A triumph OF truth.  
OR Declaration of the doctrine concerning EVANGELICALL COVNSAYLES; lately delivered in OXFORD by HVMFREY LEECH M. of Arts,& Minister.  
WITH Relation of sundry occurrents, and particularly of D. KING, the vicechancellor, his exorbitant proceedings against the said H. L. vpon his constant propugnation thereof.  
ALSO The peculiar MOTIVES, ensuing thereupon, which persuaded him to renounce the faction of heretical Congregations,& to embrace the unity of the CATHOLIQVE Church.  Great is the truth, and prevayleth. 3. Esdr. 4.41. 
M. D.C.IX.   

TO THE LEARNED, WISE, AND INGENIOVS academics FLOVRISHING IN THE RENOWNED university OF OXFORD.  
EXPERIENCE doth well approve S. Bernards saying; Efficacior lingua, quàm litera: the tongue is of greater efficacy, then the ●pen. And therfore I suffer no little disadvantage, in that I must now speak unto you in a silent letter, and pled my cause by a mute advocate of my mind.  
But since I write unto them, who are ●ot strangers in my business, but as well ●ye witnesses of the wronges, which I ●ave endured, as ear witnesses of the Doctrine, which I preached amongst ●ou; my undoubted hope is, that your heartes will be touched with some compassion either towards me, vnworthily entreated by a faction( for I will not impute the crime of a few unto all) or towards yourselves, whom this particular doth very highly import, in respect of your learning, honour, and estimation.  
For as the injury, which God, and his truth haue sustained in my person, is now made known not only unto our nation, but the famed thereof beginneth to spread itself abroad in these forayne parts, so it concerneth you( my loving Fathers, and Brethren) to wype away that disgrace, and blemish from your Mother, and yourselves, which some of her unnatural Children would both stain her with, and derive vpon you; endeavouring to obscure their private folly in the public shane. Which protection I will never afford unto them, unless they can obtain it by your own consent.  
Wherefore, out of my affectionate zeal unto your credit, I do both humbly desire, and earnestly require you to avert this infamy from your noble Mother, and to free hir from the imputation, which, otherwayes, you draw vpon hir, as being either a patroness of falsehood, or fearful to defend the truth: which folly in the first, or pusillanimity in the second, is a great stain unto men of your quality, and place.  
For you style your university the fountain, and the Eye of the kingdom. And you say not unfitly; forasmuch as the Doctrine there taught doth stream forth into all parts of our nation: and all men come unto you to receive information of their understandings, by your academical instruction.  
In which respect you stand deeply obliged unto God, and men( as you haue care of his glory, and their benefit) to vindicate the truth from oppression,& to redeem hir out of captivity into freedom, that hir lustre may not be darkened, where so great a pretence is made of the ghospells light.  
Which just kindness if I may not procure at your hands, yet the truth shall not be impaired thereby: nor will I be any whitt discomfited, otherwayes then in a sorrowful commiseration of your estate. For my resolution is firmly made within mine own heart, to spare no travayle, that I may purchase condign approbation of my cause from all the universities in Europe: if iustice may not be there done, where Gods truth, and I( merely for hir sake) haue received such injury, as seemeth almost incredible unto strangers, who do not yet sufficiently understand the courses of D. King, and of other Caluinists; the assistants of his spleneticall proceedings.  
Finally( my Brethren) with my honest petition, and necessary counsel, I join my hearty prayers( and tears with them) that it would please the author of all goodness, and the God of all truth, to powre the abundant riches of his grace into your souls, that your understandings may be fully enlightened with his truth, and that your consuls may be made conformable thereunto in your profession of the holy catholic faith. For which as I now suffer the want of my native country, so, in defence thereof, I shall be ready to yield up my life, when it shall please my gracious Lord to call me unto that honour: whereof I am vnworthy.  
FARE you WELL. From Arras. 14. March. 1609. Your devoted Brother in Christ. humphrey Leech.   

The general Contents of this Treatise distributed into three parts.  

THE FIRST PART containeth the authors entrance into the Doctrine of EVANGELICALL COVNSAYLES, with his defence of the same against the secret murmuration of the Brethren in OXFORD; and against a certain lecture red there publicly, and purposely in impugnation thereof.  

CHAP. 1. The first ingress into the doctrine of EVANGELICALL COVNSAYLES.  
CHAP. 2. The 'vice chancellors silence; the Brethrens murmuration.  
CHAP. 3. The said doctrine illustrated vpon occasion of the Brethrens calumniations.  
CHAP. 4. The Kitchin-conference of D. Hutton with the author, vpon the aforesaid illustration of this doctrine.  
CHAP. 5. D. Hutton required a copy of the former Sermon. His surcease thereupon, as also vpon conference with a learned doctor, from prosecuting the author any farther.  
CHAP. 6. D. Benefield his public lecture against this doctrine.  
CHAP. 7. The authors defence thereof, and of the FATHERS in a Sermon.  
CHAP. 8. A conclusion of the first Part, with an admonition unto the academical Reader.    

THE SECOND PART containeth the irregular, and violent proceedings of the vicechancellor, and his complices against the author, and his doctrine. Whereby the nature of heresy, and heretics doth plainly discover itself.  

CHAP. 1. The author convented by D. Hutton, vpon delivery of the last Sermon.  
CHAP. 2. The author indignly used by D. King, after his return from London.  
CHAP. 3. The final proceedings of D. King, and his assistants against the author, and his doctrine.  
CHAP. 4. D. Kings perfidious, and vnjust dealing with the author.  
CHAP. 5. The author summoned to Paules cross, and defeated. D. Kings conference with a learned divine in London, touching evangelical counsels.  
CHAP. 6. The authors appeal unto the archbishop; and what intertaynment he found in Lambeth.  
CHAP. 7. The author( being retired unto private meditation) sought out by one of the Archbishopps Chaplaynes, and solicited to repayr again unto Lambeth. His resolution vpon a better course.    

THE THIRD PART containeth 12. motives( briefly, and naturally deduced out of the premises) which persuaded the author to embrace the catholic Religion.  

I. The Protestants admit not a trial of their Religion by the Fathers; whatsoever they pretend to the contrary.  
II. The Protestants prefer the Congregations of Luth. Calu. &c. before the ancient catholic Church.  
III. The Protestants brand catholic doctrine with the name of Popery.  
IIII. The Protestants subvert the truest means of piety, and devotion.  
V. The Protestants corrupt the Scripture in defence of their opinions.  
VI. The Protestants are Iouinianists, and therefore heretics.  
VII. The Protestants accommodate their Religion unto the State, and present time.  
VIII. The Protestants punish not doctrines merely in respect of their falsehood, but as they are contrary unto their profit, and pleasure.  
IX. The Protestants do unconscionably impugn the known, and manifest truth.  
X. The Protestants, for want of better means to convince the catholics, propose unto them questions of capital danger.  
XI. The Protestants manner of proceeding against the catholics is absurd in reason, and unequal in justice. It proveth them to be heretics.  
XII. The Protestants superior magistrates concur with their inferiors to oppress the truth, against all conscience, and equity.   
In the conclusion of this Treatise, ensue the testimonies of the greek, and Latin Fathers, concerning evangelical counsels; with an advertisement to the Reader.    

THE PREFACE unto the whole discourse.  
WHEN I first set footing into this present business, my purpose was not( no not in my most secret thoughts) to enter into any point of controversy, or to give occasion of offence, or dislike unto any: only my resolution was, plainly, and positively( as the course of my studies had ever bent, and carried me) to glance at a main point of doctrine( it coming but obiter in my way) directly warranted, nay lineally deduced from the uniform consent of all ancient times; bequeathed unto us by the perpetual tradition, and practise of the Church.  
But yet since, contrary to my probable persuasion, certain private spirits( whose faith is their own fancy) ytching rather after profane novelty, and heretical innovation, thē abiding the wholsome doctrine of sacred Antiquity, and the Churches dogmaticall tradition, haue, by all means, laboured to impugn my doctrine, and to defame my person: I haue thought myself in conscience, and duty( both before God, and man) obliged, aswell for the general satisfaction of all, whom this present business may any way concern, as for my own discharged in particular( being the party herein especially interested) briefly to compile, and publish the whole cariadge, and progress of this matter, in the ensuing treatise; humbly recommending, and ever submitting my opinion unto the grave, and infallible iudgment of the Church, at whose feet, and tribunal alone prostrating myself, J must stand, or fall: as also referring myself, with the moderate deportment of my cause, unto the sincere iudgement of the discreet, and impartial Reader.   

THE FIRST PART containing my entrance into the doctrine of evangelical counsels with my defence of the same against the secret murmuration of the Brethre● in Oxford: and against a certain Lecture publicly, and purposely red there in impugnation thereof.  
A triumph OF truth. OR DECLARATION OF THE DOCTRINE CONCERNING EVANGELICALL COVNSAYLES;  

CHAP. I. The first ingress into the doctrine of EVANGELICALL COVNSAYLES.  
entreating of this parcel of holy scripture; I saw the dead, 
In a Sermon at Christs-Church in Oxford 1607 Apocal. 20.12.  both great, and small, stand before God; I distinguished a fourefould acception, or signification of great, and small. FIRST; great, and small for worldly authority,& temporal condition. SECONDLY; great, and small in respect of heavenly supereminency of grace, and spiritual infusion. THIRDLY; great and small in lieu of diversity of rewards, and retribution. FOVRTHLY; great, and small in regard of contrariety, and disparity of works, and operation.  

Moral. li. 26. cap. 24. 25.  Hereunto I applied that distinction of S. GREGORY; Quidam judicantur,& pereunt: quidam non judicantur,& pereunt: quidam judicantur,& regnant: quidam non judicantur,& regnant. That is( as another ancient writer, somewhat varying the words, but keeping the sense, doth excellently render it) some are to be judged, and damned; perishing by iudgment. Some are judged,& damned already; perishing without iudgement. Some are to be judged& saved; saved with iudgment. Some are judged and saved already; saved without iudgment. And all this diversity of iudgment ariseth from contrariety, and disparity of works, acted, and done here in this life, by great and small mentioned in my text.  
This distinction I briefly dilated vpon, as the straightness of time( which now had overtaken me) would give me leave, and coming to the last member of the distinction, in the very close, and upshot of the sermon, I concluded, that those, who were to be saved without iudgment, are such, as did transcend the precepts of the law by due performance of EVANGELICALL COVNSAYLES of perfection; endeavouring not only to perform the moral obligatory decalogue, but thirsting after more eminent perfection added, nay voluntarily by power of an arbitrary choice, offered unto the lawgiver more, then the general precepts of the law necessary tied them unto; deuoting, and consecrating themselves unto the heavenly profession of spiritual poverty, Angelical Chastity, and humble Obedience, renouncing their own will, foregoing carnal concupiscence, forsaking all things, yea and themselves, for Christ, and heauens sake. That is to say; they despise the worlds transitory trash, and pleasures; and only thirst after spiritual goods, which are the true treasure of heaven.  
This was the sum, and substance delivered in my first entrance into this point, M. doctor king( vicechancellor of the university) being then present; and giuing no signification of dislike conceived by him against the verity of this doctrine.   

CHAP. II. How vpon the vicechancellours silence, the BRETHREN murmured secretly against the aforesaid doctrine.  
NOw let the indifferent, and judicious Reader observe, whether I may not more then probably conclude, that either the vicechancellor, at this time, apprehended it not; or apprehending it, in his own true iudgment, and conscience disgusted it not; or distasting it, yet being not able to convince, and refel the demonstrative evidence of it, could haue been content to wink at it, and give it his indulgent connivency, so that it might thus haue passed away in silence.  
Was the point erroneous? where then was his iudgment, that should haue descried it, if it deserved his censure? why escaped it then vnrebuked? might this doctrine now pass currant, and must it afterwards be judged counterfaict? In a word: is the doctrine as it was generally intimated, allowable; and are the particulars therof being now dilated, and amplified, made thereupon intolerable?  
Howbeit certain of a purer strain( BRETHREN some men call them; and Brethren I confess them to be; fratres in malo, as Simeo● and levi sometimes were) secretly murmured, and began in corners privately( as heretics usually haue done) to traduce me, my doctrine, and my author S. GREGORY: calumniating that in secret, which openly the● durst not yet adventure substantially to impugn.  
The report, and rumour whereof( by relation of some friends) no sooner came unto m ears, but presently( knowing well the assure● grounds of my doctrine) I addressed my selfe myself● to haue satisfied,& contented any ingenious, and unpassionate auditor, by a second repetition, with a brief, punctual, and perspicuous explanation& confirmation of my aforesaid doctrine: For I was altogether unwilling to suffer the least imputation or scandal to be fastened vpon it, or vpon the author( were it but in corners secretly) and farther, though I intended not to run into a public opposition, yet now occasion might be ministered unto me, and others to vindicate a necessary truth from the detraction of calumnious tongues.   

CHAP. III. How the former doctrine was illustrated, vpon the BRETHRENS private calumniation therof.  
BEING thus occasioned by the secret,& clancular murmuration of Brethren( the famed whereof began now to disperse itself abroad) to address some defence of my former doctrine; I took the next opportunity to supply the public place, and willing rather to give a little further touch to convince the said Brethren, then to dwell, as yet, vpon any main, and full discourse( which was not my purpose; the point being yet not publicly contradicted) I repeated, and dilated vpon th● point more at large; as it was originally deduced out of the last branch of S. GREGOR● his distinction; to wit, quidam non iudicantu●& regnant: to this purport, and effect.  
Of this point( said I) I may speak as S. joh● speaketh to the seven Churches of Asia; co●cluding ever the burden of his admonitio● with a pathetical epiphonema in the reprehension; Let him that hath an ear to hear, hear wh● the spirit saith to the Churches. And may not apply; let him that hath not only an ear to hear, b● a soul to save by the ears hearing, hear wha● the celestial oracle, heavenly spirit, and C●tholique Church jointly speak, and deliu● concerning EVANGELICALL COVNSAILE●  
Or I may speak with our blessed saviour advising, exhorting, counsayling, yea, out ● the whole mass of mankind, inviting, nay i● citing some to that angelical gift of virgina● chastity; 
Math. 19.12.  qui potest capere, capiat; he that can a●pire to the top of angelical integrity, l● him become a votary of virginal Chastity.  
This is S. Paul his sapientia inter perfectos; ap●stolicall wisdom for men of angelical perfection. These easily disclose, and discover th● worlds foolishenes& impostures, when the paragon them with heauens remuneration, an● treasures. These are the salt of the earth, and the light of the world: stars fixed in the sphere of heaven, the Church militant; not wandring in their motion towards heaven, the Church triumphant.  
These are our best pilotts amongst men; their godly conversation ought to be our holy imitation. These guide by their examples the barks of our bodies( wherein the eternal treasures of our souls are carried, as in earthen vessells) through the perilous rocks of the seas of this world, that they may arrive safely at the designed haven of heaven, when they flitt from the bed of this mortal body.  
These are beacons on a hill( the hill of the Church) whose lives as lights, and burning lamps, forewarn, and so forearme us against all invasion of any spiritual enemies. These are entia trascendentia men foaring above the ordinary pitch of men, celestial men, terrestrial Angels, surmounting and transcending the precepts of the law by evangelical counsels of perfection: endeavouring not only to perform the law, but thirsting after a more holy, heavenly, and excelling perfection, haue pe●formed more then the laws general precepts obliged them unto; adding over,& above the law, that which the law wanted of the merit of perfection; as S. basil speaketh; professing spiritual poverty, 
De vera virginitate prope finem.  angelical Chastity, and humble obedience; and all this for heauens sake.  
And that they may more readily follow, and devoutly adhere unto Christ they cast away that which presseth down so fast, nay which often times presseth down to hell; ouerloading, and surcharging the soul with immoderate weight; the thorny cares, and choking riches of this present world.  
These with fear and trembling recount,& remember that terrible interrogation of out saviour concerning the worlds riches,& the profit redounding unto man in the vain, and main pursuit therof; what shal it aduantage● man to win the whole world,& to loose his own soul?  
And therfore these professors of evangelical counsels, merchandising for their souls earnestly with al spiritual endeavour vpon the seas of this world, follow the counsel, which Christ gave to the young man( who came to 〈◇〉 the WAY to learn the way to heaven) if tho● wilt be perfect, go sell all that thou hast, and give t● the poor, and thou shalt haue treasure in heaven, an● come and folow me.  
O what an exchange had this young man made what an offer did Christ make him, wha● counsel did the wisdom of the father give him, how much doth it now repent him? In ● word: o how happy had he been, both in body and in soul, since he had been secure of the salvation both of body, and of soul, and not only secure of that, but thesaurum habuisset in coelo, his penny had been of pure gold, and he had had measure for measure, yea above measure, heauens remuneration heaped vpon him in lieu of Christian perfection, if he had partend with himself, and abandoned the worlds trash, to haue partaked with Christ, and heauens treasure.  
And yet this being a counsel not a precept, it is not enjoined as a precept to all, but given by way of counsel unto perfiter men, as the fathers teach. And the reason is excellently rendered by S. GREGORY the great, to be this. It is not enjoined as a precept to all( for then were it sin either to mary, or to possess any of the worlds goods) but yet it is counseled unto men of more holy rank; For these haue an arbitrary, and voluntary choice in their things.  
Such were the Apostles, and those apostolical men, that having possessions, sold them, brought in the money and laid it down at the Apostles feet. 
Act. 4.   
Such was holy Antony that ancient monk of Egypt; S. Paul the eremite; S. Benedict; S. Hierom; S. basil; S. Gregory Nazianzen; S. Gregory the great; S. Bernard, and many other doctors, and Fathers; the most renowned lights of learning, and greatest pillars of the Church.  
And was not Christ himself master, and Regius Professor of this spiritual poverty? spiritual I call it, because the contempt of this world for the hope of heaven, is the work of Gods spirit, wrought within our souls. witness his entrance into this world, when his house was a stable, his cradle a cratch; witness his continuance in the world, living mearely vpon alms ministered unto him by certain godly women, and devout persons. witness his complaint; the foxes haue holes, and the birds of heaven haue nests, but the son of man hath not, whereon to rest his head. And was he any richer at his departure out of this world, when wanting a sepulchre of his own, he was interred in an other mans tomb?  
Finally; though he were lord, and owner of all( being God the lord, and creator of all) and the sole heyre-apparant of heaven, and earth; yet was he content to forsake all: of rich he became poor, teaching as well opere, as ore, by example of living, as manner of teaching; real practising, 
Act. 1.  as oral instructing; first doing,& then teaching; and all to this end, vt conversatio magistri forma esset discipuli; as blessed lo speaketh; 
Ser. 5. de Na●●uit. Christi.  that is, that he might generally wean all Christians from the love of this world; but especially, that he might become unto his disciples, and all apostolical men, a perfect pattern of this spiritual poverty; the maisters conversation being the schollers best instruction.  
For Christ came not down from heaven to earth, from the bosom of the Father, by his eternal generation, GOD, to the womb of his Mother, by temporal incarnation, MAN; when he deigned to stoop down so low, nay vouchafed exinanire seipsum, to put of the garment of his Fathers, and heauens glory, investing his incomprehensible deity with the base rags of finite mortality; I say Christ did not perform all this onely to fulfil the moral Decalogue, but over, and above the laws righteousness, he taught that, 
See S. basil. de vera virginit.  which the law wanted of the merit of perfection.  
And as he taught this unto us by practise in his own most sacred person, and in the persons of his Apostles, so he left us the first pure primitive Church, and raised up many in the other succeeding ages and Centuries of the catholic Church, to be examples, and patterns of these evangelical counsels.  
This was the sum of my Repetition, with a more ample explanation of my former Doctrine; justified now in public against the Brethren, who had traduced it in their whispering conventicles, according to the liberty of their private spirits.   

CHAP. IIII. D. hutton his kitchin-conference with me vpon the delivery of this last sermon.  
THIS sermon being ended, and supper time immediately approaching; M. doctor Hutton( one of the Channons of Christ-Church; now deputed Prouicechancellour in the absence of M. doctor King) sent for me by one of my fellow chaplains into the common kitchen, 
A place fitt to treat vpon Iouinianisme; but unfit for the sacred mysteries of Religion.  to confer with me vpon the point delivered in my sermon.  
Hither I no sooner came, but, he( interessing himself in the quarrel of IOVINIAN) began very fiercely to assault,& charged me for preaching scandalous,& erroneous doctrine; excepting farther against the terms of angelical Chastity, and evangelical counsels of perfection; expressly mentioned by me in the aforesaid sermon.  
The onset being thus given by his worship, my ward was; Sir.( under your correction) the doctrine lately by me preached( howsoever you disconceipt it) is not, nay cannot possibly be either scandalous, or erroneous; for it is the doctrine of that great Pillar of the latin Church S. Gregory; accorded unto, and confirmed by uniform consent of fathers, both of the greek and latin Church.  
As for the terms of 
Vigrinity equalleth itself to Angells; yea, if we examine well the matter, we shall find it to exceed Angells; for that contrary to nature, it getteth a victory in flesh above flesh, which Angels do not. Cypr. de bono pudicitiae  angelical Chastity;& evangelical counsels of perfection, I haue not hammered them vpon any anvil in the forge of my own brain, but rather borrowed them from Orthodox Antiquity.  
Against this he replied; 
Virginity( an angelical gift) exceedeth matrimony, as much as an angel excelleth a man. Damasc. li. 4. Orthodoxae fidei, cap. 25. Vide Cypr. de nativitate Christi& Hieron. lib. 1. contra jovinian.  that if I preached any erroneous doctrine out of S. Gregory( such as this must needs be) then both the defence of the doctrine, and author himself would be required at my hands. For( said he) cannot Gregory haue his errors, but you must broach them here to infect this place with POPERY?  
This was the account, that the culinarian doctor made of S. GREGORY the great; one of the holiest,& learnedst doctors, that ever breathed in the CATHOLIQVE Church; 
Ildephonse de viris illustribus ca. 1. Isidore de viris illustribus cap. 2. Vide Greg. Turon. lib. 20. Histor. de laudibuat Gregorij.  excelling S. Antony in holinesse, S. Cyprian in eloquence, S. Augustin in wisdom; full of compunction, humility, the grace& fear of God; endued with such light of knowledge, that not any of the present time was equal unto, no nor of the former: to whose moral exposition of scripture all the doctors give place,& that in the iudgment of a general council.  

Concilium toledan.  Did it then become M. doctor hutton to detract from the due worth of so great,& learned a Saint? since I may yet add this to perfect his praise; whatsoever he was unto others, doubtless unto us he was an Apostle( to speak in the phrase of the Apostle) to whom our ENLISH nation standeth perpetually obliged for her conversion from paganism unto the Christian faith. 
Beda, Ecclesiast. Histor. Angl. lib. 2. cap. 1.   
But to pass over the praise of this bright shining star in the firmament of the Church; my rejoinder was, that this doctrine must first be proved to be erroneous& scandalous before any such imputation ought( upon absolute necessity) to be imposed, and fastened vpon it, since scandal doth arise from error,& error is an approbation of that, which is false in iudgment, and understanding.  
And as for defending of S. Gregory, my opinion then was,& now is, that the very name, itself,& Authority of this worthy Father ought and would rather( amongst all learned, and judicious divines) be my just defence and full discharged, then that his credit should be so far called into question, as now( after a 1000. yeares continuance in the catholic Church of Christ: being generally reputed Orthodox so long) to stand in need of mine, or any other manns defence whatsoever.  
And yet rather then the doctrine shal be thus odiously traduced, and my author want his promerited defence, I will according to that poor ability( wherewith God hath enabled me) endeavour to defend both it,& him: and therfore if S. Gregory, in this point, hath not transgressed the bounds of ANCIENTER Church, nor crossed any tenant of his own PRESENT Church, nor yet, for this, hath hitherto been censured by the lawful iudgement of any catholic SVCCEDING Church: nay if the Church more ancient then his, his own present,& the ever after succeeding Centuries of catholic Church haue, from hand to hand, delivered unto him, received with him, and with uniform consent followed him in this point of doctrine, never so much as once noting it, questioning it, impugning it, contradicting it( which certainly they would haue done, had the doctrine been erroneous: for their devoted piety spared no heretic, 
Origen Mill●nar; tertul. Montanising Cypr. rebaptising.  no not the most renowned martyrs, nor glorious fathers of the Church in any of their errors, repugnant unto the unity of catholic verity) then, vpon these premises, I may irrefragably conclude in defence of my author, and doctrine, that S. Gregory his position is no private opinion hatched out of his own brain, but the uniform deduction,& tradition of Chri● his spouse the true catholic, never errin● church inspired, guided,& directed by Go● his holy spirit in all ages.  
But M. doctor Hutton lending a deaf ea● unto my defence( though in my conscience and iudgment, it ought to haue satisfied him sounded another alarome, and ringed a fre● peal in my ears, chardging, nay surchar●ging me ( ad nauseam usque) for holding an● distinction betwixt PRECEPTS and counsels. For( said he) there is no such distinction: those, which you falsely call Counsayle● are in deed Precepts and not counsels.  
And this was his definitive resolution, sifting out of the sieve of the Church all th● wheaten meal, I mean the fine flower of sp●rituall poverty, angelical Chastity, and leauin● nought else within it, but the bran, and hu●kes of jovinian his heresy; which( to speak o● it in one word, as it deserveth) is the very evacuation,& exinanition of all the best fruit of our Christian Religion. And this he di● with an earnest protestation; not being able t● contain himself from vowing,& solemne● swearing before God, that he would sand me v● to my lord bishop of London, to answer the point before the high Commission.  
To this I replied. sir: the distinction betwixt Precepts,& counsels is no devise of mine, but the doctrine of S. Paul, grounded vpon Christ his restrictiue negative; non omnes capiunt: whereupon S. Paul had no precept: and vpon Christ his exhortative affirmative, qui potest capere, capiat. 
1. Cor. 7. 2●.  Hereupon the Apostle giveth his counsel; Consilium do:& thus all ancient Church hath interpnted his sentence.  
But admit( by way of supposition) your peremptory conclusion,& suppose that there be no counsels, but let all be precepts; do they not then as PRECEPTS bind you, and that sub poenâ? For that which is a precept is commanded; that which is commanded, must be done of necessity; that, which must perforce be done, is punished being left undone: and in vain is that commanded as necessary, which is left in the free choice of the commanded as voluntary as S. jerome teacheth. 
lib. 1 contra Iouinianu.  wherefore give me leave( without offence) to demand; why do you, or any other mary, or possess any of the worlds goods? ought your practise to be contrary to the precept? And doth not S. Gregory teach, that if counsels were precepts, then were it sin,& that damnable too, to possess any of the worlds goods? And were not marriage taken away( which is no less then flat heresy) if virginity were a precept? 
De vera virg.  as S. basil and the Fathers teach.  
This I demanded; but he then passed it oue● with silence;& therefore I expect his answer now, how he can avoid this consequence which followeth vpon his own learning.  
As for sending me up to London, to answer the point there, my reply was; that, for m part, I was ready to answer unto the point and to justify the doctrine either there, or els● where in what consistory soever in the kingdom. Onely for your own credit sake, an● place( said I) which you supply, I wish that i● would please you to be better advised; at leas● to confer with some other doctors, wh● heard the sermon as well as yourself, and maturely to deliberate, whether there be scandalum datum, or acceptum, a scandal on my par● justly given, or on your part unjustly taken;& whether your exception against my doctrine will bear weight, or no, being poised in a● indifferent balance of equity; before you resolve vpon this precipitation. otherways you shall bewray great want of sound iudgement in opinion, and disclose much ouersigh● in discretion.  
And farther; I assure you; call me whithe● you will into question, I shall discardge my se● with sufficient credit, when you shall gayn● little by questioning my doctrine or molestin● me causelessly.  
Here the kitchin-conference broke up: onely, in the loose, he required a copy of that doctrine of counsels delivered by me out of S. Gregory. To this I voluntarily condescended: adding these words to intimate my confident resolution. Sir. For the doctrine, I will request no favour at your hands: only I hope that you will do me iustice: if not, assure yourself, I shall right myself elsewhere. This was the last period of our conference at that time:& so we partend: supper calling us both away.   

CHAP. V. How D. Hutton, receiving a copy of the aforesaid Sermon, found no matter of exception against me. His precipitate course hindered by the aduise of a learned, and judicious divine.  
SOME two dayes following( vpon the very point of the prefixed time, which doctor Hutton had appointed) I delivered unto him ●in his own lodging) a punctual sum,& copy of the doctrine, so vehemently by him excepted against, and so earnestly required.  
The said copy, with all seeming alacrity he cheerfully, and contentedly received at my hands, dismissing me without any further questioning about the point, either then or any other time after. Wherupon I concluded, that he had retracted his former opinion, by a more prudent circumspection.  
And that he now determined to pursue me no farther, I was then, and am now the rather induced to believe, because, on the very night of our said kitchin-conference, he repaired unto a very grave, and learned doctor in that university( who had heard my sermon) to crave his opinion, and resolution concerning the point; complaining first of my peremptory, and obstinate resolution; discovering withall his disgust of the Doctrine; certifying him farther of his purpose to sand me up to the bishop of London to answer the point there.  
The venerable doctor perceiving his heady resolution, and withall conceiving the truth of the Doctrine( which his discreet and mature iudgment could not possibly suffer him to dissemble) very prudently, and learnedly advised him to stir no more in the point; but to pass it over with a calm, and quiet silence. For( said he) in sending him up to London, well you may put him to trouble and charged: but for the Doctrine( for ought that I could conceive) the issue will be this: he may, and will answer it either here, there, or else where, with more credit, then you shall possibly gain in calling it into question.  
And is this( said he) the reward of our pulpit pains? Are schollers, whose state you know to be but mean, to be put by schollers unto this extraordinary charged, needless, and causeless expense? Ought not you, and I, and all of our rank, rather study to give them all lawful content, then to seek their greiuances, by surmising against them unjust matter; taking exception, where no scandal is given, to bring them to just discontent? wherefore( master Subdeane) to waste neither more time, nor words about this point; for conclusion( since, as you say, you are come purposely to ask my opinion and counsel in this matter) my aduise is( if you will be ruled by me) let all matters be hushed; rest as they are; and there an end, without either further troubling, or prouoaking him.  
Thus the good doctor soundly, plainly, and, on all parts, charitably afforded him his friendly aduise. And hereupon it was, that doctor Hutton was satisfied; whereof he gave sufficient signs, when he received the aforesaid copy.  
So the matter was, for that time, ended; and the doctrine, without any manner of prejudice, or farther contradiction, cleared: being now at two several times by me preached, First generally glanced at,& intimated only: Secondly, against the Brethren( who in private corners traduced it) publicly r●peated, amplified, and explained.   

CHAP. VI. How, vpon M. Prouicechancellours cessation to prosecute me any farther, D. Benefield in a public, solemn Lecture, did mainly impugn the aforesaid doctrine; with show of particular exceptions against me for the same.  
AND now resolved, as my next occasion drew me to preach, to proceed forward with the exposition of my text, and to haue unfolded the sense of the opening of those mystical books; the book of conscience, and the book of God his eternal prescience; for so it followed in my text; the books were opened, and an other book was opened; which is the book of life. This was my intention; because I had now spoken sufficiently of that point( as I thought) which I met withall but obiter in my text, vpon a subdivision, and a distinction cited forth of S. Gregory.  
As I resolved privately vpon this course, so I had performed accordingly, if a certain exorbitant accident had not interrupted,& disturbed this my quiet, and settled resolution; diverting my purpose( for that present) and converting my forces an other way. The occasion whereof was, as followeth.  
In the Easter term following M. Benefield( one of the Inceptors of deuinity for the Act ensuing) whether it were of his own proper motion( which I very hardly can suppose) or vpon the instigation of some other of the BRETHREN( which I do more easily believe; since he must needs go, whom a main schism driveth) purposedly provided one of his six solemn lectures( red for the assumpt of his degree of Doctourshippe) mainly, and directly by way of opposition, and confutation of that erroneous Popish doctrine. For so it pleased this initiate doctor to brand the Doctrine of all the Ancient catholic doctors, 
A new doctor of Oxford contrary to all the catholic doctors of the Church.  delivered concerning EVANGELICALL counsels. Wherein whether I, and my doctrine were mainly shot at and impugned or no, I will not judge in my own cause; let the equal, and impartial Reader umpire for us both.  
This business was not so secretly plotted by the aforesaid Brethren, not yet so privately intended, and carried by the Actor himself, but I had certain notice given me by a friend of mine( a grave Bachellour in divinity, 
M. R.  and a man of good esteem) who was acquainted both with the project, and the day of lecture: whereof he gave me a particular intimation.  
This lecture I both heard, and noted in writing. But such an other lecture, so false, so heretical, with such violent wresting of sacred writ, such impudent rejecting of holy fathers, quiter besides the drift of the one, and clean contrary to the resolution of the other, I seldom, or never heard in that famous, and renowned Academy.  
The text by him treated vpon was; go sell all that thou hast, and give to the poor, and thou shalt haue treasure in heaven; and come, and follow me. A main ground, and pregnant text( as I take it; and I take it aright, if all ancient Church mistake it not) to build up rather, then to batter down; to confirm rather, then to confute evangelical counsels. The Fathers which he cited,& name to stand for counsels were diuers: he might haue urged all, both of the greek, and latin Church; all of them being resolute for counsels(& that vpon those words of our saviour; go sell all &c. As also vpon that distinction of the Apostle; Now concerning virgins I haue no precept from our Lord; but I give my aduise; or counsel) which is a weaghty consideration, if their joint consent and uniform authority might haue born any sway with this noble Inceptour.  
But this nouitiate DOCTOVR( if yet he deserve that title, who dealt thus rudely with the true DOCTOVRS of the Church) as he perverted the sacred writ of God( his revealed in will his word) so rejected the FATHERS, blasting them all with this one heretical breath, that they were all bewitched, deceived, and carried away as men with the errors of the time wherein they lived. Thus Caluin, Luther, the four good fellow Germans( who composed their false,& fond Centuries in a stove of Magdeburge) taught their novice to blaspheme. O times, o ages wherein we now live; when Caluin, Luther, four carousing Almans( nay rather Ale-men) and one puny doctor, dare thus openly( in the ears of christendom,& in the public eye of so famous an university) blaspheme God his holy spirit, promised by Christ to lodge in the bosom of these venerable, and sober aged Fathers, chief pillars of the holy catholic Church.  
And yet after he had thus censoriously handled the FATHERS, 
This is right the Puritan cut: as D. Bancroft observeth against the Presbyterian faction, in some whole, Chapters of his survey.  vpon my private conference with him, in stead of the Fathers, which I called for, he offered unto me two English pamphlets; one whereof was entitled the apology of the Church of England; whereat I could not but smile, in regard of his simplicity, though inwardly grieved much at the times misery, when a statizing Pamphleter( who would fly vpon the wing of his pen unto the height of some ambitious designment) shall be compared, nay preferred before the ancient Orthodox divines, that painfully laboured in the vineyard of the Church against the brunt of al Heresies.   

CHAP. VII. How the indignity, and levity of the aforesaid Lecture, provoked me to address a more ample defence of my doctrine.  
THIS solemn lecture, red in public schools by an Inceptor in deuinity for so venerable a degree, enforced me now( even as I would not openly betray the truth of this doctrine) unto a more plain, ample, and personal defence; inviting me also, nay inflaming me with some extraordinary desire, for the rejection, and depulsion of his infirm reasons.  
And though diuers of my best friends( whose entreaty in any other matter, might haue prevailed with me) dissuaded me from this enterprise( as being to full of peril) fearing the violence of the time, and the manifold dangers, that by this resolution I stood likely to expose myself unto, yet ten thousand such like motives of terror could not detain me, nor deter my resolution. For a higher hand then human( even the hand of heaven) so overruled me( commanding, nay countermaunding all my affections that way) that partly the pure zeal, and entire affection( which I ever bare unto the blessed FATHERS; being wholly indebted unto them for that little which I haue) and partly my devoted love unto many of that university; whom I could not patiently suffer to be thus perverted in so main a doctrine, tending to all Religious piety; and lastly the perfect hatred, that from my innermost soul, I ever conceived against puritanism( the very bane of ancient Christianity) these I say, and the like motives( to recollect them altogether) could not suffer me, without the shipwreck of all conscience, to sit still and to be silent, whilst God his eternal truth, Christ his holy direction,& the perpetual tradition of the catholic mother-Church were so publicly impugned, and so notoriously profaned.  

1. Reg. 26.  therefore as Abishai, out of his love to his anointed king, said unto david, when he men● by on blow( surely laid on) to end all quarrels betwixt Saul and him, 
Benefield, withal his comperes.  let me strike him but once, yea nail him to the earth with a spear, seing God hath thus closed him into thy hands and I will strike him no more; even so( to apply the words onely; for I justify not the intended fact of Abishai) my love unto the king of heaven( when I purposed by one other blow soundly given, to end this controuersity) forced me to cry within my heart; let me strike him but once and I will strike him no more.  
And if this blow haue not hit home to the final deciding of this quarrel, depriving his heresy of all breathing, let him, or any, or all his complices( and especially those six well selected doctors, who haue so far engaged their credits by interessing themselves so deeply in the quarrel) ward, and answer the blow which they haue publicly received, for all of them put together haue not yet diverted the stroke. Or if the cause, which the principal Act or undertook, 
doctor Benefielde.  will abide so much as the least touchstone of trial, let him, vpon what grounds, and confidence soever he standeth as I dare boldly charged, and challendg him he standeth vpon none, but heretical) divulge his lecture unto the censure of the world.  
mean while, for the honour of God, and confusion of satan, to preserve Christ his word( the word of verity) from the infection of Heresy; for the just defence of this doctrine ● the due reproof of heretical innovation, ● haue thought good here to insert a true copy of the Sermon preached by me in Oxford to justify EVANGELICALL counsels vpon the occasion above mentioned. 
anno Domini. 1608. 27. die weak.   
read it( dear Christian brother) severely judge of it impartially; and God grant it may effect in thee what I wish heartily: and that is( if thou feelest thyself called,& thy soul moved effectually) to practise the same. Amen.   

The sermon preached in defence of evangelical counsels, and the Fathers.  
AND I saw the dead, both great, and sma● stand before God, and the books were opened and another book was opened, 
Apo●. 20.12.  which is the book of life, and the dead were judged of those things, which were written in the books according to their works. This verse naturally floweth into three streams, of Christian Doctrine: The fir● is a general citation of all; and I saw the dead, bot● great and small stand before God. The second is a particular examination of all, upon a twoofould evidence brought in: liber conscientiae, librum praescientia● the book of conscience, and the book of God his eternal prescience: the books were opened, and another book was opened, which is the book of life; A final retribution, involved in the act, and particular manner of the iudgment; and the deade were judged of those things, which were written in the books according t● their works.  
The general citation, more particulerlie wrappeth in it the persons appearing; the dead: the extent of this appearance; great, and small: subiection to this throne; stand together with the judge, before whom this grande appearance is made; GOD: and I saw the dead both great and small stand before God.  
Of the personns appearing, summoned by christ his imperial power commanding, and produced by Angells voluntary ministering, and all creatures necessary obeying, ( sea, death, and hell surrendering their dead) I haue already spoken; as also of the extent of this appearance; subiection to this throne, and of the judge before whom this appearance is made.  
In the extent of this appearance I noted a fourefoulde acception of great and small. first great and small for worldly authority, and temporal condition. SECONDLIE great and small, in respect of heavenly supereminencie of grace, and spiritual infusion. thirdly great and small, in consideration of diversity of rewards, and retribution. FOVRTHLIE great and small, in regard of disparity, yea contrariety also of works, and operation.  
And from this last signification, arose that fourefoulde distinction of S. gregory: 
26. lib. in jo● cap. 24.25.  quidam non judicantur,& pereunt; quidam judicantur,& pereunt; quidam judicantur,& regnant; quidam non judicantur,& regnant. That is( as another ancient writer, commentinge upon my text, fitly rendereth it) some are not judged but condemned already; perishing without further iudgment; some are to be judged, and condemned; perishing by iudgment; some are to be judged, and saved; saved by iudgment; some are judged and saved already; saved without iudgment.  
The first rank are such, whose damnation sleepeth not, but is already certain: 
John. 3. 1●.  Qui non credit in filio Dei IAM iudicatus est; he that believeth not in the son of God is already condemned, being thereto ordained, and predestinated; ad poenam, non ad culpam; ad supplicium, non ad peccatum, ad mortem ainae, non impietatis primam, said ad mortem ainae, damnationis secundam: as that mellifluous Father Fulgentius speaketh: 
De predestinatione ad monimum.  that is, to penalty, not to iniquity; to the wages of sin, not to the guilt of sin; not to the first death of the soul, that is transgression, but to the second death of the soul, to wit certain damnation. For ther sins( being loud crying sins) cry with sodom in the ears of heaven; are open before hand, and go before them unto iudgment.  

1. Pinn: 5.24.  The second sort are such, whose damnation is yet uncertain; for admit, that they be now in the state of damnation, yet let them turn from ther sins, God will turn from his wrath: he offereth them heaven, and threateneth them hell: he setteth life, and death, good and evil, before them: let them reach out their hand,& choose whether they will.  
He that would not the death of a sinner,( for our merciful God, would haue all to be saved) offereth means of salvation, unto these sinners; knocking outwardly, inwardly, by the operation of his word, by the inspiration of his spirit, a● the steepie door, of ther drowsy consciences, to awaken them( if it be possible) from the dead sleep, and lethargy of sin: opening their eyes some times, and inlardging their harts, that, if they will, they may come to repentance, and amendment of life, out of the snare of the devill, who are taken of him at his will.  
Which means of their conversion, proceeding from his mere compassion( which should lead them to compunction) if they refuse, and after the● hardness of hart that cannot repent, 
Rom. 2.6.  treasure up wrath against the day of wrath, then are they taken of satan at his will. Hence springeth the second braun●e; some are judged, and condemned. These happily, ●noughe they haue not sinned with so high a hand against heaven, as the former haue done; yet certainly haue they so grieved the spirit, which should haue sealed them up unto the day of redemption, and so highly haue they offended the majesty of heaven, that their sins follow them unto iudgment; 
1. tim. 5.24.  nay dog them, as a sergeant at heels, to arreste them.  
The third sort are such, whose salvation is not yet certain, certitudine rei, though it be spei; not sui, though Dei: with certainty of real possession, though it be of spiritual expectation; with any certainty arising from themselves, but with a certainty proceeding from God. Gods promises are conditional,& his election infallibly implieth in it, nay pointeth unto the very means of our salvation; his eternal prescience so directing the decree of his counsel.  
These though they stand, 
1. Cor. 10.12.  yet must they take heed lest they fall. For these are but yet in via, not in patria; upon the seas of this world, flotinge, not in the haven of heaven, raigninge. begin they in the spirit? Yet they must not end in the flesh, 
Galat. 3.3.  or be made perfect by the fl●she. For they are yet in certamine, not in triumpho, warfaring on earth, encompassed with theiues and pirates, the world, flesh, an devill on all sides assaultinge them; not triumphinge in heaven, environed and guarded, with legions of Angells, and armies of the spirits of just& perfect men.  
These must remember, and remembering tremble at that fearful distriction, and terrible commination( so often reiterated and direfullie threatened by the prophet.) If the righteous turn away from his righteousness, and commit iniquity, and do according to ● the abominations, that the wicked man doth, shall he li● saith the lord God of hosts? All his righteousness, that he hath done, shall not be mentioned, but in his transgression, that he hath committed, and in his sin, that he hath sinned, in them shall he die. And the reason is excellently rendered by the Apostle: 
Heb. 6.4.5.6.  For it is impossible, that they which were once enlightened, and haue tasted of the heavenly guifte, and were made partakers of the holy ghoaste, and haue tasted of the good word of God, and of the powers of the world to come, if they fall away, should be renewed by repentance, seing they crucify again to themselves the son of God and make a mock of him.  
I speak not this( my Brethren) to shake the certainty, of any souls salvation, rightly built on gods election, but to give a caveat to all( a caveat indeed, and a terrible one too) to dehort us from all sinful secure presumption of heaven, lest from the steep pitch of an overweening security, and presuming certainty, we tumble headlong down into hell, as also a motive, to exhort, and stir us up all, to make our calling, and election sure by working out our salvation with fear, and trembling. For continuance, and perseverance only sealeth unto us the assurance of our salvation, since truth that cannot lie, nor deceive, hath plainly taught us; he that continueth unto the end he shalbe saved.  
The last sort are such, whose salvation is already certain; and these differ from the other, quoad gradum; gradum in via, perfectionis; gradum in patria, retributionis. For if stella a stella differt gloria( the Apostle applieth it to the bodily resurrection) that is, 
2. Cor. 15.41.  if ther be degrees of exaltation in the kingdom of glory; of necessity, by force of inevitable consequence, it must follow, that there be degrees of Christian perfection in the kingdom of grace, the one being a retribution of the other; heauens remuneration awarded, according to Christian perfection practised.  
These join with their faith, virtue, 
2. pet. 1.5.6.7.10.  with virtue knowledge, with knowledge temperance; with temperance patience, with patience, godliness; with godliness, brotherly kindness; with brotherly kindness, love; the very bonde of perfection, nay plíroma thou nomou; the fulfillinge of the lawe; and doing these things they can never fall. These give all diligence to make their calling, and election sure by faith, by works, by precepts, by counsels. These are terrestres Angeli, coelestes homines, earthly Angells, heavenly men: ●heir names are written in heaven, and themselves registered, and enrolled, in the book of life, and of ●he lamb. These( I remember well) I styled entiae ●anscendentia, men soaring with the wings of faith and works, above the ordinary pitch of men: ●iam praecepta legis perfectiori virtute transcendentes; tran●cending, surmountinge the precepts of the lawe, by evangelical counsels of greater perfection: so speaketh S. gregory in the place above cited.  
For explanation of which sentence of that good Father, and great pillar of the latin church wee are to note, that precepts and counsels, may be considered comparatiuelie two manner of ways; viz. either generally, comparing all the precepts of the lawe jointly with the counsels of the gospel severally, or PARTICVLARLY, by comparing several counsels of the gospel, not with every, or with all the precepts of the lawe jointly in one aggregate body, but severally with the precepts conversant circa eandem materiam.  

psal. 119.  In the first consideration, I stand not to justify those words of S. gregory, transcendunt aliqui praecept● legis perfectiori virtute. For mandatum tuum nimis latu● Domine: thy commandment, o lord, is exceding● broad: yea so broad, that the lawe alone, lex immaculata, that undefiled lawe of God, containeth in it, prima●ilie, originally, essentiallie, all kind of Christian perfection; and it was never that orthodox Fathers meaning so to compare them. But in the later consideration, most true are those words of S. gregory; transcendunt aliqui praecepta legis perfection virtute.  
To illustrate this comparison by example. FIRST compare that evangelical counsel, vade, vend● omnia,& da pauperibus,& sequere me, with that precept, non furaberis: And SECONDLIE compare tha● evangelical counsel of virginity, 
Math: 19.11.  qui potest caper● capiat.( Which Luther himself in the 30. artic. of his assertion held to be the only evangelical counsel) with that precept, non moechaberis: then you shall see evidently, that an higher degree of perfection is in the action conformable to those two counsels, the● in the actions enjoined in the other two Precepts. Fo● in actions there must needs be degrees of goodness witness some actions good in a mean degree of goodness; as not to hate his own flesh, to require good for good, not to steal, not to committe adultery, &c. Wherein I may demand with our saviour what singular thing is done? do not publicans do the same? Did not blind folded gentilism do these things? Other actions there are, which are good in a higher degree of goodness: such are the actions performed in the counsels of voluntary poverty, virginity, and the like.  
All perfection of man here, as it is in the way of perfection to the service of God, is not equal, witness the Apostles forsaking all, and following christ: did all do so that believed in christ? witness the first fervour, and zeal, of the primitive church( newly founded, in the blood of christ, and watered in the blood of his Apostles) selling all their possessions, without the least reservation of any parte, and laying down the whole price therof at the Apostles feet; witness. S. Augustine in his 18. 
Cap. 11.  sermon de verbis Apostoli: where that good Father speaketh thus in the person of certain virgins( in his time) religiously devoted, and consecrated unto the entire service of their God. Quod jubes, ne adulterae simus, hoc praecipis: amando te plus facimus quàm jubes. whereas thou commandest us not to commit adultery, this thou givest us in charged by way of precept; but in loving thee, wee do more then thou commandest. witness learned, 
He meaneth in this peculiar kind.  and judicious Hooker in the second book of his church polity, in the third page. before the end of the same book: witness also the apology in defence of him, written by Doctor covell; in the fourten the chapter; of satisfaction.  
The perfection of man here in this life, is the souls union with God; not essential,( for this is peculiar onely to the trinity.) Not personal( this proper to christ his humanity.) Not sacramental( this extendeth to the whole church in general.) But it is, unio ainae spiritualis, 
Ber. in psal. 23.  the souls spiritual union with God, when the soul is wholly sequestered from the world, and is syncerelie ravished with the love of God, of christ, and of her neighbour; guided, and led ther unto by precepts, and counsels.  
Which precepts, and counsels, though they perform this, yet do they diversly direct thereunto, according to the diversity of those things, about which they are conversant; differinge only in modo, and not in re.  
To explain this point. Some things are contrary to the love of God, wherewith charity, and the love of God, can haue no more agreement, then light& darkness, God and belial, the ark and Dagon, Baal his false priests, and Eliah the lords true Prophet. And for removing these forth of the way of perfection, precepts are mainly given.  

Ber. ser. 35. 36. paruorum sermonum.  Other things are impedimenta charitatis, or impedimenta actus charitatis: that is, non illicita, said impedimenta justitiae; impediments of charity, or impediments of the acts of charity, to wit not things simply unlawful, but encombraunces unto righteousness:& for removing of these lets, counsels are given.  
The first enjoineth abstinence from things simply evil,& unlawful, that cannot stand with the love of God, nay contrary to the love of God, and of our neighbour. And for removing of these, a● PRECEPT is necessary. The second commandeth not, but adviseth abstinence, from things not simply evil, nor in themselves unlawful; as marriage, and the riches of this world( the good creatures of God) but they may well stand with the love of God; yet may they be so used, nay rather abused, that they may withdraw the mind from the love of God. 
●. Cor. 7.33.  Qui duxit vxorem, curat quae sunt mundi: the married man careth for the things, that are of this world, &c. Again; it is easier for a camel to pass through the eye of a needle, then for a rich man, that trusteth in his riches,( for so christ expoundeth it) to enter into the kingdom of heaven. Are not here marriage, and the consequences therof( necessarily insuinge) riches, and the cares therof, impedimenta justitiae, lets, and encombraunces unto righteousness? And therfore these are left arbitrary, and at our free choice, to be followed, or pntermitted, as every mans proper gift shal be; 
2. Cor. 7.7.  unusquisque suum habet donum; every man hath his proper guifte. So S. Hierom ad Eustochium; and against jovinian, S. Ambrose, in the 10. book of his Epistles; the 82. Epistle ad Vercellensem Ecclesiam; and in his tract de viduis, towards the end. S. Augustine in his 61. sermon de tempore: the second book of his evangelical questions, chapter the 19. and in his Enchiridion, ad Laurentium chapter the 121.  
Precepts and counsels therefore differ thus. PRECEPTS are of necessity; counsels arbitrary, left to our free choice. both aim at the mark of heaven, by shootinge at the butte of Christian perfection, but differ in the manner. Both level at the means of salvation: that is, perfection of charity, yet counsels after a more exquisite, and excellinge perfection.  
The stage of this world, and the theatre of the church present unto our free choice the worlds trash, and heauens true treasure, the more man cleaveth to heauens permanent felicity, the more perfect, and excellent is he; nay to cast the worlds trash wholly away in lieu of heauens treasure, as seafaring men do their goods and wears, in danger of shipwreck, when the life is in hazard, this is no precept of necessity, but only an aduise of greater perfection.  
Transgressors of the laws precepts, deserve punishment; but they that perform not counsels sin not; only they want some measure of perfection.  
observers of counsels shall haue greater reward, yea they shall sit upon throanes;& not only judge the twelve tribes of Israell, but doom both men& Angells. It was Christ his promise of remuneration made to his disciples for their consolation, to encourage them to go forward with the practise of Christian perfection, embracing for his,& heauens sake, voluntary poverty, virginal chastity, and humble obedience. It was proclaimed also by that trumpet of the Apostles, preacher of the world, Apostle of the Gentiles, and descrier of heavenly mysteries, holy, and blessed S. Paul; know you not, that wee shall judge the Angells? &c. The words are so pregnant, that all the wrangling wits, and contentious private spirits in the world cannot wrest them. But lawe breakers, without repentance, shall haue greater punishment.  
To shut up all in one word; Precepts are exalted as necessary; counsels are offered as voluntary, and arbitrary. The one being done, is praised, and highly rewarded: the other being undone, is reprehended, and punished.  
This distinction betwixt precepts, and counsels, is no new Doctrine. S. Hierom ad Eustochium, de custodia virginitatis, and against jovinian, layeth down the point, and difference thus. Where there is a COVNSAILE, there is left a freedom; but PRECEPTS enjoin a necessity; precepts are common to all, counsels are the perfection of some few.( And this is agreeing with that of gregory in the place above cited; non omnibus praecipiuntur, said perfectioribus consuluntur: they are not commanded to all, but advised to men of the perfiter rank.) Precepts observed haue a reward, not observed a punishment; counsels not observed haue no punishment, but observed haue a greater reward.  
And to this purpose, almost in the very self same words speaketh S. augustine in his 61. sermon de tempore: his 18. sermon de verbis Apostoli: his second book of evangelical questions cap. 19. and in his Enchiridion ad Laurentium cap. 12. S. AMBROSE in the 10. book of his Epistles, the 82. Epistle ad Vercellensem Ecclesiam; and his tract de viduis, propè finem: and generally the greek and latin Fathers: such is the uniform consent, and heavenly harmony of all orthodox antiquity in this point of Doctrine.  
The defence therfore of evangelical counsels of perfection quoad viam,& quoad gradum, which I would only commend unto the learned& judicious( who well know that the whole course of antiquity,& concurrence of the fathers do often mention them) is this; that there are in the gospel of christ certain counsels, which the ancient pillars,& patriarchs of divinity, call CONSILIA PERFECTIONIS counsels of perfection: and they are so called, non quòd ipsae sint perfectiones, said dispositiones quaedā ad perfectionem, quae constat in hoc, vt mens hoins Deo vacet: that is, not that they are in themselves perfections indeed, but rather dispositions, directions, preparations to perfection, which consisteth mainelie in this; that the soul( wholly sequestered from the world) may be truly, and sincerely ravished with the love of God, and of hi● neighbour.  
And therefore as Origen excellently observeth in his commentary upon S. matthew his 8. homily, upon those words of our saviour, given by way of counsel to the youngmanne: if thou wilt be perfect, &c. Non sic debemus intelligere, vt in eo ipso tempore, quo homo dat bona sua pauperibus, efficiatur omnino perfectus, said incipit ex eo tempore speculatio Dei adducere eum ad omnes virtutes, vt incipiat ex eo tempore proficere: that is to say; we are not so to understand perfection, that in the very moment, wherein a man giveth all his goods to the poor, he is made altogether perfitt, but from that time forward, the speculation of God beginneth to lead him unto all virtues, that ever after he maketh a good progress.  
This also is evident in the words of our saviour, where he placeth not perfection in ipsa divitiarum abdicatione, in the very renouncing of riches, but rather teacheth, that the forsaking of the world is a certain direction, preparation, or disposition unto perfection. And so the very form, and manner of Christ his speech doth evidently convince. For first he proposeth the question to his arbitrary election: If thou wilt be perfect. Secondly, he pursueth it with a direction: go sell all that thou hast, and give to the poor. Thirdly, he infereth the conclusion, the very life, and consummation of perfection; follow me. lastly he annexeth the remuneration, the forciblest motive that possible could be to draw a man to that resolution of Christian perfection; thesaurum habebis in coelo, thou shalt not want thy reward.  
Now this following of christ( which is nothing else but the souls spiritual union with God) is our Christian perfection: whereunto the abdication of riches fitteth, and prepareth a man, listening not so much to that which is lawful, as to that which is expedient: avoiding riches, and other things of like nature, not as things unlawful, but as impediments, and hindrances unto righteousness.  
And S. Augustine, in his Enchiridion ad Laurentium, 
Cap. 121.  is of opinion, that perfection of charity( which is the perfection of Christian life) consisteth neither in the sole performance of the actions of precepts, conformable to non moechaberis: nor yet in the performance of the actions of counsels, unless both actions of precepts, and counsels, be rightly referred with relation to the end, of all the actions of precepts and counsels, which is charitas erga Deum,& proximum propter Deum: charity toward God primarily, and charity towards our neighbour for gods sake, secondarily.  
And because the performance of the actions of precepts, are, in themselves, absolutely necessary for atcheiuing this end( being such, as without it, the end cannot be attained) and the performance of the other of counsels doth only secondarily tend thervnro, as a help, or as a remouens impedimentum: hence is it that schoole-diuines, haue this distinction, or rather conclusion comprised in a distinction: viz. Perfection of charity, which is the perfection of Christian life, consisteth PRIMARIO, ET ESSENTIALITER IN PRECEPTIS; but SECVNDARIO, ET ACCIDENTALITER IN CONSILIIS; primarily, and essentially in precepts; but seeondarily, and accidentally in counsels.  
If any be so wedded to his own private humour, as not, in this sense, 
Benefield,& his confederates in jovinians heresy.  to admit of evangelical counsels of perfection, quoad viam, and quoad gradum, but that they will confound Precepts, and counsels together( holding both of like necessity, counsels as well as precepts) so did the heretics called Apostolici: 
August. haeres: 40. Epiphane haeres 61.  or that counsels contain in them no kind of perfection; it is a branch of jovinian,& Vigilantius their condemned heresy. read S. Hierom against jovinian; and S. Ambrose in the 10. book of his Epistles, the 80. and 81. Epistles. Or lastly, if any will hold the profession of them unlawful,& that there be none; the first crosseth many pregnant testimonies of scriptures verity; and the second thwarteth the joint consent of al orthodox antiquity. The which Tertullian de praescriptionibus aduersus haereticos; Cyprian de unitate Ecclesiae: Augustine de utilitate credendi; Vincentius Lyrinensis in his Commonitorium against all the profane innovation of heretics of his time, make to be the very square of prophetical,& apostolical interpretation, drawn a long by the line of the church.  

Principally Benefild.  And therefore first; I would but ask them, what our blessed saviour meant, Matth the 19.( who upon occasion of the divorce, his disciples perplexed, the difficulty of chastity, exemplified by eunuchs so born, so made, so making themselves; à natura; à violentia; à voluntate, naturally, violently, voluntarily; as Aquinas well observeth upon the place) I say, what meant our saviour to propose, qui potest capere, capiat, if ther be no COVNSAILE of virginity? Secondly; I would demand; what Christ meant, Matthew the 19. to aduise the young man( and that in a matter of the greatest moment; even the salvation of his soul) go sell all that thou hast, and give to the poor, and thou shalt haue treasure in heaven, &c. If here be not a counsel of voluntary poverty? For as truly as Christ meant to perform his promise in the remuneration, thesaurum habebis in coelo; so was it upon condition, that the young man should embrace that counsel of voluntary poverty, tending to the top of Christian perfection.  
Did christ, in this, discover the young man his hypocrisy? Some interpreters say so: 
Caluin. mark. 10.22.  but S. mark saith no. For christ looked upon him, and he loved him. It was not( I hope) for his hypocritical profession and vain ostentation; but for some good performance, disposition, and inclination. again; Christ had erroneouslie taught him the way to life, by vade,& vend omnia, and that this was that one thing necessary to aspire to the top of Christian perfection, if here be not a counsel of voluntary poverty. And this is no less then open blasphemy against the majesty of heaven. 
Caluin is a blasphemous interpreter.   
lastly I would but demand, what S. Paul meant 2. Cor. 7.25. to distinguish plainly betwixt Precepts and counsels, thus; praeceptum non habeo, 
vid. Damasc. dict Gnomi in Indice.  consilium do( for so the vulgar readeth; which all the latin ●hurche followeth: and all the greek fathers ●ave so taken it) if there be no counsels? For he groundeth this his distinction upon his Maisters words; Non omnes capiunt, and therfore S. Paul had noe precept. But qui potest capere, capiat. And hence floweth the second branch; consilium do: as S. Hierom, S. basil,& diuers others of both Churches do observe.  
And that this point may be every way full, and perfect, builded upon so many several rocks, as there be several places of Scriptures: 
Vincentius Lyrin. in cō● monitorio.  let the Doctors of the church speak, being the most probable Maisters& teachers in the Church:&, against quot capita, tot sensus( the very bane of all religion and mother of innovation) let the church interpret Scripture; and he that will not hear the church, you know what followeth; sit tibi tanquam hereticus? 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, 
2. Peter. 1. ult.  by the will of man, but holy men spake as they were moved by the holy ghost.) So may it be as truly said of the sense of the Scripture, that it is not of any private spirits interpretation. And the reason, why every man should fly from a private spirits interpretation, is this( as it is excellently rendered by that mellifluous Father, 
Serm. 17. in Cantic.  S. Bernard) Nonnulli adesse putant spiritum, cum non adest, suúmque sensum pro sensu spiritus sequuntur deuiantes, suásque sententias magistrorum sententijs praeferunt; 
A sentence that striketh the Religion in England as dead, as a door nail  that is( for I cannot but translate it) many men think that they haue the Spirit of God, when they haue it not: erroneouslie following the sense of their own private spirits for the meaning of the holy Ghost: preferring their own private opinions before the public events of ther maisters, and teachers.  
It is lawful to follow the spirit in interpretinge the scripture: but it must be the spirit of the Church: that spirit of peace, unity, charity, that descended upon the Apostles united, for domus vna, &c. they abode all in one house; a sign of external charity; Mens,& anima vna; one mind, one soul; for they had but one God, one faith, one church; a sign of internal, 
Ancient Church. Caluins, and Luthers congregations.  spiritual unity. The same spirit ever since continued in the church, united in faith, not divided in faction. And wee may seek for the sense of the scripture: but where? It must not be out of the stinking puddle of a private brain; 
The aforesaid gentlemen, &c.  but forth of the treasuring memory of the church. Christi evangelio vim non inferat humana praesumptio: patrum semel definita non sunt iterum in dubium vocanda: 
This is contrary to cursed Luther.  it is blessed lo in his 94. Epistle: let not human presumption dare to offer violence unto the gospel of christ: for the constitutions of fathers, once decreed, are not further to be questioned. Nec definitiones eorum perpetuae commutandae, quorum regulam secundum scripturam esse didicimus.( So speaketh flavianus bishop of Constantinople in his Epistle to Pope lo the first) Neither are the perpetual determinations of them to be changed, whose rule wee haue learned to agree with scripture.  
And therfore to exemplify further upon this ground, and to raise the particular building upon this general foundation: I would but ask; what meant S. Cyprian( that ancient famous martyr, in his tract de nativitate Christi. sectione 10 penultima) and S. gregory( that worthy pillar of the latin church) in his 26. book on job to style these consilia pe●fectionis, counsels of perfection, if there be no counsels? Secondly; what meant Theodoret. Primasius, Sedulius, Haymo, Theophylact, Ambrose, Augustine, jerome, gregory, basil, Chrysostome, Beda, Lyra, Aquinas, Anselmus, with all antiquity greek and latin church, so to expound that place of S. Paul 1. Cor. 7.25.  
thirdly; what meant S. jerome ad Eustochium, and against that Epicurean heretic jovinian( one of the first impugners of this Doctrine) S. Ambrose in the tenth book of his Epistles, the 82. ad Vercellensem Ecclesiam, and in his tract de viduis propè finem: S. Augustine in his 61. sermon de tempore, his 18. tract de verbis Apostoli, chapter the 21. his 2. book of evangelical questions, chapter the 19. and in his Enchiridion ad Laurentium, chapter 121. Origen upon the 15. to the Rom. S. basil de vera virginitate: S. Chrysostome in his 8. homily de poenitentia: Nazianzen in his 3. oration( which is the first invective against julian) and many others? The time would fail me, if I should reckon up all. And therfore to close up all in a word; What meant all antiquity, greek, and latin fathers, so to distinguish betwixt precepts, and counsels, if ther be no counsels.  
To these I might add wickliff against the order of begging friers: where he styleth them Christ hi● high COVNSAYLES. Likewise Luther in the 30. article of his assertions. judicious& learned Hooke● in his church polity, and the apology in defence of him in the chapter of satisfaction. The bishop of Rochester( and elect of lincoln) in his sermon preached at court concerning the authority of bishops; 
D. Barlow.  the 4. page., before the end.  
These, and many more of their rank I might add; if I could be persuaded, that the Fathers needed their sons suffrages. 
sons in this point; or such like. For no otherwayes did I mean.  And yet certain I am, that the sons stand in need of their fathers testimonies. Or were it not rather so, that all these( being men of eminent note in our church) are rather relatores antiquae fidei, quàm authores novae doctrinae; relators of the ancient faith of the church,( to their credit and honour, in that respect, be it spoken) rather then authors,& coiners of any new doctrine? And therfore passing them, and for this time sparing them, not to strike a hairs breadth from my former grounds; my main conclusion is this: maneant termini patrum, 
lo Epist. 17.& 94.  intráque fines proprios se quisque contineat: sufficiant limits, quos sanctorum patrum prouidentissima decreta posuerunt: let the bounds of ancient church abide, and let every man keep himself within due bounds, and limits; let the meets which the Fathers most provident decrees haue set, content vs. And the reason is excellently rendered by S. Bernard: 
Epist. 77. ad Hugonē de S. Victore.  viz. quantò viciniores erant ad●entui salvatoris, tantò mysterium salutis pleniùs p●●ecepe●unt: the nearer the Fathers were to Christ his incarnation, the more clearly, and fully received they the mystery of salvation.  
To these, were my iudgment and opinion any, I durst not otherways then subscribe with all humble submission to the censure of the church; ●earinge that censure of flavianus( bishop of Con●tantinople,) in his first Epistle to Pope lo the first; 
Of Luther, Caluin, and all their proper disciples Qui non consentit Sanctorum Patrum expositionibus, seipsum alienat ab omni sacerdotali communione,& à Christi praesertia eudoxus in council. Chalced.  Haeretici est praecepta patrum declinare,& instituta eorum ●espicere: It is the property of an heretic to de●line the precepts of holy fathers, contemninge ●her cannons, and decrees.  
Thus much be spoken in defence of that great pillar of the latin church S. gregory saying; Quidam non judicantur,& pereunt, quidam judicantur,& pereunt; quidam judicantur,& regnant, quidam non judicantur,& regnant: as also in defence of that sentence, inferred upon the last branch, transcen●unt aliqui praecepta legis perfectiori virtute.  
This I haue the rather done( God, and his holy Angells in whose presence I now stand, and ●peake, bearing me witness) lest that imputation ●f Fulgentius should light upon me; 
De Mysterio Mediatoris lib. 1.  viz. Fidem ●cclesiae noll. asserere, est negare, uno eodémque silentio firma errorem, 
As heretics as tempori●ers.  qui error, seu tempore possessus, veritatem silendo non astruit; Dominicam gloriam qui non firmârit, euacuat;& divinam contumeliam qui non refutarit, accumulat. Miles ignauus somnolento corpore depressus, regia castra oppugnantibus tradit, dum competentibus vigilijs non defendit. That is; not to aver the Doctrine of the church, is to deny the faith of the church; for with one, and the self same silence, he streingtheneth an error, 
So are some in England. So are others,  who being possessed or carried away with error, or time, avoucheth not truth by his silence. He that confirmeth not the glory of God, weakeneth it; and he that confuteth not injury offered unto God, augmenteth it. The slothful sleepy soldier betrayeth the Kings tents to his enemies, whilst he keepeth not true sentinel as he should.  
Hath any weeds of superstition grown up with this Doctrine in the field of the church? Oh le● not the pure wheat of evangelical counsels of perfection quoad viam, quoad gradum, fare the wors● for the weeds. Vnskilfull husbandmen are they& very unfit to manure, the Lord his tillage, whose preposterous zeal issuing from the ground of ● private groundless iudgment, would pull up bot● wheat, and tares together.  
These are wiser, and fuller of zeal, then Christ● himself, who suffered, nay gave commandment( a● it is in the parable) that both tares and wheat shoul● grow together, until the harvest of the last iudgment; and then should the tares, and weeds b● bound up in bundles, fitted for the fire; and the wheat should be gathered in to his barn. For a● the last iudgment, 
sermo. 3. de jeiunio& collectis.  ther are somethings vrenda flammis, other things condenda horreis, as S. lo speaketh And doth not S. Paul allude to this? 
1. Cor. 3.12.23.  Whose words be; if any man build upon Christ( the foundation) gold, silver, precious stones, timber, haye, stubble; every mans work shalbe made manifest, for the day shall declare it, because it shalbe revealed by the fire, and the ●re shall try every mans works, of what sort they are. To which fire, let this Doctrine be reserved to stand, or fall; to burn as stubble, hay, timber; or rather to escape, as gold, silver, and precious stones.  
Now to God only wise be rendered praise, power, might, majesty, rule, dominion, and thanksgiuinge, and let all the creatures in heaven, ●n earth, or under the earth, say so be it; Amen.   

CHAP. VIII. A Conclusion of the FIRST PART; with an admonition unto the academical Reader.  
thus( gentle Reader) thou hast seen my main defence of this doctrine, wherein I haue followed the mature aduise of the Philosopher, and orator. 
Arist. in Topicis Cicero ad Heren.  For I thought it not sufficient to confirm truth in the former part of this sermon, unless I confuted falsehood also in the later. And this I did for establishing thee if thou be in the right: or reducing thee unto it, if thou hast been in the wrong.  
And howsoever the truth of this doctrine hath not already( nor yet haply hereafter shall) escape the tongues, and pens of some malicious, or ignorant carping aduersaries) enemies of God, and his Church) yet can it never be suppressed; but it will prevail in the end, and flourish like a green palmetree; being justifiable and glorious both before God,& man where reason swayeth, and not passion rageth.  
Farther; I can for more full compliment( if need be) produce all charters, rolls, evidences, iudgments, censures, sentences, arrests of all Christian parliaments, the vmpiring determinations of the highest ecclesiastical tribunals,& general Councells notwithstanding all pretences, pleas, intrusions, surreptions, shifts, contentions of all heretical Iouinianists.  
Such is the difference betwixt truth, and falsehood, that error in time( as it is but the enterteynement of time) will of itself fall away, 
Ad nihillum ●leuenient tanquam aqua decurrens: which S. Augustine doth f●●ly apply ●nto heresies  when truth will stand impregnable, how many soever impugn her; so true is that of the Apostle; we can do nothing against truth.  
And therfore leaving thee( modest, and discrete Reader) to judge of the matter, and doctrine now in difference, as reason, and Religion shall induce thee, and not as the instigation & humour of some factious persons will seek to mislead thee; I proceed to prosecute the remainder of this business; hoping that no man( of any apprehension) will suffer himself to be deceived by vain, and unlearned suggestions.  
And if some men will obstinately shut their eyes, yet my trust is, that others will look up to heaven, whence this doctrine descended, and whither it doth most readily conduce;& that they will no longer take darkness for light, night for day, poison for medicine, Heresy for verity; since truth bringeth ever with it, certainty, peace,& security at the last.    

THE SECOND PART containing the irregular,& violent process of the vicechancellor,& hi● complices against me, and the former doctrine. Uvherein the Reader may excellently discern the nature of heresy, and the condition of heretics, as in a perfitt glass.  As Iannes, and Mambres resisted Moses, so do these resist the truth; men corrupt in mind,& reprobate concerning the faith. 2. Tim. 3.8. 
A triumph OF truth. OR DECLARATION OF THE DOCTRINE CONCERNING EVANGELICALL COVNSAYLES;  

CHAP. I. How D. hutton convented me vpon the delivery of the last Sermon; and what occurrents passed at that time.  
WHEN I had ended my sermon, it seemed good unto M. doctor Hutton( who was there present, and confronted me with ridiculous behaviour) to city me before himself immediately in his own lodging; where I found him accompanied with two other doctors; D. Kilby, and D. Benefield, who gave special attention unto my sermon, with great show of discontent.  
Before these men, D. Hutton began to charged me with scandalous, erroneous, and Popish doctrine, fitter to be preached in Rome, then in Oxford; and therefore, in no case to be suffered there to disturb the peace of the university.  
To this accusation, I framed my answer to the same tenor, and effect, as you haue formerly seen in the kitchin-conference; adding farther, that the doctrine of the Trinity, consubstantiality &c. might be branded with the imputation of POPERY, as well as this doctrine of EVANGELICALL counsels.  
But such is the temerity of some men, that they will rather disclaim a manifest truth, then they will concur in opinion with the Church of Rome. And for my part, I see no reason, why you may not as well renounce that Popish doctrine of the Trinity, as this of evangelical counsels, since both haue their evidence from the same ground( canonical Scripture and ecclesiastical Tradition) yea the later hath more clear deduction, and testification out of the Scripture then the former.  
Secondly; his worship objected unto me that D. Benefield had lately; and learnedly confuted the said Popish doctrine of evangelical counsels, and that thereupon I ought to 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 me, as to preponderate the iudgment of the Ancient Church,& testimonies of the venerable Fathers. And therefore since I began to publish this doctrine upon such grounds, I was bound in conscience to defend the same; and specially, since he made an opposition in schools unto my position in the pulpit; so that I could not be silent without treason unto God, and his truth.  
Thirdly; whereas he laid unto my charged, that he had inhibited me to intermeddle any farther with this point; I answered; rhat de facto, he had never done it, and that, de jure, he could not do it. For God must be obeyed rather then man. Besides; though in discretion, 
Act. 5.  and submission unto your authority, I would haue surceased from prosecution of this matter, yet this notorious,& intolerable impugnation did force me to break my intended silence.  
Fourthly; whereas he demanded a copy of my sermon( protesting vpon his faith,& troth to God, that he would sand me presently unto the Castle, unless I then delivered it) I was content( vpon the persuasion of D. Kilbye) to weld into his hands the original, and onely copy therof. And so I was dismissed for this time.   

CHAP. II. How the vicechancellor, after his return from London, entreated me in his lodging.  
THIS storm being thus overblown, a quiet calm ensued, until M. doctor King( dean of Christ-Church, and vicechancellor of the university) was now returned from London; unto whom I made repair, partly to do my duty unto him,& partly to prevent that sinister impression, which D. Hutton,& others sought to work in him to the prejudice of me and of the doctrine which I had preached. For which purpose, I had collected the testimonies of 24. Fathers; that thereby he might be well informed in the state of this present question.  
As soon as he beholded me, he broke forth into this passionate declamation. Sir, would you haue a word with me? In very good time; I haue many words to speak with you: for the shameful rumour of your doctrine hath filled my ears wheresoever I came, in London, in Lambeth, or else where: your doctrine was still laid in my dish; yea I haue been charged by diuers to my face, for tolerating such scandalous, and erroneous doctrine freely, and openly to be preached in this university.  
To whom returning my answer in dutiful sort, I protested first, that I came not to insinuate with him, nor to divert any course of iustice. Secondly; I know the doctrine to be founded vpon such invincible proofs,& reasons, that it will stand impregnable against al assaults whatsoever. For demonstration whereof I presented the aforesaid testimonies unto him, and desired him to take a diligent review of the places alleged in that schedule.  
whereupon he contemptuously entwited me, saying: go, go; you are a fool, an ass &c. when you preach, here is nothing but lo, Leech, and all the Fathers. A proverb, which he had borrowed from some braynsick Puritans,& profane scoffers.  
Which contumely I repelled with few words, and digested it with patience; assuring him, that Leech with one lo would be too hard for any man that impugned this doctrine.  
And truly I could not but marvel, that he, who in his lectures vpon jonah, hath made a copious defence of the holy Fathers, and approveth the use of their testimonies in public sermons, should now so vehemently except against me, and so meanly esteem of them. But such is the condition of these men, that they will accept, and reject the Fathers at their own pleasures; as wind, and weather go.  
Now, whereas I added farther, that the best learned in Oxford concurred with me in this point; yea( said he) there are many of you, that will play with POPERY, as the fly doth with the candle: you hoouer, over and about it, as near as you dare, but you will be sure to keep your winges from sindging.  
Though I made a friendly defence of those men( at whom he maliciously girded) as being men of incomparable worth in that place, yet I disclaimed al assistance from them, or any others, protesting, that I depended not vpon men, nor Angells; but only vpon the sacred Scripture, interpnted by the ancient Church. Which rule of faith as it is most certain, so my application therof, in this particular, is free from all exception.  
Well( quoth he) whether I shall be able to prove this doctrine, false, or not, I can not tell: but, as I think, I shall. Howsoeuer; certain I am, that I shall be able to condemn you of great indiscretion, for preaching such doctrine in these revolting times, when there is such general Apostasy from the gospel unto POPERY.  
At which simplo suggestion I could not but smile within myself; first to consider, that whereas he had absolutely charged this doctrine to be erroneous, yet now he could not tell whether it were true, or false. Secondly, to observe, that the preaching of truth, contained in the gospel, should be a means to draw men from the gospel unto Popery; as he was pleased to speak.  
But perceiving him to be enkindled with the flames of passion, I forboare to add fuel unto the fire; and therefore I pntermitted the mentioning of his follies at that time. Onely I made this brief answer: that if some truth be not to be preached at all times, yet the CONTRARY unto truth was to be preached at no time: and if it be lawful for any man to impugn it, is it not lawful for me to defend, it and especially, when it concerneth myself in particular? For so it did in this case: the eye of the whole university being cast vpon me in this behalf.  
Thus I took my leave of M. vicechancellor, he being full of passion and I of resolution for this matter: against which he declamed with many words, and without any reason; consorting herein with those furious Donatists, of whom S. Augustine pronounceth truly: 
Contra lit. Petil. l. 2. c. 51.  Quid hoc aliud es●, quàm nescire quid dicere,& tamen non posse nisi maledicere?   

CHAP. III. The final proceedings of D. King, and his assistants against me, and my doctrine.  
THIS Magistrate intending a preposterous course against me,& yet pretending a formality of iustice, convented me before him in juridical manner, vpon the vigill of S. PETER, a practitioner of my doctrine. Lord( said he) what shall we haue, that haue forsaken all, and followed thee?  

Other doctors( of better worth) who heard my Sermons were not called unto my trial; whereas 2 onely of these six Iudges were my auditors.  Appearing now vpon my summons, I found M. vicechancellor assisted with 5. compeers; D. Airay, D. Aglionbee, D. Hutton, D. Harding, D. Benefield; a selected company for his own humour. Who as they were generally to be excepted against by me, as incompetent Iudges: so in special D. Hutton for his inveterate malice conceived against me long since vpon a base,& unworthy respect. D. Benefield, as he was my principal opposite, 
Quid mihi dabis. &c.  so he, with the rest, being a doctrinal Caluinist could never afford me an equal trial in this issue, depending vpon the FATHERS; which he,& they, do really disclaim.  
These petty Iudges being thus assembled; M. vicechancellor inveighed against me with a bitter,& passionate speech, containing in it these capital accusations. First; that I had lately preached scandalous,& erroneous Doctrine. Secondly; that I was vehemently suspected of POPERY,& that, by this doctrine, I had now justified the suspicion. Thirdly; that I had brought an infamy vpon the university, and in special vpon him, and his house. Wherfore I must expect a censure according to my demerit.  
To the first I answered, that as vpon sufficient discovery of the pretended error, I would recant it( since I sought nothing but the aduancement of truth) so I should consequently aclowledge that I had given the scandal if I haue preached the error. 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,& that it lay not in me to hinder every supition. As for the imputation of Popery in this point, it cleaveth unto the Scripture,& all Antiquity from which( jointly) I assumed this Popish doctrine.  
To the third; that as he, and his house could receive no infamy by such a truth, so much less the university; forasmuch as the best in iudgment there,( if not the most in number also) concurred with me in this point.  
Here D. Aglionbee suddenly interrupted me; demanding, who they were; and, making me the trumpeter onely of other mens opinions, he said, that I was set on by some, who, though they affencted this, and other such like points of Popery, yet they dare not broach them themselves, but whosoever they are, they shall be met with all either in schools, or pulpit.  
This is the Miles gloriosus, who challendgeth his betters for POPERY; 
At Metton Coll. before a great assembly.  but they are able, and will confidently appeach him, not only of jovinian heresy( which he defended expressly against S. jerome) but of sundry other blasphemies,& Heresies, which he preached publicly in S. Maries church: the particulars whereof I haue seen in writing.  
These things I could haue then objected unto him. But being not willing now to exasperate him, or any other there present, I returned him my answer in this manner. Sir; it may suffice you now to understand, that there are such men in this university, that will constantly defend this doctrine: who they are, I leave it unto your inquiry; you may find them out by getting a general subscription here unto your opinion, or by some other means. Onely, to give you farther assurance of there resolution in this point, it pleased some of them freely( without my desire or knowledge) to draw a letter, wherein they recommended me, and my cause unto the Archbishopp of Canterbury; informing his Grace, that the doctrine was most clear on my side, and that they would stand in public justification therof.  
But I pray you, Sir. to be advertised by me; that I never made use of their letters: one reason whereof meeteth with your objection. For as I assumed this doctrine from the holy Scriptures, and ancient Fathers, so I determined to maintain it vpon these grounds, without any assistance: and much less was I set on by any of them.  
And that you may know vpon what authority I first began, and do now procede; here are the doctors( 24 in number 12. greek 12. latin) who set me on; here are their testimonies; produce their books; convince me if you can.  
Whereat his courage began to abate;& first he excepted against me for producing the greek, in whose language( said he) you haue but slender skill.  
To which malicious, and impertinent exception, I answered first; that it was sufficient for me to rely vpon the translations approved commonly in the Church. Secondly; 
Do not many divines in England, and the people generally rely vpon the Translation of scriptures whose original they understand not?  that I had so much skill in greek, as to compare the translation with the original, and that none there was so exact, as to understand some greek fathers(& namely S. Gregory Nazianzen) in their native idiom. Thirdly; that if I had no greek author on my side; yet here is a sufficient jury of latin Fathers, whose language I understand,& whose conspiring tenant, I hope, you dare not renounce.  
doctor Aglionbee being thus pressed by me& having nothing to answer in his own defence; D King interposed himself; objecting that D. Hutton had inhibited me: that D. Benefield( whose books I was not worthy to carry) had publicly confuted my doctrine &c. whith such like frivolous allegations.  
As for D. Hutton his inhibition I answered as before; adding farther that I respected not his iudgment in this matter. For I knew( indeed) that as his understanding is not very deep, so his affection is not very good; who, in a certain book( or rather statizing pamphlet) concerning the cross in baptism; defendeth this laudable Christian ceremony by tradition of the Church, as it is witnessed by the holy Fathers: and yet now in a point of greater importance, expressed in scripture, taught by Fathers, practised by the Saints, defined by the whole Church, he blushed not to accuse me, nay S. GREGORY himself of Popery in this doctrine. But singular is my comfort to consider, by what judge, I am thus used, in what cause, and with what patron; from whom our Nation first received her first faith,& for whose faith I must now forsake my nation.  
As for D. Benefeild with his lecture, and his books, I passed them over: considering that M. vicechancellor made excursions from the point, loading me only with contumely and disgrace.  
Wherfore, not suffering him to divert me from the main issue, I desired him to deal punctually, that is to say, first to admit a trial by the Fathers, or to deny it: if he denied it, he should be thereby sufficiently convinced. Secondly; if he admitted this trial, 
Haeretici est praecepta Patrum declinare; saith worthy Flauian in his first epist to lo the Great.  then either to disprove my authorities, or to approve my doctrine.  
But he not daring to make a brief,& punctual answer to my reasonable demands, fell extrauagantly into a mention of the reformed Churches; summoning me before their tribunal, for the censuring of this doctrine.  
Which course of proceeding, I utterly disclaimed, as unequal; because the later Church is not to judge the former, but contrarily the former is to judge the later.  
And what did I herein( good Reader) but observe the prescription of Antiquity in this behalf, 
Contra julian Pelag. lib. 1. & namely that of S. Augustine against the Pelagian heretics; PATRES oportet vt populi Christiani vestris nouitatibus anteponant, eisque potius eligant adhaerere, quàm vobis?  
Here D. Airay distasting my refusal to stand unto the verdict of the reformed Churches, questioned with me about the rule of my faith; I answered him briefly; that I wholly followed Vincentius Lyrinensis his direction; 
Contra haeref cap. 1. &c See D. Field. pag. 239.  to wit, canonical scripture, and ecclesiastical tradition; the first being rinsed by the second.  
This rule he called Popish, exclayming against it as the very ground of Popery,& superstition. Whereupon I desired him( for my better instruction) to give a rule of faith more certain,& infallible then this, which he branded with such disgraceful imputation.  
Why( said he) what other ground of faith, then the pure word of God? I demanded then; who shall interpret this word? He replied; the spirit. What spirit good Sir? The spirit of God only which private men think they haue? Against which rule I except, for that it was the common plea of all condemned heretics. Wherefore I required a trial of this pretended spirit; for I can not admit that to be God his spirit in any private man, which consenteth not with the spirit of the catholic Church. And thus you see M. D. Airay that what you formerly rejected out of my rule, as Popish, you must necessary admit as true; that is: ecclesiastical Tradition annexed to the sacred Canon for the discerning of private spirits. otherways each heretic will sense scripture in the mould of his own brain.  
And now M. D. Airay being thus overthrown in the rule of his faith, proposed unto me a question of capital danger; wishing M. vicechancellor to question me vpon the point of the kings SVPREMACY; for surely( said he) you shall find him unsound therein.  
But M. Vicechancellours thoughts carried him so far away at that present, that he gave no ear unto this impertinent,& bloody question: but prosecuting the vindictive designment( formerly concluded vpon betwixt D. Aglionbee,& himself who held a secret conference together) he resumed his old accusations of false, erroneous, scandalous, and Popish doctrine: for delivering, and reinforcing whereof, I deserved the severity of Iustice.  
perceiving now their resolution to punish me without farther examination of my cause, or respect of my just defence, I finally proposed unto them these two demands.  
FIRST; that they would proceed against me iuridically,& by way of Articles; so I should know precisely what was the error, and falsehood of my Doctrine; and they should receive my answer made in form of law. For this hath ever been the custom of proceeding in this university, and in God his Church.  
Hereunto M. vicechancellor replied. What? Articles? you shall haue articles time enough: mean while, I say that all( meaning my Sermon) is false; scandalous, Popish, erroneous. &c.  
My SECOND demand thereupon was; that he, and his associates would condescend unto this small request; to wit; I will here set down this affirmative proposition; sunt EVANGELICA CONSILIA;& subscribe unto it in your presence. May it please you also to set down the negative, NON sunt EVANGELICA CONSILIA; and subscribe your several names thereunto; and signify therewithal, that you haue punished me for teaching the contrary assertion.  
This request, D. King not onely denied, but also exclaimed against me for making this petition. And no marvel; for he that durst never, throughout this whole proceeding, formally, and by express mention, condemn evangelical counsels; how could he yield unto any such subscription? whereby he and the rest might haue remained HERETIQVES vpon thiere own record.  
The conclusion of all was this, M. vicechancellor beating me down with the blow of authority( having no other means to convince me) pronounced his definitive sentence against me; which I will here relate word for word, as near as I could possibly bear it away.  
M. Leech; for preaching scandalous, and erroneous doctrine( Doctrine, as you well know, stiffly defended by the Church of Rome, 
He name none, but( as I conceive) this was one: viz The virginal estate excelleth the conjugall An● thus you may see; Fo● tis est REX said fortior Mulier. 3. Esdr. 3.  and whereupon many absurdities do follow) I do first as VICECHANCELLOVR silence you from preaching. Secondly; as dean of this house, I suspend you from your commons and function here for the space of hove moneths. This is my sentence; and before these my Associates I require you to take notice thereof.  
Which sentence though it were tyrannicall& unjust, yet it no ways discouraged me, but rather confirmed me in my opinion. wherefore I protested the doctrine again more resolutely, then before; wishing M. vicechancellor,& his assistants to understand thus much from me. First: that I held the doctrine with as much, nay more confidence then ever I did. Secondly: that I farther concluded the inuincibility of the point out of the manner of their proceedings, whereat they were driven into the extremity of fury, and passion.  
Thus the assembly was dissolved, and I, putting M. vicechancellor in mind of the Articles( which he formerly promised, and bade me now to expect within two, or three dayes) took my leave for that time.  
And now( courteous Reader) since thou hast seen the proceedings of these men, consider with me, 
In ps. Contra partem Donati.  whether I haue not just cause to complain against them as S. Augustine complained long before against the Donatisticall faction.  
Fe●erunt quod volverunt tunc in illâ caecitate:  
Non judices sederunt, non Sacerdotes de more,  
Quod solent in magnis causis congregati judicare:  
Non accusator,& reus steterunt in quaestione,  
Non testes,& documentum: quo possent crimem probare.  
said Furor, Dolus, Tumultus: qui regnant in falsitate.  
Wherefore I conclude this whole passadge with the burden of that excellent psalm: Omnes qui gaudetis de place, modò VERVM judicate.   

CHAP. IV. How D. King dealt injuriously with me, and perfidiously, concerning the ARTICLES which should express some crimes particularly objected against me.  

Act. 25.27.  WHEN S. Paul had appealed unto the tribunal of CAESAR: Festus( the deputy) thought it an unreasonable thing to sand a prisoner unto his Lord, and not to signify the cause. For thus the light of nature could teach an Heathen, that, in discretion, and in iustice no man should be called into question, without a pretence( at the least) of some special crime.  
But see now a Christian Magistrate inferior unto an heathen in his behalf: who did not onely convent, but condemn me: and never signified the cause: which yet could be none other, then that which concerned S. Paul himself: CONSILIVM DO &c. 
1. Cor. 7.25.   
Howbeit, if he had dealt with me according to the law of the Corinthians( an heathen people)& had tried my cause equally, 
Boem. de mor. gentium.  after he had inflickted punishment vpon my person, yet then also there had been some show of iustice in his proceedings.  
But see now farther, how he is inferior unto heathens in this respect: nay yet more: how he added perjury unto his injustice. For whereas he promised to deliver ARTICLES unto me, which should contain( precisely) the cause of his former severe sentence against me, yet when( according to his own appointment) I came unto him personally to require them, he denied absolutely that he had ever made any such promise. And when I pressed him more particularly thereunto, adding al circumstances( of time, place, persons &c.) so that he could not haue any semblable evasion, he desperately forswore himself: saying( with many ingeminations) VPON MY FAITH, 
Fides Punica.  I never promised you any ARTICLES; you bely me. &c.  
When I perceived what small conscience he made either of faith in his promise, or of equity in his proceedings, I desired him with many earnest obtestations, that it would please him, at the least, to signify unto me now by word of mouth, expressly what that point is, for which he had thus punished me to my disgrace, and loss. And this favour I humbly requested at his hands as much for the general, as my own particular satisfaction. For many saw the punishment, but could not know the cause.  
This petition was reinforced in my name by a grave, and ancient M. of Arts; who pleaded to obtain the same in regard of Iustice, wisdom, and Charity, Iustice; because( said he) it was the form of law, that the party accused should answer articulately unto the crime objected. 
See Act. 25.16 vt accus●tus locum d●fendendi accipiar ad a●●uenda or mina, quae ei obijciuntur.  wisdom; that you may deliver yourself from the suspicion of injury;& especially since the whole university is much distracted vpon these late proceedings. Charity; that you may rectify M. Leech his understanding by a proper conviction of his supposed error. And I dare promise in his behalf, 
To punish without instruction, it is tyranny. sallust.  that if you can convince his iudgement, he will recant the doctrine; for I haue heard him often protest thus much.  
these reasons, and persuasions of my friend, entered so deeply into M. doctor Kings heart for the present, that he promised to convent me again, and that he would proceed with me according to my desire herein. Notwithstanding he violated this promise also to his exceeding great disreputation.  
But I come now unto his answer, which he made unto my former humble petition. Sir.( said he) it shall satisfy you, and the university, that I HAVE DONE IT; take your remedy, where you can. If I haue wronged you here, right yourself elsewhere.  
This was spoken like a KING dead; and not like a subject; who though he be a Magistrate over others, yet should be subordinate unto a common Law, and Lord. And happy are those gouerments, where the wise sentence of an heathen Poet is not neglected. 
Horat.   
Quicquid à vobis minor extimescet,  
mayor hoc vobis Dominus minatur.  
This was my last refuge, and final hope; but how far I was deceived in my just expectation, the sequel shal declare. 
Chap. 6.    

CHAP. V. How I was summoned to S. Paules cross, and defeated. D. Kings conference with a learned doctor in London, about evangelical counsels.  
BEING now silenced by the vicechancellor from preaching within the precincts of the university, so that I could not exercise my function neither in the public audience of the learned, nor yet in any of the parish Churches( which I had usually visited, by course, every sabbath, and holy day; unless some special occasion diverted me from my customable practise) I received letters from the Lord bishop of London( my very Honourable, and much respected friend; whom it pleased freely to bestow that place vpon me, in regard of my first sermon preached in Oxford, from which his successor had now suspended me for the last) wherein his lordship required me to preach at S. Paules cross, and not to fail at the time prefixed in his summons. whereupon I prepared myself accordingly,& certified his lordship thereof, as he had enjoined me in his said letters.  
The vicechancellor, getting notice of these summons, sent for me immediately, and requested that he might haue a view of the bishops Letters; which, in courtesy, I then communicated unto him, howbeit I had just reason to suspect( for his countenance expressed much perturbation in his heart) that he would plot some means to hinder this designment. And as( in all probability) he did conjecture that I would haue constantly asseuered my former doctrine in the greatest audience of the kingdom, so I must aclowledge that this was my resolved determination.  
But master D. King fearing least with so public a promulgation of this truth, I should also blazon his shane( which now neither Oxford, nor London, nor our divided world itself shall contain within hir limits) handled the matter so by his policy, and authority, that my lord of London( through his misinforming suggestions) countermaunded the former by second letters; dischardging me from the performance of that duty. And now master vicechancellor thought that he had not onely inconuenienced me, but also secured himself.  
For this end, and purpose also he repaired then unto a doctor of principal place, and eminent worth( a man not under any; if not over all) with whom he entertained long discourse touching the Doctrine of evangelical counsels; complaining that in Oxford, it had been lately broached, and obstinately defended. And now, I pray you, good Sir( said he) what is your opinion concerning this point?  
Here by the way, give me leave( good Reader) to propose two things unto thy discreet consideration. FIRST; that D. King either had no knowledge at all, or not well grounded in that point, wherein he condemned me by violence of authority, and not by force of reason. SECONDLY; that as I suffered with a good conscience, so he punished me with an evil. For I had not the least scruple, nor diffidence in this point. Al testimonies, divine, human; of God, and of his church, did firmly establish me therein. And therfore, though I conferred with many learned men vpon the same, yet I never demanded of any man, by way of doubt; Sir. what is your opinion &c. but, I always said; This is the Doctrine of all the Fathers; this is the iudgment of the whole Church; it is founded vpon sacred Scripture &c. will you stand to it, or will you disclaim it? whereupon I commonly received this answer; the doctrine is true in itself, though not seasonable for these times. But master D. King having not any such certainty of infallible grounds, could not but fluctuate in the instability of his private iudgment.  
To return now unto the conference of M. vicechancellor with the aforesaid doctor; he received a could satisfaction unto his hot demand. For the doctor, wondering that any difficulty should be made in this matter, answered presently without any demur; there are EVANGELICALL counsels; and no doubt can be made thereof.  
And what was( think you) doctor Kings reply unto this grave, and confident assertion? Did he dispute against it? no; he could not. Did he gainsay it? no; he durst not. Thus the renowned pulpit-Doctour, that could domineer over his poor inferior, censure him, deprave him, vilify him with intolerable reproaches( such as he feared not to utter, but I am ashamed to mention) stood mute; not daring to disclose his opinion, which he could not justify by any weight of reason.  
Now, if doctor King will stand in denial hereof, or any other be in doubt of my report, I protest, in the faith of a catholic man, that I writ this from the immediate relation of the doctor himself, unto whom I was led by the conduct of my good angel; Farther, I am so well persuaded of his resolute iudgment, and honest heart, that I dare boldy say; doctor King shal never be able to procure his subscription against this doctrine.   

CHAP. VI. My appeal unto the archbishop of Canturbury;& how episcopally it pleased his Grace to deal in the Matter.  
AS I always had comfort in my wrongs, because I suffered for righteousness sake; so I conceived good hope, that the superior Magistrate would rectify the proceedings of his inferior. Wherfore, being oppressed with the injuries of the vicechancellor, I appealed unto the archbishop; thinking that his house had been as jerusalem, when iustice and iudgment were lodged therein.  
Being admitted into his Graces presence, I unfolded the whole process of this business; acquainting him first, with the doctrine, which I had preached. Secondly, with the grounds, and reasons whereupon I built the same. Thirdly; with the entertainment, which it, and I for it, had found within the university of Oxford.  
The main sum of his answer consisted in these two particulars. First; that he must defend the estimation of his vicechancellor, of whom a good opinion was generally conceived. 
19. 21. vade, vend omnia cte.  Secondly; that the text of S. Math.( commonly alleged for that purpose) doth not afford the doctrine of evangelical counsels. And here his Grace( falling into Caluins false, and absurd exposition) said, that our saviour doth not here give any counsel of poverty, but onely dismasked the hypocrisy of the young man, being a proud, boasting Pharisee &c.  
My whole reply was, that as I sought not the impeachment of his vicechancellours credit, farther then he had wronged it himself by his indirect proceedings, so, if I could not make my accusations good against him, I would be content to sustain my former punishment, with a greater augmentation.  
As for the text of S. Matth. I expounded it by S. mark: who saith that Christ beholding the young man, loved him; which love of Christ did clear him from all suspicion of hypocrisy, and dissimulation. Besides; I humbly entreated his Grace to remit himself,& me, unto the general consent of Antiquity in this matter.  
Here Doctor Barlow interposed his verdict: whom if I had known aswell by his face, as I knew him by his sermon, I had then appeached as a man of little honesty, or conscience: because he( in a sermon preached before his majesty at Hampton Court, concerning the authority of bishops) doth justify the distinction betwixt Precepts,& counsels; 
pag. fourth: before the end.  citing a text of S. Paul to that effect;& yet now, 
1. Cor. 7.25.  seing his Grace of canterbury disaffected towards this doctrine, and also spake agianst it. And thus it pleased D. Shaw( who proclaimed the earl of Essex his Cales triumph, and his London ruin) to cross ●im self with a flat contradiction, rather to dissent from his assertion, by whose favour he had mounted into the chair of Honour.  
Many occurrences there passed at that time; with the recapitulation whereof I will not now surchardge this little treatise. In conclusion; my Lord of Canturbury demanded a copy of my sermon; which I delivered unto master Barcham( one of his chaplains) together with the authorities, which do hereafter ensue. 
In the end of all.   
The sermon was received, the authorities were returned unto me again: which made me think, that my cause should never come unto an indifferent trial. And truly I saw no probability of any trial. For though I gave continual attendance at Lambeth, for the space of fifteen, or sixteen dayes, yet I was fed with delays, to my just grief and great expense.  
Wherefore, seing no hope of redress, where it lastly remained, and was justly expected, I retired myself unro some priuatenesse; recollecting my thoughts in meditation beetwixt God, and my own soul.  
And now, in the sweetness of contemplation, having God onely for the object of my comfort, I took an intellectual reueiw of my cause, and all circumstances of the fore passed business; commending the whole unto God, the great& sovereign judge. For I had now resolved to be no farther troublesone unto his Grace of Canterbury, who had so little respect of truth, and no greater compassion of my wrongs.   

CHAP. VII. How being retired unto private meditation, J was found out by the archbishop his Chaplayn,& solicited by him to see his Lord. My resolution vpon a better course.  
WHEN I had now remained a fortnight space in my private meditations, his Graces chaplain( accompanied with a doctor of deuinity) made diligent enquiry after me; and finding me out, 
D. Childerly; who is a Chaplayn also unto his Grace.  he demanded of me what was the reason of my long absence from his Lord; who( as he said) would writ his letters effectually unto his vicechancellor for our reconciliation: so that I should be relieved,& restored aswell unto my former liberty of preaching, as unto the fruition of my place.  

R●g ●5.  But here I remembered the answer of IEHV unto the question of IORAM. Is it peace jehu? what peace( said he) while the fornication of jezabel, thy mother, and her witchcraftes are yet in force? So, what reconciliation, what peace betwixt me, and D. King, while truth was thus suppressed, and his heresy( worse then engraffed) stood yet in force?  
Wherefore, after signification of my thankful mind to his Lord ship, who now vouchsafed in some sort, to commiserate my unjust vexations: I answered, that I had greater respect of the cause, for which I suffered, then of the punishment, which I did sustain: assuring M. Barcham, that restitution unto my place was not the principal part of my desire.  
For as God did require of me the constant justification of his eternal truth, so I could not but require it also at their hands, who by their function( as Ministers)& dignity( as bishops) were specially obliged thereunto.  
Whereas he pressed me farther, with motives of profit, and that I hindered the course of my preferment, by contending against the authority of Magistrates( who as he said, must stand one with an other) my reply was to this effect, that I desired not to rise where truth must fall virtue is the path to Honour: heaven must not be lost for earth: the plenty of riches doth not recompense the emptiness of the soul: a good conscience is a continual feast.  
As for the magistrates I reverenced their persons, and honoured their places; knowing that their power is from God, but designed for the preservation of his truth: which if I impugned, let them strike me with the sword of Iustice: but if they withstood it, yet, I must defend it with courage, as also I shall suffer for ●t with patience. For I always had the counsel of the wise man before mine eyes, 
Ecclus. 4.  strive for the truth unto death &c.  
Which resolution in me though it sorted not with his liking, nor yet( perhaps) was expected from a poor, oppressed scholar( whom his uncharitable aduersaries had determined either to bow, or break) yet he importuned me, at the least to see his Lord, and not to neglect his favourable inclination to do me good.  
Whereupon I made a show that I would ●hortly visit his Grace. And this I did, because I did probably collect, that my intention was by some means disclosed unto him; whereby I might be defeated of that course, vpon which I was now wholly resolved.  
For me thought that God did speak with●n my heart, as he spake sometimes unto Abraham his seruant. Go forth of thy land, 
Gen. 12.1.  and from thy kindred, and from thy fathers house, and come into the land, which I shall show unto thee. For, can any Church, or any faith be in that land, where the very grounds, and principles of ancient Christianity are dissolved, where there is no certain foundation to build Religion vpon? Where every mans power is his reason to make good his Doctrine? Where an injury sustained for the truth, can find no redress without treasonable connivency to see the truth oppressed?  
But I will pretermitt( good Reader) here to make a special enumeration of my motives, drawing me unto my final resolution; for they will ensue orderly in the third, and last part of this Treatise. Onely consider( with me) now, with what conflict of flesh, and blood I could intertayn this resolution, to come out of my Land, and from my kindred, and from my Fathers howse; with what grief I could forsake a noble university, the company of my kindest friends, the comfort of my dearest familiars; other emoluments, which such a place doth actually yield, and prepareth unto greater.  
Howbeit( my Brethren) since there is banishment indeed, where no place is left for truth, I esteem all these things as dung, that I may gain christ; for he is my sufficient reward I did not conceive that when I preached my doctrine among you, I should haue given you such an example thereof in mine own person. But thancks be unto him who disposeth all things sweetly for the benefit of his children.  
Finally( my brethren) I wish that you may enjoy your country, which is above, without forsaking that, which is below. But if you cannot, by reason of the time; then look up unto your eternity; let not your excellent spirits abase themselves unto the love of transitory things; For behold I show you a more excellent way. 
1. Cor. 12.11.     

THE THIRD PART containing 12. motives, which persuaded me to embrace the catholic Religion. briefly, and naturally derived out of the premises.  
S. AVGST. In psal. contra partem Donati Sitis Catholica quid sit,& quid sit praecisum à vite: Si qui sint inter vos cauti, veniant,& vivant de radice.  

To the conscionable, and Ingenious Reader.  
though the general motives unto the catholic Religion, are many, and waightie; yet the particular, which issued out of this present business, were such, as convinced my understanding, and swayed my affection to approve, and embrace the same.  
Wherefore ( courteous Reader) aswell to procure thy good, as to justify myself, and to satisfy others, J haue communicated them unto thy drew. For matter; they are the same now, as when J conceived them in the beginning: for manner; they are brought forth in somewhat a different shape.  
Thus much may suffice for thy instruction concerning these motives. Onely J may not forget to advertise thee; that whereas through out their titles, J use this perpetual style: The Protestantes &c.( howbeit the most learned amongst them, differ in iudgement from the common sort: and in this respect, cannot be concluded in the generality of all) I haue not done this without good consideration.  
For though the principal divines in England, do utterly distaste the vain opinions of D. King, and such like; yet, since by public profession of the truth, they give not sufficient notice unto the world of their catholic positions, J must involve them also in this common accusation. And as they, against their knowledge, do suffer a prejudice to fall vpon God his truth, 
cord creditur ad justitiam; ore fit confessio ad salutem  they must likewise, against their will, suffer an infamy to remain vpon their own persons.   

The first motive. The Protestants admit not a trial of their Religion by the testimony of the Fathers; whatsoever they pretend to the contrary.  
because it is a preposterous devise to judge the former ages of the church by the later; 
D. Field. pag. 204. We Willingly admit a trial by the Fathers; saith he in the name of his Church.  therefore the courses of my study haue ever been directed unto a diligent perusal of ancient Fathers; whose authority, simply considered, as it may preponderate our modern writers; so, in reference unto the Church, being her witnesses( who is the judge to define all controversies) their testimony is to be preferred before all authors whatsoever.  
Neither resolved I thus without serious deliberation;& especially, the grave counsel of Vincentius Lyrinensis did prevail with me, 
contra haeres. cap. 1.& 2.  saying, that learned& holy men did generally conspire in this opinion: If any man will discern heretical pravity from catholic verity, he must be furnished with a double help; first the Canon of sacred scripture: Secondlie the tradition of the catholic church: wherein three things inseparably concur; universality, antiquity, Consent.  
The reason of which prescription is yielded by him to be this. The scripture is sublime;&, forasmuch as all men sense it not alike, it is necessary to adjoin thereunto the continual interpretation of the Church.  
Vpon this infallible ground( evident unto all men of any apprehension) I builded my faith; comforming it always unto those Orthodox principles, which I had derived out of the venerable Fathers.  
Hence I assumed this doctrine of evangelical counsels, which as I delivered out of the sacred volumes of Antiquity; so Antiquity itself deduced it( with me) out of the divine Oracles of holy scripture. And therfore seeing that my opinion was clearly built vpon this foundation, I pressed it uncessantly, until my unjust Iudges were enforced to forsake this means of trial, and, consequently to punish the Fathers in me, as I had spoken by them.  
But when I plainly saw, that my doctrine could not be condemned without condemnation of the ancient Church,& that my Iudges were driven to this extremity, I inferred, that their Religion could not be good;& that their consciences were very bad.   

The second motive. The Protestants perferre their Reformed Congregations, before the ancient CATHOLIQVE church.  
AS my violent Iudges did palpably disclaim the sentence of the ancient Church, so they unreasonably required my submission unto their reformed Congregations; which, as they be not comparable with the purity of the former, so their principal doctors( Luther& Zwinglius; men no less odious each unto the other, then both are hateful unto the Church of Rome) are no ways matchable with the patrons of my doctrine. 
S August. S. Ambros. S. Hierom.   
For as S. Gregory Nazianzen justly excepted against the Arrians in this manner; 
S, Gregory. Epistola 1. ad C●●do●● contra Arrianos.  If our faith be but 30. yeares old( 400. yeares being passed since the incarnation of Christ) then our gospel hath been preached in vain; our martyrs haue dyed in vain until this time, &c. So if for a point of faith, I must remit myself unto Luther, Zwinglius, Caluin& their reformed conventicles, rather then unto the holy Fathers,& ancient Church; then surely the gospel hath been miserable taught, and all our predecessors haue been pitifully deceived for 1600. yeares since.  
Singular therefore was the folly, and partiality of my Iudges, to detract authority from our blessed Fathers,& to weld it unto Lutherans( men of as new a stamp in these times, as the Arrians were in S. Gregory Nazianzen his time) whose carnal appetites, and base condition of life, drew them to allow that in their doctrine which they performed in their practise; being contrary in both unto the canon of scripture, and continual succession of the Church.  
The consideration whereof did manifestly detect unto me, that either their understanding is very mean, or their will very perverse; who feared not to disauthorise the Fathers,& yet would not grant me the same liberty against their brethren; in whom I never approved any thing otherways, then it was consonant with the prescription of Antiquity, or dissonant from hir Tradition.   

The third motive. The Protestants brand the catholic doctrine with the name of Popery.  
THE name of PAPISTS was first devised by a luxurious Apostata; inventor also of the name of SACRAMENTARIES; 
Luther.  for so both catholics, and Zwinglians stand indebted unto him in these respects.  
By the insolency of this man it came to pass, that as many other doctrines, so particularly this, had been stamped with the imputation of Popery; whence it was that my calvinian 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 merely catholic( as you see) and since this doctrine itself is the common faith of ancient church; it followeth, either that it is no Popery,( as these men term it) or that Popery( truly conceived) is the very catholic faith. But of the two, the later is more probable.  
whereupon I inferred this conclusion for my final resolution; that POPERY was necessary consequent upon the true grounds of deuinity;& therefore my Iudges betrayed their own folly in this behalf; for as much, 
What Pope did ever devise this and many other doctrines, which are called Popery?  as by a condemnation of this doctrine, they must inevitably confess, that POPERY( well understood) is the doctrine of Antiquity; and that the Fathers were no less Papists herein then myself.   

The fourth motive. The Protestants subvert the truest means of piety, and perfection.  
PERFECTION is not absolute in this life, but gradual; that is to say; men are perfect in a degree: some more, some less, according to their cooperation with divine grace.  
To which end, and purpose, there are Consilia perfectionis, counsels of perfection; as Vitginitie, poverty &c. which removing the impediments of perfection, are excellent means to conduct us thereunto; in as much as they withdraw us from the love of the flesh and of the world, which are our capital enemies assaulting us with their continual delights, and pleasures.  
But the Protestants( being in the number of them, of whom the Apostle, by prophetic spirit, spake long before; that they would not suffer wholesome doctrine) renounce the aduise of their saviour; qui potest capere, capiat; they reject the monition of S. Paul, consilium do; they cast behind them the common iudgment of ancient Fathers in this point. And whereas themselves are now carried away with the evil current of this worst age; they fear not, not only to disclaim the Fathers but irreligiously to slander them, 
D. Benefield in his lecture.  as men bewitched herein with the errors of their time.  
Hence it is that the plausibility of the first gospel seeketh not to cast any raynes vpon the fervour of nature, but yieldeth passage rather, and help unto her precipitate course,  
S. paul was of a contrary opinion; witness his own words, castigo corpus &c. Antiquity was of an other disposition; witness S. Hierom in his epistle unto Pope Damasus, and unto the virgin Eustochium. witness S. Gregory Nazianzen in his funeral oration vpon S. basil. 
Carnem logibus fraenauit  witness the whole choir of ancient church; which with a sweet heavenly harmony, as well in practise, as in doctrine, hath commended unto us the restraint of lawful things with a singular austerity of life.  
these things, being wholly opposite unto the delicacy of Luthers spirit, are reputed Popish by him, and by his carnal sectaries; whose single faith( not clogged with the burden of pious works) can more easily mount unto heaven. Thus are they lulled a sleep in the cradle of security, dreaming of a victory without any striving at all.  
Yf this be the way, unto happiness, the WAY itself hath misled us; our guides haue seduced us; our teachers haue misinformed us; the austerity of so many Saints registered in the canon of Gods word, and recorded in the calendar of the church, hath been practised in vain; and the late gospel is more profitable then the former.  
But whether I may rely more safely vpon the first, or last; I remit me unto the consideration of any man, that hath the sense of true piety lodged in his breast.   

The fift motive. The Protestants corrupt the holy scripture in defence of their opinions.  
THE proper means designed by God to convince heresy, are two, to wit; sacred scripture; and ecclesiastical Tradition. Now because heretics are clearly refuted by the second, therfore they fly onely unto the first, which they deprave, and mingle-mangle according to the liberty of their spirits. And this they perform partly in their translations,& partly in their interpretation therof.  
Though many examples might be afforded in this kind, yet I need not seek after further proof, then this present business doth afford, whereof I now entreat. For whereas the words of our saviour are easy, and plain; all men DO NOT receive this saying( to wit, concerning chastity) they render it thus: all men CANNOT receive this saying; as though there were such an impossibility therein, that the freedom of will concurring with the grace of God, could not subdue the inclinations of corrupt nature.  
Hence Luther( the slave of his affections) saith, 
Tom. 7. in epist. ad wolfgang.  that the propension of fervent nature in MAN towards a WOMAN is so created by God in his body, that it cannot be extinct by any vowes,& therefore he, that resolveth to live without a WOMAN, must leave the name of a MAN, and make himself to be plainly an angel, or spirit. For it is by no means granted unto him by God; so that it is above his strength to contain himself from a woman. And this is by the compulsiue word of God, willing, and commanding the same.  
Wherefore the counsel of virginity is intolerable with them, that conceive such an impossibility to fulfil it. To increase, 
Tom. 5. serm. de matrimō.  and multiply, it is not a precept( saith Luther) but it is more then a precept; it is implanted nature; it is as necessary as meate, and drink. It is no more in the power of Man to live without a woman, then to be a woman, and no man.  
In vain then doth our saviour give his aduise, and S. Paul his counsel. For, in Luthers gospel, it is more then a precept to avoid virginity. And yet my Iudges not admitting it to be a counsel, could deny it to be a precept. Which yet if it be so; why do they then make less conscience to fulfil a PRECEPT, then catholics do to follow a COVNSAYLE? for the neglect of the first is a sin; but it is not so in the second; unless wee tie ourselves unto it by a voluntary vow, being not constrained thereunto by a necessary command.   

The sixth motive. The Protestants are Iouinianists, and therefore heretics, and not catholics, even for this cause.  

Heres. 82.  S. Augustine( as a Register of the Cathol●que church) doth witness that Iouinia● broached this heretical fancy, 
See the perorat of S. August. his treatise. vide Ambros. 10. lib. Epist. epist 80.& 81.  contrary to the received opinion of the whole Church. There is no more merit in the virginity of Nonnes, and other continent persons, then in chast marriage.  

counsels of perfection denied by jovinian.  The very same opinion is defended, and embraced by the Lutherans, and Caluinists; and they both conspire with jovinian in this heretical tenant; that there is no greater perfection in a virginal, then in a conjugal estate.  
And though it pleaseth doctor field to say; 
Pag. 14●.  WE do not approve any private opinion of IOVINIAN, contrary to the iudgment of Gods church; yet both he, and his Grace of Cant.( who approved his book) speak herein against their own conscience, yea mine own experience in this particular business informeth me otherways then they pretend. And I desire no better witness to convince them then S. Augustine, who writeth of this matter in the name of the universal church.  
According to whose relation( compared with the general opinion of Lutherans, and Caluinists) I do confidently affirm, that the Protestants are heretics in this behalf; and that, for this cause( besides many others; which I spare to deal in at this present) they are exiled out of the society of the ancient catholic church.  
For S. Augustine protesteth( in the peroration of his aforesaid treatise) that whosoever doth maintain any of these Heresies, which he hath recorded before, he is not a CATHOLIQVE Christian; and therefore an heretical companion. Which censure doth necessary fall vpon my calvinian iudges, and vpon all such, as concur with their irreligious opinion.   

The seventh motive. The Protestants accommodate their Religion unto the state, and present time.  
AS the forms of ecclesiastical gouerments are varied by the Caluinists in sundry places according unto the state, under which they live, so their Doctrines are framed according to the times, and made suitable unto the policy of their common wealths. Pipe state;& dance church. Religion must haue no coat otherwise, then measure is taken by the State.  
A just experience whereof I had in the passage of this business. For as the more gross, and senseless Caluinists in England do Heretically confounded evangelical counsels with legal Precepts, so others, more regardful of the time, wherein they live, then of the truth which they should profess, do willingly yield( for if they should do otherways, they should speak against their iudgment, and conscience) that this distinction is founded in the gospel, and propounded by the church; but they say, that it is not a Doctrine seasonably to be delivered in these times.  
And might not this statizing reason as well plead for Arrius his damnable heresy, being more generally disaffected by the state in those times, dum totus mundus ingem●it sub Arrianismo; as S. jerome speaketh. 
Contra Lucifer.   
But I considered first; that truth is not to be impugned, and suppressed, as the common fury of Caluinists hath ever sought to extinguish it, to the uttermost of their power. In which respect I found myself extraordinarily affencted, for the rejection of their heresy in this behalf. And I trust it was not without special motion of that spirit, which breacheth in the whole body of the catholic Church, and consequently in every constant member of the same.  
Secondly, though time bear the blame, yet men are in the fault; and therefore seeing that the open enemies of truth did bark, when hir secret friends did hold their peace; I conceived that it was my duty rather to change the time from evil into good, then to suffer it to grow from evil into worse.  
And though some men( assisted with power to punish that, which their peevish fancy disaffected) did bear me down by violence, yet I took no less comfort by this injury which they offered unto me, thē courage by the course which they held against my doctrine. For I saw that they rather observed profane policy to force me unto silence, then either show of iustice or piety in proceeding against my( falsely supposed) crime, or weight of reason in conuincing my understanding. And why? they are the slaves of time, but not disciples of truth.   

The eight motive. The Protestants can patiently suffer the articles of the creed &c. to be violated: but they are severe in those things, that repugn their utility, or sensuality whatsoever.  
every truth, in respect of God revealing it, and the Church propounding it, is of equal necessity to be believed; howbeit, in respect of the matter itself; one truth may be of greater consequence; and dignity then an other. And yet it is not the greatness of the matter itself, but the manner of revealing, which tieth us to a necessity of belief.  
I will instance in this present business. The distinction of evangelical counsels from legal Precepts, is a truth to be accepted vpon necessity of salvation. Why? because it is sufficiently revealed uno us by God, and fully propounded by the catholic Church; so that it is either wilful ignorance, not to know it, or extreme obstinacy to withstand it. But yet the Articles of the creed, which are the first elements of faith, commended unto us by apostolical tradition, may justly be reputed more weighty, in respect of the matter, which is handled therein; as namely the descent of Christ into hell. Which article of faith, is admirably perverted by the Ministers in England, in so much as 3. or 4. sundry opinions thereof are freely,& vncontroulably delivered by them, unto their simplo flocks.  
I might instance in their different opinions about the Sacraments, and other high mysteries of salvation, wherein fanatical spirits expatiate without any reproof. But I willingly pretermit these, and come to other particular points of doctrine, which I preached amongst them without impeachment.  
First, against Caluin his heretical Autotheisme destroying the unity of the divine essence, I taught, with the Nicene creed, and all antiquity; that Christ is Deus de Deo, having the same substance that is in the Father, really communicated unto him in his eternal generation.  
Secondly; with S. Gregory, Damascen, the greek,& latin church I taught, that Christ assumed our nature perfect, and complete in the very instant of his conception: contrary to the absurd opinion of diuers calvinistical Protestants, who avouch that his incarnation was by temporal degrees, and not by entire perfection in an instant.  
Thirdly; that God was only the permissive, not any impulsive cause of sin; though Caluin blaspheme to the contrary, and deride the distinction.  
Fourthly, Christ crying out, Deus meus, Deus meus &c. was not in a trance; he suffered no torments of hel; dyed not by degrees( as though his senses decayed by little& little) but in perfect sense, pain, obedience, patience, humility, constancy, he rendered up his righteous soul a voluntary sactifice for sin. But the common opinion of calvinists is contrary unto this position. 
Filius& spiritus sanctus quoniam non sunta se diem& horam judicij nesciunt a se, pater autem quouiama se est cit a se. Hil ●r in Math.   
Fiftly; 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 himself( being not God of himself) yet did he know it secondarily by way of communication from the Father. 
Respectu or dinis non temporis.  Not as Man, for though he did not know it Ex naturâ humanitatis, yet did he know it IN naturâ humanitatis, as S. Gregory distinguisheth. 
lib. epist. 8. cap. 42. In M●rc. 13. 3●.  And this doctrine is contrary to Caluin his blasphemous gloss; to wit, Chistus communem habuit cum angels ignorantiam.  
These, and many such like doctrines( directly opposite to Caluin his tenants) as he is contrary to truth( for though his disciples call him a great light of the gospel, yet I rather approve the censure of D. hurnius, 
Caluin Iudaiz.  a famous Lutheran, saying, that Caluin is an angel of darkness) could pass vnnoted,& uncontrolled by my calvinian Iudges, and all other adherents unto that faction.  
Why then is this distinction of precepts& counsels so hateful unto the Caluinists? Alas, it toucheth their copy hold; most of them being either married men, or bending that way: and therfore let Sacraments, Christ Church &c. be abused, nay let many points of catholic doctrine be preached by Orthodox divines, yet they are more attentive unto the suppression of this truth, and the like, which doth more directly concern their carnal pleasure, and worldly profit.  
For they that haue sold themselves to be the exact vassals of their own affections, and other mens wills, are careful to provide against any thing right, or wrong; true, or false; which may be prejudicial thereunto; rather attending what it is which will maintain their sensuality, then what is orthodox in sound deuinity.   

The ninth motive. The Protestants do unconscionably impugn the known, and manifest truth.  
SINCE the controversies of Religion are many in number, and intricate in nature, it was my desire( from the beginning of my pains in the study of sacred Theology) to find out the true Church, that so I might refer myself unto her decision, and rest within her bosom.  
For which cause I wholly employed myself in turning over the volumes of the ancient Fathers; and whatsoever I found clearly expressed by their uniform testimony; I accepted that( according to Vincentius his rule) as the iudgment of the church.  
Amongst other Doctrines( which seem Popish unto the new evangelists) I received this particular from their instruction; so clearly taught, so comformably witnessed, so jointly approved, that, if the grounds of Religion be not uncertain, then this Doctrine is absolutely free from all exception. And for proof hereof, I remit me unto the sentences of the Fathers, wherewith I thought it meet to conclude this discourse.  
Wherefore, since they that glory in the Fathers( and want neither wit, nor learning for this matter) do impugn this doctrine, and punish her professors; how can I think, that they do not fight against their conscience,& reason? And how can I think that any truth will find entertainment at their hands, when this truth so potent, and so irrefragable: is thus fond rejected by my calvinian iudges?  
But whom haue they condemned? me? a brother some times of their gospel, a graduate of their schools, a Minister of their Church? No; but in me, and with me, reverend Antiquity, the gray headed Fathers, the venerable doctors, yea holy scripture itself is censured by my unworthy iudges.  
Wherefore, as jeremiah, 
See Apolog: justi Caluinij pag. 11.12.  the Patriarch of Constantinople, wrote unto the Lutherans, so may I testify, and proclaim unto these men. The ancient divines, who were the light of the Church, you entreat at your own pleasure; honouring & extoling them in words but rejecting them in deed; endeavouring to shake them out of our hands, whose holy and divine testimonies we should use against you. we see that you will never submit yourselves unto the truth.  
Finally, as the Patriarch concludeth, that he will haue no intercourse with the Lutherans, forasmuch as he is taught by S. Paul to avoid an heretic, after the first, or second admonition, so I( being persecuted by men of this condition) am bound to avoyde them; knowing( as S. Paul speaketh) that such( as they) are condemned by their own judgements.   

The tenth motive. The Protestants, for want of better means to convince the catholics, propose unto them questions of capital danger.  
I HAVE often heard the catholics complain, that, where as they are persecuted for righteousness sake, and for their Religion; yet they are traduced with the crime of obstinacy, disobedience, treason, and such like odious imputations.  
But above the rest, their just grief( arising from unjust vexations, did seem to deserve great compassion, forasmuch as their life, and livelihood is always in the mercy of a most unmerciful law, touching Reconciliation and the SVPREMACY; matters of high, and capital nature.  
Touching the later of these two, I can say more, 
doctor ●ray.  because the bloody heart of a Caluinist did seek my ruin& subversion thereby. For whereas, in my sermons, I continually gave this style unto his excellent majesty; viz. in all causes, and above all persons, for iustice, and iudgment, supreme Head, and governor; the Caluinist suspecting me not to stand thoroughly affencted to the kings Supremacy, according to the purport of the law( whereby his majesty hath as much spiritual jurisdiction, as ever the Pope, de facto, 
26. Hent 8. chap. 1. 1 Edward 6 I Elizab. See these things excellently discoursed a C●th. divine against the fift part of Sir. Ed. ●ookes Reports.  had in England; and, by virtue of his said supremacy, power of Excommunication is granted by the lord chancellor unto the Delegates vpon appeals, from the Archbishopp of Canterbury his courts.) wished M. 'vice chancellor to examine me vpon this point,& to require my opinion therein.  
Which severity though it was then declined, yet if that other Caluinist had been in office( as lately he was) all men may easily conceive into what extremity of peril I had been cast.  
For though I ever did, and shall attribut● that right unto his majesty, which, by the law temporal( not dissenting from law divine) is annexed unto his imperial crown; yet I must confess that I did purposely moderate his title of Supremacy( as the law hath established it) because I always conceived, that the style of Defensor fidei( given unto the crown of England by the Pope) did more properly belong unto him, then the other, which was translated from the Pope unto the crown, by the violence of a King, 
Hent. 1.  and by the flattery of his subiects.  

Caluin in Amos cap. 6. In epist. 54. ad Mycon.  And if doctor Airay had made a conscience of his Maisters iudgment, he would rather haue condescended unto the equity of my opinion, then sought to draw my life into the certainty of such a danger.  
But these men are so possessed with malice,& adulation, that they rather desire to satisfy their own passions,& to win favour from their superiors, then to speak, or do according to the truth which pleadeth for itself within their corrupt hearts, and daily accuseth them before the throne of greatest iustice.   

The eleventh motive. The Protestants Manner of proceeding against catholics, and catholic Religion, is absurd in reason, and unequal in Justice. And hence they are proved to be heretics.  
IN my perusal of the ancient Fathers, and ecclesiastical histories, I did very often observe these two things. First; that the catholic Church had wisdom to discern heretical innovations. Secondly; that she had power to enact necessary laws for the suppression therof; so that an Heresy could not escape hir censure, nor an heretic hir iustice.  
If Popery therefore be Heresy, and Papists heretics( as some fanatically brand them) then surely the catholic Protestanticall Church is able to show, that shee, in all ages, hath impugned this Heresy, and that she hath her proper laws to proceed against heretical offenders: If not so; then doubtless shee is no more catholic, then the furious Congregations of Donatists, Arrians, and such like; who afflicted the true Church against all order of iustice; being never able to show any catholic predecessors, who maintained their opinions, nor any laws made by them to correct the impugners thereof.  
That this is the condition of Protestants, I am a witness by their disorderly proceeding against the Doctrine, which I delivered out of the conform testimonies of the Church.  
For whereas it pleased my calvinian iudges to call it POPISH, erroneous, false, lying, absurd Doctrine; they could not reprove it otherways, then Arrians, and Donatists, that is to say, by rejecting the Fathers, and by a tumultuous process, without any legal course.  
And though I required them to deal with me as with an heretic, by refelling my doctrine, and by proceeding Canonically against me; yet they oppressed me with authority alone; having their will for reason, and their power for iustice.  
But for as much as I haue such abundant proof for the verity of my doctrine, and that their opinion is condemned in the church for no less then Heresy,( by Syricius, bishop of Rome; 
Ambros: 10. lib epist: epist. 80.& 81.  and a counsel there: by S. Ambrose bishop of Millayn, and a counsel there) I appeach them confidently as heretics for embracing Iouinianisme; as heretics for contemners of Antiquity; and therefore as heretics culpable of singular pride.  
Which infamy if they can wash away from themselves by learning,& honesty, then I will retract my sentence,& confess myself to be an heretic( for the one of us must needs be heretics) howsoever every ingenuous,& indifferent man must needs confess, that they did not carry themselves as they should haue done to prove me guilty of this crime.   

The tweluth motive. The superior Magistrates amongst the Protestants concur with their subordinates, to suppress the truth, and to oppress the patrons therof, against all equity, and conscience.  
though there be a very nere connexion betwixt the superior, and inferior Magistrate, yet since all Magistracy is ordained for the conservation of truth, and iustice as well in the Church, as in the commonwealth( nay much more in the first, then in the second) it is very requisite, that the superior should yield redress, where the inferior hath done a wrong; and that rather respecting the cause, then the persons, he should minister equity unto both with an impartial hand.  
For which consideration, when my petty iudges had oppressed me according to their own humours, and passions; I appealed unto my Lord of Canterbury his Grace; in regard of his academical sovereignty over me, and them( being our honourable chancellor) and much more in respect of his archiepiscopal dignity; he being the Primate of our Church; persuading myself also, that as he is more high in place, so he would haue been more equal in iustice; and specially in this cause, since his Grace hath sufficiently manifested himself( and hath been so generally reputed) to be averse from Caluinisme; 
Tempora mutant●r,& nos mutamur ini llis. & my hope was, that his present place had not changed his former understanding.  
To whom though I truly unfolded the whole business, and acquainted him with all circumstances thereunto belonging, yet his Grace seeming to favour Caluins opinion( but how constionably, it shalbe now referred unto the judge of all the world; and he will reveal it in the appointed time) put me of with continual delays.  
But his Grace had just reason to expect a strong resolution in me; since I did appeal unto him to do me iustice only,& much more to give his verdict vpon the Doctrine itself. For, otherways, no favour, nor benefit what soever could yield contentment unto my grieved soul.  
I leave it unto others to consider, how his Grace standeth affencted unto 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 uttermost defence.  
Here the indifferent Reader may also conceive with me, that if my Doctrine had been liable unto a just censure, then surely his Grace would haue made no stay to condemn it in solemn manner; especially since it was so publicly taught, so earnestly defended by me; and since I did now entirely desire him to do me iustice without any favour.  
But since this Doctrine was not subject unto his condemnation, why then had his Grace so little reverence unto the eternal truth of God, and so small respect of me, that he would suffer it to be so indignly censured by his vicegerent,& leave me helpless from such injurious oppression? his pretences to the contrary( if he haue any) are nothing but smoky 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 judge, to whom the decision of these things doth most fitly appertain. For what end? the honour of God, and his gospells sake; which I truly delivered, and for which I was shane fully entreated.  
The testimonies of the Fathers touching evangelical counsels.    

TO M. DOCTOR KING dean OF CHRIST-CHVRCH in Oxford, and vicechancellor of the university, H. L. counseleth health and salvation in Christ IESVS.  
SIR, though your will was your law to punish me without my offence, yet it shall not be your sanctuary to defend yourself, without more sufficient reason.  
For as you convented me before a selected calvinian assembly, so now I convent you, and them, before all men in the assured confidence of my good cause, and in the comfortable peace of my sincere heart.  
And since you dealt with me as a Magistrate, by the strength of your authority, you must give me leave now to deal with you as a scholar, by the validity of arguments.  
Finally; because I wish your future happiness, J cannot omit to acquaint you with your present misery, which I will lay forth before your eyes in Syllogistical manner and then I will refer you unto the consultation of your own heart.  
whatsoever doctrine is founded vpon Scripture, according to the conformable opinion of the ancient Church, that is a point of catholic faith.  
But the doctrine of evangelical counsels is founded vpon Scripture, according to the conformable opinion of the ancient Church.  
Therefore the Doctrine of evangelical counsels is a point of catholic faith.  
The Maior is a maxim in all Christian schools.  
The Minor is proved by the ensuing testimonies of the Fathers: vyhose uniform verdict in this behalf is the iudgment of the Church.  
whosoever doth obstinately impugn any point of catholic faith, he is an heretic.  
But doctor king, D. Aglionby, D. Airay, D. Hutton, D. Benefield &c. do obstinately impugn a point of catholic faith.  
Therfore D. King, D. Aglionby &c. are heretics.  
The Maior is granted by all men of iudgment, and is confirmed by S. Augustines rule. 
De haeres ad Quod vult D. in perorat.   
The Minor is proved by their own proceedings against me in this particular.  
every heretic is bound to recant his heresy, or else he is liable to the punishment, decreed in the canonical law of the Church.  
But D. King, D. Aglionby, &c. are heretics.  
Therfore D. King, D. Aglionby &c. are bound to recant their heresy, or else they are liable to the punishment decreed in the canonical law of the Church.  
The Maior is clear of itself.  
The Minor is proved already.  
And because it shal appear yet more sensibly, I pray you to consider, that whosoever rejecteth the joint consent of FATHERS in a point of doctrine( as D. King doth herein) he is an heretic: and this I will briefly declare by four evidences.  

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

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

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

See Vincent. Li●. cap. 42.  FOVRTHLY: by the practise of the Ephesine counsel against Nestorius: who was judged an heretic, not onely in regard of the matter itself, wherein he erred damnably, but in regard of the manner of trial by the holy Fathers, 
veterum Interpretum scripta perdiscere de digna●us est. See Socrat. l. 7. c. 32.  which his contemptuous spirit did utterly decline. Many also of those Fathers by whose testimony the cause was then handled against Nestorius, 
NOTA  are the very same, whose verdicts I shall now produce against D. King, and against his abettors whosoever.   

An honourable grand-Jury of 24. Fathers, testifying the distinction betwixt legal Precepts,& EVANGELICALL COVNSAYLES, by their uniform verdict.  

§. 1. FATHERS OF THE LATIN church.  

CYPRIANVS( anno Dom. 240.) de discipl.& hab. virg. sect. 17.& 18. Serm. de nativit. Christi.  our Lord doth exhort us unto Virginity, but he imposeth not the yoke of necessity. Though marriage be good, and instituted by God, yet Virginity is more excellent, which the commandement doth not compel us unto, but the COVNSAYLE OF PERFECTION doth persuade.  

OPTAT. Mileuitan( 370) lib 6. contra Parmenian.  Virginity is a thing of will, not of necessity. Wherefore S. Paul answered that touching virgins he had no PRECEPT of our Lord; but yet he gave COVNSAYLE &c.  

AMEROSIVS( ●80) lib. 10. ep. 82.  The Apostle doth not command Virginity, but persuade it; for that is not commanded, which is above the law. No woman is compelled unto a single life by the authority of any precept, but there are rewards proposed unto diuers virtues. We do not reprehend the one to praise the other, but we praise all, that those things may be preferred, which are chiefest. marriage is honourable, but Virginity is more honourable; for he that giveth his virgin in marriage, doth well; but he that giveth hir not, doth better. Wherefore, that which is good, is not to be avoyded; but that, which is better, is to be preferred. And for this cause Virginity is not imposed, but proposed; whence the Apostle saith; Concerning virgins I haue no PRECEPT, but I give COVNSAYLE. counsels are more then Precepts; and therefore when one said unto our saviour, all these things haue I done,( viz. pertaining unto the law) our Lord answered,& said; sell all that thou hast, &c. Which was a counsel &c.  
That which is commanded, 
HIERO●VMVS( 382) contra Ioninian. lib. 1. de verbis Apost. 1 Cor. 7.25.  must be performed; and, if we do it not, there is a punishment remaining. For that is commanded in vain, which is left in the free choice of him, unto whom it is commanded. marvel not therefore, if, in this provocation of the flesh, the life of Angells be not required of us, but taught unto vs. For where counsel is given, there is the free will of him that offereth; but where a Precept is, there is a necessity in him that obeyeth, &c.  
Our Lord did not give a counsel, but a Precept unto us in his gospel, 
AVGVSTINVS;( 400) Serm. 61. de Tempore  that we should love our enimyes. A Precept is one thing, but a counsel is an other. There is counsel given to preserve Virginity, to abstayn from wine, and flesh; to sell our goods, and to give them unto the poor. But to do good, and to decline from evil, and to keep iustice, it is a Precept. Of Virginity it is said; he that can receive it, let him receive it; but it is not said of iustice; he that can do it, let him do it: for every three, that bringeth not forth good fruit, shall be hewen down, and cast into the fire: He that performeth a counsel, shall haue the greater glory; but he that keepeth not a Precept, shall be damned, unless he repent. Vide plura in lib. 1. de Adul●erinis coning. cap. 14. de sanctâ Virginitate, cap. 14. &c. Consider also how D. Field doth confess, 
Of the Church. pag. 170.  that augustine is the greatest of all the Fathers, and worthiest divine, that the Church of God ever had since the Apostles times; whose iudgement in this point is conformable unto the other Fathers, and founded evidently vpon the holy Scripture.  

PAVLINVS( 4●2.) ep. 4. ad Se●●ru Sul●it  Our Lord was the good samaritan, and S. Paul was the master of the inn, who did supererogate, when he added this counsel( beyond the Precept) concerning the virginal estate.  
Virginity is not under the commandement; 
SEDVLIV●( 450.) in 1. Cor. 7.  for then marriage were forbidden. Wherefore S. Paul had no precept touching Virgins; that being of greater reward, which is offered, and not commanded.  
The Apostle had no Precept, 
EVIGENTIVS( 480) in praefat ad Mommum.  but he gave his counsel touching Virgins; and hereby he did erogate more then he had received.  
Some are not judged, and reign; who transcend the precepts of the law by a more perfitt virtue, and perform more, 
GREGOR. Magnus( 600.) lib. 26 in job. cap. 24.& 25.  by a prompt devotion, then they were obliged unto. For whereas our Lord saith; Go, and sell all that thou hast, 
All men are bound unto perfection as far as the condition of their life can permitt● but no man is bound to the condition of virginal life. &c.  &c. it is not spoken generally unto all, but, by a special commandement, unto the perfitt. For if it did bind all men, then it were a sin to possess any thing. But it is one thing, which is prescribed unto all, and an other thing, which is commanded unto those, that aspire unto perfection. Thus Paul preached the gospel freely &c. Vide plura, lib. 15. cap. 19.  
The Apostle did supererogate, 
BEDA( 750.) in luke. 10.  when he gave the counsel of Virginity, whereof there is no precept. Likewise; whereas our Lord, did ordayn, that those, who preach the gospel, should live thereby, S. Paul would not use that power, &c.  

AN●●LMVS( 1●●●.) in 1. Cor 7 25.  There is no Precept touching Virgins, but counsel onely. Our Lord did not command Virginity, least he might seem to condemn marriage. Wherefore he loveth Virgins more then others, inasmuch as they perform that, where unto they were not obliged.  

BERNARD.( 140.) de precept.& dispens. cap. 10.  The rule of S. Bennet is proposed unto every man, it is imposed vpon none. It doth profit, if it be devoutly undertaken,& kept; and yet it doth not hurt, if it be not undertaken. It is a voluntary thing, and not necessary; howbeit, he that doth voluntarily intertayn it, must necessary retain it; for he maketh it a necessity unto himself, inasmuch as every man is bound to perform his vows. But that is an happy necessity, which provoketh us unto better things.   

§. 2. FATHERS OF THE greek church.  
THOSE things, 
ORIGINES( anno Dom. 230) in Rom. cap. 15.  which we perform beyond our obligation, we perform not by reason of any precept; as for example. virginity is not a debt, which we ought to pay; neither are we commanded thereunto: but we offer it[ unto God] above that, which we are bound unto. For S. paul saith; Concerning Virgins I haue no commandement of our Lord, but I 〈◇〉 counsel.  
There are instituted two manners of living in the Church of God. 
EVSEBIV●( 330.) de demonstrat. evangel. lib. 1. cap. 8.  The one doth even exceed our nature, and the common disposition of men: for it desireth not mariadges, nor children, nor wealth; but declineth from the usual life of other men, and our of the singular love of celestial things, is addicted only unto the service of God. This is a perfect manner of life in Christian Religion.  
Who ever was the author of keeping Virginity? Nay, 
athanasius( 340.) de Incarnat verbi. He meaneth not that any precept doth impose virginity, but that Christ delivered his rules. &c.  who taught not that this virtue could not be performed? And yet our saviour hath been so powerful in these precepts, that children, not ripe for the discipline of laws, do profess virginity, which is above the law,  

●A●●LIVS 〈◇〉) de 〈◇〉 virgini●ate.  We intend not to impose virginity vpon men, by way of Precept, but we insinuate the cleanness therof unto such, as purpose to buy the precious jewel therof. For, concerning virgins, I haue not the precept of our Lord, onely I give counsaille. God did not appoint unto us a precept of virginity, either in the law, or in the gospel. For he that had instituted Matrimony, and bad men to multiply &c. by what precept could he enjoin virginity? He would not that the merit of so excellent a virtue should be under the compass of a law; but he would haue it to be the token of a noble mind, which freely, and without the necessity of a precept, doth, for the desire of virtue, perform that, which surpasseth all the commandements,& is beyond the measure of our human nature. marriage is natural, but virginity is above nature, and is not tied by the bonds of the law: it offereth unto God the rare virtue of incorruption, as a precious gift. Therefore out Lord did no where give us a law of virginity; knowing well, that it is proper unto a soul, which is addicted unto the study of virtue. For when he hard one saying; it is not exdient to mary; he( purposing to show the excellency of virginal estate) answered; all receive not this saying. And the Apostle( following him) commandeth those things in his epistles, which are necessary in this life; but he decreeth nothing of virgins. Onely, when he was asked touching this matter, he said( in imitation of our Lord) Concerning virgins I haue no precept, but I give counsel &c.  
In our Christian laws, 
NAZIANZ●( 380. Orat. 1. in julian.  some things do impose a necessity of obeying, and they can not be pntermitted without danger. 
The word( law) is not taken pre●isely here for a thing imposed, but generally for the ●euealed will of God.  Other things bind us not with any necessity, but consist in our free will, and choice. Wherefore if any man keep them, he shall haue much honour, and reward; and they that fulfil them not, may not fear any peril thereby.  
God doth not command impossible things; 
CHRYSOST.( 380.) homil. 8. de Poenit.  for many do exceed the commandements themselves. He doth no where command us to preserve virginity, and to possess nothing. Wherefore S. Paul saith; Concerning Virgins I haue not any precept from our Lord; onely I give counsel. Thou seest no law here, but an aduise; thou seest him not commanding, but persuading; the first is a matter of necessity, the second of will. I do not command( saith S. Paul) least I should burden you; but I give counsel, that I may 'allure you. likewise, concerning poverty, there is no commandement: neither did our Lord say simply; sell all that thou hast; but, if thou wilt be perfitt. If thou performest it, I will crown thee; if thou dost not perform it, I will not punish thee. For those things, which are done by commandement, receive not such recompense: but those things, which are done freely, haue a plentiful reward, &c.  

THEODORE●( 440.) in i. Cor. 7.25.  When the Apostles said; if it be so, it is not good to mary: our saviour answered; all men receive not this saying: and again: he that can receive it, let him receive it. For which cause, the divine Apostle, S. Paul, saith; I haue no precept from our Lord, but I give counsel. I bring no law, but I yield my aduise, &c.  

abbess( 520.) doctr. 1. prope●●ed.  Worthy, and illustrious men do not onely pay yearly tributes, but also they give free gifts unto their kings. likewise our Fathers did not onely observe the due precepts of God, but also they offered unto him their voluntary gifts; as Virginity, and ●ouerty For these things are gifts; because they are not commanded. Our Lord said not unto the Lawyer; sell all that thou hast, as commanding, but as counseling him. For that particular [ if thou wilt] is the speech of one that giveth counsel, and imposeth not a precept. Wherefore our Fathers, with their other virtues, offered unto God virginity, poverty &c.  

MAXI●VS Monachus ●●●0.) Cen●●●. 4. de Charitate, ●up. 67.  Those things which we do according to the will of God, are done partly vpon commandement, and partly without, and, as I may say, by a voluntary oblation. As for example. To love God, our neighbour, our enemy; not to commit adultery, not to kill &c. these things cannot be transgressed without condemnation. But virginity, poverty &c. belong not unto the commandement; for they are in the nature of gifts.  
Christ prescribed not virginity unto us, 
DAMASCEN.( ●30.) orthodox. fid. lib. 4. cap. 2●  as promulgating a law( for, according to his saying, all men receive not this word) but he taught it unto us indeed, and hath given us power to embrace it.  
The Apostle, speaking of virginity, 
OECVMEN( 1070.) in 1. Cor. 7.  doth not deliver a Precept, but giveth counsel.  
There are many things, 
THEOPHYLACT( 1071. vid. Baron. Tom. 11. anno Dom. 1071.) In cap. 1. ad Titum. v. 3.  which are not commanded, but are left unto our free choice; as poverty, virginity, &c. For our Lord saith; he that can, let him receive it.    

An advertisement to the Reader.  
I Desire thee( good Reader) to understand, that I freely offered unto my aforesaid Iudges, and unto other learned men in Oxford, and elsewhere, to take their choice of any of these four reasonable propositions.  
FIRST. If I can not approve, and justify my Doctrine, by the uniform consent of all Antiquity, successively from the Apostles, I will publicly abjure it.  
SECOND. If my Iudges can disprove it by the verdict of any one Oxthodox inventor, that ever lived in the communion of holy Church, I will recant it.  
THIRD. if I can not prove that their opinion is heresy, and condemned by the Church, J will intertayn it.  
fourth. If any article of Religion, accepted by the Church of ENGLAND itself, and established by uniform consent, be plainly against my Doctrine, I will submit myself unto it, and yield unto this manner of trial.  
these petitions,& demands( though full of equity) could find no acceptance at my Iudges hands. Consider therefore the quality of these men,& the goodness of their Religion: which having no conformable grounds, sustaineth itself merely by fraud, insolency, and oppression.  
FINIS.   

A 〈…〉 ●f the p●incipall errors.  
Pag. Li● read. 9. 21. these things. 24 brought in the money 15. 19. im●ugning. 18. 26. ●●●●●●dge. 22. 18. now I resolved. 23. 7. p●●fo●med it. 25. 12. 〈…〉 ●ord. 29. 4. 〈…〉   14. 〈…〉 30. 14. Lib●● 〈…〉. 32. 22. at the sleepy. 40. 24. exacted. 41. 34. his. 49. 10. perceperunt. 70. 20. their 73. 7. Charinthians. 75. 10. in dead:   16. extimescit. 81. 26. against 88. 9. Scitis.   10. praecisum. 100. 3. could not deny. 129. 10. I give counsel. 130. 9. bade men.   25. heard expedient.  

In the margin.  Pag. 〈◇〉. 13. Virgi●●ty. 15. Mil●●●at. 31. Monimum.   Timoth. 52. nihilum. 65. original. 93. Cledon. 111. by a catholic. Pag. 132. Dorotheus. Pag. 133. Titum.  
It may please the courteous Reader to pardon these, with some other, faults passed in the impression; and to consider what difficulties we haue in using strangers herein.