Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	church_n	papist_n	protestant_n	3,430	5	8.0447	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10046	The defence of truth against a booke falsely called The triumph of truth sent over from Arras A.D. 1609. By Humfrey Leech late minister Which booke in all particulars is answered, and the adioining motiues of his revolt confuted: by Daniell Price, of Exeter Colledge in Oxford, chaplaine in ordinary to the most high and mighty, the Prince of Wales.	Price, Daniel, 1581-1631.; Leech, Humphrey, 1571-1629. Triumph of truth.	1610 (1610)	STC 20292; ESTC S115193	202,996	384

or rather annotations considered that there are divers Fathers meerely forged as Hyppolitus Amphilochius the epistles of Cletus Anacletus c. B. Iuell D. Rainolds that world of learning the honorable B. of Winchester haue proued which point was never answered as yet SecoÌ„dly divers false tracts are fathered on the true fathers as Mr Perkins Probleme a book neuer answered the worke now in our Oxford library in hand for comparing all the Fathers with their most ancient manuscripts do shew 136. bastard Epistles already discovered in Gregory Thirdly the Fathers are reiected most scornefully by Papists where they cannot wrest them to their purpose as is proved by the practise of Canus Villa vinceÌ„tius Sixtus Senensis Baronius Bellarmine Fourthly that all of these Papists haue taxed the Fathers for particular errors Fiftly omitting many more reasoÌ„s the fathers make more for vs theÌ„ for Papists nay only for vs not for Papists as that precious Iewell of the Church hath irrefragably proved The counsaile out of Lyrinensis is already answered but this I adde hee doth not there meane vnwritten verities or a supply to bee made to scripture for hee doth acknowledge in the next Chapter and so againe in the 41. that solus Canon Scripturae sufficit ad omnia Vincent Lirinens satis supÃ©rque that the Scripture is sufficient alone against all Heretickes yea alone for all things more theÌ„ this that it is more then sufficient his 41. Chapter doth plainely deliver vnam regulaÌ„ to be scripture the interpretation of which is ever to bee approved by Scripture And for those notes of vniversality Antiquity and consent which you say doe inseparably concurre Vinc. c. 4. c. 5. 11. he saith not so the word inseparably is not his for Vincentius sheweth that Heretikes haue claimed the two former shewing that the Arrians had vniversality and the Donatists Antiquity And for consent he forewarneth as a Prophet in 39 Chapter that when men endeavor Maiorum volumina vitiare to corrupt the ancient Fathers as Papists most openly doe to obtaine Consent then the only remedy is sola Scripturarum authoritate convincere to convince them by the only authority of Scripture And therefore if you built your fort vpon this ground as not hauing red or not vnderstood your Author choosing some fragments and not observing all the particulars and passages of his meaning your foundation is not on the corner stone the foundation rotten the building reeling and your doctrine hath no approbation from Vniuersality Antiquity or lastly from consent either iointly from all from the greatest number of fathers or from that which is the only Countenance and Approuer of Spirits Doctrines from the Scripture That therefore which you make your first motiue to haue rended you from the truth the same I make my first confirmation to settle me therein and to detest Popery that seeing Papists admit not a trial of their religion by Scriptures that the Fathers admitte none that reiect Scriptures as also that Papists approue not alwaies the Testimony of the Fathers as they pretend I infer in particular that this doctrine of yours is worthily condemned but not the Ancient Church as also in generall that by condemning of vs in any point you coÌ„demne Antiquity seeing our Reformed Churches be reduced to the ancient Primitiue And therfore your New fouÌ„d Religion is Rebellion against the Truth Apostasie froÌ„ Scripture and Antiquity Mr LEECH The second Motiue The Protestants preferre their Reformed Congregations before the ancient Catholique Church AS my violent Iudges did palpably disclaime the sentence of the ancient Church so they vnreasonablie required my submission vnto their reformed Congregations which as they be not comparable with the purity of the former so their principal Doctours Luther Zwinglius men no lesse odious each vnto the other S. Austin S. Ambros S. Hierom. then both are hatefull vnto the Church of Rome are no waies matchable with the Patrones of my doctrine For as S. Gregory Nazianzen iustly excepted against the Arrians in this maÌ„ner If our faith be but 30. S. Gregory Epistola 1. ad CledoÌ„ contra Arrianos yeeres old 400 yeares being passed since the incarnation of Christ then our gospell hath been preached in vaine our martyrs haue died in vaine vntill this time c. So if for a point of faith I must remit my selfe vnto Luther Zwinglius Calvin and their reformed conuenticles rather then vnto the holy Fathers ancient Church theÌ„ surely the gospell hath beene miserably taught and all our predecessors haue beene pitifully deceiued for 1600. yeares since Singular therefore was the folly and partiality of my Iudges to detract authority from our blessed Fathers to yeeld it vnto Lutherans men of as new a staÌ„pe in these times as the Arrians were in S. Gregory Nazianzen his time whose carnal appetites and base condition of life drew them to allow that in their doctrine which they performed in their practise being contrary in both vnto the canon of scripture and continual succession of the Church The consideration whereof did manifestly detect vnto me that either their vnderstaÌ„ding is very meane or their will very perverse who feared not to disauthorise the Fathers yet would not grant me the same liberty against their brethren in whom I neuer approued any thing other waies then it was consonant with the prescription of Antiquity or dissonant from hir Tradition ANSVVER THe reformed Church that hath left Babylon and is escaped as a bird out of the snare of the fowler having received true Religion ã€ˆâ—Šã€‰ according to Scripture was in all reason to haue had submission performed from you both because that the truth professed is against this position as also for that profession and subscription you had willingly afforded to her when you were supposed to be not only a member but a Minister in her Congregation Had you straied as a sheepe through simplicity it had been lamentable but to fly being a shepheard through Apostasie this is damnable Luther and Zwinglius though they agreed not in all points yet they both ioined in demolishing your Dagon Great lights of the Church haue diffred in some particulars nay haue whet their pens like rasors and edged their tongues like swords yet in the truth of God they haue agreed to the suppressing of the kingdome of Sathan The differeÌ„ces between these two were nothing so scaÌ„dalous as their ioint conflicts with Rome were victorious To couÌ„tervaile your place out of Gregory Nazianzene Prudent Peristep hym 10 which you apply improperly PrudeÌ„tius witnesseth the heathens did scornfully so deale with the religioÌ„ of Christianity in the beginning thereof Nunc dogma nobis Christianum nascitur post evolutos mille demuÌ„ Consules so you as if after so many holy Fathers our Religion had beginning from Luther Zwinglius or Caluin But how contrary to all truth this is Bristow Motiue 45. Bristow his confession sheweth in

froÌ„ robbing the Church of a Sonne the King of a Subiect and your selfe of a soule Your misapplication of that speech of God to Abraham I might dilate much vpon as hauing variety of interpretations which doe vnderstand that place of the devill the world the flesh But I come neerer to your purpose hoping that those wordes that you say God spake to you were receiued by no revelation a frequeÌ„t imposture amoÌ„g Papists filling the mouthes of many swaying the faiths of some But what is the blemish you see in your mother â—oth our Church deny the principles of ancieÌ„t Christianity Doe wee not receiue the Scriptures the Creedes and Fathers of the first 500 yeares Do we not build our Religion vpon the foundation Iesus Christ the corner stone Is the rule of our doctrine any other then Gods sacred will revealed in his word Is any iniury sustained by you for truth It is not iniury but true iustice to punish those that be stubborne in action precipitat in resolution and faulty in opinion not able to maintaine their cause but with much wresting of conscience their revolt ever attended with sedition scandall and humane respect Mr LEECH But I will pretermit good Reader here to make a speciall enumeration of my Motiues drawing me vnto my finall resolution for they will ensue orderly in the thirde last part of this Treatise Only consider with me now with what conflict of flesh bloud I could intertaine this resolution to come out of my Land from my kindred and from my Fathers howse with what griefe I could forsake a noble Vniversity the company of my kindest friends the comfort of my dearest familiars other emoluments which such a place doth actually yeeld and prepareth vnto greater ANSVVERE Your Motiues shall be answered as briefly as vrged because they be to bee scanned at a higher barre Your conflict was not with flesh and blood but you did agree with the world and the Diuell and applyed your selfe to the service of that painted but ill-favoured witch the church of Rome Neither did you forsake our Vniversity friends and familiars before they forsooke you They at length heard hated who at first obserued your folly and pittyed Mr LEECH Howbeit my Brethren since there is banishmeÌ„t indeed where no place is left for truth I esteeme al these things as dongue that I may gaine Christ for he is my sufficient reward I did not conceiue that when I preached my doctrine among you I shoulde haue giuen you such an example thereof in mine owne person But thankes be vnto him who disposeth all things sweetly for the benefit of his children Finally my brethren I wish that you may enioy your country which is aboue without forsaking that which is below But if you cannot by reason of the time theÌ„ looke vp vnto your eternity let not your excellent spirits abase themselues vnto the loue of transitory things For behold I shew you a more excellent way 1. Cor. 12.13 ANSVVER If in the world there be any sanctuary for truth it is there where shee may appeare without controll without colors or disguises Which you woulde willingly acknowledge to be true if ignorance were not the mother of your devotion To forsake all for Christ is blessed but to forsake eveÌ„ Christ himselfe it is most cursed He is a sufficient reward to all that feare follow him and will follow theÌ„ that fly from him How pervious you were to fly from your Country after you had fled from the truth your intent before and your practises since haue manifested But farre be it that God should be reputed as the disposer of you to this vnnaturall and vnchristian disobedience to the Church and State O what bitter punishment must attend that presumption that endangers a double perishing and is so far from having expresse commaund that it hath direct and iust inhibitions Your wish that we may enioy our countrey that is aboue is a wish aboue your charity We wish your admission into the heavenly Hierusalem which is aboue and would from our harts pray for your triumphant state there Luke 16.25 but that as Abraham said to Diues Remember thou in thy life time receiuedst thy pleasure and Lazarus paines therfore he is comforted and thou art tormented so we are willing to awake you with this that seeing you make your selfe of the Church triumphaÌ„t in earth you coÌ„tinuing this course are like to haue small part in the triumphant glory in heaven And while wee for our partes and stations are here wee will affect no pilgrimage but from nature to grace so to glory hoping to accompany them that are in possession of the lawrell And to this iourney we haue no other hie way 1. Kings 8.36 1. Sam. 12.23 Ier. 6.16 Ioh. 14 6. but the good way which God teacheth and the right way which Samuell describeth and the old way which Ieremy informeth al which be not as yours be Crosse waies but doe terminat in the way even Christ Iesus THE THIRD PART CONTAIning 12. Motiues which perswaded me to embrace the Catholicke Religion Briefely and naturally deriued out of the premises * âŽ * S. AVGVST In Psal contra partem Donati Scitis Catholica quid sit quid sit praecisum Ã vite Si qui sint inter vos cauti veniant vivant de radice THE THIRD PART CONTAINETH 12. Articles against you whereby your 12. Motiues are disproved as having not affinity with the faith of the 12 Patriarks or spirit of the 12. Prophets or doctrine of the 12. Apostles or beliefe of the 12. Articles of our Creed shewing that as Art doth imitate Nature and an ape a man so as many grounds as good Christians rely vpon for their faith Apostats boast to alleadge for their fall Wherein as in the premises the particular Apostasie is confuted condemned with much facility and breuity * âŽ * S. AVGVST In eod Psal Contra Partem Donati Ipsam formam habet sarmentuÌ„ quod praecisum est de vite Sed quid illi prodest forma si non viuit de radice Venite fratres si vult is ut inseremini in radice Dolor est cum vos videmus praecisos ita iacere Aug. de vnitate Ecclesiae cap. 2. De hoc inter nos illos quaestio versatur vtrum apud nos an apud illos vera Ecclesia sit Mr LEECH To the conscionable and Ingenious Reader THOVGH the generall motiues vnto the Catholique Religion are many and waighty yet the particular which issued out of this present businesse where such as conuinced my vnderstanding and swayed my affection to approue and embrace the same Wherefore courteous Reader aswell to procure thy good as to iustifie my selfe and to satisfie others I haue coÌ„municated them vnto thy view For matter they are the same now as when I conceiued them in the beginning for manner they are brought forth in somewhat a different shape Thus much

the third in the Lateran Councell within these 400 yeeres that the Councell of Trent proposed Images not only to be worshipped Pol. Virg lib. 6 c. 13. de inventi which as Polydor confesseth all the Fathers condemned but it also inioined men to yeeld them divine honour These and infinit more alterations in religion falling from God truth falling from them doe shew that the name of their opinions deserueth not a Catholique title but is meere Popery You lay for your ground that it is probable only that Popery truly conceiued is the very Catholique faith yet notwithstanding you conclude for your finall resolution that Popery is the necessary consequent vpon the true grounds of divinity Can this stand together that Popery dependeth necessarily vpon the grounds of divinity and yet it is but probable that it is the Catholike faith This your third vnconsiderat consideration is my absolute resolution that either the Catholike faith is not a necessary coÌ„sequent as the grounds of divinitie which is absurd to thinke or Popery is not the Catholique faith which I verily beleeue and haue proued by many testimonies Mr LEECH The fourth Motiue The Protestants subvert the truest meanes of piety and perfection PErfection is not absolute in this life but graduall that is to say men are perfit in a degree some more some lesse according to their cooperatioÌ„ with divine grace To which ende and purpose there are Consilia perfectionis Counsailes of perfection as Virginity Pouerty c. which remoouing the impediments of perfection are excellent meanes to conduct vs therevnto in as much as they withdraw vs from the loue of the flesh and of the world which are our capitall enemies assaulting vs with their continuall delights and pleasures But the Protestants being in the number of them of whom the Apostles by prophetick spirit spake long before that they would not suffer wholsome doctrine renounce the advise of their Saviour qui potest capere capiat they reiect the monition of S. Paul consilium do they cast behinde theÌ„ the common iudgement of ancient Fathers in this point And whereas themselues are now caried away with the evill current of this worst age they feare not not only to disclaime the Fathers but irreligiously to slander them D. Benefield in his lecture as as men bewitched with the errors of their time Hence it is that the plausibilitie of the fift gospell seeketh not to cast any raines vpon the fervour of nature but yeeldeth passage rather and helpe vnto her precipitate course S Paul was of a contrary opinion witnesse his owne words castigo corpus c. Antiquity was of another disposition witnesse S. Hierom in his epistle vnto Pope Damasus and vnto the virgin Eustochium Witnesse S. Gregory Nazianzen in his funerall oration vpon S. Basill witnesse the whole quire of ancient Church Carnem legibus fraenavit which with a sweet heauenly harmony aswell in practise as in doctrine hath commeÌ„ded vnto vs the restraint of lawfull things with a singular austerity of life These things being wholly opposite vnto the delicacy of Luthers spirit are reputed Popish by him and by his carnall sectaries whose single faith not clogged with the burthen of pious workes can more easily mount vnto heauen Thus are they lulled a sleepe in the cradle of security dreaming of a victory without any striving at all If this be the way vnto happinesse the Way it selfe hath misled vs our guides haue seduced vs our teachers haue misinformed vs the austerity of so many Saints registred in the canon of Gods word and recorded in the Calender of the Church hath beene practised in vaine and the late gospell is more profitable then the former But whether I may rely more safely vpon the first or last I remit me vnto the consideration of any man that hath the sense of true piety lodged in his breast ANSVVER PErfection wee teach thus All true beleevers haue a state of perfection in this life and that this perfection hath two parts first the imputation of Christs perfect obedience which is the ground and fountaine of all our perfection whatsoever Secondly sincerity or vprightnesse And this standeth in two things first in the acknowledging of our imperfection and vnworthinesse in respect of our selues secondly in a constant purpose endeavor and care to keepe the commandements of God So farre are we from perverting the true meanes of perfection as hath beene often answered needeth no more to be answered but that your odious Tautology doth expect some kind of answer We refuse not that which is called by the Apostle wholsome docrine but that which the same spirit hath called Doctrinam Daemoniorum Doctrine of Devills the texts of Scripture are often and fully satisfied and the Fathers plainely and truly interpreted so that it is most contrary to our practise to disclaime the Fathers to slander them as you slander vs But especially seeing herein you cast this imputation on D. Benefield his Lecture see his answer Praefatione ad Academicos Oxonienses Â§ 4. ad 7. where how vntruly you taxe him and how vnworthily the Papists haue dealt with the Fathers may appeare How many points of the Popish Religion doe directly tend to subversion of pieety to maintenance of sinne and liberty of life Haue not they variety of dispensations for any sinne liceÌ„ces for all things vnlawful and as if Popery consisted but of this triplicity impudence ignorance and indulgence it is maintained they may beleeue as the Church beleeveth never need to learne what the Church holdeth they may iustifie the allowance of Stewes for a common wealth so Harding teacheth Hard. confut Apol. p. 161. they professe that Papists are discharged of all bond of allegeance towards Princes if they be not of the same religion so the Iesuits hold they professe that debtors may except against their creditors choose whether they pay them if they be not of the same Religion Ovand 4. d. 13 Sam Ang. p. 101. nu 15. Caiet 22 ae p. 144. Greg. de val Tom 3. pag. 1090. so Ovandus professeth that prisoners may breake iaile as Caietan averreth that Children may marry without consent of their Parents as Gregory de valentia maintaineth that the Sabaoth may be broken obedience neglected an oath infringed murther iustified and what not Your fifte Gospell wee are not to bee taxed with we only acknowledg the 4 rivers of that Paradise of God The fift was the worke of a monk of your own of the same stamp with Alcoranum FraÌ„sciscanum and our Ladies Psalter all manner of blasphemies abound in both You vrge S. Paul his castigo corpus doth not every true Christian seeke to practise this among vs letting blood in the swelling veines of pride launcing the impostume of greedy desires quenching the fire of filthy lusts and all the firy darts of the Devill Saint Hieroral whom you vrge did worthilie practise this I confesse and had that good father not

owne fellowes as this the advantage is small to take vp a tearme of contumely from any hot-brained railer to cast vpon the name of this Angell of his Church Your Paradoxes did not passe vnnoted both because of the rudenesse of the delivery of them the vnaptnesse of the tearmes as also your ignorance that as you would not truely preach as a Protestant so you knewe not how neatly to play the Papist All of any note noted your absurdity and insufficiencie either to shew yourselfe a friend or an enemie You aske why this distinction was so hatefull I answere the distinction so vsed as the Fathers interpreted was not denied but the coÌ„sequeÌ„ces of it as you vrged it were harmefull therefore hatefull Not because so many of our Religion be married for howsoever marriage is a most honorable state how many hundreds in our Vniversity haue consecrated themselues to God in the Ministrie that abhorre your opinion and yet be not matched or married but the cause of the contempt and loathing of the Doctrine is that it was derogatory to the law of God to the Church of God to the sonn of God a doctrine that hath bewitched many and led them Captiues into the habitation of darknesse the Cell or Hell of blindnesse a doctrine whose roote is heresie whose trunk vncommanded privacie whose branches be infidelity against truth violating the law contemning the Precept whose leaues be pertinacity hypocrisie whose fruits be idlenesse drowsinesse filthinesse This is the cause of the suppressing and choaking of this and such continuing weeds of heresie that seek growth in our Church no other cause of pleasure or profit God and his Angells be witnesses They that haue sould themselves to worke wickednes with greedinesse looking for the reward of Balaams wages are ready to resist all truth and if it fall within compasse of their itching humor willing to get a name will be the Patrons of bewitching error And therefore here I fasten my right constant determination to avoid that religion that corrupteth the knowledge with blindnesse and the heart with hardnesse Mr LEECH The ninth Motiue The Protestants doe vnconscionably impugne the knowne and manifest truth SInce the controversies of Religion are many in number and intricate in nature it was my desire from the beginning of my paines in the study of sacred Theology to finde out the true Church that so I might referre my selfe vnto her decision and rest within her bosome For which cause I wholly employed my selfe in turning ouer the volums of the ancient Fathers and whatsoever I found clearely expressed by their vniforme testimony I accepted that according to Vincentius his rule as the iudgement of the Church Among other Doctrines which seeme Popish vnto the new Evangelists I receiued this particular from their instruction so clearly taught so conformably witnessed so iointly approued that if the grounds of Religion be not vncertaine then this Doctrine is absolutely free from all exception And for proofe hereof I remit me vnto the seÌ„tences of the Fathers wherewith I thought it meete to conclude this discourse Wherefore since they that glory in the Fathers waÌ„t neither wit nor learning for this matter doe impugne this doctrine and punish her professours how can I think that they doe not fight against their conscience and reasoÌ„ And how can I thinke that any truth will finde entertainement at their hands when this truth so potent so irrefragable is thus fondly reiected by my Calvinian iudges But whome haue they condemned me a brother somtimes of their gospell a graduat of their schooles a Minister of their Church No but in me and with mee reverend Antiquity the gray headed Fathers the venerable Doctors yea holy scripture it selfe is censured by my vnworthy iudges Wherefore as Ieremiah See Apolog. Iusti Calvin pag. 11. 12. the Patriarch of Constantinople wrote vnto the Lutherans so may I testifie and proclaime vnto these men The ancient divines who were the light of the Church you intreate at your owne pleasure honouring and extolling them in wordes but reiecting them in deed endeauoring to shake them out of our hands whose holy and divine testimonies we should vse against you We see that you will never submit your selues vnto the truth Finally as the Patriarch concludeth that hee will haue no entercourse with the Lutherans forasmuch as hee is taught by S. Paul to avoid an heretike after the first or second admonition so I being persecuted by men of this condition am bound to a void them knowing as S. Paul speaketh that such as they are condemned by their owne iudgements ANSVVER THE controversies in Religion are many hence great alterations haue beene moved in Europe great changes through the world Controversies were in abundance raised by the infection of the smoake of the bottomlesse pit divers armies of Hereticks vanquished by the Reverend fathers yet al these as if but half dead are againe revived by Antichrist only this is the difference the former Heretikes were coÌ„futed because they opposed the fathers these later wiser in their generatioÌ„ seeke to confute all other that oppose them by the Fathers Each man among them at first asketh the way to the Church no Church can serue them but Rome that is their parish Church all other but Chappels they obserue not the alteration of many Christian nations from the sea of Rome or the occasion of this revolt the declination of that sea from the sincerity of the faith and the vnspeakeable corruption thereof Which seperatioÌ„ was made vpoÌ„ these two grouÌ„ds first because Rome did persecute the professors of this reformatioÌ„ with al bloody massacres secoÌ„dly because that Antichristian sea would admit no reformation of her corruptioÌ„s but grew vncurable according to that of the Prophet We would haue cured Babilon but shee would not be healed And such hath beene the growth of this Reformation the Lords most holy name for ever be praised that the Church hath recovered more health in one age then shee had lost in two and the Romane Synagogue left infected as that it hath not only drunke the cup of all others abominations but breedeth heresies in it selfe inwardly and hath received such poysons by ambition such corruptions by want of reformation and such indelible markes of Antichrist by continuall persecution outwardly as now it is made plaine to all the world shee is not the Church But the Question of the church you aske of the fathers It is a worthy speech of Iob aske the fathers and they shall tell thee but how vnhappy is hee that perverteth all he readeth or that stomacke that turneth all into poisoÌ„ that it receiveth you say you bestowed your whole time in turning over the volumes of the Fathers you did turne them indeed froÌ„ their meaning it was no more coÌ„meÌ„dable theÌ„ the coÌ„tinuall praying of the Eutichae or the coÌ„tinual reading of the Pharisies the one without care senselesse the other without knowledge fruitlesse and both superstitions

the 50. Paragraph of his way to the true Church doth proue And that we haue had the assistance of Councels in al ages to make laws against such positions witnesse the Greek Church against Bonif. his Supremacie the 6. generall Councell decreeing the marriage of Priests the generall Councell of Constantinople vnder Leo Isamus against Images the Councell of Constantinople vnder Constantine Capronymus of Franckford vnder Charles the great the second Nicene Councel and many others This doctrin of yours was repugned by doctrinall and legall authority and without reiecting of the fathers we reiected your Doctrines we maintaine that they never received it with Arrians or Donatists wee reiect not the fathers All that shall see the premises will witnesse that you were dealt with legally according to the statuts of our Vniuersity for the breach of that order which inhibited you to forbeare preaching this doctrine againe as also you were censured Canonically for infrindging that Canon made against the publicke oppositions of Preachers Your Pope Syricius and his Councell taxe no position that we hold if Ambrose had any more then what Doctor Benefield hath fully satisfied you had before this produced it Sathan was at your elbow when you wrote that hereticall imputation of singular pride and therefore you are culpable of iudgement if not of further punishment Stand to your promise come backe confesse repent retract if you be not convinced by truth which stirreth in your conscience and moaneth that you haue so repressed her then for ever forget the name of any thing but Hereticke Otherwise this shall be my 11. Motiue to abhorre that Religion that doeth so possesse any that they grow resolute in evill actioÌ„s peremptory in talking fastidious in hearing hard-harted in obeying hypocriticall in professing the worde of God Mr LEECH The twelfth Motiue The superiour Magistrates amongst the Protestants concurre with their subordinates to suppresse the truth and to oppresse the patrones thereof against all equity and conscience Though there be a very neere connexion betwixt the superiour and inferiour Magistrate yet since all Magistracie is ordained for the conservation of truth and iustice aswell in the Church as in the common wealth nay much more in the first then in the second it is very requisite that the superiour shoulde yeelde redresse where the inferior hath done a wrong and that rather respecting the cause then the persons hee should minister equity vnto both with an impartill hand For which consideration when my petty iudges had oppressed me according to their owne humours and passions I appealed vnto my Lord of Canterbury his Grace in regard of his Academicall soveraignty over me and them being our honourable Chancellour and much more in respect of his Archiepiscopall dignity he being the Primat of our Church perswading my felfe also that as he is more high in place so he would haue beene more equal in iustice and specially in this cause since his Grace hath sufficientlie manifested himselfe and hath beene so generally reputed to be averse from Calvinisme Tempora mutantur nos mutamur in illis and my hope was that his present place had not changed his former vnderstanding To whom though I truely vnfolded the whole businesse and acquainted him with all circumstances therevnto belonging yet his Grace seeming to favour Calvins opinion but how conscionably it shall bee now referred vnto the iudge of all the world and he will reveale it in the appointed time put me of with continuall delaies But his Grace had iust reason to expect a strong resolution in me since I did appeale vnto him to doe me iustice only and much more to giue his verdict vpon the doctrine it selfe For otherwaies no favour nor benefit whatsoever could yeeld contentment vnto my greived soule I leaue it vnto others to consider how his Grace standeth affected vnto truth as for me I trust that I haue given a sufficient demonstration on my part that I would rather loose my liberty of speech then that shee should want my vttermost defence Here the indifferent Reader may also conceiue with me that if my doctrine had beene liable vnto a iust censure then surely his Grace would haue made no stay to coÌ„demne it in solemne manner especially since it was so publiquely taught so earnestly defended by me and since I did now entirely desire him to doe me iustice without any fauour But since this Doctrine was not subiect vnto his condemnation why then had his Grace so little reverence vnto the eternall truth of God and so smale respect of mee that he would suffer it to bee so indignely censured by his vicegerent and leaue me helplesse from such iniurious oppression his pretenses to the contrary if he haue any are nothing but smoaky euaporations I am nothing and worse then nothing But I pleaded for iustice In what In a point of faith When being violently oppressed Before whom my most proper iudge to whom the decision of these things doth most fitly appertaine For what ende the honour of God and his gospells sake which I truely delivered and for which I was shamefully intreated ANSVVER THis 12 and last motiue serveth rather to fill the number then the matter wherin is a Rhapsodie of insolent indiscretion and malapart irreligion wronging the living memorie of a dead monument of most honorable and reverend estimation the late worthie Chancellour of this Vniversitie who beeing appointed for the conservation of truth and iustice did iustifie the proceedinges of his worthie and onlie Vicechancellour and therfore you call in question his Truth first and then his Iustice For any aversenes in him froÌ„ Calvinisme by which you mean the Protestants religion it is to say no more of it a biting slander vnfit to proceede from the mouth of a Minister In another man it is a double sinne against his owne soule and doth proue him guilty not only of malitious slander to revile the innocent but of impudent and infamous libelling to dishonor the name of a personage so truely reverend But in a Minister it is not only ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ as Philo speaketh not a twofold but a manifold offence bad in intent in act in example in consequence c. His workes follow him his iudgement proved him to be sound by his preferment of those that were sound by his government repressing the opinions censuring the Authors of any positions vnsound by his deere and neere respect of those that he foresaw were like to stand in the gap couragiously and victoriously against the Popish Philistims Truth hath lost a defender and the Church a father the one he maintained by precepts and constitutions the other he defended not only with praiers petitions but as Paul spake cuÌ„ lachrymis suspirijs with sighes lamentations to see howe the venomous Gangren of Atheisme doth infect this age some flying froÌ„ the religion of the church others stealing from the possession of our Church thereby incurring that curse

retract It is not credible that you received as you saie incredible iniurie in the lawfull proceedings against you The Vniversitie censured you not imprisoned you The Colledge for a time discoÌ„moned you not expelled you This small punishmeÌ„t no banishment your CoÌ„plaint is the same with m In orat pro sexto Roscio Fimbria in Tully quod non totum tÃ¨lum in corpore recepisset you received great iniurie because you were not suffred to doe great iniury But be not deceiued God is not mocked enter into a serious and religious cogitation whether in this course that you are you need not feare the true description of malecontented Apostats I would you were not sutable to them as they be liuely deciphered both by S. n 2. Pet. 2. Peter and S. o Iude. 13. Iude to be presumptuous standing in their owne opinion wandring starres raging waues of the Sea foaming out their owne shame and speaking evill of them which are in authority which a man that maintaineth your third Counsaile of obedience should not doe The scornfull aspertion you cast vpon vs by the byname of Calvinists we neither reiect nor receiue Reverend learned holy Calvin was the greatest glory of the French Church that ever was since he was Hooker praef to his Church Politic. as a famous writer witnesseth And though our Religion seeke neither antiquitie nor authoritie from him nor we denomination or confirmation by him because as the Apostle speaketh we reioice not in men yet wee reverence him because as the same Apostle in the same verse concludeth o 1. Cor. 3.22.23 whether it be Paul or Apollos or Cephas al are ours we Christs and Christ Gods Mr LEECH Finally my brethren with my honest petition and necessarie counsaile I ioine my harty praiers and teares with them that it would please the author of all goodnes and the God of all truth to powre the abundant riches of his grace into your soules that your vnderstandings may be fully enlightned with his truth and that your wills may be made conformable therevnto in your profession of the holy Catholike faith For which as I now suffer the want of my natiue country so in defence thereof I shall be ready to yeeld vp my life when it shall please my gratious Lord to call mee vnto that honour whereof I am vnworthy Your devoted brother in Christ Humfrey Leech ANSVVER The Epistolary conclusion with a petition and couÌ„saile we should receiue more willingly if your petition were more honest and your counsell more Evangelicall Your prayers we returne tenfold into your bosome beseeching the Lord that it may please him to free your vnderstanding by truth ab p Albert. in Comp. Theol lib. 5. ignorantia veri to rectifie your will by good a concupiscentia mali and to purge your whole soule by grace ab impotentia boni that your will maie be subiect to his will your life to his seruice not his service to your will and so you may be reduced to the true Apostolique Catholique faith that as you complaine you suffer the want though the wanton want of your natiue Country so you may not endure the want of heavenly Ierusalem your spirituall Country that when you are to appeare at the fatall and finall iudgement among the great and smale when the muffling of conscience shall bee discovered the worme of conscience be not your portioÌ„ And that in your pilgrimage here you may rather wash your garments in the blood of the Lambe then in your owne blood so by the teares of a sinner blood of a Sauiour prayers of his Saints on earth you may bee brought againe to this militant Church in the better world receiue a permanent state in his triumphant Church Yours if you be Christs DANIELL PRICE THE PREFACE VNTO the whole discourse Mr LEECH VVHen first I set footing into this present businesse my purpose was not no not in my most secret thoughts to enter into any point of coÌ„troversie or to giue occasion of offence or dislike vnto any only my resolution was plainely positiuely as the course of my studies had ever bent and carried me to glaunce at a maine point of doctrine it comming but obiter in my way directly warranted nay lineally deduced from the vniforme consent of all ancient times bequeathed vnto vs by the perpetuall tradition and practise of the Church ANSVVER YOu tooke wrong footing in this busines both in secret and in open sight of God men and Angels wherein let me remember you how manie aimes you gaue to this question how desirouslie you entred into it how not onlie in Academicall but Parochiall sermons you taught it how you frequentlie seasoned your inkepot with the Colloquintida of contradiction sometimes openlie somtimes secretlie continuallie full of opposition Wherin as you were not often happie in the choice so not in the successe one beeing the cause of your pastorall remooue in * A most Faire large and ancient towne famous for building and cloathing but more especially for civill government care of Religion detestation of Popery what soeuer is praise worthy Shrewsbury the other the cause of your Academicall censure in Oxford And whereas you saie you meant to giue but a glaunce the purport of your whole sermon of distinguishing great and small a matter of great consequence prosecuted to small purpose sheweth how you did wire-draw a distinction vpon one part of your Text and prosecute especiallie that one point so farre as the howre and your paper could afford and indeed your glaunce so glanced vpon the whole Auditory that some departed others were perplexed all offended therewith Religion so wronged and the Vniversity disgraced by the publike coÌ„testing of a superstitious supercilious doctrine the consequences whereof are pernicious and dangerous and the question it selfe the verie ground of Monkish life as the Rhemists confesse Annot. RheÌ„ in Nov. Test wherein men flying some occasions of evill they flie all occasions of doing good and prooue drie figge trees withered vines empty sepulchres broken cesternes And whereas you affirme that the position was directlie warranted nay lineallie deduced from the vniforme consent of all ancient times I thinke I may speake of it as a Cael. Rhod. antiq lectionum Rhodogine did of old Images PerieruÌ„t cum antiquitate you haue nothing to proue your position to be old but because it is rotten But we deny it as it shall appeare to haue any part of reverend antiquity to countenance it And whereas you affirme your maine point of doctrin to be bequeathed I enquire if bequeathed by what Testament surely neither by the old nor new by what Legacie Neither by the Fathers nor Generall Councels but by tradition you say wherein I may say to you as our b Mark 7.9 Saviour said to the Pharises Well do yee reiect the CoÌ„manmandements of God that you may obserue your owne traditions And yet for anie Apostolicall tradition to confirme

in gathering stickes never making iudgement the Master of your opinion seldome adorning your speech with the better part of that which the Navy of Hiram brought to Salomon I meane with gold and siluer but with Ivory and Apes and Peacocks legends allegories c. But neerer to the purpose to answere why your doctrine was not descried by his vigilant wisdome and rebuked the reason was either his absence at that time which whither he were or no hee knoweth not being not only then but ever since hee gouerned vs imployed continually in the greatest and most aduantageous businesse that ever any Vicechancelor laboured in or else because of the vndisposed vndigested rude and crude manner of your preaching wherin you proposed your positions so darkly and obscurely that vnlesse you were vnacquainted with your selfe you had not begun your Epistle with Efficacior lingua quaÌ„ litera for if * Some body doth much iniury you if hee were not author of much corrector of most in this your booke none had meÌ„ded your pen your most ingenuous friendes woulde haue as much neglected your paper worke as your pulpit O howe much are you to answere for the prophanatioÌ„ of that holy place and for your idle words in that holy worke beating the aire mispending the time mistaking the Text that the most iudicious among vs could hardly conceiue whether your doctrine were positiue or priuatiue affirmatiue or negatiue the most charitably censorious thought it perdere horaÌ„ to heare you Arist as the Philosopher spake to such another ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ whose speech was composed of non sense non sequitur If in your first sermon you only vrged the distinctioÌ„ and began to build your rotten wall vpon that foundation afterwardes marvaile not that when like a Mole you were working vnder ground you were not discried when you were not aboue ground For as it is a doctrine conceived in darknes so you brought it forth in clowds of darknesse Mr LEECH Howbeit certaine of a purer straine Brethren some meÌ„ call them and Brethren I confesse them to be fratres in malo as Simeon Levi sometimes were secretly murmured and began in corners priuatly as Heretiques vsually haue done to traduce me my doctrine and my author S. Gregory caluÌ„niating that in secret which openly they durst not yet adventure substantially to impugne ANSVVER Nullus est eorum fidus affectus Ierom. quorum est diversa fides saith S. Ierom Difference in religion extinguisheth charity in affection You proue this true when you taxe the purer straine and yet you straine for a more perfect straine Do any of the more pure strain professe angelicall integritie virginall chastity spirituall transcendency as you teach Or to come to your meaning be any here of those purer straine whome while you scoffe he that sitteth in heauen shall laugh you to scorne be there I say any here of those who making conscience of their waies haue refused in manuall subscription and orall declaration willingly to manifest their harty consent and reverence to the religious Articles in our Church maintained The name of Brethren is much abused by you a name that Christ by his own mouth sanctified the Apostles in the Acts so frequently vsed S. Iohn in his Epistles so familiarly recited the Primitiue Church in their time so blessedly entertained The a Ratisbon in Comp. Theol Schooles obserue the name of Brother to be nomen vnitatis aequalitatis charitatis societatis and even by this brotherhood we haue santiorem copulam cordium quam corporum saith Bernard Bern. A name more welcome to the godly then the Oliue branch to Noah then David to Ionathan then the waters of Bethel to David It is an Oade a Psalm a Canticle a c Cant. 1.2 name as an oyntment powred out as that name in the Canticles It was the oyer and determiner of d Gen. 13.8 Abraham and Lots controversies in the law and it is the bonde of peace and girdle of truth to al true Christians in the Gospell Of Iosephs miseries it is recorded that the Archers greiued him and shot against him and hated e Gen. 49.23 him Malitious perfidious murtherous brethren greeued him iniuriÃ¢ operis shot against him blasphemiÃ¢ oris and hated him invidiÃ¢ cordis saith f Hugo in Gen. Hugo You may be rankt with such brethreÌ„ if you continue the Cacoethes of traducing those worthies whose liues shine before men that they honor God and glorifie their Father which is in heauen Discharge not then such arrows even bitter words hedded with venome feathered with fury and shot off with folly But these Brethren you say they bee fratres in malo such as were Simeon and Levi. How Caiphas-like you denounce iudgement against fratres in malo your brethren in iniquitie looke the Text Gen. 49.5 Gen. 49.5 c. Never any Scripture came so neere to any offenders as that to fratres in malo the salt Peter Pyoners who like as if the dreame of the Stoicks had come to passe that the world should be fired had instruments of cruelty in their habitations into their secrets let not my soule come saith old and Reverend Iacob my glory bee not ioined with their assemblies for in their wrath they killed a man and in their selfe will they digged down a wall Cursed be their wrath for it is fierce and their rage for it is cruel Nay the very curle of curses and very bottome of the viall and dreggs of vengeance with the dissipation and dispersion of their families vpon the face of the earth the eternall detestation of their names with the clapping and hissing and supplotion of al the world against them be vpon them and their posterities that practise such Helborne boundlesse conspiracies Wee haue no such fratres in malo Obiect not murmuring against any among vs it is the brand of malecontented Traitors not of godly preachers The Christians in this life may be compared to the Stork desolately sitting to the Turtle mourning to the Doue lamenting to Rahel weeping and to the soules vnder the altar crying out How long Lord holy and true dost not thou avenge So they may sorowfully complaine to see the abomination of desolation Romish diuilish Antichristian positions presume ever to bee taught in our Churches and Temples It was no factious murmuring no secret caluÌ„niating as you vniustly tearme it but the vindicating of truth from oppressioÌ„ which neither Policy for example nor religion for peace could tolerate Your preaching was misliked not your author S. Gregories praises we neither deny nor envy yet h Bar. Tom. 8. Annal. An. Christi 1593. num 62. p. 57. Baronius affirmeth that he liued in a barreÌ„ 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 iudgement But

outlawry the law doth accuse you for sin and you accuse it for imperfection Vnlesse you send for an advocate to Hell there is none to speak for you Briefly to your quotation I say the law wanted not perfecting but man wanted meanes of fulfilling it Christ in that sense added perfectioÌ„ to the law in fulfilling it because as Cardinall l Cusanus excit l. 10. Cusanus confesseth never did any fulfill the commandements but Christ But in this there was no addition and therefore no former imperfection in the law Mr LEECH And as he taught this vnto vs by practise in his owne most sacred person and in the persons of his Apostles so he left vs the first pure primitiue Church and raised vp many in the other succeeding ages and Centuries of the Catholike Church to be examples and patterns of these Evangelicall Counsells ANSVVER It is a toile that my pen must follow yours in these so idle repetitions and needlesse Tautologies I ingeminate my former answer Christ did not professe the teaching of Evangelicall Counsells he came not from heauen with another edition of the law then what Moyses had brought The Primitiue Church knewe not the name of Evangelicall Counsells that as m Assert Luther conf art 18. pag. 86. Fisher B. of Rochester said of Purgatory that there was litle mentioÌ„ or none at all among the Ancients thereof so I say of Counsells this opinion was a Posthume to the Primitiue Church Anselmus that liued many hundred yeeres after denyeth that any man may performe more then he oweth as you would teach by Counsells His words be n Anselm de concep virg c. 21. Nullus potest reddere quantum debet solus Christus reddidit pro omnibus qui salvantur plus quÃ m debetur But as o Dion Xiphilin in epitome Domit. Decebalus king of Dacia put to flight the Romans by arming trunks of trees insteed of souldiers so the new Romans suppose to gull vs by obtruding shadowes insteed of substance inserting into their Pamphlets the name of the Primitiue Church Ancient Catholike Church Fathers of the Church in those matters controversed betweene vs whereas the Church and Fathers in this case may answere Papists as answer was made to p 1. Sam. 28.26 Saul in the 1. Sam. 28.16 Wherefore dost thou aske of mee seeing the Lord is gon from thee and is thine enemie Mr LEECH This was the summe of my repetition with a more ample explanation of my former doctrine iustified now in publike against the Brethren who had traduced it in their whispering conventicles according to the liberty of their private spirits ANSVVER You haue landed this discourse thinking hereby to gaine the name of an authorizer if not an author But bragge not that you haue publikely iustified that against the Brethren which you will be constrained to deny before the Saints The writteÌ„ Coppy which you delivered is much different froÌ„ this second repetition you and it farre from truth Because with Peter you hope to warme your hands at the high Priests fire therefore you deny the truth of your Master Follow Peter rather in repenting then in forswearing CHAP. 4. Mr LEECH THis sermon being ended and supper time immediatly approaching M. Doctor Hutton one of the Channons of Christ Church now deputed Provicechancellour in the absence of Mr. Doctour King sent for me by one of my fellow Chaplaines into the commoÌ„ kitchin A place fitt to treat vppon Iovinianisme but vnfit for the sacred mysteries of Religion to conferre with me vpon the point delivered in my sermon ANSVVER The summe of this ensuing chapter was begot in the Kitchin it is so full of smoake heat Your marginall note doth much traduce Doctor Hutton Prebendary Subdeane of Christ-Church an auncient learned preacher Professor Doctor of Diuinity the least of these titles might haue restrained you in your duty towards him But a more neere respect of obseruance bound you to reuerence him not only for private but for publicke authority not only for feare but for coÌ„science sake saith the Apostle He was the Magistrate Provicechancellor Deputy Governor of your betters at that time not in that house alone but in the whole Vniuersity He might haue sent for you by an officer not your fellow Chaplaine vnto a publique place not so familiar to coÌ„vent censure imprison punish you not to conferre with you It is not the place that doth honest the man but the man the place Lucifer rebelled in heaven Adam sinned in Paradise wheÌ„ as Lot served God in Sodom Ioseph in Egypt Better to speake truth in the Kitchin then falsehoode in the Pulpit The place of all other is least circumstantiall Mr LEECH Hither I no sooner came but hee interessing himselfe in the quarrell of IOVINIAN began very fiercely to assault and chardge me for preaching scandalous erroneous doctrine excepting farther against the tearmes of Angelicall Chastity and Evangelicall Counsailes of perfection expresly mentioned by me in the aforesaid sermon ANSVVER For any Iovinian heresie that you taxe him with or the opposers of your opinion you knowe in your conscience that no Protestant ever defended anie of them S. r Aug. de haeresibus ad quod vult De um haeres 82. Augustine in his tract De haeresibus ad Quodvult Deum the 82. heresie reciteth the divers positioÌ„s of Iovinian and I doe freely and fully protest that I knowe no point wherewith our Church in that kinde may be accused In what point of Iovinianisme was he guilty name it I am sure if you could you would Your doctrine offered much offence therfore was scandalous and was opposite to our Churches doctrine and therefore to be called erroneous Mr LEECH The onset being thus given by his worship my warde was Sir vnder your correction the doctrine lately by me preached howsoever you disconceipt it is not nay cannot possibly be either scandalous or erroneous for it is the doctrine of that great Pillar of the Latine Church S. Gregory accorded vnto and confirmed by vniforme consent of fathers both of the Greeke Latine Church ANSVVER As Salomon spake of Å¿ Eccl. 12.12 making many books so may I of vsing many words There is no end the one wearying of the flesh the other angariation to the spirit It is not as you take it the doctrine of that great Pillar of the Church S. Gregory it is a Doctrine which is the Pillar of Monkes I assure my selfe the Monkes would not maintaine it vnlesse it did maintaine Monkes The Fathers of the Greeke and Latine Church are answered so sufficiently as that I hope you will change and challendge your Grand-Iurie for beeing too partiall for our part Mr LEECH As for the termes of a Virginity equalleth it selfe to Angells yea if wee examine well the matter we shall finde it to exceed Angells for that contrary to nature it getteth a victory in flesh aboue flesh which Angells doe not Cypr. de

these two most worthy pillers of the Church were as the flowers of Roses in the spring of the yeere as Lilyes by the fountaines of waters as branches of Frankincense in the time of Sommer as faire Oliues that bee fruitful or Cypres trees that grow to the Clowdes as i Ecclesiast Ecclesiasticus speaketh of others Cyprian for eloquence Austin for dexterity of wit wisedome learning Cyprian was as k Naz. Orat. in CyprianuÌ„ Nazianzene reporteth him the great name of Carthage of all the world whose name was famous in all Churches both Heretique and Christian whose name and workes Nazianzene professeth he reverenced more then he did all others and for his eloquence surpassed all other men so farre as other men doe bruit beasts Saint l Epist ad Paulinum de instit monat Ierome calleth him sweet professing that the Lord dwelt 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 veine of that eternall fountaine o Eras epist praef 1. tom Augustini Erasmus testifieth of him his name being Aurelius Augustinus that the world hath nothing magis aureum vel augustius that there never was a golden name more worthily giuen to any then to him And if I shall reckon Titles giuen to him that is called the perfection of the Fathers the Hammer of Heretiques the Treasure Megasine liuing librarie of learning and infinite his other Titles it would be tedious Nay Iesuits and all kind of Papists afford him such Encomtasticks that never had any Father of the Church so many Looke c Possevin in appar sacr p. 151. 152. Possevin in his Aparatu sacro where he giueth him the greatest and worthiest Titles that ever any Doctor of the Church had and testifieth that by the consecration of the d Synod Florent Florentine Synod he was called Illustrissimus LatinoruÌ„ Doctorum You see how grosse your comparison is Concerning the approbation of a general Councell there is no such thing directly named in any of the Concilia Toletana being 13 in number The only Councell of all which that mentioneth Gregory is the last of which e Caranza in Epitome CoÌ„ciliorum Caranza in the Epitome of Councells giueth this note Nihil habet hoc concilium singulari annotatione dignum Mr LEECH Concilium Tolctan Did it then become M. Doctor Hutton to detract froÌ„ the due worth of so great and learned a Saint since I may yet adde this to perfect his praise whatsoever hee was vnto others doubtlesse vnto vs he was an Apostle to speake in the phrase of the Apostle to whom our English nation standeth perpetually obliged for her conversion from Paganisme vnto the Christian faith Beda Eccles hist Angl. lib. 2. cap. 1. ANSVVER Gregory was not our Apostle All histories be against you Britaine had true religion planted here before your Gregory or his Monke Austin were extant It is recorded by your f Baron Ann. 35. num 5. Chronologicall Cardinall that Ioseph 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 Iudaeos Tertullian l Orig. in Hom. 4. in Esec Origen and other of the most worthy of the Fathers doe affirme that the Gospell was planted here in the time of the Primitiue Church And that you shall not reply that religion was extinguished and afterwards lightned by Gregory I say religion was not extinct at the comming of that proud petty Monke Austin whom hee sent Witnesse m Lib. 1. c. 8. 17. 21. Bede whom you vntruly cite who writeth that before Austins comming the Britaines were troubled with Arrianisme and Pelagianisme but that three French Bishops delivered them And the forger of the three coÌ„versions n Three con par 1. c 9. n. 1 testifieth more that from king Lucius time vntill the comming of Austin which was foure hundred yeeres and more they did not alter their faith but it remained among them when he entred Therefore Gregory converted not our land per se nor per aliuÌ„ And Austin as impetuous or imperious as he was was but Gregories Curat For Gregory at that time as o Ordo Rom. praef Cassander observeth did change the Lyturgies and service bookes vsed in our westerne parts for which cause it is likely Austin came ouer So that Gregory and Austin converted bookes not soules and therefore were Translators Correctors no Apostolicall Doctors or founders of our Church Mr LEECH But to passe over the praise of this bright shining star in the firmameÌ„t of the Church my reioynder was that this doctrine must first be proved to be erroneous scandalous before any such imputation ought vpoÌ„ any absolute necessity to be imposed and fastened vpon it since scaÌ„dall doth arise from errour errour is an approbatioÌ„ of that which is false in iudgement and vnderstanding ANSVVER The answer of the Philosopher in p Diog. Laert. in vit Phil. Laertius to one that immoderatly praised him was fit for you Me hic aut ludit aut odit this fellow would procure me to be scorned or hated Your vnmeasurable LASHON of coÌ„meÌ„ding Gregory it deserveth no other speech We esteem Gregory to be the best Pope from the yeere about 600 wherein he lived to this present He never held the q 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 remaine with you not with him Mr LEECH And as for defending of S. Gregory my opinion then was and now is that the very name it selfe and Authority of this worthy Father ought and would rather amongst all learned and iudicious divines be my iust defence ful dischardge then that his credit should bee so farre called in question as now after a 1000. yeares continuance in the Catholique Church of Christ being generally reputed Orthodox so long to stande in neede of mine or any other mans defence whatsoever ANSVVER The worthines of Gregory is not denyed But that his very name should be sufficient to prescribe against all opposers and to patronize your conceipt it is much doubted Concerning Gregory I thinke of the reading of him as S. Å¿ Hier. in ep ad Romanum Ierome doth of reading the other Fathers Meum propositum est antiquos legere probare singula retinere quae

find nothing which they could caluÌ„niate And for his learning let l Hosian trist cat cent 16. p. 837. Andreas Masius speake for him whom you haue reason to beleeue who reporteth of him that there was more divinity in one page of Luther then sometimes in a whole booke of some Father The Magdeburgenses though they seeme to be censorious and Aristarchicall were very speciall servants of God for liues most honest for knowledge most learned the eares that heard them blest them and the eies that saw them gaue witnesse vnto them and as Iob speaketh of himselfe so I of them They brake the iawes of the vnrighteous man and pluckt the pray out of his mouth Neither they nor Doctor Benefield did blaspheme Gods spirit as you slaunder them Neither was Gods spirit promised to lodge onely in the Fathers of the Church but even iointly in all the members of the Church And yet for the Fathers wee doe reverence them as much or more then the Papists doe as the KINGS most excellent Maiestie m In his Premon to his booke in his Premonition doth professe Mr LEECH This is right the Puritan cut as D. Bancroft observeth against the Presbyterian faction in some whole Chapters of his Survay And yet after he had thus censoriously handled the Fathers vpon my private conference with him in stead of the Fathers which I called for he offred vnto me two English pamphlets one whereof was entituled the Apologie of the Church of England whereat I could not but smile in regard of his simplicity though inwardly grieved much at the times misery when a statizing Pamphleter who would flie vpon the wing of his penne vnto the height of some ambitious designment shall bee compared nay preferred before the ancient Orthodox divines that painefully laboured in the vineyard of the Church against the brunt of all heresies ANSVVER That you came to Doctor Benefield to bee enformed about this doctrine it is true you came even then when you knew the instant approach of the Act was at hand the very next Saturday before the Vespers which time being vnseasonable did abridge him of any large or ample discourse with you Otherwise I assure my selfe that as no suiter came to that good Emperour Titus that returned discontented so none shall euer come to this worthy Doctor to aske counsell or conference that shall returne vnsatisfied The two bookes that you were offered either of them might haue enformed you that you held an opinion coÌ„trary to the Church of England to whose Doctrine you subscribed The one which you call the Apologie of the Church of England Oportet esse memorem was a booke entituled The Catholike doctrine of the Church of England an exposition of the Articles of religion professed here published by authority The other RevereÌ„d Mr Perkins reformed Catholique such a booke and such an Author that your Bishop could wish hee had never beene Priest it hath so entoiled him he n In the beginning of his answere coÌ„fesseth that he neuer saw any booke of like quantity published by a Protestant to containe either more matter or to be delivered in better method For Mr Rogers hee liueth worthy of much commendation for that necessary paine and his learned labour will liue long after him M. Perkins he is asleep in the Lord his holynes of conversation soundnes of learning actions labours life death haue sealed him A blessed servant of God I would others were as free from being flying wanderers as he or M. Perkins from being statizing Pamphleters You smiled you say at the Doctors simplicity but vnlesse you repent the world will laugh and hisse at your folly Was it simplicity indeed as simplicity is taken for integrity veritas est simplex the greatest attribute of truth is to be simple and so he might well prefer the simple positiue truth in one of those bookes before all the iugling expunged impostured Copies which you vrge for the Fathers The name of the Orthodoxall Fathers in matter of controversie I hold to be nomen verendum reverendum and the current of the Fathers in the true Copies for the first 500 yeeres or thereabout after Christ is like Iordan which passeth sweetly and quietly through Canaan but for their Current in some points after that time it is I will not say like to Iordan falling into mare mortuum but it is much hindered corrupted and abused I had here ended this point but that your Marginal vrgeth a testimony from that most wise and learned observation of dangerous Positions and proceedings published and practised for the Presbyteriall discipline First you may please to vnderstande that there was want of good manners in neglecting the reverence you owe to that rightly honourable AVTHOR whose eminent place in the State My Lords Grace of CaÌ„terbury painefull Government in the Church carefull authority over our Vniversity and other his honorable respects do adorne him with the coÌ„fluence of many Titles yet this sacred Prelat graue Counsellour our noble Chauncellor must passe so vnregarded by you But what do you ground out of that note His Grace wrote against the ambitiously factious and Paradoxically furious Presbytery Doctor Benefield none such his Profession an honourable Bishops Chaplaine his Positions mainely against Presbytery declare so much Haec nota nihil notat praeter notam malitiae CHAP. 7. Mr LEECH THis solemne lecture reade in publicke schooles by an inceptor in divinity for so venerable a degree enforced me now eveÌ„ as I would not openly betray the truth of this doctrine vnto a more plaine ample and personall defence inciting mee also nay inflaming me with some extraordinary desire for the reiection and depulsion of his infirme reasons ANSVVER IT is observed a Plin. nat hist lib. 11. c. 37. that in the falling sicknesse the eies though opeÌ„ see nothing when the minde is darkened dim-sighted so seemeth it with you when in your declining and falling away you could not see or like the deafe adder would not heare charme the charmer never so wisely You say you were inflamed with an extraordinary desire for the reiection of the infirme reasons of the lecture I marvaile you should be in such a heat It had beene wel if with David you had cryed out My heart is hot and the fire is kindled within me that was a heat that tooke fire from the altar but yours was no such spirituall heat b Albert. in comp Theol. Albertus observeth that many sinnes are deciphered by many sicknesses luxury by a feaver envy by a leaprosie Anger by a phreÌ„sie and pride by an inflammation take head of prowde heat such inflaming will breede flashing I would be sorie from my hart to heare that you should turne Melancholy Dominican or lowsie Franciscan or lazy Capuchine but of all others a Iesuiticall incendiary for he is the wilde fire of the world in mind ravenous as a wolfe in head crafty as a Fox in heart

fierce as a tyger in tongue poysenous as an aspe in eie deadly as a Cockatrice in hand bloudy as a Lyon O avoide the heate of a Iesuite he is hell fire heaping powder breathing fire writing blood c Reip. geren praecept Plutarchs speech is true that fire beginneth not commonly in publike and sacred places but often breeds first in a private house by some snuff of a candle among straw and after sets on fire Churches and Temples so the stinking snuffes of candles that fall among quarrelling papers in the study of a male content if they be not quenched may fire Gods Church Take care that you be not so inflamed Mr LEECH And though divers of my best friends whose intreaty in any other matter might haue prevailed with me dissuaded me from this enterprise as being to full of perill fearing the violence of the time and the manifold dangers that by this resolution I stood likely to expose my selfe vnto yet ten thousand such like motiues of terrour could not detaine me nor deterre my resolution For a higher hand then humane euen the hand of heauen so ouerruled me commanding nay countermaunding all my affections that way that partly the pure zeale and entire affection which I euer bare vnto the blessed Fathers being wholy indebted vnto them for that little which I haue and partly my devoted loue vnto many of that Vniversitie whome I could not patiently suffer to be thus perverted in so main a doctrine tending to all Religious piety and lastly the perfit hatred that from my innermost soule I ever conceiued against Puritanisme the very bane of ancient Christianity these I say and the like motiues to recollect theÌ„ altogether could not suffer me without the shipwrack of all conscience to fit still and to be silent whilst God his eternall truth Christ his holy direction and the perpetuall tradition of the Catholike mother-Church were so publikely impugned and so notoriously prophaned ANSVVER Importunity of friends could not withdraw you manifold insuing perills could not touch you yet the d Booke of Canons agreed vpon with the Kings Maiesties licens in the Synod at London 1603 Canon 53. Canon provided against the publike contradiction of Preachers in the pulpit should haue staid you You attribute your act to the hand of heauen very rashly Howsoever e Senec. quicquid agimus quicquid patimur venit ex alto as the Poet well noteth yet that by the hand of heauen you should be moued so much to magnify the arme of flesh that whereas God f Iob. laieth folly on his Angells you will lay such perfection of glory on his mortall creatures it may seeme strange It was not the direction of the hand of heauen Your motiues commanding and countermanding you were as you say first your entire affection vnto the Fathers 1. Mot. your mother the Church should haue been dearer vnto you then all your Fathers her peace more theÌ„ their credit her maintained religion rather then out of theÌ„ your conceited opinion But you would vncouer nakednesse in the Fathers where there is none the Fathers disclaime your position for illegitimate I knowe you boast that you haue read all the Fathers and I thinke you haue seene all the world but the one in a mappe the other in a modell In this your tract when you bragge so much of reading the Fathers it calleth to my memory the distinction of g Goron Goronides concerning readers some are spunges which draw vp all with out distinguishing others are houre-glasses which receiue and powre out as fast as they fill others are bagges which retaine only the dregges of the spices and let the purest escape 2 Mot. others like Sieues only retaine the best I reckon you in the first number Your second motiue was your devoted loue to many of that Vniversity whom you could not suffer patiently to be thus perverted in so maine a point of doctrine tending to all religious piety Did ever any point that you preacht gaine any such beleef applause acceptance as that you should imagine that many would haue been perverted but for the opening thereof by you Or was that so main a point tending to all religious piety which served for no other vse but the induction of Monkery when as Monkery it selfe is but the privation of vertue the life of vice the habitation of darknesse stoue and stews of filthines 3 Mot. lethargie of drowsinesse dormitory of prophanesse and profession of idlenesse Your third motiue was the perfit hatred that from your innermost soul you conceiued against Puritanisme which you call the very bane of ancient Christianity For Puritanisme if there be any sparke of conscience or religious feare of God in you confesse how idely you traduce those reverend Fathers that opposed your doctrine These were no Motiues Temptations were your motiues which you obeyed by the TeÌ„pter you were drawn to runne from God from the truth from your Country from your selfe Mr LEECH 1. Reg. 26. Therefore as Abishai out of his loue to his annointed king said vnto David Benefield with all his compeeres when he ment by one blow surely laid on to end all quarrels betwixt Saule and him let me strike him but once yea naile him to the earth with a speare seeing God hath thus closed him into thy haÌ„ds I wil strike him no more even so to apply the wordes only for I iustifie not the inteÌ„ded fact of Abishai my loue vnto the king of heaven when I purposed by one other blow soundly given to end this controversie forced me to cry within any hart let me strike him but once I will strike him no more ANSVVER Your abuse of Scripture is so coÌ„mon through out your booke that I admire it not only here 1. Sam. 26.8 in your wresting of that place of Abishais speech Let me strike him but once and naile him to the ground Impar congressus Achilli it was a very vnequall match Abishai vnworthie to strike a king and Abishag the fathers ignoraÌ„ce as the word importeth vnworthy to deale with a Doctor First I marvaile you woulde offer to strike seeing S. Paule hath bounde all clergie men to the peace 1. Tim 3.2 2. Tim. 4.10 and to the good behaviour But Demas is fallen away and forgetteth S. Paule But if you would strike think you that this Paper-gun can strike downe such a worthy of Israell Caedars stir not at such blasts strong martialists fall not at such blowes Giue me leaue to catechise you in the intended fact of Abishay to kill Saule Doe not you iustifie it Take heede least you bee put out of coÌ„mons againe Are you one of those Israelits that spake Ashdod and Hebrew Do not you iustifie that horid fact of that tragike fury who hath lately murthered that most illustrious and Victorious Prince the French King which howsoever that blood shall ever cry for vengeance being an act h Seneca in

done the like you had never rambled on such a Collection as this to say Christ had erroneously taught him the way to life by vade vende omnia if this bee not a Counsell of voluntary poverty Your sequell is out of ioint and absurd rather Christ would haue never applied this plaister if he looking through the windowes of this young mans soule into his inward most retired roome had not found covetousnes to be his hinderance and encombrance And this proveth it selfe in the Text for he went away sorrowfully I cannot but note the malice and virulent dealing of your ignorant contradicting spirit traducing Calvine for a blasphemous interpreter who taught no more then he learned of the Fathers and if among those that did interpret Scripture since the fathers time any one is worthy to be accounted fidus interpres Horat. Art Poet. for his souÌ„dnesse and profoundnesse blessed Calvin is who was as Eramsus wrot of Tonstall a world of learning Eras epist 84. Claud. Verderius conscio in Autores pag. 174. and as Theodorus Gaza testified of Plutarch that if any maÌ„ were so limited that he could only read one humane authors bookes he would read Plutarch so many renowned Divines next vnto sacred Scripture haue of all other authors choisly and cheefly selected this holy servant of God So that in this Paragraph you blaspheme God iniure truth accuse your knowledge and abuse your conscience Mr LEECH Lastly I would but demand what S. Paule meant 2. Cor. 7.25 Vid. Damas dict Gnomi in Indice to distinguish plainely betwixt Precepts CouÌ„sells thus praeceptum non habeo consilium do for so the vulgar readeth which all the latine Church followeth and all the Greeke Fathers haue so taken it if there be no Counsells For he groundeth this his distinction vpon his Masters wordes Non omnes capiunt and therefore S. Paul had no precept But qui potest capere capiat And hence floweth the second branch consilium do as S. Hierom S. Basill and divers others of both Churches doe obserue ANSVVER Discourses that grow tedious are odious and such is this your frequent and too often querulous quaere The distinction in S. Paule is betweene ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ and ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ betweene a precept and sentence no word signifying Counsell in that place I haue already shewed how Antoninus maketh S. Dominick the Author of Evangelicall Counsells Anton. parte 3. vt ante and S. Paul the teacher of faith and the law and yet you produce S. Paul as a speciall bullwark for your Counsel house Many Fathers haue I confesse read that Text so but the originall ministreth no such interpretation nor doe the Fathers themselues otherwise hence ground but that qui potest being enabled is qui debet hee that is commanded You and Coccius teach the Fathers to speak very preposterously Beware of the Fathers curse or rather of Gods curse seeing you call them to beare false witnesse against the Law Gospell and God himselfe Mr LEECH And that this point may be every way full and perfit builded vpon so many seuerall rockes as there bee seuerall places of Scriptures let the Doctors of the Church speake Vincentius Lyrin in coÌ„monitorio being the most probable Maisters and teachers in the Church against quot capita tot sensus the very bane of all religion mother of innovatioÌ„ let the church interpret Scripture and hee that will not heare the Church you know what followeth 2. Pet. 1. vlt. sit tibi tanquam haereticus Nay sit tibi tanquam ethnicus For as it is said of the letter of the scripture that it is not of any private inspiration For it came not in old time by the will of man but holy men spake as they were moved by the holy Ghost Serm. 17. in Cantic So may it be as truely saide of the sense of the Scripture that it is not of any priuat spirits interpretation And the reason why every man should flie from a private spirits interpretation A sentence that striketh the Religion in England as dead as a dore naile is this as it is excellentlie rendred by that mellifluous Father S Bernard Nonnulli adesse putant spiritum cÃ¹m non adest suÃºmque sensum pro sensu spiritus sequuntur deviantes suÃ¡sque sententias magistrorum sententijs praeferuÌ„t that is for I caÌ„not but translate it many men thinke that they haue the spirit of God when they haue it not erroneouslie following the sense of their owne private spirits for the meaning of the holy Ghost preferring their owne private opinions before the publique iudgements of their masters and teachers ANSVVER You haue suffered shipwracke vpon your rockes They be severall indeed Psal for they are severed far from you which is manifest in that you rocke to and fro in your preposterous building like a tottering wall or like a broken hedge You call for advocates the Doctors of the Church Num. 23.38 and fetch them in as Balaac did Balaam but they answer as there hee did but with a more holy spirit We are come vnto thee and can we nowe say any thing at all The worde that God hath put in our mouthes that shall we speake But if this helpe you not you call the Church to testifie with you To the church we leaue as much as the spowse hath made her iointer in the interpretation of Scripture by the Church Tertull. libro de praescrip haereticorum that of Tertullian is to be remembred who warneth of some Qui non ad materiam Scripturas sed materiam ad Scriptur as excogitant and thereby run into one of those two miseries which S. Austin observeth Aust Comm. Faustum lib. 22. cap. 32. Caiet in praef Com. in lib. Mosis aut falli imprudenter aut fallere impudenter you say the Fathers of the Church are for you yet CaietaÌ„ beleeveth that God hath not tyed the exposition of the Scriptures to the senses of the Fathers And if the Fathers serue not you saie let the Church interpret Scripture We distinguish the Church from the Synagogue of Antichrist and seeing wee hold that Scriptures must tell which is the Church wee must deny that the Church must tell vs the sense of Scripture Gerson doth disclaime the iudgement of Pope Gerson de exam doct part 1. coÌ„ 5. Councell or Church coÌ„cerning interpretation of Scriptures and trial of doctrine when hee delivereth that the examination of doctrine concerning faith belongeth not to the Councell or Pope but to every one that is sufficiently learned in Scriptures Cus Ep. 2. pag. 833. And Cusanus cannot deny but that by the iudgement of the Church the Scripture is fitted to the time and the sense altered as the time altereth We make the spirit of God speaking in Scripture to be iudge of the Scripture and Act. 17.17 as the men of Berea sought the Scripture to approue the

should be ready to cast a stone the stone which I cast against superogatioÌ„ is no other theÌ„ that which S. Iohn cast against it who giveth the lie to him that saith he hath no sin Bell. de Mon. lib. 2. c. 13. And Bellarmine is constrained to coÌ„fesse that S. Austin Bernard and Thomas doe thinke it impossible to keep that Commandement Thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy minde Mr LEECH These are wiser fuller of zeale then Christ himself who suffred nay gaue commandement as it is in the parable that both tares and wheat should grow together vntill the harvest of the last iudgement and then shoulde the tares and weeds be bound vp in bundles fitted for the fire and the wheate should be gathered into his barne For at the last iudgement Sermo 3. de le iunio collectis 1. Cor. 3.12.13 there are some things vrenda flammis other things condenda horreis as S. Leo speaketh And doth not S. Paul allude to this Whose words be if any man build vpon Christ the foundation gold silver precious stones timber hay stubble every mans worke shal be made manifest for the day shal declare it because it shal be revealed by the fire and the fire shall try every mans workes of what sort they are To which fire let this Doctrine be reserved to stand or fall to burne as stubble hay timber or rather to escape as gould silver and precious stones ANSVVERE True zeale is the true seale of a Christian If you had any sparke therof I would wish as Porsenna did to Scaevola concerning his Country Lavater Iuberem macte virtute esse si pro mea patria virtus ista staret So I for true Religion Iobs friends had a bad cause but handled it well Iob had a good cause but maintained it ill neither ability of the cause nor dexterity of the handling haue assisted you The multiplicious abuse of Scripture in your text is frequeÌ„t that as the Prophet spake of aslying book so may al of your lying book You wold by intimation of that Scripture in the Parable of the Tares desire that as the tares are suffred to growe Mat. 13.30 so your doctrine may remaine vnceÌ„sured till the iudgement It is well that you acknowledge your doctrine to be like the Tares Fearefull will that iudgement be at that vniversall Sessions where Christ will be iudge the Saints the Iury when you are accused with those words of the Parable Master sowedst not thou good seed in thy field whence theÌ„ are these tares In that Parable of Christ as the streame of interpretation doth carry it is meant that by the evill seed mixt with the good the Church shall never be free from some wicked that it is impossible to roote them finally out for if wee wish to avoide these so fully as the godly could wish wee must goe out of the world as the Apostle speaketh So that of lewd persons not of hereticall positions that place is to be vnderstoode for Christ doth threaten the Churches in the Revelation for connivencie of false doctrine Laodicaea Rev. 2.3 chap for beeing neither hot nor cold Rev. 2.14 Rev. 2.20 Gal. Pergamus for maintaining the doctrine of BalaaÌ„ Thyatira for suffring Iesabell to teach and deceiue his servants The Church of Galatia is reproved for that they suffered the Copartnership of Iewish Ceremonies when they were established in the Gospell of Christ and shall Religion the truest bond betwixt man and man the knot of coniunction and consociation In Dion Cass shall it bee divided Shall Maecenas wish Augustus to hate and correct any that change any thing in the service of the Gods Ioseph cont ap 2. Shall the Athenians enact that they that spake of their God otherwise then the law appointed should be severely punished And shall we so much neglect the attonement of iudgements and peace of soules as to suffer blending of doctrines not only leaven in our Lumpe but poison in our bread Far be it froÌ„ vs and from our seed for ever Let it be the brand not only of a luke-warme affection and of a Policie overpolitique but of Machiavillians and matchlesse villaines to call for connivency of hereticall positions From hel it came to hell it must returne againe We cannot chuse but suffer the Tares of iniquitie to grow vp but we will endeavour pro aris focis to eradicat the Tares of heresie Your second place of Scripture out of S. Paule A chardgeable Appeale is very fit for your purpose and the words in the next present verse as fit for mine 1. Cor. 3.11 Let every man take heed how he buildeth the later of those verses shall bee my praier for you that though your worke burne at that day and you loose yet you may be saved In the meane time Scripture hath disapproved you and the fathers haue refused you Mr LEECH Now to God only wise be rendred praise power might maiestie rule dominion and thanksgiving and let al the creatures in heaveÌ„ in earth or vnder the earth say so be it Amen ANSVVER Vnto that supreame iudge Rev. 22.13 and to the last iudgment be this referred and vnto the everliving God who is in himselfe Î± Ï‰ in Angelis sapor et decor Aust in iustis adiutor protector in reprobis pavor et horror be ascribed the admiration of his Maiesty the acknowledgment of his mercy the awful remembrance of his power the ioyfull continuance of his favor And Hallelu-iah Rev. 19.1.2 Salvation and glory and honor and power be to the Lord our God for true and righteous are his iudgements for he hath condemned that great whore which did corrupt the earth with her fornications Amen Hallelu-iah CHAP. 8. Mr LEECH THus gentle Reader thou hast seene my maine defence of this doctrine wherein I haue followed the mature advise of the Philosopher and Oratour For I thought it not sufficient to confirme truth in the former part of this sermon vnlesse I confuted falshood also in the later And this I did for establishing thee if thou be in the right or reducing thee vnto it if thou hast been in the wrong ANSVVER THus Gentle Reader thou hast seen the meane defence of this doctrine wherein whether the author as he professeth hath followed the advise of the Philosopher or Orator iudge by the contradictions misapplications falsifications in the sermon Can Oratory or Philosophy be obtained without Grammar or cannot a Grammarian distinguish between Concilium Consilium the one comming originally Ã conciendo Calepin id est convocando the other derived from Consileo eo quÃ²d vno consulente caeteri consileant It was a most probable tryall of the Ephraimits in shibboleth Iudg. 12.6 and sibboleth the mistaking cost the death of the body It was a laudable triall betweene the CouÌ„sell of Nice and

Religion hath shee not corrupted The doctrine of the Trinity seeing you here againe vrge it as aboue so I hence remoue it as aboue to your Motiues Mr LEECH Secondly his worship obiected vnto me that D. Benefield had lately and learnedly confuted the said Popish doctrine of Evangelicall Counsells and that therevpon I ought to haue surceased my reply was that D. Benefield his opinion was no canon of my faith nor that his authority was of such value with mee as to preponderate the iudgement of the Ancient Church and testimonies of the venerable Fathers And therefore since I began to publish this doctrine vpon such grounds I was bound in coÌ„science to defend the same and specially since he made an opposition in schooles vnto my position in the pulpit so that I could not be silent without treason vnto God his truth ANSVVER The argument consisted of reason and religion in reason if the doctrine were answered how could it be gainsaid the learning wisdome degree of Doctor Benefield by infinit degrees paramounting all that ever will be in Mr Leech In religion for if the Canons of the Church grounded on Scripture doe someway obliege our consciences that among the rest one especially provideth that there be no publick contradictioÌ„ of points in religion how durst this to be infringed and opposition so peremptorily maintained by you in the Pulpit But you say you did so because that his opinion was no Canon of your faith c. And yet you did make opinion the Canon of your faith and produced your conceit distinction grounds testimonies proofes c all for the most part out of Bellarmine and though you disclaime it yet you vnderwent that Babilonicall servitude which by Alphonsus de Castro is called Miserrima servitus iurare in alicuius verba Magistri Alphons de Castro cont haeres lib. 1. cap. 7. so that opinion was your CanoÌ„ I haue already professed from the Protestation of D. Benefield that he read no way with purpose to touch you but only in generall as this controversie was the occasion of much innovation much corruption so that yours was the contradiction not his Mr LEECH Thirdly whereas he laid vnto my charge that he had inhibited me to intermeddle any farther with this point I answered that de facto he had never done it and that de iure he could not doe it For God must bee obeyed rather then man Besides though in discretion submission vnto your authority I would haue surceased from prosecution of this matter yet this notorious and intollerable impugnation did force me to breake my intended silence ANSVVER Deny it not for you were charged vpon your second sermon not to intermeddle any further in this point and therefore your distinction de facto and de iure is fond Your inhibition de facto should haue restrained you de iure should haue feared you for the Magistrat beareth not Gods sword in vaine But you say God must be obeyed rather then man By what revelation or fained new found vision had you command from God to preach this sermon the second time We must obey say the Lawyers Parents and Magistrats in licitis honestis but God in omnibus because all things are not only lawful to vs but fruitfull for vs if enioined by him But God Stella in Luc. Glory iudgement vengeance proper to God only Psal 8.5 that as Stella observeth hath impropriated 3 things vnto himself the first being his glory never did send any warrant to you so much to oppose his glory as to place man not as David speaketh little lower but equall or somewhat higher then the Angells in Angelicall integrity spirituall transcendency c as if man should be beholdeÌ„ to you more then to his glorious maker Besides say you intolerable impugnation did breake your silence you would make the world beleeue you were iniured S. Austin asketh in this case a question libet hominem vindicare Tom. 10. ser 42. in Orat. Domin and must you encourage your selfe in the vnlawfulnesse of revenge But God meÌ„ Angells testifie you doe iniury to affirme you had iniury by any notorious or intolerable impugnatioÌ„ Were you imprisoned censured excommunicated Deserving all these you were punished by none of these Mr LEECH Fourthly whereas he demanded a copy of my sermon protesting vpon his faith and troth to God that hee would send me presently vnto the Castle vnlesse I then delivered it I was content vpoÌ„ the perswasion of Doctor Kilby to yeeld into his hands the originall and only copy thereof And so I was dismissed for this time ANSVVER The Copy was demanded And though you say you deliuered it vpon persuasion yet it might haue beene enforced from you This protestation you objected once before against the Provice chancelour and now againe If you could fasten any aspersion vpon him or any that the cause concerned I knowe you would Protestations are often iustifiable and commendable Rom. 9.1 2. Cor. 11.31 Gal. 1.20 as I haue giuen instance before in many of the Saints but especially in Paul in divers Epistles To the Romans I say the truth and lie not my conscience bearing me witnesse To the Corinthians God the father of our Lord Iesus Christ knoweth that I lie not To the Galathians I witnesse before God that I lie not And Espencaeus in his owne practise sheweth that a protestation may very religiously be vsed Espenc tract 6. Epist dedic ad Card. Cast his wordes translated be these I doe RELIGIOVSLY SWEARE that as often as I thought vpon the report of obtaining the Red hat freely which others hunted after for mony who were repulsed I giue immortall thankes vnto God that he suffered not I wil not say so much good but so much evill to happen vnto me Quid facerem Romae mentiri nescio What should I doe at Rome I cannot lie Thus much for your obiection against his protestation and thus much for the honesty of the place where your habitation is now supposed Mr LEECH CHAP. 2. This storme being thus overblowne a quiet calme ensued vntill M. Doctour King deane of Christ-Church and Vicechancellour of the Vniuersitie was now returned froÌ„ London vnto whoÌ„ I made repaire partly to do my duty vnto him and partly to preueÌ„t that sinister impression which D. Hutton and others sought to worke in him to the preiudice of me and of the doctrine which I had preached For which purpose I had collected the testimonies of 24. Fathers that thereby he might be well informed in the state of this present question ANSVVER A storme it was not you felt neither the thunderbolt of excoÌ„munication nor lightning of expulsion If in this storme as you call it you had shed a showre of repentant teares then you might haue been happy Aust in that which S. Austin applyeth to such a purpose Post pluuiam sequitur magna serenitas post nubiluÌ„ magna claritas post tempestatem magna

fishing therefore vndertook no wilful Poverty he carried his sword stroke Malchus and therefore professed no Monasticall obedience you deal with S. Peter as the Printers in Rome doe with Christ for they in their Printed Tables of the Popes first place Christ then Peter c. as if Christ had been Pope But as Christ is contrary to the Pope Antichrist so S. Peter is most opposit to this your doctrine and giveth commande to put to silence the ignorance of foolish men 1. Pet. 2.15 Mr LEECH Appearing now vpon my summons Other Doctors of better worth who heard my sermons were not called vnto my triall whereas two only of these six Iudges were my Auditors I found M. Vice-chancellour assisted with 5. compeeres D. Airay D. Aglionbee D. Hutton D. Harding D. Benefield a selected company for his owne humor Who as they were generally to be excepted against by me as incompetent Iudges so in speciall D. Hutton for his inveterate malice conceived against me long since vpon a base and vnworthy respect D. Benefield as he was my principall opposite so he with the rest being a doctrinall Calvinist could never afford me an equall triall in this issue Quid mihi dabis c. depending vpon the Fathers which he and they do really disclaime ANSVVER These fiue Assistants are knowne to bee of much worth and sufficiency Iust censures they deserue not as living without the compasse of an adversary vniust they contemn Although you loade al of them pleÌ„tifully you should express some reasoÌ„ why these were incoÌ„petent Iudges in generall seeing these were as eminent for learning honest for life haue beene oft chosen Delegates by our whole Vniversity in our Convocation for the greatest affaires that concerne our Academicall state Or what inveterate hate Doctor Hutton had against you in particular He was a speciall meanes to obtaine your place a continuall shelter for you against all stormes while you were in the house when he might haue imprisoned you hee forbare Is this the inveterat malice Hee may say as our Saviour said for which of these good deedes doe you persecute me For any aspersion of base bribery in your Marginal Quid mihi dabis he disclaimeth the thought and abhorreth the fact his free and good disposition course of life abilitie and integritie bee his compurgators and his protestation shall more prevaile with all honest meÌ„ then al your oathes Your exceptioÌ„ against Doctor Benefield is as vnsufficient as the former Malignant Though he were as you in scorne entitle him a Calvinist yet hee doth not disclaime the Fathers as in his practise we all can testifie having red more in theÌ„ then your head and your backe can carrie what his estimation of the fathers is in his Appendix hee doth manifest and for Mr Calvin his workes shew that he did read and vse the fathers not onlie approved theÌ„ but even the citing of heathen authors as may bee seene Cal. Com. in 1. Cor. 15.33 in his Comment vpon the Corinth 1. Cor. 15.33 though he be maliciouslie traduced to the contrary Mr LEECH These petty Iudges being thus assembled M. Vicechancellour inveighed against me with a bitter and passionat speech coÌ„taining in it these capitall accusations First that I had lately preached scandalous erroneous Doctrin Secondly that I was vehemently suspected of Popery and that by this doctrine I had nowe iustified the suspition Thirdly that I had brought an infamy vpon the Vniversity and in speciall vpon him and his house Wherefore I must expect a censure according to my demerit ANSVVER It is scornefull shamefull in you so to tearme meÌ„ of as Beaw-desert as our Church or kingdome hath anie The Vicechancelour in this your blast of wordes is often falsely taxed for being passionate whose passions are as so many good servants which stand in a diligent attendance ready onlie to bee commanded by reason and religion in no other sort is hee passionate The accusation consisting of those three articles was most true your doctrine was scaÌ„dalous it offred much offence being generally distasted and was erroneous being detected to be the floodgate of Traitors staiers loosing in some supposititious doctrines and many blasphemous arrogating much to man derogating much from God Secondly it was suspected by many of our most religious and observant Doctors and Students that you were much tainted with Popish corruption and it now grew manifest by the breaking forth of the Impostume in your last sermoÌ„ Thirdly that you drew publike infamy vpon Oxford where Popery in former ages of blindnesse had beene discovered that now in the spleÌ„dor of the Gospell here Popery should be by any maintained And you derived from the generall invndatioÌ„ a streame of aspersion vpon your Collegiate Gouernour and his house the worthy Deane and all his Society who all professe thus I and my house will serue the Lord vpon these your errors you were to expect the ensuing Censure Mr LEECH To the first I answered that as vpon sufficient descovery of the pretended errour I would recant it since I sought nothing but the advancement of truth so I should consequently acknowledge that I haue giuen the scandall if I haue preached the errour But my conscience telleth me that I haue offended neither in matter nor manner substance nor circumstance To the second that men might suspect what they pleased and that it lay not in me to hinder every suspition As for the imputation of Popery in this point it cleaueth vnto the Scripture and all Antiquity from which iointly I assumed this Popish doctrine To the third that as he and his house could receiue no infamy by such a truth so much lesse the Vniversity forasmuch as the best in iudgement there if not the most in number also concurred with me in this point ANSVVER I answere these three Paragraphs together thus First the discovery was made of the falsenesse and faultinesse of the doctrine by D. Huttons inhibition and by D. Benefields Lecture and therefore your coÌ„science might haue beene informed that you offended in MATTER by condemning the law for being imperfit and therefore requiring Counsells in mad insolence durst you controle where you should wonder In MANNER you offended daring to say over the same lesson which was by authority forbidden you Thus you were guilty both in substance and circumstance Secondly you ought to abstaine as the Apostle speaketh from all shew of evill as well in opinion as in action and therefore not to giue so iust occasioÌ„ of suspicion or more of detection of Popery in you This point of Popery like a high house built vpon small pillars though you say it had countenance froÌ„ Scripture Antiquity yet it is most plaine that both these authorities doe disclaime vtterly any maintenance of the point in controversie Thirdly that the best or most concurred with you is most vntrue Saint Austin in one of his Epistles mentioneth his conference with one that

that D. Hutton had inhibited me that D. Benefield whose bookes I was not worthy to carry had publikely confuted my doctrine c. with such like frivolous allegations ANSVVER Here to helpe your memory which wandreth as much as your iudgement you forget that vpoÌ„ your bragge that all the Latine Church held with you D. Aglionbee asked you what was the Church and you receiving a blow where you had no ward were driven so farre out of the way as to affirme the last resolution of the Church to be not in primam veritatem but in the iudgement of men the absurdity of which position I haue dealt with in your Epistle The Vicechancellour seeing such presumptuous insolence ioined with ignorance herevpon remembred you how the inhibition by authority and the confutation of that controversie might haue staid your proceedings and added the due worth of the Doctor who had determined that point in his solemne Lecture Mr LEECH As for D. Hutton his inhibition I answered as before adding farther that I respected not his iudgement in this matter For I knew indeed that as his vnderstaÌ„ding is not very deepe so his affection is not very good who in a certaine booke or rather statizing pamphlet concerning the crosse in baptisme defendeth this laudable Christian ceremony by tradition of the Church as it is witnessed by the holy Fathers and yet now in a point of greater importance expressed in Scripture taught by Fathers practised by the Saints defined by the whole Church he blushed not to accuse me nay S. Gregory himselfe of Popery in this doctrine But singular is my comfort to consider by what Iudge I am thus vsed in what cause and with what Patrone from whom our Nation first receiued her first faith for whose faith I must now forsake my nation ANSVVERE You leaue the answer of your neglect of D. Huttons gouernement and traduce his iudgement Inhibition is matter of authority not of learning why disobeyed you that command you answere but not to the purpose you respected not his iudgement Let not malice be iudge but coÌ„sider how base infamous malitious your reproaches be his souÌ„dnes of iudgment is approved sufficiently by the consent of our whole Vniversity And that booke which so scornfully you reproach is esteemed deservingly and is of reverend respect with the best Bishops of our Church Where the Fathers agreeing to Scripture are truly vrged and vnderstandingly interpreted both D. Hutton and all of our part with all willingnesse receiue their assertions But when Fathers are misvrged arrested and impostured by Coccius or Bellarmin and you receiue them at second hand not from the fouÌ„taine but from the ditches we returne your party-coloured blended sentences as vnworthy of approbation because they be vsed as the Tyrant entertained his guest if to long for his bed to chop of if to short to racke them out The doctrine which you call a point of great importance expressed in Scripture taught by Fathers practised by the Saints and defined by the whole Church is not so founded as you presume to teach Scriptures no where expresse it Fathers teach it not the Saints of God haue not practised it the Church of Christ hath not defined it Therefore he only accused you of Popery but not Gregory For as formerly hath beene said D. Hutton and all any way seene in Gregories Moralls may perceiue how you foist into the Text the words Evangelicall Counsells Your comfort will proue your corrasiue your Iudge in this was God others were but his deputies the cause was religioÌ„ nay the very marrow pith of Religion and the opposition of many absurd hereticall positions Your Patron was not Gregory hee neither taught you this nor from him our Church received their first faith Neither for defending this were you coÌ„strained to leaue the Land you forsooke your Religion rather then your Nation Vegetius tells that in the Roman Armies Vegetius Non fugere was a speciall precept The way for you to Triumph had beene to recant and to remaine in your station not to fly Bosquiers speech is true Bonsq cont 7 the Devill is overcome by resisting but the flesh and the world by running away but you fled because you would run into the world Mr LEECH As for D. Benefield with his lecture his bookes I passed them over considering that M. Vicechancellour made excursions from the point loading me only with contumely and disgrace ANSVVER You passed him ouer because he doth so far overpasse you but he is in your bosome his Lecture lyeth heavy on your heart it is such a pang that you will not easily remoue The Vicechancellour loading you as you call it with disgrace knewe you had a back provided for a burthen If his speech seeme harsh to you you turned his tongue being turned your selfe Otherwise his tongue is the hearauld of encouragement and comfort himselfe the refuge of innocencie a Tutor to his Colledge and a father to the Clergy in his Accademicall governement Mr LEECH Wherefore not suffering him to divert mee from the maine issue Haeretici est praecepta Patrum declinare saith worthy Flavian in his first epist to LEO the great I desired him to deale punctually that is to say first to admit a triall by the Fathers or to deny it if he denied it he should be thereby sufficiently convinced Secondly if he admitted this triall then either to disproue my authorities or to approue my doctrine ANSVVER To deale punctually is so proper vnto all his discourses that all his Auditors will acknowledge this a speciall felicity in the power of his speech Your demands were preposterous in your Epistle you commit your selfe to the censure of the Church now to the triall of the Fathers no appeale at all to the Scriptures without which whatsoever is taught is like Israells building in Aegypt without stuffe no warrant for the matter they build with Mr LEECH But he not daring to make a briefe and punctuall answer to my reasonable demands fell extravagantly into a mention of the reformed Churches summoning me before their tribunall for the censuring of this doctrine ANSVVER Not daring Why continueth this Bracchadochian humor it hath long beene in the consumption it will at length spend it selfe What dareth not he that vndertakes without rashnes and performes without feare did ever your experience finde him to be a read shaken with the winde or to want the sinewes of courage and resolution No you knowe hee is ballaced with wisedome and worth able to vndertake the most resolute and vndauntedest of the contrary side in the worlde Neither in this was there the least note of extravancie as your exorbitancie of accusation doth impute for by whom should a minister of the reformed Churches bee censured but by the power iudgement of the reformed Churches Mr LEECH Which course of proceeding I vtterly disclaimed as vnequall because the later Church is not to iudge the former but contrarily the former

is to iudge the later ANSVVER Who ever that was a supposed member in our Ecclesiasticall state durst disclaime the iudgement censure authority of our Church But your reasonlesse reason is the later Church is not to iudge the former If by the former Church you meane the ancient Catholike Church for the first 500. yeeres we maintaine our reformed Church to bee the same but if by the former church you meane the now Roman Catholike faith as Bristow and the Rhemists deliver Bristow mot 12. in marg Rhem in Annot in Rom. 1 8. that the Romane and Catholike Church be all one then we reiect and abhorre that Synagogue of Sathan wherein Ziim and Iim the Ostrich and Vulture and Schritchowle doe remaine And by many more degrees then Papistes prefer the Pope before the Emperour wee preferre the Reformed Churches which doe mainetaine the ancient Catholike Apostolike faith reformed from errors superstitions and heresies stealing in by the degrees of time and occasion into the window of the Church Mr LEECH And what did I herein good Reader but obserue the prescription of Antiquity in this behalfe Contr. Iulian Pelag. lib. 2. and namely that of S. Augustine against the Pelagian hereticks Patres oportet vt populi Christiani vestris novitatibus anteponant eisque potius eligant adhaerere quÃ m vobis ANSVVER Nay what did you but as Pelagian himselfe did magnifie the nature of man so strengthen the arme of flesh as if you would incite it to rebell against heaven and what did you otherwise then as hereticks of all ages who haue stoode so much vpon authorities out of some authors falsely collected that they will not be drawn no not by Scriptures to the acknoweledgemeÌ„t of their errors Such S. Austin observed the Donatists to be Aug. contra Donatist Quis autem nesciat sanctam Scripturam Canonicam tam veteris quaÌ„ novi TestameÌ„ti c. where in a large discourse hee manifesteth that the Canon of Scripture is only so sure that there ought to bee no doubt or disputation thereof but for Fathers and Ancient Bishops much might be reprehended therein The cause that S. Austin in confuting the Pelagians did appoint the reading of the fathers to the people was this because the fathers formerly had delivered by strength of scripture the contrary doctrine to that heresie And yet that holy father speaking of himselfe and al the ancients before him Neque enim debeo negare saith he ad VincentiuÌ„ sicut in ipsis maioribus Aug. ad Vincentium Victorem ita multa esse in tam multis opusculis meis quae possunt iusto iudicio culpari that in him nor in any other this is a prescription of Antiquity to rely only on fathers Mr LEECH Here D. Airay distasting my refusall to stand vnto the verdict of the reformed Churches questioned with me about the rule of my faith I answered him briefly Contr. haeres cap. 1. c. See D. Field pag. 239. that I wholly followed Vincentius Lyrinensis his direction to wit Canonicall scripture and Ecclesiasticall traditioÌ„ the first being sensed by the second ANSVVER To refuse the iudgement of the ruler and to fly to a stranger is punishable in Policy to condemne and contemne your owne mother Church and to stand to the iudgement of a strange Church nay of a Synagogue a stranger from the Church is culpable in divinity It was a seasonable question to aske the rule of your faith wheÌ„ it was manifest you had forsaken the faith your answer was vnsound ioining with Canonicall Scripture Ecclesiasticall tradition these be two therefore not the rule but rules whereas Canon regula must be but one Aq. lect 1. in 1. Tim. 6. Aquinas on Timothy affirming that the Doctrine of the Prophets and Apostles is called Canonicall because it is the rule Traditions wee renounce as vnworthy to be ioyned with Scripture Melch. Can. lib. 3. c. because Canus in this doeth expresly teach that whatsoever the Church of Rome practiseth and hath not warrant from Scripture the same things and the practise of them shee hath received by Tradition which Popish traditions we abhorre to supply scripture with as knowing that the Scripture containeth all things necessary to salvation and also affirme that the most certaine rule of interpretation is by comparing Scripture with Scripture Vincentius Lerinensis is not for you he alloweth nothing barely vpon Tradition For by all the passages of his booke he doth plainely teach that no TraditioÌ„ is to be received but that which is consonant vnto Scripture such as S. Austin delivereth Quod vniversa tenet Ecclesia Lib. 4. contra Don. cap. 23. such as the whole Church hath doth hold agreeing to the Canon of the revealed word And from famous D. Field that powerfull hammer of all Heretikes that claime tenure in the Church you caÌ„ produce nothing to helpe your cause either in that page or in his whole booke Neither is Tradition to sense or expound the Scripture as you say This is your third interpreter first you appealed to the Church then to the Fathers now to Traditions the next appeale must bee to the Pope or else you will be cashierd Mr LEECH This rule he called Popish exclaiming against it as the very ground of Popery and superstition Wherevpon I desired him for my better instruction to giue a rule of faith more certaine infallible then this which be braÌ„ded with such disgracefull imputation ANSVVER Popish it is without all gainsaying For howsoever we reiect not all Traditions as first D. Field in his 4 booke of the Church the number and names of the Authors of Canonicall Scripture secondly the cheefe heades of Christian doctrine as delivered in the Creed of the Apostles Thirdly the religion purely collected out of Scripture delivered to succeeding ages fourthly the continuall practise of the Primitiue Church though not expresly commaunded but necessarily contained in Scripture and lastly Traditions of order not of faith such as are our Canons and Constitutions agreeing to the ancient and grounded on S. Paules speech Let all things be done in order I say we reiect not these though Waldensis in his time complained Waldens tom 3. tit 7. cap. 63. that the necessary Traditions of the Church were so confounded that they could hardly be discerned from the rest The points that we deny bee these first Scripture needeth not the Adiectiue help of Traditions it is a most sufficient rule and containeth all things necessary to salvation Secondly wee abhorre the comparison of these two and much more the preferring of tradition before Scripture as Hosius Baronius Symancha and others professe some affirming Hosius contr Petric c. 92. Baron an 33. nu 11. Sym. instit tit 24. n. 40. that all Scripture came to vs by Tradition therefore Tradition more worth others that Scripture needeth help from Traditions but Traditions neede no assistance from Scripture And therefore if you

your place or faculty to preach That being most true which you falsely apply of Iehu and Ioram while the fornications of Iezabell and the abominations of Babell were mainetained by you no peace to be kept with you Isay 48.22 God commandeth it There is no peace to the wicked saith God Mr LEECH Wherefore after signification of my thankful minde to his Lordship who now vouchsafed in some sort to commiserat my vniust vexations I answered that I had greater respect of the cause for which I suffered then of the punishment which I did sustaine assuring M. Barkham that restitution vnto my place was not the principall part of my desire For as God did require of me the constant iustification of his eternall truth so I coulde not but require it also at their hands who by their function as Ministers and dignity as Bishops were specially obliged therevnto ANSVVER His Grace commiserated your stubborn opposition but never iudged your iust punishment vniust vexation The respect you had of the cause was more then your respect of God truth faith peace or conscience If restitutioÌ„ to your place was not the chiefest of your desires what was Was it your desire of conquest and victory that your individual sentence should haue overswayed the iudgement definitiue resolution of so many so wise and learned Iudges It is impietie to averre that God did require the iustification of this truth by you Truth it is not to be iustified it was not by all the proceedings it is manifest that God by the mediatioÌ„ mouth of his Magistrates approveth it not The function and dignity of your iudges did yeeld you all equity though you continue your accusations and supercilious detractions against them Mr LEECH Whereas he pressed me farther with motiues of profit and that I hindered the course of my preferment by contending against the authority of Magistrates who as he said must stand one with another my reply was to this effect that I desired not to rise where truth must fall vertue is the path to Honor HeaveÌ„ must not be lost for earth the plenty of riches doth not recompence the emptines of the soule a good conscience is a continuall feast ANSVVER These motiues of profit and preferment if they were vsed are subordinate to the motiue of sauing your soule These can neither repaire nor empaire those directing inciting comforts that come from aboue The contentments that the world caÌ„ afford are but weake and momentary but the ambition of preferment in heauen is the holy resolution making a true Christian firme and square You hindred your selfe in your worldly heauenly course in coÌ„tending with religious Authority And howsoever you professe you made vertue the path to honour yet this is proued contrary for you refused the best of vertues Lombard quadruplex conscientia your religion And though a good conscience be a continuall feast yet Lombard and others distinguish of conscience that as a good conscience may be troubled so an evill conscience may bee so quieted that it thinkes it selfe good Mr LEECH As for the Magistrates I reverenced their persons and honoured their places knowing that their power is from God but designed for the preservatioÌ„ of his truth which if I impugned let them strik mee with the sworde of Iustice but if they withstood it yet I must defend it with courage Ecclus 4. as also I shall suffer for it with patience For I alwaies had the counsaile of the wise man before mine eies Striue for the Truth vnto death c. ANSVVER Had you considered duly that not only their power is from God Rom. 13.2.4 as Paul speaketh but as hee addeth hee that resisteth the power resisteth the ordinance of God and they that resist shall receiue to themselues condemnation giving the reason for hee beareth not the sworde in vaine your respect had beene more to theÌ„ if you had thus remembred the dignity from God giuen them Courage is then good when a good cause and a good conscience meet But to be couragious in defence of any adulterine proposition that hath not radicall truth it is condemned and wil be punished Acts are to be measured by desires desires by integrity And had you had God alwaies before your eies you had not been so Apocryphally wife in your owne eies Mr LEECH Which resolution in me though it sorted not with his liking nor yet perhapps was expected from a poore oppressed scholler whom his vncharitable adversaries had determined either to bowe or breake yet hee importuned me at the least to see his Lord and not to neglect his favorable inclination to doe me good ANSVVER Poore and lame and slack arguments cannot enforce resolution in the will or settle information in the vnderstanding All the connexions and all your concoxions out of Coccius had not this nutritiue power to nourish your conscience to such a strength of resolution But some other vnrevealed cause there is which only the searcher of all hearts knoweth Reprehension is not oppression nor had you any vncharitable adversaries they are adversaries to all vncharitablenesse they meant to direct straighten you not to bow much lesse to breake Some vpon whom you seemed to relie most in Oxford haue protested that they had proceeded in the same or a more strict course against you if the censure had passed their hands Mr LEECH Wherevpon I made a shew that I would shortly visit his Grace And this I did because I did probably collect that my intention was by some meanes disclosed vnto him whereby I might be defeated of that course vpon which I was now wholly resolved For me thought that God did speake within my heart as he spake sometimes vnto Abraham his seruant Goe forth of thy land Gen. 12.1 and from thy kindred and from thy fathers house and come into the land which I shall shew vnto thee For can any Church or any faith be in that land where the very grounds and principles of ancient Christianity are dissolved where there is no certaine foundation to build Religion vpon Where every mans power is his reason to make good his doctrine Where an iniury sustained for the truth can finde no redresse without treasonable connivencie to see the truth oppressed ANSVVER This was Aequivocation in speech and action neither honest but both common among Papists S. Austin condemned the Priscilianists for this and so other Fathers haue reproved this lying mummery hypocrisie Sepulueda de Ration diceÌ„di testimon Et de ratione dicendi occulta in praefat Azor. Ies Inst par 1. l. 11. c. 4. in fine cap. Emanuel Sa. in Aphor. And not only Scotus Aquinas Henricus Gabriell Biell are resolute against it as Sepulveda witneseth but also Iesuits themselues haue reproued it as Azorius Emanuell Sa and others You began to equivocate timely I doubt not but you haue increased it The reason of making this hypocriticall shew was lest you should be defrauded

may suffice for thy instruction concerning these Motiues Onely I may not forget to advertise thee that whereas through their titles I vse this perpetuall stile THE PROTESTANTS c. howbeit the most learned amongst them differ in iudgement from the common sort and in this respect cannot bee concluded in the generality of ALL I haue not done this without good consideration For though the principall divines in England do vtterly distast the vaine opinions of D. King and such like yet since by publike profession of the truth they giue not sufficient notice vnto the world of their Catholique positions I must involve them also in this common accusation And as they against their knowledge Corde creditur ad iustitiam ore fit confessio ad salutem doe suffer a preiudice to fall vpon God his truth they must likewise against their will suffer an infamy to remaine vpon their owne persons ANSVVER The Catholikes like to the olde Circumcellions are Individua vaga ever in motion Campians reasons Bristowes motiues the one ten the other 48 yours a Iurie This former treatise hath answered all yours But seeing they so commanded your affection and convinced your vnderstanding wee will heare your descriptions and marke the motions If it be the good of your Reader you wish you would not leade him into so many darke entries of the Chambers of death your booke is come into the hands of many better informed soules then your selfe and some that haue breathed lately from their Antichristianisme that haue seene and heard more then you haue and haue hated and abhorred and returned You seeke to iustifie but do condemne your selfe and you hope your satisfaction will proue an infection to some But each man doth disdaine that these should draw ouer any wise Proselyte They are the same in substance as in your sermon only as the Patron of error can change his shapes so doe these You say you must not forget to advertise and I cannot omit to discrie the vntruth in the advertisement For if with an indifferent eie ANY observant in the state of our Church doe looke vpon the more learned Of our Divines he shal finde that either they be writers or publike Readers or continuall Preachers against Popery neither doe they differ in iudgement from the common sort as most iniuriously you traduce them By publike profession in the vnity of the spirit in the bond of peace in the essense and substance of religion all agree And howsoever there haue beene some differences in opinion betweene many of the most orient fixed starres in the firmament of the Church as betweene Ruffinus Ierom Ierom Austin Austin Symplician and many others yet all the world wil free our Church from hauing in her Religion any diversly affected from the truth addicted to Popery at the least any that ever were of deserving note or accounted the Principall divines If there be any such homely and home-made peeces as your selfe that coccle they be no sooner noted but punished Your preiudice and infamy will returne vpon your selfe for accusing our worthiest to maintaine a linsey woolsey blended mangled Religion Being supplanted your selfe in reputation you seeke to supplaÌ„t others the vtmost spirits of your malice and spite being as Enginers to overthrow the credit of those that by their learned paines do seeke to overthrow the wals of Babell Their publique profession and positions free them from your common accusation their sermons Lectures writings might satisfie you but that these heavenly showers haue fallen besides you Error surprising your will ignorance your knowledge a smale things may moue you that were never setled Mr LEECH The First motive The Protestants admit not a triall of their Religion by the testimony of the Fathers whatsoever they pretend to the contrary BEcause it is a preposterous devise to iudge the former ages of the Church by the later D. Field pag 204. We willingly admit a triall by the Fathers saith he in the name of his Church therefore the courses of my study haue ever beene directed vnto a diligent pervsall of ancient Fathers whose authority simply considered as it may preponderate our moderne writers so in reference vnto the Church being her witnesses who is the iudge to define all controversies their testimony is to be preferred before all Authors whatsoever Neither resolued I thus without serious deliberation and especially contra haeref cap. 1. 2. the graue counsaile of Vincentius LyrineÌ„sis did prevaile with me seeing that learned holy men did generally conspire in this opinion If any man will discerne Heretical pravity from Catholike verity he must be furnished with a double helpe first the Canon of sacred Scripture Secondly the tradition of the Catholique Church wherein three things inseparably concurre Vniversality Antiquitie Consent The reason of which prescription is yealded by him to be this The Scripture is sublime and forasmuch as all men sense it not alike it is necessarie to adioine therevnto the continuall interpretation of the Church Vpon this infallible ground evident vnto all men of any apprehension I builded my faith conforming it alwaies vnto those Orthodoxe principles which I had derived out of the venerable Fathers Hence I assumed this doctrine of Evangelicall CouÌ„sells which as I delivered out of the sacred volumes of Antiquitie so Antiquitie it selfe deduced it with mee out of the divine Oracles of holy Scripture And therefore seeing that my opinion was cleerely built vpon this fouÌ„dation I pressed it vncessantly vntill my vniust Iudges were enforced to forsake this meanes of triall and consequently to punish the Fathers in me as I had spoken by them But when I plainely saw that my doctrine could not be condemned without condemnation of the ancient Church and that my Iudges were driuen to this extremity I inferred that their Religion could not be good and that their consciences were verie bad ANSVVER It is a most preposterous devise to make the Fathers iudges of the Scriptures whereas the Scriptures as S. Austin confesseth ought to be the iudges of the Fathers otherwise what you impute to vs is the practise of your selues which you seeke approbation of the former Church by the latine That the Fathers may preponderate the moderne writers I answere for their antiquity they doe but where the same truth is in both for their authority they do not exceed Hath the Church had no growth since their time Hath the sonne of righteousnesse Psal 19. going from the ende of the heauens and in his compasse returning to the ende thereof againe by his beames given no more light then when it first rose Hath not God revealed somethings to one which he hath not to another 1. Cor. 14.30 as S. Paul speaketh Our reverend estimation of the Fathers is most learnedly and fully delivered by his Maiestie in his premonition and our willingnesse of a triall by the Fathers is openly testified by the Reverend Bewcleark D. Field these exceptions

these words the truth is that some there haue beene in many ages Motiue 46. in some points of their opinioÌ„ in his next motiue that many points of Protestancie were long before and in divers places As also the Waldenses spoken of by many who were almost 400. yeeres since do manifest our Religion to haue beene more ancieÌ„t then so But we stand not so much vpon these as because we are certaine that from the time of Christ the profession and succession of the doctrine of Protestant religion hath with much happines continued and hath appeared in place and persons and time and Doctrine and from the beginning of the Churches declination there haue beene some ever who resisted the Church of Rome and refused their Doctrine and therefore you may conclude as you do that the Gospel hath beene miserably taught amoÌ„g theÌ„ who haue not sought after the purity of doctrin Scornefull and shamefull is that title you call vs by in the by-name of Lutherans we haue no other title but Christians And as vniust is your slander that Lutherans are men of carnall appetites and base condition whose regularity in life by integrity of conversation is farre aboue any sort of Papists And this your second consideration is my second confirmation that Papists having not true knowledge cannot haue true faith either Originally in the foundation or Doctrinally in their assertions because they want the assurance either evidentiae or inhaerentiae accounting the Scriptures subordinat and the Reformed Churches illegitimat Mr LEECH The third Motiue The Protestants brand the Catholique doctrine with the name of Popery Luther THe name of Papists was first deuised by a luxurious Apostata inventour also of the name of Sacramentaries for so both Catholiques and Zwinglians stand indebted vnto him in these respects By the insolency of this man it came to passe that as many other doctrines so particularly this had beene stamped with the imputation of Popery whence it was that my Calvinian Iudges calumniating both me and it were pleased to fasten the note of Popery vpon it and of a Papist vpon me But since my grounds are meerely Catholique as you see and since this doctrine it selfe is the common faith of ancient Church it followeth either that it is no Poperie as these meÌ„ tearme it or that Popery truely conceiued is the very Catholique faith But of the two the later is more probable Wherevpon I inferred this conclusion for my finall resolutioÌ„ that Popery was necessarily consequent vpon the true grounds of diuinity and therefore my Iudges betrayed their owne folly in this behalfe for asmuch What Pope did ever devise this and many other doctrines which are called Popepery as by a condemnation of this doctrine they must inevitably confesse that Popery well vnderstood is the doctrine of Antiquity and that the Fathers were no lesse Papists haue in then my selfe ANSVVER LVxurious Apostat you know is a scandalous title cast vpon Luther whose many volumes continuall sermons and indefatigable paines did receiue a better Testimony out of the mouthes of learned Papists as is before proved The sirname of Papists is among some of you gloried in and are you ashamed of it Seeing it commeth from the worde Papa that is the Pope to whom you all profess subiectioÌ„ as a matter necessary to salvation why should you abhorre it Indeede it is S. Hieromes rule aduersus Luciferianos If any which are said to belong to Christ wil be tearmed not of our Lord Iesus Christ but of some other Hier. advers Lucif c they are not the Church of Christ but the Synagogue of Antichrist But you reply that you do not approue and assume this name more learned and more wise Papists do Anast Cochel Palaestrit honoris 1. p. 9. 6. Cochelet is zealous in the defence of it if it bee odious to others it is glorious to him wee are Papists saith he and confesse it and glory in that name and to this purpose I coulde cite others Luther was the first Author you say of this name It were the abuse of my Reader to discourse about such impertineÌ„cies but otherwise I could easily disproue this This doctrine was by Luther and your Calvinian Iudges called Popery It was some iniurie sure to ioine things of so dislike natures as to cal him Papist who holds popery and it had beene a great calumny to you if you had not become Papist because then you were tearmed so and now professe your selfe to bee so Is not this a good reason to make you Turnecoate to leaue the religion and Church wherein you were Baptised Or because we tearme your Catholique doctrine Poperie therefore you are so angrie you will leaue vs. But consider that Catholique Doctrine is the Doctrine of the Catholique Church and the true Catholique church by the signification of the word is the vniversal Church so called because it is over al the world is not tyed to anie Country place person or condition of men According to which sense the Romane Church cannot bee called the Catholique Church Boz sig Eccl. l. 19. c. 1. Bell. de Rom. Pont praef lib. 3. c. 21. For Bozius Bellarmine doe complaine that the Protestants doctrine possesseth many and large Provinces England Scotland Denmarke Norwey Sweden Germany Mag Gregor descrip 166. Poland Bohemia Hungaria Prussia Litvania Livonia And Maginus in his Geography saith that the Greeks loÌ„g since departed froÌ„ the Church of Rome appointed theÌ„selues Patriarks these provinces follow the Greeks religioÌ„ Circassia Walachia Bulgaria Moscovia Russia Mingrelia Brosina Albania Illyricum part of Tartary Servia Croatia and all the provinces living vpon the Euxine Sea And not only all these but how manifest is it that the kingdome of France and the low Countries florish in the Protestant beleefe besides many thousands in Spaine and Italy It is as easie to proue that Popery is not Catholike in time as it is plaine it is not vniversall in place for besides that Reynerius who lived three hundred yeeres agoe Refert Illyr catol. tom 2. doth acknowledge that the Waldenses which professed as wee doe were reputed to haue beene ever since the Apostles time so on the contrary it is open to all the world that the Romane Church hath receaued many new born bastardly opinions which were never before extant I knowe there was a time wheÌ„ the faith of the Romans was published through out the whole world Rom. 1.8 But now the Angell hath told vs that Babylon is fallen many alterations from the state of that Church Who knoweth not howe strange the point of Supremacy was even in the time of Gregory the great how the Councells of Lateran and Trent giue the Pope so great a transcendency as that he is aboue a generall Councell that the Councell of Constance and Trent forbid the Cup to the lay people that Transubstantiation was made a matter of faith by Innocent

as Hereticall for which Act S Ierom himselfe was much condemned and how his bookes against Iovinian were excepted against even at Rome D. Field sheweth in the place cited by you Whose words which you propose so disgracefully are better worth the pondering then you thinke Our determination state of that question is this breefly virginity is a state of life wherein if all things be answerable in the parties that embrace it there are fewer occasions of distractions from God and more opportunities of attaining to the height of excelleÌ„t vertue then in the opposite state of marriage yet so that it is possible for some married men so to vse their estate that they be no way inferiour to those that are single This doth S. Austin confidently defend so your Iesuit Espencaeus as before and so also Gregory Nazianzen absolutly doth proue it Nazianz. in his Oration made in the praise of Gorgonia his sister I might stand much in proofe of this as also that the olde Roman Church did defend and maintaine the cause of Iovinian But I haue in many places already answered this accusatioÌ„ and therefore I retort vpon you that seeing your imputations be furnished with malice spite rather then truth and spirit my sixt resolution is to acknowledge with thankfulnesse duty comfort the truth of God defended in this Church of England from whence rather out of a desire to maligne theÌ„ out of strength of argument to repugne you are fallen by contumacy in action and heresie in opinion Mr LEECH The seauenth Motiue The Protestants accommodate their Religion vnto the state and present time AS the formes of Ecclesiasticall gouernments are varied by the Calvinists in sondry places according vnto the state vnder which they liue so their Doctrines are framed according to the times and made sutable vnto the policy of their common wealths Pipe state and dance Church Religion must haue no coat otherwise then measure is taken by the State Aiust experience whereof I had in the passage of this businesse For as the more grosse and senselesse Calvinists in England do Heretically confound Evangelicall Counsailes with Legall Precepts so others more regardfull of the time wherein they liue then of the truth which they should professe doe willingly yeeld for if they should doe otherwaies they should speake against their iudgement and conscience that this distinctioÌ„ is founded in the gospell and propounded by the Church but they say that it is not a doctrine seasonably to bee delivered in these times And might not this statizing reason aswell plead for Arrius his damnable Heresie being more generally disaffected by the state in those times Contra Lucifer dum totus mundus ingemuit sub Arrianismo as S. Hierom speaketh But I considered first that truth is not to be impugned suppressed is the common fury of Calvinists hath euer sought to extinguish it to the vttermost of their power in which respect I found my selfe extraordinarily affected for the reiection of their heresie in this behalfe And I trust it was not without speciall motion of that spirit which breatheth in the whole body of the Catholike church and consequently in every member of the same Secondly though time beare the blame yet men are in the fault therfore seeing that the opeÌ„ enemies of truth did barke when her secret friends did holde their peace I conceived that it was my duty rather to change the time from evill into good then to suffer it to grow from evill in to worse And though some men assisted with power to punish that which their peevish fansie disaffected did beare me downe by violence yet I tooke no lesse comfort by this iniurie which they offred vnto me theÌ„ courage by the course which they held against my doctrine For I saw that they rather observed prophane policie to force me vnto silence then either shew of iustice or piety in proceeding against my falsely supposed crime or waight of reason in convincing my vnderstanding And why they are the slaues of time but not disciples of truth ANSVVER HOw true this imputation vrged against vs is in the Romane ReligioÌ„ some parts of the Christian world see and others feele it Leo that kinsman of the roaring Lyon when he was about to go in visitation to his infernall cosen confessed how much worth to his purse fabula Christi that tale of Christ was as he blasphemously called the gospell And is it any better esteemed at this day among Papists at lest haue they not enioined tales and fables and lies to bee beleeved as well as the Gospell Indulgences and Purgatory to go no farther be they not only invented to get mony doth the Pope ever keepe fire but he hath his fuell from Purgatory Is not this doctrine of Monkery only inveÌ„ted to humor divers melaÌ„cholike fat pauÌ„ches If our land were a poore CouÌ„trey the Pope would never keep such a stirre it is not to gaine souls but Peter pence And to sum vp all in one word all religion depends on the Popes pleasure That as in the Metaphysickes the vtmost proposition is Nihil simul est non est so in Popish divinity the vtmost resolution is Papa non potest errare Wherefore Bellarmine holdeth Question of Supremacy which all the world seeth to be but a matter of Policie Bellarm. in praef ad 3 coÌ„trovers to be summam rei Christianae who then are the statizers To say nothing of your Iesuits that manage al the affaires of those Princes in whose Courts like Salomons Spiders they remaine Our Religion is the same which the Apostles did teach was in practise in the Primitiue Church happy is the state in which this true Religion flourisheth your distinction of Precepts and Counsels hath beene sufficiently caÌ„vased and you haue been taught in what sense wee retaine the name of Counsell and that S. Austin calleth your Consilia perfectionis Aug. lib. de perfect iustitiae ad coelestinum praecepta perfectionis It is a slander by which you seek to deceiue by your speech of accusing any of our part as if they did professe that your doctrine was true but not seasonable for these times We hold that all places and all times must entertaine truth and therfore your first collection is false Calvinists extinguish not truth Rome doth racke burne torture the Gospell and the truth therof but we feare the punishmeÌ„t of sinning against conscience and knowledge if wee should suppresse but the lest truth we behold it with an impartiall eie we represse not the professors but adversaries thereof of which number you were accounted one Your second Collection which hath more sound then sense is easily refuted time beareth no blame for truth secret enemies may looke against her open friendes but wisdome will bee iustified and though Sathan seek to sow bad seed in good ground yet the Lords busbandmen sleepe not but will reforme ill by good refute that is false

by faith Your last close concerning men assisted with power to punish you disaffected by peevish fancy is meerely false it was not peevish fancie as your Popish folly tearmeth it but it was religious piety policy that disaffected reiected your doctrine the power of Scripture of Fathers of all authority assisting them Rage not courage strengthned you and therefore Iustice and Religion did censure punish you and God wil without your repentance plague you for your vile and violeÌ„t tearms against the disciples of truth your selfe being a fellower of blindnes and a hater of goodnes In the meane time this is my 7 confirmation that our doctrine is true Religion and Catholique seeing they that seeke to disgrace it be either statizing Politiques or slaundering Heretiques able to say little in shewe lesse in sense least in truth Mr LEECH The eight Motiue The Protestantes can patiently suffer the articles of the Creede c. to be violated but they are severe in those things that repugne their vtility or sensuality whatsoever EVery truth in respect of God revealing it and the Church propouÌ„ding it is of equall necessity to be beleeved howbeit in respect of the matter it selfe one truth may be of greater consequence and dignity then an other And yet it is not the greatnes of the matter it selfe but the manner of revealing which tieth vs to a necessity of beliefe I will instance in this present busines The distinction of Evangelicall Counsailes from Legall Precepts is a truth to be accepted vpon necessity of salvation Why because it is sufficiently revealed vnto vs by God and fullie propounded by the Catholique Church so that it is either wilfull ignorance not to know it or extreame obstinacy to withstand it But yet the Articles of the Creede which are the first elements of faith commended vnto vs by Apostolicall tradition may iustly be reputed more waighty in respect of the matter which is handled therein as namely the descent of Christ into hell Which article of faith is admirably perverted by the Ministers in England un so much as 3. or 4 sondry opinions thereof are freely and vncontroulably deliuered by them vnto their simple flockes I might instance in their different opinions about the Sacraments and other high misteries of saluation wherin fanaticall spirits expatiate without any reproofe But I willingly pretermit these and come to other particular points of doctrine which I preached amoÌ„gst them without impeachment First against Caluin his hereticall Autotheisme destroying the vnity of the divine essence I taught with the Nicene Creede and all antiquity that Christ is Deus de Deo hauing the same substance that is in the Father really communicated vnto him in his eternall generation Secondly with S. Gregory Damascen the Greek Latine Church I taught that Christ assumed our nature perfit and complete in the very instant of his conception contrary to the absurd opinion of diuerse Calvinisticall Protestants who avouch that his incarnation was by teÌ„porall degrees and not by entire perfection in an instant Thirdly that God was only the permissiue not any impulsiue cause of sinne though Calvin blaspheme to the contrary and deride the distinction Fourthly Christ crying out Deus meus Deus meus c was not in a trauÌ„ce he suffred no torments of hell died not by degrees as though his senses decayed by little and little but in perfit sense paine obedience patience humility constancie he rendred vp his righteous soule a voluntary sacrifice for sin But the common opinion of Calvinists is contrary vnto this position Fiftly Filius spiritus sanctus quoniam non sunt a se diem horam iudicij nesciuÌ„t a se pater autem quoniam a se est scit a se Hilar. in Mat. Respectu ordinis non teporis Lib. epist 8. c. 42. In Marc. 13.32 Christ was not ignorant of the day of iudgement either as God or man not as God for though he knew it not primarily originally as of himselfe being not God of himselfe yet did he know it secondarily by way of communication from the Father Not as Man for though hee did not know it Ex naturÃ¢ humanitatis yet did he know it In naturÃ¢ humanitatis as S. Gregory distinguisheth And this doctrine is contrary to Calvin his blasphemous glosse to wit Christus communem habuit cum Angelis ignorantiam These and many such like doctrines directly opposite to Calvin his tenents as he is coÌ„trary to truth for though his disciples call him a great light of the gospel yet I rather approue the censure of D. Hunnius Calvin Iudaiz a famous Lutheran saying that Calvin is an Angell of darknesse could passe vnnoted and vncontroled by my Calvinian Iudges and all other adherents vnto that faction Why then is this distinction of Precepts CouÌ„sailes so hatefull vnto the Calvinists Alas it toucheth their coppy hold most of them being either married men or bending that way and therefore let Sacraments Christ Church c be abused nay let many points of Catholique doctrine be preached by Orthodox divines yet they are more attentiue vnto the suppression of this truth the like which doth more directly concerne their carnall pleasure and worldly profit For they that haue sold themselues to be the exact vassals of their owne affections and other mens wils are carefull to provide against any thing right or wrong true or false which may be preiudiciall therevnto rather attending what it is which will maintaine their sensuality theÌ„ what is orthodox in sound divinity ANSVVER The dignity of truth with the necessity of every truth we preach but this distinctioÌ„ so oft idle and vnnecessarily repeated I passe over as ever holding that they be Evangelicall precepts The Article of Christ his desceÌ„t into hell is not perverted by our ministers it is beleeued taught by vs witnesse Mr Rogers in his booke The Catholique doctrine of the Church of England Mr Perkins on the Creed our Articles concluded vpon in Convocation and other bookes in this kinde Bellar. de Anima Christi l. 4. cap. 6. Â§. quaeritur Bellarmin de anima Christi lib. 4. cap. 6. Â§ quaeritur 2. saith thus Omnes conveniunt quÃ²d Christus aliquo modo ad inferos descenderit Of the maner only of this descending if there bee some doubt there was the like also among the Fathers and so Bellarmine also in the place before cited declareth that aboue threescore Creedes of the ancient Fathers Councells leaue out this Article yet Luther Brentius the Centuriasts retaine it and Calvin cited by Bellarmin lib. 2. Inst cap. 16. Â§ 8. dicit hunc articulum in praecipuis habendum The schoolemen agree not on it Durand 3. sent dist 22. quaest 3. Durand 3. sent dist 22. quaest 3. is confuted by Bellarmin in his booke de anima Christi lib. 4. cap. 15. So that if this be a motiue to forsake vs it should also bee a motiue for you to

Vincentius rule is twice already interpreted and without any further answer to your clamarous repetitions interrogations You received not this point iointly from the fathers The Latin fathers how ever they retaine vpon mistake of S. Paul the word Counsel yet haue no part of your meaning the Greeke are so far from your meaning that they had not so much as the word They therfore that impugne your doctrin do it not vntruly or vnconscionably nor haue condeÌ„ned you as a brother a graduat or a Minister but because you were a false brother and betraied truth and in your degrees like the Sun that went many degrees backward that in your ministry you were disobedieÌ„t you were no better then a Minister of Sathan to buffet the eares of Gods servantes with heresies and in a stubborne opposition contradiction you did repugne Authority and orders stoode out against the Iudges and Magistrates that confuted and censured you And how could you professe such reverence to the fathers you knew not when you were so opposite to your natural fathers as this is your Country Academicall fathers as this is your Vniversity spiritual fathers as this is Aust 48. epist your Church We answer your Patriarke with Saint Austin in his 48. epistle Audi dicit Dominus non dicit Donatus aut Rogatus aut Vincentius aut Hilarius aut Ambrosius aut Augustinus sed dicit Dominus We honor the fathers and where they bring Dicit dominus our eares and harts be open to entertaine them And as S. Austin vsing the same words which your Patriarch doth both vsing the words of Scripture HaereticuÌ„ devita so this is my 9. irrefragable position to avoid that Religion which claimeth but hath no Antiquitie and only hath though it confesseth it not the most absurd and ridiculous Novelty for mainetenance of their positions Mr LEECH The tenth Motiue The Protestants for want of better meanes to convince the Catholiques propose vnto them questions of capitall daunger I haue often heard the Catholiques coÌ„plaine that where as they are persecuted for righteousnes sake for their Religion yet they are traduced with the crime of obstinacy disobedience treason and such like odious imputations But aboue the rest their iust griefe arising from vniust vexations did seeme to deserue great compassion forasmuch as their life and liuelyhood is alwaies in the mercie of a most vnmercifull law touching Reconciliation and the Supremacie matters of high and capitall nature Touching the later of these two I can say more Doctor Aray because the bloudy hart of a Calvinist did seeke my ruine and subversion thereby For whereas in my sermons I continually gaue this stile vnto his excellent Maiestie viz in all causes and aboue al persons for iustice and iudgmeÌ„t supreme Head and Governour the Calvinist suspecting me not to stand throughly affected to the kings Supremacy according to the purport of the law whereby his Maiestie hath as much spirituall Iurisdiction as ever the Pope de facto had in England and 26. Henr. 8. chap. I. I. Edward 6.1 Elizab. See these things excellently discoursed by a Cath. divine against the 5. part of Sir Ed. Cookes Reportes by vertue of his saide supremacie power of Excommunication is graunted by the Lord Chancellour vnto the Delegates vpon Appeales from the Archbishop of Canterbury his courts wished M. Vicechancellour to examine me vpon this point and to require my opinion therein Which severity though it was then declined yet if that other Calvinist had beene in office as lately he was al meÌ„ may easily conceiue into what extremity of perill I had beene cast For though I ever did and shall attribute that right vnto his Maiestie which by the law temporal not dissenting froÌ„ law divine is annexed vnto his imperiall crown yet I must confesse that I did purposely moderate his title of Supremacie as the law hath established it because I alwaies conceived that the stile of Defensor fidei given vnto the Crowne of England by the Pope did more properly belong vnto him then the other which was translated from the Pope vnto the Crowne by the violence of a King and by the flattery of his subiects And if Doctor Airay had made a coÌ„science of his Masters iudgement he would rather haue condescended vnto the equity of my opinion then sought to draw my life into the certainety of such a danger But these men are so possessed with malice and adulation that they rather desire to satisfie their owne passions and to winne favour from their Superiours then to speak or doe according to the truth which pleadeth for it selfe within their corrupt hearts and dayly accuseth them before the throne of greatest iustice ANSVVER MAny complaine without a cause as the ful bellied Monks so fatte that they coulde scarsely breath yet cry Heu quaÌ„ta patimur pro Christo The Protestants never persecuted your Religion but for the vnrighteousnes therof The mulct was inflicted for Popish opinion but execution never was threatned for Religion The oath of supremacy required is not as you treacherously cal it a most vnmercifull law if it were not required it were an vnwise vniust mercy Your accusation so vncharitable as to tearme him bloody who in his governement hath beene meeke as Moses nay in heavy iniuries cast vpoÌ„ him hath beene as meeke as a Lambe and not opened his mouth I would you were as farre from bloodthirsting as his hart was froÌ„ the desire of your bloodshedding But if you remember the particulars as they bee discussed in my answer Pag. 262. it was most seasonable to sound how you stood affected to the kings Maiesty when you denied your faith and appealed from your Church The rather because in your Prayer you often left out the words supreame Head and Governor For howsoever you infer that you vsed all that belongeth to the Supremacie in acknowledging his most excellent Maiesty to be supreame Head and Governour in all causes and aboue all persons for iustice and iudgement yet seeing in the forme of the oath prescribed vnto al you were in particular bound vtterly to testifie declare in your Conscience that the Kings Highnesse is the only supreame Gouernor of this Realme and of all other his Highnesse dominions and countries as well in spirituall or Ecclesiasticall things or causes as TeÌ„porall you ought for the avoidance of this suspition to haue spoken cleerely and plainely I knowe there be some that vse such manner of speech in their publike prayers for his Maiestie yet their forme is much more consonant to the required forme then yours is And howsoeuer Salomon was placed on his throne for iustice and iudgement as the Queene of Sheba told him and Doctor Raynolds in the end of the Preface to Harts Conference 1. Reg. 10.9 affirmeth that the Lords Annointed are the higher powers ordained to execute iustice and iudgement yet ever these words haue beene interpreted to containe not only ius Politicum

but Ecclesiasticum in which point you were most vnsound vouchsafed not to afford so much vnto the Kings most royall Maiestie as Hart doth who in the end of the Conference thus cloaseth out of S. Austin D. Rain conf with Hart. c. â— 10. fol. 589. Kings do serue God in this as Kings if in their own Realme they commande good things and forbid evill not only concerning the civill state of meÌ„ but the Religion of God also and thus much saith hee I subscribe to I omit here to lengthen my discourse by inserting any speech coÌ„cerning the Oath The Apology where of seeing Maiesty hath so divinely and powerfully delivered As also that the grounds of all that can be said are so exactly long since proved by that Reverend father of our Church the Bishop of Winchest now of late in the divers answers to the snarling Curres that barke at the Ecclesiastes of our Salomon I also omit purposely the quotation of your Cath. Divine against the exquisite labours of that most Reverend and most iudiciously learned Sir Edward Cook because others of eminent place either haue already perfited or very shortly wil silence your Catholique diuine Your profession that you attribute as much to his Maiestie as the law Temporall requireth not disseÌ„ting from the law divine is false The law divine doth giue vnto Caesar place vpoÌ„ earth next vnto God And from the vertue of that law is derived the oath of English men for the KINGS Maiestie against the Pope 2. Kings 11.4 vsurping part of his right as well as Iehoiada of the men of Iuda for Ioas their King against Athalia that vsurped his state And doe you presume to moderat this title of Supremacy I would from my soule that I might moderate your title of Traytor It is too much to be an Apostate an Adversary but in this kinde to offeÌ„d it is an offence with a high hand You see theÌ„ that the Doctor had good reason to susspect you wheÌ„ you translated your selfe froÌ„ the title of subiection the KINGS Maiestie as much as in you lyeth froÌ„ his lawful dominioÌ„ You shoot at Calvin in your margine and againe and at the Doctor in your Text the Reverend Doctor is scholler to none but Christ though he and all honest men doe reverence blessed Calvin And Calvin in the place quoted reproveth not the title of Head as Protestants graunted it but in that sense which Popish Prelats gaue it him namely Stephen Gardiner who did vrge the title of Head so as if he had meant thereby that the KING might doe things in Religion according to his own will and not see them done according to Gods will Wherefore cease that calumny and quench that tongue which setteth on fire the course of nature and is inflamed by hell fire You were not oppugned by any flattering devise or spiteful malice as you affirme but by truth and faith alleagiance to God and the King Hence I ground my tenth pillar that their religion is bad who possessed with malitious recusancy and treacherous Apostasie speake evill of those that bee in authority and yeeld not Caesar that which is Caesars or vnto God that which is Gods Mr LEECH The eleuenth Motiue The Protestants manner of proceedings against Catholiques and Catholique Religion is absurd in reason and vnequall in Iustice And hence they are proued to be Heretikes IN my perusall of the ancient Fathers and Ecclesiasticall histories I did very often obserue these two things First that the Catholike Church had wisdome to discerne Hereticall innovations Secondly that she had power to enact necessary lawes for the suppression thereof so that an Heresie could not escape hir censure nor an Hereticke hir iustice If Popery therefore be Heresie and Papists Hereticks as some fanatically brand them then surely the Catholike Protestanticall Church is able to shew that she in all ages hath impugned this Heresie and that she hath her proper lawes to proceed against Hereticall offendours If not so then doubtlesse she is no more Catholique then the furious Congregations of Donatists Arrians and such like who afflicted the true Church against all order of iustice being neuer able to shew any Catholike predecessors who maintained their opinions nor any lawes made by them to correct the impugners thereof That this is the condition of Protestants I am a witnesse by their disorderly proceeding against the Doctrine which I delivered out of the conforme testimonies of the Church For whereas it pleased my Calvinian iudge to call it Popish erroneous false lying absurd Doctrine they could not reproue it otherwaies then Arrians and Donatists that is to say by reiecting the Fathers and by a tumultuous processe without any legall course And though I required them to deale with me as with an Heretique by refelling my doctrine and by proceeding Canonically against me yet they oppressed mee with authority alone hauing their will for reason and their power for iustice But for asmuch as I haue such abundant proofe for the verity of my doctrine and that their opinion is condemned in the Church for no lesse then Heresie Ambr. 10. lib. epist epist 80 81. by Syricius Bishop of Rome and a Counsaile there by S. Ambrose Bishop of Millain and a Counsaile there I appeach them confidently as Heretikes for embracing Iovinianisme as Heretikes for contemners of Antiquity and therefore as Heretikes culpable of singular pride Which infamy if they can wash away from themselues by learning and honesty then I will retract my sentence and confesse my selfe to be an Heretke for the one of vs must needes be Heretikes howsoeuer every ingenuous indifferent man must needes confesse that they did not carry themselues as they should haue done to proue mee guilty of this crime ANSVVER In your abusall of the Ancients you observed much and deserved little for it because it was farre from their meaning to speak as you desired to teach them Your two observations here be good I coÌ„fesse but ill applyed For the Catholike Church being the same with our Protestants in all ages hath impugned the heresies which Papists mainetaine The Valentinians worshipped the Crosse and were condemned as Hereticks saith Irenaeus The Carpocratians worshipped Images they were condemned for hereticks Iren. lib. 1. Aug. haeres 7. saith S. Austin Collyridiam hereticks for adoring the Virgin Mary Angelici hereticks for adoring the Angels Pelagians hereticks for holding perfectioÌ„ Priscilianists heretickes for mental reservatioÌ„ Maniches herteicks forbidding to eate flesh Tatians and Montanists forbidding marriage and Anthropomorphites painting God in similitude of a man Are not these all by Austin Irenaeus and Epiphanius and others condemned bee not all these positions by the Church of Rome maintained For our Catholicke ProtestaÌ„t Predecessors the fathers of the first 500. yeeres are ours and from thence a continuall succession of learned faithfull couragious teachers in all the following ages as Mr White in his learned Chronologicall collection in

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