The defence of truth against a booke falsely called The triumph of truth sent over from Arras A.D. 1609. By Humfrey Leech late minister Which booke in all particulars is answered, and the adioining motiues of his revolt confuted: by Daniell Price, of Exeter Colledge in Oxford, chaplaine in ordinary to the most high and mighty, the Prince of Wales.
and another booke was opened which is the booke of life, and the dead were iudged of those things, which were written in the bookes according to their works.
and Another book was opened which is the book of life, and the dead were judged of those things, which were written in the books according to their works.
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And I saw the dead, both great, and smal stand before God. The second is a particuler examination of all, vpon a two-fold evidence brought in: liber conscientiae, librū praescientiae:
And I saw the dead, both great, and small stand before God. The second is a particular examination of all, upon a twofold evidence brought in: liber conscientiae, librū praescientiae:
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the booke of conscience, and the booke of God his eternall prescience: the bookes were opened, and another booke was opened, which is the booke of life;
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;
so must I deale with your sermon, seeke to cure only those partes, that are most tainted. In this first Passage, if by the rules of Criticisme I should examine it, I shoulde finde it guilty of diverse errors,
so must I deal with your sermon, seek to cure only those parts, that Are most tainted. In this First Passage, if by the rules of Criticism I should examine it, I should find it guilty of diverse errors,
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In the extent of this appearance I noted a fourefould acception of great and small. First, great and small for worldly authority, and temporall condition.
In the extent of this appearance I noted a fourefould acception of great and small. First, great and small for worldly Authority, and temporal condition.
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Secondly, great and small, in respect of heauenly supereminencie of grace, and spirituall infusion. Thirdly, great & small, in consideration of diversitie of rewards, and retribution.
Secondly, great and small, in respect of heavenly supereminency of grace, and spiritual infusion. Thirdly, great & small, in consideration of diversity of rewards, and retribution.
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you grounde the argument of your sermon vpon a symbolicall interpretation, and therefore, as the schooles haue noted it, can proue nothing. That it is a symbolical interpretation I proue, because it is not the true literall sense:
you ground the argument of your sermon upon a symbolical Interpretation, and Therefore, as the Schools have noted it, can prove nothing. That it is a symbolical Interpretation I prove, Because it is not the true literal sense:
as Aquinas teacheth, sensus literalis est, quem autor intendit, that which the author intendeth, and therefore your text cannot literally bee interpreted so many waies:
as Aquinas Teaches, sensus literalis est, Whom author intendit, that which the author intends, and Therefore your text cannot literally be interpreted so many ways:
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yea contrariety also of workes & operation) cā be the groūd of no argument, because it is not the proper sense of the letter of your Text. The rule of the schoolemen is, Multiplicitas sensuum in vna Scriptura, parit confusionem & deceptionem, & tollit arguendi firmitatem,
yea contrariety also of works & operation) can be the ground of no argument, Because it is not the proper sense of the Letter of your Text. The Rule of the Schoolmen is, Multiplicitas sensuum in Una Scripture, parit confusionem & deceptionem, & Tollit arguendi firmitatem,
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And S. Austin in his 48 Epistle ad Vincentium, doth worthily tax the Donatists for grounding arguments vpon mysticall senses of Scriptures, which Bellarmin acknowledgeth and expresly deliuereth, ex solo literali sensu peti debere argumenta efficacia, & concludeth that oftentimes it cannot be proued that mysticall senses be the meaning of the holy Ghost.
And S. Austin in his 48 Epistle and Vincentium, does worthily Tax the Donatists for grounding Arguments upon mystical Senses of Scriptures, which Bellarmin acknowledgeth and expressly Delivereth, ex solo literali sensu Peti Debere Argumenta Efficacy, & Concludeth that oftentimes it cannot be proved that mystical Senses be the meaning of the holy Ghost.
secondly, that the symbolicall acception of great and small, if it were truly expounded, cannot be the groūd of any effectuall argument, to found any point of doctrine and beleefe,
secondly, that the symbolical acception of great and small, if it were truly expounded, cannot be the ground of any effectual argument, to found any point of Doctrine and belief,
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but rather a vse, allusion, or application. Mr LEECH. And from this last signification, arose that foure-folde distinction of S. Gregorie: quidam non judicantur, & pereunt; quidam judicantur, & pereunt; quidam iudicantur, & regnant; quidam non judicantur, & regnāt.
but rather a use, allusion, or application. Mr LEECH. And from this last signification, arose that fourfold distinction of S. Gregory: quidam non judicantur, & pereunt; quidam judicantur, & pereunt; quidam iudicantur, & regnant; quidam non judicantur, & regnāt.
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That is (as another ancient writer, commenting vpon my text, fitly rendereth it) some are not iudged but condemned already; perishing without further iudgement;
That is (as Another ancient writer, commenting upon my text, fitly rendereth it) Some Are not judged but condemned already; perishing without further judgement;
Distinctions in divinity, are like fomentations in Physicke: the one to be applyed in dissolving tumors; the other, in resolving doubts. In all diseases to let bloode, saith Celsus, it is a strange fashion:
Distinctions in divinity, Are like fomentations in Physic: the one to be applied in dissolving tumors; the other, in resolving doubts. In all diseases to let blood, Says Celsus, it is a strange fashion:
when besides the sound constitution of the distinction, you inferre an vnsound addition and conclusion, following in the sequell of the sermon. Mr LEECH.
when beside the found constitution of the distinction, you infer an unsound addition and conclusion, following in the sequel of the sermon. Mr LEECH.
are open before hand, and go before them vnto iudgement. ANSVVER. S. Augustin teacheth; Opera non praecedunt Iustificādum, sed sequuntur Iustificatum.
Are open before hand, and go before them unto judgement. ANSWER. S. Augustin Teaches; Opera non praecedunt Iustificādum, sed sequuntur Iustificatum.
Sinnes do follow reprobation, in him that is to be damned; but sinnes do not predestinate him to this reprobation: the rule of Schooles being this, voluntas Dei reprobat, peccatum dānat;
Sins do follow reprobation, in him that is to be damned; but Sins do not predestinate him to this reprobation: the Rule of Schools being this, Voluntas Dei Reprobate, peccatum dānat;
the hidden inscrutable iudgement of God doth determine mans reprobatiō, but his sins do cause the execution of damnation. And so the words of Fulgētius (which you haue by fragments taken out of the place cited) are to be vnderstoode.
the hidden inscrutable judgement of God does determine men reprobation, but his Sins do cause the execution of damnation. And so the words of Fulgētius (which you have by fragments taken out of the place cited) Are to be understood.
If he ordaine one to honor, another to dishonor, who can say, Why haste thou made me thus? I intende not a litigious discourse about words that may be well construed, but I attend your progresse. Mr LEECH.
If he ordain one to honour, Another to dishonour, who can say, Why haste thou made me thus? I intend not a litigious discourse about words that may be well construed, but I attend your progress. Mr LEECH.
how then is their damnation vncertaine? If this be not a Soloecisme, what is? They are iudged, there is certitudo reprobationis; they perish, there is certitudo condemnationis. Their condemnation sealed, and delivered, & an vnmoueable stone of heavy vengeance, lying vpō the mouth of hell, that they shall never come forth:
how then is their damnation uncertain? If this be not a Solecism, what is? They Are judged, there is certitudo reprobationis; they perish, there is certitudo condemnationis. Their condemnation sealed, and Delivered, & an Unmovable stone of heavy vengeance, lying upon the Mouth of hell, that they shall never come forth:
because he may turne from his sinne, and so God turne him from his wrath, &c. But though this bee true in some, that are predestinated to life before the beginning of the world:
Because he may turn from his sin, and so God turn him from his wrath, etc. But though this be true in Some, that Are predestinated to life before the beginning of the world:
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it were to make God subiect to inconstancie, which, as Thomas teacheth, is speciale peccatum imprudentiae. No marvaile you seeme ignorant of what is true in iudgement, and good in will:
it were to make God Subject to inconstancy, which, as Thomas Teaches, is special peccatum imprudentiae. No marvel you seem ignorant of what is true in judgement, and good in will:
knocking outwardly, inwardly, by the operation of his word, by the inspiration of his spirit, at the steepie doore, of their drousie consciences, to awaken them (if it be possible) from the dead sleepe, and lethargie of sinne:
knocking outwardly, inwardly, by the operation of his word, by the inspiration of his Spirit, At the steepy door, of their drowsy Consciences, to awaken them (if it be possible) from the dead sleep, and lethargy of sin:
and yet you will enforce the Everliuing God to things impossible, as if he offered meanes of salvation to those whom your second branch holdeth to be iudged and perish. The extent of Godes mercie is such, that noe dimension in art, no proportiō in nature can describe:
and yet you will enforce the Everliving God to things impossible, as if he offered means of salvation to those whom your second branch holds to be judged and perish. The extent of God's mercy is such, that no dimension in art, no proportion in nature can describe:
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yet they that are ordained to damnation, shall never bee redeemed thence, but for ever receiue the execution of condemnation; Ab inferno non est redemptio. Mr LEECH.
yet they that Are ordained to damnation, shall never be redeemed thence, but for ever receive the execution of condemnation; Ab inferno non est redemptio. Mr LEECH.
Which meanes of their conversion, proceeding from his meere compassion (which should lead them to compunctiō) if they refuse, and after their hardnes of hard that cannot not repent, Rom. 2.6. treasure vppe wrath against the day of wrath, then are they takē of Sathā at his will. Hence springeth the second branch; some are iudged, and cōdemned.
Which means of their conversion, proceeding from his mere compassion (which should led them to compunction) if they refuse, and After their hardness of hard that cannot not Repent, Rom. 2.6. treasure up wrath against the day of wrath, then Are they taken of Sathā At his will. Hence springs the second branch; Some Are judged, and condemned.
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yet certainly haue they so grieved the spirit, which should haue sealed them vp vnto the day of redemption, and so highly haue they offended the Maiesty of heaven, that their sins follow them vnto iudgemēt;
yet Certainly have they so grieved the Spirit, which should have sealed them up unto the day of redemption, and so highly have they offended the Majesty of heaven, that their Sins follow them unto judgement;
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In the former paragraph almost in the last line, you say they come to repentance: and yet here you vrge that Scripture against them, that after the hardnesse of their hart they cannot repent.
In the former paragraph almost in the last line, you say they come to Repentance: and yet Here you urge that Scripture against them, that After the hardness of their heart they cannot Repent.
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and my answere to you is the same as his was, Quas, malùm, ambages mihi narrare occipis? In your written coppy delivered at the command of authority, there be many cloudy, ambagious, obscure lines,
and my answer to you is the same as his was, Quas, malùm, ambages mihi narrare occipis? In your written copy Delivered At the command of Authority, there be many cloudy, ambagious, Obscure lines,
in this printed copy, so many strange, disiointed, vnsinnned sentēces, as if you would professe to read a lecture of non sense: one paragraph doth not know the other;
in this printed copy, so many strange, disjointed, vnsinnned sentences, as if you would profess to read a lecture of non sense: one paragraph does not know the other;
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Of the secōd brāch you say there are some, whose damnation is vncertaine: and yet here you inferre, Hence springeth the second branch, some are iudged, and condemned.
Of the secōd branch you say there Are Some, whose damnation is uncertain: and yet Here you infer, Hence springs the second branch, Some Are judged, and condemned.
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The third sort are such, whose salvation is not yet certaine, certitudine rei, though it be spei; not sui, though Dei: with certaintie of reall possession,
The third sort Are such, whose salvation is not yet certain, Certitude rei, though it be Spei; not sui, though Dei: with certainty of real possession,
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The workes of God, as the Schooles teach, are either interna seu immanentia, or externa seu transeuntia: the former are immanent in ipsa Dei essentia, the other transeunt in all his creatures.
The works of God, as the Schools teach, Are either Interna seu immanentia, or External seu transeuntia: the former Are immanent in ipsa Dei Essentia, the other transeunt in all his creatures.
Our adversaries & we in this point, differ most about the māner of this certainty they hold a certainety by revelation, by the missiō of an angell, by some extraordinary miraculous manner:
Our Adversaries & we in this point, differ most about the manner of this certainty they hold a certainty by Revelation, by the mission of an angel, by Some extraordinary miraculous manner:
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but we are sure, certitudine fidei, by the certainety of faith, & that not a dead, temporall, historical, miraculous faith, but by a true, liuely, quickning, iustifying faith.
but we Are sure, Certitude fidei, by the certainty of faith, & that not a dead, temporal, historical, miraculous faith, but by a true, lively, quickening, justifying faith.
Lastly your distinction seemeth very strange, which saith, a man cannot be certaine of his salvation, Certitudine rei: & yet he may Certitudine Dei. I had thought that Certitudo rei, and Certitudo Dei, had beene the same.
Lastly your distinction seems very strange, which Says, a man cannot be certain of his salvation, Certitude rei: & yet he may Certitude Dei. I had Thought that Certitudo rei, and Certitudo Dei, had been the same.
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The words of S. Paule do not serue to proue anie vncertainty in the faith of the Saints, any hesitation or doubting concerning their salvatiō: but (those & the like words, Be not high minded, but feare ) are inculcated rather, ad supprimendam praesumptionem, non ad imprimendam dubitationem.
The words of S. Paul do not serve to prove any uncertainty in the faith of the Saints, any hesitation or doubting Concerning their salvation: but (those & the like words, Be not high minded, but Fear) Are inculcated rather, ad supprimendam praesumptionem, non ad imprimendam dubitationem.
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Howsoever there may be this feare in faith, as that a Christian bee in his faith, as Christ in his fight; in agony, passion, sweat, and blood: yet he resisteth vnto blood, yea vnto hell; for the gates of hel cannot prevaile against him. Mr LEECH.
Howsoever there may be this Fear in faith, as that a Christian be in his faith, as christ in his fight; in agony, passion, sweat, and blood: yet he Resisteth unto blood, yea unto hell; for the gates of hell cannot prevail against him. Mr LEECH.
These must remember, & remembring tremble at that fearefull distriction, & terrible commination (so often reiterated & direfully threatned by the prophet.) If the righteous turne away from his righteousnes,
These must Remember, & remembering tremble At that fearful distriction, & terrible commination (so often reiterated & direfully threatened by the Prophet.) If the righteous turn away from his righteousness,
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& commits iniquity, and doe according to all the abominations, that the wicked man doth, shall hee liue, saith the Lord God of hoasts? All his righteousnes that hee hath done, shal not be mentioned,
& commits iniquity, and do according to all the abominations, that the wicked man does, shall he live, Says the Lord God of hosts? All his righteousness that he hath done, shall not be mentioned,
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& of the powers of the worlde to come, if they fall away, should be renued by repentāce, seeing they crucifie againe to themselues the sonne of God and make a mocke of him. ANSVVERE.
& of the Powers of the world to come, if they fallen away, should be renewed by Repentance, seeing they crucify again to themselves the son of God and make a mock of him. ANSWER.
The infernal furies, distrust, feare, & horror do keep the soules of the wicked continually in alarum: but these bee strangers, yea enemies to the Godly;
The infernal furies, distrust, Fear, & horror do keep the Souls of the wicked continually in alarm: but these be Strangers, yea enemies to the Godly;
they know how to temper their feare with ioy, to cast sweet wood into the bitter waters, to cast anker in the Tempestuous stormes of distrust, knowing that they cannot fall finally and totally from God.
they know how to temper their Fear with joy, to cast sweet wood into the bitter waters, to cast anchor in the Tempestuous storms of distrust, knowing that they cannot fallen finally and totally from God.
And howsoever the frequent mentions of these & the like Scriptures are very necessary, yet neither of these do proue that the true and faithfull Saints doe fall:
And howsoever the frequent mentions of these & the like Scriptures Are very necessary, yet neither of these do prove that the true and faithful Saints do fallen:
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for the place in Ezekiell is (as Danaeus answereth Bellarmine ) to bee interpreted only of those that are iust in their owne eies, not of those truely iust before God.
for the place in Ezekiel is (as Danaeus Answers Bellarmine) to be interpreted only of those that Are just in their own eyes, not of those truly just before God.
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and so you grant in your former distinction that they are certaine certitudine Dei, and is not that sufficient assurance for the conscience to build vpon? The place out of the Hebrews is very obscure,
and so you grant in your former distinction that they Are certain Certitude Dei, and is not that sufficient assurance for the conscience to built upon? The place out of the Hebrews is very Obscure,
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and one of those places that S. Peter spake of, that in S. Pauls Epistles there were NONLATINALPHABET, places harde to bee vnderstood, which vnstable and vnlearned men pervert,
and one of those places that S. Peter spoke of, that in S. Paul's Epistles there were, places harden to be understood, which unstable and unlearned men pervert,
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Your Doctrine seemeth to be neighbour to his error. Chrysost. Epiphanius, Athanasius, Ambrose, & Austin, do interpret it against Rebaptizatiō: that such as fall, should not be renued againe with another Baptisme.
Your Doctrine seems to be neighbour to his error. Chrysostom Epiphanius, Athanasius, Ambrose, & Austin, do interpret it against Rebaptization: that such as fallen, should not be renewed again with Another Baptism.
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he had only spiritū consilij, & dominationis, not gratiae, & regenerationis. If you obiect Iudas fall, you cānot proue that ever he had the true iustifying faith: hee had gratiam gratis datam, not gratiam facientem gratum. If you vrge the reiectiō of the Iewes, the Oliue branches, we answer that these branches were grafted in, only quoad externam & visibilem Ecclesia faciem, not quoad internam & invisibilem gratiam, according to that of Christ, Every plant which my fathers right hād hath not planted, shall be rooted out.
he had only spiritū consilij, & dominationis, not Gratiae, & regenerationis. If you Object Iudas fallen, you cannot prove that ever he had the true justifying faith: he had gratiam gratis datam, not gratiam facientem gratum. If you urge the rejection of the Iewes, the Olive branches, we answer that these branches were grafted in, only quoad externam & visibilem Ecclesia Face, not quoad internam & invisibilem gratiam, according to that of christ, Every plant which my Father's right hand hath not planted, shall be rooted out.
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If lastly, you vrdge Moyses, & Paul, (for I know you wil disturbe not only Prophets & Apostles, but even Saints & Angels: nay and Lucifer from hell, concerning whom this answer is sufficient, Stella cadens, nō est stella, cometa fuit ) For Moyses & Paule, when they did wish that their names might be rased out of the booke of life, they did it, rather out of an ardent forcible zeale, thē out of a possible act: non propriè & verè, sed NONLATINALPHABET;
If lastly, you vrdge Moses, & Paul, (for I know you will disturb not only prophets & Apostles, but even Saints & Angels: nay and Lucifer from hell, Concerning whom this answer is sufficient, Stella cadens, nō est stella, Cometa fuit) For Moses & Paul, when they did wish that their names might be rased out of the book of life, they did it, rather out of an Ardent forcible zeal, them out of a possible act: non propriè & verè, sed;
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sometimes in the occident. Sometimes it is in the flowre, sometimes privat in the roote; sometimes in the flame, sometimes in the sparke: but as that stone in Pliny once made hot, never looseth its heate;
sometime in the occident. Sometime it is in the flower, sometime private in the root; sometime in the flame, sometime in the spark: but as that stone in pliny once made hight, never loses its heat;
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Catharinus thought so, and mainetained it against Dominicus Soto in the Councell of Trent, of which Coūcell they that were the Presidents, did protest they did not think the question to be sufficiently discussed,
Catharinus Thought so, and maintained it against Dominicus Soto in the Council of Trent, of which Council they that were the Presidents, did protest they did not think the question to be sufficiently discussed,
And Antonius Marinarius doth exquisitly speake herein, If heaven fall, if the earth vanish, if the whole worlde ran headlong, I will looke to the goodnes of God, and,
And Antonius Marinarius does exquisitely speak herein, If heaven fallen, if the earth vanish, if the Whole world ran headlong, I will look to the Goodness of God, and,
So against such wee will shut vp the bowels of charity, and as far as the power of the keyes is given vnto vs, the gates of everlasting life. Mr LEECH.
So against such we will shut up the bowels of charity, and as Far as the power of the keys is given unto us, the gates of everlasting life. Mr LEECH.
The last sort are such, whose salvation is already certaine; and these differ from the other, quoad gradū; gradum in via, perfectionis; gradum in patria, retributionis.
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.
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of necessity, by force of inevitable consequence, it must follow, that there be degrees of Christian perfectiō in the kingdome of grace, the one being a retribution of the other;
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;
This is your part of the division that divided you from your part among vs, vpon this all your paper building consisteth, vpon this Champion ground you marshall your munition, & here be the sluces of your invasion: this is the squadron you encounter vs with.
This is your part of the division that divided you from your part among us, upon this all your paper building Consisteth, upon this Champion ground you marshal your munition, & Here be the sluices of your invasion: this is the squadron you encounter us with.
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Secondly, your disiointed consequence is to bee reproued, stella à stella differt gloria, ergo there bee divers degrees of exaltation in the kingdome of glory, according to Christian perfectiō practised in this life.
Secondly, your disjointed consequence is to be reproved, stella à stella Differt gloria, ergo there be diverse Degrees of exaltation in the Kingdom of glory, according to Christian perfection practised in this life.
though we deny not but that there be degrees of holy life in the kingdome of grace: yet the reason is not good, that therefore there be degrees of perfection in this life,
though we deny not but that there be Degrees of holy life in the Kingdom of grace: yet the reason is not good, that Therefore there be Degrees of perfection in this life,
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in as much as these degrees of exaltation depend not on that proportion you imagine, which is betweene the worke and reward, but on the grace and fauor of God, who bestoweth liberally.
in as much as these Degrees of exaltation depend not on that proportion you imagine, which is between the work and reward, but on the grace and favour of God, who bestoweth liberally.
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These ioin with their faith, vertue, with vertue knowledge, with knowledge temperance; with tēperance patience, with patience godlines; with godlines, brotherly kindnes;
These join with their faith, virtue, with virtue knowledge, with knowledge temperance; with temperance patience, with patience godliness; with godliness, brotherly kindness;
etiam praecepta legis perfectiori virtute transcendentes; transcending, surmounting the precepts of the law, by Evangelicall Counsells of greater perfection:
etiam praecepta Legis perfectiori virtute transcendentes; transcending, surmounting the Precepts of the law, by Evangelical Counsels of greater perfection:
so speaketh S. Gregory in the place about cited. ANSVVER. So speaketh not S. Gregory: you insert the words, Evangelicall Counsells, in place aboue cited.
so speaks S. Gregory in the place about cited. ANSWER. So speaks not S. Gregory: you insert the words, Evangelical Counsels, in place above cited.
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It is the most absolute distinction of generall and speciall precepts that can be vrged, but no word of counsells mentioned. Foure especiall notes be there,
It is the most absolute distinction of general and special Precepts that can be urged, but no word of Counsels mentioned. Foure especial notes be there,
Your very paper is a writ against you, for you cannot out of Gregory cite the worde Counsaile. As for the fulfilling of the law, it can be in this life but only ex parte, non ex toto, as is taught in the third of the Sentences, the 17 distinction,
Your very paper is a writ against you, for you cannot out of Gregory Cite the word Counsel. As for the fulfilling of the law, it can be in this life but only ex parte, non ex toto, as is taught in the third of the Sentences, the 17 distinction,
but yet not transcend the law, or they may vnproperly bee said to transcend the precepts, that is, the ordinary and customary obseruing of the precepts:
but yet not transcend the law, or they may unproperly be said to transcend the Precepts, that is, the ordinary and customary observing of the Precepts:
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they may transcend in seeking to keep them in a more holy maner then others, that be not so well enabled by gifts, but yet they doe not surmount the precepts of the law, nor pitch beyond the Commandements. If you pitch beyond that pitch, he that toucheth your pitch, will be defiled with it.
they may transcend in seeking to keep them in a more holy manner then Others, that be not so well enabled by Gifts, but yet they do not surmount the Precepts of the law, nor pitch beyond the commandments. If you pitch beyond that pitch, he that touches your pitch, will be defiled with it.
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For explanation of which sentence of that good Father and great pillar of the Latine Church wee are to note, that precepts and Counsells, may bee considered comparatiuely two manner of waies;
For explanation of which sentence of that good Father and great pillar of the Latin Church we Are to note, that Precepts and Counsels, may be considered comparatively two manner of ways;
The first member of your distinction, is very ridiculous, to compare al the precepts of the law, with one Counsell of the Gospel. The second member is verbatim taken out of Bellarmin, to which Iunius answere is prompt:
The First member of your distinction, is very ridiculous, to compare all the Precepts of the law, with one Counsel of the Gospel. The second member is verbatim taken out of Bellarmin, to which Iunius answer is prompt:
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secondly, he answereth, that Bellarmin out of Aquinas doth grant that Counsells availe but instrumentally to perfection, but precepts essentially. This is therefore to prefer the colour before the cloath, or the penne before the writer, or, more properly, a river before the Ocean. Mr LEECH.
secondly, he Answers, that Bellarmin out of Aquinas does grant that Counsels avail but instrumentally to perfection, but Precepts essentially. This is Therefore to prefer the colour before the cloth, or the pen before the writer, or, more properly, a river before the Ocean. Mr LEECH.
thy commandement, ô Lord, is exceeding broad: yea so broad, that the law alone, lex immaculata, that vndefiled law of God, containeth in it, primarily, originally, essentially, all kinde of Christian perfection;
thy Commandment, o Lord, is exceeding broad: yea so broad, that the law alone, lex Immaculata, that undefiled law of God, Containeth in it, primarily, originally, essentially, all kind of Christian perfection;
And seeing it doth containe AL KINDE OF PERFECTION, what kinde of perfection is left for Counsels? But you may make something to be transcendent to ALL, seeing you make mā, who ( David saith) is nothing, to transcend the law.
And seeing it does contain ALL KIND OF PERFECTION, what kind of perfection is left for Counsels? But you may make something to be transcendent to ALL, seeing you make man, who (David Says) is nothing, to transcend the law.
Esops collection was this, whē his fellows were to be sold with him in the market & the Marchāts asked of every one of thē what they could do, they answer, all thinges: but when the buyers questioned Esop what he coulde, nothing saith hee, giving the reason, he could do nothing because his fellowes had professed severally to do all things,
Esops collection was this, when his Fellows were to be sold with him in the market & the Merchants asked of every one of them what they could do, they answer, all things: but when the buyers questioned Esop what he could, nothing Says he, giving the reason, he could do nothing Because his Fellows had professed severally to do all things,
and your comparison most odious whē by mandatum tuum nimis latum you say, id est, all precepts of the law, iointly, are more thē one counsell of Gospell.
and your comparison most odious when by mandatum tuum nimis latum you say, id est, all Precepts of the law, jointly, Are more them one counsel of Gospel.
First compare that Evangelicall Counsaile, vade, vende omnia, & da pauperibus, & sequere me, with that precept, non furaberis. And secondly, compare that Evangelical Coūsaile of virginity, qui potest capere capiat, (which Luther himselfe in the 30. article of his assertion, helde to bee the only Evangelicall Counsaile) with that precept, non moechaberis: then you shal see evidently, that an higher degree of perfection is in the action conformable to those two counsailes, then in the actions inioined in the other two Precepts. For in actiōs there must needes be degrees of goodnes;
First compare that Evangelical Counsel, vade, vende omnia, & da pauperibus, & Sequere me, with that precept, non furaberis. And secondly, compare that Evangelical Counsel of virginity, qui potest capere Capita, (which Luther himself in the 30. article 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 actium conformable to those two Counsels, then in the actions enjoined in the other two Precepts. For in actions there must needs be Degrees of Goodness;
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as not to hate his owne flesh, to requite good for good, not to steale, not to commit adultery, &c. Wherein I may demande with our Saviour, what singular thing is done? doe not Publicans do the same? Did not blind-folded Gentilisme do these things? Other actions there are, which are good in a higher degree of goodnes:
as not to hate his own Flesh, to requite good for good, not to steal, not to commit adultery, etc. Wherein I may demand with our Saviour, what singular thing is done? do not Publicans do the same? Did not blindfolded Gentilism do these things? Other actions there Are, which Are good in a higher degree of Goodness:
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Such illustrations as these are broods of the night of ignorance; begot in darknes, conceived in blindnes, and brought forth in doubtfulnes. Luther is here ill cited by you:
Such illustrations as these Are brood's of the night of ignorance; begotten in darkness, conceived in blindness, and brought forth in doubtfulness. Luther is Here ill cited by you:
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for in the place quoted, he alloweth Iohn Hus to haue offended in numbring 12. Evangelicall Counsailes, quū non sit nisi vnicū virginitatis siue caelibatus,
for in the place quoted, he alloweth John Hus to have offended in numbering 12. Evangelical Counsels, quū non sit nisi vnicū virginitatis siue caelibatus,
but will you then in these actions, make an opposition betweene these degrees, where there only is a supposition, and call the imperfecter degree, a precept; and the perfecter, a counsell, when a Counsell is but a degree of the same praecept? It is as if Iacob should dreame a lower round of his ladder to be a ladder,
but will you then in these actions, make an opposition between these Degrees, where there only is a supposition, and call the imperfecter degree, a precept; and the perfecter, a counsel, when a Counsel is but a degree of the same precept? It is as if Iacob should dream a lower round of his ladder to be a ladder,
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All perfection of man here, is it is in the way of perfection to the service of God, is not equall, witnes the Apostles forsaking all, & following Christ:
All perfection of man Here, is it is in the Way of perfection to the service of God, is not equal, witness the Apostles forsaking all, & following christ:
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witnes S. Austin in his 18. Sermon de verbis Apostoli: where that good Father speaketh thus in the person of certaine virgins (in his time) religiously devoted,
witness S. Austin in his 18. Sermon de verbis Apostles: where that good Father speaks thus in the person of certain Virgins (in his time) religiously devoted,
I can finde abundance of wants both in your manner & method & matter of this sermon, teaching by false proofe, & perswading by fained power, to strengthen that which no mā besiegeth,
I can find abundance of Wants both in your manner & method & matter of this sermon, teaching by false proof, & persuading by feigned power, to strengthen that which no man besiegeth,
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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:
or gain Saith, that there be Degrees of perfection. In this part, your proofs so sinisterly collected, from the practice of the Apostles, authority of S. Austin, from the opinion of Mr Hooker, & Doctor Covell, need rather an interpretive answer, then a defensive encounter. 1. For the Apostles, that they did forsake all, the necessity of the times, and their vocation required it:
Secondly, for the Virgins in S. Austin, whose speech is amando te plus facimus quàm iubes, by loving thee we doe more then thou commandest, that is more thē thou commandest, hoc mandato de non moechando, as learned Perkins answereth,
Secondly, for the Virgins in S. Austin, whose speech is Amando te plus facimus quàm iubes, by loving thee we do more then thou Commandest, that is more them thou Commandest, hoc Commandment de non moechando, as learned Perkins Answers,
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,
that is, in that kind, he commands all to avoid adultery, but he commandeth not all to profess Virginity; and yet those that he hath separated for that kind of life, Are bound,
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because commanded so to liue, and cannot say plus facimus quàm 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, Hereat S. Paul vndoubtedly did aime, in so farre abridging his owne liberty,
Because commanded so to live, and cannot say plus facimus quàm iubes. For your third allegation out of that Reverend Author Mr Hooker; In the place cited, he makes not any mention of the word Counsel. One of his propositions among Others is this, that God approveth much more them he does command, which may be spoken in a good sense, for as much as God does approve many things he does not particularly command in holy Scriptures. I will seek no other Exampl then that which Mr Hooker allegeth there, his words be these, Hereat S. Paul undoubtedly did aim, in so Far abridging his own liberty,
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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, vbicun { que } quandocun { que } quomodocun { que }, wheresoever, whensoever, howsoever:
as that he that serves At the altar, does not seek maintenance from the altar, is more then is enjoined generally to the Ministers of the Gospel, and yet is approved in the sighed of God, and no doubt rewarded. Yet upon Some Circumstances, where the people Are unwilling to hear, Because unwilling to pay for their hearing: a Minister, ratione officij, rather then beneficij, is bound to preach, Because his Rule is this, vbicun { que } quandocun { que } quomodocun { que }, wheresoever, whensoever, howsoever:
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,
for stealing out of that one Article above forty lines of his words without his meaning. According to my understanding, all that he endeavoureth to show, is, that there be diverse Degrees of perfection in this life,
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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.
that such courses Are not of necessity prescribed to ALL, & Therefore in that regard they may be said to be more then is commanded in general, or in particular to any absolutely, but only conditionally with supposal of gift or vocation.
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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.
These he calls Counsels. And we refuse not the name if the thing were taken aright, but that by such we may merit for our selves and Others, and come with an overplus to be treasured up, to make merchandise for Indulgences, let him speak himself what he Thinketh in this Article whence you borrowed much, but understood little.
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The 8. 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.
The 8. Article of his defence of Mr Hooker, in the Title, works of supererogation: whereas you quote him for the 14. Chapter, the Title Satisfaction. But to the purpose, in the place above cited the upshot of his tract is this, we cannot supermerit, by these more then we ought.
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: 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.
And in a word, to add this Corollary to Mr. Hooker & Doctor Covell which will I hope give Some Light to any that shall sinisterly interpret them: It is a position in Aristotle lib. 3. de Anima, that Intellectus Coniunctus semper progreditur ab imperfecto ad perfectum, which Thomas & the Schools have made use of in the Metaphysics to prove that conceptus particularis, a particular conceit, is ever more perfect then an universal, so species then genus, individuum then species is held more perfect Because in descending downward there is ever something added to the perfection of the universal, which the particular includeth.
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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,
This may be well applied, to the present, and to the conceit of these learned men, to which you never attained. Though the universal precept binds all,
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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:
and in that may be said to want no perfection, yet the particular, adding Some thing from extraordinary means to a branch of the general precept, is Some Way said, to be a more exquisite Way: notwithstanding, these lists Are ever to be kept:
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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:
So say I, and so held these in divinity, in all the actions of our life there be land marks of our procession, which strive we never so earnestly we cannot go beyond:
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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,
not essential, (for this is peculiar only to the Trinity.) Not personal (this proper to christ his humanity.) Not sacramental (this extendeth to the Whole Church in general.) But it is, Union Spirits spiritualis, the Souls spiritual Union with God,
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Which precepts, and Counsells, though they performe this, yet doe they diversly direct therevnto, according to the diversity of those things, about which they are conversant;
Which Precepts, and Counsels, though they perform this, yet do they diversely Direct thereunto, according to the diversity of those things, about which they Are conversant;
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You say Counsells and Precepts are conversant about diuers things, this is a reall diversity: and yet they differ in modo, not in re, hereby you contradict a reall diversitie. Mr LEECH. To explaine this point.
You say Counsels and Precepts Are conversant about diverse things, this is a real diversity: and yet they differ in modo, not in re, hereby you contradict a real diversity. Mr LEECH. To explain this point.
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as if reconciliation might be made betweene righteousnesse, and vnrighteousnes; beleeuers, and infidells; the cup of the Lord, and the cup of diuells. For our difference is not for circumstance, but for substance: and, as Tully spake of the Stoicks and Academicks, Non de terminis,
as if reconciliation might be made between righteousness, and unrighteousness; believers, and Infidels; the cup of the Lord, and the cup of Devils. For our difference is not for circumstance, but for substance: and, as Tully spoke of the Stoics and Academics, Non de terminis,
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whether God or man, nature or grace, the bloud of Christ or merits of Saints, a written verity or vnwritten vanity, honorable mariage or abhominable Monkery, the Lyon of the tribe of Iuda in authorising Kings, or the Bull of the Pope of Rome in deposing Kings, shall take place.
whither God or man, nature or grace, the blood of christ or merits of Saints, a written verity or unwritten vanity, honourable marriage or abominable Monkery, the lion of the tribe of Iuda in authorising Kings, or the Bull of the Pope of Room in deposing Kings, shall take place.
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These be contrary as the Arke, and Dagon; Baal his false Priests, and Eliah the Lords true Prophet. But to the purpose, Precepts are not only giuen for remouing these out of the way of Perfection: but for remouing all kind of hindrances whatsoever.
These be contrary as the Ark, and Dagon; Baal his false Priests, and Elijah the lords true Prophet. But to the purpose, Precepts Are not only given for removing these out of the Way of Perfection: but for removing all kind of hindrances whatsoever.
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It is so that they bee impedimenta, but it is as the schooles teach, vitio hominum, non natura rei; adiumenta his: impedimenta illis: pro donorum varie tate.
It is so that they be impedimenta, but it is as the Schools teach, vitio hominum, non Nature rei; adiumenta his: impedimenta illis: Pro Donorum vary tate.
Abraham was rich, so was Ioseph, so was Iob. Could not these therefore be perfect? Riches wel vsed may serue even in the way of perfectiō, ad necessitatem, ad honestatē, ad liberalitatē:
Abraham was rich, so was Ioseph, so was Job Could not these Therefore be perfect? Riches well used may serve even in the Way of perfection, ad necessitatem, ad honestatē, ad liberalitatē:
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the two former are lawfull and commendable: so may the possession & Christian vse of riches, bee not only tolerable, but available to Gods glory. Mr LEECH.
the two former Are lawful and commendable: so may the possession & Christian use of riches, be not only tolerable, but available to God's glory. Mr LEECH.
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it is easier for a Camell to passe through the eie of a needle, then for a rich man, that trusteth in his riches, (for so Christ expoundeth it) to enter into the kingdome of heauen.
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.
and against Iovinian, S. Ambrose, in the 10. booke of his Epistles; the 82. Epistle ad Vercellensem Ecclesiam; and in his tract de viduis, towards the ende.
and against Jovinian, S. Ambrose, in the 10. book of his Epistles; the 82. Epistle ad Vercellensem Church; and in his tract de viduis, towards the end.
S. Augustine in his 61. sermon de tempore: the second booke of his Evangelicall questions, chapter the 19. and in his Enchiridion, ad Laurentium chapter the 121. ANSVVER.
S. Augustine in his 61. sermon de tempore: the second book of his Evangelical questions, chapter the 19. and in his Enchiridion, and Laurentium chapter the 121. ANSWER.
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Your distinction is not found, your authority vnproved, and your discourse impertinent. The second member of your distinctiō by which you meane Coūsell, doth not only advise,
Your distinction is not found, your Authority unproved, and your discourse impertinent. The second member of your distinction by which you mean Counsel, does not only Advice,
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here is no counsell or advise, but a commande, yea so expresly commanded as that it argueth inexcusable negligence, palpable ignorance, or damnable impudence to deny it.
Here is no counsel or Advice, but a commande, yea so expressly commanded as that it argue inexcusable negligence, palpable ignorance, or damnable impudence to deny it.
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For riches & marriage they be not properly impedimenta actus charitatis. The necessity, the vse the blessing of riches I spake of in the former Paragraph.
For riches & marriage they be not properly impedimenta actus charitatis. The necessity, the use the blessing of riches I spoke of in the former Paragraph.
And of marriage I may speake much more, it may be a help to attaine salvatiō. How was Eue Adams helper, if it so much bee hinderance to Gods glory? How was Adam being maried perfect in state of innocēcy, how shal the beleeving wife saue her vnbeleeving husband,
And of marriage I may speak much more, it may be a help to attain salvation. How was Eue Adams helper, if it so much be hindrance to God's glory? How was Adam being married perfect in state of innocency, how shall the believing wife save her vnbeleeving husband,
how shall Sara amonge the married, Hanna among the barren appeare in Perfection, as S. Hierome saith? And how may a mā marry and not hinder his desire of perfit life,
how shall Sarah among the married, Hannah among the barren appear in Perfection, as S. Jerome Says? And how may a man marry and not hinder his desire of perfect life,
if that marriage bee such an obstacle and impediment? Yet notwithstanding all this, if marriage be like to be an vnavoideable hinderance to the service of God, a man must cut of the thought of marriage not by advise but by expresse cōmand, yea vpon paine of eternal damnation as Christ doth witnes;
if that marriage be such an obstacle and impediment? Yet notwithstanding all this, if marriage be like to be an vnavoideable hindrance to the service of God, a man must Cut of the Thought of marriage not by Advice but by express command, yea upon pain of Eternal damnation as christ does witness;
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what * Cocke hatched your Authority, and like a Cuckow brought them into his owne nest I finde, whence these Testimonies bee vrged verbatim as you quote them. Coccius Treasury out of the bad treasure of his hart lent you them.
what * Cock hatched your authority, and like a Cuckoo brought them into his own nest I find, whence these Testimonies be urged verbatim as you quote them. Coccius Treasury out of the bade treasure of his heart lent you them.
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and you cānot deny but from mare mortuū you did fetch your water in as much measure as the Pitcher of your vnderstanding could carry, otherwise Bellarmine & Iodocus Coccius coulde haue furnished you with manie more false witnesses. But if I should take out a Commission from the kings bench of Scripture to examine these, not one of them would stande to you.
and you cannot deny but from mare mortuū you did fetch your water in as much measure as the Pitcher of your understanding could carry, otherwise Bellarmine & Iodocus Coccius could have furnished you with many more false Witnesses. But if I should take out a Commission from the Kings bench of Scripture to examine these, not one of them would stand to you.
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You beginne with Saint Hierome, if I shoulde vsher Saint Hierome, with the estimation that some great Clarkes among your Priests and Iesuits haue afforded him for his contempt of marriage in comparison of Virginity, I should quickely vnedge the authority you seeke from him:
You begin with Saint Jerome, if I should usher Saint Jerome, with the estimation that Some great Clerks among your Priests and Iesuits have afforded him for his contempt of marriage in comparison of Virginity, I should quickly unedge the Authority you seek from him:
Salmerō affirming that he was in this, iniquior & acerbior; Espencaeus, that he was aequus sanè parum nuptijs; Villavincentius, Malè audit accusatúr { que } Hieronimus dum pro virginitate propugnans;
Salmerō affirming that he was in this, iniquior & acerbior; Espencaeus, that he was aequus sanè Parum nuptijs; Villavincentius, Malè audit accusatúr { que } Jerome dum Pro virginitate propugnans;
S. Hierom ad Eustochiū hath these words, Quod non habet Domini de virginitate praeceptum, &c. Besides that S. Hierom is hardly cēsured by your own,
S. Hieronymus ad Eustochiū hath these words, Quod non habet Domini de virginitate Precept, etc. Beside that S. Hieronymus is hardly censured by your own,
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for that and the like speeches, it is manifest that there his words bee rather declamatory then assertatory: and howsoever he speake thus, Si virginitas imperata, nuptiae videbantur ablatae;
for that and the like Speeches, it is manifest that there his words be rather declamatory then assertatory: and howsoever he speak thus, Si virginitas imperata, Nuptiae videbantur ablatae;
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yet, that virginity is commaunded, he granteth, when in another place hee calleth it praeceptum virginale. Againe, in his 1. booke against Iovinian though he hath such words as you intende, Quia vbi consilium datur, offerentis arbitrium est; vbi praeceptum, necessitas est servientis:
yet, that virginity is commanded, he grants, when in Another place he calls it Precept virginal. Again, in his 1. book against Jovinian though he hath such words as you intend, Quia vbi consilium datur, offerentis Arbitrium est; vbi Precept, Necessity est servientis:
yet I againe answer S. Hierom doth cal that which is here by him tearmed a counsell a precept, in his Commentary on the 19. of Mat. he hath not only the words before vrged,
yet I again answer S. Hieronymus does call that which is Here by him termed a counsel a precept, in his Commentary on the 19. of Mathew he hath not only the words before urged,
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but more, praeceptū pudicitiae, praeceptum virginale &c. Secondly, if you vrge the power and strength of this his speech, vbi consilium datur, offerentis arbitrium est:
but more, praeceptū pudicitiae, Precept virginal etc. Secondly, if you urge the power and strength of this his speech, vbi consilium datur, offerentis Arbitrium est:
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I answer that the worde arbitrium doeth interpret the worde consilium, for it is arbitrium in respect of the things cōmanded, which lie indifferent to the choice;
I answer that the word Arbitrium doth interpret the word consilium, for it is Arbitrium in respect of the things commanded, which lie indifferent to the choice;
but it is mandatum in respect of the Commāder. S. Ambrose authority out of the first place vpon the words of the Apostle, Apostolus de virginibus praeceptum nō habet, consilium habet;
but it is mandatum in respect of the Commander. S. Ambrose Authority out of the First place upon the words of the Apostle, Apostles de virginibus Precept nō habet, consilium habet;
It is thus easily resolved, S. Ambrose did follow the vulgar translation of the Bible which so doth read that place of S. Paule, but there is no warrant for such interpretation.
It is thus Easily resolved, S. Ambrose did follow the Vulgar Translation of the bible which so does read that place of S. Paul, but there is no warrant for such Interpretation.
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What need we seeke light of a Candle when wee haue the most resplendent beames of the Sun? And what need we to craue the help of a translation in a point of controversie, when we haue the original? First I say the greek hath the word NONLATINALPHABET which signifieth advise, not NONLATINALPHABET which is interpreted Counsell: & therefore though I owe al reverence to S. Ambrose, and the other Fathers, yet if they read it so, when the word in the Primitiue sacred Coppy doeth not so render it, I had rather proue the Fathers by Scripture, then proue Scripture by the Fathers. Sixtus Senensis, & Dominicus Bannes, but especially Lindanus doe condemne the vulgar Translation to haue mōstrous corruptions of all sorts.
What need we seek Light of a Candle when we have the most resplendent beams of the Sun? And what need we to crave the help of a Translation in a point of controversy, when we have the original? First I say the greek hath the word which signifies Advice, not which is interpreted Counsel: & Therefore though I owe all Reverence to S. Ambrose, and the other Father's, yet if they read it so, when the word in the Primitive sacred Copy doth not so render it, I had rather prove the Father's by Scripture, then prove Scripture by the Father's. Sixtus Senensis, & Dominicus Banns, but especially Lindanus do condemn the Vulgar translation to have monstrous corruptions of all sorts.
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scarse one coppy to be found vndefiled, sundry places to bee thrust from their naturall sense, the Translator to be no Latinist but a smattering Graecian.
scarce one copy to be found undefiled, sundry places to be thrust from their natural sense, the Translator to be no Latinist but a smattering Grecian.
And sure, as your owne doe thus condemne your owne Coppie of the Trent vulgar Translation, so doe I the old vulgar (for I wil never beleeue that S. Ierom so translated it.) But as Lindan thought of your Translation, that he was a Grecian, no Latinist: so thinke I the cōtrary of him that interpreted NONLATINALPHABET to signifie Coūsell, he was scarse Latinist, but sure no Grecian. But to the later inference out of Ambrose, Quod supra legem est, non praecipitur;
And sure, as your own doe thus condemn your own Copy of the Trent Vulgar translation, so do I the old Vulgar (for I will never believe that S. Jerom so translated it.) But as Lindan Thought of your translation, that he was a Grecian, no Latinist: so think I the contrary of him that interpreted to signify Counsel, he was scarce Latinist, but sure no Grecian. But to the later Inference out of Ambrose, Quod supra legem est, non praecipitur;
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but not aboue that proper Law and Precept of virginity which S. Hierome calleth praeceptum virginale. The second place you vrge out of Ambrose; Foeminae non coguntur autoritate aliqua praecepti, &c. It is ment not by authority of any generall precept commanding all women, but by the especiall which doeth inioine some furnished with that spirit, and gift:
but not above that proper Law and Precept of virginity which S. Jerome calls Precept virginal. The second place you urge out of Ambrose; Foeminae non coguntur autoritate Any Precepts, etc. It is meant not by Authority of any general precept commanding all women, but by the especial which doth enjoin Some furnished with that Spirit, and gift:
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integrity, not virginity, for in Marriage there may be great measure of integrity. That which closeth vp this sentence, bene dixit Apostolus, De Virginibus praeceptum nō habeo, consiliū do, the Fathers are no straungers to this interpretation that there is praeceptum omniū commune, & praeceptū aliquorum particulare, a generall precept enforcing al men, such a precept concerning Virgins, the Apostle had not;
integrity, not virginity, for in Marriage there may be great measure of integrity. That which closeth up this sentence, bene dixit Apostles, De Virginibus Precept nō habeo, consiliū doe, the Father's Are no Strangers to this Interpretation that there is Precept omniū commune, & praeceptū aliquorum particular, a general precept enforcing all men, such a precept Concerning Virgins, the Apostle had not;
and there is an especiall precept enioyning some mē, this was the Counsell Paule meant, and that Counsel is the precept which Christ gaue, Qui potest capere capiat.
and there is an especial precept enjoining Some men, this was the Counsel Paul meant, and that Counsel is the precept which christ gave, Qui potest capere Capita.
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S. Austin in his 61. Sermon de tempore, hath these words, Aliud est consilium, aliud praeceptum, distinguishing there, the common precept from a speciall precept, which he calleth by the name of Counsell, and so doth expound himselfe in his 3 booke de Doct. Christ. c. 17. when he affirmeth alia omnibus communiter PRAECIPI, alia singulis & quibus { que } generibus personarum:
S. Austin in his 61. Sermon de tempore, hath these words, Aliud est consilium, Aliud Precept, distinguishing there, the Common precept from a special precept, which he calls by the name of Counsel, and so does expound himself in his 3 book de Doct. christ. c. 17. when he Affirmeth Alias omnibus Communiter PRAECIPI, Alias Singulis & quibus { que } generibus personarum:
here is the vniversall or common, and that proper or speciall precept distinguished & he giueth the reason, that God hath not in this only taken care for the generall infections, sicknesse of sinne in al;
Here is the universal or Common, and that proper or special precept distinguished & he gives the reason, that God hath not in this only taken care for the general infections, sickness of sin in all;
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and the directiō of the receipt is a Praecipi. And not only here, but in his Confessiōs he acknowledgeth that god doth command virginity and continency: Imperas nobis cōtinentiam, continentiam iubes;
and the direction of the receipt is a Praecipi. And not only Here, but in his Confessions he acknowledgeth that god does command virginity and continency: Imperas nobis cōtinentiam, continentiam iubes;
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for I finde no quotation of these places oft vrged, I say the former of these whence you would proue not only Counsells, but supererogation, meaneth nothing else,
for I find no quotation of these places oft urged, I say the former of these whence you would prove not only Counsels, but supererogation, means nothing Else,
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And to his latter place, Quaecun { que } ergo mandat Deus, &c. Danaeus answereth, that howsoever Austin seemeth to distinguish Counsells and precepts there:
And to his latter place, Quaecun { que } ergo mandat Deus, etc. Danaeus Answers, that howsoever Austin seems to distinguish Counsels and Precepts there:
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yet the very word in that place, speciali Consilio, doth sufficiētly manifest his meaning to bee of precepts. For an especiall Counsell is only herein especiall,
yet the very word in that place, Speciali Consilio, does sufficiently manifest his meaning to be of Precepts. For an especial Counsel is only herein especial,
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as hauing reference to a generall: but generall Counsells there bee none, but only Precepts: therefore it is plaine, by speciali consilio he meant a speciall precept. Thus you are left without authority, the scabbard whereof you will presume to keepe,
as having Referente to a general: but general Counsels there be none, but only Precepts: Therefore it is plain, by Speciali consilio he meant a special precept. Thus you Are left without Authority, the scabbard whereof you will presume to keep,
Counsels and precepts do differ no more then Genus and species; for Counsailes bee but the braunches and species of Precepts: neither bee they left to our free choice,
Counsels and Precepts do differ no more then Genus and species; for Counsels be but the branches and species of Precepts: neither bee they left to our free choice,
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If we graunt them to be Arbitrary in regarde of the things to bee vndertaken which be indifferent: yet they be not so in regard of the persons vndertaking, who are bounde to loue, & serue,
If we grant them to be Arbitrary in regard of the things to be undertaken which be indifferent: yet they be not so in regard of the Persons undertaking, who Are bound to love, & serve,
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The stage of the world, and the Theater of the Church, are very vnfit Phrases, and more vnfit to bee coupled. But these do not present to our free choice the casting away of the worlds trash: for the Apostle, necessitate praecepti, doth binde every man to cast away every thing that presseth downe.
The stage of the world, and the Theater of the Church, Are very unfit Phrases, and more unfit to be coupled. But these do not present to our free choice the casting away of the world's trash: for the Apostle, necessitate Precepts, does bind every man to cast away every thing that Presseth down.
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Neverthelesse in the common course of his life, which is ordinarily hazardous, will not be wāting, to throw daily some of his goods into the salt sea of other mens misery,
Nevertheless in the Common course of his life, which is ordinarily hazardous, will not be wanting, to throw daily Some of his goods into the salt sea of other men's misery,
as much as he is able, obligatione praecepti, as it is iterated in Matthew, Mark, and Luke; Thou shalt loue the Lorde thy God, with all thy hart, with all thy soule, and with all thy minde:
as much as he is able, obligation Precepts, as it is iterated in Matthew, Mark, and Lycia; Thou shalt love the Lord thy God, with all thy heart, with all thy soul, and with all thy mind:
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which is not only by the Fathers, but by Aquinas and Caietā thus expounded, that in the service of the heart is dedicated the affection; in the soule, the consecration of the life; in the minde, the sacrifice of the vnderstanding. Yea scire is required in the heart; velle in the soule; posse in the minde: all our faculties, of soule, and body, are required by that precept, delivered in the law, confirmed in the Gospell, and containing the very summe of Law and Gospell, of Precepts and Counsailes, and requiring the vtmost degrees of perfection that may be performed in this life. Mr LEECH.
which is not only by the Father's, but by Aquinas and Cajetam thus expounded, that in the service of the heart is dedicated the affection; in the soul, the consecration of the life; in the mind, the sacrifice of the understanding. Yea Scire is required in the heart; velle in the soul; posse in the mind: all our faculties, of soul, and body, Are required by that precept, Delivered in the law, confirmed in the Gospel, and containing the very sum of Law and Gospel, of Precepts and Counsels, and requiring the utmost Degrees of perfection that may be performed in this life. Mr LEECH.
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Observers of Counsailes shall haue greater reward, yea they shall sit vpon thrones; and not only iudge the twelue tribes of Israell, but doome both men and Angels.
Observers of Counsels shall have greater reward, yea they shall fit upon thrones; and not only judge the twelue tribes of Israel, but doom both men and Angels.
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It was Christ his promise of remuneration made to his disciples for their consolation, to encourage them to goe forwardes with the practise of Christian perfection, embracing for his,
It was christ his promise of remuneration made to his Disciples for their consolation, to encourage them to go forwards with the practice of Christian perfection, embracing for his,
and descrier of heavenly mysteries, holy, and blessed S. Paul; know you not, that we shall iudge the Angels? &c. The words are so pregnāt, that all the wrāgling wits,
and descrier of heavenly Mysteres, holy, and blessed S. Paul; know you not, that we shall judge the Angels? etc. The words Are so pregnant, that all the wrangling wits,
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& shall iudge the Angels. In the Gospell, Christ pronounceth it vnto them of the regeneration; and in the Epistle, Paule proclaimeth it vnto the Saints: and will you impropriate so great an honour, only to your Observers of Evangelicall Counsells? The Saints shall iudge the Angells, iudicio assessionis, or approbationis, as the Schooles speake:
& shall judge the Angels. In the Gospel, christ pronounceth it unto them of the regeneration; and in the Epistle, Paul proclaims it unto the Saints: and will you impropriate so great an honour, only to your Observers of Evangelical Counsels? The Saints shall judge the Angels, Judicio assessionis, or approbationis, as the Schools speak:
but they haue this endowment of honor, for beeing of the regeneration, not mentioned for keepers of Counsells. And it was not only an assurance made to the Disciples, but to all the Saints;
but they have this endowment of honour, for being of the regeneration, not mentioned for keepers of Counsels. And it was not only an assurance made to the Disciples, but to all the Saints;
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but, as S. Austin proueth, the Monks & Clergy men of ancient times, enioyed both their possessions, and wiues, and taxeth the Apostolici, some, that in a blind superstitious ambition, would imitate the Apostles in refusing those into their company that had goods and wiues.
but, as S. Austin Proves, the Monks & Clergy men of ancient times, enjoyed both their possessions, and wives, and Taxes the Apostolic, Some, that in a blind superstitious ambition, would imitate the Apostles in refusing those into their company that had goods and wives.
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Arrogantissimè se vocaverunt, saith S Austin, they did most arrogantly call themselues Apostolici; I may adde, that most falsly they called themselues so:
Arrogantissimè se vocaverunt, Says S Austin, they did most arrogantly call themselves Apostolic; I may add, that most falsely they called themselves so:
for the Apostles did not refuse the communion and fellowship of any, in that kinde, neither were they professors of voluntary poverty, as it is proued;
for the Apostles did not refuse the communion and fellowship of any, in that kind, neither were they professors of voluntary poverty, as it is proved;
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The Apostles, for the most part, were married men: S Ambrose saith, AL but only Iohn the Evangelist. The old Postils, Dormi secure, Bentontine, & others, say that S. Iohn was also married,
The Apostles, for the most part, were married men: S Ambrose Says, ALL but only John the Evangelist. The old Postils, Dormi secure, Bentontine, & Others, say that S. John was also married,
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not such obedience, as Ignatius warneth his fellowes of in an Epistle to thē, that they be carefull least (saith he) the famous simplicity of blind obedience should decay.
not such Obedience, as Ignatius warneth his Fellows of in an Epistle to them, that they be careful least (Says he) the famous simplicity of blind Obedience should decay.
A blind obedience indeed: for it is so straightly inioined them, that if one of them were so highly dignified, as in a revelation to talke with Angells, if his superior call him, he is bound to leaue them and come away.
A blind Obedience indeed: for it is so straightly enjoined them, that if one of them were so highly dignified, as in a Revelation to talk with Angels, if his superior call him, he is bound to leave them and come away.
And howsoever Bellarmin would found this vpō Christ his speech to the yong man, sequere me: yet, if it would please his father-hood to looke into the Text, hee shall finde, that that obedience is there Commanded, not coūselled; it is NONLATINALPHABET,
And howsoever Bellarmin would found this upon christ his speech to the young man, Sequere me: yet, if it would please his fatherhood to look into the Text, he shall find, that that Obedience is there Commanded, not counseled; it is,
You double your citatiō of the Saints iudging the Angels, which you say all the wrangling wits, and priuate contentious spirits in the world, cannot wrest them. The words of Scripture with all ioy and comfort we acknowledge: but the inference we deny.
You double your Citante of the Saints judging the Angels, which you say all the wrangling wits, and private contentious spirits in the world, cannot wrest them. The words of Scripture with all joy and Comfort we acknowledge: but the Inference we deny.
we say to all, that shall reade our interpretations, as Austin said of Petilian, Petilianus Manichaeum me esse dicit, dico me non esse, eligite cui credatis.
we say to all, that shall read our interpretations, as Austin said of Petilian, Petilianus Manichaean me esse dicit, dico me non esse, Eligite cui credatis.
But, for the abuse, detraction, prophanation, falsification, and blasphematiō of Scripture by men of your side, it is so commō, that men and Angells stand agast at it.
But, for the abuse, detraction, profanation, falsification, and blasphemation of Scripture by men of your side, it is so Common, that men and Angels stand aghast At it.
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The yong Novice, that vnderstood his father was an Abbot, said hee might well cry Abba Pater. And Gonzaga himselfe, the devout Iesuit, when he heard his Father was dead, answered, that now nothing could hinder him from saying, Our father which art in heauen.
The young Novice, that understood his father was an Abbot, said he might well cry Abba Pater. And Gonzaga himself, the devout Iesuit, when he herd his Father was dead, answered, that now nothing could hinder him from saying, Our father which art in heaven.
but most monstrous, and blasphemous wrestings of holy writ, whereby, as enimies of righteousnes, yee cease not to pervert the straight waies of the Lord. Mr LEECH.
but most monstrous, and blasphemous wrestings of holy writ, whereby, as enemies of righteousness, ye cease not to pervert the straight ways of the Lord. Mr LEECH.
In one word, you should haue vrged Bellarmin his owne words, from whom you had this Paragraph, lib. 2. de Monachis, cap. 7. Praeceptum visua obligat &c. To which Iunius & others answer, humane coūsel are arbitrary; divine, necessary. For if that of Plato be true, NONLATINALPHABET, that the petitiōs or requests of kings lay a cōmād:
In one word, you should have urged Bellarmin his own words, from whom you had this Paragraph, lib. 2. de Monachis, cap. 7. Precept visua obligate etc. To which Iunius & Others answer, humane counsel Are arbitrary; divine, necessary. For if that of Plato be true,, that the petitions or requests of Kings lay a command:
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much more should the counsels of God, those counsells being comands as, among others, that to the Church of Laodicaea, I counsell thee to buy of me gold tryed by the fire, that thou maiest be made rich:
much more should the Counsels of God, those Counsels being commands as, among Others, that to the Church of Laodicea, I counsel thee to buy of me gold tried by the fire, that thou Mayest be made rich:
the threat menaced, enforceth it, as necessary; if necessary, a precept, and so your distinction betweene the precept and coūsell, properly holdeth not. Mr LEECH.
the threat menaced, enforceth it, as necessary; if necessary, a precept, and so your distinction between the precept and counsel, properly holds not. Mr LEECH.
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This distinction betwixt precepts, and Counsells, is no new doctrine. S. Hierom ad Eustochium, de custodia virginitatis, and against Iovinian, layeth downe the point, and differences thus.
This distinction betwixt Precepts, and Counsels, is no new Doctrine. S. Hieronymus ad Eustochium, de Custodia virginitatis, and against Jovinian, Layeth down the point, and differences thus.
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doth S. Hierome, S. Gregory, or S. Augustine, any where affirme that a man furnished with gifts beyond other men, is not bound by Gods cōmandement, to make vse of those giftes to the vtmost of his ability, to set forth Gods glory & his own good? If you shew this, you proue somewhat: if not, nothing. Where you inferre, that Counsailes not observed haue no punishment: Bellarmine in those words wrested out of S. Austin against himselfe, is thus evicted.
does S. Jerome, S. Gregory, or S. Augustine, any where affirm that a man furnished with Gifts beyond other men, is not bound by God's Commandment, to make use of those Gifts to the utmost of his ability, to Set forth God's glory & his own good? If you show this, you prove somewhat: if not, nothing. Where you infer, that Counsels not observed have no punishment: Bellarmine in those words wrested out of S. Austin against himself, is thus evicted.
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The Cardinall confesseth, that a Counsell includeth a Precept: if therefore he that observeth not a Coūsell bee not punished, then the observation of the Precept is not punished. And if the carefull keeping of a Coūsell be not punished, it is to be only so interpreted, that it is not punished in those who are not tyed to it:
The Cardinal Confesses, that a Counsel includeth a Precept: if Therefore he that observeth not a Counsel be not punished, then the observation of the Precept is not punished. And if the careful keeping of a Counsel be not punished, it is to be only so interpreted, that it is not punished in those who Are not tied to it:
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And to this purpose, almost in the very selfe same words speaketh S. Augustine in his 61. sermon de tempore: his 18. sermon de verbis Apostoli: his second booke of Evangelicall questions cap. 19. & in his Enchiridion ad Laurentium cap. 12. S. Ambrose in the 10. booke of his Epistles, the 82. Epistle ad Vercellensem Ecclesiam, and his tract de viduis, propè finem:
And to this purpose, almost in the very self same words speaks S. Augustine in his 61. sermon de tempore: his 18. sermon de verbis Apostles: his second book of Evangelical questions cap. 19. & in his Enchiridion and Laurentium cap. 12. S. Ambrose in the 10. book of his Epistles, the 82. Epistle ad Vercellensem Church, and his tract de viduis, propè finem:
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You quote strangely, sometimes words, but not the places; and often places, as here, but not words: so that it proveth, that either these often vrged authorities make but weakely for the cause; or else you tooke thē vp in grosse from Coccius Treasury, or some Polyanthy. The madde man in Athenaeus, that thought all the ships that came to the hauen to be his, was for no other cause more ridiculous then for such a bragge as yours, that all the Greeke and Latine Fathers, heavenly harmony of all Antiquity is yours.
You quote strangely, sometime words, but not the places; and often places, as Here, but not words: so that it Proves, that either these often urged authorities make but weakly for the cause; or Else you took them up in gross from Coccius Treasury, or Some Polyanthy. The mad man in Athenaeus, that Thought all the ships that Come to the Haven to be his, was for no other cause more ridiculous then for such a brag as yours, that all the Greek and Latin Father's, heavenly harmony of all Antiquity is yours.
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The defence therefore of Evangelicall Counsailes of perfection quoad viam, & quoad gradū, which I woulde only commende vnto the learned and iudicious (who well know that the whole course of Antiquity,
The defence Therefore of Evangelical Counsels of perfection quoad viam, & quoad Gradum, which I would only commend unto the learned and judicious (who well know that the Whole course of Antiquity,
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that there are in the gospel of Christ certaine Counsailes, which the Ancient pillers, and Patriarches of divinitie, call consilia perfectionis Counsailes of perfection: and they are so called, nō quòd ipsae sint perfectiones,
that there Are in the gospel of christ certain Counsels, which the Ancient pillars, and Patriarchs of divinity, call consilia perfectionis Counsels of perfection: and they Are so called, nō quòd ipsae sint perfectiones,
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that is, not that they are in themselues perfections indeed, but rather dispositions, directions, preparations to perfectiō, which consisteth mainly in this;
that is, not that they Are in themselves perfections indeed, but rather dispositions, directions, preparations to perfection, which Consisteth mainly in this;
if you woulde driue away those impediments of conceit, opinion, preiudice, and error, from the entrance of your soule, you might easilie admit the truth to keepe mansion in you, where now shee hath small habitation. You present your doctrin, you say, to the iudicious and learned, that knowe the course of Antiquity: you should say iniquity, for who knoweth not by reading of you,
if you would driven away those impediments of conceit, opinion, prejudice, and error, from the Entrance of your soul, you might Easily admit the truth to keep mansion in you, where now she hath small habitation. You present your Doctrine, you say, to the judicious and learned, that know the course of Antiquity: you should say iniquity, for who Knoweth not by reading of you,
before teach the greatest degrees of perfectiō, & now, whē you haue better cōsulted about your Counsels you teach they be not the perfections of man, but dispositions to perfection.
before teach the greatest Degrees of perfection, & now, when you have better consulted about your Counsels you teach they be not the perfections of man, but dispositions to perfection.
so now you are constrained to confesse a truth of Syon, in Babilon, that counsels are but dispositions. And so hard a point it is, to kicke against the Truth, that Bellarmine is also forced to confesse out of Thomas that perfection doth cōsist essentially in Precepts. And thus what Gerson hath formerly delivered truely, that Coūsels do only dispose to the better fulfilling of the Precept, the same at length you are drawne to acknoweledge vnwillingly.
so now you Are constrained to confess a truth of Syon, in Babylon, that Counsels Are but dispositions. And so hard a point it is, to kick against the Truth, that Bellarmine is also forced to confess out of Thomas that perfection does consist essentially in Precepts. And thus what Gerson hath formerly Delivered truly, that Counsels do only dispose to the better fulfilling of the Precept, the same At length you Are drawn to acknowledge unwillingly.
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Where be your entia transcendentia in regard of the generall precept? Logicke will not admit a particular to transcend a generall. And whereas you require that the soule shoulde bee ravished with the loue of God, thus much the precept cōmādeth in the highest manner that may be performed.
Where be your Entities transcendentia in regard of the general precept? Logic will not admit a particular to transcend a general. And whereas you require that the soul should be ravished with the love of God, thus much the precept commands in the highest manner that may be performed.
If your counsels stretch further then the law, you know the storie of Esops Frogge, that would swel bigger then his skin could stretch, and so brake. Mr LEECH.
If your Counsels stretch further then the law, you know the story of Esops Frog, that would swell bigger then his skin could stretch, and so brake. Mr LEECH.
And therefore as Origen excellently obserueth in his commentary vpon S. Matthew his 8. Homily, vpon those words of our Saviour, giuen by way of Counsaile to the young man:
And Therefore as Origen excellently observeth in his commentary upon S. Matthew his 8. Homily, upon those words of our Saviour, given by Way of Counsel to the young man:
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But I may aske you, as the Poet did, Quo nunc se proripit ille? I confesse the true vrging of an orthodoxall Father in a sound point of religion, it is either a light to confirme,
But I may ask you, as the Poet did, Quo nunc se proripit Isle? I confess the true urging of an orthodoxal Father in a found point of Religion, it is either a Light to confirm,
or on tops of mountaines, were neuer brought into observatiō, but were called Bruta fulmina: so whē the testimonies which you vrge, fall not vpon the point in hand, I may call them Bruta fulmina, though the authors be most worthie,
or on tops of Mountains, were never brought into observation, but were called Bruta Thunderbolts: so when the testimonies which you urge, fallen not upon the point in hand, I may call them Bruta Thunderbolts, though the Authors be most worthy,
But how doth this appeare? You answer by this argument out of Origen, when a man forsakes all, then he beginneth to be perfit. Ergo he doth more then the law commands.
But how does this appear? You answer by this argument out of Origen, when a man forsakes all, then he begins to be perfect. Ergo he does more then the law commands.
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And so the very forme, and manner of Christ his speech doth evidently cōvince. For first he proposeth the question to his arbitrary election: If thou wilt be perfit.
And so the very Form, and manner of christ his speech does evidently convince. For First he Proposeth the question to his arbitrary election: If thou wilt be perfect.
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follow mee. Lastly, he annexeth the remuneration, the forciblest motiue that possible could be to draw a man to that resolutiō of Christian 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;
Our Saviour indeed placeth not perfection in divitiarum abdicatione, or in rerum carnalium abnegatione, but teacheth that the forsaking of the world, is a certaine direction or disposition to perfection, in those that are covetously affected,
Our Saviour indeed places not perfection in divitiarum abdication, or in rerum carnalium abnegatione, but Teaches that the forsaking of the world, is a certain direction or disposition to perfection, in those that Are covetously affected,
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Such a one was this yong man, for when he heard that he was to sell all, hee went away sorrowfull, so that as much as I can drawe out of the Elixir of the best Interpreters, it is proued strongly to my iudgement and vnderstanding (both which I seeke to keepe inviolably as my soule, frō deceiving,
Such a one was this young man, for when he herd that he was to fell all, he went away sorrowful, so that as much as I can draw out of the Elixir of the best Interpreters, it is proved strongly to my judgement and understanding (both which I seek to keep inviolably as my soul, from deceiving,
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Counsells not obserued haue no punishment, but obserued, haue a greater reward. I argue thus, If the neglect of this Iniunction to the yong man were punished,
Counsels not observed have no punishment, but observed, have a greater reward. I argue thus, If the neglect of this Injunction to the young man were punished,
Counsells not obserued, are not punished, pag. 41. in the ende of the Paragraph, The distinction. The Minor, I proue out of your former wordes of this yong man, p. 8. Parag. O what an exchange &c. where afterwards shewing his greef for his negligence, you say;
Counsels not observed, Are not punished, page. 41. in the end of the Paragraph, The distinction. The Minor, I prove out of your former words of this young man, p. 8. Parag Oh what an exchange etc. where afterwards showing his grief for his negligence, you say;
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How much doth it now repent him? which repētāce as Albertus observeth, was not poenitētia vera, but poenitentia sera, the repentance of the wicked in hel.
How much does it now Repent him? which Repentance as Albert observeth, was not poenitētia vera, but Penitence sera, the Repentance of the wicked in hell.
And in the lines following you intimate that he was damned, for not obeying Christ; when in these words you affirm, if he had don this he had bin secure of his saluatiō:
And in the lines following you intimate that he was damned, for not obeying christ; when in these words you affirm, if he had dONE this he had been secure of his salvation:
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But I returne to your young man. The scope of our Saviour in his speech to him, was no other then this, to correct by the law, that which was amisse; and to increase by his loue, what he saw laudable in him: resolved Paraphrastically in this māner;
But I return to your young man. The scope of our Saviour in his speech to him, was no other then this, to correct by the law, that which was amiss; and to increase by his love, what he saw laudable in him: resolved Paraphrastically in this manner;
go and sell all (for thy riches are a clog vnto thee, they possesse thee, not thou them) & then thou shalt bee fitter to fulfill the law according to the meaning,
go and fell all (for thy riches Are a clog unto thee, they possess thee, not thou them) & then thou shalt be fitter to fulfil the law according to the meaning,
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Ambrose, Hierome, and Austin cited by Bellarmine against vs, proue no other thing, but that our Saviour teacheth here a perfection no more then the law requireth, in its own true meaning;
Ambrose, Jerome, and Austin cited by Bellarmine against us, prove no other thing, but that our Saviour Teaches Here a perfection no more then the law requires, in its own true meaning;
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which perfect charitie I take to be no other, but to loue the Lord with all thy hart, mind, & soule. In the end of this Paragraph as in many others, you contradict your selfe:
which perfect charity I take to be no other, but to love the Lord with all thy heart, mind, & soul. In the end of this Paragraph as in many Others, you contradict your self:
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as to that which is expedient: avoiding riches, and other things of like nature, not as things vnlawfull, but as impediments, and hinderances vnto righteousnes. ANSVVER.
as to that which is expedient: avoiding riches, and other things of like nature, not as things unlawful, but as impediments, and hindrances unto righteousness. ANSWER.
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And, howsoever that be true which S. Austin in the 61. Psalme speaketh, that God doth not say, Nolite habere, sed nolite cor apponere; Non enim damnat divitias,
And, howsoever that be true which S. Austin in the 61. Psalm speaks, that God does not say, Nolite habere, sed nolite cor apponere; Non enim damnat Riches,
And S. Augustine, in his Enchiridion ad Laurentium, is of opinion, that perfection of charity (which is the perfection of Christian life) consisteth neither in the sole performance of the actions of precepts, conformable to non moechaberis: nor yet in the performance of the actions of Counsells, vnlesse both actions of precepts, and counsells, be rightly referred with relation to the ende, of all the actions of precepts and Counsells, which is charitas erga Deum, & proximum propter Deum:
And S. Augustine, in his Enchiridion and Laurentium, is of opinion, that perfection of charity (which is the perfection of Christian life) Consisteth neither in the sole performance of the actions of Precepts, conformable to non moechaberis: nor yet in the performance of the actions of Counsels, unless both actions of Precepts, and Counsels, be rightly referred with Relation to the end, of all the actions of Precepts and Counsels, which is charitas Erga God, & Proximum propter God:
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charity toward God primarily, and charity towards our neighbour for Gods sake, secondarily. ANSVVER. This place of Austin is most forcible for our assertion, and returneth vpon you vnavoidably.
charity towards God primarily, and charity towards our neighbour for God's sake, secondarily. ANSWER. This place of Austin is most forcible for our assertion, and returns upon you avoidable.
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For if all that we can doe by precepts and Counsells, are referred as meanes to attaine this end, to loue God aboue al &c. and if this be so expresly and often commanded, not only by Moses in the law;
For if all that we can do by Precepts and Counsels, Are referred as means to attain this end, to love God above all etc. and if this be so expressly and often commanded, not only by Moses in the law;
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and the Schoolemen with him, and out of him, doe vrge the worthinesse of charitie, being (as they affirme) bonorum principium, quia à Deo; bonorum medium, quia secundum Deum; bonorum finis, quia propter Deum:
and the Schoolmen with him, and out of him, do urge the worthiness of charity, being (as they affirm) Bonorum principium, quia à God; Bonorum medium, quia secundum God; Bonorum finis, quia propter God:
charity hath bonum pro fine, & obiecto: all, as Austin speaketh, performed to God; and all Christian offices to our neighbour, for Gods sake. Nostrarum haec meta viarum Mr LEECH.
charity hath bonum Pro fine, & obiecto: all, as Austin speaks, performed to God; and all Christian Offices to our neighbour, for God's sake. Nostrarum haec meta viarum Mr LEECH.
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So Gerson, and Paludanus: the one in his tract de Consilijs Evangelicis, & statu perfectionis; the other, In Sent. lib. 3. distinct. 34. q. 3. Mr LEECH.
So Gerson, and Paludanus: the one in his tract de Consilijs Evangelicis, & Statu perfectionis; the other, In Sent. lib. 3. distinct. 34. q. 3. Mr LEECH.
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If any be so wedded to his owne private humor, as not, in this sense, to admit of Evangelicall Counsells of perfection, quoad viam, and quoad gradum, but that they will confound Precepts,
If any be so wedded to his own private humour, as not, in this sense, to admit of Evangelical Counsels of perfection, quoad viam, and quoad Gradum, but that they will confound Precepts,
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and Counsells together (holding both of like necessity, Counsells as well precepts) so did the heretiques called Apostolici: or that Counsells containe in them no kinde of perfection;
and Counsels together (holding both of like necessity, Counsels as well Precepts) so did the Heretics called Apostolic: or that Counsels contain in them no kind of perfection;
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for according to his iudgement, Counsells & precepts be coincident: and yet neither that famous Gerson, nor wee doe maintaine any heresy herein. Our Tenet is this;
for according to his judgement, Counsels & Precepts be coincident: and yet neither that famous Gerson, nor we do maintain any heresy herein. Our Tenet is this;
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we deny not, but there may be a verball distinction of precepts and Counsells, as that thrise worthy Austin of our age, the Deane of Winchester doth grāt:
we deny not, but there may be a verbal distinction of Precepts and Counsels, as that thrice worthy Austin of our age, the Deane of Winchester does grant:
Wee holde that they transcend not the strict meaning of the law nor haue heate enough to hatch the addle egges of workes of supererogation, which are of a later brood:
we hold that they transcend not the strict meaning of the law nor have heat enough to hatch the addle eggs of works of supererogation, which Are of a later brood:
but those only who are better enabled with guifts then others or tied by their vocation to some stricter courses; as Abraham is tied to marry, Iohn to liue single, Peter to forsake all, Philip to keepe somewhat for his daughter.
but those only who Are better enabled with Gifts then Others or tied by their vocation to Some Stricter courses; as Abraham is tied to marry, John to live single, Peter to forsake all, Philip to keep somewhat for his daughter.
& quoad gradum, as in this life there is of Christian perfection, so some degrees in the life to come of Coelestiall glorification, may be obtained by Gods infinit mercy.
& quoad Gradum, as in this life there is of Christian perfection, so Some Degrees in the life to come of Celestial glorification, may be obtained by God's infinite mercy.
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for the generall precept necessarily bindeth al, the particular being that which in regard of indifferēcy of the courses to bee vndergon some call a Counsell, but so that the same act may be Consilium in electione, praeceptum in opere, and they only can,
for the general precept necessarily binds all, the particular being that which in regard of indifferency of the courses to be undergone Some call a Counsel, but so that the same act may be Consilium in election, Precept in Opere, and they only can,
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And for the Fathers so heaped, & wrested, there be as many that call these Precepts, as Counsels. I will trouble the reader but with some Virginity by the Decretals is called a precept; and Hierome calleth Virginity, virginale praeceptum; and so Athanasius, speaking of Virginity, in huiusmodi praeceptis tātum Christus valuisset vt pueri virginitatem, &c. And concerning Poverty, the iniunction of Christ to the young man, is called a precept by S. Chrysostome, in Tit. 3. Vides vt ideo praeceperit ei vt Christum sequeretur;
And for the Father's so heaped, & wrested, there be as many that call these Precepts, as Counsels. I will trouble the reader but with Some Virginity by the Decretals is called a precept; and Jerome calls Virginity, virginal Precept; and so Athanasius, speaking of Virginity, in huiusmodi praeceptis tātum Christus valuisset vt pueri virginitatem, etc. And Concerning Poverty, the injunction of christ to the young man, is called a precept by S. Chrysostom, in Tit. 3. Vides vt ideo praeceperit ei vt Christ sequeretur;
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& Hilary, on the place, calleth it vtile relinquēdi seculi praeceptū; by Euseb. in his history, Praeceptum Domini antea traditū; by Saluianus as Coccius cōfesseth, imperativum officiū. And, to omit others, S. Austin doth so plainely distinguish the difference (in his 3. booke de Doctrina Christiana, the 17. chapter) betweene praeceptum commune omnium, and particulare praeceptum aliquorum; & Gregory doth so absolutely deliver (in his 26. booke of Morals, the 25. chapter) the distinctiō of generale praeceptum, and particulare, that nothing is more resolutely and positiuely taught by that reverend Father. And yet neither Gregory, nor the other Fathers, nor we are guilty of being Apostolici: we abhorre their sect,
& Hilary, on the place, calls it utile relinquēdi Seculi praeceptū; by Eusebius in his history, Precept Domini Antea traditū; by Saluianus as Coccius Confesses, imperativum officiū. And, to omit Others, S. Austin does so plainly distinguish the difference (in his 3. book de Doctrina Christian, the 17. chapter) between Precept commune omnium, and particular Precept aliquorum; & Gregory does so absolutely deliver (in his 26. book of Morals, the 25. chapter) the distinction of generale Precept, and particular, that nothing is more resolutely and positively taught by that reverend Father. And yet neither Gregory, nor the other Father's, nor we Are guilty of being Apostolic: we abhor their sect,
The Apostolici mentioned in Augustin, are not branded with any Character, but that which is the indelible marke of Monks, to refuse the societie of those that haue possessions & wiues,
The Apostolic mentioned in Augustin, Are not branded with any Character, but that which is the indelible mark of Monks, to refuse the society of those that have possessions & wives,
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therfore were they condemned, but no worde of Precepts and Counsels in that chapter of Austin. Epiphanius, in his Chapter of Apostolici, hath no worde of Counsailes & Precepts,
Therefore were they condemned, but no word of Precepts and Counsels in that chapter of Austin. Epiphanius, in his Chapter of Apostolic, hath no word of Counsels & Precepts,
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First, not the perfection of a few, for all are called to perfectiō. Paul inviteth all the Corinthians, and afterwards all Christians, as in the Epistle to the Ephesians: giving reason hereof to the Collossians, because perfection is the end of all preaching.
First, not the perfection of a few, for all Are called to perfection. Paul Inviteth all the Corinthians, and afterwards all Christians, as in the Epistle to the Ephesians: giving reason hereof to the Colossians, Because perfection is the end of all preaching.
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you affirme it Pag. 41. Parag. The defence, in these words, they are not in thēselues perfections, but dispositions, directions, prepaparations to perfection.
you affirm it Page 41. Parag The defence, in these words, they Are not in themselves perfections, but dispositions, directions, prepaparations to perfection.
and yet in this equalling of mariage with virginity, we are no more Iovinianists thē S. Austin, who equalled Abrahams maried state, with Iohns single life;
and yet in this equalling of marriage with virginity, we Are no more Jovinianists them S. Austin, who equaled Abrahams married state, with Iohns single life;
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or Clemens Alexandrinus, who affirmeth that the coniugall parties doe overmatch the virginall profession in perfection of holy life, & giveth instance in the Apostles-Vigilantius heresie we are no way tainted with:
or Clemens Alexandrian, who Affirmeth that the conjugal parties do overmatch the virginal profession in perfection of holy life, & gives instance in the Apostles-Vigilantius heresy we Are no Way tainted with:
and Espencaeus, more charitable thē many of the calumnious Papists, did professe he thought it a slander to the Churches reformed, to be accused of Vigilantius heresie.
and Espencaeus, more charitable them many of the calumnious Papists, did profess he Thought it a slander to the Churches reformed, to be accused of Vigilantius heresy.
but inwardly: acknowledging, according to our Saviours interpretation, that the law requireth the exactest obedience, and that wee are not able in this life to do so much as is commāded, not in the lest precept: and therefore workes of supererogatiō, are supervacaneous,
but inwardly: acknowledging, according to our Saviors Interpretation, that the law requires the Exactest Obedience, and that we Are not able in this life to do so much as is commanded, not in the lest precept: and Therefore works of supererogation, Are supervacaneous,
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yea derogatory to both Law and Gospel, founded on hay and stubble, one of the greatest impostures and Mountebankish gulleries, that ever the world was consened with.
yea derogatory to both Law and Gospel, founded on hay and stubble, one of the greatest Impostors and Mountebankish Gulleries, that ever the world was consened with.
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I woulde but aske them, what our blessed Saviour meant, Mat. the 19. (who vpon occasion of the divorce, his disciples perplexed, the difficulty of chastity, exemplified by Eunuches so borne, so made, so making themselues; à natura; à violentia; à voluntate, naturally, violently, voluntarily;
I would but ask them, what our blessed Saviour meant, Mathew 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 Nature; à Violence; à voluntate, naturally, violently, voluntarily;
as Aquinas well observeth vpon the place) I say, what meant our Saviour to propose, qui potest capere, capiat, if there be no Coūsaile of Virginity? Secōdly; I would demand;
as Aquinas well observeth upon the place) I say, what meant our Saviour to propose, qui potest capere, Capita, if there be no Counsel of Virginity? Secōdly; I would demand;
& thou shalt haue treasure in heavē, &c. If here be not a Coūsaile of voluntary poverty? For as truely as Christ meant to performe his promise in the remuneration, thesaurum habebis in coelo; so was it vpon conditiō, that the young man should embrace that Counsaile of voluntarie povertie, tending to the toppe of Christian perfection. ANSVVER.
& thou shalt have treasure in heaven, etc. If Here be not a Counsel of voluntary poverty? For as truly as christ meant to perform his promise in the remuneration, Thesaurum habebis in coelo; so was it upon condition, that the young man should embrace that Counsel of voluntary poverty, tending to the top of Christian perfection. ANSWER.
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and your confusion in writing is such, that he that but readeth you, had neede to pray for patience, much more, he that answereth you. Besides that these examples nowe produced bee very manie times answered already, in your text, here you againe vrge thē in worse manner then ever before, with a Parenthesis no lesse then sixe lines, long enough for you to ride your wildgoose chase.
and your confusion in writing is such, that he that but readeth you, had need to pray for patience, much more, he that Answers you. Beside that these Examples now produced be very many times answered already, in your text, Here you again urge them in Worse manner then ever before, with a Parenthesis no less then sixe lines, long enough for you to ride your Wildgoose chase.
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Your ignorāce doth aske, and our Grammar doth answere you, that the originall word NONLATINALPHABET is an imperatiue enioyning, inforcing, and commanding.
Your ignorance does ask, and our Grammar does answer you, that the original word is an imperative enjoining, enforcing, and commanding.
And further Peter Martyr doth silence all that shall violate the sacred sense of this Scripture to your purpose, by this distinction, Alij vruntur, & non continent; alij verò donū habent cōtinētiae:
And further Peter Martyr does silence all that shall violate the sacred sense of this Scripture to your purpose, by this distinction, Alij vruntur, & non continent; alij verò donū habent cōtinētiae:
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but they which haue the gift, and do finde themselues called by God, to a single life, they are commaunded so to liue, by a speciall precept, & such is this, Qui potest capere, NONLATINALPHABET, no potentiall, but an imperatiue, a word of command, a Corpus capias, a writ to cease vpon the body of sinne, that by breach of chastity, it sin not against the spirit.
but they which have the gift, and do find themselves called by God, to a single life, they Are commanded so to live, by a special precept, & such is this, Qui potest capere,, no potential, but an imperative, a word of command, a Corpus capias, a writ to cease upon the body of sin, that by breach of chastity, it since not against the Spirit.
Your supplicat secundò, when in the second place out of the same chapter, you demaunde, what Christ meant to advise the young man to sell and giue to the poore: I thus answere.
Your supplicat secundò, when in the second place out of the same chapter, you demand, what christ meant to Advice the young man to fell and give to the poor: I thus answer.
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The manner of speech, NONLATINALPHABET, & NONLATINALPHABET, giue, and follow, (both imperatiues) doe both shew that it was a speech ful of commanding power, & may be considered either in case of necessity, or without necessity. Extra necessitatem, they are no precept, individuall circumstances not concurring.
The manner of speech,, &, give, and follow, (both imperatiues) do both show that it was a speech full of commanding power, & may be considered either in case of necessity, or without necessity. Extra necessitatem, they Are no precept, Individu Circumstances not concurring.
For it is not precisely cōmanded to all, Gods affirmatiue precepts being not obligatory alwaies, as the Schooles obserue, because obligant semper, sed nō ad semper;
For it is not precisely commanded to all, God's affirmative Precepts being not obligatory always, as the Schools observe, Because obligant semper, sed nō ad semper;
ad semper velle, but not ad semper agere: they require disposition to be perpetuall, but not action to bee continuall; willingnes ever to bee afforded,
ad semper velle, but not ad semper agere: they require disposition to be perpetual, but not actium to be continual; willingness ever to be afforded,
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if he woulde follow Christ, he must, NONLATINALPHABET, goe sell. And in the last clause, in your own words, you manifest so much, in acknowledging it to be conditionall, in that you say, that Christ would haue kept his promise and his part of the counterpane,
if he would follow christ, he must,, go fell. And in the last clause, in your own words, you manifest so much, in acknowledging it to be conditional, in that you say, that christ would have kept his promise and his part of the counterpane,
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for remuneration; if the yong man had kept his part, to sell all, and to follow him in that degree of perfection. So that hence I inferre, that seeing he did not vndertake this profession in this required duty to sell all and to follow: therefore Christ did not so far (as to his salvation) extend his mercy conditionally promised,
for remuneration; if the young man had kept his part, to fell all, and to follow him in that degree of perfection. So that hence I infer, that seeing he did not undertake this profession in this required duty to fell all and to follow: Therefore christ did not so Far (as to his salvation) extend his mercy conditionally promised,
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and therefore the yong man was punished, and so consequently this was a precept: for you affirme that not the observation of Counsells, but of precepts only is punished.
and Therefore the young man was punished, and so consequently this was a precept: for you affirm that not the observation of Counsels, but of Precepts only is punished.
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Lastly you aske principally D. Benefield, what the meaning is of that Text. Mat. 19. If with humility & integrity, you had attended his worthy Lecture vpon this Text, whereat you were present, you need not here require the answer. Mr LEECH.
Lastly you ask principally D. Benefield, what the meaning is of that Text. Mathew 19. If with humility & integrity, you had attended his worthy Lecture upon this Text, whereat you were present, you need not Here require the answer. Mr LEECH.
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Christ had erroneously taught him the way to life, by vade, & vende omnia, and that this was that one thing necessary to aspire to the top of Christian perfection, if here be not a Counsaile of voluntary poverty.
christ had erroneously taught him the Way to life, by vade, & vende 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.
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Some interpreters, therefore not only Calvin, whom you so vncharitably abuse, Ierom, Hilary, Ambrose, Austin, Theophilact, Beda, & more doe interpret it so, that making himselfe so absolute a Insticiarie, he did bewray his hypocrisie. S. Marke, if you marke it, doth not deny this , as you say; but in the 10.21. hee saith, Iesus looked vpon him, and loved him:
some Interpreters, Therefore not only calvin, whom you so uncharitably abuse, Jerom, Hilary, Ambrose, Austin, Theophilact, Beda, & more do interpret it so, that making himself so absolute a Insticiarie, he did bewray his hypocrisy. S. Mark, if you mark it, does not deny this, as you say; but in the 10.21. he Says, Iesus looked upon him, and loved him:
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is his word,) who to know, whether sleepe became him, clausis oculis inspexit speculū: if you had not done the like, you had never rambled on such a Collection as this, to say Christ had erroneously taught him the way to life, by vade & vende omnia, if this bee not a Counsell of voluntary poverty.
is his word,) who to know, whither sleep became him, clausis oculis inspexit speculū: if you had not done the like, you had never rambled on such a Collection as this, to say christ had erroneously taught him the Way to life, by vade & vende omnia, if this be not a Counsel of voluntary poverty.
rather, Christ would haue never applied this plaister, if he (looking through the windowes of this young mans soule, into his inward most retired roome) had not found covetousnes to be his hinderance, and encombrance.
rather, christ would have never applied this plaster, if he (looking through the windows of this young men soul, into his inward most retired room) had not found covetousness to be his hindrance, and encumbrance.
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for he went away sorrowfully. I cannot but note the malice and virulent dealing of your ignorant contradicting spirit, traducing Calvine for a blasphemous interpreter, who taught no more then he learned of the Fathers:
for he went away sorrowfully. I cannot but note the malice and virulent dealing of your ignorant contradicting Spirit, traducing Calvin for a blasphemous interpreter, who taught no more then he learned of the Father's:
and if among those that did interpret Scripture, since the fathers time, any one is worthy to be accounted fidus interpres, for his soūdnesse, and profoundnesse;
and if among those that did interpret Scripture, since the Father's time, any one is worthy to be accounted Fidus Interpret, for his soundness, and profoundness;
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blessed Calvin is, who was as Eramsus wrot of Tonstall, a world of learning, and as Theodorus Gaza testified of Plutarch, that if any mā were so limited that he could only read one humane authors bookes, he would read Plutarch, so many renowned Divines, next vnto sacred Scripture haue of all other authors, choisly and cheefly selected this holy servant of God.
blessed calvin is, who was as Eramsus wrote of Tunstall, a world of learning, and as Theodorus Gaza testified of Plutarch, that if any man were so limited that he could only read one humane Authors books, he would read Plutarch, so many renowned Divines, next unto sacred Scripture have of all other Authors, choicely and chiefly selected this holy servant of God.
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and such is this your frequent and too often querulous quaere. The distinction in S. Paule is betweene NONLATINALPHABET and NONLATINALPHABET, betweene a precept and sentence, no word signifying Counsell in that place.
and such is this your frequent and too often querulous quaere. The distinction in S. Paul is between and, between a precept and sentence, no word signifying Counsel in that place.
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but the originall ministreth no such interpretation, nor doe the Fathers themselues otherwise hence ground, but that qui potest, being enabled, is, qui debet hee that is commanded.
but the original Ministereth no such Interpretation, nor do the Father's themselves otherwise hence ground, but that qui potest, being enabled, is, qui debet he that is commanded.
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sit tibi tanquam ethnicus. For as it is said of the letter of the scripture, that it is not of any private inspiration (For it came not in old time, by the will of man,
fit tibi tanquam Ethnicus. For as it is said of the Letter of the scripture, that it is not of any private inspiration (For it Come not in old time, by the will of man,
And the reason, why every man should flie from a private spirits interpretation, is this (as it is excellentlie rendred by that mellifluous Father, S Bernard) Nonnulli adesse putant spiritum, cùm non adest, suúmque sensum pro sensu spiritus sequuntur deviantes, suásque sententias magistrorum sententijs praeferūt;
And the reason, why every man should fly from a private spirits Interpretation, is this (as it is excellently rendered by that mellifluous Father, S Bernard) Nonnulli Adesse Putant spiritum, cùm non adest, suúmque sensum Pro sensu spiritus sequuntur deviantes, suásque sententias magistrorum Sententijs praeferunt;
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You haue suffered shipwracke vpon your rockes. They be severall indeed, for they are severed far from you, which is manifest in that you rocke to and fro in your preposterous building,
You have suffered shipwreck upon your Rocks. They be several indeed, for they Are severed Far from you, which is manifest in that you rock to and from in your preposterous building,
sed materiam ad Scriptur as excogitant, and thereby run into one of those two miseries which S. Austin observeth, aut falli imprudenter, aut fallere impudenter.
sed Materiam ad Scripture as excogitant, and thereby run into one of those two misery's which S. Austin observeth, Or Fallen imprudenter, Or fallere impudenter.
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We distinguish the Church from the Synagogue of Antichrist: and seeing wee hold that Scriptures must tell which is the Church; wee must deny that the Church must tell vs the sense of Scripture:
We distinguish the Church from the Synagogue of Antichrist: and seeing we hold that Scriptures must tell which is the Church; we must deny that the Church must tell us the sense of Scripture:
you may (vpō your better review) finde, it is spoken concerning those that refuse to heare the admonition or iudiciall censure of the Church, not the glosse, or interpretatiō of the Church.
you may (upon your better review) find, it is spoken Concerning those that refuse to hear the admonition or judicial censure of the Church, not the gloss, or Interpretation of the Church.
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Wee confesse the letter of Scripture was not, nor the sense is, of any privat inspiration; and therefore, trial which is made by the Scriptures, is no privat iudgement, but the publike cēsure of Gods spirit that speaketh openly in the Scriptures, to all men.
we confess the Letter of Scripture was not, nor the sense is, of any private inspiration; and Therefore, trial which is made by the Scriptures, is no private judgement, but the public censure of God's Spirit that speaks openly in the Scriptures, to all men.
And Basils rule shall bee ever the true practise of the true Church, that they that bee conversant in the Scriptures, should examine all that is said, whether it agreeth with Scriptures.
And Basils Rule shall be ever the true practice of the true Church, that they that be conversant in the Scriptures, should examine all that is said, whither it agreeth with Scriptures.
And many thinke they haue the spirit, and yet shut out the spirit, as the Councell of Pisa did. You saie the sentence of Bernard striketh our religion,
And many think they have the Spirit, and yet shut out the Spirit, as the Council of Pisa did. You say the sentence of Bernard striketh our Religion,
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that spirit of peace, vnity, charity, that descended vpon the Apostles vnited, for domus vna, &c. they abode all in one house; a signe of externall charitie; Mens, & anima vna; one minde, one soule;
that Spirit of peace, unity, charity, that descended upon the Apostles united, for domus Una, etc. they Abided all in one house; a Signen of external charity; Mens, & anima Una; one mind, one soul;
let not humane presumption dare to offer violence vnto the Gospell of Christ: for the constitutiōs of fathers, once decreed, are not further to bee questioned.
let not humane presumption Dare to offer violence unto the Gospel of christ: for the constitutions of Father's, once decreed, Are not further to be questioned.
(So speaketh Flavianus bishop of Constantinople in his Epistle to Pope Leo the first.) Neither are the perpetuall determinations of them to be changed, whose rule we haue learned to agree with scripture. ANSVVERE.
(So speaks Flavianus bishop of Constantinople in his Epistle to Pope Leo the First.) Neither Are the perpetual determinations of them to be changed, whose Rule we have learned to agree with scripture. ANSWER.
Vnity was the bond of Patriarkes, Chariot of the Prophets, refuge of the Apostles, solace of the Saints, and Character of Christians. But is this belonging to them who abhorre vnity, whose religion is rebelliō, whose faith is faction,
Unity was the bound of Patriarchs, Chariot of the prophets, refuge of the Apostles, solace of the Saints, and Character of Christians. But is this belonging to them who abhor unity, whose Religion is rebellion, whose faith is faction,
nay Christs body, Christs Church? Quis tulerit Gracchos de seditione loquentes? Doe all the opinions in the world, squadron themselues into so many divided factions,
nay Christ body, Christ Church? Quis tulerit Gracchos the sedition Loquentes? Do all the opinions in the world, squadron themselves into so many divided factions,
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as Papists? Do not they, like the Midianits, sheath every man his sword in his neighbours side? Cumel is against Suarez, Bellarmine is invaded by Carerius, for giuing to little to the Pope Marsilius and Father Paulus encounter him, for giving to much:
as Papists? Do not they, like the Midianits, sheath every man his sword in his neighbours side? Cumel is against Suarez, Bellarmine is invaded by Carerius, for giving to little to the Pope Marsilius and Father Paulus encounter him, for giving to much:
Cardinall Columna striueth with Baronius, Barelay with Boucher, Antonius Augustine tilts against Gratian. That, as Ieronymus de Cavallos hath set forth, in the law, his speculum aureum opinionum Communium, contra communes, so also in the diversitie of contradictions, riotting one against another, the sweet and mellifluous Author of the Peace of Rome (whom I may tearme a library for a whole nation as Mirandula entitled another great scholler) hath most amply delivered and sealed it with their own proofs;
Cardinal Columna strives with Baronius, Barely with Boucher, Antonius Augustine tilts against Gratian. That, as Jerome de Cavallos hath Set forth, in the law, his speculum Aureum Opinionum Communium, contra communes, so also in the diversity of contradictions, rioting one against Another, the sweet and mellifluous Author of the Peace of Rome (whom I may term a library for a Whole Nation as Mirandula entitled Another great scholar) hath most amply Delivered and sealed it with their own proofs;
Pappus hath collected 237 differences in doctrine out of Bellarmine. Laborious and reverend D. Willet proveth that there be 70 maine contradictions betweene the olde Papists and the new, 37 among the Iesuits, 57 points wherein Bellarmin is at strang variance with himself, 39 essentiall contradictions of Popish religion, 100 opposite Constitutions of the Popish Canons.
Pappus hath collected 237 differences in Doctrine out of Bellarmine. Laborious and reverend D. Willet Proves that there be 70 main contradictions between the old Papists and the new, 37 among the Iesuits, 57 points wherein Bellarmin is At strange variance with himself, 39 essential contradictions of Popish Religion, 100 opposite Constitutions of the Popish Canonas.
We doe not seeke the sense of Scripture out of the stinking puddle of a privat brain as out of the Crows nest of your invention, that impostumated phrase doth traduce vs;
We do not seek the sense of Scripture out of the stinking puddle of a private brain as out of the Crows nest of your invention, that impostumated phrase does traduce us;
as your blasphemous Pope, who vpon that place, Erant Apostolis omnia cōmunia, addeth, immo & coniuges; or your detorting Cardinal Tortus, the Torturer of Scripture, vpon that, spiritus Domini ferebatur super aquas,
as your blasphemous Pope, who upon that place, Erant Apostles omnia cōmunia, adds, Immo & Conjuges; or your detorting Cardinal Tortus, the Torturer of Scripture, upon that, spiritus Domini Ferebatur super Aquas,
or againe, vpon that Scripture, Bibite ex hoc omnes, id est, saith hee, omnes Apostoli; or vpon that place, vocauit nomen eius Enos, & coepit vocare nomen Domini, ergo, Enos fuit Monachus:
or again, upon that Scripture, Bibite ex hoc omnes, id est, Says he, omnes Apostles; or upon that place, vocauit Nome eius Enos, & Coepit vocare Nome Domini, ergo, Enos fuit Monachus:
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And was Luther cursed for denying some interpretations of the Fathers? Did not Caietan as much, in affirming that God had not tied the expositions of the Scriptures to the sēse of the Fathers? And did not 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 was Luther cursed for denying Some interpretations of the Father's? Did not Caietan as much, in affirming that God had not tied the expositions of the Scriptures to the sense of the Father's? And did not Andreas, so who Teaches that the Father's do in many places not expound the Scriptures according to the literal sense, the only which, hath power to prove points of faith,
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therfore we may forsake their senses all, and bring a new vnlike to theirs? Now, dare you curse Caietan and Andradius, and bestow that epithet vpon these, that you doe on Luther? I knowe you dare not.
Therefore we may forsake their Senses all, and bring a new unlike to theirs? Now, Dare you curse Caietan and Andreas, and bestow that epithet upon these, that you do on Luther? I know you Dare not.
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The reason why Luther is so much vilefied among you, Erasmus gaue long since, when being asked by Frederick Duke of Saxony, what hee thought of Luther so earnestly seeking reformation;
The reason why Luther is so much vilefied among you, Erasmus gave long since, when being asked by Frederick Duke of Saxony, what he 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:
Erasmus answered, as Carrion records it, that Luther had committed two great errors one was, that he touched too near the Crown of the Pope; Another, that he purged too much, the belly of the Monks. But, the name of Luther shall remain among the Posterities for ever:
Quanto isti maior Lutherus, maior & illa, Istum illúm { que } vno qui domuit calamo? The last part of this Paragraph vrgeth Flavianus, to which speech, we most willingly agree.
Quanto Isti maior Lutherus, mayor & illa, Istum illúm { que } vno qui domuit Calamo? The last part of this Paragraph urges 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;
The determinations of the Father's Are not to be changed, when their Rule is consonant to Scripture: but we deny, that the general consent of the Father's, ever held this point;
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,
what meant S. Cyprian (that ancient famous martyr, in his tract de Nativity Christ. section 10. penultima) and S. Gregory (that worthy pillar of the latin Church) in his 26. book on Job to style these consilia perfectionis, Counsels of perfection,
what meant Theodoret, Primasius, Sedulius, Haymo, Theophylact, Ambrose, Augustine, Hierome, Gregory, Basill, Chrysostome, Beda, Lyra, Aquinas, Anselmus, with all antiquity greeke and latine Church,
what meant Theodoret, Primasius, Sedulius, Haymo, Theophylact, Ambrose, Augustine, Jerome, Gregory, Basil, Chrysostom, Beda, Lyra, Aquinas, Anselm, with all antiquity greek and latin Church,
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.
For Gregory, as I have many times cited, so do I now again, if in that place so often quoted, viz. the 26. book 24. & 25. Chapters, you find the word Counsel: I will surcease to answer, & begin to believe you.
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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,
It is an easy business in you, to feign the distinction of Counsels to be in Gregory, seeing that the Vatican Cyclopses have foisted 168. Epistles into him, beside infinite corruptions,
For all these, 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:
For all these, and above all these we have the Apostle Paul (Says he.) Though Some of these Father's do so read, according to the Translation formerly condemned:
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yet, habemus Apostolū Paulum, we haue Paule to witnesse the contrary, in his owne word NONLATINALPHABET; it was but his advise or sentence, not counsell. Mr LEECH. Thirdly;
yet, habemus Apostolū Paulum, we have Paul to witness the contrary, in his own word; it was but his Advice or sentence, not counsel. Mr LEECH. Thirdly;
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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:
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. and Vercellensem Church, & in his tract de viduis propè finem: S. Augustine in his 61. sermon de tempore, his 18. tract de verbis Apostles, chapter the 21. his 2. book of Evangelical questions, chapter the 19. and in his Enchiridion and Laurentium, chapter 121. Origen upon the 15. to the Rom. S. Basil de vera virginitate:
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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,
S. Chrysostom in his 8. Homily de Penitence: Nazianzen in his 3. oration (which is the First invective against Iulian) and many Others? The time would fail me,
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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.
if I should reckon up all. And Therefore to close up all in a word; what meant all antiquity, greek, and latin Father's, so to distinguish betwixt Precepts, and Counsels, if there be no Counsels. ANSWER.
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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:
and all of them, even the most strong, and selected authorities that you could gather, Are answered plentifully in Doctor Benefields Appendix: where it is proved, that the Father's did not Set a man beyond the Landmark of God's Commandment:
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And this, necessitate praecepti, by the necessary obligement of the cōmandement, 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 LEECH.
And this, necessitate Precepts, by the necessary obligement of the Commandment, that which Austin upon the 38 Psalm hath written with the pen of a diamond, standing fast as Hercules Ne plus vltra; that no man can say, he is perfect, Nemo se dicat esse perfectum, and so Proceedeth, that if any man do look for perfection in this life, decipit se, Falls se, Seduces se, non potest hîc habere perfectionem. Mr LEECH.
It is not vnfitly said by you, I might adde: for never was so small a booke so stuft with additions and detractions, as this is, adding to divers Authors, detracting from divers persons.
It is not unfitly said by you, I might add: for never was so small a book so stuffed with additions and detractions, as this is, adding to diverse Authors, detracting from diverse Persons.
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that names many Fathers falsly, this vrgeth many fainedly, and indeed hath no lawful Father but that outlawried pervagus terrae in the first of Iob, it selfe being vagus terrae, as Cain was, in the 4. of Genes.
that names many Father's falsely, this urges many fainedly, and indeed hath no lawful Father but that outlawried pervagus terrae in the First of Job, it self being vagus terrae, as Cain was, in the 4. of Genesis.
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For those that here you ad to your Catalogue of Authors and Authorisers. First, Wickliffe must be heard in his owne maner of speech, yet he needs no interpreter.
For those that Here you and to your Catalogue of Authors and Authorisers. First, Wickliffe must be herd in his own manner of speech, yet he needs no interpreter.
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In the 34 Chapter against begging Friers, these be his words, Many blind fooles binden them to the high Counsells of Christ, that cannot keepe the least commandement: but see hypocrisie of them;
In the 34 Chapter against begging Friars, these be his words, Many blind Fools binden them to the high Counsels of christ, that cannot keep the least Commandment: but see hypocrisy of them;
sith each Counsell of Christ is commandement for some time and some circumstances, how binden they them to more then the commandements? Not by the Counsels, for they been commandements:
sith each Counsel of christ is Commandment for Some time and Some Circumstances, how binden they them to more then the Commandments? Not by the Counsels, for they been Commandments:
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In the place you cite him, hee saith that there is but one Counsaile Evangelicall: if you stande to him there, avowing only the Counsell of Virginity you must let Poverty go begge, and obedience go loose.
In the place you Cite him, he Says that there is but one Counsel Evangelical: if you stand to him there, avowing only the Counsel of Virginity you must let Poverty go beg, and Obedience go lose.
But Luther vpon better consideration, doth vtterly discharge all Coūsails, in his book de votis Monasticis Tom. 2. fol. 30. a. Mr Hooker is before interpreted,
But Luther upon better consideration, does utterly discharge all Counsels, in his book de Votis Monasticis Tom. 2. fol. 30. a. Mr Hooker is before interpreted,
and I hope will giue satisfaction, though you quote him falsely, in his Chapter of Satisfaction, the place being found in the Article of superogation. His Apologist is also made plaine in the same place.
and I hope will give satisfaction, though you quote him falsely, in his Chapter of Satisfaction, the place being found in the Article of superogation. His Apologist is also made plain in the same place.
The Bishop of Rochester, now of Lincolne; then the Austin of Hippo, nowe the Ambrose of Millaine; doth no way yeelde you suffrage in his powerfull sermon cōcerning the Antiquity & Superiority of Bishops, shewing out of Clemens Alexandrinus, that the Apostles manured the Church, with a double tillage NONLATINALPHABET:
The Bishop of Rochester, now of Lincoln; then the Austin of Hippo, now the Ambrose of Milan; does not Way yield you suffrage in his powerful sermon Concerning the Antiquity & Superiority of Bishops, showing out of Clemens Alexandrian, that the Apostles manured the Church, with a double tillage:
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If (saith hee) any thinke that this maketh way to Popish traditions, vnwritten verities, it is no other then S. Paules distinction of praeceptum and Consilium &c. His reverend wisdome,
If (Says he) any think that this makes Way to Popish traditions, unwritten verities, it is no other then S. Paul's distinction of Precept and Consilium etc. His reverend Wisdom,
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& most accute iudgement, alleaging the word out of a vulgar translation meaneth by the name Consilium those things which S. Paul 1. Cor. 11.34. calleth NONLATINALPHABET, things vnwrittē, which the Apostles did or spake, as the times occasioned, and the holy Ghost directed;
& most acute judgement, alleging the word out of a Vulgar Translation means by the name Consilium those things which S. Paul 1. Cor. 11.34. calls, things unwritten, which the Apostles did or spoke, as the times occasioned, and the holy Ghost directed;
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and coyners of any new doctrine? And therfore passing them, and for this time sparing them, not to strike a haires breadth from my former groūds; my maine conclusion is this:
and coiners of any new Doctrine? And Therefore passing them, and for this time sparing them, not to strike a hairs breadth from my former grounds; my main conclusion is this:
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for when hee is pressed by Nilus, to follow in the question of the Primacy, the opinion of the Fathers, he professeth that the Pope hath no Fathers in the Church,
for when he is pressed by Nilus, to follow in the question of the Primacy, the opinion of the Father's, he Professes that the Pope hath no Father's in the Church,
though he never bestowed so much as opinion vpon you, shall he need the testimony of Mounsieur Burghesi, whom your owne confesse to be none of the best Popes,
though he never bestowed so much as opinion upon you, shall he need the testimony of Mounsieur Burghesi, whom your own confess to be none of the best Popes,
but they being impostured, as Papists professe to practise it, in their Index expurgatorius, that if the Fathers speak against any points now maintained by papists, then the Index warneth thus, Let vs excuse it, or extenuat it,
but they being impostured, as Papists profess to practise it, in their Index expurgatorius, that if the Father's speak against any points now maintained by Papists, then the Index warneth thus, Let us excuse it, or extenuat it,
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Your iudgement or opinion is very small, seeing you take vp any thing at the second hand, and from Coccius Treasury, that cocks dunghil, cul Pearles as you thinke them.
Your judgement or opinion is very small, seeing you take up any thing At the second hand, and from Coccius Treasury, that cocks dunghill, cul Pearls as you think them.
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Twise before you submitted your selfe to the Church, and in every page almost to the interpretatiō of the Fathers. That the Church hath necessarily a stroak in the decision of Controversies, we deny not:
Twice before you submitted your self to the Church, and in every page almost to the Interpretation of the Father's. That the Church hath necessarily a stroke in the decision of Controversies, we deny not:
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& worse then so, he speaketh of many others, so ill a Patron is he of them, that disesteeming any of them in any thing that crosseth his assertions, he concludeth thus;
& Worse then so, he speaks of many Others, so ill a Patron is he of them, that disesteeming any of them in any thing that Crosseth his assertions, he Concludeth thus;
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And you accommodated your distinction as vnfitly to this doctrine of Counsells, as you father this doctrine vpon Gregory, from whose authority you cannot produce any word of Evangelicall Counsell; your defence was a very poore on, you left S. Gregory to fight for himselfe, for you fled.
And you accommodated your distinction as unfitly to this Doctrine of Counsels, as you father this Doctrine upon Gregory, from whose Authority you cannot produce any word of Evangelical Counsel; your defence was a very poor on, you left S. Gregory to fight for himself, for you fled.
Father Anbignies defence, for concealing Ravelliacks damned treason against the last French King, was this, that God had given him a grace to forget, all that he heard in confessiō:
Father Anbignies defence, for concealing Ravelliacks damned treason against the last French King, was this, that God had given him a grace to forget, all that he herd in Confessi:
It appeares you haue the like guift, to mistake most that you read in the Fathers, else you would never haue maintained such disiointed inferences. Mr LEECH.
It appears you have the like gift, to mistake most that you read in the Father's, Else you would never have maintained such disjointed inferences. Mr LEECH.
and speak, bearing me witnesse) lest that imputation of Fulgentius should light vpon me, viz. Fidem Ecclesiae nolle asserere, est negare, vno eodémque silētio firmat errorem, qui errore, seu tempore possessus, veritatem silendo nō astruit;
and speak, bearing me witness) lest that imputation of Fulgentius should Light upon me, viz. Fidem Ecclesiae nolle asserere, est negare, vno eodémque silētio firmate errorem, qui Error, seu tempore possessus, veritatem silendo nō astruit;
Dominicam gloriam qui non firmârit, evacuat; & divinā contumeliam qui non refutârit, accumulat. Miles ignavus som nolēto corpore depressus, regia castra oppugnantibus tradit, dum competentibus vigilijs non defendit. That is;
Dominicam gloriam qui non firmârit, evacuate; & divinā contumeliam qui non refutârit, accumulate. Miles Ignavus Some nolēto corpore depressus, Regia Castles oppugnantibus tradit, dum competentibus vigilijs non defendit. That is;
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your protestation we partly beleeue, and yet, but partly, because you sinne more of negligence then of ignorāce. I would I could giue you that testimony which S. Paul did the Israelits, I beare you record that you haue the zeale of God,
your protestation we partly believe, and yet, but partly, Because you sin more of negligence then of ignorance. I would I could give you that testimony which S. Paul did the Israelites, I bear you record that you have the zeal of God,
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Hath any weedes of superstition growne vp with this Doctrine in the field of the Church? Oh let not the pure wheate of Evangelicall Counsailes of perfection quoad viam, quoad gradum, fare the worse for the weedes.
Hath any weeds of Superstition grown up with this Doctrine in the field of the Church? O let not the pure wheat of Evangelical Counsels of perfection quoad viam, quoad Gradum, fare the Worse for the weeds.
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Vnskilfull husbandmen are they, and very vnfit to manure the Lord his tillage, whose preposterous zeale issuing from the ground of a private groundlesse iudgement, would pul vp both wheate, and tares togither. ANSVVER.
Unskilful husbandmen Are they, and very unfit to manure the Lord his tillage, whose preposterous zeal issuing from the ground of a private groundless judgement, would pull up both wheat, and tares together. ANSWER.
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The words be otherwise in your coppy, commanded by authority, and by the notes, against which, exception was taken by the learnedst of our assemblie. Vnder your owne hande. This Paragraph beginneth thus;
The words be otherwise in your copy, commanded by Authority, and by the notes, against which, exception was taken by the Learnedest of our assembly. Under your own hand. This Paragraph begins thus;
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Hath any weedes of SVPEREROGATION growne vp, &c. And dare you not nowe vse the same tearme? Insteede of supererogation, you put in, superstitiō. I grieue to think, that you do receiue the wages of iniquity for maintaining (as far as your poore revenews serues ) these two bastards of the Pope, impiety & absurdity. The works of supererogation are of al other points of Popery most abhominable, besids that none of the fathers teach so,
Hath any weeds of SVPEREROGATION grown up, etc. And Dare you not now use the same term? Instead of supererogation, you put in, Superstition. I grieve to think, that you do receive the wages of iniquity for maintaining (as Far as your poor revenues serves) these two bastards of the Pope, impiety & absurdity. The works of supererogation Are of all other points of Popery most abominable, besides that none of the Father's teach so,
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and that many of them bee expresly against thē, as Austin, Hierō, Theodoret, Chrysostome, Sedulius: your owne defenders Aquinas, Gerson, Iansenius, Paludanus, and Cusanus, all deny this point.
and that many of them be expressly against them, as Austin, Hierō, Theodoret, Chrysostom, Sedulius: your own defenders Aquinas, Gerson, Jansenius, Paludanus, and Cusanus, all deny this point.
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And seeing, that Scarlet whore of Babilō, drūk with the blood of Gods Saints, is nowe carted by heavenly iustice through all the reformed Congregations of the world:
And seeing, that Scarlet whore of Babilō, drunk with the blood of God's Saints, is now carted by heavenly Justice through all the reformed Congregations of the world:
I see not but every true Christian should be ready to cast a stone, & the stone which I cast against superogatiō is no other, thē that which S. Iohn cast against it, who giveth the lie to him that saith he hath no sin.
I see not but every true Christian should be ready to cast a stone, & the stone which I cast against superogation is no other, them that which S. John cast against it, who gives the lie to him that Says he hath no since.
And Bellarmine is constrained to cōfesse that S. Austin, Bernard, and Thomas doe thinke it impossible to keep that Commandement, Thou shalt loue the Lord thy God, with all thy heart, with all thy soule, and with all thy minde. Mr LEECH.
And Bellarmine is constrained to confess that S. Austin, Bernard, and Thomas do think it impossible to keep that Commandment, Thou shalt love the Lord thy God, with all thy heart, with all thy soul, and with all thy mind. Mr LEECH.
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These are wiser, & fuller of zeale, then Christ himself, who suffred, nay gaue commandement (as it is in the parable) that both tares and wheat should grow together, vntill the harvest of the last iudgement;
These Are Wiser, & fuller of zeal, then christ himself, who suffered, nay gave Commandment (as it is in the parable) that both tares and wheat should grow together, until the harvest of the last judgement;
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If you had any sparke therof, I would wish, as Porsenna did to Scaevola concerning his Country, Iuberem macte virtute esse, si pro mea patria virtus ista staret. So I for true Religion.
If you had any spark thereof, I would wish, as Porsenna did to Scaevola Concerning his Country, Juberem Well done virtute esse, si Pro mea patria virtus ista staret. So I for true Religion.
that, as the Prophet spake of aslying book, so may al of your lying book. You wold by intimation of that Scripture in the Parable of the Tares, desire, that as the tares are suffred to growe, so your doctrine may remaine vncēsured till the iudgement.
that, as the Prophet spoke of aslying book, so may all of your lying book. You would by intimation of that Scripture in the Parable of the Tares, desire, that as the tares Are suffered to grow, so your Doctrine may remain uncensured till the judgement.
Fearefull will that iudgement be at that vniversall Sessions where Christ will be iudge, & the Saints the Iury, when you are accused with those words of the Parable, Master sowedst not thou good seed in thy field? whence thē are these tares? In that Parable of Christ,
Fearful will that judgement be At that universal Sessions where christ will be judge, & the Saints the Jury, when you Are accused with those words of the Parable, Master sowedst not thou good seed in thy field? whence them Are these tares? In that Parable of christ,
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So that of lewd persons, not of hereticall positions, that place is to be vnderstoode: for Christ doth threaten the Churches in the Revelation, for connivencie of false doctrine:
So that of lewd Persons, not of heretical positions, that place is to be understood: for christ does threaten the Churches in the Revelation, for connivency of false Doctrine:
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The Church of Galatia is reproved, for that they suffered the Copartnership of Iewish Ceremonies, when they were established in the Gospell of Christ and shall Religion the truest bond betwixt man and man, the knot of coniunction and consociation, shall it bee divided? Shall Maecenas wish Augustus to hate and correct any that change any thing in the service of the Gods? Shall the Athenians enact that they that spake of their God otherwise then the law appointed should be severely punished? And shall we so much neglect the attonement of iudgements, and peace of soules,
The Church of Galatia is reproved, for that they suffered the Copartnership of Jewish Ceremonies, when they were established in the Gospel of christ and shall Religion the Truest bound betwixt man and man, the knot of conjunction and consociation, shall it be divided? Shall Maecenas wish Augustus to hate and correct any that change any thing in the service of the God's? Shall the Athenians enact that they that spoke of their God otherwise then the law appointed should be severely punished? And shall we so much neglect the atonement of Judgments, and peace of Souls,
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Let it be the brand not only of a luke-warme affection, and of a Policie overpolitique, but of Machiavillians and matchlesse villaines, to call for connivency of hereticall positions.
Let it be the brand not only of a lukewarm affection, and of a Policy overpolitique, but of Machiavellians and matchless villains, to call for connivency of heretical positions.
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but we will endeavour pro aris & focis to eradicat the Tares of heresie. Your second place of Scripture out of S. Paule (A chardgeable Appeale) is very fit for your purpose; and the words in the next present verse,
but we will endeavour Pro aris & focis to eradicat the Tares of heresy. Your second place of Scripture out of S. Paul (A chardgeable Appeal) is very fit for your purpose; and the words in the next present verse,
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Vnto that supreame iudge, and to the last iudgment be this referred, and vnto the everliving God, who is in himselfe α & ω in Angelis sapor et decor, in iustis adiutor & protector, in reprobis pavor et horror, be ascribed, the admiration of his Maiesty, the acknowledgment of his mercy, the awful remembrance of his power, the ioyfull continuance of his favor.
Unto that supreme judge, and to the last judgement be this referred, and unto the everliving God, who is in himself α & ω in Angels sapor et decor, in Justis adjutor & protector, in reprobis pavor et horror, be ascribed, the admiration of his Majesty, the acknowledgment of his mercy, the awful remembrance of his power, the joyful Continuance of his favour.
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for true and righteous are his iudgements, for he hath condemned that great whore, which did corrupt the earth with her fornications. Amen. Hallelu-iah.
for true and righteous Are his Judgments, for he hath condemned that great whore, which did corrupt the earth with her fornications. Amen. Hallelujah.
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Greg. 4. mor. cap. 24. Manuscripts in the publike Library of Oxford wherein are found many 1000 differences in the works of Gregory and many a hundred contradictions to the now extant Roman Coppie, as will shortly appeare.
Greg. 4. mor. cap. 24. Manuscripts in the public Library of Oxford wherein Are found many 1000 differences in the works of Gregory and many a hundred contradictions to the now extant Roman Copy, as will shortly appear.
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Of Luther, Calvin, & all their proper Disciples Qui non cōsentit Sāctorum Patrum expositionibus, seipsum alienat ab omni sacerdo tali communione, & à Christi praesētia. Eudoxius in Concil. Chalced.
Of Luther, calvin, & all their proper Disciples Qui non cōsentit Sāctorum Patrum expositionibus, seipsum alienat ab omni sacerdo tali communion, & à Christ praesētia. Eudoxius in Council. Chalcedon
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De Pont. lib. 2. c. 27. § resp. istas. Bell. de Purg. c. 18. praeter•a & q. ad quartum de poenitent. l. 1. c. 1. § igitur. Beilar. de verbo Dei. l. 3 c. 10. § dicens.
De Pont. lib. 2. c. 27. § resp. istas. Bell. de Purg c. 18. praeter•a & q. ad quartum the penitent. l. 1. c. 1. § igitur. Beilar. de verbo Dei. l. 3 c. 10. § dicens.
