The defence of truth against a booke falsely called The triumph of truth sent over from Arras A.D. 1609. By Humfrey Leech late minister Which booke in all particulars is answered, and the adioining motiues of his revolt confuted: by Daniell Price, of Exeter Colledge in Oxford, chaplaine in ordinary to the most high and mighty, the Prince of Wales.

ANSWERE TO THE EPISTLE .

Mr LEECH .

TO the learned , wise , and ingenious Academicks flowrishing in the renowned Vniversitie of Oxford .

ANSWER .

SIR , your booke sent from Arras , as a peece of worke of divers colours , is at length surveyed and reviewed , to see whether it be worth the answering . The opinion of many was , as that of Tully concerning a a Act. 4. in verrem . Heius , that you had rather mard the cause then bettred it , and therefore your tract vnworthy to bee answered . But my minde was otherwise , that the cause mard you , and therefore you and it to be viewed , to be pittied , to be answered . In which succeeding discourse would I could deale with you as S. b b Ierome . Tom. 2. Ierome desired to deale with Origen , that our Countrymen shoulde know your best things , and bee ignorant of your worst . For my witnesses be in heaven , & in my owne bosome , that no motion of envy , gaine , glorie , irregular provocation or popular ostentation , haue drawne me to this : but the all guiding spirit of God , by the honourable motion of some , and comfortable encouragement of others . And therefore I doe refraine all disparagements , and personall aspersions against you : wishing you had done so , against those manie worthy Doctors of our Vniversity . An act , which I know you once disliked in that baaling Priest c c His booke entituled de Triplici hominis officio & his epistle to the Vniversitie . Weston , who as if he had beene one of Psilli who only fed on Poyson , or the voice of a man in the mouth of a Devill , d d Esay 36.4 . or Rabshekah sent out of Hell to blaspheme God , did vilifie all the Bewclarks of learning aliue & dead , Doctors and governors of our Academy . But let his branded character remaine vpon him and his memory . Cams curse , and Cains marke , e e Gen. 4.12 . vagus & profugus in terris . The front of your Epistle sheweth at first that you thinke otherwise of vs then he doth ; seeing that you stile our students the learned , wise , ingenious Academicks flowrishing , and our Vniversity the renowned Oxford : we shall see how you proceede .

Mr LEECH .

Experience doth well approue Saint Bernards saying ; Efficacior lingua , quàm litera : the tonge is of greater efficacie , then the pen . And therefore I suffer no little disadvantage , in that I must now speake vnto you in a silent letter , & pleade my cause by a mute advocate of my mind .

ANSWER .

It is true , efficacior lingua , quàm litera ; but yet , melior anima , quàm lingua . If your pen expresse not what your tongue is able fullie , I would your hart woulde conceiue that which your tongue may speake truly , that as some thinke there bee certaine strings that passe from the hart to the tongue , so there might bee a concatenation that what your hart thinketh , & your tongue speaketh , and your pen writeth , may so agree , that they may be all to the glorie of God , the instructing of others , and saving of your owne soule . For if your tongue could thunder , as f f Aul. Gell. lib. 17-c . 17. Aristophanes spake of Pericles ; or you had a tongue like a trumpet , as g g Hier. adver . Ruffin . tom. 2. fol. 221. Hierome saith Hilary had ; or , as Saint h h 1. Cor. 13. Paule observeth , the tongue of men , or Angels , and had not Charitie : it were but vayne sounding , tickling , tinckling . The tongue not powerfull without charity , and charity not fruitfull without verity . S. Austin noted that all marvailed at Tullies tongue , but not at his invention ; and at Aristotles invention , but not his tongue : I know not that ever you were admired for either : But remember to vse the talent given in both , as you ought ; & thinke not , you suffer disadvantage in that you speake in a silent letter : I would it were not silent both for proofe and profit , and that your mute advocate were not mutinous .

Mr. LEECH .

But since I write vnto them , who are not strangers in my busines , but as well eie witnesses of the wrongs , which I haue endured , as eare witnesses of the doctrine which I preached among you ; my vndoubted hope is , that your harts will be touched with some compassion either toward me , vnworthyly entreated by a faction ( for I will not impute the crime of a few vnto all ) or towards your selues , whome this particular doth very highly import , in respect of your learning , honor , and estimation .

ANRWERE .

You write to those that are strangers , to your doctrine , not to your person ; or strangers , not to the hearing , but approuing your opinion : strangers wee are all to any wrongs done to you , not to the wrongs offered by you . And therefore thinke you not to touch the hartstrings of our students with a dittie of compassion , as if you were ( as you say ) wrongfully and vnworthily entreated by a faction . Compassion every honest hart will afford you for being misled , rather then misused . i i Lib. 1. de Controver . ad Cler. c. 31. St Bernard distinguisheth of pacidicos and pacificos , those that in word speake of peace , but indeed make ready to battaile . So may I concerning your request for compassion , and yet even in that your petition , you breake into a furious passion , to accuse those reverend learned Doctors , who censured you , as if they had beene a faction . I will not be nice to climbe ouer those seeming difficulties that lie in my way : and yet without enlarging the limits of your speech , as all your assertions like so many diseases attend vpon the ague of error ; so this among the rest , wherein you censure those that iudicially censured you , to be a faction . If any afforded your pen maintenance , or your sermons countenance by clancular approbation , contrary to the iudgement and truth deliuered by the learned Vicechancelor , and his worthy asistants ; they were the faction , not these . It is not a factious position which is generally maintained by the happy and gratious Church of England , grounded vpon irrefragable places of holy Scriptures , taught by many impregnable places of ancient Fathers , yea your grand Iury of Fathers called into the Star chamber of iudgement by a iudicious learned & religious k k Doctor Benefield . Divine , now all witnessing against you . Were you vnworthily intreated when loue allured you , and authority sollicited you to take better councell ? Were you silenced , or imprisoned , or censured at all , til that engastred impostume brake out , in your last sermon , all dayly expecting a much more earnest course against you , the discommoning rather of you , than the losse of your commons ? And whereas you desire vs to be moued with compassion toward our selues ; we may vse the words of our Saviour , weepe not for me but weepe for your selues , so compassionate not vs , but your selfe . And for my selfe among many others I shall ever afford you that harty pitty , non l l Bernard . oris attactu , sed mentis affectu , as to say to you as the m m 1. Kings . 13.30 . old Prophet did of the seduced Prophet , alas for thee my brother .

Mr LEECH .

For as the iniury , which God , and his truth haue sustained in my person , is now made knowne not only vnto our nation , but the fame thereof beginneth to spread it selfe abroad in these forraine parts , so it concerneth you ( my louing fathers and brethren ) to wipe away that disgrace , and blemish from your mother , and your selues , which some of her vnnaturall children would both staine her with , and deriue vpon you ; endeavoring to obscure their private folly in the publike shame . Which protection I will neuer afford vnto them , vnlesse they can obtaine it by your own consent .

ANSWER .

Was the quiet and long forborne conventing of you , iudiciall hearing , learned opposing , religious counselling , calme censuring of you such an iniurie vnto God , and his truth , that not only the whole Vniversity , but also the whole nation , and , quae regio in terris vestri non plena furoris ? almost al the world taketh notice ( as you say ) for the FAME thereof beginneth to spread it selfe in those forraine parts . A good thing the more generally it is spread , the better : but of the contrary ever the contrary falleth out . n n Plut. Plutarch telleth of a plague that began in Aethiopia , thence filled Athens , killed Pericles , vexed Thucydides , and spread it selfe far . It should seeme by the spreading of that report of what you endured , that it was some contagious stuffe that did so expatiate . But what if it doe so , among those , who haue banished truth as a stranger , & chained vp Religion as a prisoner ? To preach a doctrine twise before forbidden you , was seditious ; to preach a doctrine no way to be warranted , was erroneous ; that doctrine so soone to spread it selfe , through so great a nation , so many forraine parts , it was dangerous . Good things are not so fertile . The great eie of heauen , and the God which must iudge you , and that conscience which must accuse you , doe all witnesse how iniuriously you dealt here with your gouernors in disobeying them , and now howe vniustly abroad in traducing them . Durst any in those forraine parts , so peremptorilie , and presumptuously , publiquely haue maintained any point of the contrary religion , but hee had beene apprehended and presently cast into the iawes of that monster the Spanish inquisition : your vsage was otherwise , you were warned by some , counselled by others , pitied by al , not publiquely convented , not commanded to recante , not imprisoned , not expelled , only forbidden to preach because you offended by preaching , & put out of commons for a while the common punishment for any collegiate offence ; & the fame of this so far to spread , it cannot profit you any way nor preiudice the chariots of our Israell the governours of our Vniversitie . Only remember what o o De fam. & spe . diat . 117. Petrarch admonisheth in such a case : Multi famam se mereri sperant , dum infamiam mereantur . Let not this fame bee your infamy , nor let these blemishes and disgraces which you impute to our Academicall mother , or the vnnaturalnesse you deeme to bee in her children , be found all of them in you ; feare your owne private folly , flie your owne publike shame ( I vse your owne words . ) To make a shew of nakednesse where there is none , is worthily condemned : but to spit such words of blemish , disgrace , folly and shame in the face of such reverend Fathers , O remember it is accursed . I haue gathered vp all your burdens , bonds pressures , complaints ; summe them vp all , they be all nothing .

Mr LEECH .

Wherefore , out of my affectionate zeale vnto your credit I doe both humbly desire , and earnestly require you to avert this infamy from your noble mother , and to free her from the imputation , which , otherwise , you draw vpon her , as being either a Patronesse of falshood , or fearefull to defend the truth : which folly in the first , or pussillanimity in the second , is a great staine to men of your quality and place .

ANSWER .

It was p p Diog. Laert. in vita Diog. Diogenes speech ; Oportet sapientiam ab insipientibus feriri : but yet ᵍ wisdome shal be iustified by her children , q q Mat. 11.19 . and the blowe given by you in the pulpit which you think shal leaue a scarr in the face of Oxford , is easily remoued . For no sooner were you remoued hence , but the infamy was averted & the aire purged from receauing the contagion of any such amphibious amphibologious heresie . For your zealous affection , when you are truely zealous towards God , you will be truly affectionate towards his servants ; let not the fume of envy , and fome of vanity , turne holynes into hypocrisie , zeale into folly , and assure your self as long as this Metropolis of learning shal stand , which I hope shal be as long as the sunne and moone endure , shee will bee so far from being either Patronesse of falshood , or feareful to defend the truth , that she wil ever haue , many strong men armed in the studies of Divinity , furnished with the skill of tongues , laboriously exercised in the sacred Scriptures , studiously conversant in the Fathers , wel acquainted with the history of times , who like the valiant men of Israell , that guarded r r Can. 3.7.8 . Salomons bed , will be euer provided to encombat any Iesuiticall Philistin that revileth the host of the Lord of hosts . It lacked not such worthies in the former time , such was our s s Scot. 4. see Dist. 18. Scotus resisting the real presence , Anno 1290. Our t t Wolsius lect memor . Tom 1. Occam confuting the Popes authority , Anno 1330. Our u u Balaeus cont. 6. cap. 1. Wickliffe writing against most points of Popery about the yeare 1360. besides those Roses of the field , and Lyllies of the vallies , as * * Aug. Augustin called Martyres , Cranmer-Ridly . Latimer . those reverend and holy Bishops , whoe sealed our religion in Oxford with their owne bloud . And it lacketh not such worthies in these later times , such as are those reverend Doctors , who openly in Schooles ; & those learned preachers , who haue publikely and frequently in disputations , and sermons , worthily confuted vnsound and vnsauory positions , & among the rest this of yours . For many haue descended so low as to take knowledge of this your vnsound receit or conceit , all which haue valiantly discharged peales of ordinance against it , maintaining the contrary , irrefragably in Diuinity schooles in disputations , in St. Maries and Christ-Church most frequently in sermons , besides letters of condemnation against you from the right Reverend Father our Chancelor to the Convocation , My L. Grace of Canterbury in his letters to the Convocation Anᵒ 1608. speeches in our publike Act , by the Vicechancelor , Proctors , Respondents , and almost al that can write , or speake among vs , wil witnesse how poore your hope of allowance is here . Nothing at this time and ever since the publishing of your booke being more commonly gratefull to the hearers , gracefull to the speakers , them the dayly condemning & confuting of this your extravagant Paradox ; so that for folly or pusillanimity , it is not harboured in the breast of our Vniversitie .

Mr LEECH .

For you stile your Vniversity the Fountaine , and Eie of the kingdome . And you say not vnfitly ; forasmuch as the Doctrine there taught doth streame forth into al parts of our nation : and all men come vnto you to receiue information of their vnderstandings , by your Academicall instruction . In which respect you stand deeply obliged vnto God , and men ( as you haue care of his glory , and their benefit ) to vindicate the truth from oppression , and to redeeme hir out of captiuitie into freedome , that her lustre may not be darkned , where so great a pretense is made of the gospells light .

ANSWER .

Ex ore tuo ? Shall I condemne you out of your own mouth ? The story in y y Gell. Noct. Attic. lib. 18. cap. 3. Gellius tells you that when a bad man had set downe a good cause , the people liking the speech , but disliking the man , caused it to bee pronounced by one of better respect . I will not deale so with you , but I will take even your owne testimony . It is the fountaine of our kingdome , and her streames bee cleere as Christall , sweet as the waters of Bethell , and fluent as Iordan that maketh glad the City of God . It is the eie of the land , wherein neither the moat of schisme , nor beame of superstition ( I hope ) shall euer take place , to darken the sight of this glorious light . Naioth in Samuels time , Iericho in Elizeus time , Ierusalem in Iosias time , Corinth in S. Paules time , all schooles of the Prophets , and Vniversities ; never more illustrious for Colledges and students then this eie of our land , hart of our body , fort of our country , glory of our kingdome . Neither need you ever doubt , but that there be many here , able , willing , pressing , sweating , & striving to vindicate the truth from oppression , and redeeme her out of captivitie ; yea to lead captivity captiue , and to seek to bring redemption vnto those , that sit in darknes , and to reduce them into the glorious liberties of the sonnes of God : here being no pretense of the light of Christs Gospell , but the reall presence of his spirit .

Mr LEECH .

Which iust kindnesse if I may not procure at your hands , yet the truth shall not be impaired thereby : nor will I be any whit discomfited , otherwise then in a sorrowfull commiseration of your estate . For my resolution is firmely made within mine owne heart , to spare no travell , that I may purchase condigne approbation of my cause , from all the Vniversities in Europe : if iustice may not bee there done , where Gods truth , and I ( meerely for her sake ) haue received such iniurie , as seemeth almost incredible vnto strangers , who do not yet sufficiently vnderstand the courses of D. King , and of other Calvinists ; the assistants of his spleneticall proceedings .

ANSWER .

The law holdes it iniustice to afforde kindnesse to an adversarie , and so you are helde , if not to our persons yet to our positions : truth by you hath beene impugned , not impaired ; for Rome and hell cannot suppresse it : oppugnari potest , non expugnari , saith the Oratour . For your commiserating of vs , it is impossible you shoulde afford vs such kindnes , being so vnkinde vnto your selfe . Quid miserius misero non miserante seipsum , saith z z Aug. Augustin ? Charitie must begin with it selfe . Begin then to pitty your selfe , & pray for your selfe , that though you be led into temptation yet the tempter proue not victor . Your resolution to travell all the Vniversities of Europe wil be verie laborious , and yet very idle , for the Vniversitie of Leaden may satisfie you well enough : and it wil be verie laborious , to carrie such a masse of flesh about you , and so mountainous a heape of torments of conscience , if you haue any conscience , to remember that in a discontented humor you haue forsaken your God , religion , nation , vocation , the truth in which you were baptized , by which you were bred , and vnto which you agreed , subscribed , vowed your whole life and labour . But if you determine to be so resolute a pilgrime as to travell al Vniversities in Europe , assure your selfe it wil be as idle as laborious , for it wil be to no purpose . And if for idle i i Mat. 12.37 . words , much more for idle actions , answere must be made . Yet in your travell , thinke not to darken the sun as you may a Candle , offer not to traduce him , whom manners & oathes of the Vniversitie & Colledge where you lived , haue obliged you to honour ; Thinke not to subiect the honourable reputation of your thrice worthy Deane , our most worthy Vicechancelor , by anie slanderous , scandalous speeches nor let anie Phreneticall humor in you , iudge his wise proceedings to relish of anie spleneticall savour . Let neither nature through custome , nor bitternesse through discontent force you , so far to forget the dutie you owe to this k k Basil . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 this most worthy servant of God , seeing they that liue with him , loue him , all that know him reverence him , they that heare of him admire him ; Qui primas non habuisti sapientiae , secundas habeas partes modestiae , saith l l Austin . Retract . Austin in his retractations . I would you would so retract . It is not credible that you received ( as you saie ) incredible iniurie in the lawfull proceedings against you . The Vniversitie censured you , not imprisoned you . The Colledge for a time discommoned you , not expelled you . This small punishment no banishment , your Complaint is the same with m m In orat . pro sexto Roscio . Fimbria in Tully , quod non totum tèlum in corpore recepisset , you received great iniurie , because you were not suffred to doe great iniury . But be not deceiued , God is not mocked , enter into a serious and religious cogitation , whether in this course that you are , you need not feare the true description of malecontented Apostats , I would you were not sutable to them , as they be liuely deciphered both by S. n n 2. Pet. 2. Peter and S. o o Iude. 13. Iude , to be presumptuous , standing in their owne opinion , wandring starres , raging waues of the Sea foaming out their owne shame , and , speaking evill of them which are in authority , which a man that maintaineth your third Counsaile of obedience should not doe . The scornfull aspertion you cast vpon vs by the byname of Calvinists we neither reiect nor receiue . Reverend , learned , holy Calvin , was the greatest glory of the French Church that ever was , since he was , Hooker praef. to his Church Politic. as a famous writer witnesseth . And though our Religion seeke neither antiquitie nor authoritie from him , nor we denomination or confirmation by him , because as the Apostle speaketh we reioice not in men : yet wee reverence him , because as the same Apostle in the same verse concludeth , o o 1. Cor. 3.22.23 . whether it be Paul , or Apollos , or Cephas , al are ours we Christs , and Christ Gods .

Mr LEECH .

Finally ( my brethren ) with my honest petition , and necessarie counsaile , I ioine my harty praiers ( and teares with them ) that it would please the author of all goodnes , and the God of all truth , to powre the abundant riches of his grace into your soules , that your vnderstandings may be fully enlightned with his truth , and that your wills may be made conformable therevnto in your profession of the holy Catholike faith . For which as I now suffer the want of my natiue country , so , in defence thereof , I shall be ready to yeeld vp my life , when it shall please my gratious Lord to call mee vnto that honour : whereof I am vnworthy .

Your devoted brother in Christ . Humfrey Leech .

ANSWER .

The Epistolary conclusion with a petition , and counsaile , we should receiue more willingly , if your petition were more honest , and your counsell more Evangelicall . Your prayers we returne tenfold into your bosome , beseeching the Lord that it may please him , to free your vnderstanding by truth , ab p p Albert. in Comp. Theol. lib. 5. ignorantia veri ; to rectifie your will by good , a concupiscentia mali ; and to purge your whole soule by grace , ab impotentia boni : that your will maie be subiect to his will , your life to his seruice , not his service to your will ; and so you may be reduced to the true Apostolique , Catholique faith : that as you complaine you suffer the want , though the wanton want of your natiue Country ; so you may not endure the want of heavenly Ierusalem , your spirituall Country : that when you are to appeare at the fatall , and finall iudgement among the great and smale , when the muffling of conscience shall bee discovered , the worme of conscience be not your portion . And that in your pilgrimage here , you may rather wash your garments in the blood of the Lambe , then in your owne blood : so by the teares of a sinner , blood of a Sauiour , & prayers of his Saints on earth , you may bee brought againe to this militant Church , & in the better world receiue a permanent state in his triumphant Church .

Yours , if you be Christs , DANIELL PRICE .

THE PREFACE VNTO the whole discourse .

Mr LEECH .

WHen first I set footing into this present businesse , my purpose was not ( no not in my most secret thoughts ) to enter into any point of controversie , or to giue occasion of offence , or dislike vnto any : only my resolution was , plainely , & positiuely ( as the course of my studies had ever bent , and carried me ) to glaunce at a maine point of doctrine ( it comming but obiter in my way ) directly warranted , nay lineally deduced from the vniforme consent of all ancient times ; bequeathed vnto vs by the perpetuall tradition , and practise of the Church .

ANSWER .

YOu tooke wrong footing in this busines , both in secret , and in open sight of God , men , and Angels : wherein let me remember you , how manie aimes you gaue to this question , how desirouslie you entred into it , how , not onlie in Academicall , but Parochiall sermons you taught it , how you frequentlie seasoned your inkepot with the Colloquintida of contradiction , sometimes openlie , somtimes secretlie , continuallie full of opposition . Wherin as you were not often happie in the choice so not in the successe , one beeing the cause of your pastorall remooue in * * A most Faire large , and ancient towne , famous for building , and cloathing , but more especially for civill government care of Religion , detestation of Popery , & what soeuer is praise worthy . Shrewsbury , the other the cause of your Academicall censure in Oxford . And whereas you saie , you meant to giue but a glaunce , the purport of your whole sermon of distinguishing great and small , ( a matter of great consequence prosecuted to small purpose ) sheweth how you did wire-draw a distinction vpon one part of your Text , and prosecute especiallie that one point so farre as the howre and your paper could afford : and indeed your glaunce so glanced vpon the whole Auditory , that some departed , others were perplexed , all offended therewith . Religion so wronged , and the Vniversity disgraced , by the publike contesting of a superstitious , supercilious doctrine , the consequences whereof are pernicious and dangerous , and the question it selfe the verie ground of Monkish life , as the Rhemists confesse , Annot. Rhem . in Nov. Test. wherein men flying some occasions of evill , they flie all occasions of doing good ; and prooue drie figge trees , withered vines , empty sepulchres , broken cesternes . And , whereas you affirme that the position was directlie warranted , nay lineallie deduced from the vniforme consent of all ancient times ; I thinke I may speake of it , as a a Cael. Rhod. antiq. lectionum . Rhodogine did of old Images , Perierunt cum antiquitate : you haue nothing to proue your position to be old , but because it is rotten . But we deny it , as it shall appeare , to haue any part of reverend antiquity to countenance it . And , whereas you affirme your maine point of doctrin to be bequeathed ; I enquire , if bequeathed , by what Testament ? surely neither by the old , nor new ; by what Legacie ? Neither by the Fathers , nor Generall Councels : but by tradition ( you say ; ) wherein I may say to you , as our b b Mark . 7.9 . Saviour said to the Pharises , Well do yee reiect the Cōmanmandements of God , that you may obserue your owne traditions . And yet for anie Apostolicall tradition to confirme this , it will bee no otherwise prooved then c c Confess . Petric . c. 92. de Traditionibus . Hosius proveth that the greatest part of the Gospell is come to vs by tradition , and verie little of it committed to writing ; which is a most rash , & false conceipt of his . But Andradius acknowledgeth that the Cittie of refuge for all the runnagate points in Religion , is Tradition . His words d d Andrad . Orthod. explic. lib. 2. pag. ●0 . be , Quam traditionum autoritatem si tollas , nutare & vacillare videbuntur : Manie points would reele & totter , if not supported by the helpe of Traditions . Saint e e 1. Cor. 9.6 . Paule hath warned , that no man presume aboue that which is written : and f f Regul. contract . 95. fol. pag. 502. Basill admonisheth that it is necessarie and consonant to reason , that everie man learne that which is needfull out of Scripture , both for the fulnes of godlines , and least they bee invred to humane traditions . Yet I answere concerning Traditions , that when this controversie is fully discussed , you wil be as vnable to proue your position from anie Apostolicall tradition , as the men of Doryla in g g Cicero pro L. Flacco . Tully , who when they were to proue somewhat against Flaccus out of their publike Records , and their records were called for , they said they were robd of them by the waie : so your Traditions which must speak for you , they are lost by the waie ; no one , neither Bellarmine , nor Coccius , nor Sonnius , nor anie writer can produce one Apostolicall sanction , tradition , or authority . And for the practise of the Church , the Ecclesiasticall histories shew , that the ancient servants of God , which first retired themselues from the worlde , did it not for anie opinion they had hereby to obtaine perfection : but to escape persecution , as h h Sozomen . lib. 1. c. 12. Sozomen writeth , and to hide themselues . And some of them were lay-men , as k k Athan. Ep. ad Dracont . Dyonisius voucheth ; some of them married men , as i i Dion . Ecclesiae hierar . c. 6. Athanasius recordeth ; all of them freemen from binding themselues with vowes , as l l Nic. lib. 9. c. 14. Nicephorus proueth . And for the practise of Popish Monkes , now the patterns of this Evangelicall perfection , m m Philobib . c. 5. Dunelmensis delivereth it ; Greges & vellera , fruges & horrea , porci & olera , potus & patera , lectiones sunt hodie & studia Monachorum . And you knowe the old verse ; O Monachi , vestri stomachi sunt amphora Bacchi : Vos estis , Deus est testis , teterrima pestis .

Mr LEECH .

But yet since , contrary to my probable persuasion , certaine private spirits ( whose faith is their owne fancy ) itching rather after prophane novelty , and hereticall innovation , then abiding the wholesome doctrine of sacred Antiquitie , and the Churches dogmaticall tradition , haue by all meanes , laboured to impugne my doctrine , and to defame my person : I haue thought my selfe in conscience , and duty ( both before God , and man ) obliged , a swell for the generall satisfaction of all , whom this present busines may any way concerne , as for my owne discharge in particular ( being the party herein especially interessed ) briefly to compile , and publish the whole carriage , and progresse of this matter , in the ensuing treatise ; humbly recommending , and ever submitting my opinion vnto the graue , and infallible iudgement of the Church , at whose feete , and tribunall alone prostrating my selfe , I must stand , or fall : as also referring my selfe , with the moderat deportment of my cause , vnto the sincere iudgement of the discreet , and impartiall Reader .

ANSWER .

You were drawne to this , vnwillingly , in respect of your vnabillity to maintaine the opinion ; but most willingly in desire to stand out in contradiction . But why should you rubbe ouer any here , with the title of itching spirits ? Barn . It is the rule of S. Bernard , when in disputation or conference there is rayling or reviling , tunc non veritas quaeritur , sed animositas fatigatur : Truth is not sought for , but strong and stubborne stomakes disgordge their poison . Hee that hath giuen leaue to try the spirits , hath prohibited the condemning , nay iudging of a brother : and therefore while you slander them with the itch of prophane novelty , you bewray your selfe to bee infected with the scab of heresie . They that gainesaid your doctrine , were wise and honest , learned and religious ; not a few , but the consent of all , of all degrees , among vs . And so farre are they from defaming of your person , that I doe assure my selfe that everie religious honest heart in Oxford , will bee desirous to cover it with the mantle of charity , & to pray that it maie bee invested with the robe of Christs righteousnes : wishing from our harts , that no other cause then conscience , and duty ( as you saie ) had obliged you to publish this your Treatise ; and that the discharge of your selfe , and satisfaction of others , had beene more truelie , and charitablie performed ; & that you had submitted your opinion to Gods word , rather then the Church , seeing the Church is not the infallible rule of iudgement ( as you hold . ) n n Relec. controu. 4. de potestat . ecclesiae in se . q. 3. art. 2. resp. ad arg. 5. Stapleton him selfe , after long discussing , durst not absolutelie affirme it but seemeth to make it , rather probable , then credible , when he confesseth that it is not anie article of our faith to beleeue that the authoritie of the Church is the rule of our faith . And not only a Doctor , but a Pope speaketh in this case more plainlie , o o Decret. Greg. lib. 5. de sent. excom. c. 28. a nobis saepe . Innocentius affirming that the Churches iudgement followeth opinion , which often deceiveth and is deceived . And howsoever I maie saie to you , as p p Aug. de vnit Eccles. cap. 2. S. Augustine did to some heretiques of his time ; De hoc inter nos quaestio versatur , vtrùm apud nos , an apud illos , vera Ecclesia sit : the question being controverted betweene you and vs , whethers is the true Church ; neither of vs can proue the argument by the Church , seeing q q Chrysost. in Hom. 10. in 1. Tit Chrysostome doth conclude that the Scriptures must teach who hath the true Church , r r De vnit . Eccles. cap. 16. S. Austin resolving that Scriptures be documenta , fundamenta , firmamenta ; the proofes , foundations , grounds of our cause : and therefore , vnlesse you bee contented to submit your opinion to the Scriptures , it is manifest that you acknowledge that your doctrine and the Scriptures were never acquainted . The Pharisies the false porters of the kingdome , s s Mat. 23.13 . tooke awaie the key of knowledge ; and they received their reward , a volley t t Luk. 11.42 . of wo. Take heede least doing the like , you incurre the like danger . More respectiue are the Schoolemen of Scripture , then you are . u u Lom . dist. 23. Lombard , x x Scot. 3. dist. 23. q. vin. Scotus , y y Oc. 3. q. 8. art. 3. Ockam , z z Bi 3. dist. 23. q. 2. lit . g. & h. Biell in their distinction of faith ; they hold , that it is either fides infusa & inspirata , an infused faith wrought in vs by the inlightning spirit of God , and resting it selfe vpon the truth of God ; or else it is acquisita & suasa , a naturall faith grounding it selfe vpon humane authority , and wrought by humane motions and persuasions . The faith wee haue of the points in Scripture , is of the former and better kind , not relying on the testimony of the Church , whose authority is but a created thing from the first verity , as a a Prin. fid. doct. lib. 8. Stapleton confesseth ; when as the first verity enforceth the minde without further autority to yeeld obedience . As also Scripture is that b b Rom. 1.16 . power commanding , that c c Eph. 6.17 . sword dividing , that d d Ier. 23.27 . hammer driving in , that e e 2. Cor. 10. Pyoner powerfull to overthrow strong holds , and to cast downe every high thing : & therefore onely the authority of the Scripture is to be relied vpon ; because our faith would reele , and totter , and fall , if the authority of Scriptures stand not fast . O then submit your selfe to the censure of Scripture , whose maiestie is ineffable , whose decree inevitable : which rightly looked into , with the eye of humility , harkned vnto with the eare of attention , and vnderstood with the hart of faith , wil be the certaine rule , authority , testimony , only to be relied on ; the piller of truth , and Schoole of goodnesse .

Mr LEECH his Title . A TRIVMPH OF TRVTH .

ANSWERE .

A Triumph , and why ? c c Ludov. Vives in praefatio ad libros Aug. de civit . Dei . Honorius the Emperor had a fighting Cocke called Rome , wherevpon Vives recordes that when the Goathes surprised Rome the Citty , & news was brought that Rome was lost , the Emperour thought it was his Cocke , not his Cittie . Your Triumph , and his Cocke may go togither . d d A booke in folio vpon the 4. Gospels . Iohannes de la Hay the Jesuit , hath lately robd you of the Title , his great volume being intituled Triumphus Veritatis : and surelie he had some semblance for it ; for his volume seemed to bee a vessell of good lading , though it haue nothing in it but stubble and hay . But you , to giue your boate of so small burden , the Title of a man of warre ; sure your title is too big , & your booke is too little . It is A Triumph , got by flying ; or , a triumph , got without fighting . Let the Pharisee bee the Herauld of his owne praises , Pigmalion enamored with his owne devises ; let Narcissus do ate on his shaddow ; let Thersites vaunt without modesty : but how much better were it for you , that you had styled your booke with some humble and religious title , savouring of grace , not of vaine-glory ? But alas , Religion , without Truth , wil be ever vnsavory ; and reading , without iudgement ever peremptory .

Mr LEECH . CHAP. 1.

INtreating of this parcell of holy scripture ; I sawe the dead , In a sermon at Christ-Church in Oxford 1607 Apoc. 20.12 . both great , and small , stande before God ; I distinguished a fowrefolde acception , or signification of great , and small . FIRST ; great , and small for worldly authoritie , and temporall condition . SECONDLY ; great , and small in respect of heavenly supereminency of grace , and spirituall infusion . THIRDLY ; great and small in lieu of diversity of rewards , and retribution . FOVRTHLY ; great , and small in regard of contrariety , and disparitie of workes , and operation .

ANSWER .

A time there shall bee , when the bookes of everie mans conscience shall be laide forth ; a day of feare and furie , when an vniversall flowde of fire shall overstreame the whole world , when the heavens shall threaten , the earth cast vp , al creatures cry vengeance , devils accuse , conscience giue evidence , and the whole Iurie of Saints passe verdict vpon sinners : and then the secrets of all harts shall be disclosed . In holy Scripture this iudgement is often mentioned : but of all others , Hier. that glorious Eagle S. Iohn , mounting the high spheare of divinest contemplation , doth most expresly by his vision and revelation , manifest the declaration thereof ; and of all other places , most pregnantly in this your text , Apoc. 20.12 . And I saw the dead both great and small stand before God , and the bookes were opened . Was there no other place to confirme an vntruth , but that which shall confound all vntruth ? no other Scripture to iustifie you , but that which shall iudge you ? Would you sow tares vpon that ground , vpon which , wheate , and tares shal be distinguished ? Remember whence you are fallen , and repent , and doe the first workes or else I will come against thee , saith Christ , Rev. 2.5 . O the eternity of that cursed time , Rev. 2.5 . to be spent in wretchednesse and confusion ; no myriads of yeeres to free from the execution of that perpetuall iudgement . An end not ending , a death not dying should terrifie and amase you , and make you returne , seeing the dead both great and smal shall stand before God . But to your distinction . There is a great mistake in your fourfold acception of great and small . For antiquity , which you so much boast of , doe all expound it otherwise : a a Rupert . in Apoc. Rupertus , by mortuos , magnos , and pusillos , vnderstanding homines impios , spiritus malignos ; b b Anselm . in Apoc. 12. c c Lyra in Apoc. 12. Anselmus , Lyra , d d Hugo in Apoc. 12. Hugo , the e e Gloss. in Apoc. 12. ordinary glosse , and many others vnderstanding by the dead , great , and small , malos , only wicked men . And f f Carthus . in eund. Carthusian intimateth so much of St Austins opinion , that he vnderstandeth not , by mortuos magnos and pusillos , the Saints ; but by libros apertos . Carthusians words be plaine ; Augustinus per libros apertos , intelligit Sanctos , in quibus mali poterunt legere , seu videre bona , quae facere debuerunt , & neglexerunt : Austin vnderstandeth by the books that were opened , the Saints , in whome the wicked might see , and reade the good which they ought to haue done , and haue neglected . How then holdes your fourfold acception , if by the dead you meane the living , and by the wicked you meane the Saints ? g g Caelius Rhodog . lib. 20. Rhodogine recordeth , that Polemo being the spectator of a Tragoedy at Smyrna , a ridiculous actor comes out vpon the stage , and being to pronounce , O coelum , ô terra ! bends his hands and eies to the earth and crieth ô coelum ! and then lifts his eies and hands to the heaven and pronounceth , ô terra ! Polemo condemneth his action for a soloecisme . It is no lesse in you , to call evill good , and good evill : and in the Prophet it is forewarned with a woe . Whose fourfold acception this should be , I knowe not . If your owne , I am sorry for the mistake , and I confesse it is the first notice that I ever tooke of your breathing in any Schoole learning and in that , I shall doe you no more iniury then h h Gretzer . App. 1. ad lib. 1. Bellarm. § Idem dictum pag. 558. Caietanus , homo potiùs in Scholasticis subtilitatibus & argutiis , quàm in lectione Patrum , Conciliorum , & veteris memoria exer●itatus . Gretzer ( that great Sir Railer of the society of Bar-Iesus ) doth to Caietan : for he taxeth the Cardinall that though hee were well seene in the subtilties of Schooles ; yet he was not so in the writings of the Fathers . So you on the contrary , haue taken vppon you the reading of the Fathers ; but your poverty in Schoole learning this naked distinction sheweth .

Mr LEECH .

Herevnto I applyed that distinction of S. Gregorie ; Moral . lib. 26. cap. 24.25 . Quidam judicantur , & pereunt ; quidam non judicantur , & percunt : quidam iudicantur , & regnant : quidam non iudicantur & regnant . That is ( as an other auncient writer , somwhat varying the words , but keeping the sense , doth excellently render it ) some are to be iudged , and damned ; perishing by iudgment . Some are iudged , and damned already ; perishing without iudgement . Some are to be iudged and saued ; saved with iudgment . Some are iudged and saued already ; saved without iudgement . And al this diversity of iudgement ariseth from contrarietie , and disparity of workes , acted , and done heere in this life , by great and small mentioned in my Text.

ANSWER .

In the two Chapters of S. Gregory which you cite in your margine , though the distinction be found , according to your quotation , but in some copies : yet it maketh no more for your purpose , then that place that i i Bellarm. de Mon. c. 5. §. habemus in primis . Bellarmine bringeth to prooue the antiquity of Monkes ; Enos coepit invocare nomen Domini : ergo Enos was the first founder of Monkery . So you infer that there is a disparity of workes , acted , and done in this life , by great and small ; ergo there is a distinction betwixt precepts and counsels : an argument as forcible , as that common non sequitur of schooles , A baculo ad angulum . But of this more hereafter . For many things that seeme most materiall about the question , are repeated so oft and in divers places , that I must be constrained to bring those wanderers to your sermon .

Mr LEECH .

This distinction I briefly dilated vpon , as the straightnes of time ( which now had overtaken me ) would giue me leaue , and comming to the last member of the distinction , in the verie close , and vpshot of the sermon , I concluded , that those , that were to be saved without iudgement , are such , as did transcend the precepts of the lawe by due performance of EVANGELICALL COVNSAILS of perfection ; endevoring not only to performe the Morall obligatorie decalogue , but thirsting after more eminent perfection added , nay voluntarily by power of an arbitrary choise , offered vnto the lawgiver more , then the general precepts of the law necessarily tyed them vnto ; devoting and consecrating themselues vnto the heavenlie profession of spirituall poverty , Angelicall chastity , and humble obedience , renouncing their owne will , forgoing carnall concupiscence , forsaking all things , yea and themselues , for Christ , and heauens sake . That is to say ; they despise the worlds transitory trash , and pleasures ; and onlie thirst after spirituall goods , which are the true treasure of heauen .

ANSWER .

Conclusio sequitur deteriorem partem ; what a concatenation of mistakings are here ? your text misinterpreted , Anselme Hugo . Gloss. Carth. Aug. &c. vt supra . as Antiquity , the Fathers , and glosses proue against you ; your distinction to no purpose vrged and now the last member thereof so misapplyed by inserting into the words of S. Gregory Evangelicall counsailes of perfection , when as no such point is in that chapter , that pitty rather then pith must answer you . You haue wire-drawne this distinction , and twyned such webs in it , as haue caught your selfe . Your first overture of this Doctrine , was not so much as you here report ; it began like a snaile to creepe out then , but neither heade nor hornes appeared then . I reiourne the full answere of this , to the due place . Your positions be vbiquitaries , I can apprehend them where I will , and I will doe it , where I see most sting and strength .

Mr LEECH .

This was the summe , and substance deliuered in my first entrance into the point , Mr Doctor KING ( Vicechancelor of the Vniversity ) being then present ; and giving no signification of dislike conceiued by him against the veritie of this doctrine .

ANSWER .

Your discourse vpon Evangelicall counsels was thrise presented to the publike auditory : but with much more reservation than you let your readers vnderstand . In the first you did but intimate or insinuate that which followed . And boast not much that you handled it thrise , seeing it was misliked thrise , that in this you may speak as the Poet did in another kinde ; * * Ovid. de Trist. lib. 1. Ter limen tetigi , ter sum revocatus . Of Mr Vicechancelors manifesting no dislike you doe oppose , and I will answere in your next chapter .

Mr LEECH . CHAP. 2.

NOw let the indifferent , & iudicious Reader obserue , whether I may not more then probably conclude , that either the Vicechancelor , at this time , apprehended it not ; or apprehending it , in his owne true iudgement , and conscience disgusted it not ; or distasting it , yet being not able to convince , and refell the demonstratiue evidence of it , could haue beene content to wincke at it , and giue it his indulgent connivencie , so that it might thus haue passed away in silence .

ANSWER .

THat you accuse the most vigilant governour of our vniversity for silence as if either by negligence , or connivence hee did let passe your error , who hath as a true and most faithfull servant in Gods church watched ever in his government , that the wicked man sow no tares , you doe it very impudently without sense or shame . All confesse with admiration the speedinesse of his apprehension , the soundnesse of his iudgement , the all ability of his knowledge . His continuance , experience , honourable and holy employments in the worke of a true Evangelist haue manifested to the worlde how farre he is from the imputations you put vpon him , the reasons why he made no publike dislike at first , follow .

Mr LEECH .

Was the point erroneous ? Where then was his iudgement , that should haue descried it , if it deserued his censure ? why escaped it then vnrebuked ? might this doctrine now passe currant , and must it afterwards be iudged counterfaict ? In a word : is the doctrine as it was generally intimated , allowable ; and are the particulars thereof being now dilated , and amplified , made therevpon intollerable ?

ANSWER .

Many questions not worth the answering ; idle and dull interrogations only worth the censuring . Two qualities striue for the first place in this Paragraph , Impiety and absurdity , fit twins , but most vnfitly bestowed in your iniurious traducing this honour of our Oxford . You might foreconceiue what is answered to this before you read it , but to awaken you , receiue thus much : Howe your sermons were approved of ( especially after you became the hackney preacher of the Vniversitie ) both by him and others , is not vnknowne to you : they were ever accounted the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of Postillary friers , bestowing those sacred howers in gathering stickes , never making iudgement the Master of your opinion , seldome adorning your speech with the better part of that which the Navy of Hiram brought to Salomon , I meane with gold and siluer ; but with Ivory and Apes and Peacocks , legends , allegories , &c. But neerer to the purpose , to answere why your doctrine was not descried by his vigilant wisdome and rebuked ; the reason was , either his absence at that time , which whither he were or no hee knoweth not , being not only then , but ever since hee gouerned vs , imployed continually in the greatest and most aduantageous businesse that ever any Vicechancelor laboured in : or else because of the vndisposed , vndigested , rude , and crude manner of your preaching , wherin you proposed your positions so darkly and obscurely , that vnlesse you were vnacquainted with your selfe , you had not begun your Epistle with Efficacior lingua quam litera ; for if * * Some body doth much iniury you if hee were not author of much & corrector of most in this your booke . none had mended your pen , your most ingenuous friendes , woulde haue as much neglected your paper worke , as your pulpit . O howe much are you to answere for the prophanation of that holy place , and for your idle words in that holy worke , beating the aire , mispending the time , mistaking the Text , that the most iudicious among vs , could hardly conceiue , whether your doctrine were positiue , or priuatiue , affirmatiue or negatiue , & the most charitably censorious thought it perdere horam to heare you ; Arist. as the Philosopher spake to such another 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whose speech was composed of non sense & non sequitur . If in your first sermon , you only vrged the distinction , and began to build your rotten wall vpon that foundation afterwardes : marvaile not that when like a Mole you were working vnder ground , you were not discried when you were not aboue ground . For as it is a doctrine conceived in darknes , so you brought it forth in clowds of darknesse .

Mr LEECH .

Howbeit certaine of a purer straine ( Brethren some men call them ; and Brethren I confesse them to be ; fratres in malo , as Simeon & Levi sometimes were ) secretly murmured , and began in corners priuatly ( as Heretiques vsually haue done ) to traduce me , my doctrine , and my author S. Gregory : calumniating that in secret , which openly they durst not yet adventure substantially to impugne .

ANSWER .

Nullus est eorum fidus affectus , Ierom. quorum est diversa fides , saith S. Ierom : Difference in religion extinguisheth charity in affection . You proue this true when you taxe the purer straine , and yet you straine for a more perfect straine . Do any of the more pure strain professe angelicall integritie , virginall chastity , spirituall transcendency ? as you teach . Or to come to your meaning , be any here , of those purer straine ? whome while you scoffe , he that sitteth in heauen shall laugh you to scorne : be there I say , any here of those who making conscience of their waies haue refused in manuall subscription , and orall declaration , willingly to manifest their harty consent and reverence to the religious Articles in our Church maintained ? The name of Brethren is much abused by you : a name that Christ by his own mouth sanctified , the Apostles in the Acts so frequently vsed , S. Iohn in his Epistles so familiarly recited , the Primitiue Church in their time so blessedly entertained . The a a Ratisbon . in Comp. Theol Schooles obserue the name of Brother to be nomen vnitatis , aequalitatis , charitatis & societatis , and even by this brotherhood , we haue santiorem copulam cordium quam corporum saith Bernard : Bern. A name more welcome to the godly , then the Oliue branch to Noah , then David to Ionathan , then the waters of Bethel to David . It is an Oade , a Psalm , a Canticle , a c c Cant. 1.2 . name as an oyntment powred out , as that name in the Canticles . It was the oyer and determiner of d d Gen. 13.8 . Abraham and Lots controversies in the law , and it is the bonde of peace and girdle of truth to al true Christians in the Gospell . Of Iosephs miseries it is recorded that the Archers greiued him , and shot against him , and hated e e Gen. 49.23 . him . Malitious , perfidious , murtherous brethren greeued him , iniuriâ operis ; shot against him , blasphemiâ oris ; and hated him , invidiâ cordis , saith f f Hugo in Gen. Hugo . You may be rankt with such brethren if you continue the Cacoethes of traducing those worthies , whose liues shine before men , that they honor God and glorifie their Father which is in heauen . Discharge not then such arrows , even bitter words , hedded with venome , feathered with fury , and shot off with folly . But these Brethren you say they bee fratres in malo , such as were Simeon and Levi. How Caiphas-like you denounce iudgement against fratres in malo , your brethren in iniquitie , looke the Text Gen. 49.5 . Gen. 49.5 . &c. Never any Scripture , came so neere to any offenders , as that to fratres in malo , the salt Peter Pyoners ; who like as if the dreame of the Stoicks had come to passe , that the world should be fired , had instruments of cruelty in their habitations , into their secrets let not my soule come ( saith old and Reverend Iacob ) my glory bee not ioined with their assemblies : for in their wrath , they killed a man ; and in their selfe will , they digged down a wall : Cursed be their wrath , for it is fierce ; and their rage , for it is cruel . Nay the very curle of curses , and very bottome of the viall and dreggs of vengeance , with the dissipation and dispersion of their families vpon the face of the earth ; the eternall detestation of their names , with the clapping and hissing and supplotion of al the world against them , be vpon them , and their posterities , that practise such Helborne boundlesse conspiracies . Wee haue no such fratres in malo . Obiect not murmuring against any among vs ; it is the brand of malecontented Traitors , not of godly preachers . The Christians in this life may be compared to the Stork , desolately sitting ; to the Turtle , mourning ; to the Doue , lamenting ; to Rahel , weeping ; and to the soules vnder the altar crying out , How long Lord , holy and true , dost not thou avenge ? So they may sorowfully complaine to see the abomination of desolation , Romish , diuilish , Antichristian positions presume ever to bee taught in our Churches and Temples . It was no factious murmuring , no secret calumniating , as you vniustly tearme it : but the vindicating of truth from oppression , which neither Policy for example , nor religion for peace could tolerate . Your preaching was misliked , not your author . S. Gregories praises we neither deny , nor envy : yet h h Bar. Tom. 8. Annal. An. Christi . 1593. num. 62. p. 57. Baronius affirmeth that he liued in a barren time , and therein taxeth him for some wants in learning . And i i Canus loc. Theol. lib. 11. c. 6. Canus observed that he was overcredulous in the reports of miracles in his time , & therein toucheth his defect in iudgement . But whatsoever he was in other points , sure hee was no father , or author of your position ; your citations out of him , haue no one word of Evangelicall Counsails of perfection .

Mr LEECH .

The report , and rumor whereof ( by relation of some friends ) no sooner came vnto my eares , but presently ( knowing well the assured grounds of my doctrine ) I addressed my selfe to haue satisfied , and contented any ingenious , and vnpassionate auditour , by a second repetition , with a briefe , punctuall , and perspicuous explanation and confirmation of my aforesaid doctrine : For I was altogether vnwilling to suffer the least imputation or scandall to be fastned vpon it , or vpon the Author ( were it but in corners secretly ) and farther , though I intended not to run into a publike opposition , yet now occasion might bee ministred vnto me , & others to vindicate a necessary truth from the detraction of calumnious tongues .

ANSWER .

To satisfie anie auditor is not only ingenuous , but a religious act . But did you giue content to any man that conferred with you in it ? Did you not rather in your preparation for the second sermon , take occasion to cast the stumbling blocke of offence in your third , verifying that speech , 〈◊〉 . Finis vnius mali

gradus est futuri ? I will not aske you whether the second sermon were your owne : or whether you purged the bowels of a Fryers Postill , & culd all those your pearles ( as you thought them ) out of the Dunghill of some moath-eaten Monke , tyed vp in chaines , till you came to free him , and to binde your selfe . The generall iudgemente vpon your booke , when it came first foorth , was this , that it was composed of two styles , diverse in forme , vneequall in fabrique ; the one somewhat dull and leaden very resty , the other more nimble and quicke-silvered but somewhat scurvy : whervpon a familiar acquaintance of yours censured it thus , that the grounde of your paper was plowed by an oxe and an asse , a coniunction forbidden in the law . I do not desire to make my paper guilty of idle wordes , but yet this I must professe that your second repetition , which you mention , doth savour of much vnsavory stuffe , and hath in it ᵈ sapientiam attramentalem , non mentalem . Senec. You say , you did not purpose to run into a publicke opposition , when you did reiterate that , in your second , which you had in your former sermon . But I desire you to summon the sobriety of your senses before your owne iudgement , and confesse plainely how it could otherwise be , But that the proclamation of contradiction in you , would proue a publicke opposition mainetained by you : weigh this in the ballance of discretion , and you will finde it lightnes and innovation . you seeme to ioine your forces in mainetenance of your position , when you say occasion was given to you and others to vindicat this necessary truth . What others assisted you ? Among vs , all desire to purge the Temple from superstition , & to sweepe away those cobwebs which the Spiders of Rome haue hanged vp . There is no one , that dare polute our Holie places publiklie , with anie such infectious doctrine : so farre are your fellow Counsailors from making a plural number , that a duall number never shewed themselues amongst vs yet in this controversie .

Mr LEECH . CHAPT. 3.

BEing thus occasioned by the secret , & clancular murmuration of Brethren ( the fame whereof began now to disperse it selfe abroad ) to addresse some defence of my former doctrine ; I tooke the next opportunity to supply the publike place , & willing rather to giue a litle farther touch to convince the said Brethren , then to dwell , as yet , vpon any maine , and full discourse ( which was not my purpose ; the point being yet not publiquely contradicted ) I repeated , and dilated vpon the point more at large , as it was originaly deduced out of the last branch of S. Gregorie his distinction ; to wit , quidam non judicantur , & regnant : to this purport , and effect .

ANSWER .

OCcasion and scandall be either given or taken , they were both given by you rather then offered you . You desired to giue a touch to convince the said Brethren : all of vs were brethren in this , all agreed in dislike of your manner of preaching ; which was so dull and Delphically mysticall , that fewe heard you , and none approved you . But I woulde willingly desire you to reconcile these two places in this paragraph . First that the fame of the brethrens murmuration began to spread it selfe abroad , and yet within fiue lines you confesse , the point was not publikely contradicted . If murmuration be contradiction , then non sense may serue as a marginall note . But because you breath at the brethren againe in this chapter ( though I defende none that Schismatically contradict the state or breake the blessed peace of our flowrishing Church , neither doe know any such here , God that knoweth the secrets of all hearts , bearing me recorde ; ) seeing you so malitiouslie traduce this Honorable Vniversity , as if it were an Anabaptisticall Seminary : I doe challendge you , or anie of your part , to answer these two points ; First that there be * * Vide Iohan Pappium . Peace of Rome and many other bookes . more materiall differences in points of religion , and more grosse pointes of Chatharisme among Papists , then among al the Schismatiques or Separists : Secondly , that the Church of Englande never had any so Puritannical ; as to iudge themselues celestiall men , terrestriall Angels , excelling , surmounting , transcending in perfection , fulling the law , nay more then the law .

Mr LEECH .

Of this point ( said I ) I may speake as S. Iohn speaketh to the seauen churches of Asia ; concluding euer the burthen of his admonition which a pathetical Epiphonema in the reprehension ; Let him that hath an eare to heare , heare what the spirit saith to the churches . And may not I apply , let him that hath not only an eare to heare , but a soule to saue by the eares hearing , heare what the coelestial Oracle heauenvly spirit & Catholike Church iointly speak , & deliuer concerning Evangelicall Counsells .

ANSWER .

Remember not only what S. Iohn endeth his epistle with : but also what he sealeth vp his whole revelation with , I a a Apoc. 22.19 . protest vnto euerie man that heareth the Words of the prophecie of this book , If any manshal adde vnto these things , God shall adde vnto him the plagues that are written in this booke . For that sweet aphorisme and acclamation of everie of S. Iohns Epistles cited by you , I acknowledge the power and divine spirit speaking in it . For what is recorded of Hercules Gallicus , that his speeches tyed the eares of his hearers to his tongue , is more true by many degrees concerning God : and therefore it is not onlie Davids incitation , * * Ps. 34.9 . O come and see and taste how good the Lord is ; but b b Ps. 34.12 . Apoc. 1. O come hither children and harken , I will teach you the feare of the Lord . And S. Iohns proclamation in the first of the Apocalyps ; Blessed are they that read , and they that heare , and they that keepe the words of this booke , & therfore let him that hath an eare , heare what the spirit saith to the churches : yet whosoever heareth and receiveth false doctrine willinglie , receiveth and heareth his owne damnation . And for the Catholique Church you bragge of , c c Lactantius lib. 4. Institutio . cap. vlt. Lactantius hath given warning of such boasts , singuli haereticorum coetus suam esse Ecclesiam Catholicam putant . The Celestial Oracle , heauenly spirit , & true catholique Church ( I say and wil confirme it by al maner of arguments ) they never taught that point as you seek to mainetaine it , concerning Evangelicall Counsels of Perfection .

Mr LEECH .

Or I may speake with our blessed Sauiour , advising , exhorting , counselling , yea , out of the whole masse of mankind , inviting , nay inciting some to that angelical gift of virginall chastity ; qui potest capere , capiat ; hee that can aspire to the top of angelicall integrity , let him become a votary of virginall Chastity .

ANSWER .

The strangest exposition of wordes , that ever I read or heard . Virginall chastity : the word virginall is out of tune ; a weake wired chastity , to ascend the top of angelicall integrity . Paule did not only approue , but appoint Ministers : and yet asketh the question , 2. Cor. 2.16 . Quis idoneus ad haec ? And though Christ not only was a virgin , but did allow of virgins : yet hee may pronounce this speech , Qui potest capere , capiat , without any such inference or consequence . You deliver no gold without drosse , no place of Scripture without some wrested and impertinent glosse . But in your sermon you shall receiue more satisfaction .

Mr LEECH .

This is S. Paule his sapientia inter perfectos ; apostolicall wisdome for men of angelicall perfection . These easilie disclose , and discouer the worlds foolishnes & impostures , when they paragon them with heavens remuneration , & treasures . These are the salt of the earth , & the light of the world : stars fixed in the spheare of heauen , the Church militant ; not wandring in their motion towards heauen , the Church triumphant .

ANSWER .

The auncient writers doe not so expounde those words . Al shew that the Apostle doth therein distinguish betweene the beleevers & vnbeleevers , as may be seene by the connexion : but more especially a a Chrysost. in 1. Cor. 2.6 . Chrysostome thus expoundeth perfectos , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he calleth them perfect which did beleeue . S. Hierome expoundeth so , Theodoret so , & the whole current of expositors vnderstand a kinde of perfection in beliefe , not in life . Aquinas hath such a restriction that agreeth with the rest : and all this sheweth that your speech is meere Pelagianisme , wherin you magnifie the arme of flesh , and the nature of mankinde , and so seeme to approoue a perfit perfection , which you do most vnperfectly . It is S. b b De peccat . mer. & remission . 15. Augustines advise , Cum dicitur cuiusque perfectio , qua in redicatur videndum est : When perfection , saith he , is named , we must consider wherein it is named . Perfectus est aliquis sapientiae auditor , non perfectus Doctor : a man may be a perfect hearer of righteousnes , not a perfect doer , or as some think , a perfect knower why ? we knowe but in part , 1. 1. Cor. 15. Cor. 15. Yes we knowe perfectly perfectione viae , non perfectione patriae , by the perfection of the way here , not by the perfection of our Country hence , say the Schooles . Perfectione ordinis , non finis , saith d d Iunius . Iunius ; perfectione partium , non graduum , saith e e Lomb. Lombard ; perfecti viatores non perfecti possessores , saith f f Aug. in Ps. 38. Austin , perfect travellers in righteousnes , not perfect possessors : and this so limited , by that good Father , as that hee alloweth it only pro consortio humanae societatis , pro huius vitae capacitate , pro statu viatoris , pro huius vitae modulo , only for a perfection sufficient to converse and hold society with mankind , a perfection for the model & capacity of this life , for the state of passengers and wayfaring men ; and concludeth , g g Ad Bonif. lib. 3. Omnium in carne nostra imperfecta perfectio , the perfection of all men while they are in the flesh , is vnperfect . Iohn Baptist had not a greater among the sonnes of women : but whosoever was least in the kingdome of God , & al the celestiall spirits , is farre beyond him . Inter natos mulierum , non autem inter choros coelestium spirituum , h h Bern. serm. 38. in Cantie . saith S. Bernard : among sonnes of women , not among armies of Angels . Not Iohn Baptist , a Prophet , nay more then a Prophet ? Who had for his cloathing haire ; for his habitation , a desert ; for his meate , wild locusts ; for his title , the praecursor ; for his preaching , Repentance ; for his ministration , Baptisme ; the vsher , and harbinger of our Saviour : had not he angelicall perfection ? If hee that so faithfully attended his Master , had it not : how should you , that haue fled from your Master , attaine vnto it ? I say not , * * Esay 14.12 . ô Lucifer how didst thou fall ? but , O Lucifer , whether wouldst thou rise ? Is it obedient humility , to be so proud ? Spirituall poverty , to desire to be so pompous ? Angelicall chastity , to be so luxuriant ? I acknowledge , that there bee some that are salt of the earth , lights of the world , roses in the field , lillies in the vallies , terrae gemmula , coeli stellulae ; yet far from Angelicall integrity . They may climb a step , but not to the top of Iacobs Ladder .

Mr LEECH .

These are our best pilots amongst men ; their godly conversation ought to be our holy imitation . These guid by their examples the barkes of our bodies ( wherein the eternall treasures of our soules are caried , as in earthen vessells ) through the perilous rockes of the seas of this world , that they may ariue safely at the designed hauen of heauen , when they flit from the bed of this mortall body .

ANSWER .

Pilots they may be : and yet , as the i i Ovid. de Trist. lib. 1. Poet of his Pilot spake ; Rector in incerto est ; nec quid fugiátue , petátue , Denotat : ambiguis ars stupet ipsa malis , So I of the best ; they haue their slidings , falls , faults , trances , appolexies . If you haue read over S. Austin , you may finde the distinction betweene peccatum , & crimen : sinne in generall , which no man is freed from ; and hainous , notorious , scandalous sinne , culpable in the eies of men , crying in the eares of heauen . In his k k Enchir. ad Laurent . Enchiridion ad Laurentium he affirmeth this ; the life of holy men may be found , though not without falt , yet without an offensiue fault ; and more whosoever teacheth , is Hereticall . Beware in defending your perfect Pilots , you make not shipwrack of a good conscience : the mast of your faith is shaken ; let not the anker of your hope be broken .

Mr LEECH .

These are beacons on a hill ( the hill of the Church ) whose liues as lightes , and burning lamps , forewarne , and so forearme vs against all invasion of any spirituall enimies . These are entia transcendentia men soaring aboue the ordinary pitch of men , celestiall men , terrestriall Angels , surmounting and transcending the precepts of the law by Evangelical counsailes of perfection : endeavouring not only to performe the law , but thirsting after a more holie , heavenly , & excelling perfection , haue performed more than the lawes generall precepts obliged them vnto ; adding over , and aboue the law , De vera virginitatate prope finem . that which the lawe wanted of the merit of perfection ; as S. Basill speaketh ; professing spirirituall poverty , Angelicall Chastity , and humble obedience ; and all this for heavens sake .

ANSWER .

Holy men in all ages through faith , as the Apostle speaketh , haue obtained good report . We yeelde it with reverence vnto them , we honor their vertues , & seek to imitate their examples . But that you should seperat any from the praedicament of humanity by being transcendents , that they shoulde so farre hurle beyonde the reach of man , I knowe no reason for it . Some may transcende the Politicke lawes of Nations , but not the lawes of God , as a a P. Matt. loc. Com. clas. 3. Peter Martyr distinguisheth : or some may be Transcendents respectiuely , if compared with others , but simply , they are not so , in themselues . Gregorie doth not teach it , you cannot proue it . You affirme that the keeping of more then the lawes generall precepts , is possible . I answere , that we doe vnderstand the keeping of the law either according to the letter of the law , Loc. com . clas. 3. cap. 3. or according to the meaning of the law Or as Peter Martyr distinguisheth , the law may be considered either by the generall outwarde iudgement of man , no farther then the barke of the letter , as the Pharises did : Mat. 5. or by the inward sense & pith of the law , as our Saviour in the fift of Matthew expounded it . According to the letter of the law , a man may be so happie by grace , as not to be a worshipper of images , no blasphemer , no adulterer , no theefe , no murtherer , & so of the rest : but according to the meaning of the law , it is impossible for anie in this masse of corruption , to performe perfectly , & fully , anie of the precepts of the law ; much lesse , more then the precepts . And herevpon I infer what S. b b In Cant. ser. 50. Bernard in this case speaketh , The commandement neither hath beene fulfilled in this life , nor can bee . And that which an ancient c c Marc. Herem . de lege spir. Hermit voucheth to this purpose , Seeke not the perfection of the law in mans vertues , for no man is found perfit in it . You vniustly accuse the law , that it wanteth perfection : it must iudge you , condemne you it not . Scripture saith it , heaven and earth cannot gaine say it , that d d Psal. 119. the law of the Lord is perfit . The best that ever were , wanted much of the fulfilling of the law , confessing themselues vnprofitable servants . You seeke to proue comparatiuely , that one man may soare aboue the ordinary pitch of others , by reason of his gifts : & this we grant . But hence to proue that the law is vnperfit , and that man may passe absolutly beyond the law , is absolutely vntrue . The place in Basil cannot proue any such point ; and your owne speech in your sermon , doth disproue any such assertion , when you vrge Davids confession of the immense measure of the law , e e Psal. 109. Mandatum tuum nimis latum : so that like Peter in the mount , you speake you know not what .

Mr LEECH .

And that they may more readily follow , and devoutlie adhere vnto Christ they cast away that which presseth downe so fast , nay which often times presseth downe to hell ; overloading , and surcharging the soule with immoderate weight ; the thorny cares , and choking riches of this present world .

ANSWER .

The abnegation of the world , yea of themselues , is the first vowe in Baptisme : no sooner wee come into the world , but vow to forsake the world . The Apostle in the Phrase f f Heb. 12.1 . Heb. 12.1 . exhorting to cast awaie everie thing that presseth downe , & hangeth on so fast : meaneth that riches should be cast away then , when they are the occasion of sins . And therefore S. Ierom doth condemne , not him g g In 6. Matth. qui habet , sed qui servit divitiis . So in regard of Christ , we must discharge our selues , if they be hinderances to vs , of whatsoever ; though never so deere or precious to vs : wee must put them of , as Bartimaeus did cast away his cloake , to followe Christ . It is most true , they be thornie cares , the roots thereof ilia terrae , the exenterated guts and garbadge of the earth ; and fruits thereof , though lillia terrae , yet but the fading strewing flowers of the earth , The rootes stinking , the fruits dying . And yet as of poison , * * Plin. amulets maie be made : so of the vnrighteous Mammon , there may be good vse ; a man being no more to leaue his riches and possession , then his place and vocation , vnlesse he finde that God so appoint and call him , & that his riches doe corrupt and hurt him .

Mr LEECH .

These with feare and trembling recompt , and remember that terrible interrogation of our Sauiour concerning the worlds riches , and the profit redounding vnto man in the vaine , and maine pursuit thereof ; what shall it advantage a man to win the whole world , and to loose his owne soule ?

ANSWER .

If conscience be , as some define it , a bit before sinne , a scourge after sin : thinke vpon it , least it do worthilie torture you for knowing your masters will and doing it not . Recompt , and remember , and examine your owne soule ; whether , like to the prophane h h Heb. 12.16 person in the epistle to the Hebrewes , you haue not sold your birthright for a portion of meate . A sinne against knowledge , & conscience , is neare to the vnpardonable sinne . Seeing you know , nothing can redeeme a soule without Christ ; remember with feare , and trembling , your owne speech , What shall it advantage a man to winne the whole worlde , and to loose his owne soule ? Which place , as you vse it , doth iustifie my former speech , that then riches , and the whole world are to be contenned ; when the soule by delighting in them , is endangered .

Mr LEECH .

And therefore these professors of Evangelicall Counsailes , merchandising for their soules earnestly with al spirituall endevour vpon the seas of this worlde , followe the counsell , which Christ gaue to the yong man ( who came to the WAY to learne the way to heauen ) if thou wilt bee perfit , go sel all that thou hast , and giue to the poore , and thou shalt haue treasure in heauen , and come & follow me .

ANSWER .

Professors of Evangelicall counsels S. Gregory calleth them not : S. Gregory hath no such word as Profession of Evangelicall Counsells . you lacke both proofes and grounds for your assertion . The yong man I shall bring to your sermon : there you shall see , that , though S. Gregorie vse the same words of Christ to the yong man , yet to noe such purpose . Till then I say to you , as our Saviour did to another yong man ; Yonge man , I say vnto thee Arise : and if you heare not this , I ingeminate his speech yet to a third yong man ; i i Act. 9.4 . Saul , Saul , why persecutest thou me ?

Mr LEECH .

O what an exchange had this yong man made , what an offer did Christ make him , what counsell did the wisdome of the father giue him , how much doth it now repent him ? In a word : ô how happy had he beene , both in body and in soule , since he had beene secure of the salvation both of body , and of soule , and not only secure of that , but thesaurum habuisset in coelo , his penny had beene of pure gold , & he had had measure for measure , yea aboue measure , heauens remuneration heaped vpon him in lieu of Christian perfection , if he had parted with himselfe , and abandoned the worlds trash , to haue partaked with Christ , and heauens treasure .

ANSWER .

It had beene a royall exchange , if he hereby for riches that are transitory , had obtained heauens blisse , his soules security . I am glad that all your lamp is not leavened ; that yet , you beleeue a man may bee secure and certaine of his salvation , which is a point vncertainely delivered among you . What meane you by his now repenting ? Thinke you that he is in hell ? I doubt not but you may easily know , seeing in Rome you haue news every day from hell and purgatory . Certainty of salvation , howsoever it be opposed by the Iesuits in generall ; yet k k Medina . 1. 2 q. 112. art. 5. p. 630. Medina averreth , that he would haue every beleeuer certainely to hope he shall obtaine eternall life : & Vega ( saith l l Greg. de Valentia tom. 2. pag. 957. Gregory de Valentia ) holdeth , that some spirituall men may be so certaine that they bee in grace , that this their assurance shall be without al feare and staggering . And m m Cathar . assert . & apolog Catharinus holds the same certainty of faith which we teach . I might vrge much out of n n 3. d. 23. p. 46. Scotus , o o Par. 3. q. 61. mem. 7. art. 3. Alexander of Hales , p p Lib. 3. distin 20. q. 1. art. 2. Bacon , & others whom you claime yours . And q q Stap. de Iustif . pag. 341. Stapleton commeth so nere to the point , as that hee professeth thus wee leaue not a sinner hanging in the midst of wavering doubtfulnesse , but wee place him in good and firme hope . Your penny of pure gold I will not stand to waigh : if I should bring it to the ballance of the sanctuary , I should find it scarce sense , and much lesse Scripture .

Mr LEECH .

And yet this being a counsell not a precept , it is not enioined as a precept to all , but giuen by way of counsaile vnto perfecter men , as the Fathers teach . And the reason is excellently rendred by S. Gregory the great , to be this . It is not enioined as a precept to all ( for then were it sin either to marry , or to possesse any of the worldes goods ) but yet it is counselled vnto men of more holy rancke ; For these haue an arbitrary , and voluntary choice in their things .

ANSWER .

That your owne advocate should giue evidence against you , is great disadvantage . S. Gregory himselfe calleth it , praeceptum ; a precept , not a counsaile . I desire all indifferent readers to looke on the 25 Chapter of his 26. booke of Moralls , Greg. Mor. lib. 26. where ( as I saide before ) you borrowed this distinction : there is only the word precept ; neither counsel , nor counselled is there mentioned . And in your place , vrged , but not quoted , not found in S. Gregory , suppose it were so , it may haue a good meaning : for that which you call a counsell , is nothing but a particular praecept ; which , though it bind not all , yet it must bee observed of those who are furnished with gifts , and find themselues fitted thereto by Gods spirit .

Mr LEECH .

Such were the Apostles , and those Apostolicall men , that hauing possessions , sold them , brought in the mony & laid it downe at the Apostles feete .

ANSWERE .

What Apostles did so ? Indeed Peter and Andrew forsooke their nets , Mat. 4.20 . & a a Mat. 9.9 . Matthew forsooke his custome . Reliquerunt , non vendiderunt , saith one . b b Luk. 19.8 . Zaccheus did restore al ; Luk. 19.8 . c c Mat. 19.27 . The Disciples did forsake all ; Mat. 19.27 . S. d d Phil. 3.8 . Paule did vilie value all , Phil. 3.8 . Only the Merchant did sell all , Mat. 13.46 . But that is but a parable . Laert. Plut. Heathens did somewhat in this kinde . e e Mat. 13.46 . Diogenes neglected all , Socrates contemned all , Crates cast awaie all : and yet these were as farre short of the disciples , as the Disciples of Angelicall perfection . But to the purpose : that the Apostles sold all , it is not so ; they sold nothing , for they had nothing to sel . That the Apostolical men sold their possessions , Act. 4.35 . Act. 4.35 . it is true : but it was not by Evangelicall counsaile , nor for Angelicall perfection ; but to supplie the present want of the Church .

Mr LEECH .

Such was holy Antony that ancient Monke of Egypt ; S. Paul the Hermite ; S. Benedict ; S. Hierom ; S. Basil ; S. Gregory Nazianzen ; S. Gregory the great ; S. Bernard , and many other Doctors , and Fathers ; the most renowned lights of learning , and greatest pillars of the Church .

ANSWER .

For your Catalogue of Saints ; f f Trithem . Anthony was no such Monke , nor Benedict : the former lived in the year 330 ; the later in the yeare 500. I marvaile not , that you make these to be Monkish Counsellors ; seeing before , you haue so reckoned the Apostles themselues . You ioine the Saints very vnequally ; and claime kindred of some , that never knew your religion . I examine not the sanctitie of some of them , but denie all their bils of Sale : or , if they sold al , I hope you wil be accomptable what they did with the mony . I acknowledge the reverence of those blessed Fathers , S. Hierom , S Basil , S. Gregorie Nazianzen , &c. I marvailed why you brought not in S. Francis , till I remembred that g g Canus loc. Theol. l. 11. c. 7. Canus calleth him a lowsie Saint : and yet hee instructed a Cade lambe so wel that it would kneele at Masse , and the Saint was wont to preach to geese which heard him with devotion . Or why remembred you not S. h h Baron . ano 1208. n. 5. Fulbert , a man of Evangelicall perfection ; who being sicke , the virgin Marie came & gaue him sucke from heaven ? Or , among many others , i i Ant. part. 3. art. 23. c. 1. §. 1 S. Dominicke , whom Antoninus maketh the first inventor of Evangelicall Counsailes ? Of whom he affirmeth , that before he was borne , there were two images founde in a church at Venice ; the one of S. Paul , the other of Dominicke : on S. Pauls image was written , By this man you may come to Christ ; on Dominickes image , But by this , easier . Antoninus giveth the reason ; because Paules doctrine led but to faith , and keeping of the commandements : but Dominicke should teach the observing of Evangelical Counsailes , which is the easier way . Risum teneatis amici ? This storie might haue fitted you .

Mr LEECH .

And was not Christ himselfe Master , & Regius Professor of this spirituall poverty ? spirituall I call it , because the contempt of this worlde for the hope of heaven , is the worke of Gods spirit , wrought within our soules . Witnesse his entrance into this world , when his house was a stable , his cradle a cratch ; witnes his continuance in the worlde , living meerely vpon almes ministred vnto him by certaine godly women , and deuout persons . Witnesse his complaint ; the foxes haue holes , and the birds of heaven haue nests , but the sonne of man hath not , whereon to rest his head . And was hee any richer at his departure out of this worlde , when wanting a sepulcher of his owne , he was enterred in an other mans tombe ?

ANSWER .

●ri●● . Mot. 6. It is blasphemous in ᵏ Bristow , to affirme , that no man is able to put difference betweene the miracles of Christ , and of his Apostles , and of Thomas Aquinas , Bernard , Bonaventure , Becket , Francis , Dominicke , & others . It is almost as much in you , to paralel Christ Iesus , blessed for ever & ever , with your Saints : I meane not with the Fathers ( that were more tollerable , though vnfit ) but that his sacred name , person , function , birth , life , death ; his precepts , actions , passions , all his conversations , should be paraleld , with false , vtopicall , Annalogicall , Imaginarie , statuary Saints . Know , and heare , and feare , and tremble ; Hee will not holde him guiltlesse that taketh his name in vaine . But I wil catechise you , in this point farther : was that practise of poverty in Christ , performed by any Evangelicall Counsaile , or not ? If by counsaile ; from whom received he counsaile , that was the wisdome of his father , and himselfe the great a a Esay . 9.6 . counsellor ? If not by Evangelicall counsaile ; why do you bring Christ for an example of the practise ? We confesse to our endlesse comfort , his willing and gracious readines to become poore , to make vs rich , in that he borrowed a stable , to be borne in ; a cratch , to be laide in ; a pitcher , to drinke in ; a parlour to sup in ; and a toombe , to lie in : but this is not to your purpose .

Mr LEECH .

Finally ; though he were Lorde , & owner of all ( beeing God the Lord , and creator of all ) and the sole heire-apparant of heaven , and earth ; yet was he content to forsake all : of rich he became poore , teaching aswell opere , as ore , by example of liuing , as manner of teaching ; reall practising , as or all instructing ; first doing , & then teaching ; and all to this end , vt conversatio magistri forma esset discipuli ; as blessed LEO speaketh ; that is , that he might generally weane all Christians from the loue of this world ; but especially , that he might become vnto his disciples , and all Apostolicall men , a perfit patterne of this spirituall poverty ; the maisters conversation being the schollers best instruction .

ANSWER .

Every action of Christ serueth for our instruction , but not every action for our imitation . It were ridiculous in vs , if we should presume to thinke we might b b Mat. 14.15 . walke on the water as he did , or c c Mark . 8.3 . endeauor to cleanse the leapers , or d d Mat. 9.25 . to raise vp the dead , or e e Iohn . 9.1 . giue sight to the blind , or f f Mat. 4.1 . to fast forty daies and forty nights , or to goe about to liue in such hunger and thirst and want , as our blessed Saviour did : it is impossible we should performe them . Wee haue no lawfull warrant for these ; & more the Apostle teacheth , whatsoeuer is not of faith is sinne . As for poverty , it is no where in Scripture enioined vs . A blessing , spirituall pouerty hath , g g Mat. 5.3 . Blessed are the poore in spirit , it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but for the want of temporal things , it afflicteth so many , that none need to affect it . h h Hugo de claustro animae . Hugo de claustro animae , sheweth how some affect a monkish pouerty , that they may come to some spirituall dignity : and giueth the reason ; Et in Ecclesia honorari volunt , qui in sua domo non nisi contemptibiles esse poterant . You knowe by practise among you , this to bee true , that among the Monks , and Monkies of Rome , Poverty is made the first step to ambitious vain glory , & masked humility the vsher to obtaine aspiring dignity . The words in Leo in the end of that sermon , make not for you . They only shew the humility of Christ in all passages of his life : and in that close exhort vs therevnto , as he himself did by his own mouth ; learne of me to be humble and meeke .

Mr LEECH .

For Christ came not downe from heauen to earth , from the bosome of the Father , by his eternal generation , God , to the wombe of his Mother , by temporall incarnation , Man ; when he deigned to stoope downe so low , nay vouchsafed exinanire seipsum , to put of the garment of his Fathers , and heauens glory , investing his incomprehensible deity with the base ragges of finite mortality ; I say Christ did not performe all this only to fulfill the morall Decalogue , but ouer , and aboue the lawes righteousnes , Se S. Basil de vera virginit . hee taught that , which the law wanted of the merit of perfection .

ANSWER .

The conclusion of this , is nothing else but this , Christ did more then the law required , therefore there is somewhat more then is required in the law . I answer he did more then the law required of him , for himselfe , by his passiue iustice in suffering that which was due vnto vs ; whereas , his actiue iustice , was enough to satisfie for himselfe , and whereby also the law is satisfied by vs . But this argument is like Mephibosheth , lame in both feet ; for neither did Christ all this to practise Evangelicall counsells as you inferre , nor did he hereby manifest any want of perfection in the law , as you do vrge , out of Basil de vera virginitate , which book is misdoubted to be his , because it is one of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which are fathered on Basil , of which workes Eustathius , one violent against Marriage , was the author , as i i Sozom. l. 3. cap. 13.14 . Sozomen witnesseth . Besides the disallowing of the booke , receiue this satisfaction . If the booke were S. Basils , and that it were his speech that Christ did adde perfection to the law : it must so bee vnderstood , as that he added fulfilling & perfect observing to the law , not thereby manifesting that the law did want perfection . For if that be perfect , as the Philosopher defineth it , to which nothing can bee added ; and that God himselfe gaue that especiall command in three several places in k k Deut. 4.2 . & 5.32 . & 12.32 . Deuteronomy , that nothing should be added to the law : how dare you accusing the law of imperfection , stand out against Gods wisdomes proclamation ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is commonly translated transgression , may also be interpreted outlawry : 1. Ioh. 3.4 . you are subiect to the sentence and punishment of outlawry ; the law doth accuse you for sin , and you accuse it for imperfection . Vnlesse you send for an advocate to Hell , there is none to speak for you . Briefly to your quotation , I say the law wanted not perfecting , but man wanted meanes of fulfilling it . Christ in that sense added perfection to the law in fulfilling it , because as Cardinall l l Cusanus excit l. 10. Cusanus confesseth , never did any fulfill the commandements but Christ . But in this there was no addition , and therefore no former imperfection in the law .

Mr LEECH .

And as he taught this vnto vs by practise in his owne most sacred person , and in the persons of his Apostles , so he left vs the first pure primitiue Church , and raised vp many in the other succeeding ages and Centuries of the Catholike Church , to be examples , and patterns of these Evangelicall Counsells .

ANSWER .

It is a toile that my pen must follow yours , in these so idle repetitions and needlesse Tautologies . I ingeminate my former answer ; Christ did not professe the teaching of Evangelicall Counsells , he came not from heauen with another edition of the law then what Moyses had brought . The Primitiue Church knewe not the name of Evangelicall Counsells : that as m m Assert . Luther conf. art. 18. pag. 86. Fisher B. of Rochester said of Purgatory , that there was litle mention or none at all , among the Ancients , thereof ; so I say of Counsells , this opinion was a Posthume to the Primitiue Church . Anselmus , that liued many hundred yeeres after , denyeth that any man may performe more then he oweth , as you would teach by Counsells . His words be , n n Anselm . de concep . virg. c. 21. Nullus potest reddere quantum debet , solus Christus reddidit pro omnibus qui salvantur , plus quàm debetur . But as o o Dion . Xiphilin . in epitome Domit. Decebalus , king of Dacia , put to flight the Romans , by arming trunks of trees insteed of souldiers : so the new Romans suppose to gull vs , by obtruding shadowes insteed of substance ; inserting into their Pamphlets the name of the Primitiue Church , Ancient Catholike Church , Fathers of the Church , in those matters controversed betweene vs , whereas the Church and Fathers in this case may answere Papists , as answer was made to p p 1. Sam. 28.26 Saul , in the 1. Sam. 28.16 . Wherefore dost thou aske of mee , seeing the Lord is gon from thee and is thine enemie ?

Mr LEECH .

This was the summe of my repetition , with a more ample explanation of my former doctrine ; iustified now in publike against the Brethren , who had traduced it in their whispering conventicles , according to the liberty of their private spirits .

ANSWER .

You haue landed this discourse , thinking hereby to gaine the name of an authorizer , if not an author . But bragge not that you haue publikely iustified that against the Brethren , which you will be constrained to deny before the Saints . The written Coppy which you delivered , is much different from this second repetition , & you and it farre from truth . Because with Peter , you hope to warme your hands at the high Priests fire : therefore you deny the truth of your Master . Follow Peter rather in repenting , then in forswearing .

CHAP. 4. Mr LEECH .

THis sermon being ended , and supper time immediatly approaching ; M. Doctor Hutton ( one of the Channons of Christ Church ; now deputed Provicechancellour in the absence of Mr. Doctour King ) sent for me by one of my fellow Chaplaines into the common kitchin , A place fitt to treat vppon Iovinianisme ; but vnfit for the sacred mysteries of Religion . to conferre with me vpon the point delivered in my sermon .

ANSWER .

The summe of this ensuing chapter , was begot in the Kitchin , it is so full of smoake & heat . Your marginall note doth much traduce Doctor Hutton , Prebendary , & Subdeane of Christ-Church ; an auncient learned preacher , Professor , Doctor of Diuinity : the least of these titles might haue restrained you in your duty towards him . But a more neere respect of obseruance bound you to reuerence him , not only for private , but for publicke authority ; not only for feare , but for conscience sake , saith the Apostle . He was the Magistrate , Provicechancellor , Deputy Governor of your betters , at that time ; not in that house alone , but in the whole Vniuersity . He might haue sent for you by an officer , not your fellow Chaplaine ; vnto a publique place , not so familiar ; to convent , censure , imprison , punish you , not to conferre with you . It is not the place , that doth honest the man but the man the place . Lucifer rebelled in heaven , Adam sinned in Paradise ; when as Lot served God in Sodom , Ioseph in Egypt . Better to speake truth in the Kitchin , then falsehoode in the Pulpit . The place of all other is least circumstantiall .

Mr LEECH .

Hither I no sooner came , but , hee ( interessing himselfe in the quarrell of IOVINIAN ) began very fiercely to assault , and chardge me for preaching scandalous & erroneous doctrine ; excepting farther against the tearmes of Angelicall Chastity , and Evangelicall Counsailes of perfection ; expresly mentioned by me in the aforesaid sermon .

ANSWER .

For any Iovinian heresie that you taxe him with , or the opposers of your opinion , you knowe in your conscience that no Protestant ever defended anie of them . S. r r Aug. de haeresibus ad quod vult De um haeres. 82. Augustine in his tract De haeresibus ad Quodvult Deum , the 82. heresie , reciteth the divers positions of Iovinian : and I doe freely and fully protest , that I knowe no point wherewith our Church in that kinde may be accused . In what point of Iovinianisme was he guilty ? name it . I am sure , if you could , you would . Your doctrine offered much offence , & therfore was scandalous ; and was opposite to our Churches doctrine , and therefore to be called erroneous .

Mr LEECH .

The onset being thus given by his worship , my warde was ; Sir . ( vnder your correction ) the doctrine lately by me preached ( howsoever you disconceipt it ) is not , nay cannot possibly be either scandalous , or erroneous ; for it is the doctrine of that great Pillar of the Latine Church S. Gregory ; accorded vnto , and confirmed by vniforme consent of fathers , both of the Greeke & Latine Church .

ANSWER .

As Salomon spake of s s Eccl. 12.12 . making many books , so may I of vsing many words ; There is no end : the one , wearying of the flesh ; the other , angariation to the spirit . It is not as you take it , the doctrine of that great Pillar of the Church , S. Gregory : it is a Doctrine which is the Pillar of Monkes , & I assure my selfe the Monkes would not maintaine it , vnlesse it did maintaine Monkes . The Fathers of the Greeke and Latine Church , are answered so sufficiently , as that I hope you will change and challendge your Grand-Iurie for beeing too partiall for our part .

Mr LEECH .

As for the termes of a a Virginity equalleth it selfe to Angells ; yea , if wee examine well the matter we shall finde it to exceed Angells ; for that contrary to nature , it getteth a victory in flesh aboue flesh which Angells doe not . Cypr. de bono pudicitiae . Virginity ( an Angelicall gift ) exceedeth matrimony , as much as an Angell excelleth a man . Damas . l. 4. Orthodoxae fidei cap. 25. Vide Cypr. de nativitate Christi & Hieron . lib. 1. contra Iovinian . Angelicall Chastity ; & Evangelicall Counsailes of perfection , I haue not hammered them vpon any anvile in the forge of my owne braine , but rather borrow them from Orthodox Antiquity .

ANSWER .

It is no doubt that you forged not these tearmes : for this mysterie of iniquity , though it be but novelty , hath beene more ancient then you . You quote places in the Margent : the first out of Cyprian de bono pudicitiae , a booke much doubted of to be his , as Reverend Mr t t Perkins in his problem . Perkins in his Probleme proveth ; and the other out of Damascene , and Cyprian de Nativitate , & S. Hierome contra Iovinianum . For that booke of Cyprian de Nativitate , it is not only doubted of , but denied by the u u Cent. 3. cap. 10. p. 245. Magdeburgenses , * * In edit. Bas . apud Froben . 1520. Erasmus , x x Medul. Patrum com . 1. lib. 24. p. 37. Scultetus ; & by your owne , y y In argument , lib. de Card. operibus Christi . Iacobus Pamelius , z z Biblioth. sanctae lib. 4. de falsa librorum inscriptione . Sixtus Senensis , a a In appar . sacr. voce Cyprianus . Antonius Possevinus , and b b De amist . grat . & stat. pec . lib 6. c. 2. Bellarmin . But suppose it were Cyprians , & that those other Fathers did speake so largely of virginity : yet you know that by their Hyperbolicall praising of it , they almost made an Idoll of it . And therefore the Iesuit c c Acosta lib. 2. de virginitate c. 18. Acosta confesseth , concerning S. Hierome ; Dum oppugnatores virginitatis insectans , videtur aliquando matrimonio iniquior . They thought it the fittest kinde of life , for those times , because of the imminent daunger of persecution : but c c Espen . com . in 1. Tim. 3. Espencaeus denyeth not , nay absolutly affirmeth , that in these times a man may marrie , & yet his marriage no hinderance to his desire of a more perfect life : Nuptiae licèt plurimum difficultatis habent , sic tamen assumi possunt , vt vitae perfectiori impedimento non sint .

Mr LEECH .

Against this he replyed ; that if I preached any erroneous doctrine out of S. Gregory ( such as this must needes be ) then both the defence of the doctrine , and Author himselfe would be required at my hands . For ( said hee ) cannot Gregory haue his errours , but you must broach them here to infect this place with POPERY ?

ANSWER .

He required with much wisedome but that which was reason . If it be the Apostles rule , that every one must be able to giue accompt of the hope that is in him : then much more a Preacher to giue accompte of his doctrine . And that Gregory is thought to hold some points erroneous , I doubt not but your Ghostly Fathers will enioine you to beleeue . For besides that many errors are imputed to the Fathers by d d Biblioth. sanct. l. 5. c. 6. Sixtus Senensis , e e Biblioth. select . lib. 12. c. 23. p. 53. Possevine , and f f Mel. Can. lib. 7. de loc. Theol. l. 4. c. 6. obs. 2. p. 558 Melchior Canus : Gregorie in particular , is reiected by a g g Tumul tuaria Apol. pro dispens . matrim. Henri . fol. 46. § de Noverca . Champion of your own , in Apologia Tumultuaria , wherein the Author thus basely disclaimeth Gregories iudgement ; Gregorius hîc non est audiendus , neque quantum ad ius naturae , neque quantum ad honestatem : Gregory here is not to be heard , nether as concerning the right of nature , nor honestie . And before giveth the reason , Apol. Tumul . Scripturas obtorto collo ad suum institutum pertrahit : for with a wrested necke he draweth the Scripture to his owne purpose . And Hart in his conference with Doctor Rainolds , Conference betweeene Doctor Rainolds and Hart. pag. 386. line 21. Gregory did mistake the words of Scripture . doeth scornefully reiect the opinion of Gregory : and therefore it was not so vnfitly said that Gregory had his errours . The Church of Rome denyeth him in manie things , as will appeare : and h h Durand . l. 4. sent. dist. 7. q. 4. Durand concludeth ; Gregorius , quum fuerit homo , non Deus , potuit errare . And therefore D. Hutton spake truely , Gregory hath his errours .

Mr LEECH .

This was the accompt , that the culinariam Doctor made of S. Gregory the great ; one of the holyest , Ildephons . de viris illustribus ca. 2. Isidore de viris illustribus cap. 2. Vide Greg. Turon . lib. 20. histor. de laudibus Gregorii . & learnedst doctours , that ever breathed in the Catholique Church ; excelling S. Antony in holinesse , S. Cyprian in eloquence , S. Augustin in wisdome ; full of compunction , humilitie , the grace and feare of God ; indued with such light of knowledge , that not any of the present time was equall vnto , no nor of the former : to whose morall exposition of scripture all the doctours giue place , & that in the iudgment of a generall councell .

ANSWER .

C ham in Noahs family , or Dathan in Moses Policie , coulde not haue vented out more loathsome vnseemely speeches , then this your Culinarian Title of him , whom you were bound to , not only for the participation of Gods blessings to you in his learning , wisedome , governement ; but especially for his worthy care , and loue to you , beeing a speciall meanes to bring you into that Colledge . Of God the Psalmist testifieth , that he setteth vp one , and putteth downe another : but that you shoulde so presume to extoll one Doctor , and disgrace another , I do beleeue you will much blame your selfe vpon due examination . Your scoffing at Doctor Hutton is senselesse and gracelesse : the most learned , reverend , and ancient here , will testifie against your greasie scoffe , that his young yeeres were beautified with al kinde of learning , in which he was eminent , his middle yeeres with all ingenuity in iudgement , his reverend yeeres with great wisdome in government . Therefore forbeare scornes . Concerning S. Gregorie , we are willing to giue him whatsoever he deserveth : but it is very Hyperbolicall and vndiscreet in you , to affirme , that none of the latter should be like him , none of the former . Comparisons are ever odious , and dangerous . And yet we could be content to afford S. Gregory that attribute of greatnesse , which Alexander had in Greece , Pompey in Rome , Arsaces in Parthia , Euseb. and Charles in France : but to giue him so many Titles as Eusebius records that Galerius had , Pontifex Maximus , Thebaicus Maximus , Sarmaticus Maximus , Quinquies Persarum Maximus , &c: the greatest Bishop , greatest in Thebes , greatest in Sarmatia , in Persia fiue times greatest , greatest in Germany , greatest in Aegypt , to giue so many titles of greatnesse to your Gregory , is to make him a monster . That hee should exceede S. Anthony , S. Cyprian , S. Austin ; all that know their storie , will deny . Anthony not worthy to be compared with Austine : nor Gregory with Cyprian , or Austin : for these two most worthy pillers of the Church , were as the flowers of Roses in the spring of the yeere , as Lilyes by the fountaines of waters , as branches of Frankincense in the time of Sommer , as faire Oliues that bee fruitful , or Cypres trees that grow to the Clowdes , as i i Ecclesiast. Ecclesiasticus speaketh of others . Cyprian for eloquence , Austin for dexterity of wit , wisedome , learning . Cyprian was , as k k Naz. Orat. in Cyprianum . Nazianzene reporteth him , the great name of Carthage & of all the world ; whose name was famous in all Churches , both Heretique and Christian ; whose name and workes Nazianzene professeth he reverenced , more then he did all others , and for his eloquence surpassed all other men , so farre as other men doe bruit beasts . Saint l l Epist. ad Paulinum de instit . monat . Ierome calleth him sweet , professing that the Lord dwelt in him , and m m De doct. Christ . c. 40. Austin calleth him a most sweet Doctor , and most blessed Martyr , and concludeth of him ; Tanti meriti , tanti pectoris , tanti oris , tantae virtutis Episcopus . And concerning blessed Austin , n n Epist. ad Aug. 31. & 37. Paulinus calleth him the salt of the earth , a Candle worthy to be set on the candlestick of the Church , his mouth like a Conduit pipe of living water , a veine of that eternall fountaine . o o Eras . epist. praef. 1. tom . Augustini . Erasmus testifieth of him , his name being Aurelius Augustinus , that the world hath nothing magis aureum , vel augustius ; that there never was a golden name more worthily giuen to any , then to him . And if I shall reckon Titles giuen to him , that is called the perfection of the Fathers , the Hammer of Heretiques , the Treasure , Megasine , liuing librarie of learning , and infinite his other Titles : it would be tedious . Nay Iesuits and all kind of Papists afford him such Encomtasticks , that never had any Father of the Church so many . Looke c c Possevin . in appar . sacr. p. 151. 152. Possevin in his Aparatu sacro , where he giueth him the greatest and worthiest Titles , that ever any Doctor of the Church had , and testifieth that by the consecration of the d d Synod . Florent . Florentine Synod , he was called Illustrissimus Latinorum Doctorum . You see how grosse your comparison is . Concerning the approbation of a general Councell , there is no such thing directly named in any of the Concilia Toletana , being 13 in number . The only Councell of all which , that mentioneth Gregory , is the last ; of which e e Caranza in Epitome Conciliorum . Caranza in the Epitome of Councells , giueth this note , Nihil habet hoc concilium singulari annotatione dignum .

Mr LEECH .

Concilium Tolctan . Did it then become M. Doctor Hutton to detract from the due worth of so great , and learned a Saint ? since I may yet adde this to perfect his praise ; whatsoever hee was vnto others , doubtlesse vnto vs he was an Apostle ( to speake in the phrase of the Apostle ) to whom our English nation standeth perpetually obliged for her conversion from Paganisme vnto the Christian faith . Beda , Eccles. hist. Angl. lib. 2. cap. 1.

ANSWER .

Gregory was not our Apostle . All histories be against you . Britaine had true religion planted here , before your Gregory or his Monke Austin were extant . It is recorded by your f f Baron . Ann. 35. num. 5. Chronologicall Cardinall , that Ioseph of Arimathaea was here : g g Theod. de curand . grec affect . lib. 9. Theodoret saith , S. Paul ; h h Bar. anno 597. n. 20. Baronius thinketh , S Peter ; i i Nic. l. 2. c 40. Nicephorus saith , that Simon Zelotes : and k k Tertul. advers. Iudaeos Tertullian , l l Orig. in Hom. 4. in . Esec . Origen , and other of the most worthy of the Fathers doe affirme , that the Gospell was planted here in the time of the Primitiue Church . And that you shall not reply , that religion was extinguished , and afterwards lightned by Gregory : I say , religion was not extinct at the comming of that proud petty Monke , Austin , whom hee sent . Witnesse m m Lib. 1. c. 8. 17. 21. Bede whom you vntruly cite , who writeth that before Austins comming , the Britaines were troubled with Arrianisme and Pelagianisme : but that three French Bishops delivered them . And the forger of the three conversions n n Three con . par. 1. c 9. n. 1 testifieth more , that from king Lucius time vntill the comming of Austin , which was foure hundred yeeres and more , they did not alter their faith , but it remained among them when he entred . Therefore Gregory converted not our land , per se , nor per alium . And Austin , as impetuous or imperious as he was , was but Gregories Curat . For Gregory , at that time , as o o Ordo . Rom. praef. Cassander observeth , did change the Lyturgies and service bookes , vsed in our westerne parts : for which cause it is likely Austin came ouer . So that Gregory and Austin converted bookes , not soules : and therefore were Translators , Correctors ; no Apostolicall Doctors , or founders of our Church .

Mr LEECH .

But to passe over the praise of this bright shining star in the firmament of the Church ; my reioynder was , that this doctrine must first be proved to be erroneous & scandalous before any such imputation ought ( vpon any absolute necessity ) to be imposed , and fastened vpon it , since scandall doth arise from errour , & errour is an approbation of that , which is false in iudgement , and vnderstanding .

ANSWER .

The answer of the Philosopher in p p Diog. Laert. in vit. Phil. Laertius , to one that immoderatly praised him , was fit for you : Me hic aut ludit , aut odit ; this fellow would procure me to be scorned , or hated . Your vnmeasurable LASHON of commending Gregory , it deserveth no other speech . We esteem Gregory to be the best Pope , from the yeere about 600 , wherein he lived , to this present . He never held the q q Reg. Epist. lib. 9. ep. 9. supremacy , r r Lib. 7. ep. 69. l. 7. ep. 30. merits , and other points of Popery : and he never taught this Doctrine , as you do ; & therefore the error , & scandal must remaine with you not with him .

Mr LEECH .

And as for defending of S. Gregory , my opinion then was , and now is , that the very name , it selfe , and Authority of this worthy Father ought and would rather ( amongst all learned , and iudicious divines ) be my iust defence & ful dischardge , then that his credit should bee so farre called in question , as now ( after a 1000. yeares continuance in the Catholique Church of Christ : being generally reputed Orthodox so long ) to stande in neede of mine , or any other mans defence whatsoever .

ANSWER .

The worthines of Gregory is not denyed : But that his very name should be sufficient to prescribe against all opposers , and to patronize your conceipt , it is much doubted . Concerning Gregory , I thinke of the reading of him , as S. s s Hier. in ep. ad Romanum Ierome doth of reading the other Fathers : Meum propositum est antiquos legere , probare singula , retinere quae bona sunt , & à fide Ecclesiae non recedere . I would you had taken this course in reading Gregory . But for the point in hand ; you haue not in al the words of S. Gregory , the distinction of Praeceptum , & Consilium : no place that defineth Evangelica consilia , neither their name , number , or any thing concerning them . And therefore to any never so little intelligent , you will seeme strangely ridiculous , to make Gregory , Godfather to that childe he never knewe ; or Author of that doctrine , which he never taught , or thought . Wee call not his credit into question : I would yours did it not , as I formerly shewed , and especially t t Bar. Tom. 8. Annal. Ann. Christi 1593. num. 62. p. 57. Baronius , who speaking of the barrennesse of learning in Gregory his time , sheweth that Gregory himselfe was ignoraunt in many things .

Mr LEECH .

And yet rather then the doctrine shall be thus odiouslie traduced , and my Author want his promerited defence , I will according to that poore ability ( wherewith God hath enabled me ) endeuor to defend both it , and him : and therefore if S. Gregory , in this point , hath not transgressed the bounds of Ancienter Church , nor crossed any tenent of his owne Present Church , nor yet , for this , hath hitherto been censured by the lawfull iudgement of any Catholique succeeding Church ; nay if the Church more ancient then his , his owne present , and the ever after succeeding Centuries of Catholique Church haue , from hand to hand , deliuered vnto him , receiued with him , and with vniforme consent followed him in this point of doctrine , never so much as once noting it , questioning it , impugning it , contradicting it ( which certainely they would haue done , had the doctrine beene erroneous : for their devoted piety spared no Heretique , Origen . Millienar ; Tertul. Montanising Cypr. rebaptising . no not the most renowned martyrs , nor glorious fathers of the Church in any of their errors , repugnant vnto the vnity of Catholique verity ) then , vpon these premises , I may irrefragably conclude in defence of my Authour , and doctrine , that S. Gregory his position is no privat opinion hatched out of his owne braine , but the vniforme deduction , and tradition of Christ his spouse the true Catholique , never erring Church inspired , guided , & directed by God his holy spirit in all ages .

ANSWER .

Rather then you will let truth haue the supereminence , quae magna est & praevalet , you will continue to father your opinion vpon Gregory , yea and vpon the Primitiue & Derivatiue Church . Act. 9. But it is hard for you to kicke against the truth . The weedes of supererogation , growing vnder the shaddow of Evangelicall Counsailes , haue had no time of encrease of growing , in the ancient primitiue Church . None of the first and worthier Fathers , taught it . It is a common , but not commendable vse among you , of imposturing & interpreting the Fathers in a wrong sense . The chiefest ground for your doctrine , is the misinterpreting of that place of S. Paule : which sense neither the Originall will carrie , nor any Greeke Father ever followed . And that blessed servant of God Mr Perkins , in his Probleme , proveth against opposers , how farre the Fathers were from mainetaining workes of supererogation . Physitians , that meane to cure the disease , first beginnne with the cause : so giue me leaue , seeing workes of supererogation bee only the inductions and cause of teaching this doctrine . First I desire you to answere , whether S. Hierome thought any such works were performed , who disclaiming them , thus speaketh , p p Hier. lib. 1. c. 3. cont. Pelag. Tum ergo iusti sumus , quando nos peccatores fatemur , & iustitia nostra non ex proprio merito , sed ex Dei consistit misericordia ; or , whether S. q q Retract . l. 1. c. 19. Augustine doth thinke a man might supererogate , who affirmeth a contrary position , Omnia mandata Dei facta deputantur , quando quicquid non fit , ignoscitur ; or r r Chrys. in 8. Hom. in . 4. ad . Roman . Chrysostome , who in his 8. homily on the 4. to the Romanes affirmeth , No man to bee iustified by the Law , because none can fulfill the Law ; s s Bern. in 73 ser. in Cant. or Bernard , in his 73. vpon the Canticles , who wisheth no man to trust to his own iustice , or fulfilling of the Law ; or , to approch neerer , what meant t t De Consil . Evang. & statu perfectionis . Gerson , that famous Doctor , to deny any perfection in Evangelicall counsailes . Secondly , I desire you to answere , why u u Aq. 22dae . Art. 5. Aquinas teacheth that perfection doth essentially ( which is perfectly ) consist in keeping the Commandements ( which none can do , ) and in the fulfilling of the Lawe , if that perfection of Counsailes bee so much aboue the Law ; why x x In sent . lib. 3. distinct. 34 , q. 3. Paludanus vpon the Sentences , doth affirme , that some men may attaine to as great height of perfection , liuing in marriage , and possessing much , as they that liue single , and giue away all that they haue . I will aske no more questions , but seeing this is so taught by so many reverend Ancients , yea & by many of your owne later , y y Ians . in 100. Cap. in Evang. Iansenius in his 100. chapter vpon the Evangelicall concord professing with Gerson and Aquinas , that only the fulfilling of the law doth iustifie , and z z Cus. excit . lib. 10. Cardinall Cusanus confessing that none but Christ ever did fulfill the Commandements ; seeing all this is thus : why will you so boldly affirme , that this doctrine was never impugned , never contradicted , &c: which indeede was never rather taught , never approved ? It is true , S. Gregory was never contradicted in this , for hee never taught any such thing : But this opinion was gainesaid , and disliked ; and the Church never received , never generally delivered any such position . Although if it had , your epithet of never erring Church is scarce currant : for you cannot deny but the Church hath had her blots . a a Dial. contra Lucif . S. Ierome complained that the whole world groaned and wondred to see it selfe Arrian ; & b b Aduers . proph. Novit . Vincentius Lerinensis confesseth , that not only some portion of the Church , but the whole Church may be blotted with contagion . But this was none of her blots , spots , or infectious blemishes : for shee never generally mainetained , or taught this Doctrine .

Mr LEECH .

But M. Doctour Hutton lending a deafe eare vnto my defence ( though in my conscience , and iudgement , it ought to haue satisfied him ) sounded another alarome , and ringed a fresh peale in my eares , charging , nay surcharging me ( ad nauseam vsque ) for holding any distinction betwixt Precepts & Counsailes . For ( saide hee ) there is no such distinction : those , which you falsely cal Counsailes , are in deed Precepts and not Counsailes .

ANSWER .

The Asan c c Plautus . Plautus taxeth some that had no stuffe in them but in their tongue , and that only in speaking lewdly of their betters ; Isthic est thesaurus stultis in lingua situs , ut quaestui habent malè loqui melioribus . Let the lawes of God , Nature , and Nations moue you to reverence this honest and learned Doctour : hee did truely , and wisely chardge you , that S. Gregory had no such distinction . Praeceptum , and praecipitur , be Gregory his words . In your strongest place out of him , you can vrge no such thing . That the Fathers haue called virginity , poverty , &c: precepts , shall hereafter appeare at large . In the meane time , to prescribe against al opposers , to giue you a tast , & to bring your metall to the test before I try it by the ballance : Virginity is called a precept by d d Athan. in edit. Comelin . Graecol . p. 77. Athanasius , his words be , Omnium Rex Christus tantùm valuit praeceptis sui● , vt pueri nondum maturi legum disciplinae , virginitatem quae supra leges , profiteantur ; Poverty and leaving of al , is accounted a precept by e e Hilary in 19. Mat. Hilary on the 19. of Matthew , where on those wordes , vende omnia , hee thus speaketh , Adolescens insolens iacturam legis facere praecipitur . And not only these , but many other of the Fathers doe so call them , thereby strongly invading your opinion .

Mr LEECH .

And this was his definitiue resolution , sifting out of the sieue of the Church all the wheaten meale , I meane the fine flower of spirituall Poverty , Angelicall Chastity , & leauing nought else within it , but the branne , and huskes of Iovinian his heresie ; which ( to speake of it in one word , as it deserveth ) is the very evacuation , and exinanition of all the best fruits of our Christian religion . And this he did with an earnest protestation ; not being able to containe himselfe from vowing , and solemnely swearing before God , that he would send me vp to my Lord Bishoppe of London , to answer the point before the high Commission .

ANSWER .

The Church is compared to the house of God : but that in this house there should be such a vtensile as a sieue , I never read nor heard . It is not mystica vannus Iacchi , that it should as you thinke , after such a preposterous maner , retaine the bad and shake out the good . I leaue your sifting comparison , and yet will remember you , f f Mat. 3.12 . that there is one , who shall come with his fanne in his hand , & shal purge his flower , gathering his wheate , burning his chaffe . You seeme ignorant of the difference betweene asseverations & oaths , when you tearme Doctor Huttons earnest and religious protestation , an oath , David to Ionathan , Vriah to David , Elisha to Eliah , the Sunamite to Elisha , S. Paule to the g g 2. Cor. 11.31 Corinths , h h 1. Tim. 2.7 . Timothy and i i Gal. 1.20 . Galathians , did vse more earnest and vehement protestations : and yet were not taxed for swearing . Sathan hath his brand for accusing his brethren : how full you are of Accusatiues , every page doth betray it selfe . He maintained no part of Iouinians heresie , vttered no oath in any violent fervency : you straine out vires and virus , passion and poison against him , that afforded you much loue and compassion , who was a meanes to obtaine a place for you in that house , and , when some distasting you sought to work your remoue , he defended you against that storme .

Mr LEECH .

To this I replied . Sir : the distinction betwixt Precepts & Counsels is no devise of mine , but the doctrine of S. Paul , grounded vpon Christ his restrictiue negatiue ; non omnes capiunt : wherevpon S. Paul had no precept : and vpon Christ his exhortatiue affirmatiue , qui potest capere capiat . Herevpon the Apostle giueth his counsell ; Consilium do : 1. Cor. 7.21 . and thus all ancient Church hath interpreted his sentence .

ANSWER .

It was not S. Pauls doctrine , Counsell is not his worde , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is not so translated , the Lexicons shew that the greeke Poets & Orators did not so vnderstand it , Doctor Benefield hath so sufficiently answered it , that there is no gainesaying . The heresie of Nestorius lay but in the change of one letter , taking 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : & those many Bishops that resisted Nestorius as S. k k Basil . apud Theod. l. 4. c. 19. Basill observeth , were so religious in the carriage of that controversie , that they woulde not exchange a syllable or letter . If the change of a letter may doe so much : what may the misinterpretation of a word ? though it be a very naked proofe , to ground any point of beliefe vpon one word , howsoever vnderstood . I know you haue not distilled much out of the School-limbiques , & therefore wil remember you of this distinct difference betweene counsell , & sentence ; that the one is proper to the will , Aquin. 22 dae . the other to the vnderstanding . The place of Scripture out of Christes mouth , maketh nothing in this matter for you , non omnes capiunt , &c. The later wordes of the Text answere the former : Omnes non capiunt hoc : Christ his speech is interpreted in respect of the common condition of nature in generall . So virginity may be proposed , not imposed vpon any : none may be compelled , none constrained therevnto ; but Capiuntij quibus datum , they must , that are able to take it vpon them . And so Christ inioineth , enforceth , & commandeth them by an Imperatiue in the 12. verse ; He that is able to receiue this , let him receiue it . Thus the Church hath , and doth interpret this speech . Omnes non capiunt , all in generall not enforced , because not enabled : but , qui potest capere capiat , he that is so furnished by Gods spirit , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hee is commanded by this word of God : it is not voluntary , but necessary ; therefore no counsell , but a commande , and so consequently , the place maketh not for you .

Mr LEECH .

But admit ( by way of supposition ) your peremptory conclusion , and suppose that there bee no counsailes , but let all be precepts ; do they not then as Precepts binde you , & that sub poenâ ? For that which is a precept is commanded ; that which is commanded , must be done of necessity ; that , which must perforce be done , is punished being left vndone : & in vaine is that commanded as necessary , which is left in the free choice of the commanded as voluntary as S. Hierome teacheth . Wherefore giue me leaue ( without offence ) to demaunde ; why do you , or any other marry , or possesse anie of the worlds goods ? Ought your practise to bee contrary to the precept ? And doth not S. Gregory teach , that if counsailes were precepts , then were it sin , and that damnable too , to possesse any of the worlds goods ? And were not mariage taken away ( which is no lesse then flat heresie ) if virginitie were a precept ? as S. Basill and the Fathers teach .

ANSWER .

The Stoicks divided the offices of Philosophy into 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , perfectum et commune . So the Papists distinguish al the duties of a Christians life , into these two ; Counsells , and precepts : k k Mat. 7.11 . and so by the Pharises ˡ Corban , they affect such perfection by the rule of Counsaile , as that they transgresse the law of Commandement : for , as m m Pez . p. 552. Pezelius noteth , they make them Perfectiores leges Evangelicas , which be but Enarrationes decalogi . But to your supposition , how vmbragious soeuer you seeme to be , it is manifest you never vnderstood the state of the question . Counsells are precepts , I can easily bring a Iurie of Fathers to proue it , not such as you impanelled to condemne your selfe . Precepts , I say , they be to particular men , who exceed others in gifts of grace . And because much shall bee required of him , that hath much giuen him : therefore a Counsell as a praecept doth oblige not all in generall , but him that is particularly furnished by God , for such a purpose and service ; and therefore he that hath the gift of chastity , other circumstances concurring , is bound sub poena , not to marry . S. Hierom doth only speake of generall precepts : and the place in Gregory is oft cited , and as oft answered , but not quoted at all . But I say the same of him , Greg. mor. l. 26. cap. 25. as of Hierome : for Gregory is most plaine in the point , in the 25 Chapt. of the 26 booke of Moralls , his words be , specialis iussio , and specialia praecepta , and specialiter imperatur ; and the distinction of generale praeceptum , & speciale praeceptum , is so often repeated about the midst of that Chapter , as nothing can be more plain . So that Ierome and Gregory come over to vs : for they meane speciall precepts , not generall . And certainely , as S. Basil speaketh , if virginity were a generall command to all , it would exclude marriage but being not , some may marry , some liue chast , all doe well .

Mr LEECH .

This I demanded ; but hee then passed it ouer with silence ; and therefore I expect his answere now , how hee can avoid this consequence , which followeth vpon his own learning .

ANSWER .

Eccles. 12. The words of the wise are like Goads , & like nailes fastened by the masters of the assemblies , saith Salomon . His words might haue satisfied you , if truth and reason would haue yeelded you satisfaction : but a false opinion once grounded is like poison fully setled , or like Deianiraes shirt ; it wil hardly be shaken of without plucking the skinne with it .

Mr LEECH .

As for sending me vp to London , to answere the point there , my reply was ; that , for my part , I was ready to answere vnto the point , and to iustify the doctrine either there , or else where in what consistory soever in the kingdome . Only for your own credit sake , and place ( said I ) which you supply , I wish that it would please you to bee better advised ; at least to conferre with some other doctors , who heard the sermon as well as your selfe , and maturely to deliberate , whether there be scandalum datum , or acceptum , a scandall on my part iustly giuen , or on your part vniustly taken ; and whether your exception against my doctrine will beare waight , or no being poysed in an indifferent ballance of equity ; before you resolue vpon this precipitation . Otherwaies , you shall bewray great want of sound iudgement in opinion , and disclose much oversight in discretion .

ANSWER .

o o Theod. in Plut. Pericl . Pericles had that skill in wrastling , that though he receiued a fall , yet hee would perswade the wrastler that cast him , and others that beheld him , that he conquered . I know no such subtelty in you , as you would haue your hearers to beleeue : but sure I am , you did not braue it so with the Doctor as you here relate . In all these proceedings of D. Hutton , you haue iniured him much , but your selfe more : you know what slayeth the soule , and therefore ought to forbeare al insulting tearmes , iniust imputations , circumstantiall disparadgments , false relations , and to regard age and authority , learning & piety , so are you bound by feare and conscience . What , other Doctors iudged , concerning your sermon , you knowe , by those reverend Divines and governors among vs , when you were censured about it : and therefore it is an idle question , whether you gaue or tooke the offence . The doctrine , you know , was Papisticall : therefore you ought not to haue obtruded such a point in the pulpit . Christs speech is generall , p p ● Mat. 18.6 . whosoeuer shall offend one of these little ones that beleeue in me , it were better for him that a milstone were hanged about his neck , and that hee were drowned in the depth of the sea . Your weapons were made on the Philistims forges : Aug. your arguments were neither de veritate , nor pro veritate ; Neither truth of matter , nor sobriety of speech , had place in your tempestuous conceit , & disiointed sermon . You were not so willing to answere at London , nor so peremptory to accuse the Doctor for want of iudgement in opinion , or ouersight in discretion .

Mr LEECH .

And farther ; I assure you ; call me whether you will into question , I shall discharge my selfe with sufficient credit , when you shall gaine little by questioning my doctrine or molesting me causelesly .

ANSWER .

You wel ad the word farther , for you never spake so farre as this : you haue a strange gift of amplification , you scarse spake the tenth part of that , which you haue here so enlarged , as is confirm'd and averred by wise & honest witnesses that heard it . This large discourse was not extant then . You neither durst , nor could babble so much in so short a time . you durst not , for your distraction that night , observed by many , was very much : it shewd that then you had not altogether dispassioned your conscience , but that there was some sparke , which did feare and follow you , observed by her owne eie , though no other eie should perceiue her ; chased by her own foot , though nothing , either in heauen , or earth should pursue her . Relation tells me there was some ouerture of compunction then , in you ; your looks , gestures , words gaue testimony , that you durst not speake so peremptorily . And , that you could not , it is plaine : scarse three questions and answers passing between you , and those rather commanding your Coppy , then disputing the question .

Mr LEECH .

Here the kitchin-conference brake vp : only , in the loose , he required a copy of that doctrine of Counsells delivered by me out of S. Gregory . To this I voluntarily condescended : adding these words to intimate my confident resolution . Sir . For the doctrine , I will request no fauor at your hands : only I hope that you will doe me iustice : if not , assure your selfe , I shall right my selfe else where . This was the last period of our conference at that time : and so wee parted : supper calling vs both away .

ANSWERE .

So much for your saucy & vnsauory kitchin-stuffe . You need not againe to insist vpon the place , a circumstance in that businesse lest materiall . And the advantage of malice and hatred hence , is very small , if duly considered . Therefore breefly to enforme the Christian indifferent Reader ; Concerning that aspertion of disgrace , you call the kitchin conference , thus it was , as I haue receiued it , from the mouthes , & vnder the hands of those it concerneth . Presently vpon your sermon , you were sent for , because of the generall distast thereof : being not found before Euening prayer , you were sought for againe , after that divine service , but not found , till M. Doctor Hutton , Subdeane , was come into the kitchin , instantly before supper . A common order and custome in that house required , that the Subdeane & Treasurer should ( as you well know ) come into the kichin to see that provision & service performed , as Bursers doe in some of our lesser Colledges , Stewards in others . You being first met with there , were examined , the copy required , you were admonished not to preach the like doctrine , taxed for not vnderstanding S. Gregory , reproued learnedly ; and lastly , threatned to bee sent to the Castell , if you did not with some speed yeeld vp your Papers .

CHAP. 5. Mr LEECH .

SOme two daies following ( vpon the very point of the prefixed time , which doctor Hutton had appointed ) I deliuered vnto him ( in his own lodging ) a punctuall summe , & coppy of the doctrine , so vehemently by him excepted against , & so earnestly required .

ANSWER .

YOu desired but till the next morning , & then promised to bring that part of the sermon , but did not till two or three daies after : which shewed , either negligent presumption , in contemning authority ; or ignorant dulnesse , in compiling your notes without method or dexteritie .

Mr LEECH .

The said copy , with all seeming alacrity he cheerefullie , & contentedly received at my hands , dismissing me without any further questioning about the point , either then or any other time after . Wherevpon I concluded , that he had retracted his former opinion , by a more prudent circumspection .

ANSWERE .

You conclude not Logically , the premises bee not well collected : it was a Censure , if you well obserue it , that you were inhibited to preach that doctrine any more : he did neither feare , nor faint in the busines , as by the remainder will appeare .

Mr LEECH .

And that he now determined to pursue me no farther , I was then , & am now the rather induced to beleeue , because , on the very night of our said kitchin-conference , he repaired vnto a very graue , & learned Doctor in that Vniversity ( who had heard my sermon ) to craue his opinion , & resolution concerning the point ; complaining first of my peremptory , & obstinate resolution ; discovering withal his disgust of the Doctrine ; certifying him farther of his purpose to send me vp to the Bishop of London to answer the point there .

ANSWER .

It is a fiction that there was any reluctation in Mr Doctor Hutton , or that hee desired by any to be resolved in the point : he was no reede to bee shaken with the winde of vnsavorie breath . Hee only repaired to that excellent patterne of learning , life , and governement Doctor Kilby , to desire the help of his memory , concerning the point that you delivered in that evening sermon , thinking you woulde not haue endured to deliver your copy : and therefore , being to sende the notes the next morning to our Vicechancelor , then at London , because he would not be partiall , or confident in his owne memory , he desired the Brotherly helpe of this graue and worthy Doctor , and this was his onlie occasion of repaire vnto him that night .

Mr LEECH .

The venerable Doctor perceiving his heddy resolution & withall conceiving the truth of the Doctrine ( which his discreet & mature iudgment could not possibly suffer him to dissemble ) very prudently , & learnedly advised him to stir no more in the point ; but to passe it over with a calme , & quiet silence . For ( said he ) in sending him vp to London , well you may put him to trouble & chardge : but for the Doctrine ( for ought that I could conceiue ) the issue wil be this : he may , & will answer it either here , there , or else where , with more credit , then you shal possibly gaine in calling it into question .

ANSWER .

The Reverend Doctor consulted with , was a friend to your person , not to your Doctrine : and that rather in commiseration , then approbation of you . How often did he disswade you , from maintaining any such positions ? intimating that it had beene the course of heretickes in all times , to open some strange pointes to get them a name . The generall notice of his soundnes of Doctrine , and excellency of learning , may free him : but more then this he protesteth vtterly against anie adhering to your opinion , ever distasted and detested your venting & ventilating of such heresies . Besides , it is false that the Doctor should vse any such speeches , Plaut. Pyrgopol . that you could answer the Doctrine with credit . The bragging souldier in Plautus , thought to purchase him selfe very high commendation in the Comedie , when he cryed out , Magnum me faciam nunc , quoniam illi me collaudârunt : and so you attribute much to your selfe , because , you say , you haue the opinion and approbabation of this Reverend Doctor . And I must confesse , if you had any such shelter , you were in better state then you are . But seeing his wisedome , & integrity , vprightnes before God , and man , do deliver the contrarie , and his religious protestation doth seale it : silence your selfe , and repent with other , this error .

Mr LEECH .

And is this said he the reward of our Pulpit paines ? Are Schollers , whose state you knowe to be but meane , to be put by schollers vnto this extraordinary charge , needlesse , and causelesse expense ? Ought not you , & I , & all of our ranke , rather study to giue them all lawfull content , then to seeke their grievances , by surmising against them vniust matter ; taking exception , where no scandall is given , to bring them to iust discontent ? wherefore ( Master Subdeane ) to waste neither more time , nor wordes about this point ; for conclusion ( since , as you say , you are come purposely to aske my opinion & counsaile in this matter ) my advise is ( if you will be ruled by me ) let all matters be husht ; rest as they are ; & there an end , without either further troubling , or provoking him .

ANSWERE .

It is a true saying sometimes , z z Aug. Qui volens detrahit famae , nolens addit mercedi . You doe in this supposed Dialogue , detract from the worth of this learned Doctor , & yet vnwillingly you accumulat much honour to him in traducing him . They that are so pitifull in the grievances of Schollers , are to be reverenced , and no doubt shal bee rewarded . I woulde schollers were not wanting to schollers in these offices . But your case was so spitefull , that it deserved not to be accounted pitifull : and therefore his wisedome knowing the Apostles Cannon , Reiect him that is an hereticke after once or twise admonition , did then no farther intercede for you , then that you might be censured at home , & receiue condigne reformation here , rather than to be transported to London : And that he did for many reasons , either because the worlde should not take notice that any durst make our Pulpits Antichristian Oracles , as you did ; or , because hee knew that your censure in that high and honorable Court of Commission , would be like a a Gen. 4.13 . Cains sentence , to heavy for you to beare . Whereas you double that speech in this Paragraph , that Mr Doctor Hutton came to aske counsell or advise , both these Doctors do vtterly denie it : and I am sorrie you so malitiously repeate it againe , knowing how confident each of them bee in the contrary opinion to you . Caietan . in Thom. 22dae . q. 184. art. 7. Caietan his censure vpon the doctrine of Counsailes , is , that hee thinketh this doctrine fit to be sprinkled with salt . I applie it to you ; your lines be vnseasoned , they lacke truth in relation , soundnesse in opinion , want of verity in them , want of charity in you , want of salt in both .

Mr LEECH .

Thus the good Doctor soundly , plainely , & , on al parts , charitably afforded him his friendly advise . And herevpon it was , that Doctour Hutton was satisfied ; whereof he gaue sufficient signes , when hee received the aforesaide copie .

ANSWER .

The Hebrew c c Buxdorf . in Hebrea Gram Coniug. Grammarians haue a rule , that Characteristicum temporis excludit Characteristicum coniugationis : so the characters of the time in many Apostats , doe exclude the notes of all honest respects , and characters of all parts of honesty . Your paper seemeth to groane vnder your lines , it is so heaped and dawbed with vntruthes . The Doctor spake charitably , but his charity did not so fully cloath you , but he left place for the rod of correction . And though Doctour Hutton for a smal time seemed content , having received your coppy : yet hee daily exspected besides your silence , some recantatory satisfaction .

Mr LEECH .

So the matter was , for that time , ended ; and the doctrine , without any manner of preiudice , or farther contradiction , cleared : being now at two severall times by me preached ; First generally glanced at , & intimated only : Secondly , against the Brethren ( who in private corners traduced it ) publiquely repeated , amplified , & explaned .

ANSWER .

There was onlie a cessation a while from your trouble , no satisfaction given for your doctrine . Your feare was somewhat calmed , but the point no waie cleared : your inhibition was sufficient note of the contradiction of your opinion ; but that was not all , for all among vs did distaste it . You did present this twise to the Vniversity : but it was denyed grace as oft as presented . You verifie the Psalmists speech , d d Psalm. Impij ambulant in circuitu : The wicked weary their soules vntruely , in their vnrulie designes and desires .

CHAP. 6. Mr LEECH .

AND nowe resolued , as my next occasion drew me to preach , to proceede forwards with the exposition of my text , & to haue vnfolded the sense of the opening of those mysticall bookes ; the booke of conscience , & the booke of God his eternal prescience ; for so it followed in my text ; the books were opened , & an other book was opened ; which is the booke of life . This was my intention ; because I had now spoken sufficiently of that point ( as I thought ) which I met withall but obiter in my text , vpon a subdivision , and a distinction cited forth of S. Gregorie .

ANSWERE .

IT had beene good that you had heere ended your course discourse vpon Counsailes , without Counsaile , rather then to sow vp these thin fig-leaues which you gathered out of Bellarmine and Coccius to cover the nakednesse of the cause : you thought you spake sufficiently of the former point , few so thought but your selfe . Sufficiently indeed to manifest the corruption of your hart , but not sufficiently to teach the truth of the point .

Mr LEECH .

As I resolued privately vpon this course , so I had performed it accordingly , if a certaine exorbitant accident had not interrupted , and disturbed this my quiet , and setled resolution ; diuerting my purpose ( for that present ) & converting my forces another way . The occasion whereof was as followeth .

ANSWER .

d d Greg. Mor. lib. 18. c. 6. Gregory in his Moralls writeth of some new-fangled questionists , Praedicamenta doctrinae quae quaerunt ad quaestionem habere non valent ad refectionem , that as e e 1. Tim. 1.4 . S. Paul speaketh they giue heed to wrangling , which breed questions , rather then godly edifying which is by faith . You haue beene ever ready , but ever vnhappy in these questions , for still comming to the well of a deepe and profound controversie , either with the woman in the Gospell , you had nothing to drawe with , or else with the childe in the fable , your bucket was too small , and your roap too short . What forces you meane I knowe not , but it seemeth they were conducted vnder the regiment of the whore of Babylon .

Mr LEECH .

In the Easter time following M. Benefield ( one of the Inceptors of divinity for the Act ensuing ) whether it were of his owne proper motion ( which I very hardly can suppose ) or vpon the instigation of some other of the Brethren ( which I doe more easily belieue ; since he must needs goe , whome a maine schisme driveth ) purposedly provided one of his six solemne lectures ( read for the assumpt of his degree of Doctorship ) mainely , and directly by way of opposition , and confutation of that erroneous Popish doctrine . A new doctor of Oxford contrarie to all the Catholike Doctors of the Church . For so it pleased this initiate Doctor to brand the Doctrine of all the Ancient Catholique Doctors , delivered concerning Evangelicall Counsells . Wherein whether I , and my doctrine were mainely shot at and impugned or no , I will not iudge in my owne cause ; let the equall , and impartiall Reader vmpire for vs both .

ANSWER .

This worthy , discreet , and learned Doctor ( f f Corp. Christi Colledge . of that honorable foundation , which hath bread as rarely indowed divines , Ludov. Vives . B. Iuell . Mr Hooker . D. Rainolds . &c. as ever liued in our Church ) is much abused by you , yet not so much iniured by you , as honored by all others . In respect of him , and the Choisest oracles of our wisdome , whom you abuse , I cannot but breake out into that speech of Seneca , g g Seneca . Trag. in Thyest . Quid sancta prodest pietas , Quid vita prodest honesta , flagit io carens ? This good servant of God , neither by instigation of others , nor in contradiction of you , as hee protesteth , provided and promised in the publike schoole to reade on this point , eight weekes before . You know those solemne lectures are commonly all , concerning points of controversie : and why then might not this bee the subiect of one of his readings , as well as any other ? No maine schisme ever drewe him to this action or any exotical opinion ; he was never subiect to interpretation for any Schismaticall contradiction : his worthy Lord , the most reverend Bishop of London , Bishop Ravies of honorable memorie , cuius pia memoria defleri potest , non deleri , approued him to be free from schisme and abounding in science ; and his sermons , Lectures , Exercises , actions , all proceedings iustify him , and condemne you : in his lecture hee never named you , nor aimed at you ; he only read against the question , as Bellarmine defended it .

Mr LEECH .

This busines was not so secretly plotted by the aforesaid Brethren , nor yet so privately intended , and caried by the Actor himselfe , but I had certaine notice giuen me by a friend of mine ( a graue Bachellour in divinity , M. R. and a man of good esteeme ) who was acquainted both with the proiect , and the day of lecture : whereof hee gaue me a particular intimation .

ANSWER .

As S. Paul speaketh of some widdowes , h h 1. Tim. 5.11 . that being idle , they go from house to house , & not only idle , but pratlers & busie bodies : so no doubte we may iudge of some intelligencers or relators , that bestow only their time , in condemning the time , in accusing of their Bretheren , abusing of their betters . But Mr Russell , whom you quote in your margent , is none such : and the learned Doctor did desire him to certifie this to you , because you might take notice he red against Bellarmin , not against you .

Mr LEECH .

This lecture I both heard , and noted in writing . But such an other lecture , so false , so Hereticall , with such violent wresting of sacred write , such impudent reiecting of holy fathers , quite besides the drift of the one , & cleane contrary to the resolution of the other , I seldome , or never heard in that famous , and renowned Academy .

ANSWER .

Quousque tandem : how far shall the bounds of your froathy and foaming waues passe ? a a Iob. God hath set land markes to the sea , and the b b Arist. in Ethic. Philosopher hath set limits to that salt & sulphureous humour of raging : and will neither Divinity , Plut. nor humanity confine you ? Plutarch setteth downe the difference betweene the sea , and those that be tempestuous sailers ever in the storme of vnsavory winde of words . The sea raging in a Tempest casteth mire & dirt , sed mare tum purgatur , but the sea is then purged of the filth , and froath , & scumme : But the heart of such , when it rageth , casteth their stomacke of bad and boiling virulent speeches : Ea dicentis animum conspurcant , the wordes that come from them , defile them , saith c c Math. 7.23 . Christ ; And they foame out their owne shame , saith d d Iude. 13. Iude. Helvidius ( saith S. e e Hier. cont. Helvidium . Ierome ) thought his conscience then best discharged , when by reviling , his stomacke was most disgorged . But doe you not so : for God knoweth , I wish your good and salvation in Christ Iesus ; and these kinde of actions will much impeach and impaire your spirituall good . Yet seeing you haue blowne out such a Tempest of disgrace , I will in the rugged sea of your last Paragraph cast Ancor for this worthy Doctor , and to vindicat him whom soundnes of iudgement in learning , sincere conscience in his actions , and singular mildnes in his deportment , doe immure and compasse from anie iust imputation : Know that his learned reading vpon the point now in hand , his lecture is extant , reade it , answere it , or acknowledge , that you haue vncharitably , and vnchristianly traduced him , who never injured you : he hath wrested no Scriptures , rejected no Fathers , falsified nothing in his lecture .

Mr LEECH .

The text by him treated vpon was ; goe sell all that thou hast , and giue to the poore , and thou shalt haue treasure in heaven ; and come , and follow me . A maine ground , & pregnant text ( as I take it ; & I take it aright , if all ancient Church mistake it not ) to build vp rather than to batter downe ; to confirme rather , then to confute Evangelicall Counsailes . The Fathers which he cited , and named to stand for Counsailes were divers : hee might haue vrged all , both of the Greeke , and Latine Church ; all of them being resolute for Counsailes ( and that vpon those words of our Saviour ; go sell all , &c. As also vpon that distinction of the Apostle ; Now concerning virgins I haue no precept from our Lord ; but I giue my advise ; or Counsaile ) which is a weighty consideration , if their iointe consent and vniforme authority might haue borne anie sway with this noble Inceptour .

ANSWER .

The text and interpretation therof by al Ancients , as is by him most amply proved , maketh against you . Some Friers he named , that mainetained the point , but no Fathers : professing then , neither to name , nor number those authorities , that Bellarmin vnsitly collected out of the Fathers . How plainly , & yet profoundly he hath delivered the opinion of al ancient , & moderne , Fathers , and Sonnes , both in his Text , and that place of S. Paul 1. Cor. 7. I desire every honest ingenuous reader to obserue ; and your selfe to examine his Lecture , and Appendix .

Mr LEECH .

But this novitiate Doctor ( if yet he deserue that title , who dealt thus rudely with the true Doctors of the Church ) as he perverted the sacred writ of God ( his revealed wil in his word ) so reiected the Fathers , blasting them all with this one hereticall breath , that they were all bewitched , deceived , and carried away as men with the errors of the time wherein they lived . Thus Calvin , Luther , the fowre good fellow Germans ( who composed their false , and fond Centuries in a stone of Magdeburge ) taught their novice to blaspheme . O times , ô ages , wherein we now liue ; when Calvin , Luther , fowre carowsing Almans ( nay rather Ale-men ) and one puny Doctour , dare thus openly ( in the eares of Christendome , and in the publike eie of so famous an Vniversity ) blaspheme God his holy spirit , promised by Christ to lodge in the bosome of these venerable , and sober aged Fathers , chiefe pillars of the holy Catholike Church .

ANSWER .

f f Ambros . in Psal. 118. S. Ambrose observed of an adversary of the truth , Quem veritate non potest , laceret convitijs . It is your practise ; whom you cannot taxe with vntruth , you torment with slanderous reproaches . It was a base retaliation of him in the g g Terent. in Andria . Comedy , Si mihi pergit quae vult , dicere : ea quae non vult , audiet . It were vile , if you should heare againe such wordes as you spake . h h Eph. 4.29 . S. Paule mentioneth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Epes . 4.29 . corrupt speech , which is as a stinking breath , outwardly breathed corruption , a signe as Phisitians hold of inward putrefaction . When you make your throate thus an open sepulchre , to belch out such vnsavorynesse , it is an argument that like a graue , you are full of dead mens bones : and I feare that your inward parts are full of wickednes . D. Benefield vsed no such vncivill speeches of bewitched Fathers : vnlesse you were bewitched , you would not so accuse him . Concerning your scornfull speeches against Calvin , Luther , and the Magdeburgenses , I say not as Zachary said to the Angell , The Lord rebuke thee , but from my hart I wish the Lord to forgiue it you . Of that rare and blessed instrument of God , Reverend Calvin , I may truly speake , as Mr i i Hooker in the pref. to Church Polity . Hooker doth in the preface to his Polity , For my part , I thinke he was incomparably the wisest man , that ever the French Church did enioy , since the houre it enioyed him . And for Luther , let k k Eras . lib. 11. Epist. ad Car. Eborac . Erasmus who was his familiar , giue testimony of him , that his life was approued with great consent of all men , and that the integrity of his manners was so great , that his verie enimies could find nothing which they could calumniate . And for his learning , let l l Hosian . trist. cat . cent. 16. p. 837. Andreas Masius speake for him , whom you haue reason to beleeue : who reporteth of him , that there was more divinity in one page of Luther , then sometimes in a whole booke of some Father . The Magdeburgenses , though they seeme to be censorious , and Aristarchicall , were very speciall servants of God : for liues , most honest ; for knowledge , most learned : the eares that heard them , blest them ; and the eies that saw them , gaue witnesse vnto them , and , as Iob speaketh of himselfe , so I of them , They brake the iawes of the vnrighteous man , and pluckt the pray out of his mouth . Neither they , nor Doctor Benefield did blaspheme Gods spirit , as you slaunder them . Neither was Gods spirit promised to lodge onely in the Fathers of the Church , but even iointly in all the members of the Church . And yet for the Fathers , wee doe reverence them , as much , or more then the Papists doe : as the KINGS most excellent Maiestie , m m In his Premon . to his booke in his Premonition , doth professe .

Mr LEECH .

This is right the Puritan cut : as D. Bancroft observeth against the Presbyterian faction , in some whole Chapters of his Survay . And yet after he had thus censoriously handled the Fathers , vpon my private conference with him , in stead of the Fathers , which I called for , he offred vnto me two English pamphlets ; one whereof was entituled the Apologie of the Church of England ; whereat I could not but smile , in regard of his simplicity , though inwardly grieved much at the times misery , when a statizing Pamphleter ( who would flie vpon the wing of his penne vnto the height of some ambitious designment ) shall bee compared , nay preferred before the ancient Orthodox divines , that painefully laboured in the vineyard of the Church against the brunt of all heresies .

ANSWER .

That you came to Doctor Benefield , to bee enformed about this doctrine , it is true : you came even then , when you knew the instant approach of the Act was at hand ; the very next Saturday before the Vespers which time being vnseasonable did abridge him of any large or ample discourse with you . Otherwise , I assure my selfe , that , as no suiter came to that good Emperour Titus , that returned discontented : so none shall euer come to this worthy Doctor to aske counsell or conference , that shall returne vnsatisfied . The two bookes that you were offered , either of them might haue enformed you , that you held an opinion contrary to the Church of England , to whose Doctrine you subscribed . The one , which you call the Apologie of the Church of England ( Oportet esse memorem ) was a booke entituled , The Catholike doctrine of the Church of England , an exposition of the Articles of religion professed here , published by authority : The other , Reverend Mr Perkins reformed Catholique ; such a booke , and such an Author , that your Bishop could wish hee had never beene Priest , it hath so entoiled him , & he n n In the beginning of his answere . confesseth that he neuer saw any booke of like quantity published , by a Protestant , to containe either more matter , or to be delivered in better method . For Mr Rogers , hee liueth , worthy of much commendation for that necessary paine : and his learned labour will liue long after him . M. Perkins he is asleep in the Lord ; his holynes of conversation , soundnes of learning , actions , labours , life , death , haue sealed him A blessed servant of God . I would others were as free from being flying wanderers , as he , or M. Perkins from being statizing Pamphleters . You smiled , you say , at the Doctors simplicity : but , vnlesse you repent , the world will laugh and hisse at your folly . Was it simplicity ? indeed , as simplicity is taken for integrity , veritas est simplex , the greatest attribute of truth is to be simple , and so he might well prefer the simple positiue truth , in one of those bookes , before all the iugling expunged , impostured Copies , which you vrge for the Fathers . The name of the Orthodoxall Fathers in matter of controversie , I hold to be nomen verendum & reverendum ; and the current of the Fathers in the true Copies , for the first 500 yeeres , or thereabout , after Christ , is like Iordan which passeth sweetly and quietly through Canaan : but for their Current in some points , after that time , it is ( I will not say , like to Iordan falling into mare mortuum ) but it is much hindered , corrupted , and abused .

I had here ended this point , but that your Marginal vrgeth a testimony from that most wise and learned observation of dangerous Positions , and proceedings , published and practised for the Presbyteriall discipline . First , you may please to vnderstande , that there was want of good manners in neglecting the reverence you owe to that rightly honourable AVTHOR whose eminent place in the State , My Lords Grace of Canterbury . painefull Government in the Church , carefull authority over our Vniversity , and other his honorable respects , do adorne him with the confluence of many Titles ; & yet this sacred Prelat , graue Counsellour , our noble Chauncellor , must passe so vnregarded by you . But what do you ground out of that note ? His Grace wrote against the ambitiously factious , and Paradoxically furious Presbytery . Doctor Benefield , none such : his Profession , an honourable Bishops Chaplaine ; his Positions , mainely against Presbytery , declare so much . Haec nota nihil notat , praeter notam malitiae .

CHAP. 7. Mr LEECH .

THis solemne lecture , reade in publicke schooles by an inceptor in divinity for so venerable a degree , enforced me now ( even as I would not openly betray the truth of this doctrine ) vnto a more plaine , ample , and personall defence , inciting mee also , nay inflaming me with some extraordinary desire , for the reiection , and depulsion of his infirme reasons .

ANSWER .

IT is observed , a a Plin. nat. hist. lib. 11. c. 37. that in the falling sicknesse , the eies though open , see nothing , when the minde is darkened & dim-sighted : so seemeth it with you , when in your declining and falling away , you could not see ; or , like the deafe adder , would not heare , charme the charmer never so wisely . You say , you were inflamed with an extraordinary desire , for the reiection of the infirme reasons of the lecture . I marvaile you should be in such a heat . It had beene wel , if with David you had cryed out ; My heart is hot , and the fire is kindled within me : that was a heat that tooke fire from the altar ; but yours was no such spirituall heat . b b Albert. in comp. Theol. Albertus observeth , that many sinnes are deciphered by many sicknesses ; luxury by a feaver , envy by a leaprosie , Anger by a phrensie , and pride by an inflammation : take head of prowde heat , such inflaming will breede flashing . I would be sorie from my hart , to heare that you should turne Melancholy Dominican , or lowsie Franciscan , or lazy Capuchine ; but of all others , a Iesuiticall incendiary : for he is the wilde fire of the world : in mind , ravenous as a wolfe ; in head , crafty as a Fox ; in heart , fierce as a tyger ; in tongue , poysenous as an aspe ; in eie , deadly as a Cockatrice ; in hand , bloudy as a Lyon . O avoide the heate of a Iesuite : he is hell fire , heaping powder , breathing fire , writing blood . c c Reip. geren . praecept . Plutarchs speech is true , that fire beginneth not commonly in publike and sacred places , but often breeds first in a private house , by some snuff of a candle among straw , and after sets on fire Churches and Temples : so the stinking snuffes of candles , that fall among quarrelling papers in the study of a male content , if they be not quenched , may fire Gods Church . Take care that you be not so inflamed .

Mr LEECH .

And though divers of my best friends ( whose intreaty in any other matter , might haue prevailed with me ) dissuaded me from this enterprise ( as being to full of perill ) fearing the violence of the time , and the manifold dangers , that by this resolution I stood likely to expose my selfe vnto , yet ten thousand such like motiues of terrour could not detaine me , nor deterre my resolution . For a higher hand then humane ( euen the hand of heauen ) so ouerruled me ( commanding , nay countermaunding all my affections that way ) that partly the pure zeale , and entire affection ( which I euer bare vnto the blessed Fathers ; being wholy indebted vnto them for that little which I haue ) and partly my devoted loue vnto many of that Vniversitie ; whome I could not patiently suffer to be thus perverted in so main a doctrine , tending to all Religious piety ; and lastly the perfit hatred , that from my innermost soule , I ever conceiued against Puritanisme ( the very bane of ancient Christianity ) these I say , and the like motiues ( to recollect them altogether ) could not suffer me , without the shipwrack of all conscience , to fit still and to be silent , whilst God his eternall truth , Christ his holy direction , and the perpetuall tradition of the Catholike mother-Church were so publikely impugned , and so notoriously prophaned .

ANSWER .

Importunity of friends could not withdraw you , manifold insuing perills could not touch you : yet the d d Booke of Canons agreed vpon with the Kings Maiesties licens in the Synod at London 1603 Canon 53. Canon , provided against the publike contradiction of Preachers in the pulpit , should haue staid you . You attribute your act to the hand of heauen , very rashly . Howsoever , e e Senec. quicquid agimus , quicquid patimur , venit ex alto , as the Poet well noteth : yet , that by the hand of heauen , you should be moued so much to magnify the arme of flesh , that , whereas God f f Iob. laieth folly on his Angells , you will lay such perfection of glory on his mortall creatures , it may seeme strange . It was not the direction of the hand of heauen . Your motiues commanding , and countermanding you , were , as you say , first your entire affection vnto the Fathers : 1. Mot. your mother the Church , should haue been dearer vnto you then all your Fathers , her peace more than their credit , her maintained religion , rather then out of them your conceited opinion . But you would vncouer nakednesse in the Fathers , where there is none : the Fathers disclaime your position , for illegitimate . I knowe you boast that you haue read all the Fathers , and I thinke you haue seene all the world : but the one in a mappe , the other in a modell . In this your tract when you bragge so much of reading the Fathers , it calleth to my memory the distinction of g g Goron . Goronides concerning readers : some are spunges , which draw vp all with out distinguishing ; others are houre-glasses , which receiue , and powre out , as fast as they fill ; others are bagges which retaine only the dregges of the spices , and let the purest escape ; 2 Mot. others , like Sieues , only retaine the best . I reckon you in the first number . Your second motiue was your devoted loue to many of that Vniversity , whom you could not suffer patiently to be thus perverted in so maine a point of doctrine , tending to all religious piety . Did ever any point that you preacht , gaine any such beleef , applause , acceptance , as that you should imagine that many would haue been perverted , but for the opening thereof by you ? Or was that , so main a point , tending to all religious piety , which served for no other vse , but the induction of Monkery : when as Monkery it selfe , is but the privation of vertue , the life of vice , the habitation of darknesse , stoue and stews of filthines , 3 Mot. lethargie of drowsinesse , dormitory of prophanesse , and profession of idlenesse ? Your third motiue , was the perfit hatred that from your innermost soul you conceiued against Puritanisme , which you call the very bane of ancient Christianity . For Puritanisme , if there be any sparke of conscience , or religious feare of God in you : confesse how idely you traduce those reverend Fathers , that opposed your doctrine . These were no Motiues : Temptations were your motiues , which you obeyed ; by the Tempter you were drawn to runne from God , from the truth , from your Country from your selfe .

Mr LEECH .

1. Reg. 26. Therefore as Abishai , out of his loue to his annointed king , said vnto David , Benefield , with all his compeeres . when he ment by one blow ( surely laid on ) to end all quarrels betwixt Saule and him , let me strike him but once , yea naile him to the earth with a speare , seeing God hath thus closed him into thy hands & I wil strike him no more ; even so ( to apply the wordes only ; for I iustifie not the intended fact of Abishai ) my loue vnto the king of heaven ( when I purposed by one other blow soundly given , to end this controversie ) forced me to cry within any hart ; let me strike him but once & I will strike him no more .

ANSWER .

Your abuse of Scripture is so common through out your booke , that I admire it not only here , 1. Sam. 26.8 . in your wresting of that place of Abishais speech , Let me strike him but once , and naile him to the ground . Impar congressus Achilli ; it was a very vnequall match : Abishai , vnworthie to strike a king ; and Abishag , the fathers ignorance , as the word importeth , vnworthy to deale with a Doctor . First I marvaile you woulde offer to strike , seeing S. Paule hath bounde all clergie men to the peace , 1. Tim 3.2 . 2. Tim. 4.10 . and to the good behaviour . But Demas is fallen away , and forgetteth S. Paule . But if you would strike , think you that this Paper-gun can strike downe such a worthy of Israell ? Caedars stir not at such blasts , strong martialists fall not at such blowes . Giue me leaue to catechise you in the intended fact of Abishay to kill Saule . Doe not you iustifie it ? Take heede least you bee put out of commons againe . Are you one of those Israelits , that spake Ashdod , and Hebrew ? Do not you iustifie that horid fact of that tragike fury , who hath lately murthered that most illustrious , and Victorious Prince , the French King ? which , howsoever , that blood shall ever cry for vengeance , being an act , h h Seneca in Thyest . quod nulla posteritas taceat , sed nulla probet , exceeding any particular Scythian , Scillian , Marian , Tartarian , Barbarian , Iewish , Turkish villany : yet it was plotted by Catholiques , Anticoton . conspired by Catholiques , acted , Ioh. Mariana . and to be acted by Catholiques , and maintained as a lawfull doctrinall position , by Catholiques . Heretofore it was a Catholique doctrine , held tyrannous in a king , to kill a Priest : but now it is thought a meritorious point , in a Priest , to kill a king : and you must iustifie it . If you iustifie not it , they will not iustifie you .

Mr LEECH .

And if this blowe haue not hit home to the finall deciding of this quarrel , depriving his heresie of al breathing , let him , or any , or all his complices ( and especially those six well selected doctours , who haue so farre engaged their credits by interessing themselues so deepely in the quarrell ) warde , and answere the blow which they haue publikely received , Doctor Benefield . for all of them put togither haue not yet diverted the stroke . Or if the cause , which the principall Actor vndertooke , will abide so much as the least touchstone of tryal , let him , vpon what grounds , and confidence soever he standeth ( as I dare boldly chardge & challeng him he standeth vpon none , but hereticall ) divulge his lecture vnto the censure of the world .

ANSWER .

Your challendge is received . But why were not those many challēages answered by you , which were offered by the ingenious and learned students of Christ-church , and by the ingemminated motions of the Reverend Deane , that you shoulde sit , to answere or oppose in the scholasticall forme of Disputations , about this point . The sixe Doctors need not to raise their forces to encounter you : One of them , whom it most concerneth , hath opposed more then you and Rome will ever answer . His lecture is divulged to the worlds censure , & so it was desired , by the Rightly Honorable , and most reverend Bishop Ravis , whose great care before his death , was , that your ignorant & scandalous Pamphlet ( they were his owne wordes ) might receiue a rigid answere . The learned and painefull lecture is able to satisfie any , who giue i i 1. Tiim . 4.1 . no heed vnto spirits of errour & doctrines of Divels : which speake not lies through hypocrisie , having their consciences seared with a hot yron . With that lecture the places of Scripture be truely expounded ; the question , as in the sight of God , truely discussed : & in the Appendix , the ancient Fathers most sufficiently answered .

Mr LEECH .

Meane while , for the honor of God , & confusion of Sathan , to preserue Christ his word ( the word of verity ) from the infection of Heresie ; for the iust defence of this doctrine & the due reproofe of hereticall innovation , I haue thought good here to insert a true coppy of the Sermon preached by me in Oxford to iustifie Evangelicall Counsailes vpon the occasion aboue mentioned . Anno Dom. 1608. 27. die Iunij .

ANSWERE .

k k Chem. in loc. Commun loc. de Cons. Evang. Luther , about to confute this very doctrine , vseth these words ; In perpetuam rei memoriam , maximè verò in Redemptoris gloriam , ista sunt memori mente servanda & exaggeranda , adversus impudentissimos rabulas , Papisticae abominationis defensores . I wil not bee so bitter : But to the glory of God , dischardge of my conscience , and satisfying of those great and honorable friends that did importune me to this businesse , I follow you line by line , to see whether your coppy bee right . You say you haue endevored to reproue hereticall innovation ; I say so much : dicit Scaurus , negat Varius , vtri creditis ? you must put your selfe vpon God and the Country .

Mr LEECH .

Reade it ( deare Christian brother ) severely ; iudge of it impartially ; and God graunt it may effect in thee what I wish hartily : and that is ( if thou feelest thy selfe called , and thy soule mooved effectually ) to practise the same . Amen .

ANSWER .

Wish faithfully , pray religiously ; & then no doubt , God will giue you vnderstanding in al things : which you must haue in your selfe , before you can wish it , or teach it to others . I lament you should so oppose your selfe to the doctrine of Christs holy Catholique Church , & in a mercenary respect , and discontented humour , burthen your soule with so fowle a sinne as this is truely iudged to be , even Apostasie . All such to the life S. Paule doth decipher , and giveth order against such . 1. Tim. 6.3 , 4.5 If any man teach otherwise , and consenteth not to the wholesome doctrine , which is according to Godlinesse : he is puft vp , and knoweth nothing , he doateth , or languisheth about questions , and strife of words , whereof commeth envy , strife , raylings , evill surmises , vaine disputations of men of corrupt mindes , & destitute of the truth , which thinke that gaine is Godlinesse . Fly such , and feare such . So I wish you , so I counsell you , so I pray for you , and seale my counsell wishes and prayers with Amen .

Mr LEECH . THE SERMON PREACHED IN defence of EVANGELICALL COVNSAILES , and the Fathers .

ANSWER .

It was , and ever will be true ; Causa patrocinio , non bona , peior erit . In that it is Bellarmines doctrine , all your authorities gathered from him : you are his advocat , hee your author . But I know not whose the Sermon is : he made it , but preached it not ; you preached it , but made it not .

Mr LEECH .

AND I saw the dead , both great , and small stande before God , Apoc. 20.12 . & the bookes were opened , and another booke was opened which is the booke of life , and the dead were iudged of those things , which were written in the bookes according to their works . This verse naturally floweth , into three streames , of Christian Doctrine : The first is a generall citation of all ; And I saw the dead , both great , and smal stand before God . The second is a particuler examination of all , vpon a two-fold evidence brought in : liber conscientiae , librum praescientiae : the booke of conscience , and the booke of God his eternall prescience : the bookes were opened , and another booke was opened , which is the booke of life ; A finall retribution , involved in the act , and particuler manner of the iudgement ; and the dead were iudged of those things , which were written in the books according to their workes .

ANSWER .

AS the Surgion , seeking to heale some vlcerated partes of a corrupted body , doth not apply his Kataplasmes vnto every member , but vnto those that are worse affected : so must I deale with your sermon , seeke to cure only those partes , that are most tainted . In this first Passage , if by the rules of Criticisme I should examine it , I shoulde finde it guilty of diverse errors , but chiefly of your mistake in calling the first part of your text a Citation , which is an appearance , or a vision of the appearance , the effect of the citation : I saw the dead both great and smal : your best helpe here wil be to let it be dispensed with , per metonimiam satis impropriam .

Mr LEECH .

The generall citation , more particularly wrappeth in it the persons appearing ; the dead : the extent of this appearance ; great , and small : subiection to this throane ; stand together with the iudge , before whom this grande appearance is made ; GOD : and I saw the dead both great and small stand before God . Of the persons appearing , summoned by Christ his imperiall power commanding , and produced by Angells voluntarie ministring , & all creatures necessary obeying , ( sea , death , and hell surrending their dead ) I haue already spoken ; as also of the extent of this appearance ; subiection to this throane , and of the Iudge before whom this appearance is made . In the extent of this appearance I noted a fourefould acception of great and small . First , great and small for worldly authority , and temporall condition . Secondly , great and small , in respect of heauenly supereminencie of grace , and spirituall infusion . Thirdly , great & small , in consideration of diversitie of rewards , and retribution . Fourthly , great and small , in regard of disparitie , yea contrariety also of woorkes , and operation .

ANSWER .

Supereminence of grace causeth a disparity of working : and therefore two of your interpretations bee coincident , and make but one . But I vrge a farther , & more materiall point : you grounde the argument of your sermon vpon a symbolicall interpretation , Aquin. and therefore , as the schooles haue noted it , can proue nothing . That it is a symbolical interpretation I proue , because it is not the true literall sense : that it is not the true literal I proue , because the literall sense is but one , as Aquinas teacheth , sensus literalis est , Aq. prim . primae . q. 1. art. 10. quem autor intendit , that which the author intendeth , and therefore your text cannot literally bee interpreted so many waies : and so consequently your acception of it in the last sense ( great and small , in regard of disparity , yea contrariety also of workes & operation ) can be the ground of no argument , because it is not the proper sense of the letter of your Text. The rule of the schoolemen is , Multiplicitas sensuum in vna Scriptura , Aq. 1a . 1ae . q. 1 art. 10. Aug , 48. cp. ad Vincentium parit confusionem & deceptionem , & tollit arguendi firmitatem , & secundum hoc aliquae fallaciae assignantur : And S. Austin in his 48 Epistle ad Vincentium , doth worthily tax the Donatists for grounding arguments vpon mysticall senses of Scriptures , De verbo Dei lib. 3. cap. 3. which Bellarmin acknowledgeth and expresly deliuereth , ex solo literali sensu peti debere argumenta efficacia , & concludeth that oftentimes it cannot be proued that mysticall senses be the meaning of the holy Ghost . Aust. Carthus . Lyra. Hugo . Gloss. So that my exceptions against this part , be cheefly these two : first , that the ancient interpreters , as before is proued , doe vnderstand the Text otherwise then you interpret it ; secondly , that the symbolicall acception of great and small , if it were truly expounded , cannot be the ground of any effectuall argument , to found any point of doctrine and beleefe , but rather a vse , allusion , or application .

Mr LEECH .

And from this last signification , arose that foure-folde distinction of S. Gregorie : quidam non judicantur , & pereunt ; quidam judicantur , & pereunt ; quidam iudicantur , & regnant ; quidam non judicantur , & regnant . That is ( as another ancient writer , commenting vpon my text , fitly rendereth it ) some are not iudged but condemned already ; perishing without further iudgement ; some are to be iudged , and condemned ; perishing by iudgement ; some are to be iudged , & saved ; saved by iudgement ; some are iudged & saved already ; saved without iudgement .

ANSWER .

Distinctions in divinity , are like fomentations in Physicke : Cor. Celsus . the one to be applyed in dissolving tumors ; the other , in resolving doubts . In all diseases to let bloode , saith Celsus , it is a strange fashion : and in every occasion to vse a distinction , it is meanes to dul the text , & darken the cause ; but then especially , when besides the sound constitution of the distinction , you inferre an vnsound addition and conclusion , following in the sequell of the sermon .

Mr LEECH .

The first rancke are such , whose damnation sleepeth not , Ioh. 3.18 . but is already certaine : Qui non credit in filio Dei IAM judicatus est ; hee that beleeveth not in the son of God is already condemned , being thereto ordained , & predestinated ; ad poenam , non ad culpam ; ad supplicium , non ad peccatum , ad mortem animae , non impietatis primam , sed ad mortem animae , damnationis secundam : as that mellifluous Father Fulgentius speaketh : De praedestinatione ad Monimum . that is to penalty , not to iniquity ; to the wages of sin , not to the guilt of sin ; not to the first death of the soule , that is transgression , but to the second death of the soule , to wit certaine damnation . For their sinnes ( being lowde crying sinnes ) cry with Sodome in the eares of heaven : are open before hand , and go before them vnto iudgement .

ANSWER .

S. Augustin teacheth ; Opera non praecedunt Iustificandum , sed sequuntur Iustificatum . And , as that is true in salvation , so this is true in damnation ; peccata sequuntur reprobationem , praecedunt damnationem . Aug. Polan . partit . lib. 2. p. 356. Sinnes do follow reprobation , in him that is to be damned ; but sinnes do not predestinate him to this reprobation : the rule of Schooles being this , voluntas Dei reprobat , peccatum damnat ; the hidden inscrutable iudgement of God doth determine mans reprobation , but his sins do cause the execution of damnation . And so the words of Fulgentius ( which you haue by fragments taken out of the place cited ) are to be vnderstoode . Though God hath ordained some ad poenam , non ad culpam : yet hee hath so appointed them , ad poenam propter culpam . Exod. 33.19 . For it standeth not with Gods iustice to condemne anie one without offending : though he will shew mercy , Rom. 9.15 . vpon whom he will shew mercy . We are al in his hands , as the clay in the Potters : If he ordaine one to honor , Rom. 9.20 . another to dishonor , who can say , Why haste thou made me thus ? I intende not a litigious discourse about words that may be well construed , but I attend your progresse .

Mr LEECH .

The seconde sorte are such , whose damnation is yet vncertaine ; for admit , that they be now in the state of damnation , yet let them turne from their sins , God will turne from his wrath : he offereth them heaven , and threatneth them hell : he setteth life , and death , good & evill , before them : let them reach out their hand , and choose whether they will .

ANSWER .

Your second braunch of the distinction concludeth these to be iudged and perish ; and according to Gregory , iudicantur & pereunt : how then is their damnation vncertaine ? If this be not a Soloecisme , what is ? They are iudged , there is certitudo reprobationis ; they perish , there is certitudo condemnationis . Their condemnation sealed , and delivered , & an vnmoueable stone of heavy vengeance , lying vpon the mouth of hell , that they shall never come forth : Iob. 14.14 . & yet , the damnation of these to be vncertain . It is Iobs question , Can a man that is dead , liue againe ? I aske in another sense the same question , Can he that is denounced reprobate , iudged , & condemned to eternall torture , can his damnation bee vncertaine ? You will answere , it is vncertaine while hee is in this life , because he may turne from his sinne , and so God turne him from his wrath , &c. But though this bee true in some , that are predestinated to life before the beginning of the world : yet it is never so with those , that are ordained to death ; their damnation is certaine . For , Tho. in quaestione de veritate quaest. 16. art. 1. as Aquinas teacheth that necessariae propositiones & Deus , be both immutable and vnmoueable : so the iudgement of God , it is like the law of the Meades & Persians , it altereth not . And , if Gods iudgment should be any way vncertaine : it were to make God subiect to inconstancie , which , as * * Tho. 22ae . q. 55. art. 2. Thomas teacheth , is speciale peccatum imprudentiae . No marvaile you seeme ignorant of what is true in iudgement , and good in will : if you pursue your corrupt opinion with such abortion of Contradiction . This is certainety or vncertainety . You repriue those in this section , whom you finde to be iudged , & damned , in Gregories distinction ; Iudicantur , & pereunt .

Mr LEECH .

He that would not the death of a sinner , ( for our mercifull God , would haue all to bee saued ) offereth meanes of salvation , vnto these sinners ; knocking outwardly , inwardly , by the operation of his word , by the inspiration of his spirit , at the steepie doore , of their drousie consciences , to awaken them ( if it be possible ) from the dead sleepe , and lethargie of sinne : opening their eies sometimes , and inlardging their harts , that , if they will , they may come to repentance , and amendement of life , out of the snare of the devill , who are taken of him at his will .

ANSWER .

The Pope , your Lord God , * * Dist. 61. Catinensis . cannot binde a man to do things impossible , as in the Canons is taught : and yet you will enforce the Everliuing God to things impossible , as if he offered meanes of salvation to those whom your second branch holdeth to be iudged and perish . The extent of Godes mercie is such , that noe dimension in art , no proportion in nature can describe : but , ab inferis non est redemptio . There is a time , when ( as S. Iohn saith ) there shall bee no more time : Rom. 10.6 . and the large extent of mercy reacheth not so farre . Though mercy , the sweetest companion of man vpon the face of the earth , Psal. did fetch Dauids soule from the snares of death , from the Chambers of death , yea metaphorically from the neather most hell : yet they that are ordained to damnation , shall never bee redeemed thence , but for ever receiue the execution of condemnation ; Ab inferno non est redemptio .

Mr LEECH .

Which meanes of their conversion , proceeding from his meere compassion ( which should lead them to compunction ) if they refuse , and after their hardnes of hard that cannot not repent , Rom. 2.6 . treasure vppe wrath against the day of wrath , then are they taken of Sathan at his will . Hence springeth the second branch ; some are iudged , and condemned . These happily , though they haue not sinned with so high a hand against heaven , as the former haue done ; yet certainly haue they so grieved the spirit , which should haue sealed them vp vnto the day of redemption , and so highly haue they offended the Maiesty of heaven , that their sins follow them vnto iudgement ; nay dog them , as a sergeant at heeles , to arrest them .

ANSWERE .

In the former paragraph almost in the last line , you say they come to repentance : and yet here you vrge that Scripture against them , that after the hardnesse of their hart they cannot repent . You are quickly turned Thomist , to produce your secunda secundae . Review your words : in the last Paragraph but one , you say the second sort of these whose damnation is vncertaine , and now in this that second hath got this second ; here springeth the second branch , some are iudged & condemned . This is like the fellow in the Comoedy , Haec nunc quasi cum , Terent. Heau Act. 2. scen. 2. that spake hee knewe not what : and my answere to you is the same as his was , Quas , malùm , ambages mihi narrare occipis ? In your written coppy delivered at the command of authority , there be many cloudy , ambagious , obscure lines , so invelloped in the mysts of error , as if the ambiguous Oracles had spoke againe : in this printed copy , so many strange , disiointed , vnsinnned sentences , as if you would professe to read a lecture of non sense : one paragraph doth not know the other ; or , if they bee acquainted , they contradict each other . * * Pag. 31. § And from . pag. 32. § The second sort . pag. 32. § Hee that would . pag. cad. . § Which meanes . Some are damned , and perish , say you ; and yet of these within * * Pag. 31. § And from . pag. 32. § The second sort . pag. 32. § Hee that would . pag. cad. . § Which meanes . few lines you affirme , they may be saued : some may come to repentance and amendment of life ; and yet of the same penetentiaries you deliuer , that after the hardnes of their hart they cannot repent , & so you make them impenitentiaries . Of the second branch you say there are some , whose damnation is vncertaine : and yet here you inferre , Hence springeth the second branch , some are iudged , and condemned . Then their condemnation and iudgement is certaine .

Mr LEECH .

The third sort are such , whose salvation is not yet certaine , certitudine rei , though it be spei ; not sui , though Dei : with certaintie of reall possession , though it be of spirituall expectation ; with any certainty arising from themselues , but with a certainty proceeding from God . Gods promises are conditionall , and his election infalliblie implieth in it , nay pointeth vnto the very meanes of our salvations ; his eternall prescience so directing the decree of his Counsell .

ANSWER .

The workes of God , as the Schooles teach , are either interna seu immanentia , Aq. or externa seu transeuntia : the former are immanent in ipsa Dei essentia , the other transeunt in all his creatures . Of al other works of the later kinde , predestination is a most speciall one , and in it the certainty is of much moment , & in the certainty the manner of our certainety of salvation is cheefelie to be considered . Our adversaries & we in this point , differ most about the manner of this certainty they hold a certainety by revelation , by the mission of an angell , by some extraordinary miraculous manner : wee goe further , that we are certaine of salvation , not certitudine intellectus , for that is but the natural assent , grounded vpon inbred principles ; neither certitudine scientiae , for that is certainety of conclusions , begot from those principles ; nor only certitudine experientiae , for that is drawne from sense ; nor only , as you affirme , certitudine spei , for that may be wavering : but we are sure , certitudine fidei , by the certainety of faith , & that not a dead , temporall , historical , miraculous faith , but by a true , liuely , quickning , iustifying faith . Lastly your distinction seemeth very strange , which saith , a man cannot be certaine of his salvation , Certitudine rei : & yet he may Certitudine Dei . I had thought that Certitudo rei , and Certitudo Dei , had beene the same . Because God iudgeth not as wee misconceiue , but as the thing is .

Mr LEECH .

These though they stand , 1. Cor. 10.12 . yet must they take heed least they fall . For these are but yet in via , not in patria ; vpon the seas of this world , floating , not in the haven of heaven , raigning . Begin they in the spirit ? Yet they must not end in the flesh , or be made perfit by the flesh . For they are yet in certamine , not in triumpho , warfaring on earth , encompassed with theeues and pirats , the world , flesh , and devill on all sides assaulting them ; not triumphing in heaven , environed and garded , with legions of Angels , & armies of the spirits of iust and perfit men .

ANSWER .

The words of S. Paule do not serue to proue anie vncertainty in the faith of the Saints , 1. Cor. 10.12 . any hesitation or doubting concerning their salvation : but ( those & the like words , Be not high minded , but feare ) are inculcated rather , ad supprimendam praesumptionem , non ad imprimendam dubitationem . A filiall feare is the character of the childe of God : a feare of offending , nor of finall falling ; for he knoweth that to be true , Quos amor verus tenuit , tenebit . Howsoever there may be this feare in faith , as that a Christian bee in his faith , as Christ in his fight ; in agony , passion , sweat , and blood : yet he resisteth vnto blood , yea vnto hell ; for the gates of hel cannot prevaile against him .

Mr LEECH .

These must remember , & remembring tremble at that fearefull distriction , & terrible commination ( so often reiterated & direfully threatned by the prophet . ) If the righteous turne away from his righteousnes , & commits iniquity , and doe according to all the abominations , that the wicked man doth , shall hee liue , saith the Lord God of hoasts ? All his righteousnes that hee hath done , shal not be mentioned , but in his transgression , that he hath committed , and in his sinne , that he hath sinned , in them shall hee die . And the same reason is excellently rendred by the Apostle : Hebr. 6.4.5.6 . For it is impossible , that they which were once enlightened , and haue tasted of the heavenly gift , and were made partakers of the holy Ghost , and haue tasted of the good word of God , & of the powers of the worlde to come , if they fall away , should be renued by repentance , seeing they crucifie againe to themselues the sonne of God and make a mocke of him .

ANSWERE .

The infernal furies , distrust , feare , & horror do keep the soules of the wicked continually in alarum : but these bee strangers , yea enemies to the Godly ; they know how to temper their feare with ioy , to cast sweet wood into the bitter waters , to cast anker in the Tempestuous stormes of distrust , knowing that they cannot fall finally and totally from God . And howsoever the frequent mentions of these & the like Scriptures are very necessary , yet neither of these do proue that the true and faithfull Saints doe fall : for the place in Ezekiell is ( as Danaeus answereth Bellarmine ) to bee interpreted only of those that are iust in their owne eies , not of those truely iust before God . They doe not hereby proue that ever the truely righteous haue fallen finally , but in such sort that they may rise againe : and so you grant in your former distinction that they are certaine certitudine Dei , and is not that sufficient assurance for the conscience to build vpon ? The place out of the Hebrews is very obscure , and one of those places that S. Peter spake of , 2. Petri , 3.16 . that in S. Pauls Epistles there were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , places harde to bee vnderstood , which vnstable and vnlearned men pervert , as they do other Scriptures , to their owne damnation . Novatus , who lived about the yeere 253. abused this place to proue that it was impossible for those that had once fallen , after Baptisme , to be renu'd by repentance . Your Doctrine seemeth to be neighbour to his error . Chrysost. Epiphanius , Athanasius , Ambrose , & Austin , do interpret it against Rebaptization : that such as fall , should not be renued againe with another Baptisme . But others interpret S. Paule by himselfe , Heb. 10.26 . in the 10. Chap. ver. 26. that he vnderstandeth those only , Paraeus in Heb. not that fall in part , as David into adultery ; nor wholly , of infirmity , as Peter in his Abnegation : but wholly , finally , and malitiously , as Iulian , and Porphiry did , because they spite the spirit of God , and count the blood of the Testament an vnholie thing . Others may fall , and rise againe : as , I trust , you wil. And for the obiections against our certainety of salvation , I briefly answere them thus : If you obiect Saul to haue fallen finally , we acknowledge it , but we deny him to haue beene endowed with the spirite of grace : he had only spiritum consilij , & dominationis , not gratiae , & regenerationis . If you obiect Iudas fall , you cannot proue that ever he had the true iustifying faith : hee had gratiam gratis datam , not gratiam facientem gratum . If you vrge the reiection of the Iewes , the Oliue branches , we answer that these branches were grafted in , only quoad externam & visibilem Ecclesia faciem , not quoad internam & invisibilem gratiam , according to that of Christ , Every plant which my fathers right hand hath not planted , shall be rooted out . If lastly , you vrdge Moyses , & Paul , ( for I know you wil disturbe not only Prophets & Apostles , but even Saints & Angels : nay and Lucifer from hell , concerning whom this answer is sufficient , Stella cadens , non est stella , cometa fuit ) For Moyses & Paule , when they did wish that their names might be rased out of the booke of life , they did it , rather out of an ardent forcible zeale , Z●nch . Danaeus . them out of a possible act : non propriè & verè , sed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; if it coulde haue beene , which was not possible to be done : herein expressing their care , and loue , and zeale of the salvation of their brethren . But absolutely , it is the most certaine 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that can be , that any true servant of God should finally fall from grace : the promise of the Father is , I wil put my feare into their hearts , Luk. 22.32 . & they shall not depart from me ; and the praier of the Son is , for Peter , and in him for all faithfull , I haue praied that thy faith faile not . Faith may sometimes be seene Orient , in her full heate and lustre ; sometimes in the occident . Sometimes it is in the flowre , sometimes privat in the roote ; sometimes in the flame , sometimes in the sparke : but as that stone in Pliny once made hot , never looseth its heate ; so faith is never deade , dryed , or extinguished . If faith take fire from Gods altar , it is like the fire in the Temple on the altar , never goeth out . Men , Angels , Divels cannot extinguish it . It is as mount Syon , that shall never be removed . Flac. Illir . contra relig. pp. Catharinus thought so , and mainetained it against Dominicus Soto in the Councell of Trent , of which Councell they that were the Presidents , did protest they did not think the question to be sufficiently discussed , and therefore the decision thereof was deferred two severall times . And Antonius Marinarius doth exquisitly speake herein , If heaven fall , if the earth vanish , Dominic . Quad. 4. if the whole worlde ran headlong , I will looke to the goodnes of God , and , as he addeth , if an Angell from heaven shall labour to perswade me against the certainety of my salvation , I will say Anathema to him . So against such wee will shut vp the bowels of charity , and as far as the power of the keyes is given vnto vs , the gates of everlasting life .

Mr LEECH .

The last sort are such , whose salvation is already certaine ; and these differ from the other , quoad gradum ; gradum in via , perfectionis ; gradum in patria , retributionis . 1. Cor. 15.41 . For if stella à stella differt gloria ( the Apostle applyeth it to the bodily resurrection ) that is , if there be degrees of exaltation in the kingdome of glory ; of necessity , by force of inevitable consequence , it must follow , that there be degrees of Christian perfection in the kingdome of grace , the one being a retribution of the other ; heauens remuneration awarded , according to Christian perfection practised .

ANSWER .

This is your part of the division that divided you from your part among vs , vpon this all your paper building consisteth , vpon this Champion ground you marshall your munition , & here be the sluces of your invasion : this is the squadron you encounter vs with . But in this Paragraph , three things are to bee reproued . The first , your misinterpreting of the place of the Apostle S. Paul . There be Interpreters that proue that that speech , and the collation thereof , is onely inter corpus depositum & corpus restitutum : it is not a comparison betweene the elect in glory , but between a glorified and a corruptible body , Pet. Martyr class 3. c. 17. § 8. Paraeus Com. in 1. Cor. 15. to manifest resurrection . Secondly , your disiointed consequence is to bee reproued , stella à stella differt gloria , ergo there bee divers degrees of exaltation in the kingdome of glory , according to Christian perfection practised in this life . Aristotle , 2. Post . c. 15. 4. Top. c. 3. 6. Top. c. 2. 7. Top. c. 2. in many places of the Organon , giueth caveats against arguing from Metaphors , & figuratiue speeches ; and therefore your foundation is faulty in Logick , but much more in the law . Thirdly , though we deny not but that there be degrees of holy life in the kingdome of grace : yet the reason is not good , that therefore there be degrees of perfection in this life , because degrees of exaltation in the life to come ; in as much as these degrees of exaltation depend not on that proportion you imagine , which is betweene the worke and reward , but on the grace and fauor of God , who bestoweth liberally . I am not ignorant , that Ierom is fierce against Iovinian for maintaining an equality of glory , S. Austin ioineth with Ierome , & Mr Calvin with both , and Peter Martyr acknowledgeth , Aug. Ench. c. 3. epist. 146. that all the Fathers beleeue it . Yet this was never vrged or held , that it deserved the name of an inevitable consequence : but rather , of a probable opinion .

Mr LEECH .

These ioin with their faith , vertue , 2. Pet. 1.5.6.7.10 . with vertue knowledge , with knowledge temperance ; with temperance patience , with patience godlines ; with godlines , brotherly kindnes ; with brotherly kindnes , loue ; the very bond of perfection , nay plíroma tou nomou ; the fulfilling of the law ; and doing these things they can never fall . These giue all diligence to make their calling , and election sure by faith , by workes , by precepts , by Counsells . These are terrestres Angeli , coelestes homines , earthly Angells , heauenly men : their names are written in heauen , and themselues registred , and inrolled , in the booke of life , and of the Lambe . These ( I remember well ) I stiled entia transcendentia , men soaring with the wings of faith and workes , aboue the ordinary pitch of men : etiam praecepta legis perfectiori virtute transcendentes ; transcending , surmounting the precepts of the law , by Evangelicall Counsells of greater perfection : so speaketh S. Gregory in the place about cited .

ANSWER .

So speaketh not S. Gregory : you insert the words , Evangelicall Counsells , in place aboue cited . It is the most absolute distinction of generall and speciall precepts that can be vrged , Praecepta generaliter specialis iussio perfectiorib' imperatur . praecepta ●●●cialia . but no word of counsells mentioned . Foure especiall notes be there , for to guid any man ( that runneth not astray through the wildernesse of his will ) to the true knowledge of the difference of that division . Your very paper is a writ against you , for you cannot out of Gregory cite the worde Counsaile . As for the fulfilling of the law , it can be in this life but only ex parte , non ex toto , as is taught in the third of the Sentences , 3. Sent. dis. 17. the 17 distinction , and as Calvin and Bucan worthily teach , the best of Gods servants haue peccatum domitum , Greg. 4. mor. cap. 24. Manuscripts in the publike Library of Oxford wherein are found many 1000 differences in the works of Gregory and many a hundred contradictions to the now extant Roman Coppie , as will shortly appeare . non dominum , sinne doth remaine in them , though it doth not raigne in them . S. Gregory doth elegantly proue this , Chananaeus populus non occisus , sed factus tributarius : meaning hereby , that the Saints here , as long as they liue in the world , haue the flesh to vex them , and the Angell of Sathan to buffet them . And for that fragment out of Gregory , perfectiori virtute transcendentes , or perfectionum virtute as some copies , or perfectionis virtute : I say none can so transcend as you interpret , some men may transcend other men , but yet not transcend the law , or they may vnproperly bee said to transcend the precepts , that is , the ordinary and customary obseruing of the precepts : they may transcend in seeking to keep them in a more holy maner then others , that be not so well enabled by gifts , but yet they doe not surmount the precepts of the law , nor pitch beyond the Commandements . If you pitch beyond that pitch , he that toucheth your pitch , will be defiled with it . The Poets observation may warne you , Deus immortalis haberi Dum cupit Empedocles ardentem firgidus Etnam Insiluit . Hor. Art. Poet .

Mr LEECH .

For explanation of which sentence of that good Father and great pillar of the Latine Church wee are to note , that precepts and Counsells , may bee considered comparatiuely two manner of waies ; viz. either generally , camparing all the precepts of the law iointly with the Counsells of the Gospell severally , or particulary , by comparing severall Counsells of the Gospell , not with every , or with all the precepts of the law iointly in one aggregate bodie , but seuerally with the precepts conversant circa eandem materiam .

ANSWER .

You went vpon trust , but not on credit , for this distinction : Lib. 2. de Monach . cap. 6. acknowledge the Principall and pay Bellarmin the intrest for great part thereof . The first member of your distinction , is very ridiculous , to compare al the precepts of the law , with one Counsell of the Gospel . The second member is verbatim taken out of Bellarmin , to which Iunius answere is prompt : first , Annot. in Bellar. he denieth Counsells to be any thing besides personal precepts , and therefore they cannot be preferred before Precepts in general : secondly , he answereth , that Bellarmin out of Aquinas doth grant that Counsells availe but instrumentally to perfection , Aq. 22ae . q. 184. ar. 3. but precepts essentially . This is therefore to prefer the colour before the cloath , or the penne before the writer , or , more properly , a river before the Ocean .

Mr LEECH .

In the first consideration , I stand not to iustifie those words of S. Gregory , Psalm. 119. transcendunt aliqui praecepta legis perfectiori virtute . For mandatum tuum nimis latum Domine : thy commandement , ô Lord , is exceeding broad : yea so broad , that the law alone , lex immaculata , that vndefiled law of God , containeth in it , primarily , originally , essentially , all kinde of Christian perfection ; and it was never that orthodoxe Fathers meaning so to compare them . But in the later consideration , most true are those words of S. Gregory ; transcendunt aliqui praecepta legis perfectiori virtute .

ANSWER .

As the Apostle spake of the loue of God , O the height , and bredth , and the depth , and length of the loue of God : Ps. 9.119 . so say I of the Law of God , it passeth al dimensions , all proportions we can conceiue ; mandatum tuum nimis latum , Tertul. Domine . And as Tertullian spake of all Scripture , so I of the law , Cuius plenitudinem adoro , whose fulnes I adore and reverence : because this law , as you vpon feare of Anathema are constrained to confesse , containeth all perfection , yea al kinde of perfection . And seeing it doth containe AL KINDE OF PERFECTION , what kinde of perfection is left for Counsels ? But you may make something to be transcendent to ALL , seeing you make man , who ( David saith ) is nothing , to transcend the law . Esops collection was this , Esop . vit. when his fellows were to be sold with him in the market & the Marchants asked of every one of them what they could do , they answer , all thinges : but when the buyers questioned Esop what he coulde , nothing saith hee , giving the reason , he could do nothing because his fellowes had professed severally to do all things , therefore nothing was left for him to do . So , aske your counsels what they shal do , they wil answer ; nothing , for you acknowledg that the law doth performe & containe all . Besides , your glosse is a great stranger , and your comparison most odious when by mandatum tuum nimis latum you say , id est , all precepts of the law , iointly , are more than one counsell of Gospell . None of the Fathers father this .

Mr LEECH .

To illustrate this comparison by example . First compare that Evangelicall Counsaile , vade , vende omnia , & da pauperibus , & sequere me , with that precept , non furaberis . And secondly , compare that Evangelical Counsaile of virginity , qui potest capere capiat , Mat. 19.12 . ( which Luther himselfe in the 30. article of his assertion , helde to bee the only Evangelicall Counsaile ) with that precept , non moechaberis : then you shal see evidently , that an higher degree of perfection is in the action conformable to those two counsailes , then in the actions inioined in the other two Precepts . For in actions there must needes be degrees of goodnes ; witnes some actions good in a meane degree of goodnesse ; as not to hate his owne flesh , to requite good for good , not to steale , not to commit adultery , &c. Wherein I may demande with our Saviour , what singular thing is done ? doe not Publicans do the same ? Did not blind-folded Gentilisme do these things ? Other actions there are , which are good in a higher degree of goodnes : such are the actions , perfourmed in the Counsailes of voluntary Poverty , virginity , and the like .

ANSWER .

That which should lighten and illustrat your meaning , doth clod and clowd it . Such illustrations as these are broods of the night of ignorance ; begot in darknes , conceived in blindnes , and brought forth in doubtfulnes . Luther Tom. 2. Assert . art. 30. Luther is here ill cited by you : for in the place quoted , he alloweth Iohn Hus to haue offended in numbring 12. Evangelicall Counsailes , quum non sit nisi vnicum virginitatis siue caelibatus , when as , saith Luther , there is but one only , Luther 2. To. de votis Mon. ● . de virgin . and that of virginity . But Luther afterwards teacheth otherwise , & denieth virginity to be a counsaile , in his 2. Tom. de votis Monasticis , c. de virginitate . Degrees of goodnes we deny not : but will you then in these actions , make an opposition betweene these degrees , where there only is a supposition , and call the imperfecter degree , a precept ; and the perfecter , a counsell , when a Counsell is but a degree of the same praecept ? It is as if Iacob should dreame a lower round of his ladder to be a ladder , and a higher round to bee aboue a ladder . To hold , that calor ad octo is more then heat , because calor ad quatuor is heate , would argue much weaknesse and ignorance in Philosophy : to hold that to loue the Lord with all the hart , with all the minde , and with all the soule , is more then to loue , or more then the law requireth , is false in Divinity .

Mr LEECH .

All perfection of man here , is it is in the way of perfection to the service of God , is not equall , witnes the Apostles forsaking all , & following Christ : did al do so that beleeved in Christ ? witnes the first fervor , & zeale , of the Primitiue Church ( newly founded , in the blood of Christ , & watered in the blood of his Apostles ) selling all their possessions , without the least reservation of any part , and laying downe the whole price thereof at the Apostles feete ; witnes S. Austin in his 18. Sermon de verbis Apostoli : where that good Father speaketh thus in the person of certaine virgins ( in his time ) religiously devoted , and consecrated vnto the entire service of their God , Quod iubes , ne adulterae simus , hoc praecipis : amando te plus facimus quàm jubes . Whereas thou commandest vs not to commit adultery , this thou givest vs in charge by way of precept : but in loving thee , we do more then thou commandest . Witnesse learned , & iudicious Hooker in the second booke of his Church Politie , in the thirde page before the ende of the same booke : witnesse also the Apologie in defence of him , written by Doctor Covell ; in the 14. Chapt. of Satisfaction .

ANSWERE .

Tertullian observeth , that Orthodoxall teachers vse first to teach , Lib. contra Valent. c. 1. and then to perswade : but heretikes vse first to perswade , and then to teach . I can finde abundance of wants both in your manner & method & matter of this sermon , This sermon doth nether teach nor perswade . teaching by false proofe , & perswading by fained power , to strengthen that which no man besiegeth , or gain saieth , that there be degrees of perfection . In this part , your proofes so sinisterly collected , from the practise of the Apostles , Authority of S. Austin , from the opinion of Mr Hooker , & Doctor Covell , need rather an interpretiue answer , then a defensiue encounter . 1. For the Apostles , that they did forsake all , the necessity of the times , and their vocation required it : Legend . yet Christ biddeth them keepe their Scrippe & Coate . Frier Iuniper thought that was too much , & ran about , without his breeches : and Fryar Ruffin , as Sedulius witnesseth , Apol. l. 2. c. 5. n. 7. did preach naked . Secondly , for the Virgins in S. Austin , whose speech is amando te plus facimus quàm iubes , Serm. 18. de verbis Apost. by loving thee we doe more then thou commandest , that is more than thou commandest , Perkin . prob . Tit. super . hoc mandato de non moechando , as learned Perkins answereth , or it is to be vnderstood in genere to others , that God did not command all so to loue him as they did : that is , in that kinde , he commandeth al to avoide adultery , but he commaundeth not all to professe Virginity ; and yet those that he hath seperated for that kinde of life , are bound , because commanded so to liue , and cannot say plus facimus quàm iubes . For your third allegation out of that Reverend Authour Mr Hooker ; In the place cited , he maketh not any mention of the word Counsaile . One of his propositions among others is this , that God approveth much more than he doth commande , which may be spoken in a good sense , for as much as God doth approue many things hee doth not particularly commande in holy Scriptures . I will seek no other example then that which Mr Hooker alleadgeth there , his words be these , Hook. 2 book of Eccles. Polity § 8. p. 120 lin. 39. Hereat S. Paul vndoubtedly did aime , in so farre abridging his owne liberty , and exceeding that which the bond of necessary and enioined duty tied him vnto . What that was his marginal quotation sheweth . 1. Thes. 2.9 . the words be these , 1. Thess. 2.9 . Yee remember brethren our labour & travaile , for we laboured day and night , because wee would not be chargeable to any of you , and preached vnto you the Gospell of Christ . To preach the Gospel so freely , as that he that serveth at the altar , doth not seeke maintenance from the altar , is more then is enioined generally to the Ministers of the Gospell , and yet is approved in the sight of God , and no doubt rewarded . Yet vpon some circumstances , where the people are vnwilling to heare , because vnwilling to pay for their hearing : a Minister , ratione officij , rather then beneficij , is bound to preach , because his rule is this , vbicunque quandocunque quomodocunque , wheresoever , whensoever , howsoever : he is commaunded to preach the word , in season , & out of season . For your authority out of learned Doctor Covell , I answere aetatem habet , doctrinam habet , he may saue you the helpe of a Frier to lash you , for stealing out of that one Article aboue forty lines of his words without his meaning . According to my vnderstanding , all that he endevoureth to shew , is , that there be divers degrees of perfection in this life , and of glory in the life to come ; that , to attaine this perfection , some courses bee more exquisite than others ; that such courses are not of necessity prescribed to ALL , & therefore in that regarde they may be said to be more then is commanded in generall , or in particular to any absolutely , but only conditionally with supposall of gift or vocation . These hee calleth Counsels . And we refuse not the name if the thing were taken aright , but that by such we may merite for our selues and others , and come with an over-plus to bee treasured vp , to make marchandise for indulgences , let him speake himselfe what hee thinketh in this Article whence you borrowed much , but vnderstood little . The 8. Article 8. of defence of M. Hooker . Title Super. Article of his defence of Mr Hooker , in the Title , workes of supererogation : whereas you quote him for the 14. Chapter , the Title Satisfaction . But to the purpose , in the place aboue cited the vpshot of his tract is this , we cannot supermerit , by these more then we ought . Therefore his speech fasteneth no post in your weake building . And in a word , to adde this Corolarie to Mr. Hooker & Doctor Covell which will I hope giue some light to any that shall sinisterly interpret them : Lib. 3. de anima . It is a position in Aristotle lib. 3. de Anima , that intellectus Coniunctus semper progreditur ab imperfecto ad perfectum , which Thomas & the schooles haue made vse of in the Metaphysickes to proue that conceptus particularis , a particuler conceipt , is ever more perfit then an vniversall , so species then genus , individuum then species is held more perfit because in descending downewarde there is ever something added to the perfection of the vniversall , which the particular includeth . This may be well applied , to the present , and to the conceit of these learned men , to which you never attained . Though the vniversall precept bindeth al , and in that may be said to want no perfection , yet the particular , adding some thing from extraordinary meanes to a branch of the generall precept , is some way said , to bee a more exquisite way : notwithstanding , these lists are ever to be kept : that as the Poet spake Est modus in rebus sunt certi denique fines : Quos vltra , citraque nequit consistere rectum . So say I , and so held these in divinity , in all the actions of our life there be land markes of our procession , which striue we never so earnestly we cannot goe beyonde : and therefore not beyond the precept .

Mr LEECH .

The perfection of man here in this life , is the soules vnion with God ; not essentiall , ( for this is peculiar only to the Trinity . ) Not personall ( this proper to Christ his humanity . ) Not sacramentall ( this extendeth to the whole Church in generall . ) But it is , vnio animae spiritualis , the soules spirituall vnion with God , when the soule is whollie sequestred from the world , and is sincerely ravished with the loue of God , of Christ , and of her neighbour ; guided , & ledde therevnto by precepts , and Counsailes .

ANSWER .

It is true according to Bernard , that the vnion of the soule in this life , is not essentiall , or personall , or Sacramentall , but spirituall . But this vnion hath not its full complement in this world , the soule cannot be wholly sequestred from the world . It hath not the true participation and fruition , therefore not the true reality of this vnion : not so ravished with the loue of God , of Christ , Heb. 12.1 . and the neighbour , but that much imperfection hangeth on , and tainteth , & leueneth the best parts of the best Saints . Rom. 7.19 . Witnesse Paule , The good that I would doe , I doe not ; but the evill that I would not doe , that doe I.

Mr LEECH .

Which precepts , and Counsells , though they performe this , yet doe they diversly direct therevnto , according to the diversity of those things , about which they are conversant ; differing only in modo , not in re .

ANSWER .

A monstrous contradiction . You say Counsells and Precepts are conversant about diuers things , this is a reall diversity : and yet they differ in modo , not in re , hereby you contradict a reall diversitie .

Mr LEECH .

To explaine this point . Some things are contrary to the loue of God , wherewith Charitie , and the loue of God , can haue no more agreement , then light and darknes , God and Beliall , the Arke and Dagon , Baall his false preists , and Eliah the Lords true Prophet . And for remouing these forth of the way of perfection , precepts are mainely given .

ANSWERE .

It is true , some things are so diametrally opposed , as the Northerne and Southerne Poles shal sooner meete , then they shall ever agree . And such is , for example , the disagreement of vs and the Papists , In 2 Tracts dedicated to the last King of France . in points of religion : in which Piere Coton hath taken some paines to reconcile both , which is as impossible , as if reconciliation might be made betweene righteousnesse , 2. Cor. 6.14 . and vnrighteousnes ; beleeuers , and infidells ; the cup of the Lord , and the cup of diuells . For our difference is not for circumstance , but for substance : and , Academie . Quaest. as Tully spake of the Stoicks and Academicks , Non de terminis , sed de tota possessione contentio , It is not for the bounds and limits , but for the whole possession of religion ; whether God or man , nature or grace , the bloud of Christ or merits of Saints , a written verity or vnwritten vanity , honorable mariage or abhominable Monkery , the Lyon of the tribe of Iuda in authorising Kings , or the Bull of the Pope of Rome in deposing Kings , shall take place . These be contrary as the Arke , and Dagon ; Baal his false Priests , and Eliah the Lords true Prophet . But to the purpose , Precepts are not only giuen for remouing these out of the way of Perfection : but for remouing all kind of hindrances whatsoever . Every spot of sinne by the precept is prohibited : and therefore every sparke of occasion of sinne , is by the precept to be remoued .

Mr LEECH .

Other things are impedimenta charitatis , or impedimenta actus charitatis : Bern. ser. 35.36 parvorum sermonum . that is , non illicita , sed impedimenta iustitiae ; impediments of charity , or impediments of the acts of charity , to wit not things simply vnlawfull , but encumbrances vnto righteousnes : and for remouing of these lets , Counsailes are giuen .

ANSWER .

Aq. It is so that they bee impedimenta , but it is as the schooles teach , vitio hominum , non natura rei ; adiumenta his : impedimenta illis : pro donorum varietate . Riches a great meanes to set forth Gods glory : Abraham was rich , so was Ioseph , so was Iob. Could not these therefore be perfect ? Riches wel vsed may serue even in the way of perfection , ad necessitatem , ad honestatem , ad liberalitatem : & , the Schooles obserue , that there is triplex solicitudo ; Providentiae , Necessitatis , & diffidentiae : the two former are lawfull and commendable : so may the possession & Christian vse of riches , bee not only tolerable , but available to Gods glory .

Mr LEECH .

The first inioineth abstinence from things simply euill and vnlawful , that cannot stand with the loue of God , nay contrary to the loue of God , and of our neighbour . And for remouing of these , a Precept is necessary . The second commandeth not , but adviseth abstinence , from things not simply euill , nor in themselues vnlawfull ; as mariage , & the riches of this world ( the good creatures of God ) but they may well stand with the loue of God ; yet may they bee so vsed , nay rather abused , that they may withdraw the minde from the loue of God . Qui duxit vxorem , 2. Cor. 7.33 . curat quae sunt mundi : the married man careth for the things that are of this world , &c. Againe ; it is easier for a Camell to passe through the eie of a needle , then for a rich man , that trusteth in his riches , ( for so Christ expoundeth it ) to enter into the kingdome of heauen . Are not here mariage , and the consequences thereof ( necessarily insuing ) riches , and the cares thereof , impedimenta iustitiae , lets , & encombrances vnto righteousnes ? And therefore these are left arbitrary , and at our free choice , to be followed , or pretermitted , as every mans proper guift shall be ; vnusquisque suum habet donum ; 2. Cor. 7.7 . every man hath his proper guift . So S. Hierom ad Eustochium ; and against Iovinian , S. Ambrose , in the 10. booke of his Epistles ; the 82. Epistle ad Vercellensem Ecclesiam ; and in his tract de viduis , towards the ende . S. Augustine in his 61. sermon de tempore : the second booke of his Evangelicall questions , chapter the 19. and in his Enchiridion , ad Laurentium chapter the 121.

ANSWER .

Your distinction is not found , your authority vnproved , and your discourse impertinent . The second member of your distinction by which you meane Counsell , doth not only advise , but command I must returne the speech of Gregory vpon you , wherin he fully doth overthrow this your distinction and the whole tenet of your doctrine ; Lib. 26. Mor. cap. 15. Aliud est quod per sacram Scripturam omnibus generaliter praecipitur , aliud quod perfectioribus imperatur : here is no counsell or advise , but a commande , yea so expresly commanded as that it argueth inexcusable negligence , palpable ignorance , or damnable impudence to deny it . For riches & marriage they be not properly impedimenta actus charitatis . The necessity , the vse the blessing of riches I spake of in the former Paragraph . And of marriage I may speake much more , it may be a help to attaine salvation . How was Eue Adams helper , if it so much bee hinderance to Gods glory ? How was Adam being maried perfect in state of innocency , how shal the beleeving wife saue her vnbeleeving husband , how shall Sara amonge the married , Hanna among the barren appeare in Perfection , Ad Eustoch . Espen . com . in 1. Tim. 3. as S. Hierome saith ? And how may a man marry and not hinder his desire of perfit life , as Espencaeus doth affirme and teach : if that marriage bee such an obstacle and impediment ? Yet notwithstanding all this , if marriage be like to be an vnavoideable hinderance to the service of God , a man must cut of the thought of marriage not by advise but by expresse command , Mat. 5.30 . yea vpon paine of eternal damnation as Christ doth witnes ; If thy hand offend thee cut it of , and if thy eie offend thee put it out : better it is to go into heaven with one eie or one hand , then into hell . Now for your Authorities : Coccius . what * Cocke hatched your Authority , and like a Cuckow brought them into his owne nest I finde , whence these Testimonies bee vrged verbatim as you quote them . The most authorities drawne from Bellarm. Coccius & others from their tracts of Monkish life . Coccius Treasury out of the bad treasure of his hart lent you them . Vita Monastica is the Common place and Arsenall from whence you furnished your selfe , which is the lesse credit to your opinion , and you cannot deny but from mare mortuum you did fetch your water in as much measure as the Pitcher of your vnderstanding could carry , otherwise Bellarmine & Iodocus Coccius coulde haue furnished you with manie more * * I am far from tearming the ancient Fathers so , but I meane , the authorities falsly & sinisterly drawne out of them bee false witnesses . false witnesses . But if I should take out a Commission from the kings bench of Scripture to examine these , not one of them would stande to you . You beginne with Saint Hierome , if I shoulde vsher Saint Hierome , with the estimation that some great Clarkes among your Priests and Iesuits haue afforded him for his contempt of marriage in comparison of Virginity , Tom. 14. in 1. Cor. 7. Disput. 14. § ad dubium . De continent lib. 3. cap. 11. De rati studij Theol. l. 4. c. 5. obl. 2. I should quickely vnedge the authority you seeke from him : Salmeron affirming that he was in this , iniquior & acerbior ; Espencaeus , that he was aequus sanè parum nuptijs ; Villavincentius , Malè audit accusatúrque Hieronimus dum pro virginitate propugnans ; the Iesuit Acosta , Virginitatis oppugnatores insectans , videtur aliquando matrimonio iniquior . But I proceed to the exposition of him , rather then exposing so holy a Father to detraction . S. Hierom ad Eustochium hath these words , Quod non habet Domini de virginitate praeceptum , &c. Besides that S. Hierom is hardly censured by your own , for that and the like speeches , it is manifest that there his words bee rather declamatory then assertatory : and howsoever he speake thus , Si virginitas imperata , nuptiae videbantur ablatae ; yet , that virginity is commaunded , he granteth , when in another place hee calleth it praeceptum virginale . Againe , in his 1. booke against Iovinian though he hath such words as you intende , Quia vbi consilium datur , offerentis arbitrium est ; vbi praeceptum , necessitas est servientis : yet I againe answer S. Hierom doth cal that which is here by him tearmed a counsell a precept , in his Commentary on the 19. of Mat. he hath not only the words before vrged , but more , praeceptum pudicitiae , praeceptum virginale &c. Secondly , if you vrge the power and strength of this his speech , vbi consilium datur , offerentis arbitrium est : I answer that the worde arbitrium doeth interpret the worde consilium , for it is arbitrium in respect of the things commanded , which lie indifferent to the choice ; but it is mandatum in respect of the Commander . Answer to S. Ambros . S. Ambrose authority out of the first place vpon the words of the Apostle , Apostolus de virginibus praeceptum non habet , consilium habet ; non enim praecipitur quod supra legem est : It is thus easily resolved , S. Ambrose did follow the vulgar translation of the Bible which so doth read that place of S. Paule , but there is no warrant for such interpretation . What need we seeke light of a Candle when wee haue the most resplendent beames of the Sun ? And what need we to craue the help of a translation in a point of controversie , when we haue the original ? 2. Cor. 7.25 . First I say the greek hath the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifieth advise , not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is interpreted Counsell : & therefore though I owe al reverence to S. Ambrose , and the other Fathers , yet if they read it so , when the word in the Primitiue sacred Coppy doeth not so render it , I had rather proue the Fathers by Scripture , then proue Scripture by the Fathers . Sixt. Senens . Bibl. lib. 8. in fine p. 365. D. Bannes in 1. Part. Thomae q. 1. p. 67. Line . de Opt. gen. interpr . l. 3. c. 1.2.4.6 . Sixtus Senensis , & Dominicus Bannes , but especially Lindanus doe condemne the vulgar Translation to haue monstrous corruptions of all sorts . scarse one coppy to be found vndefiled , sundry places to bee thrust from their naturall sense , the Translator to be no Latinist but a smattering Graecian . And sure , as your owne doe thus condemne your owne Coppie of the Trent vulgar Translation , so doe I the old vulgar ( for I wil never beleeue that S. Ierom so translated it . ) But as Lindan thought of your Translation , that he was a Grecian , no Latinist : so thinke I the contrary of him that interpreted 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to signifie Counsell , he was scarse Latinist , but sure no Grecian . But to the later inference out of Ambrose , Quod supra legem est , non praecipitur ; it is true , if we consider supra legem to be supra legis observationem : so Virginity is aboue the law , aboue the generall law commanded to all , but not aboue that proper Law and Precept of virginity which S. Hierome calleth praeceptum virginale . Hier. in 19. Math. Ambros . tract de viduis . The second place you vrge out of Ambrose ; Foeminae non coguntur autoritate aliqua praecepti , &c. It is ment not by authority of any generall precept commanding all women , but by the especiall which doeth inioine some furnished with that spirit , and gift : and the words following enforce not any more , Honorabile coniugium sed honorabilior integritas , Marriage is honourable , but integrity more honorable : integrity , not virginity , for in Marriage there may be great measure of integrity . That which closeth vp this sentence , bene dixit Apostolus , De Virginibus praeceptum non habeo , consilium do , the Fathers are no straungers to this interpretation that there is praeceptum omnium commune , Greg. in 26. Moral . c. 25. & praeceptum aliquorum particulare , a generall precept enforcing al men , such a precept concerning Virgins , the Apostle had not ; and there is an especiall precept enioyning some men , this was the Counsell Paule meant , and that Counsel is the precept which Christ gaue , Qui potest capere capiat . S. Austin in his 61. Sermon de tempore , Answer to S. Austin . hath these words , Aliud est consilium , aliud praeceptum , distinguishing there , the common precept from a speciall precept , which he calleth by the name of Counsell , and so doth expound himselfe in his 3 booke de Doct. Christ . c. 17. when he affirmeth alia omnibus communiter PRAECIPI , alia singulis & quibusque generibus personarum : here is the vniversall or common , and that proper or speciall precept distinguished & he giueth the reason , that God hath not in this only taken care for the generall infections , sicknesse of sinne in al ; but particularly for the spirituall disease and infirmitie of every one , Psal. 103. he hath giuen medicine to heale these sicknesses , and the direction of the receipt is a Praecipi . Conf. l. 10. c. 29.30 . And not only here , but in his Confessions he acknowledgeth that god doth command virginity and continency : Imperas nobis continentiam , continentiam iubes ; da quod iubes , & iube quod vis . The second and third places of S. Augustin may be so answered . But in a word to either , the former of the two , in which I must aime at the worde , for I finde no quotation of these places oft vrged , I say the former of these * * Evang quaest. 2. l. cap. 19. whence you would proue not only Counsells , but supererogation , meaneth nothing else , but that a man may by grace outstrip the common iniunction enioined other men ; but that ex debito , not ex consilio , as in other places Austin holdeth . And to his latter place , Enchr. ad Laur. c. 121. Quaecunque ergo mandat Deus , &c. Danaeus answereth , that howsoever Austin seemeth to distinguish Counsells and precepts there : yet the very word in that place , speciali Consilio , doth sufficiently manifest his meaning to bee of precepts . For an especiall Counsell is only herein especiall , as hauing reference to a generall : but generall Counsells there bee none , but only Precepts : therefore it is plaine , by speciali consilio he meant a speciall precept . Thus you are left without authority , the scabbard whereof you will presume to keepe , for you see the sword is taken from you , or else so vnedged that it serveth not for your turne .

Mr LEECH .

Precepts and Counsailes therefore differ thus . Precepts are of necessity ; Counsailes arbitrary , left to our free choice . Both aime at the marke of heaven , by shooting at the butt of Christian perfection , but differ in the manner . Both levell at the meanes of salvation : that is , perfection of charity , yet Counsailes after a more exquisite , and excelling perfection .

ANSWER .

Counsels and precepts do differ no more then Genus and species ; for Counsailes bee but the braunches and species of Precepts : neither bee they left to our free choice , for we haue no free choice , but in every good thing the directing hand of heaven doth dispose of vs . Secondly , they be not Arbitrary simply . If we graunt them to be Arbitrary in regarde of the things to bee vndertaken which be indifferent : yet they be not so in regard of the persons vndertaking , who are bounde to loue , & serue , and feare God as much as they can with their best gifts , and yet in the end bee vnprofitable servants .

Mr LEECH .

The stage of this worlde , and the theater of the Church present vnto our free choice the worlds trash , and heavens true treasure , the more man cleaveth to heauens permanent felicity , the more perfit , & excellent is he ; nay to cast the worlds trash wholy away in lue of heauens treasure , as seafaring men do their goods & wares , in danger of shipwracke , when the life is in hazard , this is no precept of necessity , but only an advise of greater perfection .

ANSWER .

The stage of the world , and the Theater of the Church , are very vnfit Phrases , and more vnfit to bee coupled . But these do not present to our free choice the casting away of the worlds trash : for the Apostle , necessitate praecepti , Heb. 12.1 . doth binde every man to cast away every thing that presseth downe . And yet all Christians are not generally commanded to giue away all , or cast away al , but to imitate the merchant in a dangerous tempest , to cast away all , rather then hazard his life , and this is but conditionall : and when the danger is lesse , hee will depart but with some part , reserving the rest for helping forward his traffique . So the Christian sea-faring man , will vpon an extremity rather forsake all worldly profit , then endanger the shipwracke of faith , & a good conscience . Neverthelesse in the common course of his life , which is ordinarily hazardous , will not be wanting , to throw daily some of his goods into the salt sea of other mens misery , for their reliefe , alwaies so giving , that he may alwaies giue .

Mr LEECH .

Transgressors of the lawes precepts , deserue punishment ; but they that performe not Counsailes sin not ; only they want some measure of perfection .

ANSWERE .

They that performe not counsailes , as Evangelicall precepts particularly inioined them , sin peccato omissionis . For a man must serue God , as much as he is able , obligatione praecepti , as it is iterated in Matthew , Mark , Mat. 22.37 . Mark . 12.30 . Luc. 10.27 . and Luke ; Thou shalt loue the Lorde thy God , with all thy hart , with all thy soule , and with all thy minde : which is not only by the Fathers , Aq. 22ae q. 44. art. 5. Com. in Math. 22. but by Aquinas and Caietan thus expounded , that in the service of the heart is dedicated the affection ; in the soule , the consecration of the life ; in the minde , the sacrifice of the vnderstanding . Yea scire is required in the heart ; velle in the soule ; posse in the minde : all our faculties , of soule , and body , are required by that precept , delivered in the law , confirmed in the Gospell , and containing the very summe of Law and Gospell , of Precepts and Counsailes , and requiring the vtmost degrees of perfection that may be performed in this life .

Mr LEECH .

Observers of Counsailes shall haue greater reward , yea they shall sit vpon thrones ; and not only iudge the twelue tribes of Israell , but doome both men and Angels . It was Christ his promise of remuneration made to his disciples for their consolation , to encourage them to goe forwardes with the practise of Christian perfection , embracing for his , and heauens sake , voluntary pouerty , virginall chastity , and humble obedience . It was proclaimed also by that trumpet of the Apostles , preacher of the world , Apostle of the Gentiles , and descrier of heavenly mysteries , holy , and blessed S. Paul ; know you not , that we shall iudge the Angels ? &c. The words are so pregnant , that all the wrangling wits , and contentious private spirits in the world cannot wrest them . But law breakers , without repentance , shal haue greater punishment .

ANSWER .

To the Saints in generall it is promised by the Oracle of truth , Mat. 19.28 . the truth himselfe , not only in Matthew , that they shall sit vpon twelue throanes , and iudge the twelue tribes of Israell : Luk. 22.30 . but also in Luke , that they shall eate & drinke at his table in his kingdome , & sit on seats , and iudge the twelue tribes of Israell . And it is most true , that S. Paul saith to the Corinthes , 1. Cor. 6 2. that the Saints shall iudge the world , & shall iudge the Angels . In the Gospell , Christ pronounceth it vnto them of the regeneration ; and in the Epistle , Paule proclaimeth it vnto the Saints : and will you impropriate so great an honour , only to your Observers of Evangelicall Counsells ? The Saints shall iudge the Angells , iudicio assessionis , or approbationis , as the Schooles speake : but they haue this endowment of honor , for beeing of the regeneration , not mentioned for keepers of Counsells . And it was not only an assurance made to the Disciples , but to all the Saints ; neither were the Disciples professors of voluntary poverty , virginall chastity , or humble obedience , as you interpret obedience . First , not of voluntrary poverty ; we never read they begd : Paule made Tents , and Peter did fish ; neither of them did begge : and , not only the Disciples did labour , but , as S. Austin proueth , the Monks & Clergy men of ancient times , enioyed both their possessions , and wiues , and taxeth the Apostolici , some , Ad quod vult Deum . haeres. 40. that in a blind superstitious ambition , would imitate the Apostles in refusing those into their company that had goods and wiues . Arrogantissimè se vocaverunt , saith S Austin , they did most arrogantly call themselues Apostolici ; I may adde , that most falsly they called themselues so : for the Apostles did not refuse the communion and fellowship of any , in that kinde , neither were they professors of voluntary poverty , as it is proued ; neither did they professe virginall chastity , as I proceed to proue . The Apostles , for the most part , were married men : S Ambrose saith , In 2. Cor. 11. AL but only Iohn the Evangelist . The old Postils , Dormi secure in Iohan. 2.1 . Dormi secure , Bentontine , & others , say that S. Iohn was also married , and that when Christ was at the marriage of Canaan in Galily , then Iohn his marriage was celebrated : and Pontanus , Diez , Costerus , Pontan . bibl. con. tom. 1. fol. 217. Diez . Con. 1. Cost . to . 2. with many others of the most quicksilverd wits among the new Papists doe so affirme . For their humble obedience , they practised all obedience in generall , but not Monasticall obedience , as you intend ; not such obedience , as Ignatius warneth his fellowes of in an Epistle to them , that they be carefull least ( saith he ) the famous simplicity of blind obedience should decay . Ep. ad fratres in Lusitan . A blind obedience indeed : for it is so straightly inioined them , Pseudo Martyr cap. of Iesuits obedience . that if one of them were so highly dignified , as in a revelation to talke with Angells , if his superior call him , he is bound to leaue them and come away . The obedience of the Apostles was no Monasticall obligation . And howsoever Bellarmin would found this vpon Christ his speech to the yong man , sequere me : yet , De Monach. c. 9. § sex Test Mat. 19.21 . if it would please his father-hood to looke into the Text , hee shall finde , that that obedience is there Commanded , not counselled ; Matth. 19.21 . it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an imperatiue , follow me . But his Cardinalls hat , serveth for a cap of maintenance , for more wrestings and inforcements of Scripture then this . You double your citation of the Saints iudging the Angels , which you say all the wrangling wits , and priuate contentious spirits in the world , cannot wrest them . The words of Scripture with all ioy and comfort we acknowledge : but the inference we deny . You sprinkle your lines with sulphur , in steed of salt : wee wrangle not about Scriptures , we abuse them not , wee wrest them not ; we say to all , that shall reade our interpretations , Aug. ad Petil. as Austin said of Petilian , Petilianus Manichaeum me esse dicit , dico me non esse , eligite cui credatis . So you say we are wrangling wits , and contentious spirits : we say we are not . Let the world choose whether of vs they will beleeue . But , for the abuse , detraction , prophanation , falsification , and blasphemation of Scripture by men of your side , it is so common , that men and Angells stand agast at it . The yong Novice , that vnderstood his father was an Abbot , said hee might well cry Abba Pater . Owen . Epig. And Gonzaga himselfe , the devout Iesuit , Vita Gonz. fol. 187. when he heard his Father was dead , answered , that now nothing could hinder him from saying , Our father which art in heauen . These iocular wrestings be hatefull , and harmefull : but there bee not only these among you , but most monstrous , and blasphemous wrestings of holy writ , whereby , as enimies of righteousnes , Act. 13.10 . yee cease not to pervert the straight waies of the Lord .

Mr LEECH .

To shut vp all in one word ; Precepts are exalted as necessary ; Counsells are offred as voluntary , and arbitrarie . The one being done , is praised , & highly rewarded : the other being vndone , is reprehended , and punished .

ANSWER .

In one word , Bell. de Mon. cap. 7. you should haue vrged Bellarmin his owne words , from whom you had this Paragraph , lib. 2. de Monachis , cap. 7. Praeceptum visua obligat &c. To which Iunius & others answer , humane counsel are arbitrary ; divine , necessary . For if that of Plato be true , Plato ep. 7. ad Dion . propin . & fam. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that the petitions or requests of kings lay a command : much more should the counsels of God , Rev. 3.18 . those counsells being comands as , among others , that to the Church of Laodicaea , I counsell thee to buy of me gold tryed by the fire , that thou maiest be made rich : it is a commande , because it hath a threatning inferred in the former words ; Rev. 3. ●6 . It will come to passe , that I will spue thee out of my mouth : the threat menaced , enforceth it , as necessary ; if necessary , a precept , and so your distinction betweene the precept and counsell , properly holdeth not .

Mr LEECH .

This distinction betwixt precepts , and Counsells , is no new doctrine . S. Hierom ad Eustochium , de custodia virginitatis , and against Iovinian , layeth downe the point , and differences thus . Where there is a counsell , there is left a freedome ; but precepts inioine a necessity ; precepts are common to all , Counsells are the perfection of some few . ( And this is agreeing with that of Gregory in the place aboue cited ; non omnibus praecipiuntur , sed perfectioribus consuluntur : they are not commanded to al , but advised to men of the perfiter rank . Precepts obserued haue a reward , not observed a punishment ; Counsails not obserued haue no punishment , but observed haue a greater reward .

ANSWER .

Your vrging of these fathers is no new argument , it is twise before answered . Is this no new doctrin ? Plead antiquity while you will , Scripture hath taught mee that the Gibeonites old shooes were but fained , and that Bildad stood on Antiquity to overthrowe the Truth . His words proue your worke , for hee was the first that corruptly vrged the Fathers ; Ios. 3.5 . Iob. 8.8 . Prepare thy selfe to search of their Fathers ( saith he . ) How the Fathers haue vnderstoode , hath beene sufficiently delivered . The point is this : doth S. Hierome , S. Gregory , or S. Augustine , any where affirme that a man furnished with gifts beyond other men , is not bound by Gods commandement , to make vse of those giftes to the vtmost of his ability , to set forth Gods glory & his own good ? If you shew this , you proue somewhat : if not , nothing . Where you inferre , that Counsailes not observed haue no punishment : Bellarmine in those words wrested out of S. Austin against himselfe , Lib. de Mon. cap. 7. § 2. is thus evicted . The Cardinall confesseth , that a Counsell includeth a Precept : if therefore he that observeth not a Counsell bee not punished , then the observation of the Precept is not punished . And if the carefull keeping of a Counsell be not punished , it is to be only so interpreted , that it is not punished in those who are not tyed to it : as , if Abraham neglect virginity , it is not censured ; but , if the Nazarite breaketh that iniunction , it is condemned .

Mr LEECH .

And to this purpose , almost in the very selfe same words speaketh S. Augustine in his 61. sermon de tempore : his 18. sermon de verbis Apostoli : his second booke of Evangelicall questions cap. 19. & in his Enchiridion ad Laurentium cap. 12. S. Ambrose in the 10. booke of his Epistles , the 82. Epistle ad Vercellensem Ecclesiam , and his tract de viduis , propè finem : & generally the Greek and Latine Fathers : such is the vniforme consent , & heavenly harmony of all orthodoxe Antiquity in this point of Doctrine .

ANSWER .

You quote strangely , sometimes words , but not the places ; and often places , as here , but not words : so that it proveth , that either these often vrged authorities make but weakely for the cause ; or else you tooke them vp in grosse from Coccius Treasury , or some Polyanthy . The madde man in Athenaeus , Athen. Dipnos . that thought all the ships that came to the hauen to be his , was for no other cause more ridiculous then for such a bragge as yours , that all the Greeke and Latine Fathers , heavenly harmony of all Antiquity is yours . In your Pithagorean cares you holde the orbes to make musicke , and dreame of a harmony and consent , where there is none . Al the Fathers disclaime as illegitimat this opinion , and so your Iury hath given verdet against you . And * * Ierom , pa. 145 Ambros . p. 146. Aug. pag. 147. these in particular are answered .

Mr LEECH .

The defence therefore of Evangelicall Counsailes of perfection quoad viam , & quoad gradum , which I woulde only commende vnto the learned and iudicious ( who well know that the whole course of Antiquity , and concurrence of the fathers do often mention them ) is this ; that there are in the gospel of Christ certaine Counsailes , which the Ancient pillers , and Patriarches of divinitie , call consilia perfectionis Counsailes of perfection : and they are so called , non quòd ipsae sint perfectiones , sed dispositiones quaedam ad perfectionem , quae constat in hoc , vt mens hominis Deo vacet : that is , not that they are in themselues perfections indeed , but rather dispositions , directions , preparations to perfection , which consisteth mainly in this ; that the soule ( wholly sequestred from the world ) may be truly , and sincerely ravished with the loue of God , and of his neighbour .

ANSWER .

You should say , the offence therefore of Evangelicall Counsailes : for the defence was so bad , that heresie , novelty , and almost blasphemy were the best vpholders of you . I would not possesse your will , vnles I entred in with authority by the portall of your Iudgement : but certainely , if you woulde driue away those impediments of conceit , opinion , preiudice , and error , from the entrance of your soule , you might easilie admit the truth to keepe mansion in you , where now shee hath small habitation . You present your doctrin , you say , to the iudicious and learned , that knowe the course of Antiquity : you should say iniquity , for who knoweth not by reading of you , howe you derogate from the law ? approue that a man may do more then is commanded by God , make Angels but equall to men , before teach the greatest degrees of perfection , & now , when you haue better consulted about your Counsels you teach they be not the perfections of man , but dispositions to perfection . When you were among vs , you were such a one as the souldiers of Gastro , Polycenus de strat . an Aegyptian in Grecian harnes : and as you were then ready to hold Papistical Paradoxes among Protestants ; so now you are constrained to confesse a truth of Syon , in Babilon , that counsels are but dispositions . Act. 9.5 Tho. 22ae . q. 184. And so hard a point it is , to kicke against the Truth , that Bellarmine is also forced to confesse out of Thomas that perfection doth consist essentially in Precepts . And thus what Gerson hath formerly delivered truely , that Counsels do only dispose to the better fulfilling of the Precept , the same at length you are drawne to acknoweledge vnwillingly . Where be your entia transcendentia in regard of the generall precept ? Logicke will not admit a particular to transcend a generall . And whereas you require that the soule shoulde bee ravished with the loue of God , thus much the precept commandeth in the highest manner that may be performed . What did David practise and professe but the law ? & he was so ravished by this law , as that he protesteth twice , Psal 69 4. Ps. 119.139 . that the zeale of Gods house had eaten him vp . If your counsels stretch further then the law , you know the storie of Esops Frogge , that would swel bigger then his skin could stretch , and so brake .

Mr LEECH .

And therefore as Origen excellently obserueth in his commentary vpon S. Matthew his 8. Homily , vpon those words of our Saviour , giuen by way of Counsaile to the young man : if thou wilt be perfit , &c. Non sic debemus intelligere , vt in eo ipso tempore , quo homo dat bona sua pauperibus , efficiatur omnino perfectus , sed incipit ex eo tempore speculatio Dei adducere eum ad omnes virtutes , vt incipiat ex eo tempore proficere : that is to say ; we are not so to vnderstande perfection , ●hat in the very moment , wherein a man giueth all his goods to the poore , he is made altogither perfit , but from that time forwardes , the speculation of God beginneth to leade him vnto all vertues , that ever after he maketh a good progresse .

ANSWER .

Origen his speech is most true , and none deny it . But I may aske you , as the Poet did , Quo nunc se proripit ille ? I confesse the true vrging of an orthodoxall Father in a sound point of religion , it is either a light to confirme , or as lightning to confound any that contradict that doctrine . But , as Pliny mentioneth , when divinations were made vpon the fall of lightnings , Plin. lib. 2. c. 43. those lightnings that fell into the sea , or on tops of mountaines , were neuer brought into observation , but were called Bruta fulmina : so when the testimonies which you vrge , fall not vpon the point in hand , I may call them Bruta fulmina , though the authors be most worthie , yet their authority vnfitly , & therefore vnworthily vrged . You vrge Origen here , but obserue whether to the purpose or no. You are to proue , that there are Counsells of perfection that surmount the precepts of the law , whereby a man may do more then he is commanded . But how doth this appeare ? You answer by this argument out of Origen , when a man forsakes all , then he beginneth to be perfit . Ergo he doth more then the law commands . Doe you hold this to be good fustian ? I would bee loath to giue you any thing for it .

Mr LEECH .

This also is evident in the words of our Sauiour , where he placeth not perfection in ipsa divitiarum abdicatione , in the very renouncing of riches , but rather teacheth , that the forsaking of the world is a certaine direction , preparation , or disposition vnto perfection . And so the very forme , and manner of Christ his speech doth evidently convince . For first he proposeth the question to his arbitrary election : If thou wilt be perfit . Secondly , hee pursueth it with a direction : goe sell all that thou hast , and giue to the poore . Thirdly , he inferreth the conclusion , the very life , and consummation of perfection ; follow mee . Lastly , he annexeth the remuneration , the forciblest motiue that possible could be to draw a man to that resolution of Christian perfection ; thesaurum habebis in coelo , thou shalt not want thy reward .

ANSWERE .

Our Saviour indeed placeth not perfection in divitiarum abdicatione , or in rerum carnalium abnegatione , but teacheth that the forsaking of the world , is a certaine direction or disposition to perfection , in those that are covetously affected , as the meaning of the place sheweth . Such a one was this yong man , for when he heard that he was to sell all , hee went away sorrowfull , so that as much as I can drawe out of the Elixir of the best Interpreters , it is proued strongly to my iudgement and vnderstanding ( both which I seeke to keepe inviolably as my soule , from deceiving , or being deceiued , ) that Christs speech was a personall precept proposed to him , and not a counsell arbitrarie , as you gather . All are not obliged to doe the like , but all so affected ( as he was ) are enioined , & without forcing or wresting , out of your owne wordes I wil evict it to be a personall precept : you close vp the Paragraph ; pag. 41. The distinction of Precepts and Counsells , thus ; Precepts obserued haue a reward , not obserued a punishment ; Counsells not obserued haue no punishment , but obserued , haue a greater reward . I argue thus , If the neglect of this Iniunction to the yong man were punished , then was it no Counsell , but a precept : but the neglect of this Iniunction to the yong man was punished : ergo It was no Counsell , Nil . Thes. de precat . Papae . but a Precept . Nilus thought it in vaine to debate with the Pope , because the Pope would bee Iudge himselfe . But I think it my best advantage to decide this with you , when , ex ore tuo , your own words shall be iudge for your selfe . For the Maior , I proue it out of your owne words , Precepts not obserued , are punished ; Counsells not obserued , are not punished , Page 41. § The distinction . pag. 41. in the ende of the Paragraph , The distinction . The Minor , I proue out of your former wordes of this yong man , Pag. 8. § O what an exchange . p. 8. Parag. O what an exchange &c. where afterwards shewing his greef for his negligence , you say ; How much doth it now repent him ? which repentance as Albertus observeth , was not poenitentia vera , Albert. Com. Theol. lib. de sacra . but poenitentia sera , the repentance of the wicked in hel . And in the lines following you intimate that he was damned , for not obeying Christ ; when in these words you affirm , if he had don this he had bin secure of his saluation : therefore not doing it , the rules of the schoole make plaine , Contrarij affectus habent contrarios effectus . And to make this more plaine , if hee were in heaven , hee needed not repent ; nay he could not repent . For , as S. Iohn in the Revelation speaketh , Rev. 21.4 . There shal be no more death , nor sorrow : & sorrow is a most essentiall part of repentance . So then a Counsell neglected is punished ; & therefore , habeo confitentem reum that it is a precept , for he now repenteth , and is punished . But I returne to your young man . The scope of our Saviour in his speech to him , was no other then this , to correct by the law , that which was amisse ; and to increase by his loue , what he saw laudable in him : resolved Paraphrastically in this manner ; Somwhat it is thou saist ô young man , and I approue thy endeavours . Thou saiest thou hast observed the law from thy youth , yet mistake not : the sense of the law is stricter , then thou collectest of the words ; the iustice of the Scribes and Pharises must be exceeded , & more performed then the olde glosse requireth . For thy selfe , I know thee to be tainted with the leauen of Covetousnesse : thou louest thy selfe , which howsoeuer the world taketh no notice of , yet the tryer of the harts , and raines , seeth it to be thy imperfection . If thou wilt therefore be perfit , that is , if thou wilt fulfill the law , not to satisfie the letter only , which commonly is held enough ; but exactly take the sense , as the lawgiuer strictly requireth : go and sell all ( for thy riches are a clog vnto thee , they possesse thee , not thou them ) & then thou shalt bee fitter to fulfill the law according to the meaning , and then the better maiest thou follow me as thou oughtest . Hieron . Beda . Chrysost. in hunc loc. Ambros . Hierom. Austin . Bellarm. 2. de mon. c. 9. The Fathers favor this exposition ; Hierome , and Beda , Non voto discentis , sed tentantis interrogat : though Chrysostome dislike this , yet he denyeth not but that he was covetous , and a lover of monie . Ambrose , Hierome , and Austin cited by Bellarmine against vs , proue no other thing , but that our Saviour teacheth here a perfection no more then the law requireth , in its own true meaning ; but more then the young man had attained . Bellarmines owne close is , Si vis esse perfectus , vende omnia ; nam hinc apparebit te habere perfectam charitatem : which perfect charitie I take to be no other , but to loue the Lord with all thy hart , Mat. 22. mind , & soule . In the end of this Paragraph as in many others , you contradict your selfe : for having already taught that voluntary poverty is a perfection , nowe you acknowledge that if the young man had sold all , and so vndergone this poverty ; yet the consummation of perfection had not beene in this , but in sequere me , in following of Christ .

Mr LEECH .

Now this following of Christ ( which is nothing els but the soules spirituall vnion with God ) is our Christian perfection : wherevnto the abdication of riches fitteth , & prepareth a man , listening not so much to that which is lawfull , as to that which is expedient : avoiding riches , and other things of like nature , not as things vnlawfull , but as impediments , and hinderances vnto righteousnes .

ANSWER .

Abdication of riches fitteth those indeede , that are covetously minded : for to such only these are hinderances and impediments , and no other . Did God grant a clogge to Salomon , when he gaue him wealth ? Let me propose a Question . Is it lawfull for all men to sell all that they haue , and pursue this perfection ? I see no reason but they should : for why in good matters should not one be as forward as another ? If so : who should buy , when all sell ; or giue almes , or exercise deedes of liberality , when they haue nothing ? If otherwise : then this is no arbitrary counsell , but a particular precept to some , to whom it may doe good . And , howsoever that be true which S. Austin in the 61. Psalme speaketh , that God doth not say , Nolite habere , Aust. 61. Psal. sed nolite cor apponere ; Non enim damnat divitias , sed cor appositum , quod scilicet non expendit , sed recondit : yet I say , Riches are vnlawfull when they be impediments vnto righteousnesse .

Mr LEECH .

And S. Augustine , in his Enchiridion ad Laurentium , is of opinion , that perfection of charity ( which is the perfection of Christian life ) consisteth neither in the sole performance of the actions of precepts , conformable to non moechaberis : nor yet in the performance of the actions of Counsells , vnlesse both actions of precepts , and counsells , be rightly referred with relation to the ende , of all the actions of precepts and Counsells , which is charitas erga Deum , & proximum propter Deum : charity toward God primarily , and charity towards our neighbour for Gods sake , secondarily .

ANSWER .

This place of Austin is most forcible for our assertion , and returneth vpon you vnavoidably . For if all that we can doe by precepts and Counsells , Deut. 6.5 . Mat. 22.37 . Marc. 12.30 . Luk. 10.27 . are referred as meanes to attaine this end , to loue God aboue al &c. and if this be so expresly and often commanded , not only by Moses in the law ; but thrise by Christ , in the Gospell : how then can counsells outstrip precepts , that by them may be performed works of supererogation , vnlesse the meanes should exceed the ende , and the middle the top . S. Austin doth highly extoll our loue of God , the more to exhort vs therevnto : and the Schoolemen with him , and out of him , doe vrge the worthinesse of charitie , being ( as they affirme ) bonorum principium , quia à Deo ; bonorum medium , quia secundum Deum ; Albert. Aquin. bonorum finis , quia propter Deum : and do further obserue , that , whereas other vertues haue bonum for their obiect , and yet not for their end ; charity hath bonum pro fine , & obiecto : all , as Austin speaketh , performed to God ; and all Christian offices to our neighbour , for Gods sake . Nostrarum haec meta viarum

Mr LEECH .

And because the performance of the actions of precepts , are , in themselues , absolutely necessary for atcheiving this end ( being such , as without it , the ende cannot be attained ) and the performance of the other of Counsells doth only secondarily tende therevnto , as a help , or as a removens impedimentum : hence is it that schoole-divines , haue this distinction , or rather conclusion comprised in a distinction : viz. Perfection of charity , which is the perfection of Christian life , consisteth primario , & essentialiter in praeceptis ; but secundario , & accidentaliter in Consilijs ; primarily , and essentially in precepts ; but secondarily , and accidentally in Counsells .

ANSWER .

You come neerer and neerer to vs . If Perfection consist accidentaliter & secundariò in Consilijs : then Counsells are of lesse value then precepts , Caietan , in Th. Aq. 22ae . hoc articulo . as much as the circumstance is lesse then the substance . And Caietans graine of salt must season this distinction , and then it may well be admitted : precepts necessary to all , as including the thing to be done ; Counsells necessary to some , as prescribing secondarily and accidentally , the best maner for them of fulfilling the precepts , which , as I haue often said , bee particular to such , Gers . de confilijs Evang. Paludan . in sent. lib. 3. dist. 34. q. 3. because each man is tied to the fulfilling of the law , in the highest degree , and best sort he can , according to the talent receiued , & the abilitie wherewith God hath endowed him . So Gerson , and Paludanus : the one in his tract de Consilijs Evangelicis , & statu perfectionis ; the other , In Sent. lib. 3. distinct. 34. q. 3.

Mr LEECH .

Benefield , & his confederats in Iovinians heresy . If any be so wedded to his owne private humor , as not , in this sense , to admit of Evangelicall Counsells of perfection , quoad viam , and quoad gradum , but that they will confound Precepts , and Counsells together ( holding both of like necessity , Counsells as well precepts ) so did the heretiques called Apostolici : Austin . haeres . 40. Epiphane haeres. 61. or that Counsells containe in them no kinde of perfection ; it is a branch of Iovinian , and Vigilantius their condemned heresie . Read Saint Hierom against Iovinian ; and S. Ambrose in the 10. booke of his Epistles , the 80. and 81. Epistles . Or lastly , if any will hold the profession of them vnlawfull , and that there be none ; the first crosseth many pregnant testimonies of Scriptures veritie ; and the second thwarteth the ioint consent of all orthodoxe Antiquitie . The which Tertullian de praescriptionibus adversus haereticos ; Cyprian de vnitate Ecclesiae : Augustine de vtilitate credendi ; Vincentius Lyrinensis in his Commonitorium against all the prophane innovation of heretiques of his time , make to be the very square of propheticall , and Apostolicall interpretation , drawne along by the line of the Church .

ANSWER .

Wee admit of Evangelicall Counsells in the same sense that the Fathers did , not as transcending the strict meaning of the law . That famous , and ancient Chancelor of Paris , did sufficiently taxe the errour of those , that vnderstand not the Fathers in this point ; for according to his iudgement , Counsells & precepts be coincident : and yet neither that famous Gerson , nor wee doe maintaine any heresy herein . Our Tenet is this ; we deny not , but there may be a verball distinction of precepts and Counsells , as that thrise worthy Austin of our age , the Deane of Winchester doth grant : D. Morton in his appeal . lib. 5. c. 4. sect. 3. num. 11. but we abhorre and detest the maintaining of them , as the workmen of Babell vphold them . Wee holde that they transcend not the strict meaning of the law nor haue heate enough to hatch the addle egges of workes of supererogation , which are of a later brood : but we maintaine against the gates of Rome , and the strength of hell , that Counsells tie not all , but those only who are better enabled with guifts then others or tied by their vocation to some stricter courses ; as Abraham is tied to marry , Iohn to liue single , Peter to forsake all , Philip to keepe somewhat for his daughter . Some quoad viam in this life , may goe further then other men , as hauing greater graces from aboue , and a richer talent committed to them : & quoad gradum , as in this life there is of Christian perfection , so some degrees in the life to come of Coelestiall glorification , may be obtained by Gods infinit mercy . Wee confound not therefore precepts and Counsells ( vnderstanding the word aright : ) yet distinguish them , as in our Vniversity the generall statuts which binde all , and the particular which tie only those of such a qualitie and degre . Whence it appeareth , that wee hold not the like necessity , as you conceit , who never knewe what we held : for the generall precept necessarily bindeth al , the particular being that which in regard of indifferency of the courses to bee vndergon some call a Counsell , but so that the same act may be Consilium in electione , praeceptum in opere , and they only can , and if they can must performe these , who are extraordinarily disposed and furnished beyonde other men . And that this is true doctrine , faith and reason doe both ioine in the proofe . For if all bee too little , can somewhat bee too much ? And Canst thou helpe me with thy oile , Tertull. saith Tertullian , that art a sinner , & wantest for thy own Lamp ? No , our conclusion must be ; that we are ready to confesse , as Christ taught his servants to professe , Luk. 17.10 . we haue done nothing but that which was our duty to do . In the old Testament iust Noah , faithfull Abraham , meeke Moses , true harted David , beloved Daniel could do no more ; did professe no more . Tom. 2. Epistolar. lib. 2. adver. Pela . And in the new Testament , Ecce Apostolos omnes ardentes &c : saith S. Ierom ; beholde all the Apostles , and all beleevers come short of that they should : and whosoever hold that they may do more , an Ostracisme must be had for them , for they are too iust . Hier. Comment in 19. Mat. . And for the Fathers so heaped , & wrested , there be as many that call these Precepts , as Counsels . I will trouble the reader but with some Virginity by the Decretals is called a precept ; Lib. de Incar . verbi Dei . In edit. Comel . Greek . and Hierome calleth Virginity , virginale praeceptum ; and so Athanasius , speaking of Virginity , Chrysost. in Tit 3. col. 1636. in huiusmodi praeceptis tantum Christus valuisset vt pueri virginitatem , &c. And concerning Poverty , the iniunction of Christ to the young man , is called a precept by S. Chrysostome , Austin . ep. 84. G. 4. Hilary . Can. 18. in Matth. in Tit. 3. Vides vt ideo praeceperit ei vt Christum sequeretur ; & S. Austin in his Epistle 84. hath much to this purpose ; & Hilary , on the place , calleth it vtile relinquendi seculi praeceptum ; Euseb. lib. 3. historiae . c. 31. Cocc . Thes. Cath. Tom. 2. l. 4. art. 3. p. 383. Aug. de dat . Christ . c. 17. Greg. Moral . lib. 26. c. 25. by Euseb. in his history , Praeceptum Domini antea traditum ; by Saluianus as Coccius confesseth , imperativum officium . And , to omit others , S. Austin doth so plainely distinguish the difference ( in his 3. booke de Doctrina Christiana , the 17. chapter ) betweene praeceptum commune omnium , and particulare praeceptum aliquorum ; & Gregory doth so absolutely deliver ( in his 26. booke of Morals , the 25. chapter ) the distinction of generale praeceptum , and particulare , that nothing is more resolutely and positiuely taught by that reverend Father . And yet neither Gregory , nor the other Fathers , nor we are guilty of being Apostolici : we abhorre their sect , & heresie , and yet thinke Precepts and Counsels both to inioine necessity . The Apostolici mentioned in Augustin , are not branded with any Character , but that which is the indelible marke of Monks , to refuse the societie of those that haue possessions & wiues , therfore were they condemned , but no worde of Precepts and Counsels in that chapter of Austin . Epiphanius , Aust. ad quod vult Deum haeres. 40. in his Chapter of Apostolici , hath no worde of Counsailes & Precepts , neither do I finde any part of their heresie to concerne this point . Secondly , we teach that Counsailes containe not in them perfection . First , not the perfection of a few , for all are called to perfection . 2. Cor. 13.11 . Ephes. 4.3 . Col. 1.28 . Paul inviteth all the Corinthians , and afterwards all Christians , as in the Epistle to the Ephesians : giving reason hereof to the Collossians , because perfection is the end of all preaching . If all are called , and commanded to be perfit : then Counsels of perfection serue not as you teach , for some few . But I step a degree further ; there is no perfection in Counsels : you affirme it Pag. 41. Parag. The defence , in these words , they are not in themselues perfections , but dispositions , directions , prepaparations to perfection . So that in denying them to haue perfection in them , we are no more guilty for Iovinians heresie or Virgilantius , then you are . According to the way , Act. 24.14 . which you call heresie , so worship wee the God of our fathers , beleeving all things written in the Law and Prophets . In which Oracles of truth , of the Law & Gospell , we finde no lawfulnes to vow single life : Ramus wel observing , Ram. lib. 2. de relig. de talibus perpetuae virginitatis votis fides nulla , nulla in sacris literis est litera . Whatsoever was heresie in Iovinian , we detest : and yet in this equalling of mariage with virginity , we are no more Iovinianists than S. Austin , Clem. Alex. strom . l. 7. c. 6. who equalled Abrahams maried state , with Iohns single life ; or Clemens Alexandrinus , who affirmeth that the coniugall parties doe over-match the virginall profession in perfection of holy life , & giveth instance in the Apostles-Vigilantius heresie we are no way tainted with : and Espencaeus , Espens . l. 1. de con. pag. 3. more charitable than many of the calumnious Papists , did professe he thought it a slander to the Churches reformed , to be accused of Vigilantius heresie . Lastly , to answer to your obiection , if we hold none we thwart all antiquity , I deny your inference : for neuer did antiquity maintain any such profession of Monkish Counsellors . They were free from the newe bond of humane ordinances , Polyd. Virg. l. 7. Inv. c. 1. and vowes , as Polidor Virgill testifieth : and they had both goods , possessions , and wiues , as S. Austin teacheth . Aug de haeres . ad Quod vult Deum haer. 40. The profession of every Christian , God hath appointed it vnto him ; he must keep Centinell , follow his vocation , seeke to giue holy example by his profession , not outwardly only , but inwardly : acknowledging , according to our Saviours interpretation , that the law requireth the exactest obedience , and that wee are not able in this life to do so much as is commanded , not in the lest precept : and therefore workes of supererogation , are supervacaneous , yea derogatory to both Law and Gospel , founded on hay and stubble , one of the greatest impostures and Mountebankish gulleries , that ever the world was consened with . Demas ? what in your marginall note you demand of D●●enefield , hee hath answered , and you will never reply .

Mr LEECH . Principally Benefield .

And therefore first ; I woulde but aske them , what our blessed Saviour meant , Mat. the 19. ( who vpon occasion of the divorce , his disciples perplexed , the difficulty of chastity , exemplified by Eunuches so borne , so made , so making themselues ; à natura ; à violentia ; à voluntate , naturally , violently , voluntarily ; as Aquinas well observeth vpon the place ) I say , what meant our Saviour to propose , qui potest capere , capiat , if there be no Counsaile of Virginity ? Secondly ; I would demand ; what Christ meant , Mat. the 19. to advise the young man ( and that in a matter of the greatest moment ; euen the salvation of his soule ) goe sell all that thou haste , and giue to the poore , & thou shalt haue treasure in heaven , &c. If here be not a Counsaile of voluntary poverty ? For as truely as Christ meant to performe his promise in the remuneration , thesaurum habebis in coelo ; so was it vpon condition , that the young man should embrace that Counsaile of voluntarie povertie , tending to the toppe of Christian perfection .

ANSWER .

Sigonius tels vs that Albericus was better at writing then disputing : Cor. Sigon . de reg. Ital. lib. 9. I can attribute dexterity to you in neither . Theological disputations you never vndertooke among vs : and your confusion in writing is such , that he that but readeth you , had neede to pray for patience , much more , he that answereth you . Besides that these examples nowe produced bee very manie times answered already , in your text , here you againe vrge them in worse manner then ever before , with a Parenthesis no lesse then sixe lines , long enough for you to ride your wildgoose chase . From the 19. of Matthew you aske two questions : the one what our Saviour meant by that speech , Qui potest capere , capiat . Your ignorance doth aske , and our Grammar doth answere you , that the originall word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is an imperatiue enioyning , Pet. Martyr . in 1. Cor. 7.1 . & 26. inforcing , and commanding . And further Peter Martyr doth silence all that shall violate the sacred sense of this Scripture to your purpose , by this distinction , Alij vruntur , & non continent ; alij verò donum habent continentiae : Qui vruntur et non continent , &c. The summe of which distinction , & that which followeth is this ; they which haue not the gift of continency , are bounde to marry , by the generall precept : but they which haue the gift , and do finde themselues called by God , to a single life , they are commaunded so to liue , by a speciall precept , & such is this , Qui potest capere , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , no potentiall , but an imperatiue , a word of command , a Corpus capias , a writ to cease vpon the body of sinne , that by breach of chastity , it sin not against the spirit . Your supplicat secundò , when in the second place out of the same chapter , you demaunde , what Christ meant to advise the young man to sell and giue to the poore : I thus answere . The manner of speech , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , giue , and follow , ( both imperatiues ) doe both shew that it was a speech ful of commanding power , & may be considered either in case of necessity , or without necessity . Extra necessitatem , they are no precept , individuall circumstances not concurring . For it is not precisely commanded to all , Gods affirmatiue precepts being not obligatory alwaies , as the Schooles obserue , because obligant semper , sed non ad semper ; Tho. 22ae . quaest. 71. art. 5. ad 2. n. ad semper velle , but not ad semper agere : they require disposition to be perpetuall , but not action to bee continuall ; willingnes ever to bee afforded , but practise so often only as occasion is offered . But if wee consider this speech in casu necessitatis , they are a precept , as to him : necessity did enforce him to do it , and therefore it was a precept personally inioined him ; if he woulde follow Christ , he must , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , goe sell . And in the last clause , in your own words , you manifest so much , in acknowledging it to be conditionall , in that you say , that Christ would haue kept his promise and his part of the counterpane , for remuneration ; if the yong man had kept his part , to sell all , and to follow him in that degree of perfection . So that hence I inferre , that seeing he did not vndertake this profession in this required duty to sell all and to follow : therefore Christ did not so far ( as to his salvation ) extend his mercy conditionally promised , and therefore the yong man was punished , and so consequently this was a precept : for you affirme that not the observation of Counsells , but of precepts only is punished . Lastly you aske principally D. Benefield , what the meaning is of that Text. Mat. 19. If with humility & integrity , you had attended his worthy Lecture vpon this Text , whereat you were present , you need not here require the answer .

Mr LEECH .

Calvin . Mark . 10.21 . Did Christ , in this , discouer the yong man his hypocrisie ? Some interpreters say so : but S. Marke saith no. For Christ looked vpon him , and he loued him . It was not ( I hope ) for his hypocriticall profession and vaine ostentation ; but for some good performance , disposition , and inclination . Againe ; Christ had erroneously taught him the way to life , by vade , & vende omnia , and that this was that one thing necessary to aspire to the top of Christian perfection , Calvin is a blasphemous interpreter . if here be not a Counsaile of voluntary poverty . And this is no lesse then open blasphemie against the Maiestie of heauen .

ANSWER .

Hier. com . in Mat. Hil. Con. in 19. Mat. Ambr. Com. Aug. ep. 89. Some interpreters , therefore not only Calvin , whom you so vncharitably abuse , Ierom , Hilary , Ambrose , Austin , Theophilact , Beda , & more doe interpret it so , that making himselfe so absolute a Insticiarie , he did bewray his hypocrisie . S. Marke , if you marke it , doth not deny this Mark . 10.21 . Basil . hom. 2. contr. divit . avaros . Chrysost. Euthim . in loc. , as you say ; but in the 10.21 . hee saith , Iesus looked vpon him , and loved him : And herevpon Basill , and Chrysostome , & Euthimius deliver , that the young man spake truely , and not hypocritically . Both may well be reconciled : Christ loved him , for the good disposition he saw in him ; yet discovered the covetousnes that hindred him : the first , was to cherish that which was good ; the seconde , to remoue that which was il : a man may have in him much laudable , Hyperoclis facetiae . and yet much vituperable . Hyperocles tels of a schooleman ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : is his word , ) who to know , whether sleepe became him , clausis oculis inspexit speculum : if you had not done the like , you had never rambled on such a Collection as this , to say Christ had erroneously taught him the way to life , by vade & vende omnia , if this bee not a Counsell of voluntary poverty . Your sequell is out of ioint , and absurd : rather , Christ would haue never applied this plaister , if he ( looking through the windowes of this young mans soule , into his inward most retired roome ) had not found covetousnes to be his hinderance , and encombrance . And this proveth it selfe in the Text : for he went away sorrowfully . I cannot but note the malice and virulent dealing of your ignorant contradicting spirit , traducing Calvine for a blasphemous interpreter , who taught no more then he learned of the Fathers : and if among those that did interpret Scripture , since the fathers time , any one is worthy to be accounted fidus interpres , Horat. Art. Poet. for his soundnesse , and profoundnesse ; blessed Calvin is , who was as Eramsus wrot of Tonstall , a world of learning , Eras . epist. 84. Claud. Verderius conscio . in Autores pag. 174. and as Theodorus Gaza testified of Plutarch , that if any man were so limited that he could only read one humane authors bookes , he would read Plutarch , so many renowned Divines , next vnto sacred Scripture haue of all other authors , choisly and cheefly selected this holy servant of God . So that in this Paragraph you blaspheme God , iniure truth , accuse your knowledge and abuse your conscience .

Mr LEECH .

Lastly I would but demand , what S. Paule meant 2. Cor. 7.25 . Vid. Damas . dict. Gnomi in Indice . to distinguish plainely betwixt Precepts & Counsells , thus ; praeceptum non habeo , consilium do ( for so the vulgar readeth ; which all the latine Church followeth : and all the Greeke Fathers haue so taken it ) if there be no Counsells ? For he groundeth this his distinction vpon his Masters wordes ; Non omnes capiunt , and therefore S. Paul had no precept . But qui potest capere , capiat . And hence floweth the second branch ; consilium do : as S. Hierom , S. Basill , and divers others of both Churches doe obserue .

ANSWER .

Discourses that grow tedious , are odious ; and such is this your frequent and too often querulous quaere . The distinction in S. Paule is betweene 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , betweene a precept and sentence , no word signifying Counsell in that place . I haue already shewed how Antoninus maketh S. Dominick the Author of Evangelicall Counsells , Anton. parte 3. vt ante . and S. Paul the teacher of faith and the law : and yet you produce S. Paul as a speciall bullwark for your Counsel house . Many Fathers haue , ( I confesse ) read that Text so : but the originall ministreth no such interpretation , nor doe the Fathers themselues otherwise hence ground , but that qui potest , being enabled , is , qui debet hee that is commanded . You , and Coccius teach the Fathers to speak very preposterously . Beware of the Fathers curse , or rather of Gods curse , seeing you call them to beare false witnesse , against the Law , Gospell , and God himselfe .

Mr LEECH .

And that this point may be every way full , and perfit , builded vpon so many seuerall rockes , as there bee seuerall places of Scriptures : let the Doctors of the Church speake , Vincentius Lyrin . in commonitorio . being the most probable Maisters and teachers in the Church : & , against quot capita , tot sensus ( the very bane of all religion & mother of innovation ) let the church interpret Scripture ; and hee that will not heare the Church , you know what followeth ; 2. Pet. 1. vlt. sit tibi tanquam haereticus ? Nay ; sit tibi tanquam ethnicus . For as it is said of the letter of the scripture , that it is not of any private inspiration ( For it came not in old time , by the will of man , but holy men spake as they were moved by the holy Ghost . Serm. 17. in Cantic . ) So may it be as truely saide of the sense of the Scripture , that it is not of any priuat spirits interpretation . And the reason , why every man should flie from a private spirits interpretation , A sentence that striketh the Religion in England as dead , as a dore naile . is this ( as it is excellentlie rendred by that mellifluous Father , S Bernard ) Nonnulli adesse putant spiritum , cùm non adest , suúmque sensum pro sensu spiritus sequuntur deviantes , suásque sententias magistrorum sententijs praeferunt ; that is ( for I cannot but translate it ) many men thinke that they haue the spirit of God , when they haue it not : erroneouslie following the sense of their owne private spirits for the meaning of the holy Ghost : preferring their owne private opinions before the publique iudgements of their masters , and teachers .

ANSWER .

You haue suffered shipwracke vpon your rockes . They be severall indeed , Psal. for they are severed far from you , which is manifest in that you rocke to and fro in your preposterous building , like a tottering wall , or like a broken hedge . You call for advocates , the Doctors of the Church , Num. 23.38 . and fetch them in as Balaac did Balaam : but they answer , as there hee did , but with a more holy spirit . We are come vnto thee , and can we nowe say any thing at all ? The worde that God hath put in our mouthes , that shall we speake . But if this helpe you not , you call the Church to testifie with you . To the church we leaue as much , as the spowse hath made her iointer : & in the interpretation of Scripture by the Church , Tertull. libro de praescrip. haereticorum . that of Tertullian is to be remembred , who warneth of some , Qui non ad materiam Scripturas , sed materiam ad Scriptur as excogitant , and thereby run into one of those two miseries which S. Austin observeth , Aust. Comm. Faustum lib. 22. cap. 32. Caiet. in praef. Com. in lib. Mosis aut falli imprudenter , aut fallere impudenter . you say the Fathers of the Church are for you : yet Caietan beleeveth , that God hath not tyed the exposition of the Scriptures to the senses of the Fathers . And if the Fathers serue not , you saie let the Church interpret Scripture . We distinguish the Church from the Synagogue of Antichrist : and seeing wee hold that Scriptures must tell which is the Church ; wee must deny that the Church must tell vs the sense of Scripture : & Gerson doth disclaime the iudgement of Pope , Gerson . de exam. doct. part. 1. con. 5. Councell , or Church , concerning interpretation of Scriptures , and trial of doctrine , when hee delivereth that the examination of doctrine concerning faith , belongeth not to the Councell , or Pope , but to every one that is sufficiently learned in Scriptures . Cus. Ep. 2. pag. 833. And Cusanus cannot deny but that by the iudgement of the Church , the Scripture is fitted to the time , and the sense altered , as the time altereth . We make the spirit of God speaking in Scripture , to be iudge of the Scripture : and , Act. 17.17 . as the men of Berea sought the Scripture to approue the doctrin of the Apostles , though the Apostles doctrine was Scripture ; so we admit of no fundamentall interpretation to builde vpon , but that which is approved by the sacred scriptures . The place that you vrge out of Matthew , Math. 18.17 . Hee that will not heare the Church , let him be tanquam Ethnicus : you may ( vpon your better review ) finde , it is spoken concerning those that refuse to heare the admonition or iudiciall censure of the Church , not the glosse , or interpretation of the Church . Wee confesse the letter of Scripture was not , nor the sense is , of any privat inspiration ; and therefore , trial which is made by the Scriptures , is no privat iudgement , but the publike censure of Gods spirit that speaketh openly in the Scriptures , to all men . And Basils rule shall bee ever the true practise of the true Church , Basil . de examin . doctr. part . 1. Cons. 5. that they that bee conversant in the Scriptures , should examine all that is said , whether it agreeth with Scriptures . From a private interpretation not agreeing with the Canon of Scripture , we fly ; because , as you vrge out of Bernard , Nonnulli adesse putant spiritum , Acts and monuments by Mr Fox . many thinke that they haue the spirit of God with them , as they that in that Councell sang , veni spiritus , and an Owle was sent them , & they killed that spirit . And many thinke they haue the spirit , Nicol. Clau. disput. de concil . and yet shut out the spirit , as the Councell of Pisa did . You saie the sentence of Bernard striketh our religion , as dead as a dore naile : it is a clownish marginall ; you might haue learned amongst Scholers , that a dore naile could not be said to be dead , because it had never life . Privat opinions with vs sway not ; each wel disposed man , submitteth himselfe to the censure of the Church wherein we liue , our Church to the Scriptures , and this wee make to be the last resolution .

Mr LEECH .

It is lawfull to followe the spirit in interpreting the Scripture : but it must be the spirit of the Church : that spirit of peace , vnity , charity , that descended vpon the Apostles vnited , for domus vna , &c. they abode all in one house ; a signe of externall charitie ; Mens , & anima vna ; one minde , one soule ; for they had but one God , one faith , one Church ; Ancient Church . Calvins , and Luthers congregations . a signe of internall , spirituall vnity . The same spirit ever since continued in the Church , vnited in faith , not divided in faction . And wee may seeke for the sense of the scripture : but where ? It must not be out of the stincking puddle of a private braine ; The aforesaid gentlemen , &c. but forth of the treasuring memory of the Church . Christi Evangelio vim non inferat humana praesumptio : patrum semel definita non sunt iterum in dubium vocanda : This is contrary to cursed Luther . it is blessed Leo in his 94. Epistle : let not humane presumption dare to offer violence vnto the Gospell of Christ : for the constitutions of fathers , once decreed , are not further to bee questioned . Nec definitiones eorum perpetuae commutandae , quorum regulam secundum scripturam esse didicimus . ( So speaketh Flavianus bishop of Constantinople in his Epistle to Pope Leo the first . ) Neither are the perpetuall determinations of them to be changed , whose rule we haue learned to agree with scripture .

ANSWERE .

Vnity was the bond of Patriarkes , Chariot of the Prophets , refuge of the Apostles , solace of the Saints , and Character of Christians . But is this belonging to them who abhorre vnity , whose religion is rebellion , whose faith is faction , as our Church litargie speaketh in the prayer against the conspiracies of Papists ? What part in vnity haue they , that haue divided Christs Coate ; nay Christs body , Christs Church ? Quis tulerit Gracchos de seditione loquentes ? Doe all the opinions in the world , squadron themselues into so many divided factions , as Papists ? Do not they , like the Midianits , sheath every man his sword in his neighbours side ? Cumel is against Suarez , Bellarmine is invaded by Carerius , for giuing to little to the Pope Marsilius and Father Paulus encounter him , for giving to much : Cardinall Columna striueth with Baronius , Barelay with Boucher , Antonius Augustine tilts against Gratian. That , as Ieronymus de Cavallos hath set forth , in the law , his speculum aureum opinionum Communium , contra communes , so also in the diversitie of contradictions , riotting one against another , the sweet and mellifluous Author of the Peace of Rome ( whom I may tearme a library for a whole nation as Mirandula entitled another great scholler ) hath most amply delivered and sealed it with their own proofs ; Doct. Hall . so also hath Crastovius , in his booke Bellum Iesuiticum , 205 contradictions of the Iesuits ; Pappus hath collected 237 differences in doctrine out of Bellarmine . Laborious and reverend D. Willet proveth that there be 70 maine contradictions betweene the olde Papists and the new , 37 among the Iesuits , 57 points wherein Bellarmin is at strang variance with himself , 39 essentiall contradictions of Popish religion , 100 opposite Constitutions of the Popish Canons . And many more might in this kinde bee registred , wherein are divers assertions which are onely taile-tied , as Sampsons Foxes , with a firebrand betweene them : but are head-severed , wrenching one from another ? So that you are the divided faction , not we : our difference only de fimbria , non de toga ; yours de toga , de corpore , de Christo : many ridiculous , many blasphemous , all erroneous . We doe not seeke the sense of Scripture out of the stinking puddle of a privat brain as out of the Crows nest of your invention , that impostumated phrase doth traduce vs ; nor doe wee by humane presumption offer violence to the Gospell of Christ , as many thousand places in Popery bee abused , as your blasphemous Pope , who vpon that place , Act. 2. Papa Clem. In Canonis cap. disertiss . 12. quaest. 1. Bellar. lib. 2. de sacram c. 1 Bell. Tom. 1. lib. 3. cap. 3. Bell. de Mon. Erant Apostolis omnia communia , addeth , immo & coniuges ; or your detorting Cardinal Tortus , the Torturer of Scripture , vpon that , spiritus Domini ferebatur super aquas , ergo Baptismus confert gratiam ex opere operato ; or againe , vpon that Scripture , Bibite ex hoc omnes , id est , saith hee , omnes Apostoli ; or vpon that place , vocauit nomen eius Enos , & coepit vocare nomen Domini , ergo , Enos fuit Monachus : and infinite many more violences by him offred . Your cursed epithet against Luther is full of hellish fury . I doe assure my selfe , that God blesseth , where the Pope curseth : and as sure I am , blessed are they that die in the Lord , and so is he , for he resteth from his labours . And was Luther cursed for denying some interpretations of the Fathers ? Did not Caietan as much , In praef. com . in lib. Mosis . in affirming that God had not tied the expositions of the Scriptures to the sense of the Fathers ? And did not Andradius , so who teacheth that the Fathers doe in many places not expound the Scriptures according to the literal sense , the only which , hath power to proue points of faith , and that when they seeke the literall sense , they doe not alwaies finde them , but giue diuers senses one vnlike another , therfore we may forsake their senses all , and bring a new vnlike to theirs ? Now , dare you curse Caietan and Andradius , Andrad . desens . fid. Trid. lib. 2. and bestow that epithet vpon these , that you doe on Luther ? I knowe you dare not . But as in others , so in you , Tullies observation is remarkable , Tully . that bad Orators insteed of reasons , vse exclamations . The reason why Luther is so much vilefied among you , Erasmus gaue long since , Chronic. Carion . Auct . a Melanthon . lib. 5. when being asked by Frederick Duke of Saxony , what hee thought of Luther so earnestly seeking reformation ; Erasmus answered , as Carion records it , that Luther had committed two great errors one was , that hee touched too neere the Crown of the Pope ; another , that he purged too much , the belly of the Monks . But , the name of Luther shall remain among the posterities for euer : and howsoever , Hell and Papists , haue endeavoured to transferre vpon the cause , personall weaknesse , most falsly imputed vnto him ; yet that Epitaph of his , framed by Reverend Beza , shall be monumentum aere perennius , Beza in Epitaphijs . Roma orbem domuit , Romam sibi Papa subegit : Viribus illa suis , fraudibus iste suis . Quanto isti maior Lutherus , maior & illa , Istum illúmque vno qui domuit calamo ? The last part of this Paragraph vrgeth Flavianus , to which speech , we most willingly agree . The determinations of the Fathers are not to be changed , when their rule is consonant to Scripture : but we deny , that the generall consent of the Fathers , ever helde this point ; for many of them whom you vrge , haue not ( as in your proofes it is plaine ) so much as the distinction , or any word of Counsaile . And againe , if by the misinterpretation of that place of S. Paule , some of the Fathers read the place so : yet the Greeke Fathers haue not any word of Counsels , D. Benefield his Appendix pag. 186. in all their workes , as Doctor Benefield in his Appendix witnesseth .

Mr LEECH .

And therfore to exemplifie further vpon this ground , and to raise the particuler building vpon this general foundation : I would but aske ; what meant S. Cyprian ( that ancient famous martyr , in his tract de Nativitate Christi . sectione 10. penultima ) and S. Gregory ( that worthie pillar of the latine Church ) in his 26. booke on Iob to stile these consilia perfectionis , Counsailes of perfection , if there be no Counsailes ? Secondly ; what meant Theodoret , Primasius , Sedulius , Haymo , Theophylact , Ambrose , Augustine , Hierome , Gregory , Basill , Chrysostome , Beda , Lyra , Aquinas , Anselmus , with all antiquity greeke and latine Church , so to expound that place of S. Paul 1. Cor. 7.25 .

ANSWER .

Suffragia potiùs sunt pendenda , quàm numeranda ; voices and authorities are rather to be weighed , than to be numbred . Cyprian or Gregory haue no worde of Counsailes . The booke falsely ascribed to Cyprian , is denied to be his by Pamelius , Bellarmine , Possevine , & many others of your owne , as hath beene proved : & the ancient manuscript thereof , in the library of All-soules Colledge here in Oxford , entitleth Arnolde , an abbat , to be the Author of it . For Gregory , as I haue many times cited , so do I now againe , if in that place so often quoted , viz. the 26. booke 24. & 25. Chapters , you finde the word Counsaile : I will surcease to answere , & begin to beleeue you . It is an easie businesse in you , to faine the distinction of Counsels to be in Gregory , seeing that the Vaticane Cyclopses haue foisted 168. Epistles into him , besides infinite corruptions , and contradictions , as will shortly appeare by the exact , and laborious endeavours , of that liuing Library , Mr Thomas Iames , the indefatigable , and carefull President of that businesse ; and the diligent assistance of many , some whereof are the choisest , & most eminent in all our Vniversity . The Fathers , that you muster togither out of ranke , I reverence : yet what Austin , in his 19. Epistle , said in such another case , that I hold good ; For all these , Austin . in Ep. 19. and aboue all these we haue the Apostle Paul ( saith he . ) Though some of these Fathers do so read , according to the translation formerly condemned : yet , habemus Apostolum Paulum , we haue Paule to witnesse the contrary , in his owne word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; it was but his advise or sentence , not counsell .

Mr LEECH .

Thirdly ; what meant S. Hierome ad Eustochium , and against that Epicurean Heretique Iovinian ( one of the first impugners of this Doctrine ) S. Ambrose in the tenth booke of his Epistles , the 82. ad Vercellensem Ecclesiam , & in his tract de viduis propè finem : S. Augustine in his 61. sermon de tempore , his 18. tract de verbis Apostoli , chapter the 21. his 2. booke of Evangelicall questions , chapter the 19. and in his Enchiridion ad Laurentium , chapter 121. Origen vpon the 15. to the Rom. S. Basill de vera virginitate : S. Chrysostome in his 8. Homilie de poenitentia : Nazianzen in his 3. oration ( which is the first invectiue against Iulian ) and many others ? The time would faile mee , if I shoulde reckon vp all . And therefore to close vp all in a word ; what meant all antiquity , greeke , and latine fathers , so to distinguish betwixt precepts , and Counsailes , if there bee no Counsailes .

ANSWER .

Lubertus truely observeth of Bellarmine , that in a point where hee is weakest , there will hee name and quote Authorities most plentifully : but , when hee should come to the life of the point , then he shuffles away among his multitude , like a Cut purse in a throng , or like the fish sepia , who being ready to be caught , darkens the sea round about with a black water issuing from her . These authorities and Testimonies of the Fathers , haue been answered in that part of the Tract before the Sermon , and , as the occasion was offered , in the sermon ; and all of them , even the most strong , and selected authorities that you coulde gather , are aunswered plentifully in Doctor Benefields Appendix : where it is proved , that the Fathers did not set a man beyond the Land-marke of Gods commandement : but that by the generall precepts , enioining all ; & the particular , commanding some ; every man , is bound to serue , and feare , and loue the Lord , with all his heart , with all his soule , and withall his minde . And this , necessitate praecepti , by the necessary obligement of the commandement , Austin . in 38. Psalm. that which Austin vpon the 38 Psal. hath written with the pen of a diamond , standing fast as Hercules Ne plus vltra ; that no man can say , he is perfit , Nemo se dicat esse perfectum , and so proceedeth , that if any man doe looke for perfection in this life , decipit se , fallit se , seducit se , non potest hîc habere perfectionem .

Mr LEECH .

To these I might adde Wickliffe against the order of begging friers : where he stileth them Christ his high Counsells . Likewise Luther in the 30. article of his assertions . Iudicious and learned Hooker in his Church Politie , and the Apologie in defence of him in the Chapter of satisfaction . D. Barlow . The Bishop of Rochester ( and elect of Lincolne ) in his sermon preached at Court concerning the authority of Bishops ; the 4. page , before the ende .

ANSWER .

It is not vnfitly said by you , I might adde : for never was so small a booke so stuft with additions and detractions , as this is , adding to divers Authors , detracting from divers persons . Heresie is a Bastardy , it seldome knoweth the true Father : that names many Fathers falsly , this vrgeth many fainedly , and indeed hath no lawful Father but that outlawried pervagus terrae in the first of Iob , Iob. 1. Gen. 4. it selfe being vagus terrae , as Cain was , in the 4. of Genes. For those that here you ad to your Catalogue of Authors and Authorisers . First , Wickliffe must be heard in his owne maner of speech , Wick . against begging Friers Chap. 34. Luther . yet he needs no interpreter . In the 34 Chapter against begging Friers , these be his words , Many blind fooles binden them to the high Counsells of Christ , that cannot keepe the least commandement : but see hypocrisie of them ; sith each Counsell of Christ is commandement for some time and some circumstances , how binden they them to more then the commandements ? Not by the Counsels , for they been commandements : but they fainen this , to draw yong children , into their rotten habit , and other fooles , that knowen not the perfection of Christs order . Now , you haue heard wickliffe himselfe , beleeue him , and reade no reporters of his fragments . Next , Luther fauoureth your cause verie little . In the place you cite him , hee saith that there is but one Counsaile Evangelicall : if you stande to him there , avowing only the Counsell of Virginity you must let Poverty go begge , and obedience go loose . But Luther vpon better consideration , doth vtterly discharge all Counsails , Luther de votis Monasticis Tom. 2. fol. 300. in his book de votis Monasticis Tom. 2. fol. 30. a. Mr Hooker is before interpreted , and I hope will giue satisfaction , though you quote him falsely , in his Chapter of Satisfaction , the place being found in the Article of superogation . His Apologist is also made plaine in the same place . The Bishop of Rochester , now of Lincolne ; then the Austin of Hippo , nowe the Ambrose of Millaine ; doth no way yeelde you suffrage in his powerfull sermon concerning the Antiquity & Superiority of Bishops , shewing out of Clemens Alexandrinus , that the Apostles manured the Church , with a double tillage 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : If ( saith hee ) any thinke that this maketh way to Popish traditions , vnwritten verities , it is no other then S. Paules distinction of praeceptum and Consilium &c. His reverend wisdome , & most accute iudgement , alleaging the word out of a vulgar translation meaneth by the name Consilium those things which S. Paul 1. Cor. 11.34 . calleth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , things vnwritten , which the Apostles did or spake , as the times occasioned , and the holy Ghost directed ; further then this , there is nothing in that place or sermon , giving warrant to your opinion , of iustifying popish & monkish Counsells , and how great his dislike is to any such position , his learned speech at Lambeth ( which like a thunderbolt strooke you dumbe ) doth testifie to all . So that all these witnesses refuse you . Luther , wickliffe , Hooker , D. Covell , and this most reverend Prelat not vouchsafing your doctrine countenan e or maintenance .

Mr LEECH .

These , and many more of their ranke I might adde ; if I could be perswaded , that the Fathers needed their sons suffrages . And yet certaine I am , Sonnes in this point ; or such like . For no otherways did I meane . that the sons stande in neede of their fathers testimonies . Or were it not rather so , that all these ( being men of eminent note in our Church ) are rather relatores antiquae fidei , quàm authores novae doctrinae ; relators of the ancient faith of the Church , ( to their credit and honor , in that respect , he it spoken ) rather then authors , and coyners of any new doctrine ? And therfore passing them , and for this time sparing them , not to strike a haires breadth from my former grounds ; Leo Epist. 17. & 94. my maine conclusion is this : maneant termini patrum , intráque fines proprios se quisque contineat : sufficiant limites , quos sanctorum patrum providentissima decreta posuerunt : let the bounds of ancient church abide , and let every man keepe himselfe within due bounds , & limits ; let the meetes which the Fathers most prouident decrees haue set , content vs . And the reason is excellently rendred by S. Bernard : Epist. 77. ad Hugonem de S. Victore . viz: quantò viciniores erant adventui salvatoris , tantò mysterium salutis pleniùs praeceperunt : the neerer the Fathers were to Christ his incarnation , the more cleerely , and fully received they the mysterie of salvation .

ANSWER .

It is true the Orthodoxall Fathers need not the suffrages of their sonnes , and yet Bellarmine denieth it , and is so vnnaturall to the Fathers as that he maketh them to need the suffrage of the Pope : Bellar. de Pont l. 2. c. 27. § Respon. istos for when hee is pressed by Nilus , to follow in the question of the Primacy , the opinion of the Fathers , he professeth that the Pope hath no Fathers in the Church , for they are all his sons . So by this Gregory the great shall stand in need of Burgesies testimony . Can you endure this , that Gregory , whose learning holinesse eloquence &c. was so eminent , he that you call Patron , though he never bestowed so much as opinion vpon you , shall he need the testimony of Mounsieur Burghesi , whom your owne confesse to be none of the best Popes , and sure not of the best men . But to the Fathers this I say , we respect and honor them in generall : and the present quotation of S. Bernard , we dislike not . For Patres quo saniores , eo seniores ; quo iuniores , eo ieiuniores ; but they being impostured , as Papists professe to practise it , in their Index expurgatorius , that if the Fathers speak against any points now maintained by papists , Ind. Expurg . belg . fol. 20. then the Index warneth thus , Let vs excuse it , or extenuat it , or deny it by some devise , or faine some other convenient sense when it is opposed in disputation : Our main conclusion hence is , Patres quo Papis viciniores , eo corruptiores .

Mr LEECH .

To these , were my iudgement and opinion any , Of Luther , Calvin , & all their proper Disciples Qui non consentit Sanctorum Patrum expositionibus , seipsum alienat ab omni sacerdo tali communione , & à Christi praesentia . Eudoxius in Concil. Chalced. I durst not otherwaies then subscribe with all humble submission to the censure of the Church ; fearing that censure of Flavianus ( Bishop of Constantinople , ) in his first Epistle to Pope Leo the first ; Haeretici est praecepta patrum declinare , & instituta eorum despicere : It is the propertie of an heretique to decline the precepts of holy fathers , contemning their cannons , and decrees .

ANSWER .

Your iudgement or opinion is very small , seeing you take vp any thing at the second hand , and from Coccius Treasury , that cocks dunghil , cul Pearles as you thinke them . Twise before you submitted your selfe to the Church , and in every page almost to the interpretation of the Fathers . That the Church hath necessarily a stroak in the decision of Controversies , we deny not : but so ever that it subscrib to the truth of scriptures . Next you submit to the Fathers : the Fathers we reverence more then any Papists in the worlde doe : neither doe I beleeue that ever any Protestant in the Christian world , hath offered so much disreputation , vnto the Fathers , as Bellarmin himselfe hath don not only in generall , De Pont. lib. 2. c. 27. § resp. istas . Bell. de Purg. c. 18. praeter●a & q. ad quartum de poenitent . l. 1. c. 1. § igitur . Beilar . de verbo Dei . l. 3 c. 10. § dicens . making all the Fathers but Children , and novices to the Pope , but in particular , almost every Father , is vilified by him . To Damascene he giues the flatly , and affirmeth that Tertullian is not to be reckoned among Catholiques , & so , & worse then so , he speaketh of many others , so ill a Patron is he of them , that disesteeming any of them in any thing that crosseth his assertions , he concludeth thus ; it is evident that the cheefest of them haue greeuously erred . So that it seemeth Bellarmine is the heritique , that Leo speaketh of , who declineth from the precepts , and contemneth the decres of holy Fathers .

Mr LEECH .

Thus much be spoken in defence of that great pillar of the latine Church S. Gregory saying ; Quidam non iudicantur , & pereunt , quidam iudicantur , & pereunt ; quidam iudicantur , & regnant , quidam non iudicantur , & regnant : as also in defence of that sentence , inferred vpon the last braunch , transcendunt aliqui praecepta legis perfectiori virtute .

ANSWERE .

It is strange in divinity not only , but in common sense , that first you should make your sermon , & then after choose your Text : it was vsuall in you , if those that were best acquainted with your vnmethoded studies , be not mistaken . You grounded your distinction vpon that Text , that without much wresting and wiredrawing , would not serue you . And you accommodated your distinction as vnfitly to this doctrine of Counsells , as you father this doctrine vpon Gregory , from whose authority you cannot produce any word of Evangelicall Counsell ; your defence was a very poore on , you left S. Gregory to fight for himselfe , for you fled . Cum caeteri pugnabant maximè , tu fugiebas maximè , saith the Comoedy . Father Anbignies defence , for concealing Ravelliacks damned treason against the last French King , was this , Anti-Coton . that God had given him a grace to forget , all that he heard in confession : It appeares you haue the like guift , to mistake most that you read in the Fathers , else you would never haue maintained such disiointed inferences .

Mr LEECH .

This I haue the rather done ( God , and his holy Angels in whose presence I now stand , and speak , De Mysterio Mediatoris lib. 1. As hereticks as temporizers . bearing me witnesse ) lest that imputation of Fulgentius should light vpon me , viz. Fidem Ecclesiae nolle asserere , est negare , vno eodémque silentio firmat errorem , qui errore , seu tempore possessus , veritatem silendo non astruit ; Dominicam gloriam qui non firmârit , evacuat ; & divinam contumeliam qui non refutârit , accumulat . Miles ignavus som nolēto corpore depressus , regia castra oppugnantibus tradit , dum competentibus vigilijs non defendit . That is ; not to aver the Doctrine of the church , is to deny the faith of the Church ; So are some in England . So are others for with one , & the selfe same silence , he strengthneth an error , who being possessed or carried away with errour , or time , avoucheth not truth by his silence . He that confirmeth not the glory of God , weakneth it ; and he that confuteth not iniurie offred vnto God , augmenteth it . The slothfull sleepy souldiour betrayeth the Kings tents to his enimes , whilst hee keepeth not true sentinell as he should .

ANSWER .

Fulgentius speech , fitteth vs , as well as you : your protestation we partly beleeue , and yet , but partly , because you sinne more of negligence then of ignorance . I would I could giue you that testimony which S. Paul did the Israelits , Rom. 10.2 . I beare you record that you haue the zeale of God , but not according to knowledge , or as another testimony of Scripture in the like case , that you do onlie stray by ignorance : Then would I hope , that terrour of conscience should not punish your error in knowledge . The Donatists loved their opinions better then their liues , and you affect your owne folly more then Gods glory : wherefore my exhortation to you is ; Returne , Returne ô Shunamite : Can. 6.12 . if you wil not , my praier and Petition for you is this , Father forgiue him , for he knoweth not what he doth . Your marginallis false : scandal not our Church , slander not our professors . The Law & Gospell agree in this , Cursed be he that revileth the elders of his people .

Mr LEECH .

Hath any weedes of superstition growne vp with this Doctrine in the field of the Church ? Oh let not the pure wheate of Evangelicall Counsailes of perfection quoad viam , quoad gradum , fare the worse for the weedes . Vnskilfull husbandmen are they , and very vnfit to manure the Lord his tillage , whose preposterous zeale issuing from the ground of a private groundlesse iudgement , would pul vp both wheate , and tares togither .

ANSWER .

The words be otherwise in your coppy , commanded by authority , and by the notes , against which , exception was taken by the learnedst of our assemblie . Vnder your owne hande . This Paragraph beginneth thus ; Hath any weedes of SVPEREROGATION growne vp , &c. And dare you not nowe vse the same tearme ? Insteede of supererogation , you put in , superstition . I grieue to think , that you do receiue the wages of iniquity for maintaining ( as far as your poore revenews serues ) these two bastards of the Pope , Aug. retract . l. 1. c. 19. Hier. l. 1.3 . , contra Pelag. Theodor. in Rom. 10. Chrysost in Rom. 10. hom 17. Sed. in 10. Rom. impiety & absurdity . The works of supererogation are of al other points of Popery most abhominable , besids that none of the fathers teach so , and that many of them bee expresly against them , as Austin , Hieron , Theodoret , Chrysostome , Sedulius : your owne defenders Aquinas , Gerson , Iansenius , Paludanus , and Cusanus , all deny this point . And seeing , that Scarlet whore of Babilon , drunk with the blood of Gods Saints , is nowe carted by heavenly iustice through all the reformed Congregations of the world : I see not but every true Christian should be ready to cast a stone , & the stone which I cast against superogation is no other , than that which S. Iohn cast against it , who giveth the lie to him that saith he hath no sin . Bell. de . Mon. lib. 2. c. 13. And Bellarmine is constrained to confesse that S. Austin , Bernard , and Thomas doe thinke it impossible to keep that Commandement , Thou shalt loue the Lord thy God , with all thy heart , with all thy soule , and with all thy minde .

Mr LEECH .

These are wiser , & fuller of zeale , then Christ himself , who suffred , nay gaue commandement ( as it is in the parable ) that both tares and wheat should grow together , vntill the harvest of the last iudgement ; and then shoulde the tares , and weeds be bound vp in bundles , fitted for the fire ; and the wheate should be gathered into his barne . For at the last iudgement , Sermo 3. de le iunio & collectis . 1. Cor. 3.12.13 . there are some things vrenda flammis , other things condenda horreis , as S. Leo speaketh . And doth not S. Paul allude to this ? Whose words be ; if any man build vpon Christ ( the foundation ) gold , silver , precious stones , timber , hay , stubble ; every mans worke shal be made manifest , for the day shal declare it , because it shal be revealed by the fire , and the fire shall try every mans workes , of what sort they are . To which fire , let this Doctrine be reserved to stand , or fall ; to burne as stubble , hay timber ; or rather to escape , as gould , silver , and precious stones .

ANSWERE .

True zeale , is the true seale of a Christian . If you had any sparke therof , I would wish , as Porsenna did to Scaevola concerning his Country , Lavater . Iuberem macte virtute esse , si pro mea patria virtus ista staret . So I for true Religion . Iobs friends had a bad cause , but handled it well ; Iob had a good cause , but maintained it ill ; neither ability of the cause , nor dexterity of the handling haue assisted you . The multiplicious abuse of Scripture in your text , is frequent : that , as the Prophet spake of aslying book , so may al of your lying book . You wold by intimation of that Scripture in the Parable of the Tares , desire , that as the tares are suffred to growe , Mat. 13.30 . so your doctrine may remaine vncensured till the iudgement . It is well that you acknowledge your doctrine to be like the Tares . Fearefull will that iudgement be at that vniversall Sessions where Christ will be iudge , & the Saints the Iury , when you are accused with those words of the Parable , Master sowedst not thou good seed in thy field ? whence them are these tares ? In that Parable of Christ , as the streame of interpretation doth carry it , is meant , that by the evill seed mixt with the good , the Church shall never be free from some wicked , & that it is impossible to roote them finally out : for if wee wish to avoide these so fully as the godly could wish , wee must goe out of the world , as the Apostle speaketh . So that of lewd persons , not of hereticall positions , that place is to be vnderstoode : for Christ doth threaten the Churches in the Revelation , for connivencie of false doctrine : Laodicaea , Rev. 2.3 . chap for beeing neither hot nor cold ; Rev. 2.14 . Rev. 2.20 . Gal. Pergamus , for maintaining the doctrine of Balaam Thyatira , for suffring Iesabell to teach and deceiue his servants . The Church of Galatia is reproved , for that they suffered the Copartnership of Iewish Ceremonies , when they were established in the Gospell of Christ and shall Religion the truest bond betwixt man and man , the knot of coniunction and consociation , In Dion . Cass . shall it bee divided ? Shall Maecenas wish Augustus to hate and correct any that change any thing in the service of the Gods ? Ioseph . cont. ap. 2. Shall the Athenians enact that they that spake of their God otherwise then the law appointed should be severely punished ? And shall we so much neglect the attonement of iudgements , and peace of soules , as to suffer blending of doctrines , not only leaven in our Lumpe , but poison in our bread ? Far be it from vs and from our seed for ever . Let it be the brand not only of a luke-warme affection , and of a Policie overpolitique , but of Machiavillians and matchlesse villaines , to call for connivency of hereticall positions . From hel it came , to hell it must returne againe . We cannot chuse but suffer the Tares of iniquitie to grow vp : but we will endeavour pro aris & focis to eradicat the Tares of heresie . Your second place of Scripture out of S. Paule ( A chardgeable Appeale ) is very fit for your purpose ; and the words in the next present verse , as fit for mine , 1. Cor. 3.11 . Let every man take heed how he buildeth : & the later of those verses shall bee my praier for you , that though your worke burne at that day and you loose , yet you may be saved . In the meane time Scripture hath disapproved you , and the fathers haue refused you .

Mr LEECH .

Now to God only wise be rendred praise , power , might , maiestie , rule , dominion , and thanksgiving , and let al the creatures in heaven , in earth , or vnder the earth , say so be it ; Amen .

ANSWER .

Vnto that supreame iudge , Rev. 22.13 . and to the last iudgment be this referred , and vnto the everliving God , who is in himselfe α & ω in Angelis sapor et decor , Aust. in iustis adiutor & protector , in reprobis pavor et horror , be ascribed , the admiration of his Maiesty , the acknowledgment of his mercy , the awful remembrance of his power , the ioyfull continuance of his favor . And Hallelu-iah , Rev. 19.1.2 . Salvation , and glory , and honor , and power be to the Lord our God , for true and righteous are his iudgements , for he hath condemned that great whore , which did corrupt the earth with her fornications . Amen . Hallelu-iah .

CHAP. 8. Mr LEECH .

THus ( gentle Reader ) thou hast seene my maine defence of this doctrine , wherein I haue followed the mature advise of the Philosopher , and Oratour . For I thought it not sufficient to confirme truth in the former part of this sermon , vnlesse I confuted falshood also in the later . And this I did for establishing thee if thou be in the right : or reducing thee vnto it if thou hast been in the wrong .

ANSWER .

THus ( Gentle Reader ) thou hast seen the meane defence of this doctrine , wherein whether the author ( as he professeth ) hath followed the advise of the Philosopher or Orator , iudge by the contradictions , misapplications , falsifications in the sermon . Can Oratory or Philosophy be obtained without Grammar ? or cannot a Grammarian distinguish between Concilium & Consilium , the one , comming originally à conciendo , Calepin . id est , convocando ; the other , derived from Consileo , eo quòd vno consulente , caeteri consileant ? It was a most probable tryall of the Ephraimits in shibboleth , Iudg. 12.6 . and sibboleth ; the mistaking , cost the death of the body . It was a laudable triall betweene the Counsell of Nice , and Arius , in the difference of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; the mistaking was heresie , the death of the soule . The Hebrewes haue a Tradition in their Talmud , that they that could not discerne the pronouncing of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , should not be made Priest , Meg. c. 3. p. 24 or reader in their Synagogue . And surely , vnfitte is hee to write of Counsells , that knoweth not the difference of letters in Concilium , and Consilium . I hold those titivillitious altercations of some Criticks , not altogether so necessary : as whether Epistula , or Epistola ; iccirco , or idcireo ; cotidie , or quotidie bee the better reading . But , in a matter of moment , of maine difference , a letter may much alter the sense . Caranza , Caranza in Epit. Concil. in Concil. Laodicens . Can. 35. in the Councell of Laodicaea , the 35 Canon , which was made against the worship of Angells , putteth in Angulos insteed of Angelos , hauing no other corner to runne into , to free his Church from the assertion of Idolatry ; and in this there was wit ioined with knavery , so that it was pretty , though pestilent : but it was absurd to continue in your written Coppy , ever to write Concilia with the ● in steed of s , as fearing to make longam literam , The great difference of the things , and the warning of Franciscus Sonnius should haue made you more criticall . For Sonnius very plainely , giueth a Caveat in this behalfe , as supposing some such as your selfe should hereafter need it . This is such a soloecisme , in any learned iudgement , that it would haue cost a lashing in any free schoole in England . And howsoever , you hold that common rude speech of the Popes true Fiatur , in contumeliam omnium Grammaticorum , yet not Theologorum .

Mr LEECH .

And howsoever the truth of this doctrine hath not already ( nor yet haply hereafter shall ) escape the tongues , and penns of some malitious , or ignorant carping adversaries ( enimies of God , and his Church ) yet can it never be suppressed ; but it will prevaile in the ende , and florish like a greene palme tree ; being iustifiable and glorious both before God , and man where reason swaieth , and not passion rageth .

ANSWER .

Heresie hath beene gainsaid in all ages , and among the rest this , where , by the title of Evangelicall Counsells of perfection , vaine Imaginarists haue sought to proue merits , perfection , supererogation , and other strange and false positions . To the suppressing of which , the Fathers in all ages , haue concurred , as to the extinguishing of a generall devastation by fire . Account you the opposers of your doctrine , malitious and ignorant carping adversaries : but God , whose cause they haue in hand , seeth and iudgeth , whether they that acknowledge their sinnes , or they that obiect their merit ; whether they that confesse themselues vnprofitable servants , or they that professe Angelicall perfection ; Psal. 19.7 . they , that with reverence doe beleeue the law of the Lord to be perfit , and an vndefiled law , or they that accuse it for want & imperfection ; they that professe , it is impossible to fulfill the law , or they that vaunt of performing more then is required by the law : and , as he seeth and iudgeth , so he rewardeth every man according to his worke ; and hath pronounced that the wicked shall bee as the chaffe , that the wind scattereth to and fro . Psal. 1.4 .

Mr LEECH .

Farther ; I can for more full complement ( if neede bee ) produce all charters , roles , evidences , iudgements , censures , sentences , arrests of all Christian parliamens , the vmpiring determinations of the highest Ecclesiasticall tribunalls , and generall Councells notwitstanding all pretenses , pleas , intrusions , surreptions , shifts , contentions of all Hereticall Iovinianists .

ANSWER .

This Paragraph hath put you out of breath , & put truth out of you : It is like that congerious and multiplicious numeration of Criticks Phrases in Merula , where he reckoneth vp , Commentarios , Adversaria , Merula . pag. 218. Annotationes , Scholia , observationes , Animadversa , Castigationes , Disquisitiones , Miscellanea , Centurias , Syntagmata , Collectanea , Catalecta , Spicilegia &c. Such is your disfigured figure in conglomerating your charters , roles , evidences , sentences , arrests , &c. But what haue these to doe with Evangelicall Counsells , Quid ad Rhombum . any of sense , that readeth it , will afford no other allowance , but this of the Poet ; Hor. art. Poet Quid dignum tanto feret hic promissor hiatu ? If I should follow you in this kinde , I could vrge , to make vppe an army royall in encounter of yours , all Scriptures , Patriarkes , Prophets , Apostles , Martyrs , Saints , Kings , Bishops , Fathers , Doctours , Professours , Schooles , Chaires , Vniversities , decrees of the Church , Canons of Councels , Constitutions of Synods , Histories , acts and monuments of all times and of all places : Notwithstanding the Index expurgatorius of the Pope , the demolishing of Antiquity by the Iesuits , the Corruption of the Fathers & all authorities by the Vatican impostors ; and all the endeavors of Rome , and Hell , to violate the truth .

Mr LEECH .

Ad nihilum devenient tamquam aqua decurrens : which S. Austine doth fitly apply vnto heresies . Such is the difference betwixt truth , and falsehood , that errour in time ( as it is but the entertainement of time ) will of it selfe fall away , when Truth will stand impregnable , how many soever impugne her ; so true is that of the Apostle ; we can do nothing against truth .

ANSWER .

The difference betweene truth and falshoode is as much , as the height of heauen , and the depth of hel . But you never tooke paines to distinguish truth from falsehood , never to enquire publikely , or to study seriously the arguments against your opinion . S. Augustine thought it fit to make knowne whereof he stoode in doubt , and also wherefore : your course was otherwise , Aug de Genesi literam . you conceived in the eare , and brought foorth in the mouth ; you read Coccius & Bellarmine , beleeved them , and preached them , and tooke vp from them , vpon trust , but not vpon truth . You builded vpon the sands , & your building is fallen , because not founded on the corner stone , for other foundation can no man lay , then that which is laid , even Iesus Christ .

Mr LEECH .

And therefore leaving thee ( modest , and discreet Reader ) to iudge of the matter , & doctrine now in difference , as reason , and Religion shall induce thee , and not as the instigation and humour of some factious persons will seek to mislead thee ; I proceede to prosecute the remainder of this businesse ; hoping that no man ( of any apprehension ) will suffer himselfe to be deceived by vaine , & vnlearned suggestions .

ANSWER .

Reason must be submitted vnto Religion , but the triall of Religion only is submitted vnto Truth , the ancor of Christians in the Tempest of Controversie . Account it no instigation by humor , or prosecution against you by favour . The Poet is my warrant , Hominem malignum forsan te credant alij , Ego te miserum credo , &c. Neither Fathers in divinity , nor Fathers by authority can satisfie you , but you presume to proceed . I feare that like a flie about the Candel , you will perish , in the gainesaying of Corah . None here will be worthily thought men deceived by vaine and vnlearned suggestions .

Mr LEECH .

And if some men will obstinately shut their eies , yet my trust is , that others will looke vp to Heaven , whence this doctrine descended , and whether it doth most readily conduce ; and that they will no longer take darknesse for light , night for day , poyson for medecine , Heresie for verity ; since truth bringeth ever with it , certainety , peace , and security at the last .

ANSWER .

Psal. 135.16.17 . The legend giveth Scripture the lie . Scripture saith that Idols haue eies , and see not ; eares haue they , and they heare not : Legend . Aurea . and yet the legend reporteth that manie of the Idols & Images haue spoken , seen , and hard . They open their eies and see not , we may shut our eies and yet see , that this Doctrine never proceeded from heaven , or if it descended from thence , the descention was like to Lucifer that fell from thence into the bottomlesse pit , and no doubt Lucifers sin was no other then this , so farre by elation to superlatiue man , that in pride he rebell against God . By respiration we send our praiers to heaven , by inspiration wee receiue instruction from heaven , but I finde not that Phrase in any approved Author , that doctrine descended from heaven . And though the Priest in the law coulde only distinguish betweene a Leaper and a Leaper , yet in the Gospell the Lord hath so illuminated his servants , that they can easily discerne betweene the darknesse of the understanding which is falsum and the light thereof which is verum . Which truth is the daughter of Syon , and is attended with Peace of Conscience , ioy in the holy Ghost , remission of sinnes , communion of Saints and life everlasting .

Mr LEECH . THE SECOND PART CONTAIning the irregular , and violent processe of the Vice-chancellour , and his complices against me , and the former doctrine . Wherein the Reader may excellently discerne the nature of heresie , and the condition of Heretickes , as in a perfit glasse . * ⁎ *

As Iannes , and Mambres resisted Moses , so doe these resist the truth ; men corrupt in minde , and reprobat concerning the faith . 2. Tim. 3.8 .

ANSWER .

THE SECOND PART CONTAIneth , the exorbitant and virulent disobedience , and palpable & hereticall ignorance of the Author of the Triumph ; as also the false suggestions , and vncharitable imputations , against most of the Reverend and worthy Doctors of the Vniversity of Oxford : wherein the nature of a conceited malecontented Apostat is discovered , who having out of heresie spun the Spiders web , an opinion Popish , & ridiculous ; & out of slander and vnsavory words , hatched the Coccatrice e●ges , phrases reproachfull & malitious ; doth beholde his naturall face in a glasse .

Psal. 75. I said vnto the fooles , deale not so madly . Iud. 11. They haue followed the way of Caine , and are cast away by the deceit of Balams wages , and perish in the gainesaying of Korah .

A TRIVMPH OF TRVTH . OR DECLARATION OF THE DOCTRINE CONCERNING EVANGELICAL COVNSAILES ; Mr LEECH . CHAP. I.

When I had ended my sermon , it seemed good vnto Mr Doctor Hutton ( who was there present , & confronted me with ridiculous behaviour ) to cite me before himselfe immediatly in his owne lodging ; where I found him accompanied with two other Doctors ; D. Kilby , and D. Benefield , who gaue speciall attention vnto my sermon , with great shew of discontent .

ANSWER .

Chrysost. in 2. epist. ad Tim. 2. IT is S. Chrysostomes observation , that the cause of all evill , is the neglect of the authority of spirituall governours , when no reverence or feare or honour is vsed towardes them . If this had not proved true in you , you had not presumed ( when authority contradicted it to reiterate your former opinions . Or to accuse D. Hutton of ridiculous behaviour , whose gravity , and reverent deportment according to his place & age , founde not in the whole course of his life any accuser but you : his resolution in iudgement and office then in goverment , were the motiues causing him to send for you : you confesse that the Doctours accompanying him , attended , but much disliked your sermon so did not they only , but the whole Church , many standing amased to see you bring forth so publikely those two twins ignorance and impudence . Of these two Doctors in the former part you affirmed that one of them approved your Doctrine , and Apologisd for your opinion , which is most vntrue for he ever abhord your assertion , as formerly I haue answered you that his worthinesse protesteth , and as here plainely vnto all appeareth in that you say these two Doctors gaue attention to your sermon with great discontent .

Mr LEECH .

Before these men , D. Hutton began to charge me with scandalous , erroneous , and Popish doctrine , fitter to be preached in Rome , then in Oxford ; and therefore in no case to bee suffered there to disturbe the peace of the Vniversitie .

ANSWER .

The Provice chancellor and these Doctors as Indices et iudices veritatis did discharge that true care of Gods glory , to charge you with the breach of the peace of the Church , by obtruding a doctrine scandalous for the occasion , erroneous for the opinion , vnsafe to bee read and vnsound to be preached .

Mr LEECH .

To this accusation , I framed my answer to the same tenour , and effect , as you haue formerly seene in the kitchin-conference ; adding farther , that the doctrine of the Trinity , consubstantialitie &c. might be branded with the imputation of Popery , as well as this doctrine of Evangelicall Counsells .

ANSWER .

You preached this doctrine twise over ( verbatim almost ) as appeareth by the Coppies vnder your hand that now I haue in keeping , at least verbatim in your extorted producing of testimony : and now verbatim you haue the same Apology for your doctrine of the Trinity , consubstantiality , &c. which you rank with Evangelicall Counsells , and of which I shall haue occasion to reckon with you in your motiues .

Mr LEECH .

But such is the temerity of some men , that they will rather disclaime a manifest truth , then they will concurre in opinion with the Church of Rome . And for my part , I see no reason , why you may not as well renounce that Popish doctrine of the Trinity , as this of Evangelicall Counsells , since both haue their evidence from the same ground ( Canonicall Scripture and Ecclesiasticall Tradition ) yea the later hath more cleere deduction , and testification out of the Scripture then the former .

ANSWER .

Such is the miserie of some men , that they will in the corruption of their rotten hearts , vndertake the defence of some manifest vntruth , to get them a name ; as Reverend D. Kilby protesteth he often warned you : and it is the basenesse of some , that in the fruitfull grounds of learning , they smell after some dunghill questions of Popery , to obtaine a title of singularity . Mistake not , slander not , we disclaime not positions , so much , because Rome maintaineth them , as because Antichrist and heresie invented them : and yet looke into her streets , marke well her Bullwarkes , and religiously consider , what fountaine hath she not poisoned , what part of Religion hath shee not corrupted ? The doctrine of the Trinity , seeing you here againe vrge it as aboue , so I hence remoue it as aboue , to your Motiues .

Mr LEECH .

Secondly ; his worship obiected vnto me that D. Benefield had lately , and learnedly confuted the said Popish doctrine of Evangelicall Counsells , and that therevpon I ought to haue surceased ; my reply was , that D. Benefield his opinion was no canon of my faith , nor that his authority was of such value with mee , as to preponderate the iudgement of the Ancient Church , and testimonies of the venerable Fathers . And therefore since I began to publish this doctrine vpon such grounds , I was bound in conscience to defend the same ; and specially , since he made an opposition in schooles vnto my position in the pulpit ; so that I could not be silent without treason vnto God , & his truth .

ANSWER .

The argument consisted of reason and religion , in reason if the doctrine were answered , how could it be gainsaid ? the learning , wisdome , degree , of Doctor Benefield by infinit degrees paramounting all that ever will be in Mr Leech . In religion , for if the Canons of the Church ( grounded on Scripture ) doe someway obliege our consciences , & that among the rest , one especially provideth that there be no publick contradiction of points in religion , how durst this to be infringed , and opposition so peremptorily maintained by you in the Pulpit . But you say you did so , because that his opinion was no Canon of your faith &c. And yet you did make opinion the Canon of your faith and produced your conceit , distinction , grounds , testimonies , proofes , &c , all for the most part out of Bellarmine , and though you disclaime it , yet you vnderwent that Babilonicall servitude , which by Alphonsus de Castro is called Miserrima servitus iurare in alicuius verba Magistri : Alphons . de Castro . cont. haeres . lib. 1. cap. 7. so that opinion was your Canon . I haue already professed from the Protestation of D. Benefield that he read , no way with purpose , to touch you : but only in generall as this controversie was the occasion of much innovation , much corruption : so that yours was the contradiction , not his .

Mr LEECH .

Thirdly ; whereas he laid vnto my charge , that he had inhibited me to intermeddle any farther with this point ; I answered ; that de facto , he had never done it , and that de iure , he could not doe it . For God must bee obeyed rather then man . Besides ; though in discretion , & submission vnto your authority , I would haue surceased from prosecution of this matter , yet this notorious , and intollerable impugnation did force me to breake my intended silence .

ANSWER .

Deny it not , for you were charged vpon your second sermon , not to intermeddle any further in this point : and therefore your distinction de facto and de iure , is fond . Your inhibition de facto , should haue restrained you ; de iure , should haue feared you : for the Magistrat beareth not Gods sword in vaine . But you say , God must be obeyed rather then man . By what revelation or fained new found vision , had you command from God to preach this sermon the second time ? We must obey ( say the Lawyers ) Parents and Magistrats in licitis & honestis : but God in omnibus ; because all things are not only lawful to vs , but fruitfull for vs , if enioined by him . But God , Stella in Luc. Glory , iudgement , vengeance , proper to God only . Psal. 8.5 . that ( as Stella observeth ) hath impropriated 3 things vnto himself , the first being his glory ; never did send any warrant to you , so much to oppose his glory , as to place man , not as David speaketh , little lower , but equall , or somewhat higher then the Angells , in Angelicall integrity , spirituall transcendency , &c: as if man should be beholden to you , more then to his glorious maker . Besides , ( say you ) intolerable impugnation did breake your silence : you would make the world beleeue , you were iniured . S. Austin asketh in this case a question ; libet hominem vindicare ? Tom. 10. ser. 42. in Orat. Domin . and must you encourage your selfe in the vnlawfulnesse of revenge ? But God , & men , & Angells testifie , you doe iniury , to affirme you had iniury , by any notorious or intolerable impugnation . Were you imprisoned , censured , excommunicated ? Deserving all these , you were punished by none of these .

Mr LEECH .

Fourthly ; whereas he demanded a copy of my sermon ( protesting vpon his faith and troth to God , that hee would send me presently vnto the Castle , vnlesse I then delivered it ) I was content ( vpon the perswasion of Doctor Kilby ) to yeeld into his hands the originall , and only copy thereof . And so I was dismissed for this time .

ANSWER .

The Copy was demanded . And , though you say you deliuered it vpon persuasion : yet it might haue beene enforced from you . This protestation you objected once before against the Provice chancelour , and now againe . If you could fasten any aspersion vpon him , or any that the cause concerned . I knowe you would . Protestations are often iustifiable and commendable , Rom. 9.1 . 2. Cor. 11.31 . Gal. 1.20 . as I haue giuen instance before in many of the Saints , but especially in Paul in divers Epistles : To the Romans , I say the truth , and lie not , my conscience bearing me witnesse ; To the Corinthians , God , the father of our Lord Iesus Christ , knoweth that I lie not ; To the Galathians , I witnesse before God that I lie not . And Espencaeus , in his owne practise sheweth , that a protestation may very religiously be vsed ; Espenc . tract . 6. Epist dedic . ad Card. Cast . his wordes translated be these , I doe RELIGIOVSLY SWEARE , that as often , as I thought vpon the report of obtaining the Red hat freely , ( which others hunted after for mony , who were repulsed ) I giue immortall thankes vnto God , that he suffered not , I wil not say so much good , but so much evill to happen vnto me : Quid facerem Romae ? mentiri nescio . What should I doe at Rome ? I cannot lie . Thus much , for your obiection against his protestation : and thus much , for the honesty of the place , where your habitation is now supposed .

Mr LEECH . CHAP. 2.

This storme being thus overblowne , a quiet calme ensued , vntill M. Doctour King ( deane of Christ-Church , and Vicechancellour of the Vniuersitie ) was now returned from London ; vnto whom I made repaire partly to do my duty vnto him , and partly to preuent that sinister impression , which D. Hutton , and others sought to worke in him to the preiudice of me and of the doctrine which I had preached . For which purpose , I had collected the testimonies of 24. Fathers ; that thereby he might be well informed in the state of this present question .

ANSWER .

A storme it was not : you felt neither the thunderbolt of excommunication , nor lightning of expulsion . If in this storme , as you call it , you had shed a showre of repentant teares , then you might haue been happy , Aust. in that which S. Austin applyeth to such a purpose , Post pluuiam sequitur magna serenitas , post nubilum magna claritas , post tempestatem magna tranquillitas . Though you thought the storme calmed ; yet it was no otherwise then that the expectation of our most worthy Vicechancellors comming home staid it : to whom by preuention & anticipation , you made repaire , to repaire your weather-beaten credit , and ( you say ) to do your duty , which you had neglected to his deputy . But why feared you some sinister impression in him , who like that noble Emperour , in all causes kept an eare as well for defendant , as plaintiffe ? I coniecture the cause : conscience was the Notary , Register , & Remembrauncer of an offence ; and will proue the sting and scourge for the offence . Conscience , at this your first appearing , made you inwardly cry guilty .

Mr LEECH .

Assone as he beheld me , he brake forth into this passionate declamation . Sir , would you haue a worde with me ? In verie good time ; I haue many words to speak with you : for the shamefull rumor of your doctrine hath filled my eares wheresoever I came , in London , in Lambeth , or else where : your doctrine was stil laid in my dish ; yea I haue beene charged by divers to my face , for tolerating such scandalous , and erroneous doctrine freelie , and openly to be preached in this Vniversitie .

ANSWER .

His passion was no other , then that which should be the proper passion of every true hearted Christian . He was ( with Elias ) iealous for the Lord of hoasts : 1. King . 19.14 . 2. Cor. 11.2 . and as S. Paul was iealous with a godly iealousie , so was hee passionate with a religious holy Passion . It concerned him in a double respect : as a provident Vicechancellour of the Vniversity , to see that the Lords ground receiue no tares ; as the diligent Governour of that honourable Colledge , to see that the envious man liue not in his house , that would sow these tares . His burden of this double labour , requireth a double ardor , and without doubt it will receiue a double honour . The speech hee vsed to you , was the living representation of himselfe , full of courage , wisdome , truth , and honourable spirit : and therefore I may returne Martiall his Apostrophe vpon you , Sed malè dum recitas , incipit esse tuum ; His sweet speech hath lost much , by running through your Channell . Occasion of much griefe it was to him , to heare that vnder his Collegiat regiment , any one should presume to teach that , which was scandalous & most erroneous doctrine . And what freedome the world vseth in taxing Governors , as guilty of connivency to some vnrulie Heretoclits vnder their authority , Seperatists and Papists ( like Herod & Pilat ) in their daily invectiues do testifie .

Mr LEECH .

To whom returning my answere in dutifull sort , I protested first , that I came not to insinuate with him , nor to divert any course of iustice . Secondly ; I know the doctrine to be founded vpon such invincible proofes , and reasons , that it will stand impregnable against all assaults whatsoever . For demonstration whereof I presented the aforesaid testimonies vnto him , and desired him to take a diligent review of the places alleaged in that schedule .

ANSWER .

Your dutifull answere was vndutifull : in that , first , you came not to craue his favourable interpretation , and thereby in submission , to haue committed your selfe and cause vnto his worthy iudgement , as being in a double respect vnder his government ; secondly , you might haue remembred to speake truth , in this your answer , for you presented no such Testimony of Fathers , as you report here , nor collected any authorities out of them at all . When you were Collector for the poore proofes , that you produce , it seemeth you were Collector for the high waies also : you gathered that rubbish out of Bellarmine and Coccius , Ierem. 6.16 . not out of the old waie as the Prophet calleth them .

Mr LEECH .

Whervpon he contemptuously entwited me , saying : go , go ; you are a foole , an asse , &c: when you preach , here is nothing but Leo , Leech , and al the Fathers . A proverbe , which he had borrowed from some braynsicke Puritans , and prophane scoffers .

ANSWER .

Reproofes be as necessary Purgations : & you knowe how lawful it is according to the proverb , to affirme , Schapha est Schapha , as also that it is helde true in Physicke , Morality , and Diuinity , varium poscit remedium diversa qualitas passionum . Ioh. 4.7 . Acts. 7.51 . Iohn Baptist to the Pharisies crieth out , O ye generations of vipers ; Stephen to the Iewes , O yee stiffe necked , and of vncircumcised hearts & eares ; Peter to Ananias , Why hath Sathan so filled thy hart , Acts. 5.3 . Acts. 13.10 . that thou shouldest lie vnto the holy Ghost ; and Paul to Elymas vseth no other language but this , O ful of al subtilty and of all mischiefe , the child of the divell and enemy of all righteousnesse , wilt thou not cease , to pervert the straight waies of the Lord ? Such reproofes even to the dividing asunder the bones and the marrowe , haue beene vsed frequently and necessarily . But the wisdome of the reverend Vicechancellor forbare any such words as you impute here to him : & therefore in being the false relator , you are become the author of these titles you giue your selfe . The Title of Leo Leech , was so commonly growne to a Proverb of you , as that you grew prowd of it : but without reason , for you know , how the creature was dealt with , that strouted in the Lyons skin . But this title of Leo Leech , was not named then , but deferred till your finall Censure , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is your disease , your Title of brainsicke Puritanes is spleneticall if not Phreneticall . Wee are all free from the note of that Schisme , we professe no transcendencie , every man hath subscribed , and willingly acknowledged , the most auspitious and gracious goverment by the Religion professed , and for ever to be avowed in our Church . Forbeare then this tongue murthering , and malignant slandering .

Mr LEECH .

Which contumely I repelled with few words , and digested it with patience ; assuring him , that Leech with one Leo woulde bee too hard for any man that impugned this doctrine .

ANSWER .

Why should you boast of Leo , when you had neither strength nor hony from this Lyon . Leo is none of your Iury , you haue no Counsaile from him . Looke over your Catalogue , you finde him not there ; and looke into your conscience , and you wil finde , that you made no mention of him here : though you be false in opinion , yet continue not in everie paragraph to be false in relation .

Mr LEECH .

And truely I could not but marvaile , that hee , who in his lectures vpon Ionah , hath made a copious defence of the holy Fathers , and approved the vse of their testimonies in publique sermons , should now so vehemently except against me , and so meanely esteeme of them . But such is the condition of these men , that they will accept , and reiect the Fathers at their owne pleasures ; as winde , & weather go .

ANSWER .

That our worthy Vicechancellor was no Antipater , may be plainely seene by his most exquisite apology for the vse of those great Fathers and Doctours of the Church , who derived their streames of divine knoweledge from the Scriptures , and from whose Lampes all Christendome haue received light . But in this , Art , & Grace so far aboue Art , haue so enriched his iudgement by study , that though he mainetaineth the reading of the fathers and the frequent quotation of them , and maketh vse of them in Sermons as much as anie whatsoever ( in which kinde , as in all others his talent is most extraordinary ) yet he farre disclaimeth , that ever he beleeved that you could produce anie true authorities either in generall from the fathers , or in particular from Gregory , whom you make the Author , pillar and maintainer of your Doctrine . The observation of Ludovicus Rabus is fit to bee remembred by you : In his 1. volume of Collection out of Austin , Lud. Rab. in 1. tom . to reconcile ( by the meditation of that reverend father ) divers places of Scriptures . There bee , saith he , two sorts of men which much wrong antiquity , Quorum alterum iniquum nimis & planè distortum , omnia à veteribus , & piâ antiquitate prodita magno supercilio fastidit atque contemnit . D. Kings 40. Lecture vpon Ionas . And these are most learnedly confuted by the 40. Lecture of Doctor King vpon Ionas . Being worthy to be hissed at , and contemned , for contemning those blessed ornaments of learning and pillers of religion in their time , who spake , and wrote , & lived , and died in defence of Christs truth . Ambrose worthily stiled orbis terrarum oculus , Augustin haereticorum malleus , great Athanasius , eloquent Cyprian , golden mouthed Chrysostome , and the rest . Their names be memorable , and their monuments of indefategable paines , be honourable throughout all generations , and let it for ever bee a brand of the greatest ignorance , to contemne their learning and writing . Lud. Rab. ibid Alterum vero nimis cautum & circumspectum absque iuditio aut discrimine vllo , omnia veterum dicta & scripta tanquam Praetoria amplectitur & mordicus defensa cupit , such as suck only the gall of their inke , & study only the blotts of their papers , and if there be any 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 imposed and impostured into the Fathers writings , these they study to maintaine . That if Tertullian savor of Montanisme , or Cyprian of Rebaptisme or Origen of Millieranisme ; if Nazianzen seem to be an Angelist , or Hierome a Monagamist , this they swallow without distinction or discreation , never looking into the Interpretations or Retractations of those opinions . And this they will as resolutely teach as Canon of Scripture , whereas the most worthy Father that ever lived since Christ time , S. Austin , in his 2 Tome Epist. 19. Aust. 2. Tom. Ep. 19. Ep. 40. ad Vinc. Ep. 111. ad Fortun. ad Hieronymum , in his 48 Epistle ad Vincentium , in his 111 Epistle ad Fortunatianum , doth absolutly conclude , Neque enim quorumlibet disputationes , quam vis catholicorum & laudatorum hominum , velut Scriptur as Canonicas habere debemus , vt nobis non liceat , salva honorificentia , quae illis debetur hominibus , aliquid in eorum scriptis improbare , atque respuere , si forte invenerimus , quoad aliter senserint quàm veritas habet , divino adiutorio vel ab alijs intellecta , vel à nobis . Talis ego sum in scriptis aliorum , tales volo esse intellectores meorum . This caveat may serue you , especially who relie more vpon reading , then vpon vnderstanding . Your clause of accusation is false , wherein you impute to that famous Doctor and others , the accepting and reiecting of the Fathers at their pleasure . It is the common practise of your owne , as I haue already shewed .

Mr LEECH .

Now , whereas I added farther , that the best learned in Oxford concurred with me in this point ; yea ( said hee ) there are many of you , that will play with Popery , as the fly doth with the candle : you hoouer , over and about it , as neere as you dare , but you will bee sure to keep your wings from sindging .

ANSWER .

You that father opinions vpon the ancient Fathers , may as easily traduce moderne Doctors . Did ever any concurre with you in publike declaration of this doctrine . I speake it againe , and am assured of it , that you traduce some that favoured your person , rather then your doctrine , and did much distast , that you should any way deale with controversie . Who interceeded for you ? who offered to defend it ? to dispute it ? The speech of Mr Vicechancelour , concerning those that play with Popery &c. I beleeue was only and particularly appropriated to your selfe , though you desire to draw others into your reputation & livery . If any doe confectionat their religion , and double in the true worship of God , I feare to iudge them , and as much feare to follow them .

Mr LEECH .

Though I made a friendly defence of those men ( at whom he malitiously girded ) as being men of incomparable worth in that place , yet I disclaimed all assistance from them , or any others , protesting , that I depended not vpon men , nor Angells ; but only vpon the sacred Scripture , interpreted by the ancient Church . Which rule of faith as it is most certaine , so my application thereof , in this particular , is free from all exception .

ANSWER .

Your friendly defence , it doth offer offence , in continuing the derivation of your owne folly vpon any of incomparable worth . Incomparable worth , is a title to be bestowed only , vpon men of Incomparable paines and studies , and so are our Publike Governors , and most learned Readers in divinity . Of these ( as many as had occasion to discourse vpon your doctrine ) haue all gainsaid it , and in solemne Lectures and Disputations in our publike divinity Schoole it hath beene often fanned , & confuted . You say you depend not vpon Angells , so thinke I also : for though the Angells be not ambitious , yet I am sure they would thinke it some iniury ( if not to them , yet ) to the truth , that man should be equall to them in perfection , and Angelicall integrity , as you affirme . From Scriptures interpreted by the Church you received it not ; the Church did never graunt it , the Scriptures doe no where ground it . What the rule of faith is , you haue already beene taught .

Mr LEECH .

Well ( quoth he ) whether I shall bee able to proue this doctrine , false , or not , I cannot tell but , as I think I shall . Howsoever ; certaine I am , that I shall be able to condemne you of great indiscretion , for preaching such doctrine in these revolting times , when there is such generall Apostasie from the gospel vnto Popery .

ANSWER .

Qui semel verecundiae limites transilijt , gnaviter fit impudens . Whether this your speech deserue not the blackest Character of falshood or no , I will not say I cannot tell , but I am bound by all the assurances of truth , to beleeue , that your report in this , will be an article against you in iudgement . O● impudens ! Was there diffidence , or distrust , or the least touch of doubt in him ? was not his resolution so firme , and his protestation so faithfull , that he told you with much zeale and earnestnesse , he knew , and would proue your doctrine to bee false and shamefull , and your selfe ignorant and most vnskilfull in point of Controversie . Of revolting in these later times , he had reason to speake when the misery of this age is such , that an asses head is sold at a shekle , and our Philistine adversaries will offer any preferment to him that will turne their Proselite , and yet when they receiue them , admit them into no order but of Mendicants , as the late proofe of some , & present experience of your selfe shew . ● . Pet. 2.1 . Apostasie was foretold , as by others , so prophetically by Peter , that there shal be false teachers , which shall privily bring in damnable heresies . And who can ponderat this ? but with much sense and sorrow he will lament that anie sonne of this Country , nay any son ( in the outwarde appearance ) of the church shoulde exenterat his naturall , nay his spirituall mother , and do this in a sinister conceit either for some particular discontent , or for want of preferment , ever for want of iudgement ? Lamentable is such Apostasie to Antichristian Popery .

Mr LEECH .

At which simple suggestion I coulde not but smile within my selfe ; first to consider , that whereas he had absolutely charged this doctrine to be erroneous , yet nowe he could not tel whether it were true , or false . Secondly , to obserue , that the preaching of truth , contained in the gospell , should be a meanes to draw men from the gospell vnto Popery ; as he was pleased to speake .

ANSWER .

Simple suggestion . If the Cumane beast could speake , more modesty and duty would bee vttered . You smile like the Picture , that having two faces , hath his embleme over it , Nos tres , & so you by an enterchangeable view looking on them two , you smile as ill favored as they , and so make three . The first cause of your vnseemely smile is , that which wil cause gnashing of teeth , vnlesse you repent . He whose wisdome and knowledge ioined togither faithfully and strongly to charge you with the error of your doctrine , did hee now doubte whether it were erroneous ? It is a mint of forgeries and falshoode , and vnworthy the invention of anie that is called Christian . Your second smiling consideration was as fonde as the other was false , did you preach the truth out of the Gospell ? Bern. sup. Cant. ser. 65. Evangelium apellasti , ad Evangelium ibis : Hast thou appealed to the Gospell ( saith Bernard ) vnto the Gospell thou shalt go . The Law is said to be the killing letter , but the Gospell will bee the killing letter at the arraignement of this supposititious erroneous position .

Mr LEECH .

But perceiving him to be enkindled with the flames of passion , I forboare to adde fuell vnto the fire ; and therefore I pretermitted the mentioning of his folies at that time . Only I made this briefe answere : that if some truth bee not to be preached at all times , yet the Contrary vnto truth was to be preached at no time : and if it be lawfull for any man to impugne it , is it not lawful for me to defend it , and especially , when it concerneth my selfe in particular ? For so it did in this case : the eie of the whole Vniversity being cast vpon me in this behalfe .

ANSWERE .

Rather say , But trembling and fearing to stay , much lesse to speake : that there is so black liuor in your paper , seeing you had so white a liver at your speech , I admire not much , Iam. 3. seeing your fictions be great , though your Poetry none at all . You say you forbeare to adde fuell vnto the fire . S. Iames saith the tongue is a fire , but I finde that your pen is a fire , and yet but ignis fatuus : I wonder that these poysonfull and filthy calumnies , fabricated in the forge of a froathy braine , eate not through your paper . Lubert . Replic . l. 1. c. 1. If you continue this railing , reviling , slaundring , you will so envenom your booke , that none will buy it : as Gretzer ( the devills agent in slaundring villany , and railing scurrility ) was vsed in Frisia , where only one of his bookes were to bee sold : which none would buy , because that foule mouthed Cerberus doth so besmeare all mens reputations hee dealeth with . The conceited malice in you , whetted with a custome of slaunder , and edged with a contagion of error , hath made your tongue so keene , your stile so sharp , and your truth so short , that you wound whom you can . What follies can the bottomlesse pit of your open sepulchre , mention against this Paragon of men ? In whose defence men and Angells stand against all clamorous railers . When you say , Only I made this breefe answere &c. that onely , is ONELY more , you neither did , nor could reply so . You never had that advantage given you , as the acknowledgement of one sparke of truth in that doctrine , nor ever was there doubt made but truth is allowed to bee preached , and that you say the eie of the Vniversity was vpon you , it was only the eie of iudgement and condemnation , not the eie of respect or expectation : few lent you their eies , fewer their eares , none their beleefe .

Mr LEECH .

Thus I tooke my leaue of M. Vicechancellour , hee being full of passion and I of resolution for this matter : against which he declamed with many words , and without any reason ; consorting herein with those furious Donatists , of whom S. Augustin pronounceth truly : Contra lit . Petil. l. 2. c. 51. Quid hoc aliud est , quàm nescire quid dicere , & tamen non posse nisi maledicere ?

ANSWER .

He was full of resolution , you full of discontented turbulent passion , you were glad to be gon , being so beaten with the power of truth : for the wordes that stroke you , were full of reason , faith , and religion , as your conscience knoweth , notwithstanding your profusd dissembling , and professed railing . S. Austins speech to the Donatists retorteth it selfe vpon you so full of contradiction and malediction : Aust. and with it I returne another speech of S. Austin , Non est intuendum quàm amarum , sed quàm falsum . I stand not so much vpon your acerbity , as to shew to the worlde how you falsifie .

Mr LEECH . CHAP. 3.

THis Magistrate intending a preposterous course against me , and yet pretending a formality of iustice , convented me before him in iuridicall manner , vpon the vigill of S. Peter , a practitioner of my doctrine . Lord ( said he ) what shall we haue , that haue forsaken all , and followed thee ?

ANSWER .

THis faithfull deputy of his maker and Master , entended no preposterous course against you . His brest like the hart of a good Magistrate , is the Ocean whereinto all the cares of our Academicall causes empty themselues , which hee ever sendeth forth againe in a wise conveyance by the streames of iustice ; he hath in all the time of his goverment , beene the Pay-master of good deserts and Patron of Peace ; it was not formality of iustice he pretended , but the satisfaction of the whole Vniversity , who importuned that you might be convented and censured . What vaine-glorious humor riseth vp in that froth of ostentation , to cause you cal S. Peter a practitioner of your doctrine ? He was married , therefore practised no Counsell of Virginity ; hee continued his fishing , therefore vndertook no wilful Poverty ; he carried his sword & stroke Malchus , and therefore professed no Monasticall obedience : you deal with S. Peter , as the Printers in Rome doe with Christ , for they in their Printed Tables of the Popes , first place Christ then Peter , &c. as if Christ had been Pope . But as Christ is contrary to the Pope Antichrist : so S. Peter is most opposit to this your doctrine , and giveth commande to put to silence the ignorance of foolish men . 1. Pet. 2.15 .

Mr LEECH .

Appearing now vpon my summons , Other Doctors ( of better worth ) who heard my sermons were not called vnto my triall ; whereas two only of these six Iudges were my Auditors . I found M. Vice-chancellour assisted with 5. compeeres ; D. Airay , D. Aglionbee , D. Hutton , D. Harding , D. Benefield ; a selected company for his owne humor . Who as they were generally to be excepted against by me , as incompetent Iudges : so in speciall D. Hutton for his inveterate malice conceived against me long since vpon a base , and vnworthy respect . D. Benefield , as he was my principall opposite , so he , with the rest , being a doctrinall Calvinist could never afford me an equall triall in this issue , Quid mihi dabis &c. depending vpon the Fathers ; which he , and they , do really disclaime .

ANSWER .

These fiue Assistants are knowne to bee of much worth and sufficiency . Iust censures they deserue not , as living without the compasse of an adversary ; vniust they contemn . Although you loade al of them plentifully , you should express some reason why these were incompetent Iudges in generall , seeing these were as eminent for learning , honest for life , & haue beene oft chosen Delegates by our whole Vniversity in our Convocation for the greatest affaires that concerne our Academicall state . Or what inveterate hate Doctor Hutton had against you in particular . He was a speciall meanes to obtaine your place , a continuall shelter for you against all stormes while you were in the house : when he might haue imprisoned you , hee forbare : Is this the inveterat malice ? Hee may say as our Saviour said , for which of these good deedes doe you persecute me ? For any aspersion of base bribery in your Marginal Quid mihi dabis , he disclaimeth the thought , and abhorreth the fact : his free , and good disposition , course of life , abilitie , and integritie bee his compurgators , and his protestation shall more prevaile with all honest men , then al your oathes . Your exception against Doctor Benefield is as vnsufficient as the former Malignant . Though he were , as you in scorne entitle him , a Calvinist ; yet hee doth not disclaime the Fathers , as in his practise , we all can testifie having red more in them , then your head and your backe can carrie : & what his estimation of the fathers is , in his Appendix hee doth manifest , and for Mr Calvin his workes shew that he did read and vse the fathers , & not onlie approved them , but even the citing of heathen authors as may bee seene , Cal. Com. in 1. Cor. 15.33 . in his Comment vpon the Corinth . 1. Cor. 15.33 . though he be maliciouslie traduced to the contrary .

Mr LEECH .

These petty Iudges being thus assembled ; M. Vicechancellour inveighed against me with a bitter , and passionat speech , containing in it these capitall accusations . First ; that I had lately preached scandalous , & erroneous Doctrin . Secondly ; that I was vehemently suspected of Popery , and that , by this doctrine , I had nowe iustified the suspition . Thirdly ; that I had brought an infamy vpon the Vniversity , and in speciall vpon him , and his house . Wherefore I must expect a censure according to my demerit .

ANSWER .

It is scornefull & shamefull in you so to tearme men , of as Beaw-desert as our Church or kingdome hath anie . The Vicechancelour , in this your blast of wordes , is often falsely taxed for being passionate , whose passions are as so many good servants , which stand in a diligent attendance ready onlie to bee commanded by reason , and religion , in no other sort is hee passionate . The accusation consisting of those three articles , was most true : your doctrine was scandalous , it offred much offence , being generally distasted ; and was erroneous , being detected to be the floodgate of Traitors staiers , loosing in some supposititious doctrines , and many blasphemous arrogating much to man , derogating much from God . Secondly , it was suspected ( by many of our most religious and observant Doctors and Students ) that you were much tainted with Popish corruption , and it now grew manifest ; by the breaking forth of the Impostume in your last sermon . Thirdly , that you drew publike infamy vpon Oxford , where Popery in former ages of blindnesse , had beene discovered , that now in the splendor of the Gospell here Popery should be , by any maintained . And you derived from the generall invndation , a streame of aspersion vpon your Collegiate Gouernour , and his house ; the worthy Deane and all his Society , who all professe thus , I and my house will serue the Lord : vpon these your errors , you were to expect the ensuing Censure .

Mr LEECH .

To the first I answered , that as vpon sufficient descovery of the pretended errour , I would recant it ( since I sought nothing but the advancement of truth ) so I should consequently acknowledge that I haue giuen the scandall if I haue preached the errour . But my conscience telleth me that I haue offended neither in matter , nor manner ; substance , nor circumstance .

To the second ; that men might suspect what they pleased , and that it lay not in me to hinder every suspition . As for the imputation of Popery in this point , it cleaueth vnto the Scripture , and all Antiquity from which ( iointly ) I assumed this Popish doctrine .

To the third ; that as he , and his house could receiue no infamy by such a truth , so much lesse the Vniversity ; forasmuch as the best in iudgement there , ( if not the most in number also ) concurred with me in this point .

ANSWER .

I answere these three Paragraphs together , thus . First , the discovery was made of the falsenesse and faultinesse of the doctrine , by D. Huttons inhibition , and by D. Benefields Lecture : and therefore your conscience might haue beene informed that you offended in MATTER , by condemning the law for being imperfit , and therefore requiring Counsells , in mad insolence durst you controle ? where you should wonder . In MANNER you offended , daring to say over the same lesson , which was by authority forbidden you . Thus you were guilty both in substance and circumstance . Secondly , you ought to abstaine , as the Apostle speaketh , from all shew of evill , as well in opinion as in action , and therefore not to giue so iust occasion of suspicion , or more ; of detection of Popery in you . This point of Popery , like a high house built vpon small pillars , though you say it had countenance from Scripture & Antiquity : yet it is most plaine , that both these authorities doe disclaime vtterly any maintenance of the point in controversie . Thirdly , that the best , or most , concurred with you is most vntrue . Saint Austin in one of his Epistles , mentioneth his conference with one , that sought to ouercome him , Aust. ep. 174. non veritate , sed clamore . And such a one you seeme to be , bragging of Scriptures , and Antiquity , of the most and best to concurre with you : whereas no one ever shewed himself , in teaching or defending any such point . So that this bladder full of winde , and skin ful of words sheweth you to be your owne Broker , hauing no Author , no Protector .

Mr LEECH .

Here D. Aglionbee suddainely interrupted me ; demaunding , who they were ; and , making me the trumpetter only of other mens opinions , he said , that I was set on by some , who , though they affected this , and other such like points of Popery , yet they dare not broach them themselues , but whosoever they are , they shall be met withall either in schooles , or pulpit .

ANSWER .

His interrogation was no interruption : he might wel thinke you were set on by some , but sure his charity exempted his thought , from any of our Vniversity . I dare be so bold to interpret his meaning , that he affirmed that some Papisticall alients to our Congregation incited you : noe Domesticall commorants in the Vniversity did instruct you . Which interpretation I haue the more reason to beleeue , because he professed they should be met with , either in Schooles , or Pulpit ; for with whom doe our Sermons and Disputations contend , but with forraine persons & Positions , with Rome , and Antichrist , and Heresie ? But this is the most grating ingratitude that can be , whom you dare not openly backbite , or wound with a direct censure , those Pyonerlike , you would privatly blow vp , as smoake smatcht in opinion , and reputation .

Mr LEECH .

This is the Miles gloriosus , who challengeth his betters for Popery ; At Merton Coll. before a great assembly . but they are able , and will confidently appeach him , not only of Iovinian heresie ( which he defended expresly against S. Hierome ) but of sundry other blasphemies , & heresies , which he preached publikely in S. Maries Church : the particulars whereof I haue seene in writing .

ANSWERE .

Hee is indeed Miles gloriosus , not in the Comicall sense , but in the Evangelicall : he is one of those glorious and triumphant Martialists in the 19 of the Revelation , that attend the Lamb , to the conquest of the beast . He is dead ; ô dead I say : Quàm parva tellus nomen ingens occulit ! Prosper de August . And this testimony I dare send after him ; Acer erat ingenio , suavis eloquio , in secularibus literis peritus , in Ecclesiasticis laboribus studiosus , in quotidianis laboribus clarus , in omni sua actione compositus , in quaestionibus solvendis acutus , in convincendis haereticis circumspectus , in expositione fidei nostrae Catholicus , in explanandis Scripturis Canonicis cautus : such an Austin for the pulpit , such a Aquinas for the Schooles ; that it deserveth an Chrysostome to emblason this Babilas , or an Austin to praise this Cyprian . But to the purpose : what Iovinian heresie defended hee ? S. Austin ad quod vult Deum in his tract de haeresibus the 82. heresie , mentioneth the positions of Iovinian , omnia peccata ( sicut Stoici ) dicebat esse paria , nec posse peccare hominem , Lavacro regenerationis accepto , &c. and after reciteth his opinion , in equalling the state of marriage with virginity . I knowe that any man that ever read S. Austin will acknowledge , that in his workes he shall finde the same position defended , & therefore writers on both partes haue graunted that matrimony may be equallized with virginity . I could vrge many of your owne : the Confession of Wittenberge in expresse words doth deliver , Lindan . Panopl . lib. 4. Non est sentiendum quòd hoc genus vitae ( speaking of virginity ) per se sit coram tribunali Dei , excellentius , aut sanctius quàm coniugium : Episc. Espenc Iesuita in 1. Tim. 3. and Bishop Espencaeus , a Iesuit ( as before I haue vrged ) teacheth in his Comentary on Timothy , that marriage may so be vndertaken that it may no way hinder a perfect life ? And if this were heresie in that famous Schooleman , and blessed Christian D. Aglionbe : what was it in Erasmus , Eras . Arg. in lib. 1. advers. Iovin . Rhen. Argum in Tertul. de extract castitat . Salmer . tom. 4. in . 1. Cor. 7. Disput. 14. § ad dubium . Villavin . de stud . Theol. lib. 4. cap. 5. obser. 2. Espenc . de continentia . lib. 3. cap. 11. Acosta . libro 2. de Christo Revelato . cap 20. in Rhenanus , in Salmeron , in Villavincentius , in Espencaeus , in Acosta , in many others of your owne , who all taxed S. Ierome for over much contempt of marriage and excessiue praise of virginity ? What heresies did D. Aglionbe preach , what particulars haue you in writing ? Could ill will haue dispersed any more spightfull narration ? How vnhappy it is to be only witty , in devising suggestions ? First you accuse him for table talke , which if any place shoulde challenge immunity for freedome of speech it might . Each such solemne meeting at our Vniversity meales should be like to Augustus table , fraught as well with disputations as dishes : and cannot that liberty be enioied , but you must gather vp the Crummes of contradiction and calumny , and not only this , but taxe him with sundry other blasphemies & heresies , whose knowledge and life contained such sufficiency and sanctitie as was honored of all .

Mr LEECH .

These things I could haue then obiected vnto him . But being not willing nowe to exasperate him , or anie other there present , I returned him my answere in this manner . Sir ; it may suffice you now to vnderstande , that there are such men in this Vniversity , that will constantly defende this doctrine : who they are , I leaue it vnto your inquiry ; you may finde them out by getting a generall subscription here vnto your opinion , or by some other meanes . Onely , to giue you farther assurance of there resolution in this point , it pleased some of them freely ( without my desire or knowledge ) to draw a letter , wherein they recommended me , and my cause vnto the Archbishop of Canterbury ; informing his Grace that the doctrine was most cleere on my side , and that they would stand in publicke iustification thereof .

ANSWER .

This Paragraph wrappeth in it , a narration ; which being begot by error , hath never yet beene carried into the world by rumor : and no marvaile : for even the worst of men and most subiect to credulity , wil never beleeue that any in this Vniversity did , or can defende this doctrine , either by open profession or private subscription . You are your owne Secretary and of your counsel , but few others ( if any ) did agree with you . To holde that there is a verball distinction of Precepts and Counsels , I know that some deny not & some whose abundance of learning and worth I honour : but that any among vs , do maintaine the opinion , as you preacht it , by Counsels to induce men to Monkery , to accuse the law of insufficiencie , to invest man in Angelicall integrity , &c. I never will beleeue it , as knowing that this vntrue suggestion hath disiointed the affection of those that did most pitty you , and that you wil deeply answere this , vnlesse you staine your cheekes with the blushes of recantation , & sende over the forme of your penance without the secret glosses of double and reserved senses . Did some in over much charity petitionat for your pardon , from the heavy burden of censure : & do you traduce their innocency , so far as to accuse them for connivency , nay for authorizing your doctrine ? You shall pardon me for crediting this any more , than that of Doctor Kilby , of whom in your first booke and 8. chapter you report , that hee contested with Doctor Hutton , for the truth of the Doctrine , and that you might answer it with credit : whose reverend protestation against that speech , and against your opinion , & against this subscription , into which you entitled him , is forcible and suasible , and availeable with any honest hart to measure this speech by that , and to assure all that here you traduce others , as there him .

Mr LEECH .

But I pray you , Sir to be advertised by me ; that I neuer made vse of their letters : one reason whereof meeteth with your obiection . For as I assumed this doctrine from the holy Scriptures , and ancient Fathers , so I determined to maintaine it vpon these grounds , without any assistance : and much lesse was I set on by anie of them .

ANSWER .

This is a firme confirmation of my former opinion . Would not you haue vsed those letters , and produced them , if you had any such ? You , that ransackt al the inventories , and catalogues you could , to muster vp testimonies : & your modesty so to modifie your cause , as not to vrge vivum testimonium , the living witnesses of your assertion ? Absit , far be it , but that al here should hate falshoode more then death , and bee so faithfull Clients of truth , as not to yeeld an eare , much lesse a hand or hart to any startling opposer . Obiect as oft as you will , that you vsed not these letters because you relyed on Scriptures and Fathers : yet if you had had but the least manuall or oral assistance , you would haue produced it , and traduced the Authors whosoever .

Mr LEECH .

And that you may know vpon what authority I first began , and do now proceede ; here are the Doctours ( 24. in number 12. Greeke 12. Latine ) who set me on ; here are their testimonies ; produce their bookes ; conuince me if you can .

ANSWER .

And that you may know that there bee ashes scattered to descry your footing : it is manifest that as in your sermon you gleaned from Bellarmine very much , so in your proofes you haue borrowed from Coecius much more ; the Quotations that you cite , in the same order found in him , as in you . But as Bellarmine in the point of Purgatory , professing to proue it by 10. places in the old Testament , & 9. in the New to make for it , is afterwards constrained to confesse that there is no direct place in Scripture . For being in the last Chap. 1. booke of Purgatory , vrged by the argument of Peter Martyr and others , that Purgatory is found in no place of Scripture therefore no matter of faith answereth Non est necesse vt Scriptura vbique omnia dicat . Bellar. c. vlt. lib. 1. de Purg. And againe , Talia enim ad Apostolicam traditionem sunt referenda . So some of your Fathers haue not so much as the word Counsaile , others that vse it , doe either in the same wordes or in other places , as I haue shewed , distinguish the generall from the special precept by the name of Counsell , that whereas some Challendge their Iury , your Iury doeth challendge you , of rash indiscretion and false information .

Mr LEECH .

Whereat his courage began to abate ; and first he excepted against me for producing the Greeke , in whose language ( said he ) you haue but slender skill .

ANSWER .

His purposes be so deliberate , and resolution so firme that your paper gun could not abate his courage , as you falsely enforme , your leane-heart-fretting envie , fatting it selfe with contumelious scornes . You were questioned with twise whether you vnderstoode the Greeke , first your answer was affirmatiue : being pressed againe , you confes , you vnderstood it only by the translation , It was replied by the Vicechancelour , that if the translation erred then you did partake in that error , instance given in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so much mistaken in the vulgar : to this you did , nor could answer a word . You were not able to vnderstand the Greeke fathers , and in retaliation none of the Greeke fathers will afford you one word of Counsell .

Mr LEECH .

To which malitious , and impertinent exception , I answered first ; that it was sufficient for me to rely vpon the translations approved commonly in the Church . Secondly that I had so much skil in Greek , as to compare the translation with the originall , and that none there was so exact , as to vnderstand some Greeke fathers ( and namely S. Gregory Nazianzen ) in their natiue idiome . Thirdly ; that if I had no Greeke Author on my side ; yet here is a sufficient Iury of Latine Fathers ; whose language I vnderstand , and whose conspiring tenent , I hope , you dare not renounce .

ANSWER .

A Scandalous and vnreuerent Phrase . Was it malitious and impertinent , to aske whether you vnderstood the Greeke , when you dosend vp the greek fathers as if they had been pickled herrings , & yet vnderstood them only by the vse of an interpreter . That you answer , ( first it was sufficient for you to relie vpon translations , I say in point of controversie it is not so : S. Hierome did practise and did Counsell the contrarie , Hier. Epist. ad Suniam & Fret . tom. 3. Aug. de Doc. Christ . lib. 2. c. 11. Theol. Lov. Praef. lib. var. lect in lat. Bib. edit. vulg. and S. Austin giveth the same rule in his booke de Doctrina Christiana . The Divines of Lovaine approue the same , & Villavincentius doth prescribe it , as most necessary . In differences or doubts , or controversies to repaire to the Hebrew for the old Testament , and to the Greeke for the new . Secondly , in that you affirme that you haue so much knowledge in Greeke , as to compare the Translation with the originall , and that none there were so exact as to vnderstand some greek father &c. both parts be faulty . He that is able to compare the translation , must carry in his head a Lexicon : you haue the roome , but you lack this furniture . It is the labour of a wel read , & throughly grounded Grecian . And that any father should be so hard to bee interpreted , that it were difficulty to finde out in this choice company , one able to translate him : it is a calumnie to the ancient Fathers , and to these reverend Doctors ; the former writing elegantly , these able to translate them faithfully . Your third , hath cut , off the third part , but halfe your army of Fathers : you are driven out of Greece , and as the Greeke Fathers knew you not , so the Latine Fathers ( as is plentifully proved ) assist you not .

Mr LEECH .

Doctour Aglionbee being thus pressed by me & having nothing to answere in his defence ; D. King interposed himselfe ; obiecting that D. Hutton had inhibited me : that D. Benefield ( whose bookes I was not worthy to carry ) had publikely confuted my doctrine &c. with such like frivolous allegations .

ANSWER .

Here to helpe your memory , which wandreth as much as your iudgement , you forget that vpon your bragge , that all the Latine Church held with you : D. Aglionbee asked you what was the Church , and you receiving a blow , where you had no ward , were driven so farre out of the way , as to affirme , the last resolution of the Church , to be , not in primam veritatem , but in the iudgement of men : the absurdity of which position I haue dealt with in your Epistle . The Vicechancellour seeing such presumptuous insolence ioined with ignorance , herevpon remembred you , how the inhibition by authority , and the confutation of that controversie , might haue staid your proceedings , and added the due worth of the Doctor who had determined that point in his solemne Lecture .

Mr LEECH .

As for D. Hutton his inhibition I answered as before ; adding farther that I respected not his iudgement in this matter . For I knew ( indeed ) that as his understanding is not very deepe , so his affection is not very good ; who , in a certaine booke ( or rather statizing pamphlet ) concerning the crosse in baptisme ; defendeth this laudable Christian ceremony by tradition of the Church , as it is witnessed by the holy Fathers : and yet now in a point of greater importance , expressed in Scripture , taught by Fathers , practised by the Saints , defined by the whole Church , he blushed not to accuse me , nay S. Gregory himselfe of Popery in this doctrine . But singular is my comfort to consider , by what Iudge , I am thus vsed , in what cause , and with what Patrone ; from whom our Nation first receiued her first faith , & for whose faith I must now forsake my nation .

ANSWERE .

You leaue the answer of your neglect of D. Huttons gouernement , and traduce his iudgement . Inhibition is matter of authority , not of learning : why disobeyed you that command , you answere ( but not to the purpose ) you respected not his iudgement . Let not malice be iudge , but consider how base , infamous , & malitious your reproaches be : his soundnes of iudgment , is approved sufficiently by the consent of our whole Vniversity . And that booke which so scornfully you reproach , is esteemed deservingly , and is of reverend respect with the best Bishops of our Church . Where the Fathers agreeing to Scripture , are truly vrged , and vnderstandingly interpreted , both D. Hutton and all of our part , with all willingnesse , receiue their assertions . But , when Fathers are misvrged , arrested , and impostured by Coccius , or Bellarmin and you receiue them at second hand , not from the fountaine but from the ditches : we returne your party-coloured , blended sentences , as vnworthy of approbation , because they be vsed as the Tyrant entertained his guest , if to long for his bed to chop of ; if to short , to racke them out : The doctrine which you call a point of great importance expressed in Scripture , taught by Fathers , practised by the Saints , and defined by the whole Church , is not so founded , as you presume to teach , Scriptures no where expresse it , Fathers teach it not , the Saints of God haue not practised it , the Church of Christ hath not defined it . Therefore he only accused you of Popery , but not Gregory . For as formerly hath beene said , D. Hutton , and all any way seene in Gregories Moralls , may perceiue how you foist into the Text , the words [ Evangelicall Counsells ] Your comfort , will proue your corrasiue ; your Iudge in this was God , others were but his deputies ; the cause was religion , nay the very marrow & pith of Religion , and the opposition of many absurd hereticall positions . Your Patron , was not Gregory , hee neither taught you this , nor from him our Church received their first faith . Neither for defending this were you constrained to leaue the Land ; you forsooke your Religion , rather then your Nation . Vegetius tells that in the Roman Armies , Vegetius . Non fugere , was a speciall precept . The way for you to Triumph , had beene to recant , and to remaine in your station , not to fly . Bosquiers speech is true , Bonsq . cont. 7 the Devill is overcome by resisting ; but the flesh and the world , by running away : but you fled because you would run into the world .

Mr LEECH .

As for D. Benefield with his lecture , & his bookes , I passed them over : considering that M. Vicechancellour made excursions from the point , loading me only with contumely and disgrace .

ANSWER .

You passed him ouer , because he doth so far overpasse you , but he is in your bosome , his Lecture lyeth heavy on your heart , it is such a pang , that you will not easily remoue . The Vicechancellour loading you ( as you call it ) with disgrace , knewe you had a back provided for a burthen . If his speech seeme harsh to you , you turned his tongue , being turned your selfe . Otherwise , his tongue is the hearauld of encouragement and comfort , himselfe the refuge of innocencie , a Tutor to his Colledge and a father to the Clergy , in his Accademicall governement .

Mr LEECH .

Wherefore , not suffering him to divert mee from the maine issue , Haeretici est praecepta Patrum declinare ; saith worthy Flavian in his first epist. to LEO the great . I desired him to deale punctually , that is to say , first to admit a triall by the Fathers , or to deny it : if he denied it , he should be thereby sufficiently convinced . Secondly ; if he admitted this triall , then either to disproue my authorities , or to approue my doctrine .

ANSWER .

To deale punctually , is so proper vnto all his discourses , that all his Auditors will acknowledge this a speciall felicity , in the power of his speech . Your demands were preposterous : in your Epistle , you commit your selfe to the censure of the Church , now to the triall of the Fathers : no appeale at all to the Scriptures , without which , whatsoever is taught , is like Israells building in Aegypt , without stuffe , no warrant for the matter they build with .

Mr LEECH .

But he not daring to make a briefe , and punctuall answer to my reasonable demands , fell extravagantly into a mention of the reformed Churches ; summoning me before their tribunall , for the censuring of this doctrine .

ANSWER .

Not daring ? Why continueth this Bracchadochian humor ? it hath long beene in the consumption , it will at length spend it selfe . What dareth not he , that vndertakes without rashnes , and performes without feare ? did ever your experience finde him to be a read shaken with the winde , or to want the sinewes of courage and resolution ? No you knowe hee is ballaced with wisedome , and worth , able to vndertake the most resolute and vndauntedest of the contrary side in the worlde . Neither in this was there the least note of extravancie , as your exorbitancie of accusation doth impute : for by whom should a minister of the reformed Churches bee censured , but by the power & iudgement of the reformed Churches ?

Mr LEECH .

Which course of proceeding , I vtterly disclaimed , as vnequall ; because the later Church is not to iudge the former , but contrarily the former is to iudge the later .

ANSWER .

Who ever , that was a supposed member in our Ecclesiasticall state , durst disclaime the iudgement , censure , authority of our Church ? But your reasonlesse reason is , the later Church is not to iudge the former . If by the former Church , you meane the ancient Catholike Church for the first 500. yeeres , we maintaine our reformed Church to bee the same : but if by the former church you meane the now Roman Catholike faith , as Bristow and the Rhemists deliver , Bristow . mot . 12. in marg. Rhem in Annot. in Rom. 1 8. that the Romane and Catholike Church be all one ; then we reiect and abhorre that Synagogue of Sathan , wherein Ziim and Iim , the Ostrich and Vulture and Schritchowle doe remaine . And by many more degrees then Papistes prefer the Pope before the Emperour , wee preferre the Reformed Churches , which doe mainetaine the ancient , Catholike , Apostolike faith , reformed from errors , superstitions , and heresies , stealing in by the degrees of time , and occasion , into the window of the Church .

Mr LEECH .

And what did I herein ( good Reader ) but obserue the prescription of Antiquity in this behalfe , Contr. Iulian Pelag. lib. 2. and namely that of S. Augustine against the Pelagian hereticks ; Patres oportet vt populi Christiani vestris novitatibus anteponant , eisque potius eligant adhaerere , quàm vobis ?

ANSWER .

Nay what did you , but as Pelagian himselfe did , magnifie the nature of man , & so strengthen the arme of flesh , as if you would incite it , to rebell against heaven : and what did you otherwise then as hereticks of all ages , who haue stoode so much vpon authorities out of some authors falsely collected , that they will not be drawn , no not by Scriptures , to the acknoweledgement of their errors ? Such S. Austin observed the Donatists to be . Aug. contra Donatist . Quis autem nesciat sanctam Scripturam Canonicam tam veteris quam novi Testamenti , &c. where in a large discourse , hee manifesteth that the Canon of Scripture , is only so sure , that there ought to bee no doubt or disputation thereof : but for Fathers and Ancient Bishops , much might be reprehended therein . The cause that S. Austin ( in confuting the Pelagians ) did appoint the reading of the fathers to the people , was this , because the fathers formerly had delivered by strength of scripture , the contrary doctrine to that heresie . And yet that holy father , speaking of himselfe and al the ancients before him : Neque enim debeo negare ( saith he ad Vincentium ) sicut in ipsis maioribus , Aug. ad Vincentium . Victorem . ita multa esse in tam multis opusculis meis quae possunt iusto iudicio culpari , that in him , nor in any other this is a prescription of Antiquity , to rely only on fathers .

Mr LEECH .

Here D. Airay distasting my refusall to stand vnto the verdict of the reformed Churches , questioned with me about the rule of my faith ; I answered him briefly ; Contr. haeres . cap. 1. &c. See D. Field pag. 239. that I wholly followed Vincentius Lyrinensis his direction ; to wit , Canonicall scripture , and Ecclesiasticall tradition ; the first being sensed by the second .

ANSWER .

To refuse the iudgement of the ruler , and to fly to a stranger , is punishable in Policy : to condemne , and contemne your owne mother Church , and to stand to the iudgement of a strange Church , nay of a Synagogue a stranger from the Church , is culpable in divinity . It was a seasonable question , to aske the rule of your faith , when it was manifest you had forsaken the faith : & your answer was vnsound , ioining with Canonicall Scripture , Ecclesiasticall tradition ; these be two , & therefore not the rule but rules , whereas Canon & regula must be but one , Aq. lect. 1. in 1. Tim. 6. Aquinas on Timothy affirming , that the Doctrine of the Prophets and Apostles is called Canonicall , because it is the rule . Traditions wee renounce as vnworthy to be ioyned with Scripture , Melch. Can. lib. 3. c. because Canus in this doeth expresly teach that whatsoever the Church of Rome practiseth and hath not warrant from Scripture , the same things and the practise of them shee hath received by Tradition : which Popish traditions we abhorre to supply scripture with , as knowing that the Scripture containeth all things necessary to salvation : and also affirme that the most certaine rule of interpretation , is by comparing Scripture with Scripture . Vincentius Lerinensis is not for you : he alloweth nothing barely vpon Tradition . For by all the passages of his booke he doth plainely teach , that no Tradition is to be received , but that which is consonant vnto Scripture , such as S. Austin delivereth , Quod vniversa tenet Ecclesia , Lib. 4. contra Don. cap. 23. such as the whole Church hath , & doth hold , agreeing to the Canon of the revealed word . And from famous D. Field ( that powerfull hammer of all Heretikes that claime tenure in the Church ) you can produce nothing to helpe your cause , either in that page , or in his whole booke . Neither is Tradition to sense or expound the Scripture , as you say . This is your third interpreter : first , you appealed to the Church ; then , to the Fathers ; now , to Traditions ; the next appeale must bee to the Pope , or else you will be cashierd .

Mr LEECH .

This rule he called Popish , exclaiming against it as the very ground of Popery , and superstition . Wherevpon I desired him ( for my better instruction ) to giue a rule of faith more certaine , & infallible then this , which be branded with such disgracefull imputation .

ANSWER .

Popish it is , without all gainsaying . For howsoever , we reiect not all Traditions : as first , D. Field in his 4 booke of the Church . the number and names of the Authors of Canonicall Scripture ; secondly , the cheefe heades of Christian doctrine , as delivered in the Creed of the Apostles ; Thirdly , the religion purely collected out of Scripture , delivered to succeeding ages ; fourthly , the continuall practise of the Primitiue Church , though not expresly commaunded , but necessarily contained in Scripture ; and lastly , Traditions of order , not of faith , such as are our Canons and Constitutions agreeing to the ancient , and grounded on S. Paules speech , Let all things be done in order : I say , we reiect not these , though Waldensis in his time , complained , Waldens . tom 3. tit. 7. cap. 63. that the necessary Traditions of the Church were so confounded , that they could hardly be discerned from the rest . The points that we deny , bee these : first , Scripture needeth not the Adiectiue help of Traditions , it is a most sufficient rule , and containeth all things necessary to salvation ; Secondly , wee abhorre the comparison of these two , and much more the preferring of tradition before Scripture , as Hosius , Baronius , Symancha , and others professe : some affirming , Hosius contr. Petric . c. 92. Baron . an. 33. nu. 11. Sym. instit . tit. 24. n. 40. that all Scripture came to vs by Tradition , therefore Tradition more worth ; others , that Scripture needeth help from Traditions , but Traditions neede no assistance from Scripture . And therefore , if you desire to be taught the rule of faith , out of an humble , and a religious meaning , here you may learne it : it was a question worth his asking , a point worthy your learning .

Mr LEECH .

Why ( said he ) what other ground of faith , then the pure word of God ? I demaunded then ; who shall interpret this word ? Hee replied ; the spirit . What spirit good Sir ? The spirit of God only which privat men thinke they haue ? Against which rule I except , for that it was the common plea of all condemned Heretiques . Wherefore I required a triall of this pretended spirit ; for I cannot admit that to be God his spirit in any private man , which consenteth not with the spirit of the Catholique Church . And thus you see M.D. Airay that what you formerly reiected out of my rule , as Popish , you must necessarily admit as true ; that is : Ecclesiasticall Tradition annexed to the sacred Canon for the discerning of private spirits . Otherwaies each Heretique will sense Scripture in the mould of his owne braine .

ANSWER .

That the word of God , is the ground of beleefe in God , sacred Scripture it selfe proveth in manifold and pregnant places , as in the olde Testament , in the Proverbs , Prov. 2.9 . They make a man vnderstand righteousnes , and iudgement , and equity , and every good path ; Esay . 8.19.20 . in Esay , should not a people enquire at their God ? at the law , and at the Testimonie ? they that speake not according to this word , there is no light in them ; by Malachie , Mal. 4.4 . Remember the law of Moses which I commanded all Israell with the statutes and iudgements : in the new Testament , in S. Paul , 2. Tim. 3.15 . The Scriptures are able to make a man wise vnto salvation , through the faith which is in Christ Iesus ; in S. Peter , 2. Pet. 1.19 . We haue a most sure word of the Prophets wherevnto we must giue heed , as to a light that shineth in darknesse , till the day starre arise in our hearts ; Luc. 1.4 . in S. Luke , They containe the certainty of those things whereof we are instructed ; and in S. Iohn , Ioh. 5.39 . These things are written , that yee might beleeue , that Iesus is that Christ , the sonne of God , and in beleeuing yee might haue eternall life , and by Christ himselfe sealing this point , Search the Scriptures , for in them you haue eternall life , and they are they which testifie of mee : but to this also the Fathers with all reverence haue agreed . Basil . Ep. 80. ad Eust . Med. Let the Scriptures be arbitrators betweene vs , saith Basill , in his 80 Epistle , and whosoever holds consonant opinions to those heavenly oracles , let the truth bee adiudged on their side . We are to enquire for iudges , saith Optatus Contra Parmenianum ; de coelo quaerendus est Iudex , Optat. cont. Parmen. l. 5. the Iudge must bee had from heaven : but , saith hee , wherefore need we to knock at heauen , when we haue a iudge , & wohm wee finde in the Gospell ? The Scripture is the rule of faith , saith Tertullian , contra Hermogenem . Tertull. cont. Hermog. Chrysost. in 13. Homil. in 2. Corinth . It is a most exquisit rule , saith Chrysostome , in his 13 homily vpon the second to the Corinths . It is an inflexible rule , Greg. Nyss. Grati. de ijs qui adeunt Hierosolymam . saith Gregorius Nyssenus . And S. Austin , ample for this , in many places in his booke de bono viduitatis , testifieth , that the Scripture pitcheth downe the rule of our faith . And not only the Ancient Fathers , but the Schoole-men haue succeeded in the same resolution . Aquinas writeth expresly , Aq 1. qu. 1. art. 8. that our faith must rest vpon the Canonicall bookes of Scripture . Durand agreeth with this , Durand . pref. in senten . that the maner of our knowledge exceed not the measure of faith , and the holy Scripture expresseth the measure of faith . Sum part 3. tit. 18. c. 3. Nay , Papists haue acknowledged this . Antoninus confesseth , that God hath spoken but once to vs , and that in Scripture , so plentifully , that , hee voucheth , Gregory in the 22 book of his Moralls , thus ; God needeth to speake no more concerning any necessary matter , Al. 1. sent. quaest. 1. art. 3 1. Coroll . seeing all things are found in Scripture . Alliaco consenteth to this , The verities of Scripture bee the Principles of divinity , quoniam ad ipsas , saith he , fit vltima resolutio Theologici discursus . Bell de verbo Dei . lib. 1. c. 2. In one word , Bellarmin agreeth to all these Testimonies , in his first book de verbo Dei ; Sacra Scriptura est regula credendi certissima , tutissima . This may serue to shew you , that there is no other ground of faith then the worde of God ; Scriptures , Fathers , Schoolemen , nay even our Adversaries being witnesses , Deut. 32.31 . as Moses speaketh . You demaund , who shall interpret this word . It is replied , the spirit of God : which spirit the elect doe know certainly that they haue ; not only thinke , as you traduce the speech of this reverend Doctor , but they assure themselus that they haue the spirit , and hee that knoweth not this , ● . Cor. 3.16 . is ignorant , as Paul teacheth by an interrogation , Knowe yee not that yee are the Temples of the holy Ghost , and that the spirit of God dwelleth in you ? But against this rule you except : for this was , you say , Chrysos . prolog. in Epist. ad Rohan . 3. de Lazar. the plea of al Heretiques . It is false . Heretiques and the devill did vrge Scripture : but these could never for want of Gods spirit , compare Scriptures together . The privat spirit , even every Priuat man , of himselfe ( saith Chrysostom ) only by reading , may vnderstand , yea need nothing else but to read , Chrysos . hom 13. in Gene● . by which he meaneth to confer one place of Scripture with another . And the same Father giveth the reason , Scriptura seipsam exponit & auditorem errare non sinit : The scripture expoundeth it selfe , and suffereth not the hearer to be deceived . Distinct . 37. Relatum . So speaketh Chrys. 13. hom. in Genes. The Canon Law is most plaine herein , Non enim sensum extrinsecus alienum & extraneum , sed ex ipsis Scripturis , sensum capere veritatis oportet : For we must not from without them , seeke a forraine and strange sense ; but wee must out of the Scriptures themselues , receiue the meaning of the truth . And a clowde of witnesses do testifie the same . Wherefore it is no way necessary , that we aske helpe of Tradition : which is , as I formerly spake , the cittie of refuge for all runnagate points in your religion . Popish Tradition in the Church , soiourning only as the deuill doth , to deceiue ; as a treacherous stranger , not to be acquainted with ; or , as an Infidell , not to be conversed with : and therefore D. Airay taught you the truth , when you heretically thought you might mould the sense of scripture in the brain of the brasen head Tradition .

Mr LEECH .

And now M. D. Airay being thus overthrowne in the rule of his faith , proposed vnto me a question of capitall danger ; wishing M. Vicechancellor to question me vpon the point of the kings Supremacy ; for surely ( said he ) you shall finde him vnsound therein .

ANSWER .

The reverend , faithfull , and laborious Doctor , must possesse his soule in patience , and receiue his part of your improbable , and vncharitable interpretations , as wel as others . His vnderstanding , inlightened with the beames of diuine truth , suffer not ( as you slander ) him to be overthrowne in his rule of faith : his memorable free-will offrings in Sabaoth exercises to turne many to righteousnes , his worthy performance of all Vniuersity exercises , his indefatigable studies , so greate that a place of the most publike charge did sue to him , to draw him from his chosen retirednesse , his zeale , paine , faith , doctrine , manner of living , though hee hold his minde vnfainedly below his place : yet these testifie to the world , his worth to be farre aboue his state . The reason that he proposed the point of supremacy to you , was this : in the course of the proceedings , and speeches with you , he observed , that you had forsaken the reformed congregations of the church , the scriptures , the infallible rule of faith ; and therfore , seeing your fidelity to God was so changed , it was fit time to obserue how you were affected to the Kings Maiesty , seeing the Apostle ioineth them togither , Feare God , honor the King ; & you having neglected the first , the second was to be feared . The question of the supremacy in this kinde , was the only Touchstone , the Shibboleh , to try an Ephramit : Iud. 12.6 . for in every true subiect there ought not to be more loue in his hart , than liberty in his tongue ; to professe the crowne , and dignitie , and supremacy , of that loadstone and gracious loadstar of hearts , the kings most royall Maiesty . This being not only an ancient Canon . and a point confessed by Bishops in this our land , in the raigne of the most ancient kings , who resisted the vsurpation of that man of blood , the Pope : but ( as in the beginning of many Princes raignes , so revived ) in the inauguration of our most peaceable , most wise , most religious Salomon . Canons and Constitutions made 1603. Canon . 1. When in the Convocation , helde by all the Beaw-peeres of learning , the Bishops and Clergy , it was commaunded , that all Ecclesiasticall persons of what degree soever , should maintaine no obedience , or subiection , to be due , to any forraigne power : but that the Kings power within his Realmes of England , Scotland , and Ireland , and all other his Dominions & Countries , is the highest power vnder God , to whom all men as well inhabitants , as borne within the same , doe by Gods lawes owe most loyalty and obedience , afore and aboue all other Powers and Potentates in earth . If you giue not God , what is due to God : no marvaile you gaue not Cesar , what is due to Cesar . A disease in the head , is the head of diseases : and rebellion against the head , doth manifest the infectious state of the whole body of your beliefe . And therfore it wisely was questioned concerning the supremacy . It was a question , guided by a religious intention , and grounded vpon wise observation .

Mr LEECH .

But M. Vicechancellours thoughts carried him so far away at that present , that he gaue no care vnto this impertinent , & bloudy question : but prosecuting the vindictiue designement ( formerly concluded vpon betwixt D. Aglionbee , and himselfe who held a secret conference together ) he resumed his old accusations of false , erroneous , scandalous , and Popish doctrine : for delivering , and reinforcing whereof , I deserued the seuerity of Iustice .

ANSWER .

His vigilancy was not absent . Had he beene set on vengeance , as you shamefully accuse , nowe had beene the time to be avenged : but now you see , notwithstanding al your reproaches and slanders of passion ; the worthy Vicechancellour limited his power , by his wil ; and this was a noble revenge , that he might hurt , and did not . There was no such conference between Doctor Aglionbee and him , as you report . But he did truely and worthily ingeminate and often repeate those tearmes , of erroneous , scandalous , and Popish doctrine .

Mr LEECH .

Perceiving now their resolution to punish me without farther examination of my cause , or respect of my iust defence , I finally proposed vnto them these two demands .

First ; that they would proceede against me iuridically , & by way of Articles ; so I should know precisely what was the error , and falshood of my Doctrine ; and they should receiue my answer made in forme of law . For this hath ever beene the custome of proceeding in this Vniversity , and in God his Church .

ANSWER .

It was time , when you held right neither in point of Scripture , of faith , of the Church ; or of the point in controversie : reiected their censure , neglected their iudgement , and able to vphold your selfe by no means but negatiues . And therefore never continue this obstinate accusation , that they did not examine your cause or respect your defence . The cause was offred by disputation to be discussed , by Lecture it was already confuted : defence you were able to make none , but what you brought in a schedule transcribed out of Coccius . Your first demand was senselesse . Was it not a Iuridicall proceeding ? to be called according to our Vniuersity statute in that behalfe : which is this , that for scandalous preaching the Vicechancellour require the assistance of the Doctor of the chaire , whose incomparable & indefatigable paines hindering him , he desired to be spared at that time by the present approach of the Act. D. Holland . Vpon the absence of the Reuerend Father of the chaire , some other Doctors of Divinity are to be called , and there were fiue more in Iuridicall manner appointed : here you were convented and censured , by the most absolute forme of Law .

Mr LEECH .

Herevnto M. Vicechancellour replyed . What ? Articles ? you shall haue articles time enough : meane while , I say that all ( meaning my Sermon ) is false ; scandalous , Popish , erroneous , &c.

ANSWER .

Articles were not promised you : you accused your selfe , and delivered your Articles in your sermon ; no mention , no promise , no expectation of any at this your conventing . You prevaricat by prescription and custome . The old Monke almost blasphemously applied , Sicut erat in principio : but I may say truly , beginning , middle , & ending , every Page , Section , & Paragraph haue matter faulty in faith , or false in fact . And among the rest , this Article is to bee preferred against you , for speaking of Articles here , where there was no such request obtained by you , nor expectation of any , by promise from him . It was iustified and ever will bee till you recant , that your doctrine was false in opinion , scandalous for the occasion , Popish for tradition , and erroneous for hereticall innovation .

Mr LEECH .

My Second demaund therevpon was ; that he , and his associats would condescend vnto this small request ; to wit ; I will here set downe this affirmatiue proposition ; Sunt Evangelica Consilia ; and subscribe vnto it in your presence . May it please you also to set downe the negatiue ; Non sunt Evangelica Consilia ; and subscribe your severall names therevnto ; and signifie therewithall , that you haue punished me for teaching the contrary assertion .

ANSWERE .

Your second demand , was out of all course of reason or sense . Was it not knowne to al , that you were censured for preaching such Evangelicall Counsells of perfection , whereby a man might doe more then the law required , yea more then man need to haue performed ? was not your convention now , and inhibition before , & censure at last , sufficient witnes to all the world what you delivered , why you were censured ? &c. Nay was not this , yea more then this , your request , offred you ? viz. that you should , if you durst hold your position in the divinity Chappell , in Christ church , and in forme of a Respondent , answere ; the Vicechancellour promising to appoint fiue paires of Masters to oppose you , which you knewe had easily beene performed , in that honourable and fruitful Colledge . This you refused , and thereby shewd , that you had not an originall state , but a Traditionall insight in this question . This you durst not , and therefore you required the subscription , to make way to some threatning opposition . That , as the Poet speaketh , Pede pes , & cuspide cuspis : so now you hoped there might haue bin another kinde of digladiation ; pen against pen , and hands against hands , which you never could haue obtained .

Mr LEECH .

This request , D. King not only denied , but also exclaimed against me for making this petition . And no marvell ; for he that durst never , throughout this whole proceeding , formally , and by expresse mention , condemne Evangelicall Counsells ; how could hee yeeld vnto any such subscription ? whereby he and the rest might haue remained Heretiques vpon their owne record .

ANSWER .

You neglected the reverence you did owe to his government , and detected the wilfull weaknesse of your owne iudgement to require it . No such course vsuall in any Iuridicall proceedings . And for your vile slaunder , that the Vicechancelour durst not condemne Evangelicall Counsells : it is impudent . He did in the proceedings , often rebuke , and confute your maner of handling that point , not denying but that a nominall distinction of counsells was sometimes vsed , but he expresly condemned such Counsells as you preached , being of another kinde , then S. Austin d●livereth with the rest of the Fathers , and Wickliffe , whom you vrge : who all maintaine each Counsell to be a commande for some time and some circumstance . Which sentence and iudgement how you oppugned in your sermons , may be seene : where , till you recant , you remaine an Heretique vpon your own record . I vse your owne wordes .

Mr LEECH .

The conclusion of all was this , M. Vicechancellour beating me downe with the blow of authority ( hauing no other meanes to convince me ) pronounced his definitiue sentence against mee ; which I will here relate word for word , as neere as I could possibly beare it away .

ANSWER .

You were beaten downe ( as you truly say ) by authority but more than by , humane by diuine . You were driven by Scripture to refuse scripture to be your iudg ; beaten by the censure of the Church , that you deny to be censured by the Church ; convicted for stubborne impudence , for preaching that doctrine which was inhibited you , when you were countermanded it . You were convinced for ignorance , in that you produced witnesses that you knewe not , and vrged Greeke Fathers that you read not . And this conviction was not only by the blow of authority : but by such a blow from heauen , as Paul in the Acts was stroken ; Scripture , Church , Fathers , Acts. 9. and all arguments of power did agree to this deiection of you and your cause , and to the censure that ensueth .

Mr LEECH .

M. Leech ; for preaching scandalous , and erroneous doctrine ( Doctrine , as you well knowe , stifly defended by the Church of Rome , and wherevpon many absurdities doe follow ) I doe first as Vicechancellour silence you from preaching . Secondly ; as Deane of this house , I suspend you from your commons and function here for the space of twelue moneths . This is my sentence ; and before these my associates I require you to take notice thereof .

ANSWERE .

Here is the Act , the manner of the Act , the reason of the Act , or censure . The sentence was deliberat , and guided with ripe wisdome ; & the hand of Iustice in him , was slower then the tongue . For besides your heresie in the deliverie , there was contumacie in you for presuming so to preach forbidden by Authority : and yet was this censure easie , by many wished to bee more , by all marvailed at , that it was no more . For as the times increase in daunger : so the rigor should increase in discipline . But the manner of this censure was milde : it passed no farther then losse of commons for a time , this was within the walles of the Colledge ; and silence for preaching within the precincts of Oxford , and this within the limits of the Vniversity . This was no eiection , expulsion , out of Colledge and Vniuersity . It had been worse by infinite degrees , had you beene sent to London . And the reason of all this , was first intimated , for your scandalous , erroneous doctrine , a doctrine stifly defended by the church of Rome , inducing many absurdities . I will vse an honourable speech of that most noble Counsellor at the arraignement of Garnet , Earle of Northampton . fit to be bestowed vpon you ; Currat lex , viuat Rex , vincat veritas . The marginall scurrile Note , which you borrowed from some more witty , but as wicked pate as your owne ; I coulde returne as a dart to your very soule : but I forbeare , because all reproach and contumelies against this worthy , do breake themselues , as waues shattered in peeces by the force of a rocke .

Mr LEECH .

Which sentence though it were tyrannicall and vniust , yet it no waies discouraged me , but rather confirmed me in my opinion . Wherefore I protested the doctrine againe more resolutely , then before ; wishing M. Vicechancellor , and his assistants to vnderstande thus much from me . First : that I held the doctrine with asmuch , nay more confidence then ever I did . Secondly : that I farther concluded the invincibility of the point out of the manner of their proceedings , whereat they were driven into the extremity of fury , and passion .

ANSWER .

This was a greate degree of the hardnesse of your hart , and it is manifest that you apprehended this , as a pretence of your revolt . The Vicechancelour was vrged , to this doome ; which , as it was impartiall , so was it no way Tyrannicall : had it been any other , it had bin mercifull iniustice . You should haue acknowledged the Truths victory , & given some signe of humility , modesty , and reverence to authority . You say , you were hereby confirmed . Confirmed you were in your flight ; not in your faith . And in your boast , that you so againe protested the doctrine , if it had beene so , you shewed more boldnes then goodnes , and the Truth had lost lesse then you gained : but it was not so , you did not , you durst not contest , so vmbragiously , as you protest here . My obseruation through your whole book , holdeth true : where you bragge most , you faine most ; & where you paint your speech , there it is most corrupted and falsified .

Mr LEECH .

Thus the assembly was dissolued , & I , putting M. Vicechancellour in minde of the Articles ( which he formerly promised , and bade me now to expect within two , or three daies ) tooke my leaue for that time .

ANSWER .

What prostituted conscience would so persevere in falsity ? This must not passe vnconfronted . Articles were not promised you . It is more then improbable , that such experienced discreation , and expert resolution , should first condemne and sentence , and after giue the reason . It is neither the custome , nor commendation of Iuridicall proceedings . His wisdome prevented you in this scandall , and told you before many , that you most falsly did bely him : all may perceiue your spiting spleene , to break out in revenge : which revenge that you seeke to wreake vpon others , will without repentance proue vengeance to your selfe .

Mr LEECH .

And now ( courteous Reader ) since thou hast seene the proceedings of these men , consider with me , whether I haue not iust cause to complaine against them as S. Augustine complained long before against the Donatistical faction , Fecerunt quod voluerunt tunc in illâ caecitate ▪ Non Iudices sederunt , non Sacerdotes de more , Quod solent in magnis causis congregati judicare : Non accusator , & reus steterunt in quaestione , Non testes , & documētum : quo possent crimen probare . Sed Furor , Dolus , Tumultus : qui regnant in falsitate .

Wherfore I conclude this whole passage with the burthen of that excellent Psalme : Omnes qui gaudetis de pace , modò verum judicate .

ANSWER .

Consider Christian reader , & duly ponderat , whether a malignant adversary , or a repugnant Controversiary , may more truely be portraied , then these antecedent proceedings of M. Leech , haue most liuely deciphered . Malice hath strengthned error , error begot heresie , and this last brought forth Apostasie . The virulence of speech is much , in the former chapters ; Prolog . ad. 1. sentent . the accusation in this Paragraph , is the summe of all . Lombard well noteth that in such cases , fidei defectionem sequitur hypocrisis mendax . And , I feare me , this will proue a remaining disease in the bowels , not only of this Triumphant Pamphlet , but of any thing that shall come from the same Author . It is absurd you should so vnfitly and rudely apply S. Austins verses . Fury , Deceit , and Tumult , are the vpholders only of Heretikes . And as good Physick misapplied , is but poison : so good Authorities misvsed , though they keep the sense , yet loose their reason . To your verses so rudely applied , in prose we returne S. Chrysostome his speech vpon Genesis ; Chrysost. in Gen. hom. 5. Quocirca divinae Scripturae vestigia sequamur , neque feramus eos qui temerè quidvis blaterant : and this shall bee the resolution of vs , to follow the steppes of holy Scripture , and not to endure those that rashly babble every thing . And if this prose serue not , wee returne part of the same Psalme of Austin contra Partem Donati , Sacerdotes transmarini possent inde iudicare ? Quid curritis ad schisma , & altare contra altare ? Vt quod postea iudicatum est , iam non possetis audire , Et à iudicibus vestris cogeremini appellare , Dum vultis erroris regnum quoquo modo confirmare .

You may abuse and accuse your iudges , seeing like to the Donatists , you appeale from them . The clause and aphorisme of the song of S. Austin we receiue , and honor : our Saviour is the Prince of peace , our Gospell the Gospell of peace , we are the children of peace , and the end of our beleefe is the peace of God that passeth all vnderstanding .

CHAP. 4. Mr LEECH .

WHen S. Paul had appealed vnto the tribunall of Caesar : Festus ( the deputy ) thought it an vnreasonable thing to send a prisoner vnto his Lord , and not to signifie the cause . For thus the light of nature could teach an Heathen , that , in discretion , and in iustice no man should be called into question , without a pretence ( at the least ) of some speciall crime .

But see now a Christian Magistrate inferiour vnto an heathen in this behalfe : who did not only convent , but condemne me : and never signified the cause : which yet could be none other , 1. Cor. 7.25 . then that which concerned S. Paul himselfe : Consilium do &c.

ANSWER .

To whom appealed you ? whether were you sent Prisoner ? An idle and dull comparison . And ( to vse your owne wordes ) if but the light of nature , had taught you any thing : your comparison had not beene so rude , nor your senses so duld , as not to remember what was obiected , not as a pretence , but as a generall scandall , offred , not only against authority , and the Vniversity , but against the law , and the truth of God . For which , you were often convented , threatned , inhibited , & now censured . Was not the cause signified by Doctor Hutton , by the Vicechancelor in your censure , and by all that were assistants ? and dare you say the cause was never signified ? Was it so : and do you deny it ? Do you deny it in one line , & in the next say it could be no other then that , which concerned S. Paule himselfe , Consilium Do : wheras , it is manifest S. Paul hath not the word Consilium ? By this you confesse the cause of the censure , though we deny that ever S. Paul was the cause of your doctrine .

Mr LEECH .

Howbeit , if he had dealt with me according to the law sparke of sinne : he would answer him , as he answereth you , Avoide Sathan ; I will worship the Lord my God , I abhorre the name of periury , I will never sweare , but in truth and iudgement and iustice . And for that which followeth in this poisōful Paragraph : I say that which S. Ierome in the like case counselleth , Ierom. prol. super Mat. if Shemei barke and snarle at thee : contumelious wordes are to bee regarded only as the barking of Dogs . And I ende this with the speech of Seneca ; Men speake evil of him , but evil men . If Marcus Cato if wise Lelius , if Scipio should so speake , it would grieue him : but when professed slaunderers , branded with the indelible marke of falshood , and pursued with the fury of feare , taught by error , tempted by Sathan , replenished with vnrighteousnesse and malitiousnesse ; let it no way grieue goodnesse it selfe .

Mr LEECH .

When I perceiued what small conscience he made either of faith in his promise , or of equity in his proceedings , I desired him with many earnest obtestations , that it woulde please him , at the least , to signifie vnto me now by worde of mouth , expresly what that point is , for which he had thus punished me to my disgrace , and losse . And this fauor I humbly requested at his hands asmuch for the generall , as my owne particular satisfaction . For many saw the punishment , but could not know the cause .

ANSWER .

Is there extant in the worlds greatest volume of history , example of such dulnesse , and senselesse apprehension , that when the cause had been ingeminated , yea tergeminated , so often mentioned , yea so often exprobrated and censured : that yet you should pleade , that you knew not the cause ? And that without feare of God , or care of truth , you did so importunately craue for occasion of publike advantage : which , as oft as you desired , so oft you received the resolute repulse ? You pretended the generall and particular satisfaction only , as a pretext : for who heard your sermon , that desired not censure against your opinion ?

Mr LEECH .

This petition was reinforced in my name by a graue , and ancient M. of Arts ; who pleaded to obtaine the same in regard of Iustice , wisdome , and Charitie . Iustice ; See Act. 25.16 . vt accusatus locum defendendi accipiat ad abluenda crimina quae ci obijciuntur . because ( said he ) it was the forme of law , that the party accused should answere articulately vnto the crime obiected . Wisedome ; that you may deliver your selfe from the suspition of iniurie ; and especially since the whole Vniversitie is much distracted vpon these late proceedings . Charity ; that you may rectifie M. Leech his vnderstanding by a proper conviction of his supposed errour : To punish without , instruction , it is tyranny . Salust . And I dare promise in his behalfe , that if you can convince his iudgement , he will recant the doctrine ; for I haue heard him often protest thus much .

These reasons , and persuasions of my friend , entered so deeply into M. Doctour Kings heart for the present , that he promised to convent me againe , and that he would proceed with me according to my desire herein . Notwithstanding hee violated this promise also to his exceeding great disreputation .

ANSWER .

The graue and ancient M. of Arts , though able to speake very elegantly , yet not very willing in so bad a cause : protesteth he vsed no such tearmes as you doe by Atturny here vtter . His honest care was such , that first he sought to remoue your opinion , before he made meanes for your pardon : which motion of his to you , as he testifieth , tooke so good effect , that he found you willing to acknowledge the offence , till some nocturnus ambulo , diurnus nebulo , some Romish fugitiue altered you , who is not only suspected , but knowne to haue dealt with you here , in this businesse . By this your graue and learned Advocate , the Vicechancelour was moued only as Deane of Christchurch , to vouchsafe you the benefit of your Commons . This , conditionally he promised : for no man is more mild to a relenting vanquisht adversary . But for promise of second convention , the Reverend Deane , and your louing and learned friend doe both disclaime any speech of it . Vpon your and his importunacy , you were promised one to conferre and dispute with you , if you would . But first the condition was to be performed , namely , that as you had offended in disobedience to authority , contrary to D Huttons inhibition presuming to preach : so you should come first to acknowledge this , and after you should be conferred with . But this conference you accepted not , fearing it would proue a disputation , as knowing the much difference between dicere , and disserere . Your opinion you knewe was but Chymicall , & durst not abide the touchstone of Argument . It is shamelesse therefore to vrge any promise of another convention , your conviction being past ; and gracelesse to accuse the Vicechancelour for violating such a promise , which he never mentioned , and which your friend never moued . Conscientia cauterizata , hauing lost spirituall feeling , cannot be more hardned , than I feare me you are . A bramble hauing no reputation , would set on fire a Caedars estimation .

Mr LEECH .

But I come now vnto his answere , which he made vnto my former humble petition . Sir . ( said he ) it shall satisfie you , and the Vniversitie , that I haue don it ; take your remedy , where you can . If I haue wronged you here , right your selfe elsewhere .

This was spoken like a King indeed ; and not like a subiect ; who though he be a Magistrate over others yet should be subordinate vnto a common law , and Lord . And happy are those gouernments , where the wise sentence of an heathen Poet is not neglected .

Quicquid à vobis minor extimescit , Horat. Major hoc vobis Dominus minatur .

This was my last refuge , and finall hope ; but how far I was deceiued in my iust expectation , the sequele shall declare .

ANSWER .

As your petition was most vnreasonable , so also the time was vnseasonable , the Reverend Vicechancelour at that time being negotiated , with the particular occasions & presence of very many . Vpon your preposterous comming to him , and vehemently desiring not so much as formerly you did , but that you might answere at another place ; his wisdome did as earnestly wish it , as you did impetuously and intempestiously moue it : not only because he knew his proceedings to be iustifiable , but that by this , the light of his iudgement against you , might the more appeare by the darknesse of your vnderstanding , and apprehension , that had followed so bad a cause , with so incessant suite . The resolute answere , gaue you leaue , and encouragement , if you had had any such intent , Your scorne , This was spoke like a King indeed , calleth to minde not only what a resolute champion of truth doth testifie for this worthy against Parsons , D. Morton , Deane of Winchester . Encounter . who venteth his choler adust vpon the name of Doctour King ; where Parsons is answered , that he considered not the admirable , and indeed kingly worthinesse of this our Doctor : And to this I may adde the title that MAIESTIE it selfe hath bestowed vpon him , entitling him , the King of Preachers . And though he be a Magistrate over others , yet noe one more considerat of his awfull observance to those aboue him , or of his respectfull care of those below him . And this may bee his crowne and garland , that hee hath ever so confined himselfe within the circle of iustice , that his eares never heard any accusation against his gouernment but yours , which is as hatefull as shamefull . All harts else , haue both the affections , of loue , & feare , so sweetly conioined , that there is as much ioy in vs , that we liue vnder such a gouernor , as in such a place . Your verses quoted out of Horace , but not found there , are in Seneca his Thyestes . And I requite them with Horace , seeing you quote him , who prophecied of you ; Hor. de art. Poetic . Non missura cutem nisi plena cruoris hyrudo .

CHAP. 5. Mr LEECH .

BEing now silenced by the Vicechancellour from preaching within the precincts of the vniversity , so that I could not exercise my function neither in the publique audience of the learned , nor yet in any of the parish Churches ( which I had vsually visited , by course , every sabboth , and holy day ; vnlesse some speciall occasion diverted me from my customable practise ) I receiued letters from the Lord Bishop of London ( my very Honorable , and much respected friend ; whom it pleased freely to bestow that place vpon me , in regard of my first sermon preached in Oxford , from which his successour had now suspended me for the last ) wherein his Lordship required me to preach at S. Pauls crosse , and not to faile at the time prefixed in his summons . Wherevpon I prepared my selfe accordingly , and certified his Lordship thereof , as hee had inioined me in his said letters .

ANSWERE .

MAny offende as much in obtruding themselues , as others in retyring , & especially when their doctrine is vnsounde . In this is your condemnation ( rather , then commendation ) more , that you acted the best part , with so bad a minde ; seminare zizaniam , as the old Seminary Sathan , had done long before . You were silenced not for assiduous , but erroneous preaching : and being desirous to vtter some such point in a more eminent place , ( though wise men hold our Vniuersitie sermons to be as solemne , and more censorious then any other in the land , ) you by great meanes obtained letters from some Chaplaine , to be sent for to preach a vacation sermon ; the Common course of which letters was , that they passe in name of the Bishop , who often knoweth not the men , or their worth . I must confesse that the Right Reuerend Bishop , the Angell of that Church , did know your person , and your no worth , and had bestowed vpon you a Chaplaines place by the earnest suite of some of Reuerend & eminent place , in Oxford , but not for your first sermon as you arrogate . His Lordship did not request you at al , nor enioin you , not to faile your summons , as you boast . They be the cursary Tearmes of every of those missiue letters .

Mr LEECH .

The Vicechancellour , getting notice of these summons sent for me immediatly , and requested that he might haue a view of the Bishops Letters ; which , in curtesie , I then communicated vnto him , howbeit I had iust reason to suspect ( for his countenance expressed much perturbation in his hart ) that he would plot some meanes to hinder this designment . And as ( in all probability ) he did coniecture that I would haue constantly asseuered my former doctrine in the greatest audience of the kingdome , so I must acknowledge that this was my resolued determination .

ANSWER .

The Reuerend Bishoppe most earnestly required the Vicechancellor to call for those letters , and the first notice that he had , was from the Bishops owne mouth , whereby it is manifest that his Lordship sent no such letters , nor knew of them at first : for he was so earnest with his worthy successor , that in a zealous vehemencie , hee desired , that vpon his comming home to Christ-Church you might be expelled , grieving he had beene a meanes to giue any encouragement to any so stubborn , disobedient , & ignorant . The letters being demanded by the Bishop , it was not curtesie ( as you cal it ) but duty , to communicate , or rather to render vp those letters ? There was no perturbation expressed by the faithfully zealous & ( in this ) wisely iealous Goueror , he only grieved that such a shame was like ( by your scandall ) to be imputed to Oxford ? Howsoever , what he did in this , was by the direction , yea & obsecration of that Reuerend Bishop of London . And durst you intend againe , to presūe to appeare , I say not in the face of men , but in the sight of God , to deliver a doctrine , so confuted , so condemned , & for preaching of which you were twise inhibited , censured , silenced ? This determination ( as you cal it ) came not from God , no motion of his spirit . But the truth is this , how ever you brag here , you avowed with all earnestnes and the most eager protestations & imprecations against your selfe , that if you might bee suffered this time to preach at the Crosse , you woulde neither preach this , nor any point of controuersie .

Mr LEECH .

But Master D. King fearing least with so publike a promulgation of this truth , I shoulde also blazon his shame ( which now neither Oxford , nor London , nor our divided world it selfe shall containe within hir limits ) handled the matter so by his policie , and authority , that my Lord of London ( through his misinforming suggestions ) countermaunded the former by second letters ; discharging me from the performance of that duty . And now Maister Vicechancellor thought that he had not only inconvenienced me , but also secured himselfe .

ANSWER .

Had the inke that wrote this , been mixed with the poison of spiders , it could not haue beene more venemous , then this is malitious . I grieue to thinke how little in this booke doth savor of a Minister , nay of a Christian . What son of Zerviah can vtter more reproachfull , & shamefull speeches ? And what roapes can be vsed to drawe downe more speedy vengeance vpon your head , then these false accusations against him , that is true of heart ? He to feare his shame , whose conscience is murus ahaeneus ? Hee receiue any disparagement , from the mouth of any railer , that by reviling of the most bright fixed starres in the firmament of our Church , hath manifested an infallible demonstration of his degenerous and degenerate minde ? Shall not Oxford , and London , or the divided world , only containe the promulgation of this ? I will not iniure Scripture , but I hope I may safly apply that speech of Christ to the woman : and therefore , to counterblast your vnsavory breath , I say , wheresoeuer the Gospell shall be preached , mention shall be made of him , no way but in honor , for the cleerenesse of iudgement , sweetnesse of stile , gravity of person , grace of conversation , and true hearted soundnesse in religion ; let them al , backbiting Dogges , spit out livor , & liuer , and heart , and all . For what Erasmus spake of Prudentius , shall be true of him , Ibis quovis seculo inter Doctos Prudenti . There was no suggestion vsed by the Vicechancelour against you : it was the Bishops owne motion , and earnest impetrature , who also in his second letters manifested his reasons of disliking , and disabling you for that service .

Mr LEECH .

For this end , and purpose also he repaired then vnto a Doctor of principall place , and eminent worth ( a man not vnder any ; if not over all ) with whom he intertained long discourse touching the Doctrine of Evangelicall Counsailes ; complaining that in Oxforde , it had beene lately broached , and obstinatly defended . And now , I pray you , good Sir ( said he ) what is your opinion concerning this point ?

ANSWER .

To this Reverend Deane , he was with many other Doctors , invited to dinner : he repaired not to him as to a Counsellor in this businesse as you falsely enforme . The worth and eminency of this Oracle of Textuall & Schoole divinity , is acknowledged with reverence : but from his owne mouth I haue received it , that he protesteth against you in this imputation , absolutely denying that the Vicechancellor ever asked counsell or opinion of him . Only among many other discourses at Table , this question was repeated , but not debated . Besides this false imputation here , it is confessed by you that you obstinately defended the point , and obstinacy is offensiue whatsoever the defence be .

Mr LEECH .

Here by the way , giue me leaue ( good Reader ) to propose two things vnto thy discreet consideration . First ; that D. King either had no knowledge at al , or not well grounded in that point , wherein he condemned me by violence of authority , and not by force of reason . Secondly ; that as I suffered with a good conscience , so hee punished mee with an evill . For I had not the least scruple , nor diffidence in this point . All testimonies , divine , humane ; of God , and of his Church , did firmely establish me therein . And therefore , though I conferred with many learned men vpon the same , yet I never demaunded of any man , by way of doubt ; Sir . What is your opinion &c. but , I alwaies said ; This is the Doctrine of all the Fathers ; this is the iudgement of the whole Church ; it is founded vpon sacred Scripture &c. will you stand to it , or will you disclaime it ? wherevpon I commonly receiued this answere ; the doctrine is true in it selfe , though not seasonable for these times . But Master D. King hauing not any such certainty of infallible grounds , could not but fluctuate in the instability of his private iudgement .

ANSWER .

Which two proposed considerations be both false . How can any indifferent Reader looke vpon your lines with any other entertainement but contempt . first you accuse Doctor King to want well grounded knowledge whom your conscience knoweth to be profound , ready , and resolute : in all faculties , in all studies , in all learning : was not the force of reason vsed , as the meanes to convert you , when a solemne lecture was read vpon the point , was not the Tenent of our Church shewed you , were not disputations many times offred you , and did not the Doctors that assisted at the convention of you , catechise you , so farre , as they founde you not able to answer what the church was , what faith was , what the rule and Canon was , &c: was this violence of Authority or force of reason . Violence did not appeare in authority against you , never was wilde fire so quietly quench●d , nor open mouthed aduersary so favourably handled , so movingly incited , or so fully confuted . Your secondly is twin with the former , only the limmes be greater . Did he punish you with an evill conscience , & you suffred with a good ? Or you suffered with an evill , and he censured you with a good ? You say you had not the least scruple of diffidence or distrust in this point . Doubting in some causes is commendable , it is the meanes to sift , and fanne , & try the wheat of truth , from the chaffe of error . What mist had veiled and invelloped that eie sight that sawe not the monstrous absurdities of this point ? But ( you say ) all Testimonies are for you ; divine , humane , &c. Your Testimonies haue beene pervsed , and in them there is nothing worthie to commande affection , or beliefe , God and his Church I am sure , certitudine fidei , be against you : and this I am established in , that Gods law is not wanting , nor imperfect , craveth not the assistance and support of Counsels ; God vseth not second editions with supplements , he hath set forth no other Deuteronomy . In your conference with many , I beleeue you traduce many : for I knowe that some that you had personall , though not doctrinal fauor from , do for ever disclaime any honest thought of you . Were any common measure of hatred fit for a revolter , I shoulde haue hoped that you would forbeare your slanders against many : but your heate and hate do both conspire to make them subiect to interpretation , who are most opposite to your opinion . I dare pronounce it , that no one of iudgement learning , & sound Religion , did giue you that answere , that here you deliver . I haue beene bolde to enquire of your questions with some of very worthy respect , and they disclaime the countenance , and mainetenance of your opinion : & you know , you were so repressed from preaching this Doctrine , that while a Reverende and learned Doctor , of publike respect and place in the Church , and private goverment in the Vniversity , remained here , you durst not deliuer this ; but in the time of his attendance and absence in Convocation busines , then you began to settle your selfe , & vnsettle truth . Traduce none , nor gull the world , as if any affirmed your doctrine to be true . All the learned in the world can not make sense of that which you by your written coppy deliuered : where your literall meaning is often so poore , that it can reach no sense ; and your mysticall so transcendent , that no sense can reach it . Truth is seasonable at all times , and only enimies of truth will at any time suppresse it . Falsifie no mans speech . This slaunder commeth from no good spirit . The well rooted resolution of the Vicechancelour , anchored him , his grounds had certainty , & ( if Scripture containe it ) hee had truth , & infallibility ; his iudgement was not privat , his certainty did not fluctuate . Iude. 11. 2. Pet. 2.17 . S. Iude doth attribute this to Apostats , and S. Peter describeth them to be clowdes without water , carried about with a tempest , to whom the blacknesse of darknesse is reserved for ever .

Mr LEECH .

To returne now vnto the conference of M. Vicechancellor with the aforesaid Doctour ; he received a cold satisfaction vnto his hot demaund . For the Doctour , wondering that any difficulty should be made in this matter , answered presently without any demur ; there are Evangelicall Counsailes ; and no doubt can be made thereof .

And what was ( thinke you ) Doctour Kings reply vnto this graue , and confident assertion ? Did he dispute against it ? no ; he could not . Did hee gainsay it ? no ; he durst not . Thus the renowned pulpit-Doctor , that could domineere over his poore inferiour , censure him , depraue him , vilifie him with intolerable reproaches ( such as he feared not to vtter , but I am ashamed to mention ) stoode mute ; not daring to disclose his opinion , which he could not iustifie by any waight of reason .

ANSWER .

To returne to your most vntrue relation . As before , so againe I answere , that the Vicechancelour did not doubt of the doctrine , he manifested no haesitation , he sought no satisfaction . The discourse was at dinner , where neither argument was vrged , nor any suffrage of iudgement required : the allowance of the distinction being graunted by this reverend Deane , what followeth therevpon ? Dare you conclude therefore , that your doctrine was true . The other sister and famous Vniversity , hath had much experience of his rare dexterity in cleering the obscure subtilties of the Schoole , and easie explication of the most perplexe discourses : And not only he , but others haue graunted such a distinction , for distinctions bee but intentions , they are signarerum , non res signatae : Many graunt Counsells , that doe as much hate your opinion , as you hate our Religion . And how different from your Tenent this learned Doctor is , doth appeare in the sequele of this Chapter : But first to your interrogation , or rather your imaginary supposition . The Vicechancelour needed not to dispute it , nor meant to gainesay it . For howsoever properly there bee no Evangelicall Counsells & so he doth and ever did maintaine , yet he never denied such a distinction , reprehending the consequents , & positions you grounded therevpon , rather then the name of Counsels . In scorne you call him the renowned Pulpit Doctor a Title generally & worthily bestowed vpon him , for who ever saw him without reverence , or hard him without wonder . Yet you heape so many obloquies vpon him , that I marvell your soule doth not breake with the burden . Did hee domineere over you ? whose care did pitty you , and if in any thing he be partiall it is to his enemy . Did he vilifie you , who received many slanders , many scandals , nay many bitter imprecations ( O bloody ) against him and his . And yet hated to pay these privat wrongs with the advantage of his publike office . Was he mute , who was as able and resolute in the Point as any whatsoever ? if you suffer your lawlesse Tonge , to walk through the dangerous Pathes , of such false conceited suppositions : Each eare will be weary of you , & you at length weary of your selfe .

Mr LEECH .

Now , if Doctor King will stand in denial hereof , or any other be in doubt of my report , I protest in the faith of a Catholique man , that I write this from the immediate relation of the Doctor himselfe , vnto whom I was ledde by the conduct of my good Angell . Farther ; I am so well perswaded of his resolute iudgement , and honest heart , that I dare boldly say ; Doctor King shall never be able to procure his subscription against this doctrine .

ANSWERE .

I will not bandy oathes with you : but in the religion and faith and truth of a Christian , I doe protest , that from the immediate , and proper , personall speech , and mouth of this monument of learning , I receiued these circumstances following , to satisfie all that see how you traduce him . You came to enquire his opinion concerning the point ( as you falsly traduced D. King , in the former Paragraphs ) and receiued this answere ; The distinction of Counsells may be vsed , so that hence , merit , perfection , or supererogation be not taught , for this is erroneous & Popish . To which answere you replied , that the Fathers were absolute for that point . His wisedome sounding the depth of you , and finding that your collection of the Fathers , was but at the second hand , blamed you much , shewing how herein any may bee seduced : and further told you plainely , how worthy you were of censure , and how vnworthy to deale in controversie , that so impudently would assume authorities out of Bellarmin , or any other Papist . With these and other such goads , ( as Salomon calleth the words of the wise , Eccl. 11.11 . ) you were prickt , that you departed much discontented , because all his words tended to condemne your iudgement , yeelding no iot of encouragement , as here you bragge . And howsoever there needeth not so great meanes to convince your ignorant impudency , as to seeke subscription from any , for that which God himselfe hath subscribed : yet I returne your owne wordes , I am not only persuaded , but I am sure ( such is the riches of his learning ) he is in argument so powerfull , in knowledge so plentifull , in truth so faithfull , that he denieth , defieth the least maintenance of the point , and that all the meanes of the world shall not obtaine approbation from him of those Popish doctrines , and consequences , that you preached . And this you might haue observed by his speech . But the deaf Adder will not here , charme the Charmer never so wisely .

CHAP. 6. Mr LEECH .

AS I alwaies had comfort in my wrongs , because I suffred for righteousnesse sake ; so I conceiued good hope , that the superiour Magistrate would rectifie the proceedings of his inferiour . Wherefore , being oppressed with the iniuries of the Vicechancellour , I appealed vnto the Archbishop ; thinking that his house had beene as Hierusalem , when iustice and iudgement were lodged therein .

Being admitted into his Graces presence , I vnfoulded the whole processe of this busines ; acquainting him first , with the doctrine , which I had preached . Secondly , with the groundes , and reasons wherevpon I built the same . Thirdly ; with the entertainement , which it , and I for it , had found within the vniversity of Oxford .

ANSWERE .

PErsecution for righteousnesse sake is pronounced blessed , but neither were you persecuted , nor your cause righteous . Your Appeale was needlesse & causelesse , your offence being censured not by rigor , but favour of the proceedings . You fled from the Vicechancellour to the Chancellor , but the higher the worse like Phaeton here you burnt your wings , and received your fall . The Asylum of iustice and iudgement , you found in the Archbishops house : but you iniure all you deale with . Your admittance was an apparance , and at your declaration what circumstances passed , ( all tending to your disgrace ) I omit . In your third , you confessed , how generall the mislike of this doctrine was in Oxford .

Mr LEECH .

The maine summe of his answere consisted in these two particulars . First ; that he must defend the estimation of his Vicechancellour , of whom a good opinion was generally conceiued . Secondly ; that the Text of S. Math. ( commonly alleaged for that purpose ) doth not afford the doctrine of Evangelicall Counsailes . 19. 21. vade , vende omnia &c. And here his Grace ( falling into Calvins false , and absurd exposition ) said , that our Saviour doth not here giue any Counsaile of Poverty , but only dismasked the hypocrisie of the young man , being a proud , boasting Pharisee &c.

ANSWER .

First , that it is the care of superiour Magistrates , to defend the estimation of their deputies , Piety in many causes , and Policie in all doth command : but then especially , when the eie of the world doth beholde the integrity and dignity of the Governor . Secondly , it was not only Calvins exposition , that this young man did maske vnder a vaile of hypocrisie : but as I formerly shewed , Hilary , Hierom Ambrose , Austin , Theophylact , and Beda , doe all concurre in this opinion , and therefore the Epithets of false and absurd belong not to Calvins interpretation .

Mr LEECH .

My whole reply was , that as I sought not the impeachment of his Vicechancellours credit , farther then he had wronged it himselfe by his indirect proceedings , so , if I could not make my accusations good against him , I would be content to sustaine my former punishment , with a greater augmentation .

ANSWER .

How you sought the impeachment of the Vicechancellours credit , and how many breaches you sought to make , for invasion into the generall & honorable reputation of him , the former passadges doe testifie . Your accusations , what , how many , and how faulty they were , I haue examined : but had you bin so observant as you professe , your iourney had been spared , and the businesse ended at Oxford , where your doctrine had beene brought to the touch , and test , and ballance , by disputation .

Mr LEECH .

As for the text of S. Matth. I expounded it by Saint Marke : who saith that Christ beholding the young man , loued him ; which loue of Christ did cleere him from all suspition of hypocrisie , and dissimulation . Besides ; I humbly intreated his Grace to remit himselfe , and me , vnto the generall consent of Antiquitie in this matter .

ANSWER .

The Text of S. Matthew , compared with S. Marke doe both ioine to afford that interpretation , which is proued true in my answere to your Sermon , Pag. 176. that Christ loved that which he saw good in him , and yet did descrie the covetousnesse of him . And for your request to his Grace to remit you to Antiquity : compare Ierom , and Austin , Theophylact , &c. with Basill , and Chrysostom , and Euthymius , & you wil proue the truth of this , that as Christ did looke vpon him and loued him , thereby to excite him , & to cherish the good , so also he did vnmaske him in that covetousnesse , which hypocritically lay hid , thereby to cure and remoue the ill .

Mr LEECH .

Here Doctour Barlow interposed his verdict : whom if I had knowne aswell by his face , as I knewe him by his sermon , I had then appeached as a man of little honesty , or conscience : pag. fourth before the end . because he ( in a sermon preached before his Maiestie at Hampton Court , concerning the authority of Bishops ) doth iustifie the distinction betwixt Precepts , and Counsailes ; citing a text of S. Paul to that effect ; 1. Cor. 7.25 . & yet now , seeing his Grace of Canterburie disaffected towards this doctrine , he also spake against it . And thus it pleased D. Shaw ( who proclaimed the Earle of Essex his Cales triumph , and his London ruine ) to crosse himselfe with a flat contradiction , rather then to dissent from his assertion , by whose favour he had mounted into the chaire of Honour .

ANSWER .

This Reverend Prelat did interpose , both because of your bragge of Antiquitie , ( in which he observed your insufficiencie ) as also , that you did seeke to besmeare the credit of the Vicechancelour : for both which , his Lordship did powerfully reproue you , and so pusle you , that as a man amaz'd you were able to reply nothing . The distinction vsed in the sermon , I haue answered , Page 191. where how farre the meaning of the words be from strengthning of your assertion , may be seene . Your intolerable impudence in scornefull maner , to cast the by name of that Popish Priest Shaw , vpon this Honorable Bishop , is to bee repaied you in another world . And therefore I forbeare to defile this paper with such tearmes as you deserue . What was done , was commanded by the State , into the depth of whose actions , your shallownesse cannot looke : and if charity and truth had observed that sermon , as well as spite and misprision , it had appeared to all , how great a share in the generall sorrow , this worthy Preacher and Prelat had , lamenting the death of that Peerelesse & Renowned Earle , acknowledging that a greate Prince was fallen that day in Israell .

Mr LEECH .

Many occurrences there passed at that time ; with the recapitulation whereof I will not now surcharge this little treatise . In conclusion ; my Lord of Canterbury demanded a copy of my sermon ; which I delivered vnto Master Barkham ( one of his Chaplaines ) togither with the authorities , which do hereafter ensue . In the end of all .

The sermon was receiued , the authorities were returned vnto me againe : which made me thinke , that my cause should never come vnto an indifferent triall . And truely I saw no probability of any triall . For though I gaue continuall attendance at Lambeth , for the space of fifteene , or sixteen daies , yet I was fed with delaies , to my iust griefe and great expense .

ANSWER .

All occurrences tended to your reproofe , confutation and condemnation of your carriage in your sermon and cōvention . The authorities were returned you , because it was knowne , whence they were had , as also howe great your crack and how little your knowledge was in the true vse & reading of the fathers . Trial you needed not to expect farther ; so weakely you were able to defend your selfe at your first appearance before his Grace , that ( with desire ) you could not expect a second . Your attendance at Lambeth was needlesse , you had your answer at the first . The proceedings in Oxford were iustified , your Doctrine condemned , and your Censure continued .

Mr LEECH .

Wherefore , seeing no hope of redresse , where it lastly remained , and was iustly expected , I retyred my selfe vnto some privatnesse ; recollecting my thoughts in meditation betwixt God , and my owne soule .

And now , in the sweetnesse of contemplation , having God only for the obiect of my comfort , I took an intellectual review of my cause , and all circumstances of the fore passed Businesse ; commending the whole vnto God , the great and soveraigne Iudge . For I had now resolued to be no farther troublesome vnto his Grace of Canterbury , who had so little respect of truth , and no greater compassion of my wrongs .

ANSWER .

What hope to be expected , when contumacie so remained , as an inseparable quality in you ? neither the inhibition , convention , censure in Oxford ; nor heere the dislike , opposition , contradiction , and detestation of your wilfull deportment both in action and opinion Privacy , is then happy , when men be free as well from vices and discontentments , as from tumults : but other wise the Tempter hath no fitter apprehensiue opportunity , then retirednes . The world knew you , but did not want you : and had you continued your contemplatiue priuacy here , you had done better then in your actiue Monastical pouerty where you be . Your retirednes had wrought your happines , if you had duly , as in the sight and feare of God , considered all circumstances belonging to the cause , the weaknesse and wilfulnes of your assertion , and especially how in all the particular passages you found God still opposite to you . You commende that busines to God , that hath had so much dispraise before men : but how dare you commend that cause which doth so much derogate from the Law , and truth of God ? dare you offer a blinde sacrifice without the eie of truthes direction ; or an oblation without salt , the seasoning of religious discretion ? The Apostles and Martyrs , though their defence were good , did shew reverence to heathen Iudges when they appeared before them : but you manifest all contempt , contumacy , calumny , and vncivility before Christian Governors , though your cause be most faulty . And because God ( to whom you say you commended your cause ) hath not redressed it , you fledde to the Pope , where you serue and starue .

CHAP. 7. Mr LEECH .

WHen I had now remained a fortnight space in my privat meditations , his Graces Chaplaine ( accompanied with a doctor of Diuinity ) made diligent enquiry after me ; and finding me out , D. Childerly who is a Chaplain also vnto his Grace . he demanded of me what was the reason of my long absence from his Lorde ; who ( as hee saide ) would write his letters effectually vnto his Vicechancellour for our reconciliation : so that I should be relieued , and restored aswell vnto my former liberty of preaching , as vnto the fruition of my place .

But here I remembred the answer of Iehu vnto the question of Ioram . Is it peace Iehu ? what peace ( said he ) while the fornication of Iezabell , thy mother , & her witchcraftes are yet in force ? So , what reconciliation , what peace betwixt me , and D. King , while truth was thus suppressed , and his heresie ( worse then witchcraft ) stoode yet in force ?

ANSWER .

THe company that you frequented in this space , and the provisions for your flight , are discovered : your private meditations were publike circumvagations . These learned & Reverend Divines , ( when they found you , ) offred you this promised favor , only vpon condition of your submission : for otherwise it was not only improbable , but impossible to obtaine the benefit of your place , or faculty to preach . That being most true ( which you falsely apply ) of Iehu and Ioram : while the fornications of Iezabell , and the abominations of Babell , were mainetained by you , no peace to be kept with you . Isay 48.22 . God commandeth it , There is no peace to the wicked , saith God .

Mr LEECH .

Wherefore , after signification of my thankful minde to his Lordship , who now vouchsafed in some sort , to commiserat my vniust vexations : I answered , that I had greater respect of the cause , for which I suffered , then of the punishment , which I did sustaine : assuring M. Barkham , that restitution vnto my place was not the principall part of my desire .

For as God did require of me the constant iustification of his eternall truth , so I coulde not but require it also at their hands , who by their function ( as Ministers ) and dignity ( as Bishops ) were specially obliged therevnto .

ANSWER .

His Grace commiserated your stubborn opposition , but never iudged your iust punishment , vniust vexation . The respect you had of the cause , was more then your respect of God , truth , faith , peace , or conscience . If restitution to your place , was not the chiefest of your desires : what was ? Was it your desire of conquest and victory ? that your individual sentence , should haue overswayed the iudgement & definitiue resolution of so many , so wise , and learned Iudges ? It is impietie to averre that God did require the iustification of this truth by you . Truth it is not : to be iustified it was not : & by all the proceedings it is manifest , that God ( by the mediation & mouth of his Magistrates ) approveth it not . The function and dignity of your iudges did yeeld you all equity ; though you continue your accusations and supercilious detractions against them .

Mr LEECH .

Whereas he pressed me farther , with motiues of profit , and that I hindered the course of my preferment , by contending against the authority of Magistrates ( who as he said , must stand one with another ) my reply was to this effect , that I desired not to rise where truth must fall : vertue is the path to Honor : Heaven must not be lost for earth : the plenty of riches doth not recompence the emptines of the soule : a good conscience is a continuall feast .

ANSWER .

These motiues of profit and preferment ( if they were vsed ) are subordinate to the motiue of sauing your soule . These can neither repaire , nor empaire those directing , inciting comforts , that come from aboue . The contentments , that the world can afford , are but weake and momentary : but the ambition of preferment in heauen , is the holy resolution , making a true Christian firme and square . You hindred your selfe in your worldly & heauenly course , in contending with religious Authority . And howsoever you professe , you made vertue the path to honour yet this is proued contrary , for you refused the best of vertues , Lombard . quadruplex conscientia . your religion . And , though a good conscience be a continuall feast , yet Lombard and others distinguish of conscience , that as a good conscience may be troubled , so an evill conscience may bee so quieted , that it thinkes it selfe good .

Mr LEECH .

As for the Magistrates I reverenced their persons , and honoured their places ; knowing that their power is from God , but designed for the preservation of his truth : which if I impugned , let them strik mee with the sworde of Iustice : but if they withstood it , yet , I must defend it with courage , Ecclus. 4. as also I shall suffer for it with patience . For I alwaies had the counsaile of the wise man before mine eies , Striue for the Truth vnto death &c.

ANSWER .

Had you considered duly , that not only their power is from God , Rom. 13.2.4 . as Paul speaketh , but as hee addeth , hee that resisteth the power resisteth the ordinance of God ; and they that resist shall receiue to themselues condemnation ; giving the reason , for hee beareth not the sworde in vaine : your respect had beene more to them , if you had thus remembred the dignity from God giuen them . Courage is then good , when a good cause and a good conscience meet . But to be couragious in defence of any adulterine proposition that hath not radicall truth : it is condemned , and wil be punished . Acts are to be measured by desires , desires by integrity . And , had you had God alwaies before your eies : you had not been so Apocryphally wife , in your owne eies .

Mr LEECH .

Which resolution in me though it sorted not with his liking , nor yet ( perhapps ) was expected from a poore , oppressed scholler ( whom his vncharitable adversaries had determined either to bowe , or breake ) yet hee importuned me , at the least to see his Lord , and not to neglect his favorable inclination to doe me good .

ANSWER .

Poore , and lame , and slack arguments , cannot enforce resolution in the will , or settle information in the vnderstanding . All the connexions , and all your concoxions out of Coccius , had not this nutritiue power to nourish your conscience to such a strength of resolution . But some other vnrevealed cause there is , which only the searcher of all hearts knoweth . Reprehension is not oppression , nor had you any vncharitable adversaries : they are adversaries to all vncharitablenesse , they meant to direct & straighten you : not to bow , much lesse to breake . Some vpon whom you seemed to relie most in Oxford , haue protested , that they had proceeded in the same , or a more strict course against you , if the censure had passed their hands .

Mr LEECH .

Wherevpon I made a shew that I would shortly visit his Grace . And this I did , because I did probably collect , that my intention was by some meanes disclosed vnto him ; whereby I might be defeated of that course , vpon which I was now wholly resolved .

For me thought that God did speake within my heart , as he spake sometimes vnto Abraham his seruant . Goe forth of thy land , Gen. 12.1 . and from thy kindred , and from thy fathers house , and come into the land , which I shall shew vnto thee . For , can any Church , or any faith be in that land , where the very grounds , and principles of ancient Christianity are dissolved , where there is no certaine foundation to build Religion vpon ? Where every mans power is his reason to make good his doctrine ? Where an iniury sustained for the truth , can finde no redresse without treasonable connivencie to see the truth oppressed ?

ANSWER .

This was Aequivocation in speech , and action : neither honest , but both common among Papists . S. Austin condemned the Priscilianists , for this , and so other Fathers haue reproved this lying mummery & hypocrisie . Sepulueda de Ration . dicendi testimon . Et de ratione dicendi occulta . in praefat. Azor. Ies. Inst par. 1. l. 11. c. 4. in fine cap. Emanuel . Sa. in Aphor. And not only Scotus , Aquinas , Henricus , Gabriell Biell are resolute against it , as Sepulveda witneseth : but also Iesuits themselues haue reproued it , as Azorius , Emanuell Sa , and others . You began to equivocate timely , I doubt not but you haue increased it . The reason of making this hypocriticall shew , was , lest you should be defrauded from robbing the Church of a Sonne , the King of a Subiect , and your selfe of a soule . Your misapplication of that speech of God to Abraham , I might dilate much vpon , as hauing variety of interpretations , which doe vnderstand that place , of the devill , the world , & the flesh . But I come neerer to your purpose , hoping that those wordes , that you say God spake to you , were receiued by no revelation : a frequent imposture among Papists , filling the mouthes of many , swaying the faiths of some . But what is the blemish you see in your mother ? ●oth our Church deny the principles of ancient Christianity ? Doe wee not receiue the Scriptures , the Creedes , and Fathers of the first 500 yeares ? Do we not build our Religion vpon the foundation Iesus Christ the corner stone ? Is the rule of our doctrine any other , then Gods sacred will revealed in his word ? Is any iniury sustained by you , for truth ? It is not iniury but true iustice , to punish those that be stubborne in action , precipitat in resolution , and faulty in opinion : not able to maintaine their cause but with much wresting of conscience , their revolt ever attended with sedition , scandall , and humane respect .

Mr LEECH .

But I will pretermit ( good Reader ) here to make a speciall enumeration of my Motiues , drawing me vnto my finall resolution ; for they will ensue orderly in the thirde , & last part of this Treatise . Only consider ( with me ) now , with what conflict of flesh , & bloud I could intertaine this resolution , to come out of my Land , & from my kindred , and from my Fathers howse ; with what griefe I could forsake a noble Vniversity , the company of my kindest friends , the comfort of my dearest familiars ; other emoluments , which such a place doth actually yeeld , and prepareth vnto greater .

ANSWERE .

Your Motiues shall be answered , as briefly as vrged , because they be to bee scanned at a higher barre . Your conflict was not with flesh and blood , but you did agree with the world and the Diuell , and applyed your selfe , to the service of that painted , but ill-favoured witch , the church of Rome . Neither did you forsake our Vniversity , friends , and familiars , before they forsooke you . They at length heard , & hated , who at first obserued your folly and pittyed .

Mr LEECH .

Howbeit ( my Brethren ) since there is banishment indeed , where no place is left for truth , I esteeme al these things as dongue , that I may gaine Christ ; for he is my sufficient reward . I did not conceiue that when I preached my doctrine among you , I shoulde haue giuen you such an example thereof in mine owne person . But thankes be vnto him who disposeth all things sweetly for the benefit of his children .

Finally ( my brethren ) I wish that you may enioy your country , which is aboue , without forsaking that , which is below : But if you cannot , by reason of the time ; them looke vp vnto your eternity ; let not your excellent spirits abase themselues vnto the loue of transitory things ; For behold I shew you a more excellent way . 1. Cor. 12.13 .

ANSWER .

If in the world there be any sanctuary for truth : it is there where shee may appeare without controll , without colors or disguises . Which you woulde willingly acknowledge to be true , if ignorance were not the mother of your devotion . To forsake all for Christ , is blessed : but to forsake even Christ himselfe , it is most cursed . He is a sufficient reward to all that feare , & follow him : and will follow them , that fly from him . How pervious you were , to fly from your Country , after you had fled from the truth , your intent before , and your practises since , haue manifested . But farre be it , that God should be reputed as the disposer of you , to this vnnaturall and vnchristian disobedience to the Church and State . O what bitter punishment must attend that presumption , that endangers a double perishing , and is so far from having expresse commaund , that it hath direct and iust inhibitions ! Your wish that we may enioy our countrey that is aboue , is a wish aboue your charity . We wish your admission into the heavenly Hierusalem which is aboue , and would from our harts pray for your triumphant state there : Luke . 16.25 . but that , as Abraham said to Diues , Remember thou in thy life time receiuedst thy pleasure , and Lazarus paines , therfore he is comforted and thou art tormented : so we are willing to awake you , with this that seeing , you make your selfe of the Church triumphant in earth , you ( continuing this course ) are like to haue small part in the triumphant glory in heaven . And while wee ( for our partes , and stations ) are here , wee will affect no pilgrimage , but from nature to grace , & so to glory ; hoping to accompany them , that are in possession of the lawrell . And to this iourney we haue no other hie way , 1. Kings 8.36 . 1. Sam. 12.23 . Ier. 6.16 . Ioh. 14 6. but the good way which God teacheth , and the right way which Samuell describeth , and the old way which Ieremy informeth ; al which be not as yours be , Crosse waies , but doe terminat in the way , even Christ Iesus .

THE THIRD PART CONTAIning 12. Motiues , which perswaded me to embrace the Catholicke Religion . Briefely , and naturally deriued out of the premises . * ⁎ * S. AVGVST . In Psal. contra partem Donati . Scitis Catholica quid sit , & quid sit praecisum à vite : Si qui sint inter vos cauti , veniant , & vivant de radice .

THE THIRD PART CONTAINETH 12. Articles against you : whereby your 12. Motiues are disproved , as having not affinity with the faith of the 12 Patriarks , or spirit of the 12. Prophets , or doctrine of the 12. Apostles , or beliefe of the 12. Articles of our Creed : shewing that as Art doth imitate Nature , and an ape a man , so as many grounds as good Christians rely vpon for their faith , Apostats boast to alleadge for their fall . Wherein as in the premises , the particular Apostasie is confuted & condemned , with much facility and breuity . * ⁎ *

S. AVGVST . In eod. Psal. Contra Partem Donati . Ipsam formam habet sarmentum , quod praecisum est de vite Sed quid illi prodest forma si non viuit de radice ? Venite fratres si vult is ut inseremini in radice , Dolor est cum vos videmus praecisos ita iacere . Aug. de vnitate Ecclesiae . cap. 2. De hoc inter nos & illos quaestio versatur , vtrum apud nos an apud illos , vera Ecclesia sit .

Mr LEECH . To the conscionable , and Ingenious Reader .

THOVGH the generall motiues vnto the Catholique Religion , are many , and waighty ; yet the particular , which issued out of this present businesse , where such , as conuinced my vnderstanding , and swayed my affection to approue , and embrace the same .

Wherefore ( courteous Reader ) aswell to procure thy good , as to iustifie my selfe , and to satisfie others , I haue communicated them vnto thy view . For matter ; they are the same now , as when I conceiued them in the beginning : for manner ; they are brought forth in somewhat a different shape .

Thus much may suffice for thy instruction concerning these Motiues . Onely I may not forget to advertise thee ; that whereas through their titles , I vse this perpetuall stile : THE PROTESTANTS &c. ( howbeit the most learned amongst them , differ in iudgement from the common sort : and in this respect , cannot bee concluded in the generality of ALL ) I haue not done this without good consideration .

For though the principall divines in England , do vtterly distast the vaine opinions of D. King , and such like ; yet , since by publike profession of the truth , they giue not sufficient notice vnto the world of their Catholique positions , I must involve them also in this common accusation . And as they , against their knowledge , Corde creditur ad iustitiam ; ore fit confessio ad salutem . doe suffer a preiudice to fall vpon God his truth , they must likewise , against their will , suffer an infamy to remaine vpon their owne persons .

ANSWER .

The Catholikes , like to the olde Circumcellions are Individua vaga ever in motion . Campians reasons , Bristowes motiues , the one ten , the other 48 , yours a Iurie . This former treatise hath answered all yours . But seeing they so commanded your affection , and convinced your vnderstanding , wee will heare your descriptions , and marke the motions .

If it be the good of your Reader , you wish , you would not leade him into so many darke entries of the Chambers of death : your booke is come into the hands of many better informed soules then your selfe , and some that haue breathed lately from their Antichristianisme , that haue seene , and heard more then you haue , and haue hated and abhorred and returned . You seeke to iustifie , but do condemne your selfe : and you hope your satisfaction , will proue an infection to some . But each man doth disdaine , that these should draw ouer any wise Proselyte . They are the same in substance , as in your sermon , only as the Patron of error can change his shapes , so doe these . You say you must not forget , to advertise , and I cannot omit to discrie , the vntruth in the advertisement . For if with an indifferent eie , ANY , observant in the state of our Church , doe looke vpon the more learned . Of our Divines he shal finde that either they be writers , or publike Readers , or continuall Preachers against Popery , neither doe they differ in iudgement from the common sort , as most iniuriously you traduce them . By publike profession in the vnity of the spirit , in the bond of peace , in the essense , and substance of religion , all agree . And howsoever there haue beene some differences in opinion , betweene many of the most orient fixed starres in the firmament of the Church as betweene Ruffinus & Ierom , Ierom & Austin , Austin & Symplician , and many others : yet all the world wil free our Church from hauing in her Religion , any diversly affected from the truth , & addicted to Popery , at the least , any that ever were of deserving note , or accounted the Principall divines . If there be any such homely and home-made peeces as your selfe that coccle , they be no sooner noted , but punished .

Your preiudice and infamy , will returne vpon your selfe , for accusing our worthiest to maintaine a linsey woolsey , blended , mangled Religion . Being supplanted your selfe in reputation , you seeke to supplant others : the vtmost spirits of your malice and spite , being as Enginers , to overthrow the credit of those , that by their learned paines do seeke to overthrow the wals of Babell , Their publique profession and positions free them from your common accusation ; their sermons , Lectures , writings , might satisfie you , but that these heavenly showers haue fallen besides you : Error surprising your will , & ignorance your knowledge ; a smale things may moue you that were never setled .

Mr LEECH . The First motive . The Protestants admit not a triall of their Religion , by the testimony of the Fathers ; whatsoever they pretend to the contrary .

BEcause it is a preposterous devise to iudge the former ages of the Church by the later ; D. Field . pag 204. We willingly admit a triall by the Fathers ; saith he in the name of his Church . therefore the courses of my study haue ever beene directed vnto a diligent pervsall of ancient Fathers ; whose authority , simply considered , as it may preponderate our moderne writers ; so , in reference vnto the Church , being her witnesses ( who is the iudge to define all controversies ) their testimony is to be preferred before all Authors whatsoever .

Neither resolued I thus without serious deliberation ; and especially , contra haeref . cap. 1. & . 2. the graue counsaile of Vincentius Lyrinensis did prevaile with me , seeing , that learned & holy men did generally conspire in this opinion : If any man will discerne Heretical pravity from Catholike verity , he must be furnished with a double helpe ; first the Canon of sacred Scripture : Secondly the tradition of the Catholique Church : wherein three things inseparably concurre ; Vniversality , Antiquitie , Consent .

The reason of which prescription is yealded by him to be this . The Scripture is sublime ; and , forasmuch as all men sense it not alike , it is necessarie to adioine therevnto the continuall interpretation of the Church .

Vpon this infallible ground ( evident vnto all men of any apprehension ) I builded my faith ; conforming it alwaies vnto those Orthodoxe principles , which I had derived out of the venerable Fathers .

Hence I assumed this doctrine of Evangelicall Counsells , which as I delivered out of the sacred volumes of Antiquitie ; so Antiquitie it selfe deduced it ( with mee ) out of the divine Oracles of holy Scripture . And therefore seeing that my opinion was cleerely built vpon this foundation : I pressed it vncessantly , vntill my vniust Iudges were enforced to forsake this meanes of triall , and consequently to punish the Fathers in me , as I had spoken by them .

But when I plainely saw , that my doctrine could not be condemned without condemnation of the ancient Church , and that my Iudges were driuen to this extremity , I inferred that their Religion could not be good ; and that their consciences were verie bad .

ANSWER .

It is a most preposterous devise , to make the Fathers iudges of the Scriptures , whereas the Scriptures as S. Austin confesseth , ought to be the iudges of the Fathers : otherwise , what you impute to vs , is the practise of your selues , which you seeke approbation of the former Church by the latine . That the Fathers may preponderate the moderne writers ; I answere , for their antiquity they doe : but where the same truth is in both , for their authority , they do not exceed . Hath the Church had no growth since their time ? Hath the sonne of righteousnesse , Psal. 19. going from the ende of the heauens , and in his compasse returning to the ende thereof againe , by his beames given no more light , then when it first rose ? Hath not God revealed somethings to one , which he hath not to another , 1. Cor. 14.30 . as S. Paul speaketh ? Our reverend estimation of the Fathers is most learnedly and fully delivered , by his Maiestie , in his premonition : and our willingnesse of a triall by the Fathers is openly testified by the Reverend Bewcleark D. Field , these exceptions or rather annotations considered , that there are divers Fathers meerely forged , as Hyppolitus , Amphilochius , the epistles of Cletus , Anacletus , &c. B. Iuell , D. Rainolds , & that world of learning the honorable B. of Winchester , haue proued which point was never answered , as yet . Secondly divers false tracts are fathered on the true fathers , as Mr Perkins Probleme ( a book neuer answered ) & the worke now in our Oxford library in hand , for comparing all the Fathers with their most ancient manuscripts , do shew - 136. bastard Epistles already discovered , in Gregory . Thirdly , the Fathers are reiected most scornefully , by Papists , where they cannot wrest them to their purpose , as is proved by the practise of Canus , Villa vincentius , Sixtus Senensis , Baronius , Bellarmine . Fourthly that all of these Papists haue taxed the Fathers , for particular errors . Fiftly ( omitting many more reasons ) the fathers make more for vs than for Papists nay only for vs not for Papists ; as that precious Iewell of the Church hath irrefragably proved .

The counsaile out of Lyrinensis , is already answered , but this I adde , hee doth not there meane vnwritten verities , or a supply to bee made to scripture , for hee doth acknowledge in the next Chapter , and so againe in the 41. that solus Canon Scripturae sufficit ad omnia , Vincent . Lirinens . satis supérque , that the Scripture is sufficient alone , against all Heretickes , yea alone for all things , & more than this , that it is more then sufficient , & his 41. Chapter doth plainely deliver , vnam regulam , to be scripture , the interpretation of which , is ever to bee approved by Scripture . And for those notes of vniversality Antiquity , and consent , which you say doe inseparably concurre , Vinc. c. 4. c. 5. & 11. he saith not so , the word inseparably is not his , for Vincentius sheweth that Heretikes haue claimed the two former , shewing that the Arrians had vniversality , and the Donatists Antiquity . And for consent , he forewarneth ( as a Prophet ) in 39 Chapter , that when men endeavor Maiorum volumina vitiare , to corrupt the ancient Fathers as Papists most openly doe to obtaine Consent : then the only remedy is sola Scripturarum authoritate convincere , to convince them by the only authority of Scripture . And therefore if you built your fort vpon this ground as not hauing red , or not vnderstood your Author , choosing some fragments and not observing all the particulars , and passages of his meaning , your foundation is not on the corner stone , the foundation rotten , the building reeling , and your doctrine hath no approbation from Vniuersality , Antiquity , or lastly from consent , either iointly from all , from the greatest number of fathers , or from that which is the only Countenance and Approuer of Spirits & Doctrines , from the Scripture . That therefore , which you make your first motiue to haue rended you from the truth , the same I make my first confirmation , to settle me therein , and to detest Popery , that seeing Papists admit not a trial of their religion by Scriptures , & that the Fathers admitte none that reiect Scriptures , as also that Papists approue not alwaies the Testimony of the Fathers ( as they pretend ) I infer in particular that this doctrine of yours , is worthily condemned , but not the Ancient Church ; as also in generall , that by condemning of vs in any point you condemne Antiquity , seeing our Reformed Churches be reduced to the ancient Primitiue . And therfore your New found Religion is Rebellion against the Truth , & Apostasie from Scripture and Antiquity .

Mr LEECH . The second Motiue . The Protestants preferre their Reformed Congregations , before the ancient Catholique Church .

AS my violent Iudges did palpably disclaime the sentence of the ancient Church , so they vnreasonablie required my submission vnto their reformed Congregations ; which , as they be not comparable with the purity of the former , so their principal Doctours ( Luther , & Zwinglius ; men no lesse odious each vnto the other , S. Austin . S. Ambros . S. Hierom. then both are hatefull vnto the Church of Rome ) are no waies matchable with the Patrones of my doctrine .

For as S. Gregory Nazianzen iustly excepted against the Arrians in this manner ; If our faith be but 30. S. Gregory . Epistola 1. ad Cledon contra Arrianos . yeeres old ( 400 yeares being passed since the incarnation of Christ ) then our gospell hath been preached in vaine ; our martyrs haue died in vaine vntill this time , &c. So if for a point of faith I must remit my selfe vnto Luther , Zwinglius , Calvin and their reformed conuenticles , rather then vnto the holy Fathers , & ancient Church ; them surely the gospell hath beene miserably taught , and all our predecessors haue beene pitifully deceiued for 1600. yeares since .

Singular therefore was the folly , and partiality of my Iudges , to detract authority from our blessed Fathers , & to yeeld it vnto Lutherans ( men of as new a stampe in these times , as the Arrians were in S. Gregory Nazianzen his time ) whose carnal appetites , and base condition of life , drew them to allow that in their doctrine which they performed in their practise ; being contrary in both vnto the canon of scripture , and continual succession of the Church .

The consideration whereof did manifestly detect vnto me , that either their understanding is very meane , or their will very perverse ; who feared not to disauthorise the Fathers , & yet would not grant me the same liberty against their brethren ; in whom I neuer approued any thing other waies , then it was consonant with the prescription of Antiquity , or dissonant from hir Tradition .

ANSWER .

THe reformed Church that hath left Babylon , and is escaped as a bird out of the snare of the fowler , having received true Religion 〈◊〉 according to Scripture , was in all reason to haue had submission performed from you , both because that the truth professed is against this position , as also for that profession and subscription you had willingly afforded to her , when you were supposed to be not only a member , but a Minister in her Congregation . Had you straied as a sheepe through simplicity , it had been lamentable , but to fly being a shepheard , through Apostasie , this is damnable . Luther and Zwinglius , though they agreed not in all points , yet they both ioined in demolishing your Dagon . Great lights of the Church haue diffred in some particulars , nay haue whet their pens like rasors , and edged their tongues like swords , & yet in the truth of God they haue agreed to the suppressing of the kingdome of Sathan . The differences between these two , were nothing so scandalous as their ioint conflicts with Rome , were victorious . To countervaile your place out of Gregory Nazianzene , Prudent . Peristep . hym . 10 which you apply improperly . Prudentius witnesseth the heathens did scornfully so deale with the religion of Christianity in the beginning thereof , Nunc dogma nobis Christianum nascitur , post evolutos mille demum Consules : so you , as if after so many holy Fathers , our Religion had beginning from Luther , Zwinglius , or Caluin . But how contrary to all truth , this is : Bristow Motiue 45. Bristow his confession sheweth in these words , the truth is , that some there haue beene , in many ages , Motiue . 46. in some points of their opinion & in his next motiue , that many points of Protestancie were long before , and in divers places . As also the Waldenses spoken of by many , who were almost 400. yeeres since , do manifest our Religion , to haue beene more ancient then so But we stand not so much vpon these , as because we are certaine that from the time of Christ , the profession and succession of the doctrine of Protestant religion , hath with much happines continued : and hath appeared in place and persons , and time and Doctrine : and from the beginning of the Churches declination , there haue beene some ever who resisted the Church of Rome , and refused their Doctrine , and therefore you may conclude as you do : that the Gospel hath beene miserably taught among them who haue not sought after the purity of doctrin . Scornefull and shamefull is that title you call vs by , in the by-name of Lutherans : we haue no other title , but Christians . And as vniust is your slander , that Lutherans are men of carnall appetites and base condition : whose regularity in life , by integrity of conversation , is farre aboue any sort of Papists . And this your second consideration is my second confirmation , that Papists having not true knowledge cannot haue true faith , either Originally in the foundation , or Doctrinally in their assertions , because they want the assurance either evidentiae , or inhaerentiae , accounting the Scriptures subordinat , and the Reformed Churches illegitimat .

Mr LEECH . The third Motiue . The Protestants brand the Catholique doctrine with the name of Popery .

Luther . THe name of Papists was first deuised by a luxurious Apostata ; inventour also of the name of Sacramentaries ; for so both Catholiques , and Zwinglians stand indebted vnto him in these respects .

By the insolency of this man it came to passe , that as many other doctrines , so particularly this , had beene stamped with the imputation of Popery ; whence it was that my Calvinian Iudges ( calumniating both me and it ) were pleased to fasten the note of Popery vpon it , and of a Papist vpon me .

But since my grounds are meerely Catholique ( as you see ) and since this doctrine it selfe is the common faith of ancient Church ; it followeth , either that it is no Poperie , ( as these men tearme it ) or that Popery ( truely conceiued ) is the very Catholique faith . But of the two , the later is more probable .

Wherevpon I inferred this conclusion for my finall resolution ; that Popery was necessarily consequent vpon the true grounds of diuinity ; and therefore my Iudges betrayed their owne folly in this behalfe ; for asmuch , What Pope did ever devise this and many other doctrines which are called Popepery ? as by a condemnation of this doctrine , they must inevitably confesse , that Popery ( well vnderstood ) is the doctrine of Antiquity ; and that the Fathers were no lesse Papists haue in then my selfe .

ANSWER .

LVxurious Apostat you , know is a scandalous title , cast vpon Luther : whose many volumes , continuall sermons , and indefatigable paines did receiue a better Testimony out of the mouthes of learned Papists , as is before proved . The sirname of Papists , is among some of you gloried in : and are you ashamed of it ? Seeing it commeth from the worde Papa , that is , the Pope , to ( whom you all profess ) subiection , as a matter necessary to salvation : why should you abhorre it ? Indeede it is S. Hieromes rule aduersus Luciferianos ; If any , which are said to belong to Christ , wil be tearmed not of our Lord Iesus Christ , but of some other , Hier. advers. Lucif . &c: they are not the Church of Christ , but the Synagogue of Antichrist . But you reply , that you do not approue and assume this name : more learned and more wise Papists do . Anast . Cochel Palaestrit . honoris & 1. p. 9. & 6. Cochelet is zealous in the defence of it : if it bee odious to others it is glorious to him ; wee are Papists , saith he , and confesse it , and glory in that name : and to this purpose I coulde cite others . Luther was the first Author ( you say ) of this name . It were the abuse of my Reader to discourse about such impertinencies : but otherwise I could easily disproue this . This doctrine was by Luther and your Calvinian Iudges called Popery . It was some iniurie sure to ioine things , of so dislike natures , as to cal him Papist , who holds popery : and it had beene a great calumny to you , if you had not become Papist , because then you were tearmed so , and now professe your selfe to bee so . Is not this a good reason , to make you Turnecoate , & to leaue the religion and Church wherein you were Baptised ? Or because we tearme your Catholique doctrine , Poperie ; therefore you are so angrie you will leaue vs . But consider that Catholique Doctrine is the Doctrine of the Catholique Church , and the true Catholique church by the signification of the word , is the vniversal Church so called because it is over al the world , & is not tyed to anie Country , place , person , or condition of men . According to which sense , the Romane Church cannot bee called the Catholique Church . Boz . sig. Eccl. l. 19. c. 1. Bell. de Rom. Pont praef. & lib. 3. c. 21. For Bozius , & Bellarmine doe complaine that the Protestants doctrine possesseth many and large Provinces ; England , Scotland , Denmarke , Norwey , Sweden , Germany , Mag Gregor. descrip. 166. Poland , Bohemia , Hungaria , Prussia , Litvania , Livonia . And Maginus in his Geography saith , that the Greeks long since departed from the Church of Rome , & appointed themselues Patriarks : & these provinces follow the Greeks religion ; Circassia , Walachia , Bulgaria , Moscovia , Russia , Mingrelia , Brosina , Albania , Illyricum , part of Tartary , Servia , Croatia , and all the provinces living vpon the Euxine Sea . And not only all these , but how manifest is it , that the kingdome of France , and the low Countries florish in the Protestant beleefe , besides many thousands in Spaine , and Italy ? It is as easie to proue that Popery is not Catholike in time , as it is plaine it is not vniversall in place : for besides that Reynerius , who lived three hundred yeeres agoe , Refert . Illyr. catol. tom. 2. doth acknowledge that the Waldenses which professed as wee doe , were reputed to haue beene ever since the Apostles time : so on the contrary , it is open to all the world , that the Romane Church hath receaued many new born bastardly opinions , which were never before extant . I knowe there was a time when the faith of the Romans was published through out the whole world . Rom. 1.8 . But now the Angell hath told vs , that Babylon is fallen : many alterations from the state of that Church . Who knoweth not howe strange the point of Supremacy was even in the time of Gregory the great ? how the Councells of Lateran , and Trent , giue the Pope so great a transcendency , as that he is aboue a generall Councell ? that the Councell of Constance and Trent forbid the Cup to the lay people ? that Transubstantiation was made a matter of faith by Innocent the third , in the Lateran Councell , within these 400 yeeres ? that the Councell of Trent proposed Images not only to be worshipped , Pol. Virg , lib. 6 c. 13. de inventi . which as Polydor confesseth all the Fathers condemned : but it also inioined men to yeeld them divine honour ? These and infinit more alterations in religion , falling from God , truth falling from them , doe shew , that the name of their opinions deserueth not a Catholique title , but is meere Popery .

You lay for your ground , that it is probable only , that Popery truly conceiued , is the very Catholique faith : yet notwithstanding you conclude for your finall resolution , that Popery is the necessary consequent vpon the true grounds of divinity . Can this stand together , that Popery dependeth necessarily vpon the grounds of divinity : and yet it is but probable , that it is the Catholike faith ? This your third vnconsiderat consideration is my absolute resolution that either the Catholike faith is not a necessary consequent as the grounds of divinitie , which is absurd to thinke : or Popery is not the Catholique faith , which I verily beleeue , and haue proued by many testimonies .

Mr LEECH . The fourth Motiue . The Protestants subvert the truest meanes of piety , and perfection .

PErfection is not absolute in this life , but graduall ; that is to say ; men are perfit in a degree : some more , some lesse , according to their cooperation with divine grace

To which ende , and purpose , there are Consilia perfectionis , Counsailes of perfection , as Virginity , Pouerty &c. which remoouing the impediments of perfection , are excellent meanes to conduct vs therevnto ; in as much as they withdraw vs from the loue of the flesh and of the world , which are our capitall enemies assaulting vs with their continuall delights , and pleasures .

But the Protestants ( being in the number of them , of whom the Apostles , by prophetick spirit , spake long before ; that they would not suffer wholsome doctrine ) renounce the advise of their Saviour ; qui potest capere , capiat ; they reiect the monition of S. Paul , consilium do ; they cast behinde them the common iudgement of ancient Fathers in this point . And whereas themselues are now caried away with the evill current of this worst age ; they feare not , not only to disclaime the Fathers but irreligiously to slander them , D. Benefield . in his lecture . as as men bewitched with the errors of their time .

Hence it is that the plausibilitie of the fift gospell seeketh not to cast any raines vpon the fervour of nature , but yeeldeth passage rather , and helpe vnto her precipitate course .

S Paul was of a contrary opinion ; witnesse his owne words , castigo corpus &c. Antiquity was of another disposition ; witnesse S. Hierom in his epistle vnto Pope Damasus , and vnto the virgin Eustochium . Witnesse S. Gregory Nazianzen in his funerall oration vpon S. Basill . witnesse the whole quire of ancient Church ; Carnem legibus fraenavit . which with a sweet heauenly harmony , aswell in practise , as in doctrine , hath commended vnto vs the restraint of lawfull things with a singular austerity of life .

These things , being wholly opposite vnto the delicacy of Luthers spirit , are reputed Popish by him , and by his carnall sectaries ; whose single faith ( not clogged with the burthen of pious workes ) can more easily mount vnto heauen . Thus are they lulled a sleepe in the cradle of security , dreaming of a victory without any striving at all .

If this be the way , vnto happinesse , the Way it selfe hath misled vs ; our guides haue seduced vs ; our teachers haue misinformed vs : the austerity of so many Saints registred in the canon of Gods word , and recorded in the Calender of the Church , hath beene practised in vaine ; and the late gospell is more profitable then the former .

But whether I may rely more safely vpon the first , or last ; I remit me vnto the consideration of any man , that hath the sense of true piety lodged in his breast .

ANSWER .

PErfection wee teach thus . All true beleevers haue a state of perfection , in this life , and that this perfection hath two parts : first , the imputation of Christs perfect obedience , which is the ground and fountaine of all our perfection whatsoever ; Secondly , sincerity , or vprightnesse . And this standeth in two things : first , in the acknowledging of our imperfection and vnworthinesse , in respect of our selues ; secondly , in a constant purpose , endeavor and care to keepe the commandements of God . So farre are we , from perverting the true meanes of perfection , as hath beene often answered , & needeth no more to be answered , but that your odious Tautology doth expect some kind of answer . We refuse not that which is called by the Apostle wholsome docrine , but that which the same spirit hath called Doctrinam Daemoniorum , Doctrine of Devills ; the texts of Scripture are often and fully satisfied , and the Fathers plainely and truly interpreted , so that it is most contrary to our practise , to disclaime the Fathers to slander them as you slander vs : But especially seeing herein you cast this imputation on D. Benefield his Lecture , see his answer , Praefatione ad Academicos Oxonienses §. 4. ad 7. where how vntruly you taxe him , and how vnworthily the Papists haue dealt with the Fathers may appeare . How many points of the Popish Religion , doe directly tend to subversion of pieety , to maintenance of sinne , and liberty of life ? Haue not they variety of dispensations for any sinne , licences for all things vnlawful ; and as if Popery consisted but of this triplicity , impudence , ignorance , and indulgence it is maintained , they may beleeue as the Church beleeveth , & never need to learne what the Church holdeth ; they may iustifie the allowance of Stewes for a common wealth , so Harding teacheth ; Hard. confut. Apol. p. 161. they professe that Papists are discharged of all bond of allegeance towards Princes , if they be not of the same religion , so the Iesuits hold ; they professe that debtors may except against their creditors , & choose whether they pay them , if they be not of the same Religion , Ovand . 4. d. 13 Sam Ang. p. 101. nu. 15. Caiet. 22ae . p. 144. Greg. de val. Tom 3. pag. 1090. so Ovandus professeth ; that prisoners may breake iaile as Caietan averreth ; that Children may marry without consent of their Parents , as Gregory de valentia maintaineth ; that the Sabaoth may be broken , obedience neglected , an oath infringed , murther iustified , and what not ? Your fifte Gospell , wee are not to bee taxed with , we only acknowledg the 4 rivers of that Paradise of God . The fift was the worke of a monk of your own , of the same stamp with Alcoranum Frāsciscanum , and our Ladies Psalter , all manner of blasphemies abound in both . You vrge S. Paul his castigo corpus : doth not every true Christian seeke to practise this among vs , letting blood in the swelling veines of pride , launcing the impostume of greedy desires , quenching the fire of filthy lusts , and all the firy darts of the Devill ? Saint Hieroral , whom you vrge , did worthilie practise this , ( I confesse : ) and had that good father not beene over luxuriant , in commending virginity , and condemning matrimony , your own men had not so censured him , as they do . Gregory Nazianzene his speech concerning Basill , no doubt is as true of many thousand Protestants , who haue bridled the appetites , and lusts of the flesh , and haue subdued themselues to the obedience of Gods spirit . And howsoever Antiquity haue commended the restraint of lawfull thinges to vs : yet in this they ever taught that lawfull things when they are hurtfull to vs , are vnlawfull , & we are bound to avoide al things that are hinderances to Gods service . Continue your virulency and acrimony of speech against Luther : let his works and studies testifie , whether hee were of so delicate a spirit as you affirme : and , if by his carnall sectaries you meane Protestants , read our D. Downham , Mr Rogers , Mr Greenham , nay Luther himselfe , and see whether we maintaine not that a Christian is bound to watch , and pray , & fast , & then consider whether we teach a single faith or no : for as wee teach , that faith only must iustifie vs , so also wee declare that workes must iustifie our faith , and continually we preach the excellency and necessity of good works . If you lacked Chastisement , you might haue complained and beene supplyed : fasting , I doubt not but you were practised in , you were put out of Commons : & for whipping ( the Monkes exercise ) though it sort better that you haue it abroad , then at home ; yet that should not haue been wanting to you , if you had acquainted your friends . Seriously , I answere , that Protestants are not lulled a sleepe in the cradle of security . How many sighes , do many send vp to heaven , for their sins , what straines of compunction , what streames of contrition flow from the limbecke of many of their souls ? And yet this only serveth not .

For , if this had beene the only way to happines : them had the Pharisies by violence obtained heaven . The holinesse of their carriage , continuance at devotion , avoidance of all meanes of polution , their yeerely tithing , monthly almes , weekely fastings , dayly whippings , howrely praiers had holp them . But of al such , God asketh , Who required these things at your hands ? nay who counselled any man , to do this , but only such as require will-worship ? Al these waies , in the ballance of the sanctuary , appeare to be but hay , and stubble , & straw . To this the way hath not led , the guides not directed , the teachers not informed . For performing of this , the true Saints haue not beene registred ; in this , the true church hath never bin practised . Wherfore my fourth confirmation , is to sticke to the vnity of that happy Church , which hath so worthily cleared it selfe , from these visards of perfection and ragges of superstition .

Mr LEECH . The fift Motiue . The Protestants corrupt the holy scripture in defence of their opinions .

THe proper meanes designed by God to convince Heresie , are two , to wit , sacred scripture ; and Ecclesiasticall Tradition . Now because Heretiques are clearely refuted by the second , therefore they fly only vnto the first , which they depraue , and mangle according to the liberty of their spirits . And this they performe partlie in their translations , and partly in their interpretation thereof .

Though many examples might be afforded in this kind yet I need not seeke after further proofe , then this present busines doth afford , whereof I now intreate . For whereas the words of our Saviour are easie , and plaine ; all men do not receiue this saying ; as though there were such an impossibility therein , that the freedome of will concurring with the grace of God , could not subdue the inclinations of corrupt nature .

Tom. 7. in ep. ad Wolfgang . Hence Luther ( the slaue of his affections ) saith , that the propension of fervent nature in MAN towardes a WOMAN is so created by God in his body , that it cannot be extinct by any vowes , and therefore he , that resolveth to liue without a WOMAN , must leaue the name of a MAN , and make himselfe to be plainly an Angell , or spirit . For it is by no meanes granted vnto him by God ; so that it is aboue his strength to containe himselfe from a woman . And this is by the compulsiue word of God , willing , and commanding the same .

Wherefore the Counsaile of virginity is intollerable with them , that conceiue such an impossibility to fulfill it . To increase , Tom. 5. serm. de matrimon and multiply , it is not a precept ( saith Luther ) but it is more then a precept ; it is implanted nature ; it is as necessary as meate , and drinke . It is no more in the power of Man to liue without a woman , then to be a woman , and no man .

In vaine then doth our Saviour giue his advise , and S. Paul his Counsaile . For , in Luthers gospell , it is more then a precept to avoide virginity . And yet my Iudges not admitting it to be a Counsaile , could not deny it to be a precept . Which yet if it be so ; why doe they then make lesse conscience to fulfill a Precept , then Catholiques do to follow a Counsaile ? For the neglect of the first is a sin ; but it is not so in the second ; vnlesse we tie our selues vnto it by a voluntary vow , being not constrained therevnto by a necessary command .

ANSWER .

THe proper meanes appointed by God to confute all sprouting Heresie is Scripture , which , because it is so powerfull , against Popery , therefore Papists doe disclaime it , and with the most contemptuous Phrases brand that testimony , that hath marked them with the stamp of heresie . Tearming it a nose of waxe , as Peresius blasphemously doth , Peres . de Tradit . praef. Pighius con● 3. Eckius Enchr . c. 1. prop. 4. or dead inke & a dumb iudge , as Pighius ( and besides many other titles of disgrace ) Eckius affirmeth that God never commanded his Apostles to write any Scripture . Thus they vilifie the word , to magnifie tradition : which tradition we acknowledge not , for with Mary wee haue chosen the better part , and doe assure our selues , that there is no means so absolute as scripture to convince Heretikes : which meanes you would take from vs , by laying to our charge false translations , and corrupt interpretations . Concerning false Translations , much might be spoken , conferring yours with the Originall , how many hundred differences wil be found ? how many Additions , Detractions , Falsifications , Depravations , Lyndan . de opt. gen. Interpret . l. 3. c. 1. 2. 4. 6. and intolerable Barbarismes be in the vulgar Lindanus hath confessed , who acknowledgeth that there be monstrous corruptions , of all sorts in it , scarse one booke of Scripture that is vndefiled , and so haue Bannes , and Sixtus Senensis , and others accused it . And I desire but this resolution of any learned Papist , that seeing the Councell of Trent hath approved & commanded the vse of the vulgar translation , affixing a Bull before it ; and Sixtus Quintus hath afterwards commanded only his translation to stand in force , shewing many errors in the vulgar , & therefore hath prefixed his Bull before it ; & after him , Clemens Octavus , finding manifold corruptions in the Bible of his Predecessor , caused it againe to bee translated with the Preface of his Bul vpon feare of a curse , commanding all to approue onely this , of his : I aske , seeing these translations differing in so many hundred places , some meerely contradicting each others , and seeing all of these are commaunded vpon no lesse than the Thunderboult of Anathema , Bellum papa●● . to which of these must Papists adhere for their resolution in doubts . I am sure Doctor Morrice being asked that Question was not able to answer : and being againe pressed to this , was as silent as before shewing thereby the translations insufficiencie .

This Motiue you had from Gretzer , who maketh himselfe sport with our later translations , fitter for a stage then a matter of such consequence . Interpretation And concerning interpretation of Scripture , if you go no farther then the Rhemists Testament , it were enough to pay him in his owne kinde : These & such other more absurd be the common wordes of the Rhemists translation . Be not these dainty words to instruct the vnlearned , Agnition for acknowledgment , Azimaes for vnleavened bread , Didrachmes for tribute mony , the Dominicall day for sunday , for Preaching Evangelize , for a young scholler a Neophyte , Paraclite for a Comforter , victimes for sacrifice , & many , many more ? And for the place you lay to the chardge of our translation : First I may answer it , as Bellarmine doth answer Chemnicius , concerning a place in Ecclesiastes , Non numerando verbo , sed expendendo , & sensum eorum exprimendo : which kinde of Translation S. Hierome approveth . Secondly , the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vsed in the original text , Mat. 19 doth not only signifie , caepio , actiuely : but also passiuely , capax sum . wherevpon Erasmus translates it , non omnes sunt capaces , and the Syriae according to your owne Fabritius Boderianus rendreth it omnes non sufficienter capiunt : not so much because they will not , but because they haue not the gift , and therefore cannot . To a man that will admit reason the next words inforce it ; All receiue not this saying ( or word : ) yet some do . what are they that receiue it ? they to whom it is given . Is it not manifest then , that a peculiar gift inableth a man to such a course of life and not any thing of himselfe ? S. Augustine ( which both the Rhemists and your Gregory Martin vrge to maintaine this your frivolous exception ) is wrested , contrary to his meaning : his words are these ; All men take not this saying , but they to whom it is given , Quibus enim non est datum , aut nolunt , aut non implent , quod volunt . This nolunt you referre to the gift , as though all might take it , if they would , and if they do not , it is no aversment . But S. Augustine vnderstands it , of the effect of the gift as if hee shoulde haue said ; They that haue not such a gift ( let them vowe what they will ) they inioy not the fruit of it : either they minde not to do what they are enabled for ; or , if they purpose any such matter , they faile because the groundworke which should come from aboue , is wanting : whervpon S. Augustine in another place saith , Aust. in Psal. 147. Paucorum est virginitas in carne , omnium debet esse in corde . But your Rhemists vrge Origen . It is given to all that aske it . It is true , but looke what Doctor Fulke answereth out of Origen , Tract. 7. in Matth. Vtile est autem scire , quid quis debeat petere .

The places you wrest out of Luther , be to be interpreted ( as by circumstances of the places may be collected ) of the ordinary strength of men . For he denieth not a peculiar gift . Conscience is to bee made of doing that which God enableth vs to do : & yet presumption is to be feared , if we vndertake that which we cannot performe . It is better to marry then to burne : and S. Augustines conclusion is firme , Lib. de sancta virginit . cap. 18. Melior est in Scriptura Dei veritas , quàm in cuiusquam mente virginitas . And this is not against Christs gospel , or S. Paul his advise : for the same Act is in the choice and election , a Counsell ; and in the performance and practise a precept neither do Protestants lesse care or endeavor , to fulfill in generall , the Precept then in particular , each man enabled , to exercise his gift in the Counsell or branch of the generall precept . Knowing , that punishment is certainly due to neglect of both . And therefore this is my fift resolution , and pillar in the building of my faith , that Papists vnderstand not scripture fully , nor interpret truely , who haue so many wrested opinions , and manifested Corruptions .

Mr LEECH . The sixt Motiue . The Protestantes are Iovinianists , and therefore Heretiques , and not Catholiques , even for this cause .

S. Augustine ( as a Register of the Cotholique Church ) doth witnesse that Iovinian broached this hereticall fancy , Heres. 82. See the perorat . of S. August . his treatise , vide Ambros . 10. lib. epist. epist. 80 & 81. contrary to the receiued opinion of the whole Church . There is no more merit in the virginity of Nonnes , and other continent persons , then in chast mariadge .

The very same opinion is defended , Counsailes of perfection denied by Iovinian . and imbraced by the Lutherans , and Caluinists ; and they both conspire with Iovinian in this hereticall tenent ; that there is no greater perfection in a virginall , than in a coniugall estate .

And though it pleased Doctour Feild to say ; Pag. 143. We doe not approue any privat opinion of Iovinian , contrary to the iudgement of Gods Church ; yet both he , & his Grace of Cant. ( who approued his booke ) speake herein against their owne conscience , yea mine owne experience in this particular businesse informeth me otherwaies then they pretend . And I desire no better witnesse to convince them then S. Augustine , who writeth of this matter in the name of the vniversall Church .

According to whose relation ( compared with the generall opinion of Lutherans , & Calvinists ) I doe confidently affirme , that the Protestants are Heretiques in this behalfe ; and that , for this cause ( besides many others ; which I spare to deale in at this present ) they are exiled out of the society of the auncient Catholike Church .

For S. Augustine protesteth ( in the peroration of his aforesaid treatise ) that whosoever doth maintaine any of these Heresies , which he hath recorded before , he is not a Catholique Christian ; and therefore an Hereticall companion . Which censure doth necessarily fall vpon my Calvinian iudges , and vpon all such , as concurre with their irreligious opinion .

ANSWER .

THe privat opinions of Iovinian , disagreeing from the iudgement of the holy Catholique Church , we approue not . The opinion for which you tearme vs Heretiques , is noted by S. Austin to haue beene an equalling of married , with single life . S. Augustin numbreth this among their heresies , not so much because he thought it to be a heresie , for in many places that good Father doth equallise matrimony with virginity : but he mentioneth it rather , because S. Ierom had not long before written against that point as Hereticall , for which Act , S Ierom himselfe was much condemned : and how his bookes against Iovinian were excepted against , even at Rome D. Field sheweth in the place cited by you . Whose words ( which you propose so disgracefully ) are better worth the pondering then you thinke . Our determination & state of that question , is this breefly ; virginity is a state of life , wherein , if all things be answerable in the parties that embrace it , there are fewer occasions of distractions from God , and more opportunities of attaining to the height of excellent vertue , then in the opposite state of marriage : yet so , that it is possible for some married men , so to vse their estate , that they be no way inferiour to those that are single . This doth S. Austin confidently defend , so your Iesuit Espencaeus , as before , and so also Gregory Nazianzen absolutly doth proue it , Nazianz. in his Oration made in the praise of Gorgonia his sister . I might stand much in proofe of this , as also , that the olde Roman Church did defend and maintaine the cause of Iovinian . But I haue in many places already answered this accusation , and therefore I retort vpon you , that seeing your imputations be furnished with malice & spite , rather then truth and spirit , my sixt resolution is , to acknowledge with thankfulnesse , duty , & comfort , the truth of God , defended in this Church of England , from whence rather out of a desire to maligne , them out of strength of argument to repugne , you are fallen by contumacy in action , and heresie in opinion .

Mr LEECH . The seauenth Motiue . The Protestants accommodate their Religion vnto the state , and present time .

AS the formes of Ecclesiasticall gouernments are varied by the Calvinists in sondry places according vnto the state , vnder which they liue , so their Doctrines are framed according to the times , and made sutable vnto the policy of their common wealths . Pipe state ; and dance Church . Religion must haue no coat otherwise , then measure is taken by the State .

Aiust experience whereof I had in the passage of this businesse . For as the more grosse , and senselesse Calvinists in England do Heretically confound Evangelicall Counsailes with Legall Precepts , so others , more regardfull of the time , wherein they liue , then of the truth which they should professe , doe willingly yeeld ( for if they should doe otherwaies , they should speake against their iudgement , and conscience ) that this distinction is founded in the gospell , and propounded by the Church ; but they say , that it is not a doctrine seasonably to bee delivered in these times .

And might not this statizing reason aswell plead for Arrius his damnable Heresie , being more generally disaffected by the state in those times , Contra Lucifer . dum totus mundus ingemuit sub Arrianismo ; as S. Hierom speaketh .

But I considered first ; that truth is not to be impugned & suppressed , is the common fury of Calvinists hath euer sought to extinguish it , to the vttermost of their power . in which respect I found my selfe extraordinarily affected for the reiection of their heresie in this behalfe . And I trust it was not without speciall motion of that spirit , which breatheth in the whole body of the Catholike church , and consequently in every member of the same .

Secondly , though time beare the blame , yet men are in the fault : & therfore seeing that the open enemies of truth did barke , when her secret friends did holde their peace : I conceived that it was my duty rather to change the time from evill into good , then to suffer it to grow from evill in to worse .

And though some men ( assisted with power to punish that , which their peevish fansie disaffected ) did beare me downe by violence , yet I tooke no lesse comfort by this iniurie which they offred vnto me , then courage by the course which they held against my doctrine . For I saw that they rather observed prophane policie to force me vnto silence , then either shew of iustice or piety in proceeding against my ( falsely supposed ) crime , or waight of reason in convincing my vnderstanding . And why ? they are the slaues of time , but not disciples of truth .

ANSWER .

HOw true this imputation ( vrged against vs ) is in the Romane Religion , some parts of the Christian world see , and others feele it . Leo , that kinsman of the roaring Lyon , when he was about to go in visitation to his infernall cosen , confessed how much worth to his purse , fabula Christi , that tale of Christ was ( as he blasphemously , called the gospell . ) And is it any better esteemed at this day among Papists ? at lest , haue they not enioined tales and fables and lies , to bee beleeved as well as the Gospell ? Indulgences , and Purgatory ( to go no farther ) be they not only invented to get mony ? doth the Pope ever keepe fire , but he hath his fuell from Purgatory ? Is not this doctrine of Monkery , only invented to humor divers melancholike fat paunches . If our land were a poore Countrey the Pope would never keep such a stirre : it is not to gaine souls but Peter pence . And to sum vp all in one word , all religion depends on the Popes pleasure . That , as in the Metaphysickes , the vtmost proposition is , Nihil simul est & non est : so in Popish divinity the vtmost resolution is , Papa non potest errare . Wherefore Bellarmine holdeth Question of Supremacy ( which all the world seeth to be but a matter of Policie . Bellarm. in praef. ad 3 controvers. ) to be summam rei Christianae , ) who then are the statizers ? To say nothing of your Iesuits , that manage al the affaires of those Princes , in whose Courts ( like Salomons Spiders ) they remaine . Our Religion is the same which the Apostles did teach , & was in practise in the Primitiue Church ; & happy is the state in which this true Religion flourisheth : your distinction of Precepts and Counsels hath beene sufficiently cāvased , and you haue been taught in what sense wee retaine the name of Counsell , and that S. Austin calleth your Consilia perfectionis , Aug. lib. de perfect . iustitiae ad coelestinum . praecepta perfectionis . It is a slander by which you seek to deceiue by your speech of accusing any of our part , as if they did professe , that your doctrine was true , but not seasonable for these times . We hold that all places and all times must entertaine truth , and therfore your first collection is false . Calvinists extinguish not truth , Rome doth racke , & burne , & torture the Gospell and the truth therof : but we feare the punishment of sinning against conscience and knowledge , if wee should suppresse but the lest truth ; we behold it with an impartiall eie , we represse not the professors , but adversaries thereof , of which number you were accounted one . Your second Collection ( which hath more sound then sense ) is easily refuted : time beareth no blame for truth , secret enemies may looke against her open friendes , but wisdome will bee iustified : and though Sathan seek to sow bad seed in good ground , yet the Lords busbandmen sleepe not , but will reforme ill by good , & refute that is false , by faith . Your last close , concerning men assisted with power to punish you , disaffected by peevish fancy , is meerely false : it was not peevish fancie , as your Popish folly tearmeth it , but it was religious piety & policy that disaffected , & reiected your doctrine , the power of Scripture , of Fathers , of all authority assisting them . Rage , not courage strengthned you , and therefore Iustice and Religion did censure & punish you : and God wil ( without your repentance ) plague you for your vile and violent tearms against the disciples of truth , your selfe being a fellower of blindnes , and a hater of goodnes . In the meane time this is my 7 confirmation , that our doctrine is true Religion and Catholique , seeing they that seeke to disgrace it , be either statizing Politiques , or slaundering Heretiques , able to say little in shewe , lesse in sense , least in truth .

Mr LEECH . The eight Motiue . The Protestantes can patiently suffer the articles of the Creede , &c. to be violated : but they are severe in those things , that repugne their vtility , or sensuality whatsoever .

EVery truth , in respect of God revealing it , and the Church propounding it , is of equall necessity to be beleeved ; howbeit , in respect of the matter it selfe ; one truth may be of greater consequence , and dignity then an other . And yet it is not the greatnes of the matter it selfe , but the manner of revealing , which tieth vs to a necessity of beliefe .

I will instance in this present busines . The distinction of Evangelicall Counsailes from Legall Precepts , is a truth to be accepted vpon necessity of salvation . Why ? because it is sufficiently revealed vnto vs by God , and fullie propounded by the Catholique Church ; so that it is either wilfull ignorance , not to know it , or extreame obstinacy to withstand it . But yet the Articles of the Creede , which are the first elements of faith , commended vnto vs by Apostolicall tradition , may iustly be reputed more waighty , in respect of the matter , which is handled therein ; as namely the descent of Christ into hell . Which article of faith , is admirably perverted by the Ministers in England , un so much as 3. or 4 sondry opinions thereof are freely , and vncontroulably deliuered by them , vnto their simple flockes .

I might instance in their different opinions about the Sacraments , and other high misteries of saluation , wherin fanaticall spirits expatiate without any reproofe . But I willingly pretermit these , and come to other particular points of doctrine , which I preached amongst them without impeachment .

First , against Caluin his hereticall Autotheisme destroying the vnity of the divine essence , I taught , with the Nicene Creede , and all antiquity ; that Christ is Deus de Deo , hauing the same substance that is in the Father , really communicated vnto him in his eternall generation .

Secondly ; with S. Gregory , Damascen , the Greek , & Latine Church I taught , that Christ assumed our nature perfit , and complete in the very instant of his conception : contrary to the absurd opinion of diuerse Calvinisticall Protestants , who avouch that his incarnation was by temporall degrees , and not by entire perfection in an instant .

Thirdly ; that God was only the permissiue , not any impulsiue cause of sinne ; though Calvin blaspheme to the contrary , and deride the distinction .

Fourthly , Christ crying out , Deus meus , Deus meus , &c: was not in a traunce ; he suffred no torments of hell ; died not by degrees ( as though his senses decayed by little and little ) but in perfit sense , paine , obedience , patience , humility , constancie , he rendred vp his righteous soule a voluntary sacrifice for sin . But the common opinion of Calvinists is contrary vnto this position .

Fiftly ; Filius & spiritus sanctus quoniam non sunt a se diem & horam iudicij nesciunt a se , pater autem quoniam a se est scit a se Hilar. in Mat. Respectu ordinis non teporis . Lib. epist. 8. c. 42. In Marc. 13.32 . Christ was not ignorant of the day of iudgement either as God or man : not as God : for though he knew it not primarily , & originally as of himselfe ( being not God of himselfe ) yet did he know it secondarily by way of communication from the Father . Not as Man , for though hee did not know it Ex naturâ humanitatis , yet did he know it In naturâ humanitatis , as S. Gregory distinguisheth . And this doctrine is contrary to Calvin his blasphemous glosse ; to wit , Christus communem habuit cum Angelis ignorantiam .

These , and many such like doctrines ( directly opposite to Calvin his tenents ) as he is contrary to truth ( for though his disciples call him a great light of the gospel , yet I rather approue the censure of D. Hunnius , Calvin . Iudaiz . a famous Lutheran , saying , that Calvin is an Angell of darknesse ) could passe vnnoted , and vncontroled by my Calvinian Iudges , and all other adherents vnto that faction .

Why then is this distinction of Precepts & Counsailes so hatefull vnto the Calvinists ? Alas , it toucheth their coppy hold , most of them being either married men , or bending that way : and therefore let Sacraments , Christ , Church , &c: be abused , nay let many points of Catholique doctrine be preached by Orthodox divines , yet they are more attentiue vnto the suppression of this truth , & the like , which doth more directly concerne their carnall pleasure , and worldly profit .

For they that haue sold themselues to be the exact vassals of their owne affections , and other mens wils , are carefull to provide against any thing right , or wrong ; true , or false ; which may be preiudiciall therevnto ; rather attending what it is which will maintaine their sensuality , then what is orthodox in sound divinity .

ANSWER .

The dignity of truth , with the necessity of every truth we preach : but this distinction so oft , & idle and vnnecessarily repeated I passe over , as ever holding that they be Evangelicall precepts : The Article of Christ his descent into hell , is not perverted by our ministers , it is beleeued & taught by vs , witnesse Mr Rogers in his booke The Catholique doctrine of the Church of England , Mr Perkins on the Creed , our Articles concluded vpon in Convocation , and other bookes in this kinde . Bellar. de Anima Christi . l. 4. cap. 6. §. quaeritur . Bellarmin de anima Christi lib. 4. cap. 6. § . quaeritur 2. saith thus ; Omnes conveniunt quòd Christus aliquo modo ad inferos descenderit . Of the maner only of this descending if there bee some doubt , there was the like also among the Fathers , and so Bellarmine also in the place before cited , declareth that aboue threescore Creedes of the ancient Fathers & Councells , leaue out this Article : yet Luther , Brentius the Centuriasts retaine it , and Calvin cited by Bellarmin lib. 2. Inst. cap. 16. §. 8. dicit hunc articulum in praecipuis habendum , The schoolemen agree not on it . Durand 3. sent. dist. 22. quaest. 3. Durand . 3. sent. dist. 22. quaest. 3. is confuted by Bellarmin in his booke de anima Christi lib. 4. cap. 15. So that if this be a motiue to forsake vs , it should also bee a motiue for you to forsake the Fathers , and schoolemen . Our differences about the sacraments are none at all . Crastovius hath observed many contradictions of the Iesuits herein . The doctrines that follow in rehersal , Crastov . which ( you say ) you preached without impeachment , were censured though not publikely , yet privatly : you were then pitied , rather then opposed , as being known to be vngrounded in these principles . For you vnderstood not Calvin , Bellarmine doth defend him , Nescio ( saith he , Bell. lib. 2. lib. 2. de Christ . cap. 19. speaking of this imputed error ) an sit in re , ●n solùm in verbis ; and againe , Non facilè pronuntio eum in hoc errore fuisse ; and againe , that Calvin was free from error , he absolutely affirmeth , in the matter he erred not , in re non est quaestio , and againe in the * * Tom. 3. in edit. Lugdun . An. 1596. Index of his booke , referring the reader to the place these be his wordes , Calvini sententia 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 explicatur & defenditur : and more than all this , speaking of Symlerus expounding Calvins meaning in this point , Iosi● sententia non video cur Catholica dicenda non sit . So that Bellarmin alloweth Calvins opinion to be Catholical , and you revile it with the terme of heretical : Ergo , with you Catholica sententia est haeretica .

Secondly , for the Conception of Christ , Thomas stateth the question , after this manner . In the conception three things are to be considered : 1 the confluence of the matter , 2 the forming of the body of Christ out of this matter , 3 the groth of it so formed in the womb : this Confluence , & growth he acknowledgeth to haue proceeded successiuely ; but concerning the forming of this body , in the which the essence of the conception consisteth , his assertion is , that it was in an instant , not member after member , or lineament after lineament , in 46. daies , as the conception is of other men . This opinion of his , which hee groundeth on Gregories authority , though it do scarsely relish with Caietan , Psal. 139. v. 15 16. yet by vs was not so much disliked , as medled not with : wee hold with David , that the fashioning of vs in the wombe , is a secret , clasped in Gods booke , which yet hath not beene opened . And if it be so in the fabrique and framing of our bodies : howe much more secret , is that sacred mystery of Christs incarnation ? of which matter with what vnsanctified and vnpolished tearmes you did sometimes entreate , you know , and many of a religious vnderstanding Congregation in England will never forget . It is not therefore absurde to deny that which we see no ground for : but presumption in such matters , to affirme more then is revealed . Which Euclide a heathen did acknowledge , when being asked a curious question , about the Gods , he answered , Caetera quidem nescio , illud scio quòd odere curiosos .

Thirdly , your rebukeable rebuke of Calvin , which vniustly you taxe him for , is easily answered . No doubt but that in the actions & passions of vnrighteous men , there is more to be deemed of God , then his bare permission , for doubtlesse , he hath his will therein : yet not in counselling , and much lesse in compelling therevnto , but in ordaining and governing them , in applying them to better ends , than sinners be aware of , he hath a will , but not a willingnes , and this not in respect to the sin it selfe , but to some other good , adioined vnto it . As in the statutes of our Common wealth , there are many things contained , more then the laws either commit or allow , as treasons , fellonies , heresies , &c. which notwithstanding the Lawes do order and dispose of : so in the wil of God , within the compasse & and pale of his arbitrament , much more is contained , then either by action or authorizement from him , could ever be defended , and yet that will of his is the Iudge and disposer of all those particulars . But , to come vnto that which Bellarmine and you enforce vpon Calvin , & Beza : after many windings and turnings , Bellarmin is driven at length vnto the same tenent . For who acknowledgeth not this received distinction , how in every sinne two things are to be considred : first , the action it selfe , which the schoolemen cal the subiect or materiality of the offence ; secondly , the obliquity or deformity of the action , as Oc●am calleth it , which is the swaruing from the line ( according to Bellarmin ) which Gods word hath drawn vs ? the first hath God for his author , and the Papists cannot deny it : the second , mans will , and the devill , and no more haue our men affirmed . Suarez , the great schooleman among the Iesuits ingeniously professeth so much : the Protestants , saith he , knew well that God intendeth not that which is formall in sin , nor inclineth the will of man , that he should intend it . And Bellarmine his wordes be these to that purpose , Bell. de amiss . grat & statu perfect . c. 2. Adversarij verbo fatentur , id quod Catholici docent , In words ( saith he ) our adversaries teach no otherwise then we do . God is not properly the author of sinne , but the orderer : he ordaineth the worke , not the fault ; the effect , not the defect : and by this it is plaine , he is more then the permissiue cause . And if you obserue Calvin truely without common malice , you will finde that he is much wronged , and wrested , and may say for himselfe ; If I haue evill spoken , beare witnesse of the evill : but if I haue well spoken , Ioh. 10.23 . why smitest thou me ?

Fourthly , Christ crying to his father , Deus meus , Deus meus , may in some sort ( saith Bernard ) be said to be forsaken , non per dissolutionem unionis , sed per substractionem visionis : he suffered all poenall punishments , but not peccant , as Aquinas ; al miserable paines , but not damnable , as S. Austin distinguisheh . And howsoever Calvins wordes be wrested , as if hee thought Christ was in some kinde of dispaire : yet they beare it not it was vox tanquam desperantis , but not simply desperantis ; the sacrifice he offred , as it was most necessary in regard of our sinnes , so was it most voluntary in respect of himselfe , and Caluin holdeth no other position .

Fiftly , Christ was not ignorant of the day of iudgement : Caluin doth passe no further than the words of Christ , Marc. 13 . 3● . that none knoweth , not the sonne , but the father only . He was ignorant , secundum concomitantiam , non secundum causam , as Bonaventure speaketh : and , as Bernard speaketh , he tooke all infirmities , and therein this of ignorance , all which made for the apparance of the truth of his humanity , and these he had by necessity , not a deriued , but an assumed necessity , as Bonauenture proueth : & Caluin hath not any where further : for in respect of Christ his humane nature , he witnesseth himself , None but the Father knew this ; but by the Hypostaticall vnion , ioining both , he was equall to his Father in this knowledge . What may seeme in Calvin to relish otherwise , is not his owne opinion , as by the place is most plaine .

Papists haue giuen as reproachfull titles , to their owne fellowes , as this : the advantage is small , to take vp a tearme of contumely from any hot-brained railer , to cast vpon the name of this Angell of his Church . Your Paradoxes did not passe vnnoted , both because of the rudenesse of the delivery of them , the vnaptnesse of the tearmes ; as also your ignorance , that , as you would not truely preach as a Protestant , so you knewe not how neatly to play the Papist . All of any note , noted your absurdity , and insufficiencie either to shew yourselfe a friend , or an enemie . You aske why this distinction was so hatefull . I answere , the distinction so vsed as the Fathers interpreted , was not denied : but the consequences of it , as you vrged it , were harmefull , & therefore hatefull Not because so many of our Religion be married : for howsoever marriage is a most honorable state , how many hundreds in our Vniversity haue consecrated themselues to God in the Ministrie , that abhorre your opinion , and yet be not matched , or married ? but the cause of the contempt and loathing of the Doctrine , is , that it was derogatory to the law of God , to the Church of God , to the sonn of God : a doctrine , that hath bewitched many , and led them Captiues into the habitation of darknesse , the Cell , or Hell of blindnesse : a doctrine , whose roote is heresie , whose trunk vncommanded privacie , whose branches be infidelity , against truth , violating the law , contemning the Precept : whose leaues be pertinacity , hypocrisie ; whose fruits be idlenesse , drowsinesse , filthinesse . This is the cause of the suppressing and choaking of this , and such continuing weeds of heresie , that seek growth in our Church , no other cause of pleasure or profit , God and his Angells be witnesses .

They that haue sould themselves to worke wickednes with greedinesse , looking for the reward of Balaams wages , are ready to resist all truth , and if it fall within compasse of their itching humor , willing ( to get a name ) will be the Patrons of bewitching error . And therefore , here I fasten my right constant determination , to avoid that religion that corrupteth the knowledge with blindnesse , and the heart with hardnesse .

Mr LEECH . The ninth Motiue . The Protestants doe vnconscionably impugne the knowne , and manifest truth .

SInce the controversies of Religion are many in number , and intricate in nature , it was my desire ( from the beginning of my paines in the study of sacred Theology ) to finde out the true Church , that so I might referre my selfe vnto her decision , and rest within her bosome .

For which cause I wholly employed my selfe in turning ouer the volums of the ancient Fathers ; and whatsoever I found clearely expressed by their vniforme testimony ; I accepted that ( according to Vincentius his rule ) as the iudgement of the Church .

Among other Doctrines ( which seeme Popish vnto the new Evangelists ) I receiued this particular from their instruction ; so clearly taught , so conformably witnessed , so iointly approued , that , if the grounds of Religion be not vncertaine , then this Doctrine is absolutely free from all exception . And for proofe hereof , I remit me vnto the sentences of the Fathers , wherewith I thought it meete to conclude this discourse .

Wherefore , since they that glory in the Fathers ( & want neither wit , nor learning for this matter ) doe impugne this doctrine , and punish her professours ; how can I think that they doe not fight against their conscience , and reason ? And how can I thinke that any truth will finde entertainement at their hands , when this truth so potent , & so irrefragable : is thus fondly reiected by my Calvinian iudges ?

But whome haue they condemned ? me ? a brother somtimes of their gospell , a graduat of their schooles , a Minister of their Church ? No ; but in me , and with mee , reverend Antiquity , the gray headed Fathers , the venerable Doctors , yea holy scripture it selfe is censured by my vnworthy iudges .

Wherefore , as Ieremiah , See Apolog. Iusti Calvin . pag. 11. 12. the Patriarch of Constantinople , wrote vnto the Lutherans , so may I testifie , and proclaime vnto these men , The ancient divines , who were the light of the Church , you intreate at your owne pleasure ; honouring and extolling them in wordes but reiecting them in deed ; endeauoring to shake them out of our hands , whose holy and divine testimonies we should vse against you . We see that you will never submit your selues vnto the truth .

Finally , as the Patriarch concludeth , that hee will haue no entercourse with the Lutherans , forasmuch as hee is taught by S. Paul to avoid an heretike , after the first , or second admonition , so I ( being persecuted by men of this condition ) am bound to a void them ; knowing ( as S. Paul speaketh ) that such ( as they ) are condemned by their owne iudgements .

ANSWER .

THE controversies in Religion are many , hence great alterations haue beene moved in Europe , great changes through the world . Controversies were in abundance raised by the infection of the smoake of the bottomlesse pit : divers armies of Hereticks , vanquished by the Reverend fathers , yet al these , as if but half dead , are againe revived by Antichrist , only this is the difference : the former Heretikes were confuted , because they opposed the fathers ; these later ( wiser in their generation ) seeke to confute all other that oppose them , by the Fathers . Each man among them at first asketh the way to the Church , & no Church can serue them but Rome , that is their parish Church , all other but Chappels , they obserue not the alteration of many Christian nations from the sea of Rome , or the occasion of this revolt , the declination of that sea from the sincerity of the faith , and the vnspeakeable corruption thereof . Which seperation was made , vpon these two grounds : first , because Rome did persecute the professors of this reformation with al bloody massacres ; secondly , because that Antichristian sea would admit no reformation of her corruptions , but grew vncurable , according to that of the Prophet , We would haue cured Babilon , but shee would not be healed . And such hath beene the growth of this Reformation ( the Lords most holy name for ever be praised : ) that the Church hath recovered more health in one age , then shee had lost in two ; and the Romane Synagogue left infected , as that it hath not only drunke the cup of all others abominations , but breedeth heresies in it selfe inwardly , and hath received such poysons by ambition , such corruptions by want of reformation , and such indelible markes of Antichrist by continuall persecution , outwardly , as now it is made plaine to all the world shee is not the Church . But the Question of the church you aske of the fathers . It is a worthy speech of Iob , aske the fathers and they shall tell thee : but how vnhappy is hee that perverteth all he readeth ; or that stomacke , that turneth all into poison , that it receiveth ? ( you say ) you bestowed your whole time in turning over the volumes of the Fathers ( you did turne them indeed from their meaning ) it was no more commendable than the continuall praying of the Eutichae , or the continual reading of the Pharisies : the one without care , senselesse ; the other without knowledge , fruitlesse ; and both superstitions . Vincentius rule is twice already interpreted , and without any further answer to your clamarous repetitions & interrogations , You received not this point iointly from the fathers . The Latin fathers , how ever they retaine vpon mistake of S. Paul , the word Counsel : yet haue no part of your meaning : the Greeke are so far from your meaning , that they had not so much as the word . They therfore that impugne your doctrin , do it not vntruly , or vnconscionably ; nor haue condemned you as a brother , a graduat , or a Minister : but because you were a false brother and betraied truth , and in your degrees , like the Sun that went many degrees backward , that in your ministry you were disobedient , you were no better then a Minister of Sathan , to buffet the eares of Gods servantes with heresies , and in a stubborne opposition & contradiction you did repugne Authority and orders , & stoode out against the Iudges and Magistrates that confuted and censured you . And how could you professe such reverence to the fathers you knew not : when you were so opposite to your natural fathers , as this is , your Country ; Academicall fathers , as this is , your Vniversity ; spiritual fathers , as this is , Aust. 48. epist. your Church ? We answer your Patriarke with Saint Austin in his 48. epistle , Audi , dicit Dominus : non dicit Donatus , aut Rogatus , aut Vincentius , aut Hilarius , aut Ambrosius , aut Augustinus : sed , dicit Dominus . We honor the fathers , and where they bring Dicit dominus , our eares , and harts be open to entertaine them . And as S. Austin vsing the same words which your Patriarch doth , both vsing the words of Scripture , Haereticum devita : so this is my 9. irrefragable position , to avoid that Religion which claimeth , but hath no Antiquitie ; and only hath , though it confesseth it not , the most absurd and ridiculous Novelty for mainetenance of their positions .

Mr LEECH . The tenth Motiue . The Protestants , for want of better meanes to convince the Catholiques , propose vnto them questions of capitall daunger .

I haue often heard the Catholiques complaine , that , where as they are persecuted for righteousnes sake , & for their Religion ; yet they are traduced with the crime of obstinacy , disobedience , treason , and such like odious imputations .

But aboue the rest , their iust griefe ( arising from vniust vexations ) did seeme to deserue great compassion , forasmuch as their life , and liuelyhood is alwaies in the mercie of a most vnmercifull law , touching Reconciliation and the Supremacie ; matters of high , and capitall nature .

Touching the later of these two , I can say more , Doctor Aray . because the bloudy hart of a Calvinist did seeke my ruine and subversion thereby . For whereas , in my sermons , I continually gaue this stile vnto his excellent Maiestie ; viz: in all causes , and aboue al persons , for iustice , and iudgment , supreme Head , and Governour ; the Calvinist suspecting me not to stand throughly affected to the kings Supremacy , according to the purport of the law ( whereby his Maiestie hath as much spirituall Iurisdiction , as ever the Pope , de facto , had in England ; and , 26. Henr. 8. chap. I. I. Edward 6.1 . Elizab. See these things excellently discoursed by a Cath. divine against the 5. part of Sir Ed. Cookes Reportes . by vertue of his saide supremacie , power of Excommunication is graunted by the Lord Chancellour vnto the Delegates vpon Appeales , from the Archbishop of Canterbury his courts , ) wished M. Vicechancellour to examine me vpon this point , and to require my opinion therein .

Which severity though it was then declined , yet if that other Calvinist had beene in office ( as lately he was ) al men may easily conceiue into what extremity of perill I had beene cast .

For though I ever did , and shall attribute that right vnto his Maiestie , which , by the law temporal ( not dissenting from law divine ) is annexed vnto his imperiall crown ; yet I must confesse that I did purposely moderate his title of Supremacie ( as the law hath established it ) because I alwaies conceived , that the stile of Defensor fidei ( given vnto the Crowne of England , by the Pope ) did more properly belong vnto him , then the other , which was translated from the Pope vnto the Crowne , by the violence of a King , and by the flattery of his subiects .

And if Doctor Airay had made a conscience of his Masters iudgement , he would rather haue condescended vnto the equity of my opinion , then sought to draw my life into the certainety of such a danger .

But these men are so possessed with malice , and adulation , that they rather desire to satisfie their owne passions , and to winne favour from their Superiours , then to speak , or doe according to the truth which pleadeth for it selfe within their corrupt hearts , and dayly accuseth them before the throne of greatest iustice .

ANSWER .

MAny complaine without a cause , as the ful bellied Monks : so fatte that they coulde scarsely breath , & yet cry , Heu quanta patimur pro Christo ? The Protestants never persecuted your Religion , but for the vnrighteousnes therof . The mulct was inflicted for Popish opinion , but execution never was threatned for Religion . The oath of supremacy required , is not ( as you treacherously cal it ) a most vnmercifull law : if it were not required , it were an vnwise & vniust mercy . Your accusation so vncharitable , as to tearme him bloody , who in his governement hath beene meeke as Moses , nay in heavy iniuries , cast vpon him , hath beene as meeke as a Lambe and not opened his mouth : I would you were as farre from bloodthirsting , as his hart was from the desire of your bloodshedding . But if you remember the particulars , as they bee discussed in my answer Pag. 262. it was most seasonable , to sound how you stood affected to the kings Maiesty : when you denied your faith , and appealed from your Church . The rather , because in your Prayer you often left out the words , supreame Head and Governor . For , howsoever ( you infer , ) that you vsed all that belongeth to the Supremacie in acknowledging his most excellent Maiesty to be supreame Head and Governour in all causes and aboue all persons for iustice and iudgement : yet seeing in the forme of the oath , prescribed vnto al , you were in particular bound vtterly to testifie , & declare in your Conscience , that the Kings Highnesse is the only supreame Gouernor of this Realme , and of all other his Highnesse dominions , and countries , as well in spirituall or Ecclesiasticall things or causes , as Temporall ; you ought for the avoidance of this suspition , to haue spoken cleerely and plainely . I knowe there be some , that vse such manner of speech , in their publike prayers for his Maiestie : yet their forme is much more consonant to the required forme , then yours is . And howsoeuer Salomon was placed on his throne for iustice and iudgement , as the Queene of Sheba told him ; and Doctor Raynolds in the end of the Preface to Harts Conference , 1. Reg. 10.9 . affirmeth , that the Lords Annointed are the higher powers , ordained to execute iustice and iudgement : yet ever these words haue beene interpreted , to containe not only ius Politicum , but Ecclesiasticum , in which point you were most vnsound , & vouchsafed not to afford so much vnto the Kings most royall Maiestie , as Hart doth , who in the end of the Conference , thus cloaseth out of S. Austin ; D. Rain . conf. with Hart. c. ● 10. fol. 589. Kings do serue God in this , as Kings , if in their own Realme they commande good things and forbid evill , not only concerning the civill state of men , but the Religion of God also , and thus much ( saith hee ) I subscribe to . I omit here to lengthen my discourse , by inserting any speech , concerning the Oath . The Apology where of , seeing Maiesty hath so divinely , and powerfully delivered , As also that the grounds of all that can be said , are so exactly long since proved by that Reverend father of our Church , the Bishop of Winchest. & now of late , in the divers answers to the snarling Curres that barke at the Ecclesiastes of our Salomon . I also omit purposely the quotation of your Cath. Divine against the exquisite labours of that most Reverend and most iudiciously learned Sir Edward Cook , because others of eminent place , either haue already perfited , or very shortly wil silence your Catholique diuine . Your profession that you attribute as much to his Maiestie , as the law Temporall requireth ( not dissenting from the law divine ) is false . The law divine doth giue vnto Caesar place vpon earth next vnto God . And from the vertue of that law is derived , the oath of English men for the KINGS Maiestie against the Pope , 2. Kings . 11.4 vsurping part of his right , as well as Iehoiada of the men of Iuda for Ioas their King against Athalia that vsurped his state . And doe you presume to moderat this title of Supremacy ? I would from my soule , that I might moderate your title of Traytor . It is too much to be an Apostate , an Adversary : but in this kinde to offend , it is an offence with a high hand . You see then , that the Doctor had good reason to susspect you , when you translated your selfe from the title of subiection ; & the KINGS Maiestie , as much as in you lyeth , from his lawful dominion . You shoot at Calvin in your margine , and againe , and at the Doctor in your Text : the Reverend Doctor is scholler to none but Christ , though he and all honest men doe reverence blessed Calvin . And Calvin in the place quoted reproveth not the title of Head , as Protestants graunted it : but in that sense which Popish Prelats gaue it him , namely Stephen Gardiner , who did vrge the title of Head so ; as if he had meant thereby that the KING might doe things in Religion according to his own will , and not see them done according to Gods will .

Wherefore cease that calumny , and quench that tongue which setteth on fire the course of nature , and is inflamed by hell fire . You were not oppugned by any flattering devise , or spiteful malice , as you affirme : but by truth and faith , alleagiance to God and the King . Hence I ground my tenth pillar , that their religion is bad , who possessed with malitious recusancy , and treacherous Apostasie speake evill of those that bee in authority , and yeeld not Caesar , that which is Caesars , or vnto God , that which is Gods .

Mr LEECH . The eleuenth Motiue . The Protestants manner of proceedings against Catholiques , and Catholique Religion , is absurd in reason , and vnequall in Iustice . And hence they are proued to be Heretikes .

IN my perusall of the ancient Fathers and Ecclesiasticall histories , I did very often obserue these two things . First ; that the Catholike Church had wisdome to discerne Hereticall innovations . Secondly ; that she had power to enact necessary lawes for the suppression thereof ; so that an Heresie could not escape hir censure , nor an Hereticke hir iustice .

If Popery therefore be Heresie , and Papists Hereticks ( as some fanatically brand them ) then surely the Catholike Protestanticall Church is able to shew , that she , in all ages , hath impugned this Heresie , and that she hath her proper lawes to proceed against Hereticall offendours : If not so ; then doubtlesse she is no more Catholique , then the furious Congregations of Donatists , Arrians , and such like ; who afflicted the true Church against all order of iustice , being neuer able to shew any Catholike predecessors , who maintained their opinions , nor any lawes made by them to correct the impugners thereof .

That this is the condition of Protestants , I am a witnesse by their disorderly proceeding against the Doctrine , which I delivered out of the conforme testimonies of the Church .

For whereas it pleased my Calvinian iudge to call it Popish , erroneous , false , lying , absurd Doctrine ; they could not reproue it otherwaies , then Arrians , and Donatists , that is to say , by reiecting the Fathers , and by a tumultuous processe , without any legall course .

And though I required them to deale with me as with an Heretique , by refelling my doctrine , and by proceeding Canonically against me ; yet they oppressed mee with authority alone ; hauing their will for reason , and their power for iustice .

But for asmuch as I haue such abundant proofe for the verity of my doctrine , and that their opinion is condemned in the Church for no lesse then Heresie , Ambr. 10. lib. epist. epist. 80 & 81. ( by Syricius Bishop of Rome ; and a Counsaile there : by S. Ambrose Bishop of Millain , and a Counsaile there ) I appeach them confidently as Heretikes for embracing Iovinianisme ; as Heretikes for contemners of Antiquity ; and therefore as Heretikes culpable of singular pride .

Which infamy if they can wash away from themselues by learning , and honesty , then I will retract my sentence , and confesse my selfe to be an Heretke ( for the one of vs must needes be Heretikes ) howsoeuer every ingenuous , & indifferent man must needes confesse , that they did not carry themselues as they should haue done to proue mee guilty of this crime .

ANSWER .

In your abusall of the Ancients , you observed much , and deserved little for it : because it was farre from their meaning , to speak as you desired to teach them . Your two observations here , be good ( I confesse ) but ill applyed . For the Catholike Church being the same with our Protestants , in all ages , hath impugned the heresies which Papists mainetaine . The Valentinians worshipped the Crosse , and were condemned as Hereticks , saith Irenaeus . The Carpocratians worshipped Images , & they were condemned for hereticks , Iren. lib. 1. Aug. haeres. 7. saith S. Austin . Collyridiam hereticks , for adoring the Virgin Mary ; Angelici , hereticks , for adoring the Angels ; Pelagians , hereticks , for holding perfection ; Priscilianists , heretickes , for mental reservation ; Maniches , herteicks , forbidding to eate flesh ; Tatians , and Montanists , forbidding marriage , and Anthropomorphites , painting God in similitude of a man . Are not these all by Austin , Irenaeus , and Epiphanius , and others condemned ? & bee not all these positions by the Church of Rome maintained ? For our Catholicke Protestant Predecessors the fathers of the first 500. yeeres are ours : and from thence a continuall succession , of learned , faithfull , & couragious teachers in all the following ages , as Mr White in his learned Chronologicall collection , in the 50. Paragraph of his way to the true Church doth proue . And that we haue had the assistance of Councels , in al ages to make laws against such positions , witnesse the Greek Church against Bonif. his Supremacie the 6. generall Councell decreeing the marriage of Priests ; the generall Councell of Constantinople , vnder Leo Isamus , against Images ; the Councell of Constantinople , vnder Constantine Capronymus ; of Franckford , vnder Charles the great , the second Nicene Councel , and many others . This doctrin of yours was repugned by doctrinall and legall authority , and without reiecting of the fathers , we reiected your Doctrines : we maintaine , that they never received it : with Arrians , or Donatists wee reiect not the fathers . All that shall see the premises , will witnesse that you were dealt with legally according to the statuts of our Vniuersity for the breach of that order , which inhibited you to forbeare preaching this doctrine againe : as also you were censured Canonically for infrindging that Canon made against the publicke oppositions of Preachers . Your Pope Syricius , and his Councell , taxe no position that we hold : & if Ambrose had any more then what Doctor Benefield hath fully satisfied , you had , before this , produced it . Sathan was at your elbow , when you wrote that hereticall imputation of singular pride : and therefore you are culpable of iudgement , if not of further punishment . Stand to your promise , come backe , confesse , repent , retract : if you be not convinced by truth which stirreth in your conscience , and moaneth that you haue so repressed her , then for ever forget the name of any thing but Hereticke . Otherwise this shall be my 11. Motiue to abhorre that Religion that doeth so possesse any , that they grow resolute in evill actions , peremptory in talking , fastidious in hearing , hard-harted in obeying , hypocriticall in professing the worde of God .

Mr LEECH . The twelfth Motiue . The superiour Magistrates amongst the Protestants concurre with their subordinates , to suppresse the truth , and to oppresse the patrones thereof , against all equity , and conscience .

Though there be a very neere connexion betwixt the superiour , and inferiour Magistrate , yet since all Magistracie is ordained for the conservation of truth , and iustice aswell in the Church , as in the common wealth ( nay much more in the first , then in the second ) it is very requisite , that the superiour shoulde yeelde redresse , where the inferior hath done a wrong ; and that rather respecting the cause , then the persons , hee should minister equity vnto both with an impartill hand .

For which consideration , when my petty iudges had oppressed me according to their owne humours , and passions ; I appealed vnto my Lord of Canterbury his Grace ; in regard of his Academicall soveraignty over me , and them ( being our honourable Chancellour ) and much more in respect of his Archiepiscopall dignity ; he being the Primat of our Church ; perswading my felfe also , that as he is more high in place , so he would haue beene more equal in iustice ; and specially in this cause , since his Grace hath sufficientlie manifested himselfe ( and hath beene so generally reputed ) to be averse from Calvinisme , Tempora mutantur , & nos mutamur in illis . and my hope was , that his present place had not changed his former vnderstanding .

To whom though I truely vnfolded the whole businesse , and acquainted him with all circumstances therevnto belonging , yet his Grace seeming to favour Calvins opinion ( but how conscionably , it shall bee now referred vnto the iudge of all the world ; and he will reveale it in the appointed time ) put me of with continuall delaies .

But his Grace had iust reason to expect a strong resolution in me ; since I did appeale vnto him to doe me iustice only ; and much more to giue his verdict vpon the doctrine it selfe . For , otherwaies , no favour , nor benefit whatsoever could yeeld contentment vnto my greived soule .

I leaue it vnto others to consider , how his Grace standeth affected vnto truth ; as for me , I trust , that I haue given a sufficient demonstration , on my part , that I would rather loose my liberty of speech , then that shee should want my vttermost defence .

Here the indifferent Reader may also conceiue with me , that if my doctrine had beene liable vnto a iust censure , then surely his Grace would haue made no stay to condemne it in solemne manner ; especially since it was so publiquely taught , so earnestly defended by me ; and since I did now entirely desire him to doe me iustice without any fauour .

But since this Doctrine was not subiect vnto his condemnation , why then had his Grace so little reverence vnto the eternall truth of God , and so smale respect of mee , that he would suffer it to bee so indignely censured by his vicegerent , and leaue me helplesse from such iniurious oppression ? his pretenses to the contrary ( if he haue any ) are nothing but smoaky euaporations .

I am nothing , and worse then nothing . But I pleaded for iustice . In what ? In a point of faith . When ? being violently oppressed . Before whom ? my most proper iudge , to whom the decision of these things doth most fitly appertaine . For what ende ? the honour of God , and his gospells sake ; which I truely delivered , and for which I was shamefully intreated .

ANSWER .

THis 12 and last motiue serveth rather to fill the number , then the matter , wherin is a Rhapsodie of insolent indiscretion and malapart irreligion , wronging the living memorie of a dead monument of most honorable and reverend estimation , the late worthie Chancellour of this Vniversitie , who beeing appointed for the conservation of truth and iustice , did iustifie the proceedinges of his worthie and onlie Vicechancellour : and therfore you call in question , his Truth first , and then his Iustice . For any aversenes in him from Calvinisme , ( by which you mean the Protestants religion ) it is ( to say no more of it ) a biting slander , vnfit to proceede from the mouth of a Minister . In another man , it is a double sinne against his owne soule , and doth proue him guilty not only of malitious slander , to revile the innocent : but of impudent and infamous libelling , to dishonor the name of a personage , so truely reverend . But in a Minister , it is not only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Philo speaketh , not a twofold , but a manifold offence , bad in intent , in act , in example , in consequence , &c. His workes follow him : his iudgement proved him to be sound , by his preferment of those that were sound ; by his government repressing the opinions & censuring the Authors of any positions vnsound ; by his deere and neere respect of those , that he foresaw were like to stand in the gap couragiously and victoriously , against the Popish Philistims . Truth hath lost a defender , and the Church a father : the one he maintained by precepts and constitutions ; the other , he defended not only with praiers & petitions , but , as Paul spake , cum lachrymis & suspirijs , with sighes & lamentations , to see howe the venomous Gangren of Atheisme doth infect this age , some flying from the religion of the church , others stealing from the possession of our Church , thereby incurring that curse of eradication to bee rooted out of their possessions , whereas otherwise their daies might haue been long in the land which the Lord their God had given them . The most Reverend , but now deceased much lamented Prelat , did not by change of place change his thoughts : your intimation is base and false , to make the worlde beleeue any other affection in his Grace towardes Religion , then what God and man approved openly , & so by the sequel of your busines it is manifest . Where in your second limb ( of that monstrous accusation , ) is against his Iustice , his approbation of the Vniversitie censure , was as much as another condemnation of you : pretenses his grace needed not for maine reasons wanted not : his experience of the truth , knowledge , wisedome , iudgement and goverment of his vicegerent , and the worlds experience of his Graces prudent , and eminent carriage , in all his high and honourable imployments , do free them both from your imputations , and returne you your smoaky evaporations ( a Phrase lent you from the sulphureous fume of the bottomlesse pit . ) But you conclude that you are nothing , and worse then nothing . The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of your booke , sheweth that you are somewhat more then nothing : the only argument to serue your turne , to proue the Pope to be God , is because he can make something of Purgatory which is nothing . I could turn this vpon you , but I forbeare , and only returne to your owne figure . How pleaded you for Iustice ? With stubborne , tumultuous , quarellous disobedience . In what ? In a point derogatory to the Iustice , and Law of God . When ? Then , when you oppressed truth , reiected your faith , disobeyed your Iudge , beganne to forsake your Church . Before whom ? In the open face of heaven , in the presence of God , men , and Angels , in the holie place , the pulpit , in the best place , on the best day . For what end ? the dishonor of God , the disgrace of his law which you accused of insufficiencie and imperfection . Thus you did delude , and were deluded : & for this these Reverend Doctors haue beene by you iniuriously traduced . That I may truely say , no Revolter ever did offer more scandall in generall to our Church ; or slander in particular , to so many , worthy members thereof .

Mr LEECH . TO M. DOCTOR KING DEANE OF Christ-Church in Oxford , and Vicechancellour of the Vniversitie , H. L. wisheth health and salvation in Christ IESVS .

SIR , though your will was your law to punish me without my offence , yet it shall not bee your sanctuary to defend your selfe , without more sufficient reason .

For as you convented me before a selected Calvinian assembly , so now I convent you , and them , before all men in the assured confidence of my good cause , and in the comfortable peace of my sincere heart .

And since you dealt with me as a Magistrate , by the strength of your authority , you must giue mee leaue now to deale with you as a Scholler , by the validity of arguments .

Finally ; because I wish your future happinesse , I cannot omit to acquaint you with your present miserie , which I will lay forth before your eies in Syllogisticall manner and then I will referre you vnto the consultation of your owne heart .

Whatsoever doctrine is founded vpon Scripture , according to the conformable opinion of the ancient Church , that is a point of Catholike faith .

But the doctrine of Evangelicall Counsailes is founded vpon Scripture , according to the conformable opinion of the ancient Church .

Therefore the Doctrine of Evangelicall Counsailes is a point of Catholique faith .

The Maior is a maxime in all Christian schooles .

The Minor is proued by the ensuing testimonies of the Fathers : whose vniforme verdict in this behalfe is the iudgement of the Church .

Whosoeuer doth obstinately impugne any point of Catholique faith , he is an heretike .

But Doctour Kinge , D. Aglionby , D. Airay , D. Hutton , D. Benefield &c. do obstinately impugne a point of Catholique faith .

Therefore D. Kinge , D. Aglionby &c. are heretikes . De haeres . ad Quod-vult D. in perorat .

The Maior is granted by all men of iudgement , and is confirmed by S. Augustines rule .

The Minor is proued by their own proceedings against me in this particular .

Every heretike is bound to recant his heresie , or else he is liable to the punishment , decreed in the Canonicall law of the Church .

But D. King , D. Aglionby &c. are heretickes .

Therefore D. King , D. Aglionby &c. are bound to recant their heresie , or else they are liable to the punishment decreed in the Canonicall law of the Church .

The Maior is cleare of it selfe .

The Minor is proued already .

And because it shall appeare yet more sensibly , I pray you to consider , that whosoeuer reiecteth the ioint consent of Fathers in a point of doctrine ( as D. King doth herein ) he is an hereticke : and this I will breefly declare by foure evidences .

FIRST : Epist. 1. ad Leon. cap. 1. by the testimony of Flavianus Patriarch of Constantinople , saying : Haeretici est praecepta Patrum declinare , & instituta eorum despicere .

In Concil. Chalced. SECONDLY : by the testimony of Eudoxius admitted in a generall Councell : qui non consentit sacrosanctorum Patrum expositionibus , alienat se ab omni sacerdotali communione , & a Christi praesentia .

See Sozom. l. 7. c. 12. THIRDLY : by the proceedings of the most Christian emperour Theodosius against the proud , distracted Hetikes : who would not submit themselues vnto the iudgements of the venerable Fathers .

See Vincent . Lit. cap. 41. FOVRTHLY : by the practise of the Ephesine Counsaile against Nestorius : who was iudged an heretike , not only in regard of the matter itselfe , Veterum interpretum scripta perdiscere dedignatus est . See Socrat. l. 7. c. 32. NOTA. wherein he erred damnably , but in regard of the manner and tryall by the holy Fathers , which his contemptuous spirit did vtterly decline . Many also of those Fathers by whose testimony the cause was then handled against Nestorius , are the very same , whose verdicts I shall now produce against D. King , and against his abettours whosoeuer .

ANSWER . TO Mr. HVMFREY LEECH , LATE Minister , now Revolter .

SIr , it is Salomons counsel , in the 4. verse of the 26. Chap. of Proverbs , not to answer some sort of men : yet in the next verse , he adviseth to answer such , lest they TRIVPMH in their owne eies . Vpon the instruction of the former verse , this worthy Deane , intends to contemne rather then answer : and yet wisheth you lesse presumption , greater knowledg , lesse sophistry , & more honesty : but vpon the direction of the insuing vers , I , the weakest of many , yet strong enough for this cause haue vpon reasons , of some importance , vndertaken to confute your calumnies , to cleere the truth , & to confirme the faithfull . In Christian Policy you were to be answered , and in common charity you are to bee counselled , hereafter to care what you write , & whom you revile , so to rule your pen , and order your tongue , that you be not iudged either in this worlde , or in the future , or in both , for a prostituted conscience if not a hardned hart . In that presumptuous speech ( that will , was the law to punish you without an offence , & yet shall not be the sanctuary , to defend that Reverende Governour that censured you ) you are much offensiue to truth . It was your ignorance that betrayed you , the offence condemned you , the law did censure you . Now you are far of , you vent your gall like vnto Gall his reproach against Abimelek when he supposed him far enough from him ; Who is Abimelek ? and who is Shechem , that wee should serue him ? Your threats be blasts , he needs no sanctuary , that hath so many in the eares and hearts of the most honoured and best affected of this lande . And though you presume , to Cōvent him , yet at this time , a farre meaner man shall discharge him : You desire leaue to deale as a scholler : it is wel you wil aske leaue , that you neglect not all duty to your Master : but I assure you it is generally beleeved , that if any thing in your whole book be truely your own , it appeareth in the validity of these arguments , framed so sophistically , as if you had only learn'd logike by that rude prescription ; Discere si cupias Logicam , discas Titlemannum ; Ille Sophistarum crimina pandere vult . Mr Wright complaines that none of our Protestants answer breefly and punctually : you shall not need to complaine so . In two wordes I answere your three arguments : Negatur minor . For , ever you affirme as a Principle , the thinges to be proued , which manner of argumentation , 2. Prior. c. 16. 8. Topic. 13. 1. soph . 5. 2. Soph. 12. Aristotle reckons for a fallacy in many places , and tearmes it by this name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a begging to haue that graunted , which in the beginning was the maine controversie . So Archimedes , would moue the whole earth , if he could obtaine a seperat standing from the earth , which might not be . And this is the dealing , of all your Champions : first they take this , as graunted , that the Church of Rome is the Catholike Church ; and then conclude , that wee are the Heretiques , which is the especiall point to bee proued .

In your first syllogisme , your presumption rather than assumption is faulty ; But the doctrine of Evangelicall Counsailes is founded vpon Scripture , according to the conformable opinion of the ancient Church . Was there any hope that this might passe vncontroled ? being the maine controversie of all ? But it is proued , ( saie you ) by the ensuing testimonies of the Fathers : but it is disproued say I , both by that which hath beene said in this Tract , as also in particular answer to every Father by D. Benefield , that except you be more then perversly obstinate , you will vndertake no more such challenges . The minor in both your other syllog●smes assume that D. King , D. Aglion by &c. obstinately oppugn a point of Catholique faith , and are heretiques , and therefore must recant &c. And your poore proofes bee their proceedings against you in this particular . Alas doe you boast of reading Fathers , & Schoolemen : Children , & Schooleboyes would be asham'd of such arguments , which I easily returne againe in this manner :

Whatsoeuer doctrin is not founded vpon scripture &c. aut the doctrin of Euangelical Counsels is not founded &c

Therefore the doctrine of Evangelicall Counsells is not a point of Catholike faith .

The syllogisme is good in the first figure , by the rules of Logicke , though the Minor be negatiue , because the Maior is convertible .

The Minor is proued before in the right interpreting of the testimonies of the Scriptures & Fathers which you manifestly wrested and perverted .

Whosoever doth obstinately maintaine any point of doctrine contrary to Catholique faith , is &c.

But Mr Leech doth obstinately maintaine a point of doctrine contrary to Catholike faith .

Therefore Mr Leech is an heretique .

The Maior is graunted by all men of iudgement , and it is taught by the same rule of Austin .

The Minor is proued by his owne proceedings in this particular .

Every hereticke as in your owne words , &c.

But Mr Leech is an heretike &c.

Therefore Mr Leech &c.

The Maior is cleere of it selfe .

The Minor is proued already , and your foure evidences that follow , are evidently turned vpon your selfe . Thus Baals Priests launce themselues , and Saul falleth on his owne sword . And in full satisfaction , that it may appeare to all men , that we suppresse not the truch , we reiected not the Fathers , for though by the rule of Vincentius and the graunt of Bellarmin , & all learned Papists , wee are only to receiue the vniforme consent of the Fathers , yet in this you haue neither all , nor the most , nor any places pregnant for your doctrine , as is manifest by the answere to them and the interpretation of the Fathers . To your fourfold evidence : In praef. com . lib. Mosis . I might returne . First , the authority of Cardinall Caietan thus , God hath not tied the exposition of the Scripture vnto the sense of the Fathers . Andrad . defens . fidei Trid. lib. 2. Secondly , the iudgement of Andradius , that they spake not Oracles when they expounded the Scriptures , & that the oversights of the translation , which they followed , must needes cause them to miste sometimes the right meaning of the holy Ghost . Turrecrem . In c. sancta . Romana d. 15 nu. 4. Possev . Bibl. select . l. 12. c. 23. Thirdly , what Turrecremata hath deliuered herein thus , At this day there be many things found in the Fathers deseruing no credit . Fourthly , what Possevine concludeth , somethings in the Fathers wherein vnwittingly they dissented from the Church , are iudged and condemned .

I could vrge for your foure , fortie of your own , that doe disclaime the authoritie of Fathers : your grand Iurie is answered so fully by D. Benefield , that as no man can say more , so I hope it will make you say much lesse . I denied not these 4 authorities you here bring but I deny that they bee applied to the present , for in all the course of your testimonies we denied no Fathers , but interpreted all .

And now Mr LEECH , let me tell you , your vndeceiueable Iudge doth see you , and wee both must receiue our censure at another barre . Once , one church held vs in an honourable function , one Vniversitie in a loving Communion , one Towne the flowrishing and happy and chiefe Towne of our Shire , in a kinde participation of all good offices . But you are departed . Now you are gone : you haue broken all these leagues , nay more , broken your covenant with God in the Ministry of his Church . Shame the Devil , forsake your stepmother , satisfie the world , & saue your soule . We shal wish you , but not misse you , & weep for you , but not want you .

Vnderstand not amisse , good reader , for nothing is so contrary to the will & consent as error . Had these offers beene proposed , these propositions had never beene refused .

First hee only proposed out of a Popish , peevish writer these extracted , or rather extorted authorities and would never condiscend to answer the point as a scholler in disputation .

Secondly , it was disproved by a publike lecture , & it was maintained against him , by the Reverend Doctors his Iudges , that neither Scriptures nor Orthodoxe fathers were for him .

Thirdly , it was manifest that to preach Perfection in this life ( especially Angelicall integrity ) was at the least Pelagianisme heresie , condemned by the Fathers and Ancient Church .

Fourthly that this doctrine being the grounde of workes of supererogation , merit , &c. was plainely against the position of our Church , as Doctor Benefield in private conference offered to proue .

The scandals therefore be full of iniquity , which you impose on the Reader , if hee beleeue your advertisement . I wish you may finde more acceptance before God in the day of retribution , then your words are like to finde with any True harted Christians . Seeing error conceived them & humor produced them .

FINIS .