CHAP. I. The first ingresse into the doctrine of EVANGELICALL COVNSAYLES .

INTREATING of this parcell of holy scripture ; I saw the dead , In a Sermon at Christs-Church in Oxford 1607 Apocal . 20.12 . both great , and small , stand before God ; I distinguished a fourefould acception , or signification of great , and small . FIRST ; great , and small for worldly authority , & temporal condition . SECONDLY ; great , and small in respect of heauenly supereminency of grace , and spirituall infusion . THIRDLY ; great and small in lieu of diuersity of rewards , and retribution . FOVRTHLY ; great , and small in regard of contrariety , and disparity of workes , and operation .

Moral . li . 26. cap . 24. 25. Hereunto I applied that distinction of S. GREGORY ; Quidam iudicantur , & pereunt : quidam non iudicantur , & pereunt : quidam iudicantur , & regnant : quidam non iudicantur , & regnant . That is ( as another ancient writer , somewhat varying the wordes , but keeping the sense , doth excellently render it ) some are to be iudged , and damned ; perishing by iudgment . Some are iudged , & damned already ; perishing without iudgement . Some are to be iudged & saued ; saued with iudgment . Some are iudged and saued allready ; saued without iudgment . And all this diuersity of iudgment ariseth from contrariety , and disparity of workes , acted , and done here in this life , by great and small mentioned in my text .

This distinction I breifly dilated vpon , as the straightnesse of time ( which now had ouertaken me ) would giue me leaue , and comming to the last member of the distinction , in the very close , and vpshot of the sermon , I concluded , that those , who were to be saued without iudgment , are such , as did transcend the precepts of the law by due performance of EVANGELICALL COVNSAYLES of perfection ; endeauouring not only to performe the moral obligatory decalogue , but thirsting after more eminent perfection added , nay voluntarily by power of an arbitrary choyce , offered vnto the lawgiuer more , then the generall precepts of the law necessarily tyed them vnto ; deuoting , and consecrating themselues vnto the heauenly profession of spirituall Pouertie , Angelical Chastity , and humble Obedience , renouncing their owne will , forgoing carnall concupiscence , forsaking all thinges , yea and themselues , for Christ , and heauens sake . That is to say ; they despise the worlds transitory trashe , and pleasures ; and only thirst after spirituall goods , which are the true treasure of heauen .

This was the summe , and substance deliuered in my first entrance into this point , M. Doctour KINGE ( vicechancellour of the vniuersity ) being then present ; and giuing no signification of dislike conceyued by him against the verity of this doctrine .

CHAP. II . How vpon the vicechancellours silence , the BRETHREN murmured secretely against the aforesayd doctrine .

NOw let the indifferent , and iudicious Reader obserue , whether I may not more then probably conclude , that either the vicechancellour , at this time , apprehended it not ; or apprehending it , in his owne true iudgment , and conscience disgusted it not ; or distasting it , yet being not able to conuince , and refell the demonstratiue euidence of it , could haue bene content to winke at it , and giue it his indulgent conniuency , so that it might thus haue passed away in silence .

Was the point erroneous ? where then was his iudgment , 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 therof being now dilated , and amplified , made thereupon intollerable ?

Howbeit certaine of a purer strayne ( BRETHREN some men call them ; and Brethren I confesse them to be ; fratres in malo , as Simeo● and Leui sometimes were ) secretly murmured , and beganne in corners priuately ( as Heretiques vsually haue done ) to traduce me , my doctrine , and my authour S. GREGORY : calumniating that in secrete , which openly the● durst not yet aduenture substantially to impugne .

The report , and rumour wherof ( by relation of some frends ) no sooner came vnto m● eares , but presently ( knowing well the assure● grounds of my doctrine ) I addressed my selfe myself● to haue satisfied , & contented any ingenious , and vnpassionate auditour , by a second repetition , with a briefe , punctuall , and perspicuous explanation & confirmation of my aforesayd doctrine : For I was alltogether vnwilling to suffer the least imputation or scandall to be fastened vpon it , or vpon the Authour ( were it but in corners secretly ) and farther , though I intended not to runne into a publick opposition , yet now occasion might be ministred vnto me , and others to vindicate a necessary truth from the detraction of calumnious tongues .

CHAP. III . How the former doctrine was illustrated , vpon the BRETHRENS priuate calumniation therof .

BEING thus occasioned by the secrete , & clancular murmuration of Brethren ( the fame wherof beganne now to disperse it selfe abroad ) to addresse some defence of my former doctrine ; I tooke the next opportunity to supply the publique place , and willing rather to giue a little further touch to conuince the sayd Brethren , then to dwell , as yet , vpon any mayne , and full discourse ( which was not my purpose ; the point being yet not publickly contradicted ) I repeated , and dilated vpon th● point more at lardge ; as it was originally deduced out of the last branch of S. GREGOR● his distinction ; to wit , quidam non iudicantu● & regnant : to this purport , and effect .

Of this point ( sayd I ) I may speake as S. Ioh● speaketh to the seauen Churches of Asia ; co●cluding euer the burthen of his admonitio● with a patheticall epiphonema in the reprehension ; Let him that hath an eare to heare , heare wh● the spirit saith to the Churches . And may not apply ; let him that hath not only an eare to heare , b● a soule to saue by the eares hearing , heare wha● the celestiall oracle , heauenly spirit , and C●tholique Church ioyntly speake , and deliu● concerning EVANGELICALL COVNSAILE●

Or I may speake with our blessed Sauiou● aduising , exhorting , counsayling , yea , out ● the whole masse of mankind , inuiting , nay i● citing some to that angelicall gift of virgina● chastity ; Math . 19.12 . qui potest capere , capiat ; he that can a●pire to the toppe of angelicall integrity , l● him become a votary of virginall Chastity .

This is S. Paul his sapientia inter perfectos ; ap●stolicall wisedome for men of angelicall pe●fection . These easily disclose , and discouer th● worlds foolishenes & impostures , when the paragon them with heauens remuneration , an● treasures . These are the salt of the earth , and the light of the world : starres fixed in the spheare of heauen , the Church militant ; not wandring in their motion towards heauen , the Church triumphant .

These are our best pilotts amongst men ; their godly conuersation ought to be our holy imitation . These guide by their examples the barkes of our bodies ( wherin the eternall treasures of our soules are caried , as in earthen vessells ) through the perilous rockes of the seas of this worlde , that they may ariue safely at the designed hauen of heauen , when they flitt from the bedd of this mortall body .

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 inuasion of any spirituall enimies . These are entia trascendentia men foaring aboue the ordinary pitch of men , celestial men , terrestial Angels , surmounting and transcending the precepts of the law by Euangelicall Counsayles of perfection : endeuouring not only to performe the law , but thirsting after a more holy , heauenly , and excelling perfection , haue pe●formed more then the lawes generall precepts obliged them vnto ; adding ouer , & aboue the law , that which the law wanted of the merit of perfection ; as S. BASILL speaketh ; professing spirituall pouerty , De vera virginitate prope finem . angelicall Chastity , and humble obedience ; and all this for heauens sake .

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

These with feare and trembling recompt , & remember that terrible interrogation of out Sauiour concerning the worlds riches , & the profit redounding vnto man in the vayne , and maine pursuite therof ; what shal it aduantage● man to winne the whole world , & to loose his owne soule ?

And therfore these professors of Euangelical Counsayles , merchandising for their soules earnestly with al spiritual endeuour vpon the seas of this world , follow the counsayle , which Christ gaue to the yong man ( who came to 〈◇〉 the WAY to learne the way to heauen ) if tho● wilt be perfit , go sell all that thou hast , and giue t● the poore , and thou shalt haue treasure in heauen , an● come and folow me .

O what an exchange had this young man made what an offer did Christ make him , wha● Counsaile did the wisdome of the father giue him , how much doth it now repent him ? In ● word : ô how happy had he bene , both in body and in soule , since he had bene secure of the saluation both of body , and of soule , and not only secure of that , but thesaurum habuisset in coelo , his pennie had bene of pure gould , and he had had measure for measure , yea aboue measure , heauens remuneration heaped vpon him in lieu of Christian perfection , if he had parted with him selfe , and abandoned the worlds trashe , to haue partaked with Christ , and heauens treasure .

And yet this being a counsayle not a precept , it is not enioyned as a precept to all , but giuen by way of counsayle vnto perfiter men , as the fathers teache . And the reason is excellently rendred by S. GREGORY the great , to be this . It is not enioyned as a precept to all ( for then were it sinne either to marry , or to possesse any of the worlds goods ) but yet it is counsayled vnto men of more holy ranke ; For these haue an arbitrary , and voluntary choyce in their things .

Such were the Apostles , and those Apostolicall men , that hauing possessions , sould them , brought in the money and layde it downe at the Apostles feete . Act. 4.

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

And was not Christ him selfe Maister , and Regius Professor of this spirituall poverty ? spirituall I call it , because the contempt of this world for the hope of heauen , 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 ; witnesse his continuance in the world , lyuing mearely vpon almes ministred vnto him by certaine godly women , and deuout persons . Witnesse his complaint ; the foxes haue holes , and the birds of heauen haue nests , but the sonne of man hath not , whereon to rest his head . And was he any richer at his departure out of this worlde , when wanting a sepulcher of his owne , he was enterred in an other mans tombe ?

Finally ; though he were lord , and owner of all ( being God the lord , and creator of all ) and the sole heyre-apparant of heauen , and earth ; yet was he content to forsake all : of rich he became poore , teaching aswell opere , as ore , by example of lyuing , as manner of teaching ; reall practising , Act. 1. as orall instructing ; first doing , & then teaching ; and all to this end , vt conuersatio magistri forma esset discipuli ; as blessed LEO speaketh ; Ser . 5. de Na●●uit . Christi . 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 conuersation being the schollers best instruction .

For Christ came not downe from heauen to earth , from the bosome of the Father , by his eternall generation , GOD , to the wombe of his Mother , by temporall incarnation , MAN ; when he deigned to stoope downe so lowe , nay vouchafed exinanire seipsum , to put of the garment of his Fathers , and heauens glory , inuesting his incomprehensible deity with the base raggs of finite mortality ; I say Christ did not performe all this onely to fulfill the morall Decalogue , but ouer , and aboue the lawes righteousnesse , he taught that , See S. Basill . de vera virginit . which the law wanted of the merit of perfection .

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 raysed vp many in the other succeeding ages and Centuries of the Catholique Church , to be examples , and patternes of these Euangelicall Counsayles .

This was the summe of my Repetition , with a more ample explanation of my former Doctrine ; iustified now in publique against the Brethren , who had traduced it in their whispering conuenticles , according to the liberty of their priuate spiritts .

CHAP. IIII . D. HVTTON his kitchin-conference with me vpon the deliuery of this last sermon .

THIS sermon being ended , and supper time immediately approaching ; M. Doctour Hutton ( one of the Channons of Christ-Church ; now deputed Prouicechancellour in the absence of M. Doctour King ) sent for me by one of my fellow Chaplaines into the common kitchin , A place fitt to treat vpon Iouinianisme ; but vnfit for the sacred mysteries of Religion . to conferre with me vpon the point deliuered in my sermon .

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

The onset being thus giuen by his worshipp , my warde was ; Sir . ( vnder your correction ) the doctrine lately by me preached ( howsoeuer 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 and Latine Church .

As for the termes of Vigrinity equalleth it selfe to Angells ; yea , if we examine well the matter , we shall find it to exceede Angells ; for that contrary to nature , it getteth a victory in flesh aboue flesh , which Angels do not . Cypr . de bono pudicitiae Angelicall Chastity ; & Euangelicall Counsailes of perfection , I haue not hammered them vpon any anuile in the forge of my owne braine , but rather borrowed them from Orthodox Antiquity .

Against this he replyed ; Virginity ( an Angelicall guift ) exceedeth matrimony , asmuch as an Angell excelleth a man . Damasc . li . 4. Orthodoxae fidei , cap . 25. Vide Cypr . de natiuitate Christi & Hieron . lib . 1. contra Iouinian . 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 Authour himselfe would be required at my hands . For ( sayd he ) cannot Gregory haue his errours , but you must broach them here to infect this place with POPERY ?

This was the accompte , that the culinarian Doctour made of S. GREGORY the great ; one of the holiest , & learnedst doctours , that euer breathed in the CATHOLIQVE Church ; Ildephonse de viris illustribus ca. 1. Isidore de viris illustribus cap . 2. Vide Greg . Turon . lib . 20. Histor . de laudibuat Gregorij . excelling S. Antony in holinesse , S. Cyprian in eloquence , S. Augustin in wisedome ; ful of compunction , humility , the grace & feare of God ; indued with such light of knowledge , that not any of the present time was equal vnto , no nor of the former : to whose moral exposition of scripture all the doctours giue place , & that in the iudgment of a generall councell .

Concilium Toletan . Did it then become M. Doctour HVTTON to detract from the due worth of so great , & learned a Saint ? since I may yet adde this to perfit his prayse ; whatsoeuer he was vnto others , doubtlesse vnto vs he was an Apostle ( to speake in the phrase of the Apostle ) to whom our ENLISH nation standeth perpetually obliged for her conuersion from Paganisme vnto the Christian faith . Beda , Ecclesiast . Histor . Angl. lib . 2. cap . 1.

But to passe ouer the praise of this bright shininge starre in the firmament of the Church ; my reioynder was , that this doctrine must first be prooued to be erroneous & scandalous before any such imputation ought ( vppon 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 iudgment , and vnderstanding .

And as for defending of S. Gregory , my opinion then was , & now is , that the very name , it self , & Authority of this worthy Father ought and would rather ( amongst all learned , and iudicious deuines ) be my iust defence and full dischardge , then that his credit should be so farre called into question , as now ( after a 1000. yeares continuance in the Catholique Church of Christ : being generally reputed Orthodox so longe ) to stand in need of myne , or any other manns defence whatsoeuer .

And yet rather then the doctrine shal be thus odiously traduced , and my Authour want his promerited defence , I will according to that poore ability ( wherwith God hath enabled me ) endeuour to defend both it , & him : and therfore 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 bene censured by the laufull iudgement of any Catholique SVCCEDING Church : nay if the Church more ancient then his , his owne present , & the euer after succeding Centuries of Catholique Church haue , from hand to hand , deliuered vnto him , receaued with him , and with vniforme consent followed him in this point of doctrine , neuer so much as once noting it , questioning it , impugning it , contradicting it ( which certainly they would haue done , had the doctrine bene erroneous : for their deuoted piety spared no Heretick , Origen Mill●nar ; Tertull . Montanising Cypr . rebaptising . no not the moste renowned martirs , nor glorious fathers of the Church in any of their errours , 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 priuate opinion hatched out of his owne brayne , but the vniforme deduction , & tradition of Chri● his spouse the true Catholique , neuer errin● Churche inspired , guided , & directed by Go● his holy spirit in all ages .

But M. Doctour Hutton lending a deafe ea● vnto my defence ( though in my conscience and iudgment , it ought to haue satisfied him sounded another alarome , and ringed a fre● peale in my eares , chardging , nay surchar●ging me ( ad nauseam vsque ) for houlding an● distinction betwixt PRECEPTS and COVNSAILES . For ( said he ) there is no such distinction : those , which you falsely call Counsayle● are in deede Precepts and not Counsayles .

And this was his definitiue resolution , sifting out of the sieue of the Church all th● wheaten meale , I meane the fine flower of sp●rituall Pouerty , Angelicall Chastity , and leauin● nought else within it , but the branne , and hu●kes of Iouinian his heresy ; which ( to speake o● it in one word , as it deserueth ) is the very euacuation , & exinanition of all the best fruicte of our Christian Religion . And this he di● with an earnest protestation ; not being able t● containe him selfe from vowing , & solemne● swearing before God , that he would send me v● to my Lorde Bishoppe of London , to answer the point before the highe Commission .

To this I replied . Syr : the distinction betwix● Precepts , & Counsailes is no deuise 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 . 1. Cor . 7 . 2● . Hereupon the Apostle giueth his counsayle ; Consilium do : & thus all ancient Church hath interpreted his sentence .

But admit ( by way of supposition ) your peremptory conclusion , & suppose that there be no counsayles , but let all be precepts ; do they not then as PRECEPTS bind you , and that sub poenâ ? For that which is a precept is commaunded ; that which is commaunded , must be done of necessity ; that , which must perforce be done , is punished being left vndone : and in vaine is that commaunded as necessary , which is left in the free choyce of the commaunded as voluntary as S. Hierome teacheth . lib . 1 contra Iouinianu . wherefore giue me leaue ( without offence ) to demaund ; why do you , or any other marry , or possesse any of the worlds goods ? ought your practise to be contrary to the precept ? And doth not S. Gregory teache , that if counsailes were precepts , then were it sinne , & that damnable too , to possesse any of the worlds goods ? And were not mariadge taken away ( which is no lesse then flatt heresy ) if virginity were a precept ? De vera virg . as S. Basill and the Fathers teach .

This I demanded ; but he then passed it oue● with silence ; & therefore I expect his answere nou , how he can avoyd this consequence which followeth vpon his owne learning .

As for sending me vpp to London , to answere the point there , my reply was ; that , for m● part , I was ready to answere vnto the point and to iustify the doctrine either there , or els● where in what consistory soeuer in the kingdome . Onely for your owne credit sake , an● place ( sayd I ) which you supply , I wish that i● would please you to be better aduised ; at leas● to conferre with some other doctours , wh● heard the sermon aswell as your selfe , and maturely to deliberate , whether there be scandalum datum , or acceptum , a scandall on my par● iustly giuen , or on your part vniustly taken ; & whether your exception against my doctrin● will beare waight , or no , being poysed in a● indifferent ballance of equity ; before you resolue vpon this precipitation . Otherwayes you shall bewray great want of sound iudgement in opinion , and disclose much ouersigh● in discretion .

And farther ; I assure you ; call me whithe● you will into question , I shall discardge my se● with sufficient credit , when you shall gayn● little by questioning my doctrine or molestin● me causelesly .

Here the kitchin-conference brake vp : onely , in the loose , he required a copy of that doctrine of Counsailes deliuered 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 favour at your hands : only I hope that you will do me iustice : if not , assure your selfe , I shall right my selfe elsewhere . This was the last period of our conference at that time : & so we parted : supper calling vs both away .

CHAP. V. How D. Hutton , receyuing a copy of the aforesayd Sermon , found no matter of exception against me . His precipitate course hindered by the aduise of a learned , and iudicious Deuine .

SOME two dayes following ( vpon the very point of the prefixed time , which doctour Hutton had appointed ) I deliuered vnto him ●in his owne lodging ) a punctuall summe , & copy of the doctrine , so vehemently by him excepted against , and so earnestly required .

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

And that he now determined to pursue me no farther , I was then , and am now the rather induced to belieue , because , on the very night of our sayd kitchin-conference , he repayred vnto a very graue , and learned Doctour in that Vniuersity ( who had heard my sermon ) to craue his opinion , and resolution concerning the point ; complayning first of my peremptory , and obstinate resolution ; discouering withall his disgust of the Doctrine ; certifying him farther of his purpose to send me vp to the Bishoppe of London to answere the point there .

The venerable Doctour perceauing his headdy resolution , and withall conceiuing the truth of the Doctrine ( which his discreete and mature iudgment could not possibly suffer him to dissemble ) very prudently , and learnedly aduised him to stirre no more in the point ; but to passe it ouer with a calme , and quiet silence . For ( said he ) in sending him vppe to London , well you may put him to trouble and chardge : but for the Doctrine ( for ought that I could conceiue ) the issue will be this : he may , and will answere it either here , there , or else where , with more credit , then you shall possibly gayne in calling it into question .

And is this ( sayd he ) the rewarde of our pulpit paynes ? Are schollers , whose state you know to be but meane , to be put by schollers vnto this extraordinary chardge , needelesse , and causelesse expense ? Ought not you , and I , and all of our ranke , rather study to giue them all lawfull content , then to seeke their greiuances , by surmising against them vniust matter ; taking exception , where no scandall is giuen , to bring them to iust discontent ? wherefore ( Maister Subdeane ) to waste neither more time , nor words about this point ; for conclusion ( since , as you say , you are come purposely to aske my opinion and counsayle in this matter ) my aduise is ( if you will be ruled by me ) let all matters be husht ; rest as they are ; and there an end , without either further troubling , or prouoaking him .

Thus the good Doctour soundly , plainely , and , on all parts , charitably afforded him his freindly aduise . And herevpon it was , that Doctour Hutton was satisfied ; whereof he gaue sufficient signes , when he receyued the aforesaid copy .

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

CHAP. VI . How , vpon M. Prouicechancellours cessation to prosecute me any farther , D. Benefield in a publick , solemne Lecture , did mainely impugne the aforesaid doctrine ; with shew of particular exceptions against me for the same .

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

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

In the Easter terme following M. Benefield ( one of the Inceptors of deuinity 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 do more easily belieue ; since he must needes go , whom a maine schisme driueth ) purposedly prouided one of his six solemne lectures ( read for the assumpt of his degree of Doctourshippe ) mainely , and directly by way of opposition , and confutation of that erroneous Popish doctrine . For so it pleased this initiate Doctour to brand the Doctrine of all the Ancient Catholique Doctours , A new Doctour of Oxford contrary to all the Catholick Doctours of the Church . deliuered concerning EVANGELICALL COVNSAILES . Wherein whether I , and my doctrine were mainely shott at and impugned or no , I will not iudge in my owne cause ; let the equall , and impartiall Reader vmpire for vs both .

This businesse was not so secretly plotted by the aforesaid Brethren , not yet so priuately intended , and caried by the Actor himselfe , but I had certaine notice giuen me by a friend of mine ( a graue Bachellour in diuinity , M. R. and a man of good esteme ) who was acquainted both with the proiect , and the day of lecture : wherof he gaue me a particular intimation .

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 drifte of the one , and cleane contrary to the resolution of the other , I seldome , or neuer heard in that famous , and renowned Academy .

The text by him treated vpon was ; go sell all that thou hast , and giue to the poore , and thou shalt haue treasure in heauen ; and come , and follow me . A maine ground , and pregnant text ( as I take it ; and I take it aright , if all ancient Church mistake it not ) to builde vpp rather , then to batter downe ; to confirme rather , then to confute Euangelicall Counsailes . The Fathers which he cited , & named to stand for Counsailes were diuers : he might haue vrged all , both of the Greeke , and Latine Church ; all of them being resolute for COVNSAILES ( & that vpon those woords of our Sauiour ; goe 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 aduise ; or Counsaile ) which is a weaghty consideration , if their ioynt consent and vniforme authority might haue borne any sway with this noble Inceptour .

But this nouitiate DOCTOVR ( if yet he deserue that title , who dealt thus rudely with the true DOCTOVRS of the Church ) as he peruerted the sacred writt of God ( his reuealed in will his word ) so reiected the FATHERS , blasting them all with this one hereticall breath , that they were all bewitched , deceiued , and caried away as men with the errours of the time wherein they lyued . Thus Caluin , Luther , the foure good fellow Germans ( who composed their false , & fond Centuries in a stoue of Magdeburge ) taught their nouice to blaspheme . O times , ô ages wherein we now liue ; when Caluin , Luther , foure carousing Almans ( nay rather Ale-men ) and one puny doctour , dare thus openly ( in the eares of Christendome , & in the publique eye of so famous an vniuersity ) 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 Catholique Church .

And yet after he had thus censoriously handled the FATHERS , This is right the Puritan cutt : as D. Bancroft obserueth against the Presbyterian faction , in some whole , Chapters of his Suruay . vpon my priuate conference with him , in stead of the Fathers , which I called for , he offred vnto me two English pamphlets ; one wherof was entituled the Apologie of the Church of England ; whereat I could not but smile , in regard of his simplicity , though inwardly grieued much at the times misery , when a statizing Pamphleter ( who would flye vpon the wing of his penne vnto the height of some ambitious designment ) shall be compared , nay preferred before the ancient Orthodox deuines , that painefully laboured in the vineyard of the Church against the brunt of al Heresies .