THE DEFENCE OF TRUTH AGAINST A book falsely called THE TRIUMPH OF TRUTH sent over from Arras A. D. 1609.  
BY HUMPHREY LEECH late Minister.  
Which book in all particulars is answered, and the adjoining Motives of his revolt confuted: BY DANIEL PRICE, of Exeter College in Oxford, Chaplain in ordinary to the most high and mighty, the Prince of Wales.  1. King. cap. 20.11. Let not him that girdeth his harness, boast himself, as he that putteth it off. 
AC: OX   Oxford University coat of arms 
AT OXFORD, Printed by Joseph Barnes. 1610.   

TO THE MOST ILLUSTRIOUS PRINCE HENRY, PRINCE of Wales, Duke of Cornwall, and Earl of Chester, the confluence of those choice blessings Peace, Grace, and Glory.  
MOST GRACIOUS PRINCE with all reverence and devotion, I present to your Highness this labour. To whom should I dedicate it? But to your Princely goodness, to whose service I have consecrated my tongue, and pen, and heart, and all the offices of my life: it is an answer to a revolted late Minister, a business (I may say) imposed me, by some, of very honourable respect, & much encouraged by others, especially the most Reverend Archbishop: our late Chancellor. It is the maintenance of truth, O let it receive countenance from the royal heir apparent of the defender of the truth. The infection of Popery spreads too far: some come not to our Church, others fly our Land and Church, both revile and slander the Church. The eyes, and hearts, and hopes of all the Protestant world, be fixed upon your Highness, all expecting your Gracious faithfulness, & readiness in the extirpation of that man of sin. March valiantly herein, Most Gracious Prince, and the God of Princes shall protect you, his Grace and Providence shall reward your faith and Confidence, and shall heap upon your Highness, favour, and honour, and glory, in both worlds. For which, as long as I have being, I shall never cease praying.  
Your highness most humbly devoted, and faithful servant DANIEL PRICE.   


ANSWER TO THE EPISTLE.  
Mr LEECH.  
TO the learned, wise, and ingenious Academics flourishing in the renowned University of Oxford.  
ANSWER.  
SIR, your book sent from Arras, as a piece of work of diverse 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 Act. 4. in verrem.  Heius, that you had rather marred the cause then bettered it, and therefore your tract unworthy to be answered. But my mind was otherwise, that the cause marred you, and therefore you and it to be viewed, to be pitied, to be answered. In which succeeding discourse would I could deal with you as S. 
b Jerome. Tom. 2.  Jerome desired to deal with Origen, that our Countrymen should know your best things, and be ignorant of your worst. For my witnesses be in heaven, & in my own bosom, that no motion of envy, gain, glory, irregular provocation or popular ostentation, have drawn me to this: but the all guiding spirit of God, by the honourable motion of some, and comfortable encouragement of others. And therefore I do refrain all disparagements, and personal aspersions against you: wishing you had done so, against those many worthy Doctors of our University. An act, which I know you once disliked in that baaling Priest 
c His book entitled de Triplici hominis officio & his epistle to the University.  Weston, who as if he had been one of Psilli who only fed on Poison, or the voice of a man in the mouth of a Devil, 
d Esay 36.4.  or Rabshekah sent out of Hell to blaspheme God, did vilify all the Bewclarks of learning alive & dead, Doctors and governors of our Academy. But let his branded character remain upon him and his memory. Cams' curse, and cain's mark, 
e Gen. 4.12.  vagus & profugus in terris. The front of your Epistle showeth at first that you think otherwise of us then he doth; seeing that you style our students the learned, wise, ingenious Academics flourishing, and our University the renowned Oxford: we shall see how you proceed.  
Mr LEECH.  
Experience doth well approve Saint Bernard's saying; Efficacior lingua, quàm litera: the tongue is of greater efficacy, than the pen. And therefore I suffer no little disadvantage, in that I must now speak unto you in a silent letter, & plead 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 express not what your tongue is able fully, I would your heart would conceive that which your tongue may speak truly, that as some think there be certain strings that pass from the heart to the tongue, so there might be a concatenation that what your heart thinketh, & your tongue speaketh, and your pen writeth, may so agree, that they may be all to the glory of God, the instructing of others, and saving of your own soul. For if your tongue could thunder, as 
f Aul. Gell. lib. 17c. 17.  Aristophanes spoke of Pericles; or you had a tongue like a trumpet, as 
g Hier. adver. Ruffin. tom. 2. fol. 221.  Hierome saith Hilary had; or, as Saint 
h 1. Cor. 13.  Paul observeth, the tongue of men, or Angels, and had not Charity: it were but vain sounding, tickling, tinkling. The tongue not powerful without charity, and charity not fruitful without verity. S. Austin noted that all marveled at Tully's tongue, but not at his invention; and at Aristotle's invention, but not his tongue: I know not that ever you were admired for either: But remember to use the talon given in both, as you ought; & think not, you suffer disadvantage in that you speak in a silent letter: I would it were not silent both for proof and profit, and that your mute advocate were not mutinous.  
Mr. LEECH.  
But since I writ unto them, who are not strangers in my business, but as well eye witnesses of the wrongs, which I have endured, as ear witnesses of the doctrine which I preached among you; my undoubted hope is, that your hearts will be touched with some compassion either toward me, unworthily entreated by a faction (for I will not impute the crime of a few unto all) or towards yourselves, whom this particular doth very highly import, in respect of your learning, honour, and estimation.  
ANRWERE.  
You writ to those that are strangers, to your doctrine, not to your person; or strangers, not to the hearing, but approving your opinion: strangers we are all to any wrongs done to you, not to the wrongs offered by you. And therefore think you not to touch the heartstrings of our students with a ditty of compassion, as if you were (as you say) wrongfully and unworthily entreated by a faction. Compassion every honest heart will afford you for being misled, rather than misused. 
i Lib. 1. de Controver. ad Cler. c. 31.  St Bernard distinguisheth of pacidicos and pacificos, those that in word speak of peace, but indeed make ready to battle. So may I concerning your request for compassion, and yet even in that your petition, you break into a furious passion, to accuse those reverend learned Doctors, who censured you, as if they had been a faction. I will not be nice to climb over 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 upon the ague of error; so this among the rest, wherein you censure those that judicially censured you, to be a faction. If any afforded your pen maintenance, or your sermons countenance by clancular approbation, contrary to the judgement and truth delivered by the learned vicechancellor, and his worthy asistants; they were the faction, not these. It is not a factious position which is generally maintained by the happy and gracious Church of England, grounded upon irrefragable places of holy Scriptures, taught by many impregnable places of ancient Fathers, yea your grand jury of Fathers called into the Star chamber of judgement by a judicious learned & religious 
k Doctor Benefield.  Divine, now all witnessing against you. Were you unworthily entreated when love alured you, and authority solicited you to take better council? Were you silenced, or imprisoned, or censured at all, till that engastred impostume broke out, in your last sermon, all daily expecting a much more earnest course against you, the discommoning rather of you, than the loss of your commons? And whereas you desire us to be moved with compassion toward ourselves; we may use the words of our Saviour, weep not for me but weep for yourselves, so compassionate not us, but yourself. And for myself among many others I shall ever afford you that hearty pity, non 
l Bernard.  oris attactu, sed mentis affectu, as to say to you as the 
m 1. Kings. 13.30.  old Prophet did of the seduced Prophet, alas for thee my brother.  
Mr LEECH.  
For as the injury, which God, and his truth have sustained in my person, is now made known not only unto our nation, but the fame thereof beginneth to spread itself abroad in these foreign parts, so it concerneth you (my loving fathers and brethren) to wipe away that disgrace, and blemish from your mother, and yourselves, which some of her unnatural children would both stain her with, and derive upon you; endeavouring to obscure their private folly in the public shame. Which protection I will never afford unto them, unless they can obtain it by your own consent.  
ANSWER.  
Was the quiet and long forborn conventing of you, judicial hearing, learned opposing, religious counseling, calm censuring of you such an injury unto God, and his truth, that not only the whole University, but also the whole nation, and, quae regio in terris vestri non plena furoris? almost all the world taketh notice (as you say) for the FAME thereof beginneth to spread itself in those foreign parts. A good thing the more generally it is spread, the better: but of the contrary ever the contrary falleth out. 
n Plut.  Plutarch telleth of a plague that began in Aethiopia, thence filled Athens, killed Pericles, vexed Thucydides, and spread itself far. It should seem by the spreading of that report of what you endured, that it was some contagious stuff that did so expatiate. But what if it do so, among those, who have banished truth as a stranger, & chained up Religion as a prisoner? To preach a doctrine twice before forbidden you, was seditious; to preach a doctrine no way to be warranted, was erroneous; that doctrine so soon to spread itself, through so great a nation, so many foreign parts, it was dangerous. Good things are not so fertile. The great eye of heaven, and the God which must judge you, and that conscience which must accuse you, do all witness how injuriously you dealt here with your governors in disobeying them, and now how unjustly abroad in traducing them. Durst any in those foreign parts, so peremptorily, and presumptuously, publicly have maintained any point of the contrary religion, but he had been apprehended and presently cast into the jaws of that monster the Spanish inquisition: your usage was otherwise, you were warned by some, counseled by others, pitied by all, not publicly convented, not commanded to recant, 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 prejudice the chariots of our Israel the governors of our University. Only remember what 
o De fam. & spe. diat. 117.  Petrarch admonisheth in such a case: Multi famam se mereri sperant, dum infamiam mereantur. Let not this fame be your infamy, nor let these blemishes and disgraces which you impute to our Academical mother, or the unnaturalness you deem to be in her children, be found all of them in you; fear your own private folly, fly your own public shame (I use your own words.) To make a show of nakedness 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 have gathered up all your burdens, bonds pressures, complaints; sum them up all, they be all nothing.  
Mr LEECH.  
Wherefore, out of my affectionate zeal unto your credit I do 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 upon her, as being either a Patroness of falsehood, or fearful to defend the truth: which folly in the first, or pussillanimity in the second, is a great stain to men of your quality and place.  
ANSWER.  
It was 
p Diog. Laert. in vita Diog.  Diogenes speech; Oportet sapientiam ab insipientibus feriri: but yet ᵍ wisdom shallbe justified by her children, 
q Mat. 11.19.  and the blow given by you in the pulpit which you think shall leave a scar in the face of Oxford, is easily removed. For no sooner were you removed hence, but the infamy was averted & the air purged from receiving the contagion of any such amphibious amphibologious heresy. For your zealous affection, when you are truly zealous towards God, you will be truly affectionate towards his servants; let not the fume of envy, and foam of vanity, turn holiness into hypocrisy, zeal into folly, and assure yourself as long as this Metropolis of learning shall stand, which I hope shallbe as long as the sun and moon endure, she will be so far from being either Patroness of falsehood, or fearful to defend the truth, that she will ever have, 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, well acquainted with the history of times, who like the valiant men of Israel, that guarded 
r Can. 3.7.8.  salomon's bed, will be ever provided to encombat any jesuitical Philistin that revileth the host of the Lord of hosts. It lacked not such worthies in the former time, such was our 
s Scot 4. see Dist. 18.  Scotus resisting the real presence, Anno 1290. Our 
t Wolsius lect memor. Tom 1.  Occam confuting the Pope's authority, Anno 1330. Our 
u Balaeus cont. 6. cap. 1.  Wickliff writing against most points of Popery about the year 1360. besides those Roses of the field, and lilies of the valleys, as 
* Aug.  Augustin called Martyrs, 
Cranmer-Ridly. Latimer.  those reverend and holy Bishops, who sealed our religion in Oxford with their own blood. And it lacketh not such worthies in these later times, such as are those reverend Doctors, who openly in Schools; & those learned preachers, who have publicly and frequently in disputations, and sermons, worthily confuted unsound and unsavoury positions, & among the rest this of yours. For many have descended so low as to take knowledge of this your unsound receipt or conceit, all which have valiantly discharged peals of ordinance against it, maintaining the contrary, irrefragably in Divinity schools in disputations, in St. Maries and Christ-Church most frequently in sermons, besides letters of condemnation against you from the right Reverend Father our Chancellor to the Convocation, 
My L. Grace of Canterbury in his letters to the Convocation Anᵒ 1608.  speeches in our public Act, by the vicechancellor, Proctors, Respondents, and almost all that can write, or speak among us, will witness how poor your hope of allowance is here. Nothing at this time and ever since the publishing of your book being more commonly grateful to the hearers, graceful to the speakers, them the daily condemning & confuting of this your extravagant Paradox; so that for folly or pusillanimity, it is not harboured in the breast of our University.  
Mr LEECH.  
For you style your University the Fountain, and Eye of the kingdom. And you say not unfitly; forasmuch as the Doctrine there taught doth stream forth into all parts of our nation: and all men come unto you to receive information of their understandings, by your Academical instruction. In which respect you stand deeply obliged unto God, and men (as you have care of his glory, and their benefit) to vindicate the truth from oppression, and to redeem her out of captivity into freedom, that her lustre may not be darkened, where so great a pretence is made of the gospels light.  
ANSWER.  
Ex ore tuo? Shall I condemn you out of your own mouth? The story in 
y Gell. Noct. Attic. lib. 18. cap. 3.  Gellius tells you that when a bad man had set down a good cause, the people liking the speech, but disliking the man, caused it to be pronounced by one of better respect. I will not deal so with you, but I will take even your own testimony. It is the fountain of our kingdom, and her streams be clear as Crystal, sweet as the waters of bethel, and fluent as jordan that maketh glad the City of God. It is the eye of the land, wherein neither the moat of schism, nor beam of superstition (I hope) shall ever take place, to darken the sight of this glorious light. Naioth in samuel's time, jericho in Elizeus time, jerusalem in josias time, Corinth in S. Paul's time, all schools of the Prophets, and Universities; never more illustrious for Colleges and students than this eye of our land, heart of our body, fort of our country, glory of our kingdom. Neither need you ever doubt, but that there be many here, able, willing, pressing, sweeting, & striving to vindicate the truth from oppression, and redeem her out of captivity; yea to lead captivity captive, and to seek to bring redemption unto those, that sit in darkness, and to reduce them into the glorious liberties of the sons of God: here being no pretence of the light of Christ's Gospel, but the real presence of his spirit.  
Mr LEECH.  
Which just kindness 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 sorrowful commiseration of your estate. For my resolution is firmly made within mine own heart, to spare no travel, that I may purchase condign approbation of my cause, from all the Universities in Europe: if justice may not be there done, where God's truth, and I (merely for her sake) have received such injury, as seemeth almost incredible unto strangers, who do not yet sufficiently understand the courses of D. King, and of other Calvinists; the assistants of his spleneticall proceed.  
ANSWER.  
The law holds it injustice to afford kindness to an adversary, and so you are held, if not to our persons yet to our positions: truth by you hath been impugned, not impaired; for Rome and hell cannot suppress it: oppugnari potest, non expugnari, saith the Orator. For your commiserating of us, it is impossible you should afford us such kindness, being so unkind unto yourself. Quid miserius misero non miserant seipsum, saith 
z Aug.  Augustin? Charity must begin with itself. Begin then to pity yourself, & pray for yourself, that though you be led into temptation yet the tempter prove not victor. Your resolution to travel all the Universities of Europe willbe very laborious, and yet very idle, for the University of Leaden may satisfy you well enough: and it willbe very laborious, to carry such a mass of flesh about you, and so mountainous a heap of torments of conscience, if you have any conscience, to remember that in a discontented humour you have forsaken your God, religion, nation, vocation, the truth in which you were baptised, by which you were bred, and unto which you agreed, subscribed, vowed your whole life and labour. But if you determine to be so resolute a pilgrim as to travel all Universities in Europe, assure yourself it willbe as idle as laborious, for it willbe to no purpose. And if for idle 
i Mat. 12.37.  words, much more for idle actions, answer must be made. Yet in your travel, think not to darken the sun as you may a Candle, offer not to traduce him, whom manners & oaths of the University & College where you lived, have obliged you to honour; Think not to subject the honourable reputation of your thrice worthy Deane, our most worthy vicechancellor, by any slanderous, scandalous speeches nor let any Phrenetical humour in you, judge his wise proceed to relish of any spleneticall savour. Let neither nature through custom, nor bitterness through discontent force you, so far to forget the duty you own to this 
k Basil.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this most worthy servant of God, seeing they that live with him, love him, all that know him reverence him, they that hear of him admire him; Qui primas non habuisti sapientiae, secundas habeas partes modestiae, saith 
l Austin. Retract.  Austin in his retractations. I would you would so retract. It is not credible that you received (as you say) incredible injury in the lawful proceed against you. The University censured you, not imprisoned you. The College for a time discommoned you, not expelled you. This small punishment no banishment, your Complaint is the same with 
m In orat. pro sexto Roscio.  Fimbria in Tully, quod non totum tèlum in corpore recepisset, you received great injury, because you were not suffered to do great injury. But be not deceived, God is not mocked, enter into a serious and religious cogitation, whether in this course that you are, you need not fear the true description of malcontented apostates, I would you were not suitable to them, as they be lively deciphered both by S. 
n 2. Pet. 2.  Peter and S. 
o jude. 13.  Jude, to be presumptuous, standing in their own opinion, wandering stars, raging waves of the Sea foaming out their own shame, and, speaking evil of them which are in authority, which a man that maintaineth your third Counsel of obedience should not do. The scornful aspersion you cast upon us by the byname of Calvinists we neither reject nor receive. 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 seek neither antiquity nor authority from him, nor we denomination or confirmation by him, because as the Apostle speaketh we rejoice not in men: yet we reverence him, because as the same Apostle in the same verse concludeth, 
o 1. Cor. 3.22.23.  whether it be Paul, or Apollo's, or Cephas, all are ours we Christ's, and Christ Gods.  
Mr LEECH.  
Finally (my brethren) with my honest petition, and necessary counsel, I join my hearty prayers (and tears with them) that it would please the author of all goodness, and the God of all truth, to power the abundant riches of his grace into your souls, that your understandings may be fully enlightened with his truth, and that your wills may be made conformable thereunto in your profession of the holy Catholic faith. For which as I now suffer the want of my native country, so, in defence thereof, I shall be ready to yield up my life, when it shall please my gracious Lord to call me unto that honour: whereof I am unworthy.  
Your devoted brother in Christ. Humphrey Leech.  
ANSWER.  
The Epistolary conclusion with a petition, and counsel, we should receive more willingly, if your petition were more honest, and your counsel more evangelical. Your prayers we return tenfold into your bosom, beseeching the Lord that it may please him, to free your understanding by truth, ab 
p Albert. in Comp. Theol. lib. 5.  ignorantia veri; to rectify your will by good, a concupiscentia mali; and to purge your whole soul by grace, ab impotentia boni: that your will may be subject to his will, your life to his service, not his service to your will; and so you may be reduced to the true Apostolic, Catholic faith: that as you complain you suffer the want, though the wanton want of your native Country; so you may not endure the want of heavenly jerusalem, your spiritual Country: that when you are to appear at the fatal, and final judgement among the great and small, when the muffling of conscience shall be discovered, the worm of conscience be not your portion. And that in your pilgrimage here, you may rather wash your garments in the blood of the Lamb, then in your own blood: so by the tears of a sinner, blood of a Saviour, & prayers of his Saints on earth, you may be brought again to this militant Church, & in the better world receive a permanent state in his triumphant Church.  
Yours, if you be Christ's, DANIEL PRICE.   

THE PREFACE UNTO the whole discourse.  
Mr LEECH.  
WHen first I set footing into this present business, my purpose was not (no not in my most secret thoughts) to enter into any point of controversy, or to give occasion of offence, or dislike unto any: only my resolution was, plainly, & positively (as the course of my studies had ever bend, and carried me) to glance at a main point of doctrine (it coming but obiter in my way) directly warranted, nay lineally deduced from the uniform consent of all ancient times; bequeathed unto us by the perpetual tradition, and practise of the Church.  
ANSWER.  
YOu took wrong footing in this business, both in secret, and in open sight of God, men, and Angels: wherein let me remember you, how many aims you gave to this question, how desirously you entered into it, how, not only in Academical, but Parochial sermons you taught it, how you frequently seasoned your inkepot with the Coloquintida of contradiction, sometimes openly, sometimes secretly, continually full of opposition. Wherein as you were not often happy in the choice so not in the success, one being the cause of your pastoral remove in 
* A most Fair large, and ancient town, famous for building, and clothing, but more especially for civil government care of Religion, detestation of Popery, & what soever is praise worthy.  Shrewsbury, the other the cause of your Academical censure in Oxford. And whereas you say, you meant to give but a glance, the purport of your whole sermon of distinguishing great and small, (a matter of great consequence prosecuted to small purpose) showeth how you did wiredraw a distinction upon one part of your Text, and prosecute especially that one point so far as the hour and your paper could afford: and indeed your glance so glanced upon the whole Auditory, that some departed, others were perplexed, all offended therewith. Religion so wronged, and the University disgraced, by the public contesting of a superstitious, supercilious doctrine, the consequences whereof are pernicious and dangerous, and the question itself the very ground of Monkish life, as the Rhemists confess, 
Annot. Rhen. in Nou. Test.  wherein men flying some occasions of evil, they fly all occasions of doing good; and prove dry fig trees, withered vines, empty sepulchres, broken cisterns. And, whereas you affirm that the position was directly warranted, nay lineally deduced from the uniform consent of all ancient times; I think I may speak of it, as 
a Cael. Rhod. antiq. lectionum.  Rhodogine did of old Images, Perierunt cum antiquitate: you have nothing to prove your position to be old, but because it is rotten. But we deny it, as it shall appear, to have any part of reverend antiquity to countenance it. And, whereas you affirm your main point of doctrine to be bequeathed; I inquire, if bequeathed, by what Testament? surely neither by the old, nor new; by what Legacy? Neither by the Fathers, nor General Counsels: but by tradition (you say;) wherein I may say to you, as our 
b Mark. 7.9.  Saviour said to the Pharisees, Well do ye reject the Commanmandements of God, that you may observe your own traditions. And yet for any Apostolical tradition to confirm this, it will be no otherwise proved than 
c Confess. Petric. c. 92. de Traditionibus.  Hosius proveth that the greatest part of the Gospel is come to us by tradition, and very little of it committed to writing; which is a most rash, & false conceit of his. But Andradius acknowledgeth that the City of refuge for all the runagate points in Religion, is Tradition. His words 
d Andrad. Orthod. explic. lib. 2. pag. ●0.  be, Quam traditionum autoritatem si tollas, nutare & vacillare videbuntur: Many points would reel & totter, if not supported by the help of Traditions. Saint 
e 1. Cor. 9.6.  Paul hath warned, that no man presume above that which is written: and 
f Regul. contract. 95. fol. pag. 502.  Basill admonisheth that it is necessary and consonant to reason, that every man learn that which is needful out of Scripture, both for the fullness of godliness, and lest they be enured to human traditions. Yet I answer concerning Traditions, that when this controversy is fully discussed, you willbe as unable to prove your position from any Apostolical tradition, as the men of Doryla in 
g Cicero pro L. Flacco.  Tully, who when they were to prove somewhat against Flaccus out of their public Records, and their records were called for, they said they were robbed of them by the way: so your Traditions which must speak for you, they are lost by the way; no one, neither Bellarmine, nor Coccius, nor Sonnius, nor any writer can produce one Apostolical sanction, tradition, or authority. And for the practice of the Church, the Ecclesiastical histories show, that the ancient servants of God, which first retired themselves from the world, did it not for any opinion they had hereby to obtain perfection: but to escape persecution, as 
h Sozomen. lib. 1. c. 12.  Sozomen writeth, and to hide themselves. And some of them were laymen, as 
k Athan. Ep. ad Dracont.  Dyonisius voucheth; some of them married men, as 
i Dion. Ecclesiae hierar. c. 6.  Athanasius recordeth; all of them freemen from binding themselves with vows, as 
l Nic. lib. 9 c. 14.  Nicephorus proveth. And for the practice of Popish Monks, now the patterns of this evangelical perfection, 
m Philobib. c. 5.  Dunelmensis delivereth it; Greges & vellera, fruges & horrea, porci & olera, potus & patera, lectiones sunt hody & studia Monachorum. And you know 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, certain private spirits (whose faith is their own fancy) itching rather after profane novelty, and heretical innovation, then abiding the wholesome doctrine of sacred Antiquity, and the Churches dogmatical tradition, have by all means, laboured to impugn my doctrine, and to defame my person: I have thought myself in conscience, and duty (both before God, and man) obliged, a swell for the general satisfaction of all, whom this present business may any way concern, as for my own discharge in particular (being the party herein especially interessed) briefly to compile, and publish the whole carriage, and progress of this matter, in the ensuing treatise; humbly recommending, and ever submitting my opinion unto the grave, and infallible judgement of the Church, at whose feet, and tribunal alone prostrating myself, I must stand, or fall: as also referring myself, with the moderate deportment of my cause, unto the sincere judgement of the discreet, and impartial Reader.  
ANSWER.  
You were drawn to this, unwillingly, in respect of your unabillity to maintain the opinion; but most willingly in desire to stand out in contradiction. But why should you rub over any here, with the title of itching spirits? 
Barn.  It is the rule of S. Bernard, when in disputation or conference there is railing or reviling, tunc non veritas quaeritur, sed animositas fatigatur: Truth is not sought for, but strong and stubborn stomachs disgorge their poison. He that hath given leave to try the spirits, hath prohibited the condemning, nay judging of a brother: and therefore while you slander them with the itch of profane novelty, you bewray yourself to be infected with the scab of heresy. They that gainsaid your doctrine, were wise and honest, learned and religious; not a few, but the consent of all, of all degrees, among us. And so far are they from defaming of your person, that I do assure myself that every religious honest heart in Oxford, will be desirous to cover it with the mantle of charity, & to pray that it may be invested with the rob of Christ's righteousness: wishing from our hearts, that no other cause then conscience, and duty (as you say) had obliged you to publish this your Treatise; and that the discharge of yourself, and satisfaction of others, had been more truly, and charitably performed; & that you had submitted your opinion to God's word, rather than the Church, seeing the Church is not the infallible rule of judgement (as you hold.) 
n Relec. controu. 4. de potestat. ecclesiae in se. q. 3. art. 2. resp. ad arg. 5.  Stapleton himself, after long discussing, durst not absolutely affirm it but seemeth to make it, rather probable, then credible, when he confesseth that it is not any article of our faith to believe that the authority of the Church is the rule of our faith. And not only a Doctor, but a Pope speaketh in this case more plainly, 
o Decret. Greg. lib. 5. de sent. excom. c. 28. a nobis saepe.  Innocentius affirming that the Church's judgement followeth opinion, which often deceiveth and is deceived. And howsoever I may say to you, as 
p Aug. de unit Eccles. cap. 2.  S. Augustine did to some heretics of his time; De hoc inter nos quaestio versatur, utrùm apud nos, an apud illos, vera Ecclesia sit: the question being controverted between you and us, whethers is the true Church; neither of us can prove the argument by the Church, seeing 
q Chrysost. in Hom. 10. in 1. Tit  Chrysostome doth conclude that the Scriptures must teach who hath the true Church, 
r De unit. Eccles. cap. 16.  S. Austin resolving that Scriptures be documenta, fundamenta, firmamenta; the proofs, foundations, grounds of our cause: and therefore, unless you be contented to submit your opinion to the Scriptures, it is manifest that you acknowledge that your doctrine and the Scriptures were never acquainted. The pharisees the false porters of the kingdom, 
s Mat. 23.13.  took away the key of knowledge; and they received their reward, a volley 
t Luk. 11.42.  of wo. Take heed lest doing the like, you incur the like danger. More respective are the Schoolmen of Scripture, than you are. 
u Lom. dist. 23.  Lombard, 
x Scot 3. dist. 23. q. vin.  Scotus, 
y Oc. 3. q. 8. art. 3.  Ockam, 
z By 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 us by the enlightening spirit of God, and resting itself upon the truth of God; or else it is acquisita & suasa, a natural faith grounding itself upon human authority, and wrought by human motions and persuasions. The faith we have 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 Prin. fid. doct. lib. 8.  Stapleton confesseth; when as the first verity enforceth the mind without further authority to yield obedience. As also Scripture is that 
b Rom. 1.16.  power commanding, that 
c Eph. 6.17.  sword dividing, that 
d jer. 23.27.  hammer driving in, that 
e 2. Cor. 10.  Pyoner powerful to overthrow strong holds, and to cast down every high thing: & therefore only the authority of the Scripture is to be relied upon; because our faith would reel, and totter, and fall, if the authority of Scriptures stand not fast. O then submit yourself to the censure of Scripture, whose majesty is ineffable, whose decree inevitable: which rightly looked into, with the eye of humility, hearkened unto with the ear of attention, and understood with the heart of faith, willbe the certain rule, authority, testimony, only to be relied on; the pillar of truth, and School of goodness.   

Mr LEECH his Title. A TRIUMPH OF TRUTH.  
ANSWER.  
A Triumph, and why? 
c Ludou. Vives in praefatio ad libros Aug. de civet. Dei.  Honorius the Emperor had a fight Cock called Rome, whereupon Vives records that when the Goathes surprised Rome the City, & news was brought that Rome was lost, the Emperor thought it was his Cock, not his City. Your Triumph, and his Cock may go together. 
d A book in folio upon the 4. Gospels.  johannes de la Hay the Jesuit, hath lately robbed you of the Title, his great volume being entitled Triumphus Veritatis: and surely he had some semblance for it; for his volume seemed to be a vessel of good lading, though it have nothing in it but stubble and hay. But you, to give your boat of so small burden, the Title of a man of war; sure your title is too big, & your book is too little. It is A Triumph, got by flying; or, a triumph, got without fight. Let the Pharisee be the Herald of his own praises, Pygmalion enamoured with his own devises; let Narcissus do eaten on his shadow; let Thersites vaunt without modesty: but how much better were it for you, that you had styled your book with some humble and religious title, savouring of grace, not of vainglory? But alas, Religion, without Truth, willbe ever unsavoury; and reading, without judgement ever peremptory.   


Mr LEECH. CHAP. 1.  
Entreating of this parcel of holy scripture; I saw the dead, 
In a sermon at Christ-Church in Oxford 1607 Apoc. 20.12.  both great, and small, stand before God; I distinguished a fowrefolde acception, or signification of great, and small. FIRST; great, and small for worldly authority, and temporal condition. SECONDLY; great, and small in respect of heavenly supereminency of grace, and spiritual infusion. THIRDLY; great and small in am of diversity of rewards, and retribution. FOURTHLY; great, and small in regard of contrariety, and disparity of works, and operation.  
ANSWER.  
A time there shall be, when the books of every man's conscience shall be laid forth; a day of fear and fury, when an universal flowed of fire shall overstreame the whole world, when the heavens shall threaten, the earth cast up, all creatures cry vengeance, devils accuse, conscience give evidence, and the whole jury of Saints pass verdict upon sinners: and then the secrets of all hearts shall be disclosed. In holy Scripture this judgement is often mentioned: but of all others, 
Hier.  that glorious Eagle S. john, mounting the high sphere of divinest contemplation, doth most expressly 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 books were opened. Was there no other place to confirm an untruth, but that which shall confound all untruth? no other Scripture to justify you, but that which shall judge you? Would you sow tars upon that ground, upon which, wheat, and tars shallbe distinguished? Remember whence you are fallen, and repent, and do the first works 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 wretchedness and confusion; no myriads of years to free from the execution of that perpetual judgement. An end not ending, a death not dying should terrify and amaze you, and make you return, seeing the dead both great and small 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, do all expound it otherwise: 
a Rupert. in Apoc.  Rupertus, by mortuos, magnos, and pusilloes, understanding homines impios, spiritus malignos; 
b Anselm. in Apoc. 12.  
c Lyra in Apoc. 12.  Anselmus, Lyra, 
d Hugo in Apoc. 12.  Hugo, the 
e Gloss. in Apoc. 12.  ordinary gloss, and many others understanding by the dead, great, and small, malos, only wicked men. And 
f Carthus. in eund.  Carthusian intimateth so much of St Augustine's opinion, that he understandeth not, by mortuos magnos and pusillos, the Saints; but by libros apertos. Carthusians words be plain; Augustinus per libros apertos, intelligit Sanctos, in quibus mali poterunt legere, seu videre bona, quae facere debuerunt, & neglexerunt: Austin understandeth by the books that were opened, the Saints, in whom the wicked might see, and read the good which they ought to have done, and have neglected. How then holds your fourfold acception, if by the dead you mean the living, and by the wicked you mean the Saints? 
g Caelius Rhodog. lib. 20.  Rhodogine recordeth, that Polemo being the spectator of a Tragedy at Smyrna, a ridiculous actor comes out upon the stage, and being to pronounce, O coelum, o terra! bends his hands and eyes to the earth and crieth o coelum! and than lifts his eyes and hands to the heaven and pronounceth, o terra! Polemo condemneth his action for a soloecism. It is no less in you, to call evil good, and good evil: and in the Prophet it is forewarned with a woe. Whose fourfold acception this should be, I know not. If your own, I am sorry for the mistake, and I confess it is the first notice that I ever took of your breathing in any School learning and in that, I shall do you no more injury than 
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 Cardinal that though he were well seen in the subtleties of Schools; yet he was not so in the writings of the Fathers. So you on the contrary, have taken upon you the reading of the Fathers; but your poverty in School learning this naked distinction showeth.  
Mr LEECH.  
Hereunto I applied that distinction of S. Gregory; 
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 ancient writer, somewhat varying the words, but keeping the sense, doth excellently render it) some are to be judged, and damned; perishing by judgement. Some are judged, and damned already; perishing without judgement. Some are to be judged and saved; saved with judgement. Some are judged and saved already; saved without judgement. And all this diversity of judgement ariseth from contrariety, and disparity of works, acted, and done here in this life, by great and small mentioned in my Text.  
ANSWER.  
In the two Chapters of S. Gregory which you cite in your margin, though the distinction be found, according to your quotation, but in some copies: yet it maketh no more for your purpose, than that place that 
i Bellarm. de Mon. c. 5. §. habemus in primis.  Bellarmine bringeth to prove the antiquity of Monks; Enos coepit invocare nomen Domini: ergo Enos was the first founder of Monkery. So you infer that there is a disparity of works, 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 schools, A baculo ad angulum. But of this more hereafter. For many things that seem most material about the question, are repeated so oft and in diverse places, that I must be constrained to bring those wanderers to your sermon.  
Mr LEECH.  
This distinction I briefly dilated upon, as the straightness of time (which now had overtaken me) would give me leave, and coming to the last member of the distinction, in the very close, and upshot of the sermon, I concluded, that those, that were to be saved without judgement, are such, as did transcend the precepts of the law by due performance of evangelical COUNSELS of perfection; endevoring not only to perform the Moral obligatory decalogue, but thirsting after more eminent perfection added, nay voluntarily by power of an arbitrary choice, offered unto the lawgiver more, than the general precepts of the law necessarily tied them unto; devoting and consecrating themselves unto the heavenly profession of spiritual poverty, Angelical chastity, and humble obedience, renouncing their own will, foregoing carnal concupiscence, forsaking all things, yea and themselves, for Christ, and heavens sake. That is to say; they despise the world's transitory trash, and pleasures; and only thirst after spiritual goods, which are the true treasure of heaven.  
ANSWER.  
Conclusio sequitur deteriorem partem; what a concatenation of mistake are here? your text misinterpreted, 
Anselme Hugo. Gloss. Carth. Aug. etc. ut supra.  as Antiquity, the Fathers, and glosses prove against you; your distinction to no purpose urged and now the last member thereof so misapplied by inserting into the words of S. Gregory evangelical counsels of perfection, when as no such point is in that chapter, that pity rather than pith must answer you. You have wire-drawn this distinction, and twyned such webs in it, as have caught yourself. Your first overture of this Doctrine, was not so much as you here report; it began like a snail to creep out then, but neither head nor horns appeared then. I reiourne the full answer of this, to the due place. Your positions be ubiquitaries, I can apprehend them where I will, and I will do it, where I see most sting and strength.  
Mr LEECH.  
This was the sum, and substance delivered in my first entrance into the point, Mr Doctor KING (vicechancellor of the University) being then present; and giving no signification of dislike conceived by him against the verity of this doctrine.  
ANSWER.  
Your discourse upon evangelical counsels was thrice presented to the public auditory: but with much more reservation than you let your readers understand. In the first you did but intimate or insinuate that which followed. And boast not much that you handled it thrice, seeing it was misliked thrice, that in this you may speak as the Poet did in another kind; 
* Ovid. de Trist. lib. 1.  Ter limen tetigi, ter sum revocatus. Of Mr Vicechancelors manifesting no dislike you do oppose, and I will answer in your next chapter.   

Mr LEECH. CHAP. 2.  
NOw let the indifferent, & judicious Reader observe, whether I may not more than probably conclude, that either the Vicechancelor, at this time, apprehended it not; or apprehending it, in his own true judgement, and conscience disgusted it not; or distasting it, yet being not able to convince, and refel the demonstrative evidence of it, could have been content to wink at it, and give it his indulgent connivency, so that it might thus have passed away in silence.  
ANSWER.  
THat you accuse the most vigilant governor of our university for silence as if either by negligence, or connivance he did let pass your error, who hath as a true and most faithful servant in God's church watched ever in his government, that the wicked man sow no tars, you do it very impudently without sense or shame. All confess with admiration the speediness of his apprehension, the soundness of his judgement, the all ability of his knowledge. His continuance, experience, honourable and holy employments in the work of a true Evangelist have manifested to the world how far he is from the imputations you put upon him, the reasons why he made no public dislike at first, follow.  
Mr LEECH.  
Was the point erroneous? Where then was his judgement, that should have descried it, if it deserved his censure? why escaped it then unrebuked? might this doctrine now pass currant, and must it afterwards be judged counterfeit? In a word: is the doctrine as it was generally intimated, allowable; and are the particulars thereof being now dilated, and amplified, made thereupon intolerable?  
ANSWER.  
Many questions not worth the answering; idle and dull interrogations only worth the censuring. Two qualities strive for the first place in this Paragraph, Impiety and absurdity, fit twins, but most unfitly bestowed in your injurious traducing this honour of our Oxford. You might foreconceive what is answered to this before you read it, but to awaken you, receive thus much: How your sermons were approved of (especially after you became the hackney preacher of the University) both by him and others, is not unknown to you: they were ever accounted the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Postillary friars, bestowing those sacred hours in gathering sticks, never making judgement the Master of your opinion, seldom adorning your speech with the better part of that which the Navy of Hiram brought to Solomon, I mean with gold and silver; but with Ivory and Apes and Peacocks, legends, allegories, etc. But nearer to the purpose, to answer why your doctrine was not descried by his vigilant wisdom and rebuked; the reason was, either his absence at that time, which whither he were or no he knoweth not, being not only then, but ever since he governed us, employed continually in the greatest and most advantageous business that ever any vicechancellor laboured in: or else because of the undisposed, undigested, rude, and crude manner of your preaching, wherein you proposed your positions so darkly and obscurely, that unless you were unacquainted with yourself, you had not begun your Epistle with Efficacior lingua quam litera; for if 
* Some body doth much injury you if he were not author of much & corrector of most in this your book.  none had mended your pen, your most ingenuous friends, would have as much neglected your paper work, as your pulpit. O how much are you to answer for the profanation of that holy place, and for your idle words in that holy work, beating the air, misspending the time, mistaking the Text, that the most judicious among us, could hardly conceive, whether your doctrine were positive, or privative, affirmative or negative, & the most charitably censorious thought it perdere horan to hear you; 
Arist.  as the Philosopher spoke to such another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whose speech was composed of non sense & non sequitur. If in your first sermon, you only urged the distinction, and began to build your rotten wall upon that foundation afterwards: marvel not that when like a Mole you were working under ground, you were not descried when you were not above ground. For as it is a doctrine conceived in darkness, so you brought it forth in clouds of darkness.  
Mr LEECH.  
Howbeit certain of a purer strain (Brethren some men call them; and Brethren I confess them to be; fratres in malo, as Simeon & Levi sometimes were) secretly murmured, and began in corners privately (as Heretics usually have done) to traduce me, my doctrine, and my author S. Gregory: calunniating that in secret, which openly they durst not yet adventure substantially to impugn.  
ANSWER.  
Nullus est eorum fidus affectus, 
jerom.  quorum est diversa fides, saith S. jerom: Difference in religion extinguisheth charity in affection. You prove this true when you tax the purer strain, and yet you strain for a more perfect strain. Do any of the more pure strain profess angelical integrity, virginal chastity, spiritual transcendency? as you teach. Or to come to your meaning, be any here, of those purer strain? whom while you scoff, he that sitteth in heaven shall laugh you to scorn: be there I say, any here of those who making conscience of their ways have refused in manual subscription, and oral declaration, willingly to manifest their hearty 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 used, S. john in his Epistles so familiarly recited, the Primitive Church in their time so blessedly entertained. The 
a Ratisbon. in Comp. Theol  Schools observe the name of Brother to be nomen unitatis, aequalitatis, charitatis & societatis, and even by this brotherhood, we have santiorem copulam cordium quam corporum saith Bernard: 
Bern.  A name more welcome to the godly, than the Olive branch to Noah, than David to jonathan, than the waters of Bethel to David. It is an Oade, a Psalm, a Canticle, a 
c Cant. 1.2.  name as an ointment powered out, as that name in the Canticles. It was the oyer and determiner of 
d Gen. 13.8.  Abraham and Lot's controversies in the law, and it is the bond of peace and girdle of truth to all true Christians in the Gospel. Of joseph's miseries it is recorded that the Archers grieved him, and shot against him, and hated 
e Gen. 49.23.  him. Malicious, perfidious, murderous brethren grieved him, iniuriâ operis; shot against him, blasphemiâ oris; and hated him, invidiâ cordis, saith 
f Hugo in Gen.  Hugo. You may be ranked with such brethren if you continue the Cacoethes of traducing those worthies, whose lives shine before men, that they honour God and glorify their Father which is in heaven. Discharge not then such arrows, even bitter words, headed with venom, feathered with fury, and shot off with folly. But these Brethren you say they be fratres in malo, such as were Simeon and Levi. How Caiphas-like you denounce judgement against fratres in malo, your brethren in iniquity, look the Text Gen. 49.5. 
Gen. 49.5.  etc. Never any Scripture, came so near to any offenders, as that to fratres in malo, the salt Peter Pioneers; who like as if the dream of the Stoics had come to pass, that the world should be fired, had instruments of cruelty in their habitations, into their secrets let not my soul come (saith old and Reverend jacob) my glory be not joined with their assemblies: for in their wrath, they killed a man; and in their self will, they digged down a wall: Cursed be their wrath, for it is fierce; and their rage, for it is cruel. Nay the very curl of curses, and very bottom of the vial and dregs of vengeance, with the dissipation and dispersion of their families upon the face of the earth; the eternal detestation of their names, with the clapping and hissing and supplotion of all the world against them, be upon them, and their posterities, that practise such Helborne boundless conspiracies. We have no such fratres in malo. Object not murmuring against any among us; it is the brand of malcontented Traitors, not of godly preachers. The Christians in this life may be compared to the Stork, desolately sitting; to the Turtle, mourning; to the Dove, lamenting; to Rahel, weeping; and to the souls under the altar crying out, How long Lord, holy and true, dost not thou avenge? So they may sorrowfully complain to see the abomination of desolation, Romish, devilish, Antichristian positions presume ever to be taught in our Churches and Temples. It was no factious murmuring, no secret calunniating, as you unjustly term 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. Gregory's praises we neither deny, nor envy: yet 
h Bar. Tom. 8. Annal. An. Christi. 1593. num. 62. p. 57  Baronius affirmeth that he lived in a barren time, and therein taxeth him for some wants in learning. And 
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 judgement. But whatsoever he was in other points, sure he was no father, or author of your position; your citations out of him, have no one word of evangelical Counsels of perfection.  
Mr LEECH.  
The report, and rumour whereof (by relation of some friends) no sooner came unto my ears, but presently (knowing well the assured grounds of my doctrine) I addressed myself to have satisfied, and contented any ingenious, and unpassionate auditor, by a second repetition, with a brief, punctual, and perspicuous explanation and confirmation of my aforesaid doctrine: For I was altogether unwilling to suffer the least imputation or scandal to be fastened upon it, or upon the Author (were it but in corners secretly) and farther, though I intended not to run into a public opposition, yet now occasion might be ministered unto me, & others to vindicate a necessary truth from the detraction of calumnious tongues.  
ANSWER.  
To satisfy any auditor is not only ingenuous, but a religious act. But did you give 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 block of offence in your third, verifying that speech, 
〈◊〉.  Finis unius mali  
gradus est futuri? I will not ask you whether the second sermon were your own: or whether you purged the bowels of a Friars postil, & could all those your pearls (as you thought them) out of the Dunghill of some moth-eaten Monk, tied up in chains, till you came to free him, and to bind yourself. The general judgement upon your book, when it came first forth, was this, that it was composed of two styles, divers in form, uneequall in fabric; the one somewhat dull and leaden very resty, the other more nimble and quicke-silvered but somewhat scurvy: whereupon a familiar acquaintance of yours censured it thus, that the ground of your paper was ploughed by an ox and an ass, a conjunction forbidden in the law. I do not desire to make my paper guilty of idle words, but yet this I must profess that your second repetition, which you mention, doth savour of much unsavoury stuff, and hath in it ᵈ sapientiam attramentalem, non mentalem. 
Senec.  You say, you did not purpose to run into a public 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 own judgement, and confess plainly how it could otherwise be, But that the proclamation of contradiction in you, would prove a public opposition maintained by you: weigh this in the balance of discretion, and you will find it lightness and innovation. you seem to join 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 us, all desire to purge the Temple from superstition, & to sweep away those cobwebs which the Spiders of Rome have hanged up. There is no one, that dare pollute our Holy places public, with any such infectious doctrine: so far are your fellow Counsellors from making a plural number, that a dual number never showed themselves amongst us yet in this controversy.   

Mr LEECH. CHAPT. 3.  
BEing thus occasioned by the secret, & clancular murmuration of Brethren (the fame whereof began now to disperse itself abroad) to address some defence of my former doctrine; I took the next opportunity to supply the public place, & willing rather to give a little farther touch to convince the said Brethrens, then to dwell, as yet, upon any main, and full discourse (which was not my purpose; the point being yet not publicly contradicted) I repeated, and dilated upon the point more at large, as it was originaly deduced out of the last branch of S. Gregory his distinction; to wit, quidam non judicantur, & regnant: to this purport, and effect.  
ANSWER.  
OCcasion and scandal be either given or taken, they were both given by you rather than offered you. You desired to give a touch to convince the said Brethren: all of us were brethren in this, all agreed in dislike of your manner of preaching; which was so dull and Delphically mystical, that few heard you, and none approved you. But I would willingly desire you to reconcile these two places in this paragraph. First that the fame of the brethren's murmuration began to spread itself abroad, and yet within five lines you confess, the point was not publicly contradicted. If murmuration be contradiction, then non sense may serve as a marginal note. But because you breath at the brethren again in this chapter (though I defend none that Schismatically contradict the state or break the blessed peace of our flourishing Church, neither do know any such here, God that knoweth the secrets of all hearts, bearing me record;) seeing you so maliciously traduce this Honourable University, as if it were an anabaptistical Seminary: I do challenged you, or any of your part, to answer these two points; First that there be 
* Vide Iohan Pappium. Peace of Rome and many other books.  more material differences in points of religion, and more gross points of Chatharisme among Papists, then among all the Schismatics or Separists: Secondly, that the Church of England never had any so puritanical; as to judge themselves celestial men, terrestrial Angels, excelling, surmounting, transcending in perfection, fulling the law, nay more than the law.  
Mr LEECH.  
Of this point (said I) I may speak as S. john speaketh to the seven churches of Asia; concluding ever the burden of his admonition which a pathetical Epiphonema in the reprehension; Let him that hath an ear to hear, hear what the spirit saith to the churches. And may not I apply, let him that hath not only an ear to hear, but a soul to save by the ears hearing, hear what the celestial Oracle heavenvly spirit & Catholic Church jointly speak, & deliver concerning evangelical Counsels.  
ANSWER.  
Remember not only what S. john endeth his epistle with: but also what he sealeth up his whole revelation with, I 
a Apoc. 22.19.  protest unto every man that heareth the Words of the prophecy of this book, If any manshal add unto these things, God shall add unto him the plagues that are written in this book. For that sweet aphorism and acclamation of every of S. john's Epistles cited by you, I acknowledge the power and divine spirit speaking in it. For what is recorded of Hercules Gallicus, that his speeches tied the ears of his hearers to his tongue, is more true by many degrees concerning God: and therefore it is not only david's incitation, 
* Ps. 34.9.  O come and see and taste how good the Lord is; but 
b Ps. 34.12. Apoc. 1.  O come hither childs and hearken, I will teach you the fear of the Lord. And S. john's proclamation in the first of the Apocalyps; Blessed are they that read, and they that hear, and they that keep the words of this book, & therefore let him that hath an ear, hear what the spirit saith to the churches: yet whosoever heareth and receiveth false doctrine willingly, receiveth and heareth his own damnation. And for the Catholic Church you brag of, 
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, heavenly spirit, & true catholic Church (I say and will confirm it by all manner of arguments) they never taught that point as you seek to maintain it, concerning evangelical Counsels of Perfection.  
Mr LEECH.  
Or I may speak with our blessed Saviour, advising, exhorting, counseling, yea, out of the whole mass of mankind, inviting, nay inciting some to that angelical gift of virginal chastity; qui potest capere, capiat; he that can aspire to the top of angelical integrity, let him become a votary of virginal Chastity.  
ANSWER.  
The strangest exposition of words, that ever I read or heard. Virginal chastity: the word virginal is out of tune; a weak wired chastity, to ascend the top of angelical integrity. Paul did not only approve, 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 he may pronounce this speech, Qui potest capere, capiat, without any such inference or consequence. You deliver no gold without dross, no place of Scripture without some wrested and impertinent gloss. But in your sermon you shall receive more satisfaction.  
Mr LEECH.  
This is S. Paul his sapientia inter perfectos; apostolical wisdom for men of angelical perfection. These easily disclose, and discover the world's foolishness & impostures, when they paragon them with heaven's remuneration, & treasures. These are the salt of the earth, & the light of the world: stars fixed in the sphere of heaven, the Church militant; not wandering in their motion towards heaven, the Church triumphant.  
ANSWER.  
The ancient writers do not so expound those words. All show that the Apostle doth therein distinguish between the believers & unbelievers, as may be seen by the connexion: but more especially 
a Chrysost. in 1. Cor. 2.6.  Chrysostome thus expoundeth perfectos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he calleth them perfect which did believe. S. Hierome expoundeth so, Theodoret so, & the whole current of expositors understand a kind of perfection in belief, not in life. Aquinas hath such a restriction that agreeth with the rest: and all this showeth that your speech is mere Pelagianisme, wherein you magnify the arm of flesh, and the nature of mankind, and so seem to approve a perfect perfection, which you do most unperfectly. It is S. 
b De peccat. mer. & remission. 15.  Augustine's advice, 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 righteousness, not a perfect doer, or as some think, a perfect knower why? we know but in part, 1. 
1. Cor. 15.  Cor. 15. Yes we know perfectly perfectione viae, non perfectione patriae, by the perfection of the way here, not by the perfection of our Country hence, say the Schools. Perfectione ordinis, non finis, saith 
d junius.  junius; perfectione partium, non graduum, saith 
e Lomb.  Lombard; perfecti viatores non perfecti possessores, saith 
f Aug. in Ps. 38.  Austin, perfect travelers in righteousness, not perfect possessors: and this so limited, by that good Father, as that he 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 Ad Bonif. lib. 3.  Omnium in carne nostra imperfecta perfectio, the perfection of all men while they are in the flesh, is unperfect. john Baptist had not a greater among the sons of women: but whosoever was least in the kingdom of God, & all the celestial spirits, is far beyond him. Inter natos mulierum, non autem inter choros coelestium spirituum, 
h Bern. serm. 38. in Cantie.  saith S. Bernard: among sons of women, not among armies of Angels. Not john Baptist, a Prophet, nay more than a Prophet? Who had for his clothing hair; for his habitation, a desert; for his meat, wild locusts; for his title, the praecursor; for his preaching, Repentance; for his ministration, Baptism; the usher, and harbinger of our Saviour: had not he angelical perfection? If he that so faithfully attended his Master, had it not: how should you, that have fled from your Master, attain unto it? I say not, 
* Esay 14.12.  o Lucifer how didst thou fall? but, O Lucifer, whether wouldst thou rise? Is it obedient humility, to be so proud? Spiritual poverty, to desire to be so pompous? Angelical chastity, to be so luxuriant? I acknowledge, that there be some that are salt of the earth, lights of the world, roses in the field, lilies in the valleys, terrae gemmula, coeli stellulae; yet far from Angelical integrity. They may climb a step, but not to the top of jacobs' Ladder.  
Mr LEECH.  
These are our best pilots amongst men; their godly conversation ought to be our holy imitation. These guide by their examples the barks of our bodies (wherein the eternal treasures of our souls are carried, as in earthen vessels) through the perilous rocks of the seas of this world, that they may arrive safely at the designed haven of heaven, when they flit from the bed of this mortal body.  
ANSWER.  
Pilots they may be: and yet, as the 
i Ovid. de Trist. lib. 1.  Poet of his Pilot spoke; 
Rector in incerto est; nec quid fugiátue, petátue,  
Denotat: ambiguis ars stupet ipsa malis,  So I of the best; they have their slidings, falls, faults, trances, appolexies. If you have read over S. Austin, you may find the distinction between peccatum, & crimen: sin in general, which no man is freed from; and heinous, notorious, scandalous sin, culpable in the eyes of men, crying in the ears of heaven. In his 
k Enchir. ad Laurent.  Enchiridion ad Laurentium he affirmeth this; the life of holy men may be found, though not without fault, yet without an offensive fault; and more whosoever teacheth, is Heretical. Beware in defending your perfect Pilots, you make not shipwreck of a good conscience: the mast of your faith is shaken; let not the anchor of your hope be broken.  
Mr LEECH.  
These are beacons on a hill (the hill of the Church) whose lives as lights, and burning lamps, forewarn, and so forearm us against all invasion of any spiritual enemies. These are entia transcendentia men soaring above the ordinary pitch of men, celestial men, terrestrial Angels, surmounting and transcending the precepts of the law by Evangelical counsels of perfection: endeavouring not only to perform the law, but thirsting after a more holy, heavenly, & excelling perfection, have performed more than the laws general precepts obliged them unto; adding over, and above the law, 
De vera virginitatate prope finem.  that which the law wanted of the merit of perfection; as S. Basill speaketh; professing spiritual poverty, Angelical Chastity, and humble obedience; and all this for heaven's sake.  
ANSWER.  
Holy men in all ages through faith, as the Apostle speaketh, have obtained good report. We yield it with reverence unto them, we honour their virtues, & seek to imitate their examples. But that you should separate any from the predicament of humanity by being transcendents, that they should so far hurl beyond the reach of man, I know no reason for it. Some may transcend the Politic laws of Nations, but not the laws of God, as 
a P. Matt. loc. Com. clas. 3.  Peter Martyr distinguisheth: or some may be Transcendents respectively, if compared with others, but simply, they are not so, in themselves. Gregory doth not teach it, you cannot prove it. You affirm that the keeping of more than the laws general precepts, is possible. I answer, that we do understand the keeping of the law either according to the letter of the law, 
Loc. come. 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 general outward judgement of man, no farther than the bark of the letter, as the Pharisees 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 happy by grace, as not to be a worshipper of images, no blasphemer, no adulterer, no thief, no murderer, & so of the rest: but according to the meaning of the law, it is impossible for any in this mass of corruption, to perform perfectly, & fully, any of the precepts of the law; much less, more than the precepts. And hereupon I infer what S. 
b In Cant. ser. 50.  Bernard in this case speaketh, The commandment neither hath been fulfilled in this life, nor can be. And that which an ancient 
c Marc. Herem. de lege spir.  Hermit voucheth to this purpose, Seek not the perfection of the law in man's virtues, for no man is found perfect in it. You unjustly accuse the law, that it wanteth perfection: it must judge you, condemn you it not. Scripture saith it, heaven and earth cannot gain say it, that 
d Psal. 119.  the law of the Lord is perfect. The best that ever were, wanted much of the fulfilling of the law, confessing themselves unprofitable servants. You seek to prove comparatively, that one man may soar above the ordinary pitch of others, by reason of his gifts: & this we grant. But hence to prove that the law is unperfit, and that man may pass absolutely beyond the law, is absolutely untrue. The place in Basil cannot prove any such point; and your own speech in your sermon, doth disprove any such assertion, when you urge David's confession of the immense measure of the law, 
e Psal. 109.  Mandatum tuum nimis latum: so that like Peter in the mount, you speak you know not what.  
Mr LEECH.  
And that they may more readily follow, and devoutly adhere unto Christ they cast away that which presseth down so fast, nay which often times presseth down to hell; overloading, and surcharging the soul with immoderate weight; the thorny cares, and choking riches of this present world.  
ANSWER.  
The abnegation of the world, yea of themselves, is the first vow in Baptism: no sooner we come into the world, but vow to forsake the world. The Apostle in the Phrase 
f Heb. 12.1.  Heb. 12.1. exhorting to cast away every thing that presseth down, & hangeth on so fast: meaneth that riches should be cast away then, when they are the occasion of sins. And therefore S. jerom doth condemn, not him 
g In 6. Matth.  qui habet, sed qui servit divitiis. So in regard of Christ, we must discharge ourselves, if they be hindrances to us, of whatsoever; though never so dear or precious to us: we must put them of, as Bartimaeus did cast away his cloak, to follow Christ. It is most true, they be thorny cares, the roots thereof ilia terrae, the exenterated guts and garbage of the earth; and fruits thereof, though lillia terrae, yet but the fading strewing flowers of the earth, The roots stinking, the fruits dying. And yet as of poison, 
* Plin.  amulets may be made: so of the unrighteous Mammon, there may be good use; a man being no more to leave his riches and possession, than his place and vocation, unless he find that God so appoint and call him, & that his riches do corrupt and hurt him.  
Mr LEECH.  
These with fear and trembling recount, and remember that terrible interrogation of our Saviour concerning the world's riches, and the profit redounding unto man in the vain, and main pursuit thereof; what shall it advantage a man to win the whole world, and to lose his own soul?  
ANSWER.  
If conscience be, as some define it, a bit before sin, a scourge after sin: think upon it, lest it do worthily torture you for knowing your masters will and doing it not. recount, and remember, and examine your own soul; whether, like to the profane 
h Heb. 12.16  person in the epistle to the Hebrews, you have not sold your birthright for a portion of meat. A sin against knowledge, & conscience, is near to the unpardonable sin. Seeing you know, nothing can redeem a soul without Christ; remember with fear, and trembling, your own speech, What shall it advantage a man to win the whole world, and to lose his own soul? Which place, as you use it, doth justify my former speech, that then riches, and the whole world are to be contemned; when the soul by delighting in them, is endangered.  
Mr LEECH.  
And therefore these professors of evangelical Counsels, merchandising for their souls earnestly with all spiritual endeavour upon the seas of this world, follow the counsel, which Christ gave to the young man (who came to the WAY to learn the way to heaven) if thou wilt be perfect, go sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come & follow me.  
ANSWER.  
Professors of evangelical counsels S. Gregory calleth them not: 
S. Gregory hath no such word as Profession of evangelical Counsels.  you lack both proofs and grounds for your assertion. The young man I shall bring to your sermon: there you shall see, that, though S. Gregory use the same words of Christ to the young man, yet to no such purpose. Till than I say to you, as our Saviour did to another young man; Young man, I say unto thee Arise: and if you hear not this, I ingeminate his speech yet to a third young man; 
i Act. 9.4.  Saul, Saul, why persecutest thou me?  
Mr LEECH.  
O what an exchange had this young man made, what an offer did Christ make him, what counsel did the wisdom of the father give him, how much doth it now repent him? In a word: o how happy had he been, both in body and in soul, since he had been secure of the salvation both of body, and of soul, and not only secure of that, but thesaurum habuisset in coelo, his penny had been of pure gold, & he had had measure for measure, yea above measure, heavens remuneration heaped upon him in am of Christian perfection, if he had parted with himself, and abandoned the world's trash, to have partaked with Christ, and heavens treasure.  
ANSWER.  
It had been a royal exchange, if he hereby for riches that are transitory, had obtained heavens bliss, his soul's security. I am glad that all your lamp is not leavened; that yet, you believe a man may be secure and certain of his salvation, which is a point uncertainly delivered among you. What mean you by his now repenting? Think you that he is in hell? I doubt not but you may easily know, seeing in Rome you have news every day from hell and purgatory. Certainty of salvation, howsoever it be opposed by the jesuits in general; yet 
k Medina. 1. 2 q. 112. art. 5. p. 630.  Medina averreth, that he would have every believer certainly to hope he shall obtain eternal life: & Vega (saith 
l Greg. de Valentia tom. 2. pag. 957.  Gregory de Valentia) holdeth, that some spiritual men may be so certain that they be in grace, that this their assurance shall be without all fear and staggering. And 
m Catarrh. assert. & apolog  Catharinus holds the same certainty of faith which we teach. I might urge much out of 
n 3. d. 23. p. 46.  Scotus, 
o Par. 3. q. 61. mem. 7. art. 3.  Alexander of Hales, 
p Lib. 3. distin 20. q. 1. art. 2.  Bacon, & others whom you claim yours. And 
q Stap. de justif. pag. 341.  Stapleton cometh so near to the point, as that he professeth thus we leave not a sinner hanging in the midst of wavering doubtfulness, but we place him in good and firm hope. Your penny of pure gold I will not stand to weigh: if I should bring it to the balance of the sanctuary, I should find it scarce sense, and much less Scripture.  
Mr LEECH.  
And yet this being a counsel not a precept, it is not enjoined as a precept to all, but given by way of counsel unto perfecter men, as the Fathers teach. And the reason is excellently rendered by S. Gregory the great, to be this. It is not enjoined as a precept to all (for then were it sin either to marry, or to possess any of the worlds goods) but yet it is counseled unto men of more holy rank; For these have an arbitrary, and voluntary choice in their things.  
ANSWER.  
That your own advocate should give evidence against you, is great disadvantage. S. Gregory himself calleth it, praeceptum; a precept, not a counsel. I desire all indifferent readers to look on the 25 Chapter of his 26. book of Morals, 
Greg. Mor. lib. 26.  where (as I said before) you borrowed this distinction: there is only the word precept; neither counsel, nor counseled is there mentioned. And in your place, urged, but not quoted, not found in S. Gregory, suppose it were so, it may have a good meaning: for that which you call a counsel, is nothing but a particular precept; which, though it bind not all, yet it must be observed of those who are furnished with gifts, and find themselves fitted thereto by God's spirit.  
Mr LEECH.  
Such were the Apostles, and those Apostolical men, that having possessions, sold them, brought in the money & laid it down at the Apostles feet.  
ANSWER.  
What Apostles did so? Indeed Peter and Andrew forsook their nets, Mat. 4.20. & 
a Mat. 9.9.  Matthew forsook his custom. Reliquerunt, non vendiderunt, saith one. 
b Luk. 19.8.  Zaccheus did restore all; Luk. 19.8. 
c Mat. 19.27.  The Disciples did forsake all; Mat. 19.27. S. 
d Phil. 3.8.  Paul did vilely 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 kind. 
e Mat. 13.46.  Diogenes neglected all, Socrates contemned all, Crates cast away all: and yet these were as far short of the disciples, as the Disciples of Angelical perfection. But to the purpose: that the Apostles sold all, it is not so; they sold nothing, for they had nothing to sell. That the Apostolical men sold their possessions, 
Act. 4.35.  Act. 4.35. it is true: but it was not by evangelical counsel, nor for Angelical perfection; but to supply the present want of the Church.  
Mr LEECH.  
Such was holy Antony that ancient Monk of Egypt; S. Paul the Hermit; 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 Trithem.  Anthony was no such Monk, nor Benedict: the former lived in the year 330; the later in the year 500 I marvel not, that you make these to be Monkish Counsellors; seeing before, you have so reckoned the Apostles themselves. You join the Saints very unequally; and claim kindred of some, that never knew your religion. I examine not the sanctity of some of them, but deny all their bills of Sale: or, if they sold all, I hope you willbe accountable what they did with the money. I acknowledge the reverence of those blessed Fathers, S. Hierom, S Basil, S. Gregory Nazianzen, etc. I marveled why you brought not in S. Francis, till I remembered that 
g Canus loc. Theol. l. 11. c. 7.  Canus calleth him a lousy Saint: and yet he instructed a Cade lamb so well that it would kneel at Mass, and the Saint was wont to preach to geese which heard him with devotion. Or why remembered you not S. 
h Baron. ano 1208. n. 5.  Fulbert, a man of evangelical perfection; who being sick, the virgin Marie came & gave him suck from heaven? Or, among many others, 
i Ant. part. 3. art. 23. c. 1. §. 1  S. Dominicke, whom Antoninus maketh the first inventor of evangelical Counsels? Of whom he affirmeth, that before he was borne, there were two images found in a church at Venice; the one of S. Paul, the other of Dominicke: on S. Paul's image was written, By this man you may come to Christ; on Dominickes image, But by this, easier. Antoninus giveth the reason; because Paul's doctrine led but to faith, and keeping of the commandments: but Dominicke should teach the observing of Evangelical Counsels, which is the easier way. 
Risum teneatis amici?  This story might have fitted you.  
Mr LEECH.  
And was not Christ himself Master, & Regius Professor of this spiritual poverty? spiritual I call it, because the contempt of this world for the hope of heaven, is the work of God's spirit, wrought within our souls. Witness his entrance into this world, when his house was a stable, his cradle a cratch; witness his continuance in the world, living merely upon alms ministered unto him by certain godly women, and devout persons. Witness his complaint; the foxes have holes, and the birds of heaven have nests, but the son of man hath not, whereon to rest his head. And was he any richer at his departure out of this world, when wanting a sepulchre of his own, he was interred in an other man's tomb?  
ANSWER.  

●ri●●. Mot. 6.  It is blasphemous in ᵏ Bristol, to affirm, that no man is able to put difference between 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 parallel Christ jesus, blessed for ever & ever, with your Saints: I mean not with the Fathers (that were more tolerable, though unfit) but that his sacred name, person, function, birth, life, death; his precepts, actions, passions, all his conversations, should be paralleled, with false, utopicall, Annalogicall, Imaginary, statuary Saints. Know, and hear, and fear, and tremble; He will not hold him guiltless that taketh his name in vain. But I will catechize you, in this point farther: was that practice of poverty in Christ, performed by any evangelical Counsel, or not? If by counsel; from whom received he counsel, that was the wisdom of his father, and himself the great 
a Esay. 9.6.  counsellor? If not by evangelical counsel; why do you bring Christ for an example of the practice? We confess to our endless comfort, his willing and gracious readiness to become poor, to make us rich, in that he borrowed a stable, to be borne in; a cratch, to be laid in; a pitcher, to drink in; a parlour to sup in; and a tomb, to lie in: but this is not to your purpose.  
Mr LEECH.  
Finally; though he were Lord, & owner of all (being 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 poor, teaching aswell opere, as over, by example of living, as manner of teaching; real practising, as or all instructing; first doing, & then teaching; and all to this end, ut conversatio magistri forma esset discipuli; as blessed LEO speaketh; that is, that he might generally wean all Christians from the love of this world; but especially, that he might become unto his disciples, and all Apostolical men, a perfect pattern of this spiritual poverty; the masters conversation being the scholars best instruction.  
ANSWER.  
Every action of Christ serveth for our instruction, but not every action for our imitation. It were ridiculous in us, if we should presume to think we might 
b Mat. 14.15.  walk on the water as he did, or 
c Mark. 8.3.  endeavour to cleanse the lepers, or 
d Mat. 9.25.  to raise up the dead, or 
e john. 9.1.  give sight to the blind, or 
f Mat. 4.1.  to fast forty days and forty nights, or to go about to live in such hunger and thirst and want, as our blessed Saviour did: it is impossible we should perform them. We have no lawful warrant for these; & more the Apostle teacheth, whatsoever is not of faith is sin. As for poverty, it is no where in Scripture enjoined us. A blessing, spiritual poverty hath, 
g Mat. 5.3.  Blessed are the poor in spirit, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for the want of temporal things, it afflicteth so many, that none need to affect it. 
h Hugo de claustro animae.  Hugo de claustro animae, showeth how some affect a monkish poverty, that they may come to some spiritual dignity: and giveth the reason; Et in Ecclesia honorari volunt, qui in sua domo non nisi contemptibiles esse poterant. You know by practice among you, this to be true, that among the Monks, and Monkeys of Rome, Poverty is made the first step to ambitious vain glory, & masked humility the usher to obtain aspiring dignity. The words in Leo in the end of that sermon, make not for you. They only show the humility of Christ in all passages of his life: and in that close exhort us thereunto, as he himself did by his own mouth; learn of me to be humble and meek.  
Mr LEECH.  
For Christ came not down from heaven to earth, from the bosom of the Father, by his eternal generation, God, to the womb of his Mother, by temporal incarnation, Man; when he deigned to stoop down so low, nay vouchsafed exinanire seipsum, to put of the garment of his Fathers, and heavens glory, investing his incomprehensible deity with the base rags of finite mortality; I say Christ did not perform all this only to fulfil the moral Decalogue, but over, and above the laws righteousness, 
Se S. Basil de vera virginit.  he taught that, which the law wanted of the merit of perfection.  
ANSWER.  
The conclusion of this, is nothing else but this, Christ did more than the law required, therefore there is somewhat more than is required in the law. I answer he did more than the law required of him, for himself, by his passive justice in suffering that which was due unto us; whereas, his active justice, was enough to satisfy for himself, and whereby also the law is satisfied by us. But this argument is like Mephibosheth, lame in both feet; for neither did Christ all this to practise evangelical counsels as you infer, nor did he hereby manifest any want of perfection in the law, as you do urge, 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 works Eustathius, one violent against Marriage, was the author, as 
i Sozom. l. 3. cap. 13.14.  Sozomen witnesseth. Besides the disallowing of the book, receive this satisfaction. If the book were S. Basils', and that it were his speech that Christ did add perfection to the law: it must so be understood, 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 be added; and that God himself gave that especial command in three several places in 
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 God's wisdoms proclamation? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is commonly translated transgression, may also be interpreted outlawry: 
1. joh. 3.4.  you are subject to the sentence and punishment of outlawry; the law doth accuse you for sin, and you accuse it for imperfection. Unless 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 means of fulfilling it. Christ in that sense added perfection to the law in fulfilling it, because as Cardinal 
l Cusanus excit l. 10.  Cusanus confesseth, never did any fulfil the commandments but Christ. But in this there was no addition, and therefore no former imperfection in the law.  
Mr LEECH.  
And as he taught this unto us by practice in his own most sacred person, and in the persons of his Apostles, so he left us the first pure primitive Church, and raised up many in the other succeeding ages and Centuries of the Catholic Church, to be examples, and patterns of these evangelical Counsels.  
ANSWER.  
It is a toil that my pen must follow yours, in these so idle repetitions and needless Tautologies. I ingeminate my former answer; Christ did not profess the teaching of evangelical Counsels, he came not from heaven with another edition of the law then what Moses had brought. The Primitive Church knew not the name of evangelical Counsels: that as 
m Assert. Luther conf. art. 18. pag. 86.  Fisher B. of Rochester said of Purgatory, that there was little mention or none at all, among the Ancients, thereof; so I say of Counsels, this opinion was a Posthume to the Primitive Church. Anselmus, that lived many hundred years after, denieth that any man may perform more than he oweth, as you would teach by Counsels. His words be, 
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 Dion. Xiphilin. in epitome Domit.  Decebalus, king of Dacia, put to flight the Romans, by arming trunks of trees instead of soldiers: so the new Romans suppose to gull us, by obtruding shadows instead of substance; inserting into their Pamphlets the name of the Primitive Church, Ancient Catholic Church, Fathers of the Church, in those matters controversed between us, whereas the Church and Fathers in this case may answer Papists, as answer was made to 
p 1. Sam. 28.26  Saul, in the 1. Sam. 28.16. Wherefore dost thou ask of me, seeing the Lord is gone from thee and is thine enemy?  
Mr LEECH.  
This was the sum of my repetition, with a more ample explanation of my former doctrine; justified now in public against the Brethren, who had traduced it in their whispering conventicles, according to the liberty of their private spirits.  
ANSWER.  
You have landed this discourse, thinking hereby to gain the name of an authorizer, if not an author. But brag not that you have publicly justified that against the Brethren, which you will be constrained to deny before the Saints. The written Copy which you delivered, is much different from this second repetition, & you and it far from truth. Because with Peter, you hope to warm your hands at the high Priests fire: therefore you deny the truth of your Master. Fellow Peter rather in repenting, then in forswearing.   

CHAP. 4. Mr LEECH.  
THis sermon being ended, and supper time immediately approaching; M. Doctor Hutton (one of the cannons of Christ Church; now deputed Provicechancellour in the absence of Mr. Doctor King) sent for me by one of my fellow Chaplains into the common kitchen, 
A place fit to treat upon jovinianisme; but unfit for the sacred mysteries of Religion.  to confer with me upon the point delivered in my sermon.  
ANSWER.  
The sum of this ensuing chapter, was begot in the Kitchen, it is so full of smoke & heat. Your marginal note doth much traduce Doctor Hutton, Prebendary, & Subdeane of Christ-Church; an ancient learned preacher, Professor, Doctor of Divinity: the least of these titles might have restrained you in your duty towards him. But a more near respect of observance bound you to reverence him, not only for private, but for public authority; not only for fear, 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 University. He might have sent for you by an officer, not your fellow Chaplain; unto a public place, not so familiar; to convent, censure, imprison, punish you, not to confer 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, joseph in Egypt. Better to speak truth in the Kitchen, than falsehood in the Pulpit. The place of all other is least circumstantial.  
Mr LEECH.  
Hither I no sooner came, but, he (interessing himself in the quarrel of JOVINIAN) began very fiercely to assault, and charged me for preaching scandalous & erroneous doctrine; excepting farther against the terms of Angelical Chastity, and evangelical Counsels of perfection; expressly mentioned by me in the aforesaid sermon.  
ANSWER.  
For any jovinian heresy that you tax him with, or the opposers of your opinion, you know in your conscience that no Protestant ever defended any of them. S. 
r Aug. de haeresibus ad quod vult De 'em haeres. 82.  Augustine in his tract De haeresibus ad Quodvult Deum, the 82. heresy, reciteth the diverse positions of jovinian: and I do freely and fully protest, that I know no point wherewith our Church in that kind may be accused. In what point of jovinianisme was he guilty? name it. I am sure, if you could, you would. Your doctrine offered much offence, & therefore was scandalous; and was opposite to our Church's doctrine, and therefore to be called erroneous.  
Mr LEECH.  
The onset being thus given by his worship, my ward was; Sir. (under 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 Latin Church S. Gregory; accorded unto, and confirmed by uniform consent of fathers, both of the Greek & Latin Church.  
ANSWER.  
As Solomon spoke of 
s Eccl. 12.12.  making many books, so may I of using 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 Monks, & I assure myself the Monks would not maintain it, unless it did maintain Monks. The Fathers of the Greek and Latin Church, are answered so sufficiently, as that I hope you will change and challenged your grand-jury for being too partial for our part.  
Mr LEECH.  
As for the terms of 
a Virginity equalleth itself to Angels; yea, if we examine well the matter we shall find it to exceed Angels; for that contrary to nature, it getteth a victory in flesh above flesh which Angels do not. Cypr. de bono pudicitiae. Virginity (an Angelical gift) exceedeth matrimony, as much as an Angel excelleth a man. Damas'. l. 4. Orthodoxae fidei cap. 25. Vide Cypr. de nativitate Christi & Hieron. lib. 1. contra jovinian.  Angelical Chastity; & evangelical Counsels of perfection, I have not hammered them upon any anvil in the forge of my own brain, but rather borrow them from Orthodox Antiquity.  
ANSWER.  
It is no doubt that you forged not these terms: for this mystery of iniquity, though it be but novelty, hath been more ancient than you. You quote places in the Margin: the first out of Cyprian de bono pudicitiae, a book much doubted of to be his, as Reverend Mr 
t Perkins in his problem.  Perkins in his Problem proveth; and the other out of Damascene, and Cyprian de Nativitate, & S. Hierome contra jovinianum. For that book of Cyprian de Nativitate, it is not only doubted of, but denied by the 
u Cent. 3. cap. 10. p. 245.  Magdeburgenses, 
* In edit. Bas. apud Froben. 1520.  Erasmus, 
x Medul. Patrum come. 1. lib. 24. p. 37.  Scultetus; & by your own, 
y In argument, lib. de Card. operibus Christi.  jacobus Pamelius, 
z Biblioth. sanctae lib. 4. de falsa librorum inscriptione.  Sixtus Senensis, 
a In appar. sacr. voce Cyprianus.  Antonius Possevinus, and 
b De amist. great. & stat. pec. lib 6. c. 2.  Bellarmin. But suppose it were Cyprians, & that those other Fathers did speak so largely of virginity: yet you know that by their Hyperbolical praising of it, they almost made an Idol of it. And therefore the jesuit 
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 kind of life, for those times, because of the imminent danger of persecution: but 
c Espen. come. in 1. Tim. 3.  Espencaeus denieth not, nay absolutely affirmeth, that in these times a man may marry, & yet his marriage no hindrance to his desire of a more perfect life: Nuptiae licèt plurimum difficultatis habent, sic tamen assumi possunt, ut vitae perfectiori impedimento non sint.  
Mr LEECH.  
Against this he replied; that if I preached any erroneous doctrine out of S. Gregory (such as this must needs be) then both the defence of the doctrine, and Author himself would be required at my hands. For (said he) cannot Gregory have his errors, but you must broach them here to infect this place with POPERY?  
ANSWER.  
He required with much wisdom but that which was reason. If it be the Apostles rule, that every one must be able to give account of the hope that is in him: then much more a Preacher to give account of his doctrine. And that Gregory is thought to hold some points erroneous, I doubt not but your Ghostly Fathers will enjoin you to believe. For besides that many errors are imputed to the Fathers by 
d Biblioth. sanct. l. 5. c. 6.  Sixtus Senensis, 
e Biblioth. select. lib. 12. c. 23. p. 53.  Possevine, and 
f Mel. Can. lib. 7. de loc. Theol. l. 4. c. 6. obs. 2. p. 558  Melchior Canus: Gregory in particular, is rejected by a 
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 Gregory's judgement; Gregorius hîc non est audiendus, neque quantum ad ius naturae, neque quantum ad honestatem: Gregory here is not to be heard, neither as concerning the right of nature, nor honesty. And before giveth the reason, 
Apol. Tumul.  Scripturas obtorto collo ad suum institutum pertrahit: for with a wrested neck he draweth the Scripture to his own purpose. And Hart in his conference with Doctor Rainolds, 
Conference between Doctor Rainolds and Hart. pag. 386. line 21. Gregory did mistake the words of Scripture.  doth scornfully reject the opinion of Gregory: and therefore it was not so unfitly said that Gregory had his errors. The Church of Rome denieth him in many things, as will appear: and 
h Durand. l. 4. sent. dist. 7. q. 4.  Durand concludeth; Gregorius, quum fuerit homo, non Deus, potuit errare. And therefore D. Hutton spoke truly, Gregory hath his errors.  
Mr LEECH.  
This was the account, that the culinarian Doctor made of S. Gregory the great; one of the holiest, 
Ildephons. de viris illustribus ca 2. Isidore de viris illustribus cap. 2. Vide Greg. Turon. lib. 20. histor. de laudibus Gregorii.  & learnedst doctors, that ever breathed in the Catholic Church; excelling S. Antony in holiness, S. Cyprian in eloquence, S. Augustin in wisdom; full of compunction, humility, the grace and fear of God; endued with such light of knowledge, that not any of the present time was equal unto, no nor of the former: to whose moral exposition of scripture all the doctors give place, & that in the judgement of a general council.  
ANSWER.  
I'm in Noah's family, or Dathan in Moses Policy, could not have vented out more loathsome unseemly speeches, than this your Culinarian Title of him, whom you were bound to, not only for the participation of God's blessings to you in his learning, wisdom, government; but especially for his worthy care, and love to you, being a special means to bring you into that College. Of God the Psalmist testifieth, that he setteth up one, and putteth down another: but that you should so presume to extol one Doctor, and disgrace another, I do believe you will much blame yourself upon due examination. Your scoffing at Doctor Hutton is senseless and graceless: the most learned, reverend, and ancient here, will testify against your greasy scoff, that his young years were beautified with all kind of learning, in which he was eminent, his middle years with all ingenuity in judgement, his reverend years with great wisdom in government. Therefore forbear scorns. Concerning S. Gregory, we are willing to give him whatsoever he deserveth: but it is very Hyperbolical and undiscreet in you, to affirm, 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 greatness, which Alexander had in Greece, Pompey in Rome, Arsaces in Parthia, 
Euseb.  and Charles in France: but to give 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 five times greatest, greatest in Germany, greatest in Egypt, to give so many titles of greatness to your Gregory, is to make him a monster. That he should exceed S. Anthony, S. Cyprian, S. Austin; all that know their story, will deny. Anthony not worthy to be compared with Austin: nor Gregory with Cyprian, or Austin: for these two most worthy pillars of the Church, were as the flowers of Roses in the spring of the year, as Lilies by the fountains of waters, as branches of Frankincense in the time of Summer, as fair Olives that be fruitful, or Cypress trees that grow to the Clouds, as 
i Ecclesiast.  Ecclesiasticus speaketh of others. Cyprian for eloquence, Austin for dexterity of wit, wisdom, learning. Cyprian was, as 
k Naz. Orat. in Cyprianun.  Nazianzene reporteth him, the great name of Carthage & of all the world; whose name was famous in all Churches, both Heretic and Christian; whose name and works Nazianzene professeth he reverenced, more than he did all others, and for his eloquence surpassed all other men, so far as other men do bruit beasts. Saint 
l Epist. ad Paulinum de instit. monat.  Jerome calleth him sweet, professing that the Lord dwelled in him, and 
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 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 vein of that eternal fountain. 
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 given to any, then to him. And if I shall reckon Titles given to him, that is called the perfection of the Fathers, the Hammer of Heretics, the Treasure, Megasine, living library of learning, and infinite his other Titles: it would be tedious. Nay jesuits and all kind of Papists afford him such Encomtasticks, that never had any Father of the Church so many. Look 
c Possevin. in appar. sacr. p. 151. 152.  Possevin in his Aparatu sacro, where he giveth him the greatest and worthiest Titles, that ever any Doctor of the Church had, and testifieth that by the consecration of the 
d Synod. Florent.  Florentine Synod, he was called Illustrissimus Latinorum Doctorum. You see how gross your comparison is. Concerning the approbation of a general Council, there is no such thing directly named in any of the Concilia Toletana, being 13 in number. The only Council of all which, that mentioneth Gregory, is the last; of which 
e Caranza in Epitome Conciliorum.  Caranza in the Epitome of councils, giveth 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 add this to perfect his praise; whatsoever he was unto others, doubtless unto us he was an Apostle (to speak in the phrase of the Apostle) to whom our English nation standeth perpetually obliged for her conversion from Paganism unto the Christian faith. 
Beda, Eccles. hist. Angl. lib. 2. cap. 1.   
ANSWER.  
Gregory was not our Apostle. All histories be against you. Britain had true religion planted here, before your Gregory or his Monk Austin were extant. It is recorded by your 
f Baron. Ann. 35. num. 5.  Chronological Cardinal, that joseph of Arimathaea was here: 
g Theod. de curand. grec affect. lib. 9  Theodoret saith, S. Paul; 
h Bar. anno 597. n. 20.  Baronius thinketh, S Peter; 
i Nic. l. 2. c 40.  Nicephorus saith, that Simon Zelotes: and 
k Tertul. advers. judaeos  Tertullian, 
l Orig. in Hom. 4. in. Esec.  Origen, and other of the most worthy of the Fathers do affirm, that the Gospel was planted here in the time of the Primitive Church. And that you shall not reply, that religion was extinguished, and afterwards lightened by Gregory: I say, religion was not extinct at the coming of that proud petty Monk, Austin, whom he sent. Witness 
m Lib. 1. c. 8. 17. 21.  Bede whom you untruly cite, who writeth that before Augustine's coming, the Britain's were troubled with Arrianisme and Pelagianisme: but that three French Bishops delivered them. And the forger of the three conversions 
n Three con. par. 1. c 9 n. 1  testifieth more, that from king Lucius time until the coming of Austin, which was four hundred years and more, they did not alter their faith, but it remained among them when he entered. Therefore Gregory converted not our land, per se, nor per alium. And Austin, as impetuous or imperious as he was, was but Gregory's Curate. For Gregory, at that time, as 
o Ordo. Rom. praef.  Cassander observeth, did change the Liturgies and service books, used in our western parts: for which cause it is likely Austin came over. So that Gregory and Austin converted books, not souls: and therefore were Translators, Correctors; no Apostolical Doctors, or founders of our Church.  
Mr LEECH.  
But to pass over the praise of this bright shining star in the firmament of the Church; my rejoinder was, that this doctrine must first be proved to be erroneous & scandalous before any such imputation ought (upon any absolute necessity) to be imposed, and fastened upon it, since scandal doth arise from error, & error is an approbation of that, which is false in judgement, and understanding.  
ANSWER.  
The answer of the Philosopher in 
p Diog. Laert. in vit. Phil.  Laertius, to one that immoderately praised him, was fit for you: Me hic aut ludit, aut odit; this fellow would procure me to be scorned, or hated. Your unmeasurable LASHON of commending Gregory, it deserveth no other speech. We esteem Gregory to be the best Pope, from the year about 600, wherein he lived, to this present. He never held the 
q Reg. Epist. lib. 9 ep. 9  supremacy, 
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 remain 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, itself, and Authority of this worthy Father ought and would rather (amongst all learned, and judicious divines) be my just defence & full discharged, then that his credit should be so far called in question, as now (after a 1000 years continuance in the Catholic Church of Christ: being generally reputed Orthodox so long) to stand in need of mine, or any other man's defence whatsoever.  
ANSWER.  
The worthiness of Gregory is not denied: But that his very name should be sufficient to prescribe against all opposers, and to patronize your conceit, it is much doubted. Concerning Gregory, I think of the reading of him, as S. 
s Hier. in ep. ad Romanum  Jerome 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 have not in all 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 seem strangely ridiculous, to make Gregory, Godfather to that child he never knew; or Author of that doctrine, which he never taught, or thought. We call not his credit into question: I would yours did it not, as I formerly showed, and especially 
t Bar. Tom. 8. Annal. Ann. Christi 1593. num. 62. p. 57  Baronius, who speaking of the barrenness of learning in Gregory his time, showeth that Gregory himself was ignorant in many things.  
Mr LEECH.  
And yet rather than the doctrine shall be thus odiously traduced, and my Author want his promerited defence, I will according to that poor ability (wherewith God hath enabled me) endeavour 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 tenant of his own Present Church, nor yet, for this, hath hitherto been censured by the lawful judgement of any Catholic succeeding Church; nay if the Church more ancient than his, his own present, and the ever after succeeding Centuries of Catholic Church have, from hand to hand, delivered unto him, received with him, and with uniform consent followed him in this point of doctrine, never so much as once noting it, questioning it, impugning it, contradicting it (which certainly they would have done, had the doctrine been erroneous: for their devoted piety spared no Heretic, 
Origen. Millienar; Tertul. Montanising Cypr. rebaptising.  no not the most renowned martyrs, nor glorious fathers of the Church in any of their errors, repugnant unto the unity of Catholic verity) then, upon these premises, I may irrefragably conclude in defence of my Author, and doctrine, that S. Gregory his position is no private opinion hatched out of his own brain, but the uniform deduction, and tradition of Christ his spouse the true Catholic, never erring Church inspired, guided, & directed by God his holy spirit in all ages.  
ANSWER.  
Rather than you will let truth have the supereminence, quae magna est & praevalet, you will continue to father your opinion upon Gregory, yea and upon the Primitive & Derivative Church. 
Act. 9  But it is hard for you to kick against the truth. The weeds of supererogation, growing under the shadow of evangelical Counsels, have had no time of increase of growing, in the ancient primitive Church. None of the first and worthier Fathers, taught it. It is a common, but not commendable use 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. Paul: which sense neither the Original will carry, nor any Greek Father ever followed. And that blessed servant of God Mr Perkins, in his Problem, proveth against opposers, how far the Fathers were from mainetaining works of supererogation. Physicians, that mean to cure the disease, first beginnne with the cause: so give me leave, seeing works of supererogation be only the inductions and cause of teaching this doctrine. First I desire you to answer, whether S. Hierome thought any such works were performed, who disclaiming them, thus speaketh, 
p Hier. lib. 1. c. 3. cont. Pelag.  Tum ergo justi sumus, quando nos peccatores fatemur, & justitia nostra non ex proprio merito, sed ex Dei consistit misericordia; or, whether S. 
q Retract. l. 1. c. 19  Augustine doth think a man might supererogate, who affirmeth a contrary position, Omnia mandata Dei facta deputantur, quando quicquid non fit, ignoscitur; or 
r Chrys. in 8. Hom. in. 4. ad. Roman.  Chrysostome, who in his 8. homily on the 4. to the Romans affirmeth, No man to be justified by the Law, because none can fulfil the Law; 
s Bern. in 73 ser. in Cant.  or Bernard, in his 73. upon the Canticles, who wisheth no man to trust to his own justice, or fulfilling of the Law; or, to approach nearer, what meant 
t De Consil. Evang. & statu perfectionis.  Gerson, that famous Doctor, to deny any perfection in evangelical counsels. Secondly, I desire you to answer, why 
u Aq. 22dae. Art. 5.  Aquinas teacheth that perfection doth essentially (which is perfectly) consist in keeping the Commandments (which none can do,) and in the fulfilling of the Law, if that perfection of Counsels be so much above the Law; why 
x In sent. lib. 3. distinct. 34, q. 3.  Paludanus upon the Sentences, doth affirm, that some men may attain to as great height of perfection, living in marriage, and possessing much, as they that live single, and give away all that they have. I will ask no more questions, but seeing this is so taught by so many reverend Ancients, yea & by many of your own later, 
y jans. in 100 Cap. in Evang.  jansenius in his 100 chapter upon the evangelical concord professing with Gerson and Aquinas, that only the fulfilling of the law doth justify, and 
z Cus. excit. lib. 10.  Cardinal Cusanus confessing that none but Christ ever did fulfil the Commandments; seeing all this is thus: why will you so boldly affirm, that this doctrine was never impugned, never contradicted, &c: which indeed was never rather taught, never approved? It is true, S. Gregory was never contradicted in this, for he never taught any such thing: But this opinion was gainsaid, 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 Dial. contra Lucif.  S. Jerome complained that the whole world groaned and wondered to see itself Arrian; & 
b Adverse. 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 she never generally maintained, or taught this Doctrine.  
Mr LEECH.  
But M. Doctor Hutton lending a deaf ear unto my defence (though in my conscience, and judgement, it ought to have satisfied him) sounded another alarum, and ringed a fresh peal in my ears, charging, nay surcharging me (ad nauseam usque) for holding any distinction betwixt Precepts & Counsels. For (said he) there is no such distinction: those, which you falsely call Counsels, are in deed Precepts and not Counsels.  
ANSWER.  
The Comedian 
c Plautus.  Plautus taxeth some that had no stuff 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 laws of God, Nature, and Nations move you to reverence this honest and learned Doctor: he did truly, and wisely charged you, that S. Gregory had no such distinction. Praeceptum, and praecipitur, be Gregory his words. In your strongest place out of him, you can urge no such thing. That the Fathers have called virginity, poverty, &c: precepts, shall hereafter appear at large. In the mean time, to prescribe against all opposers, to give you a taste, & to bring your metal to the test before I try it by the balance: Virginity is called a precept by 
d Athan. in edit. Comelin. Graecol. p. 77.  Athanasius, his words be, Omnium Rex Christus tantùm valuit praeceptis sui●, ut pueri nondum maturi legum disciplinae, virginitatem quae supra leges, profiteantur; Poverty and leaving of all, is accounted a precept by 
e Hilary in 19 Mat.  Hilary on the 19 of Matthew, where on those words, vend omnia, he thus speaketh, Adolescens insolens iacturam legis facere praecipitur. And not only these, but many other of the Fathers do so call them, thereby strongly invading your opinion.  
Mr LEECH.  
And this was his definitive resolution, sifting out of the sieve of the Church all the wheaten meal, I mean the fine flower of spiritual Poverty, Angelical Chastity, & leaving nought else within it, but the bran, and husks of jovinian his heresy; which (to speak 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 contain himself from vowing, and solemnly swearing before God, that he would send me up to my Lord Bishop 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 sieve, I never read nor heard. It is not mystica vannus jacchi, that it should as you think, after such a preposterous manner, retain the bad and shake out the good. I leave your sifting comparison, and yet will remember you, 
f Mat. 3.12.  that there is one, who shall come with his fan in his hand, & shall purge his flower, gathering his wheat, burning his chaff. You seem ignorant of the difference between asseverations & oaths, when you term Doctor Huttons' earnest and religious protestation, an oath, David to jonathan, Vriah to David, Elisha to Eliah, the Sunamite to Elisha, S. Paul to the 
g 2. Cor. 11.31  Corinth's, 
h 1. Tim. 2.7.  Timothy and 
i Gal. 1.20.  Galathians, did use more earnest and vehement protestations: and yet were not taxed for swearing. Satan hath his brand for accusing his brethren: how full you are of Accusatives, every page doth betray itself. He maintained no part of jovinians heresy, uttered no oath in any violent fervency: you strain out vires and virus, passion and poison against him, that afforded you much love and compassion, who was a means to obtain a place for you in that house, and, when some distasting you sought to work your remove, he defended you against that storm.  
Mr LEECH.  
To this I replied. Sir: the distinction betwixt Precepts & Counsels is no devise of mine, but the doctrine of S. Paul, grounded upon Christ his restrictive negative; non omnes capiunt: whereupon S. Paul had no precept: and upon Christ his exhortative affirmative, qui potest capere capiat. Hereupon the Apostle giveth his counsel; Consilium do: 
1. Cor. 7.21.  and thus all ancient Church hath interpreted his sentence.  
ANSWER.  
It was not S. Paul's doctrine, Counsel is not his word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so translated, the Lexicons show that the greek Poets & Orators did not so understand it, Doctor Benefield hath so sufficiently answered it, that there is no gainsaying. The heresy of Nestorius lay but in the change of one letter, taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: & those many Bishops that resisted Nestorius as S. 
k Basil. apud Theod. l. 4. c. 19  Basill observeth, were so religious in the carriage of that controversy, that they would not exchange a syllable or letter. If the change of a letter may do so much: what may the misinterpretation of a word? though it be a very naked proof, to ground any point of belief upon one word, howsoever understood. I know you have not distilled much out of the School-limbiques, & therefore will remember you of this distinct difference between counsel, & sentence; that the one is proper to the will, 
Aquin. 22 daes.  the other to the understanding. The place of Scripture out of Christ's mouth, maketh nothing in this matter for you, non omnes capiunt, etc. The later words of the Text answer the former: Omnes non capiunt hoc: Christ his speech is interpreted in respect of the common condition of nature in general. So virginity may be proposed, not imposed upon any: none may be compelled, none constrained thereunto; but Capiuntij quibus datum, they must, that are able to take it upon them. And so Christ inioineth, enforceth, & commandeth them by an Imperative in the 12. verse; He that is able to receive this, let him receive it. Thus the Church hath, and doth interpret this speech. Omnes non capiunt, all in general not enforced, because not enabled: but, qui potest capere capiat, he that is so furnished by God's spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he is commanded by this word of God: it is not voluntary, but necessary; therefore no counsel, but a command, and so consequently, the place maketh not for you.  
Mr LEECH.  
But admit (by way of supposition) your peremptory conclusion, and suppose that there be no counsels, but let all be precepts; do they not then as Precepts bind 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 undone: & in vain is that commanded as necessary, which is left in the free choice of the commanded as voluntary as S. Hierome teacheth. Wherefore give me leave (without offence) to demand; why do you, or any other marry, or possess any of the world's goods? Ought your practice to be contrary to the precept? And doth not S. Gregory teach, that if counsels were precepts, than were it sin, and that damnable too, to possess any of the world's goods? And were not marriage taken away (which is no less than flat heresy) if virginity were a precept? as S. Basill and the Fathers teach.  
ANSWER.  
The Stoics divided the offices of Philosophy into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perfectum et common. So the Papists distinguish all the duties of a Christians life, into these two; Counsels, and precepts: 
k Mat. 7.11.  and so by the Pharisees ˡ Corban, they affect such perfection by the rule of Counsel, as that they transgress the law of Commandment: for, as 
m Pez. p. 552.  Pezelius noteth, they make them Perfectiores leges Evangelicas', which be but Enarrationes decalogi. But to your supposition, how umbragious soever you seem to be, it is manifest you never understood the state of the question. Counsels are precepts, I can easily bring a jury of Fathers to prove it, not such as you empaneled to condemn yourself. Precepts, I say, they be to particular men, who exceed others in gifts of grace. And because much shall be required of him, that hath much given him: therefore a Counsel as a precept doth oblige not all in general, 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 speak of general 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 plain in the point, in the 25 Chapt. of the 26 book of Morals, 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 Jerome and Gregory come over to us: for they mean special precepts, not general. And certainly, as S. Basil speaketh, if virginity were a general command to all, it would exclude marriage but being not, some may marry, some live chaste, all do well.  
Mr LEECH.  
This I demanded; but he than passed it over with silence; and therefore I expect his answer now, how he can avoid this consequence, which followeth upon his own learning.  
ANSWER.  

Eccles. 12.  The words of the wise are like Goads, & like nails fastened by the masters of the assemblies, saith Solomon. His words might have satisfied you, if truth and reason would have yielded you satisfaction: but a false opinion once grounded is like poison fully settled, or like Deianiraes' shirt; it will hardly be shaken of without plucking the skin with it.  
Mr LEECH.  
As for sending me up to London, to answer the point there, my reply was; that, for my part, I was ready to answer unto the point, and to justify the doctrine either there, or else where in what consistory soever in the kingdom. Only for your own credit sake, and place (said I) which you supply, I wish that it would please you to be better advised; at least to confer with some other doctors, who heard the sermon as well as yourself, and maturely to deliberate, whether there be scandalum datum, or acceptum, a scandal on my part justly given, or on your part unjustly taken; and whether your exception against my doctrine will bear weight, or no being poised in an indifferent balance of equity; before you resolve upon this precipitation. Otherways, you shall bewray great want of sound judgement in opinion, and disclose much oversight in discretion.  
ANSWER.  

o Theod. in Plut. Pericl.  Pericles had that skill in wrestling, that though he received a fall, yet he would persuade the wrestler that cast him, and others that beheld him, that he conquered. I know no such subtlety in you, as you would have your hearers to believe: but sure I am, you did not brave it so with the Doctor as you here relate. In all these proceed of D. Hutton, you have injured him much, but yourself more: you know what slayeth the soul, and therefore aught to forbear all insulting terms, injust imputations, circumstantial disparagements, false relations, and to regard age and authority, learning & piety, so are you bound by fear and conscience. What, other Doctors judged, concerning your sermon, you know, by those reverend Divines and governors among us, when you were censured about it: and therefore it is an idle question, whether you gave or took the offence. The doctrine, you know, was Papistical: therefore you ought not to have obtruded such a point in the pulpit. Christ's speech is general, 
p ● Mat. 18.6.  whosoever shall offend one of these little ones that believe in me, it were better for him that a millstone were hanged about his neck, and that he 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, & disjointed sermon. You were not so willing to answer at London, nor so peremptory to accuse the Doctor for want of judgement in opinion, or oversight in discretion.  
Mr LEECH.  
And farther; I assure you; call me whether you will into question, I shall discharge myself with sufficient credit, when you shall gain little by questioning my doctrine or molesting me causelessly.  
ANSWER.  
You well add the word farther, for you never spoke so far as this: you have a strange gift of amplification, you scarce spoke the tenth part of that, which you have here so enlarged, as is confirmed 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 showed that then you had not altogether dispassioned your conscience, but that there was some spark, which did fear and follow you, observed by her own eye, though no other eye should perceive her; chased by her own foot, though nothing, either in heaven, or earth should pursue her. Relation tells me there was some overture of compunction then, in you; your looks, gestures, words gave testimony, that you durst not speak so peremptorily. And, that you could not, it is plain: scarce three questions and answers passing between you, and those rather commanding your Copy, then disputing the question.  
Mr LEECH.  
Here the kitchin-conference broke up: only, in the lose, he required a copy of that doctrine of Counsels 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 favour at your hands: only I hope that you will do me justice: if not, assure yourself, I shall right myself else where. This was the last period of our conference at that time: and so we parted: supper calling us both away.  
ANSWER.  
So much for your saucy & unsavoury kitchen-stuff. You need not again to insist upon the place, a circumstance in that business lest material. And the advantage of malice and hatred hence, is very small, if duly considered. Therefore briefly to inform the Christian indifferent Reader; Concerning that aspersion of disgrace, you call the kitchen conference, thus it was, as I have received it, from the mouths, & under the hands of those it concerneth. Presently upon your sermon, you were sent for, because of the general distaste thereof: being not found before Evening prayer, you were sought for again, after that divine service, but not found, till M. Doctor Hutton, Subdeane, was come into the kitchen, instantly before supper. A common order and custom 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 do in some of our lesser Colleges, 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 understanding S. Gregory, reproved learnedly; and lastly, threatened to be sent to the Castle, if you did not with some speed yield up your Papers.   

CHAP. 5. Mr LEECH.  
SOme two days following (upon the very point of the prefixed time, which doctor Hutton had appointed) I delivered unto him (in his own lodging) a punctual sum, & copy 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 days after: which showed, either negligent presumption, in contemning authority; or ignorant dullness, in compiling your notes without method or dexterity.  
Mr LEECH.  
The said copy, with all seeming alacrity he cheerfully, & contentedly received at my hands, dismissing me without any further questioning about the point, either then or any other time after. Whereupon I concluded, that he had retracted his former opinion, by a more prudent circumspection.  
ANSWER.  
You conclude not Logically, the premises be not well collected: it was a Censure, if you well observe it, that you were inhibited to preach that doctrine any more: he did neither fear, nor faint in the business, as by the remainder will appear.  
Mr LEECH.  
And that he now determined to pursue me no farther, I was then, & am now the rather induced to believe, because, on the very night of our said kitchin-conference, he repaired unto a very grave, & learned Doctor in that University (who had heard my sermon) to crave 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 up 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 he desired by any to be resolved in the point: he was no reed to be shaken with the wind of unsavoury breath. He only repaired to that excellent pattern of learning, life, and government Doctor Kilby, to desire the help of his memory, concerning the point that you delivered in that evening sermon, thinking you would not have endured to deliver your copy: and therefore, being to send the notes the next morning to our vicechancellor, then at London, because he would not be partial, or confident in his own memory, he desired the Brotherly help of this grave and worthy Doctor, and this was his only occasion of repair unto him that night.  
Mr LEECH.  
The venerable Doctor perceiving his heady resolution & withal conceiving the truth of the Doctrine (which his discreet & mature judgement could not possibly suffer him to dissemble) very prudently, & learnedly advised him to stir no more in the point; but to pass it over with a calm, & quiet silence. For (said he) in sending him up to London, well you may put him to trouble & charged: but for the Doctrine (for aught that I could conceive) the issue will be this: he may, & will answer it either here, there, or else where, with more credit, than you shall possibly gain 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, than approbation of you. How often did he dissuade you, from maintaining any such positions? intimating that it had been the course of heretics in all times, to open some strange points to get them a name. The general notice of his soundness of Doctrine, and excellency of learning, may free him: but more than this he protesteth utterly against any adhering to your opinion, ever distasted and detested your venting & ventilating of such heresies. Besides, it is false that the Doctor should use any such speeches, 
Plaut. Pyrgopol.  that you could answer the Doctrine with credit. The bragging soldier in Plautus, thought to purchase himself very high commendation in the Comedy, when he cried out, Magnum me faciam nunc, quoniam illi me collaudârunt: and so you attribute much to yourself, because, you say, you have the opinion and approbabation of this Reverend Doctor. And I must confess, if you had any such shelter, you were in better state than you are. But seeing his wisdom, & integrity, uprightness before God, and man, do deliver the contrary, and his religious protestation doth seal it: silence yourself, and repent with other, this error.  
Mr LEECH.  
And is this said he the reward of our Pulpit pains? Are Scholars, whose state you know to be but mean, to be put by scholars unto this extraordinary charge, needless, and causeless expense? Ought not you, & I, & all of our rank, rather study to give them all lawful content, then to seek their grievances, by surmising against them unjust matter; taking exception, where no scandal is given, to bring them to just discontent? wherefore (Master Subdeane) to waste neither more time, nor words about this point; for conclusion (since, as you say, you are come purposely to ask my opinion & counsel in this matter) my advice is (if you will be ruled by me) let all matters be hushed; rest as they are; & there an end, without either further troubling, or provoking him.  
ANSWER.  
It is a true saying sometimes, 
z Aug.  Qui volens detrahit famae, nolens addit mercedi. You do in this supposed Dialogue, detract from the worth of this learned Doctor, & yet unwillingly you accumulat much honour to him in traducing him. They that are so pitiful in the grievances of Scholars, are to be reverenced, and no doubt shallbe rewarded. I would scholars were not wanting to scholars in these offices. But your case was so spiteful, that it deserved not to be accounted pitiful: and therefore his wisdom knowing the Apostles Cannon, Reject him that is an heretic after once or twice admonition, did then no farther intercede for you, then that you might be censured at home, & receive condign reformation here, rather than to be transported to London: And that he did for many reasons, either because the world should not take notice that any durst make our Pulpits Antichristian Oracles, as you did; or, because he knew that your censure in that high and honourable Court of Commission, would be like 
a Gen. 4.13.  cain's sentence, to heavy for you to bear. Whereas you double that speech in this Paragraph, that Mr Doctor Hutton came to ask counsel or advise, both these Doctors do utterly deny it: and I am sorry you so maliciously repeat it again, knowing how confident each of them be in the contrary opinion to you. 
Caietan. in Thom. 22dae. q. 184. art. 7.  Caietan his censure upon the doctrine of Counsels, is, that he thinketh this doctrine fit to be sprinkled with salt. I apply it to you; your lines be unseasoned, they lack truth in relation, soundness in opinion, want of verity in them, want of charity in you, want of salt in both.  
Mr LEECH.  
Thus the good Doctor sound, plainly, &, on all parts, charitably afforded him his friendly advice. And hereupon it was, that Doctor Hutton was satisfied; whereof he gave sufficient signs, when he received the aforesaid copy.  
ANSWER.  
The Hebrew 
c Buxdorf. in Hebrea Gram Coniug.  Grammarians have a rule, that Characteristicum temporis excludit Characteristicum coniugationis: so the characters of the time in many apostates, do exclude the notes of all honest respects, and characters of all parts of honesty. Your paper seemeth to groan under your lines, it is so heaped and daubed with untruths. The Doctor spoke charitably, but his charity did not so fully  you, but he left place for the rod of correction. And though Doctor Hutton for a small time seemed content, having received your copy: yet he daily expected besides your silence, some recantatory satisfaction.  
Mr LEECH.  
So the matter was, for that time, ended; and the doctrine, without any manner of prejudice, or farther contradiction, cleared: being now at two several times by me preached; First generally glanced at, & intimated only: Secondly, against the Brethren (who in private corners traduced it) publicly repeated, amplified, & explained.  
ANSWER.  
There was only a cessation a while from your trouble, no satisfaction given for your doctrine. Your fear was somewhat calmed, but the point no way cleared: your inhibition was sufficient note of the contradiction of your opinion; but that was not all, for all among us did distaste it. You did present this twice to the University: but it was denied grace as oft as presented. You verify the Psalmists speech, 
d Psalm.  Impij ambulant in circuitu: The wicked weary their souls untruly, in their unruly designs and desires.   

CHAP. 6. Mr LEECH.  
AND now resolved, as my next occasion drew me to preach, to proceed forwards with the exposition of my text, & to have unfolded the sense of the opening of those mystical books; the book of conscience, & the book of God his eternal prescience; for so it followed in my text; the books were opened, & an other book was opened; which is the book of life. This was my intention; because I had now spoken sufficiently of that point (as I thought) which I met withal but obiter in my text, upon a subdivision, and a distinction cited forth of S. Gregory.  
ANSWER.  
IT had been good that you had here ended your course discourse upon Counsels, without Counsel, rather than to sow up these thin fig-leaves which you gathered out of Bellarmine and Coccius to cover the nakedness of the cause: you thought you spoke sufficiently of the former point, few so thought but yourself. Sufficiently indeed to manifest the corruption of your heart, but not sufficiently to teach the truth of the point.  
Mr LEECH.  
As I resolved privately upon this course, so I had performed it accordingly, if a certain exorbitant accident had not interrupted, and disturbed this my quiet, and settled resolution; diverting my purpose (for that present) & converting my forces another way. The occasion whereof was as followeth.  
ANSWER.  

d Greg. Mor. lib. 18. c. 6.  Gregory in his Morals writeth of some newfangled questionists, Praedicamenta doctrinae quae quaerunt ad quaestionem habere non valent ad refectionem, that as 
e 1. Tim. 1.4.  S. Paul speaketh they give heed to wrangling, which breed questions, rather than godly edifying which is by faith. You have been ever ready, but ever unhappy in these questions, for still coming to the well of a deep and profound controversy, either with the woman in the Gospel, you had nothing to draw with, or else with the child in the fable, your bucket was too small, and your roap too short. What forces you mean I know not, but it seemeth they were conducted under 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 own proper motion (which I very hardly can suppose) or upon the instigation of some other of the Brethren (which I do more easily believe; since he must needs go, whom a main schism driveth) purposedly provided one of his six solemn lectures (read for the assumpt of his degree of Doctorship) mainly, and directly by way of opposition, and confutation of that erroneous Popish doctrine. 
A new doctor of Oxford contrary to all the Catholic Doctors of the Church.  For so it pleased this initiate Doctor to brand the Doctrine of all the Ancient Catholic Doctors, delivered concerning evangelical Counsels. Wherein whether I, and my doctrine were mainly shot at and impugned or no, I will not judge in my own cause; let the equal, and impartial Reader umpire for us both.  
ANSWER.  
This worthy, discreet, and learned Doctor (
f Corp. Christi College.  of that honourable foundation, which hath bread as rarely endowed divines, 
Ludou. Vives. B. jewel. Mr Hooker. D. Rainolds. etc.  as ever lived in our Church) is much abused by you, yet not so much injured by you, as honoured by all others. In respect of him, and the Choicest oracles of our wisdom, whom you abuse, I cannot but break out into that speech of Seneca, 

g Seneca. Trag. in Thyestes.  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 he protesteth, provided and promised in the public school to read on this point, eight weeks before. You know those solemn lectures are commonly all, concerning points of controversy: and why then might not this be the subject of one of his readings, as well as any other? No main schism ever drew him to this action or any exotical opinion; he was never subject to interpretation for any Schismatical contradiction: his worthy Lord, the most reverend Bishop of London, Bishop Ravies of honourable memory, cuius pia memoria defleri potest, non deleri, approved him to be free from schism and abounding in science; and his sermons, Lectures, Exercises, actions, all proceed justify him, and condemn you: in his lecture he never named you, nor aimed at you; he only read against the question, as Bellarmine defended it.  
Mr LEECH.  
This business was not so secretly plotted by the aforesaid Brethren, nor yet so privately intended, and carried by the Actor himself, but I had certain notice given me by a friend of mine (a grave Bachellour in divinity, 
M. R.  and a man of good esteem) who was acquainted both with the project, and the day of lecture: whereof he gave me a particular intimation.  
ANSWER.  
As S. Paul speaketh of some widows, 
h 1. Tim. 5.11.  that being idle, they go from house to house, & not only idle, but prattlers & busy bodies: so no doubt we may judge of some intelligencers or relators, that bestow only their time, in condemning the time, in accusing of their brethren, abusing of their betters. But Mr Russell, whom you quote in your margin, is none such: and the learned Doctor did desire him to certify this to you, because you might take notice he read against Bellarmin, not against you.  
Mr LEECH.  
This lecture I both heard, and noted in writing. But such an other lecture, so false, so Heretical, with such violent wresting of sacred write, such impudent rejecting of holy fathers, quite besides the drift of the one, & clean contrary to the resolution of the other, I seldom, or never heard in that famous, and renowned Academy.  
ANSWER.  
Quousque tandem: how far shall the bounds of your frothy and foaming waves pass? 
a job.  God hath set land marks to the sea, and the 
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 down the difference between the sea, and those that be tempestuous sailors ever in the storm of unsavoury wind 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 froth, & scum: But the heart of such, when it rageth, casteth their stomach of bad and boiling virulent speeches: Ea dicentis animum conspurcant, the words that come from them, defile them, saith 
c Math. 7.23.  Christ; And they foam out their own shame, saith 
d jude. 13.  jude. Helvidius (saith S. 
e Hier. count Helvidium.  Jerome) thought his conscience then best discharged, when by reviling, his stomach was most disgorged. But do you not so: for God knoweth, I wish your good and salvation in Christ jesus; and these kind of actions will much impeach and impair your spiritual good. Yet seeing you have blown out such a Tempest of disgrace, I will in the rugged sea of your last Paragraph cast Anchor for this worthy Doctor, and to vindicat him whom soundness of judgement in learning, sincere conscience in his actions, and singular mildness in his deportment, do immure and compass from any just imputation: Know that his learned reading upon the point now in hand, his lecture is extant, read it, answer it, or acknowledge, that you have uncharitably, and unchristianly 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 upon was; go sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, and follow me. A main ground, & pregnant text (as I take it; & I take it aright, if all ancient Church mistake it not) to build up rather than to batter down; to confirm rather, then to confute evangelical Counsels. The Fathers which he cited, and named to stand for Counsels were diverse: he might have urged all, both of the Greek, and Latin Church; all of them being resolute for Counsels (and that upon those words of our Saviour; go sell all, etc. As also upon that distinction of the Apostle; Now concerning virgins I have no precept from our Lord; but I give my advice; or Counsel) which is a weighty consideration, if their joint consent and uniform authority might have borne any sway with this noble Inceptour.  
ANSWER.  
The text and interpretation thereof by all Ancients, as is by him most amply proved, maketh against you. Some Friars he named, that maintained the point, but no Fathers: professing then, neither to name, nor number those authorities, that Bellarmin unsitly collected out of the Fathers. How plainly, & yet profoundly he hath delivered the opinion of all ancient, & modern, Fathers, and Sons, both in his Text, and that place of S. Paul 1. Cor. 7. I desire every honest ingenuous reader to observe; and yourself to examine his Lecture, and Appendix.  
Mr LEECH.  
But this novitiate Doctor (if yet he deserve that title, who dealt thus rudely with the true Doctors of the Church) as he perverted the sacred writ of God (his revealed will in his word) so rejected the Fathers, blasting them all with this one heretical 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 four good fellow Germans (who composed their false, and fond Centuries in a stone of Magdeburge) taught their novice to blaspheme. O times, o ages, wherein we now live; when Calvin, Luther, four carousing Almans (nay rather Ale-men) and one puny Doctor, dare thus openly (in the ears of Christendom, and in the public eye of so famous an University) blaspheme God his holy spirit, promised by Christ to lodge in the bosom of these venerable, and sober aged Fathers, chief pillars of the holy Catholic Church.  
ANSWER.  

f Ambros. in Psal. 118.  S. Ambrose observed of an adversary of the truth, Quem veritate non potest, laceret convitijs. It is your practice; whom you cannot tax with untruth, you torment with slanderous reproaches. It was a base retaliation of him in the 
g Terent. in Andria.  Comedy, Si mihi pergit quae vult, dicere: ea quae non vult, audiet. It were vile, if you should hear again such words as you spoke. 
h Eph. 4.29.  S. Paul mentioneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epes. 4.29. corrupt speech, which is as a stinking breath, outwardly breathed corruption, a sign as Physicians hold of inward putrefaction. When you make your throat thus an open sepulchre, to belch out such unsavorynesse, it is an argument that like a grave, you are full of dead men's bones: and I fear that your inward parts are full of wickedness. D. Benefield used no such uncivil speeches of bewitched Fathers: unless you were bewitched, you would not so accuse him. Concerning your scornful speeches against Calvin, Luther, and the Magdeburgenses, I say not as Zachary said to the Angel, The Lord rebuke thee, but from my heart I wish the Lord to forgive it you. Of that rare and blessed instrument of God, Reverend Calvin, I may truly speak, as Mr 
i Hooker in the pref. to Church Polity.  Hooker doth in the preface to his Polity, For my part, I think he was incomparably the wisest man, that ever the French Church did enjoy, since the hour it enjoyed him. And for Luther, let 
k Eras. lib. 11. Epist. ad Car. Eborac.  Erasmus who was his familiar, give testimony of him, that his life was approved with great consent of all men, and that the integrity of his manners was so great, that his very enemies could find nothing which they could calunniate. And for his learning, let 
l Hosian. trist. cat. cent. 16. p. 837.  Andreas Masius speak for him, whom you have reason to believe: who reporteth of him, that there was more divinity in one page of Luther, then sometimes in a whole book of some Father. The Magdeburgenses, though they seem to be censorious, and aristarchical, were very special servants of God: for lives, most honest; for knowledge, most learned: the ears that heard them, blest them; and the eyes that saw them, gave witness unto them, and, as job speaketh of himself, so I of them, They broke the jaws of the unrighteous man, and plucked the pray out of his mouth. Neither they, nor Doctor Benefield did blaspheme God's spirit, as you slander them. Neither was Gods spirit promised to lodge only in the Fathers of the Church, but even jointly in all the members of the Church. And yet for the Fathers, we do reverence them, as much, or more than the Papists do: as the KING'S most excellent Majesty, 
m In his Premon. to his book  in his Premonition, doth profess.  
Mr LEECH.  

This is right the Puritan cut: as D. Bancroft observeth against the Presbyterian faction, in some whole Chapters of his Survey.  And yet after he had thus censoriously handled the Fathers, upon my private conference with him, in stead of the Fathers, which I called for, he offered unto me two English pamphlets; one whereof was entitled the Apology 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 fly upon the wing of his pen unto the height of some ambitious designment) shall be compared, nay preferred before the ancient Orthodox divines, that painfully laboured in the vineyard of the Church against the brunt of all heresies.  
ANSWER.  
That you came to Doctor Benefield, to be informed 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 unseasonable did abridge him of any large or ample discourse with you. Otherwise, I assure myself, that, as no suitor came to that good Emperor Titus, that returned discontented: so none shall ever come to this worthy Doctor to ask counsel or conference, that shall return unsatisfied. The two books that you were offered, either of them might have informed you, that you held an opinion contrary to the Church of England, to whose Doctrine you subscribed. The one, which you call the Apology of the Church of England (Oportet esse memorem) was a book entitled, The Catholic doctrine of the Church of England, an exposition of the Articles of religion professed here, published by authority: The other, Reverend Mr Perkins reform Catholic; such a book, and such an Author, that your Bishop could wish he had never been Priest, it hath so entoiled him, & he 
n In the beginning of his answer.  confesseth that he never saw any book of like quantity published, by a Protestant, to contain either more matter, or to be delivered in better method. For Mr Rogers, he liveth, worthy of much commendation for that necessary pain: and his learned labour will live long after him. M. Perkins he is asleep in the Lord; his holiness of conversation, soundness of learning, actions, labours, life, death, have 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 Pamphleteers. You smiled, you say, at the Doctor's simplicity: but, unless you repent, the world will laugh and hiss 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 positive truth, in one of those books, before all the juggling expunged, impostured Copies, which you urge for the Fathers. The name of the Orthodoxal Fathers in matter of controversy, I hold to be nomen verendum & reverendum; and the current of the Fathers in the true Copies, for the first 500 years, or thereabout, after Christ, is like jordan 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 jordan falling into mare mortuum) but it is much hindered, corrupted, and abused.  
I had here ended this point, but that your Marginal urgeth a testimony from that most wise and learned observation of dangerous Positions, and proceed, published and practised for the Presbyterial discipline. First, you may please to understand, that there was want of good manners in neglecting the reverence you own to that rightly honourable AUTHOR whose eminent place in the State, 
My Lord's Grace of Canterbury.  painful Government in the Church, careful authority over our University, and other his honourable respects, do adorn him with the confluence of many Titles; & yet this sacred Prelate, grave Counsellor, our noble Chancellor, must pass so unregarded 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 Bishop's Chaplain; his Positions, mainly against Presbytery, declare so much. Haec nota nihil notat, praeter notam malitiae.   

CHAP. 7. Mr LEECH.  
THis solemn lecture, read in public schools 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) unto a more plain, ample, and personal defence, inciting me also, nay inflaming me with some extraordinary desire, for the rejection, and depulsion of his infirm reasons.  
ANSWER.  
IT is observed, 
a Plin. nat. hist. lib. 11. c. 37.  that in the falling sickness, the eyes though open, see nothing, when the mind is darkened & dim-sighted: so seemeth it with you, when in your declining and falling away, you could not see; or, like the deaf adder, would not hear, charm the charmer never so wisely. You say, you were inflamed with an extraordinary desire, for the rejection of the infirm reasons of the lecture. I marvel you should be in such a heat. It had been well, if with David you had cried out; My heart is hot, and the fire is kindled within me: that was a heat that took fire from the altar; but yours was no such spiritual heat. 
b Albert. in comp. Theol.  Albertus observeth, that many sins are deciphered by many sicknesses; luxury by a fever, envy by a leprosy, Anger by a frenzy, and pride by an inflammation: take head of proud heat, such inflaming will breed flashing. I would be sorry from my heart, to hear that you should turn Melancholy Dominican, or lousy Franciscan, or lazy Capuchin; but of all others, a jesuitical incendiary: for he is the wild fire of the world: in mind, ravenous as a wolf; in head, crafty as a Fox; in heart, fierce as a tiger; in tongue, poisonous as an asp; in eye, deadly as a Cockatrice; in hand, bloody as a Lyon. O avoid the heat of a jesuite: he is hell fire, heaping powder, breathing fire, writing blood. 
c Reip. geren. precept.  Plutarch's speech is true, that fire beginneth not commonly in public 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 snuffs of candles, that fall among quarreling papers in the study of a male content, if they be not quenched, may fire God's Church. Take care that you be not so inflamed.  
Mr LEECH.  
And though diverse of my best friends (whose entreaty in any other matter, might have prevailed with me) dissuaded me from this enterprise (as being to full of peril) fearing the violence of the time, and the manifold dangers, that by this resolution I stood likely to expose myself unto, yet ten thousand such like motives of terror could not detain me, nor deter my resolution. For a higher hand then human (even the hand of heaven) so overruled me (commanding, nay countermaunding all my affections that way) that partly the pure zeal, and entire affection (which I ever bare unto the blessed Fathers; being wholly indebted unto them for that little which I have) and partly my devoted love unto many of that University; whom I could not patiently suffer to be thus perverted in so main a doctrine, tending to all Religious piety; and lastly the perfect hatred, that from my innermost soul, I ever conceived against Puritanisme (the very bane of ancient Christianity) these I say, and the like motives (to recollect them altogether) could not suffer me, without the shipwreck of all conscience, to fit still and to be silent, whilst God his eternal truth, Christ his holy direction, and the perpetual tradition of the Catholic mother-Church were so publicly impugned, and so notoriously profaned.  
ANSWER.  
Importunity of friends could not withdraw you, manifold ensuing perils could not touch you: yet the 
d Book of Canons agreed upon with the King's Majesties licens in the Synod at London 1603 Canon 53.  Canon, provided against the public contradiction of Preachers in the pulpit, should have stayed you. You attribute your act to the hand of heaven, very rashly. Howsoever, 
e Senec.  quicquid agimus, quicquid patimur, venit ex alto, as the Poet well noteth: yet, that by the hand of heaven, you should be moved so much to magnify the arm of flesh, that, whereas God 
f job.  layeth folly on his Angels, you will lay such perfection of glory on his mortal creatures, it may seem strange. It was not the direction of the hand of heaven. Your motives commanding, and countermanding you, were, as you say, first your entire affection unto the Fathers: 
1. Mot.  your mother the Church, should have been dearer unto you then all your Fathers, her peace more than their credit, her maintained religion, rather than out of them your conceited opinion. But you would uncover nakedness in the Fathers, where there is none: the Fathers disclaim your position, for illegitimate. I know you boast that you have read all the Fathers, and I think you have seen all the world: but the one in a map, the other in a model. In this your tract when you brag so much of reading the Fathers, it calleth to my memory the distinction of 
g Goron.  Goronides concerning readers: some are sponges, which draw up all with out distinguishing; others are hourglasses, which receive, and power out, as fast as they fill; others are bags which retain only the dregs of the spices, and let the purest escape; 
2 Mot.  others, like Sieves, only retain the best. I reckon you in the first number. Your second motive was your devoted love to many of that University, whom you could not suffer patiently to be thus perverted in so main a point of doctrine, tending to all religious piety. Did ever any point that you preached, gain any such belief, applause, acceptance, as that you should imagine that many would have 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 use, but the induction of Monkery: when as Monkery itself, is but the privation of virtue, the life of vice, the habitation of darkness, stove and stews of filthiness, 
3 Mot.  lethargy of drowsiness, dormitory of profaneness, and profession of idleness? Your third motive, was the perfect hatred that from your innermost soul you conceived against Puritanisme, which you call the very bane of ancient Christianity. For Puritanisme, if there be any spark of conscience, or religious fear of God in you: confess how idly you traduce those reverend Fathers, that opposed your doctrine. These were no Motives: Temptations were your motives, which you obeyed; by the Tempter you were drawn to run from God, from the truth, from your Country from your self.  
Mr LEECH.  

1. Reg. 26.  Therefore as Abishai, out of his love to his anointed king, said unto David, 
Benefield, with all his compeers.  when he meant by one blow (surely laid on) to end all quarrels betwixt Saul and him, let me strike him but once, yea nail him to the earth with a spear, seeing God hath thus closed him into thy hands & I will strike him no more; even so (to apply the words only; for I justify not the intended fact of Abishai) my love unto the king of heaven (when I purposed by one other blow sound given, to end this controversy) forced me to cry within any heart; let me strike him but once & I will strike him no more.  
ANSWER.  
Your abuse of Scripture is so common through out your book, 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 nail him to the ground. Impar congressus Achilli; it was a very unequal match: Abishai, unworthy to strike a king; and Abishag, the father's ignorance, as the word importeth, unworthy to deal with a Doctor. First I marvel you would offer to strike, seeing S. Paul hath bound all clergy 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. Paul. But if you would strike, think you that this Paper-gun can strike down such a worthy of Israel? Cedar's stir not at such blasts, strong martialists fall not at such blows. Give me leave to catechize you in the intended fact of Abishay to kill Saul. Do not you justify it? Take heed lest you be put out of commons again. Are you one of those Israelits, that spoke Ashdod, and Hebrew? Do not you justify that horrid fact of that tragic fury, who hath lately murdered that most illustrious, and Victorious Prince, the French King? which, howsoever, that blood shall ever cry for vengeance, being an act, 
h Seneca in Thyestes.  quod nulla posteritas taceat, sed nulla probet, exceeding any particular Scythian, Scillian, Marian, Tartarian, Barbarian, jewish, Turkish villainy: yet it was plotted by Catholics, 
Anticoton.  conspired by Catholics, acted, 
joh. Mariana.  and to be acted by Catholics, and maintained as a lawful doctrinal position, by Catholics. Heretofore it was a Catholic 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 justify it. If you justify not it, they will not justify you.  
Mr LEECH.  
And if this blow have not hit home to the final deciding of this quarrel, depriving his heresy of all breathing, let him, or any, or all his complices (and especially those six well selected doctors, who have so far engaged their credits by interessing themselves so deeply in the quarrel) ward, and answer the blow which they have publicly received, 
Doctor Benefield.  for all of them put together have not yet diverted the stroke. Or if the cause, which the principal Actor undertook, will abide so much as the least touchstone of trial, let him, upon what grounds, and confidence soever he standeth (as I dare boldly charged & challenge him he standeth upon none, but heretical) divulge his lecture unto the censure of the world.  
ANSWER.  
Your challenged is received. But why were not those many challenages 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 should sit, to answer or oppose in the scholastical form of Disputations, about this point. The six Doctors need not to raise their forces to encounter you: One of them, whom it most concerneth, hath opposed more than you and Rome will ever answer. His lecture is divulged to the world's censure, & so it was desired, by the Rightly Honourable, and most reverend Bishop Ravis, whose great care before his death, was, that your ignorant & scandalous Pamphlet (they were his own words) might receive a rigid answer. The learned and painful lecture is able to satisfy any, who give 
i 1. Tiim. 4.1.  no heed unto spirits of error & doctrines of Devils: which speak not lies through hypocrisy, having their consciences seared with a hot iron. With that lecture the places of Scripture be truly expounded; the question, as in the sight of God, truly discussed: & in the Appendix, the ancient Fathers most sufficiently answered.  
Mr LEECH.  
Mean while, for the honour of God, & confusion of Satan, to preserve Christ his word (the word of verity) from the infection of Heresy; for the just defence of this doctrine & the due reproof of heretical innovation, I have thought good here to insert a true copy of the Sermon preached by me in Oxford to justify evangelical Counsels upon the occasion above mentioned. 
Anno Dom. 1608. 27. die Junii.   
ANSWER.  

k Chem. in loc. Commun loc. de Cons. Evang.  Luther, about to confute this very doctrine, useth these words; In perpetuam rei memoriam, maximè verò in Redemptoris gloriam, ista sunt memori mente servanda & exaggeranda, adversus impudentissimos rabulas, Papisticae abominationis defensores. I will not be so bitter: But to the glory of God, discharged of my conscience, and satisfying of those great and honourable friends that did importune me to this business, I follow you line by line, to see whether your copy be right. You say you have endeavoured to reprove heretical innovation; I say so much: dicit Scaurus, negat Varius, utri creditis? you must put yourself upon God and the Country.  
Mr LEECH.  
Read it (dear Christian brother) severely; judge of it impartially; and God grant it may effect in thee what I wish heartily: and that is (if thou feelest thyself called, and thy soul moved effectually) to practise the same. Amen.  
ANSWER.  
Wish faithfully, pray religiously; & then no doubt, God will give you understanding in all things: which you must have in yourself, before you can wish it, or teach it to others. I lament you should so oppose yourself to the doctrine of Christ's holy Catholic Church, & in a mercenary respect, and discontented humour, burden your soul with so fowl a sin as this is truly judged to be, even Apostasy. All such to the life S. Paul 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 Godliness: he is puffed up, and knoweth nothing, he doteth, or languisheth about questions, and strife of words, whereof cometh envy, strife, railings, evil surmises, vain disputations of men of corrupt minds, & destitute of the truth, which think that gain is Godliness. Fly such, and fear such. So I wish you, so I counsel you, so I pray for you, and seal my counsel wishes and prayers with Amen.   

Mr LEECH. THE SERMON PREACHED IN defence of evangelical COUNSELS, and the Fathers.  
ANSWER.  
It was, and ever will be true; Causa patrocinio, non bona, peior erit. In that it is Bellarmine's doctrine, all your authorities gathered from him: you are his advocate, he 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 stand before God, 
Apoc. 20.12.  & the books were opened, and another book was opened which is the book of life, and the dead were judged of those things, which were written in the books according to their works. This verse naturally floweth, into three streams, of Christian Doctrine: The first is a general citation of all; And I saw the dead, both great, and small stand before God. The second is a particular examination of all, upon a twofold evidence brought in: liber conscientiae, librum praescientiae: the book of conscience, and the book of God his eternal prescience: the books were opened, and another book was opened, which is the book of life; A final retribution, involved in the act, and particular manner of the judgement; and the dead were judged of those things, which were written in the books according to their works.  
ANSWER.  
AS the Surgeon, seeking to heal some ulcerated parts of a corrupted body, doth not apply his Kataplasmes unto every member, but unto those that are worse affected: so must I deal with your sermon, seek to cure only those parts, that are most tainted. In this first Passage, if by the rules of Criticism I should examine it, I should find it guilty of divers errors, but chief 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 small: your best help here willbe to let it be dispensed with, per metonimiam satis impropriam.  
Mr LEECH.  
The general citation, more particularly wrappeth in it the persons appearing; the dead: the extent of this appearance; great, and small: subjection to this throne; stand together with the judge, before whom this grand appearance is made; GOD: and I saw the dead both great and small stand before God. Of the persons appearing, summoned by Christ his imperial power commanding, and produced by Angels voluntary ministering, & all creatures necessary obeying, (sea, death, and hell surrending their dead) I have already spoken; as also of the extent of this appearance; subjection to this throne, and of the judge 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 temporal condition. Secondly, great and small, in respect of heavenly supereminency of grace, and spiritual infusion. Thirdly, great & small, in consideration of diversity of rewards, and retribution. Fourthly, great and small, in regard of disparity, yea contrariety also of works, and operation.  
ANSWER.  
Supereminence of grace causeth a disparity of working: and therefore two of your interpretations be coincident, and make but one. But I urge a farther, & more material point: you ground the argument of your sermon upon a symbolical interpretation, 
Aquin.  and therefore, as the schools have noted it, can prove nothing. That it is a symbolical interpretation I prove, because it is not the true literal sense: that it is not the true literal I prove, because the literal 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 be interpreted so many ways: and so consequently your acception of it in the last sense (great and small, in regard of disparity, yea contrariety also of works & 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 schoolmen is, Multiplicitas sensuum in una 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 upon mystical senses of Scriptures, 
De verbo Dei lib. 3. cap. 3.  which Bellarmin acknowledgeth and expressly delivereth, ex solo literali sensu peti debere argumenta efficacia, & concludeth that oftentimes it cannot be proved that mystical senses be the meaning of the holy Ghost. 
Aust. Carthus. Lyra. Hugo. Gloss.  So that my exceptions against this part, be chiefly these two: first, that the ancient interpreters, as before is proved, do understand the Text otherwise than you interpret it; secondly, that the symbolical acception of great and small, if it were truly expounded, cannot be the ground of any effectual argument, to found any point of doctrine and belief, but rather a use, allusion, or application.  
Mr LEECH.  
And from this last signification, arose that fourfold distinction of S. Gregory: quidam non judicantur, & pereunt; quidam judicantur, & pereunt; quidam iudicantur, & regnant; quidam non judicantur, & regnant. That is (as another ancient writer, commenting upon my text, fitly rendereth it) some are not judged but condemned already; perishing without further judgement; some are to be judged, and condemned; perishing by judgement; some are to be judged, & saved; saved by judgement; some are judged & saved already; saved without judgement.  
ANSWER.  
Distinctions in divinity, are like fomentations in Physic: 
Cor. Celsus.  the one to be applied in dissolving tumours; the other, in resolving doubts. In all diseases to let blood, saith Celsus, it is a strange fashion: and in every occasion to use a distinction, it is means to dull the text, & darken the cause; but then especially, when besides the sound constitution of the distinction, you infer an unsound addition and conclusion, following in the sequel of the sermon.  
Mr LEECH.  
The first rank are such, whose damnation sleepeth not, 
joh. 3.18.  but is already certain: Qui non credit in filio Dei JAM judicatus est; he that believeth 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 soul, that is transgression, but to the second death of the soul, to wit certain damnation. For their sins (being loud crying sins) cry with Sodom in the ears of heaven: are open before hand, and go before them unto judgement.  
ANSWER.  
S. Augustin teacheth; Opera non praecedunt justificandum, sed sequuntur justificatum. 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.  Sins do follow reprobation, in him that is to be damned; but sins do not predestinate him to this reprobation: the rule of Schools being this, voluntas Dei reprobat, peccatum damnat; the hidden inscrutable judgement of God doth determine man's reprobation, but his sins do cause the execution of damnation. And so the words of Fulgentius (which you have by fragments taken out of the place cited) are to be understood. Though God hath ordained some ad poenam, non ad culpam: yet he hath so appointed them, ad poenam propter culpam. 
Exod. 33.19.  For it standeth not with God's justice to condemn any one without offending: though he will show mercy, 
Rom. 9.15.  upon whom he will show mercy. We are all in his hands, as the clay in the Potter's: If he ordain one to honour, 
Rom. 9.20.  another to dishonour, who can say, Why hast thou made me thus? I intend not a litigious discourse about words that may be well construed, but I attend your progress.  
Mr LEECH.  
The second sort are such, whose damnation is yet uncertain; for admit, that they be now in the state of damnation, yet let them turn from their sins, God will turn from his wrath: he offereth them heaven, and threateneth them hell: he setteth life, and death, good & evil, before them: let them reach out their hand, and choose whether they will.  
ANSWER.  
Your second branch of the distinction concludeth these to be judged and perish; and according to Gregory, iudicantur & pereunt: how then is their damnation uncertain? If this be not a soloecism, what is? They are judged, there is certitudo reprobationis; they perish, there is certitudo condemnationis. Their condemnation sealed, and delivered, & an unmovable stone of heavy vengeance, lying upon the mouth of hell, that they shall never come forth: 
job. 14.14.  & yet, the damnation of these to be uncertain. It is jobs question, Can a man that is dead, live again? I ask in another sense the same question, Can he that is denounced reprobate, judged, & condemned to eternal torture, can his damnation be uncertain? You will answer, it is uncertain while he is in this life, because he may turn from his sin, and so God turn him from his wrath, etc. But though this be 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 certain. For, 
Tho. in quaestione de veritate quaest. 16. art. 1.  as Aquinas teacheth that necessariae propositiones & Deus, be both immutable and unmovable: so the judgement of God, it is like the law of the Meads & Persians, it altereth not. And, if God's judgement should be any way uncertain: it were to make God subject to inconstancy, which, as 
* Tho. 22ae. q. 55. art. 2.  Thomas teacheth, is speciale peccatum imprudentiae. No marvel you seem ignorant of what is true in judgement, and good in will: if you pursue your corrupt opinion with such abortion of Contradiction. This is certainty or uncertainty. You reprieve those in this section, whom you find to be judged, & damned, in Gregory's distinction; judicantur, & pereunt.  
Mr LEECH.  
He that would not the death of a sinner, (for our merciful God, would have all to be saved) offereth means of salvation, unto these sinners; knocking outwardly, inwardly, by the operation of his word, by the inspiration of his spirit, at the steepy door, of their drowsy consciences, to awaken them (if it be possible) from the dead sleep, and lethargy of sin: opening their eyes sometimes, and inlardging their hearts, that, if they will, they may come to repentance, and amendment of life, out of the snare of the devil, who are taken of him at his will.  
ANSWER.  
The Pope, your Lord God, 
* Dist. 61. Catinensis.  cannot bind a man to do things impossible, as in the Canons is taught: and yet you will enforce the Everliving God to things impossible, as if he offered means of salvation to those whom your second branch holdeth to be judged and perish. The extent of Gods mercy is such, that no dimension in art, no proportion in nature can describe: but, ab inferis non est redemptio. There is a time, when (as S. john saith) there shall be no more time: 
Rom. 10.6.  and the large extent of mercy reacheth not so far. Though mercy, the sweetest companion of man upon the face of the earth, 
Psal.  did fetch David's soul from the snares of death, from the Chambers of death, yea metaphorically from the neither most hell: yet they that are ordained to damnation, shall never be redeemed thence, but for ever receive the execution of condemnation; Ab inferno non est redemptio.  
Mr LEECH.  
Which means of their conversion, proceeding from his mere compassion (which should lead them to compunction) if they refuse, and after their hardness of hard that cannot not repent, 
Rom. 2.6.  treasure up wrath against the day of wrath, then are they taken of Satan at his will. Hence springeth the second branch; some are judged, and condemned. These happily, though they have not sinned with so high a hand against heaven, as the former have done; yet certainly have they so grieved the spirit, which should have sealed them up unto the day of redemption, and so highly have they offended the Majesty of heaven, that their sins follow them unto judgement; nay dog them, as a sergeant at heels, to arrest them.  
ANSWER.  
In the former paragraph almost in the last line, you say they come to repentance: and yet here you urge that Scripture against them, that after the hardness of their heart 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 uncertain, and now in this that second hath got this second; here springeth the second branch, some are judged & condemned. This is like the fellow in the Comedy, Haec nunc quasi cum, 
Terent. Heau Act. 2. scen. 2.  that spoke he knew not what: and my answer to you is the same as his was, Quas, malùm, ambages mihi narrare occipis? In your written copy delivered at the command of authority, there be many cloudy, ambagious, obscure lines, so enveloped in the mists of error, as if the ambiguous Oracles had spoke again: in this printed copy, so many strange, disjointed, unsinnned sentences, as if you would profess to read a lecture of non sense: one paragraph doth not know the other; or, if they be acquainted, they contradict each other. 
* Pag. 31. § And from. pag. 32. § The second sort. pag. 32. § He that would. pag. cad.. § Which means.  Some are damned, and perish, say you; and yet of these within 
* Pag. 31. § And from. pag. 32. § The second sort. pag. 32. § He that would. pag. cad.. § Which means.  few lines you affirm, they may be saved: some may come to repentance and amendment of life; and yet of the same penitentiaries you deliver, that after the hardness of their heart they cannot repent, & so you make them impenitentiaries. Of the second branch you say there are some, whose damnation is uncertain: and yet here you infer, Hence springeth the second branch, some are judged, and condemned. Then their condemnation and judgement is certain.  
Mr LEECH.  
The third sort are such, whose salvation is not yet certain, certitudine rei, though it be spei; not sui, though Dei: with certainty of real possession, though it be of spiritual expectation; with any certainty arising from themselves, but with a certainty proceeding from God. God's promises are conditional, and his election infallibly implieth in it, nay pointeth unto the very means of our salvations; his eternal prescience so directing the decree of his Counsel.  
ANSWER.  
The works of God, as the Schools 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 all other works of the later kind, predestination is a most special one, and in it the certainty is of much moment, & in the certainty the manner of our certainty of salvation is chiefly to be considered. Our adversaries & we in this point, differ most about the manner of this certainty they hold a certainty by revelation, by the mission of an angel, by some extraordinary miraculous manner: we go further, that we are certain of salvation, not certitudine intellectus, for that is but the natural assent, grounded upon inbred principles; neither certitudine scientiae, for that is certainty of conclusions, begot from those principles; nor only certitudine experientiae, for that is drawn from sense; nor only, as you affirm, certitudine spei, for that may be wavering: but we are sure, certitudine fidei, by the certainty of faith, & that not a dead, temporal, historical, miraculous faith, but by a true, lively, quickening, justifying faith. Lastly your distinction seemeth very strange, which saith, a man cannot be certain of his salvation, Certitudine rei: & yet he may Certitudine Dei. I had thought that Certitudo rei, and Certitudo Dei, had been the same. Because God judgeth not as we misconceive, but as the thing is.  
Mr LEECH.  
These though they stand, 
1. Cor. 10.12.  yet must they take heed lest they fall. For these are but yet in via, not in patria; upon the seas of this world, floating, not in the haven of heaven, reigning. Begin they in the spirit? Yet they must not end in the flesh, or be made perfect by the flesh. For they are yet in certamine, not in triumpho, warfaring on earth, encompassed with thieves and pirates, the world, flesh, and devil on all sides assaulting them; not triumphing in heaven, environed and guarded, with legions of Angels, & armies of the spirits of just and perfect men.  
ANSWER.  
The words of S. Paul do not serve to prove any uncertainty 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 fear) are inculcated rather, ad supprimendam praesumptionem, non ad imprimendam dubitationem. A filial fear is the character of the child of God: a fear of offending, nor of final falling; for he knoweth that to be true, Quos amor verus tenuit, tenebit. Howsoever there may be this fear in faith, as that a Christian be in his faith, as Christ in his fight; in agony, passion, sweat, and blood: yet he resisteth unto blood, yea unto hell; for the gates of hell cannot prevail against him.  
Mr LEECH.  
These must remember, & remembering tremble at that fearful distriction, & terrible commination (so often reiterated & direfully threatened by the prophet.) If the righteous turn away from his righteousness, & commits iniquity, and do according to all the abominations, that the wicked man doth, shall he live, saith the Lord God of hosts? All his righteousness that he hath done, shall not be mentioned, but in his transgression, that he hath committed, and in his sin, that he hath sinned, in them shall he die. And the same reason is excellently rendered by the Apostle: 
Hebr. 6.4.5.6.  For it is impossible, that they which were once enlightened, and have tasted of the heavenly gift, and were made partakers of the holy Ghost, and have tasted of the good word of God, & of the powers of the world to come, if they fall away, should be renewed by repentance, seeing they crucify again to themselves the son of God and make a mock of him.  
ANSWER.  
The infernal furies, distrust, fear, & horror do keep the souls of the wicked continually in alarm: but these be strangers, yea enemies to the Godly; they know how to temper their fear with joy, to cast sweet wood into the bitter waters, to cast anchor in the Tempestuous storms 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 prove that the true and faithful Saints do fall: for the place in Ezekiell is (as Danaeus answereth Bellarmine) to be interpreted only of those that are just in their own eyes, not of those truly just before God. They do not hereby prove that ever the truly righteous have fallen finally, but in such sort that they may rise again: and so you grant in your former distinction that they are certain certitudine Dei, and is not that sufficient assurance for the conscience to build upon? The place out of the Hebrews is very obscure, and one of those places that S. Peter spoke of, 
2. Petri, 3.16.  that in S. Paul's Epistles there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, places hard to be understood, which unstable and unlearned men pervert, as they do other Scriptures, to their own damnation. Novatus, who lived about the year 253. abused this place to prove that it was impossible for those that had once fallen, after Baptism, to be renewed by repentance. Your Doctrine seemeth to be neighbour to his error. Chrysost. Epiphanius, Athanasius, Ambrose, & Austin, do interpret it against Rebaptisation: that such as fall, should not be renewed again with another Baptism. But others interpret S. Paul by himself, 
Heb. 10.26.  in the 10. Chap. ver. 26. that he understandeth 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 maliciously, as julian, and Porphiry did, because they spite the spirit of God, and count the blood of the Testament an unholy thing. Others may fall, and rise again: as, I trust, you wil And for the objections against our certainty of salvation, I briefly answer them thus: If you object Saul to have fallen finally, we acknowledge it, but we deny him to have been endowed with the spirit of grace: he had only spiritum consilij, & dominationis, not gratiae, & regenerationis. If you object judas fall, you cannot prove that ever he had the true justifying faith: he had gratiam gratis datam, not gratiam facientem gratum. If you urge the rejection of the jews, the Olive 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 father's right hand hath not planted, shall be rooted out. If lastly, you urdge Moses, & Paul, (for I know you will disturb 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 Moses & Paul, when they did wish that their names might be razed out of the book of life, they did it, rather out of an ardent forcible zeal, 
Z●nch. Danaeus.  them out of a possible act: non propriè & verè, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; if it could have been, which was not possible to be done: herein expressing their care, and love, and zeal of the salvation of their brethren. But absolutely, it is the most certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that can be, that any true servant of God should finally fall from grace: the promise of the Father is, I will put my fear into their hearts, 
Luk. 22.32.  & they shall not departed from me; and the prayer of the Son is, for Peter, and in him for all faithful, I have prayed that thy faith fail not. Faith may sometimes be seen Orient, in her full heat and lustre; sometimes in the occident. Sometimes it is in the flower, sometimes private in the root; sometimes in the flame, sometimes in the spark: but as that stone in Pliny once made hot, never looseth its heat; so faith is never dead, dried, or extinguished. If faith take fire from God's altar, it is like the fire in the Temple on the altar, never goeth out. Men, Angels, Devils cannot extinguish it. It is as mount Zion, that shall never be removed. 
Flac. Illir. contra relig. pp.  Catharinus thought so, and maintained it against Dominicus Soto in the Council of Trent, of which Council they that were the Precedents, did protest they did not think the question to be sufficiently discussed, and therefore the decision thereof was deferred two several times. And Antonius Marinarius doth exquisitely speak herein, If heaven fall, if the earth vanish, 
Dominic. Quad. 4.  if the whole world ran headlong, I will look to the goodness of God, and, as he addeth, if an Angel from heaven shall labour to persuade me against the certainty of my salvation, I will say Anathema to him. So against such we will shut up the bowels of charity, and as far as the power of the keys is given unto us, the gates of everlasting life.  
Mr LEECH.  
The last sort are such, whose salvation is already certain; 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 applieth it to the bodily resurrection) that is, if there be degrees of exaltation in the kingdom of glory; of necessity, by force of inevitable consequence, it must follow, that there be degrees of Christian perfection in the kingdom of grace, the one being a retribution of the other; heavens remuneration awarded, according to Christian perfection practised.  
ANSWER.  
This is your part of the division that divided you from your part among us, upon this all your paper building consisteth, upon this Champion ground you marshal your munition, & here be the sluices of your invasion: this is the squadron you encounter us with. But in this Paragraph, three things are to be reproved. The first, your misinterpreting of the place of the Apostle S. Paul. There be Interpreters that prove that that speech, and the collation thereof, is only inter corpus depositum & corpus restitutum: it is not a comparison between 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 disjointed consequence is to be reproved, stella à stella differt gloria, ergo there be diverse degrees of exaltation in the kingdom 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, giveth caveats against arguing from Metaphors, & figurative speeches; and therefore your foundation is faulty in Logic, but much more in the law. Thirdly, though we deny not but that there be degrees of holy life in the kingdom 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 between the work and reward, but on the grace and favour of God, who bestoweth liberally. I am not ignorant, that jerom is fierce against jovinian for maintaining an equality of glory, S. Austin joineth with Jerome, & Mr Calvin with both, and Peter Martyr acknowledgeth, 
Aug. Ench. c. 3. epist. 146.  that all the Fathers believe it. Yet this was never urged or held, that it deserved the name of an inevitable consequence: but rather, of a probable opinion.  
Mr LEECH.  
These join with their faith, virtue, 
2. Pet. 1.5.6.7.10.  with virtue knowledge, with knowledge temperance; with temperance patience, with patience godliness; with godliness, brotherly kindness; with brotherly kindness, love; the very bond of perfection, nay plíroma tou nomou; the fulfilling of the law; and doing these things they can never fall. These give all diligence to make their calling, and election sure by faith, by works, by precepts, by Counsels. These are terrestres Angeli, coelestes homines, earthly Angels, heavenly men: their names are written in heaven, and themselves registered, and enrolled, in the book of life, and of the Lamb. These (I remember well) I styled entia transcendentia, men soaring with the wings of faith and works, above the ordinary pitch of men: etiam praecepta legis perfectiori virtute transcendentes; transcending, surmounting the precepts of the law, by evangelical Counsels of greater perfection: so speaketh S. Gregory in the place about cited.  
ANSWER.  
So speaketh not S. Gregory: you insert the words, evangelical Counsels, in place above cited. It is the most absolute distinction of general and special precepts that can be urged, 
Praecepta generaliter specialis iussio perfectiorib' imperatur. praecepta ●●●cialia.  but no word of counsels mentioned. Four especial notes be there, for to guide any man (that runneth not astray through the wilderness 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 word Counsel. As for the fulfilling of the law, it can be in this life but only ex part, 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 God's servants have peccatum domitum, 
Greg. 4. mor. cap. 24. Manuscripts in the public Library of Oxford wherein are found many 1000 differences in the works of Gregory and many a hundred contradictions to the now extant Roman Copy, as will shortly appear.  non dominum, sin doth remain in them, though it doth not reign in them. S. Gregory doth elegantly prove this, Chananaeus populus non occisus, sed factus tributarius: meaning hereby, that the Saints here, as long as they live in the world, have the flesh to vex them, and the Angel of Satan 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 unproperly be said to transcend the precepts, that is, the ordinary and customary observing of the precepts: they may transcend in seeking to keep them in a more holy manner than others, that be not so well enabled by gifts, but yet they do not surmount the precepts of the law, nor pitch beyond the Commandments. If you pitch beyond that pitch, he that toucheth your pitch, will be defiled with it. The Poet's observation may warn 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 Latin Church we are to note, that precepts and Counsels, may be considered comparatively two manner of ways; viz. either generally, camparing all the precepts of the law jointly with the Counsels of the Gospel severally, or particulary, by comparing several Counsels of the Gospel, not with every, or with all the precepts of the law jointly in one aggregate body, but severally with the precepts conversant circa eandem materiam.  
ANSWER.  
You went upon trust, but not on credit, for this distinction: 
Lib. 2. de Monach. cap. 6.  acknowledge the Principal and pay Bellarmin the interest for great part thereof. The first member of your distinction, is very ridiculous, to compare all the precepts of the law, with one Counsel of the Gospel. The second member is verbatim taken out of Bellarmin, to which junius answer is prompt: first, 
Annot. in Bellar.  he denieth Counsels 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 Counsels avail but instrumentally to perfection, 
Aq. 22ae. q. 184. ar. 3.  but precepts essentially. This is therefore to prefer the colour before the cloth, or the pen before the writer, or, more properly, a river before the Ocean.  
Mr LEECH.  
In the first consideration, I stand not to justify those words of S. Gregory, 
Psalm. 119.  transcendunt aliqui praecepta legis perfectiori virtute. For mandatum tuum nimis latum Domine: thy commandment, o Lord, is exceeding broad: yea so broad, that the law alone, lex immaculata, that undefiled law of God, containeth in it, primarily, originally, essentially, all kind of Christian perfection; and it was never that orthodox Father's 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 spoke of the love of God, O the height, and breadth, and the depth, and length of the love of God: 
Ps. 9.119.  so say I of the Law of God, it passeth all dimensions, all proportions we can conceive; mandatum tuum nimis latum, 
Tertul.  Domine. And as Tertullian spoke of all Scripture, so I of the law, Cuius plenitudinem adoro, whose fullness I adore and reverence: because this law, as you upon fear of Anathema are constrained to confess, containeth all perfection, yea all kind of perfection. And seeing it doth contain ALL KIND OF PERFECTION, what kind 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. Esop's collection was this, 
Aesop. vit.  when his fellows were to be sold with him in the market & the Merchants asked of every one of them what they could do, they answer, all things: but when the buyers questioned Aesop what he could, nothing saith he, giving the reason, he could do nothing because his fellows had professed severally to do all things, therefore nothing was left for him to do. So, ask your counsels what they shall do, they will answer; nothing, for you acknowledge that the law doth perform & contain all. Besides, your gloss is a great stranger, and your comparison most odious when by mandatum tuum nimis latum you say, id est, all precepts of the law, jointly, are more than one counsel of Gospel. None of the Father's father this.  
Mr LEECH.  
To illustrate this comparison by example. First compare that evangelical Counsel, vade, vend omnia, & da pauperibus, & sequere me, with that precept, non furaberis. And secondly, compare that Evangelical Counsel of virginity, qui potest capere capiat, 
Mat. 19.12.  (which Luther himself in the 30. article of his assertion, held to be the only evangelical Counsel) with that precept, non moechaberis: than you shall see evidently, that an higher degree of perfection is in the action conformable to those two counsels, then in the actions enjoined in the other two Precepts. For in actions there must needs be degrees of goodness; witness some actions good in a mean degree of goodness; as not to hate his own flesh, to requite good for good, not to steal, not to commit adultery, etc. Wherein I may demand with our Saviour, what singular thing is done? do not Publicans do the same? Did not blindfolded Gentilism do these things? Other actions there are, which are good in a higher degree of goodness: such are the actions, performed in the Counsels of voluntary Poverty, virginity, and the like.  
ANSWER.  
That which should lighten and illustrat your meaning, doth clod and cloud it. Such illustrations as these are broods of the night of ignorance; begot in darkness, conceived in blindness, and brought forth in doubtfulness. 
Luther Tom. 2. Assert. art. 30.  Luther is here ill cited by you: for in the place quoted, he alloweth john Hus to have offended in numbering 12. evangelical Counsels, quum non sit nisi unicum virginitatis sive 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 counsel, in his 2. Tom. de votis Monasticis, c. de virginitate. Degrees of goodness we deny not: but will you then in these actions, make an opposition between these degrees, where there only is a supposition, and call the imperfecter degree, a precept; and the perfecter, a counsel, when a Counsel is but a degree of the same precept? It is as if jacob should dream a lower round of his ladder to be a ladder, and a higher round to be above a ladder. To hold, that calor ad octo is more than heat, because calor ad quatuor is heat, would argue much weakness and ignorance in Philosophy: to hold that to love the Lord with all the heart, with all the mind, and with all the soul, is more than to love, or more than 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 equal, witness the Apostles forsaking all, & following Christ: did all do so that believed in Christ? witness the first fervour, & zeal, of the Primitive 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 down the whole price thereof at the Apostles feet; witness S. Austin in his 18. Sermon de verbis Apostoli: where that good Father speaketh thus in the person of certain virgins (in his time) religiously devoted, and consecrated unto the entire service of their God, Quod jubes, ne adulterae simus, hoc praecipis: amando te plus facimus quàm jubes. Whereas thou commandest us not to commit adultery, this thou givest us in charge by way of precept: but in loving thee, we do more than thou commandest. Witness learned, & judicious Hooker in the second book of his Church Polity, in the third page before the end of the same book: witness also the Apology in defence of him, written by Doctor Covell; in the 14. Chapt. of Satisfaction.  
ANSWER.  
Tertullian observeth, that Orthodoxal teachers use first to teach, 
Lib. contra Valent. c. 1.  and then to persuade: but heretics use first to persuade, and then to teach. I can find abundance of wants both in your manner & method & matter of this sermon, 
This sermon doth neither teach nor persuade.  teaching by false proof, & persuading by feigned power, to strengthen that which no man besiegeth, or gain saith, that there be degrees of perfection. In this part, your proofs so sinisterly collected, from the practice of the Apostles, Authority of S. Austin, from the opinion of Mr Hooker, & Doctor Covell, need rather an interpretive answer, than a defensive 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 keep their Scrip & Coat. Friar juniper thought that was too much, & ran about, without his breeches: and Friar 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 jubes, 
Serm. 18. de verbis Apost.  by loving thee we do more than 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 understood in genere to others, that God did not command all so to love him as they did: that is, in that kind, he commandeth all to avoid adultery, but he commandeth not all to profess Virginity; and yet those that he hath separated for that kind of life, are bound, because commanded so to live, and cannot say plus facimus quàm jubes. For your third allegation out of that Reverend Author Mr Hooker; In the place cited, he maketh not any mention of the word Counsel. One of his propositions among others is this, that God approveth much more than he doth command, which may be spoken in a good sense, for as much as God doth approve many things he doth not particularly command in holy Scriptures. I will seek no other example then that which Mr Hooker allegeth there, his words be these, 
Hook. 2 book of Eccles. Polity § 8. p. 120 lin. 39  Hereat S. Paul undoubtedly did aim, in so far abridging his own liberty, and exceeding that which the bond of necessary and enjoined duty tied him unto. What that was his marginal quotation showeth. 1. Thes. 2.9. the words be these, 
1. Thess. 2.9.  Ye remember brethren our labour & travail, for we laboured day and night, because we would not be chargeable to any of you, and preached unto you the Gospel of Christ. To preach the Gospel so freely, as that he that serveth at the altar, doth not seek maintenance from the altar, is more than is enjoined generally to the Ministers of the Gospel, and yet is approved in the sight of God, and no doubt rewarded. Yet upon some circumstances, where the people are unwilling to hear, because unwilling to pay for their hearing: a Minister, ratione officij, rather than beneficij, is bound to preach, because his rule is this, ubicunque quandocunque quomodocunque, wheresoever, whensoever, howsoever: he is commanded to preach the word, in season, & out of season. For your authority out of learned Doctor Covell, I answer aetatem habet, doctrinam habet, he may save you the help of a Friar to lash you, for stealing out of that one Article above forty lines of his words without his meaning. According to my understanding, all that he endeavoureth to show, is, that there be diverse degrees of perfection in this life, and of glory in the life to come; that, to attain this perfection, some courses be more exquisite than others; that such courses are not of necessity prescribed to ALL, & therefore in that regard they may be said to be more than is commanded in general, or in particular to any absolutely, but only conditionally with supposal of gift or vocation. These he calleth Counsels. And we refuse not the name if the thing were taken aright, but that by such we may merit for ourselves and others, and come with an overplus to be treasured up, to make merchandise for indulgences, let him speak himself what he thinketh in this Article whence you borrowed much, but understood little. The 8. 
Article 8. of defence of M. Hooker. Title Super.  Article of his defence of Mr Hooker, in the Title, works of supererogation: whereas you quote him for the 14. Chapter, the Title Satisfaction. But to the purpose, in the place above cited the upshot of his tract is this, we cannot supermerit, by these more than we ought. Therefore his speech fasteneth no post in your weak building. And in a word, to add this corollary to Mr. Hooker & Doctor Covell which will I hope give 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 schools have made use of in the Metaphysics to prove that conceptus particularis, a particular conceit, is ever more perfect than an universal, so species than genus, individuum then species is held more perfect because in descending downward there is ever something added to the perfection of the universal, 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 universal precept bindeth all, and in that may be said to want no perfection, yet the particular, adding some thing from extraordinary means to a branch of the general precept, is some way said, to be a more exquisite way: notwithstanding, these lists are ever to be kept: that as the Poet spoke 
Est modus in rebus sunt certi denique fines:  
Quos ultra, citraque nequit consistere rectum.  So say I, and so held these in divinity, in all the actions of our life there be land marks of our procession, which strive we never so earnestly we cannot go beyond: and therefore not beyond the precept.  
Mr LEECH.  
The perfection of man here in this life, is the soul's union with God; not essential, (for this is peculiar only to the Trinity.) Not personal (this proper to Christ his humanity.) Not sacramental (this extendeth to the whole Church in general.) But it is, unio animae spiritualis, the souls spiritual union with God, when the soul is wholly sequestered from the world, and is sincerely ravished with the love of God, of Christ, and of her neighbour; guided, & led thereunto by precepts, and Counsels.  
ANSWER.  
It is true according to Bernard, that the union of the soul in this life, is not essential, or personal, or Sacramental, but spiritual. But this union hath not its full complement in this world, the soul cannot be wholly sequestered from the world. It hath not the true participation and fruition, therefore not the true reality of this union: not so ravished with the love 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.  Witness Paul, The good that I would do, I do not; but the evil that I would not do, that do I.  
Mr LEECH.  
Which precepts, and Counsels, though they perform this, yet do they diversely direct thereunto, 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 Counsels and Precepts are conversant about divers things, this is a real diversity: and yet they differ in modo, not in re, hereby you contradict a real diversity.  
Mr LEECH.  
To explain this point. Some things are contrary to the love of God, wherewith Charity, and the love of God, can have no more agreement, then light and darkness, God and Beliall, the Ark and Dagon, Baal his false priests, and Eliah the Lords true Prophet. And for removing these forth of the way of perfection, precepts are mainly given.  
ANSWER.  
It is true, some things are so diametrally opposed, as the Northern and Southern Poles shall sooner meet, than they shall ever agree. And such is, for example, the disagreement of us and the Papists, 
In 2 Tracts dedicated to the last King of France.  in points of religion: in which Pier Coton hath taken some pains to reconcile both, which is as impossible, as if reconciliation might be made between righteousness, 
2. Cor. 6.14.  and unrighteousness; believers, and infidels; the cup of the Lord, and the cup of devils. For our difference is not for circumstance, but for substance: and, 
Academy. Quaest.  as Tully spoke of the Stoics and Academics, 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 blood of Christ or merits of Saints, a written verity or unwritten vanity, honourable marriage or abominable Monkery, the Lion of the tribe of juda in authorizing Kings, or the Bull of the Pope of Rome in deposing Kings, shall take place. These be contrary as the Ark, and Dagon; Baal his false Priests, and Eliah the Lords true Prophet. But to the purpose, Precepts are not only given for removing these out of the way of Perfection: but for removing all kind of hindrances whatsoever. Every spot of sin by the precept is prohibited: and therefore every spark of occasion of sin, is by the precept to be removed.  
Mr LEECH.  
Other things are impedimenta charitatis, or impedimenta actus charitatis: 
Bern. ser. 35.36 parvorum sermonum.  that is, non illicita, sed impedimenta justitiae; impediments of charity, or impediments of the acts of charity, to wit not things simply unlawful, but encumbrances unto righteousness: and for removing of these lets, Counsels are given.  
ANSWER.  

Aq.  It is so that they be impedimenta, but it is as the schools teach, vitio hominum, non natura rei; adiumenta his: impedimenta illis: pro donorum varietate. Riches a great means to set forth God's glory: Abraham was rich, so was joseph, so was job. Can not these therefore be perfect? Riches well used may serve even in the way of perfection, ad necessitatem, ad honestatem, ad liberalitatem: &, the Schools observe, that there is triplex solicitudo; Providentiae, Necessitatis, & diffidentiae: the two former are lawful and commendable: so may the possession & Christian use of riches, be not only tolerable, but available to God's glory.  
Mr LEECH.  
The first inioineth abstinence from things simply evil and unlawful, that cannot stand with the love of God, nay contrary to the love of God, and of our neighbour. And for removing of these, a Precept is necessary. The second commandeth not, but adviseth abstinence, from things not simply evil, nor in themselves unlawful; as marriage, & the riches of this world (the good creatures of God) but they may well stand with the love of God; yet may they be so used, nay rather abused, that they may withdraw the mind from the love of God. Qui duxit uxorem, 
2. Cor. 7.33.  curate quae sunt mundi: the married man careth for the things that are of this world, etc. Again; it is easier for a Camel to pass through the eye of a needle, then for a rich man, that trusteth in his riches, (for so Christ expoundeth it) to enter into the kingdom of heaven. Are not here marriage, and the consequences thereof (necessarily ensuing) riches, and the cares thereof, impedimenta justitiae, lets, & encumbrances unto righteousness? And therefore these are left arbitrary, and at our free choice, to be followed, or pretermitted, as every man's proper gift shall be; unusquisque suum habet donum; 
2. Cor. 7.7.  every man hath his proper gift. So S. Hierom ad Eustochium; and against jovinian, S. Ambrose, in the 10. book of his Epistles; the 82. Epistle ad Vercellensem Ecclesiam; and in his tract de viduis, towards the end. S. Augustine in his 61. sermon de tempore: the second book of his evangelical questions, chapter the 19 and in his Enchiridion, ad Laurentium chapter the 121.  
ANSWER.  
Your distinction is not found, your authority unproved, and your discourse impertinent. The second member of your distinction by which you mean Counsel, doth not only advise, but command I must return the speech of Gregory upon you, wherein 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 counsel or advise, but a command, yea so expressly 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 use the blessing of riches I spoke of in the former Paragraph. And of marriage I may speak much more, it may be a help to attain salvation. How was Eve Adam's helper, if it so much be hindrance to God's glory? How was Adam being married perfect in state of innocency, how shall the believing wife save her unbelieving husband, how shall Sara among the married, Hanna among the barren appear in Perfection, 
Ad Eustoch. Espen. come. in 1. Tim. 3.  as S. Hierome saith? And how may a man marry and not hinder his desire of perfect life, as Espencaeus doth affirm and teach: if that marriage be such an obstacle and impediment? Yet notwithstanding all this, if marriage be like to be an unavoideable hindrance to the service of God, a man must cut of the thought of marriage not by advise but by express command, 
Mat. 5.30.  yea upon pain of eternal damnation as Christ doth witness; If thy hand offend thee cut it of, and if thy eye offend thee put it out: better it is to go into heaven with one eye or one hand, then into hell. Now for your Authorities: 
Coccius.  what * Cock hatched your Authority, and like a Cuckoo brought them into his own nest I find, whence these Testimonies be urged verbatim as you quote them. 
The most authorities drawn from Bellarm. Coccius & others from their tracts of Monkish life.  Coccius Treasury out of the bad treasure of his heart lent you them. Vita Monastica is the Common place and Arsenal from whence you furnished yourself, which is the less 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 understanding could carry, otherwise Bellarmine & jodocus Coccius could have furnished you with many more 
* I am far from terming the ancient Fathers so, but I mean, the authorities falsely & sinisterly drawn out of them be false witnesses.  false witnesses. But if I should take out a Commission from the king's bench of Scripture to examine these, not one of them would stand to you. You begin with Saint Hierome, if I should usher Saint Hierome, with the estimation that some great Clerks among your Priests and jesuits have 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 quickly unedge the authority you seek 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 jesuit Acosta, Virginitatis oppugnatores insectans, videtur aliquando matrimonio iniquior. But I proceed to the exposition of him, rather than exposing so holy a Father to detraction. S. Hierom ad Eustochium hath these words, Quod non habet Domini de virginitate praeceptum, etc. Besides that S. Hierom is hardly censured by your own, for that and the like speeches, it is manifest that there his words be rather declamatory than assertatory: and howsoever he speak thus, Si virginitas imperata, nuptiae videbantur ablatae; yet, that virginity is commanded, he granteth, when in another place he calleth it praeceptum virginale. Again, in his 1. book against jovinian though he hath such words as you intend, Quia ubi consilium datur, offerentis arbitrium est; ubi praeceptum, necessitas est servientis: yet I again answer S. Hierom doth call that which is here by him termed a counsel a precept, in his Commentary on the 19 of Mat. he hath not only the words before urged, but more, praeceptum pudicitiae, praeceptum virginale etc. Secondly, if you urge the power and strength of this his speech, ubi consilium datur, offerentis arbitrium est: I answer that the word arbitrium doth interpret the word 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 upon 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. Paul, but there is no warrant for such interpretation. What need we seek light of a Candle when we have the most resplendent beams of the Sun? And what need we to crave the help of a translation in a point of controversy, when we have the original? 
2. Cor. 7.25.  First I say the greek hath the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth advise, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is interpreted Counsel: & therefore though I own all reverence to S. Ambrose, and the other Fathers, yet if they read it so, when the word in the Primitive sacred Copy doth not so render it, I had rather prove the Fathers by Scripture, then prove 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 do condemn the vulgar Translation to have monstrous corruptions of all sorts. scarce one copy to be found undefiled, sundry places to be thrust from their natural sense, the Translator to be no Latinist but a smattering Grecian. And sure, as your own do thus condemn your own Copy of the Trent vulgar Translation, so do I the old vulgar (for I will never believe that S. jerom so translated it.) But as Lindan thought of your Translation, that he was a Grecian, no Latinist: so think I the contrary of him that interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify Counsel, he was scarce 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 above the law, above the general law commanded to all, but not above 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 urge out of Ambrose; Foeminae non coguntur autoritate aliqua praecepti, etc. It is meant not by authority of any general precept commanding all women, but by the especial which doth enjoin 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 honourable: integrity, not virginity, for in Marriage there may be great measure of integrity. That which closeth up this sentence, bene dixit Apostolus, De Virginibus praeceptum non habeo, consilium do, the Fathers are no strangers to this interpretation that there is praeceptum omnium common, 
Greg. in 26. Moral. c. 25.  & praeceptum aliquorum particular, a general precept enforcing all men, such a precept concerning Virgins, the Apostle had not; and there is an especial precept enjoining some men, this was the Counsel Paul meant, and that Counsel is the precept which Christ gave, 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 special precept, which he calleth by the name of Counsel, and so doth expound himself in his 3 book de Doct. Christ. c. 17. when he affirmeth alia omnibus communiter PRAECIPI, alia singulis & quibusque generibus personarum: here is the universal or common, and that proper or special precept distinguished & he giveth the reason, that God hath not in this only taken care for the general infections, sickness of sin in all; but particularly for the spiritual disease and infirmity of every one, 
Psal. 103.  he hath given medicine to heal 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 jubes; da quod jubes, & 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 aim at the word, for I find no quotation of these places oft urged, I say the former of these 
* Evang quaest. 2. l. cap. 19  whence you would prove not only Counsels, but supererogation, meaneth nothing else, but that a man may by grace outstrip the common injunction enjoined 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, etc. Danaeus answereth, that howsoever Austin seemeth to distinguish Counsels and precepts there: yet the very word in that place, speciali Consilio, doth sufficiently manifest his meaning to be of precepts. For an especial Counsel is only herein especial, as having reference to a general: but general Counsels there be none, but only Precepts: therefore it is plain, by speciali consilio he meant a special precept. Thus you are left without authority, the scabbard whereof you will presume to keep, for you see the sword is taken from you, or else so unedged that it serveth not for your turn.  
Mr LEECH.  
Precepts and Counsels therefore differ thus. Precepts are of necessity; Counsels arbitrary, left to our free choice. Both aim at the mark of heaven, by shooting at the butt of Christian perfection, but differ in the manner. Both level at the means of salvation: that is, perfection of charity, yet Counsels after a more exquisite, and excelling perfection.  
ANSWER.  
Counsels and precepts do differ no more than Genus and species; for Counsels be but the branches and species of Precepts: neither be they left to our free choice, for we have no free choice, but in every good thing the directing hand of heaven doth dispose of us. Secondly, they be not Arbitrary simply. If we grant them to be Arbitrary in regard of the things to be undertaken which be indifferent: yet they be not so in regard of the persons undertaking, who are bound to love, & serve, and fear God as much as they can with their best gifts, and yet in the end be unprofitable servants.  
Mr LEECH.  
The stage of this world, and the theatre of the Church present unto our free choice the world's trash, and heavens true treasure, the more man cleaveth to heavens permanent felicity, the more perfect, & excellent is he; nay to cast the world's trash wholly away in lieu of heavens treasure, as seafaring men do their goods & wares, in danger of shipwreck, when the life is in hazard, this is no precept of necessity, but only an advice of greater perfection.  
ANSWER.  
The stage of the world, and the Theatre of the Church, are very unfit Phrases, and more unfit to be coupled. But these do not present to our free choice the casting away of the world's trash: for the Apostle, necessitate praecepti, 
Heb. 12.1.  doth bind every man to cast away every thing that presseth down. And yet all Christians are not generally commanded to give away all, or cast away all, but to imitate the merchant in a dangerous tempest, to cast away all, rather than hazard his life, and this is but conditional: and when the danger is less, he will departed but with some part, reserving the rest for helping forward his traffic. So the Christian seafaring man, will upon an extremity rather forsake all worldly profit, then endanger the shipwreck of faith, & a good conscience. Nevertheless 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 men's misery, for their relief, always so giving, that he may always give.  
Mr LEECH.  
Transgressor's of the laws precepts, deserve punishment; but they that perform not Counsels sin not; only they want some measure of perfection.  
ANSWER.  
They that perform not counsels, as evangelical precepts particularly enjoined them, sin peccato omissionis. For a man must serve 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 love the Lord thy God, with all thy heart, with all thy soul, and with all thy mind: 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 soul, the consecration of the life; in the mind, the sacrifice of the understanding. Yea scire is required in the heart; velle in the soul; posse in the mind: all our faculties, of soul, and body, are required by that precept, delivered in the law, confirmed in the Gospel, and containing the very sum of Law and Gospel, of Precepts and Counsels, and requiring the utmost degrees of perfection that may be performed in this life.  
Mr LEECH.  
Observers of Counsels shall have greater reward, yea they shall sit upon thrones; and not only judge the twelve tribes of Israel, but doom both men and Angels. It was Christ his promise of remuneration made to his disciples for their consolation, to encourage them to go forwards with the practice of Christian perfection, embracing for his, and heavens sake, voluntary poverty, virginal 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 judge the Angels? etc. 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, shall have greater punishment.  
ANSWER.  
To the Saints in general it is promised by the Oracle of truth, 
Mat. 19.28.  the truth himself, not only in Matthew, that they shall sit upon twelve thrones, and judge the twelve tribes of Israel: 
Luk. 22.30.  but also in Luke, that they shall eat & drink at his table in his kingdom, & sit on seats, and judge the twelve tribes of Israel. And it is most true, that S. Paul saith to the Corinth's, 
1. Cor. 6 2.  that the Saints shall judge the world, & shall judge the Angels. In the Gospel, Christ pronounceth it unto them of the regeneration; and in the Epistle, Paul proclaimeth it unto the Saints: and will you impropriate so great an honour, only to your Observers of evangelical Counsels? The Saints shall judge the Angels, judicio assessionis, or approbationis, as the Schools speak: but they have this endowment of honour, for being of the regeneration, not mentioned for keepers of Counsels. And it was not only an assurance made to the Disciples, but to all the Saints; neither were the Disciples professors of voluntary poverty, virginal chastity, or humble obedience, as you interpret obedience. First, not of voluntary poverty; we never read they begged: Paul made Tents, and Peter did fish; neither of them did beg: and, not only the Disciples did labour, but, as S. Austin proveth, the Monks & Clergy men of ancient times, enjoyed both their possessions, and wives, 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 wives. Arrogantissimè se vocaverunt, saith S Austin, they did most arrogantly call themselves Apostolici; I may add, that most falsely they called themselves so: for the Apostles did not refuse the communion and fellowship of any, in that kind, neither were they professors of voluntary poverty, as it is proved; neither did they profess virginal chastity, as I proceed to prove. The Apostles, for the most part, were married men: S Ambrose saith, 
In 2. Cor. 11.  ALL but only john the Evangelist. The old Postils, 
Dormi secure in johan. 2.1.  Dormi secure, Bentontine, & others, say that S. john was also married, and that when Christ was at the marriage of Canaan in Galily, than john 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 do so affirm. For their humble obedience, they practised all obedience in general, but not Monastical obedience, as you intent; not such obedience, as Ignatius warneth his fellows of in an Epistle to them, that they be careful lest (saith he) the famous simplicity of blind obedience should decay. 
Ep. ad fratres in Lusitan.  A blind obedience indeed: for it is so straightly enjoined them, 
Pseudo Martyr cap. of jesuits obedience.  that if one of them were so highly dignified, as in a revelation to talk with Angels, if his superior call him, he is bound to leave them and come away. The obedience of the Apostles was no Monastical obligation. And howsoever Bellarmin would found this upon Christ his speech to the young man, sequere me: yet, 
De Monach. c. 9 § sex Test Mat. 19.21.  if it would please his fatherhood to look into the Text, he shall find, that that obedience is there Commanded, not counseled; 
Matth. 19.21.  it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an imperative, follow me. But his cardinals hat, serveth for a cap of maintenance, for more wrest and enforcements of Scripture than this. You double your citation of the Saints judging the Angels, which you say all the wrangling wits, and private contentious spirits in the world, cannot wrest them. The words of Scripture with all joy and comfort we acknowledge: but the inference we deny. You sprinkle your lines with sulphur, in steed of salt: we wrangle not about Scriptures, we abuse them not, we wrist them not; we say to all, that shall read 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 us they will believe. But, for the abuse, detraction, profanation, falsification, and blasphemation of Scripture by men of your side, it is so common, that men and Angels stand aghast at it. The young Novice, that understood his father was an Abbot, said he might well cry Abba Pater. 
Owen. Epig.  And Gonzaga himself, the devout jesuit, 
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 heaven. These jocular wrest be hateful, and harmful: but there be not only these among you, but most monstrous, and blasphemous wrest of holy writ, whereby, as enemies of righteousness, 
Act. 13.10.  ye cease not to pervert the strait ways of the Lord.  
Mr LEECH.  
To shut up all in one word; Precepts are exalted as necessary; Counsels are offered as voluntary, and arbitrary. The one being done, is praised, & highly rewarded: the other being undone, is reprehended, and punished.  
ANSWER.  
In one word, 
Bell. de Mon. cap. 7.  you should have urged Bellarmin his own words, from whom you had this Paragraph, lib. 2. de Monachis, cap. 7. Praeceptum visua obligat etc. To which junius & others answer, human 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 counsels being commands as, among others, that to the Church of Laodicaea, I counsel thee to buy of me gold tried by the fire, that thou mayest be made rich: it is a command, because it hath a threatening inferred in the former words; 
Rev. 3. ●6.  It will come to pass, that I will spew thee out of my mouth: the threat menaced, enforceth it, as necessary; if necessary, a precept, and so your distinction between the precept and counsel, properly holdeth not.  
Mr LEECH.  
This distinction betwixt precepts, and Counsels, is no new doctrine. S. Hierom ad Eustochium, de custodia virginitatis, and against jovinian, layeth down the point, and differences thus. Where there is a counsel, there is left a freedom; but precepts enjoin a necessity; precepts are common to all, Counsels are the perfection of some few. (And this is agreeing with that of Gregory in the place above cited; non omnibus praecipiuntur, sed perfectioribus consuluntur: they are not commanded to all, but advised to men of the perfecter rank. Precepts observed have a reward, not observed a punishment; Counsels not observed have no punishment, but observed have a greater reward.  
ANSWER.  
Your urging of these fathers is no new argument, it is twice before answered. Is this no new doctrine? Plead antiquity while you will, Scripture hath taught me that the Gibeonites old shoes were but feigned, and that Bildad stood on Antiquity to overthrow the Truth. His words prove your work, for he was the first that corruptly urged the Fathers; 
Ios. 3.5. job. 8.8.  Prepare thyself to search of their Fathers (saith he.) How the Fathers have understood, hath been sufficiently delivered. The point is this: doth S. Hierome, S. Gregory, or S. Augustine, any where affirm that a man furnished with gifts beyond other men, is not bound by God's commandment, to make use of those gifts to the utmost of his ability, to set forth God's glory & his own good? If you show this, you prove somewhat: if not, nothing. Where you infer, that Counsels not observed have no punishment: Bellarmine in those words wrested out of S. Austin against himself, 
Lib. de Mon. cap. 7. § 2.  is thus evicted. The Cardinal confesseth, that a Counsel includeth a Precept: if therefore he that observeth not a Counsel be not punished, than the observation of the Precept is not punished. And if the careful keeping of a Counsel be not punished, it is to be only so interpreted, that it is not punished in those who are not tied to it: as, if Abraham neglect virginity, it is not censured; but, if the Nazarite breaketh that injunction, it is condemned.  
Mr LEECH.  
And to this purpose, almost in the very self same words speaketh S. Augustine in his 61. sermon de tempore: his 18. sermon de verbis Apostoli: his second book of evangelical questions cap. 19 & in his Enchiridion ad Laurentium cap. 12. S. Ambrose in the 10. book of his Epistles, the 82. Epistle ad Vercellensem Ecclesiam, and his tract de viduis, propè finem: & generally the Greek and Latin Fathers: such is the uniform consent, & heavenly harmony of all orthodox 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 urged authorities make but weakly for the cause; or else you took them up in gross from Coccius Treasury, or some Polyanthy. The mad man in Athenaeus, 
Athen. Dipnos.  that thought all the ships that came to the haven to be his, was for no other cause more ridiculous then for such a brag as yours, that all the Greek and Latin Fathers, heavenly harmony of all Antiquity is yours. In your Pythagorean cares you hold the orbs to make music, and dream of a harmony and consent, where there is none. All the Fathers disclaim as illegitimat this opinion, and so your jury hath given verdet against you. And 
* jerom, pa. 145 Ambros. p. 146. Aug. pag. 147.  these in particular are answered.  
Mr LEECH.  
The defence therefore of evangelical Counsels of perfection quoad viam, & quoad gradum, which I would only commend unto the learned and judicious (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 certain Counsels, which the Ancient pillars, and patriarchs of divinity, call consilia perfectionis Counsels of perfection: and they are so called, non quòd ipsae sint perfectiones, sed dispositiones quaedam ad perfectionem, quae constat in hoc, ut mens hominis Deo vacet: that is, not that they are in themselves perfections indeed, but rather dispositions, directions, preparations to perfection, which consisteth mainly in this; that the soul (wholly sequestered from the world) may be truly, and sincerely ravished with the love of God, and of his neighbour.  
ANSWER.  
You should say, the offence therefore of evangelical Counsels: for the defence was so bad, that heresy, novelty, and almost blasphemy were the best upholders of you. I would not possess your will, unless I entered in with authority by the portal of your judgement: but certainly, if you would drive away those impediments of conceit, opinion, prejudice, and error, from the entrance of your soul, you might easily admit the truth to keep mansion in you, where now she hath small habitation. You present your doctrine, you say, to the judicious and learned, that know the course of Antiquity: you should say iniquity, for who knoweth not by reading of you, how you derogate from the law? approve that a man may do more than is commanded by God, make Angels but equal to men, before teach the greatest degrees of perfection, & now, when you have better consulted about your Counsels you teach they be not the perfections of man, but dispositions to perfection. When you were among us, you were such a one as the soldiers of Gastro, 
Polycenus de strat.  an Egyptian in Grecian harness: and as you were then ready to hold Papistical Paradoxes among Protestants; so now you are constrained to confess a truth of Zion, in Babylon, that counsels are but dispositions. 
Act. 9.5 Tho. 22ae. q. 184.  And so hard a point it is, to kick against the Truth, that Bellarmine is also forced to confess out of Thomas that perfection doth consist essentially in Precepts. And thus what Gerson hath formerly delivered truly, that Counsels do only dispose to the better fulfilling of the Precept, the same at length you are drawn to acknowledge unwillingly. Where be your entia transcendentia in regard of the general precept? Logic will not admit a particular to transcend a general. And whereas you require that the soul should be ravished with the love of God, thus much the precept commandeth in the highest manner that may be performed. What did David practise and profess but the law? & he was so ravished by this law, as that he protesteth twice, 
Psal 69 4. Ps. 119.139.  that the zeal of God's house had eaten him up. If your counsels stretch further than the law, you know the story of Esop's Frog, that would swell bigger than his skin could stretch, and so broke.  
Mr LEECH.  
And therefore as Origen excellently observeth in his commentary upon S. Matthew his 8. Homily, upon those words of our Saviour, given by way of Counsel to the young man: if thou wilt be perfect, etc. Non sic debemus intelligere, ut 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, ut incipiat ex eo tempore proficere: that is to say; we are not so to understand perfection, ●hat in the very moment, wherein a man giveth all his goods to the poor, he is made altogether perfect, but from that time forwards, the speculation of God beginneth to lead him unto all virtues, that ever after he maketh a good progress.  
ANSWER.  
Origen his speech is most true, and none deny it. But I may ask you, as the Poet did, Quo nunc se proripit ille? I confess the true urging of an orthodoxal Father in a sound point of religion, it is either a light to confirm, or as lightning to confound any that contradict that doctrine. But, as Pliny mentioneth, when divinations were made upon the fall of lightnings, 
Plin. lib. 2. c. 43.  those lightnings that fell into the sea, or on tops of mountains, were never brought into observation, but were called Bruta fulmina: so when the testimonies which you urge, fall not upon the point in hand, I may call them Bruta fulmina, though the authors be most worthy, yet their authority unfitly, & therefore unworthily urged. You urge Origen here, but observe whether to the purpose or no. You are to prove, that there are Counsels of perfection that surmount the precepts of the law, whereby a man may do more than he is commanded. But how doth this appear? You answer by this argument out of Origen, when a man forsakes all, than he beginneth to be perfect. Ergo he doth more than the law commands. Do you hold this to be good fustian? I would be loath to give you any thing for it.  
Mr LEECH.  
This also is evident in the words of our Saviour, 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 certain direction, preparation, or disposition unto perfection. And so the very form, and manner of Christ his speech doth evidently convince. For first he proposeth the question to his arbitrary election: If thou wilt be perfect. Secondly, he pursueth it with a direction: go sell all that thou hast, and give to the poor. Thirdly, he inferreth the conclusion, the very life, and consummation of perfection; follow me. Lastly, he annexeth the remuneration, the forciblest motive that possible could be to draw a man to that resolution of Christian perfection; thesaurum habebis in coelo, thou shalt not want thy reward.  
ANSWER.  
Our Saviour indeed placeth not perfection in divitiarum abdicatione, or in rerum carnalium abnegation, but teacheth that the forsaking of the world, is a certain direction or disposition to perfection, in those that are covetously affected, as the meaning of the place showeth. Such a one was this young man, for when he heard that he was to sell all, he went away sorrowful, so that as much as I can draw out of the Elixir of the best Interpreters, it is proved strongly to my judgement and understanding (both which I seek to keep inviolably as my soul, from deceiving, or being deceived,) that Christ's speech was a personal precept proposed to him, and not a counsel arbitrary, as you gather. All are not obliged to do the like, but all so affected (as he was) are enjoined, & without forcing or wresting, out of your own words I will evict it to be a personal precept: you close up the Paragraph; pag. 41. The distinction of Precepts and Counsels, thus; Precepts observed have a reward, not observed a punishment; Counsels not observed have no punishment, but observed, have a greater reward. I argue thus, If the neglect of this Injunction to the young man were punished, then was it no Counsel, but a precept: but the neglect of this Injunction to the young man was punished: ergo It was no Counsel, 
Nil. Thes. de precat. Papae.  but a Precept. Nilus' thought it in vain to debate with the Pope, because the Pope would be judge himself. But I think it my best advantage to decide this with you, when, ex ore tuo, your own words shall be judge for yourself. For the Mayor, I prove it out of your own words, Precepts not observed, are punished; Counsels not observed, are not punished, 
Page 41. § The distinction.  pag. 41. in the end of the Paragraph, The distinction. The Minor, I prove out of your former words of this young man, 
Pag. 8. § O what an exchange.  p. 8. Parag. O what an exchange etc. where afterwards showing his grief 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 hell. And in the lines following you intimate that he was damned, for not obeying Christ; when in these words you affirm, if he had done this he had been secure of his salvation: therefore not doing it, the rules of the school make plain, Contrarij affectus habent contrarios effectus. And to make this more plain, if he were in heaven, he needed not repent; nay he could not repent. For, as S. john in the Revelation speaketh, 
Rev. 21.4.  There shall be no more death, nor sorrow: & sorrow is a most essential part of repentance. So then a Counsel neglected is punished; & therefore, habeo confitentem reum that it is a precept, for he now repenteth, and is punished. But I return to your young man. The scope of our Saviour in his speech to him, was no other than this, to correct by the law, that which was amiss; and to increase by his love, what he saw laudable in him: resolved Paraphrastically in this manner; Somewhat it is thou sayst o young man, and I approve thy endeavours. Thou sayest thou hast observed the law from thy youth, yet mistake not: the sense of the law is stricter, than thou collectest of the words; the justice of the Scribes and Pharisees must be exceeded, & more performed than the old gloss requireth. For thyself, I know thee to be tainted with the leaven of Covetousness: thou lovest thyself, which howsoever the world taketh no notice of, yet the trier of the hearts, and rains, seethe it to be thy imperfection. If thou wilt therefore be perfect, that is, if thou wilt fulfil the law, not to satisfy the letter only, which commonly is held enough; but exactly take the sense, as the lawgiver strictly requireth: go and sell all (for thy riches are a clog unto thee, they possess thee, not thou them) & then thou shalt be fit to fulfil the law according to the meaning, and then the better mayest thou follow me as thou oughtest. 
Hieron. Beda. Chrysost. in hunc loc. Ambros. Hierom. Austin. Bellarm. 2. de mon. c. 9  The Father's favour this exposition; Hierome, and Beda, Non voto discentis, sed tentantis interrogat: though Chrysostome dislike this, yet he denieth not but that he was covetous, and a lover of money. Ambrose, Hierome, and Austin cited by Bellarmine against us, prove no other thing, but that our Saviour teacheth here a perfection no more than the law requireth, in its own true meaning; but more than the young man had attained. Bellarmine's own close is, Si vis esse perfectus, vend omnia; nam hinc apparebit te habere perfectam charitatem: which perfect charity I take to be no other, but to love the Lord with all thy heart, 
Mat. 22.  mind, & soul. In the end of this Paragraph as in many others, you contradict yourself: for having already taught that voluntary poverty is a perfection, now you acknowledge that if the young man had sold all, and so undergone this poverty; yet the consummation of perfection had not been in this, but in sequere me, in following of Christ.  
Mr LEECH.  
Now this following of Christ (which is nothing else but the soul's spiritual union with God) is our Christian perfection: whereunto the abdication of riches fitteth, & prepareth a man, listening not so much to that which is lawful, as to that which is expedient: avoiding riches, and other things of like nature, not as things unlawful, but as impediments, and hindrances unto righteousness.  
ANSWER.  
Abdication of riches fitteth those indeed, that are covetously minded: for to such only these are hindrances and impediments, and no other. Did God grant a clog to Solomon, when he gave him wealth? Let me propose a Question. Is it lawful for all men to sell all that they have, 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 give alms, or exercise deeds of liberality, when they have nothing? If otherwise: then this is no arbitrary counsel, but a particular precept to some, to whom it may do good. And, howsoever that be true which S. Austin in the 61. Psalm 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 unlawful when they be impediments unto righteousness.  
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 Counsels, unless both actions of precepts, and counsels, be rightly referred with relation to the end, of all the actions of precepts and Counsels, which is charitas erga Deum, & proximum propter Deum: charity toward God primarily, and charity towards our neighbour for God's sake, secondarily.  
ANSWER.  
This place of Austin is most forcible for our assertion, and returneth upon you vnavoidably. For if all that we can do by precepts and Counsels, 
Deut. 6.5. Mat. 22.37. Marc. 12.30. Luk. 10.27.  are referred as means to attain this end, to love God above all &c. and if this be so expressly and often commanded, not only by Moses in the law; but thrice by Christ, in the Gospel: how then can counsels outstrip precepts, that by them may be performed works of supererogation, unless the means should exceed the end, and the middle the top. S. Austin doth highly extol our love of God, the more to exhort us thereunto: and the Schoolmen with him, and out of him, do urge the worthiness of charity, being (as they affirm) bonorum principium, quia à Deo; bonorum medium, quia secundum Deum; 
Albert. Aquin.  bonorum finis, quia propter Deum: and do further observe, that, whereas other virtues have bonum for their object, 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 God's sake. Nostrarum haec meta viarum  
Mr LEECH.  
And because the performance of the actions of precepts, are, in themselves, absolutely necessary for atcheiving this end (being such, as without it, the end cannot be attained) and the performance of the other of Counsels doth only secondarily tend thereunto, as a help, or as a removens impedimentum: hence is it that schoole-divines, have 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 Counsels.  
ANSWER.  
You come nearer and nearer to us. If Perfection consist accidentaliter & secundariò in Consilijs: then Counsels are of less value than precepts, 
Caietan, in Th. Aq. 22ae. hoc articulo.  as much as the circumstance is less than the substance. And Caietans' grain of salt must season this distinction, and then it may well be admitted: precepts necessary to all, as including the thing to be done; Counsels necessary to some, as prescribing secondarily and accidentally, the best manner for them of fulfilling the precepts, which, as I have often said, be 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 talon received, & the ability 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 confederates in jovinians heresy.  If any be so wedded to his own private humour, as not, in this sense, to admit of evangelical Counsels of perfection, quoad viam, and quoad gradum, but that they will confound Precepts, and Counsels together (holding both of like necessity, Counsels as well precepts) so did the heretics called Apostolici: 
Austin. haeres. 40. Epiphane haeres. 61.  or that Counsels contain in them no kind of perfection; it is a branch of jovinian, and Vigilantius their condemned heresy. Read Saint Hierom against jovinian; and S. Ambrose in the 10. book of his Epistles, the 80. and 81. Epistles. Or lastly, if any will hold the profession of them unlawful, and that there be none; the first crosseth many pregnant testimonies of Scriptures verity; and the second thwarteth the joint consent of all orthodox Antiquity. The which Tertullian de praescriptionibus adversus haereticos; Cyprian de unitate Ecclesiae: Augustine de utilitate credendi; Vincentius Lyrinensis in his Commonitorium against all the profane innovation of heretics of his time, make to be the very square of prophetical, and Apostolical interpretation, drawn along by the line of the Church.  
ANSWER.  
We admit of evangelical Counsels in the same sense that the Fathers did, not as transcending the strict meaning of the law. That famous, and ancient Chancellor of Paris, did sufficiently tax the error of those, that understand not the Fathers in this point; for according to his judgement, Counsels & precepts be coincident: and yet neither that famous Gerson, nor we do maintain any heresy herein. Our Tenet is this; we deny not, but there may be a verbal distinction of precepts and Counsels, as that thrice worthy Austin of our age, the Dean of Winchester doth grant: 
D. Morton in his appeal. lib. 5. c. 4. sect. 3. num. 11.  but we abhor and detest the maintaining of them, as the workmen of Babel uphold them. We hold that they transcend not the strict meaning of the law nor have heat enough to hatch the addle eggs of works of supererogation, which are of a later brood: but we maintain against the gates of Rome, and the strength of hell, that Counsels tie not all, but those only who are better enabled with gifts then others or tied by their vocation to some stricter courses; as Abraham is tied to marry, john to live single, Peter to forsake all, Philip to keep somewhat for his daughter. Some quoad viam in this life, may go further than other men, as having greater graces from above, and a richer talon committed to them: & quoad gradum, as in this life there is of Christian perfection, so some degrees in the life to come of Celestial glorification, may be obtained by God's infinite mercy. We confound not therefore precepts and Counsels (understanding the word aright:) yet distinguish them, as in our University the general statutes which bind all, and the particular which tie only those of such a quality and degree. Whence it appeareth, that we hold not the like necessity, as you conceit, who never knew what we held: for the general precept necessarily bindeth all, the particular being that which in regard of indifferency of the courses to be vndergon some call a Counsel, but so that the same act may be Consilium in electione, praeceptum in opere, and they only can, and if they can must perform these, who are extraordinarily disposed and furnished beyond other men. And that this is true doctrine, faith and reason do both join in the proof. For if all be too little, can somewhat be too much? And Canst thou help me with thy oil, 
Tertull.  saith Tertullian, that art a sinner, & wantest for thy own Lamp? No, our conclusion must be; that we are ready to confess, as Christ taught his servants to profess, 
Luk. 17.10.  we have done nothing but that which was our duty to do. In the old Testament just Noah, faithful Abraham, meek Moses, true hearted David, beloved Daniel could do no more; did profess no more. 
Tom. 2. Epistolar. lib. 2. adver. Pela.  And in the new Testament, Ecce Apostolos omnes ardentes etc.: saith S. jerom; behold all the Apostles, and all believers come short of that they should: and whosoever hold that they may do more, an Ostracism must be had for them, for they are too just. 
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 ut pueri virginitatem, etc. And concerning Poverty, the injunction 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 ut ideo praeceperit ei ut Christum sequeretur; & S. Austin in his Epistle 84. hath much to this purpose; & Hilary, on the place, calleth it utile 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 plainly distinguish the difference (in his 3. book de Doctrina Christiana, the 17. chapter) between praeceptum commune omnium, and particular praeceptum aliquorum; & Gregory doth so absolutely deliver (in his 26. book of Morals, the 25. chapter) the distinction of generale praeceptum, and particular, that nothing is more resolutely and positively taught by that reverend Father. And yet neither Gregory, nor the other Fathers, nor we are guilty of being Apostolici: we abhor their sect, & heresy, and yet think Precepts and Counsels both to enjoin necessity. The Apostolici mentioned in Augustin, are not branded with any Character, but that which is the indelible mark of Monks, to refuse the society of those that have possessions & wives, therefore were they condemned, but no word of Precepts and Counsels in that chapter of Austin. Epiphanius, 
Aust. ad quod vult Deum haeres. 40.  in his Chapter of Apostolici, hath no word of Counsels & Precepts, neither do I find any part of their heresy to concern this point. Secondly, we teach that Counsels contain 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 perfect: then Counsels of perfection serve not as you teach, for some few. But I step a degree further; there is no perfection in Counsels: you affirm it Pag. 41. Parag. The defence, in these words, they are not in themselves perfections, but dispositions, directions, prepaparations to perfection. So that in denying them to have perfection in them, we are no more guilty for jovinians heresy or Virgilantius, than you are. According to the way, 
Act. 24.14.  which you call heresy, so worship we the God of our fathers, believing all things written in the Law and Prophets. In which Oracles of truth, of the Law & Gospel, we find no lawfulness to vow single life: Ramus well observing, 
Ram. lib. 2. de relig.  de talibus perpetuae virginitatis votis fides nulla, nulla in sacris literis est litera. Whatsoever was heresy in jovinian, we detest: and yet in this equalling of marriage with virginity, we are no more jovinianists than S. Austin, 
Clem. Alex. storm. l. 7. c. 6.  who equalled abraham's married state, with john's single life; or Clemens Alexandrinus, who affirmeth that the conjugal parties do overmatch the virginal profession in perfection of holy life, & giveth instance in the Apostles-Vigilantius heresy we are no way tainted with: and Espencaeus, 
Espens. l. 1. de con. pag. 3.  more charitable than many of the calumnious Papists, did profess he thought it a slander to the Churches reform, to be accused of Vigilantius heresy. Lastly, to answer to your objection, if we hold none we thwart all antiquity, I deny your inference: for never did antiquity maintain any such profession of Monkish Counsellors. They were free from the new bond of human ordinances, 
Polyd. Virg. l. 7. Inu. c. 1.  and vows, as Polidor Virgil testifieth: and they had both goods, possessions, and wives, as S. Austin teacheth. 
Aug de haeres. ad Quod vult Deum haer. 40.  The profession of every Christian, God hath appointed it unto him; he must keep Sentinel, follow his vocation, seek to give holy example by his profession, not outwardly only, but inwardly: acknowledging, according to our Saviour's interpretation, that the law requireth the exactest obedience, and that we are not able in this life to do so much as is commanded, not in the  precept: and therefore works 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 cozened with. Demas? what in your marginal note you demand of D●●enefield, he hath answered, and you will never reply.  
Mr LEECH. 
Principally Benefield.   
And therefore first; I would but ask them, what our blessed Saviour meant, Mat. the 19 (who upon occasion of the divorce, his disciples perplexed, the difficulty of chastity, exemplified by eunuchs so borne, so made, so making themselves; à natura; à violentia; à voluntate, naturally, violently, voluntarily; as Aquinas well observeth upon the place) I say, what meant our Saviour to propose, qui potest capere, capiat, if there be no Counsel 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; even the salvation of his soul) go sell all that thou haste, and give to the poor, & thou shalt have treasure in heaven, etc. If here be not a Counsel of voluntary poverty? For as truly as Christ meant to perform his promise in the remuneration, thesaurum habebis in coelo; so was it upon condition, that the young man should embrace that Counsel of voluntary poverty, tending to the top of Christian perfection.  
ANSWER.  
Sigonius tells us 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 undertook among us: and your confusion in writing is such, that he that but readeth you, had need to pray for patience, much more, he that answereth you. Besides that these examples now produced be very many times answered already, in your text, here you again urge them in worse manner than ever before, with a Parenthesis no less than six lines, long enough for you to ride your wild-goose chase. From the 19 of Matthew you ask two questions: the one what our Saviour meant by that speech, Qui potest capere, capiat. Your ignorance doth ask, and our Grammar doth answer you, that the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an imperative enjoining, 
Pet. Martyr. in 1. Cor. 7.1. & 26.  enforcing, 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 uruntur, & non continent; alij verò donum habent continentiae: Qui uruntur et non continent, etc. The sum of which distinction, & that which followeth is this; they which have not the gift of continency, are bound to marry, by the general precept: but they which have the gift, and do find themselves called by God, to a single life, they are commanded so to live, by a special precept, & such is this, Qui potest capere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no potential, but an imperative, a word of command, a Corpus capias, a writ to cease upon the body of sin, 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 demand, what Christ meant to advise the young man to sell and give to the poor: I thus answer. The manner of speech, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, give, and follow, (both imperatives) do both show that it was a speech full of commanding power, & may be considered either in case of necessity, or without necessity. Extra necessitatem, they are no precept, individual circumstances not concurring. For it is not precisely commanded to all, God's affirmative precepts being not obligatory always, as the Schools observe, 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 perpetual, but not action to be continual; willingness ever to be afforded, but practise so often only as occasion is offered. But if we 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 enjoined him; if he would follow Christ, he must, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, go sell. And in the last clause, in your own words, you manifest so much, in acknowledging it to be conditional, in that you say, that Christ would have kept his promise and his part of the counterpane, for remuneration; if the young man had kept his part, to sell all, and to follow him in that degree of perfection. So that hence I infer, that seeing he did not undertake 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 young man was punished, and so consequently this was a precept: for you affirm that not the observation of Counsels, but of precepts only is punished. Lastly you ask principally D. Benefield, what the meaning is of that Text. Mat. 19 If with humility & integrity, you had attended his worthy Lecture upon this Text, whereat you were present, you need not here require the answer.  
Mr LEECH.  

Calvin. Mark. 10.21.  Did Christ, in this, discover the young man his hypocrisy? Some interpreters say so: but S. Mark saith no. For Christ looked upon him, and he loved him. It was not (I hope) for his hypocritical profession and vain ostentation; but for some good performance, disposition, and inclination. Again; Christ had erroneously taught him the way to life, by vade, & vend 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 Counsel of voluntary poverty. And this is no less than open blasphemy against the Majesty of heaven.  
ANSWER.  

Hier. come. in Mat. Hil. Con. in 19 Mat. Ambr. Com. Aug. ep. 89.  Some interpreters, therefore not only Calvin, whom you so uncharitably abuse, jerom, Hilary, Ambrose, Austin, Theophilact, Beda, & more do interpret it so, that making himself so absolute a Insticiarie, he did bewray his hypocrisy. S. Mark, if you mark 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. he saith, jesus looked upon him, and loved him: And hereupon Basill, and Chrysostome, & Euthimius deliver, that the young man spoke truly, and not hypocritically. Both may well be reconciled: Christ loved him, for the good disposition he saw in him; yet discovered the covetousness that hindered him: the first, was to cherish that which was good; the second, to remove that which was ill: a man may have in him much laudable, 
Hyperoclis facetiae.  and yet much vituperable. Hyperocles tells of a schoolman (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: is his word,) who to know, whether sleep 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 & vend omnia, if this be not a Counsel of voluntary poverty. Your sequel is out of joint, and absurd: rather, Christ would have never applied this plaster, if he (looking through the windows of this young man's soul, into his inward most retired room) had not found covetousness to be his hindrance, and encumbrance. And this proveth itself 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 than he learned of the Fathers: and if among those that did interpret Scripture, since the father's time, any one is worthy to be accounted fidus interpres, 
Horat. Art. Poet.  for his soundness, and profoundness; blessed Calvin is, who was as Eramsus wrote 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 human authors books, he would read Plutarch, so many renowned Divines, next unto sacred Scripture have of all other authors, choisly and chiefly selected this holy servant of God. So that in this Paragraph you blaspheme God, injure truth, accuse your knowledge and abuse your conscience.  
Mr LEECH.  
Lastly I would but demand, what S. Paul meant 2. Cor. 7.25. 
Vid. Damas'. dict. Gnomis in Indice.  to distinguish plainly betwixt Precepts & Counsels, thus; praeceptum non habeo, consilium do (for so the vulgar readeth; which all the latin Church followeth: and all the Greek Fathers have so taken it) if there be no Counsels? For he groundeth this his distinction upon his Master's words; 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 diverse others of both Churches do observe.  
ANSWER.  
Discourses that grow tedious, are odious; and such is this your frequent and too often querulous quaere. The distinction in S. Paul is between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, between a precept and sentence, no word signifying Counsel in that place. I have already showed how Antoninus maketh S. Dominick the Author of evangelical Counsels, 
Anton. part 3. ut ante.  and S. Paul the teacher of faith and the law: and yet you produce S. Paul as a special bulwark for your Counsel house. Many Fathers have, (I confess) read that Text so: but the original ministereth no such interpretation, nor do the Fathers themselves otherwise hence ground, but that qui potest, being enabled, is, qui debet he that is commanded. You, and Coccius teach the Fathers to speak very preposterously. Beware of the Father's curse, or rather of God's curse, seeing you call them to bear false witness, against the Law, Gospel, and God himself.  
Mr LEECH.  
And that this point may be every way full, and perfect, builded upon so many several rocks, as there be several places of Scriptures: let the Doctors of the Church speak, 
Vincentius Lyrin. in commonitorio.  being the most probable Masters 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 he that will not hear 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 spoke as they were moved by the holy Ghost. 
Serm. 17. in Cantic. ) So may it be as truly said of the sense of the Scripture, that it is not of any private spirits interpretation. And the reason, why every man should fly from a private spirits interpretation, 
A sentence that striketh the Religion in England as dead, as a door nail.  is this (as it is excellently rendered 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 think that they have the spirit of God, when they have it not: erroneously following the sense of their own private spirits for the meaning of the holy Ghost: preferring their own private opinions before the public judgements of their masters, and teachers.  
ANSWER.  
You have suffered shipwreck upon your rocks. They be several indeed, 
Psal.  for they are severed far from you, which is manifest in that you rock 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 he did, but with a more holy spirit. We are come unto thee, and can we now say any thing at all? The word that God hath put in our mouths, that shall we speak. But if this help you not, you call the Church to testify with you. To the church we leave as much, as the spouse hath made her jointer: & in the interpretation of Scripture by the Church, 
Tertull. libro de praescrip. haereticorum.  that of Tertullian is to be remembered, who warneth of some, Qui non ad materiam Scripturas, sed materiam ad Scripture 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 believeth, that God hath not tied the exposition of the Scriptures to the senses of the Fathers. And if the Fathers serve not, you say let the Church interpret Scripture. We distinguish the Church from the Synagogue of Antichrist: and seeing we hold that Scriptures must tell which is the Church; we must deny that the Church must tell us the sense of Scripture: & Gerson doth disclaim the judgement of Pope, 
Gerson. de exam. doct. part. 1. con. 5.  Council, or Church, concerning interpretation of Scriptures, and trial of doctrine, when he delivereth that the examination of doctrine concerning faith, belongeth not to the Council, 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 judgement 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 judge of the Scripture: and, 
Act. 17.17.  as the men of Berea sought the Scripture to approve the doctrine of the Apostles, though the Apostles doctrine was Scripture; so we admit of no fundamental interpretation to build upon, but that which is approved by the sacred scriptures. The place that you urge out of Matthew, 
Math. 18.17.  He that will not hear the Church, let him be tanquam Ethnicus: you may (upon your better review) find, it is spoken concerning those that refuse to hear the admonition or judicial censure of the Church, not the gloss, or interpretation of the Church. We confess the letter of Scripture was not, nor the sense is, of any private inspiration; and therefore, trial which is made by the Scriptures, is no private judgement, but the public censure of God's spirit that speaketh openly in the Scriptures, to all men. And Basils' rule shall be ever the true practice of the true Church, 
Basil. de examine. doctr. part. 1. Cons. 5.  that they that be 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 urge out of Bernard, Nonnulli adesse putant spiritum, 
Acts and monuments by Mr Fox.  many think that they have the spirit of God with them, as they that in that Council sang, veni spiritus, and an Owl was sent them, & they killed that spirit. And many think they have the spirit, 
Nicol. Clau. disput. de council.  and yet shut out the spirit, as the Council of Pisa did. You say the sentence of Bernard striketh our religion, as dead as a door nail: it is a clownish marginal; you might have learned amongst Scholars, that a door nail could not be said to be dead, because it had never life. Private opinions with us sway not; each well disposed man, submitteth himself to the censure of the Church wherein we live, our Church to the Scriptures, and this we make to be the last resolution.  
Mr LEECH.  
It is lawful to follow the spirit in interpreting the Scripture: but it must be the spirit of the Church: that spirit of peace, unity, charity, that descended upon the Apostles united, for domus una, etc. they abode all in one house; a sign of external charity; men's, & anima una; one mind, one soul; for they had but one God, one faith, one Church; 
Ancient Church. Calvins', and Luther's congregations.  a sign of internal, spiritual unity. The same spirit ever since continued in the Church, united in faith, not divided in faction. And we may seek for the sense of the scripture: but where? It must not be out of the stinking puddle of a private brain; 
The aforesaid gentlemen, etc.  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 human presumption dare to offer violence unto the Gospel of Christ: for the constitutions of fathers, once decreed, are not further to be 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 perpetual determinations of them to be changed, whose rule we have learned to agree with scripture.  
ANSWER.  
Unity was the bond of patriarchs, Chariot of the Prophets, refuge of the Apostles, solace of the Saints, and Character of Christians. But is this belonging to them who abhor unity, whose religion is rebellion, whose faith is faction, as our Church lethargy speaketh in the prayer against the conspiracies of Papists? What part in unity have they, that have divided Christ's Coat; nay Christ's body, Christ's Church? Quis tulerit Gracchos de seditione loquentes? Do all the opinions in the world, squadron themselves into so many divided factions, as Papists? Do not they, like the Midianits, sheath every man his sword in his neighbour's side? Cumel is against Suarez, Bellarmine is invaded by Carerius, for giving to little to the Pope Marsilius and Father Paulus encounter him, for giving to much: Cardinal Columna striveth with Baronius, Barelay with Boucher, Antonius Augustine tilts against Gratian. That, as jeronymus de Cavallos hath set forth, in the law, his speculum aureum opinionum Communium, contra communes, so also in the diversity of contradictions, riotting one against another, the sweet and mellifluous Author of the Peace of Rome (whom I may term a library for a whole nation as Mirandula entitled another great scholar) hath most amply delivered and sealed it with their own proofs; 
Doct. Hall.  so also hath Crastovius, in his book Bellum jesuiticum, 205 contradictions of the jesuits; Pappus hath collected 237 differences in doctrine out of Bellarmine. Laborious and reverend D. Willet proveth that there be 70 main contradictions between the old Papists and the new, 37 among the jesuits, 57 points wherein Bellarmin is at strange variance with himself, 39 essential contradictions of Popish religion, 100 opposite Constitutions of the Popish Canons. And many more might in this kind be registered, wherein are diverse assertions which are only taile-tied, as Sampsons' Foxes, with a firebrand between 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 do not seek the sense of Scripture out of the stinking puddle of a private brain as out of the Crow's nest of your invention, that impostumated phrase doth traduce us; nor do we by human presumption offer violence to the Gospel of Christ, as many thousand places in Popery be abused, as your blasphemous Pope, who upon 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, upon that, spiritus Domini ferebatur super aquas, ergo Baptismus confert gratiam ex opere operato; or again, upon that Scripture, Bibite ex hoc omnes, id est, saith he, omnes Apostoli; or upon that place, vocavit nomen eius Enos, & coepit vocare nomen Domini, ergo, Enos fuit Monachus: and infinite many more violences by him offered. Your cursed epithet against Luther is full of hellish fury. I do assure myself, 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. come. 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 do in many places not expound the Scriptures according to the literal sense, the only which, hath power to prove points of faith, and that when they seek the literal sense, they do not always find them, but give divers senses one unlike another, therefore we may forsake their senses all, and bring a new unlike to theirs? Now, dare you curse Caietan and Andradius, 
Andrad. desens. fid. Trid. lib. 2.  and bestow that epithet upon these, that you do on Luther? I know you dare not. But as in others, so in you, Tully's observation is remarkable, 
Tully.  that bad Orators instead of reasons, use exclamations. The reason why Luther is so much vilefied among you, Erasmus gave long since, 
Chronic. Carion. Auct. a Melanthon. lib. 5.  when being asked by Frederick Duke of Saxony, what he thought of Luther so earnestly seeking reformation; Erasmus answered, as Carrion records it, that Luther had committed two great errors one was, that he touched too near 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 ever: and howsoever, Hell and Papists, have endeavoured to transfer upon the cause, personal weakness, most falsely imputed unto 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, mayor & illa,  
Istum illúmque uno qui domuit calamo?  The last part of this Paragraph urgeth 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 general consent of the Fathers, ever held this point; for many of them whom you urge, have not (as in your proofs it is plain) so much as the distinction, or any word of Counsel. And again, if by the misinterpretation of that place of S. Paul, some of the Fathers read the place so: yet the Greek Fathers have not any word of Counsels, 
D. Benefield his Appendix pag. 186.  in all their works, as Doctor Benefield in his Appendix witnesseth.  
Mr LEECH.  
And therefore to exemplify further upon this ground, and to raise the particular building upon this general foundation: I would but ask; what meant S. Cyprian (that ancient famous martyr, in his tract de Nativitate Christi. sectione 10. penultima) and S. Gregory (that worthy pillar of the latin Church) in his 26. book on job to style these consilia perfectionis, Counsels of perfection, if there be no Counsels? Secondly; what meant Theodoret, Primasius, Sedulius, Haymo, Theophylact, Ambrose, Augustine, Hierome, Gregory, Basill, Chrysostome, Beda, Lyra, Aquinas, Anselmus, with all antiquity greek and latin 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 numbered. Cyprian or Gregory have no word of Counsels. The book falsely ascribed to Cyprian, is denied to be his by Pamelius, Bellarmine, Possevine, & many others of your own, as hath been proved: & the ancient manuscript thereof, in the library of Allsoules College here in Oxford, entitleth arnold, an abbot, to be the Author of it. For Gregory, as I have many times cited, so do I now again, if in that place so often quoted, viz. the 26. book 24. & 25. Chapters, you find the word Counsel: I will surcease to answer, & begin to believe you. It is an easy business in you, to feign the distinction of Counsels to be in Gregory, seeing that the Vatican Cyclopses have foisted 168. Epistles into him, besides infinite corruptions, and contradictions, as will shortly appear by the exact, and laborious endeavours, of that living Library, Mr Thomas james, the indefatigable, and careful Precedent of that business; and the diligent assistance of many, some whereof are the choicest, & most eminent in all our University. The Fathers, that you muster together out of rank, 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 above all these we have the Apostle Paul (saith he.) Though some of these Fathers do so read, according to the translation formerly condemned: yet, habemus Apostolum Paulum, we have Paul to witness the contrary, in his own word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; it was but his advice or sentence, not counsel.  
Mr LEECH.  
Thirdly; what meant S. Hierome ad Eustochium, and against that Epicurean Heretic jovinian (one of the first impugners of this Doctrine) S. Ambrose in the tenth book 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. book of evangelical questions, chapter the 19 and in his Enchiridion ad Laurentium, chapter 121. Origen upon the 15. to the Rom. S. Basill de vera virginitate: S. Chrysostome in his 8. Homily de poenitentia: Nazianzen in his 3. oration (which is the first invective against julian) and many others? The time would fail me, if I should reckon up all. And therefore to close up all in a word; what meant all antiquity, greek, and latin fathers, so to distinguish betwixt precepts, and Counsels, if there be no Counsels.  
ANSWER.  
Lubertus truly observeth of Bellarmine, that in a point where he is weakest, there will he name and quote Authorities most plentifully: but, when he should come to the life of the point, than 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, have 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 could gather, are answered plentifully in Doctor Benefields Appendix: where it is proved, that the Fathers did not set a man beyond the Landmark of God's commandment: but that by the general precepts, enjoining all; & the particular, commanding some; every man, is bound to serve, and fear, and love the Lord, with all his heart, with all his soul, and withal his mind. And this, necessitate praecepti, by the necessary obligement of the commandment, 
Austin. in 38. Psalm.  that which Austin upon the 38 Psal. hath written with the pen of a diamond, standing fast as Hercules Ne plus ultra; that no man can say, he is perfect, Nemo se dicat esse perfectum, and so proceedeth, that if any man do look for perfection in this life, decipit se, fallit se, seducit se, non potest hîc habere perfectionem.  
Mr LEECH.  
To these I might add Wickliff against the order of begging friars: where he styleth them Christ his high Counsels. Likewise Luther in the 30. article of his assertions. judicious and learned Hooker in his Church Polity, and the Apology in defence of him in the Chapter of satisfaction. 
D. Barlow.  The Bishop of Rochester (and elect of Lincoln) in his sermon preached at Court concerning the authority of Bishops; the 4. page, before the end.  
ANSWER.  
It is not unfitly said by you, I might add: for never was so small a book so stuffed with additions and detractions, as this is, adding to diverse Authors, detracting from diverse persons. Heresy is a Bastardy, it seldom knoweth the true Father: that names many Fathers falsely, this urgeth many feignedly, and indeed hath no lawful Father but that outlawried pervagus terrae in the first of job, 
job. 1. Gen. 4.  itself being vagus terrae, as Cain was, in the 4. of Genes. For those that here you add to your Catalogue of Authors and Authorisers. First, Wickliff must be heard in his own manner of speech, 
Wick. against begging Friars Chap. 34. Luther.  yet he needs no interpreter. In the 34 Chapter against begging Friars, these be his words, Many blind fools binden them to the high Counsels of Christ, that cannot keep the least commandment: but see hypocrisy of them; sith each Counsel of Christ is commandment for some time and some circumstances, how binden they them to more than the commandments? Not by the Counsels, for they been commandments: but they fainen this, to draw young children, into their rotten habit, and other fools, that known not the perfection of Christ's order. Now, you have heard wickliff himself, believe him, and read no reporters of his fragments. Next, Luther favoureth your cause very little. In the place you cite him, he saith that there is but one Counsel evangelical: if you stand to him there, avowing only the Counsel of Virginity you must let Poverty go beg, and obedience go lose. But Luther upon better consideration, doth utterly discharge all Counsels, 
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 give satisfaction, though you quote him falsely, in his Chapter of Satisfaction, the place being found in the Article of supererogation. His Apologist is also made plain in the same place. The Bishop of Rochester, now of Lincoln; then the Austin of Hippo, now the Ambrose of Milan; doth no way yield you suffrage in his powerful sermon concerning the Antiquity & Superiority of Bishops, showing out of Clemens Alexandrinus, that the Apostles manured the Church, with a double tillage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: If (saith he) any think that this maketh way to Popish traditions, unwritten verities, it is no other than S. Paul's distinction of praeceptum and Consilium etc. His reverend wisdom, & most acute judgement, alleging the word out of a vulgar translation meaneth by the name Consilium those things which S. Paul 1. Cor. 11.34. calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things unwritten, which the Apostles did or spoke, as the times occasioned, and the holy Ghost directed; further than this, there is nothing in that place or sermon, giving warrant to your opinion, of justifying popish & monkish Counsels, and how great his dislike is to any such position, his learned speech at Lambeth (which like a thunderbolt struck you dumb) doth testify to all. So that all these witnesses refuse you. Luther, wickliff, Hooker, D. Covell, and this most reverend Prelate not vouchsafing your doctrine countenance or maintenance.  
Mr LEECH.  
These, and many more of their rank I might add; if I could be persuaded, that the Fathers needed their son's suffrages. And yet certain I am, 
Sons in this point; or such like. For no otherways did I mean.  that the sons stand in need of their father's 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 honour, in that respect, he it spoken) rather than authors, and coiners of any new doctrine? And therefore passing them, and for this time sparing them, not to strike a hairs breadth from my former grounds; 
Leo Epist. 17. & 94.  my main conclusion is this: maneant termini patrum, intráque fines proprios se quisque contineat: sufficiant limits, quos sanctorum patrum providentissima decreta posuerunt: let the bounds of ancient church abide, and let every man keep himself within due bounds, & limits; let the meets which the Father's most provident decrees have set, content us. And the reason is excellently rendered by S. Bernard: 
Epist. 77. ad Hugonem de S. Victore.  viz: quantò viciniores erant adventui salvatoris, tantò mysterium salutis pleniùs praeceperunt: the nearer the Fathers were to Christ his incarnation, the more clearly, and fully received they the mystery of salvation.  
ANSWER.  
It is true the Orthodoxal Fathers need not the suffrages of their sons, and yet Bellarmine denieth it, and is so unnatural 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 he 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 holiness eloquence etc. was so eminent, he that you call Patron, though he never bestowed so much as opinion upon you, shall he need the testimony of Mounsieur Burghesi, whom your own confess to be none of the best Popes, and sure not of the best men. But to the Fathers this I say, we respect and honour them in general: 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 profess to practise it, in their Index expurgatorius, that if the Fathers speak against any points now maintained by papists, 
Ind. Expurg. belg. fol. 20.  than the Index warneth thus, Let us excuse it, or extenuat it, or deny it by some devise, or feign 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 judgement 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 otherways 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 property of an heretic to decline the precepts of holy fathers, contemning their cannons, and decrees.  
ANSWER.  
Your judgement or opinion is very small, seeing you take up any thing at the second hand, and from Coccius Treasury, that cock's dunghill, cull Pearls as you think them. Twice before you submitted yourself to the Church, and in every page almost to the interpretation of the Fathers. That the Church hath necessarily a stroke 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 than any Papists in the world do: neither do I believe that ever any Protestant in the Christian world, hath offered so much disreputation, unto the Fathers, as Bellarmin himself hath done not only in general, 
De Pont. lib. 2. c. 27. § resp. istas. Bell. de Purg. c. 18. praeter●a & q. ad quartum de penitent. 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 gives the flatly, and affirmeth that Tertullian is not to be reckoned among Catholics, & so, & worse than 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 chiefest of them have grievously erred. So that it seemeth Bellarmine is the heretic, 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 latin 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 upon the last branch, transcendunt aliqui praecepta legis perfectiori virtute.  
ANSWER.  
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 usual in you, if those that were best acquainted with your unmethoded studies, be not mistaken. You grounded your distinction upon that Text, that without much wresting and wiredrawing, would not serve you. And you accommodated your distinction as unfitly to this doctrine of Counsels, as you father this doctrine upon Gregory, from whose authority you cannot produce any word of evangelical Counsel; your defence was a very poor on, you left S. Gregory to fight for himself, for you fled. Cum caeteri pugnabant maximè, tu fugiebas maximè, saith the Comedy. 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 appears you have the like gift, to mistake most that you read in the Fathers, else you would never have maintained such disjointed inferences.  
Mr LEECH.  
This I have the rather done (God, and his holy Angels in whose presence I now stand, and speak, 
De Mysterio Mediatoris lib. 1. As heretics as temporizers.  bearing me witness) lest that imputation of Fulgentius should light upon me, viz. Fidem Ecclesiae nolle asserere, est negare, uno eodémque silentio firmat errorem, qui errore, seu tempore possessus, veritatem silendo non astruit; Dominicam gloriam qui non firmârit, evacuat; & divinan contumeliam qui non refutârit, accumulat. Miles ignavus som nolento 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 self same silence, he strengtheneth an error, who being possessed or carried away with error, or time, avoucheth not truth by his silence. He that confirmeth not the glory of God, weakeneth it; and he that confuteth not injury offered unto God, augmenteth it. The slothful sleepy soldier betrayeth the King's tents to his enemies, whilst he keepeth not true sentinel as he should.  
ANSWER.  
Fulgentius speech, fitteth us, as well as you: your protestation we partly believe, and yet, but partly, because you sin more of negligence then of ignorance. I would I could give you that testimony which S. Paul did the Israelits, 
Rom. 10.2.  I bear you record that you have the zeal of God, but not according to knowledge, or as another testimony of Scripture in the like case, that you do only stray by ignorance: Then would I hope, that terror of conscience should not punish your error in knowledge. The Donatists loved their opinions better than their lives, and you affect your own folly more than God's glory: wherefore my exhortation to you is; Return, Return o Shunamite: 
Can. 6.12.  if you will not, my prayer and Petition for you is this, Father forgive him, for he knoweth not what he doth. Your marginallis false: scandal not our Church, slander not our professors. The Law & Gospel agree in this, Cursed be he that revileth the elders of his people.  
Mr LEECH.  
Hath any weeds of superstition grown up with this Doctrine in the field of the Church? Oh let not the pure wheat of evangelical Counsels of perfection quoad viam, quoad gradum, far the worse for the weeds. Unskilful husbandmen are they, and very unfit to manure the Lord his tillage, whose preposterous zeal issuing from the ground of a private groundless judgement, would pull up both wheat, and tars together.  
ANSWER.  
The words be otherwise in your copy, commanded by authority, and by the notes, against which, exception was taken by the learnedst of our assembly. Under your own hand. This Paragraph beginneth thus; Hath any weeds of SUPEREROGATION grown up, etc. And dare you not now use the same term? Instead of supererogation, you put in, superstition. I grieve to think, that you do receive the wages of iniquity for maintaining (as far as your poor revenues serves) 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 all other points of Popery most abominable, besides that none of the fathers teach so, and that many of them be expressly against them, as Austin, Hieron, Theodoret, Chrysostome, Sedulius: your own defenders Aquinas, Gerson, jansenius, Paludanus, and Cusanus, all deny this point. And seeing, that Scarlet whore of Babylon, drunk with the blood of God's Saints, is now carted by heavenly justice 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 supererogation is no other, than that which S. john 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 confess that S. Austin, Bernard, and Thomas do think it impossible to keep that Commandment, Thou shalt love the Lord thy God, with all thy heart, with all thy soul, and with all thy mind.  
Mr LEECH.  
These are wiser, & fuller of zeal, than Christ himself, who suffered, nay gave commandment (as it is in the parable) that both tars and wheat should grow together, until the harvest of the last judgement; and then should the tars, and weeds be bound up in bundles, fitted for the fire; and the wheat should be gathered into his barn. For at the last judgement, 
Sermo 3. de le iunio & collectis. 1. Cor. 3.12.13.  there are some things urenda flammis, other things condenda horreiss, as S. Leo speaketh. And doth not S. Paul allude to this? Whose words be; if any man build upon Christ (the foundation) gold, silver, precious stones, timber, hay, stubble; every man's work shallbe made manifest, for the day shall declare it, because it shallbe revealed by the fire, and the fire shall try every man's works, of what sort they are. To which fire, let this Doctrine be reserved to stand, or fall; to burn as stubble, hay timber; or rather to escape, as gold, silver, and precious stones.  
ANSWER.  
True zeal, is the true seal of a Christian. If you had any spark thereof, I would wish, as Porsenna did to Scaevola concerning his Country, 
Lavater.  juberem macte virtute esse, si pro mea patria virtus ista staret. So I for true Religion. jobs friends had a bad cause, but handled it well; job had a good cause, but maintained it ill; neither ability of the cause, nor dexterity of the handling have assisted you. The multiplicious abuse of Scripture in your text, is frequent: that, as the Prophet spoke of aslying book, so may all of your lying book. You would by intimation of that Scripture in the Parable of the tars, desire, that as the tars are suffered to grow, 
Mat. 13.30.  so your doctrine may remain uncensured till the judgement. It is well that you acknowledge your doctrine to be like the tars. Fearful will that judgement be at that universal Sessions where Christ will be judge, & the Saints the jury, when you are accused with those words of the Parable, Master sowedst not thou good seed in thy field? whence them are these tars? In that Parable of Christ, as the stream of interpretation doth carry it, is meant, that by the evil seed mixed with the good, the Church shall never be free from some wicked, & that it is impossible to root them finally out: for if we wish to avoid these so fully as the godly could wish, we must go out of the world, as the Apostle speaketh. So that of lewd persons, not of heretical positions, that place is to be understood: for Christ doth threaten the Churches in the Revelation, for connivency of false doctrine: Laodicaea, 
Rev. 2.3. chap  for being neither hot nor cold; 
Rev. 2.14. Rev. 2.20. Gal.  Pergamus, for maintaining the doctrine of Balaam Thyatira, for suffering jesabel to teach and deceive his servants. The Church of Galatia is reproved, for that they suffered the Copartnership of jewish Ceremonies, when they were established in the Gospel of Christ and shall Religion the truest bond betwixt man and man, the knot of conjunction and consociation, 
In Dion. Cass.  shall it be divided? Shall Maecenas wish Augustus to hate and correct any that change any thing in the service of the Gods? 
joseph. count ap. 2.  Shall the Athenians enact that they that spoke of their God otherwise then the law appointed should be severely punished? And shall we so much neglect the atonement of judgements, and peace of souls, as to suffer blending of doctrines, not only leaven in our Lump, but poison in our bread? Far be it from us and from our seed for ever. Let it be the brand not only of a lukewarm affection, and of a Policy overpolitique, but of Machiavillians and matchless villains, to call for connivency of heretical positions. From hell it came, to hell it must return again. We cannot choose but suffer the tars of iniquity to grow up: but we will endeavour pro aris & focis to eradicat the tars of heresy. Your second place of Scripture out of S. Paul (A chardgeable Appeal) 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 be my prayer for you, that though your work burn at that day and you lose, yet you may be saved. In the mean time Scripture hath disapproved you, and the fathers have refused you.  
Mr LEECH.  
Now to God only wise be rendered praise, power, might, majesty, rule, dominion, and thanksgiving, and let all the creatures in heaven, in earth, or under the earth, say so be it; Amen.  
ANSWER.  
Unto that supreme judge, 
Rev. 22.13.  and to the last judgement be this referred, and unto the everliving God, who is in himself α & ω in Angelis sapor et decor, 
Aust.  in justis adiutor & protector, in reprobis pavor et horror, be ascribed, the admiration of his Majesty, the acknowledgement of his mercy, the awful remembrance of his power, the joyful continuance of his favour. And Hallelujah, 
Rev. 19.1.2.  Salvation, and glory, and honour, and power be to the Lord our God, for true and righteous are his judgements, for he hath condemned that great whore, which did corrupt the earth with her fornications. Amen. Hallelujah.   

CHAP. 8. Mr LEECH.  
THus (gentle Reader) thou hast seen my main defence of this doctrine, wherein I have followed the mature advice of the Philosopher, and Orator. For I thought it not sufficient to confirm truth in the former part of this sermon, unless I confuted falsehood also in the later. And this I did for establishing thee if thou be in the right: or reducing thee unto it if thou hast been in the wrong.  
ANSWER.  
THus (Gentle Reader) thou hast seen the mean defence of this doctrine, wherein whether the author (as he professeth) hath followed the advice of the Philosopher or Orator, judge 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, coming originally a conciendo, 
Calepin.  id est, convocando; the other, derived from Consileo, eo quòd uno consulente, caeteri consileant? It was a most probable trial of the Ephraimits in shibboleths, 
judg. 12.6.  and shibboleth; the mistaking, cost the death of the body. It was a laudable trial between the Counsel of Nice, and Arius, in the difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the mistaking was heresy, the death of the soul. The Hebrews have a Tradition in their Talmud, that they that could not discern the pronouncing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, should not be made Priest, 
Meg. c. 3. p. 24  or reader in their Synagogue. And surely, unfit is he to write of Counsels, that knoweth not the difference of letters in Concilium, and Consilium. I hold those titivillitious altercations of some Critics, not altogether so necessary: as whether Epistula, or Epistola; iccirco, or idcireo; cotidie, or quotidie be the better reading. But, in a matter of moment, of main difference, a letter may much alter the sense. Caranza, 
Caranza in Epit. Concil. in Concil. Laodicens'. Can. 35.  in the Council of Laodicaea, the 35 Canon, which was made against the worship of Angels, putteth in Angulos instead of Angelos, having no other corner to run into, to free his Church from the assertion of Idolatry; and in this there was wit joined with knavery, so that it was pretty, though pestilent: but it was absurd to continue in your written Copy, 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 have made you more critical. For Sonnius very plainly, giveth a Caveat in this behalf, as supposing some such as yourself should hereafter need it. This is such a soloecism, in any learned judgement, that it would have cost a lashing in any free school in England. And howsoever, you hold that common rude speech of the Pope's 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 pens of some malicious, or ignorant carping adversaries (enemies of God, and his Church) yet can it never be suppressed; but it will prevail in the end, and flourish like a green palm tree; being justifiable and glorious both before God, and man where reason swayeth, and not passion rageth.  
ANSWER.  
Heresy hath been gainsaid in all ages, and among the rest this, where, by the title of evangelical Counsels of perfection, vain Imaginarists have sought to prove merits, perfection, supererogation, and other strange and false positions. To the suppressing of which, the Fathers in all ages, have concurred, as to the extinguishing of a general devastation by fire. Account you the opposers of your doctrine, malicious and ignorant carping adversaries: but God, whose cause they have in hand, seethe and judgeth, whether they that acknowledge their sins, or they that object their merit; whether they that confess themselves unprofitable servants, or they that profess Angelical perfection; 
Psal. 19.7.  they, that with reverence do believe the law of the Lord to be perfect, and an undefiled law, or they that accuse it for want & imperfection; they that profess, it is impossible to fulfil the law, or they that vaunt of performing more than is required by the law: and, as he seethe and judgeth, so he rewardeth every man according to his work; and hath pronounced that the wicked shall be as the chaff, that the wind scattereth to and fro. 
Psal. 1.4.   
Mr LEECH.  
Farther; I can for more full complement (if need be) produce all charters, rolls, evidences, judgements, censures, sentences, arrests of all Christian parliamen, the umpiring determinations of the highest Ecclesiastical tribunals, and general councils notwithstanding all pretences, pleas, intrusions, surreptions, shifts, contentions of all Heretical jovinianists.  
ANSWER.  
This Paragraph hath put you out of breath, & put truth out of you: It is like that congerious and multiplicious numeration of Critics Phrases in Merula, where he reckoneth up, Commentarios, Adversaria, 
Merula. pag. 218.  Annotationes, Scholia, observationes, Animadversa, Castigationes, Disquisitiones, Miscellanea, Centurias, Syntagmata, Collectanea, Catalecta, Spicilegia etc. Such is your disfigured figure in conglomerating your charters, rolls, evidences, sentences, arrests, etc. But what have these to do with evangelical Counsels, 
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 kind, I could urge, to make up an army royal in encounter of yours, all Scriptures, patriarchs, Prophets, Apostles, Martyrs, Saints, Kings, Bishops, Fathers, Doctors, Professors, Schools, Chairs, Universities, decrees of the Church, Canons of Counsels, 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 jesuits, the Corruption of the Fathers & all authorities by the Vatican impostors; and all the endeavours of Rome, and Hell, to violate the truth.  
Mr LEECH.  

Ad nihilum devenient tamquam aqua decurrens: which S. Austin doth fitly apply unto heresies.  Such is the difference betwixt truth, and falsehood, that error in time (as it is but the entertainment of time) will of itself fall away, when Truth will stand impregnable, how many soever impugn her; so true is that of the Apostle; we can do nothing against truth.  
ANSWER.  
The difference between truth and falsehood is as much, as the height of heaven, and the depth of hell. But you never took pains to distinguish truth from falsehood, never to inquire publicly, or to study seriously the arguments against your opinion. S. Augustine thought it fit to make known whereof he stood in doubt, and also wherefore: your course was otherwise, 
Aug de Genesi literam.  you conceived in the ear, and brought forth in the mouth; you read Coccius & Bellarmine, believed them, and preached them, and took up from them, upon trust, but not upon truth. You builded upon 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 jesus Christ.  
Mr LEECH.  
And therefore leaving thee (modest, and discreet Reader) to judge 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 misled thee; I proceed to prosecute the remainder of this business; hoping that no man (of any apprehension) will suffer himself to be deceived by vain, & unlearned suggestions.  
ANSWER.  
Reason must be submitted unto Religion, but the trial of Religion only is submitted unto Truth, the anchor of Christians in the Tempest of Controversy. Accounted it no instigation by humour, or prosecution against you by favour. The Poet is my warrant, 
Hominem malignum forsan te credant alij,  
Ego te miserum credo, etc.  Neither Fathers in divinity, nor Fathers by authority can satisfy you, but you presume to proceed. I fear that like a fly about the Candle, you will perish, in the gainsaying of Corah. None here will be worthily thought men deceived by vain and unlearned suggestions.  
Mr LEECH.  
And if some men will obstinately shut their eyes, yet my trust is, that others will look up to Heaven, whence this doctrine descended, and whether it doth most readily conduce; and that they will no longer take darkness for light, night for day, poison for medicine, Heresy for verity; since truth bringeth ever with it, certainty, peace, and security at the last.  
ANSWER.  

Psal. 135.16.17.  The legend giveth Scripture the lie. Scripture saith that Idols have eyes, and see not; ears have they, and they hear not: 
Legend. Aurea.  and yet the legend reporteth that many of the Idols & Images have spoken, seen, and hard. They open their eyes and see not, we may shut our eyes and yet see, that this Doctrine never proceeded from heaven, or if it descended from thence, the descension was like to Lucifer that fell from thence into the bottomless pit, and no doubt Lucifer's sin was no other than this, so far by elation to superlative man, that in pride he rebel against God. By respiration we send our prayers to heaven, by inspiration we receive instruction from heaven, but I find not that Phrase in any approved Author, that doctrine descended from heaven. And though the Priest in the law could only distinguish between a Leper and a Leper, yet in the Gospel the Lord hath so illuminated his servants, that they can easily discern between the darkness of the understanding which is falsum and the light thereof which is verum. Which truth is the daughter of Zion, and is attended with Peace of Conscience, joy in the holy Ghost, remission of sins, communion of Saints and life everlasting.    

Mr LEECH. THE SECOND PART CONTAIning the irregular, and violent process of the Vicechancellor, and his complices against me, and the former doctrine. Wherein the Reader may excellently discern the nature of heresy, and the condition of Heretics, as in a perfect glass. * ⁎ *  
As jannes', and Mambres resisted Moses, so do these resist the truth; men corrupt in mind, and reprobat concerning the faith. 2. Tim. 3.8.  
ANSWER.  
THE SECOND PART CONTAIneth, the exorbitant and virulent disobedience, and palpable & heretical ignorance of the Author of the Triumph; as also the false suggestions, and uncharitable imputations, against most of the Reverend and worthy Doctors of the University of Oxford: wherein the nature of a conceited malcontented Apostate is discovered, who having out of heresy spun the Spider's web, an opinion Popish, & ridiculous; & out of slander and unsavoury words, hatched the Cockatrice eggs, phrases reproachful & malicious; doth behold his natural face in a glass.  Psal. 75. I said unto the fools, deal not so madly. jud. 11. They have followed the way of Cain, and are cast away by the deceit of balam's wages, and perish in the gainsaying of Korah. 

A TRIUMPH OF TRUTH. OR DECLARATION OF THE DOCTRINE CONCERNING EVANGELICAL COUNSELS;  
Mr LEECH. CHAP. I.  
When I had ended my sermon, it seemed good unto Mr Doctor Hutton (who was there present, & confronted me with ridiculous behaviour) to cite me before himself immediately in his own lodging; where I found him accompanied with two other Doctors; D. Kilby, and D. Benefield, who gave special attention unto my sermon, with great show of discontent.  
ANSWER.  

Chrysost. in 2. epist. ad Tim. 2.  IT is S. Chrysostom's observation, that the cause of all evil, is the neglect of the authority of spiritual governors, when no reverence or fear or honour is used towards 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 reverend deportment according to his place & age, found not in the whole course of his life any accuser but you: his resolution in judgement and office then in government, were the motives causing him to send for you: you confess that the Doctors accompanying him, attended, but much disliked your sermon so did not they only, but the whole Church, many standing amazed to see you bring forth so publicly 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 untrue for he ever abhorred your assertion, as formerly I have answered you that his worthiness protesteth, and as here plainly unto all appeareth in that you say these two Doctors gave attention to your sermon with great discontent.  
Mr LEECH.  
Before these men, D. Hutton began to charge me with scandalous, erroneous, and Popish doctrine, fit to be preached in Rome, then in Oxford; and therefore in no case to be suffered there to disturb the peace of the University.  
ANSWER.  
The Provice chancellor and these Doctors as Indices et judices veritatis did discharge that true care of God's 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, unsafe to be read and unsound to be preached.  
Mr LEECH.  
To this accusation, I framed my answer to the same tenor, and effect, as you have formerly seen in the kitchin-conference; adding farther, that the doctrine of the Trinity, consubstantiality etc. might be branded with the imputation of Popery, as well as this doctrine of evangelical Counsels.  
ANSWER.  
You preached this doctrine twice over (verbatim almost) as appeareth by the Copies under your hand that now I have in keeping, at least verbatim in your extorted producing of testimony: and now verbatim you have the same Apology for your doctrine of the Trinity, consubstantiality, etc. which you rank with evangelical Counsels, and of which I shall have occasion to reckon with you in your motives.  
Mr LEECH.  
But such is the temerity of some men, that they will rather disclaim a manifest truth, than they will concur 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 evangelical Counsels, since both have their evidence from the same ground (Canonical Scripture and Ecclesiastical Tradition) yea the later hath more clear deduction, and testification out of the Scripture than the former.  
ANSWER.  
Such is the misery of some men, that they will in the corruption of their rotten hearts, undertake the defence of some manifest untruth, to get them a name; as Reverend D. Kilby protesteth he often warned you: and it is the baseness of some, that in the fruitful grounds of learning, they smell after some dunghill questions of Popery, to obtain a title of singularity. Mistake not, slander not, we disclaim not positions, so much, because Rome maintaineth them, as because Antichrist and heresy invented them: and yet look into her streets, mark well her Bulwarks, and religiously consider, what fountain hath she not poisoned, what part of Religion hath she not corrupted? The doctrine of the Trinity, seeing you here again urge it as above, so I hence remove it as above, to your Motives.  
Mr LEECH.  
Secondly; his worship objected unto me that D. Benefield had lately, and learnedly confuted the said Popish doctrine of evangelical Counsels, and that thereupon I ought to have surceased; my reply was, that D. Benefield his opinion was no canon of my faith, nor that his authority was of such value with me, as to preponderate the judgement of the Ancient Church, and testimonies of the venerable Fathers. And therefore since I began to publish this doctrine upon such grounds, I was bound in conscience to defend the same; and specially, since he made an opposition in schools unto my position in the pulpit; so that I could not be silent without treason unto 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, wisdom, degree, of Doctor Benefield by infinite degrees paramounting all that ever will be in Mr Leech. In religion, for if the Canons of the Church (grounded on Scripture) do someway oblige our consciences, & that among the rest, one especially provideth that there be no public 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 etc. And yet you did make opinion the Canon of your faith and produced your conceit, distinction, grounds, testimonies, proofs, etc., all for the most part out of Bellarmine, and though you disclaim it, yet you underwent that babylonical servitude, which by Alphonsus de Castro is called Miserrima servitus jurare in alicuius verba Magistri: 
Alphons. de Castro. count haeres. lib. 1. cap. 7.  so that opinion was your Canon. I have already professed from the Protestation of D. Benefield that he read, no way with purpose, to touch you: but only in general as this controversy was the occasion of much innovation, much corruption: so that yours was the contradiction, not his.  
Mr LEECH.  
Thirdly; whereas he laid unto 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 do it. For God must be obeyed rather then man. Besides; though in discretion, & submission unto your authority, I would have surceased from prosecution of this matter, yet this notorious, and intolerable impugnation did force me to break my intended silence.  
ANSWER.  
Deny it not, for you were charged upon 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 have restrained you; de iure, should have feared you: for the Magistrate beareth not God's sword in vain. But you say, God must be obeyed rather then man. By what revelation or feigned new found vision, had you command from God to preach this sermon the second time? We must obey (say the Lawyers) Parents and Magistrates in licitis & honestis: but God in omnibus; because all things are not only lawful to us, but fruitful for us, if enjoined by him. But God, 
Stella in Luc. Glory, judgement, vengeance, proper to God only. Psal. 8.5.  that (as Stella observeth) hath impropriated 3 things unto 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 equal, or somewhat higher than the Angels, in Angelical integrity, spiritual transcendency, &c: as if man should be beholden to you, more than to his glorious maker. Besides, (say you) intolerable impugnation did break your silence: you would make the world believe, you were injured. S. Austin asketh in this case a question; libet hominem vindicare? 
Tom. 10. ser. 42. in Orat. Domin.  and must you encourage yourself in the unlawfulness of revenge? But God, & men, & Angels testify, you do injury, to affirm you had injury, 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 upon his faith and troth to God, that he would send me presently unto the Castle, unless I then delivered it) I was content (upon the persuasion of Doctor Kilby) to yield into his hands the original, and only copy thereof. And so I was dismissed for this time.  
ANSWER.  
The Copy was demanded. And, though you say you delivered it upon persuasion: yet it might have been enforced from you. This protestation you objected once before against the Provice chancellor, and now again. If you could fasten any aspersion upon him, or any that the cause concerned. I know you would. Protestations are often justifiable and commendable, 
Rom. 9.1. 2. Cor. 11.31. Gal. 1.20.  as I have given instance before in many of the Saints, but especially in Paul in diverse Epistles: To the Romans, I say the truth, and lie not, my conscience bearing me witness; To the Corinthians, God, the father of our Lord jesus Christ, knoweth that I lie not; To the Galathians, I witness before God that I lie not. And Espencaeus, in his own practice showeth, that a protestation may very religiously be used; 
Espenc. tract. 6. Epist dedic. ad Card. Cast.  his words translated be these, I do RELIGIOUSLY SWEAR, that as often, as I thought upon the report of obtaining the Red hat freely, (which others hunted after for money, who were repulsed) I give immortal thanks unto God, that he suffered not, I will not say so much good, but so much evil to happen unto me: Quid facerem Romae? mentiri nescio. What should I do at Rome? I cannot lie. Thus much, for your objection against his protestation: and thus much, for the honesty of the place, where your habitation is now supposed.   

Mr LEECH. CHAP. 2.  
This storm being thus overblown, a quiet calm ensued, until M. Doctor King (deane of Christ-Church, and Vicechancellor of the University) was now returned from London; unto whom I made repair partly to do my duty unto him, and partly to prevent that sinister impression, which D. Hutton, and others sought to work in him to the prejudice 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 storm it was not: you felt neither the thunderbolt of excommunication, nor lightning of expulsion. If in this storm, as you call it, you had shed a shower of repentant tears, than you might have been happy, 
Aust.  in that which S. Austin applieth to such a purpose, Post plwiam sequitur magna serenitas, post nubilun magna claritas, post tempestatem magna tranquillitas. Though you thought the storm calmed; yet it was no otherwise then that the expectation of our most worthy Vicechancellors coming home stayed it: to whom by prevention & anticipation, you made repair, to repair your weatherbeaten credit, and (you say) to do your duty, which you had neglected to his deputy. But why feared you sun sinister impression in him, who like that noble Emperor, in all causes kept an ear as well for defendant, as plaintiff? I conjecture the cause: conscience was the Notary, Register, & Remembrauncer of an offence; and will prove the sting and scourge for the offence. Conscience, at this your first appearing, made you inwardly cry guilty.  
Mr LEECH.  
Assoon as he beheld me, he broke forth into this passionate declamation. Sir, would you have a word with me? In very good time; I have many words to speak with you: for the shameful rumour of your doctrine hath filled my ears wheresoever I came, in London, in Lambeth, or else where: your doctrine was still laid in my dish; yea I have been charged by diverse to my face, for tolerating such scandalous, and erroneous doctrine freely, and openly to be preached in this University.  
ANSWER.  
His passion was no other, then that which should be the proper passion of every true hearted Christian. He was (with Elias) jealous for the Lord of hosts: 
1. King. 19.14. 2. Cor. 11.2.  and as S. Paul was jealous with a godly jealousy, so was he passionate with a religious holy Passion. It concerned him in a double respect: as a provident Vicechancellor of the University, to see that the Lords ground receive no tars; as the diligent Governor of that honourable College, to see that the envious man live not in his house, that would sow these tars. His burden of this double labour, requireth a double ardour, and without doubt it will receive a double honour. The speech he used to you, was the living representation of himself, full of courage, wisdom, truth, and honourable spirit: and therefore I may return Martial his Apostrophe upon you, Sed malè dum recitas, incipit esse tuum; His sweet speech hath lost much, by running through your Channel. Occasion of much grief it was to him, to hear that under his Collegiate regiment, any one should presume to teach that, which was scandalous & most erroneous doctrine. And what freedom the world useth in taxing Governors, as guilty of connivency to some unruly Heretoclits under their authority, Separatists and Papists (like Herod & Pilate) in their daily invectives do testify.  
Mr LEECH.  
To whom returning my answer in dutiful sort, I protested first, that I came not to insinuate with him, nor to divert any course of justice. Secondly; I know the doctrine to be founded upon such invincible proofs, and reasons, that it will stand impregnable against all assaults whatsoever. For demonstration whereof I presented the aforesaid testimonies unto him, and desired him to take a diligent review of the places alleged in that schedule.  
ANSWER.  
Your dutiful answer was undutiful: in that, first, you came not to crave his favourable interpretation, and thereby in submission, to have committed yourself and cause unto his worthy judgement, as being in a double respect under his government; secondly, you might have remembered to speak 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 poor proofs, that you produce, it seemeth you were Collector for the high ways also: you gathered that rubbish out of Bellarmine and Coccius, 
jerem. 6.16.  not out of the old way as the Prophet calleth them.  
Mr LEECH.  
Whereupon he contemptuously entwited me, saying: go, go; you are a fool, an ass, &c: when you preach, here is nothing but Leo, Leech, and all the Fathers. A proverb, which he had borrowed from some brainsick Puritans, and profane scoffers.  
ANSWER.  
Reproofs be as necessary Purgations: & you know how lawful it is according to the proverb, to affirm, Schapha est Schapha, as also that it is held true in Physic, Morality, and Divinity, varium poscit remedium diversa qualitas passionum. 
joh. 4.7. Acts. 7.51.  john Baptist to the pharisees crieth out, O ye generations of vipers; Stephen to the jews, O ye stiff necked, and of uncircumcised hearts & ears; Peter to Ananias, Why hath Satan so filled thy heart, 
Acts. 5.3. Acts. 13.10.  that thou shouldest lie unto the holy Ghost; and Paul to Elymas useth no other language but this, O full of all subtlety and of all mischief, the child of the devil and enemy of all righteousness, wilt thou not cease, to pervert the strait ways of the Lord? Such reproofs even to the dividing asunder the bones and the marrow, have been used frequently and necessarily. But the wisdom of the reverend Vicechancellor forbore any such words as you impute here to him: & therefore in being the false relator, you are become the author of these titles you give yourself. The Title of Leo Leech, was so commonly grown to a Proverb of you, as that you grew proud of it: but without reason, for you know, how the creature was dealt with, that strouted in the lions skin. But this title of Leo Leech, was not named then, but deferred till your final Censure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is your disease, your Title of brainsick Puritans is spleneticall if not Phrenetical. We are all free from the note of that Schism, we profess no transcendency, every man hath subscribed, and willingly acknowledged, the most auspicious and gracious government by the Religion professed, and for ever to be avowed in our Church. Forbear then this tongue murdering, and malignant slandering.  
Mr LEECH.  
Which contumely I repelled with few words, and digested it with patience; assuring him, that Leech with one Leo would be too hard for any man that impugned this doctrine.  
ANSWER.  
Why should you boast of Leo, when you had neither strength nor honey from this Lyon. Leo is none of your jury, you have no Counsel from him. Look over your Catalogue, you find him not there; and look into your conscience, and you will find, that you made no mention of him here: though you be false in opinion, yet continue not in every paragraph to be false in relation.  
Mr LEECH.  
And truly I could not but marvel, that he, who in his lectures upon jonah, hath made a copious defence of the holy Fathers, and approved the use of their testimonies in public sermons, should now so vehemently except against me, and so meanly esteem of them. But such is the condition of these men, that they will accept, and reject the Fathers at their own pleasures; as wind, & weather go.  
ANSWER.  
That our worthy Vicechancellor was no Antipater, may be plainly seen by his most exquisite apology for the use of those great Fathers and Doctors of the Church, who derived their streams of divine knowledge from the Scriptures, and from whose Lamps all Christendom have received light. But in this, Art, & Grace so far above Art, have so enriched his judgement by study, that though he mainetaineth the reading of the fathers and the frequent quotation of them, and maketh use of them in Sermons as much as any whatsoever (in which kind, as in all others his talon is most extraordinary) yet he far disclaimeth, that ever he believed that you could produce any true authorities either in general 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 be remembered 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) diverse places of Scriptures. There be, 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 upon jonas.  And these are most learnedly confuted by the 40. Lecture of Doctor King upon jonas. Being worthy to be hissed at, and contemned, for contemning those blessed ornaments of learning and pillars of religion in their time, who spoke, and wrote, & lived, and died in defence of Christ's truth. Ambrose worthily styled 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 pains, be honourable throughout all generations, and let it for ever be a brand of the greatest ignorance, to contemn their learning and writing. 
Lud. Rab. ibid.  Alterum vero nimis cautum & circumspectum absque iuditio aut discrimine ullo, omnia veterum dicta & scripta tanquam Praetoria amplectitur & mordicus defensa cupit, such as suck only the gall of their ink, & study only the blotts of their papers, and if there be any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imposed and impostured into the Father's writings, these they study to maintain. That if Tertullian savour 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 discretion, 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 absolutely conclude, Neque enim quorumlibet disputationes, quam vis catholicorum & laudatorum hominum, velut Scripture as Canonicas habere debemus, ut 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 serve you, especially who rely more upon reading, then upon understanding. Your clause of accusation is false, wherein you impute to that famous Doctor and others, the accepting and rejecting of the Fathers at their pleasure. It is the common practice of your own, as I have already showed.  
Mr LEECH.  
Now, whereas I added farther, that the best learned in Oxford concurred with me in this point; yea (said he) there are many of you, that will play with Popery, as the fly doth with the candle: you hoover, over and about it, as near as you dare, but you will be sure to keep your wings from singeing.  
ANSWER.  
You that father opinions upon the ancient Fathers, may as easily traduce modern Doctors. Did ever any concur with you in public declaration of this doctrine. I speak it again, and am assured of it, that you traduce some that favoured your person, rather than your doctrine, and did much distaste, that you should any way deal with controversy. Who interceded for you? who offered to defend it? to dispute it? The speech of Mr Vicechancelour, concerning those that play with Popery etc. I believe was only and particularly appropriated to yourself, though you desire to draw others into your reputation & livery. If any do confectionat their religion, and double in the true worship of God, I fear to judge them, and as much fear to follow them.  
Mr LEECH.  
Though I made a friendly defence of those men (at whom he maliciously 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 upon men, nor Angels; but only upon the sacred Scripture, interpreted by the ancient Church. Which rule of faith as it is most certain, 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 own folly upon any of incomparable worth. Incomparable worth, is a title to be bestowed only, upon men of Incomparable pains and studies, and so are our Public Governors, and most learned Readers in divinity. Of these (as many as had occasion to discourse upon your doctrine) have all gainsaid it, and in solemn Lectures and Disputations in our public divinity School it hath been often fanned, & confuted. You say you depend not upon Angels, so think I also: for though the Angels be not ambitious, yet I am sure they would think it some injury (if not to them, yet) to the truth, that man should be equal to them in perfection, and Angelical integrity, as you affirm. From Scriptures interpreted by the Church you received it not; the Church did never grant it, the Scriptures do no where ground it. What the rule of faith is, you have already been taught.  
Mr LEECH.  
Well (quoth he) whether I shall be able to prove this doctrine, false, or not, I cannot tell but, as I think I shall. Howsoever; certain I am, that I shall be able to condemn you of great indiscretion, for preaching such doctrine in these revolting times, when there is such general Apostasy from the gospel unto Popery.  
ANSWER.  
Qui semel verecundiae limites transilijt, gnaviter fit impudens. Whether this your speech deserve not the blackest Character of falsehood or no, I will not say I cannot tell, but I am bound by all the assurances of truth, to believe, that your report in this, will be an article against you in judgement. O● impudens! Was there diffidence, or distrust, or the least touch of doubt in him? was not his resolution so firm, and his protestation so faithful, that he told you with much zeal and earnestness, he knew, and would prove your doctrine to be false and shameful, and yourself ignorant and most unskilful in point of Controversy. Of revolting in these later times, he had reason to speak 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 turn their Proselyte, and yet when they receive them, admit them into no order but of Mendicants, as the late proof of some, & present experience of yourself show. 
●. Pet. 2.1.  Apostasy was foretold, as by others, so prophetically by Peter, that there shallbe false teachers, which shall privily bring in damnable heresies. And who can ponderat this? but with much sense and sorrow he will lament that any son of this Country, nay any son (in the outward appearance) of the church should exenterat his natural, nay his spiritual mother, and do this in a sinister conceit either for some particular discontent, or for want of preferment, ever for want of judgement? Lamentable is such Apostasy to Antichristian Popery.  
Mr LEECH.  
At which simple suggestion I could not but smile within myself; first to consider, that whereas he had absolutely charged this doctrine to be erroneous, yet now he could not tell whether it were true, or false. Secondly, to observe, that the preaching of truth, contained in the gospel, should be a means to draw men from the gospel unto Popery; as he was pleased to speak.  
ANSWER.  
Simple suggestion. If the Cumane beast could speak, more modesty and duty would be uttered. You smile like the Picture, that having two faces, hath his emblem over it, Nos tres, & so you by an interchangeable view looking on them two, you smile as ill favoured as they, and so make three. The first cause of your unseemly smile is, that which will cause gnashing of teeth, unless you repent. He whose wisdom and knowledge joined together faithfully and strongly to charge you with the error of your doctrine, did he now doubt whether it were erroneous? It is a mint of forgeries and falsehood, and unworthy the invention of any that is called Christian. Your second smiling consideration was as fond as the other was false, did you preach the truth out of the Gospel? 
Bern. sup. Cant. ser. 65.  Evangelium apellasti, ad Evangelium ibis: Hast thou appealed to the Gospel (saith Bernard) unto the Gospel thou shalt go. The Law is said to be the kill letter, but the Gospel will be the kill letter at the arraignment of this supposititious erroneous position.  
Mr LEECH.  
But perceiving him to be enkindled with the flames of passion, I forboare to add fuel unto the fire; and therefore I pretermitted the mentioning of his follies at that time. Only I made this brief answer: that if some truth be not to be preached at all times, yet the Contrary unto truth was to be preached at no time: and if it be lawful for any man to impugn it, is it not lawful for me to defend it, and especially, when it concerneth myself in particular? For so it did in this case: the eye of the whole University being cast upon me in this behalf.  
ANSWER.  
Rather say, But trembling and fearing to stay, much less to speak: that there is so black livor in your paper, seeing you had so white a liver at your speech, I admire not much, 
jam. 3.  seeing your fictions be great, though your Poetry none at all. You say you forbear to add fuel unto the fire. S. james saith the tongue is a fire, but I find that your pen is a fire, and yet but ignis fatuus: I wonder that these poisonful and filthy calumnies, fabricated in the forge of a frothy brain, eat not through your paper. 
Lubert. Replic. l. 1. c. 1.  If you continue this railing, reviling, slandering, you will so envenom your book, that none will buy it: as Gretzer (the devils agent in slandering villainy, and railing scurrility) was used in Frisia, where only one of his books were to be sold: which none would buy, because that foul mouthed Cerberus doth so besmear all men's reputations he dealeth with. The conceited malice in you, whetted with a custom of slander, and edged with a contagion of error, hath made your tongue so keen, your style so sharp, and your truth so short, that you wound whom you can. What follies can the bottomless pit of your open sepulchre, mention against this Paragon of men? In whose defence men and Angels stand against all clamorous railers. When you say, Only I made this brief answer etc. that only, is ONLY more, you neither did, nor could reply so. You never had that advantage given you, as the acknowledgement of one spark of truth in that doctrine, nor ever was there doubt made but truth is allowed to be preached, and that you say the eye of the University was upon you, it was only the eye of judgement and condemnation, not the eye of respect or expectation: few lent you their eyes, fewer their ears, none their belief.  
Mr LEECH.  
Thus I took my leave of M. Vicechancellor, he 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 gone, being so beaten with the power of truth: for the words that struck you, were full of reason, faith, and religion, as your conscience knoweth, notwithstanding your profusd dissembling, and professed railing. S. Augustine's speech to the Donatists retorteth itself upon you so full of contradiction and malediction: 
Aust.  and with it I return another speech of S. Austin, Non est intuendum quàm amarum, sed quàm falsum. I stand not so much upon your acerbity, as to show to the world how you falsify.   

Mr LEECH. CHAP. 3.  
THis Magistrate intending a preposterous course against me, and yet pretending a formality of justice, convented me before him in juridical manner, upon the vigil of S. Peter, a practitioner of my doctrine. Lord (said he) what shall we have, that have forsaken all, and followed thee?  
ANSWER.  
THis faithful deputy of his maker and Master, intended no preposterous course against you. His breast like the heart of a good Magistrate, is the Ocean whereinto all the cares of our Academical causes empty themselves, which he ever sendeth forth again in a wise conveyance by the streams of justice; he hath in all the time of his government, been the Paymaster of good deserts and Patron of Peace; it was not formality of justice he pretended, but the satisfaction of the whole University, who importuned that you might be convented and censured. What vainglorious humour riseth up in that froth of ostentation, to cause you call S. Peter a practitioner of your doctrine? He was married, therefore practised no Counsel of Virginity; he continued his fishing, therefore undertook no wilful Poverty; he carried his sword & stroke Malchus, and therefore professed no Monastical obedience: you deal with S. Peter, as the Printers in Rome do with Christ, for they in their Printed Tables of the Popes, first place Christ then Peter, etc. as if Christ had been Pope. But as Christ is contrary to the Pope Antichrist: so S. Peter is most opposite to this your doctrine, and giveth command to put to silence the ignorance of foolish men. 
1. Pet. 2.15.   
Mr LEECH.  
Appearing now upon my summons, 
Other Doctors (of better worth) who heard my sermons were not called unto my trial; whereas two only of these six judges were my Auditors.  I found M. Vicechancellor assisted with 5. compeers; D. Airay, D. Aglionbee, D. Hutton, D. Harding, D. Benefield; a selected company for his own humour. Who as they were generally to be excepted against by me, as incompetent judges: so in special D. Hutton for his inveterate malice conceived against me long since upon a base, and unworthy respect. D. Benefield, as he was my principal opposite, so he, with the rest, being a doctrinal Calvinist could never afford me an equal trial in this issue, 
Quid mihi dabis etc.  depending upon the Fathers; which he, and they, do really disclaim.  
ANSWER.  
These five Assistants are known to be of much worth and sufficiency. Just censures they deserve not, as living without the compass of an adversary; unjust they contemn. Although you load all of them plentifully, you should express some reason why these were incompetent judges in general, seeing these were as eminent for learning, honest for life, & have been oft chosen Delegates by our whole University in our Convocation for the greatest affairs that concern our Academical state. Or what inveterate hate Doctor Hutton had against you in particular. He was a special means to obtain your place, a continual shelter for you against all storms while you were in the house: when he might have imprisoned you, he forbore: Is this the inveterat malice? He may say as our Saviour said, for which of these good deeds do 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, ability, and integrity be his compurgators, and his protestation shall more prevail with all honest men, than all your oaths. Your exception against Doctor Benefield is as unsufficient as the former Malignant. Though he were, as you in scorn entitle him, a Calvinist; yet he doth not disclaim the Fathers, as in his practice, we all can testify having red more in them, than your head and your back can carry: & what his estimation of the fathers is, in his Appendix he doth manifest, and for Mr Calvin his works show that he did read and use the fathers, & not only approved them, but even the citing of heathen authors as may be seen, 
Cal. Com. in 1. Cor. 15.33.  in his Comment upon the Corinth. 1. Cor. 15.33. though he be maliciously traduced to the contrary.  
Mr LEECH.  
These petty judges being thus assembled; M. Vicechancellor inveighed against me with a bitter, and passionate speech, containing in it these capital accusations. First; that I had lately preached scandalous, & erroneous Doctrine. Secondly; that I was vehemently suspected of Popery, and that, by this doctrine, I had now justified the suspicion. Thirdly; that I had brought an infamy upon the University, and in special upon him, and his house. Wherefore I must expect a censure according to my demerit.  
ANSWER.  
It is scornful & shameful in you so to term men, of as Beaw-desert as our Church or kingdom hath any. The Vicechancelour, in this your blast of words, is often falsely taxed for being passionate, whose passions are as so many good servants, which stand in a diligent attendance ready only to be commanded by reason, and religion, in no other sort is he passionate. The accusation consisting of those three articles, was most true: your doctrine was scandalous, it offered much offence, being generally distasted; and was erroneous, being detected to be the floodgate of Traitors stairs, losing 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 public infamy upon Oxford, where Popery in former ages of blindness, had been discovered, that now in the splendour of the Gospel here Popery should be, by any maintained. And you derived from the general inundation, a stream of aspersion upon your Collegiate Governor, and his house; the worthy Deane and all his Society, who all profess thus, I and my house will serve the Lord: upon these your errors, you were to expect the ensuing Censure.  
Mr LEECH.  
To the first I answered, that as upon sufficient descovery of the pretended error, I would recant it (since I sought nothing but the advancement of truth) so I should consequently acknowledge that I have given the scandal if I have preached the error. But my conscience telleth me that I have 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 suspicion. As for the imputation of Popery in this point, it cleaveth unto the Scripture, and all Antiquity from which (jointly) I assumed this Popish doctrine.  
To the third; that as he, and his house could receive no infamy by such a truth, so much less the University; forasmuch as the best in judgement there, (if not the most in number also) concurred with me in this point.  
ANSWER.  
I answer these three Paragraphs together, thus. First, the discovery was made of the falseness and faultiness of the doctrine, by D. Huttons' inhibition, and by D. Benefields Lecture: and therefore your conscience might have been informed that you offended in MATTER, by condemning the law for being imperfect, and therefore requiring Counsels, in mad insolence durst you control? 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 abstain, as the Apostle speaketh, from all show of evil, as well in opinion as in action, and therefore not to give so just occasion of suspicion, or more; of detection of Popery in you. This point of Popery, like a high house built upon small pillars, though you say it had countenance from Scripture & Antiquity: yet it is most plain, that both these authorities do disclaim utterly any maintenance of the point in controversy. Thirdly, that the best, or most, concurred with you is most untrue. Saint Austin in one of his Epistles, mentioneth his conference with one, that sought to overcome him, 
Aust. ep. 174.  non veritate, sed clamore. And such a one you seem to be, bragging of Scriptures, and Antiquity, of the most and best to concur with you: whereas no one ever showed himself, in teaching or defending any such point. So that this bladder full of wind, and skin full of words showeth you to be your own Broker, having no Author, no Protector.  
Mr LEECH.  
Here D. Aglionbee suddenly interrupted me; demanding, who they were; and, making me the trumpeter only of other men's 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 themselves, but whosoever they are, they shall be met withal either in schools, or pulpit.  
ANSWER.  
His interrogation was no interruption: he might well think you were set on by some, but sure his charity exempted his thought, from any of our University. I dare be so bold to interpret his meaning, that he affirmed that some Papistical alients to our Congregation incited you: no Domestical commorants in the University did instruct you. Which interpretation I have the more reason to believe, because he professed they should be met with, either in Schools, or Pulpit; for with whom do our Sermons and Disputations contend, but with foreign persons & Positions, with Rome, and Antichrist, and Heresy? 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 privately blow up, as smoke 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 jovinian heresy (which he defended expressly against S. Hierome) but of sundry other blasphemies, & heresies, which he preached publicly in S. Mary's Church: the particulars whereof I have seen in writing.  
ANSWER.  
He is indeed Miles gloriosus, not in the Comical sense, but in the evangelical: 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; o 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 Schools; that it deserveth an Chrysostome to emblason this Babilas, or an Austin to praise this Cyprian. But to the purpose: what jovinian heresy defended he? S. Austin ad quod vult Deum in his tract de haeresibus the 82. heresy, mentioneth the positions of jovinian, omnia peccata (sicut Stoici) dicebat esse paria, nec posse peccare hominem, Lavacro regenerationis accepto, etc. and after reciteth his opinion, in equalling the state of marriage with virginity. I know that any man that ever read S. Austin will acknowledge, that in his works he shall find the same position defended, & therefore writers on both parts have granted that matrimony may be equallized with virginity. I could urge many of your own: the Confession of Wittenberg in express 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 jesuita in 1. Tim. 3.  and Bishop Espencaeus, a jesuit (as before I have urged) teacheth in his Commentary on Timothy, that marriage may so be undertaken that it may no way hinder a perfect life? And if this were heresy in that famous schoolman , and blessed Christian D. Aglionbe: what was it in Erasmus, 
Eras. Arg. in lib. 1. advers. jovin. 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 own, who all taxed S. Jerome for over much contempt of marriage and excessive praise of virginity? What heresies did D. Aglionbe preach, what particulars have you in writing? Can ill will have dispersed any more spiteful narration? How unhappy it is to be only witty, in devising suggestions? First you accuse him for table talk, which if any place should challenge immunity for freedom of speech it might. Each such solemn meeting at our University meals should be like to Augustus' table, fraught as well with disputations as dishes: and cannot that liberty be enjoyed, but you must gather up the Crumbs of contradiction and calunny, and not only this, but tax him with sundry other blasphemies & heresies, whose knowledge and life contained such sufficiency and sanctity as was honoured of all.  
Mr LEECH.  
These things I could have then objected unto him. But being not willing now to exasperate him, or any other there present, I returned him my answer in this manner. Sir; it may suffice you now to understand, that there are such men in this University, that will constantly defend this doctrine: who they are, I leave it unto your inquiry; you may find them out by getting a general subscription here unto your opinion, or by some other means. Only, to give 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 unto the Archbishop of Canterbury; informing his Grace that the doctrine was most clear on my side, and that they would stand in public justification thereof.  
ANSWER.  
This Paragraph wrappeth in it, a narration; which being begot by error, hath never yet been carried into the world by rumour: and no marvel: for even the worst of men and most subject to credulity, will never believe that any in this University did, or can defend this doctrine, either by open profession or private subscription. You are your own Secretary and of your counsel, but few others (if any) did agree with you. To hold that there is a verbal distinction of Precepts and Counsels, I know that some deny not & some whose abundance of learning and worth I honour: but that any among us, do maintain the opinion, as you preached it, by Counsels to induce men to Monkery, to accuse the law of insufficiency, to invest man in Angelical integrity, etc. I never will believe it, as knowing that this untrue suggestion hath disjointed the affection of those that did most pity you, and that you will deeply answer this, unless you stain your cheeks with the blushes of recantation, & send over the form 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 book and 8. chapter you report, that he 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 available with any honest heart 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 never made use of their letters: one reason whereof meeteth with your objection. For as I assumed this doctrine from the holy Scriptures, and ancient Fathers, so I determined to maintain it upon these grounds, without any assistance: and much less was I set on by any of them.  
ANSWER.  
This is a firm confirmation of my former opinion. Would not you have used those letters, and produced them, if you had any such? You, that ransacked all the inventories, and catalogues you could, to muster up testimonies: & your modesty so to modify your cause, as not to urge vivum testimonium, the living witnesses of your assertion? Absit, far be it, but that all here should hate falsehood more than death, and be so faithful Clients of truth, as not to yield an ear, much less a hand or heart to any startling opposer. Object as oft as you will, that you used not these letters because you relied on Scriptures and Fathers: yet if you had had but the least manual or oral assistance, you would have produced it, and traduced the Authors whosoever.  
Mr LEECH.  
And that you may know upon what authority I first began, and do now proceed; here are the Doctors (24. in number 12. Greek 12. Latin) who set me on; here are their testimonies; produce their books; convince me if you can.  
ANSWER.  
And that you may know that there be ashes scattered to descry your footing: it is manifest that as in your sermon you gleaned from Bellarmine very much, so in your proofs you have 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 prove it by 10. places in the old Testament, & 9 in the New to make for it, is afterwards constrained to confess that there is no direct place in Scripture. For being in the last Chap. 1. book of Purgatory, urged 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 ut Scriptura ubique omnia dicat. 
Bellar. c. vlt. lib. 1. de Purg.  And again, Talia enim ad Apostolicam traditionem sunt referenda. So some of your Fathers have not so much as the word Counsel, others that use it, do either in the same words or in other places, as I have showed, distinguish the general from the special precept by the name of Counsel, that whereas some challenged their jury, your jury doth challenged you, of rash indiscretion and false information.  
Mr LEECH.  
Whereat his courage began to abate; and first he excepted against me for producing the Greek, in whose language (said he) you have but slender skill.  
ANSWER.  
His purposes be so deliberate, and resolution so firm that your paper gun could not abate his courage, as you falsely inform, your leane-heart-fretting envy, fatting itself with contumelious scorns. You were questioned with twice whether you understood the Greek, first your answer was affirmative: being pressed again, you confess, you understood 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 understand the Greek fathers, and in retaliation none of the Greek fathers will afford you one word of Counsel.  
Mr LEECH.  
To which malicious, and impertinent exception, I answered first; that it was sufficient for me to rely upon the translations approved commonly in the Church. Secondly that I had so much skill in Greek, as to compare the translation with the original, and that none there was so exact, as to understand some Greek fathers (and namely S. Gregory Nazianzen) in their native idiom. Thirdly; that if I had no Greek Author on my side; yet here is a sufficient jury of Latin Fathers; whose language I understand, and whose conspiring tenant, I hope, you dare not renounce.  
ANSWER.  
A Scandalous and unreverent Phrase. Was it malicious and impertinent, to ask whether you understood the Greek, when you dosend up the greek fathers as if they had been pickled herrings, & yet understood them only by the use of an interpreter. That you answer, (first it was sufficient for you to rely upon translations, I say in point of controversy it is not so: S. Hierome did practise and did Counsel the contrary, 
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 book de Doctrina Christiana. The Divines of Louvain approve the same, & Villavincentius doth prescribe it, as most necessary. In differences or doubts, or controversies to repair to the Hebrew for the old Testament, and to the Greek for the new. Secondly, in that you affirm that you have so much knowledge in Greek, as to compare the Translation with the original, and that none there were so exact as to understand some greek father &c. both parts be faulty. He that is able to compare the translation, must carry in his head a Lexicon: you have the room, but you lack this furniture. It is the labour of a well read, & thoroughly grounded Grecian. And that any father should be so hard to be interpreted, that it were difficulty to find out in this choice company, one able to translate him: it is a calumny 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 half your army of Fathers: you are driven out of Greece, and as the Greek Fathers knew you not, so the Latin Fathers (as is plentifully proved) assist you not.  
Mr LEECH.  
Doctor Aglionbee being thus pressed by me & having nothing to answer in his defence; D. King interposed himself; objecting that D. Hutton had inhibited me: that D. Benefield (whose books I was not worthy to carry) had publicly confuted my doctrine etc. with such like frivolous allegations.  
ANSWER.  
Here to help your memory, which wandereth as much as your judgement, you forget that upon your brag, that all the Latin 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 far out of the way, as to affirm, the last resolution of the Church, to be, not in primam veritatem, but in the judgement of men: the absurdity of which position I have dealt with in your Epistle. The Vicechancellor seeing such presumptuous insolence joined with ignorance, hereupon remembered you, how the inhibition by authority, and the confutation of that controversy, might have stayed your proceed, and added the due worth of the Doctor who had determined that point in his solemn Lecture.  
Mr LEECH.  
As for D. Hutton his inhibition I answered as before; adding farther that I respected not his judgement in this matter. For I knew (indeed) that as his understanding is not very deep, so his affection is not very good; who, in a certain book (or rather statizing pamphlet) concerning the cross in baptism; 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 himself of Popery in this doctrine. But singular is my comfort to consider, by what judge, I am thus used, in what cause, and with what Patron; from whom our Nation first received her first faith, & for whose faith I must now forsake my nation.  
ANSWER.  
You leave the answer of your neglect of D. Huttons' government, and traduce his judgement. Inhibition is matter of authority, not of learning: why disobeyed you that command, you answer (but not to the purpose) you respected not his judgement. Let not malice be judge, but consider how base, infamous, & malicious your reproaches be: his soundness of judgement, is approved sufficiently by the consent of our whole University. And that book which so scornfully you reproach, is esteemed deservingly, and is of reverend respect with the best Bishops of our Church. Where the Father's agreeing to Scripture, are truly urged, and understandingly interpreted, both D. Hutton and all of our part, with all willingness, receive their assertions. But, when Fathers are misurged, arrested, and impostured by Coccius, or Bellarmin and you receive them at second hand, not from the fountain but from the ditches: we return your particoloured, blended sentences, as unworthy of approbation, because they be used as the Tyrant entertained his guest, if to long for his bed to chop of; if to short, to rack 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 express it, Fathers teach it not, the Saints of God have 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 been said, D. Hutton, and all any way seen in Gregory's Morals, may perceive how you foist into the Text, the words [evangelical Counsels] Your comfort, will prove your corrosive; your judge 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 heretical positions. Your Patron, was not Gregory, he neither taught you this, nor from him our Church received their first faith. Neither for defending this were you constrained to leave the Land; you forsook your Religion, rather than your Nation. Vegetius tells that in the Roman Armies, 
Vegetius.  Non fugere, was a special precept. The way for you to Triumph, had been to recant, and to remain in your station, not to fly. Bosquiers speech is true, 
Bonsq. count 7  the Devil 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 books, I passed them over: considering that M. Vicechancellor made excursions from the point, loading me only with contumely and disgrace.  
ANSWER.  
You passed him over, because he doth so far overpass you, but he is in your bosom, his Lecture lieth heavy on your heart, it is such a pang, that you will not easily remove. The Vicechancellor loading you (as you call it) with disgrace, knew you had a back provided for a burden. If his speech seem harsh to you, you turned his tongue, being turned yourself. Otherwise, his tongue is the hearauld of encouragement and comfort, himself the refuge of innocency, a Tutor to his College and a father to the Clergy, in his accademical government.  
Mr LEECH.  
Wherefore, not suffering him to divert me from the main issue, 
Haeretici est praecepta Patrum declinare; saith worthy Flavian in his first epist. to LEO the great.  I desired him to deal punctually, that is to say, first to admit a trial by the Fathers, or to deny it: if he denied it, he should be thereby sufficiently convinced. Secondly; if he admitted this trial, then either to disprove my authorities, or to approve my doctrine.  
ANSWER.  
To deal punctually, is so proper unto all his discourses, that all his Auditors will acknowledge this a special felicity, in the power of his speech. Your demands were preposterous: in your Epistle, you commit yourself to the censure of the Church, now to the trial of the Fathers: no appeal at all to the Scriptures, without which, whatsoever is taught, is like Israells' building in Egypt, without stuff, no warrant for the matter they build with.  
Mr LEECH.  
But he not daring to make a brief, and punctual answer to my reasonable demands, fell extravagantly into a mention of the reformed Churches; summoning me before their tribunal, for the censuring of this doctrine.  
ANSWER.  
Not daring? Why continueth this Bracchadochian humour? it hath long been in the consumption, it will at length spend itself. What dareth not he, that undertakes without rashness, and performs without fear? did ever your experience find him to be a read shaken with the wind, or to want the sinews of courage and resolution? No you know he is ballaced with wisdom, and worth, able to undertake the most resolute and undauntedest of the contrary side in the world. Neither in this was there the least note of extravancie, as your exorbitancy of accusation doth impute: for by whom should a minister of the reformed Churches be censured, but by the power & judgement of the reformed Churches?  
Mr LEECH.  
Which course of proceeding, I utterly disclaimed, as unequal; because the later Church is not to judge the former, but contrarily the former is to judge the later.  
ANSWER.  
Who ever, that was a supposed member in our Ecclesiastical state, durst disclaim the judgement, censure, authority of our Church? But your reasonless reason is, the later Church is not to judge the former. If by the former Church, you mean the ancient Catholic Church for the first 500 years, we maintain our reformed Church to be the same: but if by the former church you mean the now Roman Catholic faith, as Bristol and the Rhemists deliver, 
Bristol. mot. 12. in mark Rhem in Annot. in Rom. 1 8.  that the Roman and Catholic Church be all one; then we reject and abhor that Synagogue of Satan, wherein Ziim and Limb, the Ostrich and Vulture and Schritchowle do remain. And by many more degrees than Papists prefer the Pope before the Emperor, we prefer the Reformed Churches, which do maintain the ancient, Catholic, Apostolic faith, reform 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 observe the prescription of Antiquity in this behalf, 
Contr. julian Pelag. lib. 2.  and namely that of S. Augustine against the Pelagian heretics; Patres oportet ut populi Christiani vestris novitatibus anteponant, eisque potius eligant adhaerere, quàm vobis?  
ANSWER.  
Nay what did you, but as Pelagian himself did, magnify the nature of man, & so strengthen the arm of flesh, as if you would incite it, to rebel against heaven: and what did you otherwise then as heretics of all ages, who have stood so much upon 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, etc. where in a large discourse, he manifesteth that the Canon of Scripture, is only so sure, that there ought to be 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 heresy. And yet that holy father, speaking of himself and all 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 justo judicio 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 refusal to stand unto the verdict of the reformed Churches, questioned with me about the rule of my faith; I answered him briefly; 
Contr. haeres. cap. 1. etc. See D. Field pag. 239.  that I wholly followed Vincentius Lyrinensis his direction; to wit, Canonical scripture, and Ecclesiastical tradition; the first being sensed by the second.  
ANSWER.  
To refuse the judgement of the ruler, and to fly to a stranger, is punishable in Policy: to condemn, and contemn your own mother Church, and to stand to the judgement of a strange Church, nay of a Synagogue a stranger from the Church, is culpable in divinity. It was a seasonable question, to ask the rule of your faith, when it was manifest you had forsaken the faith: & your answer was unsound, joining with Canonical Scripture, Ecclesiastical 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 Canonical, because it is the rule. Traditions we renounce as unworthy to be joined with Scripture, 
Melch. Can. lib. 3. c.  because Canus in this doth expressly teach that whatsoever the Church of Rome practiseth and hath not warrant from Scripture, the same things and the practice of them she hath received by Tradition: which Popish traditions we abhor to supply scripture with, as knowing that the Scripture containeth all things necessary to salvation: and also affirm that the most certain rule of interpretation, is by comparing Scripture with Scripture. Vincentius Lerinensis is not for you: he alloweth nothing barely upon Tradition. For by all the passages of his book he doth plainly teach, that no Tradition is to be received, but that which is consonant unto Scripture, such as S. Austin delivereth, Quod universa 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 powerful hammer of all Heretics that claim tenure in the Church) you can produce nothing to help your cause, either in that page, or in his whole book. 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 appeal must be to the Pope, or else you will be cashiered.  
Mr LEECH.  
This rule he called Popish, exclaiming against it as the very ground of Popery, and superstition. Whereupon I desired him (for my better instruction) to give a rule of faith more certain, & infallible than this, which be branded with such disgraceful imputation.  
ANSWER.  
Popish it is, without all gainsaying. For howsoever, we reject not all Traditions: as first, 
D. Field in his 4 book of the Church.  the number and names of the Authors of Canonical Scripture; secondly, the chief heads of Christian doctrine, as delivered in the Creed of the Apostles; Thirdly, the religion purely collected out of Scripture, delivered to succeeding ages; four, the continual practice of the Primitive Church, though not expressly commanded, 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. Paul's speech, Let all things be done in order: I say, we reject 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, be these: first, Scripture needeth not the adjective help of Traditions, it is a most sufficient rule, and containeth all things necessary to salvation; Secondly, we abhor the comparison of these two, and much more the preferring of tradition before Scripture, as Hosius, Baronius, Symancha, and others profess: some affirming, 
Hosius contr. Petric. c. 92. Baron. an. 33. nu. 11. Sym. instit. tit. 24. n. 40.  that all Scripture came to us by Tradition, therefore Tradition more worth; others, that Scripture needeth help from Traditions, but Traditions need 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 learn it: it was a question worth his ask, a point worthy your learning.  
Mr LEECH.  
Why (said he) what other ground of faith, than the pure word of God? I demanded then; who shall interpret this word? He replied; the spirit. What spirit good Sir? The spirit of God only which private men think they have? Against which rule I except, for that it was the common plea of all condemned Heretics. Wherefore I required a trial 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 Catholic Church. And thus you see M.D. Airay that what you formerly rejected out of my rule, as Popish, you must necessarily admit as true; that is: Ecclesiastical Tradition annexed to the sacred Canon for the discerning of private spirits. Otherways each Heretic will sense Scripture in the mould of his own brain.  
ANSWER.  
That the word of God, is the ground of belief in God, sacred Scripture itself proveth in manifold and pregnant places, as in the old Testament, in the Proverbs, 
Prov. 2.9.  They make a man understand righteousness, and judgement, and equity, and every good path; 
Esay. 8.19.20.  in Esay, should not a people inquire at their God? at the law, and at the Testimony? they that speak not according to this word, there is no light in them; by Malachi, 
Mal. 4.4.  Remember the law of Moses which I commanded all Israel with the statutes and judgements: in the new Testament, in S. Paul, 
2. Tim. 3.15.  The Scriptures are able to make a man wise unto salvation, through the faith which is in Christ jesus; in S. Peter, 
2. Pet. 1.19.  We have a most sure word of the Prophets whereunto we must give heed, as to a light that shineth in darkness, till the day star arise in our hearts; 
Luc. 1.4.  in S. Luke, They contain the certainty of those things whereof we are instructed; and in S. john, 
joh. 5.39.  These things are written, that ye might believe, that jesus is that Christ, the son of God, and in believing ye might have eternal life, and by Christ himself sealing this point, Search the Scriptures, for in them you have eternal life, and they are they which testify of me: but to this also the Fathers with all reverence have agreed. 
Basil. Ep. 80. add Eust. Med.  Let the Scriptures be arbitrators between us, saith Basill, in his 80 Epistle, and whosoever holds consonant opinions to those heavenly oracles, let the truth be adjudged on their side. We are to inquire for judges, saith Optatus Contra Parmenianum; de coelo quaerendus est judex, 
Optat. cont. Parmen. l. 5.  the judge must be had from heaven: but, saith he, wherefore need we to knock at heaven, when we have a judge, & wohm we find in the Gospel? The Scripture is the rule of faith, saith Tertullian, contra Hermogenem. 
Tertull. count Hermog. Chrysost. in 13. Homil. in 2. Corinth.  It is a most exquisite rule, saith Chrysostome, in his 13 homily upon the second to the Corinth's. It is an inflexible rule, 
Greg. Nyss. Grati. de ijs qui adeunt Hierosolyman.  saith Gregorius Nyssenus. And S. Austin, ample for this, in many places in his book de bono viduitatis, testifieth, that the Scripture pitcheth down the rule of our faith. And not only the Ancient Fathers, but the Schoolmen have succeeded in the same resolution. Aquinas writeth expressly, 
Aq 1. qu. 1. art. 8.  that our faith must rest upon the Canonical books of Scripture. Durand agreeth with this, 
Durand. pref. in senten.  that the manner 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 have acknowledged this. Antoninus confesseth, that God hath spoken but once to us, and that in Scripture, so plentifully, that, he voucheth, Gregory in the 22 book of his Morals, thus; God needeth to speak no more concerning any necessary matter, 
Al. 1. sent. quaest. 1. art. 3 1. Coral.  seeing all things are found in Scripture. Alliaco consenteth to this, The verities of Scripture be the Principles of divinity, quoniam ad ipsas, saith he, fit ultima 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 serve to show you, that there is no other ground of faith then the word of God; Scriptures, Fathers, Schoolmen, nay even our Adversaries being witnesses, 
Deut. 32.31.  as Moses speaketh. You demand, who shall interpret this word. It is replied, the spirit of God: which spirit the elect do know certainly that they have; not only think, as you traduce the speech of this reverend Doctor, but they assure themselves that they have the spirit, and he that knoweth not this, 
●. Cor. 3.16.  is ignorant, as Paul teacheth by an interrogation, Know ye not that ye 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 all Heretics. It is false. Heretics and the devil did urge Scripture: but these could never for want of God's spirit, compare Scriptures together. The private spirit, even every Private man, of himself (saith Chrysostom) only by reading, may understand, 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 itself, and suffereth not the hearer to be deceived. 
Distinct. 37. Relatum.  So speaketh Chrys. 13. hom. in Genes. The Canon Law is most plain herein, Non enim sensum extrinsecus alienum & extraneum, sed ex ipsis Scriptures, sensum capere veritatis oportet: For we must not from without them, seek a foreign and strange sense; but we must out of the Scriptures themselves, receive the meaning of the truth. And a cloud of witnesses do testify the same. Wherefore it is no way necessary, that we ask help of Tradition: which is, as I formerly spoke, the city of refuge for all runagate points in your religion. Popish Tradition in the Church, sojourning only as the devil doth, to deceive; as a treacherous stranger, not to be acquainted with; or, as an Infidel, 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 brazen head Tradition.  
Mr LEECH.  
And now M. D. Airay being thus overthrown in the rule of his faith, proposed unto me a question of capital danger; wishing M. Vicechancellor to question me upon the point of the king's Supremacy; for surely (said he) you shall find him unsound therein.  
ANSWER.  
The reverend, faithful, and laborious Doctor, must possess his soul in patience, and receive his part of your improbable, and uncharitable interpretations, as well as others. His understanding, enlightened with the beams of divine truth, suffer not (as you slander) him to be overthrown in his rule of faith: his memorable free-will offerings in Sabaoth exercises to turn many to righteousness, his worthy performance of all University exercises, his indefatigable studies, so great that a place of the most public charge did sue to him, to draw him from his chosen retiredness, his zeal, pain, faith, doctrine, manner of living, though he hold his mind unfeignedly below his place: yet these testify to the world, his worth to be far above his state. The reason that he proposed the point of supremacy to you, was this: in the course of the proceed, and speeches with you, he observed, that you had forsaken the reformed congregations of the church, the scriptures, the infallible rule of faith; and therefore, seeing your fidelity to God was so changed, it was fit time to observe how you were affected to the King's Majesty, seeing the Apostle joineth them together, Fear God, honour the King; & you having neglected the first, the second was to be feared. The question of the supremacy in this kind, was the only Touchstone, the Shibboleh, to try an Ephramit: 
jud. 12.6.  for in every true subject there ought not to be more love in his heart, than liberty in his tongue; to profess the crown, and dignity, and supremacy, of that loadstone and gracious lodestar of hearts, the kings most royal Majesty. This being not only an ancient Canon. and a point confessed by Bishops in this our land, in the reign of the most ancient kings, who resisted the usurpation of that man of blood, the Pope: but (as in the beginning of many Princes reigns, so revived) in the inauguration of our most peaceable, most wise, most religious Solomon. 
Canons and Constitutions made 1603. Canon. 1.  When in the Convocation, held by all the Beaw-peeres of learning, the Bishops and Clergy, it was commanded, that all Ecclesiastical persons of what degree soever, should maintain no obedience, or subjection, to be due, to any foreign power: but that the King's power within his Realms of England, Scotland, and Ireland, and all other his Dominions & Countries, is the highest power under God, to whom all men as well inhabitants, as borne within the same, do by God's laws own most loyalty and obedience, afore and above all other Powers and Potentates in earth. If you give not God, what is due to God: no marvel you gave 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 belief. And therefore it wisely was questioned concerning the supremacy. It was a question, guided by a religious intention, and grounded upon wise observation.  
Mr LEECH.  
But M. vicechancellors thoughts carried him so far away at that present, that he gave no care unto this impertinent, & bloody question: but prosecuting the vindictive designment (formerly concluded upon betwixt D. Aglionbee, and himself who held a secret conference together) he resumed his old accusations of false, erroneous, scandalous, and Popish doctrine: for delivering, and reinforcing whereof, I deserved the severity of justice.  
ANSWER.  
His vigilancy was not absent. Had he been set on vengeance, as you shamefully accuse, now had been the time to be avenged: but now you see, notwithstanding all your reproaches and slanders of passion; the worthy Vicechancellor limited his power, by his will; 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 truly and worthily ingeminate and often repeat those terms, 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 just defence, I finally proposed unto them these two demands.  
First; that they would proceed against me iuridically, & by way of Articles; so I should know precisely what was the error, and falsehood of my Doctrine; and they should receive my answer made in form of law. For this hath ever been the custom of proceeding in this University, 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 controversy: rejected their censure, neglected their judgement, and able to uphold yourself by no means but negatives. And therefore never continue this obstinate accusation, that they did not examine your cause or respect your defence. The cause was offered 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 senseless. Was it not a juridical proceeding? to be called according to our University statute in that behalf: which is this, that for scandalous preaching the Vicechancellor require the assistance of the Doctor of the chair, whose incomparable & indefatigable pains hindering him, he desired to be spared at that time by the present approach of the Act. 
D. Holland.  Upon the absence of the Reverend Father of the chair, some other Doctors of Divinity are to be called, and there were five more in juridical manner appointed: here you were convented and censured, by the most absolute form of Law.  
Mr LEECH.  
Hereunto M. Vicechancellor replied. What? Articles? you shall have articles time enough: mean while, I say that all (meaning my Sermon) is false; scandalous, Popish, erroneous, etc.  
ANSWER.  
Articles were not promised you: you accused yourself, and delivered your Articles in your sermon; no mention, no promise, no expectation of any at this your conventing. You prevaricat by prescription and custom. The old Monk almost blasphemously applied, Sicut erat in principio: but I may say truly, beginning, middle, & ending, every Page, Section, & Paragraph have matter faulty in faith, or false in fact. And among the rest, this Article is to be 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 justified and ever will be till you recant, that your doctrine was false in opinion, scandalous for the occasion, Popish for tradition, and erroneous for heretical innovation.  
Mr LEECH.  
My Second demand thereupon was; that he, and his associates would condescend unto this small request; to wit; I will here set down this affirmative proposition; Sunt Evangelica Consilia; and subscribe unto it in your presence. May it please you also to set down the negative; Non sunt Evangelica Consilia; and subscribe your several names thereunto; and signify therewithal, that you have punished me for teaching the contrary assertion.  
ANSWER.  
Your second demand, was out of all course of reason or sense. Was it not known to all, that you were censured for preaching such evangelical Counsels of perfection, whereby a man might do more than the law required, yea more than man need to have performed? was not your convention now, and inhibition before, & censure at last, sufficient witness to all the world what you delivered, why you were censured? etc. Nay was not this, yea more than this, your request, offered you? viz. that you should, if you durst hold your position in the divinity Chapel, in Christ church, and in form of a Respondent, answer; the Vicechancellor promising to appoint five pairs of Masters to oppose you, which you knew had easily been performed, in that honourable and fruitful College. This you refused, and thereby showed, that you had not an original state, but a Traditional insight in this question. This you durst not, and therefore you required the subscription, to make way to some threatening opposition. That, as the Poet speaketh, Pede pes, & cuspide cuspis: so now you hoped there might have been another kind of digladiation; pen against pen, and hands against hands, which you never could have obtained.  
Mr LEECH.  
This request, D. King not only denied, but also exclaimed against me for making this petition. And no marvel; for he that durst never, throughout this whole proceeding, formally, and by express mention, condemn evangelical Counsels; how could he yield unto any such subscription? whereby he and the rest might have remained Heretics upon their own record.  
ANSWER.  
You neglected the reverence you did owe to his government, and detected the wilful weakness of your own judgement to require it. No such course usual in any juridical proceed. And for your vile slander, that the Vicechancelour durst not condemn evangelical Counsels: it is impudent. He did in the proceed, often rebuke, and confute your manner of handling that point, not denying but that a nominal distinction of counsels was sometimes used, but he expressly condemned such Counsels as you preached, being of another kind, then S. Austin delivereth with the rest of the Fathers, and Wickliff, whom you urge: who all maintain each Counsel to be a command for some time and some circumstance. Which sentence and judgement how you oppugned in your sermons, may be seen: where, till you recant, you remain an Heretic upon your own record. I use your own words.  
Mr LEECH.  
The conclusion of all was this, M. Vicechancellor beating me down with the blow of authority (having no other means to convince me) pronounced his definitive sentence against me; which I will here relate word for word, as near as I could possibly bear it away.  
ANSWER.  
You were beaten down (as you truly say) by authority but more than by, human by divine. You were driven by Scripture to refuse scripture to be your judge; beaten by the censure of the Church, that you deny to be censured by the Church; convicted for stubborn 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 knew not, and urged Greek Fathers that you read not. And this conviction was not only by the blow of authority: but by such a blow from heaven, as Paul in the Acts was strooken; Scripture, Church, Fathers, 
Acts. 9  and all arguments of power did agree to this dejection 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 know, stiffly defended by the Church of Rome, and whereupon many absurdities do follow) I do first as Vicechancellor silence you from preaching. Secondly; as Deane of this house, I suspend you from your commons and function here for the space of twelve months. This is my sentence; and before these my associates I require you to take notice thereof.  
ANSWER.  
Here is the Act, the manner of the Act, the reason of the Act, or censure. The sentence was deliberate, and guided with ripe wisdom; & the hand of justice in him, was slower than the tongue. For besides your heresy in the delivery, there was contumacy in you for presuming so to preach forbidden by Authority: and yet was this censure easy, by many wished to be more, by all marveled at, that it was no more. For as the times increase in danger: so the rigour should increase in discipline. But the manner of this censure was mild: it passed no farther than loss of commons for a time, this was within the walls of the College; and silence for preaching within the precincts of Oxford, and this within the limits of the University. This was no ejection, expulsion, out of College and University. It had been worse by infinite degrees, had you been sent to London. And the reason of all this, was first intimated, for your scandalous, erroneous doctrine, a doctrine stiffly defended by the church of Rome, inducing many absurdities. I will use an honourable speech of that most noble Counsellor at the arraignment of Garnet, 
Earl of Northampton.  fit to be bestowed upon you; Currat lex, vivat Rex, vincat veritas. The marginal scurrile Note, which you borrowed from some more witty, but as wicked pate as your own; I could return as a dart to your very soul: but I forbear, because all reproach and contumelies against this worthy, do break themselves, as waves shattered in pieces by the force of a rock.  
Mr LEECH.  
Which sentence though it were tyrannical and unjust, yet it no ways discouraged me, but rather confirmed me in my opinion. Wherefore I protested the doctrine again more resolutely, then before; wishing M. Vicechancellor, and his assistants to understand thus much from me. First: that I held the doctrine with as much, nay more confidence than ever I did. Secondly: that I farther concluded the invincibility of the point out of the manner of their proceed, whereat they were driven into the extremity of fury, and passion.  
ANSWER.  
This was a great degree of the hardness of your heart, and it is manifest that you apprehended this, as a pretence of your revolt. The Vicechancelour was urged, to this doom; which, as it was impartial, so was it no way Tyrannical: had it been any other, it had been merciful injustice. You should have acknowledged the Truth's victory, & given some sign 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 again protested the doctrine, if it had been so, you showed more boldness than goodness, and the Truth had lost less than you gained: but it was not so, you did not, you durst not contest, so umbragiously, as you protest here. My observation through your whole book, holdeth true: where you brag most, you feign most; & where you paint your speech, there it is most corrupted and falsified.  
Mr LEECH.  
Thus the assembly was dissolved, & I, putting M. Vicechancellor in mind of the Articles (which he formerly promised, and bade me now to expect within two, or three days) took my leave for that time.  
ANSWER.  
What prostituted conscience would so persevere in falsity? This must not pass unconfronted. Articles were not promised you. It is more than improbable, that such experienced discretion, and expert resolution, should first condemn and sentence, and after give the reason. It is neither the custom, nor commendation of juridical proceed. His wisdom prevented you in this scandal, and told you before many, that you most falsely did belly him: all may perceive your spiting spleen, to break out in revenge: which revenge that you seek to wreak upon others, will without repentance prove vengeance to yourself.  
Mr LEECH.  
And now (courteous Reader) since thou hast seen the proceed of these men, consider with me, whether I have not just cause to complain against them as S. Augustine complained long before against the Donatistical faction, 
Fecerunt quod volverunt tunc in illâ caecitate▪  
Non judices sederunt, non Sacerdotes de more,  
Quod solent in magnis causis congregati judicare:  
Non accusator, & reus steterunt in quaestione,  
Non testes, & documentum: quo possent crimen probare.  
Sed Furor, Dolus, Tumultus: qui regnant in falsitate.   
Wherefore I conclude this whole passage with the burden of that excellent Psalm: Omnes qui gaudetis de pace, modò verum judicate.  
ANSWER.  
Consider Christian reader, & duly ponderat, whether a malignant adversary, or a repugnant Controversiary, may more truly be portrayed, than these antecedent proceed of M. Leech, have most lively deciphered. Malice hath strengthened error, error begot heresy, and this last brought forth Apostasy. The virulence of speech is much, in the former chapters; 
Prologue. ad. 1. sentent.  the accusation in this Paragraph, is the sum of all. Lombard well noteth that in such cases, fidei defectionem sequitur hypocrisis mendax. And, I fear me, this will prove 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 unfitly and rudely apply S. Augustine's verses. Fury, Deceit, and Tumult, are the upholders only of Heretics. And as good Physic misapplied, is but poison: so good Authorities misused, though they keep the sense, yet lose their reason. To your verses so rudely applied, in prose we return S. Chrysostome his speech upon Genesis; 
Chrysost. in Gen. hom. 5.  Quocirca divinae Scripturae vestigia sequamur, neque feramus eos qui temerè quidvis blaterant: and this shall be the resolution of us, to follow the steps of holy Scripture, and not to endure those that rashly babble every thing. And if this prose serve not, we return part of the same Psalm of Austin contra Partem Donati, 
Sacerdotes transmarini possent inde judicare?  
Quid curritis ad schisma, & altar contra altar?  
 quod postea iudicatum est, iam non possetis audire,  
Et à judicibus vestris cogeremini appellare,  
Dum vultis erroris regnum quoquo modo confirmare.   
You may abuse and accuse your judges, seeing like to the Donatists, you appeal from them. The clause and aphorism of the song of S. Austin we receive, and honour: our Saviour is the Prince of peace, our Gospel the Gospel of peace, we are the children of peace, and the end of our belief is the peace of God that passeth all understanding.   

CHAP. 4. Mr LEECH.  
WHen S. Paul had appealed unto the tribunal of Caesar: Festus (the deputy) thought it an unreasonable thing to send a prisoner unto his Lord, and not to signify the cause. For thus the light of nature could teach an Heathen, that, in discretion, and in justice no man should be called into question, without a pretence (at the least) of some special crime.  
But see now a Christian Magistrate inferior unto an heathen in this behalf: who did not only convent, but condemn me: and never signified the cause: which yet could be none other, 
1. Cor. 7.25.  then that which concerned S. Paul himself: Consilium do etc.  
ANSWER.  
To whom appealed you? whether were you sent Prisoner? An idle and dull comparison. And (to use your own words) if but the light of nature, had taught you any thing: your comparison had not been so rude, nor your senses so dulled, as not to remember what was objected, not as a pretence, but as a general scandal, offered, not only against authority, and the University, but against the law, and the truth of God. For which, you were often convented, threatened, inhibited, & now censured. Was not the cause signified by Doctor Hutton, by the vicechancellor 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 than that, which concerned S. Paul himself, Consilium Doo: whereas, it is manifest S. Paul hath not the word Consilium? By this you confess 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 spark of sin: he would answer him, as he answereth you, Avoid Satan; I will worship the Lord my God, I abhor the name of perjury, I will never swear, but in truth and judgement and justice. And for that which followeth in this poisonful Paragraph: I say that which S. Jerome in the like case counseleth, 
jerom. prol. super Mat.  if Shemei bark and snarl at thee: contumelious words are to be regarded only as the barking of Dogs. And I end this with the speech of Seneca; Men speak evil of him, but evil men. If Marcus Cato if wise Lelius, if Scipio should so speak, it would grieve him: but when professed slanderers, branded with the indelible mark of falsehood, and pursued with the fury of fear, taught by error, tempted by Satan, replenished with unrighteousness and maliciousness; let it no way grieve goodness itself.  
Mr LEECH.  
When I perceived what small conscience he made either of faith in his promise, or of equity in his proceed, I desired him with many earnest obtestations, that it would please him, at the least, to signify unto me now by word of mouth, expressly what that point is, for which he had thus punished me to my disgrace, and loss. And this favour I humbly requested at his hands as much for the general, as my own particular satisfaction. For many saw the punishment, but could not know the cause.  
ANSWER.  
Is there extant in the world's greatest volume of history, example of such dullness, and senseless apprehension, that when the cause had been ingeminated, yea tergeminated, so often mentioned, yea so often exprobrated and censured: that yet you should plead, that you knew not the cause? And that without fear of God, or care of truth, you did so importunately crave for occasion of public advantage: which, as oft as you desired, so oft you received the resolute repulse? You pretended the general 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 grave, and ancient M. of Arts; who pleaded to obtain the same in regard of justice, wisdom, and Charity. justice; 
See Act. 25.16. ut accusatus locum defendendi accipiat ad abluenda crimina quae ci obijciuntur.  because (said he) it was the form of law, that the party accused should answer articulately unto the crime objected. Wisdom; that you may deliver yourself from the suspicion of injury; and especially since the whole University is much distracted upon these late proceed. Charity; that you may rectify M. Leech his understanding by a proper conviction of his supposed error: 
To punish without, instruction, it is tyranny. Sallust.  And I dare promise in his behalf, that if you can convince his judgement, he will recant the doctrine; for I have heard him often protest thus much.  
These reasons, and persuasions of my friend, entered so deeply into M. Doctor King's heart for the present, that he promised to convent me again, and that he would proceed with me according to my desire herein. Notwithstanding he violated this promise also to his exceeding great disreputation.  
ANSWER.  
The grave and ancient M. of Arts, though able to speak very elegantly, yet not very willing in so bad a cause: protesteth he used no such terms as you do by Attorney here utter. His honest care was such, that first he sought to remove your opinion, before he made means for your pardon: which motion of his to you, as he testifieth, took so good effect, that he found you willing to acknowledge the offence, till some nocturnus ambulo, diurnus nebulo, some Romish fugitive altered you, who is not only suspected, but known to have dealt with you here, in this business. By this your grave and learned Advocate, the Vicechancelour was moved only as Deane of Christ-Church, to vouchsafe you the benefit of your Commons. This, conditionally he promised: for no man is more mild to a relenting vanquished adversary. But for promise of second convention, the Reverend Deane, and your loving and learned friend do both disclaim any speech of it. Upon your and his importunacy, you were promised one to confer 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 prove a disputation, as knowing the much difference between dicere, and disserere. Your opinion you knew was but Chemical, & durst not abide the touchstone of Argument. It is shameless therefore to urge any promise of another convention, your conviction being past; and graceless to accuse the Vicechancelour for violating such a promise, which he never mentioned, and which your friend never moved. Conscientia cauterizata, having lost spiritual feeling, cannot be more hardened, than I fear me you are. A bramble having no reputation, would set on fire a Cedar's estimation.  
Mr LEECH.  
But I come now unto his answer, which he made unto my former humble petition. Sir. (said he) it shall satisfy you, and the University, that I have done it; take your remedy, where you can. If I have wronged you here, right yourself elsewhere.  
This was spoken like a King indeed; and not like a subject; who though he be a Magistrate over others yet should be subordinate unto a common law, and Lord. And happy are those governments, 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 final hope; but how far I was deceived in my just expectation, the sequel shall declare.  
ANSWER.  
As your petition was most unreasonable, so also the time was unseasonable, the Reverend Vicechancelour at that time being negotiated, with the particular occasions & presence of very many. Upon your preposterous coming to him, and vehemently desiring not so much as formerly you did, but that you might answer at another place; his wisdom did as earnestly wish it, as you did impetuously and intempestiously move it: not only because he knew his proceed to be justifiable, but that by this, the light of his judgement against you, might the more appear by the darkness of your understanding, and apprehension, that had followed so bad a cause, with so incessant suit. The resolute answer, gave you leave, and encouragement, if you had had any such intent, Your scorn, This was spoke like a King indeed, calleth to mind not only what a resolute champion of truth doth testify for this worthy against Parsons, 
D. Morton, Deane of Winchester. Encounter.  who venteth his choler adust upon the name of Doctor King; where Parsons is answered, that he considered not the admirable, and indeed kingly worthiness of this our Doctor: And to this I may add the title that MAJESTY itself hath bestowed upon him, entitling him, the King of Preachers. And though he be a Magistrate over others, yet no one more considerate of his awful observance to those above him, or of his respectful care of those below him. And this may be his crown and garland, that he hath ever so confined himself within the circle of justice, that his ears never heard any accusation against his government but yours, which is as hateful as shameful. All hearts else, have both the affections, of love, & fear, so sweetly conjoined, that there is as much joy in us, that we live under such a governor, 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 prophesied of you; 
Hor. de art. Poetic.  Non missura cutem nisi plena cruoris hyrudo.   

CHAP. 5. Mr LEECH.  
BEing now silenced by the Vicechancellor from preaching within the precincts of the university, so that I could not exercise my function neither in the public audience of the learned, nor yet in any of the parish Churches (which I had usually visited, by course, every sabbath, and holy day; unless some special occasion diverted me from my customable practice) I received letters from the Lord Bishop of London (my very Honourable, and much respected friend; whom it pleased freely to bestow that place upon me, in regard of my first sermon preached in Oxford, from which his successor had now suspended me for the last) wherein his Lordship required me to preach at S. Paul's cross, and not to fail at the time prefixed in his summons. Whereupon I prepared myself accordingly, and certified his Lordship thereof, as he had enjoined me in his said letters.  
ANSWER.  
MAny offend as much in obtruding themselves, as others in retiring, & especially when their doctrine is unsound. In this is your condemnation (rather, then commendation) more, that you acted the best part, with so bad a mind; seminare zizaniam, as the old Seminary Satan, had done long before. You were silenced not for assiduous, but erroneous preaching: and being desirous to utter some such point in a more eminent place, (though wise men hold our University sermons to be as solemn, and more censorious than any other in the land,) you by great means obtained letters from some Chaplain, to be sent for to preach a vacation sermon; the Common course of which letters was, that they pass in name of the Bishop, who often knoweth not the men, or their worth. I must confess that the Right Reverend Bishop, the Angel of that Church, did know your person, and your no worth, and had bestowed upon you a Chaplains place by the earnest suit of some of Reverend & eminent place, in Oxford, but not for your first sermon as you arrogate. His Lordship did not request you at all, nor enjoin you, not to fail your summons, as you boast. They be the cursary Terms of every of those missive letters.  
Mr LEECH.  
The Vicechancellor, getting notice of these summons sent for me immediately, and requested that he might have a view of the Bishop's Letters; which, in courtesy, I then communicated unto him, howbeit I had just reason to suspect (for his countenance expressed much perturbation in his heart) that he would plot some means to hinder this designment. And as (in all probability) he did conjecture that I would have constantly assevered my former doctrine in the greatest audience of the kingdom, so I must acknowledge that this was my resolved determination.  
ANSWER.  
The Reverend Bishop most earnestly required the Vicechancellor to call for those letters, and the first notice that he had, was from the Bishops own 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 vehemency, he desired, that upon his coming home to Christ-Church you might be expelled, grieving he had been a means to give any encouragement to any so stubborn, disobedient, & ignorant. The letters being demanded by the Bishop, it was not courtesy (as you call it) but duty, to communicate, or rather to render up those letters? There was no perturbation expressed by the faithfully zealous & (in this) wisely jealous Goveror, he only grieved that such a shame was like (by your scandal) to be imputed to Oxford? Howsoever, what he did in this, was by the direction, yea & obsecration of that Reverend Bishop of London. And durst you intent again, to presune to appear, 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 twice inhibited, censured, silenced? This determination (as you call it) came not from God, no motion of his spirit. But the truth is this, how ever you brag here, you avowed with all earnestness and the most eager protestations & imprecations against yourself, that if you might be suffered this time to preach at the Cross, you would neither preach this, nor any point of controversy.  
Mr LEECH.  
But Master D. King fearing least with so public a promulgation of this truth, I should also blazon his shame (which now neither Oxford, nor London, nor our divided world itself shall contain within her limits) handled the matter so by his policy, and authority, that my Lord of London (through his misinforming suggestions) countermanded the former by second letters; discharging me from the performance of that duty. And now Master Vicechancellor thought that he had not only inconvenienced me, but also secured himself.  
ANSWER.  
Had the ink that wrote this, been mixed with the poison of spiders, it could not have been more venomous, than this is malicious. I grieve to think how little in this book doth savour of a Minister, nay of a Christian. What son of Zerviah can utter more reproachful, & shameful speeches? And what ropes can be used to draw down more speedy vengeance upon your head, than these false accusations against him, that is true of heart? He to fear his shame, whose conscience is murus ahaeneus? He receive any disparagement, from the mouth of any railer, that by reviling of the most bright fixed stars in the firmament of our Church, hath manifested an infallible demonstration of his degenerous and degenerate mind? Shall not Oxford, and London, or the divided world, only contain the promulgation of this? I will not injure Scripture, but I hope I may safely apply that speech of Christ to the woman: and therefore, to counterblast your unsavoury breath, I say, wheresoever the Gospel shall be preached, mention shall be made of him, no way but in honour, for the clearness of judgement, sweetness of style, gravity of person, grace of conversation, and true hearted soundness in religion; let them all, backbiting Dogs, spit out livor, & liver, and heart, and all. For what Erasmus spoke of Prudentius, shall be true of him, Ibis quovis seculo inter Doctos Prudenti. There was no suggestion used by the Vicechancelour against you: it was the Bishops own 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 unto a Doctor of principal place, and eminent worth (a man not under any; if not over all) with whom he entertained long discourse touching the Doctrine of evangelical Counsels; complaining that in Oxford, it had been lately broached, and obstinately 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 business as you falsely inform. The worth and eminency of this Oracle of textual & School divinity, is acknowledged with reverence: but from his own mouth I have received it, that he protesteth against you in this imputation, absolutely denying that the Vicechancellor ever asked counsel 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 offensive whatsoever the defence be.  
Mr LEECH.  
Here by the way, give me leave (good Reader) to propose two things unto thy discreet consideration. First; that D. King either had no knowledge at all, 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 he punished me with an evil. For I had not the least scruple, nor diffidence in this point. All testimonies, divine, human; of God, and of his Church, did firmly establish me therein. And therefore, though I conferred with many learned men upon the same, yet I never demanded of any man, by way of doubt; Sir. What is your opinion etc. but, I always said; This is the Doctrine of all the Fathers; this is the judgement of the whole Church; it is founded upon sacred Scripture etc. will you stand to it, or will you disclaim it? whereupon I commonly received this answer; the doctrine is true in itself, though not seasonable for these times. But Master D. King having not any such certainty of infallible grounds, could not but fluctuate in the instability of his private judgement.  
ANSWER.  
Which two proposed considerations be both false. How can any indifferent Reader look upon your lines with any other entertainment 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 used, as the means to convert you, when a solemn lecture was read upon the point, was not the Tenent of our Church showed you, were not disputations many times offered you, and did not the Doctors that assisted at the convention of you, catechize you, so far, as they found 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 appear in authority against you, never was wild fire so quietly quenched, nor open mouthed adversary so favourably handled, so movingly incited, or so fully confuted. Your secondly is twin with the former, only the limbs be greater. Did he punish you with an evil conscience, & you suffered with a good? Or you suffered with an evil, 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 means to sift, and fan, & try the wheat of truth, from the chaff of error. What mist had veiled and enveloped that eye sight that saw not the monstrous absurdities of this point? But (you say) all Testimonies are for you; divine, human, etc. Your Testimonies have been perused, and in them there is nothing worthy to command affection, or belief, God and his Church I am sure, certitudine fidei, be against you: and this I am established in, that God's law is not wanting, nor imperfect, craveth not the assistance and support of Counsels; God useth not second editions with supplements, he hath set forth no other Deuteronomy. In your conference with many, I believe you traduce many: for I know that some that you had personal, though not doctrinal favour from, do for ever disclaim any honest thought of you. Were any common measure of hatred fit for a revolter, I should have hoped that you would forbear your slanders against many: but your heat and hate do both conspire to make them subject to interpretation, who are most opposite to your opinion. I dare pronounce it, that no one of judgement learning, & sound Religion, did give you that answer, that here you deliver. I have been bold to inquire of your questions with some of very worthy respect, and they disclaim the countenance, and mainetenance of your opinion: & you know, you were so repressed from preaching this Doctrine, that while a Reverend and learned Doctor, of public respect and place in the Church, and private government in the University, remained here, you durst not deliver this; but in the time of his attendance and absence in Convocation business, than you began to settle yourself, & unsettle 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 copy delivered: where your literal meaning is often so poor, that it can reach no sense; and your mystical so transcendent, that no sense can reach it. Truth is seasonable at all times, and only enemies of truth will at any time suppress it. Falsify no man's speech. This slander cometh from no good spirit. The well rooted resolution of the Vicechancelour, anchored him, his grounds had certainty, & (if Scripture contain it) he had truth, & infallibility; his judgement was not private, his certainty did not fluctuate. 
jude. 11. 2. Pet. 2.17.  S. Jude doth attribute this to apostates, and S. Peter describeth them to be clouds without water, carried about with a tempest, to whom the blackness of darkness is reserved for ever.  
Mr LEECH.  
To return now unto the conference of M. Vicechancellor with the aforesaid Doctor; he received a cold satisfaction unto his hot demand. For the Doctor, wondering that any difficulty should be made in this matter, answered presently without any demur; there are evangelical Counsels; and no doubt can be made thereof.  
And what was (think you) Doctor Kings reply unto this grave, and confident assertion? Did he dispute against it? no; he could not. Did he gainsay it? no; he durst not. Thus the renowned pulpit-Doctor, that could domineer over his poor inferior, censure him, deprave him, vilify him with intolerable reproaches (such as he feared not to utter, but I am ashamed to mention) stood mute; not daring to disclose his opinion, which he could not justify by any weight of reason.  
ANSWER.  
To return to your most untrue relation. As before, so again I answer, 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 urged, nor any suffrage of judgement required: the allowance of the distinction being granted by this reverend Deane, what followeth thereupon? Dare you conclude therefore, that your doctrine was true. The other sister and famous University, hath had much experience of his rare dexterity in cleared the obscure subtleties of the School, and easy explication of the most perplex discourses: And not only he, but others have granted such a distinction, for distinctions be but intentions, they are signarerum, non res signatae: Many grant Counsels, that do as much hate your opinion, as you hate our Religion. And how different from your Tenent this learned Doctor is, doth appear in the sequel of this Chapter: But first to your interrogation, or rather your imaginary supposition. The Vicechancelour needed not to dispute it, nor meant to gainsay it. For howsoever properly there be no evangelical Counsels & so he doth and ever did maintain, yet he never denied such a distinction, reprehending the consequents, & positions you grounded thereupon, rather than the name of Counsels. In scorn you call him the renowned Pulpit Doctor a Title generally & worthily bestowed upon him, for who ever saw him without reverence, or hard him without wonder. Yet you heap so many obloquys upon him, that I marvel your soul doth not break with the burden. Did he domineer over you? whose care did pity you, and if in any thing he be partial it is to his enemy. Did he vilify you, who received many slanders, many scandals, nay many bitter imprecations (O bloody) against him and his. And yet hated to pay these private wrongs with the advantage of his public office. Was he mute, who was as able and resolute in the Point as any whatsoever? if you suffer your lawless Tongue, to walk through the dangerous Paths, of such false conceited suppositions: Each ear will be weary of you, & you at length weary of yourself.  
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 Catholic man, that I writ this from the immediate relation of the Doctor himself, unto whom I was led by the conduct of my good Angel. Farther; I am so well persuaded of his resolute judgement, and honest heart, that I dare boldly say; Doctor King shall never be able to procure his subscription against this doctrine.  
ANSWER.  
I will not bandy oaths with you: but in the religion and faith and truth of a Christian, I do protest, that from the immediate, and proper, personal speech, and mouth of this monument of learning, I received these circumstances following, to satisfy all that see how you traduce him. You came to inquire his opinion concerning the point (as you falsely traduced D. King, in the former Paragraphs) and received this answer; The distinction of Counsels may be used, so that hence, merit, perfection, or supererogation be not taught, for this is erroneous & Popish. To which answer you replied, that the Fathers were absolute for that point. His wisdom sounding the depth of you, and finding that your collection of the Fathers, was but at the second hand, blamed you much, showing how herein any may be seduced: and further told you plainly, how worthy you were of censure, and how unworthy to deal in controversy, that so impudently would assume authorities out of Bellarmin, or any other Papist. With these and other such goads, (as Solomon calleth the words of the wise, 
Eccl. 11.11. ) you were pricked, that you departed much discontented, because all his words tended to condemn your judgement, yielding no jot of encouragement, as here you brag. And howsoever there needeth not so great means to convince your ignorant impudence, as to seek subscription from any, for that which God himself hath subscribed: yet I return your own words, I am not only persuaded, but I am sure (such is the riches of his learning) he is in argument so powerful, in knowledge so plentiful, in truth so faithful, that he denieth, defieth the least maintenance of the point, and that all the means of the world shall not obtain approbation from him of those Popish doctrines, and consequences, that you preached. And this you might have observed by his speech. But the deaf Adder will not here, charm the Charmer never so wisely.   

CHAP. 6. Mr LEECH.  
AS I always had comfort in my wrongs, because I suffered for righteousness sake; so I conceived good hope, that the superior Magistrate would rectify the proceed of his inferior. Wherefore, being oppressed with the injuries of the Vicechancellor, I appealed unto the Archbishop; thinking that his house had been as Jerusalem, when justice and judgement were lodged therein.  
Being admitted into his Grace's presence, I unfolded the whole process of this business; acquainting him first, with the doctrine, which I had preached. Secondly, with the grounds, and reasons whereupon I built the same. Thirdly; with the entertainment, which it, and I for it, had found within the university of Oxford.  
ANSWER.  
PErsecution for righteousness sake is pronounced blessed, but neither were you persecuted, nor your cause righteous. Your Appeal was needless & causeless, your offence being censured not by rigour, but favour of the proceed. You fled from the Vicechancellor to the Chancellor, but the higher the worse like Phaeton here you burnt your wings, and received your fall. The Asylum of justice and judgement, you found in the Archbishop's house: but you injure all you deal with. Your admittance was an appearance, and at your declaration what circumstances passed, (all tending to your disgrace) I omit. In your third, you confessed, how general the mislike of this doctrine was in Oxford.  
Mr LEECH.  
The main sum of his answer consisted in these two particulars. First; that he must defend the estimation of his Vicechancellor, of whom a good opinion was generally conceived. Secondly; that the Text of S. Math. (commonly alleged for that purpose) doth not afford the doctrine of evangelical Counsels. 
19 21. vade, vend omnia etc.  And here his Grace (falling into Calvins' false, and absurd exposition) said, that our Saviour doth not here give any Counsel of Poverty, but only dismasked the hypocrisy of the young man, being a proud, boasting Pharisee etc.  
ANSWER.  
First, that it is the care of superior Magistrates, to defend the estimation of their deputies, Piety in many causes, and Policy in all doth command: but then especially, when the eye of the world doth behold the integrity and dignity of the Governor. Secondly, it was not only Calvins' exposition, that this young man did mask under a vail of hypocrisy: but as I formerly showed, Hilary, Hierom Ambrose, Austin, Theophylact, and Beda, do all concur 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 vicechancellors credit, farther than he had wronged it himself by his indirect proceed, so, if I could not make my accusations good against him, I would be content to sustain my former punishment, with a greater augmentation.  
ANSWER.  
How you sought the impeachment of the vicechancellors credit, and how many breaches you sought to make, for invasion into the general & honourable reputation of him, the former passages do testify. Your accusations, what, how many, and how faulty they were, I have examined: but had you been so observant as you profess, your journey had been spared, and the business ended at Oxford, where your doctrine had been brought to the touch, and test, and balance, by disputation.  
Mr LEECH.  
As for the text of S. Matth. I expounded it by Saint Mark: who saith that Christ beholding the young man, loved him; which love of Christ did clear him from all suspicion of hypocrisy, and dissimulation. Besides; I humbly entreated his Grace to remit himself, and me, unto the general consent of Antiquity in this matter.  
ANSWER.  
The Text of S. Matthew, compared with S. Mark do both join to afford that interpretation, which is proved true in my answer to your Sermon, Pag. 176. that Christ loved that which he saw good in him, and yet did descry the covetousness of him. And for your request to his Grace to remit you to Antiquity: compare jerom, and Austin, Theophylact, etc. with Basill, and Chrysostom, and Euthymius, & you will prove the truth of this, that as Christ did look upon him and loved him, thereby to excite him, & to cherish the good, so also he did unmask him in that covetousness, which hypocritically lay hid, thereby to cure and remove the ill.  
Mr LEECH.  
Here Doctor Barlow interposed his verdict: whom if I had known aswell by his face, as I knew 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 Majesty at Hampton Court, concerning the authority of Bishops) doth justify the distinction betwixt Precepts, and Counsels; citing a text of S. Paul to that effect; 
1. Cor. 7.25.  & yet now, seeing his Grace of Canterbury disaffected towards this doctrine, he also spoke against it. And thus it pleased D. Shaw (who proclaimed the Earl of Essex his Cales triumph, and his London ruin) to cross himself with a flat contradiction, rather than to dissent from his assertion, by whose favour he had mounted into the chair of Honour.  
ANSWER.  
This Reverend Prelate did interpose, both because of your brag of Antiquity, (in which he observed your insufficiency) as also, that you did seek to besmear the credit of the Vicechancelour: for both which, his Lordship did powerfully reprove you, and so puzzle you, that as a man amazed you were able to reply nothing. The distinction used in the sermon, I have answered, Page 191. where how far the meaning of the words be from strengthening of your assertion, may be seen. Your intolerable impudence in scornful manner, to cast the by name of that Popish Priest Shaw, upon this Honourable Bishop, is to be repaid you in another world. And therefore I forbear to defile this paper with such terms as you deserve. What was done, was commanded by the State, into the depth of whose actions, your shallowness cannot look: 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 general sorrow, this worthy Preacher and Prelate had, lamenting the death of that Peerless & Renowned Earl, acknowledging that a great Prince was fallen that day in Israel.  
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 unto Master Barkham (one of his Chaplains) together with the authorities, which do hereafter ensue. 
In the end of all.   
The sermon was received, the authorities were returned unto me again: which made me think, that my cause should never come unto an indifferent trial. And truly I saw no probability of any trial. For though I gave continual attendance at Lambeth, for the space of fifteen, or sixteen days, yet I was fed with delays, to my just grief and great expense.  
ANSWER.  
All occurrences tended to your reproof, confutation and condemnation of your carriage in your sermon and convention. The authorities were returned you, because it was known, whence they were had, as also how great your crack and how little your knowledge was in the true use & reading of the fathers. Trial you needed not to expect farther; so weakly you were able to defend yourself at your first appearance before his Grace, that (with desire) you could not expect a second. Your attendance at Lambeth was needless, you had your answer at the first. The proceed in Oxford were justified, your Doctrine condemned, and your Censure continued.  
Mr LEECH.  
Wherefore, seeing no hope of redress, where it lastly remained, and was justly expected, I retired myself unto some privateness; recollecting my thoughts in meditation betwixt God, and my own soul.  
And now, in the sweetness of contemplation, having God only for the object of my comfort, I took an intellectual review of my cause, and all circumstances of the forepassed Business; commending the whole unto God, the great and sovereign judge. For I had now resolved to be no farther troublesome unto 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 contumacy so remained, as an inseparable quality in you? neither the inhibition, convention, censure in Oxford; nor here the dislike, opposition, contradiction, and detestation of your wilful 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 fit apprehensive opportunity, than retiredness. The world knew you, but did not want you: and had you continued your contemplative privacy here, you had done better then in your active Monastical poverty where you be. Your retiredness had wrought your happiness, if you had duly, as in the sight and fear of God, considered all circumstances belonging to the cause, the weakness and wilfulness of your assertion, and especially how in all the particular passages you found God still opposite to you. You commend that business 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 blind sacrifice without the eye of truths direction; or an oblation without salt, the seasoning of religious discretion? The Apostles and Martyrs, though their defence were good, did show reverence to heathen judges when they appeared before them: but you manifest all contempt, contumacy, calumny, and uncivility 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 fled to the Pope, where you serve and starve.   

CHAP. 7. Mr LEECH.  
WHen I had now remained a fortnight space in my private meditations, his Grace's Chaplain (accompanied with a doctor of Divinity) made diligent inquiry after me; and finding me out, 
D. Childerly who is a Chaplain also unto his Grace.  he demanded of me what was the reason of my long absence from his Lord; who (as he said) would write his letters effectually unto his Vicechancellor for our reconciliation: so that I should be relieved, and restored aswell unto my former liberty of preaching, as unto the fruition of my place.  
But here I remembered the answer of jehu unto the question of joram. Is it peace jehu? what peace (said he) while the fornication of jezabel, thy mother, & her witchcrafts are yet in force? So, what reconciliation, what peace betwixt me, and D. King, while truth was thus suppressed, and his heresy (worse than witchcraft) stood yet in force?  
ANSWER.  
THe company that you frequented in this space, and the provisions for your flight, are discovered: your private meditations were public circumvagations. These learned & Reverend Divines, (when they found you,) offered you this promised favour, only upon condition of your submission: for otherwise it was not only improbable, but impossible to obtain the benefit of your place, or faculty to preach. That being most true (which you falsely apply) of jehu and joram: while the fornications of jezabel, and the abominations of Babel, were maintained 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 mind to his Lordship, who now vouchsafed in some sort, to commiserat my unjust vexations: I answered, that I had greater respect of the cause, for which I suffered, then of the punishment, which I did sustain: assuring M. Barkham, that restitution unto my place was not the principal part of my desire.  
For as God did require of me the constant justification of his eternal truth, so I could not but require it also at their hands, who by their function (as Ministers) and dignity (as Bishops) were specially obliged thereunto.  
ANSWER.  
His Grace commiserated your stubborn opposition, but never judged your just punishment, unjust vexation. The respect you had of the cause, was more than 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 have overswayed the judgement & definitive resolution of so many, so wise, and learned judges? It is impiety to aver that God did require the justification of this truth by you. Truth it is not: to be justified it was not: & by all the proceed it is manifest, that God (by the mediation & mouth of his Magistrates) approveth it not. The function and dignity of your judges did yield you all equity; though you continue your accusations and supercilious detractions against them.  
Mr LEECH.  
Whereas he pressed me farther, with motives 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: virtue is the path to Honour: Heaven must not be lost for earth: the plenty of riches doth not recompense the emptiness of the soul: a good conscience is a continual feast.  
ANSWER.  
These motives of profit and preferment (if they were used) are subordinate to the motive of saving your soul. These can neither repair, nor impair those directing, inciting comforts, that come from above. The contentments, that the world can afford, are but weak and momentary: but the ambition of preferment in heaven, is the holy resolution, making a true Christian firm and square. You hindered yourself in your worldly & heavenly course, in contending with religious Authority. And howsoever you profess, you made virtue the path to honour yet this is proved contrary, for you refused the best of virtues, 
Lombard. quadruplex conscientia.  your religion. And, though a good conscience be a continual feast, yet Lombard and others distinguish of conscience, that as a good conscience may be troubled, so an evil conscience may be so quieted, that it thinks itself 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 strike me with the sword of justice: 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 always had the counsel of the wise man before mine eyes, Strive for the Truth unto death etc.  
ANSWER.  
Had you considered duly, that not only their power is from God, 
Rom. 13.2.4.  as Paul speaketh, but as he addeth, he that resisteth the power resisteth the ordinance of God; and they that resist shall receive to themselves condemnation; giving the reason, for he beareth not the sword in vain: your respect had been more to them, if you had thus remembered the dignity from God given them. Courage is then good, when a good cause and a good conscience meet. But to be courageous in defence of any adulterine proposition that hath not radical truth: it is condemned, and will be punished. Acts are to be measured by desires, desires by integrity. And, had you had God always before your eyes: you had not been so Apocryphally wife, in your own eyes.  
Mr LEECH.  
Which resolution in me though it sorted not with his liking, nor yet (perhaps) was expected from a poor, oppressed scholar (whom his uncharitable adversaries had determined either to bow, or break) yet he importuned me, at the least to see his Lord, and not to neglect his favourable inclination to do me good.  
ANSWER.  
Poor, and lame, and slack arguments, cannot enforce resolution in the will, or settle information in the understanding. All the connexion's, and all your concoxions out of Coccius, had not this nutritive power to nourish your conscience to such a strength of resolution. But some other unrevealed cause there is, which only the searcher of all hearts knoweth. Reprehension is not oppression, nor had you any uncharitable adversaries: they are adversaries to all uncharitableness, they meant to direct & straighten you: not to bow, much less to break. Some upon whom you seemed to rely most in Oxford, have protested, that they had proceeded in the same, or a more strict course against you, if the censure had passed their hands.  
Mr LEECH.  
Whereupon I made a show that I would shortly visit his Grace. And this I did, because I did probably collect, that my intention was by some means disclosed unto him; whereby I might be defeated of that course, upon which I was now wholly resolved.  
For me thought that God did speak within my heart, as he spoke sometimes unto Abraham his servant. Go forth of thy land, 
Gen. 12.1.  and from thy kindred, and from thy father's house, and come into the land, which I shall show unto 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 certain foundation to build Religion upon? Where every man's power is his reason to make good his doctrine? Where an injury sustained for the truth, can find no redress without treasonable connivency to see the truth oppressed?  
ANSWER.  
This was equivocation in speech, and action: neither honest, but both common among Papists. S. Austin condemned the Priscilianists, for this, and so other Fathers have reproved this lying mummery & hypocrisy. 
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, Gabriel Biell are resolute against it, as Sepulveda witnesseth: but also jesuits themselves have reproved it, as Azorius, Emanuel Sa, and others. You began to equivocate timely, I doubt not but you have increased it. The reason of making this hypocritical show, was, lest you should be defrauded from robbing the Church of a Son, the King of a Subject, and yourself of a soul. Your misapplication of that speech of God to Abraham, I might dilate much upon, as having variety of interpretations, which do understand that place, of the devil, the world, & the flesh. But I come nearer to your purpose, hoping that those words, that you say God spoke to you, were received by no revelation: a frequent imposture among Papists, filling the mouths 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? Do we not receive the Scriptures, the Creeds, and Fathers of the first 500 years? Do we not build our Religion upon the foundation jesus Christ the corner stone? Is the rule of our doctrine any other, than God's sacred will revealed in his word? Is any injury sustained by you, for truth? It is not injury but true justice, to punish those that be stubborn in action, precipitat in resolution, and faulty in opinion: not able to maintain their cause but with much wresting of conscience, their revolt ever attended with sedition, scandal, and human respect.  
Mr LEECH.  
But I will pretermit (good Reader) here to make a special enumeration of my Motives, drawing me unto my final resolution; for they will ensue orderly in the third, & last part of this Treatise. Only consider (with me) now, with what conflict of flesh, & blood I could entertain this resolution, to come out of my Land, & from my kindred, and from my Father's house; with what grief I could forsake a noble University, the company of my kindest friends, the comfort of my dearest familiars; other emoluments, which such a place doth actually yield, and prepareth unto greater.  
ANSWER.  
Your Motives shall be answered, as briefly as urged, because they be to be scanned at a higher bar. Your conflict was not with flesh and blood, but you did agree with the world and the Devil, and applied yourself, to the service of that painted, but ill-favoured witch, the church of Rome. Neither did you forsake our University, friends, and familiars, before they forsook you. They at length heard, & hated, who at first observed your folly and pitied.  
Mr LEECH.  
Howbeit (my Brethren) since there is banishment indeed, where no place is left for truth, I esteem all these things as dung, that I may gain Christ; for he is my sufficient reward. I did not conceive that when I preached my doctrine among you, I should have given you such an example thereof in mine own person. But thanks be unto him who disposeth all things sweetly for the benefit of his children.  
Finally (my brethren) I wish that you may enjoy your country, which is above, without forsaking that, which is below: But if you cannot, by reason of the time; them look up unto your eternity; let not your excellent spirits abase themselves unto the love of transitory things; For behold I show you a more excellent way. 
1. Cor. 12.13.   
ANSWER.  
If in the world there be any sanctuary for truth: it is there where she may appear without control, without colours or disguises. Which you would 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 himself, it is most cursed. He is a sufficient reward to all that fear, & 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 practices since, have manifested. But far be it, that God should be reputed as the disposer of you, to this unnatural and unchristian 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 express command, that it hath direct and just inhibitions! Your wish that we may enjoy our country that is above, is a wish above your charity. We wish your admission into the heavenly Jerusalem which is above, and would from our hearts pray for your triumphant state there: 
Luke. 16.25.  but that, as Abraham said to Dives, Remember thou in thy life time receivedst thy pleasure, and Lazarus pains, therefore he is comforted and thou art tormented: so we are willing to awake you, with this that seeing, you make yourself of the Church triumphant in earth, you (continuing this course) are like to have small part in the triumphant glory in heaven. And while we (for our parts, and stations) are here, we will affect no pilgrimage, but from nature to grace, & so to glory; hoping to accompany them, that are in possession of the laurel. And to this journey we have no other high way, 
1. Kings 8.36. 1. Sam. 12.23. jer. 6.16. joh. 14 6.  but the good way which God teacheth, and the right way which Samuel describeth, and the old way which jeremy informeth; all which be not as yours be, Cross ways, but do terminat in the way, even Christ jesus.    

THE THIRD PART CONTAIning 12. Motives, which persuaded me to embrace the Catholic Religion. Briefly, and naturally derived out of the premises. * ⁎ *  S. AUGUST. 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. Motives are disproved, as having not affinity with the faith of the 12 patriarchs, or spirit of the 12. Prophets, or doctrine of the 12. Apostles, or belief of the 12. Articles of our Creed: showing that as Art doth imitate Nature, and an ape a man, so as many grounds as good Christians rely upon for their faith, apostates boast to allege for their fall. Wherein as in the premises, the particular Apostasy is confuted & condemned, with much facility and brevity. * ⁎ *  S. AUGUST. In eod. Psal. Contra 
Partem Donati.  
Ipsam formam habet sarmentum, quod praecisum est de vite  
Sed quid illi prodest forma si non vivit de radice?  
Venite fratres si vult is ut inseremini in radice,  
Dolour est cum vos videmus praecisos ita iacere.  Aug. de unitate Ecclesiae. cap. 2. 
De hoc inter nos & illos quaestio versatur, utrum apud nos an apud illos, vera Ecclesia sit.  

Mr LEECH. To the conscionable, and Ingenious Reader.  
THOUGH the general motives unto the Catholic Religion, are many, and weighty; yet the particular, which issued out of this present business, where such, as convinced my understanding, and swayed my affection to approve, and embrace the same.  
Wherefore (courteous Reader) aswell to procure thy good, as to justify myself, and to satisfy others, I have communicated them unto thy view. For matter; they are the same now, as when I conceived them in the beginning: for manner; they are brought forth in somewhat a different shape.  
Thus much may suffice for thy instruction concerning these Motives. Only I may not forget to advertise thee; that whereas through their titles, I use this perpetual style: THE PROTESTANTS etc. (howbeit the most learned amongst them, differ in judgement from the common sort: and in this respect, cannot be concluded in the generality of ALL) I have not done this without good consideration.  
For though the principal divines in England, do utterly distaste the vain opinions of D. King, and such like; yet, since by public profession of the truth, they give not sufficient notice unto the world of their Catholic positions, I must involve them also in this common accusation. And as they, against their knowledge, 
Cord creditur ad justitiam; o'er fit confessio ad salutem.  do suffer a prejudice to fall upon God his truth, they must likewise, against their will, suffer an infamy to remain upon their own persons.  
ANSWER.  
The Catholics, like to the old Circumcellions are Individua vaga ever in motion. Campians reasons, bristol motives, the one ten, the other 48, yours a jury. This former treatise hath answered all yours. But seeing they so commanded your affection, and convinced your understanding, we will hear your descriptions, and mark the motions.  
If it be the good of your Reader, you wish, you would not lead him into so many dark entries of the Chambers of death: your book is come into the hands of many better informed souls then yourself, and some that have breathed lately from their Antichristianisme, that have seen, and heard more than you have, and have hated and abhorred and returned. You seek to justify, but do condemn yourself: and you hope your satisfaction, will prove an infection to some. But each man doth disdain, that these should draw over any wise Proselyte. They are the same in substance, as in your sermon, only as the Patron of error can change his shapes, so do these. You say you must not forget, to advertise, and I cannot omit to descry, the untruth in the advertisement. For if with an indifferent eye, ANY, observant in the state of our Church, do look upon the more learned. Of our Divines he shall find that either they be writers, or public Readers, or continual Preachers against Popery, neither do they differ in judgement from the common sort, as most injuriously you traduce them. By public profession in the unity of the spirit, in the bond of peace, in the essense, and substance of religion, all agree. And howsoever there have been some differences in opinion, between many of the most orient fixed stars in the firmament of the Church as between Ruffinus & jerom, jerom & Austin, Austin & Symplician, and many others: yet all the world will free our Church from having in her Religion, any diversely affected from the truth, & addicted to Popery, at the least, any that ever were of deserving note, or accounted the Principal divines. If there be any such homely and home-made pieces as yourself that coccle, they be no sooner noted, but punished.  
Your prejudice and infamy, will return upon yourself, for accusing our worthiest to maintain a linsey woolsey, blended, mangled Religion. Being supplanted yourself in reputation, you seek to supplant others: the utmost spirits of your malice and spite, being as Engineers, to overthrow the credit of those, that by their learned pains do seek to overthrow the walls of Babel, Their public profession and positions free them from your common accusation; their sermons, Lectures, writings, might satisfy you, but that these heavenly showers have fallen besides you: Error surprising your will, & ignorance your knowledge; a small things may move you that were never settled.   

Mr LEECH. The First motive. The Protestants admit not a trial of their Religion, by the testimony of the Fathers; whatsoever they pretend to the contrary.  
BEcause it is a preposterous devise to judge the former ages of the Church by the later; 
D. Field. pag 204. We willingly admit a trial by the Fathers; saith he in the name of his Church.  therefore the courses of my study have ever been directed unto a diligent perusal of ancient Fathers; whose authority, simply considered, as it may preponderate our modern writers; so, in reference unto the Church, being her witnesses (who is the judge to define all controversies) their testimony is to be preferred before all Authors whatsoever.  
Neither resolved I thus without serious deliberation; and especially, 
contra haeref. cap. 1. &. 2.  the grave counsel of Vincentius Lyrinensis did prevail with me, seeing, that learned & holy men did generally conspire in this opinion: If any man will discern Heretical pravity from Catholic verity, he must be furnished with a double help; first the Canon of sacred Scripture: Secondly the tradition of the Catholic Church: wherein three things inseparably concur; Universality, Antiquity, Consent.  
The reason of which prescription is yielded by him to be this. The Scripture is sublime; and, forasmuch as all men sense it not alike, it is necessary to adjoin thereunto the continual interpretation of the Church.  
Upon this infallible ground (evident unto all men of any apprehension) I builded my faith; conforming it always unto those Orthodox principles, which I had derived out of the venerable Fathers.  
Hence I assumed this doctrine of evangelical Counsels, which as I delivered out of the sacred volumes of Antiquity; so Antiquity itself deduced it (with me) out of the divine Oracles of holy Scripture. And therefore seeing that my opinion was clearly built upon this foundation: I pressed it uncessantly, until my unjust judges were enforced to forsake this means of trial, and consequently to punish the Fathers in me, as I had spoken by them.  
But when I plainly saw, that my doctrine could not be condemned without condemnation of the ancient Church, and that my judges were driven to this extremity, I inferred that their Religion could not be good; and that their consciences were very bad.  
ANSWER.  
It is a most preposterous devise, to make the Father's judges of the Scriptures, whereas the Scriptures as S. Austin confesseth, aught to be the judges of the Fathers: otherwise, what you impute to us, is the practice of yourselves, which you seek approbation of the former Church by the latin. That the Fathers may preponderate the modern writers; I answer, for their antiquity they do: 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 son of righteousness, 
Psal. 19  going from the end of the heavens, and in his compass returning to the end thereof again, by his beams 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 Majesty, in his premonition: and our willingness of a trial by the Fathers is openly testified by the Reverend Bewcleark D. Field, these exceptions or rather annotations considered, that there are diverse Fathers merely forged, as Hippolytus, Amphilochius, the epistles of Cletus, Anacletus, etc. B. jewel, D. Rainolds, & that world of learning the honourable B. of Winchester, have proved which point was never answered, as yet. Secondly diverse false tracts are fathered on the true fathers, as Mr Perkins Problem (a book never answered) & the work now in our Oxford library in hand, for comparing all the Fathers with their most ancient manuscripts, do show- 136. bastard Epistles already discovered, in Gregory. Thirdly, the Fathers are rejected most scornfully, by Papists, where they cannot wrest them to their purpose, as is proved by the practice of Canus, Villa vincentius, Sixtus Senensis, Baronius, Bellarmine. Fourthly that all of these Papists have taxed the Fathers, for particular errors. Fiftly (omitting many more reasons) the fathers make more for us than for Papists nay only for us not for Papists; as that precious jewel of the Church hath irrefragably proved.  
The counsel out of Lyrinensis, is already answered, but this I add, he doth not there mean unwritten verities, or a supply to be made to scripture, for he doth acknowledge in the next Chapter, and so again in the 41. that solus Canon Scripturae sufficit ad omnia, 
Vincent. Lirinens.  satis supérque, that the Scripture is sufficient alone, against all Heretics, yea alone for all things, & more than this, that it is more than sufficient, & his 41. Chapter doth plainly deliver, unam regulam, to be scripture, the interpretation of which, is ever to be approved by Scripture. And for those notes of universality Antiquity, and consent, which you say do inseparably concur, 
Vinc. c. 4. c. 5. & 11.  he saith not so, the word inseparably is not his, for Vincentius showeth that Heretics have claimed the two former, showing that the Arrians had universality, and the Donatists Antiquity. And for consent, he forewarneth (as a Prophet) in 39 Chapter, that when men endeavour Maiorum volumina vitiare, to corrupt the ancient Fathers as Papists most openly do to obtain 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 upon this ground as not having red, or not understood 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 Universality, Antiquity, or lastly from consent, either jointly from all, from the greatest number of fathers, or from that which is the only Countenance and Approver of Spirits & Doctrines, from the Scripture. That therefore, which you make your first motive to have 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 admit none that reject Scriptures, as also that Papists approve not always 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 general, that by condemning of us in any point you condemn Antiquity, seeing our Reformed Churches be reduced to the ancient Primitive. And therefore your New found Religion is Rebellion against the Truth, & Apostasy from Scripture and Antiquity.   

Mr LEECH. The second Motive. The Protestants prefer their Reformed Congregations, before the ancient Catholic Church.  
AS my violent judges did palpably disclaim the sentence of the ancient Church, so they unreasonably required my submission unto their reformed Congregations; which, as they be not comparable with the purity of the former, so their principal Doctors (Luther, & Zwinglius; men no less odious each unto the other, 
S. Austin. S. Ambros. S. Hierom.  than both are hateful unto the Church of Rome) are no ways matchable with the patrons of my doctrine.  
For as S. Gregory Nazianzen justly excepted against the Arrians in this manner; If our faith be but 30. 
S. Gregory. Epistola 1. ad Cledon contra Arrianos.  years old (400 years being passed since the incarnation of Christ) than our gospel hath been preached in vain; our martyrs have died in vain until this time, etc. So if for a point of faith I must remit myself unto Luther, Zwinglius, Calvin and their reformed conventicles, rather than unto the holy Fathers, & ancient Church; them surely the gospel hath been miserably taught, and all our predecessors have been pitifully deceived for 1600. years since.  
Singular therefore was the folly, and partiality of my judges, to detract authority from our blessed Fathers, & to yield it unto Lutherans (men of as new a stamp 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 practice; being contrary in both unto the canon of scripture, and continual succession of the Church.  
The consideration whereof did manifestly detect unto me, that either their understanding is very mean, 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 never approved any thing other ways, than it was consonant with the prescription of Antiquity, or dissonant from her 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 have 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 strayed as a sheep through simplicity, it had been lamentable, but to fly being a shepherd, through Apostasy, this is damnable. Luther and Zwinglius, though they agreed not in all points, yet they both joined in demolishing your Dagon. Great lights of the Church have diffred in some particulars, nay have whet their pens like razors, and edged their tongues like swords, & yet in the truth of God they have agreed to the suppressing of the kingdom of Satan. The differences between these two, were nothing so scandalous as their joint conflicts with Rome, were victorious. To countervail your place out of Gregory Nazianzene, 
Prudent. Peristep. him. 10  which you apply improperly. Prudentius witnesseth the heathens did scornfully so deal with the religion of Christianity in the beginning thereof, Nunc dogma nobis Christianum nascitur, post evolutos mill demum consuls: 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: 
Bristol Motive 45.  Bristol his confession showeth in these words, the truth is, that some there have been, in many ages, 
Motive. 46.  in some points of their opinion & in his next motive, that many points of protestancy were long before, and in diverse places. As also the Waldenses spoken of by many, who were almost 400. years since, do manifest our Religion, to have been more ancient than so But we stand not so much upon these, as because we are certain that from the time of Christ, the profession and succession of the doctrine of Protestant religion, hath with much happiness continued: and hath appeared in place and persons, and time and Doctrine: and from the beginning of the Church's declination, there have been some ever who resisted the Church of Rome, and refused their Doctrine, and therefore you may conclude as you do: that the Gospel hath been miserably taught among them who have not sought after the purity of doctrine. Scornful and shameful is that title you call us by, in the byname of Lutherans: we have no other title, but Christians. And as unjust is your slander, that Lutherans are men of carnal appetites and base condition: whose regularity in life, by integrity of conversation, is far above any sort of Papists. And this your second consideration is my second confirmation, that Papists having not true knowledge cannot have 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 Motive. The Protestants brand the Catholic doctrine with the name of Popery.  

Luther.  THe name of Papists was first devised by a luxurious Apostata; inventour also of the name of Sacramentaries; for so both Catholics, and Zwinglians stand indebted unto him in these respects.  
By the insolency of this man it came to pass, that as many other doctrines, so particularly this, had been stamped with the imputation of Popery; whence it was that my Calvinian judges (calumniating both me and it) were pleased to fasten the note of Popery upon it, and of a Papist upon me.  
But since my grounds are merely Catholic (as you see) and since this doctrine itself is the common faith of ancient Church; it followeth, either that it is no Popery, (as these men term it) or that Popery (truly conceived) is the very Catholic faith. But of the two, the later is more probable.  
Whereupon I inferred this conclusion for my final resolution; that Popery was necessarily consequent upon the true grounds of divinity; and therefore my judges betrayed their own folly in this behalf; for as much, 
What Pope did ever devise this and many other doctrines which are called Popepery?  as by a condemnation of this doctrine, they must inevitably confess, that Popery (well understood) is the doctrine of Antiquity; and that the Fathers were no less Papists have in then myself.  
ANSWER.  
LVxurious Apostate you, know is a scandalous title, cast upon Luther: whose many volumes, continual sermons, and indefatigable pains did receive a better Testimony out of the mouths of learned Papists, as is before proved. The surname of Papists, is among some of you gloried in: and are you ashamed of it? Seeing it cometh from the word Papa, that is, the Pope, to (whom you all profess) subjection, as a matter necessary to salvation: why should you abhor it? Indeed it is S. Hieromes rule adversus Luciferianos; If any, which are said to belong to Christ, will be termed not of our Lord jesus 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 approve 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 be odious to others it is glorious to him; we are Papists, saith he, and confess it, and glory in that name: and to this purpose I could 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 disprove this. This doctrine was by Luther and your Calvinian judges called Popery. It was some injury sure to join things, of so dislike natures, as to call him Papist, who holds popery: and it had been a great calumny to you, if you had not become Papist, because than you were termed so, and now profess yourself to be so. Is not this a good reason, to make you Turnecoate, & to leave the religion and Church wherein you were baptized? Or because we term your Catholic doctrine, Popery; therefore you are so angry you will leave us. But consider that Catholic Doctrine is the Doctrine of the Catholic Church, and the true Catholic church by the signification of the word, is the universal Church so called because it is over all the world, & is not tied to any Country, place, person, or condition of men. According to which sense, the Roman Church cannot be called the Catholic Church. 
Boz. sig. Eccl. l. 19 c. 1. Bell. de Rom. Pont praef. & lib. 3. c. 21.  For Bozius, & Bellarmine do complain that the Protestants doctrine possesseth many and large Provinces; England, Scotland, Denmark, Norwey, Sweden, Germany, 
Madge 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 themselves patriarchs: & 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 upon the Euxine Sea. And not only all these, but how manifest is it, that the kingdom of France, and the low Country's flourish in the Protestant belief, besides many thousands in Spain, and Italy? It is as easy to prove that Popery is not Catholic in time, as it is plain it is not universal in place: for besides that Reynerius, who lived three hundred years ago, 
Refert. Illyr. catol. tom. 2.  doth acknowledge that the Waldenses which professed as we do, were reputed to have been ever since the Apostles time: so on the contrary, it is open to all the world, that the Roman Church hath received many new born bastardly opinions, which were never before extant. I know there was a time when the faith of the Romans was published through out the whole world. 
Rom. 1.8.  But now the Angel hath told us, that Babylon is fallen: many alterations from the state of that Church. Who knoweth not how strange the point of Supremacy was even in the time of Gregory the great? how the councils of Lateran, and Trent, give the Pope so great a transcendency, as that he is above a general Council? that the Council of Constance and Trent forbidden the Cup to the lay people? that Transubstantiation was made a matter of faith by Innocent the third, in the Lateran Council, within these 400 years? that the Council of Trent proposed Images not only to be worshipped, 
Pol. Virg, lib. 6 c. 13. de inventi.  which as Polydore confesseth all the Fathers condemned: but it also enjoined men to yield them divine honour? These and infinite more alterations in religion, falling from God, truth falling from them, do show, that the name of their opinions deserveth not a Catholic title, but is mere Popery.  
You lay for your ground, that it is probable only, that Popery truly conceived, is the very Catholic faith: yet notwithstanding you conclude for your final resolution, that Popery is the necessary consequent upon the true grounds of divinity. Can this stand together, that Popery dependeth necessarily upon the grounds of divinity: and yet it is but probable, that it is the Catholic faith? This your third unconsiderat consideration is my absolute resolution that either the Catholic faith is not a necessary consequent as the grounds of divinity, which is absurd to think: or Popery is not the Catholic faith, which I verily believe, and have proved by many testimonies.   

Mr LEECH. The fourth Motive. The Protestants subvert the truest means of piety, and perfection.  
PErfection is not absolute in this life, but gradual; that is to say; men are perfect in a degree: some more, some less, according to their cooperation with divine grace  
To which end, and purpose, there are Consilia perfectionis, Counsels of perfection, as Virginity, Poverty etc. which removing the impediments of perfection, are excellent means to conduct us thereunto; in as much as they withdraw us from the love of the flesh and of the world, which are our capital enemies assaulting us with their continual delights, and pleasures.  
But the Protestants (being in the number of them, of whom the Apostles, by prophetic spirit, spoke long before; that they would not suffer wholesome doctrine) renounce the advice of their Saviour; qui potest capere, capiat; they reject the monition of S. Paul, consilium do; they cast behind them the common judgement of ancient Fathers in this point. And whereas themselves are now carried away with the evil current of this worst age; they fear not, not only to disclaim 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 plausibility of the fift gospel seeketh not to cast any rains upon the fervour of nature, but yieldeth passage rather, and help unto her precipitate course.  
S Paul was of a contrary opinion; witness his own words, castigo corpus etc. Antiquity was of another disposition; witness S. Hierom in his epistle unto Pope Damasus, and unto the virgin Eustochium. Witness S. Gregory Nazianzen in his funeral oration upon S. Basill. witness the whole choir of ancient Church; 
Carnem legibus fraenavit.  which with a sweet heavenly harmony, aswell in practice, as in doctrine, hath commended unto us the restraint of lawful things with a singular austerity of life.  
These things, being wholly opposite unto the delicacy of Luther's spirit, are reputed Popish by him, and by his carnal sectaries; whose single faith (not clogged with the burden of pious works) can more easily mount unto heaven. Thus are they lulled a sleep in the cradle of security, dreaming of a victory without any striving at all.  
If this be the way, unto happiness, the Way itself hath misled us; our guides have seduced us; our teachers have misinformed us: the austerity of so many Saints registered in the canon of God's word, and recorded in the Calendar of the Church, hath been practised in vain; and the late gospel is more profitable than the former.  
But whether I may rely more safely upon the first, or last; I remit me unto the consideration of any man, that hath the sense of true piety lodged in his breast.  
ANSWER.  
PErfection we teach thus. All true believers have a state of perfection, in this life, and that this perfection hath two parts: first, the imputation of Christ's perfect obedience, which is the ground and fountain of all our perfection whatsoever; Secondly, sincerity, or uprightness. And this standeth in two things: first, in the acknowledging of our imperfection and unworthiness, in respect of ourselves; secondly, in a constant purpose, endeavour and care to keep the commandments of God. So far are we, from perverting the true means of perfection, as hath been 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 wholesome doctrine, but that which the same spirit hath called Doctrinam Daemoniorum, Doctrine of Devils; the texts of Scripture are often and fully satisfied, and the Fathers plainly and truly interpreted, so that it is most contrary to our practice, to disclaim the Fathers to slander them as you slander us: 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 untruly you tax him, and how unworthily the Papists have dealt with the Fathers may appear. How many points of the Popish Religion, do directly tend to subversion of pieety, to maintenance of sin, and liberty of life? Have not they variety of dispensations for any sin, licences for all things unlawful; and as if Popery consisted but of this triplicity, impudence, ignorance, and indulgence it is maintained, they may believe as the Church believeth, & never need to learn what the Church holdeth; they may justify the allowance of Stews for a common wealth, so Harding teacheth; 
Hard. confut. Apol. p. 161.  they profess that Papists are discharged of all bond of allegiance towards Princes, if they be not of the same religion, so the jesuits hold; they profess 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 break jail 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, murder justified, and what not? Your fift Gospel, we are not to be taxed with, we only acknowledge the 4 rivers of that Paradise of God. The fift was the work of a monk of your own, of the same stamp with Alcoranum Fransciscanum, and our Lady's Psalter, all manner of blasphemies abound in both. You urge S. Paul his castigo corpus: doth not every true Christian seek to practise this among us, letting blood in the swelling veins of pride, lancing the impostume of greedy desires, quenching the fire of filthy lusts, and all the fiery darts of the Devil? Saint Hieroral, whom you urge, did worthily practise this, (I confess:) and had that good father not been 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 Protestant's, who have bridled the appetites, and lusts of the flesh, and have subdued themselves to the obedience of God's spirit. And howsoever Antiquity have commended the restraint of lawful things to us: yet in this they ever taught that lawful things when they are hurtful to us, are unlawful, & we are bound to avoid all things that are hindrances to God's service. Continued your virulency and acrimony of speech against Luther: let his works and studies testify, whether he were of so delicate a spirit as you affirm: and, if by his carnal sectaries you mean Protestants, read our D. Downham, Mr Rogers, Mr Greenham, nay Luther himself, and see whether we maintain not that a Christian is bound to watch, and pray, & fast, & then consider whether we teach a single faith or no: for as we teach, that faith only must justify us, so also we declare that works must justify our faith, and continually we preach the excellency and necessity of good works. If you lacked Chastisement, you might have complained and been supplied: fasting, I doubt not but you were practised in, you were put out of Commons: & for whipping (the Monks exercise) though it sort better that you have it abroad, then at home; yet that should not have been wanting to you, if you had acquainted your friends. Seriously, I answer, that Protestants are not lulled a sleep in the cradle of security. How many sighs, do many send up to heaven, for their sins, what strains of compunction, what streams of contrition flow from the limbeck of many of their souls? And yet this only serveth not.  
For, if this had been the only way to happiness: them had the pharisees by violence obtained heaven. The holiness of their carriage, continuance at devotion, avoidance of all means of pollution, their yearly tithing, monthly alms, weekly fastings, daily whip, hourly prayers had holp them. But of all such, God asketh, Who required these things at your hands? nay who counseled any man, to do this, but only such as require will-worship? All these ways, in the balance of the sanctuary, appear 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 have not been registered; in this, the true church hath never been practised. Wherefore my fourth confirmation, is to stick to the unity of that happy Church, which hath so worthily cleared itself, from these vizards of perfection and rags of superstition.   

Mr LEECH. The fift Motive. The Protestants corrupt the holy scripture in defence of their opinions.  
THe proper means designed by God to convince Heresy, are two, to wit, sacred scripture; and Ecclesiastical Tradition. Now because Heretics are clearly refuted by the second, therefore they fly only unto the first, which they deprave, and mangle according to the liberty of their spirits. And this they perform partly in their translations, and partly in their interpretation thereof.  
Though many examples might be afforded in this kind yet I need not seek after further proof, than this present business doth afford, whereof I now entreat. For whereas the words of our Saviour are easy, and plain; all men do not receive this saying; as though there were such an impossibility therein, that the freedom 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 slave of his affections) saith, that the propension of fervent nature in MAN towards a WOMAN is so created by God in his body, that it cannot be extinct by any vows, and therefore he, that resolveth to live without a WOMAN, must leave the name of a MAN, and make himself to be plainly an Angel, or spirit. For it is by no means granted unto him by God; so that it is above his strength to contain himself from a woman. And this is by the compulsive word of God, willing, and commanding the same.  
Wherefore the Counsel of virginity is intolerable with them, that conceive such an impossibility to fulfil it. To increase, 
Tom. 5. serm. de matrimon  and multiply, it is not a precept (saith Luther) but it is more than a precept; it is implanted nature; it is as necessary as meat, and drink. It is no more in the power of Man to live without a woman, then to be a woman, and no man.  
In vain then doth our Saviour give his advice, and S. Paul his Counsel. For, in Luther's gospel, it is more than a precept to avoid virginity. And yet my judges not admitting it to be a Counsel, could not deny it to be a precept. Which yet if it be so; why do they then make less conscience to fulfil a Precept, than Catholics do to follow a Counsel? For the neglect of the first is a sin; but it is not so in the second; unless we tie ourselves unto it by a voluntary vow, being not constrained thereunto by a necessary command.  
ANSWER.  
THe proper means appointed by God to confute all sprouting Heresy is Scripture, which, because it is so powerful, against Popery, therefore Papists do disclaim it, and with the most contemptuous Phrases brand that testimony, that hath marked them with the stamp of heresy. Terming it a nose of wax, as Peresius blasphemously doth, 
Peres. de Tradit. praef. Pighius con● 3. Eckius Enchr. c. 1. prop. 4.  or dead ink & a dumb judge, as Pighius (and besides many other titles of disgrace) Eckius affirmeth that God never commanded his Apostles to write any Scripture. Thus they vilify the word, to magnify tradition: which tradition we acknowledge not, for with Mary we have chosen the better part, and do assure ourselves, that there is no means so absolute as scripture to convince Heretics: which means you would take from us, by laying to our charge false translations, and corrupt interpretations. Concerning false Translations, much might be spoken, conferring yours with the Original, how many hundred differences will be found? how many Additions, Detractions, Falsifications, Depravations, 
Lyndan. de opt. gen. Interpret. l. 3. c. 1. 2. 4. 6.  and intolerable barbarisms be in the vulgar Lindanus hath confessed, who acknowledgeth that there be monstrous corruptions, of all sorts in it, scarce one book of Scripture that is undefiled, and so have Bannes, and Sixtus Senensis, and others accused it. And I desire but this resolution of any learned Papist, that seeing the Council of Trent hath approved & commanded the use of the vulgar translation, affixing a Bull before it; and Sixtus Quintus hath afterwards commanded only his translation to stand in force, showing 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 again to be translated with the Preface of his Bull upon fear of a curse, commanding all to approve only this, of his: I ask, seeing these translations differing in so many hundred places, some merely contradicting each others, and seeing all of these are commanded upon no less 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 again pressed to this, was as silent as before showing thereby the translations insufficiency.  
This Motive you had from Gretzer, who maketh himself sport with our later translations, fit for a stage then a matter of such consequence. 
Interpretation  And concerning interpretation of Scripture, if you go no farther than the Rhemists' Testament, it were enough to pay him in his own kind: 
These & such other more absurd be the common words of the Rhemists' translation.  Be not these dainty words to instruct the unlearned, Agnition for acknowledgement, Azimaes for unleavened bread, Didrachmes for tribute money, the Dominical day for sunday, for Preaching Evangelize, for a young scholar a Neophyte, Paraclite for a Comforter, victims for sacrifice, & many, many more? And for the place you lay to the charged 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 kind of Translation S. Hierome approveth. Secondly, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the original text, Mat. 19 doth not only signify, caepio, actively: but also passively, capax sum. whereupon Erasmus translates it, non omnes sunt capaces, and the Syriae according to your own Fabritius Boderianus rendereth it omnes non sufficienter capiunt: not so much because they will not, but because they have not the gift, and therefore cannot. To a man that will admit reason the next words enforce it; All receive not this saying (or word:) yet some do. what are they that receive it? they to whom it is given. Is it not manifest then, that a peculiar gift enableth a man to such a course of life and not any thing of himself? S. Augustine (which both the Rhemists and your Gregory Martin urge to maintain 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 refer to the gift, as though all might take it, if they would, and if they do not, it is no aversment. But S. Augustine understands it, of the effect of the gift as if he should have said; They that have not such a gift (let them vow what they will) they enjoy not the fruit of it: either they mind not to do what they are enabled for; or, if they purpose any such matter, they fail because the groundwork which should come from above, is wanting: whereupon S. Augustine in another place saith, 
Aust. in Psal. 147.  Paucorum est virginitas in carne, omnium debet esse in cord. But your Rhemists urge Origen. It is given to all that ask it. It is true, but look what Doctor Fulke answereth out of Origen, 
Tract. 7. in Matth.  utile est autem scire, quid quis debeat petere.  
The places you wrist 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 be made of doing that which God enableth us to do: & yet presumption is to be feared, if we undertake that which we cannot perform. It is better to marry then to burn: and S. Augustine's conclusion is firm, 
Lib. de sancta virginit. cap. 18.  Melior est in Scriptura Dei veritas, quàm in cuiusquam mente virginitas. And this is not against Christ's gospel, or S. Paul his advice: for the same Act is in the choice and election, a Counsel; and in the performance and practise a precept neither do Protestants less care or endeavour, to fulfil in general, the Precept then in particular, each man enabled, to exercise his gift in the Counsel or branch of the general 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 understand not scripture fully, nor interpret truly, who have so many wrested opinions, and manifested Corruptions.   

Mr LEECH. The sixth Motive. The Protestants are jovinianists, and therefore Heretics, and not Catholics, even for this cause.  
S. Augustine (as a Register of the Cotholique Church) doth witness that jovinian broached this heretical fancy, 
Heres. 82. See the perorat. of S. August. his treatise, vide Ambros. 10. lib. epist. epist. 80 & 81.  contrary to the received opinion of the whole Church. There is no more merit in the virginity of nuns, and other continent persons, then in chaste marriage.  
The very same opinion is defended, 
Counsels of perfection denied by jovinian.  and embraced by the Lutherans, and Caluinists; and they both conspire with jovinian in this heretical tenant; that there is no greater perfection in a virginal, than in a conjugal estate.  
And though it pleased Doctor Feild to say; 
Pag. 143.  We do not approve any private opinion of jovinian, contrary to the judgement of God's Church; yet both he, & his Grace of Cant. (who approved his book) speak herein against their own conscience, yea mine own experience in this particular business informeth me otherways then they pretend. And I desire no better witness to convince them then S. Augustine, who writeth of this matter in the name of the universal Church.  
According to whose relation (compared with the general opinion of Lutherans, & Calvinists) I do confidently affirm, that the Protestants are Heretics in this behalf; and that, for this cause (besides many others; which I spare to deal in at this present) they are exiled out of the society of the ancient Catholic Church.  
For S. Augustine protesteth (in the peroration of his aforesaid treatise) that whosoever doth maintain any of these Heresies, which he hath recorded before, he is not a Catholic Christian; and therefore an Heretical companion. Which censure doth necessarily fall upon my Calvinian judges, and upon all such, as concur with their irreligious opinion.  
ANSWER.  
THe private opinions of jovinian, disagreeing from the judgement of the holy Catholic Church, we approve not. The opinion for which you term us Heretics, is noted by S. Austin to have been an equalling of married, with single life. S. Augustin numbereth this among their heresies, not so much because he thought it to be a heresy, for in many places that good Father doth equallise matrimony with virginity: but he mentioneth it rather, because S. jerom had not long before written against that point as Heretical, for which Act, S jerom himself was much condemned: and how his books against jovinian were excepted against, even at Rome D. Field showeth in the place cited by you. Whose words (which you propose so disgracefully) are better worth the pondering than you think. Our determination & state of that question, is this briefly; 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 virtue, then in the opposite state of marriage: yet so, that it is possible for some married men, so to use their estate, that they be no way inferior to those that are single. This doth S. Austin confidently defend, so your jesuit Espencaeus, as before, and so also Gregory Nazianzen absolutely doth prove it, 
Nazianz.  in his Oration made in the praise of Gorgonia his sister. I might stand much in proof of this, as also, that the old Roman Church did defend and maintain the cause of jovinian. But I have in many places already answered this accusation, and therefore I retort upon you, that seeing your imputations be furnished with malice & spite, rather than truth and spirit, my sixth resolution is, to acknowledge with thankfulness, duty, & comfort, the truth of God, defended in this Church of England, from whence rather out of a desire to malign, them out of strength of argument to repugn, you are fallen by contumacy in action, and heresy in opinion.   

Mr LEECH. The seventh Motive. The Protestants accommodate their Religion unto the state, and present time.  
AS the forms of Ecclesiastical governments are varied by the Calvinists in sundry places according unto the state, under which they live, so their Doctrines are framed according to the times, and made suitable unto the policy of their common wealths. Pipe state; and dance Church. Religion must have no coat otherwise, than measure is taken by the State.  
Aiust experience whereof I had in the passage of this business. For as the more gross, and senseless Calvinists in England do Heretically confound evangelical Counsels with Legal Precepts, so others, more regardful of the time, wherein they live, then of the truth which they should profess, do willingly yield (for if they should do otherways, they should speak against their judgement, and conscience) that this distinction is founded in the gospel, and propounded by the Church; but they say, that it is not a doctrine seasonably to be delivered in these times.  
And might not this statizing reason aswell plead for Arrius his damnable Heresy, 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 ever sought to extinguish it, to the uttermost of their power. in which respect I found myself extraordinarily affected for the rejection of their heresy in this behalf. And I trust it was not without special motion of that spirit, which breatheth in the whole body of the Catholic church, and consequently in every member of the same.  
Secondly, though time bear the blame, yet men are in the fault: & therefore seeing that the open enemies of truth did bark, when her secret friends did hold their peace: I conceived that it was my duty rather to change the time from evil into good, then to suffer it to grow from evil in to worse.  
And though some men (assisted with power to punish that, which their peevish fancy disaffected) did bear me down by violence, yet I took no less comfort by this injury which they offered unto me, then courage by the course which they held against my doctrine. For I saw that they rather observed profane policy to force me unto silence, then either show of justice or piety in proceeding against my (falsely supposed) crime, or weight of reason in convincing my understanding. And why? they are the slaves of time, but not disciples of truth.  
ANSWER.  
HOw true this imputation (urged against us) is in the Roman Religion, some parts of the Christian world see, and others feel it. Leo, that kinsman of the roaring Lion, when he was about to go in visitation to his infernal cozen, confessed how much worth to his purse, fabula Christi, that tale of Christ was (as he blasphemously, called the gospel.) And is it any better esteemed at this day among Papists? at , have they not enjoined tales and fables and lies, to be believed as well as the Gospel? Indulgences, and Purgatory (to go no farther) be they not only invented to get money? doth the Pope ever keep fire, but he hath his fuel from Purgatory? Is not this doctrine of Monkery, only invented to humour diverse melancholic fat paunches. If our land were a poor Country the Pope would never keep such a stir: it is not to gain souls but Peter pence. And to sum up all in one word, all religion depends on the Pope's pleasure. That, as in the Metaphysics, the utmost proposition is, Nihil simul est & non est: so in Popish divinity the utmost resolution is, Papa non potest errare. Wherefore Bellarmine holdeth Question of Supremacy (which all the world seethe to be but a matter of Policy. 
Bellarm. in praef. ad 3 controvers. ) to be summam rei Christianae,) who then are the statizers? To say nothing of your jesuits, that manage all the affairs of those Princes, in whose Courts (like salomon's Spiders) they remain. Our Religion is the same which the Apostles did teach, & was in practice in the Primitive Church; & happy is the state in which this true Religion flourisheth: your distinction of Precepts and Counsels hath been sufficiently canvased, and you have been taught in what sense we retain the name of Counsel, and that S. Austin calleth your Consilia perfectionis, 
Aug. lib. de perfect. justitiae ad coelestinum.  praecepta perfectionis. It is a slander by which you seek to deceive by your speech of accusing any of our part, as if they did profess, that your doctrine was true, but not seasonable for these times. We hold that all places and all times must entertain truth, and therefore your first collection is false. Calvinists extinguish not truth, Rome doth rack, & burn, & torture the Gospel and the truth thereof: but we fear the punishment of sinning against conscience and knowledge, if we should suppress but the lest truth; we behold it with an impartial eye, we repress not the professors, but adversaries thereof, of which number you were accounted one. Your second Collection (which hath more sound than sense) is easily refuted: time beareth no blame for truth, secret enemies may look against her open friends, but wisdom will be justified: and though Satan seek to sow bad seed in good ground, yet the Lords busbandmen sleep not, but will reform 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 merely false: it was not peevish fancy, as your Popish folly termeth it, but it was religious piety & policy that disaffected, & rejected your doctrine, the power of Scripture, of Fathers, of all authority assisting them. Rage, not courage strengthened you, and therefore justice and Religion did censure & punish you: and God will (without your repentance) plague you for your vile and violent terms against the disciples of truth, yourself being a fellower of blindness, and a hater of goodness. In the mean time this is my 7 confirmation, that our doctrine is true Religion and Catholic, seeing they that seek to disgrace it, be either statizing Politics, or slandering Heretics, able to say little in show, less in sense, least in truth.   

Mr LEECH. The eight Motive. The Protestants can patiently suffer the articles of the Creed, etc. to be violated: but they are severe in those things, that repugn their utility, or sensuality whatsoever.  
EVery truth, in respect of God revealing it, and the Church propounding it, is of equal necessity to be believed; howbeit, in respect of the matter itself; one truth may be of greater consequence, and dignity than an other. And yet it is not the greatness of the matter itself, but the manner of revealing, which toeth us to a necessity of belief.  
I will instance in this present business. The distinction of evangelical Counsels from Legal Precepts, is a truth to be accepted upon necessity of salvation. Why? because it is sufficiently revealed unto us by God, and fully propounded by the Catholic Church; so that it is either wilful ignorance, not to know it, or extreme obstinacy to withstand it. But yet the Articles of the Creed, which are the first elements of faith, commended unto us by Apostolical tradition, may justly be reputed more weighty, 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 sundry opinions thereof are freely, and uncontroulably delivered by them, unto their simple flocks.  
I might instance in their different opinions about the Sacraments, and other high mysteries of salvation, wherein fanatical spirits expatiate without any reproof. But I willingly pretermit these, and come to other particular points of doctrine, which I preached amongst them without impeachment.  
First, against Caluin his heretical Autotheisme destroying the unity of the divine essence, I taught, with the Nicene Creed, and all antiquity; that Christ is Deus de Deo, having the same substance that is in the Father, really communicated unto him in his eternal generation.  
Secondly; with S. Gregory, Damascen, the Greek, & Latin Church I taught, that Christ assumed our nature perfect, and complete in the very instant of his conception: contrary to the absurd opinion of diverse calvinistical Protestants, who avouch that his incarnation was by temporal degrees, and not by entire perfection in an instant.  
Thirdly; that God was only the permissive, not any impulsive cause of sin; though Calvin blaspheme to the contrary, and deride the distinction.  
Fourthly, Christ crying out, Deus meus, Deus meus, &c: was not in a trance; he suffered no torments of hell; died not by degrees (as though his senses decayed by little and little) but in perfect sense, pain, obedience, patience, humility, constancy, he rendered up his righteous soul a voluntary sacrifice for sin. But the common opinion of Calvinists is contrary unto this position.  
Fiftly; 
Filius & spiritus sanctus quoniam non sunt a se diem & horam judicij 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 judgement either as God or man: not as God: for though he knew it not primarily, & originally as of himself (being not God of himself) yet did he know it secondarily by way of communication from the Father. Not as Man, for though he 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 gloss; to wit, Christus communem habuit cum Angelis ignorantiam.  
These, and many such like doctrines (directly opposite to Calvin his tenants) as he is contrary to truth (for though his disciples call him a great light of the gospel, yet I rather approve the censure of D. Hunnius, 
Calvin. judaiz.  a famous Lutheran, saying, that Calvin is an Angel of darkness) could pass unnoted, and uncontrolled by my Calvinian judges, and all other adherents unto that faction.  
Why then is this distinction of Precepts & Counsels so hateful unto the Calvinists? Alas, it toucheth their copy 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 Catholic doctrine be preached by Orthodox divines, yet they are more attentive unto the suppression of this truth, & the like, which doth more directly concern their carnal pleasure, and worldly profit.  
For they that have sold themselves to be the exact vassals of their own affections, and other men's wills, are careful to provide against any thing right, or wrong; true, or false; which may be prejudicial thereunto; rather attending what it is which will maintain 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 unnecessarily repeated I pass over, as ever holding that they be evangelical precepts: The Article of Christ his descent into hell, is not perverted by our ministers, it is believed & taught by us, witness Mr Rogers in his book The Catholic doctrine of the Church of England, Mr Perkins on the Creed, our Articles concluded upon in Convocation, and other books in this kind. 
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 manner only of this descending if there be some doubt, there was the like also among the Fathers, and so Bellarmine also in the place before cited, declareth that above threescore Creeds of the ancient Fathers & councils, leave out this Article: yet Luther, Brentius the Centuriasts retain it, and Calvin cited by Bellarmin lib. 2. Inst. cap. 16. §. 8. dicit hunc articulum in praecipuis habendum, The schoolmen agree not on it. Durand 3. sent. dist. 22. quaest. 3. 
Durand. 3. sent. dist. 22. quaest. 3.  is confuted by Bellarmin in his book de anima Christi lib. 4. cap. 15. So that if this be a motive to forsake us, it should also be a motive for you to forsake the Fathers, and schoolmen. Our differences about the sacraments are none at all. Crastovius hath observed many contradictions of the jesuits herein. The doctrines that follow in rehearsal, 
Crastov.  which (you say) you preached without impeachment, were censured though not publicly, yet privately: you were then pitied, rather than opposed, as being known to be ungrounded in these principles. For you understood 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 again, Non facilè pronuntio eum in hoc errore fuisse; and again, that Calvin was free from error, he absolutely affirmeth, in the matter he erred not, in re non est quaestio, and again in the 
* Tom. 3. in edit. Lugdun. An. 1596.  Index of his book, referring the reader to the place these be his words, 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 term 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 growth of it so form in the womb: this Confluence, & growth he acknowledgeth to have proceeded successively; 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. days, as the conception is of other men. This opinion of his, which he groundeth on Gregory's authority, though it do scarcely relish with Caietan, 
Psal. 139. v. 15 16.  yet by us was not so much disliked, as meddled not with: we hold with David, that the fashioning of us in the womb, is a secret, clasped in God's book, which yet hath not been opened. And if it be so in the fabric and framing of our bodies: how much more secret, is that sacred mystery of Christ's incarnation? of which matter with what unsanctified and unpolished terms you did sometimes entreat, you know, and many of a religious understanding Congregation in England will never forget. It is not therefore absurd to deny that which we see no ground for: but presumption in such matters, to affirm more than is revealed. Which Euclid 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 unjustly you tax him for, is easily answered. No doubt but that in the actions & passions of unrighteous men, there is more to be deemed of God, than his bare permission, for doubtless, he hath his will therein: yet not in counseling, and much less in compelling thereunto, but in ordaining and governing them, in applying them to better ends, than sinners be aware of, he hath a will, but not a willingness, and this not in respect to the sin itself, but to some other good, adjoined unto it. As in the statutes of our Common wealth, there are many things contained, more than the laws either commit or allow, as treasons, felonies, heresies, etc. which notwithstanding the Laws do order and dispose of: so in the will of God, within the compass & and pale of his arbitrement, much more is contained, then either by action or authorizement from him, could ever be defended, and yet that will of his is the judge and disposer of all those particulars. But, to come unto that which Bellarmine and you enforce upon Calvin, & Beza: after many windings and turnings, Bellarmin is driven at length unto the same tenant. For who acknowledgeth not this received distinction, how in every sin two things are to be considered: first, the action itself, which the schoolmen call the subject or materiality of the offence; secondly, the obliquity or deformity of the action, as Oc●am calleth it, which is the swerving from the line (according to Bellarmin) which Gods word hath drawn us? the first hath God for his author, and the Papists cannot deny it: the second, man's will, and the devil, and no more have our men affirmed. Suarez, the great schoolman among the jesuits ingeniously professeth so much: the Protestants, saith he, knew well that God intendeth not that which is formal in sin, nor inclineth the will of man, that he should intend it. And Bellarmine his words be these to that purpose, 
Bell. de amiss. great & 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 sin, but the orderer: he ordaineth the work, not the fault; the effect, not the defect: and by this it is plain, he is more than the permissive cause. And if you observe Calvin truly without common malice, you will find that he is much wronged, and wrested, and may say for himself; If I have evil spoken, bear witness of the evil: but if I have well spoken, 
joh. 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 penal punishments, but not peccant, as Aquinas; all miserable pains, but not damnable, as S. Austin distinguisheh. And howsoever Calvins' words be wrested, as if he thought Christ was in some kind of despair: yet they bear it not it was vox tanquam desperantis, but not simply desperantis; the sacrifice he offered, as it was most necessary in regard of our sins, so was it most voluntary in respect of himself, and Caluin holdeth no other position.  
Fiftly, Christ was not ignorant of the day of judgement: Caluin doth pass no further than the words of Christ, 
Marc. 13. 3●.  that none knoweth, not the son, but the father only. He was ignorant, secundum concomitantiam, non secundum causam, as Bonaventure speaketh: and, as Bernard speaketh, he took all infirmities, and therein this of ignorance, all which made for the appearance of the truth of his humanity, and these he had by necessity, not a derived, but an assumed necessity, as Bonaventure proveth: & Caluin hath not any where further: for in respect of Christ his human nature, he witnesseth himself, None but the Father knew this; but by the Hypostatical union, joining both, he was equal to his Father in this knowledge. What may seem in Calvin to relish otherwise, is not his own opinion, as by the place is most plain.  
Papists have given as reproachful titles, to their own fellows, as this: the advantage is small, to take up a term of contumely from any hot-brained railer, to cast upon the name of this Angel of his Church. Your Paradoxes did not pass unnoted, both because of the rudeness of the delivery of them, the unaptness of the terms; as also your ignorance, that, as you would not truly preach as a Protestant, so you knew not how neatly to play the Papist. All of any note, noted your absurdity, and insufficiency either to show yourself a friend, or an enemy. You ask why this distinction was so hateful. I answer, the distinction so used as the Fathers interpreted, was not denied: but the consequences of it, as you urged it, were harmful, & therefore hateful Not because so many of our Religion be married: for howsoever marriage is a most honourable state, how many hundreds in our University have consecrated themselves to God in the Ministry, that abhor 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 son of God: a doctrine, that hath bewitched many, and led them Captives into the habitation of darkness, the Cell, or Hell of blindness: a doctrine, whose root is heresy, whose trunk vncommanded privacy, whose branches be infidelity, against truth, violating the law, contemning the Precept: whose leaves be pertinacity, hypocrisy; whose fruits be idleness, drowsiness, filthiness. This is the cause of the suppressing and choking of this, and such continuing weeds of heresy, that seek growth in our Church, no other cause of pleasure or profit, God and his Angels be witnesses.  
They that have sold themselves to work wickedness with greediness, looking for the reward of Balaams' wages, are ready to resist all truth, and if it fall within compass of their itching humour, 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 blindness, and the heart with hardness.   

Mr LEECH. The ninth Motive. The Protestants do unconscionably impugn the known, 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 pains in the study of sacred Theology) to find out the true Church, that so I might refer myself unto her decision, and rest within her bosom.  
For which cause I wholly employed myself in turning over the volumes of the ancient Fathers; and whatsoever I found clearly expressed by their uniform testimony; I accepted that (according to Vincentius his rule) as the judgement of the Church.  
Among other Doctrines (which seem Popish unto the new Evangelists) I received this particular from their instruction; so clearly taught, so conformably witnessed, so jointly approved, that, if the grounds of Religion be not uncertain, than this Doctrine is absolutely free from all exception. And for proof hereof, I remit me unto the sentences of the Fathers, wherewith I thought it meet to conclude this discourse.  
Wherefore, since they that glory in the Fathers (& want neither wit, nor learning for this matter) do impugn this doctrine, and punish her professors; how can I think that they do not fight against their conscience, and reason? And how can I think that any truth will find entertainment at their hands, when this truth so potent, & so irrefragable: is thus fond rejected by my Calvinian judges?  
But whom have they condemned? me? a brother sometimes of their gospel, a graduate of their schools, a Minister of their Church? No; but in me, and with me, reverend Antiquity, the grey headed Fathers, the venerable Doctors, yea holy scripture itself is censured by my unworthy judges.  
Wherefore, as jeremiah, 
See Apolog. justi Calvin. pag. 11. 12.  the Patriarch of Constantinople, wrote unto the Lutherans, so may I testify, and proclaim unto these men, The ancient divines, who were the light of the Church, you entreat at your own pleasure; honouring and extolling them in words but rejecting them in deed; endeavouring to shake them out of our hands, whose holy and divine testimonies we should use against you. We see that you will never submit yourselves unto the truth.  
Finally, as the Patriarch concludeth, that he will have no intercourse with the Lutherans, forasmuch as he is taught by S. Paul to avoid an heretic, 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 own judgements.  
ANSWER.  
THE controversies in Religion are many, hence great alterations have been moved in Europe, great changes through the world. Controversies were in abundance raised by the infection of the smoke of the bottomless pit: diverse armies of Heretics, vanquished by the Reverend fathers, yet all these, as if but half dead, are again revived by Antichrist, only this is the difference: the former Heretics were confuted, because they opposed the fathers; these later (wiser in their generation) seek 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 serve them but Rome, that is their parish Church, all other but Chapels, they observe 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 unspeakable corruption thereof. Which separation was made, upon these two grounds: first, because Rome did persecute the professors of this reformation with all bloody massacres; secondly, because that Antichristian sea would admit no reformation of her corruptions, but grew uncurable, according to that of the Prophet, We would have cured Babylon, but she would not be healed. And such hath been the growth of this Reformation (the Lords most holy name for ever be praised:) that the Church hath recovered more health in one age, than she had lost in two; and the Roman Synagogue left infected, as that it hath not only drunk the cup of all others abominations, but breedeth heresies in itself inwardly, and hath received such poisons by ambition, such corruptions by want of reformation, and such indelible marks of Antichrist by continual persecution, outwardly, as now it is made plain to all the world she is not the Church. But the Question of the church you ask of the fathers. It is a worthy speech of job, ask the fathers and they shall tell thee: but how unhappy is he that perverteth all he readeth; or that stomach, 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 turn them indeed from their meaning) it was no more commendable than the continual praying of the Eutichae, or the continual reading of the pharisees: the one without care, senseless; the other without knowledge, fruitless; and both superstitions. Vincentius rule is twice already interpreted, and without any further answer to your clamorous repetitions & interrogations, You received not this point jointly from the fathers. The Latin fathers, how ever they retain upon mistake of S. Paul, the word Counsel: yet have no part of your meaning: the Greek are so far from your meaning, that they had not so much as the word. They therefore that impugn your doctrine, do it not untruly, or unconscionably; nor have condemned you as a brother, a graduate, or a Minister: but because you were a false brother and betrayed truth, and in your degrees, like the Sun that went many degrees backward, that in your ministry you were disobedient, you were no better than a Minister of Satan, to buffet the ears of Gods servantes with heresies, and in a stubborn opposition & contradiction you did repugn Authority and orders, & stood out against the judges and Magistrates that confuted and censured you. And how could you profess such reverence to the fathers you knew not: when you were so opposite to your natural fathers, as this is, your Country; Academical fathers, as this is, your University; spiritual fathers, as this is, 
Aust. 48. epist.  your Church? We answer your Patriarch with Saint Austin in his 48. epistle, Audi, dicit Dominus: non dicit Donatus, aut Rogatus, aut Vincentius, aut Hilarius, aut Ambrose, aut Augustinus: sed, dicit Dominus. We honour the fathers, and where they bring Dicit dominus, our ears, and hearts be open to entertain them. And as S. Austin using the same words which your Patriarch doth, both using the words of Scripture, Haereticum devita: so this is my 9 irrefragable position, to avoid that Religion which claimeth, but hath no Antiquity; and only hath, though it confesseth it not, the most absurd and ridiculous Novelty for mainetenance of their positions.   

Mr LEECH. The tenth Motive. The Protestants, for want of better means to convince the Catholics, propose unto them questions of capital danger.  
I have often heard the Catholics complain, that, where as they are persecuted for righteousness sake, & for their Religion; yet they are traduced with the crime of obstinacy, disobedience, treason, and such like odious imputations.  
But above the rest, their just grief (arising from unjust vexations) did seem to deserve great compassion, forasmuch as their life, and livelihood is always in the mercy of a most unmerciful law, touching Reconciliation and the Supremacy; matters of high, and capital nature.  
Touching the later of these two, I can say more, 
Doctor Array.  because the bloody heart of a Calvinist did seek my ruin and subversion thereby. For whereas, in my sermons, I continually gave this style unto his excellent Majesty; viz: in all causes, and above all persons, for justice, and judgement, supreme Head, and Governor; the Calvinist suspecting me not to stand thoroughly affected to the king's Supremacy, according to the purport of the law (whereby his Majesty hath as much spiritual jurisdiction, 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. Cooks Reports.  by virtue of his said supremacy, power of Excommunication is granted by the Lord Chancellor unto the Delegates upon Appeals, from the Archbishop of Canterbury his courts,) wished M. Vicechancellor to examine me upon this point, and to require my opinion therein.  
Which severity though it was then declined, yet if that other Calvinist had been in office (as lately he was) all men may easily conceive into what extremity of peril I had been cast.  
For though I ever did, and shall attribute that right unto his Majesty, which, by the law temporal (not dissenting from law divine) is annexed unto his imperial crown; yet I must confess that I did purposely moderate his title of Supremacy (as the law hath established it) because I always conceived, that the style of Defensor fidei (given unto the Crown of England, by the Pope) did more properly belong unto him, than the other, which was translated from the Pope unto the Crown, by the violence of a King, and by the flattery of his subjects.  
And if Doctor Airay had made a conscience of his Master's judgement, he would rather have condescended unto the equity of my opinion, than sought to draw my life into the certainty of such a danger.  
But these men are so possessed with malice, and adulation, that they rather desire to satisfy their own passions, and to win favour from their Superiors, then to speak, or do according to the truth which pleadeth for itself within their corrupt hearts, and daily accuseth them before the throne of greatest justice.  
ANSWER.  
MAny complain without a cause, as the full bellied Monks: so fat that they could scarcely breathe, & yet cry, Heu quanta patimur pro Christo? The Protestants never persecuted your Religion, but for the unrighteousness thereof. The mulct was inflicted for Popish opinion, but execution never was threatened for Religion. The oath of supremacy required, is not (as you treacherously call it) a most unmerciful law: if it were not required, it were an unwise & unjust mercy. Your accusation so uncharitable, as to term him bloody, who in his government hath been meek as Moses, nay in heavy injuries, cast upon him, hath been as meek as a Lamb and not opened his mouth: I would you were as far from bloodthirsting, as his heart was from the desire of your bloodshedding. But if you remember the particulars, as they be discussed in my answer Pag. 262. it was most seasonable, to sound how you stood affected to the king's Majesty: when you denied your faith, and appealed from your Church. The rather, because in your Prayer you often left out the words, supreme Head and Governor. For, howsoever (you infer,) that you used all that belongeth to the Supremacy in acknowledging his most excellent Majesty to be supreme Head and Governor in all causes and above all persons for justice and judgement: yet seeing in the form of the oath, prescribed unto all, you were in particular bound utterly to testify, & declare in your Conscience, that the King's Highness is the only supreme Governor of this Realm, and of all other his highness dominions, and countries, as well in spiritual or Ecclesiastical things or causes, as Temporal; you ought for the avoidance of this suspicion, to have spoken clearly and plainly. I know there be some, that use such manner of speech, in their public prayers for his Majesty: yet their form is much more consonant to the required form, then yours is. And howsoever Solomon was placed on his throne for justice and judgement, as the Queen of Sheba told him; and Doctor Raynolds in the end of the Preface to Heart's Conference, 
1. Reg. 10.9.  affirmeth, that the Lords Anointed are the higher powers, ordained to execute justice and judgement: yet ever these words have been interpreted, to contain not only ius Politicum, but Ecclesiasticum, in which point you were most unsound, & vouchsafed not to afford so much unto the Kings most royal Majesty, as heart 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 serve God in this, as Kings, if in their own Realm they command good things and forbidden evil, not only concerning the civil state of men, but the Religion of God also, and thus much (saith he) I subscribe to. I omit here to lengthen my discourse, by inserting any speech, concerning the Oath. The Apology where of, seeing Majesty 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 diverse answers to the snarling Curs that bark at the Ecclesiastes of our Solomon. I also omit purposely the quotation of your Cath. Divine against the exquisite labours of that most Reverend and most judiciously learned Sir Edward Cook, because others of eminent place, either have already perfected, or very shortly will silence your Catholic divine. Your profession that you attribute as much to his Majesty, as the law Temporal requireth (not dissenting from the law divine) is false. The law divine doth give unto Caesar place upon earth next unto God. And from the virtue of that law is derived, the oath of English men for the KING'S Majesty against the Pope, 
2. Kings. 11.4  usurping part of his right, as well as jehoiada of the men of juda for joas their King against Athalia that usurped his state. And do you presume to moderate this title of Supremacy? I would from my soul, that I might moderate your title of Traitor. It is too much to be an Apostate, an Adversary: but in this kind to offend, it is an offence with a high hand. You see then, that the Doctor had good reason to suspect you, when you translated yourself from the title of subjection; & the KING'S Majesty, as much as in you lieth, from his lawful dominion. You shoot at Calvin in your margin, and again, and at the Doctor in your Text: the Reverend Doctor is scholar to none but Christ, though he and all honest men do reverence blessed Calvin. And Calvin in the place quoted reproveth not the title of Head, as Protestants granted it: but in that sense which Popish Prelates gave it him, namely Stephen Gardiner, who did urge the title of Head so; as if he had meant thereby that the KING might do 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 affirm: but by truth and faith, allegiance to God and the King. Hence I ground my tenth pillar, that their religion is bad, who possessed with malicious recusancy, and treacherous Apostasy speak evil of those that be in authority, and yield not Caesar, that which is Caesar's, or unto God, that which is Gods.   

Mr LEECH. The eleventh Motive. The Protestants manner of proceed against Catholics, and Catholic Religion, is absurd in reason, and unequal in justice. And hence they are proved to be Heretics.  
IN my perusal of the ancient Fathers and Ecclesiastical histories, I did very often observe these two things. First; that the Catholic Church had wisdom to discern Heretical innovations. Secondly; that she had power to enact necessary laws for the suppression thereof; so that an Heresy could not escape her censure, nor an Heretic her justice.  
If Popery therefore be Heresy, and Papists Heretics (as some fanatically brand them) then surely the Catholic Protestanticall Church is able to show, that she, in all ages, hath impugned this Heresy, and that she hath her proper laws to proceed against Heretical offenders: If not so; then doubtless she is no more Catholic, than the furious Congregations of Donatists, Arrians, and such like; who afflicted the true Church against all order of justice, being never able to show any Catholic predecessors, who maintained their opinions, nor any laws made by them to correct the impugners thereof.  
That this is the condition of Protestants, I am a witness by their disorderly proceeding against the Doctrine, which I delivered out of the conform testimonies of the Church.  
For whereas it pleased my Calvinian judge to call it Popish, erroneous, false, lying, absurd Doctrine; they could not reprove it otherways, than Arrians, and Donatists, that is to say, by rejecting the Fathers, and by a tumultuous process, without any legal course.  
And though I required them to deal with me as with an Heretic, by refelling my doctrine, and by proceeding Canonically against me; yet they oppressed me with authority alone; having their will for reason, and their power for justice.  
But for as much as I have such abundant proof for the verity of my doctrine, and that their opinion is condemned in the Church for no less than Heresy, 
Ambr. 10. lib. epist. epist. 80 & 81.  (by Syricius Bishop of Rome; and a Counsel there: by S. Ambrose Bishop of Milan, and a Counsel there) I appeach them confidently as Heretics for embracing jovinianisme; as Heretics for contemners of Antiquity; and therefore as Heretics culpable of singular pride.  
Which infamy if they can wash away from themselves by learning, and honesty, than I will retract my sentence, and confess myself to be an Heretke (for the one of us must needs be Heretics) howsoever every ingenuous, & indifferent man must needs confess, that they did not carry themselves as they should have done to prove me guilty of this crime.  
ANSWER.  
In your abusall of the Ancients, you observed much, and deserved little for it: because it was far from their meaning, to speak as you desired to teach them. Your two observations here, be good (I confess) but ill applied. For the Catholic Church being the same with our Protestants, in all ages, hath impugned the heresies which Papists maintain. The Valentinians worshipped the Cross, and were condemned as Heretics, saith Irenaeus. The Carpocratians worshipped Images, & they were condemned for heretics, 
Iren. lib. 1. Aug. haeres. 7.  saith S. Austin. Collyridiam heretics, for adoring the Virgin Mary; Angelici, heretics, for adoring the Angels; Pelagians, heretics, for holding perfection; Priscilianists, heretics, for mental reservation; Manichees, herteicks, forbidding to eat 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? & be not all these positions by the Church of Rome maintained? For our Catholic Protestant Predecessors the fathers of the first 500 years are ours: and from thence a continual succession, of learned, faithful, & courageous teachers in all the following ages, as Mr White in his learned Chronological collection, in the 50. Paragraph of his way to the true Church doth prove. And that we have had the assistance of Counsels, in all ages to make laws against such positions, witness the Greek Church against Bonif. his Supremacy the 6. general Council decreeing the marriage of Priests; the general Council of Constantinople, under Leo Isamus, against Images; the Council of Constantinople, under Constantine Capronymus; of Frankford, under Charles the great, the second Nicene Council, and many others. This doctrine of yours was repugned by doctrinal and legal authority, and without rejecting of the fathers, we rejected your Doctrines: we maintain, that they never received it: with Arrians, or Donatists we reject not the fathers. All that shall see the premises, will witness that you were dealt with legally according to the statutes of our University for the breach of that order, which inhibited you to forbear preaching this doctrine again: as also you were censured Canonically for infrindging that Canon made against the public oppositions of Preachers. Your Pope Syricius, and his Council, tax no position that we hold: & if Ambrose had any more than what Doctor Benefield hath fully satisfied, you had, before this, produced it. Satan was at your elbow, when you wrote that heretical imputation of singular pride: and therefore you are culpable of judgement, if not of further punishment. Stand to your promise, come back, confess, repent, retract: if you be not convinced by truth which stirreth in your conscience, and moaneth that you have so repressed her, then for ever forget the name of any thing but Heretic. Otherwise this shall be my 11. Motive to abhor that Religion that doth so possess any, that they grow resolute in evil actions, peremptory in talking, fastidious in hearing, hard-hearted in obeying, hypocritical in professing the word of God.   

Mr LEECH. The twelfth Motive. The superior Magistrates amongst the Protestants concur with their subordinate's, to suppress the truth, and to oppress the patrons thereof, against all equity, and conscience.  
Though there be a very near connexion betwixt the superior, and inferior Magistrate, yet since all Magistracy is ordained for the conservation of truth, and justice 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 superior should yield redress, where the inferior hath done a wrong; and that rather respecting the cause, than the persons, he should minister equity unto both with an impartill hand.  
For which consideration, when my petty judges had oppressed me according to their own humours, and passions; I appealed unto my Lord of Canterbury his Grace; in regard of his Academical sovereignty over me, and them (being our honourable Chancellor) and much more in respect of his archiepiscopal dignity; he being the Primate of our Church; persuading my self also, that as he is more high in place, so he would have been more equal in justice; and specially in this cause, since his Grace hath sufficiently manifested himself (and hath been 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 understanding.  
To whom though I truly unfolded the whole business, and acquainted him with all circumstances thereunto belonging, yet his Grace seeming to favour Calvins' opinion (but how conscionably, it shall be now referred unto the judge of all the world; and he will reveal it in the appointed time) put me of with continual delays.  
But his Grace had just reason to expect a strong resolution in me; since I did appeal unto him to do me justice only; and much more to give his verdict upon the doctrine itself. For, otherways, no favour, nor benefit whatsoever could yield contentment unto my grieved soul.  
I leave it unto others to consider, how his Grace standeth affected unto truth; as for me, I trust, that I have given a sufficient demonstration, on my part, that I would rather lose my liberty of speech, then that she should want my uttermost defence.  
Here the indifferent Reader may also conceive with me, that if my doctrine had been liable unto a just censure, then surely his Grace would have made no stay to condemn it in solemn manner; especially since it was so publicly taught, so earnestly defended by me; and since I did now entirely desire him to do me justice without any favour.  
But since this Doctrine was not subject unto his condemnation, why then had his Grace so little reverence unto the eternal truth of God, and so small respect of me, that he would suffer it to be so indignly censured by his vicegerent, and leave me helpless from such injurious oppression? his pretences to the contrary (if he have any) are nothing but smoky evaporations.  
I am nothing, and worse than nothing. But I pleaded for justice. In what? In a point of faith. When? being violently oppressed. Before whom? my most proper judge, to whom the decision of these things doth most fitly appertain. For what end? the honour of God, and his gospels sake; which I truly delivered, and for which I was shamefully entreated.  
ANSWER.  
THis 12 and last motive serveth rather to fill the number, than the matter, wherein is a Rhapsody of insolent indiscretion and malapert irreligion, wronging the living memory of a dead monument of most honourable and reverend estimation, the late worthy Chancellor of this University, who being appointed for the conservation of truth and justice, did justify the proceedings of his worthy and only Vicechancellor: and therefore you call in question, his Truth first, and then his justice. For any averseness in him from Calvinisme, (by which you mean the Protestants religion) it is (to say no more of it) a biting slander, unfit to proceed from the mouth of a Minister. In another man, it is a double sin against his own soul, and doth prove him guilty not only of malicious slander, to revile the innocent: but of impudent and infamous libeling, to dishonour the name of a parsonage, so truly 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, etc. His works follow him: his judgement 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 unsound; by his dear and near respect of those, that he foresaw were like to stand in the gap courageously 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 prayers & petitions, but, as Paul spoke, cum lachrymis & suspirijs, with sighs & lamentations, to see how the venomous Gangrene of Atheism 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 be rooted out of their possessions, whereas otherwise their days might have been long in the land which the Lord their God had given them. The most Reverend, but now deceased much lamented Prelate, did not by change of place change his thoughts: your intimation is base and false, to make the world believe any other affection in his Grace towards Religion, than what God and man approved openly, & so by the sequel of your business it is manifest. Where in your second limb (of that monstrous accusation,) is against his justice, his approbation of the University censure, was as much as another condemnation of you: pretences his grace needed not for main reasons wanted not: his experience of the truth, knowledge, wisdom, judgement and government of his vicegerent, and the world's experience of his Graces prudent, and eminent carriage, in all his high and honourable employments, do free them both from your imputations, and return you your smoky evaporations (a Phrase lent you from the sulphureous fume of the bottomless pit.) But you conclude that you are nothing, and worse than nothing. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of your book, showeth that you are somewhat more than nothing: the only argument to serve your turn, to prove the Pope to be God, is because he can make something of Purgatory which is nothing. I could turn this upon you, but I forbear, and only return to your own figure. How pleaded you for justice? With stubborn, tumultuous, quarrelous disobedience. In what? In a point derogatory to the justice, and Law of God. When? Then, when you oppressed truth, rejected your faith, disobeyed your judge, began to forsake your Church. Before whom? In the open face of heaven, in the presence of God, men, and Angels, in the holy place, the pulpit, in the best place, on the best day. For what end? the dishonour of God, the disgrace of his law which you accused of insufficiency and imperfection. Thus you did delude, and were deluded: & for this these Reverend Doctors have been by you injuriously traduced. That I may truly say, no Revolter ever did offer more scandal in general 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 Vicechancellor of the University, H. L. wisheth health and salvation in Christ JESUS.  
SIR, though your will was your law to punish me without my offence, yet it shall not be your sanctuary to defend yourself, 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 give me leave now to deal with you as a Scholar, by the validity of arguments.  
Finally; because I wish your future happiness, I cannot omit to acquaint you with your present misery, which I will lay forth before your eyes in Syllogistical manner and then I will refer you unto the consultation of your own heart.  
Whatsoever doctrine is founded upon Scripture, according to the conformable opinion of the ancient Church, that is a point of Catholic faith.  
But the doctrine of evangelical Counsels is founded upon Scripture, according to the conformable opinion of the ancient Church.  
Therefore the Doctrine of evangelical Counsels is a point of Catholic faith.  
The Mayor is a maxim in all Christian schools.  
The Minor is proved by the ensuing testimonies of the Fathers: whose uniform verdict in this behalf is the judgement of the Church.  
Whosoever doth obstinately impugn any point of Catholic faith, he is an heretic.  
But Doctor King, D. Aglionby, D. Airay, D. Hutton, D. Benefield etc. do obstinately impugn a point of Catholic faith.  
Therefore D. King, D. Aglionby etc. are heretics. 
De haeres. ad Quodvult D. in perorat.   
The Mayor is granted by all men of judgement, and is confirmed by S. Augustine's rule.  
The Minor is proved by their own proceed against me in this particular.  
Every heretic is bound to recant his heresy, or else he is liable to the punishment, decreed in the Canonical law of the Church.  
But D. King, D. Aglionby etc. are heretics.  
Therefore D. King, D. Aglionby etc. are bound to recant their heresy, or else they are liable to the punishment decreed in the Canonical law of the Church.  
The Mayor is clear of itself.  
The Minor is proved already.  
And because it shall appear yet more sensibly, I pray you to consider, that whosoever rejecteth the joint consent of Fathers in a point of doctrine (as D. King doth herein) he is an heretic: and this I will briefly declare by four 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 general Council: qui non consentit sacrosanctorum Patrum expositionibus, alienat se ab omni sacerdotali communione, & a Christi praesentia.  

See Sozom. l. 7. c. 12.  THIRDLY: by the proceed of the most Christian emperor Theodosius against the proud, distracted Hetikes: who would not submit themselves unto the judgements of the venerable Fathers.  

See Vincent. Lit. cap. 41.  FOURTHLY: by the practice of the Ephesine Counsel against Nestorius: who was judged an heretic, not only in regard of the matter itself, 
Veterum interpretum scripta perdiscere dedignatus est. See Socrat. l. 7. c. 32. NOTA.  wherein he erred damnably, but in regard of the manner and trial by the holy Fathers, which his contemptuous spirit did utterly 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 abettors whosoever.  
ANSWER. TO Mr. HUMPHREY LEECH, LATE Minister, now Revolter.  
SIr, it is salomon's 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 TRIUPMH in their own eyes. Upon the instruction of the former verse, this worthy Deane, intends to contemn rather than answer: and yet wisheth you less presumption, greater knowledge, less sophistry, & more honesty: but upon the direction of the ensuing verse, I, the weakest of many, yet strong enough for this cause have upon reasons, of some importance, undertaken to confute your calumnies, to clear the truth, & to confirm the faithful. In Christian Policy you were to be answered, and in common charity you are to be counseled, hereafter to care what you writ, & whom you revile, so to rule your pen, and order your tongue, that you be not judged either in this world, or in the future, or in both, for a prostituted conscience if not a hardened heart. In that presumptuous speech (that will, was the law to punish you without an offence, & yet shall not be the sanctuary, to defend that Reverend Governor that censured you) you are much offensive 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 unto Gall his reproach against Abimelek when he supposed him far enough from him; Who is Abimelek? and who is Shechem, that we should serve him? Your threats be blasts, he needs no sanctuary, that hath so many in the ears and hearts of the most honoured and best affected of this land. And though you presume, to Convent him, yet at this time, a far meaner man shall discharge him: You desire leave to deal as a scholar: it is well you will ask leave, that you neglect not all duty to your Master: but I assure you it is generally believed, that if any thing in your whole book be truly your own, it appeareth in the validity of these arguments, framed so sophistically, as if you had only learned logic by that rude prescription; 
Discere si cupias Logicam, discas Titlemannum;  
Ille Sophistarum crimina pandere vult.  Mr Wright complains that none of our Protestants answer briefly and punctually: you shall not need to complain so. In two words I answer your three arguments: Negatur minor. For, ever you affirm as a Principle, the things to be proved, 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 terms it by this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a begging to have that granted, which in the beginning was the main controversy. So Archimedes, would move the whole earth, if he could obtain a separate standing from the earth, which might not be. And this is the dealing, of all your Champions: first they take this, as granted, that the Church of Rome is the Catholic Church; and then conclude, that we are the Heretics, which is the especial point to be proved.  
In your first syllogism, your presumption rather than assumption is faulty; But the doctrine of evangelical Counsels is founded upon Scripture, according to the conformable opinion of the ancient Church. Was there any hope that this might pass uncontrolled? being the main controversy of all? But it is proved, (say you) by the ensuing testimonies of the Fathers: but it is disproved say I, both by that which hath been said in this Tract, as also in particular answer to every Father by D. Benefield, that except you be more then perversely obstinate, you will undertake no more such challenges. The minor in both your other syllogisms assume that D. King, D. Aglion by etc. obstinately oppugn a point of Catholic faith, and are heretics, and therefore must recant etc. And your poor proofs be their proceed against you in this particular. Alas do you boast of reading Fathers, & Schoolmen: Children, & Schooleboyes would be ashamed of such arguments, which I easily return again in this manner:  
Whatsoever doctrine is not founded upon scripture etc. aut the doctrine of evangelical Counsels is not founded etc.  
Therefore the doctrine of evangelical Counsels is not a point of Catholic faith.  
The syllogism is good in the first figure, by the rules of Logic, though the Minor be negative, because the Mayor is convertible.  
The Minor is proved before in the right interpreting of the testimonies of the Scriptures & Fathers which you manifestly wrested and perverted.  
Whosoever doth obstinately maintain any point of doctrine contrary to Catholic faith, is etc.  
But Mr Leech doth obstinately maintain a point of doctrine contrary to Catholic faith.  
Therefore Mr Leech is an heretic.  
The Mayor is granted by all men of judgement, and it is taught by the same rule of Austin.  
The Minor is proved by his own proceed in this particular.  
Every heretic as in your own words, etc.  
But Mr Leech is an heretic etc.  
Therefore Mr Leech etc.  
The Mayor is clear of itself.  
The Minor is proved already, and your four evidences that follow, are evidently turned upon yourself. Thus Baal's Priests lance themselves, and Saul falleth on his own sword. And in full satisfaction, that it may appear to all men, that we suppress not the truch, we rejected not the Fathers, for though by the rule of Vincentius and the grant of Bellarmin, & all learned Papists, we are only to receive the uniform consent of the Fathers, yet in this you have neither all, nor the most, nor any places pregnant for your doctrine, as is manifest by the answer to them and the interpretation of the Fathers. To your fourfold evidence: 
In praef. come. lib. Mosis.  I might return. First, the authority of Cardinal Caietan thus, God hath not tied the exposition of the Scripture unto the sense of the Fathers. 
Andrad. defence. fidei Trid. lib. 2.  Secondly, the judgement of Andradius, that they spoke not Oracles when they expounded the Scriptures, & that the oversights of the translation, which they followed, must needs cause them to mist 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 delivered herein thus, At this day there be many things found in the Father's deserving no credit. Fourthly, what Possevine concludeth, somethings in the Fathers wherein unwittingly they dissented from the Church, are judged and condemned.  
I could urge for your four, forty of your own, that do disclaim the authority of Fathers: your grand jury is answered so fully by D. Benefield, that as no man can say more, so I hope it will make you say much less. I denied not these 4 authorities you here bring but I deny that they be 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 undeceiveable judge doth see you, and we both must receive our censure at another bar. Once, one church held us in an honourable function, one University in a loving Communion, one Town the flourishing and happy and chief Town of our Shire, in a kind participation of all good offices. But you are departed. Now you are gone: you have broken all these leagues, nay more, broken your covenant with God in the Ministry of his Church. Shame the Devil, forsake your stepmother, satisfy the world, & save your soul. We shall wish you, but not miss you, & weep for you, but not want you.  
Understand not amiss, good reader, for nothing is so contrary to the will & consent as error. Had these offers been proposed, these propositions had never been refused.  
First he only proposed out of a Popish, peevish writer these extracted, or rather extorted authorities and would never condescend to answer the point as a scholar in disputation.  
Secondly, it was disproved by a public lecture, & it was maintained against him, by the Reverend Doctors his judges, that neither Scriptures nor Orthodox fathers were for him.  
Thirdly, it was manifest that to preach Perfection in this life (especially Angelical integrity) was at the least Pelagianisme heresy, condemned by the Fathers and Ancient Church.  
Fourthly that this doctrine being the ground of works of supererogation, merit, etc. was plainly against the position of our Church, as Doctor Benefield in private conference offered to prove.  
The scandals therefore be full of iniquity, which you impose on the Reader, if he believe your advertisement. I wish you may find more acceptance before God in the day of retribution, than your words are like to find with any True hearted Christians. Seeing error conceived them & humour produced them.   
FINIS.   

CHristian Reader, this book was long since promised, my attendance was the cause of the stay, but at length it is finished. I had rather with Cato crave pardon for my fault, in doing this, then keep myself clear from committing this fault: for I have herein satisfied the importunity which imposed it, on me, and the necessity of the cause which drew me, to it. In the Triumph, that is proved true which Tully spoke of Athenagoras: Of his offence he spoke nothing, but complained of his punishment. There was small cause of the Authors flying, less of his reviling. His reproachful terms, defiling and besmearing those many and worthy Divines, I could have returned in the same language: hardly can any that shall answer him, avoid it, without calumny, or so pay him his own, without note of infamy. But in these labours, nothing is to be more prayed for, than a sanctified spirit, and therefore I have as much as possibly I might, avoided any thing that may seem contumelious or malicious. It resteth, that I find Christian, and brotherly interpretation, in this labour, by those that shall peruse it. My haste may betray the manner of my writing, not the matter. And it may be, I shall find some such readers, 
Higher Prooem. in l. 2 comet. in Osean.  as S. Hierom did: Alij (saith he) quasi parva contemnunt, & quicquid dixerimus contractare despiciunt; alij magis aliorum silentium, quàm nostrum studium probant; quidam in eo, se disertos arbitrantur & doctos, si alieno operi detrahant. If such Readers meet with my book, I fear not. If my book meet with such, I care not. The better sort I hope to find, & leave attentive, and will pray for all means of their instruction in this world, and salvation in the better world.   

Errata.  
Read Children. p. 40. l. 16. metonymiam, p. 113. l. 30. some acknowledge some deny. p. 126. l. 10. Aetnam, p. 131 l. 9. quo seniores, eo saniores 193. l. 5. Ambigne. p. 195. l. 15. quod. 227. l. 4. editions. p. 336. l. 19 Norris. l 24.