outlawry the law doth accuse you for sin and you accuse it for imperfection Vnlesse you send for an advocate to Hell there is none to speak for you Briefly to your quotation I say the law wanted not perfecting but man wanted meanes of fulfilling it Christ in that sense added perfectiō to the law in fulfilling it because as Cardinall l Cusanus excit l. 10. Cusanus confesseth never did any fulfill the commandements but Christ But in this there was no addition and therefore no former imperfection in the law Mr LEECH And as he taught this vnto vs by practise in his owne most sacred person and in the persons of his Apostles so he left vs the first pure primitiue Church and raised vp many in the other succeeding ages and Centuries of the Catholike Church to be examples and patterns of these Evangelicall Counsells ANSVVER It is a toile that my pen must follow yours in these so idle repetitions and needlesse Tautologies I ingeminate my former answer Christ did not professe the teaching of Evangelicall Counsells he came not from heauen with another edition of the law then what Moyses had brought The Primitiue Church knewe not the name of Evangelicall Counsells that as m Assert Luther conf art 18. pag. 86. Fisher B. of Rochester said of Purgatory that there was litle mentiō or none at all among the Ancients thereof so I say of Counsells this opinion was a Posthume to the Primitiue Church Anselmus that liued many hundred yeeres after denyeth that any man may performe more then he oweth as you would teach by Counsells His words be n Anselm de concep virg c. 21. Nullus potest reddere quantum debet solus Christus reddidit pro omnibus qui salvantur plus quà m debetur But as o Dion Xiphilin in epitome Domit. Decebalus king of Dacia put to flight the Romans by arming trunks of trees insteed of souldiers so the new Romans suppose to gull vs by obtruding shadowes insteed of substance inserting into their Pamphlets the name of the Primitiue Church Ancient Catholike Church Fathers of the Church in those matters controversed betweene vs whereas the Church and Fathers in this case may answere Papists as answer was made to p 1. Sam. 28.26 Saul in the 1. Sam. 28.16 Wherefore dost thou aske of mee seeing the Lord is gon from thee and is thine enemie Mr LEECH This was the summe of my repetition with a more ample explanation of my former doctrine iustified now in publike against the Brethren who had traduced it in their whispering conventicles according to the liberty of their private spirits ANSVVER You haue landed this discourse thinking hereby to gaine the name of an authorizer if not an author But bragge not that you haue publikely iustified that against the Brethren which you will be constrained to deny before the Saints The writtē Coppy which you delivered is much different frō this second repetition you and it farre from truth Because with Peter you hope to warme your hands at the high Priests fire therefore you deny the truth of your Master Follow Peter rather in repenting then in forswearing CHAP. 4. Mr LEECH THis sermon being ended and supper time immediatly approaching M. Doctor Hutton one of the Channons of Christ Church now deputed Provicechancellour in the absence of Mr. Doctour King sent for me by one of my fellow Chaplaines into the commō kitchin A place fitt to treat vppon Iovinianisme but vnfit for the sacred mysteries of Religion to conferre with me vpon the point delivered in my sermon ANSVVER The summe of this ensuing chapter was begot in the Kitchin it is so full of smoake heat Your marginall note doth much traduce Doctor Hutton Prebendary Subdeane of Christ-Church an auncient learned preacher Professor Doctor of Diuinity the least of these titles might haue restrained you in your duty towards him But a more neere respect of obseruance bound you to reuerence him not only for private but for publicke authority not only for feare but for cōscience sake saith the Apostle He was the Magistrate Provicechancellor Deputy Governor of your betters at that time not in that house alone but in the whole Vniuersity He might haue sent for you by an officer not your fellow Chaplaine vnto a publique place not so familiar to cōvent censure imprison punish you not to conferre with you It is not the place that doth honest the man but the man the place Lucifer rebelled in heaven Adam sinned in Paradise whē as Lot served God in Sodom Ioseph in Egypt Better to speake truth in the Kitchin then falsehoode in the Pulpit The place of all other is least circumstantiall Mr LEECH Hither I no sooner came but hee interessing himselfe in the quarrell of IOVINIAN began very fiercely to assault and chardge me for preaching scandalous erroneous doctrine excepting farther against the tearmes of Angelicall Chastity and Evangelicall Counsailes of perfection expresly mentioned by me in the aforesaid sermon ANSVVER For any Iovinian heresie that you taxe him with or the opposers of your opinion you knowe in your conscience that no Protestant ever defended anie of them S. r Aug. de haeresibus ad quod vult De um haeres 82. Augustine in his tract De haeresibus ad Quodvult Deum the 82. heresie reciteth the divers positiōs of Iovinian and I doe freely and fully protest that I knowe no point wherewith our Church in that kinde may be accused In what point of Iovinianisme was he guilty name it I am sure if you could you would Your doctrine offered much offence therfore was scandalous and was opposite to our Churches doctrine and therefore to be called erroneous Mr LEECH The onset being thus given by his worship my warde was Sir vnder your correction the doctrine lately by me preached howsoever you disconceipt it is not nay cannot possibly be either scandalous or erroneous for it is the doctrine of that great Pillar of the Latine Church S. Gregory accorded vnto and confirmed by vniforme consent of fathers both of the Greeke Latine Church ANSVVER As Salomon spake of ſ Eccl. 12.12 making many books so may I of vsing many words There is no end the one wearying of the flesh the other angariation to the spirit It is not as you take it the doctrine of that great Pillar of the Church S. Gregory it is a Doctrine which is the Pillar of Monkes I assure my selfe the Monkes would not maintaine it vnlesse it did maintaine Monkes The Fathers of the Greeke and Latine Church are answered so sufficiently as that I hope you will change and challendge your Grand-Iurie for beeing too partiall for our part Mr LEECH As for the termes of a Virginity equalleth it selfe to Angells yea if wee examine well the matter we shall finde it to exceed Angells for that contrary to nature it getteth a victory in flesh aboue flesh which Angells doe not Cypr. de
find nothing which they could calūniate And for his learning let l Hosian trist cat cent 16. p. 837. Andreas Masius speake for him whom you haue reason to beleeue who reporteth of him that there was more divinity in one page of Luther then sometimes in a whole booke of some Father The Magdeburgenses though they seeme to be censorious and Aristarchicall were very speciall servants of God for liues most honest for knowledge most learned the eares that heard them blest them and the eies that saw them gaue witnesse vnto them and as Iob speaketh of himselfe so I of them They brake the iawes of the vnrighteous man and pluckt the pray out of his mouth Neither they nor Doctor Benefield did blaspheme Gods spirit as you slaunder them Neither was Gods spirit promised to lodge onely in the Fathers of the Church but even iointly in all the members of the Church And yet for the Fathers wee doe reverence them as much or more then the Papists doe as the KINGS most excellent Maiestie m In his Premon to his booke in his Premonition doth professe Mr LEECH This is right the Puritan cut as D. Bancroft observeth against the Presbyterian faction in some whole Chapters of his Survay And yet after he had thus censoriously handled the Fathers vpon my private conference with him in stead of the Fathers which I called for he offred vnto me two English pamphlets one whereof was entituled the Apologie of the Church of England whereat I could not but smile in regard of his simplicity though inwardly grieved much at the times misery when a statizing Pamphleter who would flie vpon the wing of his penne vnto the height of some ambitious designment shall bee compared nay preferred before the ancient Orthodox divines that painefully laboured in the vineyard of the Church against the brunt of all heresies ANSVVER That you came to Doctor Benefield to bee enformed about this doctrine it is true you came even then when you knew the instant approach of the Act was at hand the very next Saturday before the Vespers which time being vnseasonable did abridge him of any large or ample discourse with you Otherwise I assure my selfe that as no suiter came to that good Emperour Titus that returned discontented so none shall euer come to this worthy Doctor to aske counsell or conference that shall returne vnsatisfied The two bookes that you were offered either of them might haue enformed you that you held an opinion cōtrary to the Church of England to whose Doctrine you subscribed The one which you call the Apologie of the Church of England Oportet esse memorem was a booke entituled The Catholike doctrine of the Church of England an exposition of the Articles of religion professed here published by authority The other Reverēd Mr Perkins reformed Catholique such a booke and such an Author that your Bishop could wish hee had never beene Priest it hath so entoiled him he n In the beginning of his answere cōfesseth that he neuer saw any booke of like quantity published by a Protestant to containe either more matter or to be delivered in better method For Mr Rogers hee liueth worthy of much commendation for that necessary paine and his learned labour will liue long after him M. Perkins he is asleep in the Lord his holynes of conversation soundnes of learning actions labours life death haue sealed him A blessed servant of God I would others were as free from being flying wanderers as he or M. Perkins from being statizing Pamphleters You smiled you say at the Doctors simplicity but vnlesse you repent the world will laugh and hisse at your folly Was it simplicity indeed as simplicity is taken for integrity veritas est simplex the greatest attribute of truth is to be simple and so he might well prefer the simple positiue truth in one of those bookes before all the iugling expunged impostured Copies which you vrge for the Fathers The name of the Orthodoxall Fathers in matter of controversie I hold to be nomen verendum reverendum and the current of the Fathers in the true Copies for the first 500 yeeres or thereabout after Christ is like Iordan which passeth sweetly and quietly through Canaan but for their Current in some points after that time it is I will not say like to Iordan falling into mare mortuum but it is much hindered corrupted and abused I had here ended this point but that your Marginal vrgeth a testimony from that most wise and learned observation of dangerous Positions and proceedings published and practised for the Presbyteriall discipline First you may please to vnderstande that there was want of good manners in neglecting the reverence you owe to that rightly honourable AVTHOR whose eminent place in the State My Lords Grace of Cāterbury painefull Government in the Church carefull authority over our Vniversity and other his honorable respects do adorne him with the cōfluence of many Titles yet this sacred Prelat graue Counsellour our noble Chauncellor must passe so vnregarded by you But what do you ground out of that note His Grace wrote against the ambitiously factious and Paradoxically furious Presbytery Doctor Benefield none such his Profession an honourable Bishops Chaplaine his Positions mainely against Presbytery declare so much Haec nota nihil notat praeter notam malitiae CHAP. 7. Mr LEECH THis solemne lecture reade in publicke schooles by an inceptor in divinity for so venerable a degree enforced me now evē as I would not openly betray the truth of this doctrine vnto a more plaine ample and personall defence inciting mee also nay inflaming me with some extraordinary desire for the reiection and depulsion of his infirme reasons ANSVVER IT is observed a Plin. nat hist lib. 11. c. 37. that in the falling sicknesse the eies though opē see nothing when the minde is darkened dim-sighted so seemeth it with you when in your declining and falling away you could not see or like the deafe adder would not heare charme the charmer never so wisely You say you were inflamed with an extraordinary desire for the reiection of the infirme reasons of the lecture I marvaile you should be in such a heat It had beene wel if with David you had cryed out My heart is hot and the fire is kindled within me that was a heat that tooke fire from the altar but yours was no such spirituall heat b Albert. in comp Theol. Albertus observeth that many sinnes are deciphered by many sicknesses luxury by a feaver envy by a leaprosie Anger by a phrēsie and pride by an inflammation take head of prowde heat such inflaming will breede flashing I would be sorie from my hart to heare that you should turne Melancholy Dominican or lowsie Franciscan or lazy Capuchine but of all others a Iesuiticall incendiary for he is the wilde fire of the world in mind ravenous as a wolfe in head crafty as a Fox in heart
Andradius so who teacheth that the Fathers doe in many places not expound the Scriptures according to the literal sense the only which hath power to proue points of faith and that when they seeke the literall sense they doe not alwaies finde them but giue diuers senses one vnlike another therfore we may forsake their senses all and bring a new vnlike to theirs Now dare you curse Caietan and Andradius Andrad desens fid Trid. lib. 2. and bestow that epithet vpon these that you doe on Luther I knowe you dare not But as in others so in you Tullies observation is remarkable Tully that bad Orators insteed of reasons vse exclamations The reason why Luther is so much vilefied among you Erasmus gaue long since Chronic. Carion Auct a Melanthon lib. 5. when being asked by Frederick Duke of Saxony what hee thought of Luther so earnestly seeking reformation Erasmus answered as Carion records it that Luther had committed two great errors one was that hee touched too neere the Crown of the Pope another that he purged too much the belly of the Monks But the name of Luther shall remain among the posterities for euer and howsoever Hell and Papists haue endeavoured to transferre vpō the cause personall weaknesse most falsly imputed vnto him yet that Epitaph of his framed by Reverend Beza shall be monumentum aere perennius Beza in Epitaphijs Roma orbem domuit Romam sibi Papa subegit Viribus illa suis fraudibus iste suis Quanto isti maior Lutherus maior illa Istum illúmque vno qui domuit calamo The last part of this Paragraph vrgeth Flavianus to which speech we most willingly agree The determinations of the Fathers are not to be changed when their rule is consonant to Scripture but we deny that the generall consent of the Fathers ever helde this point for many of them whom you vrge haue not as in your proofes it is plaine so much as the distinction or any word of Counsaile And againe if by the misinterpretation of that place of S. Paule some of the Fathers read the place so yet the Greeke Fathers haue not any word of Counsels D. Benefield his Appendix pag. 186. in all their workes as Doctor Benefield in his Appendix witnesseth Mr LEECH And therfore to exemplifie further vpon this ground and to raise the particuler building vpon this general foūdatiō I would but aske what meant S. Cyprian that ancient famous martyr in his tract de Nativitate Christi sectione 10. penultima and S. Gregory that worthie pillar of the latine Church in his 26. booke on Iob to stile these consilia perfectionis Counsailes of perfection if there be no Counsailes Secondly what meant Theodoret Primasius Sedulius Haymo Theophylact Ambrose Augustine Hierome Gregory Basill Chrysostome Beda Lyra Aquinas Anselmus with all antiquity greeke and latine Church so to expound that place of S. Paul 1. Cor. 7.25 ANSVVER Suffragia potiùs sunt pendenda quà m numeranda voices and authorities are rather to be weighed thē to be numbred Cyprian or Gregory haue no worde of Counsailes The booke falsely ascribed to Cyprian is denied to be his by Pamelius Bellarmine Possevine many others of your owne as hath beene proved the ancient manuscript thereof in the library of All-soules Colledge here in Oxford entitleth Arnolde an abbat to be the Author of it For Gregory as I haue many times cited so do I now againe if in that place so often quoted viz. the 26. booke 24. 25. Chapters you finde the word Counsaile I will surcease to answere begin to beleeue you It is an easie businesse in you to faine the distinction of Counsels to be in Gregory seeing that the Vaticane Cyclopses haue foisted 168. Epistles into him besides infinite corruptions and contradictions as will shortly appeare by the exact and laborious endeavours of that liuing Library Mr Thomas Iames the indefatigable and carefull President of that businesse and the diligent assistance of many some whereof are the choisest most eminent in all our Vniversity The Fathers that you muster togither out of ranke I reverence yet what Austin in his 19. Epistle said in such another case that I hold good For all these Austin in Ep. 19. and aboue all these we haue the Apostle Paul saith he Though some of these Fathers do so read according to the translation formerly cōdemned yet habemus Apostolū Paulum we haue Paule to witnesse the contrary in his owne word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was but his advise or sentence not counsell Mr LEECH Thirdly what meant S. Hierome ad Eustochium and against that Epicurean Heretique Iovinian one of the first impugners of this Doctrine S. Ambrose in the tenth booke of his Epistles the 82. ad Vercellensem Ecclesiam in his tract de viduis propè finem S. Augustine in his 61. sermon de tempore his 18. tract de verbis Apostoli chapter the 21. his 2. booke of Evangelicall questions chapter the 19. and in his Enchiridion ad Laurentium chapter 121. Origen vpon the 15. to the Rom. S. Basill de vera virginitate S. Chrysostome in his 8. Homilie de poenitentia Nazianzen in his 3. oration which is the first invectiue against Iulian and many others The time would faile mee if I shoulde reckon vp all And therefore to close vp all in a word what meant all antiquity greeke and latine fathers so to distinguish betwixt precepts and Counsailes if there bee no Counsailes ANSVVER Lubertus truely observeth of Bellarmine that in a point where hee is weakest there will hee name and quote Authorities most plentifully but when hee should come to the life of the point then he shuffles away amōg his multitude like a Cut purse in a thrōg or like the fish sepia who being ready to be caught darkens the sea roūd about with a black water issuing from her These authorities and Testimonies of the Fathers haue been answered in that part of the Tract before the Sermon and as the occasion was offered in the sermon and all of them even the most strong and selected authorities that you coulde gather are aunswered plentifully in Doctor Benefields Appendix where it is proved that the Fathers did not set a man beyond the Land-marke of Gods commandement but that by the generall precepts enioining all the particular commanding some every man is bound to serue and feare and loue the Lord with all his heart with all his soule and withall his minde And this necessitate praecepti by the necessary obligement of the cōmandement Austin in 38. Psalm that which Austin vpon the 38 Psal hath written with the pen of a diamond standing fast as Hercules Ne plus vltra that no man can say he is perfit Nemo se dicat esse perfectum and so proceedeth that if any man doe looke for perfection in this life decipit se fallit se seducit se non potest hîc habere perfectionem Mr
by faith Your last close concerning men assisted with power to punish you disaffected by peevish fancy is meerely false it was not peevish fancie as your Popish folly tearmeth it but it was religious piety policy that disaffected reiected your doctrine the power of Scripture of Fathers of all authority assisting them Rage not courage strengthned you and therefore Iustice and Religion did censure punish you and God wil without your repentance plague you for your vile and violēt tearms against the disciples of truth your selfe being a fellower of blindnes and a hater of goodnes In the meane time this is my 7 confirmation that our doctrine is true Religion and Catholique seeing they that seeke to disgrace it be either statizing Politiques or slaundering Heretiques able to say little in shewe lesse in sense least in truth Mr LEECH The eight Motiue The Protestantes can patiently suffer the articles of the Creede c. to be violated but they are severe in those things that repugne their vtility or sensuality whatsoever EVery truth in respect of God revealing it and the Church propoūding it is of equall necessity to be beleeved howbeit in respect of the matter it selfe one truth may be of greater consequence and dignity then an other And yet it is not the greatnes of the matter it selfe but the manner of revealing which tieth vs to a necessity of beliefe I will instance in this present busines The distinction of Evangelicall Counsailes from Legall Precepts is a truth to be accepted vpon necessity of salvation Why because it is sufficiently revealed vnto vs by God and fullie propounded by the Catholique Church so that it is either wilfull ignorance not to know it or extreame obstinacy to withstand it But yet the Articles of the Creede which are the first elements of faith commended vnto vs by Apostolicall tradition may iustly be reputed more waighty in respect of the matter which is handled therein as namely the descent of Christ into hell Which article of faith is admirably perverted by the Ministers in England un so much as 3. or 4 sondry opinions thereof are freely and vncontroulably deliuered by them vnto their simple flockes I might instance in their different opinions about the Sacraments and other high misteries of saluation wherin fanaticall spirits expatiate without any reproofe But I willingly pretermit these and come to other particular points of doctrine which I preached amōgst them without impeachment First against Caluin his hereticall Autotheisme destroying the vnity of the divine essence I taught with the Nicene Creede and all antiquity that Christ is Deus de Deo hauing the same substance that is in the Father really communicated vnto him in his eternall generation Secondly with S. Gregory Damascen the Greek Latine Church I taught that Christ assumed our nature perfit and complete in the very instant of his conception contrary to the absurd opinion of diuerse Calvinisticall Protestants who avouch that his incarnation was by tēporall degrees and not by entire perfection in an instant Thirdly that God was only the permissiue not any impulsiue cause of sinne though Calvin blaspheme to the contrary and deride the distinction Fourthly Christ crying out Deus meus Deus meus c was not in a traūce he suffred no torments of hell died not by degrees as though his senses decayed by little and little but in perfit sense paine obedience patience humility constancie he rendred vp his righteous soule a voluntary sacrifice for sin But the common opinion of Calvinists is contrary vnto this position Fiftly Filius spiritus sanctus quoniam non sunt a se diem horam iudicij nesciūt a se pater autem quoniam a se est scit a se Hilar. in Mat. Respectu ordinis non teporis Lib. epist 8. c. 42. In Marc. 13.32 Christ was not ignorant of the day of iudgement either as God or man not as God for though he knew it not primarily originally as of himselfe being not God of himselfe yet did he know it secondarily by way of communication from the Father Not as Man for though hee did not know it Ex naturâ humanitatis yet did he know it In naturâ humanitatis as S. Gregory distinguisheth And this doctrine is contrary to Calvin his blasphemous glosse to wit Christus communem habuit cum Angelis ignorantiam These and many such like doctrines directly opposite to Calvin his tenents as he is cōtrary to truth for though his disciples call him a great light of the gospel yet I rather approue the censure of D. Hunnius Calvin Iudaiz a famous Lutheran saying that Calvin is an Angell of darknesse could passe vnnoted and vncontroled by my Calvinian Iudges and all other adherents vnto that faction Why then is this distinction of Precepts Coūsailes so hatefull vnto the Calvinists Alas it toucheth their coppy hold most of them being either married men or bending that way and therefore let Sacraments Christ Church c be abused nay let many points of Catholique doctrine be preached by Orthodox divines yet they are more attentiue vnto the suppression of this truth the like which doth more directly concerne their carnall pleasure and worldly profit For they that haue sold themselues to be the exact vassals of their owne affections and other mens wils are carefull to provide against any thing right or wrong true or false which may be preiudiciall therevnto rather attending what it is which will maintaine their sensuality thē what is orthodox in sound divinity ANSVVER The dignity of truth with the necessity of every truth we preach but this distinctiō so oft idle and vnnecessarily repeated I passe over as ever holding that they be Evangelicall precepts The Article of Christ his descēt into hell is not perverted by our ministers it is beleeued taught by vs witnesse Mr Rogers in his booke The Catholique doctrine of the Church of England Mr Perkins on the Creed our Articles concluded vpon in Convocation and other bookes in this kinde Bellar. de Anima Christi l. 4. cap. 6. §. quaeritur Bellarmin de anima Christi lib. 4. cap. 6. § quaeritur 2. saith thus Omnes conveniunt quòd Christus aliquo modo ad inferos descenderit Of the maner only of this descending if there bee some doubt there was the like also among the Fathers and so Bellarmine also in the place before cited declareth that aboue threescore Creedes of the ancient Fathers Councells leaue out this Article yet Luther Brentius the Centuriasts retaine it and Calvin cited by Bellarmin lib. 2. Inst cap. 16. § 8. dicit hunc articulum in praecipuis habendum The schoolemen agree not on it Durand 3. sent dist 22. quaest 3. Durand 3. sent dist 22. quaest 3. is confuted by Bellarmin in his booke de anima Christi lib. 4. cap. 15. So that if this be a motiue to forsake vs it should also bee a motiue for you to
whatsoever he was in other points sure hee was no father or author of your position your citations out of him haue no one word of Evangelicall Counsails of perfection Mr LEECH The report and rumor whereof by relation of some friends no sooner came vnto my eares but presently knowing well the assured grounds of my doctrine I addressed my selfe to haue satisfied and contented any ingenious and vnpassionate auditour by a second repetition with a briefe punctuall and perspicuous explanation and confirmation of my aforesaid doctrine For I was altogether vnwilling to suffer the least imputation or scandall to be fastned vpon it or vpon the Author were it but in corners secretly and farther though I intēded not to run into a publike opposition yet now occasion might bee ministred vnto me others to vindicate a necessary truth from the detraction of calumnious tongues ANSVVER To satisfie anie auditor is not only ingenuous but a religious act But did you giue content to any mā that conferred with you in it Did you not rather in your preparation for the second sermon take occasion to cast the stumbling blocke of offence in your third verifying that speech 〈◊〉 Finis vnius mali gradus est futuri I will not aske you whether the second sermon were your owne or whether you purged the bowels of a Fryers Postill culd all those your pearles as you thought them out of the Dunghill of some moath-eaten Monke tyed vp in chaines till you came to free him and to binde your selfe The generall iudgemente vpon your booke when it came first foorth was this that it was composed of two styles diverse in forme vneequall in fabrique the one somewhat dull and leaden very resty the other more nimble and quicke-silvered but somewhat scurvy whervpon a familiar acquaintance of yours censured it thus that the grounde of your paper was plowed by an oxe and an asse a coniunctiō forbidden in the law I do not desire to make my paper guilty of idle wordes but yet this I must professe that your second repetition which you mētion doth savour of much vnsavory stuffe and hath in it d sapientiam attramentalem non mentalem Senec. You say you did not purpose to run into a publicke opposition when you did reiterate that in your second which you had in your former sermon But I desire you to summon the sobriety of your senses before your owne iudgement and confesse plainely how it could otherwise be But that the proclamation of cōtradiction in you would proue a publicke oppositiō mainetained by you weigh this in the ballance of discretion and you will finde it lightnes and innovation you seeme to ioine your forces in mainetenance of your position when you say occasion was given to you and others to vindicat this necessary truth What others assisted you Among vs all desire to purge the Temple from superstition to sweepe away those cobwebs which the Spiders of Rome haue hanged vp There is no one that dare polute our Holie places publiklie with anie such infectious doctrine so farre are your fellow Counsailors from making a plural number that a duall number never shewed themselues amongst vs yet in this controversie Mr LEECH CHAPT 3. BEing thus occasioned by the secret clancular murmuration of Brethren the fame whereof began now to disperse it selfe abroad to addresse some defence of my former doctrine I tooke the next opportunity to supply the publike place willing rather to giue a litle farther touch to convince the said Brethrē then to dwell as yet vpon any maine and full discourse which was not my purpose the point being yet not publiquely contradicted I repeated and dilated vpon the point more at large as it was originaly deduced out of the last brāch of S. Gregorie his distinction to wit quidā non judicantur regnāt to this purport and effect ANSVVER OCcasion and scandall be either given or taken they were both given by you rather then offered you You desired to giue a touch to convince the said Brethren all of vs were brethren in this all agreed in dislike of your manner of preaching which was so dull and Delphically mysticall that fewe heard you and none approved you But I woulde willingly desire you to reconcile these two places in this paragraph First that the fame of the brethrens murmuratiō began to spread it selfe abroad and yet within fiue lines you confesse the point was not publikely contradicted If murmuration be contradictiō then non sense may serue as a marginall note But because you breath at the brethren againe in this chapter though I defende none that Schismatically contradict the state or breake the blessed peace of our flowrishing Church neither doe know any such here God that knoweth the secrets of all hearts bearing me recorde seeing you so malitiouslie traduce this Honorable Vniversity as if it were an Anabaptisticall Seminary I doe challendge you or anie of your part to answer these two points First that there be * Vide Iohan Pappium Peace of Rome and many other bookes more materiall differences in points of religion and more grosse pointes of Chatharisme amōg Papists then among al the Schismatiques or Separists Secondly that the Church of Englande never had any so Puritannical as to iudge themselues celestiall men terrestriall Angels excelling surmounting transcending in perfection fulling the law nay more then the law Mr LEECH Of this point said I I may speake as S. Iohn speaketh to the seauen churches of Asia cōcluding euer the burthē of his admonitiō which a pathetical Epiphonema in the reprehension Let him that hath an eare to heare heare what the spirit saith to the churches And may not I apply let him that hath not only an eare to heare but a soule to saue by the eares hearing heare what the coelestial Oracle heauēly spirit Catholike Church iointly speak deliuer concerning Evangelicall Counsells ANSVVER Remember not only what S. Iohn endeth his epistle with but also what he sealeth vp his whole revelatiō with I a Apoc. 22.19 protest vnto euerie man that heareth the Words of the prophecie of this book If any māshal adde vnto these things God shall adde vnto him the plagues that are written in this booke For that sweet aphorisme and acclamation of everie of S. Iohns Epistles cited by you I acknowledge the power and divine spirit speaking in it For what is recorded of Hercules Gallicus that his speeches tyed the eares of his hearers to his tongue is more true by many degrees concerning God and therefore it is not onlie Davids incitation * Ps 34.9 O come and see and taste how good the Lord is but b Ps 34.12 Apoc. 1. O come hither chidren and harken I will teach you the feare of the Lord. And S. Iohns proclamation in the first of the Apocalyps Blessed are they that read and they that heare and they that keepe the words of this booke therfore let
fierce as a tyger in tongue poysenous as an aspe in eie deadly as a Cockatrice in hand bloudy as a Lyon O avoide the heate of a Iesuite he is hell fire heaping powder breathing fire writing blood c Reip. geren praecept Plutarchs speech is true that fire beginneth not commonly in publike and sacred places but often breeds first in a private house by some snuff of a candle among straw and after sets on fire Churches and Temples so the stinking snuffes of candles that fall among quarrelling papers in the study of a male content if they be not quenched may fire Gods Church Take care that you be not so inflamed Mr LEECH And though divers of my best friends whose intreaty in any other matter might haue prevailed with me dissuaded me from this enterprise as being to full of perill fearing the violence of the time and the manifold dangers that by this resolution I stood likely to expose my selfe vnto yet ten thousand such like motiues of terrour could not detaine me nor deterre my resolution For a higher hand then humane euen the hand of heauen so ouerruled me commanding nay countermaunding all my affections that way that partly the pure zeale and entire affection which I euer bare vnto the blessed Fathers being wholy indebted vnto them for that little which I haue and partly my devoted loue vnto many of that Vniversitie whome I could not patiently suffer to be thus perverted in so main a doctrine tending to all Religious piety and lastly the perfit hatred that from my innermost soule I ever conceiued against Puritanisme the very bane of ancient Christianity these I say and the like motiues to recollect thē altogether could not suffer me without the shipwrack of all conscience to fit still and to be silent whilst God his eternall truth Christ his holy direction and the perpetuall tradition of the Catholike mother-mother-Church were so publikely impugned and so notoriously prophaned ANSVVER Importunity of friends could not withdraw you manifold insuing perills could not touch you yet the d Booke of Canons agreed vpon with the Kings Maiesties licens in the Synod at London 1603 Canon 53. Canon provided against the publike contradiction of Preachers in the pulpit should haue staid you You attribute your act to the hand of heauen very rashly Howsoever e Senec. quicquid agimus quicquid patimur venit ex alto as the Poet well noteth yet that by the hand of heauen you should be moued so much to magnify the arme of flesh that whereas God f Iob. laieth folly on his Angells you will lay such perfection of glory on his mortall creatures it may seeme strange It was not the direction of the hand of heauen Your motiues commanding and countermanding you were as you say first your entire affection vnto the Fathers 1. Mot. your mother the Church should haue been dearer vnto you then all your Fathers her peace more thē their credit her maintained religion rather then out of thē your conceited opinion But you would vncouer nakednesse in the Fathers where there is none the Fathers disclaime your position for illegitimate I knowe you boast that you haue read all the Fathers and I thinke you haue seene all the world but the one in a mappe the other in a modell In this your tract when you bragge so much of reading the Fathers it calleth to my memory the distinction of g Goron Goronides concerning readers some are spunges which draw vp all with out distinguishing others are houre-glasses which receiue and powre out as fast as they fill others are bagges which retaine only the dregges of the spices and let the purest escape 2 Mot. others like Sieues only retaine the best I reckon you in the first number Your second motiue was your devoted loue to many of that Vniversity whom you could not suffer patiently to be thus perverted in so maine a point of doctrine tending to all religious piety Did ever any point that you preacht gaine any such beleef applause acceptance as that you should imagine that many would haue been perverted but for the opening thereof by you Or was that so main a point tending to all religious piety which served for no other vse but the induction of Monkery when as Monkery it selfe is but the privation of vertue the life of vice the habitation of darknesse stoue and stews of filthines 3 Mot. lethargie of drowsinesse dormitory of prophanesse and profession of idlenesse Your third motiue was the perfit hatred that from your innermost soul you conceiued against Puritanisme which you call the very bane of ancient Christianity For Puritanisme if there be any sparke of conscience or religious feare of God in you confesse how idely you traduce those reverend Fathers that opposed your doctrine These were no Motiues Temptations were your motiues which you obeyed by the Tēpter you were drawn to runne from God from the truth from your Country from your selfe Mr LEECH 1. Reg. 26. Therefore as Abishai out of his loue to his annointed king said vnto David Benefield with all his compeeres when he ment by one blow surely laid on to end all quarrels betwixt Saule and him let me strike him but once yea naile him to the earth with a speare seeing God hath thus closed him into thy hāds I wil strike him no more even so to apply the wordes only for I iustifie not the intēded fact of Abishai my loue vnto the king of heaven when I purposed by one other blow soundly given to end this controversie forced me to cry within any hart let me strike him but once I will strike him no more ANSVVER Your abuse of Scripture is so cōmon through out your booke that I admire it not only here 1. Sam. 26.8 in your wresting of that place of Abishais speech Let me strike him but once and naile him to the ground Impar congressus Achilli it was a very vnequall match Abishai vnworthie to strike a king and Abishag the fathers ignorāce as the word importeth vnworthy to deale with a Doctor First I marvaile you woulde offer to strike seeing S. Paule hath bounde all clergie men to the peace 1. Tim 3.2 2. Tim. 4.10 and to the good behaviour But Demas is fallen away and forgetteth S. Paule But if you would strike think you that this Paper-gun can strike downe such a worthy of Israell Caedars stir not at such blasts strong martialists fall not at such blowes Giue me leaue to catechise you in the intended fact of Abishay to kill Saule Doe not you iustifie it Take heede least you bee put out of cōmons againe Are you one of those Israelits that spake Ashdod and Hebrew Do not you iustifie that horid fact of that tragike fury who hath lately murthered that most illustrious and Victorious Prince the French King which howsoever that blood shall ever cry for vengeance being an act h Seneca in
more then thou commādest Witnesse learned iudicious Hooker in the second booke of his Church Politie in the thirde page before the ende of the same booke witnesse also the Apologie in defence of him written by Doctor Covell in the 14. Chapt. of Satisfaction ANSVVERE Tertullian observeth that Orthodoxall teachers vse first to teach Lib. contra Valent. c. 1. and then to perswade but heretikes vse first to perswade and then to teach I can finde abundance of wants both in your manner method matter of this sermon This sermon doth nether teach nor perswade teaching by false proofe perswading by fained power to strengthen that which no mā besiegeth or gain saieth that there be degrees of perfection In this part your proofes so sinisterly collected from the practise of the Apostles Authority of S. Austin frō the opiniō of Mr Hooker Doctor Covell need rather an interpretiue answer then a defensiue encounter 1. For the Apostles that they did forsake all the necessity of the times and their vocation required it Legend yet Christ biddeth them keepe their Scrippe Coate Frier Iuniper thought that was too much ran about without his breeches and Fryar Ruffin as Sedulius witnesseth Apol. l. 2. c. 5. n. 7. did preach naked Secondly for the Virgins in S. Austin whose speech is amando te plus facimus quà m iubes Serm. 18. de verbis Apost by loving thee we doe more then thou commandest that is more thē thou commandest Perkin prob Tit. super hoc mandato de non moechando as learned Perkins answereth or it is to be vnderstood in genere to others that God did not command all so to loue him as they did that is in that kinde he commandeth al to avoide adultery but he commaundeth not all to professe Virginity and yet those that he hath seperated for that kinde of life are bound because commanded so to liue and cannot say plus facimus quà m iubes For your third allegation out of that Reverend Authour Mr Hooker In the place cited he maketh not any mētion of the word Counsaile One of his propositions among others is this that God approveth much more thē he doth commande which may be spokē in a good sense for as much as God doth approue many things hee doth not particularly commande in holy Scriptures I will seek no other example then that which Mr Hooker alleadgeth there his words be these Hook 2 book of Eccles Polity § 8. p. 120 lin 39. Hereat S. Paul vndoubtedly did aime in so farre abridging his owne liberty and exceeding that which the bond of necessary and enioined duty tied him vnto What that was his marginal quotation sheweth 1. Thes 2.9 the words be these 1. Thess 2.9 Yee remember brethren our labour travaile for we laboured day and night because wee would not be chargeable to any of you and preached vnto you the Gospell of Christ To preach the Gospel so freely as that he that serveth at the altar doth not seeke maintenance from the altar is more then is enioined generally to the Ministers of the Gospell and yet is approved in the sight of God and no doubt rewarded Yet vpon some circumstances where the people are vnwilling to heare because vnwilling to pay for their hearing a Minister ratione officij rather then beneficij is bound to preach because his rule is this vbicunque quandocunque quomodocunque wheresoever whensoever howsoever he is commaunded to preach the word in season out of season For your authority out of learned Doctor Covell I answere aetatē habet doctrinam habet he may saue you the helpe of a Frier to lash you for stealing out of that one Article aboue forty lines of his words without his meaning According to my vnderstanding all that he endevoureth to shew is that there be divers degrees of perfection in this life and of glory in the life to come that to attaine this perfection some courses bee more exquisite thē others that such courses are not of necessity prescribed to ALL therefore in that regarde they may be said to be more then is commanded in generall or in particular to any absolutely but only conditionally with supposall of gift or vocation These hee calleth Coūsels And we refuse not the name if the thing were taken aright but that by such we may merite for our selues and others and come with an over-plus to bee treasured vp to make marchandise for indulgences let him speake himselfe what hee thinketh in this Article whence you borrowed much but vnderstood little The 8. Article 8. of defence of M. Hooker Title Super. Article of his defence of Mr Hooker in the Title workes of supererogation whereas you quote him for the 14. Chapter the Title Satisfaction But to the purpose in the place aboue cited the vpshot of his tract is this we cannot supermerit by these more then we ought Therefore his speech fasteneth no post in your weake building And in a word to adde this Corolarie to Mr. Hooker Doctor Covell which will I hope giue some light to any that shall sinisterly interpret them Lib. 3. de anima It is a position in Aristotle lib. 3. de Anima that intellectus Coniunctus semper progreditur ab imperfecto ad perfectum which Thomas the schooles haue made vse of in the Metaphysickes to proue that conceptus particularis a particuler conceipt is ever more perfit then an vniversall so species then genus individuum then species is held more perfit because in descending downewarde there is ever something added to the perfection of the vniversall which the particular includeth This may be well applied to the present and to the conceit of these learned men to which you never attained Though the vniversall precept bindeth al and in that may be said to want no perfection yet the particular adding some thing from extraordinary meanes to a branch of the generall precept is some way said to bee a more exquisite way notwithstanding these lists are ever to be kept that as the Poet spake Est modus in rebus sunt certi denique fines Quos vltra citraque nequit consistere rectum So say I and so held these in divinity in all the actions of our life there be land markes of our procession which striue we never so earnestly we cannot goe beyonde and therefore not beyond the precept Mr LEECH The perfection of man here in this life is the soules vnion with God not essentiall for this is peculiar only to the Trinity Not personall this proper to Christ his humanity Not sacramentall this extendeth to the whole Church in generall But it is vnio animae spiritualis the soules spirituall vnion with God when the soule is whollie sequestred from the world and is sincerely ravished with the loue of God of Christ and of her neighbour guided ledde therevnto by precepts and Counsailes ANSVVER It is true
is to iudge the later ANSVVER Who ever that was a supposed member in our Ecclesiasticall state durst disclaime the iudgement censure authority of our Church But your reasonlesse reason is the later Church is not to iudge the former If by the former Church you meane the ancient Catholike Church for the first 500. yeeres we maintaine our reformed Church to bee the same but if by the former church you meane the now Roman Catholike faith as Bristow and the Rhemists deliver Bristow mot 12. in marg Rhem in Annot in Rom. 1 8. that the Romane and Catholike Church be all one then we reiect and abhorre that Synagogue of Sathan wherein Ziim and Iim the Ostrich and Vulture and Schritchowle doe remaine And by many more degrees then Papistes prefer the Pope before the Emperour wee preferre the Reformed Churches which doe mainetaine the ancient Catholike Apostolike faith reformed from errors superstitions and heresies stealing in by the degrees of time and occasion into the window of the Church Mr LEECH And what did I herein good Reader but obserue the prescription of Antiquity in this behalfe Contr. Iulian Pelag. lib. 2. and namely that of S. Augustine against the Pelagian hereticks Patres oportet vt populi Christiani vestris novitatibus anteponant eisque potius eligant adhaerere quà m vobis ANSVVER Nay what did you but as Pelagian himselfe did magnifie the nature of man so strengthen the arme of flesh as if you would incite it to rebell against heaven and what did you otherwise then as hereticks of all ages who haue stoode so much vpon authorities out of some authors falsely collected that they will not be drawn no not by Scriptures to the acknoweledgemēt of their errors Such S. Austin observed the Donatists to be Aug. contra Donatist Quis autem nesciat sanctam Scripturam Canonicam tam veteris quā novi Testamēti c. where in a large discourse hee manifesteth that the Canon of Scripture is only so sure that there ought to bee no doubt or disputation thereof but for Fathers and Ancient Bishops much might be reprehended therein The cause that S. Austin in confuting the Pelagians did appoint the reading of the fathers to the people was this because the fathers formerly had delivered by strength of scripture the contrary doctrine to that heresie And yet that holy father speaking of himselfe and al the ancients before him Neque enim debeo negare saith he ad Vincentiū sicut in ipsis maioribus Aug. ad Vincentium Victorem ita multa esse in tam multis opusculis meis quae possunt iusto iudicio culpari that in him nor in any other this is a prescription of Antiquity to rely only on fathers Mr LEECH Here D. Airay distasting my refusall to stand vnto the verdict of the reformed Churches questioned with me about the rule of my faith I answered him briefly Contr. haeres cap. 1. c. See D. Field pag. 239. that I wholly followed Vincentius Lyrinensis his direction to wit Canonicall scripture and Ecclesiasticall traditiō the first being sensed by the second ANSVVER To refuse the iudgement of the ruler and to fly to a stranger is punishable in Policy to condemne and contemne your owne mother Church and to stand to the iudgement of a strange Church nay of a Synagogue a stranger from the Church is culpable in divinity It was a seasonable question to aske the rule of your faith whē it was manifest you had forsaken the faith your answer was vnsound ioining with Canonicall Scripture Ecclesiasticall tradition these be two therefore not the rule but rules whereas Canon regula must be but one Aq. lect 1. in 1. Tim. 6. Aquinas on Timothy affirming that the Doctrine of the Prophets and Apostles is called Canonicall because it is the rule Traditions wee renounce as vnworthy to be ioyned with Scripture Melch. Can. lib. 3. c. because Canus in this doeth expresly teach that whatsoever the Church of Rome practiseth and hath not warrant from Scripture the same things and the practise of them shee hath received by Tradition which Popish traditions we abhorre to supply scripture with as knowing that the Scripture containeth all things necessary to salvation and also affirme that the most certaine rule of interpretation is by comparing Scripture with Scripture Vincentius Lerinensis is not for you he alloweth nothing barely vpon Tradition For by all the passages of his booke he doth plainely teach that no Traditiō is to be received but that which is consonant vnto Scripture such as S. Austin delivereth Quod vniversa tenet Ecclesia Lib. 4. contra Don. cap. 23. such as the whole Church hath doth hold agreeing to the Canon of the revealed word And from famous D. Field that powerfull hammer of all Heretikes that claime tenure in the Church you cā produce nothing to helpe your cause either in that page or in his whole booke Neither is Tradition to sense or expound the Scripture as you say This is your third interpreter first you appealed to the Church then to the Fathers now to Traditions the next appeale must bee to the Pope or else you will be cashierd Mr LEECH This rule he called Popish exclaiming against it as the very ground of Popery and superstition Wherevpon I desired him for my better instruction to giue a rule of faith more certaine infallible then this which be brāded with such disgracefull imputation ANSVVER Popish it is without all gainsaying For howsoever we reiect not all Traditions as first D. Field in his 4 booke of the Church the number and names of the Authors of Canonicall Scripture secondly the cheefe heades of Christian doctrine as delivered in the Creed of the Apostles Thirdly the religion purely collected out of Scripture delivered to succeeding ages fourthly the continuall practise of the Primitiue Church though not expresly commaunded but necessarily contained in Scripture and lastly Traditions of order not of faith such as are our Canons and Constitutions agreeing to the ancient and grounded on S. Paules speech Let all things be done in order I say we reiect not these though Waldensis in his time complained Waldens tom 3. tit 7. cap. 63. that the necessary Traditions of the Church were so confounded that they could hardly be discerned from the rest The points that we deny bee these first Scripture needeth not the Adiectiue help of Traditions it is a most sufficient rule and containeth all things necessary to salvation Secondly wee abhorre the comparison of these two and much more the preferring of tradition before Scripture as Hosius Baronius Symancha and others professe some affirming Hosius contr Petric c. 92. Baron an 33. nu 11. Sym. instit tit 24. n. 40. that all Scripture came to vs by Tradition therefore Tradition more worth others that Scripture needeth help from Traditions but Traditions neede no assistance from Scripture And therefore if you
bee translated with the Preface of his Bul vpon feare of a curse commanding all to approue onely this of his I aske seeing these translations differing in so many hundred places some meerely coÌ„tradicting each others and seeing all of these are commaunded vpon no lesse theÌ„ the Thunderboult of Anathema Bellum papaâ—â— to which of these must Papists adhere for their resolution in doubts I am sure Doctor Morrice being asked that Question was not able to answer and being againe pressed to this was as silent as before shewing thereby the translations insufficiencie This Motiue you had from Gretzer who maketh himselfe sport with our later translations fitter for a stage then a matter of such consequence InterpretatioÌ„ And concerning interpretation of Scripture if you go no farther then the Rhemists Testament it were enough to pay him in his owne kinde These such other more absurd be the coÌ„moÌ„ wordes of the Rhemists translation Be not these dainty words to instruct the vnlearned Agnition for acknowledgmeÌ„t Azimaes for vnleavened bread Didrachmes for tribute mony the Dominicall day for sunday for Preaching Evangelize for a young scholler a Neophyte Paraclite for a Comforter victimes for sacrifice many many more And for the place you lay to the chardge of our translatioÌ„ First I may answer it as Bellarmine doth answer Chemnicius concerning a place in Ecclesiastes Non numerando verbo sed expendendo sensum eorum exprimendo which kinde of Translation S. Hierome approveth Secondly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed in the original text Mat. 19 doth not only signifie caepio actiuely but also passiuely capax sum wherevpon Erasmus traÌ„slates it non omnes sunt capaces and the Syriae according to your owne Fabritius Boderianus rendreth it omnes non sufficienter capiunt not so much because they will not but because they haue not the gift and therefore cannot To a man that will admit reason the next words inforce it All receiue not this saying or word yet some do what are they that receiue it they to whom it is given Is it not manifest then that a peculiar gift inableth a man to such a course of life and not any thing of himselfe S. Augustine which both the Rhemists and your Gregory Martin vrge to maintaine this your frivolous exception is wrested contrary to his meaning his words are these All men take not this saying but they to whom it is given Quibus enim non est datum aut nolunt aut non implent quod volunt This nolunt you referre to the gift as though all might take it if they would and if they do not it is no aversment But S. Augustine vnderstands it of the effect of the gift as if hee shoulde haue said They that haue not such a gift let them vowe what they will they inioy not the fruit of it either they minde not to do what they are enabled for or if they purpose any such matter they faile because the groundworke which should come from aboue is wanting whervpoÌ„ S. Augustine in another place saith Aust in Psal 147. Paucorum est virginitas in carne omniuÌ„ debet esse in corde But your Rhemists vrge Origen It is given to all that aske it It is true but looke what Doctor Fulke answereth out of Origen Tract 7. in Matth. Vtile est autem scire quid quis debeat petere The places you wrest out of Luther be to be interpreted as by circuÌ„staÌ„ces of the places may be collected of the ordinary streÌ„gth of meÌ„ For he denieth not a peculiar gift CoÌ„science is to bee made of doing that which God enableth vs to do yet presumption is to be feared if we vndertake that which we cannot performe It is better to marry then to burne and S. Augustines conclusion is firme Lib. de sancta virginit cap. 18. Melior est in Scriptura Dei veritas quà m in cuiusquam mente virginitas And this is not against Christs gospel or S. Paul his advise for the same Act is in the choice and election a CouÌ„sell and in the performance and practise a precept neither do Protestants lesse care or endeavor to fulfill in generall the Precept then in particular each man enabled to exercise his gift in the CouÌ„sell or branch of the generall precept Knowing that punishmeÌ„t is certainly due to neglect of both And therefore this is my fift resolution and pillar in the building of my faith that Papists vnderstand not scripture fully nor interpret truely who haue so many wrested opinions and manifested Corruptions Mr LEECH The sixt Motiue The Protestantes are Iovinianists and therefore Heretiques and not Catholiques even for this cause S. Augustine as a Register of the Cotholique Church doth witnesse that Iovinian broached this hereticall fancy Heres 82. See the perorat of S. August his treatise vide Ambros 10. lib. epist epist 80 81. contrary to the receiued opinion of the whole Church There is no more merit in the virginity of Nonnes and other continent persons then in chast mariadge The very same opinion is defended Counsailes of perfection denied by Iovinian and imbraced by the Lutherans and Caluinists and they both conspire with Iovinian in this hereticall tenent that there is no greater perfection in a virginall theÌ„ in a coniugall estate And though it pleased Doctour Feild to say Pag. 143. We doe not approue any privat opinion of Iovinian contrary to the iudgement of Gods Church yet both he his Grace of Cant. who approued his booke speake herein against their owne conscience yea mine owne experience in this particular businesse informeth me otherwaies theÌ„ they pretend And I desire no better witnesse to convince them then S. Augustine who writeth of this matter in the name of the vniversall Church According to whose relation compared with the generall opinion of Lutherans Calvinists I doe confidently affirme that the Protestants are Heretiques in this behalfe and that for this cause besides many others which I spare to deale in at this present they are exiled out of the society of the auncient Catholike Church For S. Augustine protesteth in the peroration of his aforesaid treatise that whosoever doth maintaine any of these Heresies which he hath recorded before he is not a Catholique Christian and therefore an Hereticall companion Which censure doth necessarily fall vpon my Calvinian iudges and vpon all such as concurre with their irreligious opinion ANSVVER THe privat opinions of Iovinian disagreeing from the iudgement of the holy Catholique Church we approue not The opinioÌ„ for which you tearme vs Heretiques is noted by S. Austin to haue beene an equalling of married with single life S. Augustin numbreth this among their heresies not so much because he thought it to be a heresie for in many places that good Father doth equallise matrimony with virginity but he mentioneth it rather because S. Ierom had not long before written against that point