ceased to be a virgin when she had borne Christ; the second, that all
sins are equal.

Neither this nor that is worthy the name of opinion; it is mere
unscriptural, nay, anti-scriptural gossiping. Are we to blame, or not
rather to praise, the anxiety manifested by the great divines of the
church of England under the Stuarts not to remove further than necessary
from the Romish doctrines? Yet one wishes a bolder method; for example,
as to Mary's private history after the conception and birth of Christ,
we neither know nor care about it.


Ib. c. 31. p. 146.

For the opinions wherewith Hierome chargeth him, this we briefly
answer. First, if he absolutely denied that the Saints departed do
pray for us, as it seemeth he did by Hierome's reprehension, we think
he erred.

Yet not heretically; and if he meant only that we being wholly ignorant,
whether they do or no, ought to act as if we knew they did not, he is
perfectly right; for whatever ye do, do it in faith. As to the ubiquity
of saints, it is Jerome who is the heretic, nay, idolater, if he reduced
his opinion to practice. It perplexes me, that Field speaks so
doubtingly on a matter so plain as the incommunicability of
omnipresence.


Ib. c. 32. p. 147.