The first motiue of T.H. Maister of Arts, and lately minister, to suspect the integrity of his religion which was detection of falsehood in D. Humfrey, D. Field, & other learned protestants, touching the question of purgatory, and prayer for the dead. VVith his particular considerations perswading him to embrace the Catholick doctrine in theis, and other points. An appendix intituled, try before you trust. Wherein some notable vntruths of D. Field, and D. Morton are discouered.

§. 1. Of the grounds, which I followed in this discourse.

1. FIRST I considered that the grounds, and authorities, vpon which I buylded my dis∣course, were so cleare, and solid, that no witt could dissolue, or impeach their strength. For if I accepted the Fathers, they did conuince me; if I reiected them, my folly would be great, and my dispute vncertayn. And thus I saw that the iudgement of q Edm Campian must necessarily take place, viz. AEternam causae maculam coguntur [Protestantes] inurere, siue recusent patres, siue deposcant; nam in altero fugam adornant, in altero suffocantur. Which points I prosecuted yet farther (though briefly) in this manner.

2. If I ACCEPT the Fathers to be be my Iudges, as they are Churches VVitnesses, I haue the face of all Antiquity confronting me, and speciallly

S. Augustine, whom, for some iust respects, I do specially esteeme. Was he a Protestant, and a Papist? then two different Religions are com∣patible in one soule; whence must ensue as great a strife, and colluctation, as Rebecca felt in hir womb, when two Nations contended in hir body. Or was he a Protestant, and not a Papist? why then is he so perspicuous against me in this matter? Or was he a Papist, and not a Protestant? why then do we so triumph, and glory in his name? Or finally; was he neither Papist, nor Protestant? Then both theis Religions (in all pro∣bability) are false, and then (perhapps) none is true. Thus from an vncertainty, men runne into a nullity of faith, and so the end of heresy is Atheisme, because there can be no other issue, vnto which it doth finally propend. And ve∣rily, who doth not conceiue (vpon due ponde∣ration) that, if the CATHOLICK Religion, being so spectable in dignity, so continued in succession, so enlardged in diffusion, and so eminent in all respects, should notwithstanding seeme false, or dubious, by reason of some cauillations framed against it by hir enimies, it will rather come to passe, that no Reli∣gion should be true, then that the Protestants faith, which hath such a late entrance, such base founders, such vncertayn grounds, such infinite diuisions, should be more credible, and probable then the said CATHOLICK belief?

3. I proceed. Since I was so powerfully expugned by the Fathers, as you haue seene,

how could I elude the grauity of their testi∣monies, which pressed, and oppressed me on euery side? Should I (Alexander-like) cutt the knott insunder with violence, which I could neuer vntye with skill?

4. There remayned one principall shift for me, but yet it was of no value, or substance. For though later ages speake more copiously in this particular, and in many others, then the former, yet I saw, that it was by way of expli∣cation, not innouation; of declaration, not al∣teration; of exposition, not addition &c. For it is an excellēt prescription, which Lirinensis deliue∣reth in this case; viz. Fides habet profectum, non per∣mutationem: faith hath a progresse, or increase, but without any chandge. Matters of Ceremony are in their nature indifferent, and in their vse dispensable; and herein no priuate man may pre∣scribe vnto the wisedome of the Church, or li∣mit hir power. Matters of Doctrine haue their inlardgement, and amplification; but yet so, as that no other fundation be layed, then the same which we receiued in the beginning. Thus Pelagians may not complayn, if the doctrine of Grace were more clearely illustrated by S. Augustine, then euer it was discussed before. Thus the Arrians may not complayn, if the doctrine of Homousia were more fully explicated by the Fathers of Nice, then euer it was vnfolded vntill that time. Thus also we Protestants cannot iustly complayn, if the Catholick doctrine in this particular, were more abundantly expressed by S. Augustine, and by succeding ages, then euer it was resolued vnto

his dayes. Intelligatur te exponente clariùs, quod anteà obscuriùs credebatur &c.

5. In REIECTING the Fathers, and recurrring vnto the Scripture alone, I saw that I should striue without successe; not because the truth wanteth defence in this kind, but because I feared, least I might sweare fealty vnto mine owne sense, and dwell therein, as a snayle taketh impotent san∣ctuary in the shell, which hir naturall art hath fashioned out of hir proper stuffe.

6. Thus Iouinian (a worthy Progenitour of Lu∣thers ghospell) did so wrest, and peruert the sacred writt to establish his sottish heresy concerning the equallity of Ioyes in Heauen, and Paynes in Hell, that s S. Hierome himself is forced to confesse,

Quis ele∣ctorum Dei non tentetur &c. who euen of Gods elect childrē may not be tempted with theis Scri∣ptures, which this subtile disputer hath artifi∣cially, and cunningly inflected vnto his purpose?

In which scriptures Iouinian did so exult, and triumph, that, being construed by his owne spirit, they seemed inuincible in his conceipt.

7. But the desperate folly of such as renounce the iudgement of the Fathers, and dwell in their owne sense of holy Scripture, discouereth it self most playnely in the late Founders of our Gho∣spell. For thought t Zwinglius (declining the triall of Antiquity) saieth; whereas Papists cry out, Fathers Fathers; I answere, that neither Fathers, nor Mothers shall cary it away, but the word of God alone, & we will endure no other Iudge; yet euery simple fellow doth know that Zwinglius erred notoriously, and damnably in his exposition of the scriptures; whence Luther

protesteth, that he was insathanized, persathanized, and supersathanized; and in sondry places of his workes he challendgeth him for intolerable cor∣ruption of the Scripture.

8. Howbeit Luther himself was not inferiour vnto Zwinglius in this kind. And hence it is, that u Zuinglius biddeth all men to behold, & consider, how Sathan endeauored to possesse this whole man.

For whereas he doth erre very often, and is miserably deceyued in the sense of Scripture, he will compell God to excuse him, & to satisfy for him; deuising this refuge, and shift, viz. If I be seduced, or mistaken, God hath seduced, & deceaued me, &c.

9. Werefore, seing, and estimating vprightly, what immortall contentions, and intestine con∣flicts passed betwixt our Founders, and how this hereditary warr is descended vnto vs with farther addition, and increase, how could I belieue them, or why should I not distrust my self hereafter in buylding my faith vpon that peculiar sense, which a new, and late Spiritt suggesteth contrary vnto the resolution of Fa∣thers, and Councells, and the cleare consent of the Christian world? O how iustly, and fittly doth w Tertullian insinuate vnto vs the condition of wrangling Hereticks! He that is most exercised in holy Scriptures (saith he) may loose his voyce by con∣tention with them, & purchase choler by their blasphemies. For if we affirme any thing, they will deny it; yf we deny it, they will affirme it; and thus the victory will be none, or very dubious, or not certayn by this course.

10. For theis, and many more waighty consi∣derations, I setled my thoughts in this infallible

position (not doubting to find the concurrency of all wise, discreete, and learned Protestants with me in this behalf) viz. No exposition of Scriptu∣re is sound, and perfect, which is formed against the doctrine, or practise of the knowen, visible, professing Church. Whereunto I may add (in remembrance of M. Iewells challendge) this clause; viz. for the space of 600. yeares after Christ.

Notes

• q

  Ret. 5.
• Genes. 25.22.23.
• 1 Cap. 29.30.
• Lirinens.
• s

  Contra Iouinian. lib. 2. paulò post med.
• t

  Tom. 1. in explanat. Art. 64.
• See the Tigurin Confess. See Luth. Confess. &c.
• u

  In respon. ad Luth. Confess.
• Quàm cer∣tum est Deum esse Deum, tam certus, & diabolicus mendax est Lutherus; saith Cam∣panus a re∣nouned Zuinglian. in colloq. lat. Luth. tom. 2. fol. 351.
• w

  Prascript c. 17.
• See S. Aug. ep. 118. This epistle is often ci∣ted against the Puritas & namely by D. Whitgift against T. C.