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A 
 
 DEFENCE  OF  THE 
 
 REFOHMED  CATHO-- 
 
 LICKE    of  M.    W.   Perkins, 
 
 lately  deceafed^  agciinjl  the  hajiard 
 Countcr-Catholicke"of  D. 
 Bijbop ,  Seminary 
 frieft. 
 
 The  First  PART:    ' 
 
 For  arifwcrc  to  his  calumniations  generally  framed  againft  the 
 Tame,    and  a^nft  the  whole  Religion  and  ftatc  of  cut 
 Church, m  his  Ejiiftlc  Dedicatory  to  the  Kings 
 mcft  excellent  Maicfty. 
 
 Whsrin  is  to  he  efeene  the  atidafioufrteffe  r.na,  imfudencic  of  theft 
 Kcmtfhhookeiin  their  S^ffUcations  end  Dedications  to  hii 
 Bighnejje :  their  religion  is  difm asked  cf  that  antiquity 
 *   which  they  f  retcnd for  it '.the  religion  efiablfjhed  in 
 onr  church  by  Jaw  is  infitfledto  be  no  other 
 but  what  was  anciently  recetuedin  the 
 ^hurchy  and  namely  in  the  an- 
 cient Church  of 
 Rome. 
 
 By  Robert  Abbot  Do6t.  of  Diuinitic.  ^ 
 
 ^HguTl.  de  cittit.  Deii  lib. a .  caf>,  t . 
 
 Eonim  difla  contrarii  fi  totics  rcfellerc  velimiis,  quoties  obnixa  fronte 
 ftaiucruntnon" curare  quid dicantdumquocunqjmodono- 
 ftrii  difputationibus  contradicant,  infi- 
 nitum cflcr. 
 
 L  O  N  D  I  N  I. 
 
 Lnpenjis  Taou je   Adams. 
 
 i6i  z 
 
TO  THE  MOST 
 
 PVISSAMT    AND 
 
 Might  IE   Monarch 
 our  mojl  dread  and  foue-' 
 
 ratgne  Lord,  I  a  m  e  s 
 
 by  the  grace  of 
 God 
 
 iQng  o/^  Great  Britainc,  France  ^wi 
 hchndjVefender  of  the 
 
 Faith,  &c^ 
 
 ^  Mongft  the  manifold  benefits 
 which  the  Diuinc  prouidcncc 
 hath  yeeldcd  vnto  vs  by  the  hap 
 py  encrance  of  your  moil  facrcd 
 Maicrtie  to  the  Imperiall  crowa 
 of  this  Rcalnie,  we  can  not  but 
 moft  fpecially  rccoonifc  that 
 which  wee  take  to  bee  the  pillar 
 ^  .  ^.  that  vpholdcth all  die  rclt.  The 
 
 ^rc^uacloiTof  true  Religion  and  continuance  of  the  prea- 
 ching oftheGofpell  of  Chnft.  Which  albeit  ic  be  a  fingu- 
 lar  and  uieftimable  mercy  of  G  O  D ,  ^ct  there  is  tound 
 amongftvs  a  Vipers  brood,  a  male-contented  Samariranc 
 generation  which  neuer  ceaCcth  whining  &  repining  tlierc 
 at,  accounting  this  blcfling  of  God  to  vs,  a  great  wrong  to 
 #  2  them 
 
THE  BVISTLE'DEDICATORIE. 
 
 tlieiUvWluIcft  by  a  cachexie  and  corrupt  difpoficion  of  Ho- 
 niackc  they  better  brookc  the  Onions  S'  (jftrleeke  cf  ^egypt 
 then  the  CMnr.fm  of  heauen,  the  breadoj ^rgels ;  and  haue 
 cares  more  dehghtcd  with  the  Mermaids  notes  and  in- 
 chanting  Muficke  of  tlie  whore  of  Babylon^  then  with  the 
 Plain-fong  of  true  reHgio  dire6ted  by  thefimplicicy  of  the 
 word  of  God«  Therefore  as  m  the  daycs  of  our  late  moft 
 gracious  Queene ,  (  whofe  memorie  God  hath  eternized 
 both  in  heauen  and  earth  )  they  neucr  reftei working  to 
 bring  tliis  land  againe  vnder  the  flauerie  &  bondage  oi  the 
 mm  ofSime'So  fince  your  Maiefties  coming  to  the  crowne 
 they  haue  bcene  ftiU  plotting  the  famcjnot  only  by  attempt 
 ing  your  Highneffe  lubiedts^but  alfo  labouring  m  their  Pe- 
 titions and  Dedicatory  Epiftles  to  draw  your  Maiefty  one 
 way  ©r  other  to  conlort  with  them  in  their  damnable  and 
 accurled  deuices.  And  as  Mountbanksdoe  fetfoorth  bafe 
 wares  with  magnificall  and  lofty  words,  fodoe  they  with 
 braue  termes  labour  to  grace  a  counterfeit  nSc  baflard  faith, 
 and  in  their  fupplications  haue  vanted  to  your  Mai.efty  of  ^ 
 religion,  &  neuer  reft  to  commend  a  re/igten,  wliich  indeed 
 in  the  queftioned  part  thereof  is  no  other  but  a  refined .  he- 
 refie,  compounded  of  fundry  ancient  herefies,  only  clarifi- 
 ed by fchooZ-tricks  from  the  more  feculent  &  grbfle  parts. 
 Amongft  the  reft^one  Do6toui-  Bifhop  a  fecular  and  femi- 
 nary  Prieft,  a  man  of  fpeciall  reputation  among  tlicm,  and 
 chofen  to  be  a  maine  llickler  in  the  late  contentions  of  the 
 fecularsagainilthe  lefuits,  hath  taken  vpon  liimto  iblicit 
 your  Maieffie  in  that  behalfe,  and  hauing  apprehended  a 
 fpeech  or  two  deliuered  from  your  Maicfties  owne  mouth 
 jn  the  Coytference  at  Hampton  Court,  woulde  make  you  be-" 
 leeue,  thatif  you  will  ftandeto  whatyour  felfehaue  deliue- 
 red, you  muft  needs  admit  their  (^atacatholicke  tradition  to 
 be  the  CathoUcke  Sc  true  faith.  Whofe  Epiftle  to  your  Ma- 
 ieftie,  when  I  badperufed  and  examined ,  ( the  anfwering 
 of  the  whole  book  being  by  Authority  vnder  your  Maiefly 
 comniicted  vnto  me  )  1  could  not  but  wonder  that  the  au- 
 
 chour 
 
THE   EVISTLE    D EDICUTORIE, 
 
 ihour  ofitdurll  offer  it,  being  fo  full  of  falilood  and  chil-- 
 dilli  folIy,to  a  Pnncc  To  karncd  &  well  able  to  ividgc  ihcr- 
 cf  j  buc  that  1  cofidcrcd,  that  one  vntruth  muft  vphojd  ano- 
 ther, andhcechathath  vndcrtakena  bad  caule  niuft  vfc 
 woricmeanes  tor  the  maintaining  of  It.  Hce  chargcth  the 
 Religion  citabilhcdandprofcfledbyyourHighneflc  with 
 hcrclies,  impieties,  blafphcroics,  ablurditics  and  what  not, 
 that  malice  &  ignorance  can  dcuilc  to  Ipcakc  ?  And  this  is 
 the  common  ftile  of  the  reft  of  them,  who  when  they  ccme 
 to  prouc  and  exeir.plific  wliat  ihcy  /pcakc,  they  fticwc  tiie- 
 fclucs  to  be  but  Sycophants  and  hirelings  to  the  Pope ,  for 
 whole  fake  tlicy  muftlpcake  to  gall  and  dilgracc,  howfoc- 
 uer  there  be  no  truth  in  that  they  Ipeakc.  And  it  tlicy  dare 
 thus  impudently  caty  themfclucs  m  Print  ,&  to  your  Ma- 
 iertie,  what  dare  they  not  fay  in  corners  to  the  entrapping 
 and  fcducingof  fimple  &  vnlcarnedmenjBy  which  means 
 many  of  your  ii:iaicfties  fubie6ts  arc  intangled  in  a  mifcon- 
 (cicnce  of  religion,  and  thereby  withdraw  nc  from  the  true 
 confcicnce  ottheir  loyalty  towards  your  Highncfle  their 
 liege  and  foueraigne  Lord,  and  arc  made  buc  Hax  and  tow 
 for  the  fire  of  their  feditious  praftiies,  who  haue  been  bold 
 alreadictotcllyourMaicftie  :  That  if  youwillnotyeeldc 
 them  what  they  defire,  Codk»crt>es  wh^t  thatftrcib/e  rpeap4>tt     StS}.^4.»f 
 6f»ec(£ttiemlldriuethem'vyitoati(ngth:  therein  verifying     D.BiJhfs 
 of  thelelues  that  which  S  Auftinfaid  of  the  Donatilb  their     *f'^^** 
 ^Tcdccc({ouis  IfVhere  they  carf»ot  ij/Iu  a^aijviJy  confottAge 
 creepe  like  afpes^  the  re  with  open  profcjfed ;  violence  they  rage    ^U9ufi 
 like  lions ^  Some  effe^l  whereof  your  Maicitie  hath  fcenc     p/i/. 
 in  tliat  barbarous  and  Scytliianlikc  attempt  lately  made  for 
 thedcftru6lionofyourHighne{Ieperfonand  bloud,  and 
 perpetual!  fubuerfion  and  ouerthrow  of  the  whole  Realmc, 
 Which  as  ic^iiffcrctli  from  die  pra6bfe  of  all  ancient  Chri- 
 ftians  and  Chriftian  Churches  which  vudoubrcdly  were  of 
 God,  fo  it  plainly  declareth  that  that  dcdrinc  which  pro- 
 fclTeth  not  a  lawfuinclTe  onely,but  a  merit  in  fiich  attempts, 
 is  vndoubtcdly  of thcDeuill,  and  not  of  God .  The  broa- 
 A  chcrs 
 
 •  IM 
 
TUB  EPISTLE  DEDIC^TORIE, 
 cbers  of wliich  nionftrous  and  vnnaturall  villanics  as  tliey 
 baue  long  time  Iiucd  in  excrcife  of  that  malice ,  fo 'will  ftill 
 niakeicappeare  thatthey  arenotyetdifgf.rgedofthepoy- 
 ron  ct  ic.  Wiiercof  fith  tiiey  liauc  giuen  lo  great  argument 
 &  allurancebyabufingyourMaiclticslenitie  &  patience 
 towards  them,  when  lawcs  might  more  i^euerely  hauc  pro- 
 ceeded againil  them  :  our  prayer  to  God  is,  that  your  Ma- 
 ieftie  may  henceforth  take  thefe  thinges  fo  farrc  to  heart  as 
 flialbe  necdcfuU  for  the  fafety  ofyour  royall  perf6,your  po- 
 fteritie  and  tlie  Realme.  As  tor  vs  true  it  is,  that  our  iealou- 
 fie  ouer  the  foules  of  yourfubie^s,  and  greife  to  fee  them 
 io  feduced  &  beguiled,hath  longmadc  vs  tofay  out  of  the 
 A  poftles  aff  caion,  as  he  did  of  tiie  falfc  apoftles,  Would  to 
 Godtheywere  enen  cut  off  that  trouhleydft^  being  well  aflured 
 chat  theiraduantage  gotten  by  your  Maielties  patience  to- 
 wards them,would  in  the  end  be  difaduantage  to  your  felfc 
 But  yet  we  could  not  but  fubfcribe  to  your  Maielties  moft 
 religious  and  Princely  care,firft  to  giue  them  inftruaion  6c 
 iatisfa6lion,  to  trie  whetlier  receiuing  due  anfwer  to  thofc 
 things  which  to  your  Maicftie  they  hauealleadged,  they 
 woulde  bee  reclaimed  from  that  headftrong  prelumption 
 which  hitherto  fo  mightily  hath  poflefled  them.  Wherein 
 if  tJiey  by  their  intollcrable  treacheries  haue  altered 
 your  Maielties  intent  of fauourvnto  them,  and  the  State 
 conceiuc  iuft  caufe  with  all  feucricie  and  rigour  to  proceed 
 immediately  againil  them,  the  guilc  lieth  vpon  thcmlclues 
 and  they  muft  confeflc  that  they  themfeJues  haue  drawne 
 thefword  to  be  imbrued  in  their owne  bloud.  Yet  the 
 courfc  by  your  Highncfle  intended  iiath  Itil  moft  neccflary 
 vfe  for  the  dikouciing  of  the  impudencie  of  tJiefe  Pctitio- 
 ncrs/or  the  gaining  of  liich  as  maybe  gained  tothe  acknow 
 ledgement  of  Gods  truth,  and  that  as  S.  BernaJ-d  fayth, 
 Barnarlin  Though  the  herettcke  arife  not  fromhii filth  ,  ytt  the  church 
 Cant.  may  be  ccnfirmed  m  the  faith.  To  a  part  of  which  bufinelTc 
 
 fince  It  hath  plcafed  them  to  whom  yourMaieftie  hath  co. 
 mitred  the  care  therof  to  cal  me  the  meaneft  of unany  otlicr 
 albeit  by  rcafon  of  feme  infirmity  in  iwnc  eyes  I  Jiaue  not 
 
 yet 
 
THE  EVISTLE  DEDIC ATORlE. 
 yet  been  able  to  performe  the  whole  that  was  alTigned  vn- 
 to  mc,  yet  for  the  time  to  giue  fome  part  oF  fatisfadion  to 
 many  of  yourMaielUcs  lubie6ls,  whom  it  hath  much  mo- 
 ued  to  lee  the  Itace  of  our  Church  with  calumnious  libels 
 fo  traduced  and  llandred,  1  haue  publifhed  this  anfwcrc  to 
 Do6t.  Bilhops  Epiltle,  thecin  carying  my  felfe  faitlifully  sfe 
 vpriglitly^asto  God  and  my  Prince, though  my  abihty  not 
 fudi  as  that  I  may  thinke  my  felfe  to  haue  attamed  to  that 
 t/iat  the  matter  doth  require.  But  that  which  my  fraall  ta- 
 lent will  yecldj  m  all  humble  duetie  I  tender  to  your  Ma- 
 icfties  moft  gracious  and  Princely  fauour^hoping thaty  our 
 Highneflc  acceptation  of  thefc  endeuours  fhall  Ihr  vp  thofc 
 that  are  of  greater  gifts  to  yeclde  greater  helpcs  for  the  vp- 
 holding  and  further  building  of  the  Church  of  Chrift.  The 
 Lorde  preferue  your  moft  excellent  Maieftie ,   and  as  hcc 
 hath  hitherto  done ,  fo  continue  ftill  to  dilcouer  and  bring 
 to  nought  the  deuices  and  counfelsof  them  that  imagine 
 euill  againft  you :  and  as  of  his  infinite  mercy  hee  hath  im- 
 planted in  your  Maieftie  the  knowledge  &  loucofhistruc 
 religion, fo  gee  forward  with  his  good  workc,  to  water  th^ 
 which  hcc  hath  planted,  that  it  may  bring  foorth 
 plentiful!  fruit  to  the  publicke  aduanccmcnc 
 of  the  glory  of  God,  and  the  pnuatc 
 comfort  of  your  ownc  foulc 
 at  the  dayofldiis 
 Chrill* 
 
 Tottr  Maieftie  J  mofliojaU 
 
 EOB.  ASBOT« 
 
 Aa 
 
To    The     Christian 
 Reader. 
 
 Et  it  bee  m  offence  vnto  thee, 
 good  Chrifitan  Reader ^that for 
 thepre/et  Igifte  thee  an  anj'wer 
 to  a  Dedicatone  Eptjile  tnjiead 
 ofananJWer  to  a  whole  bookejt 
 yyas  nove  m  lanuary  loft  a  full 
 yeerefmceDo^or'Bifho^s  book^ 
 vpasfent  vnto  me  by  themeft  re- 
 uerend  Father  in  God  the  L, 
 xArchbijhop  cfCanturburiehts 
 Cracey  Mjverygood LsrdfTpith direWcn to  vfe  the  bejt  ex- 
 pedttioHthatlcou/dfortheanJweroftt  «  Itfo.vnd  ?»e  at  that 
 time  vnderthe  Snrgeans  hands  for  agri^uoHs  infirmity  in  mine 
 ties :  by  meanes  whtreofforfime good ff  ace,  andindeed longer 
 then  I  expeShedy  I  roas  hindiredfrom  ablenejfe  to  intend  in  any 
 connentent  fort  to  anyfuch  important  worke.Bat  takif7g  thefoo- 
 neft  and  befi  epportuntttethat  I  could,  after  that  1  had  gone  o- 
 uer fame  good-part  of. the  books  ^  tofHrnifhrny  fdfe  wtthfuch 
 matter  as^oHldfernefor  confutatton  oftt\  at  length  about  the 
 beginningofluly  beingdeJhroHSto bringfomevohat to  effeB,  J 
 addrcffedmyfelfe  rvith  allinftant  mdeHour  to  giste  anjwere  to 
 hit  Epifile  Dedicatorie  to  the  Kings  mefi  excellent  O^iaiejlie* 
 fVhich  as  I  accounted  the principall matter  tn  the  booke  ,fo  I 
 heU it  my  duty  to  vfe  very  fpecid  care  fortherepulfwg  ofthofr 
 calumnies  and /landers  whtch  the.  ji/tthour  hath  gathered  and 
 contrimdittto  it.  Which  beingfumijhed  at  Michaelmas,  hath 
 
 beeve 
 
To  the  Chrifliian  R  cadcr. 
 
 beenefince  thought  fit  to  be  phbljhcd for  the  ttmcy  till  the  rejl  ef  the 
 work^jwherem  as  ttme  Ltthfer-ficd  I  h^ue  htth:rtofnrther  proceeded 
 nt.iy  fully  be  performed.  Now  the  Treat  ife  (ig:ur>fi  which  Ai.  Etjhtp 
 i»riteth ts commonly knowne  ^entituled,  A  reformed  Cacholickej 
 &C,  written  by  one  yl/.  Perl^ns^fmce  d.cc^fi  d^  a  man  of  very  com-  1  — —'•^•^V^^  W 
 mendable  qudlttie  and  well  deferumgfr  his  great  trauell  and\     F(2r^»»J. 
 pains  for  the  further Ance  of  true  religttn  .mdcdtfying  of  the  church ,/ 
 ^gainflthis  booke  CJ^/.  Bijhop  fo  bend.th  himje^e  tn  his  Dedi- 
 catorie  Epifile,  as  that  withally  he  tr^iduceththe  whole  dcSlrine 
 of  our  churchy  and  with/itch  mot  iff  es  ^d  reafens  as  a  bad  caufe  rvill 
 affoorde  himl^  pLtyeth  the  parte  of  Symmachus  the  Tag^'nlabcu-  ^  ^       , 
 rtngvnderthe  name  of  ^ntitjiuine  to  bnngin  idolatrie,  and  to  per-  Rtla  ad  im 
 fwadehis  Maicflie,  th..tthatts,  Catiiohckc  religion,  tvhich /n-ptrit.  Am, 
 deede  is  nothing  els  b:tt  error  andfuperflaton.   In  the  due  ex  Ami-  f^rof-epift- 
 nation  whereof  y  weighting  well  the  fandie  Mndjlipperte  foundations       '^' 
 whereupon  he  buildeth  ,  I  pre  fume ,  gentle  Reader  ^th^t  thouwilt 
 bee  of  my  minde^  That  hee  did  not  thinke  heereby  to  preuailc  any 
 whit  wtth  hismofi  excelUnt  AiaiefHe,  but  onely  vfcdthe  pretenje 
 of  this  'Dedication  to  credit  his  booke  with  them  whom  hee  knew 
 would  take  all  that  hefajd  hand  ouer  head  vppcn  his  owne  hare 
 worde  .    Surely  if  hee  had  not  pre  fumed  of  very  welwMj^  and 
 frtendly  Readers y    hee  wonlde  neuer  haue  dreatrted  to^fme  any 
 credite  by   wrttir?g  in  this  forte ,    fVhat  his  Eptflh  is^  thou  maiji 
 heere  fee  :  concerning  the  reji  as  yet  1  will  not  fay  muh  :  onelj 
 1  aduertife  thee,  and  doe  ajfure  thee ,  th.^t  ifiho^didjilikf  cfAf, 
 jerkins  booke  befre,  thtu  h.J}}:o  caufe  by  Ai.^tflj,  pto  dif^ke  it 
 now.    Thou  Jhalt fee  it a^atilt^d  with  igjwrance  .^  wtthimpud.ucie  ' 
 
 with  vntruih  atidfaljhcod,  with  grcjfe  andpalp.b'c  hercjiey  and 
 that  which  hee  cemrnendeth  totheefor  the  nian'owe   and  pith 
 of  many  large  volumes,  thou  Jhalt  findc  to  bee  nothiKgels  b>it  ^  In  his  Pre 
 fardlef- Jii^ggage  and  rotten  fififfe.     Forfometajlewhireofletmee^^'^-^'^  '^^ 
 intreafe  thee  to  ti^ikcwcJlinwoorth  for  the  time.jhis*^fw:rc  to  his  '^'^''^"^'■• 
 Eptflle :  and  for  the  reft-  to  haue  mee  excuf  d  ««Jjs^/,  b'.th  in  refpcEl 
 of  that  wcaknejfe  whereby  I  hauebcenefo  m^ch  withholdc?:  fri?n 
 the  followirg of  this  worke^  as alfofor  the  eare  th.it  J  h  mc ^^/nclltv 
 gme  thee  full  fat  if 'Mion  in  theejuejluHS  hicrc  Jj/cujfd  ,  as  tjftop 
 
 *A  3  the 
 
To  the  Chriftian  Reader. 
 
 the  adHerfariestmuth^  that  hee  m.^y  haue  nothingfurther  to  re f lie* 
 
 I  haue  fropcfindedto  tnjjelfe  the  rule  ofTertfilliaaMfHch  b-^fimjfes 
 
 ^      ,     ,   alrpayestobeeobferHed:I)^cttv^ni2iltn\lQi\sviivixhu%inn,non 
 
 Marc.hb.^.  ^^  iaDorantcm :  ( ruth  is  to  vie  it  whole  Itrengtii,  aod  nouolarc 
 
 '."      "j"  las  it'hjjadjliiich^do£to_^^  lamloththerejtre  to 
 
 '*■''"*         comi  haflily  intotJjefield~a',:dwith  mine  ewnejword  oncly  to  make  an 
 
 vncert^:inejight ,  but  to  t.-. ke  conmnient  time  to  [Lute  Juch  troupes 
 
 andb^^iids  y  as  that  I  m<iy  not  needs  to  doubt  of  the  vi^corte  ,  ar,d 
 
 it  may  appeare  i  nto  thee  that  notwithfiandjng  the  cr^.k^s  And  brags 
 
 X  Kin.6  \6  rfthefe  Rcmijh  fyccfhar.ts,jet  the  truth  tSythattlicyihdX  are  with 
 
 vs  are  mo  then  they  that  are  with  them.    In  themeanc  tir/;e  let  it 
 
 not  trouble  thee  that  they  arefiilltvritir.gboakes  \  for  their  books  are 
 
 nothtnq^cls  mtrttcth  but  the  laying  together  of  the  rubbifi  cf  thofe 
 
 rvalles  which  by  vshaue  air cadtebeene  broken  do-wnCi  or  at  the  mofl 
 
 butfupports  and  props  to  flay  them  a  -while from  falling-^  rphich  others 
 
 yvifs  are  fo  battered  as  that  theyfeeme  vnlikely  tofl  and  long .    Seme 
 
 menne  fiagger  and  are  much  wonted  thereat ybecaufebetnginthe 
 
 darke  andtheir fight mtrpellferuingthem  ,  they  thinks  eucryfcar- 
 
 crorv  to  be  a  manofwarre:  butfcbcr  andaduifediudgementwileaftly 
 
 ccnceiue  that  they  ypho  hitherto  haue  neuer  beene  able  to  keepe  the 
 
 jieldey^l/tk  very  vnltkely  now  to  haue  any  me  an  es  If  ft  to  gain  e  the  bat" 
 
 tell,  ^my  breake  outjometimes  by  ambufh  to  cut  cjfjvhom  they  can 
 
 from  vs,  but  when  they  are  once  difcouered^  they  are  gene.  And  this 
 
 thou  fh  alt  fee,  if  God  will,  in  the  examirmg  of  that  'Pamphlet  of  2). 
 
 Bifljop  :  one  ly  for  that  that  is  yet  behinde  giuemee for  awhile  thy 
 
 Origcn  m  geyjtle patience y remembring  what  Origen fayth:  Wounds  r.re  quick 
 
 Ezechie  .     j^  giucn,  but  cure  will  aske  a  longer  time :  albeit  Iprefume  that 
 
 my  infirmitie  conftderedj  fhal  not  befo  long  in  gluing  thee  the  anfwer 
 
 .  as  hee  was  in  writing  the  booke,    1  haue  prepared  alreadiefor  the 
 
 Hier.ad  Mi      ff^ofipart  fubtcgmen  St  licia,  both  wootc  and  warpe,  as  Hie 
 
 romefpeaketh  lyeelde  me  thy  prayer  to  ^cdto  continue 
 
 myftrength,  andtoprofper  me  in  his  worke^      *■ 
 
 and  I  willendeuour  to  the  vttermoft  *    , 
 
 of  my  power  fpeedily  to 
 
 ytelde  thee  a  per- 
 
 feU  vfeh* 
 
Tl?e  fpeclall  contents  ofthisSooke. 
 
 OFthe  nameof  C  ATM  CLICK  E    chvrch   and    Ca^ 
 T  H  o  L  I  c  K  s  vfurpcd  nowby  thePjpift,asofoldbychcDo 
 n.itifls :  and  that  the  religion  nowprofefled  in  the  church  of 
 Roncis    not  thcCATHOLiCKE  and  Apostolicke 
 faith  .ft(ft.^. 
 That  the  Church  ofRotnc  that  now  is  doth  in  very  many  articles 
 of  faith  and  religion  crofl'c  the  ancient  church  of  RomCj&  main- 
 taincth  diucrs  hcrefics  by  the  fame  anciently  condemned,  fcft.4 
 That  we  are  iuitified  by  faith  only, and  yet  holineflc  ot  lite  is  ricccf- 
 fary  to  faluation,fcd.^.and  that  imputation  ofrighteoufneiTc  al- 
 wayes  implieth  regeneration  and  holincffe  begunne,though  not 
 perfed.  fcft.  17* 
 That  our  doftrine  of  freewill  condemncth  both  the  Manichecs]  & 
 Pelagian hcrecicks,  andisthcramcwiththedoftrincofthe  firft 
 church. fed  6. 
 That  thcaffcrtion  offinne  remaining  after  baptifme  imputed  by 
 M,  Bifliop  to  Proclus  the  hereticke  was  the  Catholickcdoftrin 
 ofMechodiusbifliopof  Tyrus,and  isthcvcry  trueth  according 
 to  the  doftrine  of  the  ancient  church,  feft  7.17. 
 That  virginity  and  maiiage  in  themfelucsarcequall,  with  God: 
 that  the  preferment  of  fingle  life  is  onelyinthevfe  of  it,  and  that 
 thedodrincoflouinianconcerningthatpoint  was  no  other  but 
 whatthechurchofRomeprofeflcdbothbcforethe  tinrcpf -Hit- 
 rf^mc  and  louinian,  and  at  that  very  time  fc<5t.8.i8  24.-     '  •' 
 That  our  doftrine  concerning  fading  is  iuihficd  by  the  an'^fent 
 
 churchofKomc.(ctl4  8.18. 
 7  hit  prayer  to  (aims  and  worlliipping  their  rclickcs  is  contrary  to 
 thcancicntrcligio;i.-thclaitcriuItlyreproued  by  Vigilantii!s,3nd 
 ■notnuouchcd  by  H  ci-ome.ltd.p.  and  that  withoiitbfl'tnce  wc 
 gtuethcmfometimcs  the  name  ot  Dead  m<:n;fcft.V|^. 
 Th.tthe  church  at  firll  did  not  pray  for  the  dcad-atalj'andin  what 
 mear.ing  it  was  afterwards  taken  vp.-  Purgatory,  vponwltich  the 
 Papiftsbuildit,  beingaltogethcrvnknownc-.fctft.io.  16.  r^,  *  '. 
 Tliat Traditions  vnwrittenastouchin'g  the  lubftahccof  hitH^  are 
 condemned  by  the  ancienichurcb.fcd  11.  1 :    ^- 
 
 That 
 
THE   CONTENTS. 
 
 'That  th«  worftiipping  of  images  is  hcathcnifh  and  heretical  by  the 
 dodriiie  of  the  ancient  Church,  and  that  the  Papifts  thereby  are 
 Idolaccrs.fcft.  12,31* 
 
 That  apoUafie  groweth  by  Health ;  with  the  noting  of  the  original 
 ofdiucrsPopiQihereGcs.feft  13. 
 
 Ofdiuers  damnable  &  wicked poiitions  &  doftrincsofthc  church 
 of  Rome.fcd.  14, See  the  like  as  touching  the  Scriptures. fed.  1 1 
 andforinducementoftreafonagainftPnnceSjfed  gx. 
 
 That  the  Church  of  England  neither  maketh  God  the  authour  ©f 
 finne  nor  chargeth  Chrift  in  his  pafsion  with  dcfpaire  or  doubt,, 
 fed.  1 4. 
 
 Ofgiuingamansgoodstothepoorc,  thatheemay  giuc  himfelfc 
 wholly  toprayerandfaftingj  and  that  the  Papifts  haucborrowed 
 their  dofti  ine  thereof  from  the  MaJTalian  hcreticks,ft  d.  1 8. 
 
 Of  the  impofsibihticof  pcrfed  fulfilling  the  LaWjand  theimperfc- 
 dion  oi  good^worksjauouchcd  out  of  the  dodrine  o[  the  ancient 
 Church,  and  of  M.Bifliops  filly  and  childilli^coiledions  made 
 thcrcofjAd  19.20. 
 
 That  Conftantinc  the  Emperour  w9$  no  Pap;ft,fcd.  2 1 , 
 
 Ofthefigneofthe  Croffe,apdthat  the  Church  of  England  hath 
 taken  that  courfe  as  toudxing  the  fame,as  is  fitteft  both  to  iuflifie 
 Conflantine  .nnd  the  ancient  Church  in  the  v(e,  and  [condcmne 
 the  Papifts  in  the  abufeofit,fed  zz. 
 
 How  Churches  were  built  by  Coaftantincjand  are  by  vs  named  to 
 the  honour  of  the  Apoftlcs,(ed,  2  ?. 
 
 That  the  factifice  of  the  MalTe  and  Tranfubfiantiationwerc  vn- 
 knovyne  to  Conltaatinc  and  the  ancient  Church,fed.27.  j  2.    ° 
 
 That  Confl:antine  wasnot  acquainted  with  Popifli  abfolution  and 
 forgiueneffe  of  finnes,led,  2  8 . 
 
 That  Conftantinc  exercifed  fupreme  authority  and  iurifdidionio- 
 uer  Biftiops  and  in  caufes  of  the  Churchjfed.29 
 
 That  Archbifhopricks,  and  BifhoprickSj&JChurch-liuings,  were 
 not  firft  founded  for  Poperyjbut  for  the  religion  noweltablifhed 
 ^ad  whatfocucrfincehath  beene  added  by  Popery^is  iuftly  im. 
 
 .  ployed  to  the  maintenance  ofourreligionjfed.g  1.3^. 
 
 That  Recufants  hauc  no  iuft  cxc  eption  againft  comming  to  church 
 and  that  iuftly  the  law procccdethagainft:  them  according  to  the 
 examples  ofthclawes  of  ancient  Princes,  andofthe  good  that 
 commcth  thereof,  and  that  the  tolemtion  of  them  were  neither 
 godly, nor fafe, nor  ftandingwithChriflianmercy,fcd,  j2  j  j. 
 
 Of  M.Bifhops  threat  to  his  Maieitie  grounded  vppon  a pradifc  of 
 Popery  quite  contrary  toihcpra^ife  ofthc  ancient^  Church. 
 
A  VIEW  OF  M- 
 
 BISHOPS  EPISTLE 
 
 Dedicatory  to  the  k^ngs 
 moft  excellent 
 
 To  The  Most  Pvissant, 
 
 Prudent  and  rcnowmed  Prince  I  am  e  s 
 
 thefirfl,  by  the  grace  ofGod^  IQtig  of 
 England,ScotUnd;Francc  and 
 
 IteUndiDeftnder  »fth« 
 
 FMth  ire 
 
 t)/?  qratiousand  dre^d  SoHe» 
 ratgne.  KAlbeitymj/Jlender  sktU 
 cannot  ajfoorde  any  difcotarfe 
 woorthy  the  view  cfyour  EX' 
 ceUency  neither  my  deadded  ^ 
 daily  interrupted,  &perfecH- 
 tedftudtesyTvUgitteme  leaueto 
 accompli [h  that  Ittlc,  which  o- 
 therwtfe  I  mtght  vtidertakjtrtd 
 ptffcrme.'Tet  being  emboldned 
 both  by  your  high  CUmecy^&  GratiousfaaourcHcrJhewed  vn 
 to  al good  litter Atttre  ejpecially  concemtngDihinitie:&alfo  vr- 
 ledtymmecrvn  bo«ndedHtie^&particuUrAffeaio:lfreftime 
 
 i  tOpTC" 
 
2  Tl?e  ^nfiph  to  T>.^ip9oj)s 
 
 fefit  vntoyo;tr  Highneffe  thtsfhort  enfuing  treat  tfe.    For  jour 
 exceedixg  clemencie,  mddsns^e^andrars  mod: file, in  the  moji 
 emtnent  efiate  offo mightte  a  L^ionarch'.  as  it  cannot  but  vpin 
 vntoyoHg  -eat  loHCy  in  the  harts  of  ail  coyjfiderate  SubieUsifo 
 en  the  other  fids  doth  it  encourage  them  cofidentiy  to  open  their 
 mingles  yandtn  dmifHUmannerfovnfoldthemje-lt^es  vnto  their 
 fo  lotting  G^  ajfabh  a  Somraigne.xAnd  vt>hercas(to  the  no  vul- 
 gar pratfe  of  your  U^i/aisJiiespietie)j/ofi  haue  made  open  &  of^ 
 ten  prof cjfion  efy  mrttigiUncie  0^  cttrCito  adAatmcethediHtne 
 honour  cfonr  San  tour  Chnfi,  and  hit   rmH  facred  Religion : 
 Then  whatfailhfuU  (^hrtfiiin  fhoiild  Jia^ger,  or  feare  to  lay 
 opsHtand deliver publiclze/j,that  vehuh  h?  ajfnreth  htmftlfe  to 
 hvcryexpedent,  necejfarie^  and  agreeable  towards  the f ur- 
 nijhingjandfetting  forward  offo  heauenly  a  worl^?  Aloreo- 
 uer^if I  your  C^taieflie  spoor  efkbieUi  hanc  by  jludie  athomPy 
 ■^:d'irau^ilsabroiid,Attained  vtito  any fmalltalUnt  of  learning 
 andl^swhdg:  to  whom  is  ths  vfe  and  fruit  thereof  more  due^ 
 thenvntomyfegratious^andwithallyfolearmda Liege? Fi^  ' 
 nallyfor  ajproofe  of  my  (tncerity^  ajfeBtonyand^mftdl  loue  to- 
 "Vpardsyour  i^iaief^le  this  may  1  iusilyfay,  tha(  in  time  ofvn- 
 certatnefortune(wh3najfnredfi'mds,aremofi  certainly  tried) 
 1  both  fuffereddtfgrace,  and  hind  ranee  for  tt^  being  fli'edin 
 Print yh  Scotill  m  fa6^ion:  therein  farther  employing  my 
 penne  in  A  two-fold  difcpur(e(TP^c^:/^?^5„4if6^<r^^g:p-f- 
 \-  f<;nted,tothe  %;isyp  ofyoyijr.  Afatefii^ey  the-one  contayriing  a  ^e- 
 :fier.ce<)f your  Ht^one([e430Hot4ri the  other  efyour   titl^y  and 
 f'iterefi  of  the  cro  nvnf  of  Engl  and  t    ^nd  fthen  my  ■ceale  and 
 -IgH:  of  truthitiM obligation  toy  ■jur  i^iAttfliey  drew  me  out  sf 
 .the  compare  of  mm  ;oivie  profejjion,  t  o  treat  (flaw  eourfes :  I 
 r  irufiyo'^r  benigne  Gr^cewillnow  licence  meey  out  of  the  fame 
 fo'intaim  offeruencii  ani  I  kj  /Zfale  vnto '  ^ods  ttytthy  i^olfjfe 
 .  refpeSiingy  mr  C^aiejlies  eteyhallhon'mry  andhemenly  inhe- 
 ritance^fomethingto jay  inmatterrcf  Dtuinitui  hau'tng beene 
 :^he  be fi  part  of  my  HHdicforip^rethtn  thrifefea.mnyff€r?s: 
 
Epi/iletothelQn^.]  j 
 
 R.  ABBOT. 
 
 T  were  a  thing  worthy  to  bee  knownc 
 what  was  the  drift  of  M»    Bifliop,  and 
 the  maike  whereat  hec  aymtd  in  the 
 Dedication  of  this  his  Bookc  to  the 
 kings  Highnefle.     When  I  looke  to 
 thole  goodly  inlinuations  whereby  he 
 fecmetii-cleliroustq'wind  hiinlclfeinto  the  good  opinio  of 
 his  mull  excellent  Jdaiciiic,  and  confider  the  ivouues  and 
 reafons  whicii  hee  plcadcth  ineerely  for  himlelfc  and  the 
 reft  of  his  fadion  and  confpiracic,  me  thinkcs  his  intent 
 fliould  be  according  to  his  pretence,  to  gaine  fome  fauour 
 at  his  maicitics  iiandcsfor  toleration  of  Romifh  idolatiie 
 and  fupcrftition,  that  without  contradiction  of  lawcs  they 
 may  freely,  if  notcxcrcifc,  yctprofcflc   and  follow  the 
 lame*    But  when  on  the  otherli  del  confider  his  excepti- 
 ons and  allegations  againft  his  maieftics  proceedingSjand 
 againll  the  Cjofpcll  of  Chrift  and  his  true  religion  embra- 
 ced by  his  maicltie,  and  by  lawcs  publickely  eltabiifhed  a- 
 mongft  vs,  1  grow  to  another  conceit,  that  furcly  lie  pro- 
 pounded Ibme  other  matter  to  himlelte  then  the  obieining 
 ofthat  which  hec  fecmethfo  earneftlyto  entreat  for.  For 
 hauing  to  doe  v\  ith  aiudicicus  and  learned  Prince,    who 
 is  well  able,  God  bee  thanked,  rightly  to  ceniurewhaC 
 he  wntcth,  without  doubtif  hee  had  made  this  iiis  proic6l 
 to  compafle  the  obteimng  of  his  requeff ,  he  vv  ould  haue 
 dealt  finccrely  and  faithfully  :    he  would  haue  forborne 
 our  church  all  vniuft  and  llaunderous  imputations  ;  Jiee 
 would  not'haue  (ought  by  apparant  vntruth  and  falfl:ood 
 to  luftifie  liis  bad  caufe  :  he  would  haue  had  care  io  to  cary 
 himfelfe  that  his  maieftie  feeing  nothing  but  true  and 
 plainedealingmiehtconceiuewhatis  amilTctohaue  pro- 
 ceeded oncly  from  fimplicitie  of  errour^not  frcni  any  ob- 
 B  2  Ibnate 
 
4  Tlye  Anfwer  to  T>.  SifJwps 
 
 ftinate  and  wilfull  malice  againft  tlie  truth.  But  hec  hath 
 taken  a  farrc  other  courfc,  an  J  feckcth  very  lewdly  by  lies 
 and  tales  to  abufe  the  kings  mod  excellent  Maicltie,    by 
 pretending  antiquitie  for  thofe  things  which  by  antiquity 
 were  condemned :  by  fathering  their  owne  baltards  vpon 
 the  Fathers,  by  wrelting  and  iorcing  their  Tayings  to  that 
 which  they  neucr  thoughCjyea  when  fomctimes  in  the  vc- 
 ric  places  which  hcalleadgeth  they  hauat^iight  the  contra- 
 ric  to  that  that  he  would  approoiae  by  them  :by  dcprauing 
 our  religion  wich  odious  confequences  oriierefies,  impie- 
 ties, blafphemies :  whereof  nocwithltanding  1  make  no 
 doubt  but  he  himfelfe  in  his  own  cofcience  dbch  acquit  vs» 
 Wlicreby  it  may  ieemc  that  ho  wfocuer  he  were  willing  to 
 put  his  rcqueit  to  the  aduenturc,yct  being  himfelf  without 
 all  hope  or  opinion  of  fucccfle-in  it,his  fpcciall  relpe6l  was 
 to  lengthen  the  expe6tation  of  his  Catacatholicke  foUow- 
 crs,that  they  might  not  vtterlydefpairc  of  that,  with  the 
 hope  whereoftheyhauefo  long  deluded  them;  to  fettle 
 them  in  thofe  heresies  and  irreligions  whereto  they  hauc 
 fo  long  inured  them  ••  to  continue  them  pr eft  and  ready 
 to  thole  intents  and  purpoles  whereto  they  thinkc  they 
 ,.  may  hereafter  haueoccafiontov/e  themrtoprouideby 
 
 ^«.ip.2y,  thele  meanes  wich  ^  ^ememus  that  his  and  his  fellowcs 
 craft  and  occupation  might  be  maintained  whid^  was  now 
 in  ieopardy  to  grow  vtterly  to  decay :  and  lallly  to  addc 
 fome  grace  to  his  booke  the  better  to  ferue  all  thefe  turnes 
 whileitit  fliould  carry  the  name  to  be  dedicated  to  the 
 king:  no  man  imagining,  the  caleftanding  as  it  doth^that 
 he  would  prefumc  to  offer  it  to  his  maieftic  but  that 
 doubtlefl'e  bethought  fome  exploit  to  be  performed  by 
 him  therein. 
 
 And  that  he  thought  fo  indeed,  appeareth  hy  his  owne 
 wordes  in  the  Preface  to  the  Reader,  commending  this 
 trcatife  vnto  him  vndcr  thefe  cermes^^^^r  hejba//fiad  herf- 
 in  the  m^row  and  pith  of  mznjlarg:  volumes  contratled  and 
 dran^en  into  4  narrow  rQQme,  By  his  owne  conceit  therefore 
 
 he 
 
Fpi/lle  to  the  IQfi^.  ^ 
 
 hchathfentvstheltrengch  ol'dieir  ftrcngth,  the  clioyfe 
 of  their  learning,  the  flowre  oftlieir  arguments  :  fo    that 
 thisbookcisasitvvereaCo/w^outoi  thchcll  otthc  Fhi- 
 hltuns  fcnctodefie  the  holt  of  Ifraell,and  to  require  a  con- 
 combatant  at  one  fight  to  trie  the  matter,  preluming  that 
 in  all  Kraell  is  not  a  man  to  be  found  tliat  dare  vndcrtakc 
 to  anfwere  the  challenge.Wlierby  appearcth  that  it  is  but 
 for  talTiion  lake  that  he  ipeaketh  lo  uicdeltly  in  the  begin- 
 ning of  his  epiftle,  excufing  his  (lender  skill^and  complai- 
 nmg that  his  de.id and dai'y  interrupted q^ ptrfecHtedfhdics 
 ffillnot ^ue  htm  leaue  to  accompli^  that  litlc  -which  cthcrmfe 
 he  might  vndertake  andpcrforme.  Surely  he  neither  wanted 
 skillnorleilure,  asitfcemcth,  that  could  thus  gather  the 
 marow  and  pith  oHb  many  large  volumes.  As  tor  his  llu- 
 dies,  if  he  will  confcflc  the  truth,     he  muft  acknowledge 
 that  they  haucbeene  more  ^«/frr//^/r<af  by  their  contenti- 
 ons with  the  Icfuites,  then  perfc cut ed  by  vs :  albeit  great 
 rcalbn  it  is  that  he  and  his  fcllowes  fliould  be  perlccuted,if 
 he  will  fo  tcrme  it,  by  rcftraint  of  body ,  that  abufe  their  li- 
 bcrticwhen  they  are  abroad  to  the  pcrfccuting  and  dc- 
 ftroying  of  other  mens  foulcs,  withdrawing  them  from  the 
 fcruice  of  Icfus  Chrift,  and  by  their  illullons  and  inchant- 
 ments  bewitching  them  to  doate  vpon  Antichrift,  cxtin- 
 gutOiing  in  them  the  true  conlcience  of  allegeance  to  their 
 Prince,  and  preparing  them  to  the  execution  of  their  ftdi- 
 tious  and  traiterous  defignmcnts,  as  hath  in  fome  part  ap- 
 peared to  his  Maicllic  already,  and  I  doubt  not  but  fome 
 further  experience  will  make  it  yet  further  toappcare. 
 
 Now  it  is  well  in  the  mcane  time  that  he  ackno  wledg- 
 cth  in  his  M^kihe cxeec-diKgc/emcncte,  mtld.ni jfc ^rnvdjite 
 iouing  and   affable  difpofiaonjdngular  ornaments  of  a 
 Prince  and  wherein  is ipeciall  token  otak'ngwliom''  the  <>  T>fdl  4.^, 
 Lordh^thchofcn.  But  histhreatningwordt'Stowaixlesthe  {.ciu^JU)  ^^jj 
 end  ot  tiiisepilfle  doc  prclage  that  heereafter  they  will  al-  "'""'«>ft«- 
 ter  this  ft;le,  and  ciy  out,   as  they  did  in  the  dayesofour.^^|^^'j^''|  ' 
 nioit  uoblcQuecne  deceafed,  of  cruelty,  tyranuie,cxtrc-  uinl,  '^^  ^ "' 
 B  3  nutie. 
 
6  Tl:e  Ai/r^er  to  2).  Silhops 
 
 mine,  of  perfecutions  and  martyrdomes ,  when  by  their 
 difloiall  and  {editions  courfes  they  lliall  drawe  from  his 
 Maieftie  greater  feueritie  and  fliarpencflc  of  executions 
 then  his  princly  nature  is  ot  it  felfc  indincd  vnto.  Then 
 Ihallthis  acknowledgement  of  his  bee  an  vpbraiding  of 
 them  that  they  themlelues  hauc  made  the  rod  wherewith 
 they  arefcourged ;  that  his  Maieftie  hath  bcene  kindeand 
 louingtothem,  but  they  haue  beene  vnkinde  and  crucll 
 to  themfehies.  But  tins  cicmencie  and  kindnelTe,  albeit  it 
 be  an  encouragement  to  good  and  faithfull  fubie6b  in  du- 
 tifull  manner  to  vnfold  vnto  iiis  Maieftic  their  luft  gree- 
 uances  and  rcquefts  ,yet  ought  it  not  to  embolden  euill 
 affc6led  perfonswith  calumnious  libels  to  interrupt  the 
 peaceable  courfc  of  Jiis  Maiefties  gouernement,  and  to 
 fecke  according  to  their  drunken  humours  and  fancies  the 
 alteration  of  the  ftatc  and  admittance  of  thofc  things ,  the 
 building  whereoftheythcmfclues  know  not  how  to  fettle 
 vpon  any  fure  ground  And  this  is  the  thing  that  M.Bifhop 
 
 '  JH,  1 3 . 1 3.  laboureth  for/eeking  with  Elymas  the  forcerer  "  'to pcrnert 
 thejirafghtwayesof  the  Lord:  ^ndvjhQveas  his  Maieftie  as 
 he  confeflcth,^*!/^  made  open  and  often  frofejfion  of  his  vigi- 
 iancie  and  care  toadttance  theditiine  honour  of  our  Sautcur 
 Chrijiandhismojlfacred  religion  J  hee  would  inlf  cad  there- 
 
 ^D4».ii.3  .   of  draw  him  to  aduance  the  xAo^^Mau^^m  the  god  of 
 
 f"  ^^^r    '     Antichrift,  and  to  ellablifh  '  damnable  htreftes  by  him  ^r/- 
 
 uilj  i^rou^httn,  whereby  his  agents  and  favours  ^  through 
 
 e  Tit.  1 .  1 1 .  coustou/hejfe  tvithfained  rvord^s  doe  make  marchrndife  of  the 
 Joules  of  men,  ^Jfeaktng  thinges  which  they  ought  not  for  fit  hie 
 lucres  fake.  And  this  hee  doth  vnder  a  colour  oideliutring 
 tvhat  he  affureth  hiwfelfe  to  be  very  expedient ^  neceffa.ry  and 
 agreable  towards  the furnijhingandfeittng forward  of  jo  hea- 
 uenly  a  worke  by  his  maielhe  intendcd.But  it  is  not  inough 
 that  he  aflurc  himfelfc,  vnlefle  hee  could  by  gocd  ground 
 aflurc  his  maicftie  alfo  of  that  which  he  laboureth  to  per- 
 fwade,which  he  hath  not  done  nor  indeed  can  do:&  ther- 
 fore  as  touching  his  furnifhing  and  fetting  forward  of  this 
 
 workc 
 
vvorke  vveanf^'crlumas  cheprincesand  f.thersof  lt<dnh 
 
 &^^»/4»//'^anrvVcrcd  their  vnderniining  ajucrlaries:''  It  . 
 
 isnotforyoHhutforvstebHtldthshoPifcv  to  o'Ar  Gcd    You    ^^•'M.^ 
 
 SaJntans^youPapilbaremaagrcls  Liking  vpon you  to 
 
 ■^fctrc  the  Lord,  and  yct/^.r«/=-^  »^./.-.#i  n.g  ea.ng  the  , 
 
 ordinances  and  commaundcmciics  ofthcLorJ  by  whjch  ^,. 
 
 diisbou(eistobebuildcd,and  doating  vpon  your      old  "  yerf.i^ 
 
 cHpme,^ndthadovc^haHi.g»o portion  norr^ghtnor  m:-  &^o 
 
 »^W/^^/^r«/i/<?'=»norinthisheaucnlyvvorkeandferuice    '\f>''»'-^'^^' 
 
 ot  lefus  v^hrill.  Indeed  ic  is  true  winch  he  laith,  that  what- 
 
 foeucr  taL  nt  ofUar^ji^g  or  k^owl.  dge  hee  k.th  ata  tied  vy.to, 
 
 xVtvfe  andfriiii  thereof  is  due  to  his  Maiellk  j  but  the  grea- 
 ter is  his  fmnc  to  withdraw  it  from  him  towlionie  it  is  due, 
 
 beinpfotarreengagedto  thePopeas  that  his  Maidhc 
 c^fannotprelumeot  any  true  and  faithtullvfe  thereof.    As 
 
 for  the  proofe  that  healledgeth  of  his  fmcere  and  duiifull 
 
 affeaionandloue,  it  is  altogether  vnlound.   And  to  this 
 
 purpofe  1  may  well  demaund  as  did  C^#i«/*;//  the  Em- 
 
 perourthe  father  of  the  great  Confimine\'^Ho-w  Jhould  ^EufdM  ylta 
 
 Jh-y  b'  deemedfaithfiiil  mto  their  pn»ce,who  are  found  to  be  ConfiA,  ucii. 
 
 pMwHS and  vnfatthf.d/tow.^rds  Godi  It  appeareth  by  that 
 
 fecret  that  he  vttereth  in  this  epiftle  towards  the  endc,that 
 
 his  loue  is  according  to  the  rule  ot  B^^zs,  if  at  leaft  it  were  . 
 
 •  his  ^JicamatanqHamaltqmndoofHrHs'.  Louefoas beir.gpcr-  .  TulUManfi.l  \ 
 
 h  ws  in  time  to  h^te.    Cer came  it  is.whadocuer  he  preccn-  uua. 
 
 deth  that  neiiherhcenorhiseuer  meant  his  Maieltie  any 
 
 oooivnleflethey  could  game  him  to  bee  that  that  they 
 
 would  hauehim  to  be.  But  what  is  tliat  proofe  ot  his  fin- 
 
 cericie  that  hee  alleageth?for(ooth  m  time  of  vnccrtamefor- 
 
 tnne.whcK,  hee  (aiih,  ajf.redfrinh  are  7»oft  certai'dj  trtedhe 
 
 both  riSrddt'qraceandhtrtd  ranee f orbs  hue  tow.:rds  his 
 
 MJde.beJpLdmfrs^ir,  tAScotifi  in  pMiHWlm-c 
 
 wc  fee  that  afJfe merchant  needeth  no  broker.    How  cun- 
 
 nmolv  he  alofeth  the  matter  to  make  fhcwot    great  loue 
 
 whe'rcindfed  there  wasnoneatall.  What.^vyas  itforJus 
 
 Maicrtiescaurctl)attholchardfoituncs,tliat  dil^'ace  and 
 
 hmdcr.jncc- 
 
8  Tl?e  Mf^er  to  t^.'Bijhops 
 
 hinderancedid  bcfalUliim?  Nothing  lefle.  Thclefuitc* 
 forfooth  and  the  Secular  prkii:.,  whileftcch  feeke  fupe- 
 riority  oucr  other,  fall  together  by  the  eares  ♦  The  lefutics 
 procure  an  ArcIiprieftjOnc  that  (liouldbe  at  their  deuoti- 
 on,to  be  fee  ouer  the  Seculars.  The  Seculars  rcfufc  to 
 yecldhimfubii^lionand  by  appeale  refer  the  matter  to 
 the  Pope.  Forthcprofecutmgof  this  appeale  M.Bif^op 
 with  another  of  his  company  are  fent  to  Rome,  There  by 
 the  procurement  of  ?^r/wj  both  hee  and  his  fellow  arc 
 clapped  vp  in  prifonj  and  continuing  there  for  many 
 weekes  were  at  length  by  the  fentence  of  their  Prote6tour 
 baninied£ngland,andthconcof  them  confined  to  Lor- 
 raine,and  the  other  to  Frauncc.  This  is  the  maine  tragedy 
 oiM,JBf(h&ps iniii(ortuncSy  not  concerning  the  cauie  of 
 the  kings  Maieftic  any  whit  at  all,  Onely  in  the  managing 
 of  thefc  matters  it  came  to  pafle  according  to  the  pro- 
 ucrbe,thatj37/7^«  theeuesfall  onty  trne  men  come  by  their 
 goods ^  For  w hileft  cch  part  fought  to  p>rouide  the  better 
 Tor  themfelueshecre  in  England  for  the  time  to  come,  tiic 
 lefuits  for  their  aduancement  laboured  to  entitle  the  Lady 
 /«f^»/'<«of  Spa'netothefuccelTiouofthc  crowne  of  Eng- 
 land. But  the  Seculars  prefumingthat  if  the  Infanta  were 
 fct  vp^they  muft  certainly  goe  downe,  and  chufing  rather 
 toaduenturethemfeluesvpon  vncertaine  hope,  then  to 
 giuewaytovndoubtedand  certanie  defpaire,  flirowded 
 themleluesjvnder  the  acknowledgement  of  his  Maieftics 
 iuft  tittle,not  for  any  loue  to  his  Mpicftie,  but  for  hatred  to 
 the  lefuits^and  for  the  preferment  ofthemfelues»For  ima- 
 gining that  things  vpon  the  death  of  Quecne  Elizabeth 
 would  grow  troublelbme  and  intending  to  make  offer  to 
 hisMaiefticof  their  helpe  forfooth  for  the  obtaining  of 
 the  crowne,  they  thought  by  capitulations  and  conditi- 
 ©nsjhis  Maicftie  preuaiiing,  to  make  all  fureforthcirpart, 
 thinking  that  the  lefuitcs  by  their  traicerous  pradifes  had 
 let  a  fufHcient  barre  againil  themfelues,  and  fhould  be  no 
 let  Tnto  thcWf  Hccreupon  they  fall  to  writing  one  againft 
 
 another 
 
EpiftletothelQng.  p 
 
 tnother,and  M.  Bifhop  is  ftiled  in  print  ^.  Scctift  wfa* 
 c7w«andtopickc  a  chankcvvith  his  Maicftie,  wntctlihis 
 Uvopt  Id  dtfccmjl^onefcr  defer.ct  cfhis  Highr.ejfe  honofir^the 
 ctht  r  cfhis  title  tv  the  crowne  of  England,.  A  u'orkc  of  fuper- 
 crogatjon  tor  his  part:  for  his  Maiellie  needed  no  luch 
 pro6toui  s  as  he  is  neither  was  the  w  rangling  ciz  corrpa- 
 nicoibafcfugitJiicsliifFiCicnt  to  queftion  cither  his  Ma- 
 iclties  hoiiour,or  his  title  to  the  crow  ne.  A  nd  Iiow  httic 
 Iicld  cJiere  was  in  tlieie  his  defcnfes  may  appcarc  by  tlic 
 cx;;mples  of  his  (clIowes,Watfon  and  Clarke,  who  tookc 
 part  vviih  I  im  in  this  a6lion:and  the  one  ot  them  wrote  as 
 much  in  the  kings  defence  as  M.Bifhop  did,  and  yet  when 
 they  faw  vpcn  his  Maiellies  entrance  that  things  were 
 likely  to  jj^oe  otheru  ilc  then  liked  them  ur-mediately  they 
 fall  to  conipiring  and  plotting  againil  him  :  the  cafe  was 
 altered:  they  w  ere  not  nowe  the  men  tliat  they  were  be- 
 fore. The  Uke  is  M^ifhops  fidelitie  and  loue  and  he  him- 
 fcli^c  afterwards  plainly  giueth  his  Maicftie  to  vnderftand 
 that  he  may  hope  no  otherwife  of  him  then  he  hath  alrea- 
 die  found  m  them.  Yet  hecre  he  prefumeth  that  (ith  /;// 
 lUdti' r.nd ione  to h is  i^iaieftie  hath  heretofire  Arawne  him 
 vith.ut  the  comp^jfe  of  his  prcftjjion  to  treat  cf  kv?  courfesl 
 therdore  hts  Crac  e  votllltcerce  htm  9  ut  of  the  like  «r<j/<?  vnto 
 gcds  truth ^ofiyfcmthirg  in  matters  ofDifiinttie,  But  furely 
 iHiebyhislawcourles  defended  his  Maiefties  caufc  no 
 better  then  by  Diuinitiehee  hath  defended  his  owne,hce 
 n.ight very  well  haue  fpared  that  labour,  and  left  it  to 
 them  that  w  ere  fi:  to  doe  it  itoccalion  had  required,  which 
 indeed  he  was  not.  But  this  isthcmalcpartnefleand  faw- 
 cinefleof  thdebafe  vaflals  and  runnagates  boih  lefuites 
 and  J'tculars  tp  thruft  them/clues  into  matters  that  be- 
 long not  to  their  protcflion  or  condition":  they  are  tam- 
 pering with  caules  of  kirgdcmcs  and  ftates:  thty  will  de** 
 termine  of- titles  and  inheritances  of  crowncs  and  fcepters. 
 Thisis  their  an  ogancie  and  prefumpdon  alTumingvnto 
 themfelues  as  if  the}-  were  able  for  all  things:  all  tiieir  geele 
 
 C  be 
 
^Hitren.tpifl. 
 ad  Theodoratn. 
 ^ugufiAehit' 
 ref.6. 
 
 f  BelUrm.dt 
 
 I o  The  Anp?er  to  ©.  ^'ijhops 
 
 be  fwannes:  not  an  afTc  amongft  th  era  but  is  wooithy  to 
 ftand  with  the  kings  hoifes:  not  one  of  tliem  I  warrant 
 you  but  is  fufTicicnt  enough  to  be  a  Counfellour  to  a 
 Prince,  They  aretheonely  high  Ipirited  men ,  of  great 
 concf  ic.of  deepe  reach,  of  noble  resolution,  of  raoll  Ipe- 
 ciall  &  fecrct  intelligence,  of  braue  dilcourie,  that  can 
 tell  great  tales  of  Bmbomachides  Cltmjjiaridy  farchides 
 the  great  Gm-gujlidonian  iff^perourieucn  like  Narciflus,  io 
 farrein  loue  with  themfelues  that  they  are  drowned  in 
 tiieir  owne  pride,  But  we  know  them  well  enough:  we  lee 
 thcirfoolericand  laugh  at  it: when  they  come  to  triall  they 
 are  for  tlic  moft  part  but  emptie  barrels:  all  this  great 
 noifeprooueth  m  a  manner  nothing  but  mccre  winde. 
 Oncly  we  are  foric  for  that  as  the  heretickes  of  old  by 
 "  ftrange  deuifed  wordes  and  n^mes  ftupefied  and  amazed 
 fimple  and  ignorant  people,and  by  that  meanes  gathe- 
 ring to  themlelues  great  admiration,  drew  many  to  their 
 hcrefies:  fo  thele  feducers  with  bold  faces  andbiglookes, 
 and  brauadoes  of  prating  and  cogging  doe  make  feely 
 foulcs,  vnftable  foolcs,  butlpecially  women  to  admittc 
 ihem  and  grow  m  loue  with  them,  ib  to  beearied  by  them 
 blindfolded  to  tlieir  owne  deftrudion.  Butheerewearc 
 much  to  obferue  that  by  law  courfcs  oncly  M.B'iiliop  de- 
 fended his  Maicflies  title  to  the  crow'ne:by  Diuinitie  he 
 could  fay  nothing,  for  hismafter  Bellarminc  hadtaughc 
 him  that  it  is  but  ^  ^^  mn^  hnmano  ^uodPjtMC  ant  illptm  hahe^ 
 amns  regem:  tt  iihpit  by  the  lapo  of  mun  thatrve  haue  this  or 
 that  mm  to  be  ourhing^  and  therefore,  as  hce  arguetli,  be- 
 caufc  the  la  we  of  God  is  to  be  preferred  before  the  lau'e  of 
 man,he  that  by  the  law  of  man  is  to  be  king,vnle(re  he  wil 
 beamainteinerofpopifhreligionja  valTall&ilaue  to  the 
 Pope,by  the  law  of  God  he  mull  be  no  king*  TJiis  is  M» 
 Bil1iopsDiiunitie,and  by  this  Diuinitie  his  Maieftie  mud 
 haue  beenc  ordered,  if  ('  for  our  iudgement)  God  had  fuf- 
 fcrcd  him  to  fal  into  their  hands.  As  touching  his  Diuinity 
 ©tlicrwife  which  he  faith  hath  bin  the  bcft  part  of  his  ftudy 
 
 more 
 
Epiftk  to  the  ^ng:  ii 
 
 more  then  thrife  feuen  y ceres,  how  well  h^  hath  profited 
 therein,  wee  (hall  fee  by  examining  the  par uculars  of  this 
 booke. 
 
 2«   W,  BiSHO  ?♦ 
 
 IVhereinto  I  way  cortNenientlj  enter  with  that  golden fen-^ 
 tence^retthvphichyo'/.r Maiefiie began  t'ne  Corjcrcnce,  hoi- 
 den  in  lannary  lafly  bctwcene  certaine  efyourfubieUesy  about 
 fims  controuerfie in  Religion  X  A  loue  principiuni :  or  ccn- 
 fcrmable  to  that  in  holy  tvritte,  I  ail)  Alpha,and  Otrxgn  that  -^foc^tMf,  tj, 
 if.  The  beginning  and  the  end,/?/r^  ourLrrd:  ^ndapply^ 
 ing  it  vnto  py'tyicesjl  may  be  bold  to  fryy  th':t  ftothtrg  tsmore 
 expedient  and necejpiry  for  kingSy  nothing  more  honounible^ 
 and  of  be  ttcr  affurancefor  their  eflate^then  that  in  the  very  be 
 gin^^i'^'g  ff  their  r eigne .^  they  take  ef^eciall order ^  that  thefu" 
 preamey  and  mofi  puijjant  Monarch  cfheauen  and  earthy  be 
 fnrdy  andvprghtlyferf^edy  afivell in  their  orvne  exampLre 
 liiicSy  as  thrcughoHt  their  dominions.  For  of  ^Uni^htie  (jod 
 hit  meerc  bountte  oiidgreut gracey  they  receiue  and  hold  their 
 Diadems  and  Vrincely  Scepters  \  and  cannot po^e^e  and  enioj 
 them(  their mightie  Forces yandmojl prudent  (^ounfatlesnot- 
 ypithflandifg)  one  d^y  Icngery  then  duringhis  dinine  mil  and 
 pleafre*  Which  that  wrp  king  wUnejfeth^fpcaking  in  theper^ 
 fonofGods  Tvifedomry  Per  nic  regcs  regnant :  'By  me  kjfgs  j/J""  '** 
 doe ra igne.  ^frdNAbixchodonozcr  fomet/m.ki»g^f Baby' 
 lon^  was  turned  out  tograjfe  with  bcafts  for  feuen yecres,  and 
 m.ieie  to  know  andconfejfcy  that  the  highcji  d'-th  cemmu.nd 
 ouer  the  kf^gd  mes  o/meny  r.nddtfpojed  of  them  y  as  pbnfeth 
 his  dtutnewijedome.  But  I ncednotjiandvponthispoittty  be-^ 
 tngfo  wellkniwney  andduely  confined  by  your  tJMaitflie^ 
 
 R.   A  B  B  O  T. 
 
 Plutarch  reporteth  that  *  the  nobles  of  Laccdc-*^'"''*'''*«<^«J/. 
 monapprooutngarpeechthatwasdeliuercdby  aman  of-^"^"**'*   f 
 cuill  bdiauiour,  caiiled  the  fame  to  bcc  vttcrcd  by  another 
 Ca  of 
 
ofhonelliifeand   conuerfauonj  that  it  might  caric  the 
 greater  weight  ^hen  it  proceeded  from  a  man  whole  do- 
 ings otherwife  were  anlwerable  to  his  wcrJcs.  M.  Bifhop 
 hath  here  vttercd  a  very  good  ipeech,  biit  it  foundeth  not 
 effcdudly  from  his  mouth  or  pen :  it  were  fit  that  fonic 
 other  man  of  other  proteflion  and  coa^portment  ihould 
 be  the  writer  or  ipeaker  of  this  matter,for  he  denieth  to  his 
 Maielliethatrupremcgoueinmentm  caufes    ecclefiafti- 
 call  whereby  he  lliould  take  vpon  him  to  doe  that  that  iiee 
 perfwadeth  him, and  being  fworne  to  the  Pope  he  cannot 
 butmainteincchofclawcsofhis,  whereby  hee  inhibiteth 
 ^Difl.96.ft,     ^  Kings  and  Princes  to  meddle  with   matters  of  religion 
 im(Kr4m.        and  of  the  church,  and  rcltrueth  the  fame  wholy  to  be  or- 
 dered by  himfelfe  and  liis  prelates,   and  as  for  princes  they 
 muft  receiue  and  pra6tife  the  lame  according  to  his  order. 
 As  touching  the  reafon  alfo  that  lie  alleadgeth  wliy  princes 
 fhould  take  efpeciall  order  that  God  bee  purely  and  vp- 
 nghtlyfeTUcd,hecaH/eofhis  meere  bountte  and  grace  thcj 
 receifie  andhot^  their  diadems  andfrinceijjcepters.tht  Pops 
 denieth  that  they  hold  the  fame  immediately  from  God , 
 but  are  to  receiue  them  by  his  mediation  and  af  probation 
 and  no  longer  to  holde  them  then  they  conforme  thcm- 
 *  S-»Ua.Vij.  5 .    felucs  to  his  lawes : '  Ecce  ms  cor  ft.  tuti  [umusfufer  gentes 
 fUrit  m^ior,  &•  ^  ^^^  Beho/diaith  the  Pope,  we^rcfet  oHernmcns 
 
 fanCixm.       '  ^"dkingdomes^to  buildvpandtoplant,  topttUvpandtode" 
 Jlrojj  &c,  and  therefore  what  the  wiledome  of  God  laith 
 ^  Trou.S.  I  J.    as  M.  BilTiop  alleadgeth/  Sy  me  kings  retane,  the  fame  the 
 * Ceremon.eccle. p^pj. blafphcmoully  applicth  to   Jiimidfe ; ' Jerme reges 
 ^m.i-\. cij>,  1 .  j^^^^^f  .  £y  meki>gs dee reigne^\\\x%  the  Pope  would  haue 
 Princes  as  very  beafts  as  Nabuchodonofor  was,   not   to 
 know  of  whom  they  hold  their  crownes  and  kincdomcs 
 but  to  thinke  that  aU  dependeth  vpon  him.But  M.BilTiop 
 hecre  acknowledgeth  the  truth  that  of  God  they  holde  the 
 faraejand  therefore  ihould  make  it  their  (peciall  care  that 
 the  fame  God  be  honoured  accordingly.  And  heere  vna- 
 \?iLarcshce  iuftifictli our do^rin^  as  touching  the  Princes 
 
 fupremc 
 
Epiflle  to  the  Kjng.  1 2 
 
 fupreiiic  authoritie  for  the  goucrninent  of  our  ch.urcli,  tlic 
 crte6lwhcrcofwe  teach  to  bee  this,  to  piouide  by  lawes 
 and  to  take  efpeciall  order  that   God    bee  purely  and  vp 
 rightly  fcrued :  that  idclatric  and  luperllition  bcc  reinoo- 
 ued ;  tliat  the  word  of  God  be  truely  and  finccrc  ly  taught, 
 that  the  Sacraments  be  duely  adminillred  :  that  the  Bi- 
 iliops  and  pallours  diligently    performc  the  feruice  and 
 duety  that  doth  appertainc  vntothem,  that  the  comnian- 
 denientsofCjodbenotpubhkcly  and  fcandaloully  bro- 
 ken. For  thele  things  we  acknowledge  the  king  to  be  vo- 
 der Chrift  tUt  fttprcme gouemoptr  of  the   churches  within 
 the  doiiunions  that  are  fubie6^  vnto  him,  and  this  ductie 
 M.  Bifhop  confelleth  to  appertainc  vnto  him.  And  thus 
 did  the  good  kings  of  Iudah«  Dauid,  Ezcchias,  loHas, 
 &c.  rhushaueChriftiancmperours  and  princes  done; 
 thus  and  no  othcrwife  did  Queene  Elizabeth :  and  yet  for    ^■^  ^  ^\, 
 the  doing  hereof  (hee  was  profcribed  by  the  Pope,  and  fo 
 much  as  in  him  lay  depriued  of  iier  crownc  and  fcepter 
 But  the  good  hand  of  that  God  whomc  fhee  ferued  was 
 continually  with  her,  and  fhce  profpered  thereby  :whileft 
 he  that  was  the  beginner  of  that  tragedie  and  diuers  other 
 his  luccellours and  confederates  wentto  hell  fhee  raigned 
 with  viftorieand  glory :  fliee  was  a  tcrrour  to  the  nations 
 about'her :  lliee  died  in  peace  5  was  buried  in  honour :  left 
 her  kingdome  iafely  to  be  entred  and  enioyed  by  his  Ma- 
 leftie,  and  herfelfe  now  raigneth  in  heauen  triumpiiantly 
 tor  euer.  In  the  fame  fteps  his  Maieltic  walketh :  and  the 
 (ame  God  will  be  his  guide  and  defGnce,and  we  doubt  not 
 but  will  more  and  more  eftablilh   the  throne  of  his  king- 
 dome  to  himlelte  and  to  his  royall  poftcritie  vntill  the  day 
 of  Chrift,  that  that  Samaritan  generation  may  gnaw  their 
 tongues  for  anger  and  cnuic  Co  fee  the  walles  of  lerufalcm 
 afcending,  and  the  temple  of  God  buildedvp  and  his 
 true  rehgion  and  feruice  floui  idling  and  increasing  more 
 and  more* 
 
 C   3  5.  W.  B  I  s  H  o  R 
 
 { 
 
1 4  T)7eAnfw2rtoV3ijhops 
 
 5.  W»  Bishop, 
 
 Bp't  ftthence  there  bee  in  this  our  wfi  miferable  age,  ^reat 
 diuerfitiss  ofRelmoiiSy  and  but  cue  one Ij,  •Kh^nrcuhCjodis 
 ,  /.  truelyfernedardpleafedy  as  faith  the  ^Jj)cflU.  Onebodie, 
 
 ^'  ^*  one  spirit,  as  you  arc  calk d  into  one  hope  of  your  voca- 
 
 tion, one  Lord,  one  Faich,  one  Baptifme :  LMy  mefikim- 
 blefuite  andjHfflicatwn  to  jour  high  Mai&^ie  isy  th^t  yon  to 
 your  eternall  gocd,  •tviUemhrace^mamtaineiCiyidfet forth  thAt 
 onely  trufy  CathoU.  k£,  (if^^  ^fojlo'tckefatth,  rvherein  all  your 
 mofl  7  oiall progenitors  hued  and  dicd'.or  if  you  cannot  be  womie 
 fofoone^  to  alter  that  religion  m  which  />  hath  beeneyour  iMif-~ 
 fortune  y  to  haue  beene  bred  and  brought  vp  I  That  then  in  the 
 ^m^yfiif  A  f'^h  ^    meane feafcHyyouwillnot  [0  heauilyjer^Me^the finare pro- 
 
 R.  Abbo  T. 
 
 How  M.  Bifhop  propoundeth  briefely  to  his  Maieftic 
 
 the  fum  of  his  petition,  the  foundation  whereof  he  layetli 
 
 in  a  principle  which  wee  acknowledge  to  be  a  truth,  that 
 
 whereas  there  be  great  diuerfiries  of  religions  in  the  world 
 
 ^  thereisbut  one  onely  v!>herervithGodistru^lyftrued.    Here- 
 
 vpon  hce  frameth  his  humble  fuite  and  iupplication  that 
 
 his  maiedie  rviU  embrace,  fnaintaineandjetfoorth  that  only 
 
 true^  CaxhoUcke and ^pofloluke  faith.    But  that  necdeth 
 
 no  fuite  norfupplicationofhis;  for  his  maieftie  already 
 
 doth  embrace,  maintaine  and  fetfoorth  that  one  only  true 
 
 Catholicke  and  Apoftolickc  faith.   For  what  is  the  c  atho- 
 
 (id       lick.' faith  but  thchkhoi  the  Catholic  kechurch^Andwhidi 
 
 ynitMclej'.c,  1. 1^"*^" ' '^^''^  ^'^  ^^^  ^° ^^  ^^^^  Cathclt: %  (hunh  t  Surely  the 
 
 jithandf.         eatholtck^  church  by  the  very  fignification  of  the  woorde  is 
 
 qttxfi.S  1 .         the  VriiiterfAl!  church  fo  called  *  quiaper  totum  efi,    bscaufe 
 
 b  jttgufi.in      -f  ^j  ouerallor  through  all  the  world,  and  is  not  tied  to  anic 
 
 ^-^"'5  •        countric,  place,  perfonor  condition  of  men ,''  not  this 
 
 chnrcb 
 
Efiflk  to  the  IQu^ .  I  <r 
 
 church  or  that   church  ,  as  S.  Aiillin  Tpeakcth  ,  hut  the 
 chirch  difperfcd  throfighthe  rvholeit'or/dy  andmt  that  whuh 
 conjjiethmmennow  pre/ent  liuhig,   b->tfo  as  that  there  be- 
 Lng  to  tt  both  thofe  that  hatte  bccne  before  vs  and  that  fhall  be 
 after  vs  to  the  worldes  er.d»    Whereby  we  fee  how  abiiirdly 
 ciie  church  of  Rome  takcth  vnto  it  the  name  of  the  catho- 
 Itcke  church-flXii^  how  abiiirdly  tlie  Papilles  cake  vnto  them 
 the  name  oF  Catholickes » The  Catholicke  church  is  tJie  v-  2 
 niuerfall  chuich.-thc  church  ot[Rome  is  a  particular  church ' 
 therefore  to  fa}',  the  cathelt  k^  Romane  church  is  all  one 
 .  as  to  fay  the  vniuerfall  particular  church.      To  fpeake  by 
 ■  their  rule,  the  Romane  church  is  thchead,  and  all  other 
 churches  are  members   vnto  it,  but  the  cathoiicke  church 
 compreiiendeth  all :  therefore  to  lay  the  Romane  church  .^ 
 is  the  Cathohcke  church,  is  as  much  as  to  fay ,  the  head  is  V 
 the  whole  bodie.  Neither  dotli  it  helpe  them,  tharofoldc 
 particular  churches  were  called  by  the  name  of  cnthdicke 
 churchy  it  being  no  otherwile  done  but  as  m  totofimi/ari 
 in  a  body  rphere  all  the  parts  are  of  the  fame  nature y\Nhtvc  cue 
 ry  part  hath  the  name  of  the  whole,  and  no  one  part  can 
 chalcnge  the  fame  more  then  any  ocherjas  in  the  elements 
 cuery  part  of  the  fire  is  fire:  cuery  part  of  the  water-water: 
 euery  part  of  the  earth  is  earth,  and  cuery  part  by  like  rca-     . 
 foncaryeth  the  fame  name.  For  fo  euery  church  wiierc 
 true  faith  was  taught  was  called  to  diltinguifli  it  from  he- 
 retical! allemblies.  The 'Catholicke  church,  and  euery 
 Bifhopoffuch  church  was  called  a  BiOiopofthc  Csitho- '^fj^^t'^A 
 Ucke  church,  and  no  one  church  more  then   other  aflu-  *^*'**' 
 
 med  vnto  itany  prerogatiuc  of  that  title,  Therefore  they 
 called  the  c^ifW^f^/^//;??  the  faith  that   was  receiued  by 
 the  church  throughout  the  whole  world,  and  true  Chri- 
 llians  were  cjllcd  Catholtckesy  "^  ex  commtmione  totitis orbis  d  ^^utuS. 
 by  hautng  consmmionandfellowpjlp  cf faith  with  the  church  (fep,/lj.^%, 
 the  vphole  world.  It  is  therefore  a  meere  vfurpation,  where 
 bythePapilles  call  the  Romane  church   the  catholuke  ^ 
 cktrchj  and  tlic  very  fame  that  the  Donatiftcs  of  old  did/ 
 
 vie*. 
 
1 6         The  Anfitfer  to  ©.  'BiJl)ops 
 
 *  %i  ^^^f  They  Iicld  tl.c  CatJotlicke  church  to  be  at  'Qirtenna  in 
 
 Africa,  and  tlie  Papirtes  hold  it  to  bee  at  Rome  m  italic. 
 They  would  iuue  the  church  to  bee  called  ^kr/ztf/ii  k£y  not 
 by  realbn  of  the  coimnuiiion  and  fociety  thereof  through 
 /^..        the  whv>levvorld,but^/^rf^yo«<?f  the  ^eifMionof  doBrtne 
 CHmDZJili     &ficra'*icras,\\'Hd\ they  falfely  challenged  to thcnileiucs, 
 cap,x  die. I. '    and  the  lame  perlcdlion  the  church  of  Rome  uovvc  arro- 
 gatetlito  It  ftlfe^andw^illthcrciore  bee  called  thcLadio- 
 licke  church.    From  Cartcnna  tlie  Donatiftes  ordcincd 
 «  Cont.Cr^/cBw.  BiliiOD;^  to  other  countries,  eucni^toRonic  itfclte  :  and 
 Gr^mmit,  U,i,  ffom  Roiiic  by  the  Papilles  order  mull  Bilhops  be autho- 
 ^","■^7'  rifcdto  all  other  cliurchcs.    They  would  bee  taken  to 
 
 fc    -^  J         be "  Catholickes  for  keeping  ccmmur.ion  w ith  the  church 
 of  Cartenna;  and  fo  the  Papiftes  w.ll  be  accounted  Catho- 
 lickes for  keeping  communion  with  the  church  of  Rome « 
 '  I  If  id  They  held  that '  hovvlbeuer  a  man  btlceued  he  could  not 
 
 bee  lauedvnlcfl'e  he  did  communicate  with  the  church  at 
 Cartcnna ;  and  the  Papilles  hold  ihat  there  is  no  faluation 
 likewife  bu  i  in  communicating  with  the  church  of  Rome, 
 The  Donatilles  were  notfoablurde   in  the  one,  but  the 
 papilles  ai  c  as  abfurd  and  ridiculous  in  the  other.   There 
 was  reafon  wJjy  Aullin  fhouid  be  mcoued  with  die  name 
 ^  Cont.epiji.'     ©f '  (^'athohcl^  when  they  tliat  were  called  CdtholUkes  had 
 fundameat.  f.4,  ccftimonie  ofthcir  faith  from  the  communion  and  lociety 
 1  Breiticcoiut.  ofthechurch  througljout  the  whole  world,  and  were 
 cum  D»nat.       therefore  fb  called  *  cjuta  cc  mmanicaKt  eccleft^  tcto  or  he  dif- 
 die.^^cap.i.      fufk  '.bscaufey  faith  Saint  Aullin ,  they  commumcatcKvith 
 the  church  f^read oner  th 2  rvholersiorld  :   but  moll  lottilhly 
 is  it  alleadged  for  a  motiue  viito  vs,  being  nowc  Donatilli- 
 cally  applycd  to  one  particular  church  of  Rome  and  men 
 bearing  the  name  oiCathjlkkcs  onely  for  communicating 
 with  that  church.  Surely  as  the  name  of  le we  s  was  of  old 
 a  name  of  honour  and  the  proper  title  of  the  people  of 
 God,  but  afterwardcs  by  their  apoftafic  who  bare  it  was 
 •*/4.tf  J ,  15.    left  for  a ""  name  of  curfc  and  reproch :  fo  the  name  of  Ca- 
 thdickcs  was  an  honourable  namcand  the  peculiar  citle  of 
 
 the 
 
Epi/ile  to  the  ^ng.  i  y 
 
 the  true  children  of  the  church  but  now  by  their  abufe 
 wl^o  hauc  vniulUy  taken  that  name  vnto  ihcmfclues,  it  is 
 become  a  name  ot  curfe  and  llianic  with  the  people  of 
 GOD,  and  the  proper  badge  of  Apoftates  and  here-"  ;(<)»»  2.28, 
 tickcs.  Andasthe  Apolllcdenicth  the  name  or  "  Icwes 
 to  them  who  yet  according  to  the  letter  were  fo  called  bc- 
 caufeotthc  ci'rcumcifion  of  the  flefh,  and  applieth''the'*''*'^'*^* 
 truth  of  the  name  to  them  who  were  fo  according  to  the 
 lbint,albeit  according  to  the  letter  they  were  notfo  named 
 lothen.inieofCatholickes  indeed  belongcth  not  to  the 
 Romifli  fa6lion,  whoaccording  to  the  letter  take  vpon 
 them  to  bee  lo  called,  but  the  true  meaning  thereof  be- 
 longcth to  them.who  although  they  loy  not  in  the  litcrrJl 
 name,beingno-.v  become  by  abufe  accurled  and  reproch- 
 ful5yet  do  follow  the  fame  faith  which  they  followed  who 
 firftwere  called  by  the  name  of  Cathc/.ckes.  Let  them 
 hauethc  ihcl!,fotliatwehauethekcrncll:  htthem  vaunc 
 themfelues  of  the  empty  Icttcrfo  Icngas  wee  hauethe  true 
 vcrtuc  and  fignification  of  the  name,  The  nan:c  in  his  true 
 vfeimporteth  them  that  embrace  the  faith  ot  the  Carho- 
 lickcjtliat  isjthe  vniuerlall  church  that  hath  becne  from  the 
 bcgining  of  the  world,  that  is  throughout  the  whcl  world, 
 andfhaUbctothewcridesend.  NowasofthisCatholickc 
 diurcli  fi'om  tlie  begining  to  the  cnde  there  is  as  appearcth 
 in  the  words  cited  b)  M.Bifhop.buf  cne  ^t7«afv,cucn  as  ofie  p  Ffhdf.j^.^, 
 Lord,one  God  and  Father  ofall^o  is  there  aHo  but,  '^  eneffi-  '^  ^^''Z- 
 rttyOne h'pe^cftrfiiitb,cne  i>aptt/me,  one^ ffiritptall  mert  and    ^•"''•*°' J* 
 <^r/;rj^  one  religion.    Lctvs  then  looke  vnto  thofc  that 
 haue  beene  before  vs^and  confider  Abel. No e^ty^braham^ 
 IfacXylc.ccb  and  the  reft  of  tlic  Patri arches  and  Fathers :  let 
 vs  looke  to  Mofes2i.w^  the  Prophets  and  the  whole  gene- 
 rations of  the  righteous  and  taithtull  of  the  old   Tefta- 
 mcntand  fee  whattheir  faith  was:  what  was  their  religion 
 and  feruice  of  God.  Vndoubtcdly  wefinde  nota  Papift 
 aniongrt  them  all :  we  finde  no  iTiadow  of  that  which  they 
 now  obtrude  and  thruft  vpon  vs  vndcr  the  name  of  Ca* 
 D  tholicke 
 
i8 
 
 The  jfnfwer  to  T>.  'SiJJ?ops 
 
 i«Cor.4.t3« 
 
 *  Tertul.de 
 fr^fcri^t  atU. 
 Imrtt. 
 
 »  Mi  7.6.ZX. 
 
 »  Tertttlje. 
 
 frsftrifttdiu, 
 
 htsret* 
 
 lit.VetiLLl', 
 
 thoUcke  religion.   They  did  not  worfhip  idols  and  images 
 they  did  not  coinming  aicer  pray  to  the  faints  that  were 
 dead  before:  they  vied  no  inuocation  of  angels :  they 
 knew  no  merits  nor  works  of  fupereroganon:  they  vowed 
 no  vowcs  ofmonkerie:  they  neither  Ibid  not  bought  par- 
 dons, nor  made  praiers  tor  foules  in  Purgatone ;  they 
 made  no  pilgrimages  to  reliqucs  and  dead  mens  bones : 
 tliey  knew  no  fhritt  nor  ablolution,norany  of  that  rifraflc 
 Ituffe  wherein  tlie  fubilance  of  Catliolickc  religion  is  now 
 imagined  toconfift.    Butvvhat  they  did,the  fame  doe  wc 
 as  they  worlhippcd  God,fo,(auing  ceremoniall  oblcruati- 
 ens,  we  alfo  worfhip  him :  as  they  bclecued  fo  by  ^  the  fame 
 JpiritoffaithwcskbhclccueiAS  they  praied,  fo  and  with 
 the  fame  words  wee  alfo  pray  according  to  the  approoued 
 example  of  their  life,wce  alfo  teach  men  to  line.  Therefore 
 notFoperic  but  our  religion  is  the  Catholickc  religion, 
 becaufeicisthat  which  the  Catholickc  church  hath  pra- 
 ftifed  from  the  beginning  of  the  worldjand  Popifli  rcligi- 
 QU  is  not  to*  The  £amc  faith  and  rehgion  which  they  fol 
 lowed  and  no  odier  our  Sauiour  Chriil  at  his  comming 
 further  confirmed  and  onely  dripping  it  of  thofe  types  and 
 fhadowes,wherewithitpleafcdGodtorthe  time  to  cloth 
 it,  commended  the  fame  to  his  Apoilles  fimply  and  na- 
 kedly to  beeprcached  to  tlie  nations.    They  did  fo: '  they, 
 added  nothing  of  their  orvne^hcy  preached  ©ncl)'  "the  GoffcU 
 fromtfedb(forebytheprofhitj  in  the  holy  Scrtpt^res:  'fay- 
 ing none  other  things  then  thoje  which  the  prophets  a^id  Mofet 
 dmfayjhottldcome,''  TheGofpell  which  they  firfi  preachedy 
 afterwards  by  the  willofGod^  as  Irene  us  laith  tbcyJc/iuered 
 to  vsin  writing  to  he  the  pillar  and  foundation  of  our  faith. 
 Thus  then  whatChrift  deliuered,theApoltlcs  preached 
 whatthe  Apoftlcspreachedjthey  wrotrwhat  tiicy  wrote, 
 we  receiue  and  beleeue,  and  '^  heleemng  thisy  as  Tertullian 
 faith,»?tf  de^e  to  beleeue  m  more.becaHfe  wefrfi  beleeue tb.  t 
 there  is  nothing  elfefer  vs  to  beleeue.  And  therefore  as  Saint 
 AuibnfaitIi,'//«««j'W;««,  nay  if  an  ange  II  from  hcMten/hall 
 
 preach. 
 
l^tflle  to  th  K^g,  I  g 
 
 ffeachvntovs concerning  ChrtJiyOr cotteertihighis churchy  or 
 concerning  any  thtrg  appertaining  to  ourfasth  C^  /ifc  hht  rvhat 
 T^e  haue  recc  iacd  in  the  Script ftres  of  the  Law  and  Gofpell  ac- 
 cnrfedbe  he.Qwi  faith  tlicrctbrcjbccaufc  ic  is  thatwhicli  the 
 Aportlcs  committed  to  writing,  \&  tlic  *ApcJioltckefaithy  & 
 our  church ''  ex  confanguimtatedoclrin^yhy  confanguinitjy^ 
 agreement  ofdoEirine  is  proucd  to  be  an  ^4poSioltcke  church  ^^*'"^**''>«  ? 
 Of  this  OMvApojtelicke  church  his  Maicfty  [is  the  [prindpall  ^^*^ 
 member,and  vnderlcfusChrilltlie  iiipreme  gouernour: 
 this  Apodolickc  faith  he  embracctli^maintainech  and  fet^ 
 tcdi  toorth,and  this  is  the  onelj  true  Cathclick*  andApofit- 
 lickefatth.  As  for  M.BiHiops  religion,  it  cannot  bee  the 
 Cathohckc  religion,  becaufe  it  is  not  that  wliichthe  Ca- 
 thohcke  church,  tliat  is,  thefaithfullofall  agcs^haue  pra» 
 6hfcd :  his  faith  is  not  the  Apoftobckefaith,  becaufe  it  is 
 not  that  which  the  Apoftlcs  left  in  writing.  They  make 
 no  mention  of  the  Pope,  of  his  fuprcmacie,  of  his  par- 
 dons, of  worfhipping  of  images,  inuocation  ot  Saints,pil- 
 grimages^and  a  thouland  (iich  other  trumperies. 
 
 Nowe  whereas  hee  alleageth  tliat  all  his  Maieflies  moil 
 roiall  progenitours  haue  liued  and  died  in  that  whicii  he 
 calleththc  Catholicke  and  Apoftolicke  faith,  hee  playeth 
 thepartofSymmachus  the  Pagan  Sophiftcr,  whobythe 
 like  argument  woulde  haue  perfwaded  Valentinian  the 
 Emperour  to  reftore  their  heatheniHi  idolatries  andabho- 
 minations. '  We  are  ffollowwrfathersy  (ayth  lie,ivho  rvith  ^  •^rtirrof.tfif, 
 happinejfe  andfdicitie followed  their fathers.lhus  men  haue  ^  l^^^^^*** 
 hardened tliemfelues  in  their  hcrefics  faying,  **  Taretaes  i^ug.Tftl^^^ 
 meiqtiodfuerHnty  htc^ego*  fVhut  my  father  and  mother 
 ■voire  before  me ^the  fame  vptlll  bee.    But  his  Maieftie  well 
 knovvcth  that  in  matter  of  religion  the  example  of  parents 
 is  no  bond  to  the  children,  but  the  triall  thereof  is ,  Vo  re-  '  CyfrUnJLz  7  ^ 
 turnc  to  the  roote  OJ^doriginallofthe  Lords  tradition^  as  Cy-  *^*^-  J*  > 
 
 prian  fpcaketli ,  not  regarding  what  any  btfure  vs  hath 
 thought  fit  to  be  done^butwhatrhrifi  hath  done  who  is  before 
 4//;    It  IS  not  vnknowne  to  his  Maicftic  tlut  there  (hould 
 
 D2  be 
 
2  o  Tl?e  ^[Mr  to  T>.  Sijhops 
 
 ^  ^poc.  1 7       be(? a  time  when  the  kj^g^s  of  the  eartli '  (honldgiue  their 
 
 *  3-^7«  fower  arid  kingdom-:  to  theheafi  v^ii'lthe  wordofGcdheful- 
 
 JiliedfZnd  wizhihcTvhoorefatiftgvpoftmafi}  waters Pjould: 
 
 s-verf.H'       bciidtlieiiiGIuestos/[^/;;/^<:?^^.t</^  the  L^mbe,  Wherein  if 
 any  ot his progenitpurs  or predeceQburshauc erred,  hcc 
 
 k      -- 1  ^        Jeauctli  them  to  the  counfell  of  God,  but  by  the  worde  of 
 God  learnethhiinlelfe  tobeeone  of  them  chat  ^Jhallhate 
 th:reh:oreaKd  make  her  d  folate  andnaked^  and  fh.zil  cote 
 hrr jie[hc andburrn: hcrrpkhfire.    Albeit  it  is  vtterly  falfe 
 which  liee    aHirmetli  that  all  his   Maicfties  progeni- 
 tpurs, kings  of  thefe  RcaUnes  of  England  and  Scotland  li- 
 ,u^d  and  died  ii.i,the,R.omif}i,faich  tliat  novveour  Romifh 
 favours  To  much  labour  to  (ct  vp.  Indeed  lie  and  his  tcl- 
 lowes  arc  woont  to  bee  very  lauifh  in  their  Ipeechcs  of  this 
 matter,  as  if  from  king  Lucius  of  Britaine  and  Donaldus 
 of  Scotland  the  fonely  religion,  that  had  becne  profefled 
 hadbeenethe  Romilhidolatrieand  fuperftition  chat  now 
 x%  pra^lifed  by  them ;  whereas  it  fhall  afterwardcs  plainely 
 appeare  ,  thatat  the  comming  in  of  Auftin  the  Italian 
 monke,  foure  hundred  yeercs  after  the  receiuing  of  the 
 faith  into  this  Hand,  the  Bifliops  and  churches  of  Scotland 
 iqyned  with  the  Brittalnesagainftthofe  new  obferuations 
 which  the  fame  Auftin  brought  from  Rome,  and  woulde 
 by  no  meanes  admit  thereof,  and  for  thefpace  of  a  hun. 
 drcd  yeercs  at  leaft  ,  rcfufed  to  communicate  with  the 
 Englifli  that  had  recejued  the  (ame«  Yea  and  in  the  time  of 
 '■MMth.,'P4rif- '  king  Henry  the  third,  twcluc  hundred  yeercs.  after  the 
 in  Henrie.i.    '  i|icarnation  of  Chrift  ^  vyhen  the  Popes  Legate  would  haue 
 rffl«9iz3«,      ei^tred  into  Scotlaiid  to yifite  the  jchurches  there,  the 
 ^ "  ^^*  king  of  Scots,  Alexander  the  fecond,  forbad  him  fo  to  do, 
 
 alleaging  that  none  of  his  prcdecefFors  had  admitted  any 
 fuch,  neither  would  hee  fuffcr  it,  and  therefore  willed  liim 
 awhis  owne  perill  to  fbrbearc :  fo  long  wfas  it  before  the 
 , Popes  authoritie  couldc  gaine  any  ackno.wlcdgcmentin 
 ^^hatkingdpme,  which  his  agents  would  make  ys  bclceuc 
 ■J^\  |?cf  nc  in  all  ?gcs  y^iu^rlally  and  yn^uellionably,  rc- 
 
 "*        ceiiied. 
 
EpiHle  to  the  Khig.  2 1 
 
 cciucd.  But  they  care  not  indccdc  what  tlicy  fay  or  write 
 fo  that  it  m.'iy  cary  aniagnificalland  braue  (hcwe  to  da- 
 zclithc  eyesoFtiicni  that  are  not  well  acquainted  with 
 their Jcwd  and  nauglitic  dcahng. 
 
 But  M.Bilhop  being  out  ot  doubt  that  heefliould  not 
 preuaile  in  this  fiiil  part  of  his  fuite,  therefore  addcth  the 
 lftond;Or  tfyoucunnot  be  tvcnjo  jooneto  alter  that  religion 
 in  whuh  it  haih  becnc your  misfortune  to  hxne  been  bred  and 
 brought  vp^h^:t  then  tn  the  meanefeajon  you  tvillnotfo  heapti- 
 lyperjecute  theft-  cere  prof cjfors  of  the  ether.  Where  we  (cc 
 thepreliimptionoi'ubafe  and  beggcrly  vaflall  (  I  forget 
 Jieerc  that  he  is  a  Do£lor  otDiuinitic,  1  confider  him  as  a 
 lubic6l)  thus  to  vpbraid  his  prince  with  misfortune  in  his 
 breedingand brtngingvp  ,  whereas  iiis  Maieilics bringing 
 vp  by  tJie  lingular  prouidence  and  difpofition  ot  almightic 
 God  hath  fortcd  to  make  him  high  »Sc  admirable  amongll 
 other  princes ,  and  hee  hath  learned  thereby  to  be  indeed 
 a  king,  by  carting  offthat  yoke  of  bondage,  whereby  (un- 
 diy  other  princes  are  enthralled  to  a  heart;  yea  and  by  his 
 bringing  vpp  is  fo  well  able  to  defend  and  maintaine  the 
 religion  that  he  profeflcth,that  M.  Billiop  muft  ftand  be- 
 fore him  like  a  dumbe  afl'e  able  to  fay  nothing,  but  onely 
 to  repeate  their  oldc  cuckovvcs  ^ong.  The  church  ,  the 
 church:  the  fathers,  the  fathers ,  albeit  he  can  make  no- 
 thing good  neither  by  church  nor  fathers.    But  his  ftiitc  \% 
 ■  that  his  Maieftic  will  leaueofFy^  heanily  to  perfecnte  thenty 
 complaiiiing  before  he  haue  caufcjand  entreating  his  Ma.- 
 icftic  to.Ieaue  oU before  he  haue  begun  .  Anddothadil- 
 fembling  hypocrite  taike  oiheauieperfecutton onely  fof  ca- 
 fic  imprironmcnt  and' ammerciament  et  goods ,  when 
 they  in  iiiort  barbarous  and  cruell  fort  by  infinite  vexati- 
 ons kind  torments,  byrackes  andftrapadocs,  by 'fire  and 
 fword,  haue  fpilt  aiiddeftroycd  theblotid  and  hues  bffo  ^  ,   „. 
 many  thoufands  of  ours  onely  for  thejiprofeffion  of  the '^^^^j^^^''^^' P^' 
 Gofpcll  of  Chrift  ?  But  no  otherwise  doe  they  complaine  g  J/^ ,«  C4. . 
 ofpedccutions  tlicndidof  oldth^^Doiiitifts  atid  lunna-  tdo-r. 
 
2Z  Tl)e  Mf^er  to  D.  'Bljhofs 
 
 I  ju^^pif^     gate  CircumccllionSj  and  wee  fay  of  them  as  Saint  Auftin 
 
 P/d/.y^.  did  of  the  other  :^  The  J fttfferper/ccHtiott :  fedpro  fututtntet 
 
 ™P»«».iz,2y.  trovanitatc :  hnt  it  ts  for  foolery:  it  isforvMiitie, "'  Voolifb-^ 
 
 neff'e  is  bomdtn  the  heart  efa  chtldsS^th  Solomon,  but  the 
 
 rod  of  corrcBion  jhall  driueit  awaji  from  him*  Indeed  they 
 
 doe  for  die  moll  pare  but  play  the  children ;  it  is  biit  their 
 
 will,  or  rather  their  wilftilncflc  for  wliich  they  luffcr:thcy 
 
 can  giuc  no  reaTon  why  they  lo  doc ,  but  what  ignorance 
 
 affoordeth  them,  they  mml  follow  the  church  ;thcy  will 
 
 doe  as  their  fathers  and  forefathershaue  done.  It  is  fit  tliac 
 
 achildes  ftomackcbee  fubducd  with  a  rod ,  and  necellarie 
 
 that  fome  courfe  be  taken  tor  the  fubduing  and  reforming 
 
 ^   of  their  wilU 
 
 4.  W.  Bishop. 
 
 f^j  manj  vrgentyand  forcible  reafons  might  be  produced ^ 
 infiiHOHranddtfence  of  the  CathoUckeRomxnRel'gion^ycher 
 of  differs  haue  beene  inmofi  Uarnedtr  eatifesytenderedto  jour 
 Hdaiefiie  alreadia  Wherefore  I  will  onelj  ton  ch  three :  typo  of 
 them  chofenoHt  ofthefttbieSl  of  this  bookjThe  third  felt  Red 
 from  afentence  of  your  Maieflies^  recorded  in  the  forefaid 
 Conference,       ,      .  ".    • 
 
 ^ndbecaufethaidrgttmentis  ,  asmofl/enfible  ^fo\befi 
 ajfured,ivhichproceedethfrom  a  principle  that  is  etther  eui-- 
 dent  in  itfelfe^  or  elfegranted^andconfejfedfor  true :  Mjfrfl 
 froofefhall bee  grounded  vpon  that  jour  Maiejlies  owne  refo^ 
 J,  .  lute^(fr confiant opinion^as it appearethinthejaidcorferece) 
 
 toyvitte  X  Tliat  no  church  ought  farther  to  feperate  it  felfc 
 from  the  church  of  Rome  y  either  in  do6b:ine  or  ceremo- 
 iiie,  then  ihe  hath  departed  from  her  felfe,  when  (he  was 
 inherflouriftiing  ,andbeftcftate.  Tromxvhcnce  I  deduce 
 thisreafoniThefrincipallpilUrs  of  the  church  ofRome^  her 
 moftfiourijhing  efiate ,  taught  in  all  points  cf  Religion ,  the 
 fame  *DoEirme^  thatffee  now  holdeth  And  teachethiand  im  eX" 
 pffll*  tearmes  condetnnethfor  errour  ani  herefuy  moft  oftbofe 
 *Articl€tf  which  thiPrttefiantt  eficcmc  to  bee  the  principal 
 
 part  J 
 
Epljlle  to  the  King.  2  2 
 
 partes  of  th fir  nformtdGofpcll:  ihertf.rt  tfjtur  Matcfiy 
 Vfilirejilutely  errtbracc  ,  a.nd  coy/fiam/y  clef ckU that  doHrmey 
 n>htch  the  Roman  church  maint awed  tn  her  tKofi  foHrifbtno 
 eltate:j/otimujlfor/uke  the  VroteflaMt^aHd take  the  cathoUcke 
 tntojQur  frmce/y ir^tc^lion. 
 
 R     A  B  B  O  T. 
 
 You  talkc  M.  Bifhop ,  of  many  vrgcnt  and  forcible  rea- 
 Tons,  but  you  calkc  as  your  kllowcs  doe  like  Moantc- 
 bankcs  and  lugicrs ;  you  hauc  much  prating  and  manie 
 wordcs,  but  your  rcaifons  when  they  arc  dueiy  examined 
 are  as  hght  as  feathers  before  the  winde.  Neyther  woulde 
 tlicy  feemc  other  to  your  ownefoUowersjbut  that  you  be-" 
 witch  diem  to  thispnncipletiiat  they  mull  reade  nothing 
 written  on  our  part  for  anfwere  of  them.  We  fee  your  vr- 
 gcnt and  forcible  reafons  in  this  bookc  which  you  tell  vs  is 
 the  marrovf  and  pith  of  many  large  volumes,  I   doubt  not 
 but  by  that  time  I  hauc  examined  theiamc,your  ownc 
 pupills  and  fcholcrs,  it  they  rcadc  the  anfwer,will  account 
 you  a  meere  fcducer,  acofcncrand  abulerofthem  ,  and 
 will  dcteft  you  accordingly.    But  to  beginne  withall,  you 
 offer  three  reafons  to  his  Maieltic  inycurepiftle  for  the 
 iullijfyingofyour  Romifh  religion  and  fortheempcach- 
 ingcfours  :two  chojen  tat  cf  the  fuhieR  of  this  hooke  :  the 
 thtrd/e/e&cdfrom  aftntence  of  his  Maitfii,;  deliuered  at  the 
 Conference*  A^ow  if theie  reafons  prouc  rcalbnlcfle,  then 
 your  reafon ,  M.  Bifhop  ,  ihouldc  hauc  taught  you  more 
 manners  and  duetie  then  thus  to  trouble  his  moft  excel- 
 lent Maicilic  with  your  reafonlcffe  reafons.    To  examine 
 them  in  order,his  firft  reafon  is  grounded vpon  a  principle 
 nioHiudidoullyandfoundlyafiftrmcd^by  his  Maieltic  at 
 the  Contcrcnce  aforefayd  ;  *  That  m  Church  ought  fnr^  »  Confer. p.i^, 
 th^rtofeparateitfclf^fromthechurchcfRoTneiH  dotlrine  or  7$, 
 ccrimofrie,  thtnfljce  hath  d  parted  ft  o  her felfe  yvhenfhee  Kvas 
 in  hvrpiirilhingandbcfleflatc^ar,dy^\\\d\  is  fubtillylcft  out 
 by  M.Biniop,^i;w  Chrtfl  her  lord  andhcadj  For  leeing  it. 
 
 cannot: 
 
24  77;e  Jnfwer  to  V.^fhops 
 
 cannot  bee  denied  bat  that  the  church  of  Rome  was  once 
 Ipund  andvpright  in  the  faith,  the  Apollle  bearing  wit- 
 ^  /(.W.I.8.  ncli'w  lU^X^  their  faith  was  pHhlijhcd  tPjnughoi.t  the  whole 
 Tecorldyit  mulhiecdes  follow  that  what  flieehath  not  (ince 
 tliat  time  akcrc  d  is  Itili  vpright  and  found ,  and  therefore 
 to  bee  unbraced.  Ncwe  from  liencc  M ,  Biiliop  argucth 
 thus  ihitthi  pn^^dvAlpi/Iars  ofthj  church  ofRcme  tn  hermofi 
 fiouriPjmgifiate  Uihght  in  ^.li feints  of  Rehgton the pime do- 
 Urine  ihatjh  ee  now  Joel  eth^  andin  txpnjfe  t.  rmes  did  con- 
 demns for  etronr  andherefie  the  molt  ot  the  articles  of  our 
 religion :  therefcre  if  his  Maieftie  will  embrace  that  do- 
 ctrine which  the  Roman  church  maincain^d  m  her  moll 
 flourifhing  eibte  he  muft  f  orGke  thcProteflaiit  &  receiue 
 the  Catholicke  into  his  princely  proie6lion.  But  (bfi:  and 
 taire  Maiftcr  Bifhop ,  there  is  no  haft .  Your  propoii- 
 tionyetremaineth  to  becprooucd,  which  you  cannot 
 prooue ,  and  it  is  indeedc  gr oily  and  abf  iir dly  talle.  Wee 
 hope  you  will  notdcnie  but  that  the  Apoftle  Saint  Paul 
 was  one  principal  pillar  ofchatchurch,who  there  flied  his 
 bloud  for  the  witnelTjng  of  the  faith,  Hecwrotan  epiftlc 
 to  the  church  of  Rome  at  that  time  when  the  faith  thereof 
 was  moft  renowmed  through  theworkle,  Hec  wrote  at 
 *TI  d  f  largccomprchcndingthcreinas  Thedoret  fayth  *  Omnis 
 pr£fat.in tp'ifi.  S>^*^^^'* doBrinam  ^ accnratam copiofamq,  dogmatp:mft rtra 
 Tauli,  Rattcnemlelo5lrine  of  all  fortes^  cr  afl  ktndeof  doElrmCyand 
 
 very  exaB  andplentifu II handling  ofthe points  thereof.  Now 
 in  all  thatepiftle  what  doth  he  Uy  either  for  you  or  againft 
 vs  ?  nay  what  doth  he  not  lay  for  vs  againft  you  ?  Hee  con- 
 *  Kom  1  ij.      demnetli ''  the  char  git  g  tftheglorie  cfthe  incc  rrnptihle  God 
 «  f (jr/.  2  5 .         f^fg  thefitmlitude  of  the  imfige  of  a  corruptible  manA'r.d '  rvor- 
 Jhippingthe  creature  infiead  cfthe  (^reatour.    It  is  forvs  a- 
 gainft  you    :  tor  you  by  yourlchooletpckcs  doubt  hoc 
 to  teach  mcnne  by  the  image  of  a  man  to  worihip  God, 
 and  by  religious  dcuotions  of  prayers  and  offerings  to 
 worfliippc  Samts  and  Saints  images  inftead  of  God.  Hee 
 H«««.x.x7.     Tayth^and  wc  (ay  the  fame^hat'  therighteoufnejlfe  of  God  is 
 
 from 
 
Finjlle  to  the  IQng.  2  5 
 
 fr  m  faith  to  fail  h  *  You  Iky  othcrwile  that  it  is  from  faith 
 townrkcs:  that  fiith  is  but  the  entrance  to  workes  ,  and 
 that  in  workcs  tlie  rightcoulhclTe  of  God  doth  properly 
 conHll,  T  he  A poltle  in exprefle  tcrmcs  affirmeth, « im-  ^  ^'""■<  ♦^ 
 fHtattonffrightcoMfnejfemthent  tvcrkcSy  we  doethei'ame, 
 butycuprotclVedlydifputeagainftit  .  Hee  tcachcth  vs 
 that  ''  tt  rr.al! ife  is  the gt^t oj God  through  lefus  (^  hrji  our  ^  Vag.6.ii 
 Lord\\)Wt }  ou  M  Eilliop,  tell  vs  that  all '  thAt  are  of  je ares  ^"l^"^' 
 ofdtjcrettonnittfl  ( ithcr  Ly  thetrgobd  cartage  defer  He  ( ti  rnall 
 / ife  ^orclfe for  their  had  bchAhunr  he  dfinhtrtted.  He  tellcth 
 vs  againe,  and  againe,  ^  concupfcence  isfnne  ,  td  Infi  is 
 to  fiK»ej  and  by  the  luw  it  is  knowne  lb  to  bee  :  wee  lay  ^  Kom-^  ^7 
 the  faille,  but  you  goe  about  to  make  vs  beleeue  that  it  is  f^^'  .  , 
 not  I'lnnc,  HQiziihohhc^fp  rit  of ad-fftiotj,  the  fame /pir.'t  ^^  ' 
 he^ircthwttnefft  w  th  cur fptrtt  that  we  are  the  fonnesofGodi 
 buc youfay  we  haue  no  fuch  witnefle  whereby  we  iLould 
 bclccuethatwcarethefonncsoiGod.  He  faith  the  -" /^- '"  '^°*"'^-''» 
 ferngs  oj  thrs  tmie  are  n  t  worthy  oj  the  g  'cry  thet^jallbe  rc" 
 ne^lei  I  fit.)  w :  but  you  fay  they  are  worthy.  He  laith  no- 
 thing for  thofe  points  for  the  deniall  whereof  M.  Bifliop 
 con  Jemneth  vs  ,  nothing  for  luftification  before  God  by 
 workcs,  nothingforfrce  will  J  nothi  ng  for  reliques,  no- 
 thing for  the  merit  of  fingle  life  5  nothing  for  prayer  for 
 the  dead,  noihingfor  Traditions,  nothing  for  any  of  the 
 rcfl.  Now  in  ihis  cafe,  M .  BiOiop,  it  haddc  becnc  Be  that 
 youfliculd  by  very  good  rcafon  haue  fatisfied  !^.is  Maielty 
 how  it  flionlde  bee  probable  or  pofTible  that  the  Apottle 
 writing  at  large  to  the  Church  ol  Rome,  flioulde  not  once 
 mention  any  ofthofe  maine  points  wherein  the  religion 
 of  the  church  ot  Rome  now  wholy  confilleth,  if  the  chiuch 
 of  Rome  were  then  the  fame  that  now  it  is :  that  he  fliould 
 fay  nothing  of  the  prerogatiue  of  thatchurcli,  nothing  of 
 the  Pope,  ofhis  pardons  5  of  the  Malle,  of  tranfubltan- 
 tiationjofMoonkifhvowes,  of  images,  of  pilgrimages, 
 of  prayer  to  Saintes  ,  ofall  the  reft  ofyour  baggage  llutfe: 
 in  a  word  that  he  fliould  be  a  Papill,  and  yet  Ihould  v\  rite 
 E  nothing 
 
argum.oftht 
 efifi.  in  gene  ~ 
 rail. 
 
 "  Erafm.de  rat. 
 (enclo»,lib.^. 
 
 P  lhlinP),de~ 
 fcript.ofBri- 
 tainecap^j, 
 Annals  of  Eng- 
 land by  lohn. 
 
 i6        Tlye  Jhfwer  to  D.  Sifhops 
 
 nothing  but  what  in  iliew  at  leaft  fcrueth  the  Protcftants 
 tiirne:only  we  muft  be  perfwadcd  torfooth  thut" where 
 ^ny  thing  fopindeth  co.trary  to  the  Romtfh  faith,  rvefaiteof 
 the  right  fenfe.     But  vndoubtedly :  M.  Billiop,  either  Saint 
 PaulwasaProteftant^orelfehe  dealt  very  neghgentlyin 
 yourbehalfe.     Saint  Peter  was  another  piincipall  pillar 
 of  that  church,  the  founder  and  head  thereofas  youper- 
 fwade  vs.  What.would  he  alfo forget  the  triple crowne? 
 would  he  lay  nothing  of  all  thofe  things?     Not  a  worde* 
 There  is  nothing  huidereth  in  either  of  his  Epiftles  but 
 tliat  he  alio  mull  be  taken  for  a  Protellant.    Me  thinkes 
 here  you  iliould  fare  as  in  another  caufe "  Robertus  Lkiey^fis 
 did  before  the  Pope*  Youlhould  fpitand  cry  out  fevp- 
 on  Veterfie  vpori  Vaul.    Would  they  not  thinke  tlieie  traHi 
 and  trinkets  of  our^.  fo  much  wporch  as  rofoeake  of  them? 
 Ah  thefe  Protellants,  tlieie  heietickcs,  tiicy  lay  all  for 
 them,  and  nothing  at  all  for  vs.    But  alas.  Peter  and  Paul 
 had  not  heard  of  any  ot  thefe  things  and  therefore  no  mar- 
 uellthat  tiicy  wrote  nothing  of  them.    1  hey  rc.id  Moyfes 
 and  the  prophets;  they  preached  as  Chriftdid  according 
 to  the  fcriptures:  the  Catholicke  religion  that  had  bcene 
 fi'om  the  beginning  of  the  world  they  contmucd:  betwixt 
 the  old  and  the  new  teliament  we  lee  a  woonderfull  agree- 
 ment, but  concerning  Popery  we  fee  nothing. 
 
 Well,  M.  Bifhop,  letvsleaue  Peter  and  Paul  for  he- 
 retickes :  let  vs  fee  whether  thofe  that  fucceeded  did  all 
 teach  the  fame  do6lrine  that  the  church  of  Rome  now 
 teacheth.  EkucheriustheBiQiopof  Rome  being  fcntvn- 
 to  by  Lucius  king  otthis  realme  for  a  copy  of  the ''  Roman 
 conftitutions  for  the  gouernement  of  his  new  conuerted 
 church  and  of  the  Imperiall  lawes  for  the  better  ordering 
 of  his  common  wealth  about  i^o  yeeres  after  the  death  of 
 Chriftjforanfwerewritethvnto  him: that  hauingrecei'^ed 
 in  his  f^ngdome  the  lawe  andfaithofChrifl,  andha'iingnow 
 the  oidaninervtefiamentJoefhoHldby  a  Councell  of  his  realms 
 take Uvpesfromthence to gomrne thereby:  thdt he  yfos  the  vir- 
 
 car 
 
Epiflletothel^ng,  27 
 
 car  if  God  in  his  ki^igdowes :  that  the  people  andnations  of  the 
 
 kwadmie  ofBritaim  were  his ,  euen  hts  children :  that  ft:ch 
 
 as  were  d^ uided  he  jhotdd gather  them  together  vnto  the  iare  of 
 
 Chriji:  hishslj  church  to  peace  and  concord :  andjhotild  che- 
 
 rt(b,maintaine ,nroteEl^goHerne  and  defend  them,  ^c.  But 
 
 now  the  religion  ofRome  hath  altered  that  ftile  and  tel- 
 
 IcthvsthatnotthekingbutthePopeis  '^Gods  vixar  vpon '\  Stxt.proxm. 
 
 earthy  his  vicar  generall  for  all  kingdomes  :  and  aster  »»5'#- 
 
 the  churcii,  the  matters  and  gouernemcnt  thereof  belong 
 
 not  to  tlie  king  ;  who  if  hce  make  any  lawes  concerning  ^  ^^y^^^^^ 
 
 religion, '  he  chalengeth  to  hmfelfe anothers  rig^r,tliat  is,the  ■^^„ator. 
 
 Popes.'becaufe  God  would  not  haue  the  worke  of  Chrijiian 
 
 relmon  to  be  ordered  bypHblicke  lawes  or  by  thejecular powers 
 
 bm  by  Topes  and  Strops,  Anacletus  Bilhop  of  Rome  and 
 
 after  him  Cahxtus  ordeined  ^  that  confecration  beeing  done  ^  Di/i.i.E^Jfco- 
 
 all  jhoM  communicate  or  elfe  be  excommmicated  :  ^^^^  f°y^"^f^'  ^^' 
 
 fay  they,  the^pojilesdidjetdowne  and  the  holy  church  of 
 
 Rorrte  obferneth.    But  the  church  of  Rome  that  now  is  ma- 
 
 kcthitlawfullforthepriefttoreceiucalone  :  the  people 
 
 in  the  meane  time  ftand  gazing  and  looking  on :  and  the 
 
 fight  only  muft  luffice  them  ♦  lulius  the  bilhop  of  Rome 
 
 dlTallowed'  tntin^am  Eucharifltan'/,   the  dipping  ejtheEn-  t  Deconfecrat. 
 
 charifi  the  facrament  of  Chrills  body  in  the  cup  ,  becat4fe  difi.x.CHm 
 
 no  witrnffe  hereof  was  brought  out  of  the  Gofpell^  but  there  is  ^mnr. 
 
 mentisncdthe  commending  of  the  bread  by  itfclje,  and  the  cup 
 
 h  '^/^f^'    ^"^  "°^  ^y  ^^^^  Canon  ot  the  made  the  prielt 
 
 mult "  dtppethethtrdpartofthecsnfecratedhofiinthefacra-^^^^^.^^.^^^ 
 
 tnent  ofthehludandthenprayeihthattks  mixture  may  be  i^canone 
 
 hea/ttf^llto  himflfe  andallthe  receiuers  vnto  eaerlafling  mijf^, 
 
 life,  Gelafius  BiOiop  of  Rome  faith  as  u^e  lay  that  ^  in  the  -  Gdafcont. 
 
 facrament  iscelebrated  an  image  erfemblance  of  the  body  and  ^y'J-  ^ 
 
 blofidofChrift,  and  that  the  re  ceafeth  not  to  be  thefibfiance 
 
 or  nature  of  bread  and  wine  :  But  now  tlie  Romilli  religion 
 
 maketh  them  heretickes  tiiat  fay  the  facramet  is  the  image 
 
 or  femblance  of  the  body  and  bloud  ot  Chrift  and  not  the 
 
 bodyandblouditfelfc,  or  will  not  beleeue  that  tlie  bread 
 
28  Ti?e  Jnfwer  to  V.  'Bif^ops 
 
 and  wine  arc  fubftantia'ly  and  really  turned  into  the  fame 
 
 .  body  and  blood,,  albeit  chey  belceue  withthe  farae6V<2- 
 
 Jius  that  the  lacramcnt  is  a  d'U:nc  thiKg.,  ayidthat  thereby  wee 
 
 ^re made part^k^rs  ofth^dm'me  n  :t.ire^t\i^n  oi  Chrill  jiiai- 
 
 fcKe  realiy  and  llibltantiallyjbut  yet  l^;iricuali)',  v\i:haU 
 
 his  nchcs  becomming  ours,  and  bciijg  eancn  ot  vs,  net 
 
 byourteedi  into  our  bellies,  butby  taitii  mtoour  hearts 
 
 rvei-onricr      vnto  eucilaftinglife.   The  fame  G  Lijl  sM^htn  hevnder- 
 
 <//'?.  2 .  Com-      l^ood  that  fomc ''  receming  onely  the  portion  of  thefacredbo- 
 
 ferimm,  djofChnftydidforbeAre  thcC'fp  jf  hisfacredbljod,  did  for' 
 
 bid  thn  p'tprrjiition^  and  willed  that  eith  r  they^otild  re- 
 
 c<.t  ;e  the  Sacrament  whole^or  be  kept  from  the  nhole^bccaH^e 
 
 th^dn'tdi  go^om  and  the  fame  myfterie  can  wt  comey  wi  hout 
 
 great facri/fdge'.hut  now  the  church  of  Rome  is  io  farre  t  ff 
 
 frjm  acknowledging  the  diuidmg  of  thatmyllcrie  to  be 
 
 'ConciJTri.     lacriledge  as  that  ihee  pietendcth  to  be  mooued^K^/r;^ 
 
 dem.ffff,  5.      iufi cAufcs andreAfons{i\xd\  as  Chnlt  and  his  Apolliiesand 
 
 the  primitiue  church  had  neucr  the  witteto  coiilider  of) 
 
 to  adminifter  the  facrament  to  the  people  onely  in  one  k^ndy 
 
 and pronounceth  them  accurfed  tliatfayiliceerreth  info 
 
 ^Leofpfl  8i   ^^oing,  Lcohlhop  of  Rome  fpeaking  of  the  Martyrs 
 
 faitli,  "that  although  the  d'ath  of  many  fain  es  h.ith  biene 
 
 precious^  in  the  hordes  fight,  yet  the  death  of  no  innoce  -it 
 
 pcrfonh  th  bcene  the  propitiation  of  the  world,  that  the  r  inh- 
 
 tdOHS  rsce't  iedcrownes  but  gaue  none,  and  that  of  the  fortitude 
 
 of  the  f  dthftill  ha'ie  grfftven  examples  of  pitience,  not  gifts  ef 
 
 r'ght.O'ffhcffe'.that  their  deaths  as  they  were  feuerall  perfns 
 
 were  fener-dlto  eueryof  themfe  lues,  and  that  none  of  them  by 
 
 ht  death  paicd  the  debt  of  any  other  mm,  becmfe  it  is  enely 
 
 *  Hellar  Je  In-  ^^^  ^"''^  'V^"^  Chr  if}  in  whom  all  were  crjcifed^  all  dead,  a  I 
 
 </«^e)i^/.I.c.2.  b.irii  d^allrdfed  again?  from  the  d^ad:  but  now  the  church 
 
 j{hem.Awiot.    of Rome  hath  changed  that  language,  andtclltth  vs  that 
 
 tnCol.i  a^       there  are  ** /V(!/?i'r.z^(7,;W/^_^  paffions  a*jd  fa'isfi^tovs  of  the 
 
 Exiranag.  e     r.j^^^,  wherein  they  haue  fuffered  more  then  is  due  for 
 
 'um.cA^'.y,>i.    t'^^i^'  Ovvnefinnesjand  which  doe  ferueto  lupplie  the  nc- 
 
 ^tmiHs.  cefliitie  and  want  of  others,  and  that  they  doe  thereby  pay 
 
 the 
 
,  EpiHletothelQng.  zp 
 
 the  dek  of  other  men  ,  that  hcereof  is  growne  a  treafurt 
 in  thecluuch  oFRome  wliich  is  to  bee  dilpenfed  anj   di- 
 (pofcdbytlic  Pope  ,  and  due  hence  his  Inhiigenca  and. 
 Diric/Kf  haue  they  grounded.    The  dune  Leo  diU  not  cake 
 vponhuBCocall  generall  Counfelles  ,  but  when  occafion 
 cf  the  licrcfic  otEucyches  lo  required  ,maderc4ue{l  to 
 the  Emperour  1  heodoluis  that  Jiee  woulde  '  commaund   ^j_,^  ^^^p^  ^ 
 aCounlell  ,  and  olten  entreated  that  hee  woulde  ap- 2;. 24.^1. 
 point  the  fame  m  fome  place  ot  Italy,  vvhicli  not  .viLlillan- 
 ndingthc&nperourwouldnot  butcommaundcd  it  to  bee  .''  ^^ft-ri 
 *holdenat"Epherus:  and  Martianus  after  at '  CbaLedon,  \  ^^'^'^^ 
 audthatwhen  ^  L':oag.ainewouldhaueIuditdcicired to    „^^'^   4i'47« 
 abetteroppoitunitic,asindecd  the  ^  a^uraofth:  Church  %  Sicrdt,  hifi, 
 ^fter that t h ?  Empc rours were C hr'tjHansfec:medto d pendvp -  ealtf. Hb .^.m 
 ontheirwi%and ^t their hkingthe gnatefi QomJe'U  wereaj-  {''J'^"",''- 
 Jeryibl  d  as  Socrates  wicnciieth :  ''  JecmdHmfanHtonem  m-  (.JT,^^^' 
 tertilemy  peri/'periM'empKBtoftem^  as  thefixtfynod  in  i,t,^a.i. 
 Iral'o'  often  rL:pcaccth,  yea  and  fo  as  that  the  Emperour  >'^t7/o».4.y  6 
 athispleafurewas  prelidentof  the  Counfcll ,  as  in  that ''  "^  lU.^fl,, 
 fixtfynod  was  Conftantinus  the  fourth :  but  now  thecal-  ^^,f/,^^/"'^" 
 hngandprelidencie  and  confirmation  of  Counfellcs  isde-  /^['/"J^'^ 
 fended  to  belong  wholy  to  the  Pope  :  as  tor   Chnftian  confiant  >w, 
 Enperours  and  princes  they  haue  nothing  to  doe  but  to  '  Lfotp  16.^7 
 f.nd  vvhenhecalleth,andto  receiue  what  hee  confirraeth  '^■-^i^^^th-tptfl.^ 
 The  fame  Leo  profcfled  ^  his  obedience  to  the  Ernperours  ap-  ''sv'od6"a6 
 pwtmentArdwtilly    toTheodofius  andMartianus  ,  and  n'Tgrtull  ad 
 A  JAtho  die  Biibopot  Rome  "'  hisdue  obed-cnce  to  Con-  Siay.tsr  ^fo. 
 ftantifiusthcfourtli  ,  and  rvhat yoir  MaeHiesclemcncie  loxet.ca.^o. 
 h.ithco7nm.tndcd  iaith hc.oirfermce hA'.hobedtsntly ptrfoiir-  °  ^/^'•^•C)-.^^. 
 med  I  "  r;c?^^»?/'tr>'r^£'/«^  to^^;r;^accordingtothcanci-  ,i,^,^^  ,^  ,,_ 
 cnt  do6l  me  ot  the  church  as  next  to  God  ^  inferior  to  God  ],t.t, 
 «».-):but  fincethatti.nethj  Roinilhdo6lrineis5thatlooke  p  C4ulog.t  fl. 
 "honymch  the  Mooneiskjjethenthe  Smne^Jo  much  is  the  ^'''■-  '^'  KjJ'- 
 tmperour  inf.no'tr  to  the  Tope^  and  therefore tliey  haue  "^'^^^^^^^^^^ 
 wniten  him  ^  the P  p.^s man ,  and  made him^ to  holdc his  ,,tl:.j{^m. 
 ftirrop ,  and  appointed  him  to  hold  the  bafin  to  lum,  and 
 E  3  to 
 
domino, 
 f  Clement. de 
 apffellat.ca^* 
 Vjftoralti- 
 
 dubitetf 
 
 "  Dift,9^fi 
 imperator. 
 ^^  Difl.x^'de 
 Sjracnfan£. 
 
 y  Glojfa.ibfd, 
 
 J  o  The  Anfwer  to  T>.  'Bifl^ops 
 
 to  doe  fundry  other  offices  of  feruice,  and  to  make  all 
 furethe  Pope  hath  made  him  to'  fweare  fidehty  and  alle- 
 ^i^ancQvntohim/lhereifmi^of^kj  faith  the  Pope,  i^utwe 
 ha-4e  ffiperiorhie  oner  the  em^vey '  Who  doubteth  hut  that 
 'PrieUs  are  the  fathers  and  maflers  of  kings  and  prin:es  ?  It  is 
 mtferable  madnefj e for  the  children  to  goe  about  to  fubieH:  to 
 ^  them  their  fathers  or  fcholers  their  waj}ers.  And  therefore 
 "  Chrtftian  emperours  mnfifubieEi  their  executions  to  the  Ec- 
 clejiafiicallprelates^andnotprefer  them*  Pelagiusthebifhop 
 ot  Rome,  the  firil  of  that  name,  admitted  a  maried  man  to 
 be^bifliopofSyracufajOnely  putting  in  caution  that  he 
 ihould  not  dilapidate  the  church  goods,  and  transferre 
 the  fame  to  his  wife  and  children,  the  danger  whereof  he 
 fignifieth  was  thecaufe  of  that  confiitution  which  did  for  bid  a 
 mttn  hauingwife  and  children  to  be  f  re ferredto  a  hifhopricke: 
 ^  othervcifeamadisnot  repelled  for  wife  aud  children^  faitJi 
 the  ^o^zJbecAHfe  the  ^4^ofilepermitteth  the  fame:  but  now 
 the  church  of  Rome  will  by  no  meanes  admit  married 
 mentobebifliopsorpriefts,  not  for  that  they  would  a- 
 uoide  the  dilapidating  of  the  church  goods,  (for  that  is  a 
 '^  vUtinMyit.xhin^covmnon  with  the  Popes  themfelues  to  applie  all 
 Tontif,nt  Io!fa,  z  fofatisfie  the greedwejfe  and  couetoufnejfe  of  their  familiars, 
 their  brethren,theirnephewes,  vnder  which  name  comonly 
 go  their  baftardsjbutbecaufe  they  afcribe  to  manage,  as 
 the  old  heretickes  d\d^ pollmon  and  vncleannes^  which  can 
 not  ftand  with  the  fan6^itie  and  holinefl'e  of  the   pricftly 
 function. The  Empcrours  of  Rome  Theodofius  andVa- 
 ap^t.Cr<M/^<icl^"s  according  to  the  do6lrine  of  the  auncient  church  oi 
 honep,difci.      Rome  *  vp3n  care  ofpreferuing  the  religion  ef  the  high  God^ 
 f>i>»*  l'^-9'"*'9-*didforb>d  the  making,  graumg-fir  paint'mgof  the  Craafix 
 and  commandedit  vponpenaltie  to  beaboliflied  whersfoener  it 
 was  found:  but  now  not  the  making  onely  but  al(b  the 
 worlTiipping  of  the  Crucifix  with  diuine  honour  and  wor- 
 (hip  is  a  matter  of  high  religion  in  the  fame  Church  of 
 b  Gregw.  Mo-   Rome«  Gregory  bifhop  of  Rome  taught  ^  that  all  the  me- 
 ^^  .p.rrfp^x  ^^QJ^^yry^^g^ilQ^Y  righteoufneffey  is  but  vice  and  vn- 
 
 righteoHjnejfe 
 
 -Jc  BelU^mAe. 
 Clericislih.\.\ 
 cab.ip. 
 
Epiflle  to  the  Kjng.  5 1 
 
 righteoufne^eifit  be  jiriWj  exumtned',  it  needeth  therefore 
 fratsr  after  righteoufneffe^  faith  he,  that  whereas  being  fif ted 
 it  wonld  qaat'.e^  tt  may  Ij  the  onelj  rmrcy  of  the  iudgejtande 
 forgooii    Yea  and  Bernard  by  ihe  laiiiedo6iiine  oF  the 
 churcli  ofRome  laith.tliai: '  mens  merits  are  mt  fach  asthat 
 et  email  /if'  fljoald  b:  dp:e  vrito  them  of  right,  or    th^J  God  ^„„„„f-  J" 
 Jhonld  doe  ivrong  f  he  did  not  giue  the  jame'^  ^  they  are  the  fer.  i . 
 way  to  the  kingdome^  laich  he,  but  r.  ot  the  ca'^fe  ofobteit.  ing  the  '^  De  lib.  arb,  ^, 
 kingdome:  but  now  the  church  of  Rome  attrjbuteth  i'o  Z"^^'" fi"t» 
 great  pcrfetSlionofrightcoufneflc  to  good  works,  as   that  ^ 
 'they  fully  fill  fe  the  law  of  C^od,  and*  woorthdy  defcme  „g/c-n"J   -^^ 
 ^/^r^W////&:yeatheyaffirme  thenitobe  Y*'/'*''''^^-''^^''^^*^-^  ^  J{bem,  ^nnot. 
 as  God  fljould  b?  vni  ft  if  he  re?idcred  mt  heauen  for  the  in  i.Tim.^.S* 
 fawey  charging  the  iuftice  of  God  notinrefpe6lothis  pro-  *  i»Heb.6.io, 
 mile  as  the  Apoltle  doth,  but  inrefpe6lof  the  mer;t5cde-  ^ 
 fert  of  u'orks. Tlie  lame  Greaory  affirmeth,that '' M'(fa,the  , ^T""" '?'" 
 
 rr  /        n  jr       i        i  /       J  r     rr  J  r       "'0«oxo  confeH- 
 
 majje  wasfo  cr.lledjor  that  they  were  to  be   aijmijjcay  or  Jem  f^  jg  r^^^.  p^ 
 
 away  by  the  deacon  thatd  d  not  ret  erne  the  holy  commnnion  chaiij}.c4,i, 
 for  that  they  that  (lioiildnot  be  frejent  at  the  celebratknofthe  'x  Litttr^. 
 fc.crament  were  commanded  to  goe  forth  :  therefore  laith  ^^'^^1^  Cajjan. 
 iiCjVnleile  at  the  voice  of  the  deacon  after  the  manner  of  our 
 Afinccflo:  rs  they  th^t  doe  not  communicate  be  wi'.led  to£oe 
 foorth^the [ert4ice  which  is  calledthe  Ma^e  ts  not  rightly  ptr- 
 formed:  but  now  thcRomifh  mafle  is  thought  to  be  right- 
 ly and  due  ly  performed  albeit  no  man  communicate  but 
 thepritft,  and  without  any  difmiffing^f  them,thatdo  not 
 addrclfe  themfehies  to  the  communion,  the  people,  as  was 
 faidcbetore,beingbutoncly  (pe6latours  and  lookerson. 
 The  fame  Cjrcgor)' affirmed  that'  whojoener  called himf  If e  i  q^.^^     n 
 or  dcfiredtobe  calledtheviiHcrfallhifhop^wasthe  forerunner  iib.e'^^i.^o'. 
 of,^ntich  ift,  ap.d^  Aid  propofe  to  himfdfe  to  follow  him  who  ^ 
 defj)  fingthc  legions  of  iy^ngtUsth  at  were -placed  tnfoctty  with  ,j  '  ^  "  g    ' 
 himdidendeiioi'irto  grow  vpto  the  top  offing.Liriiy,  that  he 
 might  feeme  to  be  vnder  none  and himfelfe  alone  to  beaboHei.\ll 
 hccallcthit<2  n:w  name^  a  name  of  errour^  afonde  name^ 
 prottdt  pemerfey  rajh,  wicked j prophane^whichy   fiith  he, 
 
 none 
 
'  ^  z  The  anf^er  to  2).  ©i/7?a/?^ 
 
 none "fmj  ^rcdeccjfours  confented to  vfe  '   Cj  vrhkh  ro  m^^rme 
 hAth ^nJuTKedto be cailedthatrccSintn  th  nhdj  jra-'}  :  but 
 foone  atcer  the  time  cf  Gregory  the  Biihop  ci:  Rome 
 tocke vppon  him  that  hatcfuli  nunc  ,   and  huch  llnce 
 JD  cret.  Grei-  continued  the  fame  ,  challenging  the  '  fvhole  -worlde  t9 
 d>- pre  comi-e-^    ^tf     his  dicc-jfe  ,  and  is  growne  to  tli^t  Ixighc  ofpride 
 ^'''^'•'"'*^^"^',*as  that  hce  doubteth  not  lo  proclaime //>^  tt   ""'  fi-n- 
 mtior.&.clid.'^'f^  Vpfon  r.ecejlityoj /almtionJoT  entrj  joule  to  be  Jub- 
 f./p.  ynAtnfan  •  tcEl  totke  Bijhop  of  R  )tre.     Gregorie  the  ninth  Biihop  of 
 Clam,  Rome,though  lining  in  latter  tune  oFgreatcoiTuption,yet 
 
 by  the  auncient  do6ti  ine  of  the  Church  of  Rome  could  fay 
 °  Grcg.ipiTf  ad  tlut'theKot  k*iorfirigof the fcriptMns hj/the  teflt^ome oj truth 
 GeTm,%yi..4r.     if  ft  Ife  ts  the  occafv.n  of  irrowS'i   and  thtrefre  thatitisex- 
 apud-  'mz-'u   '  p^dientfor allmentoreAder heare the famelhwinoxN  the  Ro- 
 Tarf,  in  Hen-  milh  do6lrineis  thatit  ispemitiousfor  thc  peop^c  to  med- 
 rUo  intio.        die  with  the  fcriptures,  tliat  the  reading  and  knowledge 
 thereof  is  the  breeding  of  errour  and  hcnfie  3  and  as  dogs 
 from  holy  tilings,  fo  the  people  miift  be  Ic  clocd  from  the 
 "  Eitron.  in     reading  and  vfc  oftliena   .    Hicrcme  and  RufF.iuis  by  the 
 frokg-  Galeato.  do6lrmeofthc  chutch  of  Rome  exclude  from  the  Cano- 
 ^^^  5-'-^"  "*r     nicall fcriptures  the  fame  bookes  that  wee  doe :  the  bookes 
 l''HUr'oiy"'pr^f. ^^° It^dtth ,  Tobias ^  Wtfedcr/je , Ecc'if.^fiicus, B-r.chj and 
 ri  lib.  sdomo-  the  reft  :   they  fay  plainely  :  Nenfmt  in^amne  iKonfunt 
 vluB^jJi-i.-vt     Camraci  '.  they  are  rot  (far.enlca-l  or  in  the  Canon  :  ^  the 
 fufta.  church  readeth  them  for  inflrt.  Hion  cfmahne.?^  not  togiie  any 
 
 fo»o.    ,1-     ^^f^y-ify fg ^fjy gf-f-iefi^-iflif^aii (;i(j[fypjg  ^  butnovvthe  Church 
 
 dent. Sen  A..C  1.  J  f  ■>  .■*  ,  .        ,  1  1     1   '         1  i- 
 
 ot  Rome  will  haue  them  to  bee  rcceiued  and  beleeued  ror 
 
 '  Vi'^a  (ont       "^  Canonicall  fcriptures,  andofequall  and  like  authority 
 
 Eutychen  1. 4      With  all  the  Other  bookes  .     Vigilius  borne  at  Rome  and 
 
 Billiop  of  Trent  according  to  the  doclnne  of  tliC  church 
 
 ofRome  that  then  waSjaffiimeth  that '  the  My  of  CLriji 
 
 »  CoHcil.  Trid,  "n^heM  it  WAS  vpon  the  earth  was  not  in  hcauen^  and  that  norp  be- 
 
 Sejf.^.  fublulio  cat^fe  it  is  inheanen  i  it  is  net  vpon  the  earth  :  but  now  the 
 
 j .  ca^.  I .  •  Coun  fe  1  of  Trent  and  church  oi  Rome  woulde  perfvsade 
 
 vs  that  the  very  body  of  Chrift  though  ir  bee  in  heauen  yet 
 
 is  really  and  fubftantiaUy  here  vpon  the  earth  alfo  ,  vpon 
 
 the 
 
Epiflk  to  the  I\in^,  22 
 
 the  ahar.aixl  in  the  pyxc  and  in  tlit  pricfts  belly  tnd  in  the 
 bclhtsotasiDanyasai'e  partakers  oFthe  facrament.  Ter- 
 tullian  bciijg '  ior  c  iiuy  ot  the  clergy  of  Rome  fallen  to  the  t  Hienuyjn 
 hercfeof'Mcntanusand  thereupon  oppugning  the  do- Catai.fcr,^. 
 ftrmeotthe  fame churcli^declarcth  what  tl:c  (aide church '«'(/''«^/. 
 then  taught  ccncerningfai^ingjofpurpole  to  difpute  a-         /."',-, 
 againlt  it; "  7 hej/fij,  faich  liee,  that  men  Are  tofafl ifidjffe^  °  Ttmlt^tle',^^'' 
 rtntly  ^t  their  dfjcreiion-^rot  hj  commaundiment  leHcrie  '"**'"•'*''''• 
 man accordirgto his cvenetimes dndoccafwm '.that the  xAtO"  -'■^^'"'"* 
 Jilesdidfo  chjirne^trnfcfirg  r.oyche  cjflahdir.gjcfiesmdjHih 
 asfljould  in  comtucn  be  k£}t  of  fill  \  that  in  XertpLrgijf,  in  our 
 fafies  with  bread  and  water  the  reisfcmwhat  neers  to  heathe- 
 nijh/iiferjitticn,  ferfourming    thcpfirificaitimof  ^'tis,  ijis 
 und  C)bele  by  theforbeartng    cj  certaine  meates  :  whereas 
 faith  beingfree  in  Chrtji  cweth  r.ct  tothe  IcrtiJhltHw  the  for- 
 bear tug  cf  any  meates,  being  at  or.ce  admitted  by  the s/Sfofllt 
 into  the  whole  flj  amble  s\  the  fame  ^Jfo^le  being  adctejierof 
 them  that  forbid  to  marry  and  corr.maurd  to  abjiawe  fiom 
 meates  createdofgod^^  therefore  that  we  were  noted  in  them 
 that  pjouldin  the  laji  timts  depart  from  the  faith  &c»fothey 
 faythatwe alfo  arercprootiedwilhthe  Galatians  as  ebjertiers 
 cfdaies  dndmoncthsardyeeresy  They  all eage  alfc  that Efay 
 (aid,  The  Lordhath  net  chefenfuch  afaft,  that  ts,  nctfor^ 
 bearing  of  meates  but  worlds  ofiujiice,  whtch  he  there fetteth 
 downe : yea  and tha  I  the  Lord himfelfe  in  the  gejpell  anfwe- 
 reth  briefly  as  touchingaUfcrufuloftj  ccncerning  our  liuelie- 
 hood^that  a  man  is  r.  ot  defied  with  thofe  things  that  enter  intt 
 his  mopith^but  with  thofe  things  that  come  out  of  the  mouth: 
 he  himfelfe  eating  and  drir.kingfo  at  that  thiy  noted  him  for  it: 
 Beheld  a  glutton  tind  a  drinktrcf wine  '.that  the  xAtofllealJo 
 teacheth  that  meat  ccmmcndtthvs  notto  Cjcd,  neither  hauinf 
 the  mo  re  if  we  eate^  ncr  the  leffe  if  we  eate  not.  It  is  needefuli 
 that  withallmy  hart  llelaue  andloue  Gcd^ardloue  my  neigh- 
 bour as  my  felfe:  for  in  the  fe  two  cctr.maundimonts  Jiandtth 
 the  whole  law  and  prof  hets^and  not  w  the  tmptueffe  of  my  bel- 
 Ue*  Sec  M.  Bifhop  now  like  a  Protcftant  the  church  of 
 
 F  Rome 
 
54  T^^  AnftPertoV.  Blfh^ps 
 
 Romefpakein  thole  dales,   Would  you  not  thinkethat 
 Lucher,  or    Caluin,  or  Bcza  were  the  authour  of  thofc 
 wordes?  How  highly  doc  you   regard  cliefe  argumcncs 
 from  vs  which  the  church  of  Home  fouretecne  hundred 
 yeeres  agoc  vfed  to  the  very  ramcpurpofc  that  wee  nowe 
 doe?  But  the  church  ofRome  hath  learned  nowe  to  fing 
 another  long  rfhe  condcinncd  the  herefieof  Montanus 
 »e:»9»  ex/^y?/- thenjbutnowfhcemamcainethit,    I  auouchit,    M.  Bi- 
 disfeiexoffi-    ihop,that  concerning taftiug,  neither    you  nor  all  your 
 fello wes  are  able  to  acquit  the  church  of  Rome  that 
 now  is  of  the  herefic  of  Montanus.      The  Montanilles 
 appointed  "certaine  and  ftanding  daies  for  fafting  and 
 forbearing  of  cercaine  meates  ;lb  doc  the  Papiftes.    The 
 Montaniftes  did  not  take  any  crca.turc  or  mcate  to  be  ^  vn- 
 eleanejbut  did  only  by  way  "■  of  deuotion  as  they  preten- 
 simenda  &  de-^  ded  forbears  at  certaine  times :  and  the  Papifts  alfo  doe  the 
 f/iciend*  Optra  faiBc.   The  Montaniftes  being  vrged  with  the  place  ofl 
 Saint  Paule  to  rimothy,ofthcm  that  ccntmattndto  abfiaine 
 fiomme^tesi  anfwered  that  that  place  touched    Marcion 
 and  Tatianus  &  fuch  other  wlio  condemned  the  creatures 
 aseuiland.  vncleane,  not  them  who  did  not   rcie6l  the 
 creatures^  but  onely  forbcarc  the  vfe  of  them  at  fomtimes: 
 '  the  lame  anfwere  giue  the  Papiltes,  The  Montaniftes 
 tooketheir  very  fadings  to.  be  a  ^  leruicc  and  worlTiip  of 
 God :  fo  doc  the '  Papiftes,    The  Montaniftes  thought 
 -that  their  fafting  did  **  merit  at  Gods  hands . :  thatit  was  a 
 shm.in.hono-  fatigta^onfor finjan cxpiationoflinne I  that  emptineile 
 '^TelUrTebon  o^^elly  did  much  auailc  wuh  God,  and  made  God  to 
 «ptrjn^artx.i    dwcll  with  man  :  the  fame  effects  doe  the  Papifts  teach 
 Ub.z.ca.8,    *    oftheirfuperftitiousfaftes.    Lookewliat  arguments  the 
 d  Tertuiibid.    Papiftes  vfe  for  their  faftings ,  the  very  fame   Tertullian 
 i<dnoy  wat-^^^  vfcd  for  the  Montaniftes.  Looke  what  cauills  and  calum- 
 Zutdt'mm*  inations  the  Papiftes  vfe  agamft  vs  of  feafting  in  flecd  of 
 dtofatisfacit:    fafting,  of  Epicurifme  and  pampering  the  belly,  the  fame 
 de  dc9  mtrttur,  TertuUian  being  a  Montanift  vied  againft  the  do6hine  of 
 ^f'  lUc  church  of  Rome  thauhcn  was,  whereas  neither  that 
 
 ^,\i    '' .  i  church 
 
 *  TtHHl.dt 
 
 y  ibid.T^n  ex 
 nHitutionr, 
 fed  ex  dtuatia 
 
 cio'-mnrtijct- 
 
 mttsfeddifferh' 
 
 *  ibid  prednm 
 n*nt  btzreticsi 
 ferfitHAtn  ab- 
 /rininHamprX' 
 cepttiTos  ad  de- 
 
 ereatorisiqitA' 
 
 lei  apitd  Marm 
 
 tionentyApttd 
 
 TatUaum^mn 
 
 afudVirack- 
 
 turn* 
 
 •  ^jem.Aamt, 
 
 »»i.r/w.4,3. 
 
 ^  TerttiLibiU. 
 
 Deinof}rio£}' 
 
 cia  indie  Vara. 
 
Eftjlk  to  the  Jt\in£.  j  j 
 
 t|)urclitlicnjnorwcnowdorcic£l  that  true  failing  which 
 the  fcripturc  teachcth,  but  only  thofe  opinions  of  falling 
 which  the  Montaniftes  firft  dcuifed  and  the  Papifts  haue 
 rcceiucd  againllihc  ftripture ;  to  forbcare  continually  by 
 way  ofrchgionluchand  hich  daies,  from  fuchand  fuch 
 nieatcs  with  a  niindc  therein  and  by  their  veric  forbea- 
 rance to  do  a  worfliip  to  God, to  fatisfie  for  finnc,to  merit 
 and  purchafe  tlie  forgiucncfle  thereof  and  to  defcrue  cter* 
 nail  life» 
 
 But  to  the  herefie  of  Montanus  the  Church  of  Rome 
 hath  added  the  praftifc  and  defence  cffundry  other  he- 
 refies  which  were  condemned  of  old  by  the  fame  Churchy 
 The  Collyridians  were  adiudged  hcrctickes  forworfhip- 
 pingtheVii'gin  Mary  end  oficringvmo  her:  Epiphanius 
 calling  it  ^  ayfikl^dnrtdbUffhmGHs  <iBi(id€HiUipi  -worhe  ^'  £fifUn.h4K 
 the  dc Brine  of  the  v^JcUanejfmt',  affirming  that  ^  (he  was  7*-^"*«'/''<'. 
 not giuen  vs  to  be  tvcrjhipfed :  that  beiauje  menfjchldnot  to  t  ^^^^  ;,^^  _  - 
 much  adncire  crthrike  to  highly  of  her,  therefore  heejpa^e  to  colLridiam 
 /^rr  in  that  fort  in  theGolpcU,  H^cmati,  "pohAt  haue  I  to  doc 
 Tpith  thee  ltkf.t  Kqr/e  pf the  prophets  taught  to  ■ppoYJhip  any  man 
 therefore  not  a  yt^cmanuhatijCodrpcfild  net  haue  the^lvgetls 
 to  be  Kfcr^hlppcdy  PiKch/ejjea  wcf/;art:lhat  the  fori  ftecj^od 
 teok^jlfjh  cfthe  holy  virgire,  but  not  that  foe  (jjculd  thcrefort 
 he  "worfmpped'.nct  to  make  her  a  Cod  \  Kot  that  vpefhouldo^er 
 inher  name :  that  fhee  ffould  be  in  honour ,  bntjetietnoman 
 worjhip  htr^  faith  he :  iet  them  not foy.^  rve  doe  honour  to  the 
 ^lueeeneofheauen,    YcttheChurch  of  Rome  that  nowe  is 
 worlhippGth  the  Virgin  Mary,  prayeth  and  offereth  vnto 
 hervnderthcnamccfthc^g^^^»f^//7£'<«^f»,  and  accoun- 
 tcth  them  hcrctickes  that  w  ill  not  fo  doc .    ^  Carpocrates  j  ^^^^  ^  j 
 And  his  minion  WarccUina  were  condemned  for  hcreticks  w^j^l^Jinjj^ 
 for  worfhipping  as  other  images  fo  namely  the  images  oidthxuf.td 
 lefus  Chrift :  yet  now  the  papiiles  doe  the  fame,  and.  not  ^«dyultdi'^ 
 vvithflanding  will  be  accounted  Catholickes.Thc  counccll 
 of  Laodicea,approoucd  by  the  old  church  of  Rome,  did  h  Thtini$rttjm. 
 forbid  ^tfipr^j  to  t/^ngels  ortQ  yparfhip  thtw^jiXi'^  they  that  e^,c»lofz^ 
 F  2  <lid 
 
1 6^  TheJfifMr  to  D.(BiJJ?ops 
 
 i        «fe  h£rtf  ^^^  ^^  ^'^**^  accounted '  herctickes,  but  worlTiipand  pray* 
 
 -«  ci'toAngellcsisapaitotX^acholickedc^rine  with     the 
 
 church  ot  Rome  that  now  is.  The  councell  of  Gangra  ap- 
 
 prooued  hkewile  by  the  old  church  of  Rome  condemned 
 
 the  EulVic  hians  tor  heretickes  for  taking  exception  againft 
 
 maried  prielts,  and  to  t!wt  purpofe  let  do ^rne  this  Canon  ; 
 
 CancilMMffr.  k  jj^^^y  ^^„  except  affainjiaphefl  that  is  maried,  as  bj  occa- 
 
 '"**  Ron  of  his  mAriage  that  he  ought  not  to  mintjier,and  doth  ther- 
 
 foreforbearefrtm  his  oblation  or  celebration,  accurfeA  be  hel 
 
 but  tlie  latter  church  of  Rome  excepteth  wholly  againll 
 
 ^Mmh.  Varif.  marled  prieftes,  and  namely  Gregorie  the  ieucnth  '  for- 
 
 iuffiliklmo,     badalllaiemen  to  be  prcfent  at  the  celebrations  of  any 
 
 fuch  priefts  as  were  maried,  an  example  veryfirange^  (aith 
 
 fAaihcwPanf.  and  very  vnadfitfed  as  many  thyught.    Tbe 
 
 ••     /        *;  ^  Valcntiah  heretickes  aud  H^raeleonices  were  condemned' 
 
 »lren.l.  tj.  X  8 .  |jy  j.{^^  ^y  church  of  Rome  for  vfing "'  expiations  and  rc*^ 
 
 ^t'^  J  j'ff  '  demptions  by  annoynting  men  when  they  were  about  to 
 
 i^f*    '     *    die :  yet  thcreofhath  the  church  of  Rome  now  framed  to 
 
 themfelues  their  facrament  ofesetreme  vnElion.  It  was  hc- 
 
 refiein  the  Pelagians  with  the  old  church  of  Rome  coaf- 
 
 firmc  in  this  life  a  pofribiliticperfe6tly  to  fulfill  the  law  of 
 
 •  flierort  A  *.  Qq  j^  jj^j  a  S,  Hiefome  as  touching  this  poynt  exprclly 
 ^lictefi'  difputeth againft  them  :  but  now  it  is  herefic  with  the 
 fhtntem.  church  of  Romc  to  affirmc  and  teach   the  fame  that  Hic- 
 
 rome  did,as  M.Bifhop  afterwards  giueth  to  vnderftand^ 
 The  fame  Pelagians  were  accounted  heretickes  for  faying 
 
 •  Huron  adit,  that  a  man  in  this  life  might  be  dvctjwetpTMTog  °  trithoHtJiane, 
 Vi'lar. Lz..^.-}  and  that  by  baptifmehe  bccommethfo  :  but  now  the 
 ^Hgu/i.ctitt.  church  of  Rome  teacheth  the  fame,  and  M.Bifhop  m 
 p'fiay  ii,d  c.  7.  plaine  termcs  telleth  vs  that  ^  there  is  no  morefinneltft  in 
 OroJlJ^ologit.  the  newly  baptiz^edmanythen  was  in  ^drm  tn  thcflateofirmo^ 
 dt  arhit.  Ubert.  cenrie  I  to  which  ftate  of  baptifme  they  alio  equall  a  man 
 '  ^ig  3  ^'        when  he  is  fhriuen  to  the  prieftjand  of  him  hath  receiued 
 
 abfolution  from  his  finnes,  I  relerue  the  Pelagians  do- 
 6trinesof  free  will  and  fatisfadion  to  their  due  place, 
 where  God  willing  it  ihallappeare  chat  therein alfothe 
 
 now 
 
Bpijlle  to  the  t\uig.  ^y 
 
 now  church  of  Rome  approueth  thole  points  as  Catho- 
 Iickc  and  true  tor  which  the  auncient  church  otRome  con- 
 demned them.  Yeafotarreis  the  PcLigian  herefiein  re- q  b,>»<,  Bii/« 
 cjuelhvitii  the  Papillcs  ,  astliat  "^  Faultus  a  BiOiop  offacra,tom.i.^ 
 Frauncc  at  that  time  a  maintaincr  thereof  ,  isbyfome  of""'"^"^*^'*- 
 them  recorded  for  a  Saint,    and  Iiis  bocke  wJiich  he  hath  *'',"."' ''¥'''^'f* 
 wnttcn  in  behalfethcreor  IS  called  '  ^pas  tnfigne.a  notable,  \h]dtom^. 
 w'f^r/^f :  and  by  other  ^  Tome  the  doctrine  oi  S«  Auftin  a-f  ofor.de  iitfii* 
 gainlt  the  Pelagians  concernmg  predeftmation  is  cppug-^"*./'^.?* 
 ned,  whichof  old  was  acknowledged  by  the  church  of 
 Rome  to  be  the  Catholickc  doiflrinc  ofthc  churcii. 
 
 1  omit  many  other  matters  that  might  hccrc  bee  added 
 perfwadingmyfelte  that  Ihaaclayde  enough  to  trouble 
 M.  Bifhop  in  the  prooumgot  that  that  he  hath  propoun- 
 dcdythzttheprmcipa//  pil/i'.rs  of  the  ch.rch  of  Rome  in  her 
 9f}ofifloriJhmgtfiate,taughtmall points  of re/igiort  the  p.me 
 doBrine  that  [he  now  holdcth  and  teacheth,(^c.Only  for  con- 
 clufion  let  me  ask  him  what  bifhop  of  Rome  tliere  was  for 
 the  fpacc  of  a  thoufand  yecres  after  Chrift  thatpra6lifed  or 
 taught  that  concerning  pardons,  which  is  nowe  pra<5lifed 
 and  taught  in  the  church  of  Rome:  that  the  Bifhop  of 
 Rome  hath  any  authoritic  togiue  liich  libels  of  Pardon, 
 or  that  it  is  in  him  togiue  ('acuities  and  authority  to  o> 
 thers  togrant  the  like  with  refirruation  of  fpeciall  cafes 
 to  himfelfe  ?  or  that  hcc  can  for  faying  luch  or  f  uch  prayers, 
 or  for  doing  this  or  that  releafe  a  man  from  Purgatory  for 
 fomany  hundred  or  thoufand  yecres  jf  What  bifliop  of 
 Rome  was  there  that  did  proclaime  a  Jubilee  with  pro- 
 mife  that  all  that  would  come  to  Rome  to  vifite  the  chur- 
 ches that  yeere  Oiouldc  hauefull  and  perfe^^fcrgiuenefTe 
 of  all  their  finnes  Z' or  that  did  charge  the  Angels  as  did 
 'Clement the fixt,  thatwhofocuerlhoulddic jnliisiour-,  „  ,  .  . 
 ney  thitherward,  they  fhould  bring  his  foule  into  the  glo- „.*.  5/ 
 he  of  Paradife  >  which  of  them  did  take  vpon  him  the  au 
 thoiitietobeCanonizerofSaints;  who  ciicr  belceucd  or 
 taught  as  it  isnowcreceiuedin  the  church  of  Rome ,  that 
 r  0  ii  a  A   >J  E  ?  the 
 
58  fheAi/wertoD.^i/hops 
 
 « Stfct  prtam    '^^  "  i>f(j^^^  I^Uftifps  the  forgiuenefTe  of  veiiiall   Cmnts 
 
 inrhijk      *    Other  innowauons  1  will  pafle  ouer  to  further  occafion  J 
 
 i^jtm  ^nnot,    but  Concerning  thefc  matters  in  this  place ,  I  would  pray 
 
 in  Math.io-ix.  ^. Billiop  to  Ict  vs  bc  fatisficd  how  the  principal  pillars  fo 
 
 the  Church  of  Rome  haue  in  all  pints  taught  the  lame  that 
 
 ,     ,.    ,         the  church  of  Rome  teacheth  now«  The  truth  is^that  as  the 
 
 \ih,ixtit^xj'  name  of  *  Th  e feus  his  fjiffe  continued  a  long  time  when 
 
 asit  was  fo  altered  by  putting  in  ot  new  planks  &  boords 
 
 as  that  it  had  noticing  left  of  that  that  was  in  it  when  it  was 
 
 firft  builded  by  ihefeus :  fo  the  church  of  Rome  ftill  conti- 
 
 nueth  her  name,and  would  be  taken  to  bc  the  fame,  albeit 
 
 by  chopping  and  changing  fliee  is  come  to  that  paile,  that 
 
 ihcc  hath  in   a  manner  nothing  left  ofthatdc6ifine  for 
 
 which  file  was  fii-ft  called  the  church  of%ome^  But  M.  Bi- 
 
 (hop  taketh  vpon  him  to  prouc  the  contrarie ;  let  vs  now 
 
 examine  what  his  proofes  are. 
 
 5*    W.  B I  s  H  o  p. 
 
 Todemonfiratevntojcur  Mdiefiicy  that  vpencrvhelAin 
 nil  points  ithe  very  fame  do^irme^fvhich  the  moji  apfroued  an^ 
 cient  VoBors  and  holy  Fathers  held ar.d  delivered  '.Becaufe  it 
 is  too  long  for  an  Eftjile^  1  refer ue  it  tothebooke  itfelfe^  for 
 the  points  it  handleth  J  and  rvillhere  hriefy  note  out  cf  it  feme 
 fuch  oldrefrooued  errors,  that  the  Trottflants  dcereuiue^e'- 
 ceiue^andamroe^  as  the  veryfinnewes  of  their  GoJpdl.M^ttin 
 Luther  the  ring-leader  of  the  ncwprttedtd  reformatio^  lateth 
 for  the  greuud-ypcrke  of  his  Re/igion.  That  man  is  iuftificd 
 by  oncly  faith  :  andin  this  he  is  applaf^dcd  and  followed  of  ail 
 
 ^H'defidt  (^  Trotefiants : and  yet  as  tefiiHith theme fi  found Tvttneffecf  an- 
 /<^«///r,  S.Auguftine,//;^ronlyraithis  lumcicnt  to  lal- 
 uation,  was  an  error fprong  vp  in  the  ^Afofiles  daies :  againfi 
 »hich  the  Catholuke  Epiftles  cfS .  Peter,  and  S .  lames,  and 
 
 iap.z:  ^*  lohn,were  principally  dire^edf^^nd  the  author  of  that  er^ 
 
 rwrpas  that  infamous  fcrcerer  Simon  Maaus,  as  the  ble^ed 
 Martyrlxmt,\xi  bathrecerdsdinhisfirflhokeagainft  hen* 
 feu 
 
Epiftletothef^in^,  jp 
 
 R.   Ab  B  OT. 
 
 yiBiihopsorooiesi\vcdemoy}ftratioy!s  at  the  Icaft,  and 
 thofc* are  relcrued  to  his  booke.      We  muft  thinke  that  he 
 Y,oi\\d notvn^cvlhtn^mQcUe fmnftratto^s  haue   tende- 
 red them  to  his  Maiefty  but  that  they   are  very  forcible 
 andltrone.  Bntii  his  V  oft  eriofirsh^d  had  their  due  when 
 timewas,he  would  haue  learned  A  riilotlcs  l^oftermrsihc 
 better  and  then  we  Ihould  haue  had  becter   demonftratt- 
 ons  then  liee  hath  fent  vs^This  great  talkc  of  vrge-^t  artdfor- 
 ctblerearons?.nU.monflrations  maketh  me  to  remember 
 what  once  M.  PhiIpotmart)'redinthetime  of  Quecnc 
 Mariein  ercatheatoHpiritanlweredtoD.Chadfey:   A-*  jEis^ni 
 foreGod^^v:hh.,rcarebarearfedm.ll^yonrreU^^^^^^^ 
 M.BiOiopamidrt  all  your  reafom  and  demonftrattons  yo^^r^-pj^-^ 
 lie  open  to  the  whippcjit  is  an  eafie  matter  to  fcourge  you; 
 there  is  nothing  in  them  but  vncertamty  and  vntruth.  But 
 what  your  demonftrations  arc  wec|lhall  here  (ec  by  the 
 forerunners  of  them:for  here  you  will  ^ou  out  of  pur  book£ 
 fomeold  revrooued  errors  which  the  Vrotcftants  doe  reviue  & 
 auowasthe  very finnrwes  of  their  gofpelL  Goe  on,  M.Bl- 
 {hopilctvsheercwhatitisthat youhaueto faie.    Martm 
 Luther  the  rmleader  of  the  newpretendtdreformatwyj.  You 
 miftakeattheveryfiift,   M.Bifliop:  Clmll  was  the  ring.  ^ 
 leader  •  the  followers  were  his  ApolUes :  Luther  was  onely 
 the  man  or  rather  one  ofthe  men  by  whom  God  didad- 
 uertife  vs  what  Chrift  and  his  Apoftles  had  faid  and  done 
 Wee  looked  into  the  GofpeU  and  into  the  writings  ofthe 
 Apoftles,  and  wee  found  it  to  bee  true  which  they  laid,  & 
 therefore  did  embrace ir.     Wee  neither  bclceued  Luther 
 Bor  anv  other  more  then  we  wiUbeleeue  you,  M.Bilhop, 
 if  vee  ihew  vs  the  fame  authority  that  Lutlier  did.It  is  noc 
 therefore  a  pretended  reformation  which  wee  haue  recci- 
 uedbuta  reformation  indeed,  whereby  our  church  hath 
 becnepuraedand  cicnfcdfrom  thqfe  idolatries,  and  ab- 
 '     ^  homiuaitons 
 
28. 
 
 expUcAtion  of 
 cerraitts  vrnids 
 QrC.  in  the  end. 
 ^  Hisren^iidn, 
 VtlazMb.z. 
 
 S  In,  I  Cor.  C.I 
 
 ''  BafiLhom.de 
 hunitUt.  animi. 
 ''Chtyfsp.in. 
 i^pm  hont.j. 
 
 ^Luthtrinef. 
 
 40  Tl?e  ^?i/%er  to  D.  Stpops 
 
 hominations  which  by  the  vfurpation  and  tyranny  of  An- 
 tichrill  had  bee  ne  brought  into  it>  But  what  is  it  where- 
 with M.BiHiop  is  fo  oftcnded  towards  Lutiier:  fotlootii 
 hff  fated  for  thecround  cj  his  religion  th:t  man  is  it^fttficd  by 
 onhfaiti:,  1  Ins  was  Luthers  herefic,  and  yet  tins  was  of 
 old  the  doCtrincofthe  church  of  Rome,  that''  a  man  is  in- 
 Jiifiidgratis^that  is/frecljyforgcdamercyJorncthtKg^  and 
 that  by  t  heg  race  cfGod  through  faith  without  the  rvorks  of  the 
 law.  Whereupon  S.  Hieromc  a  member  of  the  church  of 
 Rome  faith  that  ^  the  tApofile  mamfcfilypjeweth  that  iuflice 
 or  righteoupjejfe  ccvfifieth  not  in  wans  merits  but  in  the  grace 
 of  God  who  -wit  hem  the  "works  of  the  Lvw  receiueth  the  faith  of 
 thcmth^t  beleeue.  Or  if  that  be  not  plaine  enough,  Am- 
 brofe  will  make  it  more  plaine : '  Treely  bccaufe  by  faith 
 only  they  are  ififiificdby  the  gift  of  God.  A  nd  again  e ;  ^fVithatit 
 labour  or  any  obftruation  we  are  iuf}ifiedi»  thefght  of  God  by 
 ,  onlv  faith. Andigzinc :  '^  He  that  belecuethin  chrifle,  doth 
 freely  by  faith  onclyreceitieforgiueneffe  offmnesfo  faith  Ba- 
 iil :  "*  ^  man  is  to  knowe  himfelfe  voideoftrue  righteon^fr.cffe, 
 ■  c^  that  he  is  iujiified  by  only  faith  in  lefus  Chri/l,So  Chry  fo- 
 ftomc'  He  hath  v^Jitfiedvs :  vfirg  no  workes  thereto  but  re- 
 ei'Airingfaith  only .  Letthefeferuc  in  ftccde  of  many  places 
 andauthours  that  might  bealleaged :  for  by  thcfe  it  may 
 appearcthatin  the  auncient  church  it  was  taken  for  no  er- 
 rourtofaythata  manis  iuftifiedby  faith  only.  Yea  but 
 S.  x-duftin  the  mof  found  witneffe  of antiquitic  tejlifisth  that  it 
 was  an  errourjfroKg  vp  in  the  Apffiles  dateSy  that  only  faith  is 
 fuffcient  tofaluationj  But  what  is  that  to  Luther  or  to  vs  J 
 'BoTwezifirmcthsitfaithonly  is  fiifficient  to  iujiification  not 
 thit  faith  onlyfufpceth  to  faluatien :  yea  Luther  himfelfe  vp- 
 onthccpiftlctothe  Galathians  hauingin  thefoure  firft 
 chapters  at  large  difcourfed  that  faith  only  auailetii  to  iu- 
 ftification,yetvpon  the  fifth  chapter  detcrmincth  that 
 faith  only  is  not  fnff dent  tofaluation^  Albeit  to  auoid  am- 
 
 X'  y  It  muft  be  vndcrftoodc  that  faluation  is  (bmtimes 
 for  the  bcginniog  of  that  bcnefite  of  God^  as  where 
 
 il 
 
Epi/lle  to  the  IQ?ig.  a  i 
 
 it  is  faid  oiZachcMs : '  this  day  falaation  is  come  to  this  houfcy  '  lue.  ip.jj. 
 and  ofthe  woman  that  waibcd  Clniltes  fectc/'  thy  faith  "^«f-7.fo 
 hnthjauedthee.  Sometimes  it  is  taken  for    the  pertcdion 
 and  accomplilhment  thereof,  as  where  it  is  faydCy^'Teare 
 kept  bjfuith  vntofai/Atiorvhich  ispreparedto  befjevcfdinthe     ''   '*'  *'  ^' 
 UJi time.  Saluat ion  the  firll  way  is  all  one  in  effe6l  witli  lu- 
 ilification,  andinthatfenfeitistruethatfaith  onely fuffi' 
 ceth  tofaluation*    But  vnderftande  it  as  vfually  and  com- 
 monly we  doe  for  the  full  accompliflimcnt  of  laluation  in 
 the  lite  to  come,  and  then  faith  onely  fufficeth  not  to  fal- 
 uation,  butoutoffaithbythe  regeneration  of  the  fpirit 
 iflueth lanftification  and  ihsi" ho/mrjfe  withof^t  which,  as  „  „ , 
 iht h^o\i\Q(d\thinomanpjallfeethe Lord.  Thcjcingdome       '  *    *  ^' 
 ofGod is  an pyndefiled  inheritance,  hewillnotbnngin-  p  i,vtt,i.A. 
 to  if^ forntCAtorSy  adulterers^  drunh^rdsy  coHctous  perfbnsy  ^  i.Cor.6.p. 
 ^c. '  nothinnthattsfi'thy  or  'vncleane [hall enter  there.  And  '  -^^ocxuc^xj 
 theretore  whom  Godlaueth,/;*'  calieth  with  a^ holy cal- 
 l  tig:  he '^powrethvfenihem  the  clear' e  waters  (  of  his /pirit)  ,  ^•^''"•'•9' 
 that  they  may  bee  clea*te , "  heegiueth  them  a  new  heart  a^d     <^yerff  i6. 
 puttetb  a  new/pirit  within  them^  and  ^  caufeth  them  to  walke     "  ytrf.n* 
 inhis/latuteSy  andk^epe  his  tudgements,  and  thus  ^ma^eth  ^  Col.i.iz. 
 them  me(te  to  be  partakers  of  the  inheritance  of  the  Santes  in  ''  ^'"'»f<"^<»/ 
 light.     Our  churches  therefore  vniuedally  doe  determine    ^^^^"'^  *^' 
 that  not  onely  faith  to  iuftification,  but  ^^Ifo  '  repentance  ,  ^^^  ^ 
 from  dead  workes^^  newnejfe  of  life  y''  the  putttngojfoftheolde  t  Rom. 6. 4 
 man  and  putting  on  the  new  the  performance  ol  tiiofe  '^good  "  Efle.n:  2 1.* 
 workes  nhtch  G  od  bath  prepared  for  vs  to  walke  in  are  necef^    ^f'"'  * '  ^  °* 
 farie  to  fai nation,  not  as  the  caule  or  merit   of  faluation,- 
 but  as  a  part  of  that  worke  ofGod    whereby  hce  hath  ap- 
 pointed to  bring  vs  to  that  faluation  whidi  he  oFhis  owne 
 mercy  doth  bellow  vpon  vs.  Whereas  therefore  tiie  aun- 
 cient  church  condemned  them  that    out  of  thcApo- 
 ftlcswordes  oi  Uijltfication  ly  faith  wtthom  workfs  did 
 gather  that,  'fo  long  as  they  beleeued  in  Chrfi^  albeit  tlcy  dtd  '  -^^^6^'  ^  J' 
 euill^andii'/.el  wickedly  and  lewdly,  yet  by  f^'th  onely  they  TfJ^'^ 
 mi^t  bcfaued:  we  doe  the  fame  tiiat  the  auncient  church,  r^^  1 4, 
 
 G  did 
 
Az  The^nJwertoD.'Bip?ops 
 
 did,  and  out  of  the  fame  Epiftles  of  Peter,  lames  and 
 lolin,  principally  as  S,  Aullm  faith  written  againll  fuch ^as 
 alfo  out  ot  all  tiie  reft  of  holy  Scripture  wee  preach  againft 
 that  defperate  and  deuillilh  fancie,  ney ther  doth  any  pare 
 of  our  do6lrine,  truely  vnderftood,  giue  patronage  ar  al- 
 lowance to  any  fuch  men.  Now  therefore  M.  Bilhop,  wc 
 fee  as  touching  this  firft  article  of  your  proofes,  that  there 
 wasnofaultinM-Luthersdoftrine,  but  the  default  was 
 in  the  weaknelTe  of  your  head,  that  could  not  rigliily  vn- 
 derftand  the  fame.  Albeit  I  will  not  imagine  your  weake- 
 ncfle  to  be  fuch  as  that  you  vnderftand  vs  not  in  tliis  be- 
 halfe,  but  rather  thinkc  that  malicioully  and  wilfully  you 
 renueyouroldllaunders,  which  to  your  iuft  confuJion 
 haue  beene  anfwered  and  rcpuUed  a  thoufand  tiines^ 
 
 W.  Bishop. 
 
 .„  .  tAn  other  prirtcipaUpiller  of  Fryer  Lnthtxsreiigion  con^ 
 
 hifi.'calTi  7^S,M^^^^  '^  denialloffrce  will:  wherein  hee  mmpsth  with  the  old 
 KitT.pgf.uh!  rottenherctihe'^zxiti^  of  whom  the  Mahicheans  were  na- 
 fofl^i  med,. 
 
 R.  Ab  B  OT. 
 
 It  is  ftrange  thatyou  fliould  vfe  the  name  cHYrjer  Co 
 fcornefuliy,  M.  Billiop,beingabitdeof  the  Popes  hatch- 
 ing, your  moft  holy  father,  and  knowing  that  Lutlier 
 was  a  frier  with  you  onely,  but  with  vs  no  Frier.  But  I  fie 
 yourftomacketowardes  your  Frier  lefuites  is  not  appea- 
 iedi  and  you  doe  but  take  the  occafion  of  L  uchcrs  name  to 
 giue  them  fome  alperfion  of reproch  As  for  t!,e  matter 
 of  your  obie6lion,  itputteth  me  in  minde  of  a  prety  peece 
 of  folly  3c  ignorance  ihewed  by  Frier  Campian  in  the  very 
 famematter,vvho  challenging  our  church  for  tlie  denial  of 
 free  W/  oppofeth  Auftin  againft  vs,and  asketh  how  we  can 
 like  of  him  ?  and  why  *fcripjtt  de  bbero  arbt:rio  Itlros  tres  : 
 *'Camp.rat,$i  forCooth  he  wrote  three  books^  concerning  free  will.  He  had 
 read  the  title  of  thofc  bookcs,  but  knew  not  the  contents 
 
 thereof 
 
Epijlle  to  the  t\ing:  aJ 
 
 thereof,  and  as  tlic  foole  that  thinketli  euery  hor  fe  that  Iiec 
 fcetli  to  be  his  mailers  horfc,  fo  finding  there  the  name  of 
 free  wi/ihe  dreamed  that  it  was  the  Czmcfree  wi//that  his 
 Malter  the  Pope  had  recommended  to  his  defence ,  You 
 aie  cuen  vp  and  downc  the  fame  man :  you  iiaue  heard 
 th.1t  the  Manichees  denied  ^^^w/Zand  in  your  ignorance 
 you  imagine  that  that  muft  necdes  touch  vs  who  hkewife 
 uandindenialIof/;'<'<?7r///»  But  the  reader  will  cafily  fee 
 your  foohlli  mahcc  if  he  vnderltand  that  in  the  auncient 
 church  tliere  were  two  forts  of  Iicrctickes  concerning  this 
 poyntof/r^^jv///.  The  Manichees   denied/r<r^7j;///;  the 
 Pelagian  heretickes  affirmed  it,  and  both  were  condem- 
 ned by  the  Cathohcke  church.  The  Manichees  denied 
 free  wj  Win  finnc  and  in  the  committing  of  euill ;  the  Pela- 
 gians affirmed  a  power  and  ablenes  oifree  roiWiOx  the  per- 
 formance of  righteotifnefle  and  doing  of  good.     Now! 
 pray  you^  M,  Bilho'p,telI  vs  without  deflembhng  whether 
 you  doe  not  thinke  that  Frier  Bellarminc  and  your  lelfe 
 doe  more  neerelyiumpe  with  the  Pelagians  in  the  affir- 
 ming ok  free  vctll^  then  Frier  Luther  and  wee  doe  with  the 
 ^%  Maniclices  in  the  deniall  of  it.  ^furely  in  that  meaning 
 wherein  the   Manichees  denied  yy^^jy///,    wee  affirme 
 andr^^^  freewilly2tXid  in  that  meaning  did  Saint  Au- 
 ftin  write  his  bookesof  free  voill   purpofely  againft 
 -    the    Manichees ,  wee  deny  yr^ffTj^/Z/onelie  in  tliacmea- 
 ning  wherein  firft  the  Pelagians  and  fince  thepapifts  haue 
 affirmed  it,  in  which  meanmg Saint  Auften  alfo  notably 
 wrotagainllit.    The  herefie  of  the  Manichees  was  nioit 
 wicked  and  blafphemous,    T  he  beginning  of  it  as  touch- 
 iiigthispoyntwas  by  occafionof  the  queition,  VnderyM-- 
 lum^yehence voas the originall  or  btgtnningcr  cuillcrfxne? 
 Theyhclde.  asthe  Marcionitcs  had  done   before  them, 
 that  there  were  from  cucrlafting  ''  two  contraric  powers, 
 the  one  good    which  they  called  the  good  Cjcd :  tlic  ot  her  ''  /"y^*  ''?"• 
 euill,  which  wastcrmed  by  them  oenstenebrartim:   them- 1.  'uj  2!  •"  ~ 
 tion  ofdarknejje,    i  hey  dreamed  tiiat  bctv\  ixt  tncie   two  vfal,  140 
 
 G  2,  contrary 
 
44  Tl^^  ^nj%er  to  D,  'Bip?ops 
 
 contrary  powers  there  hapned  a  great  fight,  and  that  the 
 
 good  Li od  tearing  the  approching  ottlie  nation  or  power 
 
 ot  darkenefle  dilpsrfed  and  thruil  abroad   the  members 
 
 and  parts  oF  his  owne  fubftance,  and  mingled  the  fame 
 
 with  the  fubitance  of  the  power  of  darkenes,and  that  tluis 
 
 the  parts  ofthe  good  God  were   imprifoned  by  the  con- 
 
 trarie  euiil  power,  and  that  heereof  was  the  creation  ofthe 
 
 world.  Therefore  they  taught  that  man  conhilcth  of  thefc 
 
 two  contrary  fubftances  r  that  he  hatli  a  goadfotil  which  is  a 
 
 part  oi:  the  fubftance  oit\\t  good  god,  <Sc  an  eHillfo:de^  which 
 
 with  the  flvfli  and  bodie  is  ofthe  fubllancc  ohheperverof 
 
 dark^m-Jfey  and  that  th^x.goodfa:de  being  a  part  ofthe  good 
 
 Godjis  holden  pnfoner  by  tlie  euillfoHle^  and  \:>y  it  furced 
 
 and  compelled  to  doe  all  euiU.  Sothatlinne,  they  fayed, 
 
 came  not  in  at  firll  by  mans  will,  but  by  condition  of  crea^ 
 
 tion,  and  that  it  was  a  part  of  the  very  fublbnce  ot  man 
 
 by  tiiat  predominating  part  that  is  in  him  of  the  nati  ♦ 
 
 onofdarknefle,  Andlonowwhatfoeuer  finnehee  com- 
 
 mutethjitisnotbyanyfrec  power  or  difpofition  of  his 
 
 owne  will,  but  it  is  his  very  eflence  and  fubiiance  and  part 
 
 ofJiis  created  being.  By  reafon  whereof  they  taugiit  that   ^ 
 
 tliat  which  is  euill  in  man  is  not  capable  of  any  alteration, 
 
 neithercan   ofcuillbee   madegood,  but  the  part  ofthe 
 
 good  God  receiuingenlargementjthe  reltasaleueraland 
 
 di(lin6lfubftanceremaineth perpetually  euiU,  and  by  the 
 
 verieeirenceandbeingofit  neceflarily  abidethtliat  that 
 
 is .  Now  of  this  blafphemous  fancie ,  they  made  excufe  for 
 
 themfclueSjwhcn  tliey  committed  any  villanie  or  wicked- 
 
 '  -f  «5«=y?« '«      nefle  : '  N^^  ego  peccant  fed  gens  tens  brarum ;  It  is  not  I  th^t 
 
 hauejinnedy  hittthenationofdarkene^e'.whatfoeHerJtnyiewe 
 
 are /ay  de  to  doe,  it  is  the  nation  of  darl^cnejfe  that  doth  tt. 
 
 This  was  the  Mar.icheesdeniall  oi  free  will,  and  can  any 
 
 manvnderftandingtliis,  butwoondcr  ntthebralen  face 
 
 of  this  impudent  Sophiiler  that  duril  offer  it  to  the  kings 
 
 moft  excellent  Maieftie,  tliat  Luther  and  we  in  thedeniall 
 
 Q\free  voillydoe  mtnpe  with  the  herejie  ofthe  Manichees  ?  The 
 
 truth 
 
Epl/lle to  the I\m^.  4j 
 
 truth  is.  M.Bifhop,  that  a  very  great  Icapc  will  not  fet 
 you  i'o  farre  trom  the  herefie  of  the  Pelagians,  as  we  with- 
 out a  lumpe ,  thankes  be  to  God,  are  irom  the  hcrefie  of 
 the  Manithccs. 
 
 Againil  this  herefie  of  the  Manichces,  the  Cathohcke 
 church  determined  by  the  word  of  God,  as  wee  doe,  that 
 God  in  the  beginning  created  man   nghceous  and  luft  in 
 allintegriticand  perte^lion  ot  innoccncie  according  to 
 **  the  image  and  Itkenes  of  God  bimfelfe  ithox  he   leftlnminj 
 the  hand  ot  his  owne  counlell,    and  in  the    power  of  his      ^''*''     '^'^' 
 owm/reeivf^y '  that  lo  the  imnge    of  God  might  thee  j-^^j  ^^^^ 
 more   clcerely  Hiinc  m   him,  in  tliat  albeit  hee  could  ^4rc;o«  h^.i: 
 not  by  condition  of  nature  which  hee  was  to    receiueof 
 God,  yet  he  might  by  ele6lion-of  will  wherein  he  was  left 
 to  himlelfe  be  altera  lort  good  of  himlelfe,  and  hauing  the 
 Lordlliip  and  rule  oFall  other  things  committed  vnto  him 
 he  might  hereby  fii il"  fliew  Iiimfelfe  lord  and  ruler  of  him- 
 lelfe .   They  fhewed  that  man  beingthus  left  to  himfelfc 
 and  to  his  ownefree  tvHI  did  voluntarily  and  by  his  owne 
 ftee  m// fall  away  from  God  by  barkening  to  the  fuggeili- 
 ons  of  the  wily  ferpent,  and  heercby  diuefted  himfclfe  of 
 all  tiie  glory  and  happineile  whereto  God  hadenftallcd 
 him  in  his  creation.    This  they  teach  to  haue  beenetiic  o- 
 riginall  and  beginning  oFmans  finne,  whereby  he  dcftroi- 
 eci  his  ownefne  wili^    and '  liy  applying  it  volmtartly  to  that^  ^ng  Hypept . 
 that  was  eftill)  loft  the  power  of applyingit  to  that  that  is  good :  ''^'  j. 
 io  that  now  ^^free  will  being  captif^e  to/inne  auailcthto  nothing  ^  ^""'^  ^  'f''^' 
 h-t  onely  to  ctll.     Therefore  as  by  free  will  was  the  bcgm-    '  "'^'  ^  ^''' 
 ning  ot  finnc,  (o  they  hold  that  mfree  -wtllis  alio  the  con- 
 tinuance thereof,  bccaufc  man  though  ot  himlelfe  he  doe 
 nothing  but  finne,  yet  finneih  not  by  anie  intbrcement  cr 
 con.puifion,  but  ot  his  owne  accord  ,  of  his!  owne  free  and 
 voluntary  diipcfition,  hauing   fo   corrupted  hirrileltc  as  ^  ■■''''pP-  ''* 
 that  hee  hath  no  will  to  will  any  thing  elfe  but  that  that  is '^'''''''';(^''^" 
 enill.  Which  corruption  notwithftanding  hath  not  fode-)J,^,/p^  J,  ] 
 Itroy ed  nature  but  that  it  hath  left  therein,  "*  po([e  habere  fi- hb  % .. 
 
46  The  anfa^er  to  ©.  Sip?ops 
 
 demy  fojfe  habere  charitatem  :  a  capacity  off  atth ,  a  capactty 
 oflofte  and  all  other  vertue  and  goodnell'e  whereto  it  was 
 firft  created.  Which  capacitie  and  poflibility  ofnaturc 
 whiielt  they  declare  againit  the  Manichees,    they  ipeakc 
 indeedefometimes  (omewhat  obfcurely  cifrcevctll,  but  as 
 in  the  Catholike  church  where  they  prefumed  they  fhould 
 '^Am.  1. 1 7 .    ^'^^  ^^  vnderftoode  but  according  to  the  rule  of  faith  that ' 
 allgoodneffeisofGod,  andthacto^beleeuc  and  to  will 
 k  vhil.  1.19,   that  that  is  good  proceedeth  only  from  his  gift,  and  thpre- 
 &.^-'^i'         fore  tliat  whatfoeuer  they  faid  concerning  free  wil  to  righ- 
 I  Cont.i^epifi^  teoufneire  fliould  be  conceiued  of  wil  not  free  ofttfelfe  but 
 Tela^.l.  ^.c.7,  made  free  by  the  grace  of  God  :  whatfoeuer  they  faid  of  na- 
 tures poflibilitie  to  faith  and  Ioue,y  et "  to  hane faith  and  to 
 ^De^rxdcp*     ^4^^/ow  fhouId  bcc  conccjuedtobee  heworke  oi grace ^ 
 ja    .caf.s-     And  becaufetiiey  acknowledged  the  corruption   of  na- 
 ture by  originalliinne,  they  thought  no  man  w6uld  va- 
 derftandethem  but  by  this  -ruh^"  who  is  ab/to  chaunge 
 '^^fn^r-'p''^^'  nature,  but  hee  that  firfi created  nature  \  becaufe  they 
 prayed  to  God  forinfidcls  and  vnbeleeuers  that  they 
 ''.4ti'rufi,  de    might  repent  and  bee  conuerted  vnto  God,  °  they  thought 
 fradesffatiil^   DO  man  would  concciuc  but  that  to  repent  and  turne  to 
 cap.  J  4.  God  did  arilc  from  the  grace  and  gift  of  God,     There 
 
 p  .,.,  were ''none  yet  fprungvp  that  did  openly  oppugne  the 
 
 grace  of  God,  and  therefore  they  fpake  llie  more  fccurely, 
 and  bent  themfelues  maincly  to  tl]e  conuincing  of  thole 
 heretickcsagainllwhometheylpake.  But  wl.en  pelagius 
 the  heretickearofe  and  began  to  affirm  e  and  teach  that 
 man  hath  of  himfelfe  and  m  his  owne  nature  afree  wiil to 
 that  that  is  good,  that  he  hath  in  himfdfe  a  freedomeof 
 willtoconfentto  the  Gofpell  and  callingof  God,    tl^ 
 fame  church  that  before  refifted  the  Manichees,  refilled 
 him  alio,  and  hauing  affirmed  againltthem  that  freewtll 
 was  the  beginning  of  finne,  and  that  by  free  mil  man  flill 
 iCont,epiU.     committeth  finne  denied  againfl  him  that  mans  will  is 
 Tela^J.  i-cA.  8.  qy^^^  ^^  touching  righteoufnes  or  in  that  that  is  goody  vntillhee 
 ^vmlap^i.  ^^  wadefree  byhtmthat  hath  faid:  Jfthefonne(haU-makeyou 
 
 jrce 
 
Eftflle  to  the  IQng,  aj 
 
 free^  theft  are ye/ree  indeed,  Novve  by  reafon  of  this  herefic 
 tlicfathers  thcncefoorth began  to   fpeake   luore warilic, 
 and  Ibmewliat  to  abbridge  and  correct  that  libcrtic  which 
 either  they  the mfelucs  or  their  forefathers  liadvfed   be- 
 fore. Whereof  we  haue  very  notable  and  pregnant  exam- 
 ple in  S,  Aurtcn  hinifclfe,vvJio  before  the  arifing  of  the  pe- 
 lagians doubted  not  to  lay,  '  Bjrfiiceicpe  are  iomnjanded"  Dedu^h.anU 
 and  by  nature  vpe  haue  ^owertototiefpiritPiallthmgs.  But  at-  "^-^^'^ont.Ma. 
 terwardsconfidenng of  thofe  words,! jce  Cmh,'  Jtmajbee  J"'^''-'''**  ^?- 
 ask^d,  why  I faydeyi^y  nature  ire  haue  power  y  <rW  not  rather  cap^xt   ' '  '** 
 by  grace  we  havte  power. But  the  qpicfiion  was  againft  the  (JMa- 
 nkhcesconcerningnature.  And  fur  cly  this  doth  grace  labour  y 
 that  what  our  nature  beingcorrupted  cannot  doe,  ttmayheirKT 
 healed  be  able  to  doe  by  him  th.it  came  tofeeke  and  tojaue  that 
 that  was /ofiAnnnother  place  heh^dfmdf  ^yi/l/^.enntay  be-  ^  ^'f^""PfJ» 
 leeue  Gody  and  turne  them/dues  to  the  keeping  cfh/s  comman-  ^^^  '  '  '  *^' 
 dementesiftheywtlL  But  afterwards  he  e:spoundeih  him- 
 f  elfe,  °  Let  not  the  P.  lagums   thinks  that  it  i  [fpcken  to    their  "  H^trtSfMh.  x . 
 meaning.  For  it  is  true  that  all  men  mayfo  doe  if  they  will^but  ''^^' '  °' 
 the  wtll  is  prepared  of  the  Lordy  and  (of urn  [bed  with  the  gift 
 ofcharitie  that  they  may  be  able  to  that  they  wiH^  which  there 
 wasnotfpokenbecaujeitwasnotnecejfarietothatcjuefli  nthat  ""  Cont^^di-^ 
 wasmhaid  Again  he  faith,"  It  isinthe  power  cfmnnto  cha^c  mant.cap.  zC. 
 his  will  to  work  that  that  is  qcod '.  but  he    corrc^^eth  it ;  ^'  Ud 
 ea  potcjlas  nulla  efi  nifi  a  deo  detur  \  but  that   vowc  r  is  none  at  cab'I^   '    '^ 
 al  except  it  b  egine  tfGodywho  by  framing  cr  preparing-  thew'l 
 giueth  that  power.  Now  thele  layings  of  thefatJicrsagainll 
 theManichees  being  intended  to  Ihew  what  eyther  na- 
 ture was  in  it  fclfe  by  creation,  or  being  ccrrupted  what 
 it  IS  capable  of  by  grace,  the  papifts  lay  hold  ot  &  thereby 
 labour  to  vphold  the  doctrine  of  the  pelagians  that  in  this 
 corrupted  (late  of  man  there  is  remaining  a  free  will  to  al- 
 fcnt  vnto  the  calling  of  God,which  is  a  faculty  of  nature  it 
 felfe.&  not  the  worke  of  the  grace  of  Gcd,B"t  the  rigour 
 ofthefayings  of  thofe  former  fachers  wee  rnuft  regarde  to 
 qualifie  by  Saint  Auftins  example  and   rules,  and  by 
 
 the 
 
48  Vye  Mfii>er  to  ©.  ^tjhops 
 
 the  declarations  of  them  to  whome  God  gaue  occafion  by 
 theherefieofthe  Pelagians  fuither  to  enquire  andlearch 
 the  verity  of  that  point.  Albek  in  the  handling  ofthatque- 
 ftion  it  fhalbefhewed, God  willing,  thatthey  themfelues 
 haue  fufficiently  freed  themfelues  fro  that  which  tlie  Pa- 
 pifts  fo  much  labour  to  hang  vpon  them,  But  as  touching 
 the  tellimonies  of  the  fathers  which  he  Jleageth  here  they 
 nothing  hurt  vs.  Socrates  reportcth  it  for  tneManichees 
 herefie  to  deny  free  will.  We  fay  it  was  fo,  and  that  it  was 
 Pelagius  his  herefie  to  afErme  it :  we  difclaime  them  both. 
 Hierome  in  his  preface  of  his  bookes  againft  the  Pelagi- 
 ans alleageth  that  it  was  the  dotage  of  the  Manicheesto 
 take  away  free  will,and  in  the  books  them{elues  difputeth 
 ,  againft  free  will  in  that  meaning  wherein  wee  deny  It  fay- 
 VeU^Mh^i.  "^g  lh2iX.tlnstsmans greatejt  righteoajnejls  to  thinkethat 
 rvhatfoeur  vertuehe  hath,  it  isnst  his  owne  htit  the  Lords  that 
 »  Lih.z.'.  hathgiHen  it  \  *  thut  all  the  good  we  do  is  CJodi'.and  by  occafi  - 
 
 *  ier.14.6.7,    on  ot  the  words  of  the  Lord  by  the  Prophet  leremy,''  /will 
 plant  themthat  they  m^y  not  he  rooted  out  &1  will ^ine  them  a 
 '  ^"'°'''     •     hart  to  k>tow  ms  :  '  7/(aith  hee.  minde  and  thought  beegiuen 
 of  God  y   and  the  vndcrji  binding  of  the  Lord  grow  from  the 
 roote  of  htm  th^t  is  to  bee  k*towyie^  where  is  then  that/o  proud 
 vanntingoffree  will?  As  for  S.  Auftm  no  man  hath  troden 
 the  path  for  vs  fo  plainely  and  fully  as  he  hath  done.    He 
 condemned  the  Manichees  '.  lb  doc  wee.  He  condemned 
 *■  ^u^  »»  loan,  the  Pelagians  and  in  the  Pelagians   condemned  the  Pa- 
 ^J^''  n^'j     r    piftcs:andfodoewe.  He  faith,  and  out  of  him  the  Arau- 
 2.c4/».  1 1.         licane  Coumell  faith  :  ^Kon:anhatioo^his  owne  but  ondyto 
 ^  ^Kgiift.ihid,   lyeandto  finne*^wh4tisamanbyth.it    that  is  hi  s  owne  ^  but 
 tra&.^p.  whatheisbyhisowne/in?  As  tor  free  mW  it    read'ly  run- 
 
 Depra  ef .  ^cfhandfioweth  tOKOughtinejfe,  hvX'freewilltoloHoCjodwe 
 i  EfJifi.Aoj'  lojibjthegreatnej[eof\Adams  finney^who  abufmg  his  free 
 ••  Emhir.ca,io.  will  Icfl  both  himfelfe  and  it  al/o'.  lothat  now  ^' men  labour, 
 »  Depeccat.  fgdthhc, to finde  fnoHrwill/ome  good  that  isour  oivne  which  we 
 mer.  &-remif  f^^^^  ^^^  ofGodlbfit  how  to  fade  tt^  I  knorp  not.  No  more  doe 
 '*  "^'^  *  wejf  M^BilTiopcanfind  It  let  him  vycareittbut  whether  he 
 
 can 
 
Epiflle  to  the  IQng,  49 
 
 can  or  not  wc  fhall  findc  when  we  come  to  the  handling  of 
 thatqucftion.  Inthe  meanc  time  let  him  know  that  this 
 obie6Uon  of  liis  is  but  the  olde  rotten  cauill  of  the  Pelagi- 
 an hcretickesagainft  the  Godly  Bifliops  andpaftoursof  i^.^^^^^^^^^ 
 Cliriftes  church,w  horn  for  denying  xhavfyee  nilhhty  ^  re-  Ttia^j,t,c,  x  ] 
 pnched  with  the  name  ofmamches  and  faid  that  they  them- 
 Celucs  maintained  the  Catholickefatthagaijijitheprofamnes 
 tftheMamches.lo  whom  S.Aultin  aniwered  as  wc  nowe  ^ 
 ^n{\Ncrh\TXi'^  The  Mtintches  deny  that  to  man  heifjg  made    I^id*caf,z* 
 good  the  hcginnirgtfefiillrfashyfreemil.  Thefelagtansfny^ 
 that  tnan  betng  m w  emllhathfree  willfpi^ciemly  to  keepe  the 
 comandemeKt  that  is good,Thecatholicke  church  reprooueth 
 them btthifayingto  the cne^Qodmade  man  it^Ji,  and  to  the 
 other,  if  the  Somie  pi  all  make  you  free  then  are yee free  indeed 
 This/rtff'^cw!?^  wc  teachashedoth,as  heercafterlhallap-  ^ 
 
 peare,  ^ 
 
 7,  W.  BisH  OP. 
 
 »  One  Produs  an  errodoHs  Origcnift  taught  thatjinne  ypas  ^/">^  htr,6^ 
 not  tal^en  arpay  in  Baptifmejbut  onelj  coutredas  is  recorded    ""'"" 
 bythat holy m'in and anmient Father E^v^hi^n\\xsj!A,V'EK'-'    ^^'  ^' 
 Kl'NS(tn  the  name  of  the  church  ofEngladjaffirmcth  tnltke 
 
 manner fthe  urigwallfthne  remainethfiillj  and  raigneth  in  the  ,  j 
 
 regenerate  ^albeit  it  ts  not  impute  dvnto  them* 
 
 R.  Abbo  T.  < 
 
 Hcere  M»  Biflxop  vnwarcs  hath  flieathed  a  fword  in 
 his  ownc  fideSjCiting  vnder  the  name  of  Proclus  the  herc- 
 iticke  the  wordtsot  Me ihodus  a  Cathohcke  and  godly 
 bil'hop  againlt the  hcrcfie  ot  Proclus  and  his  matter  Ori-  ' 
 
 gen :  Hee  faw  in  Epiphanius,  fec^nuntur  nunc  "Prodi  verba, 
 
 Heerc follow  now  ihe  wordes  of  Proclus, ziid  his  lips  hang-  ^ 
 
 ing  m  his  lightjhe  could  not  lee  but  that  all  the  difcourfc  "\ 
 
 following  was  the  wordes  of  Proclus:  whereas  the  words 
 of  Proclus  are  but  a  few  lines  in  the  beginning  and  then 
 H  followcth 
 
JO  Tl?e u^nfwer  to  V.'B'tfhops 
 
 followcth  by  Methodius  a  large  refutation  thereof.   Now 
 M.Bifhop  chough  againit  his  will  ackno vvledgeth  that  the 
 author  of  thofe  words^hovvfoeuer  hee  miftooke  him,  did 
 teach  the  very  felfe fame  chat  M,  Perkins  and  the  church 
 ofEngland  doth  concerning  finne  remaining  after  bap- 
 tifmc,as indcedc  hec  doth.    It  followeth  therefore  by  M» 
 Bifliops  owne  acknowledgement  againft  his  will  that  the 
 dodrineot the  church  ot  England  by  the  teftinionie  of 
 Methodius  bifhop  of  Tyrus,  approoucd  alfb  by  Epipha^ 
 nius,  is  the  auncient  doctrine   of  the  Catholicke  cliuich 
 and  that  the  dodrine  of  the  church  of  Rome  which  M» 
 Billiop  defendeth  is  neWjhercticali  and  f  alfe.  Now  for  fa* 
 tisfaOiionoftheRcader,  icistobe  obferuedthat  Proclus 
 accordingtothedo6trine  of  Origendid  teach  that  the 
 foule  had  a  being  before  the  body, and  being  firft  crea- 
 ted did  (inne,and  for  the  finne  that  it  did  was  put  into  the 
 body  as  into  a  prifon,  and  tliac  this  is  to  be  vnderltood  in 
 »G«nj.tx*     that  It  is  faide  after  mans  fall  chat  God  made  them 'gar- 
 ments of  skinnes,  that  is,  faidchey,  hee  made  chembo* 
 dies.  Therefore  hee  held  chdC  this  body  being  die  prifon  of 
 thefoulefubie6lcpfinn  and  corrupcion,  andferuingbut 
 for  the  vfcs  of  chis  life  is  not  chac  body  wherewith  we  fhail 
 rife  againe,  but  chat  it  fhall  be  another  of  more  diuine  fub- 
 *  e.-fti,  A  A        ftanccja  more  excellens  and  Ipirituall  body.  To  this  ^  Me- 
 thodius anfwcretli  and  Hieweth  by  the  Scripture  that  man 
 confift-ed  of  body  and  foule  before  his  fall,  and  that  the 
 body  was  compartner  with  the  Ibulc  in  finne;that  the  bo- 
 die  cannot  be  (aide  to  be  the  prifon  of  the  foule  for  a  pri- 
 fon is  a  place  of  relf  raint,buc  the  bodie  is  not  to  the  foule 
 any  reftraint,buc  rather  die  inftiument  and  helper  thereof 
 ftifinne:thsrcforethatthcfo^/-£'j  cf  skinnes  cou\fl  not  im- 
 portthc  making  of  bodies, but  did  rather  import  the  clo- 
 thing of  the  body  with  mortalirie  anddeath,andd)atfor 
 that  caufb  God  did  cart  man  out  of  Paradile  diat  he  might 
 die»  The  end  whereof  in  part  fliould  be,  that  in  death  the 
 ,  euilUn^l  finne  whicliman  had  wrought  in  himfdfe  migiic 
 
ethinawall,faithl.e,chcrprcadingof  the  roots  tHcreof 
 
 being  taken  a  funder,  and  the  tree  being  puUcd  out,  the 
 ^^.alhs  of  thelaiiie  ftones  repaired  and  made  new  agame. 
 cuenrofinnehauingfpreaditrooteslargely  mman,  by 
 d.nolmionofdeathisairodiflolued,  and  the  body  ciien 
 ot  the  famepaits  is  raifed  vp  againe  immortaU,finnc  being 
 whollyc-ndvtterlydeftroicd  :  Then  follow  the  wordes 
 which  M-BiOiopintcndeth.  Fcrfohr.gas  the  hodjlmeth 
 a.d  vntmt  die,  pnr>e  m^fi  needes  Hue  mthali  ^rn^^'ar^lyh-' 
 dwg  m  vs  the  rootes  oftt^dbeit  outrfardlyhj  the  checks  of cha 
 fi^Le.ts  .ndadmcmttcns  tt  be  brtdled  &  refratmd.  Otherj 
 mfe  it  y,ouldmtfdlom  that  after  our  tllummatto  rPeJhoHid 
 dovn^uJiljfffmewere-^holljandcUarely  t^k^n  fromvs. 
 Butr.,i  ifter  that  we  bdceue  ,andarc  haptjed,y,e  are  often 
 ioundinfwncs.Wh.r4orecertdneitis,thatfmneumM^ 
 dcr^on^MdU^cdafitepbJf^ith,thaUtfmynotbr^>^gforth 
 
 nctfcmefruites,  b.t  tt  ts  r.ctpfdvf  bj  theroctcs^udmw 
 
 JcedLholdbacl^oHretimou^ktsardl.ftsastheffrouts 
 
 thereof,thatnobitterrootffrn^g^ngvfmajty^fieivs,notftiffc^ 
 
 ri,fthebudsthat^rec/ojcdvpwithmtobeopemd,tocomet<, 
 
 a,nrcy^th,**'flr^atonofdcarineHenasabMher.v:g&^^^^^ 
 
 ti^latthedeefefrt^girgrootuBs.tthentheveryth^^^^ 
 
 jMneslhdbedone.r.ay,^ndtofaythetrmh,tk^^^^^^ 
 
 r,lethnott.ftmonieoftheScnftHre:fortheafcBleack!or, 
 
 led2,ethtbattherootoffmisnotwholytakinfromme,,f^^^^^^ 
 
 ll^.r,that,>.r^eM's,mmyfleJhdwfth.^^^^^^ 
 
 tomhsprefer4wnhme,butnottcdothatghod:ForIdonot 
 
 th^.aocdthatIwoddbtatheemlIthatIwoddr.ctth^^^ 
 
 Koi  ,fldoeth.tl  y^wHldnct.tt  ts  notlth.tdoeU  b.tfmc 
 thatdmllethmmeddehghtthenintheLiwofGodastouchj 
 
 ^m  the  vmerrmnM  ^  fee  ^'.mthcr  law  mmymer^^bcrs  rebel-- 
 lLaz-i.fltheLwofn^mtr.de,andhcidirgmccafnue^^^ 
 
 the  law  ohnne  which  is  tn  my  mcmbersScfarre  rs feme  from 
 Mgr^Lftdvttcr.yrcctedcfttforitf^^ctyctfutedead 
 
ji  Tl?e  yftfper  to  ©.  'Bijhops 
 
 hut  liueth&Ct  Thus  Methodius  plainely  affirmeth ,  that 
 finnc  is  not  wholly  taken  away  in  baptilmc ;  that  it  is  kept 
 in,  and  the  fproutes  andweedes  tliereof  are  ftill  nipped 
 and  checked ,  but  yet  the  roote  ftill  reinaineth  hidden 
 wichm,  andchatitdyechnpttillwedie  ,  and  proueth  it 
 by  the  fame  vvordes  of  the  Apoftle  which  wee  alleadgc  to 
 the  fame  purpofe.  Now  where  were  M«Baliops  wits  that 
 could  thinke  tiiat  thcfe  words  were  the  words  of  Proclus  ? 
 Surely  he  read  the  place  very  earely  in  the  morning  be- 
 fore he  had  his  full  lleepe  ,  or  late  after  fupper  when  hee 
 fhouldhaue  bccneinbedde,  or  clfe  hee  borrowed  them 
 from  fomeofhismaifters  the  lefuites,  who  make  as  httle 
 coniciencc  what  they  (ay  as  he  doth.  We  mull  be  content 
 with  fucli  llufte  as  he  can  y  celd  vs :  the  broker  can  offer  na 
 other  wares  then  hee  himfelfeliath  recciucd  of  the  mer- 
 chant- Yet  we  are  beholding  to  him  jthat  if  we  had  wan- 
 ted teftimonic  of  antiquitie  to  prcoue  thatfinnc  remai- 
 neth  after  baptifme  ,  as  God  willing  he  (ball  Ice  hereafter 
 wc  doe  not,  bee  would  doe  vs  the  pleafurc  to  furnilh  vs 
 J  L***l  '^  *  **^'  therewith '  Tloat  isa  true  froofe  andwithout  contradi^tmy 
 faieth  IreneuSjW^/c/?  brifjgeth  tokens  for  the  tefitfying  of  tt 
 from  the  very  adnerfartes  themfclnes3^^'^^  wil  not  tliankc 
 himforitjbecaufehis  purpofe  was  toabufc  and  decciuc 
 his  Reader jand  by  the  name  of  an  hereticke  to  traduce 
 that  which  was  indeed  the  profeffed  do^lrinc  of  the  church. 
 Now  he  was  very  loth  that  one  lie  fhould  goehccrc 
 alone  without  a  fellow,'  and  therefore  to  make  vp  the 
 paire,he  faith  that  M.  Perkins  in  the  name  of  the  dmrch 
 of  England  affirmeth,  that  originall  flme  remaincth  Ibll 
 andraigncthinthe  regenerate, whereas  M,  Perkins  and 
 the  church  ofEngland  affirme  onely  the  remaimig^  and 
 not  the  raigning  cf  fin  in  the  regenerate,  according  to  that 
 that  the  wordes  of  Methodius  haue  before  defcribed.   So 
 i-par.-^j-         'M.Fcrkins^\!dn\y  i2lth^ that  that  very  poTv.r  erftre^gtb 
 Tvher e by  finneraigneth  in  man^^  taken  away  in  the  regene^ 
 r^fr^-jand  in  the  ^c  quoted  by  M,  Bilhop  affirmeth  no- 
 
 thmg 
 
Epijlle  to  the i\uig,  j j 
 
 thing  to  the  contraric  .    VVcc  take  for  our  direction  the 
 wordes  ot  the  Apoftle, '  Letnotfinne  raigne  mjour  mortall  •  Po^^.  \  z. 
 bodj.  Whereupon  S.Auftm  faith,  ^  He c faith  not ^  let  not^  jiugufi.in 
 finnc  bsy  bnt  let  notfinne  raigne  in  your  mortall  body^  Jo  loner  I'tn.tra^l.^i 
 asibmlittefijt/me  mtift  necdes  bee  in  thy  members  '.  let  the 
 raigmng  thereof  yet  bee  tcken  nway :  doe  not  what  tt  biddeth 
 thee.Thns  M.  Buhop  euery  way  confoundeth  Jiuiifelfe,& 
 can  fin  Je  no  place  where  to  (land  fure. 
 
 8,  W.  B  1  s  H  o  p, 
 
 \o\nn\2inwas  accounted  a  morfier  by  %,kus\i({^mc  for  de-   ^ 
 fnding  honeft  marruige  to  be  of-cejaallvertue^  G^  ment  vptth  c.  z  z.&  /;«r."8 1 
 ihaf  ytrginity.andfat'.h  further  that  this  herejie  rvasfo  fot~  Ter/qns. 
 tijh  andfte/h/y.that  it  could  not  deceiue  any  one  learned priefi  ^"Z-^^i * 
 but  only  feme  ft  rvfmple  andcarnallvoomen.lfet  this^our  Eng- 
 Upj  ch.impion  blujhethnot  to  aff,rme  that  mariage  is  not  onelj 
 ecjually  but  better  alfo  in  diuerfe  rejpe^s  then  Virginitie,  ,  -^ 
 
 The  fame  oldreprobate  heretic\^barkedalfo  (?gainfl  appro  .  * 
 
 uedfeafis  andfafimg  dales, fo  do  mofi  of  our  Mtrnflers  at  this 
 timet 
 
 R.  Abbot. 
 
 Hitherto  M.  Bifhop  hatli  fought  with   ftickes  and 
 ftravveSjbutnowhebeginncthtotallfomwhathandfome- 
 ly  to  his  weapon,  fhenameof  Aurtin  carieth  with  it  fomc 
 preiudice,  andlomemcn  happily  may  be  lonievv hat  moo- 
 ucd  therewith  in  this  matter,butyet  we  mufl  confider  that 
 this  note  was  long  fince  giuenof  hinijand  lie  by  his  bookes 
 otRetra6tations  hath  confirmed  it:  '  WhiUflhee  fpahe  cf^Gehnad.ca^ 
 many  matters  it  befellhtm  which  the  holjghofifai'h  by  Salo-  '"^  '^W^-  y>rcr*. 
 man :  In  muchfpeech  a  man  cannot  efcapefome fault, A^\Ti^ 
 iti  s  here  to  be  remembred  that  the  queftion  is  not  here  of 
 S.Auftins  opinion,  but  of  the  Do6lnne  of  tlic  church  of 
 Rome.  And  albeit  S.  Auftin  doc  fay  that  the  fame  church  b  j^utuf.  j{t. 
 ofRsuncdid^mt^hti/yreJifi  louinian,  yet  how  the  matter  t'-d(7,//.z.f,ii. 
 
 H  I  went 
 
 I 
 
54  The  JhJ%ey  to  D.  ^iJJ?ops 
 
 went  vvc  fliall  better  Vnderftand  by  S.  Hicromc,  who  be- 
 ing then  a  member  of  the  churcii  or  Rome  was  a  principall 
 =  EraCJnarru-^S^^^^^  fciiatcaufe.  *  Erafmus  obferueth  truelythatiiu- 
 mentMb.adu,  ftm  chargeth  louinian  with  fome  errours  whereof Hie- 
 lottinUn.apstd.  romc  maketh  nomention^who  would  net  haue  pafied  by 
 H,tr9n.  them  iflouinian  had  taught  them,  whereby  it  afpeareth 
 
 ashecoIIe6lcthj  that  Auttin  had   neyther   read  ivuinsms 
 l^ooks  mr  Hieromcs  bockes  agai:^J}  Ismnian^bi.  t  only  hy  peoples 
 rumours  ^  udke  had  learned  that  that  he  knetv  concermnglo^ 
 utnian,  and  therefore  he  miift  ncedes  bee  the  lefie  able  to 
 iudge  or  report  concerning  him,  Moreouer  it  is   not  to 
 be  omitted  tiiat  Epiphanins  in  his  catalogue  of  hcretickes 
 hath  not  reckoned  louinian  amongft  them  though  huing 
 atthenimetime.  He  maketh  mention  of  fome  nor  ashe- 
 <*  Hfiph.h^.  6i .  retickes  but  as  being'^w  orofthex:hurchpn\y  termerh  them 
 -^/o,.  ohu         too  remijfe  and/oft^  who  dtdferjrvade  women  to  giue  ouer  (^ 
 to  retell  the  accomplijhi^g  or  coKtinuwg  of  that  courje  ofperfe- 
 ^.'on,a.s  it  was  called-in  virginirie  and  fingle  lite*  Whcrcb v 
 certaine  it  is  that  this  imputation  of  Iiercfie  waslaied  vp- 
 on  louinian  by  the  priuate  opinion  of  (ome,  and  not  by 
 the  vniuerfalliudgement  of  the  church.   AsforS.  Auftin 
 to  yeeld  him  his  due  he  hath  euery  where  fpoken  holily  & 
 reuerently  concerning  mariagc,as  it  became  him  to  doe  of 
 the  facred  ordinance  and  inftitution  of almightie  God : 
 neither  doth  hee  by  commendation  of  virginitie  breakc 
 foorthinto  thofe  rude  and  vndecentfpeeches  thereof,  as 
 Hierome  and  fome  other  haue  done  :  and  indeede  as 
 touching  the  very  ftate  of  manage  and  virginitie  there  is 
 little  or  no  difference  betwixt  him  and  vs.    We  acknow- 
 ledge the  gift  of  virginitie  and  continencie  to  be  an  excel-i 
 lent  giftjbut  yet  a  gift  of  externall  preeminence  with  men, 
 not  a  gift  of  internall  and  fpirituall  righteoufnefletowards 
 *.^«5'.A«j«;>.QQj.ofthofc  good   p(ts' vndefacia J  hene^  non^ffa    te 
 f  jj^  \,tcccit       f<^^^'^^^  bonum^  whence  thou  maiefi  doe  goody  not  which  them- 
 mtr.t^Syrtmlff,  y?/«^-^<^<?f  w^i^tf^^^^^W^asS.Auftindiltingui/heth,  orac- 
 Ub.i,cap,  I  s.    cording  to  another  dillin6lion^of  thofe  good  diings  ^^ui- 
 
 bits 
 
Efi?iletotbei\ing.  <r 
 
 h  r/  m  lit;  vtifur  m^hs,  non  cjuernm  mains  vfas  ejfe  mnpotejl: 
 Vfhi.h  an ens/lman  vjeth  eully^  net  vihereof  there  can  be  no  ill 
 vfsatalL  iiuch  arc  die  gift  ofprophecy,  the  gift  ot  mira- 
 cles, the  gift  oftongucs  and  interpretations  ot"  tongues, 
 which  not  by  prerogatiuc  in  hauing  them,  but  by  righce- 
 oufnesin  vfing  them  doe  yeelda  man  acceptation  and  re- 
 ward with  God,  For  cuill  men  n)any  times  haue  the(c 
 gifts  and  fuch  other  hke,  and  are  no  wiiit  the  better  tor 
 them :  they  excell  other  men  thereby  and  arc  not  the  nee- 
 rer  towards  God.Soamongllthe  heathens  the  Veflulvtr- 
 gtns  confeGratcd  ro  idolls,and  in  the  Gofpell  ihefooltflj  ?  tr- 
 
 gws,  if  we  will  (b  take  it  had  *  the  tntegriiyofthepjh^  but  s  jtii^ufi^U-  ,  Jj 
 
 with  God  it  yeclded  them  neither fauour  nor  defence.  If  »'/•  j  f.  -^ 
 
 diereforethe  queltion  be  betwixt  the  maried  and  the  vn- 
 maried  we  briefly  afifirme    that  uteris  par  thus y  all  other 
 things hetngequalLwdalik^,  fingle  life  addeth  nothing    to 
 t!ie  one  with  God  which  mariagedetra6leth  from  die  o- 
 tlicr.    S.  Auftin  iuppoleth  as  the  very  ground  ot  his  afler-i 
 tion  that  in  virginitie  and  fingle  life  there  is   greater  holi- 
 iicfle  and  dcuotion  towards  God  by  being  withdrawen 
 from  the  bufinefle  and  troubles  of  this  world,  that  the  vn- 
 maried '"  doethinke  vpon  him  more  plentifully '.  doe  feme  him  i*  Defanff  t/V- 
 more  inflantly ;  dsepleaje  him  more  attentittely,    Wiiich  be-  ginit.cap,  17. 
 ing  fuppoied  wee  will  not  denie  but  that  in  reward e  with  ^'  ^'  ^''"o  '^<"»- 
 God  the  preferment  fhalbe  giuen  to  fingle  life.    For  eiien  '"^  ''*^'  ^  ^ ' 
 amon?,ft  the  maried  he  that  doth  the  "reateft  feruice  lliall 
 haue  the  grcattll:  reward  J  '  ff.vf^y  w^« /;;>   wages  according  ■ 
 tohiiworkc.     So  therefore  if  virginitie  exceed  mariage  in  "  *  *"^*^*  ' 
 duetic  and  feruice  vnto  God,it  fhall exceed  alio  in  recom- 
 pcnce  oi  rewaid  :  but  if  niariagc  cquall  virginitie  in  the 
 workeofGod,  wcdoubtnotbutrewardei.fglorie  flialbe 
 to  both  alike.  Indeedc  fingle  life  in  it  fclfeyecldcth  more 
 conuenienthbertytolerueGod,    and  therefore  where  it 
 may  be  Injhly  obicrued  is  to  that  end  luiliy    to  bee  prefer- 
 red.But  mariage  and  lingl^  htir  are  not  alw.;ycs  Sc  to  eucry 
 man  the  fame  that  they  are  confidcrcdinthciiiiclucs  to 
 
 be 
 
5^  The  Jrfuptr  to  B.  !Bip?ops 
 
 be.  For  fometime  the  vnmaried  careth  more  for  the  thbg^s 
 ofthsvorlde  then  the  maried  doth  :  and  Ibmetimes  the 
 maried  careth  more  for  the  thiy:gs  of  the  Lord  then  doth  the 
 vnmaried.  The  maried  many  tunes  is  notfo  much  dillra- 
 6tcd  by  occafions  of  the  world  as  is  the  vnmaried  by  wralt- 
 ling  and  ftriuing  to  preferue  the  integrity  of  the  flefhe. 
 
 \  Gr-^r.  '^ATJa,  k  J\^either  manage  ncr  (it'gU  lifejidkh  "^ciZtanz^^ne^  isjm h  hy 
 
 tn  laud.  Gor^.  ^^f^^jrg  ^j  can  etihir  tte  vs  fehoUy  to  God  or  tht  wcrid/jr  nhoU 
 Jj  keepe  vsjrom  either yhut  it  is  the  mind  that  rghtlj  vjt  th  the 
 fame  ay.dworketh  either  of  themto  vertue  ^  Asiingle  hfe  is 
 no:  alwaies  a  helpe/o  is  not  manage  alwaies  a  hinderancc 
 to  holinefle  &  deuotion  towards  God,  as  when  in  maried 
 eftate  and  in  the  alfaii"es  of  this  world  tiie  heart  is  framed 
 
 1  ^  Q^^  ^  Q  to  the  rule  of  the  ApofU  es, '  that  they  whic  h  haue  mues  (fee 
 as  though  they  had  none, and  they  which  weepe  as  though  thiy 
 rvept  not,  and  they  that  reioyce  as  though  th'y  raoycednct^And 
 they  that  buy  as  thopfgh  they pojfcjfed  nct^and  they  that  vfe  this 
 world  as  though  they  vfed  it  not ;  and  men  being  bodily  em- 
 ploied  here  vpon  the  earth,  yet  cary  their  afile6liomfo  as 
 
 ''PlnL^^io.  thattheir  "  conuerfationisinheauen.  Inawordwe  are  to 
 conceiuc  the  fame  of  fingle  life  and  marriage  as  of  free- 
 dome  and  bondage*  Freedomc  is  a  more  blefl'cd  and  hap- 
 pie  flate ,  and  giueth  a  man  greater  power  of  himlelfe  to 
 beflow  himfeltc  to  the  Lords  vfc,and  therefore  the  Apoftlc 
 
 •  I  Cor. -J  ,21.    faith  to  him  that  is  bound, "  if  thou  maieji  be  free  vfe  it  ra~ 
 
 *  Gal.i  .23.      ffjef.^    And  yet  the  fame  Apoftle  telle  th  vs  that "  tn  ChriB 
 
 lefus  there  is neytherhondnorfreeX  that  neither  freedome 
 commendeth  a  man  the  more  to  God ,  nor  bondage  any 
 whit  empeachedi  him ,  but  either  of  them  is  molt  prefer- 
 red with  God  as  either  of  them  is  beft  beftowcd  to  the 
 r  I  Cor.T.  40.  g^^O'  of  God.  S  o  is  the  freedome  of  fingle  hfc "  more  hlef- 
 fed  then  the  bondes  of  mariagciand  yet  where  marriage  is 
 alike  in  feruicc  of  Godjitis  alike  accepted  with  Godasfin- 
 gle  life*  This  doftrinc  louinian  taught  in  Rome  againfl 
 thcfuperftitiousconceipt  that  was  then  in  growing  that 
 there  can  becnoholinelfe  in  mariage  comparable  to  the 
 
 holineiltf 
 
EpiHle  to  the  K'ng  yy 
 
 liolinefle  of  profeflcd  fingle  iife.    He  affirmed  that  albeit 
 in  relpe6l  otthe  encumbrances  and  troubles  and  cares  that 
 are  incident  to  mariage  virginitic  were  to  be  preferred, (in 
 regard  wliereofhehimfelfe alio  liued  a  fingle  iife  as  **  Au-  '^jiu^Sur.^i. 
 rtine  witneflcth  )  yet  that  virginitie  of  it  felfe  is  a  thing 
 meerelyindifferentjandwithGodforit  fclfc  hath  no  pre- 
 ferment before  mariage:  and  by  the  examples  of  holy 
 men  and  holy  women  mentioned  in  the  fcriptures,  patri- 
 arches,prophets,prieihand  their  vviues  perfwaded  that 
 mariage  war.  as  holy  an  eftate  and  as  plcafing  vnto  God  a$ 
 fingle  life,  He  taught  by  the  words  of  the  Apoftlethatit 
 js  hetter  '  to  marry  then  to  harne^tltcx  openly  to  cnioy  huf-  '  i.Cor  7-  ^. 
 band  or  wife  then  fccretly  by  incotinency  to  be  diftra6ted 
 in  mindc  or  to  giue  place  to  Satans  temptations,  by  filthy 
 luft  .His  preaching  tooke  that  effect  in  Rome  that  fundry, 
 both  men  and  Women  hauing  profeffcd  virginitie  and 
 continency  did   thereupon  leaue  the  profeffion  thereof  ^ 
 and  betooke  themfeluesto  mariage,  as  both 'by  Hie- ^^^^"^^'r^i 
 rome  and  Auftin  doth  appeare.    louinian  had  written  /„*'«. 
 feme  what  ofthis  and  other  matters,  which 'ycw^r  brethren  ^ugHflMr.  8» 
 asHicromc  calleth  them,  lent  from  Rome  to  him  being  &'B^trail.l.-i. 
 tiien  asisfeemeth  in  Paleftina,  prefently  Hierome  with  all  '^''^^»• 
 indignation  and  ftomacke  writeth  his  two  bookesiigainft  '^'^^'*'^' 
 louinian,  and  to  lay  as  the  truth  is  whileft  he  ycelded  to  "'*"** 
 much  to  his  owne  humor  for  commendation  of  virginity 
 he  wrote  very  bafeiy  and  prophanely  concerning  mariage, 
 ?^w«Mf/?i/i'j' a  gentleman  of  Rome,  a  friend  of  Hierome, 
 a  man  of  great  learningjlighting  Vfon  thofe  bookes  and 
 taking  view  of  them,  conceiuing  what  offence  and  dillikc 
 they  were  likely  to  breed  to  their  authour" laboured  to  "Hthom.tfujf. 
 fiippreflcthemjthat  before  they  went  any  further  abroad  pcpr.adTam- 
 Hieroine  himfelfe  might  better  confider  ofthemanda-*""*^^-/^"^'^* 
 mend  what  might  fecmcamifle.     Eut  it  would  not  be:  '"^'''^'"*'"''*»^ 
 abroad  they  went,  and  raifed  in  Rome  exceeding  oblo- 
 quies and  clamours  againft  him,  and  fcant  any  fpcecJi  of 
 any  hercticke  had  becne  more  odioufly  takcn,as  may  fccm 
 
 I  bf 
 
3  Hieron.ad 
 Tammash.A- 
 folitg.pro  lib , 
 adit.loftinkn' 
 
 r  ikd. 
 
 h^eref' 
 
 ^Ttriullex- 
 hortat.ad  Ca- 
 ftitat, 
 
 '»  Ori^eiLetj^ud 
 
 ^polo^ia. 
 'In  Math. 
 
 ^  ConclLtem. 
 Can-.MoftoL 
 cap.6. 
 
 5  8        The  Anf^er  to  V.  Sijhps 
 
 by  that  that  Hierome  himfelfe   reporteth  then  was  that 
 that  he  wrote.Heercupon  he  wrote  to  Pammachius  an 
 "  .Aplogie  of  thole  bookes  to  amend  tlie  matter  lb  much 
 as  might  be,and  to  qualifie  the  offence  taken.    In  that  A- 
 pologteit  appcareth  that  fome  there  were  indeed  that 
 blamed  loumianj  but  euen  they  aho  blamed  him:   Etme 
 ^  adpterfirmm  pAriter  reprehendnnt:  They  finde  fault  -with 
 me^andwith  mine  adnerfariealfo,  And  what  was  the  occafi- 
 on  otali  this  tragcdiei*  What  was  the  matter  for  which 
 lie  fuileined  all  this  difpleafure? ''  Grande  pacuhm:  euer- 
 faftmt  ecclsfw.erbis  audire  non  foteji  fi  virginitatem  dtxi- 
 m  's m •tndtorem  ejfe quaitnHptiai :  ty^  hiiiuQHS  offence  :  it  ts 
 the  overthrow  of  the  church:  the  world  cannot  endure  to  hears 
 it,  that  i  [hoddpiythAtvirginitiejs  of  greater  p.ir it j  and  ho  ~ 
 line^e then  mariedefi ate.     Behold  hcere,  M.Bil'hop,  the 
 churtli  of  Rome  greatly  offended  to  heare  it,  and  accoun- 
 ting it  as  a  llrange  dc6lrine5tiiat  virginitie  fhouldbe  affir- 
 med to  be  a  more  holyefiate  of  life  then  manage  is.     Yea  Sl 
 before  that  time  the  fame  church  of  Rome  in  condemning 
 the  Montanilt  heretickes  condemned  this  opinion  alfo* 
 For  the  Montaniftsdidnotonely  x^itOi^ fecond  tnariage^ 
 asAuftinnoteth  of  them,  but  they  accounted  manage 
 '  wholy  to  be  a  more  prophane  and  vnholy  ftate  then 
 might  If  and  with  the  perfedion  of  Chriftian  life*     This 
 Origen  vpbraideth  them  witii  as  faying  thereby  in  effeft, 
 ^  Come  not  neere  me^for  I  am  holy -y  for  I  take  no  wfe,  hat  am 
 ^^xz^rite  ofCfodrdi  man  vowed  and  feparated  vnto  God: 
 which  the  fame  Origen  elfe  where  calleth'<i»  immoderate 
 GrvnreafonablepHritieay.dcleannes,  The  affe6lion  of  which 
 puritieand  cleannefle  euen  by  bilhops  and  priefts  was 
 cenfured  by  the  auncient  Canons  which  in  the  church  of 
 ^'  Rome  did  goc  vnder  the  name  of  the  ApoflIes/7^^//f 
 my  b'fhop  orpriefi  diddi/mijfe  hts  wife  vnder  pretence  ofpiette 
 or  deuot  ton  towards  God,  he  Jhoald  be  excommfinicate^andif 
 he  did  therein  perfjfy/hould  be  degraded.  It  was  therefore  a  n 
 odious  matter,  and  plaine  herefie  in  the  opinion  of  the 
 
 auncient 
 
Epi/lle  to  the  IQng,  jp 
 
 auncient  church  of  Rome  to  attribute   any  fuch  preroga- 
 tiueandrpecialltitleofhohnefleto  finglelife     And  it  is 
 heere  to  be  obferued  that  *  Hicromc   in  his  Apologie  to  *  meron.ad 
 Pammachiusfeckingto  excufe  himfclfc  by  examples  Q^'P^^rnach.^^- 
 others  who  had  faidc  the  hke  as  hee  had  done,  alledgetii  a-  £*^«;i'^ 
 mongft  others  TcrtulUan,whereas  TcrtuUian  being  then 
 become  a  Montanifl  wrote  that  for  which  hee  citethhim 
 eucn  by  his  owne  confcfllon^againft  the  dodrineof  the^  Caut.eccUf. 
 church  of  Rome.  And  verily  Erafmus  ti'uely  fayde,  that^*^'"'^^*'"^'*''* 
 ^  in  the -writings  of  Biermie  are  to  be  femdeuenthefame^lf^lfT' 
 words  that  are  v/edb)  Tertu/Uan,yvhofer  the  fame  hadieenedeyir^imt* ' 
 condemMedfor  anhereticke. 
 
 Now  whereas  M.  Bifliop  faith  out  of  Auftin  that  loui- 
 nians  opinion  rvasfofottijh  andflefhlj  that  it  couldnot  deceiue 
 any  one  /earned priejt  hut  only  a  few  ftm^le  and  car  nail  wometty 
 he  racketh  the  wordes  of  Aultin  too  far.  He  faieth  indeed 
 tiec ad deceptionem alicjuorum facer dotum  potntt peruenire  lit 
 could  notpreuaile  to  the  deceimng  of  any  frtefls^  b  u  t  lie  doth 
 not  lay  that  it  preuailed  only  with  afewfimple  and  carnallroo 
 men,^s  M,  Bifhop  faieth.  For  that  this  is  very  vntruc  and 
 falfe  it  may  appeare  very  manifeftly  by  this,for  that  Pam- 
 machius  would  not  haue  had  that  regard  to  prcferuc  the 
 ellimaiion  &  credit  of  Hieromc  agamftlouinianonelyin 
 refpcftofa  few  fimple  and  carnall women,  Againe  byHi- 
 erome  himfelfe  It  is  as  manifeftly  difprooued,  who  againc  ^ 
 and  againe  repeatcth  that''  louini(Jnhadtranydifciples:that  joulnTllb"' 
 many  agreed  to  his  optr.ionuhat  many  didry.nne  after  him:'that  fuh  finem. 
 gentlemen  gatie  him  the  vpayy  that  the  nvealthyfirokidhtmon  '  TibimhiUtdt 
 the  head  A  ndfbr  a  few  fiinple  and  carnall  women  he  would  '*'"*  "'/«"^  tihi 
 not  haue  vfed  thjit  t^^o^nhiicn:^  what?  w(^s  there  ;;f. ''"""^  <«^'"»- 
 tit  r  a  cot^ntry  in  the  whole  world  that  would  receiue  the^  reach-  v.  in^ 
 ing  ofplcajure  ( fb  hee  Ipeaketh  reprochfully  according  to 
 his  n-]iLnner)htthawh:chthedc^rineo/Tetcr  had  founded 
 vpon  Chrifi  the  rocke .  Againe  he  fpeaketh  generally  to  the 
 CitticofRome  as  calling  the  fame  to  repentance  for  this  i  jhid^ 
 matter, '  Thou  mightie  city,  thoH  city  ccmmended  by  the 
 I  z.  wordfs 
 
6o  The  Mf^er  to  D,  ^ifhops 
 
 worhsofty^pofllethoHmaiefi  by    re^Hmce  aimdethat 
 eurfcy  jvhichotirS^Hioarthreatneth  thee  in  the  ^pocalypje. 
 cfrc.     Thus  hee  maketh  a  great  cry  ot  a  fmall  matter,  but 
 cellifieth  by  tiie  way  that  that  city,  that  church  that  was 
 commended  by  thevoyceoFthe  Apoftle  approoued  the 
 doclrinsoflouinian,  and  difclaimed  his  aflcrtion  to  the 
 contrary  ihzivirginity  ts  of  greater  pHritie  and  holmefje  then 
 marled  eJIate.Now  whereas  S.  Auftin  Taieth  that  louinians 
 opinion  tound  no  approbation  or  allowance  with  anie 
 Prieftes  or  Biiliops,  or  as  M.  Bifhop  laieth  with  any  learned, 
 prkfiy  it  IS  certaine  alfo  by  S.  Hierome  that  Auftin  there- 
 in was  dcceitied,  and  that  there  were  BiOiops  alfo  and 
 "  ^'T  cowf//'    prieftes  at  that  time  of  the  fame  mindcjt  is  true  indeede 
 Vm'u&.'lfld  that"'Siricius  then  BifKop  of  Rome  with  fome  few  o- 
 ^w^rof.  ff  80.  ther  of  his  owne  fort,  in  a  priuate  meeting  of  their 
 » ibtd.  owne  did  giuc  fentence  againft  Iouinian,and  togitherwith 
 
 him  condemned "  ^uxentius^  Genialis^  Germmator-^  Fe-^ 
 liXy  Vrontmns,  LMartianus,  lanuaripis^  Ingemofus  ohhi: 
 church  of  Rome,  teaching  the  fame  that  he  did,  as  did  al- 
 *'  ^^^-^f'  ^^  •  fo  o  Sarmatien  and  Barbatianusy  Monkes  oftJie  church  of 
 MiUaine  :  fo  vntrue  is  it  which  M.  Bilhop  faith,that  there 
 were  none  of  louinians  opinion  but  onely  d^few  fimpleand 
 car.iili women.  But  that  Siricius  was  a  noueller  and  a  man, 
 J,     .  .  in  this  cafe  partially  and  priuately  alie^ied,  by  whome  it 
 
 deinLm.'rE  '  may  feeme  likely  that  louinian  tookeoccafionto  teach  in 
 tarn.  UL^.ca.^^  Rome  thatthat  hee  did  teach :  the  fame  Siricius  being  no- 
 1  chren.  Carioii,  ted  to  be  the  P  fii  ft  that  forbad  mariage  to  Pricfts  Sc  Dea- 
 inTheodof  cons^and'^Cdured  them  tJiat  were  maried  to  hue  as'  they 
 alpZ7mfI  ^'^^"  ^^^'  (eparated  from  their  wiues,  dire6liy  contrary  to 
 f^ro.l.aJti.  lou'in  the  ^apoftolickc  Canon  before  mentioned,  &  to  the  c!ccer> 
 '  Cxr,o...ipofl.  6  niinaticn  of  the  Nicene  Councell,  '  yeelding  to  the  mil 
 Co^o/.  torn.  I.  gj^^i  godly  motion  of  Paphnutius  againft  tliat  vniuft  and 
 '  ^''^'■•^'•^'''^-  vnlawfull  feparation.  The  grofle  and  abfurd  ignorance  of 
 "  S;>  "fp//?*</-  that  Siricius  appeareth  in  that  hee  applieth "  againft  mar- 
 crtt.i'.conuU  riagethofethinges  which  the  Scripture  fpeaketh  to  com- 
 tm.  I ,  n)(;Hd  ho/tnejfe,  as  if  there. were  vnholinefle  in  that  which 
 
 the 
 
Efijlle  to  the  K^ng.  6 1 
 
 the  holy  Glioft  calleth  *  the  vnde fifed  bed^  Againft  manage  *  Vith,  i  j  .4. 
 he  vfetluhe  wordes  of  the  Apoltle,''/^fj  that  are  in  the  ^  K?"*.^-^' 
 Jlefh  canftot p/eafe  god^  as  if  Abraham,  llaac,   lacob  and 
 the  other  righccoLis  Fathers  did  not  pIcafeGod  bccaufe 
 they  were  mariedjwhereas  the  Apoftlelaith  generally  toal 
 the  faichful,as  vvel  maried  as  vnmaried,  ^  Tee  are  noti»  the  ^  .,.,     ^ 
 fieib  but  in  the  ffirit^  b--  CAufe  the  J  fir  it  of  God  dwJ/eth  injou .  •'*'^-9* 
 
 But  notwithrtandmg  that  fentence  ot  Siricius  the  church 
 of  Rome  llill  continued  to  approoue  the  do6liinc  of  ]oui- 
 nian,  as  appeareth  by  thofe  thingesthat  I  haue  alleagcd 
 outof  Hieromes  bookes  againft  louinian,  which  were 
 written  attcr  the  denouncing  uf  that  fentence.  Yea  and  that 
 notonely  theLaitiebutthe  Clergiealfo  perfiOed    after-  ♦ 
 
 ward  in  that  opinion  againft  the    fentence  of  Siricius  is 
 manifeft  by  Hieromes  owne  wordes  in  his  Apologic : 
 '^/beit  SecnUr  men  be  c^end^d  th.\t  they  are  put  tn  lower  c  e-  »  m^^^^  j 
 gree  then  virgi'^'S,  yet  I  rvoonder  that  Clergy  menyL^Aoonkes  Tc.mmar.h, 
 and fuch as profe(le  continencie^  doemt  commend  that  vehtch  ^polo^  proJik. 
 they  themjelues  doe »  They  keepe  them/elues from  their  wtMet  ^^"'Iouiniati^. 
 that  they  may  imitate  the   chajitty  of  virgins ,  and  will,  they 
 haue  it  that  maried  women  are    the  fam?  that  ztrginsare  : 
 Now  what  will  M»  BiOiopfay  to  this :  We  haue  here  the 
 Clergie,  the  Moonkes and  fuch  as  vfcd  continencie  in  the 
 church  Oi  Rome,  rcceiuingit  itill  againft  the  opinion  of 
 their  vnlearned  Biiliop :  idem ejje maritatas qmd  virginss : ; 
 that  maritdwiues  are  the  fame  that  virgins  are :  thatbctwixt 
 manage  and  virginitie  there  is  nQ  diuerfe  degree  or  diffe- 
 rence in  tlie  figiit  ot  Go*] .  For  although  by  the  tyranny  of 
 their  billiop  asit  ieemeth  they  were  compelled   to  forgoc 
 die  company  of  their  wiues,  yet  they   continued  ftiU  to 
 approoue  tlie  fame  do6lrine  that   formerly  had  becne  rc- 
 cciued  in  the  lame  church.  Yea  and  it  is  plaine  that  there 
 were  biiliopsalfoofthe  fame  opinion  that   louinian  was. 
 For  when  Viailantius  foor.c  after  mainteined   the  fame  t  „ 
 that  louinian  did,  Hicromecrieth  out,"  ?ro/^  wi/^/,  e- y,„,i^„f 
 pifcoposfmfceleris  dicitur  habere  confortes  :  0  abhomrnablc 
 I  2  matter 
 
Deniitriad.^ 
 ad  Eufioch. 
 ^  TertulMye 
 land,  yirz- 
 
 6z  Tlje  jfnfwer  to  t>.  'Bifhops 
 
 mattery  hee  isfaydto  haue  Bijhops  partakers  with  him  in  his 
 wicked  opinion:  as  hee  in  ftomacke  termeth  their  defence  o  f 
 mariage.  And  ofthofe  bifhops  he  dcdareth  that  the-j  would 
 ordernone minifiers  or  de aeons -^  but  onely  juchas    werefrji 
 married :  lb  tarrc  were  they  from  M »  Buhops  conceit    of 
 mariage  or  virginitic,  becaufe  they  faw  the  filthy  and  ab- 
 hommable  f  r uices  that  vowed  virgmitie  did  vfuaily'  bring 
 '  f^'^""-<'P''*^»  foorth,  whereof' Hicrome  himfelfc  elle  where  and  be- 
 """""'"^'^    forehim'^TertulIian  did  complaine.  Ycafotarre  were 
 they  from  approouing  the  opinion  of  Hiercme  or  ofSi- 
 riciusthebiihopofRome,  as  that  dire6Uy  and  flatly  in 
 their  pradife they  oppofed  themfelues   againftit.    And 
 whereas  Hierome  to  reproouethefe  bilhops  by  examples 
 ot  other  churches,  alleageth  to  that  purpofe  the  C /;/^rc^if/ 
 cfthe  £^/(beiide  the  no  other  but  the  churches  of  Egypt 
 &  Rome)'  Socrates  wbowrote  his  ftory  within  Icflethen 
 twentie  yeeres  after  the  deatli  of  Hierome,  affirmeth  of 
 thofeEafterne  churches  which  ^  Epiphanius  alio  an  Ea- 
 fterne  bifliop  euen  m  the  time  of  Hierome  of  fome  partes 
 tlicreof,  acknowledgeththat/^^;;;'/^/  and  btfhops  therecf 
 were  mt  forced  by  any  law  to  forbear e  their  wiues^  and  that 
 '  many  of  them  whtleji  they  were  bi^jops  had  children  hcrne  vn^ 
 tothem  by  their  lawffillmariedwmesy  fo   h'ttlc  regard  had 
 they  ofthefentence  and  decree  of  Siricius,  and  io  httlc 
 conceit  of  any  fuch  holinefle  in  virginitie  aboue  mariage, 
 but  that  the  holy  calling  of  a  bifliop  or  prieft  llandeth  in- 
 differently agreeing  with  either  of  them.ThuSjM.BiOiop, 
 1  haue  wrefted  your  weapon  out  of  your  hands,  and  haue 
 charged  it  very  ftrongly  againit  your  lelfe,and  haue  made 
 it  plainly  to  appeare  that  in  denying  virginitie  to  be  of  any 
 greater  holmejfe,  vtrtue  or  merit  with  Cod  then  mariage ^^q 
 teach  the  ihme,  that  not  louinian  onely  with  a  few  fimple 
 and  carnall  women,  but  generally  the  church  of  Rome 
 not  the  inferiour  fort  onely, but  the  nobles  and  great  men, 
 HOC  the  Laity  onely  but  the  Clergie  of  that  church,the 
 monkcsand  fuchasprofefle  contincncie,    and  the  bi- 
 
 ihops 
 
 e  Socrat.hifi. 
 CatbaroT. 
 
Epiftk  to  the  K^ng.  6  j 
 
 fhopsalfoof  that  church  before,  and  of  other  churches 
 then  approoued  and  receiued,  and  that  the  Papiftes  now 
 teaching  the  contrary,  doe  contrary  the  receiued  do- 
 ftnne  ot  the  auncient  church  of  Rome. 
 
 But  it  further  offendcth  M.  BiOiop  that  M,  Perkins 
 doth  not  onelyequall  manage  to  virginitie  but  affirmeih 
 that  tnfome  rcfpetis  it  is  to  bee  preferred  before  it.  But  I 
 maruell  that  hce  fhould  be  olfv^nded  thereat,  feeing  it  is  a 
 cafe  vfuall  that  the  Iclfer  good  m  (ome  refpe^s  is  to  bee  pre- 
 ferred betore  the  greater.  The  Piulofoplicr  i  s  to  bee  pre- 
 ferred before  the  husbandman,  and  yet  if  we  refpe6t  the 
 tillaoe  ofthe  land  the  husbandman  is  to  bee  preferred  be- 
 fore^the  Philofopher.  Gold  is  better  then  iron,  yet  if  we 
 rerpe6t  the  (liooing  of  a  horfe,  iron  for  that  vie  is  better 
 then  gold.  Therefore  albeit  it  be  graunted  to  M.  Billiop 
 that  virginitie  ablolutelie  is  better  then  mariage,  yet  no- 
 thing hmdereth  but  that  mariage  in  feme  refpe6ts  may  be 
 better  then  virginitie.  TJie  re(pe6ls  thatM.  Perkins  allea- 
 getharetwo.  Oneincafeofincontinency.  AnddothM 
 Billiop  doubt  but  that  to  them  that  cannot  conteinc  mari- 
 age is  better  tlien  virginitie,  when  the  Apoftle  fo  plaincly 
 iaith :  s  It  is  Ipetter  to  nutrie  then  to  burne  I  The  other  re-  c  i  cor  7.9. 
 Ipe6l  is  for  tliat  rmrtage  is  thefemimrie  */  the  Church  and 
 commonwealth,  andbnngethfoorthafeedeofGodforthe  en- 
 larging of  his  ktngd^me  .  And  is  M,  Biiliop  fo  mad  as  to 
 makcqueilionoftiiis  :  furcly  virginitie  to  this  refpc6la- 
 vaileth  nothing  and  therefore  in  thisrefpea  mariage  mull 
 needes  be  better  then  virginitie,  Butlomewhathe  muft 
 needes  fay ;  he  wilbe  ftill  biting  and  gnawing  though  it  be 
 to  the  hurcingof  his  owne  teeth. 
 
 Now  whereas  he  faitlifiirther  oflouinian  that  hce^^r- 
 kedat  approoued fcap  andfafii^g  daiesizs  touciiing  the  tor- 
 merofthemitappearethnot  byHierome  or  Auftm  or 
 any  other  ofthattime  that  he  fpake  any  thing  atall,  and 
 therefore  I  pafle  by  it  as  a  tale.  As  touching  the  other 
 poyntoff4/?;«^  S.Auftinrcportcth  that  hce  taught, ''»c»b  H^r.Sz. 
 
 prodejfe 
 
6^  Tl?e  ^nj%er  to  T>,  (Bipops 
 
 prodejfe  ieiftma  et  a  cibis  ali^ntbtis  ab^mcntiamithiafajles 
 f9rbearmg  ofcertame  meates  ^re  thmgs  not  aHattiablesvliQVe- 
 m  if  his  meaning  werCj  as  appeareth  it  was,to  condemn  fet 
 and  cercamc  daies  of  ftanding  falles,witli  thac  iupej  Ibtious 
 tancythatitfliouldbe  a  matter  ofmerittc  with  God  thole 
 daies  to  foi  beare  fome  certaine  k Jndes  of  meate  more  tlien 
 other,  he  erred  nothing  therein,  neitlier  did  he  teach  any 
 other  thing  then  the  Church  of  Rome,  as   hath  bcene  be- 
 fore ihewedjhad  long  before  taught  againft  the  hereiie  of 
 Montanus:  which  herefie  although  it  were  at  the  firft  rcfi- 
 fted  by  that  church,  yet  fuch  was  the  ferpentine  flippernes 
 thereoftlirough  the  goodly  colours  and  faireAicwes  of 
 church-order  and  dcuotion  that  were  let  vpon  it,  as  that 
 afterwards  it  found  very  eafy  admittance  and  entrance,and 
 thofc  opinions  which  fcrtullianasa  Montanift  defended 
 againft  the  church,  and  namely  the  church  of  Rome,  the 
 fame  wereapproued  and  rcceiued  in  the  fame  church  ;  (b 
 as  that  Hierome  though  he  confeiTc  that  TertuUian  being 
 fallen  to  the  herefie  or  Montanus  wrot  diuers  hook'&ffea- 
 alij  againji  the  church^y ct  doubteth  not  f otimes  to  auouch 
 fome  poynts  by  him  mainteined  in  thofc  bookes^  and  to 
 Ipeake  as  he  fpcaketh:yea  and  Auftin  in  fetting  downe  the 
 herefie  of  the  Montanifts  mcntioncth  for  herefies,  fetting 
 afidehisp4r^t/?/«^,butonely  one  point  conteinedin  the 
 famebookes.     But  what  he  wrote  touching  fafling,    it 
 went  fmooth  aed  currant,  and  louinian,  Aerius,  Vigi- 
 lantius,  and  others  for  fpea  king  againft  the  fame  were  re- 
 ieded  as  heritickcs  though  they  fayed  nothing  in  that 
 point  but  wliat  the  church  of  Rome  had  faied  bcfore.Now 
 fith  the  minifters  of  our  church  fay  the  fame  and  by  the 
 femearguments  that  theauncient  church  of  Rome  did,  as 
 I  haue  before  declared,  it  is  manifcft  that  theapoftafie  is 
 not  on  our  part  but  on  M*  Bifliops,  who  now  by  the  au- 
 thority of  the  church  of  Rome  maintaineth  that  which  the 
 hereticke  of  old  maintained  and  defended  againft  the 
 church  ,  The  minifters  of  our  chuch  condcmne  not  fa- 
 
 fting 
 
Eptjile  to  the  IQng,  (Jc 
 
 fting but fuperftitious fading.   Wc  blame  mcn'Mon^uia '"  Btmarlim 
 ahjiment fed  quia  haretke  abjiinent'.not  becauje  they  abfieine  Cant.ftr,66. 
 but  becanfe  thty  abjiem  with  an  hereticallopnion  cf  their  ah  ■ 
 Jimeyicey  a$  Bernard  well  fpeakcth  though  he  apply  it  ill. 
 We  obicruc  falling  daies  as  wee  call  them  by  abibnence 
 ii:oti\  ^cih('mdQcd  not fajlingdaics  but*fi/h  daies  as  the  *^Hno^.EU\. 
 law  dotli  rather  call  them)  not  with  any  opinion  either  for  cap.^.^hridg. 
 the  day  or  for  the  abllinence  of  any  holinefle  therin,  or  *n*"t.i»Jh,fs 
 religion  towards  Godjbut  oncly  byway  of  obedience  to  ^''^^"'"^■'^* 
 pohtickelawcSjanddutie  to  our  prince,  the  law  it  felfc 
 profefling  it  lelte  to  be  onely  *  folttickelyintendedy  &  dif-  ^  ihid, 
 claiming  fuperjittton  to  bemdintainedin  choife  cf  meats  & 
 denying  this  eatmg  offijh,  or  for  bearing  offlefj  to  bethefer^ 
 nice  cfGod^otherypife  then  are  other po/tticJ^/arves.But  other 
 .  wife  wc  teach fiifimg,  either  priuatc  or  publicke,  not  tied 
 todaiesortimeSjbuttooccafions  either  priuatc  orpub- 
 like,whercbyGodcalleth  vs  thereunto,  tlie  church  then 
 vfiiig  it  owne  libertie,  to  appoint  to  that  end  either  thofc 
 fjh  dates  or  any  other  daies,  one  or  more,  or  many  as  oc- 
 cafion  fhall  require :  as  when  lately  by  realbn  of  Gods  vifi- 
 tation,there  was  a  faft  eommanded  ordinarily  to  be  ob- 
 lerucd  through  the  whole  land,that  praier  and  fupplicati- 
 on  might  be  made  the  more  inftantly  vntoGodforthc 
 auertingand  turning  away  of  his  fearefuU  hand,  and  as 
 •'  Tertullian  by  way  ofobic^ion  teftifieih,  that  at  that  *  r««»#/.4/e 
 time  in  the  catholicke  church  the  bifhop  vpon  like  occa- '"«»;>. 
 (ions  did  folemnely  call  the  people  to  a  taft.   And  this /aft 
 confifteth  in  abftciiiing  either  wholy  or  extraordinarily, 
 but  not  in  abfteininghom  fuch  and  liich  meats.  For  when 
 the  time  of  repaft  comn^eth,wc  hold  it  al  one  towards  gcd 
 w  hcther  a  man  eate  tifh  or  flcfli,  bccaufc '  euery  creature cp  i.Tlm.4.^, 
 ^cdts  good  and  nothif7gto  be  refufcd,^  if  it  be  receinedwith 
 thai.k^gmingj^' 2Xi^  mthir.gthat  cntrcth  into  the  mouth '^^*^'^^*^^' 
 defiicth  a  man.    As  for  ihe  popifh  faft  we  hold  it  fenlelefle  „  ^^^^a  j 
 and  abfurd,and  hke  to  the  fafting  of  the  old "  Manichees.  morif.  Mankh^ 
 A  man  fillcthliimfelfcwith  maimolcts,  andfuckets,  and  uh.i,ca{>.i^. ' 
 
 K  and 
 
"» AH^'t^.t6. 
 
 fCtnt.VauJi* 
 
 ITInod.hiJf. 
 '  Socrat.hif}. 
 '  Terttilje  it 
 
 a        The  Jnfi^er  to  V.  ^Ifhops 
 
 and  prefemcs,and  fine  cakes  and  fugred  wines,  onely  hec 
 forbeareth  fleih,and  hee  is  a  Catholick:e,hec  hath  done  a 
 good  and  m:riconousworke,hee  hath  kept  a  taltto  God 
 and  this  is  a  tatista£):ion  for  his  fianes,  A  poore  labouring 
 man  coniming  from  his  worke  eatech  a  peece  of  fault  ba- 
 con, and  feedech  very  barely  and  fparely  thereof,  and 
 this  man  is  an  herecickcforfooth,  he  is  vncleanc  and  muft 
 for  this  caufe  be  condemned  to  the  fier.    This  is  an  hereti- 
 cal! deuife,  dellroying  true  faith,  enTangling  the  confci- 
 ence,andhiuing  no  lliew  of  any  vvarrani:  or  teftimony 
 from  the  word  of  God  .S.  Aullin  concerning  fafting  tel- 
 l^tl-Wlih^l" fmdjrhgths m-ztter  in  his  mi.id?  h?e  findah 
 thjt  th.:re  is  precept  offafiing  in  the  writing;  of  ths  EiMngi- 
 lifts  and-ApojUes.b^'ty  faith  he,  v:>hAt  d.iies  topiFl,  or  not  to 
 faft  I  d)e  mtfiids  it  fet  d}w:is  bj  my  precept  of  Chnfl  or  his 
 ^p->jiles.  Therefore  he  fliiweththattheoldlibertieofche 
 churchwasthis,  toabfteine''»2Prtf  or/.^jfp  as  eucry  mm  ei- 
 ther will  or  can:  becaufe/f/?/^^^,  asMarcianustoldAuitus, 
 is  in  am  MS  owne  power  and  at  hi-s  owne  ■will,  and  becaufe 
 '  there  it  nothi>7gfoHnd  written  as  toHchingit^  fnxth  Socrates^ 
 it  is  manifest  that  the^pojiles  leffree  power  to  eaery  mans 
 •will and  difcretion  in  that  behalf e ^-without  necejft:  i:  or f ear e  to 
 djethAtthat(hoitld  be  good     lobee  ftiort,  ihe  aunciene 
 church  of  Rome  acknowledged  the  fame,  that  according 
 '  tothcobieruationofthe  Apodles/wjL^ii^r.?  tofifl at  their 
 owne  difcrstioni  according  as  euery  mans  times  and  occafions 
 doe  require  '.that ihe  Apojlles impofednoy)ke  ofprefcriptand 
 fiandtiq^f  flsthat  fhould  in  common  be  performed  by  all'.that 
 toperforme  afaji  certaram  edu^iornm  cxeepttonewith  eX' 
 ceptim  tnk^n  tocertaine  meats-,  as  the  Montanills  did  ex» 
 CQ^t^g^axniifl  fh,-^ndbrjth,^»dwine,CMOVcth  very  ftrong- 
 ly  of  lieathcnifh  fuperlhtion.   They  acknowledged  there- 
 fore in  this  point  of  falling  the  fame  tliat  we  doe. 
 
 As  for  fealt  dales  we  doe  not  know  that  wee  hauerc- 
 ic6lcdanythatafe  certainly  found  to  haue  beeneapproo- 
 ufidinthe  auncient  church  of  Rome.    If  the  bi^iop  of 
 
 Rome 
 
FpiHletothek.^?!^  6y 
 
 Romchaucfinccfupeiftitioufly  multiplied  the  number 
 of  tliemjand  added  new  and  falfe  conccites  of w'orfliip  and 
 grace,  and  holineflcvnio  them,  and  Iiauc  thereby  laied 
 a  yoke  of  vafl'alrie  and  bondage  vpon  the  church,  we  hauc 
 iibercic  to  fliakc  ofl  his  yoke,  neither  are  wt  hccrein  to  be 
 charged  with  varying  from  the  old  church  of  Rome,  butit 
 is  tJie  new  church  ot  Home  it  felfc  that  hath  varied  from 
 the  old.  If  any  Miniftcrs  amorgftvs  doc  iinpugnc  any 
 feaft  daycs  by  pubhcke  authority  cftabhflied  in  our 
 church,  they  beare  their  blame,  but  whereas  M.  Bifhop 
 faith,  the  noji  cfour  minifii  r:  the  realon  is,  h^CdXiii  U^fien* 
 tihns  oculisfirgulAris  Inarna  numtrofa  eji, 
 
 9*  W. Bishop* 
 
 Vigilantius  vpasjharplj  reprcoucdhy  S<^ir}tllk:cme,iKa 
 iookt  T»ritten againfi  him/.nd h^.th hectie euer  Jince VKto  this 
 4Uy,  tjietmed  a  nicki(iheretkk£ifirder,jir:gfrajer  toScints 
 tofidhoncur  to  be  dene  vnlo  their relkkes'.>.drid yet y  rvhat point 
 cfDoRrii^e  is  more  cnrrar.t  (imorg  the  frctejiants^then  this  I 
 
 R  Abbot. 
 
 M«  Bifhop  faith  that  Hicrcmc  doth  fliarpelv  rcproouc 
 Vigilantius,  but  faith Erafiiius and  very  iumyi'heedoth  t^rar-iHarr 
 forai/eathtniasth^>tIcanKothutmpj  that  hee  hr.djhcwed  iib^4idu,FiTiL 
 more  modcjite.  I  rpoald  he  haddelt  by  drgumerst  onely  and  had 
 forborne rarlti'^gffeeches.  Hierome  himfelteelfe where  cal- 
 letli  Vigilantius^  fur.nijjimp:mfrefbyterumyn  very  holy  friefi^  ^  Hitrtn.t^.ad 
 and  indeed  in  that  that  he  wrote  tor  ougI;t  appearcth  hee  "Paulin. 
 wrote  nothing  but  w  hat  might  well  bcfecmc  a  very  religi- 
 ous and  holy  man,  being  oftended '  to  fee  as  hee  laith,  in  '  /H  ^'"■*" " 
 a  winner  the  cujicmis  cj  the  heathens  z  nae  r^retcKce  oj  religt         * 
 in  brought  into  the  i  httn  h.  One  thing  that  Vigilantius  rc- 
 proued  was  their  cullome  ciVtgils  &  nightwatchcs  at  the 
 lepulchcrs  or  rclickcJ  of  marty  res,  vndcr  pretence  whereof 
 K»  many 
 
68  ^he  Anfwer  to  VMjhops 
 
 many  lewd  aiSls  &  viUanies  were  done,  yet  Hierome  main* 
 teineth  the  fame  very  ftiffly.Buc  that  notvvithitanding  the 
 J  -.  .  ^  church  atterwiird  not  following  the  mmd  or  Hierome  but 
 libad^J'i'^i-^'  rather  of  Vigilantius^'aboliihed  thofe  vigils,  &madeic 
 lant.  "^  to  ap^ea?^  that  Hierome  had  more  contentioully  then  ia- 
 BelUrmJe  dicio  Lilly  written  in  defenfe  of  them.  Yea  and  by  Hierome 
 (ultufanCl,  himfelte  it  appeared!  chat  Bil'hops  there  were  that  tooke 
 ^^^'^7'  part  with  Vigilantius,    and  approoued  that  which  hee 
 
 taught,  whofe  names  if  they  were  knowne  might  Jiappilie 
 carry  as  great  authoritie  as  S»  Hieromes  doth. But  ro  come 
 to  the  matters  that   M.  Biihop  fpeaketh  of  as  touching 
 prayer  to  Saints  Hierome  faith  nothing  at  all.  He  only  rea- 
 Ibneth  that  tlie  Saints  or  martyrs  doe  pray  for  vs,  but  faith 
 nothing  to  argue  that  we  fliould  pray  Co  them,    Neychtr 
 did  Vigilantius  qucftion  that  matter :  for  whereas  hec  de- 
 m^iundeth,  he  the  puies  of  martyrs  alw-ues  frefentat  their 
 ajheSj  ieaft  if  any  come  topray^  theyjhouldnet  heare  them  be- 
 •  Am  de  ytiit*  ^^^  ahfenty  Hec  meancth  it  not  of  any  comming  to  pray  to 
 t^lef.'ca.i.6.  *  the  martyrs  themfelues,  but  to  pray  to  God  at  the  places 
 oftlleir  Rclickes.  For  they  vfed  co  pray  to  God  '  ad  me- 
 mortas  m:irtyrH^at  the  memorial  places  of  the  martyrs , which 
 «"  cyriLcont.     vvas  a  thing  by  lulian  the  Apoitata  obiedted  to  the    Chri- 
 MUnMb'  I  o.    ftians  :  ^yo^i  callvpon  God  at  thefepulchers  of  your  martyrs^ 
 who  would  rather  haue  obiected  praying  to  the  martyres 
 themfelues  if  he  couldTo  haue  done.But  hence  they  grew 
 in  time  to  conceiue  fuperftitioully  that  the  maityrs  iiea- 
 ring  them  at  their  relicks  praying  to  God  did  recommend 
 their  prayers  by  their  interccflion  and  make  them  more  ac- 
 ceptable vnto  God.  But  that  prayer  to  Saints  was  no  do- 
 ctrine pnblickly  recciued  in  the  auncient  church  is  hereby 
 infallibly  and  ineuitably  prooued,  for  that  the  auncient 
 church  though  not  at  the  firft  yet  afterwards  three  or  fourc 
 hundred  yeercs  after  Chrifl:  did  in  their  publickc  hturgie 
 and  feruice  pray  for  the  Saints.Now  to  pray  for  them  and 
 CO  pray  to  them  cannot  pollTblyftand  together.  That  they 
 grayed  for  them  appearcth  by  Epiphanius  his  defenfe 
 
 tliorcof 
 
Epi/lle  to  the  i\in^,  ^p 
 
 tlirrof  againft  AeriusZ/c^-  the  righteous,  forthefuthersy  ^^ifh.Ur.f^ 
 the patnarchsy  the  Prophets  the ^^poft/cSy\:uangcliJies,war~ 
 tjrSy  conf(jfo0rsy  Bt  fhofs^  ^dnchorttcs  axd  the  whole  ranke  of 
 the chnrchSn  wliac  meanin^chey  didit  lliall  appearehcre- 
 after,  but  thereby  it  is  manit'elt  that  as  yet  there  were  no 
 prayers  pubhckely  vied  to  the  faints.     And  althougli  the 
 hither  s  indeed  doc  m  diutrs  places  feeme  to  giue  counte- 
 nance to  this  fuperfticion  vvlnlclt  caried  away  with  popular 
 and  plauliblc  deuotions  tliey  fearch  not  liow  it  may  (land 
 with  otlicr  points  of  Chriflian  faith,  yet  fomctimes  vppon 
 occalions  they  fo  cut  away  the  whole   foundation  thereof 
 as  chat  the  rert  of  the  building  ncccflanly  muft  fall  after  to 
 the  ground.  For  whereas  the  end  of  praying  to  Saints  is  to 
 v/e  cheir  mediation  and  intercclVionvnto  God,  they  doc 
 fo  challenge  this  office  of  interceiliue   mediation  wholly 
 and  onely  vntb  Chrift  as  that  the  Saintes  mull  needes  be 
 wholly  excluded  from  any  part  thereof.  And  to  this  pur- 
 pofe  S.  Auftin  notably  fpeaV.eth  \  He  is  the  pneji  who  Ictng  h  ^u^„/fj„ 
 entred  within  the  ve'tle^olHs  iht  ex  his  qui  carnem  gufiauerunt  Vf^Cs^, 
 interpellatpro  nobis^is  only  he  of  them  that  haue  taftedthefltjh 
 that  there  maketh  intercejjion  for  vs.  In  figure  whereof  among fi 
 thatfirfi  people  and  in  thatfirfi  temple  onslj  the  high  pricfi  en- 
 tredintothe  holy  place  and  allthepeople ficodewithout  ^   And 
 therefore  againll  Parmenian  the  Donatift  hereticke  ma- 
 king the  Bilhop  A  mediAtourbetwixt  God  and  the  people  her 
 faith  of  the  Apoftle  S.  lohn :  '  Jfhe  (hull  thus  fay,  If  ami 
 manfmne,  ym  hane  me  a  medtatour  wtth  the  father,    and  1 '  ■^^''.s*/^'  *■*"''' 
 makeintcrccfftonandintreateforyour^nnef^  what gcod  a^d  Ij'j^  '   '"'g^"' 
 fiithfull  Chrijiianwo-ild  endure  him'i  who  would  lecke  vpon 
 him  as  the  dip.  iplc  of  C  hrijl  andnot  rather  as  ^ntichrij}  him- 
 felfe  ?  He  is  the  onely  and  the  t  rue  me  di at  our  that  Tnaketh  in  - 
 terce jftcn for  al  and  none  for  him.Neither  dotb  Vavlmak^  him 
 felfe  a  medtatour  betwtxt  God avdthe people. ^c  Tor  fVaul 
 were  a  medtatour,  thenjbouldthe  reji  of  his  fellow  Apcjiles  be 
 foalfe  ^fo  there  pjould  be  many  me  diat  ours, and  the  reafonof 
 T'aulhimfelfefhould  notfiundgocdwhercby  hefated^htre  is 
 
 K  3  en*. 
 
yo  Tl?e  ^nfiver  to  T>.  Si/hofs 
 
 fine  ^od  and  one  mtdt.Uour  betwixt  Gcd  and  man  e?'^«which 
 peremptory  alTcrtion  oF  one  mediatour  for  intercellion 
 vnto  God  doth  vtccrly  ouerchrow  whatfoeucr  M«  Bifliop 
 can  alledge  for  defence  of  prayer  vnto  faints*  And  that 
 tliis  was  the  auncient  faith  and  religion  ot  the  church  it  is 
 k  Orig«n.t$n.     P^^inc  by  Origen  alio  teaching  ^  that  Gcd  onelj'ts  to  be  wor-^ 
 Ctlftm.iih,  8 .    /hipped  and  that  our  praters  are  to  he  tendred  only  to  the  only 
 begottenfonne  of^od^that  he  as  the  highprieji  may  bring  the 
 fame  to  his  God  and  our  God.  c^r«  :rhat  Chriflians  did  make 
 their  praters  onely  to  God  hj  lejus  ^hriji :  that '  ait  hough  the 
 ^*'^  5  •  anfels  befo  dtmne  ^  excellent  in  nature  a  s  that  the  Jcripture 
 
 fomttimes  calleth  the  m  Gods^  and  they  doe  bring  vnto  vs  the 
 gifts  of  God,  yet  that  voe  are  not f$r  all  that  to  rporjhip  them  or 
 to  doe  diuine  hcnour  vnto  them,  but  that  all  frayers^  alljup" 
 plications^  andintercejficns aKdthaKksgip!i-/!gs are  to  be defii'^ 
 nated  vnto  ^od  the  Lord  of  all  things  ^1^  the  highpritfi  the  It- 
 uing  wcrd  rvho  is  God  greater  then  all  angelles :  that  no  man 
 pjiilddare  to  o^er praters bfitonly  to  the  LordGod(who  alone 
 is  aboundantlyfufficientfer  all)  by  ourjauiour  the  fin  of  God, 
 Thus  that  firlt  church  knew  no  other  prayers  butfuch  as 
 we  make  according  to  the  example  otall  the  Saints  and 
 faiihfuU  from  the  beginning  of  the  world  only  to  God  by  ie- 
 fus  Chriji*  They  would  not  pray  to  angels  ;  much  Icffc 
 
 if S"/""**''*  ^°  ^^^"^^*  "^'^^  Councell  of  Laodicca  decreed  "  nepreca- 
 "JJ' 'T'  •      renturangehs^  that  men  jhouldnot pray  to  angels  :  much 
 lefle  did  tliey  intend  that  men  ihould  pray  to  men.  But 
 the  Papiftes  doe  both  and  tliat  for  a  realon  and  vnder  a 
 pretence  wliich  the  auncient  church  condemned  in  them 
 tThtoiJhid,    that  alledgcd  it,  "that  by  angels  and  Siints  they  mujl  make 
 •  ^mbraf.in     TvayforthemfiluestothefauourofGo^j^euenas  by    nobles 
 ^m,c4p  I        and  great  men  we  procure  accede  vnto  the  i^«^,not  confide- 
 ring,as  Ambrofc  wel  noteth,thatas  it  is  trcafon  vjnder  the 
 colour  offeekingaccefl'e  to  the  king  by  a  noble  man  to 
 giuevntothc  nobleman  the  honour  of  the  king,  fo  it  is_ 
 alfo  trealbntoGod  &  much  more  vnder  pretence  of  fee- 
 king  fauour  and  acc(ilc  to  God  by  Saints  and  angelles  to 
 
 giuc 
 
Ep'tjlk to  the I\mg.  y  i 
 
 giuc  vnto  them  the  honour  of  Gotl  by  making  praiers  vn- 
 totijcm.  Ycatheauncientchurchaldioughthcy   did    fo 
 concciuc'' that  the  angels  as  WW/' //?m^7^/r;/j-  and  mcjfoi-  y  ori»  com 
 gers  doecxhibite  our  praiers  vntu  God  by  the  Jiigh  prieft  CuJml,^,  ' 
 JcrusChnlljanddoethemlelucs  pray  tor  thtm  that  are 
 committed  vnto  them^  yetdidrefohie  that''  invocArean- 
 ghs,  tonuik^  prajtrs  to  the  ir>jgels  themlclucs  isaniniurie  '  t/t.y. 
 vrico  Godj  that tlie angels  ftand  well  affc 6led  towaides  vs 
 for  doing  as  they  doc,  to  worfhip  God  only,  and  that'  as 
 when  the  body  is  moued,  the  fhadovv  is  alfo  moued,  and  r  jr,j  j^ 
 which  way  the  body  goeth  the  lame  way   the  fliadovv  go- 
 cthjIbhauingGodtauorable  and  gratious  tovsby  our 
 dueandlaithiUllvvorlhippingofliim  and  calling  vppon 
 .  him,  the  angels  wiiich  are  but  as  his  iliado  wes  are  like  wile 
 friendly  and  louing  to  vs,  fo  that  wee  necde  not  feekc  to 
 gain  them  by  any  other  meancs,  Andlf  tiicy  thus  relolued 
 againlt  prayer  to  angcUes  (exprclly  contrarie  to  the  do- 
 6lrine  ot'the  church  of  Rome  )  much  more  fhould  wee  re- 
 folue  the  like  againll  prayer  to  Saintes  of  whom  wcc  are 
 taught  that  ^thty  l^ow  t/j«(?/.of  whom  we  hauc  no  ground  ^ 
 tobeperfwaded  that  they  haue  that  entcrcourfe  betwixc    ^•'^'  ^■*^* 
 God  &  vSj  as  the  angels  haue^or  do  any  thing  for  vs  as  the 
 angels  doe:  in  whom  becaufe  they  are  but  ondy  menne, 
 Tertulhans  argument  concerning  Chrill  muft  ncedes  take 
 place :  ^  IfChrtfi  he  onely  mati^  why  is  he  in  our  iray^rs  call,  d  ty      ,  ,    . 
 VpeHasanteMato:iry  (eewg^th:  iniiocation  tfa  man  is  of  no  'rriittatt 
 force  toy?eldfaliiation  ?  Being  onely  men  they  can  be  no 
 mcdiatours  for  our  prayers,  our  praying  to  them  can  bee 
 no  whit  helpefuU  to  our  faluation.   Vigilantius  therefore 
 in  denying  prayer  to  Samts,  if  he  did  fo,   brought  no  he- 
 refi',*  or  new  opinion  into  the  church,  but  onely  fought  to 
 reduce  it  to  the  true  faith  and  integrity  of  the  firit  Cliurch, 
 As  touching  the  other  point  concerning  Reliques,  Vi- 
 gilantius was  iullly  offended,  not  that  the   fame  were  ho- 
 noured, but  that  they  were  honoured  too  much,  and  in 
 other  fort  then  honour  was  due  vnto  them  .The  fault   that 
 
 JiC 
 
72  Tl?e  anfioer  to  V.  Sijhops 
 
 ^UmoH^d      ^c  found,  was  that  men  did  w«?"yZ»/^r/;tfw,  and  for  tW 
 
 i{ipdriitm,  caufc  he  rightly  termeth  them  that  Co  did  "  cinerartos^fr 
 idololatras^a^mongersandidokters^ox  if  wcrfhip  and  fer- 
 uice  of  religion  be  not  due  to  the  Saints  themfelues,  as  of 
 prayer  wehaue  already  feene,  then  lurdy  it  cannot  be  du« 
 to  their  offals  and  reliques,  toafhes  and  rotten  bones, 
 much  lefleto  their  ihooes  and  fhirtes,  and  girdles,  and 
 fuch  otlier  bafe  and  pahric  ItufFe.And  plainly  it  appcareth 
 that  little  reckoning  they  make  of  preferuing  rehgion  en- 
 tire and  pure,  who  of  worfhip  which  is  peculiar  to  God 
 onely ,  doc  make  fo  common  a  thing  as  to  beftow  it  thus 
 indifferently  not  to  men  onely,  but  to  mens  bones,  and 
 to  euery  thing  that  by  occafion  hath  beene  vfed  by  them . 
 Now  this  worlhipping  of  reliques  Hierome   wholly  dif- 
 
 ^  jidH^FigiU  claimethjlayingto  \i^\\di\U\xs'.''Thoumaddeinan,  who 
 h.^th  at  any  time  tvorjhipfedthe  martjrs?  who  hath  gene  about 
 of  a  man  to  make  a  G^<s/:plainly  fhewing  that  to  worihip  the 
 reliques  ofmartyrs,  is  ofmen  to  make  them  Gods.     Yea 
 
 r  Ep,ad  ^ip4r.  he  faith  further,  ^  fVe  doe  not  adore  or  vporpJtp  the  reliques 
 ofmartyrsy  mmrtheSunneymr  Mooyie,nor  KAngeby  nor 
 t/irchang/es^  nor  Cherubtm^  nor  Serafhtm^nor  any  name  that 
 iS  named  in  thtstvorld  or  in  the  reorldto  come^  le^Ji  wejhould 
 ferne  the  creature  rather  then  the  creatoptr^  icvho  is  blejfedfor 
 f»^r.  So  that  as  touching  the  mame  point  Hierome  fub- 
 (cribeth  to  Vigilantius,that  the  reliques  ofmartyrs  are  not 
 tobeeworfliipped,  and  therefore  his  teftimonyiscleere 
 and  pregnant againft  the  Papiftes,  who  doe  profcfle  the 
 tforjhtpfing  cf  reliques,  and  therein  as  he  faith,are  guiltie  of 
 KvorfhippngthecreoitHrein^eedeofthecreatoi'tr  rvho  is  God 
 ^/fj[/^<^/^rf^<?nNow  what  confcience  is  there  in  thefemen 
 to  alledge  Hieromes  contention  againft  Vigilantius  to 
 giueaicolour  to  their  w<?r^ip/?;»^c/"  rcltques^  when  the 
 words  of  Hierome  do  fo  flatly  and  exprelly  condemne  the 
 famcJln  aU  their  bookes  Hierome  ftill  is  oppoftd  againft 
 vs,  when  in  the  point  for  which  he  is  alleadged,  he  faith  no 
 othcrwilc  dicn  wc  (ay,  Nay  he  doth  not  onely  fay  but  by 
 
 the 
 
Epijlle  to  the  tQng,  yj 
 
 thcycripturcproouethitalfo.    For  to  flicw  that  martyrs 
 and  rcliqucs  otniarty  rs  be  not  to  be  worfli  ippcd  he  bring-  ,^  r^  ^  ^ 
 cth  the  example  ot^  Pcter^  who  when  Cornelius  fclU^. 
 donnesithistccte andyfcr/hippedh/m/ifud  him  vphy  the 
 hMidya»dfatdevrUohimy»yirife]fcr  1  a//»  Am  a,  wan.  It  Pe- 
 ter were  no  tto  be  worfhippcd  mucli  Icfle  are  wee  to  wor- 
 iTiip  a  relique  of  Peter.  It  Peter  laide  to  hmi  that  worfhip- 
 ped  him  Stand  vp,  for  I  am  but  a  man,  f'urcly  Peters  re- 
 lique ifit  could  ipeake,would  fay  to  the  worfhipperthcr- 
 ot,   Stand  vp,for  I  am  not  a  man,I  am  but  aOies,!  am  but 
 a  bone,  much  leflc  therefore  worfhip  me:  thoufbaltwor- 
 ftiip  the  Lord  thy  God,  and  him  onely  thou  fbaltfcrue, 
 whomonely  &no  other  hcworfhippcd  and  (crued  whole 
 rcliqueIam,andhimJeleby  no  meancs  would  be  wor- 
 Ihipped  •  GoA  teacheth  vs  (aieth  Origen,  that  he  himfelfe*  Orig.<«ot. 
 9Mely is tdherporfljipped:  ether  thifigs  are  nothing  orrchatfth-  '■'''  **' 
 iter  they  are,  they  are  weerthy  vf  honour  oneiy^  not  of  deuotion 
 MdworJhtpfWhtch  can  be  yielded  to  no  creature  but  -rvith  intury 
 vntoGod.  M.Bifhop  indeed  heerc  nameth  onclytheho^ 
 tiour  efrelic^ties  willing  perhaps  by  a  more  tolera  blc  word 
 toqualifiethe  grofncflc  and  odioufnefle  of  the  vci'Xit.txjo  ^eUar.ielt^' 
 but  the  thing  that  ihey  contend  for,  is ''  cultus  ^  veneratioUqmisfttn^inf,  i. 
 relic^Kiarum'.the  rvorjhipfing  cfrelic^Hes'.  tumuloramf^fe-^'fi'^-^^f^'* 
 pHlchror.im  adoratio'.  the  adoring  and  wcrjhippmg  of  fepul^'^^*^^' 
 chres  andreiiques*  If  it  were  but  the  honouring  ot  them,  the 
 cafe  were  much  different  *  Euery  one  that  worjhippeth  dc  jtuguJi.cont, 
 thing^hnoureth  the  fame  y  but  euery  one  that  hemureth  dethftrm  AriAtwr, 
 wr»'07'/Z'//>,faith  Auftin*    But  they  contend  to  hauc  K-'^f'^i' 
 hquestobeworfliippcd,whichnoc  wee  onely,  butHic- 
 romc  himfelfe  flatly  pronounccth  to  be  idolatry. 
 
 NowwhercasHieromedcmcth  that  any  fuch  adora- 
 tion or  worlhip  was  done  to  reliques,  as  if  Vigilantius  had 
 therin  calumnioufly  ilaundered  tlicmof  whom  heefpake 
 itismanifcft  that  Hicromc  was  deceiued,  and  that  Vigi- 
 lantius had  iufl  caufe  to,fay  as  lice  did.  For  Gaudentius  a 
 bilhopofthe  fame  time  tliat  Hiaome  was^  is  found  to 
 
 L  hauc 
 
74  T)jeJnfwerto  V,%fl70ps 
 
 *Gduitnt.in    hauc  reprooued  fome  as  guilcic  of  ^  idolatry,  for  that  to 
 Ex9d.trACl  4.    the  rchques  of  their  dead  and  at   their  lepulchcrs,  they 
 m2i<\tfea^tngf:crifices,   according  to  the  manner  of  the 
 Gcutiles»     Which  Bellarminc  cannot  denie,  butonely 
 quahfiech  the  mattcr,that  they  were  but  Ibme  h^N^'fome 
 *  BeUarJe  Ej-  pyf,p^y/jjpj^  faieth  hc^did/acrifice  to  the  dead.  But  wJiether 
 K^.eaj^A'         J  j^gy  ^^j,g  ^g^  ^j.  j^^ore  that  skilletli  not  t  certaine  it  is  that 
 Vigilantius  had  caufe  to  fpeake  of  fome  that  did  rvorP?ip 
 to  the  fepuichers  and  rehques  of  the  dead.    And  that  they 
 were  not  2^  few  onely  but  many, Saint  Auftin  ihall  be  a  wit  - 
 t^ugujije      nefle  againll  Bciiarmine  in  behalfeofVigilantius/i;^onf 
 morihus  ecclef.     {"aith  he,  that  there  are  m^ny  -jvorptippers  offefulchres'.  that 
 ih.cA^.l^*        there  are  many  that  very  luxHrtonjly  drinks  oner  thedead^ 
 andmakiyig  jeajies  to  their  cark£ifes^  (their  rehques)  doe 
 bnrie  the?nfclptes  vpon  them' that  are  buried^  and  repute 
 this  their Jiirfeiting  and  drunkenne^e  for  a,  matter  of  religion 
 Hierome  then  was  to  blame  fa  to  raiie  at  Vigilantius  as 
 if  hchaddeuifedatale  of  his  owne  head,  in  reproouing 
 ibmc  that  were  worfhippers  of  the  reliqucs  of  martyrs  and 
 dead  mcn,feeing  it  appeareth  fo  plainely  by  Gaudentius 
 and  Auftin  that  there  were  many  that  did  16.    Hierome 
 therefore  acknowledging  thatthis  ought  not  to  be  done, 
 iiiftifieth  the  fpeech  of  Vigilantius,  and  condemneth  the 
 papiits  for  doing  tliat  which  Vigilantius  by  Hieromes 
 owne  teftimonie  did  iuftly  rcprooue. 
 iWeroujMu*        Another  thing  that  Vigilantius  dillikcd,  was  thefct 
 ^S'^  ting  vp  of  tapers  and candl  es  hghted  at  noone  day  ^  fVee 
 
 fie  almofithe  cuBome  of  the  gentiles ^(iixh  he^vnd^r  colour  of 
 religio  brought  into  the  church  that  the  Sunne-broad  fining 
 numbers  of  tapers  are  lighted^  SiC.Thefe  men  doe  great  hc- 
 nour  to  the  martyrs ytothinke  that  they  muji  haue  light  yeel- 
 ded  them  bypakrie  candles^  when  as  the  lawbe  rcho  is  tn  the 
 midd.ft  of  the-throne  with  all  bright ne^e  of  his  maiefiy  dcth 
 giue  them  light ^y\J{\K\\  doth  not  leeme  to  be  thelpecch  of 
 an  hercticke,but  rather  of  a  faithful!  Ghriftian  man,  d  ue- 
 ly  and  rightly  perfwaded  of  the  bleffcd  ftatc  and  portion 
 
 o£ 
 
Eptftle  to  the  jtQng.  7  j 
 
 of  the  Saints,  TJicfcttingvp  of  candles  lighted  in  the  day 
 time,  Tcrtulljan  notcth  to  haue  bccne  a  matter  of  (blemni- 
 tie  amongrt  the  heathens ,  and  denicth  that  Chriftians 
 6,v^^  luiernisdiemtr.frmgere^  by  candle  Itght  goe  ahofit  to^'^tf^ui^folm 
 dtfumllthe  day.    Now  it  Ambrofe  tliouglit  fitte  to  abohlh  '^*'  ^  J* 
 tliofc night  watches  and  mortuaricfeaftcs  before  fpoken 
 of  not  oncly  for  the  auoiding  of  furfeiting  and  drunken- 
 neflcj  but  alfo '  e^uta,  iWa  ejuaji  parent  alia  ftfferflhkni  genti- '  '^'^g-Conft^. 
 Iwm  ejfent fimillimajhecaHjethefame  inthe  nmnner  of  faren-  '  '    '^"^'^ 
 ttillfacrtfices  were  altogether  like  to  thefitperflition  of  the  Geu" 
 ///(f^:  might  not  the  lame  reafbnfufficiently  excufe  Vigi- 
 lantius  for  being  offended  to  fee  men  by  their  day-candlc' 
 light  to  fctbef«^re  them  the  cuftome  of  tJie  heatJicns  to 
 be  followed  in  the  cliurchfcfpccially  feeing  the  CounfcU 
 of  Ehberis  had  before  flatly  decreed  that  men  ^jhould  not  ^  Ctntil.Eliher^ 
 by  day-light  jet  vp  tapers  or  candles  lighted  m. their  church'  ^"*'ii* 
 ^^r^fj/13utthebeflis,that  Hierome  himfj Ifc  difclaimeth 
 this  ahb : '  /Tie,  faith  he^^tf  ^ot  tiend candles  by  day- lights  as  i  MutuViril, 
 thou  without  CAuJeACCufefl  vSy  but  that  by  the  comfort  heereof 
 we  may  delay  the  darkenejfe  of  the  nighty  and  "may  n>Mch  by 
 the  light  thereof y  c^c.  Oncly  he  adddeth  :  if  any  of  ignorance 
 or  ftwplicttie  either  fecular  men  or  deuottt  ncmen,of  whom  rsee 
 may  truelyjay^  1  hey  haue  the  zeale  of  God  bpit  not  according 
 to  knowledge  y  doe  thn  in  the  honour  of  martyrs  ,  what  lojfc  // 
 that  to  thee  ?    1  his  he  goeth  about  prepoflcrouily  tocx- 
 cule  by  the  example  of  Wary  Magdalens  annointing  our 
 Sauiour  Chrift,and  by  their  mtcnt  ofdeuotion,peruerting 
 to  that  purpofe  a  fentence  of  the  Apoftlc ,  as  if  liee  iiad  lett 
 euery  man  in  fuch  matters  to  follow  his  ownc  minde,  and 
 as  if  it  were  net  amifle,  which  as  wee  haue  heard  S ,  Am- 
 brole  fo  much  dilliked,  to  doe  that  to  martyrsjio  w  in  dc- 
 uotion,  which  was  done  to  Idols  before  time.  But  yet  we 
 fee  heerc  that  what  Hicrome  denietli  to  bee  done  by  him- 
 felfe  or  others  fuch  as  himfclfc,  vvhatheeimputeth  to  ie- 
 norance  and  fimphcitie,  andconfeflcthtobec  done  by 
 none  but  fuch  as  haue  the  zeale  of  Qod,  but  not  according 
 L  2  to 
 
76  7);e  Anfwer  to  ©.  'Bijhofs 
 
 to  knowledge ,  and  feeketh  rather  to  excufe  then  to  de- 
 fend, that  now  the  Papiftshaue  taken  vp,  and  vie  ic  as  an 
 important  ccremome  of rehgion,  toburncday-hghtwith  • 
 candles  before  their  Saints  and  reliqnes :  and  yec  pretend 
 Hieroms  authoritie  and  example  for  the  doing  of  it.Surc- 
 ly  M,  BuTiop  we  might  wonder  at  this,  butthat  we  know 
 a  bad  caufe  can  haue  no  better  defence  ,  and  fuch  game- 
 llcrs ,  as  you  arc  cannot  thriue  but  by  faJfc  play. 
 
 As  for  the  true  honour  that  is  due  to  the  Saints  and 
 »Ofi<reH.cont.  their  relicks,  we  refule  not  to  yccid it  to  them  ♦  The  ho- 
 CtliumAibS.  nour  tliat  is  due  vnto  their  bodies  is  the  "^fohmne  honour  of 
 »  Cyril.coNt  itt^  hurid\  as  Origcn  termeth  it  ."  mt  to  leane  their  rel'iches 
 
 1       I L  to  1.        "^ 
 
 *  or  dead  bodies  nakedfOrcarelejly  to  cafithemoti  the  greundybn 
 
 decently  and  m  good  order  to  couer  or  tohtde  the  fame  tn  the 
 •■  iiJQng.  ?  5. 18  bo  fame  of  their  mothar  ,  the  depth  of  the  earthy  and  there  °  to 
 let  them  alone  ^dmt  to  remoue  their  bones  t    Thus  the  pa- 
 triarchs and  rigljteous  men  of  the  olde  Teftamcnt  honou- 
 red their  dead  coricerning  thejr  bodies  J  and  although  la- 
 cob  and  lofeph  embracing  by  faith  the  promife  of  God 
 f  Gen  47. 19-    concerning  the  land  of  Canaan  and  p  dennng  euen  in  bu- 
 (^50.2  J.       riall  to  enioy  the  fame  as  the  figure  and  pledge  of  the  hea- 
 uenly  and  cucrlafting  reft  ,  were  according  to  their  defirc 
 caried  thither  to  be  buried  ,  yet  where  they  were  once  bu- 
 ried, there  they  were  fuffered  to  reft.    They  were  not  firft 
 *  6en.  50  7.      buried  in  one  place  &  after  remoued  to  another,  but ''  I a- 
 cob  was  caried  thither  prelcntly  vpon  his  death  ,  and  lo- 
 »  Gin  <o  1      ^P^^^  body  being  in  the  meane  time  'embauhned  and  put 
 2^^'    '        intoacheftwas  '^  taken  with  the  children  of  Ilrael  when 
 *^  Lxod,  13.19  they  went  out  of  Egypt  and  afterward  '  buried  in  the  lot 
 »  hfuab'Z^  51  ofliis  inheritance,  and  thenceforth  they  were  no  more 
 mcdled  with  ;  men  kept  no  pccces  of  them,  they  vfed  no 
 worfhip  or  deuotion  towards  them,  they  made  no  pilgri- 
 mages to  them,  they  fought  not  for  any  helpe  or  comfort 
 ^'  "*•  ^*     by  them.  And  although  afterwards  by  the  "  bones  of 
 Elizeus  a  great  miracle  was  wrought  by  raifing  a  dead  man 
 to  bfe  agame ,  yet  were  they  not  hereupon  taken  vp  and 
 
 caried 
 
Epijlk  to  the  IQrig,  ^y 
 
 caricJ  witli  folcmnitic  from  one  place  to  another,  but 
 where  tlicy  were  buried  there  they  remained  Itill  .    Thus 
 in  the  new  teftament  thebodie  ot  ="  lohn  Baptilt  was  Iio-  ,  ^^ 
 noured,  and  the  body  of  ^  Srcucn,and  nootiicrwife.  Ncy-  y  jialz  ^2,  * 
 thcrdo  we  find  any  examples  that  make  for  the  who  cary 
 not  the  bodies  of  Saints  iVom  one  place  to  another  at  firll 
 to  bury  them,  but  digge  them  vpp  from  the  places  where 
 they  are  ah  eadie  buried;  nor  doe  remoiie  tiicm  to  any 
 /peciall place  fani^ified  by  thepromifeof  God  as  the  land 
 ot  Canaan  was,  butthinke  byclitmto  make  the  places 
 more  holy  to  which  they  remoue  them :  which  Jacob  and 
 loleph  intended  not.    How  much  lelTe  fliall  we  finde'  any 
 examples  to  iuftifie  the  Papiftes  who  digge  vp  dead  bo- 
 dies, &  either  whole  or  peeccmeale  keepe  tliem  vnburied 
 tobecariedaboutand  fliewed,  andreene,&touched,and 
 kilTed,  and  honored  by  giftesand  offerings,  and  worOiip- 
 ped,  and  prayed  vnto  and  rcforted  vnto  for  health  and 
 helpc  with  fundry  other  deuotions  whereby  they  vfethem 
 rather  as  the  idols  of  the  heathen  then  as  the  dead  bodies 
 of  ho/y  men  f  The  word  ofGod  taught  the  church  of  old 
 ih^X'  frecious  inthejight  of  the  Lord  is  the  death  of  his  SaintSy  z  j3p,i  |,^^  ,^; 
 and  yet  it  hath  not  taught  any  fuch  deuotions  towards  ' 
 th^m,  and  we  are  dainty  to  admit  that  for  an  iionour  of 
 Saints  and  their  relickes  whereof  wee  find  ney  ther  precept 
 nor  example  cy  rlier  amongft  the  patriarkes  and  prophets 
 of  the  old  fcftament,  or  the  Euangehils  and  Apoftlcs  of  « 
 
 the  new. 
 
 Now  as  for  other  monuments  either  of  apparell  or  0- 
 thcrimplcments  that  hauebeenein  the vfe  Sc  occupation 
 of  marcyrj,  and  holy  men,  to  keepe  the  fame  as  'memorials 
 and  tokens  of  remembrance  and  loue,  may  eafely  be  yecl- 
 dcd  tothelatisfaftionandplcafingof  humane  fancy  ,  as «  H;Vrow./«  ■>/- 
 '  Antony  the  eremite  kept  a  garment  of  Paul  the  eremite  ta  VauU  Eun;.. 
 his  predecel]br5and  ^  Athanafius  the  like  of  the  fame  An- ''  ^thanaf.tn. 
 tonic.  But  tokeepe'the  fame  by  way  of  deuotion,  and  to  '^''^^■'^'^'**-'h- 
 la)  them  vp  in  hcufesof  religion^  to  haue  u^orlhippe  done 
 
 L  3  vnto 
 
y$         The  Anfi^er  to  2).  ^ijliops 
 
 vnto  them  ic  can  be  accounted  no  other  but  plaine  heatl^e- 
 nilme  and  idolatry.  But  both  m  this  kind  ot  relickes  and 
 in  the  rchcks  of  Saints  bodies  fuch  baue  beene  the  notable 
 impoftures  and cofinages  and  villanies  wherewith  the  de- 
 uili  by  the  fa6lours  ojt  the  church  of  Rome  hath  abufed 
 and  deluded  the  world,  as  that  they  haue  iuftly  therby  dc- 
 ferucd  to  be  holden  accurled  both  of  God  and  men  :  ney- 
 ther  can  we  account  M.Bifhop  and  hisfcUowcs  any  other 
 but  a  crue  of  molt  impudent  and  fliameles  men,  who  after 
 fo  plaine  dilcouery  thereof  doubt  not  ftill  to  perfeutre  m 
 the  defenfe  of  fuch  horrible  abhomination.  As  tor  any  fur- 
 ther honour  to  Saints  or  Relickes  befide  that  vvc  haue  fpo- 
 ken  of,  wee  know  none,  but  to  commend  their  vcrtuesj/^? 
 
 *  Hth.6,  ii.f^  ^fd'.orv  their  good  conuerfation,  their farth  andpaiicnccy  their 
 ^  *  ?  -7.  conftancie  m ''  mtlouing  their  Hues  vnto  death  for  tketefiimt^ 
 
 ^ociz.  ^^'„jcfigjf^s(^hrifl:  but  no  more  are  wee  to  vvorfliip  them 
 tlicn  we  our  ielues  lookc  to  be  worlhipped  of  otliers  Jiere- 
 aftcr,  or  tlien  they  worlhipped  others  tliat  were  before 
 them.  To  conclude  what  Cyrill  of  old  taughtagainft  tJie 
 calumniations  of  lulian  the  Apoftata  concerning  the  mar- 
 
 ♦  CjriUcont,     tyrs  the  fame  wee  teach ,  and  neitlier  more  nor  IcfTe  *  that 
 jHhanMk6.     they  are  to  hehonouredvithferpetftallprayfes^  hut  neither  dee 
 
 rve  call  them  Qodsyneither  are  -wee  wont  ts  rror/hip  them^  The 
 do6lrine  therefore  that  is  currant  amongit  tlie  Proteftants 
 is  yet  found  to  be  no  other  but  wi-at  cf  old  was  currant  in 
 the  true  churchjand  therefore  die  imputation  of  apoftafic 
 lieth  not  vpon  vs^but  vpon  them,who  contrary  to  the  do- 
 6lrine  and  pra6life  of  the  auncicnt  church  worfhippc  Rc- 
 hckes,  and  pray  vnto  them,  and  though  they  (ay  not,  as 
 '  Bellar.dei{e.  Bellarmiue  excufeth  the  matter ,  ^  O  holy  Re Itcke spray  for 
 Jiq,S4ni},ca.  z  ^^^  ^  ^uj  ^o  mofe  doc  they  fay  to  tiicir  Images ,  O  holy 
 Images pr ay f or  vs  )  yet  as  they  worfhip  Images  fo  worjTiip 
 Relickes,  and  as  they  pray  to  Images,  fo  pray  to  R elickes , 
 cuen  as  to  them  whofe  Relickes  and  Images  they  bee  and 
 in  both  commit  that  idolatry  which  antiquity  would  haue 
 accurfedtohellfirc* 
 
 10.  W.BlSHOP* 
 
EpiBle  to  the  IQn^.  yp 
 
 ic.  VV.  B,i  SHOP. 
 
 Jnlik:firt,oneh.tn\is  tetheAtmnhere/tg,  added  this 
 of  his  owne '.  That  wee  mult  noc  pray  for  the  foules  of  our  ^^r"''^*  ^'*'' 
 friendes  departed  :  <?/  S .  Augullinc  hath  regiflred.^nd  doe 
 not  ali  Prot:  Slants  embrace  and  earncHly  defend  the  fame  ? 
 
 R.  Abbot. 
 
 I  (houldc  haiie  wondered,  M«  Bilhop  ,    if  you  had 
 
 omitted  prayer  for  the  dcad,being  the  faireft  flower  in  the 
 
 Popes  garden,  a  maine  fupporter  of  his  kingdome  and  of 
 
 the  third  round  ot  his  triple  erovvne.  Soone  would  a  grcac 
 
 part  of  your  occupation  grow  to  decay  if  yee  did  not  hold 
 
 men  in  this  pcrfwafion  that  the  dead  ftand  in  neede  of 
 
 tlie  prayers  and  dcuotions  of  them  that  are  aliue ,  As  for 
 
 vs  it  fcemeth  very  ftrange  to  vs  that  if  it  be  fo,no  mention 
 
 fliould  be  made  thereof  amongft  (o  many  examples  as  arc 
 
 fct  downe  in  holy  fcripture  of  tliem  that  haue  died ,  wiues 
 
 from  their  husbandes,  parents  from  their  children ,  chil- 
 dren from  their  parents,  kings  from  their  Iubie6ls3friendes 
 
 from  their  friends :  neuer  was  tliere  any  of  them  praied  for 
 
 fince  tlie  work!  began  .  I  c  is  more  ftrange  that  Mofes  in 
 the  law  fhould  prclcribe  no  part  of  this  deuotion,no  pray- 
 ers, no  (acrifices  for  the  dead  :  and  yet  fhould  chargethe 
 people  of  God  as  to  take  nothing  from  the  Lawe ,  lo  to  ^  *  J).•«^.4. 2.  •  , 
 
 adde  nothing  to  it.    And  though  Moles  and  the  prophets  ^ 
 
 had  lb  negligently  omitted  it,  would  Chrift  and  his  Apo- 
 ftles  be  (o  tcrgetfull  as  not  to  vfe  one  word  to  recommend 
 fonecelVaryamaiter  to  the  pra6lilc  of  the  church  ?  yea 
 would  Paul,  whomethe  Pope  for  very  pui'e  loue  hath 
 niade  his  rvvord-be3rcr,would  he  purpofely  fetting  downe 
 inflru6lion6  concerning  **  the  dead  bee  (o  carcles  as  not  to  ^  i.Th^f^ 
 wil'h  that  they  fhould  be  prayed  for  ?  But  as  touching  tiiis '  ^  «i^<;. 
 Epiphaniusrcfolueth  vs  that  prayer  for  the  dead  is  a  mat- 
 ter. 
 
8o  TheanfkfertoD.SiJhops 
 
 <^EpipD,'*£r.7$  tcrofUraMtionSLnd  an  srMuauceef the  church  ,  and  there- 
 fore frccthvs  from  any  trcfpafle  againft  any  thing  ifiat 
 Mofesor  the  Prophets  or  Chriftandhis  Apoftles  in  the 
 fcripturcs  haue  deiiiicred  vnco  vs.  Yea  but  M«  BiOiop  tcl- 
 leth  fs out ofS.Auitin that  Aerius was adiudged  an  here- 
 ticke  for  denying  prayer  for  the  dead  IndeedAuftmfo 
 found  it  in  Epiphanius  and  accordingly  he  hath  del  juered 
 it,  but  it  being  confefled  that  prayer  for  the  dead  is  a  tra- 
 dition and  ordinance  of  the  churchy  there  groweth  a  quc- 
 ftion  whether  amanfortrefpafTing  an  ordinance  cf  the 
 church  be  to  be  reputed  an  hereticke  J  Nay  indeed  it  is  no 
 queftion:forherefieftandcthnotinmatteroffa6^  but  in 
 matter  of  faith.  The  church  prefcribed  this  to  bee  done, 
 butthcdo6trincoffaithhadprcicribcd  nothing  to  be  be- 
 lecued  thereof,  Wc  condemne  Acrius  for  an  hereticke 
 *  BaftUeffiu  for  that  which  as**  Bafil  witncil'eth  hee  taught  againft  the 
 fann.cap,z..     f^- j|^^  j^^^ j^^ ^^ ^^^^  ^j^^  fj^^  Actius :  but  wcc  darc  not 
 
 Co  thinke  of  him  for  denying  prayer  for  the  dead,  becaufe 
 
 therein  he  (aid  nothing  againft  the  faitli.  For  the  do3rine 
 
 « ^f>oc,  1 4.1 3 ,  of  faith  is  that  they  *  jvhich  dye  or  art  dead  in  the  Lbrd  are 
 
 ^Efay.^j.z.     hie ffed  and  doe  re  fi  from  their  iabours  :  that  they  arc  ^  w  ^| 
 
 s  vUiL  1.2 1 .     ^g^^g  .fi^gj.  c  ^^fij  isaduantage  vnto  them  ,  becaufe  to  them 
 
 i  ^^cor.<-^'.  ^^^^  *"  <^^jfol^^^*^fo  be  with  Chriji  y  and  '  to  remoue  out  of 
 the  body  ittodwelln>ith  the  Lord  \  thattlie  angefls  doe  at- 
 tend them  to  carie  their  foules  as  they  did  th  e  foulc  of  La-   - 
 
 k  i»f ,  \6. a  1 .    2arus ''  into  ^Abrahams  bofome^  that  is  to  fay  '  into  the  king- 
 
 Mat.  .If.     domeofheafteni    If  this  be  their  ftate,  as  it  is,then  are  our 
 
 prayers  of  no  efFe6^  vnto  them  .-they  need  them  not  and 
 
 becaufe  they  neede  them  not,wee  are  not  to  vfe  themrJM  ♦ 
 
 •Prfg.gJ  Bifhop  liimfelfe  bearing  wirneffe  that  it  is  "  fond  and  fri- 
 uolous  to  pray  for  cternall  life  to  bee  giuen  to  them  which 
 are  alreadie  infiill  and  aOured  pofTeOion  of  it.  And  furely 
 the  ancient  church  at  the  firft  intended  nothing  contrary 
 tothisfaith.  They  vfedfblemnity  for  the  faithhiU  decea- 
 ied,  but  that  was  only  commemoration  and  thank^iuing 
 to  ibew  that  they  prefumcd  of  their  bliiTeand  happinefTe, 
 
 not 
 
EpiJiletothelQn^.  8i 
 
 not  any  prayer  whereby  to  procure  thcmeaTc  anddeliut- 
 rancc  trom  Purgatory  paincs.     And  tLisappeareth moft  ,  orixtH.,» 
 plainly  by  the  uordcs  of  Origcn.  '  f^<-,/aitlihe,  £ieci:t>t  l,1,.^, 
 ieie  Orate  a>.j  brtth  (L^y^hicaufe  ihAt  is  the  ertu.nce  ofjonvres 
 dt.dtem^taticns:  but  ne  d  It  brate  the  day  cf  death  as  beirgthc 
 pu  ttwg  ^  KfAy  (ff.  liftrc  Vfes  ar.d  the  cfiapmg  of  all  ti  mpt^tiem. 
 fVc  a  U brate  i  he  dtij  cf  death ^ecaufe  they  aye  not  rvhic  hfec  m 
 to  dye,  Fcrthat  cat:je  aljc  we  cbferue  mimcrialis  eft  he  Saints 
 and  deuoHtij  keep  €  nmembrdHce  of  our  parents  ar.dfrmds  dy~ 
 i/.g  in  the  faith  J  as  tvell  rttyciy.g  at  thetrrtfrejhmtfit  ^^ndeajc 
 us cramvgfcr our f clues  a  Godly confun.mMion  in fatth^  We 
 celebrate  tt  calUrg  together deuout per jcns  rvith  thepriejisuhe 
 fatthfull  brethrentcgethcrwith  the  clergy  J  tieutting  mcreotter 
 theptore  and  needy  fcedir.g  the  crphanes  andtvidc  wes  that  Ok  r 
 folcmnitie  may  btfr  a  menjcriallofrefi  to  thefoules  departed 
 ^Kvhofc  remcmbrar.ce  we  celebrate^&  to  vs  may  become  afiveet 
 fauourinthefghtoftheemrlafking  God^  This  is  a  perfc6l 
 dcfcription  ot  their  vfagc  towards  the  dead :  tliey  imagi- 
 ned nothing  but  rtfttothefoules  of  them  that  were  de- 
 parted in  the  faith,  and  therefore  reioycedouerthem,buc 
 vfednopraierforthem.    And  therefore  they  comforted 
 -men  to  die  without  teare  or  doubt,  and  with  certaine  ex-  o  cjfMMif^ 
 pciiation  of  reft  and  peace,  as  "Cyprian  doth:  andac-r^/. 
 cordingly  gaue  comfort  as  touching  the  dead,  that  thcy^Tmulldtf* 
 
 were  ^  not  to  be  bewailed  as  betn?  in  frtiJerieJfHt  that  thej  haue  *''"!'*' 
 
 If.        ^„i  ^  111  '^  Cyp.dtmtr- 
 
 atteined  thetr  defrel  ^  that  we  arevot  to  put  on  blacke  mour-  ^^^l^^ 
 
 fling gai  mentsfith  they  haue  put  on  white  .*  that  tktyliue  wtth 
 godiiKdthatwe(hopildhafientocometo  them.  With  much 
 more  which  Cyprian  moft  notably  fpeakethto  that  pur- 
 pofe:  butof  Purgatorieorpraicrfcrthedead  no  intimati- 
 on at  all.  Yea  and  altliough  afterward  thankcfgiuing  for 
 the  dead  were  in  fome  part  turned  to  praier  for  the  dead, 
 yet  was  notthatpraier  for  the  dead  intended  foranydcli- 
 ucrancelrom  Purgatorie paines,  without  which  Popifh 
 praier  for  the  dej^  hatli  no  vfe  at  all^but  it  ferued  partly  to 
 tciliiic  the  affection  oftheliuing  to  the  dead;  and  partly 
 
82  TloeA^^ertoVlBljhops 
 
 toexprelVe  to  the  liuing  what  hope  there  rcmaineth  in 
 dcatli,  for  them  thar  hue  and  die  taithfull  to  die  Lord 
 And  diis  plaincly  appeareth  byhimthatwastheaudiorof 
 the  EccleJkfttcallHierurchta  vndcr  the  name  of  T^ionyfms 
 »  Dyonif..4rc&-  Ar:o;ag:ta^  letting  foorch  the  vfage  of  the  church  in 
 f:tr.EccUp)i'    this  bchaltc,  laid"!  that  the  man  dying '^j  being  now  come 
 erArch^cap.  7 .      f^  ^j^g  [^j^  ,,^  ^  ^^  ^//  /^^y  comhates^  is  replemfljed  with  a   holy 
 reioych.g.andwtth  gre^.t  chtcr.ftili'ncffe  er.tr elh  the  way  of 
 the  holy  feccnd  birth ^  that  is^the  reJHrrMion\  well  kj^ow- 
 tngth^ithefjiillwhclly.yvhenhcchath  elided  his  I  fey  c.tteine 
 tefwecte  a^jd^leafantrejl^  andthsrefore  b^  holding  cleercly  the 
 way  that  bringeth  to  immortal  tis^as  neere  at  handhepraifeth 
 the  gifts  of  God  iir.dis  ^lledwithdiutHeioy  becaufe  hefeareth 
 notanychancetowoorj'eybfitfi^relyknoweththathejhallhaue 
 fure  ^  etierlafimgpojfcfjion  cfthofe good  things  which  he  pjall 
 attainev'/itOf    Where  wee  arc  firltduely  to  obferuc  with 
 what  minde  the  f aithfull  then  died,  who  teared  no  change 
 towoorrcjbutrefoluedthcmfelues  that  they  fliould  goe 
 to  ioyfuU  and  pleafant  reft^and  therefore  neuer  once  drear 
 med  of  any  Purgatorie,  nor  did  befpeakeany  mafl'cs  of 
 RequiemyOvptrigeesy  or  pardons,  or  any  other  fuch  Po- 
 pi  fhmcanes  to  be  dehuered  from  thence.  Now  it  follow^- 
 cth  forther,  Thefnnds  cf  htm  that  is  de^diakh  he,  accoum 
 him^As  he  it  blejfed,for  that  h;  hath  according  to  his  d^fire  at^ 
 teinedtothc'cndecfhis  viHori';,  and  with  fir^gt^g  they  giuc 
 thanks  to  the  authour  of  that  vificrie,  and  further  w^fh  the 
 likereflvntothemfelHest     In  all  diis  we  fee  them  as  farrc 
 from  any  opinion  of  Purgatone,  as  the  Popes  purgatoric 
 isfarrefromhcaucn,  neither  would  they  haue  wiflied  the 
 /%r<f//?vntothemfeluesiftheyhadputthe  cafe  that  per^ 
 haps  the  dead  had.not  better  reft  then  Purgatorie  fire.Af- 
 tcr  this  he  iheweth  that  the  dead  was  caried  to  the  bifhop 
 or  miniftcr,  that  that  might  be  done  which  was  accufto- 
 medatthcburiallofthcdead.    The  congregation  wasaG- 
 fcmbledjthcnouices  in  faith  were  difmiired,  but  fuch  as 
 fioodeexconuiiunicatefor  cuilUife  were  admitted^  be^ 
 
 catife 
 
 i 
 
EpjftletothelQngi  Si 
 
 caufc  it  might  happi/y  dee  them  goodrvbcn  they  fhould fee  that 
 he  that  dicdhtliljvfi^sholiijrecommended^  as  beingpdttakcr 
 with  the  holy  men  or  Saints  that  haue  hcenefrom  the  begw 
 ningyiind  they  might  he  tat^ght  thattrpily  hlejfedis  the  death 
 whereby  amandieth  in  Chrtjl  *  Then  toUowcd  the  prayer, 
 that  God  ivouldforgiue  to  him  that  yvas  dead  all  the  (jnnes  that 
 bee hadcommtttedby  humane frailtie^  andtvould  bring  htm 
 into  the  light  and  la;:d  of  the  liuing,  into  thebofbme  <f  »yi  bra- 
 ham,  Ifaac^aKd  Jacob)  into  the  place  from  rohenceftcthallfor' 
 row,  heautnejfey  and  ma^rnit^g.    Where  wee  fee  no  Popilh 
 prayerfor  the  dead  to  be  dehueredfrom  Purgatory  pame, 
 noranyothermeancivfcdtothatpurpofe.  And  thacwec 
 may  fully  know  that  no  fuch  thing  was  mcnt,  he  himfclfc 
 mooueth  the  qucftion ,  wliy  the  Bilhop  or  die  minifter 
 doth  (b  pray,  thatGodwouldetorgiueto  the  dead  his 
 fins,and  giue  him  the  hke  inheritance  with  tliem  tJiat  haue 
 followed  the  Lord ,  feeing  God  hath  |alreadie  appointed 
 fuch  reward  to  thole  that  die  to  him.  Where  if  any  Pur- 
 gatoriehadbeenebcleeued,  it  had  bcene  the  place  to  an^ 
 Iwer^that  indeed  God  had  proniifed  lUch  rewards ;  but  yet 
 firft  a  man  niuft  goe  to  Purgatorie  fire,  there  to  fatisfie  for 
 thoic  offences  for  which  lie  hath  not  made  full[iatiifa6^on 
 whiledheeliued,  and  that  this  prayer  was  vfed  to  deliuer 
 the  dead  from  that  grieuous  tormenting  fire*  But  he  an- 
 f  wercth  no  fuch  matter ,  but  that  the  biThop  or  prieft  thus 
 praicth,to  declare  to  God  who  is  the  loner  ofgoodmen^that  he 
 IS  affe^ed  towards  them  m  like  fort  I  and  being  the  interpreter 
 of  the  counfellofGod  ,  tofet  forth  to  them  that  are  prefent  the 
 rewards  and  good  things  which  pjallbefalltoholy  men:  cfr  as- 
 cordtr.^  to  the  cemmtjfion  cf  Chrifi :  Whatfbeueryee  binde  on 
 earthjhall  be  boHndinheauen,  (^c.tofeuer  the  forts  of  men 
 andas  the  porter  to  admit  and  let  into  Godthofethat  Are  bclo- 
 uedof him,  and  exclude  and  Ih  fit  out  wicked  men  :    becaulb 
 this  prayer  was  not  common  to  all,  but  vfed  only  for  them 
 in  reJieR  of  whom  he  had  the  promtfe  ofGcdthat  hejhould  be 
 hetirdyandthtreforff  he  prayed  not  for prophane  or  vnholj  men 
 
84  77;e  jfnfft^er  to  D.  ^hoj^s 
 
 hutforftichas  kad  lined  iujily  andhoUljy  ar.d  had  (hfwcd 
 thentfelHesworthj  to  ht  jr^.yedfcrtSceii-g  thertfore  Codhaih 
 fremifi.da  mc^  glorious  and  diume  life  to  them  that  imcd 
 heere  a  holy  Lfe  (  his  kntdenc^e  cy:d  merctfnll  gcodncjfe 
 pijjing  hrthe  blottes  which  hnmam  fratltie  hath  cafi   vp- 
 mths/n)  hce  fray  ah  that  theje  thinges  may  ^ce.Qrdmg'y 
 cometopajfey  and  as  Cjods  interpreter  declartthtkat  thcjc 
 th^Kgsvhiihhyafacreday.dholy  mfiitHtion he  heere  rehear- 
 fethjhAllvert'y  befall  tothemypho  in  a  gQpljltffi  depart  ofit  of 
 thiswerlde.    Which  decUration  taken  out  of  the  cxprellie 
 words  of  Dionyfius  doth  make  it  cuidcnt  and  plainc  that 
 their  praier  for  the  dead  I  erucd  only  for  a  tellification  of 
 the  promile  of  God  to  the  righteous ,  and  to  declare  that 
 thclame  didappertainetothcdcceafedj  and  therefore  to 
 the  notice  and  fight  of  the  chiirch  to  inuctt  &  inter  him  to 
 the  poflcfTion  thereof, that  as  akinghauingthc  right  and 
 pofle(rionofhiskingdoiiie,yctbyfoleninitic  of  coronati- 
 on  recciucth  full  inueftaient  to  his  throne,  fo  the  faithfull 
 enioying  m  death  the  promifed  bliflie  and  happineffe  of 
 the  faints  might  by  this  folemnjty  and  as  he  calieth  it  ^e^a- 
 vav  /ep5v  cTocriy  thegimngefthefacredcroi»yieSyrtQci\XR  in  the 
 eies  of  the  church  alio  af'uU  teilimonie  and  conSrmacion 
 thereofjthe  biiliop  praying  for  none  but  for  liic  h  to  whom 
 hee  knew  God  had  promifed  to  doe  that  which  hee  praied 
 for.    Albeit,  bccaule  he  faith  that  in  this  afticn  was  ma- 
 naged the  vholefalttation  of  the  whole  m^n^andthf  fgntfia^i  tt- 
 m  of  the  re/urre^ion from  the  deadySindk  could  not  be  but 
 tliat  they  had  a  refpe6t  vntothe  body  of  the  departed  ly- 
 ing before  their  eyes,  aprcparation  whereof  to  the  refur- 
 r^6lion  they  fhadowed  by  annointing  it  now  going  to  the 
 ground :  mod  certaine  it  is  that  m  their  prayer  they  had  a 
 Ipeciall  reference  thcrcuntothat  as  they  beleeued  tliat  the 
 foulc  now  according  to  the  promife  of  God  recciued  reft 
 and  bhflc  with  God,  fo  the  whole  man  ,  both  body  and 
 foule  ioyntly  might  at  therefurreiSlion  receiue  tlje  fruitc 
 andbeneHte(^thefoi^ucQeire  of  fmm$  aini  place  with 
 
 Abraham, 
 
>  E'^Jlle  to  the  I(in^.  8  ^ 
 
 I      Abraham,  jlaacari4Iacob  iiuhekingdomc  of  hcauen. 
 In  all  winch  ducourielo  largely  fee  dovvnc  by  Dionyfius, 
 whcitfocuer  he  were,  to  tlcclare  checufloiiie  otchcchiu-ch 
 at  chat  tiiDC  wherein  he  liucd ;  wee  find  nothing  but  reft 
 and  peace  and  b!j|]"e  and  happmtlVe  to  the  deceafed  for 
 whom  they  praicd,accordingto  tiie  pronuie  of  God  to  the 
 rigliteous  thatia  death  they  liiould  bee  p  irtakcrs  of  euer- 
 laitmg  lite :  but  as  for  Purgatory  or  M.Billiops  prayer  for 
 tJic  dead  to  be  deliuered  from  the  paines  thereof ,  there  is 
 not  fo  much  as  one  fyllable  to  inipoi  c  it.    The  hke  prayer 
 for  the  dead  Epiphamiis  raentioncth,  '  Fortheiafl  ,  the  ^  EfifhM.htr, 
 f.ithers,  the  patriarchs ,  the  prophets  the  ^pefi/csy  Euanqe-  7f. 
 lifts yrnartyn^corfejfonrs.  ^c.  And  why  ?  For  they  doubted 
 notof  allthcfebut  that  they  wereinheauen  :  Vihy  then 
 did  they  pray  for  tliem  ?  Marrie  euen  for  that  caufc  as  the 
 church  betore  had  done  r^*7/  tt  might  thereby  bee  vnderflood 
 that  the  faithful  deceafed  are  no  tpertjhrd  bat  are  fill  beiyjq  c^ 
 Is Htng  with  the  Lord.   Anociier  reafon  he  tellet Ji  vs ,  vt  do- 
 mtnum  lefum  (^hrifl^m  ah  hominum  ord  ne  feparcmas  ^  c^c* 
 that  Tve  mayfeuer  our  Lord  lefus  (^  hrifl  from  the  ranke  of  all 
 ether  men  by  the  honour  that  we  doe  vhto  him^  and  mayyeelde 
 him  worfhtp^cofidering  that  though  a  minlme  a  thoufmdtimes 
 righteously ^yet  hetsnotlike  vnto  htm  :  importing  hereby  that 
 Ciirilt  only  was  perfectly  rigliteous,  but  for  others  ,  there 
 was  no  man ,  howfoeuer  righteous  Jie  were,  but  that  his 
 nghteoufnefle  needed  entrcatie  to  God  for  mercy  ,  and 
 therefore  wiiereas  Chrill  was  to  be  prayed  vnto,  all  other 
 were  fuch  as  tJiatthey  rather  needed  to  bee  prayed  for: 
 wiience  \  inferred  beefbre  and  that  by  necelfane  confe- 
 cjuence,  thatbecaufetheauncientchurch  did  pray  for  the 
 Siints,  without  all  controuerfie  tliey  did  not  pray  vnto 
 them.    Thus  were  they  putioniiftstodeuifc  reafons  of 
 their  pnierfor  the  dead,  andyetcould  ncuer  liglit  vpon 
 riutre  ifon  which  is  the  only  fupport  of  that  pr^^er  for  tiie 
 dead, which  M.  Bifhop  (eekcth  to approue «   Albeit  Epi- 
 plianius  hecrcin  fheweth  that  foiue  alccraiipn  tbc^re  vvas 
 M  3  fromi 
 
86  VjeAifMrto'DMpps 
 
 from  the  auncienter  church,  becaufc  they  had  now  begun 
 toprajfor  msnyfcrjmners  after  their  death,that  is  for  pub- 
 Iickc  and  notorious  (inncrs^whith  Dionyfius  faith  the  for- 
 mer church  was  not  wont  to  doe ,     Bu  t  with  what  mmde 
 or  for  what  caufe  thty  did  fo^Epiphanius  (liewcth  iJoc,nci- 
 ther  can  it  bee  gathered  by  hisvvordes  :  for  dchucrance 
 fi'om  Purgatonc  it  could  not  bee ,  bccaule  Purgatorie,  as 
 «  Mphtnfde    the  Papilies  themfclues confcffe,  was'  not  receiucd  or  be- 
 Caliroaiu.h*r^  Icccucd in  the  Grcckc churcheSj  wiiercof Epiphanius  was, 
 hbXtit.de In-  norhath  been c  till  this  day*    And  furcly  difputing  pur- 
 dul^entijs,       pofclj  agaiiift  Acrius  in  the  defence  of  that  cuftome  of 
 deiiulnt.  re?    Paying  for  thc  dead,  nothing  had  been  fo  ready  to  ftoppc 
 rum  Ub.z  ca.  I .  his  mouth  and  to  vphold  that  cultome  as  the  allegation  of 
 '^^ff'"/*'       Purgatorie  ifanyfuch  thing  had  beenc  then  receiued  in 
 die  church.    But  it  was  onely  humane  affe6lion  that  pre- 
 uailed  herein :  it  was  thought  to  be  a  good  minde  to  vvifli 
 well  to  the  dead ,  and  whileft  men  gaue  way  to  tlieir  own 
 fancies  in  this  behalfc  fuperftition  grewc  more  and  more, 
 and  that  wliich  with  Dionifius  waspeculiarto  iuft  and  ho, 
 lymcntogiuetheminfomefortadmifiionto  hcauen  be- 
 came common  and  indiiferent  to  all  and  had  other  deuo. 
 tions  added  vnto  it  with  opinion  to  mittigatCjif  need  fo  re- 
 quired, thc  very  paincs  of  hell.  This  Aeriuslpakeagainft, 
 and  indeedc  fpake  againft  it  with  greater  reafon  then  Epi- 
 "  Ca^a»d.lCon.  phanius  hath  defended  it :  yea  the  truth  is^  as  "  Caflander 
 fuliayca[>.  de    confelled  to  Maximil'.ian  the  emperour,  that  it,cannot  bee 
 .Herat. Mtjf<c,     gathered  by  any  conftant  agreement  of  die  dofb^inc  of  the 
 church  at  that  time  whatcertaine  vfc  they  meant  to  make 
 of  their  praiers  anddeuotioiisforthe  dead  :  or  what  was 
 the  condition  andftatc  ofthefoules  for  which  theyprai- 
 cd.    Thccuftome  thereof  was  vfuall  in  the  church,  but 
 men  knew  not  what  thc  church  might  intend  in  the  doing 
 diercof.    Hereupon  Dulcitius  mooued  the  queiiion  to 
 *  J      *  •       Ayi{\xvi'fVhethgrthcojferi}'tgmadefor  the  dead didany good 
 c(igqit!cfi,Df(l'  f^t^^*^fi**^^^]f^^*^i*^^^  euide^t filth  htythatitishj/oHr  cypn 
 e»r^$.4.         dfcdf^at  we  an  fithfT  helped  or  hHrt)f*rfdvi^C€r£ad  that  in 
 
 httl 
 
 I 
 
EpiFiletothelQng.  Sj 
 
 he II no  f?ui»  cayt  make  conftjficn  to  Cod*  He  knew  no  purga- 
 tory, he  knew  nothing  for  the  dead  but  J.cauen  or  hell :  o- 
 thcrvvileheehad  becnewcll  enough  able  to  anfvvere  him- 
 fclfe  as  touching  this  point.     Now  ior  anfvvere  heercofS. 
 Auftintellechhnn  xhditmany  mdced did p.y  as  touching  this 
 foint^if there  were  any  goodto  bee  d.ne  in  this  behafe  after  ■ 
 dcathy  how muchrmre]houldthefon/c it fe'fe procure eafe  for 
 itfelfe  by  tt  owns  confjfing  offinnes  the  rr,  then  by  any  oblution 
 thnt  here  is  procure  df or  the  cafe  thereof.  Tiierctorc  by  S.  Au- 
 ftinhiiiifelfeit  appearech  that  there  were  many  that  did 
 then  difputc  againll  that  vfage  and  cuftome  of  the  church, 
 whom  heecondemneth  not,  Jiee  chargeth  them  not  with 
 any  hercfie  ,  hce  goeth  not  about  to  confute  their  fayino*, 
 nay  he  recitetl)  ther  opinion  no  othervviic  but  as  probable 
 andhkelytogiueDukitiusfati5fa6lion  of  his  demaunde. 
 But  yet  finding  that  cuflome  of  prayers  and  oblations  in 
 dicGhurch  hee  laboured  to  make  tliebcftofit,  that  there 
 VDasno  doubt  but  (ome  good  came  to  the  dead  thereby :^  but  be" 
 eaufeitwasfatdthatweePjouldeallreceiue  according  to  the 
 things  that  we  haue  done  mour  bodtes,it  was  to  be  vrdirjiood 
 that  this  goodredvundcdto  none  but  to  thoje  that  had  led  fitch 
 It  fife  in  the  body  a  r  that  thefe  things  might  do  thcmgood.Thus 
 bccaufe  he  would  not  haue  men  to  prciudicatc  the  obferua 
 tion  of  the  church  he  will  haue  it  thought  that  there  com- 
 meth  feme  good  of  thcfc  deuotions  ,  but  when  hee  com- 
 Hieth  to  let  downc  what  that  good  isheecannot  tcll  cer- 
 tainely  what  to  lay.    Either  they  att^tile  to fiilr^mijjion ,  or 
 etfc  furely  to  procure  a  more  tolerable  dimnattoyu  A  very 
 doub*iullanfwerej&  one  part  thereof  the  Papiftes  them- 
 fclucsrciccl  as  altogether  falfe.  For^  they  deny  that  pray- 
 er for  the  dead  extcndcth  to  the  damned  and  thcrloreit ''^'J!**'*  ^*''- 
 cannot  procure  for  them  any  mitigation  of  their  damnati-**'"'  ^'^^^*  ^ 
 on.  As  tor  forgiuencfl'eoHinnes  there  can  be  none  afrcr 
 this  life,  for  where  there  is  no  repentance  tlierc  can  be  noz  cyrian.adtf 
 forgiu enclTe  :  but "■  after th^t  we  areg  ncfrcm  hence  th'cr^  DirnetrUn. 
 isnoplr^ce^  faythCyprian,j^r^;yr  rep.  fitai^£e ,  ther^i  h'm 
 
 bcote 
 
88  Tl?e  Jnfmrto  DMJho^s 
 
 •  jmbrofe,  de   ^°'>^^  of  Mj fatisfdUton  X  DO  placc  therefore  is  there  leftfor 
 ifonomoTt.c.i:   any forgiuencflc.    ThereforeAmbrofe faith iliat  "Dauid 
 
 praiedto  haue  hisftnsfcrgiHen  htm  before  hedepartedthis  lii;e 
 hecau/ey  fay th  he,  heethat  heere  recemcth  net  forgi'ieyiej[e  of 
 fwnesyjhall  net  he  inthe  inheritance  of  the  S^^ints  :jor  he  can- 
 not come  to  cternall Ife^becaufe  eternallltfe  is  theforgmtne^e 
 cfftnnesy  t\\ath,  is  attained  vnto  by  torgiueuetkot-  fins» 
 Yea  and  wliat  finncs  they  are  that  lliould  beforgiuen  aher 
 ^  yifi«i.deciuit  this  hfe,S,Aultinprotefleth  that  ^byd  thejearchthut  ha 
 DuM.z  I  .f.  2  7,  could  vfe  he  couldneuerattaine  to  know,    The  Papilts  tell  vs 
 that  they  are  onely  venia/l/innes :  but  S.Auilin  faitJi  in  th*t 
 place  that  they  are  fuch  finnes  by  which  a  man  dieth  in 
 cafe  to  be  caft  into  hell  fire,  becaufe  lie  maketh  the  vfe  o£ 
 thofe  prayers  and  interceiTions  to  bee  this ,  i//  «^  i/iignem 
 qmfgmittathr dtermmy  that  a  rra-^maynotbeeca^f'to  e- 
 uerUftlngfirey  whereof  there  is  no  danger  with  the  papiftes 
 for  their  veniall  finnes.    Thus  S .  Auitin  and  they  agree 
 like  haipe  and  harrow :  he  neitlicr  faith  as  they  iay,nor  tiiey 
 as  he.    He  affirmeth  that  vie  ofprayer  for  the  dead,  to  free 
 menhc  from  euerlafting fire  or  togiue  them  eale  therein, 
 which  they  vttcrly  denic :  and  they  affirmc  that  vfe  of 
 prayer  for  the  dead  to  deliuermcn  from  Purgatorie  fire, 
 which  he  neuer  knew.  For  of  Purgatorie  fire  he  anfwereth 
 nothing,  which  had  ferucd  molt  pregnantly  for  the  deci- 
 ding of  all  that  doubt.    Indeede  there  was  begun  in  that 
 time fomelpcech thereof,  butliee  plainly  flieweth  that  he 
 «  Dt  Z.quajl.     could  not  tell  what  to  thinke  oif  it.  He  thinketh  it '  not  i;?- 
 DitUit.ci.  I .        credible  that/uch  a  purgatorie  fire  may  bee  rfter  thii  Iffe^  and 
 it  may  be  qneflioned,  laith  he,  whet  he  r  it  bee  fa  ^  And  againe 
 *Decitii.Dei.U  ^I^eake  ftot  againfi  it/akhheey  becaufe  perhaps  it  is fo.  And 
 Vn^'j"^'       againe  in  another  place  he  leaueth  It  as  vncertaine,  ^  TVhe^ 
 eptrca  '^,      ^^^  ^^^^^  *^  ^^*^  ^^  menftifer ,  or  whether  there  follow  fomc 
 fuch  temperaUtudgements  after  this  life.  Now  feeing  he  was 
 fo  vncertaine  and  doubtfiill  hcrein,becaufe  it  was  indeed  a 
 matter  ofhumane  tradition  and  deuice,  how  much  better 
 &  morclafely  fiial  we  follow  him  there,  where  bcingfom- 
 
 times 
 
E^ijile  to  the i\ing,  S^ 
 
 times  vntangic  J  from  the  regard  of  cuftomes  receiued  in 
 the  cimrcli,  he  peremptorily  determineth  according  to  the 
 tnieth  of  the  word  of  God'  1  here  is  not  any  middle  f  lace  for    ^'P"^'^-*^'^- 
 any  man, faith  he,  that  cannot  he  any  where  but  mth  the  dimll  I'l] ,.  J^^^g' 
 tkt  li  iot  -pptth   Chr.fl,  ^He  that  is  dead,  either  his  foule  %  int^ifi.Udn. 
 toyethmthe  bfomc  oj  Abraham^  or  e^fe  is  crauinga  Uttle  ^vaELxo, 
 waiter $n  cuerlaftir^g  ^re **  ^^ny  thirdplace  tve  k*ioxp not,  nay  .  ^ypog"-^'^- 1* 
 wefixdfnthe  Script  hre  that  there  is  no  fuch,  *  J  he  foidcs  , ,  '  "*    «* 
 of  the^  odly  being  depart c  a jrc  m  the  loay  are  tn  rejty  bp.  t  the 
 Joules  of  the  vngodly  h  re  in  funijhment  vntill  the  bcdtcs  of  the 
 ms  rcMHe  to  euerlifiirg  life  ^  the  be  dies  of  the  other  to  euer- 
 Uftiyg  death.  ^  ^v  //  mi  nsfoulestvhen  thtyare  gene  from  the 
 body  haue  their  dim  rs  places  ofreccit '.  the  good  hatte  ioy,  the     "     "'  * 
 euillhaue  torment. But  when  the refHrred:ion  ^allccme'.  both 
 the  ioj  of  the  goo  dfhall  be  greater ^artd  the  torments  (fthe  euill 
 Jhallbe  more  griemnsy  Sec.  Thus  S.  Aullin  fpake  as  wee 
 (peak,therci$noambiguicie'in  his  words:  heemakethno 
 more  places  oKoulcs  but  heauen  and  hell,  and  therefore 
 excludcth  all  vfc  of  praicr  for  the  dead,  whicli  by  the ,  .  ..       . 
 *  Pa^kb  owne  confefTion  can  neither  adde  any  thmg  to  TurTatMh.u 
 the  blille  oft  he  that  are  in  heauen,nortakeaway  any  part  caf>.i8. 
 of  pun^iicnt  from  them  that  are  inhehNow  by  this  tliat 
 liath  bccne  handled,  it  apeareth  that  in  denying  praier 
 for  the  dead,  we  vary  nothing  at  all  from  the  faith  or  pra- 
 difc  of  the  moll  auncient  church:  in  pra6life  we«  varic 
 Tome  what  from  the  church  in  the  time  of  the  fuppoliid 
 Dionyfius  Areopagita,  butinfaith  and  do^^rine  concer- 
 ning the  llaie  of  death,  nothing  at  all*   What  opinions 
 tliereofgrew^tcrwardcs,  it  is  nothing  to  vs.-  there  were 
 thofe  vfes  conceiued  of  it  which  the  Papiftes  thcmfclues, 
 as  Iiath  bccne  fhewed,doe  now  wholly  deny,  and  indeed 
 Popifh  praier  for  the  dead  is  not  to  be  found  in  all  thole 
 times.  For  pcpifli  praier  for  the  dead  eaii not  ftande  but 
 wiihtheftan'djngcf  Purgatorie:  but  Purgatorie  by  the 
 aui  cicntchurchhathnocertaine  ftanding:  and  therefore 
 Pcpiih  praier  for  tiie  dead  for  any  helpe  that  it  hath  from 
 N  the 
 
po  TI?e^nfwerto  DM^jops 
 
 thcauncient  church  niulV  neccflarilie  fall,  neither  doth 
 our  church  in  the  denia'.l  of  it  denic  any  thing  that  hath  a^ 
 ny  cercaine  approbation  from  that  church. 
 
 II.  W.BisHOP. 
 
 ]^lt,,^,Cap.io'^  -^  common  cujiome  it  was  of  the  ArrhnSyand  of  other  more 
 Lib.  i.con.  aufjcieftt  herctkk^s,  to  reieSi  all  traditionSy  andto  relie  cncly 
 Mdximim..       vppsn  the  written  word^as  teflifi:th  S .  Jreneus  and  S .  Augu- 
 
 lltne.  Doenot  ours  thefams/eieSiing  all  traditions ^  as  mam 
 
 Muention, 
 
 R.  Abb  ot, 
 
 M,  Bifhop  in  the  three  former  diuifiions  hath  taken  it  as 
 
 agreat  preiudice  to  vs, that  louinian,  Vigtlantius,  and 
 
 Aerius  were  condemned  by  the  auncient  church,  or  rather 
 
 by  fomc  few  oftheauncient  church,  for  fome  articles  of 
 
 do6lrinc  whicli  we  now  maintainc.  But  yet  hce  knew  that 
 
 his  hold  was  not  fail  enough,  vnleflchee  added  this  point 
 
 of  traditions,  bccaufe  they  were  condemned  onely  for 
 
 oppugning  traditions,  and  not  for  any -thing  which  they 
 
 mantained  againft  the  written  worde  of  God.    Vnlelle 
 
 tliercforc'the  authoritie  of  rr^^<Vi(?»/  beemadegf|©d,hee 
 
 feeth  vveil  enough  that  it  maketh  nothing  at  allTor  him 
 
 thatthey  were  condemned.   Whereupon  he  tellech  vs 
 
 that  tlie  Arians  and  other  heretickes  were  condemned  of 
 
 old  for  reiecling  traditions,  and  relying  onely  vpon  the 
 
 written  word*  This  he  taketh  vpon  him  to  prooue  by  Ire* 
 
 neus  and  Auftin,  but  hisproofe  is  fuch,  as  that  if  we  were 
 
 in  any  didike  of  traditions  before,{we  haue  great  caufe  now 
 
 to  like  them  woorfe.But  lie  doth  as  his  M,  Bellarmine  is 
 
 woontto  doe;  fet  itdowne,  it  is  no  matter  wiiether  it  bee 
 
 right  or  wronge :  acornes  anddraffe  be  lit   enough  for 
 
 lwine,andhes  are  good  [enough  for  them  that  are  readie 
 
 tobclccuetheiTii  Thetra^oflreneus  to  wliichhe  refer- 
 
 reth  vs,is  very  pregnant  to  let  foorth  vntovsin  the  olde 
 
 heretickes,  the  very  courfe  which  the  Papifts  now  vfe  a« 
 
 toucliing 
 
 I 
 
Epinle 
 
 to  the  k 
 
 mo 
 
 91 
 
 touchingthc  Scriptures.  In  the  firft  chapter  of  that  booke 
 which  IS  the  chapter  before  that  that  M,  Bifliop  citeth 
 Ircncus  beginnctii  thus :  *  fV£  haue  not  rcciinedthe  tvay  of^  j^^^  j- 
 faltiiUton  by  any  other  bat  by  the  m  by  rtht  m  t  he  Go/pell  came 
 vnto  vsi  vphich  txdced  they  then  f  re  ached,  but  aftetwardcs  by 
 the  will  of  God  de  liner  edthe  fame  vnto  vs  in  the  Scriptures 
 to  be  thefoundution  andpllar  oj  our  faith.  Behold  Iierethc 
 written  Gofpell  commended  vnto  vs  to  be  thefoundation 
 ayidfiUar  of  our  faith  y  and  that  tlus  was  fo  ordered /^r/?(? 
 wtllofgodithzi  we  may  know  it  to  be  vtterly  vntrue  which 
 the  Papiltsteach,that "  Chrtft  did  not  locke  that  the  Gofpell^  ^f'^'*^;^'' 
 jbould  be  committed  to  rvrittngybut  thafnely  by  tvordttpjs^ld'nl  *'^f"^**' 
 bepubltjhidto  all  creatures :  and  do  we  not  tliinke  that  this 
 helpcth  M.  Bifliops  tradition  very  much  ?HegoctIi  on  & 
 flicwcth  that  the  Apoftles  and  Euangclifts  were  by  the  ho- 
 ly Ghcll  endued  with  perfcft  knowledge  to  doe  that  they 
 did,  agaiolt  fomc  which  tooke  vpon  thtm  to  be  emenda- 
 tores  Afcflolort'.m^  Com  Uours  cjthe  ty^fofiles'.ihzx.  by  this 
 infpiiation  Mattl:ew,Markc,  lohn  and  the  reft  wrot  that 
 which  they  wrotCj&i  therfore  they  which  did  nctaflcnt  to 
 thcle  being  thus  partakers  of  the  ipirit  of  the  Lord,did  de- 
 fpiic  die  Lord,  Chrift  himlelfc,  and  the  Father,  tphich 
 laith  he,  all  heretic  kes  doe*  For,  (aith  he,  ivhen  they  are  re- 
 froutd  by  thefcripttires  thiyfalltofndir.gfault  yftth  the  f crip 
 tures  as  if  they  were  net  right  r:or  ive  re  tfauthoritio^  and  that 
 they  are  diucrfiytaken^  ar.d  thai  by  them  the  truth  cannot  bee 
 fouy:doj4t  ojjuc  h  as  doe  y.ot  J^ow  tradition ',  hccaufe  the  truth 
 was  not  deliuercdby  writing  b^t  by  wcrd.  How  gl?.d  would 
 yoube^M.Bin^opjiflreneushad  faied  any  thing  to  touch 
 vs  fo  far  as  this  toucheth  you  ?  Butletvs  firft  fee  the  ende  ; 
 for  when  they  thus  ihifted  off  the  (criptures  &  refiifcd  tri- 
 all  thereby,  hee  and  others  that  dealt  againft  them  were 
 driucnto  another  com  fc,  and  that  was  to  exaiTiinc  what 
 the  do6lrine  was  that  was  deliuered  from  handto  hand  by 
 the  Bifliops  and  paftours  of  the  church  from  the  tiinc  of 
 the  Apoftles,  uot  minding  any  other  doctrine  then  wcs 
 K  z  contcincd 
 
c^i  The  anfiy^r  t)  T>.  "Bif^o^s 
 
 conteincd  in  the  fcripturcs,  but  bccaufe  they  refiifed  the 
 Icripcures  thcv  would  ihevv  that  the   do6^rinc  vvhicli  they 
 taught  them  by  the  fcriptures  was  no  other  but  what  Jiad 
 becne  tlie  continuall  tradition  and  deliuei-y  of  the  teachers 
 oftheclulrchfuccelTmely  from  the  time  ot   the  Apollles, 
 aiid  therefore  the  very  truth  that  was  firlt  deh  uered  to  tiie 
 church.  Butjiaith  he  whe^i  w:  mil  them  betng  irid  ed  ar^amji 
 tradition  to  that  tradition  which  isfremihe  ^pjiles  whtch  by 
 fuccejfton  ofBifhops  is  k^pt  and  ccntiniiedm  th^  chnri  hss  thej 
 rp  ill  fay  tb^it  they  thefelncs  ba^l  tvifer  net  only  thenthe  bt^opr 
 ofthschirchb^talfo  thenths  Apples  them felnes^haHe found 
 out  the  fir,cere  truth.  Hereupon  notwithltanding  to  giuc 
 fatisfa^iion  to  them  that  would  be  fatisfied   m  tins  behaltc 
 he  reckoneth  the  whole  rankc  of  the  Bifhops  of  Rome  vri- 
 till  liis  lime  ftill  contmuing  the  fame  tradition  from  the  A  - 
 ,      ry  yn      polWes, '  Forthey  allfiiccejfi^ielyy  as    Eufebius  rehearfeth 
 tfcl.U.  \.ca.iu  ou^  ofEgefippuSjf^^g/^r^j-r/;^/^^  anithe  Prophets  and  thg 
 Lordhadoreachid:    Hecbringeth  inalfo  Poly  carpus  and 
 alleadgctn  hisepillle  to  the  ?/j/Ap/>/^«/,deliuenng  the  fame 
 forme  of  faith,ofwhomeEulebius  bringeth  him  in  alfo  gl- 
 uing tliis  witnefl'e  that  in  all  his  fermons  and  narration  iice 
 <^Ettfekhtjt.      (Jeliijere J  ^  cHnElafinElisfertpturis  confona  :  all  acrording  to 
 *  ■pc<ip-i  '  fyj^f.^jpf,^ygj^  LaftlyheproduceththcchurchofEphefus 
 founded  by  Paul,  and  where  lohn  the  Apoftle  continued 
 till  the  time  of  Traianthe  Emperour  zsatrne  witnejfe  of  the 
 tr.iditionefthe^po^les.  *Andwhaty(3Xf.\\\\e^ifthe^pcfilcs 
 hAdl  ftnothiyig  inwritiyigfhuldwe  mtfollorp  the  order  of th^t 
 tradition  which  th.y  dslmeredto  them  to  whom  they  comtttfd 
 the  chnrches  fwhrretontany  nations  of  the  'Barbarians  agree 
 hauing  no  writing  and  yet  diligently  ks^pi*ig  the  old  tradition  ; 
 Now  whatis  that /rW/?/<»2/For  here  is  the  foil  poynt  !Bf- 
 /,''f«i«^,  faith  he,  inoneGodmak^r  ofheauen  and  earth  and 
 af all  things  that  are  therein  by  lefus   Chrift  thefonns  ofCjod : 
 wh  '/for  his  exceeding  great  Uue  towards  his  creature  was  con 
 tent  to  bee  borne  of  a  virgin  y  if*  him  fife  vnitlng  mxn  to  Gody 
 vahofff^i/redv^rder  Vontitis  ?ilate  androfe  ag  ineand  was  re- 
 
 ceined 
 
Eftflle  to  the  Kj^n^.  p2 
 
 eeificdvp  mHoryj^TvithglorjfljiXlcome  thejhuicur  cfihc  m 
 thut  urtfiiiiAandthc  iudge  of  t hi  m  that  are  ntdgcdy^fljall 
 fend  into  et email fi-e  i  he  corrupters  cfhts  trffth^c^ihc  dcfpi* 
 fers  ofhisfith-  r  arid  o  fhis  cc  mmir.g.  /  bis  faith  th:y  hane  be  " 
 l:ettcdiviih)t<t  writi.gaiidbj  reafon  of ihis  auncient  tTi^.dui- 
 on cfi he  Apoflles  th  j adm.t  Hoti:;to  their   mir.dc  any  of  th^ 
 m:»ifirous  Ipeech.  s  oUbcfe  h.  ret^kf^s.^c.  Pardon  iiic  1  bc- 
 reechthee,gendeReadcr,itI  bsfomewhac  tedious  in  the 
 rehearfall  or  thcfc  things.lt  is  for  tliy  Citi  faction  that  thou 
 maift  lee  that  Ireneus  did  not  intend  by  tradition  to  com- 
 mend any  diftini^  part  ofdodlrincbelide  the  fcripturc, 
 but  onely  appe-iled  to  tradition  as  a  witneflt  of  the  oncly 
 trucdoftunc  whichiscotemediuthe  fcripture.His  Apo- 
 llolxall  tradition,tl)OU  feeft,  conteineth  no  poy nt  offaitJi 
 but  whercofthe  fcripturc  doth  plentifully  inftru6t  vs,  nei- 
 ther doth  he  goe  about  in  his  whole  booke  to  auouch  vnto 
 dieni  any  otiier  poynt  but  what  he  leeketh  by  the  fcrij  tuie 
 toapprooue*  Nay  I  pray  the  duely  to  obferue  tliat  it  was 
 die  liercticke  onely  thatalleadged  vnwrKtcn  tradition  be- 
 fide  the  Icripture  to  empeach  that  faitii  winch  Ireneus  iu- 
 ftificdby  theftripture,  and  for  no  other  caufe   fought  to 
 prooue  it  by  tradition  but  becaufe  they  refufcd  tlic   trial! 
 of  the  fcripture.   How  canil  thou  thenbut  take  him  for  a 
 lewdeimpoliour  that  would  make  thee  beleeue  that  Ire- 
 neus by  tradition  recommcndeth  a   diftind:  part  of  do- 
 ftrine  bcfide,  nay  indeed  contrary  to  the  fcripture  ?  The 
 tradition  that  hce  fpeaketh  of  isthefamc  withS.Paules: 
 *  !r.:didtvobtsfecHnd'imfcripturas\\delniertdv'.toyoHimy  e  i.cor.i^.?.*, 
 tradition  was  to  you  according  to  the  fcripture*  '  That  vohu  h 
 Ireceined of ihe L-'ri  ,  trad  di  vcbis^  J  deliuercdvtJ.oyou  :  f  Cap.n.z^. 
 th  t  was  my  tradttioM  vntoyoUy  and  in  writing   cxprciletJi 
 the  fame.  And  ro  this  meaning  faydc  Cyprian  when  by 
 Stephanusthe  Bifbop  of  Rome  he  w^as  vrged  which  trad:- 
 ti'-n  '.^  whence  is  thii  tradition^  Commeth  tt  from  the^^fi-  ^     >  ■  ,  j 
 th^ritte  of  the  Lord  or  of  the  Gofpelli  orfr:  m  the  precepts  a>.  d  ■pomprmm. 
 Epifll  s  rfthe  ^^pofilcSt  For  thofe  things  that^  are  written  G  d 
 N .  3  himfelfe 
 
94  'TheAfwertoD.Sijhops 
 
 himfelfe  teftifieth  that  they  are  to  beobferued.  \f  therefore  iibe 
 commaundedm  the  Goffell,  or  be  centeined  m  fke  efijiles  6r 
 a^s  of  the  ^fofiles^  then  [urelj  let  thts  tradttton  he  holtly  ob  - 
 ferned.  So  lay  we  to  M.  Bilhop :  let  him fhew  vs  his  tra- 
 ditions  by  the  Icripcure,  and  wee  are  ready  to  admit  them 
 rcligioully  and  hoWy  to  beobferued  .  Andfbfarreis  Irc- 
 neustromauouchingany   other  traditions  as  that  hcc 
 teachech  not  onely  tliat  tbe  written  Go ff  ell  is  thirfotindati- 
 on  andpU^r  ofo:irp.ith,  as  betore,  but  alfo  that''  the  rttk  of 
 truth  IS  to  be  taken  { rom  thofe  tlimges,   <jU4t  aperte  ^]ft^e 
 h        ^  ^  ^  ^.  ambifuo  ipfts  diHionibas  foftta  fmt  in   Scripuris  :  Which 
 plainly  and  wtthont  ambigmtie  m  very  words  are  Jet  downe  tn 
 the  Scriptures  rtiie  greater  is  M,  Biiliops  (inne  to  go  about 
 to  force  him  to  the  patronage  of Tuch  traditions  as  neither 
 plainly  nor  qbfcurely  are  to  he  found  therein.  But  I  can- 
 not but  woondcr  that  Mafter  Bilhop  would  referrevs  of 
 '  OfjgMartins  ^|j  other  to  this  place  of  Ireneus,  whoin   defcribinghccre 
 S'"Xr£'r  t^^efalhionanddeahngoftheoide   hcretkkes,    doth  fo 
 ji'lfkns.  ^ ' '    liutly  trace  outthe  path  wherein  the  Papifts  hauc  walked 
 '>  i^iCM.  Tefta-  as  iFbefore  hand  he  had  prophecy ed  of  them.  For  as  hee 
 in  the  Vreftee    f^j^j^  ^\^q  old  herctickes  did,  euen  fo  they  when  they  were 
 i°s'*i  %'^'^>'  reprooued  by  the  ScriptureSjbegan  to  cauill  thereat,  tliat 
 erijTL'JjL'  the  Scriptures   were  not 'rightly  tranllatcd,  that  thd 
 Tapxcont.'      ^  Grccke  and  Hebrew  copics  were  Corrupted  ;    yea  the 
 Litther.  authoritie  of  the  S  criptures  was  not  Ibch  but  that '  the  au- 
 
 "  "P'g^'  i"H'  thoritie  of  the  church  and  billiop  of  Rome  is  -aboue  them, 
 HUr^r.Trxfat,  ^  doth  "eiue  authoriuc  Canonicail  vnto  them  ; 
 /«i.i.C4/'  i.  J.4  thatthcy  were  not  written  that  our  taith  Ihouid  bee  in 
 "  Tigh.did.c.i  fubie£tion  to  them,  but  thattiiey  fliould  befubicd  vnto 
 •  sieidati.  Com  jj :  yea  One  of  them  doubted  not  to  fay,  that  •  Paules 
 msnt.hi>.i^,  Epiftles  butonely  thac  the  Dodours  of  the  church  had 
 lw.Dulofl'  giucn  fome  authoritie  vnto  the,  were  no  more  to  be  fet  by 
 Tigh,af>^d  ^n  ■  thcH  iEfopes  fables.  They  alledged  that  no  certainty  could 
 drad.Orthod^  bcc  gathered  by  the  Scriptures,  becaufc  they  were  'like  a 
 expiicMo.t.  nofeofwaxc,  afquircofleadthat  might  bee  turned  anic 
 l^nH^b^'zZx  way  ;thatth«5cripturcisbutiadcadandadumbe  thing, 
 »r4tJ>i^4»^.  ^^ 
 
Epjflktothel^tig.  c^r.^ 
 
 and  there  muft  be  adioyncd  to  it  a  fudge    to  determine  of 
 thctmth.'thatitis  vnpcrfc6landdotli  not   deliiier  vnto 
 vsallthingschatwcarctobelceueandtodoe,  but  it  mull, 
 bcTupphedand  expounded  ()y  traditions,  and  if  we  will  \a^^^a^Mph*' 
 know  the  rruth,  wemullgoc  to  the   old  Councels  and^«tz. 
 Fathers  of  the  Church,  and  learne  of  them  wliat  wee 
 muftbelccue.  VVelij  wee  haue  beene  content  to  fol- 
 low them   ;  wee  haue  iulbfied  our  religion  by  thetradi- 
 i    tion  of  the  auncient  Church  ;  we  auouch  no  point  of  do- 
 ftrine  wliercof  we  haue  not  ftiewed  tdtimonie  and  appro- 
 bation in  ihe  auncient  coimcels,  and  fathers  and  Hones  of 
 that  time    Why  then  forfooth  ^"wee  are  fame  ^  fay  tlicy,  to  ^  InJ*x,Exptfr* 
 beare  with  ma^^y  err  ours  i-n  the  o  'dQathoU  ke  writers  ^  hut  we  ^'^*''"  ^"'/«'''» 
 extenuate  atjdlejfen  thcmXwe  excsife  ^  mahe  the  beji  of  them  ^'"'*""* 
 by  fame  deutfedflfift'.weji  t  a  good  meaning  on  them  nhinthey 
 are  op^ofedm  difpxtattons  or  m  controucrfics  with  our  aduer-- 
 faries.Mary  the  ctrtame  truth  or  ajjurance  of  all  the  old  coun  t  „  ,,        . 
 
 Celsandcfaldojlri}7esordepmtioasoffai!hdependcthvp^ifacram.liki* 
 the  te[ttmor:j/  of  the  church  that  now  is. For  we  haue  not  a;':j  in^cd^^x^* 
 
 fallible  tefiimcny  that  there  were  anjfuch  councels  or  that  thej 
 were  lawfuHyor  did  determine  this  or  thatybut  that  the  chnrch 
 which  now  is  and  cannot  errefothiijk^thc^nd  teacheth,   Vor 
 whereas  feme  hiflorians  maki  ^C'-titn  rfthcfe  councels  Jh  a  n 
 breed  but  h-tmayie  bcl.efe  whtrin  there  m  ■■ybefalfho:d,Th\is 
 tliey  reduce  all  to  their  church  and  to  themfelucs,  and  nei- 
 riier  care  for  fcriptures  nor  tradition  nor  councels  nor  fa- 
 thers but  as  itlcemeth  good  to  their  church  to  spprooue 
 andlikcthem.  And  although  in  very  woordesthey  doc 
 notfayasihofcheretickes did thatthey are wifer then  tJie 
 Apolll:sthemfelues,yetindcedeandpra£tirethcy  fay  as 
 mitch,  Oiyingthofe  things  wliich  the apoftles  neuerfaid, 
 and  doing  thofc  things  which  they  neuerdid,  and  with  "  ^'■''^'^^"'^ 
 " iVo-?7<?^)?<^«rtfvnraying and  Vndoing thole  thmgs  whioh    ""'•'''•/>'• '^' 
 ChriftandhisAportlesiiaueiaicdand  done.  Withfuch 
 men  wee  haue  to  doe,  ex'-rcmcly  impudent,  ihamele* 
 confciencclellcj  liketoftubborne  and  wiliullthecucsand 
 
 maIcr?,ftours 
 
p6  The  Anfi^er  to  D.  (Bipjops 
 
 iiiaIefa6^ours  who  knowing  thcmfclucsguiltic  rcfufe  die 
 commontnallby  God  and  their  couutrey,  and  will  no 
 otherwife  be  tried  but  by  their  owne  words. 
 
 MBilTiop  further  compareth  vsfor  denying  Traditi- 
 ons to  the  Anans  playing  ftillthe  part  of  Mcdius  Alexan- 
 ders paralite :  if  hee  cannot  accufe  truely  yet  he  will  lie  (or 
 ^    ,     ht-ejprcfuining  that  though  the  wound  be  cured,yct  til  ere 
 ^  jugufi.har,  vvillremaine  afcarre.    1  he  Anans  denied  "Uiiiil  to  bee 
 49'^  kjo         oionearidthe Uimenafreat^dfubfit^.ncert'iththef.ith^r  and 
 theholyCjhofi     Againft  them  by  the  commaundemcnt  of 
 y  jj,;o^  >:iji,     Conltantine  was  ademblcd  the  councell  of  Nice :  to  which 
 ecclefM.i,cd,7^  Conftantinchimfcltegauethis  dirc6lion:  '  7he   hooke  of 
 the  Epiizngeltjiesand  y^pofiies  andthe  oracles  of  the  auncUnt 
 prophets  doe  TvellinjirMli  vt  efthi  will  of  God '  therefore  ft- 
 ttfig  a  fide  cMenmtiy  and  difcord  It  t  vs  take  out  oj  the  words  /'»- 
 fpired  tf  God  the  explication   of  the  cjHeJi  on  tn  h-md,     1  hey 
 accordingly  by  the  worde  ot  God  and  t^imonies  of  the 
 fcjiiptureprooued  againft  the  hcretickcs  that  Chnftis  of 
 tjiefamefubilanceoreflence  with  the  father  and  the  holy 
 Ghoft,and  this  they  thought  good  to  exprcfle  briefcly  by 
 that  one  word  ojtx^'ffjoc  or  o//oyVto;,  coMfubfianttall^  cfone 
 fuhflancclh^  Arians  thougli  at  that  time  conuinced  of  cr- 
 rour  yet  began  afterwards  to^purne  at  the  definition  of  the 
 councell,  and  one  cauill  againft  it  was  that  they  vrged  vp- 
 on  men  to  belecue  fuch  things  as  were  not  written  in  the 
 fcriptures  tforinall  the  fcriptures,  the  word  o^j^Vicg  they 
 faydc  was  not  to  be  found,  and  fo  they  ar.livered  of  other 
 like  wordes  as  occafion  ferued.  So  faid  Maximinus  tiie  A- 
 »  ^Kgufi.cont.  rian  Bifhop:'  we  v>  II in  r.o cafe  reame  words th.t are hcfids 
 MAximihhx-   thefcripture.   SolaiedConftantiusthe  empcrour  beeing 
 '  H./4r.co«f .     brought  to  be  a  mainterner  of  the  Arian  Lerefie,  *   I  w:ll 
 onjtant.         ^^^^  ^^  words  V fed  that  are  not  writt^v.  Now  what  was  this 
 bat  meerc  cauillation  and  fliifting ,  for  tliough  the  worde 
 ofAs'vioi  be  not  found  in  the  (cripture  yet  the  matter  &  fig 
 nification  of  the  word  is  conteined  m  the  fcripture,   and 
 thcrby  is  Cfarift prooucd  to  be  i/j  a  V»o;  ofthefam'efHhftance 
 
 with 
 
Fpifiletothel^ng,  97 
 
 witlulic  fatlicnSo  Aihanafms  aulvvcrfd;  *  Ihefe  rvtrdcs  ^^ifjaMfef. 
 thfffhihj  h  notfonrJinthc  fcrtitt.res  yet  haue  the  f.me  q^oddct^ta. 
 mu..ygih..th.i^r.purcstntcnde,.Um^^^ 
 
 thcmviojcei^nsare  rightly  a jf  died  tohtarethetrmh.  i^^^  funtcxftfiu. 
 ianicynKvcrciioih  Cyrillgiue,andby'fundrie  other  tx-  'CynUcTri^ 
 aiijpUsiliavethtliat  wordcs  are  rightly  and  trudy  vied  ^ntJiaLi- 
 conccinmg  God  according  to  the  meaning  of  the  fcnp- 
 turcswhid)  yet  htc  rally  are  not  found  there,  as  that  God 
 is ir.ccn.irthtKjihle^ vr.jha^cble^inarfQmlL &c.  Therefore 
 didBafillprottficthatin  intrcatingof  ihctaith  he  ^^uld^  ^^^^^^^^^ 
 vie "  roi rdes  that  -were  not  win en^lutjet  r.tt difigreetrgfrcm  ^^ ^^^ 
 the  mccmtg  of  theft  rij:tfire,words  vpktchr.re  not  UttraUj  the- 
 Jellies  J:  t  acnnc  tnjcriptires^hnty.  t  doe  retaine  thefnje  ar.d 
 vrdcrjl^.rAingthireof,  Now  M.Bilhop  knew  well  enough 
 tbat\;c  appiocue  all  thefe  things  as  rightly  fpoken^gainft 
 the  Ari«ni,;  that  we  doc  not  fo  rely  vpon  the  written  v\  ord 
 asthatv^c  d'-ny  uhafocuer  is  not  in  very  letters  and  fy  11a 
 blesopreficdtherin,  but  only  fuch  points  the    n/aitcr 
 anJ  meaning  v\  hereof  cannot  be  iuiiified  by  the  fcripture.  ^  ^    .^ 
 Wclaywitli  G^^go^j  NtzjatsuenX  thit  many'  ^^'^^g^^^^''^  dtYf!s!!n(K 
 coitamedii! ihcJcrt^tPfrciffhtchyet i.re  ft  Jpo^emhere^  ^^^orat.6. 
 thcrciorc  ly  •  ho/i  thl  g^  whn  h  rve  reitdey  as  A  uftin  laiih  to 
 Maxinai:us,»^.'  icnuiuejcme  thirgs  that  we  doe  net  read, 
 OurSauiour'allcageth  the  ftnpture  to  prcouethe  rc^ur        '*•**• 
 region  ot  the  dead,  Ir^m  the  Gcd  cf  tAbrahamy  the  God 
 9f,faactheGcdffU.cchyt\iu%i\Qt  there  written  in  thefc 
 wordcs: the de^JAJ^ytfeaga:ne,S,  V:xuU^dtfpu:tedhjthe*'^^*i7*^^' 
 fcritKresthat  lejusrvas  thnJithcJAi^ii'^SiS^^^dthatheeTv^s 
 to  /if  r  andrijc  rg:mefrcmthe  dead:  yet  he  found  it  not  in    . 
 very  words  fctdowne  that  lefus  was  Chrtfl  &c*  So  M.Bi- 
 fhop  knoweththat  we  profclle  in  the  godhead  trinity  and 
 Vnftyy  tiiough  wee  doc  not  finde  tiie  wordes  Trinity  and 
 VrMj  any  wnere  in  the  I'cripture  bccaufe  wee  finde  in  fcrip- 
 ture tiie  matter  and  meaninge  for  fignification  whereof 
 thefe  wordes  haue  becnc  receiucd.  So  he  knoweth  and  he 
 is  offcndcdftt  it  that  wcteach  thataman  before  God  is  m- 
 
 Q  ibfied 
 
pS  The  anf^er  to  V.  'Bip^ops 
 
 ftified  by  faith  onely,  becaufc  the  fcripturc  in  cSt^X  faith  foj 
 tliough  by  die  very  words  q\ faith  onely  ic  be  not  fo  exprcl- 
 fed.So  in  our  churches  we'profeflc  Chrift  to  be  OjuyVtog  re- 
 fubjlantiallofthefamefubjiance  vctth  thefather  and  the  holy 
 ghofijSc  therefore  do  not  take  part  with  the  Arians  in  rc- 
 leiimg  what  is  not  literally  exprcfled in  the  fcripture,be- 
 caufc  we  know  tiic  intent  and  fignification  of  that  word  is 
 conteined  tiierein,^   Now  therefore  what  ihould  bee  the 
 caufethat  fliouid  moue  M.BiOiop  to  challeng  vs  as  taking 
 part  With  the  Arians  in  that  cauill;  Surely  I  can  gefl'e  none 
 but  that  being  bulled  inlthe  ftudy  of  higher  dininity  he 
 hath  forgotten  the  ninth  commaundcment:    Thou  (haft 
 Kothearefa/fe  vi>itmffs  iiga'mji  thy  neyghbour.    But  we  will 
 deale  frindly  with  him;  hee  ihali  fee  wee  be  no  Arians  ;  let 
 hill!  fhewvs  the  matter  and  effe6l  of  his  Tr^i^/ic'w  jnthc 
 fcripturcs  as  the  fathers  did  concerning  6//o«'(rjo5,  andwc 
 wil  neuer  contend  about  the  words  wc  are  ready  to  accept 
 and  embrace  the  fame.    Though  we  neither  finde  in  the 
 fcripture  LMajfe  nor  TurgatcryyViov  Pope,yet  let  them  ihew 
 vs  in  the  fcripturc  the  thingcs  which  they  mcancby  thefc 
 wordcs  and  they  fliall  finde  vs  ready  to  iaccord  with  them 
 So  for  the  reft  let  them  doc  the  like,  and  wee  willbce  Pa- 
 piftes  as  well  as  they.  If  they  cannot  fodoc,.  the  auncicnt 
 jtitgHji.cont.    dofilrine  of  the  church  tcacheth  vs  to  beware  of  them,  if 
 lb  '^(ITq'     ^^y^*'^'*i^^^^'^A.uAin,eythercoKcerm^gChrifierco}7cer}7iKg  . 
 his  church  or  concerning  any  thing  pertaining  to  onr faith  a'd 
 If e  fh  all  preach  vnto  vs  any  thing  bnt  ivhat  wee  haue  received 
 »  De  doS}.         inthefcriptures  of  the  law  andthe  gofpell^accurfed  be  he  And 
 ChrifiA  i.c.9 .    why f  becau{e '  m  thefe  things  faith  he  which  are  plainly  fet 
 downe  in  the/criptures  are  found  al  things  that  belongtofatth 
 k  Bafil.Ethic.    ^^^  y^  hauiour  oflfe*   And ''  //,  faith  h^Ciiywhatfoeuer  is  not 
 **^'  °  of  faith  be  fmne  yank  faith  come  by  hearings  and  hearing  by 
 
 the  word  ofgodyfurely  whatfoeuer  is  be  fide  the  holy  fcrtpture 
 1  ,j     r  becaufe  it  is  net  of  fM^  it  is  fmne ;  fo  that  it  is '  #e  manifcjl 
 
 (itffidt.  trejpajje  offatth  andaplainefmne  ef pride  either  to  reteit  ante 
 
 thing  that  is  conteined  in  the fcriptftre  or  bring  in  anie  thing 
 
Epijile  to  the  J^ng,  pp 
 
 th^t  is  not  rvrittoithiretn. ""  Let  him  pjcvpe  that  it  is  yvriiteriy  ^TittulUdu^ 
 faith Tcriullian:  lfithey:6tvprittcriLthm^fefirt'tijen>ce  that  iLmogen. 
 isfroricfmccdto  the  m  that  adde or take^rp^y*  For'' all  things "  Chryjofi.m 
 arc  clcereard  fUwe  by  the  holy  ScrtfturtSy  layth  Q\ii^io-'^'^^"R*^- 
 (\ovnc  IfVhat/oeficrth/r'gs  are neujfarie,  thty  are  wantfcjl.  •  opl'mperfiSl 
 Y€2  And  Uncc  °  her  f/ies  hane  gcttctt  place  in  the  iht.nhy  there  in  Math. htm* 
 ur.oirialUftrHe  C  hrijliamtie^  no  refuge  for  them  that  dejire  40. 
 to  hiewe  n  huh  is  the  true  faith  t  i>ut  cne/y  the  Scriptures  of 
 Ccd :  no  rvAytoknoTfv  nhich  is  the  true  church  cf  Chriji  ,  hut 
 onelybythe  Scrtpt^res*  Our  Lord  lefus  kncrfing  that  there 
 wcula  be  tn  the  L'.Ji  di^yes great  ccrftifiony  do:h  thirifcre  Tvi/l 
 that  C  hrtjitans  dcfirtng  to  haue  ajfu ranee  of  trucfaith.Jhoulde 
 fite  to  nothing  bp:tto  the  Scriptures,     Otheircijc  ifihtyloike 
 to  other  th:ngs^theyPja'lJiumble^Andfa!lyC^per:Jh^not  l^jcve- 
 mg  mhich  ts  the  true  churc  hy  and  thereby  lighting  vptn  the  ub- 
 huimnaticn  if  defolation^  rrhichjhalljiand  in  the  holy  places  of 
 thedokrch.  This  is  the  thing  M.  Bilhop  ,  iliat  you  fcckc 
 for,tobrirgvstocleftrii6licn  :  to  make  vs  bondmen  to 
 Antichrilt,  towinncvstoapproue  and  honour  as  you 
 doe  the abhcmination  ofdeJolattonjV/hich  hath  feated  it  felfc 
 in  the  holy  places  of  the  church.  You  bring  a  woe  andia 
 curie  vpon  your  fclre,  according  to  the  wordcs  of  Auitin 
 and  fcrtullian,  andyoudefire  to  haue  vs  partakers  with 
 you  therein.  But  God  forbid  that  wee  il;ould  hearken  to 
 you  therein  ,  and  therefore  acccrding  to  tlicirilru^^ion 
 and  aduilc  of  thcfe auncicnt Fathers,  w  ec  will  sdn.it  no- 
 thing for  matter  of  taith,  hutwiir.tniaybeiuftifiedby  the 
 Scriptures,  yctnotreieftingany  dc6lririeior  any  vnvvrit- 
 tenwordesortermes,folongasthe  matteiand  meaning 
 thereof  may  be  warranted  by  tiiat  tiiat  is  w  rittcn. 
 
 12,  W.  Bishop. 
 
 Kcniiis  a  barbarous  VerJIan  indeed  yet  iJiJhtrv  a  counter-  T^Uephlkio, 
 feited Chrifitanlis noted/or 0»e'pfthefirji  <.:mcrg  Chrifliansy  eap.ij, 
 thatinuejedagawji  the  images  cf faints ^^nd  the  vporjhtp  done 
 0  J  Irf 
 
1107- 
 
 *  tXtr.  1 1. 1 J 
 
 1  oo         71)6  ^nfwer  to  D.  ^i[f)op 
 
 by  trHeChrijlians  vrtto  them :  as  both  Nicephorus  and  Ce- 
 drenus  in  coinpcndio  doe  record.  The  reprobate  levies  in~ 
 deeds  befurehim^and  after  euenvntill  this  day  ^  themijcreant 
 THrkes  (^enemies  of  all  Chrifiianity  )do  drpellfiillin  the  fame 
 error:  ^ndyct  is  not  thismofi  vehemently  auerredbyourprc^ 
 tej}amsya^d  all Csluiniiis:  although  they  cannot  dentebnt 
 that  abotie  goo.yeires agoe^  in  the  Jecord genet f.ll  Councell 
 holdenat  Nice -they  are  by  the  confent  of  the  befi  ,  and  mcji 
 learned  ofthewGrldjforcHeracctirfedyth^.t  doe  deme  reue^ 
 rence  andworjhip^  to  begimn  vnto  the  Images  of  Saints. 
 
 R  Abbot, 
 
 In  idle  tales  they  Iiauc  becnc  wont  to  fay ,  that  howfo- 
 
 euerthe  deuilldifguifchiaifclfc,  yethee  is  to  beeknownc 
 
 by  a  polt-foot.  Howfoeucr  it  be  in  the  appearance  of  the 
 
 deuill,  wee  are  fure  that  it  is  fo  in  his  inftruiucnts  &  agents 
 
 thiAhowibeucr  *  they  transforme  themfelues  as  if  they  were 
 
 the  mintflersofrighteoufnejfei  yet  one  way  cr  otlier  th.cy 
 
 bewray  thcmfelucs  by  what  fpint the yfpeakc .  Surely,  if 
 
 there  were  nothing  elfctliat  did  di(couer  vnto  vs  that  M* 
 
 Biihop  is  a  teacher  ofHesand  falihood,  yetthis  point  that 
 
 hcere  liee  fpeaketh  of,  is  fufficient  fully  to  afiure  vs  tJierc- 
 
 of.  He  feitetli  before  vs  heere  to  eate  the  very  excrement 
 
 &  filth  of  Antichi  iftjthe  ftinke  whereof  is  fo  lothfome  that 
 
 it  cannot  but  be  extremely  olfenfiue  to  any  man  that  hath 
 
 any  true  feeling  of  a  Chriltian  heart.  What,  woud  hec 
 
 ^     n      1      ^^*"^  ^'5  ^^'^"^  ^^^^  ^^8^^  ^^  ^^^  ^^  rcturne  to  tliat  groffc 
 
 fiitttMh  i.'cap,  and  palpable  Egyptian  darkeneflc  5  as  that  like  (t;nfcleflc 
 
 JO  beads  we  fhould  lie  tumbling agame  before  dumbe  idols,^ 
 
 l^jttgufi.cont    and  worfliip  ftockcs  and  Itones,  and  lift  vp  our  handes  to 
 
 %, Efifi.vtUg   pf  gy  jQ  jjj  jt  vvhich  is  die  worke  of  the  handes  of  another 
 
 I J  "&^^j„f  »nan  ?  Farrc  bee  it  from  vs  euer  to  yeelde  our  hearts  to  fo 
 
 FA»fl.  Manich.  vilcand  hatcfullabhomination,fr/>^w?i/r/J;/>4W  dutietf 
 
 lib  i^j-a^.  X I .   religion,  as ''  La6lantius  and "  Aullin  teach,  weeferne  onely 
 
 the  true  God^  ^  The  ^po^le^  faith  tlie  (ame  S,  Auftin  ,  for^ 
 
 biddeth 
 
Epi/lle  to  the  IQtj^. 
 
 101 
 
 i?iddcth  rdgiousworpfif  to  be giucntoanj  creature^  ncytlicr 
 can  it  be  applied  to  any '  vpithout  verong andtnii.rj  to  the  di  ■  '  ^^'i'"-  font, 
 uinemauhie:  ^  not  tc  m,^.rtyrs or  S^tnts^  not  to  tiic«  b/ef-  f '!{"'"  ''^•''' 
 flavtrgtn  Murie  :t\oX.*  to  ^dngcLsnor  Archangels,  mrany  p-i^dam  Cyrill 
 n^mc  that  is  tu:med  in  this  rvcrld  or  m  thj  rror/dto  r<7W<f  .Peter  com.  luiianum 
 rchifcch  to  be  vvorniipped,laying to  Cornelius,' ^^^-//tfj/cr  ^'^•<5. 
 euefti  alfoamamm^    The  Angcll  rcti)fethto  bee  wor-  ^  •^'"^"/^  </« 
 fhippedjfayingtoS.Iohn/  Dcettmt,forUm  ihyfeUatv  ^^Zp'lz''^'^' 
 fcruant '.  worfhip  God,  As  I  applied  it  before  to  rcliqucs,  ^  Hier.  adu^. 
 ib  muft  I  hcere  to  images  :what  would  they  fay  it  they  ptrium- 
 coulde  Ipeake  to  the  worfhippers  thereof?  Worlhip  not  ^''■'^"'•'■«""' 
 •  vs,  for  wee  are  worle  tjien  men  :wec  arc  Icflc  then  tel-  VVn'^'%^' 
 lowfcruants :  wee  arc  but  woode  and  ftones  :  nay  the  k  ^poca,\z  a 
 'froggeandthemoufc,  and  the  moulc  and  the  bat  and  ^cUm.Mex. 
 eueryworme  is  better  then  wc  arc,  becaufe  they  hauc  life  '"'^rctre^. 
 and  fenfe  and  wc  hauc  none ,  and  if  it  be  a  ihamc  to  wor-  -^".?»A'»  P/i* 
 fliip  them,  much  more  Oiamc  is  it  to  worfliip  vs  that  are   '^ •'""'** 
 but  blockcs  and  ftumpcs  of  trees.  Therefore  pray  not  for 
 helpctovs^for  wcarc  notable  to  hcipe  our  felues  :  "  the  "24^^,21.^4 
 owles  and  birds  light  vpon  vs  and  her  ay  vs  and  we  cannot 
 driue  them  away :  the  fire  confumeth  vs  and  wee  cannot 
 withftand  the  heat  thereof.  Some  men  cloth  and  decke 
 vs  and  other  fomc  robbc  and  fpoile  vs ,  and  being  fonic- 
 times  ■  ofgoldandfiluer  our  owners  for  their  necefTitie  "  ^'"«/.^/t>- 
 pawne  vs  and  fell  vs :  orbcingof  brafle  or  other  mettall  ^'^"P-'i- 
 wc  are  turned  to  pofnets,  and  potts  and  pannes  ,  and  we  ^^ 
 h.iuenoknowled»ewhatanyotthemdoevntovs.  Ifyec  •  .  ^  ^. 
 will  not "  worfhip  them  that  hauc  made  vs ,  much  Itflc  Tja^fi^g""'* 
 thinke  it  fitte  to  worfliip  vs.And  indeed  a  very  brutidi  and  «*  Ori^en.tont. 
 fenlelefle  deuotion  it  isfor  a  rcafonable  nun  to  ^  babble  to  c  ifMt>  1.  ($-  6. 
 the  walks  and  to  talkc  vnto  dead  things,  and  being  him-  ^'""-  >^ '''*•»» 
 fclfe  *'  the  image  of  God  toabieft  himlelfe  to  vvorHiip  the  f /Jf^/./?  • « 
 image  of  a  man,  nay  the  very  earth  thathec  treadcth  vn-  /^^  ^  ^^j,  ,g  * 
 dcr iiis feetc :  forwhatarcimagesbutvileearthand  dult?  •  ^tuir.fm 
 which  'for  their  fafliion  and  beautie  arc  beholding  to  the  cmtraidvu. 
 workcman  that  made  them,  and  therefore  fhouidthem-  ^"^^■''■•l'"--'^ 
 O3  fclue./"^^^'^ 
 
10^  TI?ej{nf^ertoV,^ifhops 
 
 felues  rather'worfhip  him  at  whofe  mercy  they  ftood  whc- 
 tJier  to  make  them  ti  oughts  tor  the  fwine  or  faints  for  the 
 church.  1  wote  well  whcit  Jiey  are  readie  here  to  an/were 
 that  they  worihip  not  the  Imi.gcs  themfcluej*  but  by  d^c 
 images  they  doc  wori  hip  to  tlie  Saints.  Wherein  they  fay 
 f  ori'ren.cantra  "oihiiig  but  *  what  the  idoIatTous  gentiles  of  old  layd^  in 
 Ceifumab.S.  defenfe  of  dieir  idols.  But  as  the auncient  church  anfyvc- 
 redthofc  idolaters,  fodoe  wee  anfwerc  to  idolatrous  pa- 
 
 *  t-aSi.infiitut.  piits,if  they '  belceuc  the  Saints  whom  they  worlhip  to  be 
 ^iVb^c^  mheauen,  why  doc  they  nothfcvp  their  eyes  thither  if 
 Gentei  hb.6.     ^^^^Y  ^"•'"'^^  necdes  worfliippe  them  to  worilup  them  where 
 
 they  arcrvvho  are  not  to  be  worfhipped,if  tlicyfee  not  what 
 men  dee  orheare  not  what  they  pray  :  and  it  they  thinkc 
 they  doe  fo,  why  doe  they  not  din  dly  but  thus  by  attur- 
 ncyandat  (econdhand  performc  their  deuotions  vnto 
 them ,  as  if  they  could  not  fee  but  by  their  eyes  that  can" 
 not  fee,  nor  hearc  but  by  their  cares  that  cannot  heare, 
 nor  know  what  men  do  vnto  them  but  as  they  he  wallow- 
 ing at  the  feete  of  dumbe  and  (enfcles  idolU  ?  And  if  we 
 
 •  Ldft^ytfup,    thinkchim  out  of  his  witte  that  "  ftandeih  babhng'to  a 
 
 mans  pi6lurc  or  image  when  lie  lliould  and  may  fpcake  to 
 
 the  iiian  himfelfe,why  is  it  not  thought  a  ftupid  and  ienfe- 
 
 Icffe  thing,contumelious  and  reprochfull  vnto  tiie  Saints, 
 
 to  fit  mumbling  of  prayers  to  ttockcs  and  blockesthatarc 
 
 intended  to  them,  and  m  honour  3c  word  jp  to  cqu^ill ,  as 
 
 they  dojcuery  bale  and  vile  idol  to  thofe  hcauenly  &  hkf- 
 
 '  ^rnokcont,   f^^  foules  ?  And  how  do  they "  know  that  their  images  are 
 
 hke  to  them  whofe  names  dieybearc,  or  that  a  ridiculous 
 
 /^  crrour  be  not  committed  to  worfhip  John  a  Noke  by  that 
 
 "T  that  is  more  like  lohn  a  Stile:  or  that  as  Praxiteles  made 
 
 cheim^cotVcnus  by  the  countenance  ofCratinaand 
 
 many  other  by  Piiryne^who  both  were  renowmed  harlots 
 
 r  LttLyiuts  d»  ^^*® '  the  painter  mentioned  by  Ludouicus  Vines  pain- 
 
 cenfur,yeri.      ^^  *^  women  like  to  his  owne  wife :  fb  the  workeman 
 
 Uift.        /^^.hauemade  the  image  of  our  Lady  to  the  fhape  offome 
 
 ^    finuuonorcurciranUiachchiaifeUvisinloucwidiall,  and 
 
Epijlle  to  the  I\iri^.  i  o  ? 
 
 fo  ic  come  to  pafle  diat  '  fcruicc  bee  done  to  a   harlot » ^,„g  ytj^p 
 inlleedeoFa  Saint ,  and  this  pitifull  dcuocion  by  faJ/c 
 counterfeits  be  deluded  f  It  is  indcedc  a  pitifull  dcuocion.- 
 for  the  Saints  whom  they  protellc  to  worOiip  'knowvs 
 not,norare  acquainted  with  vs,  and  therefore  tlic  vvor-  *^f*y^i'^^ 
 fliip  tliat  IS  done  to  tlieir  images  muft  nccdes  determine  in 
 tile  images  themfekics.  And  though  tliey  know  e  vs   or 
 were  with  vs,  yet,  as  before  iiath  beene  fliewcd,  we  w^rc 
 j     not  to  per  forme  vnto  them  any  fpirituall  deuotion  of  rcli- 
 '     gion,  but  to  their  images  much  leile.  And  furcly  fo  farrc 
 were  the  firft  Cliriftians  from  hking  of  the  wcrfliipping  of 
 images,  as  tliatthey  wholly  dilliked  tiie^'artc  of  Jmagc-b  f/,„  ^/,j, 
 making  ,  and  thought  it  not  lawfuU  to  bee  pra6tired  by  inTmrtpt.  * 
 them.lt  was  '  Marcellina  the  llrumpet  of  Carpocrates  ^'''i5'»."n'r4 
 the  herctickc,  that  firft  after  the  "^  Simonians  brought  in  f'^^*""*''^-^  ^ 
 amongft  Chriftians  the  wcrfliipping  of  images,  bearing  ^ol'^fyjT'j 
 men  in  hand,that'  Pilate  tooke  thepifture  of  lefus  when  h^r.j. 
 heewas  vpon  the  earth,  and  fliec  had  the  countcrfaites  **  £»f«^«^i/?or 
 thereof,  which  with  the  images  ot  Paul  andHomcr^  and''^-^'*^*/;' '3- 
 Pythagoras  and  others  fhec  deuoutly  ferued.  It  was  con-  \  ^^'"'j'^' ' 
 tinued  afterwards  by  the  ^  CoUyridian  heretickes,  and  in  yg!'ci^"'i^'^an. 
 tiiem  condemned  by  Epiphanius,  They  made  images  of 
 die  virgm  Marj',  and  w  orfhipped  them ,  and  oiJered  to 
 them,whichhetermetha^.<'»i/(/^  pra5i:fcyind  auoucheth 
 that  fo  to  doe  is  to  i^oe  a  r^hoor.ngfrom  God*  S.  Auihn  men- 
 tioneth^  VtElHran.m  adoratores  ,  tvorfhippers  of  pi^ures :  t^ygu^uTfinM 
 noting  them  for  ig^ornt  andfitperjiitiousperfons  and  con-  '"onbut  ecc/tfid- 
 dtnjnfdhy  the  church.  In  the  time  of  Gregorie  the  bifliop  ^"^^'"/iM/yt.  i.. 
 ofRonie  the  fuperltitiousvfe  thereof  began  to  grow  fur-^'*^*^'* 
 ther.  The  images  of  Saints  began  to  bee  [fet  vpp  in  the  ^ 
 
 churches  and  to  bee  worfhipped.    Serenus  the  bifliop  of  jfl 
 
 MafTiIia  was  mightily  oifended  heercat,  and  caufcth  the  ^^| 
 
 i  mages  to  bee  broken  and  caft  away.  ""  Gregorie  writeth  b  (j^^^^  ^^^  ^^ 
 
 to  Iiim  chat  he  would  not  haue  had  him  to  breake  them,  e^,/}  'j  09.  ^r 
 becaufe  they  migiit  fcrue  as  hee  tliought  for  fomemftru-/;Z'.5>.£y»*^.jj.. 
 (5lion  and  remcmbrauncc  to  fimple  peoj^'le  ,  but  yet 
 
 commendeth; 
 
1 04  77;e  MftXfer  to  ©.  ^ijhops 
 
 cominendct!i  hii.  zealc  that  lie  would  not:  endure  that  any 
 thingfijould  he  worjhippeiltbat  is  m::ds  withhandeS)  and  tel- 
 \tt\\i\\n\ythAt heefljculd forbid  the fecp'e the  worjhtj^phg  cf 
 themlthatthiywerenottobefettnchmch'stobs  tvcr/hipp(d 
 becafi/e  ti  ts  wrttcK,  ThouJh,^.it  v.  or^tv  th:  L.rdthy  Gid^nd 
 him  ordy  thotfJhalifertie^Hzx.  atterwards  the  Eifbop  ot  Komc 
 letting  vpptliekiiigdome  of  Antichnll  with  ftrong  hand 
 made  wa)' for  this  Jibliominableiuolatry,  andlcttlcd  it  in 
 the  church  :  and  akhough  the  fearcllill  vengeance  of  God 
 denounced  by  the  Apolllefcr  thisfinnc  hauefinceemi- 
 'B^m.ut^.xS  nently  hghtedvponthcm,God'  dehuerirgthemyp  to  vile 
 afelHons^  (b  that  tlie  ftinke  of  their  vndeane  d  filthy  lull, 
 their  Sodomy  and  vnnaturall  bcafthnefle  was  grownc  -1 
 lothfome  both  to  God  and  men:  yet  they  continue  Itill  to 
 defend  this  horrible  facriledge,  that  the  prophecy  of  S, 
 jpic  9.20.    JqI^^  ^^^y  jj^  verified  in  them  ',^lhe  remnant  cfmen  rehich 
 
 T»:re  not  killed  with  thefe  plagues  wherof  he  hath  there  fpo- 
 ken,  repented  not  of  the  works's  efi  heir  hay.  ds  that  they  might 
 notvporfhtp  diuels  and  idols  of  geld  and  of Jiluer  and  cfhrajfe 
 and  offlone  andofveoodyvhi.h  neither  can feenor  het.re  nor  go 
 
 '  TftHt.i  1.17  calling  it  the  worfhipping  ofdemls^  as  Moles  did  when  hee 
 (ayd  of  the  Ilraelites, '  7  hty  offered  to  demls  and  not  t9  Godj 
 not  according  to  the  intention  of  the  pcrfonsj  but  accor- 
 
 ^Ai^uflcont  dino  to  the  truth  of  the  thine  ■"  beecaufe  deuils  are  preft 
 
 lib.iz.(ap.  1 7  ^"**  readie  at  idols  and  images  to  receiue  the  honours  that 
 are  done  vnto  them  vndcr  pretence  of  doing  honour  and 
 worfhippe  to  Saintes  in  heaucn.  And  thus  M.  Bilhop 
 makethhimfelfc  a  patron  and  defender  of  this  worfhip- 
 ing  of  deuils,  and  vfeth  the  belt  witte  hec  can  to  perfwade 
 hismoft  excellent  maieftie  to  bee  a  promoter  andfarthc- 
 rer  thereof.  But  his  colours  arc  falle  and  deceiifull  neither 
 can  he  fo  varnifh  his  idols  but  that  his  Maicltie  is  able  to 
 difcernc  tliat  they  arc  but  bafe  and  rotten  ftuffc.  Firlt  hec 
 faith  that  Xenaias  a  barbarous  Perftan  was  the  frfi  that  in- 
 
 *g^^^'^"**'vaghedagaiyfl$hewor[htppinoofSai:jtsiTmgef:hutt\^^ 
 '     *'*  mccli  to  be  ameere  dcuil'c oTthe  idol-monger "  Tharafius 
 
 in 
 
Epijlle  to  the l\ing.  105 
 
 intlicfccondNicenecouncell  thereby  tocaft  apreiudicc 
 lagainll  ihcm  that  would  reproue  that  idolatry  for  that  lo  o£^^„^/„a 
 ibadamanas-Sf^^rf/^/did  the  like, for  this  °  Xenaias  was  ub!*^"f.^x,' 
 I  an  Eutychian  hcrctickc  a  very  feditious,  &  turbulent  man 
 Ithatopporcdhimfeltcagainllthe  councellof  Chalcedon 
 inbehalt'eofEutychcsandDiolcorus,  as  may  appeare  in 
 Euagrius  by  an  cpiltlc  of  the  monkes  of  Paleftina  concer- 
 ning him.  But  of  this  matter  of  inueighing  againft  vvor- 
 fliiping  of  images  there  is  nothingrrecordtd  till  long  after 
 by  Nicephorus  and  Cedrenus  who  were  to  ready  to  enrer- 
 taine  any  tale  that  might  fcruefore  the  furthering  of  their 
 idolatry.  And  indeede  there  was  no  reafon  of  his  inucigh- 
 ingagainft  woriliiping  of  images  inafmuch  as  it  is  not 
 found  that  there  was  anie  Chriitian  church  in  the  world 
 wherein  images,were  vfed  to  any  fuch  ende;  And  if  vpon 
 occafion  he  had  fo  done  Jie  could  not  in  thofe  daies  haue 
 bene  accounted  an  herctickc  lor  itj'becaufe  the  whole  cur- 
 rent of  the  fathers  of  that  time  witli  full  and  mainc  ftreamc 
 runneth  the  fame  way :  fo  vtterly  vntme  is  it  which  M. 
 Bifhop  faith  that  true  chriJiMns  then  dniworjhip  to  imc.ges  of 
 y5i/«/,neither  can  he  bring  any  pregnant  example  thereof 
 throughout  the  whole  world.  Another  preiudice  by  him 
 alleaged  is,thatlcwesand  Turkes  haue  condemned  and 
 doe  condcmne  the  worfliippingof  images,  But  had  Friar 
 Bcllarmine  and  his  fcholer  M*Bilhcp  lo  little  vndcrftan- 
 dmg,  as  to  thinke  it  a  good  argument  for  the  worflupping 
 of  images  that  lewes  and  Turkes  dee  condcmne  it:  Wc 
 conceiue  there  is  reafcn  to  argue  another  way  .^  as  our  Saui- 
 our  Chriildid  from  the  example  of  the  Niniuites  againfl  • 
 the  lewcs/Z/^f  men  cfNtmuie^allriJe  vj  ttidgiirer.t  txtth  •*  M«iith,\x.^u 
 this gcr.iraticn (.rdfli .' U cc'/idtmne it,fcrthcy  r(fcr.t(dat  the 
 preachtKgoflenas.c^c.  Or  as  Aiiflm  doth  from  the  ex- 
 ample ct  the  lewes  againft  the  Aiians*.''  Ecu,  melligutjt^  Ji,„  n- 
 ludxi  qucdr.on  intelligttnt  ^riar.il  (ce^the  ItTves  'vndtrftar.d  igg„"^f^fi^^-\^ 
 that  vphich  the  Brians  doe  not  vnderji^-.nd^  that  Chrift  ?.ffir- 
 mcth  himfelfe  to  be  cquall  to  the  Fathet,  It  was  no  reafon 
 
 P  why 
 
1  q6        The  Jnjwer  to  D.  'Bijhops 
 
 why  the  Arfans  fhould[not  beleeue  that  Chrift  was  cquall 
 to  the  Father,  becaufe  the   lewcs  fo  concciued  otthc 
 words  of  Ghri(t;but  itwas  rather  an  argument  of  their  ex- 
 ceeding great  blindncfle  that  in  Cliriib  wordes  could  not 
 fee  that  which  the levi'e slaw.  In  hkc  fort  we  may  fay:  Be- 
 hold, Turkesandlevvesfec  that  which  thefe  bhnde  Pa- 
 piiics  cannot  fee.  Theydilcernebythecommaundement 
 of  God  that  it  is  an  abhoiiiinable  thing  to  fall  downe  to  an. 
 imagCjto  worOiipitandpray  to  it,  andfuch  is  the  grollc 
 darknes  wherein  Papifts  dwell,  as  that  they  take  it  to  bee  a 
 matter  of  great  deuodon.   Therefore  Turkes  and  lewes 
 fhallnf?  in  lu  jgement  againft  the  Papifts,  and  fhall  con- 
 dfimne  them^becaufc  they  haue learned  by  Gods  lawe  to. 
 hate  that  idoUtrie  which  the  Papilh  againftthc  piaine  law 
 of  God  fo  wilfully  mainteine,    Andjwell  may  Ifay  wil- 
 /  fully,  when  in  all  their  Catechifmes  wilfully  and  of  pur- 
 jf^  (Pofc  they  fuppreffe  the  fecond  Commaundement,where- 
 hy  the  people  fliould  learne  to  dctcft  that  abhomination. 
 Laft  of  all  M.Biflioptelleth  vs  in  behalfe  of  his  idols,  that 
 wee  cannot  d?ny,  but  that  aboue  poo.y  ecres  agoe  in  the  fe- 
 cond general  Councel  holden  at  Nice  they  are  by  the  cojent 
 of  the  be  ft  andmofi  learned  of  the  world  for  euer  ac cur  fed  th  ■:t 
 do  deny  reference  ^'  voorpJtp  to  begimto  the^.images  of  faint  i^ 
 ButIfee,M,Bifhop,thatyoudoenot  know  what  we  can 
 doe.Wc  both  can  and  doe  denie  that  they  were  the  bed 
 or  moft  learned  ofthe  world  that  pronounced  that  curfe, 
 vnlelTe  you  meane  the  world  as  Chrilt  doth  when  hee  faith, 
 'Ltth  i6  ?.      '  ^^'  ^^^^^^^^  of  this  world  are  wifer  in  their  *  generation 
 th.nthechtldnnoflight.V^lQ  deny  not  but  fuch  a  Coun- 
 cell  there  w.aSjby  the  procurement  of  Eirenc,  thatidola-i.  f 
 trous  and  wicked  Emprefle,butit  wasUke  the  Counccll  of' 
 «i«Ki»jr.ia  i?  Ahabsfoure hundred  prophets,  of  whom  Michcas faide 
 vntohim,  ^The  Lord  hathpMt  a  lying  fpirit  in  the  month  cf 
 all  thefe  thy  prophets.  It  might  well  be  faide  of  thqm  chat 
 t  -Efa.  15?.  1 4«     God '  kadmiugled  amongji  them  thefpirtt  of  errotir  /)  th.n 
 a  ^m  1 1.8.     ^1^^^^  ^^^^  ^1^  ^g  drmkin  men\  that  he "  had  giftcn  th:m  the 
 
 Jpirit: 
 
Epijlle  to  the  IQrj^.  j  ^y 
 
 ffirit  effumb(r.f  (Jtid ^fent  themjlrong  deltijlons  to  beleeue  ^  ^         ^ 
 
 t9  wakt  lies.  1  here  is  that  wrclling  and  abufing  of  iiohe '  ^•^'"^•**  * » • 
 
 Scripture,  fuch  falfifyuigofthe  writings  of  the  Fathers 
 
 ("uch  allegations  ot  ablurd  and  lying  woonders,  fo  manic 
 
 brainficke  and  witleflc  condufions,  as  that  it  may  well  be 
 
 thought,  thatGodbyiuliiudgcmentgauethcmvpto  a 
 
 reprobate  fenfe,  and  depriued  them  ot  common   vndcr- 
 
 llandmg,  lo  farre  were  they  from  fliewing  themlelues  the 
 
 bell  or  molt  learned  of  the  world,  as  M,  Bilhop  would 
 .  haue  vs  to  thinke  ofthem.  Let  one  of  them,  1  doubt  not 
 
 but  M.Bifliop  will  fay  the  beft,  fcrue  for  example  of  all 
 
 the  reft,  ^  Adrian  the  bifliop  of  Rome  for  the  commcn- r  2^,v,„^^,„f;^ 
 
 ding  of  images  citcththefe  places  ot  Scripture ;  '  /« that  i,^a,i.Et>,ji,' 
 I  day  fljallthe  altar  of  the  Lord  he  itithe  widdep  cf the  land  of  ■Adrian.f^c. 
 \  E^ftj  and  a  pillar  by  the  border  thereof vnto  the  Lord*  Gio-  ^  ^f"^'  ^9'  ^9 
 
 rie  and  hcnour  are  before  him.Lordy  ^  ihaue  louedthe  beauty  b  p^;   §*  o* 
 
 of  thy  houfe^  andthe  place  rvhere  thy  glory  dwelleth.  '  Ihy^Jjl^    * 
 :  face  Lcrdyvtlllfeeke.  ^  All  the  rich  of  the  people  pj  a  II  make  •*  4^** 
 '  their  fuppltcatiofj  before  thee.  No  doubt  he  was  a  profound 
 
 derkc  that  could  diuc  fo  deepe  into  thefe  texts  as  to  findc 
 
 images  therein.  Butagainft  this  idoll- gracing conuenticle 
 and  conlpiracie,  there  was  gathered  looncs^er  in  thefc 
 Wefternc  parts  at  Franckford  in  Germany  another  coun- 
 cell,  lb mmoned   by  the  Edi6l  of  Charles  the  Great, 
 wherein  were  a  great  number  of  Biflicps  of  Germany, 
 Frauncc,  aid  Italy,  who  determined  by  the  woorde  of 
 God,  and  tcftimonies  of  the  former  auncient  Church     ,— -.         Y 
 againft  the  worlhipping   of  Images,  and  decreed  that  »>^  ^^7/   i     J^a 
 that  NiccneSy  node  which  haddc  eltabhfhed    the  fame  ^ y^^  ^^^^  U  ^^ 
 fliould  bee  holden  forno  other   hwx.  Vfeudofyncdnsy    a     ^ASi«/yt^'t"<-^'/'-"f1 
 falfe(^QHncellorfjnode  :  they  examined  all  the  allcgati-/ 
 ons  ot  the  fame  Councell  and  fliewed  than    to  bee  \vcU 
 pertinent  and  falfe:  and  of  the  Acts  thereof,  becaulc 
 Charles  the  Emperourwas  a  dealer   in  the  matter  him- 
 felfe,  was  a  booke  putfoorth  vnder  his  Vizxnt^Ltbcr  Ca-      rt' 
 roliMMni  contra  f}wd*mi  ddnuigiHtbujuhc  hooke  ofQharls 
 Pt  the 
 
1 08         77;^  ^nfwer  to  D.  ®//7;jf  1 
 
 the  great  ag4infi  the  conncellthiit  decreed  for  images  The 
 •  lioTtr.mtu-  ^^^^^^  *  Charles  at  the  fame  time  fenc  oucr  into  this  Hand 
 den.contimat.  oFBritaineacopy  of thclame  Nlccne  counccU  to  haue  a 
 B*d£.part.K  iuJgement  thereof,  which  A!binus  fingularly  confuted 
 anno.  79X.  jjy  authoritie  of  holy  fcriptures,  as  haumg  decreed  that 
 which  was  accptrfedhythe  chun  h  of(jod,  and  the  lame  an- 
 fA'ere  was  fent  ouer  m  the  name  of  the  bifliops  and  princes 
 of  this  land.  Yea  and  before  that  Nicene  counceil  there 
 was  a  counceil  holden  by  the  Emperour  Conltantius 
 Copronymus  of  which  there  is  mention  made  in  the  lame 
 f  j£}.6.i:^ctn.  f  jvjjccne  counceil  which  fo  much  dctefted  the  worlhiping 
 ©f  images  as  that  it  decreed  the  abandoning  of  them  alto- 
 gether. We  haue  thereforetwo counceits  againft  M.  Bi- 
 ihops  one,  and  in  his  ownc  counccli  wee  fin  Je  nothing  to 
 mooueaman  well  aduifed  to'woriliip  an  image  ,but  m  the 
 other  we  find  fufficieat  inftru6tion  from  the  word  of  God 
 tolearnetodetelt  thelame.  And  thus  wee  are  at  length 
 come  to  an  end  of  M»  Bilhops  herenes  wherewith  he 
 choughtgoodtochargethedo6trine  of  our  church  tand 
 hetherto  we  lee  his  breath  is  no  gun-lhot ;  hec  laboureth 
 much  and  auaileth  little :  iheweth  a  great  dcale  of  malice, 
 and  a  fmali  dcale  of  wittthus  to  cry  out  herefte  herefie^  and 
 able  to  prooue  no  herefie  at  all,  it  being  made  apparant 
 that  our  church  in  the  matters  whereof  hee  fpeaketh  doth 
 affirmenothingforwhicluthathnot  the  cxprcfliis  tefti- 
 mony  and  warrant  of  the  old  church. 
 
 Ij.    W.  B I  s  H  o  p 
 
 1  will  omttfundry  other  heades  of  the  Vroteflants  Religiony 
 by  aUapfraoMedantieimierefrooHedyand  condemned  that  I 
 ft.tffe  not  the  hounds  of  an  Eptslle^andfeeme  ouer  tc  dwus  vnto 
 yonr  Maieflie^  Efpecially  cofidering  that  thefe  are  fajficient^to 
 conuince  that  thy/epoints^  whertn  the  Troteflants  r.jfrme  the 
 frefent  church  of  Rome  y  to  hamfofarre  degenerate  from  the 
 auncient )  are  the  Viryejfentiallparts  of  faith,  then  maintai- 
 ned 
 
Fpisile  to  the  k 7g  1 09 
 
 neii  hy  the  Rnmans  :  ^nd  the  contrarie  opKtons  nothing  elfcy 
 hut  wickcd  he  re  fie  s ,  cfold  tmientedy  and  obfimately  htld  a- 
 fai»/tthi.fiime^KomAnSc^,  ettenas  \hiy  are  now  m^ur  time 
 (irAofoldalfi  coyidemncdly  the  Jame  church  m  h.r  mofi 
 fljvrtjip'g  ^ini  hiji  ifiMe.Wherfore  yonr  mofl  excclletitmait' 
 fite^hemt  rejolt^te  in  thra fiygular goodofinion{that  no  church 
 oi-.ght  further  to  depart  from  the  c  htrnh  of  Rome  thenfhce  is 
 dipart^dfrom  herfeife  ivi  herfljunjhing  efiAte)mufi  net  ds  re 
 cai/the  church  of  Engl  ind^fromfnch  exrrauagant  opinions, 
 to  toyne  rvtth  the  R^truin  church  in  theforefaid  articles  ^  which 
 fheetn  herb  fi  time  h  Id  for  parts  of  pnrefa.tth  :  Andtn  all 
 othersalfo  vphuh  they  cannot  direillyprcoHe  ( in  a  lawful  I  di- 
 fputatton  before  J  mr  Aiattfiie  )  to  hune  beer.e  altered  by  hcr^ 
 pArticPiUrly  naming  the  point  of  T)o^ri/ie:  the  author  of  the 
 chaunge:  the  time  and  place  y  where  andnhen  he  lined  I  Tvho 
 folkwed  him^who  refificd him^andf^ch  other  I  ke  ctrcumftan^ 
 cesy  whkh  all  be  eafcly  (hewed  in  eueryfuch  reuolt  or  mnouati" 
 on^  beca'ffe  the  vigtUnt  careo'  the  Vafiors  ofChrifiesfocke, 
 haue  heene  alwaisfc great^tu  no  fuch  things  could  be  znkncwn 
 letjlippey  or  vnrecorded* 
 
 i  ious  m!4chformyfirfi  reafon^ccUeBedfrom  the  vntrtith  of 
 the  Vrotejiants  religion, 
 
 R.  Abbot. 
 
 Now  that  we  haue  taken  away  M.  Billiops  prcmifl'es  it 
 is  no  hard  matter  to  gefle  what  will  become  of  Ins  coiiclu- 
 fion.  Uc  drcametli  he  hath  conumced  much  againll  vs, 
 when  indeed  all  chat  hee  hath  done,  is  but  to  conuincc 
 himfclte  of  Ignorance  &  folly  .We  are  agreed  that  the  an- 
 cient Roman  faith  be  mamtemed.  It  hath  beene  iullilicd 
 that  thel-aithwluchweprofcfle  is  the  auncient  Roman 
 faith.  Now  therefore  his  moji  excellent  Maicfiie  beingrc-- 
 f^luteinth.^tfi^giiiirgoodopintonythAtno  chy.rch  ought fW- 
 th  rto  depart  from  the  chur.  h  of  Rome  the  n  fhieis  departed 
 from  her felfe  m  her  parifbing  ifiateyWva^  ncedes  detclt 
 ,  P  3  Poperic 
 
no  TT^e  Anpper  to  D.  'Bifjops 
 
 popericasawickcd  Apoftafie  from  the  auncicnc  Ro- 
 manc faith,  and  continue   the  church  of  England  in 
 the  Religion  alreadie  eftabliOied  by  law  according  to  the 
 prefcript  rule  of  the  word  of  God,and  the  example  of  the 
 mollauncientRoiuane  Church.  iVbwhe  would  make  his 
 Maiefty  belceuethat  ihtt^Tdc/Hndry  other  heads  cfoftrre' 
 ligioH  wherein  hee  could  iliew  that  wee  iiaue  1  vvarued  from 
 the  old  faith:  wonder  but  hee  would  tell  vsasBriftow  did 
 » Bri/lJe-       that  wc  haue  renewed  "  twmtj  fine  cldherejies  at  the  lea(i* 
 ftntund.  3  8        anddeuifedat  leaji  a  thoupindof  our  owne,    i  hey  are  noble, 
 ladds  and  will  not  loole  the  whetftone  for  want  of  tongues 
 But  indeed  M.Bilhop  hath  fpitt  the  worft  of  ins  poiibn  al- 
 ready and  by  that  that  he  hath  fayed  we  haue  caufe  lightly 
 to  efleeme  of  the  reft  that  he  can  fay.    But  the  reft  that  hee 
 can  fay  I  fee  is  but  little:  his  purpofe  is  to  put  vs  to  the 
 iumpe  to  fay  for  our  felues :  for  he  would  haue  his  L^laie- 
 Jfy  to  icue  rvtth  the  church  ofRcme  in  all  other  articles  vehich 
 roe  cannot  direBly^rooHetn  a  lawfull  di/putation  before  his 
 Alaiefiieto  haue  beene  altered  by  hrr ^particularly  naming  the 
 toint  of  do^rineythe  author  ofthe  chaunge^  the  time  andplacc 
 ivhere and tvhen he linedy  whofoihj$ed him^  who  rejifleahinty 
 mdfuch  other  like  circumjlunces*  wlStt?  and   muft  wee 
 Iiaueallthisadoetoproouean  alteration  J^^the  Phyfi- 
 cian  hauing  left  M.  Bifliop  well  in  health  in  thc%€gmiiing 
 oftheyeerecometohim  intheendeand  giue  himtovn- 
 ^erftandthat  hee  is  ouertakenwith  theiaundice  or  the 
 drop  fie,  will  hee  not  belecue  him  vnlefle  hee  can  tell  him 
 when  6l  vpon  what  occafion  he  began  to  change :  When 
 I  fee  the  hand  of  the  diall  remooued  from  one  to  two, 
 fhall  I  be  fo  mad  as  to  thinke  it  flandcth  ftill  where  it  was , 
 becaufelcouldnotdifeerncthe  ftirringofit:  Polititians 
 oblerue  that   corruptions  are  bred  in  common  wealths  as 
 difcales  are  in  bodies :  they  are  not  dilcerned  but  in  their 
 growth,  and  infenfibly  they  proccede  many  times  till  it 
 j[/"**"^''* ' '    *^°"*^  ^°  P^^'^  ^\<Kk).  Liuie  faid  of  the  Roman  ftatc :  ^  Nee 
 vkUnofirAmsremediaferrffoffHmwiwfcaHmtthfrendHre 
 
 o»r 
 
Ef'tjlle  to  the  I\iri^.  1 1 1 
 
 our  faults  nor  th:  rcdrcjfe  of thcm.lt  is  fo  in  commowcalths 
 &-isitnotloincIiurclics  ;  w  as  ic  lb  in  the  empire  of  Rome, 
 and  miglic  it  not  be  fo  in  tlie  churcli  of  Rome  ?  O  no,  by 
 no  meancs :  allc:rcumfi^inccs  bee  eafdyjhewedy  faith  M  Bl- 
 fhop,  /«  eHcrjfr.ch  rcinli  orimouatwrt,  uecat^fe  the  vigilant 
 care  of  the  P^ifiors  ofchrifiesfjche  hath  beene  alvoaiesfo  great 
 asnofnththing.'S  cofildb:  vi.f^owen,  let fltppe or  vnrecordedt 
 But  how  then  llandcth  chat  chat  our  Sauiour  ciirift  tcUcth 
 vsincheGofpellthac  '  bythsjleepngoi  the  hu:>bandman  c  tuti 
 theencmy  fliould  take  his  opportunity  to  fow  tares  in  the  ''  ^   * 
 
 Lords  field :  How  is  it  that  in  the  ^  forehead ef  the  tvhoore  ^  ^ftc,  17.  y, 
 ef  Babylon  is  writt:f7,  ^  myfierie,  and  that  the  working  of 
 Antichrilt is  called  '  ^myflerie  oftniqHitie,h\x.  htQAwic*  i^^Thtff.z.y 
 myftically,  coucrdy,  fecrelyhe  iliall  vvindehisabhomi- 
 nations  into  the  church  of  chnll  ;  eucn  as  the  Apoftle 
 S.Pcterfaith  of  the/<?^;>rcjt)/;f/j-thatfliould  comcthat^;?n- 
 uily  they  fhall bring  in  damnxhlc  herefies*  S.  Aullin  (aich  that  ^  *  "Ptt.z.  i» 
 in  his  nmt^all  wasfull  of  humane  frefiimptionsroith  the fer--  7rAfii(ta.^owh 
 uile  burdens  whereof  men  were fofrejfed  as  that  the  I  erves  e-^  '^'^^"^'*f^fi*' 
 fiate  vnder  legaUceremcmss  was  mere  toL  rable  then  the Ji ate  "^* 
 ^f^^-z/^i/w/.Now  M.  BiOiop  belike  can  tell  that  which  S» 
 Auftin  could  not  tell  by  whome  thefe  prefumptions  came 
 into  the  church,  wliat  they  were,  the  time  and  place  when 
 and  where  they  began,  who  followed  and  who  refilled 
 tiicm,  bccauff  the z//^/ //«».'■  cv/^-e  ofthefafiorsofchrijiesflocke 
 hath  alwaies  becne  f:4ch  as  nofnch  things Jhould be  V'^k^c^wenj  ^  BibUa yul<rat. 
 let  [lippe  orvnrecorded.  Nay  to  come  neererto  him  whgnc.iit.B^miitnM, 
 might  be  the  caufe  that ''  i^ope  Sixtusthefiftand  Clement  ^<"«-i590 
 die  eight  ccrrc6led  fomanythinges  in  the  VulgarLatin  '5^*'*^>'5. 
 text  of  the  Scriptures  :  Ifthere  were  any  errouis  therein, 
 furcly  MBilliop,  1  trow  can  tell  vs  by  whome  they  firft 
 came  in,  where  and  when  they  firlt  began,and  wlio  found 
 fault  therewith,  becauje  the  vigtlant  care  of  the  pa  Hours  of 
 chrtjlsfloc  kjpath  beene  dwaiesfnch  as  r.ofuch  things  could  be 
 vnkn'wnc^  letJUppc  or  vy.n  corded*    What  was  the  caule  of 
 the  late  reforming  of  their  Porte  lies  and  Primers  wln^n  for 
 
 vciy 
 
112 
 
 7??^  Anfwzre  to  2).  'Bijhopi 
 
 *  Breuiar  in 
 tranjlat.  S. 
 TbtTH,  Cantudr. 
 
 \  i>    p    ffi     ^^^y  Hianic  they  would  iio  longer  continue  to  v(e  them  as 
 
 \ZtMlr.yu'r.  they  had  done  :  Was  it  as  the  Pope  fayde,  that '  they  were 
 
 'nnflruformt  jUledwtthv.tiyjeazdfuferJlttijuserronrSj  and  that  manic 
 
 things  were  crept  into  them  which  were"  ftdUfvncertam- 
 
 k  Tr.tf4t,breui.  f.earJ  much  amrjfs  ?  Let  it  appcare,  M.Bifliop,  by  wiiom 
 
 ^m.Ttformat.  thofc  fuperftitions  wcrcbrought  in,where  andvvlien  they 
 
 firftgrew,  whofoIlowediheaAjWho  refilled  themjOrelic 
 
 require  co  haue  your  Portefles  in  like  fort  as  you  had  thciii 
 
 before  that  dill  you  may  fing  of  Thomas  Becker, 
 
 ^  Th  per  ihoma  fanguinem  <^uempro  te  impendit 
 F^c nos  Chrtjiefcizndire  qm Thot»as afcendit ^ 
 By  the  bloudofl  hcmasrvhichfor  thee  he  d'.dfpexdy 
 Make  vs  0  Chrtjl  to  climbe  whether  Thonu^s  dtd  ajcend^ 
 
 becaufethc  vigilant    care  of 'the  Tajiors  ofChnfies  fie  eke 
 hath  alwayes  beene  fuch  as  th^t  no  fitch  inmtiations  couli 
 bee  v/'knowney  letjlippe^  or  vnreccrded.    Or  it tlie  care  of 
 the  Palfors  of  the  church  of  Rome  haue  not   beene 
 fuch  but  that  fo  many  fuch   enormities  of  corruptions 
 and  fuperftitions  grew  into  the  very  text  of  Scripture, 
 and  the  Portefle  and  church-leruice,may  wee  not  thinkc 
 that  much  more  in  other  matters  by  uant  of  care  and  vigi- 
 lancy  in  the  paftors,  corruptions  and  errours  might  fpring 
 vp  in  the  church  and  haue  libercie  tofpreade  and  grow 
 therein  .'Now  wee    doubt  not  but  fuch  hath  beene  the 
 watchfulnefle  ot  Satan  that  he  hath  omitted  no  occafions 
 that  poflibly  might  bee  taken  to  adiiancage  himfelfe  to  get 
 ground,  and  gainc  tohisfonne  Anticlirilta  kingdomein 
 the  church.  Who  laying  continuall  fiege  to  tliis  lerufalem 
 the  city  of  God  hath  beene  woont  like  a  politicke  warriour 
 with  mainc  force  to  afl'auk  it  on  feme  one  fide  that  the 
 ftrcngth  of  the  cittic  being  gathered  thither  for  defence  he 
 might  the  more  fecurely  vndermine  it  other- where.  For 
 thus  by  notorious  hcrctickcs  the  Carpocratians,    Valen- 
 tinians,  Bafilidians,  Marcionires,   Manichees,  Arians, 
 and  others  oppugning  the  great  cowers  and  fortre  (Tes  of 
 
 ChriiliaQ 
 
 A 
 
Epijlle  to  the  Kffg,  1 1  j 
 
 Cliriftian  faith,  hce  inightilic  bu6ed  the   fathers  of  th§ 
 church  that  whilcft  they  were  forced  tolookejas  1  may  iaic 
 totheii^ainchar.ceand  therefore  were  perforce  thelcflc 
 heedy  otherwifcj  hce  might  take  his  opporuiiity  flcaling- 
 \y  to  get  in  firil  a  fiiigcr,and  then  a  thumb,and  then  a  hand 
 6c  an  arme  and  fo  the  reft  till  at  length  he  had  by  his  lieu- 
 tenant fully  leated  liimlclfe  in  the  temple  of  G  CD,  and 
 brought  the  outward  ftateolthe  church  in  a  manner  who- 
 ly  in  lubie^ion  to  himfelfe.   And  to  this  purpcic  Vx  laied 
 hij  foundations  euen  in  thetimiC  of  the  Apoitlcs,  fotbat 
 they  giue  to  vnderft  ad  that "  the  my  fit  ry  of  tmquity  veas  the  ^^^      ,  . 
 irc;v^»^,and  ihit^t^nttchrijittienthen  rvas  alreadyln  the  ,  j  jj,^'.'?' 
 world,    Thcn'didheelabourbythefallc  Apoftlestocor- ' 
 ruptthe  dc6irine  of  iuflificationbyfaith,asappear€th  h^ 
 the  epiftle  to  the  Galatians.Then  did  hee  feekc  to  perucrt 
 men  by  counterfeit  mcflages  and  writingcs  vcdcr  the  •  ♦  z.rf)</x.»« 
 nanieoftheApcftles.   Thendidacertaine  pricft  write  a 
 ^ble^as  before  was  faidejof  ^  the  feregrwaticn  cf  'Paul  and  ^^Jj^r 
 TecU  for  the  commendation  of  virginity  ,and  being  there-  Hl>r'#o»!i>>f4- 
 of  conui^led  by  the  Euangelift  ^«Iohn  was  depoTed  for  tAlo^.tal. 
 his  paines*    But  well  is  it  noted  by  Egefippus  that  '^fo  loKg  ffri^t,tnt*i* 
 AS  the  K/i^cfiles  lined  the  ihurch  comnHtd  a  virgin  &  vr.ccr~  J  a"/*/''*"^'^' 
 ruftfdJeteAchersfcr that  time  ly.rkii^gmfecret,  becaufc  •3«f''*y 
 
 tlicy  found  the  Apcftlcs  ftill  ready  to  checke  and  croflc 
 tbcir  attempts:^;/?  rphen  the  ^fcjiles  were  dead  atrdth^tge- 
 mratio'^-  was  gone  which  hadimmedtatly  with  their  cwne  ears 
 heard  their f  re^ihifg  of falnation^  then  a  ccnjprtxy  ofwitkfd 
 erroir  began  by  the  ledncements  cf  fitch  as  dcUtured  firarge 
 deBrir  e,  and  boldly  f  reached  af^lfely-n^med-knowledge  a- 
 g^nji  thi'preathiy.^  cfthe  truth^  hecctifi  there  was  none  if  the 
 ^poJllesremainingtocoxtrouUethcm.  Then  freely  did  there 
 flyabroadan  infinite  number  of  counterfeit  and  apociy- 
 p'hall  writings/ //;^^r_/^tf/r  •f  Taddeus,  cfUk'athias,  cf  "<^'H-i'<***' 
 Veter^of leanusy  cf BarnabuSyofThcrrtasy  of  Andrew : the  ''  ^^^^  * 
 ^Els  if  1  hcmas,  of  Andrew,  cffhilip  :  the  Renelaticns  of 
 VaHl^oflhonMS^cf Stephen :  the  bocksofthcnatiuityof  our 
 
1 1 4  Tl?e  Anper  to  2).  %ijhops 
 
 Samourand  ofUMaryandher  midjvif e^^nd  a  grcatnumbcr 
 more  of  fuch  deuifes.    1  hen  went  deceiiiers  abroad  to 
 :   E»fth,eccltf.  report  what  Urulnw  tmd  'Pettr  and  Vhilif  and  the  reft  had 
 hiftM'i.ca.ip  j;ifde  and  done^  to  whom '  Papias  gaue  earc  and  was  by 
 *  ikid.  jjj^j^  drawne  into  crrour  and  himfcltc  by  that  meancs 
 
 i^SM^cccafionoferroHrto  many  Ecclefiaftkall  mettthatrejpe-' 
 ^ed  him  for  his  antiqHitieyViHi  for  that  he  was  fo  neerc  to  the 
 very  time  of  the  Apoftles*    In  hke  fort  thofe  baftard  wri- 
 tings which  iuftly  deferued  to  be  confumed  in  die  fire  yet 
 many  times  got  creditc  with  the  Fathers  of  the  Church,  as 
 » Chryfofl.tp.    ^,jjj^  Chryfoltome "  theteregrinatton  ofTeUr^  fathered  vp- 
 TJi^lyT.'tf^oTi  Clement;  with  Ambrole  and  Cyprian  the  "fable  of  7Vr-« 
 8 j^  *  f/<;i:wich  Origcn  ^  the gof^ell according  to  th*  Hebrtwes  the  ■ 
 
 Cjbrian.srau     Epift/e  ofBamAbus  and  fundry  other:  with  Clemens  Alcxr  "B 
 fr4ma7tyr.fir    siiMn.us'^  tJje  preaching  of'Teter:  witli  whole  churches      ' 
 f*b  diepajfto-     ^y^^ .  Reuelation  ofVetennd  the  ludgement  of  Veter^  and      ' 
 Ton<r.inMit.  The^ the Tafiot^rjCo thaitUcy  yiere  read  publikely  thcre- 
 trants&in     in,  bymeancswhercoftheperfonwhichSathanhad  CUP-     ^ 
 Lemt.hom.  lo    ninglyconuciedintofuchconterfeitbookes  was  recciued 
 f^c»nt.Celf.      as  wnolfome  food,  and  fundry  errours  and  fupcrftitious 
 z'citmjUxoi  fancies  of  vowed  vicginitie,  or  praier  for  the  dead,offrcc 
 fivom*tlib.6.    will,  of  inuocation  of  Saints,  of  Antichrift,  ofthe  Air 
 » SixtSenenf.  fuuiption  of  Maryland  fuch  like  by  little  and  litle  got  f  oo  - 
 hihl.SdnSlJih.  ting  in  the  church.    And  here  was  indeede  the  true  begin- 
 fc^p'^S^'"^''  -  ningofmany  do6lrinesof  Poperie,  when  inYuchfained 
 ftJfSjJw*.'^    Scripture smany  things  were  commendedto  the  church, 
 wliich  in  the  true  fcriptures  ofthe  Apoftles  were  not  men^ 
 tioned  at  all,  which  M.  Bilhop  pleadeth  to  be  ancient, 
 and  wee  denie  it  not,becaufewee  know  the  diuelis  aunci-!> 
 ent,  that  was  the  deuifer  of  them.  Some  afperfion  where- 
 *'£ff/r/.ii,ii.  othis  care  was  tocaft  vponthe  'mafters  of  the  ajfemi/tej 
 the  Do6lours  and  teachers  ofthe  church,,  and  with  hu- 
 mane refpe6ls  to  miiland  dazle  their  eies,  as  knowing  that 
 it  would  little  auaile  him  to  plead  the  value  of  meane  per^ 
 fons  and  notorious  hereticKes,  and  therefore  feeking  to 
 grace  his  deuilcs  with  the  credit  and  authocitie  of  greater 
 
 xiame&: 
 
^Jlle  to  the  IQng,  1 1  c 
 
 names :  but  fo  as  tlut  by  tlieprouidcncc  of  almighty  God 
 there  rcmaincth  a  (ufHcicnt  light  amongft, them  for  the 
 j  rectifying oftliofe  things  wherein  they  fwarued  from  tiut 
 I  ilrcight  and  euen  path  which  the  Apollles  had  trodcn 
 I  outtordircftionvncotJ)em  .   Which  God  wilhng  ftiall 
 be  made  veiy  pregnant  Sc  cleerc  in  the  handling  of  rhofe 
 points,  wherinM*Bilhop  hath  taken  vpon  him  mbehalfc 
 ottheRomifh  church  to  oppugnc  the  doctrine  of  our 
 diurch*  Albeit  there  are  fomcthmgs  in  their  pradlile  and 
 defenic  whereby  their  ihame  is  laied  open  in  all  the  reft: 
 whereof tlic  firft  church  wliich  receiued  ^  all  tht  courifeli  i  ^^^^^ 
 of  G<?<^,  yet  neuerreceiued  any  thing,  nor  cuer  gauc  anic 
 approbation  at  all.  The  worfhippmg  of  idols  and  images 
 iiad  neuer  fo  much  as  any  fhcwc  of  allowance  from  that 
 church ;  It  was  praftifed  as  before  was  fhewed  by  the  Si- 
 monianheretickes«the  Carpocratians,  the  CoUyhdians, 
 and  in  the  time  of  Gregoric  (Magnus  began  publickly  to 
 beafFe6ted,  and  was  thenrended  by  Serenus  bifhop  of 
 MalTilia,  and  condemned  by  Gregorie  himfelfc ,  and  ne- 
 uer got  head  till  after  that  time  by  the  idolatrous  fecond 
 Nicenc  councell ,  and  yet  was  then  alio  witliftood  by  a 
 councell  at  Conflantinople  ,  and  by  ten  or  twelue  Chri- 
 fiianEmperours  fuccelTiuelyintheEaft  ,  by  Charles  the 
 Great,  and  the  councell  of  Francford  in  the  Wed,  but  in 
 the  end  by  the  vfurpation  and  tyranny  of  Antichrift  was 
 fully  eilabUfhed  in  the  church  :  for  the  condemning 
 whereof  *  Alphonfus  de  Caibx)  imputetli  errour  to  tlic*  ^/^#»/;^, 
 aunaent Father  Epiphanius:  ibcertameisit  that  by  him  h*rj$b,9^tit, 
 in  name  of  the  Church  it  was  condemned  at  that  time,  ^'^i*' 
 Now  Satan  hauing  had  Co  good  fucceile  in  one  point  of 
 idolatrie,  weniprcfently  in  hand  with  anotlier,  and  let  a 
 foote  the  do6h-ine  of  Tranfubftaniiation,  euen  about  the 
 time  ofthat  fecond  Nicene  councell ,  almoil  eight  hun-  j-  .  ^^    ,. 
 dred  yeeres  after  the  birth  of  Clirift.    I  he  fame  was  dcba-  -  bal^BtrtrM, 
 ted  to  and  fro,  till  at  length  ^Carolus  Caluus  king  oideftrf^/s^gl 
 Frauncc,  taking  knowledge  of  it  ^  iwt  to  l9aifnf4£fftra^i>miHi, 
 C^z  nuts 
 
r  1 6  Tl^e  JnJ%ey  to  D.  'Bi/hops 
 
 )w»/aprieft,  aman  for  his  famous  learning,  to  know  his 
 Judgement  thereof ,  who  then  wrote  againll  it  iiis  bookc 
 De  cor  pore  &  f anguine  Domini '.  Of  the  body  and  hloud  of  enr 
 Lord :  and  by  ftrong  arguments  and  authonnes  oi  the 
 Fathers,  impugned  that  new  deuife.'wiiich  booke  the  Spa-i 
 nifhCenfours  woulde  not  haue  to  be  wholly  lupprelfed 
 ^becatije  forfocth  we  Poo'ldnot fay  that  they  m^.de  arvaj  fuch 
 Index  F.X       ypritings  cf^\  tititjH  tie  as  did  m,\  %  forvs  ,  b  ut  yet  to  f  ecu  re 
 '^^n^'^'^'^vT     themlelucs ,   ti icy  haue  taken  out  fuch  fpeciall  arguments 
 tram.  ss  made  agamlt  them ,  and  appointed  the  booke  lo  to  bee 
 
 Prir:Ccd,  ihimefullyabufing  the  Reader,  to  make  iiim 
 thinkc  hce  hath  that  w  iiic  h  he  hath  nor,  becaufe  the  booke 
 waiKcth  that  tiut  it  lliould  haue .   At  that  time  liued  alfo 
 loames  Scot-i.-,not  iie  that  was  furnamed  ^uhs  ,  but  ano- 
 ther, a manfor  his  fmgular  learning  liighly  ellccined  with 
 I  Lanfunc  de   ^\^^  f^^^-jg  charleSjwho  wrcte  alfo  a  treaii/c '  ^e  Euchanftia 
 Sacr4m,Et*       Qfthe  Ef^charffi  or  Sacrament  of  the  Lords  [Supper ,  p  ur- 
 polely  .igainlt  that  point.  The  newnefle  of  which  doctrine 
 may  heercby  be  conceiued  ,  not  oncly  forthatGelafius 
 k  Gelaf.cottt.     thcbifliop  otRomc  determined  flatly  agaiuft  it,  that''  bj 
 B.>}t)ch.&        the  S-tcraments  Tvhi.htveereceiHe  of  the  body  and  hloudcf 
 ^iifior.  Chrifi  wee  are  m,tde  partakers  of  the  diutnt  nature  ,  And  yet 
 
 there  ceafeth  not  to  bee  the  fs  bfiance  or  nature  of  bread  and 
 wine :  but  al(o  for  that  tliey  themfclucs  confcfle  that  in  the 
 ^/Ts         auncient  writers  there  is   ^  fe/dome  mention  of  it ,  indecilc 
 t!t  induk.        ^ont  at  all :  and  tiiat  as  touching  the  fecrcts  thereof  of  ac- 
 cidents w-thout  anyfubicHj^ViA  accidents  onely  roKrtfhing  and 
 "Index  Ex  •     feeding  without  anyfubftance^  and  fuch  like ,  *"  Tofiericr  At  as 
 fi*yg.  tn Cuiii.  perSp.SdnBxmadaidit: latter tm^ addedthemby the iy:fiinB 
 ^''^b'Tn     ^f^^^'  ^"h^^f^ '  whereas  Chry follome  telletii  vs ,  tlut "  // 
 ^    aL  ary  of  them  that  are faidto  haue  the  holy  Gh:fl  doe  fpe^ike  of 
 
 orAndfotrita.  himfelfi  and  not  out  cftheGofpell^  hee  ts  not  to  be  beleeued.  1^ 
 •  chcmnic.  in  he  read  it  not  written^  butfpeake  ofh'tmfelfe  ,  it  is  mar.  if  fi 
 Examn.  Con-  fij^f  fjg  fj^^lj  „ot  the  holy  Ghojit  Yea "   Scotus ,  Cameracen- 
 
 TWannT"^''    ^^^'  ^"^  °^^^^*"^  ^°^  plainely  confcfle  that  Tranfubllantia- 
 '''"♦/»♦  Jf*       ^^  cannot  be  enforced  by  the  Gofpell,  no  nor  by  any  tc- 
 
 uimonics 
 
Epijlle  to  the  Kj^ig.  iij 
 
 ftimoniesofthcauncicntchurdi,  and''  Scotus  affiriticth  f  BelUr.dtSa- 
 asBcllarmiticliimfclfcconfcflcth,  that  kfurethe  Lutemn  '"»»'■  J^«f/>4r. 
 C  ounce  Hit  was  no  article  offtith.  And  it  is  woortliy  to  be  ''^■I'^'^i* 
 obferued  alfo  that  the  fame  Bellarinine  ackncwlcdgcih, 
 ^th.:t  it  rmyrpell  ke  doubted  whether  there  be  any  piace  of"^  ibi. 
 Scripture  eutdently  to  prcone  'Iranfubjiay-ttatun  othcrwije 
 then  that  their  church  hath  decLt  red  it  Jo  to  be,  b  :c.  zufe  verte 
 learned yand acute  men^Juch  as  Si  otus  was, doc  thinly  the  con- 
 rr.:rif.  It  had  ncuer  pubhcke  approbation  fora  ihoufand 
 yceresattcrthetiuieof  Chriltj  norcuer  full  confirmation 
 viiiill  the  Counccllof  Laterane,  which  was  two  hundred 
 y  eeres  more  :  where  \N2&plena  cnria,  a  full  court  for  the  re- 
 cciuingand(cttingvpofthcicloll  ^  AIac^im,the  GodGf^D4„.ii/,t^ 
 Antichrill,  thenccloith  with  diuine  honours  tobcado- 
 rcd  &  won  hipped  of  all  ?  Together  herewith  grew  the  no- 
 table abufect  the  ceJebraticn  of  the  Lords  Slipper,  which 
 many  ages  of  the  firft  church  were  neuer  acquainted  with: 
 die  facramcnt  ordinarily  to  bereceiued  by  tiic  Prieft  only, 
 and  when  it  is  recciucd  by  the  people  to  bereceiued  onelv' 
 in  one  kinde.    Looke  the  old  councels,  the  fathers,  the 
 (lories :  fee  the  difcriptions  of  church-feruice  in  Dionyfi- 
 us,  fuftinus  Martyr,  in  the  Liturgies  true  or  feigned  of 
 lameSj  of  Bafil,  of  Chrylollome,  of  Ambrole or  whatlb- 
 cuer  other  ancientrecords:it  isnotfoundeeuer  to  Iiaue 
 bcene  fo  ordered  in  any  ehurch  tiiroughout  the  whole 
 CiinHian  uorld.  Yea fome of  them contefle that ' // ts not 
 kliowne  when  the  cnjlon^e  oi  thtvc  halte  communion  be^an:  ' ^"^"'•^'"J'i'- 
 that  it  cnpt  in  fi  Jl  byc^ftcruebyth:  ccnniuence  of  the  Bilh'ps  CrJ,"^'J  ^v- 
 ard.fte}'  w  s  confrmcd <..ndifl.:bhfheAby  Uw^{q  idle  a  (anty  ltnt.\Ub.  JieiH. 
 is  it  whicii  M.  Buliop  dotcth  vpon,  that  rhe  vtgtlum  care  chan^,cap.  lo, 
 (ft h:-  ff^^ours ofChriJ}(flo: kr  h  ith  aln>ryes  becn/tic h  us  th^t 
 r.ofuch  mnop.anons  cot  Id  be  Z/ikncrvryl^t  fippe  or  vnrecord  d 
 1  heirFurgatoric  fire  was  fcant  kindled  fcure  iiundred 
 yecres  after  the  time  of  Chrilt,  a^id  when  it  was  begunne, 
 yet  for  many  hundreds  of  yecres  after  it  was  iieuer  taken .  o 
 be  the  iurifdidu.ii  of  the  BiniopofRomctJuthcclliouldc 
 
 Qj  hauc. 
 
u8  TlotJnfMrtaVMjhops 
 
 hauepowerhimfclfcorfliouldgiuc  power  to  others  by 
 indulgences  and  pardons  to  deliuer  Ibules  from  thence, 
 fo  that  they  being  put  to  giuc  a  reafon  howe  it  ihould  bee 
 that  the  Pope  Ihould  haue  fuch  a  power  ot  pardoning  and 
 there  ihould  be  no  vfc  nor  example  tliercot  for  a  thoufand 
 yeeres  after  Chrill,  hkc  fhamcles  and  vnblulliing  harlots 
 f  I{l,e.m.jmot.  ^^^  hypocrites  they  tell  vs  ,  that  •"  in  former  ages  of  the 
 MphonfJt c'a-  church great peiMftcc  ^ fatisfaEiion rvas enitrjiiied andtvillmg 
 fir9  adu.b*rff.  lyfujiemcdjandthen  was  the  lejjef^irdonwgmd fewer  indnU 
 Itb.i.tit.lndul  genceSyhecaufeinthat  vohntary  vfe  0- acceftation  ofpam/b-' 
 gtmU.  mefJty  andgreAt  :cealeandfernor  of fprntenerj  man  fulfilled 
 
 his  fenance  andfew  asked  pardon, Now  in  the  fall  of  deuotion, 
 and  lothfomnes  that  men  commonly  hane  to  doe  great  penance^ 
 though  thefmnes  be  far  greater  thm  euer  before^  yet  our  holy 
 mother  the  Church  knowing  with  the  ^pojflethe  cogitations  cf 
 fatanjhow  he  would  in  this  delicate  time  driue  men  euher  to  def 
 peratioftyor  toforfake  Chrifiandhis  church  and al hope  offal- 
 ftation^ather  then  they  would  enter  into  the  courfe  of  canonic 
 call  dsfcipline  entoyneth  fmall penance  and  feldome  vfeth  ex- 
 tremitywithoffendersyhfacendefcendtngto  their  weal^nejfe 
 pardoneth  exceeding  often  andmuch  not  oneiy  allenuiynedpe' 
 ttancCy  butalfo  alt  or  great  parts  of  what  temporall  pumjbmet 
 fo  cuer  due  or  deferued  either  in  thts  world  or  in  the  next,  ^h 
 (wcct  mother  church,wel  fare  thy  iiart  that  haflgotten  fuch 
 c  ztllartn.  it  *  "ch '  treafure  ofthefuperfiutties  ofthefufftrings  of  the  Vir" 
 ludulgtnt.  gin  Mary  andallthe  Saints  ,  fuch  as  Peter  and  Paul  neucr 
 lih.i  caf.x.^i  kncw,iior  any  old  father  or  Bifhoptlirougiiout  the  whole 
 world  cuer  dreamed  of:  thereby  to  releiue  thy  delicate  6c 
 tender  babes  in  this  latter  age  &  to  keepe  them  both  from 
 |>urgatory  in  the  world  to  come^and  from  doing  too  much 
 penance  in  this  world.No  wonder  if  thyobedient  children 
 make  much  of  fo  kindc  and  pitifull  a  mother,  Sweete  mo- 
 ther, did  I  (ay?  nay  filthy  and  vnnaturalltilrumpet  which 
 poironethhcrownchildren,andfccdeth  them 'with  afhes 
 tnftcadofbread:whichmakcththcmtotrufttoher  Par- 
 dens  for  dcUucrancc  &om  Purgatory  fire  that  for  want  of 
 
 the 
 
 i 
 
EpiUle  to  the  Kjng,  up 
 
 the  true  pardon  they  may  bee  caft  into  hell  fire .  Sfiame- 
 leflc  harlot  wonldefl  thongoe  about, \  will  not  iay  after foure 
 h>!Kiiredj,'eres  as  Hierome  faid,but  after  a  tiioufand  yecrcs 
 'to  teach  men  thatwhich  theyneuer  knerp  heforefwotildeji  thou  ^"'''"y^-^i 
 bringforth  to  the  yporld  that  which  Peter  and  Paul  would  riot  Oce^^i^ 
 delttier  or  tcAch  ?  For  a  thousand  yecres  the  (^hriflian  world  Orirtn. 
 WAS  tvtthoHt  thefe do^rifiesy  without  thy  Pardons  and  lubi- 
 fees,  witliout  thy  puppets  and  mammets,  thy  Agnus  deis, 
 tiiy  hallowed  graines,thy  hallowed  bcades  and  luch  other 
 cxcrcmcntall  lluffe,  and  doeft  thou  now  tell  vs  in  thccndc 
 of  the  worldcthatthefethingesarehelpcfullto  ourfoules,  ' '^^*'""*''» 
 andfurthervstotheremiiTionandforgiuencflc  offinnesj  r'^jf^rau'd 
 It  was  thirteene  hundred  yeercs  after  the  biithof  Chrilt  (xxmtarr*' 
 |liat  the  yeere  oilubilee  was  deuifed  by  Boniface  the  eight  ^*ff-t*'Ami. 
 *aman  vnfpeak^ably  thirfiungafter  goldhowfoeuer  tt  were  got  ?'**'■*'"• 
 ten :''  whotGokc  vppon  him  to  grant  to  euery  one  that  ''Jl"^*'*f"^**' 
 would  come  to  Rome  that  vecre  and  vilitc  the  churciies  of  »/,  chnhianus 
 Peter  and  Paulehecfliouldhaue  mod  full  and  perfe^  re-  '"PUtmin  Bo- 
 tniffion  of  all  his  finnesialwaycspreftippofcd  that  ^  no  man  "'f*'-  i  • 
 muji  appear  befjre  the  Lord  emptie*  And  to  make  way  to  ,  ^"^^j^'^o*"'' 
 that  authcriticwliercby  he  might  doe  tliis,  and  the  Pope  '^ScJlet  Gr* 
 alwaies  what  he  lift  it  was  another  of  the  lame  name  Boni-  de  tranji.  tpi/ci*. 
 fecc  the  third  that  obtained  of  Phocas  the  murthererto  be  ''i-Q^antt. 
 *the  head  and  vniuerlall  Bi(hop  of  the  church,  whence  tlie    ^^'*"'''^ 
 Canonilles  did  firft  lift  him  vp  to  be ''  vicarius  dei  in  terrisy  ^'jtu/"/^"^' 
 Gods  IteMenaf't generallvpcn  the  earthy  andperfwadedhim  ptllat.cat.pa~ 
 *  that  he  was  not  a  meere  man ;  **  he  was  neither  <jod  norm^n  fttralis. 
 but  a  m-mgr  ell  betwixt  ^(jr/;,w  hereupon  hehath  taken  vpon  ^  •^'*'«  <lfSen* 
 him' /if periority ouer emperours and l^n^s  8z  chalengcth  to  '"*^'<i^''y"'''' 
 liimfelfc  authority  "^r©  depofe  //7^«;,and  natli  required  them  ^"//i,.^"^'*  ■^^"' 
 to  '/ire,  re  jide/ttie  and  allegiance  to  him  ,  and  releafed  ''  iDifl  6^.Tibi. 
 othesoffidclity  and  allegiance  to  them,  that  it  might  be  '/«'«"»o. 
 '  lawfull  for  their  fubic6ts  to  rife  in  armcs  and  to  rcbell  a- ""  ^'"-^^  ^'*- 
 gainft them : thinges  (6 impious ,  (o new  and ftrange and. i^EuHaT" 
 fo  wholly  repugnant  to  thcconceipt  and  pra6lUc  of  the  cont.reril.Eiu. 
 auncient  church  as  tliat  wc  may  woondcr  at  thc^irontcrc-  \ale(h. 
 
 hcadcs- 
 
1  zo        Tl:e  Ai/%er  to  V.  ^ifhcps 
 
 headcs  of  thcfe  men,  who  fctting  their  eyes  full  vpon  the 
 funne  take  it  vpon  thcirioule  that  it  lliineth  net;  and  when 
 their  nouekies  are  luch  as  cannot  be  denied  yet  will  fay,  as 
 M.  Billiop  doth,  that  the  church  of  Rome  mrv  teacheth  the 
 fame  in  all  points  of  religion  thatjhee  did  of  eld  m  her  btft  and 
 moft fionrijhingefiiite.  Whatisitbutthcfchookmens  no- 
 ucltieto  affiniie  ieuen  facraments  /  what  is  butnouclty  to 
 attribute  fo  much  to  the  merits  of"  Moonkcs  and  Fryars  as 
 k  Matb.Varif:  that  they  can  ^  dare  particip/um  bcnortim  operi^^m  fHoram* 
 '"TTelffb     *^^^  ^^^^'^  *^^**  P'^^^^%''-^  of  their  good  wcrks^  What  is  it  but 
 ^  Hofiusdet'x-    nouclty  that  Hofius  telleth  vs '  that  fa  man  haue  the  inter^ 
 prejfo  iii  ytr-   pretatioofthe  church  of  Rome  of  anyplace  offcrjptnre  he  hath 
 bo-  theveryyi;ordecfGodyth0(tghhedGenotfeehowitf}a}7deth,\ 
 
 with  the  words\  What  is  it  but  noueltic  to  make  the  Bifhog 
 of  Rome  the  oracle  of  tlic  church  ,  that  his  definitiue  fcn- 
 tencc  fliould  be  the  ending  of  all  controuerfics  of  faith,  ?  or 
 if  it  were  fo  taken  in  the  pnmitiue  church  what  needcdthac 
 trouble  of  gencrall  councels  to  afTemble  the  Bilhops from 
 all  partes  of  the  world,  when  all  might  briefely  bee  decir 
 dcd  by  the  worde  of  his  mouth  ?  at  leaft  wiiy  did  they  not 
 giiic  rcafon  of  their  aflembhng  themfelues  in  tliat  forte 
 when  matters  might  haue  been  ended  by  a  fhorter  courfe? 
 Nowcfince  by  thcfe  and  fundrie  other  fuch  noueltiesit 
 plainelyappearetli  that  there  is  fo  great  difference  of  the 
 church  of  Rome  that  no  we  is  from  that  tliat  was  of  olde,  it 
 (hall  not  bee  mareriall  to  looke  to  all  thofe  circumftances 
 that  M.  Bifhop  fpcaketh  of  to  examine  when  or  how  or  by 
 whom  thofe  differences  firft  bcg;:;n^neither  will  we  betray 
 our  owne  faluation  by  forgoing  t  he  true  faith  of  the  aunci- 
 cnt  church  of  Rome  becaule  men  haue  beene  fparing  to  lay 
 open  their  owne  fhame  by  acknowledging  their  mnoua- 
 tions  in  the  newe.  As  for  thole  corruptions  for  which  they 
 canpretcnd  fome  ihewofantjquitie  the  yhauc  therein  alio 
 plaicd  their  parts,  and  haue  increafed  a  bhfter  to  a  botche^ 
 andofalighntchhauemadcafouleleprofic,  and  turned 
 crroursintolKrcfics,  audcuibmes  ofobferuationsinto 
 
 mcritoiioi 
 
Bpi^ktothelQng.  12 1 
 
 nicritcr:ouswoikcsofrcligion,andhaucina  manner  cx- 
 tinguifhcd  al  true  ccnftience  and  comfortable  vfc  of  Chri- 
 itian  taiih  And  thus  much  concerning  M.  Bifhops  firft 
 reafoi),whcrein  hetooke  vpon  him  to  fticw  the  vntruth  of 
 theProttltants  rchgicnjand  in  the  examination  thereof 
 is  found  to  leauc  truth  to  the  rehgion  of  the  Frotcftants 
 and  to  take  vntruth  to  hisowne:  the  Protellants  religion 
 teaching  nothing  but  w  hat  accordeth  with  the  faith  and 
 religion  that  hath  beene  formerly  embraced  m  theaunci- 
 entchurchof  Rome,  though  wholly  exploded  in  the 
 new. 
 
 14.  W.  Bishop, 
 
 The  fecordjh^llhe gro^ndeiivfon  the  'vr.gcdhnfffe  ojity 
 where  1  wt/l/etpajfe  thf^t  highfoitst  cfimfUtte^that  th<y  n:ake 
 Cod(v.  ho  isgoodmffe  ttftljc  )the  author  ifnU  if  it  l^ed  ^£iions 
 dene  in  the  rvorld:  t/^nd  rvtll  befidesfaj  nothing  of  that  their 
 hlaffhtmie againji  our  Sutiour  iefmChnfi^  that hee otter^ 
 ctwerviththepainesefhispa/fion  vpon  the  Cnjfe^  diddonh 
 (if  not  dejpatre^ofhis  ovene  JMluation'.being  vnvptllingto  touch 
 unj  other f  tints ,  then  fuch  as  are  aftervpards  difchjjedin  th» 
 bool^t 
 
 R.  Abbo  t. 
 
 The  Iccond  reafon  was  not  vfed  by  M.  Biftiop  with  a* 
 ny  opinion  to  mooue  thereby  his  moft  excellent  Maiefty, 
 becaule  hec  knew  that  his  Maicftic  being  a  profeflcur  of 
 the  Protdlant  religion,  and  well  vnderftanding  what  liec 
 profefleth,  is  able  to  acquit  the  fame  of  a  11  vngcdlinefle, 
 and  therefore  cannot  but  take  him  for  a  har  and  llaunde- 
 rer  that  chargcthimpietie  there  where  indeed  thereisno 
 fuch  ihing  But  he  would  write  it  notwithftanding  to  con- 
 tinue in  his  Catacatholickc '  blir.de  cbtditnt  as  they  them- ,    ^  .  ^^^^ 
 fclucs  iuftly  termc  them,  a deteftation ol  religion, wi.ilcU  ufJut^p^ 
 leely  foulcs,  tliey  beleeue  thtfe  lewde  caitifcs,  buzziiig  in-  Ugit. 
 to  their  cares  lies  and  talcs  of  impieties  and  blafphcmics, 
 
 R  which 
 
izi        Tije  Anfwer  to  "D.^lfhops 
 
 WJiiclineucr  any  man  imagined  or  Ureametrof, .  Who  if 
 they  knew  the  impieties  and  blafphemies  that  are  trueiy 
 charged  vpon  Poperie,  they  would  fpic  m  the  faces  of 
 thsfe  harlocs,and  deteftdiofe  abhommations  which  now 
 through  their  deludons  and.ot  ignorance  they  Co  deuout- 
 ly  doejsmbrace:  Is  it  not  a  hoi  nble  impietie  that  Itandet  h 
 wriccea  in  their  la-v.  ^  O'sr  L?rdGod  the  Pope?  Tobeleeue 
 that  oar  L  '^rd  (jod  the  Pope  might  notfo  decree  as  hse  h.ith  ds^ 
 creed.fhotddbeaccoHnted.herefie*    Is  it  not  impietie  that 
 tliey  (ay,  thit  "if  the  Pope  hemg  carclejfs  of  the  fahation  of- 
 his  brethrenydoe  draw  inyium^rdbb fjules  with  him  to  hdlbt 
 hsapes'.yst  no  mort^llmzn  mayprefwne  to  reproome  his  fault s, . 
 &c/' Is  it  not  impious  which  is  lo  often  repeated  by  their 
 Canonitls  that  ^  the  Vope  rrny  difpenfi  againfi  ths  ^pofilsy  • 
 or  which  Bodine  Jiimfelfe  a  Papilt  harh  obferued  as  a  rule 
 Q{r^^^\X%'^^Vh^  is fafc  enoH^rvith  Cjod^xvhohy  the  Vope. 
 ts  freed  from  the  Uwss  ofQod?     Arc  they  not  to  bee  dete- 
 fted  as  impious  rpceches,  which  before  haue  becne  men^ 
 tioned  whereby  they  leekc  to  difgrace  the  Scriptures  of 
 God/'Isitnot  an  impious   paradoxe  which  M.  Bidiop 
 hath(etdowne,^/^^^»«/^^  wan  newly  b^zptized  .there  is  na 
 m!)refmne  th  sn  rvAs  in  ^dam  in  thejiate  ofmnocencii^ot  that, 
 which  other  of  them  haue  taught,  t\\zt^th^eKtertng  ivto^ 
 ^ffntent.dtfl^.yc^fflofisordirsandputtingonofa   mmkes  cowle  is  of  the 
 Hofptnia,,  de     ^^,  ^^^^^^  ^^^   ^^^^  ^^^^  Bapttfme  is?     What  doc  vou 
 
 /i^^.cj/>.  i8.ejtthinke  M.  Bilnop?  isic  not  impietie  and.  bUfphemie- 
 
 intirjnghffa. 
 
 Sigr.mglojf't. 
 f^. Sunt  qui - 
 dam  inglojfa. 
 
 «  Boi.irt  De  r«- 
 
 tr  Tho.Jquin. 
 
 Htnr.Kune, 
 
 whicii  was  broached  by  ''  Thomas  ^Aquinas^  one^  you 
 iiy^of  the  pri?tcipall pillars  of  the  Romijh  ch^trch,  And  by- 
 >  Th9m.  jiqum,  yjoui-fchoolemen  his  followers  maintaincd.that  '/f^e  dcgge 
 p.^^q.  .a  .  Q-^^jfjj;4^e^Qgf,^tetheconfecratedh}Ji/it\ithev?rybodyof 
 Ci??r;7?  which  the  dogge  eateth:  or  u  it  be  call  into  the 
 dirt,  it  is  the  very  body  of  Chrift  that  Ucth  in  the  dirt:  or  if 
 a  fpider  or  anie  poifon  be  caft  into  the  confecrated  cup, 
 that  ^thebljfid'fChrifi,  as  Antoninus  faith,  «•  iifetied 
 therewith:  or  if  a  man  caj}  vp  thefuKimjHtor  vnie  it  before  \ 
 dige/hoft  intoshe  dranght  that  ittsfitllthe  body  and  bhud  of 
 
 Chrijl:: 
 
 ^  Jnton.fumm. 
 farti^.tit  l^. 
 taf)  6:p,^.de 
 
Epifile  to  the  tQn^.  122 
 
 Chrifi :  or  '  if  a  wicked  man  dec  cate  the  iacraitient,    thci  rhtm  ^    ' 
 botiy  ct  Cr.rill  is  iliilin  liis  belly  as  lorgas  bread  is  before  ytfupra  incorp, 
 it  be  digcllcd ;  or  that  ht'^Jhould  be  ccmmer.ded  as  n  man  of  "^ntoni.yt 
 grenr  zra/i  that  v\  ould  eate  the  facramcnt  beir  g  voided  qiH^"* 
 laken  cut  of  the  belly  cf  a  man  or  a  nicufcj  or  a  dogge,  as 
 cne  Gfdcranpisdid-fihen  a  iefervptth filthy  fhlt^^mc  h^.dct'jiit 
 vf'.O  execrable  viUaincs  w  ho  for  the  maintenance  of  their 
 monftcr  ofTianfubilantiationhaue  made  themfelues  the 
 authors  cflb  prodigious  and  accurfcd  fancies!   Dccjou 
 know  thefc  thiigsm  your  ownebookes,  M.  Bifhopjand 
 would  you  goe  about  to  obic6t  impiety  of  dc£lrine  to  vs  ? 
 But  yet  tell  vs  further,!  pray ;  will  yec  not  giuc  vs  Icaue  to 
 hold  it  for  an  impiety  which  Harding  and  Beliarmine  in  fa 
 uor  of  the  Popes  reuenuc  of  harlotry  doc  tel  vs,  that  pub- 
 licke ftc wcs  are ' a  necejjary  cuill,  and  that ' the  mitgiji-rate  "  ^'^'^"'S' C«*^ 
 fitmtthnct  inaffoyntingAfkcefor  themi  May  we  J^ot take ■^''^Z*!:  '  "^ 
 itfor  an  impious  and  vngodlydc6lrine  which  you  teach,  ^BtlUimM 
 that  ^  it  is  be  iter  And  /cjfejitmeftr  a  m^n  t  hat  hath  vc  reedftn-  ^mifjitn^grau 
 gle  life  to  k^fff  ^  ccncubine  tr  a    yvhccreyV.Ay  mcny    vphctres  &fi'*fff^c*t* 
 then  ternary  a  mfcU  It  notalintularpomt  ofimpiety  and  1  ;^y*''*^*. 
 lacriledgc which  you  attirme  that ^ /A?<?  (^^^csf.xetstobce  cap!i<.bropo.g, 
 worPiipfedmththep.merccrpjip  that  ts  duetothe  holy  Jn-  SUidan.Ccmm. 
 »//;?lsitnotadamnabledc6lrinc   which  is dcliuercd by  iJ^A-c^f^f^g. 
 your  fchoole-man  Holcot  :'  that  a  man  may  mtrit  by  an  er-  ^^'"''^'«'»^»'''" 
 rcnious  andrvrorq  faith  albeit  tt  fat  out  that  therli  hen^erjhip  j'^^',  ^1- '  '^* 
 the  dt.\ell  J  AVas  it  not  a  notable  impiety  and  blafphenuc  i  jindmd^Or-* 
 that  was  deliuered  by  )  our  friend  Tccelius  the  pardoner,  theJ.expiUat. 
 that  his  pardons  were  of  that  vertuc  ihzt^  if  a  ma^  had  de-  ^''"'9- 
 filedthe  bltfdFirgm  and^cttcnhertvtthchtldhe  might  by  the  [^j^i^'J^Hl 
 faimeytofmonybcfretdthcreby  %  Are thelc  flowers  found  rent- Hxt^frid. 
 to  hauc  growcn  in  the  garden  cf  die  fathers  /Are  you  they  Je  yita  ^  oh  itu 
 that  in  all  points  teach  the  fame  dcftnne  that  the  church ''"''''•/"'5""^« 
 of  Rome  did  when  fliee  was  in  her  beft  eftate  ?  '  7eefer~  /  *°: . 
 f  cuts,  je generation  (f  vipers  hcwPiouldye  efcape  the  damna^  mtnM  i  ? 
 iicn  cfhc/l :  'ye haue alm.yes rejtfied  the  hcly  Ghofi,  and  ftu-  t  Mat. 2  j.j  j« 
 died  topremntthefireightvpayeycfthe  Lord*  Ye  cry  out,  •  ^^7,ji. 
 R   *  anttqtittie^ 
 
i  24  7);e  Anfwer  to  7). 'Si/hops 
 
 antiq^itie^mtiqmtie,'whci\  yc  liaue  made  a  moniter  of  that 
 fairhthac  was  profelVed  by  antiquitie.  But  goc  on,  fulfill 
 the  mcalure  ot  your  forefathers,  that  yee  may  receiue  a  full 
 mcafure  of  reuenge  at  the  haadcs  of  that  God  whofe  truth 
 you  hauc  wilfully  blafphemed  and  railed  at.  Now  ihe  firlt 
 poym  of vngodlynefle  wherewith  this    Hlymas  chargech 
 our  religion  is,that  we makj  ^od  the  author  ofalwkkrdaElt 
 ons  tkit  are  done  in  the  tvo  rid.  But  it  was  woonder  that  hee    - 
 llaied  there,  and  did  not  vary  the  wordes  as  did  his  fellow " 
 r  Articles  or      Wright  that  foulcmourhed  dogge,  ''  that  the  prstefiants 
 forcible  rea        make  God  the  author  of  finnffy  the  ondycaufeoffmncy  that - 
 Jo»u  man fimethnot '.that God tsworfe  then  thidcmll.  A  filthy 
 
 fwinc  ^ho  wallowing  in  the  niucke  aad  dirt  of  Popilh  ig- 
 norance hath  his  eies  fo  daubed  vp  therewith  that  he  fcetli 
 not  his  ownc  way.  But  his  head  is  crufhed  and  he  hath  na 
 more  to  fay,  yetM.Bifliop  to  kecpe  tlieir  occupatioi ' 
 goiiig  rubbcch  heere  againc  vpon  the  fame  place.  He  tefcj 
 leth  vs  that  we  mai^  God  the  author  ofallwtcked  a&ios  that 
 are  dy/jc  m  the  vorld*    But  where  doc  yc  findc  that  M.Bi- 
 fbop  ?  fhcw  vs  the  place  :  fet  downe  the  words  :  doe  not  j 
 bring  vs  your  coUcOTon but  our  owne  aflertion  ;  foryoui 
 arc hkelpiders  and toades  wliich gather  venime  and pov< 
 fon  firom  fweetc  flowers  and  whoiibmc  herbes.  Vndoub" 
 tedly  you  will  incurre  the  brand  for  charging  vpon  vs  that  I 
 that  you  cannot  prooue.  Our  bookes  deny  that  that  you* 
 fay :  in  our  churches  and  tchooles  we  determfne  the  con-,  j 
 trary.     We  fay  and  you  will  fay  no  lelle,  that  God  is  the 
 authour  of  all  actions  in  the  world :  for  ^  mhim  wclme  and 
 '  ^tl.  1 7 . 2  «.    msoue  artdhaue  our  ^t?/»^,and  without  him  vre  hue  not,wc 
 moouc  not ,  we  hauc  no  being.  Yet  wee  fay  that  linne  is 
 wholly  and  onely  of  man  himfelfejneither  can  we  thalleng 
 Godfor  any  part  or  parcell  thereof  Diftinguiih  the  acci- 
 dent from  the  fubie6t:  thefinneof  the  aaion  from  the 
 action  it  felfe ;  God  in  the  one  fhall  be  glorified,and  man 
 fhall  iuftly  be  condemned  for  the  other.  If  M.  Biihop  lend 
 M.  Wright  a  lame  horfc,  and  the  horfc  halrcth   asiicc 
 
 goeth, 
 
Ep'tftk  to  the  IQng.  iz'y 
 
 gocthjWOulJ  he  not  thinke  much  that  M.  Bifliop  fhould 
 
 challenge  Inm  for  making  his  horfeto  iialc :  Hce  makcth 
 
 the  horle  togoe,  and  guideth  him  to  goe  this  nay  or  that  ; 
 
 bu:  to  goe  halting  and  lame  is  the  fault  of  the  horle,  and 
 
 not  ot  him.  Eiicn  foGodby  common  prouidcncc  moo- 
 
 ucrhandlbrrcthallmcn,  andbyamorelpccialliiand  or- 
 
 dcrcch  their  way  and  com  Ic  that  rhey  iliall  goe: but  thcin- 
 
 iquitic  and  finnc  which  they  bewray  in  the  meane  time, 
 
 cucn  as  halting  and  lamenellc  IS  oUhemfelucs  and  not  of" 
 
 him.  Hevlethchewickedncsot"man,and  difpofethitto 
 
 (iich  ends  &  purpofcs  as  he  thinketh  good, and  fometiines 
 
 in  iuil  ludgement  taketh  occafion  to  prouoke  ir,    and  to 
 
 draw  out  ot  man  that  that  is  in  him,  butheis   nottheau- 
 
 tiiorofic.  Andischisoiirdeui[c:are  wee  the  firil  that  haue 
 
 taught  thus:  doe  wee  rpeakc  othcrwile     then  the    aun- 
 
 cient  church  hath  Ipokcn,  or  then  both  they  and    weeare 
 
 by  the  holy  Scripture  dire6^ed  to  fpcakc  :  '  God,faith  Ori-  ^     ^^ 
 
 ^tn^hath  not  -wrought  mans  wi:  k^d/JeJfe,  b:4t  \heiy.g procured 2siumt^J,7m, 
 
 0  r  wrought  by  himfelfcy  God  though  hee  bee  able  Jo  to  doe,jet  2  j . 
 hindercth  it  not,  but  vfeth  the  fume  together  tvith  them  from 
 whom  it  commethfor  neceffarie  furpofs.He  muketh  not  men 
 Tvuk^dybut bsirJgwicksdyhee by  the  tufi  and  v-fpeakeab!e 
 courfe  ofhtsprouid''nce  accordir.g  to  thdr  owne  dtfpefiiiorit  or- 
 deretbarjddtffopthcfthem:hc(:2.\x{c  ^  hee  knoweth  how  to  ..f'T'^'^^'*^' 
 vfetogoodp  rpofctheKvickidneJfeoffuch  as  are fj.UenaWi^ii     ' 
 
 frjmhtm.     To  the  fame  purpofe  S,  Auftin  alio  notabhe 
 
 1  peaketl  1 : '  It  is  m  the  fower  ofeuUlm.  n  to  finne^bnt  i  iftnnirg '  ^ngu/fje 
 by  their  wickcdneffc'  to  die  this  or  thzt  it  tsnotinthetrpower^  ?*>-*..  ^/'./<tnc?. 
 butrnihepQwerofGidw^jofeparateththe  dstrksntfle^i^ndcr-  '*'" ^ 
 
 d  r  ih  tbefm-y  ihjt  euen  in  that  whtrh  they  doe  againji  the 
 will  of  God,  y.t  notnnj  ( ther  thing  but  what  (]od  will  may  bee  ^  C*M.Juli>,n, 
 done.  ^ He  dothnotm-:kethewilsofmen  euill,  butvfeihthe'P'^'^t  ^  ^  '"•'•jr. 
 fame  notwithfiandi:;^  as  he  will ;  *  inclining  andmoouu-g  thetr '  ?'  ■'■ "  <^ 
 wilsthat  he  rrutj  do:  by  th.  m  what  he  will  doe  by  them.ard  t »-  /  ."^i' "''  *  ' 
 tupljwi/ltthnothtg.  '  Thus  he  "jfedludis  to  betray  Chrtflc, 
 andihe  lewesto  rrucifi  ^hriji :  they  were  wicked  of  thcm- 
 
 K  3  Iclucs,, 
 
1 26  The  Anfitfsre  to  2).  ^Bijhops 
 
 fclucSjbut  he  vfed  their  wickedncfle  to  thofe  ends,  thereby 
 toworkegoodto  thsmthat  i^fierrpardpjould  beleeue  in  him. 
 And  thus  for  vnthankfulneflc,  and  wiliuil  contempt  of 
 hisgoodnefle  and  glory,  God   in  fearcfuU  iudgcment 
 vfeth  the  w'ickcdneile  ofmen  againft  themlelucsto  their 
 owne  greater  conFufion,giuing  them  cuer  to  runne  head- 
 long tiicreby  to  greater  finnes,  that  they  may  recciue  the 
 « lohn.  12 .40.     greater  damnation,  ^blindirig  their  eyes  and  hardnir.g  their 
 ^  Vftl.Zi.t 2     hearts^ ^giuing them vp to  thetrowne  tmaginaticnSi  '  to  vile 
 K^m.  1. 2  <?«  2  8  affeHiofis^to  a  refrcbatefenfe^fendng  them ''  ly inspirit es  and 
 I  Kmgu  ^  2       ^Jirong  delufion  that  they  m^j  beleeue  lies :  °'  caujing  tr.  them 
 ^  z,r\n((.z.\\  p(y>^^yfi^l]^  ^tidfrofvardnej^e  of  hearty  net  to  hearken  to  the 
 "'.4ttg,cont»       truth  that  is fpoken  to  them:  and  all  this  not  by  work- 
 j»lianM.$  c.^    ing  any  new  Wicked neflc  in  tlicm   but  by  prouoking 
 and  miniftring  occafions  to  that  wickedncHe  that  is  in 
 them  ofthemlclues :  the  occafions  not  being  euill^nay 
 tending  of  thcmlelues  to  good,  but  they  being  hkc  to 
 the  forric  grounde  that  turneth  fwcctc  raine  tohurtfuU 
 wecds;likc  the  corrupt  ftomackc  that  of  good  food  grow- 
 cth  more  ficke :  like  the  carion  that  by  the  comfortable 
 fun-fhine  ftinketh  the  more :  as  ■  to  Pharao  the  refpeft 
 •  i^Kin^'^^^  of  the   benefice  of  his  common-wealth,  anoccafion  to 
 ,^j^  ^*'^       opprefTe  the  people  of  God  :  to  •  leroboam  the    vn- 
 Jofefh.^mqui,  fortunate  death  ot  the  Prophet  by  whome  hee  was  rc- 
 btdakiylSc^,    prooued ofhis idolatry,  anoccafion  to  him  of  continu- 
 »  xXing.i9      jng  therein :  to  ^  .Sennacherib  the  king  of  AHyria  his  (uc- 
 *''**  cefle againft  idoll  Gods,  anoccafionto  blafphanetheli» 
 
 ,  Pyo«  X    X      ^^^  ^°^  •  ^°  wicked  men  commonly  ^  the  patience  of 
 Origtn.de.tr in-  God  &  tlieir  profpcrous  eftate  an  occafion  to  make  diem 
 «if,lib,icaf^\r    worfe  and  worfe  ;  To  bee  fhort  there  is  a  dreadfull  iudge- 
 mentand  may  not  be  denyed  when  God  taketh  courie*^  vt 
 
 .4ugxm.ad   crimina  criminibHs  vindicentHr.et  fuppltciapeccatorum  mntor 
 Iter riezJe. pro  r     r  j  ■  '■    i      r         t  i 
 
 *tiJ*  A-  .      -     went  a  fmt  led  tncrementa  vtU^rum  \  t  hatjmnes  bee  reften£cd 
 
 TffttbjmneSyandthepHniJhments ojemlldaers  be  no  tormentsto 
 
 them  bnt  additions  to  thetreuil' doings:  all  which  not  with- 
 
 ftaading  wee  fo  teach  according  to  die  fcripturesand  ac^ 
 
 knowledge 
 
Eftjlle  to  the  j^wg.  i  %j 
 
 knowledgemem  of  the  church  as  that  ^  Gcdisittjli^ed  im  -pjai^^^. 
 his  fiiyings  and  found  cli  ere  Vihsn  he  ts  W^^^  and  llie  rooic 
 .of  (iinnc  affirmed  to  grow  from  no  other  butonely  from  the 
 heart  of  man.    So  that  this  firft  poynt  of  impictie  where- 
 with M.  Bifhop  chargerh  vsisatiruite  of  his  malice,     no 
 fault  of  our  do6lrinc,  andtlicfecondisthehke  :  that  or-r 
 Sauiour  Chrifi  ouercome  with  thepaittes  of  his  pajfoa  vponthe 
 erojfe  did  doubt(ifnot  defpMre)  if  his  otvr.e  fdHction.k  great    J 
 lie  IS  as  eafely  toldasahttle,andbecaule  it  is  yourcultome 
 we  mull  bearc  with  you.   We  neither  {yj  tliat  chrilt  was 
 duercome  with  the  pamesot  his  paflion,  nor  that  hee  did 
 cither  defpaire  or  doubt  of  his  o.vne  faluation:      VVee  be- 
 lecuc  that  the  anguidi  and  paines  which  chrill  fuffercd  for 
 vswerevnfpeakeable,  and  the  vtcermoit  that  the  frailc 
 nature  of  man  was  capable  of:  whileft  he  gaue  not  onefy  his 
 body  for  our  bodies  but '  htsfoule  alfofor  ourfoules,  and "  de-  ^  jf*"-'"^'*-  ^'*r, 
 fceyided  euen  to  the  depth  of  deaths  andalltheterrour  ofif^^^afjji'^^  „ 
 tempffi that raj^ed agai^fi vs  lighted vppon him:  whilell*  in'PfaL6'i. 
 himfelfe  he  did  beare  the  wrath  that  was  conceiucdagairfi  vs  *  ^thanaf.  de 
 forfinne^euen  *'  the  bitterne^e  of  that  wrath  which  arofe  by  the  i>*t"pr€t.vfal.  ■ 
 irmfire^i  n  of  the  kw^ih^t  he  miqht  [wallow  tt  vp  &  make  it  ^  ^"-  ^'"*"S'^' 
 voide  towards  vs :  fo  that  rightly  he  might  vie   the  wordsp^^^^,,, 
 of  the  Pfalme,  ^  Thine  iyidignation  lieth  hard  vppcnme  and"-  Tfd  88./««« 
 thou  h.'fi  vexedme  with  allthyfiormes  X  that  is  as  Hierome '»''  >«/j.S7.^r- 
 expoundcth  it ;  *  Thou  kfi  brought  vpon  me  th:it  wrath  ^  ""J!''"  '''*"'^* 
 fiormeof  thy  f:ry  and  indignation  wh:ch  thou  wouldiflh.:ue  J^^'fj'V"  * 
 poured  out  vpothe  nattotts^becaufe  Ihaue  taken  vpor.  me  their c  )rijl. 
 Ifr^nes.  1  he  burden  of  wliich  wrath  lay  fo  heauie  vpon  him  *  Huton.in 
 as  that  it  prelfed  him  euen  to  the  gates  of  hell,  &  his  ftate  "Pf^i-^?- 
 forprefeiitfeehngwasas  if  God  had''  ^:bh:rredhisfule: 
 yet  io  asthac  in  tiie  middcft  of  all  thatanguiili  hee  waslup  • 
 ported  with  an  inumcible  aflurance  of  his  fathers  Icue,  and   '^'t''^-^^' 
 conltantly  expelled  the '  locfngifthe  forcws  ofdeaih,know 
 ing  it  to  bee  iir.prffible  that  hefljoufd  be  h  Idcn  iher^  by :  and ,     ^ 
 tlicrfore  betwixt  both  vttered  that  moft  bitter  compLmt      "*  "  *' 
 -vp^thecrofTe:  '^Ol{yGed,my  Cjodwiyhasl  thou  fi^'^f'-i  Mtt.  17.^6.  ■ 
 
 ken 
 
1 28         T7;f  Jitfwey  to  D.  Si/hops 
 
 ken  nse :  according  to  faith  faying,  OM:y  God^  my  god :  ac- 
 cording to  preleiic  icdmo^^rchy  ha(i  thct^foz-f.^tkcn  me  i  This 
 doc  vvt  ccach  and  no  othcrwile^no  not  Caluin  vpon  whom 
 youarcvvoontlewdely  to  father  tins  blafpliemieofyour 
 "  Cahiin.lnfti-    owiic,  wlio pUUilv faith ,*  ^AlthoHgh for o.  moment of  time 
 t  :t.  to  i.ca.i  .  ^^^  ^ifiifis  j)&rver  ofi  hsjpnt  did  hide  ttfclj  togmefUce  to  the 
 rre.rkneffe  ofthep.(h^  yet  mufi  icvee  l^^c  tv  that  the  temptation 
 byfeelingofjorow  and f ear  e  wasfach  as  was  not  againjifaithl 
 v?h:nhefelt  himfele  asitwerefcrfakenofGodi  jet  he  ddno- 
 thingat  alffrvernefrcm  the  tmfi  of  his  goodfjejfe.  Whereby 
 wee  may  fee  what  kinde  of  men  you  are  with  whome  wc 
 deale,  cuen  like  the  cay titcs  and  mifcrcants  of  tlie  bafeft 
 fort  of  people  which  make  it  no  care  what  they  fpcake  or 
 how  vntruely  they  report:  but oncly  to  vttcrthe  bittcr- 
 nefi'eoftheirftomachandfor  the  prelent  to  ferue  their 
 owneturne.    IfthefcarcofGod  were  in  your  hearts,  you 
 could  not  lye  m  this  wilfull  manner  as  you  doe  againil:  tiie 
 ^  PVCei.i  I     Lord  and  his  truth :  you  would  remember  that  that  is 
 fay  d :  ^  the  mouth  that  telleth  lies,    Jlaieth  thefoule.     And 
 yet  though  Calutn  had  vfcd  any  f uch  hard  or  inconuenienc 
 lpecch,or  if  cither  he  or  any  other  particular  writer  of  ours 
 doe  runne  into  any  priuate  or  fingnlar  opinions  what  is 
 that  tors:  why  fhould  this  be  imputed  to  the  church  of 
 England  or  the  do6^rine  cttablifhcd  by  publicke  autliori- 
 tictherein,  when  as  it  teacheth  or  mainteincth  no  fuch 
 thing:  Or  if  you  will  thus  vpbraidevs  with  any  mans  pri- 
 uate fancies  you  muft  giue  vs  leaue  by  the  lame  rule 
 to  charge  this  for  a  blaiphemie  vppon  you,  deliuercd  by 
 Ferus  your  ownc  preacher  at  Mentz ,  who  plainely  affir- 
 ^  Perns  in  Mdt.  meth  that  ^  Chrifidtdtakftohimfeife  not  oneiyourpumjb' 
 cap.  1 7.  me  fit,  if  fit  alfo  defperationem  nojiram,  our  defpaire  :  that  hee 
 
 tooke  vpon  him  the  putiipiments  of  finne^feare,  trembling, 
 horroHr  of  death  and  hellyd^fpairey  death  and  hell  it fe  If e, that 
 hyfeare  he  might  oHercomefeare,  by  horrour  he  might  otter coe  ■■_ 
 horrottryby  defpiirehe might ottercome defpaire.  ^c.ls  this 
 ^ound  in  your  ownc  bookesa^d  dcliueredbya  preaci)cr 
 
FpiHle  to  thel^g  i  ip 
 
 of  your  ownc  and  doc  you  make  vs  the  autliors  of  it  ?  Yet ''  CMiH,n,HarA 
 wc  doubt  not  to  acquit  Pcrus  of  blafphcmy  bccaulc  wee"*^'"**7-4^' 
 thinkc  Jic  liicnt  no  othcrwile  then  Caluin  did ''  Hfg  wraft^  chru/i^Jd  ftad 
 led  with  *  deffasre  htityitvoas  not  ouerccmc  I  in  this grcenotis  whm  ^nj  »«. 
 tormer.t  his  faith  rvas  vntcHched^tkat  theugh  deflenng  hm-^''>"'»f  dtj^iir^ 
 j   filfe  to  he ferfAken^et  he  Tvas  confident  th^t  thehclpe   e/'C'<?^^2/^^"'" 
 was  n  en  e  at  hand*    A  nd  thus  much  of  the  tw  o  firft  '^^V^^-ftftl  fetor  Iht^ 
 tics  which  M  Bifliopforfooth  would  Utpajfe,  when  mi'tine^andul. 
 licioully  wickedly  hecnameth  them,  and  had  nothing  w/wjA/wMrW 
 !   witii  any  (hew  of  trueth  to  fpcake  further  of  ihcm:  now  ktf''''^^'"'^"'^ 
 I   vs  lee  what  he  hath  further  to  fay  as  touching  points  at-  ;£^'*^"*/^''^'* 
 terwarddifcuiredinliisbookc.  fumTlfbt 
 
 T  j>    \K7     R  .  r  u  <^  a  utatttr  and  *c» 
 
 iy»   Vv#  O  I  SHOP,  ,.r    .t  -    ^ 
 
 1  he  triumphant  Citizens  cfheatien  (^vrh§eni»j  the  pre-' 
 fence  cj  Cod^ar.d  hafpiffi  life  that  can  bee  imagined)  are  bj 
 'Frctffiants  difdainfullj  termed J)c&d  men  ^  tHeemedttei  ^ 
 
 iher  to  hatte  crcdtt  rvith  Cjcdto  obtaine  any  thing^mranj  ctire 
 crcompfiffim  cnmcn^f^mcngrehcm  they  cnee liued ^ ccnutr- 
 fedfo  kind/]/, 
 
 R.  Abbot. 
 
 WcfpeakcnotdifdaincfullyofthCiyaints  in  hcaucB, 
 butwedifdainc  that  the  Saints  in  heauen  arc  heerevpon 
 earth  not  by  their  default,  but  by  the  fault  of  idolatrous 
 and  fuperftitious  will  vvcrfhippers,conforied  and  matched 
 uith  the  God  of  heauen.  And  ifinthisrefpc^t  wee  call 
 them  dead  man,  toabafcthcmin  coniparifon  ofthchuing 
 God^that  all  worfhip  and  feruicc  of  religion  may  be  yecl- 
 dedonclytohimjWedocthem  no  wrong,  nor  an)  other  ' 
 
 tiiingthenwhatthe  example  of  the  auncient  church  hath 
 warranted  vs  to  doe.  The  auncient  Father  Epipiianius  to 
 condemne  the  CoUyridian  hereticke  s  for  worfhipping  the 
 virginc  Marie,though  infarre  leflc  degree  of  worfhip  tlicn 
 iincc  the  Papifls  I^auc  al'cribed  vnto  her,  citeth  againlt 
 themasoutofthe  ApofUc,  difchbing  the*apoflafic  that*  i,Tim.^,i. 
 
 S  ihouU 
 
1^0  77?e  anpjer  to  T>.  Bif^ops 
 
 i»  Efifiytn-  h&r.  {huldbc  inthcbft  time  thefe  words ;''j  E'Vovrottyitp  vexfoij 
 yi. ^nti<iii«^'  T^ATfiuonti  thijjhall  l^e  weirjhippers  of iiead  meK  Andvihtvc    - 
 
 as  they  made  images  of  her  Co  worlhip  the/orreproofeof 
 « H^rtfrp.     thacabfurd  deuotion  he  laith: '  They  are  dead  that  are  wor- 
 Ctllj/ridtan '     JJjipped:  and  they  bring  in  their  wiages  to  he  Tvorjhippcd  which 
 netit  r  were  ali.ie,  tht  ir  mmdgomg  a-  whooringjrom  the  one  ^ 
 onlyGodienen  as  a  C(.mmon  harlot  giuen  to  great  abfurditie  of 
 may!tfoldformcation,a»d  that  huth forgone  the  temperancie  cf 
 the  Lwf.Hlh»Arrtage  of  one  mm ,  Now  if  Epiphanius  raigiit 
 lawfully  fpeakc  tluis  conccrnmg  the  virgine  Marie  with 
 out  di(para^emcnt  or  difdaine; wc  prcf umc  ihat  without 
 offence  wee  may  {peake  in  like  fcrt  of  therefidueof  the 
 Saints.  Neither  do  we  fpcakeany  othcrwife  then  S.  Auftin 
 KjiuruflJt      did:  ^N^on fit  nobis  reltgio  cu[tiishominunimortmrHfn*Letit 
 ^erd  (elig  c.$$.not  be  With  vs  a  point  of  religion  to  w^'rjhtp  deadmenfcr  if  they 
 hdue  lined  godly  i  they  are  ttct  thought  tojeekeftich  honours, 
 bat. would  haue  vs  to  worjhip  him  by  whofe  light  they  rcioyce 
 e  Dtf  ttmt,  Dei,  f/j^^yj,^  are  followers  of thetr  ffoodworhs. '  f^e  build  not  teples 
 '        Jaitli  hCjto  the  martyrs  as  tjthey  were  Gods,but  make  rcmem^ 
 brancesfcr  them  as  dead  men  whofe jpirtts  Hue  with  God,  And 
 againe  as  touching  Chrillian  martyrs  he  anfwereth  Maxi- 
 U»5»*/2.f^44.  "lus  thePagan;  ^^ow  thou  that  no  Catholickf  Chnjlian  doth 
 wor/hip  any  dead mantL^^i^tiusiX^um^  by  three  reafons 
 s^uSiant,i»-    againll  the  idolairie  of  the  gentiles  vfcth  this  for  one,  ^  be^ 
 ^it.Lzca.iS,  \  c^ftjc  the  images  which  thejworjhiped  were  the  image  scf dead 
 men,and  vnmeete  it  ts  that  man  beirgthe  image  ojGedfhuld 
 worjhip. the  image  of  a  man.  Which  if  thus  barely  propofed 
 itleriied  againltthe  gentiles  without  rcfpeft  to  the  quali- 
 tic  of  the  men.  I  would  haue  M.  Bilhop  to  gi  ue  vs  lome 
 good  realbn  why  we  may  not  vnder  the  fame  termes  with- 
 out any  default  dilpute  againft  the  idolatr)'  of  the  Papiiles* 
 Wceyeeld  to  the  Saints  whatloeuerisdue  vnto  them:  wee 
 acknowledge  them  happie  and  blefled,  and  doe  ftriue 
 ^■mb.  I » .  1 5 .   to  come  *■  ^(?  thofefpirits  of  iufi  and  perfeEl  men  \ '  which  are 
 ^•^M-7-9'     clothedin  white  and  ^follow  the  Larnbe  whither  fceuer  he gof 
 ^^^'*'         <?/^;butyctwcmakeno  Gods  of  them  neither  may  wee 
 
 yccld; 
 
EplfiktoihelQng,  iji 
 
 ycddtoworfhipthcm.  Asiot  iWix credit  mth ^od ^  vrcc 
 doubt  not  but  it  is  fuch  as  it  conccrneth  tiiem  to  hauc:  but 
 our  credit  with  tiie,  as  before  1  noted  out  otOrigcr,  muft  ^Ori^in.com. 
 be '  to  worfliip  only  that  God  whom  only  they  hauc  wor-  ^*^/*»"«''^.*' 
 iliippcd :  to  acknowledge  that  only  mediator  whom  only 
 they  hauc  acknowledged .    Ncythcr  doe  wee  need  their 
 credit  to  obtaine  any  thing  of  God  ,  bccaufe  Chrift  hath 
 promifcd  vs;  ■"  Whatfocneryee asketnn3jname»  that yvill  It^i^\,^  , 
 docythdt  thefathermdybegiortfiedy  notintiic  Saints,  but 
 inhisonely  begotten  ^ome.  As  for  care  and  compaflTion 
 ofvshercvppontheearthweedoenot  belecue  that  their 
 blisfull  peace  is  interrupted  therewith.  They  may  wifli 
 tlicir  owne  conrumniation  and  the  confociation  of  the 
 1  w^jolcchuich,  but  as  for  particularities  we  belecue  as  tJic 
 t  fcripturc  hath  taught:  ""  ^brahAtnkpowtthvsnot  ,md  l/.'^fi*^h^ 
 rae^iftKctncijuaintedTvithvs.  Ina  word,allthis  matter  of 
 credit  tvith  God  and  care  and  com^f^ffion  of  men  vppon  earth 
 they  arc  idle  rpeculations  of  your  owncfoolilh  dcuoti- 
 ons,andhaueno£hewataUofground  fix>m  the  word  of 
 God. 
 
 I6,  W.  Bishop^ 
 
 And  MS  for  the  f  acre faulesdef  art  ed^  vcho  in  Vwgatorit 
 fire  pay  diurefor  their  former  delights-  and  fleafuresuhcy  de- 
 priue  them  of  all  hufnmefHccotiryhj  teaching  the  world  to  bc- 
 leeue  that  there  is  no/uch  matter. 
 
 '.      R.  A  B  B  O  T^ 
 
 Alas  poorefoules  that  are  fo  (Irongly  hold  en  in  with 
 paper  walles ,  and  fo  greiuoufly  tormented  with  painted 
 fare  What  a  cruell  Landlord  haue  dicy ,  that  being  buc 
 tenants  at  will,  and  nowc  not  in  cafe  to  pay,  yet  cannot 
 without  a  fine  haue  libertie  to  leauc  their  holdc:*  What 
 {hall  wee  tliinkc  of  the  Pope  \  is  he  nota  mercilcffe  man,if 
 hec  bee  a  mao,  that  hauing  power  oucr  Purgacoric  at  his 
 
 S  2  OWilC 
 
1^2  77;^  yinfwer  to  V.  'Bifhops 
 
 ownepkafurc,  and  Iiauing  authority  to  commaund  the 
 *  BiUm  in       Angels  CO  tetch  the  (oules  out  from  thence ,  and  to  guide 
 Citm  6.  ex       tliem  into  paradifc,  as  *  Clement  the  (ixt  did, will  not  with- 
 hulUeiufim.    Handing  luffer  them,  poore  foulesjto  he  trying  and  broi, 
 ling  tnerc,  and  all  becaufe  their  friends  will  not  be  at  coll 
 topurchaletlieir  releafe  and  eafe  ?  Is  he  not  a  hard  hearted 
 Piiyfician  that  kcepcth  his  patients  thus  continually  in 
 greiuous  torture,  being  able  in  a  moment  toalTwage  their 
 paincjand  to  fend  the  loules  fingmg  vp  to  heauen  ?  Kecpe 
 you,M.Biniop,\'nderhishandesmll,ifyou  will :  but  as 
 Jy  torvswearewariemen,  and  had  rather  faue  our  monie 
 ^  for  lomcthing  then  giue  it  away  for  nothing.  Indeedeyou 
 fay  true,  tliat  we  teach  men,  to  beleem  that  there  is  no  fuch 
 matter  i  and  good  reafon  ,  becaule  God  himfclfe   hath 
 taught  vsnoTuch,and  we  bcleeue  one  ly  what  he  teacheth,. 
 Wee  beleeue  no  oz\\ct purgation  from  finne,  but  oncly  by 
 »•  H.6.1  J.       die ''  bloud  of  lefus  Chrift  through  the '  fan6lification  of 
 *t,hhH  t.7-       the  holy  Ghoft ;  and  howlbeucr  you  gloflc  tlie  matter,  the 
 '  r»f .  J.  5 .       affirming  of  your  Purgatorie,  cannot  be  without  the  em- 
 Io/7»  i.z^»      peachment  oP  the  lambe  of  Cod  that  taketh  arpay  the  fmr.e 
 cfthe  world,  Itargueth  avl'ant  &  wcakncsin  his  paiment, 
 if  after  it  wee  be  (till  left ,  t^  fay  deere  for  our  felues.  You 
 deriue  your  Purgatorie  from  the  auncient  prayer  for  the 
 ^MgJe  8       deadjbut  amongil  fuildiy  reafons  which  they  gaue  of  their 
 qff£fi.Dulcit,    praicr  f©r  die  dead,Purgatory  was  none,as  hath  beene  be- 
 ^'*De'lf  I     ^^^^  flic  wed ,  After  foure  hundred  yecres,S.  Auftin  knewe 
 cap.  17-'    '    *^°  other  vfe  of  praier  for  the  dead,Dut  *  ey  ther  to  bee  freed 
 ^chryfop.in     from  being  caftinto  hell,  or  to  haue  mitigation  of  the 
 ji^hom.-xi.    paines  of  hell,  ^  Chryfoftomemadethelame  end  thereof 
 t  ^mt,LaH     ^Q  dfflimer  men  after  they  were  dead  from  enerlajimg  death* 
 ^er'ulUelUft.  ^"^  hcrcto  agrcc  thole  tales  of  Damafcen,  that^  Fa/am//a 
 »x  Damdfctn.    by  the  praycrs  of  Tec/a  was  deliuered  out  ofhcUiSc'TraiaH 
 ftr.  de  Mortuis  by  the  ptavcrs  oiGregorie .  Which  feeing  you  altogether 
 oratiom  adt^-  »•  tjgnic  to  bc  thc  cfFed  of  praycr  for  the  dead,  you  cannot 
 '^^B^u'depur  ^f^ut  acknowledge  this  for  an  errour  in  thc  Fathers,and 
 *  a.f.il.      tlicrcforcconteffc,  tliatinthis  bchalfc  tliccc  is  nothing 
 
 but 
 
E[^'tflle  to  the  K^ng.  1 2 1 
 
 but  vnccrtaintie  to  be  found  in  them.  And  ifpraier'for  the 
 dead  muft  argue PurgJtorie,thcn  you  mu(t  needs  conlcflc 
 that  all  the  Saints,  all  that  are  dead  in  the/aith,  arc  in 
 Purgatoric,  becaulc  you  your  felucs  doe  thus  pray  for  d\\ : 
 '  0  G:  d  tfthefiitifiill ,  the  tn^- ^ ;-  a;Td redeemer  ofc.llmtn^  B  tuUr. /e 
 jrvfc  to  the  joules  of  all  thefiuhfalldecea/edy  nmijpun  off^^^ni-yf^mS* 
 I    ai/thjirjinnes,   that  by  godly  ^rayrs  the j  m^-.y  chtatne  the^'*"*''^^'^^^ 
 I   pardon  rvhich  thej  altvaycs  deftrcdthrough  Chriji  our  Lord,  '""'"""''• 
 I    And  againc  :    ■*  Lcrdwee  befeech  thee  let  the  fr^yer  of  thy  v  j[,jj 
 '■   humble  Jeruaynes bee  helpeftdl  to thefottles  cfa'l  thefatth- 
 fulldeceajedy  that  thoumaifi  both  rcleafe  them  from  all 
 [   theirfinr.es y  and  mr.ke  them  partakers  cf  thy  redemption^ 
 vholwefl.^c.     Yea  and  you  pray  for  Leo  vvhom  you 
 iiauc  made  a  Confcllour  tiiat  by  syour  '  office  cf  attornment         ^ 
 vpon  his  d^yd  hippy  re  ward  may  be  with  him.  Now  if  you  ,  "^^  ofanif^ 
 thus  pray  for  the  dead  of  wiiom  notwithftanding  you  pre- 
 fume  that  they  are  free  from  purgatorie,  how  can  you  dc- 
 nic  but  that  the  church  in  former  time  without  any  opini- 
 on ot  purgatorie  might  notwithftading  vfe  their  praier  for 
 the  dead?  buttobecfliort,  bccaufe  1  hauejhandlcd  this 
 point  before,  the  fathers  iiaue  vied  one  (peciall  argument 
 toprooue  the  ref  urre6lion  from  the  dead,  wliich  if  it  ftand 
 good  then  your  purgatory  cannot  ftande.   For  if  in  coude 
 of  iultice  it  be  "  necelTary  that  the  body  wliich  iiath  beene  „  -^    .  , 
 
 partaker  with  the  foule  ofall  that  hath  beene  done  eiti)cry-«rr«(!7.f^r«/V 
 in  rightcoufncfle  or  finne,  bcalfo  partaker  of  the  reward  ^thanafJtte 
 ofeytherjandhecrebytherebe  enforced  neceflarily  a  rc^Otr.moitHor. 
 <urrc6^ion  of  the  body  to  bee  ioynedwith  thefbule  tobcff^^""''"-^'"*' 
 \artaker  thereof,  we  mull  from  thefame  principle  of  iu-  '  •7«<^*'-2». 
 iice  conclude  that  if  there  were  a  purgatorie ,  it  fhoiild  be 
 a  well  for  the  body  as  the  foule  ,  becaufe  the  bodic  hath 
 bene  partaker  of  thofo  pleafures  and  delights  for  which 
 ya  tell  vs  that  thcfoulcspaydeare  in  purgatorie  fire,  But 
 yoi  dcnic  any  purgatorie  for  the  bodie,and  therefore  wc 
 conJudc  that  you  cannot  truelyaffirme  any  (uchpurga-n  Efifha^.io 
 toryor  the  foule, '  7  hisjhallthe  iudgemcnt  ofGoctbce  it^fh.  ^ncoram, . 
 S  3  lay  til 
 
I  ^4  T^^^  JftJ%er  to  U  'Bip?ops 
 
 faith  Epiphanius,  whilejiboth  pr.rticipate  either  funijhment 
 forfinne^  or  reward  for  vcrtue .  Which  iult  ludgcment  you 
 greatly  impeach  b)  laying  vpon  the  foule  only  the  punifli- 
 ment  of  tliofcfinnes  which  hauebeene  committed  by  the 
 whole  man.  You  cannot  auoide  b  ut  either  you  muft  for- 
 goc  your  Purgatorie ,  or  cllefay  that  the  Fathers  erred  in 
 difputing  this  point. 
 
 17.  W.  BisHor. 
 
 Concerning  vs  ^hrijiiansyet  Ituing  on  earth _  there  is  no  Is^e 
 
 impette  in  their  opinions  \  For  they  teach  that  the  hji  Chrijti^ 
 
 an  is  no  better  in  ejfe^^then  a  tvhited  Sepulchre ^l;e$yig  imvard^- 
 
 ijfullofallTvickedncjfe  andmijcheife  \  ar.donelj  by  an   out- 
 
 Tvard imputation  of  ChriGiS  righteoufnejfe  vnto  them,  areae- 
 
 ceptedofGodforiuft*  To  thinke  that  there  is  inherent  in  the 
 
 foule  of  Many  any  fuch  grace  of  Cody  as  doth  clenfe  it  from 
 
 Jtnne,  andmake the maniufi inhts fight '.  is  tviththem  ,  to 
 
 rasue  the  foundation  of  Religion  y  andtomakeChrifi^a  Pfeu- 
 
 dochrifl ;  wherein ,/  k^arv  not  whether  they  bee  mere  enuious 
 
 againji  the  good  of  Many  then  they  are  iniurtsusy  either  to  the 
 
 inefitmable  value  ofChrifies  blond ,  as  though  it  could  not  de~ 
 
 ferue anyhetter eftatefor his  fauorites  X  er  vnto  the  vertue 
 
 and  efficacie  of  the  holy  Ghofi :  as  not  beeing  able  (  by  /%/ji- 
 
 ho9d  )  to  purge  mens  foule  s  from finncy  and  endue  them  with 
 
 fuch  heauenly  qualities.  J  emit  the  di/grace  thereby  done  to 
 
 the  Blejfed  God-head  it  felfe ,  mi^.ki»g  the  Holic  ot  Holies, 
 
 rather  willing  to  copper  andcbake  our  iniquitieythen  to  cure  itx 
 
 %And  contrarie  to  his  infinite goodnejfe  ,  to  hue  them  whom  ht 
 
 feeth  defied  wtth  allmaner  of  abhominations, 
 
 R.  Abbot* 
 
 Whatfocuerjwcc teach  of  others,  M.Bifliop,  rcc 
 vndoubtcdiy  knowe  it  of  you  that  you  arc  no  other>ut 
 a  vf hitcd  fcpulchrc^lhcvring  a  fwcccc  h<x  like  a  Mertiiide 
 
 io 
 
Ep'ijlle  to  the  i\jng.  125 
 
 i  n  the  entrance  ot'your  cpiftle,  and  bewraying  a  fallc  and 
 treacherous  heart  m  the  w  hole  proceli'eclicrcot,  eucn  hke 
 a  Harpyie  bcraying  all  that  you  lay  hand  on  ,  and  malici' 
 oully  and  wilfully  deprauing  thole  things  wiiich  arc  no  o- 
 thenvife  but  truely  and  rightly  fpokcn .  =■  Difperdet  deus  ,  ^ , . 
 UbU  mngr.Ucqim  &  lingUAm dolofam,V\jQ  (ay  indeed  that  it  '  '*  ^* 
 
 IS  onely  the  obedience  and  riglueoulncs  ct  Chnft  pcrfor- 
 med  for  vs  whereby  wee  are  to  lland  as  righteous  andiurt 
 beforcthciudjement  feateof  God.  VVhich  is  a  truth  fb 
 pregnant  and  cleere  as  that  ^  Pighius  though  a  hcauy  ene-  j, 
 niie  to  the  Protellants  religion  yet  could  not  but  acknow-  J^i^riJc 
 ledge  it,  and  hathdifputeditbyfuchrcafons  and  proofes  comom, 
 borowed  from  vs  as  the  whole  rabble  of)  our  feculars  and 
 Icfuitsare  notable  to  rcmooue.    But  we  doe  not  by  this 
 iurtification  leaue  atnan»o  htttcrthenawhuedfe-pulchcr  /«- 
 vardlyfnl  of  all  tvick^dnes  (^  mif^heife,  becaule  wcaffirmc 
 by  tlie  wordes  of  Chrilt  that  '  repentmce  is  the  firft  (teppc  ^ 
 to  the  obteining  ofit,  andthefaith  whereby  wee  doe  ob-  '  ^'^'^•^4-47- 
 teinc  it  is  fuch  as  '^  wherthy  God  doth  fur  ifie  the  heartcSy  and  J  ^<f7.  j  ^^g^ 
 whereby '  vt>e receine tkcpromife ofthefptrit ,  by.which  wee 
 We  home  agains  ^  through  the  tvordcfGodto  the  ^  hfe  of  God  *  ^''^  J  •  ^• 
 hanifig' (^hrtji lining and^  dwellmginour hearts y  who  being    '"''^iS' 
 in  vs,  the '  body  is  d.'adas  touching  fmne^  bat  thefptnt  is  life  h  £1/^^  *  \  g 
 for righteo>//f7eJfe/ake,hGCiiuCc there  being"' a netfhe.irtafrd  '  Gat.i  20. 
 a  mwfpirtt,  there  mull  needes  be  new  af}c6lionS:  new  de-  **  I'f^"^  ?•>  7* 
 (ires,  new  dchohis," a  new  man  created accordiyjgto  God  in  J^'!^'f' '°' 
 righteef^fy/ejfe  aKdho/if7e(fe  of  trfith,°  toying  inthe  l^.w  of  God,  „  pp"f^'Jj^ ' 
 and  ^  appromng  that  that  is  acceptable  to  the  Lord^  and  "^  en-  <>  B^m.j.xz, 
 deuouring  to  haue  alwaiesa  cleere  cojcience  both  towards  god  '•'!-  p^.*.  f .  1  o. 
 a»d  towards  mot.  Thus  doe  wee  teach  the  people  of  God  ^•'^<^i4  '^' 
 by  the  word  of  God ;  thus  and  no  othcrwile  doe  we  de- 
 Icribe  the  condition  and  quahtie  of  the  iuftified  man  Th  i  s 
 cfteft  weeaffirmctobeintallibly  wrougiit  in  eiiery  man 
 thatisiullifi;:d  ,  and  where  it  is  not  there  is  no  iuftificatn 
 on  :  but  yet  wee  fay  that  this  worke  is  perfect  in  no  man  fo 
 l^ng  as  vvcc  liue  in  this  ftate  of  mortalitic  and  corruption. 
 
 For 
 
1:^6        V:e  Anh>er  to  D.  'Btfhops 
 
 For  albeit  tlic  iuftificd  man  delight  in  the  laiv  of  god  as  toptch^ 
 
 ' R^m  ".li     ^^.i ^^^ *^'^^^^ ^^^  y^^  ^^ ^^^^^'^ ^*^^^'  ^^    ^''  Wi.mhers  the  /aw 
 'Hih^ii. I .*     ofjinns , '  hangingfaji en ,  and ' /ufiing and  rebelling  againfi 
 «  Grf/  5  •  1 7«      the-  larpp  oftht^Jpirt::  of  life  j  fo  that  he  hath  vptthtn  him "  an  ar- 
 «  jiu^uH^  (ont,  ^y  ofvui^Hs  depres  as  AulUn  laith  of  Airibrole  ^  concinu- 
 Mi"**!'  i"in     ^^^y  ^°  ^^^^  againft  :  vvln'ch  arc  as  the*  lebufite,  who  mUwe^ 
 Cunt.ftrm.  5  S .   mH  we,dtfeUeth  within  our  borders, yet  may  befubdncd though 
 y  CjfriAn.de      he  cannct  be  driuen  oxt :  as  a  ragtng  ^  beaji  ffjit»kl>%  breath, 
 rat.ciTcumcij .    j^^  tied  and  chained  vp  in  ih  ztterm!>flpajfages  of  the  fouls  :2S 
 Efif'Un  4    ^  corrupt  ^  rooteflillfprositing  cut  weedes^  bxityctfo  mpfed  e^ 
 f^^ri^dl  that  they  cannot  hane  their  growth*  Now  albeit 
 by  rcafon  of  this  remainder  of  finne  he  be  greatly  let  and 
 hindered*  thatheecamot  doe  the  thi>ig  that  heewfu/d,  nor 
 •  Gal.  5.17.     ^^^  walke  fo  cxpeditely  and  vprightly  in  the  way  of  righ- . 
 teoufnefle  as  is  required,  yet  the  thing  that  prcuaileth  in 
 himis''  voluntas  tujlitidy  a  will  and  def  re  of  rightecufnejfe, 
 ^  HtUr.in         he "  hungreth  and  thirfieth  after  it,  the  drift  and  purpofe  of 
 CM  ^^6       bis  life  tcndeth  wholly  vntoit;  it  is  greeuance  to  him  that 
 '*'*^'         hefaileth  to  performc  it',  and  makcth  him  to  cry  out, 
 d  Pow.7.i4.     ^  ff^retched  man  that  1  am  who Jhal/ deliver  mefrcm  this  bodit 
 of  death  ?  And  therefore  although  he  finnc  yet  he  finneth 
 '  Ori'renjn       uot"  ma/icioufy,purpcfelv,  with  dcf re  and  delight  in  finne, 
 Tfai.^6  hutof  tgnorance  ^ndtnfirmity,  ^  bjoccafionandby  the  cree- 
 
 Ambrtftu  pi„g  atidfieafingoffwte  vpon[him,  Now  we  would  gladly 
 Orit  in  -Nutn  ^^^^^^  M.  Bilhop  whether  it  bcc  all  one  to  haue  finne  in 
 hom\o.  vs^  fupprejjed ,  and k/ptjbort ,  though  not  quite  dead^  and 
 
 «  Ef>if>han  c*^  to  beinwardljffulUfa/lwkkedneJfeand  mi/cheife  [:  whether 
 fernard.ytfu'  to  refill  finnc  and  fight  againit  it  bcc  all  one  as  to  giue  it 
 fra.  yyjjy^  3JJ  J  willingly  to  harbourit«  And  it  is  to  be  oblcrued 
 
 alfo  that  it  is  the  very  lame  which  M,  Biihopand  we  both 
 doc  hold  to  remaine  in  the  regenerate  man.  We  lay  it  is 
 finne,andhefaKhitisnotfinnejbutitisoneand  the  fame 
 thing,  the'concupifcenceorlufiofthefiepj.  How  then  doth 
 he  fay  that  we  in  aiffirming  the  remaining  hcrc6f  doe  make 
 as  if  the  regenerate  man  Vitvcinwardlyfullofall  wtckednejfe 
 mdmfchetfe,  when  hcc  hiinfelfc  comelleththe  inward  re- 
 maining 
 
I  Epijlle  to  the  IQn^.  i  ^  y 
 
 ;  maining  of  the  fame.  A  man  cannot  be  faid  to  be  full  of  a// 
 if>tckfd$trj[r  and  mifchiefe  for  hauing  or  being  affaultcd  with 
 the  lulls  thercof,but  tor  applying  and  giuing  his  will  and 
 j  conlent  vntothem.     Cyprian  defcribing  the  ftate  otour 
 I  life  hcre.rai^h'';^^  hane  to  fight  with  couetoHftJeffe^    with  ^  CyfrUr^it 
 [vfJchMftityjWithwrathfufMeJje,  with  ambition^  with carrtail    "'"''*''♦ 
 vtcesyWiththeer.ttfcmtnts  tf  theworld&c.  Hereof S.  Au- 
 >  HcTiisith'.' Cj  cdjorbidthat  wee Jhotildthinke  holy  Cyprian  to  i  ^ugu/f.ccnt. 
 haste  beene  couctQus  hecauje  he  fought  with   cot^etoujnejfeicr  luHan  Uh.  z. 
 ,  vnchajl  becaufe  hcfopight  with  vyichajiitie^  cr  wrathfuUbe- 
 caufe  hefopight  agAtnji  wrath,cr  ambiciofts  becaufe  he  had  co~ 
 \  fiiR  wtth  ambittortycr  carncM  becaufe  he  hade  abate  with  car- 
 nallvicesyor  a  lout  r  ofthss  world  becaufe  he  hadfght  with  the 
 entifements  tht  reof.Naj  therefore  was  he  none  vfallthefey  be^ 
 \  caufe  he  Rroglyrefifledthefe etiHmotionscothmir,g^Artlyfrom 
 erigiMallconatttcn,fa.rtljfrcmvfecfccnuerfatten,  not  yeet- 
 dwg  to  be  that  wh:ch  they  frejfcd htm  to  be.    Will  M.Bifhop 
 now  giue  S.Auftin  the  lye  and  tell  him  that  by  the  hauing 
 ;  of  thelc  motions  and  luftes  of  finne  Cyprian  was  inwardlic 
 fuUofallwickednes  and  mifchiefcJ  If  he  will  not,  why 
 doth  he  fo  charge  vs  who  fay  no  more  of  the  iuftificd  man 
 thcrt  Auftin  here  fpeakelh  concerning  Cyprian?   But  in- 
 deed it  is  his  malice  and  not  his  witt  that  leadeth  him  to 
 thtfc  calumnious  and  leude  colic fticns.    Asforthe  com- 
 parifcn  of  ^a  whitedfepulcher^   it  is  vfed  by  our5'auiour 
 Chrift  againft  them  who  did  iuftt^e  themfelues  before  men^    •^'"*  *  J«*7« 
 and  made  great  icmblanceof  holineflc  outwardly,  when 
 Ithcrc  was  in  their  hearts  no  fyncerity  or  truth  anlwerablc 
 ithcreunro.  But.we  doe  not  thus  afhrme  the  condition  of 
 j  a  true  Chnftianman,but  do  make  the  inward  mananfwe- 
 irable  to  the  outward, fo  that  there  is  not  only  a  fhew  of 
 rightcoufnejleinthefaccto  men,  but  alTo  a  truth  thereof '  Lu{e.i.6. 
 i  in  the  cpnfcience  to  God,  eucn  as  it  is  faid  ofZacharie  ar.d  '^'^*<%»fl'^* 
 I  Elizabeth: '  Beth  were  iyji  bcftre  God,    wnlkv^g  in  nil  the  fJ,^J*p'i'j 
 ^commawidements  and  ordinances  of  the  Lordwithoutreprcofe  ^ctUJiJiA'i* 
 I  ftfiwporr  as  Auftin  faith*  their  commendable  ccnucrfAtion  u^,j^%, 
 
 T  amoM^fi 
 
1 2  8  Tlye  ^nfwer  to  V.  'Sijhops 
 
 dmomfi  men, which  no  man  could  iufily  accufe  or  hlameJVhtch 
 therefore  they  faidto  hane  had  before  Qod  becaufe  they  did 
 nothydif[im:4atioitdeceifiementherin,  but  what  they  appea- 
 red to  men,  the  fame  thej  were  knowen  to  be  to  the  etes  ofCod^ 
 Now  alci.ough  there  be  a  truth  &  vnfeigned  fimphcity  in 
 this  behal6e,yet  if  the  matter  be  waighed  in  rigour  ;and  ex- 
 tremity, who  can  free  himlelfe  from  being  touched  with 
 »l>ro,2o.9.      fome  blemifh  of  his  Qouwipiion^. "  who canfay,U\{y hart 
 •  i(«»».3.4.       iidean^^.o'iW'ham^oth  it  not  take  hold  which  is  faid:"^/ 
 V  Hieron.adtt.     fncnarehcrs^  ^  Which  of  vs,  faith  i\  Hierome,  do^h  not 
 VtUgM  .  z.       ^^^  ^^^  oHtJidcs  of  the  cup  andefthc^ platter,  anei  hath  the  in 
 Hsrfidc  not  dcfiledwtth  vncleanneffefwho  cananoide  the  Itke- 
 neffe  offep-iL hers  whit cd without  that  ottrLord  lefus  may  not 
 fay vnto  vs :Tefeeme outwardly rtghteous to  m.n,  but  with- 
 inyc  ixrefullcfhjpocrifie  and  iniquttie.ty4!beit  we  m  y  be  free 
 fromothcrfanlt5,jt:tto  hane  no  blot  of  hypocrijie  is  a  thing 
 found  infiw  or  none  at  al.lhus  by  thciudgement  of  S,Hie- 
 rome  M.  Bifhop  cannot  acquit  hmlclfc  from  beings  whi- 
 tedfcpulcherfHUofhypocrifie  andirnqnity^  that  hereafter  he 
 may  not  woonder  at  vs  for  teaching  that  there  rcmaincth 
 in  the  regenerate  man  a  fpot  of  infe£^ion  and  corruption, 
 'i  Jug.cont.  lu-  ^liich  as  S«  Auftm  laith,  'J  only  for  that  tt  is  m  vsfhoHld  hold 
 li"*.      ,.  ^        vsindeatbaKdbrinffVsto  euerlafltnz   death:  b«t  that  the 
 guttt  thereof  by  forgfiene^e  of ftnnes  inbapttjme  is  pardoned 
 vnto  VSt 
 
 By  that  that  hath  beencfaidc  the  anfwerc  is  plaine  to 
 all  the  reft  of  M.  Bifhops  tale.For  we  do  notdenie  but  that 
 there  is  inherent  in  the  fouie  of  euerie  true  Chriftan  fuch  a 
 grace  of  God  as  feruethto  clenfe  it  from  finne,  and  to 
 «■'£/»/?  f  .27.  make  the  fame  iuft  in  his  fight,  *■  without Jpot  or  wriikle  or 
 *t^m.Z .  1  anyfuchthing.This  God  now  bcginneth  by  the  'firflfruites 
 ofthejpirity  and  in  death  he  will  accomplifh  by  the  full 
 mcafure  thereof.  But  to  fay  that  now  it  i s  (b,is  a  Pelagi- 
 an fancyjcontrarie  to  experience,  contrary  to  confciencc, 
 contrarie  to  our  ownc  confeflions  to  God,  and  contraric 
 to  the  word  of  God ,    Then  Ihall  the  foulc  bee  withomfpop 
 
 0^ 
 
Epijlle  to  the  IQng,  i  ^  p 
 
 #r  wm/^/^r,  that  is,  iuft  in  Gods  fight,  ^  when  it /ha/l>e^/ori-t  ^,^^^(1  j^ 
 eus,  as S.Auftinfpeakethotthc church.    The    time    ofperf(h.t't,J$t 
 glory  is  not  now,  but "  when  Chriji  which  is  ourhfePja/ldf-  l{at.  1 7. 
 pearc,  thef/ffa/Iwe alfoapfeare  with  him  in  glory,  and  then  °  ^"'-J  4 
 ihal  the  foulejcucn  the  whole  man  be  fully  iultin  the  fight 
 ot  God.  In  the  meanc  time  he  is  in  handwtththe  cnreand 
 healir.g  cfvs  to  make  vsgrow  to  thatjpotlejje  cfr  vnjiatnedglo- 
 rie.  SotiiatthciultifiedmanisyetasAurtin  faith,  ^  ^^^~*  ^u<rHli  in 
 dusetmundandus :  cleane  in  part,  and  yet  in  part  ?<?  be  made  lotmttrAEl^  80. 
 cleane  :  not  16  cleane  whileft  he  liueth  here,    but  that  hee 
 muft  ftill  harken  to  the  Apoftle :  ^  Chnfe your fdues  from 
 all  defilement  cf the fleflj  and  of  the/pirite:  not  (oclcsLilc  but  ^  2.  Cor.  7.  i 
 that  of  ^  common  andoriginailvncleannejfe  or  main  ion Jhejfe, 
 there  is  that  yet  fticking,  for  which  Chrift  may  lay  to  vs  as  ^ 
 hcdidtohis  Apollle,  if  yee  *  heitfffetiillydoe  knowto  ciue  .  '''^•*/'* 
 goedoifts  to  your  chilaren.&c.  And  true  it  is  indeedc,  tliat  jui/an.TtU<r, 
 to  amrme  man  now  to  be  in  himfelfc  iuft  and  cleane  in  the  W.  2. 
 fight  of  God,  IS  toiuftle  Chrift  out  of  his  placejand  to  take'  -W*'  7-«x 
 away  from  him  that  title  of  honour  which  the  fcripturc 
 hath  giucn  him  to  be  called ;  ^  The  Lord  our  righteoufnejfe* 
 It  is  to  defeate  tlie  worke  of  God '  hywhome  he  is  mdde  vn^  ^  .  .  ^ 
 
 t0vsrighteoufnej[e,  not  by  working  mvs  inherent  iuftice,c  ixoruro 
 but  *hy  theformenejfe  cfourJinnes.We  belceue  that  Chrift 
 is  vnto  vs  lejusya  Sauios^r^  by   fauing  vs  immediatlic 
 himfelfe,  not  by  giuing  vs  power  to  lauc  our  fclucs  or  to   ^*^'**^^*» 
 bcourownefauiours.    And  therefore  the  righteoufncflc  ""'•'"■•** 
 whereby  we  are  faued  is  not  the  righteoulheflc  which  wee 
 byhimdoeforourfclues,  but  that  which  he  in  his  owne 
 perfon  hath  wrought  for  vs:  not  but  thatwealfoby  him 
 doc  worke  righteoufncfle  according  to  tlie  grace  that  is  gi- 
 uentovs,  but  this  righteoulheiTc  is  through  our  corrup- 
 tion and  frailty  too  wcakc  &  bafe  to  ftand  before  God  ior 
 vs  to  be  faucd  thereby.  Neither  are  we  herein  enuious  to 
 the  good  of  man,  or  miurious  to  the  ineftimable '  value  of 
 Chrifts  bloudjbecaufe  we  acknowledge  that  the  vertuc 
 of  his  merit  and  bloud  fliedding '  Gcdhath  bleffedvs  with « Efh.i.  5 
 
 T  z  aU 
 
1 40         Tlye  Jhfwer  to  D.  ^ifl)ops 
 
 ,  ,       al' manner fpirituail hit j[mgs  in  heanenlf  things^  and  ^  hath 
 
 '       (Quickened  vs  together  with  him^and  raifed  vs  vp  together  (^ 
 mids  vs  fit  together  in  heauen/y  places :  yet  as  S.Aullin  faith 
 i  jltt^deba^t    ^Noyiduminrefedinfpe  :  not  yet  hy  acl  nail  being  but  by 
 cont.Denat.hb,  hype :  ^  bccatife  in  certnine  anda^nredhope  we  now  hane  C^ 
 f  f'*^4•  hjldth-itwhich  indeed  ts yet  to  come.     And  thus  jr^'^^  the 
 
 m'"**^^  '     ■fP^*'^^  watte  for  the  hope  of  right  eo  ft fncjfe  through  faith  :  we  ^ 
 caps  .     '     *  ^'*"S  '^  '^^'^  thtrjl  after  righteoufne^e  looking  to  befatisfiid  bc- 
 »  G-t/  5 . 5  .         ca  ule '  according  to  his  promife  we  lookifor  a  new  heanen  (^ 
 •■  M^t.  5 .6        a  new  earth  wherein  rigljteoufnejfe  dwelleth tChnil  therefore 
 *"  j.Prf  J.13.   hath  purchafed  for  his  fauontes  a  moll  high  and  hacpie 
 ftace,  but  M.  Bifliop  istoo  hafty  if  he  will  necdes  challenge 
 that  to  prefent  pofleirion  which  God  hath   deferred  to  fu- 
 ture expe6l  .tion,  whereof  wee  hauc  but  the  bcginningcs 
 now  tor  pledge  and  ailurance  ofthe  whole  hereafter  fullic 
 CO  bee  giuen  vnto  vs,  Andthus  we  detra6l  nothing  from 
 the  vertue  and  efficacie  ofthe  holy  gh  oft  :for  wee  confefle 
 that  he  is  able  to  purge  mens  foules  from  (inne  and  to  en- 
 due them  with  heauenlyqualities;nay  he  is  not  onely  able 
 to  doc  it,but  we  affirme  that  he  already  doth  it  in  part  and 
 will  doe  fully   and  perfe6lly  hereafter,  as  before  hath 
 beene  declared.    But  if  we  only  refpe6l  the  time  prefent, 
 whereis  that  freedcme  from  finne  and  thatexcellencie  of 
 heauenly  qualities  that  M.  BiiTiop  fpeaketh  ot  ?   Is  there 
 fuch  difference  betwixt  them  and  vs  that  we  fliould  neede 
 to  woonder  at  them  for  their  heauenly  qualities  ?  Arc 
 there  fuch  heauenly  qualities  in  their  Popes  and  Cardinals 
 who  are  the  benchers  for  this  pleading  ofthe  pcrfe6lion 
 of  inherent  iuftice  ?  In  thclc  late  morCall  warres  betwixt 
 the  lefuites  and  the  Seculars  1  wonder  on-  wliich  fide  thofe 
 heauenly  qualities  were  found.    Surely  we  know  that  the 
 power  ofthe  holy  ghoft  is  able  to  worke  in  them  heauenly 
 qualities,  but  in  trutli  we  fee  none;  and  for  you  M.Bifhop 
 if  your  heauenly  quahtics  be  no  better  then  according  to 
 the  qualitie  of  your  booke,  1  am  fure  they  ai'e    ftarkc 
 •    naught..  And  till  we  fee  better  qualities  in  you  dien  wee 
 
 doc 
 
Fftjlle  to  the  f^}jy.  i  ^  i 
 
 doe,  wcmvift  take  this  matter  of  heauenly  qualities  to  be 
 bucabablefortoolesto  play  with: an  idle  rpeculation 
 whereto  nothing  at  all  anUvereth  in  cffc6l.    Lalt  of  all  we 
 i\ot  no  disgrace  to  the  hlelJedGcdhcad,  becaufcwee  teach 
 no  otherwile  then  hee  hath  directed  vs,  not  that  hee  cloa^ 
 l(ctho:4rmicjuiticontly  iT.nd  doth  not  cure  tt^iint  thathec  i'o 
 doakcthitj  forthetimeastliat  hee  curethit  for  eucr« 
 He  cloaketh  and  couereth  our  iniquiticwitJi  the  righ- 
 tcoiifnell'e  of  Chrift ,"  which  is  not  afbort  cloakc  tk^.t  cannot  "  *-'»■«'"'''.«» 
 f^K-frtwOjfaith  S.  Bcvmrdi^bnt  he:nga  Urge  and  cHcriafiing  ^'"^**'-/"''^»- 
 r/ghteou/nejfc'y  tt  will  largrly  cotter  'hoth  thee  and  me,, And  in 
 me  ttflial  coner  a,  multitude  offinnesjbut  in  theCyO  Lord  what 
 but  the  treafures  ofpietic,  the  riches  of  goodncjfe .      \  hus  S. 
 Bernard  acknowledgcth  inhimfelfe  that  which  M.  Bifhop 
 fcorncthy  the  cloaking  o/hisfmnes  with  the  rtghteoufnejfe  of 
 C^^iji .  Now  I  hope  he  will  not  denie  but  that  hee  takcth 
 S.  B-'rnard  to  haue  beene  a  man  beloued  of  God,  and  will 
 hefaythatbecaufe  Goddid  cloake  or  coucrhis  finnes 
 that  th  erforc  he  loued  a  man  he  faw  defied  with  al  manner  o  f 
 abhominAtions  ?  But  this  is  but  the  widenefl'e  of  M.  Biiliops 
 mouth  that  cannot  kcepe  it  (elfe  within  any  due  phrafc  & 
 compafTe  of  fpeech.  Let  him  take  his  anfwer  as  before  by 
 occafion  ofthe  like  wordes.  But  the  end  of  this  couering 
 and  not  imputing  of  finnes  is  that  they  may  not  ftand   as- 
 a  barre  betwixt  God  and  vs,  but  that  the  grace  of  God 
 may  haue  accede  vntovs,  for  the  working  of  that    cure 
 which  M.  Bifhop  fpeak  eth  of.  Concerning  which,    Ian-, 
 fwerhimasS  x'i.uttrnanfwered  the  Pelagians  obie6^ingas  jyj;^''^  '  * 
 he  doth,that  God  is  able  to  cure  all^  °  Indecde  Qodts  doomg  >rrat,cap,  x-j 
 to  c  'tre  all ^b Pit  he  doth  it  at  his  crwne  defer eti  w,  c^^r th  mt  re- 
 ceiue  at  the  pntf.  nts  hand  an  ordrfor  his  cure.  He  is  now  in 
 hand  to  heale  our  infirmities  and  fickneflcs,buthe  wil  not  °  i. Cor.  15. 541 
 peri  e6l  the  cure "  till  this  mortall    doepgt  on  tmmortal  tir, 
 and  this  corruptible  do  put  on  in  co  m^ptton^nd  death  bcjw^rl- 
 lawedvp  tutovi^orie ,  that  with  triumph  wee  may  fay,  O 
 death  where  is  thyfiing :  O  he  U  where  is  thy  vt^orie  :  I  hafk^s 
 T  3  be 
 
t^z  The  Aifaer  to  V.  (BifJyops 
 
 hevnto  Godrphkhhathgmn  vsthe  vi^orie  through  ChriH 
 Je/fts  our  Lord. 
 
 I8.    W.  Bishop 
 
 yhto  thofe  faradoxes^  impious  ^.gainji  Godfandjlaufrderoui 
 to  man  J  tfit  fieaje  your  Mute  ft  ie  to  adde^  ths  prop  bane  car' 
 ndlitieoffome  pmts  of  the  "Protefimts  DoUrine '.  you 
 Tvill  (douMejfe  )  infliort  time  loath  it.  xAsfcr  example'.That 
 $t  is  as  good  and  godly  ybj  eating.to feed  the  bodyyasto  chafiice 
 it  hyfaiitng.  7  kit  is  as  holy^  to  fulfill  the  pfhly  deftres  of  it 
 by  Afariage^  as  by  Cor.tinencie^to  mortif,;  them  Xyea  that  it  is 
 pat  againft  the  rvord  cfGodto  vowe  virginity :  And  alfo  con- 
 trary to  his  blejfedrpt.'lto  bejicyv  our  goods  on  the poore^^to 
 giue  ofirfelues  wholly  topraier  andfafiing.Alyrhich  this  Ad- 
 ttocate  of  the  Englipi  Congregationteacheth  exprejly^ 
 Vapr-^i.  Is  this  the  purity  of  the  Gofpi.ll  I  Or  is  it  not  rather  the  high 
 
 i6z,i66t        j;fiaytoEpicuriCm€yandto allivor/dlyvanitiey  andiniquitie, 
 
 R  Abbot, 
 
 You  dcale  with  vs,  M.  Bifhop,  euen  as  your  forefathers 
 the Montanifts did  with  the   auncicnc  church  of  Rome,, 
 as  if  there  were  no  tiieane  betwixt  fuperftitious  fafting 
 and  continuall  feafting :  betwixt  virginitie  and  carnahtie* 
 TertuIIian  taking  part  with  Montanus^and  writing  in  be- 
 halfc  of  his  herefic  againlt  the  church  of  Rome,  dire6leth 
 •TertHJJeJe'  itagainftthemin thi>,ftile/C«?;?^v«  Tfyciihos:  ^gai^ftthe^^ 
 T7'ithoj         ^^^^^^ift^^'  He  calleth  their  do6trine, "  Fidem amrmlemy 
 ^  ihid.  carnalldo^nne  of  ftith  \  muhtuoranti^a  ^    muhinubenttA 
 
 pronam\  giuentomuchfeaHing  andcften  marying^  In  his 
 *lhU.fub         wordcsagainil  the  Clergie  of  Rome  then  wee  may  hcareaj 
 Jin*m  Papift  Ipeaking  againft  a  Proteftant  nowe : "  Thy  belly  isthyi 
 
 ^odt  thy  lunges  his  temple^the  altar  thy  paunchy  the  cocke  tht\ 
 frie^ythefattyfumecf thymeate  the  holy  Ghoji  :  thyjawce*\ 
 thjffiritHallgifts^thy  b/lching  thyprofhecis  :thylom  bo  iletm 
 
Ml 
 
 Epi/}Ie  to  the  Kjng.  1^2 
 
 thykstt^(,thyf^tth  rv^rmeth  thy   kitchiyiy  thy  hope  licth 
 
 in  thy  meafe ,  IVho  ts holteji iiWongjiyou  but hee  that  feafieth 
 
 mcfijdndof  dtliCiite fare  is f  r outdid bcfi,  o-c.  An  apple  it 
 
 not  lb  like  an  apple,  or  an  egge  lb  likf*  ancggc,  asM.Bi* 
 
 fliop  and  Iiis  feliowes  are  to  1  ertullian  and  the  Monta- 
 
 nillcs.     As  for  our  doctrine  ic  impoitcth  no  prophanc 
 
 carnalitic.  We  teach  men  both  in  mcates  and  in  mariagc 
 
 CO  vfe  tempcrancie  and  fobrietic.  We  warnc  men  ^  to  take  **  ^"'K  ^  »♦  J4* 
 
 heede  that  their  heartes  bee  not  oppreffedreith  [Hrfeitingand 
 
 drunkennejjejleafl  th?  day  ofi  hrifl  come  vp<.  n  the  m  vyn:  wr.res 
 
 that    '  meattfig-n'iththctr hearts dejire,  ihcy  doe  y.ct  Jo  fUl "  Dtut,it.io. 
 
 the  belly  as  ^  tu forget  Gcd :  that  they  ^Jb  eate  afiddrf-ks,  as  ^  Caf.6. 12. 
 
 ^at  they  doe  all  to  thf  glory  of  God.  Wee  fay  as  Tcrtullian  ^'^°* 
 
 ellewhere truely  fayeth : ^ Sipientiam opimittts imfedit^exi'  ^  ^'^"^'^j'^' 
 
 !  /itas  expedit  tfatnejje  andfulnejfe  is  a  hind,  ran  ce  to  rtpifcdome  ^„i„a^lap  10. 
 
 fparcmjf:  is  a  furtherance :  and  as  Hieronie  faith  out  Ot  the 
 
 Greeke  prouerb:'  ^iyguis  venttrnon  gigyiit  mer.tem  tcKuem, 
 
 funfeedingr^euer breedeth quk'ke  vnderfii.ndty g :hut ^S hvn*  '  Hitron.t^ifi 
 
 brofe  faith,  ^  Jpare  diet  htlpeth  to  lift  vpthemit^deonhigh.  '^dT^epotUH. 
 
 We  teach  maried  men  as  the  Apoftle  doth  :  '  Er^ery  wan    -^^^'^'^f-P*' 
 
 topoffeffehisvejjelmholmejfeandhonon'i  and  not  in  the  lufi  i  j,Tht(t'i4. 
 
 sfconcupifcence  as  doe  the  get  tiles  that  k^orv  not  God.    Wee 
 
 lay  as  Ambrole  faith  that  '"mttrnpcramy  inmariage  ir  a  kirid 
 
 sf adultery,  and  with  Origen  and  Hieromej  r^^/^  "  doating'"' -^^^rof-^ffi' 
 
 hue  is  Sjhonefl  m  a  mm  etten  toxvards  his  ovune  Tx>i[e.  But  yet  -^"^''fi-  ""^' 
 
 we  teach  not  as  M  Bifhop  would  haue  vs  to  teach.    A  nd  I'^l  '*"    '  ^^* 
 
 whyfo  .' Becaufe  as  did  the  auncient  church,  fo  doc  wee  «  O'so-enin 
 
 "reproofte  thofe  maftcrs  who  crudly  andrpithout  mcnj  with-  'Pfal.  5  8. 
 
 cut  tvaightwg  mens  Jlrength  doe  inioyne  th.m  things  greater  ^^'^^^"'''^**' 
 
 then  thetr  flren^th :  as  veho  f  rbid  to  miirrie.and  force  them  ^""J"""*  .'    *' 
 ji  I        I  J  J-  J  I  "  Or'<rin  in 
 
 from  that  that  ts  expedient  adtmmoderatam  mtmdttiamy  to  a  Matjra^.24. 
 cieannejje  or  holineffe  beyond  meajure  or  more  then  needeth. 
 Who  at  fo  teach  men  to  abfiainefiom  me.:te{  and  other  ft  uh 
 things  to  rehich  thcf.  ithfull  {hould  not  be  forced :  and  th.  y  by 
 the  worde  of  their  cxpoftion  doe  bmde  hcauy  burdens  n  ithoti  t 
 the  ypillefChrsJ}f(^  doe  lay  them  vpon  mensfbouldcrs  by  their 
 
 v/ordes 
 
1 24  T%e  Anfwer  to  D.'BiJhops 
 
 words f  bovoingthttn dorpnCi  andmaktj^g  thtmtofallvnder 
 the  hurden  of  their  heauy  in'tHnEiioKS  becap(fe  thty  are  net  able 
 to  beare  the  fame.  This  is  tlie  caufe  why  M.  Bilhop  is  ofFen- 
 dedatvsbecaufeweccondemne  the  proceedingcs  of  the 
 church  of  Rome  in  prelcribing  rules  oF  counterfeit  holy 
 nefle  which  God  hath  not  taught  and  laying  header  bur- 
 dens vpon  men  thereby  then  they  are  able  to  beare^and 
 which  become  vnto  them  an  occafion  of  finnc  ♦  Wherin 
 CO  contrary  vs  hee  faith  that  wee  teach  that  it  is  as  good  and 
 godly  by  eating  tofeedthe  body  at  to  chafltxue  tt  bjfafling^  In 
 deed  wee  fay  that  to  eate  and  to  faft  in  their  due  vie  are  to 
 
 p  Raw.  14.^.  God  equall  and  alike,  when  ^  he  that  eatethy  eAtcth  to  the 
 Lord,  and  he  that  eateth  notj  eateth  not  vnto  the  Lord,  nei- 
 ther doe  wee  doubt  but  that  the  Apoltcs  and  holy  fer 
 uantsofGodhauebeene  as  good  and  godly  in  their  ea- 
 ting as  they  hauebcene  in  their  fafting.  Foricisnot  eating 
 
 ^  i.Cer.8.8,  or  not  eating  that  ">  cewmendeth  vs  to  God  for  ic  felfe,  but 
 in  their  godly  end  and  vfc  they  are  approoued,  and  as  he 
 offendeth  that  eateth  when  he  fhould  faft,  fo  he  offendeth 
 
 » Col  1,  %i  alfo  that  fafteth  when  it  is  fitte  to  eate.  I  her?  is '  ajhew  of 
 mjedome  in  not  fearing  the  body,  and  not  hatting  it  in  honour 
 tofatisfe  thefleJhjZS  if  the  very  emptinefle  of  tlie  belly  were 
 aracnricetoGod.  Which  whileftfome  haue  fondly  ad- 
 mired they  haue  brought  themfelucs  to  that  weakncs  that 
 they  haue  not  beene  able  toperfourme  the  duty  of  the 
 places  whereunto  the  Lord  hath  called  them  to  lerue  him. 
 In  this  cafe  moderate  feeding  of  the  body  is  better  and 
 more  godly  then  affe6^ed  faftmg,  becaufe  being  a  fer- 
 uant  it  muft  be  kept  in  cafe  to  ferue  that  a  man  by  it  maybe 
 in  cafe  to  ferue  the  Lord.  Therefore.  S.Auftin  giueth  a  rule 
 
 *"   Uug*tf.io^>  offafting  ^  as  health  wi/l permit  a^td  '  as  may  be  without  the 
 
 *^£pifi,7o.       hnrttngof  the  body.     Againe  there  is  a  time  when  faftingis 
 
 *i;r''^*^i*     more  godly  then  feeding,,  "  when  the brtdigrocmets  taken 
 
 •^'     '     *  from  vs  'J"  when  the  Lorde  efhoaji£S  calleth  to  mourning  and 
 
 iffeepng  and p fitting  on  offackcloth,  w  hen  in  fteed  of  falting 
 
 to  fail  to  eating  and  drinking  is  a  contempt  of  God  and  an 
 
 ini(][uitie 
 
Epifile  to  the  king  ixc 
 
 jiniquiiic  winch  he  voweth  not  to  forget,  There  is  anoc- 
 I  cafionoflaftuigtofupply  otJierswantoineceflary  feeding 
 j  ofwhith  it  is  righrly  laid:  ^  Blcffcdishethatfajieththathee  jon»-eti.in 
 I  nuiyfccdcthefoore,  Ihercis  occafion  ot  faitingto'^e-^f  Leutt.hem  i© 
 dowfje  the  hcdj/  ^  brir,g  it  intoJubieUton^^iX.  it  may  be  em-  *  i.Cor  .5>.  27. 
 '  ploicd  as  a  feruant  and  notferucdas  a  matter:  and  when 
 I  this  cccafionrequireth  we  fay  icis  not  fb  good  or  godly  by 
 eating  tofeedthe  bcdj as  to  chajlife  it  byfaJling:'Scyct  to  this 
 purpofe  we  ipccially  commend  the  faying  ot  S.  Hiercme, 
 '  •  f^arefecdwg  C^  a  belly fiilll^ft  vcith  hungry  affetie  is  pre- 
 fern d  beforefajiing  three  daies  tcgether^MX.  in  fading  tlirce  '  Uitrm  ef^i 
 '  things  there  are  which  wee  condemne  in  the  church  ofFuriam, 
 Rome  accordingly  as  by  the  auncienc  church  they  were 
 I  condemned,  Firlt  that  falling  is  madeinjtfelfea  worlhip 
 I  of  God^and  a  workc  of  righteoufncffe,  whereas  it  is  of  the 
 number  ofthj(e  thinges  which  are  net''  It^flitiaipf^/ed^  Origen  in, 
 conditura  t^titietrf.  m  \  net  matters  cfrighteen/nes  in  them-  Matbttr4^.i  j. 
 \JelHesJbt*t Jirpiinifor  theporvderif^g  ^ Jeafcning  of  the  works 
 cfrighteoufneJfe^iOidtlKtcfotc'K  to  be  apphcd'/^<?  praier  ^ 
 andmcditation  of  gods  ypord,'SXi6.  to  cxcrcife  of  fpirituall  dc-  l/!"*lT.  *. 
 uotion,withGUtvvhichitisbuta  matter  ot  hypocrilieandf^,,©. 
 mocketiej  and  hath  no  acceptation  in  the  fight  of  God» 
 Secondly , that  it  is  fo  rcligioully  tied  to  fixed  and  certaine 
 daieSjWhcreas the  true  falting  is  hut^ pro  temporibus  &  ^TertuUt 
 caufis^as  times  and  occafions  doe  require yAS  was  before  deli-  """"'• 
 !  ucrcd  out  of  the  ancient  do6lrme  of  the  church  of  Rome, 
 I  Thirdly,  that  it  is  thought  to  be  perfourmedby  forbea- 
 i  rineonely  .<iefli,when  other  dehcates  and  more  coftly  pro- 
 uifions  are  not  forborne,  which  is  fuch  as  Hiercme  luflly 
 i  czlkih'  a fuverfttttof^s  fji'  How  in  the  mcane  time  tliey  'Hinonj.Md 
 I  chaftifc  the  bodyjthe  world  feeth  well  enoughjwc  are  furc  Tifpctidn. 
 I  they  are  not  of  the  number  of  them  of  whom  S,  Hicrome  ^ 
 I  iAicdior  xhciri2i{{mp:'Th(y  (fcurccmar.ie  r.re  heauy  Ice-  ^    l"^",'"  *' 
 I  ksa^paujacediC^relejly  atttred^like  Jtrargers  in  the  ivcrldl 
 Andthoftgh  they  fay  nothing  in  words  yet  by  behiiuicur  they  fay 
 *AUs  that  mypilgrimciqe  tsprolonged^hiVi  matters  were 
 '         V  ^o 
 
tGrtg.cfifi. 
 •*  Hier.epiji.td 
 
 ^   i.Vet.z.it. 
 
 *Tertul.adit. 
 Mttrci$ML$* 
 
 Uh.i.cap.8. 
 iTertulJea- 
 
 146  '        Tl78  AnfiVsrtoDB'Sj'Js 
 
 Co  hot  betvvixt  the  lefuites  and  the  Pi-iciteSjbochfiJcx 
 could  vie  one  partof  Gregoiies  wordes  agaiiiilthe  Patri- 
 arch o'i Coi\i\AnnnQ^hy^ O^ir  fm»des /rvi'I/  with  prtde,  but 
 neither  part  could  vfs  the  other:  <9(/^  tem:?ijt  'irent^oHr 
 boyies are drle With fMkgy  They  are  i-az\\^ go-.diy  mafl.^rSy 
 as Hieronieipeaketh of, -i?'/7;c^ /<?«£■/•<>  talks  ef  faflingywhen 
 they  hme  their  bclliesfdl. 
 
 Another  carnilitie  ot'dofilrinc  wherewitli  he  vpbrai- 
 deth  vSjis  that  we  teach,  Ths.it  it  is  as.  holy  tofHlfilltheji.pjly 
 defiresofthebjdy  by  miri.tge^  as  by   continenci^' t-.  mjrtifie 
 th:m.     Where  the  vncleanebeaft  hke  other  r/v'ine  of  his 
 fraternitie.maketh'r/?^  v^defilcd  bed  of  mmagey  the  ful- 
 filling of  fleOily  defires,  as  if  the  precepts  ot^ mortifying 
 the  Itif  of  the  flfjh,  and^  abflei^iyig  from  fisjhly    lufies^ 
 could  not  Hand  with  the  vfe  of  lawful!  mariage,  where- 
 as the  Apoflile  reckoncth for  lufts  of  the  ^t[\^f)rm:attont 
 adtiltryyiftordt^ate  concapifcencex  but  neyer  dikimed  tiiat 
 mariage  fhould  be  accounted  the  fulfillmg  offlcjhly  luji. 
 Yea  TercuUian  albeit  he  had  begun  to  fpeak  the  language 
 ofMontanus,yet  could  fay,  "z^^/;/^!?  veryCj entiles  did  not 
 account fieflily  hfi  in  manage  J^nt  tn  diforderdand  vnnaturall 
 cottrfes.  Anditappearetlibyhim  whatthe  aundent  do- 
 6lrine  of  the  church  of  Rome  was  in  this  behalfe  when 
 by  way  of  vpbraiding  them  he  {iAihi^ McderatieLbd:- 
 num  ft-idkitin  crsdttur'.  rvith  them  moderation  of  Infiy  by  ■ 
 keeping  it  within  the  compafTe  of  lawful!  mariage  t^  d;e- 
 medchaFlitie^Vjhcn  he  being  further  befotted  with  the  pro- 
 phecie  of  Moutanus  thought,  as  Bifhop  doth  that  niari- 
 age-was  to  be  reckoned  a  fulfilling  offlefhly  luft.But  what 
 the  church  ofRome  then  thought,  was  after  condefcen- 
 dedvnto  in  the  firdNicene  Councell,  that  ^  f/^e-  com^anis 
 ofam'nwithhisorvnewfeischtjlitie^  becaufe  as  Tertulhan 
 could  ^?.y  when  he  was  yet  fober,  "^  Itu  not  ths  condltim  of 
 the  thmg  it  ft  lie  ^  but  vnlaveftilllufi  that  defileth  the  common- e 
 cfm.w  and  womtn,  ^  vnchaflitie  is'not  in  the  flat  e  bat  in  the 
 e.x:^ffe  &  diforder  thereof  by  adulterie^  whooredjme  ^com- 
 
 m:n 
 
Epijlle  to  the  I\ing.  i  aj 
 
 mcnJiiVcs.'Hos^  tiicrcforc  wc  doubt  not  but  that  in  mar- 
 riage IS  as  great  Jichncflc,  as  there  is  in  fingle  life,  and  nei- 
 ther ot  them  tor  it  felfe  is  more  acceptable  to  God  then 
 ilic  other  is,  neither  dec  we  otherwiie  conceiuc  hcercof 
 thenuasrccciued  by  ihc  auncicnt  church  ofRoirie,as 
 hath  bcene  before  fhewcd.Wc  doubt  not  but  that  thepa- 
 tnarcJics,  and  prieltsj  and  prophets,  and  the  firft  Chrilti- 
 ans,  hued  more  hohly  in  manage  then  doeM*  Bifhop 
 andhisfellovvesinfinglelife,  Andwe  cannot  be  perfvva-* 
 ded  tliat  there  is  a  fpeciall  kinde  of  iioly  life,  that  was  nc- 
 ucr  commended  to  the  people. of  God  for  the  (pace  of  a- 
 bouefoureihoufandyeeres,  nor  was  cuer  heard  of vndcr 
 the  naiiie  of  greater  puritie&fan6titie,butoneIyamongft  ,    , 
 
 fuperflitious  heathen  men«  There  was  a  time  when  'le- 
 rcmic  was  willed  for  the  time,  not  to  take  a  »-//9ibccaufe  of 
 the  great  calamine  tliat  was  to  befall  the  land  of  ludah, 
 cuen  as  the  ApoltleS.Paul  giueth  counfell  to  f  orbeare  raa- 
 riage  when  without  cuill  it  may  be  forborne '  becauje  eft  ^  cor.n*x6. 
 ay.y^refim  fiecejfttjy  01  for  auoidipg  trouhle  in  theflcJJj  :but  2 8; 
 that  the  not  taking  ofa  wife  fljould  be  a  fcruicetoGcd  or 
 an  acceptable  holinefie  with  him,  tlie  church  of  thofe 
 times  neucr  learned,  which  we  fuppofe  knew  all  workes 
 of  holincfl'e  towards  God.  In  a  word  fin  gle  life  though 
 itfelfibenotamatter  of  holinefie,  yet  where  the  gift  of 
 coniincwie  is,  giueth  greater  opportunity  of  holy  cmploi- 
 mentjin  that  it  voydeth  a  man  of  troubles  and  cares  that 
 are  incident  to  mariage,  andfb  according  totiie  manner 
 ol  thingcs  indifferent  is  refpe6liuely  to  be  preferred.  But 
 where  the  gift  of  contincncie  ij  not,  becaufe  thcrcltles 
 paftionsof  continencie  by  iblliciting  anddiflrafting  the 
 iiiinddoebcicaueit  of  that  tranquil  litieai.d  peace  wliich 
 in  any  condition  or  ftate  of  life  is  neceflkrie  to  lerue  God, 
 there  marisge  is  more  helpefuU  to  the  feeking  and  feruicc 
 ofthckingdomcof  God  rand  the  vridcrtaking  of  the 
 cares  and  troubles  thereof  only  for  keeping  peace  of  con- 
 fcicnce  towaides  God  is  as  fwcet  a  iacrincc  to  Gcd  as  anic 
 V2  dotii 
 
1 4§  Tl^e  Jnf^e^-  to  D.'Bipyops 
 
 doth  arifc  of  fingleiite.  A  nd  therefore  the  auncient  church 
 albeit  there  had  paiVcd  a  vow  of  fingle  hfe  yet  thought  it 
 '■tbtron-.tfM    ^  ^^^  thein  "^  to  marrj  th.it  could  not "  or  would  not  conteiae 
 "  Cifftl.  I .-'!'.  w.^s^'b.  i:ig  better  to  re  ceme  iidgsment  and  cenfures  of  their 
 «  £/)»/>/».  hAttf.    light nes  with  menjh:n  rcithftcret  darts  offatan  to  be  rvoun^ 
 6i.jifoflcUc.    ^^Jieucrj  dxy  towards  God: Co  farre  were  they  from  tliat  fil- 
 thy Popifli  paradoxe  which  before  is  mentioned,  that  it 
 ihoiild  be  better  in  thateall^  to  keepc  a  harlot  then  to  mar- 
 r  ^u^uli.ctfit.   riealavvfullwife,  ^  Inconiinencte^  faith  S,  Auftin. »?///? ^<r 
 Iulht>i.l$.c.io.j^Ppgyl.^^^  yoithhonejim.xriagethat  ttrunne nothiadlong  to 
 d-mnahlefmne.     Now  becaufcthe  gift  ofconteiningis 
 not  in  the  power  of  man,therefore  as  touchingM.BiQiops 
 third  point  we  fay  indeed  that  it  is  contrarie  to  the  word  of 
 ■^EcdtC  ^°^  ^^  '^°'^  z//>^i;.7/7,becaufe  it  is  contrarie  to  the  word  of 
 
 ^v.xl  ^'  ^*    God  to  Yfifer  thy  moyjh  to  ckufetheyjicfhtoftme^'^nd^apj' 
 
 *  Mat.19.1 1 .    iyte  vtter  a  thtng  to  god  which  thy    power  ferueth  not  to 
 
 performe.''  All  men  can'iot  receim  this  f  .';/»^,(aith  our  6'aui- 
 oiir,  but  they  to  whom  tt  tsginen^  and  is  it  not  finne  to  vow 
 to  God  when  a  man  hath  no  warrant  of  the  gift  of  God  > 
 "  A'tp^fiM      c  j:^^  ^jygy  ^g  whom  tt  is  notgiuen,  either  hatte  no  wtll to  that 
 aT.c^M* '  '     ^'^^y  ^°^»  orfaile  offulfillmgwhat  they  are  willing  to}  If  all 
 ^  HieronMu.     coftld  be  virgins  ji2ivi\\  Hierom  our  Lord  would  not  haue  (aidy 
 UuinUnJA.  I ,  Hg  that  can  receive  it^  let  him  receiue  it,  neyther  would  the 
 ^pofile  hme  beenefojearefulltopcrfwadi  /f.Tiicrefore  //  // 
 found  in  many  to  begin  it^  but  tt  is  found  tn  few  t^ferfeuere^ 
 and  what  is  itbatwickednefle  to  make  all  vow  when  fo 
 few  are  found  toperfeuere.  But  thebeft  is,  they  vow 
 againft  mariage  onely,  but  againft  fornication  and  adul- 
 tery they  make  no  vow.  They  vow  continencie  no   fur- 
 
 *  H-^fpinlanM  ther  but ' ashnmane  in^-^mitte  will perm:t^  And  tlierefore  it 
 erir.Mon.icha,  fa^-etji  ^vith  them  as  it  hath  beene  woont  with  other  here- 
 Up   .cap,7i-     lic^Qs:^  They  reieH?miriaae.  but  yet  th:y  ceafe  not  from 
 
 r.'rwi.  flthie  lufi.  Thereiore  without  breaking  oi"  liis  vow,  Pope 
 
 B^de  inSerg.i  Scrgius  the  third  might  keepe^  yl^^rc^^^^.Earlc  Guido  iiis 
 
 ex  imh;jr  and  vyiic,  and  get  of   hct  ill  titerum  ret  memoriaff^,   another 
 
 Popelohn  the  twelfth,  who  fhould  ncuer  haue  beenc 
 
 Pope 
 
 I 
 
Ep'tfilc  to  the  IQu^.  I  j.p 
 
 Pope  iflic  had  bcene  a  pricfts   (onne,  but  to  bee  a  Popes 
 baihrditwasnolct.   And  thus  miglit  lolin  die  cleucnth 
 morciHe  the  fltih  with''  keeping  Ins  uimioa  TiieGdora:&  h  j^,    „  ;,_ 
 John  the  thirtecmi)  with  his  'two  danilels  R.,incra  and  anne.n. 
 Anna ;  &  Hildcbtand  ^  with   Wachtyldi  s  the  Countefle. '  Sy»ad.i{om, 
 who torlooth  was  called  S.Vetcrs  da-  ghter.&L  Akx&ndct "f"^ ^'^'^'^f^' 
 thclixt'  exceedingly  addiEled  tJwomcKj  might  Icrue  ins  i  ^  )  . 
 faint  Vannocia,  and  might  bellow  a  Caalinaliliip  to  con-  n-nr.yl'"    "" 
 tinuc  the  lone  ot "'  lulia  Farnefia,  and  uiight  make  boldc  '^  OnN^hr  in 
 with  his  ownc  daughter  Lucretia.  SoPaule  the  tiiird  fa-  ^lfxa^d.6^ 
 uing  his  vow  might  rcceiue  a  itab  for  being  taken  in  adul-  "J'"^  'PUtin. 
 terie  with  his  kinf.voman "  Laura  Franefia,  Sc  might  poy-  mentlib'^'""' 
 fon  his  daugiiters husband  Bofms  Sforcia,  that hec  might  "idem ibid.' 
 the  more  freely  haue  the  vie  of  her,  as  he  had  alfo  of  lulia 
 his  owne  filter :  fuch  paincs  doe  thefe  holy  fathers  take 
 to  mortifie  their  fleO^lydefires,  that  it  is  woonderthatwc 
 iliouidnotthinke  thatthemariage  of  Protcftant  Mini- 
 ftcrsis  nctforholmelleto  bee  compared  to  their  fingle 
 life.  It  was  without  breach  of  vow,  I  warrant  you,  tjiat 
 the"  Cardinall  of  Cremona   the  Popes  hc^^^Xc  a  latere  °  Mttthj?arif, 
 comming  heerc  into  England  to  take  order  againft  priefts  '» ^'w.  i. 
 wiues and  concubines,and  inafolcmne  aflembly  inueigh- ' 
 ing  againft  them,  and  fhewing  what  a  hainous  ctfence  it 
 was,  to  rife  from  befide  a  harlot  to  confctrate  the  body  of 
 Clirill,  wasthefamenightaftertaken  with  a  harlot  in  his 
 o.vne  bci\:The  matter  was  we/lkjowny  faith  Mathew  Parif. 
 and  could  not  be  denied  Should  we  not  thinke  1 1  was  for  Iio 
 lineile  and  mortification  of  fleflilyluftesjtliat  t!ic^  Bifhops  ^^'"''"wm. 
 Of  Lj  ermavy  were  wont  for  money  togme  fricjts  Icauc  to  kiCpe  ^-^^  ^  Y 
 concchines,   when  they  miglit  by  no  meanes  marie  wiucs.  HmaUu 
 Was  there  not  in  their  Cleroie    cxccedina  preat  hoh- 
 neffe,  by  vowing  virginitJc,  when  that  prcuifo   tooke 
 place  in  their  luwcs:  ^    ihey  fay  common!'^  that  a  frieji  ''  ^'fl  8i. 
 ts\^<:^ttob.  d?pof(dforjimflcformcationy  hccaufe  there  are  ^^■""^"'""s 
 f.wfoi^nd  w:thoiit  thatfiultiyesi   and  a  rcalongiuencf  T'^^^g        /■ 
 that  feuour .  "■  Be caufe  the  bodies  of  men  arc  m:  nfrade  nc  w  hytn  /»  p/o/7i." 
 V  3  then 
 
i )  o  ^      77;e  Mfwor  to  D.  'Bljhops 
 
 thstiofohlthyhaueheene^  frailtiewasacaufewiththcmt^ 
 beare  wirii  foniicaticn,  which  is  the  workeotthe  diuell, 
 bucbynomeanesco  permitmariagc,  which  is  the  ordi- 
 nance of  God*  But  what  their   hohnefie  was  S,  Bernard 
 •was a  witncfle  in  his  time,  giuing  to  vnderftand,  that 
 '  Bernari.de      *" aftcrfoYwcAtio nSy  adyJceriisJnccfis,thty  fell  to  vnnacurall 
 CerMerfjzd        andmonfti'ousluils,  for  which  God  deftroycd  Sodomc 
 Cier.caj):  z^i      g^^^j  Qoixiorrali,  forbearing  the   remedy  cj Urpfkllmarn^ge^ 
 andther.ceforth running  hefJloyginto  alt   hainous  f/thynejfe, 
 
 ■  And  of  the  perfons  that  were  guilty  hereof  hee  faith ;  7  hey 
 canmtbe  hidthej^refommy,  nor  careto  hee  hid  they  are  Jo 
 
 '  Ten  dfyTQ'     impfident.    I  may  here  vfc  Tcrtullians  epiphonenM :  '  Hac 
 
 UndFir^imb.    admittiiflagitiicoaBa&   imitavtrgimtas  \  Juch  h@rrihle 
 
 TPtckedne^e  is  there  in  coi^fireined  and  jorced  virginity.  This 
 
 ■  is  the  holineile,  M .  Billiop,"  that  you  recommend  to  his 
 moll  excellent  Maiellie  to  bee  pr^si^ifed  by  hisClergie. 
 Thefe  are  the  workes  of  your  mortification,  the  fruitcs  of 
 
 "  jiitgiifije,    your  vowed  virginity,  as  if  you  had  Tayd  with  them  cf  old, 
 yerb^Dom.fer^.    "  feccato,  camis  deus  noK  curat :  God   canth  not  for  thefe  pec- 
 \  jj/dto  A>^ud     ^'^^-^''^^•^  ofthefe^ :  and  with  Plato  ,  '*  Infftch  kwde  of  plea- 
 CyrilLcoilt. ;«-  f^r^  *(  ^^  hut  a  veniallfinnefor  a  man   to  forfweare  himfelfe* 
 lian.lii.6,       Fievponyou,  fievponyou,  filthie  harlots,  thefecde  of 
 thedeuiU,  abhominablehypocrits  ,you  are  they  that  tell 
 ^^^'^*'^^^''"'' vs  that  there  is  that ''/>w/)«7'mf<?W  pollution  in  the  vfe  of 
 Tijeb^i  3.4.      marj\ige,in  the  vndefiled  hed^as  the  holy  Ghoft  termeth  it, 
 which  cannot  ftand  with  tlie  fan^lity  and  holynes  of  your . 
 prieftly  executions ;  when  in  the  meane  time  the  impuri- 
 ties and  pollutions  of  your  filthy  whooredome  and  Sodo- 
 my are  cxtreemely  lothfome  both  to  God  and    men: 
 which  foprouoked  God  in  the  time  ofthe  height  of  An^ 
 cichrift  as  that  for  iuft  reuenge  thereof  hee  fent  into    the 
 world  that  horrible  diieafe  of  the  Fre;^c  h- pocks :  whicii,  as 
 ^Tuchjunjiititt  ^  Phyficians  confefle, former  ages  had  neuer  had  any  cx- 
 mdicintt.        pericnce  of.  W  hat  fliall  I  fay,  for  fhame  taike  no  more  of 
 continency  and  virginity :  it  is  a  matter  for  honeft  men  to 
 ipcake  of  honcftly ,  as  for  you  the  world  ftinkcth  of  you 
 
 alreadie 
 
y  Liic,t^.i6. 
 
 Epifile  to  the  I\in^.  1 5 1 
 
 already,  and  tlie  m  ore  ye  ilirrc  tlv^  vvorfc  it  will  (linke  ftill. 
 Anotiitr  poynttor  vvluch  M.  Billiop  qucftioncth  our  do- 
 6lriiieistbrthatvv'eccach,asliclaith,  that  it  is  contrary  to 
 thewtllsfGodtohefiowo:ir  goods  en  the  foorc  ar.dto giue  our 
 (elites  vphoily  to  prayer  andfajiing.hxii  t!ie  tiling  that  we  teach 
 IS  this,  that  when  tlic  keeping  of  our  goods   Itandeth  not 
 ,  with  the  calling  otGod,  and  the  performance  of  the  fcr- 
 niccwiiereuntohe  appoynteth  vs,  then  euerie  faichfull 
 Cliriftian  is  to  fliew  hunfelfc  readie  to  forgoe  all,  fatJier, 
 moiher,  wife,children,bret]iren,rirters,  landes,  huings, 
 ;  and  vvhatfoeuer  elle,  knowing  that  otherwile  '•yee  cannot 
 I  he  the  difctfies  ofChrifi,  If  Chnlt  fay  to  vs  as  he  did  to  the  ^  m^,  i^.zu 
 :  younge  nun  in  the  GoJpell, '  Goe,fell  all  that  thou  haft  and 
 \gine  to  thefoorcy  andcom^  andfoUow  me^  then  not  to  doe  it 
 isa  token  of  an  vnfaithfull  heart,  that  fetteth  more  by 
 the  world  then  by  God :  more  by  the  tranfitoric  goodes 
 of  this  life,  then  by  the  euerlafting  riches  of    lefus  Clirift 
 Thus '  Abraham,  God  fo    commaunding,  forfooke  the  *  ^"**'^-*"t^ 
 countrey  and  inheritance  of  his  fathers,  to  goe  to  thef'^rt^'^V 
 placethattheLordfliould  ihew  hiav  Thus '' Barnabas        "^'^ 
 lold  all  to  follow  lefiis  Chrill,  in  yeelding  his  helpc  to  the 
 ApolUcs  for  the   preaching  of  the  Gofpdl  through  the 
 world.-  Thus  the  firll  Chnftians,  endured 'w///j/6j>  the"  ^^^''^^•'^^' 
 fpoyltngof  their goods^  rather  then  to  forfiketlie  tcftimonie 
 of  iefus  Chnlt.    Which  cafes  not  befalling  vs,    wee'yet 
 pcrfourmc  thatcommaund:menr  of  Chrill  in  minde  and 
 aff>r6lion,  when  in  aboundance  happily  of  riches  and  pof- 
 feflions  u'cc  liaue  ourhcartcs  fo    wainedfrom  tlje  loue  ''  ^'^"''<3  8 
 thereof,  as  that  wee   account  \ill  thinffcshnt  loffe  for  the  '  ^V"'-^*- » o. 
 
 o  jj     J  '    1  Cor,''  20, 
 
 exceUotkKswledgcfuk^oflefffS  Chrijt  our  Lord ,  '  not  fet-  '  J  - 
 
 tingoar hearts  vfon  thcmypojf:j]ii}gthemasifweepoj[c^:d 
 them  noty  vfmg  them  as  if  rvc  v(ed  them  not '.  that  though 
 occafionofleauing all  be  wanting  to  our  will,  yet  our 
 will  bee  not  found  wanting  if  there  were  occafipn,  But 
 without  this  occafionfrcm  God  voluntarily  and  of  our 
 ownchcids  to  lell  all  and  g^iuc  to  the  poorcvnder  pre- 
 tence 
 
IJ2  TheJnfwertQT>.^ijhofs 
 
 tenccofgiuing our feluesro  prayer  and  feftmgisaworkc 
 of  fuperltirion  and  errour^  a  renouncing  of  the  ftcward- 
 fhip  which  God  hath  comniitted  vntovs,  a  cafting  off  of 
 the  yoke  ot  Chrift  in  whome  we  are  new  borne  not  to  liuc 
 t^m.iv<{.     to  our  ielues  bur  to  be  *  members  one  ofanotherj     and 
 i  F    u'^80  ^h^^''^^^'^J^^^^^^^^^^°^^'^^''  ^^  ^5  the  verie  herefie  of  the 
 Mafaliani. '      'Maff'atias  or  Emhytesy  w  ho  becaufe  the  fcripture  teacheth 
 ''Lac.  1 8. 1,      wi^tofraycsntinmliyandnottowaxeivearj^  did  therefore 
 I .Tbejf^.  17.    renounce  the  worlde,.  forfoo'ch,  and  departed fnw  their 
 ^00^/ that  they  might  attend  wholy  to  prayer,    and  did 
 ol'*F^  l^d      P^^yfo  much  indeed  as  faith  S  ♦  Auftin,  as  didjeeme  incre^ 
 fo?M7'     '      dib/etothemthatdtdheareofit,  Andif  thcductiesofprai- 
 er  and  falling  which  the  fcripture  requireth  be  not  tied  to 
 anyfeparatekindofhfe,  butconcernemen  generally,  as 
 indeed  they  doc  in  the  places  and  callings  wherein  God 
 hath  placed  them,  furely  then  vnder  pretence  and  colour 
 of  gluing  our  felues  to  praier  and  failing  to  leaue  our  pla- 
 ces and  callings  and  to  goe  into  corners  from  other  men, 
 is  an  abfurd  fancie  oiyvill-rvorlbtp  and  hath  no  ground  of 
 Gods  word  to  warrant  our  conkiences  for  the  doing  of  it. 
 Abraham  did  not  fo  when  God  had  enriched  him  after 
 his  departure  from  his  country,  whonotwithftanding 
 ^iXi^ilii!*  is  called  ""the father  of  the  faithfdl^,  in  the  fisppescfwhofe 
 faith  ree  are  to  walke  that "  into  his  bofoms  wee  may  be  gathe  - 
 •  j5i.io.  i  0.    red,'CorneIius  did  not  fo,  who  without  leaning  his  charge 
 •  vfed  praier  and  fading  in  fucli  fort  as  that  hee  found  the 
 fauour  at  Gods  hands  to  haue  an  angel  (ent  with  a  meflage 
 to  him  for  meanes  of  his  further  inllru6lion  in  the  way  of 
 life.    Neither  in  the  old  nor  in  the  new  teilamcnt  is  there 
 one  man  found  that  hath  don  itjhowfocuerM.Billiop  ac- 
 count it  a  matter  of  great  holmefle  and  perfe6lion :  and  as 
 for  vs  wc  will  not  take  vpon  vs  to  be  wiftr  in  this  behalfc 
 then  they  whom  God  himfclfc  hath  recommended  vnto 
 vs  for  tru£  examples  of  holincffe  and  pcrfedion.  But  now 
 /  fuppofc  there  is  a  fccrct  in  this  matter  which  cuery  man 
 doth  not  fee.    IfM^BiOiop  were  d^maundcdwhobe  the 
 
 poore 
 
Epiflk  to  the  IQng*  i  j  j 
 
 poore  whom  lie  hccrc  mcaneth,  I  doubt  he  would  famblc 
 and  rtagger  in  his  anfwcr,    1  Jic  diucll  was  in  it  that  VVat~ 
 (oninhis^*W/(^f/iingreat  malice  of  the  Icruites  hath 
 difcoucred  the  knauerie  ot  tiiis  whole  matter,  and  To  dif- 
 couereditasmight  be  a  good  warning  to  many  (eclie 
 fooles  to  take  heede  how  they  commit  thcmfelucs  into  the 
 handes  oftlitfc  vultures  and  gryphes,  who  vndcr  pre- 
 tence •tiauing  mens  foules,  deuourithcir  bodily  goods^ 
 and  fend  them  headlong  to  deilru^lion,  bothot  bodic 
 andfoule.  Is  it  not  aprctie  Icfuicicallexerciie  which  hec 
 hath  made  know  ne  to  the  world,  that  men  are  by  them 
 drawne  to  fell  their  landcs,  and  to  put  the  mony  into  the 
 handesotthefe  poore  fathers,  that  fo  being  freed  from 
 the  cares  and  troubles  of  their  worldly  ftatc,  they  may 
 goehghtly  beyond  lea,  there  to  attend  to  praicr,  becauic 
 they  mud  begge,  and  to  fading  becaufe  they  haue  naught 
 tocatcJyea  and  to  bee  difpatchcd,  God  knoweth  how 
 that  they  may  haue  no  toongto  complainc^  that  anie  man 
 hath  done  them  harmc?  In  the  meanc  time  theie  holie 
 fathers  make  merry  with  that  they  haue  gotten:  this  is 
 'Propter  hotjupffccurath,  though  it  be  in  orMfte  ^d  diab^ 
 /«»;.  Thus  M.Bifiiopyou all  praicvpcn  other  mens  prai- 
 crsand  fcaft  vpon  other  mens  falting,  andwhilcftyou 
 liue  no  otiicrwifc  indccde  but  like  thecues  and  naughtic 
 packes  deuourirg  other  men  to  maintainc  your  ielucs. 
 bke  gallants ,  you   exdaimc  againft  prophane  carnali- 
 litie  as  in  vs,ihat  fuch  tame  fooles  as  will  truft  you  being 
 pcfleded  with  opinion  thereof  againft  vs,  may  take  no 
 notice  of  that  Itwdc    prophanefic  and  carnaiitie  that 
 is  vniuerfally  cuixai^t  amongftyou.Wcwotc  wellhowc 
 vndcr  pretence  of  jtf)uertic  you  haue  gotten  into  your 
 handcs  the  wealth  of  the  world  to  mamtaine  idle  lozels 
 and  filthy  bclly-gods  who  know  nothing  but  carnaiitie; 
 howthelefuitcs  vowing  poucrtic  in  jproprictic  iiaue  in 
 communitie  gotten  that  riches  into  their  handes  within 
 ilicfe  thrcefcore  yccrcs,  that  they  arc  able  thereby  to  doc 
 X  more 
 
.154  T))e  AnfwertoDMjhops 
 
 more  then  many  Princes  can  doc.  Is  this  the  holincfTeof 
 Poperic?  Are  thofe  the  fruites  of  your  vowes?  Wee  will 
 content  our  (clues  w  ith  that  halincfic  which  we  haue  lear- 
 ned by  the  word  of  God,  but  as  for  your  hohneflc  wee 
 leauc  It  to  your  felucs  being  knowen  well  enough  by  the 
 6:uiccs  of  it  to  be  the  inuention  of  the  diuell» 
 
 rp.  W. Bishop,. 
 
 Tneede  not  ioyne  heereunto^thatthey  teach  it  to  be  imfof- 
 fibleto  ks^pe  Gods  CommauKdementsl  and  therefore  in  vaine 
 to  gse  ah  out  tt :  ^ndfartherythat  the  hefi  wcrke  of  the  righte- 
 ous manyis  defiled  withjinne,  JVherefore^  as  good  for  him  to 
 letitie  all  V y>  done ^as  to  doe  any, 
 
 Nay^tfthis  pofttion  of  theirs  were  true^it  rvouid  f  allow  ne^ 
 cejfanljf^that  allmtn  were  houndvnder  patne  of  damnationt 
 nener  to  doe  any good'd?edy  fo  long  as  they  hue :  for  that  their 
 ^  good  deed  being  flawed  withjinne  cannot  but  defc  rue  the  hyre 
 
 ^      *  of Jinneywhich  accordv:g  to  the  A^o^lc  is:    Death  euerla- 
 
 iling,  if  your  Maieft  pes  important  affaires  ^would  once  per- 
 mityouto  conjidcr  maturely  of  thefe  impieties^  and  many  other 
 like  abfurdttiesjwherewiththe  Trot  eft  ants  DoEirine  is  fluffed: 
 1  dare  be  bold  tofay^that you  would fpeedily  either  commaund 
 them,to  reforme  themfelueSy  and  amsndtheir  errors^orfairc 
 lygiuethemth:irCon^Q,. 
 
 R.  Abbo  t. 
 
 HercM.Bilhopperfomieth  a  worke  of  fupererogati^ 
 on  doing  that  that  he  faicth  he  neede  not  doe.  And  indeed  he 
 iaith  truely  that  it  is  more  then'needcth,and  were  he  not  a 
 man  of  a  llupide  &  fenftles  conlcience  he  would  not  haue 
 made  any  mention  of  this  point:  fo  fully  muft  his  owne 
 heart neccflarily  be poffefled  with  the  acknowledgement 
 of  the  truth  of  that  we  fay,  but  that  for  the  louc  wherewith 
 he  is  bewitched  to  doat  vpon  Antichrift  he  labourctii  wil- 
 fully 
 
Fpijlle  to  the  IQng,  1 5  5 
 
 fully  to  quench  die  light  tlicreof.  We  doc  not  teach  that 
 itismipcfljble  to  kcepe  Gods  comniaundcmentes ,  but 
 wee  teach  that  it  isiii  pofliblctokeepeGodsconrjinaunde- 
 ments  perfc6ily  totuil  righteoufnefle  and  luftjfication  in 
 the  light  of  God:  wee  teach  that  it  is  impoflibleforvsfo 
 long  as  mortaiitie  and  corruption  lafteth  to  aitainc  to  that 
 defcription  ot  vnjpotted  holineflc  and  righteoufnes  that  is 
 contained  jn  the  law.  We  faithfully  teach  men  to  kecpc 
 thecommaundcmcntfolGod.    We  teach  with  S,  John  : 
 *  He  that  faith  Ik^owhiWy  and  l^epeth  Kot  his  ccmmawide'  -^'^*""'^-^- 
 wents  is  a  iiar  and  the  truth  is  mttn  htm.    We  neuer  ceaf  c 
 to  propound  thewordes  of  Chrift  tying  the  truth  of  our 
 lout  to  the  keeping  ofhis  ccromaundcincnts/y^f <>/(?*«-  kj^^  ,     -  j, 
 Pte  krepe  my  commaur, demerits  '.  Hee  thut  hath  my  cc wma/tn- 
 demer.ts  and  keeft  ththem  the  fame  is  he  that  louah  mee^  But 
 to'^  the  keeping  of  the  commandements  it  appertaineth  to  fAjt  '  jtHguft, 
 fergiHevsohrtrejpajfes ^xhzi'iSy  ourbrcaking  ofthycom- 
 maundenients.    It  is  in  efit  61  to  fay  ;  °fiar.d  net  in  tudge-  ^  J>t  Ttwfor, 
 ment  reitk  vs  to  reqmrevfvs  all  that  theu  hifi  tvilled  &  cem-  /*^4^• 
 nsAunded'.fer  then  fh  ait  find  vs  gutlty  if  thou  er.ter  irao  iudgc 
 mentrvithvs '.rvchaHe  therefore  neede  of  thy  mercie  .  Now 
 itisnotpofTiblefor  vsfo  to  hue  but  that  we*  in uft  fo  long 
 as  we  liuc  here  make  thi5  confesfion  and  praicr  vnto  God. 
 Therefore  iAnotposfiblc  for  vslo  long  as  wee  liue  here 
 perfectly  to  kecpc  the  coinmaundenicnts  ot  God  .    So 
 long  as  we  cannot '  hue  the  Lcrdonr  Gcdwith  allottr  hearty ,  m^^x^xx  x-* 
 With  all  our fcHfc^rvith  all  cur  minde,  vuh  allcurfirengihSo 
 long  we  cannot  keepe  all  tlie  ccnimaundenKnts  of  i^od, 
 But '  yo  lor.q  as  the  re  ts  any  coma' I  a  ncupjcercc  cr  lufl  te  hee 
 hridled(frr( fir Aimdrvc cannot loue the Lcrdour Godwiih  alt 
 ourfoule  '.for  the pfb  lufieth  not  voithcutthefopile  albeit  it  be  ^  ^u^u/iM 
 fayd  ih^t  thefiefhlcfieth  becaufe  the  foulc  h,fli  th  f.tfhly  orM'"J^'*' 
 carnally:  therefore  fo  long  as  concupifcence  lafteth  vvcc^"^""^''' 
 cannct  kecpc  all  the  commaundemenrs .  But  fo  long  as 
 weliue hereitis dilltrueinvs y^thefl^Jhlufleth  againfl  the 
 fpirit ;  fo  long  therefore  as  we  liue  here  wee  cannot  keepe     *  ^'*  ^* 
 
 K2  aU 
 
1^6  Tlye  JnfMr  to  T>.  'Si/hops 
 
 all  the  eommaundenicnts  of  God,  and  To  much  the  leffc 
 ^R'>tn.7.7       bccaufe  one ot  Gods  commaundemcnts  alTo  is  ,  ^  1  hott 
 iHiUr.inVfAlpjaltnotl'ji,  '  'ih^re  are  many fcrnddls  cfthsreorU  ^  fayth 
 ti^Mt-Gimtl.    liiiisiry  ^whtch  doe  hinder  m  vs  theperfcEi  keepif^g  cfthe  com  - 
 mxndements :  tofiiy  nothf'ig  oj  the  nature  of  our  bodies  whi'h 
 partly  by  infirmtyf  farty  by  the  motions  or  fromcatins  of  vi' 
 ciotis ajfeBions  a:eforcc^  vsyct  to  be  vnptrf.  B .    Now  I  Will 
 fay  to  iVL  Biilnop  in  this  matter  a^  Hierouie  fay  d  ofoldc  to 
 the  Pelagian  hereticke  defending  the  fame  that  M.  Bilhop 
 fc  Hieron.tfi(t    ^Jqj.j^  k  y-^,^  r^ //?/?  vs  th^t  thj  ccmmamdemcnts  cfgcd  are 
 adCtefiphont.    ^.jj^  r p^JJlb/e  (siith  U  Bilhop  )  to  be  k^pt,andy:t thcHcafffi 
 brin^foorth  no  m:zn  that  hath  kfft  them  a/l,  WhAt  a  reafon  ts 
 this  to  fa  J  that  it  is  pojfu  Ic  rohtch  neutr  was,  ay.  dmay  bee  dene 
 rvhichthosiArtTVitneJleneHtranymtDtdid^  andtomake  it  a 
 thing  for  enerj  man  to  do  which  m  the  pAtnarchs  andproph.  ts 
 and  ^pofiles  thoti  art  not  able  t  o  approue  i"  He  runneth  ouer 
 ,    ,  p  ,        many  (cripturcs^  to  Jhefp  ycishtlhthythait  no  man  hath fffU 
 lib.i,  f'/edthe  Imv  and  by  the  law  all  the  commaundemmts  that  arc 
 
 conteinedtheteinXn  a  word  he  detennineth  thus  out  of  the 
 experience  ot  men  excelling  one  in  one  vertuc  and  ano- 
 »Mt*.'PeUg.    iher  in  another,  "  Godhathcommaunded'  thinges  prffible^ 
 lib.  u  I  confeffe  :bnt  'echman  cannot  atteine  to  allthefe  things  albeit 
 
 they  bepcfjible ,  net  by  any  vnxblenefse  ofcreated nature,  that 
 any  cauiipjoi^ldtheAj  be  made  to  God.but  by^akenes  ofeur 
 owne  mind  andwillwhtch  caimot  together  and  at  oncereceine 
 allvertues,Thus  Hierome  dilpateheth  vs  of  this  qucftion, 
 teaching,  as  we  doe,tliat  God  hath  commaunded  nothing 
 but  what  is  polTjble,  but  the  impoflibility  of  keeping  the 
 commaundcments  ari(etii  from  vs ,  from  our  weakened 
 and  frailcie,  who  although  wee  may  excell  in  fomc  one  or 
 two  or  fome  few  vertues  morally,  yet  euen  in  morall  con- 
 uerfation  to  men,  cannot  attaine  to  all  vertues,  and  there- 
 fore much  leflc  to  anfwere  the  ftri6t  examination  of  the 
 iudgement  of  God .  So  that  weeaffirme  nothing  in  this 
 bchalfc  but  w^hat  the  ancient  church  defended  againft  the 
 i^lagian  hcretickc,  and  that  whicii  M.  Billiop  feeketh  to 
 
 perfwadc. 
 
"  iern4rd,tn 
 
 EpiUktotbeI\jn^.  lyj 
 
 perfvvadc  his  iiioft  excellent  maicftie  is  nothing  but  what 
 the  Ptlagian  hcrctickrs  cf  olde  prcfumcdjagainlt  the 
 chinch  :  much  grace  to  him  to  bee  found  thus  directly 
 walking  m  their  Iteppes,  Let  S.  Bernards  words  feme  for 
 theendine  otthispci.it  : "  J  he  /aW'm<-:irr'was  not  ianor/i^e  '  BerMra.tn 
 that thf  rv <tqht of ' he conim'.unaemen'.  ctiacxxec a thejtrength 
 cfma}i,  bni  he  tndged it  profit a(;i€  that  then  bj  men  [hoidd  be 
 adftertjed  cfthrtr  oirne  mjfijfic  iency,  Gr  indeed  might  kno  w  to 
 i  what  endofrtghteoufieffethej  might jirine  to  the  vttcrrf,ofi  cf 
 thttrftr^ngth:  :  her; fore  by  ccmmaHr.dwgthingcs  int^ajfible 
 •  {to  vs)hc  ment  not  te  rnak^  V'  trefp  offers, but  to  humble  vs  th.it 
 enery  month  may  be  flopped  i-:ndal  the  world  m>iy  be  brought  in 
 fuhie^mtto  Cod:  for receimngthc comm^undtmcrtt ar.dfee- 
 iiyigour  owne  dfe5i  rve  fhallcry  to  he  'ucn  Avd  Cjodwilbe  mer 
 cftdl  to  vs^a  nd  ree  fial  k^orv  atth.it  day  thfit  r.  otfor  the  yporkj 
 ofrighteou/nejfe  which  rpe  haue  done  but  of  his  cypne  mercy  he 
 hathfauedvs^    Where  he  doth  not  onely  affirmc  the  im- 
 podibility  of  full  and  perfeft  keeping  of  the  lavve,  but  gi- 
 ucth  reafons  alio  why  God  notwithlianding  held  iiit  profi- 
 table for  vs  that  he  ihould  gme  tlie  law,  and  m  euery  point 
 fpcakethfuUyandexprelly  the  fame  that  wee  doc.  Nowc 
 ifto  this  dcftnne  we  apply  M  BiQiops  concIufion,we  (hjll 
 iinde  him  to  bee  tliat  that  mdeed  he  is.  We  cannot  in  this 
 life  perfe6lly  fulfill  tiic  commaundements  ofGod :  there- 
 fore faith  he,  it  is  in  vaine  to  goc  about  it.  A  s  if  he  ihould 
 liay :  A  man  is  not  yet  come  to  the  goale  :  therefore  it  is 
 in  vaine  for  him  torunne ;  the  fclwDler  cannot  already  write 
 in  print  .-therefore  it  IS  in  vaine  for  l)imto  learnc  to  write; 
 the  husbandman  hath  not  his  harucft  alrcadic  in  hand; 
 therefore  it  ism  vaine  for  him  to  low  his  fcede.  Perfc6i 
 rightcoufneflc  entertaineth  none  but  whomeit  meeteth 
 traueliing  to  come  vnto  it.  We  heere  fow  the  fecdes  of  it 
 that  we  may  haue  the  full  growth  of  it  otherwhere.  The 
 foundatio  is  laid  on  earth  that  the  confumaiion  may  be  in 
 heauen.  Rightly  doth  S .  Hierome  fay ;  "  Nonfnt  conttm-  •  Hnr%n.  tfifi, , 
 nend^i  tanquam pATHAjine  quibus  magn.t  ejje  nonpofsunt :  wee  *<^  Lxtam, . 
 X  3  Are 
 
158  H^eMjiwertoDSilhops 
 
 Are  not  to  defpifi  thofe  thi/iget  as /mail  Tvithout  rrh/ch  ^{Mc 
 things  cannot  be,   iJiough  wee  fecme  here  to  hauc  learned 
 but  as  it  were  the  ABC,  yet  is  it  not  in  vaine,  becau  (c  this 
 ABC  is  the introdudion  to  the  whole Booke  of  God. 
 »  OnVf»./»       *  Better  it  is  for  a  man  feekt'jg  ferftBionto  dis  by  the  kvaj^ 
 Ex-os'./ww.j.     faith  Origeii^  then  not  togoefccrth  to  fei  %  it  at  all.  Againe, 
 M. Bifhop challcngeth  vsfor  teaching  that  the bijiwcrke 
 of  the  righteoHs  man  is  defile  drvtthjinne.  Wherein  we  teach 
 the  fame  that  Hilariclofoldc  taught,  and  was  by  Auftin 
 p  Htlar.apud     ^pprooued  according  to  the  auncient  do6lrine  of  the 
 ^uTufl.cont,    church  of  Rome  againft  the  Pelagian  heretickcs,  that  ^  our 
 lultan.Velag.     bodies  are  the  matter  of  all  vices  y  by  reafon  whereof beingpcl- 
 iil>,i.  luted  and  defiled  we  hauenothinginvscleane  3  nothir.g  inno- 
 
 cent. Whereto  belongcth  the  acknowledgement  otGrc- 
 goric  billiop  of  Rome ,  men-tioned  before ,  that  ^  all  o«r 
 q  GTe<ror.Mo-"  ftghteottfnejfe  isfoundetobe  tinrighteoHfnefse  tfttbefirtUly 
 raUtb.ii.c.  I  y  and  narrowly  (if ted.  And  furcly  Teeing  the  cale  lo  ftandeth 
 with  vsj  that  by  meanes  of  carnall  concupiscence  ftill  pof^ 
 fefling  vs  no  good  that  wee  doecanhauc  all  our  heart 
 and  all  our  foule  to  accompanic  it  vnto  God  ,  it  mull 
 needcsbethatinthcbeft  workethercisamaimc,  and  in 
 the  greateft  righteoufncfle  a  want  of  fomewhat  that  it 
 ought  to  haue  it  God  m  rigour  do  examine  the  /ame.  And 
 Ev««/.a8.j8  therefore  as  in  the  law  of  Mofes  the  'high  l^riefi  did  beare 
 the  iniejuitie  of  the  holy  offertrgesof  the  children  of  I frael  to 
 makethemacceptable  before  the  Lord,  fowc  mult  vndcr- 
 ftand  that  eucn  our  holieft  offerings  and  works  of  righte- 
 oufncfle haue  fuch  dcfe6ts  and  wantSj  fuch  blemiihcs  and 
 ftains  of  our  corruption ,  as  that  they  need  the  mediation 
 of  our  liigh  Pricft  .Jefus  Chrift,to  acquit  the  iniquity  there- 
 of, and  to  procure  them fauour  and  acceptation  in  the 
 fight  of  God,  Nowe  hereof  M.Bifhop  inferreth //;<-»  as 
 goodtoleauealfvneioneas  to  doe  any.  Asi(b€eihoi\ldfAy,li 
 amancannotbutgoelamc,  then  it  is  as  good  for  him  not 
 to  soe  at  all ;  if  a  man  cannot  pray ,  but  to  bee  intcrrup- 
 tcdwithby-choughcs,  clicnit  uasgoodforhim  not  to 
 
 pray 
 
Epiflle  to  the  ^n^.  1 59 
 
 pray  at  all ;  if  a  man  cannot  but  ftutte  in  fpcaking,  then  it 
 isasgoodforhimnottofpeakeatall.  Witlcflc  Sophillcr, 
 is  ic  all  one  wilfully  to  rcbcll  and  vnpertc6lly  to  obey  ?  is  k 
 allonctoanccc{raricdefe6t,  toadde  a  proud  and  volun. 
 taric  contempt  ?  wee  hauc  to  doc  witli  a  merciful]  God 
 whoinlefus  Chrill  acccpteth  our  affc6lions  tor  aftjons, 
 our  beginnings  for  perfeaions,  and  '  tf  there  kefirji  a^  x,c<.r.%,it. 
 {ffiillirjffntmdejreJfe^cthvsaccordtngtothatthatTvehaue^ 
 \  not  accordmg  to  that  that  wee  hane  not^  cuen  as?  louing 
 father  who  loyeth  in  his  childc  when  hcc  fccth  him 
 willing  to  learne,  though  hcc  fault  in  the  dooing  of 
 I  the  thing  that  hce  commauildeth,  andfhallweray,///j-4j' 
 good  to  leme  all  good  works  vndom  as  to  doe  anjy  becaufe  wc 
 cannot  but  admittc  fomc  default  in  the  doing  of  tiiem  ? 
 Whereby  appearcth  the  grofle  ignorance  ot  this  blindc 
 Do6lourj  who  in  his  next  wordcs   infcrreth  ,  that  if 
 thtsfofitionofours  bee  true  yit  wonlde  follow  necejfarilythat 
 aUntenwere  bound  vnderpaine  of  damnation  neuer  to  dee 
 anj  good  deedefo  long  as  they  line].     And  why  I  pray 
 you?   For  that  their  good  deede  beeing  flamed wtth  fnne 
 comet  but  deferne  the  hire  offmne  which  according  to  the  w^- 
 fofile  is  death  euerlafling.    ihis  reafon  M.  Bifhop  hath  bo- 
 I  rowed  from  M.  Wright,  Taniies  from  his  fellow  lambres, 
 iwhoamongft  oiherofhisjarticles   or  forcible reafonsa- 
 I  gainltvsprppounde'dthis,7/?.^f  r/;ffTro/(f/?^^/rj-  arebcmd 
 m  confci:  nee  to  auoids  all  good  worthy  and  that  according  to  the 
 Protejiants  religion  allmenarc  bound vppcnpaine  efetirnall 
 -.  damnatton  to  auoide  allgoodworkes.  Wc  lec  malice  is  blinde 
 and  cuery  drunken  fancic  fcemcth  to  it  a  forcible  rcalon  to 
 '  oppug^e  and  oucrthrow  the  truth  ♦    But  howe  I  maruell 
 !  fhoulde  this  come  to  pail'e  ?  Forfooth  euerj^mr<n  is  bounde 
 \  vponpaineofetem-ill damnation  to  aHoidallmortnlfimes'.bHt 
 I  allg  od  works  accord  ng  to  the  Troteflants  religion  are  mortall 
 ftnnesythcrfore.&c.  But  I  maruell  what  M.  Bifliop  ta- 
 keth  him  to  bee  who  for  an  ire-mole  or  a  blacke  Ipot  affir- 
 mcth  a  white  iheetc  to  be  a  blacke  hairccloth  ?  Is  the  good. 
 
 workc 
 
I  (5o  Tl^e  ^nj%er  to  T).  'Bijhops 
 
 worke  it  felfc  become  a  mbrtall  finnc,bccaure  by  an  acci, 
 dentall  blemilli  itrectiucth  fome  difgracc  ?  If  liec  can  put 
 difference  betwixt  the  rubie6l  and  the  accident,  then  hcc 
 may  vndciitand  that  an  accidental  default  in  the  doing  of 
 a  commaunded  good  worke  taketh  not  away  the  obhgati- 
 on  to  the  deede  ,  and  to  refiife  the  doing  of  the  good 
 worke  forauoiding  of  the  default  is  for  the  auoiding  of  a 
 trefpafle  to  commit  a  treafon  ,  and  from  a  pardonable  er- 
 i  .  ,  a         rourofhumaneimperfe6tiontorunneintoaheauieiudgp 
 iuUanj>eu'^.     mcnt  of wilfull  oppofition  ,  S.Auftinfaith:'  Itifdeltter 
 lib  4  .crf/*. J  •       miferert  vitmm  efi ,  peccatum  cji :  to  vfe  ccmpir.JJion  without, 
 faith  isJime.Thc  finnc  arifeth  not  from  the  a6l  of  compaf- 
 fion  but  from  the  priuation  of  faith.  And  will  M.  Billiop 
 hereof  mfcrre  that  an  infideiris  bound  vnder  paine  ofe- 
 ternall  damnation  not  to  vfe  compafTion ,  and  by  a  defc6t 
 in  circumftance  force  an  obligation  ncgatiue  againft  the 
 fa6l  f  To  vfe  compaffion  without  feitli  is  finne,Dist  not  to 
 Ihew  compafTion  is  afar  greater  finne.  Tofhew  mercy  in 
 "  J^ow.itiy.     infidelitie  yceldeth  "  thoughtes  excufwg  for  doing  a  part: 
 not  to  fhew  mercy  brcedeth  accufihgthoughts  for  neglc6l- 
 ing  all ,  and  for  crofling  the  -worke  of  the  L  yv  rvrttten  tn  tht  ir 
 hearts  for  the  direction  of  their  outwarde  anions  .  Now 
 therefore  in  the  good  works  of  the  faithfull  there  is  a  ftaine 
 of  finne,  but  in  the  not  doing  of  them  atallfhould  be  a 
 double  finne:  there  is  a  guilt  of  damnation  i/God  in  ri- 
 gour fift  and  examine  the  fame,  not  arifing  from  the  good 
 worke  butfrom  the  ftame  of  finne :  butto  leaue  the  worke 
 altogether  vndonc  is  a  treble  condemnation.  But  God  in 
 lefus  Chrift  remitteththeguik,  and  imputeth  not  the 
 ftaine  of  finne  but  gracioully  acceptcth  the  worke  as  per- 
 fe6t  and  good  and  accordingly  rewardeth  ir.  And  there- 
 fore from  an  inuincible  default  which  God  hath  promifed 
 to  forgiuc  to  argue  the  omitting  of  the  worke  which  God 
 hath  commaunded  to  doc,is  a  colic  6lion  fo  fottifli  and  ab- 
 furd  as  that  it  cannot  be  but  that  cither  mcere  ignorance  or 
 excreme  malice  tnuftnecdcs  bee  the  auciiour  anddeuifer 
 
 thereof. 
 
Fpt^lle  to  the  ^n^.  1 6 1 
 
 tlicrcof,   ArdyeLiluiwHcnanasiihc  Iiad  fpokcnfome 
 wortliy  matter  ullttli  Lis  melt  excellent  Waic ft ie  that  jf 
 h^^  ij/\uic^ics inportat afjairarpofildfermit  htmtoconfidcr 
 matfircj (fihcje  injjicttes  fxd  many  ether  like  fibjnrdities 
 rvhiri  vpith  thefn ti  Baf  t  dc5l) inc  isjh.ffcd,  he  rvou/d^eedc- 
 /ycofr.maufjdvs  t^rcfcrmc  our felms  <r,nd  Amend  cur  errours, 
 but  Ins  M.iiefty  in  ilie  middcft  of  liis  impcrtant  affaires 
 well  aduiicthotthefc  matters,  knowing  that  the  prcfcrua- 
 j  tion  of  true  religion  is  a  matter  oi  greatcft  importance,  bc- 
 :  caulcasthe  Chriftian  cn.pciciirs  of  cid  liaue  i^idy^lhe^'J^!^"'^''^^  . 
 •  ji^te  (fthe  ccn.mon  -wealth  defendcth  .  vpon  mamletiarice  oj  q^^^h  ^^^^^ 
 I  truepetytcn-firds  Gcd.  HisMaicfticknovvcih  uell  enough «;>//?,  17. 
 that  ic  is fmall  aduantc-^ge  to  inioy  a kingdome  vpon  earth, 
 i  and  for  want  of  true  faith  tovvardsGcd  to  beccxcludcd 
 i  from  the  kingdome  of  heauen.    He  hath  therefore  taken 
 refolution  thereof  from  God  himfelfe,  and  on  your  part, 
 iMBifhop,  findeth  notliing  to  nocuehim  from   that 
 j  vvhereof  he  is  refolued.    You  deuife  impieties  where  there 
 arc  none  ;  of  the  auncicnc  dc6irines  of  the  church  you 
 make  ibfurditics  becaufe  they  fit  not  the  humour  &  pro- 
 ceedings of  your  latter  Synagogue*  Your  allegations  are 
 idlcj)  our  anfweres  are  empty,  your  arguments  wholly  in- 
 conlecjucnr,  and  fit  it  were  that  after  your  thrifc  fcuen 
 yeeresyou  ihould  be  recalled  for  fcuen  yceres  more  to  the 
 lludy  net  of  diuinitic  onely  but  of  Logicke  alfo^that  you 
 may  not  any  more  interrupt  Lis  Maitftics  important  af- 
 faires wit  hi  uchloofc  and  friuolous  colic  6iions  as  here  you 
 haue  prcfcntcd  to  his  view*  Whereof  we  Ihall  yet  fee  fur- 
 ther experience  in  that  that  followcth  for  the  clofing  vp 
 of  this  your  fccond  rcalbn* 
 
 20*  W«  Bishop, 
 
 /  rpil  clofe  vp  this  nty  feccrd  reaforii  rcith  this  Epi- 
 phoncme.  ThatitisimpoilibleforaPiotcftantjfirn.cly 
 cleauingto  the  grounds  cf  his  o^nc  Keligion^  to  hope 
 
 y  for 
 
i6z  Tl^e  Anfil?er  to  D.'Bipyops 
 
 for  any  faluation.  Fot-  they  doe^and  needes  muflgrnunty  that 
 no  man  can  b^ftiuedroithoHt  a  Itaely  faith:  &■  alfo  that  a  Ime- 
 ly  faith  canAot  be  without  ch^ritiefor  othc  rwife  it  tvere  dead: 
 Now  then  to  the  p^trpofe:  Ni)  Vrotesiant  can  hau  :  chant le  for 
 I. Epiji.ca.^.  J.  as  mtn-Jfcth  S.lolm,  This  is  the  charitie  of  GOD,  thac 
 I(om.i3.  vve  keep."  his  co.iiinaundemeiics,  Bfttit  isimpofJible(a£cor'. 
 dr/aq  to  the  Vrjtjfl^ns)  to  keepe  the  commxundements:  there^ 
 fore  alfo  impojfibU  to  hd'te  charitie  which  is  the  fuInelVe  of 
 thch\\'s:4^idconfeij.'ien''/y  impofftble  to  hanea  liaely  faithy 
 which  cannot  be  withoHt  charitie»^ndfo  finally  through  want 
 of  chat  Ihielyfeehngfiith^whereby  thty  fhould  lay  hold  on 
 Chrifls  r.'ghteo.'i[nejJ}y  to  hale  and  apply  that  vnto  them fe lens ^ 
 they  can  huAc  no  hope  at  alLofanyfaHo:tr,  and  grace  at  CJods 
 handr.fVithoHt which  they  m'tfl  needes  ajfure  themfelues  of 
 eternalldimnatioiyinfieeds  of  their  pretended  certaintie  of 
 faluaticn. . 
 
 R,Ab  b  ot. 
 
 The  Apoftle  faide  of  fome,  and  M»  Bifhop  is  one  of 
 
 *  uTim.tj.     thtm^They  would  be  doBours  eftheltw^andyet  vnderfland 
 
 not  what  thcyfpeak^ynetthcr  whereof  thsy^ffirmey  It  is  impof- 
 
 Jibleforputh for  aVrotefhant firmly  clea-itng  to  the  grounds  of 
 
 his  owyie  religion^  to  hope  for  any  fahation.    And  why  fo  I 
 
 pray  you?  for  no  man  can  befaued  without  a  liHelyfiith,  and 
 
 a  Ituely  faith  cannot  be  without  charitte^ind  no  Vrotefiant  can 
 
 hiHecha-itle   No  can  ;>  but  what  is  the  let  thereof  a  For- 
 
 footh  S .  lolin  faith,  that  the  charitie  of^od  ts  this^  that  wee 
 
 keepehis  Commaundements^  and  it  is  impofftJle  accordina  to 
 
 the  ^rotefiants  to  keepe  the  commaundcm^nts :  therefore  it  is 
 
 impoffibleto  hauc  charitie.  Now  a  night  cap  otftrawefor 
 
 i^  fuch  a  braine  that  could  reafon  fo  profoundly  againftthe 
 
 Pfotcftants.  Bat  did  your  head  neuer  ferue  you  to  vndcr- 
 
 '     ftand  that  there  arc  diuers  degrees  of  charitie,  and  con- 
 
 fequently  diuers  degrees  ofkeeping  Gods  commaundc- 
 
 ments?  and  thereforii  that  the  denying  of  the  higheit  d<;- 
 
 oreethei-coftaketh  not  away  the  affirming   of  the  rcftf 
 
 Did 
 
FpiJJIe  to  the  I\i}i^.  i^^ 
 
 I  Did  you  notfindc  in  Auftin  that  there  is"*  charitMsmaiorj  ^ 
 and  £ lh^ r'itas  miners  gnater  charitic  aKci/cJft  r  c haritie  inci-       '^''^ '  ^ ^' 
 dent  to  this  hfe,  and plen:JJima char'nas,fHtL. ndpt rfi B  cha^ 
 riti:  jiiot  to  hcfou  nd  m  any  rruin  fo  long  m  he  lii.eth  hcere^ut 
 diftl  rrcd  till '  thcy^  yrhen  vpcptdlfce  Go  das  he  is  ?   Tlic  fame  c  p^  ptrU£i. 
 AulUn  fpcakiiag of inlierent liglKeouljitfle  whicli  confilt-  iujiit.i{at. s! 
 j  cth  in  the  keeping  oi  Gods  commaundements  defcribeth 
 j  thefc  degrees  faotli  in  the  oncand  in  the  other  :   ••  C  harity ''  ^'  «•»^c^^ 
 j  hegun isrighteoufucs begun '.  charitieencreafcdisrighreoufnes^^'*^'^''^''^'^'' 
 j  tncreajed  ',  great  charitie  is  great  rightto^^fntjferperfcn:  chnri^ 
 I  tieisfirfeH  rightemfKc^e^  Now  perfect  charitie^as  before 
 hath  not  Jiis  place  m  this  life,  and   therefore  in  this  life  is 
 nopeifc6lrighreoufncl]e,  and  therefore  no   perfc6t  kcc- 
 1  ping  ofthc  commaundements  of  Godjwhich  onelyis  it 
 I  which  the  Protcftantsdcnic:  but  charitie  tliere  is  in  this 
 life,  and  righteoulnefle  there  is,  and  a  keeping  of  Gods 
 commaundements  there  is,    begun,  encrealcd,  w^axing 
 great,  in  diuersperfbnsdiuerily:  and  therefore   by   the 
 I  Fiotertants  do6lrine  there  is  no  let  but  ihataman  may 
 j  haue  a  huely  faith,and  thereby  allured  liopc  of  euerlafting 
 life.  For  heereby  indecde  he  laicth  hold  on  the  righteouf- 
 nclTeofChrift,  nottohalcittohiirifelfe  according  to  the 
 phrafc  of  this  Lucian  dogge,  but  to  rcceiue  it  being  officd 
 andgiuenby  thcpromile  of  God;  whereto  becaule  cter- 
 nall  life  is  due,  therefore  in  receiuing  it,  he  receiuctli  eter-  ^    ,  ^ 
 nail  hfe,  according  to  the  wordes  of  Chrifte,  '  tVheJoeuer '        ^'** 
 e^teth mypjh anddri^. k^th ny  bloud hi.th  cternall  life^  Ofidl 
 will  raije  him  vp  at  the  LJl  d^y^  not  meaning  that  we  fliuld 
 eate  his  flefli  with  our  mouthes,  or  drinke  his  bloud  into  r  ^     a  j 
 our  bellies  but  in\truciwgvsto  become  commnntcants  of  his  ddi^chriji. 
 p.i^ioyjyC^healthfully  andpofit^.by  to  lay  vp  tn  our  minds  that  Uh,^  caf.i6^ 
 his fltfl) rpas crucified ay:dri>of:Kd(dfcrvs^  to  theende  that 
 all  righteoufnefle  being    peiformed  in  his  obedience  for 
 V5,  the  fame  might  be  reputed  vnto  vs  for  the  atteinment 
 of  etcrnall  life.  And  tlius  wee  are  come  to  the  end  of  M. 
 Bifhops  fccondrcalbn,  wherein  as  inthefirftwefceno 
 Y  2  thing 
 
1 64        The  Jnfw2f'  f)  T>.  'Sljl7ops 
 
 ching  but  vnlearned  prefumption  and  folly,  and  a  great 
 countenance  let  vpon  a  maitcr  of  nougJit ;  Jinich  a  udaci- 
 ouinefTe  of  words,  but  in  waiglit  and  lubftanee  altogsdier 
 nothing.  Let  vs  now  come  to  the  examining  of  his  third 
 reafon,  where  we  ihall  finde  hifn  no  changeling,  but  ftill 
 one  and  cJie  fame  man,  or  rather  a  ftiadow  for  a  man. 
 
 21.   W.  BisHO  f. 
 
 T'o  th.'fe  two  arguments^  g  ith?rcdout  ofth?  treatife  fol' 
 Icwin^^  I  add:  a  third,  oil,  5tc  dfrom  tbefcyonr  .tvne  memo- 
 _^  ,  rabl:  wordei  rcUtcdin  th? ahoue nantrd ::onference]Viz^AXQ 
 
 we  now  come  to  that  patTcjthat  we  iniill  a  .^peach  Conji^n 
 ?/»if  or  Poperic  an  j  {uperHkion}  ivh:ch  arg-eth  thjit  your 
 AfAtefii-e  i^dgahth.m^to  haiip  It:  tie  regird  ofettht  rpiet-e  or 
 citiilitiSf  that  vf^uld  adm  tf-^cha  thought  into  thstr  mt/ide,as 
 th-ttthefirjl  ChrifiUn  Emperour  {our m  Ji  r/^n-'tvmed  conn- 
 trimAn)Pj  .u.'dh?  noi-jli'd  aad  brought  vp  infiip:tfiirion^rf>hsr~ 
 tnjour  Adiiflh  h,ith  trrc^re.ifon.fpr  h:'  kvas  mujl  carefully 
 tnflriilledydnd  taught  the  Chnflian  Religion,  by  fnchholif 
 Co>jf^(JsrSy  Vfhofe  ftvcentie  in  faith  hidbcene  tried  in  the-  hot 
 fnmAce  of  m.r>iy  firange  perfecHtions  xAndhcfarthrhzdthe 
 goodh^ppe  to  fee, ay:dheare  to^ethsrtn  the  firjt  geneK'M  Corn- 
 cell  of  N'ce,  maiy  of  the  holiefl  and  be(i  l'krn?d  Btjhops  of 
 ChriflcndomcJTherfore  it  is  mofl  vnlikllj  th^-tfo  roiallaper- 
 foKy  d.  H'jtedto  Religion^  andhttiingfog  jodmeanes  to  attaint 
 to  the p erf e^  k^iOwLdgc  thenof,  ns  no  man  could haue  belter : 
 fijOHldneuertheliffs  in  the  pure  (I  time  of  it,  b^  >nif-  l.^dde  nto 
 errour^andfyipcyflition.  if then^it rnay bs prcouedyth.u  this 
 m  ji  f^hr-flian  Empcrorir{  the  gltt.rtrg  ornament  of  cur  noble 
 llafjd)dtd bsleeneftich  articles  cftheprefent  Rom  :n  church  as 
 the  '}  rjtefiants  teach  not  to  be  bekeucd'Willnot yotf^  Maiefy 
 mthertn^einfiith  vpith  fo peerelcjfe a  Prince^  who  bythecon- 
 fent  ofallantiq  •dti?,  Tvisfor  certain;  right:  n>,  lloformedthen 
 with  thefe,  whom(d  Hbrlijf')  m.fimen  deem? to  bepititfuHy 
 deQeined  ?  "^ow  thAt  Conllantine  was  of  the  fame  opinion,  m 
 
 matter 
 
Fpi/lle  to  the  K^n^.  1 6  j 
 
 matter  of  religion^  rvt'h  tht^rffent  chun  h  of  Rome,  nt^y  eni^ 
 di-ntly  be  gathered  out  of  this  thatfolloweth: 
 
 R.  A  u  B  o  t; 
 
 Wc  cannot,  M.  Biiliopbiicgiuemoft  humble  thankes 
 to  Jmiglidc  God  tor  giuing  vnto  vs  a  king  of  fo  great  vn- 
 '  dcrllanJingandiudgeji)ent,tor  deciding   and  determi- 
 ning the  caufes  and  controucrfies  of  the  Church .  Whofc 
 j  pnncclywilcdomeinthat   behalfe  as  it  appeared  in  that 
 ■  conference  manv  way es,  fo  in  this  not  Icall  ot  all  that  his 
 \  Maiellic  thought  fie  that  antiquitien-iould  honourably  be 
 regarded,anddiatPopininoucl:icsonely  being  reic6kd 
 tlunosniould  be  reduced  to  their  primitiue  vie  without 
 !  any  necdlelVe  departure  from    that  path  which  the  firft 
 i  church  hath  trodon  out  vnto  v5.Whcrein  there  was  great 
 caufethathisMaicniefliouldhauearpcciallrefpea   vnto 
 thctimeofConftantinethe  Emperour,  as  wherein  iic 
 ;  could  not  doubt  but  that  the  aire  ot  the  church  was    very 
 free  from  that  extreme  infcaion  &  filch  whcryvith  it  was 
 poyfonedattcrward.  No  maruell  therefore  if  his  Maiellic 
 acquitted  that  noble  Emperour  trom  Poodle  andlu- 
 perlhtion,  andiull   caufe  was  there  fo  to  doe:  lo  farrc 
 are  we  from  dilVcnting  from  that  principle  whch  M.Bi- 
 lliop  laycth  downe,that  it  ihould  be  vnlikely  tliat  he  flmld 
 at  th.;t  time  be  noulled  vp  in  errour  and    misbelecte. 
 Whlchprinciplenotvvithftandinghc  driuethto  an  iflue 
 wholv  contrary  to  his  N\aieftics  intention  and  Ipecch.  For 
 whereas  his  Maiellies  purpofc  wasrocleere  Conftantine 
 of  i\)pcry,M.  Biihop  goeth  about  to  appeach  him  tncre- 
 cf.    But  Conlhntine  indeed  was  no  Papill:   heneuerfct 
 the  triple  crown  vponthc  Popes  head,  norcucrkilkdche 
 Popcsfoote.   Hedidnottlnnkcthe  BiihopoiRemc   to 
 be  Jiipenourto  himfclfe,     or  that  the  Bifhop  ot  Rcmc 
 mi^htvponoccafiondepofe  him  from  his  regall  tlrone, 
 no?difcharoe  his  fworn  lubicds  from  tlieir  allegcanci:  nnd 
 y  q  du.ty 
 
1 66         Tl?e  Anfwer  to  T>.  ^Ifho^s 
 
 duety  to  liim,  nor  held  his  fen  cence  to  be  the  cracle  of  the 
 church  ;  which  had  he  thought  he  would  not  haue  called 
 the  counceiot  Nice,  but  with  Icfleadoe  would  haue  fent 
 toRomefor  idolutionagainlt  Arius  the  hercticke.  He 
 did  not  thinke  that  it  belonged  to  the  biiliop  of  Rome  to 
 call  generall  councells  or  to  direct  order  for  their  procee- 
 ding, but  coiniuaiindeih  thecouncellhiiiirelfe,and  pre- 
 fcribeth  them  a  rule  to  follow,  not  according  to  tlic  man- 
 .,    nerofthc  Popes councels   which   ipvocttdt^ lij/criptures 
 r  ^ff"'^cjp  u  *  ^»'sf/^rW/wV»/,indeede  by  traditions  only  again  llfcnpturc 
 ■fc  Theod.hifi.      but''  thejarethe  bockes  of  the  Etiang(:lip^arJ.ofthc  Afojlles 
 U'a.  i.f«f  7 .       faith  he,  andthe  cracles  of  the  o/d  prophets  n'hith  doep/aw/j, 
 inflrnEi  vs  what  to  conceiue  concernhgg  c  ds  matters  '.the  rfore 
 fettiyig  aftdi  allenmitie  and  dtfcord  lee  vsfrom  the  words  in/ft 
 red  of  God  take  t  he  explicatio.n  ofthofe  things  that  are  in  qne- 
 fiton,     Hccncuer  fought  to  the  Pope  for  pardon,  he  was 
 neuer  fhriuen  to  any  prieiljhe  neuer  worihippcd  idoll  nor 
 image,  neuer  ferued  S»  nor  fhrine,  neuer  knew  the  mafl'c 
 nor  tranfubftantiation,  nor  halfe  communion ;  if  hee  faw 
 the  religion  that  is  now  at  Rome  he  would  woonder  at  the 
 change.     Yet  M.Bifliop  will  ncedes  perfwade  his  molt 
 excellent  Maieilie  that  Conftantine  was  of  the  fame  opmon 
 in  matter  ofreUgton  with  theprefent  church  of  Rorr:e,h\xt\\i$ 
 arguments  to  proue  it  are  fuch  as  may  well  make  vs  to  pi- 
 tie  the  fimplicity  of  the  man.He  mull  bring  better  proofes 
 then  hehatJi  brought,or  elfe  Conftantine  Thai  be  ftill  ours 
 and  none  of  his. 
 
 22.  W,  Bishop. 
 
 Tirfii  hewasfo^.ffiElicnatezntotheftgne  cf  the  Crojfcy 
 
 that  he  would  haue  ttglerioujlj  appeare.both  abroad  in  his  ban 
 
 EnfehJe  yttd    ^^^^  ^^^  ^^  ^^^^  ^^  hispallace  :  and  in  the  ?mddefl  cfthe  cj* 
 
 c.»^4»r.  lio.  g.  ^  .^  ^^^^^^  ^,^^  ^^  .J  P^^yj^  .  jn  tj^jj  j^g^g  ^£  faiuation,  I 
 
 haue  dcliucrcd  the  city.     With  ttalfohcebleffed  his  vifage, 
 
 R.  Abbot. 
 
Ep'ijlle  to  the  fQrjg.  1 6j 
 
 R.  Abb  OT. 
 
 The  figne  oftfie  erode  to  which  Conftan tine  was  Co 
 much  affctSlioncd  was  indcede '  thefigm  of  the  name  of  our 
 Sauioftr,  confiding  of  the  t  wo  Greeke  letters  x  and  p  ,  in*  Eufth.  deyits 
 forme  ofa  crofl'c  % ,  vvhicii  are  the  two   firft  letters  of  the  ^onftant.Ub.u 
 name  of  Clirift,  and  did  imfort  the   f.me  whole  name,   by  '^"^^  ^• 
 the  fight  whereof  in  the  skic  Conftantine  was  aducrtilcd 
 that ^  by  Chrifi he mufi  conquer e andouercome.    To  which  ^  j^.j       , 
 name  of  chnlt  rcprelentcd  to  Conftantine  his  moft  excel-         '      ' 
 IcntMaieftiegmeth  the  fame  honour  tliat  Conftantine 
 did  repofing therein  the  whole  truft  of  his  vi6lorie  and 
 fafetieboth  fpirituallandcorporall,  and  knowing  that 'w  e  ^^,^7. 
 other  name  isginen  vnder  heamn  by  vhich  we  m'/fi  befaued 
 butonelythenameoflcliis  Chrift,    And  asforthefignc 
 ofthe  trcfle  which  M,Bifhopintendeth,bccaufe  it  hath 
 bccnc  vfed  as  a  monument  and  profeflion  of  the  paflion 
 ofchirft  and  his  death  forvs  vponthecrofl'e,hisMaieftic 
 taketh  that  cquallcourfe  that  may  both  approouethe  pi- 
 ctie  of  Conftantine  in  the  vfingofitjand  yet  ihewhisdc- 
 teftation  of  tiiole  corruptions  wherwich  the  Papiftes  hauc 
 abuledit^    The  figne  ot  the  croflehath  honourable  place 
 vpon  his  Maiefties  imperiall  crowne  :  it  ftandeth  pubhck- 
 ly  to  bee  beholden  in  the  higheft  ftreetc  ofhisimpcriall 
 city  ;  his  Maiefties  enfignes  and  banners  weareit  both  by 
 fea  and  land :  our  churches  and  market  places  commonly 
 fliew  It  throughout  this  whole  land  :  in  the  celebration  of 
 baptifmeitisbypublickc  order  appoynted  aKvayestobe 
 vfed    Wiiat  is  then  the  figne  ofthe  crolle  to  proue  Con- 
 ftantine to  bee  of  i\\cf.me  option  irt  mMttr  cf  religion  with 
 theprefcnt  Romrne  ckirrh,  when  we  vfe  the  lame  figne  of 
 tlie  crofll*  and  yet  are  aduerfaries  to  die  fame  church  ?  Yea 
 but  M.  Bifliop  will  lay  that  we  vfe  it  not  (o  far  as  Conftan- 
 tine  did ;  for  with  it,faith  hec,  Conjiantine  blefscdhit  'ifge. 
 Where  he  abufcth  his  Maicftiewithfalfetranllaiion.  the 
 
 ftory 
 
1 68  TheAnfiver  e  to  2).  'J^ipps 
 
 .    ilory  making  no  meniion  of  hl.[ftrg  but  only  thar  ^  hee  did 
 ^c[nftant%lT  /^«^  hijface  With  the  [gKc  of  thc  crolle,  VViierem  his  Maie- 
 cl'{.  x.'^  '  '  Ity  and  our  whole  church  do  torbeare  to  doe  the  fame  that 
 Conllantine  did  :notastocondemne  tjonftantine  &the 
 firil  church  for  the  doing  of  ir,  but  to  take  au  ay  all  fhewc 
 ofthatfuperftitionand  abhominaiicn  where wich  latter 
 time,.rpcciallyvnder  the  tyranny  of  Anticliriit  hath  defi- 
 led that  that  Conftantine  did,  tlic  Papirtcs  liauing  attri- 
 buted to  the  crofle  the  vertue  and  power  of  blc fling,  which 
 Conftantine  fouglu  for  only  in  him  whc  m  he  only  rtmem 
 «  D/^.<5j.«/'.   bred  and  profefled  by  thc  crolTe.    tiow"  tf  cur  pn  dec  ef- 
 Qj^ta.  fours  hatte  donefome  things  which  at  that  time  might  be  rpith^ 
 
 out  fault  and  r^fterwardes  be  turntdto  err  our  and  ftipcrjiition 
 •ppe  are  taught^  faith  the  law,^  f.Kjeckta  hreaki.':g  the  brajen 
 ferpentthatthefojieritiemayabchlh  the  fame  voithout  ante 
 delay  andwiih great  authorttte.  We  doubt  net  but  that  the 
 firft  church  lawfully  vfed  the  figne  of  the  erode  to  protcft 
 tlicir  faith  in  Chrift  crucified  againltthe  dclpights  and  re- 
 proches  of  Pagans  and  infidels,  andinthat  finiplicity  of 
 the  vie  thereof  we  do u bt  not  but  that  fomctimes  miracu- 
 lous workes  were  yeelded  to  the  faith  of  them  by  whom  it 
 was  vfed.   We  doubt  not  but  that    blamelelly  alfo  they 
 r<rt«  .  ?.  0  -  ^^  •       priuate  and  ordinary  behauiour/  /v/»^  downe  and 
 rifirigvpi  gotngo'^t  andcommtytgmi  at  the  tables  at  candle 
 lightiyig,  at  putting  offhand  o»  their  c/ethes,  ar.d   whatjoeuer 
 they  went  about,  butnoothcrwifcbutfora  remembrance 
 i  C0/4  J.  i7  •        ^  whatfoeuer  they  did  either  tn  word  or  deede  to  doe  all  in  the 
 name  ofoftr  Lord  lefns  Chrifl,giuir>g  thanhes  to  God  euen  the 
 father  by  htm.    Wiierefore  when  lulian    accounted  thc 
 chriftians  hafe  and  wretched  men  for  figni^g  theirhoufes   and 
 ?  theirforheads  with  thefgne  of  the  crojfe,Cyn\  an!  wcredthat 
 
 it  was  his  ignsrance  to  blame  them  for  that  bec^ufe  he  knew 
 not  thc  meaning  of  it.     ^  For  the  Lords  and  Sautour  of  all 
 lMUM<,UbJ.     ^^^^^  hc^albeit  he  might  hauefutenfiillin  the  throne  cfhtsgod 
 head  equallto  God,yet  hfimbl:dhimfc/fe,taklng  vpon  him  the 
 /iarmcofafcrHant^(^  defpifmg  thefhame  he  endured  thc  cro/fe 
 
 "thaf 
 
Epi/lle  to  the  j^ng.  i6p 
 
 thathemtghtaboltJhiheptKverof  corruptisn:  djing  a/one  for 
 all  andraijedfiomthe  dead  that  he  mtght  deimer  nuinki^^de 
 fiomthefyiare  of  death  that  he  might  acflroythe  tyranny  rf 
 Jin  ivhkh  raigncdmvs  I  that  hee  might  abbridge  the  Uvp  of 
 Jin  r..gingtnthe  members  of  our  bodies,  and  mtglit  make  vt 
 jptrttna.'lwcrjhippers',  afiU mart ifyin gin  vsthe^lnjixfthejiefb 
 might  miks  them  the  children  of  God  that  doe  beeleeue  in  him 
 cfjan^i§c  th.  m  by  the/pirit,  thatfo  he  might  bereauefntanof 
 hts  tyranny  ouer  aU.  ^/iUthefe  tlmgs  thejjgne  of  the  cro^e  mar> 
 keth  vx  to  remember  and  willeth  vs  to  thwke  if  that  which  the 
 xApofiUJatthiOne died fr  al  that  thtytvhtchliuejbuldhence-' 
 forth  notliue  to  themfelues  but  vnto  htm  which  diedfor  them^ 
 androfeagaine,     Ag^inc'wevfe,  faith  he,  thejignerfthei  jyu, 
 [crojf.'for  A  rememberance  cfallgeodnejfe  and.  allvertne  This 
 only  was  die  firll  vie  ot  the  figne  of  the  croire,  and  (o  long 
 as  it  kept  w  ichin  this  coiDpalk,  there  was  no  caulc  of  the 
 refufirg  of  it,neithcr  fliould  we  rcfufe  it  if  vpon  the  like 
 joccalion  &  with  the  hke  fimphcity  and  fobriety  we  might 
 irfcitasthey  did,  Butfincc  the  Harpyic  of  Rome  hath 
 lliadthehandhngofit,  and  made  it  a  matter  of  magical! 
 nchauntmentj  and  through  the  currant  of  her  propha- 
 lations  it  hath  runne  into  the  handes  of  coniurers,  char- 
 ^ersjwitchcs  to  be  defiled  with  their  diueUifli  and  dam- 
 nable pradifeSjWc  haue  had  a  religious  care  to  cleere  the 
 irft  cJiurchinthcvfingofit,  but  no  further  to  vfc  it  our 
 clues  then  it  may  be  wafhen  from  the  foile  and   filth  of 
 holcabhominacions.  Now  therefore  Conftantinesvfmg 
 »fthefigncofthecrofl'eprooueih  him  not  to  haue  beene 
 ilike  minded  with  the  prefent  church  of  Rome,  becaufe 
 
 ealfoapptoGuc  Conftaminesvrmgofthc  crofleandjcC 
 
 ite  the  do6lrinc  of  the  prelent  church  of  Rome. 
 
 23*    W.BisHOP* 
 
 JVithfiJitngand  other  corpomilaffUBion^hechafli^d  his  EufebJtyitM 
 idj  that  he  might p/eafeGodt  Cunfi.U.z.ci^ 
 
 Z  R*  A  B  B  O  T« 
 
1 70  lie  anfMrto  1).  Bipiops 
 
 R.Abbot. 
 
 M.Bidiop  might  euen  as  well  haueargued  out  of  the 
 fame  chapter,  C<?/?^<?«jx»?praied  for  the  laluation  of  his 
 cnemieSjthereforc  he  was  of  the  fame  opinion  in  matter 
 ^'EitfehAe'ytt*  oFrehgion  witJi  the  prefcnt  church  of  Rome .  The  words 
 CoHjiantdib.!.   o^the  ftorie  ai"e  thcfe;  'Before  the  bcgirmmgofthe  battell 
 <d^.  i4»  the  Em^crour  according  to  his  manner  in  a  t^nt  apart  bsHorved 
 
 atime  '(ieefcr  powrmg  fourth  prater  vnto  Cjod:  he  called  him» 
 felfefrcmallli'-entioHS  andluxstrioHs  cottrfe  oflife:wtthpijiing 
 and  c^^i^.mg  of  the  body  hee  ch.ifiened  himfelfe  that  hee  mtght 
 find?  God  appeafed  towards  htm  by  his  humble  prater  r ,  and  a 
 kinde  helper  vnto  him,  andfo  he  might  performe  thefe  things 
 thatGod/houlApHt  into  his  rmnde.  Now  whatabUnderea- 
 fon  liaue  wee  here,  Conftantinc  faded  and  praicd  before 
 hee  went  into  the  battell,  therefore  Conftantine  was  of  the 
 lame  opinion  in  rehgion  with  the   prefent  church  of 
 Rome?    As  if  he  fhould  fay,  The  Protcftants  by  publickc 
 :orderfafted  andpraied  at  the  time  of  the  Spanilh  inuafi- 
 on ,  therefore  the  Protcftants  tlien  were  Papiftes.  The 
 Proteftantes  farted  and  prayed  at  the  time  of  the  great 
 plague,therefore  they  were  ot  the  fame  opinion  in  mat- 
 ter of  religion  with  the  prefent  church  of  Rome*  Was  he 
 dilpoled  to  dally  witlihisprince  that  hee  would  bring  ill 
 thcfe  ridiculous  concIufionsSBut  itis  with  himasitis 
 with  poore  men, who  hauing  but  a  little  muft  make  the 
 moft  of  that  the  y  hauc> 
 
 :j.  X4tiiW,.!0lSHOP, 
 
 lHf.^.c4p z6^.  .  -■•'L-.'- V. ■'.■.';■■'!•••  ^ 
 
 He  tvith  incredible  admiration j  honoured  profejfed  fir^' 
 gtnSymidmade  lavpes  mtheirfauour, 
 
 R.  A  b  B  o  T.* 
 
 True  and  chafte  virginitic  albeit  in  it  felf  a>  thing  mcerly 
 
 indifferent 
 
Epinie  to  the  I^ng,  '  1 7 1 
 
 indifferent  to  God-ward,  yet  as  an  excellent  gift  of  God 
 in  the  vlcotu  ior  the  Icruicc  of  the  *  khtgdcme  of  hcMien^  .  Mat.i^.ii. 
 and  ^  to  c'eaiietu  the  Lord  without  dtfiratiiort  or  feparattoM,  •>  i.c.r./.j?. 
 dercructh  to  be  admired  and  honoured  amongft  men.  If 
 dicrefore  Conlhnane  bringing  the  church  out  of  thofc 
 horrible  ftormes  of  perfccuiions,  did  findc  therein  many 
 whotokecpethclcluesthcmorclccurc  with  quiet  mmdc 
 to  fcrue  Icfus  Chriit ,  had  betaken  themfclucs  to  that 
 courleoffinglclif-c,  hechadiuftcaulctoyceldcthcm  that 
 honour  and  regard  that  did  appcrtainc  vnto  them.  But  he 
 ncuer  had  any  thought  to  approouc  your  curfed  blafphc- 
 miesjthat  fiugle  htc  lliould  be  '  the  merit  of  eternalllitc,  ^  ^.  ^  ^^^^^^^ 
 a  fatisfadlicn  tor  iinncs,.  a  worke  of  fupcrerogation  for  re-  j^'jgy^t^^^i 
 demption  of  other  mens  fmnes  :  he  honoured  them  one-  nMs}, 
 lyforvfingdicopportunitie  thercot  the  more  entirely  to  Brtuiar.ftcuni 
 Icruc  the  Lord,   Neidur  doc  thc)  want  tiicir  admiration  ■>■/•""  S4rmm, 
 and  due  compJtndation  amcnglt  vs ,  u  ho .  iiauuig  power  "7'"«^m4r7  r 
 of  themfclucs  giucn  v  nto  rhcm  ot  Ciod  doc  vfc  the  fame 
 to  the  forbearing  ot  marriat^c,  thatin  iht  11  places  and  cal- 
 lings they  may  Willi  grc«tcrbbcrtic  and  fccuriiie  applic 
 thcmfeluesto  feruc  die  Lord    As  for  the  lawcs  which  M. 
 Bifhop  faydi  Conllantine  made  in  die  tauour  of  virgins, 
 they  are  not  fucli  as  that  he  Ihould  haue  thougj)t  it  vvorth 
 the  while  for  his  purpofc  to  fpeake  thereof .  For  all  this 
 law-making  was  no  more  but  the  aboliflnng  of  an  old  vn 
 iuft  law,  which  did  intercept  thclands  and  polTcffions  of 
 i\id\  as  died  without  children,  that  they  flioulde  not  go  to 
 their  kinsfolke  or  friendes  towhomthey  were  willing  to 
 bellow  them,  but  fliould  be  confifcate  to  thc  common- 
 wealth. And  this  law  making  did  as  much  coiiccrne  mar- 
 ried pcribns  fo  dying  without  ifl'uc,  as  it  did  virgins,  fo  lee- 
 lyahelpehathM,  Bifhop  hccre  for  the  fauoiir  ot  his  vir- 
 gins   But  by  diislaweitappcarethtliatthevirgins^which 
 Conftanunerefpe^edwerenofuch  asM»  Bilhopdrea- 
 methof  itheywcre  no  cloiltcr-nunncs:  they  were  not 
 fcqucftrcdinto  corners  :  they  did  not  forgoe  whatdicy 
 
 Z  2  pofliflcd 
 
1 72  77;e  ^nf^ey  to  D.  Sipops 
 
 pofleiTed  ,  they  liuedinclieir  ownc  houfes  ,  or  in  the 
 houfes  of  their  parcntes  and  ftiendcs,  and  did  luch  du- 
 ties as  might  conccrne  them  in  the  places  where  they 
 were*  And  albeit  much  vncleanneflc  then  was  committed 
 vnder  pretence  ofvirginitie,    whileft  many  of  curiofi- 
 tie  and  pride  betooke  themfclues  to  the  proteflion  therc- 
 ^Cataitefi.ye.  ^^ >  yctmuch  was  it  encrcafed  by  M«  Billiops  virgins, 
 rit.ex  Eckerta,    whofe  cloillcrs  wcrc  the  very  '^  lime-trviggs  andgmnes  cffii- 
 Ctemangde  cor   tanyfiotfmSluaries  ofGod^  bnt  hot4fes  of  Venus  t  and  curfed 
 ri*pt,eccU.fiitu  j^^yygj gjT ^^^^^l,jjljlj^y.jg^^^  ffccttacles  ofwantm  and  vnchajle 
 ^^"*'*^'^^^  '^'  yofjgmen  ^  for  the fulfilltngof their  filthy  lufies  ,  fo  that  to 
 tx  iHone.  veiie  a  m  Aide  for  a  virgin  ivas  the  fame  m  a  manner  as  to  fist 
 
 0 HfpinianJe    herfoorthtobeaflrtimpety  ayfd'  ccmntonfomicatioH  veasca- 
 »rig, Motfathat.  nont^idto be accohutfd a ho/j/finte fltwushy  ihc  iull  iudge- 
 UI>.^,(aj>.z6,     mentof  God  that  their  dwellings  didfpue  them  out  tor 
 the  horrible  abhominations  and  fihheries  that  were  found 
 amongftthem.  Our  church  therefore  not  condemning 
 '^"****  te  -i     Yfhut  was  limply  done  in  this  bebalfe  from  the  beginning, 
 and  leaumg  to  lingle  life  the  due  commendation  otic 
 whercitis;defcrued,yet  confidering  the  poifoned  fruites 
 thatprofcffed  virginitie  in  all  times  hath  brought  foonh, 
 taketh;no  courfe  todrawany  vntoit,  norforceth  any  to 
 continue  cherein^but  Icaucth  Gods  inrtiturion  of  marnage 
 freefbrprcleruingofpuntieandhohneffe  towardes  God. 
 Wehaue-wclloblerucdhowthcApoftles  chough  hauing 
 f  Hi!r0».ad».     (  fearefi/h  indeed  as  Hieroine  faith  )  commended  wid- 
 loumMb.i       howhoodandfingic  life,  and  hauingiaydcf  widdowcs 
 or.,. 39.    g(tatej*72'^f«rff//^fr//tff*Wfim(?7W/^w/?£w?y^ff' )??///,  enc' 
 ly  m  the  Lord :  hutfheeisinore  ble'jfediffheefo  abide ,  tn  mj 
 itidgementx  yet  when  by  occaiionheereot  many  had  em- 
 braced widowhood,  who  afterwards  plaied  the  wantons, 
 and  from  the  Ihame  of  their  hghtneflc ,  proceeded  to  the 
 denying  of  the  faith  of  Chriltj  to  take  away  all  occafion 
 '*>  I.Tim,  f  .14'   hcereof  ,  gauc  chisfor  a  Canon ;  ^I  will  that  the  younger 
 widiwes  marry  andbeare  children  andgonerne  the  honfe,  and 
 gifte  no  QcCafion  to  theadkerfarj  tofieake  emlL  And  therefore 
 
 by 
 
Eptjlletothei^ing.  lyi 
 
 by  his  example  from  the  abftrafted  fpcculation  of  the  [re- 
 temientotfinglclifeinpnoridcofgilt,  uchauctalicn  by 
 experience  anJnccefsitic  to  the  approbation  and  pra6tilc 
 ol^  another  rule.  Nowc  therefore  Iceing  m  the  very  point 
 weeapproouethe  fame  that  Conftantine  did  approoue 
 (that  they  are  worthie  of  admiration  and  Iionour,  who 
 occafion  fitting  doe  preferre  fingle  life  for  the  oppor- 
 tunitieofholinellc  towards  God)  and  onely  by  occafion 
 taken  from  experience  ,  doe  forbcarc  in  part  the  pra6^ife 
 
 1  ofthatwliichlic  approoued  ,  M.  Billiopmayas  well  fay 
 
 I  of  vs  as  he  may  ot  Conflantine,  that  we  are  of  tlie  lame  o- 
 pinion  in  matter  of  rehgion  with  the  prelent  church  of 
 Rome  ,  when  indcedc  wee  vtterly  detcll  and  abhorrc  the 
 
 I  fame. 
 
 I  15,  W.  Bishop. 
 
 Hie  builded  many  Churches  in  honour  of  the  ApoJiUsj  and  Enfeb.  it  >/m 
 \MartyrSi  and  as  S.Chrytodomc recordeth.  He  that  rvasre'  ConflmtM^  j. 
 uejiediMfurpte,  rventto emhrace theSefulchers of  S,  Peter,  ''•47  &■  alibi. 
 andS.  ?3i\x\,ayidaUT>rmcclyftateUide  afde,  flood  humblie  fe^Jf^'^Zn 
 prayirjg  vnto  the  Saints, that  they  vpould  be  intcrccjfcrsfor  htm  tmh, 
 vnto  Godj 
 
 R.  A  B  B  o  T. 
 
 Weebuilde  churches  when  and  where  necde  is  in 
 honour  of  the  Apoltles  and  Martyrs,  and  where  they 
 arealreadie  builded  we  retaine  the  names  whereby  they 
 ^verc  rirll  named  to  their  honour,  5".  CMaries  churchy  S. 
 Peters  ch>rch,&c.    Andifhcwillhcercby  prooue    that 
 Conftantine  was  a  Papifthee  may  fay  the  like  of  vs.  The 
 lonour  tliat  wee  intend  to  the  Saintcs  heertby  is  the  fame 
 :hat  Conftantine  intended,  "ffA'^rrfrtf  martyrpunrKtmori-  *  Eufel.dcyitM 
 \sytorenorrme  the  memories  of  the  m.irtyrs,  it  is  the  honou-  ^"''Z'-"*  ''-^•i 
 able  remembrance  of  their  names,  not  the  rchoious T'V'''/?  ■ 
 i^orfliip  of  their  perfbnsjcucn  asS.  Aullin  fairh  that"^  ^"  c,^it.Dn,!,b. 
 hefe  menur  tails  there  was  a  naming  of  them  m  thotr  place  dr  2  2  .cwf .  i  o, 
 Z  3  ordtr 
 
174  77?^  yfnf^er  to  f>.  ^ijhops 
 
 «r^<rr  at  the  celebration  of  the  facranicnt  ht  no  imocathn 
 cfthemM.hi\^\oi^  \\'Oi.ilde  hauc  iauotation  and  uotlhip 
 done  to  the  Saints  in  their  c'mrches,but  Goriftantine  yecl- 
 ded  no  iuch  feruice  vnto  them,  and  we  accordingly  deny 
 « Uem (t>nt.       tlic  lame»  Nay  chey  that '  bmdtemfU s  to^AngeL  or  to  anj 
 M^xrmh.4ri'    creatures  m  that  krS^,  or  name  them  by  thtir  names  as 
 T^lco'doreu  /»  ^^^*^f  ^  **  ^^P^^J  "^"^^  themyAre  accurfed  by  the  amcuvit  church, 
 Colcfcap.i*      hccanfe  they  yeeld  thereby  to  the  creature  that  feruice  that  be- 
 longeth  to  (Jod,  onelj,  wliich  to  impute  to  that  C  hnftian  and 
 godly  Emperour  were  no  other  but  an  impious  &  wicked 
 (launder.  Yet  M.  Bifhop  taketh  vppon  him  to  proouc  by 
 Chrylbftome  that  Conftantine  did  yeeld  fuch  honour  and 
 vvorlhip  to  S. Peter,  and  S.  Paul,  by  praying  vnto  them* 
 Jrie  that  is  rem  fled  inpurpiegoeth  to  embrace  the  fefulchcrs 
 ofS^PeterandSSaulandallfrincelyJiatelaied  ajide  ^an' 
 deth  huTK bly j^raymg  vr.to  the  Saints  that  they  rpould  bee  ih- 
 terceffours  vnto  Godfor  him.  Where  we  deny  not  Chryfb- 
 Itome  to  be  the  authour  of  the  words  which  he  citetli,  if  he 
 had  truely  tranllatcd  them.  For  tliougb  the  firlt  part  of  the 
 homily  whence  hee  citeth  them  bee  vndoubtedly  coun- 
 terfeitc,  asappeareth  hy  the  matters  of  ftory  in  the  bc- 
 o       tbifi  ad   S^"^"S  which  cannot  agree  to  the  time  of  Chryfo- 
 €i>riitibom.i6.  Itomc  ,   yet  the  authour  of  the  beginning  hach  taken 
 the  latter  and  greater  parte  thereof  out  ot  a  '  fcrmon 
 of  Chryfoftomc  otherwhere :  but  the  wordes  that  hee 
 citeth  are  not  fpoken  of  Gonftantine  as  hee  pretendcth 
 them  to  bee.  Which  to  colour  and  hide  that  his  Reader 
 might  not  take  knowledge  of  it,hee  altereth  the  Tenje 
 wherein  Ghryfoftomefpeaketh.  Chryfoftomc  layth,H«r 
 that  is reuefied:  M.Biiho^ {kith f  hee  thitrvas  ,  Chryfo- 
 ^omc  Cakhf  he goeth:  M.  Bifhop  faith,  ^f<?  jrwr,  Chryfo- 
 ftomc fay  th,/;<r^/!?W<r//;;  M.Biihopfaitli,  hee  flood  humbly 
 ^r^i»^,d*f.  which  albeit  the  courle  of  his  fpeech  fcemeth 
 to  require,  yet  in  as  much  as  vnder  pretefe  therot  he  plain- 
 ly altereth  the  meaning  of  Chryfoftome,  hee  cannot  bee 
 cxcufed  of  dealing  imdy  with  his  Maiefty  in  citing  him 
 
 in 
 
Epiflle  to  the  K^n^.  i  y  ? 
 
 in  chat  fort.  For  Chryfoltomc  fpeaking  m  ihcprefenttcnfi 
 dotli  thereby  plainely  iliew  that  Jic  nicaneth  that  winch  iie 
 fayth,  asindcede  he  doch  of  die  Emperourthat  chcn  was 
 when  he  fpakechcfe  words  which  was  the  Emperour  Area 
 dius,  aboue  threeicorc  yeercs  after  the  death  oF  Conllan- 
 rine,   For  foonc  after  the  beginning  orthc  rcignc  of  Ar- 
 cadius,  Chryfoltoine  beingbdbreaprieft  of  the  church  of 
 Antiochjfucceeded  Nc6larius  in  the  Bifhopncke  of  Con- 
 ftancinople  where  lie  dcliuercd  thele  words.  Of  Arcadius 
 tlicn  Chryfollome  fayth  tliat  which  iie  fayth ;  of  Conftan- 
 tine  hec  fayth  ic  not.  But  of  Conftantine  it  is  that  wc  en- 
 quire: for  what  others  did  after  the  time  of  Conftantine, 
 fupcrftition  more  and  more  increafing,  it  nothing  conccr- 
 ncth  liim   Yea  and  howfoeuer  Cliryfoftomc  there,  to  am^ 
 plifie  the  glory  of  the  martyrs,  which  is  the  matter  that  he 
 hath  in  hand,doe  alleage  what  the  Emperour  de  fa5ioy  did, 
 ycthisownegroundesofdo6trincocherwlicrc  arc  fuffici- 
 cnt  toperfwadcvschatiiee  himfelfc  approoued  not  any 
 fuchfuperltitious  inuocation  ;  thereby  fhcyving  that  m 
 that  allegation  he  dealt  but  as  Oratours arc  woont  to  doe 
 who  apprehend  euery  thing  that  may  probably  make  for 
 theprefentturne,  howfoeuer  the  lame  happily  be  not  fb 
 conlonant  to  their  owne  precepts  otherwifc.  For  liee  him-  f  chnfofi  bom, 
 {cite  tcachcththat to  Gody to  lelus  Chrift  ^tve nccdc^ ko por-^  ij.t'x  yarijs  im 
 ter^no  mediatoury  no  officer^  hut  encn  to  fay  ,  Haue  mercie  ^'^th.locis. 
 vponm?y  andhcervtllforthveithbe  prejent  vnto  vs  ^    And  ^ 
 for  example  hereot  he  commendetJi '  therptfedom;  of  the  " 
 Tvom  ra  of  Qmixan y  that  Jhccintreatcd not  lam'S^norm.-de 
 reej-te^to  lohtiy  nyrrv^ntto  "Peter^  nor  looked  to  the   vehole 
 company  of  the  Ap'>fi'.es  ^  nor  fought  for  any  mediitoarjbtit 
 too^e repentance  to  hee  her aduocate^  andfow^ntto  the  v~rfe'>  Hovwltpro- 
 fonntaine.    He  teacheth  that ''  with  Godwee  accde  no  inter-  f«'!-EHangeiij 
 c:JfourSy  wechanenoneede  tointreate  others y  hnt  though  a  ''•"'♦4- 
 mi^be id  ne  andhAH? no proUonr  tofpeake  forhim,  but  by 
 hintfilfepr^yto  God^h:PK:lbcmade  piirt.:k^r  cf  his  req'4(fi^ 
 But  what  opinion  die  ancient  church  had  of  worlbipping 
 
 of 
 
1 79        Tie  Ar^l^er  to  D.  Sifh'ps 
 
 of  lepulchers  an  J  iiiuocation  of  Saints  it  hath  beenc  before 
 declared  :itisrul-ficicnthcrethatwceacquic  Conftantine 
 horn  the  opinion  and  piaitife  thereof.  But  the  thing  th;.c 
 is  (poken  of  Coiiitantinc  in  the  place  cited  is,  that  h/s  fonne 
 thought  it  a  great  honokr  th^':t  he  might  Uj  his  fathers  body  in 
 the  porch  or  entry  sf S.Peter. Vs/lwch^'^QQQh  howfocuer  it 
 proceeded  from  Chryfollorae  is  much  different  from  the 
 certaineandvndoubtedftoryofConftantines  buriall,  of 
 whom  Eufcbias  dedareth  that  building  a  fumptuous  and 
 ftately  church  for  a  memoriall  of  the  tweiue  Apoflles  hec 
 I  ^^fgyjt  yif^  did  there  alfo  erc6l  ^tvfelue goodly plUrs^^wdi  fo placed  them 
 Conjimit,  lib.^.  asto  hauc  intliemiddellatombc  and  buriall  for  |his  ownc 
 €aj>.6o,  body  «This  Conftantine  aiTumed  to  himlelieas  a  matter  of 
 
 his  own  difpofition  and  agreeing  to  hisimperiall  ftate,and 
 left  it  not  as  an  honor  of  religious  courtcfie  to  be  procured 
 by  his  fonnc.  And  therefore  wee  cannot  fee  how  Chryfo- 
 ftome  fhouldiuftly  fay  that  his  fonne  thought  it  an  ho- 
 nour done  to  his  father ,  thathee  might  lay  his  body  in 
 S.  Peters  porch,  vnlefl'e  wee  flioulde  thinke  that  they  did 
 him  an  honour  to  lay  him  in  the  buriall  which  hee  Wmfclfe 
 had  prouided  for  hirafelfe.  But  let  this  pafle  as  beeing  no- 
 thing to  the  purpofe  :  oncly  letM.Bilhop  remember  that 
 he  hath  done  Conftantine  wrong  in  making  Chry  Ibftomc 
 to  report  of  him  that  which  indeed  hee  reported  not ,  and 
 therefore  as  yet  we  haueno  proofe  that  Conftantine  was  of 
 the  lame  opinion  m  matter  of  religion  with  the  prefent 
 church  of  Komc, 
 
 26.  W.  Bishop. 
 
 jLufeh  ie  yiu        Hefurther'tooke  order  for  the  hurytKg  of  his  own  body  i»  the 
 
 fr'Ir'''        ^^'^'^^fi^f*f'^Tomlesofthetw(flue  ^poflles,  th.it ^after  his 
 
 'lbid.c4b.71.     ^^*^  ^^  might  be  partaker  of  the  prayers,  which  fhould  be 
 
 there  offered  in  the  honour  of  the  Apoftles.  Ntyther  was 
 
 hefrafirated  of  his  holy  dejire ,  for  as  itfclloweth  in  the  7 1 « 
 
 Chafi§f the  fame  booke^t  hisfunerals^he  feeple  ioinwgwith 
 
 the 
 
EpMe  to  the  fQn^  i  yy 
 
 tl}efriefts,'rvith  mar.y  tearcs,  ar: d great  fghes^  powrcd  out 
 praicrstor  the  good  Empcrouis  foule, 
 
 R.  Abbot* 
 
 Thck  tvnelfie pilUrs  bcforc-namcd,  ercikdby  Con- 
 ftantinetoanlwcr  the  number  of  ihc  tvvcUie  ApolUcs, 
 wherewith  for  princely  Hate  he  enuironed  the  place  ot  his 
 owncburialljMtBifliopby  his  skill  ot  irctaiiiorphinng 
 luth  turned  into  the  tcntbes  of  the  tyvtlue  KA'pcftiesy  w  hercas 
 there  was  not  any  one  ctthe  Apoltles  buried  or  entoiTibcd 
 there.   Againe/he  goeth  about  to  perfwade  his  iVlaieftic 
 amatterasofConftantines  intention,  which  was  indeed 
 no  other  but  the  hiftorians  iniudicious  and  prelunicd  ap- 
 pIication,and  yet  as  it  is  ItandethM.  Bifi'cp  inno  fteedc 
 atall,  Lctliim  giueiiieleauetocenriirc  Eufcbius  a  little, 
 becaufc  the  *  Canons  of  his  ovvnc  church   hauc  cenfurcd  *  ^'Jf/*  ^'^*' 
 hini  much  more.   ByEufebius  himfclfc  it  is  plainethat  pj*  /    £'^'^* 
 ConOantine  at  the  firlt  acquamtcd  no  man  with  his  pur-  i^mana. 
 pofe  in  the  building  of  thole  twclue  pillars:  but  forfooth 
 at  the  Lijl  it  was  plainly fof^rd  by  c.lmtn  what  he  me  nt  ther-  ^  £uftbM  ytt4 
 by.    Yet  Conftantiredid  no  more  but  onely  take  order  ^'>«/'«"^W.4» 
 that  his  body  fliould  be  buried  there,  but  Eufebius  ma-  ^''^■^^* 
 keth  conftru6lion  what  he  thought  thereof   long  before 
 when  by  his  cwne  conlciTion  he  faide  nothing.    L  onftan- 
 tinepraied  not  for  his'  fathers  fcule  at  the  performance  'D' '>'>'*  Cen. 
 ofhisibneraIs,ncrwifhcd  any  praicrstobec  made  after  ^ '*"'•''« «''"'i^« 
 his  death  for  his  ownc  fcule,   but  hauing  receiucdbap- 
 tifine newly  before  his  death,  profcflcda  ihdt'aii  hope 
 thatnecdcthno(uchafter-praiers;°  KcwIkMcw  tha  lam  ^^ iLidAib.^,,': 
 indeed  a  blejfd  and  hapfy  man:  that  Cjcdhdth  accouy.  ted  mce  <"«/■.  6^:< 
 v>oonhyof;mmortaUlifc,andthatiAm  ticw  m.idc  par-akir 
 •f  the  light  of  Cod.    Andwhcnthcy  that  Ikcd  about  him 
 wiflicd  him  longer  life. heanfw  ere d  '  that  hcch.:df:avat-  '  ^^'^* 
 tetned  the  true  lifeyay.dthat  none  hut  himfdfe  didt  rJt  rj}a)jd 
 •frphAt  hapfptejje  he  rras  made  partaker,  find  therefore  that 
 Aa  hi 
 
he  hAJienedandwoHld  not  delay  bis  g()i>igto  ht!  ^od.     Thus 
 Conlhuicine  died  oucrighc  a  Protellantjhe  craned  no  prai- 
 crstor  hisfoLile  lie  dreaded  wo  ir'urgacone  :  iiee  died  with 
 kbid.ca^*6^^  full  r.'(oiacion  of  going  imaiediady  co  his  God,    And 
 th us Eulcbias  fpeaketh  of" him:  ^^bout  n.one  .faith  hc^hee 
 wai  taken  vp  tJ  G)d,  leAui'^q^  to theffrctudths morta'lpdrt  of 
 himfclfe b'At at toHching  the  vud-:rli mditg  foyje,   the  more 
 dmne p.irt  bshgiam^dto  hi-s  Cjod,     Bu:  why  th.n  did  the 
 people  praie  tor  his  foulc?  jurely   not  to  dehuer  him 
 from  purgacorie :  no  man   did  imagine  him  co  bee  broi- 
 ling there:  no  man  made  quellion  buc  that  the  foulc  of 
 Conllantine  was  u\  heau^n.     They  praied  onely  co  cdtitie 
 their  loue  in  wilTiisig  well  to  him  to  whom  further  they 
 could  doe  nothing,euen  as  man/  amonglt  vs,  who  talk- 
 ing of  frinds  depai'Ced,are  woont  to  lay,  Godrefl  his  fade, 
 Godi  peace  be  with  his  fouls  ^    who  yet  uoCAfithltanding  de- 
 a         ride  and  defpifebodi  Purgatorie  and  the  Pope  :  euen  as 
 fe(fli.9.c<t.  1 1  ♦  Auftin  praied  for  his  mother  Monica,and  yet  faith,  ^  I  bee' 
 leenethat  thm  O  Loydhafl  already  don  thatth.it  I  re  que fl, bat 
 do  thopt  approve  thefreewiloffrings  of  my  month:  euen  as  Am- 
 brofcpraiedfortheempcronThcodolius.andyet  faith  of 
 h,AmhfofM\     1^1, j^  ^TheodofiHs beim  freed fi-om  d9Hbtfillfiiht d.nh  nmen- 
 toy  the  light  ey>erlajtmg,contt  nuailtranq mhtte  Qr  peace  &jor   . 
 the  thinges  that  hs  did  in  ths  body  r.iotceth   now  in  the  fr^iits 
 of  Gods  rewardhecanfe  he  loued  the  Lord  his  CJod^hy  hath  ob- 
 it       n      jtainsdthe  companic  of  the  5^;Wjeuenas  Charles  the  Great 
 ^4        11'-,     y^TOttto\<i\n^O'S\oH\\i%\2a\'^'to  hitue  int'rceffion  made 
 frofefinerrf       lov  Adrian  the  bilhopct  Bome  being  dead,  no:  d  ybt/ng, 
 iakhhc,bfitthathisfbfiL'is  atreflbutyet  to[h:w  ourfuivh^ 
 fdie^e  ar.d  lorn  to  jo  deare  a  friend.  \i  isPurgatorie  tint  Mt 
 Bithop  feeketh  for  in  praicrforthcdead.lt  Purgatory  be 
 notinpraier  forthedead,itferaethnothis  turne.  But  in 
 their  praiers  no  Purgatorie   was  implied,  as  was  beibrc 
 morcat  large  declared:they  fcrued  to  pro'efl'e  their  be-. 
 leefe  as  touching  the   hope   of  the  faitlifull  i\\  death, 
 audtoexpreiTeciieirlousto  them  of  whom  they  were 
 
 vndoubtedlic 
 
Epi/lle  to  the  IQtjg,  I'^p 
 
 vndoubtedly  pcrfwaded,  that  they  were  alrcadie  with  thi 
 Lord. 
 
 27.   W.  Bishop 
 
 Jgaine  at  afoh  mnefefifi  i^hich  he  held  a  the  dedication  cf 
 the  C  harch  bmlt  by  him  m    lirufaU  m:  feme  if  his  Clergte 
 freachcdandexfofindcdtheholieScrtptfires :  andoihcr/cwc  JMemdtyiu 
 Vfith  vnblcudy  SacrificCj  and  Wyfticall  confccrations,  ap~  ^"^fi'^ib-A* 
 feafcd  the  Codhead^a^dfraicdfor  the  health  of  the  'Prince*  "  '*^' 
 
 R   Abbot.    . 
 
 This  IS  as  much  as  if  W.  Bifiiop  fhculd  fay,  that  vpon 
 the  Coronation  day  of  liis  niaicftic,  our  minifttrs  and  cler- 
 gic  in  cur  folemneaflembhcs  do  preach  tJic  word  of  God, 
 and  adniiniller  the  holy  communion  with  thanklgiuingto 
 God  for  his  mcrcie,and  by  tliis   mcmoriall  of  the  paflion 
 ofChrift  entreating  God  for  the  forgiucnefic  of  our  fins 
 and  continuance  cfhi^gcodneflctovvardesvs  :  therefore 
 both  Ijis  Waicftie  and  wee  all  arc  of  tlie  fame  opinion  in 
 matter  of  religion  with  the  prefent  church  of  Rome.  Let 
 him  vie  the  beft  ftrengih  hcecsn,  yetfhallhenotby  the 
 words  of  Euftbius  proouc  any  other  thing  then  done  vn- 
 dcr  Conftantine,  butwhatby  vsvnder  his  moflexceUent 
 Maitrtie  is  dene  at  this  prefent  time.    For  w  hat  ?  becaufc 
 "EvikhiuhmQTiiionQXhvr.blofidyfAcrtfice  muft  wcehcercby 
 concciuc  to  be  ment  the  lacrificc  of  the  mafic,  a  true  ana 
 rcallfacrifice  wherein  the  very  body  and  bloud  of  chriftc 
 really  and  fubitantiallyprclent  is  offeredtoGcd  fbrpro- 
 pitiation  of  finnes  both  of  quic kc  and  dead :  Eufc bius  was 
 very  farre  from  any  fuch  meaning  teaching  vs  that '  ^/?r//? '  ^»0JtM' 
 hamr-g  gfcred  a  tnarnelousfairijice  ^  mcfi  cxccller.tcblation  '"'"'A'»'-E- 
 fciturjalhe.tiondw.diltUirvrAovsto  cjftr  %nto  Ccdamc-      *"  '  '  ' 
 mcric.ll cr nnii.mbri.nce ihtrccf  inflcedcf  a.  facrifice.     The 
 rimmbrtwce  cfwh'ch  fairtfice,  he  fajih,jj^^t'  hafte  U  arr.edto 
 A  ^  z  performf 
 
1 80         The  Jkfwer  to  T>.  Sifhops 
 
 terformeat  his  table  by  theftgnes  of  his  body  andbbv.d.  So 
 that  whereas  M,  Bilhop  would  haue  vs  to  bcleeue  a  reail 
 facrificejEufebius  telletli  vs  only  dta  remembrance  infieed 
 offlicrifice :  and  whereas  M.  Bilhop  would  haue  the  lacri  - 
 iicc  performed  by  the  very  body  and  bloud  of  Chnft* 
 Eufcbius  teileth  vs  that  ic  is  pcitormed  by  the fignes  of  his 
 body  and  bloud.  The  manner  ot  the  fathers  indeede  is  to  call 
 the  celebration  ofthelacrament  by  the  mxwzdiajacr.fice 
 *  JmuR  epif}  t>ecaule  as  S.  Auitm  obferucth  touciijng  tiiat  point,  ^fh~ 
 J  ^.  **  crjmenrs  doe  take  the  mme  of  the  thinges  vph.reofthey  are  fa- 
 
 craments  becanfe  of  th:^refemb/ar:ce  th.it  they  hjue  to  the  fame 
 thmgr.  et^cn  as  thefacrament  if(^hri(ics  body  is  in  fome  fort  his 
 body,    and  the  (acrament  ofChrifiiS  bhud  is  in  fome  fort  his 
 blond,  and  though  Ckrififuffer.d  btit  once^  jet  becaufe  of  the 
 celebration  0}  thefacram^ht  tt  is  called  the  day  ofchriji  tp.iffS 
 nvhereintve  k^cpe the  meminallthsreof  andthough (fhrtfl  « 
 himfelfe  werefacrt^cedb'^t  once,yetinafacramsy2t  ormyfltry 
 he  is  eH-^ry  day facrijicedfjr  the  people:  not   in  himfelfe  y  but 
 =  Cont.Pau^^     in  a mjflerie ;  cucn  as  cHewhere  he  faith :  that '  theflefh  and 
 iiamch.Ub.  x  o.  yiQij^ofChrifi  ffafriflce  wasgiuen  in  Jjts  paffion  in  very  truth, 
 but afierhi<:afcenfionis  celebrateubj  afacramentofremem-^ 
 ^r«tw^.And  thus  thetathersthemleiues  declared  their  own 
 meaning  purpofcly  and  profeffedly,  ^  tve  offer mt  another 
 ^  V  r  ^'  f^^^ffi-^^^^  alwaies  the  fame, yea  rather  we  yvorke  the  remem- 
 Hth.io.  brance  ofafacrifce : "  JVe  offrr  him  the  fame  alwnies  or  rather 
 
 «  Thiophyl  in.    vos  make  a  remembrance  of  the  offeri?7g  of  htm  as  ifhee  were 
 H:b.\o.  n»iv  offered  or  facrificed  :  ^  We  doe  not  off .r  another  facrifice 
 
 f  Tntodoret^in   y.^^  doe  performs  a  remembrance  of  that  one  and  fauiiqfacri- 
 '  '  fice,  thtt by  beholdiagthe figures  orfgnes  we  may  callto  mind 
 
 thefuff  rings  that  he  vndertooke  for  vs.  And  iieretoferuc 
 s  Cypr.Ub,!.  the  words  of  Cyprian:  ^  Inall  our  fieri ficesws  makementi- 
 sfift.  J.  on  of  the  Lordspaffton^for  thepaffton  of  the  Lord  is  th.-  facri- 
 
 fice  which  we  offer.  For  ihhe  paJJIm  ofChnfi  be  the  facrificc 
 which  we  offer,  our  facrificc  cannot  be  a  facrifice  no  we  re- 
 ally offered,  becaufe  chrifte  now  fufFcreth  not  his  paflion 
 Ecally,  and  therefore  it  is  but  onely  a  memoriall  of  the  fa* 
 
 crifice 
 
Epijlle  to  the  Kj)ig,  i  g  j 
 
 crificcofliispafTion,  ofwhichS.Auflin  trucly  faith,  ''/tr  h  ^ughfl.  cent. 
 thefoiiercitgneardontlpruefacnficethcbUkdofChYiji:  vias  a'ufr'.AT.U^.  fty 
 Jhedforvsj  tlutwecinay  vndcritande  tl.at  thjhcadmgoff'f^"^-^*'^''"*' 
 C/>n/?/i^/(7^^,wliiclnvasonclyvpon  t)iccroire,w<istlieon  ^  * 
 ly  true  (acrifice,  and  our  lacriHcc  only  lo  called  for  that  it  is 
 thcrelcmblanceand    remembrance thercot-.    Which  is 
 ineuicably  and  inuincibly  deduced  irom  a  principle  u  hich 
 Bellarmine  himftlte  cannot  but  acknovvlcdec  and  vccldc  .  „„        . 
 vnto,  ror      t9atrfieanarcMLlJ,^icriji:ethereisnecej]anea  ^^p-^l^jj  ^  ^^j 
 true  andrsalt death  or  defiro^tngofths  thing  picrificcd.    But  z.  (^  27. 
 there  is  now  no  true  and  reall  death  or  dtltroying  of  the 
 body  of  chrifte,  and  tlieretore  no^i'  there  can  be  no  true 
 and  reall  Sacrifice   thereof     With  which   argument  the 
 great  leluite  is  fo  troubled  as  that  he  ftaggerech  hke  a 
 drunken  man,  and  indeed  knowcth  not  what  to  fay,  ney- 
 ther  can  M.Billiop  with  all  his  fcUowes    deuilealalueto 
 helpe  that  fore.  The  leluite  telleth  vsforanfwere  to  the 
 matter  that  hy  confecration  the  body  ofCh^-iJi  is  ordcinedti  a 
 true^reAll,^  externall alteration  and  dcfiruUion.  By  confe- 
 cration  then  the  bodyotChrift  is  ordeined  and  prepared 
 to  that  deftrudbon,  butnotyetdertroyed,  and  therefore 
 in  confecration  is  no  facrifice,  and  how  then  ftandeth  it 
 which  afterwards  he  faitli    that  the  Apofiles  didficrtfce  by 
 confecration  ?  He  telleth  v?  that^^  confecration  the  bodte  of 
 (^  hrtfi  rcceiui  th  the  forme  of  food  ^  and  food  is  ordcinedfor  ca^ 
 ting.and  conft  quentlyfor  alteration  and  d  Jirfi^icn.But  th  en 
 there  can  be  no  facrifice  till  it  be  food  indeed,  becaule  till 
 it  be  food  there  can  be  no  alteration  nor  dcftrucbon.  So 
 that  the  facrifice  dependeth  vpon  that  which  the  pricfl  ea- 
 teth,  andiftheprielteatnot,  then  there  is  no  Sacrifice. 
 And  what  if  he  doe  cate  and  according  to  the  cafe.s  that 
 they  put  doc  after  hismafle  caltit  vp  ag;iinc  before  it  re- 
 cciije  any  alteration ;  is  there  then  a  iacr/ficc  or  not  ?  For 
 Thomas  Aquinastellcth  vs  that ''  the  bodte  cfChnfi  remain  i    ,  . 
 
 uethin'jheJ}.mJckefo/ongas  the  f^bf}.w:e  of  bread  wou.'d  re-  t,irr,?.'j.£o. 
 m.itnetfitwerethire'Jo  that  it  bctorc digeltion iic  caft  V)i"»  -irt,^  tmerf. 
 Aa  3  cUt 
 
1 8i  Tie  Anfi^er  to  V,  ^tpops 
 
 that  which  he  hath  eaten,  it  is  (till  the  body  of  chrift :  and 
 1  would  then  know  wherlier  there  hauc  becne  a  lacrifice  or 
 not  B  Bellarmine  telleth  vs  that  the  altemigand  deilroy- 
 ing  of  the  body  of  chnlt  which  miift  make  it  a  facrifice 
 confilleth  in  this  that  it  doth  amittcre  cjfefacrameKtalc 
 ioofe  the Jacr^ment^li  being  of  it,  But  in  this  cafe  it  hath  not 
 yet  loft  his  facramentall  being :  therefore  as  yet  it  cannot 
 be  affirmed  to  be  a  facrifice.  Yea  and  die  Icofing   of  that 
 facramentall  being  is  no  true  and  rcaii  dellroying  of  the 
 body  of  chrifte :  how  then  is  there  a  true  ^nd  reall  lacrificc 
 of  the  fame  body  ?  And  how  is  this  loofing  ohhcfacra- 
 mentailbeing  thereof?  forlooth  defmit  ejfe  in  aitari'.it  ceafetb 
 to  be  vpon  the  altar*  But  it  muft  haue  the  being  of  a  facnfice 
 vpon  the  altar  or  not  at  all.  For  there  it  is  a  facrifice  where 
 it  IS  offered ;  but  vpon  the  altar  it  is  offered;thcrcfcre  vpon 
 the  altar  it  muft  haue  the  condition  of  a  facrifice,  and  not 
 by  being  taken  from  the  altar.  And  what  if  it  be  not  taken 
 from  the  altar  at  all ,  fhall  this  againe  lunder  the  facrfficc.^ 
 Howfocucr  that  bcjlhall  we  fay  that  the  ceafing  of  the  bo- 
 dy of  chrift  to  be  vpon  the  altar  is  a  true  and  reall  deftroy- 
 ing  thereof?  When  Jfaac  was  bound  and  laid  vpon  the  al- 
 tar, and  was  then  againe  vnbound  and  taken  trom  the  al- 
 tar, might  it  be  faid  thereupon  tliat  he  was  truly  and  rcallv 
 deftroyed  /'He  addeth  further,  definite ffe  cibusfe^fbilisj 
 it  ceafeth  to  befertfiblefood.  But  that  it  ceaiech  not  to  be  but 
 in  the  priefts  belly :  lb  that  inthepriefts  belly  is  the  aftof 
 facrificcjor  el(e  there  is  no  facrifice  at  all.  A  goodly  matter 
 that  the  prieftes  belly  is  become  the  altar  where  chrift 
 muft  be  lacrificed  for  theforgiuenefl'e  ofthe  fins  ofquicke 
 and  dcad.Let  vs  heare,  M.Biihopjhow  you  free  your  felfe 
 from  this  imputation;  all  thelefuites  learning  could  not 
 do  ir,Iet  vs  fee  what  help  you  can  yeeld  him  in  this  behalf. 
 Now  as  the  name  of  facrifice,  fo  th  e  name  o  ^vnbloptdyfa- 
 crifice  hath  a  far  other  meaning  with  the  fathers  the  M  ^\- 
 fliop  gathcrcth  thcrof,not  being  oppofed  to  the  facnfice 
 pf  chrift  vpon  the  crolJe^buc  to  the  bloudly  facrificcs  of  tlie 
 
 Icves 
 
Fpiftle  to  the  IQ?i^^.  iS^ 
 
 lewcs in  the  killing  of  llieep  and  oxen  ^nu  fuch  ocher  like 
 ^Alnt'^fi nil thtyig! ,;tmmg^ji them bewgpfirgdwnh  l;l)yd.hn(\  ,  „  , 
 this  is  p  ain  by  cheauclior  of  die  Apoltolicke  conllicutions  * 
 
 vnder  ihe  name  o'i Clemens, \\\\o  uiaking a  compaafon  be- 
 C  wixc  the  leivcs  and  vs  aiiiongll  other  points  lettcth  down 
 this,"  Infiecdofbloitdyficnficehc  h^tth  ordehedarcafonablc 
 VnhloMdyAMdmyfticullfayftficei  whuhformemonall  of  the""^  J"'"^^"/^'^* 
 Lords  dcnth  is  ceLbrated by  the fig/xsoj his  body  and  blo/d^^^^    '      '  *  * 
 cxprclly  to  the  Giinc  purpoie  as  Eulebius  hath  before  fpo- 
 ken.   Where  albeit  he  apply  tiie  nanic  vnblo::dy  Purt- 
 jice  to  the  Lordes  fuppcr,  yet  how  f arre  from  die  meaning 
 ofatrueandreallfacnfice,  letlullinus  Martyr  teach  vs, 
 who  laith, "  thiitpr.ucrs  ayidth.itiksgt'iiigs  are  the  only  facri"*  htftinM^itt. 
 jices  th,it  Chrijiuns  h.me  recc  tnedto  ojfcr^iLit  by  thctr  dry  (^  diaUum  Try 
 mo'ifi  nourt^imcYit  (  that  is  the  outward  elements  of  bread  ^'''""* 
 and  wine  )they  may  be  ^dmonifl^cd  ofthofe  thiy.gs  rthi.h  God 
 the  fonn?  of  (jodhaih  f tigered  for  them,  plainely  inftrii6ling 
 vsdiatiathc  (acrament  of  the  bo  Jy  andbloudof  chrilt 
 there  is  nothing  elle  ment  by  the  name  of  vnbL  udyfAcnfice 
 butoaly  praicrandthankfull    remembrance  ofthatlacri- 
 fice  which  chnit  the  (onnc  ofGjd  hath  cfF.red  for  vs. 
 In  a  woorde  vcrv  cuident  and  plamc  it  is  that  by  the  name 
 oivnbbudyf.icrtfice  tlicy  noted  die  wliolelpiricujill  wor- 
 lliipofCjodjWliich  is  recommended  vnto  vs  without  that 
 carnal  I  feruice  which  by  bloud  was  perforiiied  in  the  law. 
 So  Cyril faietiithat  "  Godh.v.iiu^cut o^ a,llb!oridyf.:cr fi  cs"  CnlLCont. 
 hathtxHght  vsbychrifl  tj  ivorfhip  him  infptnt  i  iid  traw,^''*^'*'*'^'^'^ 
 and  thereby  o^iuedivs  to  vnderituide  that  to  offer  the  ^'^• 
 bbkdj  facrtfic^  is  to  worHiip  God  injpirit  ar.dtr^ithy  wlut-h 
 he  further  cxprcfll-rh  in  anodier  place  laying  ^  th-.trpeeh.t-     '  ■^^* 
 uittr  left  thegrojjs  mid  Cumuli ji  mice  of  the  lerrcs  ao  v/efp:ri~ 
 ttiJUl andme  Jtall facr fices,  off'-riNg  ts  God  forafw^ctpiucur 
 filth,  hope,  char ty^  i' fitcc,    conimenciei  cbede,:ce^  £^"-l  ''''"'""'"•"' 
 tlenffi-,  crntimtallpr  yflsandoth-rvrtues.    Tiius  0>.cu- ^ '    JV  j    .  . 
 mcniu > dcrincih  Uh-v  bluHdyfunficL'  to  confill/»  v;^TPes  ,„n>ijirai.ii. 
 MdhjmncSAtid praters  vnto  God^  and  ]Lvikh'\Ui' h-- pi.re  ■  nd .  an^.Ub.u 
 
 hoi) 
 
1  §4        ^'^  Anfwer  to  DM/hopf 
 
 ijhid.  ^5/y)j;ffr%j,  and  confoundingitfo  often  with  ''  thereajo- 
 
 mif/e/emice cf God  commcndcdto  vs  by  tlic  ApoftleS* 
 
 Paul,  teachetii  vs  that  ic  Ilandeth '  irt  gtutrtg  vp  cur  bodies  to 
 
 *  i^ow.ii.i.      be  a  lifitngfftcrifice  hely  and'acccfiable  -vnto  GW^fcnd  at  large 
 
 d^kxhtthitlhus:  PVefacr'tjicea^idbHrf^eiKcenJe,  one  w^y^ 
 
 celebrating  the  remembrance  cf  thmt great  [acrifite  by  the  my 
 
 Jieries  which  he  hath  deliuered  andQUiir.gihankesjor  ourjal' 
 
 nation^  artdoffcring  religiem  and  denout  hymnes  and  praters 
 
 to^od  :  anctherwaycofijecratingourfeltteswholyvntohimt 
 
 and  dedicatingcur  Jelues  both  in  body  and  fin  le  to  his  high 
 
 fricfleuenthenveorde  lefiisChrtfi.     ihusCyril  faith  that 
 
 „  "^Jj    ^p'     "  ChriB  hath  innumerable  in  heapten  that  doe  ojfervntohim 
 
 tinM.pofh'  fp^^tuallandvnblcudyfacri^resy  and  we  hope  that  M.Bi- 
 
 ihop  will  not  hereupon  gather  that  the  Saints  {ay  Mafl'e 
 
 in  hcauen,but  will  take  the  fame  for  hymnes  andpratfes  and 
 
 r)??^»/^w/^^j,asbyCyrilhimfclfc  ic  is  expounded.    By 
 
 all  which  it  is  plaineand  euident  that  the  name  of  vnbUu' 
 
 dyfacrifice'm  the  language  of  the  fathers  foundeth  nothing 
 
 but  what  is  approoued  and  followed  in  the  dodrine  and 
 
 pra6lile  of  bur  church. 
 
 As  for  myfttcallconfecration  it  is  but  that  which  S.  Au- 
 
 •^jiuguft.in       ftin  fjpeaketh  of  concerning  baptifme,  ""  the  adding  of  the 
 
 han.traii.  8  o .     y^^fr^^  fg  ffy^  oHtward  element  te  make   thereof  a  facrament^ 
 
 whcrby  the  thing  that  in  nature  is  common  bccomirieth 
 
 »  ^?    J  J •  ;      my fticall  in  v(e,  ^  not  by  chanetna  the nat^ire  thereof,  but  by 
 
 adatnggracevnto nature*    And  tluis  bread  and  wine   by 
 
 conitctonon  cr fanSlification  through  the  woordof  God 
 
 become  wzjy?/ir^///Ji7;7fj  of  the  body  and  bloud  of  Chrifte, 
 
 '■Tbtod'duil.i.   yec  ""  they  doe  net  hereby  depart  from  their  natffre  cf  bread 
 
 and  wine,  but  they  continue jiill  in  their  former fubfianceand 
 
 figure  andforme,  though  vnderltood  tc  be  that  ih^y  are  now 
 
 made^  myfitculljignes  of  chrilles  body  and  bloud,     and 
 
 therefore vfed  with  reuerencc  accordingly.  Tor'- myjieriej 
 
 •  Chryftfiom.     are  ft  called^     as  Cliryfoftom  faith,  becaufe  wee  doe  not  fee 
 
 m.iXer.hom'  7.  therein  that  which  we  beleeue,  but  we  fee  one  thing  er  beleeue 
 
 another*    The vnbeleeuer j^ithbSf  hearingof  the  water  of 
 
 baptifme 
 
Epl^ktothelQng.  185 
 
 kaftifme  tak<  th  it  to  he  mecn  ly  yvat(r»  tf.t  I  doe  r.ct  btirdyji  e 
 that  nhih  iJee,Lht  I  be  held  t  hi  rein  i  he  clenf^g  ofthejctde  by 
 the  hen  oh  a  ^     1  0  uiiichpurpolc  itisiaicic  by  theNiccncb  -     .,^,. 
 counctli  ^  Our kaftijme  m^jt  be  coijidindnct  rvith  bcdt/yar,f,g„d.txCut' 
 etes  bfitwith  theaes  if  the  fntr,de.'l  hcufetH  rpatcr.but  corJi'btrt.TonJJdlL 
 der the ptwer of  Codhtddininihe tvater,  ihinkethc  vraterto 
 befhlliftheJarU^ipCAtUncfthe  holyghcji  ard  oj  duke  fire, 
 ^oihcxcicit"  the facr^mtnts  vhuh  rve  rccctue  cfthe  body ^    '  "/'^""^Zr 
 and  b/oud  of  Chrtjt  ^rt  to  our  Imh  by  this  n^yfticall  confe-y?,"/' 
 cration  a  diuine  thtig^&rve  thereby  (  being  ducly  partakers 
 therof  j^sr^"  made  fa;  t^.kerjofthe  diutne  nature^  and  yet  there 
 ceafeth  tic  t  to  be  thejubfia^ce  or  nature  of  bread    and  ntne. 
 Wliercforc neither  in  vnblohdyfcnfice r.crm  nyfttcallcon- 
 feir^tion  hath    M.  Bifhop  toiind  any  tlung  tohelpc  him 
 fclte,norhath  yet  any  good  ground  whereupon  to  affirmc 
 that  Lcnlhntine  was  ot  the  fame  opinion  in  matter  of  re- 
 ligion wuh  the  prefcntchurcli  of  Rome* 
 
 28,    W,  Bishop* 
 
 MoreoHer  thti^alous  emp^ttr  reprehended  Acefius  {4 ,  SoXpmtn,  Ub.u 
 Nouatian  heretkks)forjayt  g,  th.  t  tt  tvasnotm  the  power  ef'^'ft'Ecdyca^. 
 *Prtefls,bfit  cfGod  ondy  toforgtuejir.nejy  *  ^  * 
 
 R.  Abbo  t. 
 
 I  f  M .  Bifhop  had  but  the  common  honefty  of  a  man, 
 hec  would  not  thus  fcckc  to  delude  any  man,  much  ieflc 
 deale  thus  vndutifully  aud  dilloially  with  iiis  prince.  Hec 
 cannot  but  know  it  hee  know  the  iloric  at  all.  but  that  in 
 ihismaterofAcclius there  IS  nothing  cither  for  him  or 
 agamllvsinanycontroucrfiebctwxitvsand  them. In  the  »  TheoJom* 
 tune  otDccius  the  cmperour*  there  were  m^nie  that  ioxf>^r*t.fabMl.li. 
 fcare  and  by  extremitie  of  tonnent  did  renounce  their  i''""^"**** 
 faithjand  yeeldcd  ro  facrifice  vnto  idols.  Otthefe  there 
 grew  queilion  afterwards,  whether  they  were  vppon 
 Bb  their 
 
1 86  jfte  Anfwer  to  VMJhops 
 
 their  repentance  to  be  admitted  to  the  communion  of  the 
 church  or  not.    Nouatus  defended  that  they  were  not  to 
 be  any  more  rcceiued  to  thefcllovvfhip  of  the  church,  and 
 added  Further  that  no  man  fo  falling  could  be  put  in  hope 
 «►  Eufth.hifi.     oi  faluation/^/^. />  he  did  afterwards  nl  things  fermnmg  .to 
 EccHib.6.        repentance  and  conf^JJim  of  the  faith  ofChrifi.  Heereupon  he 
 f<i.4z.  and  his  followers  rirft  withdrawing  themlelues,  were  ex- 
 
 communicated and  feparated  from  the  church.  Accfius 
 afterwards  £t  the  time  of  the  Niccne  Councellwasa  bi- 
 « 5ocrat.hifi.    fhop  of  this  fadion.  '  Gonftantmc  defirous  to  bring  all  to 
 Lb.zca.T,       vnuic  and  concord,  lent  tor  the  fame  Accfiustobceprc- 
 SapTt '        ^"^  attheCouncell,and  all  being  there  ended,  asked  of 
 him  how  he  did  approue  thofe  things  that  were  agreed 
 vpcn  concerning  the  rule  of  faith  and  obferuation  ot  Ea- 
 fler.  He  lignified  his  liking  thereof  as  which  iiad  tcltimo- 
 nic  from  the  vcrie  time  of  die  Apoftles.  The  emperour 
 demaundcth  why  then  he  did  not  communicate  with  the 
 church?  Acefius  heereupon  teporteth  the  whole  matter 
 that  befell  vpon  the  pcrfecution  of  Dccius  the  emperour 
 and  propoundeth  the  obferuation  of  a  very  rigorous  Qzt^ 
 non,that they yvho after Baftij^e Sd fall tnto    that  ki/^deof 
 Jinnerphich  the  Scriptures  callthefinne  vnto  death,  Jhoiild not 
 hee  j;artakcrs  cfthe  holy  myfterteSjijutJhoHld  bee  exhorted  to. 
 repentance  andexpeEithe  hope  offorgiueneJfe^notatthepriefiS' 
 hands  but  of  Godywho  both  can  and  hath  authoritie  toforgiue 
 fins*  To  whom  Conftantine  an(wered,/=Fife;'  then^  -^cefius. 
 fet  vp  a  ladder  for  thjfelfe^&go  thou  alone  to  heaueuMWhcte 
 we  are  firft  to  obferuethat  M.Bifhop  mifrcporteth  the 
 wordes  of  Acefius,as  if  he  had  wholly  denied  to  the  mini- . 
 fterie  of  the  church  tlie  power  o^remittingfinnesj  whereas 
 ^  lie  denied  onely  the  power  to  remit  **  «//W  peccati  genus ^ 
 
 7«w?»!'i%«/r*'^'^^^''^"^'^''^^»"^^^"^"8  thereby  mortall  and  greeuous 
 ^  *finne,mifundcr{fandingto  thatpurpofe  andmilapplying. 
 •  J.  iohn.s.i6,  ^^^c  words  of S«  John, '  There  if  afin  vnto  death  y  for  rohtck: 
 1  Jay  not  that  men  /bouldprayjn  which  point  we  altogither 
 difterfromAcefius,  affirming  that  the  church  doth  not 
 
 a  forgiue 
 
Eptjlle  to  the  IQng.  i  tj 
 
 forgiue  lefTcr  finncs  onclyjbut  alio  greater :  yea  with  Am- 
 brolc  we  make  greater  finnes  the  more  fpeciall  ,f  ubic  61  off  ^^tr*/  de 
 tins  rcmirtionj  becaule  ^ greater fals  are  to  befu^fortedmih  pcement.  /»*,  i . 
 the  greater jiates,  and  men  m  moll  hainoas  hnncs  do  moll  f"/*-  *• 
 liardly  ycelde  latista6lion  and  comfort  to  themfelues*  A- 
 gaincwearetonote  ,  that  the  matter  iieerc  Ipoken  of  is 
 not  that  PopiHi  priuateabfolution  which  M,  Bilhop  hecrc 
 dccietfullyrccommendetlitohisMaiellie,  a  tiling  wiiich 
 neyther  Conllantinc  nor  Acefius  euerimagined  or  drea- 
 med of,  as  It  is  now  pra6li(ed  in  the  chiircii  ot  Kome ,  but 
 It  is  ratlicrthepublickeabfoiution  and  forgiuenefle  of  tlic 
 churchwhereby  men  excommunicated  or  debarred  from 
 the  communion  lor  notorious  offences,  were  vpon  good 
 faiisfailio  &aflurancc  of  tlicir  true  repentance  rccciued  a- 
 gaine  to  be  partakers  of  the  table  of  tlie  Lord,    And  this 
 appeareth  plainly  by  tliepbrafeswliercby  tiiey  noted  this 
 forgtHcmjfe,^ conccdere facemyto grant reconcilemer.t  :^  tri-  tcypr'    it 
 bnere  commur.icatiottem,  to yceldpub/kkefcUovpfi/ip  ;  '  red"  lapfis. 
 dc re  comintinionenj.yto giue  them  the  conrntHmonagaiue. ^utit  ^  i^i'i 
 appearetli  more  plainly  by  iliat  which  S  Auftin  affirmeih  '  -'w'"/^'* 
 toliaucbecnc  ''  awarie  and  gtodprcnifi  of  the  auncient  J^""         '* 
 church  very  neere  to  the  Canon  wiiich  Acefius  vrged,  tiiat  k  5«7*r?.  tpifi, 
 in  notorious  and  great  offences  '  repentance y  and  confe-  ^4. 
 qiKntly  forgtfienejfe  fhould  becgraunted  but  onely  once,  '  Socrai.hifl, 
 winch  M.Billiop  will  not  conceiiie  of  tlieir  forgiuing  of    •^•^''''•'^* 
 finnes,and  by  tlie  church  it  was  not  denied  to  Icauc  iiopc 
 of  Gods  forgiueneile,  and  tlieifore  mull  needes  be  vnder- 
 llood  ofchnrch  fc rgiuenejfe,  to  bee  admitted  to  tlic  com- 
 munion againe.  Now  Acefius  wholly  denied  tliat  alter 
 baptif  nc  any  luch  fbrgiucncire  miglit  be  yeelded  to  noto- 
 rious offenders  :  hce  admitted  them  to  be  ^f mr^/;//,  and 
 would  iiaue  tlicm  exiiorted  to  true  repentance,  and  lo  left 
 to  God,  but  iiee  grauntcd  tliem  no  reconcilement  nor 
 rellitution  to  the  church  ♦    What  is  this  then  to  vs, 
 who  denie  noc  but  tliat  the  minifterie  of  the  Church 
 hatli  authontic  as  to  bindc  and  feparatc  0  fo  to  loole 
 
 B  b  2  and 
 
1 88  Tlye  Mf^tr  to  ©.  ^ijhofs  ^ 
 
 «i.C9r  17..0  aiukoreceiue  againe, '"  to  for^tney  to  comfort  ,  °  tore- 
 "G*/.^.'*      fiore  them  whome  the  forrowe  oF  their  finnes  hath  calt   : 
 downe  tliat  thiy  m:iy  not  bejwdioyved  vp  with  overmuch  hea 
 Hmejfe^  and  that  not  oncly  in  hnall  but  in  great  finnes  alio 
 not  once  onely  as  theauncient  church  did,  but  as  Chryio- 
 *  ^9""'*'  '^^'(^ '     ftome  againft  that  auncicnt  Canon  lay  d , "  Enter  if  thoa  re- 
 Ub.&,M'  19-..  .^  ^^ ,^  ^  thoufand times.  But  zlmforgwene^e  inforo  eccle- 
 
 _/;4  being  a  part  of  the  pubhck  dilupline  ot'  tiie  church 
 was  not  nor  is  m  ttfelfc  tliat  Wixidxproperly  we  call  frgtue^ 
 iiejfe  offimiJinsNArSy  bytffdfe  to  acquit  the  con  fcience  to 
 God«,  Albeit  we  denie  not  butthatthe  faithfuU  penitent 
 vppon  confciencecf  his  true  repentance,  by  profcfiion 
 wherof  he  is  acquitted  en  earth,  apprchcndeth  tnforo  con- 
 feientitu  that  by  Chrifthee  is  alio  acquitted  in  hcauen,be- 
 ?  M<tf .  18.18.    caufe  he  hath  fay  d,  ^  yvhatfoeuerye  hinde  m  earthy  (hdll  be 
 hound  tn  hcauenjandvphatfoeuerye  loofe  vpon  earth  (hathe  lo0~ 
 fed  in  heauen.  But  the  aflurance  of  tlMsforginenejfe  of  finnes 
 is  gathered  onely  by  a  eonfequcnt  of  that  which  the  mini* 
 'fter  dothjand  confifteth  not  as  the  popifh  priefl  iinaginetb 
 ai  theverya6titfelfe'ofminift;eriaIl  abfolution  .  The  of- 
 -  fcndour  by  excommunication  is  cut  off  from  the  body  of 
 tlie  church,  wherein  only  is  forgiucneflc  of  JfinneSj  and  out 
 of  the  fociety  whereof  there  is  no  forgiuenefle .     Which 
 cutting  olfnotwithftanding is  no  other  but  the  notificati- 
 on of  tlie  fentencc  of  God  whereby  he  ftoode  cutoff  be- 
 fore from  the  firft  afting  of  his  finne .  And  this  is  to  him 
 fo  long  as  he  fb  continueth  an  aff  urance  that  he  ftandcth  in 
 the  ftateofcondemnationjbecanfcChrift  hath  faid  ■»hat-' 
 ^  hhn.zo*zi    foeuerye  binde  on  earth  fhalbe  bound inheauaiy  and  "^  rvhofe 
 -finnes yee  retains  they  are  retained,  albeit  it  be  not  by  their 
 a6t  that  iic  is  firft  bound  in  heauen^  wiio  before  was  boiuid, 
 and  fhould  be  bound  in  heauen  though  in  earth  Jiee  be  not 
 bound:but  their  a6t  is  only  the  publication  and  teftmionie 
 ^thereof.  But  when  God  toucheth  his  heart  with  vnf  aincd 
 'repentance,  the  cafe  isfoorthwithaltercd  with  God,  ney- 
 ther  doe  wcc  doubt  but  from  the  firft  moment  he  is  with 
 
 God 
 
EpiJUe  to  the  fQiig.  \  8p 
 
 GrdfrcecUTomhisfinnc,  and  rcuniicd  to  the  body  rnd 
 feliowfhipol  the  church  :  yet  thenociHcarion  and  Kiiovv- 
 i^dgcofchis  releaieis  to  betaken  from  ilie  (cncciice  oi  the 
 church  by  being  by  the  abfolution  thcTcot  rctlored  againc 
 to  chat  communion  and  teliovvlliip  to  which  properly  '.in- 
 pertametli  the  bcnchtt  ot  rcmijfim oj [mnes .    W  htreoi  if 
 the  penitent  by  occafion  faile,  yet  as  Auibrofc  fayd  ot  Va- 
 lentiiuan  the  Emperour  dying  witliout  baptilme  tiiat 
 '  therefere  he  ypas  iis  if  he  had  :t^btCi:t4fe  he  dtddei';re  tfSo  the 
 penitents  defire  ai  iorgiuencU'e  for  rcconciiemenc  to  the'  ,'^'"}!'''f''^'"' 
 church  fupplicth  the  want  thereof,  bccaule  tlic  at\  oi  tlie  ^"•'^'*"'"'""- 
 church  is  not  the  ad  ot  Gods  forgiucnc  He,    but  the  telti- 
 monie  and  declaration  ot  that  which  beforehand  is  alrea- 
 drc  done  with  God.    VVliich  therefore  is  nothing  wich 
 .God  if  there  bee  not  inthcpartieabfolued  that  penitcncic 
 that  ihduld reconcile  him  vnto  God,  and  tJiough  out- 
 wardly he  be,  yet  is  he  not  fpirituaily  reconciled  to  the  bo- 
 dicofthe  church.    And  yetif  afterwards heefhallv nfei- 
 nedly  repent  5  hee  hath  thereby  aflurcd  hope  off  orgiue- 
 ncffe  with  God,  becaufc  there Itandeth  notagainll  him 
 any  barrccfdifunion  from  the  focietieotthe  church,  the 
 former  relcafc  taking  effe6tc  without  iteration,  cucn  as 
 baptifiiie  though  couterfeitly  taken  hatli  cffe6i  to  ingrafJc 
 into  the  body  of" the  church  witliout  any  rcbaptiUng  wJien 
 the  partie  baptifed  Hiall  after wardcs  by  true  conuerfion 
 approouc  the  lame.    Thus  ihexticvt  JfintHa/iy  to  f^raiue 
 /»wj-propcrly  bclongeth  to  God  oncly,  neither  dotii  the 
 church  therein  take  vnto  it  any  fbcicty  or  fellow  fhip  widi 
 him.Thertore  Ambrofe  noteth '  that  vrhc n  Chnji voovld  p^y'  ^mhof.e~ 
 donthefinneoflbtT^dxAKXt^tm  thcGoJpell />^f  r.^r^^  alo?:e.  P'P^l^' 
 For  It  is  not  the  emhajfidour ,  ii  is  net  the  tnejjefKtL'r^  faith  he 
 bnt  th  r  L  rdh  tnife  ife  that  hat  hfuH  -'d  his  people .  He  abtd  i  h 
 alontbeC(i"ft  it  cannot  be  common  to  Any  man  with  Chnjl  to 
 foygtHefinne  r .  7  his  is  the  office  ofC  hriji  ondy  ivho-  l^th  tttk^  n 
 \n»ay  thcJfyjHesoftheivorld.  And  this  whole  mativrplami^ 
 appeareth  byCyprian  wliopi'ofoOedly  fpr^kii>or»t  ?h^ab-' 
 
 Bb  3  loluticn 
 
1 90  77?^  jfnf^tY  to  D.  H'tjhops 
 
 IblutioD  and  forgiuencfle  of  the  church  by  occafion  of 
 fomc  who  oucr  cafily  had  obceined  the  lame  that  they 
 might  not  flatter  thcmlelues  that  they  were  thereby  dil- 
 charged,  wholly  to  ouerchrow  M.  Bilhops  craft  and  cc- 
 '  Cxf  «■'"»•  '<«  cupauon  of  forgiuing  of  fumes,  vfeth  thei'c  wordcs  '  Let 
 '  no  man  decciue  himjelfe,  let  no  man  btgntle  hmje'fe :  ir  is  the 
 
 Lord  oyjdly that  canjhervmercy :  itish^  o/ielythat  can  pardon 
 thefinnes  that  are  committed  a  gat /.fi  him  ^  ipho  htmfelfe  bare     j 
 ourjinneSiVphofirrowcdforvSj  tvh^me  Goddeltuedfor  our     . 
 fmnes.  Afan  cannot  be  greater  then  God^  neither  can  the  fer-^ 
 uant  by  his  fauour  remit  or  pardon  that  ivhtch  by  great  trej"    \ 
 pajje  is  co?nmitted  againB  the  Lord,  leafi  to  the  former  fall  this    j 
 be  added  for  ancthtr fault  to  be  ignorant  of  that  that  is  /aide,    j 
 Curfedts  the  mi-in  that  trujieth  in  man,  7  he  Lord  ts  to  bee  irtr    \ 
 treated  veho  onely  hath  receiued  ail  tudgc  ment  of  the-  Father,    \ 
 Thus  Cyprian  (pake,  then  whom  no  man  difputcd  more 
 earneftly  agajnft  tlieNouatian  &  Acefian  hcretickes ;  hee 
 challengctn  the  power  of  forgiuing  finnc$jas  Jt  is  proper-  ; 
 ly  vnderftood  to  God  oneJy :  he  yeeldeth  to  tJie  Minifte- 
 rie  a  power  to  remit  and  forgiue,  but  ip,as  it  remaineth  to 
 ■  ilU.fuh         ^odi '  to  make  good  that  which  for  penitents  is  'done  by  the 
 finem  PriefiyOX  by  the  minifterie  of  the  church.  Speaking  pur- 
 
 pofclyoftheabfolution  giuen  by  the  church ,  he  wouldc 
 neuer  haue  fo  abfolutely  dilclaimed  the  forgiuenefle  of 
 finncs,  if  he  had  taken  tlic  Priefts  ablolution  to  bee  as  the 
 Popifh  Pricll  taketii  it,  an  inunediate  and  a6iuall  forgiue- 
 nefle in  the  fight  of  God.  But  he  neuer  knew  M,Bifhops 
 facultie  of  forgiuing  finnes  ,  a  meere  deluding  and  de- 
 ftroyingoffoules  hee  was  neuer  acquainted  with  his  po- 
 pifhfhnftor  auricular  confciTiDn.  We  approouc  the  lame 
 that  he  did :  wee  fet  no  barre  againil  any  mans  reconcile- 
 ment to  tlic  church.  We  pronounce  forgiuenefle  of  finnes 
 by  the  worde  of  the  Gofpell  generally  to  all  that  repent. 
 Particularly  alio  to  euery  man  afflicted  in  confcicnce ,  and 
 »  Mat»$.  1       truely  repenting  Imii  thereof  wc  lay, "  Bee  of  good  comj<.  rt\ 
 f  fcwm-j  i«34«  thjJintHS Art Jorgiuen thee  J  Forfo  Codhath^ pnmifed ^  And 
 
 to 
 
Epijlle  to  the  K^ng.  i  p  i 
 
 to  *  lefus  Chrift  allthef  rochets  beare  vpitnes  that  throng  his «  ^Cii  10.4  j. 
 name  all  that  beleeue  whim  Jhall  hdUeiforgmenejfe  offmnc^ 
 And  that  in  dilbcfle  of  mind  by  occafion  of  any  r^aghtte 
 I    matter  hce  may  the  more  fully  and  eti'^Siudlly  apprehend 
 I    the  comfort  heereot,  Chrift  hamng  giucn  authority  for  the 
 I    reconcilement  of  finncrs  to  the  body  of  the  church  m  the 
 (bcietie  thcrcot  to  be  partakers  of  the  forgiuencfic  of  (ins, 
 bcccauleoutofthat  locietie  tlicreisnoforgiuenelJc,  wee 
 doubt  not  to  lay  in  the  miniftcrie  of  the  cliurch,  •  /  abfolne «  Cemtmn. 
 thee  from  all  thy Jiyjs^not9SV[\zcxQ\y  by  this  our  a6l  to  ac-^ookemthe  yi. 
 quite  him  in  hcancn, but  heercby  to  aflurc  him  that  Chrifl  ^J'**""' "/''" 
 acquitcth  him  in  heauen,  becaufe  hec  hath  proniifed ,  that"^'"'* 
 what  we  loofe  on  earth  fliall  be  loofcd  in  heauen,  as  before 
 was  faid.  But  otherwife  or  in  other  meaning  to  fay  as  the 
 Popilh  Priell  faith,  /  ab/olue  thee  from  all  thy  fins,  we  hold 
 it  a  prefumption  of  Antichrift,&  no  authority  giuen  there 
 of  by  the  Gofpcll  of  Icfus  Chrift. 
 
 ap.  W.  Bi  SH  op# 
 
 TimllyytowardtrHe  'Bifhops^the  lavofnllTaflors  ofChriJles 
 Churck,  he  caned fnch  are  ftirendreffe^  ^\th.-.tbewg  in  the 
 cottncetlofNtce,  he  would  not  fit  dowfje,  before  thej  had  becl^ 
 ncd  vr.to  himfo  to  doe « ^nd w^sfofar  front  tahmg  vpon  htm 
 to  be  fftpreame  indge^tn caufes  Ecclefui^tc^ll:  that  hee  openly 
 there  froffffed  that  it  dtdnot  beLng  to  htm  to  nidge  cf  Bifhop^ 
 but  to  be  tudgcd  by  them 
 
 R.  Abb  OT. 
 
 rtefingiilar  modeftieandhumilitie  of  this  moft  no- 
 ble ChriftianEinperour  is  by  M.Biftiop  fingularly  abu- 
 Icd  to  his  wronge,and  to  the  derogation  of  all  other  Chri- 
 ftian  princes,  and  is  vrgcd  againft  the  pra6tifc  ofhimlelfe,»  i^/ebjeyita 
 He  was  of  fo  lowly  carriage,  as  that  hee  called  *  etterie  oneconjl^ntjib.i^ 
 his  brother  andfellowf(rHant,znd  therefore  no  maruell  if'"/.!?* 
 
 towardcs 
 
1 92  Tl^e  Jnfwer  to  V.  Bif,o(>s 
 
 towards fb  many  graueand  rcucrend  buLops  h?e  demca- 
 ,  .    ^         ned  liimfelte  m  very  iiiodeft  vvile>  hi  ce  laiv  iiO%  diovvne  nil 
 thebilliopsbccknedouhiin,  butyetiiif  iate'  in  the  h;gh^ 
 *         (fi  placanajeate  of gcldit\\ey  cJl  rok  to  him  .tt  hib  com- 
 miiigin,  andfatenocdownecillhe  vs'.isicc  ,  and  his  low- 
 ly behauiour  cowardes  them  did  not  make  tlum  torgct 
 their  dutie  toward  him.  When  hce  was  ict  they  bring  to 
 himtheirlibdls  and  articles  one  againlt  another  ;  liee  for 
 louc  and  cjuietnefle  lake  relufetJi  to  nieddle  therewith  :  hec 
 telleth  them  that  he  were  fitter  to  be  ludged  by  them  then 
 they  by  him,  and  lb  cauleth  all  their  Icroies  and  bils  to  bcc 
 call  into  the  fire,  and  bcndcth  hnnlclte  to  pcdwade  them 
 all  to  concord  and  peace.  But  therein  we  lee  the  BuTiops 
 acknowledging  him  tobetheirfupremeiudge,  and  there- 
 fore referring  their  quarrels  and  controuerfics  to  him,  and 
 fromtheiracifhouldweradier  argue  for  the  fupremacic 
 of  the  prince,  then  from  his  modelt  retufaiiforthcdeiiy- 
 ,.,  J  ingoFit.  Butitplainely  appcarethinthellorythathe  late 
 
 as  prclident  and  moderatour  or  that  counccli , '  rccetm^g 
 cut  ry  mans  opnion ,  help/igfometimes  one  part,  jometimes  a- 
 nother :  reconctltng themvehenthey  were contrtiiitujly rvrang- 
 lirg  '.gently  and  cartcoujly  talking  to  euery  man  ,  appealing 
 fome-y  ferfivadiKg  ethers,  prayfif^gothcrs tillhc  brotight  thtm 
 tea  concord  and  agreezKent  in  chefuith:  yea  and  when  the 
 «*  cA\>.\i.         Bilhops  of  Egypt  afterward  greweto  contention  againe 
 « f4/». z  J .  ^  he  tnterpofed  hmffilfe  as  arb.tratour  of  their  cnntroucrfies. 
 
 Yea  and  afterwards  lie  by  hts  Utters  is  laid '  to  haue  prefcri- 
 bed  to  the  Bifhopfuch  thlges  as  beloyrgedto  the  good  of  Godt 
 church.  And  that  M.  Biliiop  may  know  that  Conltantiiie 
 i  Th   '  e       ^^^^  himfelfe  the  fuprcme  lUijge  ouer  biiliops,  let  him 
 hifi.ltb'i  ca<,i9  hcarc  COnftaniine  himlelfe  laying  concerning  theift ;  // 
 ivee  haue  holy's //hops  J  ofright  beleife^aKdmcn  endued  with 
 humanity  we  fhalbe  glad :  but  if  any  audacisnCy  and  vnadui" 
 fedlyfhalgrowto  ths  commendingofthofepejii'entherefieshis 
 s  AM^uJf.epifi.  tn/o/ency /ha/be  reprejjed  by  the  excution  of  Gods feruant,  eueu 
 161.  by  me.  Therefore  he  accepted  ofappealcs  when  they  were 
 
 made 
 
Efijlle  to  the  ^»g.  i  p  j 
 
 made  to  him  *  from  the  Judgement  of  the  bifljo^s^  and  ci-«  ^«^.</»  i^J» 
 their  heard  matters  Iiimfeli  or  appointed  thole  that  fliould^ 
 hcare  them.   Andfowcefindcthat''/^r//A;  ^  ^y^^e^^j'/^ff    '*"'■ 
 commamdcment  (fthcj(^.me  Empcreur  liad  his  caule  iieard 
 fiKci rras ac tjuited h-ft re  his  proconfullor he utett^tnt.     And 
 when  tiie[DonatJlls  laid  that  a  bipiopfljovldnothaue  his  fur- 
 gatioyj before ihe /tcf/tcnaKtyS.AulXm^inCwcrcih,   'e^j  ^f'*  ibid, 
 faiih  he,  the  bijhop himftlfc  had fo taken courfe  for  kimfilfey 
 and  thecmperotiT  ha^  rot  ccwnuxtd.  d  that  the  matter  jhonld 
 be fo  er.qtiircdif,  to  nhofe charge(ivherecfhe  was  to  giue  ac- 
 count loGnd)  that  matter d.df^eiii-.lUebekng.  And lo doth 
 helcndfor  ihebifliopsthatby  his  commandementwcrc 
 aflenibled  in  a  counccll  at  1  yrus. ''  to  giue  acccf:nt  tc  himef^  Secrdt.hifi, 
 th.it  they  had  dor.c  thi  te^n  d  m  hts  hearing  to  ^erv  hew  irulie  ''^*  ^  •'^'*-  ^^  »• 
 a>:a:y.c  rely  they  h.::d  Ccried  ihimftli.es  tnthctnudgtmcnt,  ^"^"'"'"•''^•i' 
 Whtreby  as  by  many  other  hke  arguments  it  is  nianucft  v^mjih^i, 
 toallmcnthatConltantinchcldhimrclleto  haueafupre-  hjijaf^z. 
 macieoiierbiDiOpsind  tobe  iudgcot  tlieir  iiidgementSj 
 andthatM  Bifliopleck(thmeerclyto.';bule  his  mcftcx- 
 ccllcnt  Waicrtiein  alleagingihe  example  of  Conftantinc 
 againilhim. 
 
 30,  W. Bishop ♦ 
 
 Jf then  this  right  T^ut^fara  Emperotry  andmoflfyncere 
 Chrijiiayireuc  rcr.ci  dihe  Sacrifice  of  the  (J]'Ii:.ffc,  dr  be  U  eued 
 th.'t  I  here  was  pcwc  r  tn  Pricfts  to  remit  (ins^that  S^.ints  were 
 to  bepraicdvyjto^a/  d  that  pn.t:r  was  to  be  made  for  th:  deadly 
 andfy.ch lik^^as  afp  areth  bjihe  ct. ider.t  tcjiimcnyi(fmcji ap~ 
 prcued^:  ut  hours,  t  hat  Itucd  with  htr/tL  thy  iir  Adui/jiy  ar.y 
 ca  Jf  to  d:t.  bt  bi:tthut  in  matt,  rs  (f faith  he  f greed  with  the 
 preJeKt^Ri man  c  httri  hf  fVher  f  re  n.j  hopi'  ana  trt^fi  in  *Al- 
 m'ghty^odisythatj'H  inycr.r  highwijdon  e,  vfcnmattire 
 and  due  confideration^how  marycldcor.dimr.i  dcrrors  the  Vro 
 tefiuKts  ho.'d'.iy  wit  ha //weighing  th.tiken  ho/^  f\  me  eft  heir 
 DoHrine  tendethto  the  dtJgractngojGcd,  and  hts  H  Hints  yto 
 Cc  thf 
 
1 94  *rh^  Anpt^er  to  ©.  !Bip?ops 
 
 the  dlfioftragemgnt  cfmm,jrom  ivelldoing,x^  doth  (as  it  were 
 ioo/en  the  ratnesv'ftto  all flepjiie  tibertie:  will  intimsmnl^a 
 moft  Godly  refolpttion^to  imitate  that  famous  Emperour  Con- 
 ftantine.  He  contrarie  to  hlsformer  edncatioHfemhraced  rvith 
 all  his  power  that  fams  %omane  Religion^  rvkich  we  r.owpro- 
 fejfe',  ^r,d(which  isworthie  to  be obferHedjhsfearednothiig 
 the  contrarie  dijpofitio^i  of  the  multitude,  or  greater  part  of  his 
 fubieUs,  that  were  wh  o  lly  led  another  way.  But  following  the 
 blejfed example ofhis mo/}  vrtfiousOi'ioi her  S.Helena,  re- 
 pofedhtmfi  l[e  in  thepowerfall  affiance  of  the  ^Imghty^  and 
 chafed  all  other  Religions  into  comers^  fetttng  vp  and  frmelj 
 fiabifhingthe Roman.  There  can  be  ns  caiife  al.'e.^dged  why 
 your  Matejij  mxy  not  do  ths  Itk^Jfit  \halpleafe  <^ed  cffetiuaUj 
 tojlirvpyourgratiousmindcyandto  bendyour  hart  to  vnder- 
 taj^  it  :for  at  that  ttms  there  was  more  lil^l/hood  ofrejifiancey 
 then  nowe'.and  now  much  morehslp  at  handy  if  any  reftfiance. 
 Jhotild  he  offered. 
 
 R«Abbot. 
 
 You  are  an  excellent  man  M,  Bifliop,  at  a  conclufion. 
 Ifyou  could  furnilh  and  fecure  the  premises  as  you  can     i 
 cnhaunce  &  amplify  the  conclufion  wee  ihould  be  terribly  '  f 
 troubled  with  you.  But  it  is  truelie  faidej  Deb.lefmdtmen^    i 
 tftmfallit  opHslaJlight foundation  mak^s  a  falling  houfe  lyow 
 might  eafily  haue  prefumed  tliat  his  Maieltyisofmore 
 found  and  (etled  indgement  then  to  be  moued  with  fuch 
 bafe  and  beggerly  coUe6tions.  We  cannot  finde  in  your  al«    ; 
 legations  either  your  facrifice  of  the  Mafle,or  your  Popifh    1 
 power  to  forgiue  iinnes,  or  any  other  of  the  points  which    !  I 
 either  you  haue  here  repeated  or  before  propounded .  VVe    ' 
 hear  e  you  lay  it  but  we  cannot  fee  you  proue  it,  that  Con- 
 ftanrine  in  matircr  of  faith  agreed  wiclitlie  prefent  Roman 
 church.    Indeede  he  neuer  knew  the  taith  that  is  now  in 
 Rome:if  he  were  now  aliue  he  would  (pit  in  your  faces  that 
 go  about  to  nuke  hiin  partaker  of  your  new  ^  abhomina- 
 
 blc 
 
Epijlle  to  the  f^if^.  i^^ 
 
 bic  deuifes.  And  therefore  as  touching  his  moft  excellent 
 Maieltie  we  doubt  not  but  that  iindiiig  your  forcible  rca- 
 fons  to  be  friuolous  &  vainc  follies,  your  petitions  &  liip- 
 plicationsto  be  nothingellc  but  Donatilticall  importuni' 
 ties,  he  will  rtill  embrace  the  truth  which  he  hath  recciucd 
 and  as  he  hath  hitherto  detefted  your  impious  and  wicked 
 proceedings,  To  he  will  deteft  them  more  and  more,  and 
 by  all  meancs  cndeuour  to  keepe  his  people  free  from 
 tnofe  damnable  idolatries  and  iuperftitions  whereto  you 
 labour  to cntrnppc  them.  In  which  courle  his  Maicftic 
 hath  great  caufe  to  aflure  himfelfc  of  the  ready  afliif  ancc 
 of  almighty  God,  hauing  had  fo  good  and  notable  expe- 
 ncnce  thereof  in  himfelfe,  and  beholding  it  fo  deerely  in 
 ourlatercnowmedQueenc,  whole  niiraculous  preferua- 
 tionagainitfomany  bloudy  counfels  and  attempts  of  (e* 
 cret  and  open  enemies,  and  namely  of  this  viperous  and 
 Icrpentine  generation  of  Icfuites  and  Romifh  pricftes^may 
 iullly  giue  his  Maieftie  encouragement  to  doe  as  (hcc 
 did,  ilcdfaltly  to  continue  in  that  which  by  the  woorde  of 
 God  he  hath  learned  vndoubtcdly  to  bee  the  truth  of 
 God.  Yourobieftionsof  hcrcfics  and  dilgracing  God 
 and  his  Saints  are  cleered  before.  As  touching  good  life 
 and  conucrfation,  we  fee  not  fuch  f  ruites  ofy cur  do6^rinc 
 as  that  we  canthinkcyou  hauc  any  caufe  to  braggether- 
 of.  Ifthere  were  of  vs  any  fuch  milcrcants,  fuch  monfters 
 and  diucls  incarnate^as  there  haue  been  of  your  Popes  and 
 Cardinals,  his  Maielhe  would  not  forbeare  to  fiiewhim- 
 fcli'c  the  fermnt  cr  offtccr  cfGod^as  Conftantinc  called  him 
 fclfcjto  be  auengedot fuch  doings.  Such  Athcifls,  fiich 
 dogges  there  were  ncuer  found  in  anydccourle  of  men. 
 MachiaucUthe  mailer  of  them  could  fay  *  thi^.t  there  is  r.o\^^'*'^^'*'"^' 
 where  I  [fe  pic  Ijcr  rcltotcn  then  in  them  th^t  dypell  r^ec  r<  flto[  '^"J'*^'  ' 
 Romcj  ;ind  the  common  prcuerbe  importethlcmcwhat 
 the ttccrtr  the  church thefmtherfrcm  Cod,  It  is  Qcmc  to  h  p^ofpin,de 
 tliat  paflc  with  them  that  the  name  of  a  chi  iftian  is  a  word  Orio^MonacK 
 ofreproch,  and  is  vfcd  in  the  Italian  tongue  to  note  '"^  ^'^  <^-'*'^^. 
 C  c  2  hiockjpcAd 
 
i  96  TheAnfmre  to  T>.  'Bifhjps 
 
 Iflockheadorfoole.'iouCAy our dodi'ine ttndcth  to  flefl^ly 
 
 liberty,  but  it  is  your  doctrine  ofabfolutions  and  pardons 
 
 thatistlie  verytountaineof  all   vviclcednefl'e  and  linne. 
 
 «  M  rfil  Va-    Mar  filius  Patauinus  could  fay  of  it  oiold,'that:  it  vas  aper- 
 
 iamn  defenf.      ntcioHS  (ind  brainfick^  dc^irtMC, and  the  f educing  of  fonles, fetch 
 
 facis.pauz        as  all  Chnfitans  fjopildtake  heed  of,  whereby  the  Gcrmanes 
 
 «4.  z6,  complained ,  ^  that  allfiety  was  abandon  d and cxtingHtJhed 
 
 '"'""""  ^'"'*'*    wtth  t  ht  nti  whence  proceeded  whooredomes,incefis, adulteries 
 
 tpitd.ll''   p^riurieSi  mtirt^ers,  thejt^  extortion^vjUYy andaUmavner 
 
 ^  Centum  gra- 
 $tam.Germin, 
 
 art, I 
 
 lyric,  in  catal.  uUs,  Miattliew  Paris  could  iay  cf the  tuiie  whcrcin    your 
 
 iefi.yerit,         do£lnnc  hoccQiw^j ,  '  He  isinthefestimes  r.ccomteda  very 
 
 «  Mm!).  Tartf.  ^^^^  ^^^  ^^^^  ^^  mtfiarke naught.    As  touching  our  ielues 
 
 in  Htnr,  5         ^^  confcdc  that  we  are  not  fuch  as  we  ought  to  bcjneither 
 
 doth  our  thankfulnefl'e  in  due  fortanfwer  Gods  goodncfle 
 
 towards  vs,but  yet  we  hope  we  are  farrcfrom  being  fo  bad 
 
 as  your  owne  Itories  haue  reported  you  to  be.  Pardon  vs, 
 
 M.  Bilhop ;  we  ftand  vpon  our  reputation  in  this  behalf. 
 
 We  can  neither  heare  of forren  nations^nor  fee  in  the  beft 
 
 of  your  catholickes  among  vs  that  there  is  any  caufc  for 
 
 you  to  take  vpon  you  in  conuerfation  to  be  preferred  be* 
 
 fore  vs.. 
 
 '3T.  W,  Bishop. 
 
 Tar  don  me  deare  Soueraigne,  if  before  I  fini/h  this  argu- 
 ment,  Ifeemeouer-boldheere  to  prefect  vntoyour  memorie, 
 that  all  your  ntofi  gy-atious  and  godly  T^rogenitors,  and  all  our 
 holy  Vredecejfors,  who  now  (  ajfuredlj  ^Jiand  before  the  tribw 
 naUofCjcd:  doe demaund a/idex^eti no le'^^e  at  y'^ur  hands.. 
 For  they  found,  d  not  Bi/hopricl^s,Deaneries^and  othc  rjpiri- 
 tnall  hutngs'jhfy  buildednot  Colleges  ^and  Schools^  for  Prote~ 
 Jiants  or  the irfauourers .bonder  well  therefore  I  bi'JeechyoHr 
 Aiaieflie^whcther they doenot^ormnj  not  iuftlyxhallengeof 
 yoH^  ( to  whom  the  admintfhation  of  tujlice  belongeth) )  to  fee 
 andprouide :  that  fuch  Churches^  Church-ftuings  ^  ^/pirttU" 
 al/ rewards  of  learning,  as  they  erected  ^  bequeathedto  T^tf- 
 
 mm 
 
Ep'iflle  to  the  I(in^,  i  ^y 
 
 I  m  m  3i/hop.c,  and  Prieflesy  be  difpojed.  of  and  hejiowedaccor- 
 dingtothetrcrMtons,  ar.dfoundAtion  .  if  it  (hdlpleafe  the 
 Vrvtcj^ai.ti  to  ereB  any  new  Churches,  or  bcfiovp  r.ny  other  re  - 
 uoiHiStoyp.'.rds  their Minijlersmwitcy:.  nee,  let  th.m  hane 
 thiw  b  t>  d(y,  andenky  thtm  c^Hietly'.omly  let  thtm  be  cement, 
 out  ofth:ir  e<^f4ttie'.to  leapt  c  vs  that  which  w^u  frouidedfor  vsy 
 tmd  beqHeathedvnto  vs  bj  our  mofl  Religious  Auncefiors. 
 
 R.  Abb  o  t. 
 
 Wefeewliat  itis,M  Biiliop  that  you  would  haue  : 
 you  plead  hard  tor  BiHiopnckes  and  Deanncs,  and  furcly    , 
 you  need  not  doubt  but  it  you  can  make  good  that  which  * 
 you  haue  uTitten,  you  (hall  haue  what  you  dcfirc»  You 
 fdyihsktallhis  MAtefliesCJodly  progenitcurs  and  holy  pre  de-- 
 cejfohrs  doe  expeB  at  his  h-mdes  to  eflabltjh  the  Romane  relu 
 gion :  but  howe  come  you  to  know  their  mind,   or  wlierc 
 haue  you  beene  to  aduife  with  them  of  that  matter?  Sure- 
 ly if  they  were  asked  their  aduife  for    our  direction,  they 
 would  fay  as  A  braham    (ayd,  *  Thty  haue  UMofes  and  the  *  ^»^' » ^- 19; 
 prophets  let  them  heare  them,  ^ihcy  haue  afure  word  of  the     ^-^'''i*  ^9' 
 prophets  ^  ^pofilesUet  them  locke  to  it  at  to  a  candle  jbiniyig 
 in  a  d.%rke  place  ^    Yea  but  you  tell  vs  that  Biflioprickes  rfnd 
 Deanries,  and  churches  and  church-liuings  were  by  them 
 erc6led  and  bequeathed  to  Romane  Billiops  and  Prieftcs, 
 not  to  Proceftants  and  their   fauourers.     But  you  fpeake 
 partially.  M  Billiop,  and  we  cannot  beleeue  you  therein. 
 By  hillorieit  appeareth plainely  that  '  Aullm  the blacke  ^  Bedahifiec 
 Monkeathis  comming  into  this  Hand  neere  fixehun- f/c/i^^w.  ^w^r/ 
 dred  yeres  after  the  incarnation  oi  Chr,ftc  found  here  ma-  ^'^-  ^'^'^f.Z' 
 ny  Bifhops  and  Prielles  and  very  learned  men  farre  dilfe- 
 nngfromRomifh  Prieftcs.   infomuch  that  they  reic6tcd     G.ufriJ.  Mo. 
 histraditionswhich  he  broupht  from  Rome,  dettfted  his  "','""""'' '  *  * 
 pride,  renounced  his  authority  and  would  not  accept  him  B.uf.faipt.Bri- 
 for  their  Archbifhop  as  hedefiredto  bee.    There  were  tannk  hi.i. 
 then ''  Abbics  a  great  number  in  which  the  Hockc  of  chr;rt  "I'^r^mimu 
 C  c  3  (being 
 
I  pS         Tl:e  Anjiver  to  T>.  (B'tfhops 
 
 (bcingindecd  ofitudentsinDiuinitic)  was  kept  in  good 
 order.  Amongll  other  there  was  a  Banger  in  Walesa 
 church  ot"  a  Choufand  two  hundred  Menkes,  not  Po- 
 pilliMonkes  and  idle  btUy-gods,  but  all  liuing  with 
 ihc  labour  oFtheir  handes,  and  btllowirg  the  time  of  reft 
 from  their  labours  m  praier  and  meditation  of  the  fcrip- 
 BaUytfufra.  tures.Outot:  this  church  long  before  that  time  went  '  Pe-. 
 lagius  the  hereiickc,  whole  Jo6^rjnc  of  tree  will  then  not 
 only  tlie  Britons  bur  al  Ronufh  pritfts  detcftcd  and  abhor- 
 red, which  now  is  ilifflie  maintained  by  Roniilli  Pneltes. 
 Ouer  that  church  at  Auftms  ccir.mir.g  was  cr.e  Diiicchus 
 a  very  learned  man,  who  whc-nAuitm  required  thebi- 
 fliops  to  be  fubieft  to  his  Romiili   autlioritie,  perl  waded 
 them  by  diuers  arguments  that  they  did  not  cwc  lum  any 
 fuch  lubie6lJon.  Whereat Auftinbcingclfended,  prouo- 
 kcd  king  Ethclberc  againrt  them,  by  wliole  prociuenicnt 
 anarmie  of  infidels  was  fent  to  Ihie  them,  who  cruellic 
 andvnmcrcifully  performed  the  llaughter,  not  ^Ijsating 
 them  who  in  their  fliirts  cametoorthto  them  to  intreat 
 mercy.  At  that  time  was  there  one  ^Daganm  a  bifl:op  of 
 Scotland  that  had  bee ne  brought  vp  in  that  colledge  of 
 Bangor,  who  alfo  refifted  the  proceedings  of  that  Rcmifli 
 Archbiiliop,  and  would  not  admit  of  alteration  from 
 thole  obferuations  which  from  the  firft  receiuing  of  religi- 
 on had  beencretcined  amorgft  them :  Yea  comming  into 
 England  after  the  death  ot  Auftin  he  refufed  to  eatc 
 with  ""Laurentiusfucceeding  in  theplaceof  Auflia  and 
 with  Mellitus  and  luttus,    all  of  Auftins  company  and 
 condition,    to  fignifie  his  deteftation  of  thofe  noueltics 
 and  fupcrltitions  tliat  were  brought  in  by  them.  Then  it 
 Ihouldfeeme  that  our  Bilhoprickes  and  Ipiriruall  liuings 
 were  not  firft  founded  for  Romiih  prieft eSjfince  a  Romilh 
 prieft  could  haue  no  entertainment  amongli  the  B  ifhops 
 that  were  here  before,  and  by  the  meanes  of  that  Romifh 
 tUf^tnt.jin^*  pricftfo  many  were  martyred  for  refusing;  to  recciuc  him, 
 /^.^.Mf.io.     Vea  andaloDgtmieafter  the'  Britons  ftiU  refufed  thofe 
 
 Romilh 
 
 Cbrtnicle  died 
 byB.  lewelJe 
 fenf.oftbe  jifo 
 
 in  the  begin- 
 ninz. 
 
 tCtntur.Mt^- 
 iebttrg%6,caf. 
 
 »  H0linjh,h0. 
 tfEngland, 
 
 Seiahifi.eC' 
 
Epi,f}letotJ^ng,  ipp 
 
 Romilli  noiiclcies,  and  with  thcai  ioined  all  the  churches  ^  jujit 
 andbilhops ot Scotland, as '' A idanus,Finianus,Gohnan  cap'i<   '^' 
 and  n>any  others,  ohvhointhc  faid'Aidanus  was  a  man  '  B.tiefcribt. 
 fo  rcno'A'mcd  tor  his  learning  and  pictie,  as  that  Olvvald  Snt^in.ctnt.t^ 
 king ot  Nor rJiumbcrland  lent  for  him  to  Donwald  king  ."/'•'""""'• 
 ot  Scots  ^t^d  made  Inm  a  bilhop  in  his  counrrey,Now  al- 
 !  though  Aullm  by  tiiat  that  he  tlien  brought  from  Rome 
 i  did  fomcvvhat  contaminate  the  faith  ot  Chnft,  yet  was  it 
 nothing  to  the  filth  and  abiiomination  that  afterwards  was 
 brouglit  in  ;  lb  tiiat  the  name  of  a  Romiili  prieft    is  a 
 meere  equiuocation  betwixt  the  priplls  that  now  arc, and 
 thofethat  were  then.  For  then  did  the  kings  of  this  land 
 ftiH  reteine  their  fuprcmacie  m  caufes  eccledarticall ;  they 
 founded  bifhopiickes and niuciled  to tliem  at  tiieir  pica- 
 lure,  as  did  "Edward  the  conteflbur  the  biihopricke  of'^Stowes.jtn. 
 Exccter,  and  himlelfe  with  his  Queene  inuelled  to  it  Leo-  n-tls-inS.EtL- 
 fricus :  they  made  lawes  for  the  order  and  gouernment  of  **'"''♦ 
 the  church  as  is  to  be  feene  by  the  lawes  ot "  Edward,    of 
 Alfred,  of Ethelrtane, of Canutus  and  other  princes  be- ^^^"^•^'^' 
 fore  the  conqiieft,  and  many  lawes  alfo  made  by  Princes  yoLt.in  the'eiU 
 •  fincctheconquelt  againft  the  vfurpations  and  intrufi-  '  i{fportesofSit 
 ens  ofthe  Pope.   Then  were  the  Scriptures  in  p  foure  fe-  ^^^'-Cool^. 
 ucralllanouaaesoffomany  leuerall  nations  in  this  Hand  f**!'^;  „ 
 bclidcthe  Latine  tongue  common  to  them  all,    thereout  cUrnent  ^ml 
 to  fcarch  the  knowledge  of  Gods  truth.  Then  were  they  hb,  uc<tf>.  i.  ' 
 in  nionafteries  "^  commaundedto  bee  exercifed  in  ihc '^  ^nnaU  of 
 rcadingoftiie  Scriptures,  and  cuerie  one  was  required  to^"''"-^'"*"* 
 learnetiieLordcs  prayer  and  the  Creed  in  the  £nglifh  ^'^ 
 tongue.  Then  was  tile  Communion  miniftred  to  the  peo- 
 ple in  both  kindes,  Co  that  '  fouldiours  going  to  bat-r  MitthTarir 
 tiilerecciueditm  that  fort  according  as  from  the  hc-inH.^rsld.>'j^. 
 ginning  was  accuftomcd  in  the  church.    Then  was  Thn~rr.u,i{<,f,, 
 (ubftantiation  altogether  vnknownc,     and  when  it  be-  ^  ^' *  '^'^'  '*'"^ 
 gan  to  bee  broched    or  not  long  after,     ^ Elf rtcns  then ''^J^'J"!^.^"'^^'''' 
 ArchbiOiop  of  Canterburie,  amongft  manic    Sermons  jy.-jm,^ 
 which  he  tranllated  out  of  Latin  into  the  Saxon  tongue  to  Exln. 
 
 bee 
 
'  l{pger  Hotted, 
 continuat.  Bed 
 part.  I  anno 
 79^* 
 
 "  Mmh.Tarif. 
 in  Will, Con 
 
 ^  ConctLCanzr, 
 
 y  Bde.fcript. 
 Britan.Cent.l, 
 in  Edgar 0, 
 *  Foxe,yiefs. 
 4tnd  Minunt: 
 ex  GuUelm.de 
 regih'  lib  2. 
 ^  Jdemexhifi 
 lornalenjit 
 
 200         Tloe^nfit>erto11^^il})Qf5 
 
 be  read  publickely  in  tlie  church^tranilatcd  one  to  be  read 
 vponEallcr  day,  cxprcllycontradi6iing  that  new  deuife, 
 and  conrcquently  ouertlnowingthe  facnfice  of  the  mafle, 
 Then  did'  theBifliopsand  princes  of  this  land  condemne 
 ethefccond  Nicenecouncell  as  idolatrous  and  contrary  to 
 the  true  faith  for  teaching  the  worfiiippmg  of  images;  ha- 
 uingreceiuedthebookeof  that  counlell  fenc  vnro  them 
 from  Charles  the  great,  and  writing  to  the  fame  Charles 
 an  epittle  fubftaniially  grounded  out  of  the  authoritie  of 
 holy  fcripturc in  reproote  thereof,    ihen  wereiitiies  and 
 oblations  giuen  to  married  Prieftesand  fo  continued  till 
 the  time  of  Hildebrand,  "  veho  by  an  example  new  mA- 
 firamgzn^  contrary  to  the  exprefle  canonotthe"  coun- 
 cell oiGnngra,  (did nm-foue  thsm front  dootngdtmns feruice 
 vphsnce  grew  great  i  rfcanddll  then  euer  gretv  by  any  heretic  ifh. 
 the  church.  Yea  and  our  moft  anncienc   cathedrall  chur- 
 ches were  places  for  married  Pnclts,not  for  Popilli  fiithie 
 Votaries,  as  by  the  auncient  recordes  ofdiucrsof  them 
 and  namely  of  the  church  ofWorceftcr  apj.'eareih  vntiU 
 this  day.    It  was  king ''  Edgar  that  firlt  expuifed  them  al« 
 moft  a  thoufand  yeeres  atter  Chrifte,  and  that  againft  the 
 will  of  his  nobles  and  commons,  when  they  ^  iiillly  plea- 
 ded for  tliemfclues  that  being  the  auncient  pofll  Hours, 
 they  could  notwitliout  wro'ngbee  eie6led  from  that  they 
 had  (o  long  holden,  and  therefore  were  h"^  '  J/ferus  a 
 Duke  of  the  Mercians  and  other  nobles  and  great  mena- 
 gaine  reftored  to  their  former  places.  It  is  plaine  then 
 that  the  moft  auncient  foundafions  and  donations  were 
 intended  to  vs,  M.Billiop,  and  not  to  you,  and  there- 
 fore that  we  haue  not  therein  vfurped  any  thing  of  yours, 
 butrecoueredtheprfl'tflioncfour   owne.    As  for  latter 
 ereiSlions  they  haue  becne  of  two  forts ;  fome  hauingreA 
 pe6tedin  them  a  bencfitc  to  themielues;  others  aiming 
 at  the  benefite  of  church  and  common  wealth.     Men 
 wercgrowen  to  the  opinon  that  the  building  and  indow- 
 ingcfr^Iigioushoulesihouldbethe  redemption  of  their 
 
 fiones, 
 
FpiHle  to  the  f^m  20 1 
 
 finncsjand  the  purchafeofthcirfoulcs  healthy   By  rcafbn 
 whereof  they  became  maddc  in  giuing,  and  as  cue  of  his 
 cxpcncnccthediuell  could  fay, ^/)^^»f/<'r  skirme,Hnd  aU^  lob.z.^. 
 tkit  a  mm  hath  yvill hegiuefor  his  Itfcy  and  as  G  O  D  him- 
 felfc  hath  recorded  the  humor  of  men  to  hcc/ to giue  his  '  Mich.6.7, 
 firji  hcmeforhts  tranfgrejftcn,  euen  the  fiuite  of  his  bodjftr 
 thefmneofhisfouley  lo  it  befell  here  that  mcnnc  burdened 
 with  their  finnes  and  diftrefled  in  con{cicnce«  and  wanting 
 the  liglit  ohhc  funne  of  right  eoufneffe  to  giue  them  the  light 
 of  true  comfort  did  fparc  no  coft,  though  to  the  wrong  of 
 their  children  and  poflerity,to  light  vnto  themfclues  this 
 walhng  candle  of  talle  and  deluding  hope.    Now  becaufc 
 thefe  foundations  tended  dirc6lly  to  the  difhonour  of  Ic- 
 iws  Chrilt  and  to  the  crapeachment  of  his  glorious  vc- 
 dctn^tionyind^  comwingfrcm  the  TVt^gcs  of  a  harlot  dtd  re    ^xh.i.j' 
 tm-ne  againe  to  harlots  wages  being  epToied  to  the  nourifli- 
 mcntaiidpradifeof  vndeanc  and  filthie  life,  tliereforc 
 tlic  hand  of  God  and  his  Judgement  was  vpon  them  and 
 they  were  deftroied  with  the  deftruftiou  of  Babell  vtterlic 
 to  fall  and  neuer  to  rife  againe*   Other  donations  and  c- 
 re^lions  there  were,  which  although  they  were  intangled 
 with  the  fuperftition  of  thole  times,  yet  in  their  true  and 
 proper  end  were  referred  to  tlic  aduaunccment  of  learning 
 tor  the  good  of  church  and  common  wealth.    Some  men 
 preferred  to  liigh  place  finding  the  want  of  learning  to  bee 
 amaimetothemrclues,weremooued  thereby  to  Icekethc 
 (iipply  thereof  m  others.   Other  fome  without  doubt 
 were  greatly  offended  to  fee  the  horrible  decay  ot  learning 
 in  monaftcries  and  houfes  oi  ,religion  which  were  woont 
 to  be  the  fchooles  and  nourferies  thereof.  For  after  the 
 comniing  in  of  the  fvvarmes  of  locuftes,  that  Romilh  ver- 
 \w\ncoi' begging  frtars ydXi  good  artesand  literature  were  '  UoJ^imUnM 
 abo!ilhed,theskie  was  euen  darkc  witli  the  foggy  miftes  o^^g-^'^on^fK 
 of  barbarous  ignorance,  and  it  came  to  pafle  that  it  was  '^•'^♦'^•*'* 
 taken  vp  for  a  common  prouerbe,    LMonacho  indc5itor 
 7»ore  vnlearnedthena,  »?ow/^. Wherefore  G  OD  determi- 
 
 Dd  niog 
 
 •  » 
 
20i  Tl)e\J'nJiperto'D.Sip70pj 
 
 ningtheruincand  ouerthrovv  of  that  Sodome  and  Go- 
 morrah raifed  vp  the  fpints  of  feme  by  whom  hec  would 
 prouide  better  for  the  blinding  of  his  church.    And  hence 
 arofetiiofe  noble  foundations  of  our  5'chooles  andVni- 
 uerficies^not  mtended  for  i^omilh  Priells  but  tor  learned 
 men  to  Icrue  the  ftate  in  all  occalions  of  emploiment^ 
 which  by  whomloeuer  they  were  builded  are  moretruUc 
 put  to  their  vfe  b)'  vs  then  they  were  by  others  that  hauc 
 beenc  before  vs  5  our  CoUcdges  alfo  being  brought  m  lat- 
 ter times  by  their  abufe  to  mecre  fophiftry  and  bar baritie, 
 toftudiesot  Necromancy   and  wicked  arts:  to  the  rea- 
 ding of  the  Matter  ofthe  Sentences  in  rtecde  of  reading 
 the  holy  fcriptures,  and  the  true  vfe  of  learning  feldomc 
 to  be  found.     Now  if  withall  any  thing  hath  come  to  vs 
 which  was  dire6Uy  intended  to  the  maintenance  of Ro- 
 mifh  idolatry  and  fuperftiiion,  wee  take  the   fame  as  the 
 Ipoile  of  Egypt  wherewith  to  blind  and  furnifh  the  Taber- 
 nacle of  the  Lord;  and  as  you,  M.  Bifhop,in  your  apo- 
 ftafie  vHirped  thofe  donations  that  were  firft  meant  to  vs 
 and  our  religionj  fo  giuc  vs  leauc  by  the  gift  of  our  God 
 iuftly  to  inioie  that  that  by  the  meaning  of  the  founders 
 was  purpofed  to  you»   Which  our  Princes  by  their  la  wes 
 f  ^„.^/?.  tH,n  afligningto  vs  haue  done  as  Chrilfian  Emperours  of  old 
 50.                 didjwho  in  like  fort  ^^'^o,2j(7^r<7r^^  trne  catholkke  church 
 the  church andrem}iu£SU\2X  were  founded  and  giucn  by 
 Ponatiftes  to  herefic  and   fchifmc.  And  as  the  church 
 jat  firft  did  which  entering  vponthe  temples  and  pofleiTi- 
 6ns  of  heathen  idolaters  conuertedthe  lame  to  the  I'er- 
 uicc  of  the  true  God,neither  did  th«y  thinke[it  a  liifficicnt 
 reafon  to  relinquiih  the  fan^ie  to  tlie  maintenance  of  idola- 
 tiybecaufe  they  were  at  firft  intended  to  thatufe.    And 
 t^rmkadih    Curdy  in  thefe  magnificsil  deuotions  the  Papiftes  can  chal- 
 ^ent.lfi,^.       Icngenomore  to  thcmfelues  then  of  old  the  heathens 
 Ba««wl'.6?j^o.  ^^^'^f>  who  builded  uifinite'ftately  temples  and  altars 
 »  TtrtullM  '  ^"^  bedecked  with  Hgold  and  filuer  the  idols  and  images 
 ha'ftfm-        oft^iejufiiods,  wid  performed ,  their  idolatrou!;' folem* 
 ,',' '  " '  nitics 
 
 warn 
 
Fpijlk  to  the  IQtig,  202 
 
 nitics  with  great  preparation  and  coft,  and  ^  offered  large  ^  TertuL^p, 
 and  continuallcftcrings, and  endowed  their pricftswitlu'«^4i• 
 ■■  lands  and  poflcdions,  the  glory  whereof  made  them  dc- ''  ^'"^7.**. 
 fpife  the  balencs  as  they  tcokc  it  ot  Chriftian  rehgion ,  and  j 
 they  vjibraidcd  them  to  be  '  Frmiles  mev^  men  tJiat  did  no  iJ'Uf'f^^ 
 good,  bccaufe  they /aw  no  fuch  matters  to  proceed  from 
 them,  TertiiUian  anfwcring,  ■"  T^lusinfumtt  msfcricerdta'^ ihid. 
 mjira  vicntim  c^uam  vefira  reltgio  tentf/atiml  Our  vsercj  he- 
 fiorveth  mere  in  thejireetes  thtnjoHrreligicn  doth  in  your  tem- 
 ples. Yea  and  at  this-day  they  fay  tliat  the  Turkes  ceafc 
 not  to  bcftirre  thcmfelue  sin  building  !of  religions  houfes 
 for  'their  Monkes  and  Pricftcs  to  pcrforire  fuch  fuper- 
 ftitions  as  their  wicked  Mahomet  hath  dire£^ed  them, 
 being  perfwaded  by  him  that  by  fiich  merits  they  muft  at~ 
 teinc  to  heauen.   In  all  ages  indeede  it  hath  beenc  found 
 true  which  S.  Ambrofe  fayth  : "  Ad  JacrtUgittm  perfdi "  uimhrof.d* 
 largiores  qukm  ad  fa  Intern  fidclts  Jnr.t  \  AiijheUeuers  are  ^•f*^^o.\ih. 
 mcrefuUofkrgeQe  Ufacrilcdge  ^  idolatrie  then  are  the  faith  ^'  "^'  * 
 fit/ito  thofe  thirgesthat  concerne  faiuation ,  becaufe  as  men 
 naturally  doe  more  regard  their  owne  children  then  ftran- 
 gers ,  fo  are  they  naturally  more  ftrongly  pofl'efltd  with 
 humane  deuiles  as  their  owne,  then  tlioie  ihingcs  which 
 are  of  God,  which  arc  fo  much  the  more  llrangc  by  how 
 much  the  more  of  natures  corruption  doth  ibll  remaine* 
 Now  therefore  on  the  one  fide  the  largefle  of  Popery  to 
 the  vfe  oFtheir  religion  is  no  argumet  ot  the  truth  thereof, 
 becaufe  Turkes  and  heathens  doc  the  fame  :  and  on  the 
 other  fide  as  if  Conftantinoplc  were  brought  vndcr  the 
 iurifdiftion  of  the  Pope  hee  would  not  thinke  it  realbn 
 that  thofe  things  which  were  confecrate  to  Turkifh  fuper- 
 ftition  fhoulde  therefore  remaine  flill  to  the  fame  vfe  :  fo 
 no  reafon  is  it  that  thofe  thinges  which  were  firfl  intended 
 to  Popifh idolatrie amongllvsfliouldc  for  that  caufe  bee 
 ftill  continued  to  the  maintenance  thereof,    lufl'iiie  your 
 religion  to  be  of  God,and  we  are  readie  to  yeeld  vnto  you 
 die  inallcrfbip  and  rule  ofall.   But  that  you  cannot  doe, 
 
 Dd  2  and 
 
aiKl  therefore  wee  fay  as  Ifrael  fay  d  of  oldc  to  the  king  of 
 
 Amnion :  °  fV&/4defi  not  thou  pefp  that  which  Chemojh 
 
 ' ^'*  5^ ^ •  *  +    ^yy  Q^^ ^-^gflj ^l^g^ ^Q pg^.jf^  ?  fo tvhomfoeuer  th*  Lord  onr 
 
 God  driiicth  out  before  vs  them  will  wepojfjp' 
 52.  W.  Bishop. 
 
 If  all  the fe  reaforJS,and  exceeding  many  other  which  might 
 he  muflered,  andprodncedto  the  fame  purpofey  will  not] fufficc 
 toeffi^linyoHrMatffihy  a loue and 4efire ,  to  embrace thut 
 auncic  nt  Roman faith.whtch  al  your  renorvmed  Progemtorsyfa 
 highly  renerenced,  loued,  and  efteemed.  let  let  me  {profirate 
 on  my  knee  )  m9lt  humbly  bifeech  your  Highnc^e ,  in  the 
 name  ofthoujandes  \  that  fofarre  forth  they  mnypreuaile  with 
 ysu,  as  you  will  not  permit  thofe  rtgortus  lavpes,framedagam^ 
 Recufant  Catholickesy  to  be  put  in  praEiife  and  executea.  Tor 
 howe  can  it  feeme  conformable  to  reafon  ,  inyonr  Mate  flies 
 deepe  wtfedomey  andiudvcmcnt  ?  that  your  louing  St^bieEls 
 Should  by  compulfion  andccnfiraint,  vnderthat  tntollerablc  pe- 
 naltieofloffeofallthetrgoodiS  ,  corf orme  themfelues  to  f tick 
 articles  of  Religion ,  th^t  by  thspurefi  antiquitie  were  cenfured. 
 to  be  erronious  and  execrable  i  udndwhatmifiriey  andpittie 
 reere  it ,  to  driue  them  perforce ycyther  tofwdlm  downe  the 
 deadly poifon  of  their  foules ,  or  effe  to  endnrc  befides  the  dif- 
 grace  oft  heflate^  the  lojfe  of  their  worldly  wealth  andlibertie  f 
 Confider  and  weigh  withyotirfelfe ,  my  mofi  gratious  Liege y 
 •whether  it  wtll  not  bee  thought  oner  great feueritie  ^  to  prejfe 
 fntn  ( tHen  againft  humane  nature  and  conditiony)  with  pati^ 
 ence  to  hear e  their  owne prof effion  and  beleefcy  both  vntruely 
 jluunderedy  and  mofi  bitterly  reuiled  andinueighed againfi', 
 J  as  in  mofi  Mintflers  fermons  it  is  commonly.  Tea  togiuefaiu 
 
 enteare  to  them  that  blujh  not publickiyito  call  our  bleJfedSa" 
 Htours  body  in  the  holy  S  ACR*^  ME  N  T,  an  abhominable 
 idole  :hts glorious andimmortall^ntSyfenfele^e  dead  Men '. 
 his  Vicar  andVkegerent  on  earth  Anticlirift,  and  euery  Ca- 
 Cliche  m  idolater.  With  infkitte  other  intollerable  reproches: 
 
 Om 
 
EpiBle  to  the  i\ln^.  205 
 
 Otir  cor.fl'ira  hope,  euenji  r,  {though  ag^rinfl  hofe)is,thatyo$,y 
 M.icfiie  out  ifyoHrowyieJweetenatHri^/Uhfpifttion^  andmcfi 
 '  mtlde cdrtia^c wgonernment hitherto ^tv  Ihwt only modcr^te^  ^ 
 
 bHtJuJper.dalifitc  h  extremit'e :  And::etft:jfc  r  it  to  be  extetj- 
 d. daguiyji  thcm^vrho informer dei:btf:l times, icvtre{tn man- 
 ner) the  oncly  mcn^th.t  defended  and  made  mamfcfl  to  the 
 •pporld^yarT  itle  and  inter  efi  to  the  (^rcvpne  of  EngLir,d\  and 
 reere  no/cjfe  wt/Itn^to  recctue  you^yrher.  the  time  came  land  as 
 forward  to  haue  ajjifiedyou  (ifneede  had  reej Hired)  as  any  fort 
 ofSubieStswithtntheland,  xAnd  rteuer  fmce  wittingly  ojfen^ 
 dedyourfacred  Aiaiefiie  in  a.yy  thing.  It  may  be  obictled  that 
 th.ydoe  not  corf crms  themfelnes  vnto  a  fiatute  law  made  a- 
 gain/} thtirreligionl  Be  itfb^lhcn  their Reltgion towards  ^cd 
 not  any  contempt  of  their  lawf nil  Superionr^^th  commaund 
 them  from  the  conformities  which  is  pardonable^  Confidering 
 thatthybenoinnentersy  or  followers  of  nouelties^but  onely 
 holdon  andperfeuere  inthe faith  of  their  forefathers,  ^nd  3& 
 
 what fub'ietl  is  there  among  the  mofi  dutifullj  that  doth  not  of-  ^ 
 
 ten  tranfgrejfe  a>jdgiue  offence  to  one f}^tute  Uw  or  other: jet 
 for  no  other  lawy  men  arefo  hardly  dealt  wttha/l,  albeit  they 
 Violate  many  of  them  together .  Onely  Cathobhes  arefo  r  the 
 tranfgr  effing  of  one,  hujpeled  and  handled  as  thongh  they  were 
 fome  hainotis  rebels  ,  andtraytors :  fVho  (  be  it  fpok^n  with- 
 out dijparagement to  others)  are  (  by  them  that  Itue  neere 
 them)efieemed  commonly,  the  mofi  orderly  fubie^s :  as  trne  of 
 theirwordes,asfomdintheirdeedeSy  cf  as  great charitif  and 
 hofpitaltttetowards  their  neighbofirs^  and  companion  of  the 
 poore  I  briefly ^of  as  moderate  and  ctuill  carriage  and  bt  hatti" 
 oitr^asmofi  men  in  their  countrie  I  So  that  to  beggerandvndee 
 them  (  as  the  execution  of  that  law  efiablijhedjmufl  needes  do 
 the  poorer  fort  of  them,)  would  be  little  Icjfe  then  to  vndoe  and 
 deflroy  all  good  order,  and  'Difcipltne  in  the  common-weale. 
 
 R.  Abbot. 
 
 .You  mufter  often,  M.  Bifliop,  but  by  all  your  muftcr- 
 Dd  3  ing 
 
io6  Tloe  JiifMr  to  2).  'B't/hops 
 
 ing  you  can  not  leuie  a  ftrong  armie.  Your  fouldiours  are 
 dwarfes  to  fight  with  Pygmccs  and  not  with  ir.en  ,  and 
 therefore  no  maruell  if  you  neuergaine  the  ficldc  ♦  You 
 feeme  ftrong  to  children  and  fooles  ,  bucmcnol:  vnder- 
 ftandingcan  fee  that  your  ftrongeft  lU  ordcs  are  but  rccds, 
 and  your  beft  armour  but  hke  Adams  fig-tree  leaues.  You 
 call  thole  rigorous  /awes  that  ^refiumed  agAtrfi  rea^Jknt  ^a^ 
 tholi:k£S)  but  thcrin  you  play  the  part  of  a  lewde  hypocrite. 
 For  arc  our  lawcs  rigorous  againft  you  for  mul6t  of 
 goods,  when  your  lawcs  proceedeagamftvs  to  the  fhed- 
 dingofourbloud  ?  Youdcmaund  how  itihowX^  feeme  cok- 
 formable  to  reafon^  that  his  2idaie^icsfubu  ^sjhouUby  cotk- 
 fnljlon  and  ccnflraint  cor^orme  themfelnes  tofuch  artkles  of 
 religion  as  by  thefureji  anti^Htty  were  cen fired  to  be  errone- 
 ous attdexeirable /But  I  dcmaund  ofyou  howc  thofc  his 
 
 #  Maicfties  fubic6^s  of  whom  you  fpeake  doc  know  that  the 
 
 ■^  articles  to  which  they  arc  required  to  conforme  thcmfducs 
 
 are  by  tlic  pureft  antiquity  cefurcd  to  be  erroneous  &  ex- 
 ecrable? Arc  they  conucrfantin  the  reading  of  antiquities^ 
 doe  they  pcrufe  the  writings  ofthc  fathers  and  the  ftorics 
 of  the  auncicnt  church  ?  Nothing]  leflc  :  they  concciuc 
 nothing  but  only  as  you  infonne  them,and  you  gull  them 
 with  your  lies  :  with  goodly  wordes  you  leducc  and  be- 
 guile them :  you  tell  them  tales  of  the  moone-fhinc  in 
 themuftard-por,  and  to  kcepc  them  in  the  belcefc  there- 
 of you  vfc  an  art  to  frame  them  to  this  principle  that  they 
 muftreade  nothing  that  is  written  byvsfor  difcouery  of 
 your  viUanie  and  falfehood.  You  know  well  inough  that 
 if  they  vfc  their  hberty  to  read  our  bookes,  your  cake  will 
 foone  prooue  dough,  and  you  fhall  be  found  to  be  coze- 
 ning and  falfe  harlots:  but  they  are  con  tent  in  their  fecli- 
 
 » Tto.jy ^^.     ^^^^  ^°  S°^  *  likefooles to  thefiocks^  they  knowe  not  whi- 
 ther, and  vppon  your  worde  to  receiue  that  whereof  they 
 knowe  nothing  whether  it  be  right  or  wronge.  But  how 
 dod!  it  appeare  that  the  Articles  of  religion  whereto  they  i 
 arc  rcqvurcd  to  conforme  thcmfelucs  arc  foccnfured  by 
 
 the 
 
Eiy'ijlle  to  the  IQ>i^^  1 07 
 
 tlicpurcllantitiuitietobccrronious  and  execrable  ?  We  ^  Ef],e,x  zo 
 arc  tauglit  that  ''  thchjiijhddo!  Cidnrc  budded  vppon  the 
 fo  nlMionsofthe  Apojiiesandproph:ts ,{thniis,  '  th^  mrve  "^  ^imkrof.m 
 ttnd  old  tijl.tmeyit)  Icftis  Chrjthfnfelfc  bcv:g  the  had  corner  ^f^>'  <''«-i. 
 fime.  Tliisis  tlicpurdtanticjuine,   aiui  or  tJiis  anuquitie 
 Cypnan  /ay ch  :  ''  ifChnJi  ondj  bee  ts  he  heardthen  are  rvce     O'A^"*"-''^- 
 mttoltfien  what  nnj  m.w  before  vi  h.:th  thought  fit  tc  to  bee    '  '"^  '  ^' 
 done,  but  wh  It  Chrifl  huth  done  who  u  bifo?  e  all  \  For  we  are 
 not  to  follow  the  cuflonte  ofm:n  but  the  truth  of  God,  Doc  you 
 findc  chcn  tliac  Clinil  by  liis  Prophccs  and  Apolllcs  in  the 
 old  nrnewetellamcnthatlicenkircd  ciiofc  articles  vvhcrc^ 
 to  tlicy  arc  required  to  contormetiicmlciucstobe  erro- 
 neous and  execrable  ?  They  ajip  required  to  come  to  the 
 church  where  wee  call  vpon  one  God  in  the  name  ot  Jefus 
 Chrill ;  wee  readc  oncly  the  Icriptui^  and  word  oi  God  : 
 we  adminiller  the  facraments  according  to  the  very  tenure 
 and  letter  of  the  Gofpcll,  andaretiicfethe  thingcs  tliat 
 are  cenlurcd  to  bee  erroneous  and  execrable  i  Peter  and 
 Paulc  were  the  firft  auncient  founders  of  the  Romanc 
 church :  tliey  are  a  pare  of  the  purcft  antiquitie  :  fhcw  vs, 
 M.Bifliop,  what  article  there  is  in  our  diuine  feruice  that 
 Peter  and  Paul  haue  cenfured  to  be  erroneous  and  execra- 
 ble H'hc  antiquity  that  followed  is  not  x\\zpur.fl  aniitftihjy 
 for  you  your  lelues  lay  that  you  are  fainc  '  to  beare  with  ^ 
 ma-.j  crrours  in  the  auncient  CnthoUckc  writers  j  and  yet  ^  "  '-^ "?"'"- 
 what  is  there  in  our  feruice  which  any  one  of  them  hath  ^cnZm        *' 
 cenfured  to  be  erroneous  and  execrable  ?  You  arc  they 
 M.  Bilhop,  tiiat  lurtly  defcruc  the  rigour  of  the  lawc  who 
 dealc  thus  traitcroully  with  his  Maicllie  and  treachcroully 
 with  his  fubiecb  to  pcrllvade  them  that  thofe  thingcs  by 
 die  purell  antiquitie  are  cenfured  to  be  crroiicous  and  ex- 
 ccratle  which  indccdc  arc  framed  to  the  trucpaterni*  and 
 example  of  the  purclV  antiquitie  in  the  feruice  of  the 
 church.  Nowc  whereas  you  lay  tliat  hereby  they  are  dri- 
 ucn  tofw  iUow  djWKC  thcder.d'.y-Kiifsn  cfthrirfonL's^  1  tan- 
 «w>£  better  anlwcrc  you  thcnbj'thclwptdcs  of  thcPro- 
 
 phct. 
 
2o8  TtyeJnfaerton^ijhops 
 
 'I 
 
 EfAy  5  10.     phet ,  ^H^t  vnto  them  that  call  good  euill  and  euill good.  &c^ 
 It  is  not  deadly  poilon  which  wc  deliucr  expreliy  and  on- 
 ly by  the  word  or  God,  but  that  is  deadly  poylon  which 
 you  haue  drawne  from  the  filthy  lakes  and  puddles  ot  the 
 dcuilc  ot  man.  But  you  alleage  that  it  is  ouaj^eutfeueritte 
 tofrcjfemen^  euenagainji  humane  nature  and  co>/dtttonrvith 
 -     "  fattence  to  heare  their owne fnf  Jfion  d"  belecfe  boih  vntruly 
 flaundcred  and  mofl  bitterly  reuiled  andir.Hcighedagainfi*. 
 But  is  that  an  argument  tor  you  in  England  wliichis  no  ar- 
 gument for  vs  in  Italy  and  Spaine  I  Is  it  an  argument  for 
 you  with  vs  in  the  time  of  King  lamcs^which  was  no  argu- 
 ment for  vs  with  you  in  the  time  of  Quecne  Mane  ;  Was 
 it  not  againit  humane  nature  and  condition  to  prcfle  vs  to 
 heare  ourprofcflion^d  bclccfc  vntruely  flandcrcd  or  elfc 
 to  loofe  our  lines,  and  is' it  againil  humane  nature  and 
 condition  toprcffc  you  to  heare  yourprofeflion  and  be- 
 kefc  inucighed  again!},  and  for  default  to  endure  oncly 
 a  pcnaltie  of  your  goods  ?  But  your  argument  vnlefle  you 
 had  better  props  tor  your  profeflion  willjnot  feruc  your 
 turne*  Franticke  men  mull  not  goc  at  Ubcrtie,  becaufe  it 
 ofFendcth  them  to  bee  boundc.  The  maladies  of  children 
 muft  not  be  neglcfted  and  let  alone  ,  becaufe  it  is  grec- 
 uous  to  them  to  endure  the  cure,  luftly  arc  men  to  be  for- 
 ced to  heare  the  difcouerieof  your  profeflion ,  that  they 
 may  vnderftand  the  wickedncfl'e  and  abhomination  there- 
 of. And  whereas  you  fay  that  the  fame  is  vntruely  Jlamide^ 
 red  by  our  ntmifiers,  you  fay  vntruely  therein.  For  there  is 
 not  one  Miniiier  amongft  vs,  who  in  his  fcrmons  doth  (o 
 throughly  lay  foorth  the  villanie  and  wickednefle  ofyoijr 
 profcUion  as  in  trueth  the  caufe  and  matter  thereof  doth  , 
 require*  Yougiuevsinftanceoffomeof  your  grccuanccs 
 that  we  oil  our  biejfedSauiours  body  m  the  Sacrament  an  ab' 
 hmmnable  Idoll :  but  wc  call  not  the  body  of  Ghrift  an  ab- 
 hominableidoU.'WC  call  that  an  abhominablc  idoll  which 
 youfalllytcrmethcbodicof  Chrift,  and  vndcr  that  pre- 
 tence fall  downe  before  it  and  worOiip  it^  and  call  it  your 
 
 Ijird 
 
The  Epijlle  to  the  ^'g-  2  op 
 
 LordandGod.  We  lay  as  the  Apoftlc  hath  taught  vs  and 
 anciquicic  Jiath  rccciucd  that  the  Sacrament  is  in  lUbftancc 
 ^  brctui)  and  one  Jy  -  m  name  and  power  and  after  ^  a  tertuine  h.  Ctt  i  o.  i  tf. 
 mancr  is  accounted  the  body  of  Cknfi^'  nat   the  very  body  ^  ^^•'^^^ 
 bmamyficr^eofhls  body  J  though  fuch  a  myllerie  as  doth  ^"/'Vrf  "^' 
 truelyexliibicc  the  body  of  Chnll  to  be  fpiritually  rccci-  iclrit  «!*** 
 ued  ot'vs  by  faith  in  liini.  Now  when  you  worfliip  the  Sa-  f»ned,chr%fl. 
 crainenticfcllcas  being  very  Chrill  himfclfe,  and  call  the  *"  ^**X'*fH' 
 (aine  your  Lord  and  your  God,  what  doe  you  but  make  a  ""P"/'<Sf,fo»w. 
 God ofapeeceot bread,  and  viiderthe  name  of  the  bo-  "* 
 die  of  Chnll,  fet  vp  an  idoli  in  the  church  i  your  fecond 
 grecuance  that  we  (:2X\theglorions^ndimmortall  Saints  dead 
 men,is  anfwercd  before.     Your  lenlclefle  addition  is  your 
 owne  exaggeration;  we  vie  no  other  tcrmes  of  dead  Saints 
 then  occafion  requireth  to  challenge  due  honour  to  the 
 immortaliGod,  riieir  images  indeed  which  you  worlhip 
 in  their  ftead  we  juftly  call  lenfelefle  blockes,  and  highly 
 condcmne  your  llupiditie  and  fenlelcinefic  in  doing  reli- 
 gious ductie  and  I'eruicc  vnto  them.    Againe,  you  are  of^ 
 fended  that  we  call  Chrijis  vicar  and  vicegirent  on  earth 
 Anttchrtfi.  Indeede  we  call  the  Pope  Antichrift,  and  doc 
 affirmehimthcrforefotobejbecauiehe  hath  taken  vpon 
 jiimto  be  Chriftes  vicar  and  vicegerent  vpon  earth,  and 
 iiecrein  doth  your  fingular  impudencie  andobllinacic  ap- 
 pcarc,  that  you  will  giuc  him  thattiile  which  neuer  anic 
 prophet  or  Apoftle,  neuer  any  auncient  Father,  or  Coun- 
 cellj  or  llorie  cither  iruiamc  or  in  nature,  either  m  word 
 or  in  meaning  hath  attributed  vnto  him.   We  haue  heard 
 betore  ho;v  Eleutherius  bifhop  of  Rome,  acknowledged 
 the  tide  of  (y o^j -z/zcr^r^w/ to  be  the  tide  of  the  prince,  and 
 thcrctorehe  condcnmcth  you  of3i(loialtie  that  will  tranf- 
 ferre  the  iult  title  of  your  prince  to  an  vniuftly  vfurping 
 forrcine  Prieft.  B  ut  that  the  Pope  is  Antichrift  euen  that  ^ 
 orcat  Antichrift  diat  was  forefpoken  of  by  Saint  Paul  and  ^^J^fj^^^l 
 5»  lohn,  I  haue  vndertakcn  to  defend,  The''bookc  ^eont.ftbul.'*' 
 abroad:  let  you  and  mc  ioinc  vpon  that  ifluc:  vntill  you  Ventific.^c,^ 
 Ec  difprooue 
 
1   Tertulde 
 Jdololat. 
 
 2 1  o  Tl^e  Mfwer  to  DMfhops 
 
 difpiooue  oiir*proofes,you  muft  giue  vsl  eaucftill  to  fay 
 that  the  pope  IS  Antichrill,  and  that  you  in  fcruing  him 
 doe  make  your  felues  vaflals  and  llaues  to  the  man  oi  fin. 
 For  that  matcei'  Ifay  content  your  felte  that  we  call  a 
 Ipatie  a  fpade:  all  the  water  in  Tiber  will  not  waih  tlic 
 pope  trom  that blot.as  afterwards  alio  ftiall  in  fomc  part 
 appeerein  examining  the  enterance  of  your  bookcXaftUe, 
 youaregrieuedthatwe  call  euehe  Cathelickean  tAoUter^ 
 and  indeed  we  call  your  Catholickes  idolaters,  we  call 
 cueriepapilt  an  idolater,  and  that  iuftly  vpon  goodwar- 
 rant.For  if  confecration  oftmages  be  idoUtrie^  what  is  eucry 
 papill  but  an  idolater  that  confecrateth  images  and  vfeth 
 them  confecrated  to  worOiip  thcmf    What  is  he  but  an  . 
 •n  £/i44.i9.    idolater  that  boweth  to  the'"' jiocke  of  a  tree,  and"  rpor- 
 "  Cd/>.  2 . « .        Jhippcth  the  tvorke  of  his  ewne  handcs^  which  his  owne finger t 
 "  '^'^^  ^^^'      haue  made ywhtreot  it  is  truely  faide, "  Thej/  hane  etes  and 
 /eefjot^eareshauethej/a)tdheareHotjScc.    Thus  the  Scrip- 
 ture defcribeth  idolatrie:  this  euery  papift  doth,  and  ther- 
 fore  euery  papift   doth  that  which  the  Scripture  pro  , 
 nounceth  to  be  idolatrie.  And  why  doth  this  (o  much  i 
 tGre^Jerd.  trouble  you  M.  Bifliop,  feeing  •"  Gregorie  de  Valentia  : 
 holi'tJeMo''  freely  confeflethjthat  you  all  commit  idolatry  andtiiere- 
 U^i'a.ca.y.        fore  muft  necelTarily  be  holden  to  be  ido/  ters:  onely  by  a 
 newpardoxehewillperfwadevs  that  all  idolatrie  is  not 
 forbidden  by  the  word  of  God »  But  your  fhame  is  appa- 
 rant  in  this  matter,  and  lieth  open  to  all  eies  that  will  net 
 refufctofee.  This  is  one  of  thofc  grofle  abhominations 
 wherein  he  that  cannot  or  wil  not  take  knowlcdg  of  your  . 
 apoftaficjflieweth  himfelfe  either  to  be  av^ery  blindeora  i 
 very  wilfull  man,  and  no  r eafon  is  there  that  you  fhould  I 
 hope  that  his  Maieftic  willfuffer  hisfubic6ls  freely  to  ^r; 
 ^  t.C*r,  ii.i-    ^^^j.  q  /^^  yy  jQj^  f^  d'mibe  idols  to  doe  them  fermce,  and  by  \ 
 them  to  goe  a  vehooring  from  the  true  God  ♦ 
 
 Yet  you  pleade  further  for  fauour  in  that  j'#«  informer 
 dosihtftiltimcsivere  in  manner  theon^y  men  th^t  defended a»d\\ 
 m  ide  knowne  to  the  world  his  Matefiies  Title  ^  inter efi  to  the 
 
 C'ovp-e 
 
Epijlle  to  the  IQtgl  ill 
 
 Crffvffe  of  England.  Which  if  you  fpcake  of  your  felfc  you 
 haue  your  aulwcre  before.  If  you  extend  it  generally  to 
 Rcculants  youknouc  well  enough  that  you  fay  vntruely. 
 FortheRccufants  generally  were  lolefujted  as  that  you 
 feculars  were  brought  almoll  to  leapc  at  a  cruft,and  great- 
 ly dillrelled  for  want  of  neceiraric  fuccour  and  releitc. 
 And  which  way  the  leiuitcs  looked  it  is  knowne  well 
 enough  5  and  hath  bccne  fufficiently  difcouercd  both  by 
 youandbythcmlelues.   And  thcretore  if  the  Recufant 
 Papifteshadhadtheirwill,aIeruitedQueene,notaProtc- 
 llant  King  ,  muft  haue  had  the  wearing  of  the  crowne* 
 How  wilhngyou  were  to  rcceiue  his  Maicllic  appeared  by 
 the  attendance  that  fo  many  of  you  gaue  him  at  his  ccm- 
 mingm,  riding  difguifed  that  you  might  not  bee  knowne, 
 which  to  whatpurpofe  it  was  foone  after  wasfeene  by  your 
 companions  Watlon  and  Gierke,  whome  only  to  name  is 
 fufficient  foranfwere  tothcfe  CrocodtUs  teares  ^v^h^cWilh 
 you  fceke  to  gaine  tauour  at  his  Maiefiics  hands  by  falfely 
 pretending  loyaltieandlouevntohinj  .  But  much  more 
 Ihall  the  remembrance  of  your  lately  intended  milcheitc 
 giue  full  afliirance  to  his  Maieftie  that  there  is  no  fidelitic, 
 nothing  buttrcachcrie  and  viUanie  to  bee  found  amongft 
 you. You  would,you  hyjoitue  htene  c.sreadte  to  haueajjifled 
 his  Maiejljy  tf need  had  recjmredy  as  any  fort  offubte^s  in  the 
 iand.  But  bielVcd  be  God  that  his  Maiclly  had  no  nccde  of 
 any  ofyourafliilance.Bcllarminc  hath  difcouercd  it  for  a 
 1^rmQ\}^\totyo\xv%^  that yopi  ought  not  to  tolerate  a  mifbe!ee-t  Bdldrm.dt 
 mng  /^/»^,fuclias  you  take  his  Maicily  to  bee,  &  therefore  if  7^ow»:  Vomtf. 
 hee  had  rehed  vppon  your  afTiftance  either  hec  mult  haue  ''^.  j.^/'-z- 
 dauncedaftcr  yourpipeorelfe  haue  leaped  without  the 
 crowne*  It  was  not  his  Maicfties  right  that  you  relpeilcd: 
 it  was  onely  the  feruing  of  your  owne  turne.  You  (ay  that 
 joH  hane  not  fmce  offended,  his  Maieflj  in  any  thtng  :  but  that 
 IS  not  trucYou  and  your  fellovves  offend  his  Maicfty  day- 
 ly  in  the  highcft  degree  in  fcekingto  inueigle  his  fubieas 
 and  to  draw  them  to  tlic  admiring  and  adiiutting  of  a  f  or- 
 
 £c  z  rcn 
 
212  Theanf^erto'D,^tJl7ops 
 
 ren  iurifdi6lion  and  they 'offend  hisMaieftic  inlikefoit 
 in  being  content  to  be  inueigh!ed  and  fcduced  by  you.  It 
 may  he  obieBed  ,   fay  you,  that  they  doe  not  conforme  them- 
 feittes,  to  aJlatuteUw  made  againfl  their  reltgion  ;but  we  ob- 
 itSt  that  they  deny  true  feruice  to  God  and  conformity  to 
 *  jtugHji.tf.^0  his  lawes :  to  which '  Princes  arc  on  Gods  behaUe  by  laws 
 and  ftatutes  to  coiripelhhem  .  Yet  heereby  you  quaUfic 
 their  offence  as  pardonable  for  that  theirl  religion  towardes 
 God)  not  any  c  o  ntewpt  of  their  lavpfullfvperiour  doth  command 
 them  from  the  conformity  ^    As  if  all  lewes,  and  Turkes,  and 
 Pagans  and  hereiickes  could  not  pie  ad  that  exception  for 
 themleluesaswcllasyou.  When  Conitancinc  by  his  e- 
 di6ls  and  ftatuces  did  fet  vp  Chrifts  true  religion  and  did 
 driue  all  other  religions  into  corners  as  you  (aide  before, 
 ^jiuT.ep./^%,    decreeing  very  fharply  *'  agninjl  the  facrtfices  ofPagms  vpon 
 piine  of  death  ^  againft  wiltuil  herecickes  and  Ichihnatickes 
 vpon  conf [cation  of  their  ^oods^  had  it  beene  a  flifficient  de- 
 fence forrefraftarieperfcns  to  fay  that  their  rchgion  to- 
 wards God,  not  any  contempt  of  their  lawful!  fuperiour 
 did  command  them  from  conformity  to  his  lawes  ?  If  it 
 were  no  anfwer  then,  wc  muft  hkewife  conceiue  now  that 
 ic  is  a  contempt  of  their  Prince  that  the  regard  of  iiis  lawes 
 doth  not  draw  them  duely  to  examine  tiie  religion  which 
 they  profefle  that  they  may  fee  the  filthinefle  and  abhomi- 
 nation  thereof  and  how  iurtly  it  is  to  be  detefled  and  ab- 
 horred. For  it  is  their  vfiiall  manner  to  vndertake  that  re- 
 ligion hand  ouer  headjand  fcarfe  is  ther  one  of  a  thou/and 
 amongft  them  that  is  able  to  giue  any  reafon  why  he  belee- 
 ueth  (o  rather  then  otlierwile  .  Which  iTialbe  your  iull 
 condemnation  with  God,  M.Bifhop,that  doe  condenmc 
 '  Kfplyta  tht     men  for  being  '  blmd-obedtent  in  a  caule  againi^you ,  and 
 hfmi  jtpolagf.  Joe  teach  them  to  bee  blind  obedient  to  you  \\\  a  caufe  a- 
 gainft  God.  But  you  alleadge  further  for  their  excule  that 
 they  be  no  inuentorsor  followers  efnouelties  but  only  hold  on  and 
 perfeuere  in  the fatth  of  their  forefathers.  And  that  could  tJie 
 Pagans  and  heathens  alleadge  for  themfelues  alfo,  that 
 
 they 
 
EpiFile  to  the  K^ng.  2 1 3 
 
 they  were  no  inuentours  or  followers  ot  nouclties,but  that 
 their  fathers  and  forefathers  for  hundreds  and  thoulands 
 of  yeares  had  continued  the  lame  lupcrlbtion.  Somaya- 
 dulterers  and  whooremongcrs,  drunkards  ,  theeues  and 
 other  nialcfa6tors  excufe  themielues  that  they  are  not  the 
 firil  inuentours  of  thoie  finncs,  but  that  their  fathers  and 
 forefathers  were  the  (ame,  and  that  thelc  behauioursliaue 
 beene  accuftomed  fincc  tJic  worlde  began,  bur  compulQ- 
 on  of  lawes  mull  driue  them  to  eome  where  they  may  bee 
 taught,  that  whereas  without  queftion  many  of  them  fay 
 with  themleluesas  did  the  Donatilles,  "  It  u  true  mdeede  " ^"^"A 'M 
 thityo  'tfajy  we  ca  '^not  tell  v.  hat  to  anfvoerejhut  it  is  hard  for  vs 
 to  leaue  the  trad  tionof0Hrfuthers,x.h£.y  may  be  fliaken  from 
 that  hcauie  dro wfinefl'e  that  holdcth  them  and  may  1  earne 
 to  giuc  glory  vnto  God  and  lay  with  the  Gentiles,  '^  furely  „  ^^  ^^ 
 onr  fathers  bane inheritedlies and  vanitte  whcrem  there  ts  no 
 profit :  and  may  heare  God  fa}ing  vnto  his  people :  ^  fVa/Jze  ^  EjfcLio.  1 1 
 jenottntheordinancesof  your  fathers y  neither  obferne  thetr 
 manners,  nor  defle  jourjeltici  with  their  Idtls :  I  am  the  Lord 
 your  God  X  walkeyeinmyjiatutes  and  keefe  my  iudgements 
 and  doe  them  I  andagaine  calling  them  out  of  Babylon, 
 *  Goe  oHtofher-y  mypeoplf.^hatye  be  not  partakers  in  herfnnes  ^  A^»c.it,^ 
 and  that  ye  receiue  not  of  her  p/agues, Butwherc  you  lay  that 
 the  thingcs  which  they  follow  are  no  noue/ties,  you  lay  vn- 
 tiucly.     For  your  lelus  plalter  and  Ladies  pfalter  which 
 commonly  you  put  into  their  hands  what  are  they  but  no- 
 uelries  ?  your  Agnus  deles,  your  hallowed  beads  iSc  grails, 
 your  pardons,  y our di/penlations,  your  reconciling toJthc 
 bi  riicp  ot  Rome,  your  babies  and  puppet>,and  other  fuch 
 like  witcheries  &  (orceries  what  arc  they  but  noudties  r  let 
 vsfcetheprp^lireotanyof  this  trumpery  in  the  ancient 
 ciiurch.But  indeed  ther  is  no  lliadow  iherof;they  arc  new 
 deuilesof  Antichrirt,^Sc  the  baits  of  his  Ipiiituall  tornicaii- 
 ons  to  inchauntand  intoxicate  fimplc  and  vnllabic  loules. 
 You  goc  forward  and  tell  vs  that  amongll:  themefi  duet  full 
 there  is  none  bt  t  offendeth  agamji  onejiatute  or  other, yet  onelj 
 E  e  3  Cathjlck^s 
 
114  TloeMfMrtoVMJhops 
 
 Catholickes  are  for  the  tr^nfgrejfi  g  of  one  hufpeled  and  hand- 
 led as  though  they  were  Jome  hai^^ons  re  belles  and  traitours.^ 
 tender  chickens  how  you  are  hufpeled  and  handled  /  how 
 would  you  complaine,  I  trow,  it'  we  pra6lifcd  cliac  which 
 *  •^/"'■'  ^  •  •     God  hach  laid  vnto  vs , '  Reward  her  ei^en  <?/  Jhee  hath  re- 
 TvardedjoH  ,  andgine  her  double  according  to  her  workes^and 
 in  the  cup  rphtch/heo  hath  filled  to  yoi*,  fill  her  the  double  J  But 
 other  lawcs  and  ftatutcs  are  looked  vntoasthecauferc- 
 quireth  and  tranfgrenburs  receiue  due  punilliment  ac- 
 cording to  delert:   but  lawes  for  religion  as  tiicy  are  of 
 higher  nature  and  gre£,ter  conlequence,  fo  fhould  inor^; 
 ftraightly  &  feuerely  be  put  in  execution  for  challenging 
 due  honour  vnto  God,  and  for  the  welfare  add  fafety  of 
 the  publicke  ffcate.    Where  indeede  the  default  is  that 
 lawcs  are  not  fo  throughly  and  cffe6lually  purfucd  againit 
 you  as  caule  is  tlicy  fhould  be.  For  howlocucr  you  cleere 
 rhe  matter  with  astho'jgh  they  were  feme  hatnom  rebels  and 
 traitoars,  the  very  truth  is  tiiat  in  making  men  Papiftcs 
 you  make  them  cyther  a6^ually  traitours ,  or  if  not  a- 
 6lually  becaufe  they  knowe  not  yet  the  fccret  of  your  oc- 
 cupation, yet/«  Totentia  proxima  to  bee  wrought  vpon  for 
 »» Vecrttd,       any  traiterous  executions .    For  the  fundamental!  points 
 Cre^.  de  faitjl,  cfyour  religion  are  meerely  trcafon^that  the  Pope  is ''  Gods 
 •fifc.c*,  Quan-  Vicegerent  vpon  earth  ,  and  therefore  fuperiour  to  your 
 **'sext  defen-    P""<^c:  that  it  is  in  the  'Popes  power  to  depofe  his  Ma- 
 tem.c^reiitdi.   icftieanddepriue  him  ofhiscrownc  :  that  he  may  ''  ab- 
 taia.ca^.  jid     foluc  his  fubiefts  from  their  oth  of  aliegeance  to  hjm :  that  . 
 ^pofiolua.Bul-  at  his  commaundement  they  are  to  take  amies  againfl:  | 
 ^EuH  /""''     ^^"^  •  ^'^^^  *  Cathohckes  ought  not  to  toUerate  a  misbclec-  ! 
 ,-„^      "^ '     uing  King,  as  they  account  euery  one  that  beleeueth  not 
 •*  Ibid.  with  them :  that  ^  where  tiieir  religion  is  in  hazard  ,  no 
 
 '  BelUrm  de  faith  or  fidelitic  is  to  be  performed.  Wliich  pofitions 
 l{om.Tontif.li.  ofyours  docvery  well  dclerue  that  all  feuerity  of  lawes 
 ^Tut'h  Tar  if.  ^°"^^  ^^  vfcdto  prefcrue  his  Maieftics  fubiefts  from  bc- 
 inHenrk'.i,  ing infected  with  the  venime  and  poyfon  tliereof.  And/ 
 doubt  not  but  chat  his  Maieftic  doth  nowvciy  well  fee  & 
 
 coucciue 
 
Eftjlle  to  the  IQn^,  215 
 
 concciue  that  it  is  very  neccflary  that  by  due  execution 
 thereof ) our  witkedcnterprilcs be  more  ihongly  crollcd 
 and  Jiindered  then  liicherto  they  haue  beenc.  You  com- 
 mend your  Recufaiits  as  ^(f^-w^-i^  ^^  r^fw*  that  line  neere 
 thimthe moji orderly  fubtc^ls.  What  /"and  none fo  order- 
 ly as  they/  We  fee  the  prouerbe  to  be  true: 
 
 ^^tfqtiis  amat  ranam ,  ranam  put  at  ejfe  D  tanamX 
 who  lone  s  the  frog  in  jilt  hy  dike 
 •  HethinkesthefrogDiana-Uke^ 
 
 You  tell  vs  that  thej  are  as  true  of  their  rvcrdsjAs found 
 tn  their  deeds  ^  of  as  great  charity  and  hofpitalttj  towards  their 
 neighbours  i  and  contpaffion  of  the  ^oere :  of  as  moderate  and 
 ci/.tllcariage  and  behawour  asmoji  men  in  their  countrte. And 
 indeedc  it  IS  true  that  many  ottlicm  are  fitter  for  vs  then 
 they  are  for  you,  and  we  are  forrie  tiiat  they  cannot  be 
 gotten  to  awake  out  oftheirflcepc  and  to  wipe  away  that 
 needles  difgrace  wiiicli  by  tlieir  own«  wilfulnefle  doth 
 hang  vpon  them.  But  there  are  many  more  of  them  who 
 arefitterfbryou  then  they  are  for  vs,  men  that  hadneedc 
 to  Iiue  vnder  a  fliriuinge  and  pardoning  rchgion,  being 
 notorious  for  groflc  and  abfurd  finnes,    wlioore mongers, 
 drunkardes,  iwcarers,  full  of  bitinge  and   cruelty,  of 
 falfehood  and  villanie,farre  from  any  f ueh  commendati- 
 on as  you  giue  them^and  yet  thefe  forfootli  are  they  vvho 
 in  their  loylitie  at  their  tables  and  vpon  their  alebcnches 
 talkeofiuftificationbyworkes,  and  of  comming;  to  hea- 
 uenbymeiitesandcrieout  vpon  the  Protcrtant  do^tnnc 
 asopeninga  way  to  licentious  and  euill  life.    We  know 
 tlicm,  M.BilTiop,as  well  as  you  and  wee  know  there  is 
 no  cauTe  at  all  to  giue  them  any  fuch  commendation  of 
 bcJiauiour  abouc  other  forts  of  men.   Your  condufion  is, 
 ii'iatto  be^ger and  vndoe  them(  as  the  execution  of  that  law 
 ejiablifhedmajl  needes  dde  thepoorerforto  of  them)  rs>o«ldbe 
 lilt  I?  le(fe  then  to  vndoe  &  defiroj  all goodorder  and  dftctpl  ne 
 wthi  common  voeale^     Where  we  lee  you  fpeake  for  a  fee 
 and  therforefticknottorpcakcatlarge.    But  you  mult 
 
 vndcriland 
 
a  1 4  The  Anfiper  to  D,  !BiJhop 
 
 vnderftand  that  the  good  order  and  difciplinc  of  the 
 common  wealc  might  itand  well  enough  \\  itliout  them. 
 Though  they  were,  where  their  hearts  are,  vnder  the 
 Popes  prote6iion,yet  we  could  haue  good  order  and  dif- 
 ciplme  in  our  common  weale,  and  lo  much  the  better  by 
 how  ttiuch  the  more  it  would  be  freed  from  being  diftur- 
 bed  by  them.  As  for  beggering  &  vndoing  them,it  is  not 
 the  law  thatdothit,but  they  begger  &  vndoo  themlelucs 
 by  their  ow  ne  blind  wilfulncs,  in  that  they  doe  not  fu  bicft 
 themfelues  to  the  law  when  notwithltanding  they  can  giuc 
 no  good  reafon  why  they  fhould  be  againft  the  law.Andif 
 they  were  beggered  and  vndone  as  touching  their  bodily 
 goods  it  were  the  better  for  the  common- wealth  and  for 
 themfelueSjbecaufe  thereby  they  fhould  be  freed  from  fueh 
 copefmatsasyouarewhonouile  them  in  their  difobedi- 
 chce  to  God  and  to  their  princes  law?  who  vie  your  witts 
 to  craue  for  them  immunity  of  mul6l  and  paiment  to  the 
 (  ji*l,t^,6t^    Prince  that  they  may  haue  their  eftate  free  to  beftow  the 
 more  liberally  vpon  you :  who  like  the  ^  Donatiftes  would 
 not  haue  them  to  loofe  their  goods,  and  would  haue 
 them  at  liberty  to  loofe  Chrift;  who  would  haue  their  vvils 
 and  tcftamcnts  made  good  by  thelawes  of  the  realme,and 
 them  fulFered  to  difanull  the  will  and  leftament  of  Chrift : 
 who  would  haue  proteftion  for  them  to  enioy  what  they 
 buie,  and  would  haue  Chriit  to  haue  no  proteftion  to 
 hold  them  whom  he  hath  bought;  who  would  haue  them 
 quietly  to  line  at  their  owne  home,  and  in  the  meanc  time 
 ^  g     freely  permitted  to  banifh  Chrift.  The  execution  of  the 
 
 60.T1V  ^*^  ^^  ^"^  ^^^  go^ty'  ^^  ''y  ^^^^  arguments ''  S.  Auftin 
 (ontJiivetiU  defended  the  like  of  old  againft  Pelagians  and  Donatifts 
 lih.i,c.6%.i  ? .  and  other  hcrctickes,by  the  fame  doc  we  defend  it  as  nc- 
 cont.if'*»'  ^«'ceflaricagainftyou» 
 
 33.  W»  Bishop, 
 
 Before  Intdke  an  endj  1  befeechjonr  LMaiejiie  that  the 
 BidrvonhjfiijmgofCaJ^lim  my  he  diligently  examined:Coi^ 
 
 boDiun? 
 
EpiJlletothelQn^.  217 
 
 i  bonumf  For  vhife  ccrKmodittd  to  rvhat  ettde  ay:dptirfofe 
 
 j  mnjijMch numbers  (fmoji  c'tmljf.bieRs,  be  fognenoujlymoie- 
 
 I  fied?  IVhi.t  is  the caH[e,rvhyycMrfeacerible  &  ioyfuUgouern- 
 
 I  nu«tfhonid  he  Jo  mit.gled  vtthjHC  h  buterHormes  offerjecuti- 
 
 I  9n?  Is  it  to  exti'gtiijh  the  Catho/tkesf/tithilt  iieth  r.ot  in  m^m 
 
 \  fctver  tofupfre^e  and  deflroy  that  iTvhich  the  xAlmtghttefu^- 
 
 ;  prteth MidmMriteineth.    1  liegates  of  licll  fhall  not  pre-  ^**^'^^- 
 
 uailc  againft  the  Caiholicke  Church,    Ahdletbut  thofe 
 
 grnuc  ar:dn>tfe  Cot^nfaiUrs  (who  hat^e  managed  the  fiate^ 
 
 cur  Ute  ^lueenes  date  r )  e  pformeyour  U\4aiejtte  ruhethi  r  all 
 
 thofe  terrible  ferfi cations  that  then  rvere  tnofi  vehement lypttT' 
 
 \  fued^did aryixhit at all^dtmimP)  the  nurnber  of  Recufarits I 
 
 j  9r  rather  dtd  not  greatly  multiply  and  increafe  them,  frtm  one 
 
 I  Mt  thcjlrfi  to  an  hnr.dredandrKoe  in  continuance.  But  it  may  he 
 
 \  they  enttnd  by  thofe  fcnall  larcestto  enrichyotir  OMaiefie,  and 
 
 !  tojitiyourccffers:  Surely  the  receits  mil  fall  tut  much  too 
 
 Jhortf  togrcTPto  aryfuch  reckoning,    ^nd  rehat  delight  t9 
 
 ;  enrich  your  treafurxe ,  trndfiuffeyour  cojfers  with  regret  esyand 
 
 out  tries  of  the  hufbandyrcifejchtldren,  vptdctves*  andpoore  in» 
 
 fants,  when  as  the  befi  And  mofi  ajfure  d  treafurie  of  a  kir^gy  is 
 
 (  by  the  prudent  efietmed)  ?#  con^fiintheloue^ndhcartteaf- 
 
 fefiion  of  his  people?  Or  are  thejepenallla'wes/i/jdforfaitures 
 
 ordaineeifor  rewards  vnto  fuch  dependents^  as  for  thefe  or 
 
 theltkedoefollowyoufButthe   reutnues,  preferments y  and 
 
 offices  J  belvnglngto  your  crorvne  ef  England,  are  aboundant" 
 
 I  ly  able  to  content  andrcwardthemythatfljall  deferue  vcellef 
 
 j  the  commc  n-weaUyrvithout  thatfo  heauie  aggrieuance  c^  hart, 
 
 !  bleeding  of othersyour  Ui^aieWesgcod/f:bi(^es.    ^rdtour 
 
 \  Maif  sites  high  rvifdcm,  and  lengexpiricncc  in  gcuerr.menty 
 
 j  can  beji  rt  member  you,  that  fuch  men  are  notfo  mndfull  of 
 
 I  benefits  receiued,  as t he  daily  yvant  and mi/erte, will conttnual" 
 
 ly  rer.ue  andrtwue  the  memcrie  eft  he  cpprejfedt ' 
 
 R.  Abb  ot« 
 
 -'    Thccndandpurpoftofthe  lawc,  W.Bifliop,  iscafily 
 Ff  anfwcrcd 
 
2 1 8  V^eanfiver  ta  T>.  Sif^ops 
 
 anfwered  oucbf  your  owne  wordes.  It  is  of  ciuiil  fubiciSls 
 to  make  religious,  chat  his  Maieftie  may  haue  them    his 
 notbyh-ilfesbuc  wholly  5  not  outwardly  onely  by  con- 
 ftrfined  and  forced  obedience,  but  inwardly  for  conlci- 
 cpce  fake  J  wjiich  there  is  no  hope  to  attaine  fo  long  as  fe- 
 curely  they  reft  tied  in  confcience  cotheforreine  lurifdi- 
 dtion  or  the  Pope,  who  according  to  the  pretie  emblemc 
 thathehathbeenewoont  to  fet  vpon  his  mammetries 
 Ji/^.t  mih'i  cortu'Am  ^fnjjicit^fonnegiHe  me  thy  heart  andit 
 fnpcah,  laboureth,  reb'AsJlcJhmtilfusyto^o^ciXc  the  harttil> 
 opportunitie  feme  that  he  may  gaine  the  whole.  But  you 
 queftion  the  matter,     Is  it  to  exttHguiJh  the  Catholtkefaithl 
 No,  no,  M.  Bilhop :  it  is  to  extinguilli  your  Cacolike  and^ 
 cmiitercatholtckedndcSt  Indeed  it  lietli  not  in  mans  pO" 
 wertodeftroythc  true,  Gatholicke  faith  j   the  almightic. 
 (upporteth  and  mainteincth  it  5  *  the  gates  of  hell  p3alltut\ 
 ^Man.t  ,1  * ^y^ft^^ig^gajy^jii^j  Your  Pfeudocatholickc  apoftafie  fcc- 
 med  indeed  to  haue  gotten  the  mafterie  of  it,  and  to  hauc 
 fet:  you  vp  akingdomcfor  cucr ;  but  when  you  though^ 
 foreuertohaueimprifoncdthe  ^.rkeofGody  yowiiDagm 
 fell  downc  before  it ,  ;^nd  brake  his  neckc  ;  the  Angell  Ib- 
 dainly  cried  from  hcauen,  the  lightning  of  the  Golpell 
 ^  M9c,i%.ii    ihining  round  about  him ''/fi/j^Z/if;?,  itts  fallen,euen  B(t' 
 kylon  the  great  cit$e.     The  captiuicie  of  the  church  was  dif- 
 folued,thcprofcffoursof  Ghnftes  Gofpell  weremulti^ 
 plied  from  one  to  a  thoufand,  and  from  a  th  oufand  to  ten 
 thoufand,and  from  ten  thoufand  to  whole  nations  and 
 peoples,  fo  againft  all  expe6tation  ,  asthatlannes  and 
 lambresand  the  r^ft  of  the  Egyptian  forcerers«haue  beenc 
 forced  to  (ay  in  their  harts '  It  ts  the  finger  of.  god  j  the  I^rd 
 *  Exod,%.i<).    ^^fgfijJQy  ij-y^i  againfi  ys^tuzn  as  one  of  the  i'panilli  cap. 
 '*?-H'    •       ^^^^  could  lay  of  the  battell  fought  by  feaat  their  attemp- 
 ted inuafion,  that  Chriftinallthat  battel!  fhewed  him- 
 i  jpoC'iS»7'    felfc  a  Luthcrane.  By  this  meanes  the ''  whoon-  of  "Babylon 
 that  (aicd  to  herfelfc,  I  Jit  like  a  ^Ineenet  and  am  no  wtddow, 
 "C^pii  i6,    and{hallfc&  no  moftrningt  is  become  eucn ' def plate  and na^ 
 
Fpi^le  to  the  fQtig.  i  \  p 
 
 ked  in  comparifon  of  that  fhee  was,  and  her  dcfolations 
 (hall  grow  more  and  more  till  he  that  hath  begun  ^to  con-  ^       ,    . 
 fumehtryoiththc brcf.thofhis mouthy  doe aholijh  her  vtterly  '"' 
 
 vp'tth  the  brightnej^e  of  his  comming.  Flatter  not  your  Iclfc 
 W .  Bifhop :  ^  ail  I  hey  thatjorfake  the  Lordfhdl  feri^  :  the^  vfahji  ^%6. 
 Lord  ni  Udejiroj  all  them  that  commit  for  tiaiticn  againfl  htm 
 But  you  Willi  his  Maicftie  to  hee  informed  by  thofe 
 vratte  and  vrife  (^otinceUurs  rtho  managed  the fiate  in  cur  late 
 ^ueenes  dates  rvhethir  allthofe  terrtbleferfecntions  that  the 
 reere  moft  vehemently  furfited  dtdany  whit  at  all  dimtr.ifit  the 
 number  ofrecufantSj  or  rathe  r  did  not  greatly  mult  i fly  and 
 increafe  them  from  one  at  the  jirji  to  d  hundred  and  more 
 pt  continuance. 0  terrible per/ectaions  iud  moft  vehement- 
 ly purfucd,  and  yet  by  your  *"  ownc  confcffion  notaman 
 ofyou  put  to  death  but  tor  caufe  of  treafon  againft  the  ^^*'-^'"** 
 Queeneandtheftatc.  Which  confeffion  the  prouidencc  '  "' 
 ofGod  and  his  hand  wrought  from  you  by  a  bone  caft 
 betwixt  the  lefu  ites  and  you  for  the  cleering  Sc  iuftifyin  g 
 ot  the  proceedings  of  die  ftate,  taking  no  courfe  in  mecrc 
 cafe  ot  religion  but  that  which  S«  Auftin  acknowledgcth 
 tohc' the obferui»g of chrij^ian lenity  and  meel^nejfey  not'  -^«g.</'.f». 
 to  punifh  recufants  by  death  but  by  pecuniary  mulFi  and  by 
 rejinnntorbani/hment  ofthembywhom  others  were  hard- 
 ned  in  that  courfe.  VVc  would  haue  thought  the  fame  to 
 be  Chi iftian  lenity  andgentlenefleinthetime  of  Queenc 
 Marie  when  nothing  but  hfe  and  bloud  would  giuc  con- 
 tentment, and  this  wretched  hypocrite  hauing  lold  his 
 tongue  and  his  confcicnce  to  the  Pope  is  not  alhamcd  to 
 call  It  ternbleperfecutton,  A  nd  yet  in  the  execution  of  the 
 law  they  that  paied  the  mulft,  Ibfarre  enioycd  the  benefit 
 and  liberty  ot  tiie  ftate  as  that  tJ^ey  thnued  m  the  payment 
 otic,  and  could  findc  enough  befides  to  giue  harbour  and 
 entertainment  to  night-working  traitours  that  wercftiU 
 plotting  both  againft  the  poflcflion  oftheQucene  that 
 then  was,  and  the  fucceflion  of  his  Maicftie  that  now  isj 
 which  no  Frincc  without  admirable  patience  could  eucr 
 F  f  £  hane 
 
zzo  TheAnJMrtoV.'Btfhops 
 
 haue  endured.    Many  of  them  by  wayes  and  wiles  dipt 
 themfelues  out  of  the  collar,  and  paid  nothing  at  all,  and 
 being  winked  at,did  euci>deride  the  retnifl'e  and  fauoura- 
 ble  proceedings  of  the  rcalme,in  that  they  could  make  the. 
 laives  like  Ipiders  webs  to  take  no  hold  of  them.    Many  of 
 them  vfed  their  libcrtie  altogether,  and  found  no  chcckc 
 orcontrolmentoflawatall.  Yea  and  you  that  were  in 
 durance  hued  at  your  hearts  cafe:  you  were  fat  and  frelh 
 andfaire,  yourfriday-nights  drinkings  werebetcer  then 
 the  Sunday  dinners  of  many  better  men  then  you  are :' 
 there  was  too  free  accede  and  reforc  to  you  :  you    could 
 queftion  one  another  for  fhrewd  and  fufpicious  bchaui- 
 ours  :you  could  twit  one  another  with  gallantrie  and  bra- 
 uerie  of  apparell ;  you  had  harts  co  contend  one  with  ano- 
 ther like  tigers  and  beares,  and  yet  like  the  filthy  full-gor- 
 ged friar  you  cry  out  Ecce  nos  quanta  fattmar  fro  C  hnjio : 
 feehawwe  areperfecHtedfor  Chrtfts  fake*  Ah  vnthankefull 
 cay  tifes  that  thus  abufe  the  goodnes  of  Princes  to  the  euill 
 of:  their  fubiefts ,  and  whileft  they  permit  fafetic  and  quiet- 
 nelTetoyGU,  doe  labour  night  and  day  to  procure  ruine 
 and  ouerthrow  to  them  And  yet  thofe  honourable  Coun- 
 fellours  of  whom  you  fpeake  can  well  enfonne  his  Maiefty 
 chat  chat  mild  execution  that  then  was,did  procure  much 
 fecuricy  and  eftablilhment  to  the  ftate,  and  recalled  excee- 
 ding many  whom  your  ceacherous  allurements  had  alie- 
 nated and  inucighled  another  way ♦    They  found  the  hu- 
 mours and  conditions  of  men  to  be  the  (ame  that  S.  Au- 
 ftinofold  noted  in  the  Donatiltes,  and  that  their  procee- 
 dings wrought  the  lame  effc6ts  which  he  the  acknowledg- 
 ^Mg,€f.j^i^    cd  concerning  them,  ^  Some  were  yvillmg^  faith  he,  to  come 
 to  the  vniij  of  the  (^atholkke  church, being  moued  by  mmffefi 
 truth  J  And  yet  fearing  the  offence  of  their  friends  did  put  it  off 
 from  day  to  d^y.  Some  rvcre  bound  not  by  truth  but  by  a  hard 
 k^ot  of  obdurate  cuftomeyin  whom  thefayingofGod  was  fulfil-' 
 led'  A  badferuant  will  not  be  amended  with  wordss :  though 
 hedoevnderfiandyyetwillhe  not  obey, Many  thought  thatp^^rt 
 
 f 
 
Fptflle  to  the  Aj^^.  2  2 1 
 
 to  be  the  true  (^hurch,  becaiife  care/tfKejfe  made  tLemjlorp  (^ 
 
 flftggtjh  t9  tjks  kr.ovelcdge  of  the  (^ntholtck^  truth.  Many  wcrg 
 
 l^pt  out  l;y  the  f^t/fern-nours  and  tale  t  cf^yingmcuy  nvhotold 
 
 themth.n  res  at  the  Lords  tabledidvje  jomeflrayige  dealings 
 
 which  tvcfhould  net  doc,     Ai.mj  thought  tt  rvas  no  matter  fo 
 
 that  thfj  w"re  Chrifi;ans  on  whatjide  th  y  were,  and  the  re^ 
 
 fore  continued (uch  beiuufe  they  h-id  becnefo  borne  O'  *io  man 
 
 forredthem  to  doe  otheiivife*  Ncjv  theterronroflawes^  inthe 
 
 f'fblipJtMg  r»hereof princes f:rue  the  L'.rd^huth  done  this  good, 
 
 that  fame  fay  JVe  were  wi  Utng  to  this  before^  but  th^nkes  bee 
 
 to  God t'liat he  h-ithgiu:n  vs  c ccajion  infiuntly  to  doe  tt, ^  hath 
 
 cut  offalloicafions  cfdc/ay .    Others  Jay  y  We  k^tivthis  to  bee 
 
 true  btfore^but  we  were  holden  1  k^orv  not  how  to  that  where-^ 
 
 to  we  haue  beene  Lng  acc!iftomed,npw  th.wkes  be  to  God  wh§ 
 
 hath  broken  ourformerbondes  and  hath  tranflatedvstothe 
 
 bond  of  peace,   Oihersfay,Wedidnotk^ow  that  the  trt^th  was 
 
 on  this  part,  neither  did  we  care  to  learne  the  fame,  but  feare 
 
 made  vsregardfnllto  know  it  while ^  we  doubted  leafiwee 
 
 fb'Aldffifletn  loffe  of  our  goods  temp  jr all  and  be  no  whit  the  nee~ 
 
 rer  to  things  eternxll :  Thankcs  be  to  God  who  by  the/purr  e  of 
 
 feare  hath  driuen  away  our  negleBythat  in  care  wejhuld  feekf 
 
 that  which  being fecure  we  would  neuer  regard  to  k^ow.Others 
 
 fay,Wewereby falfe  rumours  terrified  andmade  afraidt   to  • 
 
 com;  to  chi:rchy  which  wee  had  not  k^owne  to  be  falfe  but  by 
 
 cur commin^thither,  andhadnot  come  thither ^  vnleQe  wee 
 
 had  beene  compelled  thereunto*  Thankes  be  to  Gcdwho  by  the 
 
 fcourg^  ha:  h  t.'ken  away  our  feare,  and  hath  taught  vs  by  ex~ 
 
 perience  what  vair.  e  and  falfe  tales  lying  fame  h  ith  rep  c  rtcd  of 
 
 his  ch:irch.    Others  fay, We  thought  tt  skilled  not  on  what  part 
 
 weprofejfedthefai:hofchrijte,  but  thinkesbee toGod  who 
 
 ha:hga:h:redvsfromfchi/me,andhath (hewed vs  that  it  is 
 
 agreeing  to  one  God  that  wejh  otdd  in  v»ity  worfhip  himA'hcCc 
 
 good  eliV6ts  were  wrought  by  thofc  milde  proccedingcs 
 
 that  were  vfed  inthe  dayes  of  Queene  Elizabeth,  when 
 
 things  (landing  as  they  did  i  t  was  manielhhat  any  good  at  "^ 
 
 all  Jhould  bee  clfvi^ed  thereby.     For  you  wa'c  llill  biiz- 
 
 F  f  3  zing  ^ 
 
 .    .^1 
 
222         77;e  ^nfwer  to  V.  Si/hops 
 
 zing  into  mens  cares  the  alteration  of  the  ftatCj  &  by  your 
 plots  and  deuices  your  confederates  cxpe6led  it  trom 
 day  to' day,  and  thereupon  by  your  proniifes  hoped  for 
 preferment  &  countenance  in  tliat  new  monarchic,  eucry 
 man  at  leaft  a  calfc  with  a  white  face,  if  they  ihculd  conti- 
 nue conftant  and  ftcdfaft  on  your  part,  1  his  \'.  as  in  their 
 heads  vponeueryfeuer all  trcafon  ;  very  ftrongly  at  the 
 Spanifh  inuafion :  but  vndoubtedly  refolued  ot  whenfo- 
 euerthcQueenes  day  fhould  come.  By  this  traiterous' 
 baite  )'ou  gained  very  many,  and  entifed  many  to  goe  be- 
 yond the  feas,  who  in  hope  of  a  golden  harueft  doubted 
 not  to  endure  fome  Imall  winter  Itormes.  But  nowe  that 
 this  hope,  thanks  be  to  God_,  is  taken  away,  we  doubt  not 
 but  one  feuen  yeeres  pra^ile  and  execution  of  his  Maie- 
 fties  lawcs  will  turne  your  trade  a  begging,  and  make  you 
 Tfd  ♦  <  0 . 1 4 ,  ^g*'i^>^f  Itke  doggcsj  (indrtinne  he  ere  and.  therefor  meate^  and 
 X  J.  grudge  that yibe  mt/kt/sfied.  We  doubt  not  but  a  number 
 
 ofthem  will  in  ihort  time  curie  and  deteftyour  trecheric 
 and  villanie,  who  by  your  linifter  and  falle  tales  haiic  • 
 frighted  them  from  dooing  that  whereto  readylie  they 
 would  haue  y  eelded  otlierwife. 
 
 You  goe  forward  faying  that  it  may  he  that  they  intend  hj 
 •  thofepenalllawes  to  inrich  h'ls  ij^laiejlte  andto  fill  his  cofers. 
 
 But  you  are  an  vnfic  man  to  make  conftrud^ion  of  their 
 doings,  and  if  that  were  the  thing  that  his  Maicftie  re- 
 fpe6ted,hc  would  take  with  yoiurccufants  a  quicker  and 
 rounder  courfe.  But  his  Maiefty ""  feekcth  not  theirs  but 
 '^^^Co^- 1  a.  14'  them,  and  it  is  well  knowne  how  hardly  liis  HJghnelTe 
 <^f£f*jt.fp'So*  hathbeenedrawento  vie  any  proceeding  at  all  againil 
 them,  defirous  by  patience  and  mildenelTc  to  win  them; 
 and  findingthat  they  abuie  his  patience  to  fortiiie  them- 
 fcluesagainlihim,  both  his  Maieilie  and  his  mod  ho- 
 nourable Gounfell,  doe  beare  the  minde  that  both  the 
 godly  Empcrours  and  Princes,  and  their  faithfuU  officers 
 together  with  the  godly  Bifliops  and  Paftours  of  the 
 fhurch^  did  bcarc  in  the«xecution  of  tiieir  Imperiall  lawes 
 
 *  frhofoeffcr, 
 
EptJlletotheKin^.  22^ 
 
 *  IVhofoeufrbyoccaftmofthtsUwivhtch  the   Trinceferpiin^*  ^uir.ep  a9, 
 Chrtfl  doth  pnhltfljfor  the  reforming  of  your  tmpietic^  doth  co^ 
 uetOH!Jy  d-f  fire  any  goods  ofyoHrs^tveltk^  himpot.whofoeuer  by 
 occafion  of  this  UwpfirJnethyou^  not  tn  lottc  to  amend you^  but 
 M  hatred  to  fra^tfc  enmity  agdtnjiyou^ne  hke  him  not.  There 
 will  be  more  contcnnnentcakcn  in  tlicir  conformitie  and 
 due  obedience,  then  in  all  tlic  riches  and  treafures  that  can 
 redound  to  his   Maielbc  by  their  contumacie  and  rcfl- 
 ftan  ce.  A  s  {crfiuffmg  his  Mdiefiies  cofers  with  re  greets  and 
 9Htcri::s  of  the  h^jhar/dy  fvife^  children,  ixidows  and  poore  in~ 
 fants,  ic  IS  an  amplification  of  your  wittejwithout  any  ex- 
 ample.-they  findc  mcanes  commonly  to  prouide  better 
 for  thcmfelues,  then  to  haue  any  occafion  to  vvcepc  for 
 that  mattcr.If  b)'  carefull  execution  they  were  brought  to 
 that  hazard,  we  fhould  find  better  order  with  them  then 
 now  we  doe.  Neither  fliould  they  for  their  weeping  blame 
 thclawes,  butthemfclues,    that  vpon  felfewill  and  fto- 
 mackc  doe  crofl'e  the  lawes.  And  better  it  is  that  they 
 fliould  weepe,  then  that  other  fhould  be  forced  to  wcepe 
 by  them.'better  that  they  be  beggered  &_vndone5thcn  that 
 by  their  impunity  finy  danger  Ihould  grow  to  the  com- 
 mon ilate :  good  that  fome  endure  extremity  that  others 
 thereby  may  be  b  rought  °  to  confider  of  the   matter  and  fin- 
 ding  that  there  is  ns  ca'^fc  why  they  lliould  forbeare  the  '  ^'*l'*fi^ihi^' 
 church  to  endure  fogreat  lojje ,  may  without  dt^culty  ret  time 
 to  our  church  againe.  In  a  word  let  them  weepe  tor  lofle 
 of  goods  by  luft  execution  of  law  who  without  lubie6lion 
 to  die  law  iiaue  no  reafon  to  cnioy  the  fame.  You  /ay  that 
 the  beji  and  rrtafi  affuredtreafury  of  a  Ktng  doth  conftj}  in  the 
 hue  andharty  iiffcBion  cf  his  people.  Wliich  indeed  is  true. 
 «nd  therefore  doth  his  Waicftie  iulUy  punifli  them  who 
 do  in  themlelues  and  labour  in  others  alfo  to  defeate  him 
 ofthattreafure:  this  fort  ofhis  people  being  fuch  as  haue 
 belto wed  their loue and  harty  affeiiion  otherwifcthen  to 
 him,  neither  can  he  prcfume  thereof,as  he  well  knowcth, 
 fo  long  as  by  mif-confcicnce  of  religiofl  tliey  (land  (o 
 
 decpely 
 
224        Tl^e^rfwertoD.IBiJhops 
 
 deepely  obliged  to  another  Lord.  Who  as hce  hath  their 
 harts,  lo  ftiould  haue  their  purfes  and  goods  alfo,  if    op- 
 portunity did  lerue,wbich  therefore  moll  iullly  and  right- 
 fully fliould  be  preoccupated  and  intercepted  to  better 
 vie.  Further  very  malipert'.y  and  laucily  you  dcinandy^^re 
 thefe  pt^nal  lawes  c^forpttures  ordeimd for  rewards  vfitofkch 
 dependants  as  for  thcfe  or  the  like  doejollowyt »?  1  aiilvv  cr  you 
 againc  tJiat  thelc  penall  lawes  and  iorleitures  arc  made  to 
 the  fame  end  to  which  Conftantine  made  his  law  as  was 
 ^  a        before  laide,  that  P  the  goods  dtvyilfullheretickesrefufing 
 "S"/'  *r     ^Q  (iQiVi\c  to  the  vnitie  of  the  church  fliould  be  coniiicate  to 
 the  common  T  realury,  and  to  which  '^  1  htodolias  made 
 ^'  'ifct  ^ ^llhxii     ''•  ^^^^  ^^^^^  ^^^^y  iiereticall  prieft  or  bilhop  wh^refoeuer  hec 
 amimul^*.     wcrc  found  fliould  forfeit  '  tenpouxds.  I  anfvver  further 
 retur.  by  the  wordes  of  .S.  Auftin,  that '  it  is  net  to  be  er.qyared  who 
 
 ''  ^^^'^-  haue  the  goods  efherctkkesy  bnt  who  abide  in  thejocietj  of  the 
 
 faithfuU.  For  as  heretickes  doc  iuftlylooie  their  goods,  fo 
 whofoeuer  haue  them  by  aflignmentof  lav  or  donation 
 of  their  Prince,  they  iniily  haue  them  if  they   continue  in 
 the  focietyofthe  church,  becaufe  as  he  (aith,  therighteou3 
 do  receine  the fpo  ties  of  the  vrigodlj:,^  the  riches  of  the  wicked 
 .     are  laid  vpfor  the  iufi.  To  be  fliort  luch  penalties  and  for- 
 feitures together  with  others  arc  returned  to  the  Exchc- 
 querotthePrmce,    thence  at  his  Maicflies  good  plea- 
 lure  iuftly  to  be  dilpoled,  as  for  other  occafions  and  af- 
 faires of  his  Realme  and  Princely  ftate,    fovvhen  occafi- 
 onrequireth  Jorrewardcto  them  who  by    loyalland 
 •      dutifull  feruicc  deferuc  the   fame.    As  for  y cur  other 
 wordes  of  heauj  aggreeuance  and  hart-bleeding  and  want 
 ■  and  mifefiey  if  there  were  occafion  therof,  you  were  to  re- 
 »  If4.x%.i9.    member  that  which  the  fcripture  faith,  '  tyiffiUicngiueth 
 yHlj^.ytrf.         vnderjfandwg,  but "  eajeflaieththe  vnwtjeandtheprojperitj 
 m  ««^.t  5  X.    ^^^^^^  dejirej/eth  them.And  as  touching  vnthankefullncs 
 and  not  minding  of  benefits  receiuedjhis  Maicftie  cannot 
 cxpcft  the  like  at  the  hands  of  any  as  of  you,  whom  nei* 
 thcr  confcicDce  ofoathcs  nor  of  benefits  receiued  can  fo 
 
 *  TrtH'i.S^' 
 
Epijile  to  the  IQng.  22^ 
 
 faft  tic  vnto  Iiim  but  that  you  are  at  any  thr.e  to  bcc  ynti 
 by  tlic  difpcnfation-and  authority  of  the  Pope. 
 
 34.  W.  Bishop, 
 
 ^ndwheri  they pj^ll fee  w  hope  tf  remedy^  the Ji Ate he'tng^ 
 H0tv  fctledy  and  a  cotttmuallpojierttj  like  toenjue  of  one  riMttm 
 4KdcoKditicn:  Godktmveth  vfhat  thatfcrceahle  rvcapcn  ofne- 
 ajjitie  way  conjiraine  nnddrtHe  men  vnto  at  length* 
 
 • 
 
 R.  Abbo  t. 
 
 InthispcriodcM.Biftiop  thoughtto  nicwhimfclfei 
 politickcwjfe  man,and  contrarieto  his  cxpe6lationalIhis 
 tellowcs  condcmce  him  for  a  foole*  They  had  but  one 
 (peciall  fecret  amongft  them  ard  he  hath  plaied  the  part  of 
 Tom  TcU-troth  to  rcucile  it.  What,  M.Bifhop^are  you 
 fuch  a  blabbe  that  ye  cannot  keepe  your  owne  and  your 
 fellowcs  ccunfell,  butmuftnccdcsoutwithall?  Andhad 
 ye  no  otJicr  body  to  whom  to  difcouer  itjifyc'muft  needes 
 fo  doe,  but  thus  bluntly  to  blunder  it  to  the  king?  But 
 yet  bee  of  good  chcre,  man ;  let  not  this  difcomfort  you 
 too  much :  fatisfie  your  friendes  and  afliirc  them  vpon  our 
 worde  that  wc  knew  your  minde  before.  We  knew  you 
 were  no  chaungehngs  but  what  yc  hauebcene,  thefamc 
 yec  continue  ilill,  treacherous,  falfcheaitcd,  faithles 
 waiting  but  for  time  and  opportunitie,  if  power  would 
 ferue,  to  com  pell  liis  Maieftie  to  your  order,  The  ftatt 
 nctvfctUd,  you  fay,  ardMContinttall pcjieriiy  like  to  enjue  of 
 (me  nature  and condmcn^  O  this  is  it  that  grceucth  youj 
 this  is  it  that  makeih  you  to  gnaw  your  tongues  for  anger, 
 and  to  fare  like  men  at  their  wits  end  that  know  not  w  hat 
 way  to  take*  The  vnfctlcdnefle  of  the  ftate  hoadc  you  be- 
 fore to  hope  for  a  day*  The  vnfetledncfle  of  tJie  ftate  was 
 the  common  trap  wherein  you  catched  men  to  tlie  dcuo- 
 ticnoftHcPcpe.  Whatatioublcisitrow  to  ycu  to  eric 
 out,  OjphfalLces :  Of^lfr  and  vaine  hope  ?  And  now  that 
 Gg  there 
 
iz6  TheAnfweretoD.^BiJhops  • 
 
 there  is  no  hope  efremsdy  god  k^ow:th,  you  fay,  what  that 
 forcible  weafon  ofneceffitj  may  conftraine  and  drtue  men  vnto 
 4it  length.    Fall c  ^iaito ur,  bu  (ie  f ugitiuc,  doeft  tliou  take 
 vpon  the  to  threaten  thy  Prince?  What?   of  a  prea- 
 ching Priefthaue  we  now  a  Heraldatarmesifhe  cannot 
 perlwade  his  rehgion,  to  denounce  war?  Is  this  the  Ca- 
 diohcke  religion  that  you  commend  to  vs?  Did  Peter  and 
 Paule  dcalc  m  that  fort  to  tel  princes  that  if  they  would  not 
 giue  them  w^ytGcdk^oTveth  what  that  forcible  weapon  ofne- 
 ,  eejfitymight  cojireine  anddriue  men  vnto  at  lengtht  Was  this 
 
 tlie  language  or  ftilc  of  the  firft  church?  But  what  do  I  askc 
 you  of  Peter  &  Paule,or  of  the  firft  churdi  ?  God  knowes 
 they  are  ftrangers  to  you  and  you  to  them :  youJouc  to 
 talke  of  thcm,Dut  little  doe  ye  care  to  bee  guided  by  them. 
 » Ttrtul.Jfo.  The  firft  church  could  fay  to  their  perfecutours ;  *  If  wee 
 l»gets*f.  1 7'     would  deale  withjon  not  byfecret  reucnge  but  by  open  enmttie 
 doe  we  want  thereto  eithernumberor  jirengthlJVe  are  ferret-' 
 nets  toyoHy  and  yet  we  haue filled  aB.  fUces  of  your  y  your  ci- 
 ties ^  Hands  caftles,  boroughs^  meetingpUces^  your,  tentSy 
 tribes  bands j  palaces ^  your  fenAte  and  court,  H^hatwarre 
 were  wee  notfkfor^though  vneqtMllin power, who  fo  wtllinglie 
 yeeld  ourfelues  to  befiaincy  but  that  wtth  vs  more  tolerable  it 
 is  to  be  killed  the  nto  I^UiAnd  fo  S .  Auftin  Ipeakcth  tlicreof 
 *•  JufufiJt<i-  that''  the  city  of  Chriji  albeit  it  hadtroupes  of mtghtypeoples, 
 uit.Deiy  Uh.  r  x.yct  dsd  not  fight  far  temporalllife  but  for  the  obteming  ofeteT" 
 "f-  ^  •  nallltfe  it  dtd  r^ffi.    Their  fighting  for  life  was  nothing  elfe 
 
 but  for  their  Sauiours  fake  to  defptfe  Itfe.     Thus  they  were 
 able  to  refcuethemfclues  and  their  religion,  yet  i\o forci- 
 ble weapon  ofneceffitie  could  moue  tliem  to  rebcU  and  to 
 take  amies  againft  them  by  whome they  were  opprcfled,, 
 and  this  was  then  thought  to  be  t|i^  proper  condition  of 
 thefaith  of  Chrift.    Where  wee  are  to  note  the  •  fmgular 
 impudencie  and  impiety  of  the  tratitour-f at  her  Iciuitc 
 « Stiiarpuie     who  feingtlie  example  of  the  firft  Chrift  ans  to  be  contra- 
 il. w«».'P«»t.     ric  to  their  pra6lifc  now,  colourably  mentioncth  it  and  by 
 iit,  $,(*f.7'      meere  falfchood  fcckcth  to  avoidc  and  fhifc  it  off:  •  That 
 
 Chrifians 
 
Eftjlle  to  the  IQng.  2  27 
 
 Chrijlidtts,  faith  hcc  cf  old  defcfed  fjot  NV*  and  ViocletUH 
 Mnd  lulian  the  ^foftata  and  I  a/ em  th  e  %Arian  and  fitch  likf, 
 the  cauje  was  for  that  they  rvafitedtemporallfoTver^  c^  ffthey 
 bad  h^d power  they  would  hauedoveit',  dircfctly  contrary  to 
 that  w  bich  tlicy  ihcmfducs  tcftific  ofthcmfclucs,thatthcy 
 had  power  fufhcientjbut  held  it  vnlawfull  to  rebell.  And 
 tliusiicre  the  young  Crab  goeth  according  to  the  gate  of 
 the  old  Crab  and  celleth  his  Maicilie  that  iFthey  can  get 
 ftrcngth  they  will  perforce  winnc  that  that  his  Maicfticby 
 intreatic  Will  not  yceld,  and  biddeth  him  in  ciicd  looke 
 for  the  pra6Uleot  their  rulcjthat  **  jf?mrr/  goe  dhotit  to  i  Hii^ 
 turne  ajvay  the  people  fr§m  their  T.omifhfaithyhy  ai their  con- 
 fentstheymayandofightto  he  depriutdof  their  dcminicns. 
 Which  as  hee  bid  hun  lookc  fgr  ihen^  (o  to  fhcwe  that  hec 
 fpakc  no  othcrwife  then  hec  and  his  fcUowes  meant,  they 
 haue  Cinct  pra^tifed  accordingly,  plotting  and  deuifing 
 not  to  trouble  themielues  much,  but  at  once  and  by  a  ve- 
 ric  {hort  courfc  to  blow  vp  and  difpatch  both  Prince  and 
 progen^^^and  Ncblcs>&  Bifhops  &  Iudgcs,«S^  Knights  and 
 BurgcflcSjand  a  whole  court  of  Parliament,togcther  with 
 allonices^and  (uiters,andferuants  to  other  courts.Oac- 
 curfed  villaines,  woorthie  wKofc  names  (hould  bee  engra- 
 uen  in  brafl'c,  that  all  pofteritic  might  take  notice  of  them 
 and  for  euer  abhorre  to  vie  them,  euen  as  the  name  of  lu- 
 das  the  traitour !  nay  rather  woorthie  to  be  buried  m  per- 
 pctuall  obliuion  and  filcnce,  thatitmaynot  bee  noted  as 
 the  infamie  of  this  age  to  haue   brought  foorth  f  uch  mi- 
 fcreants^fuch  monftcrs,fuch  diuels,  fuch  an  vnnaturall  pe- 
 iblence  of  their  countrey !  what  tearmes  fhould   I  vie  to 
 cxprcfl'ethe  vnconceiu cable  wickcdneflc  of  this   vipers 
 brood  ?Wasthisthceffe£lof)ourconfultati6at  Doway 
 vpontlienewesofthcproceedingesof  hisMaicfties  firft 
 Parliament  i  What  were  you  all fo  fully  poflclfed  with  the 
 diuell,asthathcfliouldpreuaileto  draw  you  to  fo  dam- 
 nable a  pra^life,  to  the  pcrpctuall  ruinc  of  your  natiue 
 countrey  f  Ofthofc  feuen  which  were  fpccialiychoftn  to 
 Ggz  dcuifc 
 
228  Tk  Anpy>er  to  2).  'Bip7ops 
 
 dcuifc  tlie  meanes  of  your  rcucnge  was  there  not  one 
 •       in  whom  was  remaining  any  fparke  of  nature  or  grace  to 
 dcrcftfo  barbarous  and  vnnaturall  cntcrprifef     And  was 
 this  the  courfe  that   Ghnftians  ofoldtookewhen   the 
 edids  of  Emperours  were  fent  foorth  againft  them,  to  lay 
 their  heads  together  to  deuifc  which  way  to  be  reuenged? 
 They  faide.  xArma  nofirafunt  freces  c^  Uchym^:  Our  wea- 
 pons are  praters  andteares :  butyou  hauc  altered  their  ible, 
 and  fay,  Our  weapons  are  fire  ^.ndgunpcivdcr,  fiiey  laide  to 
 <j<  TertuL^^o  jj^gj^  per  kcutours,-^0;2f'  night  with  a  little  fire  weald jerne 
 <?*  •   • '  '•      vs  largely  to  he  reuenged^ifwith  vs  it  were  lawfull  to  requite 
 emllwith  emll\  but  God  forbid  that  Gods  rdigionfljouldbee 
 mMntetnedwith  the  fire  of  mentor  that  it  {hould  grieue  tj/hf- 
 ferthat  wherbj  triallis  madevfit.But  you  fayjfire  or  1  word, 
 or  whatfoeuer,Iet  vs  vfe  any  meanes  to  bee  reuenged: wee 
 arc  of  the  Roman  religion,  let  vs  not  fparc  any  treafon  or 
 vilIanie,orcrueItietomamteine  it;  O  if  the  Proteftants 
 had  vfed  any  fuch  pra6tife  in  Fraunce,  in  Spainc  or  any 
 where  elfe,  what  hideous  noifes  and  exclamations  would 
 thefc  men  haue  railed  thereupon  ?  ho  we  would  they  hauc 
 traduced  our  religion,  and  laboured  to  make    it  hate> 
 full  to  all  the  world  J  howc  would  they  haue  bent  their 
 force  with  all  extremity,  vtterly  to  extirpate  not  onely  the 
 perfons  guiltie,  but  all  that  had  carried  the  name  of  that 
 profeflion  ?  And  yet  forfboth  they  arc  Catholickes ;  they 
 arc  of  the  onely  auncient  and  true  religion.  Ah  wretched 
 mifcreants,  who  fo  farre  depart  from  all  the  example  and 
 praftifeofallantiquitie,  and  yet  goe  about  to  perfwadc 
 men  that  they  k  eepe  the  onely  auncient  fteps,    and  teach 
 nothing  but  what  the  Christian  church  of  old  hath  taught! 
 But  their  poGtions  and  practifes  in  this  behalfe  doe  fhewe 
 their  religion  to  be  of  the  deuill,  and  not  of  God.     They 
 glue  all  honeft  and  ingenuous  hearts  occafion  to  dcteft 
 them,  and  that  religion  that  is  the  mother  and  nourfe  of 
 fiich  deuillirbdeuifcs.   This  hath  beene  their  courfe  thele 
 forcieyccrcf,  and  albeit  their  plottings  haue  beene    fo 
 
 miraculoully 
 
Epi/iletothelQng.  ^^p 
 
 miraculoully  dilcoucrcd  and  prcuenccd  from  time  to 
 time,  as  tJiey  that  haue  iull  caule  to  lay  with  tiic  forcercrs 
 ot Egypt -fr  Irtsthffirt^frofGodthatworkcthAgainil  vsiyct-kExodA.io, 
 as  the  deuillhowloeucrhe  be  defeated  of  his  purpoles,  & 
 fechimrclt'cvnable  toprcuaile,  yet  byaninfinitie  of  ma- 
 hce,  ilill  beiidetJi  himfclfe  againit  God  :  fo  thcfe  accurfcd 
 vvrctcJies  will  by  no  meanes  ceafe  from  their  malicious 
 and  dcfpcrate  villanies,  and  doe  giue  the  Itate  iuft  oc- 
 cafion  to  vie  all  extremitic  for  the  rooting  out  of  fuch 
 fpirituall  maifters  as  drawc  his  Maicfties  lubiefts  to  be 
 partakers  ot  (uch  defignments.  And  in  this  mahce  they 
 i    boilcftiU  :  they  tare  eiien  as  the  Bcarc  that  is  robbed 
 j    of  herwhelpcs,  they  breath  out  threatnings  and  Uaugh- 
 ter  both  of  Prince  and  fubic«fts*    But  their  threates  wdl 
 doubt  not  (hall  bee  as  *  tbeblafi  of  afiarme  ag^ififl  a  fione  *  •E/i;-  tf.4. 
 .  vraiiy  Sc  (liall  come  to  nought  as  hitherto  they  iiaue  done, 
 God  will  catchethcle  foxes  in  their  owne  wiles  and  fmite 
 the  chaw  bones  of  thcl'e  raging  lions  and  turne  die  miA 
 chcife  that  they  intend  vpon  their  owne  pate.  O  vi6lori- 
 ous  and  triumphant  Queene  Elizabeth  the  mirrour  of 
 Princely  magnanimity  &  courage,  who  wait  neuer  moucd 
 therewith  to  tread  one  ftep  out  of  the  way :  whomc  nei- 
 ther the  curies  of  Balaam,  nor  the  power  ofBalak,  nor 
 any  confpiracies  and  praftifes  of  this  vipers  brcode, 
 this  baftard-Catholicke  generation  could  eucr  ouercomc 
 togiuetlicleaftway  to  tiicir  idolatries  6c  abhominations ! 
 O  noble  king  lames  the  iuft  mheritour  of  her  crownc  and 
 true  fucceflour  other  fortitude  and  Princely  vertues,  who 
 for  the  obteining  of  a  glorious  kingdomc  couldcft  neuer 
 be  wonne  to  yeclde  thy  felfe  to  be  intangled  in  their  liiarcs, 
 ,  but  rcrting  thy  affiance  ^  in  that  God  who  alwAiesfauoHrcthf  g     , 
 the  ri^ht^2j\^  in  the  loialty  and  fidelity  of  an  ingenuous  and  r  >*^V^^^ 
 noble  people  haft  defpiled  the  fawning  and  pick  thankc   "'^"^^ 
 oiFersandincroachingsof  tiiofe  land-Sircncs  and  trodcn"  ^'^^' 
 vnder  loote  all  dread  and  feare  of  their  intended  oppciGti- 
 pns,to  giue  glory  to  the  Lord  thy  God,  and  tokeepe  thy 
 
 Og3  him 
 
zjo  7leJhJ%ertoD.(Bip?ops 
 
 faith  entire  and  vnfpotted  before  him.  The  Lord  thy  God 
 ihall  be  with  thec,and  our  hands  with  our  hearts  are  iift  vp 
 for  thee  to  tlie  God  of  heaucn  that  he  will  make  good  the 
 workc  that  he  hath  begunne  in  thee  to  ftabHfh  the  thronc 
 of  thy  kindgdom  in  thy  hands  in  righteodncfle  and  truth- 
 and  totliiscnde.to  bleffc  that  noble  ftemmeot  Princely 
 grace,  and  to  hide  the  fame  as  an  arrow  ofchoiieinthe 
 quiuer  of  his  protection  that  the  almond-tree  in  the  death 
 of  the  ftockcmay  ftill  hue  and  flourifhinthe  branch  vntil 
 the  day  of  the  Lord  Icfus  Chrift.  As  for  thefe  murmuring 
 and  repining  Efauites  which  long  faid  in  their  heartes  con* 
 
 8€«».z7.4i,  cerningvs,  l^hcdaies  ofmofirrtmgfcr  Q^QcneEhzsibcxh 
 ^willcomcjhortljjandthenjhaf  we  haue  die  ktllmgandmHrthe 
 ring(/fthem»  and  cannot  yetlinde  time  to  dilgorge  thcm- 
 fclues  of  that  malice ,  let  them  tail  the  bitterneOe  of  their 
 ownegall,  let  them  imagine  >deuifes  and  not  perfonne 
 diem  till  their  eyes  be  confumed  in  their  heades*  Let  th  jir 
 roote  becrottenneffe  and  their  bud  as  duft,  and  let  the  • 
 weapon  of  their  neceflitie  bee  gorged  in  their  owne  bow- 
 els, whilcft  they  intend  and  plot  euill  againft  the  An'oin- 
 
 f»  Vj4l.9^.%i,   ted  of  the  Lord*  •"  Let  thy  hand,  O  Lord,  holdhimfaji^  , 
 and  let  thine  armeJireKgthenhinty  that  theenemiemajmt  be  '; 
 able  to  doe  him  violence  f  andthatthefinneofroick^dMe^e 
 TftLio.^'     majnot  hurt  him*  *  Saue  Lord  and  hearevs^  0  king  of  he*" 
 Hen,  rvhenvpe  call  vf  on  thee, 
 
 35.  W.  Bishop, 
 
 If  theft  there  bee  no  greater  redfon  ofwaight  and  moment 
 tphyjHch  dutifuUand  wellde/ermng  Sublets  ,  fljoulde  beefo 
 freeuoHflja^i^ed  for  their  cotjfcience.  Let  others  conceiu9  l: 
 AS  they  fijxll pleaje,  I  yvillneHerftfffir  nr^/felfe  to  beperfwaded 
 thatyoMT  Afaieftie  m/e/terpermititybi^crel/eeitdofte :  If  it 
 ifefurtherobie^edy  rvhjjbouldnotyoftr  Maieflie  ajwellfumfb 
 Catholkkes  inyour  kingdomes^as  Catholickes  doe  Prots Bants  j 
 tnftme  9thtr  CoHtttrttnl  anfviere^thtft  in  allcomtrtes  where    \ 
 
 mftltithdfi    li 
 
EpfBle  to  the  IQn^.  221 
 
 mnltitudes  of  bvth  forts  Are  ntixedy  as  itis'tnEngUttd-.The 
 Fr§tefiants  are  tolerated^  as  in  Trance y  foLmay*BohemU.the 
 (^athclick^Jiatesofgermanjy  and  Cantounes  ,  according  to 
 thai  of  the  Gofpell,  Suffer  both  the  wheat  6c  cockle  to  grow  M4tth,i}. 
 vntill  Iiaruelt,   InSpaiyteytzndltalieywherefcarfeany'i-rtte-' 
 fiants  he,  the  cafe  ts  otherwife.   But  what  is  that  to  England  } 
 fVhere  are  very  many  Catholic  he  recufantSy  and  Catholikely 
 afeBed  in  euery  degree  ^nct  only  of  the  1  emforalitie,  but  in  the 
 Clergie  alp) ,  hardly  ofthehtgheji  degrees  of  honour  to  be  ex~ 
 ceptedlthcrcf ore  for  their  number  and  qualttie  to  be  tolcra- 
 ted. 
 
 H.  Abbot. 
 
 I       His  moft  excellent  Maieftie  may  well  cbncciuc  by  your 
 I  ycry  laft  wordes  before  that  you  are  farre  off  from  being 
 dtttiefuHaxdwellde/eruingfftbie^ls,  and  therefore  iuftly  ta- 
 kethcourletobringyou,  ifitmaybe,  to  that  that  you  in 
 clFc6l  confeflb,  you  f  hould  bee,  which  you  can  neuer  be  fo 
 long  as  mifperfwafion  of  religion  doth  hinder  true  confci- 
 cnce  of  yous  dutie  towards  him.  But  you  know  well  that 
 your  petition  is  liable  to  iuQ  exception  ,  for  that  in  Italic 
 and  Spaine  it  is  thought  intolerable  that  Proteftants 
 fliould  bee  permitted  any  vfc  or  exercifc  of  their  religion, 
 and  therefore  the  hke  fhould  be  conceiued  of  Papiftesa- 
 mongft  vs»  To  which  your  diltinftion  of  many  or  few  gi- 
 ucth  no  fufficient  anfwer*  For  if  toleration  of  contrarie  re- 
 ligions be  a  matter  of  pietie ,  it  holdeth  as  well  for  few  as 
 for  many ;  and  if  the  words  of  our  Sauiour  Chrift  *  fujfer  *  Mattl.\i}.^a 
 both  the  vpheat  and  the  cockle  to  grow  together  til  har/ieji  be  to 
 be  vndcrilood  thereof  as  you  would  make  vs  belceuc,  they 
 muitgiuc  rule  as  well  for  fmall  numbers  as  for  great  mul- 
 titudes, and  your  Pope  and  other  Princes  eucn  by  your 
 cwne  rule  do  violate  Chrifts  commaundement  in  that  (o 
 fiirioully  they  bend  themfelues  againiVtheProtel^autsin 
 tlieir  dominions  vtterly  to  extirpate  and  roote  them  out. 
 Butthey  doe  that  which  they  doc  in  dcbarring'the  prote- 
 
 '     itants 
 
1^  1         ■  TIjc  JhJ%ey  to  2).  Sipops 
 
 ftants  doftrincvpon  a  principle  which  indeed  is  truc,anJ 
 though  mifapplied  by  them  againft  vSjyet  iuftly  and  right  • 
 ly  by  his  Maiellic  to  bee  returned  agaiull  you.  For  looke 
 wliat  religion  is  the  truth,  that  alone  and  oncly  is  to  be  fct 
 vp :  but  what  isvntrueandfalfcjthatis  wliolly  tobefup- 
 prclTcd*  Ic  is  neither  cbaritie  nor  piety  to  giue  way  to  ido- 
 latric  and  falfe  worfliip,  becaufe  it  is  the  diihonor  of  God, 
 andthepoifbnoftheloulcs  ofmen.  Nowe  they  thinke 
 that  theirs  is  the  onely  true  religion  ,  and  therefore  they 
 determine  that  our  religion  is  not  to  bee  endured.  His 
 Maieftie  afluredly  knowctli  that  their  religion  is  vntrufe^t 
 and  that  the  faith  which  is  taught  amongft  vs,  is  the  onely 
 truth  of  God,  beecaufe  God  hiinlelfe  hath  taught  the 
 fame,  and  byeuidence  ofJiisowne  wordes  approoued 
 it:  and  therefore  rightly  concludeth  that  your  fupcrfti- 
 tious  and  fallc  worfhips  arc  by  all  meanes  to  bee  aban- 
 doned. S  o  Conftantine  did  aduance  one  onlcy  true  reli'gi- 
 on^not  your  new  Romifhdeuifes  but  the  ancient  Romanc 
 faith  ,  and  as  you  before  faydc  chafed  all  other  rehgions^ 
 into  corners.  Sith  therefore  you  propound  to  iiis  Maieflie 
 to  follow  the  example  of  Conftantine  you  muft  be  cotent 
 that  hec  ftt  vp  that  onely  true  religion  which  Conftantine 
 did,  the  auncient  Roman  religion  which  S«  Paul  taught 
 in  his  epiftle  to  the  Romans,  and  therefore  chafe  as  all  o- 
 ther  fo  namely  your  newe  Romifh religion  into  corners. 
 And  herein  hefoUoweththc  fteppes  of  thofe  godly  kings 
 of  ludah,  Dauid,  Ala,  lehofhaphat,  Ezechias  ,  lofias 
 and  the  like  who  are  (pccially  recommended  in  holy  fcrip- ; 
 ture,  who  vpheld  one  onely  true  worlhip  of  God,  and  ad- 
 ^  ,  mitted  no  toleration  offtrange  religions,  infomuchthat 
 
 ^AfadefiofedAlaachahhisnjotherfromhcrregencie^hecafffei 
 pjeehadmAds her anidollina grone,  ^ brake dorvnehertdoth 
 4mdfia,mfeditvnderh'tsfeete  and  burnt  it  y  vfing  all  meancS; 
 to  fhewe  his  deteftation  of  fuch  corruption .  His  Maieftic 
 well  knowcth  how  feuerely  God  by  his  law  did  forbid  tlie 
 tolerating  of  any  were  they  nctier  (b  neerc  or  neu^r  i^ 
 
 decrc 
 
Epijlk  to  the  IQfjg.  255 
 
 dccrc that  fliould '  fccretlj eriticeov  openly  drcnv  awaj^iom  « T>m.  i^d, 
 the  true  Icruicc  of  God  tothc  falfe  vsorftiip  of  ftrangcij. 
 gods.   The  man  or  woman  that  did  it  was  to  bee  ^ftoned  ''»"••<>. 10. 
 to  death;  the  city  that  admitted  any  fuch  entifcments  was 
 *vtteihe  to  bee  dcllroied,  the  inhabitants  and  their  cattell.  ^„.,y,^^ 
 were  to  bee  llainc  vs  ith  the  fword,  the  fpoile  of  the  city  to 
 be  burnt  in  the  fire,  the  houfcs  thereof  to  be  made  a  heap 
 and  neucr  to  bee  built  agame.  How  then  fhould  his  Maic- 
 Ity  bearc  with  your^  for.nes ofBeliall, your  feminarie  priefts  '  ytr»i  j* 
 and  leluites  that  they  fhould  feduce  his  fubieds  and  with- 
 draw them  to  the  \\  orfli  jp  of  your  new  dcuifed  gcds,your 
 altar-godil</<if<7*/»z}  your  crucifixe* god,  yourgod-laints, 
 your  Capitolion  god  of  Rome,  your  image  gods  of  gold 
 and  filuer&  wood  and  ftonej  which  indeed  youcallnot 
 gods  but  yet  make  tlicm  gods  by  giuing  vnto  them  the 
 woiftiip  thatbclongeth  onely  vnto  God.    If  by  occafion 
 ofthat  law  *  Ifrael  were  fo  iealous  forthe  fettingvpofa*^*/*****"- 
 ftrange  altar  be  fide  the  altar  of  the  Lord,  and   with  great '  ^' 
 indignation  gathered  them  felucs  to  warre  againfl  their 
 brethren  that  let  it  vp,  though  pacified  when  they  heard 
 the  true  meaning  of  it,  howlhouIdhisMaiei^iebut  euen 
 in  zealeof  the  honour  of  God  andfortheauoidingof  his 
 fearcfull  wrath  prohibite  a  religion  fo  wholly  flrangeto 
 that  which  God  by  his  Prophets  and  Apoflles  in  the  law 
 and  in  the  gofpell  hath  commaunded  vsjAnd  if  no  tolera- 
 tion bee  to  bee  approoued  of  whoordomc,  drunkenncflc, 
 witchcraft,inchauntment,  how  (hould  there  be  a  tolerati- 
 on of  this  IpiritualPwhoordome  and  drunkennefle?  thefc  ""  ^foc.17.1. 
 fpirituall  witchcrafts  and  forceries  of  the  whooreofBaby-  . 
 lontowhomeGod  hatJi  threatned  to'  giuethecuptftht '  ''*^«^♦»?• 
 wifje  of  the  fierce  nes  cf  his  wrath?  As  for  the  place  w  hich  you 
 alleadge  of  the  cockU  growi/ig  with  the  vpheatyXthsxh  his  true 
 vndcrltanding  of  good  and  bad  growing  together  in  the 
 kingdome  ofheauenythit  is  in  the  profefTion  of  true  religion: 
 it  giuetli  no  warrant  to  tolerate  any  falie.  Now  I  need  not 
 iland  to  dispute  this  matter  in  polic  y  that  the  tole  ration  of 
 'Hh  Popciy 
 
2^  4         "^^^  Aanfwer  to  T> .  ® i/^  ')ps 
 
 Popery  tendethtothe  cmpcachmcnt  ofhisMaicflicsim- 
 periall  crovvne  and  dignicic,it  hauing  becnc  before  fhewcd 
 that  the  fundamentali  grounds  thereof  are  mecrely  traite- 
 rous,  anddocfubiedlhis  Maiellic  to  bee  at  the  deuotion 
 and  difpofition  of  another  head.    Surely  in  thole  king- 
 domes  and  countries  where  you,   M  Biihop,  tell  vs  that 
 Protcftants  arc  tolerated,  hisMaieftiefeethas  in  aglaflc 
 that  if  popery  grow  to  lufficient  llrength-for  the  managing 
 of  It  felte  he  mull  either  be  content  to  loofe  the  crowne  or 
 y  eeld  to  you  to  make  fliipvvarcke  of  his  faith.    For  howfo- 
 euer  Protcllantes  hauc  beene  there    tolerated  beecaufe 
 for  their  number  they  knew  not  how  to  iupprefl'e  them, 
 and  in  the  tolerating  of  them  they  found  nothing  dange- 
 rous orpreiudiciall  but  rather  beneficiali  to  their  ellate,  yet 
 the  Princes  themfcluesmuft  hauc  no  part  in  this  tolerati- 
 on nor  can  without  refiftance  and  rebellion  of  the  Popilh 
 fadlion  enioy  their  crowns  and  dignities  whatfbeucr  right 
 or  title  they  haue,   vnleflc  tiiey  renounce  their  reUgion  if 
 they  be  Proteftants^and  become  vaflals  andferuants  to  the 
 pope^    The  late  example  whereof  in  the  kingdomeof 
 Frauncemay  beeafufficienteaueat  to  his  Maieftie  to  take 
 order  againft  the  growth  and  mcrcafe  of  your  part  that  by 
 toleration  ofyou  the  like  danger  grow  not  to  himfelfcor 
 to  any  of  his  pofteritie  after  him.  As  for  your  number  hi- 
 therto It  is  i)Ot  fo  grcat,thankes  be  to  God^as  tliat  his  Ma^ 
 iefty  hath  any  caule  tofeareit,  or  for  it  to  purchafe  vnto 
 himfclfe  that  certaine  danger  which  of  toleration  of  your 
 popery  incuitably  enfueth.-itismorcinyouraccountthen 
 It  is  in  truthjSc  that  that  it  is  greater  in  talc  the  in  ftrength; 
 and  a  number  hauc  growen  Recufants  either  vpon  talft 
 hopes,or  of  curiofity  aud  nouelty  and  bccaufe  they  would 
 feeme  fomc-bodic  by  being  lingular  and  different  from  o* 
 thermen,whom  the  fmart  of  a  rod  will  eafily  reclaime  and 
 caule  them  to  returnc  to  the  church  againe.    Whereas  you 
 alleadgc  your  Catholickfly  ajfe^edin  euerie  degree  net  of  the 
 Tem^oralty  onlj  bnt  alfo  of  the  Clergtejhtirdly  the  higheji  de- 
 
 grets. 
 
Efijlk  to  the  IQng.  2  j  j 
 
 grees  of  honour  to  be  excepted,  we  Cce  you  are  willing  to 
 grace  your  Iclfe  though  it  be  but  with  a  lie  :  you  would 
 tainc  hauc  their  company  that  detcll  to  haueany  of  yours: 
 it  is  but  one  of  your  accullomed  prefurtiptions,  and  you 
 your  IcJFc  Iiauc  no  confidence  of  that  you  fay, 
 
 3<.    W.  Bishop. 
 
 Lajllyytf there-were noothercanfey  hut  theimumerahU 
 benefits  which  euery  decree  and  order  of  men  throughout  Eng- 
 land ^hauey^'  do  datlyreceiuefrem  our  mofi  CatholickeAHn- 
 cefiors  I  xAs  the  confiituting  offo  many  holfom:  Utpcs  : foun- 
 ding offo  mtny  honourable,  and  rich  rt  wards  of  learningy  as 
 Btjhoprickesy  Cathedral/ C  httrcheStDeanerisSjxArch-deacon- 
 ries,  Rcftdenciesy  Prebendesy  and  Benefices  I  the  ere^ing^and 
 buildvig  of  Jo  goodly  Schooles,  Col/edges^  and  Hofpitalsy  and 
 endowing  ofthemwithfo  ample  foffe^ionj  which  all  proceeded 
 out  of  the  bowels  oj  the  true  wifedcme,pietiey(^  vertue  of  their 
 Catholicke  religion:  Is  not  this  much  more  then  a  fuffcient 
 motiue  why  their  he/res  infaith^Jhould  be  mcji  benignly ,  and 
 loHtKgly  dealt  with  \  andnot  for  the  prof effion  of  the  fame 
 'K^ltgiony  fofiuer(lyafflt£led}  Let  the  ^rotefiantsin  thofe 
 countrieSywherethey  are  mofi  ptolefied,  appeare and fbew^ 
 that  thetrpredecejfortinbeleefe,  haue  becnejo  bencfictallvn- 
 to  the  fublike  weale '.  »And  1  dare  vndertake,  that  for  their 
 t/funceficrsf^kf^theypjdl  pj^de  much  morefauoury  then 
 wefuefor.  H^herefore  they  can  haue  no  iuficaufe^  to  repine 
 At  jour  Maiefiies  goednejfe,  ifvponmen  of  that  Religion 
 whtchhath  becne  fo  beneficial! vnto your  whole Realme^  yon 
 tak^  extraordinary  compaffion. 
 
 R.  Abbot* 
 
 This  argument  of  yours,  M»  Bifliop,  is  common  to 
 
 others  as  well  as  to  you^  and  cannot  aduantage  you  but  ic 
 
 muftbylikcreafoBaduantagc  themt  God  brought  hi% 
 
 Hha  people 
 
*p«« 
 
 296  Tl^e  Anpper  to  ©.  ^tjJjops 
 
 people  oflfraell  into  the  land  of  Canaan,  and  there  gauc 
 them  *  great  and  goodly  cities  which  they  butldednot :  honfet 
 'full  of  all  manner  of  goods  which  they fi! led  not :  ^  wets  digged 
 whit  h  they  digged  not  X  vineyards  and  oliue   trees  rvhtch  they 
 flmtedjiotj  and  yet  gaue  them  charge  to  deftroy  tho(e  na- 
 tions and  to  giue  no  toleration  of  their  abhominations, 
 from  whofe  hands  thefc  benefits  did  redound  vnto  them. 
 Chriilian  religion  hath  receiued  much  benefit  and  ftrcngth 
 from  fecular  and  prophane  arts  and  learning,  which  hea- 
 then men  haue  poiifhed  and  fitted  to  our  vie.  In  refpcft 
 ^  jiui»ji.de      whereof,  the  godly  fathers  of  the  Church  "^  haue  much 
 dofl.chri/i.iib.  recommcnded  the  knowlcdgc  ofthofcftudies,     as  verie 
 z.ca  40.  auaileable  to  prepare  a  man  to  the  feruice  of  the  Church, 
 
 ^fH""^f      whichluliantheApoftatavyell   perceiuing,  gaue  foortli 
 aoejcentei       ^^  ^^^^  ^^^^  ^  Chriiliaus  fhould  be  barred  from  tlie  vfe 
 
 On>«».»»EW.  ofPoetiie,andRhctorickc,  andLogickc,  and  other  arts. 
 hom.i.  ofPhilofophie:  '^forontofonrbookesid^A  he,  they  borrow 
 
 ^  Socrat.hifi      ypgm^ns  whereby  they  fight  againfiourfelnes.    And  yet  it  is 
 '' rWorel*     "^^  ^"y  ft^ffieient  realon  to  tolerate  heathenilTi  Ibperftiti- 
 hifidih.  4  .M.  8 .  ons,  becaufe  tliey  were  heathens  from  whorae  thefe  hclpes 
 of  learning  haue  dcfcendedvntovs.     Sohaue  Chriftian 
 ftates  receiued  from  the  heathen  Romanes  their  ctHill 
 lawes^  and  therefore  what  ihould,  M.  Bifhop  gaine  at  our 
 hands  if  it  were  confefl'ed,  t  hat  at  the  hands  ot  their  Aun- 
 ceftours  we  haue  receiued  the  confiitution  of  mmy  whole* 
 fome  lawes.  Butindeed  they  were  none  of  your  Aunccltors 
 M.Bilhop,  from  whom  we  haue  receiued  our  auncient 
 lawes,    For  our  auncient  lawes  make  the  Prince  Gods 
 ^^(?^(?rf»?inthiskingdome,  as  hath  bcenc  before  fayde*. 
 Our  auncient  lawes  and  cuftomes  of  this  rcalmc  difanul- 
 led  the  enchroaching  authoride  of  the   Bifhop  of  Rome, 
 for  refilling  of  which  laWcs  *  Thomas  Bcckct  was  holden 
 •  Mmh,  V4rif.  for  a  traitour  in  the  time  of  king  Henry  the  fcco  nd,  and 
 inHenr.z.'       hadde  itbecnc  by  courfeof  law  was  iuftly  for  that  caufc 
 put  to  death,     Ihauealfo  before  declared  what  diffe- 
 rence tlicrc  is  betwixt  the  religion  of  oldprofelTed,  vn- 
 
 dcr. 
 
Epiflle  to  the  K^ng.  227 
 
 dcrtheprote6lion  of  the  lawcs  of  this  Realmcjand  the 
 rehgicnthat  isnovvevrgedbyyou,  lo  that  the  founders 
 of  thole  lawes  arc  not  to  be  accounted  oi  your  kindc.  Of 
 Bilhopnckes  and  Archbiflioprickes  I  may  anfwer  as    of 
 lawcs  I  haue  done.    For  when  religion  firll  was  pubhckly 
 rcceiuedandtlUbhOied  in  tiiis  land  ni  the  time  of  king 
 Lucius  it  found  heere  ot  heathen  inllitution  eight  and 
 lYitniic^ famines 2kn<i  t\\\'et ^rchtflamtr.es,  Thep/aces  off  ^  ^  it  j 
 xhtflAmtnes  the  kingtcirncd  to  fo  many  bifhoprickes  :  the  h,ft.ofEn^ 
 phcesoithcylrchtfiamtyjfs  to  lo  many  Archbiflioprickes:  gland. 
 the  one  at  London  tranllaccd  afterward  to  Canterburie. 
 the  other  at  Yorke  :  the  third  at  Caerlcon  in  Wales, 
 where  leuen  of  thole  bifliopnckes  with  this  Archbifho- 
 pricke  were  remaining  at  the  commingofAullinthc 
 Monke  into  this  land,  whereof  mention  was  made  before. 
 Here  were  *  Temples  alio   builded  for  the  worOiip  of     ,  . 
 Paynim  Gods,  of  wliich  he  made  churches  for  tlie  feruice 
 of  lefus  Chrift.    Neither  can  it  be  doubted  but  that  there 
 were  here  Ichooles  and  places  of  learning  and  rewardcs 
 thereofjinafmuch  as  we  findethat  there  were  here  learned 
 men  the   *•  Druydesznd'  £nry<flff/ for  the  managing  of 
 their  Pagan  law,  which  without  fuch  opportunities  and  ''  Hdin/hjf 
 incouragements  could  not  be.  To  be  fliortjvcry  hctleis  it  f^['P''of^fi' 
 that  M.Bifhop  can  alleadgc  of  benefits  detiuedtovs  from  t^'^l'^^igf 
 theprofeflburs  of  their  now  Romifh  religion,  which  the  jolmfiovrin 
 Pagans  alfo  might  not  alleadge  to  haue  beene  before  deri-  Lucius* 
 uedfrom  them  to  the  maintenance  and  vfe  of  Chrillian 
 faith.    And  if  that  were  110  rcafon  to  tolerate  thofe  impi- 
 eties to  whi'clv  thofe  benefites  were  firll  intended  by  the 
 Pagans,  tlicn  M,  Bifliop  mull  firft  iuftifie  his  religion  to 
 betheirutli  before  he  can  luftly  require   any  toleration 
 ofit  or  thofe  commodities  that  were  afiioncd  to  the  vie 
 thereof.  But  that  our  Biiliopnckes  and  Archbifhoirrickes 
 our  cathedrall  churches  and  church  liu^ngs  6c  other  bene- 
 fites of  learnmg  in  tlie  firft  Chrillian  vfe  of  them  had  no 
 intendment  ottiie  Romilh  religion  that  now  is,butlcrued 
 H  h  3  indeed 
 
2  J  8  Tl?e  Anfimto  DMJhops 
 
 indeed  for  the  maintenance  of  rhe  religion  that  is  nowc 
 taught  by  vs,  I  hauc  before  lufficiemly  declared,  and 
 ncedc  not  hereto  repcate,  neither  would  M  Bifliophaue 
 heerefpokentheiccl-  againe  but  that  it  Icemethhis  heart 
 was  llrongly  poflt (Ted  with  fome  longing defire  to  haue 
 Ibmc  part  in  thefc  preferments.  Which  if  y  cu  haue,  M, 
 Bifliop,  1  would  vviOi  you  to  reforme  your  opinions^to 
 embrace  that  truth  which  you  are  not  able  to  oppugne:  to 
 renounce  all  iurifditSlion  of  forreine  power,  and  to  ac- 
 knowledge to  your  Prince  thatfoueraigntie  which  by  the 
 word  of  God,  by  the  auncient  lawes  of  this  reahiic,  and 
 by  examples  of  auncient  Emperours  and  princes,  is  iuftly 
 duevntohim,and  you  need  not  doubt  but  that  his  Ma- 
 icftiew  ill  gracioully  regard  in  good  and  conuenient  lort 
 to  fatisfie  your  dcfire.  As  &xyour  dartng  to  vftdertakethat 
 the'Protefiatits  in  tho/e  cet^ntrtes  where  they  are  mojt  mclejied 
 /hallpyide  more f Amur  then  you  [ue for ^  if  they  can  [hevp  that 
 their fredecejfoHrs  in  heletfe  haue  beene/o  beneficial  to  the  pub 
 lickeweale^\itho\diit2i  feigned  liberalitie  fondly  prefu- 
 mcd  vpon  othersmens  curtefie,  £nd  you  a  very  fiUie  man 
 to  vnoertakc  fb  great  a  matter.  The  cafe  hath  beene  with 
 otlicr  countries  as  it  hath  beene  with  vs  :  howlbeuer  Po- 
 perie  haue  fincevfurpedandabufed  all  things,  the  aunci- 
 ent cmploiment  of  thofc  ccdefiafticall  benefits  which  you 
 fpeake  of,  was  to  the  aduaunccmcnt  of  that  rel  igion  which 
 was  deliuered  by  the  Scriptures,  and  from  thence  taught 
 by  the  auncient  paftours  and  fathers  of  the  church,  which 
 partly  appeared!  already,  and  in  the  examining  ofyour 
 bookc  f  hall  appcare  further  to  be  the  felfe-(anie  that  the 
 church  of  England  now  profefleth  and  maintcineth,  not 
 that  which  you  would  vrge  vpon  vs  by  the  pretended  au- 
 thentic of  the  church  of  Rome . 
 
 37'  W* Bishop. 
 
 It  lying  then  in  your  KMaiefiitsfree  choife  and  eleBion, 
 
 whether 
 
Eptjlle  to  the  I\in9,  22^ 
 
 whether  jou  yvdlenUrge  ande  xtendyour  R^jafl fauour^  vnto 
 
 an  infinite  -/jumb^r  of  your  moji  duttfidland  ajfe  ^tonate  Sub- 
 
 i^Hs,  who  are  the  mofivnwilhng^yi  the  worlds  to  tranfgrcffe 
 
 any  one  of  your  Uwesywere  thty  hot  the  rnntc  compelled  i>y  the 
 
 Lw  $fGod\  or  elfe  vtterly  to bcggcr  and  vndoe,  both  thentt 
 
 undtheirsfor  their  conjiant  frcftffion  of  he  Auncicrt  Roman 
 
 faith.  Mj  confidence  inthefweet  fromdcnce  oft  he  Almighty 
 
 tSy  that  he  will  mere  fully  incline  your  Rcy, ill  hearty  to  theofe 
 
 rather  to  pardon^then  to  fumjh :  hecaufe  the  way  of  mercie^ 
 
 conforteth  better  wtthyonr  ki^de  and  tender  nature  :it  is  of 
 
 better  a^urance  to  continue  your  peace-'.ble  ^  profperousYaion 
 
 it  will  purchase  mercic  at  God  handes^  according  to  his  owne 
 
 promifey  Blefled  be  the  mercifull,  for  they  Ihall  obtainc 
 
 mcrcic. 
 
 R.  Abbot. 
 
 The  ground  of  your  requcft  of  fauouris  hut  petiti^ 
 principify  a  begging  ofthc  point  in  queftion,    or  rather  a 
 wilfulljprefumpcionofthetruethot  tliat  which  without 
 queftion  is  falle.    You  fay  you  are  ccmpellea  by  the  lawe  of 
 Godtotranfgrejfeyour   'Princes  Lw,    in  refufingto  con- 
 forme  your  ielues  to  the  rehgion  commaundcd  thereby. 
 But  where  IS  that  law  of  God?  Shew  vs  in  the  old"  or  new 
 tcftament  any  law  or  wordc  of  God  tliat  may  giuc  your. 
 Recufants  any  ihew  of reafon  why  tliey  fhould  dcnie  •  to 
 come  to  Church.  Who  is  there  amongft  them  all  that  ci- 
 j  tlier  can  or  doth  alleadgeout  of  the  law  ofG  OD  anic 
 !  tliingto  that  purpofef  No,  no,  you  by  your  wiles  are  bc- 
 i  come  to  them  the  law  of  God ;  you  kcepe  from  them  the 
 •  ksj  of  knowledge :  you  concealc  from  them  tlie  lawe  of 
 I  God,  and  fright  them  from  mcdling  with  the  holy  fcrip-  *  i-»(.ii.y. 
 i  tures,  and  vpon  the  aduantage  of  their  ignorance  you  en- 
 i  tangle  them  with  your  Icwdc  and  vngodly  dcuiles,  which 
 I  fahly  and  wickedly  you  entitle  the  Liw  ofGcd,  It  is  the  law 
 of  Antichriftj  the  law  oP  iheman  of  finne,  the  childc    ol 
 I  perdition,  that  kecpcth  them  from  aflcnibling  thcmfclucs 
 I  "  with 
 
 a  ru 
 
240         17;^  Arifwer  to  DJBljhops 
 
 with  the  churth  of  God,that  they  may  bee  partakers  with 
 him  of  the  fame  dcftru6^ion.   A  nd  fo  you  hkewife  delude 
 them  as  touching  the  prof (Jfion  of  the  amaent  Romanefaithy 
 whereas  in  their  protc{!ion  there  is  nothing  like  to  that 
 faith  which  the  Apoftlehath  comprifcd  in  hisepiltleto 
 '  G^l.-i^i  2.     the  Romans.     Ah  caytifes,  ah  mifcreants  '  would  to  God 
 jee  were  enen  cut  off  that  thus  troubie  the  people   of  God, 
 i  p  ,  ^     g      *  eattng  them  vp  lik^  bread  by  making  your  commoditie  of 
 them!    The  mercie  that  ihould  be  fhewed  to  you  is  the 
 e  I  .j^,„^  I  g^    Hme  that  Ehas  (hewed  to  the '  prieftes  of  Baal  to  cut  you 
 40.  off  that  you  may  no  further  encreafe  your  fin  by  cauling 
 
 the  Lordes  people  to  trefpaflcagainft  him  .    Asforthofc 
 that  are  thus  feduced  by  you,  his  Maieflie  doth  intend  vn- 
 to  them  the  mercie  of  God,  though  not  that  mercy  that 
 „  you  require,  yet  the  mercie  that  Saint  lude  commen- 
 f  lui.e^ift.  yer^  dcth,    ^  tofaue  them  bjterronr  andfeare  fulliy.g  them  by 
 *?•  force  out  of  the  fire.     It  is  rightly  and  truely  noted  by  ^ 
 
 s  jiwrufl.ebifi    Saint  Auftin  that  there  1%^  a  crueltie  fmttimes  inffa- 
 514,'^  ring^  and  a,  mercte  fometimes  in  punifhing*  It  is  a  workc 
 
 of  mercie  which  our  Sauiour  commendeth  in  the  Gof- 
 ••  L»c.  1 4. 2  J ,    pell ;  ''  Compellthem  to  come  in  that  my  h§ufe  may  beefilledy 
 '  jii*gHfi,ef.'io  i  jff„e„yp(y.g^yf;ffiij^gifiahoHfeyX2kh%2LmtAu{\my  which 
 we  certainly  knew  wouldfally  *nd  they  would  not  beleeue  vt 
 when  wefhHldtcllthemfOi  but  would  continue  in  the  fame fiill 
 were  we  not  to  be  adiudged  cruel  and  vMcharitable  men  rfha- 
 mngtt  in  our  power  wejhouldforbearetopullthem  out  ^  And 
 if  being  manyfome  of  them  be  headjirong  ^  wtll  needs  dfjiroy 
 themfelues,  is  it  not  mercy  yet  tofauefome  or  any  one  oft  hem  f 
 This  is  the  mercy  that  his  Maicfty  pcrformeth  to    your 
 Recufants  that  leing  them  to  confort  themfelues  with  An- 
 tichrift  and  thereby  to  procure  their  owne  dcll;ru6tion,  he 
 may  by  violence  draw  them  from  vnderthepawesofthe 
 Lion,  and  ifnot  all,  yet  fo  many  as  to  whome  God  ihall 
 blefle  the  mcanes  and  endeauour  that  he  fhall  vie  for  them 
 j^    .fl    J         knowing^  that  medicine  is  not  to  be  negleBcdthough/o/He  be 
 *^' *^ ''       taksnmth  a  feplencethiUis incurable.  And  in  this  doing 
 
 his 
 
E^ijlle  to  the  IQn^,  1 4 1 
 
 Ills  malefti? may  lookefor   mcrcie,  becaufeliccnicwedi 
 mercie  according  to  the  words  otXlinlt,  '  3Mjed'Jfeethe^  MatLtj^ 
 menifHlt for iheypull obt.'tne wercte  :  wliLrcasiic  IJiOuldbe 
 j  accounted  mcrcilclle  and  cruellit'"  he (hoslupifferfrantike 
 '  men  to  rnnne headlong  and  to  d  Jtroy  thcmjelttss. Let  tile  me-  '" •^ugu^.tpifl, 
 dicjne  be  iharpe,  lo  tiiatit  may  vvorkcaciue :  let  the  law  4^. 
 jbeggermany  wiUulIperl'ons   to  the  world,  ihatlome  at 
 '  lealt  may  thereby  be  cnritlied  towards  God.  As  for  your 
 icrmtsoi duttffilLmdajfMtorutfubi  ^j, we hau e  (ecne be- 
 fore that  they  arc  wordes  ot  Jiypoct  ific  and  no  triath,  and 
 that  men   oi^  your  deuotion  cannot  poliibly  be  duely  af"- 
 fe6tcd  to  their  Prince.  And  wlicreas  you  vfc  the  words  ot 
 better  a^iirancc  to  continue  his  Mrd,  flies  ^ecceablc  andproj- 
 \ptrtHsr(ttgne^  the  truth  is,  vvhatfoeuer  you  pretend,  that  if 
 liwmaielbe  bemercitull  to  you  in  that    fort  as  you  dcfirc, 
 '  he  inuft  ihew  himfeife  crueil  and    mercilefle  to  himfelfe, 
 neitlier  can  he  expe6^  a  peaceable  and  profperous  raignc, 
 iFonce  you  grow  to  that   ftrcngtli,  that  he  mayrecciuca 
 chetkc  from  you.  Let  the  adder  freefe  without  doores:  if 
 he  be  harboured  and  warmed  at  the  fire,  he  will  fting  him 
 that  hath  entertained  him,  and  then  it  will  be  but  a  mat- 
 ter of  floure,  "  aluijiis  incendiHmejuonunc  ardetis : j/ee  haue 
 ftdde  the  fire  yonrfelfe :  be  content  now  to  be  burned  w  it.  »  Likj,Vtc*d^ 
 
 7,%.  W.BisHOP. 
 I  need  not  addc  whit  a  Confolation,  and  comfort  it  wi  'lie 
 t  ?.  many  jc  ore  thou  fluids  ofyourfubieUs^and  thegreatefl  obli^ 
 gAti  on  that  cm  be  dcuifed^  to  bmde  them  toy  oh^  and  yours  for 
 ener^'^ow  whatapplanfe,  and c  ngrutui ition from forren  Ca-* 
 tholUk^  ^^^^»  ^i^h  wouidfollaw  this  your  famous  FaEt.  ZJn-^ 
 doulied'y  al!  the  glorious  companie  of  Kings  ^  ^luetnes{navf 
 in  he4'ie,t )  rifwhomyoH  are  lyneallj  defccnd^d :  and  among  ail 
 tb.'  rcfl ^namely ,yoHr  n'wfl  facred and  d:are  Moi her,  that  en* 
 dur.  dfo  mu'hfor  her  conflancie  in  the  fame  Cathol  eke  faith 
 cannot  but  take  it  mofl  kindly,  if  for  God  and  thetr  fakes,  ycM 
 tak^  into y9ur Prtncely protcElion their foUowersuitlye Roman 
 faith, and  defend  themfrom  opprcjfitn.  .    j  ? :  :>  -^ :  R ?  ':i 
 
 I  i  K.  AbI  Ot* 
 
i^z         Tie  Anpper  to  D.  ^tjlio^s 
 
 R.  Abb  OT. 
 Nofcoresofthoufands,  M.BilTiop,  to  whom  it  will 
 be  a  comfort,  but  hundreds  of  thoufands  to  whom  it  will 
 be  a  difcomfort  to  fee  harbour  giucn  to  the  vipers  brood 
 to  eate  out  the  bowels  of  their  ownc  mother.  And  as  for 
 obligaiton  to  hinde  them  to  his  Adaicjiie  and  his  for  euer:    it 
 is  cuident  by  the  principles  that  hauebeene  before  laicd  * 
 downc,  that  there  is  no  obligation  whereby  his  maicfty 
 may  be  fecure  of  them,  nor  any  bond  whereby  they  may 
 be  lb  tied  to  him ,  but  that  they  arc  alway es   to  bee  readier 
 to  another  to  whom  they  are  tied  with  a  faftcr  bond .  You 
 promifc  great  afflaufe  and  coKgrr.tulatienfrcmforraine  Ca- 
 tholtcke  ccuntriesf  but  liis  maieftie  findeth  farre  greater 
 comfort  in  the  cleerenefleof  hisowne  confciencc,  en- 
 tirelic  aduancing  the   true  feruice  ofGod,  and  in  the 
 congratulations  of  the  truely  faithf  uil,  both  of  his  ownc 
 fubie6ls  within  his  Dominions,  and  many  Princes  and 
 thousands  of  people  in  other  countries  :who  are  farre  mo, 
 rcioycingto  fee  his  maiefties  rcfolution  and  conftancy 
 in  the  truthjthen  there  willbc  to  take  knowledge,  as  of  a 
 fauourdonetothemby  his  maiefties  i;clentinganddecli# 
 ning  therefrom.  And  of  your  Catholicke  Princes  it  may 
 be  there  are  f  ome,  who  would  gratulatc  ihemfelues  if  they 
 might  attaine  to  that  kingly  Ibueraigntic  which  his  maie- 
 ftie by  true  religion  doth  enioy ,  which  becaufe  they  can- 
 not, they  would  be  glad  for  companies  fake  to  fee  him  cn- 
 clinctoyourrequeft,  in  hope  to  haue  him  brought  to  the 
 like  feruitude  and  bondage  as  tliey  are  in  ♦   Which  how- 
 (osucr  ithe  to  you  a famcusfaB,  yet  in    truth  is  fo  infa- 
 mous and  diflionourable  as  that  there  is  little  caufe  for 
 you  to  hope  that  his  maieftie  fliould  cuer  yeeld  to  the  do- 
 ing of  k*  A  s  for  Kings  and  ^ueenes  in  hcauen  taking  kindly 
 the  doingefthdt  which  you  defire :  his  maieftie  will  belecue 
 it  when  you  fhew  him  warrant  that  they  haue  made  you 
 the  intei'prcter  of  their  mindc,  or  dcliuered  you  any  fuch 
 mcffageto  doc  vmo  hjm,Which  if  you  donot,hc  know- 
 
 cth 
 
Epijlle  to  the I\in£.  14  j 
 
 cth  well  inor.gh  that  thcfe  arc  but  idle  words  ofyour  foo- 
 liili  Rhctoricke  and  tar  Ircm  any  force  tolcrue  your  turne. 
 Bucuhcreasyou  make  mention  of  his  inaicftics  mother: 
 if  there  were  no  other  caufc  yet  the  very  remembrance  of 
 fier  might  be  (uflficicntto  make  himdcrcft  you  all  to  the 
 pit  of  hell :  by  w  hofe  fcduccmcnts  and  promiilies,  and 
 continuall  praftifcs  and  prouocations  fhe  vs  as  brought  to 
 that  wof  uli  and  vnprincely  fall,cuen  as  to  your  villany  was 
 to  bee  imputed  the  loflc  of  the  bloud  otic  many  nobles 
 and  gentlemen  that  was  flicd  in  the  dayes  of  Quccne  Eli- 
 zabeth,of  whom  many  (had  they  been  free  from  your  en- 
 trap mcnts)  had  Hucd  goodlubit6lsvmiU  this  day.  The 
 fame  muft  we  lay  of  them  who  fince  his  Highncfl'e  com- 
 niingtothecrownc,  and  fpccially  of  late  haucbeene  in- 
 tangled  in  your  nets  to  the  vttcr  confufion  and  ouerthrow 
 both  ofthem  and  theirs,  So  that  not  onely  his  maicltic 
 hath  caufe  to  hate  you  but  alfb  all  they  that  hauc  had  anie 
 mtcrcft  in  any  of  thatbloud,yeathis  whole l^aie  which  by 
 ycuhaue  bcene  bereaucd  of  lo  many  ff  eciall  members 
 that  might  haue  done  great  fcruice  and  helpe  vnto  ir« 
 
 39.  W.    Bishop, 
 
 2  kus  mcji  hhmblie  crauirgfardcn  tj jour  Wghmjfc,if  I 
 haue  in  arj  thtr.g  exceeded  the  limits  cfmj  hov.nden  dutj^l  ho 
 feet  hour  bicjfed  Saniour  to  endue  you, hei  h  with  the  true  k^cnuf 
 ledge cf  his  diuir:e 'verity,  andrnththe/firncfpcrtithde,  to 
 enthrace  ^nd defend  tt  confiay.  tly\»r  that  at  the  leafi^gracioHJlji 
 to  tolerate  andfermzt  it. 
 
 Your  moft  Excellent  maicftics,  moft 
 obedient,  and  loyal!  fubieftjaud 
 fcruant.        W,   B. 
 
 R.  Abbot^ 
 Indeed  M.Bifhopiuil  caufe  there  is  that  you  fhould 
 aske  pardon  of  hismaicftiefor  exceeding  the  lim.its   of 
 yourboundcnduticjuctfcrthclcngih ofyour  cpifllc  but 
 i  i  a  for 
 
244        TI^^  ^nfiver  to  D.  Sifhops 
 
 for  the  matter  of  it.    If  vpon  aduertifincnt  and  further 
 examinacio  ot  that  that  you  Jiaue  written  you  do  not  aske 
 his  Maieilie  pardon  and  fubmit  your  fclie  to  Jus  mercie, 
 you  fliewyourfelfetoben  lewd  and  a  naughty  man.  You 
 hauc  written  to  his Maieftie  that  which  you  are  notable 
 toiuftifie :  or  if  you  caniuitifie  it,  let  icappeare  and  I  will 
 craue  pardon  of  his  Maieftie  to  ioyne  with  you.    But  be- 
 caule  you  cannot,  and  lo  indcccy  auouch  that  you  cannot 
 tlierefore  as  touching  your  praier  I  anfwere  you  with  Ter- 
 »  Tertul  J^o  ■    tuUians  wordes  l *  EJio  reh^ iofus  in  Deum,qHi  vtstllum  Impe 
 lsgtt.cai>,  34.     ratori  propiiium  'SIqh  that  rvillpray^to  Godfor  his  goodnejfe  to- 
 wardes  yo^r  Vricce^befirfi  your felfe  true  ly  religiSm  towardes 
 (jod*God  regardeth  none  of  your  praiers  as  now  you  pray 
 your  Prince  canexpe<ft  no  true  praiers  from  you,  becaule 
 you  haue  no  true  affeftion  towards  him»  You  hauc  fought 
 to  delude  his  Maieilie  with  hesand  falfhood,  to  perfwadc 
 him  that  that  is  the  dipiif7e  vertty  which  indeed  is  your  he- 
 rcfie.  You  haue  alleadged  no  one  thing  wherfein  you  haue 
 not  played  the  cozener  and  either  wreftedit  tothatto 
 which  it  was  neuer  meant,  or  concealed  that  that  Qiould 
 ferue  to  rc6^fie  the  meaning  ofit,  and  therefore  haue  not 
 fliewcd  your  felfe  /;«  mofl  excellent  Mai^fties  mofi  loyallfub 
 ieU  asyouvnderwriteyourfelfe.AndhovvfhouldhisMa 
 icftie  expe6l  to  haue  you  loyall  and  tiuc  to  him,  whom  He 
 fceth  thus  vntrue  and  falle  to  God.  In  a  word  you  are  one 
 ofthemwhome^aintAullindefcribeth  ''  rohoinipudcntly- 
 '^^  ,',  '      refil^e  nst  to  care -what  yotifaySaHehovfCoeHer   to  contrarie 
 th.n  that  we  fay.  God  open  your  eyes  to  lee  your  ownc  roi- 
 ly and  giueyouan  humble  hart  to  yceld  to  him. 
 
 FINIS. 
 
 crf.! 
 
SECOND  PART 
 
 OF  THE  DEFENCE 
 
 I  OF  THE  REFORMED 
 
 CATHOLIGKE. 
 
 /Therein  the  Religion  eftabliflicd  in  our  Church 
 )rEngland  (for  the  points  he  re  handlcd)is  apparently  iu- 
 ftifieaby  authoritie  of  SCTipture,&  teftimonie  of  the  anci- 
 :nt  church,  againft  the  vaine  cauillations  colledcd  by  Do- 
 ^QYBiJhop  Seminary  Prieft,  as  out  of  other  Popilh  writers, 
 b(peciallyoutof5f//4rww,  &publi(hedvnder  the  name 
 0  f  The  marrow  andpth  of  many  large  volurms^ 
 for  the  oppugning  thereof. 
 
 ^Robert  Abbot  Bo^or  efVminitie. 
 
 Tertul.  dc  przfcripr.  aduer.hxret. 
 tittrefesdeqitowulaminfirmitatibHi  babentquodvalent^ibitvalotits 
 fi'mbenivaientemfidem  incvirrmt. 
 
 LONDINI, 
 
 Impenfis  Thomae  Adams, 
 I  6  II. 
 
TO  THE  MOST 
 
 HIGH    AND     MIGHTIE 
 
 MONARCH,  MY  MOST  DREAD 
 
 and  Soueraigne  Lord,  I  a  m  e  s  by  the  grace  of 
 
 God  King  of  great  Brit  nine  ^  France  And  Irelandy 
 Defender  of  the  faith, 
 
 O  ST puiilant and renovvmcd 
 
 King,albcitmyqua]itie  &  gifts 
 arc  of  meaner  Ibrt  and  worth, 
 then  that  Ifhould  thereupon 
 prefumc  thus  often  to  fblicite 
 your  Maieftics  acceptation  of 
 my  forctimcly  and  vndigefted 
 fruits :  yet  fith  this  bufines  was 
 by  your  Maiefties  appointmcnc 
 j  Hrft  commaunded.and  one  pare 
 
 thereof  is  already  become  (acred  vnto  you,  the  remainder 
 jcouidnot  in  duty  be  recommended  to  any  other  then  to 
 thcfimemoftbenigneand  fofterous  afped  of  your  Roy- 
 all  Grace.  In  the  former  part  I  haue  indeuorcd  to  clcare 
 ^hofe  mifts  and  clouds  which  \)ocfor  Bijhops  maleuolenc 
 breath,  out  ofthefoggic  vapours  of  their  Romifhfilthie 
 lakes,  had  blowne  amongft  vs  in  his  Epiftle  Dedicatorie  to 
 your  HighneiTejwhereinto  hec  had  contriued  in  a  generali- 
 ty very  many  malicious  and  blind  cauils,  whereby  hee 
 would  perfwade  your  iMaieftie,  that  the  Religion  by  your 
 
 A   2  lawes 
 
The  'Epijlle 
 
 deftru<ftion.  In  the  mcane  time  your  Maicfty  hath  feene  and 
 muft  expect  yet  further  to  fee  ^  thedngon  md  his  angds  pgh- 
 c  vcr?i  j.   '  '  ting  Againji  Michael  and  his  Angels^  and  s  ot*t  of  his  mouth  as  it 
 were  out  of  a  brimftone  lake,  cajiing  out  malice  &  (lander  as 
 fiouds  ofwater^  to  drowne  the  woman  and  her  feed ^  and  fb  m  uch 
 thcmoreenragedjbecaufeheconceiueth  in  HkeHhood  ^thut 
 Viver.it.       /,^/,4//,^^/^y^^r///>/f,andthatthedayisathand  which  the, 
 •  !.►  ^.  ^  ,»  Lord  hath  promifed  which  lliall  *  hnn2  vpon  Babel  the  ven- 
 geance  of  the  Lor  d&the  vengeance  of  his  te  fie.  \  he  Lord  make 
 good  his  word i the  Lord  haltcn  his  work,that  we  may  fee  it 
 that  that  ^  furfie  harlot  hrft  fou ndcd  in  bloud  and  pahcide, 
 kApof.17. 4.  and  hauingfmceby  an  vnquenchable  thirftmg  after  bloud 
 .,jjj.   g       madeheHelftheflaughtcrhoufe  ^  of the_SatnLs  and  Martyrs  of 
 '     '    "   *  c/in7?,raay^of  her  owne  children  drinke  bloud  her  belly  ful,. 
 01  vei.  *o.      ^  j^^j.  m^^^  heauens  may  reioice  and  the  holy  /-foflles  C^  Prophets^ 
 feeing  the  ludgement  of  God  vpon  her,  cajiing  her  with  vio- 
 lence into  the  fea^  neu^rtorilcagaine.  And  you,  moft  noble 
 King,  in  whom  God  hath  turned  the  period  of  time  which 
 threatned  alteration  &  danger  to  our  ftate«Sc  gouernment, 
 to  the  further  ffrength  and  eftabli(hment  thereof,  and  hath 
 lifted  your  throne  far  aboue  the  thrones  of  your  royal  Pro- 
 genitors, and  hath  made  you  in  a  maner  the  ballance  of  the 
 Chriffian  world,  confider  thatitis  vndoubtedly  for  fbme 
 great  work  that  in  his  prouidencehehath  fo  difpofed  it,and 
 thereto  apply  thofe  fmgular  ornaments  and  endowments  of 
 the  mmd  jwherei  n  y ou  excel!  all  that  haue  bene  before  you* 
 •  God  hath  made  your  Highnes  able  to  efpie  and  difccrne  the 
 conicatchingdeuices  of  thofe  baffard  Catholikfcducers,  & 
 we  affureour  felues,thatinyourfe]f  &in  your  royal  pofle- 
 ritieit  fhalbefound,  to  the  great  aduancementof  the  faith 
 and  Kingdome  of  lefus  Chriff.  Wherein  that  our  hope  may 
 .     not  be  fruffrate,we  moft  humbly  befcech  almighty  God  to 
 c  put  into  your  Maieflics  heart  not  to  betoofecureof  them 
 ^  who 
 
DedicAtorie, 
 
 ji\  ho  account  it  a  martyrdomc  tgdieiorjhc  murriieringof  ? 
 Chriftian  PriiKcs^and  in  the  flieddingof  yourfacrcd  bloud 
 ivould  think  thcmlclucs  to  hauc  gained  the  onehaif  of  their 
 defircs,  content  perhaps  by  inftruclions  for  a  while  to  tem- 
 porize, and  to  make  fliew  of  meaning  no  harme,till  the  me- 
 mory of  thir  late  viiJany  being  fomewhatouerblowne^they 
 imay  betheJeffe  fufpeded^but hauing already giucn  to vn- 
 iderftand  what  your  Maieftie  fhall  looke  for  ac  their  hands 
 jifopportunity  Ihould  fecod  their  dciignes. The  Lord  auerc 
 jandturnethatiudgmcnt  from  vs,  W"  hind  your  Mak flies 
 \fotde  in  the  bundle  of  life  with  the  Lor  dy  our  God^  that  your  eies  " "  •^*"^•^y• 
 lmay  longbchold  that  noble  Impe  of  grace,  the  branch  of*^' 
 I  our  hope,  together  with  the  other  branches  of  your  roy  all 
 !line,gro  wing  before  the  Lord  to  the  further  difmay  and  ter- 
 I  ror  of  your  enimies,  and  the  greater  fccuritie  and  aflurancc 
 of  the  church  of  Chrift.  As  for  the  feruice  which  according 
 to  your  Maiefties  commandement  I  haue  here  performed, 
 albeit  it  be  far  from  that  perfec^tion  which  the  weight  of  the 
 caufe  requireth,  yet  I  doubt  not  but  it  is  iufficicnttofhew/ 
 on  whether  parr  the  truth  is  to  be  found,  and  to  iuftilie  the 
 proceedings  of  your  Maicfty  againft  thecauillations  of  wiU 
 full  meUjdefperatly  (hutting  their  ownc  eyes,  that  the  light 
 of  the  Gofpel  may  not  fhine  vnto  them.  Whacfoeuer  it  is,ic 
 moft  humbly  craueth  your  Maiefties  acceptance  and  royall 
 protedion  and  fauor,whcreto  with  ail  loyall  duty  I  recom^ 
 mend  itand  your  Highnefic  felfe  to  the  protection  of  the 
 moft  high  God,  whofe  caulcitisthatis  defended  thereby. 
 
 Tour  Mate  (lies  mofl  humble 
 anddtittfulljubieti 
 
 R  OB.  Abbot. 
 
 A  4  TO 
 
TO  THE   CHRISTIAN 
 
 READER. 
 
 I ntle  Reader,  thou  ivilt  I  hofe  impute  it 
 in  fome  fart  to  the  condition  of  the  time, 
 that  I  giue  thee  thisanfiver  not  altogether 
 fo  well  featured  and  flj aped  as  thou  haply 
 wouldjl  defire  4t.  Though  it  he  a  fruite 
 that  may  feemeto  haue  hene  long  in  grow 
 ing^yetas  the  cafe  fiandeth  with  me,  the 
 length  of  time  hath  but ferued  to  bring  it  to  his  greatneffe,  and 
 therefore  howfoeuer  it  commeth  forth  with  defiance  to  the  aduer- 
 faries,jet  I  confe ffe  it  feemethto  menotfo  throughly  digefled<^nd 
 feafoncdas  J  would  haue  wifJjedit,  to  content  thee.  In  this  defericc 
 of  Gods  truthjthe  things  that  are  Jpeciallj  to  he  rcfpected  agamfi 
 theimportunitie  andaduantageofour  adueffaries,  are  flrength 
 and  expedition,  I  haue  had  care,  as  the  matter  would  permit,  to 
 fatifi^  thee  m  both  thefe  refpeHsj  and  let  thy  care  herein  obtain  par- 
 don ofthee^ifj  feem  vnto  thee  tofaileinfome  complements  otha'- 
 wife,  if  thou  thinkethii  my  anfwer  nee  die  ffe  becaufe  another 
 man  hath  already  taken paines  therein,  thou  mufi  remember  that 
 no  mans  priuate  preuention  could  yeeld  mee  dijpenfition  to  bee 
 free  from  doing  that  whtch  publike  author itie  required  of 
 mee.  1  doubt  not  hut  in  the  reading  of  either,  it  f]  aid  appear 
 vnto  thee  what  fpirit  it  is  wherewith  thefe  Bo?nifJj  factors 
 are  led  in  their  oppofuion  againfi  vs^and  that  it  is  not  truth  and 
 
 fauing 
 
To  the  Chriftinn  Reader. 
 fauingoffoules  whertothey  bend  themfelues^  but  onely  the  vp- 
 holdmg  of  their  fa^lion-^  lyhetherby  truth  or  falJJwod,  by  right 
 or  wrongyit  shlieth    rot,  Jo    that  that  may  be  performed, 
 T  hat  thou  may'si  the  hetterjec  and  iudge  of  all,  J  haue  injerted 
 thcivhole  text  of  Docfor  Bilhops  booke,  altogether  condemning 
 that  fa/f/joodand  guile  which  he  hath  v fed  towards  M.  Perkins, 
 And  they  alvfi  in  their  pretence  andjhew  ofanfwcring  our  books  ^ 
 in  that  they  neuerjet  downe  the  copieof  that  to  which  they  an- 
 Jwer.  W  hich  policy  ferueth  them  to  blind  the  Reader,  andtogaine 
 liber  tic  to  themfeluesto  conccale  and  diffemble  what  they  liji,  to 
 per  Her  t,  tovilifie,  tofaljifie,  and  by  abfird  imputations  toca- 
 luminate  without  being  controlled,  As  our  fiielitie  and  good 
 confcience  of  the  caujcwhichwe  handle,  manifefily  appear  ethift 
 that  we  neuer forbear e  topiibliflj  our  aduerfaries  bookes  to  the 
 WO)  ld,whenwe  haue  adioyned  an  anfwer  to  them  ;  fo  their  guilt 
 and  guile  is  manifest  by  the  contrary ,  for  that  they  fear e  to  put 
 forth  our  bookes  with  their  anfwer s,  as  doubting  leH  the  bookes 
 being  at  hand  fl)Ould  bewray  andjhew  the  vnfuffciencic  of  the 
 anfwers.  As  for  Majler  Perkins  booke,  bemglothtoomuchto 
 incrcafe  thegreatnefje  of  the  volume,  I  haue  forborne  to  put  it  in, 
 the  rather  for  that  the  fubjlance  thereof  for  the  mofl  part  may 
 appear e  by  that  that  M after  Bifhop  hathfet  downe ,  and  where 
 hefaulleth,  I  haue  taken  occafion  in  my  anfwer  to  declare, if  not 
 the  words  yet  the  fumme  and  (fft^^  of  it,  the  booke  itfelfe  alfo  be- 
 m^  eafily  had  by  any  that  is  dejh  ous  more  exa^ly  to  compare 
 ihcra.  The  authors  conceit  for  the  forme  and  manerofthat  work 
 was  greatly  tobe  apfrouedy  and  where  as  it  hath  had  the  liking 
 of  very  marry  for  the  briefe  andplaine  deliuery  of  our  controller- 
 ft  ill  grounds, they  fjall fee  now  that  it  was  not  without  caufe 
 that  they  caricdfo  good  opinion  ofit,inafmuchas  the  malice  of  an 
 cnemie  out  of  their  many  large  yjo\\.\xx\Qscanfi.'idlolittlemat- 
 tcrofwaight  andfubjlance  to  fay  againjiit .  /  doubt  not  but  it 
 
 had 
 
To  the  Chriftian  Reader. 
 
 :had  beene  well  that  in  fome places  he  had  giuen  it  fame  better 
 Jirength ,  but  it  is  to  be  confidered^  that  as  the  midwife  iudgeth 
 better  of  the  birth  theft  the  mother  that  trauelleth  with  it,  and 
 in  gammg-,  the  Jlander  by  fometimes  feeth  more  then  he  that 
 flajeth^foit  is  in  writing  of  bookesj  that  the  Reader  and  exa- 
 miner feeth  fometimes  a  defect ,  where  the  bufted  and  intan- 
 gled  mindc  of  the  writer  obferued  none :  and  therefore  of  ivel" 
 wilier s  and  men  indifferent,  it  is  to  be  expe^edthat  that  which  is 
 fomcwhat  vnpcrfefHy  deliuered  in  one  place,  be  no  impeachment 
 of  that  which  is fufficiently  fenced  and  fortified  tn  anoiher.  i  ma 
 pjalt  findc  it  {gentle  Reader) to  hau^e  beene  fo  written,  as  that 
 M  after  Bifhop  is  faine  to  vfe  verie  flume  full  and  mi  (era- 
 hlc  fhifts  to  gitie  fjew  of  anfwer  to  it.  Do  thou  learne  hereby 
 to  lone  the  truth,  which  thus  triumpheth  in  the  ddaey  fanes 
 owne  cdmpe  ,  and  euen  in  their  ow^e  bookes  infdceth  oner 
 them,  while f  either  perforce  they  fuhfcribe  it  ,or  (heiv  them- 
 fclues  fo  exceedingly  diflrefjed  to  refiji  orjland  again jl  it.  Take 
 no  offence  whofoeuer  thou  art  at  the  continuance  ofthh  f^ht, 
 hecaufe  ths  order  miifl  (land  which  God  fet  dowm  in  the  be- 
 aGcn.3.15.   ginning  betwixt  the  Woman  and  the  Serpent,""  i  wiipur  en- 
 biThefl:?  1.  ^^^^^  betwixt  her  and  ti\ee,  betwixt  iier  feede  and  thy 
 feede:  and  therefore  there fhall  neuer  want  ^  abiurd  orvn- 
 ♦i.Tim.4.x.  reafonable  men,*hauing  their  confciences  (eared  with  a 
 liotelron,  "H?//^  whom  no  euidenceof  truth  fjjid preuailc^ 
 to  make  them  defifi  from-  oppugning  the  fe?de  that  is  co'^trarie 
 to  them.  The  beginning  of  which  abfiirditr.^  is  to  be  feene 
 in  wicked  Cain  towards  his  brother  Abel,  whom  the  voice  of 
 God  per fonally (peaking  to  him  could  not  diuert  from  that  ma- 
 lice whereby  he  had  intended  the  dej}  ruction  of  his  brother, 
 7  he  fuccejsionwhereof  we?nay  behold  in  the  Scribes  and  P  ha- 
 rt fees,  and  Elders  of  the  I  ewes ,  whom  neither  the  tnnocencie 
 '  efthelife  of  Chrifi^  neither  the  atithoritie  of  his  doMne,  nei- 
 ther 
 
To  the  Chriftian  Reader. 
 thcr  the  glory  of  his  miracles^  nor  any  etiidence  of  the  hand  of  God 
 work/ng  with  him^  could  any  7r.»r  moue^  bin  th^it  they  were Jt ill  C4- 
 utlling  and qtuirelling  agamji  hirn^ JhllACCuJingand condmning 
 him ,  and  neuer  ceafing  euen  a^ainji  their  oivne  conjcienccs  to 
 fight  again/i  him.  yf^hatmaruell  istt  then  that  the  'voice  of  Cod 
 Jpeakingto  vsinthefcnpttires^  andtejtifying  what  the  faith  and 
 religion  is  that  we  are  toy  eld  vnto  htm^doth  not  end  the  quarell 
 andappeafethefuryofouraduerjiiries  Again  jt  vs^  but  that  ma 
 mad  conceit  of  themjelues  an^^  of  their  churchy  they  goon fi  ill  to 
 make  of  religion  what  thty  It jt^  and  with  impudent  faces  labour 
 toperjwade  men  ^  that  how/oeuer  mplatnewordes  the  Scripture 
 feemetomakefor  vs^etm  meaning  they  are  againfi-vs?  ^^rtd 
 Jurelyinct  edible  it  wereJ)Ut  that  we  fee  //,  that  men  hauing  vfe 
 ofwitandwfU^  fjjould  dare  in  that  fort  as  they  do  tomocke  and 
 delude  the  word  of  God.  At  their  pleafure  they  bring  in  their 
 abhominations  tnto  the  Church ,  and  when  the  Scriptures 
 are  alledged  againfi  them^   they  tell  vs  by  lame  difimciions 
 which  fland  one'lcg^ge  in  the  fcriptures^the  other  quite  bcftde^ 
 that  the  Scriptures  mean  thus  or  thus^  but  in  no  fort  touc  h 
 that  which  is  done  by  them  ^  though  theverie  letter  of  the  text 
 do  apparently  contradi^  them.  As  if  the  adulterer  flmdd  fay^ 
 that  the  Sc-  ipture  condemncth  not  his  adult erte  with  a  Chri- 
 Jiian  woman^  but  onely  that  which  is  with  Infidels  and  Pa- 
 gans-., or  the  dnmkard  fhould  alledge  that  tt  meaneth  nothing 
 of  his  drunkenneffe,  but  onely  of  the  drunkenneffe  of  them  who 
 haue not  n  he;  ewith to  maintaine their  drinking.  Howmanydt- 
 Jlincfions  haue  they^  whereof  there  is  no  greater  reafontobegi- 
 uen  then  may  he^iuei^ofthefeanfwerslNow  what  herefie^what 
 idolatrie,  what  damnable  fancies  haue  there  euer  beene  in  the 
 world^  which  may  no!  fuide  meanesfor  their  defence  if  this  licen- 
 cious  kinde  of  diflinciions  and  deuices  may  take  place  ?  ifthefe 
 mockeries  be  deemed  intolerable  in  the  laws  of  men,  what  impiety, 
 
 what 
 
To  the  C  hriftian  Reader. 
 
 r^hAtmckedneffeisitthm  to  dally  with  and  to  mockethe  word 
 of  God?  Bat  the  light  of  the  fcrij^ture  doth  pUidy  difcouer  the 
 vamtie  of  thefe  flnfts ,  and  that  is  the  cdnfe  why  they  hate 
 mdfimn  the  f cri ft  tires  as  the  theefe  doth  the  gallowes^  and  the 
 Beare  the  /lake.  IVhat  a  worke  do  they  make,how  mauy  demces 
 do  they  vfe,  how  readie  are  they  to  apprehend  euerj  pretence, 
 to difcourage the  people frommedling  with  the  fcriptures ^  and 
 to  breede  in  them  an  i>ncertaintie  and  doubt  ofrefiing  their  faith 
 c  Auguft.epi .  ^fy^.^^^  ^^^  f^gyg  j^  ^Q  cAufe  for  thee  to  he  moued  atfuch  bugs 
 
 a pcrta  func  andfcar-crowes, wherewith  thefe  n^alignant  adtierfarksfeeke  to 
 tanquam  fa-  j^figljf:  f}jee  out  of the  garden  ofiefns  Chriji,  deftring  to  haiie  thee 
 TuVfinefua)'^^^^^''^''  Continue  vpon  their fl inking  dunghils,  then  to  gather 
 loquitur  ad  "  thefweete  and  delightfomefiowers  that yecld  thejauour  of  lifc^ 
 cotindodo.  >Dnto  eternaH  Ufe .  <^(fure  thy  felfe,  that  the  moft  ahfolute 
 daftorufH.  affurance  of  truth  is  in  the  voice  of  truth  itfelfe ,  and  thou  mayfi 
 d  ide  de  doft.  lefecurCj  that  howfoeucr  men  mayjpeake  partially,  and  may  de- 
 cap"  .in  1)'/'  ceiuethee,  yet  God  who  /peaketh  to  thee  in  the  Scriptures,  which 
 qurapcrce  the  aduerfary  himfelfe  dareth  not  denie-^  willneuer  deceiue  thee. 
 pofica  funtm  j-ljgypfcicndmat  difficulties  and  ohfcuritiesin  the  holy  Scrip- 
 ucni'itur  iihtureswut  tsit  areajonfor  thee  tojorbeare  todrmkeand  towahj 
 onaniaquE  f^j/feife  m  thepullow pUces  of  the  riuers  of  God,  becaufe  there 
 dcm^morefqi  ^^^  A-lfogulfcs anddepths,thebottomewhereof  thouart  not  able 
 Tiu:ndi.  to  fearch  or  found?"  In  rhoie  things  which  are  manifeft  in  the 
 pn*8^'^Non  Scripturcs,/^/>/r^^/;^/ Auftine,  ^  Inwhich  are  contained  or 
 vt  pauciintei-  found  all  things  that  belong  to  Faith  and  behauiour  ofliFe^ 
 ligerent.fed  Qod  fpcakcth  as  a  familiar  friend,  withoutglofing  or  guile 
 f  GrT"o"ad  ^'^  ^^^  hart  both  of  the  learned  &vnlcanicd;'=not  that  a  few, 
 Lcand.de ex -y^^/-/;Hierome,  butthatallmay  vndcrftand,  the  Scripture 
 pofir.'ib.Tob.  being  ^ ariuer,yS/M  Gregoric,  wherein  both  the  lamb  may 
 quo"agnus     wade  and  the  Elephant  may  fwimme  j§thedo61:rinethereof 
 
 ambulct  & 
 
 Elcphas  natct.g  Auguft  de  vtil  cred  ca^.PJane  ita  roodificnta  vt  nemo  indehaurireno  poflit 
 
 quod  fibi  fans  cft,fi  modo  ad  bauricnduoi  dcuote  40  pic  vc  vera  rcligio  pofcitaccedat. 
 
 being 
 
To  the  Chriftian  Reader. 
 
 beingfb  tempered,  y4///fJ'4/>;/Auftin  <tg4/»^,as  that  there 
 is  noman  but  may  draw  from  thence  thut  that  is  iufticicnc 
 for  him,fo  that  he  come  to  draw  with  deuotion  and  piety, 
 as  true  religion  requireth  he  fliould  do.  IVhen  they  thenjeeke 
 to  bane  thee  from  the  vfe  of  this  heauenly  Itght^  vph^t  canji  thou 
 conceiue  but  that  they  are  the  agents  and  factors  of  the  Prince 
 afdarhelp^The^Scpi^orCuztk-(i{h,Tcrm\\'mifaith,when 
 he  is  in  danger  to  be  taken,  cafieth  about  him  a  blackeinkie  mat-  ^  ^"^"'t  ^""' 
 ter,wherwtth  he  darkeneth  the  water  that  thejipjerman  cannot 
 fee  him.  li  hat  is  the  reafon  why  thofe  men  tn  that  fort feeke  to 
 compaffe  themjeiues  about  with  the  blackc  and  dark  clouds  of  ig- 
 norance ofthefcripturesjbut  that  their  own  confciences  t  el  them 
 that  their  deuotions  muji  needs  be  def cried  to  befuperf}itious0* 
 damriable-j  if  they  come  to  be  'viewed  and  furueyedby  the  Ught 
 thereof?  Now  albe/t  this  be  the  true  light '  which  makcth  all  *  ^phcf.?.  i  ?« 
 things  manifcft,  andthe  ondy fur e foundation  whereupon  we 
 can  refl  our  fait  h{f or  what  is  tt  what  the  whole  world  faith  if 
 God  fay  not  thefame?)yetagainjl  the  importunity  of  the  aduerfa- 
 rie^andfor  thy  better fatisfaclionythoufhalt fee  our  affertiom  & 
 expofitions  throughly  munited  andfenccdwith the  acknowledg- 
 mentoftheauncient  Church.  Wherein  although  we  cannot  but 
 fay^thatby  the  T athers  andBifhop  of  thofe  times ^  many  things 
 were  cocetued  auddeliueredamtffe  {and are  not  our  aduerfaries 
 forced^  will  they^  nill  they,  to  confcjfe  thefamel  )yet  God  hath  fo 
 prouidedj  that  his  truth  ex  abundanti  is  iufttficdby  them,  and 
 no  antiquity  or  author itie  of  humane  error  hathfo  def  need  it, but 
 thatJltU  the  track  thereof  euen  by  the  who  fomtimes  haue  deemr^ 
 (omew hat  againjl  it ^is plainly  tobe  difcerned.Yeain  fundry  ar- 
 ticles ofourfatth  the  wholeflreame  ofantiquitie  runethf'o  eppo- 
 fttely  i^  direCily  againfl  the  doBrint  andpra[tife  of  the  Bo  wan 
 church  that  now  is, as  that  we  may  woder  at  their  extreme  im- 
 pudency  C>  wilfftl»es,who  againfifo  clcare  &*  eu/dent  tefiimony 
 
 do 
 
To  the  Chriftian  Reader. 
 
 JoeJiiRperfiJlinthe  ma'mtemnce  thereof.  Whkhjnfomeprt 
 thou  (halt fee  in  the  treatife  here  followmgyandpj  alt  vnderjiand 
 according  to  the  occafiohere  offred^that  howfoeuer  they  cry  with 
 widemoutheSylhe  fathcrs,the  hxhQvs^yet  their  criets  greater 
 then  their Jlrength^and that  the  Fathers  haue  not  left  vs  'imfur"* 
 niJJjed  either  of  armour  to  defend  our  felues^  or  of  weapons  to 
 conquer  them.  And  the  more  tofecure  thee  here  of ^  I  haue  fet  down 
 the  tefimonies  of  the  Fathers  for  the  mo  ft  fart  in  their  owne 
 words  ^either  in  Latine  or  translated  into  Latine^or  in  the  Greeke 
 tongue fometimes  where  I  had  the  copy  at  hand^  andfaw  the  La- 
 tine  tranflation  not  fitly  to  exprefe  the  Greeke.  I  haue  had  a  fin- 
 cere  and  faithful!  care  to  deale  vprightly  herein  ^  and  not  to  trou- 
 blethee  with  impertinent  allegations^  hutonelyjuch  a^  are  preg- 
 nant and  c'eare  to  that  purp  oft  for  which  they  are  alledged.That 
 Cod  (by  whofeprouide?Jce  this  (eruice  hath  befallen  vnto  mee) 
 make  the fwie  profitable  both  to  thee  and  mee^  and  grant  vs  by 
 writing  and  reading  to  encreafe  in  the  light  andaffuranceofhls 
 truth  that  we  may  mor?  and  more  fee  and-  difcerne  the  frauds  of 
 thefe  Um ountbanks  and  iuggling  Sophifters^  whobyinfolento- 
 fientation ofwords ^andcafiingof  falfe  and  deceitful!  colours^ 
 take  vpon  them  to  be  able  to  charmc  the  worlds  and  by  their  wits 
 to  iuggle  all  other  men  be  fide  their  wits^treading  vnderfoote  the 
 word  of Codjpretendmgthe  fathers  names,  and  betraying  the 
 faith  of  the  fat  her  Sy  fubie^ing  all  religion  to  their  ownefancie^ 
 and  fay  mg  after  the  manner  of  wicked  men^  With  our  tongs 
 we  willpreuaiIe,wearethcythatoughtto  fpcake,    who 
 isLordouervs  ?  ^ndthou^O mercifulll ather^who onely art 
 the  refuge  and  dwelling  place  of  thy  poor  e  and  maligned  Churchy 
 '  Aablilh  for  thy  names  fake  the  thing  rhac  thou  haft 
 wrought  in  vs^goeforwardwith  the  worke  which  thou  hafl  fa 
 gracioujly  %egun,to  diffolue  the  captiuity  of  Babylon^  and  to  free 
 the  remnant  of  thy  Church  from  the  yoke  of  the  {lattery  and  bon- 
 dage 
 
TothcChriAian  Reader. 
 
 dageofayfntichrijl^  that  allfiumhlmg  blocks  of  PopifJ)  ffropha- 
 mtims  and  idolatries  bemg  remoucdj  there  ma)  he  a  way  prepa- 
 red for  the  returne  oftheforlornefeede  ^/Abraham  mto  thefo- 
 ciety  of  thy  people,  that  thenceforth  we  may  expe^  and  lookefor 
 the  camming  of  thy  Sonne  lejits  Chrifl^to  make  an  end  of  the fe  e- 
 ufll  dates  ^  and  to  gather  v » euerUJlingly  to  tha  t  hope  which 
 in  him  thou  hajl  fet  before  vs.  ™  Amen,  Lord. 
 Come  Lord  lefus,  come 
 quickly. 
 
 Apoc.21. 
 
 »o. 
 
Of  luftification. 
 
 TheJpecUU  Contents  of  this  "Booke, 
 
 THat  the  Church  of  Rome  makcthChrift  in  efFc(^  no  Chrift* 
 pag.i4.&c.  That  Rome  is  Babylon,aod  the  Pope  Antichrift, 
 pag.39.  Of Frce-will.Chap.  i .pag.8^. 
 Of  origi  nail  finnc  after  Baptifme.Chap.2  .pag.  i  C%, 
 OftheccrtainticofSaluacion.Chap.g.pag.ayj. 
 
 I. That  righteoufnelfc before  God  is  imputed, 
 
 not  inhcrcnt.pag.3  87. 
 2,What  manner  of  Faith  it  is  whereby  we  are 
 
 iuftified.p.454. 
 
 Chap.  4.pa.  3  79.in^  3. That  faith  oncly  doth  iuftifie,pag,458. 
 which  are  handled  14.  How  wcaffirmcit  vnpollibic  to  keep  Gods 
 ehefepoincs:  I  commandcn1cnts.pag.550. 
 
 j  5. That  our  good  workcs  arc  not  free  from 
 
 I  fiaine  of  fin.p.  573. 
 6.  That  true  faith  cannot  be  without  charitic 
 (^  &  good  w01ks.pag.505. 
 OfMcnt$.Chap.5.pag.^25^. 
 Of  Satifia(Siion.Chap.d.p3g.72p. 
 Of  Traditions.  Chap.7.pag.83  9. 
 
 Of  vowci,and  namely  of  the  Monkifti  vowcs  ofchaflttic,pouer' 
 tic  and  obedicnceiChap.8.pag.j^92. 
 Of  images.Chap.p.pag.iioy. 
 
THE    PREFACE  TO 
 
 TH  e    %e  <^  D  E  R^ 
 
 ByDo>5^orBiniop. 
 
 Eftt/e  Reader,  I  meanenot  heere  to  enter t awe 
 thee  rvith  mufty  words :  the  principal/  caufe  that 
 vtQHcdmet0  write,  trar the  hffottr  unci  nlorieof 
 God  in  deft  nee  of  his  (acred  vertty\  then  the  im  • 
 t}loyi»^  of  his  talent  be  flowed  vpon  rne :  as  veelL 
 toforttf.ethe  wekerfort  ofCathoIikj  wtheir  faith 
 oi  to  callbiicke  and leade  ot hers  (irbt  wander  vp 
 a*id  dovfne  like  to  lofi  pieepe^after  thetr  oxvne  fancte)  tnto  the  right 
 waie. 
 
 /  tookf  i»  hand  particularly  the  confutation  of  this  beoke  ^not  only 
 for  that  I*xai  theyeti>itorec]t{cflcdbya  friend ef  good  intelhgence  and 
 iuirement^vho  thought  tt  very  expedient. but  aljobecaufe  perufing  of 
 itjfoiid'tp'nnedrrjorefchotlerlikethenthe  Prote(iantsvf:to  doe  or- 
 dinarily: For'fiyft,thepowts  m  coni>ouetfiearef(t  dovDndifiinSlly^ofr  for 
 the  mod  part  truly.  AftenvardinconfirtKaitonof  their  opmtonihe  chief 
 Mgurnerts  are'iroduceifro  both Scrrptures^Fathers c^reafen.'f-Vhtcb 
 are  not  vulgar^but  cnlledout  of  their  /^<?^^/>;/,  Luther, Peter  Martyr, 
 Q,i\\i\\\,Kc:\mMUii'&^&  fuch  like  .^thouih  he  name  themnot.Lafliy,  he 
 plaserhfome  obieHioni^made  inftuor  oft  he  Catholik^do^rine^^anfive- 
 reth  10  themxi  xrell  as  he  could.  And\)vhich  Ifpeaketo  his  commenda" 
 ti0n)doth  perform  all  this  very  briefly  iir  clear  ely. So  that  {tofpeake  my 
 )ptnion  freely)! haue not feene any  bo okjif  like  e^nanttty .,  publtfhed  by  a 
 Vrote^at^tocontametthermorematter  or deliuercd in  better  method. 
 And confeejuen  tly  more  apt  to  deceiue  the  Jlmple: efpectaliy  conjiderinq^, 
 that  he  rvithal counterfeiicth  to  come  as  neerevnto  the  Romane  Church 
 (U  his  tender  confctence  will  permit  htm^hereas  indeed  hee  walks^^  >^ 
 mde  from  it  ^as  any  other  noueller  of  this  age. 
 
 Ifhcrefore  I  eficemedmj  fpare  timebefi  imploied  about  the  difcoue- 
 
 B  ring 
 
2  Themfr^erofD.Bifljops 
 
 riHcr'ofitjhehir  (^  it  were  )an  abridgement  of  theprwctpall  contropier- 
 neTofthife  tirnes^ayiddo  endenour  after  the  fame  SchoUfliCaHmannerj 
 wihout  allfuperfl'iUic ofirordtno le(je  to mainta'tne anddefendthe  Ca- 
 tbohke^ay  tie. jhen  to  confute  all  fnchreafons as  are  bj)A^  Perkins  aU 
 [edged  for  the  conirarie. 
 
 Re^d  thisfkcrt  treatife  (good  Chrt(iian)  diUgemlie^  for  thou  fhalt 
 fttdeinitthe  rK^rrow  and  pith  of  many  large  volumes,  contrAled  and 
 dr^'ivr^einto  a  nArrorv  roome.  And  reade  tt  oner  (U  it  bccommeih  a  good 
 Chrtfiian^  nuth  adefire  to  finde  out,  and  tofe!low  the  truth,  becanfe 
 tt  concerneth  thy  eter»allfa/mtio» .-  andthen^ttdge  mthout  pmiia/.tie, 
 Vi->het'jer  Religion  hath  better  grounds  ia  Godsv^ord,  moreeuidem  tcjli- 
 mony  from  the  purefl  anttquitie^aed  is  more  conformable  vmo  allgodli' 
 fjgjfe,  good  life,  and  vpright  dealmg  {ihf  t»  fallible  >rarkes  of  the  bcjl  Re- 
 ligton)ay)d  fpeidtiy  embrace  that,  blefore  I  end  this  (hort  preface^  tmufi 
 intreate  thy  ratience  to  bearetvith  the  faults  tn  p'irittng^  vphich  are  too 
 too  many,  but  not  fo much  to  be  blamed tf  it  bee  courttouflj  conjideredf 
 th.tt  itwiiivrritidfarrefromthe  Author  n^ith  a  Dutch  Cv>» po/tr,  and 
 ouerfeer.e  by  an  vnsktlfuH  CorreBor :  the  great  e^  of  them  (hall  be  amen- 
 dediiithe  endofthebooke. 
 
 Before  the  printing  of  this  part  vi>asfini^)«dyl  heard  thatM  Perkins 
 )-^tii  dend.  lamforie  that  it  cemmethforih  too  late  to  do  him  am  good. 
 Yet  his  worke  lining  to poifon  others ,  a  prejeruat tue  againfi it,  fsneuer 
 the  lejj'e  necejfary. 
 
 R.  Abbot. 
 
 IF  yen  had  rcrpc>?.ed  thegloricofGod,  M.  Bi(ljop^\i(\\ou\il  hauc 
 appeared  by  yoiirrcfpcdioyecldloucraigilcrhoiiorand  autho- 
 litic  totlic  wordotGod.  God  is  in  heaucn.andwecarc  vpon  the 
 carrb  ;  wc  hauc  no  knowledge  ofhim, no  aquaintance  or  dealing 
 with  him  but  by  his  word.  Theiein  wefeekeiiim,  andnndhim  j 
 iExtr.iri,''^:U-,  [herein  hefpeakcth  vnto  vs,  andtliereout  welcarneto  fpeakc'to 
 tngioja:  Crater  eV.'vA^.  Ifwe  haiic  thc  word  ofGod,  God  IS  pfc  fcnt  with  VS;  ifwc  bc 
 dmmumDeum  without  tlic  word  of  God,God  himfclfe  IS  ubfent  from  vs.  Therc- 
 ftc»o^io:u,jfe    torc  by  Oil r  honourand  obedience  to  the  word  otGodjit  mult  ap- 
 jlatum,&c:h.e'  p-^j-^  r{)at  \ve  tful V  aiul  {ir.ccTtly  intend  and  ieeke  foi  the  clory  of 
 t:a:  God. Hereby  it  appeareth  that  you,  MrBip:>op,  in  this  your  bookc, 
 
 haue  not  fought  for  the  glorie  oi  God,  but  rather  to  glorific  'your 
 ZordGodtbe  pope^  2LS  y  out  GloiXc  of  thc  Canoahw  moil  Llafphc. 
 
 moufly 
 
Preafac^  to  the  deader,  "    3 
 
 moully  hath  nilcdhim.  Vouhauc  in  this  workcoryoursvfcd  all 
 iiianiKrofviuiuthandnunioodjtovpholdjndiuftiHchiswickcd 
 proceedings  againfltlic  word  of  God.    VM'atfccucr  God  Jiaih 
 raughtvSjwhatl^KiicrCJuiilandhisAportlcshaucdcliiicrcdjall  is 
 nothing  if  your  Lord  God  the  Pope,  andyourmallcr  BelUrmint 
 his  prod>cr  gcnerall,do ^liy  the contraric.  How focucr  (imp/ic and 
 plainly  thc>Tpcake,yet  tiicy  mcanc  not  as  they  rpcake,if  the  Pope 
 and  ^^//^rw;»tf  will  tell  you  another  meaning.  As  for  your  talent ^ 
 uc  take  it  to  be  greater  \v\  your  owncopinion  and  the  opinion  of 
 y.ourfcliou'esjthen  xi  is  indeed,  Butwharfocuer  it  is,you  haucabu- 
 fed  it  to  the  wrong  ofhim  thatgauc  i^nottoedificatio^biittode- 
 flrudion,not  to  f ortiHc  any  m  the  faith,but  to  nourilli  and  harden 
 them  that  depend  vpon  you,  in  error  and  misbcleefc;  not  toieade 
 any  into  the  right  way^butto  inticc  men  to  b  crool^edrpatesartt:i/cfici  col'!'y\'ll\ 
 pMht^wliKh'^go  downeto  the  chan,bers  efcieiuh^md  the  end  wheicof 
 isconfufi3n  and  lliamc;  notto  vvTrhdrawmcnfrbmfancie^jbut  to 
 dra  A'  them  to  other  fancieSjfrom  fancies  in  conueifati6,to  faiicics 
 m  religion ;  that fo beeing fed  wholy  with fancieschey  may  pcrfh 
 i;ithec.idforwantoft;Uef"oo'J.   And  indeed  men  that  wander  in 
 fancies.are  thefubiecl:  for  your  malice  &  trechcry  to  uorkcvpon. 
 M^nythatliuc  in  the oppDrtunitifofthcr knowledge  ofJCbnO^ycc 
 ncglcdland  dcfpifc  the  fame.  Theli;.;htlliincth  into  their  eies,and 
 they  regard  it  not;  God  offcrcth  himfelfc  vnto  thcm^a'^rhcy  fay 
 intheirhcartSjWehaucnodelTghtnor  picafure  in  thee.Thereforc 
 becing  empty  aiidv^oidof  truth,  they  lieopcnf  be  filled  with  er- 
 ror and  liesi  &  hauing  vnthankfuUy  withholdcn  thcmfclues  from 
 GoJ,God  by  iufl  ludgcm^ntgiucth  them oucr  to  the  I  an  Js  ofim. 
 poftorsand  deceiucrs,  th«it  maybe  vctiHed  wliich  tiic  ApoQic 
 faith,  •*  Bcc*iH''e  they  recemednot  the  lone  of  the  truth  thtUtbey  mtaht  ^^.-.Thtt^'Axio^ 
 hej^med,  therefore  God /la  'IfendthcKifironadeluficn  that  they  may  h^ 
 leeueltet-f  thattheymay  beedamnedwhichheleetiednot the  truth,  lint 
 tookfple^ifure  tri  vnrighteouffjejje. 
 
 Vout  friend  ol^ood  Intelligence  and  indgcment,thatr^(?i»^^//V 
 very  expedreat  that  you  (liouid  take  in  hand  the  confutation  of  M. 
 Perkj»s  [)ookc,  fpake  thereof  haply  as  C<i//)/;*«  did  ofthe  death  of 
 Chrill,  meaningitoneway  which vvastofallouranother  way.  I 
 doubt  not  but  it  wil  fallout  to  haue  been  very  expedient  which  ycu 
 haue  donc,bccaufe  you  giuc  hereby  occafionofdifcoucring  your 
 
 B  2  faKc 
 
4  '  The  anfiperofD.  Bifljops 
 
 falfec!o6lrinc,&ofiuftifyingthetrurhotCnrirt.  which  M^Perkint 
 wascaiefullcoinaincainc.  J  doubt  not  but  rtiiny  by  thi?  occalion 
 will  cake  knowledge  of  yb'ur  corrupt  and  trecherous  dealing,  your , 
 patching  untl  flufring.your  cofcning  and  deludiivg  of  men,  &  will 
 difccrncthcwcaknesand  abfurdity  oFchat  bad  caufcjwhich  with 
 glorious  and  goodly  words  you  labour  fo  highly  to  aduince, 
 
 Asfaryourco.TimcndacionoryI/.Pi'/*i^i^/booke,icii  but  thei* 
 micatio-.i  oFfoiTic  v.iinc-glorious  capcaincs,vvho  to  grace  their  own 
 vi6torics,dofetou:rothcvttcrmo{t  (he  aducifarics  power  &  pro-  ' 
 vvc(Ic,thinking  their  glory  to  b?  the  greater,  by  how  much  the  grc; 
 ccr  men  Hull  conceiue  the  might  and  valour  of  them  to  haueb«nc 
 whom  they  haucoucrcomc.  You  dreamed  of  a  vi6torie  hcere,  and 
 yQU  thought  it  to  br  much  for  your  commend ation,  that  your  ad- 
 uerfary  fnould  be  deemed  ofas  great  ftrength  as  any  is  to  be  found 
 amongitvs  Butwewoid  haueycutoviiderfland/hat  chcChurch 
 of  England  ncucrtooka  J\d.P  crk*nshooktohz  3.  warriour  in  com- 
 plete harneffe,or  a  chalcngerforthe  fieldjbutonelyas  a  captaine 
 training  his  louldicrsat  home,where  he  wantethmuch  of  that  mu* 
 nition  and  defence  wherewith  he  fhould  endure  the  brunt  of  bac- 
 cell. He  wrote  it  very  fcholctlikeindecd/or  an  introduilion  oncly 
 toihetruc  vnderftandingand  iud^ementof  the  controuerfies  bc- 
 tvvixtvs  and  yo'jjbut  knew  well,  that  It  wanted  much  thacmight 
 haue  befi  added,  to  giueit  ful  andpcrfe(5lftrength.You  hauc  taken 
 hercoffomcaduant3ge,asyouconceiuc,3ndycchow  pittifully  arc 
 you  diftrcircdmany  rimes  both  to  vphold  thacvvhich  lie  obictf^cth 
 fgr  you,and  to  anfwere  that  which  he  alledgeth  for  vs?  Now  if  for 
 the  compiling  of  his  booke  he  bci^irred  himfclfc  as  the  Bee,  going 
 into  other  mens  gardens  for  the  gathering  ot'  hony  into  his  hiue, 
 yeihc  madcnoRabbinesofthcm,t0takc  any  thing  for  hony,  be- 
 caufe  it  grew  in  the  garden  offuch  orfuch  a  man,  tut  vfed  careful! 
 and  aduifeJconfidcrationofchat  which  he  wrote,  e(k-cming  the 
 wcightofhi5  3rgumcncs&  of  his  anfwcrs.thac  he  might  faithfully 
 pet  forme  what  he  did  vndertakc.But  far  other  wife  haue  you  dealt 
 M.Bi(hop,\n  your  marroxv  &  pith, ;i%you  cal  \tyofmmj  large  volumes 
 eontrMed  Atjd drawee i»t0  n  narrotvroome.  You  haue  made  ^r/Z^r-, 
 w/'9<r(pcciallyyonrRabbine,your»?^^/y?<r^«o/?^>',you  takcal  vpon 
 his  word  jiHic fay  it,you  wililweareit:  ifhe  haue  once  written  it, 
 you  vvUiwritcitagaiuc  without  any  iurther  examination  whether 
 
 it 
 
Preface  to  the  Reader.  ^ 
 
 itbefriifforfalfe.  Wc  arc  beholding  to  yoii  for  trnnflatino  fo  much  ' 
 oftiiin  into  En,:;Iif]i  for  their  f.ilccs  that  doc  not  vndcrrtand  i  he  La- 
 j  tin^ongiie.But  Bellarmwe  mockcdi  and  aluifcth  you  M.  Bip3op, 
 2s  he  doilicucry  oncthatgiucth  hiinany  rriili.   Hcc  wjs  a  man  of 
 I  corrupt  aii'3euill  confcicncc,  vvholiy  proliitutcd  lo  Antic  hi  ift    and 
 !  fold  to  his  deceits, by  which  mwns.hc  makcth  you  toly  many  times 
 when  y  ou  do  not  thinkc  yc  lie. For  which  c;iii(c  I  would  adujfc  you 
 when  you  will  write  any  more  bookcs  out  of  BelUrmine  to  make 
 ductriall  of  that  which  hcc  faith.    It  may  haply  ^o^  you  eood 
 to  make  you  detcll  his  fraud  and  falfhood,  and  to  hate  that  nrotcf- 
 fion  which  cannot  be  vpholdcn  but  by  fuch  mcancs.Thcrc  15  taufc 
 youfhoiild  fo  doc,  who  From  many  large  volumes  can  gather  no 
 better  marrow,  no  founder  pith,  then  that  which  you  hauc  Tent  vs 
 fon  {txcmnrrow 4»dpith 0fmany  Urgevolumes.  Your  marrow  is  but 
 du)^,  yourpit^iis  but  rottcncffc  :  there  is  nothingin  your  bookc 
 fittofatisficthc  confcicnccofaman  dv.'firous  to  bee  iuftrU(5lcd  in 
 thetiuth.  It  will!  hope  fuflfiwicntlieappcarc,  that  you  hauc  neither 
 grounds  from  the  word  of  God,  nor  any  approoucd  rcftimony  of 
 antiquicie,  to  warrant  any  man  to  embrace  that  which  you  main- 
 taine.[ic  that  rcadeath  your  booke  as  it  becomcih  a  good  Chrirtian 
 to  doc,  and  confcrreth  it  with  M.  /"ifr/dw/ booke  and  our  defence 
 thereof,  co  iudge  without  partially,  I  prefume  he  will  take  you  for 
 aleud  and  naughtic  man,  impudent  and  vnfhamcfart,  reoarding 
 onclytovpholda  (\dQ,  whithout  any  entire  regard  to  Icarne  or  to 
 teach  the  truth.  In  your  ;>i?/?/c-r/p/ you  tell  vs  that  you  arc  foric  ^. 
 Ptrkl"^  being  dead,  that  your  booke  commcth  fgrth  toolate  to  doe 
 him  any  good.  Whereby  wcconcciue,  that  you  haue a  good  opini- 
 lonofit.  But  wee  muft  tell  you  as  touching  doing  him  good  in  your 
 ifenfc,  he  was  not  a  man  fo  weake  as  to  hce  moued  with  fuch  a  toy. 
 Indeed  if  hee  had  liued,  wee  need  not  doubt  bur  it  would  haue  done 
 him  much  good,  and  btenc  great  ioy  to  hitr,  ro  fee  that  in  the  w^rr- 
 r<M and ptth  of  mmy  large  vo!HmtsK.\\cTc(Vio'i\d  be  fo  little  matter  of 
 momenttobefaidcagamft  that  which  hehad  written,  fo  little  and 
 fo  bad,  as  that  wee  hope  that  your />r</>r«4^/«f  will  become  your 
 'ownc  poifon^and  the  bane  of  that  which  you  thought  tolkcngthcn 
 thereby. 
 
 B  2  M.  BI- 
 
M,  BISHOPS   ANSWER 
 
 TO    MASTER    PERKINS 
 
 Uj'S    E?  ISILE  'T)EDJC^70R1E.  ■  ■; 
 
 MAdcr  Perkins  i»his  Epifi/e  Dedtcatoriefatth^lz  is  a  policy  of 
 the  diueljto  think  that  our  religion  &  the  rcligiooffhe  prc- 
 rcntchurchofRom,irealoncinrub(kncc5orthatthcyn"iaybev-; 
 Y\'\Kc<\,Bcfore  I  am  to  delmer  my  opinion  concerning  thlsfointjhadneeti 
 to  b:  informed  what  this  Author  meatieth  by  thefe  irords  ouv  Rcl igion  i 
 for  there  bsetKcr  great  difi^rfitissofpretended  Religions  currant  in  the  ■ 
 reorU   all  contrary  to  the  Church  of  Rome  ^  howca.n  I  certArnlie  knowe,  'i 
 n-hetker  ofihtm  he  profcjjet  h  ?  Wherefore  ygoodfir)  may  itp/ea,'eyou  tt. 
 d(cUre  xvh^t  religion yoiiVndcrfiandvi>henyon f(^y  our  Rchgion  ?  hit  w 
 that  which  Mirtin  Luther  (a  ItcentioHs  Frter)firfi  preached  in  GeK  j 
 maniei'or  rather  that  which  the  martiallmintfhr  ZuingJ  ius  contended 
 r^ithfn'oydandfhield  tofet  vp  in  Zxvitz.erland  ?  or  perhaps  thai  n'hich. 
 John  Cii'uin  byfediiion  wrought  intoGenetti^expelling  thelu^xfulmd''' 
 gijirate  thence,  and  by  the  aide  of  Beza  {a  dijfoiHte  turnecoate)  fpread  I 
 intom/iMy  corners  of  France  f  Or  if  by  your  Reltgionyou  meane  onely  to 
 co:-^prehendthe  Re.'igion  nsrv  pralhfedin  England,  yet  areyoa  farther 
 top^e(V,  nheiheryofiZ/>sder/}andthateJ}ablt/hedby  the  Starc^  or  the  o. 
 thermore  refined  {as  itU  thought  by  many)  andembracedby  them  wha 
 are  called  Pmita.is^for  of  their  leapunfauometh  that  po(ition  ofyours^- 
 That  thcavtclc  of  Chrifls  defcent  into  hcl  crept  into  the  Creed  by 
 Jicgligcnce,'i«<^/^wf  other ftich  like  in  this  book^  The  e principa/l  difti- 
 fio.yjsofihenetv  Gofpell\to omit  fptidry jubd'Piifons)  beeinq^  famous,  ani  i 
 receiued  ofdimrs  i»  EngUnd according  to  each  mans  fantafieM  is  meet  ' 
 yoH  exprcJJ'e  tvhsther  ofthemyoafpeaf^sf,  that  tt  m.'y  be  duly  confiderei  < 
 how  the  liomane  Reli\\ton  andit  agree  J  and  what  vnion  may  bee  made  i 
 bettveenethem    Now  ifyoiimeanethe  hotchpotch  dttd  confnfion  of  all  i 
 thffe  net»  Religions  together,  Oi  by  the  oppofiuo't  here  vnio  the  Church  « 
 of  Rome, and  by  the  articles  following  may  begathered.thcn  I  am  clears  \ 
 foryouinthisjhatthereca^benomoreconco-dbstweenthefe  twoRelt*  ■ 
 giotu  then  there  is  between  light  andd^rhnes^dth  andtnfiddtiy  ^  Chrtfi  li 
 itndBeUal.  Notwithffnndmg^  I  thmkethat  the  reafon  by  yon  produced  i 
 t9,proH6  the  tmi^oUibUity  ofthn  vnion^is  of  no  valm,  19  wit^hu  they  of 
 
 the 
 
to  M.  Per  km  "Eftflle  Dedicatory.  y 
 
 thcllomarichii  rch  liauc*  razed  the  foiiJatio,  fur  though  in  word* 
 they  honor  Chrid.yct  m  deed  they  turn  hini  inro  a  PfcLiJo-Chn  (t, 
 andaiildc^Ii  of  their  ovviKbr.iiiic.  yi  verie  .ufjicicut  caMfe(nodo»bt\ 
 of  eternal!  breach  aftddittifion^ifti  c^ulA  be  verified  But  ho)vpyouejoH^ 
 that  xveRomafje  Cathahi^s,  who  bcleeue  le,w  Chri/lio  bee  per  fell  God 
 andperfefi  Kftitn,  nKdtheonr/y  ReAeewerofmanhindy  mul^him<t  f^df* 
 Cbriflandaj  tdoll?or  before  yotigoaboHt  toproue  it,tellme(  I  pray  yth) 
 honf  fhe^-  can  rvelljland-ivt.'h  yenr  oune  dcfinttton  of  a  reformed  C  a  t  ho  like 
 tnyou,-  Preface^  There  youajfiywehtm  to  be  a  Catholike  refo]  med  to 
 r«?«''/'^/»^,thjtholc!cfh  thcfamcr.cccliarv  heads  of  Rehgon  w  th 
 the  Ro\\\x\ycChuxch. Now  can  there  benny  moreneceffary  headofRff. 
 itgi9nj  h:n  to  haue  a  right  faith  ,•;;  Chrifi  ]  can  a^y  ether  fonndatitn  bee 
 latdbe'idef  lefns  Chri0?  If  then  your  reformed  C.thohke  mttft  agree 
 with  the  Romafte  Church  in  ntceffary  heads  ofRcUgion^  a^yon  hold  he  e^  ^'""•^" 
 mnfi-  either  the  Rom-ti  Church  raz,eih}iot  ths  fonnd.ition^a^dm^kcth 
 not  Chrtfta  I'feudo  Chrtfl  asjoMJajhereor  el!e  jou  teach  jour  difciplet 
 \veryp:;:itcionflyyr.-) ho!dihs  'ame  lecelfuy  hcaif  nfrelgionwith  tt.But 
 toleaue  you  te  the  reconcili  tton  of  theft  places^  Itt  vs  examtie  hrtefiy 
 hoxvyoticonfrmeyoHr  pn'^adox^  thatihs  Ci;Urc]i  of  Roinc  niaketh 
 Cl'ifi  (}  a  fa  (:  C'iri  (},tv^/V^^<7«  ^o  about  toproue  by  fonre  i»flaces:The 
 fr/l  //,  becmfe  thefernant  of  hus  fi-'^mti  m  ly  cha  ige  and  ad  it  to  his 
 commtidementst  hawng  ^o  great  po'ver  that  hee  may  open  and  jhut  hea» 
 HCitowhomheeltfl^  andbirid  the  very  confcience  vtthfjts  oivneJairef^ 
 Anlco  fr(]tient}ie  be  partaker  of  the  fptrttnall  kjn'Tdome  ofCh-tft.  Here 
 *re  diners  reafons  bndled  v^  tn  one  bnt  all  of  little  momev.t :  for  allthefe 
 fmerallf.icnhies  which  rht  Pope  cmoieth^bet^g  receined  by  the  free  gift 
 ofChriftyind  to  bee  emplotediyi  hisfcHice  onely^  and  to  his  hononrand 
 ^loric.  are  ft  farre  off  from  m^iking  Chnfl  a  Pfeudo-Chrtji^that  they  do 
 htahly  recommena  hn  woft  fnf^ulur  bonntie  towards  his  follo^rers,  wnh  • 
 9Ut  any  derogation  to  his  ovtne  diftineprerogatiues.  Theparttcu/arsfhall 
 he  more  rtaritctilarly  a  f'.vertd  irt  thetr places  hereafter ,  /Voiv  If^y  tn  a 
 ffordfihat  Chrtflsltcar  cannot  change  any  o^jc  of  Gods  cdfnayideme.itj^ 
 nor  adde  any  contrary  vnto  them ,  but  may  well enath  and  ejiabhpi  fame 
 other  cunformable  vnto  them  which  do  bind  the  confctence  :fn  that  pa  • 
 wens  granted  of  God  to  eneryfon'ra'gnegoHernor  ^04  witnejj'ethS.^^^n], 
 fayi»g,LcteuLrv  ("oule  bcfubicd  tohij^ncv powcrs^/lnd that(as tt  is  Rou.ij, 
 in  the  fift  verf  fo/lo:ring)(.f  nccciWx,  not  only  for  wrath,  hutalfo 
 for  conlcicucc  lake.  i>o  that  to  attrtbi4te  poirer  vnto  one  that  is  vnder 
 
 B.\  Chrifi 
 
S  Difference  ofopmtom 
 
 Chrijijo  hin^  our  ci>njciences>is  not  to  wakj  Chrifta  Pfeiido-  Chrtft.hui  \ 
 to  glorify  him,  much  acknovfledgifi^  thefa^er  rehich  it  hath  plea  fed  him 
 togifievno  men.  In  Itke  manner y>vhat  an  abftird illation  is  that^frcm  the 
 porver  to  open  avdfhHt  heanen gates  (which  all,  both  Catholtkes  cr  Pro-  •■ 
 teflants  confe(j'e  to  haue  hingiuen  to  S.  Peter  and  the  reft  of  the  Apofilet\ 
 tainferre,  thfitCbrifl ismadea  Pfeudo-Chrifl ^  a^s  who  jhoald  (ay^the 
 vtafierfpoiled  himfelfe  ofhis  fupreame  amhorttj  by  appointing  a  (feirard 
 oner  his  honpjold,  or  a  porter  at  his  gates  :  hee  m^J}  bee  both  mxfier  and  i 
 man  to,  belike.  And  thH4  mnch  ofthefirfi  itt(iance . 
 
 R.  Abbot.  S 
 
 Wee  may  well  thinkc  that  A4. Btfhop  did  not  well  cnioy  his  wits, 
 that  would  write  a  b6okr,anduot  know  whatitis  whereof  he  wri- 
 CnHjfAHtieHf:    teth.  He  hath  written  a  wliolc  booke,  fuch  a  one  as  it  is,  purpofelic 
 Cr-raLfe/j.u.^^    agaiiilt  our  religion, zndyct  will  fccme  herein  chc  beginning  not  lo  j 
 xit,affiul:t,dog.  knowwhdt  onr  religion  is.  Butheckoowethit  well  enough,  end  al- 
 mitr^uit  a-^<i-  p[^^i,ph  by  an  apifli  imitation  ofthefooletieof  fomc  of  bis  compani- 
 ternanimnejfe,   ©Hj,  hc  would  maKC  itlccmeor  many  falhions  &  lores,  by  diucrlity  \ 
 Keqiii.,hampc(l  ^^'^^^^^^  and  by  termcs  o\'dimftonsandfubdwt^ons,  yet  hefce th  &  i 
 h  Ba'edc^ci.     they  all  ree,and  by  t\\zharmony  ofconfeffions  ofal  thcrcfornjed  chu: 
 J7,'^!"6w5  chcs  it  appearcs  to  their  exceeding  great  griefe,that  there  is  a!r.5^7ft  1 
 nMaccaua     {hem  33  great  voiformity  and  confentofRcligion,ascucr  was  robe  i 
 j£;/2^^/'' found  in  their  confecieracie  and  banding  of  themfelues  againft  re-  ■! 
 chrifio.  Ijoion.  Yea  there  are  many  more  material  differences  to  be  found  a- 
 
 latUo^lcdTqui-  tiiongrt  them^then  can  be  reckoned  amongft  vs.  He  that  v^  ould  fol- 
 tikt  cutuicunque  j^vv  M.  B/J^ctpsviinc,  might  demaundot  him,  what  they  mcane  by 
 'tTttliiijfpa''  the  religion  of  the  Church  of  Rome,  whether  it  bee  the  religion  of 
 faiufiient,obedt.^o)^t.  lohnthc  2  g  .who  pubHkcly  maintained  that"  chcrc  IS  HO  ctct-  i 
 ^iE^affKEpift    nail  life,  no  rcfurre6lion,and  that  the  foulcofman  pexiilieth  with-  n 
 «i  oper.HiUrij.  his  body, as  doth  the  foulcofthc  bruitc  b'caft :  or  whether  it  b>;  the 
 ^rlemmZum-  rcligiou  of  Popc  tZltffl  thctcnth,  that  held  all  the  faith  ofChrift  to  , 
 rnuncmapecca-  be  but  3  fabic.  VVhcthcr  ii  bcc thc rcligiott  of  theCounccll  of*^  CoH- 1 
 d1'£1'!,SL.  ftancc,maintainingthe  Councell  to  beaboue  the  Pope;  or  thcreli-  ■ 
 r^ucuyii,  rt;««d  gipnofthe  Councell  ofBaiill,  decreeing  the  Pope  to  bee  aboue  the  • 
 ebxui'"'"^  "   Councell.  Whether  it  be  the  religion  ofthcm'' that  hold  the  virgin  i 
 Alary  tohaucbecne  concciued  without  origioall  finnc,  or  of' 
 them  that  hold  her  to  hauc  becne  concciued  in  fionc.  Whethci  i 
 
 "  iti 
 
m  the  church  of  Rome.  o 
 
 it  hcc  the  religion  of7'i6(f»7.wy^^f//>/4/,  thatholdctli  'that  a  clopp,c  •■r/;tfW^Y;wV: 
 or  afwinccating  the  Sacraiiicncdoihcactlicvcric  bodyofchiifl  ;p  j'»-8o-»»f-  ji 
 orthercli};ion  of  the  *Maflcr  of  the  fcntcnccs,  v\  ho  cannot  ceil  'Sf>,t  j^.dtfl.ii. 
 vvhacthedogrceatctli  ^ortlie  religion  of  them  that  fay,  as  ey^-*'"^''/"/'''*- 
 ^«/«.*f  rcpoiccth,  that  fo  foonc  as  tliCdoggc or  t lie  m:  life  touchcth 
 thcSncntucnr,  rtraightwaics  the  body  ot  Chiift  is  taken  Ap  into 
 heaucn.   Whether  icbeeilic  religion  oV'  Pt^him  inti  CatharinM, 
 who  hold  origin;iU  finne  to  be  a  mcere  priuation  :  or  the  religion  o^  caiforJiZ^l 
 DontinicHi  a  Soto^\sho  iiolcicih  it  as  his  fcUowes  do,to  be  a  pofuiuc  catih!n>j:r'eiaff/t 
 corrijpcioi).  VVhcthcritbce  thercligionof  the'Diuincs  ot  G  Icin, /^J"/" 
 who  with''  PtghiHfhokl,  thatuxareinltificdby  thcimputc'rl  righ-  ^<^o'o>u>t^nti. 
 teoufiicfr-  ofchrift  3S  the  ProtcftantSj  or  oi  the  reft  that  hold  that  \!righ.dcfdt 
 vvcc  are  :u(hti.°d  by  a  fonnail  inherent  righteoufnelTe  of  our  owne,  &*"!''[•. 
 Whether  it  be  the  religion  of 'Oyor<«i,  condemning  thcdod^tineof  io/ir.«'c//,j'?, 
 4S'.W/(/?/»<?concerningprcdcftination;orthereligiono('°Crf:pr5/<-  ^^''■^- 
 rffww,  vvhoacknowlcdgethihefamerobctrue.  Whether  it  be  the  V'mj. 
 i  rcliiiion  oi"^/fu»fiii  dc  C^/?/<?,atTirminf!  that  the  Pone  may  erre:  or  °  -^{f^"/-^^'"*- 
 the  religion  Ot  them  thatarhrme  he  cannotcire.  VVherhcnt  bccthe  c>-8. 
 reliqinn  oftlicIcfuits,maintainin2°that  amai'ivvhois  no  Chriflian  *  ^f^^"/^' /"• 
 
 un  jin.  ir-tn  Lr>  c,rd..idC/cmfit. 
 
 may  bee  rope,  and  that  Itewcs  arcaslavsruiiat  Komeas  tncPope  ^jag.i^. 
 hinifelfc  :orchcrclinionofthc  Seculars,  that  condemne  thcfc  for 
 wicked  and  falfc  pofitions.  Whether  it  be  ihc  religion  o^ ^  Dureuj  jjf^i"""'"!'^'* 
 thelcfuite,  defending  that  the  Church  may  make  a  bookc  canoni- 
 call  Scripture, which  from  the  beginning  was  not  fo.-or  the  religion 
 of'' /:/'/i^r.j£/f««,  3(  filming  that  the  Chiuchhath  no  iuch  authoririe. 
 I  iDighc  Icid  him  nlong  through  5tf//<^irw/«r/ controucrnes,  and  ■i^-Jradde. 
 fliew  how  he  allcijgcth  two,  three, foure,and  fonictimfsmoreopi-''T^'^"''^"*''''' 
 nionsamongft  fhcm  of  ;undry  points  ofcheir  religion,andin  cuery 
 of  them  I  might  q'jcdion, whether  or  which  we  fli  all  take  to  be  the 
 religion  of  ihc  Church  of  Rome?  Nowifhecwillanfwcr,  tbacmcn 
 nisyhauc  priuatc opinion;  and  followers  thcrci/i,  which  yet  may 
 not  b*-  vrgcd  as  preiiidiciali  to  the  currant  and  commonly  recciucd 
 do<^rincofthc(Lhurch,in  which  fort  their'  Thomi(i,andScotifts,  '.^'^^nf.  dtCa* 
 andOccamilh  haue  been  diuided  one  from  another  in  the  bofomc ■'I'JI ^'^'^'  '*'* 
 of  thv'-ir  Chuc.ch/.hcn  let  that  litilc  difctction  that  hee  hath  fcruc  hiin 
 agiirifi another  time  to  vndcrftand,  that  it  is  no  prciudicc  to  our 
 religion  thattncrcisinfome  matters  fomc  diuerfity  of  opinions  a- 
 aioijgft  vsjcr  that  foaic  men  be  exorbitant  from  that  whicii  is  com. 
 
 nionly 
 
lo  Ohie&iom  dgAmJi  Luther, 
 
 rnonly  amongfl  vs.approuecl  for  the  truth.  There  is  anvniuerfalitie 
 or  dodrinc  with  them,  for  which  men  arc  cftrcmed  of  their  religi- 
 on, in  the  particulars  whereof  not  withftanding  the  re  are  many  dif- 
 ference?, for  which  they  will  not  be  thougjjt  to  bcc  one  ot  one  n  li- 
 gion  and  anothf  r  ofanother.  What  infinite  varic  lie  of  obferuition 
 and  difc-ipliiie  is  there  found  amonoflt;'icirFiicrsandMonkcs,ar,d 
 yetthcy  take  them  tobceallofone  rcligiofl  ?  There  was  of  old  a 
 iiiifbhijl.hb.    great  diflenfion  betwixt  ^  Ftf/)rr<i/tf/ the  Metropolitan  of  the  Aiiaii 
 5,e^f.ii.2j.      Churches,  and  ViB:or  5itliop  of  Rome,  concc  rning  the  obfcruation 
 tcypnan.ai      ofthc  fccft  of  Ealkr  ;  bctvvixc'  Cyprian  ^[ndStefhaKm  Billiop  of 
 ^epT/!7t!fkw"et  RomCjWith  their  Churches  onerchparr,  about  the  rebaptiz  n^.-'of 
 Conaicarthag.  thcm  thst vvcrc baptizcd  by  hefetilccs  ',b( twifLi^  Chtyfopome  snd 
 ^^slcrltML      Epiphaniftd  fii  ft,  and  affcr  betwixt  "  Hurome  and  Ruffi^^w^  concer- 
 bb.s.cep  i^,      ning  the  condemning  of  the  works  of  Or/^^»;betwixt  ^  Chrjfoflome 
 \HffinT'  "  "^'^'  and  many  other  Bifhop?,  concerning  the  often  rcftifution  of  peni- 
 ySooatMj.     tents  to  the  communion  of  the  Church  5  betwixt^  fJtnome^nd  Ah- 
 X^t%ft:e{ifl:  /'«*j  coHccming  P^/*??-/ diffin  ulaficn,  and  yet  were  they  ncucria- 
 ^9 :  l(cn  to  be  of  diueis  religions  vntill  this  day.  And  what  .*•  are  wc  then 
 
 in  worfc  cafe  then  all  thefe,  that  becaufc  there  is  fome  variance  hc- 
 tw'xtfomeof  vs in  feme  points  of dodrine,or  betwixt  feme  others 
 in  matters  cfccrcmcry  and  circ(.mftaticeconce)  ning  the  difcipiine 
 cftbe  Churchjtherifoiewernuftbcforted  into  fo  in iny  Religions 
 ?s  A4.  Bifhops'idlQ  head  can  dcuife  differences  amongftys?  This  is 
 tobe  contemned,  a^  a  pccuifh  and  impertinent  cauill  cf  contentious 
 and  wranpliifg  Sophiftcrs,  bewraymgmore  malice  then  learning 
 or  wit,  making  Hiew  to  ihe  vnlcart-.edofobic6lmg  fomewhit  a- 
 gainrt  vs,  when  their  obied^ion  maketh  more  againft  thcmftlues 
 then  it  doth  againft  vs.  Now  then  \^  M.  Perkjns  either  concer- 
 ning Chrirts  de^ceMdtrtgtKto helljOX  (omc  otherlike  matters  fubieil 
 to  variety  of  opinion,  were  oiherwife  minded  then  ftandeth  with 
 truth  or  the  common  iudgemciitofour  Church,  wee  do  not  there- 
 fore account  him  a  man  ofothcr  religion,  hue  a  mainrainer  of  our 
 »uiigu^'.  re!igion,and  we  will  fjyof  him  as  Att^Ue  faidof  Cyprian^  *  IherC' 
 fore  dtd  hf  not  fee  fomeivhat  .that  by  htm  a  greater  matter  might  hefeene^ 
 na'-nelie  that  in  difference  of  iudgement  wc  arc  not  to  bcc  contenti- 
 ouSjbut  labour  with  all  our  might  to  preicruc  the  publike  peace  and 
 vnitieoffhe  Church,and  with  mode  llir  and  louc  to  carie  our  ft  lues 
 towards  theni  thai  in  opinion  difTent  from  vs.  A  notable  example 
 
 whereof 
 
J  whereof  we  fee  in  Af.Ca/ui^cwho  when  Lather  vpon  fomc  nntrcr 
 of  qucftion,  bchaucd  hiiufclfc  fomcwhal  intempciatcly  againft 
 hi.'iiaiid  foniC  others  alike  minded  as  he  wjs,  was  uont  to  fay, 
 ^  Thouqh  hee  pjottld  cnllmee  diHcll,  yet  xvAl  I  do  him  ihis  honour,  to  ac-  .„  , 
 
 I  III  II  r  r  ^    S        t.       r  i        •  •  ^Caiitn.tpt.   <f, 
 
 t^oxvlidge  him  an  excellent  jerHant  of  GoA.  As  ror  the  imputations 
 which  hcerc  J/.  ^//2'<?/?Iaicth  vpon  him  and  the  rc/l  whom  hcc  na- 
 |meth,we  account  thcjnbiicastnrbarkingofacurredof^^c  againll 
 la  Lion;  they  arc  ftalcandthrecdbarccaiiils,  and  too  well  knawnc 
 I  to  caufe  them  that  reproch  that  hce  dcfircth.  I  (Luther  were  Itcemi- 
 *cHs  for  marryinj^  a  wifejwhat  were  tiicir  Popes  and  Cardinal ,  their 
 JBiihops,and  Pncfts.and  Mo.iks,for  keeping  other  mens  wiucs,and 
 retaining!  concub.ncs  and  harlots  of  rhcirowneMF  Zuimrlnu  went 
 armed  uiro  t.ic  field  to  gUie  eiicourageraenr  to  his  councriemcn  for 
 jtheir  iuft  and  ncctfTarie  defence,  is  he  thereupon  to  bee  raxed  for  a 
 \^m4rtial mimjler, \-noxQ  then  IhUw  the  fccond  lor  a  martial  Fope,v/ho 
 jhinifelfc  went  m  perfon  ngainft  the  French^  and  going  ouer  the 
 ibridseofTibcr,  caft hiscroflckeicsintocheriu'r,  and  tookc  his 
 {wbxd  mh\•,\^in^.(iy'mi]' J"  SeetnT  Peters  keies  null  do  no  (Tood,ire  tvill  ,r  -.  -  r  / 
 try  whether  Pauls  [word  wdferue  the  tumelox  then  Phtlt^  the  French 
 Bull  jp  in  the  tim:  ol  king  Richjrd  the  firlt/or  a  marital  Bip^op,  who 
 bare  arrtics  againft  king  f^ichard,and  was  taken  in  battell,  in  u  hofe 
 bchalfe  when  the  Pope  wrot  to  the  King,  req  jefling  fauour  for  his 
 fomc,  thcKini»fcnc  to  hi.n  the  BiHiops  armour  With  this  meffige, 
 ysJe  tin  tumcafilij  tmfit  an  non^  See  rvhether  this  bse thyfonaes  coate  ^MMt.Tarif. 
 or  not  ?  Nay  it  is  no  rare  matter  to  finje  examples  of  w^^/m//  Popes '"^"^'"^ 
 and  mitrttall Cardtnalt .ttid  'St(hops'm  the  Church  of  Rome;  &  tiiere- 
 forc  wcnecdfayno  more  to/I/.  BiP^op  as  touching  this  cauill,  but 
 onlie  to  bid  him  lookc  at  home.  As  for  that  which  hoc  faith  oi  Cal- 
 wWexpcllingofthelawfull  Migiftraieoucof  Certeua^  it  is  a  veric 
 nialiciouiand  faifcta'c,  itbccingveiiecu  d;nr,  thatthc  Bifliop  of 
 Cjerwfw.i  whom  hee  mcaneth,  with  his  ciergic,  percciuing  ihe  peo- 
 ple to  be  minded  for  the  abolilliing  of  PopiOifupcrliition  and  rc- 
 cciuingofthe  Gofpel!,  voluntarily  fled  From  thence  bclore  Caluins 
 commiog  to  that  place.  Lad  olall,  he  c.illcth /?<?;&  »<i(^/j|7o//</f  turnc- 
 eoat:  bur  ifa  man  Hiould  ask  his  wifdome,  why  l>c  doth  lo,  bee  can- 
 nottell.AHtlic  mat  crofthndtfoJutefies'i^^thit  being  vndcrtwcn- 
 tyyccrcsoM,or  ahtlc  abouejic  wrotcabookc  ofEpigrammes,  \n  ■ 
 which  by  jmit'aiion  of  C<««.7/«  and  OhiJ,  h*  cxprcflcdfomc  things 
 
 moic 
 
IpJt.DediCat, 
 
 1 2  OhieHions  againft  Luther^ 
 
 irtoreliccntiounyiinc]  wantonliethcn  was  he.  The  writing  thereof 
 hee  afterwarcis  when  God  had  called  him  to  the  knowledge  of  his 
 truth  ^icpeiitcdmiich  ;  and  when  hcc  was  requeued  that  the  fame 
 migSc  be  rcpriRtedjdtnicdit  vttcilie,and  wiir.c-d  the  renrmbiaitcc 
 thereof  to  bee  wholiy  buried.  In  bis  conuerfation  otherwifc  hcc  was 
 neuer  to  bee  touched  with  any  blemi(hoFth3t!if.'hrneirCj  which  in  , 
 thofe  pocticall  cxercifcs  hce  madeJhcw  of.  A'  d  is  not  this  a  great 
 matter,  that  thefe  me*n  obic61  b  ofien  to  his  dilgrace  f  Surely  if  the 
 Hues  of  fundrie  of  the  ancient  Fathers  were  looked  into  with  fudi 
 eies;btibre-thcy  were  come  to  Chrifijihcre  would  bee  found  worlc 
 maitcrs  to  vpbraid  them  wich,  cuen  by  their  owne  confcfTioo,theii 
 ihiii   15.5.  An^in  wiienthe  Donatillsdealc  with  him,  as  A-I.  Bifhop 
 and  hisfcllowes  do  with  Bsza^gma  anfwcre  to  thun  thus ;  f  Looke. 
 how  much  they  hlame  my  faulty  fo  much  doe  I  commend  and  fraife  my^ 
 Phjjiuon.  To  which  cfte<5t,  1  haue  heard  that -5f«.;i  bimfelf  anfwc- 
 redone  astouchingthat  calucnniation  :  Hie  homo  iftuide  t  mthi  grn» 
 tUm  Chri/lfj  Thumane-emiethmethegraceofChrtft.  5iJrely,  that 
 fbould  haue  been  no  fault,  though  it  had  becne  much  greater,  if  Kec 
 had  continued  one  of  them.  But  what  would  they  haue  faid,  \^Bez4 
 had  done  as  ihannesa  Cafuheit  Archbifhop  of  Beneuentum  did, 
 who  wrote  an  Italian  pocme  in  commendation  of  Ssdom'ie,  and 
 printed  it  at  /^»/fftf,profefIing  himfelf  to  be  delighted  with  that  hor- 
 rible filth  inefl'c,  and  that  he  knew  novcneric  but  that :  or  as  ^  Pope 
 ^.exOrat.Htnr.  ^^^^/^f  chefourth.  who  built  a  5tewesac  Rome  for  the  excrcife  of 
 that  vnraturai  and  monlirousluH?  How  many  luchnlthiedogges 
 src  there  found  amongfi  the  Rcmane  Sages,  who  yet  with  th^ra 
 muft  go  for  facred  and  holy  Fathers,  whiicft  5^*4 for  a  few  verfes 
 written  when  hcc  was  yet  but  a  boy,  muftbcefiibieit  to  their  rc- 
 prochfull  malice  all  his  life,  yea  and  afttr  his  death  alib.^  But  the 
 thing  that  troubleth  Ai.  Bifhopindccd  is,  that  ^?*<«  became  a  rw»- 
 coate,  for  that  lie  caft  off  the  liuerie  of  Antichri{i.thc  badge  &  cog- 
 nifanceofthe  man  of  finne,  and  bej^oke  hiiiifclfc  to  the  profef- 
 fionandfcrulceoflefusChrift.  Well  and  happicweie  it  for  him, 
 if  hchadturnedhiscoateinthc  like  fort,  ifhchadput  on  the  gar- 
 ment of  ChriflcriTcified  5  which  though  it  might  fecmcbafc  in  the 
 eics  ofihcproudharlotofRonje,yet(hould  make  him  glorious  in 
 theeiesofGod,andyeeldhim  acceptation  before  him.  Now  the 
 Articles  of  our  Religion  fet  downcby  M,  Perkins,  he  calleth  tht 
 
 hoteh- 
 
 flAugnJl.coHtr: 
 
 tunicunqiteiUe 
 actufat  tittum 
 mettm,  tantum 
 ego  laudamidi' 
 cum  meimi: 
 
 Julio  3. 
 
 ^\bii.inSixt. 
 
hotchpoch  ofailthifenew  religtons  j  bccaufc  he  well  knowcth  thac 
 wc  on  all  fides  agree  iti  tlic  maintenance  ofthcfc  ArticlcSjand  ther- 
 forcarc  indeed  but  one  religion.  Whereby  the  Reader  may  cafily 
 concciiiCjhow  ijleliisobicdlion  is  of  diii.fi.  ns  and  fubdiuifions. 
 Buto/thi$/7^/ff/?^<?rf6liehath  tafl:d,an(fby  thisu'mcit  hath  made 
 his  (ic mack  very  ficke,and  Ibclecuc  it\vill  cart  himintoa  difcafe 
 from  which  he  vviilnciierbc  able  to  rccourragaine. 
 
 Ohhc  religion  in  rhcfe  articles  cxpreircdJiecconrcfTcth^that  it 
 c-m  admit  no  reconcilement  with  thcChurchofRomCj  but  he  li* 
 kcth  njtthc  rcafoit  which /T/.P^r/^/w/allcd^eth  ofrhe  i.iipoffibi- 
 IityortIiisvnion.*Hisrearon  \s,Becat*fctheyoftheRom*>7e  Ghurch 
 huHC  raz.edthtfounintioH^4Hd  thomh  m  voordi  they  horjour  Chrifi^yet 
 indeed  do  ium  himinto  a  Pfeudo  Chrtfl  And  An  Idol  of  their  oten  brAin* 
 Agiiirt  this  reafon /I/,  ^//i^?/)  aKcdgsrh  chc  explication  that  ^7/, 
 Perkins  V[\\\i^t\\  of  his  Reformed  Cnholike^io  be  any  one  that  holds 
 the  f^ime  ntce^Ary  headr  ofReligionvfiththe  Romnne  Church:  wher- 
 to  is  added  by  M.  /'^r/^/W, which  M.  'St/hop  omincth:  Tetfo,  as  he 
 fAreso^4ni  rcieth  allerrors  indo^rtnCywherchythe  fame  religion  is 
 corrupted.Hcvcupon  A<f.BiPj0piskcth^  Cm  there  hie  a  morenecef- 
 faryheAdofRtligtm^  then  to  h.tue  aright  faith  in  ChriJI }  \j^hkh  is 
 very  c'crkely  and  welUpplicd,andrhevve£h  him  to  bee  a  man  ot 
 deep  infiorht  into  dark  points. Surely  to  haue  aright  faith  inChrirt 
 would  nocb:vnJer{ioodfora^(?4^of  religion,  but  forthcwholc 
 cffe(fl(in  a  manner)  and  fubflance  of  ic.  Af.  Perkins  by  necejjarie 
 headfofreligioKy  vndcrftandeth  thofe  generalities  and  principles 
 whereof  there  is  no  queHion  bctwi.vt  the  Church  of  Rome  and 
 vs, which  for  the  points  that  lice  handlcth,  hee  hath  fetdownc. 
 vnder  tYxmrnioioHrconfentsm  thebcgjnningof  eucry  qiiefljoni 
 Thcfche  willhauehis  Reformed  Cat holii:jMei\\\\tQ\\o\Ciyj{&i  them, 
 but  to  d:tcft  the  abfurdities  and  crrors,vvhich  they  teach  in  the  dc- 
 du(ftio.iand  applicationofthefe  generalities.  Therefore  he  doth 
 not  lav  as  touching  thofcprincipks,thjttIiey  rsze  the  foundation; 
 but  th?  razing  of  the  foundation  cowfideth  in  the  indire(5l  vfeand 
 applying  thereof,  Thcrcis  a  generality  of  do(5liine  to  which  Hc- 
 rctikcsaccordjind  vnder  the  clou  J  whereof  many  rimes  theyco- 
 ucrtheirhfrefics.euen  asth;Pcljgian  Hcrctilces  hid  the  poifon 
 of  their  hcrcfics  vn  Jei-  the  acknowlcdgcmen:  ohVic  grace  andhclpt 
 0fG»d^but  bewrayed  the  fame  notably  when  they  were  vrgefl  to 
 
 Ipccjfic 
 
1 4  The  Church  of  Rome  waketh 
 
 fpccific  what  they  mcantby  the  famcgracc.  So  doth  thcChurch  ^ 
 ofRom  acknowledge  the  incarnation  of  Chrifljhispaflionjdeath 
 andr.erarre<^ion,hisarcenfionj  and  intercefTion  at  the  right  hand 
 ofGod ;but \v\  atligning the vfeandcfFcdofalJ thefethings  and 
 thcrcft,thcymakc»ChriftinamanncrnoChriftatall.  M.  Btpjof 
 therefore  mighccafilyhauefcine,  but  that  hee  was  willing  to  fliew 
 cither  his  ignorance  in  not  vnder(}anding,or  his  learning  in  caiiil- 
 ling,  that  (JM  .Perkins  might  well  fay  without  any  contradidion, 
 thattheChurch  of  Rome  had  razed  thcfoundation,  andyetwifli 
 h\s  Reformed  Crf?^(?//J^ftill  toholdthofeneceirarie  heads  of  reli-  . 
 gion,  which  Ihll  rcmaine  in  the  acknowledgement  and  profcffion 
 ofthc  Church  ofRome.Now-^./'^rj^mgiuethfoureinftanccs  of 
 their  iufllingofChrifl  out  of  his  place.  Thefirftftandeth  in  the 
 popes  vfurping  of  the  fpirituall  kingdome  of  Chrift;  by  changing 
 his  commandements,and  adding  to  them:  6y  taking  vponhim  to 
 open  andfhut  heauen  to  whom  he  will ;  by  binding  mens  coiifci- 
 ences  with  his  decrees.  ^uzM.  Bifhop  tdlcthvSj  that  Chrifts  gl- 
 uing ofthefe  faculties  to  the  Pope,  doth  mofl:  highly  recommend 
 his  lingular  bountie  towards  h!sfollowcrs,and  is  nodcrogation  to 
 hinifelfe.  Which  he  telleth  vs  vpon  his  own  word.Butas  for  me,  I' 
 haue  read  ouer  the  new  Tcftament  diucrs  timcs,&  yet  could  T  ne- 
 uer  light  vpon  any  place  where  Clirift  hath  made  any  mention  of 
 the  Pope,  or  of  any  faculties  that  he  would  berto'.vvpon  him.  Wc 
 read  of  Antichrift  the  man  o( {innc,t\nt'hefhoftld/it  in  the  temple  of 
 u'.ThcfT.jH:    ^^^^  ^j^^l  takevponhimtoconmiandasGod  ;  but  wee  findenot 
 thatChrift  did  cuerappointany  man  to  execute  any  fuch  place. 
 Out  of  doubt  Chrifi  would  fomcwhereor  other  haue  fpoken  of  it, 
 if  he  had  intended  any  fuch  course.  But  Ad.  Btf^op  tgikcth  it  to  be  a 
 areat  glorie  to  Chrift,to  haue  a  vicar  here  vpon  earth  with  a  triple 
 Crowne,clothed  like  Di^es  in  purple  and  fine  Iinnen>&  faring  de- 
 liciouflyeuericday:  befpangledwithgold,and  bcfparkled  with 
 Jewels,  and  caricd  about  like  an  Idoll  vpon  the  flioulJers  of  men, 
 hauingEmpcrourSjand  Kings,  and  Princes  to  attend  hirr^to  hold 
 his  ftirrop,to  powre  him  water,  to  kille  his  foote,  and  all  at  tiis  de- 
 uotion,citheito  fet  them  vp,  or  to  pul  them  dowric ;  yeahauing 
 power  ouer  heauen,  and  earth,  and  pur^atorie,  ('the  only  fpiteis, 
 that  hee  hath  no  power  to  keepchimfelfc  from  hell)  and  that  hee 
 iliouidmakclawcs,andgiucdilpfnfationsagainflGodslawcs,and 
 
 like 
 
Chrift  in  effe^  no  Chrijl.  I  j- 
 
 likca  Lord  cfmifrulc.turnc  all  things  vpllJe  (iowne.  O  wh.u  a 
 goodly  matter  had  it  becn,tha  t  Chrill  (hould  hauc  ma  Jcal  his  fcr- 
 uantshkc  Popes  here  ill  •  he  world,  and  all  other  people  valTals  &: 
 tributaries  vnto  thcrpj'what  a  golden  world  would  that  haue  been , 
 and  bow  much  would  it  h<^uc  renowned  the  bounty  of  Chiilt  i 
 VVclljM.  ^/yZ>!?/>,wewi(liyou  to  conlider  throughly  of  the  matter; 
 we  cannot  fee  in  thcGofpcllj  but  that  you  may  as  well  ukc  Vpoii 
 you  to  be  a  Pope  as  he  that  is  Pope,  &  you  may  as  Itoutly  allcdge 
 for  your  fclfr,  that  vour  Popcdomc  doth  highly  recommend  the 
 bounryotChrirt.  Butitfccmcth  to  vs,  that  you  do  too  much  a- 
 bridgcthePopcsvfing  of  hisficulticSjwhcn  you  mention  thccm- 
 ploying  ofrhem  oncly  in  Chrillsfcruice,  &  to  his  honor  and  glo- 
 rie.  LcrhimjM.5//2>«i/>,t]rn  fcruchimfclfc,  let  hi ni  enlarge  5.  Peters 
 patrimonic,andaduancctheglorieofhisowncfeatc;lct  him  pro- 
 claniclu'iilcesand  Pardons,rhat  he  may  gather  gold  and  treafure; 
 let  him  claw  tliem  that  claw  him,  &  vvreake  his  anger  vpon  them 
 that  refift  him  :  as  for  Chrill:  he  \^  but  a  poorc  man,  let  him  attend 
 for  the  reuci  fion,a  little  wil  fcrue  him  Thisdeuiceof  the.rs  is  who!- 
 lietobcedcrided  rtheirwords  arc  the  words  of  Ihamelcire  hypo- 
 crites, not  bluHiing  to  auouch  the  bouty  ofChril}  in  an  authority, 
 which  though  there  were  from  time  to  time  after  fiue  or  lixc  hun- 
 dred yeercs  diucrs  degrees  and  fteppesvntoit,  yetin  thatfo'rt,  as 
 they  nowdcfend  t,  wasnotknownein  the  world  for  the  fpace  of 
 eight  or  nine  hundred  yeercs  after  theti  me  ofchril}:  which  hath 
 no  warrant  of  the  Gofpcll  of  ChriO,norfauorcth  at  all  of  the  king- 
 dome  of  Chrift:  which  theancicnt  Fathers  ncuer  dreamed  of,and 
 could  nothaucgone  without  motlillurtrious&clccrctcrtimony' 
 &  vvitncircamongfl  the,if  eucr  \i  had  been  prac^ifcd  in  their  times. 
 Let  them  in  allantiquiticparallcll  the  Pope,  and  weuillncuer  o- 
 pen  mouth f urthcr to fpeakcagainft (hem:  but becaufe they  can- 
 notfo  '^o,  let  them  confcllcthemfelues  to  be  f'aife  wretches,  and 
 him  tobca  Plcudochril},  a  falfe  and  counterfeit ChriO,  in  truth 
 veric  Antichrifthimfclfe,  whobyhypocrifie  hath  intruded  Wwa- 
 fclfctoritinthepIaccofJcfusChrifi.  ButM.^//^optcllcth  vs,that 
 their  Vicar  cannot  chAnaeany  one  of  Gods  Comm^>tdements,nor  ^(ide 
 4nj contrary  vnto  them.  Where  wee  fee,  that  the  Pope  apparantlic 
 doth  that  which  they  are  afliamed  to  defend.  They  well  knowc 
 thaihcfcttcthnothingatalibythclawcs of  God,  and  that  whilffc 
 
 he 
 
1 6  The  church  of  Rome  maketh 
 
 tic  taketh  vpon  lum  to  b;  the  expounder  ibcrcofj  he  maketh  whai 
 
 meaning  he  lift  thcreofjand  thereby  giucthhimfclfc  liberty  to  doe 
 
 what  he  iif^.and  yet  tofay,hc  doth  nothing  againl^  the  law  of  God 
 
 Ithsth  bcncholdenforarulc  amonp  thim,  as  Bodin  mcuixoncth^ 
 
 k  DylinJcre-       k  rp}j^^  jj^g  j^  f^Cg  e>iomh  w$th  God ,  Tvho  hy  the  Pete  ii  freed  fr<mjihe 
 
 Sumponnfict    ww^f  «>/ Go<3.  Thushaue  they  told  vs ,  and  according  to  that  they 
 
 niaxirnodtninii    y^^      j.(^],j  ^.g  jj^.y  \^^^^  prdt^ifed,  that  ^the  Pope  ahouelaw  caKdip. 
 
 le^lbui  j»:utus  /        t    '  r    I       /r      rl  •  l  l  \  r        r  n 
 
 (tt,iitM  apud  deu  fenfeofUiv  by  ihefulncfjs  of  his  power',  thut  ^  heecandifpcnfe  agamfi 
 
 tmmouaUm  fuiu  ^^  ^pofile.u^air.fi the  CuMoniofthe  ApoRle,ar.dazAir(ithe  otdTe- 
 
 n mc.re._u\i,       JTament \  rhat  " itmij xvell be  maintninedthathe  dothdtfpeKje (:^ai»Ji. 
 
 \?con"f^^ri'     *^^  yip^ftle  Shall  we  not  thinkc  that  hec  chsngcth  and  "rhw.ir.eth 
 
 bendx/.i.Vfopa-  thc  coiTimandcment  ol  Chriii ,  who  with  zNon  ohfiante  taketh 
 
 t^£S!£^po.  thataway  which  Chrirt  hath  faide,  BrmkeyccRofthis  : "  Thi^  '^ot. 
 
 tefiattsdeiuiepof  w'tthftandtHg  the  Chutch  doth  thus  and  thus  f  Do. h  not  he  conrra- 
 
 ^!fpZtfJr'ey'*'    rJc  Gods  conimandement,  who requirtih of  vs  to  worfhip  l.dols 
 
 mibtdtngiojfa,  and  liTiagcs ,  whcH  God   hath  forbidden  fo  to  doe  ?  When  God 
 
 cZntlifljioiu.,  bath  charged  fubicils  ro  be  obedient  to  their  princes  and  Gouer- 
 
 &comracano-    nourSjdothhc  notcroircthecommandemcntofGod,  who  taketh 
 
 cZtrlvcmTe.  vpon  him  to difoenfe  with  them  ^  for  oathes  of  allegiance  ,  and 
 
 fiamentum.        gjucth  thcd)  li^eiicc to  rcbcllf  Doth  not  hcc  makc  the  law  of  God 
 
 damm7Lff.{itu  of  n9cfFc61:,who  giucth  licence  of  marriagcin  thofc degrees  of  af- 
 
 potefttuftiwri    finity  and  bloudjin  which  God  hadi  fbi  bidf^cn  any  marriaoe  to  be 
 
 VilojmdUfpm-  accounted  lavvfuHjas  was  here  done  in  Enghind  co  king  Henry  the 
 
 ^c     ir-fi     c'ght  for  the  marriage  of  his  brothers  wife,  and  toPht/tp  the  late 
 
 ntnf.feff.xi.     '  kingofSpain;forthcinarfi3geof  hisowne  fiflfrs  daughter? Many 
 
 Hn non^obftante.  fuch Other  mattcFS  atc  there  wherein  this  Vicar  of  Rome  grofly 
 
 ritatem^(^ ibid,   and  palpably  bcndetb  himfclfc  aga'i;  ft  God ,  andyet  thefehypo- 
 
 ^'■iHs.  critcs  are  lo  impud<nt,as  that  cither  by  cxpofitions  ihey  will  [rem 
 
 to  defend  them,orcireifthey  can  fiud  no  mcanes  for  dcfence,they 
 
 vtterlydenythcro.lhus /I/.  Btfhtp^MxW  hcere  iDake  vs  bclecuc, 
 
 thatthe  Pope  maketh  kwcs  oncly  conformable  to  Gods  lawes, 
 
 when  as  by  that  which  he  himfelfc  addeth,  he  prouethhim  therein 
 
 prcftjmptuoL'fly  and  arrogantly  ro  put  himfelfc  into  the  place  of 
 
 God.  For  to  make  lawes  and  publifh  dc6lrines  to  bind  the  con- 
 
 qTam.i.ij:       fcience,  belonocthoiJclytoChrift,  who  in  that  refpe«5l  is  called 
 
 fMat.j?.g.io.    tnt'^  one  Ld^gmerj^  one  Lord,  one  Dottor  and  Majter.  Yet  M.  Bt* 
 
 tHom.ij.j.j,   ^(jpniakcth  this  a  thing  common  tocuery^oueraignc  goiicrnour, 
 
 and  taketh  vpon  him  toproueitby  S,P^HlyiAy\x\o^^  Let  enerji  fcule 
 
f 
 
 In 
 
 Chrrfl  in  effect  no  Chrijl,  1 7 
 
 I  te  fkbie^  to  the  higher  pon-ers ,ani  thttt  far  con fcience fake. ^m  hce  a- 
 jbufcth  the  words  oFthcApotllcj  uhicli  haiic  no  inccndnicnt  con* 
 I  ccrning  their  Vicar,  butarcfpokcnofthc  higher:  power  s^i\\:xtiis^Qf 
 It  he  temporal  I  and  cluillgoucrnours,cichcr  ^  the  Kingasthe  fupertor^  i.Pcd.ij. 
 \  »r ether  rtiUrsthAt  are [enl  l?y  htm,  ^^S.  Peter  g\wttt\  vs  to  vndcr- 
 :  ftandthc  meaning  thereof.   Therefore  Chr^foftome  iK^oundcih  the 
 WfOTdsthusiLeteueryfoftteiiefHhed,   '  though  thoM  l?ee  an  Apo/ile.^ 
 1  though  thou  bean  Euangeltft ^though thoute  a  /Vof  6f/jtherby  infot-  TMmJnm.ii. 
 iroing  vf,thaeApoftlcs,  Euangcli(ls,  Prophets,  are  of  the  foulcs 
 thatarctobce  fubicit,  and  not  the  higher  powers  to    which  the 
 ifubicdion  there  fpokcn  of  i«  required.  The  Apoftlc  did  not  write 
 jittochulengc  thereby  a  lubie(5^io»to  S, /'r/rr,  or  to  hiiT.fcifc, 
 jbut  to  acknowledge  a  (ubicdion  due  to  bee  performed  by  them 
 and othcrsto the ciuill power.  Againe,  the  Apoftlc  tcachcth  vs 
 ■or  confciencefake  to  be  fubicdi  to  the  higher powers'.hc  tcachcth  vs 
 not,thattheci7«/o>«f(r  is  bound  as  touching  the  things  thcmfeluej 
 wherein  wc  are  to  flicw  our  fubiciflion  to  the  higher  potvert.  Lawcs 
 •rcfaydto^W/^f  tf(7;;/("/wctf,whcntheytietheconrcicncc  to  the 
 thingslfcemfclues  which  they  comniand,as  to  bcepcrfwaded   of  a 
 religious  and  ncceflaric  ducic  and  feruice  therein  immediatly  per- 
 formed vntoGodj  the  tranfgreflTing  whereof  CO  bee  a  finne  againrt 
 God,not  oncly  mediately  b^' not yetldingfubicdlion  to  the  Law- 
 giiicr,but  immediatclVjinthe  very  thing  it  felfe, which  it  hath  done 
 orlcft  vndonc-Itis  thcprcrogatiucof  God  oncly  to  tie  the  con^ 
 rcienceinthisfort,and  whofocucr  dfc  takcihvpon  him  thus  to 
 !doc,heeis  anvfurpcr  againft  God.  And  thus  doth  thePopcbind 
 'mens  confcienccs;he  makcth  his  lawcs  matters  of  religion,  and  of 
 itheworfliipofGod,  and  will  haue  men  bclccue,  that  in  the  very 
 doing  ofthe  things  which  he  commandeth.thcyimmediatlyplcafc 
 IGod,meritatthchandsofGod,makc(atiffj6tiontohim  for  their 
 jfinnesandpurcliafceternall  life.  On    the  other  fide  ,    that  in  the 
 Ittcfpalfe  thcreof,not  onely  in  refpef^  of  difobcdience  to  the  higher 
 powers,but  for  the  very  not  doing  of  the  things  themfclues,  there 
 isfinnc  agairirt  God,a  breach  and  wound  of  confciencc  ,  and  the 
 guilt  of  euerlafling  death«Thisisone  fpcciall  matter  for  which  we 
 jiuftlydetc(Hh3tRominildol,anddo  chalcnge  him,  notonely  for 
 jyfmw^r^r^ff  7Vw/>/<?o/G'<J^,by  vfurpingan  outward  fupcriority  in 
 '  the  vifibUftatcef  the  Church,  butalfofoi^y  ffd"^  ^  God  in  /^tfyi.TheCMf 
 
 C  Temple 
 
1 8  *The  church  of  Rome  maketh 
 
 ftfwp/<rof6'<?^  bychalengingtohimfclfeand  poflcfTingin  fuchfort 
 ashachbccnefaydjtheconfcicncesof  men,  in  which  God  onely 
 oughttoraignc.  As  for  Prioccs    and  temporall  gouernours  ,  jf 
 they  keeps  thsm  within  their  boiinds,thcy  make  no  lawes  in  that 
 kind:iorcaufe«fceming  good  vnto  them,  they  require    outward 
 conformity  and  obedience  to  their  lawes  for  confcfence  fake  ofthe 
 authority  com.nittedvntothcmofGod,  but  thry  Icaue  the  con- 
 fciencefrccfrom  any  inward  opinion  or  perfwafionofthe  things   . 
 themfelues  wherein  they  rr  quire  to  beeobcycd.  Heere  therefore  a  i| 
 manisoutwardlyboundandferuantcothelaw,  burinwardly  hee 
 ftillcontinueti)  free  to  Godjbeing  pcrfwaded,  that  the  doing  or 
 not  dooingoffuchorfuch  athing,fnandforif  felfe,makethhi.TitO'  • 
 God  neither  the  better  nor  the  worfcjand  therefore  the  thing  in  It  i 
 feltc  being  cythet  way  iid.fF  reottoGod,heyeeldcrhhimfelfe  i»  i 
 theoucward  man  vpon  con(cicnce  of  giuing  obedience  to  the  :| 
 power  feruiiCibie  and  conformable  to  the  law.    And  this  is  that  ' 
 Chri[iimhberty\y\\\zht\\zScn^x.UTt  teacheth  ;  which  is  not,  as 
 foinc  men  would  haue  it,aIicent!Ous  immuniry  moucwardihingj  i 
 to  doe  euery  nRanwhatvvclift.butafrecdomeofthchcartftomany  f 
 fcruile  opinion  ofanythingthiat  wee  doe.  The  do6trine  whereof  I 
 Luther  very  excellently  propounded  in  two  paradoxes,  as  they  fcc- 
 mcd  CO  them  that  vndcrfiood  them  not,  as  touching  conuerlation 
 
 C6«^w  J.  ^*^'  *"  outnard  ching?,th3t  ^  a  Chnfian  man  is  free  ^rom  all  men ,  a  Lori 
 and  pitied  to  no  man-^And  again,that  a  Chrtfiianmanu,-  adtltgentjef 
 Hantandvafalltoallmen^andfHhte^toaL  Inwardly  in  coniciencehc 
 
 »,x  Cor.  lo.  aj  js  free  &  bound  to  nothirig,but  faith, '  All  things  are  lawfullfor  me^ 
 Outwardly  inconuerfation  hee  is  bound  to  that  that  is  expedient 
 and  ferucrh  for  edificationiwhaeby  he  may  vceld  obcdence  logo- 
 uernourSjlouc:  to  neighbours  inftrudlion  to  the  ignorant  5  fttcng- 
 thening  to  the  weake,  comfort  to  the  fttong,  good  example  to 
 thcmthatare  withcu*,  auoidingallfcandall  whereby  hefliould 
 caufe  the  liberty  whereof  he  is  inwardly  perfwaded. to  be  blafphc- 
 medandflandered.  Now  therefore  Princes  in  their  lawcs  are  to 
 bcobeyed  vpon  confcienccof  theirauthoritie,  bcino  from  Godj. 
 bi!t  this hindere:hnot,but that  che  Pope  isiul>Iyaccufed  for  tiru- 
 ftingChriftout  ofhisplacc,by  requiring  obedience  vppon  con^ 
 fcicnce  ofthe  thuigsthemfelues  which  hcc  commandeth.  As  for 
 the  opening  and  (hutrfbg  ofheaucn,  Wcc  doubc  nocbutthar  the 
 
 Pope* 
 J 
 
Chriflineffe^noCktJl.  X^ 
 
 ,Popc,ifhebc the  minilicrofChrill,may  challenge  the  officcand 
 lfun(5tion  thcreor,accordmg  to  the  tenor  of  the  commi[lion  whcr- 
 with  Chrift  hath  left  it  to  liis  Church.  But  he  not  contented  with 
 that authoriry  which  Chri It  hath  left  indifferentlyto  the  niiniftry 
 of  the  Churchjimmcdiatly  from  Chnft  himfclfc  dcriued  in  com- 
 mon to  the  u  hole  body  ofthe  Church,  vfurpcthvnto  himfcJfc  a 
 fmgularity  in  this  bchaTe,  making  himfclfe  in  Chrifts  (iecd  the 
 head  from  whence  the  power  ot  binding  and  loofing  is  deriucd  to 
 all  the  red,  and  in  that  rcfped  athisownepleafurc  rcferuing  to 
 himklfc a  prcrogatiuc  of (peciall  cafes  and caufes,  which  are  nioft 
 for  his  aduantage,  wherein  no  man  may  meddle  but  himfclfc.  It  is 
 tructhac  the  maftcr  by  appointing  a  fteward  oucr  his  houihoid  or 
 jS  porter  at  his  gaces,  doth  not  diucit  himfelfc  of  his  fupreame  au- 
 fhority;  but  f.th  it  is  die  pecuhar  honour  ofthe  Lord  to  glue  that 
 ^ower,  &  to  determine  thcoffice^  an  J  places  of  his  feruaiitSjfure- 
 iy  he  who  being  left  but  a  \\.c\\  ard  of  a  houfcjWilhft  vp  himfcjfe  to 
 X"  a  Lieutenant gcncrafjofa  Rcalme,  and  of  a  Porter  wijl  make 
 ^nmfelfc  a  Potentate,  and  rake  vpon  him  to  be  cuen  as  the  Lord 
 iimfe]f,hc  is  to  be  taken  for  no  other  but  a  Traitor  to  his  Lord,& 
 hereforc  is  by  his  fellow  feruants  to  be  rcfifted  in  his  courfe.This 
 s  the  Popes  cafe.  Hee  had  the  kcies  ofheauencommitred  vnto 
 lim  in  coaion  with  his  fellow  feruants,  to  euery  man  for  his  part 
 ind  portion  ofthe  Lords  houfe  :  and  to  the  great  diQurbancc  and 
 liforder  of  the  houfe,he  hath  challenged  vnto  himfclfc  the  foue- 
 aignty  and  Lordlhip  ofthe  whole.He  hath  made  himfelfe  marter 
 !)f  the  Church,and  all  thereff  feruants  vnto  him.  By  this  cxtraua- 
 rantandcxorbitantpowcrhehandleth  all  thingsas  he  li(l,  and 
 [bufcrh  rhckeies  to  Hint  them  outof  heaucn,fofarreashce  can, 
 k'ho  in  the  bchalfcoftheirmaftcrdoefeelce  to  hinder  his  wicked 
 ind  vngodly  proceedings.  Whatthen  (lull  we  adiudge  him,  but 
 Traitor  to  his  Lord  and  mafler  Icfus  Chri{l,vfurping  that  which 
 >propcrtoChri(laIone?Inaword,  Al Btfhop  mud  vnderfland, 
 hat  though  the  Popcdome  were  drowned  in  Tiber,and  Babylon 
 Kerecaftasa  milftonc  into  the  Sea,  vet  Chrirtnecdeth  not  to 
 jcmafterandman  too,  biitwithout  tiic  Pope,  hath  feruants  c- 
 aow  to  attend  him  in  his  fcruice. 
 I 
 
 C  2  VV.   B  I- 
 
■jo  The  church  of Bmemaketh 
 
 W.  Bishop. 
 Comewemvftothefecond:  ItM^thatwentakeChrtf^an  Jdoll^  for 
 alhett xvecallhim  aSamoUYy yet  in vs,  /» that heegiaes his  qracetovs^  , 
 t^h  at  hy  am  merits  we  may  be  our  ovone  ^amours,  (jrc  I  inarHtll,tn  tfh9r0\ 
 he^ould  be  a  fHUiour  tf  not  in  vs:  What^  is  he  the  SanioHr  of  Angels  sr 
 of  any  other  creatures  ?  /  hope  not^  but  the  mtjchiefe  isj  that  heegiuts 
 grace  to  vs,  that  thereby  vee  may  merit  &  fo  become  our  oxvi^e  famours,  , 
 7  his  is  a  pharfe  vnheard  of  among  Catholtkesjhat  any  man  is  hu  ovene 
 fauiour^  neither  doth  ft  fgi^otP  ofthatpofaen,  that  good  workes  are  me» 
 ritoriota ;  but  xv ell th at  vre  apply  vnto  vs  thefaluation,  tvhich  is  in  Chrifi 
 Jefuijby  goodivorkes  \  as  the  Protefiantsauouch  they  do  by  faith  onely  i 
 In  which  f€n{e  the  Apofile^,  P^ul  faith  to  his  de ere  Dtjci^le  Timo* 
 1  Tmi.f  ^^j^^  p.^^  ^j^^^  doing  thou  flialt  fauc  both  thy  felfe,  and  them  that  ! 
 
 hcarc  thcc.  And  this  doth  no  mori  dimmipj  the  gloty  of  our  Sout. 
 YAtgne  Sauiouys  infinite  merit s^then  tofiy  that  we  arefauedby  faith  tf »- 
 hfgood  ivories  no  leffe  dependi'-:ajf  not  more  aduancitJg  ChrtftsmerttSt 
 then  only  faith  J  as  fJjaUbeeprouedhgreafterr/tore  at  large  in  the  ejue- 
 fiion  of  merits.  Noxv  that  other  good  mens  ruerits  m^tyfteedthem^  vchai,  i 
 want  fame  of  their  ovpneynay  be  deduced  out  of  an  hundred  places  ofthi  ,t 
 Scriptures  J  namely  out  ofthofe  where  Godfaith,  That  for  the  fakeof 
 one  of  his  true  fcruants,  he  will  (licw  mcrcie  to  thoufands,  as  is  ext', 
 prejlyfaide  in  the  endofthefrfi  commandement. 
 
 In  fil^s  manner  I  avf(ver  vnto  your  third  inflance,  that  for  Chrifi  t» 
 haue  taken  a)f ay  by  hisb'/ejfed  Paffton  the  et email  paine  due  znto  onr 
 finnes^andtohaue  leftatemporallto  bee  fat  is  fed  by  vs,i^  not  to  make 
 bimfelfeafalfe  Chrift^  but amofllouing,  kind,  andwtthallamcftpm'' 
 dent  Redeemer^  xvtpingaway  that  byhimfetfe^  nhtch  p^Jfcd  our  forces^ 
 and  referuing  that  to  vs^  tvhich  by  the  he/pe  of  bis  grace  ^  wee  well  may 
 and  ought  to  do  :  not  onely  becauje  it  vperevnfeemelj,  that  the  parts  of 
 the  body,  [hould  be  dtfproportioMab/e  to  the  head  :  but  alfo  becaufe  it  is 
 reafonable  (as the  ApoJ}leholdeih,)thatvic  [nffahccre  with  Chiift 
 Rom.8,  before  wc  raigne  with  him  ia  his  kirgdome.  In  your  laf  i»ff  anceyou 
 
 fay  J  that  nee  make  Chrtfl  our  mediator  of  inter  cefflon  to  God,  thinking 
 out  of  J  our  (tmplicity,  that  therein  wee  much  magnife  htm,  and  fug 
 O  fauna  vnto  htm.  Whereas  we  hold  it  for  ho  fmalldifparagement  vnto 
 his  dtutne  dignity,  to  make  him  our  Intercejfor^  thatis^  toprayhim  to 
 fray  for  vt,  whoisofhimfelfe^  right  able  to  helpevs  in  allivee  candt' 
 
 mand'j 
 
Chrifl  in  effcB  m  Ckijl,  2  I 
 
 maund\heing  at  well  God,  as  'J^ian.  And  Albeit  one  in  thought  [tnghng 
 
 tutthehum>imtjofChrtflfromhii  dmine'ytaturc  and  per/on^  mtgh^ 
 
 mak'ttaninttrcejforforvs^Tetthat  Seeing  But  a  Afetafhyfjcall  con' 
 
 ce4pttofefayatcthenatmefromtheper(oH',fifice  the  k'inn  herefie 
 
 I  (which  held  Chrtfi  to  be  inferior  to  hi^  Father)  it  hath  not  beeneprafli- 
 
 \  fedby  Catholikff^nho ahvaies  pray  our  Satii our  Chrifl  to  hiue  mereie 
 
 \vpon  vs.neuer  to  p^aj  for  vs  Andconfequently  make  htm  no  mediator 
 
 '  fiftnterceJfion,b(*t  of  redemption. 
 
 R.  Abbot. 
 
 The  fcconj  inUancegiuen    by /^.  Ptfr/^/wj-,  toproucthatthc 
 CiiiirchofRonKr  iii?keth  Cluiftbuccuenasanldolf  giuing  him 
 a  i^aiDcwithouctliclubrtanceandclFed  thereof,  is  this,  that  they 
 call  l.ini  a  SauioHr j:\nd  yet  make  liim  a  Sauioitr oT\t\y  in  vs  and  by 
 v$,iiotmh'mrcl!conmmediatIy  by  himfclfc.  For  this  is  a!l  that 
 they  at' ril)iicc  vnto  him,th h  lie  putteth  vs  in  cafe  and  Hate,  to  faue 
 our  Iclues,  ^id  to  become  our  ownc  Sauiours.  The  meaning  of 
 thein'hnce  beino  plaitie,  M    Bi(hops  qiieftion  is  very  idle,r/« 
 nhom  hi  [hoti'd  be  a  Sauiour  if  not  invt.  He  fhould  be  a  Sattiou    in 
 himfelfc,andbythatlhathed6thhimfcire,andnotin  vs,orby  that 
 that  vvc  doc  foroijifclucs.  Buttp  the  matter,  hetclleth  vs>  that  \iu 
 aphrafevhheard  of  among  Caiboltkes,  that  any  man  is  his  owne/a» 
 Mfour.  Which  wcconfrile  as  touching  [he  phrafe  and  word,  but 
 ycclyrlicirdo6^rinc  they  doc  in  truth  make  a  man  hisowneSa- 
 uiour/If  th''y  Hiould  lofay  in  words, they  well  know  that  alChii- 
 ftjin  earcs  would  abhorrc  them,  and  many  that  now  admire  them, 
 would  fpit  in  their  faces, and  account  them  accurfcd  and  damnable 
 hypocri:"S,whovmdfrprct«nccofdocing  honour  vnto  Chri(},  do 
 rob  him  ofhis  honour^andhcrcauc  him  of  the  truth  of  that  name 
 wherein  the  Soueraigniy  of  hisglory  doth  confift  :  therefore  they 
 forbearc  the  words,  though  that  which  they  teach  is  the  fame  in 
 cflPedasifthcyfaidfo.  Iris  commonly  knowne,  that  the  eftedl  is 
 alwaiesacrrihutcd  to  that  which  is  the  immediate  ar^  necrcft  ef- 
 ficient caufe.  Wcfiy  inPhilofOjdiy ,  Sot  cr homo  ne^erant hjmi- 
 ntm^ThefHnyje  aytdamandoebegeta  7»4«,bccaifc  by  the  vegetation 
 andinflucnccofchcSunneaiidncauenly  po.vcrs  itis  deemed  tliat 
 a  man  haih  power  to  beget  a  man.  Yet  wee  knowthatthc  Sunnc 
 orthehcaucn  is  not  called  ihefathrrof  the  child,  but  oncly  the 
 
 C  I  man 
 
21  The  church  ofl^omt  maheth  « 
 
 man  bywhomthcchildis  begotten.  .Jo  is  it  therefore  in  the  mat- 
 ter that  we  haue  here  in  hand^M.Btfhop  faiih,  that  God  *  freely  be^ 
 
 fcft  i,'"''^'"       fhvfeth  his  grace  vpon  vs  in  Bapttfme,hptt  all  that  arrtue  to  the  y  caret 
 oftitfcret'tenmufl  bythegoodvfe  of  the  fame  grace  either  merit  Itfe^r 
 for  want  of  fuch  fruit  of  it,  fall  int a  the  mtfer able Jiate  of  death,  i 
 God  then  giiieth  vs, whereof  to  doe  it,  but  wcour /elues  ofthal'l 
 which  God  giuechmuft  effect  and   defcrue  our  owne  faluation* 
 Therefore  Af,  Bi^op  againe  coropareth  the  grace  of  God  to  a 
 
 jjbid.rea.;.  '^Farme,  which  thefatherbcftowtbvpon  his  Sonne,  who  of  the 
 commodities  that  arifc  of  the  good  vfage  thereof,  groweth  to  bee 
 able  to  make  a  further  purchase  at  hisfathers  hands,  ciien  of  any 
 thing  that  hi»  father  will  fct  to  falc.In  which  cafe  the  father  cannot 
 be  faid  to  bee  the  purchafcr,or  to  make  the  purchafe  for  the  fonnc, 
 but  the  Sonne  is  the  ptirchaferfor  him felfe,t hough  by  that  which 
 his  fathcrgauchim,ihrough  the  well  ordering  of  it,  hec  became  a- 
 ble  to  ms  Ice  the  purchafe.Seeing  then  that  Chnrt  doth  onely  giue 
 vs  that  whereof  we  our  fclucs  are  to  raife  merits  to  deferue  and 
 purchafe  faluation,as  they  teach, it  miift  needs  follow  by  their  do- 
 6lrine,that  Chriftis  raadcthemore  remote  and  antecedent  caufc, 
 butwc  ourfclues  arc  properly  and  immtd^ately  the  true  caufcsot 
 our  owne  faiuation.  Howfoeurr  therefore  they  vfe  not  the  phrafe, 
 yet  they  teach  the  thing  it  felfcjthacChrift  is  not  our  Sauiour  pro- 
 perly, but  we  our  felues  by  the  good  vfage  of  his  gifcs,arc  the  Saui- 
 ours  of  ourfclues.  Which  abfurdity^^.  Btlhophw  ,  that  ftanding 
 to  their  owne  groundsjhc  could  by  no  meanesauoide,  and  there- 
 fore is  con  tent  with  P/^^/«i(as  it feemcthjfer  2  prefentrhifrjto  re- 
 tire into  our  harbour ;  albeit  I  verily  thinke,  he  vnuei  ft^ndcih  not 
 him!'elfe,noicantell,whatmeaningt®m3keof  thathc  faith.  The 
 thing  that  followeth  ofthe  affertion  ofrncritorirus  works, he  faith, 
 is  this jihat  by goodrvor^n^ee  appljivfito  vs  the  fa/uaticft  vphich  u  tn 
 Chri^  Ieftis,as{(i\^hc)the  ProteJiatttsaHouch  theydoby  fatihonelji. 
 But  heefhould here  haue  told  vs,how  his  meaning  is, ihaithis/^/- 
 nation  is  in  fhrtji.  For  if  he  mc3ne,(as  commonly  hedcth)that  it 
 is  in  Chriftjbccaufc  God  for  Chrifts  fake  giueth  vs  grace  whereby 
 to  merit  and  deferue  our  faluation,thcn  he  dalheth  altogether,  and 
 mockethhisR6ader,asifhefhou!dfay,Jtfoli0wetb  notof  the  po- 
 fitionofmcritorious  works,  that  wee  arc  our  owne  fauiours,  but 
 that  wee  apply  vmo  our  fclues  by  good  works,  that  yv'h'ercby  we 
 
 are 
 
chrijl  in  effe^  no  Chrifi.  2  5 
 
 arc  made  o.w  ownc  fauiours.  But  ifhc  mcanc.as  the  Piotcftants  do» 
 when  they  aiiouch, that  by  faith  oncly  weapply  vntoourfcliici  the 
 faluacion  whichisinChriil  lefus,  that  is,  that  this  faluation  is  en- 
 tirely in  the  mcrjrs  ofChrift,  ddcruinn  and  pu/chafing  the  fame 
 forvs,  and  that  mccrely  and  imincdiatly  for  Chrifts fake  God  bc- 
 iftoweth  the  fame  vpon  vs ;  that  wee  do  but  oncly  Hretch  foonli  the 
 ihand  ( jnd  tiiat  by  his  giftalfo  )  to  recciue  that  which  f;  ccly  and  of 
 ibis  mcerc  mercy  he  giutth  vnto  vs,  then  his  meritorious  works  arc 
 ,  icome  to  nought,  and  hee  be  ftoacth  a  great  dcalc-of  labour  in  vainc 
 •for  the  proofc  thereof.  Wee  would  gladly  fee  which  way  hcc  will 
 (hift.  Surely  if  our  good  workejdo  but  apply  vnto  vs  the  faluatiou 
 |which  is  in  Chrift,  then  they  canot  be  faid  to  mcric  faluation  them- 
 jfelucs.  Forthatthat  applieth,  dothnot  worke  the  cff: d  of  that 
 KA'hich it  doth  applie.  1  he  hand  thatapplieth  the  medicine, cannot 
 Ibe  faid  it  felfe  to  vvorkc  the  cureyfor  ifit  performe  the  cfF.i^i:  fcife, 
 |to  what  end  doth  it  apply  another  thing  for  chc  fame  purpcfe  ]  But 
 1  if  our  wqrkcs  doc  merit  (aluationthcmfcliics,  then  they  doc  more 
 ithcnapply  vnto  vs  the  faluation  which  is  in  ChriH  Icfusj  and  wcc 
 jmult  bee  laid  according  to  the  abfurditic before  mentioned,  to  bee 
 thereby  our  ownc  fauiours.  Let  the  Reader  wcllobferue,  l)ow  hee 
 [^caleth  away  in  a  cloud  of  ambiguous  words,  which  nocvvith- 
 ftandmg  howfocucr  he  expound,  do  workc  inconuenience  to  him- 
 Ifcife,  But  by  hisowne  words  hegiuethanfwertothc  place  which 
 he  obic6leth  of  Paul,  faying  to  T'tmothie^  that  =  yS  doirtg^  hee  (hould 
 pothfaue  himfelfe  andihem  that  heard  him ;  that  he  did  not  meane,  '  ''''^"""♦•'^•' 
 i\\:!iX.'Ttmothj  flioulddoe  that  forhimfdfc,  by  venue  whereof  hcc 
 Piouldbefaued,  but  oftely  that  hee  fhould  apply  vnto  himfelfe  the 
 faluni*  which  isinChrift  lefus.  Hcc  was  lofanethemthat  heard 
 him,  not  by  meritig  their  faluation  forth^m,  but  by  prcachiugvn- 
 fothcm ''//^'f  (7<?/p<r// Ay  »'6/f/;  r^<-/ »»(-rr/4«(f<i.  Sowas  hee  alfo  to  J 
 ^atte  himfelfe y  bycontinuing in  the  fame  faith  and  do^i'mi  of  the    '    °^'^^"' 
 Gofpcll,  whereby  the  w^y  of  faluation  isfctfoorth  vnto  vs.  In  the 
 fame  m^VinctS.  Peter  exhorteththelewcs,  who  were  pricked  in 
 fcheir  hearts  at  the  hcaringof  his  preaching,  '^  Sane  ymr  fetus  from  ,  Aa.«.p. 
 
 as 
 our 
 |fclucs,  not  by  becing  fooiandnouri|]]mcntto  outfclues,  but  by 
 
 i  C  4  rccciuing 
 
2  4  'The  church  of  Rome  maketh 
 
 recciuing  that  which  is  our  foode.  We  cure  our  felues^not  by  being  r 
 a  medicine  to  our  fclues,  but  by  taking  and  applying  tovs  that  t 
 whereby  wc  are  cured.  5ovvefaueourl*elues  oneiy  by  embracing;  | 
 Icl'usChriftjby  whomoncly  weare  faued.  And  this  wee  entend, 
 when  we  fay, that  we  arcfaued  byfanh  o^tf/Kinamc'yjthat  faith  on- 
 Jy  is  the  iiiftrurncnt  whereby  we  lay  hold  on  jeiusChriH-,in  whofc 
 one'y  merits  our  Aluatjon  wholly  and  iiDiiicdiately  dorh  confilt. 
 which  dodrineof  faith  wholly  aduanceth  theglory  ofChri(^,bc* 
 caufc  it  rcferreth  all  entirely  to  him,  not  onely  tor  that  we  conft-fle 
 thatfaith  ii  the  gifcofChrift,  but  alfo  bccaule  we  teach  that  icis 
 not  by  any  vertuc  offaith  it  felfc  by  which  we  arc  faued,  but  onciy 
 by  the  merit  and  powerofChri{l^,\vhom  we  rccciue  by  faith.  How 
 then^och /Ii.'5i!^^;>ray,thatihciraflcnion  ofour  tnfrirs  doth  »a 
 more  dimimjh  the  glory  oft  he  merits  ofChrt[i^the>i  it  doth  t  hat  wee  fay  ^ 
 th^tvie  are  faued  by  ftitbonel^i  when  as  they  leaue  fomuch  fi/f  man 
 to  glory  ofin  himfelfe.hisairenting  to  grace,  and  woiking  there- 
 with by  his  owne  free  will,  and  his  well  vfing  thereof  to  merit  and 
 deferuefaluationforhimfelfe;whenaswefay,that  wee  are  faued 
 nieerly  by  themerits  of  Chnft,  and  hat:e  nothing  in  any  fortto 
 attribute  to  our  felue5,and  they  fay,that  wee  are  noc  faued  mecrcly 
 by  the  merits  of  Chrift,but  themeritsof  Chiift  do  onely  make  vs  c- 
 ble  by  f(cc  wi!  to  deferuc  our  owne  faluatiof  But  ofthisfas  he  faith) 
 we  fhall  hauc  further  occafioii  to  t'pe'-?ke  in  the  quefiicn  of  mcrirs; 
 Now  here  ^Ptfr/^/Wnoteih  itfora/urtherabfurdi'.y  of  their  do- 
 &.i\m  ofm:rits,tbat  they  doc  not  onclie  make  men  their  owne  fa- 
 •uioiirSjbutraakeonc  man  alfo  the  fauiour  of  another,  whilcft  that 
 in  the  want  ofour  owne  mcritSjWe  may  bee  partakers  in  tfie  merits 
 ofthcSaints.  /t/.^//^o/>  being  amanofa  widcthioateto  fv^Uou', 
 andofaftron^,  (iomacke  to  dige'.l  without  any  trouble  a  11  the  fijth 
 oft'heRomifliChurch^ftickethnotatthe  matter,  hut  plainciy  af- 
 firmetb,  ihatur^-'^^'  coodmensmeritr  wajfleedtherfi  th.n  rvamfoms  of 
 their  owne-ySiiMiCihh^thAtii  may  be  dedt^cedontof  an  hundred  fLcet 
 */i'cr//>f«ytfj\uhereasoftbat  hundred  there  is  not  fo  much  as  one 
 that  will  yeeld  him  ground  of  any  fiich  dedu61"ion.  For  as  for  that 
 which  he  allcdgcth  out  of  the  fiilf  Commsndemeat  ,  that  God 
 fhexveth  mercy  vnto  thoufands  in  them  t^M  loi4e  him^and  keepe  his  com- 
 ?»4«^rwc'«fj;howherhou!d  draw  mans  merit  from  thence,  where 
 God  ptofcfTethondy  his mercie  both  t<f  the  fathers  and  the  chil- 
 dren. 
 
Ch  rift  in  effect  no  Chrift.  2  j 
 
 idrcn,no  wife  man  can  calilyconcciLic.  It  is  tru<r,  that  God  fomc- 
 Itimcs  In  the  Scriptuics  is  faid  for  one  mans  fake  to  (licw  mcrcic  to 
 |anothcr,it  is  ncnicr  faidjthat  it  is  for  one  mas  merits  that  he  flicwcs 
 (mercy  to  another, but  only  for  his  own  louc  &  promifcrake  Thus 
 jdo  the  people  of  God  fomtimcs  make  mencio  ot  ^^^ntham,  ffaac, 
 Jaco^y  ^  Datitd^  not  as  to  beggc  of  Cjod  for  their  nicr  its  fake,  hut  as  /t^fut.^.ir. 
 itovrt;e  God  with  his  c^)Uciunf  and  promiTe,  thathcc  ni.ide  vnto^    ^  ''^'o- 
 jthefi-j^^holliewedall  that  mercy  and  louc  vnto  their  rced,^^tffj«/<r  ADcu.y.s.&.r.y 
 ^e  would ksepethc  oath  nhich  he  hadfvorne  Vrjto.thctr  fAtiotrs.   And 
 .Purely  feeing  it  was  only  for  his  mere  cs  fake, that  lie  rcfpcc^cd  the 
 fathers thcmfclucs.it  is  vnhktly  thatforrhcfatliersnicrirshclliold 
 jrcrpcdlthechildien.  ^Abrahdm  ffairh  Otcttmenim  )  noi  net  hyhis'^"''**"'*''^'' ^^^^ 
 \verkfs  )vorihy<jftheh:nefits  of  God  •  hee  hadnothing^t  ^ill,Mot  aKy  [hew  7ei:t>tjlrarJniu. 
 ^fworkfs,  to  ihthcKcfitsthM  heereceiuedojGod  ',but  was  nccoHnted"t''^:'^°ty'*'iig' 
 ]a>orthy  thereof  hj  faith  onely ,   The  caiifc  of  all  uas  that  v\  hicii  Mofes  %,'L  '^mJmhil 
 (•lid  '.(?  He loue'dihy  faihiYS,  therefore  he chofe their  fccde.  And  what, "";?""'"'''"/;:' 
 K\'as  itfortheir  merits  tliathcloued  them?  Whatmcntshad  Ahra-  o^^crumHi.muf* ^ 
 ham,  when  God  called  him  fiom^  ferMin^ other <rods,  andcucnat '""Z'*^"'''''"'?"* 
 the  hrlf  gaue  him  ""jn  ablukitc  promile  cf  all  that  nicrcv  9i  good-  inoeeriohitd^g 
 hciTe  that  hcelliewed  him  aftc  rwards  i  It  was  therefore  thatuhich  t^'jtiffidf 
 pe  fame  Mofes  i\{o  faith  :  "JJ^fet  hts  lone  vponjoa,  bccaufe  be  lotted  (l^cuc  4.  jy. 
 10U  :  there  was  nothing  to  moue  hirn  to  lou  ,  but  oncly  Icuc.  To  i,  gmIV.I' 
 A  hich  purpofe  he  faith  by  the  Prophet  Afalachj  :  "  J^Fas  not  Efau  "  Dcuc.7.7.8. 
 Jacobs  brother  'yet  I  loued  lacob  (^  hated  Efaux  (jgnifying.that  there*  ^^  '^'^' 
 ivas  nocaufein  lucob  hinifclfc,  why  God  (hould  loilc  him  mo;c    • 
 hen  Eftu ;  and  yctof  meeregracc and  fanour  he  vouchfafcd  fo  to 
 Jo.  Here  is  nothing  then  to<crue  M.  y?r/^o/>uurnc,  that  one  mans 
 merits  may  rtecd  another,  hccaufe  thcfc  had  no  merits  to  lleed 
 rhemfclues,(>ur\\harfocuer 'hey  were,  they  wc  reef  mercy, and  ic 
 ,vas  oiuly  mtrcie  ulicrby  God  bound  h  mfclfc  to  Hiew  mercy 
 :o  others  For  their  fakes.  And  well  we  may  wonder,  but  that  thefc    • 
 ireinjpudentandniameleirenienithdtthcy  fhot'ld  darcfofarrc  to 
 iduai  ccthr  righteou(ncH"cofman,astomakchimabIc,  n-  tonly 
 :o  merit  and  defcruc  at  Gods  hands  for  himfclfe.butairo  for  othcc 
 men.  Wherein  their  pcrucifnelfe and  iniquity  is  fo  much  the  grea- 
 ter, fortb.ilthey  attribute  and  yecld  that  to  the  fpotted&  vnper- 
 •edworkcsandrighteculhc{Tcofman,\vhich  they  wickedly  deny 
 :othciiiimacuIaieaiidmort  pcrfci^ merits  and  rightcoufncirc  of 
 
 the 
 
l6  .  The  church  of  Rome  mAketh 
 
 the  Sonne  of  God.  For  they  hold  itabfurd,  that  the  righteoufnciTc 
 and  merits  of  Chrift  fhould  be  impurcd  and  accounted  vnto  vs  ;  & 
 yctthcy  bluflip.ottofay,  thataman  mayhaue  merits  of  his  ownf, 
 fufficicnt  forhimfclfe,  andanouerplusbefidetobcereckencd  and 
 imputed  vnio  others  to  fupply  their  want.  The  Popes  difpenfarion 
 canapply  the  merits  of  one  man  to  another,  but  the  faith  of  Chrift 
 cannot  apply  to  vs  the  merits  of  Chtift.Thc  Scripture  teacheth  the 
 imputation  of  Chrirts  merits,  andthatthcy  deny  :  it  denieth  the 
 imputing ofother  mens  merits,  and  that  they  affiime  againft  the 
 Scripture.  Which,  befide  that  it  teacheth  an  vnfurficiencic  and  im- 
 pcrfe6lion  in  all  the  workes  of  men,  and  therefore  bercaueth  them 
 pE«ech,i8.jo.'  ofall  power  and  ability  of  merit,  dothalfo  giuc  vs  to  vnderftand, 
 HRom.i4-i».     jhai;  ^  the  righteoufnejj'e  oft  he  righteous  fhall  hee  vpon  htrnfelfcj  and 
 therefore  (hall  not  be  rcckenect  to  another  :  that  i  eueneman  fhall 
 1  <y.^.       giueaccounl  ofhimfelfe  vnto  God,  and  therefore  fhall  hsue  nothing 
 to  doe  with  other  mens  accounts  ;  that  '  euerie  man  (hall  heare  his 
 fMat  2j.'j>4        ^^^g  bHrtben,  aud  therefore  Inall  not  haue  his  burthen  borne  by  o- 
 trertuUdepu    thers:  that  the ''ji'//^z//'m«x  haue  no  fuperfluitic  of  oylc  which  they 
 dint.S^uaUe-  may  imfjartto  them  that  want.  ^  Who  hath  hy  his  death  releaffd  ano- 
 "^UnTmfdJ'^  thermans  death,  faith  TenullUn  bm  onely  the  Some  of  God?  If  than  be 
 HcifiUm  ?rtm-  a  (tnner^  how  Piould  the  oile  of  thy  little  camle  heeJHJjicient  both  for  thee 
 TkZ'fZ'uVu4  a»^  niefUc  fpake  it  truly  in  the  propofition,though  he  mifapplicd 
 jifffictre &  tibi    it  to  a  wrong  conclufion  :  and  therefore  Leo  Bifhop  of  Rome  faith 
 rieoEptil%'\'    in  hkc fort, that " the iufl haue reCeiuedcrownesjhey haue giuen none ; 
 ^ccepernnt  •    ^nd  ofthe  fortitude  of  the  faithfull  are  grotvn  examples  ofp^itience^  not 
 ITderuntcoranl  ig^f^  of righteoufuclJe  \neit  her  hath  any  manbj  hisendpaiedthe  debt  of 
 &dsfr-rtitudme  another  man  J  feeing  it  is  only  our  Lord  lefm  Chrifi  amongfi  thefonnes 
 nlufuntpaxien-  ofmen^iHwhomallhaHe  beene  crucified.dead,bmiedyandratfedagaine,- 
 tUynondonaM-  parte was hcefrom that blafphcmous do6lrine,  v^hichnow  preuaf- 
 ttriuiquifquam   leth  in  thcChurchof  Romc,  thatfomc  men  haue  merits  and  gifts 
 deb,tr4mfu9fi>i4  ofrJehteoufnclTc,  whereby  to  bee  hdpefuU  to  other  men,  Butyct 
 
 perfolutt.CU'M  _  ^    C    «  n       i  I  ,  l  •  t    .      i       t  ni  r      t   - 
 
 inter }iit»s  homi.  M.  Btfijop  tclleth  VS,  thatchey  thatreceiuc  this  hdpc  muft  bee  fuch 
 niim-unusfo'.u^    ^^vcantbut  fomc  of  their  owne.  For  wee  muft  ynderftind  belike,  that 
 
 Dominiis  nojier  •    •'  t  i  t         r>  •     • 
 
 lefuschn/im     Leaiicn  IS  itierited  by  peece-meale.    Some  inctit  ic  quarter  parr, 
 
 txutnit,:n^iio   gnJ  fomc  the  one  halfe,  andfonic  all,  and  fome  more  then  all.  By 
 
 &c.  which  racanes  itmuit  come  to  pallc,  that  iome,  who  naue  merits 
 
 to  keepc  them  from  hell,  and  yet  not  enow  to  bring  them  io 
 
 heauen,  muft  hangbctw'Jxt  hcauen  and  hell,  ynlcffe  the  Vicar  of 
 
 Rome 
 
drift  in  effect  no  Clirift.  2  7 
 
 iRomcwill  doerhcmafauour,  out  oriiistrcafuric  to  endow  them 
 with  the  merits  of  feme  of  the  SaintSj  or  fomc  ofthc  Simzs  thcm- 
 fciucs  uil  vndcrtake  cut  of  their  fuperfluitics  to  make  vp  that  that 
 isuairing  vnto  tiKm.ThisfccrcttlTc  Diuiiics  of  R hemes  vttcred, 
 that  *  tfivee  hat$c  not  our  orvne  merit s^  weePiAllnot  bee  hol^en-bj  other 
 wtf«j-d/f/'tfr/f<«//^r^4^o^/«i^^(rwf«/:Icauii"igittobcvndcrftocl,that  '^'"'"■'"'ifiMn, 
 'iFwchauc  merits  of  our  ovvnCj  wee  may  then  lookc  for  thcfupply  ij!T' 
 thereof  in  otiVer  mens  merits  Wretched  hypocrites, impo(}ors,& 
 dcluders  of  ignorant  men.  who  ^  when  all  hMids  (hall  fettle  (m  Hie  ^  y  Huron  in  Efat 
 rome  (dhh)bec.:»fe  no  rvorke  fhallifee  found  xvorthy  of  the  infltce  ofGed,  '''*  ^-^"pt*-  _ 
 ^/tnd  no  man  lttii»g  (halbe  iu/itficd  in  thejight  of  God,  yet  make  men  be-  -vefdolmt'tLnu 
 Iccue.thatfomeflMlihauethatfupcrabundariCCofnchtcoufiieire'"^"^''"'^'!^-' 
 ind  merits,as  that  they  Ihall  be  able  to  rclecuethcm  that  want  mc-  ra««.a,^«/.i  ««/- 
 rtsof  thciroftnc.Js  this  thchonor  thatthcy  do  toChrill/othruf}  ^^y/ilf^^^^^"" 
 lliim  out  of  place  when  we  haue  greatcft  need  of  him,  and  to  make  i-erutur&non 
 |nientru(}  to  the  imaginary  merits  offinfnll  men  ?  A*nd  what,  ihair''-'''^'-^^''^''"'*^^''^ 
 motChriftbeasready  tiicn  to  iuccourvsas  the  Saints  PorOiall  his 
 •rits  bee  foiind  vnfuflhcient  to  deliuer  vs  ?  or  what  lliould  be  the 
 ^-ufeithiatwcflioldrhusbcputoueroneto  be  helped  by  another, 
 father  the  by  him  that  is  thehelpcr  and  Sauiour  of  vs  all^Biit  this 
 Isthehorriblcapoftafieand  darjcncireofthe  Romilli  Synagogue, 
 
 Ivhichhath  made  no  end  ofmultiplying  her  fornications,  where- 
 with (lice  hath  bewitched  men,  and  made  them  to  doatc  vpou 
 E range  and  monftrous  fancies,  and  hidden  from  them  the  true 
 nouledgrrofkfusChi'irtjby  uhich  they  Oiouldbefaucd. 
 As  touching  the  third  inffance,itlliall  nothecrebe  need  tofay 
 mucli.  VVc  arnrmc  that  they  derogate  fro  the  merit  of  Chridspaf- 
 lonjand  du  make  him  but  a  Parii-Chri  {f>in  that  rhey  deny  him  to 
 J  lauc  made  a  full  and  pcrfecft  fatisfadion  for  our  {ins,&:  fay,  thathc 
 lath  left  vsip.  parttofatisfiefor  the  fame.  M.  BifhopCikh,  that  in 
 he  rcferuingoftemporall  fatisfad-ion,  hehathlhcwed  himfcjfc  a 
 mJfp'/iJeni redeemer;  asifhisfoolilh  braincs  were  themcafure  of 
 IhewifJomeofChrid,  orthefdfe-willconceipts  of  carnail  men 
 ivcrc  to  determine  the  power  and  effect  of  the  crolfc  of  Chrifl:, 
 ^hriftis  '  the  Lanibe  of  Godthattaketha.x»aythefnne  o//Af  wor/^,  ilobni.ap, 
 indifhc/rt'^^'«M'^7ourtinnc5,rhcn  they  rcmaine not  hyvs  to  be fa- 
 :isficdfor.  ThcforgiucnelTeofourfinsbyChrillis*  thenotimpi*.  ti,coi.yi9 
 ing  ofourfinaej)  but  how  are  thcy«<»f  iw^«;(rii,if  fatisfadion  there- 
 of 
 
2  8  '^  he  church  of  Rome  maketh 
 
 of  be  required  ?This  falfehootlotthi^irs  hce  glofetli  wicha  truth. 
 Wcmult  be  made'* //j^<fz;«fi?C^n^,as  members  to  thehead.  Wc 
 gj.xTa!i!»*2.  mu?t\(uffer  with  Chrtjiy  that  rve  way  ratgne  with  Chnfi.  But  what 
 ofthis?We  denynot,buahatbyfuffcriiig,whenGod  will  and  as 
 he  vvjll,weiTiu(tbeconformcdtoChrirtourhedd  :  but  vvcedeny 
 thisconfojmityin  fuffc^ringtobe  any  fadsfac^ion  for  our  finnes. 
 Which  as  it  hath  nofhew  ofproofeoutofthofc  words  of  the  Apo-. 
 ftlcjfo,  that  it  cannot  othervvife  be  prooucd,  fhail  bcrhevved,God 
 willing.in  the  queftion  concerning  that  matrer. 
 
 Inthcthirdandlaft  inihnce/1<i^  /'irri^iw/ chargeth  them,  that 
 
 though  thev  be  coritenf  to  acknowledge  Ciirirt  to  be  a  jVlcdiator 
 
 orintcrcefl[ion,yecihfy  referue  to  his  mother  the  bleficd  Virgin, 
 
 i\\t\x  ^lueefieofheaH;n^n{\  authority  to  rule  him  and  comraaund 
 
 him  there.  Th!SvW.Sz/J<?pttiinketh.tobea  matter  o^ fimpltcity  in 
 
 yJ/./^tfr/^Wjihathclliould  thinke  it  a  magnifying  ofChrift  to  aci 
 
 knowledge  Chrift  a  A'fedtAtor  of  intercefUan ,  whereas  they  mal^ . 
 
 Igim^AS  he  telleth  vs ,  no  Mediator  of  intercession,  hm  a  redeemer^ 
 
 aRom.8  14.     Now  in  this  we  fee  his  honefi  mind,that  he  is  loth  that  Af.Perkjvr 
 
 i^ilaPfal^    fhould  fav  better  of  them  th^  they  dcfci  up,  and  will  hnue  vs  to, 
 
 85.0m /'row-    kiiowthattheyLereaueChriftofonefpcciallpartofhis  office  and 
 
 ^biu&omurT  Prielthood.which  \it.o make i»terceJp.on for  vs.  Thereafon  is ,  bc- 
 
 mhis:Oratpjo   , caufc  thcyjr.uft  haue  3 dignity  belonging  to  the Saints',  and  thcre- 
 
 ^noner^.o-Smno'  tprcbccaufc  thcy  kf!Ow  not  how  to  doe  ic  othcrwife  ,  they  diuidc 
 
 i^vtc.^puf^.o     jj^e office ofCnnfts mediatio,  & refcruing vntoCluift,though not 
 
 iX'Cf  SL- »c7  chat  wholy  neithcr.to  be  our  Medtator  ofredemption^  do  affigne  the 
 
 fi""'  mediatorfliipof  iniercfffion  to  the  Saints.  And  yet  the  Scripture 
 
 ^oLibi'exhis    tyifrz^y  u\\n\\V'iythtiiiC\m[\^  fttteth  at  the  right  hand  ef  God  t9 
 
 (juicamemgu-    fnaheinterceffloKforvf\  that  ^  hee  is  able  perfeUiy  to  fane  them  that 
 
 ftauerutit  inter-  r^  i  I     1  r     ■         I  it  I       ■  rf       r 
 
 feiiatfrorobtu  cowe  vnto  (joiby  himjjeet*jg  hee  euer  Imetn  temakc  inter cejjioyi  jor 
 h Cim.eptfl.Par.  them.  Thus  S. Atifien faith.that  ^ChrijipYajeth  forvs,  and  prayetb 
 
 mcn-lii.ca.%.  ,.  ,  /•'  tt  rr  .^     ^ n  ^    1 
 
 Siioinmnta  i»vs,  and ^ prayed V/Jto  oj-  vs.  Heprajeth  for  vs asoftr Prtejr  :  he 
 dtceret,f(jmi  fcc^  praveth  in  vi  as  oHr  head-  he  is  prayed  vnto  ofvs  as  onr  God    Yea  hce 
 
 cau.rtt.,/tii'.i)cat:t^,     /  ^1      a.      1  r  1  1        1  1  1 
 
 mebabitu  apud  131  tiij  that  ^  !>^  heuMen  Chrtjt  alone  of  them  that  haue  beenepartakfrt 
 pat>i'n:cgo  ^>^o^o  giaAf„a^tljf„tg^ce!Tionf9rvsMom\iz\\  that  ^  if  S.  lohn   fljotild 
 
 fropcccattive.       M    '  ^  .  >,^  r  I  r  J  fir, 
 
 finu  quis  tuficut  hme  jatdjf  any  man  (mne^ye  haue  me  fur  an  adnocate  xrtth  the  father  ^ 
 ^f*pi*l»  chnjh  J  ^Jg  intercefftof)  for  your  (inneshefljould  hane  bene  holden  not  for  4 
 tichiftumibfumDifci^leofChrt[F,b(4t  rather  for  ytntichrift  himfelfe%  Thus  hee  doth 
 mumtw^       notonely  make Chiill our Mediatorofintcrcellion,  but  alfo  the 
 
 •oncly 
 
Chrljl  in  effect  no  Ckifi,  2  9 
 
 oncly  Mediator  of  intcrccffun,  and  tiicrcfore  condcmncth  M' 
 Bi{h9^o\  wicked  facnUdg,  that  takcih  away  thispjrt  of  his  office 
 froRi  him,  to  bcflow  it  vpon  the  Saints.  Bur  this  praier  and  intcr- 
 ccflTionChrift  pciformcthnot  novvby  vocall  words,  .is  in  tlic  time 
 ofhis  i  umihatioiihcic  vpon  rhccatth,  nciihcrdofh  hcc  infinitcljc 
 I  bufic  hiinlclfc  by  renewing  his  petitions  &  fupphcations  to  the  Fa- 
 jtiicrwhrnvvcc  call  vpon  him,  biichii-intcrccfTion /or  vs  is  his  '<*/'-;  jicb'  1  ; 
 [fearing  tn  the  fght ofGodjor  Vs \  whereby  as  ^  the  facrifice which  hee^  Cypria».fcrM 
 ( o^ereii  vpon  the  crojj'c  u  no  Ujje  effc  ClhaZ/yjotv,  th:>i  tt  ivoi  the  d^iy  when  t^w^/^'^"  ^ 
 \vpaie>-  ii'id  hloud  tjjficd  out  of  his  woftKdedJide,  jiiHre^jHirttjff  our  falna-  Tnmtl 
 \tion  astherervard  ofhts  ohedtence,  cucn  fo  the  voiceofhis  interccf- 
 ifion  in  die  daies  ot  his  flcfli,  f^ili  foiindcth  aloud  in  the  cares  of 
 God,  dndby  thcpowerthcrcofj  both  vvee  our  felucs,  and  all  our 
 praiers  anj  requcfts  arc  mod  cffcd^u^Hy  recommended   to  his 
 mercy.   Therefore  wee  doc  n<Jt  now  pray  to  I, im  to  pray  forvs,  but 
 wee  ^aikc  f /;tf/)«f/.7fr/«^.y«4W^, as  hcciiimfclFc  hath  taught  vi,  pre-  i2ohni<J2}{ 
 feiiiin^lhil  che  memory  or' the  merit  and  inrcrctlTion  that  hce  hath 
 P'^rformcd  for  vs.  hndihQCZViic"'  the  father  hjth  gin  eti  him  po'^rer  to  mjohn  5.  ,7 
 execute  iu.igement  eaen  as  hee  is  the  fomie  ofmiin,c\iz n  "<?//  forcer  hoth "  Mit.iS.i  8. 
 tn  heatien andearth,  tini  "huth  made nllthini^.<!  fubte^  vndcr  his  feete, " ^^'•''•'•**' 
 and  fee  te  him  <u  head[ar.drHler)ouera!lthi)2iTs,tothe  behoofe  ofhis 
 C^-vrcy,  (herefore  wc  do  not  oncly  pray  tcthc  Faiher,  bin  u  ee  pray 
 tohimalfo.cuenashcis  thc/oww^cfwivt;;:  wccdo  wox.oritX^'^  offer  or    „ 
 9rcj<-''^'t  htm  to  his  tat  hers  e/es,  bnt  Jve  ^reje/j  htm  alfo  ts  his  oxrne  etes,  Mijfu  t/i.  Hann 
 that  for  that  intcrccflions  fake  vjh\c\\'^  tn  himfelfe  as  man  hee  m^de  to  ^•^I'f'"^'"^** 
 htmfelfe  a4  Goi,  hce  will  both  God  and  man  bee  rnercifull  vnto  ys.fira",L&/{i'. 
 Aiioi  M.  Btfhcpt  A-fetaphjf/ica/ior  rather  Ncftorian-hke  end  here- prrj;'^"/''-''' 
 ticail  conccipce«///'?^//«^  of*t  the  humanity  of  Chuff  jrom  hisdiuimty^  't(»  hu-»an',mG 
 to  mah  tt  an  tnterccffor  f<)rvs  ki  h\mbu[ie  u  in  liis  ownc  brn'incs"*"^*^^'"^-"',!*" 
 where  it  was  bred  :  c.ui  tor  vs  we  know,that  to  pray  to  Chri({  to  be 
 our  intcrccilor  to  tb.e  fjthcr,according  fo  that  he  promilcth,  ''ImU  '^^^^  *^'*'^*' 
 prajt  the  Father,  and  hee  Pull git*e  you  another  Comforter,  doth  no  *- 
 
 jmorcrcqjirctlicfiDglingor/cpardring  ofthc  manhood  from  the 
 Godhead, then  do  a II  other  hisworkcsforour  reconciliation  vn- 
 to Go  J,  in  which  the  vniooftwo  natures  doth  alwaicsgiuc force 
 and  ftrcngih  to  that  which  is  propcrlic  a6lcd  but  in  one. . 
 
 M.  Br- 
 
'^o  The  church  of  Rome  maheth 
 
 W.  Bishop. 
 
 jindto  come  to  jouy griemHs C9m^Uint^y^zx.\j\^^  hisNothcr 
 luuft  be  Quecne  of  heauen,ancl  by  right  ofa  motber  command  him 
 there  :  JVho  can  fnfficiently  marnell  at  their  vnnatHrallgrojfe  fates, 
 Xfhs  take  ttfor  a  dtfgrace  to  the  Sonne^  to  aduance  his  orvne  good  Mo- 
 ther f  or  elfe  who  vcell  in  h  is  wtts^  confiAering  Chrtfis  bonnty  to  grangers 
 And  his  enemies^  mUnotbe  ferfxvaded^that  onhi^befl  be  I  one  d  mother, 
 hedidbe^ovohismofl  [feciaUfamttrs  ?  Fofhauif}gtakenfie(h  of  her ^ 
 haHingfftckjherbreajis,  and  reeeiued  h  i^  nnrture  and  education  of  her 
 in  hu  tender yeeres^  andbemgaswelljollov&edofher,  as  of  any  other y  Is 
 it  foffible  that  he Pjonldnot  be  as  good  toher^  as  to  others^  vmo  whom 
 hervas  not  at  aH  beholding  ?  •4gatne^  the  very  place  of  a  mother,re<jMi» 
 ri»gpreheminence  before  all/eruants  andfubietis^  of  vphat  dignity  foe- 
 tier  :  dothnottherightrpileofreafon  lead  vs  to  thtn^e^  that  Chrifi 
 thefoHntaineofallwtfdome^  replemfhedthebleff'ed  virgineMaiVXc  his 
 deere  Motherwiih  fnch  grace  as  fbguld  make  her  fit  for  that  place}  it 
 lying  in  his  hands,  and  free  choice  to  doe  it.  Andtherefore  ts  pjee  trnelj 
 termedof  holy  and  learned  Antiquity  t  Our  Lady  and  Quecne,  ex- 
 alted abouc  all  quires  of  Angels.  That  which yoh  iwputevntevt 
 farther,  thatjhe  mnft  in  the  right  of  a  mother  command  her  Sonne  ^  is 
 no  do5irtne  of  the  Remtp?  Churchy  norfaidinallherfertttce  :  tveefajy 
 Shew  thy  (elfe  to  be  a  mother: ^«f  it  is  not  addectjby commanding  thy 
 Sonne:  thatisyoHrgloJfeyWhtchisaccfirfed^beeaf/fe  it  corrupteththe 
 text,  font  fo/loxveth  in  that  place,  Sumatpcrte  preces,  &c.  Prefent 
 OHr  praters  to  him^  that  vouchsafed  to  be  borne  of  thee^  forvs.  If  any 
 prtnate perfon  by  meditation^piercmg  more  profoundly  tnto  the  mutuall 
 lotte andajfeUton^of fich a  Sonne  towards  fo  worthy  a  Aloiher,  doe 
 deeme  her  praters  as  forcible  tn  f^tndnejfe  as  if  they  vfere  Commanm 
 dement  s, and  in  th  at  fenfe  call  them  Commandements^accordmg  to  the 
 French phrafe,  Vos  priers  mc  font  dcs  commandemcnts,  that  may 
 be  done  without  derogation  to  Chrifrsfupreame  dignity  ,  and  tvith  high 
 Commendation  of  his  tender  affeEi  ion  i  vntohisreuerendand  befi  belo- 
 uedmother.  Wherefore  to  conclude  this  Eptfile,tf  there  be  no  weightier 
 caufe  then  thid  by  you  heere  produced,  why  you  and  your  adherents  do 
 not  reconcile  your  felnes  vnto  the  Church  of  Rome :  jou  way  fh  only  {by 
 Gods  grace)  become  nevo  men.  tor  we  arefo  far  re  off,f  om  making  our 
 SauioHrChr  ifi  a  Pfeudochrtfi^  or  from  drawing  one  tote  of  excellency 
 
 from 
 
Chrifl  in  effe^  no  Chrlfl*  g  I 
 
 from  his  foueraigne  foveer ^merits ^  or  dtgntty  :  that  Vfeeinthe  very  joints 
 bji joH  put  doxvHCydo  much  more  magmfie  him  theftyofi  do»  For  in  maw- 
 gaining  the  authority  by  htm  imparted  vnt0  his  deputies ^  our  fpiritualt 
 \Magt/iratesy(^  oft  heir  rtferits  andfatisfaSiiorj:  (^e  firjt fay /hat  thefc 
 \hts  feruanti  prerogattues  i>ee  his  free  gift  s^  ofmeere  grace  befiowed  om 
 whom  heepleafeth  j  rvhich  ts  no  (malpraife  of  his  great  Uberalitie  •  AnA 
 withallaffirme^  that  there  is  art  infinite  difference  betvoeene  his  otvnepO' 
 rver^merit  s,  and  fat  is  f action  ^  and  ours  :  w  herein  his  Soueraigne  honour 
 is  prefer  ued  entire  to  himfelfe  withont  any  comparifon.  Now  you  make 
 Chrtjis  authority  fo  bafe^his  merits  and fatitfa^ionfo  meanc, that  if 
 he  impart  any  degree  of  them  vnto  htsferuants^hee  lofeththe  honour  of 
 "^all  from  himfelfe.  tVhereupon  it  folloiveth  inutncibly^  tfyouvnfainedly 
 (etke  Clirift  Icfu-  his  trui  honour ^  and  will  efieeme  of  his  dtuine  gifts 
 ^orihily^youmufl  hold  out  no  longer,  butvniteyourfeluesintheje  nc 
 ^ce£'arie  heads  of  Religion  vnio  the  Caiholtke  Church  of  Rome^ivhich 
 \» highly exaliethhimibothtnhisowneexceHenctef  and  in  his  ftngular 
 '^ifts  to  hisfubte^s. 
 I 
 
 R.  Abbot, 
 
 Heere/W.  ^//2>tf/>tcIIefhvsagoo<ily  and  afairctale  out  of  their 
 )ld  uiu-s  dcuotions,  and  fhcvvcth  himfelfe  more  abfurdlic  and 
 jrofldy  fupprftitious,  then  were  almofl  to  be  imagined  in  a  learned 
 nan.  Jt  is  /iiUnge  ro  vs,that  the  Euangelif^s  and  Apoftles  were  not 
 acquainted  with  this  high  point  of  reltgion,  or  if  they  were  ac- 
 quainted with  it,  that  none  ot  them  fhould  hauc  regard  to  recom- 
 mend it  to  the  Church,  Surelic,  ifthcy  hadbcen  oftheRomifh  re- 
 ligion that  now  is,  they  would  neuer  haue  done  the  V^irgin  Mart 
 rhatcxcecdinggrcacwrongrbut  bccaufe  they  were  not  fo,  becaufc 
 
 Iheir  care  ;Was,  that  God  orelyfliould  bee  aduanccd  according  to 
 lis  word, therefore  M,Bt(hop  th\nkcth  tUem  vnnaturallgrojje pates ^ 
 , » takJniT  It  to  be  a  dtfgrace  to  the  Sonne ^  to  aduance  hts  ovfnegood  Mo- 
 ther. As  for  vs,  wc  honour  fheblcflcdVirgincfofarre  as  God  hath 
 giuenvs  warrant  fo  to  do.  Wee  acknowledge  beta  mo(i  excellent 
 'i.ftrurocntofthc  grace  of  God,  andmoftiughly  blellcd  abnue  all 
 t)ther,  in  that  God  by  her  would  bring  him  into  the  world,  that 
 jhould  beabUffingtoallothcr.  But  yet  wcfav,  that  this  was  a  blcf- 
 ingonclicaccoidingcoihcflcflx,  icwas  nofpirituall  and  hcaumly 
 
»^ugu0.Ae      3i  TheChHrchofRomemaketh 
 
 ^TScAtilrtil-  blefling,  and  bccaufcfpirituull  bicdlngs  are  greater  then  carnaj,we  f 
 riaperapiend)  hold  tlic  V^ipgiii  Alirjf  CO  hauc  bccHc  greater  by  that  that  (liec  had  i 
 ^^acmcf,ie»d<,  according  to  the  fpirit,  then  by  the  honour  that  was  done  her  ac-'  •' 
 carmmChrijli,  cording  to  tie  flcili.  Therefore  S  Jtijiifi^jiith,  xVidt'' Mary  wat\ 
 tr%'^^ZltnihU^orebiepdl;irec€tmn^^  thef^tthofC/srif,  thenhy  conceiumg  thepjh'i 
 Man.eprofuiJec,  ofChriJl%  HcT  neemejje  to  Chrr/f  in  beeinq  his  mother  hadnoihtng  i^oo^  i 
 hclis'cmilZJim  f^^  ^'''»  ^-^^  pyeenot  more  happilj  home  htm  m  her  heart  then  m  htr^ 
 cirnegejiaffet.  wow^^.THis our  SainoLir hiinrclfconfirmttb  iJitheGofpelJ^vvhenf 
 Mai"'.'??*'  being  told  as  hee  was  preaching,  that  \\h  mother  and  Brethren  wei^e  i 
 eLuk.8;ii.  dcrirou> tofpeakewith himjanfwercdas  With  indignation, bW&in 
 chnfii.iatiores  ^  »*7  mother^  and  rvho  mre  my  brethren  ?  He  that  doth  the  rvtllofmy  FaJ 
 fMitalios^&  nu- ffjgy^yfjicfj Pi i-aheaneH^h.^e  is  r»ji brother  andfifter  a»dtjjotber.  ^  Aij 
 ^cft'!ndi;%%ln"ilif^other  and  brethren  are  the fe  which  he  are  the  word  of  God  ar.d  keeft 
 fcdicit  verbi.  jf  .  d  ffg  mallet  h  thefe  other  of  the  greater  worthy  fa  ith  Tertalhan^  and 
 MJd(^-.hh.\,  fhewet  h  that  the  hearing  of  Gods  word  is  a  thing  to  hee  preferred  a  bone 
 ^J^^^^''".''^''«-beeing  the  mother  and  brethren  of  Chrilt.  "  Hee  tranfferreth  thi 
 i'.ioi qitoi magii  names ofkjndredto  them,  whomheeratheriudgeth to bemojlncerevn- 
 proximoi  fro  fide  jQfjffjj  becadfc  off^zith.  whomheepttttcch  inplacff  of  the  other,  not  oi 
 
 ttidicaret,vc.  ,.    i  t  ii  ■   /        i  /  /      •         r  i 
 
 i<ionvt  vermes  tjiors  trtilte  kts  moi  her  and  hts  brethren^  but  as  beemg  of  greater  worth, 
 ^dfniXi*^"^'"'^  So  againe,  when  a  woman  amidll  checompanie  cried  out :  ^  Blef. 
 auk.iiNs.  fedisthewombethat  bare  thee,  and  the pappes  that  gattetheefucke,  to 
 iJc/iriflfNtn  withdraw  the  minds  of  men  fromcarnai  fancieSjhcanfwcrcthjT'M 
 ffjatrii  vterum,  father  ^  blejfed  are  they  that  he  are  the  vrord  of  God  and  k^epf  it ;  s  A^#; 
 %i{'Skio^le-  denying  the  xrombe  and  papges  of  hts  mother  (faich  T'ertu/Uati  Againe) 
 /ignan^,  qui  -vsr-  bpit  (%>''tfy^''^g  them  to  bee  more  happy ^  that  doe  heare  the  word  of  Goa. 
 tZ!!^^Ci"''  "^^'^  happineire  and  heaucnly  bounty  A<farj/  was  al(o  partaker  of, 
 jca^i.traci.jo.  hut  hce  coiifidereth  her  refped-iuelie  oneh'c  vnder  the  title  of 
 tf^S^v'/SSj,  the«:<7f 6ry  of  Chri/i.  Therefore  more  plainely  S.  Anjitn  dcliiic- 
 inde  ixUx  quiA  ^cth  Chrifts  anlwer'.'^yl-/)'  mother  wbomye  cad  blejfed.it  therefore  blef' 
 VinoTiittlnon  fed,  because  [hee  kee^fth  the  wordofGod,  not  becaufe  the  word  becami 
 qHtamiiUver-^  pfjjtnher.  Epiphaniiti  further obfcrueth^that  when  Chrift  another 
 o^ioi  arofa  a  jjj^^j^j^jjfj-j  y^-^^Q  hJQ  mothcr ;  fVomanwhathaue  I  to  dowith  thee'>mnii 
 i  Rp'phan.hxr.n9^  hoHre  is  «o  •  jet  come  :  He  tiiereforc '  called  her  woman, that  none  mi^ht^ 
 KoHputarent  ali-  thinke  too  htghlie  oY  the  holy  yirgm  \  at  prophecy  mgwh^tt  [hottldconU\ 
 qui  nupi  extnft'  ^^  ^^jp,  ■„i(j^  ^,,^^^  ^y  ^-^ff  j  and  here  fie  s,  that  none  a  dmiring  her  (faithl 
 %!gine>»',rm  ''it-  hc){hofildfall  i»toth^  hercfic  and  the  dotages  thereof:  fpcaking  ihcrC 
 
 rem  earn  tpfell.t' 
 
 uir.ve'Mpiophe  -  i       «  .  ,../,„         ■    r       »  -  &. 
 
 t^>!i  ntufuutra.  ej]cnt  in  terra.  feUamm  <K  baeficngmut  vt  m  abqitt  nimiim  amirm  famarat  tft  Imtp^r^i 
 einfq''.iedelirAme?ttiidii<ib<intiir, 
 
I  Chrifl  in  effect  no  Chrtji.  5^ 
 
 :  IS  touching  the  hcrcfy  of  the  Colly  ridians,  who  fct  vp  the  image  of 
 the  Virgin  Aiary,  and  thereto  offrcd  (Coll/naem)  a  cake  in  the  ho- 
 fiourofhcr,  and tncrcofthcyhadth.ir  name.  As  touching  all  this 
 I  blind  dcu  nicin  which  tlie  Papi^ls  hauc  renewed  to  the  fu!I,hce  tcl- 
 Icth  vs,  tlr.t''  />  ts  atoy  ,4n(i  an  oldmues  fil?le  :  an!  askeih  as  wee  do, 
 \^lVhat  ScrtptHTehnthUldvs  anything  hereof f  And  that  wc  may  vn-  \  ^^''^-^fl  i'*'^'' 
 iderftjndiiow  Icualy  Ai.  l^iP^op  bclieth  antiquiue,  inlaying,  that  &am(uLuum 
 \^ntiqMitytearmedthe  f'^trtin  Afary,  Our  C-tdy  and  Qfteene  exal-^''^*'"- 
 
 i       ,     /       -^  ,,  /■    ^         ,     I  :  X     I  n    ^ —    1  ■■         ^^  Scripiurt 
 
 \ted-aboi4e all ijHires of  Angels ^  he  rcalonctn  thus  againlt  that  neredc  ;  lUhtcnanauit. 
 \^  fV/jtcft  of  the  Pfopbetsh^th  taught^  that  aKyman  is  tohworfbtppedf 
 \much  life  a  woTn.in.  And  againe,  "  IfGodmllnothauethe  Angels  to  ta^^prxc^fpu 
 \bee  wor/hipped,  horv  much  more  vctll  bee  net  hiue  the  daughter  of  Anna  l>o'»incmadora' 
 \to  t>etvor(htppcaf  Ana  againc,    LetnomanrvorPttp  Mary  ;  I  fay  ^  not  a  rem  ^ 
 woman,  no  not  a  man :  tb^s  my  fiery  belonaeth  vnto  God,  the  Anvtls  re-  "  f '  •^»g'l'i 
 cetut  not  any  fuch glory .  And  againc,  as  touching  the  name  of  the  ^uamoMMgit 
 Queene  ofbeauen.  he  ad  deth,  p  Let  not  thefe  reomen  trouble  the  xporld : ''"'.  l"fi">"* 
 let  themnotfay,  weedo  honour  to  the  Queene  of  heauett.  Weclee  ho'w>  ■ManamHemo 
 .•larre  EpiphaniM  was  from  the  conceipt  of  thofc  fupcrftitiou^  ^^^  'tuiur^'itno 
 Icries,  which  M.  Bt(hop  here  fo  foicmncly  difcourfcth  vnto  vs.  We  nt^uevimm, 
 fee  how  the  Church  of  Rome  walkcth  iuft  in  the  path  and  ftcppc«  SjJ^.tSrJj^ 
 ofihcfc  herctikcs,  which  were  of  old  condemned  by  the  Church.  ^^geUcapmnt 
 |Thcy  argued,as  A/.  ^//Z'^jp  here  full  fimplie  doth,  from  the  VBrigbt'fZ^^'"^""'' 
 Vuleofcrookedreafon  :  fhe  was  hhbe(ibe/oued  mother ^hee  too(^efleP?of  p  Kcturb^mor.^ 
 per,  be  fucked  her  breffs,  furclic  he  would  bcftow  vpon  her  bts  ^peciall  ^n^w/'avJ- 
 fauoures  ;  hee  would  without  doubt  doc  more  for  her,  then  for  w^^^'^w 
 ftrangers,  to  whom  he  was  not  at  all  be  hold  ing  :  he  w  ould  repler^tfh 
 her  With  fuch  grace  a^  (hould  make  her  fit  for  that  place  which  hec  nc- 
 ^ergauchcr.  Thclc  are  fantafticall  prefumptionsof  fillie  doting 
 women,  and  blind  ignorantdohrels :  they  haue  nofauour  at  all  of 
 fhe  fpiriteofGod.  They  might  vpon  tbcfc  grounds  argue  for  the 
 t)rethrcnandcofinsofChrift,  andconcciuc,  as  the  mother  of  I<?w#/ 
 pndMwdid,  thacbeeinghiskinfmen,  they  fhould  bemorcrefpe- 
 cd  then  others,  and  as  they  were  ncerer  him  in  bloud,  fo  fliould 
 e  preferred  in  dignity  &  place,  and  therefore  ftiould  °^fttoneat  his^  Mat.Jo.:i. 
 )^ight  band, &  the  other  on  bis  left  hand  in  bis  ki»gdome.  But  the  king- 
 dome  of  Chrift  is  not  adminilhcd  by  fuch  fanciej,  neither  do  carnall 
 fitlcsfcructo  nine  preferment  there.  Arid  as  touching  the  blcffed 
 Virgin,  Epipbanifi^  (uithci  againft  fuch  conccipts  obfcrucih,  that 
 
 D  Chrift 
 
 e 
 
3  4  ^^^  church  of  Rome  maketh 
 
 Chrift  ■■  permitted  her  not  to^aptiz,e,  gaue  her  not  power  to  hleffe  his 
 difciplesydidnot  appoint  her  to  raigne  or  rule  inthe  earth  t  huthermly  >. 
 rrnfit  $i>ft dare     ^anlliHcationvfOi^to  be  wadevfiorfhy  ofhis  ki^gdome.  It  was  therefore  : 
 H4'»^>'^o»  .    an  hcrcticiill  deuice,to  make  her  Queene  ofheaHen:  and  it  hath  bene 
 
 te-AHUcere  difa-  r  \      r  •  r »       •    (~"n  -i  i 
 
 jp«/«,,.2»«j«rw«nnceoneot  inetorgcncsor  Ant'cnrilt,  to  attribute  vntohrra  po- 
 m^eraretujjit,    wer  and  authority  to  command  the  Sonne  of  God.  But  M.  Bifhop  tcl-   ; 
 
 feUc^  folar/Upja  .      .  .  i  •     ■  in  r   i  ^l  l  r  i  n 
 
 lanHificatiomm  leth  vs,  that  foftf  ti  no  dottrine ofthc  Rontane  Church,  norfctind  in  all 
 efedtgnam       f^  ^  feYftice. xctknowcth  wcIl  Cfiouph,  that  this  was  the  doiliine  of 
 
 fAStameJJi  regno         '  ^  ^,  i  ■  i     V-  ■  .       n  i        r       •         »» 
 
 iafm.  the  Romane  Church,  and  commonly  found  m  all  her  Icruicc.  Har- 
 
 lots that  haue  little  fhame,  yet  blufh  at  fome  things :  and  the  harlot 
 ofRomc  though  of  an  iron  forehead,  yet  faw  forae  things  to  bee  fo 
 groffcJyblafpheiTiousandincxcufable,  as  that  OncQ  could  not  for 
 fhame  butremoouc  them  out  of  the  Church,  when  queftion  began 
 to  be  made  of  them.  .Juch  was  that  praier  concerning  Thomas  Bee» 
 ketf  which  before  I  mentioned  in  the  anfwer  to  the  Epiftle : 
 7«  ^er  Thoma  fanguinem  qnempro  te  impendif, 
 Fac  nes  Chrijiefcandere  ejuh  Thontiis  afcendtt. 
 
 That  is; 
 'By  the  bloftd  of  Thomas  which  for  thee  he  d.dfpend. 
 Make  vs^  O  Chrift,  to  clime  whither  Thomas  didafcende 
 Which  praier  was  found  in  all  their  portcflcs,  though  now  it  bc< 
 taken  out.  So  they  were  wont  alfo  very  folcmnely  to  fing  through- 
 out the  whole  Church  of  Rome  : 
 
 ^lubefilio,  foelix pnerpera 
 lare  matrix  imper  a 
 Redemptori^&c, 
 Bid  thy  Sonne y  O  hle^ed  Mother, 
 By  mothers  right  commandour  Redeemer. 
 j^futSrM^r-       "^^'^ Duraftsthc  Icfuitacknowlcdgeth  ^ex libru  Ritmlibfu,  ofit 
 ^diibrc^Ri'tu'  of  their  hool^esof  rites  andceremonies^y  which  their  Church  feruicc 
 «/«  ««%«,  ex  ^as  direded.  Yea  M.  Bifhop  himfelfe  v  erie  well  knowcth,  that  the 
 ^uadar^i  words  are  not  to  bee  denied,  and  therfore  as  UHrAm  doth,  fo  doth 
 
 tmadtsi  heealfo  make  a  fauourablc  conftruflion  thereof,  that  the  Author  of 
 
 th^  pi  aicr,  deemed  the  Virgins  prams  to  her  Sonne,  to  bee  as  forcible 
 in  kindneffe^as  if  they  were  commandements,c^  tn  that  fen fc  called  them 
 commandements,   ThuszsM.  Harding  vndcr  a  colomoi  ^  fpirituall 
 fu/oftlfJ'f"ie-IP^''f*"i  andda/ltance ;  fo  thcfe  men  vnder  opsnion  ofkjndnefe,  doe  la- 
 gi.fm.3i.        bour  to  bide  open  blafphcmic  and  fpirituall  idolatrie.  They  fticke 
 
 not 
 
X  Htflor.ficuH' 
 dtim  ch,r»m 
 
 commetnor; 
 
 Chrtjlin  effe^  no  Chrtjl,  3  j. 
 
 nottofpeakcapparantly  cothc  cicrogation  of  the  Sonne  oFGod, 
 and  then  tiirnc  ic  to  matter  of  icO,  Iikchim  ofwhom  Solomon{^tz~ 
 kcth,  who  ""f^intng  htmfelfc  mad,  c.jflcth  firebrands,  arrowesand  «P'**i^' «'.»*. 
 deadly  to0l€S,  andthen faith,  j^m  not  lirtfport  ?  Cut  how  ill  their 
 ifportingconrtiudionfittcthwith  the  humour  of  thofe  times,  let  it 
 -appcarc  by  anoth.rhymncot  theirs,  which  will  not  bee  fo  anfvvc- 
 rcd: 
 
 *  Gattdetifatrofja  coeltca  \exHltandomagniF.ca 
 Dettm  ttitimfalutarem  qui  te  fecit  (ingHlar  em. 
 THanciUant  leju  Cbriflt  te  vocare  votuifii : 
 Se^vt  docet  Ux  dtftma^  tu  ipflui  es  Domina. 
 Namiwhabet  ^ ratio y  rt$atremprdejjefili9. 
 Ergo  oru  fupplicit  er  c^  prxcipeffib/tmiter, 
 Ft  nos  in  mnndi  vefpera  ad  regna  ducat fuprema. 
 That  is  to  fay  : 
 Be  gladO  matron  heanenlj/^and  vfiih  reioic'tyi^  maantfe 
 7hjf  God,  thy  Sauior  who  thee  hath  fingled  out  in  dignity. 
 The  handmaiden  oflefm  Chrtjl^  thyfeife  to  call  thou  rva^  content ; 
 But  thou  his  Lady  mijlrejfe  art*  as  teacheth  Gods  commandement. 
 For  right  and  reafon  doih  require^  the  mother  be  aboue  the  Sonne  : 
 l*ray  therefore  as  a  fuppliantj  and  command  m  a  higher  one, 
 Thatinthe  endof  this  tporldsdaiet, 
 He  bring  vstohis  heauenly  totes. 
 ,      Hccre  isthenr/^^randrtf/«/c>«,  and  Gods  commandemeut  to  ap» 
 ^roucand  iurtifie,thatthe  Virgin  CMary  as  the  Mother  {\\om\<\  hauc 
 power oucr  her fonnc,  and  authority  to  command  him.  And  to 
 nootherpurpofefoundcth  that  which  A-l.  Btfhop  acknowIed<'eth, 
 as  being  yet  in  their  vfc,  ''  Monjlrateejfematrem;  Shewthyfelfeto 
 be  a  mother.  Hec  faith  it  is  not  added,  by  commanding  thyfonncj  but  y  /«*rww. 
 hec  Qiould  haue  told  vs  how  otherwife  itfliould  be  meant ;  bccaufc  ^''^^'^''■fi"'* 
 |wcc  know  not,  nor  can  concciue  in  what  meaning  they  {hould 
 kqucft  her  to  flicw  her  felfc  to  bee  his  mother,  bur  oiicly  vpon  opi- 
 nion of  fome  motherly  fuperioriiic,  and  authoritic  to  command* 
 fiim.   For  as  for  that  which  he  faith  followcth  in  that  place,  Sumac 
 bertepreces  qui  pro  nobis  natwtuliteJfetuWi  Letbimby  thee  receiue 
 vur  praters  yivho  for  vsyeelded  to  be  thy  fonne  \  it  giucth  vsnolight  at 
 ^Iltothecontrarie,  but  that  (hec  fliould  fh-w  her  motherly  com- 
 and,  by  caufing  hino  co  accept  the  praicrs  that  arc  made  vnto 
 
 D  z  him  J 
 
 r 
 
1 6  The  Church  ofRdme  mahih 
 
 him;w'hichhc  fccingjtranflatcth  the  words  faifiy,  Prefentour  pYAi- 
 ersvntohim,  &c.  And  thus  thecommon  people  were  pcrfwadcd 
 by  themandrpccially  women,  that  they  hadbetter  hope  and  rea- 
 dicr  acccffc  to  God,3nd  more  allured  fafetie  by  our  Lady,thenihcy 
 hadby  the5oDneofGod,  Andno  marucll,  when  they  hf  ted  her  vp    i 
 intothefeatcofChrittj  and  inuertcd  her  in  their  publike  fcruice,    i 
 with  all  the  tiilesof  mercy  and  grace  that  arc  proper  vnto  him. 
 Now  therefore,  M.  Bfjhop,  there  is  caufe  lufficieflt  forvstofor- 
 beare  to  bee  reconciled  to  the  Churchof  Rome,  which  vndcr  pre- 
 tence of  magnifying  Chrift,  hath  put  the  Pope  and  the  Virgin  Ma- 
 rie, and  the  reft  of  the  Saints  in  the  place  of  Cbrjft,  an3  colourcth 
 her  Aniichnrtian  prcfumptions,and  vfurpations  vndcr  the  feigned 
 title  ofthe  gifts  of  Chrift.  You  deuife  what  you  lift,  and  fill  the 
 Church  with  your  abhominations,  and  v(e  the  name  of  ChriH  as  a 
 c.'oakctocoueryourfijthincfleandlhamc.  if  they  came  naked  in 
 their  owne  likenefie,  all  men  would  detcft  them,  and  detcft  you  for 
 perfwadiog  theni ;  therefore  it  is  the  policie  ofthe  whore  of  Baby- 
 lon to  offer  the  "^  filthinejfe  ofher  forme Ations  in  the  golden  cu^  of  the 
 namcofChtift,  that  the  glorie  ofthe  cup  may  bewitch  them,  not 
 tofufpcilanypoifontobec  contained  therein.  As  for  vs,  wee  e- 
 fteeme»fthc  power,  merits  and  fansfadilion  of  Chrift,  as  hee  him- 
 (elfc  hath  taught  vs  to  eftecmcjwe  afluaic  no  patt  or  parcell  thereof 
 to  our  fellies,  becaufe  by  theletters  patents  ofhij  GofpcU  we  hauc 
 no  warrant  loto  doe.  Beeaufc  then  wee  vnTcignedly  fecke  the  true 
 honour  of  Icfus  Chrift,  and  cannot  brookc  the  difhonour  that  is 
 done  vncohim  in  the  Church  of  Rome,  vPider  the  counterfeit 
 tcrme&oftiis^/ww|^//V/,  wee  make  choice  to  hearken  to  the  voice 
 *Apcc,T8-4.     ofGod,  *  Come  OH'  ofhrr^  ntypeo^le/indhenot^artaJzersofherJimes^ 
 lefiye  h  partakers  of  h''r  p/agttes. 
 
 M.BISHOPS  ANSWER  TOM.  PERKINS 
 
 Preface  to  ihe Reader. 
 
 VP  on  If  our  pre  face  to  the  Reader  I  mil  noiftandy  hecmfe  it  toucheth 
 nopointofcontruHtrfie  :  let  it  he  declared  tn^opir  next^  what  you 
 meane^  when  you  defu  e  your  refonrcd  Cathdikc  to  hold  the  fame 
 nectdarie  heads  of  Hii.yon  with  the  Redman  Church  for  tf  the  Ro- 
 man Church  dothtrrc-  in  the  matter  of  fait  h^  and  iaJltpcAtion  ;  tnthe 
 
 number 
 
Chrijl  in  effect  no  chriji.  ^  -j 
 
 MOnheYAnA  venue  of  the  Sacr^mems  •,  in  the  hookjs  4nd  interpret  4t  ton 
 of  the  word  of  God ;  if^je  ruz^e  the  foundation,  and  wake  Chri(l  a  P feu- 
 do  chftff,  and  tin  idol ;  to  omit  tiventie  other  errors  m  fubftantmlhoints 
 cffatihj  Oi  tnthisyonr  imxlldtfcourfe  yon  would  perfvade:  there  mil 
 \rem4ine  vert^fexv  neceffarie  head/  of  Religion  for  them  to  a^ree  in.  And 
 he  yottwellalJured,  that  you  are  fo  xvide  from  winniy^g  CathoLkes  by 
 ^thisyour  vforke^to  a  better  itl^r.g  ofyourReUoyen,  thatyouhaue  taken 
 \the  hsgh-n>ayjo  leadethemtoufarre greater  dtfl.ke  oftt ;  by  teachings 
 ^  that  info  many  mater  tall  points  itdtfferethfo  farre  from  theirs.  For  all 
 Cat  hollies  hold  for  mo/i  .Jfured, th.it  ivhich  themofianctent,  learned 
 laud  holy  Doctor  Athaiialiiis  <«  h/s  Creed  deltuerethtn  the  z.verfe: 
 'Which  Catholikc  Faith  vnlcllc  cuerv  man  obfcrue  wholly  and  in- 
 julolably  {not  cmtitina,  or  /hrinki*>^  from  any  one  ariicleoftt)  without 
 Idoubt  he  (liall  perilhcucrlartingly.  //S.Bafil  that  reuerend  and 
 %leffed  Father  of  the  Church.^  doth  hold  tt  the  duty  ofeueriegood  ChrU 
 (iian,  r. it  her  toloofehis  life,  then  to  condefcend  to  the  alteration  of  any 
 one  fj liable  in  matter  offatth : you  may  befurethat  rve  Catholikes  can.  lhtoi,i,.U(.caf, 
 not  but  cary  a  very  bafe^onceipt  of  your  doElrine ;  rvhogo  about  vnder  '^' 
 the  ouer.xvorue  andthreed-bare  cloah  of  reformation^  to  deface  and 
 torrupt  the  purer  and  greater  partofChriflian  Religion  xfpecially  when 
 \iheyfhallperceiue  the  mo/l  points  of  your  pretended  reformation^  to  be 
 \iothing  elfe  but  old  rotten  condemned  herejtes,  nevf  fcouredvp  andfur^ 
 ^uPtedt  and  fo  />#  (hes»  made  more  faleable  vnto  the  vnsl^lfuU^  as  in  thU 
 trtatife ^adbe pronedtn  euerie  Chapter, 
 
 I  R.  Ac  DOT 
 
 170urdemaund,iW. ^//Z'tf/jjisalrcadic  fatisficd before.  M.Per'. 
 iX  i^w/by  thofc  neeejfarie  heads  of  Religion  ,vndcrRindcth  Cuch 
 general groundsasftandvnqucftioncd  betwixt  vs  and  the  Romifh* 
 Church  ,  which  for  the  matters  handled  hcc  commonly  fcttcth 
 downc  by  the  name  of  our  confents  in  the  cntring  of  eucry  quc- 
 (lion  .  There  arc  fomc  maine  points  of  dodlrinc  to  which  the 
 Church  of  Rome  fubfcribeth  as  well  as  we.  The  Reformed  Cacho  • 
 like  IS  ftijl  to  hold  thofe,  though  hee  depart  from  the  corruptions 
 indabhominations,to  the  maintenance  whereofthc  fame  Church 
 pfRomedorh  wickedly  mifapply  them.  Asforhis  ip/tow^^^/C**- 
 ^holtkes  tothehkjngofour  Religion,  I  atfurc  myfelfethat  you  Af. 
 /j^'tfp  y  our  fclfc,  and  your  friend  of  good  intelligence  and  iudgc- 
 
 D  3  mcnt, 
 
3  8    The  church  of  Rome  maketh  Chrijl  in  ejfeB  noChriJi. 
 
 ment,  were  iealous and  doubtfull  thereof.  His  plaine  debaringof 
 the  points  in  qaeftion,  laying  open  the  abfurditic  of  Popcrie,  and 
 clearing  the  dodrineonourpart,  from  thofc  lies  and  {launders 
 wherewith  in  corners  you  labour  to  deprauc  it,  might  fecme  vcrie 
 likely  to  drawe  many  to  the  knowledge  and  approbation  of  the 
 truth.  Itniculdfeemejthcrewas  fome  fore/or  that  both  you  and. 
 your  friend  wcrefo  careful  to  apply  a  plaiftcijbutyour  plailler  by 
 the  grace  of  God  wil  makeyourlbrc  a  great  dcalc  worfe,\vhen  men. 
 fhal  further  fee, how  fmcercly  he  hath  dealt  to  dcliucr  truth  our  of 
 the  word  of  God  and  dodnneof  the  ancient  Church  ,  and  what 
 bafe  geere  you  haue  brought  as  the  marrow  and  pith  of  many  large-, 
 volumes ^^0'[  thecontradid:ing  and  oppugning  oi  it.  The  more  and 
 greater  the  points  are  of  difference  betwixt  the  Church  of  Rome 
 andvs,the  more  doth  itconcernc  your  Catholikes, if  they  tender 
 their  owncfaluation  to  looke  into  them^  which  if  they  doe,  theyi 
 will  ceafe  to  thinkc  bafely  of  our  religion  ,  and  will  begin  to  ho- 
 nour it,  and  imbraccit  as  the  truth  of  God  .  They  will  fee,  thafc 
 there  is  in  it  a  true  reformation  indeed,*  iuft  departure  from  the  : 
 horrible  idolatries  and  fuperftitions  oftheRomifh  Synagogue.and 
 itfhallgrieuc  them  chat  they  haue  fo  long  dilhonoured  God,  by. 
 holding  fellowHiip  with  him  who  hath  no  true  fcllowlhip  with  le- 
 fusChrift.  That  you  thinke  bafely  thereof,  M.  Bifhopywcwondct 
 not.  Hethatdoatcth  vpon  a  harlotjiswonttofcorneand  thinkc 
 bafely  ofhonef}  matrons.  The  Scribes  and  Pharrfc-es thought 
 bafely  of  our  Sauiour  Chrift :  no  maruell  ifyou  doc  the  like  of  the 
 Gofpell  of  Chriftjwho  liue  and  thriue  by  traditions  as  they  did.  As 
 (ox  oldrottencondemnedherefies^  how  filly  a  man  you  haueHievvcd 
 yourfclfe  in  theobie<5Ving  thereof,  it  hath  appeared  partly  already 
 *in  the  anrwercofyourEpiftle,  and  (ball  appeare  further,  God  wil- 
 ling, in  the  anfwere  of  your  booke,  and  wee  will  expedl  hereaftetj 
 that  you  learne  more  wit,  then  to  babble  and  prate  of  hcrcfics^you 
 know  not  your  fcife  what. 
 
 THE 
 
That  Rome  is  BahyloH^  and  the  Pope  j^ntlchrtjl.        5  9 
 
 THE  THEAME    OF  M.   PERKINS 
 Prologue. 
 
 indl  he/ird  another  voyce  from  heauenfay  ^  Go  out  of  her  my 
 people^tkityou  be  not  partakers  of  her finnes^  andreceiue  not 
 of  her  plagues.  Rcucl.  I  S.  5. 
 
 M.  BISHOPS  ANSWERE   TO   M. 
 P^r/^wj- Prologue.   Sc(^.  i. 
 
 THe  learned  hrow  it  to  he  <t  faulty  to  ma\e  ttoat  the  entrit  vnto  our  Ex0nlium  Cm- 
 difcourfe^  which  may  as  properly  fit  Ijim^  that  pleadeth  a^atuji  vs  :  ^'"' 
 
 j  hut  to  v(e th.it  for  oHrpoeme^rvhichintruefenfe  hath  nothingfor  vs, 
 
 1  nay  rather  beareih  flrongly  for  our  aduerfarie,  mvji  needs ttrgue  q;  eat 
 vfant  of  indgenient  :  Such  is  the  [entence  abotte  cttedont  of  S,  John 
 ^;M.  Pcikins.  for  it  being  truety  Vnderjiood,  is  fof arte  off  from  ter- 
 rify iny  any  one  from  the  Catbol-ke  Roman  Cht^rch,  as  it  doth  vebe- 
 meit/y  exhort  aII  toflie  vnto  it^  by  for  faking  their  mckedcompanie  that 
 
 j  are  bonded <tgat>:fitt .   For  by  the  purple  Harlot  in  that  place  is  Jtgni. 
 
 I  f.el  (dsfhallbe  prcued  prsfcntlj)  theRomtin  Empire ^  as  then  it  was^ 
 the  l^HHC  of  Idols ^and ivith mo^ bloudie /laughter  perfecuttng  Chrtfts 
 SAints :  Thofeofthe  Church  of  Romebein^  as  nearefl  vnto  it ,  fomofi 
 fibteti  to  that  facrilegioHS  btticherie*  H'hereforethatvoyce  vchtch  S. 
 John  heard  fay.  Go  our  of  her  my  people,  that  you  be  not  partakers 
 
 I  of  licr  Cmnciy&LC\can  haf<e  none  other  meaning,  then  that  all  they  who 
 
 •  ,  dffire  to  be  Gods  people^muft  feparatethemfelttes  w  faith  andmannerf 
 
 from  them, who  bite  andperfecute  the  Roman  Chnrch^as  did  then,  the 
 
 Heathen  Ewperoursy  andnovn  dn  atlHeretikes  :  f^nleffe  thtyxftllbe 
 
 partakers  of  their pnnes,  and  confequently  of  rheir plagues .  This  (hall 
 
 yet  appeare  msre plainely  in  the  exan'tnation  of  the  Chapter.  Where 
 I  mil  de  ale  fnendly  wtth  my  aduerfarie^  and  aduantage  him  all  that  I 
 can ;  that  allbeinggiuen  him;trhich  is  any  ivaj  proba b'e ,  it  may  appeare 
 more  euident\y.,ho\v  little  he  hath  to  anypurpofe  out  of  this  place  of  tixe 
 y^pocalypfeywhereofall Prot eflMnt s  vaunt  and  brfgge  fo  much  both  in 
 thhr  bookes  andpuJpits .  Welltheny  I  will  adratt  that  in  the  ly.and  iS. 
 Chapters  of  the  Keuelation  by  the  whore  of  Babylon,  is  vnderflood  the 
 Rotfian  fiate  andrcgimfnt:  tvhtchin  Uivfulldtfputationf,  they  are  not 
 
 i>  4  able 
 
40      ThAt  RirnieisB^hyloHjAndthe  Pofe  Antichrtji, 
 
 able  to  frofts:  themofi  ittdicious  7)oSlor  S.  Auguftinc  ,  anddmers  o- 
 thers  of  the  ancient  fathers  yVOith  the  /earned  troupe  of  Utter  fnterpre- 
 ters,  expounding  it  of  the  whole  corps  and  fociette  of  the  rvtc^ed,  Ani 
 as  for  the  feauen  hils  on  the  vehich  they  lay  t  hiir  foundation,  t  hey  are  not 
 to  be  taken  laterally  :  the  AngellofGod  tnthe  very  text  it  felfe  inter- 
 pret tngt  he  feuen  heads  of  the  beaft^  to  bee  afveHfenen  Ktngt,  nsfeuen 
 htls.  Bat  this  noivctthjianding  to  helpeyou  forward^  I vptll  grant  ityou^ 
 becaftfe  fame  good  writers  haue  fo  t/d^n  it :  and  therefore  omtt  oi  im- 
 tertinent  that  which  yott  fay  tn  proof  e  of  it  What  can  you  tnferre  here, 
 unto  ?  Marry  {hat  the  Roman  Church  is  that  whore  of  Babylon,  Faire 
 andjoft  gooi  Str^hovpproue  you  that  I  Thus,  The  whore  of  Babylonu 
 a  (late  of  the  Roman  regiment ^  ergo  the  Roman  Church  is  the  whore  i 
 of  Babylon.  fVhat  forme  of  arguing  call  you  meihi^  f  By  the  likefophi- 
 picationjoH  may  proue  that  Komulus  4«<iRcrnus  '^ere  the  purple  : 
 \\iLv\oUwhsch  toafflrme  were  ridiculous ;  or  {whtch  is  impioni)that  the 
 mojl  Chriflian  Emperours  ,Con{\:int\ne  4»^Theodolius,  werethe  i 
 whore  of  Babylon ,  hecaufe  t  hefe  held  aljo  the  flate  of  the  Roman  Ern- 
 pire  and  regiment.  To  make  pjort^the  feeble  force  of  this  re  afon  lieth  in 
 thie:  that  they  who  bold  the  jidte ,  and gousrne  in  the  fame  kj^gdemef 
 mufi  needs  beof  hke  affetiionin  reltgton\which  if  it  were  necefarte, 
 then  did  ^ueene  M^nc of  blejfed  memorie^  andherft^ler  Elizabeth  : 
 carrie  the  fame  minds  towards  the  true  Catholtke  fai.h ,  becaufethey  \ 
 fate  in  thefame  chaire  of  ejlate^  and  ruled  tnthe  fame  ^tfigdome.  Seel 
 prayyouwhat  aihamefullcauillthi^ iSftoraife  juckourcrtetvpon,  t/i 
 Jimple  Logician  would  blufh  to  argue  tn  the  paruiesfo  loo'^ely  :  andyet 
 they  that  take  vpon  them  to  controle  the  learnedfl  in  the  world, of  ten  fall 
 intofuch  openfallacies»fVellthen^  admitting  the  purple  Harlot  to  fiini' 
 fie  the  Roman  ftateyrre  do  fay  that  the  Jiate  of  Rome  mptft  be  taken  as  tt 
 ivas  then,  w  hen  thefe  vpords  rverefpokfn  of  it ',  that  is^Pa^an,  Id^'Ut  roui^ 
 anda  hot  perfecutor  ofChrtjiians   Such  tt  hadbene  a  little  before  vn» 
 derthat  bloudie  tyrant  ^^:^o^  andthen  tvasvnderT) MTWixiin  :  which 
 we  Cjnfirme  by  the  authoritie  of  them  who  expound  this  parage  of  th§ 
 Reman  fiate.  The  comment  arte  on  the  Apeculjpie^vnder  S.  Ambrofc 
 namefatth  ,  Thcgreat  whore  fometmif  <.U;thfignifieRomc,  Spe- 
 cially which  at  that  time  u  hen  the  Apcftic  wrote  this,  did  pcrfc* 
 jnCap:iyi,       cutc  theChurch  of  God :  butothcrwift ,  dofb  fignific  the  whole 
 cidc  of  thcDiucl),  And  S.lcromc  who  appltet  h  the  place  to  Rome,af. 
 loHirh      '      firmethj  that  fliehad  before  his  daycs  bioitcd  out  that  blafphcmic 
 
 written 
 
Thdt  Rome  u  BAhylon^  And  the  Pope  Antichrijl.         4 1 
 
 writcen  in  ha  foreUeAdyl>ccjfi/ethe;j the  fl.ite  t;vm  Chnjiia,  which  he* 
 
 fore  had  been  Heathen :  fo  that  vmo  the  part  ie  P^gaHj  andmt  vnto  the 
 
 .  I  Church  of  God,  heeafcrtheththefeivorks  of  the  wicked  Harlot  :  whtch 
 
 I  atfe  the  very  text  itfeffedoth  co-tmrtce:  font  h(tih,  That  Oic  was  drunk 
 
 wif  lithe  bloud  of  the  Martyrs  of  Icfijs.   NowtheChnrch  of  Rente 
 
 I  had  not  theyth)  iheconfeffionofall  men,  dratrnc  any  bloud  of  Chrifls"^ 
 
 I  Sutnt', but tntejitmonie  of ht^  truth .h.idporvred out  abundance  of  her 
 
 befi  bloud .  J  therefore  it  is  mofl  mAntfeji  jh.tt  the  harlot  could  notfqnt- 
 
 fie  the  Church  of  Rome  Jo  pure  and  free  from  jltughter:  but  the  Roman 
 
 1 1  Empif  ejvfhtchivas  then  full aorged,  with  tha{  mo(l  innocent  and  holy 
 
 I  blotti.   Againe,  thatwhoore  is  expounded,  To  I  c*  a  citie  which  had 
 
 '  kingdomcjoucr  the  Kingsof  the  earth  But  the  Church  of  Rome  had 
 
 then  nol^tngdomouer  the  earth , or  any  temporall  dominion  at  all  but  the  ^ 
 Romane  Emperours  had  fuch  foueratgne  conmAndement  oucr  manie 
 KirKTS:  when  fore  it  mttfi  be  vnder flood  of  them,  and  not  of  the  Church. 
 Now  to  tai^e  km'idomc  not  properlie  for  temporall  foueratgnty  ^  but  for 
 jfirituaUiu'ifdiSlton.a^fomefhiftersdo,  is  tofli  tvtthoHt  any  warrant 
 fromthenatittefigKfficattonoftheivord,  Vnto  the  phantaflicallandvo- 
 lH*)tarie  tm.igtnatton .  And  whereas  M.  Pcrkmsf^th,  pag.  5.  that  Ec- 
 I  clcfiafticall  RomclnrcrpcitofibtCjprinccIy  dominion,  andcrucl- 
 I  ticagainrttheSaincs,  isalloncwith  the  heathcnilli  Empire  ;  hee 
 bothfeeketb  fo  deceiue,c^  it  great  lie  decetued:  hewoulddecetue^in  that 
 I  hedothapplyv(>ordsfpokenofl<ome,aboMeisoo.yeeresago,  vnto  Rome 
 I  A4it-!satthisd4y:andyet  if  that  were  granted  him,  heerreth  fouly  in 
 j  enerie  one  of  his  particles.  Forfrfl,  touching  prmcely  dominion,  the  Ro- 
 I  mane  Empire  heldt'^en^  all  Italy,  all  France,  allSpatne,  all  England^  4 
 j  great  parte  ofGermanie,  of  Aflayand  alfo  of  Africke.  hauing  their  Pro» 
 I  co»fuh,and other principall Officers tn  ail thoje Countries ,  drawing  an 
 I  hundred  (hot4 find  millions  in  money ,  and  many  oth  er  commodities  aut  of 
 I  them:  Wherefore tn princely  dominion,  and  magnificall  flate,  it  fur- 
 I  mounted  Ecclefaflicall  Rome  [nhtch  hath  not  temporall  dominion  ouer 
 i  theone  halfe  ofthat  one  ktngdome  of  Italic)  more  then  an  hund*-ed  de* 
 j  grees .    And  »w  forperfecutm,  the  Lmpirefl  le^  and  caufed  to  be  flatae, 
 j  more  Saints  of  Goitn  onejecre,  then  the  Church  of  Rome  hath  donCy 
 '  §f reprobates  and  objimate  heretikes^tn  xdoo. jeeres, 
 
 R.  Ab. 
 
4'2       That  ^ome  is  BahyUff^  And  the  Pofe  L^ntkhriji, 
 
 R.  Abbot. 
 
 \7T  TEefeethat^.^.y^o/)  hathfomc  skill  in  Oratory,  but  it 
 '  V  fccnicth  he  hath  learned  one  precept  aboue  the  rclt  of ^AT. 
 tenmtionox  dimittmion,  lo  giue  fcmblance  of-  making  light  of  his 
 aducrfaricsargumcuts,  and  not  to  be  touched  therc'.vith.whcnnot- 
 withltanding  hec  is  galled  .with  them,  and  wounded  at  the  heart* 
 OfthisleHonhcc  maketh  gpodvfe  throughout  his  whole  booke; 
 but  here  in  the  beginning  hauing  his  wits  yetfrc(h,  hccgocthforae- 
 vvbat  beyond  it,  and  wi!l  make  his  Reader  belceuc,  that  that  text 
 of  the  Apocalypfe,  which  M.  /'^rj^/w  propounded  for  the  matter  of 
 his  Prologue,  Goe  out  of  hermy  people^  (frcMiohtxtd'onx  making 
 againft  them,  as  that  ills  ana  Juertifm^nt  to  all  men  to  forfake  the 
 focieticandfcllowfhippeofaUthem  thatfhewthemfelues  aduerfa- 
 rics  to  the  Church  of  Rome.  The  Apoftle  teilcth  vs,  '  There  mufl 
 be  hereJteSf  that  they  which  are  approued  may  be  knovtne.  Bccaufc  there 
 muflbee  hcrejtes,  there  inuft  bee  heretickes,  men  giucn  vp  to  repro- 
 ^)atcrenfe,  obftinatcand  wilfuil  in  thdr  wicked  fancies,  eurntbcn 
 whcnthey  are  ^  condemnedm them[elHes.O\i\\txvi\[c(\xch  is  the  light 
 and  euidencc  of  Scripture,  in  dire£^ing  that  admonition  as  a  caueat 
 againrtthc  Church  of  RomCj  at  lcaf!wifeto  eucric  mans  cics  and 
 fight,  there  is  that  probabilitiethercof.asthat  a  man  would  not  bc- 
 leeue,butthat  the handlingof  this  poiot.rhouldhaueniade  J/.  5/- 
 yZ'5^  to  tremble  and  feare,  and  to  furceafe  from  going  any  further 
 in  the  reft,  specially  feeing  that  for  the  fafcgard  of  brs  minion  of 
 Rome,hecisfaincto  gocfodiredlyconMane  to  the  cuidence  that 
 ftood  againfl  him.  Yet  wee  f;  e  how  giorioufly  hce  carieth  himfclfe 
 heerc  in  the  beginning,  and  maketh  fhew  of  great  largeffe,  and  of  , 
 giuinghisaduerfariealltheaduantage  he  can.  But  let  him  rcmem- 
 '^^'  ber  what  »S*o/^«;<?» faith,  *"  Amanthatboaflethcf-^alfe  liberaltty.  Is 
 •like cloud; and  xvtnd  xvtthotn  raine.  His  words  (hew  more  courage 
 then  wife  dome,  andheegiuethhisaducrfarie  no  aduantage  at  all, 
 but  what  hec  mufthaue  whether  hec  will  or  not.  The  qutfiion  15, 
 whether  i?^^7/«»  and  the  whore  of  Babylon  mentioned  in  the  Re- 
 uclation,  be  to  bee  vnder  flood  of  Rome  or  not?  Hee  aliedgcth  out 
 ofy^«(?/'«,  andfbmeother  ancient  (though  not  indeed  fo  ancient^ 
 writers,  and  outof<<  learned  troupe  of  later  interpreters ^  as  it  plea- 
 fcth  him  to  tcrmc  them,  that  by  Babylon  \%  vnderiiood  the  whole 
 
 ^orfs 
 
 i 
 
That  Rome  Is  Babylon,  and  the  Pope  Antichrijl.        4 ) 
 
 «r^.f  and  [octette  of  the  melted.  But  his  maidcr  Eel/armi'jeluumg 
 mentioned  that  cxpo(itioi)  for  anfut-r  to  our  obic(i>ion,lcjiicrh  it, 
 and  fdith,  **  //  rntty  he  faydja»din  myindgement  better ^that  by  the  bar-  <^  BelUmM 
 htitvnderftaodK&me.  So  had  be  before  fay  J,  t\\2nS.  lohn'  decU-  ,^"fea"dod!a 
 Uth.  that  the  xpomnn  is  the  citiethAt  fitteih  vponfeuen  hilsythm  *^((aith  /•''>'>  ^  "«" '«"' 
 he)  kor/je.    Ihc  vciy  ciccrcIt^lK  of  ihc  tiuth  made  hiiu  toco  ifclie,  „ie,'tnctr>t,n- 
 ithacinthe  dckription  ni  the n^hore of  Babj/on  Rome  niultncccf-  '<'%K';'''*w». 
 jfarily  becvnderrtood;  licn^uli  niiftctherwiicashccnfii^hr.buthe  Exp'ultmSie- 
 ifdwchat  todcnic  this  would  Ice  no  fliift.  Yc.iandtiiecxDv^fition  ""^'T'^'^rJ/em 
 ithat /!/.  ^///^^/)bringcth,  makc-th  nothing  rotlic  contrane.  for  dJ (uper ftfttm . 
 I  although  vve  vndcrUand  tliac  Babylon  do  impoit  the  nholc  corfs  «>'''*''' 'I' ^0. 
 \^d(oc/etjfoftheivicked,ycZ\\c  ire d\i'otovndcil]indyih2tth\s  corps  "    \   o 
 ■  a^djocittie  hath  a  head  ,  from  whence  the  name  is  dcri  icd  to  ihc 
 whole  body,  and  therefore  the  notification  of  the  body,  fpxiajlr 
 I  being  a  body  fo  con lufed,  mull  needs  be  by  thcdcfcription  of  tlic 
 '  head.    Tiieartirming  I  fiy  of  Babylon  to  be  the  whole  corps  iindfo^ 
 cietic of  the.vtckjd,  doth notcxckidc  Rome  fiom  being  njcant  by 
 ;/;:•  irhore  of  Babylon,  becaufer^r  head  is  ncccdanly  implied  in  the 
 whole  body,  and  Romcis  defcribed  andfct  forth  vntovs, as  being 
 j/^r^f4iotthatfocietic.  And  thatr/?<f/>r4^  is  here  properly  meant, 
 iisinuincibly  maiiifcft,  becaufe  thelpeechis  here  oi^  her  that  ma-  /Apoc.i4.8.&. 
 l^th  all  nations  drHnk,<vtth  her  formcatt-yns^gind  isthcrcforc  to  bcdi-  '^**- 
 jltinguillicd  ^xoiVi  the  body  ofthemckedofallnattans;^h\Q\\  arc  made 
 Idrunkcbyher.  But  for  declaring  of  this  point  i'.y^^y^m  infundric 
 placesdiuideththcwiiolcbody  of  mankindby  ^CA'Ocitjej,^^^-  fi  •^»i'*fittt 
 '  Ion  and  Hierufalem^  comprehending  vndcr  the  name  of  Babylon  all  u  fdcmT>fp/al. 
 nhatliue  according  to  the  flefh,  and  vnder'ihenamc  of  Hterttfa-  6^.D:,as.!/i,us 
 j/fw,  all  that  liuc  accordmg  tothcfpirit. ''  The  lone  of  the  rvor  Id  ma-  o^Lmw^w*/^' 
 keth  Babylon  ,  and  the  ciazcns  thereof,  Thelom  of  God  makeih  iii-ru[<iUm{». 
 I  Hierttfilem  and  the  citizens  thereof.  This  earthly  citie  being  the  iyl,Iw /i«?«- 
 j  whole  corps  and  focicty  ofthc  wicked, take  th  the  name  of  it  from  \"''  ^""J'' j^^ 
 \B4bylont.\\e  great  Citie  cfAlfyria,  which  was  for  thctimethepiiii-'ido^"i^'/«''  * 
 cipall  partihercoF.'  /«  Affyria  (faith  S,  AtSm)  ureuatledtbe  dot>ii-  ^Jyr':'fr*»A' 
 j  men  of  the  wtck^acttte ;  the  bead  thereof  xvas  Babyion;ahoJe  name,thnt  wi;:i.c  cmaam: 
 !  UyConfuj7on,fitteththe  citte  of  earthly  kind  and  difpofttton.  That  Ba-  ^"'"'J'J;'"'** 
 I  bylon  wholy  fauourcd  of  the  flelh,  affecling  altogether  the  liatc  ,u/te^igit''"!i' ' 
 I  andkingdome  of  this  world,  fuHof  abhominablc  idolafrJv.',couc-^''^'^^^^''^']J^ 
 I  toulQCirc,pride,crucltic,vnclcancandfiIthicIufl,pcrfccucionand  tjho^j„/io.  '  "" 
 i  hatred. 
 
44       '^^^^  ^^^^  ^  Bahyh^j  and  the  Pope  Amichrift. 
 hatred  towardi) the  people  of  God, whom  it  held  along  time  in 
 fubicdion  and  bondage  to  it  felfc.Now  as  that  Babylon  being  the 
 mofl:  auncient  (late  ofearthly  minded  men,  was  the  head  of  that 
 companie  and  focicticof  thcwickcd,  notbecaufcall  vniueifally 
 were  outwardly  fubiecl  vnto  it,  but  bccaufeall  were  ioyned  in- 
 wardly in  conformitieofafFcdiion  with  it;ro  Rome  arofc  vpafter- 
 k  ihid.  Ti-ma     y^^vd  to  be  another  head  of  the  fame  bodie,  ^  Oiit  "^ere  another  Ba- 
 alteram  Occi-     hjlon  in  the  TVc-ji,  as  S.  ^H^ine  fpeaketh. '  'Baby  Ion  X-t'\i\\  he,  »^/  as 
 tibidll^'T'*'   ''  ^^^'  '*  f^^fi  Rome ,  and  Rome  is  as  it  nere  a  (econd  Baby  ion ,  and  as 
 cap.  i.  Bahyio-    the  daughter  of  the  former  Baby  Ion  MwsiS  Babylon  then  euen  from 
 ZZfipfTRo.  the  firll  original  ofit,though  as  did  Babylon.fo  Rome alfofliouid 
 rna,jwjifecm-    in  thelattcr  ftates  therofgfow  to  be  in  higher  degrcc  ofconfufion 
 %  ^tcT^^.   then  It  was  in  the  beginning.AU  this  the  holy  Ghoft  mort  plainly 
 veiut  moris  fiUa  confirmcth  in  the  defcription  dcliuercdby'*iS',/tf^;?.Firrt  itis  to  be 
 w^ApTcij.i.    obfcrued,  that  S.  lohn  according  to  the  example  of  the  Prophet 
 &  17.J-&C.       Daniel,  doth  by  the  tearme  of"  a  beajl  import  fonie  earthly  king- 
 aD.7.j.  c,  jJQj^^^(}at^^aj^(]gQijctnment,  therefore  named <2^<r^/?,  to  fignihc 
 the  fame  to  be  led  wholly  with  bcaftly  &  carnall  affr(!!lion,to  thofe 
 things  that  concerne  the  flclli,  and  (auour  of  theflclK  Second!/, 
 « Cap.i7'«.j.     hy^avfom^in^a  har/otyhc  notcth  a  citie,which  is  the  place  and  pal- 
 lace  offuch  a  riate,giuentofornicationSjbothrpiritual  by  idolatry, 
 and  corporal  by  luxurioufneirc,wantonncire&  filthielufl:,which 
 yF/;r/^andhathaduancemcntby  thepreheminence  of  that  king- 
 dome,  ftatc,  and  goucrnmcnt.  Thus  the  Angell  plainely  diflin- 
 f  Vcr  7.  guiflierh  the  woman  and  the  beafl,  when  he  faith :  ^  I tv/// jhetv thee 
 
 the  mjfierie  of  the  woma»,a»dof  the  beafi  that  beareth  her^  of  which 
 J  Vm.j.  S.  lohn  had  faid  before,  ^  Ifa'sva  woman  jit  vpon  a  fcarfet  colonred 
 
 beaji.  Albeit,  we  arc  fo  to  take  this  diftindlion,  asthatwithallwc 
 vnderftand  that  thc^amc  is  not  alwaies  precifely  obrcrued,but  that 
 thewoman  giudthebeafi  arevfed  fometimes  indifferently  for  the 
 fame,andcitherof  them  to  fignifie  the  whole.  Now  of  ^^^  tvoman 
 r  Ver.18.  the  Angdl  faith, '  T^e  woman  vehtchthoH  fawefly  is  the  great  citie, 
 
 -fver.i.  which  raigneth  otter  the  ki^l^^fihe  earth.   Againe,  (htisCsiid^to  jit 
 
 '  ver.15.  <i,pgn  many  waters^  which  (faith  the  Angel)  *  are  fe<fpUs,  and  mnlti' 
 tudes,  and  nations,  and  tongues.  Buttherc  was  no  citic  that  raigncd 
 ouer  the  kings  of  the  earth, and  ouer  thofe  many  nations  and  peo- 
 ples, but  onely  the  citie  of  Rome.  Rome  therefore  is  the  woman 
 that  is  there  mcant.This  appearcth  further  by  thathenotethof  the 
 
 fituation 
 
That  Rome  is  Babylon^  and  the  Pope  Antichrijl.        '4  f 
 
 .iiuation  ofthis  citic  vpon  the  feuen  heads  of  the  beafl,  which  (  fait 
 the  Angcl )  are  "  fetten  mountames  or  hils^  vponwhicb  the  woman  (it.  ^ 
 \eth.  M.  Btfhop  tellcch  vs yth jtthfffefeuen  hilaic  not  to  Ire  taken  i/te- 
 fd/ijubut  that  is  a  very  witlelle  Ihift.  The  AngclJ  by  way  of  cxpofi- 
 Tion  dcliuerctb,  that  by  ftuen  headi  arc  mcnt  fenen  hibj  ^  wee  muli 
 •akc  it  vpon  AL  Btjiopswotd,  ihmby  fef*en heads  arc  not  meant 
 (ei4e»ht/Sy  but  fomewhaf  tlfe,  but  what,  hec  cannot  tell  himfelfe. 
 What  an  abfurd  toy  i$ this,  thatchc  AngcUfocxpoundingit,  wee 
 iliouldbcefcnttohimagainc,  to  know  what  lieciucanethby  feue>f 
 'hils  }    Buc  this  touchcth  them  to  the  quicke,  bccaufc  the  citie  of 
 l^ome  is  famous  tor  fcuen  hil?,  for  which  Tcrtnlttan  calleth  the  "Je't'^l-^pof. 
 kopic  of  Rome ''  the  natine  or  home-Borne  people  offenen  ^///;  where-  ^r/irnlljffim 
 ^r  they  had  then'  feptimofitium, which  was  ^afejfiihallday  in  the  mo-  '«'"^'^"/«'»  ftp- 
 id  h  of  December^  vpon  which  day  they  performed  facrifices  and  deno  fUiem  comttm», 
 \ionf  vpon  thofe  feuenhtls '.  ludxvM  [0  named  \ji%  f^arro  obicwictb]  '  afi^^»*'^*^^'>Ut 
 ^hofefeuen  h^svponwhich  thectty  flood.  Seeing  then  there  is  no  city  Roi.Uur.Sefu. 
 n  the  worlaco  whicli  this  mzr^offeuen  hilt  can  bee  applied  but '•'!,'"*"''"'','/* 
 lythc  citicorRome,  they  hauc  no  way  loexcufe  Rome  from  mcHfi  Dtcmiri, 
 cirig  the  whore  ofliahyloa  here  dcfcribcd,  bur  onely  by  faying,  thot  %'j;;^^  '^Jj^^f 
 hife  ^/// are  not  properly  10  bee  vnderftood  ;  thereby  bewraying yi--'^^. 
 ihcniiferic  of  their  caufetocucry  manthatdoihnot  wilfnlly  yceld  LatTJlks-^D^t 
 limfelfto  bee  bhndedbv  them.   The  Angcll  further  exponndcth  M-"««"""*^' 
 
 :c  Y^/^^«^'^^'to(ignificM<i>;^/,./«'/./V^/i«.4r.^to,f3ith  r.^---' 
 .v.,  oneis^  and  another  is  not  yet  come :  that  is^  (ikh  the  Rhemifh  Di-  ticunnquibui 
 ^ines,  though  they  faid  it  before  they  were  aware,'  pt'.e  were  before  TyJ!'gJ^' 
 Chriji,  oneprefent^and  one  to  come.  Whereby  ihcy  crolTc  that  abfurd  *  '^'"'^  ^'^' 
 hift  of  theirs  vfed  in  the  place  which  wehaue  he  ere  in  hand,  l\^^t'^'!4,mx'^lou' 
 !  feuen  ts  a  mj flic  all  number,  figmfymg  viiuer^alh  all  of  that  fort  where-  ^''■^• 
 fhefpeakeiht  and  that  the  feuen  head  f,  hils,  or  kjn^domsy  are  all  the 
 Ungdomes  of  the  world,  perfeC(iti*ig  the  Chrtfltans^  beetng  heads  and 
 ^ountaines,  fay  they,  for  thetr height  in  dtgnityaboue  others.  For  if 
 jhc/^«^«^^-<<^-f  bee  taken  in  that  gcncraliticofconflruiftion,  tl\pn 
 here  i  no  place  left  for  this  diui'ion  oifue  before  ChriSl^oneprefent^ 
 fyone  to  Cflwe.bccaufe  toe  meaning  muft  be,4llthat  arepafl,  all  that 
 ireprcfent^and  all  that  are  to  come.  The  oxhctcspofuion^^i^kh  they 
 t)ring,  IS  as  vaine  and  ridiculous  as  that.  For  as  they  reckon  "fiue 
 \mpires  ,kin^domr,or  flAtes  ^tfjAt  Vfereperfecutors  of  Go.ls  people  before 
 'he  time  orCliritt,  as  of  Egypt  ^  Canaan^  Babylon^  the  Perfans^  and 
 
 Crcekj: 
 
46         Th(Lt  Rome  is  Bahylony  and  the  Pofe  Antkhrifi, 
 
 Greehss :  fo  they  may  recko  many  mores  as  cruel!  v  aunded  towards 
 them  astnefe  were,  the  Phiiiftincs,  the  Amalckites,  the  Ammo- 
 nites, the  Moabites,  thelfmaehtcs,  thcEdomitcs,  the  Aflyrians: 
 and  bccauie  there  arc  fo  matiy  more  then  ^hcj  therefore  they  can- 
 not accord  with  the  fumme  here,  where  there  are  but/«f.  Yea  and 
 the  text  plaine!yreie6leth  this  manner  of  account,  becaufc  thcy*- 
 ucn  heads  here  fpoken  of,  are  heads  of  one  heaft^  and  therefore  can- 
 not be  appUed  to  diners  ftatcs.  Butbyoneofthefe^tf4^/ori(^/«^/,  it 
 (hall  appeare  what  all  the  reft  arc.  Ofthe  king  that  was  in  the  time 
 of  Chrift  and  of  i*.  /ohf7,zhetc  is  no  qucftion  but  that  it  was  the  Em- 
 pcrourofRome,whowasin  a  manner  the  king  of  the  world,  and 
 /Luk-i.i,  therefore  ^  gafte  foorth  commandement  a  little  before  the  birth  of 
 Chrift,  that  all  the  rvgrld(h0Mld  he  taxed.  There  is  no  other  king  to 
 be  fpoken  ofatthat  time,butonely  this  king.  Seeing  then  that  the 
 Hxr  ki'^g  is  head  of  the  Romanc  ftace,  and  all  iheJeueK  ki^gs  are  headt 
 ofone  and  the  fame  ftdte,  itmuftneedesbee,  that  t\\o^  fine  kingt, 
 which  were  before  Chrift,  were  alfo  h^ads  ofthe  Roinane  ftate. 
 Now  in  this  C^xthead,  we  fee  that  thenameof^^/wg'  is  not  vnderftood 
 of  them  onely  who  haue  the  verie  title  of  kings,  but  of  fuch  as  hauc 
 theplaceandauthority  of  kings,  that  is,  thchigheft  and  fuprerae 
 gouernracnt  ofthe  ftatc.  And  as  the  fixe  head  or  king  was  not  onely 
 one  man,but  the  whole  fucceflion  ofthe  Emperers,  fo  we  muft  vn- 
 derftand,  thatthe  oihcr fiue heads  or  kf^gs,  were  not  fine  icucrall 
 men,  but  fiue  leuerall  titles  and  d^itcs  oi  the highcft  gouernours  of 
 thcftate,  Andfullyfo  many  wee  find  in  the  Romanc  gouernment 
 before  the  Empcroi^s  and  the  time  of  Chrift  ;  which  were  /^/«^/  (o 
 c'3\\cd,CofjfulsyDecewtiiri,Trihttnes^  Dilators ,  cuery ofwhich for 
 tiieir  times  fucccflfiuely,  were  the  fupremc  Officers  in  the  Empire 
 pVerf.j.  ^"^  kingdome  ofthe  Romans.  Seeing  then  thatchis  cannot  beiu- 
 
 hVe.Oi.  ftificdinany otherftateorcitie,  butonclyin  thecitie  of  Rome,  i( 
 yjilcZm^iwd  '^  heercby  maoifeft  againe,  that  Rome  muft  be  the  Babylon  here  ,n. 
 otfines  Scriptores  tci^dcdby  S.  loh»,  Furthcrmorc  this^^^i^isdefcribedalfoto  hauc 
 "del/mf&i  "^^"^ '  ^  ^^"  homes,  and  thofc  ten  homes  are  expounded  to  bee  ^  tenne kings, 
 deces,  Fumof  which  (hall  grow  out  ofthe  heaftj  that  is,  out  of  the  fame  ftatc  oc 
 'SZmtmer  ^'"g^o^ne.  No w  there  was  no  other  ftate,  but  only  the  ftatc  ofthe 
 fe diffidaa.  Romane  Empire,  whence  thofe/^m{f/mightarife,yeaand5.  lerome 
 witneflc^h,  that '  all Eccle/iafttcallfVrhers  hauedelmeredj  that  thofc 
 tin  kings  [balldimde  amongH  them  the  Romunc  Empire,  Therefore 
 
 Bellar. 
 
That  Rome  u  Babylon^  And  the  Pope  Antichrtfi.         A-, 
 
 r  ,      \     I  ,  n     ,  ,     VBtUMrmit 
 
 fiellarmineino  confcflctli,  that ''  the  ttnne  kt»gs  Ihall  arife  out  of  the  ^^ttchnfi^ap.^. 
 Kotnxne  Emptre,  IfMt  (liallbe  ns  Emperottrs  of  Rome,  euen  as  the  hornet  O''"^'"'  -'7""/"« 
 Jrtfsf  out  o\thebe(i{i  butyet  Are  not  the  beaji.  If  then  it  hcccrrainc,as  noj.dncu  cuit 
 |t  is  mod  ccrrainc/and  cannot  be  dcnicd,thar  the  llnrc  ofRomc  is  Si'.vllX,'!!^ 
 |t  whence  tliofc  ten  kings  mud  grow,ho'.'.  can  we  make  doubt,but  »/'/'•"'"»""'  'x 
 hit  the  State  oFRomc  is  it,  which  is  here fet  (-oorth  vnto  vs  vnder  ,pfe'rJn  jJi!'* 
 he  name  of  Babyjo?  To  Ciy  nothinQ,that  there  was  no  other  i"tatc  'Vcr.u. 
 
 ,       ,    •  /        •     L    I-     I  III  mTertuU  (ouna 
 
 prgouernmentto  whicliitcanlongtulicbeca.ppiicd,  that  itwas  jud,.oi,c;-Ub.ii 
 \drmken  with  the  blof4i  of  Saints.andof  the  Martyrs  of  leCns  Chrt^.  «>'ura  A'hrcitrt, 
 rnedclcripcion  httetnIoliueJyandapparantiic,as  tliattheaunci-  io.tnntmno[irum 
 mtFathcrs^(fr/«//M«and///<'rffOThaucmadcvndoubtcdcon(lru-  f.<"«'»''-<^'^''^" 
 i-^ion  thcrcot  concerning  the ci tic  or  Rome.  ""BabyloMxvith  S, lohn  n  Huronai 
 faith  Terttillian)  carieth  the  figure  of  the  cttie  of  Rome.  "  They  thiuhe  •^k'^-1- ' '  • 
 [x\m  Hterome)  that  the  Rem.meEmpre  1^x11  be  eternall,  nheret/poK  ,,um^urnum» 
 •,ccodinz  to  the  ReueU-.tonoi S.  Iobn,iHtheforeheadofthevKrplehar'  r'*'""'-'-''"'' '» 
 
 '       .         -^  r/;    //  In  I    a       '     1  Jrtme  purpurat.e 
 
 at  IS  written  a  name  of  blajmemte,  that  is ,  A  onte  enerlaJttn'T.  In  ano-  meremcu  ftcundii 
 her  place r^ocakingof  his  dwelhng  in  Rome,  he  laith  :*W«  /  re-  ^!,}^^£^T' 
 KMnedtH  Baby  left,  attdrvas  an  inhabitant  oj  the  purp/c  harlot  ^  and  It-  mmenblafphmU 
 :  Lifter  the  Itiv  or  fapjton  of  the  Romanes.    And  againe,  vvr;t.ng  to  '^",1^11^'^'"'"^ 
 
 f'farcel/a  in  the  mmc.ofPaftU  and  EHJiochmm,  to  pcifwac'c  her  to  *  Jdem p-xfat. 
 )mc  from  Rom  to  Bcthlchem.vfcth  argument  thereof  from  thac  sp''fa»ao'''cut 
 I'hich  in  tlic  Reuclation  is  written  concerning  Rome:"^f<?<i( faith  "iBabj'iowver'r 
 \c)  the  Reuclaiton  ofS.  lehn,  and  behold  rvhat  is  there  f aid  of  the  pnr-  ^^/^;!'";ff 
 fe  hor/ee,  and  the  b/rifphemie  ivritt  en  in  her  forehead,  ofthe  fenenhils  co'onui,&>iii*. 
 ndmanjwaters^andofthe  endof  Babylon-,  and  thereupon  applieth  ^'"Im!! 
 0  it  thcfcntence  heeic  prefixed,  Goeoutof  her  my  people,  faith  the  "  tdtmad-sur^.i 
 lard, CJ^c.Of u'hich  place Ludouiciu  Vines  giueth  this  obfcruation,  "J^TcdiyJlin 
 lat  '  Hierome  writing  to  Marcella^  think^th  that  there  is  n»  oiher  ^""^'^■^^1'*'^ 
 'abjJondefcnbedl^y  lohninthe  Rcuelatien^butonlj  thecitie  of  Rome,  ra'taj^'lnpu 
 iianothcr  place  alfo  fpcakn^namehc  to  thecitie  of  Rome,  hec^y''"'^'^'''''.^  . 
 iltn:  ^  Uur SamoHrtn the Rehelatton hath  threatened  a  ctirfe  vnto  mo>,tiiu;,^'uis 
 oee.  Thus  they  conceiucd  that  all  that  isfaid  of  Babylon,  of  the '""^"'Cl^^''*^'''" 
 jurplc  harlot, ofthc  name  of  blafphemic, of  thefeuen  hils,ofthc  eMtumiiuere. 
 panv  watcrs.of  the  curfc  tlireatncd  to  Babylon,  and  the  finall  de-  ^l'"'%  'i'**'  "■' 
 
 I'  /•III  n  r  \  r  .yiurutt.  de  ant. 
 
 traction  or  ic,to  be  wholy  vnderltod  of  the  citic  of  Rome.  We  uil  o./.l  4.1  «.<■.!/). 
 lierefore  take  nothing  here o^M. Strops  curtclie  and  gift,  but  by  11  ^.Urc'Jum"" 
 
 {at'j:m  xot  .tisam 
 'itdtp.rihik  TttntMtn  yp»':»lYpftBahjloHtm,q^Mmvrbm  T^inam,  <\Wir<mMijt,l<!i*in,htifM^tat^t»itni 
 
 I  the 
 
4  ^        '^^^^  ^^^^  ^  BdyloKy  and  the  Pope  Anttchrijl, 
 
 theverylightofthetcxtwi  will  vvreftitfrom  him  whether hcwill 
 or  not.    Now  this  M.  Perkins  fette  ch  downe  indefinitely,  that  the^ 
 )Yhor-e  of  Babylon  u  the  [iate  or  re^imsm  o^a  pe^p/e  that  are  the  wha*i 
 htants  of  Rome,  andappertc^jyie  thereto :  he  concludcth  not,  ergOi  the  * 
 Romane  Church  is  the  whtre  of  Babylon^  but  inferrcth,  that  by  other- 
 conftqucncc afterwards; and  A/.  Btjhop  Ihallfcc,  God  willing,  thati 
 there  !s  fiirticicnr  to  be  (aid  for  proofe  thcrcof.Buc  whereas  he  faith, 
 that  of  that  aflcrtion  it  foljowcth  that  i?<?w«/>«  and  Remtu  rvere 
 the  purple  harlot,  he  is  much  dccciucd  therin,  bccaiife  the  (late  or 
 regtment  of  a  people  that  are  the  tnh.ihitants  of  Rome,  Cdjjnot  be  ftrai- 1 
 necltoimport^//p^«'/>/tf  thatarethcinhabitantsof  Rome.  Yet  wcC' 
 iBuftlethim  vnderfiand,  that /?tfw«/w  was  the  ftrrt  founder  of  Ba-i 
 byion,  and  inbim  vvasthebeginningofthefirftofthofe/^w^w^^^ii/i 
 oftheieajl,  bccaufc  he  was  the  firft  king  of  Rome   For  Rome  was 
 Babylon  cucn  from  the  firft  original]  ofit,  as  before  I  noted  out  of 
 -^«/?/«,andasappcaretbinthatitis  dcfcribed  zo)[ii\x^  feucft  headty 
 and  thcrcforemuft  bee  Babylon,  not  vndcr  one  or  two  onelyj  buti 
 vnderall  thole  heads,  though  wccmdccdmcft  commonly  fpeakc 
 thereof,  onely  in  rcfpe£^of  Antichrift,  which  is  the  fcuenth  head. 
 So  was  fhc  alfo  from  the  haginninga  purple  harlot,  bccing  founded 
 in  bloud  and  parricide,  as  S.  Auftin  obferueth,  by  '  Romultu  \\\% 
 '^tutt»?%  Haughtcr  of  his  brother /?tfiw«*,  that  he  might  be  king  alone  :  cfta* 
 ^Tit:  Lm.Dec,i.  bUllicd  by  ^rauiflimcntof  vlrgins&majdes,  allured  thither  vndcf 
 ^'*'*  pretence  of  fports  and  plaics  .-  incrcafcd  by  continuall  flaughter 
 
 and  bloudfhcd,  to  that  huge  greatnelTe  which  it  attained  vnto: 
 though  the  name  of  purple  harlot  bee  more  fpecially  giuen  in  refpeft 
 offlieddingthe  bloud  ot'the  martyrs  of  Chrift,  andofthe  filthines 
 of  Antichrirt,  wherein  he  (hould  go  beyond  all  other  that  had  gone 
 before  him.  As  for  Conflantme,  Theodojius,  and/ome  other  fuch  like 
 godly  and  Chriftian  Emperours,  though  they  were  heads  of  her 
 thit'is  t  he  rvhore  of  Sabjlort,  yet  it  folJoweth  not  that  they  were /A* 
 irhore  of  Babylon^  or  the  purple  harlot,  becaufe  it  is  not  neceiflaric  that 
 fimpiyallinthat  fucce/Tton  (liould  bee  of  the  fame  aflPeilion.  For 
 cuen  amidft  the  ranke  and  fucccfllon  of  idolatrous  heathen  Empe- 
 rours. when  M.  Bifhop  denicth  not  but  that  Rome  was  Babylon, 
 '^f!iif'^'^'  there  was  '  P^/A/;thcEmperour,  a  godly  and  Chriftian  Prince,  fo 
 deuotcd  to  religion,  astkat  heefubmittedhimfelfe  to  the  ccnfure  of 
 the  Church.  Yeaand^/<rr/4»  the  Empcrour  in  the  beginning  of; 
 
 his 
 
l^h^t  R  oyyie  is  "Bdhyloft^  and  the  Vope  Antkhrijl.         4  ^ 
 
 Ihis  raignc  was  {o  well  ;ifi-cc'lcj  toChriftian  religion,  asthachis 
 ! "  Court  rvas  f nil  of  godly  and  denoui  perfon$ ,  ttnd  was  become  a  Church  „  i^,^  ubft«. 
 ^,9fGod.  Therefore  though  CoMjittntine  and  Theodofuu  wcrcgodJy  ^''""'^""""i* 
 iprinces ,  yet  Rome  might  Hi'i  continue  Babylon  ,  both  by  the  ic-  ^f'^'SSV' 
 liiiaindcr  otihofc  impieties  that  were  before,  andby  thefecdcs  oifi^^'': 
 Ithat  defcd^mn  that  was  to  come ,  which  focne  began  to  bee  Towed, 
 and  mif'hfij'yto  grow  there.  VVhiirocuermaybcalledgedof  Rome 
 for  that  timcjit  is  cafily  to  be  vnd  ji  (lood^lhat  fjine  (mall  tnierreg. 
 num,:is  I  may  rcarmc  it,  and  intermKlion  of  bcaUly  and  Babylonilh 
 Coriiip:ion  and  confufion  ,  could  not  take  away  the  nature  and 
 name  ofthat  which  it  had  bjenfolong  beforehand  was  foonc  after 
 jto  bcagaine.A^d  indeed  a  fmall  time  it  was,that  Rome  continued 
 inthe  hands  of  ihofc  religious  and  godly  Princes.  Ncccffaric  ic 
 iVJS  in  refpccl  of  thofe  things  that  were  afterward  to  bee  fulfilled  , 
 hjtChrift  an  religion  fhouldpubihkely  be  eftabliflied  and  aduan- 
 :cd  there,  which  could  not  bee  .but  that  the Empcrours  and  Prm- 
 :cs  themfcluesmultbe  ProfelforsofChrirtian  faith. But  thechiefc 
 cJteofthcEmpire  bceingby  CoffjUnt/ue zran(\ztc(\  to  Conftanti- 
 loplcinthcEaft,  Rome  within  a  while  fell  into  the  pofleffion  of 
 itlicr  Lords.  For  about  thrccfcore  and  thirtecnc  ycarcsafler  the 
 ^eath  o^Conf}4ntme(\i\  ul)ich  time  alfo  for  feme  part  thereof  it  had 
 ^ccnchoJdenby  ConJUptdw  &nd y4lcfttinia» the  fccond  y^rtanhc- 
 |ctickc«,bv  /«//;!« the  Aportata  ,  w6  A^nximus  the  tyrant^  ic  was 
 ^•holly  taken  by  the  Gothcs  out  of  the  Emperours  hands,  and 
 p  continued  as "  BJUrmirtf  alfo  confclfcth ,  vnto  the  time  of  lujit. ,  BeUgmA 
 ]f4in  the  Emperour,  which  was  about  the  /pace  of  an  hundred  and  ^"'f^»>fl»ctf. 
 puretccncyearcs  ;  yea  and  foone  after ,  it  was  di(ire{Tcd  and  taken  l\tu,u!chfmT 
 eaine,  and  the  Wcilerne  Empire  wholly  ouerthrowne,  tjieproui-  '""*^  &*i>j<'>' 
 
 Cr^     Ai        *  r   I-  LI1  III  rum  fucceffares 
 
 lence  or  Ciod  by  tins  contunon  gunng  way  by  little  and  luilc  to  xf^rt.- ad lujimu- 
 rjc  B\{\\opcfRomf  to  take  vponhuii « as  afterwards  he  did.  to  bee  «"'»<"»"«"  k»"'* 
 pc  leucnth  head  ot  ihc  Romanc  itJtc.  Now  then  we  hope  M.  Ripjop 
 9n  fce,thar  we  haue  no  meaning  to  argue  in  that  fort ,  that  ibey  arc 
 \/il^ affeUioH  trj  religion  vsbo  goucme  thejame k^ttgdorr.e, nay  vvc  are 
 f  far  from  arguing  in  that  forr,3S  chat  wee  rather  confeflcjthar  they 
 \hoho{\\:i'[C\^voptdy  heads  of  thevfhoreof  Bahjilon  ^  niay  yet  bee 
 ioers  in  religion-,  as  were  the  heathen  Empcrours  that  wcrecf 
 i|d,from  the  Popes  that  are  now.   Yetvponhis  loofc  imagination 
 
 .^cenfurethvSjthatw/r/.'y''^^/^^'*^^'-^'''^^  ^^^  vponvjlacenircu/e 
 
 E  tin 
 
y  o       Thnt  Eome  is  Babylon  y  and  the  Pope  ayintichrifl. 
 
 thelearriedH  mthewor/d,  ofvvhich  whofocuer  they  arc,  wcc  are  Turc 
 ihadiC  IS  none,  nor  doe  hold  him  .1  tit  man  to  iiuigcvvhochcy  arc. 
 But  M.  Hifhop  ,  lee  vs  not  contend  vvho  aie  tbebejl  hamed.  You 
 know  what  vve  are  went  to  fay  ,  that  thegreatefl  Cierkes  be  notal"  < 
 J  Pjou  as.r;      vpaics  the  Vi'ijejl men.  Solomon  tellcch  you,  ^  Seefl  theu  a  man  w'l^e in  1 
 his  owKCcoyicciyt?  there  is  more  hofeof'a  foole  thenofhitn.   Tliinke  \ 
 huiVibly  ofycur  Icavniiig,  and  it  will  haply  ferut:  you  thebc?rcrt6.  \ 
 ledtne  ihc  truth.  Asforouricarniog,  thankesbee  toGod.ichatli  , 
 -     done  you  thacforroWithacyou  h^ue  iiocaufc  lobr^g  of  yours,cne*  , 
 ly  loofcrsiRufl  hauc  their  vvortiSjand  hcecan  doc  licilr,thaf  cannot  \ 
 talke. 
 
 Bucro  V  hetellethvs,  t^at  admitting  the  pmp/e  h^.r/ot  tc  ftgntfie 
 the  Rornane  fiate  ^  yet  the (iate  of  Romemrifi  beetukenasitvcoi  then 
 v^hen  ihefe  words  vperejpokji^  oftt  ^t^M  is^  piaantdoLtrous^  a^d  a  hot^ 
 •  perfeCHior  of  Cbrtjhan'i .  Here  is  all  that  he  h.  c!)  to  (ay^  and  if  this  bee 
 
 nothing  ,  there  is  ncrcmedy  but  Romeri,u(}  be  Babylon,  the  Pope 
 Ancichrifl,  fndcsKawhatfhallbeconieofhirn  ?  Now  wc deny  not 
 but  that  Rome  \\f2s  the  purple  htrlot  vndcr  thofc  headicn  Empe- 
 rorSjbuc  wedcniethatinihefallirgofttofc  EiJipcrcrSjfiic  fhouM 
 ihencctoorth  ctafe  iohcc  the  purple  harlot. Y  01  t  he  purple  harlot  At- 
 fizribed  by  S.  lohn ,  was  fo  to  be  vndciy^«^«  heads ,  of  vvhicli  by  S, 
 /ffWaccoun  ,the  Emperour  was  but  the  fixe.  Suh  then  that  Rome 
 wd.^the  purple  harlot  vndcr  the  Ei"nperour,which  was  thefixt  bead, 
 it  foilowcm  that  there  remained  after  the  Emperour  zfenenth  head 
 '  of  theRomanelldte,  vnderwhichRornc'was  to  continue  to  be  the 
 ptirple  harlot.  That  Babylon  fpoken  of  by  S.  I^h»,  rnult  bee  poflcf- 
 fed  by  a  beaft  as  head  thcreof,in  the  time  of  thofc  ten  k^ngs  to  which 
 c^Apoc.iy.ij.    the  empire  fh  all  bee  d\u\d^d^yvh\c\\'^(hallgitte  their  power  and  aw 
 thoritieto  the  fawehsdji.  There  was  no  fuchdiuifionofthe  Empire, 
 nor  any  fuch  tcnnc  Kings  in  the  time  ofcbofc  heathen  Emperour*.  i 
 Therefore  fith  Rome  was  Babylon  vnder  the  heathen  Empcrours^i 
 iSandervifib.  It  mu(i  coHtinue  to  bc Babylon  after  tbcm.  Yea  that  Babylon  niuftt 
 ^t%^£onfirjM  deftroycd,  with  that  deftruaion  which  S.  Ighnddcnbtth  at  I 
 Anach.  8.  Joan,  large  in  the  1 8.  Chapter.    But  Rome  was  -not  fo  deftroycd  in  the  1 
 TcuXegelVrnx  ""^^  of thofe  heathcn  Empcrours.   Therefore  it  abidcth  ftill  vndcr  1 
 cumBabytme     fhcnamc  ol  Babylon ,  cxpeding  the  time  of  that  dcftrudion.  Td' 
 SlJntSJfti  ^^f  fhort ,  it  is  without  all  controucrfie,  and  B. Sanders  confefTetli  t 
 cjt)formcato,  efc.  it  ^that '  Bai'jl9»mcmt9»ed  ^jt  Saint  lohn^is  thefeatc  a»d  citie  of  Amm 
 
 cbrifi.. 
 
Thst  Rome  is  Babylon^  and  the  Pope  Antichriji.  5'  i 
 
 chrifi.   Bccaufc  therefore  tliatRomcis  that  B ahjf /on Kshcxcoi Saint 
 
 /o^wfpeaketh,  Rome  mud  be  \.hi:jc(itan*icine  of  Antichrift.   Rome 
 
 was  not  the  feat  e  andc  it  te  of  Ant  tchrtji  in  the. time  of  the  heathen 
 
 Emperours.  ihcrelorcir  remained  afterward  lb  to  be.  It  appcarcih 
 
 therefore  how  vaincly  thclemcn  plcircthcmfejiies  with  a  lliadow 
 
 'of  an  anfvvcr  ,  that  Rome  was  the /^w^^/^  ^*?r/(7/ in  therimcofthc 
 
 'heathen Emperours,  inalmuclj  asthcicofitf(>Iloweth  jthatOiccis 
 
 jaftervvardsalfo  tiie  l>tirp/char/ot,bccM  eit  is  apparanr.that  the^i^r- 
 
 'p/e  harlot  miift  be  after  the  time  of  thofc  Emperours ,  and  there  are 
 
 not  two  purple  harlotSjbutoncly  one.  1  hat  therefore  which  M.Bi* 
 
 (hop  alicadgeth  vnder  the  name  oi'  Am^rofe, Is  Co  farrc  from  making 
 
 lany  thing  for  him,3S  that  it  makcth  wholly  againft  him  ,  bccaufe  it 
 
 lprooueth,thaty?o?M^n'*«  thittgreatxrhorc  atthatttme,  when  the  Apa- 
 
 ^ftle did xvrtte this.  So  doch  (hatal(oof///>r<7Wff,  bccaufc  icfhewcth, 
 
 rhit  ic  was  Rente  th^t  h  id  that  hJafphemiervrittentn  her  forehead.  As 
 
 ■for  that  that  he  faith,  that  b  By  the  confefsion  of  Chriji  fliee  h.id blotted  h  Hierentdu. 
 
 out  that  bU'phemte;[t  hc!peth  Af.  BijhopnoiYwna,  Shce  h.'d  taken 
 
 E 
 
 To-.iin.'tb.i.  Scri' 
 
 ^y  me  imputation  thereof  for  the  time,  but  that  echpfe  of  the  Uafphemiam 
 .ir,or  rather  oftf.c  darkenclTcorr/;^^^.7/?hindrcdnot,asbcforc  JJ;;;^;;""-^'^"'"' 
 :.s*faid,lHr  that  (lie  might  rctiirnc  to  be  the  fame  that  fhe  was  be- 
 fore. Yc3  when  prcf  ncly  after  he  faith,  that  Chrift  tn  the  ReueUtion 
 ^adthreatenedachrfevntohcr ,  and  in  his  Epiftleto  Marce/U  harh 
 ■pplycd  to  hcr,thac  which  is  faid  of  the  deflruiltonof Babylon ,  as  wc 
 auc  fcene  before,  hccgiuethvsplaincly  to  vnderitjnd,  that  his 
 ,'ordsyce'id  no  exception,  but  that  Rome  mightflillbcc  liahvlon, 
 bccaufethat  cur fc  and  definition  but  vnder  the  name  of  Babylon, 
 could  not  befall  vnto  lier.  But  Af.BipJop  hath  yet  fon^e  foohlli  rea- 
 fonsto  perfwade  vs,   that  thefc  things  cannot  be  meant  of  the 
 Charch  of  Rome.    Fif'^  ,  thepinple  harlot  was  then  drnyike  with  the 
 blood  of  the  AlartnSj  hut  the  Church  of  Rome  had  not  then  drawne 
 ilood  of  any.  Abfurd  fliifter,tliat  will  thus  goeabout  to\le,ude  the 
 /iihcedic  and  ignorant  Reader.  Who  would  thinkt  himinRis  wits 
 o argue  thus,tliatthe  Cburcii  ot  Rome  now  cannot  bee  t!icj9,'<rf/# 
 W/tfr,becaiile  the  Church  of  Rome  that  thin  was,  bad  Hieddeno 
 bloud  of  any  Martyr  ?  The  Church  cfRonc  then  had  nottliat 
 if43l/^/^,whcrcinlhce  Oiould  be  thy;  purple  harlot.  Slice  was  after- 
 vardsro  be  the  pur  pie  harlot  ^  when  Oicc  iliouldbe  fallen  trom  tliat 
 hat fhcc  was  thcn,and  fhould  vlurpc  the  ftate  and  dignity  of  ihcm, 
 
 £  2  by 
 
jTZ  T hit  Rome  u  Sahylcni  and  the  Fofejintichift, 
 
 by  whom  the  bloud  of  Martyrs  then  was  fpilc,  which  hauingfiw 
 thence  done  by  her^M^the  Pope,  fiic  hath  played  the  butcherof 
 Gods  Saints  vnderhimjafwell  asthecirieof  Rome  did  before  vn- 
 dcr  the  heathen  Emperour. Hereby  hisothcr  exccpticnfallcth  in 
 \\kc  fort.becaufewcrpeakenotof  the  Church  of  Rome  that  rhen 
 was.butof  thatfhatisgrowne  (incc,  by  dekicnerating  from  that 
 Church.  That  Church  ra'igned  notoucr  the  kings  of  the  earth^nei- 
 thcr  was  this  iattcr  Church  of  Rome  to  raignc  ouer  kings  in  that 
 fortas  the  cityof  Rome  then  did  :  it  is  fufficient,  thsithy  ra'gmug 
 then  oner  the  ki^gs  of  ihe earth ythc  place  isdcfcribcd  wj-;  ere  thr  purple 
 harlot (\}ou\6  afterwards  fitjthoughherkingdcme were  to  be  of  a- 
 notherkind.  For  that  kind  of  gouernment'Ahich  was  the  Empire, 
 was  wholy  to  be  abohOied,  indihoCe  ten kj^g^  bcforcfpokcn  of, 
 wcretoarifeoucof  the  ruines thereof:  butin  chepl.JGcof  thcEmr 
 pire  another  kind  of  kingdomewastobefctvp,  in  name  whereof 
 thofe  tenue  kings  Ihould fubmit  themfcUies  vnto  the  beafis. Some 
 i\z\^  the  heail  ^  that  is,  Antichrift  mu  ft  hauc  whereby  to  chalci.gc 
 lliperioritie  ouer  tbofe  temekings^  which,  the  title  of  Impcriall  : 
 iurifdi'ilionbeingcxtinguiIhed;f}iouIJinHkelyhood6c//;?f/^/?'//««-  ' 
 <«///«r/'^ii7/<?»jWhichhath  fuccecded  in  the  fame  place.  Wliich  A/1 
 Bijhop  would  giadly  fccme  to  faflcn  vpon  the  fird  Church  of 
 Rome,  but  alas, thatChurch  knew  nofuch  matter  jirisamecrev-  . 
 furpation  long  afterprcfumcdby  the  Pope.  Now  by  thisfpirttudi'  l| 
 cTJiom.^ptiH.   it*riJ<isclion  ^  hcv/ould  not  deny  but  that  rhe  pope  and  Church  of 
 tnj.Tbef.c.i.    Rome  hath  raiencd  ouer  the  kings  of  the  earth;  onelyhewill  not 
 ^tfxJ,  jSTw*.  haue  it  to  be  called  akingdome^  and  thinkcth  it  to  be  but  jhifttug  to 
 diugentei  aT^j'  fakc  itfo.   Yet  Thowos  Aqmnoi ywhowtho^c  heewilifay  wasno 
 ajferi!m^&tam? I^'ff^'' i  was  put  to  fuch a  lhifr,asthat  hewasfaine  tocall  it  not/* 
 mcdumvzmt      \^ingdoT»e  oiicly  but  an  Empire .  Who  pcrceiuing  it  by  conflanta" 
 mcendum'eji,     grecmcnt  of  all  antiquitie ,  that  m  the  diflbl  ution  of  the  Romane 
 auodnondum      Empire  fhouldbe  thearifingof  Antichrift ,  and  feeing  what  the 
 "omwlxtJide  eafcotthe  Empire  in  his  time  was,  asked  the  qucHion,  ''Howistt 
 umporali  tn  ^i-  fhat  ihc  nations  loy}g(ince  are  fallen  a^vay  from  the  Roman  Empire, ani 
 ^Zium  eft  "  J'i  Antichrtfl  n  not  come  ?  Whereto  he  aniwercth,  that  the  Empire 
 <}uod  difcefio  *     ^  ttot  ceafcdj  hat  is  changed  from  temporall  to  fpirituall ,  axd  that  tht 
 dX7ilt7lllT  falling  away  m»jiKot  be  onelfjrom  the  temporall  Empire  ^  but  alfo  from  > 
 fionfoi^mattnu  fho  fpirttua/l  where  if  he  had  notbeenc  blinded  with  the  doatin* 
 Pit^       loueof  hismiftrcirc;he  would  haucfccnc  that  Antichrift  certainly 
 
 had._ 
 
 i 
 
Tku  Rome  />  Bahylo»j  and  the  Pope  Antichriji.  >■  3 
 
 ;  had  hccnc  come,  bccaiifc  the  ccrtainc  and  infallible  token  of  rlic**  ^'"••^'^'■'- 
 
 comaiiiigoFAntichrilt,  which  was  the  ruinc  of  the  RonuncEin-^^^t^^Tr/f^'-ti^ 
 pirc,was  appaiArlic  fulfilled.  For  it  was  the  temporall  Empire  that  Z"-^"'""^'""' 
 the anciciufathcrs  /pake of,  tricy  iieucr  were fo  mad  as.to  dreame  tnhnjium  fui^r. 
 ofa(pirt!»a//empfyetohcd\uidcdto  ten  kmg<,.  Of  the  tcmporall ''''"":    ,,   ^^. 
 and  ciuill  l^ate  of  the  Empire,  it  was  ihnTettnHtan  faid,*^  fbe  decay  ldi,Li.^o,m>'i 
 of  the  Roman  emfire  dtttidedtoten  kings, (hall  be  the  bringing  in  of  An-  T^'^^ZlTo-b,, 
 ;/r^r//?.Ofthc  fulfilling  wherof£^<rA^rf,2r^Archbilhop  of  lLiuauia,/»lS«rV«A/« 
 aboue  three  hundred  and  fifty  yearcs  ago,  fpake  thus  [n  an  allcm-  i^J!Z7rZL 
 bly  or  the  Itates  or  Uauaria  :  ^  Thematejiteof  the  people  of  Rome ^  by  appetun-^  &foiA 
 which  the  ^orldin  times  pjji  xvas  ruled,  is  taken  om  of  the  earth.    The  '"iiTct^'^mt" 
 Bmperotir  is  avaine  title^andenely  a^}:idovo.  There  are  tenkj^gsbeintr  «//'««r,  (j.a 
 together ^rvhohauedihtded  theivorld,  whichxvas  fometimtfthe  Roman  'lllZTqut'ivn 
 empire  ^not  to  gouernebm  toconfame  it .  The  ten  homes  ^  the  Tmkfs^  nmnumfion  .id 
 Greek.es,  Egyptians,  Africans, Spaniards,  French,  EngUf,,  German/,  ."^^t'^il'"^ 
 Sicilians  ,  Italians  do  pojfejfe  the  Roman  pretiinces ,  and  hatte  thence  p-^'ttufunt  bt- 
 tvorne  out  the  colonies  of  the  Romans.  A  little  horneisgroxrne  vp  vnder  Tw/*2>*!i, 
 thefephick  hjth  efeSj^.ndamoisih  fpe^^in^great  things. Thereof  Lyra  ^<'&n"!>^'J'"'*. 
 alio  faith;  ^  AH  ks»^domes ,  in  a  manner  are  gone  fomthe  empire  of  [^^^^Gertli. 
 Rome,  denying  to  n  fnbuElton  and  payment  of  tribute ;  now  for  manie  ^^"*!t,t">^.^<*- 
 yares  hath  that  empire  beene  without  an  Emperour .  The  empire  of  ^S'ST 
 Rome  then  is  long  ago  abolillicd  and  come  to  nought;  all  "Beflar-  ""fi"* '»  ''" 
 mines  deuiccs  cannotfet  it  vp  againc .  The  Empire  that  now  is,  is  clnt7p/n!uhm 
 but  a  mccrc  title ;  the  name  without  the  thing ,  and  not  to  bee  ac-^''*'-"^^'"^"''"" 
 counted  fo  much  as  the  Hiadow  of  the  Romane  empire.  Yea  what  Tln.i.iH  i. 
 it  is,it  is  thcGermane,  not  the  Roman  empire ;  for  how  fliouid  he  ^J''//''"'*/'-^-  -^ 
 be  called  Empcrourof  Rome,  who  hath  nothing  to  do  in  Rome  ?  u7^Xwl:!lct 
 Forthe  Pope  thefc  many  hundred yccres  hath  vfurpcdRomcand"^' 
 taken  it  for  \-\is  ownc,whoIy  excluding  the  emperour  from  thence.  ^& 
 8  Thecttie  ofRomeiso/^rsSiith  Adrian  the  fourth,  not  the  Emperors-  '"*/'"• 
 o:ir  [eat  is  at  Rome ,  the  brnperowf-s  feateis  at  A(juez.in  Jrduenna^T»tum  iliudc^r- 
 ^rvhichisamodtn  France}' If  a  man  looke  to  Rome  cr  Italy,  faith  Theo-  ^'l^"^!7""Xw, 
 I  doricus,  tt  was  indeed  the  feate  of  the  ancient  empire,  but  uorv  the  Empe-  'i:6..^puU.t  nc~ 
 roHrhathnothingthereofbutatttleonelySo  then  it  is  buta  u^OQk(:vy^ZZi'.7itn6n 
 noA'io  call  him  cheRoman  Emperour ;hcnial  vndcrthcnameof^"'/""'"^"-'^- 
 XA  Emperour,be  only  one  of  thcd^  ten  kings^to  w  liom  the  Empire  5,w;?"/^^i* 
 
 .  ,      .       ,.  /,       ,  ,'  'fl  ^quii,(s-c: 
 
 h  T,eodonc.*  rJitm.U.^  cuAi.St  ad  Ronum  tf  It*lUmrtfftxtrit,f:ut  fUa  quidtm  vtttrii  Imperii  feda,  fed  Hunt 
 
 1  •ccraiormhildc«dlja'jttqua'nnii*.';tm, 
 
 E  5  flioulJ 
 
 »ta  rcgna;  nc 
 ntm  ti[ub.-ci. 
 reddttioKcr* 
 lam  a 
 
y  4  That  Rome  is  Bahylcn,  and  the  Vo^e  Antichrifi. 
 
 fhould  be  diuidcd  .  And  hereby  the  Bidiop  of  Rome  is  infallibly 
 knowiic  to  be  An  tichrift^becaufe  in  the  faJi  of  the  Empire  he  is  ri- 
 fen  vp,and  in  rteed  ofthe  temporal!  maicftic,  he  hath  fct  vp  a  fpi- 
 rituall  empire  and  miifdid-ion  of  hisowne.  As  for  temporal!  do- 
 minion^heneedeth  not  to  make  him  Antichriffjtohaueany  more 
 butoncly  the  (late  and  territorieof  Rome,  The  Emperor  was  the 
 rixt,&Anticl>rift(theEmpircbeingdiiTol'jed)muribethe(euenth 
 head  of  that  Romanc  ll:ate,\vhich  the  Pope  hath  long  time  been, 
 5  -Belhi.dt  "Rom.  and  *  BelUrmine  defendeth  him  fo  to  be.  Bur  to  make  him  cquall 
 7'o:itif.ub.$-c.9.  j.^  jj-j^  hcathsn  Emperours  in  (bte  and  princely  dominion, his//?*- 
 k  BUnd  inftitir:  ritualltanfdiclioft  hath  been  fully  fufficicnt;  in  rcfpcd^  wherof  ^  all 
 -^om.  iih:i.   ^  princes  of  theivorUf  as  faith  Blondus  the  Popes  kcrcnriCydid  hoMor 
 trhiiterramm     the  Pope  OS  the  higheft  God;  and  almofi  all  tnrope  did  fend  their  iri- 
 fomficeTnyt       Iffiies  toR  ome  s.^e(tter.  or  at  the  leafi  equall  to  the  reucr^ues  of  anaent 
 hortorant&co.    timet.  Yca,eucn  outer  trMsrcajmeot  England  there  wcntgrcatcr 
 ^Tcet^ipaiiT'''^  rcuenues  to  Rome,  as '  Mathetv  of  Paris,  and  otb.crs  bauc  noted, 
 frifcorumtem,    thcn  uxrc  the  reuenuesofthcCrownc.  Therefore  a  very  fimplee- 
 jP0MOTi/e««^4-  ^  ^jafjo,,  joth  M.Btfhcp  vfe,  in  faying,  that  by  temporall  dominion  the 
 omniunbutd      Popc  18  3  hundfed  dcgrccs Idle thcH  the  EoipcrorwaSj  u  hen  ashc 
 TmlthSc-in  '^nowcthjthatby  his  fptrituall empire  and  ktngdome,  he  hath  becne 
 Hcnr.i.  asgreat,and  indeed  greater  then  cuer  the  Empcrourwas.  Now  J 
 
 would  banc  him  to  remember  what  his  maiQcr  Beilarmtne  faith, 
 m  Bc/Z^iM.  ie    that  ■*  Antichri^  fhalbe  the  lafl  t  hat  (hall  fhldthe  Roma-^e  empire ^and 
 ^itichr.  cap  I  y.  yg^  )P9ithout  the  name  of  tht  Romane  Emperonr.  He  would  not  fee  it, 
 fiuivitimusrex    Dut  indccd  ncdoth  thereby  rightly  delcribe  the  Pope,  who  w-th- 
 tjai tenebn Ro-_    outthcname  of  thcEtDpcrour,hath  vndcr another  namcof  /^/V/- 
 um^iamenfme     tttali  turifdichof* ^  holdcn  the  Empirc  m  lubiccricn  to  himfelrc. 
 7mcZi7'*"'  "^^'^  '"^^  fhould  do,becaure  thetemporall  dominion  was  to  bee  di- 
 uidcd to  ten  kings.  This  he  hath  done,  &  hath  holdcnthofe  kings 
 vndcr  his  obedience  ,  andyctthcfemcn  ftop  their  eyes ,.  an  J  will 
 notfcehim  to  be  that  that  indeed  heis.  Asrbr  that  which  A^.Bi. 
 (hop  faith,  that>^.  Perkins  feekcth  to  deceiue  ,  in  that  bee  appli- 
 eth  to  Rome  at  this  day,  that  which  was  fpokcn  of  Rome 
 I500.yearesag05  hec  is  therein  much  deceiued  himfelfc,  bccaufc 
 thofe  things  which  were  fpokcn  of  Rome  i  joo.  yearcs  ago,  were 
 Ipokenby  wayof  prophccie,  to  difcouer  Romevntovsasitisat 
 this  day.His  laft  exception  is^thatri'*  Empire  Jlew  more  faints  of  God 
 in  oneyeare,  then  the  Chttrch  ofRoms  hath  done  of  ol'Jiwate  berettket 
 
 ttt 
 
That  Rome  is  BahyloH,  and  the  Pope  Antkhrifi.        S  5* 
 
 iniCoo.yceref.  Where  after  the  manner  of  the  perfccutors  vndcr 
 the  old  Empire,  hcc  callctn  ihcm  reproi>ate  and  obfttnate  he'reukesy 
 who  vvcic  indeed  ihc  Snints  of  God.  Of  them  the  Church  of  Rome 
 flue  none  at  ill,  vntill  by  vfurpationofthc  Pope,  Hiee  became  the 
 fcatc  and  kingdome  of  Antichrift  :  bur  how  flie  hat  h  plaicd  her  part 
 fince,  irroay  beecftcemedbythacthat  BelUrmine  himfelfe  rcpor- 
 tcth,  that^^  "  eight  thotifand^  which  as  Aiatthe)ivo^?Ai\%  notcth,  '^BeH.irJemit 
 were  the  Popes"  crofe-marked  C^mldicvSy  there  were  flainc  at  once  rMfipW/* 
 tnFranceahfindredth'oufandofthe  AlbigenfeSj  inthc  time  of  fKKo-Joame.aa.iiii. 
 cr;;///«  the  third.  /T/4;//?5wParisagainementioncth,  that  not  long 
 afrcT,  in  the  time  of  Pope  GrcgortetUc  ninth,  there  were  flainc  ofthe 
 m  Alrr.iin^^  >mhf?ji(eK(imi>er,  belidcs  a  great  multitude  of  them 
 dfflroicdin  Spaine.  Nowthcfc  A!bigcnfe<;,  although  they  vvi!l  not  ^  J'^cmif^ew. 
 hauc  it  fo  taken,  were  profeHbrs  of  the  GofpcII,eucn  of  the  fame 
 faieh  and  rcHgion  which  we  now  profefte,  of  whom  it  were  infinite 
 to  record,  how  many  hundreds  and  thouC^nds  they  ii.iiic  flaine  vn* 
 der  the  names  of  ^rrf/.'/i'w/Vj',  Leoitff/y  Lollards,  IVtclcmflSj  Hnjfiia, 
 77//^i7;;(7.'/, and  fuch  like.   Cut  of  later  times /'Ww*  leraeriM,  who 
 hirnfelfc  had  bin  one  ofthe  \r:qni(i!iony  &  fpake  vpon  good  know- 
 ledge of  his  ovvne,  declared  that  by  che  fame  vcrje/>;^«/^f/(?;fVvithin 
 the  fpacc  of  thirticyecres,  there  bad  bin  martyred 'I  a  hundred  and  ^iB-aUM.^^. 
 fi'cytfioufand  men  and  women,  onely  for  the  Gofpcis  fake.  The  ^''"•p<'«"/-^*» 
 F  ench  majjacres  and  bucchcrics  will  not  bee  forgotten,  wherein  J^JJ'Jm."' 
 M.StOiv  mcntioncch,  that  ''  thejl.ntghters  at  f^^jjey,  Paris y  Sens,  iStwes^mtali, 
 Thoiottfe,  Blois^ToHTS^  A-igiersandother  fUcesJ?y  credible eflimation  """^ '  $<»*•"» 
 reported  out  of  prance  in  the  jeer  e  1562.  were  to  the  nu&:ber  of  a  hnn.      "' 
 dredthosifundperjoyij^  mtht^^thefpace  affix  mor,eths.   After  which  a- 
 bout  the  fpace  often  yccres,  followed  the  flaughrer  of  Bartlcnicw- 
 tide,  mott  barbarous  and  cruell,  wherein  foinc  thirty  or  fortie 
 ihoufand  were  dcftroied  in  Pans  and  other  cities  of  France,  with- 
 in a  verieflKirt  fpace,  and  thereupon  great  gratulatioiis  made  at 
 Romcjwiihproceffions.and  other  tokens  ofpublikcioy.  Thusthcy 
 hauemadenoend of  martyiino  the  Saintsof  Chr  ft,  and  hnuc  c- 
 qiiallcd  thccruelticofthe  hearhen  Fmpi;e  to  the  vtccrmcU  :  and 
 yet  this  hvpocrit  beeingtnftriiiVd  by  hi^  mjHer  BeJlarrmne,  and 
 bauingfoldhniileltctodiib  his  lies,  ttlkth  vs,  that  his  RoiP.anc 
 Church,  or  the  Pope  the  licad  thereof,  hath  notat  ail  fhcdfo  much 
 bloud,  as  by  the  heathen  Empire  was  Hied  within  the  compalfc  of 
 
 £4  one 
 
5'  6  That  Rome  is  Babylon^  mdthe  Poj^e  Jntkhrifi . 
 
 oncyeere.   The  bloudthat  they  hauefliedcricth  forrcuenge,  and 
 they  ftiall  receiuc  it  in  due  time. 
 
 W.  Bishop. 
 
 HauingthtufrOHed^thatthevchorsofBAhylon^fignifah  the  hea- 
 thetjflate  of  Rome  ^  andnot  the  Eccieftafiicall :  let  vs  now  heare  what 
 y  OH  fay  againfi  it,  Marrie,  that  thedtftm^ion  of  the  Empire  of  Rome^ 
 and  Chnrch  of  Rome  isfeoUfhj  and  coynedoflate  to  feme  our  tame  : 
 which  to  he  fane  otherwife^  I  proopte  outofthofe  very  Attthorsy  -who 
 doeinirepret  that  harlot  tofigntfie  Rome ;  whoareneitherfooUfh^  nor  of 
 late  dates  :  yofthaae  heard  it  Before  out  of  S,  Ambrofe  commentaries. 
 And  farther^  wee  gather  it  out  of%,  Hierome,  in  the  Epiflle  which  you 
 cite  :  forbehamngrefembled  Romevnto  Babylon^  for  the  multitude 
 of  the  wicked,  whichyetremainedin  it  :  points  th  out  a  more  pure  part , 
 faying  5  There  is  indeed  the  holy  Church,  there  arc  the  triumphant 
 raonumcnts  of  the  Apoftlcsand  Martyrs,  there  is  the  true  confef- 
 fionofChrift,  there  is  the  faith  praifed  by  the  Apoftlc,&c.  Beenot 
 there  expreffed  two  diflin^  parts  of  Rome  ?   Againe  TertuUian  wh9 
 Imedin  the  fecondhundrethyeere  ;vnderthofeperfecuting  Emperours, 
 Lib  cm  hid  De  f^*^^ '"  onepUccy  that  Babylon  is  a  figure  of  Rome,  in  rcfpefl  of  her 
 /"r^e/fr/fi.w/*.!^.  proud  Empire,  and  pcrfccution  of  the  Saints.  And  in  another  ^  that 
 Rome  was  moft  happie  for  her  hohe  Churchj  vnto  which  the  Apo- 
 ftles  with  their  bloud  had  poured  forth  their  whole  do6lrine.  See  a 
 plaine  diftinElion  Betweene  the  Heathen  Emptre  &  the  holy  Church  of 
 Rome  ;  which  finally  may  bee  gathered  out  oftheexpre(fe  word  ef  God. 
 Where  the  Church  in  Babylon  coele<5l,  i^  difiinguifljedfrcm  the  rejf 
 ofthM  citiCj  which  was  Pagan.  7ou  fay  (  but  without  any  author)  that 
 Babylon  there  doth  not  (igni fie  Rome ^  but  either  a  City  in  Egypt,  or 
 AJJjria:  But  Eufebiuslib.2.  hif.  cap.  14. <?«jiS.  leromedc  £cde/^ 
 fcript.  vcrf.  Marcus,  with  other  Authors  more  worthy  ef  credit,  doe 
 expound  it  of  Rome,    And  you  your  felues  take  Babylon  for  Rome, 
 where  you  thinke  that  any  holdntay  be  taken  aaainjl  tty  as  in  the  17,  of 
 theReuelation,butinS.  Peters  Epi/tle  they  will  none  of  it,  becaufe  it  ' 
 would proouetQoplainely^that  S. peter  hadbeene  at  Rome. 
 
 R.Ab- 
 
That  Rome  u  Babylon,  and  the  Pope  Antichrifl.         5  7 
 
 R.  Abb  ot. 
 VVcchaue  hecrcafriuolousandidlc  difcourfe,  onely  to  gitie  a 
 jmockc  to  the  vnlcarncd  Reader.  Wc doubt  not  but  that  there  was 
 la  difference  of  o!d  to  bee  made  betwixt  the  prophanc  (late  of  tlic 
 lEmpirc,  and  ihe  Hate  of  the  Cb  iftian  Roman  Chuich,  and  who 
 would  goc  about  to  make  any  quedionof  that  matter  ?  Nay  wc  fay 
 further,  that  there  is  cxccedinggreat  difference  betwixt  the  Church 
 of  Rome  that  then  was,  and  the  Church  of  Rome  that  now  is ;  bc- 
 caufc  the  Church  of  Rome  that  now  is,  is  become  in  dominion  and 
 princely  (tatc  hkc  to  the  Empire  that  then  was.  And  in  this  rcfpccl: 
 is  it  that  yl/.  Verktm  calieth  that  4  fo^ipj  dtfiinElion,  not  becaufcit 
 'putteth  difference  betwixt  the  heathen  Empire  and  the  Church  that 
 was,  but  becaufe  it  diftinguiflicth  to  no  purpofc  the  Empire  of 
 Romethat  was  from  the  church  of  Rome  that  now  is,  when  as  the 
 liiQiops  L^tftf  is  now  turned  hito  the  Emperours  court,  2ii\6.hyi^ic- 
 tcaceoi  fpiritfiaUiftrifdtSifoft,  the  bcalf  that  now  is,  isbccomcihc 
 pcTf:6i*  ima^c  of  thf  former  i'fafi,  Sorae  difference  there  is  in  that  '■^P'''^*' J'** 
 theEmpircwaswhoIy  Pagan,  and  the  Church  in  fomc  fort  pro-  ^" 
 fclfcth  Chrift,  butinpompeandpride,  infilthinefTe,  idolatrie  and 
 crueltie,  the  church  is  now  the  fame  that  the  Empire  was.  He  bring- 
 cthaplac«rofP<fftfrneedleflytoproouchisdirtin(5lion,  and  in  that 
 plate  will  needs  hauc  it,  that  by  BaI^jIoh  muft  bee  meant  Rome. 
 |We  are  well  content  at  his  offer  to  take  it  fo ;  but  fo,  as  that  he  muft 
 lemcmber  that  bcemg  once  ^«<^y<7w,icfliouldneuer  finally  furccafe 
 that  name  votilliccaricd  Antichrift  for  the  fcucnth  head  thereof, 
 vnderwhom  theabhominationsofit  fliall  grow  to  their  full  mea- 
 fure,  that  that  heauicdeftrudion  may  fall  vpon  it,  whichGod  haih 
 ithreatncd  for  full  vengeance. 
 
 W.  Bishop. 
 
 JVeW^.VaVwiis  cetitem  infiii,  toallow  of  that  AtflinUian^  of 
 iHcathcnilhand  Ecclcfialiicall  Rome,  which  before  bee  ejieemed  fo 
 foolilh:  andtbenwill^roHe^  that  not  the  Heathe»ijh,  but  EcctcftAjitcall 
 Rome  is  refembled  to  the  purple  Harlot.  See  what  eonfidettce  this  man 
 hath m hu  onne  (huttle  rvttjhat  noir  wilproue this^andfljortly  after dtf- 
 fronett:but/etV((TfMehim  theheannjrjnthe^.v.  The  holy  Gho({  fail  h  c.to'.x'i: 
 ^platnelj/ ^z\^3it(\\c  hath  made  all  rhr  world  drunk  with  the  wine  otfhc 
 jwraih  of  her  fornication,(^7f^  addeth.ilut  fhchsih  committed  for* 
 I  nication 
 
S  8       That  Rome  is  BAhylon^  and  the  Pope  u^r.thhrijl.  i 
 
 nication  withthekings  ofthcearchi^^i*  thiscannot  hvn^erflooiof  I 
 heathenipj  Rome,  for  that  if  ft  all  the  kj^gdomes  of  the  earth  vnto  their    ; 
 crvne  relKr'ton  and  idolatries  and  did  not lahonr  te hringthem  torvot' 
 {htp  the  Romane  Godsj  Ergo ,«/  r»f*fl  ^e  vnder(loode  of  Paf  all  Rome,  I 
 anfirer.  The  Romane  Empire  being  the  head  andprincipall  promoter  of 
 allkj'fdof/dolatrie,  and  maintaining,  and  aduancingthem^  that  mo/i 
 vehemently  oppofedthemfelaes  againjl  the  Chrtftian  religion',  who  with 
 any  {hew  ofreafon  can  deny,  hm  they  chieflle  co-inmitted  fpiritHnllforni- 
 CAttonxvith  the  kJKgj  of  the  earth,  tfnathj/  perfxvading  them  to  forfake 
 their  oxvnefalfe  Gods,  which  the  Pagan  Romans  worjhip  as  well  oi  they  ; 
 yet  hy  encouraging  and  comtflanding  them  to  perfeuer  i»  that  jilt  hie 
 Idolatry, and  to  reji^,  and  oppreffe  the  Chriftians  where foeuer'i  Neither 
 is  that  true,  that  the  Romane  EmperoHrsdid  not  labour  to  bring  other 
 nations  to  wor/hip  new  Gods,wbe»  Nero  and  Domician  would  bee  wor^ 
 p}ippeda4  Gods,  and  for  feare  of  Adrian,  one  Anttnous  his  fermntt 
 was  worjhipped  as  a  <Jod  of  all  men  :  as  luflinus  Martjr  tejiifieth  in  hu 
 T.ufeb.lib.i,.hifl    Apologieio  Antonine.  The^e  words  of  the  text  then,  agree  very  well 
 '^'^'  '  with  the  Emperours^  who  both  were  Idolaters ^  and  the  chtefe  patrons 
 
 of  Idolatrie :  bftt  can  m  no  fort  be  applied  to  the  Romane  Churchy  which 
 was  then(^  as  the  Protefiants  cannot  denie)  apure  Virgin^  and  mojlfree 
 from  all fpirtttiall fornication. 
 
 R.  Abbot. 
 
 cJ?f.  Perkins  admitreth  the  di{Hn(5\ion,  without  impeachment 
 
 of  any  thing  chat  he  hath  before faid.  Hegranteth  them  that,wherc- 
 
 by  hec  giueththcmto  vndcrftand  chat  they  gaine  nothing.  The 
 
 argument  which  hec  allcdgcth  to  proue  ih^t  Rome EcclefiaflicaU\% 
 
 here  to  be  vndei  ftoodjand  not  the  heathen  Rome,  is  vcric  forcible  & 
 
 ftrong.  For  it  is  true  that  heathen  Rome  did  not  tie  other  nations, 
 
 when  they  had  conquered  them,  fo  their  Gods  and  rites  of  religion, 
 
 but  did  rather  cntertaine  the  rdh'gions  and  Gods  of  other  nations. 
 
 a^uc'-deciui    Wjiich  was  a  thing  that  S.  AHfit>i  derided  in  them,  xh^i^theywor' 
 
 dei:lib.i.cap.%i   (hipped  thofc  Gods OS  their maintatners  and defeyidors ,  whom  they  therU' 
 
 '^uanprljUeTnc  f^tueshad  oHetcome,  and  vainlieprefamedthev  cotsldnot  be  conqueredj 
 
 defififores  coUre,  hatttno  before  concfuered  them  by  whom  they  (hould  be  defended.  They 
 
 Jmefr^'ump'.  Hiadc  not  thcmfelucs  any  rule  of  rcHgion;  they  thought  it  to  bee  the 
 
 ttmnonfou'e     yj^y  to  gainc  both  gods  and  mcn,xo  haue  a  Pantheon  for  a  rccep- 
 
 S^bmvmis^  wck  ofall  ftrange  gods,and  to  f  afliion  thcmfclues  to  the  rites  and 
 
 cere- 
 
Tkit  Rome  is  Baby  Ion ,  and  tfje  Pope  Antichriji.        8  5" 
 
 ceremonies  of  other  men.  Thcinftanccs  that /W  ■&/yZ'o/)bring;cth 
 agaiiifUhi^arcnottorhcpurpofc,  bccaufc  they  arc  examples  fiii- 
 'gular,  and  touch  not  ro  the  pcrpcruall  courfcof  the  Romancgo- 
 {ucrnment.AVrtf  an  J  Dow/rw;/ commanded  themfclucs  to  be  wor« 
 fliippcJasGods,  but  neither  did  anyfo  before,  nor  did  any  after- 
 »vard>vpholJ  that  \shichlhcy  commanded, neithcrgrcw  any  fiich 
 vordiip  vniucrfally  or  commonly  to  bcrccciiicd.  Adrianhcang 
 ;ncuedatthcioirccHiisparamory^«r/>;o«j,wliomhc  had  abufcd 
 c)  i\U\i\c  vnnatural  Iul},to  do  him  fome  honor  being  dead  whom 
 ic  could  not  kcepeahuej  named  a  cicie  in  Egypt  ofhis  name  '*y/«- 
 uioufolia^  andbuildedhim  tiieica  tcmplc,and  commanded  him  ^^ZaT' 
 ;hcreto  be  uorfliippedsbut  much  further  the  vvorfliip  o^  Auttnous  c  Apoc.17.:. 
 ?rcua:lcdnoc.  Thcfcex.implcs  arcfarfromanfvi-cringthatuhich  c  cjJm?';!! 
 ^{xA  iA  \.\\zvchare  of  Inibjlun  y  with  fpcciajl  reference  to  thcJaft  f"  ^"'.<"»'»^'««. 
 l.uc  thereof,  for  the  corruptions  whereof  (he  (liould  finally  be  dc-  l'Jie'mp!^fL^ 
 (roved  : "  I  bekjngs  of  the  ctrtb  haue  commit  ted  forMtcat  ion  iv.th  her,  udtt  poieflatu 
 ifidihe  inh.ibtt.rfits  of  the  earth  are  drhnl?e>j  withthewine  ofhfrforni-  'h.ern!c'lp''^d  . 
 at  ton.  ^  Allnattoni  hane  drunken  of  the  wine  of iheivraih  of  her  for-'^^"^'*"^'"*'-  f^- 
 ■ic.ittgvs . ''  pje  did  corrupt  the  earth  with  her  fornication.  But  tlicfc/J'rSXwr*. 
 ^<^%  very  apparantly  agree  to  the  Church  of  Rome,  in  u  hch  it  Pj"'c>-f">Z'*'- 
 Lily  Verified  which  S.  Hterontefakb  of  Antichrill,  that  'he[haUdtbapTfm^tlf(u. 
 ■,t:(r  all  rciiQtorivnder  his  ownepowerJYvit  Pope  hath  made  himfelf^/^f"''"'*'^"''' 
 [\c  inaiter  and  commandcroral  religion*,  whit  he  hit  to  ^pproue,  wo«.o,  -vthen. 
 Oiifl  befollowedju  hat  he  didtkethjmud  be  rcicdcd:nc  man  murt  "''"  "^'*f"*Iiic^ 
 
 •I  iiiri»  lit  r,        ■  oacrameMUyaii- 
 
 irclumc  to  contraric  thatwhich  he  hnh.^f^Fe  If  ift.it  hem  allvntMert  ter  fcmtrt  aut 
 'illy  With  a  Oondof  aperpet'J.i/l  curfe  (faith  he)  ^Tiho  dare  10  thinhe  or  ''*"''"'«' ^'Z"' 
 iach  ofhertrije  then  the  Church  of  Rome  teacheth  and  ohfertieihoff'"iiiaRomanA  ' 
 he  facrament  of  the  ho  lie  and  blond  ofChrtfi^or  ofBaptifme.  or  of  con-  f'Yr''  ^'""^"'^ 
 elJU)<i^rKatrtmonie  or  o.'her facraments Of  the  Church.    ^Ve dttermi>ie (»'•<> fierfeuii  ^. 
 hat  he  (hafUe  highly  accurfcd,  rvhatfseuer  kjng^or  bijhcp^or potentate^  Iww'^'"''  "^** 
 '^xllihiKkethat  the  fenteyceof  ihe  decrees  of  the  B  [hops  of  Rome  may  ''  iyq-i-Gent- 
 c  violated  tn  any  things  or  Jhallfhlfer  the  fame  fo  (p  be, '  JVe  denounce  ^  [^^  ^°"fx'!a'Ja' 
 hatiiijtjeceffarteto  faluation,  for  euery  humane  creature  to  be  fubit^l  'i'""  "n.uhem^ 
 ptke  Btpjopof  Rome.  Vnder  this  authoritie  hehath  fent  abroad {J^'r/>|^^^/?c;. 
 hrou<;h  the  world  his  lubilccSjhis  Pardons,  liisdirpciifationsjiis /"■'""• ''''/"'""- 
 
 ^  '  r  »  mmdeiHcfpi  Ro. 
 
 ni.i>:oi!tm  PcH- 
 ■n  decrttarum  ctnfuratn  in  quo^uum  credtdoil  ■v:i  pcrmiferit  liolMdam.    i    P*  m^ior-   <J^  <'if-.cj^./''«(i'»i 
 S:tb:(ftKom<in»Vontificninm  l^maiM  (icamrti  didaratmHtdiCimui^  dtJinimus,o- frt>inrKiAmin  on^ 
 
 ft  dt  iltCtJfllMtt  filuitf. 
 
 Malfcs 
 
6  o  That  Rome  is  "BAhylon^  and  the  Po^eAnttchrifi. 
 
 MalfeSjhisMonkcricSjhisRcIickcs,  his  Agnus  Deisj  his  hallov^'cd 
 bcadrs,  his  holy  water,  his  holy  oylc,  and  a  thoufand  fuch  other 
 witchcrafts  and  forccrics,and  hath  enchanted  and  belottcd  the  na- 
 tions to  make  them  doatcvpon  the  opinion  of  thcfeabhominati- 
 ons.I  need  not  amplifie  this  point,  the  matter  is  plain  enough,and 
 theythcmfelues  require  this  obedience  to  be  performed  to  that 
 filthicbeaft.  As  for  that  yKi^/p^/jfaith  of  heathen  Rome, tncoura' 
 gtng  and  commanding  the  natian  s  to  ^erfeuere  in  thetr  filthic  idolatrjy 
 neither  doth  that  fatisfie  the  matter,  becaufe  Hie  could  not  be  pro- 
 k  Apoe.j  8. 5i    perly  cn\\G(^the  mother oftho[efornicaiion$  (^ abhominations which 
 Ihc  found  among  the  nations,  and  onely  incouraged  them  to  pcr- 
 feuere  therin.  But  the  Church  of  Rome  hath  cither  been  the  deui- 
 fer  of  her  abhominationSjOr  if  they  haue  in  any  part  been  deuifcd 
 by  others,  yef  (lie  hath  licked  all  thofe  monftrous  and  ilfauoured 
 baftards  to  their  forme.  The  Church  of  Romc,I  fay,that  now  is, 
 we  apply  nothing  to  thcChurch  of  Romethat  then  was,whichhc 
 fondly  inculcateth  withoutcaufe.  The  mother  wcconfclfewasa 
 chad  matron^bui  the  daughter  isgrownc  to  bcafilthie  harlot. 
 
 W.  Bishop. 
 
 • 
 
 Bm  that'ttiinoxfi  become  tdoUtrous,  M.  Perkins  doth  prove  by  his 
 
 fecond  reafon^gatheredalfoi^l  warrant  you,  right  learnedly)  out  of  the- 
 
 textit  felfe^  r^kereit  u  [aid:  that  the  tcnne  homes  which  fignific 
 
 Cap.t7.T«r.i^.  f^"  kings,  fliall  hate  the  whore,  and  make  her  defolateand  naked: 
 
 vphich  {as  he  faith)  muH  be  vnderfloodof  Popt(Jj  Rome,  For  whereoi  in 
 
 former  times  J  all  the  kings  of  the  earth  did  fubmit  themfeluesto  the 
 
 jvhore :  now  they  haue  begun  to  withdraw  themfelues^  and  to  make  her 
 
 defoiateioi  the  ki»gs  of  BohemiafDenmaYkeyGermany  JEngland^Scot- 
 
 land,and  other  parts  Jnt  he fe  his  words  is  committed  a  moft  foule  fault, 
 
 by  eroffe  ouerfight  and  ignorance  in  the  very  text.  TVhatj  be  England^ 
 
 ScotlandyDenmarkff  {as  for  Bohemia,  ruled  by  a  Catholike  Emperor ^ 
 
 i^muji  be  omitted^  asalfo  many  States  of  Germany  ^be  theje  Kingdoms 
 
 your  principallpillars  of  the  newGofpellyComprehendedwithinthenun)' 
 
 ber  of  the  ten ,  mentioned  there  in  S.  lohn,  which  hate  the  harlot  ?  Te* 
 
 marry.  Why  then  they  are  enemies  of  Chrifl,and  Satans/ouldiers ;  for 
 
 .  in  the  1 3  .verfe  it  isfaid  ofthefc,  that  tj;iey  lliall  deliucr  their  power 
 
 vnto  the  bcail,  (which  pgnifeth  etther  the  diuellor  t/^ntfchrifi)  and 
 
 iliall 
 
That  Rome  is  BAhybft^  and  the  Pope  Antichr'tfi,         6 1 
 
 Ifhallfi^htwithihcLambc  ,  and  the  Lambc* Hiall  oucrcomc  them, 
 ibccaulc  he  is  Lord  of  Lords,  and  King  of  Kings.  liMotthl^dottting 
 \tn  an  high  degree  to  h  fame  ft  Moterieujly  thcm,0fvehom  he  rrou/dlpenl^ 
 moilhenourJandtomakc  the  [pecull  piiro>:s  of  their  new  Gofpe/jhcdi- 
 \ttelsCApt4i»es^dnd fiercely  torv,igehAttellagai»ft  Chrtfl Itfiu.  Szc^hovf 
 \heAte  of  ^wangling  &/i»deth  mensiudgements  ? 
 
 *     R.  Abbot, 
 
 The  d.rccl  conclufion  intended  by  Ai.  Per^inth^  that 5.  lohns 
 propheciewasnoc  accomplilhcd  in  heat hentpj Rome y\\\\(.xt\.\\)Qn. 
 ir  rcinaincth  to  be  vndctBoodot'thc  Chu-^chof  Ron'.e.  The  Argu- 
 nxnt  which  hcc  vfcthtoihatpurpofeisinuinciblc  ,  and  M.  Btfhap 
 cunniiiiily  ouciflippcth  ic  y;i;hout  fuying  any  thing  dire »5l'y  to  jr. 
 Mc  chargcth  Af.  Perf^nivi'xtU  a  mo(t  foule  fault ,  and  qroffe  otter  fight 
 a»d  ignorance  in  the  text  X^^  with  bccingi>li>ided\riih  he^t  ofwrang- 
 hig^  when  he  iumfelfCjpoore  foule.knowctii  not  what  hec  faith,  or 
 if  hcedoc  knowcihencairicth  himfelfcn  oft  impudenily  therein. 
 Tliecafc  isplaincit  we  doc  but  con(ider  th^t  the  Oeafl  :iV\\S  the  har>- 
 lot  belong  both  to  one,  as  S.  /«?^>7gitieth  vs  to  vndcifland,  by  de- 
 Ictibinf^  ^theiroman to  ^efttt^vpon  the  heafl ,  in  relpedi  vvtiercof  ^Apoc.iy  j.^. 
 the  RhcmiHi  Diuines  docname''  the  tvhore.and  thebeafi ,And  Anti-  ^'K'^'^-'^'ft- 
 chnfrAiis  one;  SoFermihew  Prcacherot  Mcmz  !aith  :*^  Thea-  ij.i. 
 hmtnatten ofdefoUtion  (\ hichis  thehfngdr^nt  of  Amichrt^John  in  iht  \ ^'""J^J^'^"*' , 
 ^pocaljpft  vnderfiayjdeth (ometime  <  by  the  beafl  to  vehich  the  Dragon  ntm  dtfoktionit 
 gA;ie pQveer  fametiTKCS Ij  the ircmanftttni^  vpon  the beaft ,  a»dn:ak^ng  '^!f[*fjj^^a^'l'g 
 a.'ltodrifkeofthtm/jeofherfornicatton.S./chfJihcn  gucth  vico  vii-'»"»*j;>»  vV/ac,/, 
 dtrft3nd,ehat  tenne kings  Hiouldririle  out  of  tlie  oillolntion-cfthe^^(:^pXri/f 
 E'i)pire,ashathbccnelad.  Otthcfc  te»kingshc  ia'vh,^  T^efe  haue  '^'^'o/ou/Uitr?, 
 onemtude,  Ayid^allgiue  their  power  andauthontteta  the  be^Jl.  Hete-  p'rZiuu'ntmb^ 
 ipon  iiftiall  follow  ,  ihattogcihcr  vvilU  the  bt."ft  ''they  (hallfght  a-Ii*^ i^^fiotttni 
 \gainfithe  Limbe^ihit  is,  againft  Icfu'  Chijft    Afterward  it  fhall  7vc!f."i'f.'' 
 ;coliKto  pjfle  ,  thai  thofe ten kin7 J  ^ /had  hate  rhe  whore  thatfitteih  'Vcrfi4. 
 vpon  the  braft  ,  :in6/h(illmal:^  herdefoLiie  an  a  n^^ed  .  andfha/l  Critt  ■ 
 herjLfh^andbHi>ie  her  with  fire.   For ,  that  ic  may  .ippcr.rc  how  they 
 \pc\ii\gine  thetrpovrerto  ihebeafl^  zu^ychrite  the^hortyiWit\'^,  fiib. 
 imit  iheir.felucs  to  Antichiilis'^iiea'd  j^oiicinmrnv  ,  iiv\^yc[hate 
 the  Babjlon  v\hcrcju  Lc  haLlu;igncd,hcc  addcth ;  ^  For  O'odbathpnt  sVciCifj,, 
 
 i» 
 
62        That  Romeis  Bahylony  and  the  Pofe  <iAntkhriJi, 
 
 in  their  hearts  t^ftilfUhis  m!I,  andto  doe  xrithone  conjem  ,  for  to^iut 
 their  kingdcme  to  the  beafi ^vntillthetPords  ofGodbefulfiUed.  So  then 
 vmill  the  words  of  God  be  fulfilled  ^znA  bee  hauepertorrncd  what  in 
 his  fccretJudgtmcnt  he  hath  thereof  decreed  ,  thofe  ten  kings  fliail 
 fiibiiiit  rbemfelues  rothetrW^jtothe^f^y?,  thatis,  toAmichtift 
 raigning  in  his  Babylon,    But  when  God  hath  finifhed  his  vvorkc  c 
 therwife,  then  the  kmgdorae  of  Ancichrift  iliali  bee ouerthrowne : 
 the  kings  thai  before  were  liibiedt,  fhall  wKhdravv  then  obedience 
 Fromhim;they  fhall  hate  thevphoreofB<ibylon,  thecitic»f  thebeaft, 
 oFAntichrift,and  hauing  (Iripther  of  the  flateand  dominion  vvhcr- 
 by  iliee  was  aduanced  and  raigned  ouer  them ,  ihcy  fliall  furioufly 
 b'nd  themfdues  againft  her,  vntiii  they  hiiie  vcccrly  deftroyed  her. 
 Thefe  things  wee  ice  cannot  belong  to  the  dayes  of  the  heathen 
 Einperours,  as  before  is  faid,  bccauicthe  diuiiion  ofthcEmpirc» 
 and  thcferrwi^/w^j- were  nor  in  thofe  linies.  Itrcmaineth  therefore, 
 that  the  prophecie  belongcth  to  times  afterwards  fiiccceding. 
 Now  beeingfovndcrfloodjasneceirarilyit  muftbec,  wcefeethc 
 famemparc  already  fulfilled  in  the  Church  ofRome,  andGodin 
 his  good  time  will  fulhll  the  reft.  The  Empire  hpth  beenediuidcd 
 inco  many  Kingdoms :  thofc kings  haiic  all  fubmitted  their  f^epters 
 to  the  power  and  authoritic  of  the  B.ifhopof  Rome.  Hec  hath  plaid 
 the  Lord  and  tyrant  ouer  them  ,   and  they  haue  patiently  fuffercd 
 him  fo  to  doe.  Yet  God  atlcngtii  hath  opened  lome  of  their  eyes 
 alrcady,and  they  haue  learned  to  feethe  deceits  of  Anrichrift,  and 
 to  hate  the  fame.  The  like  mercy  hee  will  flicw  to  the  reft  in  his 
 good  time  ,  and  they  fhall  ioyntly  apply  themfelucs  to  vvorkc  the 
 •  confufion  of  that  wicked  (-Irumpec.  So  then  they,  whom  God  hath 
 alreadycalled,  are  not  now  ^s  M.  ^/]2;(?/>cauillcth,  the  enemiesof 
 Chrijl ^andSathans jottldiers\  they  were  fo,fo  long  as  they  gauetheit 
 power  andkingdome  to  the  heafi  •  hue  now  they  are  Gods  armie ,  and 
 thccaptaines  of  the  Lords  bofle,  to  fight  his  battels  againftthc 
 beaft  and  the  where,  vntiii  ihey  haue  wrought  his  ludgemcntvp* 
 on  them.  Weigh  the  text  (  gentle  reader  )  and  ccnfidcr  well  how 
 readily  it  yeeldeth  thee  that  thatwec  fay  thereof:  and  hereby  con- 
 criuc,in  what  a  pitifull  cafe  M.  B>(hop  was,  when  hee  wasfainero 
 pafic  it  ouer  as  hec  hath  done.  Yet  his  fcllowcs  are  beholding  to 
 him ,  that  hee  laieth  liiHily  about  him  with  words  ,  and  fcemcth  to 
 haue  a  good  courage  ,  howfoeucr  if  he  weighed  the  place  at  all ,  it 
 
 coujd 
 
7  hat  Rome  is  Bdhylon^  and  the  Pope  Antidrift,         6  5 
 
 jcould  not  be ,  but  tlut  in  his  ownc  bofomc  lie  wa*  vvcli  priuic ,  that 
 his  caufeVas  quiic  vndonc. 
 
 VV.  Bishop. 
 
 "'Bnt  iotiproceeda>}dfny^^3i0.yjhitweft4nheyho^d,tbat  ihe blond 
 
 'he  <c4tnts-^nd  AiartyrswAs  not  /hirst in  Rome  ,  l>Ht  tn  Hiertif.ilem. 
 
 yc  is  a  coy.f-  -ion  of  men,  and  matter.c^pjr  vpcj  aj  that ,  he  blood  ofma- 
 
 iitnts  rehearfcdtnthe  y^poc.  rvas  pjed ifj  Home  by  the ijrannicall^^^*^-^'^- 
 
 peroj^rs  but  t he  tnar tyring  of  tl^ofe  two  prtKcipa//  ivitnefjes  ,  Enoch 
 
 :  ]:MjiS.(  recorded  m  t  he  eieMenth  of  the  f^mc'^jhallbe  nt  HternlrJem, 
 
 j['\vr!l_becanfe  thetext  isvery  pl:iineforit\  {pecifyir:g  ihdit  their  bo-vcrf.g. 
 
 ^  diall  licinihe  llrccts  of  that  great  cicie,  where  the  Lord  was 
 
 ;Lifie(i  ^  iii  for  that  iheordtJinrie  Interpreters  cf  ih.n  place  c^ofo  tikf 
 
 t.  Bttt  M  Vc\\z.\n'ihoidetb^  that  the placenhere  Chriji  wa^ crucified ^ 
 
 'fTtji/iet''ohere»ot  Hieritfalern  but  Rome  ;  becaufe  Chnfi  vptucrucijud 
 
 h:re  in  his  members  :  fo  it  wght  at  well/igMifie  any  other  plncc  of  per - 
 
 ectitmn^oA  Rome.the  rc.ifon therefore  being  nouoht  worthy hefortifieih 
 
 •  -vith  the  name  ofS}\\cv(.W)c^butcitcthtntloemurgentaleittroft\vo 
 
 -! (40 H4  matrons , Paula  and  Eiiftochium.  Goodfr,  ifS.  Hicron)eg^-jj"j7- 
 ,4J meant  that  that  Epiflle  pjvuld  haue  had  his  authontie  ^heervould 
 jauefet  it  out  in  his  t>rv»e  name ,  which  feeing  bee  thought  not  expedi- 
 'int.fettheafithorttie ofitafide ^  andvrgehtsreafons  ,  ifyouthtnke it 
 poorthjour  labour ,  andyofiP^aHbe  anfvcered.  In  the  meanefeafon  (  / 
 kope)Allfober  Chrtfitans ,  xvtUtake  the  place  xvhere  our  Sautour  Chnff 
 VM  nailed  on  the  crofjejo  (ignite  rather  Hterufalem ,  then  Rome,  And 
 ronfen^ue^tly^all  that  you  haue  alleadged  out  of  Scripture  ^toprooue  the 
 vbore  of  Babylon  to  pgnre  the  ecclefia/licallJlAte  of  Rome  ^  not  to  bee 
 vottharufb. 
 
 R.  Abbot. 
 
 That  which  i^/.  Pry^w/alledgcthjisaccordingtotheircommon 
 "ancicjthat  Antichriftfhall  hauchis  feat  and  kingdomcatHierufa- 
 cm,&  thcrcfo  c  Oial  there  flicd  thcbloud  of  the  Martyrs  of  Chrill. 
 -orfomofthcm^,  crcciuing,as-rT/^//Z'(7^mightdo,if  hiscyes  were 
 natchcsjthat  the  prophecy  of  i*.  lohn  cannot  be  determined  vnder 
 1-c  heathen  E.rpirc  of  Rome,  doc  port  vsx)ffto  Hicrnfalcra ,  there, 
 o  Und  fben^bcrc  of  Babylon  drunkf  with  the  bloudofGods  Saints, 
 
 and 
 
<A?oe.ii.3.8.  and  fovndcrftand  thac  which  is  fdido5  the  flaughter  o('lhe  m# 
 
 mtne^eSjtrhefe  hodtes  arc  (aid  to  he  in  thejireetes  ^fthe  g^at  citify 
 
 where oHr  Lord alfovroicractfied.  Thus  becaufc Rome  is  moftcuU 
 
 dcnrly  d:rcribe  '  by  S.  lohn^  ihey  td  vs  cne  while  that  thcfcthings  i 
 
 arcindeediob- f-ci  erred  to  Rome  ,  but  vnder  the  heathen  Empc. 
 
 rour«;aivd  bectufe  rhcre  atefome  things  thac  cannot pofsibly  be  i 
 
 applirdtociietime  ot  the  heathen Empcrcurs,  they  another wliile 
 
 puca'.Iouc.  toHieiufai'm,  and  vviU  by  no  mcancsadmiiofRornt, 
 
 albeit  it  be  m  >fl  niaiiifcftly  pointed  cut  for  the  pUce  thereof.  But 
 
 as  touching  the  place  of  the  death  ofthofe  motvitnefest  M.  Verk^m 
 
 rightly  faithj'hat  it  is  not  meant  of  Hietufalem,  but  of  Rome.  It  is 
 
 called  thegrsai  Cffje,ind  what  ths great  city  importcth  wee  vndcr- 
 
 ^chap.17.18.    ftand  by  the  mention  of  it  afterwards,  ^  the  great  city  that  ra:gKeth 
 
 cHiemi.in  jfm;  oucr the Ktngs ofthc edtth.  That  vva.5 Rome,  and  not Hieiufalcm^al 
 
 uim*or.inim     hath  bccne  befofc  declared.  Hienifjlem  was  deflroyed  20  yeares.  \ 
 
 "'TT'T'^-vf  ^^  ""'o^'^  before  S.  Io6»Cav\;  this  Rcuelation  ^ and  '^ pco^ f'J/en mo dafi 
 
 fid\onfumr,muo'foretieryisHieromeipt^\iQK\\ ,  the  ruinej  oxdefirH^ions-ihereoJpiaR 
 
 wm  fecidt  rtiitu  cominuev»tHl  the  worlds  ende.  ^  Etten  to  the  end  of  theworld ,  faith 
 
 manfirtefuHt.     Theodoretythe  conjumrnatton  of  her  dejoUttorj  fhall  comtnue  wnhont  4- 
 
 i>a»c!^'*p'}ue"J"^^'*'*^^-  The  words  of  the  Prophets  are  fully  vereficd  in  her,« 
 
 axfinemfcuii     '  Ivptllirea^e  this  city  as  a  man  breadth  a^otters  ve(fell ,  that  cann(4%, 
 
 con[umrmt,ode-  y^^^dc U'bole  a^atNeJ Sim (ha/^ ^^^  ploxvedas  ^fie/d,^nd  HterMem"^ 
 
 -uUamttauone    (ball be anbeape,tind  the moHntaine efthe hoHjePjall be  asthe  highfta- 
 
 Iierfm  i'?.ii.    ^^^  oftbeforrcft.  Saue  onely  for  three  turrets ,  anda  part  ofthc  wals 
 
 /Mich.j.u.       on  the  Weft  fidcjleft  to  Oiew  what  a  citie  the  Romanes  had  ouf r^ 
 
 ^l£l!'.c'!x'i''&     come,,  it  was  fo  dcftroyed  ?  to  the  verjf  foundations ,  as  fofephw  re- 
 
 38.  cordcth.,  and  laid  fop  tt, as  that  fKenwoftld  hardly  haue  thonght  that 
 
 ^^ln"Mtcb.c'ifJ^'^'^'^^^^^"'  ^V  h  Ah  hat  ion  there.    Oncly  t^/ifu  ^drta^w  the 
 
 I'jfUaiju^nunc  Empjrour  builtneercvntoit another  citic,whichofhis  own  name 
 
 "nura&T   becalled  c^/m,  which fince  hath  gone  with  Chrftiansvnder  the 
 
 Mrtano^eke    nimc  ofHierufalem,but  hath  indeed  neither  the fapf  ion  »er ftuattoH 
 
 "af.^tllT'xHH,    ofHterjifalem ,  as  Aria4  Montanns  noteth  for  the  iuftifying  of  that 
 
 iju<t>nfaacmn3--  pophccy,  and  therefore  is  but  wrongly  and  corruptly  called  by 
 
 Vuteuiuod&  that  name.  Therefore  th.-re  neither  is,  nor  fiiall  be  any  Hicrufa- 
 
 *h(iuraf*.dam   J^m  f^jf  Antichtift toraigne  in  ,  nory^r^-^/zof Hicrufalem ,  wherein 
 
 v'eftigta&T-    the corffesofthofe trvo mtnejfes fhould lie.  To  prooue  that Hiciufa- 
 
 /cn>rw./y2(  w4]cm  is  not  there  vnderftoodj/I'/.i'rri^^/  bringeth  the  teftimonic 
 
 mfejtitirguHn',   q^ ^ifrff^s i2\iXW,y,t\itQnm\hQXi^m<ioi Pattkiin^EHftochium.io 
 
 M^ircfU, 
 
That  Rome  is  Buhylon^  And  the  Pope  Antichrifi,         6  ^ 
 
 A'fMrcella.  M.Bt(hojf  anfwcrcch  ,  that  if  Hterome  had  meant  that 
 that  e^tfiU  (honld  haue  had  his  authoritieyhe  rvouldhaticfet  tt  out  in  hu 
 yrvnc  name.  Hcc  could  notdenic  bur  t\^2tH/erome\v2i  the  author 
 oficand  \[Hurome  would  not  hauc  had  it  to  carric  his  authoritic, 
 hcwonld;iotfurcly  haucgiucnitpbceamongrt  thcrcrt  oFhis  epi- 
 i'cs.  But  that  he  fiiouid  kccpc  it  Hill  vndcr  theirnaincs  for  whom 
 K  wrote  it,thcrc  was  a  ncccfl'arie  caufc ,  bccnufe  ihere  arc  fomc  cir- 
 runiftjnccsinitthatarcappliabieto  thcmonely,  and  not  to  him. 
 Sow  Hter^me  it\owg\\  he  there  denic  ih^igreat  citie  to  be  Hietufa- 
 cm,yet  doth  not  expound  it  to  be  Rome;  but  that  is  very  mani- 
 ■d\  ofit  fclfe.bccaufc  it  is '  the  beafi  that  ^\d\\  fight  agmnfi  thofeixfo  ;  yerffj. 
 vit»e(fes andl^li themy'3LV\d the heaj} ^is wee haue before Tcene, is  the 
 Aomancftatcandjoiicrnment,  and  Rome  the  citie  of fcuenhils, 
 j  he  place  and  ftat  chcrrof.    But  ro  the  contrary  Af,  Bi^Dpvtgc\h^ 
 jhat  it  is  laid  to  bee  theciiy  where  our  Lord aljo  was  crucified  -^  and 
 hat  he  faith  ,  allfober  Chrtfiiansmll  take  rather  to  fgnifie  Hierufa* 
 'em  then  Rome.  Thus  no  man  muft  be  taken  to  be  fobcr  thjt  wil  not 
 jcrue  the  Popes  turnc.  Yet.  wee  take  our  fclqes  to  be  fobcr,  and  bc- 
 faufc  wc  are  fo,wc  know  that  the  words  are  not  to  be  vnderftood 
 fthat  thatisnor,butofthat  that  is,  and  therefore  not  of  Hi  cm  fa- 
 rm,whrch  neither  i$  nor  (hall  be,as  bath  becncfaij,  but  ot  Rome, 
 Ivhich  is  and  Hiall  bee ,  vntill  God  bring  vpon  it  the  dcftiu6tion 
 ^hichhchathprouounced.  For  that  wee  are  not  properly  there  to 
 ndcrftand  the  place  wA^r*  Chnfttvoi  OHctfied^hchdt  that  wc  con- 
 [eiucit  by  thccourfc  of  the  whole  boi)kc,'*B'/;/f^Jsf//VMwtf  faith,  ^  HitroHda 
 fpiritttalljftohevnderjiood,  the  place  it  rdfeplaincly  dircdcth  vs  !7«-'y?M-"f<''Kr,' 
 icreto.  The  great  citteM^\^S.  lohn  ,ixhich  [pmtuallj  vs  canedSo-^^irlll'^^^^ 
 vme  and  Egypt  ,  where  our  Lord  alfo  was  crnctfied.  U  is  fj/trtttta//y  f^H*>"*"> 'A 
 ailed  Sodoinc  and  Egypt,  and  it  isy^/r//«<»//7  the  place  where  our 
 .ord  wascrucfficd.  Now  the  citie  where  our  Lord  was  corporal- 
 irciucjficd  bccing  vcterly  pcnflicd  ,  there  is  no  other  frrj'f/ry  to 
 which  we  hauewiyreafonin  fpecial manner  toxcicxrcix  fpiritually. 
 Ml  onely  the  city  of  Rome.  '  By  authority  of  the  Romane  Emmre. ,  ^,     ^  r 
 s  the  Rhemilts  rightly  acknowledge  ,  Chrtjt  ioimfclfe  w.isp/a  to  ^■i'i„ot..ij,oc. 
 eathj  and  by  the  fame  Ronulli  auchoricie  the  members  of Chrilt  ''^'^^' 
 /ere  pur  to  Jeaih,borh  in  Rome  it  Itlfc ,  and  throughout  the  vvh(  le 
 otld.  The  members  of  Chrift  arc  fprnthai/y  Chri{\;  hccrcckoneth 
 odaccouiucth  them  as  himfclfc.  Of  the  members  ollus  my  Oi- 
 
 F  call 
 
6  6  That  Rome  is  Bah^ioft,  and  the  Pope  Anti  chrijl. 
 
 m  Math.s5.40.  callbody,he  faith;  "^  Inasmuch  ai ye  bane  done  it  te  one  of  the  leafl  ^f 
 
 0  Oagen.m  ic  thcfc  mji  brethren  y  ye  haue  done  it  vnto  me,''  Saul^  Saul^  nhy  perjecft, 
 rem  hom-i  \'.?er  fgff  j^j,^  ^^  ?  o  j^  ^^^^„  ^c  ^^^  manyrs  lefus  is  Condemned.  If  a  Chri. 
 
 Jingum  many-         '        .  .  1         1    ir       t       t        ■        >^)     -a  •  1      n    1 
 
 re>U(tH  condera- Jf  fan  be  condemned  onelj  for  that  heets  a  Chrtjttan^u  is  Chrtjt  that  is 
 Ta'tZ'cinifr'  coridemned,  T  hereforc  thofe  tilings  that  are  done  to  rl-^e  fdithfuJl 
 ftHsprohectW'  for  thc  name  and  faith  of  Chril},arc  termed  ?  Chrifls  fujfrij^gs^'^the 
 fiZ,rf/,cbH-  ^'"^^^  ^f  ^^"  ^''^^  ^^f"*^ '  '  ^^^  reproach  of  Chrifi,  ^  the  marines  of  the 
 fius  tft  quiconf  Lord  lefm,^  therein  they  arc  fayd  '  to  he  cructfiedmth  Chrifi.  Sce- 
 ^'phif.T.ro.  J"g  tl^^"  f '"'^  bloud  ofthe  martyrs  hath  been  Ihed  fo  abundantly  in 
 5  i.cor.i.o.  the  ftreetes  &fRomckk\{^,  and  byauthority  from  Romc,rhe  like 
 /  GaLfiX'^'     bloud  bath  been  fhedandfpiltin  thc  ftreetes  of  all  other  cities  and 
 
 1  jbid.-2.i?.      places  throughout  thc  world^whichbecaufethey  werevnderthc 
 
 dominion  ofthe  citieof  Rome,  may  well  bcc ca.\lcd  the  fireett of 
 
 i?o»?^,  thcrcforeRomc  aboue  all  other  is  the  place  whereof  It  may 
 
 be  truly  fayd,  thatit  is  the  ore  at  citie  where  fpiritually  onr  Lord  m 
 
 eracified,  and  inthejireets  whereof  thc  Lordsmtnejfes  were  f]ain< 
 
 And  that  Chrift  was  crucified  at  Rome,>^,^/y^cpmuftnotdenj 
 
 becaufehemuftnotdcnythat which  Amhofe reportcth  concci 
 
 ^^'^"fnOm'  "'ng^^^'^^-'  being  crucified  at  Rome.  He  tclleth,  that"  xvhen  thl 
 
 (oncli'usuit.     Pagan  infidels  fought  for  Peter  to  put  him  to  death,  thefaithftillreejuA 
 
 fled  him  that  for  a  v&htle  he  pjmldgo  aftde^  and(hould  referue  himfel^ 
 
 to  inftru^  andjirengthen  the  people  ofChrtji .  Whereupon  at  night  he 
 
 vt>ai  going  oHt^  and  feeing  Chrifl  to  meete  him  tn  the  gate  ^  and  to  be  en- 
 
 X  Tiefptfidlt       (ring  into  the  citie,  hefatth  vnto  htm.  Lord,  rvbtthergoeft  thouf  Chrifi 
 
 ■B^rMmiunlm    anfvuercd^lcometo  Rome  to  be  cruct^ed  againe .  Peter  then  vnder- 
 
 fmciPiuimei.    fiood^that  chrifi  was  in  his  ferttant  to  be  crucifed  agame .  Therefore 
 
 tmqufdtumm  he  Went  b acke  of  his  owne  accord,  andwhen  the  Chrtftans  demaundei 
 
 chriflus  eratcm-  ffjg  matter. he  zaHe  them  this  a^frver^  and  beinaftratfht  waves  taken  he 
 
 tipgtndus infer-        ,       n    j    r      T       J  i    r        c-  u    U      \u      •       u  ^      r  "^  f  n 
 
 vuio,&c.  .        glorified  ihe  Lord  lefui.  Sithtnen  that  m  the  crucirymgcf  jP^W 
 
 Chri  ft  was  crucified,  and  r^f^y  was  crucificdatRome,it  cannot  be 
 
 denied  but  that  Chrirt  alfowas  crucified  at  Rome,  and  therefore 
 
 that  Romeis  rightly  called  thc  citie  where  our  Lord  was  crucified. 
 
 y  ^reth.in       Ksfovt.hsiXth9ix\\cc[mhtthat the twowitneJ]es  there fpoken of, are 
 
 "Juiowp^^cZlm  Enoch  and  Eliai,  n  is  a  meerc  fable ,  and  hath  no  probabilitie  or 
 
 chrifliimaria..    Jikellhood  of  truth.  Somc  curious  heads  finding  mcnticn  of  two 
 
 rlclptMnlfti*  Vfitneffes^mufk  needs  vfc  their  wits  to  deuife  to  what  two  particular  • 
 
 iicchvemurum    mcj]  tlicy  might  apply  that  name.  Arethoi  faith,  ^  that/>  veascon- 
 
 rheZ"}f.  "*     ftantlj  receim^that  they  ^onld  be  Enoch  md  EltM  •  Bu  t  VtUorinusy 
 
 wha  ^ 
 
 i 
 
Thtt  Rome  is  Babylon j  and  tl*e  Pope  Antichrift.         6  7 
 A/ho  was farrc  more  ancicnttlicn  Aretha^,   tcJJeth  vs  othcrwife. 
 \  Mdtyiy  thtiik^  ^chcy  did  but  chinke)  that  one  of  thefexvitmQet  is  J^y^^„l„^ 
 EliM.the  other  ^either  EliA^tu  or  AiofeSt^ut  they  are  bothdedd.  Adary^  -<r  «••  u-^pitd  . 
 \he  death  oflercmyisnotfounkforalcHr  ^*'cients hatie deliHeredthut  g^lj^'cLnL.  * 
 \hatotheris leremie.Yci *H;74r^thitiketh,  that hcc that fhallcomc  34<5-'*i"V"« 
 ,  )s'\i\\Eltas  ^A[bcMofes2iw6i\oot\izr.  Such  vnccrtaincty is  there  J^r/zlIL'^rt/w, 
 n  mens  prcfumptions,  when  they  will  determine  of  that  which  "'<"'*'»''"( 
 Jod  hath  faidjOnely  by  their  conceits.  Very  probable  it  i$,that  it  is  Mo'j^-fJunqrie 
 in  allufioii  to  that  ^  tku  is  written  in  the  ia)v,a$  our  fauior  faith,  thtit  "'?-^>*'P<'it. 
 he  wttnefeoftrvois  rr«r,God  therby  gluing  to  vndcrfhndjthat  not-  w»n  «"«  »«lm- 
 Aichftandinj'the  fury ofthcbcaft, and  the  cruelty  of  perfecutors  ""'■i^"""'^''" 
 inJ  tyrants, yet  he  Will  neuer  want  r»rtf»//»f//f/,  that  is,  KwuxcxziMtradidcmmtiiuru 
 or  the  iufhfy ing  of  his  truih.Wc  may  otherwifc  though  to  the  fame  'If^J'"'"'"''''- 
 
 -,-   r\      r  ■  I  1         /  /       r      1  /Ml  I        *  Hilir.m  Matt. 
 
 •ttca  rcterrc  it  to  itic  ""two  oliue  vranches Ipokcn  or  by  the  Prophet  c.:>i  20,  Mofindr 
 ^.icWr,  which  diddropoile  into  the  lampc  that  wastoburncand  5?f '" '^'"".f"'" 
 ^lue  light  before  the  Lord,  as  to  Iignifie  that  God  would  prouidcw  prxMn^mrs 
 111  waicstahaue  foinc  by  whom  he  would  prcfcrue  the  light  of  the  ctn/h^c  *^'"*' 
 iChurch,and  nolelfc  vphold  it,  then  by  i\\c  tn>o  oliue  branches  ^t\\^t  n^hns.ij: 
 t|S,thckingdomeandthcPrie(fhood,hcdidamopg{i  the  pcopleof  '■^*"=^-4'3-'-- 
 i  jhc  Icwcs.  5.  Aupin  in  his  Homilies  vpon  the  Apocalypj,  if  at  leaft 
 I  he  were  the  author  of  them,  expoundeth'*f6(?  rtr^  nit^e^cs  to  bee  d.^«^tty7,,« 
 I  \he  mo  TejiAmtnts,  whom  Bedii alfo  folio weth  therein:  and  that  we  ^j'J^f^Z'^' 
 |lnay  knowihe  vanity  of  that  tale  of  £«or^  and  £■/?<*/,  hce  faith  tliat 
 \\  their  conceit  is  wholly  excludedf  who  thinly  that  thofe  two  wiinejfes  e^Auguji.thd. 
 Xhatlbetwocertatne  men^  and  that  they  heafcendedtoheauen  in  the^/'J^^J'^'^J^^^ 
 *  flowdes i>efore  the  camming  of(^hri^.  For  how^(^\i\\  he ^fljouldt he  inha-  qm putj>jt  has 
 i  ntAntJ  of  the  earth  retoice  of  the  death  oft  wo,  when  4*  they  (houlddte  '^''"'  ''•(I"'  i'"" 
 \  n  one  Cttj  f  and howpjoa/dthey  fendgtfs  one  to  another y  tf  there  he  but  alwn/tm  QLuj. . 
 '  hree  dAtes^rhat  before  they  can  remce  of  their  death  ^  they  flj.ill  haue  Jj?t^^!.%*t!" 
 iorrow  Agame  of  their  refarreclion?  He  gathcrcth  out  of  the  very  text  modoimer,, 
 irfclfc,  that  the  piacccannot  bemeant  ofc^o  particular  men,  ^^-^jtllil'Znamdt 
 i:3ufe  the  inhabitants  through  the  world  can  haue  no  fuch  rcioi* '^«i'••<w/;^rc 
 JfI^goftwomcnput  todcathinoneplacc,  who  within  three  dales  ^;^^,'^.";/j',"'w« 
 I  inuft  rile  againe,  and  therefore  necclfarily  we  i\\w{\  admit  another '"■'■"'•''v^^'''*: 
 I  [ontludion  thereof.  That  is  briefly  this, as  more  at  large  might  bcc  f.^^/7"^V,i,« 
 hnewcd,  ifoccafion  fo  required,  that  the  feruants  of  God  for  thef-'»'jy"^'""'  » 
 i  ^ord  of  their  tejiimony^  the  dodrine  of  Icfus  Chiift  ,   wicncifcd  by  ~to»t,tfe»tHU- 
 :  [he  old  andncwTcffamcntjlhouldbcmurihcrcd  and  flainc  in  ihi  rrfiorahumt 
 I  F  2  iffccts 
 
68  That  RomeU  Bahylcn^  and  the  Tofe  Antichrifi. 
 
 fiicets  and  cities  of  the  Roroanc  Empire,  and  their  bodies  difho- 
 notably  caft  forth  aud  left  to  the  fowlcs  and  hearts,  whom  yet  not- 
 withftanding  God  after  a  time  certainly  determined,  would  chal- 
 lenge from  that  defpite  and  reproch,   and  make  their  name  gbri. 
 ousjfo  that  they  fhouldfccme  euen  to  rife  from  death  to  life,  and  as, 
 itwerefromhclltoberaifcdvptohcauen  ;  which  came  arterwards-. 
 to  pafle,  when  God  by  Conft anting  freed  his  Church  from  the  perfr*- 
 cution  ofthat  time. 
 
 W.  B  I  s  H  o  p. 
 
 Novf  let  vs  come  to  the  Ancient  and  learned  men^vhemyoH  cite  in  faj 
 Hour  of  your  ex-f  oft  ton,  Thefrfi  lisS.  Bernard,  who  faith  ^  that  they  arc 
 the  minifters  of  Chrift,  but  they  fcruc  Antichi  ift.O/n'^^i  f^eaketh^ 
 that  aood  relfgious  father  f  forfooth  of  fame  officen  of  the  Court  of 
 Kome,Good:  whoxvere^od  he  faith)  the  minif^er  s  of  Chrift  ^becattfe  t  hey  ; 
 were  lavcfully  calledby  the  Pope  totheir  places,  butfertted  Antichrift\M 
 for  that  they  behaued  themfclues  corruply  in  thctr  calltr^gs.  And  fa  this^^ 
 mnketh  more  againftyoH,  then  for  yon,  a^^romng  the  /a)vfUU  officers  ofi  ^ 
 Rome,  to  be  Chrijis  minifters.   Thefeeondplace  is  alledged  out  of  him" 
 yet  more  impertinemly.yoarfelfe  confejfingfrejently  ^  that  thofe  xvordt  m 
 were  not  f^o^enoftheVope,  but  of  his  enemy  :  Jhereafonyet  thtrr^^ 
 fttdowne,  please  th you  exceedingly :  tvhich  yon  vouch fo  clear ely  that  it 
 feemcth  t  o  be  arc  ft.it  againfi  yen ;  foryouinferre  that  the  Pope,  andalt 
 others  (ince  that  ttme^  be  vfnrpers^  out  of  this  reafon  ofS .  Bernard. i?^- 
 caufe  forfooth jthat  ths  A'4tipope  called }ni\oc€  nn\}^,ivas  chofen  by  the 
 King  ofAlmaincy  France ^  En^land,&c.  and  their  whole  clergy ,  and 
 people.  For  //"Innocent  jus  were  an  Antichrift  and  vfurper^  becaufe  he 
 voaseleEiedby  fomany  Ktngs  and  people  .then  beltke  be  that  hadnofucb 
 ele^ioH^  bftf  u  chofen  by  the  Cardinals  of  Rome  onelyui  trueVoi^c. 
 Thi^^yourveords  declare, but  your  meamng[as  I  take  it)  is  ^uite  con* 
 trary.  But  of  this  matter  andmanner  of  eleBion^fhull  be  treated  here- 
 after ifncde  requireiitfuficethfo^  tbtsprefem  thaiyoufinde  no  reliefe 
 at  alltn  S.  Bernard,  touching  the  maine  point ^  that  either  the  Pope,  of 
 Church  of  Rome  is  Antiehnft.    ylnd  all  the  world  might  maruell,  if 
 out  offo  frveet  a  D c  ^or,andfo  obedient  vnto  the  Pope,  any  fuch poifon 
 XJb.iJe  Ct>nf,     fmght  be  fucked  ;  fpecially  n>aightng  well,  nbat  hee  hath  xvrttten  vnto- 
 aifug'it.        ^g  ofthfmtQ  whom  beffeaketh  tbw^  Go  tO;]ct  vs  ycc  cnqurre  more 
 
 diligcntl/" 
 
y  That  Rome  is  B  dhylon^and  the  P  ope  ^ntichriji.        69 
 
 "diligently,  who  thou  arc  ,  and  what  perfon  thou  bcarcft  in  the 
 Church  ofGod  ,  during  the  time.  Who  art  thou  ?  A  great  Pricft, 
 ^hc  highert  Bil^op  ;  thou  art  the  Piincc  of  Bifliops ,  the  hcircof 
 die  Apoftlcs  ,  and  in  dignitic  Aaron  j  in  authoritic  ,  Afofes,  in 
 '?owcr,  Peter y  thou  art  hcc  to  whom  the  kcyes  were  dcHuered ,  to 
 whom  the  lliccpc  were  committed  :  There  arc  indeed  alfo  other 
 Porters  of  Hcaucn,  and  Paftors  of  flockcs;  but  thou  art  fo  much  the 
 norc  glorious,  as  thou  hafi  inherited  a  more  excellent  name  a- 
 jcue  them  :  they  haue  their  floclccs  allotted  to  them ,  to  each  man 
 >ne :  but  to  thee  all  were  committed,  as  one  flockc  to  one  man  : 
 hou  art  not  onely  Paftor  of  the  Hicepe,  but  ofall  other  Paftors, 
 hou  alone  arc  thePaftor.  And  much  mare  tothis  ^urfofe  ^vdhicbbe- 
 ng  his  cUere  ofimon  of  the  P  ope  ,  hovfahfnrd  it  is, out  ofcertaine  blind 
 Uces^and  broken  fentences  of  his  together ,  that  he  thought  the  Pope 
 fR  ome  to  be  neither  ^heep  e,  nor  Pajior  ofChrtjis  Church  ,  but  very 
 rinttchriji  hi^felfe. 
 
 There  is  4.gro(fe  fault  ,  tttfo  in  the  Canon  of  Pope  NichoIiS  as  hee 
 itcthic:  that  the  Pope  was  to  bee  created  by  the  Cardinals,  Bi- 
 hops  of  Rome.  As  though  there  xvere  fame  thirtieorfourtic  Bt/hofs 
 fRome  a  t  oneejfut  of  the  matter  of  elegit  on  elfe  where, 
 
 R.  Abbot. 
 
 Iconfe(rcthepIacesofi'.5f»'«4r</doe  notfcrue  dire(f^ly  to  that 
 lOrpofcto  which  they  arc  brought.  In  naming  Antichrift,  hce  did 
 intend  thereby ,  that  we  fliould  vnderftand  the  Pope ;  yet  M, 
 ?/f/%#p  without  caufc  takcth  aduantage  ofhis  firft  words ,  becaufc 
 he  Pope  beeing  Antichrift  indeed, nothing  hindreth,but  that  they 
 vho  by  officc,and  calling,3nd  du\ie ,  are  the  miniftcrs  and  fcruancs 
 f Chrift,may  in  aftion  and  pra6lifcperfidioufly  and  trcachcroufly 
 •ecld  their  fcruice  to  the  Pope.  Antichrift  fhall  */?>;«  the  temple  of  ^^^-^^^.^^  ^^ 
 j#^,and  therefore  the  officers  of  the  temple  of  God  fhall  bee  fubicd 
 nto  him    That  which  by  inftitution  is  the  honfeofGod  ^  fliallby 
 lis  occupation  becorwznden  oftheeues:  they  who  by  dutic  nrc  fub- 
 :6is, fhall  in  following  him  be  rebels  and  trairors;paftors  fhall  be- 
 lome  bcafts'jWatchmen  fhall  be  blind  men,and  rhcy  who  haue  pl.i.  ca'j'f^r.i'ijir 
 cs  for ouevfc, fhall  turncthem  to  another.  Thus S. Bernard [^\th  »-fl"Ciinfufuwt 
 »i  the  Clcargicof  Pome  i*' They  are  the  mtniflersofChnfi  ^  and  they 'i,(i",'llo,"' 
 
 F  3  ferite 
 
c  liiifsrpit  be  yo         That  Borne  is  Babyhfi^  mdthe  Pofe  Antichrijt, 
 %rl»m*!0rm   ftrtfc  AnttchrtH :  tlic  tme  vie  of  their  places  is  the  feruicc  of  Cbrift, 
 ecdifi.e,& q;io u-  ^^^  j^gy  flbufc  tlic  iaiiie  tothc  helping  forwaid  otthc  kingdome 
 Vilq\pmatf-'  ot  Antichrilh  Hcdelcribethatlaigeintharplaccthc  horrible  cor. 
 jiui.  iii(*iKtsmn.  fuption  of  the  Cl  urch  of  Rome  "^  A^lthy  comagioH ,  faith  he,*?  cree- 
 in[^mbUueJ     png  thrmgh  the  whole  bodie  of  the  Clmrch ,  byhorv  much  the  more  ge- 
 fMga,  euUfi*,      tier  al/y,  f 0  much  the  morede(ferately\andfo  much  the  more  dafigeronjlj 
 Ta,'a turpi <!tii/!u,  by  hotv  fttuch  the  more  tnwardly.  He  fhcweth  how  the  Paltouisof 
 kuirpi  '^o'T^^f-  churches, Deanes,  Archdeacons,  Billiops ,  Arthbifliops,  got  their 
 Tiq--,"smmbuta>t-  pkccs  by  Sjmonic,and  abufcd  the m  to  luxurie  and  all  cxcclTc.  He 
 ■^ ^V'^^llTvt     complaiiieth  thst  •*  the  plague  of  the  Church  wm  imvard  Andmcura- 
 icim dt medto jl^  ble^zn6  t\\7tthy filihieltfe^by fiithy  lusrejby filthy comfafij  ^andby  the 
 '^'""""ZTj"  WAttei'that  ivalhth  inthedarke,  thatis.by  Simooic.  Hceconclu- 
 ce.tdoifi  quttn     dctb  tbu  ,  *  it  tsmatneth^thAt  themone  vpalkjng  dtuel  be  brought  forth    " 
 fuv*ilifp!r-    tofedi^cejif there  beany  tn  Chrtfl^yet  continuing  t»  their  fmphcitit  The 
 mnacnisiinptH'  fame  ii  Antichrtfi  n ho JhaH counterfeit  him/e/fete  be  not  onelyday,  but  ^i 
 tft'Xlc'riff  nooneday,4ndlhaUbe exaltedaboue allthat  u  called  Go^^e.  Againe,  l| 
 qu: fe ^ onfoium    i^auittg  vpoH aiiothcr occsfion aficrvvstds crtfed  iota  thelikcdK-    . 
 tZit'TKii-  cciufeof  ibc  ftrangcceclimtionof  theft3feofthc<:bu!ch,hefn.    ' 
 ftur.  {Jeih  in  bkefor'i^//  rematneth,  that  the  man  of  (mne bereueakd ^the 
 
 ]Jn:It)'ef^\fu.  /e««^  ofperditinn^  0-c.  He  (aw  not  that  the  Pope  was  Antichrift^yec 
 ftrejivt  reiieie.  '^q  f^yv  that  tbc  Chufch  wss  thcH  h)'  thc  gouemmcnt  of  the  Pope  as 
 urjo^opucm,  j^^j.^p  fad  Jed  and  bridlcd,andfijllyfurni(licdfor  Anticbrift  to  gee 
 ^idemejift  vD and  tide  vpoH.  Yea  and  it  appearcth  h\  ih^iXih^it  M.  Perkins 
 ^poca/yi'fcui  Iccondiy  €itctn,tbat  he  did  not  thinke  J^. /'fffr/chawetobc  vnca-  j 
 Atrumcjiosi^  pable  of  Antichnrt  >  in  that  hecfaith  '.^Thebe^J^fpokenoftntheRe.  I 
 fmas&beiium  ucUtion ,  tovphtch  tugtuenamouth  iptatztnghlafphemtes yandtomake 
 genre  aim  ftnat!  ^arrevntth  the  Satnts,  pofejfeth  the  chaJre  of  Peter ,  as  a  Lyonreadteto 
 
 Petri  [idem  occu-     ,  , .    r      i        l  j       j     r   l      *       •  i  "^  l 
 
 jiat,u>iqHim  Leo  the  prey.  He  Ipalcc  this  indccd  ot  thc  Antipope,  butyct  Jtappeareth 
 E'"'"'^''''  '^^^  ^^^  ^^^^  the  time  then  ficting  for  thc  kint'dome  of  Amichrift, 
 h  Juent.^mutl.  and  that  Antichrift  might  be  likely  to  fit  in  Peters  chaire,and  thcrc- 
 FJd!h!'Jndum"*  ^^""^  wasnot  farre  from  feeing  and  deeming  that  thc  Pope  was  An- 
 procenaom  ^n-  tichtift  But  whdt  hcc  faw  not ,  others  had  fecnebeferc  that  time, 
 ^^!!zdt^:S'ulo  ^J"*^"  "^  ^'*"1  *"  their  Sermons  ,  as  v^w«//»«fx  faith  .didpubltkelyde- 
 cirtjit,  imuiba;\  liuet ,  that  Htldebrand was  Anttchrtfi\ t hat  vnder the ttt'e of  Chrtfljsi 
 t^^t^  '^'^'^^  H'^^'Q'  of^mkhrtfi.  He  fittethm  Babylon ,  faid  rhcy ,  m  tht 
 Jn  BrJ>yio;2ta  in  temple  oj  God\  he  ii  exalted  about  all  that  is  pforjhipped ,  as  if  heewere 
 ^slpcrct'J^'fd'  "^'^y  ^^^ '  ^^  boafleth  that  he  cannot  erre:  whatfoeuer  he  faith,  be  ta^ 
 fiod lUttur  ex-  keth  ft  to  be  the  law  of  God.  Thc  fame  AuenUnm  mcntioncth ,  that 
 
 ^.oUituripiiiftde- 
 
That  ^ome  is  Buhylon^  And  the  Pope  tyfntkhrifl.         7 1    ^^^  ^^^^ 
 
 ^Mmojf  all  good  and  pUitte  mett^that  dealt  iH/}/jf^iMgeuitouJlf,aMd/tmp/f  omntibo>i$^p«r. 
 itdtheit  deliuer  in  rvrtring^that  ihekjngdom  of  Anttchnji  wot  then  he-  fi'^pu^e"'^""" ' 
 
 •Me I  turrritU- 
 
 \  gUHy  for  that  they  faw  that  thofe  things  were  then  come  to  paffe  ^vrhich  P""*^-^"'*- 
 i  Chrifi  our  Sautottr  badfpoken  offo  many  ye  ares  before .  L<^»g  a  1 1  c  r  t  h  a  t  quod  /Jj,lt  chr, . 
 I  he  bringcth  in  Eherhard  the  ArchbiOiop  of  lunauia  ,  ofwhom  I  /j"^  fruMtmo 
 fpakc  beforc,rnying,  ''  Vnder  the  title  ofthehtghejl  B/fjop,  the  gar-  te»ob^  <Mta,„t 
 I  mentofafhepheard^rvcperceiue.ifvcebenotifltnd.Hmoflcrttell  JVolfe.  *"""(r''«>ff'»- 
 i  Htldebrandy  lairh  he ,  a  hundred. rndjenenty years a^oe ^  dtdfirjtvnder  memory Itte, a. 
 {hexvofreltgion  laythefoHdatfon  of  the  Emftreof  4nttchrifi,^c.Thofe  ''y"j^''J'^^' 
 Pr lefts  of  Babylon  dejire  to  raigne  alone ;  they  can  tndnre  no  ajuall.  Hct  Suh  Ponc.m.i'xi. 
 I  that  is  the  feruant  offernants  coueteth  to  be  Lord  of  Lords  ,  e»en  44  ""'"^''-P"/^^- 
 '  though  he  were  God.  Hee'fpeat^ih  great  words  as  though  he  veere  God,  ftinjfimitmmft 
 I  euen  that  wicked  man  ,  whom  th.-rare  tvont  to  call  Aniichnfi,fnvfhofe  ""  ^'*'!f,'f'i'*' 
 I  forehead  a  name  ofhlufphem:e  is  rvrittenjam  Goi^I  cannot  erre.  J  h  us  </»<  ante  smos 
 i  ^  Mathevfo\?2iX\%([\cK\tt\\ ,  how  Robert  Gr  o/i  head  biihop  of  Lin- ~^^^^""- 
 I  colncinthc  timcofKingf/if«r/>thc  thrrd,  bcingexcreameIvarfli-^<-""-f%'"«> 
 :  acd  and  gricucd,co  fee  the  dcfolat.on  and  confufion  ofihc  Church,  ^J^'^^^,, 
 t  by  thcpradlifeso/theBifhopofRomca  litde  before  his  death  cal-  tear.acFiam.. 
 IcdfomcofhisClcargicto  him,  and  by  argument  and  reafoninfor-  IZfolr^Lre 
 mcd  them/ hat  the  Pope  was  Ancichriff,  for  that  he  was  '^adeJiroyer.<"fi:<»'-ftrrtpa' 
 cffou/es, (or th^t  he  by  hii  n  /\Jon  ob/f ante y\ohic<imd  oucrturned  ^-T.^/trfST' 
 all  the  conftiiutions  of  the  holy  Fathers;  for  that  hee  multiplied /^"<"^«''"f//,a>^ 
 •  mifcheifcs  and  inconucnicnccs  in  the  Church ,  &c.  1  omit  many  "pl^nde  ^julut 
 other  that mijiht be  brouglit  particularly  acknowlcdojn^  and  tcfti-/f''«''/'f«/"N 
 fying  this  point:  but  by  thcie  It  miy  appcarc,  that  both  before  the  ^„«;»,  <juaftvere 
 time  ofcS'.^tfrw^irt^jandafccr,!!  was  a  thing  amongft  good  men  con-  Demf^er,&e. 
 monly  beleeucdandfpokcn,  that  the  Pope  was  AntJchri(h  Yea  M.  ^nyrJntftLofem. 
 Perktns  well  obferneth  ,  that  the  reafon  whereby  S.  Bernard  pro-  tf^J^'>'">'=&>e- 
 ucd  AnacletusiUc  Antipopeto  be  Anrichrifl:,  proucch  all  the  Popes  torui/ijfi^,a.'' 
 (incc  to  haue  bin  Antichrifts ,  becaufe  they  liaue  not  beenc  clc6tcd  2,?,^,'^,^,''.'''' 
 according  to  that  forme  whereby  he  then  maided  Innocent  ins  to  pote/iau  Cartt- 
 be  the  true  bifhop  of  Rome,  thatis  .with  confentofthc  Empcrcur,^-^^'*"' f"/;*- 
 the  Princes  or  Chrilicndomc,and  the  wiiolc  Clcargie,  bcemg  fince  ffi-i^pefioiic^ 
 chofcn  by  the  Cardinals  oncly.  And  this  he  furthcr'confirmcthby  a  f^l^^l^'^";^^ 
 6ecxcc  o{ Pope  Nicholas  the  fccond,  for  thcclctflionofthcPope,  »Af^*/r*9«« 
 thatit(halibc  with  the  liking  of  thcP  Empcroiir,andVrf"t>rmcd;;^;;;;;';;^^^^^^^^^ 
 by  'I  the  Cardinal  Bt(hops^butvDith  theconfent  ofthe-rejl  of  the  Clear-  nunrcLgiofofi, 
 lUandLattteiand  if  any  man^  faith  he ,  beefet  tn  the  ApofloUkefeate  ^1^'^!*^,^,, 
 
 F  4  mh. 
 
72  7hAt  Rome  u  BAhylon^  and  the  Pope  Jntichriji. 
 
 fettfiu  mhr»d%f.'  xvithom  t  heferefaU  cor.cording  aKdcnnomcall  eUUioti  of  the  Cardtnaf/j 
 TefJipo'iioUcu'^  andthe  eofife'/itofthe  religiomfiates  follo'^ingthe  Cleargie  andL^itj, 
 fed ^pojiaticM    fjg pj^llj^t  be  ACcoumed  Pope  or  Apoflolicall.bftt  j^poflAtic4,wih'\c\\  i$. 
 as  much  to  fay,  as  Antichriftian.  Xhe  Popes  then  bceing  not  now, 
 nor  hriUingbeeneoflong  time  chofcn  by  this  rukjbut  onely  by  the 
 CoHedgc  ol^Caidinals^are  found  to  be  Apoftatacs  and  Amichtids 
 by  thefcntenceand  decree  of  the  Pops  h\xx\k\i^. Viiihcno  M.BtpJof 
 faith  nota  wordjthough  HcconfefTe  that  he  knewy^/.  P/?ri^«»x  mea- 
 ning well  enough ,  which  indeed  was  fomewhat  amiflc  fet  downc, 
 by  putting  the  Antipope  called  Innocentivu  tor  the  Tope  called  Inno- 
 cemitis.  He  had  nothing  wheiby  to  excufc  the  Pope  from  being  An- 
 "    tichrift  eucn  by  his  ownc  decrees ,  and  therefore  putteth  the  matter 
 oucr  to  another  place, where  hceneucr  meant  to  fay  any  thing  of 
 it.  Ondy  in  the  crtd  he  chargeth  M.  P^erkins  with  zgrojje fault  in  ci- 
 ting the  Canon  of  Pope  Nichelas^ot  faying  that  the  Pope  vcas  to  bee 
 createdby  the  Cardinals ^bt^ops  ofRome-^as  tbough,Cmb  hCytherexvere 
 fomethirtieorfortieBipjopspfRome.  Belike  it  was  darke,  and  hi» 
 eyes  did  not  well  fcruc  him ,  or  elfc  he  might  haue  fecnc ,  that  M\ 
 Perkjtts  did  not  fay ,  bj  the  Cardinals, Btfh  ops  of  Rome  ,as  hec  hath 
 fee  downc,  and  pointed  amiflc ,  but  by  the  CardmallBtfhops  of  Rome, 
 that  is,  by  the  Cardinals  of  Rome  which  are  Billiops.  Forthey  are 
 allCardinalsof  Rome,bMtfomcareCW;W/5;/27«i^/,  fome  Cardi* 
 nail  Priefis ^{omc  Cardinall Deacons  f  and  according  to  thisdidin- 
 ^ion  7yl.  Perkins  named  the  Cardinall  Bi/heps  of  Rome ,  the  Popes 
 Canon  requiring  the  Cardinall Bipjops  to  bee  the  Elcdlors  of  the 
 Pope.  As  touching  that  which  y)^f.J?//^o^  citeth  o\xtoi  S.Bernard 
 for  his  opinion  of  the  Pope,  I  anfwcr  him ,  that  we  doubt  not ,  but 
 t\\2itS.Bern4rdhsiA  a  very  high  opinion  of  the  Popes  place;  but  I 
 anfwcr  him  withail ,  that  5.  Bernard  bad  a  higher  opinion  of  the 
 Popes  placc,ihen  he  had  of  the  Pope  himfelfe.  He  knew  well ,  that 
 though  the  Popes  place  wercfuch  in  the  Church  of  Chrift,  as  hec 
 dcfcribcthittobe,yctthc  Pope  by  the  abufingofhis  place, might 
 be  very  Antichrift  himfelfe.  Hce  wifheth  Pope  Eugenim  toTcmem* 
 bcrand  confiderjwhatperfon,  what  place  and  office,acccrding to' 
 his  concciptjhc  did  beare  m  the  Church,  thereby  to-mooue  him  vp- 
 onconfcicnce  thereof  to  the  redrefling  of  thofe  intolerable  enor- 
 mities and  corruptions ,  that  were  then  growne  in  the  Church  and 
 Court  of  Rome.  For  in  thofe  bookcs  Deconfdcratiotte,  he  doth  pur- 
 
 pofdy 
 
That  Rome  is  Babylon ^and  the  Pope  Antkhriji.  7  j 
 
 ;  pofcly  bcndhimftlfcto  lay  forth  the  deformities  and  alufcsthcn 
 '  prtfuailing;  tofliew  how  the  Hidiopof  Rome  by  tcinpcrall  domi- 
 {nion  and  piinccly  pompc,did  degenerate  from  Peter  and  the  fcft 
 lofthc  ApoOies,  and  didrather  fucccf  d  0«/?<irmrthenhim;tonoie 
 Irhe  defaulrs  and  conuptions  of  gourrnincnr,  ofiudiciall  procee- 
 dinoSjof  appcalcs  to  Romc,of  the  Popes  d)fpcnrations,of  the  ncg-  r  BernArd.i» 
 ikdofthc  punin-iracnt  ofofFendors  ;  to  (hew  ihcncoIc<ft  of  the  "'"'""(^'''"""'ir- 
 Clcargiem  teaching  the  people,  making  them^ciucs  htter  for  any  comr.itc  -vniciur 
 other  vfc,  then  for  that.  Yea  fuch  wasthehorribleapoftaficand  TT^''Tr*"'' 
 iniquity  raignmg  at  that  time,  as  that  by  way  of  complaint  vnto  mwmo  ifjue  ad 
 lefiis  Chrifl,hc  faith  thereof  with  exceeding  griefc  in  another  place,  ZZTrp'tdu"*  v^^ 
 "Ihewho/e  compafij  of  Chrsjlian  people feemeih  to hane  cotjfpired  a-  *<^-vcrtt(er/>',ni,n 
 ^ainfl  thee  ^from  the  leafteuen  to  the  areatefl]  from  thefole  of  the  foot  %rtnTtilinL 
 to  the  top  of  the  head  there  ii  nothing fonnd :  imcjuitie  is  gene  forth  from  7""'"  «  /?«»(«• 
 the  ancients , the  Judges  ,  thyVicars  xvhichfecme  to  gouerne  tdy  people.  Kr-'u^l'V* 
 AUi^  aUsf)  Lord  Cod  ^  for  they  areforemojiinperfecutingthee,  tvho  -videmur  rtgtre 
 feeme  to  Iotte\tipremacie^andterbeareprincipaltt(ein  thy  Church.  They  ^^^^'J^J'/^^'l 
 h.itte  t akenpejfejj'ton  of  the  toiver  of  S ion  ,  they  hauefetz^ed  vpon  the  Oomi>:e  Dati> 
 Tnmitions  thereof^  and  thenceforth  freely  and  by  authoritie  they  betray  \Tf!ctiumtiua. 
 the  whole  eitie  to  thefire.Their  wretched  conuerfationis  the  miferable P'^'""V"'^'^^' 
 fHbHerJion  of  thy  people ,  (-re.  Thefacreddecrees  and  orders  are  yeelded  Z^Ligfrepri. 
 
 to  opportunttte  of  filthy  lucre:  the  famn  a  offoules  is  the  thmq  lafl  thought  f"-i""»-gf 
 
 of.  The  rejtaljo  deale  mckealy  agamjt  Cbrtjt, and  there  are  many  An-  ccm  Sion  xcupt.. 
 
 tichrifls  in  our  times.  Now  the  due  confideration  of  the  fe  words  wee  /■■'•";««•'»;?'''- 
 
 fuppofc  may  fomewhat  qualifie  M.  Bi(hops  opinion  ofthe  words  uonti.&vmwti 
 by  himfclfcailcadocd.bccaufc  hereby  we  plainelv  vndcrftand  ,not/T'^""^^^*/i 
 
 ^       \         I  I         ?/-or  11        r  n     T,  ,  libelee!' po$ijU. 
 
 by  broken ,  but  by  perfect  ienrenccs ,  that  whatloeucr5.  Bernard  nue  traduw,>u 
 conceiucd  ofthe  dignity  and  duty  of  thcPopes  place ,  yet  that  hee  ^M'r«ra%'um""' 
 very  well  raw,that  by  cuiil  vfage  thereof  the  Popes  in  his  time  were  coituerfatto  pUbis 
 become  the  very  enemies  and  perfecutors  ofChtirt,  ciien  they  who  '/';'  "'f"''f^" 
 
 rtri\irtf  III/  lubtittjiotjl,(^c. 
 
 (as  he  faith  )  were  Christ s  ytear: ,  and  had  thefupremacie  andprinci.  Datifumfim 
 p»i//yi>  in  the  Church  ofChrift.  Andfowc  f^nd  that  the  high  Prica57J;:;;V/«c«'' 
 of  ihclewcs ,  who  by  Godsowne  ordinance  and  inftitution  was  a  &<:■  Deavma., 
 figure  of  Chrif^,and  fate  in  the  place  of  Chrirt.yet  by  Apoftafie  and  Zit^ll^Li. 
 iniquitic  became  an  Anricbr]f^,a  pcrfecutorof  Chrift/andfolemn-  t(i,&c.iuj!te 
 iygaue  fentencc  againftChrift.  In  like  fort  therefore  nothing  let-  '^',"1  c^"/Iw, 
 ieth,but  that  (he  Pope  may  now  be  Antichii(t,  albeit  his  place  had  rnuinr^,^  mjhu 
 bin  aitKe  fit(i  appointed  by  Chrirt :  but  much  more  now,  in  that  Silfel/k"" 
 
 his 
 
74       ^^^  ^^^^  ^^  Bahylon^nd  the  Pofi  Antkhrift, 
 
 his  place  isnocluiineinlHcucion,butoncly  humane  prefumption, 
 affecSlcd  by  ambition, attempted  by  rebdlion,yeclded  vntoby  fu- 
 pet(btJon,eftabl!flncdand  polreffcd  by  tyrannic  and  cr«cltie,l«y  viU 
 lanicand  trcachfiie:  vpbolden  by  the  deuiccs  of  Sycophants 
 and  P.arafites  ,\vhohauc  vfedall  manner  falHiood  and  deceit  toin- 
 it&.  in*o  the  mindes  of  men  an  opinion  ofit.  J'.^^r»/*r^tbcrforc  by 
 en  our  attributed  to  the  Pope  that  u  hich  indeed  is  none  of  his :  and 
 although  fot  the  credit  of  the  Popes  authoritie  ,  healleadgefome  : 
 uordsoutofthcGofpcl?fedtoi'./^*f#r,ycthc  bringeth no  Scrip-  ■ 
 ture  to  piouc,either  that  that  \vhi<:h  hcegiucthtothcPopcin  that  : 
 dcfcription ,  did  cucr  belong  to  Peter^ox  thgt  that  which  in  thcGo-  ■ 
 (pel  is fpokcn  to  iP^rtfr,  belongeth  to  the  Pope.  Hecattribucethto 
 ftuesprmiefs^  the  Popcto  be  ^ prtncc  fffBt/hopSyZnd  highejt Bipjopyd'irc&iy nv^SiMj, 
 Epifcoporum,      f  j^g  dectcc  of  thc  African  CounceU,pnc  Canon  whereof  is,that'  /(&« 
 tCMdi  ^phrk.  'Btpjop  ofthefirffsA  (which  was  Rome  )  (Ijould not  he  calUd  prince  fij 
 TdfrVr"^^   ^'P^°?^  > '"'  ^'g^^ft  Bi(h(fp ,  orfucb  like  ,  hut  enelj  the  Bt^op  oft  hefirA 
 mn  appMetur    Je4.  His  cn  our  therefore  i?  apparant  in  this  point,  by  the  fentcnc^ 
 Vrinccps  facer-    of  thc  CounccU,  but  it  IS  moFc abfurd  in  fomc  oihcr  words  that  he< 
 mtafa^rdos ,  out  vlcth ,  howlocucr  wc  prcfumc  that  bis  meaning  was  roorctolcrabh 
 mlquUhutuf.^    then  his  word-<.   Fortofay  ashedcth  ,  that  the  Popcis"^y<7ri/« 
 
 moil  fed unium    ,-,,._,  ,,  .    ^        ^t      a        i  n       r>  i        ■' 
 
 frimxfedis  Epi[^  Melchtfedec^andby  annotntwgChrtjt,  what  conliruction  nee  wouif 
 ""/f J  1^ ;  u:  tnake  of  his  owne  words  we  know  notjand  M,  BtOjop  by  omittim 
 feiccvnciKnt  tholc  word$,lhcwcih  that  he  wasalhamcd  o\  mcm,but  wee  knovH 
 chrtfim.  that  it  foundcth  little  Icffc  then  blafp hemic  againft  Chrift, 
 
 VV.  Bishop. 
 
 M.Perkins  hatting  lightly  sktrmi/hed  with  ahrekenfentenceortWi 
 ^Ht  of  one  Catholtke  Author  ,  flieth  to  a  late  heretike  called  Joschim^ 
 andcjuoteth  Icwclfor  relator  of  it.  Ay»orPjtpfttlltej}imo»ieofoneHe4 
 retike^a^d  that  vpon  the  report  of  another :  and  hee  the  moft  lying  Au 
 thor  ofthefe  dates.  As  for  the  late  Poet  Pctra  rch ,  his  words  might  ea 
 .  ftlj^ife  anfveeredjbut  becaufe  he  qnoteth  noplace  ,  Iwillnotjlandto  am 
 fveer  it.  But  to  clofe  vpthis  ^rji  comhate ,  a  fentence  isfet  downe  omo 
 thefamout  Martyr  Irenaeus ,  that  Antichrifi  (hould  be  Lateiiios  ,( 
 Romane.  Here  be  as  many  faults  as  trordt.  That  learned  aunctent  Do 
 fior  difcourffhg  of  Antichrifi  hU  proper  name  ,  out  ofthefe  words  oftk 
 Cap-i  J.  RcHeUtion,  c  he  number  of  thc  beail  is  6  66,  and  obfiruing  t'he  letteh 
 
That  Rmteis'BahylcnjandthePope  Antichrijl.         75*. 
 
 ^fthe  Greekf  ^/ph^het,  {by  vchich  they  donnmher^as rredo  by  cjphcrt) 
 
 ftuh :  that  Atnorg  others  the  vnord  L.itc»nosW<»/A  c$ntatnt  tho(c  idlers 
 
 j  which  amofiMt  tnji  to  the  number  of  666.  and  confecfuentlj  that  Antu 
 
 I  thrsfis proper  name  perh*psmt^ht  be  Latciiios,  but  more  hli^ly  it  u  t« 
 
 \  ^Tci'an,  M  he  JHtih there  ^  And Ufily, that  tt  is moftvncertatne  what 
 
 his  namefhAll  be^  See  the  place  [gentle  Reader  )  and  learns  to  bcvmrt 
 
 offttchdecettfullmerchants,  as  mal^  no  confcience  to  Corrupt  the  beji 
 
 ylMthors:   and  beetngoften  warned  of  it  ,  mil netifr  learne  to  amend. 
 
 Ircnasus  leauetbtt  mojl  daub,  full  what /ball  be  Anttchrifls  n^me :  And 
 
 awoKgdttters  words  ejieemeih  Lattinos  to  hte  the  vnlikehell.    And 
 
 yet  M.  Perkins  reporteth  h,m  to  fay  rejolntely ,  that  his  name  (hallbee 
 
 Lateinos  :  and  then  to  make  vp  the  matter,  ttirneth  Latcinos  ,a  proper 
 
 K.tmewiih  S.hcnxus  into  Romane^an  appellatifte^which  noteth  only  his 
 
 countrey.   Fie  vpon  that  canfe^which  canmt  bee  vpholdeu  and  matntaif 
 
 nedjftii  by  a  number  of  fttch  paltry  (htfts, 
 
 R.  Abbot. 
 
 Ic  foUowcth  not  that  cucry  man  who  \6  a  jsoin  c  of  doftrinc  con- 
 ceiiieth  ami(Tc,is  prefently  an  hcrctike/or  fo  many  (hould  be  hcre- 
 likes  both  of  auncicnierand  later  writirs  ,who  nocwithftanding 
 by-/!/.  ^/y2'£>phimfdfe  are  reckoned  for  good  Catholikes. /o4r/{»/iw 
 indeed  dcliucred  again(^  Peter  Lombard,^  pernicious  opinion  con- 
 cerning the  Godhead.  The  councell  oFZ^/^r4»«' condemned  his 
 opinion,bur  becaufe  he  was  not  wilfuil  in  his  errour,  it  made  no  hc- 
 rctikc  ot'hiin.   Therefore  in  that  councdl  it  is  noted  in  the  mar- 
 gcnt,  *  Not  loachim  bimfclfe,  but  hts  booke  is^  condemned.  M.Bt^op  a  Ceueii.Ute^ 
 rhcrforcistoo  prcfumptuous,  to  pronounce  him  anherccike,  whom  ^'jl'j^^''!/-, 
 the  councell  did  not  fo  pronounce.   J14.  Perl^tns  citcth  the  wotdes  ioichtmy(ed€iia 
 o(  loachim  out  of  Bi(hop  lewels  fermons ,  but  hee  is  alfo  reieded  ^'^"  '^'«f*'- 
 as  another  heretike,ycA  and  the mofi  lying  Author  ofthefe  dates.  But 
 we  would  gladly  haue  M.  Bt[bo^  to  Icarr.c  thatpoiniofhoncft  ci- 
 uilitie  and  good  manncrs,not  to  fperkefo  rudely  of  them  vvhomhec 
 knowcthnot-  1  daic  fay  hce  ncuer  read  B»fhop/^»^/,  nor  doth 
 know  whether  he  icl  truth  or  not;only  the  Ma^ijiri  nofirt  h^uc  told 
 him  that  io  he  muftfay.  And  indeed  it  concerneth  them  that  5//Z?<?^ 
 hvoel  he  taken  (or a  Ijtngauthor^^ox  if  hcc  haue  reported  truth,  then 
 n  mifcrable  cafe  arc  tbcy.Bui  his  true  &  faithfull  dealing  wil  fuffici- 
 
 cmly 
 
hRog.Houei. 
 
 yAnnaC,hb,i. 
 anno  i  lyo.  De 
 
 tfto  ^Hiichrijla 
 aieit  idem  loa^ 
 chim  qubd  iurn 
 
 tnfede  KApojioli 
 ca  fubUmabitur, 
 c  idem  anno 
 
 76        That  Rome  is  BAhylony  and  the  Fope  ^ntichrifi. 
 
 entlyiuftjfieit  fclfctothcmthatarccarcrull  to  Icarnethc  rruth,  c« 
 \xt^  to  the  fliamcand  coafukion  of  thcfc  Sycophants  \  whoJabour 
 by  impeaching  the  tiuthot  others,  rogaine  opinion  and  credit  to 
 their  ownc  lies.  But  for  this  ni3tier,if  he  will  not  takcit  tobetruc 
 vpon  Bifliop  /tf»»rtVrf  portjl  will  dec  him  thefauotir  to  rcfcrrc  him 
 to  another  author,  who  is  liable  to  no  exception.  That  is  Roger 
 Houeden  ,  who  writech  that /<?/«f^/iw  the  Abbot  in  a  dilcourfc  be- 
 fore king  Richard  the  firft  of  our  hnd,^dtdfa}  coticermng  Amtchnfi^ 
 that  he  vcai  then  hor»etn  Rome  ,  andjhould  be  fet  v^  aloft  m  thie  A^o- 
 fiol$ke  fea.  Then  was  indeedc  the  Bifliop  of  Rome  grownc  to 
 that  height  of  infolcncJe  and  pride,  as  that  he  openly  pra6lifcd  re- 
 fafTT^'SitS"'  beiiionagaintt  the  Empcrour  his  Lord  and  maftcr.  Yeafuch  was 
 the  incredible  arrogancic  and  impudencie  of  this  Aniichriftian 
 beaft ,  as  that  foonc  after  that  fpeech'of /«^c^/>w  ,  *=  Celeftinui  the 
 third  becing  to  crowne  the  Emperour  JF/if«r/>  the  h'xt ,  tookcthe 
 Crowne  betwixt  his  two  feeie,  andmadc  thcEaiperour  tobowe 
 downe,that  with  hisfecte  he  might  fetit  vpon  his  iiead,  which  ha- 
 uing^one,withofieofhis  feet  heeftrookeitoffagaine^ogiuehim 
 tovnderftand,  that  itwasinhispowcragaineto  bcrcaue  him  of  the 
 Crowne,  AsforPtf/r4r<r^,  llcthimpaiTc,  becaufe  though  freely 
 vttcring  what  he  thought ,  hcc  called  Rome  Babylon^^  fpake  many 
 things  to  touch  the  triple  crowne,  yet  it  fccmcth  thatforfeareof 
 difpleafure  he  was  content  afterwards  to  make  the  bcft  ofthat  hec 
 had  faid.  There  remaincth  onely /r(f«<«»/,  who fctting downed!^ 
 ucrs  conie<3:ures  as  touching  the  name  of  the  beaft,  which^.M^ 
 faith  ftiall  cpntaine/^tf  ff^w^tf?' 66(5  ,  bringcth  this  for  one,  that 
 ^\9.niMs\%  the  name  imported  by  that  number  ,  and  that  Anti- 
 chrifthaply  (hall  bee  knownc  by  that  name.  Againft  thisyJ/.^/'- 
 y^fofhathfundriecxccprionSjandall  tohtilc  purpofe.  Firft  he  faith, 
 that  Iren^M  amongji  dtuers  words  efleemeth  Latcinds  to  be  the  vn-f 
 ncmenfexcemom  lil^eliefi,  But  whcthcr  that  be  true ,  let  the  Reader  cftccmc  bv  Ire* 
 nMnemmhabetts  ^^^^  ^^^  o WHC woi d$. "  ThenAmc  Latewos , faith  hee,  containing  the 
 -vM^vcnCmtie   number  of  fixe  hundred  ftxtte  fixe  ,  to  very  Ithelj  ,  becaufe  the  truefi 
 
 sji,qi40K:am-ve.      1  ■       j  III  -i-./  1      r      -^  t 
 
 nffimum  rcgrMtn  kj^gaowe  hath  that  name.  Fsr  they  are  the  Latins  that  norv  raigne^ 
 
 twSf'.w'''''^*^''^"^^^^''^'**^'^^'*^^^  /r^»rf»/  himfeife  fuith,  Ituvfry 
 
 tmmfuntqui      ^'kfty :  M,  Bifhop  tellcth  vs , that  Irenms  faith,/f  Uthemofi  vnhkely 
 nunc  rtgi.^nuf,iofailoiher:  hcrcby  let  itappearewho  beftdcfcrueth  the  name  of 
 
 tion  t»  hoc  nos  •  ,  >'  \       r       1 
 
 gioriabtrMtr.      ^  tftngauthor.  Againc,  he  iaith  that  Irenaus  meaneth  tt  to  be  a  pro- 
 
 per 
 
 a  \. 
 
 30. 
 
 *. 
 
 I. 
 
 «r. 
 
 300. 
 
 *. 
 
 y. 
 
 1. 
 
 10. 
 
 f. 
 
 fo. 
 
 •, 
 
 70. 
 
 /. 
 
 20U, 
 
 1 
 
 66$, 
 
 e  Irtrutu)  lib.  5. 
 
 Sed^ 
 
 •A«TI/MC 
 
T 
 
 300, 
 
 ( 
 
 5- 
 
 1 
 
 10. ■ 
 
 T 
 
 500, 
 
 a 
 
 I. 
 
 t 
 
 fo. 
 
 That  Rome  is  Bahylon^  and  the  Pope  Antichrifl,         7  7 
 terfiAnteyWhereas-Vfeemake  it  an  aopel/atme.  But  this  nppcarcth  to 
 bcfjlfc,  by  the  reafon  that  IS  giucii  by /rr»<c«rf  of  the  likelihood  of 
 khcname.   For  ithccdiould  haucthatRamc  of  the  kingdomc  and 
 countric  where  hccrtiouid  r3ij.nc,as  the  words  of  Arw^w^  import, 
 thcnic  is  manifcftthatitfh  :u!d  not  be  his  proper  name.  Thirdhc, 
 icallcdgcththat/r*»<wmaketi/n<r«, 4wortf//i^tfA<r  word.  1  iiicn-^' 
 :i  Ml  no:  thefe  things  in  rhc  fame  order  as  hce  hath  fct  them  downe, 
 -lucasthcyyeeld  thcmfclucs  n;o'i  conucnicntly  to  bee  fpolcen  o\. 
 slow  it  is  true  that  Irerittm  faith,that  i\\^tv\^\^v\z\^^nt9fltvQrlhy  ta-lre 
 jcleeued^  but  that  hclpcth /I</.^/y?^<?/>  nothing,  bccaufc  that  name  by 
 !,c  Popes  ownc decrees  ligiiteth fully  vpon  hiirilclfe.  For  Tft^w.as        f>t6. 
 ^r<r;7i<«*  notcth,is  the  name  ofrA(fS««;jf, and  the  Pope  makethhim-  sO'«>«««i  »<■■'»*•' 
 c\fc^ the Suftne, ind  rhcEmpcrour/^tf  Adoone^  andwill  liairc  vs  to  nonwKniuntnr 
 flihinke,thnt  To  much  as  the  Moone  is  lelFi  r  then  the  Siinne,fo  much  ZT  ^n'^^' 
 
 WWW  eft. 
 
 Is  the  Empcrour  infcriour  to  him.  Thanis  a  name  applied tald^ls,  ^  J^^"*  ah 
 faith /m;-«w,  and  what  is  the  Pope  lutanU^oH,  caricd  vp  and  ^;'g'-/;^^'"'"'' 
 lio.vnc  vpon  mens  (liouldershke  an  Idoll,  bedecked  hk^an  Idoli,Mf'<-^'"''« 
 .ubHkly  adored  and  woiOiipped  like  an  Idoll?  Tiia}i,  fiith  he,  i^^a  tZ"J^tn7»t 
 nmecomainingoftefittitton  of  refietige  J  ar,d  who  h.ith  cucr  morc'"^P'""'y^'^'''  «J^ 
 iroudly  vaunted  rcucnge  then  the  Hope  hath  dome,  whofc  Me  a-  "^"  '^#'^»^"*' 
 linft  fuchasoffcnd  \\\mw(ua\\s\s&i'u,'  JVt decrte that hee fhall he  i»5f«  G<«. 
 tterly  accstrfed :  ^  tve  bind  htm  wtth  a  hond  ofperpetu^ll  curfe :  ^  let  '^ utcretal- de 
 im  kf'orv  that  he  (ba/lt^curre  the  tndt^natton  of  Almiahty  God,  and  h'erct.caf.Aia-. 
 fthe  hiejfed  Apoflles  Peter  and  Paul  ?  yea  and  not  oncly  by  words,  1  ExirZ'^g  de 
 »iitby  dcedcsha-vhrmdc  eucn  the  earth  to  gr  one,  and  the  Princes  "^'^'''■'i'*'' f*/"* 
 hereof  to  ftagger  and  fall  vndtr  the  burden  of  his  reucnge.  But  &plfflm.  '^'"' 
 fthisnarrcalf()/r^«cf:«/*.villaffrmcnothing,andthcrcforefouuh-  "^(^fn""o-P>H- 
 y M.  Bfjhop [why  that  /renatts  leanet^it  vncerti^ine  and  doubt f ull nneAimpittto. 
 that  hi^namefhaltbe.  Andfo  hedbrh  indeed,  but  with  this  dire-  »*'»P"i^'^»- 
 lion,  that  "^ the  fttrejlvpay andrvtthout danger ^  htoivaiiefartheff/l- 
 Mil^ofthe  Prophecie.  Now  the  fulhlhngof  the  prophecic  hath 
 ladcthat  dcare  and  ccrtaine  to  vs,  which  fonie  did  conic 6^ijrc 
 !>cn,  and  cowld  but  conJc(flurc,  being  fo  many  hundred  yccre? 
 cforethchilfillingohf.   The  number  ofrhe  name  of"  /^r  ^(?^j?,  «Afoc  ij.18 
 haiisjof  Anrichtiftjis  fct  downe  in  tl  c  thirteenth  chapter  Afrcr- 
 wrds  in  the  fcucntecoth  chaptcr,many  things  arc  further  addedfor 
 ic better  vnderliandingof all  that  went  before.  Now  there  wee 
 ffldcrftand,thatAntichnli  (hall  bee '  n  (^i«^iiiatis,a$  before  hath  "Apoi.  17,9.70 
 
 bctnc 
 
/>vcr.?.i5.- 
 
 r  verfe  i  8. 
 
 cUf.(T  ordifuu, 
 
 viimftMb.\.cap. 
 
 a-  Kegnum  1^* 
 
 vtaTiorum. 
 
 t  J^auar.  Ma* 
 
 nual.Confeffiir. 
 
 »«  epifl-deikat. 
 
 *dGregor.\i. 
 
 78  That  Rcme  U  BAhylon^  md  the  Tope  AnttchriJI, 
 
 beenefaidjthchighsft  goucmour  of  ftatc.  Wee  know  alfo  by  ex. 
 pcricnce,  that  a  King  takethhisnamcoflhccountrie,or  place,or 
 ftate  whereof  he  is  king.  Thus  are  we  wont  to  name  kings,  r^^*/^/*^ 
 ofEftgUndj  thekjf^g  efDenmarkf^the  French  kiftg^  the.  S^amfh  kftt^. 
 We  muft  therefore  conceiuclikewifej  that  Antichrift  being  a  king, 
 murt  cake  his  name  of  his  kingdome,  of  the  city  or  countre)' oucr 
 whichhcraigneth.  The  place  where  Anrichrilt  fnall  raignc,  isfct 
 forth  to  be  P  the  City  v^onfeueH  h'tls^raignrng  then  oner  the  Kings  of 
 th^  earth,  which  is  vndoubtediy  the  City  of  Rome.  Ancichrift- 
 therefore  rauft  bauehis  name  from  the  inhabitants  and  people  of 
 Rome  oner  whom  hee  is  to  raignc,  and  the  name  that  bee  takcth 
 from  them,  which  is  ^tmm  Latine  or  Romaiaejiully  cxprcllcth  the 
 number  fixe  hundred,  fixty,  fixe.  But  to  giuc  vs  yet  further  light,it 
 is  noted  that  he  (hall  bd  the  ^enemklOng  of  the  Latines,  and  hcc 
 fliall  bcc  together  with  '  the  ten  Kings ,  to  which  the  Empire  of 
 Romeflball  bediuided.  Thcfixtkingofthe  Latincsweehaue  be-    ; 
 fore  fccne  was  the  Empcrour.  So  then  after  the  fall  of  the  Empe-Jjl 
 rour,and  diflblution  oftheEmpirc,f^<Z^^wtfi^/»^fhaIl  be  the  ccr-    : 
 ta;ine  and  vndoubtcd  name  of  Antichrift,  neither  are  wee  to  make 
 any  queff  ion,buc  that  hee  is  Antichrift  whofocuer  is  Lord  and  king 
 of  the  Roman  ftate.  But  that  thePopehatheuer  fincebcenc;  and 
 therefore  doth  7«rrM»  the  lefuite  call  the  Popcdome,  ^the  kj^g- 
 dome  of  the  Romanes^  znd  Naff  arre  ihcCtinom^  termeth  the  Pope 
 ^  regem  Latinorum,  the  king  of  the  Latines  or  Romans;  and  it  hath 
 becne  before  rhewed,  that  hee  wholly  challcngeth  to  himfcife  the 
 right  and  title  thereof.  The  Pope  therefore  without  all  doubt  is 
 Antichrift;  and  wc  know  him  fo  to  bee,  becaufe  after  the  Emperouc 
 hcc  IS  become  zhe  Lattne  er,Roma»  kj'fgj  vrtder  the  name  of  the 
 Latineor  Romane  Bifhop,  by  which  hee  is  rcnouncd  through  the 
 whole  world.  And  becaufe  wc  fee  that  the  feuenth  kjng  of  the  La- 
 tines  is  not  one  onely  man,  but  a  fucccftion  of  many,as  in  the  ^er 
 goucrnmcnts  before,  therefore  wee  know  that  it  was  not  meant 
 that  Antichrift fliould  beoneonely  man,  butafucceiTionof  many 
 in  one  gouernment  of  the  Romane  ftate.    Which  is  the  thing 
 wherein /r^«<e^ erred,  being  deceiucdas  itfecmcthby  thctradi- 
 iiouio^RafiaSj  by  meanes  whereof,  both  he  himfelfc,  and  others 
 after  him  by  his  example  more  readily  entertained  fundry  fables 
 concerning  Antichrift,thc  pretence  whereof  the  Papiftsnow  abufc 
 
 to 
 
Thdt  Rome  is  Bdhybn^  and  the  Pope  Amkhrill.         79 
 
 tomakeii.enlookcfoi  another  A   r/chnrr^andno:  toknow  iiim 
 whom  the  Scripture  hath  dcfcribcdlo  to  be. 
 
 W.  Bishop. 
 
 Thni  come  we  At  length  to  theendof  M.  Perkins  preofes  ,  andre- 
 proofef  in  hu  prologue  y  xvhe.  e  ive  finding  little  fide  line  tn  his  alleg^ittons 
 I  of  the  fathers^  bad  confirh^toK  and  foule  opter fight  in  the  text  of  holy 
 \Scripture,hrtefij  greeit  malice  y  IfHtfiender  force  agawfi  the  Church  of 
 \  Rome,  we  are  to  <ct»rfie  the  veords  of  his  theame  to  all  good  Chrtfitans. 
 I  Go  out  of  her  my  pco}p\c.Forfal^  the  enemies  of  the  Roman  Chnrch. 
 ylitd  as  our  Ancrfiors  did  the  Pagan  Emperours^who  drerv  out  her  mofi 
 <ptire  hloud^  (0  let  vsfiie  in  matters  offutth  and  religion,  from  all  here- 
 I  ti^es  that  of  late  alfo  fparednot  to  (bed  abundance  of  the  fame  mo^  in- 
 nocent blo»-\  vuleffe  to  jour  greater  condemnation^  you  had  letfer  be 
 pa  tjkcrs  of  her  linnes,  and  recciue  oF  her  plagues.  *And  becaufe 
 I  pur,ofe  {Godrpilliyjg^  not  onely  to  confute  what  M.  Perkins  bringeth 
 a  T, tin  ft  the  C'tholi^edoSirine,  but  fome  what  aljo  m  euery  Chapter  to 
 fortifie  andconfirme  it :  I  mil  here  deltuer  what  fome  of  the  mofi  and- 
 e.u^moft  learned^and  mofi  holy  Fathers  doe  teach,  concerning  iojnini^ 
 \tvjththeChurch,andPopcof  Rome,  from  whofe  focietie  Protefiants 
 \Ubour  tooth  andnaileto  wtthJrawvs.  And  becatifeof  this  we  mufi 
 \treat  more  amply  tnthe  <jueftionsoffupremacieJwillvfe  heret.heiraU' 
 \thorme onelj  whom M. Perkins ctteth  agamftvs.  S  Bernard*/  ctted 
 \alreadte ,  S.Irensus  Scholer  of  S«  Pohcarpe,  and  he  of  S.  lohn  the 
 Euangclifl,  of  the  Church  of  Rome  wrtteth  thus .  Tothis  Cliurch,  i^r.^xaf^, 
 ibyrcafonof  hcrmorc  mightieprincipalitie,itisneceirariethate- 
 ucrie  Church,  that  is,  the  faithful!  on  all  fides,  do  condcfcend  and 
 agree;  in  and  by  which,alwaiesthc  tradition  of  the  Apofticshith 
 been  preferued  by  them  that  be  round  about  her. 
 
 Saintlcromcwritingto  DinnCusPopc of  Rome, faith  :l  follow- 
 ingnoncas chiefcft  but  Chrift,do in  participation  ioynewith  thy 
 blellcdncffcj/^^/w,  \viththech3ireof/*^rrr,Iknowc  the  Church 
 tobcbuilded  vponthatRocke.  Whofoeucr doth  eate the P<«/c»*i/ 
 L^iwi^tfoutofthishoure,  is  a  profane  fellow,  hecth«t  is  not  found 
 within  thcArkeofA^^<?,  lliall  when  the  floudsarifcperiO)  lAnda 
 little  after.,  I  know  not  Vitalis,  Irefufe  Meletiw^  I  take  no  notice 
 o^Paulinm :  he  that  gathcrcth  not  wiihthce,fcattcrcfh  j  that  u,hc 
 
 that 
 
;  8  o  .        That  Rome  is  Bahytony  and  the  Tope  Antk  hrtfi^ 
 
 that  is  not  with  Chrift,  is  with  Antichrift. 
 
 Markeand  embrace  this  mofilearned  DoUors  iuigemsMt^^f  ioy» 
 ning  vfith  the  See  of  Rome  jn  all donhtf till  cjnefiions }  be  woftldnotirufi 
 t»  his  ovfne  rvtt  and  (kjlK  '■^^hich  rvereJinguLr  \northoHght  h  fdfe  to  re* 
 Ij  vpon  hii  learnedand  wife  neighbours :  be  dur/fnotfetvp  bis  refi  mtb 
 bis  9vc>ne  Btfhsf  Pauiinus ,  wbow^  a.  man  of  no  me  ane  marl^  buttbe 
 Patriarke  of  Antiocb  :  bttt  made  his  ajfuredfiaj/vpon  the  See  ofRomCf 
 M  vpon  an  vnmoHeahle  Roeks  >  ^'^^  tvhich  (fait  h  he)  tf  vfv  do  not  com" 
 mttnicate  infntth  and  Sacraments,  rve  are  bw profane  men  ^voide  of  all 
 Religton :  Inaword^e  belong  to  Chriji,  bat  be  of  tAnticbri^s  tratnt. 
 See,  hov(>f.iit  contrarie  ibit  moji  holy  anaent  Father  /V/tfM.  Perkins, 
 "M. Perkins woaldmakevs  of  Ant icbrffis band, bec^.ufe vce cleaue vn* 
 to  the  Bifhopof  Rome,  ivhereas  S.  Hicrome  holdeth  all  to  appertaine 
 to  Antichrtfi ,  who  be  not  f<«/?  Imckedin  matters  of  Reiigion^  mib  the 
 ^opc  and  See  of  Rome,  ^y^ndfo  to  conclHdervttbihis  point  ^enery  rr«*.|j 
 Lih.%MSniu>   CathoUkenfpiJifayvfiith S  Ambrofe :  I dcfirc  inall things  tofollow  •' 
 f.«f-9'  jj^g  church  of  Roidc.  And  thus  much  of  his  prologue  *  Afterward 
 
 he  tak^th  vpon  him  toprefcribeandfhewe  vs  boxv  farrefoorth  wee  maj 
 toyneveith  the  Church  of  Rome,by  propojing  m^tny  points  in  controuerpe 
 hetvteene  vs  and  them,  and  in  each  [hewing  in  what  potnts  wee  confent 
 together,  and  in  what  we  dtfft  f  .   /  meane  by  Gods  grace  to  follovoe  him  i 
 Jiep  by  ftep,  although  he  hath  made  many  a  dijorderiy  one.ajwelltodif 
 couer  his  deceit s^  and  todtfproue  their  errors^as  alfo  to  e(lab/i[h  the  Co- 
 thoUkedocirineythe  which  Iwtll  endeuour  toperferme  (by  thehelpe  of  j 
 GoU)  with  all  /implicit  ie  of  language  ^  and  with  as  much  brewt/e  4S  i 
 .    fuch  a  weightte  matter  will  permit .  Jet  {lhope)wtth  that  perfpicaityf 
 as  the  meaner  learned  may  vnderfiand  it^  and  with  fuch  fubfiance  iff 
 proofe  ^  both  out  of  the  holy  Scriptures  and  ancient  Fat  hers  ^  as  the 
 more  iudtcious  (to  whofi profit  if  is  principally  dedicated)  may  not  Cim* 
 temnett. 
 
 R.  Abbot. 
 
 What  the  dealing  ofM.Perkjnt  and  M.Bifuop  on  each  part  hath 
 
 becHjI  leaucit  to  the  Reader  to  iudge  by  e.xamimng  of  both ,  who 
 
 ^I  doubt  nor  will  acknovvlcdge/'^f.  Perkins  fidcliticof  allegations, 
 
 -true  conllrudionof  holy  Scriptures,andfufficicnt  argument  to 
 
 make  all  men  icalous  of  the  Church  ofRome.  And  Tccins  Hicrom 
 
 of 
 
That  Rome  is  Babylon^  and  the  Pope  AntichriJ},  %  I 
 
 Fold  hath  giu«n  hghi(as  before  hath  been  ihcwcd)  that  of  Rome 
 : ;  IS  faicl,  Go  out  of  her  mj' people,  and  there  can  be  thenceforth  no 
 other  Rome,  to  winch  vvc  may  apply  ir,  but  onelythe  corrupted 
 (lite  ot  the  Chur(.lu)f  Rome  .-therefore  he  will  take  it(rprerumc) 
 asavvarning  from  God,  to  take  heed  of,  and  tocfchucthc  filthic 
 fornications,idolatrics,and  abaminationsofthat  vnclcanc  flrum- 
 pct,and  will  deride  the  fiHinelfcofthofccolicdions,  whereby  y^. 
 Ilfpjop  labourcthtoperfvvadc  the  contraric.  As  for  that  which  he 
 fjith  of  vsvnder  the  mmc  of  herettkfs, th^t  of /ate  voefparednotto 
 (hcd  dhundance  of  their  mo^  innocent  bloud^'xt  fettcth  forth  the  lin- 
 gular impudcncie,and  remorlelcirc  malice  of  thefc  notorious  hy- 
 pocrites.  Far  whereas  he  talkcth  of  abundance  of  blottd^  he  well 
 knowcthjthatin  fiueandfortieyearcsofQucene£//*«^tf//5^,therc 
 was  not  fb  much  bioud  of  theirs  Ihed  by  vs,as  was  ofours  by  them 
 infiueyearcsof  theraigneofQiicenc/I^4r>'.  And  whereas  he  cal- 
 "  rh  it  innocent  blotid,  they  themfelues,  Al.  Bifhop  I  meane,  and  his 
 
 low  Seculars,  by  their  Prod^or  *  fVatJon^  hauc  cleared  the  State,  a  TVatfo>tt 
 haumg  iuft  caufc  to  proceed  againft  the  that  were  put  to  death;  ^"^'^"*' 
 ^^ainftthe  Icfuites  as  immeditatc  adors  of  treafon  ,  againft  the 
 Prieftsas  being  employed  by  them  for  the  effcd-ing  thereof .  It 
 plcafcd  God  by  that  quarrell  of  theirs  again(l  theItfuitcs,to  make 
 them  witnelfesof  the  innoccncie  of  the  State  in  thefliedding  of 
 their  bloud  "and  by  their  owne  mouth  to  make  it  knowne.that  the 
 Icfuits  were  ftill  dcuifing  dc  pradifing  for  the  death  of  the  Queen, 
 and  for  the  ruine  and  oucrthrow  of  the  Realm,and  that  the  Pricfts 
 were  vfed  by  them  as  inftruments  for  the  compalling  and  atchie- 
 uing  of  their  traiterous  defigncs ,  fo  that  the  nature  of  their  facfl 
 could  be  no  lelfc  then  treafon:and  therefore  what  confcicnce  may 
 wc  thinke  there  is  in  this  ieudhireling.contrarie  to  their  owne  c6- 
 fcdion.torcnewa  coniplaintagainfl  theSrate,of  fliedding  inno- 
 cent bloud, as  il  there  had  been  no  caulc  but  mcercly  Religion  to- 
 wards God,\vhy  they  were  put  to  cleath  ?  But  if  that  had  bccncthc 
 quarrel  1, many  more  would  hauc  been  m  like  fort  to  be  touched, 
 icingopenly  knowne  to  be  propellers  of  that  Religion,  who  not- 
 iltandingasweknovv,fdueonlyforapecuniariemuli5>fortrer- 
 ring  the  law,"  liucd  at  their  ownclibcrtic,  an'dfully  wiclirs  cn- 
 _  cdthc  benefit  ofthe  State. To  let  this  palFe, /^.Z^z/^^c'P'Aiil  now 
 :ci  vs  fomwhat  out  of  the  Fathers, to  warrant  our  ioyning  with  tlie 
 
 G  Church 
 
82  T  hilt  Rome  is  Babylon^  and  the  P  of  e  Jntkhrifl, 
 
 Church  and  Pope  of  Rome.  He  hath  aljcdgcd  S. Bernard  before, 
 and  iie  is  anfwcrcd  before.  Further , he  bringcth  A^;7rf«rf, faying: 
 ^  ^^<Thtri^^u-  ^  ^^  ^^'^  Church  by  reafon  of  the  more  wtghtie  principa/itie ,  it  is  r.e. 
 ciifiam propter     ce^aric  that  cuerj  churchy  that  is  ,  thefaithfuU  on  aliftdes  do  agree ^  in 
 potoawrera  pnn-  ^^^^^^^^  ^^^  tradition  which  is  f-om  the  Apo/iJef,  hath  heen  ahatespre. 
 cefj'ccjioMmm   Jerusiof  them  that  are  about  her.  Vi/hich  words  hcallcdgeth,but 
 J.!mhoc\y..coT  drAwes  no uii cd concluficn from thcm,nor  indeed  can  do,but  by 
 ^iti  fi^nt -jnd:jj    begging  thiJt  which  is  in  qucflionbetvv;xtvs.  Itwasnecelfaricin 
 ^Zr'ai^i!^  ^ui  the  time  of /r<f»'C«^,th3teuery  Church  (];oId  accord  to  the  Church 
 firt  vndique      of  Rome  jbccaufc  therein  the  tradition  and  true  dodlrine  of  the 
 '^ull'filih Ikpl'    Apoftles  had  been  Buthfully  prcferued :  but  will  A-I.  Btfhop  hereof 
 jioiiitradi.io.      [],:\^v^\y  c«>ncinde,that  it  isnow  alfo  nccelfariefor  euery  Church  to 
 pccordwith  the  Church  of  Ronic?  It  isaqueftion  now, whether 
 11  e  ictainethcdodrir.tr  and  trad  tionot  the  Apoflles:  nay  it  isout 
 ofqueilion  thatllie  doibnotfo,&  therforc  her  former  commen- 
 ds tion/ts  no  ar|^ument,that  we  fliould  approue  her  novv.Iciufalcni 
 e  2.  clirpn  6.6.  was  '^ihe  €itie  vrhich  the  Lord  did  chufe  to  place  his  name  there, %\\t  was 
 a  faithfrtll  citie  ,  and  fo  long  necelfarie  it  was  _,  that  all  other  cities 
 d  Efa.i.ii.        (liould  confoiiue themfelues  to  her.  But  ^ofafatthfuU citie  flie  be- 
 came a  hariot ,  and  departedfo  far  frcm  her  former  fteps ,  as  that 
 fliC  cruci  fied  the  Sonn.e  of  God,and  killed  his  SaintSjand  in  the  end 
 e  icfiph.debeiu  it  was  fa  id  of  her  by  a  voyce  from  God,as  hfephtu  rccordc  th,'Mi'^ 
 iiiMico.u,T. CM  ^^.gj^^  ^;«c.-  Let  vs  depart  from  hence.  So  the  Church  erf  Rome  was. 
 a  Virgin, the  chafi  &  faithful  fpoufe  of  ChriR,cont!nuing  ftcdfaft* 
 \y  in  thcdodlrineby  uhichlhe  firft  became  theChurch  ofRome,. 
 &foIonga.s  fhcfo  continuedjitwas  nccefrarieforail  Churchesto 
 accord  with  hcr,asfor  her  to  accord  with  all  other  Churches  that 
 had  done  the  like.  But  flic  is  fince  become  an  vncleane  hlih,  pre- 
 (iituted  to  all  maner  of  fornicacions;embrued  &  drunken  with  the 
 bloud  that  Oie  hath  fpilt^fo  that  now  the  voyce  of  God  ca'jeth  t(y 
 vs  in  like  fort  concerning  her,  G'<?<?«/  of  her  try  people. ]<l^\\\\cihnh 
 yI/.i&r/Z>^panybetterhelpeby  that  that  he  wilt  further  alicdgcjthat 
 JrendHs  mcntioncth  apote»tprinc/palitieofthat  Church.  For  that 
 potent  priffC'pa/tiie  was  not  intended  by  Iren&m  for  any  fuprcmacie 
 of  the  Churc  h  of  Rome,  but  imported  oncly  an  honour  yeeldcd 
 vntoicinrefpcdoftheimpcriallftateofthcCitieofRomejwhich 
 wc  know  men  ofinferior  cownes  are  woot  to  yccld  to  them  that  arc 
 ©fhigh  &  honorable  citiesjonjy  for  the  prehcmincce  of  the  place. 
 
 But 
 
That  Rome  is  Bahyloft,  and  the  Pope  AKttchiJl.        S  3 
 :  But  if  the  Church  ot  Rome  hadhad  any  Tuch  potent  prtncipahty  as 
 '  M.  Bipjop    intcndcth  in   rcfpci^  whereof  all  other  Chifichcs 
 I  flioiildyecIdlubic*5)ion  and  obedience  vnto  her,  thrn  would  "^^  y-^-^.,^^ 
 '  ^ToljcAr^Hs  the  Bifl-kop  ofSmyrna  hauc  rcfufcd  to  yceld  to  AnketM  tufeb  btji.  mUf. 
 th:  B'Thopofkonic  in  matters  of  difi-crccc  betwixt  thcm,as/rtf^rf/«^';^^^^^^^ 
 Hiewcch  he  did  before  his  time:  neither  would  55  Polycrates  the  lii-o; //»</«».«» 
 l!.cp  cf  Ep!Kfusand  Mctrcypoiitanofihc  ^T^w Churches  haiie  re  -  ^';^p^^„^f,^ 
 filled  yitior'm  the  time  oilrenaui  5  ii'irher  Wv)u!d  ''  Cyprinn  hauch  o;r.<t^i'o'/j. 
 contiadiaed  Stepbayjui,  neither  would  /1ure!itu:i\\<\  yJufiin  ana  g^^^^^^^J*^.^ 
 ibcieli cfthe Faih ts m ihe Councellof  Cai thagc,  haue '  withllood i Comi.iSanh.L 
 the  chime  ottheBlliop  of  Rome  fof  authority  to  rccciuc  appeales^;^^'^'''*'''^''- 
 made  from  ihem  to  him  :  neither  would  thofe  h\c  huindicd  ^indkConc.ConjlM- 
 ^  hircy  Billiop5  in  the  Chalccdon  Counccli,  hauc  yccldcd  to  the  Pa- ;2;;.3i^ 
 ;  itch  of  Coiirtantiffoplc,  accordina  ro  afcrmer  dc  c  rce  of  a  Coun-  d.n  ^a.iy  cap. 
 crh  oi    Conrtintinople,  an  equality  of  piiuiiedge  and  prcrogaiiuc  ^,^^,i;yg„g 
 with  the  Billiop  ot  Rome,     The  matter  is  very  p.'aine.  '  The  F'*-i"'>'^'"'-b>iUa 
 thers^^iy  ihcy  ^ha.»eyeeldedpreHtled^es  to  the  fett  of  old  Rome^  bec^nfe  ^^aue^luLltiis. 
 \tliAtvi>As  the  ImpsriallCity.  Andthe  hmdred  and  ftfty  Bijhops  ('of  the  ""'^'^'■-•^f  ^^'^^ 
 /jCounccll  ot  Conltantinoplc)  betug  monedivtthtbeJc:me  conftaeratt-  mnnso.Dci 
 \\tn  haue  jeelded eauM/primicdfes  to  thefacredfea  ofner*  Rome,  C(hnC"-V'^*'^fL„, 
 ^^fConit\niinop\c]rfght/jtud£eiMg,  th.:tiheCityivch:chtshono'4redmo:i.!t.eR'>r,u: 
 Ptth  the  Empire  etnd  Senate^  and  emoieth  equMl  primledges  wtth  clde  'l"<»i>j7y,ij„ali* 
 'of?te,  (Jjould  a/Jo  in  Ecclejta^tcall  matters  be  no  leJJ'e extolled  and  mag  ■  c,e,  u-u  iH.hca. 
 tied  then  tt  ti,l'em(T  the  next  vnto  it.  Thus  they  acknowledge  i^^^t^^ -"rbnn  quA& 
 jiiKipalicieot  .heChurchofRumctobe  noininf^  cllc,  but  \n\Q-iiu  bonurai.ijit, 
 'fpc(5ltnacthatCiiy  was  the  feat  ofche  Empire,  and  thetcforcCon-^^^-|"j'^^*^  ^ 
 "iftauftinoplc, being  becom?  the  fcatof the  Empire,  and  in  rclpcdl/?o';».^;r/wij5^"j 
 ^.hercot  being  called ^r.^' /?.«..,  they  gaueto  the  Chu.ch  of  Con- -^^^-j;;;; 
 '^.lUtiiiople  cquall  dignity  and  principality  wth'thc  CAWxxcho^ nonfecusac diam 
 omCjlcauingtothcBilhopofRomconcly  precedence  of  name  ^;J'f;.^^,^2,a 
 nd  place.  The  Legates  of  the  BilhofofRomc  would  fainc  )n:m&  pofi  lUtt.n 
 ad  ic  otherwifvT,  but  /^<r  whole  Cott'iseli  .-ip^rotted  the  decree.   NOw  '■"^'"""• 
 ythai  jnathath  heenefaid  to /r<rw.£».«,  t.ie  anfwer  isplainetothac 
 hat  M.Eiihop  furthf  rc.'tcth  out  cffHircme.  Tbe-frue  faith  and  do" 
 iftrine  of  the  Godhead  of  Chi  ift,  was  then  maintained  by  tie 
 IChurchof  Rome  againlt  the  remainder  cfthe iiifcdion  and  poy- 
 ionof  the  Allan  hercfic.Hccrcupon  ///<rrowe  writcth  to  Dar>j,ifi^ 
 BiOiopofRorac,  to  be  aducriifcd  of  the  vfe  of  fonic  words  tt»at 
 I  G  2  con- 
 
8  4       Tl^^f /  Rome  is  Babylon^  md  the  Pope  u^ntichriji, 
 
 mTiieroHadDf  concemcd  that  point.  Hecommcndcth  the  Church  ofRonJC^/ar 
 wafum  ^p:d    ^^^^  ^  y^  inheritance  of  the  Fathers  (chat  is,  the  true  faith)  xvm  prefer" 
 rupui  vatrum     Hsd  vncorrupt  With  them  onely  For  this  caufe  doth  he  bind  himfclfe 
 feniawrfmcdi    {q  the  cooimuiiion  and  fellowfhip  of  Damajus.  Vpon  therockeoi 
 that  fdith  which  the  church  of  Rome  dill  h^dj  he  knew.the  Church 
 to  be  bui!t.lnrerpe£>ofthisfaith,hc  that  went  out  of  that  hotife,x.[\^t 
 isj  left  the  communion  of  that  Church^bccaufc  thereby  he  renoun- 
 ced the  truth,  he  became  prophane.  Inthe  fame  refpc6l,  hctbat- 
 gatheied  not  with  Damafm^  being  amainiainer  ofthctrucfaith, 
 he  muft  needes  be  a  feattcrcr.  He  could  not  be  of  Chrift  that  rcf  u« 
 fed  them  that  tooke  part  with  Chrift,  and  therefore  inuflbceof 
 Antichrift.  In  this  rcfped  he  renounced  P^itaUi,<JMile(ifu,dLnd  Pau- 
 //«/«,  becaufc  "  they  were  all  cither  knownc  or  fufpedlcd  to  be  par- 
 takers ofche  herefieofy/?'/^,  and  therefore  very  deceitfully  doth 
 M.  Bijhop  A\\esidge,thnheep(>ofiidmt/et  vp hisrefimth his ewKe  Bir. 
 (hop  Paulinm^  vpho  was  no  meane  man^   but  the  Patriarch  of  Amioch  %\ 
 asheerebytoaddcafupcriorityto  the  Bifhop  of  Rome,  when  as  i 
 there  wasotherwifcfoapparant caufe, why  he  fhould  rcfufefo  to^ 
 doe.  In  all  this  therefore  Hierome  faith  no  more  of  the  Bifhop  and 
 Church  of  Rome,  then  he  might  haue  faid  ofany  other  Bifhop  and 
 Church,  profefling  ti  uc  faith  and  Dodlrine,  as  the  Church  of  Rome 
 then  did:  but  very  farre  was  he  from  teaching  or  intending  any 
 perpeiuall  neccfTuy,  that  all  Churches  forcuer  (liould  conforme 
 thcmfelucstothe  Church  of  Rome.     And  that  hee  ncucr  had  anjT 
 fuch  meaning,  let  it  appearc  by  himfclfe,  when  being  vrged  with 
 the  example  ofthe  Church  of  Rome,  hee  anfwercth  :°  JVhatdofi 
 thoH  brin(r  tome  the  cufiome  of  one  Citylrvhy  dofitboumaintai^e  apatt; 
 fue,ttEpip.'<ps,  city  (or  fetvnejfe)whence  bath  grow»eprofid  vfnrpmg  vpo»  the  laires 
 Eu^l^^mTcoM-  ofthe  Church  I  He  had  faid  a  ivAchdorc^^  If  voe  dematid  authority  ^ 
 flantiMpoh.fmt  thervortd  is greater thenthe ctty,  Wherefoeuera  Btfhop  be^  whether  of 
 x3ri*fi^^'   Rome.orofEugHbtHm',  vi>hether  at  Co^fiantinopley  orat  Rhegium'j 
 Tamyanfdem  ^  whether  at  Alexandria ,  or  at  Tanesjbe  is  of  the  fame  vcorthyandoftbe 
 Jlc"rdli^'"i'oun- [amc ojftce ofBi/hopricke. Power ofrvealth, or bafenejfe ofpoaerty,  ma" 
 tia  dttiimmm,    j^j, (j  ^  BJ/hoD  neither  higher  nor  lowfr^  but  they  are  aH  fiiccejfors  of  the 
 hJJZfubt    Apcjiles.  Thus  he  fpakepurpofely  in  delegation  ofthe  Church  of 
 mtoremveiinfe.  Rome, charging thc famc  with proud  domineering ouer  the lawes 
 wr^'c;r!fam!S  ofthe  Church  r  affiimingthe  authority  ofthe  Churches  through 
 omms^pfioioru  ^j^g  yvorld,  (o  bc  gteatcr  then  the  authority  ofthe  Church  of  Rome: 
 
 n  Erafm-fcbol, 
 ibid* 
 
 o  Bierm  Epifl. 
 adEuagr  §luid 
 rtuhi  prefer i  V' 
 mus  vrbis  confue 
 
 tiedirte, 
 
 qw. 
 
 td 
 
 fancitatem  de 
 iju:t  ortur/i  eji 
 fnpercil(urit  in 
 kgei  Ecdefm 
 ■vmdicM  f 
 p  Ibid.  Si  amori 
 tas  qtt.eniur^ 
 orbis^nmor  efi 
 vrbe  Fbicuni]ue 
 
 attn- 
 
That  Rome  is  Babylon^  and  the  Pope  (^ntichrijl.         8  ^ 
 
 jattributing  to  ciicry  BiOiop  of  whatfocucr  plnce,cquafitic  in  office 
 iwich  the BiOiop  of  RomCjbccaufcall  nreaJike  fuccdiors  of  the  A- 
 Ipofties,  Ycaaiid  to  (licw  that  the  Church  of  Rome  rccciucd  no 
 more  by  Peter, ihcu  other  Churches  did  by  the  rert  of  the  ApoHIes, 
 he  faith  m  another  pUcc;  x\\cn*^  the  Church  is  built  vfoftal/tbe  /fpo-  %,M.'!'.y!'d!! 
 ^[jilcs^^iidtheyalireceiuethe  i^eyesofthe  kjtigdome  of  heaaen  ]  aadthe  cu.fu^irVttntn 
 flrength  of  the  Cbtirch  tj  c^nai/y  gromdfdvpon  them.    Whereby  ii  f"frZ^^ff,, 
 plaiiitlyappcireth^that  ///(f^-ow^ncucr  meant  to  makctheChurch  inaiioiocofupcr 
 ofRomeany  fuch  perpetuallMiOrisandruler  of  other  Churches,;;;^J^;^^.f' 
 as  Ai.Brftjof  i\vcAVi-)txh  licrto  be  .  Yea  but  5.  ^^w^r^yr  further  faith:  dute^regmca:- 
 }  dcftre  if, allthinguo  foliar^  theChtirshof  Rome.  Butwhy  did  M^l''^/^'^^;''!;;^, 
 Bi[hop  giue  ouer  thcre,&  not  adde  alfo  that  that  follovvefh:''  Idefire  coi  EccUfufir- 
 'rth  \\c)i>j  all  things  to  folloiv  the  Church  of  Rome :  but  yet  X9e  are  al-  '^^^^X'^iJrSA 
 men  that  hduevnder^andtng  :  and  therefore  what  u  more  rightly  oh-  c'^z-n.l.i  cap.i. 
 riifd  otherwhere,  rvealfo  mitly  obferne  the  fame,  S.  Ambrofebcin§^  pnf^un^.m.t- 
 tiilliopofMillainenot  farrc  horn  Rome  llicweth,  that  he  yeelded  «:«» eccZ/^w, 
 a  reucrcnd  relpcct  vntothe  Church  or  Rome,  butyetprorelicth,  hcmm^fesfwi 
 that  things  might  be  better  in  other  places  then  they  were  at  ^"^'J^^'^f* 
 Romejand  that  his  Church  ofMillainehadvnderrtanding  toiudge  S^^mltrr^, 
 what  was  fitafwcU  as  the  church  of  Rome,  and  therefore  that  they  fjl^l^'^^^'*' 
 held  not  tliciiifelucs  tycdby  any  necellaric  dutietothe  example 
 thereof,  but  would  do  what  they  thought  more  rightly  performed 
 in  any  other  Church.  Nowthcn  whatlliallwethinkcof  A/.'5;/Z'<?/y, 
 who  thusfliamcfully  fee kcth  to  blind  his  readcr5byallcdging one 
 part  of  a  feneence  for  his  purpofejwhen  the  other  part  thereof  cx- 
 prefly  crollcth  that  for  which  healledgeth  it  ?  And  thus  much  con- 
 ccrninf^  Ai.Bi(hsps  anfvvere  to  M.  Perkins  Prologue  .  For  the  reft 
 I  will  (God  willing)  follow  him  in  likefort7?<f;'pr  by  flep^c  ^  accor- 
 dingto  hisownc  words, in  more honcft and  faithfull  mannerthcn 
 he  hath  dealt  with  M  Perktns,  and  that  in  fuch  fort  I  hope  as  that 
 the  meaner  learned  fliall  vnderftand  that  the  learning  which  he 
 would  teach  them  is  naught,  and  the  more  itidiciota  (Ijall  be  able  to 
 iudge ,  that  it  is  a  very  bad  caufe,  to  which  the  marrow  anci  pith  of 
 many  large  volumes  can  yceld  no  better  defence  then  he  ha^h 
 brought. 
 
 G    3  Chap,. 
 
S^  of  Freewill, 
 
 Chapter^    i. 
 OF  FREE  WILL. 
 
 I.     W.  Bis  SHOP, 
 
 THat  I  be  not  thought  eapthsts,  ht*t  Wtllmg  to  admit  dny  thing  that 
 M.  2  cxk.\Vi%  hath  fayd  agreeable  to  the  truth  y  I  mil  let  his  whole 
 text  in  f  laces  indifferent^  p^JJ^?  paring  of  onely  fuperfiuous  vfords,  w/th 
 adding  fome  annotations  where  tt  pjall  be  needfu&y  and  refl  onely  vpon 
 the  points  in  controuerfte .  Firfi  then  concerning  Free  veill^  wherewith 
 hebeginneth^  thus  he  faith  :  Freewill  both  by  them  andvs,  ista- 
 kcnforamixtpowcr  in  the  minde  and  will  of  man,  whereby  dit 
 cerning  what  is  good^  and  what  is  euill,  he  doth  accordingly  chufc 
 orrefufethefarac. 
 
 Annot.  If  we  would  ^eake  formally,  it  is  not  a  mixt power  in  the 
 mind  andwillybut  is  a  free  facultte  of  the  mind  andwul  onely  ^  whereby 
 wechufeor  reftife ,  fuppofmg  in  the  vnderflandtng,  a  knowledge  of  the 
 fame  before.  But  let  this  definition  pajfe  as  more  popular. 
 
 M.Perkins,  i.  Conclufion.  Manviu[i  beconflderedina  foure* 
 fold  eftate,  as  he  was  created^  as  he  was  corrupted,  as  he  is  remtedy  as  he 
 piallbe  glorified.  In  the  firfi  fiate  weafcrtbe  vnto  mans  will  libertie  of 
 nature, tnwhich  he  couldwill  or  mil  either  good  oreuill;notc  that  this 
 libertie  proceeded  not  from  his  owne  nature,  butof  originall  lu- 
 (licc,  in  which  hcwascreated.  /n  the  third  liber  tie  of  grace,  in  the 
 loft  libertie  of  glorie. 
 
 Annot.  Carj  this  in  mindj  that  here  hegranteth  man  in  the  (fate  of 
 grace  to  haue  Free  will. 
 
 R.  Abbot. 
 
 M  Aider  Bijhop  here  dealeth  as  iuglcrsare  wont  to  do,  who 
 make  fhewof  faireplay,  when  they  vfc  nothing  but  Jcger- 
 demaine.  Hcwilinot^<?  thought  captious ^  andyet^ortwo  whole 
 pages  here  in  the  beginning,  is  nothing  but  captious.  His  letting 
 the  text  oi M.Perkins  his  booke  topafie  whole  inplaces  indifferent ^ts 
 
 nothing 
 
 1 
 
ofFrgemll.  87 
 
 Inothingbutadifmcmhringand  mangling  of  thctcxf.  Hhpart»^ 
 -\ofonely  of  fuperfiuortstvariif  m  the  paring  oi^ofCuch  arguments  and 
 I  authorities  as  he  kaw  not  how  to  aufwcr .  His  adding  of  annota. 
 tions^thc  fophillicdtrngof  his  reader  with  idle  and  friuolous  cor- 
 1  c(^ions.  Wxsrefltng  onely  vpon points  of  controuerfie^  the  wrclhng  of 
 thofc  things  to  controucrdewhcrofthcrcisnocontrouerficacaJl. 
 M.  Perkjrjs  dcfincth  FreexvilUo  be  4  mixt  power  of  thewmdc  and 
 ,  ■  mil  of  mm^  mhereby  efteeming  what  ii  good  and  what  is  e fit II,  he  doth 
 \  accordingly  chttfe  orrefufethefame.  A  little  toplcafc  himfelfc  hcc 
 3 'giucth  a  fnach  at  this  definition  of  Fr^rwr/Zjas  not  formall  enough, 
 voncly  to  (hew  himfelfc  more  formall  then  wife,  the  definition  be- 
 j  I  ing  more  fitly  cxprclfcd  then  that  which  he  hath  put  in  place  of  if, 
 andhchoncrtly  iscontent,bccaufcitisOTor^/7fl^«?^r,  to  Ictitpalff. 
 Whereas  M.Perkjns  in  hisfird  conclufion,  afnrmcth  in  the  firft 
 '  cQate  of  man  as  he  was  created  ,  a  Ithertie  of  nature,  M.  Bi^op  gi- 
 .'  ueth  thereof  this  learned  notcir^^f  this  Uhrtieproceedednot  from 
 \maHSowne  nature  ^l;(it from  originall  lujltce  wherein  he  was  created^^s 
 if  he  fliould  fay, that  the  fliining  of  the  Sunne  proccedcth  not  from 
 the  nature  of  the  Sunne,  but  from  the  light  of  it ;  whereas  the  light 
 isa  part  of  the  nature  of  the  Sunne,as  was  original  iufticc  a  partof 
 the  nature  of  man ,  htrngthc"^  image  and  likeneij'e  of  God^  in  which  «EpheC4.j4- 
 andaccording  to  which  he  was  created.  And  tofay  that  Fr^^w/// 
 did  proceed  from  originall  iujlice,  iswholy  againfthimfclfe,  bc- 
 caufe  itmuft  theieof  follow,thatin  the  fall  of  originall iu/l/ce^muO:^ 
 needs  be  implied  the  lofle  of  Free  wil,\vh\ch  cannot  ftand  without 
 that  from  which  it  doth  proceed.fothat  man  in  hisfall  muft  nccef- 
 farily  be  fayd  to  hauc  loft  his  Freewill .  But  he  fhould  rather  haue 
 fayd,  that  God  gauc  vnto  man  Free  wtll^as  the fieward and  difpofer 
 oforiginall  iufticeand righteouf  lelTcjand  a$  ^  theiralUvce  to  tutnc  bTcrmU-iu. 
 cither  to  or  fro,  the  benefit  that  God  had  put  tmo  the  hands  and  power  ^j^'^l'J^"'^h^^-_ 
 
 9fman.  tejlxt  arhitrlj 
 
 In  thethirdcftateof  man,«/^^  is  renewed, M, Perkins af Br meth  l^fJ^/fi-Z 
 libertie  of  grace  .  Carry  this  in  minde,  faith  Af.  Bifhop^  that  here  he  D^obom. 
 grant  eth  man  m  the/late  of  grace  to  haue  Free  will.  As  though  cither 
 he,  or  any  of  vs  had  made  queftion  thereof,  who  all  acknowledge 
 by  the  Gofpell  that  it  is  the  workeof  Chrift  '  to  make  vs  free, '^  free  r^„  *^"  ^-J^- 
 fromltnne,  '^  free  from  the  bondage  of  cortuption, thsit  m  holinelle  wee  «c.ip.g.»i 
 may  bcefcruants  vntoGod.  Nay  that  the  reader  may  the  more 
 
 '  G  4  clecrly 
 
gg  OfFreexptU, 
 
 Uttmfi  dtci-    ciccrcly  conceiue  the  truth  of  this  whole  matter  ,  we  deny  not  Free 
 
 uit.deijtb.  s.cap.  wtU  iti  an)'  cfhtc  of  man.  For  it  is  true  which  S.  y^nfitH  taith  ,  ^  that 
 i->.  Necejfe  eft  ^yfj^ffg^ffgyireivilL  wc  vfiil the  fame  h  Freemlly  because  the  wiilis 
 mm  iibsro  veil-  notfubic6l  to  compuUion  ,  but  vMlJeth  alwaiestrcely  ,  aiiclof  it 
 Ti7J!trd%  owne  accord  ,  or  cife  ioofech  the  nature  and  name  of  tv///.  Which 
 gr.^r. & itb.arb.  frcedome ofwill ,  by  origiuall  inftitution  ftoodiiidiftfrentcjtherto 
 ^affwTomvt  goodoteuiil;  yet  wasnot  toconiinuefo ,  but  vponele^lsononcc 
 wni'ofmtejfe  made  to  bc  frcc  one!y  in  that  u  bcrcto  of  itfclfe  it  fhould  betake  it 
 tiSprxim  i-  fcJ^c :  Free  onely  in  euill,  ifit  fhould  apply  it  fclfc  tocuill ;  free  only 
 catoTcs  angeiita.  jpj  good, if  ic  fhoLild  makcchoycc  to  continue  therein.  Therefore 
 »"»'we.'^'«/r  the  Angds  which  kept  thfir  onginall  habitation  andefiace.haue 
 horn.  their  8  Fr<rfW/ by  Gods  eicc'^ion  and  grace  ftablilhed  in  goodnes, 
 
 \.ep^^]vlltg'  fothar  itisnotinchncablctoany  thing  that  is  euili.  But  the  Angels 
 l*i>^-cap.':Li.  vvhich  finned  and  abode  not  in  the  tiut-h,hauc  their  Free  uilibyit 
 •vfqHea'dtoinpec-  fcifcand  of  it  felfe^"  obdurcd  and  liardened  in  that  that  is  cuili ,  fo 
 catore  nmperiit  (j^^j  jj  ,5  pQj.  at  all  appUablc  to  anv  thing  that  is  Pood.  Man  there- 
 tmymaxtmi  forc  by  finnc  hath  not  loft  Free  mlljiox  by  '  Free  vptUn  is  that  mtv  he 
 Ti''"''TorTl  (i»»ethjyssi  2iVnS  can  nothmg  hm  (tune.  Bur  this  frf^B'/// that  is  thus 
 i<Mt,&Ub. }.  freem  finne,  hath  no  freedomcatall,asS. -^Ar/?;«infundty  places 
 ca2.No»»iftaJ  exprclTcth.to  rJphteoufnciTcand  to  thcferuiceof  Gcd,vntijlit  bee 
 
 fcccatum  valet.  U  r  1  i       ■        it  r^i      n  r         1 
 
 k  jdemjcpec  rectified  and  made  free  by  lefus  Chrift  ;  no  freedome  or  power  ac 
 ^Tcl'^'-^Tp-  ''^^Ijbut  what  is  newly  and  mecrely  k  the  grace  ardgift  ofGod.jhcr- 
 /umUbcum.tr-  foFC liauing  affirmed  xhQ  freedome o\  the  wjUfofinne,  heeaddcth 
 %'i!Hambofe(i  '^^^  ^  ^^  Tight  eoufneffe  ^hiit  as  it  is  made  free  a?idheipedofGod,  tt  auaim 
 ad  Det  deux  psr-  leth  nothing.  "^  what  tellefi  thou  me  of  Free  rvtll^  faith  hee,  which  to  the 
 ^Iml&c'!  '"^*'  dowg  of  right  eon fnejfe  fljall  net  be  free ,  except  thoH  become  a  (^jcepe 
 1  Cont.  i.epift.  of  Gods  f  he  then  who  of  men  makethh  i^flieepe^  etten  he  maketh  the  wilt 
 JufttjiYi'Im  m-  ^'f*^^»  Free  to  the  obedience  of godUneffe .  "  We  lo^  free  vpdlio  loue  God 
 fiiinmiimhbe.  b)  the greatneffe  of  the firft  jinnc  ,  faith  hee  ,  but  by  grace  our  vinll  is 
 ^f^mn'-^alet. '  ffindefree  to  decline  from  euill  and  doe  good  So  then  we  doe  not  deny 
 «^ /*'^-'^'M- f'f-  Free  mil  to  beriohtcoufoefTe  ,  but  vet  we  haue  regard  to  that  cau- 
 cb£is^uLrum  tion  which  S.  Jnfiingiueih  againft  Pelagians  and  Pap:fts ,  o  if  wee 
 <trbi:rium,quod    vrill  defend  Free  willariaht ,  Kot  te  oppuqne  that  whence  it  is  made  free, 
 
 adfacieidam  ««-,_,,      •^_    ,     .  1  »-.  •/#   /  !  1    1  /  y  1  /  i 
 
 fliti<tmLbmm    What ^ Aothaman  deme Free  w;//, lauh hec, becaufshe atirtbtitetbit 
 
 TtOH  erif.,>rifi  o:<u 
 
 firms  ? ^ifacit igitur ones hnmims ipCe ad obedietiHam  pietatis hamawu iiberat  voluntates.  a  Ef,i/i.tO'j.  LI' 
 b.-rumarbttrtum ad dt'igendum  ben.mpri)m  pecca':i graniitate perd^dmui :  dr  antea  :  GraU:z  >:o[lyu!nad dethnan- 
 ditm  a  malo  i;- faciendum  bmum  liberr.tur  arbittium.  o  jfbti.  fi  venTJolnmus  defen  ierc  libtrum  arbitrium  »m 
 oppitgncwiu  vmie  fit  libemm.  p  Cont. : ^ep.  VeUl- 1. 4.  cap.^.  iiM^ittU  liierim arbttntm  ntgtii  hommlus  quia 
 t>eo  tetum  tribh$t  quod  reSii  viuinm  t 
 
 wholly 
 
of  Free  mil.  %^ 
 
 whotyto  God  thdttve  Itu^  tfelt :  i  xvithoHt  freedome  of  will  wa  cannot  „  -Pt'.rait.us.u 
 I:uc  rvell  5  for  how  lliould  a  man  flo  well  without  his  will  ?  )  but  yet  '■■p.9-'ra^«fiM 
 this  FrcemUto  hue  wcl/>  '  a  ivt/lnotfree (mccrcly  6c  of  it  (c!fc)  i>f4t {"'r! >^^LJ^. 
 made  free  by  the  grace  of  God.Vox  thcu\sUhe  wi/l  of  man  free  indeed, '  Com.i.tpift. 
 when  It  16  free  from  jmne :  and  fuch  a  fretwtU  Godgaue  to  man  in  the  y.tfomi'wtToii 
 hqtnnitiff.  ^«,  he  loft  it  by  ht-s  oivne  default ,  and  beina  lofi  it  cannot  be  ^''*"*  C"^  ^" 
 reft  or  ed,  but  P;  him  that  n'M  aff'.e  (irjttogiustt.  InChriltthcrtrorcit  voUmtat 
 is  rcllorcd  vnto  vs,who  hy  his  '/''*<'  (P'^tt  siucth  "  Itbertieto  the  cap-  ("/><  ""'f-'z>f». 
 tiues,anaopeMetb  the prijon to  themth^t are  pound, and  ' deiiuereth  vs  ^ii,n»m%o- 
 from  the  povcer  of  darkneffe  ,  and  makctli  vs  ^  free  men  vnto  him. '"»'"["  """^ 'J^ 
 But  yctlo,  as  that  hauing  rrcciued  hut "  thefirft  fruits  of  the  fpirtt,  cufivu^ifxcca- 
 by  whom  this  frccdomciswroiioht.acconhnetothcwords  of  the  fj/'Z"*  «"»/'"«" 
 
 niK        ;  /  c    I      T        I  ■         I  I  J nic aaiw/t eft tt 
 
 Apouic,     JVhere  the Jptrit  of  theLordts ^  there ts  Itbcrtie ^  die  fame  Deaquod^mij. 
 is  yet  but  begun  in  vs,  Co  that  '  there  ts  part ly  freedome ,  andpart-  ('"'^T^'^l^'' 
 Ij  bondage,  not  yet, whole  and  pure  and  per feU  freedome,  for  no  fur-  dtn  pofmt  nddi 
 thcr  istlic  \\'\H  freed  then  it  is  renewed  ;  and  it  is  renewed  asycr"piji'ff*,j_ 
 but  in  part,  continuing  {]ill'^/?*/><«rr/«  theoldeflate .  Therefore  it  «E'a.<fM. 
 isfo  madcyr^r,as  that  in  fomepart  wc  haue  caufe  ftiJl  to  complain  J.x'or.T.li. 
 with  the  ApolWcy'  /am  carnall ,  fold  vder/inne,  and  to  pray  with  "'^om.s.ij. 
 the  Prophet  Dauid:  '  Bring  my  Joule  out  of  prifon,  that  I  may  gtue  c^t'^lpM' 
 thankes  vnto  thy  name ,  Henccis  that  heauincire  and  dulncllejthat^'^'''-'^''^*'' 
 waywardnellc  and  vntowardneirc  ,  that  rerention  and  holding  toi.v'/'rf'f/*r- 
 backc,that  (till  wc  find  in  vs  in  the  applying  of'our  felues  to fpiri- "';'"'''"'''''"« 
 tualland  hcauenly  things  .  Andas  touching  that  wherein  we  arc  }w.t\l7fidZ 
 rencvvcd  and  made  free  ,  it  is  not  (utficient  to  vphold  vs  and ^'^ '''*'' •'''^• 
 keepc  vs  in  the  right  way,  but  wc  haue  ftill  needeof  the  grace  w*r.'^"f^'.V,/.. 
 of  God,  to  be  adilhnt  and  helnefull  vnto  vs,  ^  It  is  not  enouoh  ^-^"P'!-^"/-- 
 that  bod  bath  once  gtuen,iiytn  Hterome,  except  he  jt  til  qjue  :  I  pray  m  nmnondum 
 to  receiucy  and  xvhcn  I  haue  recemed^lpray  agatne.  Therefore  the  an  -  r«,*",.^.  '"""^"'^ 
 cient  church  required  of  r?/<»^iAM  to  confelfe,  that  ''  the  nraceofnondumcjire,io. 
 Cod  is  giuen  vs  to  euerie  a^  that  we  do.    '  He  preuentet  h  vs  to  maie  vs  l'^',"'^  " 
 nil/ing^0'follo-reth  vs  when  we  are  mlling,  that  we  do  not  wiltn  vaine.  M'  *P- 
 And  if  his  hand  do  not  hold  vs  and  vphold  vs,  it  commeth  to  palfc  'pVT'i^'a/ 
 by  the  burden  of  corruptible  flclli.that  wcarc  (till  relapfinetoour  R^^-'"<""''' 
 
 pilfiiit  »nh quod 
 femtldoKziilT^nift  fmptr  donaneri: :  Tetoi/t  arfifiani,c;-cu»:atctperorurfuij)tit>.  b  *^i4gii!t.rftfl.iot.  f-Jtuiur 
 gratum  Dct  c^  adtit'trium  fU)H  adfiniuies  afiih  iLiri,  i  hMclnrU-caf.  3  j.  ><o!*nttmjtr^ucutC  vt  ar.'i* ;  v«ii»% 
 te/nftibfsqwlur  ntfrujirn  vtUu 
 
 tn  Tdtttum 
 in  vetu- 
 
 1.7. 
 
 fclucs, 
 
90 
 
 of  Free  mU. 
 
 ^Exoa.i4.ti.  fclucs,and  ftill  readic  with  the '^Ifraclits  to  yccld  our  fellies  tobc« 
 1  %ermrd.  in  comc  bondagajnc . '  Ourfofilff ,  faith  Bernard,  is  no  other  hnt  as  a 
 Can!.ier.i^.No>t  x^tKclthat  paffeth  and  retmneth  not  a^aine^tfitbe  left  vntoit  felfc, 
 
 efi  diui  anirM     ^^  ,  ^   C.  •%         ,  i  ■     •    **     •     j       i  ,r    jl       u^ 
 
 ftofiraguaM  fpi-  Novv  M.Bffhop  do  you  Carry  this  in  mind ,  thus  exprelicd  by  the 
 nws  ■v^dem&  phrafcs  and  fpccchcs  of  the  ancient  Church,  and  Icauc  to  calum- 
 fmst  dercuaa.  mate  out  doctrmejwho  artirme  Free  vptll&s  rarre  as  they  arnrmed  it, 
 and  deny  it  no  otherwife  but  as  they  denied  it  againft  the  Pela- 
 gian hcretikes.  But  you  will  hardly  leaue  your  wont,  bccaufe 
 you  fee  well  enough,  that  if  you  take  our  dod:rinc  as  we  deli- 
 uer  it,  you  can  dcuifc  nothing  plaufiblyorcolourably  to  fpeake 
 againiht. 
 
 2.       W.    Bl  SSHOP. 
 
 M.Pcr.  2.  Conclufion.  The  matters  vphereabout  Tree  wtll  is 
 occupied^  are  frinctpally  the  anions  of  men,  rvhichbe  of  three  forts , 
 Natural!,  Humane,  Spiritual].  Natural]  2^^\onsare fuch,  asare 
 eommon  to  men  an^  be  aft s,  as  to  eate ,  Jleepe^  c^c.  In  all  tvhtch  rve  iojne 
 wtththe  Pafiftsi  and  hold  that  man  hath  free  vail  enenfince  the  fall  of 
 Adam. 
 
 M.Pcr.  5.  Conc\u(\on.\lumvLnc  Si^\ov\iare/tieh,as  are  common 
 to  all  men,  good  and  bad  ^  at  to  fpeal^e,  topraBife  any  kindofarty  toper- 
 forme  atiy  kind  of  cmilldutiejtopreach^  to  admimfter  Sacraments^  ^c. 
 And  hither  tve  may  referre  the  outward aBions  of  cmill  venues^  ai 
 fiamelj  luftice,  Temperance^  Gentlenejfe^  and  Ltberalitie^  and  in  thefe 
 alfo  xve  ioyne  with  the  Church  of  Rome ^and fay  {as  experience  teacheth^ 
 that  menhaue  anaturallfreedome  of  vftll^toput  themjornottoput  them 
 Rom.».T4,  in  execution.  S.  Fsuifaithj  The  Gentiles  that  haue  not  the  law,  do 
 the  things  of  the  law  by  nuturCithat  isjbynaturallftrength :  Andhe 
 faith  ofhmfelfejhat  before  his  conuerjion  totiching  the  rtghteoufneffe 
 of  the  lavs' ,  he  was  vnblaweable .  And  for  this  extern  all  obedience^  na- 
 turallmen  receiue  reward  in  temforallthtngs.  Andyet  here  fame  caue* 
 ats  mtift  be  remembred. 
 
 Firfty  that  in  humane  aElions  {he  fhould  faj  morally  mans  mills 
 wea\e^andhts  vaderftandtngdimmeythereu^on  he  oftenfailes  in  them, 
 'this  caueat  is  no  caueat  of  the  Proteflantsjfut  taken  out  (t/^S. Thomas 
 0/ Aquincs.  Andinallfucb  aUionsvpith  S.  Auguftine,  {joumight 
 haue  quoted  the  pUce)  Ivnderftandthe  wtllof  man^to  be  onely  woun- 
 ded- 
 
of  Free  mil.  91 
 
 dedorhAlfedead. 
 
 1 .     That  the  wiHof  man,  is  vnder  the  will  of  Gad,  Mnd  therefore  to 
 h(  ordered  b)  tt :  Who  knowcs  not  this  i 
 
 R.  Abbot. 
 
 Here  -(^/.^/^^^'/'giueth  vsfomcmorcof  liis  learned  notes,  and 
 tcllcth  vSjthac  Ai.Perl^ns  for  humane  fliould  haue  faid  «;or<»//,whcr- 
 as  the  name  o^morall anions  doth  not  Co  properly  comprehend  all 
 thofc  which  he  meant  to  import  by  ^«zw<*«f^^<'«-f.Astouching the 
 hi'i\cafteat  giucn  to  thcthird  conclurion5that  w  hnmaned^tons  moins 
 ivtlUs  vieAke,and  his  vnder  ft  dndttig  diwme,  c^  ^.  he  notcth  that  this  ca  - 
 ucM  is  no  CAHeat  of  the  ProtefiantSj  hat  taken  out  of  S.Thomas  oft/4' 
 (]u:nes .  He  was  dcfirous  it fecmeth  to  haue  it  thought,  that  he  had 
 looked  into  Thomas  ^^MtnaSybut  he  was  willing  withal  to  lluew  that 
 1  c  didnotwell  vndcr(hndwhathercadtherc:rorhcthatlooketh 
 mro'the  places  which  he  quotcth,  flialleafiiy  fee,  that  there  was  aT-;^^^^^,^^;^ 
 Iictle  caufe  for  him  to  (ay,  that  that  is  a  caueai  taken  out  of  Thomas  «m-  loy-  ''«•'»• 
 -r^<y«/>;^,there  being  nothing  diredly  tending  to  the  matter  of  the     * 
 caueatexprelfed  by  ^'^./'tf/i^/«/.ButthePioteilants  might  wel  learn 
 that  caueat  out  ofthcirowne  experience,  and  if  we  had  notobfcr- 
 ucd  it  of  our  fclucs,  we  could  haue  learned  it  of  Philolophers,  and 
 Poets,  and  HiflorianSjto  fay  nothing  of  ccclenafticallVVritcrSjro 
 that  we  nccdenottofceketo  Thomas  iy^tjttinas  to  borrow  it  from 
 him.  But  what  is  that  to  the  pnrpofe,  feeing  we  profclfe  our  fchics 
 well  content legere  A4argaritas  ex  coeno,togather  PearlescHenomthe 
 dirt^And  from  AI.  ^/j^^phimfelfe  to  take  knowledge  of  anything 
 worthy  ourIcarning,ifany  thing  worthy  our  learning  had  bin  writ,  ^onwfuib.  /. 
 tebyhim.^  PerkjnsCaitbt^h^un hnmane or mora!/ac}io^s,'rtth  An-  R^tlc (Lam (jl 
 
 in  he  vnderflandeth  the  rvitl  ofmjn  only  wounded  or  halfe  dead,  M  Bi-  bltaXn-v,tl:'c'n 
 '^fiopfaithjhe  /hoftld  haue  (^fioted  the  pUce  :  the  place  to  which  Ai.  r7io,'*'»»'itjiU- 
 Perktns sXludcth,  I  take  it  ro  be  Hyfognoft.ltb  t, .  where  A:ifttne faith  ^ZZtMiZimo. 
 that  man  was  veoundtd  andbafedead^  ^  becaafe  his  Free  rvtllhadfitll  """>  f^'''"J^ 
 VitallmottOn.bHt  heivas  woMndfdtnthe  ornaments  ofmora/IaB/ons.,and i:ojjibilttiitt>  It^ 
 lofl  the  benefit  e  of  thepoJjibi/Kie  of  Free  irill,  to  returne  vntoenerUftiyg  ''^''  ^-'J"^^)  f'^ 
 ife.  To  theocjicr  caueat,  that  the  xvillofman  is  vnder  thetvtll of  r-^,  Jdvitam 
 God  and  therefore  to  be  ordered  by  n.  Af.BiPjop  faith,  ff^ho  k>?  awes  ■'-"■'"' V->' 
 »!?/ ;/?//f'As  if  men  in  dcliucring  precepts  and  rules  of  auy  kind  or ':i.>jfu^^,br. 
 
 learning. 
 
 toH0 
 
«  Uttron.adit. 
 TelagJtb.iFt; 
 Jcixmus  HO  ft  ex 
 nob ^s,  fed  ex  Dei 
 cuncla  tJefidere 
 iudiciojVeniam, 
 
 92  CfFreemU. 
 
 learning,  didnotfetdowne  cuen  triuiall  and  common  things, be* 
 caufc  ho  wfoeucr  they  be  common,  yet  they  be  ncccdaric  ro  make  a 
 perfecn;  workc,andalwaies  neceirarictbrleatners,  when  the  whole 
 workes  arc  ncedicire  CO  them  that  are  alrcadie  learned.   And  why 
 might  not  A/,  Peikimhnvig'wxihiscaueatm  a  writing  againl^  the 
 incjiur,yc.^;^:_  p  ,piib,  fls  vvcil  as  Hterome  did  againdehc  Pelagians :'  That  we  may 
 7dZtiiendi'c'/e  i^^^w^^^ai  th  hc,  that  all  things  depend^mt  vpon  vs,  bat  vvon  the  difcre-  _ 
 ve!U,mo>iiimt      tion andxvtll ofG od^the  Apolilefiithylwtllcome  vntojoH  f^eedily^iftht  " 
 '3!^^!^:jedtt  ^"^'^ ^'^^-  J^enhefatthy  Imllcor/je vmsyoH^  he^exveth his goodmlU 
 caii.tmh.clo-    (je  declareth  his  dejire^ hefromtfethhis  comwing  Butyet tofpeal^eirith 
 D*j!«/«  J^JiL-   '^  caneatj  he  faith,  if  the  Lord  m'L   Foi  if  any  mayjthinl^e  hes  knoxveth 
 m.Stqmsenim  any thffigjye kno'^cth not jct OS bc oHght toknow.  Yeaana»9.  j^njitnc 
 ^"iffSSJtahothoLrgh:  this  point  worth  the  noting  againft  the  fame  Pclagi- 
 ficiitnojfe opener.  3,55^  ^\^g^^  d  the  Wils ofmcnnat  oHclj  foY [piritHMlayideternall  life ^  bnt 
 6-&i^aibit^Itp!'  as  they  eoicerne  the  prefer  uing  of  the  creature  of  the  vi>orld^  are  i?*  the 
 power  ofGodyfo  m  that  he  c.wfeih  them  to  incltne  whither  hee  vptll^  and 
 when  he  will,  either  for  bentfite  to  fame,  orfirptinijhment  to  ether  fame. 
 And  heethoughtit  not  vnfitte  tocxcmphfie  this  matter  out  of  rhe 
 Tilm'^qHTconfcr-  ^  bookcs  of /^T/^-^^^ofthc  the  Kiogs  and  Cnronicles.how  God  orde- 
 rs tfecuitcrra-  j.gf|^  ^^^  wii«Oi  men.for  thc  conltitutlng  ofearchly  kingdomcSjard 
 
 tnram  ita  ejein  ,  r     1  1        r  i  1  •  ■  r    1  n         1  1 1         i 
 
 Dcipytejh'cvt  makcch  proncsDle  vie  and  application  tnercor,  chat  jcinould  be  ab- 
 eas  quo  voluent,  (yj.^j  f  fg  think  that  Godframcth  the  mis  of  men  for  the  /etlina  of  earth- 
 jkciat  inclirun,  l)  lzf»^domes^  and  that  men  frame  thetroxvne  rods  for  theohtaimrg  of 
 the  l^ngdome of  heanen.  And  will  M,  Bt^op  now  turne  oS  Aufiine 
 and  Hierome^  as  hedoth  M.  Perklns^wkh  fVhoknowestiot  this'i]^\.\X. 
 his  notes  yet  arc  but  to  whet  his  wit :  whcnhecis  well  awaked  out 
 oFhis  flwcpcj  haply  we  fhall  hauefomc  wifcr  ftufFe. 
 
 2'^-^cnptura 
 ojlcndil^no-t 
 foliim  boiutshe- 
 vunum  'uolii/itci- 
 test^c.vcrum: 
 
 'Ibtdcitp.io.zi 
 H  DcVrx:dili. 
 ftnci.cap.io. 
 Comitate  ijiale 
 fit,ytcredamia 
 ad  cwfiituenda 
 regno,  terrena. 
 hommum  ■voltm- 
 tates  operari  Dt' 
 ur>i,(^adcapef- 
 fendirm  regnum 
 coslwum  hjmt- 
 ms  opcrariva- 
 luri'atei  [utu. 
 
 W.  B  1  S  S  H  O  P. 
 
 M.  P.  4.ConcIufion.  The  thtrdkind  of  anions  are  (pirttmll  more 
 neersly.,  and  thefebee  ti^'ofold  .-good, or  bad.  In/tnneswe  toynewith  the 
 Papijf,  and  teach  that  tnfinnes  man  haihfreedome  ofxviH,  Some  perhaps 
 mil  fay  ^  that  we  finneneceffarilie.,  becaufe  he  thatftnnethfnnnot  but  fin  ^ 
 and  that  Tree  mil  and  neceffitieycannot  fland  together.  Indeed  the  necef' 
 ^tie  of  compel f on  and  Free  tvili,  cannot  fiand  together,  but  there  is  ano-- 
 ther  kjid  of  nee  ejfiiy  {or  rather  infalUbtlitie)  vohich  may  fjt  and  with  Fret 
 mtU:  for  fame  things  may  be  done  nece^arilie,  andalfo  freelji 
 
 Annot. 
 
of  Freewill.  93 
 
 A  nnot.    The  example  of  a  clofe  prifoner  is  not  to  the  purpofe^  for  it 
 ■}utsnecejfity  in  one  thtng^^ind  liberty  m  another  .The  [olut  ion  is.,  th.tt 
 )iecel[artljmttft  be  taken  for  certDiinefj, not  that  a  wan  is  atanfiime 
 impelled  to  finne,  hut  his  rveAkenejfe  and  the  craft  of  the  dwell  are  fuch.  h  .yiu^uf!.  de 
 that  he ts  very  often  ouerreachedbj  thf  dmelL  an^tndnced tofinne^bftt  Pfl^^^-ftli^t. 
 VI I  h  free  confent  ofht^  oxvne  mil.  cam  -JoL^tat 
 
 ♦  featta  efi  [>eC' 
 
 _       .  cantem  fjccatum 
 
 K.  Abbot.  .  iiahemiiUurx 
 
 neffitiu. 
 
 The  comparifon  ofa  prifon  vfed  by  Ai,  Perkins,  is  moft  preg-  cap.i-Na'tu,'/ 
 luncandfic.Aman  walkethvpanddowncinclofcpriron.andfree-r^'';^'^"'''*   . 
 
 ,  jn  I    .  •      r  ir  I      1       L  neccgit.is  merits 
 
 .icmoijetnandlTirrcuinifrldtc;yeihc  hath  no  power  to  gciomox  pr-ccedemu  mi- 
 prifon,  buc  for  ought  he  can  doe  for  hirafcife  is  necefTariiy  there.  E-  ^"'"^^'^""'^ 
 lenfo.manisfrceinfinne,  and  freely  v\illeth  whatfocucr  hctW\\-iDe»at.cfgra, 
 icch  thereto:  bucfinneishisprifon,  and  hec  cannet  free  hip)fclfe^''i':f^^^,?''''^^ 
 .-herefrom;  nay  bccaufc  the  will  It  Iclfeis  imprifoned,  hcehathnof'^^'^w^^rw^  ■ 
 vviil  to  be  free,  and  therefore  of ncceltity  remaineth  Hill  a  pr'foner  jfjj),'^','^^^^^ 
 CO  finne,  till  God  dde  change  his  will  to  make  hini  free.  But  Af.^i-  ^  Con  .Fortunat. . 
 27?;>diflikeththe  comparifon,  becaufe  it  puts  neceffiij  in  one  thing,  ff^'^^'l^f^^J^'^^ 
 arid Itbertji in another^Wnzi-QAs to &i2it^\iv^o(t'\i  was  vfed,  and  lo ^-^f^ ptcc.wit, ms 
 tliatpurpofc  moft  fitly  is  applied,  and  therein  nothing  contained, ^^'J^^^^JJJ^^^ 
 but  what  is  agreeable  to  the  truth.  For  whereas  hetakcth  vponhim  ^^'^««'-'^'« 
 to  corre6t  that  termc  ainecefftty,  and  wilihauc  it  to  be  called  infal-  i*(h%fl''fmas 
 Ithtlity  and  certainty y   he  malcpcrrly  taketh  vpon  him  to  teach  them  ""((l>t<tte  f.iaty 
 that  arc  more  learned  then  himfelfe.  It  is  a  word  which  S.  ^«/?tf « f  ir^^«^<w^i^ 
 ofcen  vfeth  vponthclikeoccafion,  both  againft  the  Pelagians  and-^^^-^*^^'"^'*** 
 Muntc  hees.  "  Ai^an  finned  by  his  mil,  faith  he,  and  thereupon  followed  ^l  Zlmlu'"'' 
 a  cruel neceffity  of  hawnqfmne.  '  Acruellneceffity  {o^fmne)  orewvp.  '^•''" C" Mccia 
 
 L      1     A   r         r  1     C  ar  ^    nr     r  ^    t        V    exdudcrc Hcceja- 
 
 on  our  nature  by  the  aejert  of  the  firjtjinne.   '^  Not  by  creation,  but  by  tate»t.¥t  p^b. 
 corruption  of  nature,  therets  acertatne  neceffity  of  commttting  Jinne.  '^''^"*ifi*bva. 
 *  After  th^t  Adam  [tnncd  by  free  xvillyWe  were  throwne  headlong  tnto  a  &\Lih,b!rn^ 
 ^inecejfity  (of finne  )  all  that-  haue  defcended  of  his  race.  And  that  this  "''#'•'' 
 "jnccclTicy  dorh  well  Ibnd  with  liberty,  S.  Bernard  flieweth,  in  cal-  poft.vn>,'in 
 \\\YZ  it  ^a  voluntary  andmiffree  neceffity, wherein  neither  can  necef-  "x^xcufAiUm  ^ 
 jtiie  excufethe  will^becaufe  it  is  voluntary ^nor  thewill exclude  neceffi^Hectgitasfaut. 
 (njjjecnufen  is  entangled  xxithdeltaht  thertn,  wherein  wtlltak^eth  frcm 
 himallmatter  of  defence.^  and  neceffity  bereaueth  himof  poffibiltty  of 
 amendment ^itiia  in  a  word,  thewi^itfeljcinjirange  wifecaufeth  this 
 
 nece^ity 
 
 I 
 
 e  tent" 
 
 rum 
 
 ttas 
 
94  of  Free  will, 
 
 necejfttjt&itfelfe.  Now  then  becaufc  the  {h?e  of  finne  is  fucb,  as  \ 
 that  there  is  one  way  «^c^///7  by  the  habit  of  corruption,  and  ano- 
 ther \^ay//^r?'9' by  the  Free  motion  oFihc  will,  very  tightly  did  M, 
 Perkins  to  expreilc  the  fame,  vfe  thecxampic  of  a  pnfoo,that^«rx 
 neceffitpn  one  thiKg,  and  liberty  in  linothiY.  hud  thus  in  righreouf- 
 nt{'ic2i\iQnecejjtty  dVii],  Ubsrty  agree,  anddje  not  one  exclude  the 
 other.  For  the  An^RcIs  being  by  the  grace  and  power  of  God  con- 
 firmed in  ^oodncfle  ,are  thereby  necefjnrilj good^  ^fo  and  in  fuchfoH 
 s  UemJe^at.  good^  OS  that  they  cannot  become  eftil/,and  yec  they  zvc  freely  andvo- 
 &Ub^rkufu(.  i^^f^^-^iy  good,becaufe  it  is  the  will  it  felfe  that  is  cftabliflied  in 
 goodnede.  The  fame  fliall  bectiic  ftateofcternallhrcfotheeIe»5l 
 h  ^ugnfl.dc per-  8^d  faithfull, ''  Bene  viuendi  &  nunqmm  peccandt,  volmtariafoeftxc^ 
 /tfiSE  Mjiitin,  necejfit  m  :  A  volant  arte  And  happy  aecejfuie  ofUtiing  xveilc^  nener  (in- 
 fling  anymore,  t^ct  /i/.  Bjhopukt  kaowledgcnowof  this  manner 
 of  fpeech,  and  karne  not  to  find  fault  when  hee  hath  no  caufc.  But 
 henotcth,  that  wee  muft  not  vnderftand,  tlutaman  is  Mt  any  time 
 com^elledtoftnne  :  where  J  mayanfwer  him  with  his  ownc  words 
 hc^oit.Whoknowes  not  this  ?  And  so^incthit this  is  no»e  of  Al.  Bi- 
 •  .  fho^s  caueat;  but  taken  otit  ofM.  Per^ns,  iJH.  Perkins  had  told  him 
 fo  much  before  hand,  &  thctefore  what  needed  this  note  f  For  this 
 tiecejjitie  groweth  not  of  any  outward  force,  but  from  Inward  na- 
 ture, not  by  condition  of  the  fubftance,  but  by  accidenrall  corrup- 
 tion, which  being  fiippofed,  there  is  a  neccfltcie  of  finne,  asiuthe 
 palfty  anecefficieof  fliakingjin  the  hot  fcauer  a  neccfTitie  of  bur- 
 ning, in  the  broken  legge  a  ncceditie  of  halting,  fo  continuing  till 
 the  maladie  and  diftempcr  be  cured  and  done  away.  And  whereas 
 Jl<f.  Btpjop  refcrreth  this  necejfitie  of  jinne  to  the  weaknejfe  of  mAny 
 dndtothe  craft  of  the  dmelly  hce  fpcakcth  toorhort  in  the  one,  and 
 impertinently  in  the  other.  For  wee  are'not  to  concciue  n'<?4i^>?<;i/J 
 onely,  which  may  bee  onclie  a  priu3tiorj,but  a  poficiuc  cuiii  habitc 
 and  contagion  of  finne,  whereby  a  man  finncth  eucn  without  any 
 furtherance  ofthe  diucU  temptations,  by  the  onely  cuill  difpofiti* 
 on  of  himfelfe.  Which  cuill  difpofition,  becaufe  it  is  alfo  in  the  will 
 it  felfe,  therefore  in  the  midft  of  that  neccfTitie,  a  man  finneth  no  o- 
 therwife,but  as  M,  Btpjop  rcquireth  to  haue  it  {iid^mthfyee  confent 
 §fhis  cwne  wUL 
 
 W.  Bi- 
 
•- 
 
 of  Freewill.  95 
 
 W.  B I  s  5  H  o  p.    • 
 
 MP.    5  CondoCKV.Tfjefecondkjfd  of  fpitiifiaf/Aniotjs^egood, 
 
 asRfpe'nance^Fiiithfihedie]ice,(frc.  Inwbichvpe Itkemfe m part tojfse 
 
 Ufth  the  Ch::rch  of  Rome  ^and  fay  th.it  inikeHrfl  conuer[ion  of  afnuer^ 
 
 iMAUi  Free  xrtilconcurreih  mih  Gods  grace,  as  a  fcllovoor  co-vorker  in 
 
 \fonte  fort  form  the  Conner fton  of  a  (inner  ^  three  thiy:gs  are  re<jmred:the 
 
 -•  ^ord^  Co  's  fpirtty  arid  mans  mil :  far  Mans  mills  not  pafsine  tn  all  and 
 
 \euc*y  re'peSl ,  httt  hath  an  aUionin  the  fir^  Conner  fan  and  change  of 
 
 thefoMle  :  when  any  man  u  conuerted^  this  worke  of  Cod  is  not  done  by . 
 
 coTupullion^bmheiscontisrtedmUinglj^  and  at  the  veryti*Ke  when  he 
 
 is  comiertedby  Gods  grace ,  he  wtileth  his  co^Hfr(ion.  To  this  end  faith 
 
 f\.  AuguQine,  he  which  made  thee  uithouc  thee,  will  notrauc^'''-"^-«lc»erb, 
 hee  vvirliout  thee.  Jg.ttnCfthat  it  is  certaine  that  our  will  is  re^juired   ^°  * 
 inth's^that  we  may  do  any  thtngwelly(tt  isrtot  oneljihen  repaired  in 
 ?Hrfr/i  comer  lion,  tf  it  be  beqnired  t  o  all  good  things  which  wt  do,)  b  hi 
 •  tve  baui  it  not  from  our  owne  power ^  bm  God  worke  s  to  will  tn  vs.  For 
 \ookc  at  what  time  Godgines  grace ,  at  the  fame  time  he  gtt4es  a  will  to 
 ieftre  and  will  the  fame  :  as  for  example^  when  God  worl^es  fatth^  at  the 
 ^ametime,  heworkesalfovponthewtll ,  caufing  tttodeftre  fatth  ^  and 
 ^^illtngly  to  nceiue  then^tft  ofbeleeutng :  God  makes  of  the  vnwtlltng  wil 
 X  willing  wtlljbecaufe no  man  cat*  receiue  grace  utterly  aqain(l  his  willj 
 7onfderirgwillcon(irained,isnowtllBi4th'trewe  mufl remember ^  that 
 howfoeffeytn  refpecl  of  time  f  he  woi  i^yg  of  grace  by  Godsfptrit^andthe 
 fvilltniT  of  It  tn  mango  together  :  yet  tn  regard  of  order ,  or  ace  is  firfi 
 WoMght  y  ahdmans  wtllmufl  firji  of  all  be  aBedandmcued  by  grace  \ 
 ind  then  tt  alfo  aFieihy  wi'deth,  and  moueth  itfelfe.  And  this  is  ihe  lajl 
 \oiKt  ofconfent  bet'veene  vs  andiheRomane  Church,  touching  Freet 
 vill/ieither  may  we  proceed  farth  r  with  them.  Hitherto  M  Perkins. 
 
 Noiv  before  I  come  tothefuppofeddi^erence,  I  gather  firji,  that  ht 
 \eeldeth  v»to  the  prmc*  pall  point  in  comrouerfe^  that  is ,  fcedome  of 
 ^ill, in cmill  andmerrallworkesinihe fiateof corruption^  andall  auod 
 \f0Ykes  w  the  finite  ot grace:  for  in  his  firfi  Conclu^on  dtfiingw^Jtng  foure 
 \fiates  of  mar.,  heafiirmeth,  that  in  the  thtrdyofman  renewed  or  {as  we  • 
 teake)  lufiificd,  there  is  libertu  of  grace ,  ihat  is^grace  enableth  mans 
 pil/todo)ff  itpleafcj  fuchfpintuall  work.es ,  as  Godrecjuircth  at  his 
 \ands,  let  lefi  he  be  taken  toyeeld  in  dny  things  he  djh  i»Jhcw  of  words  Pag,,^, 
 
 contrti- 
 
.  ^6  of  Free  mil, 
 
 soKtradtB  hth  thefe  poiftts  in  Mother  place :  For  in  ferting  doVfine  th 
 
 dtjferenceof  our  opinion^  ^he  faith  :  thatmansxviUtn  his  conuerftonis 
 not  a^ttHCyifut  pajJiHe,vphich  isfi^t  oppojite  vnto  that  nhich  himjelfefaii 
 a  UttU  before  tn  his  f.rfi  conclnfjon  ;  that  in  the  Conner  [ton  of  a  (intier, 
 mans  vitlt  concnrreth  not  pajfutcly^  bnt  is  co  veork^r  mtb  Gods  grace, 
 
 R.  AbboTc  I 
 
 M.Bilhopvnd^r^sLndcthnotthe  principall  point  in controucr- 
 fie,  and  therefore  thinkerh  that  A4.  Perkins  yceldeth  to  the  princi- 
 'pal  point  in  controller fie^w hen  he  doth  nothing  lelTcItwasneuct 
 any  point  of  controucrfie ,  whether  man  tn  the  fiate  of  corruptitk 
 hnuefreedome  of  will  in  cimll  or  morall  workes  -Sot  noncofvseucc 
 hath  deny  edit.  Neither  was  it  eucrany  point  ofconcrouerfic,whc- 
 ther  man  tn  the  Hate  of  grace  hath  freed(^e  of  will  to  aoodvpor^es :  fof 
 there  is  not  oneof  vs  but  alwaicshath  affirmed  itjlo  that  M.Bi/hop 
 knowethnot  indeedewhathedifpiitethof.  AsFor  that libertiefff:! 
 ^r4Cf,hecxpoundcth  italfo  out  of  his  owne  blind  fancie,  andno|| 
 out  of  our  dodrinc.  For  we  do  not  mcanc  thereby,  thar^r<<ftf  ^»4- 
 bleth  mam  xvillto  do,  iftt  pleafe,  fuchfpiritftall  rvor^s  as  GodrecjHiretk 
 at  hu  hands,  but  that  grace  worketh  in  the  will  of  man  /<?  pleafe  to. 
 dofuchfpirituall  workes  asGodrcquireth  athjs  hands.  For  hctf 
 doth  not  hang  his  worke  ypon  the  fufpended  //  of  our  will ,  bufr. 
 aPhii.j.Tj.       ^workcthinvs  toveill,  and  ''  caufethvs  to dothe things thathe  com'* 
 feEzech,3(j.:7.  tnaHndethvstodo.  But  M,Bi(/3op[\zxt\mAg\\\tih^t\\AiM,  Perki/ff 
 ^f'Jana.iIpAQ  contradideth  in  one Icafc  that  which  he  yeeldeth  in  another-  He 
 jpfefactt-vttm  (g^\x][\Q\\Q\\hcvc^that  manswillin his conuerfon^  is  not aUiue hut paf' 
 aptTEt'^lp!'l\.  f^^>  Butlct  A^.  Bi/hopleaync of  S.  Aufiine,  that " he  that  concealetk 
 Fromiitu  fa.:Ui  ^fjg  words  of the  point  in  queflion  is  either  an  vnleamed  Idiot  ^or  awran" 
 cux. iubet  it%  '  g^^^g  crauen^that  flfidieth mo)  e  to  cauillfhen either  to  teach  or learne, 
 *'^-      „      „  Thcv^ordsof  M.Perhinsitcthdc :  The Paptjls fay  -fVillhathana* 
 vet.Tcfi.xl.       tur  all  cooperation ;  we  deny  it^anajaj,tt  hath  cooperation  onely  bygrady 
 ^Htfjerha  fii^-    Ijeinq  in  it  fclfe  not  (iBtue  but  paffiae  ^  Xf>illtng  well  onely  as  tt  is  mouei 
 (tut  tmjieniurcji  by  grace,  tt  hereby  tt  muftfitft  be  aUed  and  motitd^  before  it  eanaB  or 
 auttergmcfk'    ^j^  ^Vhcic  hc  vcty  pjainclv  affirmerh  the  cooperation  ofmansmS 
 magHfiiideat,     inhts  Conuerfon  jhut  Uith  truely.thatitM  f/^r^ftf  itrelre,thatit  dotn 
 quamdo^rifu.     cooperate  wuh  >  race.  He  faith,  that  in  it  jelfe  it  is  notaEliue  bt*tpaf- 
 /?«f , but  though  in  itytf^(?  it  be  onely  p<?^«tf,ycthq  acknowledgeth 
 
 that 
 
OfFnewiU,  97 
 
 chat  ic  bccommeth  aEliue  z\(o,l>)  betngaEled  or  mtuediy  gracc.l^o^ 
 how  ii  this  contrary  to  that  which  hec  fjith  in  the  fifth  concliilion, 
 that  mans  Free  rvtUconcurres  with  Godsgrace^  asafellorv  or  co-veorkff 
 sn  [ome fort, and  is  notfajfute  in  alland  eucry  rcfp:^  ?  In  font  f  fort  ^fiidi 
 he,  itis a co.workfr  wiith  grice,  and  \s  not pafsfhf  in alUndcfteryire- 
 fpf^.  How  is  that  ? .  Mans  willmuftfirjl  of  all  be  aBedandmoncdby 
 ^race^and  thenitalfo  aUeih yoilleth^and  mcneth  $t  felfe.  How  can  M. 
 Bi/hop  deuife  to  hauc  a  man  fpcakc  more  agreeably  to  himfelfe?  Buc 
 he  pUicth  the  lewd  coufAcr ;  and  whereas  the  whole  point  of  the 
 controucrfielicth  in  thcfc  VJordsfy  itfelfe^ox initfeife^hc  guileful- 
 ly omitteth  the  fame,  and  maketh  Af.  Perkins  abfolurely  to  fay,  that 
 mans  xcill  in  his  comterfton  is  not  a^iue^bnt pafsiue,vj\\cn  he  (aith,thac 
 in  it  felfe  it  is  net  avSliue  butpatliuC}  declaring  that  by  grace  it  is 
 nndc  a^iue.  So  in  the  other  place  where  itisfaid,  that  mans  will 
 isaco.woikeri«/tfw<r/orr,  and  is noipMTmc in alUndetteryreifeSi, 
 hckaueth  out  thofe  tcrmes  ofrcftraint,  asif  J^./^^r/^whad  made 
 the  will  fimply  and  of  it  felfea  co-rvorkfr  with  grace,  and  noipafsitte 
 in  any  relpcd.  The  contradidion  therefore  was  not  in  M.Perkjns 
 j|  his  words,  but  in  Ad.  Bifhops  head,  or  rather  in  his  malitiousand 
 ii  wicked  heart,  which  blind-foldeth  him  to  make  him  fecmcnot  to 
 fee  that  which  he  fccth  well  cnouoh . 
 
 1 
 
 5.  W. Bishop. 
 
 The  like  contradi^ion  way  he  obferuedin  the  other  part  ofltbertie  in 
 moral  atltons  :  forinhif  third  coytclujionhe  d-  Ituereth  pUinelj  ^  man  to 
 ioAHe  anaturallfrecdome^  euen  fince  the  fall  of  Adam,  todoe,  or  not  to 
 he  the  atl*  ofmfdome^  Ihfiice,  Temperance  ^c,  and  proues  out  ofS. 
 Pi[i\ /hat  the  Gentiles  fo  did :  yet  tn  ht^firjf  reafon,  he affirmeth  as  pe-  Pag.i^. 
 tempt  or  ilj  om  of  the  eighth  ^^fGcnefis,  that  the  whole  frame  of  mans 
 'leart  u  corrupted/^  allth At  he  thtnketh ^enifeih.or  imagineth^rs  rvho- 
 hemllj  leaun'j^him  nonaiurall  ftrength  toperformeam  part  of  moral/ 
 duty.  See  hove  vnccrtnine  ihefltps  he  of  men  that  walke  tn  dar^ter,  or 
 hat  vpcttld  feemeto  communicate  with  theirorkj  ofdarknejfe.  For  tf 
 fwiftakehimnot,  heaq^reethfully  t»  this  matter  of  Vrcewtll,  mththe 
 Oo^rine  of  the  Catholtke  Church  :  forheputttntrdo'^nthepr.intofdif- 
 'erence^faith.  t  hat  it  fi^n  ieth  in  the  caiife  eft  he  frecdome  of  mans  will 
 nfpirituall  matters  r  allowing  then  free  dome  of  will  with  vs  in  the jl  ate 
 
 H  of 
 
9$  Of  Free  mU. 
 
 <f grace ,  ivhereofhe  there  treateth :  for  hefeemeth  to  diffentfrom  vt 
 
 onely  in  the  eaufe  of  that  freedom.  And  as  he  dt^ereth  from  Luther  and 
 
 Caluin,  with  other  fcB arte s ,  in  granitntr  thts  likertieofmll :  foin  the 
 
 very  can(e  alfo  he accovdeth  withCatholtkes,  as  appcareth by  hts  orvne. 
 
 words,  For{faith  he)Papiftsfay ,  mans  will  concmreth  vctth  Gods  grace 
 
 by  it  jelfe^and  by  it  orvne  naturall  porver  :  we  fay,  that  mans  mllworketh 
 
 with  grace  -^yet  not  of  it  feifc,but  by  arace:  either  he  vnder/iandeth  net 
 
 v»hat  Catholikesfay,  or  elfe  accufeth  them  wrongfully  :  for  we  fay ,  that 
 
 mans  will  then  onely  concttrreth  with  Gods^race,  rvhsntt  isjiirredand 
 
 holpen  firfl  by  Gods  grace.  So  that  mans  wtU  by  his  owne  naturall  aUi- 
 
 onjioth  concurre  $n  euery  goodworke  y  otberwtfe  $t  were  no  atiton  of  mam 
 
 but  we  fart  hsr  fay  jthat  this  a5lion  proceedeth  principally  of  grace  ^wher- 
 
 by  the  wtll  voai  w/xde  able  to  produce  [tichaUionS:  for  of  it  f elfe  it  was  vt* 
 
 .   terly  vnable  to  bring  forth  fuch  fpiritudll fruit .    And  thU  I  take  to  bee 
 
 that ,  which  M.  Pei  kins  doth  meaneby  thofehis  words :    that  the  will 
 
 rijud  be  firftmoued  and  adled  by  graGc^bcforc  it  can  a6l  oiWiWHe 
 
 nAflooke  vs,thml(tngthatwee  required  feme  outwardhelpe  onely  to  the- 
 
 will-yto  toynewtth  it ;  or  rather  ,  that  grace  did  but  as  it  were  vntie  the 
 
 chaines  of /inne  wherein  our  wi  II  was  fettered  ;  a^d  then  fVtll  could  of  it 
 
 felfe  tnrne  to  God.  Not  vndtrflandtng  how  Catholtket  take  that  Para- 
 
 Lucio.  b/e  of  the  man  wounded  in  the  way,  between  lerufalemand  Jericho  ^whe 
 
 was\not  oi  the  Papifis  oneh  fay  ,  but  Oi  the  holy  Ghefi  fa$th)left  halfe^ 
 
 and  not  flarke dead,  NowtheexpofttJon  of  Catholtkes  is  not  y  that  this 
 
 ^wounded  man,  (which  pgnifieth  all  mankind)  hadhalfe  his  fpirituaii 
 
 flrength left  him-jbut  was  robbedofaUfupernaturall  rtches,fpoyled  of 
 
 hi^  origtnalUufticey  and  wounded  in  his  naiurall  powers  ofboih  Vnder- 
 
 flandtng  and  fVill^and  therein  left  halfe  dead,n»t  beemg  able  of  his  own 
 
 Hrength,eiiher  to  know  all  naturall  truth  ,  or  to  performs  allmoralldH* 
 
 ty  Now  touching  fupernaturallworkes ,  b&caufe  he  loji  all  power  toper- 
 
 jorme thf,m,not  beeing  ablefo  much  04  to  prepare  himfelfe  eonuenient' 
 
 ly  to  them :  he  in  a  good  fence  may  be  likened  v  mo  a  dead  mant  not  able 
 
 tomoue  one  finger  that  way  of  grace :  andfo  in  holy  Scripture  the  father 
 
 Luc.jj.  j-aid  of  his  prodigallSon,  He  was  dead  and  is  reuiucd.T"*/  as  the  fame 
 
 fonne  liued  a  naturall  life  ^albeit  m  a  deadly Jinne :  p  mans  trill  after  the 
 f all  of  Kihrn,  continued  fomenh  at  free  in  anions  conformable  to  the 
 nature  ofman.thoHghwoundedalfoin  them ^as  not  being  able  to  aB  many 
 of  them ,  yet  hauingflillthat  naturall  faculite  of  Free  willy  capable  of 
 grace, andalfo  able, beeip>gfirft  both  outwardly  moued,  and  fortified  in^- 
 
 wardly 
 
0ftY$emU,  99 
 
 tfardljf  hy  the  vertui  afgrdce^tocff'eEl  and  doe  any  worke  apertaining^  to 
 falHAtion:  which  is  as  much  as  h\.  Vcr\i\n'>  affirmcth.  Ar.dihutobee 
 the  very  do^rine  of  the  Church  of  Rome^if  moft  ma)iifeflly  to  be  feene  tH 
 the  CoHMcetlof  Trent  }\here  in  the  Sejfion  are  fir  fi  the fe  wards  in  ejfM^ 
 concerning  the  vnableneffe  of  man  to  arife  fremfinne  of  h:mfelfe.  Eucry 
 man  mx\i\  acknowledge  and  confcfle,  that  by  9y^damstn[\  vvewctc 
 made  fovnclcancand  finfull ,  that  neither  the  Gentiles  by  the  force 
 ornature,nor  the  Icwcs  by  the  letter  of  A/of es  law  ,  could  arifc 
 GUI  of  that  finfull  ftate.  After  itHicwcch  ,  howcurdeliueranc'  is 
 wrought,and  how  freedomc  of  will  is  recouercd  infpeciall ,  and 
 wherein  iccon(i(kth,faying  :  The  beginning  of  iuf^ification, in  per- 
 fonsvfingrealon,  is  taken  from  the  grace  of  God,  prcuencing  v$ 
 through /(ryi«C/:>r//?,  that  is,  from  his  vocation,  whereby  without 
 any  dcfcrtofouri  vvcaiecallej  ,  that  wee  who  were  byourfinnes 
 turned  away  from  God,may  be  prepared  by  his  grace ,  both  raifing 
 vsvp,  andhelptng  vs  to  rctiirnc  to  our  ownc  inltification,  freely 
 yceldingour  confcnivntothc  iaid grace, and  working  wich  it.  So 
 a'.  God  couching  the  heart  of  man  by  thcllghtofthehoiy  Ghoff, 
 r-eirher  doth  man  nothing  atall,  rccciuing  that  infpiration,  who 
 might  slfo  refufc  it :  neither  yet  can  he  without  the  grace  of  God, 
 by  his  Free  willjinoouc  himlelfe  to  that,which  is  iurt  in  Gods  fight. 
 Andthatyou  may  beajfured,  that  this  doHrine  of  the  Councell^  is  ««  o- 
 thtrthen  thut  nhtch  wm  taught  three  bundredyeares before,  in  the  vet 
 ry  /Ttiddefi  ofdaYkfneffe^as  Heretikes  deems :  fee  whatS.  Th orras  of,  ,  „ , 
 Aquinc  one  of  her  prtnctfal  pillars  ^hath  written  ofthu  point  tnhis  moff  Art.«s. 
 learned  Summe.  Where  vpon  thtfe^  rvordes  of  our  Sautour  ^  No  man  lob.<f. 
 can  come  to  me  vnlcflc  my  Father  drawc  him,  heconcltt^ethitto 
 he  manifeflythat  man  cannot  fo  much  M  prepare  himfelfe  to  receiue  the 
 Itght  ofqrace^but  by  the  free  and  vnderferuedhelp  of  God,  momng  htm 
 ir,xvardlyihereu:ito.  Andthis  is  allwhuh  M.  Perkins  rnhr^ pretended 
 dijfeni  atterreth  here  y  and  ooeth  about  to  proue  tn  his  fine  reafonsfol" 
 lowing:the  »hich  (will  omit, as  beetng  all  for  vs.  yindtf  any  rnan  de^ 
 fire  to  fee  more  to  that  purpofc  Jet  him  read  the  mcfl  letirnedwork,es  of 
 that  famous  Cardinall^and  right  retterend  Archbtfhop  Beilarmiiic. 
 
 R.  Abbot. 
 Here  is  another  contradlilion  framed  vpon  the  tnuile  ofM.Si- 
 
loo  OfFreemll. 
 
 (hopslgnonnct,  tvhilcft  hevnderftandcthnot,  that  works moi ally 
 
 good, may  be  fpiritually  cuill,and  whilcft  they  a  are  highly  epeemed- 
 
 vfiith  men  for  the  fubftance  of  the  ad,  yet  may  be  ahommablewtth 
 
 God,  by  the  vnclcanncifeofthc  heart.  Which  if  he  had  duly  confi- 
 
 dcred,  he  might  well  haue  fecne,  that  both  thefc  aflenions  may 
 
 ftand  together,  t\\zx  man  hath  freedome  vfmlltodoe  the  ounvarda^s 
 
 ofmorali  vertnes,  and  yet  that  all  that  man  deuifeih,  frameth  or  ima- 
 
 gineth ii  wholly  eptill^  bccaufc  his  morall  vertuc s  without  grace  are 
 
 in  Gods  fight  but  fo  many  corruptions  of  good  vvorkS;,bcing  poifo- 
 
 ncd  in  the  roote  of  vnbeliefe,  and  wholly  diuertcd  from  their  true 
 
 and  proper  end;  fo  that  God  hath  not  refpe6ltothcm,  bccaufc  in 
 
 them  there  is  no  refpe6t  atall  to  God.  Tbis  followcth  afterwards^ 
 
 more  fully  to  be  handled  towards  the  end  of  this  qucHion  :  but  in 
 
 the  mcanc  time  we  fee  bow  fimply  he  coIlc6^ech  of  this  1  j  ttcr  point, . 
 
 that  J14'  Perkins' leaueth  a  man  tjo  fiaturall firepjgthto  ferfotme  any 
 
 fart  ofmorali  dwy,  and  as  if  he  had  very  wiicly  handled  the  mntcer, 
 
 addeth  hi  i  ep/phonema :  So  vncertaine  are  thefieps  oft  hem  that  walke 
 
 itt  dark^e^e ;  very  fitly  agreeing  to  himfelfe,  uho  neither  vndcrflan- 
 
 dcth  whac  the  aduerfary  faith,  nor  ^^  hat  he  himfclfc  is  to  fay  for  his 
 
 owncpirt.  Whereupon  it  is  that  he  conceiueih  that  Kjl'LPerkjns 
 
 fully  agreeth  wtth  the  "B^mifh  Church  in  this  matter  of  Free  vpill^ 
 
 whereas  they  are  as  farrc  different  one  from  the  other,  asheauenis 
 
 from  earth.  The  agreement  forfooth  is^in  chat  A^.  Perkif^s  g!  anteth 
 
 Free  willw  the  fiate  of  grace.  But  fo  did  Luther  ^^6,  Calniti^  and  fo 
 
 doe  we  all,  as  faire  as  M.  Perktns  doth.  The  Papif^s  ^■^^j^  that  man 
 
 hath  in  his  owne  nacure  spow.cr  of  Freewill,  which  being  onc'y. 
 
 ftlrred  and  helped,  can,  and  doth <?/«//<f/|^(radioinei:fclfe  to  grace 
 
 to  accept  thereof,and  to  worke  with  it.Tnis  is  it  that  vvc  dcnie  :  wc 
 
 fay,that  freedome  of  the  will  to  mrne  to  God.and  to  workc  wich  him, 
 
 is  no  power  of  nature,  but  the  worke  of  grace^  that  it  is  in  JiO  fort  of 
 
 manhimfelfe,  but  wholly  and  onelythegifcofGod  :  thathowfoe- 
 
 uer  God  doe  offer  grace,  yet  that  man  hath  no  power  in  h;mrc!fc,cr 
 
 in  his  owne  will  toalfent  andyecldvntoit.  but  it  is  Godhimrdfe 
 
 that  withall  worketh  in  him  to  accept  thereof,  tlui  to  the  ccnucrfi- 
 
 onof  afinner,  thsrearifeth  nothing  from  the  motion  of  his  owne 
 
 will,  howfceuer  afiificd  and  helped  of  God,  but  what  God  by  his 
 
 Spiritdoth  workeinit. 
 
 Vpon  this  point  oncly  Lmher  and  Calttw,  and  wee  all  iofiO  to 
 
 cha- 
 
ofFreerfitli  loi  ^ 
 
 chalcngcall  wholy  vnto  God.    In  this  rcfpfi^l  was  it  that  Luther 
 faid,  that  Free  xvillis^  Res  defolo  titttloy  a  matter  of-name  one\y^  and  a 
 ^4>'rr///<r,bec3ureormanhii7ilclfc  It  is  nothing,  and  by  it,  or  in  it 
 thctc  can  nothing  be  attributed  vnto  him.  "Poi* 'ire  mil  indeede^  it  is 
 •ttuc,  but  God  worketh  in  vsto  mlli  we  irorL  but  it  is  God  that  workeih      .     -  .  , 
 in  vs  to  rvgrl^  j  xvee  lvalue,  but  he  caufei  b  vs  to  rvalk^ ;  V0ee  keepe  his  com  perjcucap.  i  j.^^ 
 mandements^  but  he  xvorl^th  in  vs  to  k^epe  his  comm.indeme»tSj{o  that  ub-'VJ^e''^^' 
 nothing fsoursotourlclucs, but  allishisonely.   Andthis/W.  Bi'  *>^vd^ad onho. 
 (hop'm  fotBc  flic  vv  uf  words  hecre  fecmcth  to  affirmc,  but  indeed  he  '[[Z'i'',t}h/J,i 
 wtioIyouerthrowetHit-  He  faith,  that  mans  will  then  onely  Concur^  bitriimouo at- 
 reth  with  Gods  grace,  when  it  is  firfl  flirred  artdholpen  bygtace^^nA  2;"Jwi'^'"  • 
 therefore  that  M.  Perkins  either  doth  not  vnderfland  them  ,  or  elfe  m.^g-s  a  gratia. 
 doth  wroyigfulljaccufe them,  in  that  heechargethrnem  to  fay,  that  Jj'/,;^'^;//^'^ 
 mans  vvtllconeHrreth  with  God^ grace  by  it  felfe,  andbytt  otvne  natHrallJi'p"<  txufth^ 
 power.    Buz  A^ .  Perkins  vnderftood  them  wcH  enough,  and  doth ^[;,j"'^f^^f,^* 
 no  whit  wrongfully  accufe  them.    For  /Indradim  the  expounder '^'^^'■f^-^?'"  'f^l'^ 
 ofthe  riddles  of(hc  Counccllof  Ttcnt,  doth  plajnely  tell  vs,b  that rcfqZ MadL't,^ 
 the  motion  ofFfeervilL  andapplytW  of  ttfelfe  to riahteotifnede .doth  no  V"'"*'-  "^^'^'^ ««'- 
 
 J  J  I  cWj      I  I      £         L  CI  J  fiitUofKamenta 
 
 more  depend  vpon  the  grace  of  God.  then  th^  pres  burmng  ojtbe  tveodejcomp'empoffit, 
 doth  dependvpon  the  poxvey  of  God\t  hat  grace  lifteib  it  vp  beeing  fallen  y  (td's  qitidtm 
 downe^  and addeth /lrengthv»to  ft,  but  that  it  is  no  le(fe  the  efficient  app^uduont^u. 
 canfe  of  applying  it  felfe  (ograce,  then  other  niturall  thtngs  are  ofalll^'^"*'"  ^'"»- 
 thofe  operations  whereto  by  force  ofn^iture  they  are  caried.    Th  erefore  n^tun  co»jit>a, 
 heecomparcth  '    free  wtU  to  a  man  made  fa fi  tn  the  fiockes,  ivho '^■'""'"'°""""'^ 
 hath  a  power  and  ab/eneffe  tn  htmfelfetogo^  ifheebee  let  goeout  ojthe  quunaTurxinr 
 Jlockes.and the bondsite brokenthat heldhimbefore that  hee  could  notf"^''"i('^p^'*'' 
 
 '  '  ^  '  '  lttd,Non  [ecus 
 
 jiirre.  Whereby  he  giucih  vs  to  vridetftand  their  mind ,  that  as  ihe  acUgaeiifo'cis 
 fire  and  other  narurailthingsbceing  by  the  power  of  God  vphol- ^^^'^^^''^^•'^^* 
 den  in  that  which  naturally  they  are,  do  ofthemfclues  vvorke  thcir/zr«ir.rtf//; A.^rr, 
 proper  and  natu'alleffcdl*,  and  as  aman  vnbound  and  let  goc  out  ^1,^^'':^^J^?'„f'^''' 
 ofthe  rtockeswalkcch  and  goech,  not  by  any  iicw  works  that  hfiwuLt  rump.tn- 
 wroughr  in  him,  but  by  his  owne  former  naturail  power  j  fo  P^'eTum^'pJ"^^''^ 
 will  though  cnianglcd  in  the  dclighfs  of  finne,  and  I  ouud  with  the  retarJant. 
 bonds  thereof,  yet  hath  n  naturail  power  whereby  if  can  apply  ic 
 fclfctorightccufnefre,  if  grace  by  breaking  the  bonds,  and  aba- 
 ting the  rtrength  of  fjnnc,  doe  but  make  way  for  it  to  vfe  and  exer- 
 cife  it  fclfc;  fo  that  grace  halting  wrought  what  conccrncth  it,  they 
 Icaue  it  to  the  will  by  tt/elfe^and  by  it  owne  naturail  power ^  to  adioy  n  c 
 
 H  3  it 
 
,  io2  ofSreevpiU, 
 
 itfcIfcto^workethe^with.  hx^dihh  BeUarmine  plaindy  teftificth, 
 whcnhcaffirmetb,'' that  grace  doth  no  otheiwife  concurrc  to  fu. 
 &hbZrb.iiff.'  pernaturalladlions,  then  vniucrfallcaufcs  doe  ro  natural!,  fo  that  it 
 c<i.i5  S:cuta.ux-  <joth  v\o  mote  in  the  worke  of  righceoufnefle,  then  the  Sunne  and 
 ««fSa!»^''*heauenIy  powers  doc  in  the  ad  of  generation,  or  the  producing  of. 
 o^mbiartbu^iv  othcr  naturall  cffeds  ycelding  an  influence  and  inclination  ,  but 
 r«£/^'rTi«lefluingtheveriead>tothe  wiliand  worke  of  man.  AH  whirh  in 
 Konimpediatii-  ^fted  Af.  Bt/hophimCdfc  afterwards  exprcfleth,  teaching  that  man 
 (ingetmm^tufpe-  aftcTthe  fall  of  Ai^m^  hath  ^ilU  naturall  facnltie  of  Freewill,  which 
 cideauxihum  ljggi„q  (J^y^  ouiwardlv  moHcd.  and  tnward'y  fortified  h  the  vertue  sf 
 eurnt  adomnes  gracc^  able  to  effect  and  do  any  workj  afpertaimng  to jaiuatton\\XitxZ' 
 <iaio>ici  fuperna.  j^ ,  ojuinp  to  vnderftand,  that  there  is  ftili  an  abilitie  left  in  nature, 
 
 mrdci  It  mini-     /on  '  iii 
 
 pedicttbomtnis'i.  howfoeiierror  thc  prcfent oucrwhclmed  and  opprc flcci,  which  be- 
 hettaum-quom^  ■  p^citcd  and  ftirred  vp,  though  in  ifielfe  it  bee  not  fufficient  to 
 ««A»i^«/Zrfwj- produce  the  cffcas  of  ipirituall  actions,  yet  harh  a  lufhciencie  to 
 "7JfirE»chirid.  applieitfehctogracc  for  thc  producing  thereof.  VVnich  Cojierm 
 cap.i.Sit  quifpi-  cheiefuircdeclaretHjbythefimilitudeof' <«w4«y»//^«<Wfl  a  darke 
 aZSetmoJTc'x  ^*^(i<^eepe  pit ,  whence  he  cannot  get  out  by  himfelfcynor  hath  care  to  get 
 ^m  neque  tv^itet  out ^hut fleepethfecurely  therein  Jtlljoisfriendcozne^  who  awaketh  him 
 foZfpTfuTfedin  outofht^Jliepe^  and  wifheth  him  to  get  out,  and  by  reafons  perfwadeth 
 eaficuruf  obdor-  (jim  to  betiil/tng  thereto^andjo  giuethhtm  his  handler  reachcthtohim 
 Hum  amicus  "m  ^  cord^  which  he  taketh  and  laieihfaft  hold  on  it^  andyeeldeth  bis  owne 
 kominis  mfertm^  vitermoflftren^th  thuthemay  bepulledom.  To  which  purpofe  ajfo 
 Jcgrc([umr,wnc-  hc  vfctli  anothcr example,  ot 3  man  ^ extremely  fatnt  and  weakejy-' 
 ^tmitirifqueran-  $»gwith  his  face  turned  away  from  the  fire  or  the  Sunne t  who  is  not 
 ''^uKrrdi-.tiu'ta  ^blc  to  turne  htmfelfe  t  o  the  fire  or  the  Sunne  ^  but  tfhe  haue  one  to  helpe 
 tLm-mumvetfu-  htm,vfeth  hts  owne (Irenath  al/o  for  the  turnino  cf  himfelfe  ^bout  to 
 (imdcontntem  emo)  the  warmth  thereof .  Which  companions  doe  plamclje  fhcw, 
 ^HTdH  ^T"'  ^bat  they  attribute  vntofrtftfw//  a  proper  and  feuerall  woi'ke  be- 
 -  mtdH^qai  lb  »^"  fidc  that  that  is  done  by  the  grace  of  God.  Whereby  wee  fee  how 
 xtwikiimim    puilcfully  ^.^//Z'(?»fncdketh,whcn  he  faith, r^^/  the  wtli4  made  able 
 
 \is fdCii  ttfierlui  ,  -'     ,     .        p       1  r  II'      ■      I     ■  r     ,    ir  ,  ,,      i 
 
 =  •  !pfefo!us  noH    t>y  grace  to  bring  forth fptritualfrtitt^bemg  ofttje/f  vtter/y  vnablether. 
 .teficoHuenere :  ^o  ^^csufc  hc  mcancth  not  hci  bVithat  "face  doth  worke  in  thc  will 
 
 ■fit  Jt acceaat  a-        '  i      t       t  -f         i        •     *       i      i  i  i         r    i  i  ■    i      i 
 
 mcusquiimet  that  whoIc  abihty  that  it  hath,  but  that  to  thc  ability  which  thc  will 
 &  Unguida, ,p[e  naturally  hath, praceofferech,  and  being  accepted,yccldeth  only  an 
 adhibeat,fit  'tan-  afliitaoce  and  hclp  tcr  the  accomphlhuKnt  of  the  worke.  Which  he 
 *L/2'iT^'''^"^P'^^^*^*"  that  he  faijh,  thatlhc  VJOike  proceedeih  principa/ly  of 
 init  imitur.  vrace : 
 
OfFrcemU.  J03 
 
 grace  :  not  wholy  hut principallj ;  oncly  bccaufe grace  firft  occalio- 
 neth and  bcginncch  the  fame,  ubcrcas  oihcrwifc  they  make  Free 
 w/Z/parallcl-wifc,  and  as  it  were  fide  by  fide  concurrc  with  grace 
 to  the  effecting  ofihjt  whcicto  it  tendeth.    Yet  hee  wiJI  not  hauc 
 vs  thiiike, /W  the^  reejmre  fome  outward  hetfe  onetji  to  the  rvtll,  to 
 ioj/newtth grace,  orthat^racedsthhut  at  it  were  vntte  the  chatnes  of 
 Jtnne,  wherein  ottr  mlliifet  tered^  and  then  mil  canne.  ofitjelfe  turne  to 
 Cod,  when  indccde  hoc  cannot  well  tell  vvhat hee  would  haucvs 
 thinke.  Wee  hcare  biro  andhisfcllowcs  i^lkcoUtrntardmottifig,  & 
 inxpard  fortifying,  but  in  truch  they  make  all  this  wiver^j/ but  onely 
 o«fn'<ir^jbccaiilctiiey  ftill  dcnie,  that  grace  workcth  that  intrinfe- 
 call  ad  of  the  will,  whereby  it  firrt  applicth  it  fclfc  to  God,  and  doe  { .Amiralvt  ju. 
 leaue  eihc  will  ot man  tomjke  vp the  workeot grace,  bvthat  that^''*,^'"""*^"'' 
 mccrcly  and  naturaiy  is  his  owne.    In  relpcct  whereof  Ci^/r/rr^j^/wrwr ^ia»«*o- 
 comparech  gracc''to/a/?^^(r/v4W4«/  hand,  which  at  his  ovune  will  f"^<^^">'^' P^-^i"''' 
 
 I  I  /■    I    r      I  ■     I     I  I  1  \  \t  impedttneHtum, 
 
 bee  either  vjeth  forhus  he/pe^  or  throrveth  arvaj,  nill  excluding  tiiat  tamqrtevdam- 
 vvorkc  of  God,  whereby  if  is  wrought  in  the  will,  to  will  and  re-  ^ff  *  ""^  "f"^'' 
 ceiuc  the  grace  of  God,  and  not  to  reicfl  the  fame.  ThcnccclTity  ^cojier.vtfupra. 
 of  which  worke  herein  pIainelyappearcch,tor  that  man  as  touching  f/ltti»f«W- 
 rpiriuiail  life  '  the  life  of  God  is  wholy  dead,  and  therefore  as  the  f"  'vtta-vt*  pof. 
 dead  man  hath  nofacultie  or  power  Lft,  whereby  to  doc  any  thing  ^'J^^^JJ.;"^ 
 torhimlclfcfor  recouery  of  lifcagaine,  but  his  hfe  and  the  life  o\  i»""^'"odLm 
 all  his  parts  muft  wholy  and  newly  bee  pur  into  him,  fo  man  hath  J^'fi^*^""^*'" 
 nothing  left  in  nature,  whereof  with  any  hclpc  whatfocuer  he  canne  emus  aaxiiop 
 make  any  vfe  to  rctuinc  to  God  againe,  but  this  life ipiill  wholie  ^;'>|lp/«[/^„V^ 
 and  newly  bee  wrought  in  him  by  the  grace  and  power  of  God.  'W"""'- 
 Now  in  this  point  A^.  Btfhop  ftiittcth  and  ftammer.eth,  and  know- '  ^^  '  "*■'  ' 
 cfh  no:  how  or  what  to  fay.  Man,  he  faith,  \sbHt  half e  dead,  not 
 fiarkedead,  and  by  and  by  after  hee  is  balfe  dead  in  his  naturall 
 ■■\  powers  ofvyjJetfiandingand  xftlU  But  tonchiftg  fn^ernaturall  workej^ 
 heetnay  inanoodfenfebee  iikenedto  a  deadman  j  and  yctnrcfcntly 
 faith  againe,  th^iiin  this  fiate  there  is  a  naturallfacHkie  of  Free  ivtll^ 
 which  is  able  heeing  outvrardlte  mooued  and inwardiji  fortified^  to  efe[l 
 anddo^an^  worke  appert aiming  tofalaation.  VVhcrt  by  he  wholy  oncr- 
 throvvVrh  the  compsrifon  of  ade^tdman,  bfcaufc  where  there  is  re- 
 maining an  ai^iue  power  that  ncedeih  oncly  to  bee  flirred  vp  and 
 firengthened,  there  cannot  be  affirmed  the  (btc  of  death.  [3uc  the 
 Scripture pronounccth man  abfolutcly  <^<r4<i;  The^  dead/hall heare  j^ioim;  je 
 
 H  ^  the        "   ' 
 
io4  Of  Freewill, 
 
 cK^*  5!'**  ^*  t^^  ^"^^^  ^/'^'  ^''^"^  of  God ,  and  they  that  henre  it ,  fhati  tine :  '  Yet 
 wLuc.10.50i  ivere  dead  in  treffajfes  mdjinnes  \  noi^  halfe  dead  ,  like  the  man  that 
 ^xmTubi^.  defcendedfrom lertifalem  to lericho  ( to  wiiom  S.  Amhrofe more  fit • 
 10  ly  rcfemblech  man  falling  afcer  Baptifmc,  and  in  the  Ibteofpracc/ 
 
 \  Tohni"*9.  but  plaincly  °  dead ,  //i^*  Laz>arH4 ,  ftf^r^ ^<«/r/  ^r^^/ ,  and  novo lim)^ing 
 q  ^«^. «!?  loan.  {^-^  hjs  grauc.  in  vohofe  raiftni  vp  was  *i  the  power  of  Chrtfl  ,  not  any 
 
 traa'49-  Surrex-  „  t     r  t     i      J  r'^UL  •  C  C  -   t 
 
 zt,procefit.  In  ftrengthnf the  dead  man^lo  as  tnat  the  recouenng  or  a  man  to  faith 
 vtroqutpotcntu  gjjj  fpifituall  lifc  ,  js  by  it  he  fime  working  of  the  might  te  povcer  of 
 •vires  Mortui.  God,xvhtch  he  Tvrof/ght  in  Chrifl  when  hee  raifed  him  from  the  dead, 
 \  ^^^t'Vf'  VVhich  if  ,4/.  Bifhop  did  acknowledge , according  to  the  plaine  cut- 
 Teki&'ceiefi.  dcncc  of  hoIy  Scripturc,hee  would  not  thus  halt  betwixt  grace  and 
 G'^f^^vlcibtilo  ^'^^^  wili,but  would  confcflfc ,  that  whatfocuer  the  will  doth  in  the 
 frangcm  tnuiM-  workc  of  filiation ,  the  fame  is  ful'y  and  wholly  vvrcu_i,hc  therein 
 amoffe»fion2m%  j^y  grace,  Eumow  he  doth  but  dally  with  the  name  oiijrace^^s  Pe- 
 tPekiJp.td  /^^/«jcheherct!kedid,onclytohidethe  venimcand  poyfonofhis 
 ^ug.ibidMb.i.    ^  J  •  doC^rine/rtf  al>ate  the  hatred .  andavoyd  the  offence  chat  flbould 
 
 cap.  ft.Libeium  -^  i-ii/-^ 
 
 arbimum  habne  otherwlfc  arile againft  him.  And  no  otheruile  doth  the  Councell 
 ms  dictrnuiOHoi  ^  Xigncuhlch  hc  ulieadgeth  for  his  warrant  .the  dcf^rtne  whac- 
 
 tn omnibus bonn        ^.       ,  .  .  ,  ",       ^^    ,       .       .  ,-       ,  ,  •  , 
 
 openbm dinini  of  IS  thc  Very  Jamcwitn  the  Pelagian bcrclie,bceing taken  with 
 ftmper adiuux-    ^^^^  contdtions  and  limitations  wherewith  Pelaqttu  and  bisfol- 
 
 tur  anxt.io  11-  iri  t-ii' 
 
 u  C7p.j5.L»t^.  lowers  did ;ibndge  and  explaine  thcmlciues.  For  they  denied  not 
 
 Zlt'J'^um     a  neccffitie  of  the  grace  of  God ,  Pelagttu  himlelfe  plaincly  faying, 
 
 'vtdtciimuinoi     ^ fVee  fuj  that  rvcehjiuea  Free  wi/i  vjhich  inaltgoodvforkes  iialwates 
 
 ^nfrmko.    <#^^^  ^^*^^^  ^^^  ^^¥  ^f  ^"^^  "  ^ee  fo.confejj'e  Free  will,  as  that  we  fay 
 
 X  Cap.  J  5.  £/>zyZo-  thint  we  nlxvAtes  fiand  tn  need  of  the  hel^e  of  God : "  fVee  can  do  no  good 
 
 uir°L7om>m"'  ^^  allmthout  God  ■  ^  We  jo  pratfe  nature ,  as  that  we  alxvates  adde  the 
 
 nihil  bonifzcere   he/pe  ofthtgrac/  ofGod.  And  that  we  may  1<  e  that  he  hi  (1  trod  the 
 
 ycIp'ijAnue-  P^^^  ^^^  the  CoUHCcU  of  Trent  to  follow. ,  bee  ftickcth  not  to  pro- 
 
 ntent  »oi  ita  ho-   nouncc  ^  Anathema  to  euery  one  that  thinkfth  or  faith  ^  that  the  grace 
 
 nlZram  vt  Dei  ^j  Godrvhereb)  Chrtji  came  into  this  prorld  to  fane  finners  i^notnecef- 
 
 fmper  ?raru      ptric.not  onely  euery  houre  and  euery  moment ,  but  toeucry  aSi  ofeurs, 
 
 "lium.  *    andthey  ihatgoeahouttodemeit PjallbepHmffjed  for  euer.  So  doth 
 
 iCap,i..^m-    thePelagianhcrecike  affirm?  to  Hierome-/  There  be  very  many  of 
 
 ^'-ulTdocetgratl    ottrswhofay  ^  that  all  things  that  we  doe ,  are  done  by  the  helpe  of  God. 
 
 a^nDdcjiia        Bvthis  acknowledgement  ofgracc  Pelagipu  deluded  thc  Bifhops 
 
 htlL'mu'dum'^  of  thcEafterneCiiuicheSjbjcfore  whom  he  wasconuented ,  and 
 
 pecCatons  [atnos 
 
 face>e,ijoi  foliim perfingults horo!  ,  artt ferJiHgutit  momenta,  fed  eu/mt per pngnlos a^ttts Koflrosnoneffe  necejfariam, 
 €>■  fjui Line  conancur  atiferrt pa:mi  Coruuniur  AMnxi,  '*  Hierott,  adit.Vtlfig^l.SmtfleriqiUfwfirorumqui 
 tmnia  qu-e  agimm  tiicttm  pen  ^r^fidio  Dei,  Jjy 
 
of  Free  mil,  loj- 
 
 bythatmcancs  was  acquitted  and  cljfmi(rcd,ashauingtiiinhtno- 
 thinpagainrt  thctruch.  For  as  Anjiin  norcfh,  fa  M^hea  they  heard 
 hm  conffffe  the  grace  ofGed,  they  could  imagine  no  other  grate,  irm  b  ^tignfl.  ffdjl, 
 tih4t  ihey  were  wont  to  read  in  the  hooke  of  God,  ^j»d  preach  to  the  Hr^uUi^Xm 
 peop/eofGod.   Which  grace  by  this  occafion  the  TameS.  ^ufitn  mDetgr^ua  aJuu 
 d)iiers  and  fundiy  pjaccs  dcftncth  to  bee  that  "^  r^ hereby  wee  are 'SalmjUte, 
 ibtifi  tan  sand  the  children  of  God;  andbeeingpredefliyiate  ^re  called,  *i»!l^>»  ah/tm 
 r:jhfi:d,andglorf{ied :  ^  whereby  xve  are  tufltjled  to  be mfl  men  :  ^  which  I'li^enp'HuZ 
 r/jai^th  the  UnUrtne  of  God  profitable  Vnto  vs:  hrhsreby  hce  doth  not  >"»t,ntji  quam 
 oveij  [fjeiv  vs  the  truth,  but  alfo  tnfpireth  lone .  s  »  heuby  we  are  iufttfi-  gne&j^p"l>!' 
 e  Lthat  is, t^  hereby  the  lone  ofGodu  (hedde  abroadm  our  hearts  by  the  ^^'P^-^^"^'^* 
 hjly  Ghofi  which  n^iuen  vntb  vs-^whercbj  we  are  nmdegeod\  '  where-  citi'lGiat'ix 
 by  the  cxct/lencteof  hcauenlyglorie,  is  not onelj promifed  ^ bnt  alfobe  ?'**  c_/"''7?'««* 
 Lenea  and  hoped  for ;  nor  wifed'ome  oKely  reucaled,  but  loucd  ,  and  euery  ZiuuUfo^ca  .- 
 thma  that  i^ good  Is  not  onelyaduijed ,  but  {frunfully  and  ejf equally)  ^'■'^f'^'^^fl^'"^' 
 pcrfrvaded.  This  ondy  grace  and  no  other  d\6ihtyvndcii{m6tom/btic^mur,gl:~ 
 be  ihc grace  of  ChriTt  sWhcxQby  as  touching  the  workeofour  faf-"^"''"'"'- 
 u.uion,  God  IS  all  in  all,  whjlcliofhiniandbybiin,  nicerclyby  hh  Siul'infllficati 
 piftwe  are  vvhatfociicrwcaie  towards  him,  lo  that  alihciioh  ^  \^^^f'*mu»-vtiKmi~ 
 
 •  1 1  I  1  I  II  I  "  .  "f  ^ '"/"  tfjcmut, 
 
 wiil,and  wcvvcrke.andwcc  wa!kc,andwec  runne,  yet  itisGcde  £/>*.io7../4'^- 
 thacvvorkcihin  va  ,to  will  .and  to  workc  .and  to  walkc,  and  rn "'/^'"""'5''^''' 
 
 I  M    L     /-      I  I  I   •  I  I  I  amqux  faat 
 
 riinnc,and  in  all  the Ic  tnini;s  wee  haue  notlm 'g  but  what  wee  banc  trodeffUoan- 
 of him,  that  there m.oy  bee  noexccption  tothc  Apoftles  c]Ucftion,  f"^;^.  p^^^ 
 ^  WhAt  haft  thou  that  thou  haft  not  receiued  ?  and  if. thou  h^ue  receiued  lib.  I'.c^p.  \i.vt 
 ityW'hy  doeft  thou  bocfi  as  tfthou  h^dft  not  receiued  $t  ?  But  this  grace  umt'd^lrT"' 
 Pela^imcould  by  no  mcanes  endure  ;  he  thcughtitabfnrd,  that  all  ta^eni,%e,umttf 
 rhould  beafcfibcd  to  God  ,  and  thficfojc  wi)iild  needed  dcuifc  aT'*^'"'"'^ 
 courleofgrace  that  niipht  giue  way  to  the  Freewill  ofmcn.  The  s  ii>i'i.cap.xo. 
 contp'iiing  of  which  com  fe^ifwe  duly  confidcr  from  point  to  point,  ^rJdf/qM 
 weeriialKee  ,  that  it  \T\oi\  fully  corrcrpondtth  and  accordcth  to  cw'r«  Deidif- 
 thaido6trine  of  grace  and  Freewill  .  vvhich  is  now  taught  in  the  ^Sj^,'^"^^. 
 Church  of  Rome;   oncJy  the  fpecialries  thereof  their  fchoole  di- ^^  cmt.i.Epiji. 
 uincs  haue  dircdied  them  to  fxprtfle  (omcvvbarmore  diHinc^ly  ^'^^;f ,y/^'2r'«« 
 then  he  hath  done.  Andfirft  they  icW  vsoi grace preuenting  ^  (xci-  ^'  ^""o'f''"''" 
 ttng  andftirrwg  vp.  whereby  faith  the  Counccll,  Without  anjdefertofTco*,t:  ViUg. 
 
 (j-C'V^.  (ttpra. 
 tap.\a.  Ifiam ahijitindo fitt.ttur q;ia futurx gtori.f.  magnitudo  tton  folum prqrni' t ititr,  vrHmc'.Mni cte.iitur  (I:;-  fpera- 
 tur;  nerr^iuLitur  (o'limfipieatta  ,    ■vcmmeii.v/i  (y- amatur  ,  ncc pioile' w filuM  O'lint  quodbonum  efl,  verumeuam 
 ptr[:4.iL  ur.         k      Dt  grot.  &  lib.  arbt:,cjp.t  6  .Cirtitm  ejl  nos  xeUc  cum  vo!umusyfid lUt facte  -vt  vtltmus^lirt.Cetm 
 tnmeJinisla:trtcumfmm;t!^f:itlUficttvtfMiamt*s,df'      i       i.Cor.^.y. 
 
 onrs 
 
Io'6  of  Freewill. 
 
 ours  we  are  called ,  that  hj  hii grace  raifin^  vs  'Optand  helping  vs\  wet 
 tion.fca.  fi.^'  ^^y  ^'P^fp'*^^'^  fo  retur»e to  oht  iujltficatton.  Where  we  are  to  note 
 of  Merits.  Ad,Bt{hops  cHour  in  bisowne  principles ,  who  fundry  times  cal- 
 ^:^C"fter.delib.  Icth  the  graceoffirft  lurtificatioii*  thefirfi grace  y  forgetting  that 
 arbii.Hacgra-  thcrc  IS  »  former  gr3ce,to  which  he  himlcUe  referreth  their  works 
 MoIefiiZ"qu.ei»^^?^^P^^^^^^^^^^-^  hejebsingeththe  counccH  dcfcribingitaspre- 
 animakoTmnts  ccdcHt  to  iuilificacJon.  But  o^tWiifreHentiftggrace  CoHertu  the  Ic- 
 fiumTnftttuit  li;-^^^^^  ^^^^'^  ->  ^^^^ "'  it  is not  that  that  dvfdleth  m  tbefoule  to  make  a 
 fUum  Dei  ejjiiit,  ^^n  iufi ,  (fut  It  16  oneh  the  impMon  and.  motion  of  the  holy  Ghofl ,  bee- 
 
 fed  impidliutan'  .    .  i  i  rt        i         i         i  ■  t        t  /•    i      i 
 
 tu.m&  rLtioSpJ^K7^^'"''^^°'-^^  ^andstaKdtngk^iocktng  at  the  aoore  of  the  heart ,  not 
 fanai  adhucfo-  being  OS  jet  let  in.  This  he  cxpreflcth  by  the  comparifon  o( a  friend 
 flat  adlpilm  ji»dtfjg  4  man  in  a  deeptpit ,  as  before  was  fdi  d ,  and  perfvpading  him 
 cordis  j,uifaui,  ^  diiiers  reafons  to  be  mlltfig  to  be  pulled  out.  Therefore  Bellarmine 
 adeiui  domiii-  faith  ,  that "  i>  Is  but  oMcl]/ a  perfwadw'g  nehich  doth  not  detem^tne  the 
 Hum.  ^iii  y„^  incltneth  it  in  manner  of  a  proponndme  obieB:.     Tliis  pracc 
 
 n   Beliarm.de        _.    /      •    •  j    r      i       i     •        i  •     r  V-t  i      /  n     i         i 
 
 grar.&iib.  aibit.PeiagiHi  Qclciibew  50  this  lort  :<>  He  rvorkcihtnvs  to  will  that  that 
 iib6cap.is.Nt-  if  ff00U,  towillthat  that  u  holy  .whilefl  findwo  vs  qiuen  to  earthly 
 
 htleftaiiiidmfi         f,  j ,  I     /       ■    /      a    /  I  r  I   ^       r  ^  i.       )  ^ 
 
 fuafsocjujimn  Iftjts ^afiduke OniH  beAJtsioHing  onelypre'ent  things  [^  note  that  hee  ei- 
 determmatvo.    cludcth  all  foriTicr  mcfits  as  thecounccli  doth  )   he enhndlethour 
 
 tuntatemfedin-  .  .       .  rr      r   i        i  i         I  r     r 
 
 climtper  nwdumtninds  with  the greatnejfe  oftheglorjftocewe^andxvithpromifeofret 
 uat"""'"  "'"  ^^^^ ■  ^^^^fl h  r (Healing his wi/dome.he raifeth vp our afiewjhed will 
 o  Pelag.apuci  to  the  dsflre  and  longing  after  Cod  ;  whileft  he  perfwadeth  andexborv 
 Veuf&ctm.  '^'^  ^'^^  all  good  things.  And  ngaine  to  the  fame  purpofc  he  faith:  • 
 Itb.i. tap. to'.  ^ God  helpeth  vs  bj  his  do^rine  a*id  reuetation  ^  whilefl  he  ope* 
 t!s%fuemod'bo-*'^^^ ^^^ V^^  o/<?»r  hearts  ,  wh:ltll  hee  Qjeireth  vs  things  to  come, 
 numeil,viUc  that  wc may  not  be holden  ivith  things prefent ;  while fi  he laieth open 
 TiltfeZJf  '^"^'^  ^'  thefnares  of  the  diuell  ;whileft  he  enlightenethvs  with  the  ma- 
 cupiditntibus  de-nifold  and  vtifps Arable  gift  of  his  heauenly  grace.  Thus  hitherto 
 tmfZmZm  ^'^cy  agree  as  touching  l\^^%  pre uent in g  grace  ,  both  caDingthac 
 tamwnmodo  by  the  name  o{ grace  ,  which  the  auncicnt  Church  difclaimcd 
 ^e/^"»r^  Vlri!e  vn^if r  that  name  ,  becaiifc  they  vndcrficod  ^r^f^  to  bee  meant 
 mjgnkudi»:&  of  that  oHcly  ,  whereby  God  hitnfclfc  niaketh  vs  to  bee  that 
 ^ikiuTio^fuc-  thst  '""Cc  cailcth  vs  to  bee  ,  and  here  is  nothing  but  propoun- 
 eemUtjnmniie.^iDo^  nerfwading ,  cxhoitinp ,  ftirring,  enkindhng  ,ei-ihqhtc- 
 ind^tdermmdet  "ing ,  moouiiig-,  Knockiiig  ,  bu:  Icauing  it  to  vs  ,  either  to  ac- . 
 
 ftupentern  fufct- 
 
 tat  vo'tmtate/n :  dwn  nobis  fiaidet  omni  qnoi  honum  ejl.  p  Jbib.mp.j.  ^^diuuat  tios  V cm  per  do&rimtn  ^  riue- 
 tationcm  fu'i'M  dumcordu  neftrt  oculos  aperi:,diim  nobis  neprxfentibtu  occuptmurjatffra  dsmonftrat,  diimdMboiifath 
 dit  in/idias,dum  noi  niulnfirmi  &  ineffabiU  donograti.i  <;*lefiu  lUnmimit. 
 
 CCpt 
 
ofFreewilL  1 07 
 
 cept  or  rcic(5^  that  that  is  propounded  and  perfwaded  ,  and  *  both  No/rumf/,' 
 rcfting  the  s6ic  and  t6c6i  of  all  voon  man  bimfcjl'c  ,  yccldino?'^-*'"'^'""'"'* 
 to  nis   motion  unen  it  is  at  his  ownc  dJlcrctioii  to  doc  oihex - rutiumfofjumm. 
 wife.    For  M.  Btjhop  here  tcHeth  vi  cut  of  t^cir  leainin"  ,  that  i^^'^'tf'^- 
 
 ...  II  I  r-  111-  e>,caf.$.Nt<Jt*a 
 
 there  is  in  vs  a  naturaUfacitltig  of  Free  mil ,  to  which  tr.is  propoun-  hon,otp{eniini 
 ding  &  pcrlvvaJing  is  vfcd  ,'^to  nbich  ,t  u  left  togiuc  to  tbejep^on-  'fZZZ2^ 
 «ns  either  admtjt$o»  or  repu/fe,    '  It  u  left  i»  the  power  of  the  will j(diih  recii'uwy^mppt 
 
 'jut  tUam  oy-ab- 
 
 gracCjbur  oncly  Oi  th;;fr$e»d(^:\s  before  was  laid  )  reaching  his  hattii^J>'rtfore/i,vtvel 
 or gtmng  A  coard  to  the  r^ia?i$>ithepit )  he  prepare: hhinofelfe  by  belee-jii"fJ'2M'„',''^el 
 uingjhopi»gjepeatiUg^andpeyformtM(r^worl^es  ofptetie^  torecetfte  the'''^t"''f'"*  pattnu- 
 grace  cftptftificattoH  So  that  before  lulhftcation..  and  wichoutany /*g,^^,^„^r 
 linward  or  inhabitant  grace  ot  rc'gcnciation  ,ciien  by  Fr^tfrr/Z/re.  &iif'-arhitMb. 
 cciuing  oncly  a  helpc  which  is  witiiout  »t,  a  man  hath  faith,hopeje-/,yrr/r<>'.wC^ 
 pcntance  ,loue,b)'  which,  and  for  which  (as  Af.Bipiop  i^iawatds^""'^"'^"''"' 
 difputcih}God  iv induced  and  nioucd  to  beftow  vpon  vshis  iufli-  «^/iMrf,«r«Tc/ 
 fying  grace.  All  this  matter/^/.  Bf(hop  inihetfirteenthScdJon  of'^^"!''.^'f''^' . 
 this  queftion  fctteth  dowix  thus :  Godl>jf  h:<f  grace  k»ockes  at  the  hamg!au'am 
 doore  of  our  heard :  he  doth  n»t  kreahfit  oten^or  in  any  fort  force  it,  but  '^'^"'f"V'»'^"» 
 
 ill        I  rr       ■  t  I,  II  I  "O'tttuj  pr-grc- 
 
 fttenaetb,tbat  hy  our  ajjeKttngtohin  call  ^vce  open  htm  the  gates  ,  and  lUtur -ulunusyvt 
 \henleehereithhishe.xttenly  gifts  mil  enterin  Whcrcbyit  appe3rcth,'T*'^""^'-^''''^ 
 
 1,  -LI  n    n  r        \      c\       -  r  \         ^  do.poenitcnio^d 
 
 jrnatuirhthenuncnilTinriiniccal  act  ot mans  conuernon  iso(him-»/<yV;/*^c«.i 
 ^clte,and  an  a^  of  his  ownc  Free  ntl,  occsfioned  b>  God,but  acf^cd  '^oiiuiJ'^!'' 
 by  map  himieire,becaiilc  the  :6l  ot  gracconGods  part  being  com-  tioD..v<-c?.M. 
 pleat,thefe  rcmaiacth  a  d:ainaand  fcucraJI  sit  of  the  will  ofman  'J^'T^'t 
 tor  admitting  of  tnar  giace  ctGod,  vpon  admitting  whereof  tol- P'l^.ti-a.V/'. 
 Iov\eih  the  endowment  ofthegiftsurGod  ,  by  wbici)  fiKnccforiby^'^/.^^;.^;^^/- 
 !Frf<'jr///woikrthacco''d".ngroihc  will  of  God.   AH  this  Pelagim  grtti^fLc  <tdiu- 
 alfctaugh:  as  they  do,3ffi,niing  a  j^ovcer  of  nature  conf^(\\r,o  in  Free'l'^'J'"'^"''^''' 
 mll^  ^ which pomer  {pcCmo  norfuflicitnt  of  )r[clfc)  Cod  ahvaiesafi-  «  '^tiiiuf}.  ^p>ft. 
 ^eth  With  the  hclpe  oftheforefadgrAce. "  By  his  latv^  by  his  Scriptures^  ]Vscr>p'url' 
 ^htch  we  read  or  heare,he  rvorksth  that  rve  r/iay  be  willing  •  /?ut  to  con-  /""  ^"*'  "P'^*- 
 ent  or  net  conjent ,  ts^o  ours^  as  that  ifive  will ,  we  do  Jo;  if  net ,   tve  f^deu  confcmnr, 
 attfe  thAt  :he  worke  of  God  aHailethnoihtnT.  Kow  rhen  *  he  ih^rvfeth  ^'^''"'  f""/"*'- 
 
 •'  "^  -'  re,r,ino/tiumr/t 
 
 't fi  ve!iyn:a  fit  •  finu'emno'jmiti^mh:'.  in  nJn  optratitntn;  DfiVitWe faiiiiHiis.  x  Contr.Peitg.  vt  fupra  cjp. )  i. 
 3-<S««  turn:  ad  beum,c;-  aL  ffe  itgi  citpr,  id rjl ,  vo!^iyiWtmfui»i  ex  eiia  voi/iH'.tte  fM^ptndit,  ijui  tt  adhxrtitJo 
 iiHervraucunit'tofitfpiritw^Honhocnilidtarlnrrij  iffict:  Ubtrtatt.  Siu*  ijuiboii  vtunr,iTafejetumtr^dir  Deo 
 mjttm^  fu.imtnortifir.it'veiu'i'aem,  v:  (Mft  ^^ojle!4poffi(  dtCfit,    fmo  lOacrn^rc^.pomt'jU*  ff  ftU4V  Itt  ifiJHU  Dei 
 
log  of  Free  will, 
 
 his  Vree  MHarUht ,  faith  hce ,  he  rnnntth  vnto  God,ar.ddef$reth  tohe 
 
 guided  and  drc^edi>y  him ,  and  hangeth  his  mlivpon  the  will  of  God, 
 
 to  whom  being  ioynedby  clcaningjltlvnto  htm  Joe  becommeth  or  is  made 
 
 onefptrtt  with  him :  he  fo  cemmttteih  himfelfe  wholly  to  God,a»d  morth 
 
 fieth  alt  his  owne  will^t  hat  with  the  ^poftle  he  may  be  able  t  ofay ,  NoV9 
 
 Iliue^yet  not  Ijbt4t  Chriflltsteth  in  me :  he  futtcth  his  heart  intoGodt 
 
 hand^thatGodmayinclifjeitwhitheritpjaUplea^e  htm,  Hcrcis  Free 
 
 will  yeeJding  aflcnt  to  God,ano  from  thencc(by  aflirtance  of  grace 
 
 vhich  he  alfojas  we  haue  heard  ,  acknowlcdgerh  in  his  meaning, 
 
 which  is  the  fame  vvith  thcPapifts,to  benecelTarieaIwaies,andin 
 
 all  things,)  there  follow  the  tvorkes  of  preparation , which  hee  cxpicf- 
 
 feth  by  tcarraes  o^runmng  vnto  GodJiefriKg  to  be  guided  by  him^mor*  • 
 
 tifying  our  owne  will  p  fit  ting  oar  heart  int  o  Cods  hand,  hanging  onr  will 
 
 vpon  Gods  will.  Now  hereupon  will  hce  haue  to  enfue  the  juliifying 
 
 grace  Jnd  gift  ofGod,  which  hee  fignifieth  hy  becomming  one fpi. 
 
 rif  with  Godby  hauing  Chrifi  to  Hue  in  vsjby  hauingGodto  tncltne  our . 
 
 T  ^ugufl.ihid.    heartswhtthcr  it  pleafeth  him.  ^  A  great  helpe  of  grace  indeed  ^(mh 
 
 mgmmprofe-    ylnfim^thut  Godtncltne  otir  hearts  whttherhe  will-,  but  this  fo  ore  at 
 
 adiutormm.vt    helpc  OS  he  (PeUgiHs^doteth  ^  we  then  merit  (or  obtaine)  when  w/th" 
 
 Z£"dS,'  out  any  helpe,onelyby  Free  wtll,  weruitueto  God,  deftre  to  be  guided 
 
 iffe  dedinet :  fed  by  him,(yc.  That  theft  merits  going  before, we  may  fo  obtain  grace. that 
 
 ^XZZfficut  Go'imayinElweomheartwhttherhee  will.    And  this  isalio  the  very 
 
 ipfedefqnt.tunc   fclfc  famc  dofagc^that  HOW  poifclfeth  thc  Church  of  Rome.  For  if 
 
 "fiZZTold^to.  ^'  B'H  wiJ^  except,  that  they  doe  not  affirme  their  works  s  of  pre- 
 
 rio  mnnift  de  ar-  pat  At  ton  s  toi^c  Without  any  helpe  of  grace  ^  onely  of  Free  will:  I  aniwer 
 
 Dminumcw."  him,thatno  more  did /'tf/^^//^  j  who  accurfedtheoi  (as  hatbbeenc 
 
 rimtu,&c:i,t  hit  faid)  who  held  not  the  grace  of  God  to  be  neceflarie  to  cuery  adle, 
 
 mtrLT/ceim     -^^'^  y^^  ^^  that  meaning,  wherein5.  y^«/?/«r  fpeaketh  oi^thehelpe 
 
 (•nfequamtr      ofGod,  3s  whcrcby  the  thing  it  felfe  is  wrought  in  vs ,  wherein  wee 
 
 i7filS'^Jvo-  are  faid.ro  bee  helped  ,thcy  fiy,3s  5",  Attflin  chargcth  Pelagius  to 
 
 iiterit.ipf'  de-      hauc  fai d.that  their  preparations  are  without  any  helpe  oferace .  and 
 
 \  Seedfterin    Onely  of  tree  Will ,  becaule  there  is  tor  the  time  ottnis  preparation 
 
 sta.15,  no  inhabitant  or  renuing  grace.no  habitual  quality  or  gift  of  ^'race 
 
 that  Jliouldbethc  worker  thereof.   7  hey  onely  teach,  as  Pelagim 
 
 did,  a  grace  though  internall  in  rcfpe6l  of  the  man ,  yet  co  the  will 
 
 oneiytxternallyalTiiianr,  moouinganddireflingit  forrhedoingofl 
 
 thefethingSjbuc  inecrcly  the  willicfclfe  is  the  doer  of  chem.  Which  ^ 
 
 hereby  alfo  is  apparanc ,  forthat  if  they  were  properly  the  effects  of 
 
 grace 
 
of  Free  mil.  log 
 
 •'  ^  *  BtUir.de  grat. 
 
 they  fhculd  by  their  doftrinc  bee  weritorioM  fxconj/^ita,  uhcreas  &iib.arht.iiLf. 
 now  they  arc  denied  fo  to  he,and  thereby  jre  denied  to  be  the  pro- '^«/icJ^"w 
 pcrtftcdts  ofgricc.  Ar.dhcncc/J/.  5//?'*^  thin  Ice  th  rjhaiicancthcr  ^"ranojirtt 
 difference  bccwixt  thcPelagijn?and  them,  becMic  Fe/ajtf44:\i(\r.  j'a'r7>ci'im7'$. 
 rned  merns  before  thcgraceotiuftificarion,andihcy  doe  notfoBut  i^'idfipffr^t 
 this  will  not  (cruc  his  tunie,  bcc^uic  BeUat mint  cnnfeircth,  2sihc  cuir,"diiurgra- 
 trucii  is-  thar  the  Fathers  in  condemning  Pelarijiu  for  affirminc  "^> •"",'"■/''*''' 
 gntceiobegtiften  tn  reJpeCtofmcrtts,  did  vndcrlianu  merit  ^irhcfi/tn^  decondtgno. 
 
 thifi^  is  done  by  our  orvnepo^er.tnref-e^whereof  nrace  pi  qtticyijhoavh "  ^"gfft-'f"-''- 
 
 ,4  ,       ^  .        '^  I  c       !  u''  I      r  ^     1.  Ei»/l.PtLtg. 
 
 the  l^mc  be  not  merit  ex  conaigno.   iucn  are  tnci  r  works  of  prepara-  Uk^.cai'.f.  Pn-- 
 
 tiyn,  which  are  done  by  ojtr  owne  power  in  that  mcanirtg  ps  the  Fa-  '^^ ^  l^/f /^ /'. 
 
 thers  fpakc,  as  hath  bcene  faid,  becaufe  they  arc  no  proper  cftcd^j  here nrhirio-ut  fit 
 
 orrcncvviiio  "race,  and  arc  di-fcndcd  by  them  to  bcc  the  C3ufc  for  ^'-^  "  '■""-"-•''" 
 
 I       I    ^  \  I     I  T-  I    f        1      I  r         d,:  i>ro  pramto. 
 
 which  God  be(to«cth  liisg  ace  vponvs.   Thcyderend  therefore  c  ibiiNos/aci- 
 that  which  was  condemned  inthePaligians,  thutthe grace  «/<J<^,'^!'^X<w'TjV/« 
 iiffiuen  according  t a  our  merits,  h  th.it  we  jirfigiue  ^omeixh^t  hy  Free  fuciatDms. 
 viUJor  '.r/jich  ^race  U  to  be  rendcd  for  rerv:ird.  Thev  (a  v  as  the  Pda- '  ^''"^•^7'";- 
 gians  did,'  fVgirorkfto  went  ^that  God  m^y  vcorl^rvtth  vs .  Ycaihcy  tnCorp.Congni- 
 profclTcdJy  teach,  thar  theii^rff  er^r/ow/arc  merttt,  though  not^Af  Zl'ouL^vUtur 
 candKryioyVit  excongriif^  bccauic  by  the  inic  of  their  fchoolcs,  ^it  is  itrrutefua^Dciu 
 ete,  or  fl:ir.diy>g  withrcafon,  thatx^hdefi a^Anwell  vfahhis  orvae{'^""if'^'"JZ[' 
 potrer,  God  .iccvrd:ngio  his  more  excellent  power  doe  xvort^  more  ex-  utt.emexcelknu- 
 cellentlj.  They  thinke them lehics  well  difchargcd.for  clutthey  put  e'ii^,^^£^'Jj.,o<, 
 no  merits  before  the  fi:rtgrace,as  they  C3 11  if,  whereas  therein  they  HxcmtcUigitur 
 fay  no  more  th^cn  Pelagin6A\a.\-\c  rnsi^ct  he  fir/i  grace  ^aihing  com-  DamTi'Ig^n!^ 
 mon  both  to  the  wicked ^inct  to  thegodlj^to  Pagaai  and  Chrifttans.to  be-  a-gueChnftu. 
 
 /r^j/fr;4«i^/«j?if/j',con(i'HM;;  ill  iT^otions  and  illumiiia- ions,  offered  ^'y/^^ 
 to  all,  and  left  toeiKTv'  mans  I'reewt//,  to  acceptor  rcic»f:\them,'7""'':/^^'''*^" 
 rucn  Wo  doe  they.  They  fjy,  that  before  thai fir/i grace  there  are  no  (7c7uJcgr'i-. 
 merits  at  nil  prrccdenc:ruen  To  faidhc,af-hrminq  the  calltneot  God.  &!'b..ub,  M.i. 
 W-i'deji he  findeihvs gtuen  to  CArthlj /ftps,  and/i^e  bruit be^tfij  louing  ^'^f|^.  c^o ««- 
 inelyprefent  r/?/«g r,as  his  ownc  words  haue  told  vs. But  /^^  (ivfl  qrace  '"«''/-''«-'f«^. 
 VYpreuentiyig  grace,  before  which  thcFatlier«  Oy  there  arc  w^w^- ;:y!.,7JPf:,_gV/^". 
 \itstntH(itfytt:(r  arace,^  the  qrare  vhercb:  hem^ik'^ih  vs  to  n-.i/kc  lo  ob.  •^•f''^<^•7'^'/•'"f 
 erne,  to  do:  vvtiat  he  commandcth,  whereby  'kc  himleltc  workcth  v^  ob(eru.rum, 
 :hccffw-6tofthat.  which  citnerby  outward  \r.i\r.  dlion,  crinw..rd  ]-' /•••"•""«*^- 
 
 ,     ,,     '  .1  -  HitL- eft  gnttia 
 
 notion  and  illumination  nc  dociicomuKi.d  votovs:  B.forcih;s4j>;<;./-^'-/««',»<»» 
 jracc  they  place  ihcir  merits  or  works  ot  prepaution,  thereby  f o ';j;^^^^'/^^f •* 
 
 obiainc 
 
11  o  ofFreewtU. 
 
 c^'!/)f./;4.Ki'.2j.obtaincit,  contrarietothewordsof  the  Apoftltf,  as.?,  ^fifl/fiv\t' 
 jEnchir.aip.ii.  nefl  ctli ;  ^  Not  ofvfioryesjcfi  any  man  [hou/d^oafi.zndaoiinc,  if  it  ht 
 &gmt.cti>.i9.  '^fg^'*ceyim**otofivorkss.  And  nccnntncJriniquiue is  the  greater, 
 VofibiUtMembu-  in  chjtthey  borrow  the  termesofa  diflini^ion  oM  grace prenement 
 defindttyvthoml  ^t^id^ulffecjuent  from  S\  Ahjiin,  and  apply  it  orhcrwife  then  he  meaiu 
 perLibemmar..  ir,  to  thc  maintenance  ofan  bcrefic,  whicli  he  oppugned  by  it.ThHS 
 rinechriftimmi.  M.  Btjh&p  for  HIS  Iifccannot  imagine  a  better  accord,  then  tncreis 
 nef^bi^uefjt       bctvvixt  PeUqttu  tljc  Hcrctickc  and  their  CounccU  of  Jrent,  both 
 
 fojje  credatur.  .   .  ^    ,  t        ,-  i    •  i       ■  .  .  ,  f 
 
 y ^ndmd.  Ortho.  auouclimg,  aiid  by  rraudulcnc  dcuiccs  mamtdining  the  powc*r  or 
 ^^^^^*J^V  ^'"^  nature  and  Free  will  againft  the  truth  oftKcgraccofGod.  And  to 
 uMgefica  Hobit  alTurevs  that  they  attribute  thereto  as  much  as  Pelagtns  did,  ^  rvha 
 percknflt*,7iit-  f,  defended  the  power  ef  nature,  at  th.tt  a  man  xvnhont  the  name  of 
 
 tafo<t  lege  ft.ttti- ■'    ,    \,  ,      ,    '  ,  ,  ijtii  ri 
 
 r<€ permit'roi fu-  Chrift  m't^ht  be faued hy Free vPilly  ^ndradtut  tell c t h  v 8 ,  out  o f  the 
 %%'*fot&  ^ecrf  ts  of  that  Counccll,  that  they  alfo  hold,  '  that  heathen  phtlofo' 
 (aluatcs  -.cr-priui  phers^^autn^  no  l^ovcledg  of  the  Urv  or  afthe  Gof^ellofChriji^  weretu* 
 SJS^J«L/'/^'^^'^'^A^«'^^«^^;^J?^'  l^^o^natHre-^thatthey  reliatoufly  i^orihi^. 
 fmt'.iniifo  Redone  God  ^fut  all  their  trufl  in  him^  h  fed  for  rerpardof  their  verm 
 fefmSi  fffft  from  h,r»jeu\ltW\s^;  the  grace  of  Godbx(di:K\vW\ch  Felagifu 
 fcrpetuopUcere  alfo  vvould  fay,  but  both  teaching  no  other  grace  but  whatthe  hca. 
 £timS;t,#-t^^"sthemfcIucsconf:ired,that  "  neueranj  m.inpreotted great  and 
 muntrauentm  excellent wtih^Htfome dtHtneinflinU  :  fo  that  Arijiotle^SiiTiiliyy  and 
 t'^An^^  mm-  ^"^h  ochcr  acknowlcglng  the  fame,  muft  now  bee  taken  for  Prca- 
 ia.cic.dt  Nat.  clicrs  oUhe gracc  ofGod,  Wherein  we  may  wonder  at  their  impu? 
 mtgm'ftne'aU-  denclc, that doubt uot to sffirmc a thiuG*  foplaincJy abfurd,  aiidfo 
 ^Hoafflttu  dim-  rcfolucdagaindby  5.  Aitfltn'xn  his  defences agsinft  the  Pelagian?, 
 N^mite^Jfi'^'  concluding  by  imitation  of  the  Apofllcs  words,  that  °  tfl?ythelaVf 
 iuuantt  Dio/ale  of  nature  there  he  rtghteoufnejje  vctthont  the  faith  of  the  paffton  andre* 
 dumJfl.  ''  fttrreQtonof^hrifi^  then  Chrtfidted  mvaine.  Andaguine,  that  " /» 
 o  Augjemt.  affirme,thatamaH  mny  beiHlitfiedhy  iheLt^of  nature  and  Free  will^ 
 SifnnS^^m  td  to  make  the  crojfe  ofChriliofnoefe^l.  But  by  all  this  wee  fee,  that 
 fufiitiac  nulla  fi-  j^cir  fpcetH  of^race  for  conuerao<z  of  man  to  God,  is  but  collufioa 
 
 di  pajjionis  Chri-         .      '  n    ,-         i  r  l         i       ■      .        i     l 
 
 fti&re(urrerti-  and  mcctc  Pelagian  hypocniif,  as  whereby  maeed  they  attriDUte 
 onii imbartioi)  p^  t-reatcta  workc  to  God  in  bringino  nian  to  riahtcouinellejthen 
 tismonuui  efi.  tof  hc  djucll  m  bringing  man  co  im.  Which  beeirg  condemned  in 
 ^ibidc/rp.^.  the  pPelagiansas  a  horrible  impicti?  and  blafphemie,  yet  by  C^- 
 cmcemchr.fti    /*r«rf  thclcfuitc in  hisEiKhiridion,ismanifcftly  at kuowlcdg^d  to 
 
 f]t!tC!tare;  fine  ilix 
 
 nuenqtiam  per  UMtutaltm  legem  ^votunttttis  arbitriumiujlifcaripcffe  contetulere.  T  Trofp.Je /ib.'trht.  Oftetuure 
 ■volttir  inter  boni  ^  mili  cont, arias  (ttaftonts^ti  amnem  himffttm  prcfris  dtfcrttiom  tjft  cmmt{fuitt  vt  tittonftusi 
 Jko-fufidij  qua/n  a  Ptabele  ft  ^triful;. 
 
 be 
 
of  Free  will.  Ill 
 
 Bt  flicir  meaning ,  1  that  m  thcdmellby  temptation  andfu^gefiien  ton-  q  Cofler.Enthi- 
 theth  our  minds  ,  and  hiocketh  at  the  dosre  oft  he  heart ,  and  feeketh  "^■'■"t^  ■^^'^^ 
 to moue  the irt/Ito  conjentiopnMe ,  nhicb notvrith(tandtn^ U at  ft otvne mcmem n^firam 
 Itbertie  toadmtt  or  reieEl  theptmc^  fo  are  the  iniiuences  ofGodspretfen-  f""*"^  cogr.atf 
 
 /I  lilt  I  .  onety  ancupif- 
 
 ting  grace  ;cvhether  fmdai»>e  or  more  conjiant  ,u  hich  do  heat  ar.dknoci^unti^mttu 
 at :  he  heart ,  hutfo ,  at  it  is  left  tn  the  hbertte  of  the  nill  to  accept  ^  or  re-  ^y^f^'/'^f  ";'[jf 
 ftffe,c{i€n  in  asplainctcarms  as  Pelagites  {;x\d,^ that  to confent  toGodiurvotufttatem 
 confjfleth  in  mans  Free  will ,  and  that  by  lihettte  of  nature  heedothfo  if '^,l„fJ,Z^^l 
 he irr// This paincsl  hauc taken  to  vnhood  AI.  Stfhop^ndWis Ccun- /'« UkrtMerno. 
 cf  1  ofTrcnt,&  to  make  good  ciiat  that  I  hauc  before  afl^rmcd,  that  '^ZmuZT^^ 
 the  Church  of  Rome  now  maintaincth  the  hcxc^ic  oi PelagtHs  i(ft&re;;cert: 
 wliicU  anciently  was  condemned  by  the  Church  of  Rome.  That  ^'/^''^j,*  "^''^ 
 whicli  he  alleadgcth  ou'  oiThomai  Aqmnoi  is  of  the  lame  ftampe,  /?«*'«  I'tq^nd* 
 IK  ichtr  can  his  nnriqu:t;e  of  three  hundred  ycercsadde  any  grace  ^ahjulj^'dllfli'V 
 to  that  which  eight  hundred  yeares  before  him  was  vniucrfally  <»''M^<"'»;«»y?^« 
 condemned  by  the  whole   Church.  Whether  A/.  PerktnsHsrc^-^^f^'^'J*^^^ 
 fons  doe  dcftroy  their  alTcriion  o^ Free  mil  ^  vpon  dctci  mining  the  ^'"«''''>'«  ^"  . 
 Hate  ofthc  queftion  in  the  next  fedion  it  fhali  appeare.  fo'efi'vfv^fhf. 
 
 cifiantur   vet 
 ( / « 'ftm  patiiHtHr.       X       ^g'*fi-  Ejiift.  1 07.  Cou(i>ttire  homimt  Ubero  arbitrit  cenflituium  tft,  c?"<«     hibtrttU 
 
 .liurtu'iji  vidt  fa(it,fi  u»»-vtdt,mH  fmit. 
 
 6.  W.  Bishop. 
 
 Notvthe  very  point  eontrouerjed  ,  Concerning  Free  will ,  M.  Per- 
 vmhath  ejMHe omuted , which con0ethtnthefe two potnts.y  exprejfed 
 Hthe  Councell .'  Ftrji^whtthervce  dee  freely  ajfentvnto  the  faidgrace^. 
 ?henit  ts  offered  vs  ^  thjt  is  ,  vohether  it  lie  in  our  power  t  or  e fit fe  it ; 
 (indfccondly,  xrhen  weconcurreattd  worke  with tt,  tvhetherwe  could  if 
 fe  lifled  refnfe  toworke  xvith  it  /«  bothxvhich points  we hsldthe affir- 
 natiue  part  ^andmo(ifeElarifS  of  thus  ttme  the  negatiue.  Ofwhtch  our 
 Author  ts  (ilent :  onlj  by  the  way  in  bi^  fourth  reafonjoucheth  trvo  texts 
 m  ofS.Vji\s\, which  are  commonly  alleadged  again/}  Free  mil. 
 
 ■ 
 
 R.  Abbot. 
 
 This  true  point  orthecontroucrfic  is  contained  in  the  propofi- a  ^uiit^.toj. 
 on  of  the  Pelagians ,  that  *  to  confent  to  the  Go/pel  is  not  the  gift  ^f  ^JJ,'^!',2^I 
 
 <4t/i  4»4um  Dei/ed  bn  nobit  eft  4  Hobit ,  id€ft,ixPr»jrriii  vvlu/ttan  ,  ^uam  a»bn  in  neftro  corde  non  ootralm  tji  if  ft. 
 
 Cod 
 
1 12  of  free  mil, 
 
 ^Jitm  degmt,   Gg4^.^fft  th.^t  this  we  haUit  of  enr  fches,  that  u  to  fay.  ofottr  owne  wiS, 
 
 Chnjh  cow.Pe-        1,1.1  ,     J  •'  /  t^        1  1  .  ^ 
 
 lag.  &  cdejL  which  hff  bath  ft9t  vpYougbt  for  vs  $n  our  hearts,  r  or  tnu  s  y  ou  naue,  iW, 
 c'^jS'ibid  B'I^'>?i  a^J  1^15  while  affirmed,  that  grace  hauing  performed  and 
 Non  foium  Dm  doiiC  whac  appertaincih  to  it  for  the  conuerfioiiof  man,  there  is 
 ^f^fr't  behind  adiaind  and  proper  ad  of  the  will,  which  cither  by  confcn- 
 uat  fideciam  tiHg  andyeeldiog  mskcth  good,  or  by  dilicnting  and  refunngma- 
 TpLtrTJJbi  l^cth  fmiir^tc  alj  that  grace  hath  done.  This  you  all  inculcate  and 
 <iDeprxdeji.  beat  vpoo  that,  thatuhen  God  hath  wholly  done  his  part,  it  is  in 
 CHmbltj'vil't  ™^"s  will  either  to  male?  or  marrc;  and  fo  doe  plainly  teach  with 
 ttUqitid  fieri qMd  PcUgiHs,  that  God  doth  hclpch pofs/^/UtatemKaturay  oar  fiaturall 
 7iThom^>^ibus'  p<^^f'^>  ^hat  wc  may  be  able  to  confcnt  and  will ,  but  adtually  to  con- 
 op9rtetfien,tn-  fcntand  Will,  islcrfc  ftii'l  free  to  our  ownc  will  and  choice.  And 
 eordavtbocve.  tnu»,.W^. ^ifeffp,  you  youf  Iclfeinforme  vs,  when  propoundmgtht 
 ii»t,eofa!icetin-  ^i[}  p:\rt  oftUc  outOiion Whether vfc dofrffffy ajfe»t  'ontoaracervbe^ 
 
 timantcMUiitt  ■      rr        1  i        ■       '      t  »•     •  r  r   ■  •     i  1 
 
 mhu  mimbtU  tt  ts  offered  VS,  that  ts^oether  tt  Ite  tn  ourporver  to  rejuje  it,  y  ou  nolc 
 woioe^/wf^iiAjffirj^-jatiuely,  thitby  Freewill w(iegL{{cm  vnto grace,  hauing itii 
 Etdi'bonofnfc-  out[>o\\Zi  andchoiccto  rcfufethefame.  Whether  this  bee  foo^ 
 wfnM/>.23./;<r«»(^Qf  isfj^epQJnj.^  andwcc icfoUie  with  S, >f«/?f«,  "thatGod  dothm 
 eor  noilmm,.&c.  otielj  gme  vsytni  hslpe  vs  to  be  able  to  veilt  and  to  vporl^y  but  aljo  tpoyi 
 •  Deprxdejt.      f^^jj  j.^  y^  ^g  will  and  to  worhe :  hee  doth  not  fo  oft  r  vs  grace,  as  t 
 
 fancl.caj!.  10. per  ^  .        "^  t  •      r  tr  t       ,       tr    •        ~M 
 
 hoc  vt  promt  fa  leauc  VS  to  alleut  vnto  It  it  we  Will,  butnimlclreworkcth  alloinvtl 
 ftixDeMpajfif:     j^  \q^^  willinp,  and  to  piue  our  afient  vnto  it,  who  ^fo  hath  owr^' 
 
 impkrenonejt  o'  t)  >     r  n        1  lit 
 
 mDsifedinho-  hearts  in  hisporper,  OS  that  in  !VOnaerfma»dvnfpeA^ea&le  manner  bee  ' 
 rnimpotefinte.  ^gyLg^fj  jnvs  to  Will  that  crooi  thut  vfe  CAmot  hauebfttrvithoHr  nill,  . 
 promifitDcus  And  Ahf  teis  you  ny  that/f  lieth  in  our  power  to  refufe  the  grace  of  I 
 'nlZ^Sai-"^^^'  you  thereby  Cubie^' the accofffplf/hmem  ofihepromifeofthe'f 
 etarenmr.         gracc ofGod,  fothepowerandn^illofman  .•  fothacif  man  lift,  it  Oiall  I 
 
 l^AtapX'  f^^^  P'"^'  *'  '^"^3"  'i^  "°^  'f  Oiall  not  take  place.  ^God  promifed  I 
 CredttMos pro-  children  to  Abraham,  that  (houldfollow  thefieps  of  h>^  faith.  ^He pro*  • 
 dllmffsprom-  mtfedthsmforgiuenejfeoflinKeSyobedteKce^  perjeuerance^  thefeareof\ 
 jk^obditiirosfer-  him.  He  olFcreth  grace  to  that  purpofc,  where  if  it  lie  in  mans  power  ' 
 b^ittll'ULM.  toreff'ethefame,  thcn'uwuiibc  in  m:im  power  wheiherthepromife  1 
 liondcnujir.e^  ofGodpJall be  fulfllledoT Ho^.  But  God  did^ not ma^ that promijiit 
 'fi'Je,(edIe%'i  vpon the  povper ofour  Will,  as  foreieeing  whntwee  would  doe,  but 
 f-.tdejHmitane    vpon hls orvne mrpo'^ffy  dctcrm'uVinr'Vjhsv he hirKfelfewould doe-  caU' 
 
 fiemtltt.Prom.fil:     '  j  /        /      /       /  ;     1  t        ■        r 
 
 enim  quod  ipfe    J^'<^'g  fn^^^  f^  <*<^^  What  he  hitth  Commanded  ^  not  hauing  from  men  toper* 
 
 faiiiirus  futrat , 
 
 tion  quod  homH:siqn:a  etfi  ficiun "  honiims  boita,  ([u.t  pirtintnt  ad  cokndum  Deur/Jtipfefacit  v[  ilhfaciant  f  «.€  pr*ctfitj 
 
 ven  iHi faciunt  vt  ipf:  ficta!:  quod prsna/ic. 
 
 forme 
 
forme  rvhat  heh4th'fyomiJed,  bccaiife  he  intended  fuch  '  a  etAce^  not '  '*»"/»'♦"■<?»'* 
 M  whertbj  man  r/i^ty  attai^e  to ; ighiecufr.efe  if  he  vetll^  (•nt  whereby  it  aSpb,\''pott'u 
 is  xvrofight  xn  him  to  mllaadlone  thefame\  ^  he  hmtng  in  his  poiver  the  '^'*'^  ^'^  "'■""  ^° 
 wtbofmen  more  then  thcythtrnfelaes  hatte.  \n  a  word,  man  by  na-  *  ibid.c.u.  Ma- 
 ture ha'h  inliimrorcfiltandrefufethe  "race  of  God  :  to  this  f,isf/'*^^,  "'^'"**' 
 
 »  I  JJL  r  II  /-r,  '   JLueioiitfttatet 
 
 power  icruech,  jnd  doth  not  Icnic  todocotnerwife  But  Godcucr-  i»mi»um,quii?i 
 rulcih  chis  power,  and  worketh  in  him  not  to  rcfufe  his  prace,  and  'Ai'T'^  n  a«, 
 when  God  vvorkcth  in  man  not  torefufe,  it  cannot  be  (aid,  that  to  c.i.^iuii!oditr» 
 reftifc  is  in  the  power  of  man;  not  that  God  makah  maniiift  i-Zt^enZJ. 
 g  lind  his  wil!,but '  hetal^eth  mv^yfromhtm  hardnefje  of  heart, where,  nur  vtcorduJrt. 
 by  h:dtd  refnfe^andis  "^  Altogether  wfiixibletovi'ards  God,  and  giu.thJJ^^J""*"'"''"' 
 him4»<fiv  heart,  a  heart  ofjic(h  willing  to  obey,  whereby  a  man  "^ Oe grot. 6- !ii. 
 groAcch  to  bee  as  adueifc  to  finne,  as  bee  vv3s  before  to  rightecuf-  l'j,^!i,u^lduJfJs 
 iicdcjand  onireth  to  that  i^ar?  which. S'i«i>;//6'^«defcribcih,  °  Eucry  ^■'<*"o'"'^''o"^ 
 tne  that  is  borne  of Gedfnneth  not  ^neither  cnnhe  (tnne  ^  ihit  is,  f^ruc  uijo'h.?.?. 
 linne,g!'j(r  bimfclfe altogether ouer to  Cwne^becdtifehee  isborne  of'-^'^gdecmreft. 
 God^  which  is  hccrc  the  hjppie  beginning  of  the  cuerlafling  bleffcd  ZSenl!'vo'" 
 (lateof  Gv-^ds  cle(5l ;  °  fij'&fipojjepeccare^  non  poffe  bonttm  deferere,  to  ^""'i'-i  emt poft 
 be  freed  from  all  pofibilitie  of  finne,  or  forfaj^ng  that  good  that  God^jf^l'Z'l^'^ 
 hathyeeldedvr.to  vs  by  Icfus  Chrifl.  Nowhccrcby  wee  fee  how  '"•""•f"*'"' 
 abfiirdly  M.BiPjfp  propoundeih  ihc  fecond  part  of  this  qu'.ftion,r54'(/n-' f<»-^ 
 yxhenxve  Conchrrc  toworkewith  q^race  .whether  wee  could,  if  wee  h(ied  "I't'&g'f-'^-^-^' 
 
 r    r  I         •   /  r-  111  T    I  r         ,  n     "^     ,  ^    ^  ^  ^natiUbu  dicert' 
 
 rejHfe  to  irorkewithtt.   ror  whodoubteth  but  nwelift^ivedoerefyfe?  eUannogMic 
 but  therefore  the  workcorgraceis  that  weefliall  nor  ///?  t«  refu,'e^'"'f?'"J'fi":  ■ 
 
 I  1  r  I  1  I  n  n     \t  •  r  ,        ■  ,-.  ret l!dtsPtt>i,('g. 
 
 the  worke  of  grace,  butthatoiir  ////  Ihctli  Dee  tolubinit  our  klmsfesiuramfiofcfi 
 ivnto  it.   ^  Where  Chnji  praieth  for  Peier  that  his  fuih  mi^ht  KOt^'''"VT'^!'''' 
 
 I /.     ,  ,,  J  /         I  I      r  r  <-*        /  ri  vo'.uijpf,  hoc 
 
 \faile^  will  any  man  dare  lofty  that  it  zK/ght  faile  if  Peter  Itsttohaue  it  elh  {'«■■""  '^f% »« 
 Ifaile.tk-itis,  woHldKot  hatie ittoperfeuerevnto the  etd  f  As  if  PeKr^T'J'/^'V'r 
 \coHld  liji  or  Will  in  any  fort  otherwise  then  (fhrifl  had  prated  far  hini^  rMitdVdruj  v!h 
 \that  he  miaht  xrill.  For  who  k»'Aveih  not,  th.tt  Peters  f.iuhfljould  fntle  "^^l^fctrvi,^'' 
 \ifthe  wtlUf faith  fhonld  fade  in  b  m,  andconiif.ne,  ffthat  fjould  con-  r'-g^JJei  vt  veiu 
 '^imte  ?  But  bee  AHfe  the  Will  is  prepared  by  the  Lord, therefore  the  prai-'^~';;^fQJf^^^^^^^^^^ 
 pr  of  Chrifi  for  Peter  could ;isi  be  in  v.ii.ie ,  whereby  heepraxd  that  he '/""  Jidt>n  Pejri, 
 Uptight  hatie in  iht  faith  a  mojifree,  mojljlrong^  inutKCible  andperftne-  ^'rltvo'lntl "ipfx 
 rinqwill.  This  is  the'Aorkeof  Qtaceto  all  the  faithful!  :  ii  Ibndeth  '/'A';**'  c-  ttr- 
 
 **  '-^  >ra>ifiiraw  fi  es- 
 
 demit  u>>tjt  »ii-\ 
 ,  mtt  f  fid  quia  pr/'p.trMtur  vc.'untx  a  Domino,  tdit  pro  tl/o  nm  po(Jit  tfft  intmis  or.ttio    Shsmdo  ng.un;  tr'^o  ne  fides 
 tut  dcfictrtt,  ^taidiiui  rogauit,  uifivt  bab*re(  in  fitle  klxmmam,  furU^nmrn,  muUtJJiaum,  i<trfeuerAHtt£iM*m 
 itlunt^tmi 
 
 J  ROC 
 
114''  of  Free  win, 
 
 not  vpon  their///?  torefufe  the  grace  of  God,  for  then  they  cer- 
 
 q  Jcretn.jj.40'   tainlv  ojue  it  oucr,  but  ^  heepurteth  htsfeare  tnto  their  hearts,  that 
 they [hallnot  d-:;part from  him.  Now  the  queflion  being  truely  and 
 rightly  propounded,  xvhether  God  hatting  fully  done  his  part  forthe 
 conner^on  of  a  (inner,  n  remaine  free  to  his  ovpne  will^  either  to  acm 
 eept  or  re  fnfe  this  grace  :  the  reafons  vfed  by  M.Per^ns  are  very 
 cff.6luall  and  ftrongto  proue  thecontrarie,  and  it  was  Af.Bi(hops 
 cunning  to  pafTe  by  them,  becaufchc  knew  not  any  probable  an- 
 fwcr  to  giue  vnto  them.    His  firft  rcafon  (licwech  the  vniuerfall 
 t  Gen.tf.j.        coriuptionofmansheaitj ' thervhole imagination rvherc^fGodttiW^ 
 f  Rom.8.7.        ficth  to  bee  oue/y  emllcominHally ;  fo  thai  '  fie(hfauoureth  of  nothing 
 bm  enmitie  again  fi  God,  and  is  notfuhie^  to  thsUwofGod,  nor  indeed 
 can  be,  Ifmaas  heart  be  onely  eHillandenmitie againji Gody  then  can 
 it  not  be  tuilyfaid,  that  there  is  in  it  any  n^uuraJI  facultic  of  Fret 
 vetllj  toafTcntand  yeeld  it  fclfctothe  grace  of  God.  If  it  bcc  »of 
 fuhie^tothelavfiofCod,  nor  indeed  can  bee  ^  flialiweefay  by  plaine 
 contradii^ioHj  that  it  hath  in  it  whereby  to  affcnc  and  giuc  it  felfe 
 in  fubmifiRonvnto  God  ?  Free  will  requircth  integritie  in  Judge- 
 ment of  vndcrf^anding,  inele6lion  of  will,  in  obedience  of  affe- 
 ^ion ;  but  here  man  is  vtterly  difabled  in  all  thefc.  What  faculcy  of 
 iujgenent  hath  hec  to  concciuc  and  approouc  the  things  of  God, 
 who  in  all  his  thoughts  is  pw^/yr^///,  and  in  his  very  vjifedofnehene- 
 t  jercm.io.M.  mic  vnto  God  ?  ^  Euery  man  is  a  beafl  by  his  o^ne  vnderJUanding,  his 
 u  Ephcf4.i8.    nttnde  ^hoocxh^T^  darkneffe  and  ignorance  \  and  as  hcauaileih  no- 
 thing tiiat  oflPereth  light  to  the  blind,  or  bringeth  him  into  the  clcc- 
 reO  Sunne-lhinc,  vnlefle  hce  can  mnke  him  fee  ;  To  it  booteth 
 not  that  God  doth  fct  his  light  before  man  ,  and  caufeth  it  moft 
 xPfalnj.iS,!?.  cleerely  tofhinc  vntohim  ,  vnlelfchee  "  open  the  inward  cie  of  the 
 foule,and«»<2%^/>wtovnderft3nd  ;  natleauc  himto  vndeiftand  if 
 hec  will,  bur  make  himtovnderji and  To  this  purpofeisthe  fcccnd 
 y  j.Cor.  J.14.      rcafon  oi M.  Perkins,  that  ^  the  naturallmanperceihethnot  the  things 
 ofihefptrit  of  Hod ;  that  they  arefooltljjneffie  vnto  him ;  that  hee  cannot 
 a  VerCicji.'      k»ov(>  them  becaufe  they  are  only  fptritually,  that  is,  ^  by  thefpirtt  to  bee 
 difcernedi.l^ t[\zxt  be  no  free  wil  in  fpirituall  things,without  iudging 
 and  difcerning,and  vnderftanding  thereof,  and  there  bee  no  difcer- 
 a  vcrfji?.        ning  or  vnderifanding thereof, but  onely  byihc^  fpirit and minde of 
 Chrifi,  (urely  in  nature  there  can  bee  no  Free  tp/Z/rhat  can  bee  helpe- 
 full  vnto  vs,  to  the  attainment  of  fpirituall  Iife,and  the  power  thcr- 
 
 ii 
 
of  Free  will.  1 1  j- 
 
 of  fcructh  but tocondcmnc  for follie  the  counfels  and inftrui^ions 
 thereto  tending,  the  u  ifdome  whereof  it  is  not  able  (o  apprehend. 
 Let  grace  doc  what  may  t)e  done,  yet  natute  perceiuetli  nothing 
 ofthefpirir,  if  the  raniefpirit  of  grace  workc  not  therein  to  pcr- 
 ceiue.  Now  where  the  vndcrftanding  is  capable,  ycc  what  per- 
 ucrrcncircandcrofncfleftill  rcmainerh  in  the  will  ?  Ithood-win- 
 kcrhthe  minde,  nnd  makcthic  fccmc  toitfelfenot  to  fee  when  it 
 doth  Ice ;  it  fliurtcth  the  gates,  and  intcrccpicth  the  paffigcs  of  the 
 vndeiftandingjfliunningcoadmit  any  thing  whereby  It  (lioiildbec 
 chcckcdaud  interrupted  in  it  courfe;  ''it  h^ttethand'4  afratdtovn-  h^ugdeverh. 
 {ierjUnd,  ihat  it  maj  no:  be  vrge^to  doe  when  tt  d»th  vnderfland.  Yea  -^P"!^-!"^- '  »• 
 where  the  confcicncc  is  conun5lcd  by  knowledge  andvnderftan-fr/.i;?;/;./7«OT*«- 
 ding,  yetthe  will  being  entangled  with  it  owne  reipcc'^s,  bow  J^'f^^"^'^^^^'J' 
 mightily  doth  it  ftiugglc  and  fight  againit  God  ?  and  neucr  ccafeth  mium  me»teper~ 
 fighting,  till  Go^  Aoc'  heale  the  rcbelliofjs  of  it,  nocbv  puttinijitin  ''"■/'""*'^r'«f'-'- 
 cale  to  ycel  J  it  it  will,  buc  working  in  it  to  will  and  to  yceid  vnto  ijwdimeUexerit 
 him.'  And  when  will  hath  now  begun  to  yeeid,  what  vnto  ward- {""^qJ-^. 
 linefle  doth  itfinde  in  thcaffcdions,  which  as  a  fwiftand  mightie 
 ftreame,doeeuefy  while  ouerbeaieboth  theiudgement  of  the  vn- 
 derftanding,  and  the  rcfolation  of  the  will,  fo  that  **  ivee  cannot  doe  d  Galy.17. 
 the  things  that  we  would.  The  pcrucrfcncflc  whereof,  ifitpreuailc 
 fo  much  with  men  iuftificd  and  in  the  fl:ate  of  grace,  as  that  ir  cau- 
 fcth  many  bitter  lamentations  for  cuerfights  thereby  committed 
 contr«rie  to  the  intendment  of  the  will,  how  much  more  doe  they 
 like  flattering  Dalilaes,  binde  all  our  rtrenpth^and  cucrcome  all  the 
 powerofnatutc,  when  the  will  as  yet  hath  rcceiurd  noforcification 
 ofinward  grace  to  refift  and  fight  againlUhem  f  Seeing  therefore 
 the  heart  is  on  the  one  fide  foblindcthat  it  cannot  fee,  and  on  the 
 other  fide  fo  pcrnerfe^  as  that  one  while  it  will  ijot  fee,  an(>ther 
 vvhilccrofleihwhatloeueritdoth  fee,  wee  may  well  fay  as  SAujlin 
 doth :  *^  JVhatgotdmay  a  man  doe  out  of  a  heart  that  is  not  good  ?  but  to  «  ^„jj,(i,  rom, 
 haue  our  heart  qood.  xve  mufl  looke  to  himthat  fatth,  Irrilloiue  joh  a ''"-^"P'I^-  ^i^%\ 
 
 t  "^     f,  r  r       y  n     i     ''^  ^    r  lib.A.CiP.6.  §uid 
 
 «etv  heart,  anavotll  put  tnto  you  anew  jptrtt  :  io  that  till  the  heart  hccpouftishonti^cc- 
 lenewed  and  made  good,  there  is  no  doing  good,  and  therefore ''-'t'^'^''"""',**' 
 noaffcnting  to  the  grace  of  God.  Thcthirci  argument  of  Af.  Per-  karucorLwtm  j 
 •i^iw/heoitiittethwith  ther.ft,  andyctlightingvponfome  idle  dc- •^•'^ '"?'"'» <^'^- 
 uice  afterwards,  he  thought  good  to  (cr  it  do  wne  in  ftead  of  an  ob- 
 ic(5lion,  wJiichlliaUbee  examined  in  the  place  which  he  hath  giucn 
 
 I  2  it. 
 
1X6  Of  Free  w^: 
 
 it.  The  fourth  rcafon  is  taken  from  rhat  that  the  Serif  ture  in  the 
 contierfion  of  ajir.ner  afcrtbeth  all  to  God,  andtioihirgat  ali  to  mans 
 ^^gIu'.k.      f?'^*?  w/Aasappfarethfrom  thetermesof^»^B'^/r/^,  ^Kewcreation^ 
 h  Ticj.s.        ^regenerattcn.0'c.  Whereby  is  argued,  that  as  man  conferreih  no- 
 thing to  his  generation  and  birih ;  (o  neither  doth  hec  to  his  rege- 
 neration and  n.w  birth.    Asmjndoth  nothing  for  himielfc  in  iiis 
 crer.tionj  fo  hath  hee  nothing  whereby  to  frcacl  himfclfe  to  become 
 a  new  creature.    VVhereto  agrccch  the  dcfinitioii  of  the  ancient 
 1  Tulgent.adMo-  Churcli  :  *  ^^ee  in  no  M't[e  faffery  nay  according  to  irhjlefome  doUrine, 
 "'""'■''^•'•.^•^'*^.^'^'.  tvee  forhid,  whether  tn  oar  faith  or  in  our  uorkes,  to  chalUnae  to  our 
 
 tenia  Itmmus,  imo  ^      -'  ,  •"  ,       ,  .   '-^ 
 
 ftiliibnterprokihs-  fe lues  any  tbifigoi our ovt'ne.  Wee  nauc  to  cnaiienge  nothing  asour 
 fZ  '"I'im'ifm-  <^^'"^  J  and  therefore  it  is  not  our  a6^  of  Fresmll,  bu:  Gods  vvorkc 
 ftrnopere,  unrjua.  in  V3  to  ijflcntto  thc gfacc  of God.  How  then  doth  M.  BiP^op  fay-, 
 *g3tt^;/'-thattnisisnothingagain«hirTi,  who  faiih  in  cffca  the  fame  thJt 
 k^ug.  coyitf.Ve-  PeUgiiiS  didj ''  /f  /^  of  God  that  tveare  abla  to  doe  orfpcake  or  toihinke 
 
 ^cap%!'ilfbdflf-'^'^y  ^^'^Z^^''-^^  ^  i°°^  '  ^^ff^doe,  or  to  fpeake^  ortothir\e^  tt  is  oar 
 
 funmomne  bo>!u  ffWijo,  bec3n(e,  if  wce  bclccuc  him,  the  grace  of  God  leaiicth  it  to 
 
 tTrr'S'^S  ""'^  owne  Ffce  will,  either  to  accept  or  refufc,  to  doc  oi  not  to 
 
 hoc j'oife domuit  ■■,  do,  tovvotke  withir,  or  notto  workc.  A'^.  Perkins  fjfc  reafon  is 
 
 VeUgimJ^vd    taken  from  the  iudgcment  of  the  ancient  Church  j  which  bow  far 
 
 loqiumur.-vei     jfauailech  wee  fliall  fccanon  :  but  bee  that  well  wcigheth  thefc 
 
 fimmeft.'  "     reafons,  and  the  circumftances  of  them,  as  M.  Perkjns  hath  fet 
 
 them  downe,  will  furely  thinke,  that  cither  Af.B/fhop  was  not  well 
 
 awake,  or  his  wits  heere  in  the  beginning  of  his  bookc  were  not 
 
 yr  t  well  come  to  him,  when  he  pafled  them  oner  with  this  Oj  inion, 
 
 x\\:i{they  Were  all  for  them.  But  hce  thought  hee  had  a  'ongway  to 
 
 gofj  and  was  loth  in  thc  beginning  to  put  himfclfe  out  of  hrcath. 
 
 7.    W.  B  1  s  H  o  p. 
 
 i.Cor.15.  Thefitfli  I  haue  (y^//^  hee)  laboured  more  abundantly  then  all 
 
 they,  yet  not  I,  but  the  grscc  of  God  which  is  in  me,  rf///i^«f;«^r^f 
 whole  worke  to  grace.  To  rvhich  I  briefly  anfaer,  that  they  doe  corrupt 
 the  texti  to  make  iifeeme  more  currant  for  them :  the  Greece  hath  only 
 HcfUntemoijiv^/r/j  iif,.withmee,  »<?/,  which  is  in  mce,  fe  that  the 
 ivords  tn  true  conflruUton  make  much  more  for  vs  then  againft  vs.  Saint 
 Paul  affirming  the  grace  of  God,  xvhich  was  working  mthhim,  to  haue 
 donethefe  things :  ^«^/>Saint  Auguftine,»'^flOT  they  pretend  to  follow* 
 
 mofi 
 
of  Freewill  \  17 
 
 mojiinthisw^ftcr,  expoundeth  tt.    Yet  nod,  butthcgrac^  of  God  ^'i^f'f'^l'^' 
 with  nice  5  th.tt  w,not  F  ;ilone,  but  the'grace  ofGod  with  mcc.  And 
 by  this  neicherthcgraceof God  alone  :  neither  hccalone^  but  the 
 grace  of  God  with  him:  /WS.  Anguftinc.  The  l$ke  fern  ence  iiwthe 
 bookeoffVtldome.  Send  tliat(wirdomc)  from  chy  Holy  hcaucn,  that  Ctp.y. 
 itmay  be  with  me, and  labour  with  inc. 
 
 R.  A  BBOT. 
 
 Corruption  oftcxrs  is  not  wont  to  be  but  for  aduantagc.  It  U 
 no  aduantagc  more  to  vs  torcjde  ""  the  grace  of  God  tphtch  tsinmety  "*'  °'''^'°' 
 l\\Qt\  ioxcn\i:  the  grace  cfGodrvhtch  is  With  ntte.  The  ancient  father 
 Hierom  readcth  jc  both  waies:  one  where,  ^thegrace  of  God  'i^'hich-  jouini^nM.i; 
 istnme  ;  ^n(M\'\tx\\\\^\Q.^'^  the  grace  of  Godxvhichuwtthmce^  as  be- V^'^*"''"^/"'"*- 
 twixt  which  in  (.ffc6l  there  is  no  diftorcncc.  To  rcade,  the  grace  of  qfi'^J,^'^"^^^,^, 
 Godvfhichu  tyirHte,  though  it  doe  not  iiccrc  literally  anlwere  the  P'%^*-^' 
 Giceke,yet  hath  no  other  meaning  but  what  the  Apoille  tlfe- 
 whtrciufiifieth  by  the  fame  phrafcof  fpccch  ;  ^Nov^  I  Ime  5  yet  not  <iGal.i.io. 
 /,  bm  Chri[i  liuethtnmee :  i'ca  and  in  the  fame  place  immediatiic be- 
 fore, we  hauc  hferali  example  of  it;  '^  H^ grace  which  ii  hi  me.  The  ^L[^c  ivtl 
 Words  in  true  cottflru^  ton  ^  faith  M.Bi^op,  tnal^e  much  more  for  vs!,  i/fifM. 
 thena<TaiKflvs.  And  why  fo?  Forfooth  bccaufe  S.  PahI  affrmeth 
 the  grace  of  God  which  was  xvorki'^q;^   with  him  ,  to  haue  done  theft 
 things.  But  how  IS  that  lor  them?  For  if  his  meaning  bee,  that  bc- 
 caiileit  ia  f.iid,  thar^nfC(?(5i'/^  worke  nnh  ^.'iw,  therefore  it  muft  bee 
 al(b  vnJerOood,  vut.h^'edid  worke  rvith grace, \\qc  muft  remember 
 tliachec  hathlaid  before,  '  TjJ  the  grace  of  God  lam  that  I  am-f  and 
 tht:rc!oe  that  it  wasof^y^iCtf/z/^/y^.thot  hce  6\dworke  with  grace,  find. 
 As  if  he  Hioiild  haue  faid,  Ihaue  labour edmore abundantly  then  they 
 all,  yet  [can  artrtbHte  no:hi*tg  to  my  felfe  h^ercin]  bat  all  to  grace,  be- 
 cati<^€histhiVPOYkeofzracetntnee\vhat(oeHcrl  haue  done,  tn  irovlnnq^^'"'^'^''''.'!^ 
 prtth grace.  S  Fearmg Jeafl  the  worke  p^ould  bee  afcnbed  to  himfelfey  tmnfruium 
 faith  the  Scholiad,  heereferreih  it  to  the  gr. ice  of  God.  To  ^'i^kU  "l'^.l/y'^,'j{'"  '* 
 purpofe  the  fims  Apolilcclfj'Ahcrc  fuith  :  ''  /  haue  irhereofto  re-  Dei,p/:,mfirt 
 totceinChrt(t  fefH-s^inihethir.ffsthatperiametoGod  :  for  I  dire  ff<>f'hK>.i"'.\^.\T. 
 ifeake  of  any  thing  xvh/ch  ChrtU  h.;thnct  xvroHqhi  by  mee,  drc.  ^Vhrrc  '  P''"""!  "pu^ 
 Photttti  thus  obferiicth  ; '  He  ijieweth  that  nothing  is  h/s^  but  alhvholy  c'pT^'!'oih>:dit' 
 is  Chr:fis.  IfalhvholicbccofChrilhthcnisnopait  tobecafcfibc'd  r'*^»<i\>'^--'* 
 
 1  3  to  ayiju. 
 
liS  OfFreemU, 
 
 tothefr^^wiZ/ofman.  The  Pelagians  vrg^d  tHis  place  to  the  Co- 
 rinthians with  the  fime  pretence  that  M.Btfhop  doth.     Let  him 
 vonf.^poioget.  (3kcthe ar.fwcrof  Oroftm  as  fpoken  to  him;  "  ThouheedUfepre- 
 ^LdlncJiite     fftmptu0U4 man.  what  dsfi thauloakf  ^^  ^^^f  hg faith,  with  me  f  Marke 
 ^''■'^"'^^^^jj^i^'  rvillth4t he  hat6  fi^Jifaid,  Not  I.  Betwixt.mt  I,and,vptth  mee.com- 
 ''mecumhAttenit  meth  tft  themtdd  (i ,  the  grace  of  God,  nhof  indeede  it  is  hth  to  ■will 
 ijuiaprxmiferit,  ^„fl(gy^Qy(^g  f^^y  .}je  making  of  agoodxvill^  alheit  the  mil  he  thetvtl/of 
 propter^iTbic     mdn.  IFherefore  he  was  bolde  to  fay ,  voith  me.  becAufe  hee  ktdfaid  not 
 ,iuovrba,^on    m   ^     f^       fj   ^^^^  ofGois  povper  v9orkeih  in  the  mil  of  man,  uhich 
 graxWDei  media  hathgtHento  it  towHl  thg  fame.    Jf  hereupon  the  conjcteKce  of  man 
 fi&t%f&~  f^oM^th  and  faith  ^  not  /,  but  theg  race  0/  G  oigtuct  hhim  that  hee  may 
 prficenpro  hrfia.  faj  With  mec.  P<*«/ chcH  faith  and  may  f3y>  rvithmee,  bur  it  is  not  by 
 w?W«'^4't.-anypr^pe''3<^'^oFhis  owne  Free  vpitl,  buc  b/  the  ondie  gift  and 
 mn:s.vnde&    workeot'gtacf ,  whercby  He atcaincrli to (ay^  mthmee.  AnJnoo- 
 ^;;;:;J£;^i;^herwirewou!d5.^/</?/»^haucfpokcn,  if  hee  had  notfal'cn  info 
 quiA  dixcTAtf    htjckftcrs  hands,  vvhovfe  him  oncly  tor  aduamagc,  and  not  for 
 ^ZlKJgoi7-'  ttuth.   Forhauinginhandtofl-iew.thatGodcanmg  v*,  and  iufii- 
 minu gratia dt     fyjno  vs  oHcIy  by  his  gracCj  vfcth  thenceforth  our  will  and  worke 
 plraZ*'.'^aI'&    to accompanic  hjsgtace,  in  going  forward  wirh  the  workeofour 
 hoctpfumieik    faluation,  giucth  for  example  hereof  the  A poftlc  S.Paul,  who 
 ^iu^n'iallmim'  pToUii\noihit  bj  Gods  mecrcgrace  hee  wa4  aU  that  hee  woi  towards 
 profit etur-vtdt-   Q^cl,  OiewctU  thai  hjuingfccciucd  this  grace,  it  was  not  i-jle-in 
 'gk^DeKigi-  hiVOyhmUc LiboHredmore abomdantly  then aU  ihc  rcfi,  but  adding, 
 turvt  wccwi.     y^f  „gf  f^bfit  the  grace  of  God  r^tthmee  ;  '  that  is,  Wx  h  Anfitney  not 
 li.a>hf'.c.tf.^.yd  I  alone,  but  the  grace  of  God  veiih  mee  ;  and  therefore  neither  the 
 eft,Kon(ln.->[ed    qyacc  of  God  ahfie ,  nor  hee  himfelfe  alone,  bm  the  crace  of  God 
 ^citrntacperhe:  withhim   Now  the ncxc  vvords arvT ;  Bm  that  hee  ^oi  called  from 
 ticcgriti.7D:i     heaiicn  ,  and  by  that   mizhtie  and  moft  effdluall  calk'^f  rvas  Con- 
 
 foU,necip(e  folui  .'^        V^  ^  ^,  •',  /  ^        £  r-    i 
 
 fdgratixDe^.    uerted ,  Gratia  Dci  erat  Jola ,  tt  was  or.e'te  the  grace  of  God, 
 
 <unm.p'u^.u-  '^/yhich  v/ords  A4.'Bt(hop  bath   fraudulcndic  concealed,  as  be- 
 
 re'u'&t.tmm.7g\no    exprcflic  a^^ainft   bim  ,    and   clccri'ng   this   whole    point 
 
 na&eff!cicijfima  ^^  ^^  maaifcrtlv  OH  ouf  DUt,  Oiif  coDuei  {ion  isonelie  by  the  grace 
 
 iftur.gra'ia      of  Goo,  3S  /iujtiie  laitli  5 ,  Faulf  was ;  Free  vetlihath  no  part  therein, 
 
 DtetM^u.^iic.  y^^^  ^^y  gg  |,g^  faith,  ihit  the  will  ot  man  bccing  conuerted  and  re- 
 
 newej  by  grace,  djth  afterwards  npply  ir  fclfe  to  woikc  with 
 
 grace^  and  To  ih^re  is  not  onelie  the  grace  ofGod,  noronel:ethc 
 
 wiliotman^  buc  the  grace  of  God  accompanird  with  the  will  of 
 
 man,  not  as  by  any  proper  workc  of  the  willitfclfc,  bulby  the 
 
 woikc 
 
of  Free  will.  Up 
 
 workc  of  grace,  by  v\hich  it  was  firft  conuertcd.  Therefore  the 
 fame  S.  ^u/}inffc\Ccwhac  mentioning  thcfc  word«,  Bj  the  grace  »f  • 
 
 God  I  Am  ihatlMW,  faiih  thereupon  ;  ™  7'hutithefirJ}  mtrcte,  dfter^x  Dcprxdtffjd- 
 )»htchdoe  follow  the  workjs  of  Free  i¥tll.  But  th At  good  vcorkes  f?tf^ht^'"''-'^''f-'  -^-^ 
 follow  After  the  C Ailing  of  the  Afofile^  »hatdoih  hee  [ay  himfelfe  u,JihTq*i^tmUbe. 
 Andhii Trace  wa4not  in  mee tn  vaine.  There  is  no  Free  ry;// thcn''-'^''^'*"'^"*" 
 torightcouIncllCj  betereamancaniay,  B^  the  grace  of  God  I  am  s.dvt  VauUvc 
 thdt  law.    Tliereby  the  will  ismidcfree.  andtherebvit  vvorkcth  <^^''">»i'" ''■''■■' <>- 
 
 i_    •         r  t     I       r  •  '  fera  leqiicrentur^ 
 
 With  grace  to  bring  toorth  the  rruites  of  all  good  workes.    So  that  qiud  ait .-  Ecgra- 
 Saint  Jufline  Icaucth  vs  this  place  vcric  ftrong  to  prooue  that'"""''^*^' 
 both  our  conuerfion,  and  our  woik'ng  with  grace,  when  wee  are 
 <:onueried,  is  altogether  and  wholy  to  bee  actriburcd  vnto  grace. 
 Hcercby  the  other  placciscleercd,if  it  were  ought  vvctth. 
 
 8.    VV.  B  I  s  H  o  p. 
 
 Thefecondtextis.  Jt  1$  God  that  woi  kcth  in  v«,both  to  wiU  and^^''**''^" 
 to  accompIi<Ti.  IVee grant  that  it  U  God,  km  not  hee  alone  n^ithout  vs: 
 forittthetiextvpordestefore,  Saint  V^\x\,fatth  :  Worke  your  falua- 
 tion  with  fearc  and  trcnibling.  So  that  Gad  tvorkeih  frinctpally 
 by  fltrringvsvp  bj  his  grace  ^andallohet^ing  forward  our  will,  to  ac- 
 compTilhtheworke^bHtfofiveetUeandconformablyto  our  nature^  that 
 hts  working  taJ^th  not  away,  but  helpeth  forward  our  xvtll  to  con- 
 curre  tvnh  htm.  Jgaine,  the  whole  may  bee  attrtbuted  vnto  God^ 
 conftderiKg  that  the  habits  of  grace  infufed,  bee  from  htm  as  fole  efficient 
 caufe  of  them ^  our  anions  mdued  alfo  with'grace ,  bceing  o>:eiy  dtf- 
 fofitions  and  no  e^cienicaufe  of  thofe  habits  :  but  this  is  an  htgh  point 
 offchooleDiuinittey  veriettuCj  butnoteafUe  to  bee  Concerned  of. the 
 vnlearned. 
 
 R.  Abbot. 
 
 S.  Aujline  in  exprcfTe  tcrmci  contradideth  M.  Bip^op/siy\m.y  * vt  >^.;g.d( {■/»(.&  ' 
 velimtisfine nobis operatur :  iriihout  vs  he  worketh  tn  vs towtll.  And  lo  ^i'i!'"''^'?'/]'^' 
 S.  Bernard a.\Co  faith,  that  b  the  creating  ofVs to freedome  ofwill^  is grr.tcf  lib.irht. 
 wr0uqht  without  vt.  Our  will  is  the  fuDied  wherein  it  is  wrouvhr,  5'""^''"''^"'"> 
 but  the  emcient  caufe  thereot  is  oncly  the  grace  ot  God.  This  M.  f^Ha  e/i u- fw 
 Btpiop  dcnicth,  bccaufc  the  Aportlc  in  the  words  inimcdiatlie  be-  "'•*^- 
 
 I  4  fore 
 
•    1 2  o  of  Free  will, 
 
 fore  faich,  ^orkj  ontyottr  falftatioft  with  feare and  tremhllttg.  Bat  the 
 •  Apoftic-when  he  biddeth  them  ^^tve?^4.^,biddcch  them  to  doit  wrt/> 
 
 *S:ih^'cit cltlfhl'J'^'^''^^ *^"^^^^^'^^^*^^* ^^^^         ^sthsLZ^^The  Jpofi/e  addeth  the  caafCf 
 
 Dcuscilmint,      (mh  S ,  /4u/t(»e  :  foritisGodthiitvPorhethiftyoHtorviHandto  tvork^, 
 
 optrax'ilr^in  u!  ^f^^  ovDMe  goodwll.  If  then  God  xvorks  ^^  (^^^i  ^^  '^^  h  ^^^  g^'^se  of  God 
 
 gram  Dei  bene  0-  f/j^t  ihou  Wffrks/f  wsH,  ftot  hy  thinc  oxvne  poirer.    How  pei  ueifly  then 
 
 IZZll.'^'"^  "'"'  doch  Ai.  BiP^op  deale,  that  when  the  Apoftle  vfeth  the  latter  words 
 
 toexpoundeth  former,  he  will  take  the  former  words  to  croflc  the 
 
 litterf    Men  are  to  bee  called  vpon  by  exhorrstion  ro  doc  good 
 
 workcs,  but  yet  they  are  to  kno"A-e,  that  the  <ffcv5l  oFexhorcition,  is 
 
 the  woike  of- grace.  True,faith  M.  Bi(hop.  icis  ofor;:ce,but  not  of 
 
 ti  Delonopjrfi.   oraceonolv  :  for  /><ff  w/Z/alfo  huha  pnrt.'Bur  S.  Mtn  relleth/hat 
 
 tioresvmimui.fe  "  It  li  m«rejafetie  JOT  vs  to  attribute  all  who-'y  to  God^  <**idnot  commnte 
 
 ^'"liMfimllUex  "'^^  felpte.fp.jytlie  to  God,  a^d partly  to  om  {elues :  and'^  tmefatth  reftd- 
 
 fire^  nob  i  ex  reth  this  in  the  defendingofoae  God^thatvohatfoencr  is  his,  vter^ak:  ft 
 
 fcLiu  committi-    ^^,^^  ^^.  ,  yr^^  y-^  ^^^4-^  y^  accomted  his,  tftt  bs  accounted  one  Ij  hii .   M 
 
 •  TenuUAucrf.    God  do  workc  IH  VS  to  wljlj  let  VS  acknowkdgc  it  to  bee  his  cnely, 
 faynrnfoeum    2n  ]  Hofie of ours.  God  ivorkfth  pnyicip.iHy,  faith  M.  Bi/.ep^  by  fiir. 
 
 &cecfi.i(b.i.ca.  but  what  the  Pelagians  confelfed,  as  1  haue  {hcw?d  cefoic :  but  why 
 LJIwrTS-.d-^th  heraakcit{bd£incie,torayas,the  Apoiticfaiili  that  Ged  ^or- 
 2,:i  neq^quMi  j^^lj  in  VS  t»  xvtll  ?  Hcc  Himerh  ffraCiy  which  is  i  ut  a  orace  iftvee  xvilL 
 Ctn-h^arL        but  wee  require  the  grace  wnich  the  Apcliie  teacheth, whereby 
 
 p.- 
 
 tn 
 
 g  Concil  Uraufi-  (Jq^ voorketh  m VS to  w//,   Hec  f 3 i th ,  t h at  God  doth  not  tAke arvi-tj  onr 
 
 ca.n.1,  c,ip.<i.  St  n     C        f   1   n    '        ■        r  •'   r         y-ij(/  i»  /r  y 
 
 eu-svtafeccar.o  'W/.  oo  did  ri'/rf^<«j  lay  t  'that  Goi aoihnct  )vork^holi»efje inv s  vtith- 
 furgewur  voiun-  ottt  oHT mil.  VVcs  anfwcf,  that  cur  will  ii  the  fubica  wherein  God 
 Deumexpeciare  workcin,  as  pch>re  wss  (aid,  oiitins  nopartortheefiicient  cau!e. 
 
 contend  r:No:t  vviiercbv  it  is  v> Touj^ht  [u  VS  to  wiU.  The  ArauGcjnc  CounccU  dc- 
 fiir?!'.rt  vdirmii  termincth^^  that  tfany  man  doe  mamtawe,  that  GodevpeBeth  oht  will 
 ^Zfini!iyJim&  ^^^'  ^^  "^  beepurgedfiom(ift'/je^  and  doth  not  confejfe^  th^t  by  the  in- 
 cperattoHim  in  fuftoJi  afid  Operation  of  the  holie  Ghofl  it  is  alfo  vpvQttqht  in  vs  to  bee  ivtl. 
 7uZff2t"Xc-'^^^^  ^^  ^'^?'*^'g^^'  ^^  rejtfleth  the  Apoftle,  tn  that  hee  preachetb  aecor. 
 fioloy&c.  dtnfftorvholifome  do^rtne,  thatttisGodtahich  rvoy^ih  itjvs,^  both  t» 
 
 XV  ill  ^toxeorke^of his  goodwill.  This  M.  Btfhop  maintaineth :  he  faith 
 thatGodoftcrcthgracetothatpurpofc,  butcxpeiSleth  cur  willto 
 
of  Free  mil,  j2i 
 
 make  good  tliat  grace  to  our  felucs :  he  confeflcth  that  Godjlirreih 
 
 and  hclpetb  forward 9t4r  mll^  buc  cannot  endure  to  fay,  that  it  is  God 
 
 that  vvorkcch  in  vf.  to  vpilL   He  aiifwcrf  rli  yet  f'urtJKr,  thut  thf  vrhole 
 
 may  be  (Utrihuted  to  God^  bccau'}  the  h.iblts  of  grace  wfuftdfiefro  htm 
 
 tufole  efficient  ofihs^oar  at'itos  endued  alfo  wtth grace ^heing  only  dtjpo. 
 
 j    fitionsyiy  noefftcient  c.^Mfcofthofehahits,  Buthcrcin  hcabfurdly  tri- 
 
 flcthjby  altering  the  (btc  of  the  qutftio.For  the  controucrrie  is  not 
 
 :i    ofthc efficient caulcofnifurcdgraccbutofthccHicicDtcaureofour 
 
 )    iTcciuing  that  grace. VVcfiy,  that  the  holy  Ght^fl  vvoikcth  the  fame 
 
 iinmc  diat'y  HI  our  \a  ij!;  they  (ay,th.it  the  gr^cc  oFGod  and  the  Free 
 
 will  o{  man  nrake  ^ one ejficient  canfeo^ihQ  rccciuing  thereof.  They  ^^^ndralo.th. 
 
 favjthat  God  cftereth  his  grace  with  conditonifw^^  wtlU  buc  wc  fay,  "'?'''"'•''*;'»• 
 
 .L       i^      1  I  J-  rill-     '^  ^xg'■1"''&U- 
 
 tmt  Uoci  wit. /ourpurtinpvj  to  condition  ot  our  w'il,vvorkcih  invs  iero.ni;r,MT,»._ 
 
 to  u  ilt,r.nd  where  lie  exprclferh  a  condition  doth  himielt'c  pcrfoi  mc  '^^l^'l'S^^j''' 
 
 thefame  ' gittingvchat  he commAndeth,  and'^  htmfelfema(^y.gVitodoptiam  afpUcati- 
 
 v:hiit  he  recjhi/eih  to  be  done.  The  words  ofthe  Apoftlc  arc  plain  for  'TJi^  ccnUtTJ- 
 
 vSjOnj  as  piainragainftclKm.  Nowit  Oiouldreenje  chat  their  di- io.frf/M9.D<i  * 
 
 uinicie  isvtr  e!ovv,\vhereicii  fohigh  a  point,  and  not eafiefor  ^\'^^X'''uit[d,ii. 
 
 vnlcatned  roconcciuCj  that  Goui>  liu  onciy  cfi  cientcai  rcoraliin-/^«<'''-'-<j,''.'''i.Df- 
 
 .  fuled  grace.  Out  I  rake  it  lo  be  but  a  point  c'i(J\i  Btflw^s  ciinnjng^,'^^,!;^'*''* 
 
 thus  tofpcaicejvcthis  icarnhigwillgainc  but  fmall  credit  thereby.  AJEphe/:».i. 
 
 p.    W.  Bishop. 
 
 One  other  ob'teUionmAy  be  collided  out  of  \A.  Perkins  third  reafon 
 agairiji  Freewi.'Iy  which  ts  touched^  tiiheefatth^  by  the holie  Ghoj},  in 
 thefevrords:  When  we  were  dead  in  iinncs.  if  a  man  by  fmne  become 
 like  a  dead  tK.tr.Jfie  cannot  concurre  with  God,<>;  hisrtfmg  fromjUne. . 
 
 Ati(\v.  Suy^  />,  thnt  he  cannot  Jbtf ore  God  by  his  grace  hMh  cjuivk^ 
 ned^i!^  a^  it  rrere,  reuiued  h;niy  to  which  grace  of  God,  mangtucs  hu  free 
 coiifent.  Hoiv  can  that  be^  ifhee  were  then  dead  ?  Marry  you  mufi  re. 
 member  what  ha'Jj  bee y?  f aid  before  :  t  hat  albeit  man  infnne  be  dead  in 
 thf  way  of  grace, yei  hre  liueih  naturalLe,  andh^ih  Free  rvtlltn  naiurall 
 find  cniiiadiONS:  which  will  of  his  beeing  by  grace  fort  tfied^dr  as  it  were 
 lifted  v^  vnto  a  higher  decree  ofperfeCiion,c0n  then  concurre  andworks 
 with  grace  tofiit  h.  and  all  good  workei  neceffarie  to  life  euerlafltyig.  (  /■<  s 
 for  examp  e ']  a  Crab  t  reeflocke  hath  no  abtlttte  of  it  jelfe .,  t  o  by  tug  fot  th 
 avples.yjr  I  hercfore  m^y  be  tearmed  dead  in  that  k_inde  ofgoodfruite.yet 
 let  a  (iance  of  apples  be  grafted  into  if  y  and  it  Wflibe.:reaDp/es .'  euen  fo 
 albeit  our  jonre  corrttpt  nature  ofitfelfe  be  vnable  to  fruthfie  to  life  e- 
 
 uerlajlmg 
 
I2Z  of  Free  mil. 
 
 Cap.i.  uerlaflmgjet  hauing  recemed  into  it  the  heanelj  graft  of  Gods  grace,  it 
 
 is  enabled  to  produce  the  fweete  frutte  of  good  workes  :  to  rvhich 
 al/udeth  S.  lames  :  Recciuc  theingrafFed  word,  which  can  fauc  our 
 foulcs.  //g4/'«tf,  what  more  dead  then  ihttd^nhl&yetttbeiffgtiUed 
 and  fovpedyd9th  bring  forth,  and  bears  goodly  come  :  novp  thex9ord  and 
 Uv.  w.  grace  of  God  is  compared  bj  our  SamoHr  ktmfelfe  vnto  feede,  and  our 
 
 hearts  vnto  the  earth  that  receined  it :  vehat  marmlthen  ifvfe  otherrvije 
 deadjyet  reuiued  by  thlslinely  ftede,  doyeeld plenty  of  pleajing  fruit  ?■ 
 
 R.  Abbot. 
 Thisol)ie6tion  M.  B^/hop  faichjhce  co!lc(5Veth  out  of  /W.  Perkint 
 third  rcaronagainftFr<!'tf  «?///,  whereas  itisintkedethe  whole  mat- 
 ter of  that  third  rcafon.  He  would  haue  kept  due  ordcr,and  baue  an- 
 fwered  the  rell  as  well  as  this, but  that  hee  doubted  hce  fhould  haue 
 anfwcrediherertasbadlyashehathdonc  this.  Hce  propoundeth 
 theobicdionathisownehking,  »ndcutteth  off  what  hee  lift.  // 
 man  by  (inne  become  Itkf  a  dead  man,  he  cannot  concur  with  God  in  his 
 rifngfromjinne.  For  this  the  words  of  the  Apoftle  are  alleagcd  by 
 *Ef>be(:i.i.       ^' PerktfJSf^J'yhenwexveredea'iinfinnes.  M.  Bt^op anfwereth  fare 
 it  is  that  he  cannot,  before  God  bj  his  grace  hath  qHicker^cd  and  as  it 
 were  renitiedhim^  to  which  grace  of  God-man  giueth  his  free  consent. 
 Which  anTwer,  who  is  fo  blind  asthat  hce  cannot  fee  how  abfurdlie 
 it  crolTeth  it  felfe  ?  Man  rruft  giue  his  free  confcnt  to  grace,  that  he 
 may  be  quickened  thereby ;  and  yet  man  cannot  confcnt  or  concur 
 with  God,  before  he  be  quickened  by  grace.  If  man  cannot  confcnt 
 or  concurre  with  God  before  he  be  quickened,  then  the  confent  of 
 ofhisowneFr^^jfr/Zcannotb^e  the  efficient  caufe  of  his  quicke* 
 ningjbecaufe  that  that  comnieih  after,  carnrtbeJp  caufe  of  that 
 that  necellarily  goeth  before,  and  the  eftc6l  is  ncutr  the  caufe  of  it 
 own  caufe.  And  t(^isiUndeed  the verie truth,  iuftified  by  M.Bi^ofi 
 ownc  words,  againfi:  his  will.  But  his  whole  difcfci'rfe  driueth  the 
 other  way,  ihut  a  man  not  yet  quickened,  muft  by  Fre«.  will  giue 
 confenttograce,  and  concurre  with  God,  that  hce  may  be  quicke- 
 ned *,  becaufe  though  grace  be  ^^ftercd,  yet  it  taketh  no  effed  vntitl 
 our  Freewill  doc  make  way  for  it,  and  doe  adde  it  ownc  mdeauour 
 and  hdpe  to  the  worke  thereof.  Which  is  all  one  as  to  require  of  a 
 deadbodietogiueconfenr,3nd topuctoitowne  hdpe  for  the  re- 
 ftoring  ofit  felfe  to  life  againc.  Yetheethinkethtoclcerc  the  mat- 
 ter of  all  impo/Iibilitic:  for  asking  the  queftion  aoime, How  caff  that 
 
 ■  be, 
 
of  Free  will.  I23 
 
 bee  ('namely,  that  ir  an  fhouM  glue  his  free  confcnt  to  p,r«ce  yifhee 
 ,  vperethen  de.^df  he anfwerrrh,  Af at ry y on ntHJi remember  vchti  hath 
 i  6eenfaid  before  y  that  albeit  m4»  mfintte  be  dead  in  the  »Ajf  of  grace  jet 
 heeliycth  naturally^  and  hath  Free  wtliin naturali and ciui/ZaSlions, 
 But  whacisrhistoibcpuipofe,  feeing th3r^im»^//)'hccfiill  conti- 
 '  nu  -  th  3  dead  man  ?  Y^"i  h\Mth'.i  will  of  his  beetng  forttfied  and  lifted  vp 
 toahigherdeareeof  perfeUion,  cah  then  concur  and  woke  with  gr^ice 
 ^  to  fAtth  c^  allgood  rv&ri^ts  ncreffarie  t»  life  euerlafling.  Where  he  dot  h 
 V  hut  runnr  in  x  ring,  and  in  other  words  repeatcth  the  fame  anfwer, 
 /h!  flicking  fjrt  in  the  brifrs,  whrrcin  he  W3s  tangled  before.   For 
 '  -w  Js  tiiii  wjII  to  be  fortified  and  lifted  vf  to  a  higher  degree  of  perfe- 
 jn  ?  Hee  hjrh  told  vs  befcre,  bj  nrace.in\x\\2iX  togrn<;eman  mufl 
 ^   tihis  free  Con fent.  So  then  he  tellcth  vsthat  Freervillc2i\mo\  con- 
 i  :i  re  and  vvorkc  with  grace,  except  by  grace  it  be  firH  fortified  & 
 !  Tccd  vp  to  a  higher  degree  of  pcrfcd^ion  r  and  yet  it  cannot  be  for- 
 cificdbv  grace,  andhftcd  vptoa  higher  dcgice  ofpcrfccfdon  cx- 
 c-piit  fir,^concurrc  wuhgr^cc.  I  may  here  ngaineiwft.'yreturnc  v- 
 i>n  him  his  ownc  words,  See  how  vnccrtair.e  thefie^pesare  of  men 
 ^that  w.ilke  tn  d trk»ejje^  C^c.   Now  the  Reader  will  obfcrue  that  the 
 I oVxcSiio^'X'i  o\ m^n dead Oi  touchiwgFr'tewilltorighte'otifneffej^wA  i«e 
 ^■)\.\xrcthofnatHra/lFreeml/oKflyfortifiedand/tftedvp  to  a  hirrher 
 
 t\d:grteofferfeElton.    What  fo'tifjing  is  thereof  a  dead  m-tn^nnd^ow 
 lf!'o:jld  he  be  lifted  vp  to  a  higher  degree  ofperfe^i^fi,  except  lice  firll 
 ici^oucr  lifefVV'liV.  doflii^ce  by  bibiing  and  trifling  bobbe  bis  Rea- 
 der, and  make  fhcwto  laylomcthijjg^  when  indeed  to  fhcpu.pofc 
 *  fefurl*  nothmgat  all  i   The  argument  fiiM  rtandeth  impregnable, 
 n  is  not  on  ly  weake  and  vnpcrfcii:,  bur  (;/tf«<;^,not /;.i//^<r  ^.WvHit 
 M  .jl/ydeadmfin^e.znd  therefore  by  5.  ^«/?/>/e  likened  to  the  ^  Shu  "^^'f/'^T'^f'',- 
 n  -.nattesfonbeetng. dead^  whom  the  Prophet  FJi^eiu  tailed  trom  the  ^^cap  ^.&de 
 c  ad.  He  n.iiR  be  ma  Je''  aduefrom  thedead,Mo:x  hccan  concune  'j'^,''*'"^-^'*'^'^"'- 
 vMth  grace.  ^Ni^\ch\\  Af  B ifh op  conk i\c^  ot  bccanfc  he  cannot  de- <=Rom.<.ij. 
 ry,  riicretorcheennilKonfcfl-alfo,  that  as  the  dead  man  hath  !io- 
 tlii  ig  whereby  to  hclpchimfclfeto  rcceiue  life  agiine,  lo  mm  fpi- 
 j\:ai\\y  de.-jd,  ''  tnnardlyin  fotflede^id^  hath  rothing  in  him,  no  h- 
 c  1  cicor  power  o!  thc'oiile,  uheteby  hre  can  any  way  furrher  the  l''''^"^-'!^'''*' 
 
 r    •  I-  n  I  /  •  -    II       I       i>or,i.  tr.xi. 
 
 ic>.ou.-ricort  i>  OAne  lite.  Butiohlivptnemcalurc  ot  hisfory,he.\j-„«<„  ,^v»- 
 ^■'  i;  f-t^borththi*  matter  vnro  vs  by  a  companion.    A  Crab  fie''^  ''''""'^'^• 
 re  (lorlooth)  hjth  no  ability  of  it  jelfef  krtngftorth  apples  ^  and 
 
 therefore 
 
124  of  Free  mil 
 
 therefore  may  hs  tedtmeddeadiyj  that  kf*>dofgoodfrt4ite:yetiet  a  ffa»ce 
 of  af pies  be  grafted  wt  o  it.  and  it  vdllbeare  apples;  euenfo  (faith  he)  a[' 
 beit  ourfovpre  corrupt  nature  oftt  felfe  be  vnable  tofra^ifie  t  o  life  eust' 
 lajiwr^yet  haning  receitiedinto  it  the  he^auenlte  graft  of  Gods  grace  Jt 
 is  enabled  to  brifig  fcorth  the  fiveetefrfiire  of goodtvorkj. Similes  habent 
 labra l^Bucas :  zfhis  doStiineiSy  lomuft  his fimilirudes  needs  bee,! 
 cribbed  and  crofTe.  Is  the  Ciab-trcc  (tocke  dead  to  the  biinging 
 foorth  of  apples,  which  byic  owne  naturally  life  without  alteration, 
 continucth  lite,  and  giiicth  nouriture  and  incrcafe  to  the  fiances 
 and  graffes  of  applcs^j  that  arc  cngraft-ed  and  implanted  vpon  it  }-m 
 vv'hichrecciucth  nothing  at  allot  the  grslfcs  or  (lanccSj  but  iViini-H 
 eTam.T.ii.       (}reth  vnto  tbcm  that,  wherbv  they  biine  rcorth  iruite  ?  Is  this  the 
 Veiag.&ceiefiji.conQ\uo\\o\  thc  gracc  of  God  in  vs>  that  wee  guic  it  lappe  and 
 j.ea.-».Habemis  fjf efioth  in  vs  to  brino  foorth  oood  fruite  vnto  God  ?   And  yet  thel 
 •vtrittfejuefmh  Crab-trce iTOCKCin  thcreccjumgof  thencw  gratres  is  mccrelie  and' 
 *  i^eoiuftamvt-  ^,[^qI\^  pcifCnK.  and  noraftiue  in  any  fort.  The  ensioffino  thereof  is 
 
 Lit  qumdMi,'vt  I         I  I         /-  1  •  11  It       1 
 
 i^a  dicam,  raAici  altogether  ihc  worke  or  the  gardiner-or  husbandman.  Yea  and  that] 
 
 fZul£m^iuTex  t^<^y  ^'""g  ^^^^'^  ^"<^^'  "•■  ^^^^  ^'"^^^J  ^^^y  '^^"^  'f  "'^'  of  the  aockcJ 
 
 voiuirtatJimd-  but  alrop,echcr  and  onciy  of  their  owne  kinde.  Therefore  wc  mufti 
 
 ^f&pSiitl^  likewifc  fay,  :h'at  the  nature  of  man  in  the  receiuing  of  the  graft  ofj 
 
 quxfofTtt  aipra-  gr3cc,  is  altogether  pafTiuc  and  doth  nothing  thereto,  and  when 
 
 Trimfvdnitcre   ' th^ftiperflfittieofr^yaUetoufreffehtcmgcafiawajandcutofAhQ fame 
 
 fiare  virtutum,    gMcc  victh  our  naturall  powers  to  the  bringing  foorth  ot  the  fruite 
 
 rIrewt:lmJi7~  of  good  workes,  thc  Commendation  of  die  frniie  arileth  only  from 
 
 ybinmintucns    the  gi aft^:,  ftoEi)  grace  ic  ftifc  and  t'  e  power  tbcrecf,  not  bv  the 
 
 mmelndlm^le   ftocke,  b\u  by  it  fcKc,  digcding  and  turning  all  to  the  natuie  and 
 
 ratiicem  eonjinmr  qualitie  of  It  (clfc.  So  cliar  his  ownc  cofisparifon  doth  moll  eftci^u- 
 
 mnhcontra.  Eua-  ^Hy  Itruc  to  it!  engthcn  our  parr,  and  to  oucrthrow  hss  ownc.  But 
 
 gdkam  -verka-  as  he  vfeth  it,  it  fauourcth  very  rankjy  of  jic  Pelagian  hcrciic.   For 
 
 g  m'si.tIt^iS.    Pelagian  made  ot  the  power  ofnattiiCj  ^  a  fertile  a}id  fruiffnU  roote^ 
 
 t  S>ui4efi  i"'»"!ivhfch8i^toftbem//ofma»did  brttis  forth  diuerfly,  and  mi<?ht  as  the 
 
 tnt:nbone,boc<:(l,  anjjer  thereof  l;jt^  either  bee  gurntfiied  with  the  pon-'ers  of-verttte,  ay 
 
 m'^nfM    elfegrovi>\vil'dmth  the  thgr-^es  of  vice.   Whereby  as  S.  Aafitne  no- 
 
 homo  malui  vtft    tct  h ,  he  mads  one  andihs  fame  roote,  both  of  good  and  €mII  tvorkes,  e- 
 
 wJSn^fc  "^"  ^^  ^^'  f  ^'V'  ^ot'i  by  his  Crab^tr.e  Hockc  ,  costume  to  the 
 
 CIS  maU  f  '       truth  of  the  Gofpell,  and  the  doU:rine  oft  he  Atiojlle,  For  i  si  the  Gofpeil 
 
 ^tzit^Adi^  a  goodtree  ^and  an  etiill  tree  yVii6,  that  the  good  treecan^ 
 
 *}$t  bring  foorth  eHtllfrme^nor  the  cmll  tree  goodfrnite.  ''  The  good 
 
 .    tree 
 
of  Free  will  I2f 
 
 '  tree  is  a  tree  of 4  good  root,  uttd  the  euilltree  4  tree  of  an  euillroot,  not 
 1  both  oftlic  famf;  rooi.The  tree  of  a  gooAroot  isthem4nofagoodml: 
 !  ihetreeofAyietitllron  is  the  m^n  of  emlwtll,  noc  i^rovvinn  boili  vpoii 
 the  Ciab-:rcc  l^ockc  of  M.  BtfljopsFree  nt/'l.  \\  h:'rcbv  wee  urc  gi- 
 u:ntovn(ki[iand,  th.icforthc  biingin^foortliofgool  rruir,it  luf- 
 i  ficcch  not  CO  hau"  .'iny  tiling  ingrafted  in  v>,  but  we  our  fe.'ucs  muft 
 become  gruftes,  co  bcc  impbuted  into  a  new  (tockc,  and  to  grow 
 Vjvjii anew  root.  Wccmud  becngriftcdinro/ifcr  '  trtie Fine leffts  i lohA^.u 
 (j'j'-iji,  by  biin  to  hee  fnrged  froiiubc  con ii|tion  that  vvcc  haue 
 (Irawiicfrom  cur  old  root,  stid  toliuc  vvho'ly  hy  hisfpjrir,  that  we 
 m;:y  bring  foorth  ft  iiit,  not  according  to  oiir  ovNn  nature  and  kind, 
 ci'j  other  graft:s  d  je,  but  according  to  a  new  hfc  and  njture,rhat  wc 
 irc:iuc  by  being  ici  cd  vnto  hiin.  M.Bi^op  isofanothcr  mind;  he 
 \M!ihancCl)rjli  to  bee  ingraffcdvpontlic Crab-tree  P-ocke.ofour 
 Vfee  will:  hec  fceth  no  ncccllitic  to  leaue  his  ».;ld  root  to  be  engraf- 
 ts 1  ii^foCli'ift.  Aifot  ihe  p\&cc  oi  S. Limes,  ^  Recetue  the  ef7arf'ff^ed^lan\.i.it, 
 )!  j'd^,C7f.it  a.iailcthhim  nothing  at  alhfor  it  doth  not  import  in  any 
 \\»re,thac  the  woid  ofGod  ingroffed  inoutnaturailFr^'r  tr/7/,  doth 
 bring  foorth  fruit  vntoG.;d,  lautonely  tcljcth  vs  in  what  fort  the 
 wordof  Godistobe^recciucdof  vs,  chat  it  may  faue  our  foulcs : 
 nimcly,  that  it  inuH  be  inwardly  wrought  in  ourhearts.thatit  may 
 become  to  vs  ^thetmmortailfeede,  whereby  through  faith  uee  are'  i-PeM.ij. 
 ^  begotten  and  bjrne  agair:e,  and,  °  created  anew  tn  lefw  Chrtft^  which  -"  lam-^.tS. 
 is  noc  done  "^^  the  m// of  man  ^  that  is,  by  Free  mil, hut  God  p  of  his  l^^}*^^'-'°' 
 orvne  mil  hath  begotten  vs,  andtha'iro,  as  that  though  i  Paul  plant,  Eiam.».i8.* 
 and  Apollo  water^yet  Godonelygitteththe  increafe^andneiiher  he  that '"  Cor.3.<y. 
 plant  e.  h  is  any  thing, nor  he  that  ivaiereth,  (which  is  in  vainc  fpokcr^ 
 iHiethatss  planted  or  watered  beany  thing  byhisownc  Freevpill) 
 hue  Goienely  thatgi^eth  the  increase.  A-iothcr  comparifon  he  vfcth 
 ofihe  earth  f^''hnt  more  d^ad,  (aith  he,  then  the  earth  !  andyet  it  being 
 ttllcd and foxvhe ^d-)ih bring  foonh and  beare goo ily come.  Wlicceof  he 
 niaketh  application  thxiiNorv  the  tvord  and  ^race  of  God  is  compared 
 hy  our  Sauiour  to  feed, and  our  hearts  to  the  earth  that  receiue  it  JJijat 
 martieUthen  tfwe  oiherxvife  dead  jet  rewHedby  this  Imely  feed^do  yet  Id 
 plerjie  of  plea fing  fruit  ?  Where  wcc  fee  how  loth  he  isthatthe  Pela- 
 gians in  any  ablurdity  Oioiild  goc  beyond  him.  As  before  hec  made 
 one  root,  !o  licerc  hemaketh  one  ground  orFr^w/Z/^comnioii  and 
 indttfcrcnt  CO  good  iind  cuill,  and  which  a  ttrange,  niakcih  it  as  na  - 
 
 tuiall. 
 
ti6  dfFm%'ft 
 
 turalltothisf^i'oundorearch  CO  bring  foorrh  frwit  of  the  feed  of 
 Godsword^  asitisto  the  tilled  ground  to  yecld  corncof  the  feedc 
 that  is  fowiie  vpon'u,  Moreouer,of^r^<:^  he  maketh  no  other  mac- 
 r  jiu^uft.  contr.  tcr  but  the  feed,  which  is,  the  vpordofGodj  the  lm>and  doUrine^  and 
 ■Pelag.&CelejL  f;e/;(?rMW»,eucn  35  Pcbgiiis  didjnnd  that  by  this /^^<^of  Gods  word 
 Epifi.t 07.' Gra.  jFrftf  w/.' Js  tcuiued,  to  bring foith  plcnti.  ofplcafing  fruit.  But  our 
 ttambei point  S;jiiioiir  Chtirt  10  thc  Gofpcil  inaketh  foiire  forts  of  ground,  and 
 lio^n-M.  thereof  one  onely^W^f^c/W,  v\'hichisnot  good  ol:  it  fcife,  but 
 
 made  good,  hauing  nothing  in  it  whrreof  to  bring  foorth  fruit  of 
 fEfij  J.I  J.       the  iced  of  GoJs  vvordj  ^vntiUthe  fptrit  be  povvredvpon  it  from  ahme^ 
 that  of  a  mlderneffe  it  maj  he  come  a  fruit  (till fie  Id.  S  o  th  at  the  grace  of 
 Ctff^confiftcthnotin  the  feed  ofihc  word,Dutiniportethafpiiituall 
 andlieauenlymfiuence  oiche  biclTino  of  Godj  altering  and  chan- 
 ging the  nature  of  the  fojie  of  mans  heart,  ihac  it  riiay  bee  fie  to  re- 
 ceiiietbcfced,andto  trudifie  thereby.  For  othcrwifc  the  Scripture 
 tEzcch.jtf.i5.    teachcthvs,  tiut  mans  heart  is  a  ^  fiome  heart,  that  hh^  forehead  if 
 u     a.4  .4.       l/y^jfff^  and  hts  necke  an  iron  f  new ^  and  that  tobeHow  labour  vpon 
 X  jerem.  IJ.2J.  hiin  by  thc  wordotGodj  is  but  as  to  w&(h^  a^  iiy£thwptaH  or  a  Lea- 
 y  Amos  6. 1 1.     pard ,  to  take  away  thc  blacknes  andfpots  of  them  px  to  ^  ^lort>  vpon  the 
 al^^iue'pr^^  ^'^^kfi  where  there  is  no  entrance  neither  foi*  plow  nor  feed.  There- 
 de(lfam7.  cap.2.  fore  howfoeucr  the /i-ff^af  be  fo  wne,  icauaileth  nothing,  neither  can 
 mbUefiakud       1^       ju  ofj-pan  fruaifie  thereby,  vntijl  it  do  "  heareandlearne  of  the 
 
 quAm  annum  ac-  tat-  r  t  1 
 
 ctpere  a  Pacn  Father  to  Come  to  Chrtji,  ^  that  is,  vmtllit  receiueagtft  of  the  Father 
 VbrtnwtJ*"  wherebji  tobeleeue  in  Chrifi ,  ^  it  being  meant  not  of  the  very  earthy  faith 
 b  Jium  depxcaK  Atijitn ,  b  ''^t  fpiritpiallywhich  is  fa  id :  The  Lord  wtllyeeld  his  [weetneffe, 
 Tcap'x^^.TciJ^'  i^nd  our  land  or  earth  pj  all  gnte  tncreafey  as  tonoce,  that  not  by  any 
 quetrnwrenon  ^o\\Qx  o^  OUT  Free  Will  butoncly  by  his  fwcctandheaueniy  dew, 
 fpmZ!iu/dt  '  '^^^ ^^^^^  efrighteoufneffe^  ^  the  ratne  of  bleffing,  which  bee  rajneth 
 eiumfit,Do>»i-    vpon  Vi,  wc  bring  foorih  fruit  of  thc  feed  of  the  word  of  God. 
 
 €  Ofc.io.ia. 
 
 a  Ezech. j4-i^'  10.    W.  Bishop. 
 
 Hauing  hitherto  explicated  the  fi ate  of  the  ^uefiion^  and  folded  fuch 
 oblivions  as  may  be  gathered  out  o/M. Perkins  again/}  it, before  I  come 
 to  bis  foltition  of  our  arguments^  I  ivtll  fet  dovrrtc  fame  principall  places^ 
 both  out  of  the  Scriptures  and  ancient  Fathers  ^  in  defence  of  our  doflrtne^ 
 b&caufe  he  propofeth  but  few  for  vs^  and  mifapplieth  them  too, 
 CeteC4.  Ftrfiiheni  Godfatth  to  Caine :  If  thou  do  well,  /halt  thou  not  re- 
 
 ceiue 
 
Ofhyeemll,  127 
 
 ceiue  a  reward  ?  But  ifthou  doc  cnill,  thy  finne uill  prefcntly  bcc  ac 
 iheg.ucs,  but  'he  appct.tcof  irOia!!  btc  vndcr  thee,  and  thou  Hialt 
 bca;  c  dominion  oucr  it.  Heere  isflaiyie  mention  made  of  the  potver^ 
 which  th.it  euilldt^pofedmaKQ^nM: had,  not  tofinne^  tfhe  h^d  lifled\ 
 whtchvcM  {no  doubt)  by  the  ajjii^ance  of  Gods  grace,  and  on  the  other 
 fide^  that  grace  did  not  infaliibiy  dravs>hin»  to  goody  bat  left  tt  toht-sfree 
 chotcc,  rvherhet  he  ivott'd  foliotv  it  or  no.  Andbccatifethey,  who  feeke 
 •m  all  manner  of  parting  holes  ^  trrejl  thefe  words,  of  ruling  and  bea- 
 ring Iway,  as  [poke  n  of  his  brother  Abe!,  and  not  of  fnne  :  firji,  to  fee 
 their  iy.iijuitie,  marks  the  te.xt^  where  itno  mention  £»/Abel,  neither  in 
 that  verfe,  nor  in  the  next  be  fence  ;  but  exprejfe  mention  is  made  of  finne 
 in  the  next  words  before :  therefore  thofe  Prononnes  (^that  are  to  bee  re- 
 ferred to  the  xvordi  next  before)  vKufi  need's  m  true  conjlru^ion  be  re- 
 f erred  to  ftnne^  a  -:d  not  to  hi^s  brother.  Be  fides  this  ptattie  con/lrti^ion 
 of  the  text  y  S  Ano\i\\mcfolloweth  fiyinvant  were  r<?Cain,Hold  thy  lji,,-  jc^mit 
 fclfc  content,  tor  the  conucrhon  of  it  Ihallbee  tothte,  and  thou  Dd.cap.y, 
 (halt  lulcoiicric.  What  {faithhe)  (;ucr his  brother  ?  Godforbid, 
 that  fo  wicked  a  man  fhould  rule  oucr  fo  good  :  Ouer  what  then  ? 
 hut  he  lliall  rule  oucr  finne.  Se^  how  manifejtiy  that  worthy  Dolour 
 hath  nreuentedthcir  camll.  Andtftt  wire  need,  I  might  ioine  with  him 
 thAtmofi  skifiill  Father  tn  the  Hebrew  text,  S.Hierome,  *  wkointhe''inc\\ixg(,Vii- 
 perfonofGodexpotiniethitthtts  :  Becaufc  thou  haft  Freewill,  I  ad*  '"'• 
 monilh  and  warne  thee  ,  that  thou  luftcr  not  (innc  to  ouercoire 
 thee,  but  doc  ihououcrcome  (liiHC.  , 
 
 R.    Abbot. 
 
 Af.Perkjr7S,hi:f,Vnh,propofedbi4t  few  places  for  them,andmifapp/ied  ^^  n  d  ' 
 them  too;and  i  here  fore  he  will  htmfelfefet  downefome  prinapall  pla  ces,  un.DeUt.)  ^.c  i6. 
 hoth  oHt  of  the  Scriptttresand  Fathers,  ,n  defenfe  ofthetrdo^htne.  But  '^'f  "'"A"''^'" 
 '.vhatill  happehadhecat  n:  ft  to  light  vpon  an  example,  whereby  as  feciu  ziia'ear 
 y^Pijltn  noteth,  it  is  fo  numfcft,  ^  that  howfcetter  God  himfelfe  doe'^^l^l'^^iZt'eT- 
 fpea^etothefenfeofman,  either  to  hia  outward  or  tnwardfenfes,  yet  tfc'^C'C"-"^"^'*"' 
 he  doe  not  by  tmvard  ^race  rule  and  worke  the  mind,  all  the  preaching  of  '^j't'ifcreat^urlp- 
 truth  anatleih  Kothtng,  and  that  it  is  the  hoN  Ghoft  that  mttfi  worke  ^'  f-'^'-''-^'^^' 
 inwardly  y  that  the  medicine  may  aftaile  that  is  omwardly  applied.  V.,'feH[u*au'^- 
 
 tur  bumanas,  c^r. 
 necmterio  e  gratia  men-em  re^at  aftj/^i/igat,  nihil  jj^odc/l  l>omim  omnis  frxdictUoveriratit.  Tack  hoc  Dtiu,  «  -vjfs 
 mt(^K9rdu,  trtc  vsfxdifctrntns,  &c.  ti  (.if.y.Hociffum  ciim  Dem  locu.iu  c[ft:  «dCa»  g;tidciprofu(,  c!-c, 
 
 .Which 
 
12  5  of  Freewill 
 
 *>  Vrofper.  dcvo-  Which  I'sa  woil<e  whereby  God  pucicth  diffirenee  hetvftxt  thevef. 
 '•(-^^»^-!i-^-':'9-rcisofmsrcteandthe  ve(le!s  ofxvrat<>'y  fothatihe  qncftion  why  one 
 
 ijimditas  iUm  i         ^        .     .  (A\,  L       J       I  L   •  /         J 
 
 dhom  per  li-  recciueth  the  orac-:*  or  Ood  aid  another  doth  not,  b  ts  Kot  anlvueretL 
 
 cat 
 
 hin*rb:tr:j  -veUe  Ufije  yyilliKq  or  mlltna  cf  Free  will,  as  to  fay,  ovtchv  free  will 
 
 O-  noUe  non  foua-  J  *  n-         i  i  i  i  i  i    '    i       «->      i 
 
 viT,qin,iacHm~  woiild  when  CjocJ  ottcrc d  g«-ace,  the  other  would  not,  but  by  Gods 
 fiihamim  honivoi  ^^,fjt  kin"  that  ill  th?  one  which  he  workcth  not  in  i\\z  other,  who 
 
 nolle ,  xanr.n  m[i.  ,      ,  ,      ~  n         i       r  r      i  i         i  \i  I       i 
 
 dunaxum,  non  ha-  both  hatic  bj  nature  to  mil  and  refujej  hnt  netiher  hake  to  will  hm  bf 
 babonumveiie  ^y  ^ift  gf  G od',  uhcrjs  With  M  Btfhgp,  thc  wofkc  of  God  is  the 
 Ecc<!i;/.fj/>.5, //ocfamcto  DOio,  ncKhcr  doth  God  make  rne^inerencc  cetwixcman 
 ^p7£lZ\tne  3"^  ni^"»  offering  himfelfc  alike  to  all,  but  mai5  by  free  will  eithtc 
 apertii(y-n!anife-xtcc\\x\i\<^  or  rcfufma,  iTukcth  difference  betwixt  himfclfe  ando- 
 flilf'Icr^iSthcr  men.  God  hiiifelie  fpakc  toO/^,  yccwashcnot  the  better 
 eaco'jigarit&c6-^QX\\  M.Bijho^  teilcchv%  that  the  rcjfoii  was  in  his  ov\ne  Free 
 ™r/i'i;^t'wi:l,  whcrcbyiichaditinhisownepoWcr,  abisownc  lifttocoii- 
 i>eifig'tr.ite  diaci.  uett  and  tumc  to  God,  t^^wA  that  God  did  fignifie  !o  n:uch  by  fay- 
 ^c»?'J^r/«/«f  ;«-'ng  vnto  hiin,  xloAt  the  deftre  of fsmepJC'Mdbe  vnder  him^  Andhe 
 terpretetur ad  (Ijould  betXYc  do-nimon  ouer  it.  Where  he  fho'uld  liauc  hid  ref;ard 
 iTJenimrem  tn-*^^^  proofc  of  his  do6tf  Inc ,  "  to  make  choice  of  fUine andn:antfe[l ^U- 
 telitgi  mnpof.  ^es^  as  i".  Aufliiii  r u!  c  iSj  not  offncb  m  behgjigurtitiue  or  obfcure,  may 
 taql!z apnulfimi'^^  ex^optr.dsd  and  ta^tn  dme>Jly.  There  are  Ihndry  cxpofitif.ns  of 
 dtcU  fmnt,  /»»2^  this  plucc  dciiucrcd  by  ihe  aticient  fathers,  and  therefore  there  lis 
 dGtncfl.i'^.  nonsctOitic  tovrgevsto  take  thatexpofition  which  he  allcdg^th. 
 '  chryC-f^  Gcncf.  ^u^  Chryfoflome  cxpoundeth  the  place  acccrdin"  to  the  true  mea- 
 
 hom.iS.  Ne  putet      .  .     ^■'      •     ,         An  i        A    t       r  \        r  r  i 
 
 i/c^  f««w<?iw/-ning  thereof,  that  Uodhamng  by  "  inc  larrcphraleof  lp(eLh  con- 
 {att4s  fim  f^c^ifi-[^\[wxc6  bcforc  thc  fijperiori-ie  of  thc  huibasid  cucr  his  v-v  ifc.  doih 
 
 Cium  »b  pr.t!utm\.  irri  r  •       ■  it-'  r  t         tn  • 
 
 wmf?;.',/;v:'n7^jhcrreyccldtothc  nrh  borneaiupcnonne  and  k:nde  ot  Lordlnip 
 Manonern  ^ccepX^^^  ^f,^  jp|i  ^fj-js  fcreflirep,  vvh.'ch  hccic  he  fi'^mfictft  to  Catn,  hec 
 
 turn  habuertm  olA  ■     r  ■  ■     '  \  •  r  i  r      rr        - 
 
 /rf«4««f<;/,rwww,  would  not  mrringc,  togiutnimoccanon  that  way  or  ctrenle  to- 
 ■quojidcoprvvatr*  yy^rds  his  brother,  houfjeucrhee  accepted  his  brothers  facnfice 
 vi^g'mti4.-.e digm- better  r hen  \vs,  albeit  tcady  to  accept  his  facrinccalloiThccorrc- 
 SJi;  lvi'*&  ^^^  '"  ^^'  ^'^^  ^«f^  ^s  ^'^^  brother  did.  '  Thin^e  not^  tha  becaufe  I 
 tgo  i'lUprofcnvii  haue  refttftdthjjaerffice  becaufe  of  thy  Corrnpi  minde,  andhme  accept 
 '%l'rTit''r£7o'-'^^^^^J  ^rotherf  facnfice  becaufe  of hi<  upright  ar.d found  he^rt,  there- 
 nx,v:ritn\imeiidfore  I vftll de^YiHc  thee  oj-  ihyfupsrioritie,  a»dt(jk^e  a'v^y  from  thee  the 
 \V°u!pf!':ndoml.  honourofthy  btrt bright.  For  albeit  I  ham  honoured  h;m^  afid  haue 
 naberis.  .^tq.poft  acciftedhts  gtfts,  yet  bis  tHrniMg  (hall  bee  to  thee^  andthou  (halt  haue 
 mno"vt  pJmo-^^^'^^''^  ^^^^  ^^^'  A»d albeit  thou  haft  fimjed,yet  Ijeeldthse  to  eH» 
 gtKixure  primie-  toy  thcvriutkies  of  thy  birt  bright  j  and  doe  aptoint  that  beefhallh  vtt^ 
 
 piji  gaide.is  ,  i!-  '  "^  -^  o     *■  ii  , 
 
 lKni(iuep4b  tui^o^ejiate  &  dotninione  ejje  iuleo,  "*^, 
 
of  Frei  will.  1 2  9 
 
 dif  thy  power  Mud  rule,  Againft  this  cxpofidon  M.  Btpjop  giiieth 
 anexcepcion,  that  there  is  no  went  ion  of  Abel^  neither  in  that  verfe^ 
 nor  in  the  vcrfe  n/fxt  before  5  but  exprejje  mention  Is  made  offin*?e  tn  the 
 nexftvordibehre  :  therefore thojepronotines  {th.it  arc  to  bee  referred 
 to  the  next  ^ords  befoj^e)  muft  needs  be  referred  to  finne,  and  not  to  hi^ 
 brother,  {3iic  ifhis  skill  liadfeiu-^d  him  tocon(ider,ihac  die  Hebrew 
 vvorJ  ihcrcf(.r  ^  fane  is  in  the  ft  mi>me  gender^  and  the  pronoiine  f.n^5::^finnr 
 rclatiiicsinthe  ^  mafcHline  gender,  hec  would  liauc  icailied  there-  R.imvi-nthc' 
 by  to  except  cigainft  this  exception,  andrachcrfjy,  that tlic pro-  or'bTs de^rc^' 1 
 noiMc  rel;'tiues  mu(i  n;cdes  bee  referred  to  his  brother,  and  not  ando-.oucr' 
 tn/tnne.    And  Co  the  Grccke  Tranflatorsclidtjkc  it,  ^ihetHrtin^^"^' 
 of  H I  AffjMI  bee  to:hee^^c.  So  doth  Anas  Mo  .tanm  tranfl'itc  it, 
 
 M  <t  avrg;^ a 
 
 oit/nc. 
 
 being  hiinfcHea  P.ipjI^,  yet  that  way  incomp.trably  morcfaithruU 
 tiien  commonly  Papifts  are,  The  dcfire  of  H I  M  PjaII  bee  to  'thee^ 
 t\^zihfn\it\y  \iO\NCT^afjdthoti[ljAlih,iherrile  oner  HlAI.  Another 
 exception  he  taketh  fromi'.//«/?/>.Jexpontionofthofc  vvords,v.  ho. 
 not  acquainted  with  ibcGrtckc  and  Hcbrtw  Text,  and  finding 
 in  the  Latine  the  pronouncs  ctiu  zx\\illiui  indifferent  to  the  mafcu- 
 Imc  or  feminine  gender,  not  thinking  it  fit  in  fucli  meaning  as  hce 
 conccnjcd  thereof,  to  atribute  to  C74/«  a  dominion  ©uer  his  bro- 
 ther y^^r/,con(lrueth  the  place  as  touching  ,'?««tf,anddeliuercih  two 
 intcrprerations  thereof,  I  ut  no  way  according  to  A/- Biihopsmca" 
 ning,  norany  way  fit  tofcrueliistuine  ;  tl  c  more  leaudly  doth  hec 
 deale,  to  make  .y./^wy?**  the  patron  of  an  opinion,  which  a^appca- 
 rtlh  in  all  this  difcourfc,i'e  did  fo highly  and  inwardly  detcll.  One 
 expohtionof  his  is  iti  the  reading  of  the  words  thus:*  Ad  te  coKuer-  i^ugu/i.de^uir. 
 (to  eit44  fit :  let  the  co-merting-  or  ttdrmno  oftt  bee  to  thee,  and  thoHfhah  ^"'  {'^-J-  ^"P-l- 
 rmeonertt:  as  willing  hmi  to  turnc  iot6  (tnnevpon  himfelfe^  to  accutc  advonuyem  con- 
 him^elfe  thereof,  to  krioxv  that  hee  veatnot  to  attribute  his  fmne  to  any  '"•^/»«'w #  d<- 
 otherbht  him^efje,  and  therefore  not  to  defend  it,  but  to  repent  and  to  m,!/,  a/ fjcnt 
 d'h pardon  oftt^  andthatthisrvasthevpaytoftibdueit,  and  to  become  r«"«'«/'i^'f-^-w« 
 
 'n  r        ^     ?        x-^      .  1    r  1   ■  ^  >  r  •    ■       '         *  d.terc  ijltcd p:c- 
 
 mAJter  of  it.   Tnus  Cjon  len  him  not,  as  hec  laith,  Without  a  com-  c.i:,&c.  Tunc 
 m  wdement  tfifi  and  holy  and  oood,  but  in  him  n^uctbcxamplc.as  was  '"''■'»  '"'^'^-j"'^ 
 icforc  faid,  how  the  conimandcment  auaileth  nothing  from  zhc  ui  fibmo,,  dife». 
 injuth^fGodhimfelfe,  where  hoc  himUlfe  vvorkcthnotvvithin,  ;J''''^JJ,^'^'^^^^^^ 
 har  which  hec  commandcth.  To  th  s  agrccth  in  cftcifl  the  tyi^o-  fubucoitjC-c. 
 •mo'Aof  Ambrofe,  though  taking  the  words  by  way  of  accufati- 
 jn,  which  Aajlin  conlUueth  by  way  of  precept  or  cxi:ortation. 
 
 K  'The 
 
1 5©  Of  Free  mU, 
 
 t^mhr.de  Cain  ^  The (f»ftejaith God,relurK€ih  ipon thee  which^etrgtt  cfihee,  Thtu 
 in  tt  reumitur  haf  not  wherein  to  hlame  necejjitte  more  thettthtne  owne  minde.  Thy 
 oimtnqmi  ate  xvickcdvcfle  is  tftr»ed  hAche  vpon  thee  i  thou  Art  the  beainner  of  it, 
 in  quo  ntcejfitate  Rtghtljdoth  heepiy^  thoft  art  the  beginner  of  tt ;  for  tmptette  ts  4  mo- 
 m<iiuquh.mmtn-  ^^     ^r  ffmes,  jjc.  Tbus hcc iiiakcthGod in  thofc  words to  accufc 
 
 Urn tuam armw.    ^         '   r  r  . i  /»    •      -r^  .1,  r 
 
 In  te  retorquitur  CutH  of  unnc,  Pot  CO  attribute  to  ^<«:«  Fytf^ww/torconuertmgvn- 
 ^^nm^TiUime"  ^^  ^od.   The  o:hcr  expofition  o{'  Au[lin  is  in  reading  the  place, 
 *Beneaixjupi»- '  Adte  coMterfio  eim  erit  ,&c.  The  Conaerting  or  turning  thereof  (hall 
 'S>iimpkt^mx-  ^^  ^° ^^^'^ anhhoHpjalt rule otier it,  vndcifk^ndmgfnne to  be  meant 
 ttrqu-edamejl     oicarnalico»cffpijcence  or  /ufl^  and  makin^  the  conftruiftion  tl.us, 
 t^^^iT'^^'tpra.  t^2t  rvhen  carnAl concuptfcence  is  motied  or fttrredto  commit  any  melted 
 Cumcom>no-aftt-  thiyig^ifamanreft  andharke»  tothe  Apofi/e,fajffKg,  Let  not  fin  retgnin 
 'nJuTadiufiT'  J°f*^  mort'dl  bodies',  gme  not  your  members  weapons  efvnrighteotijneffe 
 fsrperamcotnrmt-  vntofnne,  then  it  being  tamed  and  oner  come,  is  concerted  a»d  turned 
 \7cJTrl  tfplcio  f"  bsinfubieBionto  the  txinde,  that  reafon  may  haue  the  rule  and  do^ 
 diQemi,uieeshi.  fr,tnion  oner  It.  Tiicrcfore  be  taketlvit,  as  ifGod  had  willed  Oain  to 
 ^"lirJeJem    "giu^  ouct  th.1t  which  by  liis  owne  wicked  defire  snd  liift  he  had  in-  . 
 domtt^&vi&a    tended,  andifhe  did  rcfiftic^itfliouidturneand  yccldtohim,  and 
 pfbdnl'r.ttiodo-  whilcrt  It  wasHoc  fuffcred  to  workc  without,  it  iiiighc  becthe  htv- 
 mn:tur.  tcr  accuftomcd not  toflirrc  within.  Profoer  brif  geih  tiick  latter 
 
 m  Pro/pet.  (/^vo-cxpoficions  all  into  one,  as  if  God  had  laid  to  Cam,  ^Thisi^  thy 
 cat.ientM.z.ca.4.  crrourandthj  finne  -.  he  quiet,  and  be  not  mooned  acainfl  thy  harmleife 
 
 Jur.ihtc c^ror  (ft,  .        ,  ^1        ,        1     n  1       i  1  ,      ^,,  ,  ■ 
 
 xuumqwwcatum.brower  ;  rather  lei  th)fin»e  te  chargeavpoK  thy  Jeife  :  yteldnotto  it 
 Siuie\cc,tx  no'i  in  ^fj^^  ^^  Qj6tild  retqr.  tn  thee  .but  dothou  take  on  thee  the  dominion  <Jr  rule 
 
 -tnfofitem  tratrem  '  ^  ,        n     1  ^       r       t  1     j  .1/ 
 
 wiHcri:xi  tepoti-  oucr  it.Bj  repent  tng^tboH  jhait  notgoetoany  farther  wirk^d'ies^'O'  thgH 
 
 us  tu^n>^a raw-  ^^^/^  ^^  reformtdty}  that  ^vberein  thou [halroricue  that  thou hafl  offen- 
 
 ngntimtnUiiircdedme.  Thus  heere  is  counlcll  and  conim3ndcmenttoC<«/w,  but 
 
 ^Ipfum'fumtL    "^  afl'ertioi^  of  Tree  will ;  srid  by  Cains  going  forward  in  Ins  wi«- 
 
 minaxim.vani-  ked  coii  fc,  wcc  fee  that  F>ftf  »i//auailethnotb  ng  to  trucobcdr- 
 
 ^i'fmZTiTcLm  <''">^^'  and  keeping  of  Gods  commanderaent.  Now  then  that  M. 
 
 po%rdienu&  <-i>  Bifliop  Can  findc  nothing  in  Juflin,  let  V5  fee  w  hat  l^ierome  hath  to 
 
 dSSaufji  mm-  i^i^'fi^  Cuins  example  to  be  the  maintenance  oi Freewill.  Hierome 
 
 daberii/  hath  iiidccdc  the  vvotds  and  rxpofitioii  which  hccallcgeth  :  "Str- 
 
 M'ai"t>i Gene'f. <^^«/^  '^<?«  ^^^I^ ^^^^ ^'Uly  ^ admom^fj i\nd vearnc  thee,  t hatfir.nedo not 
 
 ^ia  hhm  a^hi-oiter-rule  thee,  but  that  thou  ouer-rule  f.nne.  Bur  that  this^neither 
 
 ^nl"mZ'ax^  hclpcih  him,  nc^r  huf  tech  vs,  it  will  cafiiy  and  plainly  appeare,if wee 
 
 ti*>».£f  rupee-   confidcr  what  tvas  Recorded  bcfove  betwixt  him  and  vs.  For  wee 
 
 dcnie  not  Free  mil  in  morall  and'ciuill  outward  a^^ionS;  as  haih 
 
 bccnc 
 
of  tree  w/ll.  1 5 1 
 
 beene  before  acknowledged  by  him.  For  in  vainc  were  education /^f^ 
 andlavvcs,  and  exhortations,  and  ail  precepts  and  diredions  of\ 
 life,  iFtliercwcrc  not  left  in  man  a  power  to  conforinc  himfclfe/ 
 cutwaidly  to  tlic  prefcriptions  thereof.  God  hath  left  in  nature/ 
 ' fome oHtrvArdmoJi lineaments y  fome  vnpcrfcd^  fLadowcs  and  per- •-^'^•'fe/?'>.  cV 
 •  irai(ure  of  his  image,  for  the  preferuing  of  publikc  order  and  fo-  tfySfl)»  ^m- 
 cicticamongrt  nscn,  which  could  not  ftand,  if  men  for  fcare  oi  w* /.ww^rwt  ,»«- 
 fliame,  or  other  rcfpc(5ls,  could  not  containe  and  bridle  ihcnireluesfrtl/wi^vl' 
 from  thofe  mifchicfcsand  villanics,  whereto  corruption  of  nature  ^"f '^««'"»<fw<« 
 doth  incline  them.  To  this  thewordsotH/^owtfarc  to  bee  refer. '/-^'r** '^'^ 
 red.  For  Cain  was  p  now  contriuino  and  plotting  the  murder  of  his  9"^"'<"«''"'-  <^''- 
 brother,  increwasnow  no  law  to  tcrrine  him  from  the  accompli-^,//  vc  ««.  ,w^ 
 filing  oLthat  which  he  had  intended,  but  God  himfeUc  taketh  vp-  2"«'"»'«'^'»f* 
 on  him  to  fct  before  him  the  honour  of  his  fac^,  and  to  reclaime  wr,  &a 
 him  from  proceeding  any  further.  Jt  thcrforc  we  doe  with  Hterome  ^  ^'"^^^'J"^ 
 Fcfcrrc  the  words  heeicqucrtioncd,to  finnc,  God  fpeakcth/o  Catn  abimti'oquhd 
 to  thi5  cfFcdl  :  Why  art  thou  fo  much  offended  that  thy  brother  'iiC!tur^!!lir^& 
 bcttei  accepted  then  thy  fclfc  i  Why  art  thou  thus  mooued  with  ideoamuvcria 
 cnuie  towards  him,  and  intcndcft  mifchiefeagainfthim  ?  If  chou  "^"""'* 
 docfl  well  as  he  doth,  alTure  thy  fclfc  thou  fliafc  be  accepted  as  well 
 as  he.  But  if  thou  doc  wickedly,  if  thou  goe  forward  with  that  hor- 
 rible villaiiie  that  thou  hart  conceiucd,  know  for  afilretic,  that  thy 
 finnc  lliall  lie  waiting  for  thee  at  the  doore,  andfliallneutr  ceafc 
 to  attend  and  follow  chee.  till  it  hauc  brcuoht  vpon  thee  iu(l  re- 
 uenge.  Wherefore  I  aduife  thcerogiuc  oucr,  bridle  thy  palfion, 
 bemafier  thus  farrc  of  thine  owne  affcd^ions  j  letnotcnuiccarric 
 thcc  forward  10  commit fomonflious  and  vnnaturall  afatfl  :  it  is 
 yet  in  thine oune  power,  and  therefore  fby  thy  felfe,  anct  giueno 
 further  way  to  this  b!<:)iuiy  dcfignemenr,  to  be  (brric  when  ic  is  too 
 late.  Thu?  much,  and  no  more,  doc /-/^^r^^w^j- words  exprc fie  vnto 
 vs,  and  wee  doubt  net  but  C4w  had  Fr^tfir/// as  touching  commit-i 
 ting  of  this  crucilnd:    For  if  fomemanhadiiood  m  his  way  with  a 
 fword  dravviic,  to  Hay  him  it  hcefliould  attempt  the  killing  of  his 
 brother,  who  doubtech  but  chat  ir  would  hauc  made  him  hold  his./ 
 hands  ?  whjchhec  could  not,  if  heehnd  not  had  in  him  power  and 
 libcrtictoforbcaie.  And  i\  At  Bi/hap  mcinv.  no  more  wheti  hec 
 (pezkctU  of  Cains  p0!vernot  to /in  .e.  tf  hee  h(>d  liped,  wc  would  ac- 
 knowledge the  fame  with  him  :  but  he  would  hereby  prooue  a  Free 
 
 K  2  vfill 
 
15  2  of  Free  will 
 
 mlltogood^  whereto  hee  faith,  Cain  hai  the ^.04tice of Godt grace ^ 
 which  yet  did  mt  infallthlj  draxv  him  to  good,  hut  left  him  to  his  free 
 choics^vpheiher  ha  rvait/d  folloxv  it  or  not.  For  proofc  whereof  there  is 
 no  Qiew  of  any  fyllable,  cither  in  the  text,  or  in  the  other  tcftimo- 
 nies  which  he  hath  alleged.  For  as  touching ^r^cf, wee  findehecrc 
 'l^^fcmrdms  "O"^  tut  that  vvhjch  the  Pelagians  fpakc  of,  to  counfcU  and  aduifc  ' 
 tpiji.PeUg.hb.\.  him,  whereas  the  true  grace  inwardly  v^orketh  whatfoeuer  out- 
 2ttCf«;;'^v3i-dly  is  counselled  or  aduifed.  And  whereas  he  faith,  that  grac'e 
 credtreinme.      ^gifj  „ot  ifjfaiithljf  dravp  to  good,it  is  truc  iildeede  of  his  Pelagian 
 S'/sf^i/S  grace,  which  confiftcthoncly  in  the  c^ww^«j3/<?wf»f  ;  but  the  true 
 aiiitdqudm  donU  oiacc  of  God  doth  infallthly  draw  togood  ^NomanSAkh  our  Saiiior 
 Z^Tcldft m'"'  Chn^^cancomevntome,  uhatistojaj,  beleeHeinme,€XceftnijVa- 
 hri^nm.  thervehichhMh  (entme  dr<i\x^him :  ^a\^y'\m^oxi\x\%x\\?x%\\i\\zx.i\c 
 
 ca.t.le;it.!i.i.ca.9.  drawnc  otthe  Father  do  come  vnto  him,  thans,  do  belccuc  m  h(m, 
 G^imn  crediint,  \j^c3iii(eUo  h  dratrne  of  the  Father  Vfjto  Chrtfi^  k  toreceineagift  of 
 «/^/^  '  'the  Father  xvherehy  to  heleeue  in  Chriji-,  [o  tha^thcy  which  beleeue  nit  ■ 
 
 fi^/ig.epijl.ioj-  ^yg  fifff  drarvne  at  all    Therefore  our  Sauioiir  addeth  in  the  next 
 iifivulr,faat:fi  yNOt^%Enery onc that heareth Andlearneth efthe Father ^i\\2.t'\Sy eue- 
 mnriuit^noHfaiit.  jjc  one  that  thc  Father  drawcth,  commeihvntome.  Now  M.Bifbo^s 
 X  Jdem  de  xtiit.  drawing  leaueih  a  man  at  his  free  choice  whether  hee  will  follow  or  not, 
 ■  f/i,fl:^J'lf;flZ  He  faith  as  the  Pelagians  did,  "  Ifhem/l,  he  d  thfo;  if  he  wtllnot,  hee 
 ■  mo  cye/itfu  e(l,  &  doth  not :  ov  35  the  Donat  rft>?,  *  If  he  will. he  heleeueth ;  if  he  Itfi  not. he 
 ^cimity"-f>Mn  ^f'^^^f*^t^  ""f  '  if^^^  ^'^'^>  heperfenereth ;  if  he  will  not,  he  per/euereth 
 •vuh,fion  creiit.    not,  Thcfc  wci'C  the  progenitors  and  prcdecfrflbrs  of  his  faith.  But  \ 
 Vdl7.'ub.l^"^Mii  t\\^^^^^  dr  awing  gr^ue,  findinga  man^  reffimg^drawingbacke^vn^^ 
 trahtutr^nanf^on-  willing^  perjecutmg  the  faith  as  Panldidij,  ^  connerteth  his  will  to  thel 
 *retr7aln[&  ur-  f^^^^^  J  ofvnwillifig,  tt  makfth  him  willing ;  ofrefifiing,  it  maketfj  hitru ' 
 duf,  ant  tniittia  confeMitHg  ;  ofanoppugncr  efthe  fiith^  it  ma^eth  htm  a  loner  thereof. 
 fiiig!Tont.du.ts  Let/l/.^//io/>ackndwledgethi.^y<«c<r,  ifticc  will ipeakcof^r^c^as 
 epfi.Peiaii.ii.cA9  thc  Scripturc  fpcakcth  :  this  ii!  the  onely  truc  grace ;  and  this  grace 
 Tam-voiebttfEt   C^/i*  was  ncucf  partaker  or,  and  therefore  being  Icrt  tohisownc 
 tamcnnemove^    Will,  hcc  did  Hot  what  hcc  mfpht  haue  done,  in  eiiiine  eare  to  the 
 
 }iit  nifi-veut.Tra-  .  t      \  i  •  i-  r  ^^      t 
 
 birurcrgomins    Warning  and  aduicc  that  wasgiuen  him  or  God. 
 
 fvodis  vt  vcUt  ab  • 
 
 iUo  qui  »9uit  intra  »'« ipfts  bamnnm  cordibm  operari,  hoh  vi  homines  quodjieii  nonpottfl  nolen^ts  credoHtt  f*i  *f  voltjt- 
 
 tes  extulcmibmfiant,   Et  ltb.^.cap.9.  Ex repitgitaStibiu  ccKftntiemes,  ex  oppugnantibtu amafites.  • 
 
 II.    W.  Bishop. 
 
OfFreewtt,  t^j 
 
 II.    W.  Bishop. 
 
 The  fccond  ^  takenoutofthu  text  of  Dent.  J  call  tiiis  day  (/i/rA  c«p.jo.»t. 
 Mofa)  hcaucn  and  earth  ro  witncflc,  that  I  hauc  fct  before  you, 
 h|-e,  and  death,  bencdid^ion,  and  malcdidion,  therefore  chufc  life, 
 that  thou  mnift  hue  and  thy  feed.  Which  words  tverefpoken  in  vaine^ 
 ifithadnotkeene  tnthetr  potver,  by  the  grace  of  God^  to  hnue  made 
 choice  of  life  :  or  if  thdt  grace  wottldhane  made  them  doeit  tnfalUblte, 
 withom  th  eir  eon  feat. 
 
 R.  Abbot. 
 
 MofeesCaixh,*  I haue fet before yotihfe anddeatb,  (jrc.   Therefore  ^Dcnz,  10.19. 
 chufe  life  that  thou  maifi  Ime.  'Jhefe  words  ^  faith  M.Btfhop,  were 
 ffoken  in  vaine^  if  it  had  not  beene  in  their  power  by  the  grace  of  God,  to 
 haue  made  choice  of  Ufe.  Wherehce  ihll  gocth  on  with  his  Pelagian 
 deuice,  ycelding  no  more  iograce^  but  onelic  adiuuarepojfibtlitatem^ 
 to  helpe  the  power  of  man,  thit  whereas  the  powerofmanisnotfuf- 
 ficicnt,  itmay  by  grace  bee  made  ahle  to  »w<?j(^<rfAtf/ff  of  (tf*  y  but 
 yet  fo,  as  that  ftill  it  rclkthinthewill,  whethertomake  vfe  ofthis 
 psu'crornot.  Bucby  the  true  ^r^f^  of  God,  man  not  onely  hath 
 power  to  chufe,  but  '\i\dec6doth  chnfethewayoflife.  And  although  c  J^'a  .T.'/^!* 
 man  haue  no  power  in  himfeifc  whereof  hcc  can  mnkc  vfc  to  miike  **  J-Tim.j.iy. 
 this  choice,yetthe  words  ofGod  are  nor  therefore  fpokcn  in  vainc,  fEpiiV.V.'y.' 
 becaufcthc  word  &  the  preaching  thcrof  is  the  inrtrument  where-  '^la.ij.n. 
 by  God  workcth  in  man  to  chtife  life,  whilcQ  through  the  fpiritcit  1  i/rcnMMo. 
 takcch  t&c&.^  accordwgto  the  purpofeandgrace  of  God.  Hee  faith  by  ''J'h.'j.itf 
 the  minifterieof  the  wovd,  chufe  life,  and  by  his  grace  '^  openeththe  c^KgiTisb.i.'ci,. 
 heart  to  attend  10  ihu  which  he  {ihh,zn6  in  the  meane  while  '^  gf,9h>^Deotfivt 
 ueth repentance,  '  gtueth  ftiih^^ giueththefpirue  ofwifedomeandre-  eUg<ir  & po'gM 
 uelatton.  ^  ftuethtoknouethe  myfieriesof  the  kinodome  of  hei7MeMk-^^''f^'^'-^^  ^ 
 
 1,      .  II  ■  I     I       r  ,  J,     I  .      ,1     ■  .       ■'         /        ~  foliCmtra  onoie 
 
 "gtuethanetvhtarty' gtfteththe  feareofGod,  and  all  thmgs  \y/hfrc- ti(c7ionfm de .'ibe- 
 inconfiftcth  the  choice  of  life.  He  {mh^chnfelife,  hur  fo,  as  ihar  hce  roarkmovtKi. 
 
 II      L  1"  -V-     /  I     r  /til  ftrm  inuiUtjJt- 
 
 tcllcth  vsailo,''  leh^Menoichojenme^OHt  1  hanechofenytu,  asif  hee  vtciHtnmutw 
 fliouldfiVitharirisnotbyour  Free  wilL  hut  by  his  chufino  of  vs^^'T'"' m"^"*'' 
 that  wee  make  choice  of  him.    '  It  isofGod^  laith  Profper,  ih,it  man  cU(.t,Mt,cr(. 
 mnketh  choice  ofthewaj  ofGod,andarifethfi-om  his  fall ;  and  agamfl 
 aUele^ionorcboice  proceeding  of  Free  Will  inuinctbly  rffficth  the  fen- 
 
 K  3  tence 
 
1^4  offreewiU,  _ 
 
 lnl!^i^f!l*^ftenceoftheA^ojile.fayi»g,  TVhofrparateththce  f  what  baji thou  ttjAt 
 
 <juofi,fabtUo^1tii  f^g^  Ijaj}  yjgf  fgcciufd?  M.Bt[hop(iii[\,M;Frcem/l,m]f  choice  hath 
 
 ]'o't'^7o!!domT  made  differencebctwi^ttnce  and  another  man ;  bccaufc  when  God 
 
 uitgmd  donaun:  ^^^^  ofFct  of  lifc  10  vs  boih  alikc ,  I  by  Free  w/Z/madc  choice 
 
 ^yjdtm.dc per-    thcrcof,  and  hec  refiifcd.  But  iheApoftleteliethhim,  no.  Ifhcc 
 
 ^inemfnnm     ^^^"^  "^^'^^  choiccof  Hfcitis  HO  workc  of  freetPill,  it  is  a  thing  rc- 
 
 eU^nhdnnu-   cciucd.  "^  Ofwhom,  faith  S.yift/}tn,^ut  cfhimrvhohttrhnotgtu^t' 
 
 T"j  ,  .,77 .«,  anotherthat  which  he  hath  qiuen  vnte  thee  i  fVhs,  as  bee  ajfo  artfwc- 
 
 yocattontfikal-  rcththc  Pelagian  herctikc  obicdting  the  fame  place,  » tniptreth  the 
 
 %'!u!li:%%  ^'**'  fvhereby wechufe.  Ke  addcth  further,  that  vaintrly  it  fliould  bee 
 
 lit  eidim  legi  at-,  fajj  ^  Chufe  l*fe^  if gTAce  would  hatte  made  them  doe  it  infalhbhe  with- 
 
 "'SmSlTien^Ti.  oHtihetY  C0»fe»t.  WhcFC wcc  may  wondcrathisabfurdcmanncrof 
 
 p  BcrncriiM gra.  fpccch.  Who  was  cuct  fomadd*c,asto  fay  that  God  makcth  aman 
 
 ^OT^frT/Jr^*^  to  chufe  life  without  his  con  fen  t,  which  is  the  fame  as  ifhcc  fliould 
 
 fiftfujab  ij'fo  fit^  fay,  that  hec  fhould  make  him  confcnt  without  confcnt,  for  bow 
 
 £(^w«^iS' fliould  chufi  ng  be  without  confcnting  ?  Wee  deny  not  eonfent^  but 
 
 fHeconfentieme.  wcfjy  with  S.  /iuftinCy "  It U  Godwho  Ij  hisfectet cahng worketh the 
 
 'yiiiL  7efidmim  mind  of  man  togine  confcnt.  Wc  fay  with  S.  Bernard,  p  Confent  is  not 
 
 xttum  creat,&     of  man  himfclfe^  bnt  God  maketh  a  man  willing^  that «-,  confenting  vnt» 
 
 f7Jfir^»em    hU  wHl.  ^  It  IshU  deftfc  of  thee  ^  that  eattfeth  thy  deftreafbim^andthat 
 
 admitTereiy^e  cfl  ff^^^  ^^^  forwardto  receiHO  hu  word,  it  commeth  of  his  forwardneffe  and 
 
 mtn'i:pfe  (eft  tnat  ,     n  ■  I 
 
 i».'r4rf.  hajtmg  to  enter  into  thee, 
 
 12.     W.  Bishop. 
 
 f'mo  thefe  two  places  of  the  old  7efiaiKem[one  vnder  the  laxo  of^i^ 
 ture,  and  the  other  vnder  Mofcs  Uw)  let  vs  couple  two  more  out  oftht 
 new  Tejiament, 
 
 Thefirftmaybeth&fekindwordsofour  Satfiourvntothe  lewes  :  le* 
 M»t.jj.  fufalem,  lcrufalcm,&c.  how  often  would  I  haue  gathered  together 
 
 thy  children,  as  the  hcrnc  do;h  her  chickens  vnder  her  wings,  and 
 jthou  wouldiftnot  ?  ff^hfch do p/aine/y demon/irate,  thattherewasi 
 want,  either  of  Gods  belpe  inwardly,  orofChrtftsperftvafon  outwardly^ 
 for  their  Conner  (ion  :  andthat  thenbole  fault  lay  itttheir  owne  refufwg\ 
 and  wit  bflandmg  Godsg  raee^  04  thefe  words  of  Cbrtfls  do  plain  elj  wtpm 
 »efi,  And  thou  wouldcfl  not. 
 
 R.    Abbot. 
 
 l^M^Bifhtf  were  put  to  theframinoofan  argument  from  thk 
 
 place. 
 
df  Free  mil.  i^^ 
 
 place,  and  to  bring  in  this  condufion,  that  w^w  hdth  Tree  will  tt^J 
 emnert  And  tmne  to  God,  I  fuppofc  jc  would  trouble  him  veric  forc.l 
 The  words  do  rather  imporr,ihat  howfoeiict  Chrift  himfcIFc  be  a- 
 mongft  vsand  fpcakc  viito  vs,  yet  our  Free  Jr/Z/auailcth  nothing' 
 to  make  vs  to  hearken  to  him,  butwccftillrcfufeandrcbcll,  vntill 
 God  do  workcii  in  vs  to  obey  and  to  hearken  to  his  call.  And  thus 
 Mofet  rogiuearcaron  why  the  people  oflfracl  profited  not  by  the 
 fight  of  fo  manifold  figncs  and  wonders,  which  the  Lord  had 
 done  before  them  and  forthcm,faith,»  The  Lord  hath  not  giuen  you'' ^t^f'^r-i^ 
 an  heart  toferceme.,Andeies  to  fee,  and  caret  to  heare  vmo  this  day. 
 Chiift  fpeaketh  thofe  words  out  of  his  humane  affcdion  j  hec 
 fticwcth  his  louc  towards  them  as  man,  hf  efignifieth  his  paincs  and 
 labour  bedowcd  amonjE;{t  them,  and  what  occafion  hce  had  to 
 complaine,  as  f/47  had  foretold,'*  IhauelaboureiLmvaine^  I  haue '' ^Cii-^9A- 
 fpent  myfirengih  tn  vaine  &for  nothing.  The  words  do  no  more  im- > 
 port  Freevcili  then  all  other  places  of  Scripture,  that  doc  dcclarcof 
 and  fet  forth  the  rebellion  of  mans  nature  againft  God.  But  yet: 
 M»  ^//^c'ptcllcth  vs,  that  hereby  itislignified  that  God  vfed  all 
 meanes  that  concerned  him  for  the  fauingof  them,and  they  by  their 
 free  p^iZ/crolfed  his  purpofe  hec  rein.  The  w^r^//,  faith  he,  do  plainly 
 demottfirate  thai  there  was  no  want  etther  of  Gods  helpe  inwardly ^  or 
 0f  Cbrt(isper/wa/ton outwardly, for thetrconMer/ton.  Buttheydoe  not 
 dcmonrtratc  fo  much,  yea  by  diuers  places  ofihcGofpell  wee  fee 
 they  are  vcrie  farre  fi-om  thatdcmonftraiion.  For  if  there  wanted  no 
 ittward helpe  for  their  conuerforij  how  was  it  faid  by  our  Sauiour 
 Chrift  ,  *  Thouhaji  hidthefe  things  fromthe  wife  and  prudent  of  the  <tcaVM.*». 
 World:  *•  7e  thetn  itisnotgiuentoknowthefecretsofthekingdomeof*^"'^'^^-^^* 
 heauen  :  •  nUthwgs  are  to  them  in  parables  y  that  they  feeing  may  jee 
 and  not  dtfcerne^  and  they  heartng  may  heare  and  not  vnderfiand^  leafi 
 at  any  ttmetheyjhsuldtHme,  andthetrfinnes/hoHldbee  forgiuen  them} 
 How  wasitfiid  by  theEuangelift  S.  John  :  *"  Therefore  could  ihey  '^'''"•"•S^' 
 notheleeue  ,  becaufe  E fay  faith  againe  :  Hee  hath  Ninded their  eiet 
 and  hardened  their  hearty  that  they  (houldnot  fee  with  their  eiet^  nor 
 Vnderji and  with  their  heart  ^  and  fhould  bee  conuerted  and  I  fhould 
 he  Ale  them  I  How  doth  S.  Vaulixy  \  '  Theeleliion  hath  obtained^ 
 hut  the  reft  hatte  Beene  hardened ^  according  at  it  is  written ,  God  h,ith 
 ^iuen  them  the  fpirite  off  umber,  etes  that  t  hey  (houldnotfee,  c^c  .Thcfc 
 things  becingfoipparant  and  plaine,  how  doth  Ai.Btp^op  tell  vs 
 
 K  4  ihac 
 
i.^«2.rf*m«At.  J  ^5  ofFreero'M. 
 
 cia  utienit  faittH  chat thcrc  wantcd Hohclpc of  God  inwardlicfor their  conUfrfion, 
 {X7J,»T£<.t  bur  the  want  wasonclic  in  their  owne  Free  will  ?  Surelie  ''i»^*rtf 
 hitnum^ftcemm  Qod  i^mllt»gto  fmc,  as  S.  ^«/?'«  t^iith,  thtrc  tto  Will of  man  reffleth. 
 Zli!?a^sZt'»oL-Fortomllortom/l,  u  fo  in  thet^owerofhimthatmllefhormllethy  M 
 '^"'fiPf'ft'"'  '"'^  [hat  :t  neither  hindereth  the  wtllof  God,  nar  fiuerrn/eth  hu  ^oxver,  be-. 
 t'emwn^mpedMt  CAufeeuen$fthivi>ifsofnten  he  make  th  what  hee  m/l. '  /»  no  mje  mnj 
 ''aJemDM'l  ^^^^^wke  .Uvh\\^t^  that  the  Almightie  Goiimtildhane  any  thmg  t9 
 ntrnqutfictH/t':  comc  to  pajj'e ,  and  that  the  fame  dath  notcometopajje  ;  rvho  tf  hee  doe 
 qtt.tmH  vdtfa-v  ^hatfoeHer hevofUboth  in  heanenand  earth j4f  the  truth  in/fru^eth  vs, 
 &c.  De  </!/?!  vo-  fmety  had  no  xvil  to  do  vnhatjoeHer  he  hath  not  done  At  the  rt  ore  Ood  had 
 lmrM,om.  willed  chc  coniierfion ofttic  pcoplc  oflctuialcm,  and  hadmward- 
 fa-ctt.  ly  ycelclcd  them  grace  for  thetr  coniierfion,  It  had  tollowed  inral- 
 
 UM.'tLo-^.  ''^'y  that  they  had  bcene  conuertcd,  neither  (hould  the  froward- 
 Dum  ttirmn  crt-  neireofihcit  will  haue  defeated  the  pu'pofc  othis  will,  k  My  coun- 
 %Solfr  fell  Hifl^»^.  faith  hee,  and  I  mil  doe  whatfoeuer  I  mil:  therefore  of 
 tentemT)euni  jhe chUdrsn  ofterufalem,  whomlocuer  God  wou! d  gather,  hee  cer- 
 liu^Jnotefc '^^ir\[y  didgather.  His  will  was  to  gather  ^  a  remnant  according  to 
 auifimvUu  am- tfjg  eUBton  of  grace.  lerufalem  v0oHld  not\  but  rcfifted  ihc  will  of 
 ST&'in7errr  God,  and  hindered  fomuch  as  in  it  lay,  the  gathering  of  this  rem^ 
 quxcunque  'vo-  ^^^i  g^hcr  children,  *"  But  though  lerufalem  would  not,  yet  God  ga- 
 aofllenmblit  thcredwhom  heevooHldy  and  to  them  hee  y  elded  his  infallible  fauing 
 t^mdcunquenon  grace,  whcfcby  he  rvorketh  towilland  to  do,  and  giucth  the  gifts  be- 
 k"Va.4.s.io.  fore  mentioned  of  repentance,  faith,  knowledge,  and  fuch  like, 
 ^^T'e 'V  d  without  which  thercis  no  conucrfion,  and  the  giuing  whereof  is 
 €af>9'7'Fbie(i.  our conuerfion  vntoGod.  Which  feeing  God  gaue  not  to  Icrufa- 
 iUa  tmmfoten^i*  [^^  (^^^^  onclie  CO  his  remnant,  it  is  abfurdl  v  faid  by  M.  Btfhop  that 
 &c.ficoU>gcn  fi-         '  r^     I    I     ■  Ji  r      I  r        -r-u 
 
 lioi  Hieruiakni    there  wa4  no  wantofGos  helpetnvcardly  for  their  cojiuerfton. .  Their  re  - 
 
 ""tttltn^TiIi'  f"^"S ^"d  withfl:anding  was  the  fruitc of  Free vttll^  which howfoc- 
 ^  'iiUq^itdemfi-  uct  God  do  ofhetwife  offer  grace,  hath  nothing  in  it  fcife,  whereof 
 hosfuo^abip[o    todoeotherwife. 
 
 coufgi  Kt'utujed 
 
 ti  quoque  noUntefilit^  eius  collegit  tffe  quos  v^'uitt  qirin  in  Cttle  &  in  terra  non  f[u*Aim  voluit^  fecit,   qu.tdam  vcr* 
 
 vobiit  &  utnjecityjed  oram*  qtMeunque  -volm  fettt. 
 
 13.    W.  Bishop. 
 
 Thelaft  teftiraonie  isintheReuel.  ixhere'ttis  faidin  theperfon  of 
 
 lEap.j.  God:  I  rtand  at  the  doore  and  knock,  if  any  man  fhall  hcare  my 
 
 voice  and  open  rhegates,  1  will  enterinco  him,  and  will  fup  with 
 
 him,  and  he  vvuh  me,  Markjell the  words :  Codhjhu  grace^  knock* 
 
OfFreemU,  1 37 
 
 dt  thedoore  of  our  hearts,  he  doth  not  hreakf  it  open^  or  in  any  fort  force 
 itySht  attendeth  that  i?y  our  afjenting  to  his  cal^  tve  open  him  the  gates  ^ 
 and  then  io,  he  w/th  his  heauenly  gifts  will  enter  in  :  otherxvt'e  heleaues 
 vs  what  can  be  more  eutdent  t»  eonfirmation  of  the  ft  eedeme  of  man  f 
 mll^  tn  workin r  jri/ A  Gods  ^race  ? 
 
 R.  Abbot. 
 
 Here  A^.  Btfhop  doth  fomcwhat  plainly  Hiew  himfclfc,  and  alTu- 
 teth  vs  that  ic  is  not  withouccaufe  that  wee  haucJiitbcrtoacculed 
 iiiiii  ofthc  Pclaoianhcrcfic,  The  grace  vvhichforfafhionfakchcc 
 fpeakcrh  of,  is  no  other  but  fuch  as  whereby  God  knockcth  at  the 
 ijoorc  of  our  hearts,  but  vvorkeih  nothing  in  cur  hearts,  till  we  firft 
 orour  fciucsaflVnttolcc  him  in.  Hcattcndethtill  we  open  him  the 
 «73rcs,  znci  then  he  xvtth  hu  heauenlj  gifts  tvtllenterin;\\\\Kh  was  the 
 ti  imnaMefrrourofthc  Pelagians,  that  Gods^ace  and  gifts  are  he- 
 fl  nvedvf  on  the  precedence  of  ofirmllandworkes.  But  wee  haue  heard  ^^'^^'<'^'''"'- 
 i-ctoreoutoflheArau(icant  Counccll,  that  '^tfanymanfaythatGods»prafed.i. 
 expeCleth  orattendeth  ourm//,  and  doth  not  confejfe  that  God  rvorkfth  ^»;^'K'^/;f"' 
 tnvstotri//,heegainJatth  the  dodrine  of  the  y^pojf/e.   Which  is  thectp.e.^dttmd. 
 fame  as  to  fay,  it'any  man  fay  thn  God  attendcth  for  our  opening  "^tpflVnlmu 
 the  gates  vnto  him,  and  doth  nor  confede  that  God  hiinfelfcope.;^of«,rtr«r. 
 nerh  the  crates  vnto  himlelfc,  hce  is  contrarie  to  the  doctrine  of  the^  ;^^"]^]^''^* 
 Apoftlc.  ''  The  entrance  of  Gods  calling  is  xrroHght  or  procured  by  the  •  Luk. 1^.45. 
 gyace  of  Godhimfelfe  ;  he  knockeih  with  one  hand  fii  opcncth  with  giob.','/.,'*?. 
 another,  *  breaking  the  vates  ofbrajfe,  andfrniting  thebarres  of  iron  tn  ^  tTa'.so.i  5. 
 [under ^  and  howlocuer  miohtily  he  knockc,  we neuer  hcarc,wc  nc-  k  ..4ug.'culrxdefl^ 
 ucfopcn  till  he  open  and  nuke  entrance  for  himfclle.  Itishcr  thatP^'f^-'^^/''^-. 
 ^  openetb  the  heart,  hee  ^  openeththevnderjiandtug,  hee^openeih  the  coi'lbm'^homtml 
 eitSy  he  openeth  e the  eares.hee  openeth^the  Itps,  hte openeth '  the  do  re  ■^oc'OHtilUft- 
 
 ,     '  ,         ,  ■  '        n        r  II  J      I       II  cun  turn  propiji- 
 
 offaith-y  and  why  then  doth  Ad.  \Btlhophy,  that  hce  attendetbrtU nee  tuni,v( -.::-, m a- 
 open  ?  He  doth  not  attend  our  affenttna  to  hid  ca/I,  but  •<  by  hts  calUh-f"''"'",'"'""^.^' 
 
 II  I  I  I     I  11  II  r      ^     I  I       ''<"'I'''"'«"./><»  n 
 
 vchtch  ts  according  to  hupurpofe^he  worketh  tn  the  harts  of  me^thatthey  audnoconuertrtw 
 be  are  not  the  Goipeltnvatne'bHtdocontiert^andtHrne  d"  receine  it  not  ""'<^'"<^"f' 
 as  the  vpordofm.xn  bw  as  't  ts  indeed  the  word  of  Go  J.  And  whereas  he  vt  v.itumhomi- 
 fajth,  that  Goddoth not  breal^openthe doores.xt  is  nor al wairs  tnicF^r  ITc'velbimof. 
 God  lomcti'nes  with  great  violence  allaulteth  the hart,&  I  by  terror  'JuJ.vcm3. 
 (fr  feare  pitl/eth  men  out  of  the  frffjbc  as  \Kith  amightiehammc    brca- 
 kcih  the  pndc,&  rcbellio  of  the  wil,fighting  &  ftirring  agaiuft  him, 
 
 when 
 
1 53  of^reevpiU. 
 
 wAft.f.4.  when  men  are  in  the  height  of  their  iofolencic  madly  ragmg  a« 
 'm  Effjt!?tUi!u.  gainfthim,  hccftiiketh'thcm  to  the  ground,  as  hoc  did  the  Apoftle 
 i.cy.,5.  w*«  "» 5.  ?<!«/,  and  byaQonifhmcntoucrcommcth  and  (ubducth  thcin 
 ticdtqutmodo  vnto  himfclfe,  ihusj  n  not  ieadmgthem as  vvon their freccdfnt  mll^ 
 iHteUigtmut  prx-  y^^  dram»^  them :  not  to  beleeue  aiaittfltben  mlswhtch  is  vmoffihk^ 
 
 teitre-volun'ate.  ,  ^  ',  t  1  i  ^1111 
 
 ^istrahitur,  but  ofvnwilUngto bscomewtlltng.  In  a  word,  when  God  knockeih, 
 &c.vtfufrajea.  o  ffjg  ^^^^^  ^  opeKcd  IK  them^nlte  to  whom  it  isgiuen,  int  they  to  whom 
 *  idem.de prx-  it  u  Hot gtHenore  fltll aduerfe ,  and  they  ncucropen  :  and  therefore 
 ofii^;'Z'f^r'-  ^-  ^'^°?  ^^'^^1  amiflc,  that  Godattendetb  that  wetpen  htm  the  gates, 
 tumefinets,qui-or  9thervpt[e  leauethvt.  Neirhcr  doe  the  words alledgedfcr\ie for 
 mfrT'^utem^'  'o*7firmationofthefreedomeofmat}swilij  telling  vs  oncly  whatmuft 
 mu'.n  ex  e,4  qui-  be  donc  that  God  may  enter,  but  not  importing,  that  wee  doc  it  by 
 hu.n>^ejidaa.  any  power  of  Fr/tf  »'///. 
 
 14.  W.  Bishop. 
 
 T'othefe  expreffe  places  taken  ottt  e/Gcdsrrord,  letvsioinethete' 
 fiimony  ofthofemeft  ahuc'tent Fathers^  agAinfl  tvhofe  workss  the  Pro- 
 tf/ants  can  take  no  exception.  The  firji  ^all he  thn  excellent  learned 
 Martyr  Iu(iinusi»A^  Apologie,  whovmothe  Emperour  Antoninc 
 jpeakeththM :  Vnlcfle  man  by  Free  will  could  flic  from  foulc  diYho- 
 neft  deedcs,and  foljow  thofc  that  be  faire  and  good  5  hce  were  with- 
 out fault,  as  not  bceingcaufc  of  fuch  things  as  were  done.  But  wee 
 Chriftians  teach,  that  mankind  by  free  choice,  and  Free  will,  doth 
 both  do  well  and  finne. 
 7*  him  rve  mllioine  that  holy  Bijhop  and  valiant  Martyr  Irenarus, 
 Iib.4.c«p.7  J.  ^jjg  of  Free  wtllwrtteth  thw :  Not  oncly  in  workcs,  but  in  faith  alfo, 
 our  Lord  referued  liberty  and  free  dome  of  will  vnto  man  ifipng^Bc 
 it  done  vnto  thee  according  to  thy  faith. 
 
 /  mil  adde  to  that rror thy  company  $.  Cyprian,  who  vpon  thofe 
 Epift.j.  words  of  our  Sautour^iW  you  alfo  dcpsknidtfcourfeththftsiOur  Lord 
 did  not  bitterly  inucigh  againft  them,  which  forfookc  him,  but  ra- 
 ther vfedthcfc  gentle  fpeeches  to  his  Apofllcs,  will  you  alfogoc 
 your  way :  and  why  fo  ?  Marricobfcruingand keeping (4y/^«^<?<)' 
 Father declareth)  tha:  decree,  by  which  man  left  vnro  his  libcrtic 
 and  putvnto  his  free  choice,  might  dcfcruc  vnto  himfelfe  ,  cither 
 <Iamnation  or  faiuation.  Jhefe three  mofi  auncienty  and  moft  sl^ilfull 
 in  Chri^ian  religion.  And fox^ealotu  ofChrtfltuntrnth^  phatthey  ffcnf 
 
 their 
 
 .6. 
 
 loyi.6 
 
Oflree  will.  i  j  ^ 
 
 1  iheirkloHim  eon^rmatioyiofity  ntAy  fuftce  to  certtfle  any  indifcrent 
 reader,  what  xvxt  the  iudgement  of  the  auncient  andmofi  putre  Churchy 
 €0)9cermng  this  article  of  Free  mil :  fpeciaUj  when  the  learned]}  of  our 
 jiduerfartes confeffe all  Ant'njuity.^  ( except tM^onelyS.  Aiig»{\inc) to 
 hatie  belecMedand  taught  Free  tvill,  Hcare  the  words  of  one  for  all.  Ma- 
 t  h  i  a  s  1 1 1  i  r  i  c  us  / w  /j«  large ^  long  lying  hifloriejoaning  rehettrfedttucbina 
 Free  rrtll,  theteJlimon/e/ofluliinCy  Ircnaeiis,  and  others,  fatthy  In  like 
 niancr  Clement  Patriarch  of  Alex. doth  cucry  where  teach  Free  wil,  Cent,  j.cap.4. 
 that  it  mayappcarc  (fay  thefe  Lntherant)  not  oncly  the  Dod^ors  of  "'•^^' 
 that  age  to  hauc  beenc  jn  fuch  darkncfle,but  ^Ifo  that  it  did  much  in- 
 creafcin  the  ages  following.  Seethe  wilfullhltndnt^e  of  here  f?e. lily ' 
 ricUJ  confcjfmg  the  befl  learned  in  the  ^urefi  times  of  the  Churchy  to 
 b.iHe  taught  Free  will  :yet  haa  rather  bele cue  them  to  hnue  been  bltndly 
 led y  by  the  Apo(lles  and  thetr  befl  Schollers  who  were  their  Maflers^ 
 then  to efpie  andamend his  owne error.Th^feprincipall pillars  ofChrsfit 
 Church  were  in  dark»ejje  beltke  as  Protefiants  mu(l  needesfay  :  and 
 t  h  At  proud  Perjian^  and  mofi  wicked  Here  tickJA2nts[of whom  the  Ma« 
 muUtes  are  named)whofir^  denied  Freewill,  began  to  broafh  the  trnt 
 light  of  the  new  Gofpell. 
 
 R.  Abbot. 
 
 A^.  Bt(hop  held  it  to  bee  the  bcft  courfe  for  him  clauum  clatio  pel- 
 Ure^to  drme  ot*t  one  natle  wtth  amther  ^  not  anfwcring  the  places 
 vvi)ich  Af./'r/i^iw  allcdgcd  out  of  the  Fathers,  butoncliecrofling 
 them  with  other  places.  Nay,  hee  fopaffed  chem  oucr,  as  that  ftau- 
 tkilcntlie  and  falf!y  hec  would  make  his  Reader  bclccuc,  that  they 
 nude  all  for  him.  But  marke  I  pray  thee  gentle  Pcadcr,  when  M, 
 Bifhop  driucth  all  to  this,  that  when  God  hath  done  his  wot  ke  for  , 
 mansconucrfion,itisleftto  rvi^ns  free  choice,  whether  to  will  ihc  &gra'.capTi: 
 fame  or  nor,doth  it  make  for  him,  or  is  it  not  again  ft  him  which  M.  ^'^"f"-  ^'"""' 
 Perkjis  ciccth  outof  y^«/?/«,  that  *  man  therefore  willeth,  becaufe  God  tu'rvt  'ZLu*' 
 worketh  in  htm  towilli  Sutclkif  mznthereforewillJecayfe  Godwor-  ^^P'.'i-^^i-^'f^- 
 
 III  </      L         ^^     J  1         I      L  •  1       rrmnrbitriumdd 
 
 keth  $n  htm  to  wtlly  then  Gods  workc  doth  not  Jcauc  man  to  the  M,gf»:iun,t)ei,m 
 free  choiceofhisowncwill.  When  yW.  ^/77;opfiiih,  ihzi  there  is  tn  f"'""'/'"""  ,. 
 man  a  naitirall  facultie  of  Freewill  ^  nhich  being /l/rredvp  and  fortified  dmui. 
 16  able  to  do  any  aU:  appertaining  tofiluatton,  doth  the  fame  S,  Auflm 
 agree  with  him  vvhcn  he  affirmcth ,  b  \hat  man  lofl  Free  will  to  the 
 
 loue 
 
sTurmrddeir^,  j  i^  ofFreemll. ' 
 
 ^Cib.arb.roCam      ~  J 
 
 exgraua.    ^     louc of  Go^hphe greatnefje of  Adunts [mtie  ?  When  hce  attributelh 
 
 ^ptLi^j^etjutt  mans conuerfion  bur, oiHlyjjr/«<r.p^//yfo  grace ^  andbJarreth  vs  foC 
 
 Mojimdtciaficac'  fhat v\'(;e autibutc thc »»fet>/« '^o'^^ /o  arace.  doth  S.  Bernard  aoycc 
 
 HecejTitatemdffe-  With  hinij  wheii  hcc  laiin, '  that  tt  ts  vtholj  of  grace  that  wee  are  new 
 
 ^uTl&Sri^'   c^^'^f^^f^^'^^'^>f'^^^^  '  By  thelcic  iseafie  to  make  application  of  the 
 
 quiapKidiaafHt:  rctt;buc  We  ni  .y  loolce  for  good  anfwers  at  his  hands  hercafccrjwho 
 
 ^«f'«f  ^T  '^"^  ^^  ^^^  beginning  bcciiig  Co  dircdlic  oppugned,  would  fcekc  thus  in 
 
 t  ^itg contra du-  z cloud  to  ftcale  away .  But  \^ M.Perktm  were  able  to  fay  nothing 
 
 iSS^n^pt'-  agai^ft  ^'"^ .  ^^  muftthmk  hec  is  able  to  fay  for  himfelfc  exceeding 
 
 j^oi^T-deauit.    much.  Yec  his  firft  authority  out  o{ Ittfiwui  UHartyr,  makcth  no. 
 
 TH'lmmlTiii'ero  thing  at  all  fof  him :  for  bcein^'  writtefi  to  an  heathen  Empcrour,  it 
 
 arbitritMeraqm  touchcth  oucly  morall  and  ejttcrnall  actions,  in  which  we  deny  not 
 
 TtrT&l'ei'^%-  but  that  God  hath  left  feme  freedome  and  hbertie  to  mans  will,  as 
 
 re doccmuj.         bcfofc  hath  bccn  declared. His  vcric*^drift  thece,is  to  condemne  the 
 
 ^ciit.Gent.Ub!i'ca.V)\c\itd  fancics  of  AftroiogCfs  and  Stoikc  Philofophcrs,  who  did 
 
 5'-'^^«f'«?"^«'^'- hang  all  vpon  "  dclhnies  andconftellations,  and  fatallnecclTitie, 
 
 ''^'"Juglpl.lof.  and  thence  fought  cxcufe  of  their  iewdc  and  abominable  adlions, 
 
 '^^jt^^d^'^'^k'  And  if  we  will  more  largely  extend  the  words,  yet  arc  they  nothing 
 
 Ub.arbn.capM.   for  M.  BtQjops  uimc.  ^fVe  ChrififanSjCahh  he, do affirme, that hyfree 
 
 :KpnMinfofei,   choicc^  and  Free  will.  maKkind  doth  both  doeweli  andlinne.  And  fo 
 
 fed  inJi,ttorfS&  '  n-  i/  i  t       r  ,      ■  ,'  -nil 
 
 pr.icipiutom  //-much  wee  athimc  alio,  that  man  by  tree  choice  and  Free  will  doth 
 heri  ^J^^^f-^^  ^  well,  for  there  ^  idtto  vertue  where  a  man  hath  no  mil  to  that  hee  doth: 
 c»7f67ovi>t'i-»>- bucwefayliillagainft^  Bifhof,  that  this  is  not  that  Freervilithit 
 ^\  «K  o»w  8-hc  reqaireth  :  it  is  not  a  power  of  nature,  but  wholy  the  cffc^cft  of 
 wo'itim,  *  MTx>i  grace: ''  his  the  graeeof  God v^herehj mans  wiXis  made  free,  both  to 
 uyufuSci  ^0  3^1  grchueeuiUanddor}ood-2nd  they  that  reach  any  other  Free  wilLthey 
 aS^vijuim  ni  ^^^  ""^  ^"^  defender  Sy  bm  thepHffers  vp  andbreal^neck^es  of  Free  will. 
 MVfi  »picw  iy  Andnocthervvifd  did  Infiine  Manjr  conceiue  thereof,  as  appea- 
 u^U^TiM  K}  reth  by  ( hcfe  words  in  the  fame  Apologie  :  k  In  Ukefort  04  God crea^ 
 aiwoualat  xs^m^  tedvs  tvhcH  voee  were  not,fodo  wee  thinke  that  hee  votichfafeth  them  of 
 ^tu  uta),Tii  ty  jjjf^^yf^ifffg  ^fj^  beeit70  with  him.who  xvtllinalie  make  choice  to  do  thofe 
 Sj ,  kK  i)fMTTe?»  thingi-that  arepleaffig  vmd  mm.  Bat  to  haue  beemq^at  the  fir^,  it  wot 
 Mi.To  5  iJ^stMKwi  not  of  our  fellies.  Inl'ks  f^y^  ^^^'^  ^0  choofe  and  follow  what  is  pleafing  (o 
 BSnt^  o«  fiKs»  him  hy  thofe  re afo?iable^oweys  which  hee  hathgiuen  vs,  it  is  bj  his  per. 
 '^^'^'^es^F^'"^  px^^^ingandmomngof  vs  to  the  faith.  In  vyhich  words)  hecplaincly 
 
 ICI^uy'-'^I  ^-^^''■^^^^^^ '  ^^^^  ^""^^  ^'"'^  ^^  righteoufncfle  is  wholy  the  gift  of 
 .rt«/«^»r,7n/9H  grace,  and  nomorcofoutfelucs,  thenit  was  atfirrtto  create  out 
 nX  ii  etc  mm    felucs.  Theplacc  oilrentem  auailclh  him  as  litrk,  who  difputing  in 
 
of  Free  mil,  14 1 
 
 like  fort  againR  them  that  held,  that  men  by  an  immutable  n eccf- 
 
 fitid  ofcreated  i>ature, are fomc  good  andfomc  eiiill,  proucth,  that 
 
 good  and  euillconfifHiielcdlion  and  will,  andthat  thisappcarcth,  i/r^^./j.^.r^;!. 
 
 ^  By  tkit  the  Apofile.  md  before  hipn  our  Sattioar  Chnfl,  did  Qtue  coun-  i'  't"'  *«  '•'*'*  *f 
 
 r'li        J      r  I  Jr  r  i  §  -  //2  a/-  jc' f-tcere hjec^^it 
 
 Jell  to  aoejome  thtnat,  ana  from  jotne  oiher  things  to  abjt.^tne.  After-  ntn  faan,  ^luim 
 
 wards  he  fhewcth,  that  not  invffork.es  onely,  bin  alfo  in  faith  our  Saui-  '■-^"/•'f/^^^'^f 
 
 ^MrreferfteatomAnltbertteanafreedomeojrvtU,  meaning  that  it  is  to  ^nus  tpa  i,^ 
 
 ^ not hjf  anj comfellingviolence  tliat  a  mail  cither  bclecucth  or  wcr-  ^^^'^      '""* 
 keth,  buc  ™  by  condition  of  nature  he  is  fuch  as  may  either  bcleeuc,  *nm</?  vi^n^ 
 or  not  belceuc ;  and  when  he  belccucth,  it  is  by  his  will  that  he  be-  \'f!^^!"''dtVr4- 
 Iccueth,  and  by  a  power  of  the  will  that  hf  hath  to  bcieeue  :  yetCojdefi.ftH^.c^p.j. 
 U  that  we  muft  fay  with  S.Anfline,  »  Sed  ea  potefla^  nulla  cfi  nift  -« ^^  J^/'/f £1 
 De»  detur,hHt  that  power  is  none  ^except  tt  he  giuen  of  God. V^cmzy  not  ch.tnta'em  mtu* 
 take  Irenxm  to  be  fo  gro(re,as  to  thinke  faith^o  be  of  our  owne^ij-  Zi^reZuuTfi. 
 wcr,  which  the  Scripture  foplainely  tclleth  vs,  is  •the  gift  of  God.  d.m  ftcut  habere 
 And  as  the  places  that  he  allegcth  are  farrc  from  any  fuch  purpofc,  l/fidellZ^'^rid. 
 P  Accordi>jgtothy  fatthbeit  vnto  thte  :  "^  All  things  are  pojjihle  to  the  '''•"A^  dezocxt. 
 beleeuer-,  fo  hcc  himfclfe  elfewherc  out  of  the  words  of  the  Apofile,  n  !!!/«^  T^/rX?! 
 tU^norvthatinme,  that  is,inmjifie/h, drvtlleth  nogoodthing ;  plai'ncly  '''*•> •fir- 22. 
 affirmcth,  Uhat  the  gooiwhich  belongeth  to  ourfalaationj  ts  not  of  our  p  M^t.S.  m* 
 feluesJ^M  of  God,  and  that  the  grace  of  our  Lord  lefm  Chnfi  is  our  de-  ^  War.^.i  j. 
 //«rrr^r,  thatis,  thelhing  whereby  we  are  made  free.  Therefore  he  ^  irtyi:lh\'c»-it. 
 praiech  for  the  Hcretikes,  aoainfi  whom  hewrote,  that  '//>?;:  w/^^r  s,gni/ic^»s  ^u^ 
 n§t  Continue  in  ih«  pit  vthich  they  had  digged.^  but  might  beConuer:edto  (cdaDcotJlbo- 
 the  Church,  and  that  Chrifi  mi^ht  bee  formed m  them,  andthattheyT^'fi'*-"'^ 
 mtght  kjj  01V  the  only  true  Godand  Lor4ofall.  Whereby  itappeartth,  Mif.regoiMno, 
 that  he  did  not  take  repentance,  and  fauh,  andconuerfionroGod,  f''-^""^""/'^ 
 to  be  matters  oFour  Free  will  and  power,  but  the  mcrcifiill  gifts  or  f^  z)o,cJ^f. 
 God,  and  therefore  by  praier  to  be  begged  at  his  hands,   The  V^^^^^pl'l'fmurno^^. 
 of  Qpr/j/ifoundcth  vcryhaiflily,  but  yet  being  taken  in  thaifenfe/^'w-rfr^Mwwy^ 
 wherein  the  Fathers  commonly  .'pake  before  the  Pelagian  hcrcfi?,  'lr:m]''(elfj^, 
 namely,  to  afflrme  againii  the  Manichces  an  a(5^  of  mans  will  both  ^■"•« -»'' ^.v/«/w<"^ 
 ingoodandeuill,  fothat  Dy  his  will  and  elcd^ion  it  is  that  either  ^'^f,,^'-^,,*^,^^^! 
 hec  is  good  or  eu;Il,  it  importech  noihinp:  againff  vs,  bccaufc  wee  '"'  '•'i^fi li 
 
 J       •  L         11         J     1    11  C  11     L  \  L       L       l-aUJlimDet,^ 
 
 dcnienot  the  adt  and  el<  dtion  or  mans  wilj,  but  onely  teach,  tfiat  '■grman  cur:fi„rn 
 tbiiaf^andclcc'^iionof  the  will  is  notliini:;  at  all  of  it  fel'c,  jsrou-"'"'  <:?••  «'.?«/'• 
 chmg  right  ccufncfle, but  only  what  it  is  by  being  correitcd  and  re-  remhutmnmHif- 
 ^ificd  by  the  grace  of  God.OurSauiour  faith  cohisDilciplcs,  fnllf"^^"i6c.  . 
 
142  of  Free  will, 
 
 ll'^^:lflfifpt/'aifogoear»dy?^Ti^  (faith ^7pr/4»)  whereBjman 
 
 mo  iiberuti (ke  icfc  to  hts  lib CT tie,  and f  tit  to  his  orvne  mU/not  deferujthj  as  M. Bip}9p 
 'prh^rbtioclZ  ^^Llic-y  rranflatcthjbut)  deftreth  to  himfelfe  either  death  or  faluatfo»: 
 fitrutiisfibimetip'  importing  bccreby,  that  man  freely  and  by  his  ownc  will  maketh 
 f'7^TTT  choice  to  continue  with  Chriftvnroraluauon  j  hut  net  affirming, 
 that  mans  ownc  will  IS  bcereinfieeofitrclre,  or  hath  or  it  ownc, 
 *  ^ug,  eoHtra  I,  whereby  to  make  this  choicc.  And  that  he  was  of  farre  other  mind 
 fJ^9^&ptt  then  roiothitikc,appearcth  by  his  ownc  words,  ="  often  cited  by 
 deii.r^nSi.  cat>.\.  Auft in  di^^m^}.  the  Pelagians :  ^  f^ce  are  to glorte  efnothtng  (namclyi 
 fap^il'S-c"^"^'  3S  touching righteoufnefl'e)  becmfethetetnnothmgiiom  ovcne.  ^  It 
 ycypr.  ad^tir.  U  ofGodSnth  hr.,ii/l  ihaPwecan  doe:  of  him  tt  is  that  vi>e  line,  of  htm  it 
 LJa'lLwlHim  ^ ^^^^  ^^  ^^f*^ ^^ power.  But  moft  d\t€6\  to  this purpofe i»  it  which 
 t]iia>t:ij  Koftritm  hcc  iiotcch  as  touching  the  petition  of  the  Lords  praier,  Leade  vs^ 
 "^ub.i.-Epifl.t.  not  into  temptattGMy  tbai  wee  arc  thereby  ^  putinminde  of  our  owne 
 Dciefi,  Dei  efi  frailtis  and  weal^pejfe,  and  that  for  pcrfeuering  and  continuing  wilt 
 musVimUviiii-  Chni\  to the gloYte  ofconfejfing himyAndfttffringfor his fake^it is whot^ 
 m»s,  indepoUe.  i^g  fg  fjg  afcrthed  vttto  God  J  and  wee  are  not.  to  ajjume  any  thing  prom 
 'Cj'priajn Orat.  to OUT  felues.  VVbcrcof  S.Aujiin  colIe<5teth  (as  before)  agamft  the 
 Dominic,  ^dmo-  pelagian  hcrefic,  th^t  ^Cypnan  leauethvs  nothinavphereinto  tlorie 
 
 nemur  tnfirmtta-  "  tin  i        ^  i  r     ^  ^     i     ■  i 
 
 tit  &  imbeciiJM-  AS  OHY  owMe  \  that  he  fhewefhy  that  not  to  depart  from  God^  ts  no  other- 
 tiiHoftTx,dumr>c  yx^tfe  but  ffmen  ofGod,  m  ihat  he  teachethjhat  it  is  to  be  beff^edofGodt 
 info/enter  extol- for  bee  that  ts  not  ledtnto  temptation,  doth  not  depart  from  God.  Thts, 
 iat,neqiuifibifu.  fajjh  he.*<  not  in  the  jlr^nffth  ofFreewiUasnow  it  is,  ItrvasmmanbC' 
 gaater  aiiqrtid  af- forc  hisfall^  b(tt  after  the  fall  of  man  God  would  not  haue  it  belong  faut 
 {'o^^ffiZuTJ"^  »>/(?/;'/(?  his  grace,  that  wee  come  vnto  him  ;  neither  rroftld  he  haue  it  be- 
 fofftonis  gionam  longfatic  ontly  to  hts grace ^  that  vee  doe  not  depart  from  htm.  Thus  bee 
 iuumprSit:  conceiuedandobfetucd  as  couching  Cyprtans  meaning  out  of  Q- 
 &fubmijj:icon-  prian.i  ownc  words,  and  bereaucth  Ai.  Bifhop  of  Gyprians  war- 
 ^lumDoino' '""  ^^^^  ^'^^^ f^^^j  wbich  he  would father vpoti  him  by  fomc words ob- 
 qtiicquid  fupfiici-  fcurciy  vctcrcd  in  another  place.  '^  Cyprian  that  worthy  Martyr  fia» 
 %utTpr.t(htur.  v^  ell  enough,  faith  he,  that  we  line mojl  $n  fafetie,  when  we  afcrtbe  all  to. 
 b  AugiiflJc bn:o  God,and donot  cowmtt  OUT felues partly  to  God^andpartly  to ourjelucs, 
 ^ZhfUobis^r'eiJ'  By  thefe  three  therefore  A^.Btjhop  hitherto  hath  gained  nothing, 
 quit, uquouin.  Luf  by  Cjprtan,  whofe  words fcemc  to  make  mo(i  for  him,  hegai- 
 X^o'temtT.  s'qid.  ncth  Icaft  of  all.  But  now  hee  vrgeth  the  confeflion  of  fome  ofour 
 
 d'tn  c^  -ot  non 
 
 di[ctid.vnnf  a  Deo  mn  o(tendit,d,tnd!tm  effe  rtift  a.  Deo,  cum  fafcsndum  ojlendit  a.  Deo.  §lni  enim  nut  infertur  in  unt.u 
 tionem,  no» difitdit k  Deo  Non  ejl  bocor/mmo  in  viribus  Libtriarbitrij  qualei  nunc  funt,  fuerat  tnhomine antequaM 
 eadcret,  ^c.  Tofi  cafum  autem  hotnims  noH  n'fi  ad  grtitiam  fuam  JDeUiiiolmt feitinere,  vt homo accedxt  ad etim, 
 mjue  mfi  adgratiam  [uamperttHere  volnit,  vt  homo  non  reced.tt  abeo.  '  Ibid. cup. 6 .  Tut  torn  viuimu)  ft  tetum  Detda- 
 mitt,  non  autem  mi  ilii  ex  f  arte  &  nobii  ts^ain  iqrHnnKmUt  Sl^o^  vidit  ijk  vtmrtibilii  Martyr,  ^c, 
 
 bcft 
 
of  Tree  mU.  143 
 
 b;ft  learned,  thdt4ili^>iti(jHitte  (except/rtg one/jf  S.  /^ufltn)  beleeuci 
 anAtAugkt  Freewill.  To  thispurpofelie  ailfgcfli  aplace  ouiofthc 
 CcnCLincSj  which  he  callcth  a  Urge  long  lying  hiftorie  \  -marry  fpca- 
 king  but  by  roatc  as  children  doc,oras  die  Clownc  did  oiAnfltdet^ 
 who  giiiing  his  voice  to  the  banirhmcnt  of  the  fame  Artfltdes^  and 
 being  p.skfd  ofhim  vnknownc,  '^n>hc!l}erhekjJewhim^g^ii»(iii>bomdpi(tfarcfu4- 
 hecg4ue  hU  voice ^  iwfxvere'd,  that  hee  ks^ew  him  not ,  bat  tt  tea6  treublc  f¥>'-f"^- 
 vnto  him  to  hcare himtenrmedatufi mdn .  For  fo  A/.BipJop  knoweth 
 notchcCcnturics,  (alas  poorc  man,  wlta^^lould  hec  meddle  with 
 !uch  great  bookcs  ?  )  but  bee  hath  heard  that  Prorcftants  were  the 
 A'lthors  thcrto^  and  that  is  enough  to  warrant  Him  to  giue  his 
 voice  againrt  them.  But  his  fcllowes  know,  that  they  liauegood 
 c.ulc  to  fpeake  wr  11  ofthc  Authors  of  thofcCeniurief,  bccaufc  by 
 tiicmthcy  haue  been  able  to  fay  more  for  thcmfeiucs  then  eiicr  they 
 were  before  :  lo  faithfully  didthofemcu  dcale  in  v.he  compiling  of 
 ithat  (loiie.  Now  they  fay  ii>dccdj  as  hce  allegethfrom  his  Author, 
 hh^t  Clement  AlexAr/drtKiu  doth  euery  where  tatch  Freeivtll,  and  that 
 \mt  oneljthe  Dolors  of  Fhatageweretn  fttchdatk^effeybut  alfothattt  . 
 \\did  much  increafe  in  the  agesfollowmtr.  Where  taking  the  matter  to 
 iibcfimply,  asclieyfay,  andas  y^i.^/^^/^doihobied^,  what  doth  he  •,P''''y?«''-  ^^i'?- 
 liigaiiic  more  by  that  obi^dion,  then  the  Pelagians  did  ? '  ^'ho defen-Zuo»fm  f,a^'' 
 ;  dedtheir  ohjlinacie  byantiqmtie,  and  a^rmed,  that  none  of  all  the  Sc-^'^'M^*  ^'^•^' 
 ciefijiflicaU  Writers ihat  vcere before^ dtdfo expoh^:dthe  Scriptures,  as  ^,,'tm  EccLfinfli. 
 [Aufttn  dtdyX\:i\\\Q\yf  .z<ii\x\({x\\z  Fr»e  \fill  z\^A  merits  of  man:and/^««/  ^orumiuef/e  /«, 
 
 1;  ••■/-/  ._,  /  >.,  t:ML  vt  m»c 
 
 examtniKg  tioe  optntom  of  the  more  ancient  Fathers,  they  were  foundjimiumur.ifflr- 
 ^0 be :n amannernllofone mwde agAinflhim.  Buttliishctooketobc  f'^^'.^^^  ^^^ 
 iino  fnflicicnt  argument,but  frcciv  profc(rcthof hiido6hinc//i(;>i'^»'frr/?«.v.f.i8.Wof 
 ^ihit  no  manmthout  efror  could  difpfite again/} it.Uc  cxcu^ah  ihe  ^^'{^^^''^^I'l^j'.fJ^l 
 jjci  cuts  that  were  before  hurt  •,  ^  thai  before  the  berefie  of  the  P  elagiAns  jhyinuomm,  &c. 
 -.'ibeiAnrthey  hadnot  any  fuch  neede  to  deale  much  in  fhdt  cjueflton^  ^*'^urt^to'mrfe^^'*' 
 ith:reforevchat  they  thought  ofthe  grace  of  Goiijhey  touched  but  brief- 1  DtprJ,ft.pMc. 
 '\Ue  and  bj  I  he  iv/iy ,  in  fome  places  of  their  workfSy  but  flood  more  'vpo'n\y^\^JJj'fl'^*'^^ 
 i\thofe  things  which  they  h.indled againjl  other  enemies  of  the  Church.  ""■■  ntnhabutrat 
 I'Yethc  faith,  that  by  their  fupplicaiions  and  praiers  tt  plainly  appeared '^'^^f,l''*y^^(^^ 
 ii  u  hat  crace  doth,  becaufe  t  key  n  ou!d  not  haue  asltfd  of  God  t  bote  thin?  i  ^""'  qi^'fli"* 
 
 I  *  J  J  y  -S.    .  J  S  &    -,.nft,i,u'c.vndt 
 
 ■I  fj.'iumtfl^  VI   eU 
 
 Wpitia  Dei  quid  fiMtirent,  breiiiterauibifdamCcriptorumfttmim  /cr  >  (^  troMfiUnttr  ttiVyigertHttimm'rriutrCHr  vrriin 
 i\«j  quxaduer(iti nUos inimicoi  EccLfixdifputabant,  (y-c  freijtt^ataUoiibui  aui  ora'^iowbuijimphciier  apfaribat  Dei 
 
 !  i>a! a  quid  vjltr*t,  t^on  tmm^»[ctnntnr  a  Deo  j/«  pr/ccpit  fieri,  ntf  <tb  tUo  dm,tri(ur,  -vt  fttnm. 
 
 vthicb 
 
144  ofTrcemJl, 
 
 Lfi/'T  ''iti  ^^'^^^  ^^  ^'^^^  commanded  to  he  done,  "hut  th^t  they  held  that  the  doing 
 
 ora'ret  Ecckfihvt  thereof  is  the  gift  of  God  :  ^thAt  the  Chnreh  wdHldnat  hniie  praiedto 
 fiZTmpDeiZ  ^^^5  ^  itahvKiies  did^togint  mt»  repentance /Atth^cbfdtence, per feue- 
 crtderet,  (s- mer-  runcc^  biit  xhnitt  btUeued,  thAt  Godjo hath  oPtT heart  in  hu povetr,  M 
 hmni'i^le  ^^^^  ^^^  tvoT^ethtn  vs  to  Will  the  good  thut  r^ee  cannot  hme  xvtthout  our 
 c'jnucn:re  vo'im-  wilL  Hc  fufchcr  obfcrueth,  &idV  all  herejics  ha(4€  brought  their  fene* 
 E^cl^'^Jr /y'e!/"  ^'■**^'?'^'/^^'''^-^  '*'^^  ^'^^  Church,  by  occafton  whereof^  a^  totiching  thofe, 
 Hcrarei  in  fide  potftts^  the  t  ruth  ofScrtpturc  xvas  the  njore  diligent ly  defended, and  that 
 mDomni!m%h°^^^fi°^'^f^^^  /*f/^^M»  herefte,  the  places  of  Scripture  concerninn 
 tit pmejiace  habere  predejitfiationandgracc  of  God,  nere  by  his  labour  wore  plenitfully  a^i 
 TammquliKon  pUv^cly  dsfcfidedthen  thcj  Were  before.  And  to  conclude^  cut  of  all 
 tcnemuint/ipro-  Aiuiquitic  bet'ofc  him,  he  bringe^h  only  ^  fonre  or  fine  rcHiinonicJ 
 MntaJiZ  lett'sa-  oiic  ot  C}fria»,  Ambrofc,  and  Gregori(iNa<,ianz.eney  whereby  to  iu- 
 nui5,mfn!>[e m  [\^^f,  what  ht  tau ^ht.  Now  bv  this  anfwer  o^ Aufiiit  to  the  Pehigi- 
 r^fuJ  ans,  M.  Btitjop  a-id  his  tdJoucs  mult  receiue  their  an(v\  cr.  U  JC 
 
 i  jbiix.z^.Tit-  ^yp,.g  j^Q  prcimiicc  Jo  him, that  the  Fathers  before  hiirs  duphi:  ochcr- 
 quxfjueiurcfe^  wiK  thcnliedid.  It  IS  HO  pteiudice  to  VS  tcachiiio  the  lame  that  nee 
 tnniUjfe  Ecclcfi.i  jaiight.  Hccpioicffcdh\m[clichobceffeei*iitheivyttmcr;ofanyfuch 
 na:  cotra  tjuas  di-  men,  and  that  tt  rvas  t  he  Scripture  only  to  xvhich  bee  V0a6  bound ^vii  hout 
 Lgennm  dcfcade-  YefuCailt.o  qiuc  confcnt:  whv  thco  dotli  M  Bifljop  fcekc  to  bind  vs  in 
 
 teUtr  Serf  two.  >    ■>  cS  ,'  n    ^      r  r     ^        \         \  \ 
 
 diMnafiuarnft  3  in.utcr  whcrcin  S,  /4ujtt/j  rcruled  to  bee  bound  ?  Profper  being  vr- 
 miiatahsmccfi-  „^^  i,y  (hj.  Peiapjans  witha  fentcnceout  of  the  booke  o\the  Pa- 
 autem  elegit  loca/lor,  rciecTed  it  ""  M  a  tefitmonie  of  no  authoriiy, i]beit  Antiquhy  had 
 fvXSS^M-  "^*^  accounicdof  that  bookc,as  that  chcy  had  ioincd  it  to  the  books 
 ti9comm,y;data  oftlienewTefiamentjand  did  rcade  it  pubhkcly  in  their  Churches : 
 Si&l'>"^'^off^^^^^^/'f^»"^«"'^"'^'^3  that  wee  reica  feme  few  tcrti- 
 jiroUbored'fcndt,  monicsallcgcd  by  him  of farrelcfle  authofitie  then  that  was  ?  But 
 ZfZtu&t^'  y^^  ^^flf'^f  found  in  rhefe  few  teftimonics  of  the  more  ancient  Fa- 
 ^  ibid.cap.\9-  thers,rufficitntto  \M{}.\^QboihfotW\xr\:ih'\ys,''  thatwe  hauenothf^g 
 cap.T.'  ^  ^'^  thereof  t-oglorie  as  ours^  which  God  hath  net  gtuenvntovs  ;  that  our 
 I"  vrofper.  de  'ib.  heart  and  thoughts  are  not  inour  ovenepoiver  J  but  Gods :  that  all  is  to  be 
 7homaus  "efiimo-  ofcrtbed  vnto  God,  and  that  vce  mufi  confe^e^  that  we  recetue  all  wholly 
 mud:  ubeUo  of  him,  as  touching  our  conuerflon  to  Cod.and  continuing  wtihhtmuhat 
 r^ 'i^i§n.m  expo- it  itvphollj  the  gift  of  grace  y  the  gift  of  God,  which  of kim  vce  haue,  and 
 
 fit.  Symbol,  aptid 
 
 Cyprian.  °  >yiug.de  Bono perfeucr.cap.  i  $.  Ifl*  ta'es  tanriqiie Doclores  dicentes  »on  ejfi  ali^uidde i]m  timqHamde  wjho 
 quod  nobs  l)ei4i  mn  dedent.g'oriemnr,nec  ipfiim  cor  nojlrum  ^  cogtt.itiones  ncflrai  iu  potijiate  Hojira.  ejfe,et  totum  dan- 
 res  D.oAifii  "b  ipfo  nosaccipere confi'emes,  vv pcrmanfun  conuertamur ad  aim,i/t  id ijuodbonum  eft, nob ^  qrioq;  -vidie- 
 atur  bon!*m,&  qundveiimHS  t!lud,vt  honoremm  Deum^d?-  recipiamui  Chrifium  :  vt  ex  mdeuotis  efficumur  deu»:i  &  re- 
 ii^iop,  vt  in  ipfam  Irmtatem  crtdaraus,  &  confiteamar  etiam  voce  quod  sredimm,  b<ec  vtique ^ratiit  Dei  tribtmnti&c. 
 
 not 
 
of  Free  mil.  145- 
 
 nn  ofoHrfelptesta  mllthat  that  is  good:  to  recelue  Chrifl,  ta  heleeue  in 
 Cod,  tindbj  voice  to  confejje  that  which  wee  beleeue.  And  furely  ho  w- 
 Ibcucrtholc  more  ancient  Fatherifpalcecbrcurelyof/^rrtf  W/jand 
 fome  ofthcni  queftionlcflc  meant  ainifl'e^yct  for  the  moft'part  their 
 'cechcslxin^  applied,  as  J  faid  before,  againft  heathen  Aflrolo- 
 rs,  and  wicked  bcrctikcsj  excluding  mans  will  wholly  from  being 
 ycaiifecithcrofgoodoreu.il,  they  Ipakeworfc  then  they  meant, 
 ;  lid  if  wcc  will  take  their  words  with  thofe  qualifications  and  con- 
 ri:aj6lions,wherewichi'.-^*i/?/>>cleared  fomefpeechcsofhisagaitift 
 theManichecs,  a?  p  before  wa  s  Ihe  wed  in  the  anfwer  to /f/5//Z»<»;>;  xSca.6. 
 Epi(^le,thcy  fhall  eafily  be  reconciled  tothc  truth.Therfore  in  them 
 alio  that  fpcakc  moii  amide,  wc  find  fomctimes  a  right  and  true  ac- 
 knowledgement of  the  grace  of  God.  Who  was  a  greater  Patron 
 lot  Free  jr///(hen  Ongen  ?  who  yet  notwithftanding  confelleth.'^  that  <i  Orig.cmr.  cd- 
 ■OHT  will  ffifficeth  not  for  the  hautng  of  a  cleans  he  Art,  bm  that  wee  hatte  fj!,pin:um''!m^l 
 need  of  God  to  create  the  fame  in  vs,  and  that  then  fore  he  that  know  ■  fitjfkitm  ad  hoc, 
 etb  how  to  frayjaith.  Create  tn  mee  a  cUane  heart,  O  God :  'that  the  Zhl2t"feTDt<, 
 true  knowledge  of  God  by  his  ntercie  ayid  grace  is  granted  oneiy  vnto  fliopiuiuitaU 
 them  who  arepredefltnate  to  line  worthie  of  htm  whom  they  know :  Uhat  "t"fnt%ltH!* 
 mhatfoeuer  is  in vj  worthy  ourrcioicing,  isnot  ourowyje,  but  the gtfc-of  '^'"^''^"'  ''"'^'^ 
 God.  Yea  where  he  offi  mrth,  thdt t here  v in  sMeryfoule  aftremth  of  'TbU.Bonitart ae 
 9wer  andfreedome  ofwilU^  whereby  tt  may  ^oe  euery  thing  that  is  good)  l>^*'-''^>iit'-e  Dti, 
 yet  further  to  expiclfe  his  mind  hec  adcicth,  ^  that  th;s  benefit  ofna.  TrJITcltedlnr 
 tnrewM  cropped  bj  mear?es  ofjinne,  and  wot  turned a/ide  to  fyame  and  '"i""'"  ^"  '/««- 
 UfcimoHJnes ;  but  that  the  fame  being  repaired  by  ^race^and  reftored  by  hoc'fr.cd,fil>ilti 
 thedoSIritteofthewordofGod,  doth  gtuethufweet  fiuour  which  God  A«'*";»g«""» 
 \hefirf}  Creator  put  into  it,  but  the  trefpaffe  offin^ehad  taken  away,  nan:,  &c. 
 IpVhere  itappeareth  p!ain!y,thatinfpe3kji)gofFr<ff  m'/7/,  hispurpofc  2lol''''cn''i^tl^ 
 was  to  fliew  what  mans  will  is  by  condition  of  crcaiion,  &  to  what  d^g-ium ejl^dnd- 
 t  may  becrepaircdby  the  r,race  of  God,  not  what  power  itiiaih  of  ■?'""'  **'nt'  ^'* 
 tfelte  inthisftateor corruption,  to  open  to  God  when  hcc  knoc-  ^tnCaHt.Hom.^. 
 ccth,  or  to  adcnt  co  God  when  he  calleth.  And  thus  Clemens  Ale-  ^rur^'Zm°!p. 
 vandrinua ^it.vm'w^Ff'eewill  agamihhe  hcrctikes  l^Aler.tintis  and  n^rn.iuaw xc*. 
 3afiltdesy  who  thought  that  men  by  an  cdcntiall  date  of  nature  werci^r'^'^i^i^ 
 bmegood,  fome  tuill,  feme  faithful!  and  fomc  vnfaithfull,  foas  am,-^d^iUfiuu 
 hat  the  will  of  man  is  nothing  at  all  cither  way,  yet  rcfciueth  due  ZluvUl^^gr't^t'. 
 
 .tw  rtfxratur,  <jr« 
 trd»3ii>kim  verSiDtire^mt^iodoremredMT fine  dutio ilium ijutmfnmui  Ctndi'ar  Deut  tndidetat,  ftdpcccnti 
 tdfaptbtrAxcrat.  . 
 
 L  place 
 
I4<$  Of  Freewill, 
 
 ixClem.^!cxaHl  place  to  til*?  ffrace  ofGod,  faying,  ^l^ee  haue  fheeUIlneed  of  Gois 
 
 tiisntem  ktbere  fa-  gracc,  and  truc  dcttrme^  And  ojcba[te  (^  fut  c  ajfeCtjoHt and  oftae  Fa- 
 
 mm,&c^.  ad  quod  flyg^s  ()irawin<r  vs  to  himfslfe.  Where  by  affinning  the  Fathers  draw- 
 
 ^mUhemuTgra-  tugvs  tohm^elfcy  hcc  pUinly  cxcludcth  the  volunraric  opening  and 
 
 ud,rcauque  do-  aflcnting,andyeeldingofFr(?fB'///,becaufc^r^»'/»^  ("as before  was 
 
 mtmdaamtTaf-  flic  wccl  ouc  o(  J(iffift)\mpo\tczh  that  thcreis  no  will  in  vs,  till  God 
 
 f'^'<y'<^  Pf''  ofynwilling  doe  make  vs  willing.  Lee  one  fpeech  of  Atifiine  fcrue 
 
 %ilJ'''*  ^  '^    to  df arc  all  this  mauer.  *  TVe  mnji confelfe  (faith  hee)  that  xve  haue 
 
 »  ^lift.  de  cor-  p^gg  will  both  to  doe  euiUand  to  doe  f  WThis  is  the  common  aflcrtioa 
 
 Libemm  aibitri-  ofthe  Au- hors  whom  Ad fBtPj op o\>\>okih  againft  vs :  butlet  vs  rake 
 
 urn  &  ad  rM'um  ^j^^^  vvords  following  wiiha!l,3nd  by  them  cxponnd  thefa^ce  alfcr- 
 
 vdum  covfirmii  tioii.  For  euHl-dotttg  eneryman  is  freefrom  righteotipteljetandth^  fer- 
 
 tjl »os  h.-!bcre :  f^l    ^^j.  ^f /f„„g   [there  hee  hath  atreadic  Free  will)  bat  in  that  that  is 
 
 liber  ejl  ([uifque   good  no  man  Can  be  free^  except  hee  be  made  hee  bj  himt  hat  fait  h.  If 
 
 ^'SlmfiruH^:  ttt  ^^^^  Sonne  pjall  make  yon  free,  then  are je  free  indeed.  If  any  lif  chem 
 
 bomauttmUher   thought  othciwife,  they  erred  in  that  they  thought  :  ncicherlcar- 
 
 tinUm  hltl:  ncd  they  fo  to  thinke  of  the  Apoftlcs ,  or  their  beft  fcholars,  as 
 
 tus'abeoquidt-   M Bt^Jop  idlcly  ralketh,  bur  either  borrowed  it  of  heathen  Philo- 
 
 yir,  *^o;yj;«j    fQp}jers^  or  prefumcd  it  of  themfcUies.    And  whatfoeuer  they 
 
 ttiought  or  meanti  their  manner  of  fpeaking  was  not  Apoflolike, 
 
 neither  learned  they  it  by  the  word  oFGcd  :  and  therefore  thofc 
 
 times  were  not  the  purefl:  times,  which  had  thus  in  phrafe  and 
 
 yRom.^.17.       fpccch  varied  from  that '  chdraBer  and  forme  ofdoH;ine,  rf  hereto 
 
 tl^c  Church  was  firft  delmered.  And  if  Ad.Bi(hop  will  fay,  that  they 
 
 learned  thefc  things  ofthe  Apoftles,  then  he  muftcoadcmae  Saint 
 
 iSitL'S  ^fi^f^^>  and  the  whole  Cathohke  Church  of  that  time  in  whirh 
 
 instnptun':  tra.-  Au(ltne\iuc6,  fot  teaching  Other  Wife  then  tficy  taught :  which  if  he 
 
 S  w^S  will  not  doe,  he  muft  perforce  acquit  vs  as  well  as  him,  and  let  the 
 
 (Umtn:!4mfidA    blame  rcfi  vponthem  ta  whom  it  doth  appcrtaine.  Whom  we  ac- 
 
 TicIxiT''''    <^o""t "o  ^""h^r  t" bee  Pillars ofChriJls  Church,  then  they  thcm- 
 
 h^Aug.cont.dttas  fclues  contiuucd  built  vpon  the  Gofpcll,  vvhich  ChriR  hath  made 
 
 caf.  9.^Excogi!'a-  ^  the  pillar  and  fortreffe  ofour faith :  neither  doubt  we  to  fay  of  them 
 
 ufrunr  MMtcke-  that  thcy  SNcrcindark^eJfe,  wh^rethc  '^ivordof  the  law  andtefiimonjX 
 
 MomJ'mpenL  did  not giue thcm  light.  Nowforconclufion,  hcvpbiaideth  vs  a 
 
 ^uo^po:uen^tde-  gainc  wit'tuhc  hcfeiieof thc  Manichees,  onely  to  fhew  himfelfca^ 
 
 /lTw«w  4««-  pcif<^^ fcholar  of  the  Pelagian  fchoole.  For  fo  did  the  *"  Pelagians 
 
 ufcrue,pfLma.    obiccl  CO  Ah&ine  and  other  Teachers  of  the  Cathohke  Church,  that 
 
 dmvcrmtt    thcy  Gookc  part  with  the  Manichecs,  and  defended  their  herc/ic  i» 
 
 the 
 
of  Free  wU,  147 
 
 the  6eny\t)aofFrffvill.Thcy  called  them  Afanic^ees^ind  ofthem- 
 fclucsfdici,  tUiiihey  dealt  for  the  CittholikfffMtha<rAin(i  the  prophane  *  Jhid.Lb.z.u^i 
 
 ri^Ml  ^     t  II-  1  r  J  Pro  Cat  hultc.t  fide 
 
 opmionofthe  Mamcbees,  only  to  colour  their  ownc  hcrclicanden-  t^.^r^  Mamiu- 
 mitieagainlt  thcgraceofGod,  by  falfly  rpbraiding their  aduerfa- '"'♦y^'^"^''':?'^''- 
 ries  with  another.  Buti".  y/«/?/«anfwcred  thein,  *  The  Manichegs  cZ/l^lonem  Or:- 
 de'fiy,  that  to  man  bcina  made ^ood.  Free  will  became  the  beqinnwff  of '*"'^'*'"  ^f'("' 
 
 ,  eutll:  the  Peugians  (aj^  that  man  being  become  eutil^  hath  a  wlljHffict-  expofcere,  &c. 
 
 1  en t If  free  for  thedom^of  the  commandememofaood.  TheCatholtke'^}^^^-'^-'^'^]^' 
 
 \    ^1  >      '     t  1    "^        I      t     ^  r       i'b      ■   t  ^     I  I    dm  neg.int  1)0. 
 
 I  ChMrcocondemneththemboth,jajtng  to  the  Alanichees^  Gm  made  mtmbonoix  bU' 
 1  njaniiif}  -andtothe  PeLq^ians,  If  the  Sonne  fhall  make  jou  free,  then  ^o  arkmo  fuiffi 
 1  fire  you  free  indeed.  Let  M.  Bfjh^p  tumc  the  name  of  the  Pelagians  lagMmdkunteti- 
 I  into  Papids, and  rake  this  anrwertohimfclfe.  The  Pelacians  and  'j"' '■"/"'!""'  ""' 
 Pi)pi(ts  arc  no:  rnereforc  to  be  approo'jcd,  becaufe  they  condcmnc  habere hberumar- 
 lbs  heicdc  of  the  Manichees,  but  are  therefore  to  bcc  detcfted,  be-  '^'j"""/ ''''*//'« 
 
 ,         ,  r-         ~   I  enditm precept WH 
 
 caiife  rl^f y  haue let  ?p anotiicr  hcrehc  of  their owne.  ^  Tuo errotirs  io>ium.  ctholici 
 (faith  S.  'An(ii»?)  m*j  h  contrane  one  to  the  other  ^and  bothf  be  de-  "^'j/'^^J'^' 
 tefledy  bicaufe  tiey  are  both  can tr arte  to  ihe  truth    Soisit  with  the  'jbid.fo/funtd/M 
 
 Manichecj  and  Pjpii^s  :  and  wee  take  the  courfc  that  the  ancient  ^7cJ«VJrX&^^ 
 Church  did  to  condcmnc  them  borh.  But  ofthis  matter  I  haucfpo-  "mbofunt  dat- 
 ken  Ibfi^c  icntly  be  fore  in  anfwcring  his  Epiftle,  and  therefore  need  ^/„tcZrl!^' 
 not  hcere to  ftand  vpon  it.  virir^ti. 
 
 ij.   VV.  Bishop. 
 Here  Trvouldmakean  cndofcitsng  Authorttiet,were  it  not  thatCdX-  a.lnft,  ca.J.q.4. 
 vimfaith,  that  albeit  all  other  ancient  J^Vriters  beagainjl  him, yet  Saint 
 Auguftinc  at  he  vaunt eth^  vs  cleerely  for  him  in  thi4  point :  but  thepoore 
 man  isfouly  decerned  as  trellin  this.asin  moji  other  matters. I  veil  brief. 
 lie  prooue,  and  that  out  ofthofe  )voyl(fs  xvhtch  S .  Augudme  wrote afier 
 the  Pelagian  here/ievcM  a  foot :  for  in  bif  others,  C^lul^chiorvledg'' 
 eth  htm  to  haue  taught  Tree  will.  Of  our  Freedome  in  confem'tng  to 
 Gods  grace,  he  thw  define  tb  :  To  confent  to  Gods  calling,  or  not  to  Dc  rpiVMitj^. 
 confcntjieth  in  a  mans  owne  will.  Ajaine:  Who  doth  not  fee  cue-  AasimpSu.2*. 
 ry  man  to  come,or  not  to  come  by  Free  will  J  but  this  Free  wilJ  may  Traa  71.  in  lo- 
 bcalone,ifiic  do  not  come,  but  it  cannot  be  hclpen,ifhc  doc  come,  '"'^f''  ■'*^' 
 /»4«ff//;tfr/>A?ftf,that  we  wil](do  vvell)God  wil  haiicittobe  his  and 
 outs  ;his,  in  calling  v9;ours,in following  him.  Teamore'.ToQt^nd 
 Working  in  him,  a  man  doth  cooperate,  that  is,  uorkcth  wnh 
 him,both  his  owne  iu(lification,and  life  eucrlafting.  JVAlyoubeare 
 bimfpeake  yet  more  formally  for  vs  f  Wee  hauc  dealt  with  your  bre- 
 
 L  1  thren 
 
I,ib.4.cotitr. 
 3ul.c.8. 
 
 148  Of  tree  mU. 
 
 thrcn  and  ours,  as  much  as  we  could  j  thac  they  would  hold  out  and 
 continue  iachc  found  Cacholikc  faith,  the  which  neither  dcnieih. 
 Free  will,  to  cuill  or  good  life,  nor  doth  atcribuie  To  much  to  it.that 
 it  is  worth  any  thing  without  grace.  So  according  to  this  mofl  wer- 
 thte  Fathers  iud^emer^t^  thefomd  Catholtkf  faith  doth  not  deny  Free 
 will,  ditheoldM:inkhecs,  andomne)»Goj^ellers  doe  'y  fJcrefteemeit 
 mthout grace  able  to  doe  any  thing  toward  falfiation,  Oi  the  Pelaotans 
 did.  Jndtoconcltiie,  heareS.A\igu{\wc^aftf}rcrvfitothe*»,whofa)t, 
 that  bee,  rvhtn  hee  commendeth grace,  demeth  Freewill:  Much  lefl'c 
 would  1  fay,  that  which  rhou  lyingly  doft  cflrlrnic  nietofay,  Free 
 will  to  be  denied,  if  grace  be  commended ;  cr  grace  to  bee  denied, ; 
 if  Free  will  be  commended. 
 
 •  tnflitutMb.t. 
 
 fe  lbid.Sta.9. 
 
 R.  Abbot, 
 
 Calftin  indeed  confclTeth,  as  the  truth  is,  that  the  *ar.cieMt  TVrim\ 
 tersy  fatse  onely  Au^in^  hauewrittenfo  dtaerjly  andintriditely^  or  ob^ 
 fcftrely  of  Free  ml ^as  that  hardly  a  man  can  gather  from  them  any  cer^ 
 tainty  as  touching  that  point. Buty^thc  faith  further,that  t>  a/beit  the) 
 went  toofarrefomettmes  in  extolling  Freewill,  yet  hee  dareih  to  affirmt 
 that  they  aimed  at  this  mar^e^  to  tttrne  man  altogether  away  front  the " 
 confidence  of  his  ownefirength,  and  to  teach  him  to  fn(ik.e  the  repofe  of 
 his  firength  in  God  onely.  But  whereas  C<«/w«  thinketh  that  v^//y?/«tf 
 is  cleare  for  him  in  this  point ,  M.^t(hop  faith,  the poore  man  v^oi 
 foulely  deceifted  as  well  in  this,  oi  in  moji  other  matters.  Where  I  can- 
 not but  fmile  to  fee  how  cucry  ignorant  brablct  will  haue  a  fnatch 
 at  C4/«/«,  when  he  in  the  mcane  time  going  like  a  (lately  Lion, flia- 
 kcth  them  off  like  curres,  and  daflicth  them  againft  tiicwallcs.  If 
 Caluf4.\NQ^Q  poorc  a  man/alas  what  flial  we  thinke  ofA/.Bi^op  f 
 What  fhall  we  m:ke  of  him  but  a  bc^gcr  outright  ?  Yet  hee  takech 
 vpon  him  to  prone,  and  that  cm  ofthofe  workes  which  S,  Anfitn  wrote 
 after  the  PeLigtan  herejie  was  a  foot,  that  the  fame  Aafiin  taught  Free 
 will.  And  weedcnienot,  butthathccdidfo,  and  in  that  meaning 
 whcrem  he  taught  it,  we  are  ready  to  affirme  it.  Yea  let  him  rcmcm- 
 t  iUlSea.%.      bcr  that  Caluin  profcfl'cth,  that "  if  any  man  wtllvfe  the  name  of  Free 
 wtllivithoHt  th:  corrupt  meaning  of  it,  hee  will  notgatnefaj  htm^  •  onely 
 becaufe  it  cannot  be  retained  without  danaer  ofemlivnderftandinir,  he 
 mfheth  it  to  be  forborne^  and  in  that  re  fpc  6t  wee  for  the  moft  pat  t  doe 
 
 forbcarc 
 
of  Free  will.  i^^ 
 
 forbearc  It.  But  this  Frre  rvill  in  true  mcaning,!s  m  facttftie  of  nature,  ''•^"^  '^^^?^ 
 asA^f.  'BilhopwWl  needs  hnue  \t,bi\i'^it  beloMgethto  thegrAce  of  God,  ^cap.e.jpium 
 to  the  gifts  ofGod/iot  onely  the  beein^  of  it  hut  the  connerihig  oftt  vnto  ^aiTItZHDef 
 God.  And  vcrie  truly  doth  the  fjmci'.  yift/}i»  ix^iic^thH'^  tftv'e  haue  hoc  eji,  ad  dona* 
 of  God  (by  nature)  a  Free  mil ,  xvhich  may  be  etthergood  or  euill,  and  ^^bZl'mclclL 
 hAne  of  our  feints  a  gaodvrUL  (by  conlcncint^  or  applying  it  tvhcii  ■^tfii,{cdtux?n 
 God  cul'cth  to  that  that  is  good)  thenbetter  is  that  thatwee bane  of  ^e'l'tMUn^u 
 onrfelhes^  then  that  that  rre  hane  ofGai.  Which  becaure  it  is  abfu  d,  ^'"»*»'  mxudtt* 
 wcc  inull  needs  ncknovvlcdge,   that  3  good  wiii,  that  u  to  fay,  Free  e7S*!TLv« 
 mil  tofaichandriohccoufneirc,  isnotofourfelucs,buroFGodonc-  ""bu libera q»^- 
 lic.    Hue  A-f.  BtpJopjiWe^^ixVi  Aufitne  afrirmin^  ,  chat  ^  to  confent  to  dTo^.^Z'^Ii-^ 
 Gods callt'i^.ornot  toconfcnt., proprU voluntatis eji, belonoethto mans  >'"<:p<"'fi'jf'^ ■^•■■l 
 cxTnewill.   liucrathct  he  ihould  idy, propnevolftKtattj  <?//,  ihat  is,  //  m-ven  voiumM 
 coKcerneth properly  them/l :  the  place  by  chaneins  oFa  letter  bccinf^  '-^  nob'jtfi,,mU- 
 vndoubtcdly  corrupted,  S.  ylujftns  pur pcic  there,  becing  onely  to  »obu,q„amquod 
 noiethcvvill  tobc  thefubie»5l,notthccaufcof  this  confeiiting.  To  f^^"';^;^  ,  ^^. 
 confent  hcc  mcanctbis  an  ail  of  the  will,  which  howfocuir  God  c.ip.^^. 
 workcth  in  the  will  to  doc,  yet  the  will  it  is  that  doth  it,  but  that  the  ^'Pf""''"''!''"' 
 
 '  /  '  acre  ucut  o^era- 
 
 will  confcnccth  by  a  power  ofit  owne,hc  ineaneth  not:  yea  he  him-  tunnhommc. 
 felfe  plainly  cui^^eth  the  contrarie  in  the  words  immcdiacly  going  .J.^Sl^rf  * 
 before.  For  what  is  if  toconrent,'butz'^//rfr^^<rrtf  ,  tobeevedlingto  e^f.i^.&iib.i. 
 beleeue  ?  And  e  God  it  is  (faith  hce)  that  mrkethin  vstobeemllwg  to  3/JJ£m. 
 btleeue.  Therefore  it  mu(l  needs  bee,  that  God  worketh  in  man  to  'Diipir.ci;-itc. 
 giue  confent.  Mans  will  confenteth,  it  is  true  -.^  fedpraparatnrvo  yoVt'rjedefi.fai'i. 
 Ipintask  Domino :  bnt  therviH  is  ff  anted  or  prepared  of  the  Lord    Fanh  cap.i.yt  t>rxdn.:- 
 istnthe^oxverofman  .-  '  fed  nulla  eft  pot  eft  as  nift  d  Deo,  bi^t  t  here  is  no  [l^j,^,  ,remuTti' 
 porver  but  of  God.  Itisinmans  will,  whcuGodhaih  giuenhim  to-/^'""'"'/'^'^'"^ 
 will :  it  is  in  mans  power,  when  God  hath  giucn  him  power.    And  aJit^tl/r.'^tnt 
 morethenthisjhowfocucrvxce  read  the  words,  S.  AuJ^/nemtendcd  '»""»«"'<"■'''-" 
 not.  For  full  and  ccrt^mc  adurancc  whereof,  Af.  Bifijep (\^ou\d  haue  //^.L/^/u/f- 
 remcmbrcd  ,  thatS.  Aufiirie  himfclfcreportcth  it  as  an  error  which  ^<:''»t<'  tcEfif^ 
 
 I         II'-  111  \,     t  /-  I  /■    II     t  coif.ummtum 
 
 hec  had  loniennies  holdcn  ,  "  that  to  confent  to  the  Gofpeil\xhenit  «•  fc,.p:a. 
 predehedit  ofottroxvnervttl^  and  that  iveebiue  that  ofour/e/nfs.  i'lom  ln'E?a^o'^c 
 which  crrour  hec  profcHcth  |]c  was  reclaimed  by  thofe  words  of  the  f:->ftre,veh:on 
 ApoRlc  :  ^  PThat  ha/}  thou  that  thou  hajinot  rtceitted  i  For  if  it  bee  ol"  '„'^f;;i'J"j\''^]  (^ ' 
 our owne  will  that  we  confcnt,then  foir.cvvharwe  liaueofourle.'iics  veUmts. 
 which  we  haue  nor  rcceiued.  HcefliJuldfuther  h.uieremembrcd, 
 th3t5./^A»/?;»noccth  it  as  the  error  of  the  Pckguns,that"'ror^;?/#vf, 
 
 L  3  «r 
 
Ij'o  of  Freewill^ 
 
 or  *ioi  to  confem  is  i»  our  fcluet  and  ofotirfelties^fothat  if  we  wtH,wtc 
 dofo:  o-rtftre  wtllKot.weCMife  that  thsfoorke  of  God  nought  auaileth  in 
 a  co>ara  Pekf.d-  '^s.^^.  Bf^^sf  there  fore  doth  amifle,to  make  ^ufitn  a  patron  of  that 
 cek/iMi.icap.    opinfon  which  he  reformed  as  an  error  in  himfdfe^and  condemned- 
 dcat  &  vmire     35  an  crror  m  Other  men . 
 
 cjien<iuMi6-non  fhc  fccono  pUcc  that  he  allcdoeth,  in  y4W/?/«/  true  mcaninir  is 
 ijoiuf^aus  f fed  altogether  againrt  nim.  "  l^hoaoth  notfeelUnh  he)  that  euerj  mm 
 'l°y''f^f'"*^^''  Cometh  or  csmeth  not  arbitrhvolmtat  is  M  his  \rill?{^l^ti'n  be  as  M. 
 wnvcm!%npn-'BipJOf(n\.\^^by  Free  Will:)  ButthismlI-mjjifea/one{(i'nUhc)  if  hee 
 tcft  Mtjr^wji .id-       g  nof.bm  it  cannot  be  but  helped tf  he  do  coTne.V^htxz  fhe  a  inochat 
 
 luUicfJ-ftvcKit.  '  '   ^y      n  ■       STL     i  1  -1    L        •        L 
 
 oioh.6.6^.  ourcomingornoccomming  toCnrut  is^act^dDy  our  vvii, negiuecn 
 
 P  .-4iig!ijlS)iio-  ^Q  vndcrlhnd.that  our  will  is  of  it  felfe  free  to  refufe  to  come  :  but 
 
 vcnUnjuujt-  that  the  Free  j*/// whereby  wc  doe  come,is  the  gih  of  God ,  cutn  as 
 
 hroark:rto:vo-  j, gauiouj- Chrift teacheth v^fayine; "  Nomancan comevntomee, 
 
 'untsteproprtx  ,  ,  /nil  r  i  r,     a    n 
 
 ven.siuidt.ir-  except  it  be  ginen  him  of  my  Father.  KnuincTtxaxciht  lame  S.Anjttn 
 g-cfcujvu  niffe,  gif^^herc  rcafoneth  with  a  man  in  this  fort :  p  Thou  fayeft  vnta  mee, 
 jhium  eji  tibi^p-  /  am  come to  Chrtji  by  my  Free  mll^  I  am  come  by  mtne  otvne  ml.  J^hy 
 y^tnauiivo:a.n^e  ^Ytthoutiroiid  of  thu  ?  fVtlt  thofi  k»ovi>  that  ctiBn  this  alfo  was  omen 
 
 Nef?3ovemtad  me  *  *  i  » 
 
 d>c.  thee?  Heare  himthu  calledthee'.Nomancommethvntemeexce^tmy 
 
 %Zi  ^Ip'io'  Father  draw  him. For  "^  when  God  will  hane'a  man  do  that  which  is  not 
 [lepra  Seci.6.  to  be  done  but  by  the  will,he  in  an  vnfpeakab/e  and  rronderfull  fort  wor- 
 lS>'icap.tn!rc  kethinhtm  to  will.  But  M.  EiPjop  perhaps  groundcth  vpon  that 
 "jeiim'ts  fir.e  mhu  that  ^.Aufitn  faith^that  the  wil  of  man  is  helped  if  he  do  come,as  im- 
 7e"m-^d'iil!^.nT.  Porting  that  man  doth  fomwhat  of  himfclfc,but  y  et^  is  not  fully  fuf- 
 htfcum cbopirnutr  ficicnt  wJthout  hclpc.  Whepcto  1  anfwcragaine,  that  man  doth 
 E.v  M^'i^^»,a^^;,^^romwhat,butnGtofhimfc!fe,&God  helpech  man  domg  fomwhat, 
 tnbotuw,  cy-ciim  bucfo^3S  that  that  wherein  hee  helpeth  him  is  ofGod  alfo,  fo  that 
 u^ur""'^'^ '""  Gods  helping  of  vs  doth  alwaies  prcfuppofe  a  workeof  his  ownc 
 ^^■^<:--'}r-cxp.ii.  invs.wliichhe  aloneand  wholydoth  \vithci:tus»r/^//^tf«r  Z'/(faith 
 Xirnbona^n^p'l'.  Atifiine')heworl^ethinvst9Wtll,and  worketh  with  vs.,  or  helpeth  vt 
 jfjirxiadtumn-  xvhen  We  do  wtlhhbe  will  is  changed  from  euill  to  good,  and  helped 
 pr4^r.ttamf^  whsn  it  is  good  .^  Hfprepareth  the  good  will  that  is  to  bee  helped^  and 
 II  Cowrr-*  elms  E-  helpeth  it  when  it  is  prepared. "  Free  will  to  right  eoufnejfe  is  frfi  made 
 cap%.  Jdiufiitm  freehand  then  helped.Hc  rein  then  ftandeth  M,  Bifhops  error,  that  hee 
 nifdtuimtw  U-  joincth  man  to  God  xx^  the  firft  framing  of  the  will  to  come  to  God, 
 ([lis  non -uu'm.  lo  that  tor  the  peirormance  hcreotjas  (jod  is  mans  helper,  lo  man 
 is  alfo  Gods  helper.not  by  that  that  God  harh  now  wrought  la 
 man,bu£  by  that  that  man  hath  naturally  of  his  ovvne:  and  there- 
 fore 
 
of  free  mil.  iji 
 
 fore  GodhclpctH  manforliisfaluation,  ifman  by  bis  Frtewill\\c\\} 
 God  forthcfauingorhimfclfccbutifman  withdraw  his  hcipe,  tlic 
 heLf^cot  God  aiiaileth  nothing.  But  the  true  hclpeof  God  which 
 .S, /^«/?/wfceacheih, is  that  whereby  God  himldfc  workcth  in  vs, 
 that  whereby  wearehelpcruU  vntohim,ncithcrdothhe  helpcany 
 thing  in  vs,  but  whathcc  himfclfe  hath  wrought  and  prepared  in 
 vstobi  liclpcd.  And  therefore  hee  inakctha  dirtin(ftion  of  two  ""  ^s compr.^* 
 
 II  c  I     r  ^  •       J     /I         I  f  t  I  n     -^  a^*^  Cifji.i  2. 
 
 kindci  oi heipe.  "  Aitmejt  aatutormmt  [tns qm  ali^jwa  nonjit^cja-  y  fbid.cap.n. 
 liui  efi  adiHsortHm,  qno  uliqmd  fit.  There  it  a  kind  of helpe,  without  •^^t'l-onum  per 
 
 I      t         L  J  L/  /        /J       //    /       /         '•    /  luodpofctcftnel- 
 
 which  a  thing  a  not  done^  ani  there  tt  another  l^nde  of  helye  by  vcntch  /«,)  ^[im  qm 
 Athmi  IS  done.'Xhcich  a  helpc  without  which  a  thing  is  not  done,  "o^H^ff^f'- 
 
 I       I         I      I  I  I        I       •     '■     1  f         ueranter  honuni 
 
 hue  though  thathclpc  bee  had,  itroj.ouetn  not  thereupon  tnziteHeteqiiodveUer. 
 \  the  thinsz  is  done,  bcc^ufcrbmc  other  hclpc  is  wanting,  without  ]  7>"<^-^fl'>*j'»- 
 
 o  '  I  f      1  /  b:ipcr  lianc  ffa  t- 
 
 I  which  that   helpc  auaileth    not.    ff'/i bout  fo.de  wee  cannot  hue,  am non[4umpof, 
 I  and  yet  though  food  bee  hai^he  liueth  not  thereby  that  mil  die^oim^-^^^^'^^^^f^^^^^^^^^ 
 \  kethaway  hiiiileifc.  Such  wascheheipc  o\  God  to  ^darn'mPari-  quodpojjUm": 
 dilc,  ^  xvtthout  which  he  confdnot  continne  thoHah  he  tvouldy  by  which 
 he  mi^ht  continue  if  hewo(4ld;bi\t\\'askfztohiso^ncviii\\,  either  to 
 contiiiucby  this  he[pc,o:  by  forgoing  it  to  fall  away.  Such  the  Pa- 
 p'lt^bdyihcheJpeofGodtstovtf  by  which  we  come  to  Chrifl,  and 
 con  iiiueifwetviji  :  but  boch  for  commingand  for  continuing  itis 
 IcfttoourF/'^tf'M'///,  either  to  vfeit,  cr  refufeit:  fo  that  it  is  in  vs 
 whether  It  fliall  be  a  helpc  or  not.  But''  the  helpe  of  th^grace  of 
 (^hrifl  ii  fuch  ,as  whereby  the  thing  is  certaincly  cfFc6lcd,tor  which  » capM.rca^itrt- 
 K  IS  a  helpe:  not  fuch  as  whereby  wee  come  to  Chrift  ,  or  continue  ^ocun:d^taf,te. 
 
 II  )      I  II  /   /•      1         •  nt  tonnnw)  fit 
 
 vith  him  if  wee  will^  but  which  mukcth  vs  to  vvtll.'totiut  it  is^^rw.-  Admori- 
 firft  a  mcere  qift  of  that,  of  which  afterwards  it  becommcth  a  «'«c'Z '«"«''<»»., 
 helpe.  For  cximple  hereof  Saint  Aufiine  faith,  that*  blededneffe  jk,vem»MiAm 
 U  a  helpe  by  which  when  it  is gtu;n  ,  a  man  ii  fotrthwith  blefjed,  'l"lida7f"' 
 Thereby  giumg  to  vnd^rftand  ,  that  this  ^tf/jpr  is  the  giuing  of  ^M^i/rwJZarrf- 
 thcthing  whereinGod  is  Didto  helpc  vs.  So  that  Gods  he/pehT^^;l:;;^lf^,.^ 
 our  comming  to  Chn[l,is  rhegrft  of  God  whcrby  wc  doe  comcrhis  ■vteupcrfaurM- 
 it^//><f  foroiirb^'lceuing,  is  his  very  gift  whereby  wee  doc  bclecue:  ^"J^^Y.,^^'^J,e 
 his ''  /j<r//3tf  forour  pcrlcuering  and  continuing  with  Chrift  ,  is '^»''^>''' p"-/"""- 
 'his  gift,  whereby  vvec  doc  pcrfeuere,    ani  no  other  but  pfrfeuere''P^f^'!l'f"^^ctii 
 andcontinuetotheend.And  diishelpe  doth  5aifit  y^«/?/«*  meanc  i--t pcr^h^ do»um 
 in  the  place  cited  by  M.  Bipjop.  The  will  cannot  but  beeholpen,ifa  T^'^tj'p^i"^' 
 moMCometoChrtfl^mzmm^,  that  mans  will  comcth  not  toChnft, 
 
 L  4  except 
 
152  OfTreennU. 
 
 except  God  gill?  vnto  the  will  to  will  and  to  come,  that  is,  to  be- 
 Iccueinhim.  hnd  thcrchrehc  zddcih  y    y^fidfo  helped ,  as  that  hce 
 e  Etfuxjiuum  I  ,^  ^1^^^  ^     ^^  ^^^^    bmdee  alfo  that  rx>hich  hee  knawetb  : 
 
 fraendumiit  fa-  which  in  the  Chapter  bcfoie  hcc  hath  thus  cxprellcd,  thzn'^tothem 
 ffeilmfaaai'.  rvhtch  are  caUedoffurpofe ,  Godat  once giueth  both  tokr-o^^^f  they 
 ACont.?eiai.&  l^joHlddo^anitodowhat  theyk^ow,  Gods  helping  therefore  is-no  o- 
 Jfff  r£«  thcrbuthis^f«/»^:  and by'thtsfecond place  ok,Bt[hyp  ^aumh  as 
 ^uifecundimpa-  \[i[\q  as  he  gained  by  the  fitli. 
 
 ^■fm^fnnuidmMi  As  little  aduantagc  hath  he  by  the  third  place,  nay,  we  fee  therc- 
 o- quodagant  fci-  \^  ^  notablc  pcecc  of  fraud  andfalfhood  in  concealing  the  former 
 l^eT/'"  part  of  the  words,  which  (houldcleere  the  latter.  *  Jnonefo^ttimh. 
 
 '  -^'^  Simflic.ti.  /lujiine^  Godyeeldeth  tovsto^'ill ;  tn  Another  fort  hee  per  for  met  h  the 
 p'rxjtJvt  -veil-  thing  that  Vf>e  will.  That  wee  will^  hee  would  haue  it  to  he  his  andours : 
 ,:'ius,dah-pr.i:fi.it  [ji-  f„  calling  \  OHYS  ttifellowiMg.  Bttt  the  thing  that  we  will  he  alone  t^er. 
 ■ut-vdtmui&fil.formeth  y  that  is  ^  to  bee  able  to  doe  we U.,  andfor  euerto  lius  tnblijfe. 
 umvoim: ejfi  e>  vVherc  plainelv  heaffitmcth,  that  itisGoJthatdo:hor  petformcth 
 i,ocando,noftrum  bo^h  the  onc  and  the  other;  hcc  miketn  vs  to  will,  and  hee  makcin 
 fmendo.  ^coA         jj  J.Q  yj  jl^P  i\\iv\a  that  cut  wiH  deiircth.  HoV  then  will  hee  hauc 
 
 a.tMivoluenmmt)  1  ,,  //lit  1   •         •    • 
 
 fo!t*spr.tjlar,td    MtobeeoHrsthatwewillorarewillmffj  butoy  his  vv'orking  itinvs  to 
 
 eft,po(fe  beni  a^e-  ^^  ^y,.^  p  jj  jj  j|^g  g^  ^^ ^^^  ^j jj  ^ {^"^j,  .^^g  J^  ^^jj]     ^,^^  ^^  ^^^^      j^^ 
 
 re  cj"  (trAper  ve,t-  .  ■'  ' 
 
 tiwuere.  yetitisGods,  becaufehec  workethin  VS  to  will,  {cis  his  tn  callings 
 
 ^l^^^ab'tlap!^!  ^**^^  in  following ;  but  it  is  his  alfo  that  we  foUoWjbecaufe  he  makcth 
 feqtiacesfide&    VS  to  follotv.  pothow  do  wc  follow  whcH  he  cal!eth,but  ^  by  willing 
 r^f/flk  duas^^'^^^^^^^'^i  '  And  no  man  can  bcleeue,  ^  except  itbeegirten  to  him 
 epiii.veUgMb.i.  to  bekeuet  and  ''  that  there  is  ayeeldtng  or  aJfentttJg  of  the  will^  it  is  het 
 ^h^d'simphc.q.i  that giuethtt^  faith  Aujlm  in  thatveric  trcatife,//- «^f  thatgrameth 
 nfituutm'vo-  ff  .  fothatalthough  wee  will ,  and  wee  runne,  and  tbi;  willing  and 
 /r/M^e'/^-gzL-.r^ni'ihig  bee  ours ,  yet  as  theApoftle  f^iih  •, '  it  isneith^rofhtm  that 
 'Ro.n,?.i6.       willeth^^  nor  of  him  that  runneth,  but  of  Godt  hat  fbeweth  mercy.  Con- 
 cerning which  words ,  it  is  worth  the  while  to  obfcriie  what  Saint 
 Aafiine  writeth  in  the  fame  dircoMrre,whcnce  M.  BipJopf^kdh  this 
 obicttion  ,  and  withma  veriefcw  lines  after  ,  and  thought  worthy 
 to  remember  in  diutrs  places  of  his  workcs.  M,  Bi(hop  faith  as 
 all  hisfellowes,  that  all  is  not  ofGod,  hut  fomcwhac  belonscth 
 tomansFrfff  )r;/^forhisconuetfion  vntoGod,  which  yet  fufficcth 
 !iot  vnlcirc  it  bcejielped  by  the  grace  ot  God.    But  S.  j^njlm  faith. 
 
OfFreimll.  I^, 
 
 *  Jfthgreforeonelyithefaid^  Itisnotofhimthatwilleth^  ftsr  of  htm 
 thatran-'jethy   but  of  God  thatfhewethmercie^becaufethemllofman  k^isim,/ 
 clone  is  notfufficient,  except  it  be  helped  by  the  mercy  of  God  ^  it  may  be  ^-fipropureti  fi- 
 alfothfufaidjhatitiinotofGodthktPjetveth  mercy,  btit ofman thnt^'^'^^!^^^"^^f'^-^ 
 mlleth,  becaufe  the  Mercy  of  God  alone  fufjiceth  ftot  y  vnlcQe  there  bee  '■'*">'^*»t'ii^">rni- 
 adiolned  the  confertt  oft  he  will  of  man.   More  c  ff;  (dually  doth  hcc  ex-  ,*!  f^u"/i"leaJi 
 pi  cfle  k  in  another  place,  i  If  therefore  it  befaid,  It  is  not  of  him  that  -vinanm  wfiad- 
 i-villeth  ,  mrofhimthjt  runrietb^butofGodthatPjeivjh  mercy ^  b;cuHfe""rJ!!"DTiilZ]^ 
 St  IS  done  by  both  ^  that  is^  by  the  xviltofman,  a}id  by  the  mercy  of  God.  as  ^''  ^"^^  '^'*  '^ '''« . 
 tftfxvere  faid,  the  mil  of  man  alone  fnfficeth  not,  tf  there  be  not  alfo  the  rf!.t'ue^Dufvi' 
 mercy  ofCoJ.,thena'jothe  mercy  of  God  fnf teeth  not,  tf  there  be  not  aJfo  "^"^'"^  'ft  i>->»:'- 
 theivi/l  <fm:in:  and  by  this  mcams,  tfit  bs  rightly  fad,  It  is  not  of  him  cor^Mtlfoa 
 th.tt  mllethJfHt  ofGoithatjJjitvethmercj.becaHfeihevttHofman  alone  »o^W;<:n  nfi 
 
 II  I  ■  t  ■       ■    I     '     r     J     r  r  ^     .confcKfui -r.ollt* 
 
 lu.iileih  not :  xvhy  ts  tt  not  on  the  contrariertehriy  faia,  It  is  not  of  uca  'u.Ah,:tviiad,it. 
 it  fhe)veth  mercy  ^  but  of  man  that  xrilleth ,  bcCutife  the  mercy  ^f  Cod^'''i::^^^'''Y/"'^' 
 nlone  auadeth  not  ?  Now  tfno  Chriflian  man  will  dare  to  fay  jo  ,  it  re~  jtra  wt  ve'tenift 
 maineth  that  wevnderfl,indtt  therefore  faid.   It  is  not  of  him  that  ivil-  ^f'*'/">f'''r'::itr. 
 leth  nor  of  htm  that  runnel  h^  but  oj  God  that  (hevrcthmercy ,  ft  tot  am  ao  tjucmo.io  d  tx- 
 Deo  detnr ,  that  alltvholy  may  b:e  atiributedto  God^  ^'^'' P^^P'*''^^^^  um^^,fre,?^ff 
 or  m.tk^th  the goodmllof  man.  Whac  could  be  more  notably  fpoken  '^'  've'.iwu. 
 tooucrthrowall  PoprOi  alfcrtion  oFmans  F''*?^?  W/^which  feeing  jf'f^^"^^^^^^^ 
 S\  Aafline  gaue  M.  T^ifhop  occafion  co  note  in  the  vcric  p\ACt  ciumefl^Konyo. 
 whence  hce  tookc  his  obie(J^/on,  ^wce  mull  needs  thinke  him  a  man  iTit^oiJfi^ii 
 ofa  feared  confciei'.ce,  that  would  thus  wilfully  bend  himfelfc  ^.^ft>'-x/rjoiiin':AU 
 gdinll  an  apparant  truth .   In  a  word ,  1  anfwt  r  his  obicdlion  out  of  JwrJ,^  ulrT 
 Anfitne  by  the  words  o^IIierome.,  hauing  reference  co  the  fame  (en-f'"^'''^"""'"'f^' 
 fence  of  the  Apoft!f ;  ^To  viU,  and  to  >7/7/(  according  to  godlineffe)  is  tn^^c.t.w^Lm 
 onrr ;  but  enen  that  that  is  ours,  is  not  cw  s  without  the  mercy  of  God,       djaretm  >.»^fui- 
 
 HC  LI  c    A    a  I  ^1      a         I  ■        '  pciifo'tt  va.u!tas 
 
 IS  fourth  place  or  Aft/fine^  is  t  hat  ■  C  hnjt  rror-ktno  in  man,  man  hormni.fimnfit 
 
 him'^elfe  doih  cooperate  ,  that  ts  ,  worl^eth t ogether  t^iih htm hi4  orvne""""''"'.'*'"^'-^- 
 
 wflifcat  ion  and  life  enerla/ltn'T.    An  idle  ob".e(5lion,  bcc^iifc  by  that  fica  ago  f^U  »>i. 
 
 vcnoplace,  ifirweredifLufled,  it  fliould  appcare  which  the  fame ^'''^/r '•'/'''' -/^ 
 
 S.  Atijhnefor  a  full  anfwcrcxprefly  faith  clfwhfie, "  that  Goa  ma.iu>,t.7si0',iw: 
 
 acptr  luK  fircfl} 
 diStu»i  eCiylT^nn  -jot;>i'':<:  Ijominit  fed  '■•lifcrenUicJl  Dei  q.ia  id  vohiut.n  hominr  fo!x  non  imp'.t,  cur  riM  o-  i  (■  mr.nio 
 r.->.c[cdicitur,'J(jyi  t/tif^)en:n  eft  Dei  fed  vo'ent:s  efihon.tnn  <j/ii.i  idmifericordm  Det  f>i(t  von  im^UtiPonn  fi  nitlliu  Chri- 
 fit.vius  diarc  iU'.djb.t,hlon  ntif.fcn  n  eft  Dh  (cd voUutu  rft  l>onrin*!  ttc  ^^ojio'.o  a.f'enifTi'Kt  t'.a  radic.n ,>ej/at  "vX  prcptf 
 rcjt  relit  diiiumme'ltgx'.NrfKoniioUf.i',  C'C.  V  to  um  D^o  cLtur a,it  iy)>i-imsx'>'.tint.ttc»i  Sorit'/i  c?- pr.t p.n/t'  «•'- 
 iuu.t>uL:»ic;-a!tnn.upy.ep:trartim.  '"  Hicron.ep'fl  ai  D.me:rni.d.  Felle  (i;-  noilenofiriim  eji,  ifpu-njut  quai  noflrum 
 tfi  fine  Dei  m-.feitiuonc  y.ofirum  non  eft.  »  .Augujl.in  loin:.  ra.:ir  2  Operant e  m  fe  O/tflu  tooferai  ur  f.tlu'.  <  m  .ctemim 
 Mtuli'fic.tnofiempiani.  »  Jk  Pfi'.^j  Dei  fr.Ui.t »o,i  fo!u:/i oierr.tur  rcmiffontm pcccaiorum,  feiclixm  coc^isntem 
 fibifiCit  fptnuihi  iionum  if$  o[cr:  boftoiUin  (_iilortMi. 
 
r )"  4  ofVYee  mil, 
 
 ksth  the  fpint  of mitnto  cooperate yorworke  together  with  hint  in  doing 
 of  good  rv&rks^Co  that  this  eoo^erating.er  rvorktng  together  wtth  God.ii- 
 
 lic.i  jides  necjite       thc  gr.lCC  of  Goci. 
 
 it'f7-^«-S  Inthcfitchccaimony  hcfaich.that  AHflin  fpeakft^yet  more  for^  _ 
 nuLimftuixnbo-^  maHj/foT  them^\Ai  Icthim  conceiue  oftlie  forme  as  he  vvili,  wee  are  ( 
 «\T<iS/^^r  ^"^^^^'s '^'■'■c  from  the  matter  of  S.  An^ms  fpcech.  "^  The  found  \ 
 gratia  Dei  v.iicAt  C  at  ho  like  faith, [i\xh  hec,  Ketther  denieth  Free  tvill,  rvhe^er  to  e-  '■ 
 'ntliu  conuerutuT  **f'^  ^^fe  oY  to  good  neither  attnbmeth  fo  much  to  it^M  thatttauiilcth  \ 
 t>ibomm,/Juevt  any  thin 0  wnhottt  rrrace  either  to  bee  conneri^d  from  euillto  ffoodf  or 
 
 zn  botto  perfeue-'-    /  r  "^     r  i  ■       I         1         ■  \i  ^  I 
 
 rm:er^rofia(iufi.t^y ¥^^J^^^^^"c^e  to goforivardinthat  that psgoody  cr  toattatne  to  the 
 us vt  adt^if^  eHerlafttnqqood.  Now  wc  whom  M.BtpJop  termcch  ne\r frofpellerf, 
 WMut.  ^  DUtyctout  of  the  old  GolpeUdoc  attirmc, according  to  the  true 
 q  -Rjiraa.iA.i.    meaning ofS.  A»(iin.t\\2t  there  muft  be  a  Freervill  either  in  eiiill 
 
 cup.i^.Intantum  f...       -       '        ■>  i         •    i  i  n  ■     ^t-    " 
 
 Ub'.faeftiHi,u.in.ovgooA  life,  por  a  man  cannot  bceirnecgood  oreuill  .igainfthis  i 
 tumiteretaefi '  vvJlLand  Ifhecbc  wilh'ngly  thatthat  heeis.it  is  by  Free  rvii/y  bc- 
 FeUgJib  I- cap.i.  czulc  tlic  1^  til  IS  alwaics  Freehand  cannot  butbe  Free  m  thatthat  t 
 EtDecorrept&  if  wiilcth.  But  the  wJll  of  man  IS  ofii  fdfc  Fr^f  in  that  that  is  cui!s 
 
 grat.cap.i.Libe-  ii-  ■     r    r  r     r-  i 
 
 ritmm  bono  ko;<  to  that  Chat  IS  goodj  '^  It  ts  jo  farre  onelj  Free^  as  tt  is  made  Free} 
 em  quod libtra.    r  neither  Can  any  man  in  this  re fpe^  bee  free  whome  thepHrchafercf 
 
 tor  iton  liber aue-  ,  .-'  .  'r  ^      r  »  J        '' 
 
 rit.inbonoUber  free  dome  haih  not  made  free.  Wee  fay  therefore  chat  the  Free  will 
 mfiftmc^iibfrx- ^^  ^'^^'^  ^^^'^^th  nothi>!gwithohtgraee,  that  is  in  S.AnfltnJConOtU' 
 tut.  6lion,  auatleth  nothing  but  by  that  that  qrace  vvorheth  in  it,  either 
 
 'iffambot^mlo-  for  conucrting  vHto  God,  or  perfeuenng  in  that  whcreunco  it  is 
 /unutem  per z)m'  conucrted.  An]  therefore  as  S.  Au/lia  in  ihe^epiftle  cited  fpea- 
 %Ht^Etfiofi:'  ^^^lij^  ^^  ^  bj  grace  that  good  men  hane  obtained  a^ood  hV//,  and 
 Grathi»:eUigi.  gracemftftbevnderftoodtomnketheviihofmen  of  e»  til  good  ,  and  to 
 r^iniim^P^Hx' f^^f^^^'  the  fame  when  it  h^th  fo  made  them -^  and  of  onr  Father 
 tn.ilu  botuu  facere,  xvhtcb  if  /»  hcauen  veee  are  lo  begge  all  things  whereby  wee  hue  welly 
 fJcTntcuflolte':  leaftpreffimingofFree  vviUyVveefall  away  from  the  grace  of  God,\( 
 &a>ite,o>»^u    all  thtmsj&iznMt  we  tobcgpeof  himtoopen,  to  yccld.toaflenr, 
 
 nu.i  admorei-M-  i  •  it  r  \      r       ^  ■  i  -i 
 
 jhos peninsnc  to  rccciue  his  grace,3nd  thcrcrore  thelc  things  cannot  be  attnbu- 
 mtbusreae'viui-  ted  to  tHc  powcr of  ouf  owncFree  »///.  Now  C^L  Btjhop  mcerdy 
 Juiitctiis  efi  do-  abufeth  Aufita^  as  if  he  had  mcant,that  Free  will  hath  a  power  and 
 auteffepofceruit,  abihtic of  it ownc  to rightcoufnclTe ,  butthatthispowcr  is  not  fuf- 
 
 fiedc  libera  pr.e-      -.  i./  f'i.  i 
 
 ftme>ttef  arbitrio  ncientjis  flot  Itrong  ciiough  Without  grace  adioyrscd  to  it,  wnere- 
 
 JfSS'""*    ^*  ^'  '^^fl^"^  meaning  is  to  chalengc  wholy  to  grace,  whatfocucr 
 
 the »i//of  man  doth,  fo  that  it  doth  nothing  but  whatgracc  wor- 
 
 kcth 
 
of  Freewill.  i<;^ 
 
 I  keth  in  it  to  doe.  ^  Of  that  xs  touchina  which  (vee  are  fcmeivhut  in  the  'Deve*.^pojl  (it. 
 f.iilh  of  ChriJlJ}e\v  much  foeuer  it  be.ive  may  take  aotbiyig  to  our  fe/ues,  qu'jd^liqmlfu- 
 bHttvemtiliatue  the  glory  of  all  vnto  God.  The  new  golpcllcrs  there- *"''-^''""^' "' 
 I  fore  according  to  the  do<5lrineorthcauncient  Gorpcll ,  dctclt  the /«»;.vt  ijuanum- 
 :  Mar.ichecs  for  dcnvmo  Free  xvillm  fintic  and  euill  ;  and  dckft  alfo  "';?«;/'"»-> «'- 
 I  Pdjgians  and  Papilts ,  for  attributing  to  Free  mil  an  ability  and  ww,»f  d'-^/wi 
 power  of  It  ownr,  whereby  to  apply  it  fclfc  to  righrcoiifnetTe;wliich  '^ZT.'fc^Jll'^' 
 whereas  AI.  Btfhop  faith  the  Pelagians  affirmed  wiihotitgrjce  ^  1  qnoi  acainmus, 
 '  hauc  before  fliewcd,  that  he  faith  vntruly,  and  that  t he  Pap.fts  doc  '"'^^"^  ''•^'"• 
 now  teach  in  thatbchalfc  the  veric  fame  that  the  Pelagians  did.  To 
 die  lali  place  the  anfwcr  is  ready  bv  rha:  that  hath  becncfaid;  Free 
 »•/// and  grace ,  arc  not  thconcfxcluJed  by  the  other  ,  neither  is  , 
 the  one  denied  in  the  affirming  of  theother,  if  we  make  the  one  the  gr.^t  .cL.i.i^ 
 caufeofthe  other,  as  Anfime  doth,  and  teach  it  to  bee  the  vvorkc  of"  '""'■"''•"'"'»* 
 
 I  L  11  >  ID  J        •      1-        I  L-  »''»it>trta'.t  con- 
 
 grjce  to  make  the  will  Free,  Bur  grace  is  denied  m  the  preaching /'•'7v<.«r^r,ir;„w 
 o^  Free  mil.  if  as  toiichinofaluation  itbe  affi'rmcdtohaue  2n\free-  /'fi''"'" /'«">«• 
 <i5Wtf  which  It  hath  not  or  grace  ,  or  any  thingatail  bee  attributed  "Pr9/>frr/et;*- 
 vnto  ic  which  is  not  the  effea  of  grace.  For  "  t»a»  doth  not  by  free-  '"'tT^bmiZ^.i 
 dome  of  will  attaine  to  grace  ^  but  by  grace  obtaineih  freedome  of  xvill ;  «-'^«f  perapttni^t 
 and  though  ic  be  in  the  will,  and  by  the  will,  that  wcrecciuc  grace,  Zlu'Dfeft!' 
 yet "  /'«  allmen  the  wiUof  Cod  himjetfe  is  the  caufeofthe  receimng  of 
 ihcgr.iceofGod 
 
 \6.  W,  Bishop. 
 
 • )  No-Pf  in  fevf  words  Ivtillpajfeouerthe  obicClions  which  heframeth  in 
 our  names  :  But  mtfaj^pheth  them. 
 
 Firtiobicd^ion.  That  man  can dogood  by  nature,  asgiuealmes^do 
 iujiice  ^  ff>cake  the  truth,  Q'c.  and  therefore  will  them  without  the 
 helpe  ofg race,  7 his  argument  tree  vfe  t oprooue  l:bi  rtte  of  vvtlltn  ctuill 
 andmeraliwatters^  euen  m  the  corrupted/fate  of  man,  and  it  doth  de- 
 won/irat  it  :  and  M.  Perkins  in  his  third  conclufondoth graunt it. 
 Andhisanfxverheere  is  farre  from  the  purpoje;  for  albeit  [faith  hee) 
 totiching  thefubfiance  of  the  n^orl^  it  beegoed^yet  itfatleth  both  m  the 
 begotntyig^becaufe  tt  proceeds  not  fom  a  pure  heart, and  a  f  nth  v/jfau 
 ued:  and  alfo  in  the  end,  which  ts  not  theglorieofGod. 
 
 Anfvvcr.  Jtfarlethneithcrtnthe  one  nor  other  :  for  that  almes  may 
 ijfiic  out  of  a  true  naturtiUcompaJfion^  n  hicb  i4  afuffctcr.tgcoifuutitame 
 
 to 
 
If  6  ofTreerciU, 
 
 to  mi*ke  aworke  morally  good:  faith  andgrace  do  pnrge  theheArt ,  4»d 
 are  neceffarte  onely  for  good  and  meritoriou*  workes  :  y^gaive  ,  heeing 
 done  toreleene  the^oore  mA»s necejfny yGodhis  Creator  and  Ma^er^  u 
 thereby  glorified^  And  fo  albeit  the  r»an  thought  not  of  God  tn  partieu- 
 lar  :ye(  God  beein'T  the  finallend  of  all  good,  any  good  aUton  of  it  felfe^ 
 is  dtrtUcdtowardshim^  whsnthe  man  putt eth  no  other  contrane  end 
 thtrennto.  .  ^ 
 
 R.  Abbot. 
 
 Ic  was  a  caution  giiicnby  the  Pelagians,  *  that  vceemay  notfoat" 
 
 Proffer,  delib    tribute  to  God  alltbs  merits  or  good  vporkes  of  holy  men ,.  oa  that  wee  4- 
 
 arbtr.Fjodamas    /^^y^^  ^^  f/jg  nature  ofman  nothwff  but  that  that  is  euifl.  This  caurion 
 
 cauendumeJJeneJ    '  n  .  i   .  '     r  r  i       r»   «       • 
 
 ttaadDeumom,  thcPapuT,not  Willing  111  anv  uiing  to  Iwaiuc  from  the;  Pelagian 
 ZVnafeJ'rZus,  hcrefic ,  doc  very  rehgioufly  obferue.  For  the  prcuing  of  Free  rvid 
 «;r  mhdntCiquoi  tbcv  obic<5t  vHto  Vs  that  mart  can  doegoodby  nature^tigiue almes,  doe 
 */^rf£iTtf«-'^y?'^^'  <^<^-  **^^  therefore  can  will  thefe  things  mthotit  the  helpe  of 
 r^.  grace.  M.  B>{hop  faith  they  vfc  f  his  argumautoprooueltbertie  ofwtM 
 
 fc  Crfier.-Enchi-  *^'  <^if*'^^<^''^^  mor  all  matters.  But  therefore  very  lewdly  do  they  ^  vfc 
 ridcafS.  ic  agajnlt  vs,  and  cjiclaime  that  vvt:ebydenia;l  of /'rtff  »»///,  make 
 
 lawes  and  cxizoications  and  inftiui^ions  of  no  cfFcd,  when  as 
 wee  dcnic  not  liberty  and  freedome  ofvciilinmorall  and  cinill  ailions,* 
 Yet  offuch  workes  wee  fay  ,  that  althoughin  mora!!  and  ciuiiliife 
 theyftand  forgood,yet  fpiritualiyandwith  God  they  are  not^oo/i 
 workes  but  cuill,  bccaufe  howfocucr  there  is  the  outward  matter 
 and  lubfbnce,  yet  there  wantcth  the  inward  forme  and  life  .where- 
 by chcy  fliould  hauc  the  condition  ofgoodvoorkes.  Heereof  Ai.Per- 
 v^i'»/faith,  that  the  good  thing  done  by  anatmallman  is  a  ftnne  inre- 
 fpe^  of  the  doer  ^  becaufe  ttfatles  both  for  his  right  beginmvig  ,  vchtch  is 
 a  pure  hearty  a  good  confcience^  and  a  faith  vnfained-^ai  alfo  for  his  end^ 
 which  id  the  glorte  of  God.  But  faith  At.  Btfho^,  it  faileth  neither  in 
 the  one  nor  m  the  other ,  for  that  almes  may  tfjue  out  of  a  true  nattirall 
 comp<^jfion.,whichis  afuffcientgoodfoumaine tomake  a  \r or ^e  morally 
 good.  Where  I  wonder  whether  he  did  weiladuifeofchathcfsith. 
 For  if  naturall  compaffion  be  a  fufticicnt^Wfountaine  to  mske  a 
 workc  morally  good,  then  becaufe  bruit  beafts  haue  trpttnaturali 
 compaffion i  and  true  naturall  affcdlions ,  wcemuft  needs  attribute 
 cothenivertuousandnioralladions.  BuiS^^ufiiny^Asnotcf  M. 
 
 Bifhops 
 
of  Free  will.  r^y 
 
 Bipjo^s  mind  wlicn  Fie  fii  d,  '^  ffeleeue  in  him  that  iuflifieth  the  vnnei.  *  •^rtZ'^tVfa.  j  i. 
 Ite.  that  thy  rvo)\es  m.iy  he  good  ivorkst.  For  I  mU  not  call  them  good  nl;ii}Z7^^,Z\ 
 rvorl^es^fo  long  as  ihejifroceede  not  from  a  good  root.  Faith  then,  by  "^^^"^"^  "/'''■* 
 Saint  Auftins  Judgement,  is  the  good  root  whence  good  workes  ^j'S^Sf^ 
 inuft  grow  :  and  ifihcy  grow  not  from  this  roor,  they  cannot  bcc  ''^'*  ''•i'P'ii^''-nm, 
 ci\ki^good    A:.d  tins  hce  learned  of  the  ApoHlc,  teaching  vs,  thil  rl^tZliTprL. 
 **  without  faith  it  ii  vn^offibleto  plcafe  God,  and  that  "wh^itfoeHeris  f'^^''. 
 r.ot  offanh^ttisftnne.   Andthcreforc  o( natttrallcowpajjion^  hefaith,  •Rom".i4.i'j. 
 ih.At'^  althoiiq^h  m  it  felfe  it  beagoodrvorke,  yet  he  vfeth  this  good  worke  \f^<'^^^'f'  "*"''* 
 itmi([t',thatvfethtt  vnbclemingly^  anddothitamijfe,  thatdcthit  vn-  EtllmiftrUordix' 
 biUetiiMgly.  Now  hee  that  doth  any  thing  ami^je,  foich  Wc^fnneth  'fi^^uJluli'Zr- 
 crein ;  and  therefore  the goodxvorkes  xxhich  vnbeleeuers  doe  are  Gods^  f'oni  oime/i  bo. 
 .   jj  vfeth  togoodpurpofc  them  that  are  euill :  but  to  them  that  dee  them  TmomauSt^ttr 
 th  cy  Atefmnes^in  th.it  they  doe  good  things  amijfe^becaufethey  doe  them  ?•"  i»f'di!iter  v- 
 :hanvnbileeuing,thatis,  mthafoolipj  and  corrupt  will.  .Wherein  wmmximdi 
 :accord;th  with  \\\c  h\io{{\QS'^y^^'^'l-i^^^t^  tevnbelceuers  all  things  i"^  vifiieUterJx- 
 .r  c  vncleane^  becanfe  euentheir  minde  andconfcience  is  defiled.  And  '!^^'j^lfl*'J^ 
 tb.ereto  Profper  alluding,  (aith,  that ''  in  the  minde  s  oft  he  vngodlyd-  q»idproUdhpcc. 
 belt  there  bee  foundmany  commendable  things,  yet  there  direlleth  no  "jur  eu.'mi'fl' 
 VtriHebht  all  their  vporkes  are  polluted  andvncleans^hilefi  therirtthey  ^'"^  "A''"?  f* 
 arefubteSl  to  him  veho  did  firji  fall  by  apofiafie  from  God.  Therefore  CnlpfoZm  [fe] 
 A{.Bi[hops  diltind:ion  of  qood  worhes  and  meritorious  werkef.  is  an  H'''-^""9'^  *««« 
 idle  and  vaineprclumpiion,  there  being  no  workes  meritorious  at  ruma»emeje 
 all,  nor  any  workes  good,  but  onely  fuch  as  arc  done  in  the  faith  of  ^"'i"'"' '^"'^'t'  . 
 Chrift.  The  other  circumftancc  required  by  M.  Perkjns  in  good  dHm'^fXla'*' 
 workes,  is  the  end  whcrto  they  arc  referred.  For  Au/lm  righrly  faith,  "°ff.(ff  ^'i 
 ^  that  workes  are  not  efleemedby  theaElions^  but  by  the  ends,  fa  that  JMra'&mx'x 
 tvheft  a  man  dot  h  a  thing  wherein  he  feemeth  not  to  ftnne,  if  he  doe  it  not  ^'"""'  *"°^'*'*' 
 far  thatendforrvhichhePjoulddoeit,  that  which  hee  doth  becommeth  cTir.t.iy, 
 thereby  fmne.   Now  th?  true  and  proper  end  of  all  good  wcrkcs,  ],J'i,''jf^:J',^'^' 
 and  which  maketh  them  good,  is  theglorte  of  God,  of  which  the  w/'/^r/^/ 4w- 
 Apofilc  faith,  i^  Whether  ye  eat  or  dnnke,  orwhatfoeueryt  doe, do.-  a'l  Z"^tmM 
 to  the  glory  sf  God  ;  and  of  which /'rc/Pfrtclicch  vs,  that  Ktlbeit  a  » wu  r'l.a-.i  eo. 
 
 cffftftji4t[nlltlig^ 
 
 Crc.  dum  e/i  ipf.t  fjut  nMlahcrcnt,  n  ft  dtnte  D.o,  fuklunTur  ei  (jui  primm  recejf.t  kDeo.  Lt  pofl.  Mulct  .'.7udx!i!u 
 nptriit-'itur  cti^miiting.nip  tm^iarwn,  qnx  ex  na:ur,i  qu!(i:m  pro:ie:tn:  j  fcdqitoriatt  ijbtoquinitunt^ifoHiidit,  it~ 
 ttferim:,  vntu.ti  i:fftni»po;Jim: .  i  i^/L*g.co>'t.liiitw.!i'j.4.C7p.  ?.  M--nciiun»i  '!lfia]ufd  (in:b:n  h  -j.t'yd-prvnAu 
 tfj't  -virtutcs.  crc.  Cui)i  i: aqM/^ciC  l:omo elitjuid  vbi  fcccait  »on  wiftur,  j!  ,;o:t piopter  l.o:f.-cit,  j np'tr  q •  od  fattit 
 deber,pL'ccareco>:ui»cit.'ir.  k  t.Cor.io.j-.  *  Pro(^<rJ:vJCi:t.G.nt.hl>,i.c,ip.X.  Ltiini,liH'.tn  ni».i Ins  a^ar, mail 
 sdlmi  viuitjji  nun  in  glorMtu  Dn  vimc, 
 
 m,in 
 
ijS  OfFreawfl 
 
 mantiue  ingoodhhAHhuy,  yet  he  UuethfitlUn  euiltltfe,  if  he  Hue  not 
 totheglorteef  God.  But  hecrcto  belongcth  the  ks^owkdge  of  Codj 
 «n  ^mth.  contr  wh'ch  \,^  a4tt  were  ihe  leauenthM  feafoneih  the  vo'cole  Itfe  of  mm. 
 geHt.Ub.i.  c»i-  And  this  knov^ledge  of  God  mud  bee  by  the  roord  of  God,  lo  ihac 
 "tumqJ^m^  " ^^^y ^^'^ ^''^°"f  ^he  wordoftTHth doe voorke orfpeakf  anjr things  Are 
 i>iu.  asthej  thatfirittetog^oervithoHi  feet.  And  ic  muli  brecdc  the  !ouc  of 
 
 \nd!7n%'ftrcpt.  ^^^^  bccaufc  "  chafiitiff,  and  fo  the  like,  are  not  vertues  except  they 
 ^t^bfqMve'io  be  done  orohfe-'nedfor  the  lone  of  God.  And  in  the  loue  of  God  con- 
 ZTuquiTJdt^^^^^^  tb^  ''""-f^'P  of  God,  P  mhom  which  mr[hip  of  the  true  God, 
 tjutmtur,  fimft.  eue»th4t that feemeth to bevertne  is  finne,  and  therefore  it  offended 
 l!lmiritgredi  Aiifiin,  and  he  retraced  it  as  a  thing  miflc-fpoken^that  hee  had  faid 
 abffiefedibus.  ^th^t  the  Phtl&fophers  tktned  with  the  light  ofvertue,  who  frere  not 
 lib  i^Neccafi^ul  endi^edwtth  trns^iette or  religion  towards  God,  A  part  of  which  pie- 
 efibomnt&ex  tie  jc  ig  fn  all  our  good  workes,  to  haue  a  refpc6l  vnto  him,  to  doc 
 'frofxerdluatl.  thcm  foF  hls  fakc,  thereby  intending  to  feruc,  and  obey,  and  ro 
 neminpium,     pleafc  him,  ^ox\\2Lxy  V 0,1*1  c  is CHery  aUton,  andetievy  fpeech  that  hath 
 
 P  Profper.de -vo^^       ^  ,        .  t,     r       r-     t      ^    l  r  i  ■        i  r^     I 
 
 cat.  gem.  Ub.x.  notfomewhattnwara/jfor  God^  and  for  the  commandement  of  Ged; 
 cflp.i.Sinecultuj^n^  ^  wbenvcrtues  are  referred  to  t  hem  fe  lues,  and  de  fired  enely  for 
 
 ven  Det  e:tar4         ,         .  ,  ,         r      r^  i  ^    r-r  /■        ^      i  i     ;  ^      ,, 
 
 quodviftusvide-f^cfiijctHes,  andnotjor  jonje  Other  re fpect  (to  Godj  they  are  fwelUng 
 turefepeccamm  a»d  proud f  and  are  not  to  he  accountedforvcrtues ,b(it  vices.  And  this 
 lus  Deo  fine  bee  fclpedt  CO  GoQ  mult  acKnowIcdgc  him  to  bcc  thcgiuer  of  all  our 
 q^^Jt'ummn.Tic-^^^^^^ ^^^^  goodncffe,  and  that  wee  doc  but  feme  him  with  his 
 traSiM.u  cap.j.  owHc,  fo i\\M^ although  to  clothc AnakedrKan, or  any  othrr  fuch  like 
 ^SdphSlbos  ^vorkc,  By  itfelfe  be  not  a  fmne,  yet  offuch  a  wor^f  not  toglorie  in  the 
 Mon-veraptetate  Lord,  and  not  to  referrc  it  to  hivt  as  the  Author  of  it,  none  hut  a  wicked 
 ^•^irtttis  luct  ^'^^  willdenieittohea  ftme.  Now  thefe  conditions  and  circum-. 
 fuW-  (lances  being  required  to  make  a  workc^W,  it  m^heethata  man 
 
 mrS.  25- ^"'-  '»^''^'*'i  ^*  '^oe  aferuice^  may  commit  an  offenfe^ifhe  doenotfrfileame 
 aniseiimni!  tnwhat fort he fhould  doe  it.  Which  a  man  cannot  iearne  by  Free 
 ^ef^Un^Tmn  "''^'j  ^'^^  ^V  ^'^^  ^^^  of  Haturc,  and  therefore  oftendcth  cuen  in 
 eftintrhifecusa.  thofc  thjngs  whctein  hee  feemeth  outwardly  to  doe  well.  But  M. 
 fr'onSndaio  ^  ^//^^/'tellirth  vs,  that infiich  workcsCtfiAf  jf A?r.^^^,  becAufe albeit 
 fj*  id  deci  '^'  '"^^  thought  not  ofGodin  particular,,  jet  God  being  the  fnall  end 
 itit.Dei,  lib.  19.    of  all  good,  any  good  aElton  of  it  felfe  is  direEled  towards  him,  when  the 
 
 caf.i'i.   Vmu*:ei 
 
 cum  ad (eip[.tirefcruntur.Hcc  propter  aUudtxpettmmr,  etLtmtimcmflit^.  ^fupifhjc  funtl       *    Idem  ceittr. Julian. 
 
 Telag  /ih.4.  cap.  j ,    J^o«  quia  per  feipfim  fa6lum  quod  efl  optnre  nudum peccatum  eji,  fed  de  tali  epere  non  in  Domi- 
 
 mgloriartfolui  impiits  ne^at  efjepeccatum.     E  t  ante  :  Ciim  ncn  ad  [Hum  awhorern  referuntttr  dona  Dei,  hoc  i^fo  fiali 
 
 his  vtentei  aJficiunCur  iniufli.       «    ^rnob.in  ?fal.i6.   Fieri poterfC  vt obfequendi  voto  offtrtdam,  ft  ijualfter  debt^un 
 
 smenofidifcatJt, 
 
 wan 
 
OfFreerpiU,  ly^ 
 
 iH4n  futteth  no  other  contrarie  end  thereunto.   Where  \vc  may  iuflly 
 wonder,  f  bat  fj  abfurd  a  fancic  fhouid  prcuaile  with  him,  riiat  God 
 hould  bcc  glorified  there  where  hcc  is  nrithcr  thougfic  of  nor 
 cnownCj  and  that  adionsUiould  be  directed  to  God,  where  there 
 s  nothing  to  dircdchem  ;  that  mens  ailions  are  the  dire  dots  of 
 ihemfchics,  and  tiiat  though  a  man  haucno  meaning  to  glonfic 
 "^od,  yet  hcc  doth  glorificliim,  fo  long  as  hec  propounds  th  not  to 
 mifcite  a  contraric  end.  Thcfeare  M.  Bi^iop  dreamcs,  and  vpon 
 he  credit  heercof  wee  muft  bclccue,  that  the  Gentiles  knowing 
 lonc  but  idcil  godj,  yet  did  gloiific  God  in  thofe  workcs  wherein 
 hf  y  did  not  put  a  contrary  end  ••  nay,thc  bruic  creatures  doc  dirc6l 
 heir  woikcsof  naturallcompalTion  to  thcgloric  of  God,  for  their 
 lafurall  compalfion  is  a  fiifficicnt  good  fountaine  to  mike  their 
 ivorkes  good,  and  they  propound  no  end  contratic  fo  the  gloric  of 
 j(  d.    But  S.  Atijltn  tcilerh  vs,  that "  it  is  the  intent  that  mnketh  the  , 
 vorkegood/Mth,.t  it  isfnith  that  dtrelleththetntem\  and  therefore  Bmumlplm-^' 
 fvhcre  there  is  neither  intent  to  glorifie  God,  nor  faith  todirc6t  '"""'/««'•  »»- 
 'he  ir.tcntthcrcto,  there  cannot  bcc  any  glorifyingof God,  neither  din?n. 
 'an  the  workc  rhat  is  done  bcc  called  a  good  vvcrke.    M.BMod  ^  ^<"'^f-/«'""». 
 ncrefore  doth  amille  lo  loine  with  the  Pelagians,  ^  to  bang  in  a  imr^diuem  bo. 
 wde  ofmen.nhtch  wit  hem  thefatth  of  Chrifl,  by  the  lave  ofnaiure  can  ^^,'^J2/'7'' 
 leafe  God.  Thti  is  tt,  faith  S-Aujltnto  them,  forrvhtcbihe  Church  foffn , fi,ief{Ae 
 f  Chrtfi mod  highly  doth deicfl  yes4.  I  uill  end  rhis  poinr  wich  the  ""A^i^'"- 
 erouitionof  Urigen:  ^  Euery  good  work/,  laith  he,  tvhichmen  feeme  -onJc  vot  MMtmi 
 9  doe,  e  xcept  they  doe  it  in  the  worjJjip  of  God,  in  the  acknowledgement  Srl^  £^5'" 
 ndconfefston  of  Codjt  is  but  bootlcffe  andvaine.  I  xvill  boldly  fay  that  ^  On^en.  w  lob. 
 bey  doe  all  in  vawe,tf  they  doe  tt  not  tnfanh :  they  doe  all  to  no  pur pofe,  'btmmZldST 
 xcept  theydoeitm  the acliMoirledgementofof3eGod{heFatherandiaf""'t>it  hommet 
 he  confession  of  his  onelj  begotten  Sonne  lefu^ChnJl,  andbjtheenJ'^Zr^t'inn'' 
 ghtennof^of  the  holy  Ghofi.  He  that  doth  a  uorke  of  right  eoufneffe  be.  ^"  "g'^fo"*  «- 
 f^  a /Granger  from  the  true  rror[ljip  ofGod^andfrom  true  faith  Jhe  doth  'le1nn"f£'t"r* 
 to  nogeedjje  doth  it  tn  deftrutlion^it  profiieth  him  not,  tt  hclpeth  htm  f'""f  &  H"^- 
 ot  tn  the  day  ofnrath.  Whereof  the  Ap.jile  ts  wttnep,  faying,  What-  2'/i^',  JL'^rL 
 
 .  ris  faciunt.fi  ncn 
 
 fidtftctriKt :  fitif  citufa agtin'  n-C}  i» agnirior.e  imm  Dei  p.fliis  ly-  tn confejjicne  fi'^  eirti  Domini  m/iri  ttfu  Clmjli,. 
 •  ilti4f!:na:mc  Sp.  Stii^lt  hujccinnt.  Omnnn  iu\iitwn  qiiifo  u  a  vira  D<t  ail'.tfrit  atrju;  v:r.t  fde  fectriUtralu  fk' 
 r,  m  pa- it:  tone  fan:,  inn  prodfi  a,  non  mUuuu'  turn  tn  cite  irA\a-c.  -I'li  /ju^teflu  tjl  ^pn'him  :  Qmrte  (jiiodtx  fide%. 
 <■.  i^u<ue  f  ^«J  /'5*»  ficijji:  videntur  mn  /« •■fit.ij'i.lc,  tu>n  ij.t  \jit.-:  agni'ti  n:  ems  prowler  qitem  hoc  j'ecennt.  ^  tiH» 
 imacctpie:  nurce  lent  !*  ^.-.b  eo  quern  nan ;  tqu.fuut,  quern  non  .tgmuit,  cut  non  crcaidit,  qucm  ttvn  t'J  (»Hfe(pti,'ton  ac~ 
 tie:  xb  to  remunei ai i»nt»t,m(l  indicium,(j-  ir^n,i,-  co^Jemnjticntia (^.Sidft  erur/t  mini eji  ilecl.iilt  bomimbutj'tHt 
 (*ific  mbU  eJi  diUilMc  Neqtu  aiCfflum  Va  abfiu  efdn  lurmj. 
 
 foft/er 
 
1^0  O/Ft^ewfH, 
 
 foeuer  u  not  of  faith  Is  finnt.   Why  fo  f  hecmfe  he  hath  mt  the  faith  Ani 
 
 knovs>ledge  of  him  for  who fe fake  hee  ^ould  doe  it .  For  of  whom  [hd/l  hee 
 
 recetue  rgvfard  f  Of  him  whom  hee  hath  not  fonght  after,  whom  hee 
 
 knowethmt^  rvhomheheleeHethnot,  nor  confejfeth  ?  He  (ha/I  recetne 
 
 norervardofhtm,  hnt  itiigeotent ^  and  wrath ^  and  condemnatioK.  For 
 
 M  nothing  is  delight fome  to  v:  mihom  light ^  [o  is  nothing  deltghtjome 
 
 or  p/eajifig  to  God  wtthoui  the  light  of  faith,    Oncly  this  I  will  adde, 
 
 that  God  to  fuch  a(5tions  amongft  the  Gentiles  gaue  temporall 
 
 rewards  for  temporall  rerpe6l$ ,  not  to  fhew  any  approbation 
 
 thereof  in  rcfpcdl  of  himfelfe,  to  whom  ihe  doers  thereof  had  no 
 
 refpefl,  but  only  to  entertaine  the  hking  thereof,  for  the  common 
 
 good  ofmankindc,  and  for  the  maintenance  of  ciuill  order  and  fo- 
 
 cictic,  which  God  would  vfe  to  fuch  ends,  and  hi  fuch  fort  as  piea- 
 
 fed  him  for  the  bencfitof  his  Church.  And  therefore cuenthcra 
 
 who  moft  excelled  in  thcrenowmeand  commcndadon  of  thcfc 
 
 vcrtues,  God  fometimes  gauc  ouer  temporally  alfo  to  fuch  ends 
 
 as  to  the  world  fcemed  vnworthie  to  their  former  life,  to  fhew 
 
 that  hcc  flood  not  in  any  fort  bound  to  them  fcr  the  verlucs,  if  wcc 
 
 fo  call  them,  wherein  they  had  notrefpedled  him,in  that  he  would 
 
 ucicher  be  the  defender  of  them  in  this  world,  nor  the  rcwatdcr  of 
 
 them  in  the  worl  d  to  come. 
 
 17.    W.  B  iSHOP. 
 
 2  Obicilion.  God  hath  commanaed  all  to  hleeue  andrepent: 
 therefore  they  ham  natnrall  Free  wtll^  by  virtue  whereof^  being  helped 
 hythefpiritofGodytheycanbelec'Ue,  The  force  of  the  argument  confix 
 fieth  in  this,  that  Cod  being  a  good  Lord^  willnot  command  any  man  ti 
 dee  that  whtch  he  is  no  way  able  to  doe. 
 
 Aofwcr.  M.  '?tiV\w%anfwereth  in  effect  (^for  his  words  bee  ob- 
 fcure  )  that  God  commander h  that  which  nee  bee  not  able  to  per- 
 forme ,  bat  that  irhich  wee  (hould  doe.  Then  I  hope  hee  will  admit 
 that  hee  will  enable  vs  by  his  grace  to  doe  it,  or  elfe  how  [hould  wee 
 doe  tt  ?  God  fur  eh  doth  not  bwdevs  by  commandement  to  any  impof' 
 fible  thing :  hee  is  no  tyrant,  but  telleth  vs,  that  his  yoke  is  fwect,  and 
 joh.V.''  ^'^  burden  cafie.    And  Saint  lent)  witneffeth  ,  that  his  comman- 
 
 dcments  are  not  heauie.  Heewasfarre  off  from  thinkjngthat  God 
 woHld  tie  any  man  by  Im  to  d^  that  which  hee  was  altogether 
 
 vnMe 
 
ofFrifmlL  I6l 
 
 vn^hU  toptr forme.  This  m  the  end  M.  Perkins  btmfclfc ttpproNeth. 
 
 R.  Abbot, 
 
 Where  they  obi c 61,  that  God  commandeth  all  to  bclccue  and 
 rtpent,  andihcreforcchatallhaucFy^r  jr/// to  doethatwhich  hce 
 commandcth,   M.Perktnt  anfwcrcch  ,  that  the  argument  is  not  tf 
 
 good,  becaufe  God  by  fuch  Comman dements  doth  not  Pjew.xvhM  men 
 itirt  able  to  doejfut  what  theypjoald  doe^t hough  of  themfe lues  they  can- 
 notdoeitANhich  anfwer  vshy  A<f,Bilhop  callcih  objcure,!  know  not, 
 but  that  his  head  haply  fell  out  to  bee  fomewhat  cloudicwhen  hcc 
 Ctttnctoconfidcr  ot  it.   Yet  hec  rcplieth,  then  /  hope  that  heetviU  ad- 
 mtt^that  he  wilt  enable  vt  by  hlsgrdce  to  doe  it,  or  elfe  horv  [Ijould  we  doe 
 $t  f  Wc  will  admit,  tbatGod  by  his  grace  cnablcth  whom  hce  thin- 
 kc:h  good,  to  doc  his  commandemcnts  for  the  rtatc  of  his  life  (o 
 farrc  as  hcc  thinketh  good,  andtothemoneIyrA«'^ffi^*o/"C^ri>7  is 
 freet,  And  his  burden  eAJiey  and  his  commandement s  not  ^rteftouSj  t^^^^j^  p^f^^^ 
 bcciuCc  o(him'  they  receiue  agifttvhereby  the-t  become  notgrieuous  '"fi'"^-  cut'grs- 
 imtothtm.  And  to  thcfethc  vfeofthc  law  and  commandemcnts  J'"  y?'^!,i'ic. 
 doth  properly  belonff,  which  God  did  not  deliucr  as  cxpe6^inp  that  cepiift  donum  qu» 
 
 1  I  r  irii      I      /  w  1  II  1     .  »       traui^  Hon  tint . 
 
 any  man  could  tulhll  thclame,'*  but  thereby  to  bring  mcnto  the  \>^mb.mG».zt. 
 knoM^lcdgc  of (in»e,  and  of  condemnation  thereby  due  vntothem,^-^?)-^''^  "''*'* 
 that  by  thismeanes  he  might  moue  them  whom  he  would  call,  to  torcneosfifct. 
 apprehend  that  meanesof  faluation  which  he  had  promifcd  '^^^^-"^Jl^^.f,"*^' 
 IfusChrift;  who  by  hisfpirii  giuenvntothem'  delioht  inthe  Uvo  of  tmm'fuciiii  fu- 
 \God  as  touehmgthe  inner  man,  but  by  the  rebellion  of  the  Uvt  offmne^  ''/'^^SJ^*^'* 
 pre  holden  backein  this  life  from  attaining  to  the  pcrff  6^  rightc-/>»//i»r,rf'^<7«wr*- 
 oufncflc  of  the  law.  To  the  left  the  law  is  a  conuidion  of  f^nnc,J;^;^'"^;;'*'- 
 nohelpcofrightcoufnc^c  ;  whijft  God  ^  by  vnfearchable^  but  r/ff/?  c  Rom.7.u. 
 »jiri/^<i»tfw/,dcnicth  to  them  that  grace,  which  to  others  hcvouch-M]^f"^^^^f*^* 
 fafeth.bccaufe'^^/Z'tfn'tfr/'wrrf/*  towhemhee  rvil^  and  whom  hewtlhe  •Rvn.y.ig. 
 t4r<^«^f/&.Albeit  thaimanis  vnable  to  fulfill  the  law,  itisnotany^;^,?''^^:^,^^. 
 default  ofGod,  butofmanhimfcl/e,  and  therefore  there  was  no '!«.»•"••<•  n>7«« 
 caufe  why  ^  the  iuft  God  fhoulddiminidi  any  thing  of  the  rule  of  J^.'J^'^y;'^''" 
 ghteoufncflc .  though  vnrighteous  man  had  by  finne  difablcd'^j^'^'''^"^"'*' 
 ijmfclfe  of  the  performance  thereof  ;  the  rightecufnerfc  of  God  1!„^"V„i,^J," 
 .  fay,  required,  thatGod(houJdinrHfiehimfcIfe  from  Teeming  ^^111^'"^"/^"' 
 ipprooueany  linneby  the  dcfc<5t  of  the  commandcracnr,  howfo- '^,^,Ji /" 
 
 M  cuer 
 
I6l  OfFreevptH, 
 
 cucr  man  could  not  iutlifichimfclfe  from  finneby  the  keeping  of 
 it.  Butofihccnd  of  Gods  giuing  the  law  and  the  polTibilicy  of 
 keeping  it,  there  will  bee  oecafion  afterwards  to  cntrcatc  more 
 largcly,and  therefore  with  this  briefc  anfwer  I  rcfcrrc  that  point 
 to  his  due  place. 
 
 1 8.    W.  B  I  s  H  o  p. 
 
 5.  Obic(5t.  IfmankAfienoFreet»tlltopn*ieor*tottofime,thenn§^ 
 m*nis  to  he  pmifi^cdfor  hlsfinnes^  hcMufe  h&pmfth  hjfattccejfuie^mt 
 tohaftoided, 
 
 Hea»fi>grfthyth4t  the  reafon  is  mt^ood;  for  though  man  cMinot  but 
 Rnn£^y*t  is  the  fault  in  h*m[elfe,4»d  therefore  is  to  befunipjed.  Againfi 
 Tffhich,  Ifajthat  this  anfrverfuppofeth  that  which  is  ffilfe^  to  vf>tt,  that  <•- 
 manmfiftne  cannot  ch life  but  fmne  ;  Fefhj/thehelpeofGod^  vphode- 
 fireth  all  finntrs  conuer^ofi,  and  thereunto  afeordeth  grace  fujficient^  a 
 Jinner  m  a  moment  may  call  for  grace  and  repent  hi/»^  andfo  chufe  whe^ 
 therhewill(inneor  no^  and  confee^uentljhath  Free  rvillta(t»ne,  or  not 
 loJinMe :  And  t  hat  example  of  a  bankrupt  is  not  tn  pttrpofe  ;  for  he  can- 
 notrvhenhe  mil  fatiffte  his  creditors^  who  content  not  themfeltHtwith' 
 his  repentance,  without  repay  of  the$rm»nj!,  as  Goddotb*  ...qoiq 
 
 Now  concerning  the  force  of  this  argument,  heare  S  aint  Au  guftinci. 
 opwiony  Deduab.aniraab.contr.  Manich.  inthefewords  :  Neither 
 arewcchecretofearch  obfcurc  bookcj  to  Icarnc,  that  no  man  if 
 worthie  of  difpraife  op  punifhmcnr,  which  doth  not  that  which  hec 
 cannot  doc  t  iot( faith  hee)  doe  notfhephcards  vponthc  downcf 
 fing  thefc  things  ?  Doe  not  Poets  vpon  the  (hges  a6l  them  ?  Do  not 
 the  vnlcarned  in  their  alfeablies,  and  the  learned  in  their  libraries, 
 acknowledge  them  f  Doe  not  roafters  in  their  fchooles^and  Prelats 
 in  their  pulpits  ^  and  finally  all  mankinde  thorowout  the  whole 
 world,  conff  ffe  and  teach  this,  to  wit,  that  no  man  is  to  beepuni^edj 
 becaufe  hee  did  that  which  he  could  not  chufe  bnt  doe  ?  Should  hee  not 
 then  (according  toS  Auguftines  cenfure)  bee  htjfedout  of  all  honefi 
 compame  ofmen^  thatdemeth  t^is fo manifefi  atruth ^  confejfed  by. off 
 Afankind  ?  Howgrojfe  is  this  herefte,  thatfo  hoodeth  a  man,  and  hard' 
 ntth  htmythat  be^he  leayned^yet  hee  biuret h'Kot  w  deny  roundly  ^  that 
 which  is  jo  euident  in  reafon, that  euen  naturall fence  doth  teach  it  vnta 
 ^epheards,  God  of  his  infinite  mere  te^dtltuervs  from  this  fir  ange  light 
 *fthg»ewGofpelL 
 
 R,  Ab* 
 
itfr^H.  ctmr* 
 
 OfFreevpiU,  1^1 
 
 R.  Abbot. 
 As  touching  ciuill  and  outward  ad^ions,  wcc  doubt  not,  a< 
 before  is  faid,  but  that  God  haih  left  a  liberty  and  power  to  the 
 will  of  nian^and  therefore  lufliy  arc  they  punilhcd,  who  runnc  wil- 
 fully into  enormous  adlions  from  which  it  is  in  them  to  forbcare. 
 And  this  addcth  much  to  the  iuft  condemnation  ofman,thatcucn 
 in  thofc  things  wherein  he  hath  power  to  doe  othcrwifc,yct  hcca- 
 riethhin^fcifcfrowarcilyand  rcbcliiouriyagainft  God.  And  yet  of  ^  ^. 
 outward  actions  in  fomc  degree,  Hterome  rightly  obfcrueth,  *  thut  veU^i.'i.'Dta. 
 «  mm  can  forbeare  to  fin  if  he  nill  at  a  time  or  in  fame  place,  or  hfcme  *""'  f^'  *^"^ 
 Utcf  bodily  weakenes^or  jo  lon^^  as  the  mtndu  intent  and  needy  ^hwt  he  l,tprotempofe,ei9 
 foonc  findcth,th3c  wholy  not'toy7«w  it  is  nttpojfibU  To  fpeake  then  tlcCATl'!'^'' 
 indefinitely  otfinnc,  it  is  true  that  man  left  in  the  power  of  his  q^Mniiumin'Mt 
 owncfytfrW/cannotchufcbutfinne.  For  how  can  hcc  chufc  but 'l^'^J^"^'^^^^^ 
 finne,^^hoofhimfclfe  is  nothing  but  finnc?  Yea  we  know,  that  the /«"« rfw/enf, 
 corruption  of  finne  liechas  a  punifliment  vpon  the  whole  nature  tattSiilJm.t^' 
 ofman,and  therefore  is  faid  to  hauc  befallen  tbjtheiyft  renenge  ofr>iu!t^few»poj^ 
 Gtd,  z\)dis C3\lc6  '^ Pasna/kf  vttioftas,appeKa//'vitiou/»efe,  or  (ub-b''S*Ji «<,,.£>. 
 icftion  to  (innc.  Nowif  icbcasit  werca  piifonorpunKhmcnt,  it  r'^'^"/'- m 
 is  not  in  our  choice  to  bee  rid  thereof,  becaufc  a  man  cannot  rid  j^^S^/!'. 
 bimfelfcof a  prifon  orpunifhment,  which  he  hath  drawnc  vppon  ■*  ^f^t.&grat. 
 himfclfc.  And  therefore  doth  Saint  y^«/?/»  afhrme  it  to  bee  ^the  Z^hb'a/on.L'.X 
 
 ^Hm(hment  of  man  by  condemnation,  to  approoue  fa/Pfood  for  truth.fo  as  -'^if'»'"'r'M* 
 toerre  agamji  huwtll,  andbeiftff  vexed  tvith  the  gnefe  of  the  boud  oflnunui,^&"4 
 thefiefh,  jet  not  to  bee  able  to  temper  htmfelfe  fiom  hbidinotu  aUionsJ*'^*  atqu:  to 
 
 //?- 
 
 Thus  hauewc  heard  him  bctdVcto  auouch  *  a  neceffit'te  of  fmning,  S*-'wr«» 
 and  this  nfceflitic  bee  acknowlcdgeth  in  fome  part  to  continue  ^''^',*  '•'"^"''J'' 
 
 /Til   •        I        n  r  f    11        •  .  /■  1         ^        1       /-  ■  operibni  tempi-r.t- 
 
 ItiU  in  the  Itateorgracc/ alleging  therefore  the  words  of  the  Pro- re-,  nme[in:,w,.t 
 phct  Dauid  :  6  DenecefsitatibM  mtii  educ  me  :  DeliaerfKee  from  all  "'^f'"'  'f """'. 
 
 _,.  All/-  -III  r/»  '   ,  fed  pxri*  datit- 
 
 mynecefstttes.  And  therefore  vainly  doth /1/.5//2»<?;>  except, that  by  n^u. 
 the  6elpe  pfGoia  finner  may  call  for  grace  and  repent  him-,,  and  chufe  l^''^'^'  ^  ^^j. 
 whether  he  tvtll/inf$eorno.  For  in  men  conucrted,  it  is  tiuc  tiiat  they  m^6«. 
 cannot  clmfc  but  finne  ;  in  repentant  men  it  is  dill  true  that  thev  f.''v'?;5'A  . 
 MBUoichufc  but  (inne.  For  the  forbearing  of  this  or  thata(5^ion  &£rjt.c.66  opi* 
 i^pih  not  put  a  man  in  cafe  to  chute  to  finne,  but  though  hcc  arife  ^'^'J.'^^*; 
 oneway,  yetthc/w«'o/yf«»tfholdcthhim,flili  vndcr  a  nccefluie  to  ffi^f''/'"'''"- 
 lil)i another  way^  vnt»ll  ^  thu  efftllnecefiittcbetal^eff  awajt^  .ind  full ^^i^f^^Jl^' 
 1-J-,  A  J  2  Ifbertte 
 
1 64  of  free  mU. 
 
 i  idem.wiMH»./ikernegr4ftted,  which  fhall  '  then  he,  when  wee  ptAll fee  him  free  tt 
 trxa.^i.S^<i»cio  r  cff  Or  \^ M.HtfhopviiW  fay  othcrwire,lct  him  bring vs  foorth  the 
 cUabma4  trk ?  mail  thaccap  chule  to  finnc  *,  the  manthaccan doc  more  thca  cucr 
 SlmnionuU^ »;;-  patriarch,  OF  Pfophet,  or  Apoiile,  or  Euanochft  could  doc.  For  if 
 do  nomfima  im-t\\cy  could  chulc  to  fionc,  why  didtncy  linnc  ?  or  it  they  did  doc 
 "^ior,  '^'^"*'""'  finnc,  why  di d  they  fay,  Forgiue  vs  otsr  trefpafes  ?  If  hee  will  needs 
 k  Hieron.epiji.<td  foUow  ihc  Pelagian  deuice,  that  *  though  m  man  be  indeede  mthottt 
 
 fimnonftnMd-  ft""^y ^^'  '*  ^''^  '^^J  ^^  f"  *f^'  "'*'^'  I  \^\\\.  anlwct  him  with  Hieromes 
 mcnpouiiefequt  wor(is,^fVhat  areafo» is this, that thttt  m^jbs  that neuerwas^and that 
 'n>l^i''eflar-  hee [hoHtd yecldthat  t9 1  l^toufKotrvhom,  which  m  the  Patriarkes^  and 
 gumenfatio  tjia.  Prophet  J, afd  Apojiles  he  cannot  prooHc}  Repentance  therefore  and 
 i°£^'£mf^»t,  conuerfion  Co  altcreth  the  courfc  ot'a  mans  life  in  the  mainc,  as  that 
 &c.  &d.tncui-  cucninthewayof  righteoufncffcitrtilllcaueth  in  himancccfficie 
 ttS^  5p.t  offinnc.  Neither  doch  this  conuerfidi  ftand  indifferent  to  all,  as 
 fhttis,  &  .>//»-    hcc  drcamcth,  nor  doth  God  afFoord  to  all  fianers  grace  fufficicnc 
 prcLTtr""  ''^'  to  bring  them  to  repentance. He noieth  for  his  purpofcthe  place  of 
 PetOYithat  GodvfoHld not haue anjf  toperilh, cfr c.\yit\ethim  takcthc 
 «n  j.p«t,}^.     whole  words,  and  they  will  cleere  themfelues,  ™  He  u patient  To- 
 WARDS  V  s ,  not  mlling  that  any  (namely  ofvs)  fhottldperijh,  bin 
 that  all{of  vs)(hould  come  to  repentance.  He  fpeaketh  of  Gods  elc6t, 
 of  them  whom  hchathchofen  to  make  vp  the  body  of  his  Church, 
 » joh.<f.j?.       of  whom  our  Sauiour  Chrift  faith,"  This  isthem/lofthe  Father  that 
 bathfentmee,  that  ofall that  hee  hath  gittenme  1  pjouldlofe  nothing, 
 hfitihoHUratfe$tvpattheUfday.  Of  ihefe  liec  will  hauc  none  to 
 perifh,  but  doth  patiently  bcarc  til  he  hauc  accomplifhed  the  num- 
 ber that  he  hath  d-creedfor  himfelfc.  So  did  God  fay  by  the  Pro- 
 •Ezcch.jj.fj.    phct,"/^i  I  liue,faiththe  LordJ  defirenot  thedeath  of  a  (Mner^hnt  ra- 
 ther that  he  be  conuertedandUue:  but  he  faid  it  \othe  honfeoflfraei'^ 
 he  faid  it  not  to  the  Phihflimj;  he  faid  it  not  to  the  Babyloni3n;,the 
 Ammonits,thcMoabits,&c  It  was  not  for  their  fakes  thithc/a'dr^, 
 p  Hcb.<J.  ^^..      but  Smiling  to  (hew  to  the  heirei  ofpromtfe  the  ^ablenejje  sf  his  coun- 
 fell,  he  bound  himfelfe  by  an  oath.  Therefore  to  thofe  peoples  he  gaue 
 qPfal.147.if.      not  the  mealies  of  conuerfion*!  ,he  gaue  his  word  vnro  lacobyhis 
 ftatmes  and  ordinances  vnto  /fraei;  hi  dealt  not  fo  xvtth  any  other 
 nation.How  thcndoth  M.  Bijhop  fay^  thar  Q  -t^ ^.jf'^rneth.to alt ftnnert 
 grace fujfiCient  for  their  conner^oni  VVili  he  \.\y  that  the  behold  ngof 
 heaucn  and  earthy  andfufhothcrnaturaH  motiucs,  wcfcf^fliciifrvt 
 ,«ir«Wi  »*•    ^  t)ring  men  to  repentance  ?  Hcc  may  sally  with.ys,  tliac  ia  thciii^ 
 
 feluci- 
 
of  Free  mU.  I6r 
 
 fclues  they  were  fuch  as  might  rufficientlic  auailcto  mooiic  men  ; 
 butwhatischattothcpurpofe,  fo  long  as  to  the  ftatc  atid  condi- 
 tion of  man  they  were  not  fufficicnt  ?  Thcihghtof  the  Sunne  is  a 
 fufficicnt  light ,  and  yet  it  is  not  fufficicnt  to  make  a  blind  man  fee, 
 Wf>at  were  all  thfoc  motiucg  and  occafions  whatfocucr  they  were  ^ 
 but  cucn  as  a  good  Icflon  to  a  dead  man?  And  what,  willhcc  tcrmc 
 ihofcmcanes  ofconucrlion  by  the  nzmcoi  grace  i  Away,  away 
 with  this  Pelagian  conccipt,  and  let  vs  acknowledge  the  truth  as 
 S.  /lufltne  doth ;  r  Communis  eft  ommhui  natura,  non gratia  :  Nature  yj'f^'Jl'^' 
 is  common  to  all ,  bm grace  is  notfo.  It  is  but  ^  aglajfte  trickfofmt ,  as  ( wid^te  ammen 
 hee  faith ,  to  dcuife  a  grace  that  is  common  to  all  ;  it  makcth  a  faire  ^'J^^']^"JJ';^. 
 ,  {hew,  but  it  is  foonc  crackr.  nttatcfedfi-dn- 
 
 Now  Af.  Perktnsy  allcdging  thatbecaufcit  Jsbymansowne  dc-^""^^"""*"' 
 fault  that  hee  cannot  chufc  but  finne ,  therefore  hee  is  notwithftan- 
 ding  iuftlic  pvinifhed,bringcth  for  declaration  thereof  the  example 
 of  4  bankrupt  ^nho  14  not  therefore  freed  from  his  debts  becaufe  he  is  not 
 dbletepaji  them^  but  the  bils  agatnji^bimftandin  force  ^  becaufe  the 
 debi  comes  through  his  owne  default.  But  Af.  Bifhof  faith  ,  that  this 
 example  is  not  to  thepurpofejftcaufe  the  bankrupt  cannottXvhen  he  m//^ 
 fittisfe  his  creditors  ^  who  content  not  themfeiues  nitb  his  repentance^ 
 without  repay  of  their  money  ^  as  Goddoth.  How  many  milcsto  Lon- 
 don i  a  poke-full  of  plummes.  VVhatisthistothcpurpofc ,  that 
 God  is  content  to  remitte  his  debtors  without  fatisfa6tion  ?  for  fo 
 creditors  alfo  deale  fometimcs  with  bankrupts  when  they  hauc 
 nought  to  pay  :  but  is  this  any  thing  againft  that  which  cJ^/.P^r- 
 ktns  faith,  that  by  theexampjc  ofa bankrupt,  itappeareihthat  a 
 man  may  iuflly  bee  puniOicd  for  that  which  now  hee  cannot  heipe, 
 bccaufc  by  his  ownc  default  hee  is  runne  into  it  ?  The  creditor  may 
 remit  all  if  he  will,  but  otherwife  the  bils  of  debt  are  iuft  lie  liable  a- 
 gainrthim  whoby  default  and  negligence  is  come  to  that  paffc 
 that  hee  hath  nothing  to  pay.  And  yet  in  hisexception  there  arc 
 two  abfurditics  implied.  For  it  is  abfurd  that  hee  faith  thai  God 
 doth  remitte  and  pardon  Ins  debtors  without  fatisfa6lion.  There  is 
 no  man  reconciled  to  God  ,  but  by  tendring  a  full  and  pcrfc61  f»- 
 tisfaction,  which  becaufe  hee  hath  not  to  do  of  his  owne,  therefore 
 t>yfaithhccplcaderh  tliepaimentot  hisfurctie  Icfus  Chrift,  *  who  ,  ,.pef.,.?4. 
 Sare  our  fmne  s  in  his  b0dy  vponthe  tree  ;  xhai'm'^himvoeemightbaue  -Ei^Li.;. 
 redemption  through  his^  bloud,  eaen  the  forgtuenefe  tf  our  /tKnes. 
 
 M  3  Now 
 
«^Aa.5.ji.&n.  ^Q^y  »  allmenhanenotfmh ,  and  thcKfore  all  men  cannot  pleadc 
 iU:tg.deprxdefl.  this  fatisfadion  for  themfelues  ,  and  yet  without  this  faith  there  is 
 i^mmfit'^cag,  norcpen-ance  that  can  auaile  to  bring  vs  vntoGcd.  And  feeing 
 i4.^'.ijstrxpaT.i'  borh'')v«//^and  ^  repentance  zic  the  gifts  of  God  ^  which  *  hec  giuetli 
 S'?«rSX  to  feme,  and  to  other  fome  doth  not  giue  ,  it  is  an  other  point  of 
 aDomim.iUis  abfurditic  to  fubic6t  the  gift  of  God  to  the  atbicrarie  will  and 
 TolL'Snemoha.  POWcr  of  man  ,  as  if  man  hauc  in  hi  m  to  belceuc  and  repent  whcn- 
 dienttraudiimt,  focucr  himfclfc  will.  But  againfl  this  M.  Btjhop  for  conclufion 
 'd^^eftZ!^,  bringcth  a  place  o^Anfiine  agamfi  the  Manichc cs,  that "  (hipheardt 
 cHiemiraud/re:  andpoets^ andleamed^And vnlearned^  andfchoolemAfters^andprelats^ 
 mnficaudma  ^'idMl mankind coftfeffe,  that  noman  is  worthy  of  dtfpratfe  orpHni^m 
 nonefldatim.  ment, tvbtr.h dot h Not that  which  hee  cannot  doe.  Nay,  to  heipe  the 
 MhnibJoJf  '*'  ^^^  fomewhat,  J  wjII  addc  more  out  of  the  next  chapter  to  that 
 •M.iMkb.ca.x  I.  which  hee  ciccth  ;  '  That  a  manjhould-hee  holden guiltte  for  not  dotng 
 tilnifuppudo'Le  ih^twhtchhee couldnot do^  it.isapointofiniqmtieandmadnelje  to  af" 
 dignuseftquitd  flrme.  Now  what  a  rtrange  matter  is  this,  that  fiiepneards  and 
 flcerl^^mfaufi.  poets,and  all  forts  ofmcm,  fhould  fee  rcafon  toaffirme  this,  and 
 ^o't^iji^cm-  yet M.Bifhop  perforce  fliould  be dtiuen  to  dcnicit?For!ctvsaska 
 husfiaflom"&  in  V^^  in  his  Ovvnc  profellioH  anddodrinc  what  hee  thinketh  of  chil- 
 theatri>pet£,  JfCH  dying  vnbaptlzed  ?  Hee  will  giue  vs  a  pcremptorie  anfu  er, 
 «iikf^/..i2.Pf:-t'i3tqueftionlc(Te  they  arc  damned.  But  what  haue  poorc  infants 
 mircum  :emn  Jonc  why  thcv  fhould  bfe  damncd  ,  or  how  could  they  auoid  that 
 
 auenquam  quia     r  l-li  i  i       t-hh^^t  i  iii 
 
 aa»/eaf?«o//i-'orwnicntncy  are  damned  i  Tell  vs  Az,  Bijfjop ,  how  could  diey 
 tcrenonpiuit  chufe  to  bec  Other  thcH  thcv  bcc , and  jfthcv  cannot  chufc  but  bee 
 tisefi  &irifa»ix.  tn3t  tncy  are,  how  can  n  itand  with  your  rule,  that  they  Ihou'd  bee 
 diUf^;.,,.  condemned  for  beeing  that  which  they  cannot  chufe  but  bee  .^Per- 
 iimasrctmendt  Torcc  ticmuii  talcc  a  fall  in  his  ownctiJppc,  neither  can  hee  giuean 
 '^tdi$r^t-  anl"wer  as  touching  this  point,  which  doth  not  yeeid  vs  a  full  an. 
 r.it^f/^df'Wia^/i-fwcragainfthimfclfe.  But  S.  Atijiine  hiinfe'fe.  c'ccreth  this  point 
 h^rumejiab!h.    f^j. yg  ^  ^{^^^  ^f^^^  ^^^  ^^^^ .  ^j^^^  ^y  ^^^ Bt(hoptom{\\Pic a  difini- 
 
 •  lietraBM.i.  tion  cf  finnc  which  hee  had  fet  downe  a^ainrt  the  Manichccs ,  that 
 u!^i\j'i  iltrw-  ^  [^'^^^^  adefre  of  retaining  or  okaming  thMivh/ch  ipiftice  forhiddeth^ 
 tufymodo peccaiit  andtvbence  it  isin amam  Itherty  to  alfjiaine y  tciletti  his  Reader  in 
 iamplZ^lic'a.  ^^^  pcru^ng  of  that  place  in  his  Retraaions ,  that  hee  fpake  there 
 ti.Yiam  qwndo  ofthat  *  wbich  isoneljftnney  and  is  not  alfo  thepHnipiment  of  Jinne-. 
 ^pimpeclZt  ^°^  *'^  that  Jinne  which  «•  alfo  the  pttyJlhinem  offmne^  hoxv  Itttleisit  that 
 ijiianium  cfi  quod  the  mil  coti  doe  a^amji  concupifcence  or  Uii  haHt»(T  dominion  oner  it, 
 
 [lib  domimnte  (upiditatc,fiifi  forte fipin  f/Z  vt  em  (!!ixiliHfn,&t, 
 
 i  and 
 
OfFrfemll  167 
 
 4and  therefore  by  rcafon  hereof  a  man  cannot  do  that  that  he  Hiould 
 doe,neichcr  can  hecbutdocrhatthnthefhouldnotdoe,  which ycc 
 ceafcth  not  to  bcc  a  fmncand  fubicjfl  to  punifhmcnt,  bccaufc  hcc 
 haih  purchafcd  this  condition  to  himfelfc,  by  the  merit  of  a  former 
 finnc.  For  yidion  had  it  in  his  power  not  to  finnc,  and  yet  did  finnc 
 by  doing  that  wliich  he  ougiit  not  to  doe,  and  was  in  hh  power  and 
 liberticnottodo,and  for  this  caufewasgiucnouerasa  prifoner  to 
 finnc,  that  thcncefor'h  he  cculd  not  doc  what  he  onght  to  doe, nor 
 could  chufe  but  doe  what  bee  fhould  not  doc.  Therefore  the  fame 
 ^Ar/?/«  asking,  itthat  rule  that  hchath  fctdownc  be  tiue,  how  Un-  fnid.Curp.truiu 
 !  f4/jts  become gmlticAnd  are fo  holden,  anfwereth,  that  It  is  f>y  ^fi»g%'^'^tHr%it 
 !  horKeofhim)rhodid»ottbattbatrpasinhu povferto  doe.  ^n  a  word, '^ «"« ^^'^'w 
 man  is  not  woithy  of  punifhmcnt  for  not  doing  that  which  ^tc^jtTt7'^Jd*f^cne 
 cannot  doe,  except  hce  hauedifablcdhimfclfcfor  thedoingof  it;/'«^"'f>'''"'^"« 
 but  if  he  haue  difablcdhimfelte,as  indeed  he  hath  by  the  firft  ^"^^^e /mlniLxu!iT^ 
 thenisheiulUypunifhed,  both  for  not  doing  that  which  hcc  once 
 could,  but  now  cannot  doe,  and  for  doing  that  which  hee  once 
 could,  but  now  cannot  chufc  but  doc.  Which  being  a  cafe  very 
 euidcnt,  and  lundric  times  dtliuered  by  S.Aptflin^  in  reirading  the 
 like  places  againrt  the  Manichees,  may  wee  not  wonder  at  the  ab- 
 furd  follic  ot  this  man,  who  for  concluflon  braueth  in  his  tcrmes,as 
 if  he  had  caricd  the  matter  very  deerc,  when  indeedc  like  an  igno- 
 rant cauillcr,  he  himfelfc  vnderftandcth  not  what  he  faith  ?  Wc  re- 
 fpedl  not  what  natural  fcnfe  doth  teach  to  {hcpheards,but  wc  can- 
 not butthinkehiman  ill  fliepheard  ouenhcflockeof  Chrift,  who 
 i  taking  vpoo  him  tobceaDo»SloiirofDiuinitie,  is  fo  ignorant  in  a 
 principle  of  religion,  which  by  the  word  of  God  cucry  fhepheard 
 fhould  know.  God  make  him  wife  to  fee  his  owne  folly,  and  then 
 hee  will  fubmit  himfelfc  in  obedience  to  that  truth  which  now  in 
 his  ignorance  feemeth  vato  him  a  Grange  light  of  a  nevv  Gofpell. 
 
 M  4  Chap.  1. 
 
1 6  8  OfOrigtmUjinne  after  Bnptifmt^. 
 
 •P»g.a* 
 
 Chapter  2. 
 OF     ORIGINALL    SINnE. 
 
 1.    VV.  Bishop. 
 M.  PERKINS  FIRST  CONCLVSION. 
 
 T  Hey  fay,  naturall  corruption  after  Bapttfme  is  aboltthedy  and f ofay 
 rvee  :  hut  let  vsfecy  hovo  farre  fjorth  it  n  abolifhed.  In  Originall 
 
 finne  are  three  things,  tirji^  the  pHmfhment^  which  ts  the  f,rfi  and  fe-^ 
 co»d  death :  fecond,  guilt  tneffe,  tvhtcb  i&  the  binding  vp  eft  he  creature 
 vntopuntpjment :  third,  the  fault,  or  the  ^jfendtag  of  God:  vnder  which 
 1  comprehend  our  gutlttneffe  tn  Ai^^ims  firj^  off  en fe,  as  alfo  the  corrup- 
 tion of  the  hearty  which  is  a  naturall  tndination  andp/onenejfe  to  any 
 thing  that  is  euilly  or  agatnfi  the  law  of  God,  For  fir  ft  vce  fay,  that  after 
 'Baptifme,  in  the  regenerate  the  punt^ment  of  Ortgtnallfinne  is  taken 
 Away :  For  there  is  no  condemnation (/^///^  the  Jpoftleyo  chem  chat 
 liom.u.        ^arcinChnftlefuSi 
 
 -  For  the  fecondfthat  is guiltinejje,tve  further  eondefcendandfayjhat 
 it  ii  alfo  taken  aw^  in  them  that  are  borne  anexv  For  conftdermg  there 
 is  no  condemnation  to  them^  there  is  nothing  to  bind  them  topunifhrnent, 
 7et  this  caueat  muft  be  remembred^  namely^  that  the gmltineffe  is  re-^ 
 .  mooued from  the  perfonregenerate,  but  not  fromthe  finne  tn  the  perfon 
 But  of  this  more  heereafter. 
 
 Thirdly,  the  guilt  in  Adams  firji  offenfe  is  pardoned,  ^ud  touching 
 .  the  corruption  of  the  heart,  I  aueuch  two  things.  Fir  fl,  that  the  vent 
 fofver  andflrength,  whereby  it  raigneth  in  man^  is  tai^en  away  in  the  re^ 
 generate^  Secondly^that  this  corruption  is  abolf(hed(as  alfo  the  fault  oj 
 euery  a^uall finne  pafi)rofarre  foori  had  it  is  the  fault  and  finne  ofthi 
 man  in  whom  tt  is.  Indeedit  remainesttll death ^  andtt  is [inne,conftde 
 redtnit  felfe,folong  as  itremaines  ;  but  it  is  not  imputed  to  the  ptrfon 
 And  tn  that  refpeSi^  is  as  though  it  were  not,  it  bei^ig  pardoned.  Hither 
 to  M.Perkins, 
 
 Annotations  vpon  our  Confcnts. 
 Firfi,  wee  fay  net  ^  that  the  puniJhtKem  of  Orfginallpnneiiinit 
 
 'fti 
 
OfOrigwaUfinne  after  B^ptifmg.  \  5  p 
 
 er  any  part  oftt,  but  rather  a  dne  corretJton^  arjd  m  it  xrereAfieypHlfion 
 of  It :  tba  u  bntapeccAdUio;hnt  there  Im  k^th  n  (erpent  tn  that  cmeat'^ 
 that  thigutlctuejfe  ofOrigtnallfinne  U  rewouedfrom  the  person  regene- 
 rate, hut  no  tfrom  ihefnne  in  the  person.  The  Itke  he  faith  afterward  of 
 the  fault  ^that  tt  ua  ^nnefltlltn  ttfelfe^rcmatntnff  in  the  man  t  til  deal  h, 
 bm  tt  IS  not  im^Htedto  h$m,a4  bein^  pardoned  Heere  be  qtitllets  of  very 
 flrange  do^rine :  thefnne  ii  favdoncd,  and  yet  tbeguiltinejje  of  it  is  not 
 taken  tiwaj.  Doth  not  a  pardon  take  tit^ay  ftomthe  fiptlt  pardonedj  all 
 bond  ofpumPjment  due  vnto  it  .unci  confe<^tient  ly  algmliineffe  bclongi>-,q 
 to  It  ?  f^bo  can  deiie  thi<s^  vntejfe  hee^noiv  net,  or  cure  not  what  he  fay  ? 
 If  then  Ortginaliftnne  be  pardoned,  the  gHtlttneffe  oftt  ie  alfo  remoued 
 fr9f»  n  felfe ,  ^gaine,n>hat  Phtlofophie,  or  reafon  alloxveih  vs  to  fay  that 
 the  ojfsndor  being  pardoned  for  his  offence^  the  offence  in  it  felfe  remai- 
 »et h guilder  Of  though  the  ojfenfe  ffparated  from  the perfon, Tver e  a  fub- 
 fiancefhbteCl  to  /aw,  andcapable  ofpuntfhment.   Can  Grigtnill finne  in 
 it  felfe  die  the  fir^  andfecond  death  fir  be  boundvpto  them  r  yvhatfenf. 
 leffe  im^igtMations  be  thefe  ?  ^gaine,horv  can  the  fault  of  0>  tginallfinne 
 remain  etn  the  man  renewed  by  Gods  grace, although  not  imputed  ?  Ca» 
 there  be  two  contraries  in  one  vartofthefubie^  at  once  ?  Can  there  be 
 light  and  darkneQe  tnthevnderfiandittg,  vertueandvtcetntbemll  af 
 the  fame  infiant  ?  C.^n  the  foule  be  both  truly  conuertedto  God,  andas 
 truly  atigrtedfrom  him  At  one  time  }  Is  Chrt^  now  agreed  1 0  dwell  rvtth 
 Behalf  and  the  holy  Ghofi  content  to  inhabit  abodyjubtetl  tofn^-ne  /  All 
 tfhicbmufi  be  granted,  contrary  to  both  Scripture  andnaturallfenfe,  tf 
 nf  adma  thefiult  and  deformttte  offmne  to  rematne  tn  a  man  renew e Ay 
 and  endued  iPtt  h  Gods  grace :  vnlejje  wee  would  very  abfurd/y  imagine ^ 
 that  the  fault  and  gutlt  of  (inne  were  not  inherent  and  placed  tn  their 
 f  roper  fubteBs ,  but  were  drawne  thence,  and  penned  vpin  fame  ether 
 odde  corner. 
 
 Remember  a  I fofientle  Readerjhat  heere  M.Perkins  affirmeththe 
 power  J  whereby  the  corruption  of  the  heart  ratgnethm  man,  is  taken 
 away  in  the  regenerate :  wbtch  ts  cltane  contrarte  vnto  the  firfl propor- 
 tion ofhisfirfi  reafon  following^  Oi  pjallbethereproohed. 
 
 R.  Abbot. 
 
 ltwasnot/J//'?ri^/w  intent  heere  tofetdovvnc  any  exacflorfor- 
 vr\i\\^dQi\^iio\xoiOrtgtnaIlfmne^  but  only  fo  to  touch  it,  asniif;ht 
 
 Tciuc 
 
I70  of  Origmdlfinne  after  BaftiJmtJ. 
 
 fctuc  to  Icadcliim  to  the  point  tbac  wa«  to  bee  difputed  of.  But  oiit 
 of  chat  which  he  faith  it  arifeth,chac  original  finne  is  a  coirmon  guilt 
 of  ihe  fiift  finne  ofman,  inferring  as  a  iiirt  punifhment,  an  vniucrfatl 
 didortion  and  corruption  of  nuns  nature,  and  euerlafiing  dtftru- 
 6^ion  bothofbodieandfoule.  Conccrningthc  matter  ihercfoic  he 
 propoundcth  three  things  in  OrtginaU  fiine  to  bee  cohfidered,  the 
 {iQnCjthcgailtjandchepunirhment.  Where  y^/.5//^(7/> being  like  a 
 rnan  of  giali?,afraid  of  being  crackt  where  he  is  not touched,would 
 forniorcairuranccgiuevs  a  note,  and  J  warrant  you  it  is  a  wife  one. 
 Wefij  MOt^{i\i\\  ht^that  the  ^ftm[hmem  ofOrlginallfinne  is  in  it,  or  any 
 ^art  of  tt,  hut  rather  a  due  corre^ion,  andoi  it  P^ere  an  cxpulfton  oftt. 
 Where  bcc  putteth  meein  niindeofa  fpeech  that  I  haue  heard  con- 
 cerning an  ouiiandifh  MathcmatickeReadefjWhofe  tongue  hailing 
 out-runnehis  vvics,  and  making  a  difcourfc  of  hce  knew  not  what, 
 askcth  his  hearers  at  length,  Imelliq^ttifiie  f  Doeyeevnderfland  mee  ? 
 thcyanfweredhimj7V<?./'ro'/tfffo«/^^/w/>*<?r,faith  he,  neqtte  enim  ego 
 intelltgo  meipfum :  Marry  I  doe  not  mattteU.jor  nettber  do  I  vnderftand 
 myfelfe.  Suchaleibredoch  /W.5//^5jjhcerereadc,  whichnoman 
 clfcvnderftandethjnor  he  himfclfelfhe  had  vnderRood  what  Or*- 
 gtnallfnne  island  that  concuptfceace  being  a  part  of  Original/ finne,  is 
 alfo  a  punilhmcnt  thereof,  (corruption  of  nature  which  is  one  parr, 
 arifing  from  the  guilt  ofthefirB  finne,  which  is  the  other  part)  hec 
 would  not  fo  vnaduifcdly  hauc  denied,  that  the  pHnipiment  of  Ori' 
 ginall/iftne  is  alfo  a  part  thereof,  efpccially  finding  S.Aufltn  in  fo  in- 
 finite places  alarming,  that  conCHpt[cence  is  in  fuchforcayJ««tf,  as 
 th^zk\%2\(oapuy2i(hruent  of fmnei  and  of  what  finnc,butthat  which 
 Adam  in  perfon  committed  by  a(5lion,  and  is  outs  originally  by  pro- 
 pagation ?But  that  either  this  puniflimcnt  of Ori^/»<«//»»tf  which  is 
 the  corruption  of  nature,  or  the  following  punifhment  thereof, 
 which  U  the  firfi  and  fccond  death,  fliould  bee  called  tfA'/>«^e«  ^/<?- 
 n^/«^///7««r<f,wel3ckefcmcO<f<;///?«^torefo}ucvs.  Sure  I  am  that 
 y^.^//^ff/>  vndcrftood  net  what  he  faidjOor  can  giuc  vs  any  anfwer  to 
 make  it  good.  Such  learned  men  hauc  we  to  doe  with,which  are  fo 
 decpe  in  their  points,  that  they  know  not  what  they  fay.  Nowhfc 
 that  vtfercch  fuch  riddles  himfclfc,  might  cafilie  pardon  another 
 man  in  a  fpeech  though  difialling  to  him,  yetinitfelfcvery  cafic 
 to  be  vndcrrt ood.  What  a  ftirredoth  he  make  at  t)iat  that  .^.  Per- 
 kj*ts  faith,  ihiiinthe  regenerate  the  gMiUine^e is  remooMd  pom  thi 
 
 ferfon. 
 
OfOrfginaUjirifje  after  'Baptifmc^,  j  y  j 
 
 ferfon^bhtMOffromtheliiineintheperfon?  The  meaning  is  plainc , 
 thatiiic  fifi:;e\i  pardonej  to  the  man  regenerate,  and  thtrcrorccaii- 
 iio[  make  him  gui!tie,l  ut  yet  in  ii  (cifc  and  in  it  ov\  nc  nature,  it  f  on- 
 tinncth  fucii ,  as  that  fetting  afide  the  pardon,  it  were  )i:fficicni  (iili 
 tomakc  l>imguiltieandto  condcmnehim  ,  as  Ihali  bee  afterwards 
 auouchcdou:ofy//j'y?/'', to ciicrlarting death.  Tiic  pardon  acquit- 
 ttththcman,  but  yet  it  cannot  alter  the  nature  of  the  finnc  :   it  fct- 
 tcthabarreag3in(itlicclFc(f^,  but  fake  away  the  barrc,  &  thccaufc 
 isasftrongasit  wasbeforc.  His  idle  and  waf]  words,  indfichtin'y 
 with  a  rt-iadow.I  Ictpalfe;  ifhc  were  not  afenflcdemnn  .that  that 
 M.  Perktns  faith  in  die  pUine  meaning  thereof,  would  neuer  fceme 
 to  him  any  fenflellc  imagination.  But  he  gocth  further;  Horvcanthe 
 ptult  of  ^hig  tnallfmne  remaine  in  thtman  re-fjevoed  by  Gods  ay  ace    al. 
 though  not  imputed  I  Why  A^.  B/fhop  ?  what  hindcrctii  I  prayyou  ? 
 Can  there  betwo  contraries  J^'ith  hr,  /»  onrpart  ofthefubit^l  at  otjce? 
 Andwhynot?  What  ?  hath  nothis  Philofopiiic  taught  him,  that 
 coKtrattes  are  incompatible  oncly  in  their  extremes  .?  Did  hce  ncuci' 
 read,  that  contraries  when  they  ftriue  to  cxpcll  one  another,  doe  it  jRo^, 
 not  in  a  moment.but  by  degrees  5  and  though  one  be  Wronger  then 
 ihe  other ,  yet  the  ucakcr  llili  hath  that  latitude  which  the  ftron-  ^q 
 gerhath  not  gained  ?   Thus  are  there  in  the  regenerate  man,*  //$? 
 lAXifeffhjne^ndthelawoftbemindf  the  former  rebelltntr  a^ainft  the 
 hitter ;  b  thefief}}  andthefpinte  the  one  contrarie  to  the  other, asthc  A- 
 pofile  fpeaketh,  and  that  in  one  part  of  the  Iuhic6l,  aslliallappcare.  «zcphan.i.i5. 
 Can  there  be  fight  AMddark^e/fe  tn  the  vndeyJ?andingSi\th  he  ?  Why, 
 did  A/.  BiP^op  iieuer  read  oi'^  adarked.ijr  f  or  will  he  reafon  thereof^ 
 iHtbe  day,  it  cannot  bee  darke  ;  or  if  it  be  daikc  it  cannot  be  day  ? 
 And  ifhec  can  fee  that  fight  and  datkncflc  may  niccte  together  in  a 
 aiy,  c^inhc  not  (cc  tint /fghtafiddarknejje  may  slfobee  together  in  rfMa'.i^Kf,. 
 the  vndcrllaRding?One  where  our  Sauiour  ChriQ  com:iu  ndeth  the ',*^^[  **  '^ 
 light  of  hisDifcJpics  ;  '^  Blej]edare  your  ejeSy  for  they  fee  :  another 
 ■  where  he  condcmneth  their  daiknedc,*^  Haueye  ete^andfeeMot?  Hy 
 light  of  vndcrdanding  Peter  faich  ,  ^  Thou  art  Chrtflthefonnc  of  the 
 Ituing  God.   B/effed  an  thou  Simon,  faith  Chriit ,  forflePjaau  b/ouJ  ^.j^^.^  ycr.ii, 
 haih  not  reuealedihis  vnto  thee ,  but  nty  Father  uhtch  is  tnhciiuen. 
 The  fame  Peter  by  and  by  alfo  bewraicth  darkne^e  of  vndciffan- 
 ding.giuingChnft  occafiontofay  vntohim,  8  Get  ihee bthirdmee 
 Satan  \  for  thoHvnderjiandefl  not  the  tht»gs  that  arc  of  God,  bin  :he 
 
 things 
 
172  ofOrlgm^Ufinne  after  BUftifm<LJ, 
 
 ^  Orig.inMdnh.thtngs  thdt  are  of  men,  ^  ContrartaerantAdhucinPetro  :  There  were 
 traa.i.Coutmna  contraries  Mjet in  Peter,  fniih  Origen^  truth  andfaljhood : hefpakeby 
 in  Perra,  ve)i:a.i  tTttth  One  xv(ty ;  hec  ffakf  by  faiPiood another  way.  In  a  vord  the  APo- 
 a-me>idta'.m     (^letellcth  vs,  ihac  'wekpoxve  but inpart.vpeeprophecie hut tn part, wee 
 
 Dcvertlaje  dice-  i,/r-i,,  .^Virr.i  n 
 
 batjHtscbn-  fee throm^h agUjje d^rklj ,  ^^  ^^  ^"^  malicrsof  Rhcmes  tranllate  it, 
 ftu,, &c.Ex7^m-  -^ ^ ^^yj\  r^^^    ^^ ^, ^,^  j},3j bee,  but thatchere is  ftiH  fome  darkr 
 
 ti!atibtefio,crc.  nejfe  m  the  vnderltanciing  which  yet  m  part  bath  rcceiued  Jignt  i 
 1  i.Cor.is.j?.i2.  j.jpg  goeth  further,  Can  there  he  venue  and  vice  in  the  will  at  the  fame 
 inftant  ?  Yes  M.  Bi(hopJcrv/\Mt\oeucY  iswaotingoFperfeftvcrtue, 
 ^  ^u;^.epi(i  19.  ^  exvittoe(i,[3i\th  S.  kpiftin\  it  iibyreafonofvice.  Solong  therefore 
 ^tZibl7,'^x^''  2S  there  is  not  perfc«5l  venue,  there  is  vice  remaining  together  with 
 •bitioeft.  vertue,  T  be  inner  wa-a  wherein  is  the  w>/'/// of  man  ,  in  renetved  as  the 
 
 ^^*I'&lSf!\  Apoftleih  relleth  Ksfrom day  to  day.  S.  Auftin  verie  right! y  argueth 
 bb  2.  cti.'j.S^i  Ae  thereof,'  that  he  that  is  reneived from  dny  to  day,  is  not  yet  all  renewed^ 
 ulturjmdimto-  and  therfore»»p4r-^  he  is  oldfltll.  Now  from  whatis  he  renewed  but 
 tw  eyZrewoKrtm,  ffomt^^cf  ,  and  whcrctois  hectcncwed  but  tot/^rfwtf  ?  Ifthcnthc 
 
 dr  it  quantum  ....  ,      ,  ,  ,  , 
 
 nondiimeiireno.  Will  oec  flot yct  wholy  rcHcwed  to  vertue ,  tbenvtceis  yet  in  part 
 uattuytn  tanium  rcmalncth  with  vertue  in  the  will ,  from  whence  as  yet  in  part  the 
 Teefi.  w/Z/rcmaincth  to  be  renewed.  Therefore  our  will  caricthvsftil  con- 
 
 m  y^^'^^^ ^^'^•^  trarie  waics ;  *"  One  way  veee  mil  becaufe  we  are  in  Chrtfl :  another  way 
 -voimnm  'quia,  fit-  wevptllhecAufe  We  aveftiUtn  the  world.  Therefore  the  Apoftlc  calling 
 
 Xiwwif^''^^^^^^""^^'^"^^'^'*^^-''  y^'  ^^""^^  after tcllcih them,  thatr^^'^rtf 
 quiafimui  adhue  carnall andwalke  ttke  men.  Therefore  our  ^auiour  faith  to  his  Difci- 
 '■  ithn"w.  P''^^  °"^  where ,  «  Tee  are  cleane  by  the  word  that  Ihauefpken  vnt9 
 •  Mai:rh.7. 1 1,  you.  Anothcr  where  he  faith  :  *  lou  beeingeuill doknowe  togiuegood 
 \'^^u'-'^.Ewh'irid.S'ft^  tojmr  children.  Yet  againe,  Can  the  Joule  hee  truly  csnuerted  to 
 ca.6^^Sicfi.'int/i  God,(Mt[ihcyandastrulyauertedfromhimatenetime?  No  ^.  Bi' 
 &'tluqMmJili  ^^'^P '  ^^'t  y^^ '"  ^^^  f<^"^^  conuertcd  to  God,  remaineth  a  part  of  that  ^ 
 p«  />r<?/cu<»t:«wi  iiTfe(5lion,wher by  P  Lots  wife  becmg  gone  out  of  Sodome,  looked 
 %^t7fuoma-  backe  to  the  place  from  whence  Hie  came ;  fo  that  i  the  children  of 
 ximi  aggraitante  Gjjd  albett  they  he  moouedhj  ihefpirit  ofGod,andas  the  children  of  God 
 TeTII^ulL'^S'^^^  ^'^f^^^^^^^°^'*^^^  God ,  yet  by  theirownefpiritf  as  the  children  of 
 hcmmrn  quibuf-  yncn  throfiqh  fomc  humane  motions^  they  fall  hacke  to  themfelues^  and 
 vianu  defiaam  thereby  Commit  jtnne.  Therefore  they  of  whom  we  cannot  doubt  but 
 ^^/■//>/o.,d>Wf»thatthcy  were ctf«»<?r/-<f</vnto God,  yet  found  fomewha-in  thcm- 
 p.ccct.  feIues,for  which  they  faw  that  they  had  caufethll  to  pray  '  to  he  con- 
 
 Lamcn^""r     '^^''f^'^' ^g^'^^^j^^  Chrtfijmh  he,  agreed todwel/with  Be Ital i    Wee 
 ( j.Cor.u.i  5."    an fwer  him,  No  ;  ^  there  is  no  ag  r cement  betwixt  Chrift  and  Behalf 
 
 and 
 
ofOriginalt/inne  after  Baptifme.  1 7  ^ 
 
 and  tJicrefore  dcth  Chriftcomc  to  dwell  in  vs,  that  Belial  m.iy  be 
 difpoircircd  &  driucn  out.  And  therefore^ where [heretj  (by  Chrirt)  ^Bfrna.mCaHtit. 
 foramettefftofftfinesAheditsellmthoHtdoHbttsejcptiiredoiitefthehaitrt  ^'""■^' ''"  f*'- 
 oftkefmner.  But  Vct  there  rcmainc  (till  the  vcncmous  iccacs  01  hi^  tbivi»cuid:,b,odi. 
 plantins,  " <«  neee(ftt$coffiftfie,by  the aduantaoc  whaeoithis temvter  "*<«'''' '^-'•'■'^< 
 p^htetbagaw/rvs:*  vfiUtce^mllwe^thts  Ichnfue  ^oxiUcumc  dxvelleth  im.  f.  -^ugufl. 
 wit hiMOftr  borders  :  heemj  beefubdued,  but  he  cannot  vtterlj  be  de-  '^'^'I'-l^l^Jf^. 
 fit  oed.  La(t  of  all,  /^  /  he  holy  Ghofi^  faith  he,  content  to  dvnellin  a  bo-  rnmiomm  cji  rt~ 
 die  lubteUtoftKne  f  AgaincweMnfwer  hiiii,No  -Aoxy  fi^ine doth  not  'Zm^&T"" 
 rei£ne  fn  the  bodies  of  ihchiihfuWy  that  they  lliouid  be  lubied^   vnto  *  ^ug'dewtt.er 
 i  t,  m  obejing  the  Infis  thereof.  *  Forfo  long  as  they  Itut,  (rnne  mufl  needs  ^Znl'jil'dfc7f-u' 
 Jyauca  being  in  them  \  it  it  tempting,  it:s  enticing,  it  neiier  ccafcth  ttntatoremdtipfx 
 vrging  and  prouolcing  from  day  to  daytbut  yet  * th:  kf^gdome  therof\Z\'^ulnl^uS. 
 Haboiifhed,  becaufe  thelawofthejpirit  ofltfe  hath  freed  them  fronts  ^Vtr^.tnCtmU. 
 the  Livi>{i):hdX  is,thc  kingdomeand  power)  of Jlnne  and  of  death.  But  tJ[',l„rafi'u,"ti' 
 if  \\Lt  mcanc  ff*bie^  to  /tnne,  of  the  hatting  of finne,  then  the  Apoftle  •'*'*''?''*'- 
 tclleth  him,  ^  lamcirnall^foldvnderfinne^^  a  captine  vnto  the  law  of  ^,Ctjijed!!intx^- 
 fmne  that  it  tn  my  members^  fo  that  '^  if  we  fay  we  h^tte  nofnne,  we  de-  ■"'mt>iart. 
 teine  ourfelties^  andtherei^  no  truth tnvs.  So  then  fomc  of  his  col-  i  ^:,g  inioMH. 
 ledions  wccdcnie,  notbcinoconfequcnts  of  our  do6Jrine,  but  his  f^^^^-^^-^r"- 
 owne  vainc  and  idle  amplifications  :  the  reft  that  arc  d'n^&.to  ihc  ifttiftptccatum 
 point  wee  affirmc,  as  I  hauc  declared,  and  whatfoeuer  hiswi^rtKraZ/'/y^"^"*"* 
 yirowfrconcciiicth  thereof,  the  Scripture  iul^ifieth,  ihzx the  fattlt  and  i>Kow.7.ii, 
 deformitie  of/inne  (though  not  in  former  degree)  rematneth  m  a  J^J^j^^'j^ 
 m*nrenewed  andendued  with  Gods  grace   And  what  doth  he  thinkc 
 of  himfelfe  I  tnarucU  ?  is  hcamanrcrewedand  endued  with  Gods 
 grace?  What,  and  «<?/Wif  f  no  deformitie  offmnerematning  in  him  ^ 
 uofpot?  nownni^le  ?  Wee  wonder  that  a  troupe  of  Angels  commcch 
 not  from  heiuen  to  appbud  him, and  to  conncy  him  as  a  great  icw- 
 clloutofthc  world.  But  had  he  grace  to  know  himfelfe,  he  would 
 foone  pcrcciue,  that  this  fault  offinne  is  not  penned  vp  in  an  odde  cor- 
 ner of  him, hi^tpo^^KQih^W  his  corners,  sndfprcadeth  itfclfeas  an 
 infc^^ionoucrihe  whole  man  And  furcly  hethat  well  confidereth 
 thisbookcof  his,  will  bee  of" opinion,  that  doubtlcflc  there  is  fomc 
 deformed  matter  in  him,  that  could  yccld  fo  much  abfurdicic  and 
 vntruth  asheb.ahcoiitaiiicj  therein.  A%foi\vi  Remember,  hetei- 
 Icihvs  that  wee  (hall  meet  With  icagainc,  and  therefore  J  will  rc- 
 i<Kcittohisduephce. 
 
 a.  W, 
 
1 74  OfOrigmllJime  after  "Saftijmc^* 
 
 3.  W.  Bishop. 
 
 Let  v$  now  come  vnto  che  difference  which  i«  bctwcenc  vs.  The 
 Cathclikes  teach,  that  Originail  finncisfofarrcfoorth  taken  away 
 by  baplifrn€,thatit  ccafcth  tobcca  finnc  ptopcrly  :theeffc(5ts  of  it 
 remaining,  ate  an  imperfc<5lion  and  weakncflc,  both  in  our  vnder- 
 flaiiding  and  yxid^  aiid  a  want  of  that  pcxfc6k  fubordination  of  out 
 iftfcriour  appetite  vnto  rcafon,  as  was,  and  would  haue  bcene,  in 
 Originail  iutticc  :  which  make  the  foule  apt  and  ready  to  fall  into 
 finne,  like  vnto  tinder,  which  although  it  be  not  fire  of  it  felfe,  yet  i« 
 fit  to  take  file :  yet  fay  they , that  thcfe  rcliques  of  Originail  finnc  be 
 not  finncs  properly,  vnlelfe  a  man  doc  yceld  his  content  vnto  thofe 
 cuill  motions.  Aiafier  Perkjnsteachffthotberwtfe:  That  albeit  Ori- 
 ginail finne  be  taken  a  way  in  the  regenerate  in  fundry  rcfpcifts,  yet 
 doth  it  remainc  in  them  after  Baptifme,  not  oncly  as  a  want  and 
 weakncflc,  but  as  a  finne,  and  that  properly,  as  may  be  prooued  by 
 
 «(oni.i.7.  thcfe  reafons :  S.Paui faith  direEllj^  Jt  is  no  more  I  that  doe  this,but 
 finnc  that  dwclleth  in  me,  that  is,  originail  finnc.  The  PapiJIsMn- 
 /wrr,That  it  is  called  there,finnc  impropcrly,bccaufe  it  commeth  of 
 finne,  and  is  an  occafion  of  finne.  /  apf  roue  this  interfretation  efS, 
 Fault  at  taken  oHt  of  that  ancient  and fameHs  P  Aps(iS,K\\ovi'^At\ti  vph§ 
 
 itb-LuntKiuMp^ith  exprefly  :  Concupifccncc,  {whereof the  Apofile  fpeakeih)  al- 
 
 */»/?,  ti.ca.io.  ^^Qygi^  jj  bee  called  finne,  yet  it  is  not  fo  called  becaufc  it  is  finne, 
 but  for  that  ic  is  made  by  finne  :  as  writing  is  called  the  hand,  be-^ 
 caufc  it  is  made  by  the  h^nxi.  A»d  in  another  place  repeating  thefame^ 
 
 uh  1.  dtmpijs^'^^^^-^^^^^^^^y  ^Ifo  be  called  finnc,  for  that  it  is  the  caufc  of  fin; 
 
 & ctfKUf. eap.ii.  as  cold  is  callcdnothfull,  becaufc  it  makes  a  man  flolhfull  :fo  thtA 
 the  ntoft  profound  D  oUer  S.  Auguftine  is  fitted  a  formallPapiji  by  Ms 
 Pcrkins,4»4  (hallhe  m  well  courjedfor  it  by  theplaine  ctrcumftances  oj, 
 the  place :  For, faith  he, that  S.Paul  there  takfs  (i»»e  properly, appearei 
 hy  thevfiordt  followins^i  Tinat  thii  finne  dwelling  in  him,  made  hint 
 to  dae  the  euill  which  he  hated.  Howproues  this  ^that  finne  there  mu/i 
 he  tal^en  proper/yht  rather  proftes,  that  it  mufi  betaken  improperly :  for 
 iftt  made  him  do  the  emll which  he  hated^then  could  tt  not  befnne  ^ro" 
 ferly  .•  f«r  Jinne  ts  not  committed,  but  by  the  confent  and  Itking  of  the 
 mil.  But  S.Paul  dtdnot  Itks  that  euillybht  hated  it  yOftdthereby  vat  fo 
 farrt  off  from  finning^  that  he  dida  mofl  vcrtHOffi  deedtn  reftfitng  and 
 Si    .!.  ouercomming 
 
OfOriginaUJwrte  after  Bdptijhtcj,  1 7  j- 
 
 cnereommntg that  emll.  As  witttfffeth  Saint  Auguftine,  fujing,  Rca-  Ub.i.de.Oi*, 
 fon  fomctimcs  rcfiHcth  manfully,and  rulcth  rjgiog  concupilccncc;  "^f^"*'^^ 
 which  being  done,  wcc  finncnot,  but  for  that  confli(5l  arc  to  bee 
 crowned. 
 
 The  fir/i  ci  CHwJiance  then  Mllegedkj  M.Pcrkins,  doth rMth^rmaki 
 tigdinfi  htm  then  for  him» 
 
 R.    Abbot. 
 
 M.  Perkins  allcginc;  the  words  of  S.  Paul, '  Ittsfto  more  I  that  doe  » aoiii.7.17, 
 */,  hutfrnnethut  dwelUth  in  w^,thcrcby  to  proue  that  concupifccncc 
 in  thcre^cneratc  l]ill  rctaincth  the  nature  of  finnc,fait]uhatr^tf^<i» 
 ptfls  aafver^  th:tt  it  is  called  finne  there  improperly,  hecaMfe  it  commetb 
 sffinne^andis anoecdfionoffinne.    Af.Bt/hop  faiih,  ihntheapprootieth 
 this  interpretation,  M  taken  of/t  of  that  ancient  andfamotis  Papt(i  Saint 
 Attjiin^nn^  addcih,/A;*r  themefiprofoundDoElor  S.^lufitn^u  hy  Ma- 
 fler  PerktnsjiiledaformallPapifi.^ui  he  fpcakcth  this  out  of  a  weak 
 hcadandfhallow  wit,  that  cannot  v^dcrfiand /<?  profound  a  Do5ior 
 as  S.Aufltn  is.  What5.  Aujtini  opinion  was  as  touching  thispoint, 
 we  Oiali  examine  hecrcaftcr  in  the  ninth  fedicn,  where  occafion  is 
 more  fully  oflFicd  tQfpfakcthercof.In  thcmfanc  tiroc,that  S./Juflin 
 vv3snoPapift,  is  plainly  flic  wed  in  the  •*  AfFrican  Councell,  where  fc^(^/««.f,%^ 
 were  afl{?mblcdtwohuodtcdand  fcuentcencBidiopsotthofe  parts,  f-v-Jo'-ioj' 
 atid  Auflin  one  of  them,  to  whom  Boniface  the  firft,  then  Bifhop  of 
 Rome,  fenthisLcgatci,  dcfirous  tohaucanoarcin  thcirboat,  and 
 challenging  to  hicif'lfc  a  fuprcmacie  ouer  their  Churches.   Buc 
 thry  all  with  one  confent  (let  him  remember  that  Af</it»  was  one 
 of  them)  ttfifted  this  proud  attempt  :  and  whereas  the  Bifliop  of 
 i  Rome  alleged  and  flicwed  the  Nicene  Canons  ycciding  him  that 
 ifupremacie,  they  fmellirg  his  fraud,  and  pcrceiuing  that  hec  had 
 'falfificd  and  corrupted  theCanons,  fcnt  as  to  others,  fo  namely  to 
 the  PatriatkesofAntioch,  Alexandria,  arvdConlhnrifioplc,  for  the 
 ccrtainc  and  vndoubtcd  Copies  thereof  Vpon  the  fight  whereof, 
 this  pccce  of  knaucric being  difcoucred,  they  wrote  backc  fiift  to 
 BoKtface,  and  after  to  CeleJltntu^tUn  they  would  not  admit  any  fuch 
 iurildidion  j  that  they  would  end  thcircr.ufes  within  thenifdiics; 
 that  they  would  allow  of  no  appcales  to  the  Bilhop  of  Rome; 
 aadwidiedhiaa^  chachcc  would  thcncefootth  forbcarc  to  trouble 
 
176  of Origmlljifffig  after  Baftifm^, 
 
 ^  them  any  more  with  his  Legates.  VVhcrcin  they  cfoifed  a  fpcciaU 
 
 '*'  point  ofPoperJc,whiGh  is  the  mainc  prop  of  all  the  reft  :  andthis- 
 
 a6lofthcirswajhcidtobefoprciudiciall  to  the  Sea  of  Rome  and 
 tBomfA(.i.  epifl.  authoritie  of  ibe  Pope,  as  r!iat '  Bomfuce  the  fccond  cflfirmed,  that 
 lom^i.'^unUiii  /»pr/i^r  chcy  did  that  which  ch-cy  did  againft  the  Church  of  Rome, 
 u,thaginivfti      f^y  ^j^g  i„fli^atfr,fj  ofthff  dtutU    It  appcarcth  then  hereby,  that  S.Au- 
 fifcoptacumcoUc-Jtin  was  lio  PapuT,  Hcuher  was  hcc  lo,  as  Ihallappcarc  in  that  point 
 ^''^hl'fcfiir'  which  we  haue  heecc  in  hand. In  the  incanc  timejagainft  the  anfwcr 
 ttrnporibui  pre-'  of  chcPjpjQs,  th3t/;7»f  is  improperly  tskcH  by  the  Apoftlc,  when 
 deceffommnliro-  j^  callecH  coftCfipifceHCg  bv  thc  name  of  (f?tw,  M.  Perkins  aliedoetk 
 <jneCeUjitni  con-  the  circumltance  ot  the  place,asfir(t  that  S.Paul  faith, that  tht4  imnt' 
 tra  -KomxrKim     ^(^elUnv  in  him,  made  him  doe  the  emllwktch  he  hated.  Where  to  pro- 
 ceed  orderly,  ana  to  giue  light  to  his  whole  dilputation,  it  is  nrlt 
 to  bee  refohied  \\\utC0ncfipi/ce»cei5,Sind  whaty5»»tf  is:  for  very  vn- 
 certainly  fhall  we  argue  that  conmffcence  xsJiKue,  vnlelTc  by  defini- 
 tion of  both  we  make  it  appeare  how  they  accord  in  one.  ByconcU' 
 fifcence  therefore  we  vndei()and  the  remainder  of  theoriginall  cor-v 
 ruption  of  nature,  afcerbaptifme,  in  the  ftatc  of  regeneration  and 
 new  birth.  For  man  by  nature  is  wholy  vnclcane  and  finfull,there  is 
 dRotn.s?.       nothing  in  him  but  that  that  is  euill,  nothing  but**<f««;//ir  againW 
 '^''Pamtl!!^  G^<j<^.  Whence  itisthat  ChrjiffifiomeCmh ,  thit^'mat  ytaturatly  is Mt^ 
 Urn.  37.  Omnis  ouely  affffteryhftt a/fa vohellji ^n ,  and  ^  hathin  him  allrndftner  ofenilL 
 *""*^"*^*^"'' Now  this  corruption  which  naturally  oucrfloweth  and  drowneih 
 i0re/i,  fed  ctiam  the  wholc  man,  by  the  Jpirit  of  regeneration  is  abated ,  and  the  ^ 
 ?i'*'"i.^"/'*"""'  ftfcnoth  thereof  broken,  but  fo,  as  that  ftill  there  rcmaineth  aerie- 
 r^i  inMatt.iocis  uous  infeCTion  ot  It,  uhich  continually  crofleth  and  refiftcth  thc 
 milcp'.impfrf.  workeof  thcholy  Ghoft,  and  ^fghtetha^atnfithefoHle,  by  folici- 
 komtLi4.  Homo  ting  and  enticing  it  vnto  finne.Inthis  remnant  ofcorruptioD  which  ^ 
 j««*  mak  hahtt  ^^  ^^jj  ^^  ^j^^  ^^^^^  ^f  concupifcewe  or  /»fi,  we  are  to  confider  both 
 g  i.Pct. j.ii.      the  haiit,  which  is  thc  confirmed  euill  qualitie,  and  alfo  the  imme« 
 y;g-^^J;^^';diate  actions,  and  affedions ,  and  motions  thereof .    For*"^^- 
 Vrateriftum  mo-  fide  the  ewil  mottofi,  as.J,y^«j?/«faith,  there  ismihiaaneHiUifronu 
 
 *^!i!m!t!S^fHr-^^^'*"^^^^°^*''^^''^^^^'fi-  ^^^  this  <f«///continueih  when  there 
 ^ttbicmotiu.  is  no  a(5t  or  motion  thereofjas  whcna  raanisaflccpe,andthemrnd 
 umitf^Zmm  ^  thought  no  way  rtirreth,  yet  thc  inward  corrupt  qualitie  rtickcth 
 umidoetum  ftilljeucii  a$a  man  is  tfuly  faid  to  bc '  timorouf  &  fcarfull,  whcn  yet 
 C  "**  ^o**  '^hc  prcfent  time  he  fcareth  nothing.  Now  the  queftion  hcere  is 
 ofbochthcfe^  both  che  ftickingeuill  qualitie,  and  the  firf^andim- 
 
 *  mediate 
 
OfOrigimllJinne  after  Bapti/mf^ .  1 8  7 
 
 mcdiacc  motions  and  ftirrings  thcrcof^bc  fore  they  be  apprehended 
 andconfentcdvncoby  the  wiU.  For  many  times  cuill  cogitations 
 and  thoughts  arife  in  the  heart,  which  yet  a  man  checkcth,  and 
 for  which  he  isgricucd  at  himfclfe,  and  reprooueth  himfelfe,  and 
 by  nomcancswillyccldway  vntothem.  Ofthefc  thererore,  to- 
 gether with  the  fcuntainc  whence  they  Spring,  the  controuci(ie  ]$» 
 whether  they  doe  properly  vndcrgoe  chc  name  of  finne.Now  w  hat 
 finne'iSf  the  Apoftle  Saint  lohnhxK^y  inftrudcth  vs,  Taying,  that 
 ^finneiitht  tran[^re{fton  ofthelavf.  His  word  is  «,o/lu'*,  which  figni-  k  i.IoIi.j.^. 
 ficth  i\\prtH4ti(>»0rdcf*t}f  whereby  wee  come/hort  of  that  tiiat  is 
 commanded  or  required  by  the  Law.  To  which  purpofc  the  Apo- 
 ftlc.Saint  PauUcWcth  vs,  that  i^/  the l^tv is  the k^ovfledge  offnne,  iRom.j.i©, 
 zx\6{\\3it'^  hehMdnotk^otvne  fiHnebutf>j/the  law.  Forhowisiinnc  .^^ 
 knowncby  the/^w,  but  by  that  wee  vnderftand-it  to  bee  finnc, u,.joh.j.i4. 
 whatfocucr  dechneth  or  fwaructh  from  the  law  ?  cuen  as  the  Apo-  '  J"'.Pjr«Vv.j. 
 ftic  for  example addeth,  that^<f  ^^^«<»/  i^owne hft io  bee  finnc,  ex-  <{iJmlZ»firT 
 cept  the  Utp  had  fdtd,  Thou^alt  notlufi,  prefuming  it  as  granted,''^''''!-  . 
 thatitisfinne  whacfocueris  forbidden  by  the  law.  And  this  the  p«cif/iwl'^* 
 Apoftle  Saint  lohn  further  confirmeth,  in  that  he  faith,  that "  allvn.  ^''^ ff '^/^^ 
 righteonffielfe  is  ftnne.  For  what  is  vnrighteoufnejfe,  but  the  tranfgref,  ■vetJ!'^ 
 Jing  of  the  law,  which  is  the  rtile  •fright  etufnejfe  ?  Jfthen  allvnrigh-  ^'^"""'/J  '■^''' 
 teohfnejfe  befinne,  diX\Aall tranfgreffion oitht  law  he  vnri£hteoftpiej,u»t i»:er ft,  & 
 thcmWtraHlirelJionof  (he  law  is'fmne.  The  heathen  Orator  TullieZ'^''^7'P*''-; 
 could  lay,  that  "peccure,  tojtnne,  is  at  aman  wouldfay,  togoe  wtth-  Dondm  vtmnqut 
 cut,  or  beyond  the  bounds  or  lines.   Wee  are  lifted  and  bounded  by  J'j^'J""  "«"»«- 
 thcUwofGod  :  itdraweth  vslincs,  within  the  compafTc whereof' Cr'^Mow/.i*. 
 wcarctokecpjourfelues.    What  is  it  then  to  finnc  with  vs,  but^";^^;„*'^^"J^ 
 to  breake  the  bounds  prefcribed  vnto  vs,  and  to  goc  befidc  that '/«'>'"""»"'"''/'• 
 which  wcarc  dircacd  by  the  law  ?  Therefore  faith  Or/^<r«,  f  Tht4i^^iZtt^'l.t 
 the  nature  of (inne^tf any  thing  be  done,  \x'hichthelawforbiddetht9be**:<^'^''*'»'ft"'- 
 done.  Oecumentiu  out  of  the  ancient  Commentaries  ofthe  Fathers '/^/^f^,,,  j^^, 
 faith  lothc  iikr  purpofe,  that  "^  Jtnneandtranfgrejfion  oftheiarv  doe  ^  ^''"^  l'*'^''> 
 agree  totrether^andthat  right  Iji  Saint  John  did  make  them  both  one.  So  dlfcrep'Itlinpic- 
 '  Grecrorie  Bifliop  of  Rome  calling  tr^nfrrefnon  ofthe  Uxv  by  the  crmum.-ratur. 
 name  of  tmcjHitte,  as  tnc  vulgar  Latine  tranlUtctn  it,  huh,  that  pe-  afud  s.,iian\ff,. 
 trvixtftn  ana iniqfiitY,  that '\s,  bctwixtfin  and  the  traulnrcirion  ofthe  ^'"^ •'"•'»''" 
 law,  S.  lohn  dot  hvpttnejfe  that  therein  no  difference.  In  like  lort  Bede  „,:rri„  -umu- 
 faith,  that  U/Ithatfrvarueth  from  the  rule  ofrighteoufnes  is  (in.  Cafa-  j;;f  ;^^.p 
 r/«<  the  brother  of  (jrtffrt7iV»<*/Vi/»^(r»ftelUth  v$,  that  ^heetak,ethH.wtuK. 
 
 N  it 
 
1 8  8  OfOrlglmUJinne  after  "Baptijmc^, 
 
 it, t hat  f me  is  aHajfay  ofreftli^nce^andallrepHgtiancte  againllvertue. 
 
 Saint  Anji'me  faith,  that "  t  here  for  e-a4imgis  fyine,  hecaufe  it  ought 
 
 tiottobe  done^andthat'^todoeanythtngamifejistofn^e.  Againe  hce 
 
 jdeoejipeccxtttm  dcfiiicth  '^  finite  to  be  euery  thing  thitt  i^faidyOr  do*!e  or  coueted  agamjh 
 
 ^^^noncUbet      jf^g euerla(iir2gUxi> ofGod.^ctiThomo^  Jc^aina^  iVnh,  thnUo  finne 
 
 'y.  Contra  itiitan.   ^>  nothing  e/je  bmts  traKfgrejfe  the  commattdememf  of  God,  }n  z 
 
 tt/TSi^§lw'vvord,thecurfeofv3oclbeiongctluo  nothing  faue  to  finnc  onely. 
 
 P'ofeciopecctt.     gut  the  cuifc  of  God  beloogcth  lo  ciicry  iwaruing  from  the  law 
 
 ]^aufif\Ln°cl['    of  God  :  for  *  curfed  ishee  that  canttyiueth  not  m  all  thtngs  that  are 
 
 Uh. :  2.ca/'-i7.     rvritten  in  the  booke  of  the  Law  to  doe  them.  Therefore  eucry  fvvar- 
 
 JumX'diiiLt,  iiingfromthelawc  of  God  is  properly  and  truely  reckoned  to  be 
 
 -vdconcupitum,^    finnc.  Aiid  futcly  this  IS  a  truth  fo  apparant  andeuidentjasthat^we 
 
 gsmltermni!''^'  msy  wonder,not  St  thc  blindncfle,  (for  vndoubtedly  they  fee  ic 
 
 X  Thorn.  Jfjuh.    well  enough)  but  at  the  cxtreame  peraerfeneflc  and  impudcncie 
 
 incorp°mii'cfl    ofthe  Papifts,  that  fo  ft iftdy  ftand  in  the  deniall  thereof.  Now 
 
 eiiuipiccare  qua  ^]^  ^  thequcftion  being  whether  concupifcence  or  Inft  t*t  it  felfe  be 
 
 mi.-.data;  fimic  iH  toc  regenerate  man,  the  reloiution  is  very  re^die  aind 
 
 a  Gal.  j.  10.       p|a!ne,and  theanfwere  maniicftly  apparant,that  bccaufccuerydi- 
 
 uerting  or  fwaruing  from  the  lawe  is  finne,  therefore  concupifl 
 
 ccncemuftneccffarily  be  finne,  inasmuch  asit  isa  dechningfrom 
 
 the  lawe,  faying:  Thou  [halt  not  lu/i.hnd  therefore  doth  the  Apo- 
 
 ftlefay,  thathe4?(?n?/«/?tobefinne,(as  before  was  noted)  bccaufc 
 
 thelatvfaid,  Thou  {halt  net  lufi.HQQ  callethand  tcrmeth  \%  Jtnne. 
 
 againe  and  againe,  fo  as  that  wee  may  wondcr,thai  he  fliould  call. 
 
 it  /ime,  fmne^  and  yet  his  meaning  fhould  be^that  it  is  noi/fnne.Fot 
 
 h.Tertril.idi*crf,   as  TcrtuUian  faith :  b  A  cutpt^  kabttu  futd  dtuertit,  par  iter  dr  a  va- 
 
 tmogen,         catttetpu  recedtt:  Lookefrom  the  being  and  nature  whereof  a  thmg  dg* 
 
 partethjit  departethalfo  from  the  name  and  calUngthereof.  If  therc- 
 
 ,       fore  concuui  fee  nee  had  loft  the  nature  of  finnc,  it  fliould  confc- 
 
 quently  alio  bee  depriued  of  the  name.   But  now  whereas  M, 
 
 Perkins  alledged  the  words  ofthe  Apoftlc,  that  pyne  dwellingiti 
 
 him.,ntadehimto  doethe  emUvDhtchheehatethjM,  Btjhop  tcllcth  vs, 
 
 thatcontraryto  Af.  T^^r/^wxpurpofe  and  intention,  ihofe  wordi 
 
 doeproue^that (innemufl  bee  there  takentmproperly.  And  howfo  I 
 
 pray  youf  For{^  fai  tb  hc)if  it  m-i^e  him  to  doe  the  euil which  he  hated, 
 
 then  could  it  not  be  finne  properly;  for  fimc  is  not  committed  but  bj 
 
 the  confent  and  liktng  of  the  rvilL  Where  by  AEqu:Uocation   of 
 
 termcsphcc  meefdy  abufcch  his  Header,  Fot  thQcemmittingof 
 
of  Original  fitine  after  B^pttfite.  189^  ^'^"^  ^^^f- 
 
 y?»<«ff  i  J  properly  vnucrltco. I  ot  thccxtcniall  a^5V  anJ  afcompiifli-^'^«-<^V'io. 
 mcntthcicof.andiliis  indccdcannot  bcc without  the  co:i(enc  A^\d\l,T'J'f*'lZ 
 l.kmgorthc  wiH.  But/^r  tioing  euill  of  which  (he  A[H>fticrrpca-/*"""^'ty'"»- 
 kcchjis  no  cxternall  adt,  but  onely  the  internsJI '.  motion oico>icu-i,\'l'l^'f^'.J''^Q 
 fifcertce.  For  wc  mayriotvndciftand  the  Apo(tIcjvvorcJ!» of  ^(^/j?^  "'«'^- 
 theeuillivh.ch hchated^  :^i\ddoina  th.it  trhtch heewpitldii9t,^a4  if  hee  jZ'^^^c]^"  ' 
 had  f^td^hc  rvohld  h^Hi  bcer,e  ch.tjK  and  yet  was  An  alulterer^  or  xvonld  ^""1''  "'tc-'tgi- 
 haue  beene  mercifu!l^ardj/et  rras  cruelLor  woiildhaue  beene  oodly,  and  ^nq'od  vlh' 
 yet  tvMV»([od/y,or  fuch  /ikf.  but  his  Meaning  is.  J'olo  non  comcuDiC-  ^'  ^""^'^'^'^^^^ 
 Cfre,  c^  concn^tjco  :  A/y  wUl  and  de[ire  iS  to  hauenqAUpo  m<>-'^i:i'JtT,aZ:vtUt 
 tianofconctipifcence.and  yet  I  hzue  fa,  I,  would  npchauc  lo  mufh.'/"'"/^'""^'"'^'*^ 
 asanycogicanun.any  attention,  any  thougnt,  any  inchnation  or  i,//f«.//ew«,,,^ 
 palTion  of  dcfire  tending  to  cud],  andycc  1  cannot  prcuailc  lo  be '^'""^""'^'^ 
 without  them.  Now  chcrctbrcyW^.  Bifhop  did  amillc  to  .  brcede^'^/f^rt* /w-T- 
 ambiguity  by  chaungingot'thc  tcarrncs,  and  to  put  vpon  the  A-^'/^''•^''"'^'£/'*- 
 po(ileafufpicionof  Of  her  meaning  then  iaiccd  he  had.  Butif  his  c^'/fr/«7J«/?* 
 meaning  bee  as  it  fhould  bee,  that  no  euTTl  can  bcc  done,  which  J"';  ^-       , 
 maytruely  bee  called  a  y7«wtf,  without  the  confcnt  and  JikingJa'^/Srlto'"* 
 of  the  will,  hee  faith  vntrucly,  and  doth  therein  but  walkcinthe^"^'/^''^*'^''^*^ 
 fteppcs  ofchc  Pelagian Heretikes.  Saint  Jnftine  anfwcred  x.\\tm JdiT.fineVx^o. 
 and  we  anrwerc  him, that  "^  //  isftnne.  when  either  there  u  not  charity,  ^''*'"f''i-^'t'"-'}of- 
 
 II  I  I  ■         I  rr     I        ■  I  III  I      ^    iit,h:ie  non  pojfit^ 
 
 which  oujThttohse^ortt  ts  lejje  then  It  ought  tabe^rvbec her ttmajf  bee  a-  iOtdutbamm, 
 Hojded  by  th' mll^or  can»$t be auojded:  thatis  tofay,whcthcr  it  bee  ^ ''''■■■''^*''"'*; 
 virhthe  will  or  3gain(t  the  will    And  whereas  hee  had  defined  Free  rtiirca.i$ 
 finne  agajnfl the  Manichcesto  bee ^  the  dcfire  ofretninmg  or  obtai- » ^''■^^■^-^'^tb.i. 
 »/;;^  that  which  iuflice  forbiddeth  ,  and  vcheuce  tt  is  in  mans  liberty  hD/vimreii. 
 toforbeareyi\  if  ihcrc  were  no  finne  but  what  the  will  by  it  owne  l''^'*^"  ^^''"';1^'* 
 
 t  I  1       ■  I      n  I      »         I         I  fc.ca  itm  vomt.u 
 
 libertv  doth  approuc  and  yceld  vnto,hcfhcwcth  that  he  there  de-  uummaUme(ty 
 fined,  6  that  which  u  oyely  finne. and  Is  not  alfa  the  ,  untfhment  offin;-ie  7'  ""i'"  '^/'■^^ 
 So  ha'.iing  ahhriDCO  ^thAt  tnn9  fort  tt  is  finne  which  i^s  not  voluntary  ^  fi  vMrtinun. 
 he  giuf  th  the  fame  rel^raint  agiine,  that '  that  finne  oneljmufi there  ' j^ ,  "j vZ/.^^ 
 hee  vnderf!»rd,  which  is  onely  finne  ^  find  tS  not  alfo  the  pun  pjment  of  »'/«<  i*in*>ti4m 
 fin  ;  as  thereby  iW  guiing  to  vndeirtand,  that  that  finne  which  is  the  „;J^p.ccTu'n'^' 
 puniflimciu  otfi  v.^c,asisconcupi(cenccorluf},  is  rightly  and  iru-'/i^ '•'""!■•• '*J^ 
 \y  focalled,  though  it  hauc  n.)t  the  confcnt  and  approbation  of  tht  'm'.'"'''''^'''^ 
 will.  It  was ''  vohntary  onely  by  the  wtU  of  him  ^  by  whom  finne  j^^*',''-^"'''**^ 
 was  firrt  comniiiccd,  andftoni  himitisbccoir.e  ortginall  and  here  ^m  vcLnt.mu',n^ 
 
 qUM  <K  f  pat  ho^ 
 
 »imi  ttiik  voluntaXt  Con'.rti{iam,faiium  eft  qu»(i:mmod«  Imidt'.arium. 
 
 N  2  ditaric 
 
1 9  o  OfOrigmaUJtme  after  Baptifmc^, 
 
 ditarjv»t9VS.  M.Bt(hofs  exception  therefore  is  nothing  wcrch^nci- 
 thcr  doth  it  lee,  but  that  ctncu^ifcence  being  a  part  of  ori^iHAllfinnet 
 is  properly  called  linnc  in  the  regenerate,  though  ic  bee  without  the 
 confent  andlikhtgofihe  rvill  He  faith,  that  bccaufe  the  Apoftlc  hated 
 itjtherf  ore  it  is  no  (in :  but  wc  fay,that  thcrfore  the  Apollle  hated  it, 
 bccaufe  it  is  fin.  For  the  Apoftle  hate  d  it  according  to  God,  neither 
 would  he  hate  any  thing  but  what  God  hatcth.  And  God  hatctb  no- 
 thing in  man  but  fin:thac  thcrfore  which  the  Apoftlc  hated  in  him- 
 fclfc  was  fincyca  what  is  it  to  do  entljjut  tofmnei  The  name  of  m/ wc 
 knoWjis  vfcd  of  annoianccs  and  inconucnif  nces,  of  erodes  &  gric* 
 uanccs,  but  iht  dowg  ofeuilis  ncucr  affirmed  but  of  ^».Now  to  /at/?, 
 the  Aportle  tcUeth  vs,is  to  do  eHtUTolnfiiherfore  is  tofmne.AViA  bc- 
 caufe the  zS<.  and  motion  oUttjiing  \sjinnet  thcrfore  the  habit  of  r<3»- 
 ea^ifcenae  or  Iftji  \s  ahnht  ofjtnne  alfo,  bccaufe  the  adion  alwaics 
 hath  his  nature  and  denomination  from  the  habit  and  quajitie  from 
 whence  it  doth  procccdftYct  M,  Bifhop  faith,that  the  Apoftlc  there- 
 in wot  [o  farre  fromjinning,  as  that  he  did  a  moft  vertuota  deedt  in  reji- 
 fiing  and ouer camming t ha f  eM$l. But  the  Scripture  callcth  therejijiwg 
 mcbus.f.       efthat  eu$llyhhefighn»gagai»/}  finne^znd  will  M»Bt(hop  fay,that  bc- 
 caufe we  fight  agarnft  it,  thcrfore  it  is  not  fin  >  S  ee  what  accord  here 
 is,  ThcScripturcfaith,thatitis/««ragainft  which  we j?j/(>/.  M.Bi- 
 Jhop  C^ith^thitrve  doe  avertnoHi  deedm fighting  a£A!»fJ^tt,!knd  thcrfore 
 itisnoyw.  As  for  the  place  ofS.Aufiin^it  helpeih  him  nothing  at  al. 
 Reafonfomtimes  manftilly  bridleth  andrejirameth  concapifcenceyheing 
 mofted  orflirred :  which  when  it  doth^non  lahimnr  inpeccatftm,  wee  fall 
 not  into  finne.  Which  is  not  a  rule  in  the  regenerate  only /out  alfo  in 
 the  vnrcgencratc,  fothat  heathen  Moralifts  for  theauoiding  ofjtns^, 
 »7ul.0jJie.Lu    hiuc  dcliuercd  it  for  a  precept  :  "^  Ratio prtfit,  appetttut  chtemperet : 
 Let reafon rnle^ahd Ut Ittfi obey.  Yea thatmorahfmc vj[\uhS,Aufim 
 profcciitcth  in  the  place  alleged,  comparing  plcafurc  or  temptation 
 to  the  tempting  fcrpcnt,concupifccncc to  £■«?  the  woman,and  rea- 
 Jo^.t^"i'/t.^  i"  ^°"  '^  Adam  the  man,  was  borrowed  from  the  allegories  of  "  Philo 
 the  lew,  who  would  thereby  fhew,  thatconcupifcenccfhouldbcc 
 kept  in  from  being  tempted,  and  though  by  temptation  it  were  fc- 
 duccd,  yet  that  rcafon  fbould  fubduc  it,  that  it  might  not  runne 
 to  any  further  cuiil,  asitdcfireihtodoe.  Now  whtn  this  is  done 
 by  an  vnrcgencratc  man,  and  cither  a  lew  or  a  heathen  man  bri- 
 dle hispaffions  and  affctjiions,  that  thereby  hcc  fall  not  into  finnc, 
 
 wili 
 
OfOriginaUjjme  after  'SAptiJme^.  1 9 1 
 
 ^N\\\M.  -?/y^tfy>  conclude  hereof,  that  thofe  paflions  and  affc«5lion$ 
 which  he  bridleth  arc  nofinnc?  Hcc  will  not  deny  the  fame  to  be 
 jff««ffinthcvnregeneratcman,  and  yet  .J.  j^H/ftnes  wovds  (o  farrc- 
 foorth  do  indiftcrcntly  conecrnc  both. He  vndcrftandeth  pnne  mo- 
 rally oncly,  and  as  it  is  reputed  with  men,  who  account  no  finiie 
 at  ail,  but  either  in  the  performance  of  the  ad,  or  in  the  rcfolution 
 andpurpofcofthe  will.W?/4//«<»/  intofinne^  thatis,  into  any  mo- 
 rail  oraduall  finnc,into  any  outward  linne,cuen  in  the  like  fort  as 
 Sj4mesim\\jth2Lt''tConcupifctnce  when  it  hath  concetuedy  hw£eih'^^*'^-^''S' 
 /j(»r/^y?«,whenyethcdi'Jnotrac.ane,but  thatconcupifccnce  alfoic 
 fclfc  'Kjinne,is  fhaU  afterwards  appcarc. 
 
 5.  W.  Bishop. 
 
 Nowtothefecond.  O  wretched  man  that  Jam  who  fhall  deliucr 
 mc  from  this  body  of  death?  Heretsnt  ntentioa  of(lnne:  hot*  this  may 
 be  drawne  to  bh  ^urpojeJhaUbe  examined  in  his  argument  where  he  re- 
 peateth  it  r  fo  that  there  ti  not  one  poore  circumjidnce  of  the  text  whtsh 
 he  eanfind^  toproue  S.Pauleto  take  (in  there  preperiy, Now  I  will  proui 
 hj  diners  f  hat  he  fpeakes  efjinne  improperly. 
 
 Ftrfl  by  the  former  part  oj  the  fame  fentence.  Itis  not  I  that  do  it,  all 
 pnne  is  done  and  commit  ted  properly  by  theperfoninwhemt  it  is:  but  this 
 was  not  done  by  S.  ^^\^\:ergo, 
 
 Secondly  out  of  thofe  words:  I  know  there  is  not  in  mee,  that  is  in 
 roy  fleili,any  good:  And  after:  I  fee  another  law  in  my  members, 
 rcfirting  the  law  of  my  mmd.Thtts/inne properly  taken  isfeatedin  the 
 foftle:bt4t  that  wasfeatedin  theflefh^crgo  it  was  nofinneproperlj. 
 
 T'be  third  and  laji  is  taken  out  of  thefirfl  words  of  the  next  Chapter. 
 There  is  now  therefore  no  condemnation  to  them  that  are  in  Chrill: 
 Icfus,  that  walkc  not  according  to  the  flcni,&c.  IVhence  I  thus  af- 
 ftte:there  IS  no  condemnation  to  them^  that  h.iMc  that  fiane  duelling  in 
 themytfthey  wa/ke  not  according  vnto  thefiefhly  desires  of  tt:  therefore  J^ 
 itianofnneproperlj:  For  thcvvagcsoffinncis  dcath/^^r />,  eternalw 
 damnation. 
 
 R.  Abbot. 
 
 Nowtothef(cond^(a\ih  he,and  when  hcc  hath  donc,faith  nothing 
 of  it,but  putteth  it  cucr  to  the  handling  of  the  argumcnt,and  there- 
 
 N  3  fore 
 
192  of  Origindljinne  after 'Bdptijmt^, 
 
 fore  chcrc  will  wc  alfo  examine  his  cxamination.But  though  he  fhlft 
 off  the  onecircumftance  with  ignorance,  and  the  other  with  fay- 
 ing nothing,yet  as  if  he  had  very  cfFcflually  done  what  he  prcten- 
 dcth,  he  infcrrcth,  that  not  onefoore  circtimjiance  of  the  text  could  he 
 foHftd  toproue,  that  S,Pauletooke  Jinne  there  properlj,  ntany  hee  trill 
 bringvsdmers,  toprouethathe  taketh  (iyj  improper  I j,\Nc\  then,letvs 
 {cewhatthefediucrsprcofesbc:wee  doubt  they  arc  like  his  an- 
 fwcrs ;  the  one  very  bad  and  the  other  ftarkc  naught.   Firfl  hee  tvill 
 troue  it  by  the  former  part  of  the  fentence^  It  is  not  I  that  dee  tt.AlJinne 
 (faith  \\t)  is  committed  properly  bj  theperfon  in  whom  it  is:  but  this  was 
 not  done  by  S,Paule,  ergo.  But  wc  deny  his  w/;7(7r  propofition,  and  it 
 isa'togethcrabfurdandffnflefle.  How  Qiould  concupifccnce  doc 
 any  thing  in  S./*rf»/if,  whichisnot  dotx^hy  S.Panle}  Can  the  acci- 
 dent of  the  per  Ton  be  an  efficient  caufe  o\  any  thing  by  it  felfe  with- 
 out the  pcrfoni'The  accident  is  but  the  inftrumenc  of  the  perfon, 
 and  what  the  accident  doth,  the  perfon  doth  it  by  the  accident. 
 And  tliercfore  accordingly  S.  Pauls  fa'th,'  /  am  carnallfo/d  vnder 
 e^<'m  7-^4' '^h  ^n»e:  I  do  that  Iwouldnot^thelawof  my  members  leadeth  mecaptiue 
 to  thiUvo  offmneilinmy  fe/h  ferue  the  larr  ofjinne :  afToc  ij«  j  euen  / 
 my  felfe  m  my  r^ind ferue  the  law  ofGod^  and  in  myfle[h  the  law  of  jinne. 
 This  S.Aufiine  well  obfet ucd;  b  Euen  tn  that  Dart  that  lufieth^  it  is  I 
 wrk^poji.Ser.^,  a'l{e:for  here  is  not  one  I  in  the  mind^and  another  tn  theflf(h.  Why  doth 
 .yitihac  conaipif-  he  fay  ^  I  my  [dfejjut  becaufe  it  is  I  in  the  mind,and  I  in  the  ^efh,  euen 
 amTfi^fi/a  parte  one  mat  ofboth  thefe.Thsrefors  I  my  felfe^euen  /  my  felfe  in  mind  ferue 
 tgofum.  the lawofGodbutmmy{ie[hthe  law  of  fmne.  But  yet  though  being 
 
 Uusinmentect  but OHC  and  the  lamc  pcrion^  he  diuioctn  him  clfcas  it  were  into 
 s'T^r'^""'  two  partSjbcingin  pare  renewed  ,  andin  partyet  continuing  olde. 
 ipfeegof^ta  And  hctcupon  hc  faith,// ^»cf//W<iotf/r,f  hat  is,  not  Jaccording 
 tgoirtm;ne..ego  jq  that  that  IS  rcncwcd  in  mcrand  vct  laccordinc  to  that  whereby 
 ^lijvniuhomo.i-  \zm{i\\\ca/nallandfoldvnderfn:not liizcoxdmo^zo  the  innermafi, 
 fJmm%'uL  ^^^^^^»I  delight  in  the  law  of  God  ^  and  yet  J  according  to  the  flepj 
 t^c.  i^^vvhereby  l4mftill  captiue  to  the  law  of fmne  :  of  wKicb^f/^  I  fay  not  I, 
 
 %)efaufe  Jaccoiint/w7/(?//f  thatthati  ioy  to  bee,  and  which  I  fhall 
 cucrbe^not  that  which  though  it  be  my  fclfc,  yet  is  that  I  would 
 *^*"'-^''^^'**';^^"  not  bee.and  which  I  labour  not  to  bee,  and  therefore  ftriuc  to  dc- 
 mills  (tm  ego     Itroy  and  put  orras  being  without  it  to  hue  for  euer. '  /  may  rather 
 ineo^quo  rego,      r^     j  ffjflj^^tvphereinl  rule,  then  in  that  therein  I  am  ourrruledi 
 
 ^Uiita  earn  quo   •'/'*  ^  .  ,/j  .•  t>  n 
 
 rtgor.  therefore  1  uiy,  ittsmt  I  that  doett,  and  yet  itis  I  in  both.  M.  Bilfiep 
 
 therefore 
 
0 f Origin iUfinne  after  BAfttfme^,  1 95 
 
 therefore  by  hisfirrtcircumftancc  proucth  iuft  nothing,  andcucn 
 
 as  little  proucth  he  by  the  fccond  Which  he  takcth  out  of  thofc 
 
 words,''  I  k»orvthittinme^  thatUjmmyfleP)  dwelleth  no  good  thing: 
 
 and  Afcevy  I  fee  another  iai»  mmy  members  reftfltngtheUwofmymxnA.  c  OrigemUpm- 
 
 Here  oi'hc  2l^uc:h  thm:St»fje  properly  taken  is  featedin  the  fohle,  (;m  '^'P^''i'^.''P-^-  . 
 
 I  r    ^T  •       inn  ■  r  i       «i7i-i-i       ^^iim.!  ium  craj- 
 
 that  ivas  jeateU  tn  thejielb^  ergo  $t  wasnot  [t»ne property .  Which  is  the  /i,rufenfiufi*fric 
 fame  asif  a  manvvouldarpus  thus,  that  the  true  Pope  hath  his  con-  #<^'««-^'°?'*'^ 
 
 rn       ■        !.•  O  L         L-n  u  --ILL-         ^     corporu  p.tjfi'.m- 
 
 liitorie  cnaire  in  Kome,  but  the  Pope  thac  now  is  hath  his  c(t[\-huiftfubcUt,&c. 
 fiftorie  in  the  Laterance  Church,  therct'orc  he  that  now  is.is  not  the  "'"/""/"■ '^^: 
 true  Pope .  For  what  isfiepjis  the  ApoHIe  fpeakcth  thereof,  but  a  trahit^mqiiopiu^ 
 partofihcfoule;  the  foulc  itfelfe,  fofarrc  as  yet  inpart  it  is  not  re -■'^'^''^^f^'^''''^*' 
 generate?  What,  isyW^?;'^tf/>roabfurd,  as  to  thinke  concnpifcence  i  jdemtnvfau 
 to  be  feared  in  the Jif/h^ as  the flepj  is  diuided againR  ihcfou.'e  ?  Nay,  f  "J'^'^.^rt^.a, 
 the foftfek  felfe  hauingcafloffthe  yoke  of  obedience  to  God,  and  Zn.DeiM.i^. 
 bctraied  it  fcifeto  the  temptations  of  the  diud  for  tiie  gratifying  ^i^'^S^yl" 
 andpleafing  of  the  flefli,  is  become  a  feruant  to  that  thatfhould  narur.im  bomivn 
 haue  bene  a  fau.int  vnto  it,  and  being  abi?acd  to  fcnfuaii,  and^^^^^J^^P;:;;- 
 carnall,  and  earthly  defires,  ijwholy  called  by  the  nameof^fr/^,  to  ^'"'<^^"*'  '"'*<■'>"' 
 whofefermccitdothaddia  itfclfc.   Thusfaith  Orige» ,th;it'  the ZlfvXX^,\ 
 foule  bstng  become  of  m  re  grojje  dtfpdfition ,  byycelding  it  felf  to  the  /c'*«f«'- «  ^"'"/^ 
 ^a(fij)i(ofthe  bodie,  isfaidtobe become fle(h,  and  taketh  the  nameof^Ql^^^'^^'"*' 
 thut  on  which  it  be(io)veth  it  mo(t  deftre .  An  d  agaip.e;  ^  Animas  no(lras '  i»h.  j.5. 
 tncarnaittmMs  :lVe  h.me turned  OHY  foales  into  fleP} .  So  faith  //Ar/?/^^,  ^^^ "f^T,'^^ 
 that  ^  the  Scripture  called  ma.n  himfelfe,  that  if  ,  the  nattire  of  man  by  conir.htiun. 
 the  nimeofflcfh  latid  called  thofethevoorl^es  of  the.  fiefhywhiehyet  are  's)',!ia7a?»M'iter 
 the  proper  vices  ofihe  mind,  and  belong  not  to  that  n-h.  ch  we  properly  "'*'""'  ccncuptf- 
 call  the  fle/h  .  And  fo  doth  God  himfolfe  fay  of  man  wholly,  th3t\Cjpri:tH.»iPr«. 
 i<  heisflepj  ^ndourSdu'iom  inthe  Gofpell  oppofin'?  flrfh to  the fpt-'''i.-^"^'"''^'V'' 
 
 \rT'L  I      I       L  r     1     Ij  n      ■    a   n  \     1      ^  t  t         •'*     .Chnjiioperibus. 
 
 rit  y' That  vchich  IS  borne  of  thfpijj^  fffl^jh;  and  that  thai  ts  borne  of  ^odciroaJ. 
 
 thefpirtt,  is  fptrit^  piucth  to  vnderJbnd  ,  that  all  eocth  vnder  the  ««'■/?''''''"'""  cr 
 
 nameotp/^,  that  is  not  l;o  ne  aga-nc  and  renewed  by  the  fpirit.c.„nc»ic»Ktemie- 
 
 Now therefore  astouchino  concupifcence^  Saint  Att^ine  tcllcrh  vs  ridia:ur,(Tn-^ 
 
 t^zxVitts  fau^ihat  thefl  (Jjltifleth,  becaufe  that  the  foH^eUfleth  ac-  pnc  Llum  arbi- 
 
 cording  to  the  ft  (Jj.Yea  Cvpn.in  doubred  m^t  iohy  J  that  he  held  tt  '^^^'-Zfli'^fi^ 
 
 to  be  vnproperlj  faid,  that  t  ht  ftefi  hjieth  agatnji  thefpirtt,  btcauje  tt  is  qu.c  f-c-tm  uxt- 
 
 rrir,a-c  Ex  put'* 
 friiu:  Corpore'fic  vtirur  tinfmtjftcii"  F xtxr  m ilUo  vet mcude  in  <^vtf  format  rrnnium  turpttiuliHum  i.-'xila,c^ftf>Ti:4  :» 
 qiMUbtt qunrumcunrjut  vo'»ptatnmfi>uuLt(hrj.  Notcjl  caro  dtclxtrix  p;(ej!i,nec  inntnrr.x nia'itu .n:C  ccgt'*tm  fur* 
 iMt,nt(  lUlpomC  agenli,Jed  »J/ic$na  tftjfiritn>,quia  in  ca  (j-fef  tr.m  qnxcuifim  affiU*ut\ii^trti,<x,&  confwi.mit. 
 
 N  4  the 
 
1 94  OfOngtmlifinm  after  Baptijmcj,  ^ 
 
 thefoule  onefy  thxt  is  atflrife  with  it  [elfe .  For  thefle(h  is  no  dtuEier  of 
 fme^Hodenifer  of  vfickedftejfc:  itfraweth  not  thethof^ghtf  nor  dtjpo. 
 feth  what  {hallhe  done,  Ittt  is  as  thejhop  or  vvorkheuje  of  thefoule^  which 
 in  it  And  by  it  ferformeth  whatfoeuer  it  dejireth:  vftng  the  hody  as  the 
 Smith  doth  his  hammer  or  a»mleyframing  thernpon  the  ^Isofvnclea^ 
 neff'e andpleafure .  Seeing ihcrcfore,as  here  it  is  plainc  .concupifcence 
 is  fcated  in  thc/tf«/<r,which  for  the  corruption  thereof  is  called  by 
 the  nam cof^f/^,fo  that  the  Apoftlcby/fp  in  himfelfmeancth  no- 
 thing but  thc/o«/tf  according  to  the  remainder  of  original  infedlion, 
 which  ftill  did  fticke  faft  vnto  K\m^M.Bt(hop  by  his  lecond  circum- 
 ftanccproucth  nothing  but  that  concupifccnce  is  truly  &  properly 
 affirmed  to  bc/w.  Which  had  bene  very  readily  tohaue  benepcr- 
 cciaed  by  any  nian,if  he  had  framed  his  argumentas  he  fliould  hauc 
 done  :  Sim^e  ^roperlj  taken  isfeated  in  thefoHle\  bm  concuptfcence  is  not 
 featedinthefotile:  for  this  cuery  man  would  hauc  prcfently  fecne  to 
 be  abfurd.  But  he  to  blind  his  Readerchofe  rather  to  fay,  ConcHpif. 
 cence  fsfeatedintheflffPjfwherczs  notwithlhnding  thefl^fh  as  iris  the 
 Ccsiteofconcfipifcence  cannot  haue  anyreafonablevndcrftandingbut 
 ofthc/<7«/tf.  But  now  the  third  circvimftanceltrow  will  do  the  deed. 
 That  he  taktth  out  of  the  firft  verfe  of  the  e;ghfr  Chapter.  Now 
 there  is  no  condemnation  to  them  that  are  in  Cbrift  lefus  ,  that  walkf 
 not  after  theflef^ .  JVhence  ,faith  he,  I  argue  thus  .There  is  no  cofjdena- 
 tionto  them  that  hAHeJinnedvoelling  intbem.tf  theywalkjiot  according 
 iothefepjljdefresofit^  therefore  it  is  no Jinne  properly  -.for  the  wages 
 effnneisdeathythatis  eternall  damnation.  As  li  he  fhould  fay,  God 
 for  Chrifts  fake  doth  not  impute  this  finnc,  therefore  it  is  no 
 (inne.  God  to  them  thatareinChrift  doth  pardon  th\s  /tnnej  ergo, 
 it  is  not  properly  yJ««r.  Andfo  he  might  likcwife  argue  of  Da- 
 «*'^sadulterie,  Z'^/'^r/ denying  &abiuring  of  his  m2i'i(\cr,  Paxils  pcr- 
 fccuting  of  the  Church  that  none  of  theie  were  properly  ywr,  be- 
 caufeto  the  being  in  Chrift, there  is  no  condematiofor  anyofthefc 
 things .  Such  drunken  fophiftrieare  we  troubled  with,  and  drawnc 
 by  the  importunity  of  ignorant  buzzards  to  fpendtime  in  the  refu- 
 ting of  fuch  arguments  as  rather  deferue  to  be  chaftencd  with  a 
 whip,  then  to  be  graced  with  an  anfwer.  The  matter  is  plaine  to  the 
 that  are  willing  to  vndeiftand.  There  is  no  condemnation  to 
 them  that  arc  in  Chrift  Jc{iis*,it  is  truc:and  yet  who  is  there  ofthcm 
 thatareinChriftIefus,*but  confcirctb  vnto  God^  that  there  is  tbat 
 
 in 
 
OfOrigmaUftnyte  after  Baptifme^,  195' 
 
 in  him  for  which  hcc  might  luftly  bee  condemned  ?Ta  them  that 
 arcioChrift/ot  Chriftsiakeitis  forgiucn  and  pardoned  ;  it  is  not 
 imputed  vmo  them  :  but  it  is  ftill  fuch,  as  if  it  were  imputed,  it 
 (houldbcfuflficient  tocondcmnethemtocucrlafling  death.  Thcr- 
 forc  the  Apoftle  faith  of  concupifcencej  not  for  his  confcnting  to  • 
 it,  which  he  difclaimeth,  but  for  the  hauing  of  it  dwelling  in  him, 
 that '"r/y?«r^/«i, that  («)  by  the  comrnandement  it  wrought  death  /«  m  R^m-r'T. 
 him.  that  by  it  he  had"  a  hdjf  of  death.  Hov\t  Co,  but  that  knowing  oVcri::4. 
 that  thexvAgesof  (inneis  <^?<<r^,heekncwhimrclfc  thereby  in  cale  of 
 death,  ifGod  fliould  dealc  with  him  for  it  as  in  cxtremitie,  and  yet 
 iniufticehcmighido.  Therefore  doth  S.^ttfiinf^y,  that  eucn  in 
 the  regencrarc  ^  concttfifcence is  fnch and [0 great  an  eutll  as  that  only  p  ^Hguflxont. 
 becnufeitUin  them,  it  fhould   hold  them  tn  death,  and  draw  them  ^jaUacfam^' 
 to  euertafitn^  death  put  that  the  bond  of  the  guilt  thereof  is  leofed  in  magnum  malum 
 Baftifmebytheforgiuenejfeofallourfinnes.  Itisthcrefore  fuch  in I^'^So' wJ" 
 itfclfeto  u  hich  death  is  due,  buc  yet  to  them  that  are  in  Chrift  it ';'»''ft '«»""»« 
 proueth  not  vnto  death,  becaufe  it  is  forgiucn  '  vnto  them  for  ^£^'4'm/w, 
 Chriftsfake.  Thus  wee  haue  fcenc  an  end  of  A/.  Btfhopt  circum-  ^'f<^  vmcuUm 
 
 rt  II-  II  •  r  I  I       ""* '" " ""« ?/» 
 
 lianccs,andnothmgyet  toprouc,  but  that  concupilcencc  by  ii\t  inBapufmo  pec- 
 Apoftlcis  propetly  called  finne.  And  to  prouc  that  it  is  fo,  be-  fi^ortniommum 
 cauie hchxththere  ta  not  one  poore  nrcumjtanee  to*  that  purpole,  Itw. 
 would  hauc  him  to  examine chcie.  TlC{,thHbj/  the iatv  the  Apo- 
 ft!c  faith,  i&tf^4«rw  concuftfcenc*  to  bee  finne  Sot  his  fn  propetly 
 whatfoeuci  by  the  law  is  conuitSled  to  bc/inne.  Secondly  ,   that  it 
 wrcHght  death  vnto  bint',  and  nothing  but  finne  could  make  him  to 
 findhiirfelfc  thereby  in  cafe  of  death.  Thirdly  that  he  faith,yf»»r, 
 that  it  might  appearejinne ^yvromht  death  mptee,  thereby  affirming, 
 thiiby  working  death  it  did  appe  are  to  bcthatindced  wjiichin  name 
 itiscalledjUsOfr/^w^wiwcxpreflcththofe  words,  "^  that  all  mall  ^  q Owamw.w 
 might  be  made  mamfefi  to  be  that  that  it  is.  Fourthly  hee  faith,  i^H  ^',7(fi^mum  in 
 '  thlsfn  rvat  exceedingly  a  (inner  bj  the  comandemh'Sox  fo  the  words  ^^"f^*^  muuft- 
 arc  according  to  the  origin3ll,and  fo  f;:ith  Irenaiti^hy  ailufion  to  r  ^,'j  ,;5„^Co\*i 
 that  placCjthat  '"r^tf  laa>  didtejiifie  of  finne  that  tt  was  a  jinner.  Now  af^fmxiu 
 finne  isnot  aperfon  itfclfe,  ihaiitfliould  bee  faidto  bee  a  (inner.  f/'-'«^/'*- ?•"/»• 
 bur  hereby  is  ngnincd  what  man  is  by  inxspnne,  namely  or  couch-  depecc.tto,}u<»a- 
 pifcence;audthntis,exceedingljf  a/inner.  Buca  man  cannot  be  4yi«- *'"'*^'^'-"" '^''' 
 »tfr,  but  by  that  that  is  properly  finne  :  therefore  concnpifcencc 
 making  a  man  <i/i««/r  by  the  fiift  motions  thereof,  cucn  without 
 
 con  fen  t. 
 
1 9  6  OfOYiginaUfinne  after  Baptifmcj. 
 
 confeor,  is  properly  ^j^i^wr.  And  thus  much  for  circumftanccs  of 
 the  place. 
 
 4.  W.BiSHOP. 
 
 Now  roM.  Perkins  Arg»nte»i  in  forme  as  hee  propofethif.  That  i 
 which  was  once  finne  properly,  and  ftill  remaining  in  innn,  ma- 
 keth  him  to  finne,  and  ints.ngleth  him  in  the  puniflimcnt  of  finne, 
 and  makes  him  miferablc,  thatis  finne  properly  :  But  Originall 
 finne  doth  all  thcfc.^r^i?. 
 
 The  Maibr,  rvhich(as  the  learned  kn^w)(^oitld con/l/i  ef  three  words 
 eontainesfonre  fenerall  points  ^andr>phtchuworfi  ofa/i,  not  one  oft  hem 
 trne. 
 
 Tothefirfii  thatrvhtchrern^ineth  in  man  after  Baptifme,  commonm 
 ly  called Concupifcence^op as  neuera  ftnne  properly :  but  onelj  the  mate* 
 ritill part  of  finne, the  formall  and  prtncipall  part  of  it,  conffiing  in' the 
 depttuationofOriginalliftflice,anda  voluntary  auetfion  from  the  I  aw 
 efGod.thevphichiscHredbjthe  Grace  ofGod,giuen  to  the  baptiijed^ 
 andfo  that  which  wasprinctpall  in  Originall  finne,  doth  not  rematne  in 
 the  regenerate:  neither  dotto  that  which  remainethjmake  the  per  fan  to 
 finne, {xvhichwds  the  fecond point, )vnle(}'e  he  willingly  confent  vmo  tt, 
 as hathbine.prouedheretofore:it  allureth and  inttfethhim  to  finne ^  but 
 hath  not  power  to  conflrainehim  to  it.OfM.  Perkins  alfo  himfelfe  be* 
 fore confeQed.Now to  thethird,  and  intangleth  him  in  the  punifh- 
 raenc  of  finne:  how  doth  Originall  fmne  tntanale  the  regenerate  in  the 
 .punijhmentofftnneifailthegfiiltiriejfeofitbee  remoHtd  from  his  per- 
 ftn, as  you  taught  be  for  e,in  our  Ctf«/<r«/?M€ndacem  memorem  efie 
 oportct:  Eif^er  canfeffethat  thegutlt  of  Originall  finne  is  not  taken 
 away  from  the  regenerate,  or  elfeyou  may  t/nfay  this^  that  it  intangleth 
 him  in  the  puntfhment  of^nne.  Novo  to  the  lafi  claufejthat  the  rcli<jues 
 ef  Originall  fjn^e  make  a  manmtferable,a  man  may  bee  called  wretched 
 andmiferable  ^ifi  that  he  is  i-i  difgrace  with  Go^,  and  fo  fubied:  to  his 
 heauie  dffpleafure:c$' that  which  maketh  him  mi ferabletn  this  fence ^  is 
 ^nnr.  but  S.Paul  taketh  not  the  wordfo  here,  but  for  an  vnhappy  man 
 expo  fed  to  the  danger  of^-ft»e,and  to  all  the  mtfertes  of  this  world,  from 
 which  W£p3oHldhauebene  exempted^hadit  not  beenefor  Original fnne^ 
 after  wb'ich  fort  he  vfeth  the  fame  word.l(lnth\s\iiconc\y  we  were 
 hoping  in  Chrift,we  were  more  miferable  then  ail  men :  not  that 
 i\  the 
 
 1 
 
OfOrigimllltme  after  Baptifm^^,  1 97 
 
 the  good  ChrifliAns  veere  farthefi  out  efGodsfauour ,  4nd  more  finfud 
 then  other  men:  but  tkit  thej  bad  feveeji  veordly  comfort  f^and  the  ared' 
 tefi  C)  ojfet,  ^ndthw  much  in  confutation  of  that  formal  argument , 
 
 R,  Abbot. 
 
 AI  Perl(i»shh  propofition  confiftcth  of  foure points.  M.  Ei' 
 oep  (3i(h,tb^iofihefefoure  points  there  it  not  one  true.  Which  if  it 
 be/o,  icwas  Ai.Petl^ius  good  hap  to  light  vpon  fuch  an  aducrfa- 
 jie,  as  offourcfeucrall  points,  all  as  hcc  faith  vntrue,  is  not  able 
 to  difj)roouc  one.  The  fiift  point  is,  that  Concupifcence  was  once 
 -  oper/jf /tnnejWbkh  M,  Perkins  prcfumed  as  agreed  and  granted, 
 occaii/e  the  queftion  betwixt  vs  and  them,  'no'iConcupifcence  after 
 baptifmeyi^  if  in  the  vnbaprifcd  there  were  no  qucflion  but  that 
 coiicupifcence  \sfinne*  But  A^f.  Btfhop  here  altereth  the  ihtc  of 
 •  the  qucftion,  telling  vs  that  Cdltcupifcence  was  ncuer  properly 
 /ifjne,  and  thereby  fhcwino that  hee  doth  but  colorably  alledgc  and 
 inrertly  abiife  S.  y/fif/?/«,  who  before  Baptifme  in  no  fenfe  dcnieih 
 but  that  Concupifcence  is  truly Jtnne^  and  continually  affirmcth  it  to 
 bcfb.  And  thus  he  maketh  thei^poHIe  wholy  to  dally  in  naming 
 y5»«r^»«tf,whereihereis  do  Jinne  indeed,  neither  afrer  Baptifme, 
 nor  before.  Butthatwhichhathbeene  fayd  both  of  the  nature  of 
 ywwff,  andofthccircumftances  cfthc  Apofilcsttxt,  toproouc  thac 
 Concupifcence  after    baptifmc  is  /«»<?,  doth  much  morc^jrouejthat 
 the  fame  is //«w before  Baptifnie,  and  it  fhall  yet  further  appcarc, 
 if  God  willjin  that  that  ft>llowcth.  In  the  meanc  time  here  we  arc 
 loobferuc,hovvil/.  BJhop  falfly  charging  M.  Perkins  with  foure 
 vnfruths  in  his  argumcnt,in  declaring  the  firftofthofc  foure,  doth 
 hirnfclfe  ddiuer  foure  vntruths indeed.  CoMCi^pi/cence^fmhhe^rvM 
 ncHer  properly  finne,  hut  onely  the  material!  part  offmne:  the  form  all 
 andpnncipallpartoftt  coHf[itr.g  in  thedepr:uatio»ofOrigintilltufiice, 
 ano  a  voluntary auerjion from  thelan>ofCod.\^hcici{[l\  hee  crrcth, 
 in  that  he  maketh  Or/^w<«//wy?/«  to  confift  onely  in  the  integrjtic 
 ofthe  w7/,and  the  \orme  of /inne  to  ftand  ondy  in  the  auerfton  of 
 ths  mil  from  God,  by  the  loflc  of  the  fame  Originall  tufiice^  whereas 
 Originalltuflice  was  in  truth  the  integritie  of  all  the  ^arts  of  man, 
 Dot  lubietfling  the /2f  (5&  to  the  mind^  and  the  mind  10  Gody  but  the 
 v.hole  man  to  God, the  image  vvhcrcof  is  fcr  forth  vnto  vs  in  the 
 
 cojnnun- 
 
ipS  of  OngmaUfinne  after  BafHfmtJi 
 
 L^iA^i^y      command'iment, » r/^tfw  (halt  hue  the  Lord  thy  God  with  allthf 
 hearty  mthallthj/mind,  mthAllthyfoHleiVo'tth  all  thy  thought  and 
 firength.  The  forme  of  finnc  therefore  is  not  onelyin  the  aucrfion 
 of  the  will,  but  in  the  aucrfion  ofany  part,  or  power,  or  facultie  of 
 the  foulc:if  inanyofihefetherebeeadechning  from  the  liw  of 
 h\Aiig^fl.de  per-^^^y  "isthc  finncofman.  l^owvhcc^^wk  (^)fo  long  04  there  is  an^ 
 fea.  inftit.Kat.    matter  ofconcu^ifcencetobeejet  bridle  d^ndreflrained-fiod  cannot  he 
 glf/^ln^pifceH- ^''^^^^^f^ ^^^ f^ff^H^<>^^ov/ canGod  hauc  all  the  foule,  fo  long 
 tix  caruMisjiiod  jis  concupifccnce  hath  any  p3rt?)thercfore  in  the  remainder  of  any 
 niuiTfioHomni-    Hiattct  OF  concupilccnce,there  is  [mne-^  bccaule  ^  ttis pnne  vphen  et- 
 modoexmn  ani'  ther  there  ts  not  loue  At  allyor  it  is  lejfethen  itpJOHldbe,  and  it  islefle 
 riforf.EV''"' then  it  niouldbc,whenicisnotB'/>^^///Af  (2>«/(P. Therefore  doth  S. 
 A^^smpiic.     AuftiH  define finne  to  ht^^ominis  tnordinatio  atijue  peruerjitoi  :  a 
 cltumbomimsin-dtforderedandferftertedcoKdittonofman.  Of  man  he  faith,  not  only 
 Zirt^lrtdeiT'  °^^^^  ^illo^  man.and  therefore  if  in  man  there  bee  any  difordcred, 
 fr.i[ia}itiorecon-  or  mjf-condicioncd  affcdlion,  tl^  fame  is    finnc.    But  concupi-  • 
 ditoreauerfio&  f^encc  which  is  a  rebellion  of  the  law  thacis  in  the  members,  a- 
 omctmurjio.      gainlt the law  of thc  mind,  is  a  dilorderin  man,  and  therefore 
 ncceflarily  muft  be  holden  to  be  truely  finne.  A  fecond  crrour  he 
 committcth,in  that  making  concuftjcence  onelythc  material!  part 
 orfianCjheeappropriitcth  it  to  the  infenour,  fenfuall  and  brutifli   i 
 parts  and  faculties  of  the  nature  of  man^and  to  the  refiftancc  there- 
 of aguinft  the  fuperiour  and  more  CArcellcnt  powers  of  thc  willjand 
 rcaron,an^  vnderftanJing,whercas  C(?«f»pyi:i?»ctf  truely  vndcrftood 
 imporcethchc.vniucrfall.habitcof  auerfion  from  God,  and  a  cor- 
 ruption fpred  oucr  the  whole  man,  and  defiling  him  in  all  parts  and 
 powers  both  of  body  and  foulc.  And  therefore  doth  thc  Apoftlc 
 CKpoundtheconuerfationinoraccordingtothe  lufisor  concH^tfcenCes 
 eEphef.a.j.       fiftheflfJh,io  bc'^ the  fu/filimg  ofthemlloftheflefh  and  of  the  minde, 
 which  here  could  not  doe,  buc  that  concupifccnce  fignifieth  alfo  thc 
 prauitieandcormpcionofchc  mind,  eu^  as  the  ApolHeS.  Peter 
 alfomakechit  thc  fouaraincofall  ^  the  corruption  that  ratgneth  in 
 laPtt.j.4.        thexvorld.  And  thus  amongft  the  workt  ofthefie[h^  which  are  the  • 
 fruits  and  effects,  and  as  it  were  the  (Ireamc  of  thatfountaine  of 
 corruption ,  are  reckoned  thofc  things  which  hauc  their  proper 
 ^  feate  and  bccinginrhe  highcft  parts  of  the  foule,  as  are  "  idola- 
 
 ^Uugiifi.de  ciu.tr fe,her^je ,  witchcraft^  enme^  hatred, pride ,  which  being  z£ti  of 
 ^«A&.i4.«j>.2.  fo»Cffpifcencea.ad  fintull  luft,  yctarc  fo  farre  ^  from  being  tied  to 
 *'  •  "  the 
 
OfOriginnllJtnne  after  BAft'tfmi^.  199 
 
 thcinfcriour  parts  of  ihcfoule,  which  haue  their  occupation  pro- 
 perly in  the  flclh,  asthatfomeofihcm,  and  that  fpccially  ;>r/<^<i;7</ 
 tnme^  arcnotedtobccrhe  finncsof  thcDiucll,  whohaih  no  com- 
 niiinion  or  locictie  withthc^.7Z»,  and  therefore  in  the  name  and 
 nature  of concuptfce»ces,  arc  mccrely  the  vices  and  corruptions  of 
 the  mindc    Yea  S. ylu^m  acknou  Icdgeth,  that '  coMCMptfcence  u  no-  i  Jicm.  T^ttna. 
 thin^  elfe  but  the  w$!l  of  man  corrupted  and  fermng  ftnne,  and  that  the  ^l]]^{l^  L!f/^W 
 temp.ation  of  coMcupifcetice  is  nothing  cKe  but  ^  the  tempt  at  i»>i  of  a  tjl  fikm  vo'un. 
 mA*is  orvne  emllwtU.  So  faith  S. Bernard,  ^  h  is  tn  n.j  ntUihat  I  con-  I'";  f'\  }*  '<"> 
 tinuetsdoea^ainfrtbelarPofGod,  for  mtne  ownewtUistbe  lavf  in  my  •■  Debomprfe. 
 members  rebelling  agMnji  the  lavf  ofGod^m'tne  orrne  xvtll  ts  found  con-  ""'/Jl'^„f^',^'* 
 trarte  to  mjfelfe.  Whereby  it  appcareth,  that  concupifcence  which  »»<?/.«  x-o!umet^ 
 is  that  rebeUingUwofftnne,  is  a  dcpraiution  of  the  mlli\{o,  and  not  ^'^uUamfZj^ 
 tobcrcftraincd  to  the  brutifh  and  fcufuall  affcflions  of  the  infe- »'/"-f«r.  vnuf- 
 riour  part.  Nay  Hierome  notcth,  that  it  fjgnificth  •"  all  the  pajfions  ut,l"i'c"^ufi'~' 
 or  perturb  at  tens  ofthefoule,  whereby  rveeioy  or  forrow,  feare  or  de/ire,peMt!apta,&c. 
 wiiich  are  holdcn  to  be  "  the  originals  and  beginnings  of  all  (Innes  and  j-,'^Ti.'ro/«^ 
 vtcesy  which  although  Poets  andPhilofophcrf  hauetakcn  toarlfe  '"'fpcr/iju  agert 
 o{ the flf Pi,  yet "  Chnfiian  faith,  faith  Au(lin,teAcheth  oihertoifejthat  '^^^mmtTi^dun- 
 T»e  are  not  to  attribute  theft  vices  ofeuil  life  altogether  to  the  fie  fh, that  *•"  'ff'  *fl  '''*" '» 
 is,  to  the  fcnfuiU  part,  left  that  ofalltheftnnes  thereof  rvee  accjutt  the  dtu^,,.(recald'^' 
 dtue/l,  becttufe  heeis  without  fie/h.  Another  crrcur  of  his  i?,  that  hce  ^'''""-  ^''^''/'fi 
 makccl)  the  prtuatton  ofUrtginalltujiice.,  andauerjionofthewuno  be  taiconirmatn- 
 the prtKcipall ftiMcv  oi'Ortgina// li>7ne.   For  \hc  princtpall  m&ttcr'\n"J^"^I^J^-^j  ^^ 
 Ortginalljtnne^  \<n\\c^  guilt  of  AdatKS  finne ,  ^  in  whom  wee  all  haue  qutll%.  :?^oipr'r 
 finned,  and  tn  him  haue  all  recetued  the  fertenceofdamnatien.   For  ""^"F'f''»'f^ 
 thatmuft  bee  accounted  the  principal/^  which  is  the  caufc  of  all  the  tiows  nmm.r  jii- 
 reft ;  and  it  is  the  guilt  of  the  firrt  hnne,  that  ii^the  caufs  of  w  hatfo-  "fi^Xfrnl? 
 cucr  further  finnc originally  cleaucth  to  vs,  which  together  with  d^^<r.Wfww,/*- 
 dcathitlcireisthcpunifhmcntofthatfifft  hnnc.  His  fourtlicrrour  'l''Z'f,,^J^,'''*' 
 h  !iStouch\ngt\\c  cure  of  Originallfinne,  which  hce  makcth  to  6ec  •  ^ng.  de  ciuit. 
 fuch,i%\(Origina/l/u/Itce  were  wholly  rfflcrcd,  and  all  auerfion  »f  on  U.l^cwuum 
 the  will  from  God  wholly  taken  away.  Which  iis  fo  palpably  f^lfc,  as  f-tc.tt.Tu-n  at<]ut 
 that  wee  may  wonder  that  hec  had  io  little  fcclino  ofconfcrcncc,  as  V'iZTK'cne>mn» 
 that  for  ihamc  hce  woul  d  write  it  to  the  world.  For  if  there  bee  that  ■»"/ '«;;"';  ^"* 
 
 irih.ic:  d.tjMnt 
 c.:i-rti,  Hr.ib  hit 
 im»ibr4! pttr^emm  dizh'um qui  t:ei  habet  curHtm.       T   J  Rett.ifl.'ib.t  cap.i  ^.  TecCA'unt  r^dtctnuts  tx  .'^d.ttn  ori* 
 lin.iUt^r:tahert,idtj'(,eittsrt.itunr.pUcatos,  ^  thkocpan.cobnoxias  dttcneri.        S  Bcrn.itd.ina.lnent.  Dent,  ferm.i, 
 i«  ^itkm  »m»cs^<c(Mimin,  &  in  tUofintoitkim  (Umaniiona  atce^tmin  amtiu. 
 
 •  CUJC 
 
203  OfOYigtndlftnne  'after  BaftiJmtJ* 
 
 curethathcfpeakethofin  the  Baptized,  how  is  it  that  there  is  To 
 
 little  e(fe6l  or  token  thereof  I  How  is  it  that  after  Bap tifme  there 
 
 remainethfo  great  croc^kednefle&pcruerfcncfle  of  nature,  which 
 
 wefinticommonly  tobecno  ielfe  then  from  the  beginning  men 
 
 cJiUnttchnfti    ^^^^'^  complaliied  oil  How  is  it  that  it  is  rfo  rare  and  hard  a  matter 
 
 tpenb.  in  proiogo.  to  he  tramedto  ffoodftes  ^fo  eafie  &  ready  a  mAtter  to  become  namhtl 
 
 &  difficile  jieri    thattothcon:  we  attamc  with  much  dimculty,albeitwc  vie  all  the 
 
 bomm:fa.ciie &    good helps  tljerto  that mav  be vfcd: the othcf  IS fo famihsi  rovr,  as 
 
 proruim  elitfle         <  •   i  i  •   i  ,  •     n       n 
 
 tndum.  &hac  ft-  ^"^^  witnout  auy  teacher,w'ithou£  any  example  to  initiUCt  vs,  wee 
 He magiftrofine    canlcamc  it  of  ouf  fduesj"  VVhv  dothbe  vtterthcfeabfurd  paradox- 
 
 txtmplo  daSinnn  r  ,  r      r  ,  •  r    n  » 
 
 Jtattm  a  pubejce-  c*  'O  contraric  to  tnc  common  lenfc  and  experience  ©r  ail  men? 
 tibusamtsimbui-  It  Is  tructhat in  Baptifme  there  is  a  medicine  apphcd  for  the  cu- 
 ring  ot  this  Originailmahdie,  which  medicine  taketh  crrccx  ac- 
 cording to  the  purpofeof  the  graccof  God.  ft  doth  not  by  and  by 
 workeinai;;itworkcrhinfomerooncrjinfomelater,  as  he  thin- 
 kcchgoodtogiueitcfte6"l,  by  whom  it  was  firft  applied.  Some- 
 times after  many  y  cares  he  maketh  the  fame  workefull  by  his  cfFe- 
 6luallcalling,  which  from  infancy  hath  lien  as  it  wciefruitlefTe,  as 
 f  j.Cor.fK?.      iHt  neuer  had  bene  done.But  when  it  doth  worke,  it  worlccth  not 
 xEpiphift.h^er.d^  all  atoncej  it  worketh  but  by  degrees;  it  hath  rtiil  fomewhat  ^  to 
 TJS'JilT  r^»c^from  d^j  to  day^  and  neuer  cffcaeth  a  fuH  and  pcrfea  cure  fo 
 etiam noH  x»ien^  loHg as  wcliuc hccre.  This folloiveib  afterward  to  bee  proouedat 
 uS5^^^   ^^'■g^j  *"^  therefore  I  will  but  briefly  propound  it  in  this  place. 
 jecuUM.i.caTu  jsjow  all  thcfe  fancics  hath  M.  Bifhop  vrtered  in  anfwering  the  firft 
 nofi^aeycoAa^- '  P^]^^  ofM.PerkifJs  his  argument.  Let  vs  now  come  to  the  fecond 
 firum&nojlr^    point,  v^/.  P<?r/^f«i  faith,  that  coMCUpfcence  m<itkftha  tnanto  ftine, 
 %apml'sToff'itfi   ^'  ^fP'op  f  iithjic  doth  not  make  a  man  tojinne  vnlejje  hee  confent 
 wf«j«»»<i'»;M«w-t;«r(?/>.BMCtheAportietellcth  vs  that  concHptfcence  doth  make  a 
 «rf«Tl*r  't!»hnt  m^n  to  dt>e  efiilh  and  It  ha:  h  beene  fhe  wed  that  \\\xtemllisfiny  euen 
 <iukn  tufropofu-  before  there  be  siucn  any  confent  vnro  ic.  This  euHl  confilkth  in 
 tentfore quo eU'    '»«  mottons cindthoHgbtr,rfbtch  anjernvt  xvhethsr  we m/lorfjot^na' 
 MTemtjttepara-  i\\zT^  are  onr  hitrts  mdthofiohts  t^ourovofic  power  (ox  xhc  auoidino 
 
 THHSytnfertii  itA-    ^i  n  i  /  n    i  ■     i  i     »  ^ 
 
 Mibus  cogtutf-ioni-  incxto\,b\Mx.h2it€Uen  v»awarey  they  oHercajtfhe  mind,  and  throw tt 
 bits  adterrempU.  downe  to  the  earth  whtleft  itistendmir  totvardf  heiuendrthaf  runneth 
 
 runmte  denctrnur.  .       •     r  /      /  ,     r       ■    ,,  i'"i  ',r  ^         • 
 
 Etpudopnus-.t/t t^the fancy vphichwe ma^ Ifectall  labotirtopHi  9ut,  \  z  oftentimes 
 quoi(iude24Viu-  ihcy  growto  that abfurdicic and  wickcdnclP ,a .  that  wccould  not 
 m^nt  valuta,     bcieeuc  Duc  vpon  our  ownc  exnenence.thar  rhe^c  were  in  vsJo  cor- 
 rupt a  (pring,as  toy  ccldfolodthfome  and  filthy  fltearacsj  which 
 
 make 
 
 I 
 
OfOrigtmUpnne  after  Baptifmz^.  2  o  r 
 
 make  the  true  faithful!  man  afhamcdof  hinifelfe,and  tocondemnc 
 himfclfe  (n  the  fight  of  God,  hovvfocucr  nothing  thereof  appcare 
 to  the  eyes  of  men .  But  with  Ad.  Bipoop  rhcfe  things  are  nothing  $ 
 he  will  ncuer  cry  God  ir.crcie  for  any  fuch,  becaufe  he  hath  there- 
 in done  him  no  rrefpaffc;  yea  the  Trent  CounccHcellcth  vs,  that 
 herein  is  "^nothing  that  Godhateth  y  nothing  thathindereth  vsfrom^CeHcil.Tridmt. 
 entring  into  heatten .  Which  CccingGodtcquixcth  aU the  tho(tght'^'£,l^/"jj"'^!'* 
 to  be  be  do  wed  in  his /ouc,  and  thereby  dcnounceth  it  to  be  a  ti!"' cos  eb  i>$.' 
 fiiinc  to  hauc  any  of  our  tho!4ghts  wand  ring  away  from  him ,  thefcf.^'J/*'^""""'" 
 men  would  neucr  thus  aflimie  and  teach ,  hue  that  ''  a  fpirit  ofj  Rom.n.s. 
 flumver  batll  clofcd  their  eyes,  that  they  lee  not  that  truth,  againft 
 which  they  hauercfolucd  tobcnd  tbcraftlues.  The  third  pointof 
 Af.  Perkins  argument  is,  th^xconcupi^ence  tntangleih  a  man  tntht 
 fH'iipjmem  9 f  finne.  Th\&  M.  B'fhop  faith,  '\^  contiaric  to  that  that  he 
 hadfayd  before,  that  the  guilt  of  Originall  finne  U  taken  arvaymthe 
 regenerate .  But  here  is  no  contrarietic  jbccaufe  in  the  continuall 
 rebellion  of  conchpffience,-^  mans  confcicncc  fceth  puniftimcnt, 
 thereby  due  vnto  him  if  God  fliould  require  the  fame,  but  yet  by 
 faith  comfortcth  himfclfe,  that  it  is  remitted  vnto  him  for  Chrifts 
 fake .  And  that  which  M,  Perkins  fpake,  he  fpakc  it  out  of  the  A- 
 poftlcswordj,  who  of  concupifcencc  faith,  that''  //  tvr  ought  death  ^Romj.ij. 
 in  him,  that  is,  madehiminhimfelfcguiltieof  death,  and  thus  in- 
 tangled  him  in  the  puniQimen:ofy/««tf,  although  inChrifthc  faw' 
 deliuerance,  bccaufl-  ^  there  is  no  condemnation  to  them  that  are  in  a.  Cap.3.iw 
 Chrtfi  lefas .  Let  M.  Bt(htp  therefore  difchargc  Ai.  Perkins  of  the 
 lie,  and  take  the  whetHone  to  himfclfe,  as  being  farre  morciuftly 
 due  vnto  him.  Thalaftpointof  the  argument  is  ^thitconcu^ifcence 
 makeih  aman  miferable  ,  taken  out  of  the  words  bf  the  Apoftic, 
 b  }Vretchedm.in^iM  miferable  man  that  I  am;who  fjall  deliuer  me  from  f,  ^^^  _  ^ 
 the  b  idle  of  this  death .  or  from  this  bodjof  death  ?  Al.  Bifhop  here- 
 to anfwereth,  thic  mtferj^ble  is  vndertiooj  two  mancr  of  waies, 
 either  by  being  indifgrace  wid^  God,  or  by  reafon  of  the  danger 
 oflinne,  aiidchemifcriesot  this  vvotlj  .  Bur  of  the  danger  of  finnc 
 the  Apoftle  acquuccth  him  fclfc.  '^  The  Lord  will  deliuer  me  from  t  j.Tim.4.18; 
 euery  euif!  rvork^ ,  and  wtll  ptefetjte  me  vnto  his  heauenly  kjngdome, 
 and  "^  neither  things  prefent,  Kor  things  to  come  fhall  feparate  vsfrom  d  Rom.S.j?,. 
 the  loueof  God  .  As  for  the  mifcncs  of  this  world,  they  are  here 
 drawnciuiby  head  and  fhouldcrs,  there  being  here  no  (hew  ot  :iny 
 
 matter 
 
201  OfOriglmUflnne  after  BAftlfmz^. 
 
 matter  that  fhould  moouc  the  Apoftle  thus  to  compUinc  in  rcfpc<ft 
 iiM!*hb!6.cap!j.  thereof.  BiK  the  thing  is  plaine,  that  he  callcth  himfelfc  mifera&le, 
 •Nonneconcedis  a$  5,y^«/?/«  plainely  tcachcih,  by  rcafon  of*  ^»  inward f«/7/^»'«/ffw 
 qiucunqne  iiu  fu-  vphcrgby  the  rvtll being  good,  could  not  auaile  to  doe  the  good  that  hcc 
 Lw^wSli^  wou!d.  He  callcth  iiimfelfew;/rr<«^/tf,byrcafonofthat  from  which 
 Utii.em,  a-ea^tf^-hedcliredtobcdchuercdjwhichis/^^^fl^fl/'f^tfrfr^.  Now  ihebodj 
 i.tcetmhi,&c.    of  death  is  that  which  before  he  hath  called  ^  the  hodieof  Itnne,  and 
 
 \^qua  voluntni  bo-    '.f        .  t      t     i       r    1      r^  r-    i      n    n  i       t     )       r  n  ■ 
 
 naautmniUfit,  ellcwheie  s  the  bodyoftheftnnesofthe^epj^  By  the  bodyofftrwe  isvn- 
 *o/7tn '""'^'^  dcrrtood  cancftptfcenccwhicb  is  as  a  body  confifting  of  many  mcm- 
 fKom.^.6.  bers  and  parts,  which  are  the  diucrs  lufts  of  diuers  finnef,  and 
 ^  ^ul'd^'ptrfea.  ^^^'■'^by  is  a  body  offinnes^  cucn  confifting  ofall  maner  of  finncs  For 
 tuft1t.Riit.17.  De  wccmay  not  hccre  vnderrtand  the  body  properly,  as  of  the  bodic 
 ^;7r/.Sw;>vhichdicth,  asiftheApoftlchaddcfircdadiirolutlon  and  end  of 
 bcratur  qmfmt  life,  becaufc  "*  euerj  one  that  dteth  U  not  thereby  delmeredfrom  thtbo- 
 tveTat^&grat.  ^7  of death.  ^OT^'the  dcath  of the  body  feparateth{themcked)fromihe 
 cup.s^'^'corfore  body , when  yet  the  vices  and  fins  thereby  gathereddo  fiicke  faji, to  which 
 ^Zt!fedco»tli.  iftft  ff*»i(b»*^nt  remainethdtie.  Thcrtorc  when  he  praieth  to  be  dcli- 
 aa  ex  tiio  vitu  ucrcdfrom  thts  body  of  deathly  D  e  vitijs  cor  for  is  dicitjoe  meaneth  it  of 
 t^aptZdc-'  '^^  vittous  afeBions  of  the  body .  ^By  concupifcence  if  it  that  this  our  bo- 
 k^Td  ^  of  death  tsfo  called.  So  Oecumemtu  faith,  that  the  Apoftle  dcfircth 
 
 iDl-Tctrp.fir.^s.  tohc dcUwcrcd  from"' the cortcuptfcenccswhich  areintbebodie,  and 
 
 ^''  damn'  ^^'^^  ^^'  ^"^^^  '^^^'^  ^^'  ^^'^  ^^  '^^^f"  ^f?*^^^**^^^^^f^'  *  ft  is  a  bodte  of 
 hocnoftru7-amor-  death  JzhU  Origen,  wherein  (ittnedrvelleth  which  tJthecaufe  of  death. 
 mcovfus.  >^w^r(>/<r  faithjfhatthcApoftlc  callcth  bis  body  rf^o</ytff  «iM/i&,"^tf- 
 cap.'!. Ex  arpom.  cduje  wc  all  are  borne  vnderfinne^  ana  our  very  beginning  ts  tn  trefpaffe, 
 ^'^iHuSlmmor  acknowledging  as  touching  the  corruption  oi  fin,  that  what  it  was 
 ttminducenubus:  in  thc  beginning,  the  fame  in  part  it  continucth  fliU.  Epiphanites^ov 
 ^uZTc'IpTe^'  rather  A/tf/W/fetf  faith,  that  thc  Apoftleheere  meaneth  p//?**  ^iw'f/- 
 /unt,quxqutmors  Ung  by  concuptfccnce  inthe  body  from  the  bad  imaginations  &  thoughts 
 ^^OuSid.  c»r.^^'^^''f^^  rvijh:dt0  bee  deliuered,  accounting  the  fame  death  and  de- 
 pus  mortis  appei-firuUto»itff/fe.Bernard(mh,i\\at  it  was  %helaw  off»ne,euen  comch- 
 m%'lI!Z^i'^d^^f^'"''"(^'^^^'''^'*'  ^^^^i betwixt  God  and  him,  that  made  him crie 
 }no,iis  eficaufa.  out^f^ho  (Jjaldeliuer  me  from  the  body  of  this  death?ln  concupifcence 
 li£lntitt  f  ^e"  ft^odcth  this  body  of  death ;  and  bccaufe  by  this  body  of  death  it 
 li.i.OmHcihomi.  \s  thatthc  Apoftlccalicth  hinifclfe«wj&r4^/^,  itis  concupifcence  that 
 
 nes  fub  peccato  ''  * 
 
 mfcmur,  quorum  ipp  onus  in  virio  eft,  (^c.  Idea  Pauli  ct>  0  corpus  mortis  erat,&c.  P  Mtthod.apui  EpiphanMr  64, 
 NoncorjKii  hoc  mortem  fed  peccatum  tnljabitam  per  concuptfctniamintorporedicit,  &c.  1  Bermrd.tn  Cant,  ferm  56. 
 Ipfi  eft  carnis  concupiftenttti,  &c.  Hocfani  v»o  ifttemilo panels  mn  hnge  teregrimbatHr  a.  Dtmint,  Vnde  &  0pt<t, 
 iati  cUmtuts,  S^m  rtulibirdbtr,  &c. 
 
 makcth 
 
OfOrtgtndlJima  after  Bdpijmt^,  205 
 
 makcth  him  w//#M^/<?,vvhich  thcrfore  S,  /^«/?;»  calleth '  m'tferaU-  r^4ptjl.dtYim 
 gem^the  ntiferable lawofftttjuot  as  being  it  'die  capable  of  niifcry,  ^"'"''"''^i' 
 buiper  mctonymiaw^br.c^uk  itrnakech  vsmiferablciOrbecaulc  wC 
 arcmifcrableby  it.Thus  therforcihe  Apoftlcacknowledgerhhim- 
 fclfc  mtferable  in  him[clfc,noc  as  holding  himfelfe  to  be  in  difgracc 
 with  Godjbiit  as  finding  in  hinifeife  that  for  which  he  dcferucth  (o 
 to  bc,&  riiould  bCjbiit  tliat  God  in  Chrift  is  merciful!  rnto  him,not 
 to  impute  the  fame.  And  what  is  it  but  amifcry,  tohaucasitwcre 
 a  filfhycariori  tied  faftrohim,{Hll  breathing  out noyfomelhnkefto 
 be  continually  troubled  with  an  importunat  enemy, giuing  him  no 
 refl.and  wearying  his  foul  frotn  day  to  day;nay,tocary  about  with 
 hm^euen  an  armyofdsHCrtandfundrjfluflSj  drawing  one  this  way,  ^^^j^p^^'^^'J^ 
 and  unothcr  thatway,fightingag3infthimon  the  right  hand,  and  Exeratum  queki 
 on  thcleft.bcreauircrhiin  of  his  iov.whilert  in  mort  carneft  mcdi-  Jf^';^'^'"*"*/'- 
 
 I  1^  III  -1  r  f  (iitatum  tn'.raft* 
 
 tanonstliey  carry  nim  awaywheihcrhc  wiUornotfrom  that  whcr-  tneupf,md<bU' 
 
 in  hij  dclightisjfoutward  crofles  do  make  aman  i"niferablc,much  ^'^*^' 
 
 more  thisinward  didratSlion&afflidion, which  gailcth  the  firings 
 
 of  the  hsrt,&  vcxeth  the  very  fpirit  and  fouic,inorc  then  the  bitter- 
 
 ncfTe  of  death  itfclfc.If/I<f.  ^.yZ'j';?  knew  this  afflidlon,  hcc  would 
 
 think  there  were  caufe  enough  thcrei'i  to  make  him  cricout,^^/* 
 
 pr.^hleTna»thAtIam,($'c   But  his  bcnummcd heart  fccleth  itoot, 
 
 and  thcrcore  he  fpeakeih  of  ihcfe  matters  but  as  a  Ptiilofopher  in 
 
 the  fchoolcs, without  any  confcience  or  fenfe  of  that  hee  faith,  and 
 
 to  aformall  argument,as  he  callcih  it,giueth  thcfc  mit-ftiapcn  and 
 
 deformed  anfwers. 
 
 «f,  W.  Bishop. 
 
 Novo  to  the  feco)id.\nhm%h^\>i\7.td,  dicthc  bodily  death  before 
 they  comctotheyccreiofdifcretion:but  thereisnotin  them  any 
 other  cauleofdeath,bcfidcsOriginallfinne,for  they  haue  no  a6tu- 
 all  riane,and  death  is  the  wages  of  finne,<w  the  /Ipojile  faith ^  death  Rpm.j.v 
 cntredinto  the  world  byfiine.  i^n\.$. 
 
 Anf  The  C4iife  of  the  death  offuch  Innocints^ii  either  the  difleoife^ 
 raiure  of  their  bodies, er  ext  email  vtolence-.MndGodwho  freely  bejioveed 
 their  lines  vpo:i  them  may  wheit  fleafetio  him  as  freely  take  thetr  liuet 
 from  th:t»,efpecta//y  when  he  meanes  to  recompcnce  them  wtth  the  hap' 
 fie  exchange  of  life  enerlajiiMg,  True  it  i^^  that  if  our  firfl  parents  had 
 tiot/in»ed,Moman Pjofild hau0  died,but  hauebene  both  lon^  prefer ned 
 i»Paradtf«fb^thefrHitofthewoodoflifeyand  finally  tranflatcd  with- 
 
 O  9U$ 
 
2  ©4  of Origimllfmne  after  Baptifmc^, 
 
 OHt  deathintotheKingaomeofheatten'.andtherforeu  tt^ayd  mofltrn- 
 /yo/S.PauJjDcathciured  into  the  world  by  (inne.  Bat  the  other 
 Rom  Ji  plant, The  wages  of  finnc  is  dz^ih^usfotily  abufedferthe  Apojile  there 
 
 hydeathvHderJfandstheternaHdAOinAtion^-uafpedireth  bjf  the ovpoji' 
 t'tonofitto Itfe euerU^ing: aniby finne  there  mea'<eth  not  Oyt^tnall^ 
 but  atl Hall Jinne,fHch  as  the  Romans  commtteed  in  thetr  tnfide/tty,  the 
 rvairenvhereofjtf  they  had  not  repeated  them yhad  bef7e  he// fire  i  now  to 
 inferth St  Innocents  arepunifhedrvith  corporall death  for  Originallpn 
 remain fagin  them,becattfe  that  eternal/ death  is  the  dne  hire  ofaUtt- 
 all  (inne, ti  either  to  fyei^freatrvant  ofmdgement,or  elfe  very  fir angely 
 toperttert  the  words  of  holy  ScrtptHre,Let  this  al^o  notbeforgotte.that 
 he  himfelfe  acknowledged  in  our  Confent:  that  the  punifhrnent  of  Ori- 
 ginallfinne  was  taken  arvay  in  Baptifmefrnm  the  regenerate :  how  thcM 
 doth  he  here  fay  ^t  hat  he  doth  die  the  death  for  it? 
 
 R.    Abbot. 
 
 The  examplcofinfants  dying  alter  Baptifmc  before  they  come 
 
 toyearcsofdifcretion,  is  rightly  ?llcdgcd  to  prcue  that  finnc  rc" 
 
 maincth after  BaptifmCjbccaufc  where  there  is  no  fin  there  can  be 
 
 no  death. To  this  M.  Bt(hop  fendeth  v?  a  moft  pitiful  and  mif<"iable 
 
 anfwcfjthatthecaufeof  the  death  ofinfants  is  not  fin,  buzeitherthe 
 
 dijiemperatHre  of  their  b  oJie  s  or  exter»<3llviolence.  Th  us  h  ee  w  ou]  d 
 
 ai.loh.i.8.       maintaine  a  priuilcdg?  to  infants  againlt  the  words  of  5,/<?6>?/  If  we 
 
 fay  we  hatte no finne Me deceitie  our  feliier,i\\At  they  may  i'^yy^efay  we 
 
 haHenofnne^nndwcdoe not  theretndtceitie our felftr.f:and  though  we 
 
 die,  yetitisnot  byrcafonoffi?>  that  we  dif,but  either  by  the  difte- 
 
 perature  of  our  bodies, or  exrcsnill  vivvlcnceButif-^.P^ri^'w-f  had 
 
 fayd  as  he  might  haue  fay d.  Infants  after  Bapcifmc  are  fubic6l  to  di- 
 
 ftcmperatureof  body, and  exccrnall  vioicncc,and  death  following, 
 
 h^ugufl.tn  Tf.  all  which  are  the  proper  cffedsof  finne  5   rfiefcfore  they  are  not 
 
 fItimurTn'ifia.    VN'ithGUt  (\nnQ^\n  what  a  wofiili  calf  had  M.  Btfhophcne,  and  how 
 
 -vitamfiexiUA    h^tj  l^c bcncput  ro  bis rj-iifts  to  deuifc  an  anfwtrf  Surely  S.  Auflin 
 
 mui  prme  peaato  imh,x.\iji\.^we  ffiffer  Mdt  any  thing  in  thus  life,  bat  by  reafon  of  that 
 
 cOnitn.inheiiit^ga.thwhich'KedefertiedbjxhefirfiilnKe.  And  fo  faith  Origen  veric 
 
 mtmbut  vel  mors  i\o[\i\y^l\\'it'^ death andallot her frailite tn  thefiefh  was  brought  vpon 
 
 I'tireiiqtMomw,  t//  bj the conditton  orfi..te offin.  Therforcdiftemperarure,  &  weak- 
 
 txfeccatico>iditi-  nefle,a  id htknes,and lurrcringor externall violence,are nolellearr 
 
 m^fupQrditiia    oumcnts oifinne.thcn death itfclfe.and  how  ihcndoth  hee  make 
 
 ^  thcfc 
 
OfOriginaUjime  after  'Baptijmc^,  lo^ 
 
 thcfe  the  caufcs  ot  death  vvichouc  hnn<r,whcn  they  arc  no  otherwifc 
 the  caufcs  of  death  bur  hy  rcafon  of  finnc?  But  hcc  addcth  further, 
 that  Godvobo  freely  beflitweA  their  lines  on  tbem^  majf  fvhen it  pleafcth 
 him  04  freely  take  their  liues  from  them.^Mi  )ct  if  there  be  no  lin,and 
 if  It  be  as  the  Trent  Counce  II  faitl)^rhat  there  u  nothing  tnthemthat 
 Codhateik,notb$ng  that  hi^idrethi  hem  from  entrtnginto  heaiten^vihy 
 then  doth  God  without  caule  takeaway  their  life,  and  not  rather 
 without  death rcceiucthtm  vntohimfclfef  why  dothhenocimmc- 
 diat'iy  ''f/<»f^  them  vpo.j  that  r/torta!ny  mnj  bee  fwallorfed  vp  of  life?  i  J.Cor.y.4. 
 This  is  a  niylicry  to  A^,  Btfh0p  &c  tic  c  jiiuortel  what  to  fay  tlicrcof 
 But  thcdying  of  baptized  irifants,  fhcweth  that  thcreis  fliil  in  the 
 a  corruption offiefh  and  blond,  by  which  the  fcntcnce  of  the  Apo- 
 ftle  takcth  hold  of them/)?-/^ andbloud cannot tnberit the ktngdonte  *  1-Cor.15.jo. 
 «fGod,  neither  (hall  corrupt  ion  inker  ite  incorruption.  The  caufe  of 
 their  dcrath  is  the  putting  oftof  this  cotrupiio.the  diflblution  &  full 
 mortification  of  the  body  of  lin.that  this  flough  being  caft  off,  and 
 mortaiitie  changed  into  immort3lity,&  corruption  into  incorrup- 
 tion^thcy  may  be  fit  for  the  inheritarice  of  the  kiogdomc  of  God. 
 Thus  £/»//>^4.'j/;«  brjngeth  in  Methodtnt  difputing  againf^  Proclns 
 the  Origenift,f  iiat  ^  Codas  the  true  Phyfmon  hath 'appointed  death  for  [^^^fjll^jffj' 
 a  medictn.ible  purgation  for  the  vtter  rooting  out  and  putting  away  of  auxi'iafu  n^tdt- 
 fnne^that  xve  may  be  madefaultlejfe  and  innocent;  and  that  as  a  goodly  ^^'^'^J/'^'^ffi^'^^ 
 golden  image  fightlj  and  feemely  in  all  parts  ^tf  it  be  broken  and  defaced  jho  &  vere  me- 
 bjany  meaies^mafl  be  new  cafl  a*id  framed  againe  for  the  taking  atvay  J^^'io^empZa'- 
 oftbe blemi(het anddifq^races  ofit^euenfo  man,  the ima^re of  God^being  ti  acdtUdumetn 
 maimed  and  dtfgraccd  by  (inne, for  the  put  ting  away  ofthofe  di  [graces,  'J-c^ylfta,  ^-u. 
 and  the  repairing  ofhi^  rutnes  and  decay  es.mujl  by  death  be  dijjolned  tn  cimentxrupur- 
 to  theearth.thenceto  beratfed  vpaaain  pcrfi^  and  without  default.  %/,'"". "^/„.'f,,a 
 l^ow ]f  M.Bi/hop  will  notlcarne  ic  ofvs,  yet  Icthim  learne  it  of  1"" f^ "f"^"".'"- 
 thefc  ancient  Fathers, that  fin  is  the  caufe  of  death,  twcn  in  them  to  lKxt,'>iu:»,Jmuf 
 whom  notwithflandineitisfor<:iucTi  &  pardoned  for  Chrif^sfake,  v'C.v;deturve. 
 But  nc  po^^nrurtncr,  True  ft  IS  that  if  our  prjr  parents  had  not  (inned,  opifx/btiMm 
 no  munpjould  haue  died, but  both  haue bene lona prejerued  in  Paradtje  p"'<-i'r.yncx<iur» 
 by  the  fruit  of  thervoodof  life:  andfin.^lly  tranjl-ited  rvithout  death  into  i  ft  confirunam 
 thekt»?domeofheaf<en.Br,t0.ncc  thcv  haue  linncd  ,  what  ?  Marty  ""/",' '"'^'^^ 
 \iismojt truely  faidby S.  Paul,  Death  entredinto  the  xforldbyjinne.tic'.np^tcsunk 
 Wv-'ll  then,  ifirentrcdbyfinintotheworld,dorhitcon'inucinthr^'^^^^^^*-^'" 
 woridbyanyotherthingthcnby  whichit  firft  cntrcdf  Nay,  as   it 
 
 Q   2  cntrcd 
 
2  o6  OfOrigimUftnne  after  BApifmc^. 
 
 cntrcdbyfinne/ofinneis  theoncly  caufeofche  continuing  of  it, 
 
 and  without  finuc  there  is  no  death:  in  the  failing  of  tl^iC  caufc 
 
 muft  needs  be  a  furccafing  of  the  cffcd  Now  to  fhew  that  death  is 
 
 the  proper  cfFc<5t  of  (in,  iW./'tfrj^/«/aiiedgeihthe  words  of  the  A- 
 
 i^o^t^T^hevfages  of [ime it- death.  But  M^Btpjo^  faith,that  this  place 
 
 is  foully  abufcd  by  him.  And  why  fo  ?  Forfooch  the  Apdilchetc 
 
 hy  death  meaneth  eternalldamnatien.  And  what  thcn?Doth  he  ther- 
 
 fore  not  meane bodily  death  alfo  ?  Suidy  the  Apolllc  alludcrh  to 
 
 gGcn  a.17.      ibac  that  God  faid  to  olt  Father  Adc.m  in  ihc  beginningrS  /« the  day 
 
 that  thou  fhalt  eate  of  that  forbidden  tree,  thott  fha/t  dte  the  death  j 
 
 thereby  thrcatningvnto  him  both  the  firft  andfccond  death.  And 
 
 in  that  meaning  hath  the  Apoftjc  fpoken  of  death  in  the  chapter 
 
 going  bcCorc,ih3t^/5««^  came  death,  ^c.  Thcrefcre  Ad.  B!(hopf 
 
 great  maifter71&^w<« /^^»i«<«  teljerh  him,  that  when  the  Apo(iic 
 
 immediately  befcM:cfaitlv/^^^»<^<'/f^^y<'<^''*f''^^^^/^.,  hcmcncth 
 
 hTbe.  ^/juh.iihy  dciih^bsihtempora/Zandeternall  de^.tb.  An  other  exception  is, 
 
 Kom.cai'.6.Pec-   (hat //*?»<?  is  hetf  takcH  onely  for  AUuall  Jinne  i  which  is  a  fiction 
 
 /it mducere  n.or-  mcerly  ablurdand  vaine.  ror  icis  a  propolinon  vniuf  rlall  ccncer- 
 
 V'^urn'^i^in  "'"K  ^  fioHc^and  fo  vfed  vniuerfally  by  iil  writerirand  If  it  be  true 
 
 w«>x.;<^w/)ctf4«  ofA(5^uaIlfinne,thatthe  wagcsoflinneis  death  ^  much  moie  is  it 
 
 Zl^ll'im^ur'  true  ofOriginallflnne,  which  is  the  filthy  and  corrupt  fountaine 
 
 m,  whence  ail  a«5tu3ll  fins  do  fpring.  And  that  we  may  know  that  At. 
 
 5//Z>(?/>  himfelfe  is  ofno  other  mind,  he  himfflfc  hath  vCcd  it  in  the 
 
 fed^iou  next  faue  one  before  thiSjConceining6'r/j/W/j^«/;(f,3rouing 
 
 that  if  Originall  finne  were  properly  finnc  in  the  regcncrate,ihen  it 
 
 fliouldcaufe  death  vnto  them,  bccaufc/^^  iv^^w  of  ^mie  u:  death. 
 
 Whereby  it  appearcth,that  he fpcakeihbucar all  aduenrure,and  to 
 
 ferue  the  present  curn,withGUtanyconkience  or  regard  ot  t'lat  he 
 
 fpt^akcth, whether  it  betrucorfalfe.  He  hath  bene  brought  vp  in 
 
 ^f//<«r»?/«^j- fchoole,  and  ofhim  hath  learned  to  care  no  further, 
 
 bunoncly  to  fay  fomcvvhat,  though  it  be  ftarke  naught.   Now  tor 
 
 concluficn  ofthis  point  he  faith,  Z^r  mt  this  beforgoitevi,  that  kee 
 
 him[eifeacl^no)vledgedinourCo)jfe}jt,thatthepHni(hmentofOrt(rtHal 
 
 flnne  is  taken  axvay  m  Bapifmefrom  the  regenerate.  Tiue,  &  what 
 
 then?  Ho^then,  laith  bcdothhefay  here.ihat  he  doth  die  the  d:rath 
 
 far  ii  i  But  he  faith  nor  fo,  neither  is  it  fo  :  fcr  if  hcefliculd  die 
 
 tfic  death  for  Original!  finne,  hee  fiiould  d.e  alfo  the  etcrnall 
 
 death,  which  nocwkhftanding  by  Chrift  is  taken  away.  Tiiis 
 
 deasb 
 
OfOriginallfinrje  after  'Baptifmz^\  1 07 
 
 death  therefore  to  the  rcncneiatc  is  not  in  the  nature  ofapuniOi- 
 mentjbiitruthcr  ofamedicinr,  as  hath  bccnc  already  faid,  for  ihc 
 vttcr  di(]o!ning,and  mortifying  ,  and  dcftroying  of  the  bodicof 
 (innCjihat  onely  rightcoufncne  may  line  in  them.  Itfollowcth  as 
 a  w;5gesotfinne according  to  the  words  of  the  Apoftlcin  it  ownc 
 nature  due  vnto  it,though  now  payed  for  other  end  then  it  was  be- 
 fore. 
 
 6.  W.  B I  s  H  o  p. 
 
 M.  Perkins  thirdreafon:  That  which  luf^cth  3p;ainf!  the  fpiritj  6c 
 by  III  fling  reinprc  th,3nd  in  tempting  inufcth  and  dravvcth  the  hart 
 to  finnCjis  tor  nature  (mric  it  fclfc:but  concupifccncc  in  the  regene- 
 rate is  fuch:  £"r^<7. 
 
 hn{vj .The  firji propoftiotj  is  not  true:  for  not  eucrj  thtn^  that  inti- 
 feth  vs  tofmne  u  ftnne:or  elfe  the  Apple  that  allfiredEiic  to  fmnc^  had 
 bene  by  nature  fff^ne:  and  euery  thing  in  this  xvorldtne  xvay  or  another 
 tempteth  vs  to  ^mnc according  vulo  ibatofS.lohu :  All  that  is  in  the  „  . 
 woild,  is  iheConcupilccnccot  tlic  flcfli ,  and  the  Concupifccncc 
 oftheeyeSjand  Pridcoflifc;  So  that  it  is  very  grojje  to  fajf  that  euery 
 thi»iT  vehich  allureth  to  fmne^is  (inne  it  {e/fe^  andas  wide  is  it  from  all 
 Tnorallxvifedowe  to  afjifme,that  the  firft  mctions  of  our  paffiont  bee  fmt. 
 For  etten  the  very  heathen  Philofophers  could  diginguipj  betireenefud- 
 denpsjjlons  ofthemtndandvices-.teaching  th.ttpafions  may  be  bridled 
 by  the  vnderfiandtng  andbrot^ght  bj  due  orderirg  of  them  into  the  ring 
 cfreafon,andfe  made  vertues  rather  then  vices.  And  that  fame  text 
 »W^M  Pcikms  bringeib  topnfiv^ide  the fe  temptations  to  bee finne s, 
 proues  the  quite  contrary  .God  iL{\nnQt\^v\oix\2v\\  but  cucry  man  is 
 tempted  V  hen  he  is  drawne  away  by  his  ownc  concupiIccnce,ana 
 is  allured:  after  when  concupifccncc  hath  conctiucd,  it  bringctli 
 forth  finne:  Marke  the  ixords  well.  Firfl ,Cotjcupifcence  tempteth,  and 
 allureth by fome ewllmotion^but that  is  nofinne,  vntillafter^^.rd  it  do 
 conceiHC^  that  ts^ebtaiKc  fame  likjna  of  our  vrtlljn  frit^iKg  eare  to  it^  a':d 
 not expelltr.git  fo fpeeJ.ily aiwe  ought  to  do  thefuggejlion  of  fuch  en  tf- 
 nemte.thewhichthat  mojl  dccpe  DoUor  S.l^^^^^^iiiuc  ffteth  cm  verj  ^  ^ 
 profoundly  in  thcfevpords:  When  the  ApolUc  S.  lames  faiih,  cucry  f,Vj'  "^'" 
 man  isteaipred, being  drawne  away  and  allured  by  his  Concupi- 
 Ifcnce,  and  afccivvGrd  Concupifccncc  when  it  hath  concciucd, 
 bringcth  forth  fin;Tiuly  in  tlif[cvvords,thc  thing  brought  foith  iJ 
 
 O   3  dilhngui- 
 
2  0  8  ofOrigmUfinne  dfter  Baptijmc^. 
 
 diftingiiifliedjfrom  that  which bringcth  itf'orth.Thedam  iscon- 
 cupitcence,  thefoleis  finne.  But  concupifcencc  doth  not  bring  (in 
 forchjvnleire  it  concciue,(/(j  ihefi  tt  is  KOt  flr.ne  ofufelfe)  and  it  con- 
 cciueth  nor,vnIeircitdraw  vs,thatis,vn!efl"citobraiiie  the  confent 
 ofour  \^'i\\^io  covnm\t  ^\\i\\.The  like  exp'ifition  of  the  fame  place,  and 
 the  dijferenee  hetxveene  thepleafme temptiyig^that  runneth  before ^  and 
 the  fin  which  followeth  after  )Vnk{\e  wc  refiii  manfully,  w-^j'^^  feene 
 in  S.Cyril,/5  that  by  the  iadgement  of  the  mofl  /earned  ancient  faiherSy 
 that  text  cfS.  lames  eitedhy  M.  Pcrkins.ro  proue  concupifcenceto  be 
 ftHy  difproftethtt  verjfpHndly.to  that  reafon  ofhts^  Such  as  the  Fruit  is 
 fuch  IS  the  Tree;  /  anfwere^that  not  concupifcence^bHt  the  will  of  man  is 
 the  Tree:tvhtch  hrin^eth  forth, either  good  or  bad  fruit, according  vnte 
 the  difpojition  ofiticoncupifcence  ii  onely  an  tntifer  vnto  bad. 
 
 R.  Abbot. 
 Agahid  M.  Perkins  firft  propofition,  AI.Bifho^  dith^th^itngtet^e- 
 rythingthat  enticethvs  to  Jinne  is /tnne  .Bui  therein  he  faith  vncriiely, 
 ii'hemeaneashertiould  do,  of  that  that  is  in  man  himfelfe.  It  is 
 generally  true tiiat  there  is  noihiiigthat  tcmpte^h  oi-  enticeth  to 
 (iancj  which  hath  tJotitfelfe  the  nature  of  (inne,  either  as  the  fub- 
 ledlorasthcthingitfelfejfothat  concupifcence  bccaufc  it  cannot 
 bs  faid  to  be  thefiibic6t,muft  necedaiily  be  hoidcn  to  be  Cm  it  felfe. 
 His  exceptions  to  the  contrary  are  very  fond.  Firft,  that  then  the 
 apple  that  allured  Eue  to  fime  had  bene  by  nature fmnex  an  d  fecondiy, 
 thzt  euery  thing  in  the  world  one  vpay  or  another  tempteth  v-t  to  Jinne. 
 But  wherehathhecLicr  rcad,that^^<?4p/!/r,ifit  wereanapple^r^w^/j- 
 r^i^ar  intice^Eue'iDid  the  apple  any  thing  more  then  it  did  before, 
 or  was  it  any  other  then  it  was  before?  Surely  there  was  no  change 
 in  the  apple,but  the  change  vvas  inhcrfc.'fc,  and  therefore  as  it  did 
 not  tempt  her  before,  fo  neither  could  it  btc  faid  to  tcmpc  her  in 
 that  temptation.  And  what  is  this,  but  to  make  God  the  tempter, 
 who  was  the  maker  ot''theapp]e,contrary  to  the  words  oi'S  James  ^ 
 itjam.r.ij.  t\\;i\*  God  tempteth  no  man  toe  mil?  SNhxch  wee  mu^  likewifc  L\y  of 
 all  other  things  in  the  world,if  it  be  true  that  Ai.  Etjhop  faith  ,  that 
 theytemptvsto  /J^ztt^.For  though  God  himfelfe  immediately  donot 
 tempt  vSjyetihhe  creatures  ofthe  world  do  tempt  vs,  the  acciifa- 
 tionredoundethtohim^becaufein  the  creatures  there  is  nothing 
 but  his  woike.Thcy  arc  fair  and  bcautiful,thcy  are  plcafanc  to  fight 
 
 and 
 
OfOrigimllfmne  after  B^ptifmcj.  209 
 
 an  J  I'fcjbut  do  they  tliei  cforc  rcmpt  to  fin  ?  Did  the  Sun  tempt  the 
 hcaclien  idolaters  to  worriiip  it?  Did^T^Jimar  tcinpr  Amnon  to  fil- 
 thiiKs,or'5'Mp«'»4  the  wicked  ciders  ?  Nay, as  cV,/^»><?jtcllcthv5,it    *^*'"'J-' 
 is  our  own  liiifull  IkII  tint  tempteth  vs  to  abufc  the  good  creatures  ot '   '*"• '  ^  • 
 GodjwhichthcfclLiCstepcvsnotjbutratheras  S.  /*4«r/ccachethv8, 
 ^thej/gronca;idtrat4.iifeiytp-iiiiy(fecii(ife*thcyarefHbieBtooHr  vanity j .  ve7.\o]*' 
 and  thcrForc  '«'4/;  ivheft  the  fans  ofGodfhalbe  refsealed,  that  thej  way  'Vcr.i^.ji. 
 be  delmsredfrom  the  bondA^je  of  our  corruption^  into  the  gUrioui  Ltbenj 
 ofthefonnes  of  God.  But  he  aliedgeth  to  his  purpofe  the  words  of  S, 
 lohyi  :  Ail  that  is inihewerld  tithe  concHpifcencc of  thefisPj^  ^indthe 
 C9»c»pfcey:ce  of  the  eies  and  pride  of  life.  Where  if  we  confider  the  A- 
 poftles  vvordsasthcy  lie,  vvefhalircehovv  iuftiy  ir  niny  be  returned 
 to  hiinfelfe.which  a  little  before  he  faid  of  A/.  Perkii^s^ihAietther  he 
 fhevfeth great  rvAnt  of  tudgetm-fit ^  or  elfe  veric  ftrangelie  peruerteth 
 the ^ordi  of bo/y  Scripture,  'i  he  thing  thathcluth  toproouc,  is  that 
 euerie thing IV this rvor'd tempt ethvs [0  fin.  TUc  words  or  S.  /ohnarc, 
 K  ey^ilthat  ism  ihe  xvortd.the  luftoftheR'^J,the  lu^  of  the  eies/hepride  s  ioh.».i<f, 
 of  life  J  is  not  of  the  Father^  btn  o{  the  world.  He  fpeilceth  of  the  things 
 oftheworld^whtch  are  of  the  Faiher^hccouic  they  arc  his  cieatures : 
 iS",  lohn  fpeaketh  of  the  things  of  the  vporld^which  are  not  of  the  Father. 
 Hcfpcalceth  of //^^-wi?/-/!^,  which  is  the  creature  and  frame  of  hcauen 
 and  carth,&  all  things  therein:  ,9.  /<?6.^  fpeaketh''  not  ofthe  t\orld\xi  y^^ug.cont.tuU^ 
 that  meaning,  bur  of  the  B'(?/'/:^ofmakind  corrupted  &  defiled  with  a».'.i>.^.cap.ii.^ 
 finne,  according  to  which  the  vnrcgcneratc  arc  called  '  the  children  »o»mundur» ,/»» 
 ofthisxvorld^  and  as  our  iJauiour  Chnft  faith,  that^^^tf  world  hated '^'fi'^"!'*'"^^ 
 himbecnufehe  te}ttjiedoftt,thattheworkes  therofareeuill.  And  doth  qiM m  eo fubfutu 
 he  not  then,  thinke  you,  brinj^  V5  a  good  proofe,  th  at  euery  thinff  in  f'^'f^''/'''^-'-'- 
 theworldtewptethvstoftntje  ?The  meaning or^.  /o«« is  plainc, that W/cmr.Om-w, 
 in  the  world,  that  is  to  fiyjn  the  men  of  this  woild,thcreisnothing  h<';,V*^!'"*^ 
 but  conuption,  the  lufloftheflcfh,  thelufiofthecics,  the  pride  ot  "Luk.i^r.s. 
 life,  and  the  following  of  all  thefc,  all  which  are  not  ot  the  Father,    ■'°'-7-7' 
 nor  hauw  accord  with  him,  but  are  of  men  themfelucs,  &  perifh  to- 
 gether vviih  themfelucs.  What  is  this  then  but  profanely  and  lewdly 
 toabnfc  the  word  ofGod,thus  to  cite  it  toproouc  a  fal(liood,vvhcn 
 it  hath  not  fo  much  as  any  iliewofthat  for  which  it  is  cited  ?  Ific  he 
 groffetofay,  thatwhatfoencrallurcthtofinncisfinne,  lam  lure  ic 
 is  much  more  grofl'e,  that  he  hath  faidfor  the  difproouing  ot  it.   He 
 addcth  further,  that  it  is  m  wide  from  all  m<irallwtfedomc  to  ajfirme 
 
 O  4  that 
 
2io  Of  Origmall/tme  after  Baptifmc^. 
 
 that  tbc{irfimotio»s  of oHvpaJfioHs if e/fyis.  Bin  wee  iiid^c  not  oUhcCc 
 
 things  by  moraU  wifedotne-t  which  is  the  wifedome  of  this  world,  bc- 
 
 J 1  .Cor.  1 .5 T.      caufe  '  the  world  bj  tt  ewne  wifdome  krioweth  not  God  tn  the  rvifdonte  of 
 
 God  \  wcc  elked.ehcticof,  as  God  by  the  fooh(h^iefe  of  the  Apoftlcs 
 
 preachiyig  hath  taught  v^  tobelecne.  Atul  our  ofchf  ir  preaciiing  we 
 
 banc learnedtofay  ^%S.An(lme6id^  i\\:xi"' ii^ifi it fslfe by  itfelfen  ve^ 
 
 'l>^iS"ap\"u-  *y  ^^'fify  acc  fife  dor  bUmedin  the  very  mot  tons  of  it,  whereifj  :t  isreffied 
 
 ja  perf:  if  (.Mt^  h-  that  it  cxcceds  not,  ajT  d  t  h  3t "  howfoeuer  m  this  conptl  of  the  jptrite  a  • 
 
 t^m'ffS^ri!   ^^^''''fi  fb^pl^  rxeget  the  better,  yet  if  in  the  verie  motions  cr  affcUions 
 
 motibtisatciifatitr  efotir  ihoHi^ht ,  vpe fay  that  we  hatte  nofinne^  voe  deceiue  our  fe lues,  and 
 
 V^'fJiiiZ^^"  ^^  thereis  notruthinvs.  But  faithhe,  heathsn  Philofophers coulddtftin- 
 
 "fhid.'i.'i.c.ip.^.  gfitpj  betweeve /nddenfajfionsof  the  mindand  vices,  Buc  what  is  it  to 
 
 i^ctfl'^tiufu-  vswhdt  heathen Philolophcrs  haucdiftinguillied/eeing  Chriftian 
 
 foiorisfiMtj,     Phi'ofophers  haue  tauqht  vs  to  call  thefe  pr.flions,"  vices, tmvard vi- 
 
 .Cr-c.tiimeit'fii  ccr-  .   .      r     li"        ■   •  rr  n.  r  t    n  ^r 
 
 tenoftr.ccogitm-  ces,vtifo»]KefJe,vittous ajfeCttons,vitioMs  co»cup?lce»ces,ov  iulti^.  Let 
 i>mjmoubiti&  j\^  BSop  Follow  Philo(ophers  if  he  plcafc ;  as  ti  r  V5  we  fay  in  thefe 
 nwo<7/«.«/)^ff<z-quci"ons  orDiumity,  as7>rr»///4»iaid,  that  p  Phihfophte  ts  but  a 
 
 ti^no>tliabemtis,j~^^f.lgj^fgyp^g(g^„f(jg^j^^ll^y.g^yj^(ljJp,,i;[,Q„^  ^  [},3j   PliJiofuphcrS 
 
 «secalter        are^  the Patfiarchesof  heretikes.  Wcctakeoui  inOiudionsoutof 
 
 ^v^ettu'dtpr^.  •^'^''*^<>'^-^  porch,  notoiit  of  the  porch  oiZeno;  from  HierufalemjPot 
 
 fcriiic.adt4h.eret.  from  Athf ns  J  and  there  wc  haiie  learned  to caU ity5«»^  whaifoeucr 
 
 mtip^di-  f^varucth  from  thclaw  of  God,  as  bcfoi  chath  bcene  declared.  Yea 
 
 ui».i  Ka-urx  cjf    but  M,  B</hop  will  ptouc  out  of  that  vcrie  text  which  Af  Perkj»f  <iU 
 
 ^<fhUr°cont.      ^ cageth,  that concapifcence is  notfrne. ''  Eueryi ff3an,(anb S. Umes^is 
 
 Hermo^t.i.  H.(rf-  temptedwhenhee is dravcMC a'!vay bj  his  oifneconCM^tfcence,  and  is  alitt- 
 
 ^ch^i!h":!^op}T~  ''^^  •  <i^^e'r^^''^<^ <!oncHpifcence  xfhe*itt  hdth  concerned^  byingeth  focrth 
 
 »Iamj.i4.        finne.  Aiarkevoell the  words,  faith  hce.   Firji  coucu^ifcence  tctnpteth 
 
 and  allmeth  b)  fome  etitll  motion^  bntthat  is  no  finne  ^  vnttll  aftenvard 
 
 it  do  conceme.  But  how  doth  hcc  proue  chat  by  any  argument  out  ot' 
 
 iS./<<w«  his  words  ?  Whatsis  it  not  finbecau'cJ".  //??^ff/dothnotcx- 
 
 prcfly  call  it  fin  ?  Why  then  ncitheririill  the  confein  be  fin_,bccaufc 
 
 i*. /^w^tf/cxprefTeththeconfen:  fiift,  and  afterwards  j'n^crreih  the 
 
 hinging  forth  of  finne.  But  though  S.  lan.es  doc  not  call  it  exprcfly 
 
 fnne,ytiS. Paul  doth.  For  Vib:itS.  lames  fpcskcthoUoncupifcenee, 
 
 ftirring vppe  euill  moiions,and  thereby  tempring  and  cntifmg,  the 
 
 verie  fame  S,  P^w/cxprelfcth  in  thefe  words,  ^ Smne  wrought  in  met 
 
 fAoir.7.s.        allmnKner  ofconca^tfcence.  Which  is  the  fame  as  if  hee  fliould  hauc 
 
 faidj^thatconcupifccnce  which  is  the  hafaitc  of  fin,  did  Ilir  vp  in  him 
 
ofOrigindlfinne  after  IBaftifmc^.  2 1 1 
 
 all  mancr  ofeuill  motions  and  aft<.6l/ons  ro  tempt  him  thereby. 
 The  fame  Apoftic  faith  ,  '  Let  not  fmne ratine  in yonr  mortall  bodies, 
 thatyeePjouldohy  flint  he  hijis  thereof,  callinj?  it  by  the  nameoffin/^^'^'*' 
 where  It  raigncth  not,  nor  isobcicd  xnthelnfls  of  it.   Hee  diftmdiy 
 iu)icthyj"v//f,  andihe//v/?/of  it,  and  the  o^^^'/w^,  thatij^,  confenting 
 to  tho(t  hi;U,  and  fo  pl..i>!iy  riKwech,  tb.atin  thcroorc,  andfioni 
 the  beginning  ic  is  fintif.  Thus  the  faithriill  e!fcv\  here  arc  vvcirned 
 to  rake  hccde  not  to  be  hardened  ^  bjihe  fedniing  {^ordtceiifptlneffe)  ■Hcb.z.ij. 
 of [mnt y'^\\zxQ.  itisaKoplaine,  that  It  icy^r-f-'Ahich  ("educi.  til  and  en- 
 tice rh,cucn:3s  the  Apoltle  faith,  "^Sinne  (educed mee( or deceiued  mee\  "P-o"'-"^-"-- 
 ar.dihereUyftie  wee^  o'liingto  vndeirtand,  that  the fe/Waa«^j- and  u*'ianLb.6.ctt.i, 
 tf;7A/f/«e'J,iharis,  the  fi;  ft  morions  ofconcupifcence,  are  fo  farre /?«,  ^''"fi^o '">'", 
 
 ,0'  '         ^  .  ...  •  '  '    J      1  -vtrou  partus  a 
 
 as  that  tliereby  hee  tclt  himfclfc  in  liimrdfe  to  bee  but  a  dead  man.  fanertc d,(}t>,g^ui^ 
 Thus  the  Aport^cS,  /'Wrhwarccth  all  that  M.Bifhop  gathereth  ;,'';;,|^",J^';^;,^J 
 one  of  S  Idmes  his  words  -.huzycr  the  mo/i  deepe  Dollar  S.  Anfitne  p-^^'^^fcuatum. 
 ftfccih  oHt  the  mAtter  very  profoundly  For  liuu.  A  nd  indcedc  he  fiheth  ut'ZptllZ^ 
 well,  but  leaucth  (o  M.BtP')op  nothing  but  thcvety  branne.  y   Inconcc^.nr -.-Ktc 
 theje  xvords({:i\',\\  hee)  the  birth  isdrfitngmfhed  from  that  that  brtngeih  '^xTrr!ho7!jiJd 
 foorth.  That  th.it  bringeth  foorth  ti  cgyicupifcene^  the  btrihis  ftnne.  '"■^''">i perpecra. 
 But  co>icup$fcence  bringeth  not  fourth  except  it  concetut.  So  ihen^(\iit\\  Wf«/»/.Xnp, 
 Af.  B/l7jop)tt  bs  not  finneoftt  jelfe..   But  we  deny  his  argumcnt:for  a 
 mother  bringeth  foorth  a  vyon)an,  andyccnieehciTeife  i>  a  woman 
 alio.  A  woman  bringeth  not  fborfh  a  woman,  except  fhe  firft  con- 
 ceiuCj  a.'id  yecrhcc  is  a  woman  before  dice  doeconcciuc,  andfijinc 
 bringeth notfoortbfinne,  except  bycoufent  itbrft  conceiue  ,  ar,d 
 yet  itisfinne  before  conception.  Thcreis  nothing  in  Saint  Aufitns 
 vvords,but(tindcth\vcllwith  that  that  before  hath  bccne  lhjd,tliat 
 €oncut^tfcertce\K^m^  the  habitcof/;««tf,doth  by  gaining  the  confait 
 ofthc  udl,  bring  foorth  3<5^.usll  and  cutword  firincs,  which  is  ihc 
 true  meaning  of  that  place  o^Iarues.  And  that  he  did  not  othervvife 
 conceiue,  but  ihucoiicuptfrence  ]s/inne^  Ai.  Btpjop  might  very  well 
 Jisuf  leene,if  he  had  but  read  the  words  a  few  lines  before  the  place 
 which  he  citcth,  where  fpc?kino  cf  the  fame  l)ccing  m  vs.  hee  faith,  ,»,,»,    . 
 *  //  (hou/d  not  onely  be  in  vs,  but  alto  greatly  hurt  vs,  but  that  ihe  guilt  tumiitft:,xf 
 thereof u  acquitted  by  theforq^iucnejj'e  ofourfnnes.  Wee  would  haue  X'^yif-iT/y'!^"' 
 AI.  Bt(hop\t\\  vs,  how  itfliould  hurt  vsif  itbecnotlliinc  ;  for  wee  itisqumo^ob. 
 fuppofc  that  there  is  nothing  in  man  that  crn  hui  t  him ,  but  oncly  {J^^jJ'J-'^^^J^^ 
 fiiinc,cfpccially  the  hurt  becingfuch.  as  S,  Aufiine  anon  after  fpca-  f'M:uit.]:t. 
 
 kcth 
 
2 1 2  OfOrigmllfinne  afur  BApiifmi^, 
 
 ■  J.  ^ .  keth  of,  *  to  draw  r/,  onelie  by  beeing  in  vs^  to  euerUfitttg  death.  THc 
 ■tjl,pertrahmt  placc  of  Cyril  adumeth  the  being  of  luft  ^  ante  peccafjdta^um.before 
 p^vitmAm  mor-  fhg a^uall fi'i»f,  but  hath  ncrhingfor  Ai.  Bi/hopsturncto  prooue, 
 ^CynUifi yo.in.  that  Iftfl  alfo  is  not  ftnns,  nav  itiche  words immediatly  following, 
 i:b.^.cap.^i.  Ter-  f^g  proucth  [hat  it  is  hnnc,  affiniiine,  chat  *^  by  circHmctfioft  weefhofild 
 
 uem cujiidtta':  an-         I  n     ii         t       t  i/r  ii  c  i     nCi  i 
 
 tepecczndf  aSium  Uame^thAt  welbaiLnot  be  eleane,  vnujjt  we  cajt  out  of  our  nttndallfilihy 
 Ti^f  If*!^"  Foriflufticfelfedomakevsvnclcane.it  nniftnecdfsbcfinnc, 
 
 tcperdifcxma  Dccaufc  nothing  can  make  a  man  vncleane  but  onelie  (inne.  That 
 mmioslnl'xm  ^^^^^  ^'  ^^^^''"'^  addcch  CO  ilhiftratc  this  ^omi^SHch  as  the  fruit  is^ 
 fiitummfi  omne pichisthetree,  was  verie  fitly  fpokcn  to  the  matter  in  hand.  For  the 
 SSJ'^r/S  fruitehath  ic  whole  nature  aud  qaalitic from  the  tree,  neither  is  ic 
 timiu.  any  thing,  but  what  itis  by  that  thatit  receiuech  from  thence,  if 
 
 therefore  theaf^ions  ofconcupifcence  h<^Cmnc ,concupffcence  which 
 IS  the  trecjinul^needcs  hauethcnsturearid  condition  cffinnc  But 
 Af.  Biihop^nCwcYcth,  ihii  not  cone fspifcencd  but  the  mil  of  man  i}  the 
 tree.  Which  is  ailonc  asifhecfhouldhauefaid,  that  not  the  mil  of 
 m^n,  but  the  will  of  man  is  the  tree.  For  it  hath  bccne  before  fhe  wed, 
 that  concupifcence  is  nothing  elic,  but  the  corrupted  ml/  of  m4n , 
 which  doth  not  bring  foorth  etther  eutll  <?y^W  indiffcrcntlie, 
 but  is  of  it  (c\kan  enticeronly  vntobad^vnnW  God  do  create  it  anew^ 
 and  by  his  owne  hand  (\og  workc  in  it  to  will  that  that  is  good.  In  a 
 d  x.Pct.i.ii.  word,  the  holy  Scripture  as  on  the  one  fide  it  calle  h  the  motions 
 o^concupifcence,  ^  the lufis  ofthefiefhSo  it calleth  aho  the cftv (5l>  and" 
 '•  *  ^■''  dcedsofthofclufts,f^<?»'<7r/^j-tf/V/&i?j?(?y7y  uhercbyniewingjthatcc?;;* 
 eupifcence  GgmRed  by  the  naraeof  ^^ryZ'^and  importing  the  corrup- 
 tion of  tire  whole  mind  and  will  of  man,  fs  righilie  faid  to  be  the /r« 
 or  tfw//rfltfr^  whence  all  euillworkes^& all  wickcdntfle  do  fpring. 
 
 7.   VV.  B I  s  H  o  p. 
 
 cont  B«^S,  Augudine/^?^^,  thatconcupifccncc  isfinne,  becaufc  in 
 
 luliJuLwp.j.  itthere  is  difobedience  againft  therule  of  the  mind,  &e.  /  anfwer, 
 thatS.  ^uou({\ne  in  more  then  trvefttj  places  of  his  worlds  teacheth  ex- 
 prejl/,  th4tco»cupifcence  is  nofime^  tfpn  be  taken  properly :  wherefore 
 when  hee  once  calleth  itPnne^  he  ta^eth  (inne  largely  a^  it  comprehen' 
 det6,  not  onely  allfinn'!,  bptt  alfo  all  mot  tons  and  enticements  t9finne :  in 
 whteh  fence  concuptfcencem^.y  bee  termed  (inne  :  but  it  is  fo  called  very 
 jelaomeof  S.  Auguitine,  but  more  commonly  aneuill^  as  w  the  fame 
 reorkeistobefeeneemdently^wherehtfaith  :  That  grace  in  Baptifmc 
 
 doth 
 
OfOrigindipnne  after  Baftifme.  2 1 J 
 
 doth  rf new  a  man  pcrfc 6lly,  fo  farrcfoorth  as  it  appcrtaincth  lo 
 the  deliuerance  of  lum  from  all  manner  of  finncj  bur  noc  To,  as  it 
 frceth  him  from  all  cuill:/or^4/  coKCttpifcence  remaintug  after  b>tp. 
 ttfmc^is  nomannCY  ofjinng^  in  S.  AiiguftiHc  s  itid^ment:  but  may  he  cal- 
 led euil^  hecnnfcit  prouoi^eih  vs  to  smll.  To  this  place  of  K.  Augu^inc, 
 Ivrtttltoyne  thai ether/ikf,vchich  M.  Perkins  qtioteth  in hi^ fourth rea  ^i jfl.) i-in 
 fomrpber^he  fuith,  thac  linnc  dvvclleth  aiwaics  in  our  members. 
 'ThefarMe  anfwerferHethy  that  fn  there  is  taken  iwproperly.as  appea* 
 yeth  h  that  he  featesit  inoHrmen.bers'.foraccordif^g  vkso  S.  Aupu- 
 Hine  and  all  the  learned,  the  [uhieH  of  fin  beinj^properiy  taken  is  not  in 
 anjp:>.rtofthehodj,  btittn  thexvill  and  foule^and  in  the  fame  pa(J4q^e 
 hefig.^iifteihpUtnely,  that  in  bapttfme  all  ftnnes  and  intcjtittie  is  fallen 
 awaifjandthat  thtrcisleft  tn  the  regenerate, onely  anin^rmityor  weakc 
 T.effe. 
 
 R .  Abbot. 
 Thar  p'ace  ofJfiflfndoth  very  pregnanr'y  fhcw,that  concttpif- 
 cence is  tiuvly^inl  properly  called //';»<?,and  piucth  a  reafonthcrof 
 oiiE  i.i  the  true  nature  ofy/;?«<?,whi.h before  hath  bin  declared.*  yir  ^^ilff'i,"''^,^' 
 blindy;ef[e  of  heart{{2in[\\\<:)is  both  a  (wnewherebj  man  beleeueth  not,  ^  .S:ci,t  uc,t.ts 
 andthepuntflr/nent  offinne^nherevpith  the  prtde  of  the  heatt  is    ^>*j^^J/%tlTiaDtum 
 reuen^^cd^andthe caufe  offm^e  whilefl  any  euill is  committed  by  the  er-  »'» <.rt<it:ur,tr 
 ror  oft  he  hart  fo  blinded,  fo  theconcttpifcence  ofthefi-fh^agatnfl  )yhich  ZJIpeZt  d!g- 
 the  voodi'pirtt  de(treth,ii  both/in;ie  becaufe  thtre  is  in  it  a  dtfobedience  ««  ammadutrfio- 
 agatnjl  the  rule  of  the  mt»d^and  thepuniprnjent  offinne^becatife  tt  was  '!fjff"'l"cau'^um 
 rendyed  to  the  defert  of  him  that  obeyed  not,  and  the  caufe  of  (inne  eu  w^'  a^iqind  ced 
 iher  by  the  default  of  him  that  confenteth  vnto  it, or  by  tn  feeing  of  him  'ZiuturVu"7»- 
 th.it PS  bornooftt.  Concupifccncethcnis/».7?(r, <«  bltr.dneffe  ofheart "'P'i«:»''''^<"'i'* 
 isfirjne.Bxi'.  blndner  of  heart  is  properly /J««tf,  therfore  eoncHpifcence  Z'!,u,coHiup!fcit 
 IS  [o  alCo.iiebe/lion  apainfl  the  larv  of  the  mind,  whcicby  is  meant  thefp'"''"^^  P'"<^' 
 laxvuf  Goa,is  pvopeily  hnne.  as  before  is  iheivcd.  but  c .ncuptfcence ,i,,„,bedteMi.t 
 IS  ihibnoi  Rebellion  againfl  the  law  of  Ccd.ix  is  therefore  properly""'^''''?'""'*''* 
 tobcacctjuntcdyi>?;7r.And  whereas  Auftm  when  hce  dcmeth con-  'fZ-.u'ifiqJa 
 ctjpifccnce  tobee/inne,  filth  it  is  therefore  c.illed/«;;f,becaiu'e  it  is '^''^^,'''1^*'^'^'^^^^ 
 ihepHni(hmentcfftnne^a»d  theeanfeoffinne,  hccre  he  affirmech  thdtc.iufitwtdfft 
 it  is  not  only  ihepMnt(hment  off.nne^andthe  caufe  offtnne,  buc  other-  '/^jff^J/^'^f^'*! 
 VAJfc  a!foj/7«^r,3nd  therefore  properly  and  uv.clyfnne.  B\it  AI.  Bt-c^ nijctmn. 
 (/}aptcU(zh\Sf  i\\:!iX.  Afiflin  tnmorethen  trvent/e  v/acesofhisvoorke^ 
 teachttbexprefly^tkatconcuptfccnceisnofinne,  tffinnebe  taken  pro- 
 
 perly. 
 
2 1 4  oforfginalljtme  after  Ba^Hfrnt^. 
 
 ferly.  Yct  S.  Aufiine  in  thofe  twcntie  places  faith  nothing  of  finne 
 ^ro^erlj  OY  vn^ro^erlj  i^Vtx^^  and  indcedc  takc[h  finne  vnproperly, 
 when  he  dcnieth  concupifcence  to  htt finne ,  as  anon  lliall  appcarc. 
 He  faich  further,  i\\ix.tvben  AtifliKe  calletbconcHpifcence finne,  heetn^ 
 keth  finnf  UYfj^ely^Oi  it  comprehendeth  not  onely  all  finne  ^  bm  alfo  allma- 
 tio^s andsnttcementi to (inne,  andfoitmaj  be  tearmedfii^ne.  And  this 
 large  taksng  otlinne,  wc  fay  is  the  proper  taking  of  jt,  and  thereby 
 concupifcence  is  properly  called/^;??.   But  the  motions  ani  enttce- 
 ments  to  [inyse^Qxng  the  fame  with  r£'»<r«p/y?<r«fif, we  fee  what  a  pro- 
 per fecrct  he  harh  hecre  ddiucred^  that  concnptfcenee  may  bee  tear- 
 nicdil^^^tf,  as/??i«tf  is  taken  largely,  fo  as  to  comprehend  concupi(^    ' 
 cencc,    Alearned  note.  But  becaufe  the  reafon  that  he  hath  before 
 dcliucredisftarkc  nought,  hce  fhould  hauegiuenvsheerc  a  better 
 reafon,  why  the  name  offinne  is  not  properly  tobcc  vndcrftood, 
 when  eonctipifcence  is  called  fmne.  He  tellcth  vs,that  w*;^  Auftm  it  is 
 more  commonly  called  an  emll,  and  indcede  it  is  true,  that  verie  often 
 bee  focallcthit,  butyetfuchan  f«///,asmaketh3  man  m//,  fo  that 
 ^  j/w    ^y  reafon  thereof,  '^  thoH^h  aman  be  a  Prophet,  a  Patriarch,  an  ApO' 
 
 PekgM\.^i^-^le,yetiCa.\th  Hierowe) it  is faidvniothemb) oftr Sa^iofir^  Ifyee  be- 
 uu  Patrmchi      ■  -  emlldoknoiv  toffius  (xonditfcs  to  your  children,  (jtc.  Now  there  is 
 ««  pra/'/;fff.M"'*- nothing  that  makcth  a  mm  tuil!,  but  that  which  is  propcrlie  finne, 
 dlmHt^Too-  Concupifcence  therefore  is  pioperliefl  fin.  Botofthisfnall  be  fpo- 
 miHoS<iiHtton:Si  ken  more  at  luge  anon.  Onely  heercit  is  to  beeobferued,  how  M. 
 •vo>dmfii.s  m^^^^iijg^  vndcrftjndeth it  ro bee  an emlL becaufeitprouoksth  vsto eutlL 
 So  hee  will  haue  it  no  othcrwilc  called  <«;?f«r//,  then  it  is  calied///7«f. 
 Itisy;/?;7<f,bccatjfeit  prouoketh  to  finne;  and  lo <»///,  becaufe  it  pro- 
 uokech  to  cuill,  and  fo  indeede  properlie  Oiall  be  neithery7«»7e?nor r- 
 «/^,  whereas  S.  v^//j?;«tf' acquitting  it  in  fomc  meaning  from  the 
 name  of  fmne ,  leauech  it  fimplie  and  abfolucclie  in  the  name  and  na- 
 tureof  f«'//,  aillull  appeare.  Totliis  place  hccbringethanohcrtc- 
 ^A»'»li.i»io-  ^ivaony  of  Aufiine,  which /4/.  Perkins  allcagcth  in  the  fourth  rea- 
 An.TnH./^x.       fon,andgiuech  toicaverievnpropcranfwer.  h  Solent 4t thou Ituefi 
 ImejfeeaeHefec-  ( laith  Adjlme')  ofneceffuy  (inne  mufl  bee  m  thy  menbers :  (inneis  there 
 ciium m rfiembrii  alfotaksn vnproperly,  iVirh  M,  Bifhope.    An(i  yet  S,  Aufiine dedviceth 
 •  i.ioh.i.8.        that  afl'ertion  from  the  words  of  5".  John:  "^  IfwefayvceehAue  noftnne^ 
 voe  deceitie  ourfelues^  and  the  trmh  is  not  tnvs,  alleaging  the  one,  and 
 concluding  the  other  by  occafio  of  the  words  of  our  Sauiour  Chrift, 
 i  joli.j.  j  4.       ^  He  that  committethfm  « thefernant  of  finne,  Andthefernant  abidetb 
 
 not 
 
ofOrigiytAUfwrte  after  Baptifmc^.  2  i  f 
 
 TtotinthehoufcfjreHer,  For  hereupon  he  askccluheqticrtion,  rvhat 
 iiopfthenhauctvffg^rvho/trenotivhhout/inve^andinCwcicth  at  large, 
 tl);u  finnc,  thouoh  according  to  the  words  of  S.  hh»  vvc  cannot  be 
 V,  u  hoiK  It  lb  long  as  we  line  hccre,  y.i  mall  not  hurt  vs  if  wcc  do  not 
 by  fiitferingic  to  raignc,  make  ourfeluc^s  feruants  vntoit,  bccaufe 
 hee  oncly  thiteommntfth  fi/inehy  courfcand  pra6tifi.*ofcuill  con. 
 ucv\inon,ist\\cjfrfiant  of fifjnc, thit  is  to  fay,  of  inward  corruption. 
 Now  therefore  if  wc  will  follow^.  ^//7^»/7/con(irii(5tiQn,  wcc  mu/t 
 vnjerrtand  S.  /«>/>«  alfooflinnevtiproperiy  taken,  and  alii rmccon- 
 trarie  to  the  auncicnt  rccciued  Maximc  ofChrilhan  faith,  that  if 
 yw«<?  be  properly  taken,  it  may  be  truly  (aidof  romemcn,  that  they 
 are  withou:  /Twwr,  becaule  hee  faith  it  is  not  true  of /tune  propcily  ta- 
 ken, tha:  fo  long  as  a  man  liucth,  it  muft  necdcs  be  in  hiin,  as  i>.  dn* 
 /?/>;*  fpcakcth.  Now  hec  will  prouc,  that //« is  there  vnproperly  ta- 
 ken,^^crt«/^  S.  y^ftflineflacethttinthememheri:  For  according  to  S, 
 Attfiine  and  aU  the  learned^  thefHi>ie6l  ofjlnnefroperly  t.<iks**>  ^  not  in 
 any pn^t  ofihehody^hHttn  the  Will andfoHle.  Where  wee  may  iuftly 
 fmileath.iridiculous  and  childilh  ignorance.  Why,  Af^  Bt[hop  is 
 co»ct4pifcence  any  othcrwifcin  the  members ot  the  bodie,  bntonely 
 by  thcfoulc  ?  /«//<«»  the  Pelagian  was  not  fogiolTcj  hue  that  hee 
 knew,  that  *  the  flejh  isfatdto  Ihfty  becnufe  the foale lujleth according 
 to  thcpp},  which  S.  AnlltneQon^imtxY,  and  (aiih,  that '  ttuthefonle  \uivlnJibTcA.^. 
 it  felfe^  which  hy  tt  6tvne  motions  »  hich  it  hath  according  to  the  [ptnt,  is  <%'•«  cdrnalith 
 eoKtrarie  to  other  motio/ii  of  it  oxvne^xvhjth  it  hath  according  to  thefiefj:  Tjbij  m*uIT' 
 and  by  it  ewne  motions  which  it  haih  according  to  the  fitp^,  is  contra'  f'-i^nitruiquos 
 tie  to  other  motions  ofn  owne^XK-hich  it  hath  according  t^thglptriie,  and  fp,ntum"adue7ra. 
 that  therefore  the  Jl.^f^j  u  futdto  laft  contrary  to  the  fpiriie,  and  the  fpi-  ""'  '^^'p  '»»''^' 
 rt!  contrxnc  to  th^fieih.  Who knoweth  not  f ^«,faich  lie  to  iHlian^whicb cioiM!m car'Zm*^ 
 th:if  like  a  great  Dctlor  [o  often  telle fi  vs  ?  And  what,  doth  not  M.  &ritr(mmo'.ibus 
 BrftJop  kno\-\eit,  that  will  bee  taken  for  io  greataDodor  in  the  cl'^l'!rJcawil' 
 Ciiurch  of  Rome  ?  Let  me  tell  him  once  anaine,  that  the  fottle  is  the  -«'«"■/«'"'■ '»'^' 
 
 ,  ,.         r  L-    n     r  <-  i  /a  -  moubm  fun  nuet 
 
 proper  a;;u  i.)nriCcii..ie  iubieci  oxconcHpijcence,  tliat  to  lnjt  i4 anatl  labfi [c^wt-ium 
 of  a  nature  e.iduedifiht  life  and  fenfe,  which  the  bodv  ii  no:  o(  n  f"'"'""'*^'^"^''' 
 icltc,  butonely  bythc/*Wtf  :  a.id  thcretorc  that  that  exception  otru/>;/««*<i<fr,v 
 liismakcth  nothing  to  the  concraiie,  buahat  S.  yiufttne^oy  f>t'je  uifi"*^'*'"'^'- 
 the  member s,do&i  vndcrfland  that  that  is  propcrlie  and  truly  called 
 (inne^  to  faynotiiing  cfthat  I  hauc before  declared,  thatby  concu- 
 piIcciKc  ii  alfo  vnderliood  the  will  it  fclfc,  thrall  and  lubic(^  vnto 
 
 finne» 
 
1. 1 6  oforlgimUjtnne  after  "Bxpifrnt^, 
 
 fin.  For  concluhon  of  this  point  hec  addcch,  thac5.  Anfline'mthe 
 fame pajfage  ^gntfieth  pUmely,  that  in  baptifme  alijinne  andim^utty  is 
 taken  a^  ay,  and  that  there  u  lefttn  the  regenerate  one  I j  an  infirmitie 
 andweak»effe.  But  it  is  his  (ingularimpudcncietoalledge5.-<4»/?/» 
 fo  diredly  conrrary  to  his  whole  drift  and  purpofc  in  that  place, 
 which  is,a<;befjrc  was faid,  to  fhcw,  that  /?«»^is  inVs  whilcliwec 
 lbr!&iibf9x%.  ^'"^'  ®"^'y  ^'^^^  itmay  not  hurt  vs  wc  muft  haue  care  that  wee  make ' 
 8.  '^e:iue  enim    HOt  OUT  fcliias  the  feruaiits  of  it.  Whereas  hce  fiith,  that  irnqnttte  is 
 'S!!^^.^'^^''  '*'^^/»  ^^^  meanah  it  of:he  guilt  thereof,  whichceaOeih  in 
 tu-veifuperiora    chc  regenerate  by  the  forgiucnelTeofiheirlinneSjbutothcrcwifchcC 
 j^f?/™"''!^./ ''»^^^  ^»«i.ro/>  affirming  the  lame,  that 
 
 snfirioraf-iperio.  s  ttt^anin't^siitjinvSj  that  the  flefh  /nfieth  agah/fi  the  Jpint,  alhettit 
 r'iSSer!-''^  ^^  »»<7//«/ftfr^^/(?  onercome.  He  laith,  that  the  inicjuitie  beetng  taken  <*- 
 awjivincerenon  Way,  there  rcmatneth  an  in^rntitie,  bul  not  takino  tnjirmttieiw  that 
 hr,7f!a<tt.r»e-  ^^^^^  ^5  ^'  ^^fhsp  doth,  f  Of  a  mectcwea^enejfff:  but  tor  that  that  hec 
 rit.c^remf.id.t.[\inikUc clfcwherc expoundeth  it,  when hee faith,  that '' ignorance 
 '^^ infirmtaTvt-  '^^d infirm f tie  are  the  vices  which  do  hinder  the  wtll,  that  it  mot*eth  not 
 ti<t  fim,  quxim.^  to  doe  good,  orto  abfiainefrom  eHill\  which  hce  calleth  elle  where '  the 
 He  mli^ur^i  ^  penalties  ofeueriefoule  of  man.  Whereby  it  appcareth,  that  by  /«/5"r- 
 mtdlT'^^t'  ^'''^  ^'^^  lucanech  that  vitioufnefTe  and  corruption  of  mans  nature, 
 wSr/v'zLi.  which  enfued  of  the  firrtfinne,  whereby  it  is  difabled  to  the  doing 
 ctTs'^oijf  Jec-°^  S°°^  ^"^  forbearing  of  euill,  which  in  partis  cured  in  regenera- 
 tintimim^duo  tion,but  yet  in  part  hee  faith  js  remaining  flill.  Thus  Af.^/^op  wee 
 faX&diffifu7S^^'^^^^^^^  thcbeftmifi  hecan  with  words,  bccaufeinmatccrhee 
 tM.  '  can  hghtvpon  nothing  to  ferue  his  turne. 
 
 8.  W.  Bishop. 
 
 Aag.EpiR.ir.  M.  Perki  ns  4  reafon  is  taken  from  the  record  of  the  ancient  Chnrch : 
 
 Charitieinfome  is  more,  infomelcde,  in  fome  none,  the  highe(t 
 degree  of  all  which  cannot  bee  increafed,  is  in  none,  as  long  as  a 
 man  hues  vpon  earth :  &  as  long  as  it  may  be  increafed,  that  which 
 islelfcthen  itftiould  be,  is  in  fault:  by  whichfauhit  is,  that  there 
 is  noiuft  man  vpon  earth,  that  doth  good  and  (inneth  not,&c.  For 
 which  alfo  though  wc  profic  ncner  fo  much,  it  iS  necellarie  for  vs  to 
 fay.Forgiuc  vs  our  debts,  thoug  all  our  worft  deedes  and  thoughts 
 bealreadieforgtuen  in  Bapcifme,  Arifwer.  That  heere  is  neuer  x 
 tvord  touching  concttpifcence J  or  toprooue  Originall  finne  to  remaine  afi- 
 
 ter 
 
ofOrigimUfmne  after  Bdftifmcj.  2 1 7 
 
 ter  Baptifme^nhtch  is  in  queflttn'.ifm  onelj  that  the  beji  men  for  want 
 ofperfc^  chanty, do  oftenjmneveniallji^vhtch  wegraHnt, 
 
 R.  Abbot. 
 
 S.  /4/4/fiHCihhj  thit*  per fe^ charity  which  cm  now  mo  further*  ^"gi'ft-T.pifl. 
 i>etncreafed.,ii  <» nomanfo loMgOdhe  lineth here. And  fo/enga4  tt  may  iharr^qu^* iam 
 i>eincrea[ed,{i\\.\\  hc,ftirely  that  that  it  isle(]e  then  tr/h^/9  ^e,  E  x  v  r  '•«"'  Fo^<^  "ugeri. 
 Tio  'Est  ..u  by  reafon  of  fame  vice  ^corrupt  ion.de fAhlt .  AI.  Bifhop  ^i'^- t'','^at 'fi  i">twZ- 
 fv\erc  rh  ,th  3  r  here  is  nener  a  word  ofconcMfifceMce^  or  to  prone  Ortgi-  nt:t]»am.i:u  ,i«t? 
 nail  finne  to  rematne  after  B  apt  ijme.  Br  tit  hchadmcanthoneftIy,he/;!'7^'/i)j'^;iS'^'' 
 fhouldhnuc  cold  v5  wha:  ism'"antbytliar'Z//r/«w  callitf/Vf  or^/<?-  r»ims tji quhm 
 mtP},ox[tatnepT  corruptton^^oiaefaMit^ox  m  thcle.  Ifithce  not  vn- 
 dcrllocdofco«f«^//rf«c^and  the  continuing blotand  ffaineofO' 
 rjojnali  finne.he  (houldhauctol  ]  vs  what  wcare  orherwifctovn- 
 dcrlland  by  icBut  he  could  dcuife  nothing  clfe  wbicrcofto  vnder- 
 rtjf.d  It,  and  therefore  is  content  with  a  very  homely  and  beggarly 
 fhift  to  palTc  it  ouer^  that forfoorh  (here  is noth'n<^  faid  ofconctiptf- 
 t<f?;ctf,vvhen  yet  that  that  is  faid  cannot  bee  meant  of  any  thing  cllc. 
 And  chat  it  is  l'omeir,t,S,Afifi in  himfclFc  plainly  confirmeth  vnto 
 vs  by  the  like  fcntcncc  in  another  place. ''  Iftn  Abel(f3\th  hc')(herehDe>u.c^gfa. 
 were  nherem  th^loue  of  Godnitght  and  ought  to  he  increafed^  that  th.ir  "Ji'l,jio  cbLitas 
 )»as  tog  Itttle  ^exvitto  erat^  was  by  reafon  of  fame  vice  or  corruption.  ^'""i'"'c  ca^ 
 AndthishcDicwcthrohc  t'r.c  lame  that  the  Apoftlc  fpeakcth  ofl^rJ"!!^^"^ 
 
 ^en, 
 
 I  v,'hcnhc  [mU  Let  not /in*Te  raf(jnei»  your  mortalt  bodies^  (j;c.  This  ii'^cquui mnus  e- 
 nnc  he  tearmctlj  vtiium,  and  (a'.th:  '^  By  thu  vice  or  corrumton  the  c  ex ho:v;tw 
 eye  u  cafl  whuher  tt  ou-rht  not  to  be. and  if  it  oo  forirard  and  preuAile,  '»'"'«'•  'f  '^'- 
 Adultery isrorr.miued.  A^zan.ehe  adoctn,  HocpecCAtum^  td ejt  Jjunc qu, Kno^'onit, 
 vittojA  ajftElionij  appcttfum.tjuima^naex  parte  fren^irunt  (^c    This 
 Jin*te,  that  is  to  fay  ^  thi^  lufi  of  V:tiotu  uffeVtion^theywhobauefr  the 
 moft pan  bridled  h:.uedefe*ucd  to  becallediufl   And  thus  very  often 
 \^zc:^\\v^.\\ coyicupifcenre avice .diwA  the  motions  thereof  vtces^^i  be- 
 fore was  faid. Now  in  tlie  place  cir<rd.  S.-^a/?/«  addeth,astoiiching 
 the  c  fF:(fl  of  this  vice:  "^  By  reafon  of  which  vice  there  is  not  a  lujl  man 
 vponearih,th.:tdothgoodand:inneth  not.  Byrc.foncfxvhich  vice  »o  a  IT/./;?. :  p.Ev 
 mayiltuino  pjallbeiulhfied  orfoUKditt^m  thefifht  of  God   Dyreal)n""y'"y  "'-'^ 
 
 r     I      I    ^  ^  I  '  .s         -'  '  uij.ui  fuftrxtr- 
 
 vfvffhich  Vice-,  tfxxefuywte  h^uenofinneyVpeedtceiue  ourfelues(*rc.rivt,c-c.Exr,u» 
 
 Which  two  lacccr  ciaufw  yJ/.^//&^p  ycry  ircchcrouny  and  ^^^'^)- ^TZ7f^ 
 
 hacti 
 
■215  oforigtmlljtnm  after  BaptifmL^* 
 
 hath  left  out:  bccaufc  he  faw  them  wholy  contrary  to  all  that  hee 
 faith.Forifby  reafonofthis  rice  of  concupifccncc,wcc cannot  fay 
 ihatwehaticno  finne,thcnic  mufi  needs  follow  that  cone  upil- 
 cencc  is  truly  /?«.  Jf  by  reafon  of  this  vice^ftomanliuing  ^a/ he  found 
 i«/?  in  theftght  ofGoa,thz  this  i/<Ctf,that  is  to  [zy ^concuptfcence^xs  fm^ 
 bccaufc  nothing  hindreth  a  man  from  being  iuft  in  the  fight  of 
 Godbuconcly  finnc.  And  this  takcth  away  the  other  part  of  his 
 anfwerjth  JR  S.Aujfitne  onejy  faith,  that  thehefi  men  for  want  ofper- 
 fe^  charttj  doi  ofienfinne  venially.  For  by  th  eir  do6trinc,  vemall  (int 
 hinder  not  a  man  from  being  iuft  in  the  fight  of  God  ,  whereas  the 
 v/^Ttfof  which  S.v^«/?/»fpcaketh,isfuchas  hindcrcthiuflice,fothat 
 by  reafon  thereof  no  man  liuing  (hall  be  found  luft  in  the  figbt  of 
 God.-^.  Psrkjnt therefore  rightly  alledgcd  this  place,  toprouc 
 that  concupifcencc  is  /5)»»^,and  M.Bijhop  in  anfwering  it,  ihewcth 
 himfclfeaman  of  wretched  andcuilconfcicnce,who  being  fofhuc 
 in  with  the  truth,as  that  he  knew  not  which  way  torcfift,yet  wold 
 rather  by  falfhood  and  collufion  fhiftitoff,  then  renounce  rhe  cr- 
 iors,tothe  maintenance  whereof  he  hath  wickedly  fold  himfelfe. 
 
 <?.  W.  B  I  SHOP. 
 M.Perkins  haning  thuA flronglj  {asyoufee)fortif.edhii  poftrtoM 
 with  that  oKefentcnceofS.Augudinclrvhfchh^th  alfoK0ihingforhis 
 furpofe)  infteedeofalUntiquitie  :  confeffeth  ingemoujIy^ihatS^  Au- 1 
 ^wWivit in fmdry places denteth  ceficupifccHcete  l^eftnneihut  expounds 
 him  to  meane^  that  it  is  notfinne  in  thatperfm^  bnt  tn  itfelfe  i  vfhich  is 
 already  confuted:  for  finne that  is  an  accident ^and fo  properly  inherent 
 in  hii  ffihie^yCannot  he  at  all^  iftt  be  not  tnfome  perf(^n  andthejinne  of 
 the  fame  per fon.  But  if  the  Protectant  Reader  deftre  to  bee  wellafftited 
 ofS.  Awoiidincs  opinion  in  this  point:  let  him  feevrh^t  their  Patriarch 
 
 Lib.}Jnait.cap  lohn  Q3\\i\nfaithoftt:vi>herethHsbewriteth:  Neither  is  ic  needful! 
 
 5.mim.K>.  lo  labour  much  in  fearchingout  what  the  old  Writers  thcught  of 
 this  pointiwhenone  y^ugu/line  miy  ferue  theturn:  who  with  great 
 diligence  hath  faitfjfully  coUcdled  together  all  theirfentences.  Let 
 the  readers  therfore  take  out  of  him  ,if  they  defire  to  hauc  any  cer- 
 tain ty  of  the  indgemcnt  of  antiquity.  Hitherto  fomervhat  honefiliti 
 fVhat  folhrveth'MoTCOua  between?  him  and  vs,  there  is  this  diflFc- 
 rencc:  that  hectrucly  darei  not  call  the  difeafc  of  concupifcencc  a 
 linncbut  to  cxprcfle  if,is  content  to  vfc  the  word  of  infirmity,  then 
 
OfOriginnUflnne  after  Baptifme.  2  i  9 
 
 loc  doth  he  fay,  thatit  ismadcfinne,  when  the  a(f^ofourconf(nc 
 doth  ioync  with  it.  But  wchold  that  very  thing  to  be  finne,wherc« 
 with  a  man  is  in  any  fort  tickled.  Obferuefirj},  goad  Reader,  that  S. 
 Augullincs  «ptnio»  with  htm  earieth  the  crc^tt  of  all  antiquity.  Which 
 is  the  cmfe  that  I  cite  htm  more  often  agatnjl  th-r».Secondlyjthat  he  is 
 flai/jf  on  oar  (ide:teacbing  concuptfcentce  vot  to  beji»ne,vitle^'e  we  do  cortm 
 [em  vnto  it.Lafllj  learn  to  mijltke  the  kltnd  hldnejfe  offuch  M^Hersi 
 tvhfi  haningfo  highly  commendedS  h\.\gn{\'mcs  ittdgcment  in  this  very 
 matter , and  adutfedall  men  to  follow  it ,  doth  notwtthfiandmgfiie  fro^ 
 ithi'9tfelfe  :  prefumingthatfomeiro»ldl'cfofjallon''m[tedas  not  toe. 
 fpie  him,  or  elfe  content  to  relie  more  vpon  his  o;iely  credit, then  vpon  the 
 anthority  of  all  the  aHncteyjt  Fathers.  For  atafl  of  rvhofe  confent  xvitfj 
 S,  Auguftinc  in  this  ejtte^ionj xvtll heerepttt  thefemences  offomeferVy 
 phat  Ineede  not  hereafter  ret»rne  to  rehear fe  them. 
 
 S.ChrjfofiomefdihhjPaiWcns  be  notfinnesof  thcmfclues,  hiitihe  j^^^,7„  ,.^   vj 
 vnbridicdcxccirc  of  them  doth  make  fins.  And  that  I  may  for  ex-  adxan. 
 ample  fake  touch  one  ofth°m:Concupifccncc  is  not  afinnc  ;  but 
 whcnpaflfingmcafureitbreakeshisboundsjthenlccit  is  adultery; 
 not  in  regard  of  concupifcencc,  but  in  rcfpcd  of  the  cxcdTiue  and 
 vnlawfull  riot  of  it. 
 
 S.Bcrnard(ir^flW  /T/.Pcrkins  often  citeth  again/}  vs  and  there  fore  serm.dcfex, 
 mayfometimes  bf  alle^gedfor  vs^jhath  thefe  words:  S in  is  ai  the  dore,  f"^'-" 
 but  if  thou  doc  not  openit,  it  will  not  enter  in:  luftticklcih  at  the 
 heart;  but  vnlclk  thou  willintly  yccld  vnto  it,  it  Iball  doe  thee  no 
 hurt:  withhold  thyconfcntjand  itpreuajkthnor. 
 
 S.Ayg.  andS.C\r')\\,haffe bene  cited  already, S.  Hier. andS. Greg, 
 fhall  be  hereafter:  who  with  the  coup jfion  of  Cz\mn,  mayferueffiffict- 
 entlyto  ^rotte^that  approved  anticjuity  ts  wholjfor  vs.  And  if  any  de fire  to 
 ^orv  the  founder  of  our  aduer furies  DoHrine  in  this  point,  let  htm  read 
 the6^  here fte  recorded  by  that  ancient  and  holy  Bifhop  Epiphanius: 
 where  he  req^t^reth  one  Frodusanoldrotten  fe^lary  to  haue  taught^ 
 thatjinnes  are  not  taken  away  in  Baptifme^but  are  onely  conered^which 
 is  Oi  much  to  fay  ^  ui  fwne  remainethfiiUtn  the  per  fori  regenerate  ^but  w 
 ttot  imputed  to  him.  JVloich  is  iufi  M.PcTk'mSyand  our  Prote/lants  po^- 
 tton. 
 
 R.  Abbot. 
 
 liM.PerkinshzA  no  better  fortified  his  pofitions,  then  M.BipJop 
 doth  his  anfwcrsjhe  {houid  with  vshauc  biiTholdcnfortoowcakc 
 
 P  a  man 
 
2  2  o  OfOrigimllflnne  after  Bapifmc^. 
 
 a  man  to  meddle  in  conttouerfiesot  diuinicy.Butas  T'erUtllUn  faid, 
 that  *  tt  is  no  where  more  eafte  thrining  the  in  the  camp  ofrebelf^here 
 »7ertu!.cUpr4-  to  be  o»l/,ii  to  i^e  iff  j>ay\{o  may  wc  fay,that  it  is  no  where  more  cafic 
 fI!&!^f^ofi^t!ur  writing  then  amongft  hcrcticksand  rebels  againft  the truthjWhcte 
 ljuammcajiui  •  g   „jjy  jj  fufficicttt  to  commend  a  man*,  it  is  no  matter  how 
 
 »^^»tf/fpm»f«rior  what  hcc  write.  Such  a  writer  is  M.  B/jhop:  a  bad  one,  God 
 ''^'  knowes.'but  wc  can  look  for  no  better  ot  him  then  the  matter  wil 
 
 afFoord  him.  He  faich,  that  M.Perkins  had  but  one  fcntcncc  of  S. 
 ^«j?/»tf  for  the  maintenance  of  his  pofition,  and  that  nothing  foe 
 his  purpofc:butM.P«r/^"«-^hathal!cdgcd  more  then  he  hath  an- 
 fwered,anditfccmeth,  that  that  one  fentcncc  was  to  the  purpofe, 
 which  he  could  nooihcrwifefliiftoffjbutby  Icud  diflfembling  and 
 conccahng  of  that,  wherein  S.  j^nfiine  with  raainc  ftreame  doth 
 runneagainfthico.  Againchetelleth  vs/that  M^Per^ins  confefeth 
 ingenuoftjlj ,  that  S.  Augufime  in  fandrji places  den'teth  concupifcenc* 
 ro^*y/«,andweconfeflcas  much^and  expounds.  ^«/?»«'-fmeaoiHg 
 z^}[itAoih,i\\iiitisnotfinne  totheperfony  not  that  in  it  fcHc  it  is  not  J 
 ,  Rnne.  Bftt  this^^  dith^is a/ready  confttted,  and  we  fay  that  his  ima- 
 gined confutation  is  already  rcconfuted.  But  he  giuethvsareafon 
 why  it  cannot  be  fo.  For  ftnne  that  is  an  accident  ^and  fo  properly  in^ 
 herent  in  hisffti>fe^,canKot  Be  at  alUfit  be  not  in  fomeperfon^cfr  the  fin. 
 tf  the  fame  per f on.  And  we  anfwer  him  by  S.  AuJiinet  that  it  '\%[mne 
 in  the  pcrfon,  and /^tfy/>^«*<?/V^^;><fr/o'*  by  inherent  qaslity  and  dif- 
 pofition,  but  it  is  not  thefmne  oftheperfon  by  account  of  guilt  and 
 imputation,  For  the  approouingwher eof  A/.  P^ri^wallcdged  two 
 places  out  of  y#//7?/»^,  which /!</■.  i5/)!&ophoncftly  paifcihouer,  as  if 
 hee  had  notfcenc  them_,but  they  will  mccte  with  him  againe  anon, 
 Inthemeanetimc  hcbringcth  vsinourP^^>'i4?'i(;^,ashccallcthhim, 
 lohn  Calnin jxe^ernnj^  his  Readcts  to  S.^«f?^«,io  know  by  him  the 
 iudgcmentofantiquity,conccrningthis  matter  of  tonciipifcencc» 
 Where  1 3nfwcrehi.in,t^at  we  honour  C<z/«r»indeede  as  a  lingular 
 inrtrumentof  Godjfor  the  refioring  ofthe  Ijght  of  his  truth,  and 
 ouerthrowing  of  the  throne  ofthe  purple  vvhoorc  of  Rome,  but 
 wemakehimnopatriarch,  wee  follow  him  no  further  then  he  ap- 
 prooueth  vntovs,  that  he  is  a  follower  olChrift:  wee_^tie  not  our 
 felusstohim,  butvfeour  liberty  to  djiTcrttfrom  him,  and  to  ccn- 
 fure  him  where  hce  hath  gone  awry.  But  M.  Bifjop  znd  his  fcl- 
 lowes  hauc  their  Patriarch indeede,  to  whom  they  bindethem- 
 
 fdues 
 
OfOriginaUjtnm  after  Ba^tifmt^.  2  2  I 
 
 fcluei,  Antichrirt  thcman  of  finnc,  thecncmicof  Chfift,  whofe 
 dirt  they  mud  bcc  content  to  cate,  and  to  brookc  all  the  filth  ot  his 
 abhominations,  and  *  though  bee  leadethemtohell^  jetnoman  may  \apx!^^ 
 dure  fsj/vnto  him,  Str  why  doe yec fo  ?  Well,  Calmn  faith,  that  At*' 
 jiint  hath  diligently  gathered  the  iudgemcnt  of  aniiquitic ,  and 
 what  then  ?  forfooth  hcc  faith  further  thus ;  that  b  hetwetne  Aujltnt  hCafu^n.rH^itM. 
 and  vt  there  may  feeme  to  bee  thu  differ ef^-e,  that  h^  dares  not  call  the 
 dtfeafe  $f  cancupifcence  by  the  nameoffinne ;  bm  we  holdit  to  bee  afmm 
 that  A  man  is  tickled  wtth  any^lujl  or  defire  againfi  the  law  of  God. 
 Whctcupon  Ad.  Bi/hop  giueth  his  Reader  thefc  obfcruations  ;  firft 
 that  S.  Aufiines  opinion  carieth  with  Caluin  the  credite  ofallantitjuity, 
 which  is  the  cattfe,  fiith  hee,  that  Ictte  him  more  often  againfi  them  ; 
 which  indecdc  hcc  hath  full  clerkly  and  profoundly  done,  (o  as  that 
 J  prefumc,  I  may  afliirc  the  Reader  that  hcc  hath  fcarfcly  euetrcad 
 ouer  one  bookcof  his.  '  Secondly  ^  faith  he,  that  he  is  ^^t/y  one  onrfde: 
 but  therein  hccrcckoncth  before  his  ho(!  ;  for  Caluin  fanh  to  the  j^^ , ,  .^  ^ 
 contrn'iCythit"  Aufiinedijfereth  not  fo  much  from  oftr  dt^rine,  as  in 
 Ptew  heefeemeth  to  doe,  and  that  hee  varieth  bm  Itttle  from  our  opinton, 
 Laflly^  faith  hcc_,  learnef  n-)'\^\\iCthebltndboldnef[eof  juch  mafiers. 
 But  It  Caluin  wcrcblind,alaflc  for  poorc  iT</,^i/^<>p,\vhat  can  he  fee? 
 and  yec  though  bee  can  fee  but  little,  hcc  is  as  bold  as  blind  bayard, 
 and  doubteth  not  to  vilific  him,  to  whom  he  might  verie  well  be  a 
 fcholleryct  many  yecres.  Caluin  iuftliccommcndcth  y/«/?/«/iudg- 
 nficnt,andaduiftthall  men  to  follow  it,  andin  fiibftance  flieth  not 
 fromichimfclfe,  though  in  ctrmcs  hee  fomewhat  diftcr.  Neither 
 did  hee  prefumc  vponj^d//<7»'»?/rJ  not  to  bee  rfpicd,  knowing  well 
 that  the  whole  rabble  of  the  courtof  Antichrifl,  would  vfc  their 
 decpeft  wits  for  the  fifcing  of  that  hre  fhould  write,  but  in  the  con- 
 fciencc  of  inrcgritic  and  faichfulnc flc,he  dcfpifcd  all  their  barkings 
 andmalitiousfurie,  and  with  the  inuincible&ccld  of  truth  beareth 
 otFall  thcpoifoned  dattsofrhcir  repioches.  Hcencucrtaughtmen 
 to  rely  vponhisanthoririe,  but  by  authorjcy  of  the.  word  of  God 
 and  tcftimonic  of  the  auncicnt  Church,  l}e  laboured  tocrtablifli  the 
 faith  of  Chrirt,  yetmaking  menwitneffcsonely ,  potauthouis  or 
 didlatorsofihe  truth, and  therefore  not  drubcingcoccndirc  them, 
 where  they  fwarucfrom  the  aurlioritie  of  the  word  of  truth.  But 
 now  becaufe.'T/.  Bi^^op  willpcrfwadc  vs,  that 5.  Anjfine'is  wholiy 
 on  their  part,  Ictvs  fomewhat  more  at  large  examine  his  opinion 
 
 p  2  and 
 
22  2  ofOriginaUJinne  after  Baptijmcj, 
 
 and  iudgcmcntinthis  bchalfe.  Which  although  it  may  bee  fuffici- 
 
 cmly  perceiucd  by  thole  things  that  haue  becne  fcattcringlie  allcd- 
 
 g(;d  already,  yet  fully  to  rcmouc  this  cauill,  let  vs  here  lay  together 
 
 what  (hall  be  found  ncctflaiie  for  the  clearing  thereof.  And  firft,wc 
 
 are  toobfeiue,  th.it  (tnne  is  confiJered  two  manner  of  waics ;  one 
 
 GaL^iy.***'      Way  as  it  is  oppofed  to  right eofi[ne(Je  j  another  way  as  it  is  oppofed 
 
 c  ^HgHfixont.    xoforffiHettejJe  of  pus. '  Sinne  propei  ly  taken,  as  eucrie  mans  vnder- 
 
 u.['JJf.i'mcut  ftandfiig  giucth him,is oppofite lo righteeuf>ie([e,zn6 fo whatfocuer 
 
 inquiubaptifma  j^  rontfaric  to  riehteoufneflc  ,is /J^wtf.  Thus  haue  we  before  dcfcri- 
 
 iW«/ge«rw.»/,«- bed  the  nature  of /i«w,  and  according  to  this  delcription  concuptf. 
 
 (xtomm msau-  •    ^j  g  regenerate,  beeing  ^  contrary  to  righteouiheflc  is  finne^ 
 
 ferrc  cnmina  fed  O        .    .     '       -       P  n  i  i   -    i  l  •  r     -n 
 
 radereMommum  neither  eucf  camc  u  into  S.  Atifimes  hesrt  to  thinkeocherwilc.  But 
 S2l;i'S  ^f  conridercthyf«»tf  in  the  proper  effi-a  o'^fmne,  as  it  maketh ^«//r;, 
 ne.mt!ir,qnafira-  fo  that  whatfoeucr  is/<?rf^'«^*J  is  woJinne^hcQZwkforgiueneffe  taketh 
 £^SS.  awaythe^»//rtf/y7««tf.  5o  long  as  thc^«f/;  remainerh,  though  the 
 crefinKt  itlrum  thino  bec  pa^  and  gone,  wheroT  or  whereby  ihe  man  is  gutltyy  ycc 
 'itnuplTcl  he  vnderftandech  K^cfwne  to  rcmainc  ftilL  Jf  the^«///  bee  taken  a- 
 tiipifi.Lb.i.ca.i^.  way,  though  thethingftill  continue  the  fame,  by  which  the  man 
 ItZTfiu^ilt  htclmc  gHilty.yti  hce'takcch  it  not  to  bee  in  the  nstureof//««#,  be- 
 inpcccatumTion  ^aufc  the  mt\ircofp»»f  U  to  vctdkgmlty.  The  occafion  of  which 
 TjidZp.76.u  confttuaion  was  giuen  him  by  the  Pelagian  here tickes,^  the  prcdc- 
 '-'  r-'^^i'-f^"'^-  cellour 
 
 ttirtnChriJt»,cum         . 
 remiffionem acci-   nail  lini 
 
 punt  frorf,u  om.  j{^  _  rcPencratc,  as  we  doc,  tooke  occafion  to  cauill  iigainft  him.rhat 
 
 mum  pecciitorum  5?     ,     ,  -        i    i  •  rr        £    ]\  r  \        J  i 
 
 ■vufi'.neceijc  efiy  hcc"  fat  dy  that  hAptifme  dtdnot  gtue  remtlJion  of  all  Jitinet,  neither  dt  A 
 f  '"'■*/'«  '^""»     take  a-^ay  faults,  hut  ovcly  (haue  them,  Co  as  that  the  rootes  were  [iill 
 
 hiatus  ucet  manen-  '    '^  J  >  t        .r  n       ij  o      a    a         \ 
 
 tis  adhuc  concu-  flicking,  from  whence  other  jmnes  \houldgror9  agnine.  6 .  uSHjttne  the 
 {fr^^t^'«™s  bctrerto'cleare  this  matter  to  popular  ynderHanding  ,  affi.mcth, 
 Konmpute:ur.  that  buptifme  doth  take  away  mfttine,  becaule  that  albtit  concuptf- 
 J;^;;,:^;;^;*^^^^  not  remalnein  the 
 
 »M«f««o«/>9//}?t  nature  of//«w,  becauiethe  j«i/;thereof  in  baptifme  was  remit- 
 J;?^«;Zm'red.  ^  Itisforginen,  faith hee,  notfoMthattt  is  not,  bmfoasthat 
 t.t>nenmr.:et,et  it  ii  not  tm^Htedforftnne .  &  In  the  regenerate,  vphenthcy  receiue  f.r* 
 'f^^!^^Ji^:S^Hen4eofaniheirfinnes,thegmlt  of  thus  conettpifcence,  thotigh 
 
 'aLiTqZSrl^iittitur  reatiti  aufeKnr.  Hoc  efi  enim  non  hahtre  pcccatim,  »o»  e([e  reum  pecuti.  mm  ft  quifqitam 
 ■v-bt  zrt^ia  fcmlt  ndultemtx  etiarn  f,  mnq»,m  deiMcps  facial  reus  c(l  sdulterii  donee  re:>tu<  ipfw  indulgentia  retnittt- 
 tt'r  Hzhet  erzo pe-citumMamuu  tllud  qitodadrnfic  iam  notfit, quia  cam  tempore  qi^efa£lum eftfr^uj^U&c.Matient 
 tTglyecc.7ra)7rJlremittantur.  Scd quomoAomanent  Spr.tnta [ant mfi qni.t prKtewmm (tSi*, rumnt re«tH  f  SutU- 
 ^i'fiene  cmt  rarie^oteji  vt  ttum  iUnd  miteat  aiitifrtstmaC  rtntu. 
 
 -  v--;i— -'•  ccnoursofthePapilis,  who  when  hee  taught  againft  them  Ongi- 
 tuftncir^ft»,cnm     ,,  q^^^^^^^^  ^1^^  remainder  of  that  bjot  of  naturall  corruption  in 
 
OfOrigwallJtnKe  After  "Baptijmc^,  2  2  ^ 
 
 itfelfe  ft  til  continue, is  remitted  fo  as  that  it  n  not  imputedforfmne.For  |,  ri,jc,p^. 
 M  o^thoje  fins  rvhich  canvor  continue,  bec^ufe  when  they  are  dor.e  they  ^'opur  Umrutti- 
 are  p.:Ji  jet  the  guilt  fttllabideth^andexcept  it  be  pardoned^  (^^l^'^^^'^^'lZ)TnL'^urJlu- 
 foreuer:fo  the  nuilt  ofconcupi.cencervhen  it  is  pardoned Js  t^h^n  away.  ^t^ntKLtMiktutr. 
 though  ic  Iclrcabjdc.  Fornot  toh.tue fmne is ailon^ad  tojay,notto  ^<'^p/rf;./ii.:.£«,^ 
 gui/iieof/tnne.  He  tf'at  hath  committed  adultery^  thow^h  he  doe  it  no '"""^"""''7"*^ 
 rnore^ts  [fill  guilty  ttllhe  be  pardoned.  Therefore  hehath  bus  Jinne  fttll,  (,!mJedrf"tu''rU 
 th&uah  that  nhich  he  hath  commit  tednoiv  14  not  in  beincr.bei»ip^vptth  '■'^''^''  fof'-t'-i'^ 
 the  time  wherein  it  vf  at  done.  Such  [inner  therefore  rematne  except  they  sai^tifmo. 
 beforgmen  But  horvdoe  thsy  remaine  beiKgnors>pafi,  but  becaufe  the)  k 'Zn.'- 'V/»r'«w>« 
 arepafl  as  touching  thstr  aElvallbeing,butremaine  fttll  as  touchmgthe  ,:os  umbo!. 
 gntlt?  Euenfo,\A\th  hc^itmaywellbe^thatconcuptfcenceofthejiepjre-  ^^nV'^^'"'  f^ 
 matneth  fiill M  touching  the  aBuall  bem/T^bitt  yet  Of  touchini^  the  guilt  \'cap.\\.Re/itiu 
 isp.^li  afidvone  He  callcth  this  concupifcence  ^'' a  damnable  pollution  (fr  '•"' ^"'•■''■■'"'"" 
 vncleannes,  where^rtth  the  nature  of maa  ts  defiled^  andfo^xvhichit  is  tioned.mt/iu  cfl.- 
 condemned.  And  he  faith  thcTCLA,ih.n'notthe  euilltt  felfe,  but  th?  cT'dru^nm 
 guilt  th^t  ifgatheredthereof  ts  t^ken  aw^y  in  baptifme;  that  this  ftnne  m  c>.ntrjuUtH. 
 ts  k  dead, 04  touching  the  omit  wherein  it  held  vr.  that '  the  qmilt  ther   ft^*!  "^"^  f'^I. 
 of  rvhich  rve  haue  dravene  by generation,is  pardoned  by  regeneration ^  CJ*  yii  p,-cc.tte,nii  <m- 
 therforencwit  isnotfinne,  Tnus  u  heti  lultun  obic<^ccl  to  him,thkt  'fm^VAdu'flr^' 
 goncttpifcencetvereenill.  then  the  habttfedlhouldbe  without  it,  he  tatx-  ctretrcnrimjimti 
 fwcrcth,th  J  t  "^  the  baptifed  is  voided  of  all  ftnne, not  of  all  euid  TVhich  StS!" "'"' 
 faith  \\c^if  more  flaine^r  (pokenthus.  He  is  voide  of  the  ouilt  ofalleutl,  n  Jdi.Ub.i.KoH 
 not  ofallthat  ts ^«n/,affirming  rhe^«i//  oncly  to  be  t jk'*!)  away,buc  'pea^.^LaJium 
 thatr^f  r«///tnat  before  made  him  ^«//n',rrmainechftiIl.Thcrcforc  lu^fnunu,  & 
 he  faith,  that "  concupifcence  is  not  called  ftnne  .^in  fuch  manntr  as  ftnne  ZZu  r"!!tr*"'p> 
 ntaketh  i^uiltie^QC2i\i\c  the  guilt  thtreoftsreleafed  in  ihe  Sacrament  C'crofoute  umtf 
 ofre^eneration.  The  places  are  mfinitc.u  herein  hcc  fpcaketh  to  the  oo-pectat.  mcr. 
 fame  eff.c^,  that"  the /aw  of  ftnne.  the  bond  of  the  guilt  thereof  be  &rirm^.i:h.i. 
 ingloo'ed,  con:tnuethfttll:  that  ^  the /aw  of  concupifcence  tsjiill  abt-  ^f^^^flp^turor'n- 
 ding,  but  the  iruilt  there  fis  releafcd  :  tliat  '^  God  hea/etb  the  corrupt!  ""  ■^,"*"  •  ■""*' 
 on  of  man,  from  the  gutlt  forthvcithy  butfrom'the  tnftrmtty  by  litt/e  ^{i.,,{,Ji,.i.c(tp. 
 ani  litle  •  that '  the  /arv  offtn  is  remitted  and  pardoned  in  b.ipitp^e,but  .'^  ■<i^ntn:c  ipfi 
 not  ended:  thoiV  the  vices  of  cnncu^ijcence  are  cured  by  ih;  grace  of ,, ^te,tii^tin>fc{- 
 Chriftjhat  they  holdvsnot  in  otn't,  but  that  chcyrcnninc  for  vs  "'!;■"■•     ,    .,, 
 to  fight  With  and  conquer,  and  Lift  of  all^  to  bee  perfectly  healed:  i.s-.nr.-u,  nur* 
 
 i.tf.Trnirart  piut!ittim.  rlbU.  T^-onttiXttr  in  Brpitpn.-'U  lex  pfcc.f.i,  non  finiur.  {Ihtd.lih.'i.  (fp.^.l-'itit  tit  curMnUtr, 
 fTMi  i/T  rtMu  nan  t;>u.int ,dtinit  v:  con/iu'lu  n  «  vinavft:f^lrtmo  V.  omm  txwte  f.vuui  n.-tUa  omntm  rem.tftMU. 
 
 P    2  not 
 
224  OfOriginaUJlnne  after  BAftifme, 
 
 vottohe at AU^^\\\ht2iim^y^on  this,  that  there  is  ftill  remaining, 
 the  fame  thing  that  Cvas  before,  the  W  <»//?«  before,  the  Uwoffm 
 ftill'  eui!lh^^o\c,eutll^\\\\aviceor  corru^tton  bcforCj^*  vtce  and  cot' 
 *r«^^/tf«ftill,onclythc^«r/ftakcnaway,and>hrbyoncly  denied  to 
 bc/;».Now  in  this  we  contend  not  vith  v/«/?/«,r.or  v/»^««withvs: 
 t  c<)«tr.i«'»<s«7»i.       A^  )j  p^^iy  accord  with  him.thar  concupifccncc  in  the  re^cne- 
 
 2.?ij>»  eede  mo-  .'  /..  i  iis  ;i  ru 
 
 djitppesutw  fee  r 3 fc  IS  Hof //«'?*, as //>?«*  I mportcth  and  irnj.li'"  li  j^w//,  t>eci,ufe  the 
 "^^.f'/"^'^ '«■«■«/// thercofis remitted jn-i  pardoned.  Buc  fctting  afidc  the  re- 
 *r/*  r,«»«» /j^w^«^  fpe(5t of^»</f ,and  conhdci ing  (t^jfte  as  it  i s  oppohtc  to  » i ghic culn es, 
 f^cta^&quoire.  (Joth  he  in  that  refuel  acquit  c^»cnpifce»ceUon\  the  condition  of 
 botnmtnrad  (ir>fie  i^o  vzxWj  :  for  bc  acknov\  Icdgein,  thai ^  thoftgh  it  Pcmtcal- 
 vCom'.iui,*'^.  iedfrnrein  th'^tfort,as  th^t  it  makcth guilty,  rer  ic  is  cilkdftJ»eyfor 
 hb  5  cap.  i.fiipr.  that  by  rehellmg  t:  labour eih to  draip  vs  mto  gntlt  And  vvhen  Ifthan 
 xS^ecrd.m^rt^th'^  Pelagian  tooke  held ofthat  that  he  l3ii^,'har  comu^t^^cence  and 
 jemiiZb.i.caf  ■irebelltonof  the  He(}}  ,\rai  tu/iljlatd  as  a  fn»t^mcnt  Vfon  tbs  c^tfobeiii. 
 fupelSpermp^.  ^^^'^  of  man,  aiid  bctf  upon  a  gucd  f  hat  then  st  v'^sno  eui/,bm  rather 
 turn.  athtngto  be  commeded  as  Gods  feruam  for  reHengevpon  htmth^tbad 
 
 InpTZ^'ca.r,'  decerned  It,  to  refutehiscolki^ion,  anfwcreth,  thatit  is  notoncly 
 Ttaaum  lUud  ffjg  pu^ifhwent offmne.QX  the caufeoffinMe.hut.  ai fo  very  ftnKe jt  reJtc, 
 &tiSiume/i,  ^  ^ becaufe there ts tn ft arebetiton agaiKjt the IriW  ofthemtnd,M\amci' 
 wnimpn'Mw.  ^q^^  jJ^jj  vainclv  hc  inferred,  \k\ncaKcttftf^Cir,ce becaufe  n  ivasapu- 
 %Contr.]u'i.'ti'.u.  fiipoment  voastobe  cowmended.  Where  to  lay  that  i.  Aufitn  takcthy5>» 
 i.§luiamoniM  vnpropedy-as  Ai  Btpjop  doth.isto  make  him  to  fpc ak  veryablurd- 
 
 tlti.eo  ream  quo         .V     •         ^\.  i  r  i  \       r        \        \    t,  t> 
 
 »oste>icb'.t,<^d<f  ly  irwc  conndcnneoccanonwncrcnponheipcjke.h.iiuttoijicw, 
 necjipidurxpcr-  ^^ig^i  concHvifcetJce  ihov^o^  intefpf  (5to{V«//r  it  be  not^^.ycr  other- 
 
 feU^'me  [anetttr,  ,  r      x  »i  i  t         i  /^        ^ 
 
 rehe'iat&M.r.  wiie  u  js  truIy  fo,  hc  cslieth  if  in  rhe  r(<.-e  x^t'itc''  a  pardoned (tn^efm 
 '"oTwrtt  6-  r.  conquered  &  deflr«ycd\  ^  a  fin  forgmen, covered, no:  imputed :  ?. nd  out 
 cap.'.f.Vinum,  o\  S .  Apibrofe^  ddfiid  fn  ,bec.AU'e(  i.ink\\\i)7t  t-s  dead  as  touching  tht 
 Vf'M^um^'^'''""  i^*'^^  vi>ber:w  it  held  vs,(*r  being  dead  yet  rt  bclUxh  vniil  by  nccomp/tfh* 
 b  Oemj.t.dr  co-  me^-t  of  burial  it  be  healed  So  t<"t  n  as  toucii!'  ^v  ^^''t  u  is  conquered, 
 S^;^  Si;V-  <^f  ftf^7^'^  dc.id^and it  is  rot/«,but  bjrebeliionn  <hl  :iu€th,&  thcr- 
 centia.  in  it  is  triiely /?«.  A*'dihcretorc  dochhc  paint  itontcuen  iniherc- 
 
 'imil'ltnofrat;."'^^^^''^^^^'^^'^^^^^'^'^^  ^^  |  laMi;  ly  lonuidtit  r^o 
 
 a  Di}mpt.&(o>}.\i^fittne  Hccallefhir  ^viceJh^ofvttiomaWeSi.onhvitious  concupip. 
 
 l:b.XMp.-9.l>l  c'  r  1        1  t  C 
 
 he  morbo.  Et  cap.  ccnce^  vitiBufnes  or  corrt<ptton^7ix\<Sv^\\n  ciotb  viriace,Qtn.c,  coirupt 
 xKFbtejlni'rb!-  ctie fonlc ,but oncly  fi;UH?Hc  calleth  k  ^ a dt{ea[e^a dtjeafed affeSlien 
 .AbeTpcfie  'mor-oftheP-[h,  a pefltUnce/ atvomdaftd contagioHiflih^  and  what  other 
 
 Loju^fa;jaTii 
 
 €  lis Timp.S^rt^  yf^»!»HS  taie\Et.«»tir.'UUJii>. ^^rt^.y.Sl^odam o^trantt  contagiojd  cp^Quncupifccnu*  Afftclu.. 
 
 (^ileafe 
 
of Origimlljirtue  after  Bdptifmt^,  22  5" 
 
 difcafcor  neitjIece,or  woiind&  comagio  of  man  is  there  fpimually       r,    t  Hid 
 but  onl y/>i?Hc callcih  thi^s Uwof^n ^afilthj taw, a  mtferable /^w^not  Lt^tmfit.Ltm,it' 
 for  that  it  hath  a  being  by  irfcltc  (o  be  filthy  and  mifcrabicj  but  be-  x' wAy,-. 
 caufc  wp  by  u  arc  in  our  [clues  filihy  and mtfsrai>/c,  which  nothing  f,b.6.cap.i.-^>i 
 can  c-iiifc  bur  one ly  fif-nc. He  calicih  it  ^  a»  euill,  euiH  co»cupifcence, ""« '/'  '^■''ii-'J'*^ 
 aneMillejHahtjjanajfetlionofemueifiiiltty^aiwA  what  cuiiJ  qualuy  is  ^  ibidcapi. 
 thtrcofthe  loulc.whac  fpiriiuall  euil.but  onelv  fin.'Hce  calieih  the  <Sii'*''t-""»-"''»- 
 nrtt  mortt)ii5  and  attctti-.ns  tlicrcoi  ^tnward  vtces^   vice  horne  and  j„f.i,.i  ca.n. 
 bredin  vs ;uicei  from  the gndt  tvhtreof)ve  Are  freed4oolf(h  and  hurtful  -^ff-^^'o  "'*'*■ 
 defireSj  ^w torn dt 'tret ^CMtll and fi/thy  defires ^  ^vniawfull  concttftfce/t-  hcmu.il'w. 
 r*;-, andhowdorhcfcicrnics  ngrcc  torhcai  it  chcv  be  no/7«.f?Hp  ''**'■  '^""■' ''*'■'* 
 callechit '  aJuiifhll di''o(fedte»ce,j^w6  fajtii  rhat™«  is  aninx^uitytht^t  rii.  ^duerfmu- 
 the  fitfh  lufieth  affatnff  the  fpint  ■  though  thecrutlt  therevf  he  acquitted  iL";'^'^^-'  '^'"* 
 
 n       I  r  I     1  •    r  r  •    •  Mluni  geruttt. 
 
 ttHdall*  dijobedteyiceand^  tniquitte  uftnKe.  blcclal-n,  that  p  thaeu  rut^ a  luomm 
 em!/ tt  an  ef^i/ defire  though  a  wan  COM  fe^it  fiot  to  it  for  em/  A  id  wiicr-  "•"■'^^(j'^'r*' 
 as  there  arc  t WO  lortio^ *«.'//,'*  inalapoccatoria  &  vltoria  euthofph  jiuUxi-noxui. 
 undeuilt  ofpumfhment  ana  rettenge^  rh  it  wee  tnay  know  chat  in  na-  \^,i  ""^'^'\f ^ 
 ming  conCHpt^ceiceenJl,  he  m'-  aiic'li  an  cuill  offinne :  he  ctcih  the  ^i-jo/^  dtfticri^ 
 words  of  Hi/arte,th^i '  though  the  ^poUlet  were  cleanfedandfanth   fi^'Z'fii^f,^^!' 
 €ed  by  (h:'Word  of  faith  yet  our  Sauiottr  teucheth   that  there  rv^uyioi  p^a. 
 tva»tt'gtn!hemeu'lntjle,t/n(f[ebythecondlfoyi  of  our  common  oriot-  ja  u-Tcown^^' 
 nal/,tnthjt  hefatthy  Ifjoabetng  (.\xA\cioknoxvtogincooodgtfttv»top'htnu«iHcar. 
 your  children.  Whi-rc  very  cu  dcndy  wcaie  t.iugnr,f!iaroTOr/g-/«rt/|*'^'*^„,,f.Df^ 
 linne ihcxc  remai  ethltill  inchcregcnera' efiir h  3rjemll,as  wherby  ^'^•■•«^^/' *5i^ 
 ihty  nre  (till  ?»///:  To  th  u  though  they  be  ^gfod  by  participation  of  the  "ZhZun'l'a^  ^ 
 grace  of  God, yet  they  befit//emllby  reafonof  the  vicet  of  human  in  tnmor.buHcL 
 firmtty  tti/ijllbehea/edavvu>Cn.\zt:Jro»t  corrupt i on ^(^c  Now  thogh  mContr.iuiJm.' 
 fotnectines  thenanieof^wi'ibc othcrwifcvfcd  then  oiftnne  yet  nc-  lii>i.&Ub.6.Mf, 
 ucris  a  man  called  ^•w/^by  any  <r«;//,huc  that  that  i^/?;/.  Crolles  and  nK^^ni'^.il'. 
 affli<Sion':arc  cui!s,bijtbythtfeeuils,orlorthefe  cujlj,  no  man  is  •"•J'^h.i.i^. 
 called f«/TBut  con lupiftcnce is (uch  an m//,  a?  whereby  aman  '\^  ub.^.c^f.-i.Dtfi- 
 m//,and  for  which  the  regenerate  man  is  ftill  truly  called  entl/:  and  '^T  '^^/^'^'"^ 
 
 ,  r        •        ^   r   ti        It  n    I        ■  I  1  t  /»  tft,fumftttH*n 
 
 therefore  IS  a/;H/««tf«i//;  anr«;// tnacis  trucly  and  properly  4 yt^«(r.  £»,/«,;«•«. 
 Therefore  Saint  Aftfiine  makethit  an  entU  in  the  fame  kind  and  ^/'^"''•''f* 
 
 r  CenVr.  lu  'itn. 
 lii,t.(X  Hilar.  iHTln'-wtStmcch  Ippf^fojlo'is  vtrb-' licet  fid'i  itm  tmuniitif  ittqiie  ptn&ifc*'is ,  noa  dtcft  ttmtm 
 KirMiiumper  ccndi'  iontm  cornmunu  neb:i  origim^  do<uif,dicens  Si  vos  cum  fitn  mali,(jrc.  (  Epi.  54.  Jpfe  Domiwtf  cu0t 
 dici": bonus fripttrpitrttctpx  tintmt^ra: Ltd! ui/kc^co'^dcmt' tain  rrui'ct  diciC  propter  -vfia  nfrmftitu  It 
 Wttm  ^u*  ctHJiicmm  ab  tmtti  vmcjkdtifattatMft  trtmftatiH  tern  vitam,vbt  mtHli>i>tn.Hop*cc::bi:t4r. 
 
 P  ^  nature 
 
226  Oforigma.Ujimea,fterBapUJmc^, 
 
 iC4Ht.iu'ia».Ut).  nature,  as  (in»e\seHtllwhen  he  faith, '  JVho  ufomadde,astbat  een* 
 l^fJ'f^V^nh  f^jT'"Z  ft"*^^^  '"  ^*  euill^he  will  deny  the  cmcttpifcence  o^(innes  to  he  ettil, 
 ^mcumpeccata '  albeit  b)  reafoN  ofthefpirit  Injimg  again^  tty  it  be  notjffff'ired  to  con* 
 n^i'fp'rSam  cctueand  bring  foorth ^nnes^.  And  to  take  away  all  excf  pricn,and  at 
 concuptfcemiam  oHcc  to  ftrilcc  the  matter  dead,  he  add;  th  thit  it  psfuch  and fo. great 
 ^Jallll/^elT'  anemll.as  that onely  for beinginvs ^it jhottldholdvi indeath,  o-  draw 
 ioaciiuilccnte  vf  tucuerlaftingdeath^  hntth^ttbe  bond  thereof  is  ioofed  in  baptifme 
 iZl^!/flc%rc.bytheforgiue»efeofallo(*rft^^^^  before, 
 
 re  n.nfimturi  ffj^j  if  (hoFild  not  only  be  in  the  fatthfnll^  bfit  alfogreetioufly  hmt  xhem^ 
 lij^^^l'Z,  but  th^t  the  guilt  thereof  which  had  bound  w,  u  loafed  by  the  forgine. 
 tantuM'jia.iin-  „^jj^g  ofourftnnes.  Which  oncly  words  might  fuffice  to  declare  vnto 
 ri»««rT«  w7rt«,  vs  S.  y^«7?^'«tf/mind,thathc  neuer  thouchc^butlhar  convup'fcence  is 
 a-pmrahtretin  yw^^.in  that  mea<nng,whercin  wchcie  difputc  of //>;?7tf.  For  if  it  bcc 
 IfiTeiZV/n"'  fuch  an  cusll,  as  that  fauc  oncly  that  the'j^«//f  thereof  is  pardoned 
 cuiumintiiaq/(^  icfhould  grcatly  hurt  vs,  and  io  hurt  vs,  as  that  it  Oiould  drarv  vt 
 fcaatmLTn.  vnto  euerla/ling death, H  cannot  be  denied  to  be  trucly/r»Ktf,becaufe 
 ^imrcwjftone  nothing  could  bring  VS  tocucrlalHng  death,  but  oncly  f^ne.  And 
 uai;r/«//<i«.  yet  mote  fully  tcHievv  this,  and  to  proouc  agajiirt  lultan  the  bloc 
 w'^/^j^''"'''/'  and  (hine  ofOriginall  finneremiinin? aftct  baptifme, he allcdectti 
 
 TjaLni.GimeL.     ~      ,  r       P         n    t  i       i  i  /  i       r 
 
 Kos  in  bx  teneni  furthcFOUt  of  Hilary,  ^thatUde  Cannot  be  cleanetn  the  tabernacle  of 
 &  mortictKi  COT-  (y^  earthly  and  canon  hodyi  *  that  our  bodies  are  the  matter  of  all  u  ?- 
 viunioi  tfft  non  CCS ^  by  veafon  whereof  betng  polluted  and  deplea^  xve  foane  nothing  m  vs 
 xfbidex'homl  f""^^^"^,"^^^^^^^  cleane,not  as  to  condemnc  dn^fubflance  of  the  bo- 
 quaixm  de  lib.  djc  jbut  ^  vitiumfubjiantu^the  vitiotu  (quality  oft  be  fubjiance,  an  d  to 
 iom&t^M  I'gnifi^  that  therewith  wc  ftill  continue  in  part  (iiined  and  defiled, 
 iUiij'facorfor^^  folong as  wc cociuuc  vpon  the  rartn.Now  tiic;e  is  nothing  wbcr- 
 VjjimTin^i!l>ro  ^Y  weafc  vncleanepolluted,defiled,bmontWfi»ne.  Seeing thetforc 
 tjiiapoUuti&jor  by  thc  remainder  ot  Originall (i/tne,i(\zt  is  ,by  concapifcence  we  con- 
 I^S^m"  tinuearterbapii(*me  vnc/ea^  polluted  drdefiledM  folio  A-cth  necefla- 
 ifmocent  obiine-  rjly,  ihzt concupifcence  after  baptifm  i  >  propc rly  and  truly  fnne.And 
 jWJ.pug>utndi  ifconcupifccncc  be  not  fiiine  without  confcnt,  then  by  S .  Aujliyies 
 nxejjicji  co:.}tra  iudgcmcnt  the  Apoftles  mu<ll  be  faid  to  liue  w ithont  finne.  For  he 
 filnuJ^jcdfuh-  affirmcrh  of  chem,that  they  were' free  from  any  confenttoeml  lufis^ 
 fimnxvmurn.  meaning  \t  after  they  had  receiued  that  great  mcafure  of  the  holie 
 %^ft.V€i^.iih.u  Ghoft.  And  fo  much  he  affii  mcth  particularly  ofthe  Apoftle  *PaHl 
 tap.w.^pofloioi  3jjt  to  afHrmc  that  the  Apoftlcs  were  free  from  finne.is  *>  contrary 
 p:mLUdinmn     to  thc  doanii oJ  S,  Aujttne.  Concupilcencc  thcrfore  by S.Auftim 
 
 aon(tti(lotie  Lberot 
 
 C^r.a  In  loan.tra(t.^i.Tacieliat  vtconcupifcentia  ntn  con/eniiret.  Fide  Bernard.  iitCumicSer.^i.  b  Dettat  &gri^ 
 
 »*/.  iS,  Onmei  fatuii  (i inUrrn^ari poUti^vii.  vi^i  vtie  ckmnjfra:,/!  dtxcritiHif  q^uiapeccatum  nott  halM»"t^,&c. 
 
 iudgcm^iif 
 
OfOrtgmdlftnne  after  Baptijmc^,  227 
 
 iiidgemcnt  muft  nccedarily  bee  finnc.   And  hereto iigrec  alfo  ihc  ^'^yp^i-'if  "f. 
 iudgeiTi'rnts  ofrhercft  of  the  Fathers.  Cy/irMw  callcdut  in  the  re- \'',^'a^l'f:„^l'^'*J 
 generate'^  a  corruptions  the  fhrnace  of  Bah^lon ,  a  domefitca'l  entll^  o^t.-Ufia/jimu: 
 tvhich  thfj  wttlbe  afhamed^  who  dejlre  with  pure  httirt  to  fee  the  k^ng  in  cnmmJumJt 
 hii  beatitte.  a  f^^^ing  beajloffiinkingbreath^to  bee  tied  vp  xvith  tron  1""  ^rubrfant 
 ch. lines  tn  thefurthefi  p^JJa'res  of  the  fotde,  Hcc  "faith  anainc  of  the  loljl'lrgemm   ' 
 ^  holy  Prophetr  a:tdPrieftT^thatthey  warned  nitther  Originallnorper-'^'"''!"'  '^'j"* 
 fonallftnyie^  anj  thereby  confcllcth  that  in  hr^Iy  n:cn  OrigtnAllftnne  niembcjii.zeo'r- 
 conrinucxh  ftill.    ylmbrofe  (:■2^\cl\\cor^cup^(ccKce cwcn  in  the  rcec-  '^"i'^'''^'*^'*''*^'. 
 Ucrare;    a  defilement  oj-  nature  ^  tniquttte,  the  tfork^er  of  cfejautt  andv'uninam'n.cre' 
 tre.^pafe,  the  feed  plot  of  /iants,  an  euillroote,a»affe^ion  of  errour  ^'f^'^f'S-""^-^ 
 Bemardm  the  hkciorc.callethit   a  contaminatton,  a  plot,aconta-  etttn-at.chnjtu 
 gion,  a  pcjl  I  lent  pay  fan,  a  TKan  fold  peHilenCe^  the  chenPjment  of  all  ^""J^'P^f^  ^^ 
 naught  ineffe,a  furnace  flrongly  burntng  with  the  affe^ions  of  ambition  ^  rucreddtclo. 
 Auartce,  enHie,mlfalne[fe,  lewdneffe^  and  all  vicer.  Hoc  againc  tna-  tifo-D^ufdca 
 tcih  ircucnby  it  fclfc,  ^/r  B'4//,vvhich  fo  Jong  as  it  is  in  vsexcludeth  w.D.p'tramtm 
 andjhutteth  vs  out  from  God',  as  of /^^*/  for  example  he  fjith,  that  t'^Zi'Z'.T/. 
 this  one  wall  kindred  hit  Joule  from  the  fight  and  embracing  of  hn  be-  Etibid.caf.ii. 
 /oided  Sauiour.  By  all  which  the  Reader  may  cftecinc,  what  con  •  r^",^"',/^^/^^^^ 
 fcicnccs  they  had  in  theCouiicell  of  Trent,  that  fctit  downeto  ^"'^'-  r.tdix&fc- 
 thc  world  as  an  article  to  be  bcleeucd,  tlut  concupifcence  is ''  nvt  a  j 
 thing  that  God  hateth,ih^'  it  itnotathin^  thut  hindreth  fromentring  dixaffulm 
 intoheauen,  Thefcfpecchcf  cannot  bee  thus  applied  to  anic  thing  iiemdefex 
 but  linncWehaue  no  c^u(c  to  be i:(hjmed  ofany  t!)ing  before  God  f"i'*^t-^'o<^ 
 biKonelynnne.  God  cannot  but  haic all  Cp\i\iu?A[  corruption,  all7bki'c"micuk!'^ 
 filthi)ie(fg,A\ini(1uitie'A\\contaqionii\d  vnclcannefle  of  the  foule,  •''"'•'"'"'* ^"^ 
 and  kw  g  concupi(ccnceibaiv^//thatlhucrcth  vsout  t:on\Go6^tmtmrtrrribih 
 it  mu'd  needs  be  finne,  bccaufcnothmn  can  diiiide  vs  f!C;7)  God  '-''■'"^'""  '0'- 
 
 '  ^  o  turiantttmnui^- 
 
 buconriyy7^/;tf.  Now  therefore  as  touching  tUs  two  places  which  «.,ro«a#/i//<:wtv.« 
 A/.B'p^op  ctt.thinthcfccondfeaion.vrhercini'.  //«/?/«  d^nicth  ''^TT^^'r 
 
 •  '  '  /J        I  cortK  exit  ftjfijf 
 
 concupifcenccto  bc/7«»f,tneanlwer  is  plaincby  Auftin  bimfeite:  rii-vinn.Huic 
 *  }Suia  r:m;IJ'aeflinremiffi6nepeccatorumnoniamregeneratt!tnpec-  ZVjUre.Fmnut' 
 eatum' repuiJiur :  becaufc  it  tsforgtuen  to  the  regenerate  by  remtf.  truftojuuK. 
 ton  offimes,  it  ir  not  now  repined  to  them  for  jiKne.  Ii  is  [mne  in  „,,^  o-ct-mmum 
 K  <n\nc  na;urc  ,   but  bccaofc  the  guile  thereof  is  pardoned, '^^7:  wM^r/^ 
 therefore  and  in  that  refpc6t  oncly  jc  is  not    accounted  !innc.  ,^,,','(.r  rtf(-,''„r'* 
 
 g  Bo7tj)-.;«  dux. 
 ftr.  '^C.V.tuU  ttnim,<  ab afptctu  u-  cottfUxu  dilccli -vhus  tanfum  mcdapariti  olJifltbatMdf^cet  '«  pticatt.  \ffa  tft  cmr- 
 Wi  con:upif-eKt:,i,iy(.pjtieiprtTnustonr!ififitfi:i^:  feciitidu:  ctnf:n{uu&C'  h  Cetctl.Tridcn^'Jf.i-lH  rctkUie>uijtt'qu»4 
 4Ja DtuijubiUb ia^rejfucoeli  rtmaTiitur.  i  Dc mtpi.  & Concupif,  Ub.i.cxf.^^.^ 
 
 And 
 
 fiimuitim  fecc^- 
 orum,md!a  ra- 
 etro' 
 
22  S  Of OrigmaUlinne  after  BA^tifme^", 
 
 Andhercby  theanfwcr  is  piaine  totbac  other  cauill  which  thcf 
 borrow  alio  from  S./dttflin^ihiX.  '^  for  conCHftfc^nce erthe  dejires  and 
 nuHe-'mm'Jid-  «'*^''"''  tfjcrtef.xve  do  not  fay  forgine  vs  enr  trefpaffesjo  lorn  as  vo€  giue 
 bcrtmitf  dfenfum  noconfcnt  vnto  them.  For  the  rcifonchat  S.  y^«y//'«g;Ucth  of  thac 
 7ere£f^lt.  ^^^ii^ov\,\s^  bccouje the gHilt  thereof  ts  already  taken  avfay  in  Bap- 
 ftroquitHcee'ii  ttfwe:  bccauft  the  f^me  ate  already  forgthcn  and  pardoned  i»  Bap- 
 ^,^  fmtieno  ,t  ffj^^g^  ch^cby  inliiiuating,  that  concupifccnce  and  the  motions 
 ICen^^.epifl.Fe.  fbcrcof  10  the mfduesarcrich,  as  for  which  we  (liould  fay,  forgiue 
 mc  f^eperVp'fx  VS ouf  CfcfpaircSj  buc  thactherelbre  we  doc  not  fay  fo.bf'.caufe  we 
 c'UHsiamreatu!  bcleciic  .ihat  they  ate  already  pardoned  and  torgiuen  viico  v?. 
 tiom^Ii^^>"uis  Nowiciscncthiflgcofay,  char  wceaskc  not  forg;Ucnrflc thereof, 
 e/idicunc  (Hoa-  bccaulc  It  IS  toi  cujen  already';  .^notJier  thina  to  fav,  as  Af  Btfhop 
 DmineHobi^,&e  and his tcliowcs do, that  ir  lo (ucti iHit fclte  asnecocth  uorurgijc- 
 Etcont.iit.Teti!.  i^cflc.  VVnerebv  it  phine'v  appeaterh  "tha? thev  wholv  abufc  Saint 
 
 hb.i.ca.toi.  Ne..  „.  .  ■'    ,  !  r  l  r        \ 
 
 que de hts pecca    AHjtm^ina  ATc  It  hi'Ti  to  tjfre  ocner purpole  and  tni.a'^hig  then  was 
 tisbocfeumiis     mtcndc  J  by  him  Aid  yet  this  is  a  thing  whcrtot  he  hitnleifc  alfo 
 
 ^u£  whs  tit  Bap-  iriiri  ii- 
 
 tipnoiamdimijf*  iiiade lomc doubt.  Hc  propoundtth  It  as  his  owneprtuate  o[ni- 
 
 m'/« pral II 8      ^"* "* "^^  farrea4  1  canperceiue, lasth  he,  ir  is  (o.   (t  [ee^eth  la  mee 
 
 tanci^m'um  fo  "  Htfi falhr  i  tf  I  he  not  <^rf««f^,it  li  fo,  "and  darcth  nor,  as  he 
 
 VefofTum^"^^'  ^^'^h,  'rf^rchend  them^vfho  Qid  atiirmcthAt  tHstmenmis^h!  tnthis 
 
 n  DeperfeB.       life  bc  ^o  ixX  wuhout  fmne^  as  to  Ijc  free  from  confent  to  any  deftres  of 
 
 'gtod^mfffS  fi""^>  whojbccaufe  ih.y  ihould  hau^nothing  cJfc  for  which  to  C^y 
 
 m ejfet ofHi dice-  forgiuc  vsGur  trefpaffeSjtnuft  iiecdsfay  fo  for  the  very  fivli  cnoti- 
 
 Z'NonMdarf  OHS  and  luftsthcreof    Add  furely  wc  dire  not  altogerhcr  afl^nc 
 
 frehinderi,q»an.  [q  Aufiinxn  thts  bchalfe, b.caufc  wc carnt)tconcciue,but  that  tnc 
 
 Se^^aLw,""   ad^sand  motions  of  contup-fcencc  bting  new  from  day  to  day, 
 
 mull;  be  accounted  new  trefpafTes  from  day  ro  day,  aiidthcrfoic 
 
 from  day  to  day  gtuc  vs  occa(ir>n  to  fay,  forgiue  vs  enr  trefpajfet* 
 
 Yet  doth  hcaduancagc  the  PapiHs  no  whir  at  all,  bccaufc  by  his 
 
 veryqueflionhereo*itappc:areth,  that  he  doubted  not,  hwr  chat  c- 
 
 uillconcupifccnces  are  in  themfclucs  ftich,as  for  which  weihould 
 
 fay,  forgiue  vs  out  crefpaffcs,  when  propounding  whether  tor  ewill 
 
 concupilccnccs  wcpray  (bvnto  God,  hce  makcth  the  ground  of 
 
 hisqucftion  this,  bccaufein  Baptifmc  they  arc  already  pardoned. 
 
 And  rhus  I  hope  I  haue  by  this  time  made  It  appeareco  Ai.Btfhop^ 
 
 that  S.  v/w/?/>i  in  this  point  was  no  PapiH,  and  that  though  m  the 
 
 fignification  of  a  word  he  differ  from  vs,  yet  in  the  very  matter  rc- 
 
 folued  the  fame  that  wc  do,  andthatboth  heaud  the  reH  of  the 
 
 Fathers 
 
OfOrfgifiaUjtrtne  after  Ba^tifme^.  229 
 
 Fithfrsoftlic  Church  pLiincIy  agree  with  vs,  ihzxconcufrfccnce  in 
 rhcrcgcncraccharh  the;  p;opcriiafure  and  condition  of  finne.  iiiiz 
 ycrhe  will  not  yeeld,becaufciiclia'h yet  fonicvvhat  furihcr  to  al- 
 lrdt:coufof'tlie  Fathers  for  the  proofcor  that  he  faith  And  fir(l  he 
 allcdpcth  Chrjfo/fome.C^yw*^,  p  Paffion^  bet  not  (innes  ofthemfelnes^  pchryf.ad.Rt. 
 hut  ths  vnbrtdled  exceffe  of  them  dti  h  mahe  fimet.  For  example ,  Con  ''"'"•■jW"//?- 
 c.tpi  ccnce  is  not  <  jt^me  ^  but  n>hc»pa/f$rjff-  meafftre    tt  brrai^es  htr  haudgi,.teiu.tm  e- 
 boun4r,  then  lo  it  ts  adult  rrie;  not  tn  rufbeU  of  coticnpifcence  but  in  re-  '''"'■•f"^  iliomm 
 
 „(-,/•!  /r  I         •  I ,     ■  r  II  t  II       iryn-oU  rrio  ef- 
 
 ^Ut0ftheexccjjeandvnl4ttv'ulivoicf$t.  Bui  hocfC  he  \>Uycih\\\c fr.ffuahoceffici- 
 w.Wi:^  3j!iin(-,  andliveqiiiuocation  iiietrlv  abiifcfh  his  icndcr.For  'i"^^- f'yi' gratu 
 O^ry/dy/owf  ipcakcfhot pa'l  ons  aschcyaie  naturall,  and  by  \jo<Aaffe'i:,u.iUo-um 
 imph'vcd  in  man  in  his  creation, and  common  to  all  men;  and  not '""l'"^'^'^''"""'^''" 
 ofpJltiO'  sa?  theyarethe  rcmjiiidrro;  Ong  nail  (inne  in  \\\t\^^t-trKiHidemnoftcfi 
 ncr  'tc.  There  vver  paiTrons  in  Chrift, a>iget\forro\vfeare,  and  fuch  ;^1„'";^",^^'*5 
 h!<c,ve:ui  Chrifi  t'  Crcwas  uo/in»e    Ad  ilwi  doth  Chry'oflome  rescamaM.en. 
 fpcaK,  oico»c»ft;ce»ce{-^\\K\\ioU.{{v\a\o\\  fakefhould  rather  be  J,^;^;;;^'" 
 tf.-'nn  .leddtftre)  ^j.  i-is  a  njturail  aftli^ion,  not  as  it  is  a  humane  cotcuf>:fce:ia  {ed 
 cnmipfun.-.isn  js  CiodS  creature,  not  as  it  »s  mans  dttaulr  rasJtis  t^cupiduuit. 
 °i  vnm  jtlt^HuajftdHHm,  (crwe  oyie  of  the  ajfe^ions,  not  in  that  fort  as 
 wcqiuih' n;t,    sit  is  ihir  common  dtloider  of  them  all.  The  di-q7*«i 
 fl-ind^ionotfo^/f^^/^Tfwftf,  which  Teuutltan  vfcih  ,  fcmcth  My'\x\tjtrtuUiMinit 
 this  pi  J*^  c,  ti  at  fticre  is '  co  CHptfcence  reAfonable  und  vnre.ifonab.e  -^''<'>">-ctp.6. 
 /vVr''<?>i/^/fneLaIlcthth.'!C which  s  naturalJ^  nhich  from  the  be^in' a»,'mTJpr!'moT- 
 Kwg  wainrot^ghttnihefoHle  by  Cod  the  rfaf'}M4b!e  author  ard  maker '^"J^  tr:g'nitnm 
 thereof  pntea/on^ib/ehcim^  ^  JSth^t  irhich  befell  by  the  iKfit>i^  of  Ucrrautimeir- 
 the SrfOent  a*idthenceforih pyerv  tMtoihe  ou'e,  and  became  ina  fort  ''•"«'*'" ;»'?'^'«» 
 
 7  r  t  II  111  r     I  I      I       I        I     '""■"gfidume/t, 
 
 uaur:iUt:otofth.ity:ature'.vhiChisof(jca^  but  of  th. it  irhich  the  dt  ■  it <]uod autdcne 
 uellh.iihbroHzhtiyjConCMpifctnce  :.s  JC  imiKurcrh  the  iiaturall  adt'/'^''"*'" '"' 
 
 .    _  *^  ,  '  -      ,  ,  '  It  man  a  nut  tx- 
 
 o'<2<',/^/-/'?f,fier  jihrlya'.  rnxfli  lotiiie  hctie  t'l  C.luift  and  that  xxxmitmoifum-  m 
 V.  ot  K  k-itc  U!S  nofiMPe.  And  thus  is  C^r,  r<;/?^wr  to  he  vndcrHood  '""""•"'"'/^"' 
 wh.  n  he  laitr,,ih:tt  affections  are  net  finne  ol  them  fe  lues  ^hm  that  it  is  &c.noncxtiHx- 
 thevnb,  idled  diforder  thereof  that  e^u[eihjh»e.:Thn%  as  hcc  ^aith,  JJ^X'^'J^/^'li 
 ccKruptJcence  icUrrcd  to  the  natural!  dtljieof  thri7^a!e  lo  the  fe  </t'o.'./  tnduxit. 
 mde,  IS  (.fu  (clfc  no(ini>e,  becaufc  u  ''^^tht^oxV^ohhtGodoi':^;^'",iZ'!''r. 
 nature.  But  our  q.i>'rt:on  hcercis  of  that  co^cupifcrnceor  the  ic-M-^'/j."'  '"^f 
 mainder  ofthat  coniup:fce>iC,'  vvhich'grc  w  I  y  i^  e  in(tin(5t of  the fcr-  pficai^^^^'e 
 pentjWJicrebyallourdefi  cs  arcbv  another  nature  crownc  difor- 
 dcrcd  and  eui!l,whicti  dUorder  vvc  fay  in  part  continutth  fid  in  the 
 
2  3  o  oforigmdiltnne  after  Bnptijmc^, 
 
 regenerate, and  is  not  by  M.  Btjhop asyct  freed  frombccing  jfwtf. 
 Thcp'^ccoiS.BerKard3.n[wctcth'nk\fc::^Siftf*eii^!ftthedoorf6fit 
 /ex\nLiZ'?cc-'^'^^''If^^^o^^P^'***^^ll'i'>te»term.  Jfjtme  bee  at   the  doorc,  why 
 catumtnforibui  doth  yW  Btfhop  denic  itto  beyr««#?What  he  faith  ^xik^Jlnne  is  at  the 
 'luZn'^tirfbit*^ ^<><>^f* he  rcpeateth  againcin  thcfc  v]oxdijH(itic\lethat  the  heart. 
 mppetituitHctrde  {fiftji  itc^/tMgat  the  heart  bcc  (iKKe  at  the  doore^  how  doth  heecon- 
 ^eftiflifJfpontillf-  elude  by  this  place,that/«/?iS  »o/w«#f  He  faith,  that^.  Per^ns  of- 
 /«m,  »M  no:ehit.  tj^  cjteth  S.Bernard  againft  them,and  therefore  he  may  bee  fona- 
 •     times alledged  forthcm;buc  ifhq,doealledge  him  no  better  then 
 here  he  hath  done,his  labour  fhall  bee  better  faued  then  foidlely 
 beftowcdButhedothnotoncly  cite  him  impertinently,  but  alio 
 very  lewdly,  for  in  that  very  fcrmon  is  it  wherein  Bern.trd  fo  de- 
 icribeth  concapifcence^^s  before  was  faid,  calling  it  a  dsflement,  a 
 contagioa,a &lot,apeJlUe»t pojffo»,(^c.atidOty\r\g  thereof,  fVhat  can 
 there  he  found  inmancleane  from  this  bloty  free  from  th's  contagion^ 
 thereby  plainly  conuincing  that  it  isy7«,becaufc,  as  hath  bin  before 
 faid,nothing  defileth,blotteth,infc(5leth  thefoillc  butt)nely(/5'««tf  .J 
 Anftin  &  S.Cyril,  he  faith  haue  bin  cited  alrcady,&  I  hope  he  ha:h 
 had  a  full  anfwcrc  to  thofe  citations.  Asfor  Hterome  :ind  Gregerie^ 
 when  we  hcarc  what  icii  that  he  will  oppofe  out  of  thcra,  he  lliall 
 haue  our  further  anfwer;but  ncitbcrthey  nor  Ctf/^m/confcfliondo 
 prouc  at  all  thazapprooufd antttjutijf  is  vnholyfor  them,  as  hce  fondly 
 prefumeth  without  caufe.  But  now  forlooth  to  hit  the  nailc  on  the 
 head,  //^w^'jfaith  hc,tJe(iretok»otv  the  founder  of  our  aduerfaries  do- 
 6i  rine  tn  this  point ,  let  him  reudethe  6^.herefe  recorded  by  that  an  ci» 
 cnt  and  holy  Bt/hop  Epiphaniw. And  what  fhail  he  reade  there  ?  For./ 
 {ooth, he  re£tfireth  one  Proc/tts  an  old  rotten  feSlarie^  to  haue  taught, 
 thatftnnes  are  not  taken  away  in  Baptifme^hut  are  onely  cofiered;irhtch 
 is  as  much  tofay^oi  fnne  remainethjitllin  the  pgrfon  reqeneratejjut  is 
 not  imputed  to  hr»i;ivhich  j\a[th  he  J  is  iufi  M.  Perkins  and  our  Pro- 
 tefiants poftion.  Now,he  that  had  flood  by  him  when  he  read  this 
 matter  in  Epiphaniw finight  very  well  haue  faid  to  him,  Animta  efi 
 inpatinisyour  mmits  onyour muflard-pot ;  ye  reade  ye  know  rot 
 what.  For  that  which  he  alledgeth  of  Procltu  was  not  dcliuercd  by 
 Pr«ff/«tf,butby£'/>//'^4«/>«  is  recorded  out  of  a  fpeech  of  y^/<rr^tf- 
 dius^  Catholikcand  godly  Bifliop  againft  Proclus,  Yet  this  hce 
 thoughcafitmatcerwherwiih  to  delude  his  liege  and  icueraignc 
 Lordjhauing before  mentioned  itin  his  Epidle  dcdicatoric  to  the 
 
 kings 
 
OfOrfgmallJtnne  after  Bdptifme.  2  ^  I 
 
 kings  moft  excellent  Maicftic,  in  the  anfwcr  v\  hereof  I  hauc  fct 
 downc  the  words  of  Mtthodim  at  ]arge,and  the  heretical  fancic of 
 Trocltu  againll  which  ihcy  were  dirc(5led.  Now  bccaufc  the  words 
 towhichhcaIludcth,arcthc  words  oi Methodttu^  and  approucd 
 hy  EpipbAnii*i^\ci\ibc  xcw\cmbvcA,\hzi  AiethediM  and  EpiphaniHi 
 two  ar.cient  and  holy  Bi(hops  hauc  taught,  thatjinne  u  not  taken  away 
 in  Bdpttfme^hftt  U  onely  conered,  that  is^  that  Jinn e  retnaineth  (itll  in 
 the  per  [on  regenerate  Jbnt  is  not  tmpMtedvmo  him,  and  fo  as  M.Btpoo^ 
 hiniielfcconfcffeth,  haue  t:[Wg\n*f*fi  the  fame  thAt  M.Perkjnsand 
 the  Proteftants  do  now  teach, 
 
 10,  W.  Bishop. 
 
 Norv  let  vs  come  vnto  the  arguments j  which  the  Citirch  of  Rome 
 (as  ^\..Vti\i\\\sfpeakes)  alledgeihtoproue  Concuptfcence inthe rege- 
 tierate^not  tobefmneprotierly, 
 
 i.Obie^.  In  Baptifmc men  recciue  pcrrfcd  and  abfolutc  rcmif- 
 fionoffinne;  Which  being  pardoned,  is  taken  quite  away,  and 
 therefore  after  Baptifmc,ceafcth  to  be  finnc  :  M.  Pericins  anfvce- 
 reth  y  that  it  is  abolished  in  regard  oftmfutalton^  that  is  ^  is  not  im- 
 futedtotheperion^  bnt  remaines  in  him  ft  til.  This  anfivereisfft^ct- 
 erjtly  (  /  htpe^  confuted m  the  Annotattontvponokr  confenf.tncon- 
 
 I^rmation  of  our  Argument  j  I  uiil  addefome  texts  of  holy  Scrip" 
 ture:  F/r//,  He  <hauswaflied,  necdech  not  buttowafii  his  fecte,  i"''"  M- 
 I  for  he  i^  wboly  cleane.  Take  xvith  this^  the  expofition  of  Saint  Grc-  ,  .^    j.     ^^ 
 '  goiic  the  great, oHr  Apofilc'^Hc  cr.nr.ot  {faith  he)  be  ca'led  whojy 
 cleancin  whom  any  part  or  parcel!  ot  finncsrcmaincth  :  But  let  k» 
 mjnrefifi  the  voyce  of  truth,  who  faith,  hee  that  is  ivafhed  (  in  Bap- 
 tifme )  IS  tvboly  cleane:  tl^re fore  therein  not  one  dfamme  of  the  con- 
 tagion of  finne  left  in  him,tvhome  the  cleattfer  himfel^e,  doth  profeffe  to 
 heveholy  cleane.  The  very  fame  doth  the  moft  learned  Dotlor  S.  Je- 
 rome affirme:  fijilfg:  How  arc  we  iuftiHcd  and  iartdlificdjifany  fin  f^:q^i  Oct^arit, 
 bclclt.rcmainingin  vs?-^^^4/«tf,//«<?/j'Dauidfay,  Thou  fhah  \vafhi'''il-50' 
 ine,and  1  ftiall  be  whiter  then  Cnow.how  can  the  black»eJ[eof  hellfttll 
 temaine  in  hif  fotdle  ?  briefly  it  cannot  bee  but  a  notoriopts  mo»g  vnto 
 the  ^rtcioui  bloudofour  iiauiour,  to  held,  that  it  is  net  as  well  able  to 
 purge  and  purine  vj  from  fnne^as  A63ms  tranfarcffionrvM  of  force  to 
 mfe^  vs.  Tea  the  Apoftletcacheth  vsdtreBlyj  that  wee  recouer  more 
 
2 }  2  OfOrigimUJirme  after  BAftiJme, 
 
 by  Chriflf  grace ^then  we  loft  through  Adams  fanifj  inthefcVfordr.  But 
 not  a!  the  ofencc,fo  alfo  the  gif cforif  by  the  ofFcnccof  onc,many 
 Rom.;.  died  jfo  much  more  the  grace  ofGod,  and  the  gift  in  the  graceof 
 
 one  man  Icfus  Chrift  hath  abounded  vpon  many.  If  then  xvee 
 through  Chrift,  receiue  more  aifundance  of  grace  then  i^eeloftlfy 
 hdam,there  tstio  more  fnne  left  in  thenevfly  hapttz^d  man  then  was 
 in  Adam  in  the  ft  ate  of innocency, albeit  other  defeSis,  and  infirmities' 
 doe  remaine  in  vs,for  onrgrtater  hnmiliation  and  probation^ yet  all 
 filth  offinne  is  cleans  fconred  out  ofoHrfoules,(>y  the  ^fire  grace  of  God 
 famed- abundantly  into  it  in  Baptifmiandfo  our  fitft  Argumemftands 
 infoluble. 
 
 Now  to  the  fecond. 
 
 R,  Abbot. 
 
 This  argument  as  it  was  long  ago  vrged  by  the  Pelagians,  fo  in 
 
 a^r<£«/Z.cm.».  them  long  ago  hath  rccciucd  a  full  anfwer.It  was  rightly  fayd  by 
 
 ej,i/i.PeiagM.i.    §.  Auftin  to  t\\cmi*  JVhoftieHef  doth  derogate  or  detra^  from  Bap- 
 
 hfti^attdtre-  tifmethatwhichnowwerceeiuebytt^corrupteth  ChriUian faith :  but 
 
 fat  quai  modb      /jf  ^^^;  ff^f„  ^^H?  attrtbutcth  to  tt  that,which  by  it  indeede  but  yet  here- 
 
 mt's'forrupic'p?:  after  wc  are  toreceiueyCmteth off  Chrtsiian  hope.  Wee  confcffe  that 
 
 ?'«/?««''"ff* .  Baptifmedothfealcvntovs  the  full  rcmillion  and  forgiucncffc  of 
 
 ^St**qi*oi^uidem^  all  our  finn'csithat  thereby  wc  are  ingraffcd  into  Chrift^  to  become 
 
 ;<M/'/«/Sa^Mwe  j„£f^j^jf5Q^|-jjsJ3Qj3y^  and  tobc  made  partakers  of  his  fpirit,  that 
 
 %mJ"miut(tt  by  the  fanil'-ficarion  of  the  fame  fpirit  finnc  may  be  deftroyed  and 
 
 fpm.  decayed  in  vs  from  day  to  day,  that  the  corruption  of  the  old  man 
 
 being  wholly  put  off  in  death,  pcrfc6i:  nghteoufncflc  may  thence-' 
 
 forth  take  place  for  eucr  at  the  refurrecStion  of  the  dead.  But  this 
 
 doth  notfatiffic M.Btfbop'.  he  will  haue  it,itjat  Originallpnne  is  not 
 
 oncly  forgiucn  in  Baptifme,  but  alfo  quite  taken  away\^\\i  therforc 
 
 reiei^cth  M,  Ptfrj^w;anfTA'cr,thatitisabolillied  as  touching  tmpu-' 
 
 tation,  but  that  otherwifc  it  rcmaineth  ftill,  Y#:  the  anfwer  fully 
 
 accordeth  with  S.  Ausitn,t\ut  t>  not  itfelfejfut  the  guilt  of  it  ii  taken 
 
 Uh^Mdl^^md  ^^^y '"  Baptifme:  that '  it  refnatneth  as  touching  the  aEiffallbeing.but 
 
 ^nipfimfedrea*  i^ taken awaj  as touchingthe  guilt,  Now  his  confutation  hcereof 
 
 '7bap'tlfZ      ''  niuft  needs  bee  a  very  poorc  one,  that  thus  dire6lly  crolfcth  S.  Au- 
 
 c  liidMb.e.ca.i.  fiins  affcrtion,  and  hath  no  further  warrant  bat  his  owne  bare 
 
 ttr^tmtu.'^'^'^'  word.  We  haue  examined  that  bcforCj  but  h«rcift  confirmation  of 
 
I  OfOrtghaUjirmeaftcr'Baftlfmc^.  23^ 
 
 I  hii  argument  hevpill  addef^me  texts  of  holy  Scrtptftre  And  fir  ft  hcal- 
 I  Icdgcth  the  words  of  Chrift,  ^  fiethatitwafhed^  ntedetb  not  hnt  to 
 I  PM^  hU  feet ^y tit  uwholy  cleane-  Where  wee  may  wonder,  thac  the     °  -M-**- 
 mans  wits  fiiould  fo  much  failc  him,  thus  to  cite  a  place  dircfily  a- 
 gainft himfelfc.  For  Prr^r,  to whomcChrift there  fpcakcthjhad 
 I  bene  baptized  before,  and  yet  hcc  needed  to  be  wafhcd  ftill,  info- 
 [rnuch  that  our Sauiour faith  to  him, '  //  Ivfa^j  thee  not,  thou  (ha!t  cVct 
 {haueno  partinmee.  Therefore  the  vnclcanneflc  oi (tnne  was  no: 
 Iwholy  taken  away  in Baptifmc,  but  remained  in  part  fiill  to  be  ta- 
 ken away.  Nay,  inthe  very  place  it  felfe  the  exception  is  plaine. 
 For  ic  namely  fpecificth,  that  he  that  is  wafhcd  hath  fl, II  needeto 
 "^apje  hU  /rtf/tf;andthathcis  not  in  fuch  fort  xvholj  cleane  ^w\.i\\^x. 
 his/(ff/#arc  ftillvncleanc.  And  what  arc  thcfc/<ftf/*,  but  the  cor- 
 rupt affc6^ions  and  luftsof  //»«<?,  whereby  wee  fhll  cieaue  to  the 
 earth,  and  hauc  a  remainder  of  flcfhiy  and  earthly  conucrfation? 
 Of  thefc  the  Apoftlc  faith,  ^ Mori'ifiejOHr member svuhkh  are  vpon  f Col.  j.j. 
 the  eArth,  fornicatton,  vncleannejfe^  w/intonneJfe,eHi/l  defreyCouetonf  an.l,b!6,c"p  j, 
 neffe.  ^Thmdtdthe  yfpofile  fpeaks  to  ^''p^t'^'d  men  ,  faith  Anftin.  i^i bapir^ztn 
 How  then  doth  the  bapti^-ed man  mortifie  fornication^  which  now  hee  lusluortilcJe] 
 (ommitteth  not ^but  h  (i^httfif  aaaiyifl  the  de  fires  thereof  and  not  con-  &c.^omodo 
 
 t  II  ■  I  I    J     I       I        I     J    ■    •   «riorr.ort,fic.it    ' 
 
 (tnttyigtothem^vphicharenotyet  iranttng,  though  duly  they  he atmt-  b:ipui^tus  (ann' 
 nWted.  Now  if  by  rcafon  cf  thcfc  earthly  tecte  ,  thefc  corrupt  ""'"'^7'^^'' 
 denies  being  a  part  of  origmallinrcotion,  wee  hauc  Itillncede  to  „,fi  cum  d'fidttut 
 Ibc  wafhcd, it  fo!lowcth,thatbyreafcn  ofthcfedcfircs  wee  are  ftill  "«f7'"i"i''<"» 
 
 %        ,  t         i       t  r    t  LI  r  conjcnttt   txpug. 
 
 lvncleane,cucnby  the  h:uingotthem,tnougn  weepiue  no  conlent  K:tr.>ju£i»i(,:e 
 Ivntothem  Now  /^w^rtf/^exprcirciyexpoundeth  ihispbceofare--^''""'*"'"""^ 
 m3\i\dcxo\Ori£inaufinne,[TOir\whKn  ftill  aher  Biptilmc  wee  xCcmnbusmctoH- 
 maine  to  be  clcanfed.  ''  Peter  rvoj c/eane,\^kh  he,  b^^tyet  he  •'^''^fltl^';fZ"^lmu- 
 >#  haue  his  feete  rv^ifJjed.  For  he  had  (it  II  t  he  (inne  t  hut  commet  h  by  fuc  -  m-n  q:wt:diinn- 
 ufflGnf'Omihefrftman^  rvhom  the  ferpent  bjOMtlcd  ^»dpetfnaded^^'^'^'^^l^grjert 
 htm  to  error.  Therefore  his  feete  are  rvapJtd ,  that  tho^e  hereditarie  ijunm-^Mutur 
 Innes  may  be  taken  away:  For  onrovcne  finnes  done  by  ourfeluesare  ^Z[nl'%e\!**' 
 ^leafedtnBaptifwe.   Wlicrefpeaking  of  men  baptized  in  elder  A' ^'•""'Wi'''-^- 
 warcs,aj/^tf/(frwa$,he  plaineiic  fignificth,  that  what  finnts  ihcy  ;/^^^.,^^;.,^ 
 Muc  by  thtjrowne  atSlicn,  they  are  in  Bnprifme  wlioly  aholifl:icd,  p>tm$i>ownude 
 3Ut  thatO.'iginall  nnnc,asioiictiii-gtne  matter  and  corruption  of  t,im,j„*>uio  mm 
 
 itjisftill  dwelling  in  vs,and  that  we  haue  ftill  nccde  to  bccwaihed  ^■'l^J'""^^lJ^^' 
 ind  clcanfed  thcicfrom.  And  this  i".  -^//y?/»guicthtovndciftand/,X^,/''**  ' 
 who. 
 
2 1 4  ofongindlfmne  after  B^ftijme, 
 
 who  writing  vpon  thofe  fpcechesof  Chrift,  aflicth  thcquenion, 
 i  j4ui  in  Joatu    ^fVhe  isthiYS  in  this  lifefo  cleane,  as  that  he  is  not  more  and  more  to  be 
 
 trdi.\ 
 
 .Su!s    c/tf^«y<.^or«y^i3f?  (r/?«««tf?  and  foaffirmcth  that  the  faithful!  arc  here, 
 tiu"dasv't non   ttsHttdi  & mundandt:  eleaKe,h\it yet  fo as  that  in  part  they  rcmaine 
 ['^""^^J^'^^^'Pi'^  M\tobe  ckanfedj  accordingly  as  the  Aportlccxhorteih  the  faith- 
 full  ,  ^  Let  vs  cleanfe  owrfelaes  from  allfilthineJJ'e  ofthefiejh  and  of  the 
 k.».Cor.7.i.     fpHt^andgrowvftofftllholineffe  in  thefeareof  God,  Buthccre  J^, 
 Bifho^  allcdgech(jr«'|^or/;V,affirmingbythorcwordsorChrirt,  that 
 he  that  is  rvafhedhaph  not  any  thingremaintng  o f  his  (inns, (^C,  Which  j 
 words  6^/'^^cr/tf  indeed  hath,  buc  altogctherto  other  purpofc  thct 
 M.  Bifhofc\ici\\ih<:m,  difputing  in  that  place  againftfome  wh< 
 1  Gregor.Uh.9.     ^eld ' teccata in Baptfmofaperfiete  teniu  dimitti,  that  fmnes  tn  Bap"» 
 fliitft  ilmt    tifme  are  bfntfuperfic/aty  pardoned.  Againf}  them  hce  alledgcth  the' 
 feccata  in  Bap-  vvords  of  Chrift  hcrc  fpoken  j  and  infcfi  eth  .  "  Si  iaitur  peccata  in  I 
 Huidmitti,  guid  BAptijmofudttfismwime dimtttHntHr^O'cJfthenjuisbe  Kot altogether ' 
 efibac  prxdtcati-  forffiuentn Baptifmc .hev;>  then  is  hee  wholy  cleane  that  is  rvapied?  For  ■ 
 
 tmimieUusf        ,   «»  /     V~    '/       /       /     .      /  r  t  •       '  li 
 
 m  St  tgmrpec-  he  cafiMot  be  Jata  to  be  wholj  c leanest o  vphom  any  thmg  is  re^atnwg  of 
 caumBapttf.  [jif  Hnne .  Andtothatmeahint^  \\t{i\i\\,that  ther e ts  nothing  remni' 
 mnimedimi!:-  ntvg  to  htm  Of  the  contagiofj  ofhis  Jtnne,  comp^iino  the  gu  Ic  oi  jinne 
 tmtur,<^uomodi  to 3 coiitagion  Or  infc3lion,  wherewith  the  per(c>n is (iill  touched 
 mundiisefttotm?  SLiittxmi  theractis  pan  and  gone,  vntiU  by  ror^iucnfs  it  be  taken 
 li^IsVcTmnTo^'  ^way.  Now  let  thefe  words  be  referred  to  the  drift  vvf'crrto  they 
 teft  ciu de pecca'.o  wcrc  writtcn('which  being  exprcficd  in  the  next  words  before,  ivl,- 
 tine^m'r$it  ^^Z^*?  hath  vcty  guilcfuUy  concealcd  ;  and  they  hauc  nothing  in, 
 voci-unitatiiqu.e  thcm  contrary  toour  affertion.  For  we  deny  not,  buc  that  (ins  arc 
 ^^fS'S^a"^}  ^"^Iv  and  wholy  pardoned  to  the  regenerate :  wee  dcnynoc,  buc 
 depecMtifiu  con-  that  thc  gujlt  thcrcofls  quItc  taken  away,  and  therefore  by  Grego- 
 jS.'^S^  ^'  5//2^<?/>auailcih  nothing.  The  very  like  doth 
 
 muHdHmipfe  qui  Ambrose  hy^'' StnnecMhauenoportionina  mm  whom  faraatenejfe 
 nMnpin  vf.  offimis  hath [nv allotted  vp^vihoyct  plainly  affirmeth  thc  rctnaining 
 iii.S(r.iS.       of  Original!  finneit  fcife  after  the  pardon  thereof,  as  bctbrc  isfaid. 
 umpouflpmlL  Now  wc  may  not  thinkcthatCri-^tfr/tf  was  fo  fimple,  as  that  hce 
 Mem  ?«<«««i/Sr-fawnotinthc  words  of  Chrift,  that  hee  that  isfavd  to  bee  wholy 
 ieccaterum.       cleave^hnth  an  exception  let  downe  as  touching  his  feete,  and  ther- 
 fotc  could  not  intend  any  further,  but  that  hce  is  »'i&<?/y  clsane,  as 
 touching  the  guilt, yzx.  partly  ftill  vncleanc  by  remainder  of  corrup- 
 tion. ToCrr^or/tfheaddcih/Z/^yiywtfjbutthe  words  which  he  al- 
 ledgcth area  mcere  forgeric.   Hce  hath  borrowed  them  from 
 
 Bcllarmine 
 
of  OrigtmUftnne  after  'Baptifmi^,  2  5  f 
 
 Be/Urmi»foftm(\,indBelUr/?}iHe  hath  dcceiucd  him,  as  hcc  will 
 do  anyman  thatputtcthaoytruftin  him.///tfrtfWtf  in  the  "  cpi(\leoMOc*«ii»m. 
 cited  by  him,rpcakcth  fomwhatofBaptifmcjnbehaircofone  who 
 had  h  ad  two  wiucs.onc  before  he  was  baptized  another  after,  and 
 was  thereupon  queftioned  whether  he  might  be  Bifliop  or  not,bc- 
 caufe  the  Apoftle  Ciith,thataB/(hopJhoft/di>ct^e  hushaA  of  one  mfe. 
 He  dilpntcih  at  large,ihat  if  Baptifmc  take  away  fins.much  more  \t 
 (hould  take  away  the  imputation  of  that  that  is  no  fin,  but  neither 
 hath  the  words  which  /l/.i?/y^^palledgeth,  nor  any  other  that  can 
 feruc  M.  'Strops  turn.Jtis further  allcdgcd that  Danid  raith,^  ThoUfPdlii.j. 
 {halt  tvafhme and  Ifbalhe  nhiter  thenfioxr:  horPthen^Ca'nh hc^canthe 
 hlackneff'e  ofhellremaine  tn  hisfonU}  But  let  mc  afkc  him,  ifOriginaU 
 ftane  be  taiccn  quite  away  in  the  regenerate,  how  then  cometh  it 
 to  pafle,  that  Dautd  hauing  receiucd  the  cffc(5l  of  Baptifmc  in  the 
 Sacrament  of  Circumcifion,  and  now  a  long  time  continued  in  the 
 ftatc  ofgrace,doth  yet  complaine  of  C?r/^/«<i///r««<?,and  doth  men- 
 tion it  as  the  fountain  of  tho(e  cnormoui  lins,  which  in  that  Pfalmc 
 hcbcwailcthand  bemoncth  vnto  God?  1  Behold,  faith  l,e,  Irvas  qver.j. 
 horn  in  im<jtittie^and  in  (i»ne  bath  my  mother  concetuedme.  Why  doth 
 .  he  thus '  confeffe^^s  Ambrose  faith,  the  filth  both  offpectallj  (fr  al  fo  of  r  ^mhop^f^. 
 common.tUit  is  to  fay,  Or  ipina/l  ftn^es  'i(  there  were  now  no  Oripttiall  ^xD.»«i'/.M.  i  j. 
 ^n  m  him  tobcconfeiicdPAndasforihat  wnichyl/.^//Z7<»pvigcth,  allium at^tuea- 
 ihe  fame  yimbrofe  tcllcih  vs  thcrof /that  he  u  made  whiter  then  fnotv,  »>«»"*"> '"UHmH 
 torvhomthe  fault  ts  pardoned,  who  yet  am  meth  the  continuing  of  {ihid.Sufram. 
 Ortitnallftnne  in  him  that  is  pardoned,  as  wc  hauc  feene  before.  He  "^'^f^^^'*^. 
 was  therefore  whiter  then  (now,  as  touching  imputation  and  giult,  liu.r. 
 when  the  fault  was  pardoned,  according  to  the  faying  x>f -^«/?/;», 
 that  ^  all  the  commandements  of  Godare  reputed  asdone^  when  that  ts  J'^"i-'K*traSL 
 pardoned  that  u  not  done. But  yct\vhe  he  hid  heard  it  dcliuercd  vn-  manin^^aa 
 to  him  by  the  Prophet  Nathan,  that "  the  Lord  had  taken  away  his  '^•'f"*'"';?'"^ 
 ftnne,  he pr2ycdnotwuhlt3nding,*Crtf4W/«fW* a cleane heart', renew /  ,^aoi<aur. 
 inme  aright f^int,  tt>a/hmeand/(halbe)vhtterthe»fnoiv,ihcrcbyiC-  "p^V"','   *<J* 
 knowledgingan  vnclcanncflcin  himfclle,  from  v\bich  hehadfhll 
 neede  to  be  renewed  and  warticd;  from  whiih  whcnhe  fhoulJbc 
 wafhedhe  fhould  be  whiter  then  fnow,  but  from  which  no  man  is 
 fo  fully  waHied  in  this  life,  but  that  he  hath  need  ftili  to  pray  to  be 
 wafhed  and  clcnfed  more  and  more.  For  what  is  it  by  wafliing  to 
 he irndc tvhiier then 'fnoof J  buc  tohc vnzdcy without  fpotyOrminkJc,  y=rM*7- 
 
2^6  ofOmmUftme aftr  BApttJhie. 
 
 T^UguflJeMUpt  ,•      f      1  •        ,T»  I  J  I  r  .     I      f      I       /•  t|      I 
 
 c^  concupif.Ub.1.  or  anyjHch  thirty? But  to  bee  made  withoHt  ffot  or  xvntjkSw  befallcth 
 *'ft  V^Sf »««  ^^  "°  ^^^  ^"  ^^^^  ^^^^  ^^  ^  Ahjiin  well  obfer  uech.  Therefore  no  man 
 iHiflo  fecu'jofei  in  ihis  life  becommcth  vfhttcr  thenfnow^  by  being  free  from  all  in- 
 ttrJlZtZ  tcrnallblotofvnclcanneflcandfinne.  And  therefore  to  take  away 
 &c.  from /^/i?^'/^<»/' all  matter  ofcauill,  ^4/i/plainelyfaun,thatV^.f  »V4- 
 
 ^^ciens  per  fe  eji  hnt  that  there  needeth  alfo  great  labour  and  diligence,  and  that  as  to 
 "fmmvt7Jum  fnakf  d  fcrfcB  and  abiding  colotir, ther e  needeth  often  drppingc^much 
 pomoueatadai-  ojiines^fo  vs  it  alfo  tnthe  fonlc  corr fitted  with  thejilth  of  ftnne^^  heeing 
 ^U^,^i&^'^lem  '» <*  hahite  ofeuill.that  hardly  and  with  much  ado  it  ca^i  hee  wafioed  and 
 re(]uiTimtw.nic  cieanfedfromit.bui  faith  UM. B //hop ^it  u  a  notoriety  vfirong  to  thfpre- 
 ^^uoIiTu^IVm-  <^io^  blond  of  om  Sauiour  Chri/l,to  hold,  that  it  is  not  oi  well  able  to 
 gtHUd  eft  opus  ad  pftrge  andpurifie  vsfrom  fmne^as  Adams  tranfgrejfion  was  offeree  to 
 ^Umplfiai-  i»fe^  "^s.  And  what  doth  he  fay  therein  more  then  we  alfo  fay  f  Wc 
 utm  furitatts  &  acknovvledgc  as  much,and  HOt  oncly  fo,  but  wc  faic  further  as  hee 
 fidib^us,&T.Et  faithjthafjWff  recouer  more  by  Chrifts  grace  ,thewe  hane  loft  by  Adams  ■. 
 ^uemjjmoJum  fa/tlt,zccoTd\ngto  thc  wotds  of  the  Aportlc  which  heciteth  to  that 
 *rtpetm"vicZt  putopfeAVhat  inferreth  he  now  hereof?  lfthen,Cihh  he,  tve throttgh' 
 AC  muito  cum  U-  chrifl  receitte  more  abomdance  ofqrace  then  we  IpJI  by  Adam  j here  is 
 
 hare  iKlin6tum  n    i  r   •      I  i    I        -J  I  a  J         ■     t     a 
 
 efiainsiuram  ex-  HO  more  fin  left  m  the  newlj  bapttz,eama»,then  was  in  Adam  tuheftatt 
 afitpreffimin'    ^/"/^w^ffffa^y.Butthls  conciufion  foUowcth  not.  For  although  wee 
 
 kerefcentemy  &c.   '  •     t^\      -n    \  \    f\-        j^i        '  i 
 
 ^demdemfeha-  tecouer  Hiorem  Cnriit  then  welolt  m  Adam ,  yet  wee  do  not  pre- 
 ietmodum  amr^a  f^pjiy  j-eceiue  thc  fame.God  hath "  blefedvs in  Chrifl  mth  all  man^ 
 fuppurau,f^in  nerjpiritftaliblefsingf  tn  heaaenly  things ^  but  wee  haue  not  as  yet  the 
 habitud,neco»ft^  ftuitioH  thcrcof.  Chrift  hath  rccoucred  for  vs  immortality  and  in- 
 tHimmaii  affue-  corrupt!or),yet  mortality  and  corruption  hitherto  continue  ftill. 
 Totjonopd^f  Thc  grace  of  Chrift  doth  not  oncly  yceld  vs  the  ftate  which  Adam 
 tlui,&c.  had  Poffenonpeccare^to  hane  power  not  to  fane, but  alfo  a  higher  per* 
 
 *c^ug.dl ccrrep'  f^*^'©"  "non  poppcccare,  to  bee  without pofstbiltty  offinne^  and  yec 
 &gr*t.cap.u.  who  fcethnotjthat  we  haue  not  attained  to  this  perfection  I  God 
 eS;il»M.  hath  ^  raifed  vs  vp  together  wnh  Chrifl^  andmade  vs  (it  together  itt 
 iib.\.c<ip.^.  heauenlj  places : '  Nondumin  re  fed  infpe,  notyet  indeede  but  in  hope, 
 rScar£.cln.''  ^ait^  S.  Auftin,  Thus  haue  wcereceiucdmorcinChnft,  then  wee 
 ttmpu^io  eji  fpei  hauc  lofl  In  ^i<«w,  not  yet  actually  and  indeed,  but  in  aflfurancc 
 fidem!mTprZ>f  ofhopc.  ^  Our  flateheere^{d\i\\Tertullian^is  a  contemplation  of  hope 
 taio,  mcpoffejjio  through  faith /iot  aprefeming  of  things  to  vs :  it  is  not  pojfeffion  but  ex* 
 iKom.iT^'.  peUation.And  this  the  Apoftlc  confirmcihjfaying,  that  s  weewalke 
 ^  faith  and  not  fypghtithat  wee  arefanedtfrhope^bm  hope  which  is 
 
 fteni 
 
of  OrigWAUflme  after  "Baptfin^^,  257 
 
 pg»e  is  no  hope  ;thtit^^  vee  watte  for  the  adopt  ion  ^  euen  the  redemption .  „   . 
 ofourlfodiesy^theredempttonofpo[fijjion^  as  it  is  rightly  called,  /oiEph'.i'.iJ*. 
 thepraife  ofhUvlory.   How  is  ic  chac  hauing  alrcadic  recti ucd *""'"''''''/*'»» 
 adoption  ,  wcc  yet  lookc  for  the  adoption ;  that  be  already  re- ''"''^'"*^"* 
 deemed,  we  yet  looke  for  a  redemption;  that  being  regenerate  in 
 ChriftjWe  yet  cxpedtarcgcneratio^biit  becaufc  the  fruit  &  cftc6^  &  fi«r3«/L  »- 
 fubrtanccofouradoption,redcmption,rcgcneration,thcadoption/'.'5'rMj,.i«f»W' 
 rcdcmption,regcneration  o^ pojfejfion  remaincth  yet  vnperfornicdS'^y;;^;"- - 
 vnto  vs?  Wc  rccciue  now  >■  a  fir (i fruit s^2n6  feme  fmall  beginnings,  ^'^"^  '«"f'»  qt*m 
 as  forataft/ofor  a plcdgc&  anbrancc ofthcrc({,hut^ in comparifon^cZutmef:/?. 
 of  that  thatjhall  heat  the  r^fftrreElion^  the  life  that  norp  t4,us  hut  euen  'P'lag.Ub.j^.ctf.-j'. 
 dmg,   as  S.yii^ftm faith.  Therefore  M.  B,pjo^  Hretchcth  the  pre.  fjrJ^aih£!,iT 
 lentclFc(Sof  Baptifme too  farrc,  when  hcc  faith,  that  in  the  man"*""*'''''- 
 netv/jf  kipti<.edjthere  is  MO  more  finne  left  then  wm  in  Adam  in  the^DanM^ptj^-uo"* 
 fl.tte  of  mnocencj.  This  is  no  Catholiquc  dodtrinc;it  is  mecre  here-  '^"i:  »'^'«»»«>m 
 lie,  itiibutthedreameofthc  Pelagians.  Sothey  faid,  th^t"^  menUl^efSt'^'' 
 inBaptifme  are  perfeSlly  renevfed^and  ""  that  they  cannot  he  called  the  °  "'^^"-"^^^r*-  . 
 fannes  of  God  vnlejje  they  he  made  altogether  without /tune*  find  this  cxtjlimctjiitm" 
 by  ALBiflfopt  dodlrine,  is  not  oncly  gained  by  the  Sacrament  of '^^^'^''^''""'° '^"Z* 
 BaptilrnCjbutalforencwcdcuery  while  by  their  Sacrament  of  pcf  iL'J>  iH»xem!am 
 mncc,  M.Btfhops  abfolution ,  if  wc  bclccuc  him ,  will  fet  a  nian^^^^y^^'^^^* 
 for  the  prcfcnt  zi  free  from  ftnne  as  Adam  tvas  in  the  ^ate  ofinnoceney,  furiuum.Uan- 
 Fie  vpon  thefc  lewd  paradoxes;  why  do  they  delude  fimplc  foules'^^i'';f/^^^^^_ 
 with  thefc  hereticallpofitionSj  which  they  thcmfelucs  in  their  ov^ngoqmdtm^&c.Eji 
 confcicnces  muft  neceflarily  condcmncf  Wc  hauc  heard  bcfore/;^J^^^'^^'^ 
 how  B^/?/ condcmncth  this  alfertion  of pcrfc£l  puritie  attained in/^<f?.«  iiUusemurt. 
 Baptifme.  In  t-c  like  fort   doth  Hilary  icach,  that  °  )»ee  may  »«/ ,ti7i''5^;/«, 
 thtnke  that  there  is  reflored  in  the  Sacrament  of  Baptifme^  that  perfeEl  "ium  tepo/iu  ijm 
 innocencie andpuritte  that  is  worthy  ofheauenlj life^  hut  that  there is'l^'/^^^'^'^fj^^'^\ 
 remaimngaftertbexvater  of  B^pttfme  the  eleanfug  of  perfeEl  purtt$e^"^'»( &  foo'u* 
 which  hy  the  grieuance  of  death  (ball  purge  vsfrom  the  hlot  and  focie-^  ^",ljfj'fl%'^\ 
 ty  of t^at  Carton  rvheremthrvee  are  rtow  hlended.    Thus  EpphaniW'^^'^'*'  vfi'fl"^ 
 ^WcdoQ&iO^iof Methodius Aoi\x\{\ Proclus  that'  finne  hy  enlight-'^„'^^°'^"l^l*,„, 
 ninfqrace  i^nottakenqutteaway.fortbcnmen  (hould  not  finne  afier'"/^^f'-'""''''t*'' 
 
 T,^  /  rill  J  If         I       n  J    r     r       ipeiCitoptntSiti 
 
 Baptfme\tt  tsthereforeholdcn  tnana  cjuietea{jnthe  Bapttiie(i)hy  faith (j.^fr„irk  no'ji, 
 hut  is  notyetpulledvphytherootes.  But  moft  notably  of  all  otlier"*^;"-'^''-'^*'* 
 doth  i",  ^«/?w  determine  this  point  aganilt  the  piagianhcrc-,.viirv»4f/;/)<r» 
 
 fei  fidem  tunc 
 ftcca'.um.vl  ntfritliw  ntXiofpoA:ujt;mnainemT*dicKi'.m  itUi^ 
 
 0^3  tik(rs. 
 
2  3  S  ofOrigmUfime  After  Baptifmc^, 
 
 tikes,  affirming  ftill  that  in  Baptifmc  there  is  nothing  perfciStty 
 yeelded  vntovsbutonely  therorpiucne{reoffinncs.*5  0«yrtf»tf»'i«^, 
 faith  hec,  heginneth  at  theremtfftonoffmnet^  andfa  farreat  a  man 
 <1  ■^H'*!^-  ^'P"-  mindeth  the  things  of  the  ffmt,fo  far  he  is  renewed, hut  the  refits  done 
 ^tbT^c'^p.iXeni-in  hope  for  the  time  till  It  may  be  do»e  indeed.  And  alheit  there  he  m 
 u.iUo  tnapis:  ft  re  -g^ptiffjfg  ^  totaltani  fHllforQiHtneffe  of  fins,  yet  if  in  the  mind  it  (elf* 
 petcatorum.  Eo  vfihtch  IS  the  tnnermjtn.,  there  vcere  tn  Bafttjme  a  perfect  newnejje^  the 
 i»qM»'**>'W['-  j49o[ile'woHldnotrayXhoH(ihourotitwi>ard  man  be  corrttPted ,  yet  our 
 
 que  fptniualiA  >    ■>      ,  .         '   ^      i  y   "^       i  J  t-       I        I         •  i  r 
 
 fapk  (jia  tarn  ft-tnvpardmart  ts  renewed  from  day  to  day.  tor  he  that  ts  renewei  from 
 fit,intanutmre- ^^y^^  ^^y^isnotyetwholy  renewed^  andfo  farre  asheeis  not  jet  re* 
 wfomfpefaa*  nev0ed,\o  farre  is  hejettn  hisolde  e^ ate. Ther fore  the  Apoftle  exhor- 
 .jttnt  donee  ejutm  ^^^^  ^^^  fatthfu/l  baptfz.ed  to  pat  off  the  oli  many  &c.  which  they 
 Bapriftno  quam-  (IjoHidnot  bee  Warned  to  doe  J  ifm  Bapttfmett  were  perj-ectly  done  at- 
 ficrem/n^p!c^  r^^i^/f .  Agditie  he  faith,  that  "■  a  man  by  fpirituall  regeneration  is 
 momm,tamen  ft-vholy  in  hoDe,bm  indeed  is  yet  bm  in  part  renewed,  ind  propofcth  it 
 IfihLoZteSr  ^^^  a  thing,  ^  fpeciall/ to  be  regarded  and  remembred,that  ene/y  for- 
 ferfeSa  in  Bap-  gtuenefe  of(innes  is  full  andperfe^  i  t  Baptifmey  and  that  t  he  quality 
 mZ7'd!cZef''ofTnan  is  not  forthwith  wholy  changed,  but  that  the  fpirituall  firfi 
 ^fofioi'{s,Etft  fruits  in  them  that  go  well  forward  by  newnejfe  encreafingfron^ay  ta 
 7^So°t£qIi'deday  4oe  tume  or  change  to  the  fame  that  which  is  old  according  to  the 
 ditin  iiemrtno  fiifhy  vntHl  there  bcc  renewing  of  the  whole.  Now  how  doch  this 
 ZTrenZt»sM^<^  with  that  which  M.  B:fbop  affirmeth,  that  not  oncly  the 
 &inqmnrura  guilt of  finncistakcn  away  by  forgiucneflc ,  buta'fo  the  whole 
 r«r.  tTbiot  and  deformity  thereof  is  quite  abohflied  in  Baptifme,  and 
 adhiicinvetajia-{Q\\  j^nJ  pcrfedltighteoufncffc  atchieucd  therein  ?  If  oncly  for- 
 w*^'S'»<Sa«^  giucncffe  of  finncs  bee  full  andpcrfe6l  in  Bapiifme,  then  there 
 ti\atesfi<kiefqy ad f.2innothce  Ciyd  to  bee  a  full  and  perfcdl  abolifhing  of  finnc  ic 
 hm^mmeZt  tin  fclfc.  It  is  falfc  therefore  which  hee  faith,  that  inthernan  newly 
 ejfentjthocin  ^aptiz,ed  there  is  left  nojinnc,  no  more  finne  then  was  in  Adamtn  the 
 p^lfe'mfAauvi  (lateofinnocencie.  To  which  purpofc  hceaddethfurther,that4/- 
 «/7«"■  beit  other  defers  and  infrmitier  doe  remaine  in  vs,  for  our  grea- 
 Hamotom  in  ter  humiliation  and  probation,  yet  all  filth  of  finne  is  cleane  fcoU" 
 fpeiam&iamin^ff^  d»r  of  ourfoules,  by  the  pure  grace  of  God  powred  aboun- 
 generaiione fpi.  dantty  tnto  it  in  Baptifme,  Which  now  how  farre  it  is  from 
 FStrT!?/-"^^^'  icappeareth  by  that  that  hath  bcenc  already  fayd.   I 
 
 :id  prjtcipue  at- 
 
 iniere  ac  memniffi  debemu?  t.vitummodopeccattrum  omntHm  pkniim  perfi&amqm  remijlenem  Baptifmo  fcri:hom, 
 Hi  verb  ipfiiu  qualttatem  no„  totam  conVtnuh  mittari/ed  fp:ntiMUs  primitias  in  be>l)profi(tentibiu  de  die  in  diem  noui- 
 utttcrefientiffmrnutfire inhq^nQifxrmihter  vitns ejl  iomt  mum reniHttur. 
 
 <vill 
 
 ] 
 
OfOrigimllpnne  after  Ba^tipne.  2  j  9 
 
 A i'l hcrcaddc only  the  word-^of /7//-<>j,wlio  ii\i\-\^^lVeh4uc  m now  '  Hi'.^r.mV^ti, 
 a TKAtter  mwglednitb  v  ,whichu  fnbieH  totheiawof  fttinenndde.ith  \)ml^'t'!^lmm»c 
 andthat  tnthe  houfc  of  th^j  mart  all  and  weal^fl':P}^ne  gather  a  l!lotof*^>^"^""»»^ 
 cmnptionhy  the  focteiy  thereof,  and  '^nt  ill  the  body  bee  glorified  into  "Z'r7u^Ug.'tijut 
 the  nature  of  the  fpirit,  t  here  Ctinnot  bee  tuvs  the  nature  of  true  life\P"'^''^^<>^'^xix 
 th.it  this  worldt^  not  the  land  of  the  Umna.bttt  that  Wee  are  heereflillto  cr^^J  «r«T»«. 
 bee  cleanfed  bj  reafonofbeing  blended  with  the  car  ion  f  of  concti-f''"'*!'^'^'""}^'^"'^ 
 pifc€nce)and  that  thi^vras  the  thing  figured  tntheUw^  where  a  man  TJ'c?Mctn{oruo 
 VfOi  vncleane  for  touching  any  dead  body .  Surely  if  in  rhk  life  wcerc-  '""['*^'^"r,ae  m- 
 majncllilliiicafccobccieanrcd.it'rhrfebc  ftill  a  bict  of  corrup-  LfZ'.jmfpZtm 
 lion  by  rcafonofconciipifccnce  ftillclcauing  faftvntovs,  yiid  it  "'^"'f  •^itKvn.e 
 can  be  no  othcrwiletiJrhc  body  bee  glorified  into  cue  nature  oK/r^»ar«r,r,^f. 
 che  fpirit,thcn  it  is  vctcrlv  falfc,  as  indeed  n  is,  to  fay  that  in  Bap-  ^n'  ''/"'  '"'""'* 
 
 /-         /;r/  f     rr  •      i'         r  J  r  y-in  ,         '      tft'iuioMmrtgh. 
 
 tijme  all  filth  of  (awe  ts  cleane  fcourea  out  of  our  foHliS.  But  whei  eas  «^'«  '-'<"»  ejfc  x*- 
 all  men  iind  by  experience  both  in  thefclucs  and  othf  rs.that  there  "J'''""-fi*-  «»f  • 
 isa  wondtnullprauiryand  coniiption  or  nature  (till  cQnnfA\\r\^ypr-!figtrar,07,'.m 
 whereby  wee  arc  allforwird  to  that  that  is  cuilf,  and'altogether  J|JV,^^J''^^'J^'" 
 backwaidand  vnto.vard  to  goodncfle,  to  prcuent  the  obie(5lion  admfcimur  mot' 
 hereof,  AI.  BiP^op  acknowjcdgcth  a  remainder  of  fomc  what ,  but  '^"'fjutl^mfa 
 hce  q.uhficth  the  opinion  thcrirof  with  fauoui^blc  ar.d  gentle '^"''■"-^"V'^if' 
 tetmcs.He  Cinhythar defefls andi^ffrmitiej  rcmainc  in  vs,  n.arry,  in    '*^'^'^'' 
 nocdfc  nni(t  wee  thinkctliem  tobcefinncs.  But  theic  defers  and 
 iw^r/wm^j-are  (uch,asfor  whichit  is  trueofvs  which  Saint  Aujiin 
 {Anh,^Rcfuwiuadhucfiliftr£,(benonfuwus,   Byreall Jfate  andbe^      .     „. 
 tng  vpe  areftuUhe  children  of  math;  n  ts  in  hope  as  touching  Xfbich  ne  yfaU-j. 
 are  not  fo.Ho^  are  wc  yet  the  children  of  wrath,  but  by  hauingin  ' 
 vs  the  matter  ol  *that  irrath  wherervithtvee  were  all  borne  ,  which  xWPfaLio... 
 whatisitbuconcly  finnc?Thcfe  ^f/t*^/ then  and  infirmities,  what  ^"//^^JJ^^„.^^ 
 are  they  properly  and  in  truth  but  orftly  fmne  ?  But  AI.Biflio^  in  "■adepr»;,-,g!»e 
 vfingchcfetermesaliudcthtoi'.  y^«y?/«,w  ho  oftentimes  locallcth  m'ajjl'^Tuu. 
 coof  upifccnce  and  the  lulls  and  motions  thcreof;which  if  he  did  in 
 the  fame  meaning  25  i*.  x/ai/?/»  doth,  thciefliculd  bee  no  matter  of 
 great  qucflio  betwixt  him  5r  vs  YoxS.Aufitn  calktU  concuptfcence 
 
 ...^ ^  J.i'n  .. 1.   /I 1.-    _»l l...^-^L_   C._i;n_    J 
 
 condition  of  nian,luchad(fc6l,if  we  wil  rocalit(lcrvscalii''^ci'»'-[j"'^  y^  ^^  ^^^ 
 rMp(ion,z^  he  himlclf  cxpoundcih  it)  as  ^  by  rcafonwhcr  of  the  fame  S.  pn.sccf.t. 
 
 Ct3  jHfiin 
 
24^  OfOrigmAUfime  after  Buftifmt^. 
 
 a  Dscinit.Dei.  It.  Aftfiin  faith jthat  HO  mm  lining  ^all  be  found  nghteotu  in  the ^ght  of 
 l^"^"V  , ,       God.^s  vvc  haue  feene  before.  It  hvittam,  fuch  a  ^<?f^^,  as  where- 
 
 b  Coar.lul.U.z.  '  ■       ■   .         j        i  i  i  r  r  ■      • 
 
 (.'Dei,trj,:ciMifl.  by  ^ the nMute ofmAnisvtttated and  corrpi^teA^  and  jojarre  as  tt  u 
 '^li-'J-Pff^c.^- corrftptfdis eHiU,&ndtherci<inoth.n^  thatmakethan  c;jill  man,  but 
 
 tiLot.liu.C.i^c.l.  r  \     1  r  n        \  ■    n-  i   r  n  r  i 
 
 i»«  j?M«t«w««c/Zonely  hnne.  Uhodtfectw  a  lajttt/a,  a  defection  or  jwarHing  from 
 >iout  afimnad  yiqljfeoffftjgffe  hindring ,  that '  wee  lone  not  God  mth  all  onrfcnle. 
 joKcieritraMrmn  ^ dimtni^tysgthat fi^iritHalldelight that vre ought tohaue w  the  law  of 
 irSmTeUc-  ^^^'  ^"^  ^  ^^  is  (tftnexvhea  there  is  not  that  loue  in  vs  that  ought  to  bee  y 
 \aiioni[m^am  or  the  fame  if JeJJ'e  then  it  9f/ght  to  bc.  Bu^it'is  iiot  onely  after  Bap- 
 jri'S'.'i^flto-tifsTfiethati',  /^?//?/«  giuerh  ta  coiKupifcence  ihis  name  ofvit/um, 
 luhCo?ukLcur  adife&,ovT^th€iaviceor  vitioM^ijiaaln.-e  i  hcccalJechit  from  the 
 't'oftaf^ct  iii-ff  hzgm^\n<3j  vitiftm  <j-i0  vitiataefi  natura  humana  :  avice  or  viciom 
 i{cu.  1 5  Su^ra  qsialitie  wherewith  the  nature  of  man  is  vittaiedand  defiled.  Now  be-  j 
 ?^,^"^';^,..  ^fi,-.f-ore  ^aptiimc  there  is  no'doubt  but  S  'Aaflwe  by  vice  \m^ont\\\  '~\ 
 ci'.p.Lx.c.^i.  finne^  becaufe  for  it  He  (^iith,  s  th;  nature  of  m^n  is  condemned^  and 
 %lff-immw-,  idvnierthefoVferofthe  dmell^  and  the  thing  being  {\\\\  the  fame, 
 fr»pterboc&  how  fliould It  aftcF  ^aptifme bcc HO  (iunc  ?  Abe:tafter  2?aptifme 
 fihiuiatur.  he  call >rth  it "  vtttum  mortuum,  a  vice  or  vttiom  qualttj  that  is  novi> 
 hCc»t.uL!ib.i.  ^g^,i^  becatiffj  faith  he,  it  is  dead  oa  touching  the  guilt  wherewith  tt 
 '$m7oVt*t'i!i\uch^ldvSy  but  othowifcitiiueth  f^ill.  H.-e  calleth  the  lufts  thereof 
 Mi  tent' au  i  vitia  acfHorum'reati  abfohtti  fuhiPu:  vices  from  the  guilt  whereof 
 we  are  re  leafed,  importing  llill,  that  faue  the  guik  they  arc  ftill  the 
 VvkhAe picmo^^^^  that  they  were  before.  Tnercfore  albeit  hee  forbcare  the 
 Orii^cont.i.  Ft  nameof/5»»^  aftct  ^aptifme,  intefpcdthat  they  haue  not  theef- 
 S'l?Srj:^edoffiiinetG  make  guilty  before  God  ,  becaufe  they  are  alrea- 
 tu(iiti.t>einLt,  die  patdoned,  ye  J  he  canaot  bee  fippofed  otherwife  to  exclude 
 *rLi!!!ntnc llo-  ^^^^  ^^^^'^'^  ^^^^  natutcand  nnme  offinyie.  They  did  make  guilty  bc- 
 }rie,fn»to'versq--,  fore,  and  fhould  make  guilty  ftil!,  but  that  they  are  pardoned, 
 itlfJ*/erfpTr'^  which  cannot  agree  but  to'finne  onely.  And  this  did  Ptghius  a 
 fid mnporeCt.  fricttd  ofM.  5//7^(?/>J  fcc Tcty  well,  "^  tint  ic  is  impolTrble,  that  the 
 coJ!iinf.Ui!c.'i^.  nature ofyi^/j^.and pIic  nature oi'conctipifcence  abiding {-Jii  the  fame, 
 SicutmoLiiicor-  ^U^icconcupifcence  before  Baptifnie  iiiould  be  finnc,  atid after  i?ap- 
 Etl^:j"ru%7  tifmefliouldbec  no (inne.  Now  as  both  before  Z>^aptifme  and  af- 
 iliioi-u>i  operate  jgr  ^aptifme  it  is  called  by  S.  Aaftenadefetl,  (o  \$  it  alfo  calied,  w- 
 
 contagioyidejl,        „  ■    r  ■      t  r  n-  I  /f 
 
 cocu^ifcen'i.e  af. prmit as.amnjirmitie^ianguor ,afntntnejje or weal^nejje fiOi  growing 
 fiaii-^ficy.tdepa.-  ofabarepriu3tion,asl  laid  before,  butofa  vicious  conftitistion, 
 
 rentibusmoibiUii  ^        i         ii  i      I  •  i  •    i      i  r         l     ■  i  i 
 
 morbicU  faba'ti    a  corrupt  andcuilj  nabite,whichthfrelorc  he  comparein  to  a^  cor- 
 
 fioimtHr. 
 
 rupt  and  noyfome  diftcmpcr  of  the  body,whcrby  difcafes  arc  pro- 
 pagated 
 
of  OriginAlipnne  after  Baptifrtc^.  2  4 1 
 
 .pagatcdin  p^cncrationfrom  the  parents  to  the  children.  The  Apo- 
 hlcexprcflhh  the  whole  corruption  of  mans  nature  by  the  name 
 ofi»fiymiiyor  v^eakKe([g^\;!ha\  he  laiih,  ""JVhenweewere  jct tnfirme  mRom  ^.t. 
 orrveake,ChnJid,edforvs,  Whereas  ^.Auflm  witncflhh  ihc  Apo- ;y":f;/fjf„;j^ 
 ftlc,  by"  /»/;>wronr^;z;^^,mcancth  tW  lame  a*s  lie  doth  when   hce  '»»«?'«"  »'«/>;<>;.• 
 {d\'\\\\T\\\\<:^\7ii\y^VKgoAlj.fwners-^CKemies'V>ito  Codjnfirwitie  thcr-  f'cdi^.^c!'" 
 ftreimplicth  and  iinpoHcth  fiHtte.vngodlhjeJfe,  cftmtj  ajr^if^Ji  God  oDeTnmtM-i 
 Thvis  doih  Jtt/}t»  fiy.that "  in^rmityfeemeth  a  Itqht  ma'iter ,  hut  jet  Jw'wJ'«r';«?' 
 fomttimes  it  is  fnch  m  tljAt  h  is  Called impictj.  And  thub  doth  hccall  ^""■'■">A-^"i- 
 thc  penalldifcafe  of  Originall  finnc,P  aninfirmttie  ,  as  before  was  lT,>„/Jr^,Ji- 
 fayd.  This  is  1  Li/tgnor  qtio  bet^e  vitiendi  virttu  peryt ,  the  fAtntiyig  "'"•"«'■• 
 iveal^neffe  rvhcrehjf  rvee  loft  the  power  of lminguell,oii\ex\\i\k  by  hxm^wJ.&rtm'ijfM. 
 tQimcd'  vulntti qtiodvttlnerant  ipfamvitam  auarei}e  V:Hchatur\a  ^-^'A-'T* 
 liPouyidthutivouHueth  that  it^evcberevy  man  (tiottid  Ime  artght.   Jms  cupifcUb.i.cA.i\ 
 infirmttie  S.  Aujlm  acknowledgcrh  euery  where  to  continue  ftil'.  rlf"'" 
 
 /-  I      /- •    L  /I  ^  I        T,         V         .      /•  I  r  '  i  Deptcctt.txer, 
 
 *  /r  /J-  w/,he  laitn  ,  »>«(?/;  co»ft*f?jeat»  Baptijme:  *  0///  and  for  it  wee  &  rtmf]:h..cap. 
 hmefiitlcAtafe  to  cry,  Haue  mercy  vpon  me,  for  lam  vt>eake\  "  with  it  1'^Xpi'xqu.t 
 wearefiill  to  rvrajtle  anditrttitfa  lon^  m  we  here  //«^,  which  being  the  i.'/- •v""'  """*• 
 fantc  thatitw3sbeforc,Vi»«rrJ7r*/^r/^;W/  ofGod^''  rehelltng  a-'^^ltZU 
 gatnfl  the  Uir  of  God,  tliotigh  the  guile  thereof  bee  pardoned  ,  niuft  iCof,'..2.epifi.  Pe- 
 needs  in  it  fclfe  heft»ne^aiit  was  before.  And  thus  much  of  Af.  Bi  vfrnntTicin, 
 Pj^pnMfoIf4l>h  argument,comi\n\r\o  nothing  in  it  againrt  vs,  which  w/f*"-*  »»«  do- 
 thcancicnt  Church dothnot  wlioly  difauow.  fiZ^^"" 
 
 u  Imd.  H.tc  iufr- 
 rnititt  cum  qua  vfque  ad  corptrii  mortem  dcfeHu^  frofeclu  tt'termnte  cantendtmus.  x  Galjthians  5.  17.- 
 y  Rom.7;i/. 
 
 II.  W.  B  I  s  1^0  p. 
 
 2.  ObteEl.  Euery  finnc  is  voluntary,  and  not  committed  with-  . 
 out  the  confenr  ofman;  but  this  concupilccncc  whereof  we  talke, 
 h3thnoconfcntofman;butrircthagainft  his  will  :  therefore  is  no 
 finne.  A{,PerktnsaMfi*ereth:T\\ni(\iQ\\z&.\ox\s^.zs  3iVC  vfed  ofonc 
 man  towardkanothcr,mull  be  voluntary,  but  finne  towards  God 
 may  be  committed  without  our  confcnt.  For  cuery  want  of  con- 
 formiticvnto  thcbw.cucn  in  our  body,al(hough3gainft  our  will, 
 befinnes  in  thcCou.'tofconfcicnce.  Reply  :  Full  Uttle  k^wrret  this 
 mdnivhat  belotjgetb  to  the  Court  ofconfciencei  thefeeret  faults  indeed 
 be  examined JfHt  nothing  ii  takenfer  ftnne  bjany  one  learned  in  that 
 
 X4  /"^'*^'/» 
 
24^  ofOfiginallfmne  after  BaptifmL^. 
 
 facfi/tie^  which  is  done  without  a  mdntfree  confent :  all  of  them  hoUing 
 mthS.  Auguftinc:  That  finneisfo  voluntary  an  eiiiil,  chat  it  can- 
 not be  finne,\vhich  is  not  voluntarie:  An^  tofajmth  M..  Perkins 
 that  any  want  ofconformitie  to  renfonin  our  body  is  Jinn  e,  is  fo  abfurd, 
 t hat  (t  man  might  {  tfthat  vc>er§^ue)bee  damnei  for  adreame^  how 
 wellfoeiier  dtfpofed  he  xventtojleepe:  if  he  cfSance  to  dreume  ofvncleanm 
 ncf[e ^xohereu^on doih  enfae  Any  emtl  motion  tn  his  fie/h.  This  para' 
 doxeoffmmngvi>iihomamansconfent,isfo  contrary  vnto  both  natu- 
 uhMviTn'B.t-  ra// and ffipernatfira/Ireafonjhat S.P<vii^^i(\ice <iMerr-eth,Ninhcr  any 
 "'2''''AM-  ofthc  fmall  number  of  the  learnedjUor  ofthc-  iiiiltitudeofthevn- 
 Icarned  to  hold,thai  a  man  can  (innc  without  his  zov\{tv...JVhat  vn' 
 learnedlearnedmenthenare ftartvf  in oHrmtfernble  t^.ge^  that  make 
 no  bones  to  dcnie  this ^and greater  matters  too? 
 
 R.  Abbot. 
 
 To  the  obicflionheerc  propounded,  .^./'^r/^/»j  hath  giucn  a 
 double  anfwer.  To  the  one  M.Biflfoii  vcphcthj  making  choice  of 
 that  that  his  wit  would  beft  Ccrue  him  to  play  vpon  :  but  to  the  o- 
 ther,  whichis  thefamcthat J*. /^^/^/^ftilvfcdagainftthefamcob- 
 iedlionorthePclagian  hcrctikcs,he  vfethnota  word.  Let  vs  aske 
 M,  i5//^<7phinnfclfe,  What,isthc|;enot/»«tf  in  infants  before  they 
 be  baptized?  Hewillteli  vsthat  there  is.  But  then  wee  vrge  him 
 wiihthei{owneruIe,Eueryfinnc  is  voluntary}  but  (hat  that  is  in 
 infants  vnbaptized  is  not  voluntary,  bccaufc  they  bauc  noadl  of 
 vvill,  thcicforethat  that  is  in  infants  vnbaptized  is  iiofnne.  Will  he 
 not  here  fay  as  M. Perkins  ^th^according  to  S.-  Aafiwes  dof^rin^ 
 \fvhichindccdistruc,thatthefinnc  that  is  in  infants  is  •  voluntary 
 by  the  will  ofhim  that  firft  finned,  buc  not  by  the  will  of  them  to 
 whom  it  is.originall:  that  it  is  now  ^  naturall  to  man, but  yet  the  bc- 
 /i.TI7rj.^*oi  ginning ofit was ^/^ffw/Zofw-^w?  Which  anfwer  when  hee  hath 
 */;/«w«B/aef«-i  pjygnvs,  let  him  take  it  backcagaine  to  bimftlfe,that  the  finneof 
 irefjutehoratum  concupilcenccis  voIuntaMC  by  the  will  or  him  Dy  whom  it  hi  It 
 '*^'';''^^'^*'''"*'^"camc,n<)tbyourwill:andthat  if  hemcane  that  to  bee  voluntary 
 fumjfitexoriiium  which  IS  by  the  acx  ot  a  mans  owne  will,nis  rule  is  true  oncly  in 
 aftuall  finnes,  and  not  in  finneOriginall  whereof  we  difputc.  But 
 of  this  point  J  haue  anfwercd  Tuflicicntly  before  in  the  queHion  of 
 cied^.is.        "^  Free  mil,  and  need  no  further  hereto  ftand  vpon  :  only  Jwifh 
 
 ihc 
 
ofOrigwAUfmm  after  Baptifme.  2  4  t, 
 
 the  Reader  to  obfcruc,how-4^.5/y^5p  hath  here  foirtcd  in,  ihai  fin 
 isnotcammttiedivithoptt  mans eonfefJt,vjh€rcofM.  Perkint meniio- 
 ncd  nothing.Aiidthererorcas  AujUne^ixiX  to  IHlun,rh\cS(n^^ho■a> 
 pjouldfinrjehe  afcnbedto  that  perfon  ^  which  hatb  neither  Will  Kor 
 pgrver  to'/inne,  fodol  anlwcrcto  tins  fcholar  cf /W/<z«,  that  ''//  is 
 ,  one  thinv  to  fpcjlee  of  Commit  tina  finncs  of  a  mans  own  :  another  thtfi^  ^  *"•"••  '^"'"''-  '• 
 tofpCAl^^e  Of  the  contagion  that  comma hpjianothersfnne.  Our  ipccch  perpetrauepio- 
 ishccrcofafinnc.ihafwithoutanyconfcntoradlofoiirsjs  deriucd  ^''"""'"■'"^""'  ** 
 vnfovshycontJi.  ion  from  our  father  <4aam^  nhich  though  it  bccdthciwum. 
 ciir«  v\i  houtaiiy  coiifcntofours,  and  againR  ourwils  doth  tempt 
 vs  and  cnriccvs, yet  vvcconfcflTc  cannot  be  perpetrated  and  com- 
 mirtcd,  bur  by  the  conftm  and  liking  ofrhc  will.  M.  Bifhop  if  hcc 
 had>rcanrhon(ftly,lliould  haucaccordingly  propounded  the  ob- 
 ic6^ion,as,4/./*<'rj^/«/didj  that  theaiilwcie  niigiubefcenc  to  bee 
 d  re(5^  and  plainc,  as  indc<  d  it  is.  But  hce  thought  that  was  not  for 
 hi  run.-hclcnovveth  that  bv  trurhandfhnplicity  he  cannot  thriuc 
 Tvithbnd  warcs.andrhcrefott  mult  vie  IliuHiiio  and  Oiiftinaforihc 
 vttcringofthem.  But  let  vsnowlee  whnt  hi;  reply  is  to  M.  Per- 
 l^n's  aiifwertothat  obieitinn.  M.  Perkins  laith,  that  the  propo/i* 
 tion.ihat  euery  (in  is  vo/Hi^ry  is  a  pohttke  rtilr pertaining  to  the  courts 
 ofmen.anddoihnotholdin  the  court  of  conjctence^whtch  Godholdeth 
 in  mevfheartTytn^htch euery  want  of  conf  rmity  to  thelaw^  is  made  h 
 Jinne.Toih'vi  /Vf.  Bifhop  anlwcretht'ui!  \\\(c\y:Ltttlekn$ws  this  man ^ 
 whathlvijrfth  tothe  court  of  confctence:  there  fe ere t  faults  indeed  he 
 ex.imineJ^lrut  nothing  is  taken  for  ft  fj  by  any  one  learned  m  that  facuL 
 tiffywhich  is  done  without  a  mans  free  confent.  Where  v\  hen  A4.  Per* 
 ktns\\Axh  fpokenot  <«c«i«r/  ofconfciencekfpt  by  GodJc\csiX\{vi a cihfif 
 Acourt  of coNfctence  kept  by  men,  and  thofe,asv\'emuft  vnderftand 
 himjhisowncTcUoweJ,  and  (o  to  the  purpofe  anfwereth  nothing. 
 In  Gods  court  of conftience,'  ewll thoughts  defile  aman:  what  they  »MaMj.ip. 
 do  in  their  courts  of  confcienc c,it  skillcth  not.  In  dods  court  of  c6- 
 fcicncc,  ho  lu(l  is  lo/in^  becaufethe  law  hathfaidfThcu  (halt  not lufit  J^^-7-7' 
 it  is  a  figne  that  they  hauc  no  confcience, that  kecpe  a  court  ofcoii- 
 fcicnce  to  ludge  againftthat  that  God  hath  iudgcd.that  to  lull  ii  no 
 (innc.  In  Gods  court  of  confcience,  e  allvnrighteoufnejfe  isfinne^  and  r  i.iohn  j.17. 
 ihcrcforeall/Mw^rr^ffwo/r^tf/.^w^becaufcitis  vnrighteoufncflc,*r 
 ^/2«r;if  their  court  of  confcience  determtncothcrvvifcjit  mult  abide 
 the  ccnfuf  c  of  his  court,and  rccciuc  check  and  charm  from  thence. 
 
 In 
 
244  oforlgindlfinne  After  "BA^tiJmLJ. 
 
 In  Gods  court  of  conscience  is  required ''  all  the  he  Art ,  anA  All  the 
 
 {>D<uf.<f.  J,       ffjtud^ andallthef0tile,andflltheJlYength,2iYi^i\\c  trueinformcd con- 
 
 fcience  for  noc giuing  all,  rcfleth  conuidled  offinfie:  what  courc  ot 
 
 confcieiice  doe  they  lcee{ie,:hat  giue  bur  a  part  in  fteed  of  all ,   and 
 
 ycthaueaconfcienccto  fay,  that  thcyfinnc  not  therein?  What 
 
 court  ofcofifcience  do  they  kecp,(hat  Frame  Gods  comniandcments 
 
 to  their  confcicncCjand  not  their  confcicnce  to  Gods  commandc- 
 
 mcnts?  whofeconfcienceislikcthe  bcdot'  Procrhffes  the  giant; 
 
 Whatfoeuer  Godfaithjihatisccofliortfor  it,  thcyhauea  rackc  to 
 
 ftretch  ic'Iongcr.'whacfoeucr  God  Caithjthat  is  too  long  fori  t,thcy 
 
 hanean  axeto  cut  ii  fliortcr.  M.BiJhop  did3niiirc,in  Accd  of  a  court 
 
 of  confcicncc  kept  by  God,  to  tell  vs  of  a  court  of  confcicmre  kept 
 
 bythcm«  But ifvvc will  fp^^ike o( a coftrt of confcie^ce  forrefoliiing 
 
 cafes  gfconfcienceyWC  may  \?'cll  eiteeme  by  that  that  wc  fee  ,that  M. 
 
 Perl^Ksdid  much  better  know  what  bclongeth  to  the cohrt  of  co ft- 
 
 [cience  then  M.  Bi^jof  doth.  As  for  thofc  harnedinthatfactiltie^fji 
 
 whom  he  fj^eakeih,  all  whelps  of  the  fame  foxe,\vhat  they  ihinke  it 
 
 is  nothing  to  vs,  but  mere  learned  thenihey  arc  do  know,  sshatb 
 
 bene  fliewed,  xhdixfinne  may  be  without  ccnfent  of  the  will ,  nay  a- 
 
 gainQthe  willofhimin  whom  it  h  ftnne.  For  cuill  motions  and 
 
 thoughts  arife  in  the  legenerate  man  againft  his  will,  and  it  bach 
 
 benefufficiently  prcued^that  fucheuill  motions  and  thoiigl.ts  arc 
 
 finnc.-and  who  is  there  that  hath  a  feelins  confcience.that  doth  not 
 
 condemne  himfelfe  in  the  arifing  thereof,  and  aske  God^forgiue- 
 
 ncflcjthat  his  mind  hach  bene  ouertakcn  and  cai  icd  away  into  fuch 
 
 thoughts,  howfoeuerhehaucpreuentedthc  confentand  liking  of 
 
 them?  But  faith  ^.^/y&^yj/i? /^^  mth  M.  Verhins  that  any  vcAnt  of 
 
 conformity  to  reafon  in  our  body^ii  ftn,isfo  ahfurd,  that  a  man  might  if 
 
 that  tvere  true,  bedamnedforadreamey  hovn  well  foeuer  bee  ivent  to 
 
 fleece, if  he  chance  to  dreame  ofvnclean-ae^e^wheretipon  doth  enfue  any 
 
 ^     eui/motiofjinhisflelh.'WhcvchchathturncdconferfftitfetoGods/avi'f 
 
 juSlfL^.'ca.  i»to  conformity  to  reafon:  and  makcth  M,  Perkins  to  talke  ofconfor- 
 
 iCumftiitosde-  ffjitv tK the bodv. who  mentioneth  nothing  of  the^^^y.onelythat  he 
 
 /7<f  «'/?;« -7Mw«- may  make  way  thereby  to  a  dreaming  anlwerc  of  an  vndcanc 
 
 Aoetum  cafi.ia-  dreame.  Which  dreamcsnotwithftanding  are  a  very  ftrona  arsu* 
 
 iabr4Htur  ajfefta:  mcHt,  ot  a  pollution  and  vncIcanncUc  of  nature  yet  habitiiaily  re- 
 
 SliJ£S«»7  maining,and  a  very  proper  cffe6^  thereof,  which  it  is  Gods  mercy 
 
 viutm  (oflusi    not  to  impute  vnto  vs,  for '  if  the  moH  bighjhoHld  impute  the  fume, 
 
 faith 
 
ofOrigimUjime  after  'BaptifmtL^,  745- 
 
 faith S.Annine,w^<?/^^«/^  Ime  chajif  Ai.  Btpwp  matceth  norbiiicr 
 hereof,  buc  S.^uffi»t(m\\chAt  fuchdrcams  arc  breach  of  chafliry^  k  !t,J.  Si,jh,mj^ 
 and  tlicrcin^nMeifGoiKhould  impute  the  fame. \{\fS  therefore  bee  ''io"'»nfi!rat'"'r. 
 Tahb,  that  when  ^  Concnp;fcenc0thuiiiijl:epejlealeth  aco»fentriherif''ft'>i^'i  emgi- 
 ch^ll\ot!{es  herelfyfAllinto confent offHthmeffcy  ihc)  monr^t  &  rneue  c2"X?Tfl'r 
 thereat  trhen  they  tire  avoake.  He  rcachcih  bis  hearers  '  not  to  to  thir.k?*"-*^'"^'^"'^ 
 r»{ich  to  .ijl^e  God  mercy  for  ft, when  concnpifcence  (0  fnarcth  them  to  do  fj^""*'"'''  "^'"f 
 tiuii  CO  tb:mrvhen thej are  i\jleepe,^vhtch It  c.m>7oc  doe  irhen  they  are ''*I'>*i>>«>f 
 iu{e.  And  this  he  bimfclfe  bemoncth  ro  God  coccining  himfcjfc,  lilvISfe^' 
 >.'oi  o-'ily  the  dchght^tut  alfo  the  confent  and  a^  thiii  he  admit teth  in  ^oncufifctmut  fc 
 his  f/>f/.,cjliing  tr.o(clafc:uiofismo!io>7faJIck»cfcofthefofi!e^&c[Ay-  vf^cluJ^l^ 
 ir,g  d.ac  the (oulethereincommttteth itfilthinejje ofcoritintion^:in{\  Ij-  (ii"<iqn'.dm»fo' 
 iuitunu^zh^ti»th!jl^f7deofei^/Ilh':co»tf»Hedz'yjf.erfiUjt'ON 
 i:  3|ipearttb,rhat  whatfocuer/W.  Bt/hopdccmcoi  ihcic  (Jreamino»''.H«f/'lM-" 
 fancies  &  coi)fcnt$,yct  that  they  are  indeed  a  linf nil  corrupcicm  and  m Con}Jii':Tlo. 
 vi'c'eanncllcofthc  Iculc^fuchasGod  abhorrethjalbclctothcfairh-  '^^p-io-injomnu 
 full  he  imputcth  them  not.  And  this  haply  God  would  haue  to  bee  "taunrerum'La. 
 coiifidercd  in  chat, that  by  the  law  he  Wi^vnc/eane^from  wlioni  by  l'»'^'>o»f<''um 
 fuch  fancies" thefeedof^efieratioah^d  iflued  by  nighr,thcourw3rd  ^iJmm.ftT'ul'n  ■ 
 vnclcanncfle  fcruingtoaduertifcofthatthatis  withm.  And  to  the  ■^fTy''^c^':fcnfit. 
 clc^riiii^cHiiS  whole  poinr,tbar/;«  nuybe  vthere  the  will  conrcn-y7w7/w;/7i>r. 
 tcfhnoc.wcnuiy  very  probahlymakcapplicationoffiindy  otiier  ^"*'*"J^  »"""" 
 poiliittotu  tiiat  arc  noted  m  tlic  Jaw  of  Mojei,  arid.'  g  or  thole  tilings  u»guoref  amvu 
 
 wiiicii  were  cither  natural  or  cafuall,  wit  hour  any  procuremct  thcr-  ""•<^'c;;fPf'/<- 
 I         II  irT'  •  I    -1  1   •     I  T      1       r-     I  f'jf /'/.«f»A^'/ff- 
 
 otbythevvlll.\Vi^lcll0r<•^'J7p!alncIyappr()ueth,whcn^peaklngof  f<r^r«/»  turf,:ur 
 
 chc  woinans  moncthlv*  difcidc,  for  which  by  the  law  flicc  was  vn-  '''"'W'-- ^^^'w 
 
 cie3ne,!ie  laith  th'?reoi,tnat  °  //  isnofin^bicattfeit  comweth  natHraHy^ptim.ttuif-i&c. 
 
 hut  yet  he'cMife  nnture  j 
 
 ther^:nce  of  the  vcilL 
 
 rrhtretn  the  fjaiHre  0} 
 
 i^iheihd^ementofCod^  whilcfi Wiin that  [inned  by  his  n'tll,  doth  now  Meiihiti anfue- 
 
 hearethe\yHiltoF(i»by  that  that  he  is a/at^ffhumlLcwn  by  ^thede-  •''"'^f'/''^'^*^ 
 
 light  {ofconCfipifcence]vphich  he  (^eanth  inhimaq^aitiflhU  ntll,  as  bee  t//v;de.'tfet  cm* 
 
 cxprcifeth  ii  artcrward.  Let  ?rd.  Bi/bffpthcifotc  lcarnc,that  there  is  J/,Tj('l'^,Tr 
 
 a  pollution  and  vncieannefi'e  wh;chispot  voluntary  to  him  that  7"'.""'"''"/'/'« 
 
 is  thereby  vnclcane,  but    icthasapunilLmau  v!>«n  the  nature  ■'^''''•^;' 
 
 t.ttifftit  lio  vi  featur effj po/lura,ex  cdp.t   ■emt  vitiut/i i» /j:;o  fii^ft qii.v'u  per  tiidiciuni  fa'fefi'.  hw/ntntn  t'.nfA'ornff- 
 tJt,vr  l>oi/:o ijin  cu ptm i'fn:e£crft:rHUit ,(atum tu!{-. ^oritt  ininuv.  ^.UiX.  Ke,}. i  i.n-f/ie dfiunu  tx  dtltci^uone 
 
 /int  i/OiUH- 
 t.ttiif 
 tJt, 
 qi'.dm  fort  at  inM'.itK 
 
 of 
 
246  OfOrigMlfime  after  B^^tijme, 
 
 pfman  for  chacfinnc,  that  voluntarily  was  committed  In  the  bc» 
 ginning  by  man.  Which  fcfueth  him  for  anfwcr  to  thofe  two  pla- 
 ccso^Anfltn  which  healleclgeth,twoasliecitcth  thcm,butinclccd 
 but  one,  and  that  in  the  booke  and  chapter  which  hse  quotcth  h[\\ 
 for  in  the  other  place  Auflim  hath  no  fuch  words. He  faith  indeed, 
 .  t\\dLi'^  (inne  is  fovolttntary  an  etiilly  04  that  inno  mfc  it  i^  (inif  it  be  »ot 
 verJ^hg.'cap.i^,  volnntary^andthls  is  fam(tKif([i  ^Mthatfictthsr  the  fmalr.Hmber  of  the 
 fu^ra.fea.i.       learned  ftor  the  multitude  of  the  vnlearned  dod/Jfevt  therefrom.  But 
 as  he  faith  fo,  (o  hc^imfelfe  telleth  vs  in  whatnieaning hce  faith  it, 
 r  xemsiMA.    which  M.  ^/yZ^op J- learning fhould  not  haucb^ne  ignorant  of. '  It 
 "^•'^'  mtift  be  vnderfrood  of  that  //>/«? ,(aiih  \^Zy\vhtch  is  anelyftnne^  not  which 
 
 isalfothefHntlhment  offtn;  thatis  to  Ly .of  Aciinatl, notof^Ori^irfail 
 ^nne.  But  it  is  Originallfime  whereof  we  heredifpute,and  therfotc 
 by  S.AuUmey  owne  interpretation,  thofe  words  make  nothing  a- 
 gainfi  vs:  albeit  OriginallttnMedMo  was  voluntary  by  the  will  ©f  the 
 firft  man, as  before  was  faid.  Now  therefore  the  vnlearned  learned 
 ■  men  of  whom  he  fpcaketh,  are  learned  cnough,to  fee  that  he  wan- 
 ted not  onelylcarning^but  difcretionalfothus  rovrge  againft  vsa 
 faying  ofAnJline  againrt  the  ManicheeSjW  hich  the  fame  Attjiine  to 
 falueitagainft  the  Pelagians,  hath  expounded  in  our  behaltc  di- 
 redely  againft  him,  •    • 
 
 i2.  W.  Bishop. 
 
 The  third  re'afonfor  the  Caihohkeiii  this :  Where  the  forme  of  a- 
 ny  thing  is  taken  a  way.thcre  the  thngitfclfeceafetii :  but  inbap- 
 tifme,theformeofOriginallfinncistiikenawayj  er£a  M.  Perkins 
 pjifteth  in  ajfigntng  a  wrong  forme:  affirming  vs  tofaj^  that  'the  forme 
 of  Ortgtnall  ^,nne  n  the  guihineffe  of  it'  tvhich  weholdto  heneiiherthe 
 x.3.?-^  Mt.i*  forme  J  nor  maPte'r  oftt ,  but  as  it  were  thefroperfaffion  follomng  it.  See 
 S.T\io\Xiis:xvho  dehmreth  for  the  forme  ofOriainallfinne^  the  prtttati- 
 on  ofOriginalliufiice^vohtch  iuflice  made  the  willfHbiell  to  God. 
 
 The  deordination  then  of  the  xcill^  Miftyes  and  commander  of  all  o- 
 ther  points  in  man-made  by  thepriuation  of  origin  alliitfi  ice  ^is  the  forme 
 ofOrtgtn4ll(inne:  andthe  deordinationof  all  other  prns  of  man, (which 
 by  a  common  name  is  c ailed concHp'tfcence^  as  thut  learned  DoUor  no- 
 tethyjis  but  the  materiall  part  of  that  finne,fo  that  the  t»ill  of  the  rege  - 
 tjeratf  being  by  grace  through  Chriji  reUified^andfet  again  in  good  or' 
 
 der 
 
of  Origin Allfinni  after  Bxptifme.  24: 
 
 der  tti^Ards  the Uvt  ofGodjhefcrm  ofOrigtnaH/inne,  which  conftfteth 
 in  ditrdtHAtton  ofit^is  taken  ^uite  away  hjpdpttjm, and  fo  confeeftttmty 
 thefime  ttfelfe,  which  canugt  i>e  vnthoMt  bi4priper forme /ts  theargH- 
 ment  doth  sonuince. 
 
 R.  Abbot. 
 
 Ofthcfirftpropofition  of  the  argument  thcreisnoqucftion,6e-    , 
 caufc  thecflcntiall  forme  giueth  to  cuery  thing  to  be  that  that  it  is, 
 Tlic  queftion  then  i$,wherin  confiftcth  x^z  forme  of  finne;  what  it 
 is  that  giueth  to  it  properly  the  nature  &  name  of/7«.  M^Bifho^  faith, 
 that  Af.  Perktfif^tfteth  in  njfignmga  wrong  forme;  yet  heaflignech 
 \  in  their  bchalfethefamc/»rwr  that  5.^«/^/«r  doth,  andinafmuch 
 j  as  they  make  S.  yiujiine  the  ground  of  their  opinion,  there  is  great 
 [  rcafon,  that  they  (hould  vndcrftandy7»»tfinthefamemanncras5. 
 I  jiujlme  dioih.  Buthecreinappeareth  their  fingular  falfliood,  and 
 they  (hew  plainly ,rhat  they  allcdgc  him  but  only  for  a  color,know- 
 ingtharifiheytake/wintheiamc  meaning  as  he  doth,  their  opi- 
 nion cannot  (land.  Why  do  they  bring  vs  Anfim  to  prcue  for  the, 
 that  c*»ff«^//f*»ftf««^7?««*5W  hen  in  one  meaning  it  is  that  he  deni- 
 ethit,  and  they  deny  irinanothcr?S./^«/?/>7r,as  before  I  hauc  (he- 
 wed, placeth  the  nature  ohftnne  in  the  eftcc^  of  it, which  is,  to  make 
 a  man  guilty.  When  itdoth  notfo;  he  vndeiftandcthitnottobe 
 Jtnne,oppoCmofane  not  iorighteoujntjj'e,  as  we  vndcifland  it  in  this 
 quelh'on,  but  to  remt[fionandforgiHeneffe  of  finne  sW^:  faith, that '  to  '^"l"fi-^»"ff 
 begmlty  of  finne  ^  is  to  haue  flnnei  not  to  be  guilty  f§f fime , is  to  haue  no  cxp  i*.fuj.rj. 
 (inne. ^  The  baptisied  is  without  all  ftnne, but  not  witkontaleHiLthatt^  ("^■'-     ,     ,. 
 idlth  UCfhe  IS  without  thegwlt  of  aileuillj  not  without  the  euill  n  felfe.  e.ca.s-fufrt. 
 And  thus  much  m  infinite  places  he  giueth  to  vnd*. rlhnd.  So  fane  ^*^'^' 
 therefore a$yJ««*implieth^Wr,  he  dci\Ki\\concHp$fcence  in  the  re- 
 generate ,  to  whom  ic  is  torgiucn  ,  to  bee  any  longv:r  yT^wr  be- 
 caufc  they  are  not  thereby  holden^«i//7,andin  this  weoainfay 
 him  not,  bccaufeitis  butas  if  heHiouldfayjihatthouoh  in  jtfclfc 
 it  hc/iine,  yet  to  thefaithfull  it  is  as  it  were  no  /inne  ^  becaufc  it 
 is  not  imputed  for  fane y  whereto  willingly  wee  accord.  But  the 
 qucftion  is  ,  whether  in  it  owne  nature  it  bee  not  fuchjas  that  it 
 fliould  make  gmltte^  fauc  oncl/  that  it  is  pardoned  ,  and  that 
 
 did 
 
24^  OfOriginaUftme  after  Baptijmg, 
 
 did  4S.y/A(/?/wtfneucrdeny,asbeforc  hath  bccneprooucdrJic  confcf- 
 (cth  it  to  be  *=  fuch  nn  euill^  aspjoHlddraw  vs  vnto  euerUjiing  death, 
 vtjufr*,  0„fiji^orhemgittvs^bi4t  that  the  guilt  thereof  is  r^wm^i  Now  this 
 cannot  be  affirmed  of  any  thing  but  that  that  is  properly  and  truly 
 pnHe^  and  therefore  it  cannot  be  doubted,  but  that  S,  Aufiine  did 
 takccoKcupifcenceto  befinfte,  according  to  the  true  and  proper  vn« 
 derftandingofthenamcofy?»w.  This  true  and  proper  nature  of 
 Jfme,is  before  flic  wed  to  confift  in  a  defc6l,  obliquity  or  fwaruing 
 from  the  law  ofQod.For  the  1  aw  ofGod  is  the  true  image  and  dc- 
 fcription,  and  pcrfed  rule  ofrighteoufnes,3nd  cucry  declining  fro 
 rfi.iohns.iy.     the rulcofrighteoufnefleis  vnrighteoufncflc^and  ^allvfirtghteouf- 
 VilmxontT.Tr'o'  »^j^'-f  j5'««<f;thcicfore  cucry  declining  from  the  lav/  of  God,is/«w, 
 ftavemf tepee  And  this  is  lo  truc,as  jhat '^/^^/'^  in  his  time  amainc  pillar  of  the 
 ^nLllxpiiuti    church  of  RGme,doth  fully  approueit„and  maintaincth  it  with  all 
 /»ecMtMf/Zii»;j«/.  hismight,  thatitisatrue  andperfed  definition  ofyJww,  which  S» 
 *^mhI'1  rfm-*'  Iffhnhzth  fetdowne,  xhufinneisthe  trAn^rejfion  of  the  law.  Now 
 tudimqutnohu  becaufe  the  law  requircth  not  onely  outward  anions,  but  alfo  the 
 tutUgHt'ranfgref.  iHwatd  fixcd  difpofition  and  quality  of  righteoufnelfe  ;  not  onelic 
 fi"'  works  of  charity,  but  alfo  the  inward  habite  of  charity ,  whence 
 
 all  fuch  works  are  to  procecdjitfolloweth,  that  if  there  bee  a  con- 
 trary quality  or  habite,  the  fame  is^nney  becaufe  it  is  a  declining 
 from  the  law.  Seeing  therefore  concupifccnce  not  onely  in  the  firlt 
 i  ^afuft.mt.iu'  ^^^  ^  motions  of  it,but  eucn  habitually  is  ^  defe^m  A  tHJiitta,  a  de- 
 lianMb.i.  p^f»g  ordecUahg  frorighteoufw/lejas  S^Anftifte  calleth  it ;  feeing  ic 
 
 is^VGxy\i^h\l\^z\[^e»mityandrebell$onagainflthe  Uw  of  God^  2\\ 
 i.y,     '  ^*'    ^^//^<>/?xlearningcannotauoidit,butthat  itmuft  necclfarily  be 
 concluded  to  be /?««#,  But  yet  to  giuc  forae  (licwofauoiding  ir, 
 he  fcndeth  vs  to  ThomM  A^hwosxo  learne  of  him  now  in  the  end 
 ofthe  world  another  forme  and  definition  oijinfte^vihich  is,the  dc 
 ordination  of  the  xvilli  fo  that  howfoeuer  other  faculties  and  powers 
 be  diftorted  and  corruptcd,yct  mud  we  thinke  there  is  no  finnc  fo 
 iDeuti^.yi       '^"8  **  ^^^^^  ^^  ^"  integrity  and  right  difpofition  ofthe  wil.Which 
 Luc.10.a7.       pofitionisabfurdlyfaIfe,becauferA/?/<?«ffo/'(j(7<:/  requircth^  all  the 
 c^^.w'.f  M. «!  heart ^all the  mwd^  allthefonle^^Jl  the  thought andfirength.*  It  endw 
 nuUum  a  ft  riim-  reth  not  that  any  ftreame  fhould  bee  dravone  from  it,  by  the  deriuing 
 f^it!!!!(»Si^de-  vfhereof it  fhould  any  way  bee  dimintfhed.  But  the  »'//  of  man  is^not 
 riuauontmrm-  the  whole  man,and  therefore  albeit  there  bee  fuppofcd  a  reditude 
 and  integrity  of  the  will,  yet  is  xiQifinne  heercby  excluded,  if  there 
 
 be 
 
OfOrfgmall  finne  after  Ba^tifme.  249 
 
 be  »  defect  or  failing  in  any  other  part-  Yet  that  bceingsrauntcd 
 
 to  .T/.5»/7^(7^,heisno  whitthc  necrcr  to  his  purpofc  hereby.  For 
 
 if  the  dcordmation  ofthe  will  be  linnc,thcn  concupifccncc  isy7«»r, 
 
 bjcaufcconcupilccnccis  thcdcordinationof  the  will.  For  it  hath 
 
 bene  before  declarcd,t!iat ''  concHptfcenceis  noth'tngelJebHt  the  xcill  ^"^'iw^.Z/^.r. 
 
 of  mun  corrupted  And fermngfmne ^  2i\\i\  therefore  the  remainder  oi'p'idiuimii'e^'x. 
 
 concHpifcencc  miht  rccencratc.is nothing  clfcbur  a  remainder  of  ^"^ ?'"""*'""'- 
 
 ,  '  -^  r   I  ir  I  !•  I  .1  x-        toivicief^.p.-c- 
 
 thc  corruption  or  rlic  Will, and  accordiiig  to  that  remainder,  afer-  cato^jutfmiteni. 
 ui^qoftheUvfoffmne.  Whereas  then  he  arfirmcth.ihat  in  baptifm  ^^*fl'"'f-^''' 
 the  aeordwatioK ofthe  wtll  14 taken (^Mite  awuf^  it  appeareth  hcxchy  fea^ mjiiUA) ji 
 that  he  ii  wholly  dccciued,  becaiifcfo  long  as  conctjpifcence  re- '''*/'^'"^*'^'"-"' 
 maineth,  lo  long  (tiI!  there  remaincth  in  part  4  aeordwmion  ofthefuffictdau  ra. 
 mil.  And  indeed  th:[tre^tfytng ofthe  mli which  heafflrineth,isbuc  '''^P'fi-^»- 
 an /<i^4,amGCicfantafticiili  fpcculation,  contrary  to  the  common 
 fight  and  experience  of  all  men,  Thcdefcndour  thereof  fnewetha  "  ^< ''*'"^*'>/«*. 
 will  naughtily  rcfolued  aoainficonfciencc  and  truth.  All  men  find,  Llm'Ji'xim/j^t 
 all  men  fecandfeelein  thcmfeluc9  and  others  a  great  diflortion,  a  '■[' ""'*K"'-' 
 
 .T  11  J  If      /T        i-      -11        »       ,   .  -    ,  ^d  ie>  feci  tent 
 
 croliencs,a  crookcdnes  and  vntowardlinciie  or  will.   And  if  there  tuturx  diffc 
 bethatcure  and  healing  ofchc  will  of  which  h^fpeakcth,  what  ^"'■^'•""''"'''■"'^ 
 hindcreth  that  there  IS  notpcrrccr  rightcourncfle?For '  there  fhottldo  Depcccaxmer- 
 heperfc^  rigbteou/nejJe^izkhS.Audxnc,  if  there  veer  efo  great  will  at  "a'^^hWult 
 ffijficeth for  fo (Treat  a  matter.  And  that  the  wttl it  leffe  hereto  then  it  homines fice^ 
 ought  to  he,  ■"  ex  vicio  eft,  it  is  by  reafon  of  °  ^corruption,  an  imperfe-  V^^  'uliTtetKu 
 titonwhereby  there  is  fcmewhatvi'antivgto  theperfcfiioft  of  it.  Andif  »"y^«w/?:./7«e 
 therebcrtillacorr«o//o«,  anda  wancofpcrfeilionin  thewill,rhen  1'"'^'"'"^'^''i''\- 
 the  will  is  not  yet  fully  rcdiffied;  and  bccaufc  the  will  is  not  yet  ful-  i^"  vckcmtnum 
 licreaificd.finneremainethflill,  for  finne  faith /T/.Z?//^^;;,  is  the  ^^r<^!^'l^ 
 dcordinntionofthc  will.  Butirisfurt(her  to  bcobicrucd,  that  to  ««'« A- ««"""'". 
 thr  pcrfea  rca.fying  of ihe  will,  belong cleare  light  of  vndcrfbn-  SS;;;:: 
 ding, and  pcrfc6l  delight  oflouc.   Pov  therefore  h^^ne  menno  vpllIr■l'^;^'"i'f"^& 
 to  that  that  is  iufl, either  becaufe  they  i^now  it  net  to  hemp,  or  hecAhfe  Jun-Vt^'mptc'i- 
 they  delight  not  in  it .  Forfo  much  the  more  earnflelj  do  we  will  any  ""^  ioluHta:tr,t 
 tht»(7j  by  horv  much  }he  more  certainly  we  k>tow  how  good  it  island  more  *rlmnl*m7!us 
 earneftljf  are  delighted  th^rin.  Therfore  ignorance  and  inHrmitte{x.ht  '<"'•'"*-■'■•''''*<'/'- 
 oneinthcvndcilUnding,andcheothcrin  thcwillitfclkjb.Mnf  the  ^J^y  ■'^""'*' 
 '  two  penalties  ofeiieryfotile  of  man)  are  defaults  or  corrupttons  hinde-  ^  ^'^l^^  xr-jr. 
 ring  the  n  ill  both  in  the  doing  of  that  that  is  goody  and  efchenirg  of  that  'Ln,  ^i,.  w^^jv. 
 that  is  chilL  So  long  then  as  thefc  defaults  oUgnora'nce  andtnfirmity  "^'j;;^'"  ^^ ^'S^- 
 
 do 
 
2  7  o  efOriginaUltme  after  3Aftifm^^, 
 
 dorcmaine  fo  long  there  cannot  be  a  pertecS  rc(Siifying  of  the  will. 
 But  ignorance  and  tafrmity  are  not  taken  away  in  baptifmc.T  here 
 forcbaptifmc  doth  not  vvholy  take  away  the  dcordination  of  the 
 will  of  the  fornmcr  of i^jcfc,  it  is  maniffft  which  S  Arnhrofehwh^ 
 '  Allthe  Saintt  are  i»^/had0a>  fo  U»gas  the)  are  in  the  body :  they  do 
 V^^ii'fer      notfeeperfe^ljf^  bm knoxv m  part onely. He  karncd  it  of  the  ApoRle 
 QmntifanEiiiH  dying'  ff^e  k>iotv  t/t  part,  vce  prophecy  in  fart  \  we  [ee  through  a  glafft 
 '^'^^miTrtitic  in  *^'**h^J'  And  if  it  might  be  fo  faid  oftbc  Apoftlcs,how  much  more 
 ■tarpm-nonftf    i>  it  CO  bcc  vndcrftood  of  the  common  condition  and  ftatc  of  men? 
 tfpi^'eZjlf.    VVe  cannot  but  acknowledge  much  bhndnes,much  erroiir,  much 
 fuMt.  irapcrfcdJlion  of  knowledge ,  and  therefore  rcloiue  that  the  vndcr- 
 
 >«r  uConi^.p.      landing  cannot  giuc  due  information  to  the  will.  And  fo  long  as 
 we  are  thus  weakein  knowledge,  all  other  things  niuft  needs  be 
 vnpcrfc6i  in  vs-jbceaufcwc  cannot  louc  beyond  that  wc  know,nor 
 delight  beyond  our  loue.Thcrc  fore  oixr  loue  is  vnperfc6l,our  dcfirc 
 is  vnperfed',our  dehght  is  vnperte(^,and  yctnot  oncly  becaufe  our 
 knowledge  is  vnpcrfc6i,  but  aKobccaufe  wc  baue  yet  recciucd  not 
 the  perfcdion,  but  hhefirfifrmts  oncly  of  the  fpirify  by  whom  ail 
 /K9m.j.»j.       thcfc  things  arc  effected  in  vs.  For  this  caufe  S.A»fii»e  eucry  where 
 acknowledgeth,  that  this </<'yii«//<7/i»/?r«j//;' cor  nnucth  ftillmthe 
 regenerate,  and  that  there  is  not  perfcdnewucffc  in  the  mind  and 
 inner  raan,aswchauef-€nc  bcforc;byrearon  whereof  the  will  ii 
 ditlra<9cd  and  dmidedin  it  fclfe,  and  by  one  motion  of  it  fclfc  figh- 
 x^jiuiufl-tn  ?*^ftcthagainft  another,  v\hileft'»r<r»'^//  one  tvay , Because  we  be  in  Chnfif 
 *ft&.u       '^    '^&  fvill  another  way, becaufe  a* yet  we  are  m  tku  werld.Now  firh  there 
 rs  not  by  baptifrac  pcrfcdion  of  knowledge  to  direcft  the  will,  and 
 the  will  it  fclfc  by  cormption  yetrem  iining  is  ir.fiiroe  and  wcakc 
 to  the  louc  and  delight  ot  the  law  of  God,'vi;  cannot  bee  but  abfurd- 
 ly  {aid  which  /il^.5f/^o^{aith,tbatthc\»iIlinb3piifme  h  fttllj  redi- 
 fied  andfet  in  order  againtf  towards  the  larv  of  God   Or  if  th e  mean ing 
 be,  that  it  is  re^ified andfet  in  order,bm  yet  not  ^iiHy  and  perfectly, 
 then  he  faith  as  wc  fay,  thitthe  dsbrdmatioK  of  tie  »?i//continucth 
 yetftill  in  part,  and  becaufe  (inne  confiikth  in  tHc  deitrdifiaiioHofthe 
 wil/fChereforc  faneby  baptifmc  is  not  alcogethcr  and  wholly  done 
 a  way.Thus  wc  Ice  him  very  hardly  bcftc  j.^thac  making  choiie  him- 
 felfc  ,}>et  he  cannot  find  one  corner  \v  here  ht  canin  fafety  fhrowd 
 himfclfe.  .^-  :    ^ 
 
 13.  W.B  I  SHOP. 
 
OfOrigimUfime  after  BapUfm^^,  2^1 
 
 13.    VV.    BitfHOP. 
 
 4.  ObieB,  Lartly  faith  M.  Perkint  for  our  di'fgrace  ,  they  al- 
 ledgc  that  wc  [a  our  Dodrinc  teach,  that  Originall  finnc  after  bap- 
 cifmcjisdnly  chppcdor  pared  hkcthchaircota  manshcadjwhofc 
 roots  rcinainc  in  the  flefti,  growing  and  incrrafing  after  they  bee 
 cut  as  before,  Hf>4«J"'  rA),  that  they  teach  inthcveryfitft  inftant 
 oftheconuer(ionofafinncr,(inne  to  rcceiue  his  deadly  wound  in 
 the  roof,  ncucr  after  to  be  rccoucrcd.  Conferre  thu  lajlanfxver  rvith 
 his  former  da^rtne  {good  %eader)  Mfidihou  maicj}  learne  what  credit 
 is  tobe  gtnen  tofuch  Mafters^no  more  conflant  then  the  mud.  Hecre 
 finnc  is  deadly  wounded  in  the  root,  there  it  remaineth  flill-with  al 
 thcguiltineircoFit,  although  notimputed,therc it  rtillmakch  the 
 mantofinne,intanglcthhimiii  the  punifhimcnt  offinncand  ma- 
 kcth  hitn  miferablc :  AH  thu  he  comfrehended  before  in  this firfi  rea- 
 ftn,  andyet  b/ufijeth  not  here  to  conclude ^  that  he  holdeth  it  Mt  thefirjii 
 Neither  chpped  nor  ^arcd,  but  polled  vp  by  the  roots :  Indeed  they 
 doe  him  a  fauoHrjtvhofay  that  he  holdeth  ftnne  to  be  clipped ,  and  as  it 
 nere  raz,ed,for  albeit  haire  raz^dgrom  out  againejet  if  there  none  for 
 M  feafon :  but  this  Origipalljinne  of  hts  is  alrvaies  in  his  regenerate^  in 
 vigour  to  corrupt  all  his  rvor^^andio  make  them  deadlj  ftnne  s.  But  let 
 '^hisfn^icefor  this  matter, 
 
 R.  Abbot. 
 
 This  obicdion  they  hauc  borrowed  of  the  Pelagian  herctikcs, 
 who  altogether  denying  Originall  finne,  and  acknowledging  on- 
 icfinsa6tu3llby  voluntary  imitation  and  cuftomcj  defended  that 
 hofe  being  pardoned  and  forgiuen  in  baptifme,  a  man  was  made 
 *ully  and  perfecfliy  without  finne.  When  therefore  the  Catholikc 
 JjfhoppesandPaflours  of  the  Church,  didteach  that  after  bap- 
 ;ifmc there  was ce«f«{);/c#«f*  (hll  remaining,   whence  did  grow 
 willrooMons  and  lulls,  tempting  andentilingto  finnc  and  wic- 
 cdnclFe  ,  they  heereuponfell  tocauillingin  this  fort ,  that  ^fmues  a  ^uf^ijl-cwt. 
 ieuwere  not  wholly  remitted^  and  that  Baptifme  did  not  t^ke  away  %'',\'clf.i\'^^' 
 tnnes,  butonclj  yare  them  and  (haue  them  jo,  as  that  the  rootesdtdfi*prif*iif> 
 hll fli  ke  y    whence  other  ftnne/  fljoy/d  grow  agame  in  lil'j  fort  to 
 fee  cut  off.  Now,  ihis  Saint  Ausline  dcnicth,  and  tcachcth  that 
 
 R  baptifiiic 
 
> 
 
 2  y  2  OfOriginaUftme  after  Bafttjkc^. 
 
 b  z>»aww  j^/.r»/i  baprtfmc  oiucth  to  the  regenerate  br^-w/iTiow  and  releaCeofaHptif, 
 
 ma  dare  ommhm  ij,/  rr  r     i    r  r      i        rt    t  J^  V- 
 
 iriduigen:M>npec-  afid  doth  »ot pare ojffams[crimf»A,faMlts  ofbehauioHY  (-r  cotttterfatim 
 ^"^"'"'"^'"'fi^ oft)bHt dtfthvphofytaht^emaxfay,  bccaufeof  adiuall  finncs,  which 
 
 recrtr.nnamnra-       ^  ,  ,  it  i  »     t        i       t  •         i  i   . 
 
 dtreMommum    oncly  and  no  Other  thcy  acknowlcdgcd,  there  remai/ieth  nothing 
 
 fcccatorum  radices  when  the  fimc  Sfc  fofgiucn  and  pardoned.  But  as  touching  conctf 
 
 neantur.  pifce»cff,  faith  hce,  /  hold  that  they  are  deceued  anddo  deceiue  others, 
 
 )mfif*(fmTIfX  '^'^^  ^^^^^  ^^^  regenerate  hathflill  to  fight  ^albeit  he  haue  vpe/l  profitedj 
 
 Ueoscrc.ioveiftu'  awdbeguided  bj  the  fpir'tt  of  God,  Yet  this  he  faith,  if  «<?)/««*  tohim, 
 
 ^SeS'-^!7uam   ^^^^  ^5>'^  '^  not  imputed  for y?««r,becaure  thegutlt  thereof  dr awn  bj 
 
 baftiyttui  et  hoc  generatioTt^ts  remitted  And  forgtHen  by  regeneration.  Now  this  rtf«- 
 
 ^ftfidulfiitu  CHpifcence,  as*?.  Ambrofe^mWn^njaUradtx^An  emllroote\^ radix 
 
 deiagiturpia  me-  omniummalorunt,  the  roote  ofalleuils ,{a\t\)  Auftine,  euen  as  charity  if 
 
 VJilShfr'^pO'  (he  roof  of  allgoadnep^  fromrvhicb  rootoi' co*icupsfcence  he  faith  a- 
 
 log.Dmidc^p.\i.  g^inz^that  all  jinnes  doff  ring  and  grow.  Thus  S.Aujiine  confcffcth 
 
 Da^il?     that  albeit  there  bcrcmiflion  of  finncs  in  baptifme,  and  nothing  re 
 
 Sidemdeverb.     rnaliiingof  anf  a<Sluall  finncs,  yet  the  root  af  Originail  finnc  con- 
 
 f/-fff«ii«<fVtinuethftiir,  which  being  the  fatneihat  it  was  before,  nnu ft  needs 
 
 fcUatvHdttrntn-  bj^fintte  isitwzs  before,albcitin  refpetft  that  ttieguiit  thereof  is  re 
 
 !?o¥!«:wS^leafcd,hec  forbearcth  to  call  it  by  the  namcoffinnc.   But  of  this 
 
 tvwHfifcmia.     Yoot  M.Ferkint  further  faith  and  that  rightly,  that  though  it  bee  in 
 
 fubftanccthc  fame  that  it  was  before j  yet  in-excentand  power  and 
 
 ftrcngih,  it  is  not  the  fame.  It  holdcth  not  the  whole  man  captiuc 
 
 as  before;  the  yoke  thereof  is  broken:  the  kingdome  of  it  is  diird- 
 
 •   ued;  itjsasan  enemy  conquered  and  difarmed,  not  hauing  the 
 
 sRom.^.Tj.       ^members at  conimaHdcment,to  be  the  weapons ofvnrighteeufnefi 
 
 Vfito^ane,  as  before  it  had./»  thefirjiinfiant  of  the  conuerfion  of  a  fin' 
 
 ner,i:iith\\c,fiM»e  recetueth  his  deadly  wound  tn  the  root  yneuer  after- 
 
 ward  to  be  recouered.l^ow  here  M.Bifhop  though  he  know  not  wcl! 
 
 what  to  fay,  yet  to  fhcw  boch  his  wit  and  his  honcfty,  would  not 
 
 forbcaretofayfomewhat.  He  wifhcth  the  Reader  to  eonferre  thit 
 
 iaji  anfiver  of  Af  -  Perkins  with  his  former  doBrme,  bearing  him  ioi 
 
 hand, that  hcfhallfind  h\m  no  more  confiant  then  the  mnd.ST\d  why 
 
 fo?  Forfooth  he  faith  here, chat /»««?  u  deadly  wounded  intheroot,  & 
 
 hath  faid  before^that/J^w  remainethftiUwith  allthegutltineffeofitf 
 
 thottgh  not  imputed.    But  what  contradi»5lion  is  there  betwixt  thefc 
 
 twojthat^»;?f  isdeadlywoHnded,3Lt\(^yttremainethfiill>\Nhathit\^ 
 
 Kiugu^.cDHt.      dereth,  butthatthat  which  isdeadly  wounded^  may  truely  be  faid  to 
 
 •I'*^^'li'>.^.Cutra.  fg^ainefim  S,  Aufitn  fo  fpcakcih:  ••  It  i^  dead  as  touching  the  guilt 
 
 Vfberi' 
 
OfOriginalljtnrje  aft^r  Baptifm^_j.  2  H 
 
 wherewith  it  heldvs^  and  vntiHtt  he  healed hy per feSl  Ituriat,  itjliilre- 
 heHeth bei>^gdtad,\c2  but  Af.Perl^nt  faith,  tt  remaifteth  (itll  vtth 
 blithe gHtltine^e  of  It  ^^Itbough  not  impuied.But  I  aiifwcr  him,  that  he 
 abufcth  Af.  Perkins^  who  for  this  matter  (topped  this  wranglcts 
 mouth  in  the  aiifwcr  Ijft  before,  and  he  diflcmblcthic  as  though  he 
 faw  ic  not.  The  guilt  ofyw  he  faith  renuincchp<?f««r/<<//)', not  ^i^W/jr, 
 that  is,  it  rcmaiiicih  fuch  as  that  in  it  owne  nature  it  is  fufficient  to 
 make  a  man  guilty,but  yet  it  doth  not  fojbccaufc  the  guilt  thereof  is 
 remitted  and  pardoned,  which  i*.  /Jftfi.ne  manifedly  proueth,  as  I 
 haue  faid  befoic.He  doth  not  fay  thcn,that  it  rcmaineth  \N\\\\aUhe 
 .^«;7//Wj^ofit, though  not  imputed,  bccaufe  it  cannot  bee  faid  to 
 rcmainc  with  alltheguiltinejfe  of  it,  but  it  niuft  alfo  be  faid  to  be  im- 
 purcd.  Therefore  in  this  whole  difputation  be  confclTeth  with  S. 
 ^HJiine  as  touching  aclua!lguilt,that  Originallfinne  is  wholly  and 
 fully  dead  to  the  regenerate,  but  yet  rcmaincth  llill  to  rebel  though 
 it  be  dead.  And  yet  as  touching  rebellion,  it  haih  alfo  rccciucd  a 
 (/^./<i/>'3'^«/;^,  bewufe  it  hath  nor  now  the  fj me  power  to  rebcll,a$ 
 it  had  before  to  raigne,and  if  fomeiimes  it  do  gather  power  againe, 
 yet  doth  it  neuer  totally  or  finally  rccouer  the  kingdonie  ihatic 
 had,  orpreuaile  vttcrly  to  feparate  the  /"aithfull  from  the  loucof 
 Chrill,iis  naturallyit  doth, butby  the  fiift  ftrokc  andwoundthatic 
 rcceiued  bythcgraccofChrirt,  becommethintheendeucry  way 
 and  altogether  dead, and  is  vtterly  abolifhf  d ,  ncucr  to  be  againe. 
 He  further  alleagcth,  that^.feM^w/fi- ft  faith,  ih^tconcMptfcfnce 
 m*k^tha  man  tofinne^int^nglet  h  htm  in  thepuntfhment  ofjin^and  W4- 
 \(^th htm  mtferahle ;  zu^yet  here  blnf^jet htiotte  eonclnde,  t hat  hee  hoi- 
 deth  it-at  the  Hrfi  neither  clipped  nor  pared^  1>M(  pulled  vp  by  the  rootes. 
 But  where  doth  he  find  this  conclulion  m  M.PerJ^tKs  \^(yi(S)i?S\MC' 
 ly  the  paper  u  hereon  hee  wrote  this,  would  hauc  bluflied  if  ithad 
 hadaforchcad.forvery  ihame, tocary  thercpottof  (o  maniftft  a 
 lie.  But  Ictthc paper doewhatit  will,/!/,  u^z/^o/^blullxrhnoi  5  for 
 ifhc  had  been  a  man  of  a  bluHiingface^  he  had  wanted  the  name  qf 
 bcingthe  writer  ofthisbooke.  What,  Ad.Bifhop^  \%  it  all  one  to  bee 
 deadly  wounded  in  the  root, and  to  bee  pulled  vp  I  y  the  roors?.1/. 
 Perkins  faith  not  any  where  that  concupifccncc  or  llnnc  is  puUed  vf 
 kytherootiy  butasainan  haijing  receiucd  a  deadly  wound,  yet  U- 
 ucth  after  war  di  for  the  time,  and  flirrcth  andmooci:h,eucnfor<7'f- 
 rArpz/c-^wctfthoughit  rccciucadcadly  wound,  whcteot  in  the  end  it 
 
 R  2  dicth, 
 
'2y4  of OrigmUjtm(  After  Bapti/mtJ. 
 
 ditch,  yet  liucth,  and  rtrugleth,and  rcbclleth  for  the  time,  ftirrlhg 
 vpmany  noiforacand  cuill  motions  andlufts,  from  the  confcnt 
 whereof  no  man  can  fay  that  he  is  altogether  free,  and  rbercin  ma« 
 kcth  a  man  to  /?««?,  and  intangleth  htm  t»  the  pHyit[hmefit  offinne^  and 
 «»4i(j«^A/OT>»;/tfy"i«^/tf,infuch  fort  as  before  hath  becnc  declared.  I 
 may  hecre  turnc  A<f.Bi/hops  words vpon  himfelfejZ^rfrw  here,getf 
 tie  Reader ^Vfihat  credit  $s  to  beginen  tofuch  Mafiers  oi  he  is.  To  fuch 
 Maftcrs  did  I  fay  ?  nay  tofuch  rcmorfclclFe  beafts,  who  make  no 
 fcrupleorconfcicnce  tolie,  to  falfifie,  to  c'cpraue  thofe  things  a- 
 gainft  which  otherwife  they  can  haue  nothing  to  except.  As  for 
 that  which  he  glanccth  at  in  the  end,that  concupifcence  dcfileih  all 
 the  workes  of  the  regenerate,  fo  that  though  they  be  in  thcmfclues 
 good  works,yet  they  arc  ftaincd  with  that,which  though  it  be  not 
 imputcdj  yet  is  in  it felfc mortal!  and  deadly  finne,it  hath  becnc  i» 
 iStH.ip*  part  already  declared  and  prooued  in  the' anfwer  to  bis  Epi- 
 
 ftlc  Dedicatory,and  fliallbc  more  fully  handled  in 
 hisducplaccinihcqucftion  ofiuftifica- 
 tion,  where  he  profelfcdly  difpu- 
 sctb  of  that  matter. 
 
 CHAPTEIt 
 
Of^be  Certainty  of  Sduathn.  Iff 
 
 Chapt  ER   3. 
 
 OF  THE  CERTAINTIE  OF 
 
 SALVATION. 
 
 I.    VV.  Bishop. 
 M.  PERKINS  FIRST  CONGLVSION. 
 
 VV 
 
 EEhcldandbcIeuc,  thatamanln  this  life,  maybe  ccr-P/igj?. 
 tain  offaluadouund  the  fame  doth  the  Church  of  Rome 
 
 •  teach. 
 
 M»P.l.ConclH.\Nc\\o\A,thAi^  man  is  to  put  ccrtainc  affiance 
 in  Gods  mercy  in  Chrift  for  the  faluacion  of  his  foulc:and  the  fame 
 holdeth  the  aforcfaid  Romane  Church. 
 
 M,  F,$.  Co»cIh.  Wc  hold,  that  with  afliiranccof  faluation  in 
 our  hearts  is  ioyncd  doubting,and  there  is  no  man  fo  alfured  of  his 
 faluation,  but  heat  fometiinedoubteth thereof, cfpccially  in  the 
 timcoftempration:&  in  this  the  Papifts  agree  with  vs.  iVo/y*  Sin 
 
 M.P.j^.Conc/uJThcy  go  further  and  fay,th3t  a  man  may  be  cer- 
 taincoftheSaluation  of  men,  and  of  the  Church,  by  Catholikc 
 faithrandfofay  wc. 
 
 M.P.^.Conelu,  They  hold,  that  a  man  by  faith  may  be  aflhrcd 
 ofhisownc  faluation,  through  extraordinary  reuclation  j  In  this 
 fenuoHclj  thefirftconclufion  is  true. 
 
 yl/.i'.6.Co«c/«.rhefixr,andfecond  bee  all  one:  that  wc  may 
 bcaflurcdofoutSaluation,  in  regard  of  God  that  promifcth  it: 
 though  in  regard  of  our  fclucs^S:  our  own  indifpofition  wc  cannot. 
 
 THE   DISSENT. 
 
 l.\TT7Ehold,that  a  man  maybe  ccrtainc  of  his  faluation  in 
 V  V  his  ownc  coofcicncceuen  in  this  life,.ind  that  by  an  or- 
 dinary and  fpcciall  faith.  They  hold,  that  a  mams  Ccrtainc  of  his 
 Saluation,only  by  hopc,both  hold  a  ccrcainty^wce  by  faith,  they 
 by  hope. 
 
 2.  Wc  fay  our  certainly  is  infallible:  they,  that  i:  h  ondy  pro- 
 bable. 
 
 R^  jOur 
 
tj6  of  the  Certainty  of  sdmtion. 
 
 3  Our  confidence  in  Gods  mercy  in  ChnrtjCommeth  fro  cer- 
 tain c  and  ordinary  faith, theirs  from  hope :  Falfe,  Thus  much  of  the 
 dtferencCj  now  let  vs  come  to  the  reafenSy  to  and  fro. 
 
 R.Abbot. 
 
 In  this  fir  ft  diuifion  AI*Bi(ho^  giueth  vs  only  fome  briefe  notes 
 v»hich  need  not  to  be  ftood  vpon  In  the  third  conclufion  hee  deni- 
 ctnitheiragrecmentwithvs,  butif  he  vndcrftand  itas  A4.Perkt»i 
 doth  ofordtfjary  apira»ce,b.c  had  no  caufe  to  deny  it.  For  feeing  in 
 the  firfl  conclufion  of<^/;(/tf»r,hcgraunteth  Certaimy  or  a^uranceby 
 ^opff,  and  rcquircth  therewith  doubting^  yea  affirmeth  ftill  that  ic 
 cannot  be  without  ^o«^f/»j^,  whatreafon  had  he  to  denie  the  con- 
 clufion, becing  indifferently  propounded  of  ajjtirance  afterwards 
 more  particularly  to  be  diftinguifhcd,  but  that  hee  well  knew  not 
 whathe  was  to  fayf  But  in  that  conclufion,  hefhould  hauetaken 
 knowledge  what  manner  of  Certainty  or  affurance  ofSaluationit 
 
 I  is  that  we  teach,  notfuch  as  whereby  a  man  is  meerely  fccurc,  and 
 made  abfolutcly  out  of  doubt,  but  fuch  as  many  times  is  alfaulted 
 and  (haken  with  many  difficulticsjand  feares,  and  doubts,  which 
 oft  do  intricate  and  perplexe  the  foule  of  the  righteous  and  faith- 
 ful man. Which  notwithftandingarifcnotofthe  nature  and  con- 
 (i  dition  offaith,a«  if  it  ought  fo  to  be,  but  of  the  friiky  and  corrup- 
 tion of  our  cuill  nature,  by  reafon  whereof  faith  is  not  fuch  as  ic 
 ought  to  be.  For  the  true  and  proper  worke  of  faith  j's  togiueto 
 thcbcleeueraftedfaft  and  vnmoucablc  affurance  of  the  loue  of 
 God,  that  he  may  fully  cnioy  the  comfort  thereof  without  inter- 
 ruptionorlct;  and  whatfoeucr  is  adueric  and  contrary  to  this  af- 
 furance and  comfort,is  to  be  accounted  the  enemy  of  faith. Ther- 
 foreitis  not  the  office  offaith  to  cherifh  and  maintainefucbfcarcs 
 and  doubtSjbut  to  refif^  them,to  fight  againft  them,  and  fo  much 
 asispoffibletocxpcllthemanddriue  them  out.  But  yet  by  rea- 
 fon of  the  flrength  of  our  naturall  corruption  and  the  vvealcenclfc 
 ofourfaith,weattaincnotto  this,and  how  much  the  weaker  our 
 faithiSjfo  much  are  we  the  further  from  it.  Sothat  the  cafe  ftan- 
 /  deth  betwixt  faith  and  doubting,  as  it  doth  betwixt  rightcoufncfTe 
 Vandfinnc.  For  there  is  true  rightcoufncffe  in  the  faithful],  and^ 
 fomctimcs  it  mightily  preuailcth,and  the  confcience  euen  gratu^ 
 
 iateth 
 
of the  Certainue  ofSxluation.  2  j  7 
 
 latcthitfclfe,  and  reioiccth  in  the  vfc  and  pradlifc  therfof.   Due 
 anon  I'c  bcginncth  to  find  dcfccl,  the  temptations  oflinnc  iudlc 
 it  afidc,thcman  (iumblcth  &:  falltth,andthclighc  whereby  he  (lii- 
 ncd  bcforcasalhrrcin  the  firmament,  becommeth  cciipfcd  and 
 daikncd,;ind  he  fccmeth  to  himlclfcnot  to  be  the  man  that  he  was 
 before.  Neither  doth  thisfcidomc  Falloiic,  but  cuen  daily  is  there  a 
 vicifTuude  and  chaii«c  by  turnes,  cucry  day  bringing  his  orieFcs  of 
 i.ifirmityand  wcaknclle,  andfoinctiincs  giuing  occafion  of  great 
 Jameiitation  and  mourning, by  great  and  grieuous  trefpaffe  agntnft 
 God  and  men.  But  God  that*  commandeth  the  light  to  pJtfie  out  of*  ^-Coro, 
 f/^rj^tf»er//<r,andcan  ofa  poyfonmakc  a  prefcruatiue,  turneth  thc{e 
 infitrr.kics  to  their  good,  making  tlicm  by  experience  ot  finnc,  to 
 Jouc  rightcoufncfic  the  moie,  and  to  become  more  wife  and  wary 
 againft  tenipraricn,  and  in  rifing  to  take  the  better  heede  not  to  Fal 
 againc.   Euen  in  iikefort  the  cafcrt.indeth  with  the  adutance  of 
 faith,  wherein  is  a  comfortable  tedimony  of  the  louc  of  God  to- 
 wards vs  which  we  recciue  a^  h  Elias  did  liis  meatc  from  the  hands  ^  '-^'"5  ■•''•7-t  • 
 oftheAngcli/ecuringourrducsrogoein  tlic  (■{rengtli  thereof vn- 
 to  the  mount  of  God,  and  tViAi"  thereljy  we  pjull  he  kspt  ihroHgh  the  '^^'^^^•^•^ 
 power  of  God  ffito  that  f4/f(atio}j,  nhtch  ts  prepared  to  he  Jhened  tn  the 
 lajf  time.    But  yet  in  the  ccnrle  theieof  there  ii  much  variety  and 
 chanc;eby  reafon  that  wte  apprehend  notthis  alhirance directly 
 and  immcdiatiy  as  a  principle,  but  by  confcquencc  and  collection 
 as  a  conclufion.  To  that  being  lubicv.^  to  alteration  in  the  appre- 
 hending of  the  prcniiflcs,  there  mud  ncccfiaj  i!y  be  an  alteration  in 
 the  apprehending  of  the  conclufion.  Our  cicsartnot  alwaies  alike 
 intent  to  the  word  of  God  ;  wee  doe  notal  wales  ^hkc  conceiuc  the 
 ptomilcs  otGod,  nny  temptation  fomctimcs  hidcth  them  out  of 
 our  fight.  The  eftcvK  of  grace  due  nor  alwaics  appeare  the  fame, 
 ycafornetimes  they  fccme  to  be  quite  cuerwhelmcd  vvith  contra. 
 iiecfft(?ls.    MorccuTr  in  nature  ic  felfe  is  avolui.raiy  fhrinking 
 andrciuiqtiinimgolihecon)l-ottoffalth,  tl)roughihclccdesofvii« 
 bclicfc  that  originally  arcfownein  vs,  To  that  the  ground  of  our 
 ownchonrtsis  eucry  while  calling  vpohie^ions  and  qucllions, 
 as  mire  and  dirt^to  irouhk'^  thefprtna  of  the  waters  of  life^iUjtihcy  dioh.j.ji: 
 runncn.itfopurcandclcareas  othcrwile  they  Ihould  »!oe.  By  all 
 which occafionsiccomincth  to  paflc,  tharthc  dairs  offaithareas 
 the  daicsolthcyccrc,  lomctairc,(oincrculc;onc  vAnU  a  fum.e- 
 
 R  4  i-liinc 
 
2  5"  8  Of  the  Certmtte  ofSduAtion, 
 
 fliine  foramcr,  another  while  a  long  and  tedious  winter ,  fomc- 
 timcs  no  more  but  a  ftormc  and  away  ;  one  while caft  down  a$  it 
 were  to  hell,  another  while  fccming  to  bee  as  it  wcie  in  the  courts 
 of  heauen,  where  is  aflTured  ftanding  and  no  falling ;  fometimes  la- 
 bouring and  ftrugling,  fome  other  times  triumphantly  rcioycing  ; 
 but  in  all  perplexities  and  diftra6lions  conceiuing  ttill  what  it  hath 
 fclfj  andftriuingtoattainetochcfamcagdinc.  And  as  a  child  af- 
 fiighted  runneth  to  the  father,  looking  for  defence  and  hclpc  of 
 him,euen  fo  in  the  middcft  ofall  fcares  and  terDpta(ions,faith  is  ftill 
 running  vnto  God^ftilimportuningof  him,calling  vp6  him,expo- 
 ftulating  with  bim,cafting  it  fclfc  ftiU  vpon  hini,depeding  vpon  his 
 aid,  andexpeifVingofhim  that  things  become  otherwile  then  prc- 
 fentlicthey  are, and  rcldomegoingfofar,but  that  itfeetha  glimfe 
 atlcaftofhghcindarkenelTe,  ofhopeindcfpaire,  of  comfort  in  di- 
 ftrcffcjiof  hfe  in  death,  of  heauen  in  hell,nr  if  it  lofe  the  light  there- 
 of, yet  recouereth  it  fooneagaine.    Ofall  which  wee  fee  pregnant 
 {example  in  the  diftreiTcs  and  temptations  of  the  Saints,  whichfor 
 our  inrtru6iion  and  comfort,  arc  recommended  vnro  vs  in  the 
 word  of  God .  Aud  this  God  doth,to  the  intent  that  being  in  fome 
 fort  for  the  time  put  off  from  him,  wee  may  take  the  fafter  hold 
 when  we  tt  tutne  againc  ;  that  the  tafiof  his  loue  may  be  the  fwcc- 
 ter,  andour  ioy  thereof  the  greater,  when  out  ofthefe  flouds  of 
 e  Roa».  J.}.      temptations  we  arriue  vnto  it ;  that  '  a^ttltort  maj  hing  fooribpa- 
 tieftce,AKd  ^atieyica  experience,  and  experience  hope  neuerto  bee  afha- 
 med^rphilefi  by  ih'ismenncs  the /one  of  God  as  touching  the  alFu- 
 rance  thcrof  towards  vSyis  more  and  more  fhed  abroadtn  our  hearts 
 Ifji the  holj/Ghojinhtchisgiueti  vnto  vs,  Thishaue  I  fet  downe  the 
 more  iargely,goodChrif-lianRcader,for thy  fakcjthit  thou  maicft 
 vndcrftandhcreby  what  manner  ofccrtamety  and  alfurance  it  i$ 
 that  wedefcndjthat  thou  maieft  know  that  it  is  the  property  of  true 
 faith  to  giue  this affurance, and  thatourairuranceis  the  greater,  by 
 how  much  our  faith  is  greater,  and  the  wcaknedc  of  our  affurance 
 the  weakcnflc  ofourfaith;that  fo  thoumaieft  fee  whatil  is  where- 
 unto  thou  art  to  ftriac,reioicing  in  that  that  thou  hart  attained  vn- 
 to already,  and  for  that  that  is  behind  praying  as  the  Apoffles  did, 
 fLuc.^.75.       ^Lordincrefe  ourfaifb^noi  being  difcofortcd  at  the  feelins?  of  thine 
 imperfection,  becaufe  it  is  ihecomon  frailty  of  Gods  childrtn,  and 
 faith  tha:  it  may  be  ftrong,mufthauc  time  and  occafion  to  grow, 
 
 and 
 
of  the  Certmely  ofSakatim.  2  f  9 
 
 i)|   and  haply  fccmcth  wcakc  to  thcc  when  it  is  ftrong  to  God ;  but 
 ||    alwaics  rcfoluing,  that  thofc  fparkcis  of  true  Jight  which  God 
 (11    hath  kindled  in  thee  fhall  ncucr  be  quenched,  and  thy  little  graine 
 j    •f faith ^  cucn  e  Itttlc  04  dgraine ofmusiard  feed,  iTiall  yet  be  lirong  ^,j!"/J/'* 
 '    enough  to  cad  all  mount amcs  into  the  feax}^Zil(\^^\\x\(cylfHo(^\\x\dQ 
 betwixt  God  and  thcc.  As  for  M.Bip^fop^  it  is  no  marucll  if  being  an 
 enemy  of  faith,  he  be  viiacquaintcd  wiih  the  (ecrct  of  faith,  the  ioy 
 of  the  fairhfuU  being  ^  as  a  garden  iKclo{ed,  anda  faring  and  foun-  hr«>»f  4.1  ».• 
 taineOjHt  &  fealed e/p  to  be  priuate  to  thcmfckies ; '  a  qraciom  rainc.  ^"■'I'rd.El'/l. 
 
 I      '  ^    J I       I  £        I  en  r   I  ^     .    ,       ■  »07.  Eft  fom  yff-'i 
 
 rvhico  Ooa  hath ptit  apart  for  the  refremng  of-  his  o.rne  tnneritanc^.  n^twcui  a':e«us  I 
 What  marucll  is  it  il  hce  know  not  that   *  netvnarne  which  no  man  'l°''"'"'"''"''^'l*\ 
 kyiowethbHt  hethatreceiueth  it,  bccaufe  the  '  wor/d  k.no\veth  not  nor  menubrnhmm  J 
 recemeth  that  C  o  m  F  o  RTE  r  //?<?  fpirit  oftrttth^hy  which  it  is  writ-  [prT^g '"'''^'* 
 ten,  yet  grudgethatthc  fhecpc  ot  Chnll,  that  they  lliould  feed  in  kReuei.i.tV. 
 pdfiures  which  jhcy  know  not,  or  fhould  brc  faid  to  know  that '^°^^"*''"''^* 
 v/hich  they  cannot  concciue or  vndcrftand.  And  this  is  the  caufc 
 that  he  talkcth  fo  rudely  and  abfurdly  of  the  hope  of  faluation  in 
 all  this  difcourfejoucrthrowing  the  whole  doctrine  of  the  Gofpell, 
 crofiingthc  whole  vfe  of  faith  and  of  the  word  of  God,  and  fpea-7i, 
 icing  no  othcrwifc  of  this  qucflion  then  a  Philofophcr,  or  lew,  on^ 
 Pharifce  would  do, ashccrcafrcr we  Hiall  fee,  Inthcnieanetinicto 
 go  forward  with  hisbriefenotes,  hctellethvsin  tt>e  fifrconclufion 
 of  confers,  that  only  in  thc/<r«fr  there  cxprellcd,  the  fit  It  conclu- 
 fion  is  true,  thatis,  that  oncly  by  extraordinary  rcuclation  a  man 
 maybe  ccstainc  of  his  faluation,  which  being  the  niainc  point  of 
 thccontrouerfie,  I  refcrretotheprocefleofthis  difcouife.  At  the? 
 fjxt  couQ\{\(-\or\\\tx\oici\\jt\\^ztheftxtandfecondarealione^  but  the^ 
 t.mtology  ^'■A^\nh\s\nca6^nQU'n  Al.Perkins  \\x\i\v  o,  Forth<^  fccond 
 condulion  fcriiethionotcthecfiicier,t3nd«T)aterJall  caulcs  of  fal- 
 uation, whereupon  our  affiincertfteth,  \\h.\Kih'\%ths  mer  yojGcd 
 inChrt(l\  bur  the  lixt  fernerh  to  note  the  manner  of  our  apprehen- 
 ding thereof  Tothcthirdcondufionofdillcntjhc  notcth  that  icis 
 ,  falfe.nnmcty  tharourconfidcncein  Cliridcoinnicth  fiom  cerraire 
 and  ordinary  f^ith.  But  wcfaythatit  istiuc,andnow  he  aad  Imuft 
 ioiiK  vpontl:iat  liTue. 
 
 2  \V.  Bi. 
 
^So  oftheCemmtmfSduAtm* 
 
 2.    W.    B  I  SHOP. 
 
 Here  M.Pcrkins  contrary  to  his  euflome  gineth  the fir(t place  to  our 
 reafons^wh'tchhe  calleth  obieHions^and  endeamureth  tofuppUnt  them: 
 and  aft ervoardi plant eth  hts  onne.  About  the  order  I  tvtH  not  contend^ 
 jeeinghe acknorvledgeth inthe  beginning  that  he  obfertieth  none,  bat 
 fet  dovpne  things  as  they  came  mto  hts  head.  Othermfe  hee  wonld  haue 
 handled  Inflipcation  before  Saluation.  BtitfoUomHghis  method  Jet  vs 
 
 ■  some  to  the  matter . 
 
 Thefirjl  ly^rgumemfor  the  Cat  ho  like  party  u  this. 
 
 I.  Obie^.  Where  is  no  word  of  Qodjthcrc  is  nc  faith,  for  thcfe 
 twoareRela(iucs.ButthercisnowordofGod  ;  faying,  (forneltus 
 bdccuc  thou,  Peter  belceue  thou  that  thou  fhalc  be  faucd.'thcreforc 
 there  is  no  fuch  ordinary  faith,  for  a  man  to  beleeuc  his  ownc  par- 
 ticular faluation. 
 
 M.  Perktftsanfwer, 
 
 Although  there  bee  no  word  of  God  to  affurevs  of  cur  particu- 
 lar faluation  :  yet  is  there  an  other  thin^asgood,  whichcounter- 
 uailesthe  wordot  Gcd,to  wit ,  theMinirterof God  applying  the 
 generall  promiics  of  faluation  vnto  this  and  ihat  man.  Which 
 when  hce  doch,  the  man  muft  bclccuc  the  Minifter,  as  hee  would 
 belceue  Chnll  himfclfcj  and  fo  aflure  himldfc  by  faith  of  his  falua- 
 tion. 
 
 Reply.  Good  S'tr  feeing  euery  man  is  a  !yar,  and  may  bsth  deceive, and 
 be  decerned,  and  the  Almifter  telling  may  erre^how  doth  either  the  Mi- 
 ntfler  kncfv^  that  the  man  to  vohom  htfpeak^th  is  of  the  number  of  the  f- 
 Uth\  or  the  man  be  certair.e  that  the  Mtmfier  mtfla^eth  noty  rvheahee 
 affur  eth  him  ofhu  Saluation  ?  To  affirme  asyou  do,  that  the  mtnifler  is 
 to  be  beleeued  afwelastftt  were  Chri(lhimfelfe^  is platnebtafphemy : 
 
 ■  eejaallmgabUnd  and  lying  creature  vnto  the  rvifdome  and  truth  of 
 
 ■  Cod.  If  you  couldfheiv  out  of  Gods  word,  that  euery  mimfler  haihfuch 
 a  commijfionfrom  Chrifl^then  h  ady  ou  an fwered  the  argument  dtreClljt 
 tvhtch  recjHtredbut  one  warrant  of  Gods  word  :  but  to  fay  that  the  ajfti- 
 ranee  of  an  ordinary  mim/lers  word  count  eruailet  Gods  word,    I  can- 
 
 A^otfee  what  tt  wanteih' of  malting  a  pelting  mtmfter  Gods  mate.  On  the 
 ether  fide  ^toauerre  that  the  mtmjlerk^.oweswhois  predeflinate  (as  it 
 mufi  be  grant  edy  he  doth  if  you  will  not  haue  him  to  lie  when  hee  fait  h  to 
 Peter,  tbo!4  art  one  of  the  elecif)is  to  make  him  of  Gods  priuy  Coun- 
 
 cell^ 
 
of  the  Certamty  of  SAlmtion,  2  5 1' 
 
 ceUfVPithont  any  warrant  for  tt  in  Cods  word:  Tea  S.P  juf  tiot  obfcurely 
 (igntfying  thecontrarie  inthejervords,  The  furc  foundation  of  God 
 <hnrlcch,hauingthisfcalc  :  our  Lord  knowcth  whobcchis,  and^"^^"^'^'^*' 
 
 :eelfeyexce^iheret4ealeitV»totheM.VexV\nsthen  fiiethfrom  ths 
 tiiluranceofthe  Aitnijitr^  and  leaHeibimtof^eake  at  KindoM,  at  ttos 
 blindman  eafls  his  dub;  (jr  attrtbutetia  alt  his  ajjhrance  vmo  the  par- 
 tie  himftlfeMho  hearing  i»  Godsrpord,Scckc  yc  my  face,  t»h^s  heart 
 anffv  ereth:  Lord  I  Wi\  leek  thy  face.  And  then  heari»a  God  fay, Thou 
 arc  my  pcoplcfaith  agam:The  LordiswyGod.J»dthen/o  vetthout 
 al  doubt  he  hath  a^ptrance  of  his  Saluatio.fVouldye  not  thtnkjhat  this 
 veere  rAtherfemefeely  old  womans  dreame^  then  a  difcourfe  of  a  leat" 
 nedAfan?  Howi^owyoH  honefin'ian  ^   that  thofe  words  of  Ged  fvom' 
 ken  by  the  Prophet  i  oooyeares  pa(i  to  the  people  of  Ifraell ,  are  dire* 
 iied  toy  OH  ?  Mine  orvne  heart ,  good  Syr,  tels  meefo.  How  dare  ypH 
 bfiild,vpon  the  per/ivafoM  of  your  orvn  hurt  any  fach  ajf.'4raKce  ?  H''hen  Jcrem.17.- 
 as  in  holy  nrit  ft  is  recorded:  Wicked  isihc  heart  of  man,  and  who 
 fball  know  it  ?  Are  you  ignorant,  hovs>  Saul  before  he  ivas  Sairit  Pnul^ 
 being  an  Ifraelite^to  whom  thofe  words  appertained,  ^er/vifading  him- 
 felfe  to  be  very  affured  of  his  faith  ^m  notmthflanding  foully  deceiued^ 
 Mtidwhy  may  notyoufarre  more  vnsktlfull  then he^  bee  in  like  manner 
 aktfed?  Moreouer  fkppofe  that  this  motion  eon-.meih  of  the  holy  Gho/l, 
 and  t  hat  hfiruely  fatthfJhc  Lord  It  God,  how  long  l^oweth  heethat 
 he  fljall be  able  tofay  fotruely  f  JVhen  our  Sauiour  Chrip  [efwa^u-  Math.is. 
 fet  h  vs  that  many  he  called^but  fevp  of  them  are  chofen  to  life  enerla~ 
 fitng;  how  i^norveth  he  then  afuredly,  that  he  being  oncecalled^  is  of 
 the predeJiinatetM..?cr\c\ns faith,  that  heetvhobeleefttth,  knoweth 
 thathebeleeueth.  Beit  fo;ff  he  beleeueanght,  and  medle  no  further 
 then  with  thofe  things ^wh/ch  bee  comprehended  wtihtn  the  bounds  of 
 faith:  But  that  the  Certainety  of  Saluation  ps  to  be  beheued^is  not  to  --^ 
 he beagedbut prouedjbeinir^  the  matne  quejiion:  he  faith  further  that 
 heTfhotruelyrepenteth,knoweth  thatheerepenteth:  hee  knoneth  in- 
 (deed  by  many  probable  conie^uret ,  but  not  by  certamtte  of  faith:  as 
 witneffcth  that  holy  person:  4 f  God  come  to  rvic,{a4hee  dcth  to  all  re   iob.5. 
 fentant  finners,  I  l"ha!l  not  fee  him,and  if  he  depart  away  trom  mc, 
 Jftiail  not vndcrdsLud n : fVhich is /uffcient  tomakjf  himth.mkefyll, 
 yea  if  he  recetued  no  grace  at  all  yet  were  he  much  beholding  v»to  G^d, 
 vho offered  him  hts grace, ani  would  haue  freely  befiowed it  vpcn  htm, ■ 
 iftt  had  not  beene  through  bis  oivne  default.  And  thw  our  fir  (i  Argu- 
 *'•'  menti 
 
2  62  of  the  CerUmtie  ofSdmtm, 
 
 ment  (jtAnhin  hUfHllflren^th  and  vertnejihut  no  man  can  ajfttre  him* 
 felfe  hjf4nh  ofhU  SalHattanJbecoH^e  there  if  no  word  of  God  that  war* 
 ranteth  himfotodo^ 
 
 R.Abbot. 
 
 He  was  beholding  to  M,  Perkifis^  that  their  rcafons  being  no 
 better  then  they  be,  he  did  vouchfafc  hereto  giuc  them  the  firft,^ 
 place.  By  the  firftot  thcfc  reafous,  they  labour  to  dcfcatevsaf  all,  j 
 profitable  vfeoUhc  word  of  God,  denying  vs  libcrtictobelecuc. 
 anything  particularly  of  our  fclues,  bccaufe  the  word  of  God  doth 
 no  where  fpeakc  namely  and  particularly  to  any  of  vs,  M,  Per-' 
 j^i«/ rightly  anfwercth,  that  God  hath  appointed  the  miniftcric 
 and  preaching  of  hi  sword,for  the  particular  application  thereof, 
 whilcft  thereby  it  is  layed  to  the  hartand  confcience  ofcucry  par- 
 ticular manjfo  as  that  by  the  word  of  Chiift  deliuercd  out  of  the 
 Qofpell  by  theniiniftcr,Chrifthimfelfc  in  cfFc6t  faith,  Corneims 
 bclecue  thou,aiid  thou  (halt  be  faucd,  P^ter  belecue  thou,and  thou 
 (halt  be  faucd.  M.  Bifhep  fomewhat  dcformcth  thcanfwer  by  his 
 butcherly  and  flouinly  handling  of  it,  as  bis  manner  is,  buttho^h 
 in  more  words,  it  is  to  the  fame  meaning  that  I  haue  mentioned. 
 tiovi  M. Perkins  intended  not  in  that  anfwcr,  that  the  miniftcr 
 vfpcakcch  to  cutry  man  particularly  one  by  one,  but  that  fpeaking 
 Atotheairembly,helabourethtomakc  cucryman  concciuc  of  that 
 Ithatisfpokcn  as  particularly  fpoken  tohirafelfe.  For  the  word  of 
 God  beingas a  Proclamation  in  writing  common  to  all,  the  mi> 
 j^*^'  niftcr  is  as  the  voyce  of  the  crier ^  to  gme  notice  to  that  congrega- 
 tion, that  the  matter  of  the  Proclamation  conccrneth  them  and 
 aAa.i  j.i^j  cucry  ofthcm,  faying  incffe(5l.*7!»j<?«  isthewordo^this  SaluatioH 
 h  Cap.  i.xs.  fent^ .  f^ntoyoH  hath  God  raifed  vp  hUfome  lefus^  and  hath  fern  him 
 c».Cor.5.»o.  tobleffeyott,  in  turntng  eueryone  of  joft  from yoHr  tni puttie s.  "Now 
 then  wee  are  Jm^ajfidors  for  C6riji;  as  though  God  dtdhefeeehyoH 
 through  vs^wepray you  in  Chrifls  fieed  thatye  he  reconciled  to  God. 
 ^  Amend  jour  hues  euery  oneofjou^  (frc ,  Therefore  as  euery  man 
 conceiueih  the  proclamation, according  to  the  matter  of  it,noIcflc 
 to  concerne  him,  then  as  if  it  had  bene  fpoken  in  particular  co  him 
 alone,  fo  doth  the  mmifter  Icaue  euerie  man  ahke  intcrefted  in  the 
 mefTagcofi^aluacion;  what  he  faith  to  all  men^  he  faith  tocuerie 
 
 man; 
 
 4t^KSt.i,i%. 
 
of  the  Certaintie  ofSduation,  2  €  7, 
 
 man;  what  to  penitent!,  CO  cucry  penitent  ;  what  to  bclccuers,  \.o 
 euery  bclccucr;  what  to  finners,  to  cuery  finncr.  Therefore  fom, 
 tiiiKS  hcfpeakcthin  the  fingu'ar  number  as  to  one,  that  it  may  6cc 
 knownethat  hefpcikcihto  any  or  eucry  one.    '  ^ual^e  thou  ih.ttf^ph.^.i^. 
 ftet-pe/i,  and  Jf and  vp  from  the  dead,  a»d  Chrift pjaU giue  thee  Itght. 
 !  Jfthou{haltconfe{feiviib  thy  month  the  Lord  leftu,  and  beleeue  tn^^''"'-^°'^' 
 I  h)  heart  that  God  ratfed  him  from  the  dead,  thoH  (halt  be  fife,  eucn 
 thou,  or  thou,  or  thou,  or  whofncuer  irbecamongliyou.  Thus 
 God  gaue  his  Law  to  all  Ifracl,  fpcaking  to  all ,  as  if  he  bad  fpokcii 
 namely  and  particularly  to  eucry  one,  5  Thaufoalt  hauenoue  tther^  Exod.io.j. 
 ^^ods'.  ThoHpjalt  nj  make  to  thyfelfe  anygranen  image:  T'hcu  fjalt  not 
 take  the  name  if  the  Lord  in  vaine^   drc  eucry  man  was  therein 
 j  roconceiucthat  hce  himfclfc  was  fpokcnto.  Thus  the  mcflagc 
 both  oflifc  and  death,  both  of  Saluation  and  cJainnHion  is  dcliue- 
 rcd,  thatthctcby  cuery  mail  paniculaily  may  take  knowledge  of 
 his  ownc  ertatc.  Therefore  a  man  dueiy  hearing  the  word  of  God, 
 and  reccruingitnotasrhewordofthcminidcr, ''«<?f  Af//?r  xx>otd  of^'^-'^^^^^-^i' 
 maMybut  oiit  i^t»deedthe  word  ofGod^  and  accordingly  bdeuing 
 it  as  from  God,  from  that  which  he  belceucth  generally,  frameth 
 aconclufionrobccbelceucdpriuatly  as  louchmg  himfchc  :  The 
 Minificr  faith,'  Except  ye  re fent^  y  e  (hall  per  i(h.  This  he  bdecucth,'  ^"'^^^'J- 
 and  therefore  belecucth  as  touching  himfelfe.  Except  I  repent,  I /^  Mar.Mj. 
 fliall  pcrifh.  ThcMinif^r.'aith  ^  Repent  and  bileene  the  GofpeJi,  and  ^  ^^'' i'^'- 
 ycfhail  be  faucd.  Thishebclccueth,and  thceeforc  alfo  bejceueth 
 ofhirafclfc, Iflrepcntand  beleeue  the  GofpcU  J  Oiail  beclaucd. 
 Now  the  Miniftcrfomciimeshathoccafiontofpcaketofome  one 
 man  alone,  and  then  hec  himfelfe  out  of  the  gencrall  deduceth  a 
 particular  to  that  one  man,  as  Paul  doihtothcijyler,^  ■^^^^'^^/Aft.i^.jj, 
 thou  tn  the  Lord  fefus  and  thou  (halt  be  ^aued.  For  by  what  autho- 
 rity PWfpakc  thistothejaylcr,  by  the  fame  authority  doth  the 
 Minifter  in  the  like  cafe  fpeake  the  fame  to  any  other  man.  For 
 Chriflfaidnoihing  namely  as  touching  the layler,  that  if  hce  did 
 beleeue  he  fhould  be  (aucd,  but  onely  faid,™  irhcfoewr  beleeueth  "*  ^"^^  ^'^^ 
 Ptallbefaued.  Thence  the  Apofiic  inlcrreth  :  Beleeue  tbouar.d  thou 
 pf.ilt  befaued^bccdu(eii>hofoeuerbe/eeuethJt>a/lbe  /^ued.  Vpon  the 
 fame  warrant  therefore  the  Miniflcrlaith  to  aiy  man  vpon  tic  like 
 occafion,  BelceuethouandthoHpjaltbefaued  ThiSjVvhcthtrlpokcn 
 publikclyor  piiuatlythc  conicicncc  of  the  hearer  a^prehcndcth, 
 
 this 
 
li 
 
 1 64  Of  the  Certmtk  ofsdrntion, 
 
 this  hce  belceueth,  and  therein  bclceucth  not  the  minifteri 
 but  the  word  of  Chrift,  and  becaufe  hee  belccueth  in  kfus 
 Chrift,  and  by  the  word  of  Chrirtbelceueehchat  whofoeuer  he^ 
 leeHetbinhim[hallhee  faued^  therefore  hee  bclecueth  concerning 
 himfclfcthathcfhallbefaued.  Thus  much  is  irtiplicd  though  not 
 exprefTed  in  M.Perkjns  anfwer*  Now  let  vs  heare  what  M.  B/fh^f 
 ^faith  10  tfte  concrarie,  and  there  wee  (hall  hcare  not  one  wife  word. 
 Good  Sir,  faith  hcc,  feeing  etterie  ma^  is  alter  [asAf,  Bifhop  namely 
 ~  for  example)  andmay  Both  deceiue  and  bee  decerned^  and  t  he  wini^er 
 telling  ma)  erre,  how  doth  'hee  knovc  that  the  mat  to  whom  hee  jpeai^th 
 tsofthettfimberoftheeleB  /  lanfwerhim  :Good  Sir,  M.  PerkiM 
 rHo  where  tcllcth  you  that  the  minifler  taketh  vpon  him  to  knowc 
 I  that  the  man  to  whom  hce  Ipeaketh  is  of  the  number  of  the  ele<5l, 
 Ibut  doth  onclyaiTure  him,  thatifheebelccue  in  Chrift  hee  (hall  be 
 faued;  and  tAcrcin  the  minifter  knowcth,and  the  man  to  whom  he 
 fpeakcth  knowcth  that  he  mijiaket knot,  iv^tfwvndcr^his  condition 
 hcrf/7«r'tf/Afe/»»fi'/y«i/«;^//tf»,becaufcheaflrureth  himnot  vpon  any 
 deceiueabk  word  or  warrant  of  his  ownc,  but  vpon  the  vnde- 
 ceiueable  Word  and  warrant  of  Chrift,  lYidx^vphofoeuer  heleefteth  in 
 •  Rom.;.}$ .  ^.^  ^  all  not  he  confounded.  He  goeth  on :  To  ajfirme  mjoh  doe,  that 
 the  Min'tfier  is  to  Bee  beleeued  at  VDell  atiftt  were  Chrifi  himfelfe ,  U 
 plaine  hlaffhemy.  I  anfwcr  him  againe.  To  talkc  as  you  doe,  you 
 knowe  not  what,  isthepartofabrablingSophiftcr,  not  of  a  lear- 
 ned diuinc.  For  M,  Perkins  doth  not  arfirmc  that  the  minifter  is 
 cobeebclccijedaswellas  Chrift  himfelfe,  but  that  the  word  of  the 
 Gofpcllpreachrd  by  the  minifter,  is  to  bee  beleeued  as  if  Chrift 
 himfelfe  did  hcrepcrfonally  fpeakc,bccaufeif  is  the  word  ofchrift 
 himfelfe,  who  when  hcc  faith,  vphofoeuer  beleeneth  fhaU  bee  faued, 
 doth  therein  fay,  Cornelitu^  belceuc  and  thou  ftialt  be  faued ;  Peter 
 bcleeue  and  thou  ftialt  bee  faued,or  it  he  meanc  not  fo^cannot  tru- 
 ly fay,  whofjeuer  beleefiethjhallbefawrd.  And  for  this  hcc  hath  the 
 warrant  of  Gods  word,  and  commjffion  from  Chrift,becaufc  being 
 for  Chrift  a  minifter  of  the  Gofpcll,  his  office  is  to  preach  the  Go^ 
 pell,  and  it  is  the  word  of  the  Gofpell,  that  whofoeuer  beleeueth  in 
 Chrift ^aUhaue  euerlafling  life.  Therefore  this  is  not  to  fay,that  the 
 minirters  word  counteruailes  Gods  word,  or  to  make  euenc  pel- 
 ting minifter  Gods  mate,  as  ihc  paltry  ftiaueling  pratcth,  but  it  is 
 tochallengeJffcntandcrcdittothewordofGod,  to  the  Gofpcll 
 
 Of 
 
€fthe  CertAtnety  ofSaluaticn.  2  6f 
 
 ofChrift,  vpon  which  onclyand  not  vpon  the  miniftcr,  thcfaiih- 
 f  ull  bcleeu:  r  doth  rely  himfelfc.  But  to  quit  M.  Bi/hcp  with  a  quc- 
 llion  wc  will  ask  him,  Good  Sir,niay  Iob» a  St fUbckeuethstyoa 
 h^ucau.horityfrom  Chrift  togiue  himabfolutionofall  hisfinnes? 
 Yuu  will  vndoubtf  dly  tell  him,  Yes,  that  he  muft  Co  in  any  cafe. 
 Bu:  foh?i A Sttlc sisUcih igiincyl  praySir,whcredothChriftfpcake 
 of  yon  or  of  mcf  Fori  do  notfindinihc  Gofpclj  that  eucr  Chrift 
 made  mention  of  cither  of  ys .  M.  Bi[hop  will  rell  him, that  Chrirt 
 laidtothc  Apoftlcs,  &  toailpricfts  their  (ucccQois y"  fVhofe/ofueroJohnto.iy 
 fvmes ye  remit, they  are  remitted  ^  and  bccaufe  hceisaPricft,there- 
 forc  this  authority  belongeth  to  him.  So  then  be caofc  Chrilt  harh 
 fayd  to  all  Pricfts,  whojefmnes ye  remit  thtjare  remitted^xhowgh  be 
 fayd  it  to  fairc  other  purpofe  then  M.Bi^op  prad^ifeih  it,  therefore 
 John  a  Stle  muft  bclecuc  that  M,  Btfhop  hath  authority  from 
 Chrift  to  abfoluc  him  from  all  his  (innes.  Now  will  not  Af.  Bi[hop, 
 be  fo  fauourable  to  v»,as  that  from  a  generall  we  may  infer  re  a  par-j  ^ 
 ticular,a5wellashe?  Surely  if  when  Chrift  faid,  Whofefinnesj/ere' 
 fnit  they  are  remitted^  heefpakcin  tffedtof  yl/.  B//hop  and  lohn  m. 
 i**//*,  wcfccnoreafon  why  wcftiould  not  be  permitted  the  like 
 conftrU(5tion,that  vjhcnChvi(\Ci\th,fVhofoeuerife/eeftcth in  mepiaA 
 netperi^bm  h4Heeuerla(tiHg  Itfe^  he  faith,  and  bythe  minifter  may 
 ■bercported  tofayincffe5ltothis  manor  that  man,  Belccuc  thou 
 in  the  Lord  Icfus  and  thou  {"halt  hauc  cternall  life.  This  matter  need 
 not  fo  many  words.but  that  wc  hauc  to  do  with  impudent  u  rang- 
 IcrSjWho  being  blinded  with  malice  are  as  farre  from  commo  dif- 
 cretion  as  they  are  from  truth.  Whereupon  it  is  that  in  rhc  next 
 words heecauillcthagaine,  asifyl/.  Perki»s\\A<\  faid  that  the  mi- 
 nifter l^oweswhoiipYedeJliiiaie,  or  did  fay  to  Peter ,  for  example, 
 Thonart  one  of  the  cU^,  whereas  hee  hath  not  a  letter  or  fyllablc 
 togiue  any  fticw  hereof,  but  onclycxpreftcrh  a  conditional!  aifu  •) 
 xance  by  the  wo:dofthe  Gofpdl  to  this  man  ,  or  that  man,  orL^ 
 whomfoeucr,that  if  he  repent  and  bclceuc  the  Gofpcll,  he  fholl  be 
 faued,  the  minifter  not  taking  vpon  him  to  know  that  any- man 
 cruly  I  epenreth  or  bclecucth,v\  hich  God  onely  can  know,  but  lea- 
 ning the  nun  to  apprehend  tlie  prcmifevpt  n  confcience  of  hisi 
 ownc  repentance  and  faith  in  Chrift.  Thcicfore  all  this  idle  talke 
 ■  ofA/.5/y^<7/>/ is  but  for  want  of  mat  terras  his  alledging  of  the  words 
 ofthc  Apoftlc^toproucthacwhcrcofthere  i$  no  qucftion  made, 
 
 thae 
 
266  OftheCertmetyofSdmtton. 
 
 that  the  Lord  onclyknoweth  who  arc  his,  and  none  clfe  but  only 
 as  it  is  rcuealedfrom  him  He  gocth  onandtclleth  vs,  that  ^, 
 Perkins jiieth  front  the  ajfurance  of  the  miniver, and  leauesh'tm  t^fpeal^ 
 at  randon  as  the  blind  man  cafls  his  club.  But  M.  Perkins  flicth  troni 
 nothing  that  he  had  befoirc  fayd,  but  ftill  leaucrh  the  word  of 
 Chnftoncly  preached  by  the  miniftcrin  Chriftsname,  to  be  the 
 oncly  afluranccfor  the  faithful!  to  build  vpon  .  Neither  doth  the 
 minifterfpcak  at  random,  but  certainly  and  definitely  he  affirmcib. 
 by  the  fame  word  to  him  that  repcnteth  and  belccueth,  that  he 
 fliallbefaucd,  though  he  know  not  who  it  is  that  (hall  repent  or 
 beleeue  and  fo  be  (aued;  and  therefore  in  that  refpc<5l,  if-^.  Bi/hop 
 will  needs  haue  it  fo.fpeakcs  at  random  euen  as  the  blind  man  cafts 
 hisclub,not  knowing  whom  he  ftiai  ftrike;as  the  fifherman cafts 
 his  net,  not  knowing  what  fifh  he  fhall  catch ;  nooiberwifc  then 
 the  Aportles  did,  at  whofe  preaching  iomc  bdceucd,  other  foroc 
 blafphemed  and  belecued  not,according  to  that  which  S.  Auflin 
 p^aga/2.(/r/*^. faith, P  Many  heare  the  wordoftruth'jfome ofthemheleeue  it,  fom§ 
 dtfi.pi»iijctip.6.  contraditl andfpeake againft  tt.So  thcrfore  the  miniftcr  as  touching 
 thcefFcdlofpreachingjfpcakethvnccrfaintly,  not  knowing  uberc 
 the  kcfS  fhall  grow,but  yet  ccrtainely  deliucring,  that  whcrefoeucr 
 it  fliall  bring  forth  the  fruit  of  faith,it(hal  alfo  bring  forth  eternal 
 life.  Which affurancehecgiueth  by  the  word  of  Chrift,  and  the 
 faith  of  the  hearer  thence  apprehcndeth,  and  thereof  concludeth 
 aflurancetohimfclfc.  Thus  doth  .^.Ptfr^wrc(errc  the  affurancc 
 to  the  minifteryoftheword,andthu$ro  the  party,  and  no  other- 
 wife  aftet  then  heehad  done  before.  But  fodiftinguifhtmeafTu- 
 rancc  of  the  heart  from  carnall  prcruraption  and  floating  fancies 
 fwimmingin  thehead,  hcnotcth  it  to  be  accompanied  with  the 
 fpiritofgrace  and  ofprayer,or  rather  to  ifluc  therefrom,  by  which 
 the  heart  is  fofcafoned  and  conformed  to  the  voice  of  God,  as 
 that  his  word  doth  flill  rebound  from  it  by  io}  full  acceptance  and 
 aflfei^ionate  defire,  and  prayer,  and  purpofc,  and  promifc  of  that 
 that  is  vttcredthereby.So  that  when  God  faith,  "^Seeke  yemjface^ 
 qKal.»7.?.  the  faithfull  foule  anfwereth  to  God,  Thy  face  Lord  mil  ijeekf. 
 When  God  faith,  '  Thou  art  my  people /n  foundeth  from  it  backc 
 "  *  ^"  '  ^oi\ntJ^onarttheLordmyCod.  When  Chritt  faith,  *^//'?/5^<?«  ^tf- 
 f  Mar.?.  J  J.'  leeue,  allthings  arepojfible  to  him  that  beleeuethy  it  anfwereth.  Lord 
 6  Pi'ai  40.7.J.      IbcleeuCj  helpe  mj  vnbeleefe.  When  God  rcquiicth  to  *  dee  his  »•;//, 
 
 it 
 
of  the  CertAwtie  afSaluatiort,  26  j 
 
 k  faith  to  hi  m,  Ztf  I  come  0  my  Cod^  I  Am  com  ent  to  do  ityj/eathy  Uvo  is  mih- 
 i»m)hcart.J\\\s\sxhc  fruit  and  cfFcd  of  that  "^  /pint  of  adoptttn,  which  l^^^:^-^^- 
 gtMethwttne([etooHrfpirit^ih.itweAretheSonnesofGod,3in6^hearethre-     '  "'* 
 cordthritGoUhathgiuenvntovs  eternal Itfe.  Which  wc  doc  not  wonder, 
 thatto  M.Bt^of  It  iccmcthptbcr  a»  o/dwoma»s  dr/apie, then  a  difcoftrfc 
 tfaUarnedm4n,bcc3ufcy  the  thtngs  of  Godfeembm  b  ab  ling  and  foolifh-  yAa.17.18. 
 «<?j^topropbancandcarnail  men.  Andoutofthat  prophancffcifTucth  '*  °''^'''* 
 that  fpccchofhis  that  followcth,  How  l^otvyou,  honej}  man^  that  thofe 
 words  ofGod[poketiby  the  Prophet  2O0o,jfearespjJf  to  ihepeop/e  oflfr^el 
 4re directed tojou^drc.Wf'herc  many  an  honcftand  faithful  foule  is  ready 
 to  iniwcr  h'uvtyGoodStr.  be csiuCe  '  vphatfoeuerthinas  were  written  be  fore<m    r- 
 ttme^were  written  for  our  /earm»g,  that  we  through  patience  and  comfort  of 
 $he  Scripture,  might  haue hope,  and  becaufe  I  find  that  the  Scripture  it  fclf 
 doth  apply  to  cucry  of  Gods  faithfull  people,  that  that  was  (aid  to  A- 
 fmah, »  /will  not  fai/e  thee  nor forfake  thee,  andtcacheth  thereupon  cuciic  Jj^^'^'"^' 
 faithfull  foulc  to  fay  as  Dauid  ci'id^  *  The  Lord  is  on  m)  [ideylwillnotfe4re  h%ix.l'ii.6 
 what  man  can  doe  vnto  me,thcrei'oreV  hauingobtained  mercy  to  be  faithful,  *^  '-^of-T-^T 
 doc  in  like  fort  fake  to  my  felfc  whatforucr  God  hath  any  where  fpokcn 
 for  the  comfort  ot  his  elcd,&  the  rather  becaufe  I  know  th^zGodi^bdng  A^h^.6. 
 one  Father  of  all,  caricth  without  rcfped  of  pcrfons,  the  like  regard  to 
 al  his  children.  Neither  is  it  mine  own  hart  that  giueth  me  this  alfurace; 
 for  mine  owne  heart  could  miniftcr  no  fuch  comfort  vnto  me*  but  being 
 cart  downe  wjth  the  acknowledgement  of  mine  own  mifery,  God  gauc 
 me  a  heart  tohearke  co  the  voice  of  Chri(t,dcliucred  by  the  miniftcr  out 
 of  the  Gofpel,  f  Come  vnto  me  ally  e  that  labor  &  are  Ijeauy  laden  and  I  will  eMat.11. 1?. 
 refresh  you.  andj  found  in  him  indeed  ihitrefre^ingandioy  hhatnoman  ^^°^*  "^■*'' 
 /Z'4/^M/^<'/row»»?.And  though  1  be  a  finner,  yet  that  difmaicih  me  not, 
 for  6  Chrtfl  came  into  the  worldtofaue/inners^Tcpemahi  finners,of  which  „  ,.Timi.i5 
 by  the  grace  ol  Cluifll  amone.Andthough /^^^/wercdecciued  when,  ° 
 he  buildcd  himfclfc  vpon  himfelt,yet  w  hen  he  built  vpon  Chrift,as  I  do, 
 hcwasnotdecciucd.  And  whereas  you  askc  mc,  Sir,  whether  I  know 
 how  long  I  lliall  fay  fo,  1  mull  tell  you  tnat  my  aflurcd  truft  &  confidence 
 is,  that  God  will  ncuertoi  fake  the  worke  which  he  hath  begun,  becaufe 
 he  hath  faid,  that  ^  he  that  beleeueth  in  Chrifl^fhall  nener  be  confoundtdor  ^  ^'""•^•J5- 
 a(hamedfthnis  ^  hi^  hope  [hall  not  be  decetued,AndChi\l\htith  taught  me  \  ■(ugufl.tm 
 thit  his  jheepe  which  heare  his  voice,  ot  which  I  im  one,  pja/l  neuer  pcrtpj,  llff^ffj^l^J^ 
 but  that  he  wiUgiue  vnto  ihemettrna/l  life.  And  howfoeucr  I  know  ihat  ioH.»o.»8. 
 the  wickcdneilc  &  corruption  of  mine  owne  heart  is  fuch,  that  being  Icfc 
 vnto  my  fclf,  1  fhould  foonc  fall  away  fro  God,  yet  I  lookc  vnto  that  pro- 
 
 S  mifc 
 
2^8  of  the  CertaMe  ofSduation. 
 
 •  j«e.}Mo  mife  that  God  hath  made  to  all  his  faithfull  feruants, '  IwiUputn^fe4re 
 
 into  their  harts  jthat  they  (haHfffit  depart  frfim  tffeyTedingmy  [elk  not  only 
 
 jphiJ.j.12.   in  thisythat  /  haue  apprehended  Chri/},bm  much  more  in  tim\h^t  he  hath 
 
 apprehendedr»e\  no^only  in  this,that  Ik*iovf  Cod,  but  much  more  in  iliis, 
 
 »Cal.4.p.    ^that  tamknoivneofGod.  Neither  doth  it  touch  nicethat  you  fay,  that 
 
 munyarecalledlffitfevp arech$feH,[oim^ny 3iXCcs\Ui\  which  come  hoc 
 
 indeed  though  they  fccmc  to  come,  and  thereby  Hiew  that  they  arc  not 
 
 »^Y2«?.  dt  ehofen,  but  there  is  a  calling,"  wherehy  Godfocalieth.asthat  he  maketh 
 
 ptxieji.'ftnci.  a  man  to  hsleeue^  of  which  Chrift  faith,"  Euery  one  t  hat  heareth  cj-  learneth 
 
 Mttumn  *"  of  the  Father  commeth  vnto  me^  &  of  which  S.Fan/Cmh:  p  ffhom  he  hath 
 
 Itt-vunqtisvo- ^redejfinate ^he huth calledyandwhom  he haih calleth,  hehaih  itijiified  an^ 
 
 'quXocauom  £iorified.  Of  which  inward  aiid  effectual  oiling,  he  hath  made  mc  parta- 
 
 >v  crtdtns.     leer,  opening  the  cares  ofmyfoule  to  hearken  vnto  him,  &fubduinothc 
 
 rRom.s^jo.aii'ed^ions  of  my  heart  tothe  obedience  of  his  w^ll.  And  becaule  ^/^ifj[;/?j 
 
 ibjlii.iy,.  and  calling  of  G  oiare  withoHt  repentance  ,thcvt^oxc\  reft  vndoubted  that 
 
 «  hi     8     ^  tf^  ^^^^i^  (hall  liue  vnto  the  Lord,  and  if  I  die  Ifhalldievnto  the  Lord  ^  (^  - 
 
 whether  lime  or  dti^lamthe  L^ordi^  neither  fhalanythingfepArateme  from 
 Jbid.%,%9.  flQelotieefGod^rfhfchistnChrtfilefHsoHyLord^  Thus  many  an  boneft 
 faithful  chriftian  would  anlwcr  M,Bifhop.^  [ko^  liis  mouth  as  the  poore 
 hZ^Sprf  ^  fimple  man  did  the  mouth  ofthc  proud  Philofopher  in  the  Counccll  of 
 iV/fr,  that  he  could  not  teil  for  his  life  what  to  reply  againfl  him.  But  let 
 *Se^.i.      vs  askehifninthebchalfc  of  this  honcftman,  whereas  hce  fjieth  uafter- 
 ^        wards,  that  he  belccueth  that  he /hall  haue  life  euerldfting  J  if  he  fulfill 
 Jo        that  whichChrirt  taughtfheyongmanin  the  Gnfpel,towit,if  he  keep 
 all  Gods  commandements,  how  he  knoweth  char  thofe  words  of  Chrift 
 fpokcnrotheyong  manfo  many  hundred  yeares  paft,  are  dircdled  vnto 
 himjor  that  thcr  is  any  fuch  codition  made  with  him,that  if  he  keep  the 
 commandements  heOiallenteriniolife.  Lookeby  v^hatiulchefliaian- 
 fivcrvsthatthatcondition  btlongerh  tohim/haiil  he  keep' i)e com  n' 
 dements  he  fhal  enter  rntolifcjby  the  fame  rule  doththe^-?«.f/?«?.?«r3kc 
 vpon  him  to  beleeiicthatbccaufehebeleeuerhtn  Ciirillhe  Qiall  haue 
 euerlaftinglife.By  the  fame  rule  doth  he  hearken  to  all  the  promifcs  of 
 .  Godas  pertaining  to  him.  By  ihelameruledoth  hcinrereft  himlelfe  in 
 a4  the  gracious  &loueIy  fpeechcs,whcrwith  God  from  time  to  time  hath 
 cofortcd  his  people, &thcrfore  as  occafionferueth  he  puctetlihimfeif  in- 
 to the  perfon&  condition  ofthe  faints  Scfaichful  that  formerly  haue  bin, 
 into  their  ioies  &  rorows,&  hopes,&fearos,&praiers,  &complaints,ta- 
 kingvntohimfdfc  thofe anfwers  and  aflliranccs  th^t  God  haih  at  any 
 time  giuen  vnto  thems«-.cfoluingofaIItlicieft  that  which  in  onccafe  the 
 
 Apolile 
 
Oftk  Certainty  ofSaluation,  2  6g 
 
 A  poftjc  cxeplificth  of  chat  rhat  W3s  written  oithe  iuflification  of  /f- 
 bruhii,''  that  tho^c  thtn^s  were  not »  rite  for  the  only  but  forvs  aljou  hich 
 ^<r/fft?;<*as  thcyhauecionc,tliac  wcmay  be  alliired  that  God  will  bee  '^'^'"" •'»•*)•  -4 
 tlicfamcGodtovsashc  hath  bin  rothe.  As  for  certainty  of  pcrfcuc. 
 race  &  tcftiinony  of  predcftin3ti6&  clc<5tion,morc  followcth  to  be 
 faid  hci  eaftc;  .But  here  he  coPifcneih,  that  he  that  beleeheth  kpoxveth 
 that  h:  beUeueth\  wherof  we  inf<:r,ihat  then  he  Icnowcth  and  bclcc- 
 ycth  that  he  hath  eternal!  life, becaufc  ^  they  that  beleeue  in  the  name 
 of  the  Son  ofGod.areio  know  that  they  haue  eternaUtfexwh'xch  is  not  to 
 be  excepted  from  being  within  the  boiuids  of  faith, becaufeiS./ij^A^  '*  "  ^"^'^* 
 hath  fo  deUucrcd  by  the  word  of  hirh,  &  thcrforc  that  ;he  cci  tainty 
 of  laluario  is  to  be  bclceucd,is  not  begged  but  proucd,&  flial  yet  fur 
 ther  bcproucd  ifGod  wil.Ji./'Jaith,thati&(r/^<«/  truljrepheth.know 
 eth  that  he  repeteth.Af.B  ,OiV\\\M:\Ci\\^x.\\ii  he  knoxveth  tt  indeedhy  many 
 prebable  conie5lures,bftt  not  by  certainty  offatih,3Lti(wc  made  our  rc- 
 petanceS-:  faith  the  matters  ofour  faith  to  hclcrcue  that  we  beleeue, 
 or  to  bclccuc  that  we  rcpct,i  Jlcly  talking  hcknoweth  not  what.Our 
 faith  &  repctace  arc  not  matters  offaitli,but  matters  of  cofciencc  & 
 rccling,whichinouraffc6lions  uc  difccrn&koow  ;  &  finding  the 
 fame  inourfelues.do  belccue  the  word  of  God, that  Atf/^4rr<'/;^/^^r.^ 
 (^  beleeneth  in  the  Son  of  God  hath  euerUjiingltfe  ,S%  for  tiiat  which 
 hefaithjthat  ama  knowcth  his  repccancc  no  othcrwife  but  by  pro- 
 bable coieiilureSjit  is  a  ridiculous  dcuicc.He  that  repcteth  knowcth 
 further  the  by  c6ie6lurc  the  woud  of  his  own  hart,  &  thcgrieuance 
 tliacheliathiowardsfiimfclf.by  thccofcicccof  hlsowne  fin.Surcly 
 ifhehimClfhadeuer  truly  rcpctcdjhc  wold  make  it  no  qucHiowhc 
 ther  he  that  repcteth  doth  know  hunfelf  to  rcpct  or  not,but  liither- 
 to  he  hath  bin  vnacquaintcd,whateithcrrepc  ace  or  faith  do  mean; 
 God  giue  him  the  true  knowledge  thereof  before  it  be  too  late.  But 
 to  proue  chat  a  ma  knowcth  not  his  own  rcpctacc  but  hy  probable  co 
 /(f^/^rrj-jhc brings  a  piaceoff<7^moftabrurdiy&inipcrtii.ctly://Vo^ 
 come  to  me  IpoAlnot  fee  him,(^:fhe  depart  fro  r^e  Ifbainot  Vftderjlad 
 <;:  which  wo\d%  o^  lob  v\^\\y  x.x':^^ncd,*  tvht  he  goeth  by  me  I  fee  him  /lob^.xt^ 
 notj(^  whehepaffcth  by  Iperceiue  htm  not ^  do  feructo  (ct  forth  to  V5 
 the  vn(earchablencsoftntwaics&:  works  o(  God,  which  wc  are  not 
 able  to  coprchcd  cue  in  thofc  things  whicii  arc  by  vs  &  before  vs,  & 
 whcrin  he  Icenis  mort  nceriy  to  approach  vnto  vs.  But  let  vb  take  the 
 words  as  lie  reads  the,  &  I  pray  thee  gctlc  Reader  to  obfcruc  in  what 
 forthcvfeththc  The  thingthat  he  wold  prouc,ist!iat  ami  knowcth 
 norhis  own  rcpciacc  but  by  probable  c6ic6>urcs :  ^iliovvis  proiicd? 
 
 S  a.  Becaufc 
 
2  70  of  the  Certainety  ofSdmtion* 
 
 Bcc3iifc  we  ice  not  nor  vndcrftand  Gods  coing  to  vs  ordeparting  Fro 
 
 •  vs.Whcrupo  he  inferrcthjW^/f  A  iifufftcient  to  makeaman  thakfuliyed 
 
 thogh  he  recciued  no  grace  jet  were  hee  heholding  to  Godvho  offred  htm 
 
 hu  irracet^:^  wold  hane freely  hePo):vedit  on  him,tfit  hadfiot  hi» through 
 
 hisevpnc  defaHft.NoV)  what  is  that  that  is  fufficicnt  to  make  the  man 
 
 Ehakful?that  he  knowcth  nor  his  own  repctacefthat  he  neither  fceth 
 
 nor  vndcr  ftadethGods  c5ming  to  him  nor  departing  fro  him?If  gods 
 
 vificatio  be  not  pcrceiucd  nor  vQdcrftcod,v\'hat  tbakscan  there  be  or 
 
 X         fl  conuiftion  ofvnthakfulnesjDoth  a  man  thank  God  &  not  know  for 
 
 whaf5or  whether  there  beany  thing  or  not  to  thak  him  forPho  w  doth 
 
 he  know  any  default  in  this  carc,or  ca  fay  thatGod  offered  him  any 
 
 ^racCjOr  that  he  wold  freely  haue  bcftov/ed  the  fame  vpohim  ?Out 
 
 of  doubt  his  ivits  were  a  woolgathering  whc  he  wrot  chrs.or  eifc  bis 
 
 had  outra  his  head;yer  haply  he  thoght  it  good  enough  for  them  to 
 
 zdernard         \vh5hemcnt it,whomu{Uhink ofthcir  ghoftjy father  rbathefpcaks 
 
 b  cypr.v'ioiot^de   moft  Icmedly  wne  they  vnderliad  him  leatt. But  let  me  anfwcr  him 
 
 cariLmUbiuChn-       '^^  placc,thac  indcedwc  fe notGod,nor percciue  him c5min£f to 
 
 rworfoj9<.^«rwii«vs,or  departing  fro  vs,but yet  uc  reel  him  working  in  vs,&  as  Ber, 
 
 ffStifcltio  nf>teih  by  the  ahcratio  that  wc  find  in  our  fclucs.takc  occafio  tofay 
 
 nontxntiUimiuat » H^c  efimutattodexterA  excelfi'.Thn  chage  Cometh  of  the  Tight  had  of 
 
 SlS/^«}-  the  mofl  %/&:Of this  vifitatio  Cyfria  fpcaks  mott  fitly  for  cur  purpofe 
 
 do  tiefcio  ejuo  mo-  h  /{s  the  ItghtntH^  hrek^th  the  cloudjy^  thefttdde  (htMing  t  her  of  doth  not 
 
 tln^itefif^.e-  fi  ww^h  enlhhteas  dttlthe  eiefefottmes  thou  art  touched  mth/l^notv  not 
 
 Hm'tameft  qui  te  xvhat  motto  0  feelcfl  thy  fclf  to  he  toftched^c!fyetfee(i  »&r  him  that  tou- 
 
 rl^.Dku7tur  t!bi  chcth  thee.  There  are  intvardlyfpo^eto  thee  certaine  fecret  xvordt,  ■which 
 
 qu.cd3.m  -verba  ar-  ffjQf^  art  Kot  afflc  to  vtterifc  OS  that  thou  cafi  not  doubt  But  that  he  isneer 
 
 'qulT^elre'nm     thee, ye  cue  within  thee  whtch  dothfo/tcit  thet?^  (^  yet  doth  notyeeld  thee 
 
 ftS^w.-Jtdubita-  fg  fee  htm  as  he  fe^.  Which  words  plainly  fhew.that  thoph  a  ma  fee  not 
 
 iuxtA  te  e(imo   God  Cither  commg  or  departing,yet  be  certamly  knoweth  &  per- 
 
 tnrrxteqm  te  fa-  cejuetj-,  jn  himfclfc  thc  vvork  of  God.  Therefore  of  the  very  words 
 
 ficuti  eft  fe  till     which  M.BxiicsHier.m"u'^that''tbe  prejecc  Of  God  cowtng  to  a  TTtan  ts 
 
 videndim  conce-  xvhc  he  btcomethl^own  tehim,&  his  hiding  ofhimfelfistermedtheab- 
 
 cHieron.  j«>6./crff  of^/»?^^tf/«'^<«»'«9'>in neither ofwhich  wcaic abjc fufficJc'tly  to 
 
 i?»J«f?i)«>l-  coceiuc  or  coprehed  him.VVherby  w  e  may  fee  wiih  how  grcar  difcre 
 
 fn.iafit  quand*  ti5  this  phcc  WAS  broght  to  prouc that  gods  work  in  masrcpccace, 
 
 &"q71>2"occul-  is  npt  certamly  known  to  him.Now  thcrfore  thc  word  ofGod  is  war 
 
 tMrijuifabermu  rat:  to  3  fairhfulma  to  aflure  himfelfofhis  faluatio.For it bidderhbim 
 
 '£;"''  ''"^'""  toHeleeuethe  CofpelQc  the gofpcl is,th2ii^t^hofoeuer beleeueth in  Ch, 
 
 d  Mar.i.i  s,     /halhaue  euerlafiingltfe:\\z  is  therforc  to  belccue,ihatwhofoeuer  be- 
 
 c  lob.  J. I  J.I ^.   igg^jgjj^  inChriiinialhaue  tuerlaHinglifc.He  is  therforc  to  bclecae 
 
 of 
 
Ofthe  Certainty  of  Sakathn,  271 
 
 ofhim^circjthat  bccaufc  hce  belccucth  in  Chrift  lice  ftiall  haucc- 
 ucrlaftinglifc.Or  ifhccdocnotbdccucof  himfclfc,  belccuing  in 
 Chrift  that  he  (hall  hiUceuerlaftinglifCjhcbclccuGth  not  the  Gof- 
 ^t\\it\\Jiivphofoener heleeueth lu Chrifi ^ullhaue enerla^mg /tfe.  And 
 thus  the  ftrcngth  of  M.Bifhops  nrpimcnt  is  veric  feeble,  neither  is 
 \t  onely  vaine  in  ic  fclfe,  buc  hec  hach  dealt  as  abfurdly  in  the  hand- 
 ling of  it. 
 
 5 .  W.   B  I  s  H  o  p. 
 
 Thefecond  is.  It  is  tio  article  of  the  Creed,  that  a  man  mufi  beleeuc 
 hi*  ovffte  Salnation,  and  therefore  no  man  is  bound  thereunto, 
 
 M.  Perkins  anfwereth.  That  cueric  article  of  the  Creed  con- 
 taincs  this  particular  faith  ofourownc  Saluation,  namely  three  : 
 V\ri{  {faith hee)toht\ie\iz\v\GoA,  is  to^bcleeuc  that  God  is  our 
 God,  and  to  put  our  truft  in  him  for  our  6'aluation. 
 
 Anfwcr.  I  admit  nllthts^and  addtmore{that  M.  Perkins  been» 
 longer  ignorant  of  the  Catholike  knon>ledge  of  the  Creed)  that  weemufi 
 atjo  loue  himmth  all  our  heart  and  fir  ength  :  thus  wee  vndtrflan^  tt 
 I  more  fully  then  hee  :  Tetfnde  not  out  that  thirteenth  arttcle  ,  Thou 
 muftbclccuerhincownc  particular  Saluation.  Tor  albeit  J  beleeuc 
 And  trufi  tn  God ,  yet  not  beeingfure  of  my  lone  towards  him ,  /  am.  not 
 alfured  of  Saluation,  for  as  S.  lolm  tejiifieth^  Hee  that  loueth  not,  a- 
 bideth  in  death.  i.iohc.sj 
 
 So  I  anfeeerto  ihe fecondart'tcle  named  by'^A,  Perking,  that  is, I 
 heleeuethatGodofhis  infinite  mercy ^  through  the  merits  of  Chrtfls 
 pajjion,  doth  pardon  all  thofe,  who  beeing  heart  tliejor/e  for  their  Jit  net, 
 dohumblie  confefje  themyand  fullie purpofe  to  leade a  netvltfe  :  that  I 
 myfelfe  amfuch  a  one,  Idoverily  ho^e,  becaufe  Ihaue  as  farre forth  as 
 I  could,  tomyk^norvledg  performed  thofe  things  which  Godrecjuires  of 
 mee,  but  becaufe  1  am  but  afraile  creature,  and  may  perhaps  not  haue 
 done  all  that  fo  well  M  lought^orammt  foweHaffuredofthat,  whichby 
 Gods  helpe  I  haue  done,  I  cannot  Oeleeue  $t,forin  matter  offaitly^asyoH 
 fhallheaYefhortly)therecanbenofeareerdoHbt. 
 
 The  like  anfwer  u  giuen  to  the  article  of  Itfeeuerlafitng.  I  belteue 
 that  I  {hal  haue  life  euerlafling^tflfulfilthat  which  our  Sauiour  taught  ^'^' '  -• 
 the  young  man,  demanding  what  hee  muji  doe  to  haue  life  euerLftin^  : 
 t»  vi  tte,tf  I  keepe  all  Gods  cowmanderaentf,  but  becitufe  lam  not  a£u^ 
 red  that  Ijhall  doe  fo  [yea  the  Proteft^nts  {though  faljly)  ajjitre  vs, 
 that  HO  man  by  any  helpe  of  Gods  grace  canjo  doe,)  I  remawe  mfcare, 
 
 ^  3  •  But 
 
272  of  the  Certainty  ofSaluAtloft. 
 
 But  [faith  M.  Perkins)  the  dinellmay  [o  be/eene  the  articicleseftht^ 
 Creed^vnleffevfiedaapplji  thofe  articles  to  ourfelnes.  Firfi,  f fay  the  di. 
 uellk^omsto  be  trtte  all  that  vee  dobeleeuey  and  therefore  urefatc^  by  S . 
 lames  to  beleeue,  but  thej  want  a  neceffarie  condition  of  faith  ^  that  is  a 
 godly  and  deuout  fubmijfion  of c  heir  vnderjiandingvnto  the  obedience^ 
 of  faith  ,ar,d  fo  hane  no  faith  tofoeaks  properly,  Againe,  they  trttfjl  not 
 in  God  for  Saluation^  nor  indeauour  not  any  manner  of  way  to  obtaine 
 Saluation,  a«  Chrtfltans  doe^  andfo  there  is  great  difference  betxeeent 
 their  beleefe  in  the  articles  of  the  Creed,  and  ours, 
 
 R.  Abbot. 
 
 To  thi«  argument  M.Perktns\\i^\it{Avh,  that  che  pillars  of  the 
 Churchof  Rome  doenot  vnderftandthc  Creed, who hauing  cor- 
 rupted all  points  of  Chriftianfaich,  muft  needcs  frame  rhc  articles 
 of  the  Creed  to  rhe  fame  corrupt  ron.  Whether  ihcy  were  the  Apo- 
 ftlcs  or  other  after  them,  that  hycd  together  this  briefe  of  faith, 
 they  intended  not  therein  a  narration  of  (ommon  hiftoric,  but  a 
 profeffion  of  priuat  hope.  And  that  may  appeare  by  the  phrafc 
 wherein  they  hauc  cxpreffcd  this  bcleefej  I  beleevs  i  kG  o  xy 
 
 THE    FATHER  ;    I  BELE  EV  E  IN  IeS  VS    C  HFI  ST;   \    BE* 
 
 iLEEVE  IN  THE  HOLY  Ghost.  For  weli  doth  M.  Perking: 
 notc,thatt6 fayylbeleeue in Godj's  aIlone,as  to  fay,  I  bcleeuc  that 
 God  is  my  God, and  I  haue  an  aflured  conlRdenceandttuftin  him 
 to  be  failed  by  hismercie.  M.Bi/hop  m<^mionsth  the  anfiA'cr  in  fu- 
 pcrficiail  and  gencrall  ternics,that  to  bcleeuc  in  God  is  to  belecuc 
 that  God  is  our  God,ard  roputour  trufl  in  him  for  our  Sahution, 
 and  in  this  fort  admittctb  it,  but  to  that  purpofc  as  M.  Perkins 
 fpakcit,  hee  will  by  no  meanes  admit  it,  becaufe  fo  to  admit  itr 
 fiiouldbcto  j.^rantthepoint  in  queftion.  He  can  bee  content  that 
 wc  in  common  belecue  God  to  be  our  God  by  right  of  foueraignty 
 and  authority,  but  he  will  not  en  dure  that  any  man  fhall  fay  z^M, 
 Prrj^i»/ intended,  IbelccucthatGod  \smy  God,  by  affedlion  of 
 •  louc.  He  will  like  well  enough  that  wee  put  ourtiuft  in  him  for 
 otirSaluation,  fo  as  to  lookc  to  be  fauedby  him  if  wee  bee  faued, 
 and  haply  to  carry  fome  probable  opinion  that  we  fliall  bee  fa- 
 4i.Tb«/:.j,^  ucdjbutinnocafewillfufFer  vs  to  conceiuefo  ofour  felucs,  as  to 
 fay  with  the  Apoftle,*  GMathnot  afpoimedvs  to  math,  bf4t  to  ob^ 
 
 tatne 
 
of  the  CertAtnty  ofsaluatm,  2  7V 
 
 taint  Saluation  by  the  meanes  of  lefar:  as  A<f.  PerkiM J mant.  To 
 bcleeucthacGodisour  God,  is  to  belceue  that  he  isoui  life,  oar 
 peace,  our  fircngth,  ourdcliucrancc  and  Saluation;  not  only  ihac 
 hcisthefcthingsinhimfdfc,  butthathc  is  indeed  thefimctovs, 
 afluredly  pcrfwading  our  fcluep,  that  bccaufe  God  is  ours,  there- 
 fore whacfocucr  ishiiisours,   thatis,  for  vs  and  for  our  vfe,  his 
 rncrcie,  his  power,  his  prouidencc,  to  watch  ouervs,  and  topre- 
 ferus  and  Icccpc  ys  to  himfclfc  both  in  life  and  death.  This  did 
 God  import  when  by  his  ncwcoucnant  he  bound  himfelfeto  his 
 hcires  ofpromifc,  faying,  **  Imll hetheir  God^And  they  ^o»llhemj  bjcrem.31.3j. 
 fcep/e,  whereupon  they  fhallbcc  imboldned  to  fay,'  Lo  this  is  our  <:£'a-»5->- 
 Qod^  vpt  hdHc  waited  for  himyand  he  mil  fane  vs;  we  wtU  reioyce  and  bee 
 icyfull  inhtsfaluAtion,  And  thus  dot\\S'  Aufiin  teach  vs  to  make 
 ^  God  bur  Gody  to  make  hintyourpofejfion^  as  he  fpeakcth,  and  there- 
 fore without  doubting  to  fay  vntoGod,!  hott  art  mj  Cod,  becaufe  hee  j,.Ji*f"^„f^t 
 faithtoomfoule^I amthyfalnation.  And  indeed  no  man  can  with  mtriduimmf*. 
 a  true  heart  [ay  vnto  Go^,T'hoft  art  my  God,  whcfe  foulc doth  not  „«  ^"ffj^oJmf 
 with  in^'ard  comfort  hearc  God  faying  vnto  him  by  his  word,    /  ^f-n^w'  ■""r»<ii 
 am  thy  faluatton.  Seeing  therefore  that  AI.Bi{hop  cznnot  deny ,  but  d«»^?«'f«, 
 thattofay,/^tf/fr«tf<«G'o<^,isasmuchastofay,  I  bclecue  that  God  9'*L^"^''^'"*'** 
 is  my  God,  he  muQ  grant,  that  for  a  man  toprofcflc  to  belceue  in  ^it^m^e!**^ 
 God,  is  to  profefle  the  aflured  bclecfe  of  his  ownc  faluation. 
 The  firft  degree  of  faith  is  credere  Deum,  to  beleeue  that  Cod  is,  I. 
 The  fccond  degree  is  credere  Deo^  to  beleeue  God,  that  is,to  be-  2  • 
 Iccucthat  his  words  and  promues  arc  true .  But  credere  tn  deum,  1- 
 tobeleeueinGod,  addcth  further  to  truft  in  God  according  to  that 
 word  and  promifc,  and  to  beleeue  the  fame,  not  oncly  generally 
 and  indefinitely,  but  particularly  and  to  his  ownc  vfe,  firmclyrc- 
 foluingthat  God  will  do  to  him  according  to  that  that  he  hath 
 promilcd,  and  therefore  to  his  repentance  and  faith,  according 
 to  his  promifc  will  giuc  eucrlafting  life.  Thus  Eujebius  Emife- 
 tiuf  dil^inguilTiingthofc  phrafes  rightly,  faith, that  'nomauisap'^^^f'^'^'f-C*^ 
 prouedtohauebeleeuedinGody  but  hee  that  hathdeHoutlytruJledin    ''^"' '  '^** 
 kim^  which  is  that  that  the  Prophet  Dauid  nameth,  to  fut  trufi 
 inhijmerc\e,whcxchywc  ftedfalilyexpc<5tat  his  hands,  and  of  his 
 meere  goodnclTe,  to  rccciue  all  things  for  our  fafcty  and  Salua- 
 tion.  B\xx.M.BipJop  making  lliew  to  admit  that  which  M.  Per- 
 
 S  ^  ki>** 
 
^  j^  of  the  CerU'mtie  ofSdmtion, 
 
 i^r«/ faith,  Z^A^t^moxctdat  he  might  notbeigmrdntef  the  CAihttm 
 li^  knowledge  of  the  Creedey  that  voe  mu[i  alfo  lone  God  with  all  our 
 heart  and fire^gth  J  and  thus  faith  that  the^  vndsrftand  it  more  fully 
 thenwedo  .  Where  we  may  obfcrue  what  a  wife  conllrudlion he 
 maketh  for  himfelfe .  For  he  telleth  vs  by  and  by  that  he  is  not 
 fure  whether  he  loueGodor  not,  and  afterward  againe  that  cha~ 
 ritie  ii  feated  i»the  darl^  corner  ofthewill  ^  and  a  man  cannot  be 
 fuTCttvatit  is  in  himfelfe  .  Sothc>i  becau(c  to  bcleeue  in  God,  is 
 ("to  loue  God  with  all  his  heart  and  ftrength,and/T/.Z?//^tf/>  doth  not 
 ^J  know  whether  he  loueGodor  not,  it  mult  needs  follow  that  for 
 fought  he  knoweth,  he  doth  but  lie  fo  often  as  he  faith,  Ihleeus  in 
 ^God,  This  doth  he  gaine  by  his  vndcrftanding  this  point  more  fully 
 then  we  do.  But  we  refped  not  hcteany  largcncflcor  fulncffc,  but 
 rather  proprietic  of  vnderftanding.  It  is  true  indeed  that  Saint 
 fjiufiin  fomtimcs  dedarcth  heleeuing  in  God  by  the  loue  of  God, 
 land  other  fuch  fignes  and  tokens  thereof,  net  as  properly  to  de- 
 /fjfine  what  it  is  to  beleene  in  God^hvit  rather  to  (hew  who  they 
 ^  are  that  truely  doe  bcleeue  in  GOD,  that  men  may  not  flatter 
 Ithcmfclucs  whh  opinion  of  belecuing,  when  indeed  they  doc 
 fM^ufiJnTfal.  not  belceuc.  Thus  doth  hec  fay,  that  ^  to  heleeue  in  God  is  to 
 Viithitrere*db>ta  cleauevnto  God,  to  worko  tvellmth  him,  working  that  that  is  good  in 
 toopetandumboHayj.  (hat  ^  *&^  that  helceHCth  in  Chrifi  both  hopeth  in  Chrtfi  and  to- 
 ^DTvlrb.dm.  Htth  ChrtH  ;  that  ^  tohleeuetn  Chrtfi, is  in  beleemngto  afe^^inhe~ 
 ^"^■'i' ■//-'""/ '^  /tfm»j[  to  loue  Chrifi .  But  it  is  one  thing  to  dcfcnbe  a  thing  by 
 'fperatinchnfii  adioyncd  properties  and  cflFcds,  another  thing  to  define  it  out 
 h  7«'/l»tfJ*  of  the  nature  and  propriety  of  it  felfe.  Wee  doubt  not  but  that 
 ^IsJTejilre''  faith  and  loue  are  alwaici  conioined ,  and  true  bclecfe  in  God 
 dmintum?  j  ^  alwaies  infallibly  bring  forth  the  loue  of  God  ,  but  yet  as 
 €ndendodiiigmt  diucrs  mcmbcrs  ot  the  body  neccllarily  concurring  for  the  per* 
 ^''  fed^ingof  the  whole  ,  hauc  cucry  one  their  fcuerall  office  ,  the 
 
 eye  to  fee,  the  care  to  heare,  &c.  fo  thcfc  vertues  of  the  foulc, 
 namely  faich  and  loue,  though  they  alwaies  mcetc  and  neuer  are 
 diuided,yet  in  office  and  at^  are  diftinfl  each  from  other,  nei- 
 ther is  to  beleeue  the  fame  as  to  loue  ,  nor  to  loue  the  fame  as 
 to  bcleeue.  For  wee  do  not  make  the  queftionthat  Chrift  asked 
 ilohn.9.jy;  the  man  that  hadbeene  blind,  *Belet»efi  thoH  in  the  Sonne  of 
 ^CaF.iMf.      ^^^i  f 0  ^c  ^^^  ^*t^"'*  w*''^  ^^^'  *^^'  ^^  dcmaunded  o{ Peter ^  ^ Loftef 
 
 tboumfc  I  Now  therefore  to  bclecM  in  God,  is  in  it  fclfe  to  haue  a 
 ^yj^ 
 
of  th  Certamty  of  Satuation,  ly^ 
 
 fti!l  aflRincc  and  airurcd  criirt  in  him  that  he  will  faue  v$,  and  accor- 
 dingly the  fiimmcofthat  that  I  profcflctobcjccucin  the  Creed  i9 
 t!, at  God  is  my  God  and  father  by  the  mediation  ofjcfus  Chrift, 
 through  the  fandlification  of  the  holy  Ghort,  whereby  hcc  hath 
 inaJcmcamemberothis  Catholikc  Church,  which  is  the  com- 
 numionandiocictyolliis  Saints,  to  which,  andallthe  incmbcrs 
 wncrcor,andfo  namely  tome,he  willgiuc  rcmifTion  andforgiue- 
 ■X  ncflcof  fionf  s,and  a  hapf-y  reUurcdtion  ofthc  body,to  be  partaker 
 I  with  the  ibulcofeuerlarting  life.  And  that  this  is  a  matter  of  bc-''Pft'.iT.ij. 
 I  liefcwirhourany  thirteenth  article  ofthc  Creed,  let  hi»n  Icarne  of 'T/''^?!'"^, 
 I  Dauid  faying, I  /  beleen:'  tojeethegoodnejje  of  the  Lord  in  the  land  of II'"  '^jiue  vintm 
 i  l/7r//«/«f.Which  whatisitelfcbuitofay,  IkeUene  mine  or^n,  S^dJ/.^'t'Lt^:, 
 «4//5?And  let  him  learn  oi Fulgentim ^thzt  it  was  not  proper  toD<«-  Domim,&c. 
 wdon\ytohyCoifoi'^theifil}/,rHngi^;faith,{iithbc^6oldlyfanhJhr^^^^ 
 leeHetofeethegoodnesoftheLordtHtheUndoftheittiing.X^cxS.  Anfim  r^i'/'ow/zr  De- 
 a!fo  teach  him  this  matter  of  bdccf.'Ged  hath  promi fed  thee,0  man.  I  ]'ig,  Zfnl- 
 that  thoM  {halt Itue for ener .  DofithoMnot  heleenetti  Beleeueit^be^'^'^^''*^*^'"*"'' 
 Ueuc  It ;  for  that  that  he  hath  already  done  for  thecals  a  greater  m  Alter  dhndHp'us  ffl' 
 then  that  that  he  had  promt  fed .  To  the  fame  effc»3  Cyprian  (pca-'-^i'""^/""^  9"* 
 Jceth,  °  God  hath  promt  fed  vnto  thee  when  than  departeji  out  of  this  VcypnlnAencr, 
 worlds  immortality  andeternitj^  and  doefl  thou  doubt  thereof?  Thia  f-^"^-^"**  "*'  <^ 
 tvere  not  to  knoxv  God:  thif  is  to  offend  Chrtji  the  matfier  of  belee-  dMummor'l^- 
 uersvith  the  [mneofvnheleefe?  this  is  for  a  man  beinv  in  tbehoufe  f^^rw />o/i<ra«r^ 
 
 rr-i        /         ■  I       \r   ■   r       r>       1        t        >.  -i  ,  tttnue  leterniutt, 
 
 offatthtobewttheutfattb.  So  that  by  Cyprians  ludgement  to  haiie  a-tud^ibuasfkoc 
 faith,  is  for  a  man  lobelecuc  hisowncSaluation,  and  not  to  bc-'^^'T/^"^"^ 
 
 I  !•  r>   ^         ■         '  I  •!  r  .  .       -w^  ■  flirt  noJejKctJt 
 
 lecuehisownc  Saluation,istobcc  without  faith.  But  Saint  Ber-  chnftn  cndt»uu. 
 wr^handlcth  this  point  moft  pregnantly  of  all  other  ^  It  is  ne-  '^'''g'li'"'",!"'*- 
 
 _..-.  ,f  11  n  t  •••  tciHcrcdu.naUs 
 
 fejjarie  forthe  to  teieeue,  that  thon  canft  not  hatte  forgiueneffe  ofofen(Urr,ioctfi 
 fnnesbut  by  the  mercie  of  God,  and  that  by  no  xvor^^s  thou  eanfi  o^'\'lcTm%!>n!!'' 
 tuineeternalllife  y  vnlejfett  alfobegtuenthee  .  Bt^  thefe  things  are  domo [demon U- 
 not  fu^cient  ,  nay  they  are  to  bee  accounted  but  the  beginning  and  ''^'Bem.ird.m^- 
 as  it  were  the  foundatton  of  faith.  Therefore  if  thou  belteuefi  that  "'»*('■'*■  fr  i. . 
 thy  fun  ex  cannot  bee  put  away,  but  by  him  to  whom  onely  thou  hafl  om£i/Zr 
 
 <jitodrtn:tlJtat$em 
 ftctMtrwnhibcrtnon  poffiimftperitd/t.'gmtUm  Dd,&c.poflreni6  tjulid .utrtutm  vitam  nuUupctttopcLui  protimtri 
 wfigratude:ttr&Ult,v-c.  Fcrum  hxc  m»i  cmntno  fltfficiun:  fedtftjigu  tmuum  tjM9dd.tm&  ■veljttfu»d4tnitnturnfidei 
 funtbibtndi.  Idtojueficrtdu pttc*ta  km  noB pojfe dtltri mft  abeo(iti  fo.i  feccajU  Leiufacm  fed  addcadbui  vttr 
 boc  crtdtii  quia,  pertpfum  ttbtpeccatsdond^ithr.  Hoc  eft  :tfltmoniHm  quod perbibct  mcorde  nollro  S"!.  fiii^.mdi- 
 €t»s,Dirm^afu>it  tibiftccita.  ';<a.  Sic  emm  arbHratur  ^po^ii'm gra: i>  iiiflifcan  bitmnem  lerfidem.St(&  it  vit*  *- 
 Uruababm Htetjft tfi te/ltmmum ffiHUis quodadeam  fis4tuta0  mumreptruetgwui. 
 
 pnned 
 
2^6  oft  he  Certainty  ^fSaLmnoir, 
 
 finned  thou  doe fl  well ^  hmadde  hereto  to  beleeue ,  That  by  hiv 
 Thy  sinnes  are  forgiven  thee.  This  is  the  tefltmoftj 
 that  tbekely  Ghoflgiueth  in  enr  hearty  fay*ng^  Thy  jtnnet  areforgiuen 
 thee -.for  thus  doth  the  Apoftled^fae^  that  a  man  is  freely  mjitfiedhy 
 faith  So  alfo at  touchtng  eternallltje^  it h  needfttllthat  thou  haue  the 
 tejlimony  or  yvitnejfe  of  the  fpirit.  That  thov  shALT  come 
 VNTO  IT  BY  THE  GIFT  OF  GoD.  Hccfc  then  it  is  plaiiic, 
 that  without  any  thirteenth  article  of  the  Creed,  the  faith  whereby 
 theApoftlefaithamanis  iuftificd,  is  fuch  a  faith  as  where  by  I  bc- 
 lecuc  mine  ownc Saluation ;  whc»  cby  I  belecuc  that  my  finncs  arc 
 forgjucnmc,  andthatlfhallaftaincby  the  very  gift  of  God  vnto 
 cu?rlafting  life. But fauh  M.  Bt[hop,l heleetie  andtrt^fltn  God  ;  Tet 
 not  being  ^ure  of  my  loue  towards  him,  I  am  not  ajfured  of  Saluation, 
 Where  hee plainly  fhewcth,that  hcc  hath  no  louc  towards God,bc- 
 caufc  where  loucis,it  cannot  but  be  ccrtainely  felt  and  kno wn,and 
 itheloucd  God,hee  could  not  but  alfure  himfelfc  thereof.  Now 
 thcrfore  it  is  nomarueiJ,  that  hee  hath  no  aflurancc  offaluation, 
 when  there  wanrcth  in  him  the certainc  and  infallibIeefFc(5t  ot  that 
 faith  whereby  hcfhould  bcaffurcdof  Saluaiion.Fortruc  faith  is  the 
 fouDtaine  of  our  loue  towards  GodjWhileft  bcIeetiingGod  to  bee 
 fuch  and  fomercifull  vnto  vsjit  fwalloweih  vp  our  afiPt<5^ions,  and 
 drawech  our  loue  and  dcuonon  vnto  him.  Which  is  not  vnfcltin 
 vs. but  by  the  feeling  thcreofin  our  felueSjWe  gather  a  further  con- 
 firmation and  affurance  toourfelucs,that  we  arebeloued  ofGod# 
 Botn  which  if  ^(frwW  well  dedarctbjfayingof  the  faithfull  man: 
 .  -.  .  ^  Avilewormeand  worthy  to  he  hated  euerlaftinaly.  yet  affurethhim- 
 
 tmbquia  fe  amari  l^^f"  '^'^^  »'  ^  tfeloued^  becaufe  hefeeleth  htmfelfe  to  loue\  nay  becaufe 
 ^dam"!tcZ}u^  ^^MM'ffb  himfelft  to  be  beloued,  therefore  heisafhamednot  to  hue 
 tw.  againe.So  againe  he  faith  that '  the  loue  of  God  breedeth  in  thefouU 
 
 ^J.69.52r'  ^o'*f*ovpardsGod^  andbyficlmgit  felfe  to  loue,  it  it  alfo  out  of  doubt 
 Deiamorem  ani-  that  itfclfexs  beloued .  Nov/  what  a  mifcrable  cafe  is  M.  'Bt^ef  in, 
 E* {f^^^y;^,.  that  neither  is  furc  of  his  louc  towards  God,  nor  dare  afliire  him- 
 iigere ftnttt etia  fclfc  ofGods  louc  towards  himf Ifhc  had  noc  3  fcnfflefle  and  dead 
 fcJ^rSrS-'^^^^^^^*^^"''^"^^  but  much  grieuc  and  lament  at  his  owneeftatr. 
 fUcimartyr.  Noa  And  yct  forfooth  he  telleth  v»,  that  hedothbeleeueapdtruflin God', 
 2f^",%n.  b"t  therein  he  lieth  vnto  God.  Voi^  he  doth  not  beleeuein  God,  that 
 heat  ta'iu!  felt- ^  doth  notflace  the con^dence  of  hts  felicity  in  Godonly;  which  [ic  doth 
 ^^^f"f»^^^*-aotphcc  xnGodoocly,  but  partly  in  God  and  partly  in  himfelfc. 
 
 Hee 
 
 AO'j.Pirmt!  vi- 
 UJJimiu  c?-  odio 
 Ai^iJJimtif  fcrn- 
 
 tonfidit  amari. 
 
OftheCertawtyofSakatm.  277 
 
 Hee  doth  not  truft  in  God,  that  doth  not  rely  uholy  vpon  Gods 
 iiiercy,and  thereby  lookc  for  that  at  his  hands  for  which  hcc  iru- 
 ftcth  inhimjoas  toaccounthimfelfc  deceiucdby  him  if  he  failc 
 thcfcof^which  neucr  hath  befallen  to  any,nor  (hall  befall  that  doth 
 puchistruftinGod/T'/^/y>&i7;>diuidcth  chistrurt  LetwixtGod  and 
 himfcIfc,3ndfotruftcthinGod,ajihat  he  makcth  th:c  for  uhich 
 hcprofcfleth  totruftinGod,  to  hang  chiefly  vpon  himfclfc,  and 
 therefore  no  maruell  if  he  hauc  no  dllurance  of  Sa  luation,  bccaufe 
 hcincurrcth  rather  the  curfe  denounced  by  the  Prophet,  ^  C»r fed lUran.iy.f. 
 if  the  man  ibat  truftethin  noan^And  ma^eth  fteflj  h  n  arme.    For  what 
 doch  heclfc  when  he  leaucth  the  whole  work  of  Gocl,as  wee  hdue 
 heard  before,  to  be  confirmed  and  made  good  by  his  own  free  vnll? 
 Now  a»touching  that  other  article  of  beleeuing  in  Chrift,  to  hjue 
 by  his  merits  ren.iflfion  of  finneSji*.  y^/if/?/«teacheth  vs,  that"  toh-  u  4uguj!.t»iMi. 
 leeue  in  Chrifi  is  to  be  vnited  vnto  Chri(f,  to  he  made  one  vctth  him. to  fr.i:i. :  9&  dt 
 be  incorporated  Jo  bsmemhen  of  his  body.  He  expoundeth  it  to  be  all  "^reYnZ'tfJiii 
 one  with  that  which  Christ  faith  in  the  Gofpclljof  ^eating  his  fie (h  irc&mmbns 
 ftjr  drinking  his  ^/o«^,  which  whofocuer  doth, ''  dveelleih  in  Chrtfi and  'l^X^^^'u^modo 
 chrifi  in  him  ,he  hath  eternall  Hfe  ^and  Chrifi  mllraife  himvpat  the'^'"*'"'""^""'  ^ 
 iafiddy.Thui  the  Gofpcll  of  Chrift  inftrui^cth  vs,  «nd  hee  that  be-  ^^eJu^effattr. 
 Iccucth  in  Chrifi,  becaufc  hebelecueth  the  Gofpcll,  murt  bcleeuc'^''''^"'^'""'- 
 that  he  is  a  men  ber  of  Chrift^one  with  Chrift  and  Chrift  with  him;  i»cbn^u,njZ* 
 that  hcdwelleihin  Chrift,and  Chrift  in  him,ihat  Chrifi  hath  giucn  'ft  "'"^d'^ure ptr 
 vnto  him  cternall  life,and  will  raifc  him  vp  at  the  la(i  day;bcing  af-  y  iohn.<!-.  5V  5<*. 
 fured,that  as  a  head  wil  not  fuffct  a  member  ofic  o  wnc  body  to  pc- 
 rifh,  which  it  hath  in  his  power  to  prcfcruc;  fo  Chiili  hauiog  made 
 him  a  member  ofhii>boJy,andhauing  power  tofauehim'^will  not 
 fuflPcrhimtopcrifh.butas  afaithfullMediatour  will  performethat 
 charge,  which  '  the  villofthe  heaaenlj  father  hathlaid  vpon  him, » Jof^n-^J^- 
 that  of  all  that  he  hath  gtuen  him  he  ^otild  loofe  nothings  but  fljould 
 raifettvpat  the lafi daj ,  "islow  M .BiPjop h'v.bMut he be/eeneth that 
 God  for  the  merits  of  C6ri[ts  paffion,  dothforgtue  them  that  4  e  hear- 
 tiiy  forte  for  their  fnnes  J  andhiimblieconfe(fcthem^  withafull  pHrpofe 
 cfa  new  life .  And  this  he  hope th  that  he  hath  done ^  but  he  cannot  ajfure 
 htmfelf  that  he  hath  done  it  y  or  that  he  hath  done  tt  fo  we  II  as  he  ought 
 to  do  and  therefore  cannot  beleetse  the  for  atHeneJJe  of  htsf tines. Wl^ctc 
 we  feCjihat  the  merits  ofChriflspa/Tion  IS  not  fufiricient  inhis  opi- 
 nion, to  purthafc  for  h:m  the  forgiucnclTc  effiuncj.but  iiinu!)  fur- 
 ther 
 
2  7  S  <^fi^^  Certamtk  ofsdudthn, 
 
 there  hangvpon  thefufficicncic  andperfedionofhisowncrcpcn- 
 tance.Itis  not  enough  that  he  trulierepentjvnleflc  he  ic^ciilfoweU 
 as  hie  ought  to  do,  that  his  repentance  may  deferue  the  pardon  that 
 hefeckethfor.  But  we  for  our  parts  know  and  confcfle^that  our  re- 
 pentance, our  faihj  our  rightcoufncire,  are  nz\xzx  {\xc\\  at  they  ought 
 tobec :  wearefhortand  vnpcrfe6lintherorrowforourrinncs;our 
 purpofcs  of  newc  life  and  amcndoient  of  our  defaults,  prouc  often 
 times  like  *r'&^«»or«/»^(/fB' that  is  quickly  dried  vp.  Andtherforc 
 •  ofc.(j.4  J  J  jj  piQj.  ^{^g  value  and  woorth  of  our  repentance  that  we  reft  vpon 
 to  mcritrenardon  and  forgiueneirc,but  wee  require  a  finccritie  and 
 truth  thereof,  faithfully  to  crauc  the  fame,  becingbutas  thepainc 
 and  griefc  which  raalccih  tofeek  the  medicine  whereby  it  is  cafed; 
 as  the  hunger  and  thiift  which  makcth  to  crauethefoode  whereby 
 '  it  is  rclccucd;  as  the  feeling  of  bcggericand  want,  which  maketti 
 
 to  fee  ke  the  treaHjre  and  riches  by  which  it  is  fupplicd.  Which  fup- 
 bRom  J.24,      plicand  rclcefefpiritually  \vc  find  in  this,  Kbntb  we  are  in^ified  freely 
 by  the  grace  of  God^  through  the  redemption  that  ii  in  Chrift  iefits^ 
 nhom  Godhathfetfoorth  to  be  an  Uttonementfor  t//(not  by  the  mcrie 
 ofourrcpcniance)but^y/<i///'/«^/i^  bloud.  '^  Freelte.  forced  amercj^ 
 ixyiicat.oicci-forfiotbmg,  as  the  Rhcmilts  expound  the  wora^r^/ftr,  willing  to 
 taine words ;  in Hicw  1  litilc  truth  in  giuiogthc  tight  fignificationof  the  word,buc 
 craftilie  fupprcfilng  the  fame  truth,  andplainly  contradidling  it  by 
 a  colourable  glofle  dcuifcd  againftthetextofthe  Apoftlc,  and  a- 
 oaind  the  Signification  of  the  word,  which  force  or  truth  hath  wre- 
 *^mBr.inKo»i.  ftcd fromthemfclues.  "*  Free/y^  Cmh  Ambrofey  becaufe haning  no 
 ca.  J .  Gratis  quia  vforlzSyKoryeelding  any  requitall  euen  ofth  egtft  ofGod^  we  are  iufitfied 
 ti:i::2lJjf^ii^onelj,-Freely,{^xihChryfoftorne,bec^^^^ 
 dcntes  f,!a  Me  lu-werkes  ofoun^but  re quireth  faith  onely.  And  he  rcquiret h faith  onlyy 
 iUficanfm  <io»o ^^^^^y  33  g  \^^^^  whcrcby  wecreceiue,  not  as  a  worke  whereby  wee 
 'Chryf.m'nom.   dcfcruc  this  forgiucncflc  of  our  finnes,  that  fo  the  true  penitent 
 h»7vii!!eperiLs  niay  firmcly  expecfl  itin  Chrirt  ondy  by  belecuing,  not  hang  in  fu- 
 fed  fidem  tamum  fpcnccof  it  by  bccing  in  doubt  ofvnfufficiencie  in  repenting;  God 
 «Rom.4.itf.       hauing  therefore  appointed  it  to  be^  by  faith  that  it  may  bee  of grace^ 
 that  the  promife  (thereof)  w?^^^f/«rtf  (not  in  itfclfc,not  with  God ; 
 who  doubtcth  but  in  that  refpe(^  it  is  lure  enough  ?  but )  to  all  the 
 feede,  that  is,  to  cuericonc  that  beleeueth  j  ihepromifc  bccing  rW 
 %  Aa.to.4  3.      8  through  the  name  ofChrift^euerie  one  that  beleeueth tti  himpjallhaue 
 forgiHenejfe  of  finnes  ^  Which  faith,  though  it  bccyct  but  wcake  and 
 
 iiiilc 
 
of  the  Certainty  ofsakation,  2  79 
 
 little,and  romctimcs  interrupted  with  fcaics  and  doubfs,  yet  God 
 acccptcth  it  and  chcrifhcih  it,that  by  root  c  experience  it  may  grow 
 to  more  (length, neither  is  it  true  which  v^^.^//?'*/)  faith, that  in  mat- 
 ter of  faith  there  is  no  fcare  or  doubt,  as  anon  aFtcrfliaJI  appcare. 
 In  the  mcjnc  time  he  further  addcth  as  touching  the  article  oiEter- 
 Ndllltfe,  that  he  heUeueth  he  (hall  haue  tt^ifhfpinllkeepe  allGcds  corn- 
 man  dement  s^bnt  becanfe  he  is  notajjiiredthathelhallfodo,  be  remain 
 r.ethi»feare.  And  very  iuftJy  may  hebein  fcarc  that  looketh  for 
 cccrnall  hfe  vpon«o  other  condition  then  he  doth.The  ApofUc  m- 
 dced  doth  plaineiy  dcharrc  him  from  all  hope  and  expectation  thcr- 
 ofy^\\^Vi\M:iA\x\\^^^SontaHya4  4reoftheworkes  of  the  taw^  are  vnder  j^q^j 
 the  curfe,  for  it  u  written^  Cttrfed  u  euery  one  that  conttnueth  not  in  all 
 things  that  arewrittenin  thebookfofthe/avt  to  doe  them    VVherehc 
 plaindy  takcth  it  for  grau'^tcd,  that  no  man  continueth  in  all  thing* 
 that  are  written  in  the  law,  that  is,  that  no  mankcepeih  all  Gods 
 comiiiandcments,  and  thcieforcconcludcth,that  he  that  for  cter- 
 nall  lifcdcptndcth  vponkeepingallGcdscommandements, cannot  a- 
 uoi'J  the  curfe.  Yea,  but  Chriftfaithto  the  young  man  in  the  Go- 
 (pell,  '  IfthoH  xvilt  enter  into  life,  kfcpe  the  cowman  dements.  It  is  • . .  jL. 
 
 true;  but  Chrift  faith  it  to  induce  the  young  man  to  the  know-         .'Pi7.<7 
 ledge  orhimfclfe,and  very  ill  is  it  applied  to  Icdiicc  men  from  the 
 tnie  acknowledgement  of  the  faith  ofChri'i  The  young  man 
 asketh  what  he  might  do  to  inherit  eterna/l  life?  Our  Sauiour  Chrift 
 refcrrcth  him  to  the  law^  as  ''  the  Schoolemajler  to  trainehim  vnt$  ]^  Gal  ^.i^. 
 Chrtfiy  that  finding  it '  a  thing  im^offible  for  the  law  to  giue  him  Itfe,  I  Rom-  8. 5 . 
 and  therefore  caftingofFail  vaineconHdenceoffhc  JightcoufnefTc  Gal.3.21. 
 
 thereof,  hce  minht  bee  fitted  to  embrace  ™/^;/4///>  of  that  name.  ^aa.  »  .. 
 ,     ,         I    I  /■        I  o    f       ■      '      n      ,  11  .  «Jncts.4.Ii, 
 
 in  n bfch  one/y  It fe  and  SaMStton  i^  omcd  vnto  vs.  Which  it  plain- 
 
 jic  appcarcth  this  young  man  concciued  not,  by  reason  of  a  pre- 
 
 fiimption  that  he  bad  by  mifunderfjanding  the  law,that  he  had  ob- 1 
 
 ferucd  the  law. The  yaine  opinion  wherof  to  difcoucr,  ourSauiour''^ 
 
 biddcth  himtofcll  all  &giuctothepoorc,  promifing  him  treafure 
 
 inheaufn,and willmghiminthemeanctime  to  come  and  follow 
 
 him,rh3t  itniightappcatchowfar  hcwasfro  that  louc  of  God  & 
 
 his  neighbour  which  the  law  required, in  v^hofc  heartthe  loue  of  ri-( 
 
 ches  bare  fo  great  a  fway,  as  that  he  could  not  be  content  at  Gods 
 
 c6mandcmcntvp5promireofhcauenlytreafurc,tohc(iow  the  fame 
 
 to  the  neccflity  of  his  neighbour.  Now  if  he  had  rightly  cHcmed  of, 
 
 himfclfc 
 
2 go  ofthCemhtyofSaluAti  on. 
 
 himfclfc  how  farre  be  was  from  being  anfwcrable  to  the  rlghtcouf- 
 ncffe  of  the  law, he  would  hauc  profited  by  the  words  ofChrift,and 
 hauc  caken  occafion  thereby  to  come  to  Chrift  for  the  obtainingof 
 eternal!  life,  the  true  meanes  whereof  he  diic«fteth  when  he  faith, 
 f^  This  is  life  eter>7all^  to  know  thee  the  onely  true  Ged,  and  lefns  Chrtfi 
 •ijohni?.!.      Tpfkomthotihaftfent.  V^fhich  knowledge  of  Chrift  feeing  this  man 
 bad  not, without  which  M.Bifjo^  hiirfelfe  I  hope  will  fay  there  is 
 no  eternal!  life,  fureiy  cucn  by  his  ovvne  grounds  it  muft  be  abliird, 
 to  fay  that  Chrift  by  thcfc  words  did  hmplyintejid  to  dirc<St  him  a 
 way  for  thc.obtaining  of  eternal!  lifcx-^nd  if  he  will  fay^  that  he  was 
 indeed  fitfttoWecue,  andthenbyfajthtokecpe  the  commandc- 
 mcnts,  thereby  to  enter  inro life,,  the  Apoftle  taketh  exception  a- 
 gai'nft  thatjwhcn  citing  the  words  of  the  Prophet,  The  i(i(i(han,  Ime 
 .  hy  faith  Jnz  infcrreth,  '.Now  the  laxv  is  net  of  faith,  but  faith^  Hee  that 
 
 daththefethifj^s/ha/Uiftemthem.foT  if  tbchwdy'iDgiffe  that  doth 
 t.hefethtttgf,pja/Unietnthem,donot^ccord  with  the  faith  of  Cnrift, 
 then  it  is  not  for  them  to  profeflTc  the  faich  of  Chrift,  ia  the  doing  of 
 r&tf/tf/^/«^r,thatis,indieIceepingofthecommandemcnrstoexpe^ 
 f  rertuU.de pr^e-  the  obtaining  of eternal!  lite.  Yea,  p  thegraceofthe  Gofpellismade 
 ^'^Su  IZZei!^!  void  if  it  bring  Chrifi  to  the  law.Ukh  TertulUan^  which  he  learned  of 
 fi  ai  legem  chri-   thc  Apoft!e,faying,i  7e  ate  voided  ofChrifl^  je  are  fallen  from  grace 
 f  gTjT*       thatmllbeiuflified  by  the  Urv,  Thercfbrche  faith  : '  If  they  which  bee 
 r  Rom.4.T4.       ofthc  laxv  be  heireSj  then  faith  is  made  void,  and  the  promtfe  ts  made  of 
 ■'    * '  *  ■ '  '        none  cffe^  :  ^  If  the  inherttance  bee  by  the  law,  it  is  no  longer  by  promtje, 
 sijohniAo.n  BHtGodhathgiHeaitbypromife,3indchcifoTcfdith  bclesucch  '  that 
 Godhathginen vntovseterytalllife,andthisltfeis(noi'm  our  Icecping 
 thecommandements  but)/»^«y^«»^,andinhimonly  we  are  toex- 
 pc6l  it,  that  from  thc  beginning  to  the  end  wee  may  ftill  confefte, 
 »  Rom.tf.i  J.       tha  t "  eternal  life  is  the  gift  of  God  through  lefus  Chrifi  our  L*?"<5/,Thc 
 commandemcntsofGod  therefore  are  now  laid  before  vtjnot  as 
 theconditionforobtainingorcternalliife,butas  the  way  to  walke 
 in  vnto  eternall  Iife,aftured  vnto  vs  by  the  free  promifc  and  gift  of 
 God.  And  of  this  promife  and  gift  ol  God  the  Icecping  of  Gods 
 iierem.ji.5  J.    <^on''T^a"<ie'^cnts  i«  a  part,wbo  hath  faid,  *  Imlhut  my  law  in  their 
 jEsed1.31s.z7-     hearts,  andin  their  minds  mill  rvrttethem;  y  Itvillfut  my/ptritinto 
 them,  andrviUcaufe  them  to  xvalke  inmyflatHtes,  and  to  keep  my  iudge. 
 tCphe.5.io.      ments  and  doe  them. Whereto  agree  thc  wordsof  the  ApoftJc,^  Wp 
 are  his  workff^anfhiptCrtatediH  ^hrifi  Ifffu  vmegoodwork^j  which  God 
 
 i 
 God  I 
 bathm 
 
of  the  Certaintie  ofSduMm*  281 
 
 iuth  prepared  for  vs  tttvalke  in.  Which  workman/hip  when  by  the 
 graccofGoditisbcgunin  vi,albcKby  rcafonofmany  itnpcrfc6ti- 
 ons  it  be  not  fiich,as  tliat  by  the  vertuc  thicreot' wc  may  c xpc6t  ctcr- 
 nalllifc,  yet  ourfaithrccciueth  further  confirmation  and  Jliurancc 
 thereby,  that  hee  that  hath  wrought  this  befiinning of  life,  wijlgoe 
 forwitd  therewith  toihe  end, and  hauingmadc  vs  partakers  of  one 
 ■part  ofhispromife,  will  make  vs  alfo  partakers  oftlie  other,  taking 
 thcfe  firlt  fruits  of  fanftification,  as  an  earned  and  pledge  from 
 him  of  the  performance  oi  the  whole,  ThcrcFore  albeit  wcc  well 
 know,  that  we  do  not  keep  the  comandemcnts  of  God  as  we  owy  ht 
 !  todoe,yet  wee  doc  not  for  that  caufcliand  indoubtofctcrnalHifc, 
 I  burfiiidingourheartscrulvafF.-(5^ccl  towards  God,  '  bimgrtng  and  •Mjt5.tf. 
 thtrfttngafierrighieeufnejfe^  vnfainedly  hating  linne,  andgroning 
 vndcr  the  burden  ot  \t,^h4ngtfjgfo  faft  o«,we  coiHfon  our  lcluc:s,that  t  Hcb.t i.i. 
 God  hath  made  the  light  oi  his  Saluatio  to  Hiinevntovs^refouing 
 according  to  his  promifc,  thatthis  Sunnc  rifing  though  it  bee  not 
 yet  fully  deerc,  and  may  haply  fometimes  be  oucrcaft  with  d  uds, 
 yet  (hail  ncuer  hauc  any  night,  but  that  excepting  our  jjodly  indea- 
 uours,pardoningourdetedls  and  wants,  forgiuingvs  all  ouriinnes, 
 hce  wVA"  perfect  he  geoiworke  which  hte  hath  (ogric\oii(\y  hegun'm 
 vs,fo that  thctrucfaithfuiiroulcroayalwaicsboltily  lay,  "^  1  hy  lo-z  vh\u.6. 
 uhtg  kjn^ytejfc  and  mercj^fhall  follow  me  all  the  dates  of  my  Itfe^C^  J  Pj^I  <>Pfil.ij  .<r. 
 d'VeHinthehoafeoftheLoi'dforemr.  Now  bccaufw'  AI .  Btfl^op\i\. 
 cthnoothcrbuta  rotten  foundation,  nomaruellif  hcebuild  ijoo- 
 
 thcr  but  a  tottering  and  fhakinghoufejhec.uifeheclookcth  CO  haue 
 life  grow  out  oFhis  kecpuig  of  the  comm3ndeui,cnrs,  which  is  as  a 
 lecd  continually  lli^ken  with  the  wind,  nomaiuell  iFhee  d^micto 
 bimrelfeany  (ledfaR  alTuranceand  tiuft  ofotrainingthcreunto.  But 
 yeutisatalllioodof-histochargcthc  Protfftaius  wuh  aHirniiULJ:, 
 th^t  no  wan  hj  any  hclpe  o  f-  Gods  grace  can  keep  Gods  commA>idcmcnts. 
 Tne  Protelh'itsonclyfay,  that  God  giucth  vs  not  that  iulneffccf 
 ^racc  while  li  iiecrc  wc  hue,  as  that  we  can  fully  and  pcrf  6ily  kcrpe 
 thecomnundemcntsofGod  foastobcciufhficd  thereby,  but  they 
 deny  not,  buc  tpat  aij  the  faithful!  according  to  t>ic  decrees  and 
 meafureofgracerecciued.doeiuai-ncafutck'.'epeGodscomMian- 
 dcnicnrs,aud  asgiaceisincreafcd,fo  they  increalem  the  ktcping 
 ofthe  commap.dcm:rnts,  and  that  this  grace  rhajl  yet  further  renew 
 andfand^ific  thenij  inluch  forr^  as  that  m  the  end  coiiUition  &  fio 
 
 bcciiig 
 
2'82  oftheCeminetyofSduation. 
 
 bccing  wholly  abolirhcd  for «uer,  they fhall  be  fullie  conformed  t» 
 that  image  of  righteoufnefie  that  God  hath  defcribcdin  the  lawc. 
 Bucofthis  hccreafter.  Inthemeanctiraewecfceby  that  that  M, 
 Bipjop  hath  told  vs  of  faith,  that  the  Church  of  Rome  indeed  tea- 
 cheth  HO  other  faith  bi4t  the  fame  that  diucls  haue.  Which  becing 
 obiecled  by  M.  Perl^iniy  hec  laboureth  to  dcarc,  but  faith  nothing 
 to  fcruc  the  turne,  but  by  ouerthrowing  that  which  he  buildeth  o- , 
 therwhere.  lie(mhy  that  the  diueis  kttovpe  all  to  Iv  truexvhichweebe- 
 leeHCj  Ifutyet  do  want  a  ttecejfarie  condition  offatth,  which  is  a  godly  dr 
 deHoutfHbmiJfionpftbe'trvnderfiandingtothc  obedience  of  faith  ^  and 
 fo  haue  no  faith  tofpeakf  properly.  But  i  ^ godly  and  deuoutfubmiffion  of 
 the  vnderfiandin^  to  the  obedience  of  fait  h^  be  a  necejjarie  condition  of 
 faith,  as  hce  tellcth  vs  hecre,  (6  as  that  which  is  called  faith  with* 
 outthis  is  not  proper li e  fo  called,  how.  then  ftandeth  ic  which  cl(c- 
 where  he  deterraincth,that  faith  trulie  and  properly  fo  calicd,may 
 be  without  charity  and  goodworkj  ?  For  \NhatgodlineJfe,  whatdeftott- 
 en,  vihatfubmifsion  or  obedience  can  there  be  where  cbaritie  is  not  ? 
 Godlinejfe  y  deuotton ,  fubmifsion^  obedience,  what  are  they  but^W 
 workesf  Ifthcn  faith  properly  fo  called,  cannot  bee  without  thcic, 
 then  itisttuc  which  wee  fay,  that  true  faith  can  neucr  bee  without 
 charitie  and  good  workis.  But  thatheedenieihin  the  other  place, 
 and  with  common  confent  they  all  denie  it.  Therefore  he  muft  de- 
 nicthat  which  hcere  he  hi mfcU'e  faith,  thut godly  and  demutfubptjji' 
 on  of  the  vnderfianding  to  the  obedience  of  faith,  is  a  necejjary  conditio 
 of  faith  proper  ly  fo  called, iind  fo,as  yet  there  is  no  exception  but  that 
 their  faith  is  the  fame  with  the  diuels  faith.  But  taking  this  which 
 hefaith,  which  indeed  is  true,  though  he  by  nomeanesmurt  ftand 
 to  it,  i\\ztgodfyanddeuoHtjt4bmifsio»y  ^c.  is  a  necejfary  condition  of 
 true  faith,  yet  becaufc  it  is  but  a  condition  adioincd,  and  not  the 
 verie  nature  of  faith  itfelfc,  furely  vnlcflc  hee  dcfcribc  faith  in  other 
 fort  then  hee  doth,  hee  anfwereth  yet  nothing  as  touching  the  very 
 a6l  of  faith,  but  that  the  faith  of  diuels  is  all  one  with  their  faith. 
 His  other  exception  is,  that  thedmels  trftifinotinGodforSaluation, 
 nor  indeauoHr  any  manner  of  rvay  toobtaine  it  as  Chrijiians  d$»  Which 
 iseucnasvaineastheformerwas,  becaufe  hce  anfwereth  nothing 
 toputdiflFerence  as  touching  faith  itfelfc,  he  himfelfeftill  denying 
 that  truji  m  Goiforamans  orvne  Sal^ation^\%  any  part  of  faith.  But 
 he  ftiould  hauc  anfwcred  dircdly  to  the  point,  what  there  is  in  the 
 
 very 
 
of  the  Certainty  ofSdlmtion.  28^ 
 
 vfry  nature  of  faith  it  fclfsjWhcieby  chcir  faith  istobecdiftingui- 
 fhed  horn  the  faith  of  diucis,  whcrcofhejs  notable  to  gjucvs  any 
 ccrtaineanfwcr.  And  to  be  fliort,  all  that  hcc  hath  here faid  is  but 
 framed  hor  a  iTicvv.tofcrue  for  prcfcntfbiftjbccaufe  hccdarcch  not 
 deny  but  chat  there  hath  bin  and  arc  many  dcfperate  rakehcls  (yea 
 ot'their  Popes  and  Cardinal  there  haue  not  wanrcdruch)in  whom 
 there  is  no  q^odly  or  deuont  fahmijfionofvnderjiandingto  theolftdt~ 
 ence  offatih,netrti(imGodforSalu.!itton,  mstndeattour  toohtatnett^ 
 whoycthauc nad their  Cathohkcfaithjto bclecue that Chrift  hath 
 dicd,and  rifcn  againe,and  chat  by  his  bloud  there  is  forgiueneflc  of 
 finncs,though  not  for  thcm,yet  for  them  that  repcnr:fo  that  in  that 
 which  he  faith  hithcrto,there  is  nothing  at  all  whereby  to  put  dif- 
 ference betwixt  thcirfaith&thcdiuelsfaith,and  hereafter  uc  (hall 
 fee,  that  he  IS  able  to  fay  no  more  then  here  he  hath  faid. 
 
 4,    W.  Bishop. 
 
 ^VcxVmitnhisfir^  exception grawtts:  That  commonly  men  do  pag.j^.. 
 not  belecue  their  Saiuarion,  as  infallibly  as  ihey  doe  the  articles  of 
 the  faith(^rf/ii/rA^if  jfomefpeciall  men  do. 
 
 whereof  I  tnferre  by  his  orvne  confejfiortythat  onr  particular  Salud" 
 tion  is  not  to  be  beleeuedbj/fanh,  fnrrthatfoeuerwe  beteeue  by  faith,  is 
 as  infallible  as  thexvordofGod.xvhtchaffurethvs  oftt.Thenifthecom. 
 ptoH  fort  oj  the  fatthfulldonet  beleeue  tbetr  %aluation^to  be  as  infallible 
 as  the  articles  of  our  Creed  jea  as  Gods  owneword^they  are  not  by  faith 
 a^Hredofit.Nowthatfomeffeciadgoodtnen^eitherby  reuelation  from 
 God,  or  by  long  exerctfe  of  a  virtuous  lift  ^  haue  agreat  Certaintie  of 
 their  Saluation,  we  wtUtnglj  confejje  ibut  that  Cert aintte  doth  rather 
 belong  to awell grounded ho^e,  then  toanordtnariefatth, 
 
 R.  Abbot. 
 
 M.  Perkins  rightly  faith ,  that  the  Scriptures  in  this  matter  of 
 faith  &  a(Iutancc,do  dire(5i  vs  the  duty  of  faith, what  it  ovight  to  do, 
 and  what  wc  are  to  pray  and  labour  for,  though  we  do  not  all  and 
 alwaiesattainc  vntoic.  Secondly,  t6at  though  commonly  men  do 
 not  with  the  like  afluranr e  bclecue  their  owne  Saluation,  as  they 
 do  the  do6liine  of  faith  cxprclfcd  in  the  articles  of  the  Creed ,  yet 
 
 T  that 
 
284  OfiheCerUmtkofSAlmtm^ 
 
 th^tfomefpeciallmcn  dofb,  as  did  Abraham,  and  the  PropKetn 
 and  A poft!cs,an'd  martyrs  ofGod  in  all  ages^  who  without  doub- 
 ting laicddowne  their  liucs  for  the  tertimony  of  God,  and  for  the 
 name  ofChrift,a(ruring  rhcmfclues  to  rcceiuc  a  better  rcfurrcdio. 
 And  fo  wc  make  no  qucftion,but  that  by  the  fame  fpirit  that  certi- 
 fied thcm.many  faithfullalfo  now  do  rccciue  the  like  certificate  of 
 ctcrnallbliflc,  andarc  thereby  ready  ifoccafion  feme  to  doe  the 
 fame  that  they  hauc  donc.Now  becaufe  he  faith  that  commmljmtn 
 do  not  fo  infallibly  bclecuc  the  r  owne  faluation ,  though  (omcfpe^ 
 eiallmcndo, hereof i  faith  M  Billiop,  /  /«//>'rr^  his  ovane  cmfelfion^ 
 that  oHr particuUr SaluAthft is  rtottobe  heleeuedby  fatth.  Bui  of  his 
 confcfflan  folio wcth  no  fuch  illation.  For  he  cannot  conclude,  that 
 therforeour  own  Saluationis  not  infallibly  to  be  bckcacdby  faitb 
 becaufe  men  do  not  comonly  fo  bdecue  it,but  rather  that  is  is  fo  to 
 bebclecued  by  faith,bccaufefomcfpcciall  men  dobelccucitrOjfor 
 that  in  thofe  fpeciall  men  is  example  to  the  reft,  what  they  ought  to 
 aUxX\6.        ferine  vnto.But  faith  M.St(hep.  ivhatfoener  ne  beUcue  by  faith,  is  as 
 iCap.  15.J8.      infallible  4S  tbewordof  Godthat  affftreth  vs  of  it.  And  we  pranc  that 
 «iibia.vcr.i8,     Kisasinfalhble  iniirelte.bufnot  alwaics  lomourappreri^nfiGnsc 
 f  £"«  f  %     feeling  And  if  he  will  fay  that  it  is  al  waies  as  infailtble  to  vs  and  cur 
 i^«^«7i«»iJ>f.  vndcrrtandingandconfcicncc,hefpeakcc!ivcryfalflyand  abford- 
 }oMf>Sr.lT'^'^^  :  for  there  arcdiuersdcgreebof  faith, '//«/«?  /»//^,  ''great  faith, 
 cretUtim  quid  iji-  ^  fullajjurance  of  faith,  cuen  as  a  wcakccie  and  a  ftrong  q\c.  And 
 uAi^^li^&c'.  3S  aweake  eie  feethbnt  wcalciy  and  vnperfci^ly,  and  a  rtrdng  cic 
 €rtiiitur  Mttm    fccth  ilrongly  and  more  fully  difcerneth  the  thing  fecne,  fo  a  littU 
 %7Jii'J!:Tcer.  fi^^^^ bcleeueth faintly,  though  txuly, greater /^r/ij^belecucth more 
 ticii  nigrum  tjjlt  ^tiMdi9i\y\ft4ll affurance  of  faith  ^beleeueth  vndet  hope  euen  againft 
 tixfjfetr^ent'  -&o^<r.Thedifciplcs  of  Cbrm  faid  vnto  him/  JVc  heleeue  &  know  that 
 hicqutenimeum  thsHart  Chrifi' the  Some  of  the  liutng  G6d^\\\<:\\  in  it  fdfe  was  In- 
 ^mcreUbZlpd  fallibly  truc,and  yet  they  did  not  fo  infallibly  apprehend  it^but  that 
 cumin  iUo^  [am  thjs  fgith  vvas  fooncfhakcnrand  becaufc  ihey  did  not  yet  infallibly  j 
 ^xSJien«/[ae  belecuc  it,  our  Sauiourtelleth  them,  that  therefore  he  forewarned 
 tutu  quandn  lUu  f|,gn,  of  his  death  &  refurre(i"tion,thai  ^when  it  was  cowe  to  pajfe  they 
 plrua&cummo.  wigh  beUcHC ^'Ci^vcs.tX^  asS.AufitneCakU,  s  that  he  was  ChrifltheSen 
 '*^T'£'^ *^   ^f^^^ Aw»/  God.fVhtchj^s  he  Siddcih^thejfjhohld not beleeue not  mth a 
 &mua,      '    tterv  faith,  but  with  a  faith  $»creafed,  whichwas /^Mailed  itthisdeaib, 
 hut  repaired  m  bis  refurreElion.  For  they  vfiere  not  without  this  faith 
 kefori'3  that  he  fPas  ths  S9n*>e  ofG^JMt  whtn  it  cam^  topajfe  which  he 
 
 fort' 
 
OftheCertmtte  ofSaluathn.  2%^ 
 
 foretold^  that  faith  which  when  he  f pake  vnte  them  wtu  Itttkandfmall^ 
 andwhett  he  dttd  in  a  manK  er  noMe,  both  rewued  and  increajed.  Ic  was 
 faith ihat  made''  /'tf/^rvponChrids  word  to  ftcp  into  the  fcacogo  ^ 
 loChrift  vpon  the  waters,  bclceuing  that  he  fliouW  be  iafcjbiit  yet      **'^* " 
 ficbelccued  it  notiiifdllibly,&thehintne(reofliisfaitli  made  him 
 begin  to  finkjfo  that  being  vehemently  afraid,  hcc  cried  ouc  vnto 
 Chrid  for  \\c\pS^y\r\oMaflerJaueme,  Therfore  our  fauior  faith  to 
 him,'  0  thou  of iittle faith, wherefore  didfi  thoH  douhilw  which  fort;  vtrCjf. 
 when  another  time  the  difciplcswercafiaij.byreafonofa  tempcft 
 vpon  the  fea,&  awaked  him  being  afleepe,  faying  vnto  him, »Af:«-'Ctp.8.« J, 
 fierfaue  vswefertpj^he  anfwercd  tUcm.fVh^  areyefearefuUoje  cflit^ 
 ^Ufaithi'm  both  thefc  places  llicv/ing  lUat /it  t/efatth,  fuch  as  now 
 the  faith  of  the  ApoftlestncnifcIucswaSjdoth  not  make  a  man  fo 
 infallibly  to  belceuc,as  that  he  is  thcrby  wholy  voided  of  feare  and 
 doubr;  yet  Oicweth  it  fclfe  to  be  true  faith,in  that  the  fame  fcare  & 
 doubt  mjketh  him  alwaics  to  run  to  Chrift.as  expe6ling  fuccour  & 
 strength  in  hm.Suchjs  the  faith  vvhcrby  the  common  fort  of  faith- 
 ful men  do  belctuc  their  own  particular  Saluation,  truely  and  effe- 
 ctually to  the  comfort  ofthcir  foulcs,yet  not  Co  fully  and  infallibly, 
 as  to  be  altogrtlier  freed  from  feare  and  doubt.For  it  is  to  be  obfcr- 
 ucd,which  was  intimated  before,  that  mattersof  faith  concerning) 
 our  own  Saluation,doe  confid  partly  in  principles  deliucred  by  the  J 
 word  ofGod,&  partly  inconclufions  thence  deriued  to  ourfelijes. 
 Now  albeit  faith  fomctimes  do  waucr  and  dagger,  as  touching  the 
 vciy  principles  thcmfclues  and  immediate  wordsofGod,yetbc- 
 caulc  the  truth  &  certainty  thereof  is  more  eafily  and  better  con- 
 ceiucd,  they  are  for  the  mod  part  more  familiarly  &  readily  bclee- 
 ued.  But  theconclufions,  bccaufc  of  ihemfelues  they  are  vnkno  wn 
 andhaucthcir  lightonelyfrcm  theprinciplcs^arenot  fo  firmly  ap- 
 prehended as  the  principles  themfelucs,u  hild  doubts  haplymay  be 
 cad,lead  there  be  any  errour  committed  in  the  application  and  vfc  /^ 
 thereof  It  is  a  principle  deliuered  tbrafluranceof  Saluation;'^*- '  Aasi<f.p, 
 ieetteift  the  Lord  [ifm  Chrifl  and  thou  (halt  be  faued.  Hcercupon  the 
 faithful  man  infcrrcth  to  himfelf.I  belecuc  in  the  Lord  Icfus  Chrid, 
 therefore  I  diall  bee  fiucd. In  this  cither  confufcly  orcxprcflyin- 
 ferred,hecomfortethhimfelf,&rcioiccthin  God,&  mhopeherc-, 
 ofcheercfullyfetucthGodjCallcihvpon  his  name,& in  patience  cx- 
 pe^cththereucalingcfhisSaluation.Andyecfometimcsitfallcth 
 
 T  2  oivt 
 
2  8^  of  the  Certmty  tfSaluatm, 
 
 out  that  he  queftioneth  his  faith,  and  not  feeing  fuch  cffe(5l  there- 
 ofas  he  fuppofcth  there  ought  to  be,  maketh  doubt  leaft  haply  he 
 be  deceiued,  and  though  the  principle  be  true  by  which  he  firft 
 bclceued,  yet  is  leiouslcaft  hehauemifappHed  it  to  himfelfc. Thus 
 fomtimes  by  other  temptations  true  fairhisalTauIcedand  greatly 
 fliaken,  (o  that  he  that  greatly  rcioyced  in  the  Saluation  of  the 
 Lord,  by  hafty  cogitations  is  oucr  taken  and  brought  to  Gy  as  D<2- 
 fiidin  that  cafe  did,""  /<«w  eaji  cut  oft  he  (tght  ofthme  eies.  This  W3s 
 the  manner  of  theApoftles  faith  at  firft,  and  this  manner  of  faith 
 arid  airurancc  do  we  teach,  and  do  teach  men  to  pray  with  the  A- 
 j)oi\\cs,"  Lordiacreafi  of/r  fatthy  that  from  weakncffe  of  faith  and 
 (lender  aflurancc,  we  may  grow  to  flrengthof  fairh  and  full  affu- 
 ranee,  astheApolUcsdid.In  the  mesne  while  therefore  i:  is  falfe 
 andcontrary  to  the  word  of  God  which  Ad.BtJhop  faith  that  the 
 faithfuUhaMcnotby  faith  alTurancc  of  Saluation,  vnlcde  they  bc- 
 leeue  it  to  be  as  infallible  as  the  wordofGoditfelfe.  Nowforcon- 
 clufion  he  confeireth,r^4?  fame  either  by  reuelation  from  God,  or  hj 
 longexerc'tfe  ofvirtaotts  life,  haue  a  great  Certatntie  ofSa/uatiofu  ybut 
 that,  hcdilU^doth  rather  belong  to  a  wellgromdedhofe^  then  to  an  or- 
 dtnarie faith. Biii  we  anfwere  hini,that  there  is  nowelgromdedhope, 
 chut  that  which  is  grounded  vpon  ordmarte faith  and  bcleefe  of  that 
 (that  is  hoped  for.  For  hope  is  the  proper  cflped:  of  ordinary  faith, 
 and  nothing  clfe_,as  we  fhall  fee  hecrafter,buta  patient  cxpe<5t3tion 
 of  that  that  we  beleetic  (hal  bc,and  if  we  do  nor  beleeue  that  it  fhal 
 be,we  cannot  be faid  to  hope  for  it  in  that  fcnfe  wherein  the  fcrip- 
 tureteachcthhope.  Of^r<^^«^^'ff^^^^  it  is  that  the  Apofile  faith; 
 o  Being  iuHified  by  faith,  we  haue  peace  towards  God  through  lefus 
 Chriji  onr  Lord,  by  whom  we  haue  accejje  through  fatth  vnto  this  grace 
 wherein  wefiandandreioyce  vnder  the  hope  oftheglorie  ofGodjthtx^- 
 (w^k.J^  (%)  by  ftiewing,  that  to  reioyce  vnder  the  hope  ofthe  glory  of  God,  is  the 
 ^/J—  ' —  \d&z^o^2tXi ordinary  fai\h,sti\\tit\^y  wee  arc  affuredof  peace  with 
 God.  Oi ordinary  faith  S.Iohn  fpcaketh  where  hee  faith,  p  Thefe 
 f  ijohnj.!).  thingt  bans  I  writ  ten  vntoyouthat  beleeue  in  the  name  of  the  Sonne  of 
 God^thatyemaj  know  that  ye  haue  eternal!  life.  By  ordinary  faith 
 therefore  the  fajthfull  are(notvncertainly  to  hope,  but  alFuredly) 
 to  know^that  they  haue  eternall  life.  But  it  isheere  to  bee  obferued, 
 thatMaifler  Bi/hop  afRtmcth  not  onelie  of  thatCertaintie  that  i$ 
 gotten  by  long  cxctcife  of  vcrtuous  life ,  but  alfo  of  that  that 
 
 IS 
 
of  the  Certaiyith  ofSduatton.  28-7 
 
 as  hy  reneLit  ion  from  Godf  chat  it  XaiUt-xhelongeih  to  hope  then  to  ordi- 
 nArtef4ith,  writing  he  wi(i  not  what  himfelte,  bccaule  if  he  bcc  af- 
 kcd  the  qucHion,  he  will  not  deny,  butchat  whatfoeuer  Godhacii 
 rcucalcdisrobcbelecucd  by  oriijnaric faith, hcca'.i(c  he  faith  afcer- 
 wards  that  it  is  thcCathoIikcfaith^that  is,ordinaric  faith  tobeleeue 
 aU  that  to  be  true  which  God  hath  reueaUd.  Howlocucr  the  reuelu- 
 /•/*«bccxtraordinaric,as  wc  knowe  hcintcndcthit,ycti£  isoidina- 
 ric faith bywhich  amanbclccuerh  fiich  extraordinry  rcucJation, 
 fo  as  tfiat  neither  that  aflurancc  that  ishad  by  this  cxrraordinaiy' 
 icuclation,  is  altogether  free  front  fcjires  and  doubts, (Lakin^foinc-/ 
 times  the  confidcticeofthat  Hiiich  a  tiian  hath  receiued  immtdi-^ 
 arlyfioni  the  oracle  of  Gods  owne  month,  orby  f[cci}ll  mcflc'i- 
 gets  dirc(f^^ed  from  God  for  certificntc  in  that  behalfe.  Which  is 
 to  bee  fecne  in  the  eximplesof  Abraham,  and  //Iwc  and  Dantd  and 
 o.hers,  to  whom  God  hadgiuen  fpeci.ill  proinifeof  his  protcd^ic^n 
 and  faiiour,  and  yet  vponoccafionsthcy  haue  bevvrajed  gieat  in- 
 firmitic  in  the  apprehcniion  thereof.  And  if  this  befall  to  faith  in 
 thofe  things  that  areexiraordinanly  reuealcdjmu^h  rnorc  we  may 
 allure  our  fclucsrhat  it  bctallcth  there,  where  wt  h  ue  no  other  but 
 otdinaric  reuehtion  by  the  written  word  of  God.  Therefore  on 
 cuericfiJe  A/5//^-'i'^/afl'crtionisfalfe,thattherccan  be  noafTurancc  «• 
 by  faithofcurowncSaluation,  v.ilcflc  wee  bclerueir  with  the  1  kc 
 it'.falliblc  Certainiy,as  wcdo  the  tru;h  of  the  word  of  God. 
 
 5.    VV.    B I  s  H  o  p. 
 
 ThethirdreafonfonheCatholfkes,  i<,  that  wee  are  bi^^en  to  pray 
 daily  for  the  remt(fion  of  oHrftnt^es.  But  that  were  needle  (Je^  tf  nee  we  ie 
 before  ajjured,  both  of  pardon  a>jd  Salfiation.  ^'at-  ^• 
 
 M.Pcrk;ns/«/jj'»'«'r<r/^,Firrt,th3t  vvc  pray  daily  for  the  rcmifTionof 
 new  finnescominitccd  that  djy.  Be  11  fo  ff^hat  needs  that ^tfrvevrere 
 before  ajfured  of  pardon  ?  Marricj[  fatth  hejbccmCc  cur  allurance  was  7^ 
 but  wcakeand  fm.dl,  our  praier  1$  to  increafcour  afTurancc  Good 
 Str^dojott  not  fee  hoxvyou  oue/ihyvcjour  jelfe  ?  Ifyourajjtirance  be  bn  t 
 xveaki  andjma.  II,  tt  U  not  t  he  ajfitrance  of-  fatt  hyXvhich  is  as  great  ^at-d  ,cs 
 Jlrong^as  the  truth  of  God. 
 
 yVeegiue  God  ihanl^j  for  thofe  gifts  irhich  vceehatiereceitt  dat  his 
 boHnttfHllha»4^,  (-r  defre  htm  to mcreafe^cr  conttnuethem  tfihry  w^y 
 bit  loft.  But  to  pray  to  God  to  giuevs  thofe  things  wee  are  ajfhred  of  by 
 
 T  I  f^'ih, 
 
iZt  of  the  Certainty  ofSAtuAtlm. 
 
 fait  h^lsAi  ^oniAnifrmoUus^  at  to  pray  htm  to  mak^e  Chrifi  oHr  Lord  to 
 Ite  hisfonne ,  or  that  there  may  be  life  euer lading  to  his  Satmt  in  he/t'. 
 uen,  of  which  they  are  in  fall  and  aptred  poff'ejfion ,  Andfo  thefe  three 
 jirgnmentshylA  pcrkimprofomdedhereforvt,  are  very  fttbfiamiall 
 a^dfu^eient,  toaffureeuerygoodChrt^ian,  thxt  he  may  TiveU  hope  for 
 SaUatton  doing  hts  dmie^  but  may  not  without  great  prefamptton^af-^ 
 [tire  kirn  by  faith  of  it, 
 
 R.  Abbot. 
 
 The  comfort  of  che  faichfuli  mans  parcr,  is  the  famr  atfurancc 
 that  Dau'dhidy*  fVhen  I  callvpon  the  Lord,  hee  wtilheare mee,  it  be- 
 tPrai.4.  J..         ing  a  promife  of  God  to  his  people,  b  Calivponme^and  IvptU  heart 
 b  JO.  1 5.  fij^g.  jp,  which  (brt  our  Sauiour  Chrifi  giucrb  s^  incouragcmcnt  to 
 
 lohn  pray.^^ying,  *  fVhatfoeneryeaske  in  my  name,  that  tvilI/do,that  the 
 
 d1.J0hni.14,    F<ither  may  he  glortfiedin  the  Sonne.  Therefore  S.Iohnh'vM^^Thuis 
 the  ajfurance  i  hat  we  haue  of  him, that  w6atfoener  we  as^e  according  to 
 his  roiR  he  hearethvs ^andtfrve  know  that  he  heareth  vs^  we  k»ow  that 
 we  haue  the  petitions  that  wee  asks  of  him.  Being  therefore  bidden 
 to  pray  for  the  forgiueneflc  of  finncs,  and  hauing  the  promife  of 
 c icrf m,3 1.  J4,    GodT*^ wtllbe  mercifMllvnto  them,  aidthei»-  jimey  and  itri^nitiey ml 
 I  remember  no  more  t  we  belccuc  and  by  faith  ftaod  afTured  ,    that 
 when  wc  do  pray  to  haue  our  finncs  fc rgiucn  v$,  God  heareth  vs 
 and  giuethvs  pardon  and  fcrgiucncflc  thereof.  We  doe  notihrn 
 tcschatrandon  the  aflliranceofthc  forgiucncfTcofllnnes,  but  in 
 fuch  tenure acd  forme 3s  we  arc  dire(5lcd  by  the  word  ofGod,ac- 
 corcfingtov\hich  S.  y^*/?/«<ffai:hof  himfclFe,  ^By  the  grace  of  Gcd 
 fM%uJi.co>ii:in.  1 4m  freed  J  k.now^  th.it  I  enter  not  into  temtatian^  and  that  lam  heard 
 ^r^-^i gratia  f^y:"l  ^'fh  myfc/Iowef,  Forgitte  vs  mr  trefp.'.jfes.  ifor  this  there- 
 hbtTor,vi  fcio,ne  forc,rbat  is,  ^  for  forginenejfe  of  fnnes,  fhalleuery  one  that  if  godly ^ 
 He,&t^t<jue  vt    'auh  \J:km6yHake  his  prater  vnto  thee  tn  a  time  when  then  matfl  te 
 txiitdiarcrm  CO.  ^ound,  fo  bclng  ailured  that  in  the  great  water  floudt they  Pya// not 
 ttnt,  Dimit:tno.come  ntgh  him.   Our  faith  then  aflurcih  vs  not  of  forgiucneflc  of 
 ^%t''  6         finncs  without  praier,  but  that  God  forgiueth  vs  when  we  pray; 
 hAngttfi.inVfaiio  that  his  obie(5lion  being  framed  to  our  do(5^fine  arighr,  is  as  if 
 li.?To'hic:pr»ip-  hcflionldfay  ,  Seeino  faith  afiurcth  vs  of  forgiufncfTe  of  fi[)ne» 
 TM!7t.  wncnwecraucirorhimby  prayer,  what  need  wee  pray  f  Which 
 
 was  one  of  ^r/j;7.'rx  drunken  reafohs,  whereby  hee  would  hauc 
 laicd.  an  abfurdicic  vpon  our  Church,  being  biiup-lfc  an  abfurd 
 
 blin-d' 
 
: 
 
 of  the  CfrtAtnty  ofsuluAlion,  2  S  9 
 
 iliMd'aJiniii^  and  not  vndcrrtarding  whotwecfay.  Bui  to  make 
 the  matretniorc  plaice,  itistobccnotcd^that  in  three  nl^ccls  we 
 continue  daily  toaskcof Godfori?,iucncsof finncs,  of which/i/. 
 /'^ri^i;7xharh  noted  cao.  Fj;rt,as  S.  Anjltnt  \^\t\\y' beCAuftvct  JLm^j  t^^y^^fu^^^^ 
 commit  ojfence^wce  haue  ntedc  daily  to  crane  fdrdon.  B  Jt  what  needs  <tA'/:^«w:  «.  j, 
 tijat  fiith  M.  Bi(ho^,  if  wee  were  before  aflured  of  pardon  ?   1  hauc  ^tfl'lil'lpell''^ 
 anfwcrcd  him,  that  our  aHuraKebcfoie  hand  and  alwaiei  is,  ihat-'AM'^*"''** 
 ourptaicrobtninethii  at  Gods  handi.  Therefore  vvcepr3y,3!idby*"'"'*'"''^'* 
 faith  doc  reft  alTurcd.thntviuIoubtlywc  liaucthat  for  whiciiwcc 
 pray.  Secondly,  wc  pray  for  forgiuencfic,  not  for  that  wchauc  no 
 i  (Turancc  thfrcof,  but  for  that  wee  dcfic  greater  alRirance  and 
 more  comfortabl*;  feeling  of  it,   that  as  forgiueMcHc  with  God  :s 
 full  and  perfe(fVj  fo  the  fame  may  accordingly  bee  fca'cd  in  our 
 hearts.    Our  faith  being  wcalcegiucth  but  wccke  allurance  ,  and 
 therefore  wcbtfgoc  of  God  that  our  hearts  may  be  enlarged,  that 
 k  the  te/itmon^  of  the  fpirit  WAy  more  freely  found   vnto  vs  ,  Tiy  VBtrHtrlim 
 fmnts  arefer^men  thee.  Now  here  faith  A-f.Bi[hop :  Good  Str.dojou  \'r^^"rL^'^' 
 not  fee  koTvyofiOHerthrorvyoHrfelfe?  And  why  [o't'cxCoothifyom  (if 
 furance  he  {'Ht  we.ike  &  fmalltt  ii  not  the  affurance  offtith^nhich  iJ  as 
 great  and^rong  as  the  truth  ofdd.  Buc  good  Sir,  wc  haue  already 
 fhcwcd  yoi),  that  tiiercin  you  tell  via  fenlcjfleand  vnlikely  talc. 
 Thctruch  ofGod  isaUvaiesaiike,  not  fubieil  to  ahcrat;on,  ncuer 
 incrcafcd  ordiminifhedjbutourfaithis  greater  and  leirc/omctimcs 
 hath  a  full  andfometimcsa  wane,  and  to  vs  the  truth  of  G<  disac- 
 cording to  our  faithjand  according  to  our  apprchcnfion  and  feeling 
 of  it.    Wherein  we  arc  variable  an  '  duci  s,  eucn  after  the  n;annei  ,  ^.^,^^^,  ^^^ 
 of  f^/m  fait  h,of  whom  4S'.y^«/?i»<f  faith  :  ^  Peter  wm  the  pattertse  ofvo.n.f^.ii. 
 vs  alt\fom<!ttme.t  he  hleeneth,fometimes  he  x*aMereth\  one  while  ^i^  l^Zl' .j:!nJ^^e' 
 con^e(]eth[hrtft  to  be  immortal/, an  other  nhile  he  i^afratdUft  Chrtft  ra  firurj  vcjlra, 
 pjoulddte.  The  poorediHrcfTed  man  faith  in  ti-.c  Gofpcl,  "^  l^ordl'I'^^'/^f,^'^ 
 heUene^  helpemjvnbeltefe.  '  Hefai'h,  ibelceue-j  therefore  there ij>">'nri.iiem<o^ 
 /41V6,  faith  Aufhnc:  htlpemy  vnheliefe ,  faith  hee  ;  therefore  there  is  ^'"^'^J^IH^^ 
 noi  y  et  full  and  f  erf eSl  faith, \i\\\t\c  be  true  faith,  and  ytl  with  faith  ™  Mar.?. 
 a  rc(rainder  o:  vnbclicfr,  then  che    aflurance  of  faith  cannot  bcc  \f,h'iy,.'n,[tr.^6 
 faidiobcasprcatandrtronc  as  the  iruch    of  God  ;  yea  the  vn-  crr'iunp,ji,<fg0 
 truth  hccreoMs  io  palpable  and  grolic   ,    and   rontrary   to  thc,^,„,^,^/,t,. 
 commoncxpcri-nceot'allbclccucrs,  astbatwe  may  iuilly  mar- '•""•""•;''/• 
 ucli  at  the  vvilfud  abfurduic  of  this  man  in  the  allcruon  of  it. 
 
 T4  The 
 
290  of  the  Certainty  ofSduMion, 
 
 The  third  rcafon  of  our  praying  continually  fcrforgiuencflTc  of 
 
 finnc«,  is  for  the  obtaining  of  the  fruit  &  cfFed  thereof.  For  fo  long 
 oi.Cor.j.7.      as  v^t'^rvatkehy  faith  andmt  hji  ftght^\Nt  ftiipray  for  the  fig  he  of  that 
 
 astouching  uhichwe  haucnowbutthecomforcot  faith  &  hope. 
 
 We  bdecuc  th.ir  we  arc  redeemed  both  in  body  and  foule,  yet  Qill 
 pRom.J.ij.  wc  V  p(fh  tn  our  felnestvoaitiug  for  the  adoption  euen  the  redemption  of 
 .  our  bodies,  'i  lo^  that  thou  art  redeemed,  faith  Audinc^  iiftt  not  yet  in 
 
 PiaLi'/.G.itdete  reall  efftB  ;  in  hope, or  as  touchifighope^be  without  all  ^onbt.  ifthou 
 W«wtT'?l  ^'^^^  *^^^  noxvgrone  in  hope.thoufhalt  not  attainete  the  realleffeElJh\}S 
 fecurusefio.  Etc-  then  bv  praicfwc  fighand  groane  for  our  redemption,  who  yet  by 
 mmfimngem'     faith  bclecuc  that  alf.cadywc  are  redeemed.  So  therefore  aJbcit  wee 
 
 ueni  tn  jpt,  tion  ,'  , 
 
 ftruemes  aJ  rem.  bclccfic  that  GoQ  hath  forgiiif  H  vs  cut  linncSjVct  ihll  wee  pi  ay  for 
 forgiuencffeoffinnes,  that  that  may  appeare  to  vs  which  we  now, 
 ,  bcieceue.  The  Prophet  Z)4«/^  giucth  vsto  vndcrftandj  that  'for- 
 
 j^iMCH^Jfeoffinnesisbltffe  and  happtnefje^  and  therefore  a  frccdome 
 from  all  mifcry  and  furrow.  WcftiUliuein  mifery  and  forrow^and 
 fcemc  wholly  ftrangerstoall  title  of  blilTefuliftatc.   Therefore  be- 
 ing fiill  incafcasifourfinnes  were  notforgiucn  vs,ue  ililpray  for 
 forgiucneflTeoffinnes,  thzt  m  we  haue  heard fovfe  maj fee ,  and  by 
 effeds  may  difcernc  and  enioy  the  fame  forgiucnelTe.  But  here  Af, 
 Eifhop  telleth  vs,that  to  pray  to  God  togiue  vs  thofe  things  we  are  ajfu- 
 red  of  by  faith^  u  ai  fond  andfrmolous^  at  to  pray  him  to  make  Chri^ 
 PUT  Lord  to  be  hi^  Sonne ^  or  that  there  may  bee  Itfe  euerlafiwg  to  hU 
 Saints  in  heatien, of  which  they  are  in  f nil  andaffnred  pejfeffton.  Which 
 is  fo  fond  and  fritiolous  a  fpeech,  as  that  well  wee  may  pcrfwade 
 our  felues  that «  neucr  came  from  any  wife  man.  For  matters  of 
 faith  arc  of  diuers  forts.  Some  are  already  fully  adcd  and  d^e,and 
 thofe  wconely  beleeue^wedoenotpray  fcrthem,  as  the  creation 
 of  the  world,  the  birth,  and  death,  and  re  furrc*5tion  of  Chrift,  and 
 1 .  \  other  fuch  like.   Othcrjomearc  belccued,  as  dcfigned  and  pro- 
 nounced by  God,  Eutnot  yet  fully  a6lcd  and  tftcfted  to  vs,  which 
 we  fo  belccuc,as  that  ftill  wc  pray  for  them  till  th«y  bee  cfte(5lcd, 
 S^jw!:**' **  pf^'cr  being  nothing  elfe  but  ^  thejlreame  or rifter  offatth,Sc  an  ifluc 
 o/icnJitfidem     of  thc  dcfifc  of  that  which  joyfully  wc  bclecuc.   A  notable  exam  - 
 ttZtifeirl^  pic  whereofwefeeinD4«^,  who  when  God  had  lent  Nathan  to 
 rtuumvbic^put  him,to  ccftifichim  that  he  would  ftablifh  the  kingdom  for  eucr  in 
 4f/«/<Mfw.     1^  jj  j^Q^j-^  g^  porterity,albeit  he  beleeucd  &  ioy  fully  accepted  the  ti- 
 dings hercor,yct  forbcarcdi  not  thcrforc  to  pray  that  it  might  bcfo 
 
 t  IsttiVf 
 
 >^H- 
 
of  the  Certainty  cfSaluatidft.  2^1 
 
 xNcw therefore,  faith  hc^confirmeforeHtr the rv0rd that  than  haftfpff^ 
 IfenconcerKtHgthyferu/fntandhi^houfe^AMcldoai  thoyhajlfaid.    For 
 thou O  Lordofhojishajf  reutaledvnto  ihyfernantjajingj  tvilUui/d  *  * ^"'"••J. 
 thee  an  houje  ;  therefore  hath  thy  fernant  beene  bold  topr^y  this  praier 
 vnto  thee     I  here  fore  »ovv  let  tt  pleafe  theete  hleffe  the  houf  of  thy  fer~ 
 na»t^  that  it  may  continne  for  efter  before  ihee  ;  for  thou  0  Lord  God 
 haji  fpoKcntt.  V\  here  wcc  plaindy  fcchini  piiiying  viuo  Gt)d,thnc 
 that  miglir  hcc,  whereof  bee  was  aflu'  cd  by  faiih,  vpcn  ihc  promifc 
 of  God  that  fo  it  flioiild  brr,  and  not  oncly  lo,  but  did  therefore 
 pray.bccaiifc  God  had  rcuealcd  vnto  him  that  it  (lould  be  fo.  And 
 doe  wcc  not  thinkc  that  Z)«iW  beleeucd  the  wordlpokcn  to  liim 
 from  God  by  the  fatne  Prophet,  when  hcc  had  adrronifncd  him  of 
 hisgricuoui  trefpjfle,  and  he  repented,  "  I'heLord  hath  tal^natpay  '  isam.it.ij.  ^ 
 //?7/r««^;  andyctafterwardshcc  praicth,"  H^we mercy  vponrxe,  O  *      '*'*'* 
 God^  after  thy  great  gondne^e,  according  to  the  multitude  of  thy  mer' 
 ctes doe a^t-y  m:*te  offenees.    Our  Sainour  Chnrt  beiecuedjihat  his 
 ' Pjeepep>^iineuerpertPj^di[\6inc:c\\>Tci\-\An\\zVii\^^^  would  kccpc    ,  .        ,  ^ 
 them,  and  none  Hiould  take  theni  out  of  his  hands,  and  yet  hcc        "        i 
 praiech,  "^  Ho/y  father  ksepe  them  in  thy  name,  euc»  them  whomtbou  «Cap.i7tiJ( 
 k^fl giuenmee.  Hcc  wasalfurcd  by  f'aitlithac  God  '.vould  dcliucr 
 him  from  death,  *  that  hee  rvouldnot  leaue  hisfohletn  hell^norfnffer  •  ?c»\.if.\o.7rf 
 hii  holy  one  to  fee  corruptfon;  yd  "in  the  dates  of  hufiir/hdtd  offer  vp  ^^'^-iJ-  i 
 fupplications  withflrong  crytng  and  teares  to  htm  that  ivm  able  la  faue 
 himfromdeathj  andrvoialfo  heardtn  that  which  hee  feared.  Hec  uas 
 ailurcd  by  faith  that  God  would  glorifichim;yct  hcpraicth;*  A'tfw  «Ioh.i7.y./ 
 glortfie  me  O  Fatherrvtththitte  orvne  felfe.  ThcApoftlc  S.  FaulwiS 
 aflijrcd  by  faith,  that  ^  the  Lordwottld  deliuer  him  from  eucry  euiU  *  i.rim.^ii.  ^ 
 works,*'^dpreferue him  vnto  hi4  heauenlykingdome  ;  yet  liec  ccafed 
 not  to  pray,  Leadevj  not  into  temptatton^  but  dehuervs  fromeutll. 
 Wtc  bclceuc  by  faith,  and  arc  afTiired  that  Chrifh  kingdomc  fhall 
 come,  yet  wcdaiUepray,  Let  thy  l^ngdome come.  Thus  therforc  al- 
 beit by  faith  in  the  promifc  ofGod,  wee  now  reft  aflgrcd  of  the  re- 
 mifHonoffinncs,  yetbecaufcitis  notyct  tcucalcd,  wcc  Hil  pray, 
 Forgiue  vs  our  trefpaffes,  th  i  wccmay  cnioy  by  reality  and  poilci- 
 fion,what  wee  bclceuc  wcc  already  hauc  in  Godsaffcdion.  Now 
 albeit  thofc  three  arguments  hitherto  bee  idle  ?n  1  vaihc  conceits, 
 yet  for  conclufion  he  commcndeth  them  forft/b/l^Hiiall and  fuffici- 
 ent,  to  affure  eneriegood  Chnfiian  that  hee  xvellmay  hope  for  Saluation 
 
 domg 
 
2'92'  .   ofthcCertAtntyofSdu^tm, 
 
 doing  his  Am'te^hm  tnaynat  withom great  frefn^ifttan  ajfure  him^fit 
 bjfAtth.  Bjcithathbecncalreadie  (hewed,  thn  dowg of antie aa 
 yccldvs  neither  fnith  nor  hope  truely  fo  called,  bccaulc  weecorae 
 
 9  H»>f8«./»  E/i. 
 I  l^ap.S^.Si  CO 
 \  Lfideremui  meriu  ,,^.,    „.         ,  ,    „      ,   ,...- ,..  . 
 
 /  e/I  ^^  '^"'^"  "  Mcording'to his mersit,  Hcc  would  haue  it  to  depend  vpon  his  p^*- 
 t^.'igupn?Ca(.  mtfe^wd  his  oath,  s  that  by  two  immutable  things  wherein  it  was  im* 
 mentTJfirZfed'  P^IP^^^  f^-1^  GsdfheMld  Ue,  Wee  might  hauc  ftrong  con[olatto»,  which 
 :fecmdHmiUiui  can  bc  but  very  weake,  yea  none  at  all,  folonoas  wee  hang  it  vpon 
 vtaeftpromijfu,.  anyothcF  thing.  It  IS  therefore  a  wiclccl  prefunaptioiuo  hopefor 
 sHeb.tf  iji.  ^Saluidonby  vcrtueofourownc  doings  but  the  nrcfuinprion  that 
 erame^tJt.s.ca^.  gro^^'cth  ot tiitn^is  a  commcndablc  prcfumption.  ^'Itis  agooapre. 
 'Pr^metunde  Yftf^piion  fajt^  AmbroCe,  toprelnme,  not  vpon  thine owne war ksy  hnt 
 jeCin-ifii gratia,  vponthe grace  Of  Chrijt .  Such  a  prcfumptioii  5.  A(*Jttne  tcachech. 
 ^c^om  fr4ii^  i  fVhatfoener  thire  is  abont  thee,  or  in  thee  toprefume  of,  cafi  it  from 
 i%a:g.in?fil:is.  thee  J  and  let  God  beethj  whole  presumption  ^  or  pre  fume  wholly  vpon 
 Simcqmdcji  cir-  Qg^^  NaHicIy  in  that  fort  as  S.  zAmbrofe  tcachcth  by  occafion  of 
 it'foJTu  frafime-  V  afttas  w  Or  6$,  ^  RecetHemee  according  to  ihy  word.  '  It  were  amat' 
 re^^cea u&  ^g^.  ofmtollerMeprefumption,  faith  he,  to  fay  to  God,  Receiue  me,  but 
 $iMDeiu^c,  4hat hee aadeth the promife  ofGod,atffhee(houldfay,  Thouhajl caiS' 
 *^wJr/«P/:i*  S^^^"'  ^^P^'.i^"'*',  we  challenge  thee  vpon  thine  ownebond.  This  i<  the 
 ,j.v.i5J»to&r««-prefurtipr.ion  of  true  faith,  uhereby  wee  withdraw  our  eiesfrom 
 J;;:;£^£Xourrclucs,  and  ca(i  them  wholly  vpon  God,  alTurediy  bclecuing 
 €ere,fufcipeme,    that  wcc  fliall  rccciiic,  bccaufc  wcebelccuc  in  him  that  promifcch, 
 
 ^?:f£:;«r"l'hercfore(:?r<f...i.faith.  -  By  pre  fuming  of  grace  and  life,  thengh- 
 boceftMMtdere-  teoHS  Jing  of  that  indgement  which  aH  the  vnrighteous  are  afraid  of, 
 ^Xfg£;f ''""  Let  M.Bilhop  then  learnc,  that  there  is  a  gqdlf  prefumption  of  Sal- 
 ^tamenvms.  iiatlon  and  eccmall  life,  which  bccsufe  itcannot  arifc  of  any  luf- 
 E'?S'»J^2^!p"  •  ficiencic  of  our  workes,  muft  necciranlie  bee  grounded  vpon  faith 
 ^T4Hmptto>t:m  alone.  Wherein  nocwithftanding  faith  leceiueth  comfort  and 
 fm:Mti:XLd,-  ttrcngth  by  the  good  fruits  and  eff:(fts  of  grace,  in  the  fearc  and 
 cinmijuoi  imuftt  louc  of  God,  infaithfull  care  and  confcience  of  duty  towards  God 
 TsSr^'^r^' 3"<i  "^«n>^ccaufe  albeit  of thcmfclucs  they  cannot  be  prcfumcd  o^ 
 v-Ub.arbt:.Oc-  yctbcing  fruits  offaith,  euen  in  their  beginnings  &impcrfcdions, 
 '!^;jSwl"*'C"  tok'fiofGodt fecreteleCiionJoretokensoffutHrehap^ineffe,  fo 
 
 ty.i;4<fUcttatii  that 
 
Oftk  Certamtk  ofSduAtm,  2  ^^ 
 
 iha  t  a  m  jn  *C4l/ed  t»  God  hj/fsAre,  anifrAmtd  to  rtghttoufnes  b)  loMdo  Um  tf,fl.  1 07*. 
 frefumeth  th^t  he  ts  of  the  nnmhcr  of  them  ihatfh  Alike  blcffed,  M.Bt-  ^^'^'f,ZZ!^'** 
 fho^  is  not  acquainted  with  true  faith,  and  \  rofi  (Tcih  that  he  know-  tuftifica'.ui 
 cth  not  whether  he  haucany  ff  are  or  loue  of  God, and  therefore  no^/''''"'^'"'^'''' 
 niaruellfhatheisa  flrangcr  totliisprcfumicion,  and  dec  take  that  <■//■(• '^w^wr* 
 to  be  an  vnlawfull  prcTuniplion,  which  indeed  is  nothing  but  true  *'*''''*'^ 
 faith. 
 
 C,  VV.   B  I  s  H  0 1*. 
 
 To  theft  I  will  adiie  trvo  or  three  ethers  ^whichhl.  Perkins  after- 
 V,  ardf  frel^ to fttlne hj  his  exteptions,  as  he  tcrmes  them.  To  bis  fir/i 
 exeeptton  IhAue  anfvpered  before.  Thefecond  I  will  tut  lj(i  for  orders 
 fa^e  and  anfwer  to  the  thirdfrfl  ^vchtch  is  : 
 
 The  CathcJIiketi  fay,  we  art  indeed  to  belceiir  our  Saluation  on 
 Gods  part  ,  ^vho  is  ddirausofall  mens  Saluation,  Ycry  rich  inJ^'»''*' 
 mcrciCjand  able  tofauc  vs ,  but  our  fcarc  rifcth  in  regard  of  our 
 IcIucSjbecaufcthcpromiresofremiflion  of  fins  dcpencl  vponour 
 true  repcnr^ce:  Vnleffe  jondopemiaKce ye^jallal^erifh.Stx^  t!«c  pro- 
 mile  of  Saluatio.i ,  is  made  vpon  condition  of  keeping  God$ 
 commandcnicnts.  If  thoHvrtlt  enter  into  life  heepe  the  Comman  \,uk.\q, 
 dements,  Agxine^  No  man  fh.dl  be  crowned  ,  except  he  combat  *-^''^»' 
 ^wfuliy.  Now  we  not  knowing  whether  we  Qull  well  pcrforme 
 thefc  ihinpij  required  I  y  God  at  our  hands,  hauc  iuft  caufero 
 f.arc  Icrt  God  doe  not  on  his  part,  pcrforme  that  which  he  proini- 
 feth  vpon  fuch  conditions.  To  th^M  Vnk'insan/kerethy  That 
 for  faith  and  true  repentance,  ruciy  man  that  hath  rhcm  know- 
 eth  well  that  he  hath  them.  To  vrhich/ reply,  that  for  faith  being 
 rightly  tiiksn,  if  may  be  k>iowne  of  the  parly  that  h^th  tt^  bccaufe  it  ts 
 al ght ofthevnderftandittg.,  and fo bi-t'tiglik^ alampe,  may  bee  ea fly 
 jeene  i  btiUrue  repenta7ice  re  quires  be jtdes  faith,  both  hope  and  ch.i- 
 rttie  ,  rvhich  are  feated  tft  the  darkj  corner  J  of  the  \r  ill,  and  car  not 
 by  faith  be  fecne  in  themfclnei'^  hut  are  kfo\fie  bj  thdr  ffft^ts  : 
 tvhtch  bei>ig  alfo  vnccrtatMe ,  doe  make  bt*t  coKie^ures  anda  vro- 
 bable  op/Mio^,  To  that  place  of  S.Paul  may  be  omttteda'here  het  [aith: 
 Pfoucyourfclue?  wlicther  youbein  faithorno.  Becaufeue accord i.Cor.ii. 
 that  It  maj  be  tried  bjvs^rvhe.her'.rihaiie  faith  or  no  :  alt  hough  I 
 knovwell^  that  San  t  V ao]i  t»crds  ca* rjf  a  farre  dt^ere  t  [ence,  Bnt 
 let  ih^tt paffe as imperttnent .  7t?//»tf /Aro/^^r.  Tfiat  wchauc  rccciucd  '•'^o'"->- 
 
 ihc 
 
194  OftheCertmtleofSaluAtm. 
 
 the  fplrit  wHiqh  \i  oRjod ,  cHat  we  miglit  know  the  things  which 
 aregiuenofGod.  fi^hat  things  the fe  are  which  thi  fpiritreucalah 
 tovsy  SPdul  teacheth  tn  thejameptace.  That  which  the  eye  hath 
 not  fcenc  nor  care  hath  heard,  &c,  God  hath  prepared  for  them, 
 that  looe  him  :  buttovs  Godhachrcucaledby  hisfpirit  i  All  thij 
 ii  true',  but  vcho  they  bethat^nlUttawe  to  that  bieJfedBanqtictbj  God 
 [oprepitredyGodonely  k»oirethy  and  by  his  fpirtt  reuealeth  it  to  very 
 few.  And  vptlljoH  IcArrte  out  of  S.  Icromc  that  awient  Do^or  the 
 iv  i.ctfHt.i<m.  g^f^p  xvfjy  .  Therefore  (faith  y^r )  it  is  put  ambiguous  and  left  vnccr- 
 _  taine,  that  while  men  arc  doubtfull  of  their  Saruation,  they  may  do 
 pcnnance  more  manhilly, and  fo  may  mouc  God  toialcc  compafli- 
 on  on  them, 
 
 R.     Abbot. 
 
 The  condition  of  repentance  is  required,  not  as  whereby  wee 
 worke  our  Saluation_,but  whereby  wc  fee  ice  it,  and  that  not  by  the 
 ^    .  keeping  of  the  commandcments,  wherein  wc  all  faiie,  but  in  Chrirt 
 
 alone  by  faith  in  him,  whence  foliowcth  a  meafure  of  keeping 
 Gods  CommandemcntSjandof  (iriuing  lawfully  vnto  him,  not  as 
 any  proper  caiifc  of  Saluation,  but  as  parts  and  tokens  and  prepa- 
 rations of  and  to  that  Saluation  which  wee  receiue  and  haue  by 
 Chrift  alone.  Now  bccre  M,  Perkins  bringcth  in  the  Popifh  Do- 
 dders, affirming  that  wee  cannot  hea^ured  that  wee  haue  true  faith 
 andrepeatance,  becaufe  wee  may  lie  in  fecret  ^»nes^andfo  want  that 
 tthich  wefuppofe  ottrfelues  to  haue.  M.  Perkins  anfwe  ret h,  that  hec 
 that  doth  truly  repent  and  beleeue,  knovveth  that  hce  dothfo.  To 
 this  Af.B /(hop  replicth,  ihzt  faith  being  rtghtly  taken ^  may  be  k»0X9»e 
 of  the  party  that  h4th  it  ^  but  ttue  repentance  tannot.  But  hovvmufl 
 weconcciucof  faith  when  it  is  r/^i&/^Mi^tf»?  Forfooch  heetclleth 
 V  s  t  h  3  r  i  c  i  s  47#g6r  ofvndcrSlandsng^  andfo  b.  ing  like  a  lampe  may  bet 
 eaftlyfeene.  But  true  faith  isnotonlya  matter  of  vnderfbnding, 
 tf  OtcumtH.in  but  a  mixcadlion  of  thc  vndctftandmgand  Will,  andconfificthnot 
 'clnfelm^Zmex  0"^'y  *"  know'ngjbut  in  fcelcing,  and  defiring,  and  embracing 
 afficiu precedes-  thc thittg  that  wcc  vndcrftand.  Therefore  0^c«wm«/ obfeiucth, 
 
 dcivecamu,       teth  *  a  fnrther  matter  proceeding  oHt  of  the  affeSiian,  So  wee  faw 
 before  thatf^r«4r<imaketh  it  to  bcfuch  as  whereby  a  man  belec 
 
 ucth 
 
of  the  CertiiMe  ofsduatton.  2  9  y 
 
 uctlilhat  his  finnes  arc  forgiucn  him  .  Which  M .  Bi(J}op  mighc 
 baucharnedalfoof/'ffrw/  one  of  their  ovvnc  Prophets,  tliou^h  a*  ^        d^ 
 more  faithful!  Prophet  then  comraonly  theirs  arc,  who  (airh,  tharl^'^*''' 
 hto  belecueutotrttjlthat  Godfor  Chnji  fake wil not tmpae  cftr/innesj^^'["['l!,^^[- 
 But  tharvvcmaykethclpiritof  giddineilc  wherewith  thisman  \%fft 'onfid^-e d  a 
 carried  v'pand  downe,hchimfcjfc  butahtrlc  before  hath  told  vs,p,^^','tT„„. 
 t\\2\. godly  anddcHOHt  fhbmtjfion  of  the  vnderfiandinq  to  the  obedievce  iuXMntum. 
 offatth,  isAMece(Jarj/corjduton  offAtth^rcferlj/  fo called  Fai'.h  then  is 
 rn)X.o\\\'^altgb{ofvnderfi4ndtfjg^h\xum^\'KiU  godlinelfe,  dcuotion, 
 and  I'ubmitfing  of  the  vndciHanding  to  the  obedience  of  faith, 
 which  bccaufcitcaniiot  bee  without  repentance,  hope  andchari- 
 tic,  itneccflarily  followcth,  that  jfa  nian  knoweth  that  hce  Jiath 
 faith, he  knowcth  aifo  that  he  hath  gcdlinclle,  dcuorion,  obcdi* 
 cnce,rcpentance,  hopCjcharity,  and  fo /f/.  Bifbopsreply  cuen  by 
 himfelteisvcterly  ouerthrownc.  And  to  this  purpole  5.  y/;/7?;« 
 tclleth  vs,  that  '^aman  Ciinnot  beleenetn  Chrifi  mthofit  hope  and  /o»e,^-^'*S"P-'''y"'^' 
 ^ndS.BerfJard^tbat'^  thefeparaito»  ofcharitie  tsthe  death  of fatih,^d?mMcl'^l** 
 znAOrigen,  thii'  hope  r/eaneih  infeparabh  vnto  faith.  Then  if,ifr'&-dtl,^ion»^ 
 manknow  that  he  hath  faith,he  cannot  bee  ignorant  that  he  hath^^t^^  an/JiS 
 alfo  hope  and  charity,  without  which  there  is  no  true  faith.  It  is  J'"'^^;    . .    „ 
 therefore  a  mecrc  fi<5tionor/J/.Z'//2»o/),  that  a  man  may  know  thzxfcrm'TrMt.^fi. 
 he  hath  faithjbut  he  cannot  know  that  hec  haih  true  repentance/" /'^"'^"""^ 
 bccaufc  repentance  rcquircth  hope  aud  charity,  which  forlooth  cOv///«'/«r  .r*. 
 zre  Cditcdinthc darks^orner J  cf  theml/,  and  cannot  ccrtaincly  he'*fr.^""'ff'^''' 
 difccrned.  What  afondtoy  isthis,fhat  aman  hopeth,  and  know-'«wl'' ''^ 
 cth  not  that  he  hopcth:that  he  repenteth,and  knoweth  not  that  he 
 repcnteth:  that  he  loucth,3nd  knoweth  not  that  he  loueth  f  Surely 
 where  thefc  things  are,thcy  are  know  ne:and  if  they  be  not  known, 
 it  is  bccaufe  they  arc  not.  For  hhe  jpirit  oftnan  h^noweth  the  things  ii.c.o:.i.\  \ 
 ri&4f  4rr/«»»4«;  hec  difcerneth  what  is  in  hinifclfr  ,  though  not  al- 
 wayes  the  meafure  and  quantity  thereof.    Ot^erwife  how  dcth 
 S.Iohndy:  ^ Bjr  thawee  kjioxvthat  wee  are  tranfl,itedfrom  death to^  i.ioh. 3.14. 
 Itfe.btcaufeweloMethe brethren}  How  flinll  we  know  that  wc  arc 
 tranflaccd  from  death  tohfe,  bccaufc  wc  louc  the  brethren,  if  we,^,}S/;^.5l! 
 cannot  know  that  we  loue  the  brethren. <""/>*?  a  man  lo'<ke  into"''"^""'"'^-'^-'' 
 his  heart ,  and  fee  if  he  haue  charitte,  and  then  let  himfaj ,  /  am  rxxJ^c^.^iLc 
 borne  of  God,  faith  i'.>4«>7/'«,  buttowhatend,  ifa  inanc;innor  f^*  dH»\yt^n,[Hm 
 and  know  whether  he  hauc  chantic  or  not  f  The  lame  S.Anfitn*' 
 
 faith; 
 
196 
 
 of  the  Certainty  ofSduAtim. 
 
 ca  fide,fftritHni 
 Dei  nobn  inejft 
 eogtiofcimui. 
 
 \l)i ver.^pcfi,  faith: » Ifamein hane not  thefpirit  ofChrifl^  let  him  not  deeelne  him. 
 rtttwichnftin'mf^^f^y  ^^  ^^  mugofChnHs,  BeboldJa'n\^  he,  ^j  the  heipe  of  Gods  mer- 
 hibeunonfsfdlat  gfg  ivg  hauff  thefuYit  ofChnft .  By  the  loue  of  righteottfrieffe  and  true 
 ttadiituaHteif[huf<*ith  ^  the  Cathohke  fatth,  xve  kjiox»  that  there  is  in  vs  the/ptntof 
 mfmdt^/piri-Q^^^  How  (hall  wc  kncHv  by  the  /ofte  ofri<rhteofif»e[[eth!ittUc(pnit 
 
 turn  Chri/ii  habe-     r^      \-    ■  -r  i  ii*=*/i  -       i 
 
 tnus.ex  tjjfadiiec-Oi  God  IS  tn  VS,  If  we  cannot  know  chat  there  is  m  vs  the  lone  ofrigh. 
 
 ttowiitftuuM.  teoHfnei?h\iX  to  infrinpc  that  idle  dcuice,  M.Perkins  allcdeeth 
 "    ■  tnc  words  otS  Paul,  ^  P roue j our  fe Ins s  nioethsryou  are  in  thefanh, 
 
 Forto  what  end  is  this  fpoken,  if  we  cannot  know  whether  we 
 arc  in  the  faith  or  not  i  But  M.Bifhof  faith,  that  they  accord  that 
 it  may  be  tried  vfhether arnxn  h^He  faith  or  mty  importing  there- 
 fore that  the  place  is  nothing  aguinft  them .  But  he  may  no:  fo 
 auoidit;forchc^fr»^/'z  the  faith  vib.creof  the  Apoftic  fpcaketh, 
 fignifieth  more  then  hce  intcndcth  thereby.  Which  appcarcth 
 plaincly  by  the  words  which  the  Aportlc  addcch  :  Knoxv ye  not 
 thatChrift  is  in  jott ^  except  je  bee  reprobates^  thereby  fhcwing 
 that  topy^Wff  a  mans  felfe  whether  hee  bee  in  the  faith^'u  to  proue 
 whcthcrChrift  bee  in  him,  becaiifc  t\\c  faith  of  which  hecfpea- 
 kclhis  that  i  liffely  faith,  whereby  Chrifl  dml/eth  in  our  hearts^ 
 And^ifChrifi  be  inyou,  faith  the  fame  Apoftic,  the  body  is  dead 
 MtoHching^nneybttt  thefpirit  is  life  for  right  eoyfnefje  fak^,  which 
 cannot  bee  without  repentance,  hope,  charity,  and  fuch  other 
 vertues  whcrcwitii  the  fpirit  of  Chrili  cnduefb  them  in  whom 
 Chrifl- doth  dwell.  Hce  therefore  that  knowcth  hiaifelfe  to  bein 
 thefaith,astheAponicmeanethit,knowcthChrift  to  bee  in  him- 
 fclfe;  heeknowethhimfclfctobccdcadtofmne,  andaitue  tongh- 
 tcoufiieffcand  that  he  ii  not  without  repentance,  hope,  chaiitic, 
 and  other  vertues  wrought  in  him  by  the  fpirit  of  Chrift.  As 
 for  that  other  meaning  of  the  place  which  M.  Btfhop  fpeakfth 
 of,  ifhee  had  fctit  downe  ,  I  doubt  not  bat  we  fhould  haiic  ta- 
 ken hira  tatdicthercin,as  well  as  we  do  in  all  the  reft.  To  the  other 
 place  of  the  fame  Apoftlc,that  we  haue  recetned ,  not  the  fpirit  ofthit 
 world,  but  the  fpirit  which  14  in  God,  that^e  mayknorv  the  things  that 
 arrgiftenvfitovsofGod,Uc2ni\Nerct\\  thatthc  Apottlcmeaneih  it 
 of  thofc  things  whereof  he  there  fpeakcch,Ti&tfr^i;7|;/»i»/V:^  neither 
 eye  hathfcencf  nor  eare  hath  heafd,  (^c.  Godhath prepare df or  them 
 that  loue  himy&c.  but  tvho[halUttaine  to  that  bleffedbantjuetjhit^  he, 
 fy  Godfo  frep4rcd  God  mely  l^orfcth^  and  rcuealctb  it  by  his  fpirit  ta 
 
 very 
 
 VZermriJHtStA- 
 axVafch.fer.i, 
 Fa  comnundtitur 
 fides  ptr  qu4tn 
 Chtfiits  $H  ctrdi- 
 buiH^ritbi- 
 biut. 
 mHoni.  8. 10. 
 
 VKQtA  12. 
 
of  the  CtrtAmty  fifSalnatm.  297 
 
 treryfe^v.  Which  anfwcr  of  his  giircth  him  no  cuafionatall.  For 
 if  we  do  vndeiftand  rbe  words  concerning  thcioycs  ofheauen.anil 
 that  blclTcd  banquet  of  which  bcefpcakcfh,  tic  Aperies  words 
 iniift  iiriport.tliat  wc  know  thelrtmc'obej.Mucn  vnrovs.  For  bow 
 Aiall  wcbclaid  tok»oivthe  things  that  are  Oiue»VMtovs  of  CodM^^C 
 do  not  know  lint  ihey  arc  gmcn  vntovs.^  Neither  ni.iy  wcc  con- 
 
 i  cciueiras  hcdoih,  to  know  that  fuch  things  arc  prepared  for  the 
 iaithaili  and  rigiiteous; lor  that  the  diucls  ihemfchics  alfo  know. 
 BMjiim  a  wicked  caftaaay  kne<A'lo  nmch  when  he  faid,  "£/«  w;  oi.ijm.ie.i^** 
 
 \  fou/fcitcthcdtrmth  ofthertghtecftt,  and Ui  ny hitter  em  be  like  vMte  P ^'"''"■^"^'' 
 
 .   ,         „        ,  ,  /•  I  1  r,  /  It  I  ,  J-  ^Hcbraic.in  Uh. 
 
 .  bis.Snal  knew  10 much, when    he  prephecud,  as  the  ?  /eives  jaj^tfTiegum.Prej.he. 
 the  irojr/dto  c&Jfie,  of  the  rewards  of  the  tttjl,  Hr.dpumfnrr.euts  of  the  vn  ■  'j^'  """  '^'  ■/'*• 
 $HJii.    Wc  hnucchcrcforc  recciucd  the  f  pit  it  of  God,  that  wcc  may  •■uroficuh^de'* 
 know  n)r  on-lv  thjt  fi'ch  tiiinjisatc  prepared  of  God,  but  that  ^'i^^H^g'^^^ 
 
 I  I     '  J  ■        I       ■  I      r  Ti  1  4  depr.ctn;jt  lullarH 
 
 jrfwjy^wirro^f  Godnaih  giucntiielan)c  viuo  vs.  but  the  Apo- 6V'ttit/w/./9/«. 
 iHe  there  meanethnotonely  thcioycs  and  blifle  of  bcau-^n,  but  all  Jfriff'^ 
 the  gif(s  of  God, whereby  ihcfinic  arc  wrought  and  cffc6^ed  vnto  fRotn.g.ja.* 
 vs.  Tncoriginall  of  all  which  i:iftsis  the  giiiinpoi  Chuft  vnto  VJ, ' '  i"^*^'''**'J* 
 
 v  r  1'  n         j7  J  uA(2. 5.51, 
 
 whereof  the  Prophtc  fpeaketh.i/wfez//  a  childis  homey  and  vntex.^ph.i.d. 
 vsafonne  is  q^t(4en,'w\  whom  •■  allthefromtfesofGodareysajandare  y^^:^-^  ^7' 
 tn  htm  Amen^\ox\)n  fake  tii/linadr,  and  tn  him  performed;  whom  aPliii.i.'a?.' 
 the  F.ither  giuingto  vsand/crT//,  *^/r/AM^(f/^fr  -.yithhim  giuenvs^^^'^^-^-^' 
 ail  things  .the  aift  ofUhefpiritjhegift  of*  reperiidnce  the  gift  of'' faith,  d  Oecummn. 
 thtgrft  ofy  TighteoHf^efJe,  the  gift  ^' of  hue,  the  gift  of  ^  M^rmg  for  ^''I'artAi 
 Chri[i^theg$ft  of  ^  ail  things  perta/KtKg  to  hfe  and  goiliMejfe. the  gift  of&c  chnftum  vi. 
 ^eternaliiife.  All  thcfe things 0^r«wf>5///i  compiifcth  wlien  ^c- c\- ^^^'Jpffjjf^^ 
 pouudith  the  things  ivhich  eyt  hath  not  feene^&c.  to  b^c"^  Chrifi  and  (""to;  f:,!itr}i' 
 the  Salttation  which  is  wrought  hy  h:^  incarnatton.cucn  as  Chryicffom  'SjJi'V.!''^'^' 
 dorh  vndcrfland  ihc  fame  of  *  tut  furprt(i»g  of  the  uorldhj  tkefoolifh  -  pcnsm.'ju.f  '..i- 
 mtofpreachnigi^-  the  world accounrtth  itj  oithe  conuerfion  of  ^^^;riv/;frt**- 
 Cenitler^ofthereconcthationofGodtomcn,  and  the  great  benefits  that  i>-»ite,r.<[up:rif 
 [hotildcome  herby,c\.\cn:iS  the  Apoftic  (Auh.Ullma;ierfpiritt4a/b/ef-  .i'^rf/i'Sf/iJ" 
 (ingt tn he. :Helj things  In  a  word  wcaie  to  vndcr(tanj  jnflic  Apoft'c  '""""*' "-t  ,tc?. 
 word>,  ^ihevnfearchaUertchtsofChrift  preaehedvnto  theGenttis,  mbu'laei^lo- 
 amylietyrfhich  from  the  beginning  eftheivorid  trai  htdinGod^&not  V-  . 
 openedtJthefonsofmen^Cif  hadnoifccnc  it,  neither  had  mansliart  RCap '/.'"gp, 
 ionceiu:ditnay;  toih    very ''Angels,  princtpalmes  and  poirerSj  u  ''Vcrfcio 
 was  cot  known, fo  tiiat  wlicii  it  was  done,  * /c/t^  J/^V«r«  <itf/J"rr  and 
 
 dcJight 
 
 9* 
 
298  Of  the  Certmty  ofsdmtion, 
 
 AcXi^ttol&akewtoit .  Theaccomplifhracntof  which  riches  is  the 
 glone  &  ioy  of  hcauen,vvhieh  ycr  we  know  not  nor  can  conceiuc, 
 as  the- Apoftle  S .  hhn  faith,''  Novo  are  rvee  the  fonnes  of  God,  btttyet 
 i.iohn.  3.».     ^^  i^fjowe  not  what  xvefhAllbe^vit  know  not  the  glory  and  happinelfe 
 IC0I.J.J.4,       that  he  hath  prepared  for  vs^for  we  arc*«ffB'<^tf^^,<i«(affl»r///<?^W- 
 den  with  Chrifi  in  Godj  hm  vehen  ^hrifl  which  is  our  Itfe  (hall  appear e, 
 thenfhallwe  al^oappearewithhimingiarj^for  vnek^avfithat  vphe»  hee 
 (hall  apfeare  wee  [hadheeltkt'Vfito  him  for  wee  (haHfee  him  as  he  is.ln 
 the  mean  time  the  Apoftle  faithjthat  Ifj  thefptnt  we  know  the  things 
 that  are  {iltcdid^s^giueft  vsofGod,  not  by  Ipeculation  onelyofvn. 
 dcrftandiP.g,  but  by  pra6>icl{e,  and  cxpcrimentall,  and  effedluall 
 mPeri.  4.     knowlcd^c^^wherehjf  we  are  made  partakers  of  the diuttte  nattire^ 
 a.^^"  renewed  to  the  image  of  him  whofirft  created  vs.  Thefc  things 
 n  Col.  j.io,       therefore  we  know  in  our  fclucs,  when  wee  know  the  things  that 
 are  ginen  vs  of  God,and  conlcqucntly  doe  know  our  faith,  repcn- 
 tance,hope,loue,  in  which  coolitteth  thatntwnefle  and  commu- 
 nion with  God.  Asforthcbliflcandglory  ofheauen,  though  yet 
 we  know  it  not,yet  we  know  that  God  hath  giucn  vmo  vs  the  in- 
 tereft  and  title  ofitalreadyjand  by  faith  doe  ftand  aflured  through 
 thefpiritjthathewillindiJctimcgiuevs  the  fullfightand  fruition 
 of  it.  Which  indeed  none  can  know  but  they  that  hauc  it  rcuealed 
 vntothcm  from  God,  but  God  reuealcth  it  by  the  fpirit  in  his 
 word  to  all  thofe  that  doc  beleeue  in  him.  As  for  the  place  of  le- 
 rtf«?if  which /^/.  ^//^o/>  alledgeth  to  ihe  contrary,  it  (hcweth  his 
 wretched  vnfaichfu!ncflc,butmaketh  nothing  againft  ys.Ioftashad 
 preached  dcftru6^ion  to  Niniue  within  fortie  daics.  The  King  of 
 Niniue  cailethiiis  people  to  repentance,  to  fackcloth  and  allies, 
 olonasj.^.        to  faitingand  mourning,and  crying  mightily  vntoGod;  for"  wha 
 knoweth,  {aiihhejifGodwtlltftrne  and  repent  and  tftrne  away  from  his 
 ^Hierontniott.  /?ffr^tf B'Mr^fthcrcby fignlfying,  thatalbeic  God  had  by  pcrcmp- 
 '^iltil'^^uTht  torie  fentenccthveatned their  dtftru6lion,  yet  by  repentance  and 
 &c.id.lo  ambigi*i*  earncft  intrcaty  they  might  happily  find  mercy.  Hereupon  //*>- 
 fcHiturO'inc.r.  rome  (a\th,T^  That  that  is  faid,  WhoknowethifGodwilIturne,isther' 
 
 tum,vt  dum  homi-  "  •    5  1   i      /   /•   n       1  tin 
 
 ttes  dubij  funt  de  foreftt  downe  ncertatne  and  douhtfm,  that  whtlejtmen  are  doubt  full 
 ^miuT&ml  of  their  fafetie,  they  may  the  more  eamejlly  repent  ^andthe  rather  mone 
 gis aimfcricordi-  Codto take mercieon  them.  Now  what  areafon  is  th!!;,that  becaufe 
 Dlm!*^*"^  God  ihreatning  dcftrudion  to  wicked  and  vngodly  men,  leaueth 
 it  in  doubt  whether  he  will  rparcthei»,  that  they  may  the  more 
 
 carneftly 
 
of  the  Certmty  ofSalu^Un,  2  9^ 
 
 eirneftly  repent  and  call  for  mercy,  therefore  the  fn'ulifull  and 
 fjodiy  mnnwhome  God  hath  deliucrrd  from  cuciIafHng  dcdtu- 
 (flion,and  culled  to  the  hope  of  euerlafting  life,  fhould  fhnd  in 
 doubt  of  that  Saiuation  that  God  hath  promifed  vntohim?  The 
 very  place  and  occaflon  of  the  fpccch  might  haue  made  AI.  Bifhcf 
 CO  forbearr  to  vfe  the  fame  to  that  purpolcthat  hec  hath  done ;  but 
 that  hejj  flilljikc  his  ma(ier5tf//4r«i>«<r;fo  that  it  came  fbmc  (hew, 
 it  ncucr  skilleth  whether  it  be  right  or  wrong. 
 
 7.    W.  Bishop. 
 
 Another  re Afon  of  this  vncertaimie,  yeeldeth  Saint  Axign^Wnc  in  Jittcr&grt. 
 thefexvordes :  In  this  place  of  tcmptation,fuch  is  our  infirmirie,fhat  "^•'** 
 aflurcdncsmighcengcnder  pride.  Tothis  agreeth  S.  Gregorte,/^;  Ub.9,ncra!jca.ij 
 «W^:lfweknowour;eIucstohauegrace,wearc  proud.  So  that  to 
 Jirike  down  e  the  prtde  of  oHr  hearts  J  andtohnmiflevs^  andtomAJ^evs 
 tranaiie  more  carcfttlly  tu  the  workes  ofmortifcatfon,  Goddoih  not  or- 
 dtnarily  ajfttremen ^t  thejir(t  ofthetr  owneSa/ttatton  :  bm  to cheere vf 
 their  hearts  on  the  other  fde,  doth  put  them  tn great  hope  oftt,  Itke  to  a 
 difcreet  and  good  Lordy  who  will  not  at  the  firfl  entrance  into  his  fer- 
 mce^tnfeofe  hufernant  in thejeefimple  ofthofe  lands, which  after  vpon 
 his  good  deferts  hemeaneth  to  befiow  on  him.  This  is  a  nother  kinde  of 
 DoBrine,  then  that  which  M.  Perkins  in  his  iajifupply  de/iuered,  to 
 wit :  That  if  wee  regard  our  owne  indifpoficion,  wee  muf^  dcfpaire, 
 becaufc  wcc  bee  not  worthy  of  his  mercy.  Not  fo  good  Str:  Becaufe 
 Wee  know  that  hee  be/foiveih  mercy  vponthevntvorthy  ^  atthefirfituftt' 
 f  cation  of  a  (inner  J  i>ttt  wiUnot  admit  mto  the  Kingdome  of  heauen  any 
 vnworthjy  hut  oines  men  grace  xvhile  they  line  to  voorke,  that  they  are 
 made  worthy  of  his  heauenly  Kingdome^  auording  to  that :  They  fliall  ^t*c.i.^ 
 walkcwithnicin  whites,becaufe  they  arc  worthy,  hut  of  this  more 
 fhlly  in  the  chapter  of  Merits. 
 
 R.  Abbot. 
 
 The  place  o^  Aufltne  is  true,  as  touching  immediate  and  pcrfevSl 
 ■ffurancc  ,  fuch  as  is  free  from  all  afTault  and  impeachment  of 
 doubt  and  fcaie.  For  this  is  a  place  of  temptation  and  wcakncfli:, 
 
 V  as 
 
joo  of  the  CertAtnty  ofSdmtldH. 
 
 as  he  truly  faith, by  rcafon  whereof  as  wee  ncucr  attaine  to  a  perfe- 
 6lion  ofrighceoufnclTc  againfrfinnc,  fb  wee  ncuer  attaine  to  a  per- 
 fedlion  of  alFurance  againft  doubting.  But  yet  as  wee  haue  a  mca- 
 fure  of  true  righteoufncffc  againrt  finnc,  wherein  we  doubt  not  but 
 God  acceptech  vs,  fo  haue  wee  alio  a  meafiirc  of  true  and  comfor- 
 table afllirancc  again  ft  all  f  care  and  doubt,  whereby  our  hearts  doc 
 reft  perfwaded,  that  God  for  eucr  will  prcfcruc  vs.  Thus  God  as  a 
 wife  and  carefull  father  both  giucth  comfort  to  bis, children,  and 
 yet  proiiidech  to  kccpe  them  within  their  bounds,  that  taftingthc 
 ioy  of  his  Saluation,and  finding  it  thenceforth  bitter  and  greeuous 
 vntoihemfelucstobcc  diftraftcd  by  perplexities  and  fcarcsfroni 
 the  quiet  enioying  thereof,  they  may  the  more  carefully  endcauour 
 to  clcauefaft  vntohim,  and  beware  ofdoing  any  thing  that  fhould 
 interrupt  their  ioyfuU  peace.  He  knowerhhowready  wcareby  the 
 corruption  of  oornature  to  abufc  the  comfoi  tsand  adurances  that 
 he  giueth  vnto  vs,  and  therefore  fo  orderctb  tht  famc,as  that  fome- 
 times  outof  our  nature,  fomctimes  by  other  aflBi^ions  th;y  are  nip- 
 ped and  fneaped,  that  they  growe  not  proud  and  rankc  to  the  de- 
 caying and  dcftroy  ing  of  themr-lues.  And  as  fometimei  by  his  ad- 
 mirable wifdomc  he  maketh  fin  the  whetftone  ofrighteoufnHfcfo 
 by  afflidion  &  trouble  of  mind,by  diftrufts  and  fearcfull  doubts,hc 
 whctteth  and  fharpcneth  ourfaith  and  afluronce,which  by  fightmg 
 increaferh,  and  the  longer  it  wraftleth  the  ftrongcr  it  waxeth 
 *sAHtitflJewrh.  whilcft  * /»«i&  (fpecially  when  it  isziV3^u\tcd)potvrethfa&rthprafer, 
 Domtfer.s6.  Fides  ^^^  powriȣ  forth  af  prater  ohaineth  further  ftrenqth  of  faith.  And 
 fufaoratitimft.  as  a  man  in  danger  or  drowning  catchctn  ror  hold  to  laucnim- 
 tratfidei  firmita-  f^jf^^  fg  vvhilcft  thccoiTifort  o^W^t  makcth  ofter  to  gpe  from  vs, , wc 
 take  the  better  holdtl^rcof,  and  it  bccommech  fo  much  the  n)orc 
 precious  and  deare  vnto  vs.  But  as  wee  doe  not  approue  finnc,  for 
 thatit  isvfedfometimes.fora,hclpe  of  righteoufnefle,  fo  no  more 
 doe  wee  commend  doubting,  for  thatit  is  vfedfo?  the  increafc  cf 
 faith,  but  as  agamft  the  one  fo  againft  the  other  wee  fight  andla- 
 *.RoBi.S.j J.  Jjout  to  abandon  it  wholly  from  vs,  that  wee  may  fay,  ''  Who  fjall 
 feparate  vs  from  the  lone  of  Chrift  f  fhall  trihuUttan^  or  angH'Pi^  or 
 perfeCfitton,  or  f amine ^  or  nakedneff^Cy  (frc  ?  Nay  in  all  the fe  things  wee 
 are  mere  then  conquerers  through  him  that  loned  vt.  For  I  am  per- 
 fivaded  that  rieit her  iife,  nor  death,  nor  things  prefent,  nor  things  to 
 €9me  ^  nor  any  creature  Jhall  bee  able  to  feparate  vs  from  the  hue.  of 
 
 Cod 
 
of  the  CeftAtnty  ofSdladidn.  jot 
 
 C^tthichisin^hrtji  Iefni9HT  Lord.  Thus  therefore  vvcfo  cake  the 
 word3ofyf*'/?i>T,as  thac  we  leaue  place  (or  that  which  clfewhcrc  Ix 
 faith,  that '  Godfaith  to  the  fouUtfthf  futtbfttU ,  I  am  thy  SdluiXtion^  c^4uguf!.iMTf*/. 
 whereupon  it  i>.  i/oU/y  to  fay  to  htm.  Then  art  my  God.uhich,  faith  i^-^<""Ji'ftf  "- 
 hc,isnorajhrJcs  orpre/f4mprto»f  VMt  affect  ton  of  deft  re  and  JrveetKelJe  (j}de/!der>u<i»/ce~ 
 cf  hope.  Fot  that  voice  oi  God  thereby  hec  fatth  to  onr  fonle,  as'^"^^"-^"'^^"": 
 X><««/atorniiiilcircpraycth,  I amtby Slanationy  vvhaciiJf  ellc  but  <^i"f,  Deuimtut 
 '^  thefptrit  that  gineth  mtnefje  to  onr  fpirit  thatrvee  are  thefonnesof'^'^-^^f^'^^'''^ 
 C*?*^/ The  words  of6'rr^<7r/Viftherc  bee  any  fuch,  for  in  the  place /?■«; 
 by  him  ciccd  they  are  not,may  imporc_,  how  ready  our  cotruprion  f  Rom  8?,V 
 i$  to  mifcomiert  the  graces  and  gifts  of  God  ,  but  to  deny  (o  the 
 faithfuilman  the  knowledge  of  Gods  grace  in  himfclte,  is  to  be- 
 Tcaue  him  ofallftcufafl  hope, and  to  quench  in  iiim  all  tiuc  con- 
 fcienceofthankfulncirc  towards  God,  bccaulc  he  cannot  hope, 
 that  knowcth  nothing  whereupon  to  hope, nor  hartily  giuc thanks 
 that  knoweth  not  whether  hce  hauc  caufe  to  giue  thanks  or  nor. 
 And  how  doth  S.[ohn\jiy,^By  thisve  k»owthattve  are  in  htm  ''w^^^  f  i.iohn.4.1  j. 
 invsjbeeaufe  he  hath  ^tuen  v  t  of  ht4  (ptrtt  f\\  wc  do  not  know  that  he 
 hath  giucn  vs  of  his  Ipirit  ?  and  how  fhould  wee  not  know  that  wee 
 haue  receiucd  gracc,if  we  know  that  wc  hauc  rccciucd  the  fpiiit  of 
 grace?  But  of  this  matter  fufficient  hath  bene  fpokcn  in  the  former 
 rt(5lion,Now  whereas  M.Btjhop  (aich  that  God  doih  not  ordinarily 
 affnte  men  at\the  firji  of  their  owns  Salnation,  if  hemeanc  that  God 
 doth  not  at  the  firii  offer  any  fuch  afliirancc  9  hce  faith  vntruly.  Foe 
 Godfpeakcvhby  thcfamewordin  the  beginning  and  in  the  end, 
 and  therefore  both  in  the  beginning  and  in  the  end,gjueth  the  fame 
 a(rurancc,alriiough  our  faith  being  perhaps  \vcakc,doth  noc  by  and 
 by  fo  hilly  &  fiimely  lay  hold  the* eof.Thertorc  whereas  he  comna- 
 reth  God  to  a  mafier  vcho  wtlnot  at  the  firif  emrame  into  hU  feruice  tn- 
 jeofe  huferuat  to  thefee/imple  ofthofe  lands  which  after  vpott  hu  Q.»od 
 deferts  hemeanetb  to  hefiovf  vpon  ^im^hedoth  wrongto  the  maiclty 
 of  God,  tiius  to  limit  his  bounty  to  the  prouident  and  wary  courfcs 
 of  men,  occa(ioncd,paitly  by  their ignoracc,&:  vnccrtainty  ofother 
 mens  future  condirion,&  partly  by  ihcjr  impotcncy  and  vnablcucs 
 to  preuent&  help  that,thar  haply  may  proueamine. For  ma  know- 
 cth not  what  the  bchaviior  of  his  ferusts  hereafter  wil  bCjW  hcras  he 
 intedethhisgiftnootherwilcto  him  but  vpon  hi»good  hehauior, 
 neither  is  itin  his  power  10  better  it,  if  he  become  of  worfc  qualuy 
 
 V  2  then 
 
joz  of  the  CertmtyofsduAtlon} 
 
 then  he  expected  :  but  God  from  the  beginning  knoweth  our 
 mould  and  raaking,  and  that  there  is  no  good  qualitic  to  be  expe- 
 lled ofvs,  but  what  the  power  of  his  ownc  hand  gracioufly  wor- 
 kcth  in  vs,  and  therefore  his  promife  is  what  he  will  doc  for  vs,  not 
 what  he  would  haue  vs  to  do  for  our  fc lues,  and  as  he  freely  giucth 
 vs  the  inheritance,  fo  takcth  \^pon  himfclfc  s  to  ma^  os  meete  to  he 
 ^  *'•***'  partakers  of  bis  inheritance.  To  which  purpofc  .S.  ^/»/?i«  notably 
 h^ugufi.inPf.  fpcakcth,  wholy  ouerthrowing  A^»  Bt[hops  companion;^  (7*^ 
 
 ^Mu'^'ftltit^-P^''^*fi^^''^^*'f^^^^^^^P  ^*^^  ^^^3  immortality  tovt  beeing  mor- 
 tem,mortdtbns     ta/ly  tufltflcatton  tovs  bcetng  ftnnerSfglorification  to  vs  being  ahteUs 
 t^aTJ!bu!'uP-  ^"^  cafiawaies.     fVhatfoeuer  hee  promi/ed,  hee  promtfed  to  vs  be* 
 ficaxtontnt^abiiHis  ingvnxforthy  ^  that  it  ptfght  net  bee  promifed  as  a  wages  or  re- 
 %ifcqTi"yZn[n  voardfor  mrki,  ^«^  beeinggrnce  by  name,  might  be  gratis  and  freely 
 indigms  promifit,  gtucn,  becattfe  to  tine  iufity  ^fofarre  asman  can  lifteiuffly^is  not  a  mat- 
 turmercTsDra-"'  f^y  importing  mans  mertt  but  the  benefit  and  gift  of  God.  Let  M* 
 mittereturfei     Bi^op  therefore  learnc  hereby,  that  God  doth  not  reft  vpon  our 
 m^graJs'dmu!ri%ook  bchauioutto  infcofe  vsto  xhtfee  fjmple  ofthelandoftheli^ 
 fl-iiahocipfum     fiing  y  but  that  good  behauiour  it  felfe  is  a  part  of  that  blelTlng 
 i^uatumbomo  fo-  whcrctobyhis  frecpromifehchathinfeofcd  vs.  The  originall  of 
 tflnt  "tiit""^'  which  infeofcment  confiftcth  in  the  grace  of  Gods  cledion  ,  the 
 n  humani  fed  bene'.  ItHerieandfeiftn'm  thegtaceof  his  adoption^wherein  he  hath  made 
 ijKj^^tum  eft.      Yj  1^ j J  children  and  '  hetres  at  touching  hope  ofeuerlafimg  Itfe^  w hich 
 kEphki.^,     therefore  we  cxpe<Sl  by  title  of  inheritance,not  by  purchafe  of  me- 
 rit, hauing  rccciucd  for  ''  earneft  and  pledge  thereof  the  fpirit  of 
 Chrift,  fani^ifying  and  preparing  vs  thereunto.  Which  fandlifica- 
 tion  notwithftanding  hcfo  mcafurcth  outvnto  vs  whileft  wee  Hue 
 hcre,as  that  he  leaucthvs  nothing  whereof  to  glory  incur  (clues.* 
 but  when  wcmcafure  our  fcluesto  his  iudgcmcnt,\vc  fee  ftill  that 
 there  is  that  corruption  remaining  in  vs  for  which  he  mighc  take 
 i^trH4rdiHCaHt  occafioniuftly  to coudcmnc  v«,.that  therefore  ^  n>ee  may  know  at 
 n^'mdieiit"*'  that  day,  is  Saint  Bernard  faith, /6<«f,  not  for  the  worlds  ofrighte- 
 f'^*'*'J^'''^"'*oufne[[evphtchvfiehanedone^ht4tofhis  owaemercie  he  hathfauedvs, 
 u  jitix,  f,    ijj^j^jjy  tl^crcforc  doth  M.Perl^iniidLy,  chat  in  regard  of  ottrfelues 
 and  ottr  owne  indifpofitionvpec  haue  to  defpaire  of  our  Saiuation^  etten 
 to  the  very  deaths  as  beeing  vnworthy  thereof  Butfaitli  A£.  Bi" 
 pjop  ^  Not  fo  good  Syr  ^beranfe  nek»owthat  he  hejiovpeth  mercy  vppon 
 thevntPorthyin  the  firfi  sftfiffication  ofa  (inner.  But  what  is  that  to 
 giuc  v«  hope,  to  fay  that  God  inBaptifmc  fliewcth  mercic  to  vs 
 
 though 
 
of  the  Certaintie  ofSaluation,  ^  o  s 
 
 though  vnworthy,  if  it  bcc  true  which  hec  addcth ,  that  hce  m'd  not 
 admit  into  the  kmgdome  ofhcauen  any  vnrvorthy  ;  when  as  after  Bjd- 
 tifmc  wearc  all  /o  farrctrom  being  worthy  chcreof?  N.iy  faith  hex, 
 Godgiues  mengrace  while  they  litte  to  vcorkf  that  they  are  made  vcor- 
 thy  of  bis  heaHenlyktr.gdome.  But  where  is  that  man  that  huth  rc- 
 ceiued  (o  great  grace,  as  that  he  mny  be  thought  to  be  inadc  vvcr- 
 thyofthchcaucnly kmgdome.''  /ff^« Baptift faith  of Chhft,™  ^'^WmMari- 
 not  worthy  to  loofe  the  iatchet  of  his  (hoe  j  and  who  is  hce  then  of 
 W'homc  it  may  bee  faid,  that  hce  is  worthy  to  raignc  with  Chrift  in 
 his  kingdome  ofgloric  I  The  Centurion  of  whomc  Chrid  gauc  te- 
 ftimony,  that  ■.  heefomdMet  fo  great  faith  ^no  not  in  Ifrael,  yet  con-  »Mat.8.io. 
 fcfleth  ofhimfejfc,"  1  am  not  tvorthie  that  thou  Poouldefi  enter  vnder  °^'"-^- 
 myroofe ;  who  is  he  then  ofw  home  we  may  be  perfwaded  that  he  is 
 worthic  to  enter  vnder  the  roofe  ofhcauen?  p  N o  man  (hevccih  [tick  i  chryfofl.inCc!. 
 contterfation of  //fe,CMih  Chryfoffome^oithat  heeuvporthy  ofthehea-  ''°'"-^-  ^'""<'  '«- 
 uenlyki»gdome,h(4tthi,  isveQlythegtft  of  God.  How  then  Hiall  wc^.I^^r'^Sf 
 bekcucAf.B/Jhop^  that  any  manCo  workcth,  as  that  thereby  hce  "^^ '^^^'""^^'"" 
 IS  made  worthy  of  the  heauenly  kingdome  ?  As  for  the  place  which  Sf^^'ilt^ 
 heciccthoutofthcReuelation,it  is  at  large  to  be  handled,  asisthis^"- 
 wliolc  point  concerning  worthinefle,  m  the  qucftion  of  Merits^ 
 and  therefore  thither  I  rcfcrrc  the  Reader  for  ihc  txphcation 
 thereof. 
 
 S.    W.    Bishop. 
 
 7he  fft  reafon  for  our  opinion  is  taken  out  of  M.  Perkins  fecond 
 exception,  to  veit ;  hort^foeuer  a  m.in  ma  \  bee  ajjiired  for  bts  pr e fern fl ate ^ 
 yet  no  man  ucertaine  of  his  perfeuerance  to  the  end.'*  And  therefore  ^ 
 although  vee  might  beaffhredofoHr  l»flification,yet  can  vce  not  be  cer~ 
 taineofeurSaluatton.  For  hce  onely  that  pcrfcucreth  to  the  end, 
 fliall  bccfaued.  M.Perkins  anfrer  />,  that  prater  doth  affure  vs  to 
 perfetiertothe  end  :  forGedbidi  vsprjty^  that  vfee  fall  not  into  temp- 
 tation, and  promifeih  an  tjfue  foorth  :  So  then  the  affurance  depends  ^'^°^-^'^' 
 vponprater,  andnotvponour  former  fatth.  What  then  t f  vcee  doe  not 
 pray  faasrreefhonfd  ?  may  not  the  enemte  then,  not  one/y  wound,  but 
 l^llvsto}  It  cannot  bee  denied  :.ind  therein,  as  in  diner  fe  otherirorl^es 
 efpietie,  many  hauebeer.e  too  toajlacke,  at  thepitifull  fallof  thoufandf 
 haue taught  vs.  Oh/««<i&M.  Perkins,  it  cannot  bec,that  hce  which 
 
 V  I  was 
 
304  oftheCertamtyofSAluAthn, 
 
 was  once  a  member  ofChrift,can  cuer  afccr  bee  wholly  cut  ofF,  O 
 
 Pjamelejfe  aj[ertion,and coMtarietomany  flawetexts,a»d  axamples of 
 
 ■''*  holie  Scriptures '.Doth  not  our  Sauionr  fay  in  expreffe  irW/jThat  eue- 
 
 ric  branch  in  me  not  bearing  fruit, he  wil  take  it  away  ?  Andagamc^ 
 
 If  any  abids  not  in  me,  he  (hall  be  cad  forth  as  ilie  branch,  &  ihall 
 
 wither,  and  bee  caft  into  the  fire  :  vchich  doth  demon(lrate,  thatfome 
 
 Kfhich  rvere  memhers  ofChriJi^  be  wholly  cut  tfjf,  and  that  for  euer.  Are 
 
 vee  not  hy  faith  made  members  ofChriji  hj  oar  dduer fanes  ovone  con  fefm 
 
 fion  ?  anddoth  not  oarhleff'ed  Sauiotir  fay, expounding  the  parable  of  the 
 
 Luc.8,,  /o5ytfr,That  the  feed  which  felivpon  the  rockc.dothfignific  them, 
 
 who  with  icy  receiiic  the  word,  and  thcfe  {faith  hee)  haueno  roote, 
 
 but  for  a  time  they  bclceuc,  andin  time  of  temptation  reuolt  ?  Doth 
 
 -    i.Tiin.uij>.      fioiS.Vanlinexprefetearmesfay^  That  feme  hauing  faith  and  good 
 
 confcienccj  expelling  good  confciencc,"  haucmadefliipwrack  of 
 
 their  faith?  ofwhomwerei>jfname,Hymcf)?susand?ikx3nder.  The 
 
 ?,Tim.4  lil^ey  That  m  the  laft  dales,  fome  fhould  reuolt  FrotB  the  faith  :  e^- 
 
 i.Tiro./.  gatne^  Thatfomc  for  couetoufhcire  fake,  had  erred  from  the  faith. 
 
 And  for  example  aj^ongf}  other,  take%^u\  thefirsi  kjng  oflfrael,  whS 
 
 ^^  ^'  was  at  his  eleClion[a4  the  holie  Ghofl  mtnejfeth')fogooda  man.ihu  rher 
 
 was  no  better  then  hee  in  all  Ifracl,  andyet  became  reprobate^  a&i^in 
 
 j.Rcg.i5.8:itf.    Scripture figntfied.  'the  Itke is  probab/e of  Solomotiy  and  in  the  newei 
 
 AS-S.  Tefiameut  of  ludas  the  traitor jC^ SimonM^gusivhemS ■  Lukcfaithj 
 
 chat  healfohmifelfebelecued,  and  after  became  an  Arch -her et  the  ^ 
 
 and fo  died:  the  like  almofi  may  be  verified  of  all  Arch-heretikes,  whe 
 
 before  they  fell,  vpere  of  the  faith ftiU. 
 
 R.     Abbot. 
 
 This  argument  were  fomewbnt  worth,  IfGod  hauing  made  vs 
 partakers  of  his  grace  did  thenceforth  leaue  vs  to  our  felucs  and  to 
 our  o wne  keeping,  for  then  there  were  not  onely  cafualtic  but  ccr- 
 tainticofour  falling  away  from  him.  Butlookeby  what  our  faith 
 afIurcthvsofprefentftanding,by  the  fame  and  as  farreit  fecureih 
 
 »Rom,8.58.  VS  againft  fututc  falling,thc  aiTurance  of  faith  becing  that  "  neither 
 things  pre  fent  nor  things  to  come  fhall  feparatevs  from  the 
 ioHeofGod^  xvhichis  in  Chrifiour  Lord.  It  lookethvpon  God  as  a 
 carefiiU  father,  whohimfelfc  ''  teacheth  all  his  children  that  they 
 
 kEfa  y4.ij,     maybecfurc  tolcarnc  ;  as  a  good  ihcp^itd^.tdikmi''  fo  ^athereth  his 
 
 «Icr.aj.3  4-  fi"^*^ 
 
of  the  Certainty  ofSaluation.  ?  o  f 
 
 ^ocke  04  th.tt  tione  ef  them  ^lallbe  lacking ;  as  a  good  liUsbandiDan,  ^  j^^^  ,7.,, 
 cliatfbfenccth  ^ his  vtnej/ard  and  ksepeih U  flight  A»dday,  that Mone  cMai.io.if. 
 ajjailc or  Iiurt  it;  as  a '  roc^f  ftrong  and  lure,  io  zhntthe^.ites  <?/6<?//!,V',\'*"j*J'.'j,, 
 fljallnot prcHmile agatrift the  CWf/;  ofthc  faithfull.thjtarc  founded i^i-'in. 17.1. .»o. 
 andbuilcvponit.   It  iookcch  vnto  Gods  prom ife,  ^/ ir*/^  pwr  wy'/J'^^J^y)^^^ 
 feare  into  their  hearts  that  they  pialtnot  depart  from  mee^  whcrby  it  *""'/''•'•/'"«'•• 
 cxpeiVcth  perpetual!  andaflurcdeHabhrhmencfrom  him  alone.  It[!'/JcwEfft.T4 
 lookcthvnco  the  mediation  of  Chnft,  v.hohatfi  not  prayed  {qx^J^''^'"^''''^":- 
 Peter  only.that  s  his  faith  mtpht  notfatle^  but '!  fordll  that  heleeue  in  aH.ii.K^/qtt'* 
 htm;  Holy  Father keepe them  in  thy  name:  whereupon  the  Apoftle  tUurmmmtobc^ 
 Peter  tellcth  vs,  that '  tveeare  kspt  by  the  porver  of  God  through  faith  Itu^t'd^pwt,  'm< 
 vntoSalhatton.  Hce  thatkecpcth  vibyfntth.  niuft  ncccflarily  bee  ?'« ^ '"""'"' ^ 
 
 inj  r  Ji  ^  c      vJ  u  .uiHtX.  Sine  turn 
 
 vnderltoodto  prclerueandkeepe  our  faith,  not  by  any  \>c>\st\  o\  tcnuatmmfum 
 ours,  but  by  his  ownconcly  powcr,''»'/;o  ftnce  the  fall  of  maMwtll'^'"'*'^'""'^" 
 not  haue  it  to  belong  to  any  thtng  but  hit  only  grace  ^  that  either  we  come  m  Oepr^dejl. 
 vnto  him  or  do  not  afterwards  depart  from  him.  In  a  word,  faith  fccthjC^'"'-'^''""^.*"'/* 
 in  the  word  o\  God  chat  the  vvorke  ot  grace  is  jrrcuocabJe ,  and  btUurfixafunr. 
 ftandcthfartand  inuiolatc  for  cucr*^  neither  doth  God  blind  ^^'f^f^^^^'h^^'py^. 
 whom  he  hath  enlightened  ^nor  defiroynhat  he  hath  butlded,  norplacke  d^.f^nci.c.t.ij. 
 vp  xvht  he  hath  planted  Jbecattfe  theqtfts  and  caHtncr  of  God  are  with-  ^""/t  ^'i  ^"'' 
 cut  repentance  y^  that  u, they  are  firmely  ejtablijhed  to  bee  vcithout  any  foso-vtxMir.&t 
 change ^(o  that "  rvhom  he  hath  called  and  $ei(iified,  them  he  glorifieth^  ^tct^vI'tlTi. 
 becaufc"  he ealleth and lufltfiith none  but  whom  hee  hath predefljnated  i.cap cMumDcu 
 vntoglorie5and  therefore  it  follow  eth, that  heegiueththcm  p^^fe-  ^'XpiufidlHi'' 
 fierance^ottheattainementofthc\i\d  giorie.  ?  The  Father ,  faith /«J'«/^/«./^r^«f 
 Ambrofe , that  rvoi  the giuer  cannot  rettoks  his  gifts, nor  put  arr.iy  him  V^^^[^''f/^'l''\. 
 from  the  grace  of  his  fatherly  a  jfetl  ion  ^  whom  he  hath  enter:  atned  and  tcrmaff<ciu<  gra- 
 recemedby  adoption.  *5  For  fuch  is  the  grace  of  God,  faith  Chryfo/iome,  'l^allfiniicm. 
 it  hath  noend,  it  ncuerdetermmeth^^but  fl  til  procecdeth  to  greater  bene-  hom.^.Ta'isipfs 
 fits,  which  is  not  voont  tobefo  in  the  gifts  of  mem  for  a  man  haut^g  ob-  ^^''^f^^/'f/f  i**^ 
 tained an officeyan  honor  or  princip.dtty,  hctth  r,o perpetuity  therein^  "'"mrnntnntwt, 
 but  isfoonebereft  of  it.  For  albeit  the  hand  o\  man  do  r.ot  take  it  away,  LSe'pr7p^<t(r 
 yet  death  wilLrvhichfh^edilyPiallouertahehim.Bht  iheooodfrifis  which  ^f  qi't pr. (rtdi  m. 
 Godgmethare  notjo^Mfromwbtcb  neti  her  man  ^nor  time, nor  any  ^ower  ijommbw  r'**^ 
 
 mt\  vnbi  Jir.i'Ut 
 tfftcutus  c/lt]M(  ma^iftratum,  f'oriam,  prinilps'unt-tamen  in  to  pcrptluui  mn  maHet,fJ  <  oiif/}(m  ^o  to  f .  curitur. 
 fisvi  vt  honoiemtUum  humnnA  m.mm  >io>tenp>at.(trlefuper!ie»nni  nion  omtunoinp  it'.i  ijl.^i  fuc  D  u\  /»fj/rfr(j<- 
 tur  bmidquaqHam  talin  funt  a  quthm  videlue:  noniiomi,;:a>t  tempu<.non  -eiu-n  ,:du<.i  [jruiti  -lit^mn  if  ft  dk:bo'm.  non 
 rtioTi  tngru(»i^dttur6ire  vot  pctrrir,(!tun  ve/morltii  cum  (umui,ium  dcmUm  jiir/.tih  ca  [»ffLutiM$,  ttqatadt^  tjueff. 
 gredimar  m.ii^is,eo  matoribut  tjfi^is/rufm.'(r. 
 
 r4  ./. 
 
5  0(5  of  the  certainty  of  Sduntm. 
 
 ofad!4erjtthfy*iorths  dtnelljnar  death  a^f  reach  tug  cdn  remoue  vt,  yea 
 tOrigtn.  in  Jere.  when  we  are  dead.we  do  more  ajfttredlj  pojjcjfe  thefame.ln  a  word  "■  it 
 k7//o&*'  isimoolfible.  faiih  Ortgenjhatthat  uhich  God  cfHickneth  [hottldhee 
 viutftcam't  Deuf  flume, either  bj  himfdfe  or  any  other,  Ir  is  true  then  thac  hee  [onely') 
 dlfjt^'''''^^thAtfer^eHerethtotheend^Mlbee(aued,  but  itis  true  alfo that  God 
 i^itgM  corrupt,  giueth  prcfcuerancc  vnto  Saluarioa  to  all  them  to  whom  he  hath 
 Si£>?rrl««r4  g'-Jen  the  true  filth  of  Valuation,  ^fucha  gift  ef  perfenerMce ,  as 
 Dei  per  grit  lam  yjQf  oHehmthout  whtcb  thffjf  ca»tot  perfefiere ,  but  by  which  they  doe 
 uLldiMm"  *io of^'^r  ^^^  perfenerepv  by  ivhicb  they  doe  certatnlj  perfenere ,  fo  as 
 fer[euerm:u  d.t-  ih^ithcir  futth  doth  neucY finally  fdite^  neither  fhall  thetr  end  find  it 
 *rZm/ffId!mur  butcomtminginthem.  As  touching  this  point  Af.Perkttts  anfwc- 
 mnfoittm  vtfine  (.^.j  yefy  eftcibja!ly,that  wee^ray  that  God\roHldnot  faffer  vs  to  bet 
 yan-Tefcnol'of-  ^"^holj  oHercowe  ofthc  diuell  in  a  ay  temptation^  xvhen  we  fay,  Leade  vs 
 fim,-vemm  etiam  „^f  intotemftation^andthat  to  this  petition  tvech^ue  a  prormfe  anf^e- 
 nomff iwfiri7^re!  rablc^that  God  withtemptationwtllgiHe an  ijjae ,  and  thsrefore  that 
 ftnt  ^ jiiii  tomm  fhe  dinellhorvfoetier  he  wound  i  he  faithfully  yet  /hdHneuer  bee  able  Vf 
 in%L%^'elm  tcrlyto  ouercofxe them.  Whcr^to  M.B:(hop  very  idicly  rtplieth  ac- 
 mfirn.tnen':emTji.  sordine  to  his  mancf,  bv  a  fifkicie pfdiuifton  th^t then  the affurance 
 finis.  dependethvpon  prayer ^  and  not  vpon  our  former  faith.   But  let  him 
 
 i)fJ>ytTr,  ^'^^^  ^^^  ^^^'^  anfwcr  in  efFcit  againe,  that  the  aflurance  ftill  de- 
 Aiifo-^forxiLiiu  pcucieth  vpon  faith,  which  ^  faith  is  thefoumame  of  prayer ,  which 
 tfit'ru^6Si  prayer  bcg-7eth  of  God  as  Chrift  hath  commanded.  Lead  vs  not 
 concciatwe'tquAinto  t^mptation^  which  to  whomfoeuer  it  is  graunced,"^^^  r^tf 
 ^utuTtriiiuo-  ^ifiofGodperftuerethinthatfanSiific^tion  which  by  the  gift  of  God 
 Mimin  pincttfica.  he hAih riCeiHed,becaufe  no  manfaileth  ofperfeuerancebut  by  beeing 
 *D^odlZ'"'l7-  led  into  sewp:atio»:mA  concerninj^tempcation  the  Apofiles  words 
 cepit,DM(io>tdnre  imoott  thc  promifc  of  God  to  all  the  faitiifuJi, "  God  ii  faithfully 
 pms-N^J/^utf-  wh^owtllnotfufferyouto  hee  tempted  aboue  yeur  Jirength,  ^ut  toge. 
 <jui>H  pe>fenerare  they  wit h the  tenjptatiofiiviligfue  the ijfue,  that  ye  may  be  able  to  bear 
 'S^t!m^  if.  Where  upon  S.  Ambrofe  (:i\thmo\\  notably  to  thc  purpofe  wre 
 inferatur.  hjuc  in  hand,  ^  Therefore  doth  the  Apofile  fay,  that  God  14  faith  full 
 
 y/.£i''/«°'.'i.  and  will  no:  fufer  them  to  he  tempted  aboue  their  ffrength ,  becaufe  he 
 1  ajdio fideUm  fjath  prowtfedto  gtue  the  kingdome  of  heauen  to  them  that  hue  him, 
 ^■!n^dTtur.mje   And  mufl  needs  giuc  the  fame' becaufe  hee  is  faith  full.  For  that  caufe 
 
 jpromifii  Dsxi  dili' 
 
 geatibus  ler.'gniCiUftia.&detmciffecJl^mifdehi  e/?.  VroptercaergotrihuUtis pro  fe adsrit,ncc pxtietur  tamumir- 
 .  rog<in  quoi  toisrxn  non  paljlcfedfaciet  -vt  au":  cito  cefft  ten^atia,  aut fiproHxafuerit  det  tolerandi  wrtutem.  dioejuin 
 not  dibit  quoiprorniftt  quia  vinceruT  q.-npatitnr.  Homo  eft  enrm  infirmititt  fiit>ieclus&KO>teril:  qui  accipiat.  Sed 
 qutafidelisefi  Deuf  q»i  promt  fit  fubusnitvttmplcat  quod  from,%&c.Non  flusfermittituret  impom  qudm  fatur  fcr- 
 rj-pojs^y:q'w:odie{a.ttnaitftrf!tttmurq;Mfciturv'tra.  nonpoJfequkmtndi'.otoUrare. 
 
 thtrc* 
 
of  the  Certainty  of S  ah  at  tort,  3  0  7 
 
 therefore  he  will  hefre-ent  to  them  being  in  trouble  ^or  his  fake  ^ar.dxoti 
 Kotfu^erfo  much  to  be  L.td.  vpon  them  Oi  is  not  to  be  fnff'ered  ,  but  ei~ 
 ther  inl/c^kfe  the  tempta  ton  to  ceafe,or  if  ft  be  lona^tvi/qiMefirins^th 
 to  endure  it :  otherxvife  he  jhall  not gme  that  rvhichhe promtfcd^becaufe 
 the  party  fnjferingfl}all  bs  ouercome  ^  being  a  manfubie^  to  infimtiy^ 
 andfefhallriotbeetoreceihcthepromile.  But  becaufeGodis  fatthfull 
 irhxh  hath  promtfed,he  helpeth  htm, that  he  may  fu' fill  his  promife^and 
 no  more  is  permitted  to  be  laid  vpon  him^  then  it  is  knoxvneto  Cod  that 
 he  ts  able  to  beare,fothat  he  it  not  fujfred  to  be  tiwpted  the  fourth  day 
 that  is  knotvne  not  to  able  to  beendt4re  beyondthe  third  day.80  then  by 
 thisfachcrsiudgemenctheApoQlcrin  thofc  words giucth  to  vndcr- 
 ftand, that  God  hauing  promifcd  to  the  f^aithfull  tde  kingdome  of 
 heau;n,  doth  foproiiidc,  as  that  he  may  pcrforme  vmo  them  his 
 promilVjWhichhcfi-ioldnotpCirorme,  ifcirhcriheirownlightncs 
 or  any  aduerfc  power  fliold  prcuailc  to  mnlcc  them  vncapable  thcr- 
 of,  and  therefore  he  fiiffereih  them  not  by  any  temptation  to  bee 
 t-iken  away  from  him, but  giucth  them  con flancy  and  pcrfeucrance 
 whereby  they  wade  ou:  of  the  flouds  thereof,  that  they  ncucr  bee 
 drowned  in  them.  This  is  the  piomiTeof  God,  and  this  promifc 
 fai^happrchendetb,  and  accordingly  praieth  nudbclceucth  accor- 
 ding tothcpromifcj  that  it  fliall  obtainc  that  which  it  praieth  for, 
 and  therefore  fhall  not  by  any  temptation  be  vttcilyoucrthrown. 
 B  Jt  »^h.u  then, {i'\th  M,  Bifliop,  tfxve pray  not  fo  aswe  ought!  may  not 
 the  enemy  then  not  onely  wound  but  alfo  kfflvs  ?  VVe  anfwer,  Yes  in- 
 deed M  Bi(h op,  \\t\sou\ A  fo, and  both  f.iiih  &  pratcr^and  al  would 
 faiIe,ifGod  were  not  the  keeper  and  maintaincrthereof.Butit  hath 
 beenc  before  f3id,that/rf/r^  isthefotintaineofpraier^and  therefore 
 C}oJ  in  the  keeping  oFour  faith,  conrinueth  our  praier,bccjufethe 
 ft:  eame  cannot  failfjfo  long  as  the  fountaioe  failcth  nor.    Praieris 
 the  breath  of  faith,  which  neuerceafeth  to  b/eath,  fo  long  as  it  is  a- 
 liuc  Hraicrsarethebcamesof  faithjifthe  hghtoffaithbe  notqiicn 
 chedjtccrtainly  fcndcth  forth  his  bcamsofpraicr.^  CAr/7?r){>  rfore  „  , 
 
 hauma  praieA  for  hi4  ^that  their  faith  may  not  faile^tt  piat  neuer  fatte  fi-  rcpt.c^  grr.ca. 
 naUytnafijofthsm.  And  thcrefo;c  they  llial  ncuervrrcrlvciueouer  'V/'**1'  """^ 
 to  pray  vnto  him, that  it  may  Detulnlled  totnc^vhich  ispromited,  dilict.is  fidn  rcnm 
 ■  eucryone  that  calleth  v?onthename  of  the  Lord,  (liallbe  fatted.  And  f""'^j:'»""'-j^fi: 
 
 /  I  -'  r  cut -vlque  in  put. 
 
 fiirciy  God  wantcth  not  mcanes  whereby  to  prelcrue;  nd  continue  aR0m.10.j3. 
 both  the  one  &  the  other,  not  onely  byinftriid^ion&aduertifment 
 of  the  word  &  facramcncs  ,but  alfo  by  corrcdtion  and  difciphnc  of 
 
 crofTcs 
 
3o< 
 
 of  the  CertdntyofSAlmttoH, 
 
 bl.Cili.\6. 
 
 croffcs  and  afRidlionSj  and  many  grciuanccs  of  temptations,  by 
 which  as  occafion  fcrueth,  he  frctceth  ofFthe  ruft,  &  blowcch  away 
 the  afbes  of  carnal  fecurity;fay  occafion  whereof  as  children  affrigh- 
 ted or  greiued,  runnc  to  their  father  for  fuccor,  fo  are  we  raoued 
 togoby  praier  v^ntoGod,  according  to  ths  faying  of  the  Prophet 
 E[ay :  b  L  rd  tn  ajf/tclion  they  haue  viftted  thee ^t hey  haftepovured forth 
 apyaierwhefjthychii/it/emefjfivasvpoKthem.Aihcnthexcforcofouv 
 feiues  wc  eafily  grow  flack  both  in  praier,  and  inall  other  works  of 
 piety  &  godlineffc^yet  God  prouideth  to  the  contrary, to  keepc  the 
 
 cjob.jj.1tf.r7.  fiteot  his  fpirit  continually  burning  in  our  hcart</<'/'m«r^tf«ytf4rf.f 
 ■  ^y  his  ccrreU;ions,to  CAujevsto  ceafe  from  our  {€mll)enterprtfes,a»d  to 
 heale  ottrprfde.andtokeepe  &ack^ourfouIefrdthepit:whicb  ischcfamc 
 r.ii.j  J.  ^1^^^  ^1^^  Apoftic  faich ;  *^  fVhet  weareiud^ed^  we  are  ckajiened  ofthe 
 Lord, that  we  may  not  be  condsmnedwitb  the  world.  And  whereas  M. 
 Bi^opgWtdgc&i^  thzt  t hofffa^ds  pitifft//y  fall  away ^  wcanfwer  him, 
 that  they  which  finally  fall,  did  neuer  truly  ftand,  though  they  fce- 
 nicd  to  ftand,nor  cuer  did  truly  bcleeuf, though  they  fecmed  to  be- 
 leeuc,  but  euen  of  their  fals  doth  God  alfo  make  vfe,  to  make  thofe 
 that  are  truly  bis  to  ttand  the  fafier,ftriking  thereby  a  dread  &  fearc 
 into  their  hearts,whci  by  they  abhorre  to  think  of  that  befalling  in 
 thcfclues,  which  hath  befallen  in  the  othcr,that  they  may  the  more 
 inftantlycall  vponhim.and  embrace  the  mcanes  whereby  they 
 fhould  firmrly  apprehend  &  take  hold  of  him.  We  fay  the  fame  that 
 Af.Perkj^Hsdozh^th^it  ft  cannot  be  that  he  that  is  once  indeed amember 
 ofChrifi^canemr  after  be  whely  cut  off.  But  this  difliketh  M»  Btpjop 
 rrmchjioihu he  z\(:\a.\{-\-\Qih,0 pjarnele(fe ajjertion  \  Where  we  may 
 morciulily  cry  outofhim,  Ofliamclcfle  man,that  maketh  Chrift 
 lelTeafFciSionate&kindtothcfpifituall  members  of  his  myflicall 
 
 e^mhrofjtu-  bodyjthenhehimfelfis  ro  the  earthly  members  of  his  own  naturall 
 
 ikete  damare  que  rot  away,  ifhccanfauc  ic;  and  wil  he  make  vsbeleeuc,  that  Chrift 
 '^o^ftXlk  ^"ffercth  his  mebers  to  rot  away  fr6hmi?Shal  we  think  thac  Chrift 
 cuius  -viumtHor-  doth  leircrefpciSl  3  faithful!  foul, the  any  ofvs  doth  refpedl; a  finger 
 
 ;j./;j^?/;;f^^^.  or  a  toe?^Cd«  a^^^ 
 
 mdictt,^^ vti-  uing  min^rvhom  he  himfelfe  hath  redeemedfro  earth, andwhofe  life  he 
 
 t^}!^<kSqHe  k»<'vi;eth  to  be  the  reward  of  his  own  deathlfVtlhenotfay^  What  profit  is 
 
 ipfefiluaiti?       there  in  my  bl<md,if  I  condemn  htm  who  Ihauefattedfde  is  faitliFul  & 
 
 wil  Oct  deny  himfelf;he  wil  not  vndo  that  which  he  hath  done,nor 
 
 blot  out  his  ovvne  name,or  fuffer  it  to  be  blotted  cut,which  he  hath 
 
 written 
 
of  the  Cirtamtie  ofSaludtm*  3  09 
 
 written  by  his  fpirit,  in  the  hart  of  cucry  one  that  belccucth.  He  wil 
 notdifmtmbcr  himfclfe,orrecciuca  maimeinthai'^o/?()'  n-htch{Q,C'^ 
 ncrall  V  in  the  whole, &  lefpeiStiucly  in  cucry  pari)/>  the  fulnesofhtm  ^"  '**'' 
 /^<i»//'/7<r/^4///>i4//.Seeingtherroreencry  triicbelccueristruelyamc- 
 bcr  ofrhis  body,&  hclpech  to  make  vp  ximftilnefje  of  Chii(},it  canot 
 bethatChrirtniouldfiifFcranytriicbcIefucrto  perifli  but  quicke- 
 ncth  &  cherifhcth  cucry  fuch  mcbci  with  his  fpint  of  !ifc,&:  hcalcth 
 the  wound  J  and  fickncflcsthcrof,thatif  may  ncuer  die.  But  ofti  is 
 point  further  inthefcc^ion  next  (sue  oncjherc  it  fiiall  I'lifTlcc  to  exa- 
 mine thofctext«&  examples  cfholy  Scripturcs,which  he  faith  arc 
 cotrary  to  that  that  M.Pcrki»s  here  affirm'cth.VVhich  it  thcv  be  ttJ4- 
 ^^-andfAi/wtf.ashefaithjWemaytliinkchima  very  fllly  msW.thstof 
 thofcw^w^  could  make  no  better  cljoicc  then  he  hath  done. The  firfl 
 place  is  that  of  our  SauiourChrj({,  ^  Euoj  bvAnch  tnme  not  bcarinqt,\o\\^i.i. 
 frttit^  hen-ill  take  away.  Wherein  the  Reader  may  eafilv  fee,  that  he 
 doth  bur  only  abufe  tKcfimpliciric  and  ignorance  of  fuch  as  can- 
 notcfpic  his  fraud.  Hetelleth  vs  o{  taking  avoAj  ihehranchts  that 
 kearenofuity  whcrasthc  matter  in  qiuftion  is  ofihcpcrftucrancc 
 of  thofc  branches  that  do  brinp;  torth  fruit.  We  doubt  not  Inic 
 i\\cbranches\\b\Q\\  hzzic  no  Umi  (h^\hc  taken  array  ^  bnrwefpeake 
 of  tranche  f,  which  as  touching  pre  frnt  fiate  do  bring  forth  fruit,  & 
 oUhcour  S^u\ouT2ddctW' Efifry  brach  that  beareihfrutt^the  father  ^^''^^^'' 
 fttrgeth  it  that  il  way  bring  forth  more  fruit.  The  branch  the  that  bca. 
 rcth  fiuitflialperfeucr,&lhalIneuerbccLitoff,  becaufe  the  Faihtr 
 purgeth  it  that  it  mAji  bring  forth  merefrttit.  But  Aif.BipJop  will  vr^c 
 that  Chrift  Cnih,Euerj!  branch  /»  wf;therby  to  (ignificjthat  cue  thofc 
 b  anches  which  do  not  beat c  fi  uir  are  in  Chri(J,3nd  yet  are  cut  ofFS: 
 taken  away  But  there  is  no  neceflfitie  of  any  fijch  conftriidtion  :  the 
 words  are  rather  to  be  taken  as  we  read  the,  Euery  branch  that  bea- 
 reth  notfrmt  in  me  For  eucry  man  is  compared  to  ^  branch,  &  natu- 
 rally we  areal  b;  aches  of  a  wild  vine,  as  we  grow  fro  the  corrupted 
 ftockcof /^^<««»,  &  bring  forth  none  but  fowre&  vnfauouric  fiuif, 
 fo  that  to  bring  forth  good  fruit  wchad  need  to  be  tranfpjantcd& 
 rcmouedfrom  thcf^ockeof /^^jw»,tobc  ingraffcd  into Chrifl. And 
 this  may  the  words  of  Chrift  import,  that  the  Father  t3kcth&  de- 
 ftrr^ieth  eucry  branch  that  fli!  cotinuc  th  to  bring  forth  fruit  in  y^da, 
 and  IS  not  implanted  intoChrifi  to  biing  tortii  fruit  in  him.W  hith 
 cun(h  u6hon  if  we  follow,  as  it  caricth  mul^  pi  cbjbi!ity,thcn  here 
 
 is 
 
3 1  o  of  the  CerUinty  ofSdttAtton, 
 
 isnotliingfaidofany  to  be  cutoff  chat  is  a,  branchm  Chrift  the 
 true  vine,  but  o( branches  taken  and  ca(l  away  that  are  not  in  hini. 
 But  yctgrantinghimthatreadingofthe  words  which  he  dcfircth, 
 yet  he  is  no  whit  tiic  nearer  to  his  purpofethercby.For  men  arc  di- 
 uerfly  vndctftood  to  be  in  Chnftjfomc  by  fcmblancc&nieWjOiher 
 feme  in  deed  and  truth  :iome  by  outward  calling  &  profedion  on- 
 ly; other  fome  by  grace  and  inward  regeneration  rfomc  according 
 to  the  flefh,  and  in  the  eie  of  the  Church,  other  fomcaccording  to 
 thefpiric  atid  power  of  Chri(t,and  in  theeic  ot  God, The  Church  is 
 Y^^y/ijor^  wherein  ii  both  corne  and  chaffc;  the  field  wherein  grow- 
 cth  both  wheat  &  tares;  the  net  that  catchcth  al  lorts  of  fiOies  both 
 good  ^rbad;the  paQurc  where  iccdbothfheepe and geatesnhc  ban^ 
 ^«fr  Wy^thatenrertainetha!  guefts  that  com  both  clothed  &  vn- 
 cioathed,alyctcoinniingvnderthcnanieof/r/tf«<//jalfaying,Zor^, 
 i^(gu[tJtvmt.  Lord\z\  profellingthennleUies  to  take  part  with  Chrift, '  Achtldren 
 tcckf.cap.  I  i.Ffi.  (jy  commmton  ofSacram  ents ,  whereby  there  is  in  them  a  (^ew  of  godii- 
 mft%purmalig.  nefje  thutw^ny  thory2es  bj  mdltgntty  of  behaHioHTj  whereby  they  deny 
 Kitatem  rmum  f  the porver thereof :  all  ^ee^e  in  outward  complement  &  coiiplemcnc 
 fJumftimfitlr-   to  thc  Church,buc  ^nmny  wo/ues  in  fheepes  clothing,/}'<«^/B»'4/'>  to 
 {ommmiomm  fr'  maicc 3  fpoile.   Now  wc  are to  ditlinguidi  them  that  trucly  are  in 
 M^lT.7'v"^^a■    Chnrt,frotn  them  that  arc  not  fo.Of  them  that  truly  arc  in  Chri(l& 
 ^d^im7I"'i^'*^    in  prcfentftatcofiuftificationjourfpeech  here  is, that  they  can  ne- 
 mmitc7hai>mT»  uerwhoJly  b  e  cutoff^  thc  reii  we  know  are  cut  offfrom  that  \whtch 
 TermJ'^f'""     f^^J'f^^»^fdtohaue,butindcc6hadnot'.wWich  if  they  had  had  indeed 
 t'^wnuterJne,'  as  thcy  fccmcd  to  hsue,  ™  ih.^y  fhonld  haue  had  more  gtt4eK^that  they 
 ^^De'haprca        might  ha»e  abundituce,  Am^  not  be  cut  off  from  that  they  had.  U  )s 
 DoHxtiflM.s'.c.i.  therefore  nothing  3gain(lvs,which  ^.^/j^^i^alleadgeth,  that fr«//- 
 cw..,«.^.    leffglffanches,  which  in  deede  are  not  in  Chrift,  though  they  will 
 lupi&iufjin.    leeme  to  ocare  cut  ott  from  leemmg  any  longer  to  bethat  which  m 
 /rag.-<«ry«,  viif-j^yjj^jj^gy„py^f  ^g^g    Eu crv  ouc  t H 3 1 tf iie/y IS 4  branchin  Chrift, 
 tjfe,  veruHtamen  Drinocth  torch  tHut  iH  him,  &  ettery  brunch  that  brmgeth  forth  frmt^ 
 ndtUamouem   ^  (he  Father  furgeth  t  hat  it  may  bring  forth  xwor^  fmf.Huery  oncriier- 
 tisvMtjimn     fore  that  is  ttulv <«  ^r4«f^  in  Chrift, as  cuery  ttuc  belecucr is ,  fliall 
 %lrlmS'bm  ^^^''i^'""^  *  branch  in  him  for  euer,thar  it  may  be  verified  which  thc 
 coKuyiiHntur.      P  r  ophc  t  fa  ith  ,n  'sHch  as  bepUnted  in  thehonfe  of  the  Lori^fhAlfionrtfh 
 Kufi '  ^j  ^      in  the  courts  of  our  God  They  pjallji  ill  bring  forth  euen  in  age  andfhctl 
 nPidi.-ji.ij..      ^tf^M«^/<?«r//2»wff^.By  tbisthcanfwcrisplaincto  theothcr  place; 
 Ifaman  abide  not  in  mc^he  is  cafifoorth  as  a  branch,  and  [hall  wither 
 
 and 
 
 J 
 
of  the  Certainty  ofSaluattoH,  ^  i  y 
 
 4imihcafi  into  the  fire.  For  thereby  is  imported  what  bcfallcth  to 
 them,  who  carving  (cmblance  to  be  in  Chrrft,  bcarc  no  fruit  in 
 him,  who  bccaufc  th:y  arc  not  truly  that  which  they  fccmc  ro  bee, 
 therefore  abide  nor  in  that  which  rhcy  fccmc,  and  cither  by  death 
 or  by  other  occalion  become  °  corporally  feparMtedfrom  the  Chnrch, 
 to  whtch  tbey  he  fore  [but  onelj)  feemed  to  bee  coupled.  1 1  is  true  then  ^-^"l"^-'P'fl-Sf 
 thatif^  man  abide  not  in  C/>ri/?,though  for  the  time  he  fecmc  to  be  ^tTctfia/Jcfm 
 inChriftjhe  isff^iy^/cTr^andperiflierh:  but  it  follow  eth  not  there- '"'^"T'"''''^'"'*' 
 forcjihat  any  man  thai  faithlully  bclceucth  inChrift,  and  thcrfore  pr7«r'!JJ»*S 
 tiuiy  isinChriftjdothnorabidcinhim.  Nay  our  Sauiour  himfeUj^TT'"""",^"'- 
 tcacheth  v;  the  contrary  when  he  faith:  ?  He  that  eateth  myfle^  and  ^ideZrtccuju 
 drinkethmjbloHdabidethinme  andlinitm.  For  what  is  jt  to  eat ''{"^^^^  g 
 theflepJofChrtftandtodrtnkehti  bloud^bm  ^  to  beleene  in  Chrfi,'to<i'^>'t**fl'»  l<>'» 
 be  partakers  of  his  pajfion.and  with  comfort  a»dvfe  to  lay  vp  in  our  rDl'dlaVhrie. 
 mtndf  that  hifjit^  was  crucified  and  ivoHndedfor  vs  ?  Euery  one  chen  l'i>:x.c.ip.i6.Fig$t. 
 that  truly  belecueth  in  Chrift.eateth  his  flcOi  &  drinkcth  his  bloud  ^^fcS 
 and  thctcrore  abidcth  in  Chrift,  and  Chrili  in  him.  No  man  there-  e/fecomnumcM- 
 fore  that  truly  belecueth  in  Chril},iseuercuroflfor  caft  forth  to  wi-  TS^:ZZe- 
 therottobethrowncinto  the  fire.  Now  to  an  indifferent  Reader  I  "'^""'*""  '"  *"*- 
 might allcdgc,  anditcafilyappearctb  by  the  vfcof  thattcrmc  of'Z^prT^tncL 
 adiding,  chat  by  adiding  in  Chrt/t,  is  meant  our  very  bein^  in  Chrifi,  "fi'"*  ^  vulnerd- 
 which  is  therefore  focxpreffcdjbecaufe  no  man  isinChrift  truely*'* 
 andindced.butthcfameabidethinhim  foreiicr.  So  that  the  mea- 
 ning of  Chrifls  words  (liall  bee,  Jf  any  man  be  not  trueiy  ingrafted 
 into  me  as  th^ruc  vine,  to  grow  vpop  mee,and  to  bi ing  forth  fruic 
 by  mc  ,  he  is  caQ  forth  as  a  dead  and  vnprofitable  branch,  and  fhai 
 come  to  nought.  Butitbootcthnotto  allcdgc  this  to  a  wrangler, 
 who  whatfocucrappearc  otherwhere,  will  norhccrevnderlland  it 
 orhcrwifcthentofcruchisowne  turnc.  Againil  him  therefore  the 
 other  folution  is  plainc,  that  whofoeucr  belecueth  in  Chrifl,  the 
 fame  abidcth  in  him,and  therefore  fhall  ncuer  be  cut  of?,fo  that  yet 
 be  is  farre  enough  from  any  dcmonf^ration,  to  prone  anv  ^ho  are 
 trueiy  members  ofChrtfl,  are  xvheUy  and  for  euer  cut  off  from  him.  Let 
 vsrcewhether  the  rcfl  will  afFoord  him  any  better  dcmonftration. 
 Are  xve  not  by  faith,  faith  he,  made  members  ofChrtfi  by  our  aduerfa- 
 riesoxvn  conjfejfion'iYcs  M.Bt^op^buty^i  not  by  euery  Icind  of  faith; 
 fo:  S. fames  faith, ^The  diuets  beleefie ,  andyetthcy  are  not  thereby '"'"''  »'f 
 the  members  of  ChrifJ.  Wc  arc  made  the  members  of  Chrift  only 
 
112  Of  the  Certaintte  ofSduAttoH, 
 
 by  true  and  liucly  faith,  whereby  Chrirt  dwfUcthin  our  hcartj,  of ' 
 cCaLi  ii6         which  it  is  that  the  Apoftle  faith,'  Te  arealltheChttdrenofGodbf 
 faith  in  Chrijl  Ie[ut  You  will  not  fay. /I/.  Btjhop  ,  that  by  eiiery  faith 
 a  ma  is  fpritually  made  a  meber  of  Chriftjbccaufe  you  fay  that  there 
 'ufaithmthoutchart!y^znciyoudaren<itC2iythn  without  charity  a 
 man  may  he  a  member  of  Cnrift.Which  being  fo,  how  vainly  doth 
 a  Mati  j.io.«     ^^  allcdgCj  that "  our  Sauiour  faith  in  the  parable  ofthefoxver  co»cer- 
 ning  them  that  receiue  the  word  in  ^oiie  gronn^,  that  mth  ioj  they  re- 
 ceiue the  word,  buthAueno  roottandforatimeheleeHe,  andtnttmeaf 
 temptation  reuolil  For  though  it  be  faid  that  they  beleeue,  yet  ic  fol- 
 loweth  not  that  they  belecue  with  that  faith  whereby  they  fhould 
 bscomc  the  members  of  Chrifi/Sox  Herodin  that  fortbclceued  the 
 X  Mar.tf  ,ao,       word  preached  by  lohn  Bapttft, '  whom  he  retterencedas  a  iufi  and  ho- 
 Ijfman^^  heard  htm  gladly  ^and  did  many jhmgtaccordwiiy,zr,d  yes 
 bee  was  not  therefore  a  member  of  Chnft.  By  conui6^ion  of  con- 
 fciencc  men  oft  times  receiue  the  word,  and  cannot  but  bclccuegc 
 acknowledge  the  trueth  thereof  when  yet  they  embrace  it  not  with 
 ^     *^' *        aflFc<Sl\on  of  loue,and  therefore  haue  not  that  y /«///&  B^ife/V^  R'ijyi^^/^ 
 ^//(?«tf,whichonclyistruefaiih.Andhowcan  heperfwadc  vsthac 
 true  members  of  Chrift  are  by  Chrift  himfelfe  compared  to  the 
 %^iguliinicaHfi^^y^^°'*'*^^  Wee  arc  perfwadcd  chat  onciy  the|tf(7</^ro«»<i  are  the 
 tr»a.i.infra.(eSt.  ttuc  mcmbcrs  of  Chrift;  as  for  the  reft  they  arc '  dt  bad  hurnvrs  m  the 
 *••  hedj  as  S.AHJiin  faith.biit  members  they  are  not.  And  how  (hould 
 
 there  betruc/<«//<&inchemotwhom  ChT'i(\(mh;Theyhafte»orpoti 
 Can  true  faith  grow  where  thete  IS  no  rtfo^  for  it  to  grow  vpcn?Nay 
 ■  pr     S-^^P^'^^  teJleth  v$,  tbot faith  it  felfe  is  •  the  root  whence  all  good 
 Lii5^»^«w^^^''"'''^°'*^S'"'*''^'^"*^^°^  can  they  bee  faid  to  haue  true  faith,  of 
 hoMiopens.Ctdin    yvhom  it  is  tfucly  faid,  that  they  haue  no  root  ?To  be  fhorCjthefe  arc 
 ctm       "  '^^  *   faid  to  be!ccuc(but)/i^r  a  time,  but  of  them  that  trucly  bcjecuc,  it  is 
 bRon.y,j3.      (^.iA^JVhofoener  beleeneth  in  him (hallaot  be  con foHnded,  and  there- 
 fore their  faith  fhallneuer  failc.  The  next  place  is  lewdly  falfified 
 by  hitn,alledging  ihnfomehautng  faith  and  a ^ood  confcience ^expel- 
 ling good  con fcienceyhaue made (hfpivracf^  of  thetr  yii//£>j  whereas  S, 
 Paul  faith  not,  thatr^^'  had  faith  and  a  good  confcence^  butinftru- 
 c  i.Tim.i.ia.      <^cth  Ttmothie  for  the  fighting  of  a  good  ^^ht,  to '  haue  faith  and  a 
 goodconfciencSy  vfhtch[go»dconfcienee)fome^  faith  he,  reieUtnghaue 
 made  (hipwrack^concerning  the  faith ^of  whom  are  Hymeneus  and  A' 
 lexander.  Where  byfAtth  as  OectuntmiHsohkiutihi  hejncaneth 
 
 'a 
 
Cfthe  Certaintie  ofSaluation.  3 1 Y 
 
 '^  4  fait  hand  bcliefe  concerning  do^rine,  and  vnderflandeth  confcwice  <<  Q^amiM.  in  t. 
 M touching  conuerfMtion  ;  wbtch confcience  of go»dlife,  faith  hCjrA*^  T,m.i.Fidimdi- 
 reieSltng^  made  pjipvorackeofftmb.  Forvchena  man  liueth  wickedly , 'd,^.!^Ji.Jonfci' 
 he  makefh(hfpwrackeconcerr]i»ff  faith.  For  men,  that  they  may  tjot  be  '""'"» '^'^"1'** 
 
 1,1  II  r  I     "^  I    /  /■         I        /     ■     circa  ctnutjftti*' 
 
 troHblsd  ivttb  the  terronr  of  things  to  come,  labour  to  perjivaae  thstr  „emeji.^^3m 
 orone  minds ythat  thofe  things  are  lies  rrhtch  with  vs  are  koken  concer-  ""?""  conjumtt- 
 ning  the  rejurrection anaittdgement  to  come.  S.Pan/s wo wsmcn  im-  etcvintitdonpci- 
 porttliat  chcyhad  proftfledriicfaith.thjcis.thtdcc^rine  of  faith,  ('f"  -^"WA.? 
 
 I        in-  ii^i/i'  ii  I  r    T       I         yti  cthmqunri' 
 
 the  do6triiK  which  in  Cnriltianity  v\e  bclccucancl  protclic,  bwi  probt  viximct* 
 they  held  not  ^  the  myjierte  of  faith  in  a  pure  con/eience,   they  liucd  t^X^ftTo', 
 lewdly  and  wickedly  in  thepiofcdi.inof  the  faich;  tlicirconfcicn-  Swmdcmne  tcr- 
 ceswcrc  fraught  vviththe  guilt  of  folIoAing  rhcir  ov\ne  vngodly  ^cTlc!*'m,°"a!o  *• 
 luftsj  and  therefore  they  renounced  the  fiith,  the  doflrinc  of  God,  nimopnfuadm 
 that  they  might  not  thereby  find  any  crcfic  or  checkc-  in  their  dam-  j'^'S'JLT"^" 
 niblc  and  wicked  coiirles.  \V.  acisthis  tothattiuc  faith,  u hereby  «/^'''wr <<«'«/««•- 
 webeleeucinChrifttoiuflih'cationand  lightcoufiRflc  $  wheieby  Utll'ur!^'"' 
 %vc  rcpofc  the  truft  and  confidence  of  our  Saluacion  in  him^and  do  •  iTim.j^, 
 trucly  call  vpontl'.e  name  of  the  Lord?  That  they  had  not  this  faith 
 it  isplamc,  becjule  5.  /^rf«/ faith  plainciy,  thitthiy  rcieClcd  a  good 
 conjciencej  for  a  ^good  confctence  is  alwaics  an  infe  parable  compani- 
 on of  an  vnfarnedfatth.  The  gi  eater  is  the  impudcncy  c  f  this  brab-    '■"'""'""J-J' 
 Jer,  who  faith  as  out  of  the  Apoftic,  that  x\\^y\\zf\agoodco»fctencej* 
 vvhcrcssthc  words  of  the  Apoifle  are  uuc«5tly  contrary  tothathcc 
 fiith.The  other  two  places  arc  of  thefjinc  {oxi^fome  inthe  lafidAieS 
 fha'lrcho/tfrom  the  fiith^ind  ^  fame  for  coHetotifneffe^  haue  erredfrcm  i.  cap".\*o! 
 thsf'.tth,  meaning  by  faith  the  dodtnn  ot  tlieChurch,as  where  it  is 
 faid,  ^  feme  of  the  Prttftsxvere  cbedient  to  thefiith;  and  agaii:e,  ^   He  i  Aa.6y. 
 freacketh  the  fatth  trhich  before  heede/frotedytii\d  ati;aine, '  Rtbnke  *  Gai.i.ai. 
 ihem(hjrpe/y  that  they  maj  be  found  in  the  faith, zi\6  therefore  in  the 
 former  oithofc  two  places,  he  oppoferh  to  faiih  ""  the  doHnres  of""  j.Tinn.t, 
 diue/syt'rtzt  \ojatth  may  be  known  to  flgnifiethcdodtine  uhich  is 
 otGod.  That  rcuoh  then  is  fio  the  faith  ofpublik  preaching  wfiich 
 wicked  men  make  rtiew  to  rcceiue  ondy  by  hyprocriticsll  &  faincd 
 faith-,not  f!5fiithnrpriuateconfcicnce  whcrby  ouly  tuiebclccuers 
 make  vfc  or  the  f.iirh  of  publike  preaching, fo  thcsr  own  comtort  & 
 Saluation,  which  is  therclore  celled  nt  he  faith  of  Gods  elecl,  be:aufe  •  Ticm. 
 it  is  found  in  none  but  only  the  r/<fi,7.  Thu>  theiforc  hi5pl<«ctsitruc 
 not  hispurp^.pfe,ici  vslccnovvtiic  examples  "Ahith  he  alltagetb. 
 
 hi  ft.. 
 
3 1 4  of  the  Cmmtie  ofSduntm. 
 
 .  Firft  he  bringeth5<?»/,who  he  faith  at  his  election  »'/«//^|'tfo^<«i»^fe 
 as  that  there  was  no  htter  then  he  in  lfraelj(fryet  became  a  reprobate. 
 .Buthistranflacionisfalfc;forby  thcvcrycircumftanccofthcplace 
 It  is  manifcft,  that  the  holy  Gholi  there  dcfcribeth  the  goocilincfle 
 ofi5W/perfon,notihegoodncircoFhis  condition.  Our  tranfla- 
 
 •  i.Sam.j.i.      tion  readcth  according  to  the  truth  ofthe  tcxr,that  "he xvas  agoodlj 
 
 yongman  and  afaire^fo  that  among  the  children  of  Ijrael  there  was 
 nonegfiodlttr  then  he  :  from  tteP^ou/ders  vpivardheiVM  higher  then 
 any  of  the  people.  Which  laft  words  doc  pi  ainelyrhew  whereto  the 
 reft  are  to  be  referred.  So/'^^»#»rtran{latcthit,  and  fliewethchac 
 the  Hebrew  writers  do  fotakc  it,  neither  doch  there  appearc  any 
 thing  whereby  we  may  conceiucfpiritually  anygoodncfle  in  him 
 at  all,  being  from  the  fitft,  crofle  and  thwart  to  the  commandement 
 ofthe  Lord.  Thefccor.d  example  is  of  i'^^wcw,  of  whom  he  faith, 
 xhztit isprohahlethathealfowM areprohate.  But  that  is  not  proba- 
 ble ;  nay,  it  is  altogether  vnprobable,that  fo  notable  a  figure  of 
 r  t.Sam.i9.»4.    Q[\x\^?t9hom  the  Lord lofsed.and  in  token  thereof  gaue  him  a  name 
 ;  ».Chr,»»ao.    ^  fedidiah,  that  is,  beloned  ofthe  Lord\  of  whom  in  figure  of  Chrift 
 h^i^iX^^  I  w'tllbe  his  father  andhePiallmy  Sonne  ^^\\om\K.Z'^'^tzm\^ 
 in  the  Canticles,  he  acquaintedfo  inwardly  with  the  riches  and  fe- 
 crcts  of  his  grace,  that  he,  I  fay,  fliould  after  be  vtterly  reprobate 
 andcaft  away.  For  although  God  fuffercd  him  very  grieuoufly  to 
 fal,  that  by  the  diftradlionofthatkingdoroc  thereby  occafioned,it 
 might  appearc  that  the  kingdome  promifed  was  not  accomplillicd 
 in  him,yetitis  more  then  probable  by  that  that  we  read  in  his  book 
 oiEcclefiafiety  or  the  Preacher^  that  he  wrot  that  booke  as  a  monu  - 
 mcnt  and  token  of  his  conucrfion  and  rcpcntance,wherin  he  tooke 
 ^Ecdef.i.n.     vpon  him  the  perfon  of  a  *  Pre.^cber,  for  redrcflc  of  that  which  he 
 had  offended  in  the  perfon  of  <i  King.  Further,  he  citcth  to  his  piir- 
 pofcthccxiin-plcsof/udas  the  traitor  and  Simon  Magus,  of  whom 
 Saint  Z,»i^(P faith,  that  hee  beleened.    Where  wee  may  wonder  at 
 at  his  notable  impudcncy,  or  rather  impiety,  that  he  maketh  ludas 
 and  .J/w!>o»Afrf|^«/ once  members  of  lefusChirft.  Oilndas  our  Sa- 
 uiourChrift  faith,  when  he  was  at  the  beft,  x.hu^  he  was  adiHel^and 
 «Joh..j.7o.       .y./o^woutof  theexperienceof  his  whole conuerfation,  that"^?* 
 
 •  cap.i  j^.       ^^  ^  theefe^  thereby  fhewing  that  it  neuer  was  with  any  true  heart 
 
 that  he  followed  Chrift,  but  onely  to  make  a  commodity  to  him- 
 »  Aa,8.i J.       fclfe.  Oi Simon  Ma^us^ S,  Lnke  faich  indeed,  that  \he  bcUcHed,h\it 
 
 io 
 
of  the  Certainty  ofSalitation.  g  i  y 
 
 foajt^at?^/^rpcrcciucthamidrthisbcIccuing,thatyAAf/jMr/w<«rfjV<r.»i.ij- 
 Kot  ri^ht  tn  the  fight  of  God^  that  he  was  in  the  gall  oj  hit  terne^e^  and 
 iatbe hondofiniijuity,  whereby  it  ippc^tcthfthiit  his  he/eeuwg\j\'3iS 
 no  morchut^  a  hare  affenttngMOectimemtis  calIethit,to  the  Ao-  cpiji.jacohxip. 
 iSlrincoffaith.and  not  that  true  andcf^c(^uall  bclccuitxg  whereof  '^-'i'^'^f^'", 
 we  Ipcakc,  Such  membcrsofChrilt  doth  he  make,  doing  wrong  ccr. /»*»«. 
 tolcfus  Chrift,  onelyto  hide  his  ownefhamc,  thathcc  might  not 
 bethoughttomaintaineawrong.Thc  hkcheaffirmclh  of  all  Arch- 
 heretil^ty  that  fiift  they  were  of  the  faithfully  cxprcifcly  contrary  to 
 that  which  S./(»^«  faith/  Thej/  xvem  out  from  vsfitit  They  were  «ilohn».i9 
 NOT  OF  vs.-  for'tfthej  had  bene  o  f  v  s  .they  rvouldhaue  continued 
 mthvt.  Which  being foplaincly  affinnedby  ihcApol}ie,we  may 
 raarucll  tint  A/Bijhop  Hiould  fay  the  contrary, but  that  he  hath  har- 
 nclfed  his  face  &  his  confcicce,  that  it  may  be  no  blufh  nor  fcrupic 
 to  him,to auouch  onche  for  the  vpholding  ofanother.What  his  ex- 
 ception is  to  that  place  oflohn^we  fhail  fee  in  the  next  fc<ftion  but 
 oncjwhcrchc  hath  taken  vpon  him  the  anfwcrc  of  it. 
 
 p.  W.  Bishop. 
 
 Sut  vfhat  Pieedtve  further  proof e  of  this  matter,  feeing  that  thU  is  co. 
 fengerman,  if  not  the  very  fante^  with  one  of  that  infamous  heretike  lo- 
 u'mi^^serronious articteSyCondemned andregt^redhyS-  Viciromc, and  Hxref.it  hb.i. 
 S.A\ygii(\u'^c^tvhoheldfthat  iajimenafter  Baptifme  could  not  fnnejand  '««'-^*""»- 
 if  they  didftnne,they  vrere  indeed  rvajhedrvith  water Jhut  nepser  receiucd 
 thefpirit  of  grace  ihugroundxvaSy  that  he  whtch  had  once  receiuedthe 
 fptrit  of^ace,  could  not  Jin  after,  which  is  iuft  M.?crkimpropoftion: 
 ft  that  to  vphold  an  errour,  he  faHeth  into  an  old  condemned  herefe* 
 And  which  U -jet  more abffsrd^in the  next  confirmation ^he  lettethfltpat 
 §ncea  brace  of  otherherefies^  the fe  be  hu  words:  S-v^^.  if  by  finnconc 
 '  were  wholy  feuered  from  Chrift  for  a  timc.in  his  recoucry  he  is  to 
 be  baptized  thefcconJ  t\v[\iJf^hereyou  hauefrft  rebjptijjtng^which 
 is  the  princtp.illerrour  of  the  Anabapttfis^aud  with  allthe  here  fie  of  the 
 J\Jouat$ans^who  held, that  ifanjinperfccwion  denyed  Chrifl  after  bap- 
 ttfme  there  wm  no  remedy  left  tn  Goir  church  for  their  recouery,  but 
 mu^  be  left  to  God  .•/<i'/^//AM.Pcrkins,  for  th.aofrebap-iz.tng,  hee 
 feemes to  br/n^  in ryahfmdo:  fothatthe  common  faying  is  verified 
 $fihsm,{onc  abfurditic  being  grauntcd,  a  thoufand  follow  after.) 
 
 X  But 
 
'^i6  oftheCertmtieofSalmtm. 
 
 But  doth  be  kriorfi  no  other meanes  then  Baptifme  to  recofter  one  cut  off. 
 from  Chrtft}  bath  be  fargotten  that  corrupted  fentence  of  the  Pro^ 
 phet  tvheremtb  tbej  hegin  their  Commofi prater}  What  hourc  focuer 
 a  firincr  doth  repent  him  of  his  finnc,&c  frith  them  repentance,  and 
 with  vs  the  Sacramertt  of  Penance, firtic  a  man  at  anj  time  ofbi^  Itfe 
 tohereconctiedtoChriJi, 
 
 R.  Abbot. 
 
 We  may  here  take  knowledge  oftheabfurd  folly  of  this  prater, 
 
 who  hauing  before  chalengedii^./'ffri^w-r  for  affirming  that  (tnne 
 
 is  alivaieiin  the  regenerate  corrupting  aHhis  w^or^i^goeth  about  here 
 
 to  lay  vpon  him  an  imputation  of  maintaining,  that  the  r^^tf«tf- 
 
 r^r^c4«»ff/yJ"««^.  Surely  both  thcfc  cannot  (land  together ,  and  if 
 
 M.Perkinshold  theone,hcmu(lneedsbeaftranger  totheother. 
 
 But  thus  hcebableth  without  feareorwit,  neuer  regarding  how 
 
 one  part  of  his  fpeech  hath  coherence  with  the  other.  As  touching 
 
 /m«M«jif  hefimply  taught  that  wiiich  Hierome  and  Anfline  af« 
 
 firme,  that  the  regenerate  cannot  finne,  he  erred  greatly  therein, 
 
 and  wc  ioine  with  Aufme  and  Uierome  in  the  condemning  of  that 
 
 opinion.  Butif  they  did  mifunderftand  his  opinion,  and  that  he 
 
 held  oncly  this,as  in  Hkclihood  he  did,that  the  regenerate  cannot 
 
 finally  and  vttcrly  fall  away  by  fmne,  or  finne  that  finnc  which  is 
 
 vntodeath,  and  oncly  mcantasi'./<J^»doth,  fVhofoeHer  is  horneof 
 
 a  I  tohn  J.?.      Godjtmeth  not,  neither  can  he  fnne^  ifecaufeheuhomeofGod^hc  er- 
 
 tcd  no  whit  at  all,  nor  affirmed  any  thing  therein,  but  what  Hie^ 
 
 trtpZ^ereL     rome  und  (t^«/?/»tfhaue  affirmed  as  well  as  he.-andyT/.^i/^op  knew 
 
 wafW:d^«:.N«<«t  ^cll  enough,  that  it  is  this  onely  that  i^. /'rr^'wr  dcliuered  :  not 
 
 ti^!&irop»iit9.  that  the  regenerate  cannot,or  do  not  finncj  whofe  fals  wee  confeffe 
 
 Deinutttetmrno-  jq  j^g  ^^jy  many,arid  to  ihemfdues  very  gricuous  from  day  to  day,. 
 
 dorum  cr/w*«wa  but  that  the  regenerate  doth  not  lo  Imne,  as  vtterly  to  bee  cut  off 
 
 muDaiiidmu'  fromChtift ;  that  the  faithfull  man  doth  neiicr  finally  or  wholly 
 
 Mag-Uknefepte  fall  away  from  the  grace  or  God.  To  which  purpolc  S.Bernard 
 
 1aZ"t/:"*r7nc'ePi  ^*"h :  *'  Jhc  Lord  knowctb  vfiho  are  his ,  m^  theparpofe  of  Cod  ah- 
 
 ^pnjioiorum  in    deth  vnmooueaBle.  Although  Dauid  h  branded  with  the  brar.dof  hor- 
 
 trofundim mga-  rillefinnes.althoHzh  Mary  Mandalcn beframht  viithfeuen  demlsM- 
 
 turywn  efl  tarmn  though  Peter  the  cotefe  of  the  Apoltlesjoe  drowned  m  the  depth  ofde^ 
 
 &f*r«^r  ^"^P^g  ^^^  maimer  Chrift.yet  there  ii  none  that  can  take  ihem{or  pUcke 
 
 them) 
 
of  the  Cirtmty  ofSakatian,  '317 
 
 themomofthehandtofGod  :  not  that  it  is  incident  to  the  fahhrull, 
 to  walkc  in  malicious  and  wilful!  finnc,  but  when  by  occafion  or 
 temptation  he  fallcth,  thcLord'/<?*it''^^/""''^''»a8hcdidvpoa'^"^'"*'^' 
 P^/rr,  that  hce  may  repent;  the  ^Lord^uttethvnder  hU  h^nd^  and  dpm.j7.if 
 liftcth  him  vp  againe.  Wcc  fee  therefore  how  little  truft  is  to  b? c 
 giucntohim,  whoftickcthnottodcliucrfomanifcftandapparant 
 vntruth.  Hcc  ishkethc  cariershorrc,thaibrookcthnottogoeouc 
 ofhisaccuftoracd  way:wchadhad  no  book  ofhim,ifhe  had  bene 
 tyed  to  fpcakc  nothing  but  what  iscruc.  Now^.  Perki»t  foraf- 
 fcriion  of  the  pcrfeuerancc  ofthc  faithfull,addcth  further,  that  if  a 
 man  be  a  member  of  Chrift,hc  cannot  be  m^^^/^  f«f  <7/,notfomuch 
 as  for  a  time,  much  Iclfc  for  eueri  For  if  he  could  n'b0lly  be  cut  oft' 
 for  the  time,  then  at  his  returnc  hce  ought  to  be  baptized  againe, 
 wliichbccing  abfurdtoaffirmc,  it  foUoweth  that  a  man  cannot 
 tvhollyhccMtoff.  In  which  confirmation -^..ffz/^fl/ faith,  t\\zt  bet 
 Jaatb  let  flip  a  brace  ofotberherefles.  Where  we  may  conceiue,that 
 he  was  mightily  a-dreamcd  of  hercfies  the  night  before  hce  wrote 
 this,and  they  ranne  fo  thicke  in  his  head,  that  he  imagined  cucry 
 manthathemetwith,  to  be  »nhcrcticke.  Surely -<^.^//^<'p,  if  he 
 haue  let  flip  A  brace  ofhereftes^hc  hath  let  them  flip  out  ofyour  col- 
 lars,and  therefore  you  muft  take  them  to  your  rcIucs;for  his  they 
 are  not.  You  fay  by  and  by  after ,  that  he  hrtngethin  that  ofrebap' 
 tizjfig  ex  AbfHrdo,ind  if  he  bring  it  in  as  an  abfurdity,thcn  it  is  not 
 likely  that  it  Ihould  flip  from  him.  J^ull  wifely  therefore  do  you 
 fay,  thilthc  comntoH  faying  is  virifled  t»  him,  one  abfurditie  graun-m 
 tedy  athoufandfollorv  afterf  when  the  abfurditte  graunted  is  yours 
 and  not  his,  that  a  mart  u  vcboUy  cut  off  from  Chrift^  hauing  been  a 
 >»tfiw^tfro/^/rf^<7<^,  vvhercuppon  hceinferrcth,  that  there  Ihould 
 then  be  a  ncccflicy  ofrcbaptizing,  as  a  confcqucnce  ofyour  ab- 
 furdity,not  as  an  aflcrtionofhis  owne.  A  man  would  fcant  thinke 
 you  well  in  your  wits,  to  handle  a  matter  To  croflcly  and  vnto- 
 wardlyasyoudo.  As  touching  the  raatter,albcit  littcraliy  ic  bee 
 true,that  a  man  being  tphollj  etit  off  fro  Chrtfl^mufi  neceffariljf  be  bap- 
 tiijed  to  enter  him  agatne ^yc\  in  that  fenfc,  wherein  we  here  fpcak 
 ofctttting  off  from  Chrtjl,  namely  concerning  fpirituall  and  inward 
 grace,  IconfcfTc  ingcnuoufly  that  there  is  no  ncccffity  of  that  con- 
 fcqucnce which  Mailter  Perkins  inferrcth  thereupon,  ifa  man 
 he  wholly  Cf4t  off  from  Chri[l, hcc  hith  no  inccieft  io  Chrift,  nor 
 
 X  a  Chrift 
 
3 1 S  Of  the  CeYtmty  ofSaluatm. 
 
 Chriftinhirn  5  the  bond  of  baptifmc  is  diirolucd,  neither  doth 
 there iftand  any  relation  thereby  betwixt  Chrift  and  him.  For  if 
 there  (hnd  any  tiallorbond  betwixt  Chrift  and  him,  then  is  lice 
 not  wholly  cut  ofFr  Suppofingthena  man  after  baptifmc  to  bcc 
 wholly  cut  off,  which  cannot  bee  till  finallimpenitcncie  hauc  for 
 cucr  diuidcd  him  from  the  body  of  the  Church,  but  this  yet  being 
 fuppofcdj  there  fliould  be  a  ncccfllne  of  baptizing  him  againe,  to 
 giuc  him  admiflion  into  the  focieiic  of  Chnih  Church.  For  ihac 
 this  cannotbe  done  by  M.Btfhops  facrament  ofpenance,  hee  him- 
 felfcmuft  needs  confelfc,  bccaufc  their  facrament  of  penance  is  as 
 they  call  ir,  fecuttda  tabula  pofi  nanfrntgifim ;  and  he  that  is  fo  wholly 
 cat  off,  wantcth  the  firft,  without  which  the /JcW hath  no  place. 
 Or  if  he  doe  not  wan  t  the  firfl:,  if  he  doc  not  want  the  title  of  bajp- 
 lifme,  then  he  is  not  rvhollj  cut  ojf,  which  is  the  thing  to  bee  fuppo- 
 fcd.  The  Church  of  Rome  holdctb,  that  baptifmc  leaueth  in  the 
 foule,  i»dclel>i/em  chara5ierem,  a  charaBer  or  print  that  can  ncuer 
 he  dtfprimcd.  But  fuppofe  the  fame  to  bee  defaced  and  difprin- 
 tcd,  and  then  I  fuppofe  that  Mafter  Btfhop  will  gram,  that  there 
 is  a  neceflfitie  to  be  baptized  againe.  It  cannot  be,  faith  hee,  and  fo 
 fay  we,  that  it  cannot  bc,that  a  man  baptized  Hiould  wholly  bcc  cue 
 off  from  Chrift,  but  that  by  outward  calling  Chrift  and  his  Church 
 hath  intercftin  him  during  life,  fo  as  that  by  true  repentancc,witb- 
 out  any  further  b»ptifmc,hc  is  rcftored  againe  jyct  vpon  fuppofall 
 it  followcth  which  wee  haue»faid.  Now  if  Maftet  Perkins  fpakc 
 vpon  this  fuppofall,  it  (hould  fo  follow  indecde,  but  the  drift  of 
 the  matter  in  hand  neceflarily  drawethvs  to  another  vnderftan- 
 ding.  For  when  wee  fay  that  the  regenerate  man  is  neuerv/holly 
 cut  off  from  Chrift,  wee  meanc  it  as  touching  inward  and  fpiritu- 
 •x.loh.j.j.  3J1  grace,  thatitneuerfo  dcfcdteth,  but  that  there  is  flill  *  afeede 
 thereof  rematning  J  that  (hall  grow  againe.  Yet  if  we  fuppofe  it  to  be 
 true,  which  the  Papiftsfay,that  inward  grace  of  regeneration  may 
 be  vttcrly  cxtermined  for  the  time,  ( do  not  conceiue  that  it  ftbould 
 thereoffollow,  that  another  baptifmc  fhould  bcneedfull  for  being 
 rcftored  againe.For  by  the  mark  of  Chrift  firft  fct  vpon  him,  Chrift 
 flialjftilfftand  entitled  to  him,&it  ftialbc  his  fin  in  the  mean  time, 
 that  he  applicth  not  himfclfc  to  him,  whofc  by  right  he  ceafeth  not 
 10  bcc.  And  if  a  man  in  hypocrific  rccciuc  baptifmc,  fo  as  that  hee 
 
 bccom- 
 
of  the  CertAtntte  ofSduAtton,  '31^ 
 
 becommeth  not  thereby  at  all  the  member  of  Chrift,  yea  and 
 thenceforth  for  the  time  runne  into  Paganifme  or  herclie,  we  will 
 not  hold  that  if  he  be  afterwards  truly  conuertcd,'hce  fliould  neede 
 forthemakingofhiraarocmberofChrift,  to  be  fccondly  bapti- 
 zed, but  that  baptifmc  before  receiued,  now  commeth  to  vfc  and 
 elFedt,  and  yccldeth  that  fpirituall  fruit  which  it  did  import  before. 
 So  therefore  though  it  be  fuppofcd  that  the  grace  of  Chrift  io  any 
 man  be  vtterly  razed  and  defaced,  yet  fhall  it  not  follow,  that  hce 
 ihall  be  baptized  a  fecond  time,  but  baptifme  before  receiued  fhall 
 returnc  to  the  fame  vfe  that  it  had  before,  not  by  thi  counter  fee  if^- 
 <r intent  offennnce  dcuifcd  by  men,  but  by  true  and  faithfull  repen- 
 tance dirc(Slcd  by  God,  ^\\zxto^nox.byacorrMfteJi[entencetX'i\\(\% 
 cauilicrobicdlcth,  but  by  a  true  exprcfling  of  the  Prophets  mea- 
 ning, we  (ay  in  the  beginning  of  our  common  praier/v/^  vfhattimt  ffiicch.if.tr. 
 joener  ajinner  doth  repent  htm  ofhisfnntfrom  the  bottome  ofhU  he^rtt  **' 
 Imlfut  al  his  rviekedne^e  out  of  my  remembrance  ^ftttth  the  Lord,  A$ 
 for  the  Sacrament  of  penance^  it  is  a  battard  fal  uc  of  a  falfc  Surgeon : 
 it  clofeih  wounds,  and  healeth  none,buclcaueththem  to  fe(ler  and 
 corrupt  vntoeuerlafting  death.  There  is  m  it  a  fpeciall  policic  of 
 Satan,  to  hold  men  in  opinion  of  forgiucncfTc  of  (irines  where  it  is 
 not,  that  they  may  negle(5l  to  fecicc  it  where  indeed  it  is.  To  come 
 to  an  end  of  this  matter,  whether  way  M.  Perkins  meant  this  cut- 
 Ung  off  from  Chri^xvholly^  I  will  not  precifcly  fay ;  but  whether  way 
 foeucr  he  meant  it,  it  auaileth  M.St(hap  nothing  st  ail,  if  haply  he 
 did  erre  in  inferring  a  nece/Ittie  on  thcf.r  part,  tomaintaine  an  he- 
 rcfieor  hcrefics  of  others,  by  maintaining  a  pcrucrfc  opinion  of 
 their  ownc.    From  which  hcrefies  (of  Anabaptifts  and  Nouati- 
 ans)  he  well  knew  that  we  are  farre  enough  ;  oncly  he  would  name 
 them,  that  wee  might  vnderdand  that  hr.e  had  heard  fomewhac 
 thereof. 
 
 10.     W.  Bis  no?. 
 
 Sur  Vfe  Mufldnfteer  vnto  that  ofrj,  John :  They  went  out  from  vs,  ^  ^^j^  ^ 
 but  they  were  not  of  vs :  for  if  th.cy  had  been  of  vs,  they  would  haiie 
 continued  with  vs.  lAtifwer  •  Jfthey  tvent  out  from  vs,  theywerebe- 
 fore  with  t/x,  tvhich  confrmet'^  our  dfjertion,  thdt  men  may  depart  from 
 $heir  (Atth  And  Chrt^s  f\fofefsion  ;  butfucbmearverenotindeedeof 
 
5  20  of  the  Certainty  ofSdmtlon, 
 
 ths  nf^mhr  of  the  e/efi  ,  of  vehtch  Sam  lohn  rvM^  for  then  either 
 theywcttldhauecoutinttedwiththemtnthe  Chn^ian^aith^or  elfe  by 
 hearty  repentance  woutdhaue  returnedvnto  it  hack^  agairte^  vchich  is 
 
 Di  hotuptrft.      Saint  Augiiftines  oxv»e  expofiiott.     Jnd  theje  bee  the  j^rguments  for 
 
 c^p-^-  the  C at holtkes, which  M. Perkins  through  hu  confufed  order  tottcheth 
 
 here  and  there.  Towhtch  Ivfilladde^one  taken  out  of  thervordsof  S, 
 
 Rom.ii  10.  PduU  But  thou  by  faith  doft  ftand^benot  too  highly  wifc.but  fear, 
 ifGod  hath  notfpared  thenaturallboughes,  Icaft  perhaps  he  will 
 
 Phii.i.i*.  not  fparc  thee  neither,  -^wi^^rfw::  Workc  yourSaluation,  with 
 fcarcand  trcmblin?.  There  bee  aboue  an  hundred fuch  texts  in  holy 
 writy'ivhereiH  the  Holy  Ghoji  exhort  eth  vs  toftand  in  feare  of  our  Sal- 
 ttation^om  ofvohich  I  thw  frame  my  argument, . 
 
 No  man  rnuft  Hand  in  feareof  that,  of  which  he  is  by  faith  alTu- 
 redjBut  the  faithfull  mtift  ftand  in  fear  of  their  Saluaiion.fr^othey 
 be  not  alfnrcd  of  it  by  faith. 
 
 The  Minor  or  fecondprop&fttion  is  plainely  prouedby  thefe  places  ci- 
 ted be  forcthe  Maior  is  manifejiithere  is  rtofearetnfatth^he  thatfeau 
 reth, fvhet her  the thingbeaffuredorno^  cannot gme  a  certaine  ajjent 
 therettnto  :T)uh'\us  in  fide  infidcliscfl.  P  m  the  cafe  in  another  arti^ 
 cle  to  make  it  more  eutdentiHe  that  feareth^xvhether  there  be  a  God  or 
 noydo  rveefleemethat  hebeleeuethktn  God? Soke  thatfeareth  vphether 
 Icfus  Cbrift^^  God^is  he  a  Chriff tan?  hath  he  a  true  faith  ?  7oh  mufl 
 needs  an  freer ^no. So  he  that  feareth'whetherhefhallbefaued  or  no,  can 
 hatfcno  faith  of  his  Saluation, 
 
 R.     Abbot. 
 
 The  place  of  i*./*^*  doth  fully  owerthrow  thatwhich  AIBifhop  \ 
 laboureth  to  build,  inuinciblyprouing,  that  rcuoltcrs  and  rcnc- 
 gates  wholly  faIlingawayfroraChrift,wcrc  vx-Mur  of  the  faithfuU, 
 though  for  the  time  outwardly  they  held  profciTion  with  thctiv; 
 for  if  they  had  beene  ofvs,  faith  hcc  atheyrvouldhaue  continued  tvitb\ 
 vs^  therein  implying  this  rule,  that  they  that  once  are  of  the  faith* 
 /«//,  do  certainly  continue  with  them,  (6  as  that  theyncuer  who- 
 lic  and  finally  depart  from  ihcm.  For  as  falling  ftarres  were  ntiic^ 
 Harrcs  indccd,though  they  fecmcd  to  be  (larrcs,  fo  apoftatacs  anc 
 backflidcrs  were  neucr faithfull  indeed^  tliough  they  fcemed  fo  t< 
 ^  b( 
 
of  the  Certainty  ofSaltiation.  ?  2 1 
 
 be.    Buthcrre  Maiftcr  Btfho^  anrwerctb,  .If  they  went  out  frem  vs^ 
 they rvere before rPith  vs.  Bcc  ic  (b,   but  yet  as  theglollciaitli  ,  *  hy 
 tale  andaccoHnt^not  by  xvaoYth\  hy part t£ipat ion  officrameKts^not  by  /Lrr^.i^*  ' 
 fellowPiippe  of  lone,  Tlus  place  tlicn  proucch,  thac  men  may  dcpau  s^f •'•/ '■^''' '/' 
 from  thcprcFellionof  the  fauliof  Chri(l,  but  itconfiimcch  t\oiZu^n'!o'}kr.t, 
 his  allcrtionjtliat  the  faith  ofany  doth  cuer  failc,  that  is  truly  faich-  mt,.xorumitnef- 
 fnW  in  the  piofcllion of  tlic  faith  of  Chril}.  And  therefore  it  jg'""^'""""'''  '' 
 
 uicammumant. 
 
 butoncofhisiuglcrstiiclcs,  to  make  his  Header  belceuc  that  the 
 place  confirmeth  Iiis  adercion,  v;hcn  in  truth  it  doth  direflly  con- 
 tradict it.  Jftiiofereuoitcrs  had  had  true  faith,  Saint  lohn  would 
 noK.\\s\it(2i\L\,Theywerenotofvs;  for  he  isoftkef^ithfhll^  whofj- 
 encr  id  indued  With  trnefaith.  But,  faith  hce.J'.  /o^;;/ meaning  is, 
 ih^Kfnchxrerenotofthenumb€rof(heele6l^andthuhSK\\\\mcseX' 
 tofition.  And  wc  acknowledge  i^'.^/^yy/ww  cxpofition  to  be  true;.    .     a,  , 
 ''They»rre  ftot  of  them,  becaufr  they  were  not  called  according  to'pnC^uir.cu.i. 
 purpofe.  becatife  they  were  not  elellm  ChrtlJ before  the  foundations  ^""'''"''"''^ 
 ofthe  world :  becauje  tbty  had  tot  obtatned  any  let  (  or  porttoK)  in  iundum  prpojuii 
 him^bee^ptfe  they  were  not  py^edefiinate,  according  to  the  purpofe  of'^'^cS^^^'^JJ^f 
 hi/ttvphoworktth  dllthiugs.  But  bccnufc  they  weie  notfuch,  there-  <""«  ccmiUxMi^ 
 fore  they  wcrcncuertruly  futhftil  For  if  they  were  nor  called  by  Z"!nZ^f^:'! 
 pHrpofe,x\\cn  ^\d  they  neucr  truly  belecue,  bccaufe^  by  that  cat-  (ovfeci<tr,nentrit 
 Iwgitisthatamandothbeleetie.  Now,*^  by  his  calling  Cod  calleth''c;"£'%-^p,a 
 no  other  but  whom  he  hath  prddeBinaie:  therefore  onciy  the  pitfde-""'  i»» '^'nuirfx 
 {{'mate  docbckcuc.^nd  no  other  doth  God  wjlifie,  buttchomhe  hath  Tylm'defr.fd. 
 caffed With  that callingMiCTcfoteondy  the  ficd  are  pai  takers  of  fn-  P""'?''''/-;*- 
 ftificationjand  if  only  the  eled  be  iultificd,ihcn«li  that  arc  iwfbficd  7^e»u^'""'' 
 do  certainly  perfeuer-becaufc  the  ekd  do  neuer  fall  awav  Now  i^^Ji'-cp-i;'- 
 backlliding  reprobates  were  ncucr  partakers  of  luftihcation,  then  m- ^pf » &  1,0. 
 were  they  neuerof  the  body  of  the  faithfull.howfceucr  in  outward  '"'"''^'fj-'-"^ 
 appearanccthcyleemedtobc.  And  this  the  fame  S.  y^tt/ftne  vctie  <^i>mfrcf <>,',■  „r,,. 
 notably  confirmcth.whenhcc  faith  of  reprobates;^  Noneof  ihefe'^'""^','''"^'^ 
 doihOodbrtng  tofptrituallam  heattbfullrepentance,  whereby  maHtni'»r,'!>ff(yvce4- 
 Chrtfl  is  reconciled  vnto  God,  whether  he  ye  eld  thett)  patience  for  l»n-  'l!'J'l!^f^"ll'f,, 
 rer  or  (horter  time.  And  as  he cxcludcth  them  from  ti  uc  repentance  cr  iHfliticwt.nec 
 
 ,  deJltnjuit.VKJ- 
 
 «»"r,  iu/iifica:tit^p(is  cr  ^  ntficauit,  c5^  t. 
 
 e  Cont.luUan.Ptiag.lib  ycuf.l.JJloruM  »emi»tm  td^lucit ad pasnittntiom  filuhrtm  &  ffiritiuLm  fu  h$m»  tnChi^* 
 rfteatuAl ur Dte.fmc lUu  fmpUoiempKtKntki n. {quam  t!c£lu)ftut »»» tmptrtm  o  a i(.tf . 
 
 X  4  (o 
 
^22  oftheCertAintieofSduAtm, 
 
 f€ant.aimfar.  fo  doih  lic  alfo  froiTi  forgiuenclTe  offinncs,  fayiog,that  'GfidforgU 
 
 t^t!!^''^i"'^''''^efl^tf9ffimes,mtofalL  kHtoftbem  whomhefortheeforehew  axd 
 
 ommum/tcuuftifredeftiHatffd,  Origen  yet  goein  rurtncr,  andlaitn,  that  s  the 
 
 'imlt'^Lr&^^^^^^i^^f^^'^  (meaning  the  true  and  effcaudJl  knowledge  of 
 
 prxdeftinaiUt  de- God)  ts  grauHtedoncijfVfttt  them,  who  arc  hereto  fredeftmate,  that 
 
 forfg7n!cm.    knowing  Godthey  may  line  worthy  of  him.  Now  if  reprobates  ncucr 
 
 cjif.ub.'j.  cnct.  haue  any  true  knowledge  ofGod,  if  they  be  fecludedfrom  rcpen- 
 
 JimtS^Zt  tancc,faith,iuftification,Sc  forgiucnefie  of  finnes,  then  thefe  things 
 
 tdhocfr^dtfli'   ale  proper  oncly  to  the  cleft,which  doccrtaincly  pcrfcuer:and  our 
 
 wfcD?^y/^"affertionistruci  thatwhcre  there  is  true  repentance,  faith,  iuftifi- 
 
 vimnt.  cation,  knowledge  of  God,  there  infallibly  follow eih  pcrfcue- 
 
 Tancetotheend.  Saint  M»  therefore  when  hec  faith.  They  were 
 
 mt  ofvsy  as  he  meaneth  that  they  were  not  of  the  eleU^  fo  he  nica* 
 
 neth  that  they  ncuer  were  of  the  number  of  true  belccuers ,  neucr 
 
 true  members  ofChrift,  or  of  the  fpirituali  body  of  the  Church,. 
 
 vviiieh  if  they  had  hecnc.hce  condudcih  for  vs,  that  they  fliould 
 
 hauc  fo  continued,  and  not  in  that  (brt  hauc  vttcrly  iallcn  away. 
 
 f»  ^utu^l.dteer-  Therefore  doth  Saint  Aufttn  expound  the  words  of  them,  ^  who 
 
 B^tupri,^r'fi^i^^^^  temporally  receiftedy  are  ofvs  c Ailed  the  children  of  Gody  h^t 
 
 fufceptam  vtitc- jet  ATC  not  fotoGod^  affirming  plaindy,  thae  with Gud  they  are  not 
 
 E«f«rS»r  chtldrc»y  though  wee  call  them  fo,  bccaufe  thcy  fcemc  no  other  to 
 
 necfm  tamin    qut  fight. And  tothc  fameputpofc  hcaddeth  foone  after:  ^  They 
 
 i  ybii.cumfl'ij    were4tot  ofvs  what  meaneth  itjfut  they  were  not  children  of  God  when 
 
 Dei-dicum,  No4  they  went  vnder  the  profefpon  aad  name  ofehildren?  Now  i  f  the  y  w  ere 
 
 trout  ex  nobi/,  ^         ,.,,  -J    ,' r  ,  ,  '        - 
 
 &c.^utdtiUudM-^  mucr chtldren of G»d^thcnwcrcincy  ncucr  truely  regenerate;  ror 
 sut,mfi>iontrMt  [jy  beit>g  borne  of  ©odj  thcy  rauft  needs  hauc  bccne  the  children 
 trlnt^H  frofcffio.o^  Go<\.  Neither  cucr  had  thcy  truc  faith  :  fot '^  to  fo  many  at  ^  el  ec- 
 w^r"'''"  ^^'  **^  **  him^hegaue  a  dignitte  {or  prerogatifte)to  h  thefonncj  of  God, 
 (lohn  i.ji.     Therefore  when  hefaith  of  fuch,  that  they  wereift  goodnejfe^  they 
 nvrr wr^tf/rf/fA,  it  muft  be  vndcrftcod  as  touching  outward  pro- 
 fcilionj  and  to  the  iudgementof  the  Church,  and  by  affent  and  ap- 
 probation of  iudgment  and  vndcrftanding,  but  ncucr  by  inte- 
 aritie&foundncircofafll'c^lipn,  or  true  regeneration  ofthe  heart. 
 \'^Sa{i.ls\c  Which  may  appeare  by  the  expofition  that  he  makcth  thereof  vpon 
 fi*nt ittcorfari     that cpiftlcof  5./tfJ&«,  whctc fpcakingofthofc apottacacs  hefaith; 
 ^^mtrZt    ^Soaretheyi»the^odyofChrifiafemllhfimorJi»ouyhd;;Nomcm. 
 fitandoiurnHH'  bcrsthcn,  no  parts  of  the  body,  hut  as  entll  humors  in  the  hod?  ^  of 
 li^I^w"''"**  whichfomc  arc  more  kind  &.lcfTc  ofteliucjpthcraltogethcr  vnkind 
 
 and: 
 
Ofths  Certainty  ofSduAtion,  %  2  5 
 
 indhurtfull,  cucn  as  ofthcfc  tcmporiz».rs  in  the  Church  ,  fomc 
 come  nccrcr  to  the  ttucfaithfull,  other  fome  are  wholy  wicked  and 
 difTcmbling  hypocrites,  but  of  them  all  it  is  true,"  Temptation  ^ro-'^^'^^lf^^'^^^ 
 tteth  that  the^  are  net  of  vs.  H^hen  temtatiQnbefalUtbthem,  euen  oi  funs  ix  «  ^k. 
 it  were  bj  occafvn  of  a  mud,  they  fiie  out,  heCaufe  they  were  not  corne.  fj;^^"^)^!!!"^,)! 
 They  might  Iccmc to  become:  but  indcedc  they  were  but  chafte:  lui  *:f.i/;ewv«»H 
 they  hada  fcmblance,  butthcy  hadnot  the  reaiiie  of  the  ftate  of  ^l^'^^^i^'^IJi  ,. 
 children./t/.^//^tf/j/  cxpofition  thcrfore  auailcth  nothing,  but  that  rtm', 
 it  ftilllhndcth  true  which  we  affirme,that  true  faith  asit  afliircihof 
 prcfcnt  {late,  fo  doth  allure  alfooffuturepcrfeucrance,  to  the  end 
 chat  God  may  pcrformc  to  eucry  belccucr  that  which  he  hath  pro- 
 inifcd,  that  befhallnot  ^eri/b  but haue eHerlaflwgltfe  '^ui  becaufe  he 
 cannot  prcuaile  by  anfwering,  he  will  make  futhcr  ti  ial  what  he  can 
 do  by  arguing,  talcinpfor  ground  the  words  of  i'./*^*/,  fitft  to  the 
 Romans,  "  Thoufiandefl  by  faith^be  nothtgh  minded  but  feare :  Cc-  '^^°"^-^^'^^- 
 condly  tothe  Phihppians,  "  fVorkeyottr Sa/Hation  mth  feare  4ind  oPhil  vu. 
 trembhtig.  And  to  make  the  better  (liew  he  faith  -,  that  there  are  4- 
 boae  4  hundred  fuck  text  J  in  hotjf  writ  ^wherin  the  holy  Ghefi  exhort  eth 
 vs  t§flattd  infe^tre  of  Sa/uatton. But  if  thef  be  fuch  texts  as  thcfc 
 which  he  hnh  here  alledged,they  arc  admonitions  againft  caroall 
 prefumption^and  nodifcouragementstotrue  faith  toAand  a{rured 
 ofSaluation.ThcScripturcfpeakethdiuciflyof  fearc,  ajid  he  doih 
 but  dally  vpon  that  cquiuocation.  There  ii  a  doubting  and  61" 
 ftra(5lingfcare,whichGodforbiddcth,  as  being  the  enemy  of  all 
 fpirituail  comfort  and  affuranceof  faith:andthereis  anawfuil  and 
 regarding  fcar,which  God  commendeth  as  the  vndiuidej  compa* 
 nion  of  true  faith.  As  we  yndcrdind  feare  to  be  oppofit  tofaithyWc 
 hcarc  God  appointing  his  miniftcrs  to  call  his  people  fromit.''  Sa^  P^^*  J5'4- 
 vnto  the  fearefftUy  Beyoujiron^^fcdre  not t^behould your  God commeth 
 mth  vegeance^he  wtUcome  (frfaueyou^Fearenot^for  lamwiththeei  qCap.4T,i». 
 be  not  afraid^for  I  am  thy  God\  I  will (irengthen  thee  and  heipe  thee, 
 and fptf^aifte  thee  With  the  right  band  ofmyihfi  tee.  And  againe/F^rr  rCapm-r. 
 not. for  Ihane  redeemed  thee;  Ihatte  called  thee  by  name ,  thou  art 
 mine.  When  tboH  pajjefl  through  the  waters,  hvill  be  with  thtCy  that 
 they  do  not  ouerfijw  thee:  when  thou  w.ill^efi  throuab  the  (ire ,  thou 
 /halt  not  be  burni^neither  (hall  the  flume  kjndle  vpon  theeJ  Fearengty  fCip.u  i 
 for  thou  pjalt  not  be  a^amed,  neither  (h.xlt  thou  be  confounded,  ^  In  ''' 
 
 rigbteoufneJJe[haIt  thou  be  efiabltPied^  and  be  farre  from  fta^e,  for  it 
 
 (I'all 
 
5  2  4  of  the  Certainty  ofsdmtton, 
 
 ttVcrft  17.       ^allftot  come  neete  thee.  "  7hts  is  the  heritage  of  the  Lords  feruanttt 
 
 who fe  right  eoH fie jfe  Is  of  me,  faith  the  Lord,  Thefe  gracious  and 
 
 comfortable fpceches  the  Lord  vfeth  to  thefaithfull ,  that  vnder 
 
 himthcymayreftinfullafluranccoffafcty,  without  all  fcarc  or 
 
 doubtjbecdufehcproraifcthtopreuentallthorc  occafions  v\ hence 
 
 any  fcarc  or  doubt  fhould  rife.    Whereupon  tt  is  that  Zacharie 
 
 1%  Luke.1.74.      faith.that "  hehathdeUnered  vs  out  of  the  h.^nds  of  our  enemies  toferue 
 
 yHcb.i.ij.       himvfiitboutfeare,  and  Chrift  is  faid  to  haucdied  ^  thathee  might 
 
 deliver  them  who  for  fear  e  of  death  were  all  their  life  ttm^e  fuhtetl  to 
 
 zRom.S.jj".  •     Ijondage.  And  theApoftlcS.  P^i^/accordingly  faith,  ^  that  wee  haue  ' 
 
 aj.T.m.i.7.       tjotreceitiedthe  fpirit  of  Bondage  1 0  fear  e  anymore^  but  the  *  fprtt  of 
 
 adoption  to  cry  Abba^Tatherx  t  hat  God  hath  not  gmen  vsthe  fpirit  of 
 
 fearefiptt  of  porver^andof  loMe,andofafoundmind.  There  is  no  greater 
 
 ~-  bond^age  t\\cnfeare  of  death  fW^\\\c\iic^xtitn\tih  to  a  man  nothing 
 
 butghaftiincflc  2ndhorrour,whenhccisvnccrtainc  therein  whac 
 
 {hall  become  of  him.  Thcreforp  Chrift  hath  deliucred  his  from  this 
 
 bondage  of f ear e J  arid  that  they  may  red  ftabl  fhed  in  the  allurancd 
 
 b  Luke  IS.3S.    of  Saluation,  faith  vnto  them, ''  Feare  not  little flocke  \for  tt  is  yours 
 
 fathers  pUafnre  togitte  yon  the  kjngdome.  The  Church  of  Rome 
 
 biddcth  Chnrts  flocke  to  ftand  in  fcarc ofcheirovvne  Saluation; 
 
 but  Chrift  the  maitterofthe  flocke  faith,  Feare  not  tit(le^ocke\M\s 
 
 the  fathers  pleafrtre  to  giue  yoH  the  ^ingdome.   Thus  when  he  fifith 
 
 cMsuS  »^.        to  his  difciples, '  PVhy  areyefearefnll,  O  ye  of  little  fasth  jznd  (oPe- 
 
 d  cap.T4.j1.       ^*^''»  "*  ^f^^'*  of  little  faith, tvherefore  dide^  thou  dokbt  ?  hcc  (hcwcth 
 
 that  faith  importctiMn  airurcdbclcefcofamans  ownc  fafctie,  and 
 
 {oih'iddeth  feare  and  doubt  f  as  contrarie  thereunto.  Now  therefore 
 
 when  tjic  Scripture  commendeth/p^r*,  itimportcth  not  any  fuch 
 
 feare  as  fliould  in  the  faithfull  (bake  the  alTuranceofSaluationj 
 
 'nay  thefaithfull  man  bccaufc  he  findcth  in  himfelfcthar/<rrfytf,  doth 
 
 ^thereby  gather  the  grater  affurance  tohimfeffc.  It  is  with  eucrie 
 
 e  lob.ji.j  J.     faithfull  man  as  it  was  with  lob^  *  the  pumpment  of  God  isfearefull 
 
 vnto  him\  hcc  dreadeth  the  iudgemcnts  and  threatniiigs  which 
 
 God  hath  denounced  againft  piidc  and  vnthankfulneffc,  againfi: 
 
 rcbellioiian^  contemptof  God, knowing  alTurcdJy  that  the  (ame 
 
 fha!lbepciformed,andthatGod  will  make  it  appcarc  that  hce 
 
 haihnotfpokcninvaine.  Therefore  hee  aborreth  thccourfes  of 
 
 the  wicked,  and  walketh  not  in  chcir  waies,  but  labouring  in  righ- 
 
 tcoufneSjftandcth  folly  iclblucd^chac  God  wilfaue  him  from  that 
 
 dcftru- 
 
of  the  CertaMt  ofSaluation,  5  2  f 
 
 <3cflrii(5liont!uthce  hath  prouidcd  for  them.  Neither  doth  lice 
 dread  the  fcntcncc  of  God  oncly.in  rclpc(5l  ofctcrnall  dcftiudiou, 
 butalfoinrcipcd-ortcniporalj  plagues  and  judgements,  where- 
 with he  challncth  his  cwnc  children,  when  they  behaue  them-  » 
 fclucs  wantonly  and  vndiuii'ully  towards  bim.  In  the  infli<fling 
 whercoFGod  hatli  rcgar  J  to  mnkc  them  by  the  fmart  thcrofmuch 
 more  to  dread  his  eternal  wrath,thflt  they  may  ccafc  and  fhunnc 
 the  waies  wheft  by  they  (liould  hee  in  danger  to  incurrc  the  fame. 
 Now  inchlsfenfe  dorhtbc  Apoftle  in  thcfiift  plscc  recommend  \ 
 
 ^►iftfro  the' Churciics  of  the  Gentiles,  and  fpecially  to  the  Church 
 of  Rome,  that  whereas  God   had  reiecicd  the  Icwes,  becaufc  of 
 their  ^  reteBing  the  word  of  God  ^  and  they  now  Ay  faith  dtsifixnd^  fAasij.4tf. 
 that  is,  by  obedience  to  the  faith  andprcachingofthcGofpe]l,had 
 rcceiucd  the  calling  and  fiatc  of  the  people  of  God,  &  his  Churchy 
 they  riiould  learncby  the  example  of  the  Icwes  to  be  wife  and  wa- 
 ne for  themfelues,  trembling  at  the  fearcfuU  uraih  that  was  be- 
 fallen vpon  them,  and  therefore  not  flattering  themfelues  in  the  ^ 
 opinion  of  their  outward  calling  as  the  other  befoic  had  done,  but 
 labouxing  to  do  thofe  rt)ings  which  might  bee  correfpondentto 
 the  grace  and  mercy  which  -God  had  vcuchfaied  vnto   tliem. 
 Which  if  they  did  ncglc<5l,  God  u'OuM  ^  take  ^vrayhii  kingdome  gMacir.^j^ 
 frflWf^^Wj  ashc  did  fromihe  lewcs,  and  they  fhould  lolc  that 
 glorie  wherein  now  they  tockc  vpon  them  to  rcioycc.  To  the  vc# 
 ric  fame  purpofc  doth  he  admoni(h  the  Corinthians ,  that  the  If- 
 raclitcs  had  the  fame  calling,&ineflfe(^thcfamc  Sacr.inicnts  that 
 we  haue,  and  yet  when  they  bchaued  themfelues  vnthankfully  & 
 wickedly,  God  didnotforbcarctopunifhthem  ,  wh'creofhchad 
 made  record  in  holy  Scriptures  for  example  vnto  vs;  and  hcere- 
 upon  concludeth,  ^  Lethimth^t  thtnl^ahhefiafjdeth,  take  heedle^ifi  '^  '•'^o-- ">•'»- 
 he  fall.  Whereby  he  giucth  to  vndctrtandjihat  outward   Handing 
 and  profcfhiigof  the  fai:h,without  inward  grace  and  fearc  of  God 
 ilfuing  into  a  godly  life  and  conuerfation,  is  i"K)t  Handing  indeed) 
 but  fecming  to  Hand ,  and  therefore  that  hee  that  glorieth  therein, 
 if  lie  be  afraid  to  tall,  muHlay  a  better  foundation  tor  liimfdfe  to 
 ftand  vp:>n.  ThcfeadurRitcmentsliuetaith  heareih,  and  anprc^ 
 hcndcrhihcfamc  tomakcvfethcreofjif  is  afraidtofalI,and  tlicre- 
 fore  flninncci*  that  fecuritv  and  rcioycing  in  outwaid  (Uic  where- 
 in thcy,thatapplaud  themfelues  without  ccrrcfpondcncie  ofin- 
 
 waid 
 
A 
 
 526  of  the  Certmiy  ofSdmtion, 
 
 wardafFcfllon  and  godly  conucrfation  doc  meerely  delude  them- 
 fclucs.  Whereby itcoramcth to paiTc,thatinibcpublickcdcfola-* 
 tions  of  Churches  for  the  contempt  of  dutic  towards  God ,  yet 
 whofocutrhathbelecucdthcvordofGod,  and  feared  his  iudge- 
 mcnt,  though  lapped  in  the  folds  of  outward  cala»iittes,yct  is  fa- 
 iled from  that  da^^nation  which  hcc  was  fearcfuli  by  contempt  to 
 runneinto.  Tobcfhorr,  as*  man  vpon  the  top  of  a  high  tower  is 
 W :  afraid  to  fall,  and  trcmblcth  to  thinkc thereof,  when  notwithQan« 
 ding  being  cnuironcd  with  the  battlements,  he  is  without  danger 
 of  falling,  ^nd  not  afraid  that  hecfhall  fall  :  fo  the  true  belccuer 
 trcmblcth  with  the  horrour  of  the  conceit  of  falling  away  from 
 j  Ephe/:^.io.  God,  knowing  the  end  ofthcm  to  bee  raott  vnhappic  that  (o  doc, 
 jphiu  u.  vvhcnyct  hec  rcpdfeth  alfurcd  iruft  in  God,  that  being  compaflcd 
 ^utirhuc^i.  about  with  his  protection,  and  dwelling  vndcr  his  defenfc,hc  him. 
 &lrmZ^i!^nb-^^^^^  rhall  beeprefcrued  for  euer.  Vnder  whofc  dcfenfe  that  wcc 
 tuhf7y!d!<^oi  *may  dwell,  there  is  another /r<ir*  ncceflary,  whereby  we  are  drawn 
 ^/»w  r*''  *^  away  from  prefuroing  of  our  own  ftr ength,  that  wc  may  be  ^jirong  - 
 fm  txtoLntur  i«  the  L»rd  (onc\y)  A»d  in  thepmer  of  his  might.  And  of  this  feare 
 •per,buu  r^«?«^  are  we  to  vndcrftand  the  latter  place  cited*by  M.Bifhop :  \JVoYkfi 
 ^poftoiHs,  &dt-joHr  SatM4tioninf€4reandtremtfling,  In  feare  an(t  tremblings  that 
 2xlj!ta4f^nZ^^>  in  humilitie,  in  due  acknowledgement  of  your  owne  frailc- 
 rt&trtmore,  tie,  in  fcariug  to  bee  left  to  your  owne  felues,  in  depending 
 mSwmS"  wholly  vpon  God  ;  f»r,  faith  hec,  //  is  God  that  worketh  inyoti 
 dtt,dice»5,Deus  both  to  Will  and  to  doe  :  the  adding  of  which  rcafon  plainely 
 ft#'^'Si^<ff.lhcWcth,that/Jr4rtf^»<i^rtfw^/i»if  is  to  be  taken  in  that  meaning  as 
 ta.27.Dec0rrtft.J  hauc  cxptcflcd.  And  in  that  fort  S,  ^ujiin  doth  expound  it: 
 tfru'iViiiV'^^'^'f''^^  ^''*^  S.Paul  fay  with  feare  and  trembltng^  left  attiibu^ 
 tone- )  I.  ting  tothemfehet  that  thej  worke  well,  they  pjould  bee  frond  of  their 
 
 *Jmt!f:tp!it  goodworkes,  as  if  they  were  their  owne  :  therefore  as  tf  one  had  asked 
 ■yigiUmttHta-  him,  why  doejithon  fay  jwith  feare  and  tremblings  he  gtueih  reafonof 
 ^ZpofkitdTuoJhofewords^  faying^  For  it  is  God  which  workftbinyeubothto  will  and 
 »'*'-^*«M'^-f<»df<?tf.  In  fundry"  other  places  doth  bee  expound  thofe  words  to 
 i^top^tre  iUfi  'the  fame  cffcd.  So  doth  Profper  alfo  fay,  that  the  Apoftle  by  thofc 
 fo:,us  quam  in    ^vords  °  dath  admonifh  vs  aqainfl  the  danaer  of  that  pride,  whereby  a 
 
 Vamtno  glarit-  -  ,  ,  -it.      r^.r  >        ',  ,        "J  ** 
 
 tur.  sedfoiici-  man  of  a  good  worke  remceth  ta  htmfelfe  rather  then  in  the  Lord, 
 \"itrTh^^nfct^^^^''^^  nothing  then  that  the  faithfull  (houldftand  in  feare  of  their 
 ktmmonet  Sa^owoe  faluation,  but  onely  that  they  fliould  feare  to  commit  them- 
 &tnZrl!&c'  ^'^^"^ '°  thcmfclucs,  in  woiking  to  the  accomplifhmcnt  of  the  fal- 
 uation 
 
 I 
 
of  the  CertaMe  ofSduation.  3  2  7 
 
 uation  to  wliich  God  hith  called  thcm,and  fliould  rcmcnibcr,that 
 all  is  to  be  cxpcdcd  of  Godj  mcrcie,vi  hence  only  it  is  that  either 
 wc  will  or  do  any  thing  that  is  good.  VVhich/r4rr  is  {o  farre  from 
 giuingyscaufctodoubtotSakiation,  as  that  itmuch  rather  fcr- 
 ueih to. .rengthen the airurance thereof,  whilcft  it  inaketh  vsto 
 red  oncly  vpon  God,  and  not  vpon  our  fclucs,  knowing  that  our 
 Saiuation  dcpcndcth  not  vponany  thing  which  we  can  do  for  cur 
 felucs,  but  vpon  him  °»^tf^4//j  wao^^/j;  (and  fo  will  worke)  ^//''E'ii'S.ii. 
 ourxvorkesforvs^  and  will  nctleauc  that  vnpcrfe(fl  which  he  hath 
 begun.  And\vhcnromctimesweforgcrthis/'(r4rf, and  incline  to 
 truftinour  fclucs^and  fay  with  D^Wj  ^  I PjAllfieuerbcremoued,  he  pPrji.jo.*;. 
 Icaueth  vs  to  the  trinll  ofour  ownc  ftrcrigth,  fo  as  that  wanting  his 
 fupporr,  wee  fail  and  funne  into  enormous  oftenfe,  ihcf(by  tobcc 
 the  better  intruded  how  liftlc  fafttic  wee  hauc  in  our  ownc  de- 
 fcnfc,  and  therefore  ho'/vncccfTaric It  is  for  vs  todepcnd  whcllic 
 vpon  hii  grace.  Thus  the  Apoftic  Peter  prcfuming  too  much  of 
 himfclfe,  and  being  left  thereupon  to  hirolclfc,  fell  tucntothcde- 
 nyingandabiuringofhis  maftcr  Chrift,  that  hec  in  himfelfe  and 
 wee  in  him  might  learne,  that  '^  hy  his  o^ne might pjallno  man  bee^  i.satn.?.>. 
 firong^  and  that  cuill  would  our  ftatc  bee,  if  our  fafcty  did  not  reft 
 onely  and  altogether  in  the  Lord.  Thus  therefore  in  both  place* 
 cited  by  M.Btffio^^  and  in  many  other  wc  read  oifean ;  loftare  the 
 iudgcment«andthrcatningsof  God,  which  the  faifhfuU  alwaics 
 doth,  bccaufc/^i/^bclceucth  them;  iofeare  to  truft  in  our  fclucs, 
 which  cuerie  faithful!  man  ai(b  doth,  hcczi\{c  faith  it  felfc  impor- 
 teth  tru(t  in  God:  but  wc  no  where  readc  any  thing  whereof  to  ga-) 
 ther  that  which  hceaffirmcth,  that  ihefaJthluU  ought  to  ft  and  in^ 
 feare  of  their  ovcneSaluAtion.  Now  therefore  his  argument  is  eafily 
 anfwcred  ;for  the  mtfjorpropoftion,  which  he  faith  is piai»/j! prooued 
 bjf  the  places  cited fis  mcctcly  tilCcy  and  hath  no  proofcatall,  either 
 by  thofe  places  or  any  other.  And  how  abfurdly  doth  he  abufc  his 
 Readcr,that  whereas  the  propofition  by  him  to  bee  prooucd  is  not 
 cxprefied  in  the  places  alledged,  hec  notwithlbndingskippcth 
 ouer  with  mcerc  quoting  of  them,  without  fhcwing  how  the  mat- 
 ter to  be  proued  is  to  be  inferred  thereof.  Butfuchprcticfliifts  doc 
 befi  become  the  caufe  that  he  hath  in  hand,  hbom  the  mai or  pro- 
 pofition^ whercofthereiskflequeflion,hcebcltowctb  a  litrle panics 
 to  little purpofc:  No  manmuft [iandinfearcoftbat  ofvrhichhj  jauh 
 
328  of  the  Cerumty  ofsdmtm. 
 
 hffisaJfurvd.V^Ukh  wc  granr,as  it  iirportcth  a  duiic ,  that  no  man 
 ought  to  hauc  any  fcaie  ot  that  which  he  is  taught  to  bdceuc,  but 
 wc  deny  that  wiiich  he  faith  for  the  profccutio  or  expHcanon  thcr- 
 of.Fot  it  is  falfcjthat  there  *>  mfeare  in  faith  ^ihu  is,  rhat  ihcreis  no 
 faith  where  there  is  fcare,orfcarc  where  there  is  faith.Fcwhcour 
 j-Maf.8.2^.&i4  Sauior  Chrift  vpbraidcth  his  difciples  with '  fearfulnes^  dtuhing 
 ^''  "*  and  yet  attributethvnto  them /////ff/4/>/-',as  before  is  alledged,  hcc 
 
 plaincly  fhcweth,thatAff/ip/'<^/il>  isfubie<ftto/*4r*  and  douh,  and 
 yet  ccafeth  not  thereupon  to  bcfaith.Uc  faith  that  A^r  tbatfcaretb 
 cannot gitte certaine  ajftfip.  Weanfwerhirnjthatour/i^«?  is  accor- 
 ding to  the  mcafureofcur  faith; /r///<f/4//AyceIdeth  but  weakc  af- 
 fent,  but  yet  it  is  a  true  aflcnt,  whereby  wee  embrace  that  where- 
 to wc  affcnt.  The  truth  of  which  faith  and  aflcnt  hereby  appcarcth 
 cuenin  fcarCjbecaufe  fcare  caufcthit  to  fall  to  prayer,  which  what 
 is  it  clfe,but  as  itwere  the  carting  forth  of  thcarmes  of  faith,  to 
 catch  hold  ofhim  in  whom  it  belceucth,  as  expcding  fuccour  and 
 fR0m.10.14.      hclpc  ofhim?  for  ^  how  fhall  they  callvpn  himin  rvhom  thej  hauc  not 
 beleeucd  ?  Thus  thc/ii/r^A  of  the  difciples  appeared  in  the  places 
 cucnnowcitcd,  when  ^mfeare  made  them  to  go  ynto  Chrift 
 andfay  tohin),3i<»^^r,p»tff/,  whichthcy  would  not  hauc  faid, 
 but  that  they  belccued  to  haue  fafcry  and  deliucrancc  h^  him. 
 Whereas  therfore  ^.  Bifho^  allcdgcth  thcoldfayd  faw,  Dubttu 
 in  fide  infidelis  eft  Jhe  that «  donbtfullin  the  fait  ^,  uaninfidell  or  vn- 
 cbeleeuerj  we  tell  hina  that  it  is  true  in  him  that  wholy  and  abfolutc- 
 A  \y  doubteih.  But  there  is  a  difference  to  be  made  betwixt  him  that 
 ■{  abfolutely  doubteth,  and  him  that  weakly  afientethj  and  in  aflcnt 
 is  only  interrupted  with  fome  fcare  or  doubt.For  which  intcrwip- 
 tion  I  trow  M.Bt[hopv/i\\  notfayjthat  thcdifciplcs  of  Chrift  were 
 fatthlefejWhcn  Chrift  himfelfc  cxprcfly  acknowlcdgcth  their  faith. , 
 And  thus,byreafonthc  feeds  of  all  impiety  lie  ftiil  hidden  in  the 
 corruption  of  our  nature,it  commeth  to  pafle,  that  faith  Sometimes 
 isalTauItcd  mth  doubts,  cucn  in  ihemaine  and  ptincipall  articles 
 of  our  bcleefe,and  out  of  our  owne  finfull  condition  wc  queftion 
 vponoccafion  thcgodhead,thcpowcr,thcwircdomc,  thcproui- 
 dcnce,thciufHcc  and  mercy  oFalmightyGod,when  yet  our  faith  j 
 •     doth  not  wholy  rclinquifti  the  aflcnt  thereof.  Which  though  in 
 generality  it  more  feldomc  come  to  palFe,  yet  in  application 
 of  our  gencrall  faith  to  particular  occaiions,  y/e  many  tiroes  goe  j 
 
 halting! 
 
of  the  CertalntyofSdudtion,  529 
 
 halting  and  ljmc,and  (hggcrfomcwhat  atthat  whereof  ourf.i.th 
 
 fliould  giue  vs  full  afl'urancc  by  the  word  ofGod.Thus  did  *  Sarnh 
 
 caft  doubt  of  Gods  promifc  as  touching  (he  hauingofachildjwho  '    '"''  '* 
 
 yctis  faid  "  throtighfaiih  to  haue  receiutdjlrength  to  coftcetu:  when  uHcb.u.ir. 
 
 JhcWM  pafi^£e^  hcaufcjhcc  iudged  him  f^ithfftH  that  Lid  promifed. 
 
 Thus  did*  A/(7/<r/  call  in  qufftion  the  power  of  God,  as  touching.' ^i."""  ' 
 
 prouiding  flefb  for  the  people  of  Ifracl  when  he  ptomifetf  fo  to  do. 
 
 So  ''  Dauid dnd^  Hai>acul^R2ogcTcd  as  touching  the  prouidcncc  y  Prai  7?.a.j, 
 
 God,andhiscarcofiuftandrightcousmen.   Sol  fiicwcd  before  ^"^^"^ ''*'/' 
 
 howthcdifciplesvponthe  death  of  Chnft  were  in  a  mammering 
 
 concerning  the  godhead  ofChrift.and  thchopcof  rcdcinption  by 
 
 him  which  before  they  had  imbraced.Yctwc  do  not  thinkc,  that 
 
 fuch  doubts  and  mammcrings  did  in  thefe  men  wholy  cxtinguiCh 
 
 the  light  oftrue  fatth.In  like  fort  therefore  we  alfo  refolue,thar  the 
 
 faith  whereby  we  belccuc  our  ownc  Saiuation,  is  not  by  and  by 
 
 ouerthrownCjbecaufc  fomctimes  the  afliirance  thereof  is  fiiakcn 
 
 and  incerruptcd  with  carting  of  fearcs  and  doubts.    And  thus  the 
 
 argument  which  hce  added  for  fupplieofihofc  which  M.  Per kj»* 
 
 brought.is  found  to  be  of  as  little,  indeed  lelfe  worth  then  all  the 
 
 relhand  it  well  appcareth  that  M.  Perkins  was  better  able  to  fpcakc 
 
 for  M.Bf(hop^ihcR  M.Bi(h'op  is  abletofpeake  for  hlrofeifc, 
 
 II.  W.BiSHOP. 
 
 Tothefeinmncihle reafoMi grourtdedvpon  Codt  tvord,  ietVJtoytte 
 pmic  flattie  te/f  imofjtes, taken  M  Well  out  of tfie  hol^  Scripture,  atoutef 
 the  avcieut  Fathers.  Firfi^  what  can  be  more  manifefi  to  warrant  vs, 
 that  the  faiihf all  haue  not  affiirance  infallible  of  their  SaluMticu,  then  Ecclef.j. 
 thefe  word/ of  the  holy  Ghofi -.Thcit  be  iuft(4«^  therfire  faith full)ind 
 wife  mcn,and  their  works  be  in  the  band  of  God,  and  ncucrthc- 
 Icllc  a  ma  doth  not  know  whether  he  be  worthy  of  hatred  or  loue, 
 but  all  things  are  kept  vncertainc  for  the  time  to  come.   Trhere  n 
 then  the  Proteflants  certaintief  Andbecaufe  oneheretikecautlleth  a- 
 ^ainfi  the  Latinetranfl^tion  fajisg^  that  a  word  or  two  of  it  may  bee 
 ctherwife turned,  hearehoro  S.   UxomQyXvhowofmofi  cunning  tnthe^^'^'^'"*'* 
 Hebrew  tex't^dothvnderfiand  it.  The  fence  14  (p/>^^<r)  I  haue  found  '***'''''*^' 
 the  worksoftheiuftincn,tobe  in  the  hand  ofGod,  and  yctihcm- 
 fclucs  not  to  kno%v,whcthcr  rhey  be  loucd  ofGod  or  no. 
 
 R.Ab- 
 
^ij  ofthc  Certainty  of SdttAtm, 
 
 R,    Abbot. 
 
 To  his  former  w»j/?^/*rearon$,wc  fliall  haue  now  fome  further 
 tefiimonieiadioyning,  that  make  as  little  for  him  as  his  rfafons 
 a  EccUr.9.i.tt  hauc  done.  And  firft  he  allcdgcth  a  place  of  Sahman^  A  man  doth 
 cjuidem  (haritate  not  k»'>rv  whether  he  be  worthie  of  hatred  or  lone,  hnt  4//  thtngs  are 
 Z!jUcgLrceT  k'pt  VNcertameforthetimeto  come.Bmhc  knew  \vcll  that  the  tranf- 
 ^Moo«'z»w»«/i.  ijfjonof  this  place  might  iuftly  be  excepted  againftj  which  indeed 
 hoZ^^Mc-  is  very  falfe.He  faith  that  o,je  /;*r^/%cauilleih  againft  it;  but  nci- 
 tUf  c^.9.iut'id-  i\^zx\ihcconQ  om\^i  nor  an  hcrctike,  neither  doth  hcecauill,but 
 ti^^^Z!!^  iuftly  rcicaethii  by  wacrant  of  the  original!  texcfo  as  that  M.  Bh 
 f,u»eDe>/etra-  ^^pj  owHC  fficnds  doc  tranflatc  the  words  farrc  othcrwifc  then  he 
 fn'Mo%  aliedgeth  them.  The  Hebrew  word  for  word  according  to  the 
 diie5ftone(utdig-  ^eptuagint  tfanflatcd  by  H/tfrtfw^,  is  thus;  *  Alfo  hne^  alfo  hatred^ 
 TpMrcitho-awankyiorveihnotallwthefaceofthem.  The  obfcurity  of  which 
 mojj  mnunc  ^Qrds  hath  caufcd  men  very  diucrffy  to  concciue  of  the  true  mea- 
 TifaSwil  ning  thereof  Oneconftrudlion  is  made  by  Olympiodorw,ihti^  he 
 m  &  bmeficR  fit  ^fj^f  y^f  faftoureth  the  tbiM£S  of  man.andhath  not fincerelj  viuen  him- 
 
 expert!*ru,cora-      ./-',,  ,  ';•'».  i  ■         t     t         j         it 
 
 <jue  a-4  timemum  ftlfc  to  God,  k^oweth  Mot  What  thmgs  are  worthte  to  be  loued^and  vihat 
 (ibtquandoque  fit  ^  i;gijatffd  Another  cxpofition  hceallcd/'cth  taken  from  the  tranf- 
 
 •j*  eo  quein  nunc    ••"''  r  n 
 
 amoreprofequttur  laiion  o\Symmacht4i\ '  A  man  k»oweth  not  Tcvhethervf  OH  fome  change 
 ifJr^Ti^Sd''  ^^  (hallfindhim  toning  or  ktnd  whom  he  now  hateth,  or  fhallhafte  canfe 
 caf.9.inf:<per  io  (jc  afraid of  htm  whom  hee  nowloueth.  With  Icaft  mutation  or 
 ^fi^T/mZ'atL  change  we  tranflate  the  words  thus,  Amnn  knorvethnot  loueorha^ 
 ^«»WM,y?rf or/7- /r^<^(thatis,who  is bucd  or  hated j^^  all  that  is  before  them,  and 
 7mZ^r7pZT  then  the  meaning  is-plainc;  that  by  outward  things,  by  the  things 
 f«»<isw»;i/«o/e.  tjiac  arc  before  our  fsce^a  man  knoweth  not  whether  he  be  belo- 
 fta&tmuflo!'*'  ucd  or  hated  of  God;wherof  the  rcafo  followeth,^rf<*«/i  all  things 
 tHieronibid.  ^  come  altke  to  all,and  there  is  the  fame  co}idttion{pHtvfardlj/)to  thetufi 
 E^L^^'efi^-nm^' andto thewicks^&c.Andioih'is cffc6i  the  tranflation  ofSymma* 
 cntmbyuiioi;-  ^/(?«/ [cndeth,  though C?/yw/»W<?r«/ gathered  otherwifc  thereof;, 
 *<rum%Tminu^  Moreoner  amAn  knoweth  not  lone  or  hatred,  but  all  things  are  vtt-\ 
 ^f"-^f  '"^^^'Certaine beforethem^becaufe the hkethingf  befall toall^  both  to  tuft 
 itatem Deters i^and  vninft.  Which  tranflation  as //i>ro;»^approueth,fo he  confir- 
 emjfenecoiium,  j^gft,  ^jfo  ihc  meaning  of  it/aying/  Whereoi  he  faith  that  there  is 
 the  fame  eondttton  to  all  Joe  meaneth  it  ofaffii^ion  or  death  ^  ar.d  that 
 therefore  men  k^ew  not  the  lone  of  God  or  his  hatred  towards  them. 
 
 An' 
 
of  the  Certainty  ofSaluation.  ?  - 1 
 
 And  thus  indeed  true  itis  as  A:f,Bt(hopcitcth  outofHieromeMut  a. 
 mancannoccliccmc  by  any  outward  (htc  whcdicriicbcloucd  or 
 bated  ofGodifor  neither  doc  the  righteous  oncjyprcfpcr,  neither 
 arc  the  wicked  only  croflcd  and  affli(51c-d,  but  the  wicked  tlourifli 
 many  times  more  glorioiifly  then  the  iuft.&  the  hand  of  God  of- 
 ten hcth  hcauiervpon  tiieiudtlien  vpon  the  wicked  &  vngodly, 
 and  both  arc  fubicd  to  death,  both  arc  iaicd  in  the  grauc,  wTthcuc 
 any  appearance  or  flicw  ofdiftcrencc  betwixt  the  one  &  the  other. 
 But  this  maketh  nothing  againft  vs;  for  although  by  the  eye  the  bc- 
 Iccucr  cannot  difcernc  the  louc  of  God  towards  himfelfc,  yet  that 
 hindereth  not  but  that  by  faith  he  apprchendcch  and  cinbraccth 
 the  fame.  And  thus  S-BernardcKccptcth  againfi  that  placc^being  iBermrdin^t. 
 ifotranflatcd  as  M.Bi(hop  rc2idct\uu^Bemi  Cure  of  Gods  able  mffe  to  '^'^ ')'''f  iZ-V 
 jaufVSy  how  do  we  to  be  ajjuredof  hiswiUtheretol prwho  k^oxveth  tetimarude 
 wheiher  he  he  worthte  oflotte  or  hatred?  who  hath  hiowne  the  mind  of  '»"''^- "'"^  ?'«<* 
 
 y  J     A7177U4S  C ^*^UJ 
 
 the  Lordf  or  hutb  bene  his  cotrnfellot}  But  here  faith  mufihelpevs-^  (m  f/tfi  d^nus 
 hereGods  truth  muft  be  otir  fuccour,  t6at  that  which /ieth  hidden- con.  """^'"""f'/ 
 cerning  vs  in  the  heart  of  Cod  our  fat  her  ^  may  by  htsfpirtt  be  reuealed  fum  Dctmm^  aut 
 VfJto  vs^  and  hisfptrit  by  the  tefimonie  thereof  may  ^erfxvade  our  fpirit  f/J^f'Sfh't"' 
 that  weave  the  chi/drea  of  Cod j  and  that  by  calling  anditiflifyingvs  um  plane  f:dcm 
 freet^byfiith.Thusthough  we  take  the  place  tranflated  as  Ai.Bi-  ZaJi'lftXc  o. 
 /^<?^  alledgeth  ic,yet  by  S.  -ff^r^^^r^/f  iudgcmcntitauailcch  him  no-  frtetfuccufure 
 thingjbecaufeaibeitotherwifc  we  cannot  know  whether  wee  bee  ^Z'dtToh! intn 
 beioued  or  hated  ofGod^yct  by  faith  &  by  the  fpiricofGod,  that  >"  cordepat,js 
 fccretis  reuealed vntovSjthatwcarcthechildrenof God  and  be-  }pimim'ra,Tutur 
 loued  ofhim.Oncly  that  we  takethat  wortiinefeof  the  lone  of  God,  &fi»_rtrusem 
 tobcmeantotUods  acceptation  andvouchlannng  to  thmlcevs  fu,dtat  ft'tmui 
 worthic,becaufcotherwire  the  place  fo  tranflated  foundeth  a  ma.  *'fr»qu9djiU} 
 
 •  rnii  ir«'  T  r        t       r-  Diijtmus, 
 
 nitcltvntruth  and  contrary  tothc  bcripture.Forit  we  ipcjkcnm- 
 plyofworthineirCjwho  doth  not  know  himfelfc  wcrthj  of  hatred-, 
 what  faithfull  man  doth  not  fay  as  Daniel  faid,  ^.  To  thee  0  Lord  ^  Dan. 9.7 
 ifeloMffethrighteouf»eJJeyb(tt  vntoVf  (tQckoninc,him[c[i'c  for  one) 
 telongetb  conftifon  of  face.  Tiauid  fai  th,  ''  Enter  not  ir'.to  indgement      "•''♦'•-• 
 \pfith  thyfernantyO  Lord^  for  in  thy  fight  no  man  litunirpj^tll  beiujiified. 
 
 Jftho!4firattlfm.irkewhatisdoneamijfe,whoPja!lbee  able  tojland^  '  i-c-j 
 Ic  is  fal(c  thtn  to  fay  that  a  man  knowcdi  not  whether  he  be  wor- 
 tbie  of  hue  or  hatred,  forhcc  knoweth  or  fliould  know  himltUc 
 Worthiccobchatedjbuc  yecbyfaithamanbclccucth  himfelfc  in 
 
 Y  Chrifl  • 
 
3  5i        ~  OftheCertAmtieofSdmtion, 
 
 Chrifttobcbeloucd,though  hcknovv,thacin  himfclfc  hcc  wor- 
 thily dcferucth  to  be  hated.  And  fo  S.  Bernard  ngsiinc  faith  of  the 
 k^sriutrlepifi.  fjithfuH,  ^  A  vik  \xormt  worihy  of  euerlafting  hatred^  yet  is  confix 
 loj.su^rafed.i  dentljferfvfiaded  that  he  is  hl$Hed,hec.iHfehefeelethhimfelfioloHe» 
 Thus i'.Z^^rwW both  waicscontraicthM,^//^op,  affirming  that 
 thcfaithfullman  kiioweth  himfclfc  worthy  to  be  hated^  and  yet 
 by  faith  confidently  prcfumcch  that  he  is  bclouedofGod.  As  yet 
 therforc  we  haue  no  proofe  that  the  faithful!  man  ought  to  (land 
 in  fcarc  of  his  ownefaluation. 
 
 i 
 
 12,  W.  Bis  OP. 
 
 Another plameteflimoKy  is  taken  out  <?/S.PauI,  where  hee  fheweth 
 J  ,CQr.4.  that  it  is  not  in  vt  to  ittdge  of  our  own  infiice^  But  we  rmtfl  leatie  to  God 
 
 the indgement  oftt^thefe  bethervords;  lam  not  guilty  in  confci- 
 cnce  of  any  thing,  butIamnotiuftificdhcrcin,buthc  that  iud 
 geth  me  is  out  Lor  d, therefore  iudge  not  beforethc  time  vntil  ou; 
 Lord  do  come^who  alfo  wil  lighten  the  hidden  things  ofdarkne 
 and  will  manifeft  the  counfell  of  the  heartjand  then  the  praifefhal 
 be  to  cuery  man  of  God.  So  that  before  Godr  iudgemeut  hy  S.  Pauls 
 te(iimony:,nien  may  not  ajfure  themfelues  oft  heir  ovenemfitee^much  lejfe 
 of  their  Salnationjjow  intioeentfoeuer  they  find  themfelues  in  their  own 
 eon fciences. See vpon  this ^lace  ^.  Ambrofe,  S.  Bafi!,Theodoret  en 
 Sem.^.inVfa,    this  place^ivhaa/l  agree,  that  men  may  hade  fecret faults,  tvhich  Ged 
 memTca'''^^'^"^'  ''"^{/f^'^^^^t^'^^^^erefore  they  muji  liue  infeare^and  alrvaiesfray  to  bee 
 deliueredfrom  them.  For  the  reflfletS.AugudmesteJfimony  (whom 
 our  aduerfaries acknov^'edge  to  be  the  mofl  dtltgent  andfaithfull  regi' 
 JierofaRa}it}(juitie)be^uffcient.  'This  moft  iudieiotts,  and  holy  Fa- 
 ther thfu  defineth  this  matter:  Aslongas  weliue  here,wcour  (clues 
 cannot  iudgc  of  our  fcluesj  doe  not  fay  what  we  (hall  be  to  mor- 
 D<r«r5.Dtf«;OT.  row,butwhatwearetoday.  And  jet  more dire^ly  :  Albeit  holy 
 D^dJt.DeiUb.i  n^en  are  certaine  of  the  reward  of  their  peifcueran'ceryet  of  their 
 »i.M/>.iz,        ownc  perfcueranccjthcy  are  found  vnccrtaine.For  what  man  can 
 know  that  he  fliall  perfcuer,  and  hold  on  in  the  atflion  &  increafc 
 o^  iuftice  vntill  the  cnd,vnleSjby  fome  reuclation  he  be  adurcd  of 
 it  from  hi  m,who  of  bis  iu(l,but  fecrct  iudgemcn  t  doth  not  inform 
 all  men  of  this  matter,butdcceiucthnone:5'tf  no  iufl  man  is  afured 
 •  of  hid  Saluation  by  his  ordinary  faith:  by  extraordinary  reuclation  ^ 
 
 fome 
 
 \ 
 
OftheCerUinty.tfsdudtiomr'  3  \  3 
 
 'fome  men  may  he  affurcd^ihe  reft  are  not.  H^'htcb  m  itifl  the  CathoLckr 
 fentenee,  AndbecaufeS  Bernard  u  bj  oH^admrfartes  cited  for  them 
 \inthisvoint.takehi4tefi1monyin  M  precife  termes  a4any  Catholtcke 
 at  this  ttme  fpeai^eih^Thm  bewritetb  '.WhoQSininyy  lam  one  of  the  tMg. 
 clctSl,  I  am  one  oFthe  prcdcftinatc  to  life,  I  am  one  of  the  number 
 ,orthcchil-ircn?VVho(/y^/)c3n  thus fay,thc Scripture  crympcut 
 jugainrt  Ijiin :  A  mankno^cth  noCywhcthcr  he bcc worthy  oiJouc  ^f'^'''^^ 
 :or  hatred?  Thcrfbrc\vehaucnoiCcrt3incty,but  the  confidence  of 
 ihopc  doth  comfort  vs.that  wee  bee  not  vq\c(\  at  alj  wuh  the  per- 
 \)\c\\iyoit{\\sAv.uhx.ThewordofGod{acC9rdtfigtoS.\^cmjkx6)cri' 
 \et h  ffHt  ^gaiuft  nllthem^thatcertaweljAffHre  themfetues of  thetr Sal- 
 utKton'.tvhereonthen  dee  thej  hutldtheirfmhthat  belieeue  tti 
 
 R.  Abbot. 
 
 Thcfummcof  his  argument  in  this  place  is, that  we  arc  vncer- 
 tafncofourowncrighteoufuefir,  and  therefore  can  hauc  no  ccr- 
 tainety  ofourowneSaluation.  Toprouethcvncertaintyof  our 
 rightcoufncnV, hcalicdgcththcwordsoftheAportle,  *  lam  not  ^^"l;^*- 
 guilty  tomjfelfe  inanythingjetam  I  not  therein  iui/iiJied.W here  \t  is  fecfmthcrthe 
 worth  the  noting,that  wheras  the  Apoftie faith  by  cxprclfcnega-  '"^""^^"^'0"^. 
 tiucj amnot tfifi/fied therbjf^heiTiikcthzs  ifihe  Apolllehad  meant  fti6,  conccmitij 
 I  cannot  tel  whether  I  be  iultificd  or  notJt  may  be  I  am  iuft,itmay  i"'^'^"  '^"• 
 be  I  am  notiuft.If I  be,  my  iufticelliall  merit  heauenrlfl  be  not,  I 
 know  not  what  may  haply  become  of  me.  B  ut  t  he  Apoftic  ncucr 
 madeany  ruchdoubt;hc  well  kncw,that  the  clerencffeof^his  con- 
 fcicnce  was  not  it  that  could  yccldhimiuftificaf  ion  before  God. 
 He  knew  it  to  be  true  which  S.  y/a/?/«  faith,  tliat  b  according  to  the  h  ^uiuftjeptc 
 mo/f  entire  rule  of  Gods  truth  ^no  man  liuin^  (hail  (fee  found  infi  in  the  J|'^'  w^^-c?^''*"'/* 
 ^ght  ofGoJ^und  therefore  profcflcth  that "  hee  account eth  atlth$ngf  ^{j^^Htum  ad  /..- 
 but  lo(fefor  the  excellent  knowledge  ofChri/i  lefiu  our  Lord, for  \xhom  'l^^'^Z"^^ 
 fcith  hcJhAue counted  alltht»gsloffe,aKddoeiudfe  them  to  he  dung^  ftrun*:,^oniu' 
 that  I  mtghtmnneChri(i,  and  might  (fee  found  in  him,  not  hamngfl^'^'^^^'-'-'^f^' 
 mineovnerighteoufneffeyXuhichUhythelaw^btu  the  right  com fnejj'e 
 which  is  by  the  faiti}  of  Chriji  ^euen  the  righteoufneswhich  is  of  God 
 kffduh.Hcttis  then  a  renouncing  of  his  ownrighteoufnel]c,an  J 
 inacknowbdgcmentoFiuftificationand  rightcoufncsoncly  by 
 
 feith  in  Chrift.  A  notable  fruit  of  which  fakh  it  sv-ij  fo  to  \va)k,a« 
 
 y  2  that 
 
D 
 
 *2.CoT.x.ia. 
 
 5  4  *Joftke  Certaimk  ofSaluatm, 
 
 '^at  he  could  fay,/*«  w  not  guilty  to  wy  felfe  in  any  thing,  in  which 
 fort  he  fpeaketh  clfe  whci  c^This is  em  reiaycing^  euentheteflimo' 
 ny  of  our  conscience  ^  that  in  (tftffltctty  andgodly  pHreneffe  ,not  by  Ciimal 
 Wife  dome , but  by  the  grace  of  God^we  haue  had  our  conuerfation  in  the 
 !  x.iofa.j.rp.  »j.  jyor/^.Of  which  tcftimony  ot  coiifciencc  S.^tf^«  faith,*  If  our  heart 
 condemne  vs  not  (but  that  we  are  of  the  truth)  then  haue  i^eboldneffe 
 toivards  God,and(hal.  before  him  affure  our  hearts.  Whereby  we  are 
 taught.that  to  walk  with  a  good  confcience  in  the  faith  of  Chrift, 
 miniftreth  great  boldnes  andaflurancc  towards  God,  and  there- 
 fore that  the  Apoftlc  in  the  place  cited  protcfting  the  innoccncy 
 of  his,confcicnce,was  far  froni  profcffing  to  ftand  in  doubt  ofhis 
 own  SaluatJon,yeajand  were  not  y^.^/;/Z'opan)an  of  an  iron  face, 
 he  would  notattribute  to  the  Apoftle  any  fuch  doubt-For  the  true 
 vnderftandingofthc  place  weare  CO obferue,asappeareth  6y  the 
 procelfe  of  this  Epiftle.that  there  were  diuifions  and  part-takings 
 amongft  the  Corinthians/oiue  magnifying  one  oftheir  teachers, 
 andfomeanotherjand  they  willingly  accepting  the  applaufeand' 
 praifcs  of  their  followers,and  each  thinking  highly  ofhimfclfc  a- 
 boue  the  reft.  Now  the  Apoftlevnder  his  owne  name,  and  the 
 names  o^ j^pollo giu6  Cephas jiniUxu^kct^  thofe  teachers  againft  this 
 vain  affedation  of  human  applaufe :  he  wiOicth  the  to  be  content 
 to  be  reckoned  each  with  other  theMinjfters  of  Chrift,&  therein 
 to  haue  a  care  to  deale  faithfully  towards  him  whofe  leewards  they 
 are,cndeauouring  to  their  vttermofl:  to  pleafe  the  Lord,  not  thin- 
 king the  better  of  themfducs  for  that  men  magnifie  themabouc 
 otherSjbecaus  men  know  the  notjuorcanduly  efieemofthe.Nay 
 bowfhould  other  iudgc  of  vs,  when  we  cannot  fufficientlyiudgc 
 of  our  fcIucs,who  in  oargreatcliinnocency  as  fcemeth  vs^yetca- 
 notiuftifieourfeluestoGod,  &wh€n  toourfelucswe  are  guilty 
 of  nothing, yet  with  himare  found  guilty  many  waiesjbccaufc  hcJ 
 Teeth  in  vs  that  thaf  wefccnotin  pur  (cluesy&  cfpicth  irtiquitici] 
 . .  and  defaults  where  weby  our  fight  catidcfcty  none,  fathat  tohidj 
 fight  haply  theyarefoundfuperioursto  vs,whom  wethiuktobc 
 ourinferiofs:&they  arcappcoued  for  the  bcttetjwho  mes  iudgc- 
 ments  take  to  be  the  wdrrcj&thcrforcreicfting  the  vainglorious 
 c  omcndati  os  of  partially  atTededmcyweare  to  refer  our  ftliisi  who 
 lytotheiudonientoftheLord.Andthusarcifhofcwbrdsexpoun- 
 dcd  by  ihoit,  very  autbots^'ho  M.Bf(hop  citcth,  not  that  mc  majf\ 
 <    ■'  '  hauefi- 
 
OftheC^tiUntkofSAluAtion.-  3  5^ 
 
 fecret'fautts^  which  perhaps  may  hinder  their  being  iuH,  but  that 
 the  bcft^;?w(ecre(  faults  at  Icafl,  by  icafon  whcrcoHn  thcnilclucs 
 they  are  not  iiilt.  Thus  ^w/7;'tfy^takcthit ;  ^The  Apolile\vMKot  to  f^„i,^/-,„ 
 htmfelfe guilty  ofdtf<thlt^  IfHt  hecaufe  h:  rvas  a  man,  he  fonfejfcd him-  TfiLi  i  g./Vr.j. 
 fclfe <i fimer^knoTVtHg that lejm onelyUthe true li^hiwho  didnofihne^  fib!'r!>n*r'Jc^"f"d 
 neithern\ti  there  gnile  found  inhitmoHth^  andthathe  enely  is  found  quia  homo  tret 
 tuff,  who  iTM  indeed  free  from  fa//tnf.    The  word  s  of  The  c  dor  e  tare  '"'"^V  ^*  ^'^''.T 
 norfopUincj  bur5<i/i/cuidently  niakcththe  Apoftletofay;  ^  I  tjje  jifum ^ni.t 
 offend  in  many  things  ivh.-ch  Ihnow  not.tts  itts  vpritteypho  knotvethhoiv  "^''""^  ^'"  ''""' 
 oft  he  offendetb  ?  For  although  rve  (mne  many  wai-.  /,  yet  ne  do  not  k/'ow  iplum  fJum  m- 
 [or  tve are  not  ware)  ofmanyofour^nnes.  The  Apodlcs  words  then  ^jfi^^'J/^fi*^* 
 import  not  a  doubt,  bucanablblutedeniallof  hisbcingiud,  cuen  %?"■ 
 by  the  tcliimonic  of  M.Bt(hops  owne records.   And  this  fhall  fur^ pf^^pap't. 
 thcr appearc in: he neiir que(iion,vpon further cxaminatiouofthc  Hoct/!, nm'-a 
 fame  words,    M.  Bi/hop  therefore  mu(t  change  his  antecedent  [^Zl"*^ -.ZV& 
 propofition,un:i  noifay,  VVcare  vncertaineofourownciullice  or  P'o^hciadijut, 
 righteoufnefle,  but  rather,  Wee  are  ccrraine  and  fure,  that  in  our  ^'?,f^>^^'^'\,. 
 felucs  wc  are  not  lulK  And  if  hcrcofhc  will  conclude, that  we  mufl  c^t  r»ma  pncK- 
 therefore  doubt  of  our  owne  Saluation,  wee  muft  tell  him  that  his  'ii^,$'mull^^'-" 
 argument  holdcih  not.  Indeed  if'our  faluation  were  to  f^and  vp-  J^rcumj^Koi-^. 
 on  our  owne  righteou^nefrc,  wee  were  notoncly  to  doubt,  but  """■ 
 wholly  to  defpaireofourownc  Saiuation  jbecaufc  fcy  inherent  iu- 
 fticc,  asfliall  befliewcd,  nomanfliallbcc  iul^ificdin  Godsfiohc.    . 
 £ucn  in  our  grcateflpertcdlion,  when  wee  lookc  vntoour  felucs 
 and  our  owne  rightebufnefic,  we  arc  fubied  to  that  amafcd  dillra- 
 (ftion  which  the  Apoftlcdcfcribeth, euen  to  hy^^l^hopinllafcend  hUom.io* 
 into  heauenfa^  if  Chriff  were  not  afcendcd  ro  make  way  for  vs:and 
 fVho/hall def/:end  intothe  deei^e  ?as  if  Chrift  had  not  died  to  dcliucr 
 vs-from  thence:  we  canneuerfatiificour  (clues,  how  either  roc f- 
 capcthcono,  ortoattaine  thcother.   Thercforcwc  accordmg  ro 
 the  promileof  thcGofpell,  rcltthc  alhirance  of  Saiuation  vpon 
 faith  in  Chriir/ully  bclccuingthac  his  merit  is  ourrigh  eculnclh*, 
 andthatby  the  venue  thereof  vvc  are  accepted  vnto  creruall  life. 
 Which  lith  y^/.^//^<?/>  knew  well  enough,  it  was  but  an  idle  vagaric 
 pfhis,  toalicdgcthisfoirnperiincntly  lor  an  argument againl)  vs. 
 Now  astouchingihetcfiimonits  thathcfurthcrallcdgfthjtlichflt 
 of  them  is  nothing  to  the  matter  in  hand,  tofay  nothing  thac  hce 
 quotcthitfroma  place  where  it  is  not  found, and  where  it  js  found 
 
 Y  ^  i« 
 
5  5  6  oftkc  Certainty  cfSaluatron, 
 
 is  not  Attfiitts jihough  it  be  ia  an  hom'ily  amongrt  his.  The  Author 
 ot  thole  wordb  fpcakct h  to  the  fame  purpofc  as  the  Apoftlc  did,  to 
 diflwadc  from  talcing  delight  in  the  praifcs  and  commendations 
 •  >  At  •;  ofmen,  bccaufcihcv  cannot  know  what  commendation  fhould  be 
 j5.  ^iamdm  due  vnco  vs.  Yea  faith  nt^^So  long  as  we  J/ue  here^vce  oftrjelHes  canvot 
 ■viumm  htc,de  ^^i  r^^^  felnes^  I  fay  not  n>bat  m  (halt  be  to  morroxv.but  vehat  tve  are 
 luduare  non  j.o(-  to  doij  \  b  ow  wfich  lejje  then  Piotild  rve  be  meued  ^ith  other  mens  trnge- 
 ^T'U'cmltmm  '^'»tsthen  With  oHroxvtteconfctence^  vs>hichgtH«th  tcUimonjvntovi ? 
 jedtjuoihoMef:-  forour  co»/eie»ce  flfould  be  our  glory,  Wcare  not  thenvpon  other 
 ^Zl'&^^usmo-  n'cns  opinions  of  vs  to  fwell  in  opinion  of  our  fehics;  we  do  not  for 
 xiin  mduih  aiit-  tiie  ptefent  futricientiy  conceiuc  our  ownc  impei fe^tions  and  de- 
 ^fiie^uTnofla'"'  faults,  which  with  God  maydetrad  from  vsmuch  of  that  which 
 '^u.e  ftM-  perhtbet  ^icn  attribute  vnto  vs;  we  know  not  whether  God  may  fuffer  vs  to 
 Na'rTJ'oyH'mpx  fall,as  hc  doth  many  times  his  dcarcft  (:hildrcn,to  rtainc  that  com- 
 dcbec  ijjye>tici-  mendation  and  vsine  glory  that  we  take  too  great  plc^fure  m:  but 
 kSn^dlciuit.  all  thisbindcreth  nothing  but  that  faith  is  aflurcd  by  the  word  of 
 ^2%1'o^Tide  ^^^»^^^^  ^^^  W'^^  "^"^"^  ^^^^^  'f  ^o  f°  faile,or  v-s  fo  to  fal\,as  to  fail 
 wf«  JjiuTfTi  vtteily  away  from  him.  The  other  place  of  y//</?/«  fpeakcth  indcfi- 
 aimjpejuturx    nitclvof  all,  who  *  to  oHr fiohi  UuB mfth  and  £odlth^  tvtth  hope  of 
 
 v-'im^rtali  arts  ^    .  1       1       ^  I     I       r    f    ,i  \  r  I         I  ■  '         J 
 
 hanc  -vitsm  ducc  juture  immortality^  who  thong h  they  be[ail)jure  that  there  ts  a revoard 
 re,  &c.  Licet  dt  of  perfeuerance.  )etare  not  {all )  fur e  to  perfenere.  bccaufc  all  arc 
 frxmo  cent  {im  Hot  indeed  the  fame  that  to  our  fight  rhe^  ieeme  to  be.  Onely  they 
 ferfluelaZafua  a^'caflured  thereof,as  he  [mh.^rvhem  GodajfurethbyreHelationfrom 
 reperiunturtn-  ^/w;  who  doth  rcuealc  it  by  faith,  through  the  fpirit  in  our  vocation 
 T^^}cta',&c.  ^^"^  iurtification,as  vvc  haue  heard  before  out  of  S  Bernards  words. 
 nfialiqiM  reueli}'  jhc  famc  5.  Attj^tn  faith  to  his  hcivcrsi"' If  there  beinyoa  faith  jWhtch 
 ^ZTJ/jL  dih'c  ^C'kfi^  by  hue,  euen  novtje  belongtothem  that  arepredeftinated,  caU 
 r:  iujio  u.entif.,  led ^uiftifled  Ho\N  (u\\  thc faithful  by  5.y^«/?/w  iudgcment  do  bclog 
 Zjlmit'(edZm-  ^^  thcm  that  !ircpr£dcft!n3ted,callcd,iuftified,itfolloweth  hyS.^tt- 
 mmf.-.Utt  y?miudgement,tbatthcy  arc  to  be  aflurcd  that  they  belongtothem 
 ^er.\Z'me°(j':t,t  that  dial  be  oIorificd,and  therefore  ll.sl  certainly  peifeuerjbecaufe 
 IZtvulTeZn  ""'^''"*  ^^^  ^^^^  predffitnated^  called,  it^fttfied,  them  he  hath  glorified^ 
 ■lobis,  lam  peKi-  as  the  Apoftlc  fait  h.  And  therefore  doth  S.  Ahfiw  wili  the  faithful! 
 «et,!adpy^dep-  „;,,„ » to bekew that he/hallltue for euer.^sbcioTewiS fhewcd,  and, 
 fiificr.tos.  It  he  n^uft  bclccuc  to  hue  for  euer,  he  mul!  beleeucalfo  ro  perfcueril 
 
 o^^;l^i'°*      "®.^  dcubting  thereof,  bccaufc  what  Chrirt  faith  in  the  Gofpell  to 
 p/^/.  148.  s,4pra  one, bclongcth  to  ^miy  orie,Tf  According  to  thy  faith, fo  be  ft  Vftiothee.l 
 fMatlf.ip.       ^^^^  iithtn  the  ceiiamty  and  sffurancc  that  we  tcach^not  as  com -J 
 
 monlyl 
 
of  th  Certaimie  ofSduAtton.  ^  5  7 
 
 monly  ve  vridcrH und  ccrtamryand  allurar.cc  by  (cnfc  or  by  rca- 
 fon,by  cuidcnccaniiplaincappcirai]ce,\vhcrby  dircd-ly  and  im- 
 mediatlywf  know  the rhmi^whcrofwc  arc  alVLned  (this ccrtainry  ^^/^^wfr* 
 and  al]"urancc5.v^«/?/wdenicrh,and  fo  do  wc)  bur  an  alluranccof  'Daulumji^nt 
 faifhjwhcrby  by  lignc$&:  arguments  wcbclceue  by  the  word  and  a'^m'Zu/'^f't- 
 proniiTc  cf  God,fhat  loit  lliall  be,^  rci\  affuced  that  f)  1 1  iliall  l>c,  ^'"^'  ""^^i'- 
 bccaufc  \vc  do  bc!ccuo.  And  this  is  ordinal y  faith, whcj  by  God  or  2  mJ^LTe'uu. 
 dinarilyinlomcmcarurercucalcth  the  fecr^t  of  his  clcdion  to  'f"»"»?'«^" 
 the  Faithfnil  Neither  is  there  any  nccelTity  to  rcflraine  S.Ju(ii»es  [j^'f'"^'^''' 
 words  tocxtraordiiiary  rcuclation, as  vi/.^//Jo/>  doth.  That  for-  \/jj.l" 'i'^^"*" 
 mer  certainty  S.Ber;7ardiUo  dcnicthin  the  words  alloyed  by  /i^.  Huonuxto  fm*  ten 
 Btfhop.  but  we haue  before  leene  hc>vv  hcaiiouclicth  the  ccrtaintv  I^J"":'V-  '^["^  ^ 
 offairha^qaind  the  words  cited  w^  theplace  hcrca.'lcged,  ^  man  auicmi  qu.vum 
 knoiveth  notrvhethcr  he  hetvorthofloHC  or  of  hatred.No  man  by  any  "'  'f-I'"'^''''' 
 apprehcndonorli.i^ht  orncfli  and  bloudcanlavjlamoncol  the  fpfmu-  me:um 
 clc6ijlamonc()fthcpredeftinatc:nomanbyiudgcnicntorre4  p^^AmYillfi' 
 fon  or  humane  knowledge  can  concciueir,  but  yet  as  hefiith  in  nuHnmommo^- 
 the  very  place  here  citcd,i/^<fr<?^r<r  certain  ntar.ifefi  pgnef  &  tokfvs  '^.Xu'm^k'b'f"' 
 effatuation^  fach  as  that  it  is  xvtthout  alldottbt  that  he  is  of  the  fjumber  mercretar^Uouit 
 .efthe*Ua,inwhomthofetokemdoremam.Oi\y\\\Qh{^?i\ishcir;^c'^^ 
 kcththusin  another  place: ' HowfhoHldGodleaHehis  etetlrvtthout  ftit qm dignt 
 te(iimoyjy(  of  their  eleClto»?)or  vphat  comfort  mt^ht  there  be  vnto  them  tfro'fat'hemn'n 
 waningc<^refuily  betwixt  hopeandfeare^  if  they  did  not  find  the  f>inour  f'  '[tdignm  ««•- 
 to  hauefome  tfjitmofi/e  theref?  The  Lord  k^oxveth  n>ho  are  his,  he  »nly  '^^otfivr  tcnn 
 knoweth  whom  he  hath  chofen  from  the  be(rtnnifig:but  rvhat  man  ktiotv-  'ft  (tifud  »•- 
 ethifhe  be  worthy  of /one  or  h>itred  ?  But  if,  as  certaine  tt  is,  rhjtt  cer-  uiTlT,wwdy.m 
 tainty  be  denied  vnto  Di  (in  fuch  fort  as  before  was  faid)  horvmtich  tanto  dtua-M^f 
 the  more  delight  full  (had  they  be^  if  wee  can  find  any  tokens  of  this  ele-  "^ou^JuaioT^ 
 Uton  f  For  what  reft  can  ourfjult  haue^  fo  long  a4  it  hath  yet  noiejii   I'mu, /igna  t  ofi- 
 monie  oftt  owne  fredejtinatton  ?  Therefore  it  ts  a  word  to  be  beleeNcd,  1^,]'^"/"/^^  ^,. 
 and  ivort  hie  by  all  mea»es  to  be  received,  whereby  thewttneffe  and  te-  im'niinbeu  p9- 
 Jitmonieofof*rfalt4ationis  commended  vnto  vs.  Thus  hee  dcnieth  UrJdwHr'rldi. 
 that  abfolutc  ccj  tamtie  that  before  I  mentioned,  bl)^dcnic(h  nor  jii«fie>u>  fu* 
 that  certaintic.ot- faith  w/iich  is  gathered  from  fuch  figncsand  to-  p'Z"'num''tn'!^i 
 kens  asby  the  word  of  God  ^rcdciiuercd  vnto  vs,  which  he  gl-  fi-^'xp'-nU 
 ucth  to  vndcrftand  is  fuch  as  whereby  \xc  are  kept  from  that  wa-  «f7/ .a'X**! 
 Mingandirattering'bettvivt  hope  and  fear e,  which  M.Bifliop  requ»-  f"oM«-;. /»/?*- 
 fcth  to  take  place  in  eucry  faithful!  man.  And  this  certainty  is  ^*,",'"'""** 
 
 y  4  fuch 
 
!^  3  8  ^fl^^  Certmty  ofsdmtm, 
 
 ff'p^!J%%  fuchas  tliatStfrwrtr^himfeircrhuscJcpreiTcth  if  in  h\m(<:\k:^there 
 rnafuHt  (fiixfx  are  three  thtn(Tswhichdofo0refiathenandfiabttl}3myheart:,as  that  no 
 f  ■Mint  cor  K^-  wantofmertts,  ftoconftdtratton  of  mine  orvftevilenejje,  tjo  efttmattoit 
 «.;,  v:nuUavtt  ^f  the  heaucnl)  hUffe ^  Can cafi  me downe from  the  height  of my  h0pe^be' 
 %Z!»XHfi-  itgfaft  rooted  t  herein ;  Iconfider  three  things,  I  (ay,  in  which  my  hope 
 -ieram  prt>pru  ^%„riy  conftlfeth !  the  lone  of  God  in  adopting  mee,  the  truth  ofhispro- 
 .tlUma'iocceUftii  ntjfe^andhu  powsr  topcrforme  the  fawe.  Let  my  fooltfh  thought  notp 
 
 kcanudmi^ab  ^^.p;„^  ^^^J  mtirmure  as  much  as  it  vetlL  Cayinq-^  Who  art  thott.  andho)» 
 *lfmtdi;Kjpet  "  ,  ,  tit  J     n.    I        r  /  / 
 
 uei^cerc poiTir-  ffreat  IS  that gloTie,  and  by  what  merits  aosjt  thou  hope  to  o&tame  the 
 '^■cai,T""^*  /4/w^  f  Andlwillholalyanfveer,  I  k^oof  xvhom  I  bane beleetted,  and 
 Tria  co'^fidere  i»  / am certaine  orfure,  hecaufe hee  huth adoptedmee ingreat  loMe,  be" 
 cmLts  -oi^lpcs    r^tiCche  is  tr»iif>  bis  promt  fe.  becanfe  hee  is  ofpo'-^er  to  make  food  the 
 
 .■nM.co:7fijiir,cbf  J  ^  ■*.  n/Ti  rr  ■  i 
 
 rnatan adoptio-  fame.  tHus  Saint 5^''«^''« cxprelly  attirmeth  accrtainty  orraith, 
 'f^o'v^Xpo-  and  fpcaktthfol/iccaProteftant,  as  that  ifhe  were  now  aliuc,  hcc 
 "tiflatmreddttii,  fiiouldat  Romc beccondcmncd  for-  ^n  hereticke  as  vvcllas  wee. 
 ,"i^i™  \^^.z\viisno^oh\}cm\nAth^tM.Btihop{:ihh,ih2iKthemrdofGod 
 •vtirtmt  infipieTu  crieth  oi4{ againfi  them  that  bjf faith  takcuiXuvmcc  of  their  faluati- 
 7nem!]^i^i  on,  bi)COhIy  dcnicth  thatthereisanyairuranceoffaluarion  to  be 
 nimenu,aii.t  falccn  froui  OUT  owiic  immediate  and  abfolutc  knowledge  and 
 g/Xii'  apprehenfuin  thereof,  which  wcalfo  confcfle  as  well  as  he. 
 
 melius  banc  *u- 
 
 nnerefeerxi?  Et  ego jiducUlit-"r  rcfpoiMo  Sdo  cut  credidiy  (y  certUi  Jum  quia  inchxritate  ttimia  ado^tauit  mt^ 
 
 ^;a/t  verax  i»(rontijfione,^uiafiitetts  inexln!nt.me,&c. 
 
 • 
 
 ,  7.  W.  B[SHOP. 
 
 If tt  may  be  permitted  to  iotnemodeme  opinions  with  dnctent,  badde 
 me nxyith goody  I  couldprooue  by  the  tejiimony  of  euery  principa/l fe^ 
 of  this  time,  that  a!l  other feBariesTo  ere  deceinedin  this  their  perfwa* 
 (ion  oft  heir  fai  fiat  ion.  For  both  Lutherans,  Calmntjis^and  Avabap* 
 t  ifis  (to  omit  the  re(i)  do  hold  euery  0  ie  of  themfelues  affured  of  their 
 fa/uation,  and  yet  eachfeB  holdeth  euery  one  not  of  his  or*ne  band  aQ'u. 
 red  of  damnation  :fo  that  by  the  font  ence  of  the  Lutherans,  alt  Caiui- 
 nijif,  and  Anabaptifls^  are  miferably  deceiued  vehen  they  affure  tht  m  * 
 felaes  of  their  faluation :  In  like  maner  fifths  Anabaptifis  be  true  cen- 
 furersboth  Luther  ans  ^and  Caluinifis^and  allother^not  of  their  herefj, 
 errefouty,  when  they  beare  themfelues  tn  hand  that  they  (hall  befaued, 
 Certaine  it  is  therefore  by  the  confent  of  all  the  rvorld,  that  very  many 
 tfho  ajjure  themfelues  offalmtionjxre  indeed  affured  of  damnation.   . 
 
 R.  As- 
 
of  tfje  Certaintfe  ofSaluAtion,  5  5  9 
 
 R,  Abbot. 
 
 AfooUi  boh  iafoo»e(hot.  BadmenXsiiih  hCyWitb good :  but  ofal] 
 thofc^4i/«itf»  arc  there  any  fo  bad  as  hc&  his  fellow  Seculars  hanc 
 dcfcribed  the  Icfuitcs  to  bc,and  the  Icfditcs  thcmPLcr  vs  turn  the 
 argument  then  vpon  thcmfcIuescThe  Secular  Pricftshopc  for  fal- 
 uation.yct  the  Icfuitcs  hold  them  for  proud  mcn,contentious,ir- 
 rct5ular,rcandalous,and  in  a  word  forfchifmatikes,and  therefore 
 in  cafe  of  damnation.  Sothclcfuitcshopcforfajuation  jyetthc 
 Sccu|ars,ihough  being  brought  in  cafe  to  leap  ar  a  cruA.they  now 
 dilTcmblc  it,  hold  them  for  very  villaincs,  the  notable  impoftors 
 and  coliners  of  the  world,  for  very  rakf  hcjs  and  diuds  incarnate, 
 for  herctikes,and  what  not?  Thus -^/.5;y7y:;'  hath  been  conceited; 
 Xhu^hjiih yy.it fon  in  his  J^i»^//^<r//difcoucred  ti)cm,  and  thereby 
 to  bca(Tiircd/y  in  ilate  ofdamnationajfo. Their  grounds  rhcrforc 
 on  both  fides  arc  falfe,whcrcby  they  concciue  any  hope  offalua- 
 tion.Ycaj&in  tbebodyoftheirvnityamongrt  their  Popes,  their 
 Cardinals,  their  Bifhops,  andche  reft,  there  arc  many  who  vpon 
 falfc  grounds  do  hope  for  Sal uation.  Isit  an  argument  therefore 
 that  they  hauc  no  true  grounds,wherupon  to  build  the  hope  ther- 
 of?Thc  Turks  hope  for  faluation  by  their  fupcrftitionSjthelewes 
 hope  for  faluation  by  their  traditions,  and  both  tak#the  PapKls 
 tobedamned;andwil3^.5</^o/»takcthistobeany  iinpcachmenc 
 of  their  hope?  So  thcrfore  although  Papifts&  Anabaptifts,  and 
 fuch  other  abfurd  herctikcs  do  think  the  faithfull  to  be  in  ftate of 
 damnation, yet  this  nothing  hindreth.but  that  the  faithful  them* 
 fclucs,  vpon  thegroundsthat  God  hath  laid  before  them,niouM 
 OandaflTured  offal  uation.  As  for  that  which  he  dith  of  Lutherans 
 and  Cakinifsyn  is  but  the  cafling  of  his  ga]l_,thc  bittcrnes  wher- 
 ofrcmainethonly  tohimfclfe.Weioy  not  in  any  fuchtitlcs,nor 
 loue  to  diuidc  our  felues  as  Popilli  Monkes and  Fnarsdo,  by  the 
 namcsofmcn.  AndinthatditFcrenceofopinionsthatii  betwixt 
 them  that  are fo  called,  tl-yrre  is  none  that  is  fobcrly  minded,  that 
 dothprciudicatetheothcrshopecowardsGodjburrathcrby  vni- 
 ticoffaithinthemaine,learnethoftheApoftlctofay,»//"4«7^rtf  •Phiij.15. 
 otbervc'tfe  minded[thzn  he  ought)G'#^  mil  etten  reueale  the  fame  vnto 
 him.  There  may  be  difference  of  opinions  bcrwixtgood  n1cn,as  it 
 
 fell 
 
;  4  o  of  the  Certmtie  ofSAkation. 
 
 fclloutofold  betwixt  Cy/>ri4«ancl  'jt^pbaKtuBiihop  ofRomejbe- 
 twixt  Hieronts  and  Aufiine^  betwixt  Chryfofi&we and  Epiphaniw^ 
 and  fundryotherSjVca  and  the  fame  may  grow  to  fomeegernclTc 
 JiXii.mn  and  anger  whilcft  each  maintaincth  his  ownc  conccit.But  S.Jh- 
 foffMtnijiixijfe.  ^/w^j-rulcoughtto  be  remembrcd  :  b  Theremay  be  braids. at  there 
 qujrnoiomui-  bauc  been  fsmettmes  betwixt  brcthrenjfctvptxt  Saints  and  holy  men^  as 
 fratm  &  cater  betwixt  Bamabas  and  Paul,^«/  not  to  brea^e  concord  of  hearty  not  to 
 inter  Lrnxhtvi  de^Tcj  cbarUjf  and  louc.  Which  rule  {^o  long  as  we  rctaine,and  doc 
 &•  ?.xuium, /cd    crgii^y^ jfjg ^ff^ffy ffj /(?«(?,as the  Apoftlccxhorterh.God dorh  pardon 
 
 Konjti.i  ocadc       •'  tut  i  i     -  j      !  -  »•    i 
 
 rem:  co.icorMam,  out  error,andwiIJ  m  his  good  time  bring  our  darkncs  into  lighr, 
 non  rju.cin^eri.    (j^^j  j,-,  ^^i^  ^.^^  6.  tvec  maj a!l  fKect  tecTitheT in  the  vnitie  of  fatthand 
 
 rnercnt  chantate.  ,  ,,         ^.^  r~j        !,./■  -i        jy  j 
 
 c  Ephcf.^.ij.    knowledge  ofthefonne  ofUod,xo  bz,  of  one  mind  ana  of- one  incitement y 
 ^Veif:i3.        which  we  ail  ought  to  rtriuevnto.  This  mind  Ao^^'^w  bare  in  his 
 
 «I.Cor.i.io.  .     .      O    /.      ,  .    .  r     '  i  i  rv 
 
 (c^prw.ineoH-  ptiuatc  opiHion  of  febaptizmg,  laymg  to  tnem  tnatwcreaUem" 
 uLcarthzg.  De  |^{gj  j,^  counfcH  wif  h  him/ Let  vs  euery  man  delmervohat  wethinh 
 ^ftninU  fmmmHs  ofthi<s  matter,  magtngnoman^nor  jettering  any  man  from  the  rt^ht  of 
 ^',f^"™'  ''^'  our  communion  forbetnz  minded  othermfe.  VVith  this  mind  Aufime 
 Us  nee  a  iure  co-  {'aid  to  Hicrome^  s  If  it  may  be  that  wee  may  fearch  or  reason  betmxt 
 Tt'ZTrfuiS  ys  any  matter^  whereby  wthottt  bitterisefje  ofdtfcordourheatts  may 
 ri^  miauomei.  Bcfedylet  VS  fo  doe.  But  if  I  cannot  fiY  what  I  thinly  is  to  bee  amended 
 ^S^sftifrfplfeh  i>t  thy  writings,  orthofi  inmi^e^evithotit  falpttionof  enme^  andbreach 
 vt inter Mos  qHj^-offriendfhipletvsgtueoueYthefematterf^andfauour  our  ownehfe 
 ;"^7;/,J^^y^;''-4«ip/»4//ol.  Let  kno^vledge  which  puffeth  vp  hauetheleffe,  that 
 fine  ar^iantftdine  there  may  be  no  offetife  to  lone  li^hich  edtfieth.  They  w  ho  in  the  pro- 
 mfhf'ptfcM,  feflionofcne  true  religion,  doc  profecute  their  differences  with 
 f-it.siMtcemaon  othcf  mindcdocbcwray  theirownc  corruption,and  breakethac 
 ^qmdZfhilmtn-  ^  'Vnttic  ofthefpirit,  that  JliouM  be  prcferued  by  the  bond  of  peace, 
 dandxmvdcatur^QQlxig  therefore  wc  bcafc  thismind  in  feme  difference  of  opini- 
 *nec^ume^!fme  ons,it  is  tiothing  c!fc  hmM.'Bifhopt  maliceto  inferrethcreof.that 
 fufptaonc  mmdu  ^vc  cach  to  Other  dcnicthc  hope  or  alTuranceof  faluation.But  his 
 Tikiiefcaw!!'  conclufion  ofal  this  babblement  IsawifconCiCertaineit  isthere. 
 ab  his  &  mfir.t  fore  that  very  many  who  affure  themfelues  of  Valuation,  are  indeed  afjhm 
 7ai^m!^M'£s'  r  ed  of  dawnation.t  01  vvhatis  it  to  the  qucltion,if  any  by  carnal  fe- 
 tme aifcquMvt  cufity  dtcaming  offaluation,haue  in  tljc  end  failed  of that,\vhich 
 *iuTn<^o^endit~  raftily  and  without  ground  they  hauc  prcfumcd  of?  wcdoubt  not 
 tiitiiin  qiix  xdi-  J3Uf  many  prefumptuous  hypocnts  &  heretiks  come  to  nought, 
 l>%he^4.^  \^ho  for  the  time  by  vain  opinion  haue  flattered  themfelues  in  the 
 falfc  hope  of  that  which  liicy  ncuer  imbraccd  by  true  faiih:butthc 
 
 fall 
 
of  the  Certainty  ofSaluathn.  5  ^  I 
 
 fall  ofrhfmin  whom  there  ncucr  was  any  true  fjitli, no  whit  impca* 
 
 chcth  the  aflurancc ofthcm, who ti ufy  anJ  vnfainedly  do bclccuc. 
 
 »■ 
 
 14.  W.  Bishop. 
 Withthe  tefftmomes  of  the  antient  Doners  forvsJtraythecgeKtfe^i^.^T 
 Reader^  confirtethofewhtchl^l.  Perkins /n^Af  [Ixth  reafoijalledgeth 
 I  a^ainfivs,Ftrfi^?>.h\\g;\i{\m  t>jthefcwords.  Of  ancuill  [cru3nt,thou  D'wA.  Domim 
 ar^-  maiieagoodchiId:thcrcri>rcprcrijmcnotofrhincowncdoing/""''^^* 
 but  of  tlie  grace  of  Chrift.  it  is  no  arrogancy,biu  faith  to  acknow- 
 lcd,"e,uhatthouh3ftrccciued,  itisnof  pridc,biitdct!otion.  What 
 vrcrd  is  here  ef(^ertaimj  ofSalftatton  ?  but  that  tt  btlorgeih  toafuth. 
 fuliman^  to  confejje  htmfelfe  mnch  bt/Mndto  God,  for  calling  of  him  to 
 he  hii.  fVhich  euerj  C  hrtji  tan  njtiji  do  ^hoping  himfelfe  fo  to  he^andbe. 
 ing  moji  cert  atNe, that  tfhe  he  xot  iKjhite  of  grace, it  is  ion^  ofhmtfclfe^ 
 er  no  a'ant  on  Gods  part.  T^efecondf  lace  hath  r.otfo  much  Oi  an^fhetv 
 Qftvordifor  htm^thtu  hefpeaketh-.tct  noman  askc  ancihci  man^but  Tr.tH.i ia^Epif, 
 rcturncto  hisownchcarr,  and  if  hefindeCbarity  there, he  bath  fe-''*'^* 
 curity  for  hspafTagc/rom  life  to  death  What  needrras  there  to  (eekf 
 chartijtn  his  heart , for fecuritjr of  hi^  Saluatton^tfhi4 faith affuredhtm 
 thereof  J  herefore  this  text  mai^thfiat  agatnfl  him, 
 
 R.   ABnoT.  • 
 
 Tbo  words  of  Au^inepx  rather  of  Amhrofe{Jo\  he  indeed  is  the 
 author  of  them)  arc  thtfe,*0  tnanjhoH  dtdfl  not  dare  to  lift  thine  eies  *  ^"i»ft-'^* 
 to  heanen;  thou  didfl  cafi  them  to  the  earthy  ar.d  vpon  the  fudden  thou  *P^!v  .7miZ'p. 
 receiuedfl the  qrace  of  Chrijl :  allthy  finnes are  foromenthee    of  an'^'f""'^'!'^-^'  - 
 
 I.  /  J  J  /  n      r  t^      r  ^-i  C-^pA-  0  lion.o  no 
 
 eunljeruant  thou  art  made  a  goodfonne.Prejume  t  here  fore  net  ofthtne  audibaf  «tu  'ei 
 owne  workinq^.hm  of  the  grace  ofChrifi.  For  hj  ojace  ye  are  fatted  fatth  ^'7i^/*,^/^ 
 the  y4p.o/f/e.He/e  therefore  is  no  arrogancy.but  f^uth  tofpeakeofthat  tMi^i  'e„€,n 
 ivhtchihouhafireceiued,  tsnotpridc,  but deuotion.  To \\ hich words ''"'"^'^"/7*^^''*^ 
 fA^^^^^Tiifhop  anfwcreth,  What  word  is  here  of  Certamiy  of  Sal.uun  chnju. 
 nation^  when  as  exprefly  againffhis  affertion  it  is  affirmfd,  that  f^'"X'#/ii/. 
 the  fa  thfull  regenerate  in  Chtift ,  doth  prefumey  that  his  fmnesarc  Exrnaitf.ru» 
 fergtuenhtm  ,  th^it  hee  hath  receined the  grace  ofChrtfi,  thathee  is\r^'!','^^i'p"^, 
 made  the  child  of  God,  and  tiiatthisis  nc)^rr<7T<i»fjfj  nopnde,  no /"•"«"■'•"» <i  jf" 
 vnia  wfull  p=  cfumption,  but  a  matter  oifaith^^  matter  of  deuction  a'jjhll^tfl^^ 
 Mdaooodprefuwpdon^  ashc  callethit  afterwards.  Now  all  tbcfc  <^''"""w'»/<'- 
 
 ftofrts  att.  Kea  fgobiC(irrog.tmi.}tfI  fcipdes,ptedicait  qu;iaccepcit:.  »c»  t/I fu'^t'b:^t  ff<i dcu.t iv. 
 
 things 
 
.^42  iOfthe  CertmtyofSAlaitioH. 
 
 things  he  comprcbcn^etti  vndcrihe  mmc  of  Sa/uatto?/,  citing  to 
 that  piirpofc  the  words  of  the  Apoi\ks,Bj  gr^a  je  Are  fiHed.Fot 
 liow  doth  the  Apoftlc  (a^  ^By  grace  yeearsfixued,  as  of  a  thing  done 
 already,butfor  that  we  are  made  partakers  oftheforgiucncflfeof 
 finDes,  hauc  recciued  the  grace  of  Chrift,  and  arc  become  the  chil- 
 dren of  God  ?  Therefore  in  prcfuming  of  thefe  things,  as  Amhrefe 
 willcth  the  faithfuil  to  do, we  confcquently  prefumc^and  ftand  af- 
 (iircd  of  our  o  wne  Saluation,  becaufe  in  thcfe  things  cur  Saluation 
 is  begun,as  appcarcth  by  the  vvordsofChrift  concerning  Zacheuii 
 b  Luc.  1 9-9,      .  b  T'hi^  day  falnation  is  come  to  this  honfe^becnHfe  this  man  is  become 
 thefonne  of  Abraham.  And  v  hercas  M.  Bi(h0p  faith,  wc  may  not 
 prcfume  hereof, becaufe b'^^w*?*?'  notour  owneworkj  or  rtghteoHf- 
 nejfe^  S,  Ambrofe ttWcih  vs,  that  this  is  not  to  be  prefumcd  of  our 
 VJ^j^S*     «»'«  ^  orks.bhfoftbe  grace  ofChrifi,thc  true  ca/Uftg  whereof  is  fuch, 
 jomTirtiH  5     asmaketh  vs  that  whereunto  wc  are  called,bccaufe  we  are  thereby 
 Sf??Lv?S^"' caIl:d,not  atthcearconly,bucinwardly,andin  the  heart.  Thcre- 
 nmdimotxtaA  forc  thcmthat  arc  thus  ttuly  callcd,  5.y^«?^r<?/ff  willcth  not  coldly 
 '"wttTi^u^u'  CO  hope,  according  to  the  manner  ofM.Bf/hoprhope,  where  fearc 
 gimusfyatres.     j^  gg  ftroHi*  35  hoDc,  but  faithfully  and  dcuoutly  to  prcfume  that 
 hmnlmTrfl'at  they  arc  in  the  ftare  of  grace;  not  with  doubting  to  thinke,  that  if 
 "^nufqmfque ad    thej beenot fo^it is long  of  themfelues,  butto  relbluethat  without 
 \'mcn7rit clhl   thcmfclucs thcy  arc fo indecd,oneIy by thc graccof God.Wcmay 
 t^^temfiatern^jn  .^^\\  fhinke  that  it  was  a  froffy  morning,  that  made  M  Bt/hop  lo 
 n-iT/frtJie  make  focold  conrtru6hon  of  fo  cfFe(5^uall  and  plaine  words.  But  in 
 "/  "^"'?f      -  thc  next  place  cited  out  of /^h^me,  he  ooeth  beyond  himfelfc.  Let 
 
 laniindextmsp,  ,        ^        ,     i  ^  i      i       i      t  i     r  i        /-^ 
 
 lioyimsnii':      vstakc  the  whole  wotds  as  he  hath  them,  vpon  tncle  words  or  S. 
 ^ti.amodo^.oria.  y^^^ .  c  ^y  ^/^^  ^g  ^^^^  j^^f  xve  are  traKjlatedfrom  death  to  life,  be- 
 
 eumvenemDa-  caufcvceloue  the  brethren*   Hereupon  faith  he,  ^ff'hatdoewek»ovift 
 minm  tttnc  afpt  ^^^^  ^g  ^yg  franfl.itedfrom  death  to  life.  Whereby  doe  we  how  it  f  Be- 
 
 nbi'^  giona  ems.  t     i        i  r  i        r  t  t      t 
 
 V:gt<;  enim  fed    caufe  wt  lottc  the  brethren.  L  ei  no  man  aske  of  another  mun ;  let  him  re- 
 Ad'm  tn  hyemej   ^^^^^  ^^^^  ^^^^  ^^^^^ .  jfljgfifj^^  ffjgyg  i^^^g  f  g  f}jg  krethrenM  him  he 
 
 itg:t radix .ji'd  I        I       ■         /r    ) 
 
 f-upandi-  f/m  wtti  OMt  dotiht  that  he  upajfedfrom  death  to  life. He  is  now  on  the  riuht 
 ^7n't''i  efl  r^l'i'-  ^^^^-  Let  him  not  regardthat  his  glory  is  naw  hid\  when  the  Lordfhalt 
 u  fcc-jiget :  in-  come,then  his  aloryfiali appear e.  For  he  is  alttte^bHtjet  asin  the  win- 
 TJT^!!!\lZiter\the  root  is  aliHe,Lut  the  branches  are  inamannerdryJVuhin  is  the 
 aus,f.d  ^Jltf-m  pith  that  lineth,  within  are  theleaues,  within  are  the  fruit  s.^  but  they 
 »« Si^t^c.  ^ookefor  A  fummer.  Therefore  we  know,  that  we  are  tranjljitedfrom 
 death  tolifeJ/ecaHfeweloue  thebrethre?t.\VhciQ  wc  fee  both  by  thc 
 
 text 
 
of  the  Cfrtatnty  ofS'ulmtm,  3  4  j 
 
 texticfclfcjand  by  tliccxpofitionofthisauncicntFathfrjthaf  by 
 louc  towards  rhcm  chat  arc  our  brcthrc  in  the  faith  of  Icfus  Chrill 
 Wcarcfotafcc  knowledge  and  alTurancc  of  our  being  tranflatcd 
 from  death  to  life,  that  i-jjof  our  own  faluation,&  that  fo  as  to  be 
 WtthoHt  doubt  i\\cxco(,  &  yet  this  wrangler  doubtcth  not  to  fay, 
 Xhts  fUcefjath  notfontHcb  as  4nji[hexv  ofveordsfor  him.  The  point  in 
 cjucftion  is  atfirmcdjnot  in  ambiguous  and  doubtfuji  words,  but 
 cuidcntly  andapparantly,  and  yet  hec  gocth  away  with,  This 
 fUce  h.xth  not  fa  much  ^  anv^jew  ofwordtfor  him.^  naiy  ^this  text  ma' 
 l^ethji.tt a^ainji him.Binwhy  {ojlprsiy  you?  H^hat negdtvar therf, 
 fa  I  til  hc^tofeekechartty  in  his  heart  for fecuritie  of  hit  Sala.ttion.ifhis 
 faith  ajptrtdht'nthfirefBut  why  doth  he  not  anfwer  to  the  point? 
 Doth  not  S.  ^u^in  teach  the  faithfuJl  an  affurancc  of  Saluation,bc 
 it  by  faith,  be  it  by  charity,  let  nor  that  here  be  thequcftionJ'  I« 
 there  to  the  faithfull  by  S.^></?wffx  judgement,  any  alfurance  of 
 Saluationi'HccouldnoctclIhowdircftiytodcnyir,  &  yet  with  a 
 Romifli  and  mipudcnt  face  paflcth  itouer,asifthere  wcrcnofuch 
 thing.Tiic  oncly  fhift that  he infinuatcth,isthis,that this  airuracc 
 fpoken  ofby  S.  Attfiine^i^  by  charity, and  not  by  faith.  But  what 
 thcn,is  there  alTurance  by  charity?  Nofuch  matter;  for  hce  hath 
 told  vs  before, that  charity  is  featcd  in  the  ^(j/^r^f  ftfrwry^f^ffw//, 
 and  we  cannot  tell  whether  we  haue  it  or  not.  And  fo  wliCTcas  the 
 AportIe,and  by  him  S.AuftineUy,  that  wek»orvthat  wearetranjlam 
 tedfom  death  to  hfejbecapife  xve  lone  the  brethren^  hce  contrariwifc 
 faith.'Wc  cannot  know  that  wc  arc  tranflatcd  from  death  to  life, 
 bccaufc  we  cannot  know  that  we  loue  the  brethrcn,in  both  points 
 abfolutelycontradi(5Ving  both  the  one  and  the  other.  But  to  his 
 foolirtiqucftion  lanfwere  hfln,  that  the  affirming  ofthcallurancc 
 offaith,  is  no  dcniall  of  the  means  &  helps  from  which  '\k  gathc- 
 TctKand  incrcafeth  thisaflurancc.Faith  giiicth  ailurancc  ofSalua- 
 XLon  by  the  word  of  God^not  oncly  by  apprehending  the  promifcs 
 lof  life  &  Saluation,bucalfo  by  obfcruing  fuch  marks  &  tokens  as 
 the  wordofGodfctteihdown,todcfcribcthcto  whom  thi'^  laiua- 
 tion  doth  appcrtain,which  whc  a  man  findcth  in  himfclFj  his  faith 
 therbygiucth  him  the  cofortoffaluation.bccaufc  it  bclccucth  that 
 /which  the  word  ofGod  hath  dcliucrcdjconcerningthctnin  who 
 ihofcfigns&  marks  arc  found.Thcrforc  it  doth  not  onely  look  to 
 that  which  Chrift  faith,that^3'/'fl/eir^rr  heleeHethpjalhaHecMerl>ifti»^  '  loh.j.i^ 
 
 eSca.(?. 
 
9  44  Of  the  Certmetj  ofSalution* 
 
 gTolin8.47.  ///^,but  bccaufc  Chrift  alfo  faiths  «  He  that  is  ofGodJieareth  Godr 
 mrd,tbctfoTc  the  faithful  man  delighting  in  the  word  of  God,bc- 
 
 6R0m.10.13.  j^^y^  jj^  concerning  bimfclf.that  he  is  of  God.Becaufc  the  Apoftlc 
 faith,^  E  fiery  one  that  callethv^on  the  name  of  the  Lordfha/i^efaued, 
 thcrforc  the  faithful  man  vnfainedly  calling  vpon  the  name  of  the 
 Lordjbclccueth  ofhimfcif  that  he  flialbcfaued  Andfo  whereas  S. 
 loh^  r.iith,that  rve  k*io'w  that  we  are  tranjlated  fro  death  to  life^becaHfs 
 )ve /one the hethren,itis out:  faith  wherbywc  take thii knowledge, 
 that  we  arc  tranflated  from  death  to  life,  becaufc  we  louc  the  brc- 
 thren;for  how  fliouid  wc  know  it,but  that  our  faith^bcleeucth  thac 
 •  wh'ch  the  word  of  God  hath  taught  vs  in  that  bchalfe  ?  How  idly 
 then  doth  he  argue,  that  we  need  not  fcekcfgr  charity  for  alfu- 
 rance  of  Saluation^if  we  be  aifurcd  thereof  by  faith,  when  charity 
 itfeireisappoinredforahclpcorthat  alTurance  which  wee  hauc 
 by  faithiwhe  from  charity  it  is  in  fomc  part  thac  faith  by  the  word 
 of  Godjconcciueth  a  rcafon  of  that  aliurance.''  But  by  his  anfwcrs 
 to  tliefc  placesjthc  Reader  may  efteeme  of  his  wiUulncfle  in  al  the 
 reft.  How  miferable  isthecafeofthofcmen,  who  being  fofalt 
 bound  with  the  bonds  of  truth/as  that  they  know  not  which  way 
 tof^irre,yethaucno  heart,nor  confcience,  togiue  ailcntto  that 
 which  dacy  arc  no  way  able  to  rcfifl? 
 
 15.  W.  Bishop. 
 
 Su».yuf>.Mat.       ^^'  "^^^  Amhor  he  eiteth  U  S.Hy]arie,m theft  xvordr.  Th e  Kingi 
 dom  of  heauen  which  our  Lord  profelfed  to  be  in  hinifelf,  his  wil . 
 is  that  it  be  hoped  for,wjthoutany  doubifulncsof  vnccrtain  wiU] 
 (atall,Af^«<«ii(;/;V/(?»)otherwirethercfsnoiuftification  by  faith,  if] 
 faith  it  felfe  be  made  do\\\ytfu\l.Firfi, he  faith  ^ifut  04  wee  fay  that  the 
 Kifigdomeofheauenisto  be  hoped  for ^rvtthoHt  any  donhtfulneffe ;  for  \ 
 Vfefrofe^e  Certainety  ofhefe^anddetiy  onely  Certainety  of  faith  ^as  M; 
 VtiVmiconfeffeth before.  And asforfaithjaefay  with  htm  alfo^ttisnot  \ 
 doubt fHllbm  very  certain,  Whatmaketh  this  totbe  purpofe.  that  a  . 
 wan  mHJibeleeue  his  own  Saluatton,whenS,  Hilary  fpea^eth  there  of] 
 
 n  jfl  107.  fi**^^  oftherefurreBionofthe  dead.  His  lafi  Amhor  is  S.  Bernardc 
 Whoistheiuftman,  buthethatbcingIouedofGod,loues  him 
 againc.^whichGomesnottopaircbucbythefpirit,  reucaling  by 
 faith  the  eternal]  promife  ofGod,of  his  Saiuation  CO  comC;, which 
 
 reuc-j 
 
of  the  CerUintie  ofSaluattoH.  34^ 
 
 rcuclationisnoj^iingclfc-.biiciheinrufionof  fpirirituall grace,  by 
 which  the  deeds  of  the  flcHi  arc  mortified,  tlic  man  is  prepared  to 
 the  kingdomcofheauen,  together  recciuing  in  one  fpirit,  that 
 whercbyhemay  prcfumejthat  heis  Joued  andloucs  ti^imc.^otc 
 that  heftith  the  reueUtton  of  the /pint  ^to  be  not  hing  elfe  but  t  he  infu  • 
 fon  offpiritua// graces ^and Comfort,  nherebyamiinhathfomefeelinff 
 ofGodsgoodnc^e  toxvArdshimJbj  which ( he  fatth^  he  way  prefume ,  hut 
 votbeUeuecertAineljfhdthe  IsloHedofGod.  BmletS  Bernard /«/)(?« 
 famepUce  interpret  himjelf^there  hefpeaketh  thm,  as  lotted  ones  be-- 
 /or^:  Jt  is  giutn  to  men  to  taft  before  hand,  fomevvhat  ofthebliflc 
 to  come,  &c«  Ofthe  which  knowledge  ofourrelues  now  in  part 
 perceiucd,a  man  doth  in  the  meane  feafbn  glory  in  hope,  but  not 
 yetin  fccurity.  His  epinion  then  i^  exprejljy  that  for  a// the  reuelatu 
 ons  ofthe  fpirit  mad:  bj  faith  vnto  vs,  we  are  not  affaredfor  Certatnty 
 cfour  Situation,  bntfeele  great  ioy^throttgh  the  hope  wee  haue  heere- 
 aftertorecetneit. 
 
 R.  Abbot. 
 
 The  words  of ////^nV^  very  plaine,  ih^t*  without  doubti*)gwe  zHiiar.inhW:. 
 are  to  hope  for  the  kingdoi^^fheauen^  and  that  it  hthewtf/ofChrtP'^^P-i^'i"^''^"'-' 
 that  wc  do  Co.   Whereof  he  addeth  a  rcafon,  Otherwife  there  is  no  mmufme  diqu* 
 infltfio-ation  by  fatth, if  faith  it  felfe  become  doHbtfn[l,\^h[QU  ifwc  wilj  jj'^^  l''^^"^*' 
 accommodate  co  chat  that  goeth  before,  it  murt  import  thus  much,  fpa-ar, -.IUo^mh 
 that  we  cannot  by  our  faith  be  iuftified,  to  the  obtaining  ofthe  \'!;l!u%'r,7js'^ 
 kingdomcofheaiicn,ifwedonotvndoubtedly  bclccuetoobtaine  iffifnambigua, 
 the  fame.   M.Bipjop  aniwereth  firft,  that  Htlarie faith  but  as  they 
 fay.  No  doth'f  Why.do  they  fay  that  without  doubting  we  mufl  hope 
 for  theki*fgdome  ofheanen^  He  faith  yea, but  forgetting  the  prouerb, 
 t'ndiia har mufi beare a braine.  Forin  theJeafebbeforehehathfct  it  ^Sea.io. 
 dovvnc  for  a  principle,  confirmed  as  he  faith,  by  aboue  an  hundred 
 texts  ofholy  vjvitjthiit  he  faithful/  muft  fiand  infeareof  their  orvne 
 5W«rf/rtf«.Thcre cannot  bee  ccrtainc  and  vndoubted  hope,  where 
 thcreii  ancccffityoffcare.  If  a  man  muQftandinfearc;  then  can 
 hcnot  hope  without  doubt.  Thus  he  knovvcth  not  what  he  faith, 
 fjorwhattofay;  VVemuftfcarc,  and  we  muftnctfearc;  wc  niuft 
 tloubr,and  wemuf^notdoubt.-thcrc  is  Ccrrainetie,3nd  thfreisno 
 Ccrtainecy.  Whereas  hcfaiih  that  J/./'tfri^wjccnftirctb, that  they 
 1  profcfT: 
 
3  46  of  the  Certmty  ofsduathn, 
 
 ^loh^^certamtieofhepe,  he  fpeakcch  to  that  purpofe  fomewhat, 
 butfoasthatheconfcflcthlhatccrtaintietobe  as  they  affirme  it, 
 oncly  probable  and  coniedlurall,  and  not  that  which  is  here  fpo- 
 kc»cf,  vi[\\Q\\\%mthoHt  doubting.  Thefc  words  therefore  arc  di-- 
 rc^ly  contraric  to  that  which  they  fay,  bccaufe  here  it  is  fayd  that 
 weemuft  Vfithom  douh  ho^e  for  the  ki^gdome  ofheauen^  whereas 
 they  fay,  we  muit "neiicr  fo  hope  for  it  but  that  wc  muft  feare  and 
 ftand  ill  doubt.  Whereas  he  maketh  a  difference  betwixt  certam- 
 tie  ofhopCy  and  certaintie  of  faith,  it  is  nothing  to  this  place.  For 
 when  HiUrie  for  reafon  of  that  he  faith,  that»tf  mnfi  hope  with  out 
 doubting^  bringcth  in,  that  faith  if  it  he  doubt  fall  doth  not  infiife,  he 
 plainely  flievveththache  confoundcth  j^<«/;^and  ho^e^  andtaketh 
 them  here  both  for  thc:fame,  and  importeth  that  wc  are  to  belceuc 
 to  be  made  partakers  of  the  kingdomc  of  heauen,  which  is  the 
 fame  as  to  belceuc  our  ownc  Saluation  .  But  faith  M,  Btjhop, 
 HtUrie  there  fptaketh  of  the  faith  of  the  refarreUion  of  the  dead, 
 Vcric  lewdly  and  vnhoneftly;  for  there  is  not  a  word  there  fpo- 
 kcn  of  the  rcfurreilion  of  the  dead,  but  oncly  to  fliew  how 
 tfptTn?!  Chrift  confirmeth  his  to  the  vndoubted'=  confidence  and  hope  of 
 Aternommifidu-  thofegood  thiniTiVohich  Are  to  come i  and  9o all  continue  for  euer.  And 
 tZ^r^"*""^  that  he  may  y?t  further  vnderftand  tl#  HiUrie  by  hopemeaneth  . 
 df»?fzi.2.in^  Other  wife  then  they  doe,  he  faith  in  another  place ;  ^  fW  the  ac■^ 
 'fp!m■^''Ji7aJbi'  ^^^P^^P'^"^  <"/  ^^^  ^^'If"  ^^'jft^ycth  a  hope  that  is  without  feare  or 
 gunmperfecitebe.  doubt.  We  hauc  thereto  neede  of  the  confidence  of  a  firme  and  conjiant 
 Co,t^de»tzJTI'id  ''P^f^^^^j  '^"^  '^*f'^"^^^"£^'^^^^  f^f^de^  Becaufe  to  be  confident  ts  more 
 Dfmfrmx.  opinio,  then  to  hopg.  We  are  therefore  to  be  confident  therein^  lea  ft  the  wrath 
 
 ms  falicet  &in-      r-  ^    i  .        t      ■    i    r    1 1     t      j   n  r  #  /  « 
 
 demuiabdiwis..}  of  Goi  waxMg  hot ^  do  fudaenly  dejttoy  vs  from  the  rtght  way.  Tor 
 tauijui.i  pOispt  he  ii  faithfull  who  faith.  He  that  beleeuethin  me^  (ball  not  be  indeed, 
 fperare.confidsn.  but pjallpajje  from  dsatn  to  Itfe.  liy  which  words  it  appearetiima- 
 dumergo  eflne  nifeftly  that  the  truc  hope  is  not,  as  Af.Bifhop  taketh  it,  a  probable 
 txardefcens  brcui  and  likcly  conccit  loyucd  With  vnccrtamtic  and  feare,  but  a  con- 
 %Mlit£ffl'  ficlenthope,  afededandconftanthope,  belceuingftcdfafJly with- 
 tjuiat^^itre.  out  fcarc  or  doubt  to  rcceiue  that  life  and  blifle  that  Cbrift  hath 
 tR'^^'f'Pi/i  pro^i^ed.  At  the  next  place  of  Bernard  hee  againfc  very  wilfully 
 io7.7ieue!am   fiiuttcth  his  cics,  and  refufeth  to  fee  that  which  hee  cannot  chufc 
 
 ^tiiZ7efmm  ^"^  ^^'^'  ^^^^  ^^^  ^^  "^°^^  diicdlly  fpokcu  to  thc  matter  in  hand. 
 Deiprofofi:um  then  *  that  the  fpirit  by  faith  reuealeth  to  a  man  the  eternal  purpofe 
 fmrf!'*^'^'**    ^JGodQ9nyerrkini  hii  smefalmhon  to  comet  Why  doth  he  deny  lo 
 
 amaa 
 
of  the  Certainty  ofSaluation.  5  47 
 
 amanto  belctuehis  owneSaIuation,\\hen  thcfpiritby/rfir^  ic- 
 uealcth  to  him  the  purpofc  ofGod,  that  he  fhall  be  faucd?  Here  is 
 noambiguiticofwords,  here  is  an  cxpreflc  affirming  of  the  point 
 in  qucffion,that  the  fpirtt  hy  faith  reuealeth  to  a  man  the  eucrlajtrng 
 furpofe  of  God  concerning  hu  orvne  Saluation.    What  haue  wr  e  now 
 for  anfw'er  hereof?  Nete,\Aithhc:th*tthe  faith  the  reueUttonef  the 
 fpirit  jto  he  nothing  elfe  hut  the  infufion  of  fpiritUitU  grace.  But  what 
 is  that  to  the  purpofe  what  this  reuetation  vJ  Why  doth  he  not  an- 
 fwer  to  the  point,  that  the  fpirtt  of  God  hj  faith  rettealeth  vnto  a  man 
 the  purpofe  of  God  concerning  his  oven  Sa/uation}Lct  that  reMe/ationbc  f  ■^^  Pmi<tuK 
 howfoeucr,  it  is  fufficient  for  vs  that  God  by  his  fpirJt  reuealcth  to  ^IZ^j^it^r.^ 
 a  man  that,  whence  be  hath  to  bclecue  his  ovvne  Saluation.  Now  tufj>irr.ua.'i<,t,ef 
 Sirnardindccd  dcclareth  th\%^reuelation  to  bee  nothing  elfc  hut  the  '^^rni^*^I'Ufkx. 
 infufinn  of fpirttuaU  grace  y   by  which  tvhilefi  the  deeds  of  the  fif(h  are  fr^homnadrei- 
 mortifiedy^  man  is  prepared  to  the  kjngdorfjexvhich  fli/h  and  hloud  in-  *'^,f^iJ^r{f^^^f,t, 
 herttenot.  recetuino together m one fptr it.  hothrvherchj  hee  may  pre-g!*'^»'>npoffiienx^ 
 
 ~  ,        f      ■    f      -  I  I    I      I       •/■    I  ,.  L       •  LI    (iriud  accipttns  lit 
 
 fume  that  he  IS loHed^and doth  alfo  lone  againe.  But  this  inipeacncth  ^.,,ofp,r:tu^ 
 nothing  that  we  fav,  nayitfcructh  wholy  to  ftrenebenour  allcr- ^'"^/'^•'P'"'" 
 tion.  For  how  doth  p«««  by  the  tnfafton  of /pint  uali  grace  ^  apprc- «ii///«  w<-^r.jm 
 hend  the  purpofe  of  God  concernino  our  Saluation,  but  in  that  it  '"^"'"/f- 
 beJceucth  bythe  w'ordotGod,  thacthey  to  whom  kicb  and  lucn /jv/KyPia-cpor- 
 eraccsare  Piucn,arcthechiIdrcnofGod,  anjrbnllbcfaued;  that  ^''"''«7''*f«'''- 
 they  who  are  called  and  iuftincdjOiall  alfo  bee  glorihcdr  And  thus  p,.f:dejii>,^ih& 
 S.Bernnrd^tUxocdcLhxnh  inthatEpiftle,  thn^attherifngofthe  ^';j^^i^"^j;2'«i. 
 fftnne  ofrtght€OhfnefJe[inotiriHHtfication)thefecretthat  was  hidden „„jd9,Hctpit ex 
 f^omthebeginmng^concerntng  them  that  arepredcftinate  and[}:all  bee  fii^'^'^Jp"**^"'* 
 hle^ed,begimjeth  to  appeare  out  of  the  depth  of  eternity  fWht/efl  <*  man  cauis'jtr  Hmcre, 
 caUedhyihefeareofGodandmadeiuftbyloue.prefHmeth  that  he  ^ '^'^^^^f^,^ 
 oneofthenurKher  ofthe  blefjedl^omngthat  whom  hse  hath  iujiifiedfc^uoquicfff^t 
 them  hee  hath  alfo  glorified  :  that  ^aman  is  to  take  for  the  declarer  <>f'i^,"„'l,^^,r''um 
 thatfecret  the  fpirtt  iufttfying  him,  and  thereby  teftifying  to  hisfpirit,  ^<t  qu,i  r.ft,fi- 
 that  ke  is  thecht/d  of  God;  ita  t' in  his  tufiification  he  is  to  take  kj^ow-  '^'^^„'/',ur. 
 ledffe  of  the  couyj  fell  of  God,and  [hit  therein  he  beainneth  to  k»oiv  e»en  h  w.i/.  howo 
 as  hee  u  kyiover.e,  then  betngginen  to  him  to  perceiue  jomnrftat  vtfore  j^^^  fj,r,um 
 b4fjd  of  his  future  blife, accordingly  as  hee  hath  Iten  hid  fro  euerlajltng  'l^-f,;jj^^^l; 
 
 Iptrfiti  !ue  qt,  -id 
 fi'tus  Deid-hfcfif.  ^fwfct  fcnfilium  Deiin  iuftiftaaani  tui.  .».  Tdfjwffy  Mcipit  in  iu^.ficx  ifxit  fn,  v»  «*fJ- 
 fitt&ipicccgnoCcererHur&coiKituicll,  cu>,t  lUL-ci  ,Li-iir&  ipfi p,.f:r.t:'c  ammidc [m  x[fiui  fiAur*  Ua- 
 tiiudtnt,  qutrnximtdiim  ab  xtano  Uluit  tn  i>rxdejiim»ti ,  I'ltw*^  apparnuritm  in  buuJicoHtt. 
 
 Z  i» 
 
548  Of  the  CertamtyofSahtatm, 
 
 in  God  by  tvhom  he  vrasfredejiwaie.and  (hall  more  fuUj  appeare  in  the 
 fame  God,  rvhcn  he[hallmake  him  ^/rfed-  This  is  the  repealing  th^JC 
 Saint  Bernard  fpcakeih  K)Hy  tnfufton  of  fpir  it  mil  grace :  this  we  ap- 
 proueand  confirme,  and  hereof  before  I  noted,  that  faith  to  ftrcng- 
 tben  it  lelfein  the  afTurance  of  Saluaticn^looketh  to .  hofc  frui  s  and 
 eftcc^sof  faith  and  of  the  grace  of  God,  which  are  fetdowne  as 
 figncs  and  markcs  ofth<"mto  whom  thepromifcsof  Saluationdo 
 belong.  But  now  M.Btfhep  ouernirnah  all  that  Bernard (pc3i- 
 kerh  in  this  behalfe;  for  whereas  he  fctcth  do^ncthefeareofGod, 
 repentance^  charitie^  prater ^purpoy  ofnexv  /i/r,  as  the  things  whci  eby 
 thureueUtfon,  is  performed  vnto  vs,  he  dcnicihthar  there  can  be 
 any  (i\ch  nue/ationy  bcc^ufcrepcntraicfjthc  feoreof God,charitic 
 and  fuch  like  atifeatedinthe  darl^e  corMcrs  ofthevoiU,  and  a  iran 
 knoweth  not  whether  he  haiie  chf  lame  ornor.  An^an,  he  faiib, 
 raay  hope  thai  he  is  in  the  ftateofgraccand  muftrhinkc  thapifhc 
 benotfo,  itislongof  himicjfe,  bjrf.e  cannot  know  that  he  is  fo, 
 Thus5  i!?tfr«Wfcachcth,ch3r  God ef  hii great go.dneffe bringeth  the 
 heart  of  man  into  hisvtonderfpilUigbt ;  but  M  Bifhop  kccpcth  him  in 
 hotiible  daiknefle,  where dmai:Jwake  :.nd  Jn  his  rjtht  wits,  tan 
 concciue  nothing  bur  dread  and  ftaie.  Therefore  it  is  buffer  a  fhift 
 that  here  he  makeih  Bernatdio  fay.thar  fiytnfufion  of  grace  a  man 
 hathpjme  feeling  of  Gods  goodnefje  tovrards  htm;  k>r  how  can  he  banc 
 any  tcehng  of  Gods  goodncfle  towaids  him  h\  infptfton of grace^ 
 when  he  cannot  know  that  he  hath  any  inru.cd  ^racc  ?  Albeit  Ber^ 
 .*74rii  doth  not  fay  only,  that  a  man  U?nh  fome  feeling  of  Gods  good* 
 nejfe towards him^hixi  tharco  the  iuftincd  man,  irtsfttientohzfte^ 
 fore-feelin(iof  hts owne bltjfe.   Thcretorehefo  prefftmeth  ihhiheis 
 belouedofGody  as  that  he  certainly  be/eenethtt.  For  .5  man  is  certain- 
 lie  to  beiecue  what  t*hc  fpiru  of  God  rcueajetb.  But  thefptritre- 
 uealeih  to  the  wlitfedman  thepHrpofe  of  God  concerning  hts  oxvne  SaU 
 rneruoquiSm     mtton,  Hc  IS  there  foFC  certainly  to  bclctue,  thatheisbcloiiedof 
 »'.n,amir,e(ed    Q^^  3,-,^  (\^^]\ [^^ faucd.   And  (oS Bernard  faith  that  * heacknow- 
 ^'u:''r'pif"ipa^er-  ledgcth  himfclfetobe  thcchtld  of  grace  ^  that  he  hath  the  triall  and 
 »;<»;er^*  /"e «///<«- ^^^^p^  0^ the  Utherl)  affetlonofGodsgoodnefJettv^ardshtm;  that  he 
 /ertiur  affMam,  perceiueth,^'  cdjjdently  refoheth  that  he  is  heloned  ofGod\\\d,i  hepre- 
 &c.ft,onfj,ra.  ftf^efljiyij^ff/fto  be  of  the  number  of  the  f^ieffed  Ai^duharisil  lopre- 
 «wm,e?c.  mfu.fu^e  hue  to  take  foi  catamc,  and  certainly  to  bekcuethat  that  is 
 SoT^f  atr'  true  whereof  wc  doe  prclumcf  But  faith  M.B^^ho^  :  Let  S.Bemard 
 
 interpret 
 
of  the  CertamtyofSaIu.ithft.  3  49 
 
 interpret himfelfe inihe [ante place.  Be  itfo;  biitlwill  tranflatc  for 
 him,  vnlcilc  lie  could  tranliacc  morefaifhruHytb.cn  he  doth.'// at  •  D.iturifPpr*' 
 gihen  to  the  t.'4^tfiedmun,Gith  Bernard, to  hauefomfore-fee/ifi^  of  his  /SI^J,w7/''«r'i 
 cwnhlijje  to  come  And  whatPwil  M^Bifhopdcny  him  to  bdicuc  that  *'•'•''«*«• 
 which  S.i^-rrwW faith  lie  doth  in  partalrcadv  fcrlc?  Yea,  but  it 
 
 i7«.t  tar/UM 
 
 foWovjcthx^Ofivhichk^orv/edge  of  himfelfe  new  already  pen  fined  in  "^  ^'V* 
 p.irt,L'  for  the  time  reioyceth  m  hope.but  not  yet  mfecnrity.  And  what  *mtlTf^rt«  r2' 
 ofthisfMarrv, faith  \\cM(  opinion  then  is  ^  thai  for  alltherenelutons  ''''"."n^"" 
 ofthefpirit  m^de  b-^fatth  vnt  0  vs,  we  are  not  affhredfor  Certametie  of  ]'»ipl''n^Zu',nt- 
 cur  SaluMionJout  feele  great  toy  through  the  hope  we  haue  hereafter  to  '^^">*»i'^<-»nx»'-*' 
 receiMeit.Bat  he  hath  a  very  wroiigopinionof^^rvW/ opinion, 
 Whatfbecaufc  a  man  rcioiccth  not  in  feettrity  for  the  prcfMu,doth 
 it  foUovv  that  he  hath  no  aiUircd  Certainty  of  Saluation  to  come? 
 And  what?  is  thcrcnot  aflTurcd  Ccrtaincty  to  be  concciucd  of  that 
 thatisreucaled  bythefpirit  ofGod?  Surely^  the  fpirit  is  truth,  S:  „  ,.i^,hn5.#. 
 wc  arc  fully  to  a  ifu  re  our  felucsof  that  that  isrcucalcd  thercby,as 
 before  was  faid;A:id  if  there  be  no  alfurancc,  what  gkrying  or  re- 
 ioyctug  an  thercbeiHc  CmhjtUitvt'efee/e  great  toy  through  the  hope  "'^o'^^s.*- 
 t^ehaae  hereafter  to  recetaeit.  But  what  loy  can  tnere  be  of  that,of  i^Son"^. 
 whichashcfaith  we  muft  continually  ftand  in  fearei'If  there  be  no  ^"'^'--"w^'^^x:, 
 alfurancc,  there  can  be  no  ioying  or  glorying;  if  there  he  ioylng  &  Vammnfrldftlm 
 glotying.itmuft  arifc  from  Certainty  and  affmanccS.  Bernard  ip.  y  "*"*ff  y  '"- 
 phrafcofrtf/oj'f;«r^,or^y<>r;'/«^in^i?;>^,3lliideth  to  the  words  ofthe  dL dJhlUxn. 
 Apoftle,"  fVe  reioy'ce  or  f  lory  vnderthe  hope  ofthe  glory  of  God  V  pon  ^>  "",'" ''' 
 which  words  C^f^y/tf//^^^^  oblcructh.that  by  the  word  <  [^glorying,  pafuifiwmft. 
 the  Apr 'ft  Ic  decUreth  what  mind  he  is  to  hearethat  hath  t  ted  bis  faith  'j^''"",^  J,"'/' 
 to  God  For  he  muflhatie  afu//  pcrf^aftontdith  hcnotonly  ofthethtngs  frm\  fiddtfw 
 that  are  already  atnen,  bm  alio  ofthe  thinqs  to  come  as  if  they  were  al  ''"■" '-""/"^  . 
 
 J  ^  ,  I  I      -    I  lit  ttfidiris.  O.'orf 
 
 ready  giue  For  a  man  (rjortethor  retotccthoj;  thofe  things  which  he  h^th  a'.uremniqw(n 
 in  hand.  Beca'^fe  t  her  fore  the  hope  ofthe  t  hings  to  eome,  is  at  fure  and  ^"'  -''  T,!!''!' '' 
 
 ■'  I  -"^  *  J  W.JfJU  i)ttl)€  *^/J4' 
 
 Certatne  as  the  '.btngsai'eadygtticn.the  Apoftlefatthy  wee  alike  reioyce  m-tm^iiti-nttr* 
 thereof  S  •  then  Samt  Bernard  by  the  fame  ptirafe  tcachcth  t^'C  fl-//^\!!^'Jl 
 iulbfied  man  as  touching  Cfrtaincty  of  expcdlation  to  ,u,loric  in  uUtHiwc- tin 
 hope  ofthe  b!iirctocomr,asif  thcfamc  were  already  guicn  vnto  '^!!i''^'fjp',i'i, 
 him.Therfore  he  laith  of  him  in  the  fame  epifllc:  ^  Hee  gbrieth  in  £ion.,i,:.ur. 
 the  hopt  of  the  glory  ofthe  Jonnet  of  God, which  now  etien  neere  at  bund  mci6^^lm!n' 
 with  open  face  he  beheldeih.leapir.q  for  ioj  at  this  new  liqht  and  fayncr,""'  I^'  tffpc* 
 rum  Dti  jtum  Um mmirwu tvkttu reit:Uufaeu txuiians  nno in Lumnt  fptcu'-tthr,  &  dt^tt  I'ign ■  rnm  ttl, i c. 
 
 Zz  The 
 
 n 
 
I    3  JO  ofthe  CertamtyofSalfidtm, 
 
 The  light  ofthy  comtetiatjce  16  fealedvpenvSj  O  Lord,  thou  haflput 
 glAdnefeinmy  heart.  Now  ihcreforc  v\  hcrcas  he  faith  heglorttthin 
 hofe^hut  notjetin(ecHrity,wtt  mull  notthinlce  that  by  denying/tf- 
 CHritiehc  oa^nhroweth  retoyang  in  hope  y  but  fignifi^ch  that  much 
 confliilrcmaineth  for  the  attainment  of  that,  which  notwithfta- 
 dingcertainly  &vndoiibtcdlyhehopcthfor  Hedcnicthhim  foto 
 rcioycc,as  ifcherc  were  no  further  dangers  to  be  feared,  no  further 
 oppofition  to  be  cxpc(5^cd,no  farther  temptations  to  bee  endured, 
 no' further  enemies  tobercfiftfcd,and  importcth  that  there  is  much 
 fightingandwrartltng.much  care  and  drrovv,  many  perplexities 
 and  troubles  yet  to  be  fotecaft  and  looked  for.  Wc  maynotthcn 
 brj^f«^-tf , as  if  there  were  nothing  any  more  to  trouble  vSj  but  wc 
 may  be/(?c-»r^,and  without  doubt  of  an  happy  lifuc  &  deliuerancc 
 from  all  troubles,andihisisthehopethac\Acereioyce  in.  Therc- 
 tAugttfl.itt       fore  5. ///!<;?/«  faith,  as  before  Wiscned:  ^  ley  that  thou  art  redee^ 
 TfilAi  Sps  feat'  niedy  but  yet  not  tn ;  call  ejfetl :  as  touchim  hope  hefecnre  [he  mthsftt 
 Tnim  inetnft.    f^^^e.  )  So  againc  :  ^ Ijaman  hane  tn  his  heart  loue  totrards  the  he- 
 iB.tn.uaci.  i-fu-   f  fjrefj.  let  him  be  fecure  ( let  him  be  wit  hottt  doubt )  that  hee  is  paffed 
 Kcy^rUn^cont,    from  death  to  Itfe.  And  thus  doth  C;p/4«  dcfcribe  the  condition 
 Dcme.r.yiget      of  faithfuli  Chrilliaus/  fhere  is  wuh  vs  Jire^gth  of  hope  and(led» 
 tur&fir!>utL^    fafi"ej}e  of  faith,  and  amtdft  the  ruinef  of  the  decaying  worl^  a  coura' 
 fidei  &  inter  ipr"^  ^io fit  mt*>d,afjd  cofj/lant  verttie^andpatience^ahaies  iojfHll^andafoule 
 riuHM  Vwl"      alrvatesfecure{or  rvtthput  doubt )  of  God  to  be-mir  God.  To  be  (hort, 
 mim,&immohihi  [^q^  f^f j-g  Sajnt  Bernard  was  from  denying  the  fecuritie  of  particu* 
 M/tUapatteH-    lat  faith  and  hope,  appcareth  by  that  that  before  bath  beene  faid  in 
 t!t&deDjo  fua  j^g  twclfth  fe6l:ion,whereby  it  is  plainethat  it  was  not  his  purpofc 
 
 temper  amma  ft-  ,  .        ,      '  rr        i         » ^  -n  /»        i      ■        r  ,      t  r- 
 
 (ura.  here  CO  require  that  ncccliity  that  M.  B;jhop  dothjor  doubt  &tearc. 
 
 i6,  W.  Bishop. 
 
 Thispaffage  oftejiimonies  being  difpatched  Jet  vs  nerve  erne  vnto 
 thefiue  other  reafans^which  M.  Perki n s  produceth  in  defense  of  their 
 oftnioft. 
 "  Thefirji  reafon  is^  That  in  faith  there  are  two  thing?,thc  one  is  an 
 infallible  aflurance  of  thofethings  which  wc  beIeeue:TA«-  wegrh 
 andthereheneeproMe{asyoH  heard  before)  that  there  can  beeno  fatth 
 Apoc.  J*  of  our  particular  Saluation,  hecaufe  we  bee  not  fo  fully  ajfure  d  of  that, 
 
 bm  that  we  mufifiandtnfeareoflofwg  it ^acfordtng  to  that, Hold  that 
 ^hich  thou  haftjlert  perhaps  another  rccciue  thy  crown,  But  the 
 
 fecond 
 
O]  the  Cert  am  tie  ofSaluation,  3  f  i 
 
 fecond^o'tnt  of  faithjf  uis  dR out  of  ijuefiioH,  foT(ftithAf  .Perkjfis)\t 
 dorli  alfuic  vs  of  rciDilTioii  of  our  (inncs,  and  cf  life  cucrlaflino  in 
 particular.    Prone  that  Sir^andweneednowore.  It  is  proucd  ouc  of  * 
 
 S.  lohn:  As  many  as  rccciucd  him,hegiuc  them  power  to  be  made  ^^^^  '• 
 the  fonncsofGod,  namcly.totnem  rhatbdeeucin  his  name.  This 
 text  commeth  much  too pjorf.he  gauethem^orver  to  ks  the fonnes, that 
 u,g4ue  them  fuchgrMCe^that  they  were  able^and might  tfthej  veouldjbe 
 font  of  God  but  did  not  affUre  them  oft  hat  nest  her :  much  leffe  that  they 
 fifouldfo  continue  vnto  their  Hues  end.  I  omit  hii  vnfauory  difcourfe  bf 
 C3Ui\gyandbc\ccu'mgChri^,and  apply  ingvntfivs  hfi  beneRtsXvphiih 
 he  might  be  afhamedto  make  vnto  vs^tbat  admit  no  part  of  it  to  be  true) 
 Iconfeffe  that  therein  fatth  hath  his  ^art^  tfttbe  tojnedm.h  chanty^ 
 MMdfretjucntationoftbe  Sacraments  Thts  is  it  which  SP^ulteacbeth^ 
 Thit  not  by  the  works  oiA<fofes/aT^,bm  by  faith  in  Chrirt  Id'us  we  G«i.  i, 
 rccciue  the  promifes  of  the  fpirit,&  fhall  hauc  hcrcafccr  the  perfor- 
 mance, if  wc  obferuc  thofe  things  which  Chrift  hath  commanded 
 vs,BMt  what  is  this  to  Certainty  ofSaluatioH  f  But  (f*tth  he)  it  i$  the 
 property  of  faith,to  apply  Chrill  vnto  vs,  &  proues  it  out  oiS.Au- 
 ^«/?;«tf,BeleeuCjand  thou  haft  eaten:  >^4/W,Scndvp  thy  faith,and  Jraa.ij.in 
 thou  maicft  hold Chrift in hcaucn:&c. Towhtch^andfuchlikeauiho- 
 rtties^  f  anfwere,  that  wefinde  Chrtf}^  we  hold  Chnfi^  we  fee  Chrifl,  by 
 faith,  beleeuing  bimto  be  the  fonne  ofGod^and  redeemer  of  the  world^ 
 and  fudge  eft  he  ejuicks  ^^^  '^  '  dead:  and  we  vnderfland^  and  dtgefl  all 
 the  my fieries  of  this  holy  word  Butwhereisttoncefudyinanyofthefe 
 fentencei^thatweareafjuredofeuf  Sa/uattentwebeleeueallthefcp9trts 
 and  many  more .  but  we  (hall  be  neuer  the  neerer  our  Saluation,  vnlefje 
 weobferue  Gods  comandementt:  The  fcruajit  which  knowes  his  Ma- 
 ilers will,and  doth  it  not, fhall  be  beaten  with  many  ftripes.  Then  i  uV.t  i. 
 youarcmytriendsCy<«///;o«r.S'<««r/<7«r^\vhen'youfliall  do  the  things  "'■'^' 
 which  I  command  you  :  which  we  being  vnceriatne  toperforme.,affure 
 not  onrfelues  »fhisfrtend(h)p,butwhento  our  knowledge  we  go  oi  neere 
 it  M  we  can^amd  demand  pordon  of  our  wants^we  Hue  in  good  ^ope  of  it. 
 
 R.  Abbot. 
 
 At.  /'rri^'wJaffirmcth,  that  the  nature  of  true  faith  ftandfth  not 
 onl V  in  an  z/«fd///^/tf,but  lifo  in 4^4r//f«Air  rfj^r4«Cf  of  rcn- '.(Tion  cf 
 fins  &  life  cucrlafting.^»/<«///^/^  aJfuraceM,BfP>op  acknowlcdgcth, 
 
 Z-^  buc 
 
^^l  of  the  CerUinty  ofSahutiott, 
 
 but  thence  will  concludagaln^  parttcitiar  a(Jur/i»ce  of  our  awn  Sal- 
 nation,  heeaufe,  faith  he,  we  be  not  fo  fully  ajj'uredofthat^  bm  that  xve 
 muftfiandtttfeAreoflofingit.  Tttis  he  faith  he  hath  pioucd  before, 
 but  his  proofc  thereof  is  altcady  difproued:  oncly  hecre  for  fupply 
 hcc  brinjr,cth  the  words  of  Chrift  to  the  Church  ot'  Philadelphia ; 
 
 *Rencl.j.M.  *  Hold  that  Yfhich  ihou  ha/},  Uft  another  receiue  th^  crovetie.  Whicli 
 fijpply  of  hisjis  euen  according  ro  the  maner  of  his  former  proofcj 
 he  nameth  a  place,  and  lo  Icaueth  it ;  be  it  right  or  wrong,  what  is 
 thittohim?  Ifyce  aske  him  how  he  infcrreih  that  that  he  would 
 prone flierc by jyoumuft  pardon  him,he cannottei.lt is  Vcrydoiibt- 
 fuil  what  may  here  be  imported  by  f/:?*?^^^^???*?;  whether  the  Angel, 
 thstis,  the  Bifhop  of  the  Church  o^  Philadelphia  hce  particularly 
 warned  to  take  heed  of  forgoing  or  lofingany  of  them  whom  he 
 
 b,i>hil.4.n         fhould  account,  as  S.  Paul  fpe'aketh,  ^^husioy  and  cro^ne  ofreioy- 
 
 K I  he  .  :.ip.  ^.^^  ^^  ^^^  commitig  oflefm  Ch  iji :  or  wheciier  the  fame  Churc  h  be 
 generally  admonifi">ed  to  take  heed  of  loofing  the  crovont  of  the 
 publike  calling  and  grace  of  God.  For  fo  God  to  fignifie  the  c(b- 
 bhlhing  of  his  kingdome  of  grace  amongfl  the  lewes,  araongft 
 
 sEeech.i^.ia.  other wordsfaith  :  ""I fetabeautifuUcromievponthy head,Ta\x\\\ch 
 honour  done  vnto  them,  when  they  yeelded  not  concfpondcncc 
 of  dutiful]  obedicnceandthankfulncflc  to  God,ourSaiiiour  Chrift 
 foretold  them,  that  ^thekingdome  of  God  (which  was  their  crorvne) 
 
 * Matth,2i.4j.  ^g^i^ betaken frof»them,andgiue»toanation that (houldhingforih 
 the  fruit  thereof.  The  like  we  take  to  beethe  importmcntof  thg 
 crorvne  in  this  place;  and  that  the  Church  o( Philadelphia  \s  admo- 
 nidied  to  take  heed,  jell  by  relapfing  from  hergoodneife  and  ver- 
 tue,  fhe  fliouldlofe  the  honour  of  the  condition,  and  flateoFa 
 Church  which  God  bad  called  her  vnto  :  euen  -as  the  Church  of 
 
 *  Rc»el''2-f  Efhefns  is  before  threatned  j  ^  Iveillcome  agatn^  thee  (hortJy,  and 
 rvillremofie  thy  candlefttcke  out  of  his  place ,  except  thou  wepent ;  the 
 C4«^/<f/?/f(^tfin  the  one  placebeingmearitof the  iainc, which  \y^the 
 crovone^  intended  in  the  other.  But  if  Mafter  Bt^op  will  needs  \n- 
 dcrftand  /^tfCA'c'yvtf  to  beraeantof  Saluationandjifeeternail,  wc 
 anfwei  e  him,  that  this  crownc  being  proper  to  Gods  cle6l,  cannot 
 be  loll  by  them  to  whomitisafligntd;  yetfoas  that  withall  we 
 fay,  that  God  inhis  wifdomehath  appointed  a  meanes,  where- 
 by hee  will  prefcrue  them  that  they  im^TioxXo^^thecrovone.  To 
 tills  end  he  vfeth  many  cjchotcation^  and  admonitions^  many  ter- 
 
 rours 
 
Oj  tk  Certain  tie  ofSuluAtion,  5  5-  3 
 
 TOUTS  and  feares,  many  corrcd-ions and  cha(}ifemenfs,whercby 
 hcclicdgcth  and  compalfctli  them  in,  that  whereas  by  rclinqui- 
 (liingtlicir  faith  and  ol3edicnce,  they  (houldindccdc  runnc  into 
 hauock  and  ruinc  orthcmfclucs,chcy  may  hereby  be  uTought  to 
 pcrfcucre  and  continue  tliercin,  to  the  obtaining  of'/^«;  cro'.me. 
 Thus  his Maliei-^^f//4r«»*;7tfconrcirctb,  that  this  place  hath  his  ^^'^''^^^-it 
 vfe  in  rcfped  ofthcm  who  not  with  ftanding  by  Gods  prcdclh  ub.^xaf,. ',  '^^-^t. 
 nation  arc  hojden  that  they  cannot  lofc  the  erowne.  If  then  vv-cc*"'''-'""'?^"/'* 
 doc  lb  vnderftand  the  cr§wne,  yet  the  placcauaileth  Ai  Bipjop  no  »»  tirt-  icrollm 
 thing :  but  bcinsfo  taken,  how  one  man  lliould  hauc  the  crowne  l"*'"'P'^  ^"^'fi- 
 and  by  nisloling  it,  another  inoiild  rcceiueitinplaceofhmi,  ail  ntu^^i^c.fKtdu- 
 his  witand  learning  is  not  able  to  refoluc  vs    This  place  there-  tifrSl^'r 
 fore  maketh  nothing  againft  tbepurticu/ar  ajfnrancc offaith,  but  &iomodQiind^ 
 for  proofctheroril^./'fr/^wjhath  brought  that  that  is  very  preg-  ^"n'mnufnm 
 nantandclearc.  Firll,  hce  allcecth  the  words  ofSaint/o/jWjS  At^--^'-"'-' 
 many  air  ec^inedhrru^  to  them  hegnHeporv^rtobethufcttnesofCod^ «  lohm.ia. 
 eHeHtotbemthatbeleeueinhisname,  Where  he  argucih,  thatr<7rff- 
 ceme  Cbrtft^  and  to  bcleene  in  Chrift^  doe  both  import  the  fiunc 
 thing,  bfcaufe  the  one  ofthcm  isputfor  theexpofition  of  the 
 other.  Nv;  w  to  rrr««/f,  is  to  take  in  particular  to  a  mans  fclfe,  to 
 applie  to  himfcirc,  to  apprehend  or  lay  hold  of,  for  conueying  a 
 thing  tohimfclFe.  Bccaufc therefore  to  heleeuetnChrtfl  \%  10  re- 
 ceiue  Chrtfl,  it  followeth,  that  tobelceite  m  Chrtfl  is  to  takeChrilt, 
 to  apprehend  him,  and  lay  hold  oFhim  with  all  his  benefits,  for 
 conueying  &:  applying  of  him  particularly  tea  mans  feKe;  to  bc- 
 lecue  particularly  for  himfclf.to  make  vfe  ofChrift,according  to 
 that  thcScripturedcfcribethhini,tohimfeIf  True  faith  therforc 
 according  to  the  meafureof  i^aflurcth  infallibly ,not  in  the  gene- 
 ral only  by  principle,  but  in  particularalfoby  conclufion  &  ap- 
 plication to  it  fclfc;,  This  being  the  colledion  that  we  make  from 
 this pljce, and plainely  noted  by  Ai. Perkins,  M,Bi[hop  to  it  an- 
 fwercth  nothing,  cither  his  eics  dazeling  that  he  cculd  not fce,or 
 his  witsfaiiing  thai  he  knew  not  what  to  fay.  Bat  to  delude  the 
 Reader,  he willfay  fomewhattothcplacc,though  hcfay  nothing 
 tothrpurpofe  ;  yet  that  which  he  doth  fay,  he  faitn  out  of  the 
 fchoolcof/'<r/?^/«irheherctike,andnotoutoftlHdo(^rineofle- 
 fus  Chrifl-.  Tie gaue  thempower  -.th.u  />,  faith  hc.hegaue  theot  fuch 
 irace  ^thAt  thej  were  uhie ,  andmight  if  they  would  be  ibe  fobs  of  God. 
 
 Z  4  i^ut 
 
5  54  ^f^^^  Certdnty  ofSalution, 
 
 Butwhat  ?  Did  he  giue  them  to  be  able  oneIy,and  did  he  not  glue 
 
 them  to  will  alfo  to  be  the  foniics  of  God  >  Did  hcc  Icauc  them  to 
 
 their  own  u'il!,either  to  be  or  not  to  be  the  fons  ofGod^Of  them 
 
 h  loh.M3.      towhomhegaue  thhp6rver,\\t  ^;x\iY\^t]nn^  they  are  hortte,net  of  the 
 
 xvillofthefls^/ior  of  the  will  of  mm, 6  ut  ofGod^  who  nor  of  our  will, 
 
 5lain.i.»8.        hut  '  efhis  orvfte  VPillhegat  vs  hj  the  xv&rd  of  truths  that  i»ee  pamld 
 
 be  06  thefirfifmtts  of  his  creatures ;  and  will  M.  Btpfop  goc  about 
 
 to  pc  I  Cvj»dc  vSjthat  it  is  at  our  own  will  that  we  arc  begotten  and 
 
 borne  againc  ?  The  power  here  fpoken  of,fliou  jd  rather  be  tranfla- 
 
 tcd  &prero£ati(te then  ipotver,  and  therefore  Cyrx/cxprcfreth  it  by 
 
 * Cyrii-inioAn.  the tcime o^^afHpertJaturalldignitie^ and aifirmcth,that therby is 
 
 'ttKd^mi'sl^d'rl'  n^fant  ^  the  adoption  attdgrate  ofGody  which  is  not  fuch  as  Matter 
 
 fernaturaitm     Bfjhop  fpcalceth  of,  whcrcby  it  is  onely«giucn  vnto  vs  "  to  he  able 
 
 chnjum"*^"    ir/w  vptl^but  *}foto  »//,not  only  whcrby  we  may  bc,but whcrby  wc 
 
 jo^.H.  arc  the  Tonnes  of  God,as  before  hath  been  declared  in  the  quefti- 
 
 Ta^ep,^.f;rt.    ^n  offr^* "'///. And  whereas  hcaddcth  :  He  didnot affure  ihemof 
 
 tap.  n.Eji  tn  no.  that  neither  jnHch  leffe  i  hat  thejihouldfo  continue  vnto  their  lines  end; 
 
 tr«t/S'  he  fhould  vnderftand,  that  by  "  the  true  grace  of  God  that  cora- 
 
 fofe^uoi  10:14-  fort  is  miniftred  vnto  the  faithfull,  to  fay  as  Saint  lohn  diredcth 
 
 S^r/v^'r'them  '."BeholdtvhatlouetheFatherhathgiuenvntovs,  *that  me 
 
 p'w.  are  Called,  andarethefonnes  of  God  :  Euen  now  are  we  the  fonnes  of 
 
 o  'i.ioh.^j! \.      Gody  and  vfe  know  that  when  hejhaHappeare,  we  §jall be itke  vnto  him\ 
 
 *ytfiii\Detm-  thereby  teaching  thccfFcdl  of  faith,  both  to  giue  aflura  nee  of  pre- 
 
 "mmT^i^i'    ^"^nt  ttate,  andofpcrfeuerance  alfotofuturclglorie.  But  all  this 
 
 P  ^Attguji.cont.  Matter  Bi(hop  hangeth  vpon  the  will  of  man,  hauing  learned  of 
 
 itb't  ca  xiiji-  h'lshthcv  PelagtM^  toafcnbetoGod  '  the  power  whereby  wee  are 
 
 biUjatem(qua  po-  ab/c  to  be  oY  maj  be,  but  to  our  fclucs  the  wtlling  andaUing  of  our 
 
 iufiuJUtam     adoption,  whereby  we  arc  indeed  the  fonnes  of  God.  But  of  this 
 
 €onfitetur  a  crta-  thyg  briefly,as  being  befide  the  matter  here  in  hand,and  the  quc- 
 
 iunrltemir'aiti-  ttion  ofFrtf^w/V/bciDg  debated  at  large  before.  To  fliew  fomc- 
 
 9,t,mKtfiriLeiie    vvhatfurthcr  that  point  o^  particular  afurance,  Mi^a  Perkins 
 
 addcth,  that  Chrift  fcttcth  forth  himfelfe,  at  the breadof  life  and 
 
 water  of  life,  SindcoxvwaQtidcihvntov^the  eating  of  his  bodiCjaud 
 
 the  drinking  of  his  iloud,  and  maketh  this  eating  and  drinking  the 
 
 fameas  tobeleeueinhim.Ucncc  heinfcrrcth  a  proportion  betwixt 
 
 eatina  a»dbeleeuing,t\ut  as  he  that  cateth  rcceiucth  andtakcth  to 
 
 himicifc  the  meat  that  hceateth,&  digcfteth  the  fame  to  the  nou- 
 
 riflimcnfof  cucry  parT,cucn  fo  he  that  bclccucth  doth  by  his  faith 
 
 -  '  as 
 
 1 
 
of  the  Certainty  ofSaluat/on.  5  ^  5-. 
 
 asthchand,  andmoutli,and(lomachorthcroulc,rcccluc&  take 
 vnto  him  Iclus  Chnft  with  all  his  bcncfirs,to  become  particular- 
 Iiehtsftrciigth,  and  comfort,  and  noiiriOimcnt  vnto  cucrlafting 
 life.  Now  all  this  fpcech  ofeatin^^  dPidheletHMg^andMppl^wi  vn- 
 tovsthc  he*iept$ofChrt[ij  M.  Bifhop  faith  hee  omitieth  at  an  vn- 
 fauoftricdifcofirfe;  but  ihcrcdon  is  bccaufepcarlcs  aic  vnfiuoric 
 fofwinc,  and  gtolfc  Capernaircs  kriovv  no  eating  ofChcift  but 
 by  thcnicuth,norrccciuingofhimbutintothebcllic.  Butmoft 
 udiculous  is  that  v,hichhccsiddcthy  Hee mtghih  afhatKcd to makf 
 (thii  di[coMrfe)vtJtovs  that  admit  fsg  part  e fit  to  hee  true.  For  fo 
 might  I  briefly  rcicd  his  whole  bookc  with  the  fame  words,  that 
 he  might  ife  apjumedtowrite  the  fame  to  vs  that  admit  no  part  of  tt 
 tobetrue.  Hee  fhouldvndcrftand,  that  Cli.Perkjns  had  in  hand 
 to  write  that  that  is  the  truth,  and  not  that  that  they  would  ad- 
 mit to  bee  true,  who  arcfwornc  to  Antichnft  to  maintainc  his 
 vntruthcs.  And  feeing  hee  hath  fo  pregnantly  flicwcd  thereby 
 the  nature  of  trucandliucly  faith,  not  by  any  inucntion  of  his 
 O'vne,  but  out  of  the  very  words  of  Chrift,  M.  Btfhop  might 
 himfelfe  bee  iuftly  afliamed  to  anfwer  itfo  childifhiy  and  fimply 
 ashchath  done.  Iconfefe,  faith  he,  that  faiihhathhispartthere- 
 in.  ButSaint  yf«/?/«tfattributeth  to  faith  nor  oncly  a  part  there- 
 in^ but  to  bee  the  thing  it  fclfc,  cuen  the  eating  and  drinking  of 
 the  bodicand  bloud  of Chrift.   •»  To heleeue  m  Chrsfi^dith  bee,  «  L'T^SV^" 
 to  eate  the  bread  of  life  :  he  that  be/eetteth,  eateth.  Why  doth  \)cc:^''"^'""'^''^^'* 
 rcfufetofpeakcas  Saint  /luflinc  fpcaketh,  but  that  like  a  car-  fawtl^lmmT 
 nal]  AnthropophaatM  hee  referreth  it  to  the  mouth  and  to  the 
 hcWic  to eatet he flefh  of  Chrifl,  and  to  drinke  his  blotid,  not  like- 
 ning to  that  that  M.  Perkins  had  alledgcd  vnto  him  out  of  the 
 [^vncAMfiine,  '  fVhypreparefi  thou  thy  teeih  and  thy  beHie  ?  beleeue  tib,d.trari.i$. 
 andthouhafi  eaten.  But  faith,  he  faith,  hath  his  part  therein,  if  it 
 be  iomedmth  charitieandfre^uentationofthe  Sacraments.  Which 
 i/ofhisisvcryidletovs,  who  hold  no  true  faith  but  that '"w/^/c^  fcais.*. 
 B'^n^^-r^ ^7  fi&4r/r/r,andfcckcth  after  the  Sacramcnts,as  being '/;{?*  '  Rom.4.  n. 
 feaiesofthertghteoufnejfeoffaith,  the  very  proper  vfe  whereof  is 
 to  giuc  particular  alfurance  to  the  faiihfull  of  the  mercy  God 
 towards  them  in  lefus  Chrift.    For  asm  humane  contradlsand 
 gifts  [omewhat  commonly  is  dcliucrcd  by  carncfl  or  fealc  for 
 
 con  fir- 
 
l^^  of  the  Cerimt'te  ofSAktAthn. 
 
 confirmingand  furc-making  of  the  mainc/o  hath  God  thought 
 good  in  his  coucnants  &  promtfes  ofgracc,to  appoint  his  Sacra- 
 ments particulady  to  be  vfcd  and  apphed  to  cuery  raan.that  cuc- 
 riebclecucr  knowing  Chrift  by  the  fame  Sacraments  to  bee  figu- 
 red and  offered  vato  vs,  may  take  knowledge  by  thcdeliueric 
 thcreoF,f  hat  Chrifl:  is  his  to  eternal  life  by  faith  in  his  name;  it  be- 
 ing in  cffe*5l(aid  vnto  him  thereby }  Thou  beleeucft  the  promifes 
 otGoJ  in  Chrill:  concerning  grace  and  forgiuenelfcoffinsvnro 
 eucriafting  life:  take  this  For  fcalc  andalfuranccjchatby  thy  faith 
 in  Chrift  the  whole  benefit  therofappcrtaincth  vnto  thee.  Ther- 
 fore  Chrift  fairh  very  effc(5^ually,  T*<?4'i  catthu  is  my  body :  Drinke 
 ycy  ihis  is  my  hlottd^  as  by  the  Sacrament  dcliiiermg  himfeUe  vnto 
 vs,and  in  hmifelfe  the  whole  fruit  and  benefit  of  that  thai  he  hath 
 done  for  vs.  Why  doth  he  deliuer  thefe  -feales  of  the  rtghteoufnes  of 
 faith  particularly  vnto  me,but  that  he  would  hauc  me  k  now. that 
 the  promifes  of  righteoufncs  are  therby  through  my  fairh  fcaltd 
 parcicuiarlyvntomc?  Thus  therefore  faith  ioined  with/r^^^^w- 
 tation  oftheSdcramems,  doth  fo  much  the  morecff:  diLialjy  mini- 
 ftcr  vnto  vs  this  comforf  of  particular  alfurance  towards  God.  Al 
 this  is  vnfauoury  to  M.BiJhop-j  but  let  vs  leaue  him  to  his  acorncs 
 anddraffe,  and  let  him  Icaue  this  feeding  tothcm  whothcrein 
 
 •»  I  Pet.».3.  haue  learned  to  "  f^/fe  howgractdw  the  Lord  ts.  Now  to  flic w  that 
 the  vfc  of  faith  is  toreceiue^M.Peri^ns^lWgczh  the  word-  ofSsinc 
 
 *  Gal.j.i4.  Paul,ih3il "  through  fdith  rve  rcceme  the  promife  of  the  fptrit,  impor- 
 ting thereby  that  faith  is  as  it  werer^e^4«^,>nto  a  hich,bcing  hol- 
 den  forth  vnto  Godjhcgiucth  the  (pint  which  he  hath  promifed: 
 that  faith  apprehcndethaiid  embraceih  the  promife  of  God  con- 
 cerning this  gift  of  his  (pint,  and  that  thereby  we  become  parta- 
 kersthercof.  To  this  alfo^.^#|Z'tf;»anfwereth  nothing,  oncly  he 
 wiiifeemc  to  allege  the  words,  and  wholly  peruerteth  them.  For 
 .   .  whereas  the  Apoille  n\ikt:t\n  the  fptrit  the  thing  promifed,  hee  ci- 
 
 '  '~^''''  *'  '  tcth  the  place,  as  ifthefpirit  were  named  as  the  promifcr.  '  And 
 whereas  the  Apoftlc  fpeakcth  as  of  a  thing"  already  performed  to 
 them  to  whom  he  wiote,  hee  citetb  it  as  of  a  thing  fururcly  to  be 
 performed,  &  that  with  a  condition^  ifv^eohferuethofethingsivhich 
 
 2Ixecli.j(j.J7,  Chrifi  hAth  commanded,  whereas  the  foirit  is  promifed,  not  if  wee 
 gbferne^  but  ^  tocaufevs  tokffp^  his  fiaitttes  andohferne his  tudtxe* 
 mem  sand  do  them.  Yet  hereupon  he  demandcth,  fi'hatifthuia 
 
 the 
 
Ofth  Certainty  ofSaluathn.  3^7 
 
 the  Certainty  of  Saltation?  Ianfv\ere,thatitis  fo  (lron|»toprooiie 
 the  Certainty  of  S<ilincion,  as  that  agaitili  it  he  could  findc  nothing 
 morefafcfothimfcUc,  then  to  fay  nothing  to  it.  Forif  tobclccuc 
 inChnft,bctor/ffW^C^r//?,andfoto  rccciue  him, as  chat  thereby 
 wccatcthc  flcfh  of  Chri(}ianddrinkchisblood,rhc  bclccucrhath 
 this  for  a  ccitisnty  dchucrcd  vnto  himby  Chrill  hirtifelfe,  ihat^-r 
 hath  et email  life,  and  that  Chnfi  mllmife  him  vp  At  the  Lifi  day.  For 
 ^rvhojoeticreatethmjflefh,  \i\thChti(\,  and driKketh  mjr  Hotid,  h*uh 
 etetn^iil  life,  audi  wtll  ratfe  him  vp  at  the  Li/ida^.  The  btlecucr  ^  ^""^-^'U- 
 thcrefoic  by  his  faith  concciucth  a  particular  certainty  and  aflu- 
 ranccof  his  ovvneSalu.ition,  and  is  tUzxcby^  to  know  that  hee  hath 
 eternallltfe.  Now  10  flie  w  thee  ff:d  of  faith, -4^/.  P^r;^»«ibringfth 
 inii^iy  places  o\  Aufltny  Ambrole^  Chryfojlome,  TerttilUitn,  Bet'  '•  **  "  ^'J* 
 nard^  that  by  faith  vte  touch  Chnfi ^  vpe  lay  hold  of  him^wefindehtmi 
 we  fee  him,  voeeate  him^  wedigefi  him.  Whereto  Ai.  BtPsop  an(vvc- 
 rcth  full  \\\fc\y,r^efiyide  Chrifi,weboUChrt(l,xvefee  Chri(i  hy  faith, 
 bclecuinghityitobe  the fonneof  God,  andredeemcrofthexvcrld,  and 
 Iiidgeof  cjHickeand  ^<ro/<i,thercby  making  iWisfnding^andfeetng^ar.d 
 holdings  andd(gtHing  of  Chrifl  by  faith,  to  bee  no  oihci  thing  but 
 xvhar  is  incident  10  the  diucll,bccaule  all  thcfc  thngs  the  diucll  be- 
 lcciieth,andkno\vethaswcllas  he.  But  to  fee  the  giddineflcofhis 
 head,  reeling  and  daggering  hcknowcth  net  whither,  he  faith,  w* 
 fif?deChrifiy  we  hold  him,  andjeehtm,  we  eat e  him,  wee  d/gefi  him  by 
 belecMingihus  and  thus,  whenhce  hathplanly  giucn  Vi  before  to 
 vnderfiind,  that  for  all  hisbileeuing,  hcc  cannot  tell  whe- 
 ther he  hauc  any  thing  to  doc  with  Chrift,  whether  hce  haue  rc- 
 ceined  the  grace  of  Chrift,  whether  hce  haue  any  true  repen- 
 tance, hope,  charitir,  and  (uch  like,  without  which,  ChriQ  is  nei- 
 ther holdcn,  nor  had  at  all.  Biitfuchdarkntflcisfirforthem  who 
 lea'icthe  waies  ofGod,  and  mske  choice  to  tread  the  Lsbyrinthes 
 and  maze-rounds  of  their  ownc  brain-fickcimaginaticns.  To  his 
 que  rtion  where  it  is  oncefaidm  anjofibefefentences,  that  we  are  afftt^ 
 red 9f  our  Saluatton:  1  anfv\crehim,  that  it  followcth  of  that  for 
 proofc  whereof  thefefeitcrKcs  were  alleaged.  Forif  the  cffice  of 
 true  faith  be  not  oncly  generally  to  bcleeue,  butalfo  particularly 
 to  apply  that  which  itbclccucth,  as  hath  been  fhewcd,  and  all 
 thofcipecches  alledged  doe  import,  ihenit  followeth  that  accor- 
 ding to  the  mcafurc  of  it,  it  yccldcth  a  particular  aflutancc  of  $•»!- 
 
 uation 
 
'^  5  8  oft  he  cmmtie  ofSdluation, 
 
 uationto  eueryonc  that  doth  bcleeue.  JVeh€leeueS^\i\\hc,thefe 
 points  and  many  more,  hutyeewe  pjallhee  neuer  theneerer  ottr  Salna- 
 tton^  vnleffexve  ohferueGedscommandements.  Butifwe  bclccucal 
 the  Scripture  tcachcth  vstobclccuc,  wee  are  thereby  the  nccrcr 
 our  Saluation,though  we  doe  not  obferuc  Godscommandemencs, 
 intbatforf,  andtothatendashcintendeth.  For  therefore  doe  wc 
 beleeuein  Chrift,  therefore  doewefeekchim,  rake  hold  of  him, 
 eatchim,  drinkchim,  digcfthim,  that  in  him  wee  may  findc  the 
 comfort  of  SaIiiation,which  otherwife  wc  cannot  find  for  want  of 
 the  keeping  of  Gods  commandcments.  Therefore  faith  the  Apo- 
 ft  Ic,  "Enen  xve  hdtte  bUeeued  tn  Chrifi,  thAt  xve  might  be  infitfieci  by  the 
 
 e  Oal.i.jtf. .  faith  of  Chrift^  and  nop  by  the  worlds  of  the  laWy  (not  by  our  keeping 
 ofGodscommandetnents)  becaufethatbytheivorkjofthelafo,  no 
 flelh(hall  beiu^tfied.  And  in  this  refpc<ft  we  arc  not  v»certatne  of 
 performing  Gods  commandements,  as  A<f.  Bipjof  fpeaketh*  but  very 
 ccrtaine,  that  we  neuer  doe  orcanpcrformc  them,  hauing  Gonti- 
 nually  caufe  to  demandpardoft  ofonnvantSjand  therefqre  neuer  fin- 
 ding any  affurcdtruft  of  Saluaiion,  fo  long  as  wee  ground  it  here- 
 upon. But  although  wee  deny  any  fuch  keeping  of  Gods  com- 
 mandcments,asraayfcrueforthc  purchafcof  ouriuf^ificationand 
 Sajuation,  yer  wee  acknowledge  a  keeping  thereof  as  a  fruit  ofour 
 
 fEphef.  a.io.  luftificatioh,  and  apartof  the  worke  ofour  faIuation,becaufe  **»* 
 are  Gods  workemanlhip  created  in  Chrtji  [efns  vnto  good  works  ^  rvhich 
 he  h^th  prepared  for  vs  to  tPalke  in.  And  thii  keeping  of  Gods  com- 
 mandcments  our  Sauiour  hath  recommended  vntovs,  as  M.Bt- 
 
 «  i.ioh  1.4.  ^op  i\lc6octh:3n<!i  of  it  SJohnC^iih,"  He  that  faithjl^orfhtm^and 
 kee^eth  not  his  eommandemems^  is  a  lyar^andthe  trnth  is  not  in  him. 
 But  this  keeping  of  Gods  commandcmcnts,  cannot  bee  fcucred 
 from  the  finding,andrecefafHg,and  holding^andeating^anddigejiiKg 
 fifChn/},  becaule  no  man  receiucthot  cateth  Chriliby  faith,  but 
 
 t  Qili.io.  wholiuc:h  by  him,andinwhomhcliueth,thathemayfay,^ iVw/ 
 »*»,  bmChrijiltueth  tn  me^andthat  I  now  Itue  inthe  jlepj^  I  hue  by 
 the  faith  of  the  Sonne  of  God^  who  hath  louedme  and  giuenhimfelfe 
 for  me.  Very  idlely  therefore  in  this  bchalfe  doth  M.  Btfhop  tell  vs, 
 thatbytheone  wcare  neuer awhit  theneerer  without  the  other, 
 when  the  one  can  no  where  be  without  the  copany  of  the  other. 
 Now  of  this  keeping  of  Gods  commandement.s,and  pcrfeuerauce 
 therein,  true  faith,  as  before  hath  beene  (hewed,  rcftetbaflured, 
 
 becaufc 
 
of  the  Certaintte  ofSaluatitm.  359 
 
 bfCAufc God  hath  fo  promifcd,  and  fofarrcarcwcc  from  being 
 doubtl  u!I  of  Sdluatioii  by  any  doubt  thereof,as  that  wc  rath(  r  ga- 
 ther hence  greater  flrcngthofaflLirancCjhy  that  wecpercciucthc 
 beginning  of  that  good  vvoi  kc  ofGodin  v$,whercby  hcfittcth  8c 
 prcparcth  his  vntocuerlarting  life. 
 
 17.W.B1SHOP.  ^ 
 
 The  feeofid  re  J fgn  is  jyMhin(ocuctthcho\y  Ghoft  tcftHicth  vnto 
 v$,ihatcertainely  by  faith vvc  niuft  bclcuc  ;  buttlicholy  Ghoft 
 doth  particularly  ted  ficvniovs  our  Saluation:  er^o.  Thcfirft 
 proportion  is  true.Thc  fccond  is  proued  thus :  S.Pani  faith,  the      Rojn.f. 
 ipirir  of  God  bcarcth  vvitncs  with  our  fpirit,that  wc  arc  the  childrc 
 ofGod.ThePjpifts  to  elude  this  rcalon  allcdgc,  thatitdoth   in- 
 deed wiHies  our  adoprton,  by  fomc  comfortable  feeling  of  Gods 
 fauourt®wardr5,which  may  often  be  miftakcn,  whcreofthe  A- 
 poHlewarfiethvs  when  he  faith,  bcleeuenotcucry  fpirit,  but  trie 
 thcfpiritSjWhcthertheybcofGodorno.  But (/i«//^  M.  Perkins)   „ 
 by  their  leauc,  the  telHraony  of  the  fpirit.is  more  then  a  bare  fec;»      i.ioh.^, 
 ling  ofGodsgrace.For  it  is  called  the  pledge  and  earncftofGods 
 fpiriciti  cur  hearts.And  therefore  it  t-akes  away  all  doubting,asin 
 abargainc,  checarneft  giuen  puts    all  outof  queftion. /^«/n'*)'tf 
 fir/}  oHt  ff  the  place  itfelfe,  that  there  follorveth  a  condition  on  our  parts 
 to  Ire  performed,  rvhtch)>W(.t\i\n%tlMtt^ht  wifdometoconceale.  For 
 S.Piul  j^/>/;  that  the  rpirit  rvitneffeth%tth  our  fptrit,  that  tve  are  the 
 fonnes  ofGod,  and  coheir es  of  Chnfl,  mth  this  condttion^  If  yet  wc 
 fuffer  with  him,  that  wc  may  be  glorified  with  him.  Sothatthete- 
 ^tmonieis  not  abfoiute^  but  condtttonall^  andthentftrefat/e  tn  perfor- 
 mance of  the  condition  y  God  fiends  free  of  his  promije  ^  4>;i  '•v///ta^e 
 hi4  curwt^Back^agatne.   Andfotohauereceiued  the  carnc(\  of  it, iv$/l 
 nothing  auatle  z//,  much  lefje,a^t4re  vs  ofSaluatien. 
 
 7his  is  the  dire^  anftrer  to  that  place  although  the  ether  bee  verie 
 good^  that  the  tejiimony  of  the /pint,  is  but  antnrvard  comfort  and  i»y, 
 vfhich  breedeth  great  hope  of  Saluttion^  but  bringeth  not  affurance 
 there9fT\\\s  M.  Perkins  ^ro«/^^<'/»rtf,  by  the  authoritteofSSciiuvd; 
 in  the  place  before  cited,  fee  the  place  ^  and  mj  anfwer  there.  ipiftao?. 
 
 R.  Ab- 
 
3^^  Of  the  Certainty  ofSaluatm. 
 
 R.  Abot. 
 
 To  (hew  that  the  holy  Ghoft  doth  particularly  tertifie  our  a- 
 doption  and  Saiuation,ar.d  therefore  that  we  arc  by  Faith  to  be- 
 Iccue  the  fame,  M.  Perkins  alledgeth  the  words  of  the  Apoftic, 
 •Rom.g.ij  itf.    *  ^^b^fis  recetHedthefpirit  of  adoption  rvhereBy  wee  crte,  Abba^  Fa- 
 •  tber.    The  fame /pirn  beareth  mtnes  with  our  fp  irit  that  we  are  the 
 
 fomef  of  God.  Which  word  sfocxprcfle  and  pjaint,  might  be  fuf- 
 ficiciittoftoppethcmouthcsofthcre  brabling  f'ophifters,  but 
 that  they  mcafure  the  portion  of  Gods  children  by  their  ovvnc 
 carnallfenfcandconceit,and  being  dcftitute  of  true  faith,  and  of 
 thefpirit  ofGod,arc  no  more  fit  to  iudgc  hereof,  then  blind  men 
 are  to  fudge  of  colours.    It  is  apparent  that  the  faithful]  hauc  a 
 tcftimony  of  the  holy  Ghoft,bearing  witnes  with  their  Ipirit  that, 
 they  are  the  Tonnes  of  God.  Let  him  wreftand  wrk  jth'?X^/^"»''»/» 
 while  he  will,(t  will  notfeructheturne,  vnlclTc  hce  make  it  Tuch, 
 as  whereby  the  fpirite  beareth  wttne^e  with  our  fpirit  that  wee 
 arethefoftnesof  God.  Hccfaith  that  it  isa  goodanfwcreof  theirs 
 which  M.Perk^»s  mcntioneth,  that  the  tefiimonie  of  thefpirit  ii  but 
 aninrvard  comfort  andioj  which  ^reedeth great  hopeofSaluatton^  bat 
 briffgeth  not  af[ura»cethneof,But  this  is  no  good  anfwcre,  becaufc 
 itisiiotanfwcrabletothevvordsofthe  Apoflle,  whofpeaketh  of 
 fuch  a  witnes  ofthefpiritjas  whereby  it  is  witnciredvntovs,  that 
 wcearethefonnesofGod.    Ht  him  remember  what  S.   Af^f^in 
 fayeth  :b  where  the  matter  is  manifeflwe  are  not  to  adds  our  meaniyic 
 ir£Fl!!ycap.7.  ^*  ^^^f^^fi  ofho/j  Scripture:  For  this  comes  not  of  humane  ignorance 
 'uhimMtfeft:ircs  b^t of frowardandwilfullprefumption.  Here  is  a  plain  aflertionof 
 tinTHidncfiii  awitncsgiuentoourfaithjthatwcarethefonnesof  God.  Now 
 feHfumaddere     hls £'(7«?/^yr^«^«^ is but  a  mattcr  of  perhaps,  a  matter ofveryvn- 
 7ZeJm"oc%    ccrtaine  and  doubtfull  hope,whcrcin  heconfelfcth  it  may  beche  , 
 humanx  ig»oy<itt-  miflakcthjand  indccd  hath  no  caufc  but  tothinkcthat  hee  doth 
 nmepimetfS  miftakc;  which  notwithdanduigit  be  had,  heethinkcthit  a  pre- 
 fumption  for  a  man  to  perfwadchimfelfe,  that  he  hath  therby  any 
 c  i.joh.  ;.tf.      ccrtaine  witnes  that  hee  is  the  child  otGod.  But "  the  fpirtt   that . 
 -f  i.>y4.T7. ,,   beareth  witnes  t  as  SMnt  John  C3,\thy  is  truth^  bc'ino^  the  fptnte  of 
 '  ^^^^  *^'      rr«f  ^jandthcreforc  being  fent  for  *  a  Comforter^  Cutdy  in  com- 
 forting hee  telleth  or  tcftificth  nothing  but  the  truth.  If  then  the 
 
 fpirit 
 
of  the  Certdtntte  ofSaluatiott.  3  6  I 
 
 fpirif  of  God  hare  rtitnejf:  to  vs  that  rvee  are  the  fames  of  God,  we 
 know  that  it  is  fine,  and  wc  are  furr  that  indecdc  wee  arc  tlie 
 formes  of  God.  Now  this  witnejje  of  the  [pint,  albeit  by  feme  ic 
 Retaken  toconlill  in  rhe  fniircs  oMaiidihcation,  as  by  Ambrose 
 '  tn  te^iinn  a  Itfe  fitttn^  to  the  name  of  the  foKfies  of  God,  where  h 
 through  thejptrit  the  fathers  mari^  if  jeene  in  vs•.^\^^^  by  Origen^\r^  ^  '^'"'"/^  w 
 K  doi»q^  ,U  things  ( tovpards  Ged  )  not  for  feare^  bat  for  lone  of  him  as  a  HamvtAmbu'u 
 father,  and  bv  Ber»and.  ^.tnthut  GoUraiftHn  vs  from  deadwerkes  '^o'txh,be>»u,, 
 dathgtue  VS  the  norl^es  of^tfe\  $n  that  he  catlcth  vs  by  feare ,  and  mum j,Lomm.  f, 
 frAmrthvstsnqhteoulnefVe  by  ioue.  yet  mo(i  proDOrlv  is  declared  "'^"^'''^•'""•*' 
 byrnc  Apoitk  himJclie  toltandiii  the  true  Ipmiu&U  inuocition  laterm.m. 
 
 aiidcallinpvponrhe  name  of  God,  whcrekv  vnon  alloccafions  ^^;'^'';^"'^ 
 I   II  r    I  I  r  I.       /■  r.         .  (0Kfi,m^' fp„„ii 
 
 asrtiildren  to  a  taiher,  we  makf-ourrccourlc  vnco  h\m\t^Bec:infe  n»ji,i,mquoil 
 
 ye  are  fo»»es.    God  haibfent  foorth  the'fptrttofhis  fontte  into  your^'''""'^''-^f',. 
 
 .  •/  /  <<ri  J  /■         y  11^  ci<miam»:hi:iH' 
 
 heart  t,  c*yivg,   Abba,  Father.   When  ihcrerore  God  doth    itin^  efiumnuid  eft^ 
 forth  his  (pint  into  our  iicans,  crying,  and  making  vs  tocpe,  ^tf^fSm^/xr- 
 Abba,  KarhtT,  the  fame  is  a  witnellc  toourfpirit  that  wee  are  the  n^m gtnmm  jtd 
 fonneso'God.becsuferoriioothc.-rearondoth  God  fend  forth J',f/;;j;;f* 
 this  fpitit  into  our  hears,bi)t  becaufe  wee  are  fonnes.   When  God  ^■^'^trnari.tpift. 
 gifethvntovs  this  hphtand  feeling  that  he  is  our  Father,  there  1'^/,'^J-r'fp'^/^ 
 followeth  ncccflarily  dcertihcatethat  we  are  his  childrcn,becaufe  tc/hmomum  per. 
 thcfcasrelatiucs  mutually  depend  one  vpon  another.  And  this  i'rTqlod'fi"/"'' 
 isa  certificate  and  tcrtimonic  that  cannot  bee  counterfeited,   and  ^"('<»'*tu& 
 wherein  chereisnocrrour.  For  neither  the  fpirif  of  man  himfelfe  *ixo'lr'Jlmfr-' 
 ror  any  other  fpirit  CAn  giuehim  that  fpirituall  eye  of  the  inner  '""^'''i'j'"-  «pt- 
 man  whereby  to  looke  vpon  God  as  a  Father;  tiiat  finccrc,  and  voc.u'ul fer  um*. 
 fingie  and  pureafFcdion,  and  inuocation  wherewith  the  faith- J^^^^*^- /*/'•* 
 full  foulc  tcndcrcth  it  felfe  vnto  God,   but  onely  the  fpiiit  of'  Gai.4.1. 
 God  htmfclfc.   Itis  no  ^ay  incident  vnto  vs  to  h3uc  in  heart 
 and  confcicnce that  familiar  and  loutly  accede  vnto  the  throne 
 of  grace,  *'  but  vponconfcieyjceofthe  fptrttdwellingtavs  y  as  Same  ^t^'irov  inO»> 
 J//fro/wtf  fpcakcth.  Wee  know  there  is  orherwifc  a  totmall  conrfc  "./*r.„,«.*X^ 
 of  praying  ,  and  wee  doubt  not  but  A/,  ^/^^o^  daily  mumhlctha  ^','7''"''/^'- 
 ta  ke  and  ordinaric  rhereaf,.is  Icvvesand  Herctikcs  arewont  to  do,  ////^  «!  dbLn- 
 but  that  is  rather  faying  of  prayers  then  praying  indeed  :  true  and  '"'«'»»-''• 
 faithful  praicr  ,  and  the  crying  of  the  heart  vnto  Godj/Z^^.tF^/fe^T 
 is  a  further  matter,  anu  a  thing  peculiar  onely  to  die  foj  ncs 
 
 of 
 
3  6z  OftheCerUintie  ofSalMtion, 
 
 X  7,ethar.i»  lo.  of  God,and  this'y^/W«  of  prayer  a  true  witnefle  vntd  them,  thac 
 Tieraei. "  '  '  thcy  arcchefonnes  of  God.  But  M,Bi(hop  to  takeaway  the  force 
 ofthisproofe,an{wcrethfurtheroutotthcplaceit  fclfe.  that  there 
 follsmth  a  condUten  on  our  part  to  be  performed.  If  yet  we/uffer  mth 
 him,  that  we  may  be glorifiedwith  him,  W  hich  words  the  Apoftlo 
 indeed  vfeth  in  the  next  verfe,  but  vpon  other  occafion,  and  to 
 other  end,  then  as  to  impeach  or  qucftion  that  tcftiroony  of  the 
 rpitit,  which  by  an  entire  and  abfolurc  alTertion  hec  hath  here  cx- 
 prelfed.  For  hauing  affirmed  that /A^j^/m  tefifieth  with  ourjpirit 
 that  wearethefonnesefGod,  heinfcrreth,  ifwebefonnes,  then  aretvc 
 alfo  hetres,  euettheires^fGod^  andioynt-heires  or  fellow  heiiesrvith 
 Chrtji.  t^owhovi  ih\§ fellowfijtp Wit h  Chrifi is  pexiotmcd,  hee  de- 
 clareth  by  adding  thofe  w  or  cis;if yet  we  fuffer  with  kimythat  we  alfo 
 may  bee  glorified  With  him.  Thus  are  wee  ioynt-heires\s\lh.  Chrift, 
 faith  he,  if  we  attaine  to  our  inheritance  the  fame  way  that  he  did, 
 being  firft  partakers  with  him  in  fufFcrings,as  wee  (hal .  frcrwards 
 be  in  glorie.  yW.5//Z»i'/>  therefore  dothamiflc  to  tie  thofe  words 
 as  a  condition  to  the  former  words,which  nsturally  fcrue  for  ex- 
 plication of  the  latter.  But  admitting  the  fpecch  to  bee  conditio- 
 nal!, itdoth  nothing  preiudicatetheaifuranceofthefaithfuil,  bc- 
 caufe  thereby  God  inftruvSleth  them  which  way  heehimfelfe  will 
 bring  them  to  himfclfe,  not  what  hee  will  leauethem  at  vncer- 
 taintie  to  doe  for  their  commingvnto  hjm.  He  cxprelfeth  a  con- 
 dition, the  performance  whereof  faith  cxpr6leth  from  himfclfe, 
 
 a"  Col'  j'  ,V*  bccaufe  *"  of  him  tt  is  gtHen  v»to  vs  for  Chufis  fake^not  onelyto  be- 
 leeue  in  him,  bnt  alfo  tofuferfor  hts  fake^betng  (irengthenedrvith 
 all  r^ight  through  hts  ghrtous  power,  to  all  patience  a»d  loyigfujfering 
 
 o  i.cor.i.f.  With  toy fulneffe.  To  this  end,  as  °  the  (nfferings  ofChriJl  abound m 
 them,  iohc  CAU^cth  their  cofifolattons  to  a  boMfjdthrough  Chr/fi,  and 
 
 pVcrr.7.  ii-jgij-  V  hope  tsjledfaji  i» this  behalfe,  becaufe  they  k^ow  that  as  they 
 
 are  partakers  of  the  fujferi»gs^  fo  thejfhallhe  aljo  of  the  confolatton, 
 that  the  greeuanceofchconcmay  bee  the  more  eafily  borne  by 
 meanesofiheioyand  fwcetnede  of  the  other.  In  a  word,  faith 
 
 r.S.'sy/.      rcftcth  vpon  that  that  is  written,'^  Hehath  fayd,IwiUnotfaile  thee^ 
 
 £  Ber}t.trd.epifi.    nor  forjaks  thee  :  therefore  we  may  boldly  fay  The  Lord  ts  on  my  (tde^ 
 
 tumhinusmZ'i  ^  ^^^^  ""^  f^^^^  ^'^**'  ^'^*'  ^^'"^  '^^  '^"^'^  ^' ' '  ^^  ^'*^h  prede/ltiated  vs 
 indtcem.  tobcrnddeltke  vnto  the  tmage  of  hts  J oane,  and  thctLionc^hautng 
 
 recei'  I 
 
of  the  CntAinty  sf Sal  nation,  3  6 1 
 
 recetued  thf  fpirit  to  reueale  vnto  vt,  as  %\\v\iBern.trA  faith,  r/.'W' 
 jecret  of  his  prcdcltinacion ,  \vc  (hnd  aHlircd  that  accordingly 
 he  wi!i  accomplifli  in  vs  the  image  of  his  Sonne,  that  together 
 with  him  wc  maybearc  the  croflc,  and  together  with  him  aho 
 we  may  vvcare  the  crowne,  and  therefore  will  fo  order  al!  th;ni;«, 
 as  that  there fhail  be '«tffW^/tf  come  that  fhallfe^AYAie  vs  from  iht  t^^^ni-'-;'- 
 lone  of  God  nbich   $s  tn  Chrtft  Icfus  ouy   Lord.   Now  the  'pint 
 as  he  is  the  reucaler  of  the  fccrcc,  fo  ig  he  the  (r4r«^/?of  the  clfcdi 
 oF  Gods  prcdcllinarion,  by  the  gift  whereof  Ged  giucch  vnto 
 vs  the  certainc  aflurance  of  all  the  rert  that  remainctli  to  bcgi-  ''f"'^''*^''' 
 ucn.  '^/r  ft)  the  ptcd^g  of  the  inheritance  promifed,  and  ai  4  h^ndm  p,avuif.tbvt\i$. 
 ■wm/w^  (orbond  tor  aiVunacc)  ofeuer/a/Im^Sa/nation,  not  vpon  ^"'"J^" -'"^ '^'"J 
 vncertaintic,  if  we  do  thus  or  thus,  but  framing  vs  to  bee  and  to  dfm.tur>u pjut:* 
 doe  whatfocuer  belongeth  to  the  attainment  thereof,  mAkjtia  vs  ^'"T  ^''■~''" 
 thetempteaadhoft^eofGod;  betngtbe  worl^er  of  heltnejje  tn  vs^  that  tuj  e^.u:  dam:^: 
 hemay  hrin^  our  bodies  to  eternitie.  andtotheimmorta/itseofihe  re-  "*f"^'f''»  Z";/" 
 jHrretlton ,  wmle(i  in  htmfelfe  he  accujiomeih  them  to  be  tempe-  &f-t:i,:r:f  tfe 
 red  With  heauenlj  vtrttte^  and  to  be  accomf  Anted  xvtth  the  dfU:nef^^[''"^'J/^^l'"^-_ 
 eternttieoftheholjghoft.  Therefore  God  doth  neuer  talcc  this  ^«/"»c^<'/"/'"^- 
 r4r«<?/?  backe  againcbccaufe  it  is  fo  '  the  earnejl  ofonr  inherit anee  Tj!^^!^rl''i>'Z' 
 vntitl  the  redemption  of pojfeffion  as  that  it  is  <«  earnefl  alfo  that  \n  loiir*  vroducjt 
 thcmanc  timcGody  Jhbii(hahvs  in  Chriji,  and  chat  ^  ;«;<r*  baih'^^^Z^^ZtL 
 creAtedvs  euen  for  this  things  namely  to  clothe  vs  with  immorta-  '^''''  ^^'tK.ir  vuf. 
 lity  and  ctcrnail  life.  To  be  fhort,God  in  gluing  carncft  for  afia- J^/^S'/^'i'Jli" 
 ranee  ofthccnd  doth  thereby  vndcrtake  againft  all  lees  and  ini-  Aurnt.f.tiamti. 
 pediments  that  £houldhindcrthcarchicuing  of  that  that  is  car- y  ,  cor.'i!»i.>i. 
 ncftcd  thereby,  and  therefore  as  Chrjifofiome  faith,  *  the  things  ^^«''-'-^ 
 prefent  which  thotthaji  attained  alreadie^  do  affure  vnto  thee  thofe  ItZHpr^it^u* 
 thinqs  that  are  yet  to  come.  As  for  the  wordsallcdocdout  of  Saint  ^'''"r*/' 
 
 I  Ctituit^  tit  fu*U- 
 
 John,  that  b  tvee  beleetse  not  enery  fpirtc  ,  hnt  trie  the  fptr'tts  whs-  ri.'.uniidifi 
 thertheybeofGo^or  not ,  asifwcewcre  willed  to  bcc  dillruftruU  I'l^^-nv- 
 of  the  reuclation  and  telbmonie  of  the  fpirit  that  uccarcthc 
 fonncsofCodj  leaft  byany  falfe  fpirit  wee  be  abufcd  and  de- 
 luded, they  arc  verie  aljfurdly  wreflcd  and  forcrd  to  rliat  pur- 
 pofc,  bceing  very  apparently  a  caueat  a^Miiift  falfe  prophets 
 fpeaking  out  of  their  ownc  fpirire  ,  and  yet  pretending  the 
 fpirit  of Chfill,  asisvcricplainc  by  the  rcafon  added  in  the  next 
 
 A  »  worJcs, 
 
 IjfW 
 
 (Mr. 
 
3  64  of  the  CerUmty  ofSduAtion, 
 
 wordcs,  Tor  many  fyJfe  Prophets  are  gone  abro.id  into  the  World, 
 And  yet  if  wc  i(dmic  them  as  meant  ot  this  tefttmome  of  the  f^trite^ 
 they  aielofarrcfiomfeiuing  their  turne,  as  that  rhcy  lOctkc  al- 
 togetncr  againliiheni.  For  ihnthat  bchalfe  wee  bcc  wjjlcd  to 
 trte  the  Qtrtts  vfhethcr  they  bee  of  Cod  or  tjoty  then  ic  followcth 
 that  tlicrc  IS  a  way  whereby  to  trie  the  fame.  And  if  there  bcc 
 a  meancs  whereby  to  trie  whether  the  fpirite  that  tcftjficth  vn  - 
 to  vs  chat  wee  arc  the  fonnes  of  God,  bee  of  God  or  not,  then 
 there  is  a  meanes  for  v$  to  bee  allured  that  wee  are  the  fonnes  of 
 God.  Foiifbytriall  wee  findc  that  the  fpirit  that  fo  ttflifieih  is 
 ofGod,ihenbccaufe  the  fame  fpjritistruthjWc  cannot Odkcquc- 
 rtioii  but  that  we  are  mdecd  the  fonnes  of  God. So  therefore  we  re- 
 folueofiharteftimony  whereof  the  Apcftlefpeakcth,  whereby /A^f 
 fDirit  beareih  mtfjejfevrithoftrfpir/t  that  i^e  are  the  fonnes  of  God.  BcC 
 itthatfomc  men  byfalfeopinions  and  imaginations  of  carnajl  fe- 
 curitydoeheerein  decciue  thcm(eUies,yetas!tisnore3fon  for  a 
 King  to  doubt  wheiher  he  be  a  King,for  that  frantickc  and  mclan- 
 cholik  peifons  are  falfly  fo  perfwaded  of  themfclucs:and  as  a  gold- 
 fmithdothnot  therefore  doubt  whether  gold  bee  gold;  for  that 
 fome  vnskilfull  man  taketh  copper  in  Heed  of  gold  J  fo  no  reafon 
 is  it  that  they  who  haue  rccciued  the  vndoubtcd  icftimonie  of  the 
 rpirir^fhiningvatotheiTJOLitof  the  true  light  of  the  word  of  God, 
 Ihould  therefore  cal  in  queftioii  the  truth  therof,becaufc  many  me 
 are  mocked  with  falfeprcfumptions,  which  they  thcinfelucshauc 
 buildcd  out  of  their  ownc  braines.  The  teftimony  of  the  fpirit  is 
 certainely  knowne  and  felt  whcrcfoeueritis  found,neither  cana- 
 ny  fpirit  workcin  any  mans  heart  any  liuely  counterfeit  thereof, 
 as  before  was  fay  d.Thcrcforc  It  (Jandethfirme  and  fure  againrt  all 
 M.Bifhofi  exceptions,  that  there  is  aief^imony  of  the  fpirit,  wher- 
 by  according  to  the  mcafurc  of  our  faith  weflandafTurcdthat  wee 
 arc  the  fonnes  of  God.  n!^^ 
 
 i8,    W.Bi- 
 
oft  hi  Certainty  ofsaluation,  3  ^  f 
 
 i8.  W.  Bishop. 
 
 The  third reafontf,  That  which  wcmuft  pray  forby  Godscom- 
 maiidcmentjthar  wccinuil  bciccue  :  butcueiy  mnnmii(^p;^y  for 
 Saluacion  ;  therefore  vvc  muff  belccuc  that  vwc  Ihail  hauc  Sal'iation. 
 The  prof  oftnon  hee  confirmeth  thtu  :  In  eutrj  petition  mu(}  heetxro 
 thtnqs  :  one  a  deflre  of  the  thtngwe  a4ke\  Another  apar(tCMUrfattht0 
 okainett,  rvhichts  pronedh^  Chrtfti  words  :  Whatfocuer  you  Onll  Mar.u. 
 rcqucfUvbcnyou  pray^  bclecuc  that  you  iliall  hauc  ir^  and  it  fhall 
 
 be  done, 
 
 7  his  Argument  lifo  proper  for  their  pm^ofe.thM  rve  retPtrnc  it  vp- 
 
 o»  thetrorvne  he<ids:'Wc  mull  pray  for  SiUuiinn ^therefore  n^e  are  not 
 
 yet  ajfuredoftt  :  For  ffhoinhismts,  praieth  God  to^ne  htW  thaty 
 
 whereof  he  is  aJjUred  already  ?  And  a  gtdljf  aU:  of  faith  tt  ts,  tnthat 
 
 praierto  (releeue  that  God  vciUgifiethaty  which  he  ^s  affured  of  before 
 
 ha»d:fHch  fooli/h  petitions  cannot  pleale  God,  and  therefore  after  their 
 
 doEi'ine  tt  is  to  bee  dented^  that  anj  fanhfuH  man  may  pray  for  his 
 
 Saluation,  but  rather  thanke  the  Lord  for  tt.  Tif*t  to  anfrere  dire. 
 
 n/y,hervhoprateth,  mufi  beleeuehe  (hallobtainethat  which  he  pruteth 
 
 for,  tfheobferHeallthedHecircHmftance  of praier, which  be  many, but  "• 
 
 to  this  purpose,  tvpo  are  retjutred  nece^a'Uy  :  the  one  that  he  n>ho  prat- 
 
 eth  be  the  true  {eruant  of  God,  which  firfi  exclude th  allihofe  that  erre 
 
 infaiib,  touchedtnthe/etvordr,  Whatyou  of  the  faithfuli  Ihall  de- 
 
 firc  when  you  pr-y,  (liallbeegiucnyou  :  The  other  ts,rvhen  were- 
 
 quefi  m4t:ers  of  f^uch  moment ,  that  xve  per feuer  in  prater,  and  continue 
 
 our  fiiteday  by  day,  ofthefe  futes  of  etemall  Saluation,  rvee  mufi  take 
 
 thefervordiofourSa:itourtobe(pol^n  :  Wc  mwftalwaiespray,  and  l^j^^,!^ 
 
 ncucf  be  weary  ;  and  then  no  doubt,  but  wee  fhallintheendreceiue 
 
 it.  B  utbecauferve  are  in  doubt, whether  tvepja/toberuethoe  neceffa- 
 
 rte  circumfiunces  of  praier  qr  no ,  therefore  wee  cannot  bee  fo  well 
 
 affuredtoobtaine  our  fute ,  although  wee  be  on  Gods  part  mofl  affd- 
 
 red,  that  hee  is  r»o/i  bountifully  and  readier  to  giue^  then  wee  are  to 
 
 4ike  .     , 
 
 But  faith  M  iftcr  Perkins,  S.Iohn  note  th  out  this  particular  faith^  ,.Iohii  j. 
 calltnait,  Our  ailurAnce,  that  God  will  yuic  V'>tov>,  whaiiocuer 
 wcarkcaccorcli;igtoIiis\viil.  But  a>herefi,iJewethat  it  is  Godswill, 
 td  affure  euerj  manat  the  fit  ft  entrance  into  his  (erutce,  of  eter^iail 
 
 Aa  \  Saua- 
 
»  Mar,  II.?. 
 
 366  of  the  Certmty  ofSdmtion. 
 
 SAlnAtion  f  />  it  mtfM^cient  to  make  him  an  attired  promiff  ofit^v^m 
 hii-  fatth^tiUJeruice  and  good  hhamour  towards  him  i 
 
 R.  Abbot. 
 
 Th?srgumentis  very  pregnanrandclcerc.  Chrifthath  taughi 
 vs  to  '^beleene  ikat  wePjalihaue  that  thiit  vce  fray  for*  We  arc  to  pray 
 for  fcigiucncfre  offinnes,  and  etcrnall life.  VVee  arc  therefore  to 
 bclceoc  that  werholl  hauc  forgiuencfleoffinnes,  and  euerl;ding 
 life.  Nay  ia'vlh  M  Bifhof  ^ive  muji  fray  for  our  Salnat  ion  ^therefore  xve 
 are»yfj*taJfuredoftt.  rictorbare  toanfwcre  ftridly  by  rhc  very 
 ternici  of  ihc  argument,  becaufc  therein  his  notable  impudencic 
 and  wiltullconiradidion  tothe  wordsof  Chrifthsci  vcrynotablv 
 appeared,  ^r  then  he  muft  hauc  anfwered  thus.  Wee  ninft  pra* 
 for  our  SaluatJ'on;  therefore '^c  muftnot  bclecuc  thatwcc  (hill 
 h^ue  SaliMtion,  dirc(5^1y  againft  the  words  of  Chrift,  inftru6ling 
 vs  tobelccuc  thatwee  (hall  hauc  that  that  wee  pray  for.  But  to 
 take  that  v\hichhee  doth  fay,I  anfwcrehimagaine,  thatourprai- 
 ling  for  Saluation,  is  an  argument  that  wee  arc  not  yet  alTurcd  of 
 i/Jt  by  pollcflion ;  but  it  hindcreth  not  but  that  wee  arc  aflured 
 \  Sthcrcof  in  hope.  Wee  are  not  alfurcd  of  it  as  a  thing  in  prcfcnc,. 
 Ibnc  yet  wee  are  alTured  of  it  as  a  thingto  come.  As  for  his  con- 
 Gfipr,  that  wee  arc  not  to  pray  for  any  thing  thatwcc  haueufifu- 
 rance  toobtainc,  the  fc/fy  and  blindc  ignorance  therein  be- 
 wraied,  isfufficicntly  difcoucrcd  before  in  the  fifth  Sc^ion.  Wee 
 bclecuc  the  promifcof  Godas  touching  our  Saluation,  not  doub- 
 ting but  that  hec  will  make  vs  partakers  thereof,  according  to  hi« 
 promifc,  tothofc  that  doe  bclccuein  him,  but  as  yet  wee  enioy 
 not  this  Saluation.  Hec  leadeth  vs  on  in  the  hope  and  defire  of 
 itj  and  by  our  praier  wee  vttcr  our  dcfire,  ftillKroluingihathce 
 willcffc^  it,  but  yctfhU  begging  and  crauing  till  hce  doe  cffcd: 
 k.  So  then  wee  thanke  God  chat  hce  hath  called  vs  to  this  hope, 
 and  we  reioycc  therein  *,  but  ftiil  wee  beggc  the  accomplifhmcnc 
 of  that  that  hec  hath  taught  vs  to  hope  for.  But  to  leauc  this 
 as  handled  before,  hfc  will  further  giuc  vs,  as  hce  faith,  adtrell 
 anfwere^z^di  that  is,  thatkee  thatprateth  mujiheleeue  hee  \hall  oh- 
 tatne  that  which  hee  praieih  for,  if  bee  ebferuealt  the  dtte  ctreuW' 
 fiances  of  praier.  But  wee  anfwcrc  him,  that  it  is  not  for  the  per- 
 
 fc^ion 
 
of  the  CertaintyofSaluation,  367 
 
 fc(^ionofoiJrpr.iiers,  thut  Godacccpteth  vi  but  for  the  true  aft>- 
 <5lionof  our  hearts.  Wcmany  times  faiJc  in  chcduecircumfhnces 
 of  praier,  and  much  faintnclFe  and  weakencflc  v\ce  fiicw  there- 
 in, when  yet  we  bclccuc  that  God  mercifully  rcfpcdcth  vs  there- 
 in by  the  intcrcc/Tipn  of  Idus  Chnrt.  Now  of  thcfecirctumlhn- 
 cti  he  fettcth  dowoe  t^o  as  ncceflarily  required,  the  one  that  he 
 that  prdkthiftthetrhe  feruant  efGod :  the  other  that  hcc  per/euere 
 in  pr,iier.    And  what  of  thcfr  r  Marry  faith  he,  becahfe  ire  are  m 
 doubt  vrhether  we  (^j.iU  obferue  thofs  nece^xn  CtrcHmfiances  of  prater 
 or  no,  therefore  rve  cannot  be  forvell  affured  to  obtatneonr  fmt.    Be- 
 hold he  is  in  doubt  whether  he  be  the  ttue  feruant  of  God,  or  nor, 
 and  wc  may  therein  fee  the  blindncffc  wherein  Popery  boMcrh 
 men,  not  difccrning  the  mifcry  of  their  ownc  ertaic.   He  knoweth 
 no  Faith  bdt  what  is  incident  to  diucls  and  damned  nVcn:hc  cannot 
 tell  whether  he  haue  any  true  hope  towards  God,  anylou:,  any 
 true  repentance,  wh-rthcthebe  thctrtie  feruant  of  God,  whether 
 God  hcarc  or  regard  his  praier,  but  walketh  altogether  in  the 
 d3rk.e,and  knoweth  not  whither  be  goer h.  But  true  faith  yccldctb 
 aman  whcreoftofay,''5^6fl/£^,0  L  or  d, for  I  am  thy  feruant : '  ■'^'•'"bpr  1  ,,<« 
 thy  feruant  ,0  gineme  vnderfiandingy  that  I  mayksepethy  commnn-  <;  n^.Tcifu  j-. 
 dements.  ^Enter  not  into  indrement  veith  thy  feruant  ^CC   As  for  4  j^^ycC, 
 perfeuerance  in  praier ^  faith  cxpc6leth  it  alfo  of  him  that  'prepareth  « pfal.10.17. 
 the  heart,  and  ^powreth  vpon  vs  the  fpirit  of  grace  an  i  of  prayer  ^  f  ^^^.j,  ,,,0^ 
 ^  which  maketh  recjttcfi  for  vs(that  fo,  ^muketh  vs  to  make  recjuefifor  s  Kom.8.i6. 
 ourfelujs,  andtnfpireth  into  vs  the  afff^ton  of  praier)  withfnhet  and  ,'„^."f*^  /„»,,! 
 grones  that  cannot  be  exprcfed.    If  the  faithfu!!  man  in  thelc  things  ;''••"■'•  "o^ficn, 
 depended  vpon  himfclfe,  hcefhould  haue  iuft  caule  to  fcarc  and  ptiUnh & ge- 
 doubt  hisowne  pf-rfcuerance;  but  hee  farth  with  the  Apoftlc,  j  /  r,.c>'(L inffirxt 
 know  whom  I  h.tue  beleeued.ay:d  f  am  fare  that  he  ts  able  to  k^epethat  \  j.T/in.i.i»- 
 which  I  hitte  committed  vnto  him  agAtn^  that  day ,  eucn  my  felfe, 
 my  faith.my  hope,  my  praier,  my  foulc,  my  life,  knowing  myf^'lfc 
 to  be  a  very  vnfafc  keeper  of  my  (clfc.  Yea  hcc  praicthalio  for 
 perfeuerance  :  and  becaufc  hcc  is  willed  fibeieeue  that  he  [hallhjue 
 thatthathe  praiethfor,  therefore  he? belceucth  that  he  (li.ill  pcrfc-  k^^^ ,,  j^, 
 fciicre,  andihe  word  of  Chnl\  afl'.ireth  him  that  hcDi.)!!  1(^  doe,  ' K»rrrri  j» 
 becaufc  he  f.iith  ; "  Beheue  that  yee  fhall  haneit,  and  it/hJl  be  done  ^''J  'i^^'^^^^;,-  " 
 Vntoyou     Towhich  purpofcSaint  Eci^nard^McW  (lith;    '  Inthebe   i'*;  nu-f:iuit 
 uejittofGoi^lookehowfarrc  thoutreadeft  the  foote  of  ihy  faith,  fo  L.TioTv'rk!! 
 
 Aa  -^  f-irre 
 
3  6  8  of  the  CerUinty  ofSdmtioH, 
 
 f^  Cyi>r.!ih.ief>.    fancthoH  (halt  foffefje.  For  as  Cyprian  faith,  ^God  giuethtothem 
 t'J^tZr'mTtl'n-  ^^'^^  belceue.fo  much  as  he  that  receineth  beleepieth  himfelftto  receiue, 
 utmfe credit  ca-  Hcc  doth  thercforc  vndoubtedly  pcfcucrc  in  faith  and  prayer, 
 pm  qutfum:.     ^j^^  praying  for  perfcucrancc,  belecucth  that  he  fliall  receiue  the 
 fame.  And  this  is  further  confirmed  by  the  words  of  Saint /c^« ; 
 0 1,  joh.5.i4.jj.  "  Thii  14  the  affkrafice  that  we haueinhim,  that  tfweO'skfany  thinir 
 accordina  tohtj  rvillhehearethvSj  andifrve  k^ovpthatheheareth  vs, 
 rphatfoener  rve  atkf}  ^^  ks^otv  that  we  hane  the  petitions  that  tre  haue 
 dcfired  of  him.  To  which  M.Btfhop  anfwererh  :  Btitrvheredoewe 
 fad  that  it  is  Gods  wtlLtoajfure  euery  man  at  thefirft  entrance  into  his 
 fo'uice  of  et email  Saitiat ion  f  Where  the  hmiration  that  hevfcth 
 at  the  fit fl  entrance  into  hisfernice  before  alfo  deliuered,  is  but  an 
 idlctricksofhis  vagaring  wit.  Forthcqucftionis  notofaffurance 
 at  the firfl entrance tnioGods fermce^hiMwhcihti  firfiorlalt  there 
 beany  afllirance  or  all.  For  he  denieth  whether  in  the  entrance  or 
 in  the  continuance  that  God  by  faith  doihgiuc  anymanafiurancc 
 ofhisownSaluJtion.Orifthatbenot  his  mcaningjburthar  though 
 not  at  the  firft  entrance,yct  afterwards  God  doth  by  faith  giue  that 
 aflurance,  let  him  tell  vs,  and  wefhall  be  glad  that  he  hath  fb  farrc 
 forth  forfakcn  the  doifrrinc  of  his  RomlTi  miftrcffc.  But  bccaufc 
 that  is  his  meaning,  hemuft  acknowledge  his  abfurd  folly,  inma- 
 kinga  (he  w  of  exception  in  words,  where  hee  intended  none.  As 
 forvs,  wee  fay  indeed,  thatGodcucnatthc  very  firft  entrance  in- 
 to his  leniicc,  offcrethvs  this  affurance.   For  cucnatthc  very  fitft 
 •  A&j  i(,iti      entrance  he  faith,  as  he  did  to  the  i^ylor, '  Beleenein  the  Lordlefiu 
 Chriji,  andthot([ha/t  he  faued  :  and  from  the  beginning  our  faith 
 as  it  is  greater  or  lefle,  io  either  ftrongly  orweakcly  apprehen- 
 deth  and  imbraceth  this  aflbrancc.  And  in  this  afllirance  wee  la- 
 p  Kom.x.^7,      bout  and  endeuour  to  grow,  and  to  goe  on  ^from  faith  to  faith, 
 •-Piai.84.7.      frof»  "^fireKgth  tofirength^  till  wee  learne  to  {land  as  it  were  vpon 
 the  battlements  o'(  heauen^and  to  fet  the  world  at  defiance,  faying, 
 rWho  (hall  lay  any  thing  to  the  charge  of  Gods  eUB\  Whofhallfepa* 
 jRoai.?.33.       ratevsfromtheloneof0jrifl^C^c.  But  that anfwcre  ofhisisother* 
 wife  alfo  a  ridiculous  and  vaine  rhift.  Where  doe  tvefindethatit  is 
 Gods  will  to  ajfure  euery  man  of  et email  Salmtioni  Marry  fpca- 
 kinncf  them  chat  bclecue,cuen  in  the  very  place  alledgcd,  A4.Bi- 
 Jhop,  if  you  diflerable  it  not.  By  other  places  wee  arc  taught  to 
 pray  for'forgiuenefie  offinncs,  for  Saluation,  for  ctcrnall  life,  and 
 
 ycu 
 
of  the  Certamty  ofsaluation.  3  (<9 
 
 you  deny  not  but  that  wee  are  thus  to  pray  according  to  the  will 
 ofGod,  By  this  place  wc  haue  ajfurance,  and  are  taught  to  k»o\» 
 th,it  ive  haye  thefettt'tons  thitt  tvedefire  of  him ;  and  therefore  tli.ic 
 accord ing  to  our  p  aier,  wc  hauci'orgiucneflcofllnnes,  wc  bauc 
 Saluation  and  cuerlafting  life.  Spcake  ftridly  to  the  point  Ma- 
 iler ^//7^5p,  Ictvs  haue  no  fiiiftiniT  of  words.  Wc  haue  <r//;/r<^r# 
 to  kpoiv,  thanrgfjaac  lyhatrce  atke  of  h;r»  according  to  hU  will.  Jc 
 is  according  to  his  will  chat  weaikeof  himforgiuencflcof  finncs 
 and  ccernaii  life.  Wc  haue  therefore  arfurance,  and  are  to  know, 
 that  wee  haue  forgiueneflc  of  finoes  and  life  ctcrnall.  Mafrer 
 Bifho^  isdumbe,  and  to  this  hath  nothing  more  to  fay;  butgocth 
 forward  to  aske  the  queftion,  //  tt  mtfii^cient  to  mal^e  him  an ajjh- 
 red  promife  of  it  vpon  his  faithfull  ferUiCe  and  good  behauiour  tO" 
 ivardshim  ?  I  anfwerc  inm.  No,  it  is  not  fufficicnt :  For  God  made 
 thatpromife  by  the  former  coucnant,  ^ He thitt  doththcfe  things ,  ,^^, 
 (ball  lifteiu  them,  and  it  auailednot ;  ^  for  they  cominued  not  in  my  tHcb).$.>. 
 coHeaant,  and  I  regarded  them  not,  faith  the  Lord.  Therefore  God 
 made  another  couenant  and  promi(e,not  like  the  formcr,not  con- 
 diticnall  vpon  faichfullfcruice  and  good  behafl^ur,  but  abfolute 
 and  without  exception,  the  performance  whereof  (hould  depend 
 wholly  and  only  vpon  his  merc'y;fb  that  he  would  not  exped  as  of 
 VI,  but  did  vndcrtake  to  giuevs  and  to  workeinvs,  whatfocuer 
 faithfull  feruice  and  good  behauiouifhouldbcncccflary  thereun- 
 to. Therefore  he  faith,"  /w7/^«f  wry  hwes  in  their  minds,and  in  their  » Verfio. 
 heartivfiilllxrritethem,  and  Ivptll  betheirGod^  and  they  /hall  be  my 
 people ;  they  pjal/aUkfJotv  me;  for  I  void  be  mercifull  vnte  their  vnrtgh . 
 teoufneffe,  and  I wtllremember their  jinnes andtheir inic^mties  r.o more. 
 So  that  although  connparingthc  one  part  ofthcworkeofourSjI- 
 uaiion  with  another,  the  latter  is  vlually  tied  to  a  condition  of  the 
 former,  and  God  accordingly  proceed  in  the  cxecu:ion  thcrcofj 
 yet  if  we  entirely  confidcr  the  whole,  itiffoeth  abfoliitdy  one  of 
 ihcpurpofcand  promifcof  God,  whointendingtheend,  difpo- 
 feth  andvvorketh  himfclfc  whatfocucr  bclongeth  tothe  accom- 
 pliflimentand  attainment  of  the  end.  Inafmuch  therefore  sjrruc 
 faith  expcdletb  all  ot  God, and  on  Gods  j^art  M.  Bi(hop  conf  cfTc  th  »>e 
 aremojiaffured,  icmuftfollow  thatby  true  faith  we  ftandafHired 
 of  Saluation, becaufc  God  IS  ncucr  wanting  to  doe  that  that  appcr- 
 taincthvmohim. 
 
 Aa  4  ip.W.Bi- 
 
Mat.7i 
 Macitf. 
 
 370  of  the  Certainty  of  SAlmtm,    , 
 
 Ip.  W.  Bishop. 
 
 The  fourth  reafonis  ^VJhniotvitx  God  commandeth,  that  a  man 
 murtandcanpcrtorme.  But  Godcommanderh  vstobelccucour 
 Saluation  :  tf>^^o,wemuftbeIefueit. 
 
 The  proportion  istrtte,  yet  cemtnonly  denied  hj  all  Prate  slants^  for 
 God  commands  vs  to  ks^^^  hU  commandements ;  and  they  hold  that  to 
 be  impoffible  :  but  to  the  ^i^umption  •  That  God  commands  vs  to  be- 
 leeaeottr  Salaation  is prot4ed(  faith  M.  Peikins)  bj  thefe  words :  Re- 
 pent and  beleeue  the  Gofpell :  Spcdlatum  admifli,  rifumtcneatis 
 amici  :  Pf^ere  ts  it  written  tn  that  Gofpell,  beleeue  jour  orcne  particu- 
 lar Salnattcn^  fhewvs  once  but  one  cleeretextfant,  and  wee  will  be- 
 leeue ttj  dee  beleeue  in  Chrtji^and  hope  to  befaueA^  through  his  mer- 
 cy andmerits^iiut^/iowTvell^  that  vnlcfle  I  keepe  his  words,  lam  by 
 him  hkcncd  to  a  foolr;  that  built  his  boufe  vpon  the  fands.  Hee 
 commandsme  totvatch  andpray,  tefi  I  fall  into  temptation  :  andelfe- 
 where yoarneth  metopret^ate  oj^leto  keep  my  lampe  burning  againfl  his 
 Mat.  25.  camming^  or  elje  I0n  mofi  certaine  to  be  p;m  out  with  thefooltjh  ytr- 
 
 gins.  An  hundred fuch admonitions ^ndewe inholy  Scriptures. . to (ha^e 
 vs  out  of  this  fecurity  of  our  Saluation^  and  to  make  vs  vigilant  to  ppe- 
 uent  all  temptations  of  the  enemy  y  and  diligent  to  traineour  feluesin 
 gcdly  exerctfesof  allvertue, 
 
 R.  Abbot. 
 
 The  proportion,  faith  he,  is  true,  and  yet  as  he  propoundcth  and 
 vndcr{hndtth  it.  It  is  not  true,  nor  was  €uer  intended  by  yl/.  Ptfr- 
 kjns  to  be  true,  and  luftly  is  it  denied  by  allProteftants ,  that  wee 
 canperforme  whatfoeucr  GodGcmrnnndeih,  as  in  the  ncxtquc- 
 ftion  God  wiiiing  fhall  appearc  in  the  Imndhng  of  that  point. 
 Butche  propolitionas  A4.  /'*r/^'«J  cxprcfTeth  it  is,  rvhatfoeuerwee 
 are  commanded  in  the  Gofpell,  that  wemufi  and  can  performe.  The 
 rcafon  whereof  hcetakcth  from  a  dillindion  of  the  commande- 
 ments of  the  law  and  the  Gofpell.  bccaufe  the  Gofpell  isil.e  mini- 
 Oery  offptrit  cr  iife,g\u\Kig  vs  to  do  whatfocuer  it  doth  command, 
 which  the  law  doth  not.  Now  M,  Bifhop  confoundeth  Law  and 
 Gofpell,  aad  maketh  the  propofition  getierall  and  without  cxcc  p. 
 
 tion. 
 
Of  the  Certaintie  ofSaluation,  3  7  X 
 
 tlon,  being  fliil  defirousto  /"hew  himfcirc  iikchin^fclfr.  Butihac 
 God  in  the  Gofpel  commandeth  vs  to  bclccue  the  rcmifHon  of  our 
 finncs,  and  life  ciicri.ft.ng,  Matter /*^r4.w/nicwcth  by  the  words 
 ofChnft ;  Recent  Afidbeleeuethe  Gofpell,  being  the  bricfc  Aiinmc  ot 
 the  niinilicry  and  preaching  of  Cliril},  and  the  fame  in  effect,  as 
 ifhec  had  faid.Repcntyou  of  your  linncs, and  bclecuethe  tidings 
 that  God  liath  fcnt  vntoyt  u,  of  the  forjziucncflc  thereof  by  Iclus 
 Chrili,  through  faith  in  his  name.  For  the  declaring  pf  which 
 point,  hecflicwcth,  that  to  b;  lecuc  thcGofpclJ,  is  no^oncly  ge- 
 nerally to  bclecue,  thatChriilis  aSauionr,  and  that  the  pronufcs 
 made  in  him  arc  true,  for  then  the  diucls  may  bcc  faid  to  bcleciic 
 the  Gofpell,  and  wcfuppofe  that  Maflcr  Bi[hop\\^xh  more  wit  and 
 grace ,  then  to  fay  that  Chrift  in  faying ,  Belectte  the  Gofpell^  did 
 commend  nothing  to  vs,  but  uhatthediiiclsniaydoe,  and  there- 
 fore that  the  rrpentant  is  hereby  willed  particularfy  to  bclccue 
 forhimlclfe,  to  haucthc  forgiucncfieof  his  fiuics  by  the  bloud 
 •of  Icfus  Chrift.  Which  declaration  being  very  cffcc^uall  to  the 
 point,  thisHiclcfcorner  bccaufchce  knew  not  whattoanrvA/creto 
 it,  paflethoucr  wicli  SfeUAtum  admiffi^.  ^q.-^tA  Where  is  tt  writ  ten 
 in  that  CoCpell^  beleeueyonr  otvne  patticular  SaUmtion  ?  picvp  vs  once^ 
 faith  he,  bitt  one  cleere  texi  font ^  andvpevoillbeleeue it :  euenas  the 
 Icwes  faidof  Chrift,  *'Let  him  come donv/te  from  the  crojfe^atjdir ee 
 willheleeuein  htm.  Though  hee  hadcome  downe  frouithe  croffe, '  ^^^"^  ^^' 
 yet  would  they  not  haucbclceucdin  him,  becaufe  they  had  fecnc 
 him  doc  greater  works  then  that,anu  yet  they  did  notbclecuc;  and 
 euen  (o  Maftcr  Bipjopj  whatfoeucr  is  fjiewed  him,  remaineth  fiill 
 b  hke  the  deafe  adder ^  that  jhppeth  hts  eares^  ^ffi*f"i,  ^o  heare  the 
 vptce  oftbechiirmer^charme  he  never  fowifeiy.  But  tell  vs /I/,  Bifl'op  "  "^  '*' 
 in  what  fcnfe  it  is,  that  the  repentant  man  is  willed  to  belecue  the 
 Gofpell  ?  Do  not  make  the  beleeuing  of  the  Gofpell^  a  thing  incident 
 to  the  diucll,  bccaufc  we  (hall  ti\cn  hold  you  a  partaker  u  ith  the  di- 
 uell.  This  you  would  hauciold  vs,  and  notoncly  haucrcJtcd  the 
 pUce,bu:fpokcn  tothat  chat  was  inferred  vponir,  had  you  not  re- 
 folucd  Copley  the  part  of  a  lewdf)  cophant ,  and  fought  to  cany '^^'^ 
 
 cT  u'<j. 10.11. 
 
 9  6. 
 
 the  matter  with  bare  word^.Thc  Gofpell  is '  the  gUdtidmas  of  great  •  Ambro(itfi. 
 ioj^  t  hat  vnto  vsaSatttom  is  borne  '^  ^  vntovi  a  child  is  borne  ^vnto  pf^;,,lffj^*\ 
 vjafcnne  is  giuen  .-  -  that  is^vniovs  that  do  beleeue.  Tobclecue  the  :^ob:4joctjt, 
 Gofpell,  isiabcieeucthis,andhow  doclbclecucj  vntovs fi\l  be-  ".'rfli. '"** 
 
 Iccuc 
 
fMat.i-21. 
 
 372  Of  the  Certainty  ofSaluation. 
 
 keuc  not  vw/o  wr  ?  Therefore  by  beleemngtheGosfell,  Ibelccue 
 that  Chrifl  isborneandgiuen  aSauiour  vrnQMe^^to  fauimehcing 
 g^Tlief^iVie.    o^^  of  ^'S  people  s/row»  mjpmes^  and  from  the  wrath  to  come.   Tnc 
 b  Aets  10.4J.     Gofpell  is,  thai  \throngh  the  name  of  Chrifl  enery  one  that  bcieeusth 
 r  lohn  j  ij.       /'«  him:fhall  haueforgipienes  ofpnnes\  i  tf^^r^  (?»*  that  beleeneth  in  him^ 
 Paallnot  per/[h^  hut  haue euer/asiing  life,  jfl  belcciie the GofpcIJ,  I 
 bclccucthjs,  and  therefore  becaufel  belecuc  in  Chrifl,  I  beleeue 
 ihstlfhallhauc  forgiueneffcoffinnes^,  ihat  Jfhill  nctperifh,  buc 
 haue  cuerlafUng  life.  If  Ibclecue  in  Chrift,  and  yet  belecuenoc 
 this.thatlhaueeuerlaftinglife,  I  bcleeucnotthcGofpcIf,  becaafe 
 fc  Ibid  V  r  3(?     *^^^  Gofpell  faith,  ^  ffe  that  heleeueth  in  him,  hath  etierlaflingiif^, 
 I  f.iohnj.-o.     ^Hethat  heleettethnot  Gody  faith  S.  lohn,  hath  made  him  a  liar,  he- 
 canfe  he  beleetteth  notthere'card  that  God  mtneffed  of  his  Sonne ,  and 
 this  ii  the  record^that  God  hathgmen  vnto  vseternalllife,a>idthis  life 
 isinhisSonne.  /^^/oz/j, faith  he, namely  vntovs  xhTXbeleeueinthe 
 name  of  the  Sonne  of God\  as  afterwards  he  cxpoundcth  it.  If  then  I 
 belecuc  in  thenamc  of  the  Sonne  of  God,  anddonotbelccuetliai: 
 God  hath  giuen  vnto  me  eternal!  Iife,I  make  God  a  liar,  in  not  be- 
 kcuing  the  record  that  God  hath  wicnefied  of  his  Son,  Therefore 
 *  Vei/Ti  3.        he  addf  th,  ^Thefe  things  hatts  Ixvritten  v»toyou,that  beleeuein  the 
 name  of  the  So  nne  cf  God .  t  hat  ye  may  know  that  ye  haue  et  email  life. 
 Where  is  now  this  pckin"  Sophifter,  that  askethvs  where  iris 
 -  written  in  tbe  Gofpell^/e*  beleeut  our  orvne particular Salmtion  ?  It  1% 
 written  there,  where  it  is  wiitten  to  them  that  hcl^twc^to  know  that 
 they  haue  eternall  life.  Butfaith  hCylbeleeusin  Chrifl, and  hope  tobe 
 faued  through  his  mercy  and  merits.  But  take  heed  you  lie  not,  M. 
 Btfhop,  take  heed  you  lie  nor  vnto  God.   You  haue  told  vs  before, 
 n  Sea.  3.  that  "/<?  helesue  in  God^is  to  loue  God  with  afiyour  heart,  and  that  yoii 
 
 are  not  ajfttred  ofyonr  lone  towards  him.  How  then  can  you  dare  to 
 fay,  that  you  bckcue  in  God  f  You  haue  told  y%i\\2ii°  hope  and 
 chxrityare  featedinthe  darke  corners  of  the  will,  and  that  you  haue 
 but  a  cofiieElftre  andprobable  opinion  thereof  in  your  felfe,  and  why 
 then  do  you  here  tell  vsan  vncertainctale  ofyou  know  not  what, 
 ihacyou  hope  to  be  fatted  through  the  mercy  and  merits  of  Chrifl? 
 Againc,  whereas  you  fay  that  you  hope  to  befaucd  through  the 
 mercy  and  merits  ofChrtB,  you  therein  againe  dilfemble  with 
 Chrift,  bccaufc  notwithftandingthc  mercy  and  merits  of  Chrtfty 
 you  hang  your  Saluationvpon  that  that  you  arc  to  meriCj  and  doc 
 
 for 
 
 osca.^. 
 
OftheCertAintieofSduation,  ^7} 
 
 for  your  fclfc,  and  make  your  owne  Free\vUh\\t  fini{hcrandpcr- 
 fc<5^crof  thacthacby  Chriftis  onlybutbegun.  You  will  hauc  the 
 iTJcrcy  and  merits  otChrifttofcructo  nukeyouablc  tofaucyour 
 felfe;and  if  you  doc  fo,you  will  thankc  your  fclfc^but  yen  will  hauc 
 nothing  further  tothankeChrift  for.  And  fo  whereas  you  would 
 auoid  ro  be  like  vnto  the  foole, you  fl-jew  your  fe!fc  a  foole  outrighr, 
 building  fo,  as  that  you  know  not  whether  you  build  or  not;  you 
 know  not  whethcryo-j  hauc  any  foundation.to  build  vpon,  cr  any 
 matter  to  build  wiih;you  know  not  ifyou  hauc  buildcdany  thing, 
 whether  the  fame  be  likely  to  fiand  orfdil,  and  what  is  tr.iscHe 
 butto  be  a  foolc  ?  Asforvs,  wc  know  that  we  muft  keepc  his 
 wordsjthathccomrnandethvs  to  watch  and  pray,  ropreparcoilc 
 10 kcepe our  lamps burring.andfuch  like;  buttlicfc  admonitions 
 fcrue  not  to  fliake  our  faith,  but  rather  inlliud  and  fhsrpcn  ir. 
 Tiicy  doe  not  propound  conditions  for  vs  to  pcrformc  to  make  vp 
 the  worke  of  God  in  vs,  but  aducriifcments  and  in(}riJ\3ions  what 
 ihofc  lawes  are  ,  whereof  God  hath  faid,  ^  I  will  fat  my  larres  in  pjcr.?t.jj. 
 thetr  heart Sy  1  and  caiife  them  to  l{eepe  my  fiattttes,  faith  being  here-  1  Fzcch.3tf.t7. 
 by  niooucd  to  bcgocofGod^^roffifiewhathecommandeth,  ahdaf-^p,^."|!tf.«.ij. 
 fured  that  he  will  to  the  end  pcrformc  u  hat.  he  hath  prowiCedi  ^'^"P'/"""""' 
 and  feeing  in  his  vifirations  and  corrections  ,  his  fatherly  prcui.  iubeo!uJfuiti. 
 dencc and  care  to  ctFed  the  fame,  whilcft  thereby  he  awake th  vs  ^"■*"'^"''  ^]* 
 out  of  our  fecurity,  and  caufcth  vs  to  make  vie  of  the  admonitions  In'm  't^lluxU 
 ofholyScripturcto  fight  againft  thcdiuelland  finnc,anji  tocxcr-  f'"TJi'""'* 
 cifc  our  fclucs  in  all  godlincflc  and  vertue, 
 
 30.  W.  B I  s  H  0  P. 
 
 The  f ft  nfidUflreafon  is  r^Af,ThcPapifts  teacUafTurance  of  hope,  Rohi.5. 
 encn  hence  it  followeth,  that  he  may  be  infallibly  afllired,  for  the 
 propertyof  atrueand  liuelyhope,  isiieucr  to  makca  manafha- 
 mz^.Anfvpere  Hope  indeed  of  hearken,  Mallet  a  man  wo(i  courafr^icttfly 
 keare  out  all  flormesof  perfecntioh  ^  and  not  he  afhamedof  Chriils 
 Crcffe^  but  toprafejj'e  hi4  futhmoft  boldly  before  the  blouiy  tyrants  of 
 th:  tvorld^  our  hearts  being  bj  charity  \orttfifd  and  made  wHinctble, 
 Andthisii  that  which  (he  y^pojlle  teachcth  tn  that  place  :  andfatth 
 
 before^ 
 
374  Of  the  Certainty  ofSaluation, 
 
 v«iC>  before  thn  thcfaithfuil  gloty  in  the  hope  ofthe  for-nes  ofGotJ,  anA 
 
 doe  not  vauKt  themfelues  ofthi  Certainty  of  their  Salnation  This  Cer- 
 taittty  ofho^e^  is  great  in  thofe  that  haue  longltHedvertHoujly  effect- 
 aVyvffhenthtj  hauealfo  e>tdr*redptanifoldloffes,muchdffgrace, great 
 pcrongs  ani  iniuriesfor  ChrM  s  fake  for  he  that  cannot  fatle  of  hit  word, 
 hath  promt  fed  to  requite  allfuch  with  an  hundredfold.  But  what  it  this 
 to  the  Certainty  of fatth^  vihich  the  Protefiants  mil  haue  euery  man 
 to  beenduedtrith  at  his^firfl  entrance  into  the  fermceofGod  t  rvhenas  S. 
 
 Heb*.  Poul  in/inftateih,  that  godly  men  partakers  ofthe  holy  Ghoft,  yea  after 
 
 they  hane  tafled  the  goodword  of  God  &  the  power  ofthe  world  to  come^ 
 that  14, haue  recetued  he  fides  faith  ^gr  eat  famnrs  of  Gods  fpirit, and  felt 
 Mit  were  the  toy  cs  of  heauenjsatie  after  all  this  fo  fallenfrom  God^that 
 there  wasfmAll hope  of  thetr  recouery  f 
 
 R.  Abbot. 
 
 Thislaftreafon  taken  from  the  dodrinc  ofthe  Papifts  concer- 
 ning 6«7/>tf,  J  tioc  not  hold  to  hauc  been  fitly  applied  againftthenii 
 For  with  them,  as  there  is  not  that  faith,  fo  neither  is  there  that 
 hope  which  the  Scripture  tcacheth,  neither  can  "they  bee  faid  to 
 t£ichajf(tranceofhope,viho  profcflcdly  deliucr,that  a  man  mu(^al- 
 waics  ftand  in  fearc  and  doubc  oi  that  that  hce  (hould  hope  for, 
 and  that  he  hithno  more  buroncly  aproiahle  opin$oH  of  any  thing 
 *co>^cii  Trident  '"  himfc>re,whercof  to  co'icciue  hope.  Therefore  the  Counccll  of 
 Seff.6  c<if.<)  Si^'  Trenc  faith,  that  ^  asno  man  may  doubt  of  the  mercy  of  God,  and  of 
 cut  n^mo  p'mdt    ,    merit  of  Cbrtfi^  foctiery  man  vchtleflhi  confidereth  hii  owneinfir. 
 (j-c.dttb'titre  cb  ■    mttte  and  vndispofedneffe,  hathtojtaniin  feareof  hts  orvne  betng  tn 
 bei.pcquLiibjt  g    Andraditu  affirmcth.tha t  their  ^  hope ii alvoates ioinedand 
 
 €mq\fropr,xm  coHpledwtth  fcare  anddoubt :  not  onely  meaning  that  it  is  lo,but  aj- 
 z»firmc^[f» &  ^  ^  J  ij  o-igi^t fo  j-o  be,  accordiiiply  as  M after Btfhop  hath  before 
 refp\cit,dtf(a  deIiuered,rhough  vn:ruiy, '  that  there  ^r^aboHe  anhnndred  texts  tn 
 gr'^uaformiixji  /f,^/*  R»M>,  whereby  to  proue,  x.\\%x.the  faithfullmn^  ftandin feare of 
 b  -inirxd.  Or-  fhetr  owne  Salnation,  The  Certainty  of  hope  therefore  that  Mafter 
 t'bl;  Xtfii'^t-  Bifhop  nameth  ,  by  occafion  that'it  was  named  to  him,  is  nothing 
 y't,t'r..irtAeiifpes  elk  indccd  but  mecrc  vnccrtainty,  iibting  a  thing  ferifcleffe  to 
 •"'^'TjT!!  reckon  a  Certainty.whcre  a  mm  is  bound  to  ftand  in  feare. So  that 
 uon" (ont.inSH    (heirhopc  IS  but  a  conceit  ot  ulrc-lcemiag  probaoihty,  whereby 
 
 6  Stct.i».  J 
 
of  th  CertaintyofSaluatwn,  3  7  j' 
 
 they  imagine  that  haply  it  may  be  well  with  chcm,  but  yet  doubt 
 left  it  bcothcrwife;  in  no  other  fort  then  vulgarly  men  talke  of 
 hope,  where  ihey  hauc  butfniall  ground  for  thit  they  hope.  But 
 ihchspe  which  the  Scripture  Iprakerhof  is  another  matter,  im- 
 porting a  patient  and  conftant  expc(51ation  of  that  that  wee  be- 
 Iccue  wee  (hall  receiuc.  Faith  bclccucth  the  promifes  of  God 
 concerning' forojuenelfe of  (innes,  conccrninsoiir  blifleanchnn- 
 pinelfcco  come.  It  bdceueth  that  God  vnduubceiily  v\ill  nnic:  ♦ 
 good  wjiatfoturr  hchathproniiredjburas  yctwce  ice notthc  ef- 
 fect and  performance  iricfcof.     Hope  therefore  cxpcdtcth  and 
 vvaitcth  ,  looking  for  the  Lord  to  rcuealehis  righteoufnclfe,  and 
 to  make  the  truth  of  bis  word  and  promifchilly  toappcarc,  and 
 in  thia  expectation  is  content  with  patience  to  bcare  the  erode, 
 and  to  endure  the  afflivSlions  and  troubles  that  are  incident  to  the'^      .  -  ' 
 faitli  and  pro^elfion  of  the  name  of  Chrift.     T/ius  faith  Chryfo- 
 ffome^  tUnt^what  faith  qettethin  beleeMwa.  that  hope  pre fumetb  of 
 tn  endurtng  *»d  fhjfering.  This  hope  thttctorcis  not  vnccrtainc  dtjidf.fpMcchA-- 
 anddoubtfull,  butby  thedire<5tion  of  faith,  fully  rcfolucth  of  the 'l''"^"''!?'"'' 
 accomplifhmcnt  of  that  that  ithopeth  for.  jr  is  not,  as  Htlane  aifJrn.botfpe$ 
 well  notech,  '^  a  j^re fuming  of  things  vncertatMey  but  An  expeSl/itton  of  fyiftf^ofr-tfu. 
 thingshnowne  vmovs.  For  that  caufeis  it  that  Saiiu  P^/ir/ faith,  «//;'/^.»>«p/S/. 
 that  ^hope  ntAkethnot  affj,:med.  Which Ma(kr  ^//^(pp not  vnder-  ^^'Sp^'iorut 
 ftanding,  cxpoundcth  as  u  the  Apolilc  had  laid,  thautmakctha /.r../*w/»M».,»« 
 mannottobc  afhamcdof  thecroflcofChrift  ;  but  Saint  Paul  re-  '^^^^\lf[^ZTtio 
 fpcd^eda  further  matter,  to  figoific  the  infallible  affuranccand  9/.-i««a/>c««/«»   - 
 Certainty  of  ^o/jtf,  that  it  neuerputteth  a  man  to  fhamc,  itneuer  "^^^'*'"^l 
 giucth  himoccafionto  bee  afhamed,  as  hauing  hopedfor  that  i^uiuji.inVfki. 
 whereofinthecndheisdcceiucd.  ^  Hets  afhAmed,  faith  Aulhnc,  J'' ?""■'■  ?»' 
 ibdt  fuileth  of  his  hope.  Who  U  yiH  tofhame  but  he  that  faith ^  /  haut  fhUr  (fti  ■  f»M 
 mt  fourtdthat  that  1  hopedfor  ?  "  They  that  hope,  faitli  Theodoret,  t'm'Ton.iZn. 
 Mnd  are  decerned  of  their  hope  ,  doe  blufh  and  are  afhamed  thereof.  ^Theodcm 
 Therefore  faith  Saiat  /4ns}i»e,  '  fVe  are  certatne  of  our  hope :  for  onr  j^l^S'V„ 
 hope  is  not  vncertaine^  thatwe  fljou/d  donbt  thereof.  Yea,  fo  arc  we  vfx:.'\t.  dri 
 certainc  thereof,  as  that  S^'WiiPatd  faith,  ^  Jf'ereiojcevnder  the^l^^f^^J^ll,,!^ 
 hope  of  the  gloY J  of  God  ^  as  being  no  Icflc  affurcd  thereof,  then  jf  rp#jw-v.'r*,a.»i» 
 we  were  already  ni  pofTc/Tion  of  it,  as' before  I  Qicwcdjthac  Cbrj.  kRomVr"  * 
 /«f?*Wtf  expoundcth  that  placcfarrc  othcrwifc  then  hereMafler  ^stn.xs.tx 
 
375  Of  the  CertdintjofSduntion, 
 
 wHcb.j.rf.        Bipjo^  doth.    Which  "^confidence  and  reiojctng  ofhspe,  growc:h 
 ncap.ioJi.      from  that  which  the  holy  Ghoft  icrmcth  ''■^^^<^'>d'<t»  '»'^7itt(  jftiU  af. 
 JHrartcc  ofpjth,  whereby  fetring  afide  the  refpcc^  of  our  nwiic 
 •Rom  fig.       impcachmcnrs  of  our  felurs,  wee  beleeiic  with  Abraham  "vh* 
 derhope,  efitnagaiKfi  hape,  re(Hng  vpon  his  protnilewho  hath  ta- 
 f  i.Pet.i.iy.      ken  vpon  himro  be  ?  the  poepheardandBifhopofour  foules^  and'l«' 
 1  £phef  j  »o.    ^(;[g  to  doe  exceeding  abundantly  ahoue  all  that  xve  asi^  orthiake^  ac- 
 cording to  the  power  that  vporketh  in  vs.  Whereby  as  he  hath  already 
 r  C.I  I  wrought  in  vs  che!ike  great  workeas  >■  he  (vronghtm  Chrjfi,  rvhen 
 
 f  Cao.j.j.  he  raifed  htm  from  the  dead,  in  chat  he  hash  ^ratfedvs  vpy  bei^ig  dead 
 
 *  Pbil.i.tf.         ^^  (refpaJJ'es  andjinnes^  vnto  the  life  of  God,  fo  we  re  !^  ^  perjx»aded, 
 that  hautncf  hgun  thi^  good  xvorl^e  in  Vs,  he  ml/ per  forme  it  good  Vntill 
 »  Bernxrd.  in       the  day  ffflejfu  Chrtfl,   "^  Neither  is  it  for  any  man  to  aske,  faith  B  'r- 
 Cant  fer.6i.Non    p^j.  J  ^  ^P^^  xvhat  werttT  xvc  hope  for  thu-^ood,  feeing  x^e  heare  hy  the 
 ftZZqu^tts      Prophet  f "  Not  for  four  fakes, but  for  mme  o^nejake  mil  I  doe  ity  fa/tb 
 mi'ittfpercmus  ffyg [^^rd.  Now  Miftrr  ^//2>*7/)  admitting  after  his  fafliion,  anvn- 
 cTmilVL'^ud  ccrcainc  Certainty  of  hope,  dcniandeth  ,  JVhat  is  this  to  the  Cer^ 
 fraphitxm.Nm    f^ifjfy  of  faith  ,  which  the  Protefiants  will  hme  euery  man  to  been" 
 "iircch.itf.  33.  dued mth,  at  hufirft entrance  tnto  the fermce  ofboU  ?  W net c  agatne 
 we  fee  how  pretilyM.iftcr-ff//^'?pc3n  bufiehimfdfc  with  a  fciher: 
 Thefe  termcs  of firfi entrance  into  the  feruiceof  God,  are  but  the 
 playing  of  his  brainc;  hee  would  faine  fecme  tofay  fomething 
 thereby,  when  indeed  he  faith  nothing;  For  not  oncly  at  firif  en. 
 trance ,  bnt  in  the  whole  continuance  of  the  fcruicc  of  God ,  hee 
 Icauerh  a  man'as  a  fhip  in  a  {tormc,  and  hanging  betwixt  hcaucn 
 andhcl',  howfoeuer  not  doubting,  but  that  God  for  hi;  part  hol- 
 dethhimfafttodrawhnntobeaueu,  yet  (till  affrighted  lefthim- 
 fclfe  fKoul J  loofc  his  hold,and  fall  into  hell,nay  not  knowing  whe- 
 ther he  haucany  holdof  God,  orGod  othim,  bccaufe  hee  can- 
 not certainly  knowwhecherhe  haucany  hope,  or  chatitic,  or  re- 
 pentance, or  praicr,  which  being  feitcd  in  the  daike  corners  of  the 
 w.Il,  cannotothctwifc  then  probably  be  difcerncd.  Bucastou- 
 c):i\no\i\-^q\ic{^\oo,what  is  Certainty  of  hope  to  Certainty  of  faith  f 
 I  anf>Arerc  him,that  being  tru'y  vnderftood,  ic  maketh  rauch  to  the 
 prouing  of  it.   For  hope  goeth  not  beyond  fiith,  becaufc  as  I  haiic 
 faiJ,  hope  is  but  thrpa'ient  waiting  for  that,  wh4ch  faith  bclcc- 
 Actii  wc  (haUhaue.  What  fiithdoch  not  aflurcvs  we  (hall  haue, 
 
 wc 
 
of  the  Certaintie  ofSduAtion,  377 
 
 wccannot  by  hope  cxpci^and  lookcfor.  There  can  therefore  be 
 noCcrtainiieofhope.  bur  itmuftprc^uppofr  a  Or  tannic  off:  iih 
 afiunngvsofobrainiro  what  vvenii  ftijopc  for.  Butfjiih  MiifJ^p 
 Btfhop^  baint  Paul  tnf:»iiatet^,  that  ooalj  men  partakers  of  the  h  dte 
 Ghoji,  and  hiiutrtg  tajied  the  good  word  of  God^  and  the  powers  of  the 
 Werldtocome,  yet  after  all  this  h.mcfulleHawaffrcmCod.  ^iiclan- 
 fwerhim,  liiathclaith  more  of  thcrn  ihenSaiiu  /**»«/ diJ,  for  lie 
 callcfluhcin  noi  godly  men  ^x[]oi\^^^^  ha[i!yfbr  the  time  they  fccnKcl 
 tobcib.  Mcnmay  bcparr.iker$otthcteniporaricgift$ofchc  hohe 
 Ghoft.and  may  laftcf  the  good  word  of  Godjand  ofthc  powcri 
 oftbc  wcrIdtocomc,as/W4/c{jd  while  he  wasyctun  Apoftlr,  of 
 whom  notwith(hiiu*ing!n  the  middeftof  ihcfc  pifts  our  Sauicur 
 U\i\\ji[\%i''  hexvasadtHell.TUc  likeis  tobcCiid  of  them  who  fh  til  ^  S'J,  "''**■' 
 i3yAtthiiday,^LordbaMcrjotrveprophefifdtnthy»4mejandtnthr 
 name  cafi  out  diuels ,  and  dene  many  mtracles^  w\\o  yet  \t\  the  me.inc 
 while,  as  our  Sauiour  fignifieih,  haue  bene  tvorkers  of  iniejmtie. 
 And  whatlcirecanwcfayof^^/^^w.whointhclpificfaw  f  )miich 
 concerningthe  ftate  and  hopcof  the  people  of  God, as  made  fiim 
 enamoured  thereon,  and  to  cry  out,  *  Letmyfoule  die  the  death  of  *^^^^^^'^^ 
 therighieoHS^  atid let r^.y lafi end,  belil^evnto hir,hhefteih no intau  ^ 
 ttetn  lacob,  neithtr  doth  he  fee  any  tranfgreffitn  w  Ifraetl;  <■  hove  godly  c  Cap.14. 5. 
 Are  thy  tents,  O  lacob^andthy  habitations y  O  ffrael- who  notwnh- 
 ftanding  bewrayed  himfeife  ro  hauc  a  wicked  heart,  bewitched 
 withcouetcufncnir.vvilhng  for  mony  to  hauc  curfcd  the  people 
 whom  the  Lord  dirrflcd  himtobicflc.  Men  may  haue  great  gifts, 
 and  much  r«ruclatiQn  and  knowledge  of  the  way  of  truth,arid  be 
 touched  farre  with  the  conccipcof  that  they  know,  who  yet  a^c 
 voidc  of  true  faith  and  regeneration  ofthc  heart,  and  therefore  in 
 the  cndhccMic"^  they  haue  no  roote  ,  doc  certaincly  fall  anjfltde  dMaMj.ji. 
 away.  Wnofe  falijbecaufc  they  ncucrtruely  ftood,  though  ch.cy 
 feemcdfo  todoc,  is  not  to  impeach  or  weaken  the  alfurancc  of 
 them  CO  whom  God  hathgiuen  by  tiue  faitlito  (land  indeedc. 
 Asforihat  which  Maifter  ^//2»<?^  faith  of  fuch,  thittheyhatterecet- 
 MtdfatthyaMdgreatfaHourSofthefpirtt&c,  it  is  but  his  ownccom- 
 me(U3ric,anu  wee  accofd;ng!y  regard  It.  Hcc  affirmcth  of  their 
 taith,  that  which  the  Apofilcafrirmcth  not,  and  though  they  rc- 
 cciucd  lomcfauQUts  ofthc  fpiiic,  yet  they  ncuer  tound  thcfauour 
 
 to 
 
eEphef.i.i4< 
 fCap.4.jo.] 
 gRom.il.i^. 
 
 378  Of  the  Certatntj  ofSaluMton, 
 
 torccciue  him  as  *  an  earned  vmo  them  oftheheauenlyinhcri- 
 
 tancCjOr  by  him  to  be  ^fealed  vnto  the  day  of  redempton ,  which  if 
 
 they  hadjthcyfhouldncucr  being  once  fealedhaue  btcne  vrfca- 
 
 Icd  againc,  bccaufc  in  this  rcfpcdl  ^  the  gifts  and  calling  of 
 
 God  are  mthout  repentance ^zrid  ncuer  fubic<^ 
 
 to  any  change. 
 
 CHAP. 
 
OflujiificMion.  ^  7^ 
 
 C  H  A  I' T  fc  R    4. 
 
 OF   IVSTIFICATION. 
 
 I.     W.  BiSHOP. 
 
 BEcaufe  M.PcTkms  fets  not  darvnervgll the  Cathohket opinion ^  I 
 mil  helpe  htm  out ^  hth  tv/ih  thep'tparation  and  Infitfication  it 
 Jelfcyandth.it  taken  out  of  the  Cou^icellofTient  Where  the  very  wards 
 concsrntng  preparation  Ate  xhefe :  Men  arc  pifpaicd  and  tlilpofcd 
 to  tbii  iulTicc,  when  bcmg  Itirredvp,  &  helped  by  Godi  grace/  '^' 
 they  conceiiiii.g  faith  by  hearing,  are  freely  nioued  towards  God 
 belccu.ngthofe  things  to  bee  true,  wj^jch  God  doth  reueaic  ard 
 promilr,nanKly,thathc  of  hKoracccl^h  iuftifie  a  fmncr  through 
 the  redemption  that  is  in  Chrtft  lefns.  And  when  kiiowledgino 
 ihcmfelucs  to  bee  finncrs,  through  the  fcare  of  Gods  iu  JgcnK  nts, 
 theyturne  themfehiestoconfiJcrtbcmeicic  ot  God  ,  arc  lifted  vp 
 into  hopcjf  riifting  that  God  wi  be  merciful  vnto  triem  for  Chrifts 
 falte.-and  beginning  to  louc  him  as  the  fountainc  of  all  iuftice,  arc 
 thereby  moucd  with  hatred  anddcteftdtionofall  lin$.Final!y,they 
 dtcetmine  to  tecciucbaptilmc,tobcginanew life, andtokcep all 
 Chrifls  comm.^ndcincnts. 
 
 After  this  dtfpofitian^  orprepMration,  foSotveth  iuPification^  and  for 
 thai  euery  thing  ts  bc(i  kfjoxvn  by  the  caufet  of  tt  all  the  caufet  of  Iu(li. 
 ficau.n  are delitieudby  ihe eounceHin  thenext  chapter ^  nhtch  briefly 
 are  ihe'e.^hc  finall  caufc  of  the  luliificaticn  of  a  finncr,is  the  glory 
 of  God, the  glory  of Clirirt,8nd  mans  owne  Iu(}ification;the<.fifici- 
 cntis  God:rhe  meritorious, C/?r//? /<■/«< Palfiont  aheinffrumci  tal 
 is  the  SatramcPt  of  Baptifmciihc  onely  formal]  caufe,  is  inherent 
 iufticc,th'3t  is,Faifh,  Hopc,andCharity,withthe  other  gifts  of  the 
 Holy  Ghoft,powrcd  into  a  mans  foule  at  that  Inf^ant  of  luffificad- 
 on.  Of  the  tufitfication  byfattby  andthefecond  in/ltficatton  (huUbejpo- 
 kenin  their  places. 
 
 So  that  wr  agree  inthu  feint,  that  if*f{ificatiencommeth  of  the  free 
 grace  of  God  through  his  irifiKHmercier  and  the  mertts  of  our  Samcms 
 Pajfion,  and  that  allfmnd^  when  a  man  is  iujlified^  bepardonid  him. 
 
 The  point  of  difference  is  this:  that  the  Proceflants  held, that  Chrftt 
 Pajfitn  and  obediCiKe  imputed  vntovs^  becommeth  oum^hteoufnejfe 
 
 B  b  {for 
 
^8o  Of  Juftificatm. 
 
 (for  the  words  cfiufltce  und  iftftificaiion^thej  (eUome  vfej)4r}cl  mt  a;iy 
 rtght e6»fy,ejje J  which  is  iff  cur  feiHcs.  The  C-MtiOhkcs  affirme,  thiit 
 thole  vcrtucs  powred  into  cur  foulf  s(rpeaking  ofihe  formal  caufc 
 of Iu[lifiGacion)is  our  iuftice^Sc ihat  through  tliat  ^a man  is  luftified 
 in  Gods  fight j&  accepted  to  life  cuerUHing.  AUhogh  as  you  hauc 
 fecnebcfore.we  hold  that  God  of  his  mecrs  mercy  through  the 
 merits  of  C/?^'^/^/«J' our  Sauior,hath  freely  beftovAed  that  iuftice 
 on  vs.  Notff  thatM  Perkins  comesioopjort  inhts  fecondrulS';tvhen  he 
 attrihfiUththe  meritsofchrtfts  [ujferings  to  obedience;  whereas  obe" 
 dtencetf  It  had  ben«v(>tthoH(  chiirine^woftld  haue  r/jer^ted  nothing  at 
 Cods  hands* 
 
 9    Abbot. 
 
 Thedoiljine  ofthe  councell  of  Trent  concerning  preparation 
 
 to  Ififtificafio?7^\s  the  v^cry  hcrcfie  ofthe  Pelagians,  as  may  appcarc 
 
 by  char  that  before  hatii  beene  faid  chercf  in  the  quelUon  o^^Fres 
 
 *Sea.,s.  mllOnt  ofthe/y^^  w/7/of  man  only  Birred  vp  and  helped  by  grace', 
 
 ,.  -  bnocanv  intrinfeca!  or  infufed,but  only  outwardly  aiTlflino  grace, 
 
 cnp\.H.cc^.aiit  wiiich  IS  Ro motc Dut  whac  Pf-Zii^/w/niiniclrcacknowjcdpe'ij  they 
 
 rn^aiCiii  tMititm  Jrriuc  faith, hope,loue,repenrancc,thc  fcatc  Of  God,  the  ^atrcd  of 
 
 %Mc'fim'degeli-\mi\?i^r\d  pu!  pofc  o'  oc  w  Ijfe.whefcby  he  preparctli  and  difpofcth 
 
 f<> :  iibtrim^arbs-  hi,ii{eifc  to rcctiuc  In  his  iuflification  Rnothex  faith, ho^e^chariiiey 
 
 'm.  mciuwin    and  other  gifts  sfthe  holyGhof^^then  to  bcponr^d  mto  ht^foiile.  Whcr- 
 
 kabtin^nftd     ^^  thou"h  thcy  will  not  fecme  i'o  to  do,  vet  in  deed  they  i  un  into 
 
 i-^:,a-!Ui.[epr,c-  theamrmingof  that,  which  irr^/'^^^^jnad'not  denied  &condcm* 
 
 forji:  iicimfliji-  fjgjjj^e  }^3(J  liene  condemned  himfcif /^r^?//^?^  Dei  fecutjdnm  me. 
 
 '..'Juiiijlifift.    rita  nofiva  d^rif  that  thegr^ice  of  God  is  beftoxvecivpon  Vi  according  t<f 
 
 ^^nkarmUhi-  our  merit  %\\'\\'^V\<:\\{Q\iBelUrtiaiy]t'(^n\\  iWdl^faith  iu/itftethbyway 
 
 Jhfic!it.!il>:.ca.i7  of  fffertt, {hdit  futthtn it  mamerdoih  merit f orgiueneffe  o*fft>7Mes,zp\^\y • 
 
 Futsi:Mic.it     jiio  thereto (omefpeeches  of /^«/?/«<?,^'hich  to  that  purpole  were 
 
 fi  t<.;n,  &»&i-i:  HCuet  niCant.ln  fetting downethecaules  of  lufhneation  outofthe 
 
 T'!ZZ^n£'  CouHrelUhe  coma'ittcth  an  sbfurd  eriour.in fay ing  char  the  fir7All 
 
 f,e  quodam  -moio  caufe  ofihe  InJltficatioM  of  a  (inner  ^  is  ma?:s  owne  lufitftcatto^i^  as  i  f  tt 
 
 Xelfeccu!dbethc/J»<?/7f*i«/<rot  itfelfcjVvhcreas  thecouncci  nameth 
 
 in  fleed thereof tf/ey»4///;/£.VVherea5  be  faith, thatthey  agree  w ith 
 
 vsin  tlsis  point,//?4/  tufhfcatton  ccmmeth  of  the  free  grace  of  God , 
 
 throHohhis  inft»n.  mercies ^and  the  merits  ofonr  Sautofirs-Pa/Jiofi^^hc 
 
 doth  but  fophKiicate  and  mocke  his  Reader. For  ifluftificatjon  be 
 
 of 
 
Oflttflifcatton.  38 1 
 
 oUhc free ^raceo^GoA^ihcn  it  is  iiorofworks,  according  to  that 
 ofthe  Apolllc,  *^  Ifit  beofgrace^itismtofxvorkeSyOtherwtjeqrttceis 
 wfl^^r^frBiit  licaftcrwar(Js;prof<flciilydirputet(),that  his^voYkjof    '^"^'*  " 
 freparAtion Axct\\c\'t:vy  cauic  oMurtification.lt  were  odious  to  rc- 
 fufcthc  v\Amzo\i\\Q  free  grace  of  Goi\,  and  thcrrfore  formally  he 
 namcth  it  ;  but  by thcproccfrcofthisdircourfr  it will.nppcaic, 
 that  he  meaneth  nothing  Iclfcihcn'to  make  \xfree,  Thatour  lu- 
 ftification  andrighteournclfe  before  God,  ftandeth  not  in  any 
 invard  vcrtucs  and  graces  powred  into  our  fou'cSjbiit in  the  im- 
 putationolChnrtsobcdience  and  righteoufncdc  made  ours  by 
 fdith.lhallbcprouedvnto  him.God  willingjby  betterargununts 
 thenhcniallbeabletodifprooue.  But  that  we  arc  not  to  expert 
 much ofhim for difproouing,  hcchimfclfehereOiewcrh  vsby  a 
 fjlly  note,  in  which  he  tellcth  vs,  thatAI.Perkfi!  comes  tospjortin 
 hii  fecond  mle^  vphen  he  attyibuteih  the  merits  ofChrtJls  fnffertngs  to 
 0bedtence',xvhereai ohedtence, f^ith lie, jfit  hadbeenmthout  chanty^ 
 Would hAPtsmeritednothim At  Gods  hand.  Wherein  what  doth  hec 
 burgiucchcckctothc  Apnille,  in  thathcfaith  ;  ^  By  the  obedience 
 vf  one  Jhiill  many  be  made  rtghteom  ?  J*ortohim  he  mightlikcwifc  fRom.  5.1^1. 
 /ay,  that  he  comes  too  fliort  in  attributing  to  Chrifts  obedience, 
 that  many  by  it  are  made  rigliteous;  w  hercas  by  his  obedience,if 
 it  had  bcene  without  charitie,  many  could  not  haue  hccne  made 
 righteous.  But  the  mans  fiir^pleignorancc  apneareth  in  this  di- 
 uiding  ofobediencefrom  chatifie,whereasfW//;'  is  the  very  wo- 
 «^tfre>/o^r^;>»f(r,neithcr  is  there  any  true  obedience,  but  whatif- 
 fucti)  therefrom.  And  therefore  M.PerkiMs  \\'t\\v\o\^d,  though 
 Mailer  Bt(h$ps  narrow  eics  beheld  it  not,  that  Chufi  in  his  obedi- 
 ence ^e)»ed  his  exceeding  loue  both  to  hi^  Father  a*jdvs.  But  wee 
 murt  be  content  to  bcarc  with  many  fuch  idle  and  booticnc  notes. 
 
 2.  W.  Bishop. 
 
 Andwhereas  M  VcxV'ms  doth  fay , that  there'mweeraz.e  thefounda- 
 t/M^that  i^,M  he  imerpreteth  it  in  hi^prefice,  we  makeChnfi  a  Pfcti- 
 dochrtJi^)veaHerre,ihai  herein  \vt  do  much  more  magn/fie  Chtifl^  then 
 they  doe  .•  for  they  take  Chrifts  merits  tobefo  m:ane,  thjit  t  hcj  doe  but 
 etun  feme  the  turne  to  deface  fnney  andmakt  wen  worthy  of  thftoyes 
 ofheauen-i  Nay  it  doth  notfc  me  the  tume. but  onely  that  God doih  net 
 
 B  b  2  tm^Mte 
 
5  S  2  of  I  Unification. 
 
 imftittjinm  vnto  vs .  fVe  co>itrarim/e  do  Jo  highly  efletmff  of  our  Saut- 
 ours tneliimahle merits ythat  we  holdthem  vfetableto^^urchiijeat  Godt 
 hjndi^a  farre  tnfcrtir  mftice,  andfuch  mirtts  as  mortallmen  are  capa- 
 ble of  and  to  them  do  oiuefnchfo'-ceaKd  ^alue.  that  t  hey  mchj  a  mun 
 $  if}  he  fore  G  d  md  worthy  ofihef^tyig'Ums  ofhe^iuC'i^afPrn!:  be  prso* 
 ued.  AgAtnejhey  doe  great  iyiturteto  Uod'gO'-dKcjJe^  Wffdoft.e  ^  anoi  ut- 
 fttce  inihen  ''UJ} location  for  they  tsAch  that  inward t'^^ice^  orftuchfi'- 
 C'Utotj,  is  not  »ecr£iirie  to  iHJtifcation  ;  Tea.ihetr Rt»g'leadtY  jL. urhcr 
 f^tth  Tharrhe  milined  cau  by  no  (ins  whatloeucif'.xcepf  iicrre- 
 {\.\{t  to  ScIecue)l()retheirrdiuafion.  Whcretn^^yji ihej m^ke  their 
 righitoHsmAn  Wa^Xos  our  Sautaur  ptakeih jwic  puk  liers  wljitcd  oil 
 the  out  Ij'ic  rvith  an  injpMtcdtt^JIece^bftt  )»tihin  fhll ef  'r.icjHtty  and  dif- 
 oidir.  Then  the  trifedome  of  God  n/tt/t  ei(her  not  dilcoy.er  thu  m^ijje  of 
 iniijMity,  or  hugoodnes  .^btde  st ,er hi^ lufitce ettherwipe it  aivay ^or pU' 
 Kijhtt  :Bi\t  ( fa jr they)hc  fee th  If.  vieijc n  ughjbi.Tcouercrh  if  with 
 the  mantle  of  Chnih  rik'^htcoufnci.  WhjTcan  any  tht..gbe htd  from 
 his  fight  ?  tt  is  wAdneffe  to  thin^e  it.  A^d  why  doth  he  not  for  Chrt^s 
 JA^e  deface  it,  and xvtpe  it  clear.e away,  and  adorne  rvnh  hu grace  that 
 foule  whomheforhis  Sonnet  fake  loueth.andnnkett  ^vorthjt  of  hi^s  Icue 
 andki^gdorKc  f  fVh.it, is  it  becaufe  Chri^  hath  not  dcfertied  tt  ?  Seta 
 /ay,  »ere  to  derogate  from  the  infinite  value  of  hu  merits  Or  is  it  for 
 ^ai-77'  ffj^f  (jffd  cannot  ma^efuch  tufltce  in  a  pure  man,  oi  may  be  \»orthte  of 
 
 his  hue  and  hit  kjngdome^  And  this  rvere  to  denie  Gcd'  power  in /t  mat- 
 ter th^t  cunbideye.a^vrtcoHfeffethatfuch  vertaexpos  tn  our  firfl  fa^ 
 ther.\d^m,tn/lateofinn0cencte»  AndM.Pcskmsfeemrj togranf, 
 Tlutmaninthislifeathislaftgarpemayhaucruchrighfcoulncs. 
 J f  then  ^e  had  no  other  reafon  for  vsjtut ;  hat  our  iujlificatton  doth  more 
 exalt  theporver  andgoodnetofGod,moremagnifie  thevalue  ofChriftt 
 merit Sy  und  bringet  h  greater  digfttty  vnto  men: our  doEirine  were  much 
 bitter  to  be  liked  then  ouraduerjnies,  vcho  cannot  allege  onsevpreffe 
 pntence, either  out  of  holy  Jcrtptures^  or  ancient  Fathers,  teachitjg  the 
 $n9^utatio*t  ofChnJis  right  eoufnefft  Vnto  vs,  to  bee  our  iuftifieaton,  oi 
 jhall  be  fcene  in  the  reafnns  follomng,  and  doe  much  abafe  beth  Chrifh 
 merits  ^andCodt  power  ,Wifdom%andgoodntjfe.  Now  to  their  reafonJ, 
 
 R.    Abbot. 
 
 IC's  rrnly  fjid  hyMi^ci  Per  J(ms^  tliat  the  Church  of  Rome  in 
 scachiiig  luiiificaiion  by  workcs,  doth  raze  the  very  foundation 
 
 of 
 
of  Ittfijicatfon.  5  g  ^ 
 
 oTCliriftUn  faith  ,  and  raokethChr^ft  but  a  counterfeit  and  falfc 
 Chrift.becaufcas  faith  the  Apoftle,"//r/g^rfo«y«<'/f^tf  by  the  /4», 
 then  Cbrtfidied  tnvaine.  Therefore  peremptorily  he  dcnounceth,*^'*""* 
 b  7tf  are  (tboltfhed£rom  Chrt(i\  Je  are  fallen  from  grace  nfjofoc»er  are  b.Cap.  j.4. 
 iptflified  by  the  larvy^et  M.  Btjhop  tc  I'cth  vs,that  thfji  do  therein  much 
 moremagritfie  Chri(t  then  xrt  do.   But  I  anfvvcr  him,  that  they  do 
 tiuly  magnificChrill,  who yccldhimihat honour  tofuy  ortcach 
 nothing  ofhim  but  what  he  hathrcucalcd  and  tnught  ot  himfclfc. 
 Tt^cy  do  not  magnific  Chrift,  who  mca(ureand  dcfcribc  hina  by 
 the  fbolifli  prcfumptions  of  their  owne  fliallow  and^ort  vits. 
 As  for  vs,  \vc  do  not  make  the  effect  of  Chriftsmc'iirsto  fcruc 
 oncly  that  finnc  is  not.ifrpuccdvnto  v$,  as  this  (yccphant  cauil- 
 leth,  but  affirme  the  lame  to  be  fuch,  as  that  for  his  fake,  and 
 '/«  htmGodyieJfeth  vs  mthaU  manner  of  fpirituallblejfi*jqs  tn  hea-  cEpheCf.j. 
 uenly  things^  and  that  ''^tf  /;  made  vnto  vs  of  God  wijdome,  rtf^h- 
 teoufnefje,  fAnUiftcation  and  redemption  ^  iharis,all  mall,   that  he  ^^^°^-^-^'*' 
 that  reteycetb  may  reioice  (pn^\y^  in  the  Lord.    But  of  his  magni- 
 fying Chrirts  meritJjWC  may  rightly  fay  as  Saint  Auflin  vpon  oc- 
 caiion  fa  id  to  the  Donaiifts, "  They  are  the  words  of  men,  extolling 
 theglorte  of  man  vnderthe  nameofChrtJi^to  the  aba[ing  eftheglorie  rt'iuib'i.c'li^ 
 ofChrijlhimfelfe.  Chrifl  forfootfi  h^th  purchafed  for  them  tufttce  ^''^^  !'*"<■  *""*" 
 andmertts  of ffich  force  and  valfte,  at  that  they  make  them  tuft  before^'^^'J^lominlT 
 God,aKdworthyofihek!''igdomeofheahen.    Th<(cate  gallants  that /''^ "."""" ^*'''/^' 
 tbi nkc  fcorn c  to  receiue  the  reward  of  heauen  as  a  poore  man  doth  an  tur'tnfiiu  cimjii. 
 almes,  but  will  needshaue  whereof  tofjy  I  amiuft,  I  haue  iuftly 
 and  worthily  dcfcrued  hcaucn.  Foolifhhypocric,  that  afflrmcth 
 that  ofche  merits  of  Chrift,  which  neither  he  nor  any  of  his  can 
 fliew  to  be  performed  in  himfdfe,  nay  which  his  owne  confciencc 
 controlcth  by  experience  of  himfclfc.The  word  of  God  tcacheth 
 vsnofuchiufticc  or  merit:  they  themfclues  finde  it  not  in  thcm- 
 fclue»;  their  Icfuics  andPricfis,  to  f-iy  nothing  of  the  reft,  which 
 are  the  teachers  hereof,  are  men  in  the  eyes  of  the  world  notori- 
 ous fcrtrtacherie,  for  villanic,  for  cofinage,  for  vncleanc  and  fil- 
 thy life,  andfo  one  by  another  difcouered  to  be;  yea  and  of  their 
 followers  a greitnumb.er  that  prate ofthcir merits,  are  knownc 
 for  extortioners,  wiiorcmongcrs,  drunkards,fwearcr$,  prophanc 
 and  vile  pcrfcnj,  and  yctmuft  weenecdsbclccue  that  they  arc 
 
 Bb  3  en- 
 
^S4  Ofluflificatm. 
 
 endued  with  fuch  iH^tictAyidmertts  i  Nay,  we  ratdcr  belceuc  that 
 theiurt  iudgmcnt  of'God  is  vpon  them,  to  dcliucr  them  vp  to 
 Hnnc,  vrho  thus  wilfully  yeeld  thcmfe'ucs  to  fuch  palpable  illufi- 
 onso(  tKe  man  of Jittne.  But  by  this  meancs  Cl^rt  with  them  af- 
 ter bapufinc  is  noothcrwife  a  Sauiour^butbecaufe  he  gincth  fuch 
 iuf^tccas  u-hcrcby  it  is  in  their  power  by  freervtll  to  fauc  tiiem'. 
 felueSjandby  theirmeiicsto  purchafe  and  defesue  heautn,  Ti;ii 
 i»  itMjirtcr5;(7^2)p,ror  which  wee  mftlydctefl  you,  as  wicked  pcr- 
 ucrtcrs  of  the  Gofpell  of  Chrift ,  and  fubuertcrs  of  true  faith. 
 Thus  in  fceming  to fctvpChrilb  merits,  yen  pull  them  downe, 
 and  fct  vp  your  fclues  in  ftccdc  ofChrili  Bur  the  Gofpcil  tea- 
 chcth  vs  to  acknowledge  Chrift  immediateiy  snd  vvholy  cur  righ- 
 f'Corj.iz.      tcou'nesandfaluation,  ^ inivhom  and  not  in  our  fchtcs,  wee  are 
 made  the  right eoHfnejfs of  God^ihAt'iSy  iuHinthe  lighfofGod,  in 
 that  his  obedience  and  righteoufncflc  performed  and  wrought  in 
 ourna'"ne,and  for  our  behoofc,is  imputed  vn  to  vs»^^/<i;6  in  his 
 gRom.3.25.       ^/W.Butfo,9S  th3tthis/^///<*f/(?«to  whichheentif'eth  vs  by  faith 
 in  him,  confifteth  not  onclyin  thcremififijn  offinncs,  or  in  the 
 not  imputing  thereof,  but  zKom^ dffirojt^g the hdy of  fimej^nd 
 restoring  in  vs  the  image  of  God,  '/»  righteosifned'e  andholweffe  of 
 hCap.<s.^.        truth  J  hehauing  giuen  W\m(z\h'^  te  ptirge  vs  tobeapecnluirpeofle 
 k  Tklj?*!*!  *       '^'■to  himfelfe^  a  n  d  '  /a  ntitks  vmo  himfelfe  a  glorious  Church,  not  ha- 
 iEph;.5.a7.      uinT  fpot  or  vprtikU  or  4m  ftich  thing.  And  all  this  Chrifl  Will  ef- 
 r,:en:.%-remiif    lect  vuto  vs,but  he  Will  do  It  accordittg  to  nis  ownc  wjII,  not  ac- 
 Ub.-t.ca^Ayp   cording  to  Popifh  fiincie.  All  this  is  now  in  fteri,  mn  in  fdio  ejje^ 
 clu*r7nionfpe'iiu  it  Js  bcgun  and  in  doing,buririsnotyecfinifhed  and*  doneritAiall 
 citist,iui.,s,aa,o-  bccfullyperfc(5lcdatthcrtfurjedicnofthe  dead.  In  the  meane 
 
 rtemrrat'.titujem-     ,  i».  1  r    n    •    \  r       f    ■  r  \ 
 
 fer md'dgtntu  time  hc  btingcth  vf?  iiot  toperfcct  righteoulne{lc  m  our  fclucs  nor 
 tpfmdebearMs,  ojucth  vnto  VS  3  fuUinimunitv  from  finnc.that  he  may  take  away 
 Kiitcauj'komniS  from  VS  all  occahon  ot  fcioycmg  HI  our  Iclues,  tharasSamc  ^». 
 r'»Z"Z  tif/  ^'^'^  "Otcth,'"'»?^/7tf/?  MO  manlmng  is  found  tuft  in  the  fight  of  Cod, 
 fiMt.ihumiUMterve  mAj  allwaies oivethankefgimngvnto  hismercie^  andhyhHmtlitie 
 n^^Znlin  ^^J  ^'  healed  from  ftvelhngpide^  and"r/:?4/  xve  may  knorv,  as^ainc 
 Can':.fer.^o.n  BerMardCi\th,atthat  da^^that  notfer  thervorksofrighteoHfnest^hich 
 (ciamtsindit  tU  ^^  ^^^^  doKchut  ofhis  ovpnc  mercie  hee  hath  faued  vs.  Now  there- 
 ptrJu:miii'a.t  forc  wc  doc  tto  wroHg  to  Godsgeodneffe,  wtfdomejufiice^inonriu- 
 fdii^!^!J^^r'  flificmten,  as  Miifter  Bifhep  fondly  chargeih  vs,  bccaufc  we  teach 
 dii  fu.i  (iiMoi  mi  ,  iuftifica- 
 
 fiitS, 
 
Oflupfication,  ^  S  J" 
 
 iudificacioninthcrair.crortasGoclhimfelfcluihtaugljtitvSjin- 
 fcrringfandificatioivsa'iimmcciiatcand  nccclfaric  cffctf^,  but 
 not  con  raining  it  as  an  cflcntiall  part.  Wcc  hold  fandification  lo 
 bcc ftecejfarjf to tuJItlicMton inthisCcniCy  that  the  one  cannot  bcc 
 without  the  other,  and  that  no  man  is  iudificd  by  the  righrcouf- 
 nclFc  of  Chrirtjwho  is  notalfo  fandlificd  by  the  fpirit  of  Chrill ; 
 b^Ki^^cdcnicfancf^ificationtobcncccirarieto  iuftificationinMa- 
 fteri^/y^c|p/ meaning,  astobccany  caufc  or  matter  of  it.  As  for 
 the  place  orZ«//?fy' wretchedly  falfificd  by  him,  the  true  purpole 
 ofitoncly  is  to  Dicvftheworke  of  Gods  grace  to  be  irrcuocablc 
 in  ihcmvpon  whom  hcc  hath fet  the  markc  of  hisclc<5lion,  and 
 hath  iuftiHcd  them  by  faithin  Chrifl,  to  whom  as  Saint  ylttfitue 
 faith,"  etten  thetr  very  (innes  doe  ivorke  for  £ood,!ir\d  thereof  is  made 
 asttwerea  tnaclcand  preferuattue  agatnjt  \\me  ;  lo  that,  a?  Ber.  ii.^,6t„onotu, 
 wWlaith,  P  thoHgh  Dauid  bee  brandedmth  thehlot  of  horrible  ftnty  ''<>!"^'""-"' '» 
 AvdPctcr  bee  drotvnedift  a  depth  of  denying  his  Aiafler,  yet  there  id  an  ,pf^[ 
 none  that  C4n  take  them  oHt  of  thehandofGod,  who  becaufehcc  f,^'^*^*  '"" 
 will  prcfcruc  then] ,  therefore  prcfcmetb  their  faith,  and  conti- v<w«/.cj^V''f"». 
 nucth  in  them  hisfpiritoffmdlification,and  though  byoccafion  J^f..^*^'""' °*^ 
 ihey  fall, yet  they  neuerfofdi, bur  that'5^/lfytf'r/sfrtf'w4/W/^ /»/(&<•«»,  sca..,. 
 and  '  his  hundis  vndsr  to  lift  thent  vp  agatne .  Nowbccaufc  wcc  af-  rpfji'^'fl 
 firme  the  inward  fandifyingofihe  heart  to  be  alwaicsaninfalh- 
 blcconfcquentofiurtification,  there  is  no  place  for  that  obicd:i- 
 on  of  his,  that  vjcmikf  the  nghtcoM  man  ItketofepMlchers^whitei 
 ntthoMttvithanimputedlu/ltce,  but  vptthin  fhll  of  int(jmtie and  dif- 
 order.  The  imputation  of  rightcoufnelfe  both  outwardly  and  in- 
 wardly is  our  iuftification  before  God,  and  by  fan^ification  the 
 iuftified  man  both  outwardly  and  inwardly  bccommcih  other  in 
 qirtlitic  then  he  was  bcfore,fo  that  although  finne  in  part  be  ftill 
 remaining  to  luff  and  rebcll,yet  it  is  brought  into  fubicdion  that 
 it  raignctli  not ,  and  being  checked  and  rcliftcd  that  it  may  not 
 bring  forth  fruit,  a  nian  is  not  by  \t  rc\>mcd  full  of tni(jnttji  anddif- 
 crder.  But  of  this  ful^cient  hath  befnefaid '^before,  by  occafion  fj^*^,^ 
 ofthefamccauillinhisepiftlctoihelCing.  Hcreashcgiucthtur- 
 ihcr  occafion,  (ve  cell  Iiim,thatthdt  remainder  of  fin  in  the  rege- 
 nerate, iscoueredmth  themantleo^theri^hteoMfnefj'eofChrtfl,  and 
 fo^.yf/(/?/w,aswchaucrccnc  before,  cAWcibiC pecc.it urn teclttm,  ^,<,.-..,^,„. 
 
 B  b  A  ^nne<^''""'f-'''^' 
 
386  ofluftificAtion, 
 
 fimec ottered  or  hidden.  But  faith  hcc,  itismadncfltto  thinkc  that 
 any  thing  can  bcc  hid  froiTJ  the  fight  of  Gfxi.  Wcc  anfu-ct  him, 
 that  God  feeth  it  well  enough  with  the  ete  of  his  knowledge,  but  by 
 ■  ^ugufl,h  vc  reafon  of  that  co\iai\}\t^^mlmtfeett  with  the  ete  of  his  tudgement : 
 terfTecuqmre}  ^^  fceth  it  with a</*/rtfr»/«^,  buifcethitnot  with  a  reuenging  eje^ 
 vt  mA  vi-ieren.  eueu  35  if  IS  faicJ,  "  Hcfsethno  imqmtji  in  Jaceh  nor  hholdcth  rra»f- 
 Ti'f!dc'>t7et  grefjisnhlfrael.  But  hecdemandcth,  H'%j  doth  hee  not  deface  it 
 cafxnift}Uaire  andmpe  it  awayyandadome  the  foulc  with  grace  t  c^c.  Hce  harh  his 
 ^vf"/  , ,.  anfvvcr  before  :  I  will  hecrc  quit  himonclv  with  Saint  Atijiwes 
 y  ^ng.d?  »at.  &  words  J  God  is  in  hand  to  heale  all,  hut  hee  doth  it  at  his  ot»ne  dtfcreti' 
 gMT.caf>2-;.Hoc  Q„  andreceinethnot  oftheftckem/nnan  order  for  his  cure.  Acainc 
 
 agit  De/is  vt  fa-  y  i      n    i  i  ii  i  i       ^    i        i 
 
 net  omnia,(.da-   |ic  Askcth^ffathnot  Chrifi deferred itfWc  tell  him,yes-,Cnr!n  hath 
 ^!dTn!mfl!^2'  defer  ucd  it,  and  for  his  nicrits  fake  ii  fliail  be  done,  but  we  miift 
 •iccifit  ab  xgro.o.  expe(5t  thc  tlmc  that  God  haih  appointed  for  the  doing  of  it. 
 Chrift  hath  dcfcrued  for  vs  to  bee  wholly  freed  from  mortality, 
 corruption,  and  death,  as  before  was  fid,  but  mortalitie,  cor- 
 ruption and  death  yet  continue  ftill.When  mortality ,corruption 
 and  death  fliall  bee  abolifhcd,  then  fhallfinncalfo  wholly  and  for 
 cuerbetaken  awav.  Laflofall  hecdcmandcth,  Istt  becaufeGod 
 cannot  make  fuchinfttce  in  a  fure  man  ?  I  anfwerhim  outof  7Vr?«/- 
 ^  rertuUdiiirf.  U^tn^  *  If neemll fo abrH^th tn our prefum^tions concetue opinion,  v»ee 
 fb'upZ»prT  ^^y  f^^"'  ^^"ff  "^^  ¥  of  God,  04  if  he  had  done  it ,  becaufe  he  couMdoe 
 fmr'or.iLn^  no.  if.   Hee  could  hme  made  mm  mth  wings  toflie,  but  yet  hee  hath  not 
 t^mlrquTni'  done  tt.  Toufhoft/d  proofte  plainely  ottt  oft  he  Scrtptures  that  he  would 
 it  Deo  co»fingere  ^g  ^gg^  j^s  foF  w  orthine(fc,it  is  but  a  matter  cf  conceit  and  fancic. 
 ^[llT^wJflcere  No  cfeaturc  can  contend  vpon  worth  with  thc  Creator.    If  A- 
 '^otuin'.vo'tttt  ^^OTX  worth  were  fucb  as  hee  fpeakcth of,  hehadbcene  worthie 
 Sww'^'UL-  to  bee  prcfcrued,  and  hee  may  as  faucilic  difpute  with  God,  that 
 aim  tniimxiffe ;  |-jg  ^j  j  \^\^^  wTong  in  fuffciing  him  to  fall.  As  for  that  which  lice 
 fonJJn.m&   allcdgeth  as  out  of  Madcr  Perkint,  that  man  in  this  life  at  his  Ufi 
 ficj,&c.Probare  ff^l'pgfjg^ylj^f^^r^ffjf.jgfjfggffnjfjrg  it  is  a  deuicc  ofhisownc,  nei- 
 
 smptum.  therdothMalter/'tfy^m/layany  thingrnatlhould  yccld  him  a- 
 nicruchcon(lru<9lion.  Forconciufion,  hcctelleih  vs,  that  their 
 do^rine  is  better  to  bee  liked  then  ours,  if  for  no  other  reafon^  yet 
 for  that  tt  doth  more  exalt  the porver  and goodnejfe  of  God,  more 
 mairnifie  the  value  of  Chrtfls  merits ,  and  bringeth  greater  digni- 
 tie  vnto  men.  Where  the  vaineman  fecth  not,  that  by  thc  one 
 part  of  his  f^KCch  hcc  croflcththc  other.   Thc  thing  whereto 
 
 thc 
 
"Right  coafnejfe  he  fore  Qodii  imputed,  not  inherent,       \  '^  7 
 
 the  true  ijodrincut  the  Gorpclltcndcth,  is  ir.ciiely  the  honor  and 
 gloric  otGud,  but  rhciriJodrinc  forfoothkrutthto^r/w^  Agmty 
 vntomiH.   ^\.\K\x\x\MX.\xhringeth  dtgnitte  vnto  mcn^  it  d' cra(itcth 
 from  ilu-  gl(»ric  oKiod,  w  hufc ])gl)C  is  moll  ciccrcly  fccnc  \i\  our 
 daikiicllc,  *  hi^fower  t»ourvi>eak»e[fr,  his  goodnclTc  in  flicwitig 
 iTJcicic'tovsthat  drecuiil,his''  right eoufne(}e\n  thcconftflionof '  '"  *"•'*•*" 
 o\x\ft}ame\  the  worth  otChnlh  merjtsin  the  true  acknowledge-     ^•'"•^•7- 
 mcnt  of  our  vnworthincflV  and  want  of  merits. God  haih  appoin- 
 ted vs  to  be  "^  for  thepraife  cfiheglorie  of  his  grace,  and  therefore  fo  cEyhef  i.«. 
 difpofcth,''  thdt  nefiejhjhallreioicctn  ht<s prejence,:\nd  *  that  he  only  J  i.Cor.i.i?. 
 may  be  extiltedat  thai  day.'  Thciej-ore  ^  when  theittj}  Kinap^a/i  fit  f^;,'^-*^V/Z.:?. 
 vpon  his  thrSie,  vrho  (hallglorie  th*t  he  hath  a  cleane  hearty  or  reioice  Cum  nx  injlm 
 that  hee  is  free  from  finnc  ?  Our  plea  then  rniifl  not  bcc  m^rit  and  '^J!g'Z.lb!u!^ 
 woj  th,  bur  only  «  tofinde  mercymththe  Lord    But  the  thing  that  /■  cajttim  i>aLrt 
 they  fccke  for,as  M.Btfhop  tcHeth  vs,is  the digmty  ofmaf3yM>  in Jecd  Vl'THn.'-i*- 
 it  is.  The y  labour  to  fct  vp  their  ownc  rightcoufncllc  againQ  the 
 rtghteonfne[feofGod.  They  excoll  their  ownc  merit,  iheir  ownc 
 uoith.  The  merit  ofChriO  only  yecldcth  matter  ofgrace  to  their 
 Free  mllto  worke  vpon,  and  (hereby  they  worke  for  thcmfclucs, 
 they  merit  for  thcmfelues,  they  faucthcmfclucs  ;  but  infc^king 
 this  glory  to  themfclucSjthcy  purchafc  their  ownc  Ihame.  What 
 \it  C3ir\  i[\coc  (ox  imputation  of  Chrtfts  rte^hreottfhejjevfttevsto  bee 
 our  lufitficAtionj  will  appearcin  that  that  foUowclh. 
 
 3.  W.  Bishop. 
 
 M,  Perkins  fir(l  reafo»isthis.  That  which  muft  beour  Rightc- 
 oufncfTc before  God,  muftfatisfiethe  iuftice  of  the  Law  which  ^^ 
 faith,Dothere  things  and  thou  flialtliuecbut  there  Is  nothing  that 
 can  fatisfic  that  iuftice  ofthc  law, but  the  rightcoufncire  and  obe- 
 dience ofChriH.  £rgo. 
 
 This reafen i-sftot vortha rufh,  forrvben  hee recjttireththat  our  ift- 
 fltce  muji  fatufe  the  tafiice  of  the  Latv, I  demand  irhA  Laxv  hee  ntea- 
 tteih?  Jf  WoCcsLarv^ of \rhiehthofe  n^ords, Doc th'S,  andfhoii  flulr  ^»\-i- 
 ]hCf  are  fpohjn  ',then  f  anfiverw/th  the  Apo/ile,Thit  you  areeuJCU- 
 atc>1,orabolM'liedfrom  Chrift,  that arciuflificd  inthelaw  :  that 
 is,  he  IS  a  levfandno  Chrtjiian,  thAt  would  hane  Cbn^Mu  lu/lice  an- 
 (tverable  to  Mofcs  Uvf, 
 
388      Righteoufhejfe  before  God  is  imfuted^not  inherent. 
 
 /fM. Perkins  woaU  only  that  men  iuftifiehy  mtifi  bee  able  to  fttlfU 
 ChrtftslaWj  I  then  grants  that  thejfo  6e^  by  the  helfe  of  Gods  grace  ^ 
 whtch  vptllneuer  fails  them,  beforethey  faileof  their  duties.  But  faith 
 M.PcrkinsrThat  iufticcofman  isvnpcrfcd",  andcannotfatisfic 
 thciudicc  which  God  requires  m  his  Uw, and prones  it  out  of  Edy, 
 ^'*>'  ^+  whofatth^  All  our  tightcoufncire  is  as  a  menftruous,  or  defiled 
 
 cloth .  /  attfrver^  that  the  holy  Prophet  fpet^th  thofe  words  in  the  per' 
 fon  of  the  wicked,  and  therefore  are  madly  appliedvmo  the  righteoHi, 
 That  heefpeakjth  of  the  wtcked  of  that  nation  and  of  that  time^  appca- 
 reth plaice ly  by  the  textitfelfe.  For  hee  faith  before.  But  Joe  thou 
 haft  bccneangnc,  for  wee  hauc ofFcnded^and  hauc  beenc  eucr  in-'* 
 C\nv\c.  And  after  iThcTG.  isno  man  thatcalleth  vpon  t^y  name^and 
 ftandech  vp  to  take  hold  by  thcc.  Andalthough  the  words  bee  gem 
 nerall,  andfeemestothevnskjifuU  to  comprehend himfelfe  alfo,  yet 
 that  is  but  the  manner  of  Preachers,  andfpecially  offuch  as  become 
 Interceffors  for  other  Si  who  vfe  to  fpcake  in  the  per  fens  ofthem.j,  for 
 whom  t hey  ff^e  :  for  ifhe  had  reckoned  himfelfe  in  that  number ^  hee 
 had/ied,  when  he  faid.  There  is  none  that  call  vpon  thy  name, 
 Luther  and  xvhen  OS  hee  immediately  calleth  vpon  htm  in  mofl  vehement  fort  for 
 place?  °"  mercie  ;  all  which  thebefl  learned  among  them  marki»g>  confeffe  that 
 this  fentence  cannot  bee  alleged  agatnfl  the  vertue  of  good  worker. 
 Hence  gather^  how  dexteronfly  M.  F crk'ins  handlcth  holy  Scrip, 
 ture,  7 hat  which  the  Prophet  fpake  of  fome  euill  men,  efone  place, 
 and  at  one  timet  that  he  appUeth  vnto  all  good  men  j for  all  times  ^  and 
 allplaces. 
 
 R.  Abrot. 
 
 Thisreafon,  raith^.^//Z'o/>,  isnotwortiiarurti,  butlamfurc 
 that  his  anrwer  is  not  worth  a  rufh,  aswherein  wee  may  fee  the 
 abfurd  blindncflc  ofthefe  men  who  take  vpon  them  to  be  the  on- 
 ly maftcrs  of  the  world.  That,  faith  Ai.Perkjns,  which  mufi  bee 
 our  righteoufn^e  before  God,  mu^  fat  is  fie  the  iujiice  of  the  Law, 
 which  [aith^  Doe  the fe  things  andtbou  (halt  Ime,  inferring  hecrcof, 
 that  bccaufenorighteoulhelTe  of  ours  doth  anfwer  the  iuftice 
 or  fightcoufnelTe  commanded  in  the  Law,  therefore  no  righ- 
 teoufncfleofours,  but  only  the  imputed  righteoufnefle  of  Chnft 
 is  our  iullification  before  God.  For  anfwer  to  this  M,  Btfhcp  dc- 
 
 mandcth 
 
Fighteotifnejje  before  God  is  impute d^not  inherent.      5  gp 
 mandcth  rvh^tUwhe  meaMeth,  whether  Mofes  latvoxChnfislAwt 
 But  vvc  make  to  him  a  counrcr.dcmaund,What  he  meant  th  bj  Mo- 
 fesUw^  aiid  whatby  ChrtfitUw  !  He  fliould  more  plainly  hfluc  de- 
 clared his  cliftin6>ion  W  he  would  haue made  ananfwcr  oFif;bije 
 iiiatth.it  wcconcdueofitis.  cl^a:  by  Mofrs UwhemciLWAh  ti  cce- 
 remonies  ojtheUw,  by  Cnrifti  Uwthemorall  law  oj  the  commAnde' 
 i»fwr.r  commonly  focalicd,  But  hadhoe  'olittic  vndcrrtandinoof 
 the  la'v,  as  to  ihinke  thst  ot  the  ceremonialiliivp\x.  wa^  laid  DoibU 
 and  thoH  PjaIi  hue?  Surely  the  ccrr  monies  of  the  law  wcic  but 
 *(iha;:dvi>rttiKg  agaiiofivs^  becaiifcthey  vvcrcan  acknowlcd'^mentaCoi.i.^. 
 orvncIcanncMe,  atuilinnc^  and  (rcfpaflcagaiml  that  jaw  that  faiih, 
 Dothisa*jdthotifljaUlitte\  andbecaufe  an  acknowled".fmcnt  of 
 finne,  thcKforc  aconu  <5tion  of  guilt  of  death  ir.currcd  thereby, 
 andyctcouldyecldno  remedy  againft  death,  beting  afterwnds 
 hdifamtikd  becaufe  ofiherveaknejfe  and  vnpYofitablenejfe thereof, {'o^^^^''^''^^' 
 farrt  fhould  weebcc  from  fhint;in{^  ih;itof  the  ceremoniall  law  it 
 (\iouU^hciiy(\,  Do  this  a»d  than  fba/tliuf.  Tlie  yonw  n-an  deman- 
 rieth  of  Chiil}, '^fVb.tt^ood  thing  Jhai/fdoth^t  I  may  hjucfiermi/I 
 ///(T.'Now  look  ofwhat  law  our  Sauiornnfwcrcthhim,asAf.^/y^^/)'*  ^"^■'  " 
 hath  atcdbdoTC,'^ If thoHwiIt enter  imolife,kefpe  the  commamde-  dvcrf.17. 
 memSj  ofihefelfe  fame  law  doth  he  anfvvcr  another  to  the  fame 
 qucftion,vpon  recital  of  a  briefe  ofthe  commandt  ments,  ^This  </(7c  Luc.io.iJ?, 
 and  thofiPja't  /iuey  n-imcly  of  the  morall  law,  to  which  it  hath  refe- 
 rence'whcreitis  firftfpoken,  as  appearcihbythat  thatfolloweth^^<"'f  iSf- 
 for  declaration  of  ir.  Of  which  alfo  it  is  rthearfcd  by  ^ -£^f c/!?/W  f;.&/.  ■'*"' 
 the  Prophet,  andisby  the  AportJc  Saint /'W  further  allcdgcd  to 
 flicwr  the  difference  betwixt  ^the  Righte^ufyjeQe  eftheUxv  andthe^^^'^^'^°^- 
 RtghteotifneU'eoffAhh.  Atofes^diih  he,  thm  defcribeththe  Righte- 
 teoftfnfjjeof  the  Latv^  th^t  the  man  ivhtch  doth  ihe'e  thinas  [h^il 
 line  thereby.  'The/aw  ts  not  of  futh:  but  hee  that  doth  thefe  thinn^s^[Gi\.^.x2. 
 (hall  line  in  them.  Of  which  law  hce  faith;  ^  By  the  law  cemmeih 
 thek^ovcltdgeofftnne:  that  it  faith ,  '  Jhou   (halt  not  Itifl^  that  hee^^'^'^y  »\-^ 
 conjenteth  toil  that  tt  is  good,   thzihee  dehghteih  in  it  as  touching  if.n',        '* 
 the  inner  m4n;  that  the  ""  furfitxe thereof ts  ;  Thot4  fjalt  lone  t hj  "^^■•^r-n^-f. 
 netghaonr  as  thy  felfe,  2\\  which  doe  vndeni.ibly  point  out  \x\xo  »^u<>:.ji.d^f^,. 
 vs  the  morall  law,  as  both  "  Saint  AHfliKe:knd''  Saint  Hierome  ^^^'^^^■^*' 
 out  of  the  fame  and  fuch  like  places  haisc  cxnreny  alfirmcd.  .:ia<-y7//j<«f.' 
 
 Of 
 
1 90     Kigkeotifnejfe  before  God  is  mputed^not  inherent. 
 
 P.Gal.j.io,  Ofthcfame  law  therefore  he  Liiij^Somameatareoftheworkesof 
 the  larvarevndertheciirfe^  fortt  isvpritten^  Cftrfedis  enery  one  that 
 coniitinethijot  inallthwgs  that  are  vcrittenm  the  hookeof  the  Uvt>  to 
 do  them.    And  bccaufeno  man  continueth  in  all,hee  concludcth 
 
 q  Vfr.  1  i.&.cap.  hcrcof,  °^  th^tby  the  law  no  man  U  mfltfted  in  the  fight  of  Cod;  that  hy 
 
 ^'^^'  the  xvorkes  of  the  law  noflefh/hail  he  fnfltfied.Now  of  che  fdic\iMnc 
 
 law  dothhcfay  that  which  M.Bt/hop  hat'ocictd  forthe  cutting  of 
 
 r  Cap.5.4.  his  owne  throat/  Te  are  aho}i(hed  from  Chrtft  xvhofoeuer are  mfit^ted 
 by  the  lavp  ^  thereby  tcachiig  vs  to  rcfoJuc,  that  Juftification  by 
 Chrift,andIurtification  bythc  workesofthclaw,  cannot  poffibly 
 concurrein  one.  Now\A/hcreas  the  Apoftlc  forauouching  lufti- 
 fication  only  by  faith  in  Chrirt,takcth  it  for  a  ground,that  no  man 
 fulfiilechtheRightcoufneireoftheIaw,/T/.5,:^c^  that  he  may  be 
 whoiy  thwart  and  croflc  vnto  him,  affij  mcth ,  that  by  the  heipe  of 
 -  Gods  grace  men  are  made  able  to  fulfill  the  law  to  bee  iuftificd 
 thereby.  Againrt  which  afTertion,  to  prooue  that  the  Rigbtcoufl 
 neircofthe  regenerate  and  faitfifull  is  not  fuch  as  that  it  can  an^ 
 fwcrtheiufticeandRighteoiifncircrequired  in  the  law,  M.  Per- 
 kins alledgeth  the  co»  mon  confeffionof  all  enditcd  by  rhe  Pro- 
 
 f«fa/4,(j.  phct  Efay-J  Allourrighteoufueffe  is  a  menflrmw  or  defiled  cloth, 
 Forifthcrighteoufaes  commaunded  by  the  law  beemoft  cxa6l 
 and  perfed^,  and  no  tighteoufncire  is  performed  by  vs  but  what 
 by  our  weakenes andcorruptioo  is  blcmifhed  and  ftained,then  citn. 
 ^orig^t^()ufne{^cofoursfatiffic  the  commandcmenr  of  the  law. 
 "^ut  Ai.BtpJopini'JVcvtxVt.&iTttthe  Profhet  fpeaketh  thefe  v^ords  t» 
 the  perfon  of  the  rrickfdofthat  nation  and  that  \tn»e^andtherefore  that 
 they  are  madly  applied  vnto  the  righteotts.  Where  a  man  would  won- 
 der that  he  lliould  be  fo  mad  as  to  imagine  that  prayer  to  be  vttc- 
 red  in  the  pcrfbn  of  wicked  men,or  that  wicked  menfhould  make 
 mention  of  any  their  Righteoufneflc  vnto  God.  And  as  for  the 
 lime,  it  fitteth  not  the  age  wherein  the  Prophet  bimfclfc  Iiued,'but 
 was  prophetically  written  in  rcfpcdl  of  a  time  long  after  fuccec- 
 ding.  Hecforefawinthe  fpiritthcdefolationof  Icrufalcm,andthc 
 temple,  and  that  whole  land,  and  thereupon  putteth  hinifelfe  into 
 the  perfon  of  the  faithfull ,  and  maketh  himfelfe  as  one  of  them 
 that  fhould  line  at  that  time.  This  is  very  apparent  by  the  Pro- 
 phets words'  rhtne holy  Cttiei liewaft^Sion is  a-atlderneffe^  and  fe- 
 
 t  Verf.  1 9.        ruf^lem  ^  defer  t ;  The  houfe  ofmr  San^ftarte  and  of 0  tit  glory ,  nh  ere 
 
 9Hr 
 
"Rightecttfneffe  hefere  God  is  impute  Jj  not  inherent.       1 9 1 
 
 9Mr  fathers  pratfed  thee,  fs  hi4rnt  vp  ni{h  fire^  and  alt  our  pleajant 
 ttotngiArevc^fted.    This  praicr  then  was  tolcrueforadircd-ion  to 
 the  MithKjlI  tlur  tijcii  llioiiM  bf ,  to  make  their  nionc  v. no  G  jj, 
 an'Uoi  itrcatm.rricat  his  i^j.uK-.   A;i'J  \Try  aii(>v.  !a;-)ic  to  mis 
 prophcticall  praicristlKprjier oftiic  Prophcr/)^^/^/,  lu-df  prc- 
 1  nflvar  chat  rune,  tor  whereas  Ai.RilJjopy  to  proouc  i\).n   tic 
 Pjopl-.ff  f!H<ikrth  in  'he  per(on  o|-  r|i-  nic'cci^,  jKCi-ah  rh  >rc 
 vvorda  "  Lo  thou  l-afibeey7  <inqrte^fjrwe  hate  o^'tfided  a  >rdti.thc  euer 
 been:  tnQ»!ie,t\K  P  oph>  t  Dwiel  ikcvxifc  (a  rji,  *  IVe h  me Rnntd    '^-^•'■•f  j. 
 m.nAh  iue  committedmic^H  ty  <%ii  id'»eM9ickedly\  y  O  Lord  rt'rijt^uf-  y^a-j.' 
 KcjU  beloKir-th  vn:o  the'T.undvnto  vs  open  fl^j^jne  :  *  W,ehjt*enot  o   '^'^'^••°' 
 heiedihevotteofihe  Loidour  God,  to  w.i/(^  t^  htj  trijjes  i^c    A  id 
 V  h.cVeds  h::  :i}ltr^c»  h  tbcy^rhc  r  wordi,*  There  u  no  man  th.Ht  caffeth*^'  *'*'*'^' 
 v-on  thy  n.imj^a»d(t.:nd'thvpt/>trke  ko/dof  thee,  riic  Propl>rtA)4-  '••Dan?.!?. 
 nteliV\  iIaC  iort  (aicli:  hJ^ee  h:it*en,t  made  our  ^ratey  beiorethi  Lord 
 •ur  Go'A    B  'f h  of  riii  m  lay,  JVeeb.4He  cff^:/id?d,  IVe  hnue  fin»ed,  JVe ' 
 haueMot  pr.iiea,  as  llifwiiig  pliinelv  tlijctljcv  lo  (pjkc  oF  other 
 menasthar  the  y  iniplicd  tiiemfcliies  alf).  Nav  faith  Ai  B.-fhop, 
 thit  li  i>Ht  thema/i^erof  Preacher t^  a»d  fpeciafiy  of  fftch  m  become 
 Jntcrcffjours  fo'  o-hsrs,  who  vfe  to  fpe«k^t>t  the  ^erUn$  of  them  for 
 Vihum  ihcjfue.  Wiicre  he  makcth  rlic  ho.y  Propiiers and  fcruants 
 oKjodasvervhvpocr«csroGi  d  as  hce  hlmfeifcis,  as  if  they 
 tc  okevpon  them  to accufc  rhcniCelucstoG^J  when  thcyintcn- 
 (h'l  nochinglclfc.  BLittodriue himoutof-rhishoIcrheProphct 
 7)  « wd"/ 1 aithofhimlc I fc,  t[Mi[x\^\ut\-)XMcv'' heeco»fe(fcdh;-soxvn:  *^^"-*  *•■ 
 Jifjrtci^  ati'i  the /inMes  of  hi/ people,  iwi  why  Hioiild  DantcUhc  Pro- 
 phet bf  iA\d  to  cOi^tclXc h/s  oivnefnnes^  .ind  notthe  Prophet  £ykx, 
 orthofciuf^andfaithfullifiwhofcpcrfonf/^^rpake  ?  Njvborh 
 thcoticandthcotherfpakeoutorthetrueatfcdon  ofthcfaith- 
 fiill  at  all  times,  who  al waics  findc  Jn  thf  mfelues  dc  feds  ai.d  dc- 
 faulrs,  whcrby  they  find  iuft  caufc  in  con^  (Tion  of^.Tncs  to  ioinc 
 thcHifc  hie?  with  other  men,  cuen  as  the  Prophet  F/ii^circw  here 
 doth  -.^ tVoe  14 mee r  lamamttnofpollutedlippes^  and  I dveellin  the  ^U>.6.y 
 mtddefi  of  ^  people  ofpoltuted  hppes.   B  u f  fa  1  r h  A/  'Bifhop .  if  hee  had 
 reckpnedhimfelfe  t»  ihAt  nnmber^he  h/tdliedi»f4yt*tg,  Th.re  u  none 
 thnt  calUth  vpon  thy  nume^  becaufe  he  immedtAtely  calletb  vpon  him^ 
 tm  meji  voJjemem  jott.   As  if  they  in  whofc  name  the  Prophet 
 
 fpeakctb. 
 
^3  9  i    ^ighteoufreffe  before  Cod  ii  mfuted/iot  inherent, 
 
 (pcakcth,  might  not  without  a  He  by  words  of  the  prefcnt  time 
 deplore  the  vniucrfallni^glcdoFcallingvpon  God,  which  haJ 
 bccnc  amongrt  them,  as  D^wnWackiiovvlcdgeth,  and  for  the 
 nioft  pait  continued  (lill,  thougliGodhadftiried  vp  fome  of 
 their  Iians  now  to  nvAc  fupphcation  vnto  him:  or  as  if  chey  that 
 did  pray  might  not  find  in  thcmfciues  that  faintneife  and  wane 
 ofhcartandrpirit,  as  mightcaufe  them  in  this  behaifeto  accufc 
 themfelues  vnto  God.  Wee  cannot  doubt  but  that  there  were 
 many  faithfull  and  godjy  amongft  the  lewcs  m  that  time  of  their 
 cicfplation,  yciin  thofc  faithfull  and  godly  there  was  that  de- 
 fault to  be  found,  as  that  God  faid  of  them,  ^  Tbere  is  none  to 
 tEfa.jMS.       gftide  ber  among  all  the  [owes  thatfhee  hath  brought  forth  ;  iheve 
 is  none  that  takethhsrhj  the  hand  of  all  the  fames  that  P^ee'hatb 
 brofight  vp.  In  a  word,  the  Prophet  in  faying,  There  is  no  man 
 that callethvpon  thee,  mightnote  a  publike  contempt  of  calling 
 -  vpon God.without exception againd himfeUc,as where hefaith, 
 'F.ra.^P-4.         *  jyv;  man  callethfor  ttijlipe,  no  man  contendeth  for  truth ^  and  fuch 
 like,  and  yet  could  not  fay,  Weehaue  fmned,  reee  hane  all  beene 
 as  an  vncleane  thin^,  without  intendment  oi  himfelfe.  Lall  of 
 all ,  hceaUegcth  that  thebefi  teamed  among  vs  (quoting  Lmher 
 ,w.  ,     .      and  Caimn  on  this  place)  dos  confejje  that  this fentence  cannot  bee 
 *rv?<Wn«!^'  aliedged  againft  the  venue  of  good  rvorkes ,   What  Lmher  faith 
 6ef.:k^iujUfi-  ^p^,j^  jj-jg  place,  I  know  not,  not  hauing  the  bookc  at  hand, 
 \VcruiinMx\    hut  s  otherwhere  heedoth  allege  it  againft  the  vertuc  of  good 
 Vor°'i»Rom     workes.  C^/«/«giueth  his  opinion,  that  it  doth  not  fo  properly 
 c.rp.i'^ts -vei    fetuetothatpurpofe,  buthisreafon  isoilclfewaightjthen  that 
 ^Sjfraii?*  itOiouldtakcfrornvsaproofein  the  very  words  fo  cleerc  and 
 eti.UatOcumfer  pregnant  as  this  is.  But  ifLuthenxnd  Caluin  on  our  fide  doe  dc- 
 f.2:j2:iriiie;t,  let  him  take  ^  P^ghttu  and  '  Ferus  of  his  ownc  fide  con- 
 iufti'idvsjhafi-  fcffing  and  acknowledging  that  this  place  doth  make  againft 
 emmy.7jiu7lt'  the  vcrtueof good  woi  kcs,  both  of  them  alleging  it  foranar- 
 ^Hieron.inEft.   gument  again  ft  the  perfed-ion  thereof.    Or  if  they  bedre  no 
 "ijtLfSn'^  fway  with  him ,  let  him  heare  them  whofe  authoritic  hec 
 iujhtu.pM>io      pj-j^y  j^oj.  y^^,^\  difclaim?.   Oti^en  faying  thus,   ^  Who  mil  glo» 
 'mUmTxmHT.'  rie  ionc^rnmv  h>s  Right  e  ch(k  c(fe  ,  feeing  hee  heareth  Godfzytng 
 by  the  Prophet ,  All  jour  RighteoufneQe  is  as  a  cloth  of  a  men- 
 fitHQHi  mmm  :  Hierome  thu? ,  \  Bj  thymercte  me  ^lall  bee  fa. 
 
 Hcd^ 
 
Rhhteoufrjejfe  before  God  is  mpttted^not  mherent,      ]  c? ; 
 ued,  vvhoby  oMrfelnes  art  vncleane^  ayid  ivh^tfoetier  Riahteohf- 
 ne([f  we  feenie  to  hAMe,  it  u  cofnparedt^woa  w€n(lrHotu  cloth.  Sainc 
 ^:4f};ntA\\\i'^\\'.(^^lo^\^c\ii[\\C\^:^c^:M\Cl[\'.'^^^^hutfofHlrhce  ton-      .     »,,. 
 cht,! h that  K<  mt /eat] f^   by  the  Uvo  tt[hall  bee  vncleane.    But  wr^  f m 8.  .v, ,<,»»„ 
 all  M  the  c/othofamcnjlrttoHs  woman,  beeinq  cme  of  anvficleAneV''  ''^'!"'"'"J*' 
 andcorrupt  ma[je  doe  car  fie  m  oar  foreheads  the  btot  of  eur  v<;cUa»  'o:>..pia ::-,»/. 
 ftejje,  which  from  Gt^d  ih.it  feeth  all  things  wee  camot  h,de\,  i^)'i  ^-ZTuu„!''ul"i. 
 bvackno'vtleLl^jngthathlocreoiaining  in  ysfAfl'ich  nu)(l  iKec^es'''f«"''>'^«''» 
 fiaine  wh3tr:ieoci-  proccedcth  fiom  vs.  Buc  Snm  ^Beryiard  h^^!^','/'''^' 
 nioft  (Vcquenr  both  in  oflirming  this  (iainc  oFjII  ciir  Righrcouf- 
 ncllc,  and  in  applying  this  place  to  the  prootc  thereof.  "  fVhat 
 can  ail ottr riyhteoiifieU'e  be.,  hWh  ^hce,   in  the  fight  of  Gcd  ?  jh^ll  it 
 ^bf  M  the  Prophet  ftyth'  be  reputed  M  a  weKllriioiu    (  or  d<fi!edY^"*'-"^'»^*!f- 
 cloth,   And (hall  not enr  iafitce,   if>tbejhit'ily  indgcd,  beeiou»dvn-'^^!'^;!Til' 
 tuft  ay>d  fcA»t  ?  And  in  another  place:  °    Onr-  baje  R-.ghteoHf  ';'"-'""l^"-^ *>y- 
 neffi,  if  it  bee  any,   is  tight  perhaps  ,    but  not  pure,  vnU^ehaply%ZTi:!ll1 
 tfetbthkf  enrf^lues  better  then  our  fathers,  vvhtf  no  leffe  truly  ihtn^'""'"''"''^^'''' 
 hu'.';bfY  fayd,   ylll  cur  ri^^hteoufneije  is  as  a  .defied  cloth.     Ag  tine,  ^uV(ll'"ZiurZ 
 insn.ithei'  place  hcc  (aith  Iikewifc;  p  Ati  our  verie  R/ffhteeuf^^"''''^''''^'^ ''*•''"' 
 ttcfet  beeir-jg  looked  vpo»  by  the  light  of  truth,   are  fouvd  ^s  a  men  ■  Z^^'XtiTu' 
 ftru^Hi    ciiih,    A^iinc  ,  '^  Our  perfc^  and   fecure    retoyctnir  ;>/^'r«*«/'''^«(> 
 ivbea    we  are  af  nude  of. -Hi  our  worses  ,  a^  holy  lob  wtnejfeth    of  oU.mdtwb, 
 himfelfe,   and  With  the  Prophet  F.fiy  doe  h>orve  that  all  mtr  Rioh-  ^J'^-f'J'*'-''-^'- 
 
 r     /r    ■  I  I  r  If  I    r,     I     ,      ,  ^       ftra(fivi.ielt) 
 
 teotsfnejje  ts  to  be  no  othermtje  reputed  but  af  a  defiled  cloth.    Here-  /;:«w'i. «//.:« 
 bv  dicni  \ci'Vf.Bi(hop  now  vnderOand  that  M.  Perhins  y^cAh^'"'^' '^^""l-f-'^ 
 no  othcfWiicbut  dextcroully  in  thehandclingof  this  place,  and  f^^fW.-n/;. 
 th<-»t  that  which  i^i-  prophet  Ef^y  (pake  ,  did  fo  concerne  thef'""'7/"  '"* 
 f.iichfiul  or  that  tivc  and  place  vviiercof  he  ipake,  as  that  they  n^ummus  vera- 
 hiuc  true  application  to  thetaithdiliorall  tinicsand  in  all  places,  ^'^iS^^f^ol' 
 Nccaule  no  leafon  can  b^egiueiT  why  the  faitJihdl  of  one  rimc'"""'/''f'-ch-. 
 mould  rorpcak«-,.biKby  thclamdt  is  enforced  vpon  thcfaichruiir.ltZ'^/J-r 
 <i* :;!( rjm^i,        '•     •  '•  "-■    ■'■  tail  rue  nth 
 
 ,|   .  .  Jifxomncs'.dl>f 
 
 ti'  Ci.ivAii  j  iri^:i,  nHHflrUiiUinueniwitur,  q  iJ.tti-j.'vub.  ^^„/}.  ilui  g'm,ftiir.(^e.?erjia.i(ji!  fnurtz^. 
 rtat.oql cum  venmur  o-i.hu  cpcrf  ncjira,  0"f.£t  min Hfihi  Vioglma  omm ntj'iiti.u  ifjtr.is  noH u.'iu>iijukmpiinium 
 ntirijru.-.t.i  np:t.A-!d a  ej]c  (egnofcuwn, 
 
 4.  VV.  Bi- 
 
1 9  4     Righteoufnejfe  before  God  is  imputed/iot  inherent, 
 4   W. Bishop. 
 
 i.Cor.i.  ^^^  ^*  *"^ a-neni  it  in  the  fifxt,rvhre  he  profter  OKt  of  Saint  Pa u\ 
 
 that  acleareconfctence[t»hicb  is  agreat  f^rt  of  inherent  tufitce^  can 
 nothinn^  hefpe  toour  infitjicatton'-  I  am  priuic  to  nothing  \n  my  le'fe, 
 anr  yet  I  am  not  iuft  ficd  thereby.  Here  is  a  verte  prette  peece  of 
 co^tmige  IVoat^xuhthe  ApofiUftiythathevvasnot  injlffieA  by  hit 
 clece  conjctence^Mothmg  leffeihut  (h^it  alhen^he favv  nothing  in  htm^' 
 felfe  to  hinder  his  Ii4fltfica'.ion^  yet  God  who  huih  (liar per  eye- fight ^ 
 nttg^ht  efpiefonse  int^uitie  in  him.and  therefore  durfi  not  the  yfpofiU 
 affirmehimfe/feiobetufltfed^asifhefhouldfajif  if  tK'ere  bee  ko  other 
 faulttnm  inGods  ffght^  then  ICiMfindby  mine  oxrne  tnfight ^  I  am 
 tHJltfedybecauje  I amgutltie  offtothing\  andfothepUce  preneth  ra-. 
 t  her  the  vncertaine  kj^ovoledge  of  our  luPtfication^as  I  ha  fie  before 
 Pjevced. 
 
 But  M,  Perkins  addeth,  thxt  ive  wnfi  remember  ^  that  tve  ffali 
 come  to  itidgement,  nhererigottr  ofiujitce  ptall  be  {f;etred,  fVe  know 
 itveell^  but  when  there  is  no  condemnation  tcthofe  that  ty  Baptifmc 
 bee  purged  fomOrtginallfinney  aih?  ccnfcjfeihhtrnfelfe  :he  /iiapie 
 ^^2'^''  to  teach  in  our  confems^ab>Ht  On^ina//linne,vvhat  then  needeth  ^nj 
 
 iuflified  man  greatly  feare  the  rigrrcuifentenceofawftludge?  And 
 Saint  P3t}\fa:th  himfe/fc in ,'he pe: fon efthett^ft:  That  hce  had  lui^nc 
 a  good  race  &c.  andrheretorc,  liierewasactcwijcof  iurticcl-j;d 
 vpft)rhim,by  that  iuft  Judge, and  not ontlyro  him,  but  ali  them 
 thatloueChriftscomminj',.  Andconcernirgbeth ,  /tfherent  fufttee 
 and  t  he  ability  of tt  /of u'fil/  the  larp^and  what  law Jh  care  this  one  Jen- 
 
 Hte  that  bclecucth  in  him,  he  hath  not  that  iuGice  which  is  of 
 the  Ia\v,albcit  the  law  be  good,but  he  fliall  fulfill  the  law  ,  not  by 
 iufiice  which  hcc  hath  of  himfelfe,  but  which  is  giucti  of  God,  for 
 charitie  is  toe  fulfilling  of  ti-e  law,  and  from  him  is  tWs  charity 
 powred  intopur  hcarts.not  certainly  by  our  felucs^buc  by  the  holy 
 Ghoft  which  is  giuen  vs. 
 
 R.  Abbot. 
 
 There  '\%  none  fo  ready  to  call  harlot  as  is  the  harlot y  none  fo 
 
 icady 
 
^ighteoufnejfe  before  God  is  impute d^not  inherent.      1 9  ^ 
 
 r«dicroobic(itcorniagc  toanothcraslie  char  v:  chccolincrliim- 
 ftifc.  I  pray  thee,gciuleRcndcr,whcthcrwiltthuj  rather  thinkc 
 tobethccofmcr,  hini  that  faith  that  the  Apolllc,/.iyini;;,/<;w«<?r 
 thereby  tuflifiedy  dothincancashc  laith,  I  am  not  thereby  iujltfled, 
 or  him  that  wjl  make  chccbciccuc  that  the  Apoflicthcrebv  mca- 
 ncth,  I  cannot  tell  whether!  bciuftiricdor  no.  Indeed  cofincis  ^  ^  „ 
 commonly  vfc  colours,  and  labour  tor  crafncandcleanelycon    ^<Jr't\.siori'.ix 
 uciance,  bur^/'^/y^'cpisnoneof  thofc  that  inakcdaintieof  the  ^''t-'^-^'ftpif- 
 inatfcr;  helhckcth  not  in  eucry  mans  fight  to  cut  the  purle:  that  examndiMut 
 which  in euery  manscies  iscxpreflv  denied, he  maketh  no  bones  "-^"''•<''"'*^^^ 
 at  all  tocurnemcoa  matter  ot  queltion  and  doubt.  Tii<*  yiUcc  f^'i^nn  dijinciu 
 hath  becnefuinciently  handled  m  the  former  quc.aicn.  '  Of //:?tf ''f  ;;•''"'/''*' 
 Certaintie  ofSalimtion ;  hccrc  J  will  onely  fee  do  wne  what  Cregorte  f'i^et  op:ran\u. 
 Billiop  of  Rome  concf  iucd'of  this  piacc.  b  Oft  times,  faith  \-'^<^^,\ncfmT^uli' 
 our  very  Righeonf»f{f<;  bemg  brought   to  the  examination  of  the  >''hilmiU  tonfci' 
 RighteoftfneJJeofCodtaVhrfghteoHfiojfe,  and  it  ts  loathjome  tn  the  ZlTdJ^ttX* 
 feueritte  ef  ihe  ludge  ,  whtch  in  the  optKton  of  the  wori^r  fljttieth  "itoqium.-tudi- 
 hrt^ht.  Whereupon  Saint  Paulwhen  hee  faid,  I  ant  guilty  to  my  felfe  fU'diti'i'^nL'  "* 
 in  ncthiKg,  by  and  by  added,  bat  I  am  not  iufitfiedthereby  :  who  forth-  "  ^'"^  &  'if* 
 vrith  injinuating  the  catife  uhy  hee  was  not  iu[iijied,fairhy  Bnt  bee  Tufa»im7ar!r. 
 that  lud^eth  me  u  the  Lord.  "As  tf  hee  fljould  f^y.  Therefore  doe  I  *"l'''^''»<l^'*'r'^ 
 
 I  f  li  I  art  I    ■  ■/  r         I  I  ^tuiicxDjfuhu'i 
 
 dente  my  j  eife  to  bee  iptlUl'-ia  by  my  vemg  guilt  te  of  nothings  bt  cauje  1  Uhc.  tMminn 
 l^ow  my  jelfe  to  bee  more  neerely lifted  by  htm  that  iudgethmte,  q,  ,  '"'[•■'•«> 'in ir 
 ^  BeCfwfe  euen  our  terfcBion  t-s  not  without  faulty  vnlefje  the  fe-  *  iLd.caf.ii. 
 here  ludq^e  doswithmerctcweiohit  in  the  find;  ballance  of  his  exa-  ^'J^"^'^';»<^  '<'- 
 
 A  t  r  ■   I         r     I        r  r  n    >     i  i      utix  tultitue  (m- 
 
 mtnatton,    Agame  iKC  laith  or  the  unie  place  :  ^  Bch^tldirigthe  ttmj'ttiui  tutm 
 finUneffeoftJods  ii^.fltce^  wee  are  iuflly  afraid  of  thofe  very  wotl^es,  fj'''t^','^'^'f„'^" 
 whichwe  thought  we  did  with  firCriiTih,  For  our  Right  eoufneffe  betn^  (j,i.c>:o,f»ruAe. 
 brouoht  to  the  $nternalrule.iftt  find  feu  ere  iudaiment  by  matj  crechei  S.'d'f'"-''""''"' 
 ofwrytngs andturni*!gs  offendeth  agaihjt  themoft  tnward  (or  perfefl)  inie>tutwtt^u/.i 
 Righteoufneffe.  Whence  the  Apofile  Fanlfeetng  himfdfe  10  haue  the  "1^;^/:^!^'^,^ 
 bones  (chat  is, euen  the  ftrenp,th)  of  venues,  and  yet  thefe  bones  of  '""mta'Uft'.'.it 
 biadtdtremble  at  ftrid  examin.tttonjatth,  i ar/) guilty  temy  felfetn  ^lumfinthJinin- 
 nothings  yet  am  I  not  thereby  tufltfied    ^  As  ifhee  fhouldf.yf  rcmem   nnam  rtdv.  *_•.- 
 her  I  haue  done  thi  thtrgs  that  bee  ri^ht^  but  yet  Iprefumenet  of  any  T^'fij^ffJ:] 
 merit  J  becauft  our  life  t-s  brought  to  the  cenfme  of  biw  before  whom  TmH.:.  t;jfft  w* 
 the  very  bones  of  our  jirength  are  troubled.  Thus  by  the  iuJgc  i  r.„»/.  e.-w 
 
 muttxdminvitf  nofira.  ducitur  (ub  ^ut  u-^Jlra  forlitudin^f  &  ojfa  twiar.tur. 
 
 C  c  mcnt 
 
39^  ^fghtemfnejje  before  God  is  imputed,  not  inhe  rent. 
 ment  of  him  ^.vhofe  judgement  Af.5/y^o/>  by  no  meanesmay  rc- 
 fufe.  S.Panl  plainely  dcnicthhimfeUeto  bceiuftified,  bccaufc 
 though  he  knew  nothing  by  himfclFejyet  he  had  to  do  with  him, 
 V  ha  in  his  very  beft  workes,  much  more  in  many  (ecret  finnes, 
 •^  could  find  fufficient  to  condemne  hin).  And  this  js  the  true  mea- 
 ning ofthofe  words,that  howfoeuer  a  man^  ifit  bee fo,  know  no- 
 thing by  himfelGyet  the  Lord  hath  matter  enough  againiicuery 
 
 gPfal.iitj.2. ;  nianjthathemay  be  luffified  in  that  which  he  hath  Uid^,  ^  that  no 
 m^in limngi^jalbe luflifiedmhvs  ftght;  But  yet  the  fame  ApolUevvho 
 here  faith  ofhim(eIr,  I k^oxv »ot ht»g  hj  my felf^namdy  ifi  touching 
 any  vnfaithfulnelfc  in  thcftewardlhipchatGod  had  committed 
 vntohirn,  which  was  the  matter  fpokcnoFi  yet  in  other  rc(pr<!it 
 
 hRom.7. 14.      found  caufe  to  fay  o^\\\mk\ky^ lamcarnall^foldvnder (ime ;  •  Id^ 
 
 i  vccf.ij?.  fiotthegoodvohich  Iivoaldt  hm  the  emHvohich  IwoHidmt  thutdoe  I, 
 
 ^l  fee  another  lave  in  my  members,  rebelling  agatufl  the  Uw  of  my 
 mindy  and  leading  me  captive  to  the  law  of(inne  that  u  in  my  members. 
 O  wretched  man  that  lam,  nho  fhalldelmer  me  from  the  bcay  of  this 
 death  i  So  chatheere  is  a  further  fault  commuted  by  M.Bt/hop^ia 
 that  he  vrgcth  the  words  of  the  Apoftlc  as  fimply  and  generally 
 true,which  were  meant  onely  refpediuely  ,as  if  he  had  abfolutcly 
 faid  that  he  knew  nothing  at  all  againft  hmifelfe,  when  he  mrant 
 it  as  touching  any  default  in  his  feruice  and  charge  that  Chrift 
 had  Jmpofed  vpon  him.  Now  M,  Perkjns  to  takeaway  the  opi- 
 nion of  our  owne  Righteoufncire>  and  to  Hiewthat  wcehaueno 
 other  but  the  RighteoufneircofChrift  to  reft  fafelicvpon,  alle- 
 geth,as(?r^^o»7dotb,  therigourandfeucrity  ofGods  iudgmcnr, 
 whichadmitteth  of  nothing  but  what  is  cxaifland  pcrfcd,  accor- 
 dingtothe  ruleofiulliceprefcribed  vnto  vs.  Where  Af.Bifiop 
 fliewethhimfelfea'/ery  ftupideandfenfelclTeman,  notmooued 
 
 l2.Cor.5.ii.  wnhthcherroftrsfif  the  Lord,  and  the  dread  of  that  Judgement 
 which  the  very  Angels  tremblcat.  fVek^ovpttive/i^-fsathhe.  Yea 
 doe  ?butwhat  is  then  your  refuge  &deten(e  iM^rry,  fefwg  there 
 is  no  tondemnation  to  them  that  by  Baptifme  be  m^gedfrem  Original 
 Jlnne  rf/, fai th  he,  M  Perkins h.mfelfe confejfeth  the  yjfoflle  to ttach, 
 what  thenniedeth  anytujitfted  man  greatly  fearethe  rigor  om  (enience 
 efaiujl  ladge  ?  Wherein  hec notably  abuieth^.P^yi^w  tc  rthe 
 hiding  of  his  owncfhan-.e.  Forneitherthe  Apoftlejior  M  Per" 
 kins  doe  teach,  that  by  Baptifme  wc  are  purged  from  Ortgin«H  ftnne^ 
 
 but 
 
Tx'tghteoiifnejfe  before  God  is  imputed^not  inherent.    5  9  7 
 butoncly  that  in  baptiimeitisrcmiticd  and  pardoned,  (o  ihac 
 ihough  it  continue  ftili  in  v'S,yct  the  faithful!  arc  not  thereby  hol- 
 dcn  guilty  before  God.      So  then  by  forgiiiencfle  of  finnes 
 throUi»h  the  jniputation  of Chrifts  merits  anil  obedience,  it  i$  that 
 thereis  nocon.Umn.it$ontothemthAtareinChr$fl^  it  is  not  for  that 
 there  is  nothing  \:\  them  for  which  othcrwifc  they  might  iuftly 
 be  condemned.   Surely  they  that  righly  know  thcml».iucs,  do 
 know  that  in  thcmCehies  there  is  that  ftill  being,  for  which  God 
 might  iullly  caft  them  avvay,'fhc  fbould  ludgc  the  m  thcmfclucs, 
 but  their  comfort  &  hope  is  t  hat  for  Chrif^s  {akc  it  ir  not  imputed 
 vntothem,  that  ihcyfliallfland before  Gods  iudgcmcntfeafc  i'"'ni  <-fc7io. 
 theveilc  ofhisinnocency  andmoft  pcrfc6^  Righteoufncire,  and  n.4i>gr>ji.fi"J}. 
 in  hioi  Qia!  liaue  eternal  life  adiudgcd  vnto  them.But  'A'itii  -/^^.^'-y/'/.'y^Xi'w/r* 
 /Z>(7pthe  cafcisfarreothcrvvife.    There  is  no  condemnation ^hcazuk^o  rims gimM- 
 thereis  nothing  worthy  of  condemnation,  all  luflice,  all  inno-'"''^j,*/J;,"„^;[  ' 
 ccncie,no  impurity  or  vnclcanne(re,«<?«;<?rff//««tf/(?r»o'^/«  Ad'itn  g'orubi  urfitffe 
 inthtfi<*teofinnocency^:is\\thM^^\ic'ioxc{\>ok(:n  in  the  quef}ion'^^,7^P^'/,^,r«r 
 o( Ori^iia// ftnne.   May  wee  not  marucH  thatan  hypoctitc  fhould/f"  </^  "'f'/'*' 
 thus  fccurel^  flatter  himfclfe,  being  occafioned  tobethinke  him-^^'ar{/!iJ/f/«? 
 felfe  of  thjit  dreadfull  and  fearcfull  day?    fVe  arepurq^ed  from  Ori-  «>  ^^g-"*  I'A^. 
 ginatt ft>ine Xnnh.  he;  vthat  needes then anjtHftified  man  greatly  tol,c'^,t,f^iM»,u- 
 fcAre  the  rtqorotu  fentence  of  a  wft  tftdqe  f  But  farre  othcrwile'«^f '/'/'<  ^''"'» 
 thought  Same  Auftine  when  hee  layd  ,     as  wee  rieard  before, ,„,, <.y,r,ft«,/»- 
 "ff^henthe  tufi  kf^^fhallfit  vpon  hi^s  throne, vcho  (halt  qlone  that  he'""" '"  ^  "*';.. 
 hAth  acleane  heatt,  or  that  hee  ts  free  from  (inne  /  IVhat  hope  then  g.r.ii  ^i-n'^ili- 
 /if  ri(7tfrtf .faith  he,  vnleffe  mercie  bee  exalt edaboue  iudqement  ?  And^'*'"^''''/".^':,. 
 vvhat?  m  the  reft  ofhis  life  hath  the  iuf-fifted  man  nocaufc  ^rtf^r/^^rw^/itw  vei 
 to  (eure  the  rtgoretts  fentence  of  a  luft  iudge  i  no  finnc,  no  ^'^fp^'^c/,^'^'/'"^^^-,,^ 
 forthnrrgyroujfoJtenceofatu/}  indge  to  take  any  hold  of?  V\Cc  rc^Hrant'ir. 
 hauciccnebefore^that  our  belt  workes  will  not  endure  f«'»'efitic9^'^Y'"'^I?,f 
 of  ludgemcnt,  bow  fhall  wee  then  quiile  by  realon  of  our  finncsff.-f  n'T^-.tl 
 S.  -fufttn  faith  veiy  well,  "  fVhofo  Itficth  hecre,  ho^joenerttifllj  hee'^^^'';]  Z\  "''^Z 
 Ime^  tvovnto  him  if  God  enter  into  tftJqmentttiih  him.  Ayi^iiiWvsn-otr.y 
 fwcrablc  hercunro  is  that  which  Gregone  laith,  p  Notthevery  ele[l  'X,^d,,,^/„m 
 hjrrfoener  they  excellin  utfftcCipJMlbe^ible  to  af prone  themfe/nei  tnKo  rrpf^-'^r  r-t. 
 cent  t^thej bee narro^vlj  ftjteatn iudgement.ViVV.  molt  cff'cdtual  to  tb'- , J*^  ' 
 f\\\  po(t  nth  it  1")^  Hterome^^f  f-ijen  the  d4^  of  iud^ement  or  of  death  -I  ■  . 
 
 Pjail comejAllbAndi ftjnll be dtp/f^ed^becaufe therefual no  work^'ef<^ii  i  'IrJuXtT** 
 
 Cc  Z  tvorlbte 
 
39  S     RighteoufneJjeheforeGodismfuted^mtmhereHt. 
 
 vvorthte  of  the  m/iice  &fGod,MeftherPM/la^j/  man  litiin^  kee  ift(iijied 
 
 in  his  fight.    JVhereufon  the  Prophet  faith,  O  Lord,  if  thou  marksfi 
 
 imflfutttef , who  (hall endure  ttfeur/j  heart  and  foule  ofmanfhall  faint 
 
 andfe^rehyreafonofthe  confaence  of  hi^  oivne  fmn^  And  will  Af, 
 
 Bi(hop  notwithltanding  fay,  what  needeth  any  iufiified  man  greatly 
 
 feare  thertg^orousfentence  ofamfl  iudge?  The  bc(iis,  that  he  ]ea- 
 
 iiech  no  man  to  make  vf«  o\.  that  which  he  fayeth,  becaufe  he  will 
 
 fine  nomanlcaue  to  afl'urehiiiiftlfe  that  he  is  iuftjficd.  Yea  to 
 
 make  his  matter  good,  heeallcdgeth  that  Sasnr /'rfw/ faith,  that  ^ff 
 
 had  runne  a  good  race^  (p'c.  and  therefore  tkere  was  a  crovfne  offu^ 
 
 jiice  lajed  vp  for  him  by  that  iuji  tudge^crc .  Of  which  place  we 
 
 would  gbdiy  haiie  knowne  how  he  makcth  apph'cation  to  hij 
 
 purpofe.  The  Apoftlc  makcth  mention  v.fa  crovsne  ofwjiice  layed 
 
 vpfor  him,  and  to  be  rendered  vnto  him'by  a  mfi  tft'-ge,  but  he  doth 
 
 not  fay  that  he  needeth  not  to  feare  the  rigorous [entence  ofaiuft 
 
 indge,  God  is  a  iufl  iftdge  as  well  w  hen  he  ludgeth  by  lawes  of 
 
 mcrcie,  as  whenhe  iudgethby  lawesofcxtremkic*,  as  well  in  the 
 
 '  law  offaith^as'in  the  lacvofirorkj;  but  the  rigorous  fentence  of  ibis 
 
 .oin.j.!7.      iffjiftj^gg  isonely  when  he  iudgeth  by  the  law  ofwgrkfs.  By  the 
 
 laivoffatih  God  forgiueth  and  pardoncth,  he  confidereth  with 
 
 2.Cor.  .12,     f^^Q^j.   gj^j  Uf  there  he  a  willing  mind  it  is  accepted  according  to 
 
 thataman hath ^not according  tothat  thai  he  hath  noty  and  ail  this 
 
 tMar  s.rd.       he  doth  diSainfl  iudge,hecd^\}\t  bylaw  he  dothwbatfoeuer  he  doth. 
 
 11  pfal. 105.4.      3ut  in  the  rigor  ofthe  law  which  is  the  law  of  rvorkes, he  rcmiti^lh 
 
 l^/tl&hbJrik.  nothing  but  rcquircth  all  lo  Uhevttermofl farthing ;  nothing  pica- 
 
 jubfimm.ceroni  ^^^^  j^^j.  \^/hat  IS  cxa(5l,ahd  pcifecfljand  fully  anfwc  table  to  the  rule. 
 
 kS*.  7«-     S.  PauUhQn  cxpedlcd  that  God  as  a  tufl  tudge  would  yeeld  vnto  him 
 
 fium  e'l  qutppe     ,(j/crowne  nor  bv  fhe  law  ofwofhs,buz  by  the  law  of  faith ,  wherein 
 
 'vrtedAntquoi      *  -'  \  1  1  t  ■    j      /r  i  ',       1  ■ 
 
 ddef.d'.bei  au-  Qod  "  cronneth mmcrcy  ana louf»g ktmnejfe,bectiuic  ihi^crown  tsa 
 TUr'a  &  crowneofwfltce^ not ofPaulsewne  tuJlrceAVith  S. Bernard,  hm  oj  the 
 bue/ifuflt:ia  de  iaflfceofGod  Font  is  iuji  with  Godto  pay  I  hat  he  owethj  andheoweth 
 ^'*^Jf  f'""''  ;;^^'  that  which  he  hathpromtfsd.  And  this  is  the  iu(l/ce,  faith  he,  ^'pon 
 Dit.  which  the  Apofileprefumethy  euen  the  promije  of  God.  Now  vcrre 
 
 I'^^'sfrZfit  much  doth  M.B.fhop  midakc,  to  thmke  that  God  rendcreth^;^ 
 f.;,erui  ipJjx  /r-  tbff  tiooroiu fcntencc  of^i  tuft  iudge ,  that  which  as  a  iufjt  ludge  hcc 
 ij,y-f^lfj"r!  rendercth  by  promile  a  cording  to  the  law  of  faith.  In  a  word 
 mn  fiabtt antt'  jf  touchcth  thc  Apo(^Ie  Paul ,  which  Saint  Afiflixe  [ayetU  vn- 
 tcu.'o.tiM.         to  God  :  y  JfthoH  wilt  dsale  as  a  rigcrous  iftdge ,  and  net  <^s  a 
 
 mercffu/l 
 
Righteoiijnejfehefore  God  is  imputcd^not  tnhercm.      \  9  9 
 
 ni^rcifuHFaihery  whopjjllfl/tndinthy^refencei  The  place  of  ^w/?//» 
 by  liim  cited  makcth  nothing  at  al  againll  vs,r.or  helped)  l)ii))  ac 
 all.  Wz  y^  Quid  x.\\<:x  chy  pv  out  Inherent  ififl  tee,  and  \vc  deny  it  not; 
 only  wc  fay , that  ill  this  Jifc  we  arc  farre  from  the  pcrfc(5>ion  of  ic. 
 In  thislifc  wearc  * trAHtllerstott^notd,\vellerstmt*:ot''-oQc^$rsoftt. 
 asSainty^«/?/«fpcakcthinthc  lame  Sermon,  mifcjuorcd  by /I/  ^^'^''^''f/^*, 
 ^//2'*/j,thceightccMtli  for  the  fifteenth.  *  Jthtukeitisdllone^  for  a  i5./'M;.-f.,.,ai 
 manto  [ay,lamwft,(i\th\:\Ci  m  to  fay,  I  amnofmner  ;  and  who  's  ^^^•^^'"■''**'* 
 there  liuing  that  can  fofay  ?  Therefore  adiiifcdly  he  (MtU^tmple-  » tbiJjer.i^. 
 hit  legem,  beftjallfulfiUtheUw^notMdotl,  fulfill.  He  now  fulfjllcth  r^XfiZtmT' 
 it  in  part,  butfliall  pcrfc(flly  fulfill  it  when  charity  (hall  beeper- ■7'.•/''/^^«-«:w 
 
 fed,'  which  UhtbefHlfnmgofthelatv,  ahich  'Pjalll>eew»oman  fo  l'^^""' 
 
 m.j.}.io. 
 
 ioncr  as  hee  Uueth  hsere.  Therefore  in  another  place  hcc  bfingcth  c  ^ug.«p,ji.i9'. 
 inthc  Apoaichimfclfc,  faying, '  Mjwe4kf»efe  f,ilfillethrJr  /^^f^T^ilt" 
 /rfWj  huiyet my  rvill  eommendeth  the  Uvp^  referring  it  to  the  com- '"""'""»"f*/Z  m 
 mandcmcnt,  Thou  ^alt  notlnfi.  This  is  the  flatcofour  Righte-  TtjTmi^'utrb.i 
 oufnelfe  here,  rather  a  dcdreto  fulfill  the  law,  thcnary  pcrfcd-^/'f  >'•  ^  ^'^ 
 attainmentof  our  defirc.  And  thus  Af.Bi^opsuni^ict  to  the  firrt  Iw^S^'/'i 
 trpumcnl  is  indeed  not  worth  a  ruHi.  {"'"'''  ^'i'^  *»• 
 
 5.  W.  Bishop. 
 
 New  to  the  fecond  argument.  Ficc  which  knew  no  finnc,  was  jCor.j. 
 madcfinncfor  vs,  that  we  might  be  made  thcRighfeoufncircof 
 God,  which  is  in  him  :  Hence  M.  Perkins  reafoneth  thus  :  As 
 Chrid  was  made  finnc  for  vs,  fowcarcmadc  the  Righteoufneilc 
 ofGodinhim  :  butCbrift  was  madefinncby  imputation  of  our 
 finncs,  he  being  moft  holy :  Therforc  a  finncr  is  made  righ  tcous, 
 in  thatChridsRighteoufneflc's  imputed  vntohirn.  I  dent*  both 
 propof lions ,  the  former,  becaufe  it  hatha  compartfon  in  the  manner  of 
 cftr  luflification,  with  t  he finnervhichChrtfixvas  made  for  vs  -.for  m 
 the  text  of  the  Apoflle  tioere  is  no  ^gmficatttn  of  a  ftmilttude  that 
 (^hr,fl  was {omade  fmne  as rve are  madeiufi,  That  is  thtn  M.Pcikiiis 
 "Jaineglofje,  wthout any  lilieUhoociin  the  ttxt .  The  other  pro^o futon 
 isalfofalfe,for  Chri/f  wasuot made  (tune  by  imputation.,  for  ftnne in 
 that  pUce  is  taken  ftjnrattuelyf  andftgnifteth  according  to  the  expofi- 
 tion  of  ancient  Fathers,  A\^  hoft  or  Sacrifice  for  finnc :  irhicb  Chri(i 
 WM  truly  made  j  his  bodj  being  facrtficed  oniht  Croffefor  the  dif- 
 
 "^Cc  ^  charge 
 
4o  o      Righucnfnejfe  before  Godu imputed,  not  inherent. 
 
 chargeof^nncandKotbyirKfutatton. 
 
 Hove  thefe  words  of  the  /Ipofile^  IiifticcofGod,  AYetohevrtdef' 
 
 flood,  fee  S.Aiigudine.Ofjeplace  f  mil  cite  for  alhjhcniiiicc  of'.,  od 
 TraEt.i'^  in  fob.  (fatthhe)  through  thcfaith  oi  Chtift  Idus,thatis  by  faith  whcic- 
 jemEftji.  izo.  ^ithvve  belccueinChrift  :  for  as  that  faith  is  called  Chnfts,  noc 
 "loMtmtni'id.  by  uhjch  Chrift  belccucs,fo  that  iurtice  is  called  Gods,not  whcr- 
 r'''''ShtT  byGodisiuftzbothofthcoijfaithandiufticCjbeourSjbutthcrc- 
 ptrt .    II...  ^Qj.^j^j.ygr^fP3fji-,g(jQQ(^5^3j^(jQ[^r,l|s^  bccaufc  through  iheif 
 
 libcrali tic  they  arc  giucn  to  vs.  M^'hich  interpretatton  may  be  con^r- 
 psedoftf  of  that  place  of  S.ChTy(o{\omc>rphkhfAVctkinsciuth  jay- 
 j»g,  ItiscailedGodsIufticCjbccaufcitisnotofvvorkes,  burofhif 
 free  gift.  So  that  tt  is  not  that  nhich  ts  in  God  htmfelfe^bHrfucb  as  he 
 befloweth  vponvs;  andthatiuftjceofitfeife  impure,  and  wanteth  n9 
 leriue  to  vporke  that  for  which  tt  isgiftcn^te  mt^to  r/ta^ea  man  riiihie- 
 otu.  S.  Anfcl  mc  a  right  vertuotu  andlearned  CaihoLi^e  Arch  bifhop 
 of  ours  Piall  be  (tnfweredvphen  the  place  u  quoted. 
 
 R.   Abbot. 
 
 ThewordsoFthcApofllcarcplainc  ;  yet  iJI4.Bi(hop  denicth 
 that  there  isany^gmficationofaprntlttude  that  Chrtfiuai  fo  made 
 fnne  a>i  rveeare  madeinfi.  lM.  Perkjns,  to  approoue  ibat  ihcrf  is 
 i^jtnfdm.in  i.  g^  fimiHtudc,  alleged  the  expofition  of  j4nfdmHi  :  » Hee  xvm made 
 fZ'J^um'vtnas  fi""^  that  We c  might  bee  made  Righte^Mfnejje^  not  our  otfine  but  Gads^ 
 iHjhtix.nonna.  fjfft  trj  oftrfelucs buun  him^^  Oi  hec  woi  made finne,  not  his  ortne  bnt 
 in»,lisfedmil-  "Urs,  noti»  himfelf  but tnvs.  M.  BtfhopAniiVicrciht  that  ^n/e/me 
 lo  ;fic»t  rile  ^ec  /ha/be  Afifrvered  when  i  be  place  u  quoted.  He  was  loth  of  his  labour 
 /SJr'ril'S  to fcarch  for  ii,bcing Ittt  vnquotcd  by  M.Per^nsj3Cc;iu(c  he  faw 
 fe/edrr,>;oh,<.  that  ail  his  v\  Jt  could  Hotdcuilc  what  to  fav  agaiiift  It.  But  when 
 Tid.c^f.'^t.ipfe '  he  will  anfwer,  he  muft  not  anfwer  y^nfelme  only,  but  j^nfitmMo, 
 trgdyuctutm  vt  from  whom  -^«/^/iwtf  borrowed  thatexpofition,as  he  vfcdto  doc 
 "^(i'TfiuD^tfr.  very  much .  ^Het  hen  ^eti  madefinne^  fai  th  Aafttn,  that  wee  might 
 T7  *"'' '''?°^"  be  made  RtghteoMfMejfe  notokr  *WW  bnt  Gods,  nor  in  ourfe/ues  but  m 
 ipft  pecc.  mil  >.on  htm.,  then  04  he  by  the  (imtlitttde  ofpnfniflefh  vtheretn  his  i^Os  Cruci- 
 tcZfffhf-"'"  f^^'^i^f'^  (^'^  feorthjinne,  not  his  ovpnejinne  but  ours,  not  btinpn  him, 
 neb,^ o.njhturn>n  ^M  invs.  [h  whlch  words  we fcc It plalndy affiriUcJ,  which  M, 
 jmibxnitvt^at-  ^^fl,  dcnieth.that thc  Apodlc  in  thofewofdsdid  inrcnd  a  com- 
 cmcifixu^erat  parifoi"*  bctwixt  K^wwui^petng maaeltnne,ana  cur  temg  made  R>gh- 
 ^m^njirmnt.     teo(*fKe(je^  that  as  Chiift  not  being  a  finr.cr,  yet  was  reputed  as  a, 
 
 finncr 
 
Hightmt/hejp  before  God  u  hnfuted^not  inherent.    4  o  I 
 
 finncr  for  our  fakcs,and  for  the  liniic  tli-t  is  in  v's,fo  wc  not  being 
 incur  fclucs I uft and  rightcous,yet  arc  reputed  iuOiind righteous 
 forhis  fake,  and  for  the  RightcournclTc  that  is  in  him.    To  tl.is 
 purporcthccj£policionor///tfr<»wtf  wasalfo  brought  in,  and  tlic 
 place  quoted.  Hcc  omitted  toanhvcr  ro  An[elme,  bccaufc  the 
 place  was  not  quoted  :  but  why  did  he  oucrpallc  the  other  place 
 citcddircdliytothcpoint,  but becaufc he intcndcth  nothing  but 
 trcachcrieandfallhood, andwiifully  lliuttcthhis  cicsag.  tnll  ap- 
 parent truth  I  Thcwords of  Hteromr  are  ascIecreastheSunne: 
 *^  Chrifikeing  offered  for  onr  (innrsj  tool^  the  name  offinue^  that  tvee  c  HitrouJt  i.Ctr. 
 mtghtbemadetbe  Rtghteou[nejfeofGodinhim.,j  not  ours,  nor  in  V'.  ^tSm  »';?"i.!,** 
 VVhcrc  it  is  euident,  that  the  Righteoufneirc  whereby  we  arc  lurti-  Umipcccau  no. 
 fied  before  GodjisnotanyRighceoufncsthatisin  vs,  but  it  is  the  Zi'ef^lTi^^J 
 Righteoufneirc  of  Chrill  imputed  vntovs,  cucn  asourfinne  was «"'''"  ^""* 
 imputed  vnto  him.  Now  then  it  (liould  fecme  that  it  was  not  A^/.  '^/r'^Zbl  '** 
 Perkins  his  vaine  gl^ifc  to  make  this  comparifon,  but  it  was  feme 
 likchhood  thereof  in  the  text,  that  made  all  thcfe  to  concciuc 
 thereof  as  M.  Perkins  did.  As  touching  the  other  propofition, 
 But  Chrt[lvi>Mmade  ftHnebji  tmpuiAtionof  oHr  ^nnes,  hcc  faith  that 
 italfoilsfalfe,  anddcnieth  that  Chrilt  vfos  made  pnne  hj  imputa- 
 Jww.But  how  then, if  not  by  imputation?  Forfooth  by  l>etn^^  made  a 
 facrifice  forfnne.But  how  was  he  made  afacrifice  for  [tnne,  if  not  by 
 hauing/<>/»ff /wafp»rtfiz/«r<?^/>w  .'*  Theancient  writers  well  obfcrucd 
 in  the  dcicriprion  of  thc(acrifices  ofMofes  law,  that  the  facnfce 
 for  (tune  \\'z<i  fomctimes  called  by  the  name  of  fnne.  As  where 
 OHofcs  faith,**  He(ha/l/aji  hts  handvpon  the  head  of  thejtnne, ihu  is,  ^  j^^^^j^   ^ 
 of  the  finne  offering ;  and  he  (hall flay  the  (inne,  that  is,  the  facrifice 
 for  (innc.  Now  becaufe  they  found  the  name  of  (inne  to  bee  thus 
 giucn  to  tht  facrifice  forfmne,  therefore  where  it  is  faid  ofChnft 
 thit  he  w  2^  made  pnne  f«r  vs  J  they  tooke  the  meaning  to  bee  this, 
 that  he  was  ma  lea  facrifice  for  Jinne.  Which  being  admitted,  hel- 
 peth  M.Btfhop  nothing,  becaufe  there  is  yet  qucl^ion  to  be  made, 
 why  the  fucrtftce  for  jinne  {\\o\M  itfelfcbec  called  by  the  name  of 
 finne  ?  Surely  it  could  bee  for  no  other  caufe,  but  becaufe  the 
 finnc  of  the  man  for  whom  it  was  offered,  wasimpured  to  the 
 dumbcbeaft  in  figurcofChrift,  and  it  waste  dieas  ifit  had  com- 
 mitted the  fin.  Therefore  the  man  that  had  finned  was  appointed  ^ 
 *  to  laj  htj  hand  vp»tt  thi  he4Uo{\\is  offering,  as  it  were  tiicrc  ro 
 
 Cc  4  Uy 
 
 fuiM.4. 
 
4c  %     Rigkeotijhefje  before  Godu  Im^uted^mt  inherent, 
 
 niicvd.  -Ji  Liutt.  lay  his  (inncSo  faith  Theedoret/ He  thai  brought  thefacrifice  Uyed 
 ■{<AjLi. Hid ii~  ijifh^ndt  vpan  thfhtad  thereof^  as  toUyvfon  u  his  orvne  xvetkes  for 
 t^P^H7bI:fTpcf''^f3*chhff  offered  the  f^crifice.  Thus  doth  God  himfclfeexprciTc 
 itruf  aw  man-M,  f^g  fTJc aFjing  ot  that  ccrcinofiic :  ^  Aron  (hall  pat  his  hands  vppo» 
 fiuVpeTau^e'^'  the  h?ad  of  the  goat:  md  confers  otter  htntall  the  tmqmties  of  the  ehtl- 
 p,eqmb,ii  ho/it.  drcn of /frael^apid all  their  trefpafJesin  althe/r  fins  puttin?  them  won 
 ♦  Leuit.  i6.i\.  tbebeadGftbegaate  :  jo  the  goat  jhail  heare  vfon  htm  all  tbetrwicjui- 
 fwjf'pe^r  r/*x.  Sith  Chilli  then  was  made  a  facrtfice  for  fmr,e ,  it  foliowc  h 
 gtHeris  kmram  that  the  (innc  ofthcra  for  whom  he  was  (acriuCcdjWaslaycd  vpon 
 imjofun  filer    \^\^Y)  and  imputed  to  him.  Therefore  Oripen  to  apply  that  fipurc 
 
 corpus  (num.  /  ^i      r  i         i/r  r  i        ,  i  ■  i      , 
 
 h  Eia.sj  6.  lailh  ,  that  ^  Chttjt  lajedtbe  hnnes  of  mankind  vpon  hisovone  bodie, 
 1  i.Pct.:.i4.      /  nd  thus  the  Scripture  tcachcth  Vi  :  ^  All  we  Lke  Q'eepe  hafieoonr 
 
 K  Hicron.tnPf.7.  iii;//i  /  /  r 
 
 %-!.jram  &fro.altray,(^c (indthe Lordhaihlajed  Vpon  himthewtquntes  ofvs  all. 
 ceiUm  iMoiis  xia  j  ^  j^    j^  y^^^     ^  (inKcs  in  his  body  vpon  'the  tree.    Thus  Hteron&e 
 
 quas  m  gfM  ibw  J.  /^./-irwvT-  i     n  I 
 
 e/7;<,/?<»w<fr^../«-biingcthinourSjuiour  Chrilt,  l.iying/  Thou  hast  brought  vppon 
 £>T*Si;  '"^  '^^^^  wraihandflorwe  ofth/fune,  which  thigpeafl  topowre  foorih 
 fufcepi.  -Vpon  the  nations,  becaufe  Ihatietaken  vpon  mee  their  fitr.es.  How 
 
 i^S/J/ri^nt'^rcourfinneslaycd  vponCbnft,  bow  did  he  bearc  them,  how 
 fhade'ta.tftat.  hath hc talccu  them  vpoo  him,  butby  hauing  the  fame  imputed' 
 »^^'"£i5£  vntohim?  Therefore  Saint  MfinfaitU:^  Hee  made  our  fmneshis 
 facertt.  '  (if]»es y  that  hee  might  make  his  R/ghteofifneJfe  our  Right eouf>ief]'e^ 
 
 TnGri^cr.L?^.  God made hiwjinne, ihut isjaiih  £lias  Cretenfis,'^ Hefuffercdhtmta 
 «n%ea.Orat.^.      die  oi  a  finncr  becAufe  of  ow  finnc.    But  Chrjifoftome  j:;octh  ycc 
 cor.'h^.'xi.  ^    further,  not  onely  "  he  made  him  fime^that  is,  heefttjferedhtm  to  bee 
 o  ibii.  juftum    condemned  as  afoner,but  alfo  "  he  made  thetufi  a  [inner,  faith  he, 
 "t  fKl'mliTjA- that  he  might  m^he  [inner stu^.  All  which  Ipceches  can  noother- 
 Kntviitou       vvife  be  made  good,  but  by  graunting  the  imputation  ofourfinnes 
 tobclayedvpon  IcfuiChnn:,  cfpccially  the  lart,  which  fccmerh 
 verie  hardely  fpoken ,  but  yet  the  Fathers  doubt  not  thus  to 
 fpeakctoilgnifiethisimptjtatJon,  asfliall  appcare  further  here- 
 after in  the  eleucnth  Station.  Now  as  touching  that  which  he 
 citeth  cut  of5aint //»/?'«<?,to  declare  what  Saint  P<i«/mcaneth  by 
 theiuflice  or  rt^hteeufnejfe  of  God,  there  is  nothing  in  that  ex- 
 pofiticntbatmakcthagainftvs.  For  wcalfo  fay,  that  the  istfi/ce 
 ofGodis  meant ,  not  that  whereby  God  himfclfe  is  iuft  ,  but 
 whereby  hee  iuftificth  vs.  For  Chrift  needed  nor  for  himfelfc 
 lo  be  made  vnder  the  lavp,  Co  to  pcrformc  the  Rightcoufucllc 
 flicrcof  for  his  ownc  luftification  before  God,  being  other- 
 wife 
 
Rigkeoufnejfe  before  aodiiimputed,notwherent.     405 
 wife  fimply  and  abfolutclyiuft  ;  but  what  hcc  did/ hcc  did  it  for 
 our  fakes,  thatwc  thcrby  through  faith  in  him  (hould  be  iuHificd 
 in  Gods  Hght.  And  this  iufficcor  riphrcoufncs  vxr  acknowlcdiic 
 to  bcc  giucn  vntovs  by  Gods  free  liberalitic  and  bountic,(ucnj$ 
 Chnft  himfcifeisgiucn  vntors.and  rhcrcforc arc  wcfaid  thcrin, 
 ^  torectttutheahhndarceofgrAcey  and  of  the  gift  of  right  eonfieffc.  pR"w.j.»7. 
 Whicli  cannot  be  vndcrftood  of  r«^rrf«r/«/?iftf,  bec^iiirc  uc  doc 
 nor  yet  rccciuc  the  abundance  of  that  gift,butonIy'i//?^/irry?/>m>/,'^^''*'**"  5' 
 itbcinj^fuch,  asthati'.  rt/«/?/«^  faith  thereof,  foiongaswcc  hue 
 here,  rhat '  itYUtherconftfieihinforgitteneiof^ns^  thcninperfcBton  r.^u^.dtt  .r. 
 «fverrues.  Which  being  fo,albcitbJs  cxpoikion  contain  rrothing  /Jj't'£'«Il 
 material  ai^aind  vs,  yet  we  hold  the  fame  notfoprcperly  applied /'^"f"" '*'■/'"» 
 to  the  thing  which  he  there  expoundeth.  For  wc  doe  not  thinkr  tZZ}ioJ/l  '- 
 tUittheififfice  or  righteoufnes  of  God  is  fo  cah'ed  only  for  that  it  is  "',<"■"'«  fo^li"  • 
 the  gift  ofGod,  but  bccaufc  thereby  wc  arciuflificd,  thereby  uc  V^Z!^"''*"" 
 arc  iull  and  righteous  va  the  light  of  God.  Which  bcc;tufe  ue  arc 
 not  by  inhcrs'v  iujiice^ai  S.  Atijline  euery  where  confclTcrh,it  fof- 
 loweththat/^^r/g^/«'^A^y>^<?/o/(7*iimuftbevndcrftoodufanother 
 kind  ofrighteoulnelTe,  which  is  that  whercofthc  Apoflle  inftru- 
 (flcth  vs,  whereby  ^the  Lardimpmeth  right eoMfnefjevpithout  workj,  ^°^'^  ^' 
 according  to  the  words  of  D^iW:  ^  BU^cdis  the  manvphofe  vmigh .  'P^al-j».«- 
 teoufnefje  i^forgiuen,  andvchofe  finite  is  couered  Blejjedis  he  to  whom 
 the LordmpHteth no/tfiMe.Thcxforc  the  Grcekc  Scholia!]  expoun- 
 ding/^^n^^/^o«,^««  of  God  zobcihAt  that  isgiften  of  God,  further 
 fliewcth  what  that  gift  is  : "  The  iujitce  or  rtgbteoufnelfe  of  God  is  in-  '^^"'Z'liulli- 
 JitftcatioH  andreleafet  or de liner ance  from  finnes,  from  vfhich  the  /aw  tm  Dn  rjt  lu/f:- 
 ceuUnot  deltuer  z//.  And  fo  Chryfofiome.though  he  (ay  as  MBtfhopfff-^f^;^^^;';^ 
 citcth, that //^y?///C4f/<?«Afe^^r/iftfjthatif,of  Gods  free  giff,yctw:rh-/''ff'»'»'«7'»*'*' 
 all  faith,  thdt'  the  righteoufnes  of  God  ts  fo  calied^^eeattfe  it  i^  nat  o/^rr*"  " 
 wotkeSj  inafmuch  out  is  neceffary  that  there  he  nafpot  found.  Where  ^  <-'>>rj [->/?.»'.  a 
 hcprefuppofeththattherccannotbcfoundanyrightcouffics  of  ,^,//^7«/?',m  ' 
 \vorks,butfuch  as  isfpottcd  and  dcfiled,3nd  therforcimportcth  f"'"'^»''""v^ 
 that  the  right eoft/neje  of  God^wh\ch  mufl  bee  without  fpot,  can  b)r  Zll'flnumcfi 
 no  meancs  be  vnderftood  of  the  rrghteoufneircofVorks. Neither  «"'^*^'^- 
 doth  it  heipe  Af.Bifhop  any  whir,  that  inherent  righteoufnes  is  pure  ri. 
 ofiffe/fey  as  it  is  the  gift  of  God,  becaufe  though  it  bee  pure  of  it 
 fclfcand  in  the  worke  of  God,Yctitis  foiled  in  the  puddles  of  our 
 conuptioHjand  rccciucth  a  bicmifh by  our ctookcd &:  vntoward 
 
 vfjng 
 
 4V 
 
 vkiculum  tnutmt. 
 
.  4P4     RighteoufneJJe  before  Gad  is  imputed^not  inherent, 
 
 vfing  of  it,  and  is  neither  giucn  to  thatcnd,  norisfufficicnt  to 
 yccldvsiuftiHcationinthcfightofGod.  Hitherto  therefore  the 
 argument  ftandcth  good  ;  AsChnl^  was  made  iinne,  fo  vvecarc 
 madcrightcoufncirc.  Chnft  was  made  finnc  by  imputation  of  our 
 finnc.  We  arc  therefore  made  righteous  by  the  imputation  of  his 
 righteoufnclTe. 
 
 ^.  W.  Bishop. 
 
 M. Perkins  third  reafan.  As  by  one  mans  difobcdicncc  many 
 Kam.^.  Yvcremadefinncrs,fo  by  the  obedience  of  one  dial  many  be  made 
 
 righteous.  Markc  here  a  comparifon  between  the  firft  and  fccond 
 Adam.  Hence  I  rcafon  thus  :  As  by  the  difobcdicncc  of  Ad^rru 
 men  were  made  finncrs,  fo  by  the  obedience  of  Chrifl:  are  they 
 made  righteous :  but  men  arc  made  finners  by  imputation  of  ^- 
 dams  finne  vnto  them,  and  not  onely  by  propagation  of  naturall 
 corruption :  Ergo^  by  imputation  of  Chrifts  iufticc  wee  are  made 
 righteous. 
 
 AnCwcrXhecompmr/fsH  I allow^beeauft  it  is  the  AfeftleijCtnddenj 
 thdtmen  are  madefmnenby  impttfattonof^dsmsfafilt',  andfay^that 
 tuery  one  descended  o/Adam  by  natural pr of  agatwn  hath  hU  own  per- 
 fonallimiiHity  flicking  inthem^whieh  is  commonly  catted  OrigtnallfiMy 
 And  An  high  point  ofPelagiamfme  is  it, to  denie  it.  For  albeit  xve  did  not 
 tafie  of  the  forbidden  fruit  inproperperfenyetreceme  we  the  nature  of 
 fnan^pollutedrnth  that  infeEiion  really ^& not  by  imputation.  Andfo  the 
 ^  comparifon ferues  not  at  <i//  M.  Perkins  turn, but  beareth  very  fir  ongly 
 again fl  him, it  betng  thui  framed:  As  by  Adams  difobediencc  many 
 were  made  rinners,cuenro  by  Chrifts  obedience  many  flaalbeiu- 
 ftificd.-Thisis  his  Maior.Nowto  the  A'finor.Butby  Adams  diCobe- 
 diencc  they  were  made  finncrs,  by  drawing  from  him  eucry  one 
 hisowncpropcrinherentiniquityjinlikemanerweare  iufiified 
 by  Cltrift,not  by^mputation  of  his  iuftice,  but  by  our  inherent 
 iufticc,  which  is  powrcd  into  our  foules,  when  wearcinBaptifinc 
 borne  anew  in  hi  m.  See  whatpenurie  of  poor  e  arguments  tbty  haue, 
 t^at  to  make  fame  (hew  offlorCj  arc  forced  to  propound  fuch  as  maks 
 mantfejily  agamjithem, 
 
 R    Abbot. 
 This  argument  Maftci  Btfhop  could  no  way  auoid.but  by  fliew- 
 
 ing 
 
Right  foufkejfe  bejore  Cedis  imputed^not  inherent.     40  f 
 
 ing  himfclfc  cither  impu Jcntly  wilfulJjOrahfurdly  ignorant:  and 
 f'urcly  irhisknowl(  dqc  he  no  better  then  hehccrc  cxpreflcth,  he 
 hathili  bclfo\vcdtholcr/j?/rr/?«(r«ycers  that  he  hath  before  fpo- 
 Jcen  of,  inthelludicolDimnitJC,  and  were  bL(hofcthn\i(circro 
 fchoolc  againc.T  he  cafe  IS  very  clccrCjthat  if  v\  ec  bc/w«rrj  by  the 
 impucation  of  v^i^w/linne,thcn  arc  uealfo  right eetuby  thie im- 
 putation of  ihe  lighteoufnelfe  of  Chrifl,  Therefore  he  denieth 
 thxtrvearemadefnnersbythetmfMtatioMofAdjivnsfinne.   Yea,  but 
 M.  5/y^fiy;,  you  Ihouldtiienhauc  told  Vs  how  itistruc,  that  the  A- 
 podlc  faith, that  *  hy  Adams  difohedtence  rvee  are  made  fmners.  For  a  Rom.  j.i^. 
 howniouldwcbc/?«»tfr/byhisdifobcdiencc,butfor  thathis^/,''*- 
 ^r<^/tf«ftfisimputed  vntovs?5f//^rw/»<?(aith,aiid  he  therein  fairh  . 
 truly,  thatb  Adamt  [tune  Utmfutedto  alibis  f$[leritie^  as  if  all  had  „„f.^^'^  lUtl 
 gommitted  the  fame,    h'ceallegtth  tothai  purpofc  Saint  'Bernard,^''""  ^'^'■^■'''I'- 
 faying,  that '    -idamsfime u our (inne^  andbyihe  iftjl^  thottghfecret,  ^iimJ'rTfofle. 
 iudiement  of  Godyts  imputed  vnto  vs.  Hcc  faith  aeiine  in  another  ''""«'•'*''•'*• 
 place  ,  that     Adams  /tune  ts communtcatea  vnto  Vs  by  imputation-^  nest.'tmptccxii 
 that  //  u  imputed  to  allthat  are  borne  of  Adam,,xud  callcth  it  the  tm-  t'"'^'"!f'^'-    . 
 
 /         ,  1//     J  yr    \l  cWernird  D jrnui, 
 
 putation  of  Aiams  dilobedtence,  U  Adam  then  by  difobediencc  p'^»wi/xt'?E/)/- 
 were  holden  a  (Inner,  and  his  difobedicnce  is  imputed  vnto  vs,as  l'li^"J'^'''^£m 
 if  weourfclucshad  difobeicd,  it  fnuft  needs  follow,  that  by  the 'V'^  0'«  »«i/c»» - 
 imputation  of  the  fame  di(obedience,\vcaifo  siTcf»ner$  as  welas  '^f»[f^"*'^''*<' 
 he.  Therefore  doth  tbcApoftlc  fay,rhat'/«)&rw,that  is, in  Adam,  A^eihrtbuuh. 
 allbaHeJlnned.  ifin  Ad^imalthaue Jinned,  then  in  ^^4wail  are  JJ'f^.'^^f/^'J^: 
 fmers^in  A  am^W  arcguiltic  of  (inne.  To  which  purpofc  Saint  r^'ie-itm.omm. 
 Bir>:ard(M'h,  ^  In  Adam  tveehaue  all  finned,  andinhimvree  haue ''Z'^ZT^uJ. 
 allreceiuedthefentence  of  damnation.  So  Saint  Anfline  alfo  fiitl),  ^"^.tfcunnr. 
 rh.it  8  the  debt  (or  treffaffe)  of  our  fvjl  parents,  dt^bmde  alliheir  \'^lZi^^i,  ^i, 
 po^eritte  after  them   yJdumiUcu  baiethepcrfon  ofalimanknide,  «"=»  oo'f/Jr.i. 
 cither  (landing  to  ftand  for  all,  or  falling  to  fall  for  all,  being  to  persufZ'^&n 
 begctchildrcn  according  to  his  ownc  image,  either  uherern  h^e  'jf'»'^'^"» 
 fliould  continue  if  he  did  conrinue',  or  whereto  hce  Ihouid  fall  if  plZI'omJ'' 
 hedidfall.    Therefore^  ixben  he  fn^rd,tve  all  ifeina  in  hi^  lotnes^  as  YbxK'^l"*' 
 BelUrmine  fMth.fnned  tn  htm  andhy  ^/w.and  his  lin  by  imputation  P:««  «•«  ^rf"»a 
 lieth  vpon  vs  al.BiU  faith  M.B  Ooopeuerj  one  defcendedof  Adam  hy  ''*'  '''Tft 
 nattiralpropag^t  o.h.t!hhuoxvnperjonA!tnt(^HUyltickt»ginhim;iihiih  h Lki.%: frftm, 
 is  commonly  calledOrtginal  firtne  In  which  words  he  fo;i;  what  tou- 
 chcth  the  reputation  ot  hij  fcholci:|]jip,in  that  he  hath  not  learned 
 
 tb 
 
4o6     Rtghteotifnefje  hefora  God  is  implied^  not  inherent. 
 
 to  put  difference  hzx.v^i%x.  perfonall  and  C>?/g/»^/7^/7,  which  writers 
 commonly  dirtinguifhonc  trom  another.  For  perfonaU /tftnei'i  that 
 which  growcth  from  the  pcrfonwhofc  finncins,  and  is  taken  to 
 be  that  which  vvecall<«^«,t///?»«<r;  but  or iginallfnKe^\%  thatjf  which 
 being  a^nafl  and  per fonall  loiViZ  fitft  man,  isderiued  by  propagati- 
 on, and  thereby  bccommcth  naturall  to  all  the  reft.  Thus  CjprU» 
 mcntionctb  them  as  diners,  whenfpeaking  of  the  Patriarches  and 
 « Cyprkn.  chieiu-  Frophcts,and  other  iuftand  holy  men,  he  faith '  tht^  neither rvan- 
 tedorigin^tlnorferfoHallfsnfie.So  Beliarmifte^M  Btfhopy  good  Mai- 
 
 mo  &  lentil 
 
 uxUnic  ficifJfaii  fter,fcucrech  thcm,in  fayingjthat  ^  Original  [inae  is  k9  lejfe  truly  and 
 carttere deh£io.     properly  finMc  the» perfbnalL^tid  that  Adams  fin  tn htm  U  called aEitt- 
 
 k  Bellarm.  vt  fu^  ^  ,,        ,        r        n   /     '■  •       »» ,    •  j         l       r 
 
 fr.t.Origim'e  all andper[onall,  but  tn  vsortgtnali.lt  is  wonder  that  lo  great  a  man 
 ^'■^•"^«'"  »»'"'"  as -/^.^/iZ»<7pfhould  be  ionorant  in  this  point.  Bnt  now  what  will 
 pnepectatum  eft  hc  makeorthis  origtnalljtnne?  M.my  ,iz\ih  hc^rve  receme  the  nature 
 eiHimptrfonaie.  ofma*ipollutedwiththati»feBionreailyl  and  not  by  impmatien.  In- 
 a:e&  perfomie,  deed  wc  rcceiuc  the  nature  or  man  polmed  with  tnfettoMy  but  dotli 
 *lcrtr  "''^"^^  your  learning  feruc  you  no  better,  but  to  make  infeSiion  the  whole 
 matter  o'^originall  fnnefYou  fhould  know,  chat  originall f»»e  con- 
 j,  tcincth^reatumd''  macu'am,  firft  a  guilt o( n6i[ii\[  tranfgrcflion, 
 
 ^'m/j:gm.&  and  confequcntly  a  blot  ofinfe^ioft.?  or  of  this  tnfeBton  or  pollution 
 (iatitpeccatiMb.  of  mature  S.Au^in  m  infinite  pliccs  doth  rightly  obferue,  that  it  is 
 ni  .4uiufl-n{f-  ^fo  afinne^eu  that  it  is  alfo  a  pttntljbment  offnne.  Now  a  ptinifhmt nt 
 traci.u.j,ca.^s-  pfcfuppoteth  ^  fw/p  of  that/7««tf  whereof  It  is  a  puniGiment.  For  "  tt 
 idem  fit  &  poena  tt  no  tufltct^a.^  Aultinc  iaitn,/^<«r  the  punifbrnent  [hoHldpajje  mthout 
 P"ff'-    ,,  ,  ;^tf/f««f.  Seeing  therefore  the  punifhment  of  the  finnc  of  w^^i?zw  is 
 
 n  Idem  C0?it.lult-       .J  °  ^  -r      i      r   n  i  i  •    i    • 
 
 *}».i.bt.Ne»crat  lying  vpon  vs,!t  mult  need]  arily  folio  w,that  there  jslymgvpon  vs 
 iajium  f.ni  cri-   ^n  imputation  ofthc  finnc.And  fo  the  fame  J'.y^»y?/» faith, thai  "fve 
 
 mine  Iranjire  [up-  •  ,  .  .  .  .  i       i       r  t 
 
 f'ic;ura.  are  holden  enwrapped  in  thegmlt  therof^aud  thereby  are  holdenptbie^ 
 
 Vil7p^Toici.  tothepunijhment.  M.  Bi(hop  the  we  hope  wii  learn  heccforth  to  fee 
 mu^eos  rca:uei!is  that  it  arifcch  of  imputations  that  wc  receiuc  the  nature  of  man  pol- 
 To:fxm'ob^ "''  iutcdrcaliywithmre6lion.Butbythismeanc$he  is  now  become 
 mmos  deUneri:    in  3  pitifuli  cafe,  haui ng  no  way  left  to  auoid  the  argument,bijt  that 
 it  ftandeth  firmc  and  iurr,  ihatas  from  Adam  we  are  firft  finners 
 by  imputation,  and  confequently  fiofull  by  corruption,  fo  from 
 Chrid  we  arc  firft  iuftificd  by  imputatio,  &  confequently  renewed 
 to  inherent  luft ice  by  fan6^ification.  In  moment  ot  time  both  ihcfe 
 concurre  together,  but  in  order  of  nature  ihcf:e  isfirftrightcouf- 
 n:wc  by  imputation,  andthcieby  is  way  made  to  inward  regene- 
 ration 
 
RighUoufneffe  before  God  is  imputcd^not  inherent.     407 
 ration.    At  this  argument  they  ate  all  fair.c  to  hoodwinkc  thcm- 
 fclucs,  bccaufethcy  cannot  tmly  dckribc  the  Itate  of  originall 
 /innc  according  to  their  ovvne  grounds,  but  they  giucit  wnv  inc- 
 uitablyto  procccdc  agamlt  tiKin.Thcy  vmII  haue  ir,,is^./?//2?.'.D 
 here  icilcih  vs  out  of  ^  Bellarnme.  that  ilic  At  ofilcs  meaniiiii  1$,    „  ,, 
 that  vvc  arc  m>\de  fmr.ir s  by  tnhertntcorrupttor^  fiutvve  tell  thcni,  cr Ibjub-U.^. 
 and  thcvcan  by  ftomennes  auoidit,  tbacthe  condition  ofbong'^""'* 
 finners  ifj  tnherei^t  corruptiou^hcc^ivAc  it  is  n  punifi-imcnt  of  finnc, 
 murt  prcfuppofcvs  to  be  formerly  (inners  orhcrwiic,  and  tliat  is 
 OIK  ly  by  imputation.  As  therefore  vvc  are  firll  linnets  by  ijnpura- 
 Ijo  from  AUum^io arc  we fi; i\  iuHincd by  impucation  from  Qux\i\^^^''*""-^'pifl-^ 
 rcgcnctdtion  to  inherent  rightcoufncffe  following  of  ihc  imputa- Sy//,',"f,;^f^r 
 tionof  therighteoufncflcol  Chrilr,  cucn  as  inherent  coriiiption''"'*'^^'^'''''"-^- 
 followethcfthe  imputation  of  Mams  finnc,  as  before  wa^  faid.//l'JiyKr'°*. 
 And  hcxco^  S.BerKitrd  fpcakcth  moll  notably  .•  1  fVhy  Pjould  not''"*  1'"  '^;^->'<»? 
 rtghteoufnfjfe  be  of  another  feeing  ^uilt  is  of  another}  It  is  an6thtrthat'f!Zlt%'^r*'tn'* 
 fn^keih  me  a /inner  f  tt  i4  another  that  iujltfieth  from  finne:  the  one  in  f-'y-"'(-'-^np-c- 
 hi'ifeeJe^  the  other  in  h^  bleiiil.   Istherefinnetn  theftede  ofafintier^pcc'^-.gn/^'l'^ 
 and  IS  there  not  riihieouCnefletn  theblottd  of  ChriH?  But  thou  K>,/i'''f'''i-^>»c^niii 
 Jay,  IftberebearghteoHjnejjeofanyones^  rvbat  tis  that  lot  me}  Beit  jti;i.i,nuia,tt,ft 
 fo  :  hm  then  let  the  fault  aljo  be  u  ho(e  it  is,  rvh^t  is  that  to  me  ?  /ha// the  ]'!"V'^Tjf'''l 
 right  eoHfnejje  of  the  righteous  be  vp  o»  himfelfe,  andlh^/l  not  t  he  nic  am  culplcuiiit 
 kedneffe  of  the  wicked  be  vpon  himfelfef  It  is  not  meete  that  the  fonne  'f^'^'"fj^  ""'n- 
 fh^u/dbeare  theimquity  of  the  fatherland  be  dented  t^  be  part^ikfr  of  fuper  rum  ent/& 
 the  riohteoufHcfj'e  of  hu  brother.    Jn  which  words  wc  fee  chat  moll  ""t"''" i'"PH  »^' 
 clearly  he  am.meth, both  theimputation  ol"  Adams  nnncto  con- ^'wfoB//fwf^<^• 
 dcmnatIon,and  thciniru\itionofthcriohtcoufntircof  Chriftac-l'T^*'^'/''.''^'' 
 
 '  •  O  <Jii»   A.tftijA   Iff 
 
 cordingly  to  iullification.  I  will  conclude   this  point  with  the  cr/wfrw^AVM 
 words  of  Chryfoflome : '  Jfa  lew  fhallfayvnt0thee(\^\ii  cafe  he  had  ;;;;•''«• '"Z^-- 
 faid,  if  a  Pitpilt  fliall  fay  vmo  thcc)  Hoiv  is  a//  the  woridfaued  it  be-  t  cij>yroflj»  Fcm. 
 ingo»e/y  Chrifi  that  hath  done  righteonjly,  thcumaifi  anfirer  ^''W,  ja/iL?/vw.'* 
 Howiras  the  whole  world  condemnedy  whentt  tvas  onely  Adam  that^^ysj/ovrfy 
 obeiedmt  ?  The  matter  of  our  condemnation  then  is  in  the  onc,&:  y?o*x,,rw"/ii  «*',) 
 the  ma:tcrofon,-faluation  in  the  other,  corruption  of  nature  being  A'"*-/^'!?'"'/''. 
 confcqucntiv  drawnc  by  generation  from  the  one,  as  a  part  of  our  j^//^  oi',op%'','' 
 condemnation;  and  fantiiificarion  toholineireconfcqiicntly  dcii-  •»'»''«'•  cbrj,i>f 
 ued  oyraitli  and  regeneration  from  tlie  other,  as  a  pare  ot  cur  lal  ^„  ^„  ,„^„. 
 uation.  And  now  he  may  vvcli  ftc  that  our^rguracncs  be  no^poars^n^  m  tfit 
 
 nor 
 
4o8     Righteoufnejfe  before  God  is  imputed^mt  inherent, 
 
 rrermifl^agahj}  our  fe lues ^  as  he  pretendcth,  but  his  aniwersarc 
 fucli  penurious  and  poor  (hifcs,a9 that  now  thry  arc  once  difcoue- 
 rcd,  wc  cxpc<fl  from  hini  no  further  maintaining  of chem. 
 
 7.  W. Bishop. 
 
 Hlifotfrthreafon.  ThePapifts  makeChrifts  obedience  their  fa- 
 tlsfa6tion,  but  facisfa6lion  iscqualito  iuttice,  iherfotc  theymuft 
 ,  _  ,,  make  it  as  well  their  iuftice  as  fatisfaflion. /'<;rf^fMaior^^ff/f^/^ 
 caihj.  '  ''  ^tWzxvnxnQ.Jhaue  read  the  Chafer  ^andfifid  no  fuch  words, further  I 
 fajythereis  a  great  dtjference  betvpeeKefattffaEiionfrom  mortallfnfies, 
 atidiftjltficatton  :f0rfitiifaBion  cannot  be  done  by  vs;  for  thegnilt  of 
 mortall  (jnne  is  infinite^  being  againjian  infinit  Maiejiie^  andfo  no 
 creature  can  maJ^e  full  fatisfa^ion  for  it :  wherefore  the  infimte  valour 
 ofChriJitfatisfaiionis  neceffarily  ree^ui,ed,  vs>ho  hamng  taken  away 
 the  guilt  of eternallpunt^ment,  due  to  fmnesjeauetb  vshts  grace  to 
 fat  is fe  for  the  temporali  ^aine  oftpj  as  fiall  be  in  his  due  ^lace  decla» 
 red  more  at  large, 
 
 j^gaine^amaf)  wufi  needeshaue  his  (innespardoned^andgrace  ^tuen 
 htmy  before  he  can  make  any  kjnde  of  due  fattjfaQion,  for  he  mufi  be  in 
 the  ^  ate  of  grace  before  he  can  fatisfie, where  fore  he  mu(i  need:  flie  to 
 the  benefit  ofChrtfisfatisfa^ion-.There  is  nethtng  like  in  iufltfication^ 
 for  ftrji  t9  make  a  man  iufl  in  Gods  fight  ^requires  no  infnit  perfeEiion^ 
 butfuch  a'  a  mesrmais  ve>y  wel  capable  af.  as  almnft  needs  confejfe  of 
 Adam  in  the fi ate  ofinnocencie,  and  ofattthe  blefj'ed  Soules  in  heauen 
 who  beiufiin  GodsRyht,  Neither  is  it  neceffarie  tobewfinit^  fortobe 
 worthy  of  the  soyes  of  heauent  which  be  not  infinite  as  they  are  enioyed  of 
 men  or  A'^gels  either  of  whom  haue  al  things  therein  num  her ^m  eight, 
 and  meafure.  Briefly ^it  is  a  moft  ealie  thin^  for  one  man  to  ^aj  the  debts 
 of  another^  hut  one  man  cannot  beflowe  hi^  wtfdome  orinfitce  on  ano. 
 tker,  and  not  credible ythat  God  (whofe  iad^ement  is  according  to 
 trMth)will  repute  a  man  for  iufi^  who  is  f'jH  of  tnitjmtte  :  ne  more  then 
 Afimple  man  will  take  a  Black^moore  for  white  ^  although  he  fee  him 
 clo4thed  in  a  white  fate  of  apparel/, 
 
 I.    W.  Bishop. 
 In  true  and  right  vndcrfl:anding,yCir///i^<?«  is  fully  equiualfnf  to 
 iftfiiftcntion^  and  thattijatis  om fatisfaUion^  is  ilio  om  iupfication 
 
 before 
 
Righteotiftteffe  before  Cod  is  imputed^not  inherent »     409 
 
 before  G   (1.  For  dcclaiation  whcrcol^,  itisrobccobfcrucd,that 
 ftnne  c  .nrnlcrh  partly  incommifiion,parrly  inomifllunrpartly  in 
 doing  (li  If  rhar\vcoU2hr'iottodoc,partly  iii  not  doing  that  tliat 
 \vc  ouj|,t ro  doc.  S Jtisfa(flion  then  for  finnc  mull fcriic  to acquic 
 both  the  one  6c  the  othcr:it  mull  takeaway  what  wc  haue  done, 
 and  fnnply  what  we  haue  not  done,  orcKcic  cannot  bcc  called  a 
 fatisfiitlion.  Thcrerorcason  theonelideinihccuiJI  that  we  haue 
 doiie,\vc  arc  rcpued  as  if  it  ncucr  had  bccncdcncUo  on  the  other 
 fidCjin  thegood  that  wc  haue  not  dcnc,ue  arc  reputed  as  ifal  ha  J 
 becndonc.  AccordiiiglvS".  /infttne  (A\ih,th2ii* allthe  Commnyjde-  3^ȣ.  'Retraa, 
 ments  of  God  are  refuted  to  be  done^  when  that  is  pardoned  that  is  not  ,',^,  mJndl^^fJ"' 
 done.  Ourfatisfadion  therchiie  is  our  iuftificat.oii  with  God, be-  ^^adtput.m'ir, 
 caufc  thereby  wearc  reputed  as  if  we  had  performed  ^11  thcrigh-  lonjit'J^mpur. 
 tcoufncileofGod.  And  fo  doth  5<rr»4r^  make  them  botli  one, 
 vi[\cr\{jiy\v^Q^,^  There  is  the  right  eotifke[[e  of atjother  a[JhNed  to  hintj  b  B:mxrd.  ef.fi. 
 rr^fjw^wrr^of/^/kowwff, headdcthtocxprciircthc  U\w^^  "the  (atif.  ''"•  r^^'^"';" 
 fitcitonofoneistmputedvmo  ally  euenas  hee  alone  hath  home  the  fins  '.uq-nnrnr  fUt. 
 of  all.  But  morcclcaicly  is  ircuic'lcd  by  the  words  ofthc  Aportle,  itl^^'lf  "^^1" ' 
 whojwherc  D4«/<^  pronounccth  the  man'^^/'j^<f^,r<7  tr/^ow /6tf  Lorii  rj-^M',  cJ-f. 
 fo^gtuerhhis  finngs  Smh,  that  he  ^def  rtbeth  there  the  bleffedneffe  o/c  Rom.4*tf. 
 that  man  to  wham  the  Lord  imputeth  riqhteonfnes  vpithout  vs>orkj\  gi- 
 uiiig  thereby  ro  vndcrftand.that/or^i/i.'W/r^  of^nnes  is  theimputa- 
 tton  of rhhteoitfnes  without  works.   If  therefore  m  fatisfaSlton  tl^Ctc 
 bccforgiucncffeof  finnes,  then  is  there  alio //r/?{/?c4//(7>7,  that  is, 
 thennp'ifation  of  rightcoufncfTc  without  workes .    Now  then 
 fith  ^^-ZAir/w/wtfconfefreth, that  the  merit  and  obedience  of  Cluill 
 is  our  fatisfadionjhc  muit  acknotvlcdgcit  alfo  to  be  our  iufliiica-  ( seiUrmJe  Jif 
 tion,  that  IS, the  thing  whercby,and  for  which  we  arc  reputed  lurty^'/"^*'-''''^. 
 in  the  fight  of  God,  becaufe  thereby  wc  are  reputed,  ashaumg  noblTupu  Jn 
 perff  6>;y  fui  filled  al  thecommnndements  ofGod./^<</!'tf  read  the  ^["■'f^'  '^;-'"f' • 
 chapter  in  Bellarmitie^  faith  M  Bi(hop,  and  fmd  ttofuchwords.    But  'iuf.&  ro  v  •;. 
 he  was  droufie  bcijkewhcnhe  readif;lethim  read  it  better  when  "^^ v"  "  ff'^'' 
 he  is  well  awake,  and  then  he  iTiall  findethat  ^<f//«irw/w<r faith, thaty7r.j,/r„,",,i 
 i*rirne  meaning  It  may  he  faid^  that  the  meritrof(^%rifi  are  imputed'  ""  ■ 
 
 vntov<^  for  that  they  are  ^luenvnovs  of  Gody  andwce  may  offer  th-  /, 
 fame  to  Godthe  faiherfor  oi4r^nner,irtrefpcd  that  Chrifi  hatK>tah»f".""''i""' 
 vponh.mtbelfHrdenoffitisfytngforour  (innei.    Wlicre  what  doth  ■   J-   /r-/,  ,,- 
 hccbut  acknowlcdgcihatChrirt  according  to  the  burden  t.ikcn  ^..V.,,,^'"" 
 
 vj'oa 
 
4 1  o     ' Rifhteoufnejfe  before  God  is  impited^mt  inheret^t.   . 
 
 vpon  him,  hath  in  his  merits  madefatisfa(ftion  for  our  finncsjbut 
 in  hisfol!ylik:c7W-S/,'^£?/>,bcc3ufehevnclcrftandcthnothimrelfc, 
 will  not  Haue  them  imputed  for  our  righteoufncllcbcforcGod. 
 His  ditfcrcnccsbetwixtfaluation&iuftification  arc  impertinent, 
 bcc^ufc  that  iurtiScation  which  hcfpcakcth  of,  is  notour  iuftifi- 
 cation  before  Godjasnialappcare.Brieflytherforc  to  touch  what 
 he  {^\t\\thcguil(^{Ml\i  hz^ofmortallfinfie  i^  tnjlmte ^heingagawfi aH 
 infinite  maieji-e.  But  therefore  the  guilt  ofalllinnc  is  infinitc,nci- 
 thcr  IS  there  ar.y  finnebutwhatismortriH,  bccaufcailfinne  is  a- 
 gainfl:  an  infinite  maicftie.  Thcrforc  to  ail  (ini)c/^<r  infinite  valour 
 .ofChrt^sfatisfaElion  is  ret^mred^  which  bccaufc  it  is  inHnite,is  ab- 
 furdly  by  M.Bifhap  rcftraincd  to  the  taking  away  only  o^  the  guilt 
 dsfet email  funt!}7ment\^QV  that  that  is  infinite  admitteth  no  re^rainr. 
 Wherefore  that  which  he  addeth  ofourfatisfaiflion  for  temporal 
 paincs,  isameercfable  ;  neither  without  nor  in  the  ftatc  of  grace 
 can  we  makefitisfadion  to  God  for  any  finnc.  luftification  hcc 
 -faith  requires  noinftniieferfeElton^  and  it  is  true  indeed  as  he  mca- 
 neth  it,  but  the  true  iultification  rcquircth  an  infinite  pcrfeiSi'on 
 andworth,  topurchafevntohnncrsforgiucnctreoflins,  attonc. 
 jnent  with  God^tegenerationof  graccjandcuerlafting  life,  which 
 none  could  doe  but  onely  the  fonnc  of  God.  And  whereas  hee 
 faith,  thztthereisnot  any  infinite  perfeEihnneccJJAry  to  he  worthitof 
 /:J&tf/tf/>/e/^£'4»^»,  he  wonderfully  deccmcth  hi  mfelfe  vpon  a  l3\(t 
 ground. There  is  noinfinitepcrfcdion  neccffarie  tocometothe 
 cnioying  or  poircfling  of  the  ioies  of  heaucn,  but  there  is  an  infi- 
 nite perfcd:ion  necellarily  required  to  be  worthy  thereof,  becaufc 
 that  that  I'i  finite  can  hauc  no  proportion  and  worth  to  thatthat  is 
 infinite,andcherforcthe  finite  pcrfc(!:1:ion  of  man  cannotbe  wor- 
 thrc  of  the  infinite  ioiesofheauen.  But  faith  M.Bi{hop^  theioies  of 
 be  men  are  not  inftnite^aithey  are  emoted  of  men  or  of  Angels  ^either  of 
 s»hom  haue  all  things  there  in  number  ^voeight,  andmeafure.  Wherein 
 lieeagainemiftakethmuch,  becaufe  tlicioies  ofheauen  as  tou- 
 ching time  and  continuance,  arcinfinite,  and  come  within  no 
 boundsofcompaire of  number  or  mcafuic,  in  which  fort  the 
 damned  bcare  the  infinite  wrath  of  God,  according  to  the  guile 
 of  fin,  being  notthereof  capable  in  any  oiherforr.  Which  being 
 To, it  would  hckuov^into^M.Bifhop  or  fome  of  his,howitl]iould 
 comctopaffe,  thatthcperfcclionsofmcn  in  the  flatc  of  grace, 
 
 Aiould 
 
Kigloteoufnejp  before  God  is  mpnted^not  Inherent,  4 1 1 
 fliouldbcoffufli.icnc  worthtopurchafcthc  infinite  ioycs  ofhca- 
 iicn,anfi  thcf.jtisfa<5^ioiiSof  rticniiithcftatcorgracc,  Hiouldnot 
 bcofciic  likcfufficicnt  worth  topurchafc  dcliuerancc  from  the  in- 
 finite paincs  of  hell.  But  in  this  vvc  fhali  hereafter  haucoccafion 
 further  to  appofehim.  Hcrchcgocihon  andtcllethvs,  that/t^tf 
 inojl  ea[te  thing  for  one  man  topiy  the  deb:  ofafteiher^ind  vvc  willing- 
 ly admit  ittobc'true.  But  then  v/hac  wee  were  in  debt  vnto  God 
 for  wantof  wifdomcandiuflicc,  what  hindcrerh  but  that  Chnll 
 our  furcty  might  pay  the  fame?  If  he  pay  forvs  wha:\vc  want  for 
 our  feiucs,  then  his  paimeiit  acquittcth  vs  of  all  imputation  of  o'jr  .     . 
 
 want.  And  lurcly  though  a  man  bcliow  not  his  wifdomeoriuflicc 
 vpon  anothcr,yct  Hotning  is  thereto  Ier,t>ut  that  what  one  man  by 
 wifdomeoriufticc  doth  for  another,  the  fame  fhould  (land  good 
 for  him  for  who  it  is  done.But  we  would  gladly  know  of/^/  Bipjofy 
 ifhisholy  harlot  mother  haueinftrufled  him  fo  far,  howitfliauld 
 (land  with  rcafon,  thatthey  by  the  Popes  indulgences,  (houldbe 
 made  partakers  of  the  merits  and  good  works  one  of  another,  and 
 that  it  fhould  be  againft  rcafon,  that  we  by  theordinanceotGod 
 (liould  be  partakers  of  the  merits  &  rightcoufne0c  of  Icfus  Chrift. 
 The  Abbats  of  the  Ciftercian  Friera  being  gratified  in  a  requcli  by 
 the  King  of  France,  are  faid  by  tj^iatthew  Partf.  ^  to  haue granted g  ^u-h.  Ttyif.m 
 vnto  him  the  fpeciall  participation  of  their  food  ivorks.  The  Friars  here  W«^'f»  3-  "*'*• 
 in  England  made  men  bclccue,  that  they  ^ gaue  them  j^.irttctpattvK ptarumto'mum 
 of  all  the  ma(fes,f  raters,  faftingSyWatchings^preachmgs^al'jiwences^  »ptrunt:tfarn- 
 indnlgerices^  labours,  and  all  good  rvork^s  that  were  done  by  the  brethren  ru,:t. 
 of  their  order  herein  England.   With  what  face  doc  tbcfc  wretches ''  O"*  °^.^^^ 
 deny,  that  to  thcrightcou(iie{rc  and  merit  ofrhc  Sonne  of  God,  don'gnmtedby 
 •  which  thus  blafphcmoufly  and  lewdly  thev  attribute  to  the  blindc  ''"5  <^^.'^";«''«« 
 
 ,  I  •         I    .     »  r      n-       rr    r  \t  Fnari  It)  Lon- 
 
 dcuoiions,and  imagined  rigntcoufncflc  or  hnruli  and  wicked  men  ?  donujww  1517. 
 Yea.but  faith  M.Bifiop^  it  is  not-credible  that  Godrvhofeihdgemcnt  U 
 MCCordtnf  to  truth,  rvtUrefHteamanfortufiwhousfHllofiniqutty^  no 
 more  then  afimpte  ma  ml  take  a  BUcI^  moore  for  vr  hit  e. alt  hough  ht  fee  i.^ugii/!.  <w  r»«». 
 him inawhite  fuit of apparell. fiind\ndecdiiis  not  credible, that  God "'-'^■'•f'**'" 
 wil  repute  him  to  be  inherently  luft.who  he  harh  taught  to  acknow  ,ufi,/cat,,,y/i,, 
 ledge  himfclfe  a  fmncr.  but  cxedibly  ic  is  &  true,  that  God  doth  ac-  "'^^^  If  ("''"> 
 ceptasiurt  forChrilhfakc,  &byforgiucnesof  fins  impute  rii;hre-  ro^e.^^m 
 OHfncsvntohitii,whohcfeechinhin)fclftobevnrighteoii<).^//r^4/^^'^'^'*^^*'J-^ 
 arc  ly^ifedbj  C'hriJ},(i\t\\  /lujiin^are  tufi^KotinthefelHes^bmtnhim  tut. 
 
 Dd  Jf 
 
4^2  Rigkeoufne^e  before  G&d  is  m^tt^ted/^ottnherfnt, 
 fer.6 1  .Et  t»  me  If  a  man  ask«  of  them  in  thewfelues,  they  are  Adam :  tfin  him^the^  are 
 J^ttTSS'  C^^^fis-  h  fho(iki«not  then  fecmefo  ftrangcto  M.Bt/hop,  that  men, 
 t''-di>}emfccca  t-thoiighbclngviMuiWn  themfflues,  yet  by  faith  iTiduid  be  reputed 
 P«*};;S5  ^^^  & ri^ht^ous  in  Cbria. And furely  S.Ber^ard plainly  faith,  k^/ 
 ihtfuuro<,smtti.  righteoHfnescmercthinmea  multithdeofrifts^hHthithee  o  Lord^v^hat 
 leant  ^4!"  ^*  thetreafuresofpietie,  therichesofffoodnejfe}  Thus  he  isconrcn? 
 '^Tbitd.inCM'-.  to  acknowledge  himfelTe  ahlacke-moore^  biacke  inhimfclfc,  bus 
 pffl^*"  "^'"^'**  clothed  with  the  white  futcof  IcfusChrift.  So  doth  the  Church 
 ^Umbrof.dzip  the  fpoufe of Chrift  fay  of  her  felfc, '/<*w  hlacke.O daughters  ofJe- 
 c^rMM^ri^f'r  rufaUm,  but  comely^  that  iSjfaith  Theodoret,  "^lama  BUcke.^oore^ 
 fragdiutm  co^-  notonJy  for  that  (jhehath  been,  but  alfo  for  that  fhe  ftilj  in  part  is : 
 decora  per"gra:i.  '^'■l^^'-^k^  ( f^'th  Ambrole))  bj  frailtic  ofhuwane  condttion^  comely  by 
 «im:mgra  quia  ex  graceJfUcl^  because  (he  is  of finners  ^comely  by  the  facramem  of  fan  h: 
 ^corafiViflcr<!.'  ''bInekf{(i'Hh  I^jit^s)  bj  confeffion  offimei^  comely  by  the  grace  of  the 
 ^^h'r  [acrament.  This  is  the  beauty  of  the  Church  for  the  time,  notlier 
 
 mmU'il^'.  being  without  finnc,  butremiffion  aad  forgiu;neflc  of  finncj,  tcfti- 
 fonfjfmic  fecca.-  fied  by  tlicfiicraments  of  Chrift,  being  pledges  of  the  redemption 
 ir'ltiJ(^ci^mzn-  that  fhc  hath  obtained  in  him.  And  hereof  ^Vrw^r^i  well  faiih,  that 
 rmrixt.  p  y^  ^^^  p/^^^  of  her  ptlqrimaqe.  with  the  comelineffe  of  her  featured/he 
 
 fBer,iar.;nCa»[,  {  ,'  ),    ^   r         rLi     L      ir      1   n     1, L  f  r         1 
 
 fer.i^.Pcrejifpon-  Vf>ant€th  Mather mofc or  J fot  of  hlackjtejje.  JtfhaUeeeothefivtje  tn  her 
 faamj,uUhntu-  coffntry  (faith  hcc)  when  the  bridegroome  of  glory  (hall  make  her  to 
 fofiuowl^lT  htmfelfe  aglorioia  Church  pot  hauingfpot  or  wrinkje^or  anyfuch  thing, 
 Kon^arcre  mgii-  ^Ht  now  tf  (hee  ^ould  fa)  (he  hath  no  blackneffe,  (he  (hottld  deceiue 
 UoplfegJil^^io.  herfelfffy  and  there  mere  notrtith-in  her.  And  yet  wc  fee,  that  cucn 
 iiiifu.t..-iii!>q!u»  now  the  bridcgroomc  fpcaking  to  her,  faith,  ^O  thou fatrefi among 
 t»pTt!^^e'^h!L'  ^omen:'^  Behold  thou  art  f aire  my  louCf  behold  tho/i  art  faire.  She  is 
 iu  no-tfitig.'oru  'fairehy  his  beamy  which  he  hath  fet  vfouher^  butrcmaincthyct 
 l->>\-i»w!/f«Lw  ftilla  Blacke-moort^  by  that  thatflie  hath  remaining  of  her  fclfc. 
 aiHiugirn.aut  Thercforc  hc  faith,  O  thoufaireji^  butyec  addcth,  amongflvpomen. 
 Viotu^'tviro  S.  ^^rw^ri^telleth  the  meaning,  ^  I  call  thee  faire  ^  but  amongji  xvo-. 
 nutncjidKtm  ff,g„^  j  j^gj  jg^  in  part  or  partly fatre,  thereby  gtuingagaineto  vnder- 
 to-^h'tbelelTl^p-  fJand,  that  partly  fliecontinucth  4  5/<i<r/^#-«»<!'»r*ftill,  And  what? 
 f^r?,f:^Mcertt,&c>  ^^Q.}^  j\4,  Bifhop  \}[{\x^z  it  aiTjiflc  to  confcfTcfo  muchof  himfclfef 
 xQz^.t'\.'  cJoth  hc  take  it  in  skorn  to  be  likened  toaBlackc-moorcf  Let  him 
 <  Ez:ch.i<j.i4-  [je  ^gii  alTurcdjthat  if  hc  thinkc  fcornc  to  confcffe  himfclfa  Blacky 
 [cr'i^'T.gotedi'.  moort,he  (hall  neucrbcanyofthcmthatfhall  be.clothed  in  white. 
 («pu'chr.^m,[ed  ^;^y^  bccaufc  bciug  a  BUcke^msorc ^  and  very  biacke,  hefetteth 
 ^H^^^xi^ar'l    nought  by  the  white  garment  of  Icfus  Chtiftj  let  him  know 
 
 that 
 
Higkeoiifmjfe  before  God  is  imputcdynot  inherent.     4 1  \ 
 
 that  his  fhainc  and  nakedncflc  licth  opcu,and  his  filthincflc  conti- 
 nucth  lothfomc&haccful  in  the  (Ightof  God-Asfor  hisexapncra- 
 tion,  lomitit,  bccaufcitis  but  the  running  oucr  of  hisvndcanc 
 mouth,  which  ccafcth  k\o^io  cis ,  f^ll  of  imc^Htue , full  of  imqulite  ^  of 
 him  whom  Chrift  hath  begun  to  purge  from  iniquitic,  and  framed 
 in  conuerfation  to  depart  from  iniquity,  a«  wcprofcflc  of  cucry  on 
 chat  is  luilificd  by  Faith  in  him. 
 
 I.     W.  Bishop. 
 
 M  Perkins  /<»/?  rcufonU  taken  from  the  confent  of  the  antiint 
 Chnreh,  andyetciteth^  (fining  one  two  lines)  notbtna^  eut  of  Any  an- 
 Uentvfriter^  nor  out  of  Any  other  ^  ifutoHtofoniys.B<:rn3Td,uho/iued 
 looo.yeeres afier.Chnft  foth.tt  hejignifieth  that  there  is  little  reltefc 
 t§  be  hadin  antiijuity.Pf'hicb  Caluin  declareth  more p/ain/y  for  he  com-  ■ 
 monly  fetting light  hyall  other tathis  queflion,  refi^etha/foS.  Aut^u- 
 dinc/ayin^:  Yen  nbt  the  fentence  of  /iugufiine  himfclfc  is  to  be  re-  ^  .^^  y^^^,. 
 cciurdinthis  matter^  whoattributcthour  fandtification  to  giacc,  11.ww1.15. 
 wherewith  we  arc  regenerate  in  newnelTc  of  hfe  by  the  (pirir,  Ar.d 
 Kcmnitius,  in  the  fr^  part  of  his  examination  of  the  Conncel  of  Trent 
 //<//^,Wc  contend  HOC  how  the  Fathers  take  iuftification.  Anda  lit- 
 tle after :  I  am  not  ignorant  that  they  fpakc  othcrwifc  then  we  doc 
 ofit.  Therefore  M.  Perkins  had  reafpn  to  content  himfelfe  xvtthfome 
 few  broken  fentences  of  Litter  writers.  Bfit  vpm  S.  Bernard  [trovirjofi^^tH 
 this  one  point  a  Protefiant  fNothino  lelfe.His  words  be  thefe.Thc  iu- 
 Iticc  of  another  is  alfigncd  vnto  man,  who  wanteo  nis  owne :  • 
 man  was  indebted,  and  man  made  paimcnc,  &c.  Bnt  better  let  his 
 own  reafon  there  cited, feruefor  expolition  of  his  former  wordt'.rvhich  is 
 this:  For  why  may  not  iufticcbe  from  another,ab  well  as  guilcinel^'c 
 is  from  znoihci?  iXowguiltineffe  from  Addvn.is  not  by  io^ipmution^but 
 (uery  one  contrails  his  ovtne,  by  takjngfiefbfrom  him  ;  euenfg  iufltce  is 
 from  Chrifl  fovoredtnto  euerj  man  that  is  borne  a^atne  ofrvater  andthe 
 hely  Gho/l,l»ihefecondplacehefi/thjTh2tmim\\ii\kciiihe  mcrci- 
 fulncfTcof  God  :  th^t  is,  by  Gods  free  grace  and  mercy  it  is  bc- 
 ftowcd  vpon  i/s.  fVithS.Bctnird  in  the  third  place  we  acknowledge^ 
 that  we  haue  no  inftice  of  our  own,  that  is  from  our  feluesjbm  from  the 
 goodnes  ofGod,throagh  the  merits  ofourbleffed  Samours  paffion-.reade  ^  ,  ^^^^^ 
 hufir/l  fermottvpo/ithefewordsof  the  Prophet  iCsiy.VidiDoimnu.^c.ifs^, 
 
 •Dd  a  Tticrc 
 
InPfal  Ji. 
 
 4  T  4      Right i6»fnej[e  before  God  is  imputed,  not  inherent. 
 
 There  J  OH  fhalljce  himfpeake  fUinly  of  inherent  ififiice,Andhorv  it  u  A 
 dt^inti  thing  from  the  iptfiice  of  Chriji.  Another  hrekenfeece  ofafen* 
 tence^  there  ts  cited  oat  of  S.hug\ii\\ne  :  Chrift  made  his  lufticc our 
 iurticc.  That  is yhj his iuHtce he  hath MerttediuUice forvs,  asheeX' 
 foMKdeihhtmfelfe.  What  isthiSjtheiufticcofGod,andtheiul}icc 
 iolti'^"^'  ''^  of  man  ?  The  iuUice  of  God  is  here  called  that^not  whereSjf  God  is  iufi^ 
 but  that  ivhich  Godgineth  toman/hat  man  maj  be  infi  through  God, 
 
 R.  Abbot. 
 
 S.  'Bernard  may  be  fufncient  to  leftifie  vnto  vs,the  do(5^rinc  and 
 confcnt  of  the  antient  Church,  vnlcflc  M.Btfhop  can  charge  him 
 CO  haiie  departed  therefrom  •,  which  bccaufe  he  dares  not  doc,  Ic(i 
 haply  he  Qioiild  make  an  heretike  of  him,  whom  his  holy  Father 
 hath  made  a  Saint,  hecmu(}  needsyecid,  that  antiquity  hath  ac- 
 knowledged the  imputation  of  the  rightcoufneffc  ofChri(i,  bc- 
 caufe S.Bernard  hauingfo  learned  of  antiquity ,  hathgiuen  ex- 
 prefle  teltimony  and  witncfle  of  it.  Yea,  but  Mafter  Btpfoptcl- 
 leth  vs,  that  Caluin  flainlydectareth^  that  for  this  there  is  little  re- 
 Itefe  to  be  hadin  amiqmty^  rvho  commonly  fet ting  light  by  atlthe  refi^ 
 in  this  queflion  reieBeth  alfo  Saint  Au^tne.  Now  bee  citctll  ccr- 
 taine  wotds  o(Caluin  very  lewdly  falfified,  and  wrcikd  from  the 
 purpofe  to  which  they  were  fpoken.  The  thing  that  Caluin  there 
 fpcakethof,  isthefignificationorthenameof^yrfCff.  Hcctaxcth 
 the  Maflcr  of  the  fcntences  for  his  mifconftrnd^ion  ofit,  who,  he 
 »Ciht.inftit.  faithjthough  taking  vpon  him  loioWov^  AuHtne,  yet  varied  from 
 iV.S/^^^w-  him.both  obfcuringand  corrupting  him.Buc  the  fchoolemcn  thac 
 guflimtiuidern  aftcr,hc  condcmncth  much  morcfor  that  they  neuer  gaue  o- 
 
 temtoquendtra    uer.till  they  werc  grownc  in  a  maner  to  Pelagianilme  Hereupon  he 
 uojierommxre^-  g^t^dtih ,* And  indeed  thefentence  (7/Auftinc,or  at  leaflvtife  hif  manner 
 vtnfienim'eire-    offpeahtn^^isnottnallreffieElstoberecetHed.  For  although  he  dee no^    | 
 f^ii  homing ^f,mii  ^^^^^  bercauc  man  of  all  commendation  ofrigbteoufnes,  and  do  afcrtbe  JM 
 fpe'iei  rtf  toum    it  wholly  tqi,the  grace  of  God,  yet  he  referreth  grace  tofan^ifieation^  ■ 
 f^Ff't  T*"  thereby  through  thefpirit  we  are  borne  againeto  newnejje  ofltfe.Com- 
 rxmeaadfanm.  pare  thefc  worQS,g:nilc  Reader  with  thofe  that  Ai,  Bifl>*p  hath  ci- 
 ficationtmjefm,  ^  ^  confidcr  whciher  thou  maieft  dare  hereafter  to  truft  him  vpo 
 uiutemperfpi-    his  word.Cz/«i«  ttotcth  yf«i?/«f,onIy  tor (ome  vnpropcr  vnderltan- 
 rirum  r*gentr:i-    ^jjng^Q,,  y  (^og  of  j^c  namc  oigracCj  as  meaning  thereby  thegr^iee  of 
 
 fanctin 
 
RighteoufheJJe  before  God  is  imputed ^  not  inherent.    4 1  y 
 
 f4ttSlific.itiofj,whcr2ii  thcfcripture  by^^Mr/meaiictht'r.c  free  mercy 
 ofGoJ,n:cepting  vs  freely  in  Chi  i(i  by  the  forgiucncsofourrms, 
 zndthisM.Bifhopc\:ctb,as  if  Caluin hid  aiTiniied,  thac  j^ufltncs 
 opinio  had  ben  wholvagainll  him, as  touching  iuftification  by  the 
 tightcourncflcorClirid.Iniikcfortbcaburccli  ChemKtcitfd yV<UoCc 
 vvords  in  the  formci-  place  arc  ihcfe,b  jVg  contend  not  agahjl  the  Fa-  ^  chemnExdm. 
 ibers^a  heitthey  commonlj/take  the  \vord(j;ifttfyhg)  for  that  renew  ,.^T/i'_Pa,r"buf 
 tni vchereby  the vcorkj ofri^hteoufnelJs arewrought in vs^ where oi  ac-  ^'«/  -Jtrhum  (in- 
 cording  to  the  Scripture jhcy  rightly  and  conueniently  deliuer  the  do-  ffJ^'e'Lultl^nl'** 
 d  line, how  and  for  xvhai  a  man  is  reconciled  vnto  God^receiueth  remif  <\MijfiQmht'.tr  m 
 fion  of ^ns,  and  adoption  ^and  is  accept  eivnto  euerUfiinghfe.  Jn  ihc '^'^''^//jjl',['j'j^'^ 
 other  place  he  C^h,"  I  am  not  ignorant  that  theFathendo  often  vfe  moucmui  Utem.-v-^ 
 therv9rd(^iHfi$fie)inthis(tgm(ication^  ^namely  to  niake  inherently /((f/Tc^fJJ,l''/<tt 
 iu^)f'ftttheqneJfionisoftheprcprfetyoftoK^her.  He  confeflcth  that  tr<ii:.»td.an*ii 
 
 1^1  /-  •  I     r  I  1-/T      /-  I    •  I       quomoion  qujrt 
 
 the  Fathers  fomccimcs  do  loajwnac  dirtcr  from  %'s,as  touching  the  f!,fmi  Douu- 
 lignification  of  the  \vord,but  rightly  &  truly  afiirmeih,  that  as  ton-  "j^''"*^  ^'* 
 ching  the  matter  &  point  ofdo6lrinc  they  teach  the  fame  thatwcc  \eri.ii!u/itf«t,t 
 do.Surely  if  betwixt  the  Papifts  and  vs  there  were  no  greater  diffe-  "•'^'^  ('imjUati- 
 ccnce,  then  oncly  about  the  meaning  ot  aword,wc  would  i\ot  nu7i»or.,fid  4* 
 loofcout  time  nor  fpcnd  our  labour  friuoioufly  and  idlcly  to  cod-  P>">t'"f"'^''- 
 tend  agamft  thcm.But  they  abiite  the  Fathers  miltaking  of  a  word 
 
 ^  to  the  ouerrhrowing  of  the  doctrine  approoucd  by  the  Fathcrj. 
 
 ,-/\nd  yetthc  Fathers  when  they  place  tufii^catien  in  the  forgiuenejfe 
 «»/yr««tf/,as  many  times  they  doe,and  teach  that  by  the  righteoiif-  (ip{al.j4j.». 
 nesthnis  in  vs  being  defei^iuc  and  vnpcrfcd/ »o  «;<«« //ww^ /^^/Z 
 h  t»P' fed  :n  the  fight  of  Ged^as  they  zlUdgc  out  of  the  Pfalme,thcy  ^^^  dtTrin. 
 doc  neiihti  in  matter  of  <^o6trine,nor  meaning  ofthe  word  depart  Ub.\  j.c.p.t^.v- 
 from  that  that  is  maintained  by  vs.  S.  Jrt^ine  faith  ;  /«/?  //  u  that  'SlS'uoiu 
 thedehers(ortrefpaJJers)whomthe  difiellhe/d,(hould  he  tetgoefee^  nebitt hbtrt  eUmtn- 
 Ifeleeniniinhtnt  nhomhee  (lew  ivithout  debt  (or  trefp^^ffe^Thuis  it  "^'"^'f"'^" 
 that  we  are  Otid  to  be  iufiifedin  the  blouiofChrift,  *  IVee  are  lujiifed  vlioidi  oKcidn: 
 tnhiibloudhthatwe  are  freed  fromallfinnes',  and  freed  from  all  (ins,  ^ifStmuril^' 
 forthattheSonofGedwh0hadnofinrpasflaineforvt.   So  T'beodoret  ftniutrucbnjli. 
 giuingthc  mcniiig  ofthe  words  of  the  Apoi\k-,rt>e  are  iujlified  free  -y?,/^f^7/!w;»'*' 
 /^jCTf  .makcth  it  to  be  this,s  Bringing  faith  onely,  ne  obtainethefor-  *o  ffid Mfiutiii 
 giuenes  of  our  fns  .Origen  mikcth  thc[e  V4  01  As  J  hy  fin  r  are  for gmen  TU'rl^u  lun'm'k 
 
 ptrtau  tmnkui 
 ^»m*mfnnabse[n>»filtwtiuinuUitmbibeb*(  eccifut.  g    Tbi»dmit.  iu  Rtm.ctp.l.  SMfidi  ^UttMrt- 
 
 imjptvem  fKCMterum  ctrtftqmmHr. 
 
 Dd  I  tbte. 
 
4 1 6  Righteoufrtejfe  before  Gad  is  im^uted^ot  inherent. 
 ihec,''  the  pronouncing  ofthc  iuftificatio  ofthe  woman,who  with 
 hex  rcareswaOicd  thcfect  of  ChriO.  Bernard U\th,thiii  our hin^ 
 h  (hiieH.«dR»m.iM/}ifiedfrgely^^faithiWWich  the  Apo({[c  fpcakech  ofjConfiflcth  in 
 "^■^'  J  ^  he/e<uh£  that  0url!ftnef are f^rfiuen  vs.  "BiMmoiliitW  to  t^epm-' 
 mva.tt.fcr.  I.  pole  he  l.iitn  m  another  piice/  frhfire  there  t6  reconctltattonjthere  ts 
 ^J*''^'l!*'*f"'*^fo>-fis*ens(Jeofrinnet,and^hati6  that  but  ttiJfi(ieatfo»iNo'^v  &ccor- 
 df-MtuT^sic e!.tm  diug  to  thu  conllructjonor  lurtifacMion,  they  are  worn  to  dcliucr, 
 ^HoUt^'Z^Mi'  ^^^^  '  '"'*''' ««y?/<:* 9r right eoufteff'e ^  ii  to  hope  orpttttru[i  in  him  ht 
 fijtrt  bt  mne'ftr  vehoM  is  forgtuene^e  of  Rnnef,  thu  our  right  eoftfhejje  inthlslife  isra' 
 ^)tr2mf^,ft.^^$o^^^^fi''£''*''*'f^^ffi"^'^y^^^"P''^fi^''^"  oft/tfr/w^-f ;  that  ""the  onely 
 rb:  reaaLitio,  hope  of  all  the godlygroning  vnder  this  bardJs  ofcorrupttblefiefh  in  t  ht 
 
 t>:umf'ljl^%'j"fi^^'^  ^isf«<?r4ftf  mih  the  Father 
 
 fa  wfi itijhfica-  lejiu  Chrift  the  iuji^and he  it  the  propitiation  for  our  fin»er^  oi  S.  ^u • 
 T^ugujl.  invfa  y?i«^rpeakcth:  that "  (hen  we  are  itifl  when  wee  cotfefe  ourfelttes  ftn- 
 2 »  :fic  e/l  modKs  ners,  and  our  righteoufneffe  conflict  h  not  ofaur  mertt,  but  ofthe  nter- 
 '^Tv"arSali'  «^  ofGod,  35  Hierome  faith :  that  °  we  are  net  to  retoyce  that  wee  are 
 ^itnumhie:  iuft^but  that  we  are  redeemed\not  that  weare.withomftnne ,  but  that 
 de\a*ifenonp'.  OUT finnes  areforgiutnvs'^aot  tnthegood  thatwe  haue  done.or  that  any 
 te/iiHhornoacii-  other mau hath done  forvs^  but  that  Cbnftis our aduocate  with  the 
 rit'i!eu^,7n^Ho  Father,  that  the  bloud  ofChn^  was  (hedforvs,  as  Ambrofe  faith; 
 eJiremjTtodeU-  (j^j^  7  chrtfi  ts  ourrighteoufnejfe  in  the  forgtucneffe  9/ opir/inaes yind 
 id?Tciu.Dei lib.  ihit'i  Gods firgtuen^'e  (or pardon)  ismansrtghieoufne^e,  as^J.  Ber^ 
 *^^^g^7-^'>»<«r<i  faith.  Now  whit  do  we  teach  othcrwife  then  ail  thcfc  hauc 
 milcmlom  2t.  taught,whcn  wc  fay,that  wc are  reputed  iuft  by  tkc  forgiucnes  of 
 ftji.feiai.Lb.i.  ^^^  finnes.and  that  this  is  ouriuftificatlon  in  the  fight  of  God  ?  for 
 f.orum.&c.  spes  whac  aic  WC  DUt  iujt  ID  thc  fight  or  Crod,  when  the  re  is  taken  from 
 •uoxcjltfuyad-  vs  the  imputation  of  all  finne?Surcly  '  tobeiufi'xsihthxnc  a$notto 
 &c.  bee  afinner-y  and '  *»  the  way  offatth  they  to  whom  thetrftnnesart  not 
 
 T-h^'iTfTuytc  if»f^t<!d,are  account  ednot  (tnners.  Therefore  it  foljoweth  that  they 
 iufi,  fumui  qu^H-  arc  accounted  tufi.  Yea  as  wa«  before  allcdgcd,  ^  all  the  ccmman- 
 do>i0'piccatort:  ^^g^fj  q£  (^^^  ^^g  repMttdto  kc  done. whcn  that  VI hich  ts  not  done  is 
 t.fnofira  not  ex  pardoned.  But  hecwhois  reputed  to  haue  done  all  the  comtnande' 
 ^jy"uTclHr^..^fn(^o(GoAA^xt^mcdi\xi\.  Hethcrcforcto  whom  God  parcio- 
 
 fitt  mifericcrdix.  r ,   1       7         ■        j  r 
 
 o  .4mbrof.de  Jacoh.  ^c.No  tgUruihor  quia  iuflus  [urn.  (edgloriaeorqutt  redemptus  [urn.  Glarithor  noH  rpdavs- 
 cuufpecc^t;fur»/td quit  milu  remtj/a  juhtp. ecu' a.  :^»ng'oriabm'  qutaprofut  aW.  ^uiaprofm m^i (jutf^uam,  fed 
 qt*ixprovitaiitHa^us.ifndpaner,tClmftm  ejL  fed  qina  pro  mt  Cbnfii  (nngm  efufui eft.  p  Bernard.inCdttt. 
 fet  ii.'juQtcainabftuUoKtpiCCUorum.  .q  Jbid  fr  2  .  Horuinis  in/iilia  indu'getjtix  Dit.  r  ..iitgufi,  de 
 •vrb  ^'p  jl.fr.i6.Vutohs>ce[fe  dicereA'ifi'i^  fi*m>']uodeft,?eccalor  nonfuni.  f  Idcmin  V fill  1%.  eonc.i.  In 
 viafihipyo  HsyipecfafUitui  biibcnt.ir  quivus fscdttama  tm^utantw.       t    idtm  RctraH,  Itb.i.  caf.ip.  -vt  fufm 
 
 f^a.  7. 
 
 ncch 
 
Right  CO  lifnejje  before  God  i<  imputed yttot  inherent.     4 1 7 
 
 ncth,  that  which  he  hath  notdoncis  reputed  iuft.  "*  Inthewajof 
 f(tithifa»y  thing  he  commKiedbjfJlepptngout  tfihctvay,  for  the  plates  ".■»t«,'i"?fjwrf 
 Jljl^e  it  f^s  net  rmpnted,and  a  fnaa  u  tai^n  as  if  he  had  not  done  it.  Yd    •» -^ ""•"«<■<"*- 
 "  allthut  God  hath  determined  »fft  toimpnte,  ts  allonetutftt  hAdnc  1'ttmZn\mfu>t^ 
 merbm.  Now  He  that  is  taken  as  if  he  had  iicucr  done  amide,  is  re-  ""-^r  '"'^•^"^ 
 purcd  iud.   Whofocucrthcrforeisinthcway  offaith,  isrcpurcd  THicoftT/*' 
 iuft.  And  thus  much  is  included  in  the  layings  of  the  Fathers,  *  v.trH,nCM. 
 u herefocuer they  teach forgiucncirc  offinncSjuhothcrby  toex-  iz/vrwi/w. 
 prclfc  ouriuflificarionleai  ned  ofthc  Apoftle  himfelfc.vvho  faith,  'n^'Z"^*"*"""; 
 that  wcAtcmftifiedythroHghtheredemptionthatifinChrifi^AXMlcx  ent.  '^'*'^"'"'^*" 
 poundcththatr<r(^f«7^;/o«by  ^forgtMencj[eoffinnes^  and  inrhcKof  x1.^T'.n^' 
 imfMtingoflimte^wudcv{\3iW<\^{h  ^ the impHting  ofrfghteaufncswith  Coi.1.14. 
 \HtW0rks  AS  before wasfaid. Now forciucneflcofdnncs  is  vetlded  kb'""!*'^'* 
 vntpvsby  vcrtucofthcnient&righteourneswhichChndhath  cTii.j.14. 
 xvroughtforvs,  who^iv.ugit^enforvs,  ^l^d" £4>*e htmje/fe  fervs ;  ^ ^^^^'^J^'^^^^  ^ 
 who  was "" made vnder  the  law  tor'dcemevs^  and  chcrcforc  is  '  injl  T^Jitjimfrtbt- 
 cr  righteous  for  vs  5  \,\W(hedhisbluH.ifor  vs, «  died  for  vs^  ^'roft  7'ruk"j»  10. 
 #i^4/»tf/<7rfJ,  and  whatloeucrhehathdoncjhathdonc/i'ri'AAnd  g'«Thcir.5.a. 
 itforvs  fhc  Son  ofGod  haue  'fit/fi//ed ailnghteoufnes and obcdi-  ^MMt.i.%. 
 cnceto  his  Father,  who  had  no  need  tovndergoany  fuch  fcruicc 
 for  him(clfc,rhould  it  not  be  Qrangc  that  thcfamc  Oiould  not  bcc 
 reckoned  an^  imputed  vnto  vs  ?  Very  iuflly  it  is  accounted  ours, 
 whatfoeucr  he  hath  done  for  vs,  no  Icflc  then  if  we  our  felues  had 
 performed  the  fame  for  ourfelucs.  And  this  is  the  Imputation  of 
 Chrifts  rightcoufnellc  which  wee  maincaine,by  which  our  finncs 
 arc  coucred  and  hkiden,that  is, pardoned  &forgiuen,  and  we  arc 
 confequei.tly  reputed  mil,  cucn  by  theiiifticeorrighteouriesof 
 Chri(},bccau(cinthcrightcotjfncsofChriftisthcforgiucneireof 
 our  fins.  But  why  do  they  reiedl  imputation  ofrighteoufnej^  w  hich, 
 as'\ch3Ucfeencbcfore,thcfpir!tofGod(oexprefly  recommen-  , 
 dethvntovs,  andbythcvcryphrafeimportcththat  aecare  not 
 righteous  in  our  fcJucs?Surcly  it  were  ^ no  matter  ofgrace{orfauor) 
 as  Origen  well  notct  h .  that  to  a  inff  or  right eoiu  man  hu  right eoufnes  c^p.^^^^d^. 
 Qjouldbereputedfornghteoufneffe.  ButJtisa  macfer  of  fjuonr and*  ""'S''-''" '«•/?» 
 grace  that  God  rcpureth  vs  iull.  It  muft  therefore  ofnccelTitv  be  7i,i^fci.'«i '-*'"* 
 by  other  meanes  then  by  therighteoufncsthaiis  in  vs,which  can 
 benoothcrbutrhcnnputationoftherighteonfnesofChnfJ.thar 
 it  may  be  verified  of  him  which  is  written,  't'^at  is  the  name  »  herbj  1  ie:tm.jj>. 
 
 Dd  ^  th:y 
 
4 1 8      BlghUfittfneffe  before  Godu  imputed,  not  mherent. 
 
 thejf  Jhall  call  him, The  Lord  oftrrighteoufnefe.  Thus  faith  y^mhrofe, 
 
 m  ^mbrop  i»V/.  «  Chhfi  isrighteoufmjle ,  andof  that  that  uhisMhathgiftenvntovs 
 
 ]4t&iyi^'no-to  hmefelloxvfhif  with  him :  "  hfc  hath  indeed  c/athcdvs  mth  the  co^ 
 
 bis  dcfiioieditfui  tier  of  hii  fleece, (^  hringeth  vsinto  the  honfe  ofeHerlafttfigfalhAtiorf^ 
 
 TilmZ^Ml'ah.  And  hereof  he  intimateth  a  companfoDjwhich  Tighitu  himfclfc 
 
 Lb.icapxver^  couldnot butapprouc,  thatas/<«i:o^recciue(ithcb]efljngandin« 
 
 VruWvefliilit   herirancc  in  the  garments  and  apparcIJ  of  E fan  his  elder  brother, 
 
 '&  in  domum  in-  (q  whoni  thefamc  did  properly  beiongjfo  wc  receiue  the  blcflincj 
 
 {aiutti.  of  God,  and  are  accepted  to  cccrnall  ufc  in  rne  gsrrncntor  the 
 
 «p<i/;.cc.^rww.rjghtcourncsofChriftbyfaithinhim,\vhi!e(hhcrcbywcobtainc 
 
 filatlnT.  the  forgiucnes  of  our  Qiviv\csy  Ifaac  fmelledthefauour  oflacohgar- 
 
 iMyf.dt      ruents^  (namely  which  Rebecca  his  mother  had  put  vpon  him  of 
 
 ulloloranu     his  brctficf  Efatu.)  Haply,  faith  he,  it  importeththu,;  that  rvee  art 
 
 *fi  ""^"rem  vefii-  „Qf  ttijitfied  bj  works^bHt  by  faith  Jbecaufe  the  infirntity  offie(h  is  a  hin- 
 
 llffi'iuZ'efi'    drance  to  rvorkj^  but  the  brightnejfe  of  faith  onerfhadovoeth  the  errour 
 
 ^uixnoH  operibiu  ofourvfiorhes^  04  whtchobtaineth  theforftaenefle  ofonr  finnes.  This 
 iuftificMiur ,  fed  ■'      n     i      .    •  •  r  r  1  •    r  •  j:       o  •  r 
 
 fidt:  quomam  oHerfbadowtng  IS  our  lafety ;  this  hiding  &coueringotour  errors 
 c^rniLhsinfirmi-  ^^^  imperfcdions,which  difgrace  and  blemiAi  all  our  righteouf- 
 f"ed''tmnt'^ejil'  ncflcand  workes,and whathaueweeto  couer and hidcthc fame, 
 fideiauumcUri-  [jutonelyr^tf  ^^(f^ffofthc  merit  of  lefusChrift  ?  And  this  point 
 Ttmbrac tnorent  Sauit  'SerftarU,  as  he  was  molt  abundant  in  ipirituall  meditation, 
 ^u^m^nurve.  f"  j^jj^^  moll  clccrcly and  diuinelyfet  forth vncovs.andfauc that 
 
 mam  aeUtlorurn.  •       i  i  i     i  n         i  i   i*   i  i  •      i         -» 
 
 WC  know  with  whom  we  hauc  to  dcalCj  welhould  holditalmolt 
 
 incredible,  that  there  fhould  be  tharimpudcncic  in  any  man,  as 
 
 with  fo  wretched  and  beggerfyanfvvcrs,  to  goc  about  to  fhlft  off 
 
 q Strnardefijl.   fo  plainc and  manifcft  proofcs.  *i  There ts  the  nghteouftteffe ofant^ 
 
 i9".vtfupr4,     ther,  faiih  Saint  Bernard^  afftgned  vnto  him  that  vfantedofhu  owne, 
 
 '   ^'  The rightcoufneire then  thatisafIigncdvntovs,isanothers,and 
 
 notourowne.  Yea,  but  let  hu  owne  reafon^  faith  Maftcr  Bifhop, 
 
 a  ferue  for  expo  fit  ion  of  his  former  words.  Be  it  fo,  and  what  is  that 
 
 reafon  ?  Forfooth  this,  faith  hcc,  Tor  vohy  may  not  iufiice  bee  from 
 
 another,  as  xoell  as  gmltineffe  is  from  another  ?  Indeed  Saint  5<fr- 
 
 »4y^vfcih  thefe  words;  hut  how  arc  they  ficrcd  to  Matter  Bifhops 
 
 turne,  whenasitiscxpreflyfaid,  ^a/tuhdeiuflttia,  a/wndereatw, 
 
 righteoufhejfe  is  e/feivhettce  or  of  another  ;  guiltis  elftnhence  or  of  a- 
 
 lywz&tfyf  Forifitbcofanothcrsiufticcthatamanisiuft,  and  of a- 
 
 nothcrs  guilt  that  he  is  guilty,  then  is  there  imputed  righteoufncs 
 
 and  imputed  guilt.  Nay,laithhe,^w7r/«tfjj/^/ir  not  from  Adam  by 
 
 impHta* 
 
 nui. 
 
^ighteoufnejfe  before  Codii  mputed^not  inherent.     4 1 9 
 imputation^  ^Mt  euery  one  contraSis  his  owne  hj  tak»n^jit[ljfrom  hmu. 
 Babbling  fophillcr,if  cuery  oncconrradguilcfroin  y/^«fw  by  ra- 
 king flclh  from  him,  tcllvswhacit  IS  whereof  cucry  one  ibguii- 
 tic  ?  Is  it  wotoi Adams  finne,  ^  in  whom  all  h*ue  (inned  f  To  bcc  niom  ?  n 
 borncinfinncischcpuninimcntof  lin,  andchcrccan  bccnopu- 
 niOimcnt  but  by  former  guilt,  and  there  can  bcc  no  former  guill 
 but  of  the  finne  oi  Adanu,.  It  remaincth  therefore  that  our  firft 
 guilt  is  by  the  miputation  o^ Adams  finntjand  confcquently  that 
 our  luftification  is  by  the  imputation  of  the  Rightcoufnclfc  of '■^"i-'^'*'"*. 
 Chrift,  as  on  both  fides  hath  been  alrcadicmorclargely  handled  rlm-IZlluihM 
 in  the  fixt  Scdion.I  fay  nothing  here  more,  but  what  Anfiin  faich  "'»""C""»'-f"i 
 ing  infants  new  borne,  ^  J  hey  nana  committed  noihtng  trt  vBim.mCtnt. 
 the  branchy  but  in  the  root  thej  arepertJJjedand  lofl.  To  the  fecon  J  /"'"•*'■  '^"//'^'f 
 placecircd  by  MPerhtnt^  hehathfomewhattoanfwer  by  means  iufl',tum'i"tJ!!, 
 of/^.Pfr4.wdifaduantapctohimfclfc  :  "  It  fnfficeth  mee  for  all^t''"''^''''^'^"*'^ 
 RtghteoMjnefJe,  onlytohntie  himmerctfHilvnto  mceto  vphom  onely  I  cr.a. 
 hme  finned.  But  what  \t  the  mercv  here  intended  by  S,  Bernard]  ^J^'^^Ko^ftt- 
 Jnatappearetn  by  the  Other  wordi, ""  Gods  pardon  u  mans  Rtgh-tfi-jmrntnuiufti- 
 teoufneffe.  ThcmercicofGodthen  that fuhSceth  for  all  Righte-  ^J'"^"^"'-"' 
 oufncllc  is  in  xhc  forgiuenejfe  andpardon  of  our  (ins .  Buc  M  Ferktns  v  B.-rnj»CM»r, 
 tranflating  the  words,  mans  right eoufne^e  is  the  merctfuincffe  '>f^ZfmfilT^ 
 God,  gaue  M.Btfhopiu  aduantageto  fay,  as  [(Bernard  had  ij30-  Domm  tntrnni 
 ken  of  Inherent  rightcoufncflc,  that  by  Gods  free  grace  and  mercy  Z"fi!t^me''J7'* 
 it  is  befioived  vpon  vs.  But  S,  Bernard  doth  not  fay  that  mans  i>omw  mtmam. 
 Inherent  rightcoufnelfe  by  the  gift  of  God,  butGodsforgiuc  ^.w'^^^^'^^S^. 
 nclfcofmansfinncs,  is  the  righteoufnelfc  of  man  in  thefightof''""c^wM,Vw. 
 God:and  ifthe  place  had  been  rightly  tranflated.hc  had  been  fur-  K!,u^^k*D!:. 
 ther  put  to  his  lliifts  for  anfwer  to  it.  In  the  third  place  hec  was  '^unquid^tun- 
 quitegrauellcd,  and  knew  not  which  way  to  get  our,  and  there-  l'^io'^}u^''*^i 
 fore  mentioncthnothingofit,  left  the  Reader  (liould  plainly  dif-  ^'^^xft f'^'jom 
 ceriKhimto  bealiar  Butlvvilldohimthcfauourto(etitdo\vne  rf!ir^!i,p,,M«''' 
 onccagaine.  ^  I m!l (ing  of  t he  mercies  ^f  the  Lord  (or  euer,  faich  ""•/>#'  o^^iv 
 Bernard  Shall  Ifingofmme  owne  Righteoufneffe  ?  Lord,  I  rrtHre-  irmtof>nu"'t,7- 
 member  (or\villmakemention»f)thyRizhteou^ne(feonly  :  for  that  is  &'■  'l*'f.*  <*■<- 
 mmealio.  For  thou  art  made  vnto  me  Rr^hteoufnejje  of  Gtd.  Am  I  iimtq„tdemott. 
 to  (iandin  fear  e  left  one  {Righteoufneffe)  be  not  [u^ctent  forv;  both  ?  "•  "''^""^"^ 
 Jtiinota^ort  cloake^  fuch  m  cannot  couertvco.  This  Righteoufneffe  r;udm,;pjt»tu 
 being  large  An  d  e  tie  r  Ufi  in g^fb  all  largely  couer  both  thee  and  me,  And  ''^[^'^l'^^'^'^'' 
 
 m 
 
42  o     Rtgkeoufnejfe  before  God  is  minted,  not  inUrertt, 
 
 in  mt  verilj  it  couereth  a  multitude  affnnes,  hm  in  thee  rvhat  bnt  the 
 treafuresoffietie^  the  riches  of  goodnejle  ?  Now  what  doth  Siinc 
 j|??r«<«r/3/ heere  intend  ?Marricla!th  AI.Bi/hop,  that^ehauenotH- 
 ft  ice  ofouroivne,  that  is^  front  onr  felues,  hnt  from  the  gaodnefje  of 
 God,throHgbthsmerttsofChrtftsfaffio».  Yea  but  whatis  that  iu- 
 fticc  chat  he  meancth,that  we  hsiue  from  thego&dneffeofCod?  For- 
 (both  he  tcllcth  vSjthat  it  is  Inherent  mflfce,4nd  that  Saint  Bernard 
 ffeaketh  thereof  elfxvhere^as  adtjiintl:  thing  from  the  iufiict  of  Ckri/f, 
 What^and  is  thatall that  ^.5tfr«^r<i  here  faith?  Giucoucr,^ i?*- 
 /35r«)^,giucouerforfliame4ftnue  no  longer  agaioft  your  cofdicnce: 
 your  ownc  hear  t  told  you  hercjthac  you  plaicd  the  part  of  a  Icaud 
 andwilfullmam  TbeRjghtcoufn<°(rchererpokenof,  isbut  o«^, 
 Andonefy  one  :  it  isaR!ghfeoufncirey»]^c/tf«^  both  for  Chrifland 
 «>/ ;  i  t  Cittiereth  both  Chriji  and  vs  \  it  couereth  in  vs  a  multitude  of 
 finneSj  and  in  him  the  riches  of  mercy,  and  is  this  meant  of  Inherent 
 righteoufneffe  ?  Is  our  inherent  righteourneircfufficicnt  both  for 
 Chrift  and  Ysf  doth  itcoucrbothChriftand  vs  >  Butwhy  doel 
 thus  debate  with  a  man  altogether  void  ofconfcience  and  Hiame? 
 iS.'5tfr«4r^cxprcfly  tcftifieth  the  one  Righteot^fnes  ofChrift,  which 
 ^nly  we  are  to  make  mention  of,  as  beingfuffictent  both  for  himand  • 
 VJ,C0uering  in  vs  a  multttude  offnt,  fo  as  that  by  1 1  we  arc  accepted 
 for  iud  in  the  fight  of  God.But  to  make  his  matter  fecmc  rhebet- 
 tcr,  hee  refcrreth  the  Reader  to  the  fitit  Sermon  of  ^^r^rfr^  vpon 
 the  words  of  E fay,  ftdiDomtnum,  there  to  fee  fbrncwhat  of  Inhe- 
 rent iu  ft  ice,  whereas  in  that  Sermon  he  hath  nothing  at  a!  to  that 
 purpofcjfo  that  I  fhould  ha ue  thought  It  miftaken,  but  that  the 
 margin  and  the  text  haue  cited  it  both  alike.  And  that  it  may  ap- 
 peare  that  he  doth  but  gulf  and  abufe  his  Reader,it  is  in  the  fifth  of 
 xBtmMvtrk     thofevery  Sermons  that  ^y.i^rr^W  hath  affirmed, that  'e>/i!r^/^/[>- 
 pflfSir       teoufneffe,  iftve  haue  any^  is  not  phre^and  is  by  the  Prophet  compared  to 
 4<:/f^/tf<J(c/w^,  as  before  was  llicwed :  whence  it  followcth  incuita- 
 bly,  that  our  Inhercntrightcoufncs.isnotthat  whereby  we  ftand 
 as  iaft  in  the  fight  of  God.  Thefentence  of  Attflme  was  not  cited 
 a  Uug.itt.'Pfi.-it.  broken, but  whole :  *  He  hath  made  our  ^nnes  his  fins,  that  he  might 
 DeUa<i n-'(ira[u.x  fff^igfji^jrizhteoHfneffeourrtffhteoufnsffe.M.Bifheps  honcfty  appea- 
 ftrtamf.M'Mno.    rcth  as  it  15  wont  to  doe,  m  leaning  out  that  part  or  thefentence 
 ftr^iujittMtnfr-  yyi^jch  fhouldgiuehght  to  the  reft  ;  otherwife  Saint  Jufti»smc2- 
 ning  would  be  plainCjthat  as  Chrid  hath  madeouriinncshis;,  fo 
 
 he 
 
J^tghUonfreffe  before  God  is  imfuted^not  inherent,  /i^il 
 he  hath  made  his  Righteoufncffc  ours,  which  is  onciy  by  impuu- 
 tion.  As  for  hiscxpoluion  it  is  altogether  abfurd  ,  hccaulcChnfl 
 \y^ mertting  Inherent infttct  or  right eoMfnejfe  for  vs,  hath  not  made 
 hisRiehtcou(ncircours,whichisthcthingthat.9.^«y?/»aftirmcth, 
 buchach  j;iuenvs,a  Highteoufncfl'ctf  our  ownc.  The  expofiiion 
 of ihc tu/f tee ef  God  wh\chhccncth  oiiioi^ylufl/tt  ,iswhoIy  imper- 
 tinent, bccaufc  the  Righrcoufnclfc  of  Chrirt,  of  which  he  f.iith 
 that  CfjriJI  made  his  RtghteoHfnejfe our  Righteonfnejfe ,\i\\\c  Rrgh^ 
 teeHfnejj-e  which  Chrift  wrought  for  vs  in  his  ownc  pcrfon,not  that 
 which  God  vvorkcth  in  vs  for  his  fake.  The  finnc  was  wrouohc 
 by  vSjthe  Rightcoufncfic  by  him  :herookctohimour(inne,  and 
 imparted  his  Rightcoufncfl'c  vnto  vs.  And  this  Righreoufnelle 
 imputed  vnrovs,  isrruly  fayd  tobe  that  xvhtchGodgtuethto  many 
 thatmanmay  he  wfl  through  God,  fo  that  therein  X^«ij?/«howfo- 
 cuct  Taith  nothingthat  is  contrancioout  defence, 
 
 9,  W.BiSHOP. 
 
 Now  let  vs  come  to  the  reafons  ofCAthoUkejy  rvhich  M.  Pcikiny 
 caHiug  theobteUions^propofethfor  themJoproue,that  them/} ice  which 
 Ced  heftofveth  vpon  vs^is  Inherent  ^and  not  tmpHted, 
 
 OF  INHERENT  IVSTICE. 
 
 F 
 
 Irftobie^  As  one  man  cannot  bee  made  wife,  valiant,  or  conw 
 _  tincntbythe  wiledomc,  valour,  or  conrinency  of  another,  fo 
 one  man  cannot  bcmadciuft,  by  the  iuflice  of  another.  M.  V^x- 
 Vxu^anfvrereih ^T\\:\i  one  mans  iultice  cannot  bee  made  ano- 
 thcts,  00  more  then  life  or  health,  but  Chrifts  iufticc  may,  who 
 by  coucnantof  grace  is  made  eucry  mans  owne,  with  all  his 
 gifts. 
 
 Reply.  This  anfveer [AlHcth  not  the  difculty  ^^f)  ^hitat  all,  far 
 Chrt(isvftfedome  poveer^and ^her gtfts are  not  mtfhted  vnto  vs,  as 
 itisemdcnt,  M'hy  then  is  hisiufitce  more  tbentherefl  iwee  confejf* 
 that  tnanoodfenfe  Ml  Chrt^t  gifts  are  ours  ^  that  it,  they  rrere  all  em- 
 floyedtopurchjifeoHr  redemption, andwe doddHy  offer  them  toGod, 
 that  be  wtUfor  hu  Sonnesfrk^  more  and  more  va(b  vr  from  ottr [tunes, 
 
 SIM 
 
42  2     Rhkeoujhejfe  before  Ood  is  impted^mt  inherent. 
 
 APtd  hefiow  his  graces  more  flentifullvpon  vs  :  th$u  are  aH  Chrtfis  ri" 
 ches  otirs^fo  long  04  vpe  l^ep  our fe lues  members  ofh/s  myflicdlhodj^httt 
 this  is  nothing  to  the  point  xvhtchthe  argHment  touched,  how  one  man 
 mayformaliyhe  made  iu(l  bj  the  iuftice  ej  anathcrjrather  then  wife  by 
 them^edomeofanotbeu 
 
 R.  Abbot. 
 
 fSe!i.f,  Wchauc*  before  hcarditconftffcd  by  Htf//^r«;#»^,  that  the  fin 
 
 of-<^^^wisimputccitoallhispofterity,asifcucryman  had  com- 
 miticd  the  fame  hin)felfe,ncjthercan  they  truly  dcfcribe  the  ftatc 
 ofOn^/»<«///?»»*oucofthedo(5lrincofthcir  owne  fchooles,  l)ut 
 thcyrauftconfeflc  fomuch.  Now  let  them  rcfolue  vs,  how  one 
 man  may  be  reputed  to  haue  finned  in  the  finne  of  another ,  and 
 we  will  refolue  them  how  we  jnay  be  reputed  to  haue  wrought  all 
 Righteoufnclfc  intheRightcoulndleofChrift.  Surely  as  Adam 
 h^uiuji.itpee-  did  bcarcthcper[bnof3llraankindjandl>»'^<i/fBvrtf  thatenemafff 
 7i!^Z'p.rM-    as  S.  Anfim  faith,and  therfore  what  he  did  was  as  done  by  all  and 
 hHcomntiiUev-  cuety one, fodid Chtlft  Beate  thcpcrfoH of  ail  the  cle(fland  faith- 
 T£naJd'cpiii.   full,and  v/as  aecounted  as  ihera  allin  one,  *=  not  one  that  made  the 
 ipo.  \^ondtir>t  ^orfeimre^and  another  that  made  the  fatisfaBion,  becaufe  one  Chriff 
 ^^lijltufidtjiu  «  ioththe  head  and  the  body,  and  thcretbrc  what  hcc  did,  likcwilc 
 €<ipHt&corpiu    was  as  done  by  all  and  eucry  one.  M.  P  er  kin  sthet  fore  riehily  faid 
 tbatChrilt  being  made  ours  by  the  couenanc  or  grace,  wee  one 
 with  him ,  and  he  with  vs,  albeit  the  Righteoufnc (Tc  inherent  in 
 him  cannot  be  inherent  in  vs,that  we  thereby  fiiould  be  inherent- 
 ly iurt^yet  by  imputation  the  fame  is  deriued  vnto  vs,and  we  ther* 
 by  and  for  his  fake  arc  accepted  >  as  ifwee  we;  e  inherently  ii»ft  in 
 moft  perfc6t  and  high  degree.  But  faith  M,  Bifhoj^^thewifedome 
 and  power  ofChrifl^and  his  other  gifts  are  not  imputed  vnto  vs :  vohy 
 then  his  injlice  more  thenthe  reft?  \diXiUvcih\m,  that  thatoncly  is 
 imputed  vnto  vs  which  by  the  couenant  ofgrace  is  to  be  imputed, 
 which  onely  hath  reafon  of  imputation.  Although  Chrift  be  who- 
 ly  ours,ihatis,forvsandforourvfevnto  Saluation,  yet  by  impu- 
 tation he  is  ours  onely,in  that  which  byway  of  humiliation  and 
 obedience  he  hath  vndcrtakcn  and  performed  for  vs.  That,  I  fay, 
 is  imputed  vnto  vs  of  Chrift,  which  Chrift  is  mecrly  and  onely  for 
 vs»  what  he  is  abfo  lucejy  of  himfelfcjic  is  not  imputed  vnto  vs,  al- 
 
 bcic 
 
Rfghteoufneffe  he j  ore  God  Is  imputed^not  inherent.     42^* 
 
 bcithis  infiniccwifdomc  and  power,  and  prudence,  and  whatfci- 
 eucrhec  isot"  himfelfc,  hauc  concurred  to  the  doing  ofthat  rhnt 
 (lioiild  be  imputed  viirovs,  and  doc  concurrc  to  the  cfic fling  and 
 maintaining  ofthorcbencficsjwhich  of  that  imputation  arc  to  an(c 
 vnto  vs.  But  the  wifdome  and  power  of  Chrift,  as  they  are  i:i  his 
 humane  nature  a  partofthe  image  of  God,  andoftHatrightcouf- 
 nclTc  whereby  manOiouldbewifetoknow,  andablcto  docwhat 
 concerneth  him  towards  God,  arc  imputed  vnto  vs  as  9  partof 
 his  Rightcoufnede,  and  thereby  he  acquicteth  our  ignorances  and 
 crrors,our  wcakneircs  and  frailties,  that  the  lame  ftand  not  againll 
 ys  in  the  fight  of  God.  And  thus  one  may  be  reputed  wife  by  the  wif- 
 dome of  3nother,and  iuft  by  the  iufticc  of  another,  bccaufc  where 
 any  thing  is  in  nature  of  duty  and  debr,ic  is  at  the  difcretion  of  hmi 
 to  whom  it  IS  due,  to  accept  one  mans  performanrc  thereof  for 
 difcharge  of  the  <5ther.  Yea,  but  faith  Ai.Btfho^^  this  is  nothing  to 
 the  ArgHmtnty  how  one  man  m^j  be  formaliy  tuji  by  the  mslice  of  ano- 
 ther. And  lanfwcrehim,  thatthcirobicdionisaformall  foolery, 
 grounded  vpon  a  witlclle  fiippofall  of  that  which  no  man  is  fo  wic- 
 Iclfc  as  to  imagine.  Wee  fay  that  a  man  may  be  formally  iuft  two 
 manner  of  waies.  A  man  is  one  vjiy  formally  w^  $yt  ejuaUtie,  ano- 
 ther VJ^^  formally  tfifiin  Urv.  Formally  itijiiH  ^iiaittity,M  he  in  u  liom 
 is  found  the  perfect  inward  forme  and  qualitieofiulliceandRigh- 
 tjoufnclTe  without  fpot  or  ftainc;  and  thus  it  were  abfurd  indeed, 
 to  fay  that  a  man  may  be  formally  mf^  by  the  iiifticc  of  another,  be- 
 caufe  the  inherent  quality  of  one  fubicd,cannoc  become  the  inhe- 
 rent quality  of  another.  Bui'm  courfe  of  law  and iudgement,  the 
 forme  of  iufhce  is,  not  to  be  fubiedt  to  crime  or  accufation,  and  he 
 is  formally lufl,  againftwhomno  allien  or  accufation  isliablcby 
 law.  Now  it  i$  true  indeed  thateuery  onethat  is  formally  tuf}  lu 
 quality,  is  zMoformdly  /»/?  tn  lavp ;  but  yet  a  man  nuy  be  formally 
 iu/ftn/aiv,  who  by  inherent  forme  andqualitic  is  no:  iutt.    For  in 
 ihi^fortaman  becommcth  m(i  by  pardon  andforgiucncire,  bc- 
 caufe  pai  dan  being  obtained,  the  law  proHedcth  no  further,  and 
 all  imput:ition  of  the  offence  in  la\v,is  taken  away  as  ifit  had  neuer 
 been  committed.  And  this  is  the  fhtc  of  our  iulhcc  and  Rightc^- 
 oufneffe  in  the  (ight  of  God,  that  through  the  imputation  of  the 
 merit  an»d  fatisfa<^honof  Icfus  Chriffour  flnnes  arc  forgiucn  vs, 
 and  thereby  no  accufaiicn  is  hablc  againli  vs ,  cither  as  hjuing 
 
 done 
 
4^4     Rtghteouf/teJJe  before  Godis  mptttedi  notMerent. 
 
 done  what  wc  ought  not  to  cioc,or  not  done  what  we  ought  to  ^o, 
 tfR!bm,8,j  j;  according  to  the  words  of  the  ApoiWc /fVhofha/l  I  aj  any  thmg  to  the 
 rW^tf  tf/Gt'^^/ ^/r^/if  we  rcfpecl  inherent  qu3litie,thcrc  is  inough 
 to  charge  him  withjbut  by  forgiucncire  of  finncs  the  fame  becom- 
 ^— meth  as  if  it  had  neuer  bcen.Ina  word  therefore  jWc  arc  not  formai- 
 ly  itifitnqHMlhy,  if  God  iiidgc  vs  thereby,  being  ftainedand  defiled 
 inalltne  Rightcoufncflethat  wehaue;  but  we  arc  formnllj  iuji in 
 iaiVy  by  the  imputation  of  the  Rightcoufncfleof  Chrift,  for  that 
 thereby  a  fatisfaiftion  is  intcrpofedjand our  finnes  are  remitted  and 
 pardoncdjfo  that  there  is  no  let  but  that  God  mercifully  for  hisfakc 
 acccptethvs  vntocuerlafting  life. 
 
 10.  W.  Bishop. 
 
 2.  OhieElion.  Jfwebee  righteous,  oriuffbyt^JeRighfCOufneflc 
 of  Chrift  imputed  vnto  vs,  then  is  cuery  iuft  man  as  righteous  as 
 Chrift  himfclfe,  hauing  the  fame  iuftice  his,  which  isChiirts,  buc 
 that  is  too  too  abfurd,£y^£»;M. Perkins  ^t^/^'^r.  Chrifts  Righteouf- 
 ncffc  is  not  applied  vnto  vs  in  the  fame  meafure  as  ic  is  in  Chrift,  in 
 himit  is  infinite,  but  of  it  fo  much  is  applied  to  this  or  that  man,  as 
 will  ferue  for  his  iuftificatioH.  And  to  helpe  this  anfwcr  forward,  I 
 wil  adde  his  marginall  note,  cuen  as  any  ftarre  partakes  the  whole 
 light  of  the  Sunne,  with  the  reft  fofarre  forth  as  the  light  makes  fc 
 to  fliinc. 
 
 Reply.  T^at  which  is  applied  of  Chrtfisiufiicg,  tothisorthatwM^ 
 u  either  infinite ^anA  then  the  man  is  as  tuft  as  Chrifl :  for  there  can  $e 
 no  greater  then  infinite  in  the  fame  kjnd.Or  it  is  not  infinit^hHt  iu  a  cer^ 
 taine  meafure  as  he  feemeth  to  granty  and  then  it  isnofartofChrifis 
 infinite  iuftice,  for  all  the  parts  of  an  infinite  thing  areinfimte,  accor- 
 ding vntatrtte  Philofophie.  It  remaineth  then  thatacertainelimitted 
 fprtion  efinfiice  is  deriued  out  ofChnfis  infinit  iujitce^  andpowred  into 
 this  or  that  man^  as  inhis  ovDne  example^  The  light  of  euery  ftarrc 
 is  recciucd  from  the  Siilne  beamcsr^f  /  is  not  the  light  inthefiarre^ 
 the  fame  which  is  in  the  Sunne,  for  one  accident  cannot  h  in  tvpofM^" 
 tQ^s  Co  far^e  dt^ant^  nett  her  is  it  ofhke  vertue  to  lighten  t  he  skies,  as 
 itisenident :  hfttisa  farre  dimmer  lights  fometvhat  hke  vnto  that  of 
 the  Sunne  from  whence  it  came,  Euenfo  in  our  iusiiftcation  from  the 
 Sonne  ofinfiice  Chrtfi  lefus^  certaine  beamcs  of  particular  tuflice  are 
 
 conneied 
 
IRighttatifnfJfe  before  Goi  is  mfuted^not  inherent.    425" 
 
 conueied  into  thu  or  t hat  mans  Joule ^  vthercby  it  ts  boihltghtnei  by 
 
 fauh^atidinfiamedbychArity.bfit  there  u  exceeding  difference  between 
 
 their  itvo  iufiices^  more  then  there  u  betvceene  the  light  of  the  Stinne, 
 
 and  the  light  ofaftarre ;  which  S.  Auguftinc  tnexpreffetearmes  del$- 
 
 uereth  Joying  :  Hovyniuch  difference  there  jsbctvvecnctlic  light 
 
 that  doth  lii;hten,aiid  that  which  is  lightened,  that  is,  the  Sun  and  ^'*>>fw'/: 
 
 tl;c0;jrrc  light,  fomuch  difference  is  there  bctwccnc  the  iufticc  ^  '^" 
 
 thacdoch  iuHifie,  and  that  fuftice  which  is  nude  by  that  iuftifica- 
 
 tion  ;  tomt^  bettveenethetn/liceofChrt/lj  andibHtvphtchis  tneuery 
 
 gvodChrt^ian, 
 
 R.  Abbot. 
 
 M.Bifhopi  learning  might  herchaue  informcdhim,  but  that 
 his  will  oiurannc  his  wit,  thatihc  rightcoufneflc  ofChrift,  as  he 
 is  man,  is  not  infinite,  becaufc  it  is  the  Rightcoufncfie  of  a  finite 
 creature,  which  is  not  capeableof  that  that  IS  infinite.  TrueDiui- 
 iiity  diftinguilheth  the  thingsof  the  manhood,  from  the  things  of 
 the  godhead,  the  one  finite,  the  other  infinite  5  thereby  to  vphold 
 the  integritic  of  two  natures  in  the  one  pcrfon  of  Icfus  Chrift. 
 Yea,  and  the  righieoufncflc  of  the  manhood  oiChrirt,  aslcon- 
 ceiuc,  may  two  waiesbe  confidcrcd,  either  abfolutelyas  inhim- 
 felfe,  or  refpe^^uely  as  forvs.  •  The  abfolutc  Righteoufncfle  of 
 Chrift,  though  it  be  finite,  yetis  next  to  that  that  is  infinite,  beinj^ 
 aboue  all  the  righteoufncffcof  men  and  Angels,  in  that  thc*y^/n^*iohn3.34. 
 wofgiuen  him  without  meafiire,  and  therefore  his  pcrfcilionswere 
 the  vttermoft  that  a  creature  in  any  fort  can  be  capcablc  of.   But 
 the  refpcdiue  or  difpcnfatiue  Righteoufneffe  of  Chrift,  is  that 
 whereby  he  is  ^*«(/?  for OTr«,a$5.5tfr«<<r(ifpcakcth;  the  righteouf-  ^g^„j  ,^ 
 nefle  which  he  performed  for  vsin  fulfilling  the  law,  '^  being  mad*  uat.fer.-jo.nt. 
 vnderthelaxv  to  redccmc  vs.  According  to  this  Righicoufncfre-^'J'/'''''''""'' 
 therefore  it  is  true,that  by  the  imputation  of  the  Rightcoufncffc  of '  0^1.4.^ 
 Chrif},  we  are  as  righteous  as  chrift,  notabfolutely,  butasChnft 
 vas  for  vs  in  fulfilling  the  law.    The  infinite  value  nnd  force  of 
 which  Righteoufnclfein  Chrift,atofe  not  from  any  infinitcnrflc  of 
 Jtrrlfc,  being  but  the  rightcoufncffcof  thelaw,  which  is  huttlic 
 dcfcripiion  of  that  image  of  God  to  which  man  uasfirf^  created, 
 and  ought  to  be  in  man,  biuicarofc  fromthc  infinitcncllc  of  the 
 
 *   pcrfon 
 
4^  6     Righteoufnejfe  before  Godismfuted^mt  inherent. 
 
 perfoti  ofhiniby  vvhomic  was  performed,  being  both  God  and 
 man,  and  thereby  is  ofthat  large  cxccnt  to  iuttific  all,  and  to  pur- 
 chafe  cuerlafting  life  to  all  chat  doc  beleeuc  in  bim .  Rightly  there- 
 fore doth  M.  Perkjnshyi  that  the  righteoufncffeof  Chnftis  not 
 appfjed  to  cucry  particular  man  according  to  the  infinite  value  of 
 itfeife,  becaufe  that  infiniteneffc  proceeded  not  of  the  nature  ol- it 
 felfcjbut  according  to  that  meafure  whereby  it  appcttaineth  to  vs, 
 whkh  is  dcfcribcdin  the  law.   Neithtr  is  his  eonrtpariron  of  the 
 Sunne  and  the  ftarres  further  to  be  ftrained^  but  oncly  to  fhcw  that 
 cucry  thing  thatrcceiuethfromanother,receiueth  according  to  the 
 ftint  and  meafure  of  it  felfe :  he  neuer  meant  that  the  righteoufncflc 
 of  Chrift  which  is  imputed  vntovs,  is  dcriucd  to  vs  to  be  a^ually 
 inherent  ill  vs,  as  the  light  of  the  Sunne  is  deriucdfrom  it  to  be 
 actually  inherent  in  the  ftarrcs.Yct  wc>dcny  nbt,butthat  the  beams 
 of  inherent  Rightcoufncflc  arc  deriucd  vnto  vs  by  regeneration 
 and  new  birth  through  the  fpirit  of  Icfus  Chrift,  but  that  is  not  the 
 Righteoufneflehere  fpokenof,  and  M,Bi^ofm\^t  take  occa- 
 fion  outof  hisovvne  words  to  call  itadimmchght,  as  indeed  it  is 
 more  dim  and  darkethcn  thatby  itweecanfindethcway  loGod 
 and  cucrlafting  life. 
 
 ii.W.  Bishop. 
 
 The  th$rd  rcafon  for  the  Catholike  party.  If  men  be  made  truly  atd 
 rea,llj  tttfi  by  (^hnfti  mfticey  imputed  vnto  them^  inh\e  manner  Chrifi 
 fhouldbe  made  really  vniufl^  by  the  iniquitie  andfinnesofmen  tmpmted 
 vnto  him.  For  there  is  no  reafonto  the  contrary ^  but  one  may  at  well 
 be  made  vniufi by  mpHtatfSH^attufl',  e}feciaUy  conpderingthat  euiilu 
 made  more  ea(}ly,atjdmorewaiesthengood.MVcrkms  anjxver  u^that 
 we  may  fay  Chrifi  vooi  a  [mner  truly ^  not  becaufe  he  hadfnne  in  him, 
 but  becaufe  ourfinnes  were  laid  on  his  fhoulders.That  reafon  is  naughty 
 for  he  is  not  truly  afmner^  that  paies  the  debt  of finnes ,  which  an  i«- 
 mcent  and  mofl  iufi  perfon  may  per  forme  :  buthee  that  either  hath 
 ftnaetrjtly  in  him,  or  is  fe  by  ithpHtation  firuck^n^  that  the  finnes  are 
 made  his  owne  reatly^and  he  t»  all-cafes  to  bee  dealt  withall,ai  if  he  fin. 
 ned  himfelfe :  at  they  hold  that  one'tujiifiedby  imputation  ofChrifls  m- 
 llice,is  really  tn  Gods  fight  tuff, and  is  bath  louedtn  this  Itfe^  and  [hall  be 
 reivardedin  the  next,  asifheweretrulytufiindeeed  :  Buttoauouch 
 *  our 
 
Right eoujhejfe  before  God  is  imputed ^not  inherent.  427 
 our  SduiourChrifitoietfoa [inner,  is to^^itythat  hewui uuertedt>om 
 Cod,  the  Jl.iMe  of  the  diuell^  and  fonne  of  ^erditton,whtcb  is  pUtne 
 hlafphcmte.  7hatfentence»ut  of  the  Prophet^Hcw^s  counted  with  *^^' 
 (\\\v\ci%  ,is  exfoHhJled  By  the  EHangtli(ls^thiit  heexvaijo  taken  indeed, 
 Bnt  by  a  rvtckfd  Ittdge ,  and  a  repiobate  people.  And  therefore  ifjOH 
 Allow  of  their  ftntence  ^range  yoHT  felfe  rviththem  ,  m  one  ofihctr  nunt- 
 ^(T.i'.  Cluyfoftomc  ^7^//w  produced,  confit  met  h  the  fame,  faying, 
 th.tt  Godpermtitedhtmtohe  condemnedas a^nner,  not  that  hee  was 
 one  tutly  Chrtfi  lk»o\t  u  called Jinne  by  S.  Paul,  but  bj  a  figure,  fg' 
 pttfyin^  that  he  rvas  afacrtfce  forfnne  as  hath  beene  before  declared. 
 TheJamebleJJed  Apoftle  when  he Ipeakf  th property  ,i?ffirmeth  in  platne 
 tea'rmeSf  that  Chrtfi  wa4  tempted  Uks  '^"^<'  '^'j  '»  all  things  excepting 
 fnr.e. 
 
 R.     Abbot. 
 
 M.  Perkinsytc\Azi\\,  thac  as  we  arc  called  righteous  by  the 
 RightcoulnellcofChrilVoChiiO  mightbe  calictla  linncrby  our 
 finncs,  not  by  hauing  the  blcmifii  and  corruption  thereof,  but 
 onelythe  guilt  and  imputation,  cuen  as  hoc  hecommcih  truly  a 
 debtor  that  vndcrtalcethanotbers  debt,  .'I/. ^r/Z>o^  faith,  that  antn- 
 Kocentandmojituflperfon  may  pay  the  debt  of  Jinne,  and  (uch  a  one 
 do  we  acknowledge  thcSonne  of  God  to  bce,whoyeibccing  \\\i\ 
 and  innocent,  might  by  M.Btfjops  ownc  confcffion,  bee  termed 
 f  being  rightly  vndciftcoJ)  rfy/«»(?r,becaurche  faith  that  he  ruay 
 be  called  truelyafmner^v^ho  isfoby  imputation  firooken,  as  that  the 
 finnes  are  made  his  ownereally,andhe  mall  cafes  to  bee  dealt  tvith  as 
 ifhehadftnnedhimfelfe.   For  thus  was  the  cafe  wich  Cbrift,  who 
 really  though  not  inhtrenrl y,took  vpon  him  our  finnes^by  vndcr- 
 taking  really  as  in  our  perfon  the  guile  thereof,  and  therefore  be- 
 ing dealt  with  as  if  hee  himfclfcr  had  con-mittcd  the  fame.  There- 
 fore doth    Hisrome  apply  thele  words  to  Chrjll,  *  Ihouhafl  iNuret  niVf<d 
 I  brought  vpon  mee  that  wrath  andjlorme  ofthyfuriexvhich  thou  rvafi  (t^.l.'"^"^ 
 to  pour  e  out  vpon  the  nations,  btcaufe  I  haue  tal^n  vpon  mee  their  fins. 
 So  Htlarteh\x)nt\\iKh  all  the  terror  of  the  tempeflthat  raged  againfi^^^";J^"^/^j^ 
 vs,  lighted  (or  lay)  vpon  him.  Therefore  in  right  meaning  to  Ly  ttmr  Jefxuini>* 
 that ChfiQ  was  matle  afinner'm  chc  bearingof  our  finncs,  i$  ^"^^^'ll'l'^^^'f*' 
 toaffirmc  that  ChrtfivrasauertedfromGod^  the  flane  of  the  diuellj 
 
 •      Ee  a»d 
 
 * 
 
 [] 
 
42  8      ^ighteeufneffe  he  fore  God  is  imputed,  not  inherent. 
 
 ^ndfcfine  offer  ditto*},  z'iM.  BtP3o^\gi\otdXii\y  collcdcth,  bccaufe 
 
 thcfc  arc  conicqucnts  oncly  of  inherent  corruption  and  tinne» 
 
 whctcby  a  man  is  borne  in  finne,according  to  the  depraiied  im^ge 
 
 «i.it>h.j.».       ofhim  of  whom  heels  borne,  andnotcucryone  towhom  finnc 
 
 do<iume».m  li  {tr\\:,inc6,hut^  vohofofucr  cffumitteth  ftnr^fu  of  the  dtuell  Therc- 
 «:r,iChr'(i,iive  foxc  thf  Fachcfi.  loihat  lenle  that  here  is  Ipokcn  or,  have  rot  for- 
 hemc„:erj,euatcy  [^^^^^  to  icrmc ChtlR  ^ /?«>?ei' ,  ill  refpc6^  as  heetookt  vpcn  him 
 r':u>!dipcuat/tdj-  the  imputation  ofoiirlinncs.   So  laith  Oecurneniw.     Chrifi  was 
 
 ^v7opy'!I]lJia?^^^  '^  f*"^^^:,  ^^  "^^^  ^'^  ^^h  ^f°"  ^'^  thcfimcy  of  the  whole 
 
 ^c.  vrer/d,  and  make  ihem  proper  to  him/e/fe.  For  that  Chrifi  rrai  a  fin'^ 
 
 ff'pelZ'mfuc-'  "^^  hearethe  Apojile,  He  made  him (i*tne for  vs^rgc.  Vpon  which 
 m.audi.,  Y^umqui  svordb  of  tlic  Apoiilc  Chjfofiome  aJib  fdith,  not  only  as  M.  Bifiiop 
 ftccaium.f^c.  ^\x.ci\\^i\mGod fermtited  him tcbe condemticd m a fnner^hxil  aifoas 
 tchtyfofl.  vtfu.  Ai.Perki»s aWcdgtth  ,  though  yl/.  B^fhop  vnhoneflly  dillVmbJeth 
 fra  feci.  5.  \t/  Hewadethc  tuft  afinner^  that  he  might  make  (inner  s  tuft.  I  n  h  k  c 
 
 Teccnf,!^irafi!a  ^«rt  Hterome  as  in  one  place  iie  faith,  that  ^ Chrifi  accoumeth  our 
 f^iit.ft.  /^nKejhu/innef,fo\nsT\oihcrp]9cchc^S\imeih,  ihst^  Chrifi  did 
 
 \n.?!aa6nm]e  f^of^S'  htmfclfe  ajimer.tn  that  he  hare  our  (mnes.  So  fait h  alfo  Saint 
 profiuturquipcc-  yjftfitn,^  Chtifi  after  a  fort  finned  in  thj  mfirmtiy  :  heementionedthy 
 uit.  ''^^"^'^fmneioutofhueiWKemotiih^andcalledthemhisfinnes,  All  this  the 
 h^uguft.zn-pfai  Piopliet  f/^yccnfirmeih  when  hc(aiih,i  He  was  csumed  with  the 
 
 I'j.Taiunua.pecca-  *         ^  t       i  lU  itJ  1 
 
 zitcin  r^rmitaie  f  anjgrefjors,  which  was  nor  ondy  by  a  w  icked  nidge  and  a  repro- 
 $uaChn(iu-.ModB  [^^.g  ocorAc, ii  M  Bijhov  n'.entioiieth  ,  but  in  that  God  Made  hit» 
 t(:»'j^uTm ex o>e  fi»fie,  God  couHtcd  l-im  With  hnncTS  ,  and  theretortlayedvpoiv 
 Pto,'icebat  t^M  hini/^tftf«>/^of  fmners,  in  that  be  was  *"  h^nfedon  a  tree^  for  the 
 
 dicetaCfua.  ■'  i-i  JTt,  ir\i 
 
 lEta.s^.ij.  ^  cur fe  of  God  is  vpon  htm  that  ts  hanged,  incrctorc  tlie  Prophet  in 
 Aa^'Vo*'  f'^c  ^''^'^  P'^^*"  '^'^^ ,  that "  the  Lerddidlay  vpon  him  our  ini^uitiesi 
 1 D  ut  '3 ! .  J  J.  the  Lord  weu.'d heake  him  (fr  make  htrnfubieEl  to  tnfirmttiet.  that  wc 
 iTp(a!.8\f  "**  mayvndciBand  that  God  did  not  onciylcaue  him  to  the  hsnds 
 Apyhcd  to  ofmen.but  hinifcire  counted  him  with  finners,  by  the  bearing  of 
 S?!k  f»rtr^eu  ^^'f  finncs,and  therefore  dealt  with  him  himrdfe  'acccrdirgly,  fo 
 Pijj  hv  A-nob.  that  he  had  caufc  to  cry  out,  "  Ihineif-dignationlicthhardvponme, 
 Viia^"''" ''''' and  :houha(i  vexed  me  with  an  thy  Hormes-,  °  Lord  why  dhorrefi 
 o  vvrf  14.  thoumj  foule^'indhtdefi  thy  facefremmc'  P Thywrathfulldt^leafuro 
 Q  Hh.].ts.  go^th  ofterme,  A»d  thefcare  &f  thee  hath  Vndnne  mee.  Yet  as  tou- 
 rCdp.7.ao.  chhig  thc  pcrfon  ofChrJfl  ill  hirr.felfe,  WC  acknowledge  it  a^farrc 
 as  Al.B  (hop^xhzt  he  was  °^ excepted  from  (inne^  tbathcc  was  '  holy^ 
 barmelefje^vndefiledyfe^araudfromjinners  ;  and  bccaufc  to  apply 
 
 •  vnto 
 
Right e on Jnejfe  before  CoMs  imputed^  not  inherent,    429 
 
 vntoChrid  the  name  of  a  (Inner  in  whatfurtfccucr  isfubicdto 
 njifundcrftanding  and  otfcn(c,  \vc  whoijy  forbcirc  the  (amc,  and 
 as  though  a  nun  by  taking  vpon  him  another  mans  debt,  be  bc- 
 comea  debtor,  yctwe  call  him  not  a  debtor,  but  afurety,  and  doc 
 name  what  bcfallech  him  to  befall  him  hy  fare ttjht^,  and  not  by 
 debty  fo  doe  we  content  our  fclues  to  fay  with  fafctie,  that  Chiill 
 didleareonr(i»nes,3ndfMfferedforourfnneSj  orwith  the  Apollle, 
 WMmadefnneforvst  butchcnatncoffinncr  wee  docnotgiuevn* 
 CO  him. 
 
 12.  W.  Bishop. 
 
 4.  oyieEi.  Ifa  man  be  righteous  oncly  by  imputation,  he  may 
 together  be  fuiloFiniquity;  whereupon  it  mud  needs  follow,thac 
 God  doth  take  for  iuttand  good,  him  that  is  both  vniuft  and 
 wicked  :  but  that  is  abfurd,  when  Gods  iudgcment  is  accordnig 
 Co  truth.  f/^r^M. Perkins  yee/deth.  That  when  God  doth  im- 
 pute Chrifts  iullice  vnto  any  man, he  doth  together  fandiHc  the 
 paitic,  giuing  Originall  linne  a  deadly  wound.  And  yet  elfe- 
 p|W&rrtf/&r/.2/^,  rhatOriginall  linncwhich  remained  after  iudifica-  oforigmaii 
 tioninthepartie,  did  bcarc  fuch  fway,  that  it  infcded  all  the  finne.P^g.ju 
 workcsofthcfiid  partie,and  made  him  mifcrablr,  &c.  Bnttt  ii 
 g9tiihearing  of  amendment  ^  if  he  will  abide  m  it.  Let  vsgoe  on. 
 
 R.    Abbot. 
 
 It  had  beene  (Irangc  if  M.Bt(hop  could  haue  fet  downc  this  ar- 
 gument w»tiiout/«//<7//v/^«//^/<?  J  for  it  hadnot  otherwifc  fuilici- 
 cntlyHllcdhismouth.Butwedcny,thatifamanberitgA^ftf«^««/j' 
 hjftmputatien  (fpeaking  as  wee  doe  of  perfcd  righteoufncire  m  ^^f_^^^,JJ"il^,, 
 the  fight  ofGod) it  mull  follow,  thac  he  is  ftil  full  of  tni^mtie  as  i^jp.ij.  Hems- 
 before,bccaufc  i  unification  in  the  fight  of  God  by  theimputatio  ^^v".,^/,*,. 
 ofChnfts  merits,  isalwaies  accompanied  with  the  fan<flification  w*pm«;ari.6~f. 
 cftheholyGhoIljwhercby //jtfm»'<<ri^//4/i/;>o/f^rw.i«,'/^<'«^^ 
 not  Pfholljfy  yet  tn party  is  altered  and  changed,  audisthcnccfoorth 
 
 Ec  Z  further 
 
4  5  o    R'^ghteoufrejfe  before  God  is  imfuted^not  inherent, 
 
 further  to  be  rencwcc]/r«w^<>?/r(»<^4;'.  Inpart,  I  fay jbccaufe  toge- 
 ther with  this  fandliiHcation  there  is  ftill  a  remainder  of  <?rmW//  . 
 corrmtion^y  the  touch  and  ftainc  whereof  the  hohnelfeandnew- 
 nclk  that  is  wrought  in  vs  is  defilcd,3nd  Qandeth  \y\  need  of  mer- 
 cie  andfauour  to  accept  it  ;  which  made  Cr^-^or; the  BiThop  of 
 hGrfg.yioraUtb,  Rome  to  fay,  ^  4^1  the  Ttghteot*fKe([eofman  i< proofed  to  {fevnnghm 
 ^hlTanluifttua  teouf»efif  if  it  hefiriBl}  ti*dged  :  therefore  a  man  needeth  prater  aft  er 
 i^tiii'h'i^efecon-  D.^^fjigQffr^gffg^fhatthatwhich hetnq  ftftedmtoht  quaile.  by  tht  ondy 
 aimdjetnr:vte~mercie  of  the  fudge  may  Jtandf9r  good,   ror  although  ic  be  true  that 
 " "^I'pfj'f'- Origtnallfin*ie\\SiMcxcQcmcd  a  deadly  wou^d^  yet  it  folloucth  iioc 
 ql7[u^c£iLre   t!icreof,thatitis  (}raightwaies  wholly  dead,  \i  is  dead  indeed,  '4i 
 dircuifxpotnat,  lOHchingths  gfiih  o'  it^asJf^Jiiueiaith,  but  it  is  rot  yet  dead  as  tou- 
 r*coalt/c/rtfr^'ching  corruption  and  infedion,and  therefore  doth  indeed  inte<51: 
 c  ^ug.cour.  fu/^.  jj^  vvorkcs  of  the  rcsenerate.and  by  luding  and  rcbcHinq  oiueth 
 tjitneoreatuqjio  himoccafion  to  cry  out  With  the  Apoltle,  '^  Mtlera&le  man  that  i 
 no.umbat,id-c.   ^^  vchoPtalldeltHer  me  from  the  body  of  this  death  f  This  M  Petktrs 
 om.  .24.      yj^jforiTiely  teachcth  ;  hr:  doth  not  here  amend  what  hce  had  faid 
 before,  becaufc  in  the  former  place  there  was  nothing  to  amcnd^ 
 and  therefore  it  was  hux  M.Bipiops  dvc&mCi  that  made  him  ima- 
 gine a  contradidion  there  where  all  things  wclligrcc  and  fiand 
 together.  J 
 
 13.  W.  Bishop. 
 
 5.  Obic<5l.  Oar  fifth reafon ii  imerted  by  M.Perkins,  but  mayr 
 
 be rtghtly  framed thtti :  Chrift  reftoredvs  that  lufticc  which  wee 
 
 loft  by  AdamshW  :But  by  hira  we  loft  inherent  iufticc  :£/"^o,By 
 
 Fom.5.  him  wccarereftored  to  Inherent  iufticc.   The  Maior  is  gathered 
 
 om  of  Saint  Paul,  irho  af(irmefh^  that  n>ee  recettte  more  by  Chriji 
 
 tib.i.cap.io.itl.  thenxveelojiby  Adam  :  andia  SatmhcBXUS,andSat»t  Auguftincs 
 
 6jeg1n.z4.i6.    jnofl  expreffe  doBrtne,  who  fay,  How  arc  wee  faid  to  bee  renewed, 
 
 if  we  receiue  notagainc  which  the  firft  man  Ioft,&cImmortalitie  . 
 
 ofihc  body  wcrccciue  notjbut  we  recciucuiftice/rom  the  which  i 
 
 he  fell  through  finne. 
 
 R.  Abbot. 
 
 i 
 
T\ighUoufneJJe  before  God  is  imputed^not  inherent,     43  r 
 
 R.  Abbot. 
 
 This  obic(fllon  proucth  noihing  that  wc  dcny,being  vndcrftood 
 according  to  the  meaning  of  >^Ar/?/^  and /rtf«<«*,  whom  he  allcd- 
 gcth.Chnftcamctotcftoictovs  that  which  wclort  in  Adam.  But 
 In  Adam  \f/cc  loft  inherent  iuftice.  Therefore  Chrift  came  to  rc- 
 ftorc  the  fame.  Wc  affirmc  the  fame,and  fay  that  what  Chrift  came    ' 
 to  doc,  hcbfginncch  to  doe,  and  to  bringto  cfFcdl  incucry  man 
 that  is  iuftificd,  but  in  no  man  doth  he  pcrfe<5^  it  (o  long  as  wc  con- 
 tinue in  this  life,  and  therefore  inherent  iufticc  is  not  fuch  in  any 
 man  here,  as  that  thereby  he  can  be  found  iuft  in  the  fight  of  God , 
 Now  therefore  whereas  yT/.5/y^o^  faith,  i\\^tChri[l  reftoredvs  that 
 w(lice  which  ne  lofi  by  Adams  fall,  if  hecmeanc  it  as  the  Apoftlc 
 dot\\^\\Z(\hQ(A\r\\tthz.x.*Godhath qHtckiKcdvstogetherwith Chrtfij  ^^  j^  ^^  , 
 and  hath  raifed  vs  vp  together ^  and  hath  made  vs  fit  together  in  the 
 heauenly  places  in  Chrifi  lefm^  that  is,  ^  notj/et  really,  but  in  hope,  ^'  k  ^ 
 iS.  y^;;/?wfpeaketh,  weadmit  the  propoficion  tobctruc,  and  it  is  b.tpt.coLDomi~ 
 nothing  againft  vs.  Burif  his  meaning  be,  ihatChrift  hacli  really  Jj^^^'"^'*' 
 and  already  in  polfctTion  rcftored  vnto  vs  what  we  loft  in  Adam,  mfft. 
 thepropolition  isabfurdly  falfe,  and  a^  this  difcourfc  tendeth  to 
 prouc  the  contrary. 
 
 14.  W.  B I  s  H  o  p. 
 
 The  fjxt  hand  laflreafoK  for  Catho/ikesis,  The  iufticc  of  the  faith- 
 ful] is  cternall,  dureth  after  this  life, and  is  crowned  in  hcauen ;  but 
 Chrifts  imputed  iufticeccafeth  in  the  end  ofthis  life.  Ergo. 
 
 lA.Vctk'insanftvereth.  Firfi,  that  imputed  Rigbteof4f^efpe  conti-  • 
 
 Tjueth  with  vsfor  ener^  and  that  in  heauen  we  fhallhaue  no  other.  Se- 
 condly, that  perhaps  in  the  end  of  thu  Itfer  inward  RtghteoMfnefep7ali 
 be  ^er fell,  andthenwtthout  perhaps  it  (hall  be  mofi  ptrfetltn  heauen. 
 So  that  one  part  of  this  anfwere  onerthroweth  the  other,  H^  here  fore  I 
 need  not  fiund  vpon  tt ,  but  wt^  proceed  to  fortifie  our  par  tie ,  With 
 fame  authorities.,  taken  both  forth  of  the  holy  Scriptures ,  and  an- 
 cient Fathers,  The  fir  (I  place  I  takeout  of  thefewor^s  ofSatnt  Paul :  i.Cor  t>. 
 Andthcfcthingsccrtcs,wereyou,  (Drunkards,  Coiicrous,  Forni- 
 cators, &c.)  But  you  arc  Wufhcd,  you  arc  Sandificd,  you  arc 
 
 Ee  I  luftificd 
 
43  2     B.ighUoufnej[eheforeGoiism}ut€i^n6t  Inherent. 
 
 luQified  in  the  name  ofour  Lord  lefus  Chrin,  and  in  the  fpirit  of. 
 o'.ir  Lord ;  Here  {unification  by  the  hefi  mterfreters  indgemeyit  iidem  ■ 
 ^Ji7loih!uJn  fined  J  to  confiji  in  ihofe  actons  ofxvafbwg  vs  from  otir  finnes,  find  of  w- 
 hMic  iKum.        fusion  of  Gods  holy  gifts  by  the  holy  Gbo^,  in  the  name  and  for  the  fake 
 -'ofChriJilefHs, 
 Tit  J  The  like  deferiptioK  of  our  lufiif cation  ts  i}tS. Paul.  OF  his  mercy' 
 
 hehathfaucdvsby  the  lauer  oF  regeneration,  and  renewing  of 
 thcholy  Ghoft,  whom  i^ehath  powrcd  into  vs  abundantly, 
 throughIefusChri(lourSauior,thacbeingiuftincdby  hisgracCj 
 wemay  beheircsjnhope  ('and  not  in  certainty  of  faith)  of  life  e- 
 Uerlafting.  JVhere  th»  Apoflle  inferring  that  being  infiified  by  his 
 orace ^declareth that tn the  vi'ords  before  he  had  dejciihed  the  (ame 
 JufltHcation^  to  conf.fl  in  our  new  birth  of  B apt /f me, and  the  renewtng  of 
 eurCoules^hy  the  infujion  ofh^heaueniygtfts^rvhtch  Godofhismer- 
 cie  didbefioivvpoK  vsfor  his  Son  Chrt/iy  jal^e.  Aianj  otherplaces  lo- 
 mit  for  brenity  lake>andmll  be  content  to  cite  fevce  Father s^  becattfe 
 the  befi  learned  ofour  adaerfaries  doe  confeffe  that  they  be  all  again^ 
 thewi  as  I haue (hervedbefore, 
 
 FfrB.Saint  Augu(\incfatthj  That  this  iuftice  of  ours,  (tvhich 
 
 &rm!^(^ffpTi.   they  call  right  eoHfneffe)  '\$  the  grace  of  Chn  ft,  regenerating  vs  by 
 
 npi(i-^s-iibA^.    the  holy  Ghoft  ;  and  is  a  beauty  ofour  inward  man.  It  is  the  rc- 
 
 Itb'JjsTrinlt.   HCwing of the rcafonable partofour foule.    And  twenty  other fuch 
 
 likct  whereby  he  mamfeflly  declare th  our  infiice  to  be  inherent,  and  noi; 
 
 the  imputed infiice  ofChrifl,    Let  him  fu^ce  for  the  Latine  fathers, 
 
 and  Saint  QyxW  for  the  Greeks,  who  ofour  lufttfieation  writeth  thusi 
 
 The  fpirit  is  a  hcate,  who  as  foone  as  he  hath  po  wred  charity  into 
 
 vs,  and  hath  with  the  fire  of  it,infiamed  our  minds,wc  haue  cucn^ 
 
 then  obtained  iuftice, 
 
 R.  Abbot. 
 
 aEcclef.i^.J4;  *  There  is  afuhtilttethat  is  fine,  faith  Ecclefiaficus^  but  itisvM" 
 righteouSi  andthereis that vpre^eth the  open  and  manifeji  law.  Ai. 
 ^;/5[?*;>  is  none  ofthole  that  dealc  finely,  that  will  cogge  by  aite, 
 and  will  lie,  and  yet  not  feeme  to  lie  :  what  he  doth  he  will  doc 
 outright,and  will  liefo  as  that  cuery  man  may  fee  him  to  be  a  liar, 
 fh;it  he  may  not  be  taken  forother  then  indeed  he  is.  Tellvs^^., 
 iil^ofj  where  is  it  that  M,Perkjns  faith,  that  in  hmtten  ivejhallhatte 
 
'Bight  cotifnejje  he  fore  God  Is  imputed^uot  inherent.    4  5  5 
 U0  9therlfutimputedttifitce  or  Rtghteoufijejjei  where  doth  he  make 
 any  fhcw  or  kmblaiice  of  faying  fo?  Fic,vi/5'/^(?/>,  fie  forrhame; 
 Icjuc  thiv  lying  and  belying  ofmen»a  f^ood  caufenccdcch  no  fuch 
 nicjn^  Forihcvpholdingofitjthcy  that  in  apparent  vntruch  fee 
 you  thus  wiUu!KindfhameIcflc,  cannot  hut  take  you  for  a  cofincr 
 in  all  the  rcil:.  A'f.  Perl^ns  faith,  that  imputed  RighteoH^»ep  con- 
 tiffUfth for ener^but doih he Ciy  th^tin heautn there fha/l  he»u otber^ 
 VX'hoplainely  faith,  t\\njanEltficaiioH^iillbeperfe^$nthe  world  t9 
 corner.  Wee  (hall  f  ^rcucrcnioy  etcrnall  life,  by  vcrtuc  of  that 
 whereby  we  are  fi»  ft  admitted  vnto  it,becaufe  thereby  wee  are  ad- 
 mitted toit  to  eniovitrlicrcby  forcucr.  Bathce  who  by  his  merit 
 purchaledforvserernail  life,  purchafed  for  vs  alfo  ro  bee  made 
 mecteforthecnioyingotir^and  therefore  fball  then  make  vs  vn- 
 to himfclfc  b  aglortohs  Church,noi  haatnglpotor  xvrtnckje  or  any  fuch  ^JEp^fJiT. 
 thir.g^hnx''  God  (halite  allin  all.  Whereas  bee  maketh /l/./'fr(^/«x   *"  '"^''^•*  * 
 tody yihif perh.ipf  ifJ)vard Rt^hteofffveffe (ha/l l^£pcr[e5l in  the  end  of 
 thkhfe,  heaoaineabuleth  fiiin  :  forhcaskeththequeftiononcly 
 asafuppofition,  whatifitbce  fo.  butmakethno/^i-r^^i^/  that  it  is 
 f  >;denying  that  if  itwcrcfo  we  could  bee  iufiified  thereby.   The 
 re(iofthisfc6^ion  as  touching  the  mainc  drift  of  it  is  altogether 
 irapertinentjtcnding  to  prouc  inherent  iu(}ire,  which  wee  denic 
 not,buron:lyihcpcrfc(ftion  thereof  in  this  life.  But  whereas  'ice, 
 feekch  to  make  good, that  our  tufl/ficartoH  confifteth  therein,  hce  eck^f  iH.<.'ctr. 
 commeth  much  too fliort, and  one  ofhis  pioofs  dirtily  rroou  th''?;*  *"""' 
 thecoiurary.  For  when  rhe  Apoiiic  lai'h,  **  lOHare  tvajhea^  yott  ^md  »iturhec 
 are  ^ayiEltfied,yoti  tre  iufit(ied,  vndoubtcdiv  he  meant  not  bv  taflt-  ^"'"'^■''li'^'"'' 
 
 r  J  /  ci  C  J    L     r  I  ■  T»       Z**^  finclificfmr. 
 
 pcattofti\(i  ianti/^cation  to  uwpoit  one  and  the  lame  thins;.  Bu^nefwhocn^m, 
 there  is  no  qucltion,but  that  hy  fandlificition  is  mcnt  inherent lu-  ^!!il'',l*f,l^_lj^l 2 
 ftice.  Therefore  inherent  luf^icc  cannot  bee  vndeiftood  in  iufi t- peccatnugnum 
 fication.   And  this  is  apparent  by  thofc  very  authors  whom  hec '^'!il7fT- 
 himfelfccitcth  for  expofirion  ot  the  place,  as  namely  Chyjfoftome,  tniumm  mpie. 
 Czymo,'^  He  ^a(hedvs;a»dwh4t  ,dfd  he  fo  o^ely  f  Nay,  but  ^<^^ ''^ ! T/;f^.T«  i.cer 
 fanSltfied  vt;  and  not  this  oneljjbtaalfo  heit*fltficdvs  :  very  plamcly  <■'•<*•  r»'t'ie  C-tn- 
 putting  difference  betwixt  tHJitfication  t^ndfanBtfication,  and  cx-^'j^i^;,^',^" 
 pounding  ttiflificatwn  in  the  nt^tc  words  to  be  this,  hherariapecca-  t'ij.ir.c<m  mm 
 tu^t9btedelit4eredfromftn;jes.  So  doth  TheophylM  i\Coixpi:c(\y^^''!^^ [^  ^c^ 
 rcfcrrc tufificat ion  to ior^hi-ncltc oU]i:)nis:^  fVhen  hehac)fjr/l  vra-  n,;^.-^ox&- 
 JhedjroH^andbj  m^ificaticn  had  pardonedyout  forthvtith  alfo  hee  Iff-c'^tuUi. 
 
 Ee  ^  flowed 
 
4 1 4      IVlj^t  wanner  of  faith  it  is  whereby  wareiupfied, 
 
 ft9wtdfa»[itficatioH,  OfCumerJuilikcwlkfcuercihthcm^sChr^fi- 
 fiome  doth  :  ^  He  hath  not  onely  wafhedyou,  hm  Alfo  fanBifiedyou^atid 
 tOtcumtn: Hid,  j^  onlyMt alfo ittfitfiedjoft.  He citcth  Ambrofe alfo,  but  Am- 
 tnmet,.mfinm  hro(e  faith  Hot  onc  wordj  to  import  that  Iptftipeatton  Ihould  be  con* 
 tTtuffTj'm-  ftri''««J  of  inherent  iuflice.  ^Inba^ufme  all  fimabeittgdont  away, the 
 fiijicnuit.  hleeMer  is  wafbed,  is  tuff  if ed  in  the  name  of  the  L  ord,  and  by  thcjfi' 
 
 ]uTfZ{'£ffec-  rtt  of  cur  God  is  adopted  to  be  a  fonrte  of  God.  Now  we  may  fee  what 
 t»t.<ah[mn,rcrt.  ctpdit  is  to  bc  giucii  to  this  gatDcftcr,  whoflicwing  his  cardes  in 
 iltnomiTS  packe,  tcllcthvshe  hath  vvonne  the  game,  when  he  haih  nothing 
 perfpi'numDei  gj  gH  to  hclpcfor  thc  winning  of it.  As  for  the  other  place  Co  7/fw, 
 
 <S'*^»"^^ ' "  ^'^'^^  ^'**'i  *^^'fi'^  h  ^isg^^'^^^'^^' '  Jicrc  is  no  argument  to  prouc 
 thc  contrary',  but  that  thc  Apoftlemay  comprehend  thc  whole 
 Workeof/^^'^^^JiWhich  he  before  mcntioncthjVndcr  the  name 
 o\' luHtfcationy  as  the  mainc  point  whereupon  dependeth  allthc 
 re(i  But  more  properly  we  may  take  ic  in  the  third  place,  as  in  the 
 formcrtext  to  the  Corinthians,  diflinguiflied  from  the  fan^^ifica- 
 ticn  and  renewing  of  the  holy  Ghoft,  and  exprcfling  thc  other  fpc- 
 ciall  efFc(5l  odhcrvap^itg  oft  he  mcw  birth,  conOfting  in  theforgiue- 
 ffejfe  of  our  ^nnes.  The  places  of  Ati^tn  and  Cyrtl  being  fpoken  of 
 inherent  iuftice  begunnne  in  this  life,  not  denied  by  vs,  fay  no- 
 thing againft  vs.  How  trecheroufly  and  falfly  he  dealeth  in  faying, 
 llwt  thc  be^  learned  of  our  fde  dot  confejfe^  that  the  Fathers  be  alia* 
 gamjivS)  hath  been  fhewcd  before,  anditfhall  appearcGcd  wiU 
 jing  throughout  this  whole  bookc,  that  there  is  no  caufc  for  thcn^ 
 fo  to  fay. 
 
 15.  W.  Bishop. 
 
 I'f  T  7T  J EaU  agree  in  generally  that  faith  concurreth  to  our  InFttfi,' 
 \^_  V    V  cationybm  differ  in  three  points.  Firfi,  how  faith  is  to  be  tO" 
 
 Tbc  fccoud  di 
 fcrence  about 
 themanerof  Ju-  '  ""//•  '«-»/•  '   '     1    "" 
 
 ftificacioa.        l^n.  Secondly, hotv  it  worketh m  our  ifimpcattotf,  Thtrdlj^whetker  it  <i- 
 lonedothtuHtfie. 
 
 Concerning  th^frftp^im^  Cathoitkes  hold  a  iusttfying  faith  to  be 
 that  Chri^ianfaithjfy  whtch  we  beleeuethe  art  teles  of  our  Creed,and 
 all  other  things  reuealedby  God.  The  Prote^antf  auerre  it  to  be  apar- 
 ticttlar faith,  whereby  they  apply  toth^mfelnesthepromifesofrfghtc^ 
 oufneffcy  and  of  life  euerLHing  by  Chrtjt,  Thts  to  be  the  true  ittfltfy- 
 ingfaithy  Mafer  Perkins  fanh  he  hath  prottcd  already :  hee  fhtuld 
 
 haiti 
 
IV/jat  manner  of  faith  it  U  whereby  we  are  iujiified.     4  5  5* 
 
 haue  done  welljlo  haue  nottd  the  ^Uce^for  I  ^oiv  not  where  to  (eeke  it' 
 bnt  he  mllhere  adde  a  re/tfon  orttvatne. 
 
 1  Reafon.  The  fauh  whereby  we  Iiue,is  the  faith  whereby  we  arc 
 iuftificd:  but  the  faith  whereby  wc  liue,is  a  particular  f;iith,  where- 
 by wc apply  Chrifttoourfclucs,  MPdul/aith,  I  liucythat  us  fptntH'Ct].»,%9, 
 iilljthy  the  taith  of  the  Sonne  of  Godj  which  faith  he  fhew  eth  to  be 
 a  particular  faith  inChrift,in  the  words  following,  Who  hath  loued 
 mc.and  giuen  himfelfc  for  me  particularly. 
 
 Anfwcr.  The  Mnox  I  admit ^anddeKy  the  Minor:  andftyjhatthe 
 froofe  IS  not  tofnrpefe.  For  i»  the  Minor  hefpeal^cth  of  faith  ^  where- 
 by tve  apply  Chrifts  merits  vntoetir  felues^  making  them  ours,  in  the 
 proof e  Saint  Paul  \atth  onely,  that  Chrifl  died  for  htm  in  particular. 
 He  makes  no  menttoofhU  apprehending  ofGhrifis  iufliceyund  making 
 of  It  his  otrn.rvhich  are  very  dtjitn^  things.  AllCatholt\es  beleene  with 
 Saint  Paul,  that  Chriji  died,  as  forallmen  ingcnerall/fu  for  enery  man 
 tnparticularyeaand  that  his  lout  wo*  foexceediytg great  towards  man- 
 kind,  that  hexvould  xvillingly  hane  beftorvedhis  life,  for  the  redemption 
 of  one  only  man.   But  hereupon  it  doth  not  fof/orv^  thateuery  man  may 
 lay  hands  vpon  Chrifis  right eoHfne(fe,  and  apply  it  to  himfelfe  (  or  elfe 
 Turkes-f  lexves^  Ueretikes,  and  emll  Catholikes,  might  make  very  bold 
 with  him  )  butmnji  firji  doe  thefe  things  which  he  requires  at  their 
 hands, to  be  made  partakers  of  his  ineflimable  merits'.as  to  repent  them 
 heartily  of  their  finnes^tobeieeue  and  hope  inhimjo  be  baptiz,ed,  and  to 
 haue  a  full  purpofe  toebferueallhi^  commandements,  Which  M.  Per-  Pag.ija. 
 kins  alfo  confejjeththat  aHmen  haue  not  only  promifed^but  alfo  voxved 
 in  baptifme,  Noxv  becaufe  we  are  not  ajfured  that  we  (haH  per  forme  all 
 this^  therefore  wee  may  not  fo  prefumptuoufly  apply  vnto  our  felues, 
 Chrt/h  righteoufnejfe,  and  life  euerlajiing,  although  wee  beleeue  that 
 he  died  for  euerj  one  ofvs  inparticular.  That  which  followeih,  M.Vcr- 
 kins^hath  no  colour  of  probability  :  that^Samt  Paul  in  this  manner  ef 
 belief e,  thatu^  in  applying  to  himfelfe  Chrijls  merit  s ,  was  an  example 
 vnto  all  that  are  faued.  See  the  places, good  Reader^  andlc-rneto  he- ,  T,ni.i#. 
 Ware  the  bold  vntkilfulneffe  offe^aries.  For  there  14  not  a  wordfowt  ■  Pi^ii- j  »}• 
 dtngthatv^ay,  but  onely  ho^  he  hauing  recetued  merely  was  made  an 
 txam^le  of  patience. 
 
 R.  Abbot. 
 
43  ^      IVfjat  manner  of  faith  h  /V  wherehy  VP4  ire  tnpfied, 
 
 R.    Abbot. 
 
 That  the  '-^  oftrucfauh  is  particularly  to  apply,  hath  beeiie 
 handled  before  in  rhc  qutttion  oithe  Certainty  of S^tluat  id.  but  yet 
 the  place  foreqiiring,  M.  P^r/^^/ though  fit  hecre  to  fetdownc 
 feme  few  reafons  for  further  pi  oofe  thereof.  The  firft  whereof  is 
 ■t  Gal.i.io,       grounded  vpon  the  words  of  *$".  Pauh  *  I  hue  hy  tKiefntth  of  the  Son 
 ofGod;wbo  hath  loued  mee,Andgmen  himfelfe  formee.  M  Btfhop  ex- 
 ception is,thatc5'./'4«/fpeaketh  not  offatih^xvherby  we  apply  Chnfts 
 merit t  or  iufitce  vnto  ourfehes  makifJg  ibem  onrs^  btttjatth  onelj  that 
 ChrtJ}  died  for  htm  iff  partiCf*/ar.Bm  whai?  is  not  tUc  death  of  Chrift 
 apart,yeaanda  principallpartofthemeritofChnft?  Wuh  vs  jc 
 is  fo,ancf  y^f.  Btfhop  wcfuppofc  whcnheiswclladuifcd,  ccncei- 
 uethnoorhcrwife.  ifthcnthe  Apoftic  fpeake  of  fai;h,  apprehen- 
 ding a-id  applying  vnto  vs  particularly  the  death  of  Chri(i,he  (pca- 
 ,      kcth  of  faich,  apprehending  and  ispplying  vntovs  particularly  the 
 ti%Jcf.&ptt-   meritof  ChiiliAnd  all  parts ofthc meric  of Chnft,  are  part«  alfo 
 n^in^pronob:i.     ^^^ith  VS  of  thetighieoufntfle  ot  C  >rilt.  As  his  obedience  in  b^«^^ 
 d  Phii.2.8. '       biiptiz.ed  for  vs  was  his '  rtghteoupteffe,  fo  his  ^  obeditnce'xn  dyinc^  for 
 cR»m.9.ij,      vs,v/3s  his  ric;hteoufncs  allo.Thcrfore  faith  applying  vnto  vs  pat- 
 t««/.//^;/y/;«w-ticuIarly  the  death  of Chrift^applieth  vntovs  particularly  iherigh- 
 fojit  ar.,.siuod  tcoufnrffe  of  Chrirt.Now  M  Btfhop  telleth  vs,thnaiC4tbo/>kfs  he^ 
 etptcn.ixfretijjeeftervtth  b  PauI^rW  Chnsl dted 06  for  ailme  m general, [o  for euery 
 &4l^<oiai  vnttm  ^^^  ^^  j^arttcuUr  of  his  exceeding  great  hue  t  onwards  wankjnd  Biic  tel 
 gencrtt  huiiani,  VS  futthcr  M.  Btfhop,w3iS  that  all  that  S.  /'^a/meant.t.''at  CnriH  lo- 
 fiymchrifii     uedhimas  heloued  all  mcnjhe  died  for  him  as  Me  died  for  alj  men? 
 tiii^  mundi,&e,  Was  this  S.Patils  faithjChrift  loued  me  as  he  loued  Itiias  thetrai- 
 
 p!^lt7eu!Zli  ^°"'''  ^^  ^^^^  ^^^  """^  ^*  ^^  ^^^^  ^°^  Stmon  Magfuilt  is  written  con- 
 dui,  upencs  tUos  ccrnjng  Efati^  I  bane  hated  EfaH,au(\  in  him  a  patterne  of  al  rcpro-' 
 li'^)Z-!ZZ',  ^3f « IS  fee  forth  vnto  v^-and  might  ^/^«fay  as  well  as  Pau/,  Chrtfi 
 ■miipfi  (flfernf.f  haih  lotted }?2e, and gtHCfJ hiwfelfe  for we?\ni\Qzdi  as  5.  '/«/?/»  faith/^ 
 *d>lhujcd'^i}l  touching  the  gre4tne{Je  and/ufficiency  of  the  price, (^  one  comor,  cmfe 
 fun-  cbrijii.cn'.u^  or  Condition  of  mankind,  the  bloud  ofChnfiisthe  redemptton  of  the 
 Ip^kiwr.^ltnm  ^hole  rvofld'y  but  yet  as  he  further  addeth,  there  is  a  propriety  of  this 
 v:  adredempHo-  rcdsmption  onthety purt  from  trhom  the  Prince  of  this  world  is  cafi 
 Tegcrlnlntnt-  forih^andn>ho are Kot  notvveffels  ofthe  dtueUbut  members  of  Chrtfi, 
 ran:  permtem,  neither  did  he  beflorv  his  death  v^on  manl^nd^that  they  alfo  that  were 
 not  to  bee  regenerated  ^  fhohld  belong  to  his  redemption,  Chrift  in  his 
 
 death 
 
Wljat  majiner  of  faith  it  Is  whereby  rve  Are  iuflified,     4  5  7 
 
 death  intended  a  price  offuch  extent  in  value  and  u  o;  th,as  (lioiild 
 be ofpower and ablcnclfc to fauc ail,and therefore ll.ould be otfe-  & ji^ai"*  ' 
 red  indiftcrcntiv  to  all ;  but  yet  in  loue  lie  paied  this  price  onlv  for  i'^^'-""'''' A/4'. 
 enijtowhomoflouehcenteiKkdtruirand  benefit  thereby, in  i:mmiiu,[t..yTo 
 loue  hccauc  [wi,"^ foule or Itfe aredcmptioyifor  r^any^l^e (hedhis blond  ;''«^''»»> "•'/''  ("* 
 for»3a»y,   not  for  a!i,[A\[h  nicromCyOui  for  mapiy^  thtUif,  forthem  lunur.t. 
 thatPjoHldbervilling  to  bc/eeae,yf,' ho  arc, 'fim^inj  as  are  ordatnedvnto  \')^\\\^\' 
 eternalUifr,[f\\e  had  loucd  /Mdas,hc  Would  blue  ioucd  liini  to  the  l  c>.' !  v* 
 cnJ,bccaulc  ^  rvhom  he  loucd^h'e  loned  to  the  end.    If  hcc  had  loucd  "'c^'^^c. 
 vniucrfallyaljhc  would  bauepraicdforal,burnovv  thcreisatvW*:^  o^uguji.iui. 
 o[vucx\yO^\\\\omhc(i\th,^IpraynetforiheworId,0:i(fortheTnxvhtch  \'l"Tnuo'pivA- 
 thofihafl giuenme"' oHt  oftheworld-^iUn  \vc  may  know  th^t  rhcrc  is  'orum iciui 
 n  a  world  which  Godl<ineth,cucn  °  the  world  which  Chrtfi  hath  qai»ed  T'"^'  T"'/!'' 
 
 .  f  t  §  "  jlH^UtKt  i^rriyH~ 
 
 by  hts  bloHi^\\h\ch\^^^  the  Church  of  God,  the  fame  Church  being  "••■'• 
 rccknoncu')^  fpecmlll^mdof vniuerfaliiy , 04 tt were awhole  world  re-  l^^]fpji'tc. 
 deemed  or  deltfitred  out  of  the  tvholi  world;  and  that  there  is  a  world  oi  G  r.tJib  ..<•/'  5- 
 uhich  Chrill  raith//*<w noteftheworld^ax^^^/praynotfor  thewotld^  ^Tu^ud^/ufi'- 
 W'hich  therefore  he  cannot  be  vnderllood  to  loue ;  and  according  f*  ur  vmufjiiau 
 to  this  diiference,  the  Church  of  Smyrna  vvritcch  that  ^'C^^nft  '^lt^^',"J,'!"* 
 ftifferedforthe  faluat  ion  of  the  \9hole  world  of  them  that  are  to  be  fa  h<ra:m,c-d!,m- 
 ued.  Properly  therefore  to  fpcakeof  the  intendment  ofchruls  Z.TmuL'*Iv- 
 dcatb,  he  died  not  generally  for  all,  but  oncly  for  them  that  ivcre  ''«"'t«'-''f«"/"'- 
 to  be  faucd  thereby.  Therefore 5.  Anfine  hauing  mentioned  fhe^  Cj1m7.5>. 
 words  of  the  Apoftle,  "  who  [pared  not  his  owne  Sonne,  but  gatie  hint  ^  ''•/'<*•'"*• '"'^ 
 /brt/r^ji.askcth  thcqucftiOii/iS'wr  whtchvs^Euenvs^f^'uh  hc^who?K  p/o^'ouuH'ru.ui. 
 he  hath  foreknowne.  predefltnated^  [iHJiified,  glonfiedfifrvhcmtt  fyllo-  f  ""^"i',^ 
 weth,  tVho  [hall  Lij  any  thtngtothe  charge  of  Gods  elell  ?  '^oS.Am-  uH'm.i.i*.'  ' 
 brofe  y  7hough  Chrtf^  dttdfor  all  yet  (peciallj  he  fujj^e,ed  for  vs,  be-  '^;f/^"'J'J":. 
 cauje  he  fftfferedfor  hu  Church  For  the  ele[i  then  Chnd  iiarh  died  b^'  -  "*  ^  '■"  ' 
 in  peculiar  audlpeciall  wile.togiuc  vnto  them  tiie  benefit  that ;' 
 fliould  arife  of  his  death  :  for  them  only  he  hjth  giucn  himftifin  cj;/.«^<r /«..*/#. 
 loue,wiihpurpo(e  remake  them  partakers  of  his  hue.  And  in  th!s(';^;|;;:,';';r^"''"' 
 mcanir-g  it  is, that  the  S^\)o[}\cXM\^^Chrifi  hath  lone  dT)t€, and  ^luen  y  yttrho.i'-.iu 
 htm[elfeforrne^\\[\\Q[\  bccaufc  ic  is  the  voice  of  raith,  it  toUowcrh  'f^J^'Jiil  '"','" 
 that  by  faith 'vc  hauc  particular  appIica:ion  of  ChriHs  lime  r.)-  A'",?  /-  '■'-•' 
 wards  our  (e|ucs,and  doc  bclceuc,thathauin'jf/«r«Ai>»]"f///<7rt//  f  J!  jlZu'fUL 
 ami  bcvApgiuenvnto  t//,lic  is  wholy  ours;  the  merit  and  1  ightcouf-  • ;'  •,  "}'!>** 
 DcircihatUc  hatii  performed  in  giuii'tjiiiiu.clfc  to  liucanj  codic''''' 
 
 ice 
 
4  ]  S     Wljat  mAnner  of  faith  H  is  wherehj/  we  arehfifkd. 
 
 forvs*  is  ours,  to  the  forgiucncflcofour  fins  and  eucrlafting  life. 
 
 Now  then  eucry  true  bclecuing  man  hath  by  the  Gofpcll  this 
 
 boIdnclTc  miniftred  vnto  him.to  makcappUcation  to  himfelfe  of 
 
 the  death  of  Chrift,&  the  benefit  therof;and  yet  it  followcth  not 
 
 thatTurkes,  Icwes,  heretikes,lcaudCatholikes  may  make  bold 
 
 with  Chrift  in  that  behalfe,  bccaufe  they  haue  not  faith  whereby 
 
 toconceiucthisboldnelfc  ;  and  wdc  cannot  but  wonder,  that  Co 
 
 drunken  a  conclufion  fliould  proceed  from  him  that  car  rieth  the 
 
 name  and  reputation  of  a  learned  man.Theji  mnfi  firji  ,(z\th  hcydoe 
 
 thofe  thmgsvphieh  hereqHtreth  at  their  ha>7ds,  tehetnade  far  takers  of 
 
 his  tnefltmable  merits  ^as  to  repent  heart  t/j  of  their Jins^  to  beleeueand 
 
 hopeift  htm.  Fir/},Csi\th  hc,thcy  muft  doc  rhefc things,  but  hauing 
 
 fo  done,  may  they  then  apply  vnto  themfelues  the  merit  &  righ  • 
 
 teoufncffc  of  Chri  ft  Nffo,  then  he  faith  nothing  againft  vs,  who 
 
 teach  no  faith  to  faluation,  but  according  to  the  rule  of  Chrift; 
 
 '^aM.i  s.       ^  Repe/itandheteeuethe  Go[pell\  no  rcmiffion  of  fins,butaccording 
 
 »Luke2  47     to  the  like  rule,  th^it^  repentance  andremifsion  of Jtns  are  preached 
 
 kAflsz.ji.  '    tn  the,name  of  Chri/i  ISind  af^Si\nc,b  Repent  and  ife  i>aptiz.ffdefterji  one 
 
 efyouin  the  name  oflefm  Chrififor  the  remifsion  of  fins. SN^  fay  with 
 
 ^  4  „  n  ■        Aufiine^  "^  No  man  runneth  to  theforgiHeneQe  offtnnes,  but  heethat  is 
 
 vfdTummi     difpleafing  to  hmfelfe :  and  againe,''  No  man  entreth  into  the  bodie  of 
 
 cumtadremijjio-  ^j^g  Chttrch^except  he  beHrfillaine :  he dieth 04  touching  that  heewas, 
 
 ncmpeccatorum       ,        ,  '    ,       ',         i       i  ^t  r\         •  j  i     r 
 
 Ktftf»difpiicct   that  hee  may  bee  that  that  hee  was  not.  Now  ir  haumg  done  tncfe 
 
 i%minPr^i     things,  he  may  not  yer  apply  vnto  himfelfe  the  righteoufncs  and 
 
 ulinccc'eji'x    merit  of  Chrift,thcn  M.Bi^op  doth  but  trifle  and  mock  his  Rea- 
 
 "KSr    d^r/in  faying/r/?  he  muft  doc  thefe  things.  And  yet  how  doth  he 
 
 occifus :  montur   fay  that  a  man  thus  doing,  is  made  partaker  of  Chnfis  inefiimable 
 
 '''tiimnlilt      f»^rttsMhc  may  not  apply  the  fame  vnto  himfcIfe?Mary,faith  he, 
 
 we  are  not  affured  that  we  ^allperforme  all  this\t  her  fore  we  may  notfo 
 
 prefumptHOPiJly  apply  vnto  ourfelnes  Chrifts rigbteottfnes.  But  what  if 
 
 wcknowthdtwc  haue  doneall  this,  may  we  then  applie  vnto  our 
 
 fclucs  Chrifts  righteoufncs  ?  His  meaning  i$,thatwcmay  not,  be- 
 
 caufe,as  we  haue  heard,  he  denieih  wholly  the  imputation  of  the 
 
 rightcoutncs  of  Chrift;&  therforc  doth  but  fpcnd  his  wit  inaftig- 
 
 ning  thecaufcwhy  we  may  not  apply  the  fame,  to  be  bccaufe  we 
 
 arc  notalTured  of  doingthe  things  mentioned  by  him.But  if  he  be 
 
 not  alfured  of  his  repcntancc,faith,hope,&c.no  maruel  ifhe  failc 
 
 ofall  other  aflurancc  towards  God  ;  yet  let  him  not  bee  Ijke  the 
 
 doggc 
 
It^hat  manMr  of  faith  it  is  whcnhy  roc  Are  iiipfied,     4  3  5?. 
 
 doggc  in  the  mjngcrnfhe  can  make  no  vfc  of  Clmit  himfclfcs/t  c 
 
 him  nor  be  fnulingdnd  biting  at  them  that  doc  Asfoi  tlicj'«|j.:c.9 
 
 alleged  by  Ai  P(r\ms,  to  jljcw  thjt  Paul  is  vr.ro  vs  a,-i  cn  trnplc 
 
 crbciccuing,thc  former  of  them  hphiuc:  ^ Brethren l>ffMo';Fers tp\,iij,i^, 
 
 ofm^e,  and  /nokt  on  than  that  tvall^ejo  asje  h.we  vi  for  aft  cKfimp/e. 
 
 If  in  the  fjith  and  dodnne  of  Chrill  wxc  be  to  follow  Pan/,  rhcn 
 
 by  our  filth  wc  arc  to  belccuc  of  our  fellies  as  he  bcJerued  ofhim- 
 
 iclfc,ar)d  what  he  wrote  in  tiiat  bchalfc,w'c  are  to  take  it  as  unrtcn 
 
 for  our  learning,  not  as  a  nurter  particular  and  peculiar  to  b.im- 
 
 fcife.  The  otherplaccis  moil notahlc,\v  here r^w/rirrt  propoiin- 
 
 dcfh  if  as  ^a  true  f.i)ing,an^  worthy  hy  all  meanest  0  be  recetued,  that  f  i.Tim.i  15. 
 
 lefntChrtJi came  into  the  pcoridtofaue/fnners.  He  addethjO/i»;«i?w 
 
 Jamchiefe^  that  is,  ofwhich  Tinners  w-hom  Chnll  uaiikl  f,4iie  I 
 
 u'as  achicfe,!  was  the  formoft  man,^  not  tnttwe  hut  iMPadfjeJ/c,  as  g  •''«i '«  Pfi^- 
 
 S.Aftfiirte  expoundeth  it.  N otmthfiandtfiff  for th'^- caufe I a,ts re  '^;'-^'""['\'""* 
 
 ,  /-ii  »  n  •  I  tempo  t^feixnu'- 
 
 ceiuedto  merde,  iciirh  he,  that  leftu  Chrtjt  fjohi'd (hew on  mee  being  lt^m:«.t. 
 the  chiefe^all  long  fujfaring^to  the  enfamp/e  of  them  that  pjou/d  m  ttma 
 To  C9me  beleeuetn  htm  vnto  eternallltfe.  Now  how  doth  the  place 
 impoft,  that/'^w/fhouldbeancnfampletothem  that  bclceuc  in 
 Chrid,  but  that  all  that  bclceue  in  Chrift,  may  Icarnc  in  him  not 
 tobcdifmaicdat  thcgrcatncflcandgrieuourneircofthcirlinncs, 
 whereof  they  haue  feenc  the  like  in  him,  but  with  hini  to  rcceiuc 
 xhit  true  faying,  thm  ChriJI  came  into  the  world  to  faue  Jinners ,  and 
 therefore  rcfolue  that  hcc  would (auc  them  as  hec  had  faucdhim, 
 that  they  fhould  not  fcarc  to  fay  cucn  as  he  could  hy^Chrtfi  hath 
 loued  me^  andgtften  htmfelfe  for  me.   •"  Hee  confeffeth  himfelfefuch  a  h  ^:4i.d*  Tcnp. 
 ftnner,  fauh  Aulline,  04  that  therefore  noftmer  may  defbaire  of  him-  /''■•4i'.^'»^wA 
 feife,  becaufe  Paul  obtained  pardon.  It  was  not  therefore  the  vn-  utur  fmfft,  xt 
 skilfHinejJe  ofafe^arie,  but  true  diuinitic  that  made  Ai.Perk^ns  to  '^^'^JZTJt 
 make  that  vfc  and  application  oftheApofilcs  words,  but  it  was  nond.ff<Tit,fu* 
 M.BiJhopsibCmditic,  tofay  thatthcplacc  importcth  oncly,  that  J;"^^'^*'^'""J' 
 Paul  was  midc  an  example  ofpatitnce,  without  cxprcfTing  how  or 
 whafp4//>>/rtfhcmcaneth,  there  being  no  patience  there  fpokcn 
 of,  but  ihc patience  ofChrift,  bearing  with  men  long  in  great  and 
 fcarefull  hnnes,  and  yetat  length  of  hisownc  mercy  calling  them 
 to  be  partakers  of  hisfaluation. 
 
 l5.  W- 
 
44 o    Whatmmneroffahhitlswherehywcaremp^d, 
 
 i6.  W.  Bishop. 
 
 M.Perkjfii  i.Reafon.  That  vvbich  wc  rnuftaskeof Godin  prai- 
 «r,  thatwcmuftbelecucfhallbegiucnvs:  butinpraicrwecmud 
 askethcmcTitsofChriftsrightcoufncirefo  our  fellies.  Er^o. 
 Anfvver.  Of  the  Maior  mnch  hath  heenfaid  before:  here  I  admtt  it^aS 
 due  circumjiances  of  prater  hei  ng  ohferued ,  (^  deny  that  xve  mtt/tpraj , 
 that  our  S amour  Chrifl  lefui  merits  may  he  made  ours  in  particulars 
 for  that  vc^ere greatly  to  abafe  them  :  bm  good  Chrifitans  ^my»  that 
 through  the  infinite  value  ofthofe  his  merits, our  jias  may  be  forgtueri^ 
 and  a  lufiice  proportionable  vnto  our  capacnie,  may  be  lorvredinto  our 
 fsules,vt>he^by  voe  may  lead  a  vertuopuUfe,andmake  a  hlejJedend.But 
 4t  is  goodly  to  behold, hovfiM  ^cik'msfroHeth  th.it  w^emuft  pray,  that 
 Chrtfis  righteoufnejfe  may  be  made  our  particular  iuftice ^becaufe^faith 
 ^tfjVVe  arc  taught  in  the  Pater  nofier^to  pray  \[\  this  manner  :For- 
 giue  vs  our  debts  ^  &  to  this  wc  muft  fay  y^«/^»,vvhich  is  as  much  to 
 fay,  asour  petition  \%  gunttdj  thinke  thepoore  mans  wits  were  gone 
 a  pilgrimage  when  he  wrote  thus.  Good  Str^  cannot  ourffnnes  or  debts 
 be  forgiuen;without  we  apply  Qhrifls  rtghteoufneffe  to  vs  in  particular^ 
 fi-'efay  yes.Do  not  then  fofir?tply  beg  that  which  is  in  queflien,  nor  take 
 that  for  gtuen^  which  will  neucr  be  granted.  But  a  word  with  you  by 
 the  way  Tour  righteotumanmujl  ouer-^  skip  that  petition  of  the  Pater- 
 nofter  (forgiue  vs  our  debts)  for  he  is  wellajfured,  that  his  debts  be 
 alreadie  pardoned.  For  at  the  veryfirft  infiant  that  he  bad  faith  hee 
 hadChrtflsrighteoufnejje  applied  to  htm,  and  thereby  a£urance  both 
 oft hs pardon  offins^andefltfe  euerla^ing.  Wherefore  he  cannot  with' 
 out  infidelttte ,  dtfirufi  of  his  former  iuflifieatioH^orpray  for  remjfion  of 
 hii  debts:  but  following  the  famoaj  example  ofthatformallPharifee, 
 in  lieu  of  demanding  pardon ynay  well f ay  ^Q  God  I  giuc  thcc  thanks, 
 
 LulciJ.  thati  am  notas  the  reft  of  men,  extortioners,  vniuft.aduouter- 
 
 crs,as  alfo  thefe  Papi  fts ;  fearing  the  remiffion  of  my  fins  ^  or  the  cer- 
 taintie  ofmyfaluatton,but  am  wellaffured  thereof,  andofChrtfls  owne 
 ttghteoufnes too,  and fo forth.  But  togo  onwithM.Pcrkina  difcourfe. 
 Here  we  rnuft  note,that  the  Church  ox  Rome  cutteth  ofFonc  pnn- 
 cipall  duty  of  faith ;  for  in  faith  (faith  Al.Perki»s)atetvJO  things: 
 firftjknowlcdgc  rcucalcd  in  the  word,  touching  the  means  of  Li- 
 uation :  fccondly,  an  applying  of  things  knownc  vn  to  our  fd  ucs, 
 
 ^    -  whicli 
 
IVhat  ntAnner  of  faith  it  is  whfreby  rve  are  iujlified.     44  [ 
 which  I'ome  call  ^ffiince/thc  firlt  they  acknowledge. ^0  then  Orh\. 
 Pcrki.'is  owtjt  confrjfion^^atholtkes  haue  true  k^orrlcdge  of  the  means 
 •ffuluattQn;  (then  be  and  hlsfellowes  are  mtferable.)  The  fccond 
 U'hich  isc^c  fuhlbncciind  principall  rhcy  dt  ny. 
 Aiif^vcr,  Cathohkes  te^chmeMa/fotohaHe afirme  hope,  {fr a  Treat 
 confidence  of  obtaining  faluattoM  ^through  the  mercy  oj  God,  (^  merits 
 0fChrtfls  Pafjion^  ft  they  performe  thctr  duty  towards  God,   and  their 
 netghbor,ore/fedte  mih  trne  repetance.  But  for  a  man  at  his  fir  si  con- 
 utrllon  ^  toaQtirehimfelfebyiaiiho^Chytflsifighteoufneffe^  and  life 
 SuerUfltngMttl'OHt  condition  ofdotnq^  thofe  things  he  ottght  to  do, that 
 rre  Caiholf^s  affirme  to  he^not  any  gift  of  faith  ^  hut  the  hajnom  crime 
 of prefumptton^which  is  ajinne  ag.unft  the  holy  Ghost,  notpardoriA^Ie, 
 Metiher  tn  thu  life. nor  in  the  xvoridto  come,  ■'•««  s.Th  . 2  j.  q. 
 
 »i.art.i. 
 
 R.  Abbot. 
 
 The -/T/«/or  proportion  he  graunteth,ycf -with  this  limiratioir, 
 MUduectrcurnflancesofpraier  bcingobferued  But  bis  circumftanccs 
 as  he  inteniicth  rhcin,aic  but  o  L.ibyrinth  to  intricate  and  pcrplcxc 
 the  confcicnccsof  mm,  andtobcreauethemoraliioy  and  com- 
 fort oftheir  praicrs.Wc  belceuc  that  *  Godis  nigh  vnto  all  them  that  i^tii.i^yi^ 
 call vpon him  intruth.  Wee  know  that  mar.y  arcthc  wcakmcdes 
 and  ifBperfcftions  ofour  praicrs,many  our  dilbafl.ons  in  tjiat  de- 
 uotion,butyct  vvcbelecue that  Godrefpciling  the  tiuth,  and  not 
 the mcafurc  ofour  hearts,  pardoneth  the  faracfor  Chnrtsfakc, 
 whn  is  our  high  Pricl^,  "^  tobeare  the  tni quit j of ^urholj offerings ^  to  ^^ 
 
 mal^  them  acceptable  before  the  Lord,   To  the  yT/;»<?r  propolirion 
 he  an!\vercth,ihdt  veemH^notpraj  that  Chrtfli  merits  may  bee  made 
 ours  inpartici4lar,for  that  nere  greatly  to  ab^fe  them.  As  though  the 
 Prophet  D.T«/^ did  abale  God  m  making  him  iiii  in  particular  fay- 
 ing, '  rhe  Lo^d  is  mj  rocke  Andmyfortreffe,  mj  Godandmy/frength, c  Pral.i8. j.. 
 myfhteld,the  horn,  ofrnjifaluation^and  myrefnge.wnh  infinite  other 
 fpeecdesof  the  like  fore.  As  though  Thomas  d\d  abafcout  ^auiour 
 Cinill  mcdWioghim^^  My  Lord  and  my  God  Wcdo  no  iniuric  to 
 Godtom.kchimonrsm'parricular.becaufcbehathfaid,  as  tn  ^4-      "''»°•^•• 
 Sraham.ioiocueiy  oncoftheleedc  of  /fbraham, '  Jwi/lbe  thy  God.cCen.ty.7. 
 Wcdonoiiiuriciomen,  bccaufc  wee  donor  thereby  m^kc  him 
 on;  peculiar,  but  icauc  him  the  fame  to  othcis,that  hcc  is  to  vs  as 
 
 cucry 
 
44  2  IV hat  manner  offatth  it  ts  vpherehy  vpe  arc  tufiifUd. 
 caftc.i.ipfefitkf  cuery  man  enioicth  the  light  of  incSimne  to  hisownc  vlc,witnout 
 p#>r5^i.  impeachment  thereof  to  the  vfe  of  any  other  man.  *"  Let  God,  faiih 
 ^njnrte Unuri  Aulline,  bt our po[[sffton^our  tnher'tt<ince.  What. do vfe Vfjadmfedly  i>i 
 t"rD^aTof<f'  waki»g  G'>^'*  pojfejfion  to  o-at  [elnei  }>e  being  our  Lorded  Creator  ?  ft 
 fionsm  ci>mfa  is  no  Ya{hm^{s  or  vnadftifednelfei  it  is  ajfe^toaofdefire^it  ufiveetnefof 
 ?rZZT^on%  ^ope.Lctth:  fof^^e  boldlj^  fay, Thou  art  my  God,  to  him  that  Jaith  to  our 
 tfit ter»ert:.u; af-  fouU^  I  4w thyfalHUt'toft. Ft (^Jalldo  tto  wrofig infajitig  (o\  nay  it fhalda 
 &  duk:do  ffX'^  vorong  in  not  (ayingfo.  And  thus  S.  BernArdCmh,  that  5  thefaule  that 
 9'.':<ft^avim.Y»'-  looketh  vpo»  Goddoth  no  otherxvife  lookevpon  himy  then  as  if  ttfelft 
 *Del!mTJlTtl, '  only  were  looked  vpon  ofGod»?ot  ^this  is  the  property  of /oue^as  Chry- 
 <]uid,c:tammx  fortom  faif h,?o  wal^e proper toAmansfelfe  th*t th*t //f^ww?; which 
 Tgo  iHm.Nlnfl-  he  fpeakcf h  by occafio  ofrheApoftles  words  hadled  in  the  rorn)er 
 ctet  intufii  ciim  ^c&\on,ChrJfi  hath  lofted?Ke^(frc,whac  hce  faith,  that  the  Apoftlc 
 fxciitfino'ndixi- '  vpohisloHCto  Chrtjl^dotb  make  proferjo  htmfe  If  that  that  wasdonc 
 ^^^ietmrdi  c-  fof^  ^^^'^^<^ovding\y  S.JaJfine  faith/  I fpeakemorefafely  &  nn>r9 
 Jer.69.^itir„i  '  fxveet/y  to  my  lefm  then  to  arty  of  the  hol-j^  Spirits  or  Angels  of  God, 
 Dcii-.nvUem      {vjovv do all  thclc fpccchcs tend to thc abafiiig  of  God,  andofhi« 
 
 Nnui  [ecus  vtdet  ^>-.i./Vr-»i  >/?  \      f  i»i 
 
 quarafifoUvide-SoantX^iwsQhxmlDiQS.AHjttne,  or wholocuerwas  the  Author 
 h  a.y/#r«-»  Ge-  o^^^ofe  words,abafe  Chrift  in  naming  him  my  lefus  /  ?fnot,  whac 
 »jc.W;.j4.  ?tcu-  abafingthen  is  it  of  the  merits  ofChriftjthat  wcfhouldmake  them 
 lT«  7/£S'  particularly  ours?  But  to  flievv  him  his  folly,  ^,  Bernard  faith  that 
 yr-.p-iifucUt.  '  but  that  Cain  ivas  not  9fthe  members  ofChriU^nor  had  any  thing  to 
 'Jt»'J?»r«/<i  <i/^  w*>/^  themertt  ofChrtfijoprefttmethefameto  be  his,  he  vDoldhaue 
 (juodf^cium  eji  called  that  his  that  wot  Chrtits  ,  at  the  member  doth  that  that  is  the 
 Jr!*!«A2f  ^""  /'*«^f,plaincly  giuingto  vnderaand,thatihe  fiirhfull  man  being  3 
 k.^/?.<;/.  dtvi-  member  ofChrift, doth  cal  that  his  that  i3Chrifls,&  prefunicththe 
 .  M/)"j.T«'LiVt  merit  of  Chrilt  to  be  particularly  his.  And  therefore  he  faith  in  the 
 tu.midiuiafior  next  words,™  JVhat  foederis  wanting  vnto  me  of  my  felf^l  boldly  take 
 %kmadaLqit:m  itvntomeodt  ofthc  boTxels  ofthc  Lcrd  lefm,  becaufe  they  runne  out 
 fxnaorwnfpm-  xvtth  mercy.\N\\:M  fiioiild  let  ehcn  but  that  we  may  pray  that  the  mc- 
 1  Bcrnx.inCnnt  tits of  Ctitift mav be mide particularly ours,and accepted  as par- 
 fer.6t,N,ftquoi  ticularly  a  fati(fa6lion  for  vs  fotheforgiucneffe  of  our  finnesPNay, 
 bris  chrifii  ttcc  faith  A4.Bi(bopgood  ChrtBians  praj  that  through  the  infinit  value  of 
 T-^jpe'iy  "i^l*    Chrifls  merits  oxr  jinytes  may  be  foro  iuenvs.drc. But  1  pray,  A<f.  Bt- 
 
 dtCOrtfiim^ritj  •'.  .  ',  •     I  r  •       i      i     /-        •  i  i 
 
 xtra^i  prtfiwfhopy  how  doyou  tninkcyournnnes  particularly rorgiuen,  but  by 
 ^VoTurJ'^ir;^  (he  particular  application  of  his  mei  its,his  pa/fioii,  death,  and  re- 
 u>t.]u.irem  c.i'fi-  furre6iion  ,  and  his  fating  at  the  right  hand  of  God,  to  make  iii# 
 
 tu  m  rnbrurii. 
 
 m    Ibid,  Eftfdeiaer  quoiexmt  mihideeji v[u)p«  mitiex  vifteribut^ominhquomm  mi^eritordis  effluum.^ 
 
 ,  tercef* 
 
fVhdt  manner  of  faith  it  is  whereby  we  are  iuJIifieJ.     4  4 1 
 tcrccilion  for  vs?  Can  a  medicine  wo; kc  without  bccing  applied 
 particularly  to  him  in  whom  it  is  to  work?Howdoyoupray  thar4 
 injl  ice  fr§^orttonAOle  to  your  capacity, us  you  very  nicely  and  gingerly 
 dcfcribc  it, may  be  gmen  parcicuiarly  to  you  for  Chrifts  fake ,  thac 
 is,as  we  take  it,in  regard  of  that  that  Chrift  hath  donc.as  gcftcral- 
 ly  for  othcrSjfo  particularly  for  you, but  that  you  take  it,thatChiift 
 hath  done  the  fame  particularly  tor  you, as  wcl  as  for  other  particu- 
 lars.'And  but  that  your  wits  outrunnc  you,and  leauc  you  to  fay  you 
 know  not  what.wWatis  this  but  to  apply  thcmcrits  of  Chrift  parti- 
 cularly to  yourfclfePOthcrwifeitraay  bcfaidvntoyou,whachauc 
 you  to  doc  particularly  with  Chrill,  that  for  his  fake  you  askcany 
 thing  particularly  for  your  felfcPSurely  wee  cannot  askcany  thing 
 of  God  for  Chrifts  fake,  but  by  fuppofing  a  particular  relati- 
 on betwixt  Chriit  and  vs,depcndingrpon  thatthathc  hath  done 
 and  merited  for  vs.  ButMaiftcrr<frJ^w/tofhewihat  in  ourprai- 
 cr,  wcaskc  the  merit  of  Chrifts  righteoufneflc  to  our  fclucs ,  al- 
 Icdgeth  the  petition  of  the  Lords  praicr ,  Forgiue  vs  our  treffajfes. 
 For  what  is  forgiucnefl'e  offinnes,but  a  thing  merited  by  the  righ- 
 teoufnefTe  &  obedience  ofChriftfOur  Sauiour  faith  in  the  Gofpcl, 
 thtt  ■  hts  If  loud  is  (hedftr  the  forgiueneffe  offinnes^  When  then  wee  n  Mat.if  aS. 
 bcggcforgiueneflcoffinncsjwhatdowebut  bcggc  toour  fclues 
 the  fruit  of  the  blouddicdding  oflcfas  Chrifl?  The  righteoufnelfc 
 of  Chrift  containeth  the  whole  obedience  that  Chrift  performed 
 to  his  Fathcr,both  in  lining  &  dying,  to  be  the  fatisfatftion  for  our 
 finncs.Andiftherebe  noforgiuenelTeoffinnes^butoncly  by  hisfa- 
 tiffa<5lionforvs,whatdowcwhcnwecraue  fbrgiuencfTeoffinncs, 
 buccraue  the  application  of  Chrifts  tighteoufnelfc  vntovs,  that 
 it  may  bee  accepted  for  our  fatisfa6lion  to  the  forgiuencflc  of  our 
 jfinnesfNowtoour  praiei  /T/./'<rri^/Wnotcth,that  weaddc  Amen^ 
 I  as  a  word  of  confirmation  vntovs,  that  Godhearcthour  petition, 
 land  grauntcththe  fame  according  to  the  promifc  that  hcc  hath 
 imade  vntovs.  Which  hee  faide  not  oncly  ofhimfelfe,  t>utal-^^^ 
 ledgedtothatpurpofe  the  fayingof  Au^ine^  affirming.that"  A-  J-^^^^^.'.g*. 
 men  iHthefepettttonsfgmfiethjthat  that  wifich  is  crauedofthe  Lord,  ^^^^'J^J^'^UV'' 
 \is  vndouhediygrauntedf  if  tvee (iedfa/i/^  hold  fajt  the  couertAttt  •f\niub,:<i^Mr  a 
 \«UY  Ufl condition  or  creation,  which  is  our  faith  in  Chrift  Icfus.  ^'-'-"'o/f'''" 
 Now  ifMaiftcr5/y^<?/'i wits  had  becnc  at  home,  hcc  would  nof^>,.«,.,,^ 
 hauc  thought  Maiftcr  Perkint  wis  to  be  g»ne  a  pilgnotaie  for  thcf-'J-^"" 
 
 r  f  writing 
 
444    ^^^^f  mmner  of  faith  H  is  whereby  we  are  tup  fie  d. 
 
 writingofthcfe  things,  neither  would  hehaueconceiued  that  he 
 had  begged  the  thing  in  queftion,but  rather  proucd  ir,  vnJefTe  hec 
 will  fayjthat  there  can  bee  forgiueneffc  of  finncs  without  the  fatif- 
 fa6lioj;i  and  merit  of  Chrifi.  which  vvhat  is  it  to  vs,  but  by  being  psr- 
 ticularly  applied  vnto  vs,  and  accepted  to  cur  vfe?  As  (ovourngb* 
 teom  OT«t»,  ashe  callcthhimjhe  hath  no  warrant  to  omit  lo  pray 
 foriheforgiuentr{leofhis(innes,becaurehc  is  no  otherwife  taught 
 tobelceucir,but  ashepraiethforit.  Butinpraying  for  it,  he  hath 
 alfurancc  from  Chritho  belccue  the  obtaining  ofit,  uho  faith, 
 P  fVhatfoeuer  ye  deftre  vphenyepraji-y  beleeue  that  ye  ^all  haue  tt ,  And 
 pMar.u.14.      ttpMllhedoneVHtoyoH.  Of  this  fuificicnt  hath  bcenc  laid  before 
 <i  Scitj.S:  18.    jjj  the  quefiion  oi'^the  Certaintte  ofSalnatton  ^  and  I  lift  not  here 
 to  Follow  him  in  an  idle  and  impertinent  vagarie.    Onely  I  mar- 
 ucll  that  his  head  niould  goefofarreawry,  as  to  apply  to  vs  the 
 example  of  the  Pharifecjbeingfofarrc  different  from  vs.  For  the 
 Pharifeewas  outright  a  Papift,  aiiouching  inherent  iuftice,  and 
 prefuming  thereof  in  himfelfe',  although  by  the  gift  of  God  eiien 
 asthePapifts  doe.Nay,Maifteri?//«'£'/u  righteous  mangoeth  be- 
 yond thePharifee,  fayiag,  I  thankethce,0  God,  thritlamiuft 
 r  Cfij.j.  fefv,  10.  "■  bsfoye  ihee^cXeaneAnd  whiter  then  [now  ^  no  morefmne  left  in  me  then 
 {■cha.4.feft.2.     xvoitn  Adum'tHthe ^ntc ofinnocencj ^  and  ^.tx^ioit^ veorlhj ef  thy 
 t  Jbid  fea  M      htngdome  and  of  the  iojet  ofheauen^  ^  not  needttjggreatly  to  feare  the 
 ricroromfentence  ofatuflmdge^  and  if  I  do  not  certainly  know  if,yeC| 
 uCha.j.fea.j.    ^IhofethatIamfo\indiiotWkc&ic(t  Pfotefi:ants,vvhofc"  rightC' 
 X  cha,  fcft  J    ^'^  ^^'^  ^  ^^^  vntofepulchers  whited  on  the  out  fide  with  an  imputed 
 itiliicey  but  within  full  oftni<juity  and  diforder.  Let  him  heere  take 
 knov/Iedge  of  his  defcriptio  of  their  righteous  man  out  of  his  owa 
 words, &  (hereby  know  himfelfe to befoinc  degrees  abouethe  ab- 
 furdity  of  thePharifee.  But  therightcous  man  whom  we  teach,  is 
 fuch,as  the  ;iuncient  Fathers  many  times  defcribe  our  of  the  words 
 oiSo/arf30ft,zs  they  did  readc  them-.y  The  iufi  man  in  the  beginmngof 
 yPr<su.i?.i7.     hi^  fpeech,is aPtitccufer ofhimfelfeSNbzn  hce  comechinto  thcprc- 
 jufiusiTtpmm-  ^^^^^  of  God,  hc  bceinncth  bisfpcech  with  scknowlcdgins;  his 
 
 pi9  [ernionu  accn-  t  rr  r  1  r     re  1 
 
 frtorejffnt.  Hie-  owiic  vHworthiiieiic  &  hiine.His  rightcoufncue  nc  knoweth  to  be 
 Y^^^J"^'^^H-  fuch,as  leaueth  him  ftill  to  ^^y  with  Dawd^Emer  not  into  indgment 
 with  thy  (ermt,p  Lord  for  in  thy  fight  no  ma  limng  (halbe  found  righ- 
 a  Pfal.i4?.2-  teouf^ He  fa/Uth  feaen  times  a  day,2ind  daij  y  praieth  for  forgiuene?, 
 a  prou.jfKf.    and  fo-continucth  till  Godraanifeft  the  cffc(^  ofhispraicr,  bceing 
 
IV h  t  r/uwner  of  faith  it  is  V^'herehj  ?r^  dre  iuJlifieL     4  4  f 
 
 wellafTurcd  inthemcanctimcvpon  tlicpromifcejf  (jod.tiutGod 
 
 Iicarcthhim,  and  will  make  it  appcarc  that  tic  hath  notpraiciliii 
 
 vain. But  to  let  this  oo^AI,Bip}op  takcth  ir  for  an  adua^a^c  to  him, 
 
 that  M.Pcrktns cQ':c[Xci)n,tWjiKthe  ChHrcbofRome  ackyovi'ltdgeiha 
 
 knowledge  rfuealedtnthe  cvordtoHching  the  meanes  offulnatton.  But 
 
 u  hjt  docli  it  aduantagc  him,  that  the  Churcli  ofRomc  hath  that 
 
 which  tfic  diucis  liauc  ?  They  know  that  the  means  offaluation  is 
 
 by  Chri(]criiciHcdjdying,riling  again  from  the  dead, by  faith, by 
 
 thc(acramets,but  they  hauc  not  the  vfc  of  this  knowledge,  whcr- 
 
 in  conliilcth  the  life  thcrof.No  more  hath  the  Church  of  Rome, 
 
 which  profeiringgcncraljy  the  meanes  offaluation  to  bee  in  the 
 
 croirc,&  death, &  rcfurrcrtionofChrift,  in  faith,and  in  the  facta. 
 
 mentSjdoth  in  tliefpecial  vfc  &  application  therof,wholiy  ouer- 
 
 thro\i'all,fruQrarcththccroire,&death,&:rcfurre<^ionofChril}, 
 
 peruertech  the faith,corrupteth  the facrai)ients,blendcth  &.  mm- 
 
 glcth  the  Gofpcl  with  hcrown  traditions,deuifeth  other  meanes 
 
 of  faluafion,&:  wickedly  makcth  the  people  to  trud  therein. Now 
 
 ifiifoliowthatwecricmifcrably,ashefaith,bccaufethcydofhus 
 
 kiiowihc  means  offaluation  rcucalcd  in  tiicwordjit  muQ  follow 
 
 that  they  alfo  erre  mifcrably,  bccaufeali  other  hereiiks  know  the 
 
 meani  offaluation  in  that  fort  as  wcl  as  they. And  indeed  they  do 
 
 cvx't  mifcrablvjwho  go  from  the  word.as  touching  the  vfc  and  cf- 
 
 fc(5l  of  that  means  offaluation  which  they  learn  from  thcnce,and 
 
 corrary  to  the  word,tic  the  fame  to  other  fupplcmctSjW  hich  rhey 
 
 thcfcrlucs  haueborowcdofhiJman  dcuice.Now  thcfirmehopgand 
 
 great  cci]7^r«ctf,wherofhe  anfwcfeth  to  the  2.pointmcniioncd  by 
 
 Ai. Perkins^  isa  mecrccoHufion.  He  makcth  it firmg  on  Gods  bc- 
 
 half.but  on  our  fide  mof^  inform  &vncertain,becaufc  by  his  rules 
 
 u  man  canot  tell  whether  he  hauc  any  true  rcpcntancc,or  faith, or 
 
 hopc,orcharitv,or  any  thing  clfcwhcrupon  his  hope  lliould  Old, 
 
 which  he  ftil  hiigcth  vpon  mansworthines  &  difpofitionofhim- 
 
 TcIfA  Icaucth  it  in  the  power  &  choice  of  his  own  fr^tf  in/.Biit  true 
 
 iihhhclctueth^  the  prowirc  0'^  God  to  h  firme  and  fare,  not  vpon  our  b  ^Hi.mT/^t. 
 
 merits JoHt vpon hti overt m^rcyjoi accordmgly  emoracetn  rlie  lame,  ,^^^,,^ ,.,;i,.,,(U 
 
 notwithanvnccrtainc6diti6ifwedothisorthat,butwithful3(ru/'r'^'"ii""V,«« 
 
 ranee  that  God'' accordmg  to  his  proniilcwil  keep  vsm  Ins  teare,  ^,„,,,^j,^,^,^, 
 to  do  that  which  we  ought  to  do,&:  when  by  frailty  we  fall,  will  in  ^,',''JT"  J]|^^" 
 mcrcvlookcvponvsashcdidvpon''/'^/tfr,&:wilcaufcvsto rife  "'''"*'•*'• 
 
44^  ?^^^^  ntdnner  of  faith  it  is  whereby  m  are  mfiified. 
 t  i.ioh.f  1 1,  againe.  And  this  hope  and  alTurancc  GodofFcrcth  vnto  vSjCuen 
 cramjZi. 'clp'^.fvom  ouf  B.vf}  conucrfion  for  Chrifts  fakc,and thenceforth  we ac- 
 p«y«we  noH  de  cordingly  cxpcd  cucrlafting life,  not  for  our  owne  fakes,  but  ^/« 
 fidde'chrip'  Chri^Sy  vertue  of  his  righteoufneSjObcdicncejand  mcrit,and  of 
 gratia.  Bom  ^^ic  purchafe  that  he  hath  made  in  our  bchalfc.Ncithcr  is  this  any 
 ^.AuguftM  vnlawrul  prclumption,but  ^agooaprej^mptton^as  S.^mtn-afelpen^ 
 GratfawuT  kcth,and  that^  becmfe^a^s  S.^afii^e  [siith^tvee prefume  mt  vpoftOHr 
 n»i  w,  ijuia  no  dr  ownc  vcrtHC  orfower^hHt  vfon  the  grace  of  Gad.  As  for  his  charging 
 'dX»Tm!t  of  vs  in  refpcd  heereof  with/ww*  againfi  the  holy  Ghofi,  \i  is  but  a 
 frxfimpfi^i.  fcapc  of  hfs  ignorance,who  as  it  fecmcth,vnderftandcth  not  what 
 ^Hx^^'Smma-  's  meantthcrcby.  What  his  fchoolcmenhaue  written  therof,itis 
 nifeftyimeUtgent  nothingtovs,  butlethinilcarne  by/Zitfrflw^howtovriderthnd 
 Srfi^tr'  itout  of  thetcxtitfclfe.  '^ He,{m\ihc^,rvhovnder(iandingniani. 
 mnpofit^  eadm  fefllj  the  wofkj  ofGod^when  he  cannot  gain  e fay  as  touching  theporver^ 
 ^dfacatmZuir,  doth yet  ofentite cdHTfiniate  thc  fame,  andaffirmeth  Chriji,  and  the 
 &  chnfium.Dei-  ^pord  of  God,  And  the  workes  of  the  holy  Ghofi  to  he  of  the  diuett,  to  him 
 l^plrTsp!flnm  it  (hall not  heforgimn^  neither  in  thi^  world,  nor  in  the  world  to  come. 
 dictttjjiBedt^-  This  is  a  dreadfulirinne,andlct-^.5<A^/'takchcedc,thehghtof 
 JmwV^rrfV^M  God" foclecrelyfliining  as  that  it  cannot  but  dazle  his  eics,  that 
 fr^tnti  cecuUy    j^^  Jq^  ^ot  intancilc  himfclfc  in  the  guilt  thereof^  by  wilfull  op- 
 
 pontion  againlx  the  truth. 
 
 17.  W.  Bishop. 
 
 Matter  Perkins  third  reafon  is  drawne  from  the  consent  oftheafi-> 
 cient  churchy  of  which  for  fafhion  fake  to  make  fome  (hew,  hee  often 
 fpeakethy  hut  canfeldome  finde  any  onefentence  in  them  that  fits  his 
 purpofe^  asyoftmay  fee  in  this  feNtence  of  Szmi  Auguftine,  cttedhy 
 'Diverhj  Dtmi-  /&/w.Auguftine/<2«^,I demand noWjdoeft  thou  beiceuc in  Chrift, 
 m.fir.T.  o  Tinner?  thou  raieft^Ibeleeuetwhatjbcleeueft  thou  that  all  thy 
 
 finnes  may  freely  be  pardoned  by  himfthoii  haft  that  which  thou 
 hz\t^ut(k.Se  cohere  is  neither  applying  of  Chrtfis  righteoufnes  vnto  'OS 
 by  faith,  norfo  rmich  as  beleentnf^  our  ^ns  to  be  pardoned  through  him, 
 but  that  they  may  bepardoned  by  htm.  So  there  is  not  one  word  for  M. 
 Pcrkins.^»^  S.Bernardy4«^^/4/«/y,fhdt  we  muft  bcleeue  that  our 
 fins  are  pardoned  vs,  Butheaddeth  notbj  the  imputed  righteoufnes 
 ofChrifl,Againej}e  addeth  conditions  on  our  party  yWhichM.FeTkins 
 craftily  concealeth.  For  Saint  Bcnuidgrontethfthat  we  may  beleeue 
 
 our 
 
IVfjat  manner  offAith  it  is  vpherehy  we  are  iujlifi:d.  447 
 ourfinKes  to  beforgiucn^  tfthe  trnth  of  our  conucrfton  meetc  with  th* 
 mercy  of  Go^prekentingvs^for  tnthe  fame  place  he  hath  theft  words: 
 So  therefore  Ihallhisincrcydwcll  inoureart]v'^'*^^^'hc  grace  of 
 God  in  our  Ionics, ifmcrcy  and  truth  meet  together^  ifiuflicc  and 
 peace  embrace  and  kiflc each  othcr.fr^/V/;Af  <«S. Bernard //-'jfrtf^A-- 
 \  f^nndeth  it ,  ifwe/ltrred  vp  by  the  gr  nee  ofCod.do  trttly  bewatle  our  fins 
 undccHfeffetlaemyand  aftertvard  foUorv  hoUnejfe  of  life  and  peace.  All 
 which  M  Perkins  didmfel^  cut  offjfecau^^e  it  dapjed cleane  the  vaifie 
 glojje  of  the  former  Words. 
 
 HtslafiaiithorttyueutofS*C\^niLnyWho  exhort eth  Me»,  pa/fing 
 out  of  this  iife.notto  doubi  of  Gods  promt fes^but  to  beleene  that  we  (hall 
 come  to  Chrifi  with  toyfullfecttriiy. 
 
 Anfwcr.S.  Cypri<jn  enconragethgood  Chrifltatts  djing  to  haueafiiU 
 eonfidertce  in  the promifes  of  Chrifi ^and  fo  do  allCatholiket^andbtdtl.e 
 befecuretooonthatfide,thatChrtfl.vtllneuerfaileofhis  word  O'prO' 
 mife, but  fay  that  tne  canfe  offeare  lies  on  our  owne  tnfirmtties:  And  yet 
 btds  them  not  to  doubt y  as  though  they  were  Oi  Itkjly  to  bee  condemned 
 oifaued^bht  animates  themtandputs  them  in  the  good  way  of  hope^  by 
 t went  J  kinds  ofreafon. 
 
 R.  Abbot. 
 
 The  drifc  of  Saint  Attflme  in  the  place  alledged,  is  to  flicw, 
 that  we  arc  *  toprefumeofGodonety,Mot  of  our  felues,  and  to  attribute 
 all  that  we  4r^(to  wards  Wim)wholy  to  his  grace.  If  thou  pre  fume  «'/z)J»f"^^.7!^!/*/l 
 thine  owneworkeyhen  is  it  4  wages  paied^not  a  grace  gtuen  vnio  thee.  djntpr^fHmcM- 
 But  if  it  be  grace  yhen  it  is  freely  giuen.  Hcrcupo  follow  the  words  ^To'^u'grJlt  fem- 
 al'cdgcd :  \i I demaundnorv^O  fmner/eefi thoubeleeue Chrifi  ?  Thou^"'^'*^^-'^"^' 
 faie^jbtleeucJVhatdofithoubeleeue\T'hat  all  thy  (tr.nei  may  b:  par-  ,Tgomtrce''tbi  ^ 
 doned  freely  by  /;*«»?By  which  words  he  would  import,that  the  lin  7jf'^:^^.'j,t'jj- 
 ner  U  to  bclccue,  that  in  Chrift  oncly  there  is  enough  to  yccld  him  tuugnut  eji, 
 forgiucncflcorfinnes,  and  therefore  that  hcc  is  to  pre(umc  onely£''*'^ *'"""'•  ^ 
 vpon  him.VVhich  if  he  do, Saint  Au/tinetc\M]  him  ,   Thouhajtcred.ot'tcc^»r, 
 that  which  thou  beleeuejly  andadderh,  O  grace  freely  giuen.    Now  J^,'//,^'^^^^^'''^** 
 M.BipJOp  fhould  hcrchaue  told  vs,wh3t  u  is  that  S.  yluftme  tclleth  €r.ityvn.Hfrft 
 the  bclceuing  finnct  that  he  hjtb:v/\\:it  that^r4fr  is  that  he  faith  's  f/I^^ J/-*'.,C-. 
 here  freely  giuen  vnto  him.For  if  it  be  (orgtueneroffins,  as  indeed  it  h'huu  qur.d 
 is,thcn  the  words  import,that  the  finncr  bclcuing  in  Chr;rt  ior  the  [\'^'^,!.'^^2' 
 
 Ff  3  >-- 
 
448    IVhat  minner  of  faith  it  is  whereby  we  are  iuftified, 
 
 forgiuenejfe affmnes^  and  relying  wholy  vpon  him,  allurcdly  hath 
 that  tor  which  he  bdccucth^and  therefore  is  not  to  doubt  thereof 
 And  herein  he  alludcth  to  that  in  the  Gofpcll, w  here  Chrift  as  kcth 
 the  blind  cuen",'  Beleeueje  that  /  aw  able  to  doe  this, io  draw  fi5  the, 
 whether  they  did  attribute  fo  much  to  him,as  to  cxpc6l  fo  gteat  a 
 eMat.9.}8,       benefit  from  him.When  therefore  they  zuiwixe^^l ea^Lord^be tor- 
 ched their  eies^fAj'tng\  According  to  jonr faith fe  be  it  vmoyott. So  with 
 S^ujitne the  word  majf  (eructh  to  chalengc  a  fufficicncy  to  Icfus 
 Chrift,and  to  exclude  other  meancs  of  forgiuene  iFc  of  nnncs,not  to 
 qutftion  the  bclcefeofiheforgiuencflc  thereof, which hceforcfo-  ' 
 lutely  affirmeth  to  him  that  bclccueth,and  can  be  nootherwife  but 
 by  the  applying  of  the  rightcoufnr(Ie,thcmerit,the  fatisfat^jon  of 
 Chrii^jbecaufewccannotbelceueitbutonely  thereby.  The  place 
 oi  EerM4rd  IS  w cry  impudeclyrhiFtedofF.Firft,by  altering  the  cjuc- 
 ftion, which  is  not  hcre,by  what  wee  bclecue  our  fins  to  be  forgi- 
 uenjbut  whether  itbe  the  property  of  a  luflifymg  faith,  to  bclecue 
 particularly  thcforgiuencs  of  a  mans  own  finncs.  Now  S, Bernard 
 d  Bermrdiv  ^w-  faith,  that  ^  for  a  man  to  beleeue  that  he  cannot  kaue  forgtuenejfe  of 
 n/inctat.ier.i.iw-  li„^eSj  but  by  Gods  pardon^is  but  the  beginning  ^  foundation  of  faith, 
 wilx^'JunZnZ-  Therefore,Cdhh  he,  if  thou  belesuethat  thy  (tmes  cannot  be  done  away. 
 """M*-  ^nt  kj  him  to  tvhom  onely  then  hafi  finnedythott  doeft  well-^  *  bnt  gofur- 
 
 It&LfreciM  theryet,  to  beleeue  that  by  him  thy  fins  are forgtuen  thee,This  //,faitt» 
 ^iMferipfumti-  j^^  the  tefiimony  that  the hJ}  Ghofl  £>Hethineur  hearty  faying.  Thy 
 Hocefttellimo-  fnnes are  forgtuen thee. For touf  doto the  /ipoitlejuppofe thataman ts 
 'f'*'"'^"''j  P'f-  tuflifiedfree/j  by  faith.  Qf  imputed  tiohteoulnefle  enough  hath 
 £f.Ca»am:,lcem  bcnc  laid  berorc'thepomt  hcrcis  of  particular  faith,  whether  a  ma 
 ^Tamulrsk''t  bclecue  his  owne  finacs  tobeforgiuen  him.  S, Bernard  faith  yea,. 
 mmarktratur  and  faith  it  fo  plaJn^Iy,  as  t\\^t  M Bi^op  could  not  tell  for  his  life 
 ^Pff  ■"![»"  ^  what  dircdly  to  anfwer  toit.But  forfooth  S.Bernard addeth  condi. 
 ftrfidem.  tions  on  our  party  Jaith  he^which  M  Perkins  erafttly  C0ncc4Uth,9nQ 
 
 hcrchcbtjngeth  words  following  a  mile  alter,  where*?.  Bernard 
 hath  brokcnoffchepointformerlyinhand,  which  was  to  fct  forth, 
 the  condition  of  a  true  iudifying  &  fauino  faiih.  And  what  I  pray 
 are  the  conditions  that  he  addethi*  Forfooth  truth  ofcoauerfon,  be- 
 rfiailing  of  our  finnei  and  conf effing  them^and  afterwards  following  ho- 
 iinis  andptace  ^Nhixtvit  kc  a  glofingfycophanr,  which  will  make 
 the  liraple  Reader  beleeue,  that  he  giueth  an  anfwer  when  indccdc 
 .   he  giucth  none.For  when  vvcteach  the  bclecfc  of  the  forgiucnelfc 
 
 of" 
 
If^hat  manner  of  faith  it  ii  roherehy  we  Are  iuJiifieL     4  49 
 offinncs,  do  wc  teach  a  man  vnconucned  to  bclccue  the  fjincf 
 The  penitent  (inner  confcfTing  and  bewailing  his  finncs  to  God, 
 and  carefull  as  hauing  felc  the  fttng  ot  finne,  thenceforth  to  »uoid 
 the  (ame  is  the  proper  and  onely  true  fubiedof  this  diljuitationof 
 iuftificationbylaith.  Wcdcnic that  r:»ith  hath  place  in  any  other 
 man,  and  therefore  t^cojc  that  an  v  other  can  hauethc  truebcleefc 
 ofthc  forgiucnelTeofhis  finnes,  Ot"  the  conucrted  man  then,  of 
 bim  that  trucly  repentcth  androtfalcethhis  finnes,5'.^tf'r«<ir<i faith, 
 nnd  we  fayjthat  the  faith  whereby  he  isiuftificd,  is  a  Faith  whereby 
 he  particularly  belceucth  the  torgiucncflV  of  his  ownc  finnes.What 
 is  M.Bi(hopno\s  but  a  wrangling  Sophiltcr,  that  thus  inami(t  of 
 idle  difccurfe,  fcckcth  to  (teale  away,  wherein  dcedc  he  is  fofaft 
 holden  that  he  cannot  vntic  himfcUc?  In  like  fort  he  dcaleth  with 
 the  other  place  of  Cjfpr$4ft,  who  encoraging  faithfull  Chrirtians 
 againft  the terrour and  fcare ofdcz[.hy{mh;^Godbathpromtfedim' (cypritnMM»r^ 
 mortality  vmo  thee^when  thou  dep4rtefl  out  of  this  world  javd  doji  thou  tii-Dens  iH,  it 
 wauer  Anddouht  thereof)  This  ts  not  to  k*iorv  God,thu  u  hy  the  (intte^^lU^l^l'i^, 
 §fvnbeltefe,toojfendChrtfl  themai/ierof6e/eeuersi  thu  ts  for  a  man  u:empoU,ce:ur, 
 (fetnginthe  Church,  tobe  withom  faith  in  the  hottfe  of  faith.  T)^CflunH<ufHxeft, 
 words  aremanifcft.  Hec  pronoundcth  the  piomifc  of  God  parti-  D^5T"*'i?*'' 
 cularly :  rcquircth  the  lame  accordingly  to  be  belceued;not  to  be-  chuflumc„d<H. 
 Iccuc  it  fo,  he  affirmeih  it  to  be  without  faith  in  thehoufeoffattk.  ';"^^;;;|;^;£^ 
 God  promifcthro/^tfr,  and  dort  thou  doubt  ?  this  is  not  to  haue //r«f«  .^Wrt-*  .• 
 faith.  C7/>r/4«  then  teacheth  fuch  a  confidence  in  the  promifes  oi''^'^Jlf/^''^^^fl'^ 
 Chrift,as  is  to  bee  without  all  waucnng  or  doubt.  Yea  faith  M.Bt-  mdom^jiduMn 
 fhof>,  weave  fecHre  on  Chrtjies  (ide,  that  be  will  tieuerfai/e  of  his  word ''^"*- 
 andpromtfeJfHt  thecanfe offearelies  vpon  ottr  owne  infirmities.  Thus 
 he  is  hlcc  the  mother  that  ftrangleth  her  child  fo  foonc  as  fhc  hath 
 brought  it  forth,  Hefettcth  vp<:tf';/5^e«Cff  with  one  hand, and  thro- 
 weth  it  downe  with  another ;  nay,  he  I'cttcth  it  vp  With  one  hand, 
 andthrowcth  it  downe  with  both.  What  is  it  to  vs,that  Chnft  ii 
 true  of  his  word,  ifwe  may  notbeleeuethathis  word  doth  appcr- 
 tainctovs.'whac  confidence  can  it  yeeld,  thatCbrift  failcth  not  of 
 his  promifcfo  long  as  wee  muftfeare  left  our  infirmities  difablcvs 
 ofhauing any  part  therein?  And  would  QpW^tw talk efoidlely,  to 
 bid  men  not  wauer  or  doubt,  when  they  might  anfwcr  they  hid 
 caufc  to  fearc  and  doubt ,  by  rcafon  of  their  ownc  infirmities/ 
 Would  he  bid  men  not  doubt  to  go  out  ofthc  world,  becaule  of 
 
 F  f  4  »^« 
 
jf!lom.4.i8. 
 
 4^0     li'hal:  mAmer  of  faith  it  is  whereby  we  are  iupfi^J. 
 
 the  promifc  of  Gocl,whcn  their  owne  infirmities  might  be  a  Tuffi- 
 cicntcaufcto  make  them  fcarc  their  departure  oiitof  this  world  ? 
 But^/)rM/»kncvv  well  that wcc can  hatie  nothing  butfearc  from 
 ourfelues,  and  therefore  teachethvs  to  build  our  felues  wholly 
 vpon  the  promifc  of Godjthat  howfocucr  our  own  infirmities  do 
 offer  vsoccafion  of diftruft,  yctrcfting  vpon  the  truUiofGod, 
 \vc  hclceucwith  yi&raham^  vn(\er hope  againft  hope,  that  God  will 
 performc  what  he  hath  fpokcn/orhibowncrdke3.is  he  faith  by  the 
 h  Eaecb,  j^.2  J.  ^rophct,  ^Net  foryour  fal^es ^bht  for  my  holy  names  fakj  I  Will  doe  it^ 
 fattbthe  Lord.  Yea,  b\itxveebtdde  them  not  doubt  ^  faith  Mafkr  Bi- 
 iliop,  as  tf  they  were  (ultkely  to  be  condemned  as  faued.  BJt  hoxv  fo^ 
 when  theyicc  and  know  in  ihcmfclues  that  for  which  they  may 
 bccondemned,and  cannot  know  anything  whereupon  they  may 
 red  the  hope  of  Valuation  ?  For  you  l^y.  Mailer  ^;i%(jp,  that  a  n  an 
 cannot  tell  whether  hcchauc  repentance,  hope,  charitif,  praier, 
 whether  he  be  iuftified,  and  in  the  flateofgrace  or  not,and  thcr- 
 ,  fore  how  fliould  he  butthinke  himfclfe  more  hkcly  to  bee  con- 
 demned then  otherwife  ?  You  fay  you  animate  them^andputthem 
 inthegoodveay  of  hope,  by  tveentjf  ktndt  ofnafons.  But  bow  can  you 
 put  them  in  hope  when  you  teach  them  to  fcarc  ?  That  one  tea- 
 fon  whereby  youimpofc  fcarc,  carricth  morefway  in  the  confci- 
 encc,  then  all  thofe  twenty  kindes  ofreafons,  whereby  you  per- 
 fwfldc  hope.  And  when  you  teach  that  a  man  cannot  tell  whether 
 he  haue  any  hope  or  not,  what  can  there  reft  but  horrour  and  dc» 
 fpaire,atleartwifeanguirh,  perplexitic,  tremblingand  feare,  faue 
 only  in  confciences  that  are  benummcd  and  aftonidicdjand  haue 
 no  feeling  of  them  felues  ?  In  a  word,  in  death  there  can  bcc  no 
 hope,  butfctringalldecherefpedlofourfclucs,  todepcnd  vpon 
 thcpromifcofGod,  and  to  fay  with ////«»ry  out  of  the  Pfaime, 
 ^  Ohr  hope  » in  the  mercy  of  God  for  eMerandeker. 
 
 i-  mUriitt  Vfal, 
 ji.  Spesmjlra 
 it  y/iifericoriiia 
 Denttni  in  (ecu- 
 lum  dr  i»  [icu- 
 litmfiCuU. 
 
 18.  W.  Bishop. 
 
 'h\J?cxV\TM  haninq^thm  confirmed  his  ownepitYiie,,  why  doth  he  Ptot 
 after  hi*  manner  confnto  thofe  reafons  rvhrch  the  Catholtkes  allege  tn 
 faucHr  ofthtir  ajjertton  ?  H^ai  it  becnafethey  are  not  wont  to  produce 
 any  in  this  matter  f  Nothing  lejfe :  It  was  then  belil^e^  becanfe  he  knew 
 nothewioanfwerthsm,  I  Will  out  of  their  fiore  tak£  that  one  prtnct^ 
 
 fAll 
 
]Vktt  mmner  of  faith  it  is  whereby  tve  an  iujiificd.  z^)- 1 
 faDone,  of  the  tejlimonieofholji  Scripture,  aridity  ih.tt  a/one  ChlJici- 
 intly  prooue,  that  the  fanhre<jHtredto  lujitficatton,  is  that  Catho  ihe 
 faith,  where hji  we  bcleene  4,'libAt  to  be  true,  xvhtch  by  GodisrettcsUd^ 
 Afidtist  a*.y  other  pariicnUr  beleeuirtg  Chnflj  Rightfoufttelfe  to  bee 
 9ttrs,  How  Ciintht^  be  betterk^owfiC^then  if  we  fee,  wetih,  andcon(i- 
 der  \vell,\rhat  l^nde  offiiththat  w^whicha/lthej  had,xvhoaref,iidnt 
 Scrtpimes  to  be  iufti^ed  by  their  faith. 
 
 S.Paii)/"i/^6»/^Noe,  That  hcwassnflinued  hcircofihciuOicc,  ^^«l>-"-7- 
 which  is,  by  faith.  fVhat  faith  had  hee  ?  ThAtbjCbrtfts  Right  eon f~ 
 veffe hcvpa4a(fnredofSaluation  ?  N ofuch matter, but beletHtd^thut 
 Cod  according  to  his  word  Andmflice,  vionlddrowni  the  woridy  and 
 tnade  at*  yii\e  to  fif*eh4tnfelfea»d  hu  famiite,  luGodcammandfd 
 hirru. 
 
 hbvzViSimth*  Father  of  beleeuers,  and  the  paterMeandexamp/e  of 
 Htfiicebj  futth,asthc  Apofiledifputethtothe  Romans :  JVhaifuthhc 
 was  injiifed  by,  let  S.  Paul  declare,  who  of  him  Afid  hu  f.iith  hath 
 the^evpords  :  HcccoiUraricto  hopcbcJccucrhin  hope,  that  hcc  f^om.cap.^. 
 ipightbctnadethcFatlicrofmany  Nations,  according  to  that 
 which  was  faid  vnto  him  ;  SolhalJthy(ccdcbccasthe(larrcs  of 
 hc-aucn^andchernndsofthcfca  :andhc\vasnotwcakncdin  faith, 
 neither  did  he  confidcr  his  o\vncbodic,no\v  quite  dead,  whereas 
 heewasalmod  an  hundred  yceres.oldynorthc  dcadMatrice  of 
 SarAf{\-\  thcpromifc  ofGod  hcnjggerednotbydiftrLi(l,butvvas 
 ftrcngthcncdHiraith.giiiinggiory  toGod,  mod  fully  knowing, 
 that  wlutfoeucr  hcc  promifed,  he  was  able  alfo  to  doc,  therefore 
 was  itrcputcd  x.'d  him  to  iufticc.  Lee,  be  caufehe  glorified  God  in  bc- 
 leeutng,that  oldandhnrrenptrfens  might  hase  childt-en  ifGodfitdthc 
 vt^ord,  and  that  vchatfoeuer  God  promtfed^hewM  able  to  performer  hee 
 Vfa4  tuflified.   1  he  Centurions  faith  xvas  vtrypleafing  vnto  our  Saw- 
 our,  whofatdm  commendation  ofity  That  he  had  not  found  fagrcsc 
 hith  in  Ifrafl.  JVhat  faith  vr at  that?  Marne^  that  hee  could  nuih  a 
 word  cure  his  fernant  fibfent :  Say  thcwcid  ou\y{<juothhe)  and  niy  M*tth.8- 
 feruantrnallbcheaicJ. 
 
 S.Vctcis  faith  /o  mnch  wagn/fifd  by  the  ancient  Fathers,  and 
 highly  rewarded bf  our  S a fttour^  vom  tt  any  other.  Then  that  our  Sj-  ^^»'''»  '*• 
 ujour  wjsChrid,  thcSonneoftheliuingCod  f^W^^^'^/^r''''  S. 
 lohn  ti  at  great  Secrctarie  ofihe  holy  Ghofi,  tell  vs  what  fatih  is  the 
 jJnaHcitdoj  t he  whole  Gof^elU  Thcfc  things  (/4;;/^  hee)  arc  written  J.>tw»t- 
 
 that 
 
4  S  i    ^^^^^  manner  cffaifh  ft  if  vpherehy  we  are  iuftified, 
 that  you  may  bdeeue  that  lefus  is  Chnft  the  Sonne  oj  God,  and 
 that  bcleeuing  you  may  hauclifc  in  his  name  H^tth  the  EuA»ge/i/i 
 
 -Rom.t<».  '^*  /ipcfilc  S.Paul  accordeth  very  well,  ftp»li  This  is  the  word  of 
 
 faith  which  wee  preach,  for  if  thou  confciic  with  thy  mouth  our 
 Lord  Icfus  Chrift,  and  (lialt  bclccue  in  thy  heart  thatGod  raifcd 
 him  from  death,thou  flialt  befaucd.    4»Atn  aMother place :\  make 
 
 uc^r.t.r.  knownc  vnto  you  the  Gofpcll,  which  I  h^uc  preached,  and  by 
 which  you  fliallbcfaued,  vnlelfc  perhaps  you  hauc  beleeucd  in 
 vaine.  What  x9m  that  Gofpe/l  ?  I  hauedchucred  vnto  you  that 
 which  I  haue  rcceiued,  thatChritI  died  for  our  finncs,  according 
 to  the  Scriptures,  wasburicd,  androfeagafnc  the  third  day,  &c. 
 So  ^j  the  verdtte  of  SP^uh  the  heleefe  of  the  articles  of  the  Creed,  is 
 that  iufitfytngfatth^  by  rrhichyou  mufl  bejaued.  And  neither  in  Saint 
 ^iul^noranyetherplaceofho/yScripiftres^is  it  once  taught  yt  hat  a  par- 
 ticular faith,  whereby  tve  apply  Chrifis  Righteoufue^'etooHrfeluet, 
 and  ajjftre  oar  felnes  pfonr  fa/uatien^is  etther  a  mfiifying.or  any  Chru 
 ft  tan  mans  fatth^  but  ths  very  naturallaSl  of  that  vgly  Monjhr,  pre* 
 fumption:  whichbeingiaidM  the  very  corner  Jione  of  the  Protejlants^ 
 trre/igion,tvhat  morall  and  modefitenuerfattonjwhat  humility  and  de- 
 uotion  can  they  build  vponit  i 
 
 R,     A«BOT. 
 
 What  the  reafon  was  why  M.Perkjns  here  propounded  noob- 
 
 icd^ionsofthcPapifts,  ^.-5*/^*^  might  hauc  conceiued,  becaufc 
 
 achjp.j.ofthc  hcc  had  *  before  noted  and  confuted  the  bcft  that  arc  alleged  by 
 
 faSr^     them.  If  he  had  not  fo  done,  yet  it  (liould  not  be  likely  that  hcc 
 
 had  therefore  omitted  them,becaufchec  knew  not  how  to  anfwcr 
 
 them,  becaufe  this  which  J^.^^y^^^  bringcth  for  their />«»«/><«// 
 
 reafon^  is  but  a  very  weake  and  fimple  reafon.  The  thing  that  he 
 
 would  prouetherby,is,that  luftifying faith  is  thitCatholtke  faith, 
 
 .  u  y   ,  as  he  calleth  it,  vherebytve  beUeueaUthat  to  be  true  which  Godhath 
 
 Euty%ub.i. '    reuealed.  Hcc  abufeth  the  name o?Catholil^e  faith,  whereby  hath 
 
 ^VK^f^r    been  wont  to  be  imported  the  trucand  found  dodrineofthc  Ca- 
 
 tit.quxm.ytpo-    thohke  Church ,  comprifed  in  bookes ,  taught  m  Pulpits  and 
 
 ^i^ur^^'^tt^i'Ih^^-'^^^'^^'^^^i  profclfed  by  the  mouth,  which  a  man  may  preach  to 
 
 HttJu&fidfUs  Others,  and  himfclfe  bee  void  of  iui^ifying  faith.  Thus  Vtgiltui 
 
 *«c«yj«e  ^«/W/-fjjj|^^  j^^yjpg  difcQUrfcdoffome points  of  doarine,  bn;>^/^« 
 
 Catholikf 
 
what  mdnner  of  faith  it  is  whereby  wee  are  mflified.    4  n 
 
 Cdth^ltkefaiihanelfr0feffionwbichtheApoJllei  deltuered^the  Afar~ 
 tyrs  lonue  confirmtd  Atihhe ^atibfuli  keepe  vnttllihu  cUj.  luftitying 
 faithisthe  priiutcadtofchchcait  and  confcience  ofthcmaii  that 
 isiurtified,  which  though  ic  be  grounded  and  builc  vpon  it,  vet  \s. 
 
 cannot  but  abfurdly  bcc  termed  the  Cathohke  laith.  But  A/ 5*- 
 Qiop  perhaps  by  Catholikc  faith  meancth  that  juflifying  faith, 
 whfrcby  lie  and  his  fellow  Cathohkcsmuft  hope  to  bcc  juftihcd. 
 By  which  mcanes  he  hath  matched  the  diucl  with  hinifdfc .md  h.s 
 Catholikcs,andhachmadc  him  a  Catholikc.  For  it  it  bee  the  on- 
 ly faitiiot  a  Catholikc  to  bclccuc  all  that  to  bcc  true  uhich  Gcd 
 hachrcuealed,  what  hindcreth  the  diucllio  bee  a  Catholikc,  ftc- 
 ijTghcbelccueth,and  tohisgrecfc  well  knowcth,  thatall  is  tiuc 
 thatisrcucalcd  by  God?  Tht«  is  that  which  wc  rightly  ctMhtjio' 
 rica//  fatthytbc  obic&  whereof  is  the  word  of  God  in  gencrall,  and 
 hisnomutchMt  CPcdereDfio  tfi  Iff/eei/e  God f» that  rfkichheefpea' 
 j^^rA,  which  is  incident  todiuelf  and  damned  men.  This  htHori-  HBom.).'»x.* 
 ,  c»i///4;^6ispreruppofed  and  included  in  m^tfyingfaiib ,  but  t^'c^^'|i^*;^ 
 ,  proper  obie6t  or;*t/?/j^/«^/4«^  is '^   Cod  in  CbriJ},  reconttling  tbe  fhom.j.ij. 
 wor/^v«/oi;//»/<r//lrjotihcpromireofGods  mercy  to  vs  in  Chri(\  ^,"^,!V;nir 
 Jcfus,  whereby  we  doe  not  oncly  belccuc  thepromife  in  gcncrall  ch-.ih  fit  cndcn 
 to  be  true,  but  do  truH  in  Qod.and  cxpecl  good  at  his  hands,  ac-  Zumpn!m*tt' 
 cording  to  thatpromife  for  Chnftg  fake.   This  faith  therefore  is  '^'■"n  ».""••• 
 called  ^r/(;*/^/>A*/C^r/i?,th3r is  whcrebywcc  hcleeue  in  Chrift,  Il^fi^^VrT- 
 andis  furiher  exprelfcd  to  be  *  faith  in  his  namey  ^faithinhu  bloud.  (o^uUamur  Vto: 
 OfwhicUS./fH/ItHdnhi^n^faitbofCbnn  ts  to  beleette  m  him^'j^'^^'il^f*^ 
 thfit  thfii^eth tbevngodly^to beUeue  m  tbe  Mediator^  witboMttvb&fe  quoiftuct'it 
 meanes  tve  are  ntt  reconciled  vnto  Ged\  to  beUeue  /;;  tbe  SafUcur^whtch  J"w 'j^f!"' 
 came  tojeel^e  andtofaut  tb^t  which  is  loft;to  beleette  in  /?/ w  that  f>*ith,  h  •^«i«,'^-  'Z'  "''• 
 VfithoHt  me  ye  can  do  nothing.  This  is  the  fajth  whereby  wee  arc  (i-fdiT!u}lc,fi»i- 
 ued,.ind  whereby  ajl  the  faithfiiil  haue been  faiicd  from  the  begin-  ^"''""^'^J'l'^'fl^ 
 mng  ofthc  world,. To  which  putpofc  S.  >/«/?/» againefairh. '"  fhe  Ld!'m,fD<t 
 famef4ith  fAHedtberieheom  of  old  that  nowfauethvs^  that  is  ,  the  ^^^T'^il 
 \\finth of  the  mAH  lefHt  Chriji  the  A^edtatorbetnixt  God crmenjhe  fi-Utf.nMim  «»». 
 '^fanhofb^bhud,ibef*tthofh:scroj[e,  the  faith  of  hts  death  and  re  ^jl^,'^Z"&t 
 furrenioH.  Ti)iis  hyljuh  Ab:l  in  ins  lambc  beheld  \the  l.trnhe  cf  furrt':.<n.iftm. 
 Gedthat  takeib aM*aythefinnes  oftkevporldj  and  rJierchy  hi«  ^'»' •"'- ^'appci j  t- 
 fice  was  accepted, and  in  that  rerpr6>  IS  Chrirt   called  ■*  the  idtr.he 
 t  bat  fvoijlatne  from  tbe  beginning  oft  be  t9or  Id.  But  hcic  Af.  B^fbop 
 
 Viidcc- 
 
4  5'  4    ^'^^^  manner  of  faith  it  is  whereby  we  are  iuftified. 
 
 vndcttaketh  to  tell  vs,and  therefore  let  vshcare  of  him  according 
 
 to  thedepthofhisdiuinity ,  JvW  ki»dof  faith  that  rvas  which  aU 
 
 thgy  had  who  arefntdin  Scriptures  to  beiafiifed  by  their  faiih.  And 
 
 lHcb.u.7.        fii  ft  he  bcginneth  with  Noep^vthom  it  is  fayd5th3t  ^  he  rvas  made 
 
 heire  of  the  nqhteohfnejfervhtch  uhy faith.  But  wharfaich  was  that? 
 
 Heebeleeued,  faith  hee,  that  Gedaccordtftgto  his  word  and  ipijltce 
 
 wonlddrorvne the  tvbrld^  andmade  an  Ark^  tofitue  htmfelfe  and  his 
 
 famttie^oi  Godcommandedhtm.  And  what?  in  the  drowning  ofthe 
 
 world andmakingofanarkctofaaeMmfcIfc,  did /V<7f  confider 
 
 nothing  but  the  drowning  ofthe  world  and  the  making  of  an  arke 
 
 rr,  -Aug.  com.     to  fauc  himfcUci'  S.  yifi^m  callcth  the  Arke,"^  the  Sacrament  of  the 
 
 }-,.u!i.yun:ch.itb.  ^yA- and  in 3 /^cr^W(?wr ot  myRerie  did  the  faith  of  Nae  fee  no 
 
 rasntumercein   iTiore  but onclv wliat fiis cycs  diQicc?  " In  facrawentSf  asChrjfO" 
 
 qiu?<(otdo,»u4  llfffffg{^\^<^^xredonotfeethatxvhtchx»e  beleeue-f  but  we  fee  one  thing 
 
 eft.  and  heleeue  another.  Noe  then  in  the  Atke  did  belccuc  that  vvhica 
 
 CoS55  a//?«.^^  did  not  fee,  which  whatic  was,S.?<ff<rr  giueth  vs  roYnderHand, 
 
 rmm apptUatur    whcH hcmakcth  our  bafttfme  the  thing  xh^t" anfvereth  the  type 
 
 g'XSLl«  a»dfigure  of  the  Arke,  which,faith  hc.fauethvs  by  the  refiirreaton 
 
 tutmur/edqmd  of  lifhi  Chrijl.  Thc  Atkc  thcH  was  to  him  a  figure  and  fcale  of  the 
 
 cS.vl'*"'''^"  fame,whercof  Baptifme  is  a  figure  and  fcalc  to  vs  ;  ?  4  feale  of  the 
 
 o  i.Pcc.  |.ti.     righteoHfnelJe  of  faith  .^of^  the  rtghteoufneffe  of  God  by  the  faith  ofle^ 
 
 «mw7D»,^^      yi«  Chrift,toah and vpon  alithitt  doe  beleetie.  His  dcliuerancc  tem- 
 
 qCa^.j.ai.      porally  was  a  figure  ofthatfpirituallfaluation,  which  both  he  and 
 
 wchaiie  by  thc  waQiing  away  and  forgiuenclfe  of  our  finncs,  by 
 
 the  bloucl,anddcath,andrcfurre6lion  ofjcfus  Chrift,  and  in  the 
 
 bcieefe  hercofwas  it  that  he  was  made  heirc  ofthe  lighteoufneffc 
 
 of  faith.   In  .the  fecond  place  Abraham  is  brought  forth,  whofe 
 
 faith  M.Bifhop  confirueth  to  be  nomorebutthis,that  he  helee- 
 
 ued  that  old  and  barrtn  perfons  mtght  hane  children  ifGod  fayd  the 
 
 W9rd,  andthatwhatfoeHerGodpromifedhe  veas  able  to  performe. 
 
 r  GjI.-  \6.        Where  if  he  had  looked  into  the  Apof^lcs  words  with  thc  eyes  of 
 
 i.^»>«//f.<»pys/. adodtor of diuinky,  hcc  would haue found thefeedthuc fpoken of 
 
 c./?2 rot"!^  to  i>e '  Chrifi.is  the  fame  Apoftle  elfcwhere  expoundcih  it,  Chrift  ^ 
 
 dr-McA^/wf/zinperfonasche  head,  and  ail  the  faithful!  gathered  as  members 
 
 chrifi.!!^^'"       i"to  one  bodic  with  himy^  the  head  and  the  bodie  making  onevchote 
 
 t Gcnefi 5.1.     Chrifi,Si$ S.  >^«/?/»  fpcakcih.  God  promifed  vnro  Abrahams  feedy 
 
 xVcrTjV.Vy.      vihcit'n^  aUthetiatiotti  of  the  earth  jhotildbeeblejfed.  Herein  God 
 
 would  make  him  ^the  beireofiheworldf  and  'afatherofma^y  nati- 
 
 onSf 
 
what  manner  of  faith  it  is  wherehy  vpe  Are  iujlifod.    4  f  y 
 /!»«/,  tjot  to  that  feed  only  which  u  of  the  Uw^  bm  to  that  alfo  \vhich  i$ 
 «f  the  faith  of  Abraham,  that  wc  may  know  thatafpirituallyi'^tiis 
 hccrctobcvndcrllood,  which  fliouldbecomcthc children  of  y/- 
 brahdm,  by  ^  walking  in  thefiefsofibefatth  of  our  father  Abraham, 
 and  fofhould  be  made  partakers  of  thc^/^'^w^w/r^ /;/>»,  The  per-  '^  "'"' 
 formanccofalithispromifcof  blcfling  to  Abraham  and  all  tiic 
 nations  of  the  earth,  ftood  vpon  his  hauing  of  a  Ton,  which  God 
 had  promifed  vnto  him. The  barrcnncffc  ofi'4r4,and  the  old  age 
 both  oi  Abraham  and  hcr,might  fccmc  to  deny  a]  hope  of  hauing 
 afon  ;  butyct-^^M^rfwrcftcdfccurein  the  affiance  ofthcpower 
 of  God,not  doubting  but  that  God  was  able,and  would  giue  him 
 a  Ton  of  whom  Chrift  Hiould  come,  to  bee  vnto  him  that  bicfling 
 that  God  had  promifed.  This  was  the  thing  th^t  Abrahams  faith 
 rcr|)cd'cd,and  to  which  the  Aportlc  rcferrcth  it,fpeaking  of  a  pro- 
 mifc  that  was  to  bcfare^  not  to  Abraham  only, '  but  to  allthefeede  *  ^«'^'*' 
 both  ofbclecuinglcwes  and  Gentiles;  who  are  alfo  called  ""heiret  '"•''•* '7- 
 cfthepromife^  to  the  performance  whereof,  to  fhew  vnto  them  the 
 Jiablenejfe  of  his  connfell,  Cod  bound  himfelfe  by  an  oath,  that  by  txvs 
 immutable  things,  rvheretn  it  woi  vnpoffible  that  God fhould  Ite,  (his 
 pTom\CcsindhiiOith)we might haue/^rongconfolatioftj  which  haue^ 
 our  refuge  to  hold faft  the  hope  that  is  fet  before  vs.  Of  what  ?  that 
 old  and  barren  perfons  may  hauc  children  if  God  fay  the  word  ? 
 O  bafe  and  abict^  conceit  of  fo  diuine  and  hcaucnly  a  matter  I 
 Nay  bi'Ji  of  the  blefmg^which  as  the  Apoftle  notcih  before,  God 
 did fwcarc  vnto  Abraham^  and  vnto  that  fecdc  «vhichhcc  would 
 multiplie  vnto  him,  by  faith  to  bee  blclfed  together  with  him. 
 Thirdly,hc  allegcth  the  faith  of  the  Centurion, of  which  our  Sa- 
 uiour  tcrtifieth,  iViU^hehad  not  found  fo  great  faith  in  Iftael.  And 
 what  was  that  faith  ?  Marrte,  faith  hcc,  that  he  couldwith  a  word  b  Mat.S.i*. 
 ewe  his  feruant  abfem.Say  the  word  only,  cjuoth  he^^  myferuant  pJalJ 
 be  healed.  But  did  hconely  belecue  that  by/^y^w^  thewordCh^\^ 
 could  cure  his  feruant  ?  Surely  he  bclecucd  fomcwhat  clfc  that 
 made  hmi  to  belecuc that :  he  belecucd  fomewhat  elfc  thjt  made  J,^'^^^^ 
 him  to  fay,  Lord  I  am  not  ivorthy  that  thcufhouldefl  enter  vnder  my  heticcrtt  cum' 
 roofe.   '  He  vfou/dnot  thw  hauejaidwithfo  great  fait  hand  humilitie,  ''„'^;'^^Si  *^ 
 faith  S.  Aufiin^but  that  hedidalreadj  beare  Chnji  in  bis  heart.   Wee  lUumjfmn,  umr- 
 doubtnotbuthe  hadconcciuedofChnd  that  he  wastheSonof  *^^"/,'^^,yjJ! 
 God,thc  Sauiour  of  the  world,and  with  this  faith  came  vnto  him.  m. 
 
 The 
 
4)6    what  manner  of  faith  tt  u  wherehj  we  are  iuflified. 
 
 The  proFcfTion  of  his  faith  is  here  mentioned  according  to  the  pre- 
 
 feni  occafion.  It  followeth  not,  that  bccaufc  rhc  a6lof  faith  is  no 
 
 further  cxprefl'cd  here,  therefore  there  was  nothing  further  in  his 
 
 faith  for  hisjuftification  towards  God.  Yea  wc  hope /i/.  ^//^(?p 
 
 will  not  fay,that  he  could  be  iutlificd  without  belccuing  the  rcnuf- 
 
 fion  of finnes  by  the  bloud  oflefus  Chrift,  which  yet  is  not  cxp^ef- 
 
 fed  here  5  and  therefore  what  doth  he  butabfurdiy  and  childidilv 
 
 to  bring  vs  this  example  to  fhew  what  is  mrant  by  luftifying  faith? 
 
 a  Mat.iiJ  16.     jj^  j(^g  other  places  as  touching  belccuiog  that  '^  lefus  ii  Chrtftthe 
 
 ty<7»«i?  <»f(jo<i/,  the  q'icQion  is,  what  is  meant  by  bcleeuing  that /r/W 
 
 isChrifl,  If  no  more  but  ana6t  ofvnderftanding  barely  to  alTenc 
 
 eMar;i,a4i       vnto  ic,  then  the  diuels  profefle  as  much,  ^  O  lefmof  Naxjaret^  I 
 
 k^ow  thee  nho  thou  art ;  euen  the  holy  one  of  God.  But  that  we  may 
 
 not  make  that  bclccfc  a  matter  common  to  the  diuell,  wee  ir.uti 
 
 vnderftandit  tobea  compounded ad^ion,  notof  the  vnderftan- 
 
 ding  onely,  but  of  the  heart,  of  the  will  iind  afFc(^ions,  as  appea- 
 
 oAaJ  8°i?'.      rcth  by  the  third  place  which  to  this  purpofc  he  ciccrh;  ^  If  thou 
 
 h^ug.in^fal.    c  on  fejfe  mt  h  thj  mouth  the  Lord  IcftM,  and  heleenemth  thy  hart  that 
 
 dl^e'iyichnjlum   Godratfedhim  from  the  dcad^  thou  fia/t  i;e  faffed;  for  with  the  heart 
 
 dt'/goi  chrtfinnt.  f^j^tf  belcefitth  vnto  righ(e0»ff2ejfe,(^c.So  to  the  Eunuch  defiringto 
 
 ^nm^sl^dlxnt]  be  baptizcd,  Philip  faith,  e  Ifthoti  beleeue  with  all  thine  heart,  thoi4 
 
 {cdnondtUgebMt  rnaieft.  I  beleeue,  faith  hee,  that  Xefm  Chrifi  is  the  Some  of  God. 
 
 jrtX.vrwir^^Belecfe  therefore  in  thefc  fpeechcs,  importeth  fucha  beleefe,  as 
 
 dicebaf,  ^td  vvhcrcbyChriftis  to  our  heart  that  which  we  belecuc  him  to  be; 
 
 /I  z)«/w<,ftfK.  whereby  w'c  beleeue  to  our  ownevfc  and  comfort,  that  which  we 
 
 tmficcndxmus  belccue.  It  is  fuch  a  faith  as  defireth,  feeketh,  cmbraceth,  hol- 
 
 dJ>n:uJ!hgent'es  deth,ioycth  in  that  which  itbclccucth,becaufc  therein  itfeeth  and 
 
 etim  ^«''»'/'f*-apprehcndeth peace;  whereby  wefo  bdeeuc  thatlefus  isChrilK 
 
 vjus,  Shiidmhit       *i,  ..^  ,  ,<  ,.  ,  ,,  .,.' 
 
 &  tibTeftSedpo-  as  that  accordmg  to  rnat  we  belecuc  nim  to  be, we  bcleeuc  in  him, 
 um  di-amuu^i  ^^1}^  puc  otirtfuft  and  confidence  in  him.  This  is  implied  in  the 
 rtdemiffi ms.om-  yNovdsthat  lefHS  IS  Cbrtjty  that  is,  tne  promilcd  Mcllias  and  Saui- 
 f"  7«'y''ff<'««»  our,  in  whom  is  promifed  vnto  vs,  and  in  whom  we  looke  to  findc 
 funiiiutde  ^w-blc(iing,  peace,  immortality  and  euerlaltinglite.  Notably  to  this 
 tujumfiiumDei  p^rpofe  Saint  Auflin  faith ;  ^'This  isto  beleeue  in  Chrifi, euen  to  lone 
 unqutm  lignx  Chrtlt,  not  M  thedtuels  beleeuedand  loued  not,  andtherefore  albett 
 tmputrihU  i'>*- they  beleeued  yet  faid,  fVhathaue  we  to  doe  with  thee,  thou  Sonne  of 
 
 buffi-cxtUx  com-         ■'  ,  r    1    ,  I  I     ,  It  I  t 
 
 y  ^Eia  e(i  r^u^  m  God  ?  But  let  VS  fo  bekeuc^  as  that  we  beleeue  tn  htm  loutng  htm,ani 
 dduuio  nier^i  Hon  ^^^  ^^  ^^^  /^-  ^^^  ^^^^  wctodoc  With  thce.  bf4t  rather  let  vs  far,  }Ve  ■ 
 
 belonr 
 
what  mAnmr  of  faith  it  is  vaherehy  fee  are  iuflificcl.     4^7 
 
 helongtothee^  thou  ha(t  redeemed  vs.  ^llthat  thtu  helecue^  Are  as 
 iiHely  jiones  of  nhich  the  temple  of  God  is  bmlded^  and  tU  thofe  neucr 
 fHtrijyinaplankj^  And  timber, whereof  the  Atkewat  compJitled  that 
 could  nat  be  droxne.i  i»  the  flood.  Such  afjith  mult  A/ A'//^(5p  coii- 
 fclletobc  ment  in  the  places  by  him  allejCT^that  with  Jn/hnhc 
 may  make  a  difference  bct'AJxc  ihc  faith  cP^  Chiiflians  and  tb.c 
 filth  ofdiucls.  By  this  theanfwcr  is  piain^B^e  laft  place,  which 
 nientionch  only  the  fobicil  and  matter  of  the  Gcfpcll,  but  oftbc 
 nnnncrot^<f/<rr«/>f^cxprcfrc:h  nothing.  Only  in  that  it  is  faidtiiat 
 ChrijJ  died  for  our  jins-izhcjcis  iwi<\\cd  :i  particular  application  of 
 thacwhichby  the  Gofpeliwe  belccuc,as  where  the  fame  ApolHc 
 f  tich;  i  He  wa4  df/i»ered(to  death)  for  onrfiNfief,  A»d  t  ofe  a^aine  for  '  P-om-fJ?- 
 tfKri//y?/^f<«r  ov, which  we  cannot  bee  faid  cruly  to  bc(ecu^,vnlc(Tc 
 wc  bclceueour  fclucs  to  be  redeemed  and  iulf  ificd  from  our  finnes 
 by  the  death  and  rcfurrecflion  of  Icfus  ChriO  Now  then  wee  deny 
 notjbuc  chat  the  bclccfe  expiclfed  in  the  articles  ct  the  Creed  >  is 
 that  iufiifyingfaithby  which  we  murt  be  failed,  yet  net  according 
 to  that  hilforicall  rncaning  which  A^»  B/fhop  makcih  of  iheir, 
 but  accordingto  that  true  meaning  Df^^/^^«/«^/«  G"*?^,  which  the 
 Scripture  tcachcthjwhereby  a  man  can  truly  lay,  Ibelcene  mGcdy 
 which  /^/.^//^'^/JcannottcH  whether  he  can  fayornor,  and  there- 
 fore we  are  fure  that  hcc  cannot  fay.  But  though  he  cannot  fay  it, 
 yet  lethimnotrcpincat  vsthat  can;  and  if  he  lift  not  to  banc  any 
 part  in  that  faith, whereby  hcefbould  apply  to  himfclfc  the  rigli- 
 teoufnclfc  and  merit  of  Chrift,  to  the  affu ranee  cftheforgiuencHc 
 offinncsandcufrlaftingIife,Icthimlcaueit  vnto  vs,  and  wee  will 
 ioythercin,   and  make  icindcedthccornerfloncofour  religion, 
 bccaufc thereby  lefjsChrift  i^  our fowdationsnd  corner  fione,  of 
 uhom  we  prcfume  all  things  towards  God,  whocan  prcfun^.e  no- 
 thingofoi:rfe!uc$.  But  at  his  conclufion  of  this  point  I  could  nor 
 but  fmilcjwhcrc  mentioning  this  faith  layed  as  the  corner  ftonc  cf 
 our  religion  ^  which  the  fycophant,  as  the  Popes  ;>4rr^^  tofpeakc 
 what  hcteacheth  hini,tcrmcth/>'r^A^/<7«)hcinf'erreth,thisbcingro 
 nhat  morall  or  mode/}  coyiue^fation^  what  hnrntlcy  anddttiotion  c^n 
 thejtbftildv^ornti  Icmadc  mccajl  to  mindc  the  morall  and  ir.odcft 
 conueifation  ofcheir  Popes,  the  humility  and  dcuoricn  of  the 
 moil  ofthcir  Cardinals  and  Bifl-iops,thcfwccc  and  cleanly  life  of 
 ihcirVotarics,boih  religious  and  fecular,and  by  ihcm  to  tonfidcr 
 
 vshac 
 
4^  8    what  manner  $ffdth  it  is  whereby  X9e  are  iujlified, 
 
 what  good  fruits  M.  Bifhops  faith  hath  brought  forth  araongft 
 them.    It  made  mee  remember  a  ftoric  that  I  hauc  heard  out  of 
 Boccac*  of  a  conucrtcd  lew,  of  whom  hee  tliat  conuertcd  him 
 would  by  no  meanes  hcare  that  he  (hould  goc  to  Rome ,  fearing 
 that  the  fightof  the bcbauiour  that  he  (hould  fecthercwould  make 
 him  renounce  Chriljfcty  againc.Tt  made  mee  thi'nke  of  the  no- 
 bles ofthe  Sultan  o^jj^lon,  who  feeing  emrmoui  behamoun[9 
 k  Mdt.'?mfiH   ^'>  affOHndat  RomCyXt^wkdi  to  become  Chnftians,  faying,  ^  Horv  can 
 Heitrico.i.^iuia  Water  ^oth ftvcfft afid^dlt fiotv out  ofo^c  fomuinei  J^here  Chriflians 
 JZlZmS'  areboHndtodravoMthefoufttameofhJliice,  there  theypndapoyfoKed 
 tesdicebit:  k^uo-  brookc,  Jt  made  me  call  to  mind  the  good  vfage  and  behauiour  of 
 T^t'!t'Mcl''&^'  the  Spaniards  in  the  weft  Indics,wherc  by  their  extreme  villanies 
 faifapoterit  fCT-j- and  ctudtics  they  haue  made  the  name  of  Chriftian  religion  to 
 ImfwtiSfitu^  ftink  amongft  thofe  poor  and  vnbclecuing  foulcs.lt  made  me  con- 
 baunre  tenentur,  fidcrthe  humility ,and  dcuotion,and  great  vcrtue  that  the  lefuitcs 
 mkltuk  '""*  and  Seculars  bewrayed  the  one  of  the  other jn  the  late  contentions 
 that  were  amongft  tftem.It  put  me  in  mind  of  the  morall  &  modcft 
 conuerfation  o^fVefttn  the  lefuite  and  hisfellowes_,  in  hunting  the 
 diuell  in  Sara  fViUtams jand  many  pretty  trickcs  about  that  matter. 
 Surely  iW,  5//Z'<?pifthe  faith  and  religion  which  we  profeflc,  did 
 bring  forth  fuch  vglymonfiers  as  your  Popes  hauc  bcne,or  did  nou- 
 riftifuch  execrable  villanies  &filtherics  as  are  pradtifcd  amongft 
 you,  we  might  iuftly  grow  fufpicious  of  it.  But  thanks  bee  to  God » 
 that  though  our  fiuits  be  not  fuch  as  they  ought  to  be,  yet  the  face 
 and  ftate  of  our  Church  and  common  welth  is  fuch,as  that  we  may 
 boldly  tell  youjthat  it  isnot  for  a  harlot  to  compare  with  an  honcit 
 inatrone,not  for  you  to  make  comparifon  betwixt  vs  and  you. 
 
 19.  W.  Bishop. 
 
 The  fecond  difference  in  the  manner  ofiuftficationyis  ahom  the  for" 
 walU5l  of  faith, tvhich  M.Perkins  handleth  as  it  were  by  the  way^cmm 
 tedlj.lmUbe  as  ^ortashe,the  matter  not  being greatJThe  Catholics 
 teach, eujou  hatte  heard  out  of  the  Comcell  of  Trent,  i»  the  beginning 
 eft  his  qneflion^that  many  aUs  offMthfeare^hffpe,  and  charity  doe  go 
 before  our  infiification^prefaringoHrftuUtoreceiue  into  it  from  God 
 through  Chriji  that  great  grace, 
 
 M.Per- 
 
what  minner  of  faith  it  is  wherehy  rve  are  iujlifed.    4  5"  9 
 
 M.Pcrkins  Dolour  hke  refolueth  oiberwiff  ^  Tbat  faith  is  anin- 
 Hrumcnr,  created  by  God  In  the  heart  of  man,  athisconucrfion, 
 whereby  be  apprchcndcth  and  rccciuet/i  Chnfts  rightcoufncflir, 
 forhisiurtiHcation. 
 
 Th(^  iojlj  defer ipt ion  u  fet  dotvf*e  voithoMt  any  other  prohatitn,  then 
 
 his  owrte authontic  thai  delweredit :  andfo^ let  tt pajfe  m  alreadiefnf- 
 
 jictently  confuted.  And  if  there  needed  Any  other  diffrofffe  of  tt^  I 
 
 might  gather  one  more  out  of  his  orvne  *xp/t edition  of  tt,  nhere  he 
 
 ftitth,  that  the  cottefjaut  ofgntce  is  communicated  vutc  vSy  by  the  word 
 
 ofGodf  and  6/ the  Sacraments.  For  if  faith  created  w  our  hearts, 
 
 he  the  oneljf  fujfictent  fupernatMrallin(irHment^  to  apprehend  that  co- 
 
 uc/tant  of  grace,  then  there  needs  no  Sacraments  for  that  pnrpofe^  and 
 
 j  confeqnemlj  I Vfould  fame  knovt  by  the  way  ,  hoxv  tittle  tnfants,  that 
 
 I  eattnotforwant  ofindgment  anddifcretion haue any  fttch  a5ioffat:h, 
 
 !  at  to  lay  hold  on  Chrtfl  his  inftice^  are  inflifiedi  MuU  tve  wtthout  any     • 
 
 warrant  in  Gods  word  contrarie  to  all  experience  beleeue  that  they  hane 
 
 this  a^  offatthjfefore  they  come  to  anyvnderflanding^ 
 
 R.  Abbot. 
 
 By  thofc  aUs  of  faith  yfeare  Jhope.charitte going  before  tufiification, 
 heCounccllof.Trcntdothcxprcflyconfort  it  felfe  with  Fe  la  gifts 
 thcheretikc.  This  faith,feare,hope,  charitte,  we  mufl  know  nor  to 
 ctheeflped'jorworkesofany  tnfn fed  grace  ^  wbich  before  iurtiff- 
 ation  is  nonc,but  they  arc  the  proper  a6lsofmans/Trrr  tv///,  oncly 
 (riftcdbyfomecxtcrnall  or  outward  grace,  as  tliey  by  coUufion 
 allit,  which  as  I  haue  (hewed  before  inthcqucftionot^fr^tf  »<//,  aSea.j. 
 'tf/4i^/«/theherctike  affirmed  and  grauntcd  as  well  as  they.  But 
 crcby  they  dircdly  crolfc  the  rule  of  S.  Atiflin,  that  'good  workes  J;^'^;^,^'^ 
 ^<Mowinamanbeinginfttf,edy  bat  they  go  not  before  iujltficatton.  He  StqtMK-unujU- 
 aiih  they  do  not  go  before,  they  fay  they  do  go  before,  oncly  chcy  are  f^^r^'I'/.''' 
 01  properly  meritorious.  Meritorious  they  arc  alfo '  wfomefort,  <  ..f  m 
 utnot  properly  meritorious  excondigno,:^^  thenew  faith,  hope,  '.,,'',',.  |' ''J '- 
 indcharitiearein  theiuftificdman.   Let  the  Reader  well  ob(cnx:  i:.^'fue<ff,»d<m 
 
 i\  that  there  is  one  faith, hope  and  chariticbefore  iufificationjan-  Z,m'j]»>tc'f^c- 
 thcr  faith,  hope  and  chariticinfufed  when  a  man  is  iuftificd.  Rut  c*t'.r»M. 
 fthat  wee  flialihearc  more  anon.  Hcare  the  fpcciall  matter  is  as 
 ^uch'iDg MJPerl{inJ  hisdcfcription oi faitbto beaninjirnntentfu' 
 
 Q  g  pernatnra!/. 
 
.4^0      What  wanner  $f faith  it  is  whereby  -pue  art  iujilfied, 
 
 ferntituralcreateA  hj  Cod,  m  the  heart  of  man  at  his  cotiHerfto)*  vphert- 
 
 by  heapfrehendeih  and  recettteth  Chrifts  rtohteoufnejjefor  his  m/fifi' 
 
 catton.  I  his  M.Bifhop  faiih.  is  fct  downc  vsithout  anic  proofe,ancI 
 
 is  alrcadie  fulFicicndy  confuted ;  but  where  ?  Su^c'y  wc  lisuc  [Vcnc 
 
 niuch  for  proofe  on  MPe/l^tis  fije,  hut  A^f.Btpjops  confutation 
 
 yet  wehauenotfeene.  Y en  where  Af  Per ^i»f  dui  notably  dcinon- 
 
 fiiatethisad^offaith  out  of  the  Gofpell,  -^/.^r/Z'f^p.ifleditoucr 
 
 without  anie  further  an(wcr  but  oncly  to' ay  ^^  He  n,ight  heifhamed 
 
 d  eb^p.yfecJ.i^  fQ  ^ff  xhii  dsfcourjeto  vj,who  admit  no  part  of  it  to  he  true, in  which 
 
 fort  he  might  cafily  anfwerany  thing  tJiac  lie  lift  not  to  admit  for 
 
 e  ^u?.in  jonH.    truth  But  what  is  itthat  he  would  haue  to  be  proucd.'For  that  faizh 
 
 r/odetZ^'fd-    '^  ^'"' i^ft^»f»^''^i  fo apprehend c^receific^mi  plainCjbccaufe  it  is*  the 
 
 fentemfqnomodo  hdnd  whlch  wc  ftrctch  to  heaiicn  to  take  hold  ofChrtfi  and  to  hold 
 
 mitZ^T£fc.  him[ittiKgthere\  \l\i  the  mouth  y^\\ftx\:hy  y^^  eat  and  drinke  QVi\^\ 
 
 dtn'ewxencam^   bccduk^to hi/ceue IS to eat'.it  IS  lUc Jlowach  w  hereby  wcdigcO  him, 
 
 uZp""  "^     fo»  ^  ^•'^  '>  f"  ^^  digcfledbyfatth;  it  is^thefoot  w  hereby  we  enter  pof- 
 
 {jbtd.traa.i';.    ff  fifionof  the  benefits ofChrtft^  and  i^o[\(.^Gfofarreas  wefiretch  the 
 
 ^*  ocrf;:  man-  ^^^.  jj  j^j  f^g  Vf^ei/whcrdnto  GodfHttetb  the  6jle  cfhu  mercy.  *  By 
 
 g rerm'.dsrt-    faith, fai.h Au(\in,ive rece/fie Chr/fii\tis}i>y fatthyCakh An\hro{cjtbat 
 
 ger'enL    ^  ''    "'^  tcftch  Chrtji ;  an d  '^looke  howmuchptith  we  hrin^ to  teceiue^  laith 
 
 h  Bnnard.m       Cvpry  an,y<>  much  we  draxv  ef the  abundant  grace  of  Gcd,  Tiiis  being 
 
 CmiDomKi      pjaine,the  qucftion  iben  muft  be  oi  the  thing  that  is  to  be receiued. 
 
 tjuzunui  fidncU  Now  the  thing  tobc  receiued,  is  the  thing  wheieby  we  are  to  be 
 
 ^t'Jwus'loffid^L.  iuftified.The  thing  whereby  wc  arc  to  bciufiificd  is  the  obedience  of 
 
 j  idemin^4      Chftsl,  {ot'^by  the  obedience  of  one,  faith  the  Apcftlc,  (haRmafiy  be 
 
 niyMo'at'm  mi-   Made  rigbteouS',  and  what  i>  the  obedience  ofChrtfty  but  the  rtghte- 
 
 ^Ztfii^Snm  ''^f"^f^  of  Chriftf  The  rtghteeufnejfe  ofChr'ift  then  is  the  thingto  be 
 
 fomt.  apprehended  and  leceiued  for  our  iuftification.  And  howThould 
 
 %'fmf^''^"p'^de  ^"'^  b^^madetherighteoufnesofGodiv  him^hmhy  apprchendinn  & 
 
 iUimaccipimui.   rccciumga  riphtcoufpede  which  is  in  him  f  He  ia  called  the  ^Zor^i 
 
 p/^r*  pS/ra-  "^'^ right eoufnefjcjuot who  niaketh vs righteousofily,but  whohim- 
 
 eiuied  quo  tan-   fclfc  IS  our  ngh.  eoufnes  ,and  how  fhould  he  be  our  righteoufnes^  but 
 
 mcfriltTbz    "^y  J^'s  rigliteouOieffe  ?  Therefore  in  apprehending  and  receiuing 
 
 tpift.i.^^mun  Chnft  by  fdith.we  aprrehend&rccciue  the  righteoufneficofChiilt 
 
 ^.iLtZTuf''  fo  bz  our  iuftification  b.  fore  Go'd.  But  J  need  not  ftand  v^pon  thii; 
 
 gratuin'mdx-4-    for  fccing  tl^rough  this  whol6Ch3ptcr  we  fhall  prouc,  that  we  re- 
 
 n\lTm!s"'i      c*^^"^  ^^  %^^^  of  inherent  rightcoufneffe,  whereby  we  can  be  iufti- 
 
 oiCor.j.ji.    fiedinthcfi^htot  God.it  followeih.  as  isaifo  proucd,  that  the 
 
IVljdt  miWneroffakh'itis  whenh^  we a}^ti{JIifijd.  j^6l 
 rightcoulijcn'c  which  vi-cerecriue  by  faith  for  iullifiiLauon,  is  rhc 
 merit  and  obedience  of  Ciiri^  imputed  vnto  vs.  Now  Af.  IhfhoB 
 tcllcchvs,  thachccan  g  theradifpiocfeor'all  this  out  of  Ai.  Fer* 
 ^mrownc  explication,  For^Gnhhe^  rf faith  crcdtedtn  oar  hearts  Je 
 the  onely  [H^cteniffipernaturalliMftrumeyit  to  apprehend  the  couenattt 
 4 f grace ^  then  there  utedes no  S acr ante nti  for  thatpttrpole  But  fuch 
 dilproofes  will  make  men  thinkc  that  lice  is  runnc  not  out  of  his 
 learning  only, but  alfo  oiitof  his  wits.  Ifhc  will  apply  that  anfwcr 
 to  /i/.  Per^MS,  it  muft  bee  thus.  If  faith  bee  the  oncIy  infirumcnc 
 whereby  uce  apprehend Chiifl,  what  necdcwce  any  Sacraments 
 to  offer  him  vniovs?  And  why  did  henotas  well  fay,  whatneede 
 there  any  word  of  God  to  tbat  purpofe  ?  for  his  difproofc  (1  indeth 
 as  good  in  the  one  as  io  t!)C  other.  But  M.  Perkins  fetteih  both 
 downc,  as  mcancsonGodsparttooffcrChrifi  vnto  vs,  not a«in- 
 ftrutnents  or  mcaneson  our  part  to  apprehend  and  lay  hold  of 
 Chrift,  and  notably  obferucth,  how  the  giuing  of  bread  and  wine 
 to  the  feuerall  communicants  in  the  Lords  Supper,  is  a  pledge  and 
 (igijc  of.Gods  particular  giuiiig  of  Chrifls  body  and  bloud  with  all 
 his  mcritSjto  cucrie  of  thcni  by  faith  in  him.  Yea,  faith  M.  Bi[hop^ 
 ifftt  how  then  are  infant  sfufitfled^tvho  canot  haue  any  fuch  aU  of  fait  Ij  ? 
 I  anfwcr  him, that  infants  dying,  arc  luf^ificd  and  iaued  mcerely  by 
 vertucof  the  couenant  and  promifeofGod,  to  which  they  arc  en-  '^  *"'^'^ 
 titled  by  the  calling  and  faith  of  their  parcnts,and  in  right  whereof 
 they  arc  baptized  and  entrcd  into  the  body  of  the  Church,  God 
 hauingfaid,  *1  ItvillhetbyGodandtheGodofthyftede.  For  where 
 tfic  offer  ofthecouenar.thath  no  place,  there  the  meanes  ofac- 
 ccptance  cannot  be  required,  but  by  mecrc  and  abfolutc  gift  righ. 
 tcoufnclfc  and  lifc^  are  giuen,  and  in  the  Sacrament  fealed  vnto 
 them,  who  according  to  the  purpofcot  the  grace  of  God,  arc  by 
 inward  regeneration  made  the  fecde  of  the  faithfnil,  according  to 
 the  intendment  and  meaning  of  the  couenant.  Yet  nothing  hinde- 
 rcthjbut  that  we  may  concciue,that  God  calling  infants  fro  hence, 
 doth  in  their  palfage  by  the  power  of  his  Spirit,  guie  them  light  of 
 vnderllanding.  and  knowledge,and  faith  of  Chrifl,  as  an  entrance 
 to  that  ligiit  and  life  which  after  by  Chrifl  and  with  him  they  en- 
 ioyforciicr.  Who  when  hccwill,  maketh  babes  and  fucklings  to 
 praifc  him,  and  euen  in  young  children  fometimcs  in  our  fight, 
 (hcwcth  the  admiiabic  fiuu  ot  his  grace  in  their  dcath^  fat  beyond 
 
 G  g  i  ili«t 
 
462      Wljat  manner  of  faith  //  is  wherehy  m  areiupfied. 
 
 that  their  yce^cs  arc  capcablc  of.  As  for  infants  baptized  and  con- 
 tinuing to  elder  yecres,  they  are  not  alwaics  iuftificd  in  being  bap- 
 tizedjbut  God  callcth  thefn,fomc  fooner,  fomc  latter;  forac  at  one 
 hour,  fome  at  another,  according  to  his  goodwill  and  pleafurc, 
 and  ;henihc  medicine  long  befoie  applied,  btfginncih  to  woikc 
 the  cfFed  that  doth  appertaine  vnto  it. 
 
 20.  W.BlSHOP. 
 
 But  to  retHTfte  vnto  the  found  doBrtne  of  our  Catholike  faith ,  M . 
 Perkins  fifths  fault  mth  it,  one  that  ive'e  teach  fatth  to  go  heforeiufttfi-' 
 cation^  rphereas  by  the  vpord of  God[ faith  be)at  theverie  mfiantywhen 
 any  rnan  beleeHethfirU,  hte  is  then  both  ittjftfiedand  fanUified.  TVhat 
 word sf  God foteacheth  ?  Adarriethis :  He  that  be!c€ueth,eatcth  and 
 I0h.1j.j4.  drinkcththc  body  and  bioudofChriftjand  is  already  pafled  from 
 death  to  life..  I  anfveer,  th'n  our  Sauiour  in  that  text  ffeakctk  not  of 
 beleeuing^  but  of  eating  his  body  in  the  bleffed  Sacrament^  vi>hich  who 
 foreceiueth  vportbily,obtaineth  thereby  Itfe euerlafiing^ai  Chrtfifaiih 
 expreflj/tnthatplacff,  A»d  fothii  proofs  is  vaine.  •       • 
 
 Now  xviH  I  prooue-out  of  the  holy  Scriptures,  that  faith  goetb  before 
 iu/}ificatien,fir^bytharofS.^iul :  Whofoeuer  callcth  on  the  name 
 Rom. JO.  ot  otir  Lordihali  bee  faued,  but  how  {hall  they  call  vponhim,  in 
 
 whom  they  do  not  bcleeue,ho\v  Hiall  they  beleeue  without  a  prea- 
 cher, &c.  PPhere  there  is  this  arderfet  downeto  arriue  vnto  iuftifica- 
 ■   tton.  Firff,  to  heare  the  preacher,  thento  beleeue,  afterw,ardto  call 
 vpon  God  for  ntercie,  and  finally  mercy  is  granted  and  giuen  in  iufttfcam 
 tion  :fo  that  prater goeih  beirveenefaith  andtujlification.    This  Saint 
 Augudine  obferued,  when  hefaid :  Faith  is  giuen  firft,  by  which  wc 
 Dxprjdefl.fa»c.  obcainc the rcft.  Andagame  :  Bythelawis  kgowledge  offinne, 
 Def/,'irit.&  ht.    by  faith  wee  obtains  grace,  and  by  grace  our  foule  [$  cured.  If  wee 
 "^  io-  lifi  to  fee  thepraciife  of  this  recorded  in  holy  writ,  read  the  fee  and  of 
 
 the  Atls,  and  there  you  (hall find,  how  that  the  people  hauiftg  heard  S. 
 Peters  Sermen,werefiriken  to  the  hearts^  andbeleeued^  yet  were  they 
 not  (iratght  way  iu^ified,  but  asked  of  the  Apojihswhat  they  wufi  doe, 
 vrho  wtlltdthem  todopenance,  and  to  be  ba^tiz^ed  in  the  name  of  leftu, 
 inremtffionofthetrpnnes^  andthenlo^  they  were  iu^t^edfothat  pe- 
 nance andbaptifme  went  betweene  their  faith,  and  their  iufltfication. 
 /n like maner Queene C^nchcci Eunuch, hamng hoards.  Philip, 
 announcing  vnto  htm  Chrift^beleeued  that  IesvsChrist  was  the 
 
 Sonne 
 
what  manner  of  faith  it  Is  whereby  we  are  iuflified.    46  5 
 
 Sonne  0fGod{no  talke  tn  thofcdayer  of apf lying  vnto  himfi/fe  Cbriffs  ^^•'' 
 righteo{t^nes,)yet  wm  be  not  iftHtfied^lrefore  defceuding  out  of  his  chd' 
 riot  he  wm  ba^tiz^d.  And  three daiefpajfedhetweene  S-Panli  Conner^ 
 fon  and  hts  in^ifcattOMf  m  doth  euidentlj  appeare  by  the  htjlorj  of  bis 
 conuerCion.  ^^^' 
 
 The  fee  on  d fault  hefindeth  with  our  faith, is  that  we  take  it  to  be  no- 
 thin^e/fe^but  an  illumination  of  the  mindflirring  vp  the  tvill^whicb  be- 
 ing fo  mofted  and  helped  bt  grace ^caufeth  in  the  heart  many  good  fpiri^ 
 tuall  motions.  Bnt  thts  (jaiesYA.Vcildni^is  M  much  to  fay  ^  that  dead 
 men  onely  helpedyCan  prepare  themfelues  to  their  refnrreUion.  Not  fa 
 good  Sir,  bw  that  men  fptritually  dead,  bee  (juicknedby  Gods  fpirtt^ 
 may  haue  many  good  motions  for  as  our  fpirit  gtuetbltfe  vnto  curbo» 
 diesfo  thefpirit  of  God  bj  hts  grace  animatet6,(^  gtueth  Itfe  vnto  our 
 feules.  But  of  this  it  hath  bene  once  before fpoken  at  large  J  in  the  que- 
 fiton  of  Free  vfill^ 
 
 ^  R  Abbot. 
 
 WearcfotoaffirmeihccfF<:(Sofiuftirying  faith,  as  may  make 
 good  what  the  Scripture  bath  dcliuercd  concerning  it.  Which 
 bccaufc  the  Church  of  Komc  doth  notjin  making  faith  precedent 
 mtimc  to  iu[}ificatjon  and  grace,  Af.  Prr/^w/ ludly  findeth  fault 
 therewith.  Oar  Sauiour  faith,  •  He  that  hearethmy  word andbelee-  aIoh.j.j4; 
 uetb  in  him  that fent  me,  hath  euer Lifting  life,  andjhalhiot  come  into 
 comdemnatio/i^but  is pajfed from deathto  life ,0\M  pafling  fro  death  to 
 lifcjis  our  iuftification.Ifeucry  one  that  bclccueth  becpaffcd  from 
 death  to  life,chen  cucryonc  that  beleeucth  is  iuftified:or  if  there  be 
 any  that  beleeueth,&  yet  is  not  iu(iificd,thcn  it  is  not  true  of  cuery 
 one  that  bdccucth,  that  he  is  palfed  from  death  to  life.  To  this 
 place  yT/./'/r/^/w^  alluded  though  hcquotcdit  not,  but  M.  Bipjop 
 thought  itfatcft  for  him  ro  fay  nothing  of  it.  To  the  other  place 
 jhis  anfwerisa  fimplefhift.  Hethatbeleeueth  eateth  and  drin^eth 
 \the  body  and  b  loud  of  Ckrift.  lanf^xer,  fiiih  J\d.BipJO^,that  our  S**- 
 \utour  m  that  text  fpeaketb  not  of  heleeuing,  butofea^inghis  bodte  in 
 \  the blejfed Sacrament.  But  wee  anfwcrhmi  againc  ,  that  if  Chrift 
 I  fpeakc  of  eating  in  the  facrament,thcn  it  mult  follow,  that  v/hofo- 
 icucrii  not  partaker  ofthcfacrament  otthc  body  and  bloud  of 
 I  Chrift  IS  excluded  from  life,  bccnufe  our  Sauicur  exprcfly  faith,  . 
 !  b  Exceptye  e4t  theflejh  of  the  fonne  of  man,  anddrinke  bus  bloud,  yee 
 
 G  g  i  h^HC^ 
 
4^4    y^  hat  manner  offaithit  is  wherehym  are  ittfiified. 
 
 hane  no  lifeinjou.  But  fo  to  fay  is  abfurd  and  falfe ,  as  in  the  exam- 
 ple of  the  crucified  checfeand  many  other,  is  apparatit  and  plainc. 
 Againe  the  Sacrament  was  notinftitutcd  long  after,  and  will  M, 
 BiP^o^  exc'udeanyfaithfull,  that  after  this  time  died,  before  that 
 inflitution  from  that  eating  oftheflcfii  of  Chnft  and  drinking  of 
 hiibioud,  which  Chrifthcere  recommendeth  for  the  hauing  of 
 cBcd^ini.Cor.    ezcwzUhkfS.JuftwCmh^thnt^  iff  ^apiifmem  are  made  partakers 
 to.ex^ugiijt,    efthehodj  andbldudofChrili,^o  that  though  one  die  before  he  come  to 
 ftr.<idiy,jmus.     ^^^  Sacrament  of  the  Breadand  the  Cup, yet  ii  he  not  deprmed  of  the 
 participation  and  bene  ft  of  that  Sacrament  ^feeing  he  hath  found  that 
 already  vehtch  that  Sacrament fignifeth.  The  Apoftle  tefiifieth,thac 
 d  Ccr  10  '      ^^^  fathers  of  the  old  Teftamcnt  did  ^  all  eate  the  fame  Ipirituaff 
 meate,  and  did  all  drinke  the  fame  fl>irituaH  drinl^^  notthefamc  one 
 SToT^'""'^'  with  another,  as  the  "  Rbcmifts  for  a  (Lift  expound  it,  but  ^  the 
 f^ng.in  jFom.  fame  that  tvedoFot  ^  Ifindnot^[z\\\\  S,-^(^ftinJhov0  l{holdvnderfiand^ 
 Tm  eal'Im^'"' The  fkmejfit  the  fame  that  ivee  eate.  Therefore  they  alfodideatc 
 ^mmnos.         thcflclli  ofChrift  and  dfinkchis bloud.  But  their  catingaod dfin- 
 jJS.f il«i' king   was  not   the  participation   of  the   Sacrament.  Therc- 
 demnoninnentojQiQ  Chtift  by  catiHg  his  flcfli  and  drinking  his  bloud,  doth 
 wf^'llndcm'^ufm  noc  import  anything  tied  to  the  participation  of  the  Sacramer 
 rnMducamui&   Yca  the  whojc  courfc  of  that  text  giucth  vs  plainely  to  vndcr- 
 "°^'  ftand  ,  that  Chrift  by  eating  his  flefh  and  dri^iking  his  biou^y. 
 
 meaneth  the  fame  as  by  bsleeuing  in  him.  Therforc  doth  S.  Auftim 
 h  ^ug.  inioan.  by  the  oiic  expound  the  other. ^Be/eeue  and  thou  ha^  eaten ;  he  ex» 
 ^rnandiu4i\hit.  horteth  vs  to  beleeue  in  him ;  for  to  beleene  in  him^  that  is  to  eate  ti' 
 traa.zs.  fiortam^readofltfeihe  that  beleeueth^eateth.  And  fo  faith  hee  of  the  fathers 
 '^tum'cr'ldneZim  eating  and  dnT\V\no^i\\3Ltth,\^''fpiritf4allmeatanddrtnkev)>asrecei'' 
 rnamMceilmi-  ffffJl(,jfaith,andnot  by  the  body,  ^ow  libelee fe  /«C^r//?beeinnpor* 
 uttm!^icTedil'  tcd  by  eating  and  drinking  the  ^ejh  and  blohd  ofChrifi jlhctt  M.  Per- 
 manduc^t.         jhW  Dfoofc  was  not  vainc,  but  M.  Btjhop  h^iih  ftiewed  hinifejfca 
 
 I  Jdem  de  vtilit  .      ,     ^  .        r~  .  f  .'  r      \  r- 
 
 pawt.Fide  cafie-  vamc  man,togiue  lo  vame  an  aniwer  without  any  proofe  therofac 
 
 ba:ur,mn  cor  fore  ^^W,  VVithouc  doubt  "^whofoeptcr  catctk  thefitpj  ofChriJianddrinketh 
 
 k  luh.e.c^'       hi^  bloudyhath  eternaliltfe,^ut  no  man  hath  etcf  nail  life,  but  he  that 
 
 isiuftifiedandian6tihed,Whofocuertherforecatcth  and  drinkcth 
 
 the  flefh  &  blond  ofChrid  is  iuftified&  fadtified.  But  ourbelcc^ 
 
 uingin  Chrift  is  our  eating  of  his  flefh  and  drinking  o{  his  bloud. 
 
 So  loone  therfore  as  we  bclecue  in  Chrift.we  arc  iuftificd  &  fancSi- 
 
 iiioin.3.»j.      fied;that  it  may  be  t[ue  which  theApoftIc  faitb,that'/^tf  tighteeuf" 
 
 nefie 
 
lyhaf  mMner  off  nth  it  is  whereby  we  are  iujltfied.     465* 
 MeffeofGodbj  the  faith  of  le[m  Chrifi^is  to  all  and  vponalltbat  da  be- 
 leeue^  which  cannot  be  faid,  if  any  bclecuc  vpon  whom  rhercycc 
 is notihcRii^htcoiifncircofGodtoiuftifichimbcforcGod.  The 
 proofcsthat  hcc  alJcgcthto  thcconiraric,  arc  very  fiinplc  and 
 ilender,  Firrthccallcgcch  the  words  of  5./^^«/,  ™  fVnofoefter pJAli^^om.\o.\\, 
 call  vpon  thenamt  of  the  Z^frfifh^jl^efaued,  hm  howfhalthey  caHvpon 
 himtnrvbotn thej/ haue fjot hi'eeued?  (jrc.  Where oFiuftification  wc 
 hcarcnoraword,nor  is  any  rhingpurpordy  meant  thereof.  For 
 the  words  which  the  Apoftlccitctli  out  of  thcProphct/o(r/,touch 
 not  tlicordcr  of  iuftifi cation,  but  iinportapromifc  to  tlicni  that 
 arciuftificd  by  faith  in  Chri{l,andaccordingIy  doc  call  vpon  the 
 name  of  the  Lord,  that  in  the  calamities  and  confufion  of  the 
 world  God  will  prefcruc  tiicm  to  bcc  partakers  ofcucrlaHingfil- 
 uation.  Now  wee  grant  that  by  order  ef  nature  there  is  a  prece- 
 dence offaith  to  iullification,  but  wedenic  all  prioritic  in  refpciSl 
 of  time.  And  whereas  A'f.  Bifhop  auouchcth,  that  prater goeth  he-- 
 tnixt  faith  and infiificatiopf ^beiidc  that  it  is  not  proucd  by  the  Apo- 
 fllcs  wordSjit  is  very  vntrue  and  falfc.  For  there  can  bee  no  true 
 pnier  without"  the  (pint  ofgrace  and  of  prater,  without^  the  fptrtt  ^yj^,,, 
 of  adoption.whereby  we  cry  i  Abba  Father.   The  fpirit  of  adoption  and  yu'g^t. 
 grace  is  thefpirit  offa^flification.  It  followeth  then  that  wee  pray  CiiTi!  '^' 
 not  but  by  being  firrtfandificd,and  becaufe  fandification  iscon- 
 fequent  to  iuftification, it  muft  follow  alfo,  that  iuf^ification  go- 
 eth before  praicr/othatin  praying  for  the  forgiuenelfe  of  fins,  it 
 commcth  to  paffe  with  vs  which  the  Prophet  faith,  ^  Before  they  p  eCu<J5.:4, 
 call  I  mil  anfrver  them.l^^t  Al.Bipiop  order  themattcr  how  he  will, 
 yetthis  mullalwaicsftand^ood,  that  faith  in  the  firft  inQant  of 
 the  being  of  it,  gafpethvntoGod  bypraicr,  asthcthirflie.land, 
 and  together  therewith  receiueth  blcfling  of  God.  God  ticfh  not 
 himfelfcto>^/.^/y^<?/>xordcr,butvvherchegiuethfaith,inthc  gift 
 thereof  he  bcginncth  with  it  the  whole  effedand  fruit  offaith. As 
 Hierc  is  no  flame  withoutlighfjbut  in  the  beginning  ofthef^amc 
 there  is  iointly  a  beginning  of  light.and  yet  in  nature  the  flame  is 
 before  ihelight;fo  is  there  no  faith  without  iuftification  and  fan- 
 dification,  and  m  the  firfl  ad  of  faith  iointly  wearciuflified  and 
 fandificdjalbcit  in  order  ofnature  faith  is  precedent  to  the  both. 
 Thus  are  the  fpceches  vndcrflood  that  he  allcgeth  out  of  vf«/?"», 
 and  thus  they  are  iruc,&:  make  nothing  at  all  to  fcruc  for  the  pur- 
 
 Gg  4  pofc 
 
466     Wht  manner  of  faith  it  is  wherehy  we/trehpfied, 
 
 pofe  to  which  he  allegcth  them.  No  more  doc  thofc  other  exam- 
 ples that  he  bringcth  of  the  baptifmc  of  the  people  conucrtcd  by 
 Ptfr^r^fcrmon,  of  the  Eunuch  and  the  Apoftic  PauK  Hcproucth 
 thereby,  that  there  wasfomc  time  betwixt  their  bdeeuing  and 
 their  being  baptizcdjbut  proueth  not  that  there  was  any  time  be- 
 twixt their  belceuing  &  their  being  iuftificd.  For  he  muft  vnder- 
 fland,that  we  do  not  tic  the  iuftification  of  a  man  to  the  ad  or  in- 
 ftant  of  his  bapiifmCjand  of  all  thcfe  doc  affirmC;  that  they  rccci- 
 ued  the  facrament  of  baptifmc  as  Abraham  didthc  facramcnt  of 
 ^Rom.s.«.       circumcifion.  After iuftification,  '^hereceiuedtheJigneofcirCHm- 
 cijioHy  as  the  fe  ale  of  the  right  eoufreffe  of  faith  which  he  had  when  hee 
 tvas  vncircfimcifrd.Eucn  fo  did  thc(c  receiue  the  figne  of  baptifmc 
 as  the  fcale  offorgiueneireof  finncs,  and  of  the  righteoufnefleof 
 faith,  which  they  had  embraced  and  receiucd  before  they  were 
 rAa.10.44,47.  baptized.  WercadeofC<?r«r//>«andhiscompanie,that'/)[?tfi5'<7^ 
 Choji  came  on  them^they  received  the  holy  Ghofi  when  they  were  yet 
 vnbaptizcd,  and  doth  ^/.i5i»/Z»tf/>  doubt  but  that  they  were  iufti- 
 i^'lp-'^J'^*    fied  ?  Conftantine  the  Emperour  was  not  baptized  ^  till  ncere  his 
 on]  ant.  .4.     j^^^j^^  and  flial  wc  fay  that  til  then  hcwas  ncueriuftfficd  ?  Valen- 
 J '^J''°^'^«*'-//»/4»  was*  not  baptized  at  all,  and  yet --^/w^r*?/^  doubted  not  of 
 his  iuflification.  Very  idly  therefore  and  impertinently  doth  M, 
 Bi(hop  bring  thcfe  examples,  and  gaineth  nothing  thereby  to  his 
 u  Tho.  ^u.  />.j,  caufe.I  omithispeuance  in  ftead  of  repentance  only,as  a  toy  that  he 
 Itlu'blfH^tur  is  in  loue  withall.  1 1  is  the  plainc  dodrinc  of  their  fchooles, "  that 
 fro  cjuthnfcunque  no  pcnancc  is  to  be  inioined  vmo  men  in  baptifmc, or  that  are  to  be  bap- 
 ^u"ul}S}aiiT  '  i'^fdfor  anyfmnes  vhatfoeuer^  becaufe  that  (houU  bee  a  wrong  to  th& 
 iniungindx :  he  pajfion  anddcuth  ofChriji^as  tfit  were notffifficientforffilfatisfa^io» 
 7my/!refJffioi]f<>rt^^^  Sccing  therefore ^.Ptffirr in  the  place 
 
 &nurtichr,jti,  alleged,  exprefly  dircdlcth  his  fpeech  to  them  that  were  to  bee 
 ftfh^ueTad^'  baptized,  UH.Bifhop  and  his  fellowes  would  forbeare  there  to 
 fUmrUm  fattf-  tvAnHztcdoing  ofpcnancc^ux.  thatjpoorc  men,thcy  are  afraid  they ; 
 fecmutiut^.  (hall  bee  all  vndonc,  vnleflcthcy  make  the  Scripture  fayfome- 
 imm.  what  by  right  or  by  wrong  for  <^£?/»^<?//)f»^«rtf.  Whether  inthofcl 
 
 dales  there  were  talke  of  apply  ing  Chrifts  rightcoufnelTe,  appea- 
 rcth  I  hopefufficieiitly  in  this  difcourfe.The  other  fault  which  M^ 
 Perkins  here  findeth  with  the  Romilh  do6lrinc,  is,that  they  make 
 faith  nothing  elfe  hutanillHm$nationofthemind,(iirringvpthewiU\ 
 which  betngfo  mooHfdandhel^edby grace^  canfeth  in  the  heart  man) 
 
what  munnir  of  faith  it  U  vphnehy  rve  are  tuflifkd.  4  ^7 
 ^todffirftMttll motions.  AI.Bi/hoj puttcth  in  {^by grace)  oncly  to 
 delude  the  Reader,  bccaufc  hcc  vndcrftandcthhcercby  no  other 
 gracc,biif  the  famethatPr/4^/wdid,asbefore  hath  been  faid.But 
 hereof  Ji./'^r/^/«/ rightly  faid,  thatitisas  much  as  ifthey  fhoujd 
 fay,that  a  dead  man  onely  helped,  can  prepare  himfclfe  to  hisrc- 
 furrecl^ion.  Not  fo good  Sir,  faith  M  Bifhof,  but  thHtmenfptritually 
 dead^  being  quickened  By  G  ods  fpirit,  may  hatte  many  good  mot  ions.  I 
 anfwcr^you  Uy  true,  good  Sir,  when  a  man  is  quickened  by  Gods 
 fpirit:butcana  manbcquickned  before  he  be  quickncd.^VVcfup- 
 pofe  thattheiuftifyingofa  manisthcquickningofhim,andnot 
 we  only,buc  youalfo,in  the  Hue  and  twentieth  fc(?Vion  following, 
 doc  hold  that  our  iuftification  is  ihctranjlating  ofvs  from  death  to 
 life.  Before  iuftification then  wcearenotquickcncd,  norrcceiuc 
 anyinfufcdorinhabitantgraceofthefpiritof  life,  wherein  fpiri- 
 tualUifc  confiftcth.  Therefore  to  zuouchmany  gooa  fpiritHallmo- 
 l/a»/ before  iuftification,  is  to  auoiich  grace  without  grace,  life 
 withoutlifc,  the  fpirit  without  the  fpirit,  and  a  quickening  ofvs 
 before  we  arc  quickened.  Which  becaufc  it  cannot  be,  it  is  true 
 that  M.Perkins  faith,  that  by  your  doftrinc  you  make  a  dead 
 man  prepare  himfclfe  to  his  refurreftion.  What  you  haucfaid  in 
 the  queftion  oi  Free  wtU,  I  hope  hath  his anfwcrfufficicntly  in 
 that  place. 
 
 21.  W.  Bishop. 
 
 The  third  difference,  faith  M.Perkins,  concerning  faith,  is  this,  pjgj  j^ 
 ThePapiftsfay,  that  man  is  iuftificd  by  faith,  yet  not  by  faith 
 alonc,but  alfo  by  other  vertues,as  the  fcare  of  God,hopc,loue, 
 ficcThereafons  which  arc  broughtto  maintain  thciropinion, 
 are  of  no  moment.  Wcll,lct  vshcarcfome  ofthcm,  that  the 
 indifferent  Reader  may  iudge,  whether  they  bee  of  any  mo- 
 mentor  no. 
 
 First  Reason. 
 
 Many  finnes  are  forgiucn  her,  becaufcnicc  hath  loued  much :  luke  7.47' 
 whence  they  gather,that  the  woman  there  fpokcn  of,had  pardon 
 of  her  fin83&.was  iuftificd  by  louf,^i*frer.ia  this  text,  louc  is  not 
 
468  That  faith  onely  doth  iujlifie. 
 
 madcanimpulfiuecaufc,  to  mouc  God  to  pardon  her  finncsjbut 
 o.ily.  a  figne^  to  Ihew  that  God  had  already  pardoned  them. 
 
 Rcply^  0 h fer tie frfi, that  Catholtkesdonot  teach,  that  ^etvoipar- 
 donedfor  hue  alone  ^  for  they  vfe  mt{a6  Proteftants  do)xvhe»  they  find 
 one  cnufe  ofiufitficatio»>  to  exclude  alitor  any  of  the  refi :  hm  confiAe- 
 ring  that  tnfnndry  places  of  holy  svrit ,  infliftcatton  is  afcrxb  edvnto  ma  - 
 Ky  feuernUventtes^affrmcthat  notfatth  alone,  btit  dmer-i  other  dmine 
 qHxlttiei  conctirre  vnto  infttficatiofj^and  a^  mem  ten  here  made  oflouey 
 excludeth  not  faith, hope  iTepenimce, and  jiich  like  :  fo  tn  other  places^ 
 where  fatth  isonlyfpokf^  of,  there  hope,charitiey  and  the  reji  mujl  mt 
 aifo  beexchded.  This  (Inner  had  affured  beleefe  tn  Chriftspovcer  to  re- 
 mit  fiNfj  and  great  hope  in  his  mercy, that  he  wouldforgttte  them:  great 
 forrowand  dsteflation  ofher^nnealfofhe  had,  that  infttch  anaffemhly 
 didfo  humbly  pr derate  her  felfe  at  Chrtfls  feet,  toxvapj  themxvith  her 
 te ares,  and  to  wtpe  th  em  wtth  the  h aires  of  her  head.  And  as  (hee  had 
 true  repentance  of  her  former  life ,  fo  no  dsubt  but  (hee  had  alfo  afirme 
 pmpofe  to  leade  a  neve  life.  So  that  m  herconnerfion^  all  th  oft  vertues 
 met  together ^'^hich  we  hold  to  conctirre  to  iufttftcation,and among  the 
 refi,  theprthiminence  worthily  isgiuen  to  lone,  m  to  theprincipalldif' 
 yofition.  She  louedom  Sauiour  as  thejountaine  of  all  mercies  .andgood' 
 'ncfjei  ^(^  therefore  accounted  her  pretHaUs  ointment!  hfifl  befiorxted  oh 
 him  ',yea,and  the  hnmbleft  feruice,aMdmoft  ajfetlionate  [he^ouldfi^er 
 him,  to  be  aH  too  little^  and  nothing  anfvferable  to  the  inward  burning 
 charittewhichjhe  bare  him.  Whtchnobte  affe^ionof  hers  ^towards  her 
 diuine  Redeemer,  no ^ueflion,wasmoft acceptable vntohim,as  by  his 
 
 ",  >^i.  1  eivneword  ismoji mantfeji  .-fothefifid,  That  many  finneSwcrc  fpr- 
 ♦giuenher,beeaure(heloued  much.  ^»f  M.Perkins/4//6,/^rf/^<?r 
 loae  was  no  canfe  that  moued  Chnfi  to  pardon  her,  but  only  ajigne  of 
 pardon giuenbef or  e:which  is  fo  contrary  to  the  text, that  a  man  notpafi 
 allfhame^  would  blufh  once  toajfrme  it,Fir(}  Chrifi faith  expreflyjhat 
 tt  was  the  caufe  of  the  pardon:  BcciuCcihcludloucdmuQh.Seeqnd' 
 he,  that  her  lone  went  before,  is  asplamely  declared^  both  by  mentton  of 
 thetimepafi,  Becaufe  (he  hath  loued;  andby  the  eutdence  of  her  faEt 
 ofwaijiing^  wiping,  and  anoint  tng  his  feete  \for  the  which  faith  our  Sa- 
 uiour,  then  already  performedMiny  finncs  are  forgiuen  her, So  that 
 
 * »  here  canbe  no  impediment  ofbeleettingthe  Catholike  doUrine,fo  clear- 
 .  lie  deliuered  by  the  holy  Ghofl,  vnlejfe  one  will  be  fo  blindly  led  by  our 
 nerv  Mafiers,  that  he  wiUbeletueno  words  of  Chrifty  betheyneuer  [o 
 
 plaine. 
 
That  faith  onely  doth  iujlifie.  ^  ^g 
 
 pUine^otherwife  then  itphaje  the  A^im^ers  to  expouyjdthem.  And  this 
 WHch  ofthefiffof  tho[ereafons,pohtchM.  Pcik\as  faidnertofno 
 moment. 
 
 R.    Abbot. 
 
 I  wiflicd  thee,gcntlcRcader,bcforetoobfeructbat  which  here 
 plainly  thou  feci},  chat  by  the  RomiHi  tiodrinc  there  is  one  faith 
 hope,chariry  before  iufification,  which  mufl  prepare  a  nianiniu- 
 '^iHcationtofCceiue,  and  is  thecaufc  for  which  in  iuftification  he 
 
 )th  recciiic  another;a  faiih,which  is  the  canfc  why  God  cnduct h 
 him  with  faith;  a  hope,which  is  the  caufcf-or  which  God  cnducth 
 him  vvirhhope;acharity,whichisthe  caufcforwhiciiGodbclio- 
 v.cth  vpon  hini  the  gift  of  charity.  Arrange  do<ftrine,  and  the 
 [amefor  which  Pelagim  \N^^oio\d  condemned,  *  that  vpon  our  t^,tguj?.ti, (1,^6 
 TveritfthegraceofGodisheflorvedvponvs.  A<t»  Bt{hop\\i\\  lay  that 
 they  makenowtfr/>/of  thefe; yethehimfelfcknowcth  that  their 
 fchooles  do  make  them  merits  ex  conartio,  though  not  ex  condtqno 
 merits  which  are  of  force  to  mouc  God,  and  which  itisconucni- 
 cnc  that  God  (hould  refpe6l,  though  they  do  not  fully  dcfcuic 
 grace.  And  this  wf-r/f  b  ^tf//4rwwtf  himfclfeaiTirmcth,  as  hcioiehBiiUrm.dnu- 
 wasfaid.   Butletvsknow  why  they  account  them  not  pioperlvr'j''r'"^]'^* 
 
 I  r-jit  ri  r        1  t        r    '  J  tides  juo  (juodtm 
 
 mertts.  The  rcalon  indeed  is,  bccaulc  they  lay  they  arc  not  the  cf  modo  mmthr  n. 
 fcftsofany  infufcd  grace;  for  they  make  them  intrinfccaily  ih^uluZZfl^ficlr^' 
 ad^s  onely  ofmansfV^tf  w//,though  adioyning  thcfbew  of  a  coun- f" "oinm  dtfp*- 
 terfcitgrace,  which  doth  as  ic  were  put  a  hand  vndcr  the  airaeto^' '"""*"*"*'• 
 helpc  lift  it  vp  for  the  ading  thereof.  Yet  M.Btfhop  at  randon  nor 
 knowing  what  hcfaith,callcth  the<i/«#»r^»4//;/fj-,contrarytothc 
 do(5lrineofhisowncrchoolcs.  Fori!  faith,  hope,  and  charity  be-  *^    ^    « 
 xoit  wxnmrznonbz  dtutne quAitttes ,  andedentially  the  works  of  1-35  JwAfM/rmo 
 eracc.thcrecannothino  hinder,  but  that  thcv  lliould  bee  as  nro'"'''^'^^^"'^^'"' 
 
 1  Li-   •     r  r    \  1-1  -        ^  ea -vntur.Kon 
 
 perly  meritorious  as  thole  inrulcdgraces,  wherein  ihcydflirmc  iu-^  t.M  fed  n.tnf 
 llification  to confi(iButno'A^hemuftvndcr(hnd,thutthc  Fathers ^Z^"!^^,"^;^^^^ 
 didnottake  zwrr/^foftrid^Iyjas  that  they  giue  him  way  to  [}{\^io&ifg-M.i.<af.i9. 
 from  himfclfc  the  aflertion  of /^r/^^/A^.  They  vnderftood  irfoC7,!X':r.''^" 
 hrgcly,asthat*^  if  a  man  can  but  plead  a  iuB  excuje  for  his  delmerace  ^^nx:  .uju  rr  -jm 
 he  that  vfethit  is  not  deltttered  by  grace  but  by  meni;  if  there  be  hutJIZl^^'.^jl!!!. 
 *  A  goodrviU  before  grace  ^\hcr\  grace  is  not  qr(icej>ut  isgiaen  vBoa  me-  ■■•"  ^«  (<tu»dam 
 r/;.  And  if  he  \vil  fay,that  they  aftirmc  not  Auygood  mil  before  grace, ^^^1/" '  '* 
 
 let 
 
470                That  fdthonely  doth  iuftifle, 
 let  him  reniembcr>  that  Pelagita  affirmed  fuch  a  prcucnting  grace 
 ch    r  ft       *'  ^'^^-^  ^^'  ^"*'  "^^  ^^fi*^^  profcfl'cth  to  know  no  gracc,but  iurtify- 
 »•»•€  .5.    iiiggi-acc,ash3thbencfljcwcd'before,fothatifbcfGrciuftirying 
 grace,  there  be  any  good  wilier  good  worke,  then  the  grace  of 
 God  is  not  freely  giuen,  butbymerit,according  to  the  do(Jlrine 
 iBeiUrm.dtgtM.  ^^^P^^'*Z^^'  YcsiiBgHarmtftff  himfclfc  confelTeth.  that  the  ^Fathert 
 &  Larbit,         do  vnderftandthe  grace  of  God  to  begiuen  by  merits  ^when  any  thing  it 
 tiaVucun^m'  <^otie by  our owncftrength ^inrejfeU  fvheTeofgrace u giuen^  though  the 
 t»mu  noftndA'famebefiotafiymsrttdecondtgnOj  ofcondignity  or  worth.  Such  are 
 tIivS'S7«'^^^^^*^^"^^  ^°P^»  and  charity,  that  they  teach  before  iuftification, 
 ft  propriji  viribits  which  tbcrcforc  as  I  haue  faid ,  arc  denied  to  be  merits  de  condigno, 
 ^mdhumTecL-  ^ccaufcf hcy  procccdc from  our  ownc  ftrength.  Yea,  fay  they,  but 
 (/i^^^Mt/OTefw.  not  without  the  heipe  of  God.  But  fo  Pir/ff^//^  alfo  faid,  as  wee 
 im    m  irmx.  j^^  j^^  {licwed  in  the  place  before  quoted  in  the  qucftion  o^Free  voily 
 and  therefore  in  that  they  fay  nothing  to  free  thcmfelues  from  fay- 
 ing that  which  the  Fathers  condemned  in  Pf/«^/'w,that  according 
 to  oHr  merits  the  grace  of  God  k  beftowedvpon  vs.  A  nd  this  M.  Bi- 
 /hop  will  proue  by  the  exampieofthc  woman,  who  in  the  Pharifees 
 g  Lalc.7.47.      ^oufe  waflicd  the  fcetc  of Chrift,ot  whom  our  Sauiour  faitb;^  Ma^ 
 nyfinnes are forgiuenherj^ecatifepje  hath lottedmuch.  Shcwasiufli- 
 fied  therefore,faith  he,becaufe  of  her  Jouc.  M*Perki"s  anfweretb, 
 that  that  becaufe  importcth  not  any  impulfiuc  caufe  of  the  forgiuc- 
 ncfTeofherfinncSjbutonely^y^vtfthcreof.as  ifChrifthadfaidj  It 
 is  a  token  that  much  hath  been  forgiucn  her,  becaufe  fhcc  loueth 
 much.  But  M.Bi^op  like  to  bad  difpofed  perfons,  whofacethc 
 matter  moft  boIdly,whcre  their  caufc  is  woorfl:,faich,that/AAf  is/a 
 comrarytothetext^thatamantjotpajiall^ame,  wott/d  b/ufh once  to 
 afflrme it.Thc  text  oritowne  accord yeeldeth  this  conttrU(^ion& 
 no  other.  Thecreditour  forglueth  to  one  fiuc  hundred  talents,  to 
 the  other  fi  fey.  whether  of  them  will  louehim  morefHec/aiih  the 
 Pharifce,  to  whom  hce  forgaue  moft.  Hcerc  is  loncexprefly  fct 
 downe,  as  a  thankfulneflc  following  after,  in  refpe<5tofa  forgiue- 
 ofSr!fil2o^  nclTc  gone  before.  Chrift  then  in  efFcd  infcrreth  thus.  Thou  hart 
 ptnmdtiigis     giucn  me  fmal  token*  of  thy  loue,fince  my  entring  into  thy  houfe, 
 SSSSm  t'Ut  thus  and  thus  hath  (he  (hewed  her  loue.  What  is  the  caufe.?''  O 
 rpii  quidparum    fhou  Pharffce,  therefore  thou  louefi  Itttie^  becaufe  thou  thinkeFi  that 
 fuZ%lm  pttu  '^^^^'  ^  forgim  thee -.not  becauje  it  is  littlctbut  becaufe  thou  thwkeflit 
 e,fe  quoddimitif  to  be  but  Inth,  But  this  woiwan  knowcih  that  much  hath  bene  for- 
 ^*'''  ""         "  '  ^ giuco    1 
 
That  faith  onelie  doth  iuft/JU.  4-7  -|. 
 
 giuen  her,  therefore  flicc  loucth  much.   And  this  expofition  is  ap- 
 parcnrlic  confirmed  by  the  words  which  Chrift  addcth,7<?nA(jw  4 
 Itttlf  isforgtuenjhe  dothloue  a  //rt/f;  which  if  wc  will  fit  to  the  word  s 
 going  before,  Ainnyfmnes  are  forgiuen  her  ^becanft^iee  hath  lone  d 
 wuch^^c  \Viwi\  make  the  meaning  ot  thcfc  former  wot  ds  to  be  this; 
 Butflieclouethmuch;  it  is  a  (jgne  therefore  that  much  haih  bccnc 
 forgtuenher.  In  this  meaning  Ambrofe  makcth  this  woman  a  fi- 
 ignrc  of  the  Church  of  the  Gentiles,  '  to  which  there  vras  more  i^nhoAtrolu 
 \forffirte»6ec/iufe/hewM$ftdehedmore.lff4ti>ewfmt^dfu/hfthu  ?race,  '''^'^'  '"^'^  V" 
 hith^atedfomuchthe  more  (in  loiicj  py  hoxrrnttch  the  greater  mercy  jm^  p/H<  Jti^dat ; 
 Q}ehadohtatned.  And  tothcfamcfenfe  doth  hccxpomulit,  ''  w.ri-r'i'^'P'*^/!^ 
 
 ■  .1  Ti    />/    ir      !      I  I  II      I-  ■         !'"*t',&c.  Mimar 
 
 ting  vpon  tnc  place,  eucn  as  ^^f/«  alio  dot n^  when  alJuding  to  that  g'.ui^tofurx 
 placCjhc  faith; '  To htmthat ofpeth more.more u forgme»,thiU  he  rK^ty^^i'^lf/rf'^''*'''^ 
 Ifte  the  more.  Sodoth//>ryowf  takeit,  fayingj  ™  Ofiwodebters^toy-jnLur^cap.j. 
 whom  more  is  forgiuen,  heloneth  more  ;  therenfon  our  SijuioHr  ftith,  il'.f/;^''^'!^'^^ 
 Afa»yf»s  areforgiuen  herJ>ecAu[epj:e  h4th  totted  much  ;\jvhich  can-  btntifim  r<-mit- 
 not  hang  together,  if  louc  bee  cakcn  for  an  cfFc6l  of  for  giuc  ncffc  in  ['l^![l!,f ''""'"'' 
 tticonc  fpeech,  anda  caufeihercofmiheothcr.  Burnowwecex  n^  f^^ertn.aifu. 
 pc6t,  that  Master  5//Z'o/»  fo  peremptorily  rcic6tmg  that  cxpofitioHj  dUlbilldXfoliui 
 ihould giuevsfomc  grcaterrcafon of thcdenyingof  it.  FtrfiAinU  tutfimdmi-.u- 
 he  ^Chri/}  faith  exprejly  th<$t  it  \vm  thecaufe  ofthepardo>i\ifeca»fejhe  y„de'&[Xat<r 
 kadiouedwfjch.  But  his  learning  lliould  teach  him,  that  the  word  ''">6-c. 
 ^catife  doth  not  alwarcs  note  an  antecedent  caufe,  but  fonietimcs 
 afuccceding  cffcd^or  figne.  As  where  our  SauiourChtilKaith  of 
 the  diucll,"  he  abode  not  in  the  truth^hecaHfe  there  u  no  truth  in  him; 
 he  did  notmcane  to  (ayjthatthecsule  of  his  nor  abiding  in  the  " '''^ '"'*' 
 ruth,  wasbecaufe  now  there  is  no  truth  in  him,  but  thji  hereby  as 
 I  by  an  tffc<5^  &  iigno,it  appcareth  that  he  abode  not  in  the  truth.  So 
 I  where  htUnWy' t bane calledyoufnendt ^becaufe althtngsthnt  thane 
 9  heard  of  the  Father  t  haue  made  l^orvnevntojtoifyhccniskcihtWHi^ 
 I  iinpartingofall  things  to  them  not  a  caufe,  botatokcnofaccoun-  on»x"»7«, 
 I  tir»j»  them  his  friends.  Which  being cuident  and  plaine,<i/-ff/y2'<!';'i^^" " 
 firft  r:afonhindcrcihnochinp,but  that  Chrifls  words  may  well  be     .,..«..„ 
 ynderftocd,rhat  he  namcth  the  womans  louc  only  asa  lignc  dc  to-r/:'.  ,o./.»  Lo:i»- 
 kcn  ofmany  iinnes  to  bee  forciucn  vnto  her.  And  to  take  it  other-  7' '*.  V'//;''* 
 w)feashecoth,oiicrchrowcththe  rule  thatisdcliuercd'y  S.  j^h  mu,  ,».„  f,u  p  *- 
 (hne : p  Good yporl^s begmfrom the  time  that  iree are wfitfied, rvee are '^^'f^'/*"'  "*'  '^*' 
 .  not  tuff  ified  for  an  f good  tvorkss  that  got  before.  His  Iccojid  rcalon  is 
 
 IciFc 
 
47  2  ThAtfaithonelj  doth  Uifiifi^. 
 
 k{Tewcrth,an4he  fhewcth  therein  cither  hisigroranceorhisncg- 
 ligciKf.  For  whereas  he  arguerh  out  ofthe  Tenfcs,  that  herloue 
 iscxprcfT  d  by  the  time  pa(i,  /^tf  hath  loued  mnch,  and  her  forguie- 
 nclic  by  the  time  prefcnt,  Adaaj  [tnnes  are  foyginenher,  importing 
 that  the  former  cannot  be  the  (igne,  and  therefore  niu(t  needcs be 
 the  csufe  of  that  that  foliowcth,  if  hcehad  been'^fo  carefull  as  to 
 looke  into  the  Grecke  ccxr,he  fliould  hauef^undc  that  her  forgiuc- 
 ncfleofrinnesis  cxprciied  alfo  by  the  lime  psrt,  by  the  Attickc 
 preterpcrfedltence  «>^»f-«»  ;  ^^JUanyJinnes  haue  beene  forgtuen  hcr^ 
 becanfepje  hath  lofiedmuchplbdt  it  (lioiild  not  hauc  noted  ntcefla- 
 rily  a  prefent  ad\  but  a  confmution  ofthe  benefit,  if  it  had  beenc 
 cxprcflcdintheprefentttncc.  The  cXfiofition  therefore allcdged, 
 beeing  dire6^,  and  arifing  (imply  out  of  the  text  it  felfe,  what  rea- 
 fon  hath  AI.  B'/hop  to  force  another,  which  plainly  thwaitcth  ihaC 
 which  Chr.ft  after  faith,  Thy  faith  hath  faued  thee  ?  To  conclude, 
 horigm-id  let  him  tike  for  his  reprcofe,  that  which  Ongenlmh  ;  i  Fer^o 
 •^om.c^p.i.Ex     n'or/^ffflf/^if/^w  (and  therefore  not  for  herloue)  hat  for  faith  onely 
 
 wdlo Ui'ts  epere       i     i^i      n  r  ./     ^„  t^I...  C a .       ^/.    -  j     . 
 
 pd  profo'il^fj!    ^^^h  Chrtjifay  to  the  woman,  Thyfinnes  are  forgtien  thee,  andagante^ 
 
 ntdlq 
 Pdp, 
 ait  at, 
 
 aiiaicam :  T{e-  jfjy  faith  hat  hfaficdthee:  andlci  him  Icarnc  to  ccnd<;!mne  his  own 
 
 mnmm^or.     pyefyfnpcon,  in  ihat  he  takcih  vpon  him  (o  rafliiy  to  define,  that 
 
 which  hcc  is  not  able,  by  rcafon  to  make  good.  Asfor^hc  Mmi» 
 
 flers,  they  are  verie  fimplc  men,  if  they  cannot  better  approouc 
 
 their  expofitions  and  do(5trincs  then  he  hath  donc,^ 
 
 Ci\S.6, 
 
 22.  W.  Bishop.  ! 
 
 •  2.  Reafon.  Neither  Circumcifion,  nor  prepuce,  anailetli  any 
 thing,but  faith  that  workcth  by  charity.Hence  CathoJikes  gather, 
 that  when  the  Apoftle  attriburcih  inftification  to  faith,  kcc  mcdnes 
 not  faith  aloncjbut  as  it  is  ioyncd  with  charity,and  other  like  ver- 
 mes, 3  s  are  requifite  to  prepare  the  (oule  of  man,to  recciue  that  c6« 
 plete  grace  of  mftification.  "M.Perk^nsanfvfereihjhat  they  are  toy. 
 »ed together.  But  it  is  faith  alone  that  apprehcndcthChiriHarigh- 
 tcoufncfl'e,and  maketh  it  ours.  It  vfcth  charjry  as  an  inftrumem  to 
 pcrformc  the  dunes  ol  the  firft  and  fecond  tablc,but  it  nath  no  part 
 with  faith  in  the  matter  of  our  luftification. 
 
 Reply.  7  hat  tt  hath  the  chief eji  part,  and  that  faith  is  rather  tht 
 injimmm  Andbandmatd  of  charity^  wyproofefttr^Uke^nt  oftheverj 
 
 ■  ~  ■"" •"  text 
 
That  faith  onelie  doth  i^ffie.  'jS^ii 
 
 text  A/IeJgfJ,  u>hcre  Afe  A*id  motion  ii  ginen  to  faith  by  charity. as  the 
 Greeks  word  E')f  r^oumcnc  i>cin^paJJrMe^doih  j^iAtyilyfhetv,  that  faiih 
 is  m'JUedJedand^Hidedhfharitte.fVhichS.l^tn^sdothdemoKjirate 
 vtoftmamfeJity,faytK^^  f/;<</_Eucn  as  fhcb  'dy  is  dead  uiihoutthc 
 foulc.lbis  faith  wichout  charity:  Aiakt»^  charttyto  teethetife, 
 and  at  it  vrere  the  fonh  of  faith :  No^v  mo  wan  is  tgnorant,l;iH  it  u  the 
 \foHte th4t  vfeth  :he  bfdy y  .u' an  iufirHment ^  ettenjo  thenit  is  chant j^ 
 tba-v'^th  ftit  hat  her  tuff  rftment  andtnferioHr^artdnotcontrartJvifei 
 which  S  Paul  conprr^eth  at  Ur^e  tn  a  whole  chapt  er,prouing  charity  to 
 be  A  more excellertt gift  then  faiih.er  any  e'.her,  concludtug  rvtth  thcfe  ^  ^^^  ^ 
 words:  Now  there  rcmaincth  faith, hope, and cbaritic;  thcfcthrcc i 
 but  thcgrcatciof  thcfc  iscbarifie.  fVherefspou  S.^.v[}iT\crefo/ueib 
 tbut'.  Nothim^biit  charity  niakcthfaitlut  felfe  auai]able;ior  faith  U-detmix. 
 ySrw^^rjmay  be  with  ou:  charity,  but  itcannotbcauailable  with-  ^'^^  ' 
 out  It :  So  that  firfly 0(4  fee  that  charity  is  themofter  and  commander^ 
 ttd  faith  J  as  her  inJi^Hment  and  handmad. 
 
 Now  that  in  the  vporkoftufiif  cation  ^it  hat  h  the  chiefe  place  ynay  be 
 thfts proHed:  I  dcmaund  whether  that  ^vorke  oftujltficatton  by  faith  , 
 
 ,  for  the  lone  ofGody  and  toh^  honor  or  no  ?  Ifnot^oi  it  is  voide  r 
 vharity  fo  it  is  a  wickfd  andfinfnll  all,  no  /unification,  bat  infeHion^  ■' 
 wne  i^terefi  being  the  principall  end  of  tt :  norp  if  it  comprehend  , 
 'opclade  Oods glory,  cr  feruice  in  it, that  is^  tfthey  apply  Chrtfis  .  f " 
 ufneffe  to  them  fo  glorify  Godthereby^  then  hath  chanty  the  pr  '^  ^- 
 art  ihereimfor  th^ire^tng  ofaljo  the  honor  and  glory  ofGo*"^'pall 
 roper  office  anda^ion  ofchartty.Allthis  reafon  that  charity  both  con- 
 irret hto tufiification,and  that  as  prmcipall  S .  AuH in e  confirmeth  m 
 efe  words  .Tnc  houfc  of  Go'\, {that  is  a  righteous  and  godly  fou/e^) 
 ath  for  hib  foundation  raitb;hopc  is  the  waljes  of  ic;  but  charity  is  ll'^^ffihl 
 the  roofeand  pcrfcdion  ©fit, 
 
 R.  Abbot. 
 
 Here  A/'.  ^/^<7;/ was  loth  to  trouble  himfcirc  too  much  vvithM. 
 ferkins  anlwcr^who  truly  obfrrueth  the  difference  betwixt  faith  &: 
 charity,  that  the  proper  ad  of  faith  is  totakcandrccciue  to  vs;thc 
 proper  a6^  of  loue,to  c»iuc  our  fclues  forth  to  others.  Scing  the  that 
 luftiFication  isa  thing  to*bc  rcceiuej,  the  fame  mud  heeds  be  per- 
 iformed  properly  by  faith;  but  not  by  charity,  bccaufc  charity  is  no 
 
 inlUuincnt 
 
 Strm.ilJt  VCT- 
 
474  ThAtjkithoneljdothtHpfU' 
 
 Jnftrumet  to  receiuc.  But  yet  faith  recciuing  all  of  GodjVfcth  cha» 
 rityjas  the  means  to  malce  return  of  itfclfc  to  God  againe,&  by  cha. 
 riiy,  as  a  working  had  performeth  all  the  duties  comanded  of  God, 
 to  the  honor  and  glory  of  God.  This  therefore  the  Apoftic  inten- 
 dcth  in  the  place  alledgcd.that  faith  hailing  alone  iuftified  vs  by  re- 
 cciuing chigift  of  rightcoufneffe,  which  is  by  the  merit  of  lefus 
 Chriftjdothnotftay  there, but  goeth  forth  by  charity,tofcruc  God, 
 to  feruc  one  another,  and  to  (hew  our  feluesthankfull  vntoGod. 
 And  wonder  it  were,  that  the  Apoftle  hauing  before  profeircdly 
 difputed  the  matter  ofiurtification,  &  referring  the  fame  wholy  to. 
 faithjHiouId  here  croffc  all  that  he  hath  before  faid,and  tell  vs,ihac 
 not oncly  faithjbiit  loue  alfo  muft  concurre  to  make  vp  our  iuftifi- 
 cation  before  God.  Markeltwell,  gentle  reader,  that  where  the 
 Apoftlepurpofclyfpeakethofthcmcanesof  iuftification,  M.Bi- 
 fhop  can  finde  nothing  to  prouc,  that  wc  are  iuftified  by  louc^no- 
 thing  pleaded  but  oncly  faith;  but  hccre  where  the  Apottlc  defcri- 
 bcth  only  the  condition  of  the  faith  by  which  we  are  iuftified,hcrc 
 he  will  findc  fome  what  whereby  to  plead  againft  the  Apoftles  for- 
 mer dodrine,  yea,  and  will  prcue,  that  louc  hath  not  oncly  a  part, 
 but  the  chiefefi part  in  our  iuftification,  and  that  fatthi^  rather  the 
 inftrument  or  handmaid  of  char  it)i.  How  much  is  he  beholding  to 
 his  Maiftcr  BelUrmin  ,  that  hath  taught  him  fuch  a  trick,  and  fur- 
 ni(hcd  him  with  a  deuice,  which  neucr  any  Father  Grcckcor  La- 
 tine,  neucf  any  tranflatour  could  light  vpon,  tj^  his  admirable  wit 
 had  found  it  out?  Wemay  well  think  that  fuch  a  head  could  not 
 hut  defcrue  a  Cardinals  hat.  Forfooth  the  text  prou;:th,  th^tlife 
 n?,eUdm.deiii-  and  wosion  u  giftcnto  faith  hj/ charitie.  Buthowfof  ^  Marry  the 
 PficM.2.c>iM'  Qyge^  xvord  infy^fxm  Joeing  pajfiue^  doth  ^Uiaely  (hew,  thatfauh  is 
 niOHedJed^andguidedhj  charity .  But  what.?  muft  wc3^^.Btjhop,vp* 
 on  BelUrmines  word  and  yours  take  this,  without  any  further  au- 
 thority or  warrant  To  to  do.?  Indecdc  it  is  true,  that  the  Grcckc 
 word  fomctimes  is  taken  paftiucly,  but  by  the  Apoftle  is  more  of- 
 ten vfed  in  the  a^tiue  fignification,  and  in  this  place  was  neuer  be- 
 fore by  any  Father  Greeks  or  Latinc  taken  othervvifc.  Yea,  the 
 fpiteis.  that  the  vulgar  Latinc  interpreter  to  whom  they  arc  tied 
 b  vjiid(oper^.      by  the  Councell  of  Trent,  croffeth  this  deuice,  for  he  rcadeth  as  wC{ 
 tur);j.iifet*)  <'cci-    doc,  Ftdcs  (juaper  charttatem  operattir,faith  vehich  i^orketh  bj  loue,' 
 i^m efi,„ra    g^^  ^|^^^^ . ^  ^  ^^.^j^  ^^  ^^^^^  ^^^^  ^^^,^^^  ^^. ^j^  Bellarmin€,\>  the  mrd. 
 
 {opera- 
 
ThatfAtth  onely  doth  iujlifie,  4y<; 
 
 {optratnr  )wHiihe  tAke»  paffmely,  net  A^inely,  Now  what  block- 
 heads were  the  Diuincs  of  Rhcmcs,  that  could  not  fee  fo  much,or 
 would  omit  fo  material]  a  proofcagainft  thchcretikcs  ?  for  they 
 hauc  iranflatcdas  yicq  do,  fdith  whichvporkcth  by  loue.   But  they 
 W'crebarhfull ;  they  thought  Bellarmine  could  carie  out  the  mat- 
 ter withhismmeand  countenance,  butic  would  be  condemned 
 for  a  great  fault  in  them  .  Better  it  is  for  fame  man  to  ilealeahorfe, 
 then  for  Another  to  iool^  ouerthehedge.  They  knew  well,  thatcuc- 
 rie  childc  would  eric  out  vpon  them  for  Icud  mcn,if  tl)ey  had  tran- 
 HsitcdoferatMr  paffiucly,  in  as  much  as  neither  their  owne  inter- 
 preter in  any  other  place,  nor  any  other  Latine  author  hath  euer 
 vfcd  it  in  that  fort.  Againe,  they  faw  that  a  very  grc  (Ic  and  palpable 
 abfurdity  would  thereupon  hauc  cnfucd,which  on  their  owne  p.irc 
 cannot  be  denied.  For  if  they  had  tranflated,/^//^  xvhtch  is  wrought 
 by  loHCj  then  it  would  hauc  followed,  that  lone  by  which  faith  is 
 wrought,  muftnccdcsbc  before  faith,  whereas  they  all  acknow- 
 ledge that  faith  hath  the  firft  being,  according  to  that  which  y^. 
 Bi^op  a  little '  before  allcd^'cd  outof  ^«/?/«,  faith  isgiuenfirj},  by  ^  ^^^  ^^ 
 whtchwe olftatne the refi^  Whicbbeeinga  principle  in  diuinitie,and  ^uguji.depr*. 
 accorded  on  both  fides,  they  could  not  tell  how  fo  make  good,  \{ '^*M»*^t^*-l' 
 they  fliouldhaucfaid  ihit  faith  is  wrought  by  lone.  Now  Ai.Bifhop^ 
 though  for  the  reft  he  would  aduenturc  vpoii  his  Maiftcrs  credit, 
 yet  durft  not  follow  him  folfarrc,  as  to  tranflate^^fr^rwrpaftiucly, 
 but  onely  bcatcth  about  the  biifh,  andtelleth  v?,  that  the  Grccke 
 fhewcth,  \\\iih\thismoHed,led,and guidedby charity V^h^Tc'mhz 
 doth  wrong  to  the  Rhemifts  his  councry-mcn,to  whom  for  coun- 
 tries fake  he  (liouid  haue  done  that  honour,  to  ftand  to  their  tran- 
 flation  .  Yea,  and  he  abufeth  his  Reader,  in  that  he  doth  not  di- 
 re£^ly  tranflatc  the  place;  which  if  he  had  done,hcdurft  nottran- 
 flatc  itjto  gitie  that  meaning  that  now  he  maketh  of  it.  Which  mea- 
 ning of  his  cannot  many  fort  betrue,  bccaufcitii  faith  whichfirll  % 
 hcarcth,  &  bclceiicth,  and  rcceiueth  the  words  of  God,  &  thereby 
 prcfcribclh  vmo  charity  the  way  that  it  is  to  go.and  the  duty  that  it 
 is  to  performe;without  which  what  is  charity,but  a  wild  &  a  wan- 
 dring  afFcd^ion,  cafily  fwaruingandcariedaway  from  the  due  re- 
 fpcdland  loue  of  God?  fo  that  by  faith  it  is  that  charity  picafctli 
 God,  and  **  mth out  faith  it  is  vnpoffihle  tofleafe  God.  Now  feeing 
 with  God  wc  cannot  thinke,  that  the  greater  is  accepted  tor  tl>e  diicbu.*. 
 " H  h                            Iclfe, 
 
'^-?(5  Tytfahhonelydothmjlifie. 
 
 Icfle,  but  rather  the  lelfe  fbr  the  greater,  not  the  mirtrefTe  (  {o  to 
 rpcake)ror  the  handmaides  fake,  but  rather  the  hnnd  maid  for  the 
 mirncfle  fakc^wc  tr.uft  ncedcs  make  faith  not  the  handmaid,  asAf. 
 Bifjop  doth^but  themiPTrelTe,  becauic  by  Faith  it  is  that  charity  is 
 acceptable  vnto  God.  But  he  tellcth  vs,  that  S.I  awes  ^vah  demon* 
 ftrate  chartty  to  h  the  life,  and.  04  tPU^erethe  fouleoffatth^  ivhen  be 
 faith ^Et^n  as  the.  bodj  is  de adrvit boat  the  fonlefo  n  fi^tth  vetihout  cha- 
 rity .  Blithe  wfongeth  his  Reader,  in  citing  thuf.iiflv  the  words 
 of  S,  lames.  For  S.  lames  faith  not,  fo  ps  fatth  tvtthom  chariiy,  hin  fo 
 isjaiih  mthout  rv&rkes.Now  chatity  cannotbe  without  woikes,but 
 iftherc might  not  be  workes  uithout  charity,  S  Fml  v^ovild not 
 
 e  i.Cor.13.5.  haue  did, ^  Though  1  fee  det  behoove  wi:h  all  my  goods,  andthotioh  I 
 g-'iHemy  hjjdy  tobebfm:ed  and  haue  not  lone ^  it  profirethme  noth:t^g. 
 Charity  is  inwardly  the  affedion  of  thc.hcartjfecneonely  to  Gods: 
 but  vvorkes  are  outwardly  vifiblcand  apparent  toman,  and  there- 
 fore there  isadiffcrenccto  be  made  betwixt  charity  and  woikes, 
 which  wholy  oiierthroweth  all  that  M.Btfhof  here  goetti  about  to 
 prouc.  For  the  faith  whereof  wee  heere  difpute,  is  inward  \{)  rlic 
 
 ?aom.jo.io,  heart,  bccaufe  with''/^^  heart  mm  beleeuetb  vntor'tghteoufnef[e. 
 But  that  which  is  without,  cannot  be  the  life  or  fcule  ot  that  which, 
 is  \vithin,nay  itfelfe  hath  from  within  all  the  hfe  that  itiiath^nd  if 
 it recciuenotlifefromwithin,itis altogether  dead.Workestherc- 
 forebeing  outward,andi(Siingfrom  \viihin,ifthey  be  ttuc,can  by 
 nomeancsbefaidto  bethelifc  offaith  thatfs  within.  But  that 
 which  S. lames  kith,  he  faith  it  oirvorkes.  He  faith  nothing  there- 
 fore, to  prouethat  chartty  is  the  Itfe  andfoaleofi&ith .  But  how 
 then,  will  he  fay,  doth  S^int  lames  imkctvorkes^asn  were  the  life 
 af}dfonle  of  faith}  Very  well,  according  to  that  meaning  of  faith 
 which  he  there  incendeth.  For  he  fpcaketh  o(  fatth,  asjtisout- 
 
 -  lam  a.14 18  wardly  profelfed  to  men.  ^ThoHfayejlthoH  hafi fatth,  [herv  methf 
 faith  :  I  yiftll  f'Jtw  thee  my  faith.  Now  in  this  refpedV,  workesz^c 
 rightly  faki  to  be  the  life  of  faith ;  not  charity,  but  wcrkes,  becaufc 
 charity  cannot  be  difcerncd  by  the  eies  of  men,  but  workes  of  be- 
 hauicurand  conuerfation  are  difcerncd.  Yc3,the»*may  be  apro- 
 fcflion  of  the  faith  and  works  tliCrcunto  correfpondent  outwardly, 
 uhcn  yet  there  is  neither  faith  nor  charity  within;.  Yctwhercitis 
 fb,men  outwardly  to  men  and  to  the  Chiirch,  goforno  other  buc 
 Uuingmeinbeii  ofrhc.  CliUich,  yniill  Cuch  time  as  the  vvinde  oj 
 
 lemp- 
 
 ^ 
 
Thatfafth  onely  doth  tttjlifie.  ^77 
 
 temptatFon  blowcth  rhein  awjy,  and  dilcoucrcili  them  to  hauc 
 been  hntcHaffe,  when  infcmblancc  thcyfcemcdtobcpoodcom. 
 Buc  where  llicrc  isovitvvard  prtf-flionof  faich,  and  there  is  noc 
 cocncf'Stion  thereunto  ;igrecing,  a  man  is  accounted  but  a  dead 
 hran':hfitfciobeecutolF;hispfofclTionwaiucih  that  ihatlhou.'d 
 piiie  ithtc  and  grace;  he  is  cucrie  mans  by-word  andrcprodi,  lijs 
 iiypocrtlic  ii  detcik'dofalj  men,  andthercforeisinuch  more  Icih- 
 foiiic  vntoGod.  Jnavvord,  i'.  F«««/ipcakcthorraithinonerae.a- 
 ninf^.as  it  '\%  inward  in  the  heart  to  God ;  S.  Lxmts  fprakcthof  faich 
 Hianothermcaniiig,  asit  isoutward  intiiefacc  toraen.  Ifwc  vn- 
 derftanditaccordinntoSaint  P^fcV,  it  ii  faith  ihaz  giucihljfetoall 
 the  reft,  as  afterwards  fhall  further  appearc.  Ifwecvndciftand  ic 
 according  to  Saint /rfw^/,  vvorkcs  are  thelite  of  faith,  andgiucit 
 name  and  bccing,  becaufc  a  man  is  not  accounted  faithfull  for  his 
 words,  vnlelfc  there  be  a!fo  workes  agreeable  to  his  words.  Now 
 therefore  Mirtor  Btfljo^s  comparifon,  whereby  hee  would  nuke 
 charitieas  the  life  and  loule,  and  faith  as  the  body,  caunot  bee 
 made  good  out  ofthw  place,  nay  indecdc  ic  cannot  bee  made 
 good  at  all.  For  th;»t\vhiclYmuftbec  as  thc///<r<««^/^«/<?,  mulibec 
 the  mtcrnail  and  ellentiall  forme  oFthcthin"    Bur ''  cb.iriite  is  to  J  |/5'/7*T 
 fan  h  4  forme  only  extrinfecillnKd  oittrvard.not  an  inxvardformeyiVi  th  /  •  maji.tci  ex- 
 BcHarmme,  noigtuing  it  ht^beeing^httt  only  hU  moouin^^aUtHitj  ^  and  |"wf^*'^V'"' 
 workjfig,  Churitic  therefore  cannot  bee  called  the  life  and  foulc  of  d'tiUiHomt/it 
 
 faich.  Now  becaufc  it  is  but  an  oucvvard  and  accidental!  forinc,ihey7^\.y/^^w<'d'' 
 mouing  and  working  tharitgiuctb  vnto  faicii,  is  butoutvvard  and  optrMs. 
 accidcnt-iji  Forxhe  proper  and  nnturallad:  and  motion  of  a  thing, 
 CMinotpmcced  from  an  accidental!  formcJ['aith  therefore  hath  ic 
 own  inward  &  cflcntiall  formc,whcreby  it  Pfath  hfc  &  being  with- 
 in if  1ellc,&  whence  procccdcih  a  moti  6  &  working  that  is  proper 
 toitfcite.Andfhusdochthe  ApoftIefi:titdowndiftindly,asa  vcr- 
 tucabfwlureinit  felf,wheh"fiidi,'yVoiv^^/^tfr/j(f/tfrWf,/!;/r^,^o/>?,  irConj.ij.  . 
 mndloue.\Nhctc  tofay  rhat/4i//3isa«  ihcbo'lyj^^oueii\\\cfonle^h 
 to  make  tlie  A  polllc  to  fpeakc  abrurdly,as  if  a  man  for  two  Oi  ..uld 
 recko  a  body  &  a  foule.  According  to  this  diftiij6ti6doth  the  fcrip- 
 furcrtilKcr  forth  fai  h  in  the  nacure  of  faith,  to  be  thcinf^uli;crof 
 our  iiirtifiLat:  6  bef(  jrc  Cod.euon  according  to  that  lite  &  fouic  (hat 
 is.that  proper  &■  rnoi)tiaUovmc,whci  eby  it  ii.uh  the  bcmg  ot  laitb, 
 whichyctwiiuliifyingrs^fccciueth  charity  as  an  accidcntaiUbinc 
 
 II  h  2  :o 
 
47  8  That  faith  onely  doth  htflifis'. 
 
 to  be  vnto  it  an  inftrumcnt  for  moouing  and  ftirring  abroad,  in  the 
 performance  ofall  duties  recommended  vnto  vs  both  to  God  and 
 men.  Thus  Bellarmfaepex force  wrcfteth  from  M.  Bifhof^  yea  and 
 from  himfelfe  alfo,  this  aflertion  of  faith,  being  Hkened  to'ihe  bo- 
 dy,&  charity  to  the  foulf.  Yet  M.Bifhop  once  againc  will  alfay  to 
 proouc  it  by  S.  Paul,rT\&\i\v\gcharity  a  more  excellent  gift  then  faith, 
 reckoning  faiihjhope,andcharitj!,^condudit)g,thegreatejfcfthefe 
 iicharity. But  this  tcftimonic  auaileth  him  nothing  at  all ;  for  it  fol. 
 loweth  nor,  that  becaufe  the  eic  is  a  more  excellent  member  then 
 the  care,  therefore  the  cic  is  as  thelifc  and  foule  to  the  care,  or  the 
 care  the  inftrumene  ofthccie.  No  more  doth  it  follow,  that  be- 
 caufc  charitic  is  a  more  excellent  gift  then  faith,rhcrefore  it  ihould 
 bee  the  forme  and  hfe  of  faiib,  or  faith  the  inf^rumentofcharitie. 
 Itfolloweth not,  that  becaufc  thecicis  moie  excellent  then  the 
 care,  therefore  for  the  vfe  of  hearing,  it  fhould  be  more  excellent 
 then  the  care.  No  more  doch  it  follow,  that  becaufccharitieis 
 more  excellent  then  faich,  therefore  for  the  vfc  of  iuftincation  it 
 muft  excell  faith.  Faith  and  charitie  refpedliuely  hauc  the  pre- 
 ferment each  of  otlier.  Ifwc  refpc6l  latitude  of  vie,  charitie  is 
 more  excellent  then  faith,  as  which  is  extended  cucry  way  to 
 i^aiJfvirh.    God, to  Angels,  to  men,  and  by  which  all  the  gifts  ofGod  which 
 Dom.fer.iS.vni.  he  bcflowcth  vpon  VS,  are  made  profitable  to  other  men,  fo  as 
 S*?«T^iii    th^tVvnprofitabty  he  hath  all,  faith  Auflin,  whowameth  that  one 
 iUudquovmuetfis^herehj  hee  pjottldvfe  all.  *  No gtft.y(i\t\\  Chtyfoftome,  u  p^r- 
 Kty}^u!m!dl'  ff^  or  coKuenieMtrnthoHt  charitie.  What foeuer  grace  or  gift  a  man 
 pde,  p/e  &  chant,  ^^th  ohtained,  heeing  deftttute  of  charity,  it  mil  not  fiand\  hecaufe 
 ^fnTchatixtt  whatfoeuer  Godimparteth  or giueth, either ii perfe^edhy  charity ^  or 
 ferjecium  eft;nuU  ^iifjout  charttic,  it  commcth  to  no  ejfeEl  or  vfe.  But  if  we  confidcr  a 
 cUntZ"lp"!m.  man  priuately  in  himfclfe,  and  for  his  owne  vfe,  faith  is  more  ex- 
 ^'quidenim    cellcnt  then cbaritVjas  wherciu Originally  ftattdcth  our  coniunion 
 £'/S«'w*.  and  fcllowfliip  with  God;  "^bywhtch  Chrtfi  divet/ethm  our  hearts ; 
 ^iZnltm^n'lt  ^"*°  which  as  a  hand  God  putteth  al  the  riches  of  his  grace  for  our 
 ht^'r^^aTmrn   faluation;  and  by  which  whatfoeucr  clfe  is  in  vs^is  commended  vn- 
 ^u.cSi,.ra»auide-  foGod.Wehaue  nothing  in  vs  pure,  nothing  cleane, nothing  but 
 autdonarautcha.  what  \s  cortuptcd &  aehlcd,butfaitn  lalueinaUjhcaJctnalljletteth 
 Z''fin!t<S:a'e  Chfjft  bctwixt  God  and  vs,  that  for  hisfake  hce  may  bee  mcrcifull 
 tfiaumniiUnm  ynto  v5.  Againc,if  wc  rcfpccft  latitud  of  time  &  c6tinuance,charity 
 m  EpTSi'.  17.    is  w  be  preferred  before  faith.  Forf  aith  i  s  bus  for  a  time,  and  vvheit 
 
 the 
 
 i 
 
ThM faith  6nelydothmfii fie.  47^ 
 
 chc  promiG!  of  God,which  is  the  matter  or  Iiibicd  ofit,  fliali  bee 
 fully  accomplifncdjthcvfe  of  it  (hall  ccafc.  But  charity  and  Jouc 
 abidcthforeucr,3ndnuH  continue  bctwixtGod and  vs  an  cucrid' 
 fling  bond.Therforc  Ortgen  faitli/  Onel)  loue  it  ti  that  neuer  f^tUth  „  Oriien.iu  m,- 
 ibtrfore  it  is  more exceller,t  then  frofhecie^then faith jhen  l^erv/edge,  "'"•<'•'»  14-  <*'»'•< 
 then  ntariyrdom.  'Only  charity  is  eternal^iziih  C\\xyio{\.om^becattfc  exaduiidc"%^Tr 
 With  God  $t  it  inthe  [atnts:  for  that  caufeit  it  t  he  great  er.  T  [k  dmc  ^/JE^'!.'""^  f-P'!: 
 reafon  i'./^«/?/«tfdirogiueth,  f^caufe^CAith  hcyxvhenamanis  ctme  ful'Jr'!^fai!um 
 to  thimat  eternall,  thefe  /wof  faith  and  hope)fa$/inz  »  chanty  Jha/l  re-  "'""r""^  chri- 
 matne  more  tncreaf ea J  ana  {setter  ajjurea.  In  tcw  words  to  rclomc  o  chryjc/i.hom. 
 A'f.  Bi^of  in  this  bchalfc,wc  fay  that  ^  the  endis  more  excellent ^t hen  */'J;f '  f'J'^- 
 thofethingt  which  pertatne  to  the  end:  The  end  of  our  faith  &  I'uflifi-  x:'enu  cfl,quu  "^ 
 catio  IS  charity,that  is,the  ful  rciloring  of  vs  to  the  iir  age  of  God  'S!n"'iZtliat 
 the  very  fummcandcffc(fl  whereof  IS  louc.  Abfolutely  therfore  eft. 
 tofpeakeitistrue,that/<?«tf  isgreatcr&morc  excellent  the  f^'^i^  cbnj^l'f.'t*!^' 
 But  when  wcfpeakeof  the  mcanes  of  iudification  &  attainment  .3£'""-''»«7«;/'-' 
 ofthat  faluation,whert0  pcrfcd  charity  and  righteoufnelfc  doth  'pI'ueitrludLbm 
 belongjthen  faith  miifl  be  preferred  as  the  greater  and  more  ex-  tlitdeceden'tbm 
 cellcnt/aich  oncly  bearethfway  therein,and  this  ficnder  &wcak  ^i^arTioTperLi' 
 charity  which  here  we  hauc,  IS  of  no  effcdl  or  moment  therunto.  '"^• 
 To  faue  a  man,  I  fay,  faith  is  the  greater*,  in  man  being  faucd  cha-  *^    "■' ""  '^'^' 
 rity  is  the  greater.  Till  faith  hauc  finiflicd  our  fa!uation,loue  muft 
 yeeld  tofaithj  When  faith  hath  fully  faued  vs,itl]iall  hauc  an  end, 
 but  louc  which  fimply  \s  the  grcatcr,fliall  abide  for  cuer.  Now  as 
 touchingthc  place  of  ^«/?/»,hefpeakcth  thereof  faith  according 
 to  vulgar  vnderQandinpjin  like  fort  as  S.  lames  doth.Hc  fpeaketli 
 ofa  faith  thatw^^tfw/^owrff^^r/ry, which  true  faith  cannot  bee. 
 r  GodljfaithX^nh  the  fame  A\i([in,m/not  i>e  mihom  hope  and  cha-  T^ugHft.tpi/i.i^ 
 rity.  Far^tfamanhatiefaithwithoHt  hope  and  loue .,  Cinhhc,heh-^f"^'fiyrf", 
 leetteth  Chnftto  be^but  he  heleeueth  nottn  (^hrtji.  But  that  onely  is  nonxZt."' 
 thetrueiuftifvinBfaith.whcrbya  manbclccucthinChrift,which  r!'^/'*""!- 
 takcth  not  liislitcand  force  of  loue,  but  incorporating  vs  xnio  pdem  hite:  fim 
 Chtift,receiueth  o'^hx^Uhefptrit  of/oite,!ind  by  Chrift  giueth  life  ^;^ jj^f^ 
 and  force  to  all  the  fruits  and  workes  thereof.  Faith  then  as  it  is  d,t,noninChnrta 
 profclfcd  to  mcn,maybe  without  charity, butbcingwithoutcha-  ['J^Tim.i.T. 
 rity,it  profitcth  nothing,nor  can  ftand  vs  in  any  (Iced  with  God: 
 but  true  faith  is  neuer  diuided  from  charity,  nor  can  bee,  and 
 therfore  ofit  Saint -^/i5/?/«ffpcakcth  not.  That  which  he  would 
 
 Hh  3  fccmc 
 
4  S  o  l* hat  faith  onely  doth  hpfie, 
 
 fcemc  to  infcrre,is  without  any  prcmiflcs,  andappafamlyfalfe  by 
 
 ihcvery  words  heerequeftioncil.  For  if/<?//A»'(?r-/(<r/^ ^7/0^^,  then 
 
 faith  IS  the  workrr,that  is,  the  moucr  and  commaunder ,  and  loue 
 
 thcinftriimencby  which  it  vvorketh,  and  as  ablurditmuftnccdes 
 
 be,  to  fay,  that  ehartty  or  lensh  the  commaundcr,and/4/V^  the  in- 
 
 ftiumenr,  as  to  fay,  the  axe  is  the  commaunder  ot  the  Carpenter 
 
 that  hewcrhwithitjOr  the  Carpenter  the  infttumenc  of  (he  axe. 
 
 For  *onchilion  of  this  fe6lion,Mairter  Bt(^}op  wil  giue  vs  a  reafon  to 
 
 proue,thari »?  the  voorke  ofmfltfication  chanty  hath  the  chief  eft  flacff, 
 
 Fitft  he  asketh  full  wifely,  whether  that  workc  of  iuflification  by 
 
 faithj^tf  done  for  the  lone  of  God,  andtohis  ovp»e  ho^oar  or  no  ?  Inflifi- 
 
 «Rom.j-a. .     ^2jiQ,^js  theworkeof  God^whois  ^theiufiifierofhimth^tisofthe' 
 
 fatthof/ef^.  HisqueflionisthisywhcthcrGoddoeiuflifievs  for 
 
 tbeloucof  God?EutIanfwcrhim,thatthefinallcndoFour  iufti- 
 
 fic3tion,is  the  honour  and  glory  of  God,  who  huh  ^  prede/}i»ated 
 
 y  Rom*4."/of '     vs  to  he  adopted  through  lefhi  Chrift  vntohmfelfe^tothefras^e  of  the 
 
 xNiinvio.ii.    glory  of  his  grace.  And  wbatof  that?  Marr}  then  hat  hcharitfe  the 
 
 V^irrZl  Ffal.  prMCipall part  thereta^im'h  \\tJorthedirelhir>gofalltothe  honour  and 
 
 xi9.BtmfMtre  gigyy  gfCodytf  the  proper  o^ce  anda^toM  ofchariity, But  therein  hcc 
 
 jlf/S^e«!!^deceiuethhimfcUc,forthe  Apofllc  hath  exprcifed  ic  as  the  very 
 
 s^<'>»^«»^"^"'- proper  office  and  a6l  offaith,  r  To  giae  glory  vnto  God-^Sc  therefore 
 
 Vc'hryfofi.td      Mofes^nd  y^/ir^^  at  the  waters  of  ftrife,  are  faid ';;(»/  tohaaefan^i- 
 
 '^''/t^^''Jii,^'  fied  the  Lord,  that  is  tofay,nottohaue  giuen  him  glory,  btcaufc 
 
 Trnpie'tdedit  ti:    they  hcUeHed  him  not.  For  *  not  to  heleene  God,is  to  make  him  a  liar, 
 
 fcjc<r«re  ('<7«2«r^-^j^j^j^|jf^g|.gprQ(.'r,  anddifhonourofGodibut  to  bclecuc  God. 
 
 dit)conueme»:e'»  «      ,  ,  ,  ,  j         r    1  1  • 
 
 deenopinionem    is  to afcribc VHto  nin),ttutn, and  power  j.and  wilcdomc,  and  lu- 
 
 'K'""?"*    ^^^^>  ^"'^  mcrcic,and  whatfoeucr  clfc  belongeth  vnro  him.  Thcrc- 
 
 %i'miratur  nuUo  fore  ArnohtPU  faith^that  •>  to  do  voell  belongeth  to  the  glory  ofman.but 
 
 rnait<i<*^'^'>f"f  tabeleenervelL  conserneththeolory  of  God.  "  By  wcri^/,  faith  Chry^ 
 
 tr^ig'orU-io  etm  fo(lomc,»w  obey  God,  bfit  faith entertatnet ha  meeteoptnton  coneer* 
 
 *ftV"''^'f'^^^  „i)i^God,aytdgler'tfieth  ,  and  admireth  htm  much  more  then  the  fhe. 
 
 Vt.h.tcmtem      voin^  forth  of  Worses,  Worlds  commend  the  doer,  bm  faith  commenm 
 
 Dmmipfnm  ?/..  ^^,  Qg^oneiy  andvohatttisAt  is  vtholjhls.  Forit  retojcethinthU^ 
 
 efltotittpfiuieft.  thatit  conceitieih  of htmgreat things,  which aoreaouna  to  bis  glory, 
 
 fxjSL'.!^/*  And  whereas  our  Sauiour  in  the  Gofpell  teacheth  vs,  that  our 
 
 ^tMdamdstecn-ociQAwoxksAo  gloiifie  God,  faying,  Letyourhghtfo  fhine  before 
 
 ^ilmtiuin£-  nienythatthey  may feeyx>urgoodwojks,andglortfieyoHr  father  which  is 
 
 <tw».            in  hffaHeft,\K  faiih^tiaat  ic  is  of  faith  thac  our  good  works  do  glorifre 
 ^       
 
Thdt  Faith  onely  doth  iujlific.  481 
 
 God.''^rW(!^,raJth  hcyitappearettj  that  this  commeth  of  faith. M.Bi-  ^  ibid.Eeeihsc 
 /&«•/>/ argument  therefore  makctli  againd  himfclfe,  and  proucth'^^f/'^'*^^*'- 
 that  wc  arc  iuflified  rather  by  fjitluhcn  by  charity,  becaurcit  \s 
 faith  principally  that  yccldcth  honour  vnro  God.  The  laft  place 
 allcadgcd  out  ofyluiJii»yis  nothing  againft  vsjfor although  we  de- 
 fend that  aman  is  iultiHcd  by  faith  alone,  yet  wee  fay  that  both 
 faith,  hope,  and  charity  muft  concurre,XoaccompIifh  the  pcrfe- 
 rtionofaChriflian  man,  whereof  anon  wcfliallfce  further. 
 
 23.  W.  Bishop. 
 
 The  third  of  thefe  trifling  reafo»Sjif  peruerflj/  propounded  hM^Pcr- 
 kinsthm.  Faitli  isncucralonc,  therefore  it  doth  not  iurtific  alone: 
 That  this  argument  is  fondly  framed^  a^peareth  plainely^  tn  that  that 
 Catholikj  do  not  de'ny^but  affirmejhat  faith  may  be  ntthout  charity^  at 
 it  iiin  allfinftil  CathoUks,  (ve  then  forme  the  reafon  thus,  Iffatth  alone 
 be  the  whole  caufe  oftufiification^tbenifboth  hope  and  chartty  were  rem 
 meued  from  fait  h(  at  Itafi  by  thonght^ani  m  conceiptf)  faith  veould  ne- 
 uertheleffe  infiifie.  But  fatth  cofijtdtred  whithout  hope  and  charttf,mt 
 not  infitfie:  ergo,  it  is  not  the  whole  caufe  ofinfiification.  The  frfi  pro  • 
 fofition  cannot  be  deniedofthem^  who  know  the  nature  and  propriety  of 
 taufes^forthe  entire  and  total  caufe  of  any  things  beinv  [as  the  Phtlo~ 
 fophersfay)ta  a6i  the  efe^mufl  needtfollow^^jr  veryfenfe  teacheth  the 
 fimple^that  if  any  thing  befet  to  rvorkf^and  iftt  doe  not  a^that  tvhtch  it 
 ttfet  too, then  there  vs>antedfome  thing  rcqnif te.  And cotife quern ly  that 
 was  not  the  whole  caufe  of  th.it  worke. 
 
 Now  to  the  fscond proportion.  But  their  imagined  faith  cannot 
 appIytothcmfclucsChri(lsrighteoufneire,wirhoucthcprcfence 
 of  hope  and  charity.  Tor  elfe  he  might  be  iufiified  without  any  hope 
 ofheauen^  andwithout  anjlouetowardt  Cod,  andefltmatton  ofhisho- 
 nWyWhich  are  things  mofiabfurdin  themfelues :  but  jet  very  wel fating 
 the  Proteftants  iufiification.whtch  is  nothing  elfe  but  the  plaine  vice  of 
 frefumption.,  as  bath  beene  before  declared:  Tet  toauoid  this  inco»ue» 
 Mience which  isfogreat, M,?CT\i\iisgra»teihj  that  both  hapeandcham 
 rtty  muff  needs  bt  prefent  at  the  iufltftcation,  but  doe  nothing  tn  it,  bnt 
 faith  doth  al,ai  the  head  is  prefent  to  the  eicyvhittfeeih^yet  tt  la  the  etc 
 alone  that  feeth.  Here  is  aworthypeece  ofPhitofophy.thatthe  eie  alone 
 doth  fee  yvheras  tn  truth  it  is  but  the  tnfirument  offeetngjhefoule  being 
 the  frittcipal  caufe  offi^ht^as  tt  ii  of atoiber  actons  ofltfeJenfe^(jr  rea-^ 
 
 li  h  ^  fdtt: 
 
^  S  2  That  fait  fj  onely  doth  mjlifie. 
 
 Com  :  and  it  u  mt  tsfurpofehere,  where  we  retjitire  the  pre  fence  of  the 
 whole  caufe^and  not  onelj  of  the  inftrHtnentaJlcaufe.  And  to  retume 
 yourfmilitudevponjoHrfelfe^  as  the  eie cannot  fee  without  the  head, 
 hecAftfeit  recctnethinfittencefromitj  beforeitcanfee^fo  cannot  faith 
 iuflifiewithout  charity  ihecafife  it  necejfeirily  receiueth  ff'trit  of  life  from 
 ttjpefore  it  can  do  any  thing  acceptable  in  Gods  ftoht. 
 • 
 R.  Abbot. 
 
 He  may  indccdc  very  iuftly  call  them frr/?/;«^rtf4/fl«/,  ifat  leaft 
 m'^f/ may  carry  the  name  of  rcafons.  As  for  this  rcafon  it  is  not 
 pcrucrfeiy  propounded  by  Maifier  Pefkjns,  but  in  fuch  fort,  as 
 fome  of  Maiftcr  Bi/hops  part  hauc  propounded  it  vpon  fappofal  of 
 oura(Tertion;that/^//^M«»^'«(f»-^f  <«/(9«^.  But  as  he  propoundcth 
 it  himfelfe,  the  tcrmes  of  his  argument  being  declared,the  anfwer 
 will  beplaine,andhcfiiallbefoundaSophiftcron£iy,andnc  foud 
 difputcr.  Itisthcreforctobevndcrftood,  that  removing  or  Jepara^ 
 ting  of  things  one  from  the  other,is  either  real!  in  the  fubicd ,  or 
 3WMr<»//inthcvndcrflanding.  Reall  fcparation  of/4/>^and  charity 
 wc  wholy  denie/o  as  that  true  faith  can  no  where  bee  found,  buc 
 it  hath  <:^4r/>;' infallibly  conioyned  with  it.  Separation  mentall  m 
 vndcrftandingand  confideration,  is  cithct  negatiue  or  prtuattHe^ 
 Jslegatiue,  when  in  the  vnderf^anding  there  is  an  affirming  of  one, 
 and  deny  ing  of  anothcr,and  the  one  is  confidcred  as  to  be  without 
 the  other :  which  vnderiknding  in  things  that  cannot  be  really  5c 
 indeed  feparated  in  thefubic6^,isfalfe  vnderflanding ,  and  not  to 
 beadmitted,J'r/J4r^/w«/)r/«4//«*invndcrftandingis,whe  of  things 
 that  cannot  be  feparated  indced,yct  a  man  vndcrftandcth  the  one, 
 andomittcthtovndetftand  the  other.-  confidcrcth  the  one,  and 
 confidercth  not  the  other.  Thus  though  light  and  heatc  cannot 
 be  feparated  in  the  fire,  yet  a  man  may  confidcr  the  light,  and  not 
 confidcrthe  heate.thoughinthcreafonable  foule,  vnderfianding^ 
 reafon^memorff^xsA  wi//,2nd  in  the  fcnfitiue  part  the  faculties  of /^<r- 
 ingJheartn^,fmelltng,(frc.QMnQX  be  rcmoucd  or  fijpa rated  one  from 
 theotber,ycta  mamayc6ceiue,ormindonc  of thefe,without  ha- 
 wing confideration  of  the  ref^.Now  ifM.Bifiop  by  negatiue  fepara' 
 ;/5,do  rcmoue  hope  &  charity  fid  faithyCo  as  that  his  mcning  isjthat 
 if  faith  alone  do  iurtific,the  thogh  theic  be  neither  hope  nor  charity 
 
That  Faith  onely  doth  lujlifie.  4  g  ^ 
 
 yet  faith  will  ncuerthclcflc  iuftific,  [nsmator  propofirion  is  falfc. 
 For  though  it  be  truc,that  the  tatallcaufe  of  any  thing  being  in  afljhe 
 ejfe^m!4Jl  needs  folloWyyQiixQTniUc  total  cau(c  can  wc  noifcparatc 
 thofc  chings,togcthcr  with  which  it  hath  in  nature  his  cxirtcce  and 
 bcing,and  without  which  it  cannot  be  in  ai^for  the  producing  of 
 the  ctfc6t,  though  they  confcrre  nothing  thereto  ;becaufe  that  is 
 codcniethebcingofit,  andlhedcrtroyingof  thecaufc.  But  if  his 
 meaning  bcjthatif/^/r^^/fJwif  do  iuftifie,  then  though  wc  confider 
 not  hope  &  charitie  as  concurring  rhcrcwith,ycc  it  fclfe  doth  lufti- 
 fie,wegraunthis/w<iwrpropolitionror  true,  but  his  mtnor  is  not 
 true.  VVc  fiy,  ihzt  faith  conftderedtvtthout  hope  and  charity  (th.it  1?, 
 hope  and  charity  not  confidercd  with  it^  doth  t»Jiifie.  then  faith 
 JK,  a  man  may  he  tu(iified  wi  thorn  any  hffpc  of  heatien^  and  without  any 
 io»e  towards  God^or  efiimatton  of  hii  honour.  True  fay  J,  if  his  mea.- 
 n'lng  be, xhn  the  hope  of  heauen  ^  or  hue  of  God,  andeftimationofhis 
 honour  be  excepted  only  priuatiuelji.znd  oncly  not  confidercd  with 
 faith  as  caufesofiuftificHion,  But  ifhis  meaning  bee,  as  it  is,  that 
 a  man  then  is  iuflified  without  hauing  any  hope  of  heauen,  or  louc 
 towards  God,  or  cftimation  of  his  honour,  hec  pjaicth  the  pare- 
 onelyofabrablcr,  inferring  a  rcall  fcparation  of  thofe  things  in 
 thcrubic6>,  which  the  argument  fuppofethoncJy  rcfpcifliucly  fc- 
 paratcd  in  the  vndetftanding-Hcre  is  then  no  prefumpcion  in  the 
 Proteflants  iufitflcatifin.but  Ai.  Bifhop  is  much  to  be  condemned  of 
 frefumption,  that  hauing  left  his  head  at  Rome,  and  broken  his 
 brainesin  contending  againrt  the  lefuitcs,  he  would  notwithftan- 
 dingtakevponhimtobea  writer,  and  do  itfo  vaincly  and  idlcly 
 as  he  hath  done.  According  to  that  that  hath  bene  faid,  /W  Perktnt 
 anfwcrethjthat  though  fa>  th  be  ncuer  fubfifting  without  hope  and 
 loue  and  other  graces  of  God,  yet  in  regard  of  the  ac^of  iuftifica- 
 tion,tt  is  alone  without  them  all,  cucn  as  the  eye  in  regard  of  fub- 
 ftanccandbeingisncueralone,yetinrcfpcd  of  feeing  it  isaioner 
 for  it  is  the  eye  oncly  that  doth  kc.Here  u  (faith  A^.  Btf^jop)  a  Vfor- 
 thiepeece  ofPhihfophy,that  the  eye  alone  doth  fee.   Why  I  pray,whac 
 is  the  dchuhiM:irry  the  eye  ii  hut  the  in  flrument  offeetngSi'nh  hec, 
 thefoule  being  the  prtncipallcaufe  of  fight  ^04  it  u  of  all  other  aUions  of 
 Jife,fenfeandreafoH.But  did  not  your  fenfe  and  reafon  feruc  you  to 
 vnderftand  ihatiW.  /^fr/(;j«/ meant  accordingly, that  the  eye  alone 
 doth  fcc,thatis,thac  the  eye  alone  of  all  thenjcbcrs  &  parts,  is  the 
 
 inftrumcnt 
 
48  4  That  faith  onelie  doth  iujhfi(, 
 
 inftrumcntoffccingjandproportionablythatfaitnaloncofalthc 
 vertucs  and  graces  of  the  loulc,  is  the  inftrument  of  iuftificationf 
 As  the  foulc  then  fecrh  only  by  the  cie,  fo  the  foulc  fpiritually  rc- 
 cciucth  iuftification  by  faith  alone.If  his  head  had  flood  the  right 
 way,  he  might  very  cafily  hauc  conceiucd  that  3i,Perki*is  in  (^y- 
 ingxhuttheeie  rJofied&tbfeejdid  not  mcanc  to  exclude  the  foule 
 that  fccth  by  the  cic.but  only  all  other  parts  of  the  body  from  be- 
 ing confoftcd  with  the  cic  in  the  foules  impJoJmentand  feruice 
 for  that  vfe.  And  that  thatA/.Prri^iwjfaiththerin, is  dircdiy  to  the 
 purpofe,b€caufcthequcftion  isnot  hereof  the  wholecaufe  ofiu- 
 ftification,but  onely  of  the  inflrumcntal  caufe.Of  the  cfficicnt&: 
 final  caufe  ofiuftification  there  is  no  qucftio,  which  is,God  in  Ic- 
 fusChriftjforourralnationandtheglory  ofhisname.  Thcniatc* 
 rjall  caufe  we  fay  and  haue  proucd  to  be  the  merite  and  obedience 
 ofChrift.The  formal!  caufe  isGodsimputation,  apprehcded  and 
 rccciucdby  vs.Theinftrumcntofthisapprchcnfionwefayisfath 
 alone,  which  is  thevery  point  here  difpiftcd  of.  But  hcrche  will 
 returnethcfimilitudcvponvs  ;  the  ete  camot  fee  without  the  bead ^ 
 iecaufe  it  receiueth  iy?jliience  from  the  headbefere  it  can  fee  Be  i  t  fo : 
 no  more  can  faith  iuftifie  without  Chrift, Without  God_,whofc or- 
 dinance &  gift  it  is,of  whom  it  hath  it  force  and  power,  being  by 
 him  as  peculiarly  appointed  toiuftific^as  theeie  is  to  fee.  The  cic 
 is  a  natural  inftrum^t,rcceiuing  his  influence  fro  the  head  wherof 
 itis  naturally  a  member  andpart:butfaichisanin(frumentfuper- 
 natural;notanynaturaIlpartor  power  and  faculty  of  the  foule, 
 but  the  in  ft  indi  and  worke  of  God,.and  therefore  receiueth  all  the 
 force  and  in  fluence  that  it  haih/rom  the  fpirit  of  lefus  Chrift.Buc 
 hcmaketh  other  application  hcreof.So  cannot  faith  ttifi/f/emthout 
 charity  ybe  can fe  it  neceffarily  receiueth  ffirit  of  life  fro  it^  before  it  can 
 do  Any  thin^  acceptable  in  Godsfight.%0  then  charity  is  thehead,ind 
 faith  the  «>,and  we  muft  needs  take  it  fo^bccaufc  Af.  Bi/hop  hath 
 told  vs  that  it  is  fb.But  if  it  be  fo,then  itfliould  be  as  flrange  a  mat- 
 ter tofce  faith  without  charky^as  it  is  to  fee  an  cic  without  an  head; 
 as  ftrange  that  charity  being  extinguidied  and  gone,  there  fliould 
 remainc  a  faith  whereby  to  bcleeucjas  that  the  head  being  dead, 
 there  fliouId  rcmaine  an  eic  whereby  to  fee.  But  that  that  giueth 
 influence  and  life  to  an  other  thing,muft  needs  haue  a  priority  to 
 that  that  receiueth  iCiCharity  hath  no  priority  to  faith^but  charity 
 
 it 
 
That  faith  onely  dothmjlipe.  4S  J*  ^  Reeled  yr,. 
 
 it  fclfe  is  obtained  by  faith.For'/wi/6«/^r^if^r>»«/«^  to  bee  ioynee^)^tt'^f''t\tt 
 vmo  God  b  f,tith  is  fir  ft  giti:M,  b^  which  the  refl  ts  ohtaiKcd,'^  rvhich  prim.t  iUiur,cx 
 being  firjlgiften  vnrequefiedyafthi  reqtsejl  thereof  all  other  benefits  or  '^ZlT'""''^ 
 good  things  doe  enfue  aid  follow.  "^  Faith  is  the  roote  andfoundation  of  <■  P' ofp.de  voc. 
 good^rorkj-fromirhich  vr.leffe  thej  grorv^they  are  not  to  be  called good-^  {'umtdodli/' 
 eMtn  'that  root  ofrtghteoufnes  veherby  the  Lord  im^Hteth  rtghicoufnes  f"-"^"  "««  v*ut» 
 rrtthoHt  rvorkj.nhich  receimng  the devDorfhourefiicketh  in  i^fxroft»d'Z''y^^j'''Jll*^ 
 that  thence  the  branches  m.y  fprirg  which  bring  forth  the  fruits  ofccurfquwuur. 
 go  odw  or  1^  Filth  is  Uhe  kc^  whci'uwNc  arctohy  our  woiks,that  we  \'^i}ud*fitet. 
 may  hatch  them  vnto  God.  F<jith  \%^  the  mother  of. ^.goodwiU^  and -^'^'^^t^ ''"">'  !'!>• 
 tii(i  and  righteous  coMHerfatiotr,  OurfaithtnChnfi  is  ^  Chrifi  in  vs^'^ofJofi/Jeiru^i-a. 
 and '  that  heaaenly  Sun  is  etiher  impaired  or  increafedvnto  me,  faith  »"»'nm:f%in. 
 uimbrefe^accordmgtomjffatth.  In  a  woid,  S.^ufitn  tclj'ech  vSjthai  ,i^'fT;„';.r^*el 
 ^  faith  is  thefonle  ofour  fbtile.dc  what  isthat  to  fay, but  the  life  of  all  ^^'--^'-imcuadm 
 ourlifcf  Icisfaiththcnjaiidnot  charity^rhatgiueth  influence  to  ^\*'nafrV,lint.  '' 
 thcrcOjCuen  to  charity  it  felte;  as  faith  increafcth,  fo  other  graces  cOr;^M.;»7{A. 
 arc  incrcafedjas  faith  decrcafeth,roo;her  graces  dccreafc;  the  life  ^.^Zt'rad'x^n- 
 of  faith  is  our  lifcthefticngth  of  faith  is  our '  ftrcngth;  if  our  faith  ^'■f/«A'f'o  /»•<; 
 be  weakcjthcrc  is  nothing clfe  whcrby  we  can  be  lirong.  Theiforc  -v:  furfj»'t"r1mi* 
 M.BtPjnpQocih  much  awry  (yctnoothcrwife  then  hce  is  wont  tof.'"/"'f""'^»■'* 
 dojuiafligning  to  chanty  to  giue  thelpiritothfcandinflucncc  io  rahx lufinut 
 faithjwhcnasitisbyfaiihthatwce^recciuc  the  fpirjc  which  is  the  7^"*  £>eu<acct^r 
 author  ofalfpiritu^Uifc  andgracCj&  on  which  all  our  ftdtc  de^cn-  jrJtflrUw."* 
 dc th  towards  God.  {"^/^'"/^"^i- 
 
 tides  mduitjl 
 24   W.  Bishop.  j>ul{«rum:uorum: 
 
 The  fourth  reafon^  iffatth  alone  do  iufltfieythen  faith  alone  wilfAue,  '"'"^  ""^  "/'- 
 but  it  rvilnotfaue,cxgo.M.^c:k\nsffrfidenieih  thepropo(iiion,(jrfiiiihgrnfj,.de'vo{'. 
 That  it  may  iuftifie,and  yet  not  faucrbecaufe  more  is  required  to{'"^-",-^- ^"^^ 
 laluation  then  to  iuiTincation.'^«/c»  14  falfe-.for  put  the  cafe  that  an  o- n<fl* anions 
 innocem  babe  die  (hortly  after  hit  baptifme  wherin  he  was  *f'f^'f^'^:fl'^f*t!^"''l'„^pr,  « 
 he  not  be  fauedfor  want  of  any  thing}!  hope  you  willfajfjes.euenfo  any  chnfiut  m  cordt 
 man  that  is  iuflifiedytf  he  depart  in  thatfiate,  no  man  makes  doubt  of  ^/f^^^ff^'^'l^^^ 
 hid  fulu4t ion. the r fore  this  ftrfi  Pjtft  trot  verjfriuolous.  fi'hich  M  Per.  l- « •<-  » <  •  M^bi ' 
 perceiuingfiies  to  a  fecond,that  for  faith  alonewefljallalfo-befaued,  &  ^J*  wtS? 
 that  good  workj  P^al  not  be  regarded  at  the  day  of  our  tudgement.  Then  veicugtxur. 
 ntu^  thofe  words  of  the  h»ly  Ghofffooften  repeated  in  the  Script  urs , be  irJi^^'^.  y'^t 
 ra^ed  out  of  the  text. God  at  that  time  wil  r«:dcr  vnto  cncry  nun  ac-  """'  '"^^inuf 
 cordingtoMs  worlcs.i'wr  of  this  more  amply  in  thccjfteflionofmertis.ij^g'J^^^' 
 
 R.  Ab. 
 
'jf%6  Thatfaithonelydothiupife' 
 
 R.  Abbot. 
 
 iTirtuideptenit.  Yfrtutiian Yiohtly  C^h,* the faluatioJt efma^ i^  the  o>ie title  of  aU 
 Hoium bommm  (Ije  benefites ofGed.forgiHeKejfe of(twtes ^eing  put  inthcfirjl place.  Jf 
 '"""'"'^^'^"''"^''Iptlhatten  be  the  whoIc,ancl  iuftification  but  a  parc,thcn  more  isre- 
 
 ntim  prifltHonim  quifcd  to  faluation  then  to  iuIlification,becaufe  more  is  required 
 
 w/i."""^'^''  CO  the  whole  then  to  a  part.  Vnder  faluation  we  comprehend  both 
 iuftification  andfandtificationinthis  world,&Jifeand  blifTc  ctcr- 
 nail  in  the  world  to  come.The  firft  ^(51  of  our  faluation  is  our  iufti- 
 fication  *,  but  God  hauing  by  iuflification  reconciled  vs  vnto  him, 
 
 b  Col.i.ij*  goeth  forward  by  fandlification  bf^w^/^*  vs  meet  to  be  partaken  of 
 themberitafice  oftheSaifJts Mlight.To>i\i({i(icdtionhc\on^cth  only 
 faith5tofan6tification  all  other  vertucs  and  graces,  wherein  con- 
 fifleth  that '  ho  line jfe  with  sm  whichnoman  (hallfeethe  Lor^.Hiscx- 
 
 c  Heb.12.i4-  ccp  tion  as  touching  infants  dying  after  baptifme^is  very  idie.Thcy 
 are  not  onely  iuftifiedby  forgiucnelfc  of  iinneSjbut  alfo  fan<Sified 
 by  the  fpiritofgracc;  neither  is  there  any  man  iuftified  to  the  title 
 ofeternall  life,  but  the  fame  is  together  alfo  fanilified  to  the  pof- 
 fcffion  thercofjand  thcrfore  hath  more  to  faluation  then  oneiy  iu- 
 ftification.Butas  touching  the  very  point,  hisw/w^r  propofition 
 isfalfc.Wefayjthatwcarcfauedalfobyfaith  onely,  accordingto 
 
 AOrigiH  in  i^o.    tbat  that  bcforc  J  alledged  outof  Orr^^«,that  ^  for  faith  only  Chrifl 
 
 "nf^f-ff^"^'^'  faidtothewom4n,Th;f4ithh4th  fatted  thee.  Hathfaficd  thee,  faith 
 hCj  as  a  thing  already  done,  according  to  the  vfuallp?*rafe  of  the 
 Scripture  in  that  bchalf.For  fo  it  is  faid  oiZacchem^^This  dajfd' 
 
 ^^ix!ri.  ^'  f*^tio»  is  come  to  this  houfe.So  faith  the  A  poQIe,  ^  He  hath  fatted  vr^ 
 and  ealledvs  with  a  holy  calling\^  of  his  owne  mercy  he  hath  faued  vs. 
 The  reafon  whereof  is  5  bccaufe  in  iuftification,  as  I  haue  faid, 
 out  fahiation  is  begun,  and  in  that  wee  arc  iuftified  wee  are  faued, 
 Chnft  thcrin  being  giucn  vs,  and  in  him  (x^z  intereft  and  title  of 
 eternalllife  thenceforth  by  that  right  ondy  to  be  continued  and 
 performed  vnto  vs.  Being  then  iuftified  by  faith  aloncjWec  are  fa- 
 ued by  faith  a!one,the  gift  of  fanftification  to  bohnelfc  and  good 
 works  being  neccflarily  cofcquentjUor  as  by  vcrtue  wherof  we  are 
 to  be  faued,whom  the  Scripture  pronounceth  to  be  already  faued, 
 butasthcprocelfeof  Gods  worke,  for  accompliihmeot  of  that 
 faIuation,whereto  in  iuftification  we  arc  bcgotren,and  in  way  of 
 inheruacc  intitlcd  by  faith  alone.  We  arc  faued  by  faith  alone, faith 
 
 M.Perkf»s 
 
That  faith  cncfy  doth  iuftifie.  4  S  y 
 
 M.  Perl^ns,  becaufc  faith  alone  is  the  inftrument  whereby  vsx  ap- 
 prehend Chrift,  who  oncly  is  our  faluation.  Where  obfcruc^gcn- 
 dc  Reader,  what  Af.  Bipjopmzkcthofthit  fpcccb,  that  for  faith 
 4Ar^  rve  arefaued^  and  that  ^oodtvorkffhallnot  be  regarded  at  the  day 
 •^ur  iudgement.  Os  impudens.  Where  doth  M.  Perkjns  fay,  that 
 goodwork^  fljallnot  be  regardedat  the  day  of  our  iudgement?  Whatf  a 
 Do»5toi  of  diuinitieto  lie?  wilfully  to  iic  ?  What  is  this  but  mccrc 
 varlctric,  toabufchis  Reader,  not  bceingcarcfull  haply  tolookc 
 into  cj]/.  y^fr/^/w/bookc,  but  taking  it  vpon  his  word.  Butifthou 
 hauc  M.  Perkins  booke,  I  pray  thee  to  looke  to  the  obiei^ions  and 
 anfwers  fct  do  wne  in  the  end  of  this  qiieftion  of  Iuftification,which 
 M.  Bi{hop  hath  vnhoncftly  left  out ;  and  there  in  the  anfwer  to  the 
 fixe  Objciftion^thou  Oialtfind  thefe  words, /«  etjttittethe  lafliudge' 
 mejjt  is  toproceedby  xvorksjbecaufe  they  are  the  fittefi  meanes  to  make 
 triailofeuery  mani  caufsyandferueftl'^to  declare  whom  God  hath  /». 
 n-ffedmthtsltfc.  By  which  words  choumaicli  eftecmc  how  little 
 faith  cr  credite  is  to  bee  yecldcd  to  this  wretched  man,  who  doub- 
 tcth  not  hecre  with  manifeft  faifhoodc,  to  affirmc  that  Af.  PerkJ»f 
 faith,  thit  good  tforkes  fja/l  not  bee  regarded  at  the  date  of  our  ittdge- 
 meftt.  And  by  the  fame  words  the  folution  is  plaine  to  the  words 
 which  he  allcdgcth;  for  God  Hiall  render  to  the  (mh^nW^ according 
 to  their  w<?ri^,bccaurc  good  workcs  are  the  proper  markes  where-  '  '" 
 
 by  God  will  take  knowledge  of  them  that  arc  iuftified  aud  faucd 
 oncly  by  faith  in  Chrift.  For  whom  God  hath  iuftifiedand  faucd, 
 vpon  them  he  fetteh  the  fealc  and  marke  of  his  Spirit,  working  in 
 them  another  nature,  and  '  creattngtbeminChriji  tefusvntogood  -^^^^^^  ^^. 
 works,  whereby  he  will  thenceforth  know  them  to  belong  to  him, 
 and  thereby  at  that  day  will  put  difference  betwixt  them  and  other 
 men.  So  that  to  fpcak  offalftationin  that  fort  as  we  commonly  vn- 
 dcr ftand  it, for  the  finall  bliife  and  faluation  that  wc  cxpc(5l  in  hci • 
 ucn,  faith  alone  in  it  felfc  is  not  fnfficicnt  to  faluation,  becaufc 
 though  wcbceintcrertcdtoitonely  by  faith,  yet  ferae ivhatclfc  is 
 required  to  prepare  vs  and  fit  vs  to  bee  partakers  thereof.  And  to 
 fpcak  of  faluation  ingroflc,  faith  alone  excudethnotfjnv^ificati* 
 on  and  good  workcs,  but  includcth  them,  as  a  part  of  that  falua- 
 tion whereof  wc  are  made  partakers  by  faith  alone/p  that  rightly 
 are  wefaid  to  bee  faucd  by  faith  alone,  becaufc  nothing  vl(c  doth 
 giuc  vs  any  tide,  and  it  felfc  alone  doth  giuc  vnio  vs  all  other 
 
 things 
 
4SS  T hat fnithonely  doth  iujlffi* 
 
 things  that  arenccefldric  to  faluation. 
 
 '  25.  W.  Bishop. 
 
 5 ,  Keafon.  There  bee  mAny  ot  her  vertnes,  vnto  which  iu^ificatioH 
 aad  faiuaiwn  are  4fcri^ed  m  Gods  tford :  therefore  faith  alone  f^^icti^h 
 Kom%       '      Kot.The  Antecedent  t6frooHedfirji  offeareitufatd:]rU  that  is  with- 
 L«  .1?.  out  fcare,  cannot  he  iu(^ified.  We  arcfauedby  hope.  Vnleflc  you 
 
 i-iohj.  ^^  penanccjvou  {hall  all  in  like  fort  penfli.  VVe  are  tranflated  from 
 
 death  to  nfc,(r^4f  ?i/«f/?/j?^t^)becaufewelou£  the  brethren.  Agatne 
 vfB.^ptifne  :  Vnleflc  vou  bee  borne  againe  of  water  and  the  holy 
 Ghoft,  you  cannot  enter  into  the  kingclomc  of  heauen.  Lafi/jf  tvee 
 Ram.^.  mnYl-  hatte  a  refolutepnrpofe  to  amend  our  euili  lines  :  For  wc  are  bu- 
 
 ried together  with  Chrirt  by  baptifmc  into  death,  that  as  Chrift  is 
 rifenfrom  the  dead,  &c.  fo  wc  may  a!fo  walkc  innewneflcoflife. 
 To  alllhefeandmanyfuch  like  places  of  holy  Scripture^  itfle^fedM.. 
 Rom.S.  Perkinsfowrfi^e4»y^fr/«r^<?ro«(f:  You  arcfauedby  hope  :  towit^ 
 
 thatVmls meanmg is only^that ive htiue not  asyet Jahatto inpoff'ejfionf 
 htitmuH  tvaite patiently  for  it,  vutillthttimeofoitrfulldelittcrayice  j 
 this  u  all.  Now  whether  thatpatiem  ex^eUationy  which  is  not  hope,  hut 
 ijjheth  out  of  hope,  of €ter)iail faluation ,  or  hope  itfelfe  bee  any  caufe  of 
 falnation  Me  fAith  neither  yea  nor  nay  ^  &  leauesjopt  to  thinke  asitfee^ 
 meth  be/l  vntoyourfelfe.  S.  Paul  then  otffrwtKg  it  to  bee  a  caufe  offal- 
 nation  J  it  fs  beft  to  beleeue  him  :  and  fo  neither  to  exclude  hope  or  cha* 
 rifte,  or  any  oftheforefatd  vertuesfrom  the  worl>e  of  mjltf  cation ^  ha- 
 fiing  fogood  tfarr^tm  m  the  veord  ofGod^  fotihc  ggnf.rmattcn  ofit» 
 
 R.     Atjbot. 
 
 Tuftification before  Godisno  wherein  all  the  Scripture afcri- 
 tscdtoany other  vertuc fane  onehe  faith  :  thcprcrr.ilVof  fyluatjon 
 Is  fomctiraesadioincd  toother  vermes,  as  fruits  &  marks  of  them 
 whom  God  hath  faued,  bucneueras  csufcs  thercoi:,  asinth'  que- 
 ftion  ofmcriis  fhall  appeare.  We  msy  weil  rhinke  that  /I<f  Bipjop 
 was  hccre  fhrcwdly  put  to  his.fliifts,  that  in  all  the  Scripture  couia 
 find  no  plainer  proofcs  to  fcruc  his  curnc.  Af. Perkins  propounded 
 bur  one  place  for  them ;  hce  thought  himfelfc  to  lay  on  ioade,and 
 yet  cannot  ^ring  vs  any  thing  whereby  it  is  f^id  tliat  wee  are  uifti- 
 fied,  but  onclyfaith.Hisfiili  place  is  taken  out  of  an  Apocryphall 
 
 '  Scrip- 
 
Thdtfdhh  oneljdoth  iiipfr,  ^  J?  9 
 
 rrcrlpturc,ancl  y  et  fucli  as  it  is,it  fjith  notliin<?  lor  him.  Firft  his  tia- 
 flitionislalfe;  for  the  words  as  their  ownc  Arias  MontaKtti  uanC 
 Jatctli  them,  arctheic,  *  A  man  o  iuen  tomuch  anffer  CAWct  bee  tudt-^  ;*^,       !' 
 ^^i/;that  i«:, cannot  bcc  acquitted  of  doing  ainiflc,cannot  be  cleared  pa'^f^,;;rf>. 
 ofcommittini>otfcncf,  becoufc  as  iJ. /<?;»<?/ faitb,b/-/:'tfHrw/;^(7/'w<»;7K«'ufs><,-N^fl» 
 doth  notaccomM  the  rkhteoufr.effeofCod,  eucn  in  hkc  (urt  as  the^"'"''/;?"""'"' 
 fame  Kcdclialhcus  after  faith,  "^  hethat  frvearethvatKelyPiali  not  hs^T^m.'i-^o. 
 iufiifird: and  againc/^  vititiallerfhiillnot bseiuftifitd offmne.  For  fo  J l^f'^^-'l^' 
 is  the  Scripture  wont  continually  to  vfc  the  word  of  luflifjinrr  for 
 acq.Dtring,  clearing,  difcha'ginOj  holding  orpronoiinciiigguilt- 
 Idlc  and  innocent,  approuing,  allowing,  acknowledging  for  inn* 
 and  inch  likc.as  where  it  is  laid/jv^/i-^/«y?/y?tf;^<fir/«-/^i'^/c;rrr»»W;,''^'5r^^ 
 ^jh.ill Itafitfie the  fMfe ballancel^ he xvtlhtjg  toinftijie bimfelfe  ercSc-  u i.uk.io.zi»< 
 condlyrhereforcifthc  words  be  taken  as  he  tranflaterh  them,  he 
 th>u  ts  mthofftfeare  cannot  be/Hjltfed,  he  is  as  farre  ofifroin  iiis  j-  iir- 
 pofe.For  the  words  import  to  the  fame  cfFe(5^,that  he  that  i$  wuh- 
 outfcarcrhali  not  be  found  innocent,  he  flialinot  be  found  free ''^"^''•5' 
 from  great  fiiine,  bccaufc  the  want  of  fearc  makcth  a  man  bold  to 
 runncintoalllinne  :  but  avcric  fenflcfleman  isherhat  would  no 
 about herel)y  to  prone,  thata  man  is  iufiified  by  ftare.   A<^jitie 
 h<!  bringcth  the  words  of  Chtiit,  ^  f^nle(fe ye  repent  (doe  penance, 
 faith  he,  according  to  their  foolcrie  )^<f  yi^^Z^  a/l  likexvtfe  pert(Jj, 
 And  what  of  this  ?  Ergo  forfooth  a  man  muft  bee  lufiified  by 
 doing  of  penance.  Yea?  and  is  doing  of  penance  a  matter  of  in- 
 ftification  now  ?  But  Ambrofe  fayech,  that  the  ApoHlc  callctfi 
 \Ut.mUhebfe(Jed,  of  rvhem  God  hath  decreed,  that  vptthout  labour*, 
 or  ayij  obferuiitionihcy  are  iMfiifiedmth  God  one/v  by  faith. there  beirg  i  -^^^"U**  R*. 
 reejiitredofthem  no  labour  of t^e-rj  wee  but  onely  tobeleetse.  Why  &'tv'JJtq^ulue 
 doth  AIj(ier  B.fiwp  rcil  vs,  thar  we  arc  ludificd  by  deina  of  per-'*"','' ^"'^^^ 
 tMHce  i  OurSiUiour  fpake  nothing  there  in  their  behalic,  irnd H^^tfl.tL 
 vciieabfurdydce  thcyappHcihat  that  was  meant  ofinward  con-'" /"'.'"^'^  "*'''*' 
 Herllon  and  repentance  ,  to  outward  and  ccrcmoniall  obf<run-^7rrr^fl'-i 
 thn  of  doing  penance.    As  for  repentance,  it  fctteih  fborth  tUcl"  !<'*'''"^bt,i* 
 fubicacapab.cofiLirtificationbyfaith,  butisirlcHc  oucly  an  ac-«,?,tcVrJ,»/> 
 know'icdgmcnt  oflinnc,  no  hcaiing  of  out  wound.  The  fee -^  ■•""*' *"^ 
 lin^  of  pome  and  fickneflc,  caufcth  a  manrofctkcforrcmctMc,  ""' 
 but  If  is  noremedic  i:  fclfc.  Hunger  and  thirfl  makcrh  a  man  to  dc- 
 lJica;^.d  fcckc  tot  loode,  biuama:i  is  not  (cdbv  bejn-'huoniir. 
 
 "By 
 
ki  Joh.j.i4. 
 
 l^ug.inepifl.i 
 Joan.traci.i. 
 7<los  fcimus. 
 ^id  nosfii- 
 vtutf^ta  trafi- 
 uimtis  de  marte 
 aivitam.ynde 
 fc!r>i;{sf^ia  di- 
 ii^imus  fratrss, 
 tn  on  fura^t" 
 
 0>llfJt[JLlt  CM,  TZU 
 
 ojoh.j.j. 
 
 p  Btrnard-Efifl. 
 •jT.Videne  forte 
 ob  hoc  [alttdtor 
 tumdiceret,§lui 
 crcdtderf:  CT-  bap  ■ 
 U-^tfis  fiitrif, 
 piluus  erit  ,auti 
 (^  vigiLinterno 
 repetieriiy^ui 
 vera  biiptii^ti*f- 
 nonfueri>-,fed 
 tantum,  ^ui  vera.. 
 inrjiitt  ,non  crcdi- 
 dertt  conismna- 
 
 490  That  faith  onely  doth  ittflifr* 
 
 By  repentance  we  know  our  fclucs,wc  fecleour  fickneirc.wc  hun« 
 ger  and  thirll  after  grace,  but  the  hand  which  wc  ftrctch  foorth  to 
 receiueit,  isfaith  onely,  without  which  repcntanccis  nothing  but 
 darkneffcanddefpaire.  Asforvs,  wc  hold  it  a  very  mad  conclu- 
 fion  to  fay  Except  ye  repeat  j/e/hallpehlh,  ihctcfore  wc  arc  fuftificd 
 by  repentance:  We  rather  fee  by  rcpcntancCjthatwc  haue  nothing 
 in  our  felucs  whereby  to  be  iuftified,  and  therefore  learnc  to  relic 
 vvholy  vpon  Chrift,  that  we  may  be  iuftificd  by  fsjth  in  him.  The 
 next  place  that  hcailegcthisamoft  notable  falfification,  ff^e  are 
 tranjlctted,  faith  he,  from  death  to  Itfe,  becaufe  we  loue  thehethren\ 
 ^'hcreas  the  words o(S./ohttarc-  ^fVeknowthat  xve  are  tranflated 
 fromdeathtolife,  becatiferve lotte  the  brethren,  making  our  loue  of 
 the  brethren  a  fignc  whereby  we  know  thatwc  are  tranflated  fro 
 death  to  life,not  the  caufe  for  which  wc  are  tranflated  fro  death  to 
 life.  And  in  this  fort  doth  S.^ujiift  cxpoud  '\\\^fVeknow.  What  do  vfe 
 kpo^iThat  we  haue pajfed  from  death  to  Itfe,  fyherebj/dowef^owit  f 
 Becanfewe  hue  the  brethren.  Which  is  very  plaine'alfoby  compa- 
 ring the  tefcs  in  which  the  Apoftlecxprcfleth  the  one  &  the  other. 
 For  he  namcth  our  tranflating  from  death  to  life  in  th2"'preterper- 
 feCltcnfe,  as  a  thing  before  done,  but  our  loue  towards  the  bre- 
 thren in  the"prefcnttenfe,  as  a  thing  which  now  wc  do.  IVe^Koiv 
 that  we  haue  pajfed^  or  God  hath  tranflatedvs  from  death  to  life^  be* 
 caufe  we  lone  the  brethren.^wi  our  louingthe  brethren  now  cannot 
 be  the  caufc  of  that  that  God  hath  done  before.  It  is  therefore  a  to- 
 ken onely  whereby  wc  arc  to  know  what  God  hath  done.  And  ro 
 take  it  as  M.BiPjopsdoihy  is  the  dcdlrine  oiPelagius,  thai  the^race 
 vf  God  ft  giuenvntovs  according  to  our  merits^  as  before  is  Hiewcd. 
 The  next  place  is  o^Bapti/hte^  as  he  faith,  °  Except  a  man  be  borne 
 againe  of  water  and  ofthefpirit,  he  cannot  enter  tntot  he  ktngdome  of 
 God3^i  wc  can  hardly  yceld  that  this  place  is  precifely  to  be  vn- 
 derftoodofbaptifmcj  becaufc  it  is  not  true,  that  except  a  man  bee 
 baptized,  he  fhall  not  enter  into  the  kingdome  of  God,  but  it  is  in- 
 fallibly true  which  Chrift  faithjthat  except  a  man  be  borne  againc 
 of  water  and  of  the  holy  ghoft,hc  fliall  not  enter  into  the  kingdom 
 ofGod.Verie  wel  is  itob^rucdby  Bernard,  thatourSauiour  faith, 
 P  He  that  beleeueth  and  is  bapttz.ed,  ^aUbefatted\  but  doth  not  fay,  he 
 that  is  not  baptized,  but  onely ^  he  that  beleeueth  not  [ha/lbe  damned. 
 
 The  thiefe  was  not  baptized  vpon  the  croflc,  but  yet  Chrift  faith, 
 
 „  _.      ,        -  ^ji^^ 
 
That  fM  onelj  doth  tup  fie.  492 
 
 ^Thijclityp}altth^HBee\Yithmeinp.ir4dife.yaletJtinUn  the  Empc- 
 rour  Wijnot  baptized, and  yet  .4mbr0fe (awW i^ecnufe he defiredit ^  }Jimbrd*tbit. 
 he  receiuedit.S.yipfftin  ackiiowlcdgcth  as  touching  them  chat  arc  ^■'■'''"•"'•'■f'' 
 of  elder  ycarcs  and  do  bclccur,  ^tluc  i>aDti\nje  is  imt(tblj  fulfilled  m  T/^J'       '"^' 
 tbiTHArhen  not  any  contempt  ofreli^ion.butapoint  »frtece[lin  excln-  ''>^«2-'^'*-^/''' 
 dtf//j//;tfwj//^r/^c///AVnichdiI.pcnIationwccani»otcocciucv\'fiatrr/..i^r«««w- 
 warrant  hcc  badtogiiietocJdcr  ycaics  thatfliculd  notmakc  thc^'?'^''"'''-''-^^'-'''' 
 fame  good  to  infants  alfo^wiicn  the  faith  oFche  parents  by  which  ufmim7o//f. 
 thcv  arcimcrcrtcd  to  baptifmc.craueth  the  fame  for  thcm,&  only  "^'"'^'I'^^'f^ 
 by  prcucntion  inmnciblc  they  arc  depriucd ot  their  dcfirc,  it  being  «'« txeiuiit. 
 dccme  d  a  thi  n  g '  belonging  to  the  werctfttlnes  of  God,t  hat  grace  [hold '  ^  ^'I'^^"^'^}  ,j 
 -yeeld^thatthefaith  of  ethers  Piouldbe  anatlible  for  the  to  nhomjeArt  <i.i  DcfpicUt 
 '^et  do  notyeeldtobeleenethemfelaes.  But  hereby  ic  appearcth,  that  tSI^Sf'^'l!as 
 •thacfpccchofChiirt  is  not  fimply  to  bee  vndctftoodof  baptifmc,</"''2^f /"-(^'^w. 
 bccaufe  then  bagtifrac  fhould  bcc  limply  ncccffary  io(3luauon^l''J'J^^"^'£^„,^ 
 both  in  old  and  yong.  Ycc  admitting  ictobcmcantof  baptifme, 
 wel'ayhisaigumcntisvery  vaine;andtofjy,  baptifme  is  neceffaru 
 to  fnln4tioii^therefere  we  are  not  taflificd  byf^ith  alone ^{s  ail  one  as  if 
 hciliouldfayjtisncceirary  to  faluation  to  bcciuftificdby  faith 
 alonejiherfore  we  arc  not  iuftificd  by  faith  alone.  For  baptiimc,  as 
 ]  faid  h^^oxc, ii,^  ihe  [eale  of  the  righteoptfnc(Je  of  faith  ^  wherein  God  uRom.4.iT, 
 fcttcth  before  vSjandhy  which  he  giueth  and  ieaJcth  and  alTiircth 
 vnto  vs  the  wafiiing away  ofoiirlii)s,3nd the  accepting  of  vs  for 
 iuft  and  righteous  by  the  merit  andlilouchhcddingof  IcTus  Chrift 
 oiKlvby  faith  in  him.Icis  not  then  * //->tf  b'oj/?;/^^  away  of  the  filth  of*  i.Pet.j:»i. 
 ;  theflepf^  that  i$,tlic  outward  ceremony,  for  which  baptifme  is  nc- 
 f  celTjrytofaluation,  buuhe  fpirituall  grace,  wiiich  is  iuflificatioii 
 by  faith  alone. Thi.i  GodofFcreth  in  bapcirme,and  wee  by  faith  rc- 
 cciuc  the  fame,  but  wee  flulldoaniifle  to  put  baptifme  it  fclfciii 
 place  of  that  that  is  olffcd  thereby.  Wee  catethc  meatcout  ofthc 
 difiies  and  velfels  wherein  it  isfet  before  vs,  butit  ij  abfurd  there- 
 upon to  fay,th3c^A/c  are  fed  by  the  diflicsa!fo,and  not  oncly  by  the 
 meatc.  It  is  Chriflonely  whointhcword  and  Sacraments  isfet 
 forth  vnto  vs  to  be  our  rjghteou^ncflc, and  by  faith  onc!y,wc  thcr- 
 inrecciucliinitobcourrighce©ufncfl"candcucrlaftinglifc;butab- 
 furditisheercupon  co  fayjthat  the  Sacraments  thcfe'uesare  tilings 
 I.  wherein  ourrighteoufnellc  doth  confiliNow  therefore  except  a 
 . '  man  in  baptifme  be  borne  ag3inc,becommin5  a  member  of  Chrift 
 
 li  and 
 
'491  That  faith  onety  doth  mjlifiel 
 
 and  the  cHlIcJofGod  through  forgiucncfle  ofllnncsoncly  by  faith 
 
 in  him,by  vertuc  thercofrcceiuingrhc  rpiritofadoption,&being 
 
 thereby  qtiickned  tone  wnclle  of  life  to  walke  therein,  hee  cannoc 
 
 as  Chrifl:  faich  enter  into  tVc  kingdomcof  God.  And  hereby  ft  ap- 
 
 pearcth.  that  hi:;  Other  place  as  touching  walking  in  newncffe  of 
 
 life  is  impertinently  sl!edged|thc  words  importing  no  morc.then 
 
 what  we  teach,that  nervnejje  eflife  is  al  wales  and  ncceflarily  a  con- 
 
 fcqti^nrfruite  ofiuftification ,  though  neucr  any  precedent  caufc 
 
 thcrcof.B'Jt  the  placeofgreateft  moment  for  thtirpart,  vvasthat 
 
 that  J^.  Fefkins^xo^out\Ac6^ox\\\%oh\Q6\\6.H^e arefauedbyhopti 
 
 Al  io\\QK\t\o  {W\s ^\2cc  M.Bi^op(z\th^\\\:xz  M  Perki»s(i'\t\\reither 
 
 jea  nor  n^j  jbut  Uahcs  the  reader  tothink^  oi  itfeem?th  befl  vnto  him- 
 
 felfs ^whether  hope  be  any  caufe  offtluat to ^:ind  yet  M.  Perkins  words 
 
 yTit.}.-'.         ^ic^Wxncly  t\\tizy}Ve  are  not  fauedhy  hope  becanfeit  isany  caufe  df 
 
 i^ugAtfec.  /^/«;irrw«.The  meaning  cfS.Panlzs  he  declareihis  tW\s>^e  are 
 
 0.2.  Prirmt ias  rpc  faued by  hope;  that  IS ^wcn^uc  curlaluationin  nope,  butnotyct  m 
 
 7e'!l!'^firD*eiri^^'  ^^^  ^"'^^^ '' '"  ^ xpecftationjbnt  not  yet  in  poflcflion.  In  which 
 
 »>/:?  faaifmur.  fort  he  faith  in  another  ^Xicc^ihztybeingiufiifiedbytheffraceofGod- 
 
 ficuffLlufiaf'  ^'^  ^^^  ^^^^  ^^''■^^  ^  t'>»^hiMg  hope  ofetermllUfe}Nt  h^iue  not  yet . 
 
 innouati,iia&fi-  thefruition  of  eternal  lifc,butyct  in  hope  we  arc  inheritors  therof. 
 
 t^qZmndL  And  hence  did  i'.^»/?/«  take  the  ground  of  that  exception  which 
 
 (k[iti.i(U6nsndum  many  times  he  vfeth  by  diftiniflionof  that  that  we  are#»  hope^  and 
 
 J;«lrS>Ji?  that  that  we  arc  indeedot  in  ytf^//^^/>^,Whereofhcefpeakethdi-' 
 
 Leifedfiiijfecuii'  fcdiy  to  dcclarc  the  mcanihg  of  thcfe  words  of  the  Apoftle,  ^  fVc 
 
 mettuti°f^''  ^^^^  ""^  thgfirfl  fruits  ofihefpirit,  whence  we  are  (reipja)  indeetithe 
 
 iam,ct  um  in  re  fonnes  oj  God,bmforthe  refi,as  {fpe)  in  hope  wee  arefaued^  at  m  hope 
 
 Sr^^'rlS'*  "'^'''''^'''^'^'^^^^jT^'^''^'*'^^  alfo  the  fonnes  of  God:  but  be  caufe  (retpfa) 
 
 renoiia:us.         indeed  Wff  are  not  yet  ftued  therefore  we  are  not  yet  fully  renewed :  wee 
 
 fnfitemrtnn,  are  not  yet  the  fonnes  of  Godjfut  the  children  of  this  world.  Agiine  he 
 
 j«6  Huncproficte-  f^jj  [^^a  ^  ^^^  wholly  i»  h  Operand  partly  alfo  in  aU  or  indeed  is  renewed 
 
 0  am  u  tur '" ^^y^^yy^^^//^^^^^^^^^/^^  Qf  jj^^Q^jurch  bcing  without  f^ot  9r  wrm- 
 
 c  Be  hapt.  cent,    f^g.^  {,  j'henpjallthat  be  performed  indeed, to  which  now  by  profiting  we 
 
 Jllniummrt  walkeinhope.  Jhni  of  Gods  raifwgvt  vp  together  with  Chrtft^  and 
 
 feu  i-n  fpe.         fettiHg  vs  toir ether  wi  th  him  in  heauentj placet y '  He  hath  noty^t  done 
 
 fumufl.dhlc  filij  it  really  JjHt  m  hope.  ^  Really  we  are  fet  the  children  of  wrath,  faith  he, 
 
 trx/tenon  fumia  i^^f  ^^  y^^gj^g^yg  ftgf  p,  i  f^g/oyce  that  in  body  thou  art  redeemed,  not 
 
 IcdeiiptuMccr^o'yet indeed. or inrealeffe^^but  inhopeweareoutofdoubt.By  al  which 
 
 r*/.<i«wJ»w«;jjj5p|^^j,    fj^j,^j|jg^pQftIgjj5,„jej  uoj.  ^Qp^  asacsufc  of  thefaU 
 
That  faith  onely  dothmjlipe,  4p  ^ 
 
 Uationthatwchopcforjbutonlytofignific  thcnothauingasyct 
 
 really  of  thcthingwhercofthc  hope  wc  hauc  embraced.    Audit 
 
 hath  no  fcnfc,  th  Jt  hope  flioul  J  be  made  a  caufc  of  the  thing  ho-  .  * 
 
 pcdfor,  bccaufc  the  very  name  of  hope  importcih  fome  former 
 
 ground  or  caufcfrom  whence  wc  concciuc  our  hopc,&by  vertuc 
 
 whcrcofwe  cxpci^  that  which  wc  hope  for,  and  djc  not  therefore 
 
 hope  to  obtaincit,bccaufcwchopc.Thus(JW.^//%«'/>  hath  neither 
 
 S.P*uli\ox3,ny  other  tcftimony  of  Scripture,  whereby  to  giuc 
 
 warrantjthateither  hope  or  any  other  vertue,hath  any  part  in  the 
 
 V'orkcofiuftificationjbutonlyfath.  As  touching  the  nature  of 
 
 hope  *  before  hath  becncfpokcn,and  it  hath  beenefliewed,thatasa£*rf/.j.y;flr.ja 
 
 the  Scripture  vnderftandcth  it^it  is  nothing  elfc  but  a  patient  and 
 
 conftantexpedationofthat  which  wc  by  faith  inthepromifcof 
 
 God  docaluircdl/bclecuc  (hall  come  vnto  v8, 
 
 •  a^.    W.  Bishop. 
 
 T'o  thefe  MMthorttiei  &reAfons,take*t  out  of  the  holy^cri^turejet  vs 
 ieine  here  fome  tejiimomes  out  oftheanctent  Church  referuing  the  reft 
 vnto  th4t place,rvher'ei»  M.2(\ct  Perkins  ctteth  fome  for  him,the  m0(f 
 ancient  andmefivaU^nt  Martyr  Saint  Ignatius,  o^  oMr  iujitficatiou 
 m-iteththus  .'The  beginning  of  life  isfaith.b'it  the  end  oFit  is  cha-  Epijf.a?biUf.  \ 
 lie,  but  both  vniied  an  d  ioined  together,do  make  the  man  of  God 
 pcrfed. 
 
 Clement  Patri.:r^h  of  Alexandria  faith:  Faith  gocth  before,but  W.j.  j/  ow. 
 feare  doth  build,  and  charity  bringcth  to  pcrfedion. 
 
 Saint  lohn  Chrifoflome  Patriarch  of  Cenfiantino^le,  hath  the fe  Hfm.jo.iHMa 
 >»'or^^Lcaft  the  faithful  ftioldtrufltharby  faith  alone  they  might 
 he  faucd  he  difputeth  of  the  puniflimtnt  of  euill  mcn,and  fo  doth 
 he  both  exhort  the  Infidels  to  faith  and  the  faifhu!!  to  Luc  well. 
 
 S.\uoui{inccriethoi4taiitfveretoo(trProtefi4ftts,(frfatth,Hc3TCri    tj        * 
 o  tooliih  ncretilc,and  enemy  to  the  true  faith.Cjood  works,  which 
 (that  they  may  be  done,are  by  grace  preparcd,and  not  of  the  me- 
 rits of  free  will)  we  condemne  notrbecaufc  by  them,  or  fuch  like, 
 men  ofGod  hauc  been  iuflificd,  are  iuftificd  and  fliall  be  iudified. 
 -^w<^,NowIetv$feethatvvhichistobcn-iakcnoutof  the  hearts  of  D,;fi.c5.^. 
 thcfaithfull  :  Leaft  l;jf  eniUfecHrtty  they  lofethetrftlnatiou,  if  they  *•'^M• 
 fhallihinkc  faith  alone  to  be  fufficicnt  to  obtaine  it, 
 
 i^ow  the  do^rittt  which  M,  Perkins  teacketh  i^cleanecontrarie. 
 '      '  ~    '  / 1  1  F»r 
 
'^p  4  That  faith  onely  doth  hipfe. 
 
 For  (ftith he)  Pi  CmncT  is  iuftificd  by  faith  alone,  that  is,  nothing 
 that  man candee  hy  nature  or grace.concuneth  thereto  as  Any  kind  of 
 *  ' canfe bftt faith alone.Farther  he faieth^  that  faith  itfclfe  is  no  prin- 
 
 cipal!, but  rather  an  inftrumcntallcaufCj  whereby  vve  apprehend 
 and  apply  Chrift&hisrighteoufneirc  for  our  iiiftification. ^90/^^^ 
 trtfine  n>e  haue, that  faith  Jo  much  by  them  magniftedc^  called  the  on* 
 ly  and  whole  cattfe  of  our  tufltfieation^is  w  the  end  become  no  true  eaufe 
 at  ally  but  a  bare  condition,  vohithout  which  rve  cannot  be  iujitfted.  If  it 
 Conditio fttu^u.i  be  aninsirumentall  caufe,  let  him  then  declare  what  u  the  prtnapalt 
 *""■  caufe,  whofe  injirument  faith  is  ?  andchufe  whether  he  had  letther  to 
 
 haue  charity  y  orthefou/e  of  man  without  any  helpe  of  grace. 
 
 R.Abbot. 
 
 Ofhis  fiue  proofs  there  is  butonly  one  that  maketh  any  men- 
 tion of  luftification  by  works.The  two  fir  ft  we're  (urel  v  put  in  but 
 only  to  fil  vp  a  roomc;  for  there  is  not  fo  much  as  any  flicw  ofany 
 rhingag?,inftvs.Foralthoughwedcfend,ihatamanisiu(lificd  by 
 faith  oniy,yct  do  we  not  make  faith  onely  thefuU  perfcdioji  of  a 
 iudified  man.  In  fhenaturali  body  the  heart  onely  is  the  fcatc  and 
 fountaine  oflifc^nd  yet  a  man  confiftcth  not  only  ofa  hearty  nor 
 isapcrfedmanby  hauinga  heart,  but  many  other  members  and 
 partsarcrcqiiired,romcforrubftancc,fomeforornamentjWhich 
 make  vp  the  perfcdion  ofa  man^whcreofifany  be  wanting,  itis 
 a  Ji^Aeciuk.   an imperfcdlion, fo  that ^ifbut oneey-browbe(hauen,  o.sS.Aujiine 
 Dtiltb.ii.ca.2i.  f;iith,  though  ina  maner  nothing  be  taken  from  the  body,  yet  itcaufeth 
 ^pemZmJIkm  a  great  blewtjhvntoit,  Eucn  foisit  in  the  iuftified  manjfaith  onely 
 propetnodum  mini  j^  ^j^^  feat  and  fountainc  offpiritual  life,  becaufe  as  the  quickning 
 mdumcUnlL  faculty  &power  of  the  lining  foule  dwellcth  m  the  heart/o  Chrill 
 tHr^uUhrtttdm?  ^j^q  ,5  Qurjife  dwellcth  in  our  faith,or  m  our  hearts  by  faith  j  but 
 yet  we  confift  not  fpirituallyoffaithonely,but  many  other  vcr- 
 tucsandgracesare  required  to  make  vp  the  perfed^ion  ofa  Chri- 
 ftian  man,  to  which  as  to  the  other  members  from  the  heart,  fo 
 1,1  mt  T-piUd  from  faithlifcis  impyrtedand  communicated,  thatin  them  wee 
 E/.l*1"or-whith  may  bcaliuetoGod.Thusthen  IgnatiusisiMh  notpurpofcJyofiu- 
 uitSKiftcr  ftification,  but  byoccafion  of  commending  faith  and  lone,  thae 
 i>'eihrmine,mif,  h  faith  is  the  beginning  ofltfe^  O'c.  Which  maketh  for  vs  altogether 
 Iti^c'r^ft^  againfthim.Foriffailhbcthebfginningoflifc^thenby  faith  we 
 
That  faith  onely  doth  iuppe.  495^ 
 
 firftllue.  Byfaiththcrforcwearciuftifiedjfortobc  iu(llficd,as^. 
 Bt^o^  coiitcired  in  the  former  fc6tion,is  to  be  trarjlAtedfromd^ttth. 
 No  w  as  naturall  birth  drawcth  not  only  ^uilr  but  alio  corruption, 
 as  hath  bene  before  flicwcd,fofaitJi  wherein  is  our  new  birth,  gi- 
 ucihnotonely  forgiueneflcoffinncstoiudification,  btitalfo(an- 
 (^ification  toholincflcandncwncfreofJifc,  the  Jumme  whereof  is 
 ch^rttie^htcdLuiccharitieis  the  epit0me  and  bricfc  of  the  whole  law; 
 and  herein  further  is  accomplished  our  perfection  towards  God; 
 fo  as  i[\i\  fatih  and  lone  vnitedand  iojnei  tagether^  do  mak^perfe^ 
 the  ma^  ofGod.Jhc  place  of  Clev.ens  Al^xandrinus  is  the  fanie^and    ' 
 ncedeth  no  further  anfvvcr.   With  C^rj.V/owr  wee  fay,  that  faith 
 alone  fufficcth  not  abfolutcly ,  though  faith  alone  fuflicc  to  iuHifi- 
 caiion.  Charitieand  good  workes  are  ncccllaric  to  the  perfection 
 ofaiuthficdman,buthci$notby  themmadeaihrtifiedman.Ther-  if^Ypfd^T' 
 fore  the  fame  Chryfo(iome(^\i\\o^ Abraham,  '^Jhat  a  man  th.it  ts  uaneumm-to. 
 mthout  voorkesPyouidhe  jauedhyfatth^itPjould  be  no Jlrange matter,  ^^^j^^^T^'^ff'} 
 but  that  he  that  hath  made  h/mfe/fe  renoxvmedby  his goodworkj  (hould  rtc  inioUn'tx\(ii 
 yet  not  be  tuft tfied  thereby  but  byfaith^  this  ts  nonderfHll,  arddothj^'^lJ't^^^f^^.^ 
 greatly  fet  fartb  the potver  of fatth,  S.AHflm^m  the  place  by  him  al-  cuu,»feccrtt,Ko>i 
 Icgcd,  ifit  were i'.^'^«/?i«,auouchcth  good  workcs  to  iullific  them  '/e!l$umjm' 
 that  arc  iullified^thaciSjto  approuethemiuft;  butcondemncth  the  u fcUicet  admi- 
 auouchingofany  worke*  vviiercbv  to  obraine  iurtification,  and  Z'"!'"^ fi ''".'^ 
 purpofclvin  that  place  d  fputcth  againft  it.  '^  By  workes riv  fleP} (haHtmtammarttit- 
 h  tHJltfied  tn  the  fight  of  God,  becaufe  the  right  eonfm^e  of  Cod  by  his  ^  .^.„/t//y- 
 prettenting  mercy  ^  through  the  faith  of /efus  Chnft ,  ts  appare^tvpon  f~oj_nojLh'Ki.Ex 
 all  that  do  beleeue.  7  herefore  the  ApofiU faith,  nr  are  ttinifitdfreelyfj^^';;^;'^;'^- 
 by  the  gr^ice  of  God.  Put  not  thifte  owne  worlds  before  tt,  ftor  glorie  art  mxmtUa 
 thereof,  becaufe  byworkesnofitfh  ^jail  be  iufiifted before  hm.  if"noJ"^'^j;f ';;,^,1 
 vvorke$gobetoreiu{^fication.tlienyI/^./Z'tf/?/caulc,astooweake,  orMx p.r j'd.'M 
 muft  go  to  the  wals,  becaufe  then  wc  cannot  be  faid  to  be  iuftificd  ^'^\^J',f,ff'^u> 
 by  workcs ;  for  being  iulhfied  hefore,we  cannot  be  (ayd  properly  crtJ^dnun  idei 
 to  be  iu(hficd  by  workes  that  follow  after,aiid  if  neither  by  works  i^un",iujiifi:.ui 
 before  norahcrj  then  not  at  all.  Jt  folio  weth  therefore,  that  when  gr-'uptrgtwH 
 S  Aufitne  faith  in  that  place,  thitmen  of  God  are  ihBified  by  good  ^'J^^f^'^l^f^fl^, 
 workes^  nc  mult  needs  mcane  as  Thomas  Aauma.',  fairh  S.i'<mes  fr-fn  cxafde 
 
 die  J  r  fi      ■  rt  I  r  r  ci  }  f!>jrt.trt  niujex 
 
 oWy^fidntum  admamjejtattonem mitftfa,(>y  iv.,y  ofmanfeittng ay-a  cpenbtn  »<■».<*<. 
 
 dec/ariniT  that  a  man  istufttfiedSoi^  that  contraric  to  Af.BtpJops  af-  « n.yoi.^iqum. 
 
 Icrtion,  th(j  arc  only  Ijgnes  and  token  v  ot  a  luihned  man,  nor  any  ud^. 
 
 I  i  5  caufcs 
 
4  9  6  That  faith  onely  doth  tttpfs. 
 
 caufesofiuftification.  Thcrcfoie^.  Auji'm  faith againc anon  after, 
 ^  hsiifcatioti  h.itk  baegiuen^  is gwen.and fhall he gtuen  to  them  that 
 ^y^^l^oi^f^-  Ifeleeuefy  the  faith  of  feftis  CbnjK  Now  rhat  which  he  faith  in  the 
 d^mufitchnfu  worc'scited by  MBtfjop ^hc faithitnot  as tothe Protcftant.but to 
 Wa£;iir  the  Pcbgiun  heretike  ihe  brother  of  the  Pdpift,for  affirming  good 
 wotlces  of  mans  free  mil  before  the  iuftifying  graceof  God,  for 
 which  the  iuftifying  grace  of  God  is  bcftowed  vpo  him.  Whicho- 
 pini6i'^»#^«h3irmgc6%ecl.bTingcthinthehe!ttikeobicd-ing 
 s;  miErgainrtd-  ihus.^Thtft  ivilt  fty^Do/i  thott  thencondenethegoodrvorkjoffreemll] 
 *' '''"''»"'"  "f^,^  in  I  h  It  thou  (atefi  float  nz^^f^of^ff^effc  ^  f^ot  due  by  vporkes  ?  Iffo.  whj 
 na.fj.-fttdkisiu  thendoihthe  Aj^ojtle command  vs  toaifomd  tngoodworkjf  Jo  which 
 fUi^mrxopcnhKi  j^^  anlwcrcth  :  ''  Be  arkenihoHfoQlt\h  heretike  akcL  enemy  of  the  true 
 Zludlh^rextu  faith.  We  condem^-e  not  the  good  mrkj  of  free  xvill^nhich  that  they  may 
 Sufrtlufo-  ^^  ^''"^■>  '^^^  prepared  by  the  prettenii'^g  of  grace  v^on  no  merit  e  of  free 
 'fera  hkri  ar'lnirij  will^and  the  fame  pYeucntiKg  grace  cattflng^dtretUf.g  (^  tjfeBing  that 
 h»a  qux  vr/ia»(  they  do  aboH-ad  in  free  wtlLbecanfe  by  (Hch.men  of  God  hane  bin  are. & 
 graH.t  n.mentuntfhalbce  tufttfedin  Chnji.  But  hydiutne  authority  wee  C9>id(mne  the 
 ml]^ft'^tXt-  ^'^^^^  of  free  m!i  nyhich  are  put  before  grace, and  are  extolled  for  vs  by 
 cknre.gnLnTate  thefc  OS  It  tvcre  merit s  to  bemfiifedin  Chrifi.Whcve  vcrie  plainly  by 
 ti!o,di^*in fiber 0 ^^^  "^mc  of the  workes offreemfl,  heeexcludeih  all  workcs  before 
 etbitno  non  lint-  fhc  gracc  of  iuftificatJon,  from  being  any  caufcs  t  hereof,  &  only  ia 
 S/d"/c|-  nien  of  God,  who  are  firrt  iuftiftcd  thnt  they  may  be  men  of  God, 
 /f«ti/7<«r,  m//.v?-afHrmeih  a  iuftification  by  works  in  that  fcnfc  as 5.  /<iwf  j-fpeakcth 
 Talunturifcbri.  thcrcof,  which,  35 1  haucfaid,  is  nothing  cKcbuta  declaration  and 
 Jl9.D.m>i<tmtis  ccfhmonie  of  their  becing  formerly  iuftjficd  by  the  fauhcflcfus 
 T^^lPuLi Chiil}.  In  what  fcnfe he fpeaketh offreemll.h  hath  beenc (hewed 
 eriiT^tj^cxTpa.  before  in  the  qutlVtonofihat  matter,  and  that  hcc  acknowledgcth 
 &lxh&tll"u'n,^°'  f^'<^  K-ifho  righreoufnei]r,but  onely  that  that  wee  doc,whit  h  is 
 "''aT '"  ^''l^'  made  free  by  the  grace  of  God.  To  the  iaft  place  of  5.  Au^tne  we 
 X!n^v^!*'^^°"  wiHinghe  fub^cribe,  condemning  them  •  xvhothinkethat  onely  faith 
 i  DtfU&cfer  isfafficientto  obtawefa/ei.uton,  and  do  neglefl  toltuenell^  andbyooed 
 (fJJfm)<,btLn.'vorkssto^epe  thervay  ofGod\  which  \a[\  words  fcruing  plaineiy  to 
 jjiTH  fugjcoe  /o'iopen  S.Aufiins  meaninq,y1/.^//Z)i7tvery  honcitly  hath  left  out.  We 
 b.ni.Tuttm  v/w.  teacnno  luch  tajthasi,  /^"/^'mtncre  Ipcakethof.  Weteach  onely 
 '^,f^J''""'^'l''  fiich  a  faith  as  iuftifierh  it  f^dfca/one  hut  isncucrfotind  alone  in  the 
 r^/t'n:g!exe,Lt.  luftifird  man,  ncucf  but  accompanied  with  holincfTc  and  care  of 
 godl  yjife.  and  ihercfoiccondcmnerhofcasfpirits  of  Satan, which 
 ccachafaithfi.fficicnt  roobtainefaluation  without  aay  regard  of 
 
 lioing 
 
Tijat faith  onely  doth  mjlifif.  497 
 
 limng  Well.  The  fiimme  ofour  dodlrinc  S.  ^///^/'^himrcirc^cucih 
 ciowncin  the  very  fame  Chapcer,  that  j^oodworkcs* /o//(7^p  4 »d^ 
 betng  iufiijied.bHt  are  not  precedent  to  iuftificaticn.  N(J  w  therforc  in  ^^y^^^^',  ^'*^""' 
 
 UcA'.um  :  noH 
 
 allthcfcfpecclicsthcreishithcrtonothingtocroirctliat  which  Af.prMd.,nt  luftfi- 
 Prr^^w/hith  affirmed,  thatnoching  that  man  can  doc  either  by  na-*'" 
 cure  or  grace  concnrreth  to  the  a(5l  of  iuftificaticn  as  any  caufcbut 
 fdirh  alone.Of  works  ofnaturcthereis  Jeff-  queftio^but  ofwoiks 
 of  gracc,ofvvorkcs  ofbclecucrs  the  Apoftle  fpecially  detcrmincth 
 the  queftion,that  we  are  not  iuftified  thereby,  ai  fhall  appcarc.  AI, 
 PeYki«siux{\\CT^i\i\\X.\\Hfiitthhbhttheinftr(4n;entallcaufeofiHjitfi~ 
 CAtton,^%  whereby  vve  apprehend  Chrift  to  be  cur  ri^hieoufnejp, und 
 ncucf  doth  any  of  vs  make  faith  the  enely  andivhole  caufe  ofjufitfica  • 
 f/cffjn  any  other  fenfc.  VVcmakenottheveriea6ioftdithany  part 
 ofour  nghteoufnefle,  but  only  the  merit  and  obedience  of  Chtift, 
 apprehended  and  rcceiued  by  fai  th.   Bui  by  this  meancs  A^  Bifhop 
 faith,that  faith  is  become  m  true  caufe  at  all,but  a  bare  conditio  mth' 
 oHt  which  rve  cannot  be  iuflified.  Butlhat  isbut  his  fliallow  and  idle 
 conccipt;  forthencceflarieinftrumentjcfpcciallythciiuc.'yinftru- 
 rnentjisamongft  the  n  fiber  of  true  caufcs,  not  being  canfafme  qux 
 tjoM,  ataufe  without  vchich  the  thing  is  not  done  ^  buc  a  csufe  whereby 
 it  is  done.  Caufafme  ejua  not  is  termed  caufaftolidi  &  otiofa^nfoo- 
 Ufh  cfr  idle  f  4«/^,becaufe  it  is  only  prcfcnt  in  the  adlion,  &  doth  no- 
 thmgtherein.  It  is  not  (b  with  faith,  butastheeicisanacfriurin- 
 ftrumcnt  for  feeing,  andthccarfor  liearing,  &c.  fois  faith  alfb  for 
 iuftifying;and  M.  Bifhops  head  was  fcant  wife,to  make  a  principal 
 jnftrumcntafoolifhand  idle  caufe,  Butheeasketh  then,  vehofein- 
 firument  faith  Aj.'and  makcth  his  dini(ion,th3t  cither  i:  muft  be  cha- 
 rity^ or  the  foii/e  of  man  without  any  he/p  $f  grace.  We  anfwet  him, 
 that  it  is  the  inftrument  of  the  foulc  wrought  therein  by  grace.bce- 
 ino  1  rfeir^//r  o/"(7o^,  and  " z/?^ /?r/?^//>,  as  before  we  hauc  heard  out 
 oxAuflin,vohereby  we obtatnc  thirrefl, ind  therefore  whereby  we ob-  m^^t^MprtieJi. 
 tainc  charity  alio,  fo  that  his  diuifion  gocth  lame,  and  neither  is M'^'^'f •7- 
 faith  the  inftrument  of  charitie,nor  yet  of  the  foule  without  grace , 
 but  of  the  foulc  therein  &  thereby  endued  with  the  grace  of  God. 
 
 W.  Bishop. 
 
 But  to  cohte  tohti  reafons.  Thefir/i  is  taken  out  ofthefe  \*9rds :  As 
 Mofes  lifcvpthcfcrpcntinthcdcfart,  fo  muft  the  (onncof  man 
 
 Ji4  ^^ 
 
49  S  Thatfakh  onely  doth  iuflifie, 
 
 bee  lift  vp,"that  whofoeuet  bclecueth  in  him,  fhall  not  perlfli,  but 
 \\^\\Q\\^t  ^utx\zQi\r\o.Trtie  yifhe  Ime  accordtptgty  ,andas  hi^  JAtth  tea^ 
 cheth him :  but  what  u  thisioiuftification  hj anely  faith  ?  Jl^arrie  M. 
 Per  kms  ^ra^es  it  in  (after  this  faOnon.  As  nothing  oom  require  A  of  them 
 who  wereftmg  h  ferments ^  but  that  they  fhould.  look^  vpon  the  brax^en 
 fer'>ent  :fono  htng  is  rcqmred  of  a  (inner  ^to  delmer  him  from^-^ne)yHt 
 that  he  caji  his  ctes  of  faith  vpon  Chrifls  righteoufnefe^andap^/y  that 
 to  hiwfelfe  in  particular.  But  this  appfication  efthejimtlttude  is  onely 
 mansfooliih  wuentian,  pojthout  any  ground  tn  the  text,  Stmilitudes  be 
 not  in  all  point  i  alike,  neither  muft  Beeflretched  beyond  the  veriepoinf 
 rvhereinthe  pmilituielifth,  whtchtnthu  matter  aj,  that  Itkeoi  the  If-- 
 raelites  i&  the  rvildernefejfung  withferpents,  voere  cured  by  looking  v^t 
 thebraz.enferpent:foT»eyt  tnfe^edrfith  fin,haue  noother  remedy  ^then 
 to  embrace  thefaiih  ofChrtji  leftu'.Allthis  voeconfeffe^bm  to  fay  that 
 nothing  elf^eis  nccejj'ary^that  is  quite  befides  the  text ^  (^  a^eafity  reie* 
 ^ed  by  vsasit  is  by  htm  obtruded  without  anyamhgrity  orfrobMtty^ 
 R.  Abbot. 
 
 Similitudes  M.  5//Z'tf/>  faith,  muft  not  be  fivachcd  beyond  the  ve- 
 ry point  wherein  thefimtUtudeltethy  but  Chritt  hirafelfeheerccire« 
 Sia\\  vs  to  conceiuc  wherein  the  fimihtude  lieth.  Chrift  hirafelfe 
 exorefieth,  that  in  their  looking  v^pon  the  Serpent  was  figured  our 
 traBiz-^smo-  beleeuinginhim.  Whstlhall  we  then  conceiue,butas  they  only  by 
 doc,uiintH:b.i>i-  iQQijjna  were  cured  of  the  ftine,  fo  we  only  by  bcleeuino  sre  cured 
 [anabMtur  dmor.  of  finnc.  So  S.  Aufttn  laith ;  *  Af  they  that  beheldthat  Serpent  .were: 
 ^um!.^  healed  of  the  flinging  of  the  Serpents,  fo  they  who  by  faith  behold  the 
 vionemChriiLtfa.-  death of  Chrfl , are heaUdof  the fingofftti.  Andagaine,  A  Serpent 
 Vculitmmi-  ts  looked  vnto  that  a  Serpent  may  mt  preuaile,  (fr  a  death  is  looked  vn. 
 ten^iuirfirpens  fQ  (fjat  death  may  not  preuaile.  Tn  like  fort  doth  Chryfofiome  expreflc 
 fiJ^»!Md,-  the  fimihtude  :  b  There  by  bodily  etes  wen  recetued  the  health  of  the 
 tur  m-iTs  'ot  mhil  y^^j .  Ij^^gyg  bj  fpiritualleie  s  they  obtaine  forgmeneffc  of  all  their  [innes^ 
 bch^f^Troan.  Sofaith  Cyril, '  He  is  (hev;>ed(  hereby  )to  be  the  giuer  of  eternalifalt4a. 
 hom.16.  jiiu  cor-  ^igfj  to  them  that  by  true  faith  do  looke  vnto  htm.  '^  He  teachethijsyth 
 ^^^i^fufr.  TheophjlaU)  thatfnh  the  lewes  beholding  the  image  of  the  b\aK.en 
 lutem :  htc  inc^r-  <f^ypg„f  ^^id  efcape  death ^much  more  we  looking  "^"^^  ^"^  crucified  and 
 ^ml-mm^-  heleeuingfhall  efcape  the  death  ofthefeule.  Thus  they  fimply  tockc 
 nemconfecuti(u\  j^c vvotds of Chnft,and madc  the  cure  toconfiftasonthcone  fide 
 
 cCyriLin  Tom.Li.       ""«• 
 
 \nt'mmlimfiJtfmcert  ^tem^Pihtis Urgitof  ofltnii'.ur.  d  Ikophyl.in loinxa^-l.  Multo  mAgii  *d  cmdfxt4r)f 
 
 refptucnUi  a-  crede:i:es  aatriM  rmtsm  efugituros. 
 
 a  ^itg.infoan. 
 
That  faith  oncly  doth  iuflifie.  4  9  <^  • 
 
 in  lookir.g^  fo  on  the  other  fide  in  beleeuing.  M.  B/pJsp  faitli.thac  t  he 
 mcaniiit;  IS,  that  men  wfe^edrvith (inne^  hAuenoothir  remedy  ihen  to 
 imbrace  the  faith  ofChrtH  /eftt4.Wc\  chen:if  no  other  remedy, chci\ 
 thar  is  the  only  remedy.  If  that  be  the  oncly  remedy,  then  for  re- 
 medy chert  is  notliing  nccciraric,  but  only  that.  And  if  any  thing 
 clfcbc  nccefl'iiic,  then  the  cure  is  not  performed  by  that,nor  tobc 
 aftribcd  vnto  it;  fcr  a  cure  cannot  be  faid  to  be  done  by  one  thing, 
 when  that  doth  not  cure  without  another.  But  as  there  to  tookjff^, 
 fohcc:c  the  cure  isafcribed  ioheieetting.  It  is  tiicrcforcto  be  afcri- 
 bcd  to  nothing  butfaithonely.  As  for  that  which  hcc  further  re- 
 quireth  by  his  corredltons  &  exceptions^  it  is  but  a  pare  of  the  cure 
 which  is  performed  by  faith  oncly.  For  cvhatfocucr  is  ncccflfary  in 
 vs  to  eternal!  life,follo  weih  of  true  and  liuely  faith, and  is  minif^rcd 
 vnrovs  in  Chriftlcfus,  when  by  faith  wee  hauc  imbraced  liim.  fc^l^f,* 
 *  Our  hearts  are  furtfied by  fauh\  ^  by  fatthrvereceinethepromtfeof 
 the  fptrit,  and  ^  the Iaw  ofthefpirit  ofltfe  which  is  in  Chriji  lefiu  dclt-  ^  °  '  '  ' 
 uereih  vs  from  the  Uw  offtnne  and  of  death,  that  it  may  neither  pre- 
 uailc  againft  vs  to  condemnation, nor  any  further  rcignc  ouer  vs  in 
 conuerfation,  which  beeing  the  gift  of  God,  is  not  to  be  alicdgcd 
 to  impeach  the  free  bcflo  wing  of  the  grace  of  God . 
 
 28.  W.  Bishop. 
 
 His  2.  reafon  is  colleEledofexcIufmefpeeches  {aihefpcal^th)  vfed 
 inScriptHret.  Aswccareiuflificd  freely,notofthcJaw,  notby  the 
 lavv,notofworks,notofourreluc$,  not  of  the  works  ofthclaw,  but  Luk.s.jo, 
 by  faith:  all  boafling  excluded  :  only  bclccue.  Thefedi(ltnB;ionSy 
 whereby  xvork^sandthe  lan>,  are  excluded  in  the  rvorl^e  of  tuff^f  cation ^ 
 inclnde  tb  ■"*  much:  thatfatth  alone  doth  iufttfle. 
 
 It  doth  not  fo:  for  theje  exclufinefpeeches  do  not  exclude  feare.hope, 
 an  A  charity, more  then  they  exclude  fail  hit  felfe.  fV/jtchmay  becalled 
 a  tvoyk^ofthelavf^oi  xt ell  as  any  other  vertfteybetngMmnch  required  by 
 the  law  04  any  other.  But  S.Pjuls  meaning  inthofe  places  is  Je  exclude 
 a/lfuch  worlds,  as  either  lew  or  Gent  tie  did.  or  couldbragne  of,  as  done 
 of  themf clues ,  and  fo  thought  that  by  them,  they  deferued to  bee  wade 
 Chrifiiant.  For  he  trftly  fatth, that  allvpere  concluded m  (jme,and  nee- 
 ded the  nr^ce  of  God,  xvhichthey  were  to  receiue  of  his  free  trercy, 
 through  the  merits  of  Chnjl,  and  not  of, my  dc/art  ofihcir  oane  j  /f»d- 
 
 thai. 
 
foo  T  hat  faith  onely  doth  mjlijie, 
 
 t  hat  (0  ohtAine  this  grace  through  Chriji^it  vpoa  not  medJKll^ntiv^  rather 
 htt^tjuli  to ohjerae  tht ceremonies  o/Moy fes  /dw, as  CirCHmci(ion,thc 
 ohjerHation  of  any  of  their  fea-slfyorfafij,  nor  mj/fnch  like  tvor^e  of  the 
 Uvo^tvhichthe  lerres  reputed fo  neceff.iry.j^gaine,  thatallmoralltvorkj 
 of  the  Gentiles  coftldnot  defernethis  grMCe^xvhichrvorkt  not  proceeding 
 from  charny,  were  yiothing  vcorth  in  Gods  fight.  And  jo  all  workesjboth 
 of  lew  and  G  smile  ^  are  excluded  from  beemg  any  meritorious  caufs  of 
 iuflipcation^C^  con  fe^uently, all  their  boafting  of  their  orvne  force  s^their 
 frr/t  itijitf cation  beetng  freely  beflowedvpoa  them.Tet  allihi^fiotvptth- 
 /landings  a  rertatne  vertusut  difpotion  is re<^fiiredinthe  lewandGe»- 
 tile^  whereby  his  joule  is  prepared  torecetue  that  great  grace  of ittfltfi^ 
 cation :  that  fay  vfe,  is  faith  ^feareyhope^iofte^  andre^^tntance^  that  {Jay 
 the  Proteftants)  is  faith  onlie.  therefore  fay  wee^  as  the  excluding  of 
 ivarkj,affd  boafttngexclade  net  faith, no  more  do  they  exclude  the  reft^ 
 faith  beeing  as  rveH  our  trorke^and  a  worke  of  the  law  as  any  of  the  refij 
 and  all  the  refi  being  of  grace  ^  as  well  as  faith, and  as  far  from  boating 
 of,  as  faith  it  f elf e,  Notv  that  out  of  S.Lukeybeltsnconely, is  nothing 
 to  thepurpofe.  For  hee  was  bid  beleeue  the  raifing  of  his  daughter  to 
 life^  and  not  that  Chyiflsrighteeufnefjewas  hi^  :  and  faith  alone  may 
 bs  afu^cient  difpofition  to  obtaine  a  myraclejbut  not  to  obtaine  iuftiji' 
 cation^  of  which  the  tjtteflion  onely  is. 
 
 Confder  now  oood  Reader  ^whether  of  our  interpretations  agree  bet  - 
 ter  with  the  circumfiance  ofthetext^and  the  itidgement  of  the  ancient 
 Fathers.  The  texts  fee  thou  in  the  Teffament.  Take  for  atafl,ofthe 
 Fathers iudgement^  S.  Augurtincs  expofttion  of thofe places  <?/S.PauI 
 Tyiin.  &l,b.arh.  ofoneofthechiefeflofwhtch,  thwhefpeaketh:  Men  not  vnderlhnd- 
 f^fl-  ing  that  which  the  Apoftlcfjjth,  Wc  cftcemca  man  to  be  mrtified 
 
 without  the  law,  thought  liim'to  fay  thi:  faith  fufficed  a  man  al- 
 though he  Jiued  cuill,  and  had  no  good  workcs  :  which  God  forbid, 
 that  the  veffellofeleEiion  (hould  thinke.  And  againe, 
 "lyifr^deii.fam.  Therefore  thcAportIc  faith,  that  3 man  is  luftificd  by  faith,  and 
 notof  workes,bccaufcfaitli  is  firft  giucn,  and  by  it  rhcrcrt  {which 
 are  properly  calledworks^yandinxvhichwc  line  iuHly)  arcbypeticion 
 obtained. 
 
 By  which  it  is  maMifeji,that  S .  Paul  excluding  the  works  of  the  law, 
 and  the  worses  done  by  our  owneonelie  forces,  doth  not  meane  to  ex- 
 clude good  workes^  which  proceedefrom  the  helpe  of  Gods  grace. 
 
 R,  Abbot. 
 
Thatfdtifj  &iiely  doth  luff  fie.  j-  o  i 
 
 R.     Abrot. 
 
 If  iudiHcation  be  ffirmcdof  faich,  &  denied  to  all  ot^er  thinnc^ 
 hlliouMfccmcIikely  that  the  meaning  ofche  Scripture  is,  that  by 
 faith  oytely  we  are  iuflificd.  M.  ^//Z'^jp anfwf  re th^chat  thofe  exclttfitte 
 fpeeches  of  the  Uw.and  works  of  the  larj.do  no  more  exclude  fcare^  hope^ 
 charity, then  they  exclude  faithitfelfe^  ^ecaufeit  is  a  ivorkeoftheUw 
 a^  we// M  any  other  vertue  But  y  a  the  Apoiilctcachcth  vSjtbac  the 
 proniifc  h'lherefcre  offaith^  that  it  may  be  cfarace^aud,  b  tftt  Ife  of 
 grace^  tt is  not  oftvcrkes^znd  tl#rcfbrccxprtny  fcucrctb/^/r/^rrcm  bCapiliU 
 xvorkes,2s  clfcwhcre  he  makcth  a  dIfiindVion  bctuixt  '  the  Uw  of  ^q^ 
 iror^es  ,ir]d  the /arv  of  faith,  (o  tUn  A/.B/fhopU^  ccnfounding  (aith 
 \A  itfi  the  workcs  of  the  la  w/peakcth  flatly  contrary  to  the  Apoft.'c. 
 Fortht/4//A^/Ci6r//?/hcugh  it  be  accidentally  reduced  to  the  law, 
 yet  is  not  O!  iginally  iiucnded  in  the  lawjbccaufe  Chnli  who  is  the 
 obicd^  of  oiiT  faith,  is  in  order  of  nature  confequcnt  to  the  law. 
 For  life  is  fii(i  propounded  in  the  law;  which  when  it  cannot  bs 
 obtained  there,  Chrift  is  confcqucnciy  giuen  and  offered  vntcvs, 
 that  v/c  may  haue  life  in  him.But  wc  further  tcJI  him  as  bcfore,tha.t 
 we  attribute  not  our  iiiftification  to  fakh  for  it  I'elfc,  or  as  it  is  an  uct 
 orworkc.asif  itwereanypartofouriufticcorrightcoufnclTe,  but 
 ai  the  heart  giucrh  life  to  the  body,not  by  the  fubftance  of  it  fclfe, 
 which  is  butflefh  as  therein  ofihc  body  i-,  but  by  the  vitalUnd 
 qiiickning  power  of  the  foule  that  is  fcatcd  therein;  &  as  the  hand 
 feedctfi  the  boJy,not  as  being  it  fclfc  the  foode  of  the  body.but  by 
 receiiiingand  miniftring  vnto  it  the  meat  vvherew  ith  it  is  fu(bincd, 
 cucn  To  faith  iuftihcfh  and  giucth  hfe.by  rccriuing  Chrilt  to  be  cur 
 ri>;lueoufnclTe  and  life,  in  him  ^  receiningforgiuenejje of ftnnes.and  d  Ad  i<J,,l 
 tnherttance  amono^fl  t  hem  that  are  fan^ifiedwno  eternal  life. But  Af. 
 Biffjop  cclietii  V3,that  the  Apoflles  meuniyig  tn  thofe  places  is, to  exclude 
 allfnch  vporlit  m  either  fexv  or  Gentile  did  or  could  bra^ge  of^as  dor.e  of 
 thefeluet^  &jo  thoHght  thut  by  the  they  had  defer  ttcd  to  be  rrade  Chi. 
 ;?/4«/.A  goodly  ioyForfooth  after  they  hadbencChridians  a  long 
 iin;e,ihcy  began  to  difpuic  &  lea/o  the  matter,  uhcthcr  it  were  for 
 the  woiks  that  before  they  had  don,ihatthcy  were  made  chril^a? 
 whether  they  baddcfeiucd  by  their  vvoiks  irs  be  made  ChriHians,  cEphM.j^ 
 \\\\i''t hey  h.ni their  cdHCTJatio  in  the  Injls  oftheflvfh^infHlplltnaiheuil 
 •fibefiijhc^  of  the  mMd,n>all^ng  accordti^g  to  the  conrfe  of  this  world 
 
 and 
 
gVcra. 
 
 '502  That  faith  onely  doth  ittftifii, 
 
 and  aftey  the  Prince  that  rnleth  in  the  aire,  the  fpir'tt  that  Work^fh  ift 
 the chtldren ofdtjtbedience^  as  the  Apollk  dcfcribcth  the  condicion 
 both  of  Icwes  and  Gentils ,  before  they  were  partakers  ofthe 
 orace  of  Chr;ft.  Were  the  Cbriftians  then  of  fo  flender  vnderftan- 
 ding  as  that  they  fhould  make  queftionot  their  dderts  in  that  c- 
 ftarc  ?  Was  that  the  thing  fo  much  iabourcd  by  thefalfe  Apoftlcs, 
 topcrfwademcnthatfor  their  former  deferts  they  were  become 
 Chriftians;  and  had  the  Apoftle  fo  much  bufinefie  to  weane  them, 
 and  withhold  thenifromtbe  concciptand  opinion  offuch  defertsf 
 What  flioulda  manfpend  time  and  labour  to  refute  fo  ridiculous, 
 fo  fenflcfl'e andabfurd deuices?  Wifc) would  thinke  that  M.Btfhopf 
 a  Do(^or  of  Diuinitie  by  tide,  fhould  be  fo  fimple  a  man,*as  that  his 
 Maftcr  BelUrmine  could  gull  him,and  gudgeon  him  with  fo  vain 
 a  talc  ?  The  matter  is  plaine.  After  that  men  had  accepted  the  faith 
 f Aa.i5  i.ioi  of  Chrift,and  were heeoaK^^rethre^anddifcif Us, thctc  came  vnto 
 them  the  falfe  Apoftles,and  preached  vnto  themy^Except^eife  cir- 
 eumcifed  after  the  vianner  of  Mo^es^je  cannot  be  [fined.  They  fought 
 to  pcrfwade  men,that  to  the  faith  ot  Chrilt  they  muft  addc  the  ob- 
 fcruationof^o/}j  law.  Heerc  was  noqueftion,  whether  by  any 
 deferts  they  were  become  ChriftianSj  but  being  now  Chriliians, 
 ^hatic  was  wherein  they  fhould  repofe  thcmfelucs  for  iuftificatio 
 andfaluation.  The  Galathians  were  amongfi  others  intangled  by 
 thofc  falfe  AportleSjand  hauing  bcforc^receiued  the  Gofpel^ihamng 
 Ict^li.ii.  bene  baftiz^ed irM  Chrtfl^ ^ halting  recemedthefpirityycz  and '  hauing 
 fjbfdv  ?  f^fered  many  things  for  the  Gofpell,  yet  were  brought  to  the  adioi- 
 '  *  ningofcirGumcilionandthelawtothefaithoflcfusChrift,  tobe 
 iu(^)fied  thereby.  This  the  Apoftleinu^yethagainft,  andreducing 
 the  ftatc  ofthe  quef^ion  from  the  ceremonies  ofthe  law  to  the 
 whole  law,  dctermineth  not  concerning  the  Popiflifirftiuftifica- 
 tion,  but  concerning  iufiifjcationu'holy,  concerning  men  belee- 
 mRo  j.io.aS.  ujng  altcadie,  and  in  the  ftatc  of  ^race,  that  they  muft  be ""  iujiified 
 Gai.j.i  I.  '  byfatth,  and  not  by  the  xverkes  ofthe  law^  yea  without  the  vpor\es  ofthe 
 B  Gal.3,  i<f.  -  7^111  j^  ye  a,  and  fa  ith,°»'ff  haue  beleeuedin  Chrifly  that  xve  might  be  iu- 
 ^ifiedbythefaithofChnft,  andnot  by  the  vDorkj  oftheUrv.  The  Pa- 
 piftfasth,  we  belecueinChrift,  that  we  may  be  luftificd  by  the 
 wofksoftheIaw;butthe  Apof^lcfaith,webe!eeucdinChrift,that 
 wc  might  be  iuftificd  by  thcfaithof  IcGjsChnf^,  and  not  by  the 
 works  ofthe  Ia\vj&  giuetha tcafon^wlii.y  wc  that  belecue  in  Chrift 
 
 ^  Gal  1. 9. 
 
Tkitfahh  onclj  doth  hijlifi^.  ^  o  5 
 
 cannot  be  iuQificd  by  the  works  ofthc  law,"  becAM^tbythe  workj  of      ©  lU. 
 theUw ,  rw  flfPjfha// be inflified, And  whereas  tlic  P.ipilf  againc fairh 
 that^by  Chrili  and  by  his  grace  we  arc  enabled  ro  fulfill  the  law  to 
 be  iu(hficdthcrby,the  Aportlcperemptorily  denouhccth/ri? /j^^<r  ^  f^^^- 
 alf  eltPjcd  from  CbYiJi  \ye  are  fallen  from  grace  wbojocfter  are  iujlifitd 
 bjtheUtp.  Andthatwcmay  vndcittanduliat  law  he  meaneth,  J^. 
 Hierome  hailing  mentioned  tliofc  words,  rhnt^  //;^B'oy/^f/  of  the 
 laiVynofie[h (Jjallbe ittfiified^  faith  rhcreof,  ^Wh'tch  that  thoumaiefl  q  Hieran.ad 
 not  thmke  to  be  fpoken  onel^  of  the  law  of  A^ofesi^t.hnxiyihe  Qacmon'x-  ^''f^i''/^"'-^'"^' 
 aWhw^bhtofaiilthe  Conim.iMdemerjis  whteh  are  contained  vnder  the  x\n\umdicilm 
 one  name  of  the  law^the  fame  Jpojilemitetb.faywrr^  I  con  Cent  to  tfje^"'"['^*"'"^ 
 law{^or  ae,tght  in  the  laxv)  of  Gody  as  touchtngihe  inner  man.  But  of  {•"•c'^"''^'^'""'- 
 that  before  in  the  third  fcdion.  Hwcby  then  it  appcarcth  that  be-  'lurn'T,,Mm'' 
 ingmembers  of  Chrill:,and  baptized  into  him,  our  iuQification  fcrtLt,(iue„s, 
 ftillconfiftcth  notinworksjbutoncly  in  the  faith  oflcfusChria/"^'""  ^'^''*^'' 
 But^/.5//?'fff  by  a  new  qualification, tcllethvs,that^?//nw^.f/^i?/^ 
 of  lexv  and  Genttle,are  exclndedfrom  being  any  merit orioHS  caufeof 
 infifficatton.  Not  then  from  being  any  caufejbut  only  from  being 
 anymeritcnofiscafife.For  he  hath»^beforetold  vs,that  ihntvcrtfiousrSea.u. 
 <///^<?^/7:/t?»ofwhichhehercfpcakcth,  is  tlie  caufc  of  iuflification. 
 ButiftheybecaufcSjhow  then  is  ittruethathefaith  here,that  the 
 firfi  iufltflcation  is  freely  bejlowed^.'^oi  ^ freely, zs  the  RhcmiQs  tcl  vs,  (TH^cmj^/iaiy,. 
 is  as  much  to  fayjas  for  nothing ;  and  if  it  be  bcftowed  for  this  vcr-  ''^r  'icanon  ..f 
 tuous  difpofitions  lake,then  it  is  not  bertowcd/or»<7r^/W,butfor  erid.  Cr!J:«.'^ 
 hope, for  charity ,&c.Thus  they  turncand  wind  this  wtay  and  that 
 way, and  can  find  nothing  whereupon  to  fland.  Saint  ^ujf/ne  gi- 
 uethitforarule,that'//;^P'r<<ftfo/'6'o^/X'<?//»<7r  beoracein  any  fort,  ^■■^uZ"fl-(o»^r. 
 except  ft  be  free  tn  eaeryrefpctt.  And  how  is  it  free  in  emry  refpetly  if  i2.wf.a4.  Non. 
 our  works  of  preparatioor  difpofition  bepropcrly  thccaufes  for  "»'«X'''^"'^^rt 
 which  it  is  bcftowcd  vpon  vs?and  what  is  it  buta  mockery, to  fay  n:don7pjutrit 
 that  the  Apoftlefo  often  abfolutly  determining  againft  iuftifica-^';^;;"-"'"""- 
 tion  by  works,  fliould  meane  ncruithflanding  that  workes  are 
 the  very  caufcs  of  iuftification, only  that  they  arc  not  meritorious 
 caufcsfYct wc  hauc heard, how  nellarmtftemAUcth  them  ""quodamyiOtinj^fc^T.  . 
 W(?^o^»«/owtf/tfrr  meritorious alfo,  and  that  tiicirSchoolcshauc  ^'i-»-"/'  '7. 
 commonly  recciued  them  fo  to  be, fo  that  in  this  rcfj^c(5lairo,tiKy 
 dobutdallyuiththcApoQle.  But  tell  vs/^/.5/yZ'<?7,arc thofct'^r- 
 tHOHsdifpofitiont  of  yours  the  workes  ofgracc,  or  oncly  oifreemllf 
 
 if 
 
J  o  4  That  faith  onelj  doth  iujiiflf, 
 
 Ifthey  be  of graccjss  you  commonly  foiftinthc  name  of  grace 
 
 in  fpcaking  oi  them,  what  hindcrcth  the  from  being  meritorious, 
 
 fcdng  it  is  grace  you  fay  that  addethmmrvntoM'oj;^*  f  Ifthcj^bc 
 
 o{frcev('ill,i\\cn  allrvorkj  of enr  own  forces  hQ*^UQttyiz\udtd  hoxn 
 
 iuI]lfication,\vhich  before  you  fay  thcApoftJcintcndcth.lfhc  fay 
 
 that/r^^^/Z/is  helped  by  grace,  let  himtcllvs,  whathcemeancth 
 
 therein  hy grace ^^{16.  welhall  find  him  a  meere  Pelagian  hcrctikc, 
 
 asbtforcisIaid.Hegoeth  on  further,  and  faith,  that  attheexcn- 
 
 ding  ofwokj  and boafiing  exclude th  not  faith ^  no  more  doth  tt  exclude 
 
 thereJi.HovfCo}  Mitry  faith  is  as  weH our  rvorkfi  and  a  tforkf  of  the 
 
 iitrv  as  any  ofthereJl3m  that  is  falfc  as  we  haue  already  feene ;  and 
 
 again/aithwithvsdotjinotiudifieasawork^asbothfaiih,  hope 
 
 and  charity  doc  with  them,  but  only  as  the  inftrumcnt  of  our  iu- 
 
 ftification  to  be  apprehended  and  applied  thereby.   Alltherefi^ 
 
 faith  hc^are  of  grace  04  well  m  faith.  But  being  before  iuftification, 
 
 how  fliouldthey  be  ofgrace,  feeing  before  iuftification  thcr  is  no 
 
 infufed  grace  ?  and  why  arc  they  notmeritorious,as  hath  bin  faid? 
 
 Againe,  he  faith,  that  the  refi  are  asfarre  from  hafting  of  as  faith, 
 
 Buttherinhe  flatly  contradidcth  the  Apoftle,  whoaffiirmcth, 
 
 xRom.3.»7.      thif'^oajiing  is  not  excludedlythelawofwork^M*  i>j  the  Uw  of  faiths 
 
 And  the  thmg  is  plaine;  for  he  hath  fomewhattoboaft  of,  who 
 
 doth  any  thing,for  which  the  grace  ofGod  \^  beftowed  vpon  him, 
 
 but  in  faith  there  is  nothing  to  boaft  of,bccaufe  the  a  dt  of  faith  is, 
 
 tobcleeuethatGod  doth  al  through  Chriftonely  for  his  mercies 
 
 fake  fitisitfelfewholy  the  gift  ofGod  and  attnbutcth  nothing 
 
 toitfelfeortovsjbutdllwholly  vnto  God.  But  M  Btpjofc&n- 
 
 yiuK8.5o.       notbefaidtoexcludcboafting,inasmuchashemuftconfcfle,as 
 
 ■z.^ug.de-virh.    hath  been  before  faid,  that  his  works  of  preparation  are  inrrinfe- 
 
 ummZ'lnmil'  cally  the  wotks  oncly  o^free  mil,  and  doth  make  the  free  will  of 
 
 rmMuUqux  ^^  j^2j^  inalltheworkeofiuftificationconcurrentwiththcgraceof 
 
 3r7^'i  'Jml'  God,  yea  fo  far  as  that  man  hath  to  glory,  that  by  his  free  will  the 
 
 ,:nionem  uo/iram  oraccof  God  takcth  his  dueefFcft,  it  being  in  his  power  cither  to 
 
 "^^co^IodZn  eft  acccpt,orrcfufe  the  fame.  Whereas  hcexccpteh  againft  the  place 
 
 ^'''flTb'Zu^r!  oi  Luke  y'>' one  ly  beleetiCj^s  nothing  to  the  purpofe,hefliewcth  that 
 
 *^'"oft.verift»    hc  hath  notlcamcd  rightly  toconceiucthctof  Let  «5'.y^»/?/«tcach 
 
 -SiVX    ii'n^»  ^^^^  ''^^  themiracles  which  Chrtft  did  corporally  ^doferue  for  our 
 
 ficMi  'fdtmad    in/fruSlion^that  tve  may  receiue  of  him  that  that  fhaHnot  paffe  away^ner 
 
 iiuqu^  ntnvidt-  ^^^^^^  ^f  ^^  fheendnhit  hy  theft  temporal  things  which  tvcrefeen,  he 
 
 edified 
 
That  faith  onely  doth  iiijlife,  5'  o  J" 
 
 fiifiedanihuiiled faith  to  the  things  uhich  were  «<?/y^^>;.Chrifl  Yhcr- 
 forc  ycclding  here  to  faith  onJy  a  miraclcfor  the  rccoucry  of  bodi- 
 ly liK,dothinl}rin!:Hs,th3t  to  faith  oncly  henlfoyecldrthtlic  woric 
 of  his  power,  for  theraifingof  vs  vp  tolhcrpirituall  life  of  grace. 
 The  man  itic^ccd  wisbidyis Af.BtPjop dithjo hleeue the ra/IJfjg of 
 hi-s  d.tughter  to  /ife^bnt  therein  he  was  bid  alfo  to  belccue,  that  it  is 
 Ciiriltby  whom  we  are  fpiriciullyraifcdvp  from  death  to  life,  in 
 bcinc  reconciled  vntoGod  by  the  not  imputing  of  cur  finne», 
 throi)"htherighteoufiic(rcand  meiic  ofthe  famelcfus  Chrift  im- 
 puted vnto  vs.  He  fakhjchsl  faith  m[q^ht  hefu^icietittnobtaineamu 
 r.iclej\)m\  anfwer  him  ,  that  that  miracle  was  a  benefit  imponing 
 a  further  benefit,and  all  the  benefits  ofChrift  arc  obtained  in  hkc 
 fort.fo  that  our  SauiourChrilt  ftill  referring  them  that  fccke  vn- 
 tohim  to  faith,  for  the  obtaining  of  bodily  health,  doth  alfo  re- 
 fctrcvs  to  faith,  forthe  obtainingoffoules  health.  Now  how  his 
 interpretation hcere  deliuered  agrccih  with ih:  tcxtof  Scripture, 
 the  Reader  I  hope  can  well  confiderby  that  that  hach  bcenc  faid. 
 As  for  the  places  of  y-/Af/7/«,if  his  fight  had  not  failed  him,J  fuppofe 
 he  \v#ldnothauealledgedthem,theoncofthem  being  nothing 
 atallagainft  vs,  and  the  other  dire  illy  againflhimfclfe.  VVc  fay,  a^/^<.<i/^rf/e5r 
 *God  forbid  that  the  u4po^le piould  thiake y  that  faith  ftifficeth  a^''-'''^^'^'^-"^-^' 
 man  although  he liue  entll,  And  hauer.o  good  worket.  Nay,  wee  fay 
 further,  God  forbid  thathec  fhould  thinkc  that  there  is  any  true 
 faith  in  themthat  line  cuill,  and  haue  no  good  workes.Wec  hauc 
 oftenenough  faid  ,  that  a  -true  iuf^ifying  faith  is  neucr  feparated 
 from  godly  life,and  that  faith  that  is  without  good  workcs,  is  one- 
 lie  called  faith    with  men,  but  indccdc  and  with  God  it  is  not 
 fo.  In  the  other  place  Saint  Anfiine  bringethin  the  Apofllc,  fay- 
 ing, b/64t  a  man  u  iu(ttfted  hjfaith^  andnot  cfmrkj.  But  how  \,D,pr^j,/!f^a. 
 accordeih  this  with  that  that  Mairtcr  i5'//^tf;>faith,thatamanisiu- f^ip-r- 
 ftified  by  his  workes,  ai  well  as  by  his  faith.?    Sy  faith  and  not  by  ^  "'"^■^""'f 
 workj,  laith  Samt  Anjiine  out  of  the  Apof^le;  both  byfanh  ^  worlds  ^  q-,^  imftutmur 
 faich  M.Biihop out  of  hisowne  braines.  S.  Aufline ^^^^QX^^  the  rea-  '^";i!:^Xf!l!' 
 (6,<^  BecaufefAithiifirftgiuebyvphuhthereJl  are  obtatnedxrhichart  uirt»qu,bunujlt 
 proper/jf  calUdxvotkj^in  xvhtch  4 maliueth  righteenJly.W'hcxby  he  im  •  I'^^js, „  ,^„a^ 
 porteth  that  faith  is  firft  giuen,chat  thereby  we  may  be  iufhfied,  &:  c.f^A.Stjuiur" 
 thence  follow  good  works,in  which  wc  Hue  well;  accordmg  to  hii  J,"w"i,7r;.J". 
 lulcs  before  dc\mciC(}:'^Thej  fol/owa  man  being  iMfitfted,  thcjfgo  not  '•"••^*'- 
 
 before 
 
<^c6  7)5^/  Faitlj  omly  doth  mjlifie. 
 
 e  a^ii}.'  >i  <•'^   before  to  iriflific^tio»\  *  iben  they  hegin  nien  we  are  rufiifsed.xve  are  not 
 
 u!n^u!linf'  iiilltfied  for  them  golm  hfore.Thcn  plaincly  it  appcarcth  by  S.  An- 
 
 IX  quo  mjhpci'  y?/;ji?y  ludgemcntjCliat  iunification  is  the  beginning  oFgood  works; 
 
 rt&!i'«>iran  then  by  no 
 
 umur.  nicanescanit  befaidjthatgoodworkesarcany  caufc  of  iuftifica- 
 
 tion.  Heecxclutlech  not  then  good  workcs,  which  proceed  from 
 
 Gods  {7racc,as  Af.^/y?:'^/' faith,  but  hcedcnicth  that  there  arc  any 
 
 good  wcrkes  before  iiiliificadon,  bec^ufe  hec  knoweth  no  grace 
 
 butiuftifying grace,  & sheiforc  diredlly  crolTcth  Af.  Bt(hops atfcrti- 
 
 on  of  good  workes  before  iuHification,  v\hichare  thecaufes  fot' 
 
 which  vvc  are  luflified. 
 
 2p.  W.  Bishop. 
 
 Maifier  Perkins  third  argument.  Very  reafon  may  teach  vs  thus 
 inuch:thatnogiftinmanisaptasafpirituaii  hand,  toteceiueand    : 
 apply  Chriftand  hisrightcoufnes  vntoa  finncr,fauingfaith;  Icue, 
 ■•hopcfeare,repcntancCjhauc  their  fcuerallvfes,  but  none  of  them 
 fcruc  for  this  end  of  apprehcndinj.^,but  faith  oncly.  0 
 
 Anfwer.  MansreafonU  bm  a  hltnde  n.ijlris  in  matters  of  faith  ^ 
 afidhee  thai  hathno  better  an  infiru^or  in  fuch  high  my  fierier  ,  mufi 
 needs  know  littie.Btit  what  if  that  alfofaihyoH  in  thispeiKt?the»  ettery 
 man  cannot  bntfee  hovo  naked  you  are  of  all  kjf^'d  of  probability .  I  fay 
 then  that  reafo  rather  teacheththe  contrary. For  in  common  fence^ns  ^ 
 man  apprehendethandentreth  into  the  pofj/jfion  of  any  things  by  belee^M 
 fiing  tlat  he  hath  it.  For  if  a  manfhoHld  beleette  that  he  is  richofho^ 
 nour,vcife^or  vertuow :  doth  hee  thereby  become  prefently  fuch  a  one  ? 
 nothing  lejfe,  Hi^  faith  and perfiva/ion  is  no  fit  inflrKment  ts  apply  and 
 draw  thefe  things  to  himfe/fe^  as  all  the  world  fees.  How  then  doth  rea- 
 fon teach  me^that  by  heleemng  Chnfis  righteoufneffeto  be  mine  owne^ 
 I  lay  hand  on  it, and  make  it  nime}  Againe  Chrifis  right eoMfneffe(  ac- 
 cording to  their  ownepptnip^)  is  not  receiuedinto  vs  at  all,  but  is  vurs 
 onelyby  Gods impatatton'.what neede wefhenfatth,  as  afpiritttaihand 
 toreceine}Iftheyfay  [  as  M.:Vakias  doth)  that  faith  is  as  it  were  a 
 coyidition  required  in  vs,  which  when  Godfeeth  in  vs,  he  prefently  tm^ 
 puteth  Chri^srighteotifnejfe to  vs^  andmakethit  oun,  then  wttllbee 
 boldtofayjthatanyethervertueisMprpperasfatthjobiiye  Chrijlap-  ^ 
 plied  vnto  vs  i  then  being  no  othtr  apt  neffe  requifite  in  the  condition  it 
 
That  faith  onely  doth  iupfU,  f  07 
 
 feifff^ut  &»(/)>  them/l  and  ordinarjce  of  God  :  thcK  eaerjthh^thAt  it 
 (baflp/eafc  hm  to  appoint  jua/tl^  a^t.andfo  M. Perkins  hadfmaheA'' 
 fonts  fiiy^i  hat  futh  was  the  onel-^  apt  injirumcnt  to  apply  to  vs  Chnjls 
 righteoMfneffe. 
 
 Aioreotter^trttedtuinere^.fanteacheth  me^that hot h hope  d^  cha- 
 rity ^do  much  more  apply  vnto  chriftta»s  allChnjics  merit  s^  and  make 
 the»i  OHYS  the fuithiforrvhat  faith  ajfurethms  oftngenerall.that  hope 
 Mpplieth  vnto  me  inparttCHlar:hj  faith  I  beleeue  Chrtfl  to  be  the  Sam- 
 9Hr  of  all  mankind -.by  hopeftrffji  to  be  made  partaker  of  th.2t  [aluatioH 
 in  htm.Bftt  charity  de<hyet  g.ue  me  a  greater  confidence  of  fa/nation: 
 for  by  the  rule  of  true  chanty ,  as  I  dedicate  and  imploy  my  life,  labours  y 
 and  all  that  I  haueto  theferutce  of  God,  fo  all  that  God  hath  is  made 
 minefofarrefoorthatttcan  be  made  mine,  accordingvnto  that  [acred 
 laxD of friendfntp ,  Amicoium  omnia fuiu  communia.  Aad  therefore 
 tn  truere^fen,  neither  by  faith,  nor  any  other  venue  Sy  xvee  take  fuch 
 hold  en  Chrifl s  merits, nor  haue  fuchtntereji  in  his  ineftimable  trea» 
 fur  es, 04  by  charity.which  S.A.<igj(iine  vnderHoodrvell,when  he  made 
 it  the modell^andmeafure of  luflification:  faying,  Thac  Charity  bc-^^^,^  . 
 ginning,  was  luftice  bcgmnjng:  Charity  cncrcafed,  was  lufticc  "/.  x/.V. 
 cDcrca(ed:greatCharity,  was  great  Iurticc:and  pcrt'cd  Charity, 
 W^ispcrfedlullicc. 
 
 R.    Abbot. 
 
 M.Perkinti\kdg,cih,tl\itvciyrc!il'on  may  teach  vs,  that  faith 
 onclyiuftificth,  bccaufe   there  is  no  gift  in  nr.n  that  hath  the  pro- 
 perty of  apprehending  and  receiuirg,  but  fiirh  onclv.    To  this 
 A^,B./hop  anlwercthjlhat  mansreafon  is abltndmtfireffe  inmatters 
 cf  faith.  Wherein  he  faith  truly,and  indecdc  is  the  caufc  why  he 
 himfelfcwiitcthfobHndlyashcdoth,  and  meafurctii high  n)y(l<:- 
 rics  by  carnal!  and  bafc  conccipts.  AndTurely  it  fcemcththat  his 
 reafon  was  very  bhndc  ,  who  gaiic  foblindareafon  agninfl  that 
 which Maiftcr/'fr^fw/fairhsbeiog  fpokcnnot  cut  of  the  reafon 
 otman,hutas  thcrcafonofafaithfull  man,  may  cftccme  by  dirc- 
 <5^iotiof  theuoidofGod.  No  man  entreth  t>ito  the  pojjefjion  of  anj 
 thingji'wh  her,  bybeleetimgthat  hehathit  -  for ifama,i beleeue  that 
 hets  richy  doth  hee  thereby  become  rich}  I  anfwer  him,  no  :  but 
 thoughaman  by  bclecuinghimfcltc  10  bee  rich,  doc  not  become 
 rich,  yet  if  to  apoorc  bcggcra  great  man  fay,  If  thou  wilt  take 
 
 Kk  my 
 
y  0  8  Thtf^lth  onely  doth  hijltfii, 
 
 lny^A/ord,andre^errcrh.y  fdfcto  mc,  andoeptnd  vpontuyfauoiit 
 
 and  good  will,!  will  make  thee  rich*,dotb  he  not  by  giuing  credit 
 
 to  his  word  commit  hinifclfe  to  him, en  rertainc  his  fauour,  accept 
 
 his  ofFer,and  become  owner  of  that  that  is  promifed  vrto  him? 
 
 What  IS  it  whereby  vveacctpt  of  prooiifcjbut  onely  btliefe/Now 
 
 aGal.4.i8.       all  thatour  quf  ftion  is  of/onfilkthoi  p>-f)»3//>,&  in  al  thebcncficj 
 
 b  Cap.j.zi?.      of  God  we  are  *  t6c  children  of  prom  ife^b  hitrd  hj  promife, '  heiresof 
 
 dSt^M.'      promife ^c^^tdi\v\g  aii  things  by  the  gracious  prcmife  of  God;  ^  by 
 
 eGii.314.KJ.    promife ti be paridik^cYi of ihe ditiine fiAiiire ^^ ihe  hhffingby  promife^ 
 
 g  Gai.^'i »? '     ^  t  hefpirit  by  promtfe^^  the  mheritance  by  promife,^  life  r,  ermil  by  pro- 
 
 hTic.  1.2.         mi fe,'  by  promife  anew  htmen  ^  anexv  earth,  rvheretv  rtghteoufneffis 
 
 Vi.couulo.      drve!lcih,z\\vjhkh^  pr^mifes  in  Chiiji  are,  yea  and  m  him  Amen,{oTC 
 
 his  fake  firftmade,and  for  hisfaketo  be  performed  alio.  Nowlcc- 
 
 nJcai.V.'i!)!'      ing  God  hath  taught  vs,  that  *  byfmh  vee  okatnethepromtfes,  chat 
 
 B Ibid.vcr.i;.    m^g  receiue the promife  ofthefpirit  throngh faith;  that"  the  promife 
 
 (of  b  IciTing  fe<^^«^«  bj  the  fat  fh  oflefm  Chnsi  to  them  that  beleeue^ 
 
 P  Mar.ii!j-(.     ihzC asvi'ebeleeHeJofhallit bevmovs^  thatP  whatfoener  wt  defire 
 
 when  wepray-^ifrve  beleettethat  we  (hallhatie  it^  it  (hall  bee  accordingly 
 
 v«r«>'£'i-,whyisitftranoetoyW.B//^5p,thatin  bsleeuiog  according 
 
 to  the  word  and  promife  of  God,  to  bee  partakers  of  thofe  things 
 
 which  he  hath  promifed,  we  fiiould  bee  faid  to  become  partakers 
 
 thereof.''ln  thofcmad  prefuniptions fondly  alicdgedby  him,  there 
 
 is  no  btleeuingjbecaufe  there  is  no  ground  whereupon  to  bcleecue , 
 
 but  when  God  promifcth,and  tieth  the  e ffcdVof  his  promife  to  the 
 
 belceuingofit,notto  beleeuethatin  the  belceuing  of  it  wccarc 
 
 parakers  of  that  which  we  beleeue,  is  to  make  God  a  liar,  and  to 
 
 fruftratc  that  which  he  hath  piofitifcd.  Sith  then  God  harh  pio- 
 
 «Terem.i»  5.    tnifcdChfift  vnto  vS,tobe^o«rr/g^;(?tf«/w^x.and  that  '^j-  the  faith 
 
 tRom.s.ij.       of  /effn  Chrifi  ^ihit  is ,  by  belecuinghim  to  be  that  vntovs  which 
 
 God  hath  promifed,  furely  inbeleeuing  him  tobecourrighteouf- 
 
 a.Coi.j.ii.      ^^0.^  1^^  jg  ^yj.  j-jg^ifcoufncire,  and  ^fvee  aremade  the  right eoufnejfc 
 
 of  God  in  him.  And  this  is  indccde  not  by  receiuingChriHs  righ- 
 
 tcoufneire  really  mto  vs,but  by  hauing  trghteoufnefle  imputed  vn- 
 
 tovsforhisfake.Forwereceincthen&hteoufncdcofChrii^  euen 
 
 tlobn  i.$g.      as  we  receiue  himfelfCjWhofo  bccommefh  ours,  as  th^v^  tree  abide 
 
 MBi'^'.  5.30.      '^  hi'^  '^'fd  hs  tn  vs-^^  we  are  members'  of  bis  body. f)f  his  flefh^and  of  his 
 
 ^i?«<rj-, we  arc  really  and  truely  by  the  power  ol^  his  fpiritjone  wich 
 
 himandhewichvs,andycthcisnotpcEfonally  &  bodily  b;oui;ht 
 
 vnto 
 
That  faith  ortelie  doth  iujlifie,  f  09 
 
 vnto  vs.  Faith  fcckcth  Cntill,and  findeth  hiirij  and  holdcth  hiin 
 
 in  the  virgins  wombc,  in  the  manger,  in  the  garden,  vponthc 
 
 erode, in  the graijc,  in  his  rcfurredtion  & alcei .fi;  jh  vuto  hcaucn, 
 
 and  in  Ins  now  fitting  at  the  right  hand  of  God  tomakcintcrcc^fi- 
 
 on  Tor  vs.Eucry  where  faith  cmbraccth  hini^and  ineuery  ofthcfc 
 
 fecth  hirn  to  br.  ours, as  hailing  vndcrt^kcn  and  atclimed  ail  rhcfc 
 
 things  for  oLirfakcs.Euenlo the  righteour:ic(rc& merit  olChrift 
 
 is  fpiritujiiy,bi)t  really  ours  within  and  vvithont,in  fpirit^Si  (oulc 
 
 and  hody,roclfnfe  and  fancl:. He  vs  vnto  God. Bjt,  faith  hey/// ^^ 
 
 curs  hy  Gods impuia.ton^  tvh  t  need tve  then  faiihy  aJafpiritft4itha»d 
 
 torecetuett?  A  toolilband  idlcqacQion  ;  as  it  hclhould  (ay,  If! 
 
 gmefoudtoa  hu-igryman,  whatnecd  hathhccithcrofahandto 
 
 take  it,  or  a  nioutli  toeatc  it  ?  He  himfclfcfaw  that  theanfwer  is 
 
 ready  ,euen  the  fame  that  /Imhrofe  dcliucrcth  ^  Cod  hat  h  fo  decreed:  x^^j,.(,r,„ 
 
 U ia ths4( apfBtntedofGod\Go6x^c^\.\\vC{\\\2i\x\\ito  which  hcwilim-  v.''*'-c^-\.6.sie 
 
 putt  the  I  ighteoiilncirc  of  Chnlt.  Where  we  may  wonder  at  the  u'^'^tZ'S'". 
 
 abfurd  bnjdpcs of  tni?  blind  baiai d,whotelIeth  vs hereupon, that  ^' "» ^-Cot.cap.^ 
 
 h  wiflbe  bold  ro fay, that  any  other  vertueis  as  proper  as  faith. jo  h.iHS  \}i^^c."'*'* 
 
 Chrtfi  4f  piled  Vnto  vs.\Nbdt  A'^, B /p}  op, wiW  you  bcboldtofay^fhat 
 
 any  ochcr  vcrtuis  as  proper  to  apply Chrift  vnto  vs,asthat  which 
 
 God  hi  mfclfe  hath  appointed  for  thatvfc  ?  Is  not  the tPi/t and  ordi- 
 
 «4«cro/"Go^(ufticienttore(lraincyoiir  prefumption&bouldnes, 
 
 &'.niur  your  mouth  from  rnninc  ouerin  tbisfortfHf  faiihjthac 
 
 thfre  ts  no  Btheraptne^e  re^uifti  m  the  condition  it  (elf . but  o»lythe  ivtU 
 
 and  ordinance  of  ^od  But  Oial  we  be  Co  impious, as  to  thiuk  thai  tlic 
 
 wil^  ordmace  of  God  without  caufe  appomteth  one  c  Oviition  \s  he 
 
 as wcl  it  m;ghrappointanother,crapomtcth  anythmgtobedon 
 
 wh  ch  is  i\ot  rrorefitly  don  that  way  rhat  hcappoinrc  th,thcn  any 
 
 ctler  way?  rhv  Apoftle  tclleth  \s^^Therfo,e  it  u  bjfaith^i  bat  it  may  -  R001.4.K?, 
 
 be  of  grace,  importingthat  faith  isappointeda'*  the  fittcll  meaiies, 
 
 wherb  V  to  fet  forth  the  grace  of  God  A^ain.headdeth  for  anoth.cr 
 
 reafon, '  That  thepromije  mi^ht  be  fure  to  all  the  feed.  For  no  oihcr-  7  ibiM. 
 
 V  ife  can  wc  reft  allured  of  thcpromilcofGo'f.buras  It  is  of  grace, '^•'P-5-*''*,, 
 
 V  Mo  in  our  woikscanhndnothngwherupo  to  afTurcour  fclues.  45..\u'/,y,£>«t 
 Bv  faith  therforewcbcleeuc  itto  be  oferace,  that  with  cofbrtablt  ^'A'«''^""« 
 
 iT      '  r         1  n     t      1   1    rr  i        i  fi  U  f"  t  141  ^uan$ 
 
 aiiuracewcmavfirm)ycxpcarhcblcii!ngwbichGodhafhpromi«/.'nA.-/«ffm«r, 
 fed  v.^tovs  Another  rcafoAirh  J'./'rfw/.whvfairh  is  fp-ciallvapoin  "X'/I'-i'"'*' 
 tcd^ii*  ttexilnde btafitn^.  So  faith  ^mbrofe  j  ^God  haihtf>,>de choife  "'^'*"^*""' 
 
 Kk^Z  that 
 
^^IQ  Tht faith  onely  doth  iupfiel 
 
 that  pilttatlefifhouU  be  gotten  rather  l>y  fan  h  then  byWorki,  thatfi9 
 man pjonld glory  tKhuoxvKe doings.  It  is  therefore  for  the  fpcciall 
 aptneiVc  of  faith,  that  God  hath  appointed  it  to  be  the  inflrumcnt 
 forapplyingvntovs  the  whole  benefit  of  Chrifl:.  Yet  M.Bi^of 
 tellethvs,  that  trnedtmne  reafon teacheth him^  that  hothho^e  and 
 charity  doe  much  rnore  af ply  Chrtft s  merits  vntovs  then  faith  doth. 
 But  it  is  indeed  a  dreaming  and  vnrcafonable  fancy^  and  not  any 
 true  duiinerearon  that  hath  taught  him  fo.  For  whereas  hcfaith, 
 tha  hop",  applie^hinpartictilarwhatfauhbeleeuethingeneralyit hath 
 been  before  flicwedjthat  the  office  of  true  faith  is  to  make  this  par- 
 ticular application.  And  indeed  there  can  be  no  true  hope  in  any 
 man-,  where  there  is  not  firfl  a  faith  to  apply  the  benefit  of  Chnft 
 particularly  to  himfelfc.  Forthoughlbelecucthatlefusisa  Sa- 
 i]iour,yct  what  ground  hauc  I  thereby  to  hope  for  SaluationjVn- 
 lelfe  I  belecuethat  hcliath  faued  me ;  that  "" he  hath  louedme  and 
 pfu^tt  himfelfefor  me  ?  Surely  vnletfc  I  belecue  for  my  felfe,  I  can- 
 not hope  for  any  ihingfor  my  fclfe,faue  onely  at  vnccrtainc  ad- 
 vcnture,and  without  ground.  Now  M.Btfhops  hope  being  no 
 othcr,howcan  he  bcfaidthcrbytoapply  thattohimfelfcwhcrc- 
 of  hce  is  ftill  to  ftand  in  fearc  whether  it  bee  his  or  not  i  But  to 
 come  neerer  to  the  point,thequcftion  here  is  of  applying  the  me- 
 rits of  Chrifts  vnto  vs.Now  the  merit  of  Chrift  is  that  that  Chrill 
 hath  already  done  for  vs.  But  hope  refpcdcth  that  onely  that 
 is  futurely  to  be  done.Hope  therefore  can  in  no  fort  be  the  inftru- 
 ment  to  apply  vntovs  the  merit  of  Chrift.  Neither  can  charity 
 feruevs  for  that  vfe,becaufcl  cannot  prefumc  ofthat  thatisano- 
 thcrSjVponany  confcienccof  my  loue  towards  him,  but  vpon 
 confidence  onely  of  his  loue  towards  me.  Howfocuer  Ifeemc 
 to  imploy  my  fclf  to  theferuiceofGod,  yet  it  giuf  th  menothing 
 whereoftoprelumcwith  him.vnlelfcl  belceue  that  of  his  loue 
 hee  doth  accept  my  fcruice,  and  will  reward  the  fame.  Bee  it  as 
 }A3(\cv  Bi/hop  Ciith,  that  all  things  are  common  amongft  friends, 
 butbeforcwccan  build  thereupon,  wee  muil  haue  it  refolued 
 vnto  vs,  that  God  takcth  vsfor  his  friends,  which  can  bee  no 
 ciherwifc  but  by  faith  onely,  ^  God  hauing  fet  foorth  Ch  iflta 
 tee  an  attonement  (to  make  vs  friends  with  God)  through  faith 
 in  hts  blond.  Faith  then  muO  firfl:  apply  vnto  vs  the  mcrirc 
 of  the  bloud  of  Chrift,  before  there  can  bee  any  fricndrtiippc 
 
 bctwixf 
 
rhat faith  onely  doth  fufitfif,  J  11 
 
 bctvvixiGodandvs.  Andalchouphbccirrgnowinfricndfliipwiih 
 Chrift,  our  lo  ue  may  giuc  vs  encouragqment  &  comfort,  to  make 
 vfc  to  our  (clues  of  that  that  i%  his,yct  it  is  not  by  our  louc,  that  \vc 
 take  it  to  nuke  vfe  therof.For  the  ad  of  louc  is  don  only  exiramit- 
 tendo,  by  ifibc  and  pafl'agc  from  vs  to  Chrift,  and  therefore  it  muft 
 be  fomwhat  elfc  whereby  we  recciuc  and  apply  from  Chrift  to  vs. 
 To  bcfliort,  wee  wonder  what  application  M.Bi/hop  c^n  make 
 by  charity,  who "  plainly  profeffeth  that  he  cannot  tell  whether  he 
 louc  God  0/  God  loue  iiim ;  who  faith  that  hope  and  charity  arc  ^^^J*^^•  ^**'*' 
 feated  in  the  darkc  corners  of  the  will,  and  a  man  hath  but  oncly 
 coniCiflurcSj  and  a  probable  opinion  of  the  being  thercofin  hinl- 
 felfe.VVhatftiallhcthcn  make  bold  of  in  nameoffricndftiipvvith 
 Chrift,  who  knoweth  not  whether  he  be  a  friend  to  Chrift,  or 
 Chrift  to  him  ?  As  for  the  faying  ofAnfiine,  why  he  alledgeth  it  I  ' 
 knownct;  vnlclfe  itbethat  he  were  oncly  defirous  to  fay  fome- 
 whatout  of  y^«/?/«tf.  J".  y^«/?/>»noteth,  thatinlierentiufticc  confi- 
 ftcth  in  charily,  which  is  the  fumme  of  the  /awjwhich  is  the  rule  of 
 iuftice.  According  thereforetothcmeafurcof  our  charity grea^ 
 tcror  Icflc,  fois  the  mcafurc  of  our  righteoufnclTc.  We  fiy  the 
 fame,  but  what  is  this  to  fticw  that  charity  is  the  fittcftinftrunienc 
 to  apply  vnro  vs  the  merit  of  Chnft  ?  But  that  he  may  not  drcamc 
 of  luftification  before  God,  by  any  perfection  of  charity  here,  let 
 him  remember  what  Saint  Aujiine  hath  (aid  thereof,  that  ^perfeB  ( ^.luijpijl.if. 
 cbaru^  is  tn  no  manfo long m he  lineth  here ;  th^t  the  tefnejfe  thereof  ^'*['^*' "/>.»/«!?. 
 to  that  t  hut  it  ouiht  to  be,  ts  by  reafon  of  a  default  or  corruption  tn  z//, 
 •  by  reafon  whereof ,  no  man  liuing  [hall  be  iujitfied  in  the  fight  of 
 Cod. 
 
 30  W.  Bishop. 
 
 M.Perkins  fourth  reafon  is  taken  from  the  iudgment  of  the 
 juncicnt  Church:  They  arc  blcfled,  to  whom  without  any  labour 
 or  vvotkc  done,  iniquiccs  arc  remitted  .  So  no  workcs  or  rcpcn-  ^mir»f.iH  ^•)«. 
 tance  is  required  of  them,  but  oncly  that  ihcy  bclceue.  Tethe/e  and  ^• 
 fuch  Itke  xvords^  I  an  fiver. 
 
 Firji^  that  tt  is  very  vnceriaine^  vehether  thefe  Commentaries  be 
 Saint  fiixr\bxo\cs. 
 Secondly y  that  that  Author  excludeth  not  repentance ^  butonely  the 
 
7 1  a  Tl^tfahh  onely  doth  mpfii, 
 
 '  •  fporkf^  oj^MbfeS- to,  whicf^  the  hvcei  held  to  he  Kccefary :  oi  clrcHm* 
 tifihh'jdnkfudh like, fee  the  flace,  and  confer trithtt  thatmhtchhe  hmh 
 Written  in  the  fame  ypor^e^vpon  the  fourth  t9  the  Hcbrewes^  where  he 
 ^^mh  thefe  words  -.Fdiih  is  a;^reattbi»g^andv»ithom  it^tt  is  nofpoffible 
 '  ttf  he  fitH^^b^tit faith  alom  doth  notf^ffice:  hut  it  is  necejfmyjhatfatth 
 •'tt.^oT'yhjtydritJ^-and.efinfferfe  worthy  of  God.       '■' 
 Sevirh.^f.     ::    ]l\\\^crkittir;e^t  authority  is  gathered  out  of S  A^(^'nc.  Thirc  is 
 one  propitiation  for  all  CinnerSytohdeeue'm  ChriihTrpteyhfit  where 
 "'^^ ■^■*;.^'./'   isiij thatwt needenothingAfe Jbht to heleette? 
 lemUi.i.ea.j.   ,      ,;^  HclichiLTs/««/^jOraccwbich  is  ofmcrcy.is  apprehended  by 
 "  ^iFiTrti'aipnt/&'tfDt^o(^wtif  kcsjthat  jSjV^JC  do  not  merit  by  our  wotks 
 '  doncbcfore  gra'eCj  'any  thing  at  Godfrhand,  but  of  his  mercy  re- 
 cciue  both  faith  and  iuftification. 
 ^ur.cit./ir.2i,       ^^  Bernard  ^^ife.-WhofocuefthJrfteth  after  righteoufneffc,  let 
 him  belccue  in  thee; that  being  iuftificd  by  faith  aloncj  he  may 
 ;,haiie  peace  with  God. 
 
 ^  Anfwer.'  By  faith  alone ^hrexcUdeth  aU other  meanes,  that  either 
 '  hvt>  or  Gentle  re^quired,  hm  not  charity,  which  his  verywords  include; 
 for  horv  can  we  ahhorre/tnne,  andthirfi  after  inftice,  without  charity^ 
 4nd  in  the  fame  worke  he  declareth  fUinly,  that  he  cornprehendeth 
 *^'**'*'**  ahvaies  charity ^  when  he/peakfsofa  itiflifying  faith ;  faying^  A  right 
 
 faith  doth  not  make  a  man  righrccus,  if  it  vvorke  not  by  charity, 
 ^W4^<i/«tf:  Neither  works  without  faithj  norfauh  without  works 
 is  fufficicnt  to  make  the  foulc  righteous. 
 ^j  J.  Chryfojlowe^  they  faid,hc  who  refled  on  faith  alone,  was  ac- 
 
 curfed:but  P4«/ fheweth,  that  he  is  blefled  whorcfted  on  faith 
 alone,  Anfwer, He  f^eakssofthe  leweswho  held  Chriflians  accurfed^ 
 hecauferefiingon  the  faith  in  Chrifl,  would  not  ohferueiivithallh\o. 
 Gal ;.  fcs  lavfi'.the  Apofile  contrariwife denoUKceth  them  accurfed^  who  would 
 
 iojne  the  ceremonies  o/Mofes  law  with  chrifiian  religion  ,  and  ft 
 faith  alone  there  excludeth  onely  the  old  law  ^not  the  workes  of  charity: 
 DeHmit.        fohemxngleih  pittifulljf  afentence  of  S.BiC^ls faying :  Let  man  ac- 
 knowledge himfeUe  to  want  true  iu(lice,and  that  he  is  iiiflificd  on- 
 Jy  by  faith  in  Chr\(\:!fa  man  knew  bimfe/f lujl/fied  hy  faith  in  Chrifl, 
 how  can  he  acknowledge  that  he  wants  true  iufttce}  His  words  truly  re- 
 peated are' thefe  ,\jzi  man  acknowledge  that  he  i->  vnworrhieof 
 true  iuiiice ;  and  that  his  iuflification  comes  not  of  his  defertjbu:  of 
 the  mcerc  mercy  of  Go  J  through  Chrili  So  that  by  faith  alone 
 
 Saint 
 
 { 
 
.  rhtfdtth  onely  doth  iuJlifU.  'T I J 
 
 Saint  B.iGI  treating  of  bHtniltty,  excludes  all  met  it  ofouro)»ne,but 
 noneceff'arie  g9oddi[politioh,  as youmaj [ee inhis  Sermtttdc  Fide, 
 where  he  f  roues  by  many  texts  of  holy  Serif  ture^  that  charity  is  as  ««- 
 ceffarie  as  faith. 
 
 M.  Perkins  Ufitefltmonyiiom  o/Origcn :  Who  proucs(^  oT'/. 
 /tf/i^m//4/^;lbar only  bcJccuing  without  workesludificch,  by  the  ^°"'-^' 
 example  of  the  Thccfc  on  the  Croflc,  of  whole  good  works  there 
 is  no  mention. 
 
 Anfxver,  Origcn  exchtdeth  nogooddifpofttion  in  vs  to  iuflification^ 
 hutf^uh^  thataman  may  hefauedy  Without  doing  outtvardly  any  good 
 workes^tfheewant  time  and  f  lace :  as  the  Theefedid.rvhoprefentljf  vp* 
 enhls  conuer^onwasput  to  deaths  nhich  is  good  Catholtke  do^rtne  : 
 but  that  you  may  percetue  how  neceffarie  the  good  dt/pofitifins  before 
 mentioned.be  to  iuftificatio,you  (hall  find  ifyou  confider  rvelallcircum- 
 fiances^notone  of  them  to  haue  been^vantina  in  that  goodTheefet  con. 
 nerfioii.Ftr^,that  hefioodinfeare  of  Gods  tuft  iudgement,appeares  by 
 thefe  hts  words,  to  his  fellow, Doc(\  thou  notfcarc  God,&c.  He  had 
 hope  tobefanedby  Chrtjl^outofwhtchhefatde:  O  Lord  remember 
 me,  when  thou  commcft  into  thy  Kingdome  :  Bybothxvhtehfpee- 
 ches  is  (hewed  alfo  his  faith  both  tn  God^that  he  is  thegouernor  and  tptjl 
 fudge  of  the  world^and  in  Chnfl^that  he  was  the  Redeemer  ofmanl^K-d. 
 His  repentance  andconfeffion  of  his  fault , is  laid  down  in  this:  And  vvc 
 trucly  fuffcr  vvorthily:/^^  charity  towards  God  &  his  neighbor  Jn  re- 
 prehending his  fellows  blafphemtc,  tn  defending  Chnfts  innocencie :  and 
 in  the  middeft  of  his  great  efi  dijgraces^and  raging  enemies, to  confeffe 
 htm  to  be  King  oftheworldtocome:  out  ofallwhichwe  way  gather  aU 
 fojtbat  hee  hadafud  purpofe  to  amend  his  life,  Andtohauetaksnfuch 
 trderfor his recouerie^astt P70uld  pleafe  Chrtfi  his  Sauiour  toappotnt. 
 So  that  he  lacked  not  ary  one  ofthofe  difpoftions^  which  the  Gatholtkf 
 Churchreejutres  to  iujtificAtion.Nowthatjth.n  great  Do^GtOxigcn 
 meant  not  to  exclude  any  of  thefe  good  (jualittes  out  of  the  company  of 
 faith,  is  apparant,  by  that  which  he  kith  written  on  the  next  Chapter : 
 rvhere  lie  faith ;  That  faith  cannot  bee  imputed  toiu(iicc,to  fuch  as  Rom  4. 
 bclccucinChri(l,vnlcllethcydo  v%ithail  putori-\hcoldm3n:^/«<i/« 
 little  before  more  plainly  faying :  1  tbinkc  tliai  faith  is  the  fiitt  begin- 
 ning of  falujtion,  hopcisprocccdingintlic  building,  but  iheiop 
 and  perfcilion  of  the  whole  worke  is  chaiitie. 
 
 Kk4  R.  Abbot. 
 
.-'):'l  '}  'i^r--\'''\  R'  Abbot. 
 
 To  Cct  downe  the  places  alledged  out  of  v/W;-^)?,  isfufficlcnt 
 
 to  difcouer  the  bad  and  euill  confcience  ofM.Bt/hop  in  the  anfwe- 
 
 ring  ofthctTJ j  and  to  rhew  what  a  one  hce  is  indecde in  all  the  reft 
 
 « o/<»35  #/.«  "^ff-of  his  anfwcrs.  Firft,  *  they  are  iuftifidfrcelie^Czhh  he,  becau[e  woYm 
 
 fL^llalJmix    ki»g  nothings  nor  makjng  any  reqmtall^they  are  iaFiified  by  faith  alone 
 
 rtthUperm'csne-fij^g^^^fj  ^^^  ^^ff  of  God.  Thcfccondis  this  ;  ^  Jhey'arehMedto 
 
 tins  iiicem rdden.      ,       ^        ,      '^'  •   r  t        i     ■      •    •  ■  r        •  i 
 
 usfoUfidetukifi.  vehom  withotit  any  labonr  or  tvorke  thetr  tmc^Htttes  are  forgmenand 
 can  [hh:  dona  Jlnnei  cottsrcd,  no  worke  ofpenitencie  being  required  of  them  ^  bm  onely 
 hj'lid.cAp.4.  to  bsleeue.  Thirdly,  he  faith, '  this  is  appo'medof  God,  that  he  that 
 Mxnifeftebeiti     ^ff/g^f^gthiK  Chnfi,(bafibe  fat^ed^vithoftt  workes  free/v.by  faith  a/one, 
 
 tttit  /luthis  fine  .  -'  II  I 
 
 ^pere  a  receiutngforgifienej/e  of^fwes.   I  pray  tnec  now  gentle  Reader  to 
 
 fJmt  quibis  fine 
 
 lah 
 
 •ore  veto, 
 
 iiquo  remmunuiT  ^^^]^^  vvcll  his  anfwer  to  chefe  allegations :  Firft.he  faith,  that  it  is 
 cata  tegunui',     verj  vncertainexvhetber thefs  Commentaries  be  Ambrofes.  Jt  is  true 
 nyAia.  ab  h:,  requi-  indcedc,  that  fomc  make  queftion  of  the  Prefaces  that  arc  infei  ted 
 t>per.x  nifitaniuK  to  thc  fcuerall  Epiftlcs,  butof thc  Commcntarics thcmlelues,  Uue 
 c'idemT»'i.Ccr.   ^ncly  vpoo  the  epiftlc  to  the  Hcbrcwes,  I  knowcno  man  that 
 caf.i.  Hocconiii-  doubtctb.   Their  ^  Sixths  Senenfts  reckoneth  them  for  the  vvorkcs 
 ^Tmuiiun     of/^w^/'^^  for  their  parr,  and  our  '  Centuriftes  for  our  parr,  and 
 ciiri^um  faiuui  Tit  on  both  fidcs  thcy  are  alwaics  cited  in  his  name.    There  is  no 
 %ZZai^£'  doubt  but  they  arc  the 'ivorkes  of  a  veric  auncient  writer,  if  thcy 
 remifiomm^ec-    vvcrenothis,  and  thcrcfotc  that  can  makelitdeio  acquit  Mafter 
 'I'sZTseHenf.    Btfhop  of  croffing  the  ancient  Church,  vnlcflc  hee  canne  giuc  vs  a 
 bMotb.finaj.4.  better anfwcr.  Bntthat  we  fhalihauc,  namelie,  thatthat  Autbour 
 lurZtb'^.ca^Jo.exclHdethnot  repentance^  but  one/y the tvorkes of MoCcs /awe,  which 
 the  /ewes  he  Id  to  bee  necef arte,  as  circumctfton  andfuch  like.  Short 
 andfwectc  i  thishcchathioldvs,  and  if  wee  will  fare  better,  wee 
 inuft  takethcpainestogoe  further.  But  let  him  remember  that 
 the  point  in  qucftion  is  of  bceing  iuftified^/  faith alone^  which 
 Saint  ^/w^yfii/tf  there  dife6^Iy  and  fully  aflfitmeth,  bj  faith  onely ^  by 
 fatth  onely,  it  isreqmred  onely  tobeleeue.  Now  though  thcceremo- 
 niallwor ices ofi'rff?/^/ law  becxcludedfromiuftification,yetifwc 
 bciuftified  by  any  other  workes,  wQczxcnoun\\'i^tdby  faith  onely 
 or  alone.Hc  cxcludeth  not  repentace^Caith  he;but  let  vs  requcft  hini 
 fo turnc vs  thcfc  words  into E<Ao]i(h:NuIla  abhis re^t4iftta poeniten- 
 tiaoperantfitantH93Vt  credant.  Wctake  it  to  be  this,  therebeing  re- 
 aftired  of  the  ho  labour  or  works  ofpenitency  or  repentance,  but  onely  to 
 
 beUetie, 
 
Th  At  faith  onely  doth  iftjltfs.  f  I  f 
 
 heteeueWc  mcancth  indeed  hypemtecy^  that  which  puhlikely  was 
 dotijik  for  which  m-n  wcrccallcd^a?»fr^»/w.^^«//tf»r/,asaftcrviard 
 rppcasechjbut  by  ixchiding  fuch  works  of  pcnitcncy,ircppcarctli 
 tnatit  wasnot  hismcaninj^to  <X-IuJecnIy  circumcifioii  &  fuch 
 other  ccrcmoiiicsof/i/iT,^/ law,  and  therefore  tiuiAJ.Btfjops  an- 
 fwcr  isa  vcricabfiiid  and  broken  l"l);f:.  M.jrkcthc  wordts  gentle 
 R'idcvf'f^orl^ifjg  Mothinff^  not  ntakjng  any  Ye<^mtall^vithout  Any  labour 
 orivofkf,  no  )rork.^ of  pe»ite»cy  r^ejnired^  rvitboftt  rvorl^s,  andfrec/jy 
 Mud  by  flvth  alone ^j\\  {o\\x\^w\o^  that  'rf  mans  vporkj  do  not  iuftific  htm,  f  -^»'*>'.',<»« P/i'. 
 t> fit hts prompt  futh,  as  the  lame  S.  Anibrofe  Ipcakcthin  another  U/Zw^^'w^'''** 
 place.  As  for  the  words  which  he  bringeth  to  croOc  the  o:hcr,thcy  i"J^'i>-^',t"^p.Ut 
 are  no  way  contraric  to  vs.Wc  fay  as  he  faith, thai//«///^  .r/om  fuffl.     '^'' '" 
 ceth  Kot^Sc  yet  wc  fay  as  bee  alfo  diih^th^it faith fnfficetb to  mfiifica- 
 //<7«.For  itisone  thine  to  fay  what  fufHceth  to  iu(iification  another 
 thing  to  fay  what  fufTiceth  to  the  perfe6}ion  of  a  Chrifiian  and  iu- 
 fiificd  man.  The  place  alledgcd  out  of  /^«/?/«tf  in  ferret  h  our  aircr-J/';.''^^;^^';^': 
 tion,though  it  cxprclfe  it  nor.  If  it  bee  eurpro^itnuio»,  that  is,  our  "i  exMifctor. 
 iuftification,tobcIecueinChrift,  thenoncly  tobeleciwin  Chnd  ^/p,*J/,"Ji!f^'^-; 
 doth  iuftific.  Ifnot,  then  it  cannot  be  faid  to  be  out  iuftifiGationto"«,<^'^F'/'-'''"/" 
 belecuein  Chr.ft.  For  where  the eflpc^l  bclongcth  to  many  caufcs {1,'''*^'"^^''^'"' 
 alike,  there  itcannotbcfingularlyattributcdtoany  one.  His  an-  '.* »  Cor.i.jo. 
 fwcr  to  the  words  ofHeJjchiM  is  impertinent;  for  Hefychiut  befidc  fcr'^i^jujli ,» .« 
 that  hce  faith,  that  grace  is  not  merited  bccaufcitis  of  mercy,  tcl-  "I'fo'ut'onc  i>ecca^ 
 Icth  vs  alfo  what  ic  is  whereby  thefamcis  apprehended,  and  that  k/l/?/;»er«^ 
 hcfaith  is  faith  alone.  ^  Grace  which  is  ofmcrcic  is  apprehended  h  "'■"■''  ■^'^/i'"/'^- 
 
 r    ■   I      ,       '  1  r  I       tr  I  I  111  »      irauun  lpr,r!ttur, 
 
 fatth  alone  and  not  ofxvorks.  It  grace  be  not  apprehended  by  w  orks  vr  nmf'-iumi-.i. 
 as  Hefjchttu  faithjWhy  doth  M.Bi(hoptc{\  vs  that  ic  is  apprehended  /'«'/'"' c?-'/>/i  di- 
 by  works?  If  it  be  apptehcnded  ifji  faith  alone , why  dioih  hce  tell  vs  ,':ijh:utu/i',fitm. 
 f  hat  it  is  not  apprehended  by  faith  alone  ?  Be  it  that  our  uoi  ks  be-  ^•^'"  '""'f"  A' 
 tore  grace  doe  not  merit  our  uiltihcation,  yet  it  by  workcs  wc  bee  cand:un,n'tam 
 iuftificd  as  well  as  by  faith,  then  it  is  not  trtic  which  this  Father  ""'^'^'^^-vf?- 
 laith,  that  the  grace  o\  niitincaf  ion  is  apprehended  pj  put  b^and  not  by  quif^:itfrofai.A^ 
 n>ffrt<ry. The  words  of  Saint  "Z^rrw^iri^arcp'ainclv  Spoken  of  the  ini-  ^"/'"Vr'-"'  - 
 putcdrightcoufneircot  IcfusChrilt,  by  occafionof  tiie  Apolllcs  .''tmer^^f ,» 
 words,  that Chrift  is ''  made  vmo  vs ofGodmfedome,  riihteoujnejfe,  ".  '"'""•''■'-  . 
 fant}ificatien clr  redemption.^  RighteoufneJfs^hiiU  hcyl>yforginenef  c/ 
 fin»ei,Si(or  profecuting  rhcrcot  faith  ol  Chri(h  ^  fo'fiveete  dfiuour  /^^^;.^|^^'  otuoK 
 ofthj  riffhttotipies  u  entry  vrberefpred  abroad^as  th,it  thou  an  not  only 
 
 called. 
 
);i6  -  That fdhhonely  doth  iufi'ife. 
 
 calledrhhteoUSy  butalfo  rtghteou[nejjeit(elfe,  ania  iufifyihg  righ' 
 reoujwjpf.  Asfirong  thou  an  toffifftfct  ^  thou  an  ready  toforgiue. 
 f-Phofaetier therefore heemgfrickedrvith  hu ftnties huMgrethandthir- 
 flethafter  rtghteoufneffe,  let  him  heleefie in  theewho  iiifiifieflthevfi' 
 godly ^and  heeing  injltped  by  faith  only  he  fliallhaHc  peace  with  God.  Ad, 
 Bi(hop  cellcth  vs,  that  S.  Bernard  by  faith  alone  excluded  all  other 
 meanes  that  either  lew  or  Genttlereijmredy  but  not  charitie.  Vaine 
 man,  what  had^.  i^tfr^y^r^hcererodoecithcrwiihlewesorGen- 
 tilcsrHe  fpakc  to  Chtiftian  and  faithfull  brethrcn,to  whom  he  had 
 nooccafioniogiueany  caueat  either  againiijcwes  or  Gentiles, 
 but  inftru6\eth  them  what  to  do  being  pricked  and  grccucd  with 
 finnr,  euen  to  hunger  and  thirfi  after  righteoufnejfe,  not  meaning  by 
 rtshteoufneffe  inherent  rightcoufnefle,  as  M.  Bi[hop  doth,  but  that 
 righteottfnes  which  conGlkth  as  he  had  before  expounded  it,  in  the 
 forgifienefeofftns.  Therefore  he  teacheth  to  beleeuc  in  Chrift>who 
 ■iulf.tkdo7iws  is  ourriohteoufncflc,Ur/g^/'<f«7»/»#,as  hcefpcaketh  againe,f^4r 
 ddiaafiibfinm.  forgtucth fnncs ;  the formeof which rightcoufneile hee  cxprclleth 
 mDeUaa  iunen.thus',^  Remember  not  the  ofefices  of  my  youth  and  my  ignorances, and 
 turu  me^  &  tgno- 1  ^^  righteous  or  tufl.  Thus  S.  Bernard  faith^tbat  a  man  is  iufitfled  by 
 n.ewncris driii-  faith a/one,3t)d  01311  wc  be  lo mad  as  to  tninke,tnat  in  t^yingaman 
 j?w  p^in.  ^^  iuffifed  byfatth  alone  ^  his  meaning  was  as  M.  BiJhop  affirmetft, 
 
 that  a  man  is  iuftified  by  faith  and  charitie,  that  is  to  fay,  not  iiifti- 
 fied  by  faith  alone  ?  And  did  S. Bernard  think  that  a  man  hath  cha- 
 ritie before  he  haue  charitie?For  feeing  as /^/.-5//Z7i)/>tcllcthvs,  the 
 giftofchariiyisinfufcdandpowrcdintovsiniuftjfication,  furely 
 tofay  that  by  charitie  a  man  is  iuliificd,  is  to  fay,  that  by  charitie 
 the  gift  of  charitie  IS  powred  into  him.  Whichifitbeabfurd,  then 
 let  him  be  content  that  S.Bernards  meaning  be,as  indeed  it  is,  that 
 amanisiulhfied  by  faith  alone,&:  let  him  take  charitie  for  a  gift  of 
 the  iii{hficd3&:  not  for  any  fore-running  caufe  ofiufiification.Now 
 that  the  righteoufncs  therefpoken  of  is  not  meant  of  inherent  righ- 
 n  7«  unt.'^^zr.ii,.  teoufncfle  it  is  very  plain,in  that  S.Bemardin  the  words  following 
 m:ifMitbom.nc  crcatJth  fcuerally  therofvnder  the  nameoffandificaiio.His  coun- 
 S^fitl'?-  ter-places  ace  impertinent.  What  S.Bernard  therein  faith.wc  fay: 
 raturexdUecii^nc  u  ^  fnayji  beleeutfig  aright,  except  it  vfotke  by  loue,  doth  not  fet  him 
 ^^Zt^'^lt^era  right  or /Iraight  ;  andagaine,  *  Neither  faith  mthout  workes,  nor 
 fin;  fide  ipttficiMt  xvorkes  n  it  hout  faith,  doefu^cetothereiiittide  er  jlraightnejfe  of  the 
 tZf''^''"'  mifJdeJmc  it  is,  as  I  hauc  often  faid,  that  to  the  full  reclifying  and 
 ■■'--■■-  -  perfcding 
 
That  faith  ofiely  doth  iu [I /fie.  5*  1 7 
 
 perfedling  ofa  man,  beIon;^cth  not  oncly  luHification  by  die  for- 
 giucncffcoffinncs,  but  alfo  fandificatlon  co  choritic  and  good 
 worlccs;  buc  whar  doth  ihishindcr,  but  that  notwirhft  ituiing  bo:h  L/.'^j./^iiV,- 
 thcwotkcofiuftificationandcheobrainin'TjIfo  oFranc^ifKation,  ff^-'»f-f"»/'»^ 
 mavbe  performed  by  faith  alone?  ChryjojtQms  words  arc,  ^They  crabi!,i c/i . he 
 ftyd  he  who  rejied  oHfAtth  alone  is  accurfed ;  but  Pdtt/fti:hjhat  he  is  z^/;',' 7'''%^^ 
 t>lr(]ed  th.it  reflet h  v^on  f-itth  alone .  M.Bif^Jofs  anfwcr,  that /vj/>A  «,•/:«/?«.»  tc- 
 ^/'jwtf  thcreexcludcthonely  ihc  ceremonies  of  Mo  fes  law  'xsiir^zdit  "'ti'T"^'' , - 
 flicwcd  tobc  vaJHC.  fiut  hcrcit  turtherappcareth,  nHhatC/;^7/(!?-/.,oj,«u»«w«- 
 /?<?wf  notcth.that  the  Apoltlemakcthfpeciall  choice  of  r^^m^^w,'/'"'^''^'''^''f 
 who  waslo  long  before  the  Law,  for  ancxampleof  bcinc;  jnfTi-/.//f/4r//./;Vjr«'a. 
 fied  without  workcs,  d^ndih^i'^tvheM  a4  he  ahotinded  in  ^oodxvorkes .  ^"^/'""^e 
 
 /-  n/-ii  III        g''^'i'i>ne.xfide 
 
 Forifhc  in  that  cafe  were  not  iullincd  by  his  vvorkcs,  buc  by  \\\%  m!U!;c<xmcft,df. 
 faith,  then  it  is  manifeft  tliat  not  oncly  the  ceremoniall  vvoikes  of  f'""/  "^"""^l 
 Mofes\r^,  but  all  other  workcs  arccxceptcd  rrcm  thaiiuftihc,a-r:iw»?.  z-jj.e*;* 
 cion  that  is  defcribcd  to  be  by  faith  alone.Wc  are  cq  be  iunificd  as  i'A''^r'r''"^' 
 ^brahjtm  was.  Abraham  thouch  he  abounded  in  pood  v\  orkes.ycc  r  i  .Coi-.i.?©. 
 was  not  iuftificd  thereby .  Therefore  we  alfo  thounh  we  haue  good  ^j//^' J*^^*'^, 
 woflces,  yet  are  not  iufiified  thereby,  butby  faith  alone.  The  (en  ^^  nW^j^ixj. 
 tenccof5<»/7/hefaith  is  pitifully  mangled  by /I/./'fri^w,  when  as  KXig;f;«,:/;^Ma 
 byhimfelfeit  is  altogether  marred.  Hiswordj,Ca\thhCytrf4cyrepe4'^'^<^^^''  *" 
 ted  are  the fe,  Let  tto  man acknovf ledge ,  Crr.puttingiiia  fcnteiiccof'^^'7'T'/"'''-:*''*" 
 his  ownc  making  vndcrthc  name  oiBafils  r^ords  truelj  repeated.  _"^.'.'""- 
 
 What  a  lliamclcflemanishc,  thus:omockehisRcadcr,thusgrof-^w,jj»»fMM, 
 lyand  palpably  to  forge  a  matter,  andyettoprefend  tiuth  .''B/?y///;i;na,;9VTC'» 
 hauingmentioncdthe  wordsof.S'.  Paul,  ibjt  ^  Chr tsi it^f^^de vn^o '^^<^r-f^'>it^ 
 tfs  ofGoixvi^domejinJhteoufyieffe.fanElt^ication  'and  rtdempiioa,  faith  ^'''*^^^*«5 
 
 fjumjffie  ;t^i. 
 
 'Wfyaci 
 
 hereupon  thus :  ^for  that  tsjierfe^andftilUfreiaycing  in  God^irhen  ^i.,  j\', 
 4  man  is  not  liftedvp  becaufe  of  his  o\rn  right  cAufnes^but  kr.owetb  ihatf^.f^f, 
 he  himfetfe  ts  de/lituteoftruenghteoufnes^avdis iu(li(icdby  fatihone-  i^ti'-wiepudBA' 
 ly  rvhichis  in  Chrt/l. T\\ushc  fpakc  to  aChrifiianauditoiic,and  in-  'u!^'f:i^"H4c'rfi' 
 (iriM^^cdthcm  toackno\vlcdr;ethemfcIuestobcvoidiWantmg,df-f'r'''^**c^'«'-f- 
 fiiaircof  true  ri^^hteournes.&  to  be  iulhficd  only  by  fairh  in  Chrill.  ^uc^^^vJoll^-i, 
 At  Btfhop  faith,  :h^t  he  excludes allmerits  ofouroxrne^  btftnouccef-  "'•  '^''-wAiw 
 faiygooddtfpofi:ion\  but  fic  fhould  icmcbcr,!  fay, that  Ba(:l  fp^ke  I'-'.-'r^'-i^^u-ff 
 ro  them  that  were  p.dt  drpo'iiions  andprevarattons,  it  bcuiga  5v'r-  '.''^'"'^"■""/'''- 
 men,  VkoiadCatechnmenos,  Inch  as  wercyccto  be  b3p'J7.cd,  but  :,/vnj?i,w\, 
 adfideletJothefuithfrsll^zs  thcv  were  icarir.cd  alhr  b.intilinc,  ;.nd  '";;'/?'"» '••A^~ 
 
 UKm 
 
^15  Tytpithoneljdothhjlip, 
 
 ihcmcbiVihs  teach  to  acknowledge  ihcmfclucs  to  be  iurtified  by 
 
 faith  alone.Butwhofocucr  they  had  bene,  how  croflcly  doth  M^ 
 
 BiPjopsh^id  difpofition  carry  him  to  Ba/^ls  words?  Bafilhitb:  Let  a 
 
 mAtt  acinmledgehimfelfe  dejiime  oftruert^htevufaep^andto  be  in- 
 
 flt(iedo>i9ly  by  faith  in  Chrifi.  M.  Btjhop  faith,  a  man  is  not  dcftitute 
 
 *  oi  true rightcoufn elTc,  but  hath  vertuous  good  difpofitions  and 
 
 preparationsjhy  which  he  is  to  be  iuftified,and  not  by  faith  alone. 
 
 Cut  no.-mariiell  that  they  croffe  othcrs,who  are  fo  tangled  with  the 
 
 truth,  as  that  they  know  not  how  tofpeake,  but  to  croflcthcm- 
 
 fciiies,  ft  ill  blowing  boehhot  and  cold;/^^^//,  and  yet  for  workesj 
 
 for  miingyznd  yet  for  fomthing;no  mem^&nd  yet  tftfomefort  mc- 
 
 nt'irfmeere  mercie  jundyti  fomewhat  to  moucGodbefide  his  mcr- 
 
 cic.But  to  giuc  fome  colour  to  that  that  he  faith,  he  tcllefh  vs.thac 
 
 BafiliQ  Hs  Sermon  de  Fide  proueth  by  many  texts  of SeripiHrCj  that 
 
 aharmeis  at  f:efefarieasfai(h.Qc  it  fo.yct  he  doth  not  fay,  that  wc 
 
 n.mhMfit  srciuftifiedUy  charity.  We  fay,  as  he  there  faith,  ih^z  Hone i^  the 
 
 ebiraatY&vi-  badqic^rcognifjance  cf Chrt/i tan ?k en -finuch  commended  vnto  vs  by 
 
 fzi^cbr.M«'-  our  S3uior,as  a  matkc  whereby  hcwillhaue  vstobekno\vnctt>bc 
 
 his  difcipics.  Wc  fay  further,  that  it  isas  neccflarie  as  faith,  tothc 
 
 full  ^lerfcdronofj^'Chriftianman,  and  yet  we  fay  it  hath  nothing 
 
 eodointnc  adtof  iuftification.  To  his  qucftion  as  touching  the 
 
 t  Kotn.-j.?.        WO/ J>  allcdgcd,//^  «;<««  knoxvhimfelfe  iujltfiedbyfaiih  in  Chnf^how 
 
 xyOccuTHeii.i'i      ranke  acknowledge  .that  he  ivantstrfic  t^Jitcc}  )  anfwcr  him.that  a 
 
 op*r:bH)fUHca    man  ackrsowledgeth  himfelfc  to  wane  in  himlelfe  true  iiiherent  lu- 
 
 «.Wj,/i..r  n  j      confcflTiny  himfelfc  to  be  finncfull  and  corrupr^whcn  yet  he 
 
 j7f.i^.chjaraA    vvaniS*:h'ttOtth3ciumcex)r  nghteoulneiieot  which  ^'./^^/z/^laith: 
 
 ifrlt'Jf/ktfui'i-' '  To!iif»  th^Cl»9rkfthnot{\hai  \s,  "  who  hath  no  confidence  by  wotkes) 
 
 n-mHccxxonm.  but  bsleettsih  in  him  that  in^ifeth  the  vngodly^  hu  faith  is  reputed  for 
 
 fi/!mi»^£.    righteoafneffe ;" and  fo  as  ^4^/ faith,  he  uiufiifedbyfatthalone,  ''the 
 
 ftrit mnlticuii-    /ofisofthe  F^^ther^  andtherightectcfieffeofChrif}  the  Sonne  couertr.g 
 
 yoJip'nKc^'  the  mtihiitidMhisfinnes :  fo  that  they  are  as  if  ihc7  had  neucr  bin, 
 
 hp.fJDie/tfKfp-  and  hcasifiichad  otfendcd  riothiiig.as  before  hath  bene  declared. 
 
 fi!fiSZt^!u'  Origins  tetlimony  which  is  thclali  ofal.dcclarcth  plainly  the  fame 
 
 -v;  mdim  tan-     ^J-ja^  Bafls  dotbvthat^^^^  iufiificatton  of  faith  ahne  ufaffictentfothat 
 
 Jl^!^ir  IZm}'  ^man  onely  beleeuing  is ti^flifiedythosigh  there  haue  bene  nogookworke 
 
 \xi)iUl  tooptns    nsrf^rmedby  /(>/w.For  exarnf]:4c  hereof  he  allcdgcih  thcthiefe  on  the 
 
 ^i%%''^Zucroffe,^tiV^^om  for fasth alone  C^^^^ 
 
 ft 
 
 f'  ^'*,-^n;Uf-ffffff„f,^)'^4ife,Af'Bfff'opAj:\(\%'Cf:Qth  againc,  that  Ongenexcladesnc 
 
 ^ood 
 
Tkit  Fditfj  oncly  doth  iujl/fie,  ^  I  p 
 
 0ood^ifpo(itionmvs  toiftfli^CAtion.  A  Grange  mattcr,tliat  tluTe  Fa- 
 thers Ihould  hauc  (o  little  difcrction  Oi.'l  to  be  vrging  f^th  alom^ 
 faith  alone ^  and  yet  lliould  mcane  to  icaue  a  place  to  Ai.  B  ficps 
 food difpOj7tfOf7tj\\'hc\chyfatth a/one  is  oucrt\nn\vn^,Bm  iieaddcth 
 out  of  his  ma  (]cr  Bellurmine,  thaifatth  if  oppofeci  tocntu-^rd  tro;  l^s, 
 fothatC/r/grw/ meaning  is,  th^t  a  nsAn  maybefaHcdwitk(/pit  dointf 
 outwardly  any  goodveorkj,  tfhexvant  time  and  phcC'  And  wliac  arc 
 thofeoucvvjrd  works  I  Forlooth  Bellarminen^mcthtof.iflyayidio 
 giue  ^//wrj-.Abfurd  Friar,as  if  there:  were  no  omvcayd  good  tvorl^s  to 
 be  done.buc  only  faQing  and  giuingofalmes.^.  B/fhcp  here  vn-  '^fl'^f^:' 
 dcr  the  name  o{dt[f)ofnidsSciitih  forth  vino  vs  many  good  works  "'^'^'uld  pu^!*,^ 
 
 I.ec  ftn 
 
 ,  nee  ex* 
 
 of'the  thiefe  in  that  Ihort  time  of  his  bcinp  vpo  the  crolfe^^ir  feare/''"'"^'^'^'   , 
 of God,hope,pitth, repentance ^confejjionoffinnesjeue  tovcards  Ged ar.d r^ iu.,icnd,iUffir, 
 hisneiaihotir^inreprehendinqhis  fellowes  blafphemy,  and  defcndina''-'''^''H(t^ 
 Cbrijts$nnocency,  and  yet  of  him  Urtgen  afnrmcth  the  fame  that "'"«  cornit<r» 
 Cljryfojiome  did  before  o^ Abraham, t\ut  not  for  any  works,but  he^^,^^!;;;'/^^^. 
 "was  luHificd  by  faith  alone.*  Chrifl  didnot  enejHtre  concemtng  him,  ff't- 
 faith  he,  what  hehadwroagbt  before,  nor  did  looli^e  what  worl^he  psr-  \or^e,^]bid. 
 farmedvohenhe  hadbeleeued:  bat  being  togoeinto  Paradtfejoshe  him  Ex n:,iL Ufn  o^t' 
 to  accompany  htm,  bang  tujiified  onely  by  his  confeffion,  that  i?,  by  hisj!'/''^^''''^''^ 
 faith  which  he  vttercd  &  (hewed  bv  his  confeffion  of  Chrift.Thc  '^  ^J"«'«c-4- 
 other  example  thcrealleadged  by  Orlgen^  makcth  the  niatter  as  j.-S^^^S- 
 plainc,  whichisofthcrtomanintheGorpcl,  that  waflied  Chrids  ot  ("i""  fi<it"> tK 
 feet  with  her  tcares,  and  wiped  them  with  the  haircsof  her  head,  tle-igfoZZ  4. 
 v/hofe  good  works  vT/.^/yZ»(3p  hath  noted  alfob  before  :  to  whom  r'-^^"*'"-  fJl'f 
 notwithtlanding '  not  for  any  v^orkyf the  UwJbH^  for  faith  onely^mVi  h"t't  d!"'tn,lflri. 
 Ori^en,  lefwfatd,  thy  finnes  are  for frthen  thee:  a*tdaqaine,  Thy  faith  ""'■fi'""'"!'*' 
 
 t        I    r  J/xr        1^  /iJi  ^       f        "^  .  -'  credit  quod   ?t[:(t 
 
 hath  faued  thee.  Yea  but  Ongen  faith,"  thitfatih  cannot  be  tmptufd  ejl chnfiui ex 
 tomjitce.tofHch 06 beleeue  in  Chrift,vnlelfeiheyciocxvithalhHt  offihe  ^•'"*-'"* f  ■«> 
 
 .1  Air  I      -r       I  /I  •   •  I  JJ  (]Ut » JtUi  eft  ex 
 
 old  W4«. And  welay  no Iclic,that  mflihcationcannot  be  fcparated  Denmipeuat. 
 
 from  fandification;  but  where  the  one  is,thcre  is  the  othcT  alio:  p2!r./i!' 
 andyetitisdilhndlyto  bcconfidcrcd  whatbclongcth  to  the  one  lejuiLft'ol^'o^ 
 
 and  what  bciongcth  to  the  other.  Ficcorre^^cth  the  opinion  oi'^l^^^^rl^^i,,! 
 thcm,whotliinIccprofcfTion  of  faith  tobc  faith,  a:^d  thereupon  ?*'^""^^'"''f^''. 
 faith  as  Hcdo^that  to  fuch  their  faith,  becaufeindcrd  it  is  no  true  ^r/^x^f 
 faith,cannot  be  reputed  forrighteoufnelfe.Tncrefljre  offaith  he^"'"-7'"P" 
 faid  before :  'Do  not  thnikf,that  he  that  hathfttchafanh^Mxrhereh  ,tr>fi"^C^ 
 being  infti^idjie  hath  1 0  remce  whh  God  fan  i  ogtt  her  thercmth  haue  '-"'"• 
 
tSe^.U, 
 
 ■  J  2  o  Thatfahh  o^ely  doth  hfitp, 
 
 vnriohteoafnejfe .  For  if  he  that  heleeueth  that  lefus  is  Chrtfl^  he  horn 
 of  Gad ;  and  he  that  is  borne  ofGodffiNeth  not,  ittsntamfeft,  that  hee 
 ib.it keleemth in  lefns  ChnfiffiKneth  not ; aidifhe  doe  f fine ^(thu  is, 
 oiue himiclfc  ic  finne)/? is  certawethat  he heleeueth  not, Certaint  it 
 isy  that  he  that  trHelyheleeueth,doth  workethe  vporke  offatthandrtgh" 
 teoH^^rufje.and ofallgoodnejje  I  hus he (aith  as  ue do^that  true  faith 
 cannocbcfcparedtiom  godly  life  tfothatamancannodiauctel- 
 Iowiliip  with  Chrift  by  iuftification,  uho  by  fandificat/on  alfo 
 harh  not  fcllovvfliipwith  him.  But  the  rootc  of  all  is  faithjby  w  hich 
 alone wc  are  iullificdj  and  fo  the  barrc  oFfinnc  is  taken  away,thac 
 diuided  before  betwixt  God  and  vSjthatfo  the  fandifying  fpint  of 
 God  may  haue accclFe  vnto  vs,  to  workc  in  vs  thegooa  u orkcr  of 
 God^and  fo  to  prepare  vs  to  that  inheritance,to  the  hope  wherof 
 he  hath  called  vs.AS  for  thcother  place  that  he  citcib,it  is  the  fame 
 hictFedlvvirh  that  of /^»<3^/«a 'before  alicaged  and  containeth  no* 
 thins  but  what  wc  alfo  teach,  as  hath  bcene  declared  theic. 
 
 It 
 
 31  W.BiSHOP. 
 
 The  third  Difference  ef  lufitfication^  is  bow  farre  forth gtod  workt 
 are  re  quired  thereto, 
 ^  Mafter  Perkins  [aith.  That  after  the  dc<5lrinc  of  the  Church  of 
 
 *  Rome,  there  bt  two  kinds  of  Iuftification  :  the  firf},  when  of  a 
 
 finncroneismademft:  the  which  is  of  the  nicere  mercy  of  Gud 
 throughChnft,  withoutanymciit  of  msn,  orcly  fcmecertainc 
 ^ooddeuotionsofthcfoule,  (as  the  acls  of  Faith,  Feare,  Hope, 
 'Charity,Repcntancc  J  go  before  to  prepare  (as  it  were)  the  waie  , 
 and  to  make  It  more  fit  to  rccciuc  that  high  grace  of  iulliHca- 
 tion. 
 
 The  fecond  luHificatTon  is,  when  a  iufl  man  by  the  cxercifc  of 
 vertues  is  made  more  iurt:as  a  child  new  borne,doth  by  nom  iture 
 grow  day  by  day  bigger:  of  this  increafe  of  grace,  Catholiks  hold 
 good  works  to  be  the  meritorious  caufe. 
 
 M  ^aVmsfirfl granteththat goodworkj do pleafe  Gody  andhaues 
 femporall  reward. 
 
 2  .•  That  they  arenecejfary  to  faluation^not  as  the  caufe  thcrof^hut 
 tither  as  markes  tn  aivaj  todircU  vs  towards  falHotm :  or  as  fruit  f 
 
 aitd 
 
That  faith  onely  doth  iuflifu!,  'y  2  T 
 
 Mttd/tgMff  ofrighteoufnes^to  d:cUre  one  iQ.be  tufl  before  mettalnljich 
 hepjpffflcthtn^rathe^  todeludeoHr  nrgHtnentr  the  for  that  they  ejUem 
 much  of  good  vrorhj^  ivhtcb  they  hold  to  bee  no  better  thea  deadly 
 finnet. 
 
 Themaine  difference  then  hetxveeyjevs  con fifleth  i'j  this  :  \xhether 
 good  trorks  be  t  he  true  c.tftfe  if:deedofibe  increafe  of  our  tight  eoufnes, 
 rvhfch  ive  caUthefe  cond  mjltfication :  or  vfhethsr  they  bee  onely  fruits^ 
 Jignet  armarl^sefit, 
 
 R.  Abbot. 
 
 Herc/I/.  5//7-'<?p,  icfccmcthjdid  not  well  like  1h.1t  M.  Perkins 
 fliould  do  the  Church  of  Rome  chat  wrong,  to  make  her  better 
 then  indeed  rhcis:t'or  whereas  he  had  (aid,  that  they  exclude  ail 
 workes  from  the  firrtiuftification.andconftfleitto  bee  wholly  of 
 grace,  /l/.5//^<'/>reformcthhiscrror  by  adding,  that  certaine good 
 detiotionr  ofthefon!e,(as  the  ails  affatth,feare,hope,  charity, repen- 
 tance,)go  before  to  prepare  the  vpay  to  mfiification^  all  vvhich  it  hath 
 bene  hisdrifthiiheriotoproueiobc  properly  andtiuely  thecau- 
 fes  thereof  Now  as  touching  the  point  in  hand.iJW,  Pcrf{itjs  o\-)(cr- 
 ueth  three  things  accorded  vnto by  vs,  in  therccirall  whercoFA/, 
 BiP^op  vfeth  his  wonted  guifc  of  deceit  and  fraud  Firl^,  wegraunt, 
 that  good  works  doplealcGod,  and  arc  approucd  of  him,  and 
 therefore  hauercward:which  we  intend  both  temporal!  and  ctcr- 
 nall,biit  he  rnentioneth  it  as  if  we  affirmed  no  othcr,but  on-Jy /^w 
 por4//rtfw>.?r,i.Sccondly,wc  fay  that  they  are  neccfl'arie  to  falnatio, 
 not  as  caufes  either  conferuant,  adiuuant,or  procreant ,  but  cither 
 as  confcquent  fruits  of  that  faith  which  is  ncccd'jry  to  faluation, 
 or  as  markj  m  a  way, or  rather  the  way  it  fclfe  leading  to  faluation. 
 Thirdly  we  fay ,that  the  righteous  man  isinfome  fort  iuftified  by 
 workeSjasi".  lames  laith  that  Abraham  was  iufhficd  by  (vorkeSf 
 that  IS  declared  and  made  manifcli  to  be  iii(t.  And  this  he  acknow- 
 Icjgcth  to  be  in fom?  fort  alfo  before God,for that  ic plcaftth  God 
 by  our  workcs  totakc  the  figlu  and  knowledge  of  out  bi;h;  albeit 
 we  (orhcare  lo  to  fpc^k,both  for  ;iuoiding  confulion  in  this  difpu- 
 ration  of  luflilication  propeily  viiderftood  in  the  fight  ofGod,  and 
 alfofur  (hatlhcfimcphrafcin  the  Apofllcs  writing  ofthat  point, 
 iouads  another  way.  This  lall  M.Bifliop  here  c6ccjlcth,fcaMng  le^l: 
 
 it 
 
p  2  '^^^^  ^^^^^  ^^^b  ^^^^  nipfi^' 
 
 it  fhould  preucnt  him  ot  fomc  of  his  c?uils,  but  that  which  he  doth 
 allcdgc,  \i^{i\i\\u{htifpciinrAtherto  delude  their  Atgumems^  then 
 that  rte  efteeme  mtich  of  good  workcs, which  ( he  izhhjvceehold  to  bee 
 no  better  then  deadly  [iKnes.Thusl\\c^o(mg^)'co^\\2irM{\\\\fWycx\\ 
 his  partjRill  peruerring  fomtimcs  our  faying,  fometimcs  our  mea- 
 ning. Where hee cannot  oppugoc  that  which  we  teach,  he  will 
 make  hisReaderbclecuc.that  wemcanc  notas  we/ay.  Wefccno 
 fuch  difference  betwixt  them  and  vs,  betwixt  their  Hues  and  ours, 
 but  thac  we  may  well  be  thought  to  efteeme  good  works,  as  much 
 asthtvdo.Wewouldbeafhamcdtobcfuch  as  their  ftories  haue 
 defcri'bed their Popes,and  Cardinals, and  Bi!hops,nay,  zsMBi- 
 fhop  and  his  fellowcs  haue  d.-fcribcd  the  Icfuites  to  be.  Whereas  he 
 faichjthat  wc  zccount  good  works  ko  better  then  deadly  fittnesj:\c\/ety 
 impudently  fa'fifietii  that  which  wee  fay.  VVcaffirme  the  good 
 workes  of  the  faithfull  to  be  glorious  and  acceptable  in  Gods  fight 
 for  Chrifts  fake,  being  done  in  his  name,  andcftrcdvpon  the  ah 
 tar  olfaith  in  him.The  imperfection  thereof  is  accidcntall,and  ta- 
 keth  not  away  the  nature  of  a  good  workc,butonely  makeih  it  an 
 vnperfeitt'oodworkeiwhichiinperrcflionnotwithftanding  were 
 fuHicicnttocaufctheworkto  be  reic6lcd,iFin  rigor  and  extremity 
 God  IliQuId  weigh  the  fame  5  which  hee  doth  nor,  but  mercifully 
 pardoneth  it  forthrifts  fake. Seeing  then  the  blcm;fh  fciafide,  we 
 acknowledge  it  to  remainc  intirely  a  good  worke,being  the  work 
 of  the  grace  of  God,to  bee  accepted  and  re  warded  ofGod,  with 
 what  confcience  doth  this  brabler  fay,  that  of  good  workes  wee 
 make  no  better  then  deadly  finnesf  As  touching  the  quc-ftion  pro- 
 .poundedby  him,itconriftethoftwoparts-theone,of  theincreafc 
 .ofrightcoufncfle:theother,ofthecaufeof  that  increafe.  We  fay, 
 that  the  righceoufneflc  wherby  wc  are  to  be  iaftified  before  God, 
 fidmittcth  no  increafe,  bccaufe  it  muft  bee  perfed  righteoufnelfe: 
 for  pctfe(ft  righteoufnefle  confifleth  /»;W/»?/?^//,ifany  thing  be  ta- 
 ken from  it,icisnocpcrfe6l;and  if  it  be  not  pcrfcd^,  it  cannot  iufH" 
 fie  before  God.  Now  by  /^/,  Btjhop  itappearcih,  that  the  inherent 
 riohtcoufncs  which  they  fay  is  infufcd  into  a  man  in  his  firft  iufti- 
 fication.is  vnperfed-jbecaufcit  rcmaineth  afterwards  to  be  increa- 
 fed.  Ofthe  fame  inherent iuftice  vi'ce  aKomakeno  qucftion,  but 
 that  there  is  an  cncrcafc  thereof  to  bee  exp6(ftcd  and  laboured  for, 
 and  that  wc  arc  therein  CO  thriuc  and  grow  from  day  to  day  :  but 
 
 hence 
 
That  faith  onely  doth  iupfie,  ^z\ 
 
 hcncewcarguCjthatit  is  not  that  that  can  make  a  man  iuft  in  the 
 fightofGodzforthcdcfcdlthatisthcrcofiisnotbya  mecrepriua- 
 tion,but  by  admixtion  of  thccontrarit:  'f*  vttio  e(t,  ft  is  hy  reafon 
 effomecorruption^zi  S.Aujitn  faith.    Yea,  b  there u  [mne^  as  hce  *^^"l"fl ^fifl* 
 again  (MK\\,Tvhenchartty{ihdit  is  inhcrenr  iufticc)«  Ic^ethen  ttohght  bidem.d^ptrf. 
 f  Be.  But  where finne  is,  a  ir.an  cannot  bee  faid  to  bee  iultin  lhc^y^'^^'■^^^"5' 
 fightofGod.Thereforeby  the  Popifli imagined  firft  iuftification,  tkinta qu-x ejfi 
 a  man  cannot  be  iuftified  in  the  fight  of  God  :  no,nor  by  their  ix-^y/^^^'^^^lw^ 
 condiu(lificafion,bccaurcitncutrgrowcth  to  that,  but  that  it  is 
 ftill  capable ofincreafe.  It  rcmaineththcreforc,thatwearc  iuHin 
 the  fight  of  God  only  by  the  rigfircoufnes  ot  Chrift, which  is  with- 
 out increafc,being  fully  abfolutc  and  pcrfe6l  according  to  the  prc- 
 fcript  forme  of  the  law,  the  fame  being  vndertaken  for  our  fakes, 
 and  pcformcd  in  our  namc.But  whereas  we  acknowledge  the  in- 
 crease of  inherent  righteoufncire.there  growetha  queftion  of  the 
 caufeofthisincrcafc.  The  Romifh  do6lrinc  is ,  that  the  grace  of  ^  ^^z?,,  p^^;^,^ 
 God  is '  liks  vntoa&affefut  into  a  ma»s  ha»dto  ftay  him,and  that  it  c!ip.^.EJihxcirf 
 islefttohis/r^-rwiy/eithcrtovfcihisf^afFc  tokeepchim  vp,  or  io^^l,^JI^^'!''^l^^ 
 leauc  it  and  fo  to  fall.  Fr^^wZ^  then  (fay  they)  vfing  well  the  grace  *dmodum  ktcu.w 
 that  it  hath  receiuedjdefcructh  thereby  an  increafc  ofiuftice  and  J,%7!!!'clw7* 
 rightcoufnelfe.  Thus  they  ftilhang  all  vponjhe  merit  and  free  wil  '«'v«/«a/7  Wirv- 
 ofmantthcythinkcfcornc  to  haue  any  thing  of  gift,  buronc  wiy  p^Z^c^f"^ 
 orother  will  de feme  ail.  Butthc  doftrinc  of  truth  teachcth  vs  to*^»« 
 conceiue  all  to  be  of  gracr,both  the  fir  rt  gift  of  fanftification  ,  and 
 ill  the  fuccceding  increafc  rlicreof.  Foralthoughit  bee  true,  that 
 Godtothethankfullreceiuing  and  vfing  of  hii  gifts,  doth  addc 
 greater  meafurcthereof.accordingtoihatofour'Sauior;  *^  To  htm  f^J/^'^*,],'^^, 
 that  hathPfd/l  te gmen^that  is, fait h  JT.  Au^tn^  ^  To  them  that  vfe  wett  cfnijUt.i.ca.  t. 
 that  which  they  haue  receiued.yct  that  which  is  added,  is  but  ^ grace  ffjj'^u^"!^' 
 for  grace  ^-^ndi  **  the  rendrtng  of  one  gift  to  anothtrgift^  God  himfcltc  « ,2"»Mf'  *  «•- 
 giuing  himfclfc  occafion  byone  gift,  of  the  be  (lowing  of  another.  '  ""*''''•  '*** 
 
 ttfcriin' 
 
 As  he  giucth  faith.and  to  faith  giueth  that  for  which  we  bciccuejas  f  loh.i.i*. 
 hegiucthvstopray,and  to  our  prayer  giucth  that  for  which  we  ,wJ.T' 
 pray:foina|lthercfthe  giucth  grace,  and  giueth  tovfc  well  the  Do,u,fua dam fu. 
 grace  that  he  hath  giucn  •,  and  to  the  n^ell  vfing  thereof  giucth  alfo  '"'*'•         , 
 further  mcafure  and  increafc  of  grace,  that  both  in  the  gift  and  in 
 the  increafc  all  praifc  and  glory  may  redound  to  him.  The  mcanes 
 in  vs  whereby  ihisincreafc  is  wrought  vntovs,is  out  iaith;  which^ 
 
 LI  a< 
 
Y  2  4  That  faith  oncly  doth  iiipfe, 
 
 asi(  fiiR^rccciucih  the  fpiritjforecciucth  alio  the  in€rc8^cofif,vvhi» 
 
 left  by  the  grow  th  thereof  we  grow  more  inioChrft,  and  thereby 
 
 i..4mirof.in  irr.arc  more  2nd  mote  partakcfs  cfhislifc.i  7 Ijm  heattenly  Su>jk€Sz\i\\ 
 
 ex  '  iji.io.Miiu  ylffj^fcfg  i^ mcrefedord'tmintQjedvnto meacco  dtfurto my  fukh.Nnvi 
 
 fide  OTC.r  S^:,[tlla  J     '  1  '  ^  yi       ,     , 
 
 ccehiiu,veiminu-  the  Co  dctcrminc  the  point  wnerupon  we  are  heer  to  infilTjit  is  not, 
 
 imr  yd  augcur.  vvhctocr  I'liheicnt  righteoufdclTc  may  be  incrcafedjfor  that  we  de- 
 
 riie  not;nor  whether  good"  works  be  meritorious  caufcsof  the  in- 
 
 creafc  of  it,for  thatbelogcth  properly  to  the  queftio  ofmerits/but 
 
 the  qucrtion  isjwbether  in  the incrcaie  of  righteoiifnes,which  thfy 
 
 .  ,teg,rn;c  fecond  iuflification,wcgro w  to  any  fuch  pcrre6lion,ris  that 
 
 .thciby  we  may  be  found  perfectly  iuItinthefightofGodjby  vcr- 
 
 tue  and  Force  thereof  to  be  accepted  v'nto  cuerhUing  life, 
 
 "52.  W.  Bis  HO  p. 
 
 M  •  Pcxkim  pretfndf  toprouf,tbat  they  are  no  caufe  of  ike  wcreaffl 
 ofgurmjiice:  and  yet  frames  not  one  argument  dtreclly  is  thatpur- 
 ■psfe^  but  repeat es  thofe  ob/e6iions,  and  propefeth  them  f^9)x>  at  large ^ 
 IV hi  hvee  made  before  a^ainJithefirfiiHliificattd:the  which  although 
 impertinent  to  thii  place  yet  Imlljolae  them  fir  ff^  and  thenfa^pwttc 
 CHYovcne. 
 
 We  conclude  that  a  man  is  iufiified  by  faiihj  without  the  works 
 ofehelaw.  • 
 
 Anfwer,  The  Apoflle  therep^eakethofiheitt^tficattonofafinneri 
 for  he  [aith  be  fore, that  he  hathproHed,hoth  levoand  Greeke,  to  bee  vn- 
 derfnne]a»d  that  all  haue  fmned^and  need  the  glory  ofGeix  'therefore 
 jh^  place  appert^i  net  not  vnto  the  fecond  iH^ification^andexcltides  on. 
 ly  eitherworks  of  the  law, as  not  necejjaty  vnto  the  Hrfl  tftfttftcation  of  a 
 Hnner:  againjl  the  levees  v?ho  thought  and  taught  them  to  be  necejjl^ry^ 
 or  elfe  agatnfl  the  Gentils  any  veofkof  ours  from  being  any  mer$t  orient 
 .caufeofthAt  fttjf  ttiflficationfor  we  acknowledge  very  \ri!ltngly{asyou 
 hafte  heard  often  before)  that  euery  (inner  is  itiflfied freely  of  the  meer 
 grace  ofGodjhrough  the  merit  ofChnjl  one  ly  and  without  any  merit 
 of  the  (inner  bim^elfe-.and  jet  is  not  afinner{being  of  years  ofdifcretto) 
 meerly  paJfiHc  in  that  his  iujlificato.as  M,  Perkins  very  abfurdlj  faith 
 for  in  their  oxvne  optnicn  he  mufl beleeue{rvhich  is  an  nUion^  andin  ours 
 not  only beleeue. but  alfo  Hope ^Loite^and  Repent :and this  k^ndoftu^-i. 
 fication  exclude  th  allboafl'xng  in  ourfcule^as  well  oi  theirs.  Tor  as  they 
 muft grant  ^t  hat  theymay  not  brag  of  their  faith^although  it  beanati 
 
That  Tdhh  onely  doth  iufiife.  y  2  y 
 
 cf theirs  fo  rteceffartly  recjHtredat  their  tufitficatidn'thatyvithout  itthty 
 could  not  l)eitujftfied:  euenfoletthtm  thini^ofthe  rejl  ofthofeaoedpre- 
 parationSfTYhich  we  hoUto  beneccjf.ny,  thai  yvcecamiot  trnlj  bojftof 
 them^  Oi  though  they  cuire  ofotirjelues:  but  we  confejj'e  at)  thefe  good 
 fttfpiratiotJS,as  all  other  gondtodefcend from  the  bonn.  eous  liberality  of 
 the  father  ojltchts  ;  and  for  theyeeldingoj  onr  confentto  them,  voe  can 
 no  more  vaunt^thenofconfenting  vnto  faith',  all  which  is  rjo  more  j  hen 
 if  amanbe  miredinaUkeandvn.ihleofhimfelfetogetoHtt  voouldbee 
 content  that  another  of  his  goodncffe  pjor*ld  helpe  htm  out  of  it.  Tet  ab- 
 ferue  byth'tway^  that  %,^  j,\x\  forbiddeth  not  all  glorying  or  boafiing:  Rom.  y. 
 Forhegloricth  in  the  hope  ofglory  of  the  Son  of  God,and  in  his*'^"'^-"^ 
 tribulations.  y/^<i/»f  ;Hedcfincth  that  wc  may  glory  '\Vi  meafurc, 
 and  that  he  might  glory  in  his  powcr,and  that  he  was  conftraincd  >-Cor.i». 
 togioryin  hisvifionsandreuelations.i'of/Wrf^oai  Chnj^ianmay 
 glory  in  our  Lord  an  din  hit  heauenly  gift  s  ,fo  it  be  in  meafure  (j'duefea- 
 fonj  ack^o-^ledging  t  hem  from  whence  they  come.  But  to  boafi  and  fay ^ 
 that  either  God  needed  vi,  or  that  of*r good  parts  were  cau^e  that  God^^^-^^- 
 calledvsfirfl  to  htsferutce,  is  both falfe and  vtterly  vnliwfull. 
 
 So  that  hy  grace  ye  arc  faued  tiirough  faith,  and  that  not  ofour 
 rcliic«,iti-thegirtoFGod,notorvvorkslertany  manOiouldboaft 
 h\tn[c\(tis  frothing  againft  ourdoHrineofiuflification^buttootoo  if  no-  Lib.??  qrtf 
 rdntly  or  malt'.ioufly  cited  (tgainfl  it:andnot  alj9with  S.K\\9u({in,that 
 faith  is  there  mentioned^  to  exclude  all  merits  ofour  workjj  which  ^ent 
 before  and  might  feeme  to  thefimpleto  h.we  beene  fome  caufe ^  why  Go^ 
 bejiowed  his  firfl  grace  vponvs :  but  no  virtuous  difpoftiorisre^uifii  for 
 the  better  prep:ir.ition  to  thefamegrace :  and  therefore  very  fondly  doth 
 hl.P€Tk\ns tnferre, that tn that  fefitence  S.Piul  fpeal^th  ofworkj  of 
 grace  ^  b;Caufe  in  the  text  following  hs  mentioned  good  workj.  J^^ereas 
 the  /Jpoftle  pntteth  an  euideutdrjfinfiion  betweenethofe  twoknideof 
 Works y/tgnify/ng  thefirft^io  be ofoiirfclucs  :  thefecond,  to  procccde 
 from  vs  as  Gods  workmanfliipj  created  in  Chrjft  [erus>i»^r/^<r/jy/?, 
 hecdll'thWorUs^mply -.thefccond. GoodvJorks,  prepared  ofGod 
 for  vs  to  vvaikcin  after  our  hrO iulliftcation.  f^iatgroffe  ignorance 
 then  WM  it,  to  t^ike  thefe  ttvo  fo  dtfiin^  manner  of  workj  for  the  fame  ^ 
 andtograwidhtmfeljefo  boldly vpon  it  ? 
 
 R.  Ab  dot. 
 
 Thcqucftion  intended  by  Af. Perkins  is  cxprcfly  propoudcd^<>» 
 
 Li  2  f'trrc 
 
J  2^  ThAtfaithoneJyd9thmpjie, 
 
 fane  foorth£6odmrkj  are  re  quired  by  mftipcatten  :  namely  before 
 
 God,vv  hich  he  dctcrniincth  thus,that  they  are  rcquircd,notas  cau- 
 
 fcs  for  which  wc  arc  iuftified,either  in  the  beginning  of  graccor  in 
 
 the  proceeding  thereof,  but  onely  as  ctFeds  and  fruits  ofiuftifica- 
 
 tion.  Which  alihcugh  it  be  implied  in  that  that  before  hath  been 
 
 faid ,  of  being  iuftificd  by  faith  alone ,  yet  neither  as  touching  f  irft 
 
 nor  fecondiuftification, is  diredly  handled  by -(^.P*r^/«/,buton- 
 
 \y  m  this  place.  Here  therefore  he  difputeth  whoiy  as  touching  iii- 
 
 ftific-itionbcforeGod,  that  good  works  concurrenot  asanycau- 
 
 fes  thcrcof,and  bringeth  his  arguments  diredl  y  to  that  pomt.Fir  ft 
 
 ftKom.j.»B.      the  Apoftie  faith,"  JVe  conclude  that  a  man  u  mjitfied  by  faith  u>$thouf 
 
 fhewofkjofthe/aw.AI.Bi[hopeKccptethig!iin(\this  placc,as  meai  t 
 
 efthefrfi  iufitfication  ofa(inHer^  not  appertaining  to  thefecond  irtfitfi- 
 
 cation.  Butwcfindbutoneiuftificationfpokcnof by  S.PW^both 
 
 beginning  and  continuing  in  faith  :  for  being  ftill  finncrs/o  long 
 
 as  here  we  Hue  it  muft  nccdcs  be,  that  that  which  the  Apoftlc  faith 
 
 of  the  iuftification  of  a  finner  muft  ftillappcrtaine  vnto  vs,&  ther» 
 
 fore  that  both  firftly  and  laftly  wc  arc  iuftificd  by  faith  without  the 
 
 works  ofthe  law.  And  ifthcrc  were  any  fccondiuflification,  that 
 
 whuhthe  ApoftlefifithmuftneGclTarilybe  taken  to  belong  to  it. 
 
 Furheewriteih  thcfe  things  to  the  Romans,  to  the  Galathians, 
 
 which  long  before  had  bcleeued  and  bcenc  baptized,  and  yet  now 
 
 ftill  infor  mcth  them,  that  their  iuftification  is  by  faith  ivithout  the 
 
 b*Cal.».»i.      worksofthelaw  :  ftil  hcfaith,  ^  Ifrigh^eoufneffebeby  the lavi>,Chrtji 
 
 <J/V<i/«  t/rfiw*.' yea  he  proueth  by  the  Prophets  words^  not  thatthc 
 
 Cmncvonclythui'' the iftftJhallliHe bjf ait h,ais  Hierome  mcr.tioning 
 
 out  ofthe  vulgarLatin  tranflation  ofthe  Pfajmes.thefe  words:"*//* 
 
 ivtUfiue  them  for  nothing^zddcth,^  No  doubt  but  he  meaneth  the  tufty 
 
 d  vfJ.  5  5  7.      who  arenotfaned  bythetr  owne  merit,  but  by  the  mercy  of  God,  But  it  is 
 
 XifuiJifltm  further  to  be  noted,  that  he  bringeth  in  yf^r^^^w  for  an  example 
 
 nl "  ofthisiuftification,cuenthcn  whfnhehadlong  been  the  feruant 
 
 leT'iTblt^'''''  ofGod.andflicwcdfingulardeuotion  &  obedience  vnto  him.  He 
 
 Haud  'iih:um     bringeth  for  another  example  the  Prophet  D^w^a  man  according 
 
 jrp^«r.r,-  toCodsownhem^vh^yi^oa^  his  childhood  had  been  called  of  God, 
 
 tojeddet  fiimn-  y^fnow  ftill  acknowledging  his  blclfedncs  to  confift  in  the  ^  Lords 
 
 impptttn^ ofrtghteoufnejfemthoM rvorkj.  It  \s cuident  therefore  that 
 
 M'Btfho'Js  exception  is  vnfufficicnf  .&  Miat  not  only  at  a  mans  firft 
 
 cntracc into  the  ftate  ofgrcc,which  hccailcchihcfirftiuftificafio, 
 
 but 
 
Th At  faith  omhf  doth  mjlifie,  527 
 
 but  afterwards alfo a  man  X'^injlified byfattb  mthotit  the  veorl^ofthe 
 /4»i»,ancl  thcrforc  works  can  be  no  mcriioiious  caufcota;iy  ffcond 
 iullificarion.  Hisacknowlcdgcmcnr,  thdt  a  fi»  ft  errs  mflified  freely 
 of  the  meeregTAce  of  God  through  the  merit  of  Chrifi  only^wtihout  any 
 merit  of  the  liNner  himjelfey\s  a  mccrc  colliidon  and  mockciy.For  if 
 a  man  be  tuftificd  by  workcs,  then  it  is  not  by  mecre  grace. He  faith 
 *  before ofthc  woman  that  walTicd  the  feet  ofChrift,  that  her  loUc  8'^««''-»'. 
 and  other  vcrruous  difpofitions  were  caiifes  why  Hie  was  iuflificd, 
 and  determinech \{\\\,i[\^{hope^feare/efentance,charity,Qoi\cui  as 
 caurcsthcrcof.Ycabur^faithhee)they  arc  no  mcriroiious  caufes; 
 there  is  thcmertt  ofChriJionly^aKdnomcritofthejlnner  htmfelfe.So 
 then  iullification  is  by  workes,but  not  by  merits.  But  we  fee  the 
 Apoftle  rcfoluerh  again(iworkes,ofmcrics  he  faith  nothing:  hee 
 fpcaketh\)fthatthatis,notof  that  that  cannnot  be;  works  there 
 niaybe,butm:ritthcrecanbenonc,as  is  afterwards  to  be  declared 
 Sec  then  the  madncffcof  thcfemen  :  the  Apoftle  faith,  ^  Not  iy  bCiit.tg. 
 ri'or)^tf/;yes,fay  thc7,itisby  works^butit  is  notbymcrits.-theApo-  Ep!icf»'?- 
 ftie  faith, '  j'fit  he  of  grace  yt  it  not  »f works, ycsSay  thcy,it  is  both  by  iRom.n.f. 
 grace  and  by  woiks,  but  ic  is  not  by  merits.  Thus  impudently  they 
 confront  the  Apofllc,and  fee  kc  to  tyc  vpon  him  a  flat  contradid^io 
 to  that  he  faith.  They  uill  feem  to  vpfiold  grace,by  excluding  me- 
 rit,when  js  the  Apoftle  tcftifictbjthey  plamcly  ouerthrow  it  by  af- 
 firming workes,becaufc(ashath  bene  before  alledged  out  ofy^u- 
 fiitj)grace  is  not  grace  in  any  reffcH^  except  it  he  free  in  euery  refpe  U, 
 Yea  neither  do  they  wholly  exclude  ment.but  affirme  the  fame  ^  in  k  BiUarMiujl. 
 fame  fort, ciicn  in  their  fit  ft  iuftificatio.as  I  haue  before  diuers  times  ♦'^•^•"/•*7« 
 oblcrucd  oixtof  BelUrminc.Thus  they  play  faft  and  loofe.andwold 
 faine  lay,  but  cannot  well  tdl  what  to  fay.  With  PeUgiHi  ihcy  are 
 alliamcdcoomit  the  grace  of  God,and  yet  they  fo  teach  it,  as  that 
 they  make  it  of  no  eflfc<5^.Now  becaufe  our  iulbfication  is  mccrly 
 by  the  giftofGodjtherforeUW.Pfrl^w/ faith,  that  the  finner  in  his 
 iuftification  \s  mecrclyp4^/^,nieaning,that  we  do  nothing  at  all, 
 wherein  confiftech  any  part  of  our  rightcoufneife  with  God.  M. 
 Bi(hof  faith , that  this  is  ahfurd^hecanfe  a  maftmufl  beleeMe^and  to  he- 
 JeetuisanaHion.  Bucit  isabfnrdoncly  toan  abfurd  and  ignorant 
 man,whovnderftandclhnotwhathereadcth.  Tobclecue  is  an  a- 
 (5^ion,buthchath  had occafioD  enough  to  know  and  vndcrftand 
 if  igaorancc  had  not  blinded  him  ,  that  wcc  place  no  part  of 
 
 Ll  3  righ- 
 
5"  2  S  That  faith  onely  doth  fuftifie. 
 
 rightcoufnclTc  in  the  very  ad  of  taith,  but  in  the  thing  rccciued 
 thereby. Chrift  onely  "is  our  nghtcoufnc(rc,andhirn  we  receiue  by 
 faith.God  iuftificth,wc  arc  luliified.God  impineth  rightcouriicfle, 
 tovsitisimputcd:Godthcnisthcagenc,  we  the  fubie(ft  whereon 
 hewotketh,patienrs,receiucrs,and  noway  workers  of  that  which 
 is  our  nghteoufncire  before  God.  And  to  thishisvndeiftanding 
 fiiould  Icade  him  in  that  iuftificacion  which  they  n>aintainc.For  al- 
 though they  fay  that  by  faithjhopejchanty.repentance,  which  are 
 a6lions,thcy  obtainciu(iification,yct  the  very  habite  ofiudice  is 
 with  them  a  thing  mcercly  infufcd  of  God,  &  not  the  adl  of  man 
 himfclfcThcrforcastouchingthe  very  habit  ofiutticc  a  nianmuft 
 bconelyp:lTiuejnota6liiie,  inthefame  fcnfeas  Ad.  Perkins  fpca- 
 kcth.onely  a  receiuer,and  not  at  ail  a  worker  the:  eof.  Biitnow  hcc 
 tcHeih  vSjthacthc  iuftificaiion  which  they  fo  teach,  wrotight  and 
 procured  by  hopc,feare,  loue,  &c.  txclndsihallhoaflttjg  m  vvelias 
 IRom.j.37.       eurs.V>'M  that  cannot  be:for  the  Apoftlc  tclleth  vs,  tliac '  hoajiingor 
 reitjjcing  is  not  exeifidcd  by  the  UvoofwarkjJjM  by  the  lave  of  faith.  So 
 long  as  any  thing  is  atcributedtx)  our  workesinthisbehajfe,  wee 
 hauc  fomcwhat  to  glory  in  ,  as  that  by  our  workes^  and  for  our 
 ivorkcsfakewc  hauc  obtained  that  which  we  hauc.  The  Apoftls 
 aaRora.fi.       faicn,that  ^'' if  Abraham  were  iufiified  b^  workes^  hee  hadwhereofts 
 giorieorreiayceiznd  thcrcforcit  is  notcrue,thatiufiification  being 
 .    attributed  to  workes,we  haue  nothing  whcrof  to  reioycc  or  boaft 
 our  fclucs.Ncither  doth  y^.^/y^<?/7i explanation  help  the  mattcrac     1 
 all, that  w?  cannot  boafi  efthofe preparations,  m  though  they  came  of  M\ 
 tw  felaes:  becaufe  we  fee  the  Pharifcc  in  the  GofpcU  to  glorie  of 
 thar,which  notwithftandingheconfeircthtobe  the  gift  of  God: 
 »  L»f.i8  II.      "  O  God  I  thanks  fhee,(mh  hc,that  law  not  at  other  men  are. Butby 
 ^iclt'dueii  ^^^  words  o{  {hcCe  good  tnfptratfons  defcefidtng  fro  the  father  of  lights 
 grati.n  tii/, /ire- hc  doth  but  abufe  his  Reader,dcaling  only  colourab!y,  as  Pelagitu 
 iaturab  M»fe     ^^^  hcfeticke  was  wont  to  doe.  For  they  make  God  the  occalion 
 hakb.it.Hieron.   oniy,and  not  tnc  true  cautc  ofthem.Thcy  make  him  cxtcrHally  an 
 i'tw!!i^£!r'^"'*^''^-*"f  ^o  them^but  the  internall producing  and  proper  originall 
 De7quiaifpics    of  thcm,is  of  the  Free  n^i/Zof  man,  which  is  the  caufe  why  they  af- 
 filfuutTatriL  firni  thefe  workes  that  go  before  iuftificati5  not  to  be  meritorious, 
 mitei&c.         as  they  fay  thofcarc  that  follow  aftcr.For  if  they  made  them  cfTen- 
 tially  the  workcsof  grace,  they  could  haue  no  coloarto  attribute 
 meiitto  the  onc^and  to  deny  ir  to  the  other. Yea  M,  B/Jhoph\mCc\£ 
 
 appa- 
 
ThatfM  onelj  doth  hftifif.  5-  j  ^^ 
 
 ipparantlycxcludcththcmrrombcing  thcA'orksofgracf,  inthaf 
 prcfcntly  after  hccallcth  the  gnQco^'\\.\\{i^c3L\ion^thefirJ}^racf,  as 
 being  ignorant  ofthelanguagcof  their ounfchoolcSjwhcrasthcfc 
 works  arc  faid  to  goc  before,  to  prepare  vs  for  the  rccciuing  of  lu- 
 ftifying  graccln  thcfc  works  of  prcparatio  thcrfore  there  \$  appa- 
 rantly  fome  what  attributed  to  man,  whereof  he  hath  to  glory  in 
 himfclfc  ;  for  thathowfoeucr  being  helped  ofGod,  yethec  doth 
 fomewhathimfclfe/or  which  Godbertowcth  vpon  liim  thegiftof 
 iuftific»tion.  Yea  M.  B'fhop  plainely  afcribeth  to  him  fomcwhat 
 vhcrof  to  rcioi«c,in  that  he  afcribeth  it  to  him  to  cofentto  ihegracs 
 cfGod.Yca.hut  a  man, {"siwh  hQ^cannamore  vaunt  of  con ftnt  totbefe 
 tporkj^tben  ofconfent  tofaith'.uu<:.2\\^ihcxdo\c  ifeitiicr  wayhcc 
 baue  any  thiiig  of  him!clfc-,he  hath  fomwhat  whereof  to  boaft./l/. 
 Btfhcp  therfbrc  bnildcth  vp  his  own  glory  in  boih,fo  acknowledg- 
 ing the  grace  of  G<)d  i)oth  in  faith  and  works,as  that  alls  nothing, 
 butbythefreewilof  min.Nowweoii  tbeother(ide,togctherwith 
 the  aancic  nt  QViVnc\^"fuffer  not^  nay, we  vtterlj  forhici,  that  either  'tn„jr^>  tn^dst 
 ewf^tih,  9  in  our  rv oiks ^  we  challenge  to  omfelucs  any  thtn^  as  onr  nimU.i.^uU- 
 «W7r.But  in  theiudificaf  ion  of  faith  boaOiDg  or  rcioycing  is  exclu-  'Z}f'uiZy7^ 
 ded,  not  oncly  for  that  fdirh  and  all  con  fcnt  of  faith  is  wholly  the  ^''^''^-'-jwi^ 
 
 gfftofGod^butalfo  for  that  to  faith  nothing  at  all  is  afcribcd  for  it  ^^^^^t//','* 
 {t\(c,  butonely  to  Chrifl  who  is  recf  iiied  thereby,  and  is  iifclfc  a-^^?7"'»«»  A««« 
 Kieere  acknowledgmcnr,  thatwc  haue  all  that  wchauc  of  thefo-  "^tniel^t!'^ 
 ucraigne  hountieand  mercy  ofGod,  only  for  his  ownclake,  &  not 
 for  any  f  hing  that  is  in  vs.Now  therforc  we  henceargue  againfl/I/. 
 ^//2;<?p/iullification,thatthatisthconlycrucdod:rin  of luftifi cati- 
 on, by  which  nuns  boafting  or  reioicing  is  excluded.  By  the  do- 
 i^f inc  of  lurtification  by  workes,  mans  boading  is  notcxcludcd. 
 Therefore  the  dodrin  of  iiiflification  by  works,  is  not  the  true  do- 
 ^rineofiuf^ification.  As  for  his  comparifonof  n  man  mired  in  a 
 /akf^  and  content  ih^t  another  /houfd  belpe  him  out  ^itCmourczh  veric 
 lirongly  of  the  Oiiike  of  the  Pelagians,  Icauing  in  a  man  both  will 
 and  power  for  the  hclpingofhimfeIfe;H  hcreasthcScriptuicaifir- 
 ming  vs  ro  be  p  dradm  trefp >lfes and (innet^hcrauah  vs  altogether  pEphcf.i.i. 
 ofall,  cither  will  or  power,  wtiercby  wee  (bonldyeeldeanv  hirthe- 
 rancctothefaningofour  felucs.   But  the  fame  is  alfo  otheraife 
 viifit,becaufctheconucrfionofaman  is  an  acceptance  of  a  fcruice 
 and  an  entrance  into  it,  wherein  bee  is  to  bcHowehis  labour  and 
 
 LI4  paincs 
 
^  ^  o  7  hat  faith  onely  doth  tufiifig, 
 
 paincstodcfcrucwclljasyl^.  ^//^^p  faith,  at  his  hands  whofc  fer- 
 
 uani  he  is,  and  by  couenant  to  merit  hcaucn.  Hereto  hee  woiketh 
 
 partly  by  graccashefaitbjand  partly  by  free  will,  and  therefore 
 
 hauing  merited  and  dcfcrucd,hc  hath  fomcwhat  in  refpe6l  ofhim- 
 
 fclfc  therein  to  glory  and  rcioice  :  whereas  the  courfethat  God 
 
 q -BermrdCant.   tskcth  is.'^that  tve  wny  \^m  At  that  day,  as S,  Ber-fjard With,  that  Hot 
 
 ^er.,o.FtfcM^    f^yf^gjpg;  Uesofriuhteoufneffe  xvhich  weehane  dene,  but  of  his  ovene 
 
 ,]manonexo],en-  mern  he h^ithfauedvi.  For  this  caule  albeit  ncc  could i:)auepcr- 
 
 ^(ecZm!mJ'(cd    ^^^^^  ^s  at  Oiice, and  eucn  at  the  firft  hauc reformed  vs  to  full  and 
 
 fro tnifencordi*  vnfpotfcd  rlghtcoufncfle  to  fcrue  him  accordingljtv  yet  hath  hcc 
 
 ^vT^r"*' ""'      thought  good  to  leaue  vs  groning  vndcr  a  burthen  of  fin,and  vn- 
 
 der  many  infirmiticsand  imperfedionsin  the  fcruicc  that  we  doe 
 
 viKohim,  thatthe  fight ofourfoulefcct may  ftill  pulldown  our 
 
 Peace  cks  taile,and  we  may  al  waiesfulJy  know,that  we  are  to  giuc 
 
 al!  the  honour  and  glory  of  our  faluation  to  Godalone.  But,^. 
 
 'Si/hop  tdkib  vs,  that  all  glorying  and  hoajiing  is  not  fortiddeft^and 
 
 we  acknowledge  rhe  fame.for  ellc  the  Apoltic  wold  not  haue  fai-d, 
 
 f  r.Cof.  I.J  I.    "■  Hetbatg/ormh,  let  htm  glory  /« the  Lard.  Our  glorying  or  reioi- 
 
 cing  mult  be  with  the  acknowledgement  of  his  goodnedc,  &  to 
 
 •themagnifyingofhim.&notofourfelues.  Hcthatexaltethhim- 
 
 fclfeasthcPharifecdid,  inthatwhichheconfcflcthtobc  the  gifc 
 
 of  God,  reioiccth  again  ft  God.  But  M.  Bt/hop  offendeth  both 
 
 waies :  heattributethnot  all  vntoGod,but  fomewhatat  leaft  to 
 
 the  free  wil  of  man.  Againe,it  is  not  entirely  the  glory  of  God  that 
 
 fSeSLi.  hcicCpc6icth,hui^the  bringing  ofdtgftttjfvntomen^as  he  hath  before 
 
 I ^ug.HypogMb.  cxprelfcd.Therefore al beit  he  wil  not  haue a  ma« boafi and faj, that 
 
 mfimioZ'&     his  gaedfiartsvpere  the  caftfethat  God  called  him  firfi  10  his/erutce,yct 
 
 7nuS'oilm7rt  he  makcthno  exccptioH,  but  that  3  man  may  boail  of  the  good 
 
 ]lruma^Zm    wotks  that  he  hath  performed  in  feruing  him  and  may  glory  that 
 
 "SuZ'rn  ppiL   ^"^  E>^°^  P^"*  therin  are  thecaufe  why  God  adiudgeth  heauen  vn- 
 
 i?5.  ^Md  ju.    to  him  as  iuftly  deferued,which  is  that  againft  which  the  Scripture 
 
 '^ITquTd'lrmus  wholy  driucth,tcaching  vs  to  confcllc  that  ^h\ch  Auflin  doth,that 
 
 tjHod7ionfumu4,   ^  notfoY  performance  of  merits,  but  in  mercy  and  louing  ktndne^e  the 
 
 ZftZi'm^Z^M^e  of  man  is  crowned '.mAto  Uymih  Hilary  »  7 hat  nee  arenhat 
 
 fordi.e  Dei.         xoc  vpevc  not  \  that  rve  (hall be,  what  wee  are  net,  tt  hath  no  other  caHje 
 
 'u»^it!wo    ataU,  but  onely  the  mercy  of  God.  Againe,  hee  will  not  haue  vs 
 
 non<get*odccn-  boafi  and  fay^  that  God  needed  vs  for  our  feluesy  but  wee  muft 
 
 necdcs  fay  with  TertnUtan  :  *  There  is  nine  bm  needeth  him,  of 
 
 im  vSitur. 
 
 nhofe 
 
That  faith  onelie  doth  i up  fie,  j-  5  j 
 
 wholthe  v!'eth  anything.    Their  doRx'mzoi  free  wilt  makcfh  God 
 tolUiidinnccdcofvSjbecaufcbyitGodbringtth  not  the  workc 
 ofourfaluatio!)  topafle,  butatouruiij.  Ic  is  in  the  power  of  our 
 '  free  will,  cichcr  10  hclpc  it  or  hinder  ir,  cither  by  admitting  or  rc- 
 icdingthcgraccofGod.Forthcperformanccthctiorcofhispur- 
 pofc  and  promife,  God  muft  ftand  in  need  of  our  willj  to  confcnC 
 to  his  worke, or  clfc  it  fnccccdcth  not.Forcheauoidicj^  of  which 
 abfurdity,  wemuftconfclfe.thatGod  vfcrii  nothing  in  vs,  for  the 
 ttf"cflingofourraluation,but\vhathchimfelfgraciouilyvvorkcth 
 in  vs.  Ourconfcnting,ourbc]ccuing,ourwilling,ourwoikinn,al| 
 is  of  God,  and  nothing  is  there  therein  thatAcciin  call  ours.  Now 
 therefore  it  is  plaine,  that  Af, Perkins  did  not  ignorantlyzu^  malici' 
 ♦w/Z/jas  this  ignorant  wrangler  fpealccth,  but  ludiciouflyand  truly 
 apply  again (1  them  the  place  to  the  Ephefians,  y  Bj grace  j/e  are  fa-  y  EpheOX 
 f.edthroM^h faitb\not ofyour felfui^it tsthe gtft efGod;  not  ofworl^es^ 
 7eafi  anjr man  (hopttdhafi. SA/hcrc  (be  Apodlc  afcribJng  all  to  grace 
 through  faith  inChriftjtakcth  exception  generally  againft  works, 
 andgiuethro  vndcrftandjthatthcy  arecfFcdSjnotcaufcsoffalua- 
 tlon,becaufcGod  hauing  firft  by  faith  put  vs  in  the  ftatc  of  faluati- 
 on,  dotliconf  qucntly  create vsanew  in  Chrift  Icfus,  vntogood 
 works.  A/.5»;^:'/>/cxceptionis,  that  the  ApoHlc  there  cxcludeth 
 onc\y  the  workj  that  If  ee  of  our  fetues,  beforcwcebec  iuftified.  But 
 that  his  exception  is  very  vaine,appcarcth  plainci  y  by  that  the  A- 
 poftlc  for  reafon  of  that  that  he  faith.  Not  of  worlds,  leafl  any  mam 
 jfhou/d^oalti  addeth  in  the  next  words,  For  wee  are  his  vt'orkmanfhip 
 created  tn  Chrift  lefMvnto  good  vcotkjy  whtch  God  hath  prepared  for 
 vstowalkei*!,  Whereoncway  tovndcrftand»<?>/^j'inthe  onefen- 
 tcnce  which  is  to  be  proued,  and  another  way  toyndcrftand  good 
 Tforki  in  fhc  other  fcntcncc  which  is  the  proofc,  is  to  make  the  A- 
 poftle  to  ytterasrcafonlcire  reafonsas  M.  Bipjops  idle  head  is  wont 
 CO  doe.  For  what  fenfe  were  '\t  to  C^y,  wee  arc  notfaued  by  workcs 
 that  arc  ofourfclucs  before  wc  be  lurtified,  becaufe  wcearcGo^s 
 creation  and  workmanfliip  in  thcgood  worksthat  wecdocaffer 
 our  iuftificationfButtneApodles  meaning  is  7eryeuidcnt,wc  arc 
 notfaued  by  any  good  works  that  we  doe  ;  for  our  good  works 
 arcnoneofours,butthcyarehisworkman(hipin  vs.by  whomac 
 arcfjucd,whohauingbyhi<caIlingentitled  vstofaluation,  hath 
 prepared  good  workcs  as  the  way  for  vs  to  walkc  in^  tothcfanK 
 
 falua- 
 
5"  1 2  Thxtfahh  o-^ely  cloth  iuftifie, 
 
 taluation.ItvvaSnot  then  M-  Perkt>3sigfJ9ra»ce,  totaket's^e^sJitMU 
 ntAnnerofxporkj  for  the  fame,  but  Ad,  Bifhops  abfurd  fliifcing,  to 
 raakeadiQindtionofworkcs  there  where  the  fcqucHofthc  text 
 piaincly  conuinccth,  tHat  there  is  no  difference  at  all.   But  vvcc 
 would  gladly  knowof  Iiim,  to  which  manner  of  workcs  he  rcfcr- 
 reth  his  vertmut-difpofitions  i  Tothelatterhec  cannot,  becaufe, 
 they  pYfiCcede frcmvs  as  Ceds  xvorknjari(hippe  created  in  Chrtji  lefnty 
 which  we  are  not:  till  we  bee  iuilitied,  and  they  arc  for  vs  to  walk* 
 i»  after  o'jr  iujltficatioH.   I  fro  the  former,   then  we  fee  they  are  by 
 ihcApoQlecxcIudedfromiudification.  So  in  neither  place  doth 
 hcfay  any  tiling  of  them,  and  becaufeheknew  them  not,  he  hath, 
 wholy  left  them  out.    He  was  vndoubtedl  v  to  blame  to  concciuc 
 fo  littlevertueinMa{ler5/7Z'(j/?/z/tfr/«<'»/<:^//jpflj';«<?/;/,asnottothink 
 them  worth  the  fpeakingof.But  It  is  woonh  the  noting,  to  what 
 fafliion  hcc  by  his  dcuice  hath  hewed  thewordsotthe  Apoftiei 
 j!jotl?j/):vorkj:,leafi  anyrKanpJOHUihoafi'f  that  is,  not  by  woikesthat* 
 arc  ofourfclucs,  but  yet  by  vertftous good  dtfpo(tti«ns  and  worlds  of 
 preparation^  whicharc  partly  of  God,  and  partly  of  our  fciucs; 
 andyet,asl  hauebefcrcfaidjthy  make  the  cirentiall  produdion 
 of  thefc  workes  of  preparation,  to  bee  onely  ofourfelues,  bc- 
 ■t  Coler.ZrcUrii.  caufc  as  y ct  thctc  is  ^ no infu(ed  ar  inhabitant grace^  whence  thcy 
 «r,»j>.  5.H£>wi«jf    fliould  proceede;  and  therefore  out  of  their  owncgioundsit  muft 
 J/SrS/wcf-   follow,  thatthe  fame  works  of  preparation  are  her  re  excluded  by 
 dum  in'-Anims,  jj-^^  Apoftlc.  But  fcc  thc  fingulat  impudcncy  of  this  man,  who 
 Uul'^Z'fi'prjS'  maketh  S.y^/^/?/«a  wirnelfe  ofhiivertfiousdtfpofuQs,  whohathnoC 
 j>a,atad  infti-     j,^  ^]^q placc  allcagcd by  him,fo  aiuch  as  any  femblance  or  lliew 
 flLTZtuZo    for  pioofc  thereof.  Note  wtth  S.  y^tiftmS^hh  W, that  faith  excludeth 
 (.daferaadod-     almertts  of  ottr  xvoykj^  but  no  vertuotis  dtfpofttions  for  preparation  t9 
 "*     "  f  r^ic^f.LcwdSophiftcrjWhcreis  that  note  found  mS^Atijiinfm  what 
 
 words  is itfct  downc  ?  VVhatf  {lilUie,and  nothingbutlic?  S.Att- 
 y?/«f  forfooth  makcih  the  Apcfile  to  exclude  all  mertts  of  our  tporl^es 
 which  ivent  before,  and  might  feeme  to  the  fmple  tohanebeenefome 
 caufevehj  Godbejiowcd  hts  firfi  grace  vponvs^  butnota]!  workcs ; 
 for  there  arc  workes  of  preparation,  which  Do<flor  Bifhop^  no  fim- 
 plemanl  warrant  you,  dcfcndeth  tobethccaufewhy  God  befio- 
 wethvponvs  his  firfl  grace.  Will  he  make  S.Anftine  the  author 
 offo  a(>furdandimpiousagloirc?^.y^«/?/>/f  vndcrthe  namcof  wtf- 
 ri;jvvholy  excludcth  workcs, vnderftanding  by  mtrits  any  thing 
 
 going 
 
That  faith  onch/  doth  mjlifig.  ^  3  J 
 
 goin'' before  iun»hc3tion  that  (V.ould  bcc  vutoGod  amotiuc  or 
 caunTto  bcrtow  his  grace  vpon  v$  ,  as  I  hauc  nicwc-a  •  beloic.    ,^,^  „ 
 Therefore  he  doth  nor  dirca  the  words  o^S.  PW  cnJy  aoainft  b^.::4.i,Ji.  ^ 
 wrri;/,hut<imply  ngainft  works,  that  he  aOifmctli  b^  w.i«  to  bem-  'i,^,l]^,l*2* 
 ft.fi,dtr>^tho^t  ^vrrks^^reccdrnt  .r^./«^^./.r.-  that  he  tcachcth  r/.^  iTr'^lS" 
 „orfor>j>}7goodrrorkfp'^If-arf'^"'itiai>telh  to  thetuHtficattoneffatth;  ^„,„„„^j,,j;,^. 
 that  4  man  ts  not  if^[i'H  bj  norkfj  that  go  before  fM,  meaning  by  ;-;;/;-;;£- 
 faith  not  a  faith  whichis  bcrote»uft>fication,buctncfaich  in  which  ,-,j:i^,,,,^, 
 our  lurtificition  is  begun,as  appearcth  very  pla.nly  by  that  that  nc  ^-^^^^'^^^ 
 faith  in  another  place,'  IfvcehauemrislneoHlnes^-we  hAHtnofaith;  4„,r^  ^,cubu 
 bmtfirchatie  faith,  xve  banc alfofotne part  of righteoti\:iefjs  ^l.cadie.  r^.Hrnpr^,^ 
 And  thus  perpetually  he  cxcludech  all  \voikcigoinobctoreiii(hfi-/;^,;„^^,,,i. 
 c3t:on,from  beingany  cautcs  thercof^and  ftiU  makcth  i"<^'fication  ;;;w;./>;^;;-. '^'; 
 lhcbc"innin"ofall  good  vvo;ks,  fo  *s  that  "^rrtthoHt  the ^race &f  i;,„^,„fcfi^cr» 
 God  (  which  vvuh  h.m  is  no  other  but  the  r  race  ^  u hereby  ue  arctu-  !;j-;;,i;,f^- 
 (itRed)  wee  can  w  no  fort  thinke  or  doanythtKg  accordmgvnto  Cjod.  ^^a  hxhtmmiu^ 
 0(  M  B>[hofSvertHotudifpofttons  before  iuli.fication,  hec  ncucr^f;-;^^^^^^^^ 
 fpeake'h  word.noreuergiueth  intimation  ofanyfuch^nay  he  con  .$•..«,//<,  (og,t.„e 
 demnc'ththcPclaoiansforaifirmingthc  lame,  as  wcc  hauc  ^cene  ;;;?-;-'^f- 
 in  the  quelhon  of  ^  Free  wiH.  f  /.i m. ,»>.v  cm,,/- 
 
 c  Lfii.\osJfi*'»* gratitm  tommtruLt u/tp(/fl»'u',ytia  iuJIificdU  [umui  vl  bmines  tup  cgcmus.    f   Scft,  j . 
 
 33.   W.  Bishop. 
 
 J^orvtohisfecondreafon.  Ifyoii bccircumciH^d,  youare  bonod  Gai5. 
 to  the  whole  law.  H^wftfr^«/^tf^r^«^/^;  Ifa  minvvill  be  iuftifi- 
 cdby  workcs,  hoc  is  bound  to  fulfill  the  whole  law,  according 
 to  the  rigour  of  it.  That  is  PauIcs^rwW:  But  no  nun  can  tuU 
 fill  the  law,  according  vntothc  rigour  of  it:  ^^'^o.  No  man  can 
 be  iufb  fied  by  workcs .  He  that  can  appljf  the  text  prefixe'd  vnto  any 
 pxrtoftbe  argurneKt,  Erit  mihi  magnuJ  Apollo  :  Sa:nt?n\\  onelj 
 y!t;f/7/»r/>f/<rn'(»rdV:Thatiryoubcccircumcircd,  yec  are  bound  v^ 
 kccpc  the  whole  law  of  .-1/^/^/.  Maif^er  Perkins^  Th.itifaman 
 willbeiuQifieJ  by  workes,hec  muft  fulfill  the  rigour  of  the  law: 
 Which  are  at  iuji  oi  Gcrnunes  Apr,/?/  they  fay.Hht  M.Perkins /jk/, 
 that  ft  is  S^int  V^ulci  gre:i>:d:  but  he  is  much  deceiued,  for  the  ^po' 
 jHesgrour.disihi^ .  That  ctrcumcifton  is  at  it  \-ere  aprofefftsn  of  In- 
 daitnte/.nd  therefore  he  that  trouldbe  eircftmciz.td.did  rMal^c  h:m(elfe 
 fu!;;ctl  vnto  thervhofe  /a'.vtf  the  Urrcf,  OfthepeJJ:b/!f:fes  cf  ftifjrft^ 
 
 the 
 
5?4  ihatFatthonelydothmftifie.  ' 
 
 .     thlm^'iheaulj!  M.Peikins  iQucbethfo  oftm  that(hi:-}£,(halhftr£Am 
 hd{n(tiijhdi  (^fiepiofiMfooKetH  I  bane  dffpauhcd  ihu, 
 
 R.    Abbot. 
 
 a  Gal.  f.j.  'YYi^  force ©rthe  fentencc  allec^gedjlhat  */7ff  ;^<«/  if  circumcifed  is 
 
 ioHndtok^c^ethc  whole  Urv^  dcpendeth  vpon  the  vcric  going  bc- 
 
 b  vcr.i.  forc,and  that  that  fojloweth  afcet  He  faith  before,  b  /j^;-^  ^^^  ^zV. 
 
 cumcifed^Chrtfi (hadprofit yoHmthiiig,hy  one  particblar  giuino  to 
 
 Fi55vf!S."i9  vndei  ftjnd  what  was  to  be  conceiiied  of  the  refl,  that "  tt  vcas  cer- 
 
 op.xy.Cma^r-  tahfc  dsflr u^ ton  fot  them  to  thinly ^  that  their  hope  And  faluation  vom 
 
 "rloAacluo^m-  Contained  in  fHchxvorhes  oftheUvi>\ytczvSt  thereby  they  were  fcclu- 
 
 hMt  putarit  fuam  Jed  ffom  haulng  any  benefit  in  Chrift.  Which  as  he  hath  namely 
 
 conunfrfr"^"^  fpokcn  of  cifcujiicifion,  as  being  a  fpcciall  matter  then  fpoken  o^, 
 
 d  v'«:r,4.  f^  j^^  ^3Jf|^  „  j^  thc  vetfc  afict  of  the  whole  law ;  '^Te  are  ahli^ed 
 
 from  Chrifij  rvhojoetter  are  inftt^edby  theUvpye  are  fallen fromrgrace 
 
 Jfthen  in  any  part  of  the  law  a  man  feeke  to  be  iuftified,beis  ther- 
 
 by  voidedofthe  grace  of  Chrift.  Being  abandoned  from  Qjrift 
 
 and  his  grace,he  hath  nomcancsofiuQification  andraluation,buc 
 
 by  the  law.  He  cannot  be  iuftified  by  the  law,  but  by  perfedob- 
 
 <Cap.3.io.       feruing  ofiCj  becaufe  it  is  faid,*  Curfedis  euery  man  that  ccntinueth 
 
 not  in  all  things  that  are  rvritten  in  the  hookeofthe  larvte  d»e  them. 
 
 What  then  is  faid  of  circumcifioo,  belongcth  to  all  the  workes  of 
 
 the  law.He  that  feekcth  to  beiuftificdbythcworkesofthcIaw,hc 
 
 is  bound  fully  and  perfc6lly  to  obfcrue  the  fame,  and  if  he  be  any 
 
 where  a  trefpaffer,  he  cannot  be  iufiificd  by  the  law.  And  rightly 
 
 doth  M.  Perkins  [iy^thit  this  is  thc  groud  of  that  which  the  Apo- 
 
 ftie  faith  ofcircumcifion,as  he  fliall  well  perceiue,  that  obfcrucfh 
 
 how  through  the  whole  Epiftle  hee  difputcth  generally  againft  iu- 
 
 ftificati5  by  thc  law,to  difprooue  thc  dcdrine  of  the  falfc  Apoftles, 
 
 vrgingfor  iuftificationcircunjcifion  and  other  ceremonies  of  thc 
 
 law.  Therefore  in  the  words  allcdgcd,  this  argument  is  implied; 
 
 He  that  wil  be  iuftified  by  the  lawjis  bound  to  fulfil  thc  whole  law: 
 
 He  that  feekcth  to  be  iuftificd  by  circumcifionj  fecketh  to  be  iufti- 
 
 fied  by  the  law:  hee  is  therefore  bound  to  the  perfedlobfcruation 
 
 cf  the  whole  law.  As  for  that  which/l/.^/y77o/)faith,that  circnm' 
 
 ,  ei(ien  is  at  it  were  a  profejfion  cfludaifme,  it  is  a  very  idle  and  flecuc- 
 
 Icflc  anfvvcr.  For  what  is  Indaifmc^mi  a  profcflion  of  iuftification 
 
 by 
 
rhit faith  dnclj  doth  iujl'tfie,  j'jj* 
 
 by  the  law,  the  Icwcs  ^[efk}"g  right eoHfnejJe  Hot  hy  faith  fm  as  it  we>c£  Rom  >.|t, 
 ^ji the roorkj  of  ihe  Law,  CucumciGoi)  therefore  is  a  profc(fioii  of 
 iuflificationbyihclaw  ;  againft  which  the  Apoftlcs  ground  is,  as 
 hath  bccncfaid,  that  he  tliatprofcllcth  to  bciuQificd  by  the  law, 
 duth  tic  himfclfc  to  obfcrue  it  without  any  breach,  being  by  the 
 law  guilty  of  death, if  he  be  found  to  tranfgrcflc  in  any  fort.  Now 
 that  there  is  no  ableneflc  in  vs  to  fulfill  the  law,fo  as  to  be  iurtificd 
 thereby,  ii  Hull  appcarc God  willing,  in  the  place  where  Mailer 
 B/Jhop  prooJifcth  to  create  thereof. 
 
 34.  W.  Bishop. 
 
 -M.Pcrlcins  third  argument.  Election  to  faluation  is  of  grace 
 without  woiks :  >^hcrcforcthciu(hficationofaIinncr  isof  grace 
 alone  without  works  :  becaufe  elciSlion  is  the  caufc  of  iu(lihcati- 
 on. 
 
 Anfwcr.  ThdU  eieSiisn  is  tf grace  without  vforkj,  done  »f  our  ox»ne 
 fmpte  forces , or  mthottt the  tvorl^  o/Mofes  Latv  ;  irutnot  without  pro^ 
 utjion  of  good  rtorkj  truing  put  of  fan  h,  and  the  heipe  -.of  Gods  grace ^  a£ 
 Pjalilfe  handledmore  largely  in  the  quejiten  of  merits, 
 
 R.  Abbot. 
 
 UticM.  5/A»p,toanfwerthc  argumenr,  auouchcth  a  plainc 
 point  of  PelagianilmCjthat  Godselcdion  is  vpon  forefight  of  our 
 good  works,  dircdiy  contrary  to  that  which  the  Apoftlc  dcfineth 
 inthceximplcof/4rff^S*^tf/*rf/^<r  children  were  borne,  andivhen 3.Kon\.9.\t. 
 they  had  done  netther  ^oodnoreutll,  that  thepurfofe  of  God  according  ^  ^^guft^hnch^ 
 to  eU^ion^  might  fiandnot  by  works, but  bj  him  that  callethjt  wasfatd,  'ff£^'^^v!t 
 the  eider (hafiferue  theyonger^  as  it  is  written,  I  haue  loued  lacob,  and  ^""^'X!  ^L 
 hauc  hated EfaH,b  fvhere, CiithS.  Au[\mc, ifthe  ylfoftle  would  that  Dlus'vurJr'!^- 
 either  the  a  O0dp;0rkj  of  the  one,  or  theeuiU  workes  of  the  other  thatl}"!"'''^""""- 
 were  1 0  come  Ibouia  be  vnderjtood^  he  woula  nut  hauefatd.  Not  ofivo*  ks,  diccra^ncn  tx  0. 
 bnt  woul  haue  fatd,  for  the  norkes  that  were  to  come,  and  fo  would  haue  V.lu'.f'^t'T 
 put  the  matter  out  ofqhe/tion.  ^  The  Pelaotansfaid,  as  lie  obfcr  ucth,  i-"*oT"  ^^ou 
 ihatofihembemgnoiy,tborne,Codthereforehatedtbeone,andlouedfZf!^::,:^^^ 
 
 htum*((i4t\iJlnu*mltmjHiti^p*jigi,atfuijJ,Hgnmut:i4ri  *        *       i  11  -Sw. 
 
 tbr 
 
5  ^  (S  That  faith  onely  doth  iuppe, 
 
 the  other, bseatifehee  did  foresee  their  vforJ^  to  come.  JVho  would  net 
 
 xvo-idcTy  faith  hec,   that  thus  wttiy  conceit ^ouldbee  rvanting  to  the  A- 
 
 foft.e  ?  But  his  rcfoiution  cuery  where  is,  that  Gods  eledlion  is  the 
 
 caul!eofourgood  works,  not  the  forefight  of  our  good  vvorkes 
 
 the  caufe  why  God  cle"6led  vs.  To  that  purpcfe  he  allcadgeth  the 
 
 i  Ephcf.r.4.       words  of  the  Apoflle,  ^  He  hath  chofenvs  tn  him  before  the  foandati- ' 
 
 %>}£i.'ca^i'.Kon  ot7S of  the-tvor/d,  that  ive  fhould  be  holy^  andwithoHt  blame  before  htm 
 
 tjuia  fi^tun  era-    f  hrofdg  h  lone;  "o  o  t  fa  i  th  h  c,  be  caufe  xve  would  be,  but  t  hat  Vf>e  ]hould  be  j 
 
 ZmxE'  m/,  1 9.    not  bs  caufe  he  forek^etv  that  we  would  befo^  but  that  rve  might  beefo  by . 
 
 ticn  ^uMju'.Mos  hi^seleUion  of  grace.  The  like  hee  obferiicth  of  the  fame  Apolllcs 
 
 %ui!'°(edvt  if-    words  concerning  himfclfc,  ^  1  haue  obtained  mercj  of  the  Lord  to  he 
 
 fir,:usta/e>pcT     fatthfuLviOi^ot  that  theLofd  did  forefee  that  he  would  be  faithful, 
 
 grau.-e.&c.        but  by  his  mercy  made  him  10  to  be.  It  were  too  long  to  alleagc 
 
 *4^'cTrtl'c*     all  that  might  bealleadgcd  ouio^  Aufline  as  touching  this  point, 
 
 '  '*^''^"  '  ^"    but  Matter  Bi^op  hauing  very  nicely  touched  ic,  deferreth  the  reft 
 
 to  the  queftionofwjimf/,  where  he  faith  nothing  diredly  to  it.  Jt 
 
 feemeth  he  was  iclous  of  the  matter,  and  therfore  was  loth  to  wade 
 
 toofarre,leaftit{hould  too  plainly  appcare,  that  Pelagms  and  he 
 
 afc  both  fallen  into  one  pit. 
 
 .    35,     W.  Bishop. 
 
 The  fourth  argument.  A  man  mufl  be  fully  ludificd,  before  liec 
 can  dceagood  worke:  and  therefore  good  works  cannorgoe  be- 
 fore iuftification.7V»£',»0ri^f/tfrtf//7<?/;>y?/;^7?///f*ir;5«<?/4/?«;;(fr  But 
 good  Sir, you  hautng  made  in  the  beginning  of  thu  lafi  Article,  a  dtftin- 
 ^tonbetweenethefi-rflandfecondiufitftcation:,  and  hauing  before  dif- 
 cujfedthe firfi^andthe  fecond  now  remainiKg,  afid expert wg you,  why 
 didyou  ffot  fay  one  word  of  it,  the  matter  being  ample  and  well  wort  hie 
 the  handling  ?  Albeityouwillnot  wtllingly  coufejfe  any  fecond  iufiifica- 
 tion  oijoujajf :  jet  had  it  beene  your  part  at  lea  ft  to  haue  difprouedfuih 
 arcuments,  04  wee  bring  to  proue  a  fecond  iujlif  cation :  Tee  acknow., 
 le'dre  that  there  be  degrees  of fan^tfcatton  \  but  the fe  degrees  mujl  bee 
 made  downeward  ofeutlly  worfer  and  wor/l :  for  if  all  our  fan^ifcation 
 nndbejl  works  be  like  vnto  defiled  domes ^  and  no  better  then  deadly 
 PJ2.7P  f^nes  as  you  hold,  elfe  where  Jet  any  wife  man  iudge  what  degrees 
 
 cftToodneJje  can  be  lodge dtn  it»  Againe,  how  abfurd  is  that  pojition^tha  t 
 there  is  but  one  i(//lif  cation  ^whereby  they  take  fa  f  hold  on  Chrifls  righ- 
 
 teouT^ 
 
That  faith  onely  doth  tujiipe,  537 
 
 teoufneffe,  nhichcan  neiier  af  er  oee  euher  laojed  cri;icrcafed..  Wh] 
 thendoyou  wtthjoar, brother  \o\j\\^\^^n  tn.itntaine  ^  that  all  me*!  are 
 eqttullyrighteoiui !fii  johcjet  htmihntdeftrcih  tofee  ycti  well  cour^ 
 /<r£^,r<?4^s'.Hicromc,S.Amhrofc,S.AiJgi)(inc,S.  Gregory,  yit  le-'^ft  Li<>.i.ron.ir.tiiu 
 we  mn(l  needfvpholdthut  a  mA»  is  04  inft  andriohieopu  at  his  fnfi  Eii't.81. 
 coriH:rffon,M  at  hu  ^euth  ho.v  godly  a  life  focner  h(  lc*td\agaifiji  uhiJ)  h-,,,]^^',^ 
 Imllpfil  doivne  thefe  nafoat  foUomng,  ^s.'"'^- 
 
 R.     Abbot. 
 
 Ifchcrccanbccno  good  works  before  the  firfi  iurtification  ofa 
 finiicr,  what  (liall  we  thinkc  of  M.  Bipjops  vertmm  difpojitions  and 
 yvorkj  of  preparation}  Wliatfarc  ihcy  venuous,and  ycc  are  they  noc 
 goodf  SfayJic  bath  called  them*  bcfore^W  qualities,  good  dtfpo-  ^^^^  -oSr.jz. 
 Jitions ,  goodpreparations  ^zi\<\v4\-\2ii?vicvQ  they  good  then,  and  now 
 atetheyriOt  good? Tell vs,/'^/.-ff/A^<'/>, your  mind  :  arc  yomivorkf 
 fif preparation ooodwotks^ot  are  they  not  good?  Iftheybccnot 
 goodjthcn  you  haue  fpokc  vntruly  before  in  calling  them  good.  If 
 they  bcc  good,  dicn  it  is  vntruth  that  you  fay  heerc,  that  uo  ^jocd 
 V  orks  go  before  the  firft  iuftification  of  a  (inner.  Either  in  the  one         * 
 or  in  the  other  you  muft  needs  confcfle,  that  you  haucfaid  amilTc, 
 Now  here  he  quarrcllcth  with  Maimer  FerkiHS,^%  if  lie  had  faid  no- 
 tliing  10  the  matter  in  hand, which  is  as  hce  faith  of  the  fccond  iu- 
 ftification,  whereas  Mailtcr  Perktns,  though  noting  their  diflin- 
 (f^io.i  of  fi.'rt  and  fcccnd  iu(hficanon,yethathin  hand  wholy  to  cxr 
 elude  works  from  iuflificaiion,  whence  it  muft  follow,  that  tlicy 
 haue  no  place  in  any  fccond  iuftjfication.  And  the  argument  licerc 
 propounded,dirc<iilly  ouerthroweth  his  fccod  iuflificatioii, though 
 bcc  would  not  lee  fo  much.  For  if  a  man  can  doe  no  perfect  good 
 works  till  he  be  fully  iuftified.thc  can  he  do  no  pcrfcd  good  uoiks 
 tjlhhciecondiuftificationbec  fulfilled.  For  a  man  is  not  fully  and 
 pcrfttfllyiuQificdjtillhcehaucattainedcofuH  and  perfect  iuliice. 
 lufhcc  is  not  full  and  pcrfc6t,fo  long  as  any  thing  rcniaineth  to  be 
 added  vntoif.   Thrreisftill  fomcthmg  to  bcc  added  in  tlicir  fc- 
 cond iulhfication,tiil  itcotnc  tohisfull  terinc.  Therefore  lill  then 
 a  minis  not  fully  iufiified.  Now  the  iudiccthatis  not  perfect  ,if 
 itbecrcfprdlcdinicrclfc,  cannot  bcc  pIcafingvncoGod.    It  caa 
 ihcrcfoic  bring  forth  no  good  works  to  nicrit  at  Gods  bands. 
 
 There 
 
y  3  S  7hat  Tatth  onely  doth  iupfie. 
 
 There  can  therefore  be  no  good  worlccs,  whereby  a  man  fhould 
 mair  their  fccond  mftification./W.  ^'/^op after  hismanncr  briefly 
 rccitcth  the  a-gument,&  hauing  fo  done,very  fcholcrlikc  anfwc- 
 rcth  to  the  conclufion_,graunting  it  in  pnc  fort ,  when  the  prcroif- 
 fcs  infcrrc  it  in  another,and  yet  braucth  and  faccth,asif  the  matter 
 were  wholly  dearc  for  him.  luftification^as  M.  rerkjns  faith,  wee 
 make  but  one,  but  yet  wee  make  degrees  of fan^ificmion^  mtemll^ 
 worfe  tindtvorjiy  as  this  cauillcr  fondly  drcamcth,but  good,and  bet- 
 ter &  bcrtj  according  to  the  mcafure  of  Gods  fpitit  bcfiowcd  vp- 
 on  vsjbutyet  fd^as  that  to  the  good,&  bctter,and  bcft  that  is  inthis 
 lifcjthcrc  deaueth  a  blcmifh  and  ftainc,  which  would  caufe  the 
 workc  to  be  condemncd,but  that  it  is  gracioufly  accepted,  and  the 
 jmperfcdion  thereof  mercifully  pardoned  for  Chnfts  fake,  as  (hall 
 appearc  in  the  handling  of  that  matter.  He  callcih  the  affinning  of 
 #»<?  iufitficationperfeSi  at  firH^and  not  after  to  h  iofl^an  akfurdpoftio*^ 
 bur  it  is  not  ab(iird,but  toabfurd  men,  to  whom  the  truth  it  fclfe  is 
 abfurd.  There  is  in  the  fight  of  God  biit  one  iuftification  onely  by 
 faith  in  Chrift,  vnder  the  coueriure  whereof  wee  ftand  thenceforth 
 acceptable  vnto  God,both  in  our  perfons ,  and  in  our  workes  of 
 *  obedience  rntocuerlatting life. In  that  fenfeas  to  prcfent  v$  iuft 
 before  God.therc  is  no  other  iuftification.  Thatthat  isfurther,is 
 hmdecUratina,  a  iuftification  fo  called,  whereby  wearciuftificd 
 and  declared  to  be  iuftificd  men.  The  true  iuftification  properly 
 «Rom.S.  je»  fo  called,cannot  be  loft,becaufe^  rthom  God  tuftipeth  he  a/fog/orifi* 
 «i&,norincrcafcd,becaufc  the  righteoufnclle  of  Chrift  is  alwaics 
 vniforme  and  alike.  By  this  rightcoufnelfe  being  the  fame  to  al,all 
 trc  equally  righteous,  but  by  the  different  grace  of  fan£lification 
 in  inherent  righteoufnefle,fomc  are  more  righteous  &  forae  leffcf 
 and  \{  hmniM$  maintatncdthe  contrary,  hce  erred,  and  therefore 
 thofe  Fathers  whom//.  Btfhof  citcth,  doe  not  courfe  v$  at  all,  but 
 fay  the  (ame  that  we  do,&  we  that  they,ncither  is  it  any  other  but 
 his  groflc  ignorance,  fo  abfudly  tomiftake  one  thing  for  ano- 
 thcr.Wefay,that  there  is  equal 'ty  of righteoufncflc  in  one  rcfpc<5^, 
 and  he  bringcth  thcFathersaffirrningagainft/o«i>r«i»  whatwe  c6* 
 fclfc,  that  there  is  diffcrenceofrightcoufneflc  in  another  refped^. 
 According  to  that  former  righteoufnes  by  imputation  of  the  me- 
 rit and  obedience  of  Chrift,  a  man  is  as  righteous  the  firft  day  of 
 his  conacrfionja^  he  is  in  the  end  of  his  hfe^hovyfoeueras  couching 
 
 (andi^ 
 
That  faith  omly  dothiufUfie.  f  \  9 
 
 fanilification  and  inherent  righteoufnefil',  he  grow  much,  and 
 thcin  be  renewed  from  day  to  day. 
 
 3(J.  W.BiSHOP. 
 
 Tir^^  th4t  oftheReueUttcns.'Ltt  him  that  is4uft  be  yetiuftified: 
 #r  as  your  text  bath  it :  He  that  is  righteous,  let  him  be  morcrigh- 
 teoui:a/td  that  of,  fcare  no!  to  be  iultified  eucn  vntil!  death  :  do  con-  ^Jfi'^  *,'j, 
 umcc^that  there  are  more  mfiificatids  then  one^and  that  a  man  may  in-  . 
 creafe  in  tnfttfication  and  right eoupies  vnttlldcaih^fVhtch  ij  confirmed 
 where  it  is  faid:  Thit  the  path  of  a  iufl;  man  procecdcth,  as  the  light  Proi'.4. 
 doth  vntillicbe  perfecH:  dxy '.which  is  degrees  more  andmore.  and  S. 
 Pauie  teacheth  the  fame  J»hire  he  faith  to  rr,en  thatgiue  almesflentt- 
 j^Z/y.-That  God  will  multiply  their  feed, and  augment  the  incrcafes^^ 
 of  the  fruitcs  of  their  iufliccF^r^/'^r,  S. lames  doth  mo(i  effeHHally 
 proue  thisincreafeofrighteottjnes^  andtbefeconditiftificationjntbefe 
 voords'./ibraham  our  father,  was  he  not  iuftificdby  ucrkcs,  oftc- 
 rin]^  IfaacVih  fon  \^oni\\c  :Atzt.7  hjt  he  fpeaketh  of  the  fecondiu-'cx^.t. 
 fttficAtion  is  evident,  for  Abraham  rvas  iuHifedhefore  Ifaac  rvas  hrne^ 
 at  it  is  mofi  mam^r^  hj  the  Scripture  it  felfe  :  and  by  that  herot- 
 calla^,  of  not  fpAringhis  onelj  andtittirely  beloued  Sonne,  hisi!4Jiice- 
 was  much  augment  ed  Andthe  Apofile  htm  felfe  feemeth  to  haue  fore- 
 feene  all  our  aiuerfaries  cauUlation^  andto  haue  fo  lor.g  before  ^reuen- 1/'""'^* 
 ted  thtm.FirH^  that  eommonf^}tftoftheirs[thatthiixvorkyffasafigne^ 
 cr  the  frwte  onelj  of  his  fait  h^  and  no  companion  ofitjn  the  matter  of 
 ikftifcation)i)  formally  co'jfhted:  for  the  holy  Ghofi  rpfai^rg  dtflintlly 
 of  both  his  faith  andrvorke^  and  i  oyntng  them  both  in  this  atl  ofiufiifi- 
 cation^attribnteth  the  better  part  of  it  vnto  hts  worl^f^  ihuS:Scci\  thou 
 that  faith  did  vvorke  with  his  vvorkcs;  and  by  ihcworkesthefaith 
 was  confummatc  and  made  perfcdl  ff^hich  he  doth  after fdy  dec/are 
 ly  a  fimilttude  yCompariKg  faith  to  the  body  and  good  workj  tP  the  foule: 
 which  gttie  life  ami  lujfre  to  faith,  ethenrife  faith  is  of  little  value  and 
 eflimationivithGsdjVhtchS.]^iu\c  alfo  t  eacheth  at  large  ^  amon^o- 
 ther  fpeecheitncludtng  /!??w;Thar  ithc  fliouldjiauc  a!  huh, and  wan- 
 ted charitie,  he  were  notUin^.  And  comparing  faith  an  J  charitie  to.  i.Cor.ij. 
 gether,defineihexpre/lr,that  charitie  is  the  greater  V(rtt4c;irhich  cha. 
 title  IS  the  fount  ame  ofallgood  workes.  Andfo  by  thus  prefer)  i*^g  thcfe 
 works  0f charity  beferefatth,  he  doth  flop  the  oiherjlarttng  hole  of  the 
 
 Mm  Vrt'     ■ 
 
^40  Thatfdtthmely  doth  tup fel 
 
 Froteflantij  that  Abnh^m  for  foothtvasiuflifiedhf  ore  God,  hjonely 
 faith. l>ut  rvas  declaredmft  heforemenl;yhisvP9rkj:ForifGade^eeme 
 more  of  charity  J  then  ofonrfaith.a  manismore  itiftified  before  Godly 
 charity, than  hi  faith.  Agatne^fn  the  very  place  rrherethii  fjohlefaSl  is 
 recorded,  to  ^:7*w  how  acceptable  it  was  to  God  himfelfe^  it  Is  [aid  in  the 
 
 Gcn.ja.  per/one  of  Gad-.HoiiV  I  know  tha:  thou  loueft  me :  a^dto  ccnttinceall 
 
 ebfiinate  canilling^is  it  not  (aid  that  hiifaith  did  in  this  veryfuB  coopg- 
 rate  wth  his  workes,  and  that  the  xvorke  wade  bis  faith  perfeQ: :  which 
 coniunBion  of  both  ofthsm  together , doth  demo^rate  that  hefpeaketh 
 ofhisiuftScattonbefore  GodraddingalfiiThat  he  was  therefore  cal- 
 led the  friendof  God  :m'^/^^  could  not  hauebe^ie,  if  thereby  he  had 
 bene onelydeclarediuft  beforeman ;  andthis  doth Sy^ugudinc recon- 
 cile the  two  places  of  the  /^pofiles^  S.Paiil  ^wfiS.Iamc?,  which feeme 
 coy'nrary.  S,Pavd  faying  that  a  man  is  iuftified  kiy  faith  without 
 worke^jandi'./^fwff/,  ihatamanisiurtificd  by  woikessndnot  by 
 faith  onely.That  ^.P^w/fpcakech  of  works  vyhich  go  before  f^ith, 
 fuch  as  weof  ourownc  forces,  withoutthchelpeofgracc  are  able 
 .  to  do  ;  andfuchhefaithnotiodcferucourfiffisiuftification.ButS". 
 lames  difiniteth  of  workes,  which  follow  faith,  and  iffue  out  of  cue 
 fouleSjHovv  garnifhed  with  grace,  and  fuch  he  holdech  vs  to  be  iu- 
 
 rih.%\.^t^.   ^  ftified  by^that  is,  m^de  more  and  more  iuR:  See  the  place.  He  faith 
 
 ^el^ts.deverb.    ^ireElly,  that  we  are  ifi/lified^and  that  this  iafiice  doth  in  creafe,,  whtle-s 
 
 •^;#  ft  doth proceede  and. prof  t„ 
 
 R.    Abbot. 
 
 The  exhortation  of  i'./oi&»is*that  he  that  hath  walked  in  rightc- 
 oufncffe  and  innocencie,  and  thereby  approoued  his  profelTion  of  1 
 the  faith  of  Chrili,(hould  ftill  continue  his  courfe,  and  go  forward  i 
 to  iuftifie  and  approue  himfelfeto  the  confcicnces  cfall  mcn^  by 
 the  fame  yertuous  and  godly  life.  The  words  hatiethcir  reference 
 to  outward  conuerfationj&  iufHfication  is  to  be  vnderftood  of  the 
 fame  ih^tSja»;es  fpeakcth  of,  &  that  is  before  men,and  in  exam- 
 pl(?  of  outward  life.  Tpinw'ardholinclfe  aitd  purity  tlje  other  part  i 
 ofthcfentdncc  is  to  be  referred.  He  that  is  holy,  let  htmbe[a,nUtficd  \ 
 ftill,  that  isjet  hicr.  addc  to  his  fan(?lification,  let  him  be  more  and 
 .n  tplic.4.s2.i4.  more  rcnewcd,1er  him  ftillbe  ^puttin^  ojfthe eld  man,  andpmtmg  on 
 b  ?..Ccr.7.i.        ffj^  ne\v\\zK.  him  ^\V&>clenfe  hirrfelfejrom  alldef/ement  oftheflefh  and 
 of  the  [pint  J  <$ndfin/(h[orperfe^)his  fanU/jjcaiion  in  the fe  are  of  God.  | 
 
 SslehnV 
 
That  far th  onely  doth  mj}ifie.  5'  4 1  ^ 
 
 S,\ohn  woKI  mtby  bocli  tUofcfpccchcs  import  one  t!i!ng,&  tlicr- 
 forc  feeing  the  latter  without  doubc  importcth  inward  rightcouf- 
 reflcjthe  other  mufi  ncedcs  be  applied  to  outward  works.  As  for 
 that  oFEcclcfiadiciJS  it  is  nothin  f];  to  vs,  who  admit  no  canDnicall 
 authoritic  of  that  bookc;  yet  ic  proucth  nothint^  for  Ad,  B/^op  nor 
 a;^ainrt  vs,  the  words  truely  tranflated  being  rhcfc  :  "^  deferrenot  till  eEcdcGS.n. 
 dsathto  ^tf' />//?/J?f^;  that  iSj  put  not  oft'tili  death  to  repent  &  to  feck 
 forp.iucncircofthy  finnes,  according  to  that  which  in  the  former 
 vcrfche  hath  ind-^'^Humble  ihj  felf before  thou  I;  e^fick^^C;^  whilejl  iheti 
 maiefljeifmne^  (he^v  thy  conuerfion.  Here  is  nothing  at  all  to  proue  <^^^''*°' 
 two  iurtifications  in  that  fcnfe  that  wc  here  fpeak  of,as  whereby  a 
 man  being firlt  iuft,bcc6meth  more  iu(t  before  the  iudgcmcnt  feat 
 ofGod.    Incraafeandgrowthofinhcrentiighteoufneflb  wee  ac- 
 knowledg  &  require  in  jll faithfull  Chriftians,  &  his  paines  is  idlc- 
 lybcrtowedin  the prooftherof.^ye  know  uhat  our  Sauiour  faith, 
 ^  Ener'tf  or.s  that  be^reth  fruit  in  we  the  Father  purgeth^  that  he  may 
 lrty7g  forth  more  fruit ;  wh^t  S.Peter  cxhorteth,  ho  grow  in  grace  and  f/p^/{  '/g 
 inthekpsvpledgeofonr  LordandSauiour  left^tChrjfi.  VVctcach  men 
 to  fay  with  S.Paul:  ^  Not  asthough  I  h^dalready  Attained orwere  at-  gPhil.j.u. 
 readjperfeB  but  one  thing  I  do:  I  forget  that  which  ii  bebmid  G'  endea  ' 
 uour  my  felfe  to  that  which  is  be  forever  fallow  hard  toward  the  marke, 
 C^^.VVc  teach  with  S.Bernard;  '7«  the  way  of  life  not  to  go  forward^is  ^  Btmirim  Pa. 
 to  go  backward,it)6  againe/wcfrt?  increafe  ts  todecreafe-,  "where  a  wan  Zite'^^Kp^ou'cJi 
 beginneth  r,ot  to  care  to  be  better , there  he giueth  oner  bewggood at  al.  fjiregredt. 
 Heenecdenot  thetctcreto  proue  this  matter  vnro  vs,  who  teach  it  profi'tall^ drfcl. 
 much  more  faithfully  &cnrcful!y  then  they  do.  The  place  oHames  ''»• 
 
 proueih  no  other  iuiiification  but  what  vvcconfclTe,  that  is,  an  .ip- f,^^f^XV<-'-'''*" 
 ,prouing&  dcdaringof  hisfaithand  iurtification.  His  works  arc  a  *''''»'•'.*'"•"" 
 tcftimonic  that  the  Scripture  hat! jtriicly  andrigluiiefaidoflnm^  iVj!m.'i('js''"'* 
 '  Abraham  heleeued  God^c^  it  noi  tr^puted  vnto  htm  for  r/ghtecufnes. 
 Now  Ai.  />i'^opllioMhitie  told  vs  in  whatoihcrmeiiiingii  can  be 
 ti]icn,tU2t S./amei[ii(h,:Uit\n\\iswork!' the  Scripture wa^fulf Hid, 
 tbatfatth,  Abraham  belceued  God,  anditWAi imputed  vnto.  htm  for 
 right eoufnejfe.    For  if  his  workcs  vvcrc  but  the  fulfilling  of.that 
 Scripture,  how  abfurdlic  doth  Maftcr  Btfhop goc  about  to  proouc 
 inhisworkcsan  augmentation ofthat  which  by  that  Scripture  is 
 imported  formerly  to  bet  done?  .Ifhisworkcs  w:rc  but  the  fulfil- 
 ling of  that  that  was  faid  of  hisiuRification  before,  how  doth  lice 
 
 M  m  2  thctcby 
 
J  4  2  That  fM  ofiely  doth  lujlifle, 
 
 thereby  fceke  to  proue  a  fecond  iullifijcation?  Now  the  former  tc- 
 ftimonie  of  his  iuJlification  is  to  be  confidcred,w'hich  was  long  af- 
 ,  ter  Gods  fitft  calling  of  him,  "when  he  had  rbewedhisfingular 
 Faith  and  obedience  vnto  Ood,  in  going  out  or  his  own  country  at 
 the  word  ofGod,  when  he  had  long  called  vpon  the  name  of  the 
 Lord,buiit  many  altars  vnto  hinijdone  him  much  fcruice:whcn  he 
 t,  had  tong  traucllcd  from  place  to  place  vnder  his  protcdion.  Fo  t 
 
 after  all  thiSjyetwashenociuftificdby  his  works,  but  onelyofhis 
 s9ta,i<6        "  beleeumg  the  Lard,  it  »s  teftificd,  that  it  xvas  imputed  vma  htm  for 
 righteouf»e(fe,\/Vc  wouldlnue  M.  Bi^jop  to  id]  vSy  wIkiIicv  u^^ra  " 
 ^4w  before  the  time  that  this  tertimony  wasgiuenhim,  wcreaiu- 
 ftified  man  or  not  ?  he  cannot  denre  it,  becaufc  Abraham  had  done 
 many  good  works:  &  he  hath  before  faidjthat  there  can  be  no  good 
 workes  before  the  firjl  iufltfication.  If  he  wcge  luftified  bcfore,then  it 
 oHab  »  4.       appeareth,  that  to  a  man  alrcadi^iuftified,  not  his  workcs,  but  his 
 ^'^^'"•4.5. .      faith  is  counted  for  righteoufnesjand  becaufc  it  cannot  be  thought 
 OecHmTinKom.  thatby  oue  mcancs  he  was  iuftified  beforehand  by  anothernow,it 
 JSi/^twti"  "^^^  needsbe^thatas  beforcto  beiuflified,  fonow  ftiHbccing  iu- 
 l^Uhft'^oper^  'ftificd,  his  faith  is  counted  to  him  for  rightcoufnefle,  according  as 
 ff<]uidemhd>ui;,_  -jcis  writter^'*  Tbeittji pjallliHehjfatth.  Nowifafterhe  wereiufti- 
 Im  qiii  fmuicu^  ficd*,  he  did  continue  ftill  to  be  iulhficd  by  faith.then  to  fpeake  pro- 
 «ovcyfab.mturfi*-  pcflic  aswc  do  of  iuftificution  In  the  fi^htof  God.therc  is  one  on- 
 crnfuui^tu  [Mill  he  luftihcation  whereby  a  mans  ^  faith  ts  tmpmed  to  htm  f&r  rtghte- 
 i!ff-^tmfut;rd,      .  IT        j^g  Apoftlefpeaketh. 'it  muftncedcs  therefore  follow 
 tut :  v;rum  vt    that  S.iamss  I  peakcth  or  lultihcation  in  lomc  other  meaning  then 
 comra  Deoexfuis   j^    Apoftle  S.  P anl  doih  '.  what  that  meaning  is  let  him  Icarne, 
 retur t<i»j:*itm     notoFvs,  but  of the  ancieni  Church  :  'i  Had  Abraham mworkes  ? 
 $fpr.t7£iji^^'^^^  P^^ti^)Go'^  fo^^^^'  ^^^^b  ^^  ^^^  ^orkes,  fo  as  that  if  bee  had 
 utis  cum  ea.  .7«.e   beenc  brought  in  indgement  vptth  the  men  with  whom  hee  liaed,  he  had 
 tfn'Seiffl'ch.  '4^{y  bee»eit4fltfled.,aptd preferred  before  them :  bpit  thatby  his  works 
 M0jefiaqua»}fu-  hee  (bofild  b^e  ifijftfied  before  Gody  aiworthieof the  dignity,  kindnejfey 
 ^£  'P^de^^'Thii  ^"dgift  that  wasyeelded  vnto  ffim,  he  xvotilA  nenerhaue  attained  to  tt, 
 dignusefthahititifhtttheh^dit  bj  faith  oaely.  Heereby, (^ith  he,  the  refolmionismam' 
 tSiUa'efexhhf^^,  ^  Saint  Paul /"^/f^,  that  Abrsih^mrvasift/^ified  by  faith,  ani 
 ^uomoi,hh  qui^  Saint  \2^TiZ%ythat  he  was  ittflifedbj/vporkes.  Hcere  is  a  plaine  diftin- 
 'fiil^Siific^i  aionanddilFcrenccdeliuered,  that  Saint  PaHlC^xtK  that  byfaitfi 
 fuiife  4brihim,  only  1  man  is  iuftified  before  God:but  that  it  is  before  men, &  with 
 tbulTMbi',  men  that  i'./^«?r/meaneth  a  man  is  iuftified  by  works.  And  this 
 ^  diliiiv 
 
diflin^ion  isvcry  plainly  intimated  hyS.Pah/,  vthcnhefairh,  '//ji^g^.^  ,, 
 jibr4bAm\reretH^ifi(dyy  rvorkes^  hehadtottmce^tfutnotwith  God, 
 He  denicth  not  but  Abraham  was  ludified  by  workcK,  and  that  lie 
 had  wherein  to gIory,and to ftandvpon  hi$  iurtiffcation,  but  yet 
 not  With  God.  Hectnightdo  it  in  rcfpc<^  of  mcji ,  but  »'//A(7o<^  hcc 
 coul d not  do it.So faith Or/j^tfwvponthofe  words,  hauingfiifi  p*uc 
 difference  betwixt  iuftification  by  faith  feenconely  to  God,  and 
 iudification  by  works  which  may  be  approuedof  men  :^  If  Abrnham  COrigm.  in  T^tm 
 tferetuj^iftedbrworkl.hehaththefloryrvhichcommet^by  tvorh.  but  *^''''  '^j'>-'f>-"»fi 
 not  that  whtchu  u>$th  Oed.  And  this  dillinaion  is  apparanc  alio  ^'caifuc/iMn 
 by  S.  Attfi$fte,  who  fpcaking  as  touching  inherent  iuHice  and  ^"'f, 7^"! *"'''"*' 
 I ightcouGiCirc  ot  workcSjfaith, '  So  long  Oi  rcelmein  this  life,  no  ma  tw.tm  fedn'n  tUi 
 it  ti*fi$ffed;  bmintheJightofGod.Notmthomcaufetfat  it  that  Da-  ^^Jt^/'Xret'^' 
 md added,  InthyJighf.Fortt  may  be  that  a  man  may  be  iujitfiedinthe  fn-^^.^xmUu 
 fght  of  men,  bm  let  him  fpeake  at  touchtng  Godf  fight,  and  no  man  U-  "^ZZMci- 
 mngpjallie iujitfiedtnthy fiiht.\NUn^Wi\\ S,  Aujiine  as  touching  fit'tji.ftd'jnictu 
 iufhhcacion  by  workSjdenicih  that  any  man  in  this  \\(c  is  iuftiiicd  /fl^r« TwiSi* 
 in  the  fight  of  Godjitmuftneceflarily  follow  that  that  iiiftification  ^»  co^fftautim- 
 tvhich  is  by  workes,  muft  not  be  vndcrftood  in  the  fight  of  God,  $S,t'^ 
 but  oncly  in  the  fight  of  ii  cn#  Now  then  to  fpcake  ofiurtification  ff'^t*h-v,inum. 
 before  men,  as  S.  lamet  doth,  it  is  ti  ue  that  JDotb  faith  and  works  fftnuDel^'on 
 doconcurrcandioinc  in  the  a(5l  of  iuHification.  Thcfairh  that  in-  *'*P'fi<:''^i^t$r  i« 
 wardly  in  the  heart  iurtificth  to  God  ,  and  is  outwardly  ptofclfed  m^Lcm!"'"^ 
 with  the  mouth  to  men,  is  notfufficicnt  loapproouc  a  man  out- 
 wardly tomtn,aniitothcChurch  ofGod,  to  the  fight  and  con- 
 fcicnce  whereof,  tueryfaithfull  mams  bound  to  acquit  and  clcarc 
 himfcifcjVnlcffciibce  accompanied  and  adorned  with  vertuous 
 and  vprightconucrfation. In  this  rcrpc(ft  therefore  it  maybe  faid, 
 that  the  better  part  in  fome  fort  is  attributed  to  workes  ,  that  faith 
 is  made  petfc6l  by  workesj  that  faith  is  as  the  body  and  good 
 workcsasthcfoule,  and  that  faith  without  workesisdead,  eucti 
 as  the  body  is  dead  without  the  foule.  Men  fpecially  haue  an  eic  to 
 Works,ind  thereto  attribute  more  then  to  words.  Heeis  tolccnfor 
 a  halting  and  halfc  Chri(h4n,that  makcth  fliew  of  faith,  and  liivcth 
 not  accordingly.  Men  account  him  as  acarion,  a  dead  carkafic, 
 loathfomc,&  dcieftable;hc  iseuery  mans  byword,  as  I  faid  before, 
 &  his  namecontinuilly  carricth  reproach  withit. Hereby  it  appca- 
 reth  alfo,ihat  faith  though  haply  it  be  in  the  heart,  yet  is  here  re- 
 
 Mm  3  ipcAcii 
 
wLuLi^.r;, 
 
 '5:44  That  faith  onely  dcth  mflipe* 
 
 fpc(Stcd  onely  as  it  is  profcfl<fd  to  men.  For  itcannotbcctliatihe 
 workcofchchand  fhould  giuclife  to  the  faith  of  the  heart  »  but 
 rather  rec'ciueth  hfc  from  it.  Yea,  M.  Btfhop  himfclfc  tclleth  vs, 
 ihatcharity  within  is  the  life  of  faith  within,  and  therefore  works 
 which  are  without  cannot  be  faid  to  be  the  lifcof  faiths  but  as  faith 
 iclelfealfo  is  without.  There  maybe  vi'orkcs  whereby  a  man  out- 
 wardly may"  tHflifiehimfelfeto mepi,zi the  Pharifees  did,which yec 
 are  dead  works,  brcaufe  there  is  neither  faith  nor  charity  to  giue 
 them  life  from  the  heart.  Now  5. /^wf/  muft  fo  be  vnderftood,  as 
 .  that  n6t  charity  which  is  habitually  &  inuifibly  within,but  works 
 which  arcoutwardandapparent,n)uf|  be  iheiifeoffaith. Hefpea- 
 kcth  therefore  offaith,  as  it  is  outwardly  profeflcd,  which  hathic 
 Iife,and  grace*  and  honour  amongft  men  by  the  outward  fruits  of 
 goodworkescorrefpondenttoit  felfe.  Very  guilefully  therefore 
 dothM.Bifhep  turnc  his  fpcech  from  workes  whereof  ^S".  lames 
 fpeakcthjto  charity, there  being  hcrefo  different  a  confidcration 
 *  tobchadofthconeandofth'eothci;yea,hchimfclfc  namingc^i*' 
 fitythefountawe  of  good  workes,  and  thereby  importing  that  charity 
 as  the  fount  nine  differeth  from  the  good  wotkcs  thatiflue  therc- 
 from.The  place  that  he  alledgeth  to  the  Corinthians, "  Though  I 
 
 X-  r.Cor;i.j;a.  ^^^^  ^//  faith, [JTc.  is  nothing  to  this  purpofc ,  becaufe  wee  fpeakc 
 here  of^/^i/^tiiat  is  common  to  alhhe  faithfull,  but  the  ApoQic 
 there  fpeaketh  ofa  faith  that  is  peculiar  onely  to  fome,  whereof  he 
 hath  faid  in  the  chapter  going  before,  ^  To  one  is  gmen  the  word  of 
 mfedome^toattotherthenordofknoveledg^e  ^  toamther  is  gmen  fdithy 
 meaning  the /<«//^  whereby  miracles  are  wrought,as  hehitnfclfc 
 addeth,  Though  Ihaue  nil  faith,  fo  that  f  could  remooue  mountaines, 
 ^c.  His  purpofc  is  to  teach  men  not  tobceproudoffpeciall  gift* 
 ofthefpirir,  buttorcfpe(5ltheend  andvfe  thereof,  which  is  per- 
 formed by  loue ,  without  which  they  are  onely  idleflicwes.  As 
 touchingthccompaiifon  of  faith  and  charity,  there  hath  bcenc 
 
 iSeSttiu  enough  faid  ^before.  For  our  prcfcnt  ftaic  faith  hath  the  prcfer- 
 ment,andallin  all  bangedivpon  our  faith,  which  is  the  he'art  and 
 lifc^whatfoeucrelfeisinvstowardsGod.  Itis  faith  that  giuetb 
 God  his  gIory,ihat  acknowledgcth  him  to  be  that  that  hce  is ;  that 
 fo  fctteth  him  before  vs,  as  to  draw  all  our  affc6^ions  vntohim,our 
 Ioue,ourfcarc,our  hope,our  delight,  ourfelues  wholy  both  body 
 and  fouls.  Thcpromifcs  of  God  in  (pcciall  manner  arc  made  to 
 
 them 
 
.I}« 
 
 That  faith  ontly  doth  iupfie,  j  4  ^ 
 
 l|jcm  that  bdccuc  and  truQinhim.ThfrcforcthatGodcrtcemcth 
 more  oFour  charity  then  of  our  faith  js  not  the  Apoltlcs  aflirrf  ion, 
 but  /V/.^iyjJ'tf^/foiTdcoIle^ftionjand  that  which  the  whole  courfcof 
 Scripcurcdothgainfay  Butfuppollngit  tobcfbjthcconfcqurncc 
 lhat^^/.5//^tf/>drawcth  therefrom  is  very  udkulousi/fGedePcem 
 mere  cfeharttytben  ofcurfaitb^  a  mmtt  is  more  ihfiififdbjf  chaitiy,  then 
 hyfatth.  As  if  he  fliould  (iy^  A  man  ertecmcth  more  of  h is  cics  tiien 
 of  his  f  ares.tlicrcforc  he  heareth  better  with  his  cics  then  with  his 
 cares.  Aching  may  fimply  andabfolutly  be  preferred  before ano- 
 thcr,and  yet  the  other  in  fome  rerpe<I:1&  vfe  may  be  preferred  be- 
 fore it.  Thus  may  it  very  well  befaid  as  touching  this  comparifon 
 offaith  with  charityas  before  is faid. Further  he  3lleageth,thatGod 
 to  ijjexv  how  Acceptable  AbrnhamsftU  vcoi  to  him j  fait h^  Noiv  I  l^aw 
 that  thou  loueft  me.Thz  true  text  iSj'Now'  Ik.^'Oiv  that  thonfearel^  rfje:  ,  q^,,  ,, 
 but  thus^.5//7.'o/>rnufleth  andjliiftcth  the  beft  he  can,  to  gainc 
 fomwhat  to  charity  againft  faithrbut  this  isnothing  to  his  purpofc 
 howfoeuer.  IcpIeafcthGod  whoknowcth  the  heart  &whatfocuer 
 is  within  vs,yet  to  take  vpon  him  the  knowledge  of  our  loue/aith, 
 fearc,&:c.  by  the  fruits  thereof.  Hereby  he  will  try  vs,  he  will  ap* 
 proue  vs,and  giue  tcfhmony  &  witnclTc  viito  vs,and  fo  Ihall  he  do 
 at  the  laft  day.  But  what  will  B/Jhop  infcrre  hereof?  Ifthat  that  hce 
 would  prouc  be  that  that  hec  faith,  thatit  ^'as  acceptable  viito 
 God,  wee  will  eafily  grant  him  fo  much,  and  fo  fend  him  backc 
 againcas  wifeashccame:  ifhc  would  prouc  hcercby  that  yjbra^ 
 i.;w  was  luftified  before  God  by  Ijisworks.Ict  him  confider  his  ar. 
 gunient  well,  God  tookeknowledgeof/y^rrf^^iwi-fearing  him  by  ^^ 
 his  works;  therefore  y^^/-*»/j.*w  was  iuiliHed  by  works  in  the  fight  m.S^.TIIj. 
 of  God.  But  if  we  follow  the  confirudion  that  S,  Jtt[hn  often  ma-  ^'gw*  dunw 
 kerhofthcfc wordsjthis  coIic<5li6 wilappearc  much  moreabfurd.  fpmiuiqmwt 
 ^God,2%hcQh\ik»otvetha//ih»asbefcrethcjfccmefop.,jfeAtwasno\X^^^^^ 
 now  that  God  firll  knew  that  yjbrnham  feared  him.   Thereforeas  oii'-'t  f'-tio 
 
 'thcfpiritii[M^^mprajfa»dgroaMe,becanCchem;ikethvstopy.tya»df^^'^^^^ 
 £roa*}e,iohcCahh,thiiiGodis  fatdto  k»oip  when  is  hee  r»aht''vt  •■'^H'ld  .w.i. 
 toknoxv.  J  Norv  I  k»oxv  then  \s  as  much  as  if  he  had  faid,  mv)%aite  '^^^::^. 
 wade  thee  to  k^oiv^  or  I  bane  made  it  to  be  knowKc  that  thou  feareflme^  ",  '«/<•»•  " 
 yl/./?/yZ»a/);argumcntthen  ft  come  to  this,  God  made  Abraham  to  tuZZ^i^f^d 
 know  by  his  worke  in  offering  his  fonne  ff^^c,  that  he  was  one  in-  '^'  "i'••A♦"^'r• 
 dcedthatfcarcdGod:ihcrforcy^^r<«/jrfOTwasiul}ifiedbyhis  wxjrk^ 
 
 M  m  4  in 
 
in  the  fight  of  God.  But  he  will  now  conmnceaH  otfflinate  eautHin^^ 
 and  to  that  end  faith,  that  it  is  faid,  i^izv Abrahams  faith  in  this  fa^ 
 did  cooperate  with  his  worf^s^  and  that  thervorke  made  his  faith  per* 
 feB.  And  what  of  that  ?  ThiscontHnElionofthemhthtogetherydoth 
 demonjhate  that  he  fpeakethofhls  iujiificatton  before  God.  This  is  as 
 hcfaidbcforc,/«/?<«^  Germaines /ips^fiine mie afftnder.  He  ioineth 
 faith  and  works  together,  therefore  hee  fpcaketh  of  iuftification 
 before  God.  The  argument  much  better  (cr  ucth  vs;  Ifhc  had  fpo- 
 kenofiudificatio'n  before  God,  as  S.P<i«/  doth,  hee  would  iiauc 
 fpokenoffaithonlyashcdoth  :  but  bccaufe  he  ioineth  faith  and 
 works  together,  if  plainely  appcarcthj  that  he  fpcaketh  not  of  the 
 fame  iuftification,whcrcof5'./'<*«/fpcakcth,andthcrcforcmuftbc 
 vndcrftoodofiufiification  bcforcmen.  Weil,  his  friends  are  be- 
 holding to  him  for  his  good  wil,but  heis  able  to  ftand  rhcm  in  lit- 
 tleftecdc.  Yetto ficlpc the mattep,/r^rf^^r^, faith  he, and  hewas 
 calledthe  friend  of  Cod.  But  whydidhee  not  alleadgethc whole 
 xc'&Xi  Abraham  beleeuedin  God,af)dftwM  imputed  to  him  for  right e^ 
 oufneffe,  andhe  was  ca/Iedthefr/end  of  God  j  and  fo  conclude  therc- 
 of,thcreforehewasiuftificdbyhisworksinthefightofGodfFk 
 might  as  well  infcrrc  it  ofthc  one  as  of  the  other  ;and  if  the  one 
 partofthefentcnccbeagainfthispurpofe,  what  fenfc  was  there 
 in  him  tofcekefor  itintheotber  ?  The  meaning  is  ciiident  and 
 plaine,  that  it  appeared  hy  Abrahams  obedience  and  works,  that  it 
 was  not  without  caufe  faid  of  him,  Abraham  beteeued  God^andit 
 Mas  imputed  to  him  for  right  eottfne^'e^  and  that  be  was  called  the  friend 
 of  God,  •  The  tree  is  l^owtte  by  his  fruits,  and  Abraham  by  his  fruites 
 n  iuftificd,  and  proued  to  be  a  good  tree.  Now  if  is  not  here- 
 by oncly  declared,  that  he  was  iuft  before  man,  as  this  wrangler 
 cauilleth,but  it  is  heereby  declared  vnto  men,  that  he  trucly  bc- 
 lecued,and  by  his  faith  was  iuftificd  before  God. -To  bee  Ihort, 
 in  the  text  there  is  not  fo  much  as  one  word,  or  pcece  of  word, 
 whereby  Matter  ^//^^p  can  make  it  good,  th^  Saint /4«;f/ fpea- 
 keijofiuftificationinthefightofGod.  But  becaufe  the  text  will 
 not>Saint  Auflme  is  brought  to  proue  it,  who  fpcaketh  neucr  a 
 word  to  that  efFeft.  (JW.5/^op  very  lewdly  falfifieth  his  words,and 
 maketh  him  tofay  that  which  hee  dothnotfay,  nor  euer  meant 
 to  fay.  Hee  fpcaketh  the  idle  dreames  of  his  ownc  head  ,  and 
 propoundcth  them  to  his  Reader  vndcr  Saiot  Anflincs  name. 
 
 The 
 
That  Faith  onely  doth  tup  fie.  f  4  7 
 
 Tlic  very  words  o^Auflin^xz  thcCci^T^cfentcKcej  of  the  ttvg  y4po-  t^ugujiub.  Sj. 
 fitesPuulaMd  lame  f  Are  note  ontr  Arte  oneto  the  other^  tvhen  the  one'JI^'^^V''^!"* 
 fatih^  that  a  man  is  ittjiijied  bj  faith  without  works,  and  the  other  fait  h^  rn  duvum  Ji'p,. 
 that  fatihmihoMttvorkej is  vai»e^  becaufe  the  one  fpeal^eth of  xvorkej^^f-^'^^'^"^^^^^^^^ 
 thAtgoe  before  fatth,  the  other  ofivorkj^vhiehfollorv  faith    Here  is  no  bt.cimdtatv."' 
 
 mention  of  Hril  or  fccondiuftification.norfo  much  as  rhcnamcof'''"'''''''^Ti''''" 
 tufiification by  xvorkes,  much  Jcllc  any  cxpounuing  oftnc meaning  abpjue.pe>,bu>; 
 of  It;  not  a  iy  liable  in  all  that  Chaf)ter,\vhcnce  lie  lliold  deriuc  that  ZJn7//%'S. 
 meaning  ofiijrtification,  which  he  fcttethdoxvnc  for  y^«y?/>;x/<7^fr«;<'/''''!'«j,7«;«' 
 made  more  and  more  tnfi.^J^yA  remember  not  in  my  reading,  thati')^,^^',^^^-"* 
 -<^)iry?/«  any  where  in  any  meaning alflrmcth  iuftificnrioh  by  works, /"•''^•''•"f.  i^cdt 
 but  onely  in  his  f^/>«»^»<j/?/cfl«,  the  words  where  ofare  before  hand-  ''^uHntttl'*'^*' 
 Jed :  which  worke  though  wc  commonly  cite  vndcr  Aufims  name,  s  •^"g'^ft-dtfidt 
 yet  there  is  no  nian  much  conucrfant  in  Aafiin^  but  will  eaGly  con-  VxtJu7iUfU. 
 cciuc  by  the  phrafe  and  ftile,  that  it  is  none  of  his,  to  fay  nothine,  "cqutEu,f,gtuca, 
 that  m  his  Rctra<ftions  he  makcth  no  mention  of  n.    TKc  words  tf^ll^Zt 
 chat  here  he  fpeaketh  outof  J*.  lamts  arc,  that  faith  is  vaine  without  "*M^'i!usptrf. 
 vforkty  hereby  willingit  to  be  vnderrtood,  that  though  faith  do  iu-  ,l^Tu"udct'(ffs 
 ftificwithoutany  works  going  before,  yet  where  it  luftificth,  it  <>?''•» ^'T-^^rnuif 
 bath  alwaics good  workes  thenceforth  accompanying  it,  and  that  Tul^uft'/adTufi,'. 
 that  faith  which  is  not  thus  accompanied  with  good  works,  is  not^'^"^""'^'*/"'*^ 
 K  that  healthfull orfautng  faith  vthich  the  Gofpell commendeth ,    nor  TStm  dus  bom 
 doth  iuflifie  him  in  whom  it  is  :*'  For  be  that  is  ittfiifiedbj  faith,[z\x\\  "'''"^M'"'^'* 
 he  ^cannot  but  thenceforth  worke  rtghteoufly^  though  he  attametoiu-  '^  k»'7'c^"*pf' 
 Uification  whtthout  hau/nf  wrought  any  ihino  rifhteoufly  before    The  '^f'  ^'^'^Mftr 
 
 ■  L        r.   #  I       J  M         1     ■  I       "^     *^        1        -^-       i       .'  ,      fidim  flit  open. 
 
 mtcnt  tnar^S./^wtf/  had  m  alkadgmg  thecxamplcof  j^brahamMc  tuOvr  i,utart»\ 
 notcth  to  bcthis, '  toptewthat  zoodrvorhenfuedorfollowedhts  fatth.  'f"'r">"!"*ch,*- 
 The  drift  or  his  Ipeech  is  againlt  them, who'/o  too^eit  tobefaid{by  etumfi  m,:i»r:*- 
 fdtthtvithout  Pforkes)  as  that  they  thought,  thaf  nhen  once  they  had  be  '^^**''^<^fl''- 
 leet$ed  in  Cbrijt,  albett  they  wrought  eHitl,and'$uedtvickedty ajtd  leud  r^-'i  -viaoent  (.d- 
 if, yet  thej  might  be  fauedbyfaith.  Theerror  of  thefc  men  he  refor  }2t'^'^'^'^'' 
 mrth  t U  us :  ^  /  ts  notfoto  be  vnderjloodj^hat  a  man  is  iujiified  By  faith  •  ^o"  »f <»  "»f"^* 
 wuhom  works)  M  that  hauing  recetuedthe  faith, tf  he  liue,  we  fljould  Tp''<!'fidffil,'^t. 
 callhtm tufi^although  he  Itue  amifje.    By  which phrafe  o^receiuing  '•'•  <^ic<imi4^  um 
 the  faith  it  appearcth,  that  there  is  onely  that  faith  heerc  meant '^^fvmriT^ 
 which  confillcth  in  outward  profeiTiort&receiuing  of  baptifmt, 
 which  isfarrc  from  that  faith  to  which  the  holy  Scripture  attribu- 
 tethiurtificaiion  anufa^uation.  In  all  whichfpecch  S.  AuJiineCihU 
 
 notlung 
 
5*48  Thatfaithdnely  doth  tup  fie',  I 
 
 •     nothing ngainnvs,nothingvvhicluvcauouch  notaswcIlashe,but  ™ 
 oneiy  thac  vndcr  the  name  or.'«/7(/?C/«r/oM,  lie  containcih  not  only 
 forgifteMeJje offiKS^whacm  wfitficatton properly  con(i({eth,buttbat  ]A 
 alio  which  we  diftindly  caI!y^??^''//^'«//'<'«,confiflingin  the  inward  " 
 renewing  oFvs  to  holincfieand  rightcoufnes,  which  the  Scripture 
 plainely  didinguiflicrh  as  wc  doe.  In  the  other  place  aUeadgcd.hc 
 notably  oppugncthtliat  which  M  Btjhop  would Fainemaintaine. 
 He  touchcth  three  things  apperi^ning  to  our  faluation»  which  to- 
 wards itjWe haucalready attained ; Predejiination^'votfttioyi^  iufJifi. 
 tc^^u^M.vif.    cation-  Of thishi\hc Ciith/"ff^hr<jismeaati?jfUiftgiu/i/ficd? Dare 
 ^po/l^Ser.iS.      xvefaj  that  vcehaue  this  thirdthingalreadj?  And  is  there  any  man  that 
 f}l"!Jud£fr  dares  fiy,  lam  ifiJl?for  I  thinks  u  to  be  all  one  to  fay,  lam  wft,astoJaj^ 
 dicere,  iam  hoc     ^  ^ffj  fioknner,  IfthoH  be  botdfo  tofaj^S.  lohn  meeteth  tvith  tAee,faytng^ 
 TolfEcm'/quif-  If^ef^y  »^^  bane  noftnne,  wee  deceiue  oMrfelaesy  ^c  what  then  ?haue 
 tjur.m'fiofttum     ^,g  ytothin?  of  right  eoufneffe^  or  hane  rve  ?  But  jet  we  haue  not  aR.-Let  vs 
 %ft,l!'^m?Zllthenfeek£  after  this:  for  if  we  h  and  fome  part  wee  haue 
 
 entm  ho:  ejje.  In-  ^^^  /g^  flj^[  ifjcretife  which  We  hatic ,  and  that  fjall  be  implted  which  xvet 
 VelratorlZfiZ'.hafte  not.  He  plainely  confctfcch  that  by  that  iuliification  which  he 
 simdis  hccdiccre,^  fpcakcth  of,we  haue  but  fome  what  of  inherent  righteoufnclTe,and 
 n-^Sdixcr'tmus,  that  vvc  liauc  Qill  fomcwhat  of  finne,  and  therefore  that  we  are  not 
 '^iifi^f''^'  L  ^'  y^^  ^°  iuft  by  that  iurtification,  as  that  thereby  wc  may  (land  for 
 i!/itix,  T»"habe.  iuft  in  the  fightof God^bccaufe  we  canqt  {Un<i  for  iuft  in  liis fight 
 rnuiffednonto-  ^^fofc  whom pcrforcc  vvc  muft confclleour  fcluesto  bee  finners, 
 4I1P  ^nlrminj.  But  ^5//Z'c/>tcacheth  farrc  othcrwifc,  as  wee  haue  fee nc  before, 
 ^'^'  thataman  by  baptifmeis  madcasvoidc  of  finne  as  ^dam  was  in 
 
 ;  the  (late  ofinnocency,and  therefore  hath  no  need  greatly  to  fearc 
 the  rigorous  fentencc  of  a  iu.Qiudgc.  Now  of  that  righteoufneirc 
 thatwe  haue S./^«/?/«  faith,  that  it  is  togrowandincrea(e,  that  wee 
 n  ibilGritU/J-   "  ^re  to  be  thanke full  for  that  we  haue^  that  that  may  be  added  which  m 
 Musexeoquod    /^^^^  «(j/j (j^f.  Wc tcach  in  the  likcfort,  but  yet  withail  we  teach 
 ^Itur'qu^^ntf  as  hedbth,thaticneucrrofarrcincfeafcth  in  thislife,  but  that  it 
 .  bAimus.  leauethvsftill  toconfcllecwrfelucs  finners,  and  therefore  that  it 
 
 neuer  bringeth  vs  to  that,  as  that  wecan  thereby  be  iuHified  m  the 
 fight  ofGod.  This  is  the  point.  Incrcafe  of  inward  and  inhercni 
 ri"hteoufnelIe  wc  fay  there  ought  to  be,and  is:no  man  doubtctb 
 no  man  makethqucftion  of  it;  but  wee  denie  that  uce  merit  any 
 iurtificatjonbyour  workes^orgrowby  cur  owne  righteoufnciTe 
 to'bc  reputed  luil  before  the  iudgcmcnt  feat  of  God,  neither  dott 
 
 Saini 
 
rhtf/iith  oncly  doth  itiflifif^,  y  -49 
 
 Saint  Attllme  cucr  affirmc  ihc  farae. 
 
 37"  W.  D  IS  HO  p. 
 
 Nothing  then  tj  mtre  certatn  andclcare.thstt  th4t  our  tuff  ificat ion 
 mdf  daily  bee  auqme»ted:  nnd  it  feewelhto  me  ^t  hat  this  alfobcegr^w 
 \  ted  ih  their  opi»ton.  For  they  holding  fmh  to  bee  the  onelj  ir.jintmertt 
 \  oftuflificitton  catot  deny, but  that  there  arentaftj  decrees  of  faith  Jt  is- 
 I  CepLtneiy  taught  in  the  \rorA :  O  yc  of  little  faith !  Ar.d  then  a  Utile  J^^'j^ 
 [after ^  I  luuc  not  loiind  fo  great  f.iith  \v\\{x'i^^\-And^O  Lord  incrcafc 
 I  O'Ji  f  i  1 1  \\,ani  ntanyfttch  likephere  many  different  degrees  of  faith  are 
 I  mentioned.  How  then  can  theiufitficatto  xvhich  defends  vp  that  faith 
 \  nit  be  correfpondent  vntothat  diHerfitieoffaith,  but  alt  on  e}  A  gain  e^ 
 iMartfrPctkinsc/tf//«fm^/»/4/w/y,Thutmenat  thefiift  arc  not  fo^'S^^* 
 iwcll  aflurcd  of  their  faluacion,  as  they  are  afterward  :  tfxhen  in 
 \tbe  certainty  of  their  fa/ka:  ran,  which  />  theprimeeffe^  of  their  iff 
 ftificationjhey  pHt  degrees,  they  mufl  perforce  allorv  them  in  them^i  - 
 pcdtionit felfe.    Andthm muchofthii tjHefiionjthe obiedtonswhieh 
 M.Pcrkin*  makes  for  vs  in  thia  Article,do  belong  either  to  the  qitefii.  p  , ,  . 
 en  ef  merits  or  oftbepofsibilitie  of fhlf tiling  the  lavo^  or  to  the  perfeCli.     "*' ' 
 en  ofenr  tufiiee  -.and  therfore  I  remit  t  hem  tothofe  place  f.and  wil  ha»' 
 die  the  tvfo  latter  points, before  I  come  to  that  of  merits, 
 
 R.  Abbot. 
 
 Tlfat  inherent  rightcoufncfTc  may  bee  increafedwcc  confe(Tc, 
 biit  wcc  deny  that  our  iuftilication  before  Qod  conlilleth  there- 
 in, but  onely  in  the  merit  and  obedience  of  Chrift,  which' 
 nccdcth  no  incieafc,  bccaufc  it  is  fully  abfoiucc  and  perfc£l  in 
 cucry  icfpc(5t  in  it  felfe.  But  Mafler  Bi[hop  according  to  hisjn- 
 norance,  tcljeth  vs  that  there  mulVnecds  b:cdiiicrs  degrees  of 
 iuflifKation  incur  meaning,  bccaufe  there  .ircdiuers  degrees  of 
 faith  ,  .md  diucrs  degrees  ofalfuranqe  of  faluation.  But  wcc 
 anfvver  him,  that  that  nccelfary  foiloweth  not ,  bccaufc  al- 
 though tlKinrtrnment  whereby  wee  recciuc  ,  is  in  foiiie  firongcr, 
 andinlome  weaker,  yet  the  thing  rccciu?d  is  one  and  the  fame 
 ito  both.  Tfic  price  ofrcdcmption  in  the  flicddiiig  of  iheblouc! 
 oi  Cluift,i»  one  and  ^liKc  to  all  and  cucry  faithfull  rnaP;  bur  yet  ic 
 
 IS 
 
Ron.?. 
 
 is  not  alike  apprehended  by  cuery  onc.Thf  re  is  pcrfciH  righteouf* 
 ncs  required  of  vs,and  the  fame  is  yeclded  vnto  vs  in  CluiH.There 
 may  be  a  difference  in  vs,butChrift  cannot  be  diuided,  neither  is 
 therein  him  any  djfFcrcuce  from  himfelfc.Whcre  he  goeth,he  go- 
 cth whole; and tiierefore  what  he  istothe  ftrong.tbc  tameishcc  to 
 the  faint  and  feeble  foule.  There  is  greater  afTurance  and  Iclfc  aflu- 
 rance,but  the  matter  whetof  each  doth  take  aflurancc, is  the  whole 
 mercy  ofGodinChrift. 
 
 38  W.  Bishop. 
 
 whether  it  be  ^ojfihlt  for  a.  man  in  grace,  ttfulfiliCodr  lavfi. 
 
 Pag  #f  \  A  After  ?^{\im$4trgMeth^thAt  tt  is  vnpojfible:  frfi,  for  that  Fault 
 
 JVltooke  it  for  his  ground,  that  the  law  could  not  bee  fulfilled. 
 
 ^''•^'  jidmtt  it  were^o.l  then  would  anfwer,ihat  he  mcnt,that  a  man  hel- 
 
 ped onely  with  the  knowledge  of  thclaw«»  cannot  fulhll  the  law: 
 but  by  the  ay  dc  of  Gods  gracc,hc  might  be  able  to  do  it.  fVhich  I 
 gather  out  ofS.VinXcyWherehefaith^  that  that  which  wasvn|>cflib]c 
 to  the  lawe^ts  made  by  the  grace  of  Chrift  pofliblc. 
 .  2  0^/^^.ThcIiues  and  works  of  moft  righteous  men,  arc  im- 
 perfcftand  ttained  with  finncjcrgo  ^uidl  Of  this  there  ihall  bee  a- 
 icuerallAricIc. 
 
 3  O^r^.  Our  knowledge  is  imperfc<5l,  and  rhcrcforc  our  faith, 
 repentance  ,and  fainSlification  is.anfwcrablc.  I  would  to  God  all  our 
 workes  vftre  anfcverable  to  ottr  k*i0^lf<^g^i  then  would  ihej  bee  mttch 
 more  f  erf e^  then  they  are. but  thu  argument  is  alfo  imperiwettt,  and 
 doth  rather  proue  it  pojfihle  1 0  fulfil  the  la  wj}ecaufe  it  is  pafsible  to  kn^vf 
 all  the  law.  Then  if  our  workj  be  anfwerable  to  our  knowledge  ^  we  may 
 alfe  fulfill  tt. 
 
 4  Obte^.A  man  regcncratc,is  partly  fle(li,and  partly  fpirit,  and 
 therefore  his  bell  works  arc  partly  from  the  ^c(h.Notfo,tftvemor' 
 tifiethe  deedcs  oftheflepj  b)  thefptritt  as  tht  /^pojlle  cxhorteth^ 
 
 R.Abbot. 
 
 The  denial  of  the  poflibility  of  keeping  Gods  comniandement, 
 
 or  of  fulfilling  the  law  is  not  abfolutely  incant.  God  Forbid,  that 
 
 wc(houldfay,chat  God  hath  commaodcdany  thing  vnpofiible  to 
 
 •    "  be 
 
 Ram.s.13. 
 
to  kefpt  Gods  commmdements.  \<^  5'  i 
 
 bee  done.  VVccbclccuc  that  ^^^wwas  created  in  ftatc  to  fulfill  all 
 the  righteoufncdc  of  the  law.Wc  belccue  thitChrill  in  our  nature 
 hath  fulfilled  the  fame  for  \:s,and  that  we  by  Chrirt  in  the  end  flial 
 f ollic  be  rcrtoied  to  the  pcrfedion  thereof.  Jn  the  mcane  time  alfo 
 wc  keep  the  commandcments  ofQod,a!id  frame  our  Hues  5ccor- 
 dins  to  the  line  and  rule  thereof,  and  heerein  we  labour  and  traucU 
 to  grovvandincrcafcfrom'day  todaic.but.wcattaincnot  to  pcrfc- 
 dion  hecrc;th.itwhichvvcd<>is  more  in  will  then  in  work;  more 
 in  dcfire  then  in  dccde.  In  the  midft  of  our  righteoufncfTc  wc  con- 
 demneourrclucspffin;wc  carry  our  vnclcanneffeinour  handstand 
 thereby  do  yecld  confcfTion  thereof  to  the  Lordnfvvc  will  fay  thac 
 wc  fulfill  the  law,our  ownc  mouth  Ihallcondemnc  rs,  who  accor- 
 dingly as  wc  arc  taught  do  daily  aske  forgiucnes  for  our  tranfgrcf- 
 flons  of  the  law.  Thcfe  is  no  man  fo  long  as  hce  liueth,  but  muft 
 confcfle,  that  hee  is  too  weake  to  the  bearing  of  that  burthen,  and 
 commethmuchfhortcuery  manerofway  of  that  that  is  required 
 by  the  law.  And  this  S.  PWto'okeindecdcfor  the  ground  ot'"his 
 whol^difpurationagainftiuliiftcationbyihelaw.  Forrfghtly  hee 
 faith:  ^Iftherehadbeenea  Uwgmenvfhtchcofildhaucgitienltfe^tbentGil.yii, ' 
 right eoHpiesfho Id  bAuebeen  bj  /^f /^b'.Hc  lakcth  it  for  granted, that 
 the  law  could  rjot  giue  hfc,not  be  caufe  it  was  dcfe(J^iuc  in  it  felfe, 
 but  becaufc  by  our  dcfe(5lwc  were  not  capcable  of  the  life  that  was 
 offered  thereby ;  eurti  as  the  Sunne  cantiot  giue  light  to  the  blind, 
 not  for  any  want  that  is  in  it,but  becaufc  the  blind  hath  not  meanes 
 to  make  benefit  and  vTe  of  the  light  that  mofl  clcercly  flnneth  from 
 the  Sunne.  Which  reafon  the  Apofllc  more  plaincly  dcclarctho- 
 therwhere,  when  he  faith,  thatb ;/  wm  imfoffihU  for  the  Uvf[\-\%mz-  bRom.J.j. 
 ly,to  iuflific  and  fa  ucvs)6^f  <**(/<? /f  rvM  xveakned  by  the  fl<ffh. Where - 
 bv  hee  fignificth,  that  the  default  rellcth  vponour  weakiicflc  and 
 the  cortuption  of  our  finfuU  flefh,  whereby  wee  are  vnabic  in  any 
 fort  to  attainc  to  that  rightcoufncflc,  and  perfe6l  integri tie  and  in- 
 nocencic  thac  the  law  rcquiieth  of  vs.  Now  if  flcHi  doc  hinder  {he 
 law  from  being  able  to  iuliifie  vs,  then  foiong  as  flefh  continueth, 
 thcremuftncedsbcflillaweaknefleofthelavv  inthitbehalfc.  But 
 folonnashcvc  wcliue  tUexcis i\\\\'=  the fiepj /u/lmgagAfftfi }he Ipirit ,  cGaJ.j.ir. 
 OLTMi  '^  rebelling  Mgainjf  the  /an>  of  the  mtnd.  \Vj:eGan  ncucr  therefore  *"^-7-*J- 
 whilrft  wee  iuic  atcainc  to  the  fulfilling  of  the  lawc  to  bee  iq^^ified 
 thereby.  This  remainder  otflcflxdoch  argue,that  wcc hauc yet rc- 
 
 cciucd 
 
.<  fl  TJow  r?v  nffirme  it  n.mpoflihle 
 
 cciued  I'ne  grace  of  God,  fAit  cnlie  m  part.  Ic  hath  begun  to  heaTc' 
 vs,  but  a  great  part  ofGurdifeafc  and  vveaknefic  continuethflill. 
 We  arc  therefore  as  yci  buc  in  parr  only  enabled  thereby  to  fulfill 
 the  law^and  if  vvc  kecpe  ir  but  in  part,v/c  kecpc  it  not  fo  as  to  bee 
 iufliucd  by  thelaWj  bccaufe  by  thefer.tenceof  thelavv,  *  curfedis 
 c  Gal.j.ic.        enerie  man  that  cofJti»ueth  not  in  allihwgs  that  are  written  therein. 
 This  meaning  the  Apoflle  plainly  deliuerctlj,neither  doth  Af.  Bi- 
 y^£?/'gaiiier  any  otlicrmcaninofrom'iiim,  but  by  the  corrupting  of 
 his  words;  alleadging  hitn,as  if  he  iiad  faid  ;TW  thttt  woi  im^ojjihle 
 to  theUvi\is  made  by  the  grace  ofChrtftpojfihle.^ut  why  doth  he  pur 
 in  that  vndcr  the  Apoft:lcsname,\vhich-the  Apoftle  doth  not  fay  ? 
 he  neither  faitif,  nor  meant  tofay^that  to  fulfill  the  law,/>  madepof. 
 ^hlehy  the  grace  o/C^;'/y?jbut  rather  that  in  Chrift.thatiuf-lificatioiT 
 isfijpplie^Vnlo  vs,  which  it  is  vnpoiTiblefhouidbeyeeldcdvnto 
 •  vs  by  the  law.  And  how  could  bee  gather  that  meaning  from  hirr, 
 when  he  could  not  but  knoive,  that  notwithflanding  the  grace  of 
 CliriUjhe  affi  meth  ff  ill  in  part  a  rcmafhdcrofthat  impediment  by 
 which  it  was  vnpo/liDle  before  to  fulfill  the  law.  Bur  of  this,  text 
 there  will  b^c  further  occafionfo  fpeake  in  the  three  and  fortieth 
 ff(5l.o:'i.  Thcfecond  reafonalleadgedby  AI.  Prkinsagam^thco- 
 pinion  o^^i^l^Yun^oh^^f^'hKvAsih^ittheliuesayidxvarkesofthernoSl 
 righteous  men  are  vnperfefi  and  (iMncdvcith  Jiane.  Ai.  Bipiop  veric 
 tjuippcflydemandeth,  Ergo  i^m4j\'^^  knew  the  ergo  well  inoBgh, 
 ir^o  no  man  can  Fulfill  the  law.  For  if  the  moft  righteous  faile  in 
 that  bchalfe,rhcnirfuIloweth, that  generally  a!l  arc  ex  Jiided  from 
 that  power. Ifall  muQ  confelTe  fhenifciucs  to  be  vnperfi^,i{z\  mu!t 
 ackncwledge  the  tT>f  Incs  to  be  finners^  thct^  all  mud  coufeHe,  as  T 
 ,    faid  before,  that  they  faile  ofthe  performance  of  the]aw.  The  con- 
 nexion would  haue  been  confideredherejbut  A^.5//7:'<?pprctiIy  paf. 
 feth  it  ouer  vndcr  pretence  ofa  feuerall  article,for  the  handling  of 
 thepropofition;  wharhc  faith  of  that  we  fliall  fee  anon  M.Perkins 
 third  rcafon  is  taken  ftora  the  imperfection  of  our  knowlcdoe  :  for 
 it  cannot  be  but  cur  faith.our  loue,ourrepentanct,ourfan(5^ificati6 
 mult  be  ynpcrreil,  fo  long  as  we  hauebu":  vnpei  feftknowledge  to 
 diresflvsinallthcrc  things.  M.'Btfhopf  anfwertothisconfiftcth 
 of  two  parrs:  the  dne- whereof  is  an  acknowledgement  againfl 
 himfelfe,  the  other,  an  alfertion  of  apparent  and  manifeft  vntruth. 
 IvpoHld  to  God  (faith  hce)  otir  vporkes  were  anfw&able  toonr  k^ovo, 
 '  "  ■  '  Isi^Si^^ 
 
to  Iceepe  Cods  commnndemerjts,  5'  5  3 
 
 l»ige^  then  WOuUthey  be  much  more^erfeEl  then  they  be.  He  confc  1- 
 fcth  then,  that  our  v/oikcs  ate  not  perfcd',  accordinj^  to  ihatthat 
 wc  do  kdovv ;  and  if  tlicy  be  vnpcrfc6^  to  that  knov\  ledge  that  vvc- 
 hauc,and  our  knowledge  come  farrc  niortof  that  coiiccrnch  vi 
 by  the  lavvc,  then  mult  our  woikcsbcvcry  farrc  trcmpcii'ciiion, 
 and  wc  hrre  from  being  truly  faid  to  fuUill  the  law.  Bu:  A'f.Btp},-,^ 
 accordinf;to  his  skill  dcnicth  in  the  fecond  part  of  his  a-.fvNxr,  that  . 
 ourktiowlcdgeis  vnpesifcdl,  cxprefly  ccntraric  to  th:t  which  the  fr'^rW^J" 
 hoodie  Lnh -J tyek^owiyjt.trt Me  prophefie  in  part ,itc  fee ! hronph  a-  H'lr.i^ i^'^-cj^- 
 ^U(je 4-trkf/y.Wc tina  Jtand  know  it, that  thcrcarcmany  ignoran-  dw.usomi^ei.u 
 CCS  and  errors  in  the  be  ft  ^^pf'e  <«//f  iVlth  S.An/Ihe)o!p»(i tr:  m,t.  /'«'•'»'«>  ^'^^^ 
 iiy  thiMjr^s^ivhi/efi  vce  thwke  thut  that  ivhtch  ivc  do  either p/e^fct/j  God,  fLc'rrcvtUot 
 ordothnotdifp/eatfe  him,  vihen  a4aftenvarc's  xe  learKe^  ih^t  it  is  Kot  ^jl''''"""!'"'^ 
 fleAffrig  vnto  hi  ft ,  and  do  repent  thereof.  "  fie  thdt  k^roMetu  thee,  ftciCUmditike- 
 (faith  iie  in  another  place")  loneth  thee  more  then  himkife,  ar.d  lea-  ri»>:iuquod>ttn 
 ttet-h  himfe/fe  to  corse  vnto  tbee,  that  he  way  reioycem  thee.  HcKCeis  dodefncimur 
 it,Loyd,that  I  loue  thee  not  fo-much  ns  I  onaht  to  do.  becanfe  I  do  not  T'f,''^^^r'  1  - 
 jiilljlinovothee',  becau  e  Ik^oxvth'ee  but  a  little  I lcne  the  but  al'tttls,  cep.\.S^i(rw.s 
 find  therefore  do  btitahttle  reioyce  in  thee,  1  here  is  no  tiian  in  this  'nufeyuf^trt 
 life  that knowethhimfcUe,  but  knovvech  Wfll  that  he  hath  c^uk  fiM>"]'ii  fe 
 to  pray  ftill  with  the  prophet  Dattti,  i'Teachme  thy/fa:fttes,^  ti.:ch  JjrS.J^^',f. 
 mcO  Lardtheveayof  thy  flat  fits  :^  giue  me  vnderfiAndi,',g  that  I  may  Hniccft.Domt- 
 lc.rKe  tlj  commander»ents,"'grant  me  vnderji.tndtng.that  t  may  k^oiv  ^>,^"dj!i"TquM- 
 thy  tejlimonies.  If  fo great  a  Prophet  were  (IjU  to  be  thought,  were  tu'ndebcn,oHiA 
 IHll  to  Itarne,  were  Itill  begnlng  of  God  the  vndcrftanding  and  Z}Vtc!s§i* 
 knowledge  ofhis commandcmctitsj  howvainc  a  rn.in  is  M^Bipict  p^^rthn cog»ofci>. 
 to  inokc  It  lo  poliibic  a  matter  tor  aman  bemg  yet  coiicrcd  :n  part  ru-.apvumu 
 with  the  vaile  offlcnijtoattainetoihe  full  and  pcrfcd  knowledge  dij-i-^panun 
 ofthclaw,  Ofthisargument-he  faith,  thaticis  iinpcrtincnr,  but  ipfi,i',,p*,; 
 f  iiicthno  rcafon  why  he  {o  faith.  Saint  ^u/liMeiriA\n[\  the  affcr-  i'.y'^'^-''- 
 tionX)f  peifc(5^ion  in  this  life  "produ(Cthimpctfei)ion  of  know-  mVcr.nr, 
 ledge.asanimpcdimenc*thcrcof:3hd  H:eromeCmb,  'thatnoman  l':f'^lff' 
 in  this  boJy  can  h.tue  allvertftes.becauje  we  k»ow  bu  tin  part ,  and  pro-  ,  tf. 
 phsciebut  inpart^nd  if  imperfc*5iion  ol  knowlcdgdof.indcr  ver-  l^'l^^^f"^ 
 jue.andthcpcrlcc^ulfillngofthcbwjhow  drtb  he  make  itan  ar«  fi»:fer.,'?j >» ,/lo 
 £;umcnt  tmpcrcinen:  to  fay.Our  ktiowledge  is  yet  vnpctfwd,ibcrc-  %^^fj^[y,^^ 
 fore  wc  arc  yet  vnpcrfcjflto  the  fulfilling  ot  the  law.  But  wcmurt  -^i,i„-ci,nH,at.-^ 
 pat  .!6  his  V.  pcrfcd  k;-iowlcdg,which  if  it  had  bin  according  to  his  J^^'Tf.'"''^'*" 
 
 vs'ill. 
 
will  Yndoubtedlywerhouldhauefcencfomcmoreskillinliisan- 
 fwcrs  then  now  we  do.  Ai.Perkjnsiom&i  and  laftrcafonisrakcn 
 from  that  that  before  hath  bin  faid, that  the  regenerate  man  in  this 
 life  is  (lAl  partly  flcfh^  and  not  wholly  fpirituall,  and  therefore  his 
 bcft  workes  fauor  partly  of  the  flefli.  Notfo,  faith  M.  Bifhop,  if  we 
 mortifiethe  deedes  ofthepfh  hj  the/ptrit.Bm  I  anfwcr  him,Ycs  cucn 
 fo  beca  ufe  though  by  the  fpii  it  we  mortifie  the  dccdes  of  the  flc  (h,- 
 yea  we  do  not  thereby  put  off  the  fl.  (h,noY'[o  fubduc  it,  but  that  it 
 P  Qiis-tf.  p  iufi^h  arrainft  the  [pint  ^  fo  an  that  rve  cannot  do  the  things  that  ive 
 w'tfw/^jand.thetcfore  cannot  fulfill  the  law.  Nowifweattaincnot 
 to  that  that  we  would,  our  will  alfo  being  yet  vnperfe6^,  fo  that  wc 
 will  not  fo  perfe6lly  as  wc  fhouId,how  fatrc  niufl;  wc  nccdcs  thinke 
 our  fclucstobe  fromthatintegriiicand  vprightncfle,  which  wc 
 {hould  pcrforrac  according  to  the  pcrft;6^  rule  of  righteoufneflc 
 thatisJaidbcforcvsinthelawfBut  ofthis  further  when  wc  come 
 to  the  point  as  touching  theperfc6lion,and  purity  of  our  workej, 
 
 39.  W.  Bishop. 
 
 ■But  thefe  trifltKg  arguments h/ong  rather  v»to  the  next  tffteflion.'T 
 willioelpe  M.^erkins  to  fame  htter,  that  the  matter  m^iy  be  more    ! 
 Aa.i.ij.  throughly  examined.  Why  go  yc  about  to  put.a  yoke  vpon  ri:.c  Dif- 
 
 ciplc^necks,  which  neither  we,nor  our  Fathers  were  able  to  bearc? 
 thefevpordswerefpoken  of  the  law  <?/Moyfcs,  thtrefererve  were  not 
 ab/e  to  fulfil  it.  .  ,  j 
 
 Janfrverjirflf  that  that  larv  couldnot  he  fulfilled  by  the  onely  heipe    ' 
 of  the  fame  law^withofit  the  further  ayde  of  Gods  grace. 
 .        Secondly  ^t  hat  it  tvasfo  i>firdenfeme  and  cnmiierout^  by  reafon  oft  he 
 mull  it  fide  of  their  faCrifces,facraments,andceremcnies^that  it  could 
 hardly  be  kept  with  the  hllpe  of  ordinary  grace :  andin  that  feneey  iits 
 lof.  I  ij  fayd  to  befuch  a  yoke  ^  Oi  we  were  not  able  to  beare  B  ecaufe  things  very 
 
 4^«  -;•>  4'  hard  to  be  done,  are  now  and  then  called  infp  offible.  Now  that  I  o  fu  e, 
 
 4.Re-.2j.  DiUidjIofiaSjZachaty,  EWz^hcih^and  wanjf  others ^  didftflfilUllihe 
 
 Uw^is  recorded  in  holy  Scripture  -.wherefore  it  is  mofl  niamfcft^  that  it 
 .    might  he  kspt. 
 
 R.    Abbot. 
 
 A  more  triflerthcny^.5//^<?/>  I  thinke  is  feldomc  to  befound.lf  1 
 
 luLi. 
 
tohefeQodscommmdements.  5'5'f 
 
 JW.Prrj^/';^/ arguments  were  as  trifling  as  hcc  hath  giucn  them  an- 
 fwersjhc  might  hauc  done  well  to  haucfparcd  his  labor  bcftowed 
 in  the  writing  of  that  bookc.  Before  hec  banc  giucn  any  one  good 
 anfwcr  to  the  rcafons  onely  by  the  way  alledged  by  M.Per\tnsy\t 
 takcth  vpon  him  to  i)ring  other  of  his  owne  indeed  out  of  cur 
 books,  that  he  may  (hew  himfcifc  as  wife  in  anfwering  the  one,  as 
 hcc  hath  done  already  in  the  other.  Wee  are  wont  to  ailedgc  the 
 words  Q^S. Pe:er,th3H  *  th  law  woi  ayoke  n'^/tf^(faith  hej  neither  we  *  ^** '  J«'<^ 
 nor  our  Fathersrvereableto  beare.  Whence  euen  by  the  v^ery  word* 
 it  muft  needs  follow,that  we  are  not  able  to  fulfill  the  law.  M.  Bi- 
 fljeps  m('^ct\s,l\\2ilthat  Uw  could  Kot  he  fHlfilUdhy  the  onely  he  Ipe  of 
 the  fame  lavp, without  fnrtAer  ay  de  of  Gods  grace.  As  though  they  had  \HHMnfsV' 
 not  the  grace  of  God,  who  notwithftanding  complained  of  the  """^.^'"w.ci^-c. 
 law,asofayoaketoo  heauy  for  them  to  bearccuenin  that  flateof  ^J'^y£*^*^*. 
 grace.Thcrcforc  wewill  fay  to  AI.Bj^op^zs  Oro/ifu  did  to  the  Pc-  »>'»emPatrHm 
 lagian  hcrecicke:  b  Samuel^  EHm,  Eliz^et^,  Efaj/,  leremj,  Daniel,  fiTJ'/tji'SfeZi' 
 Zachary,  allthofe  hslj  ones  either  Judges  or  Kings,  or  Prophets  were  tplp'Mtji^p^. 
 undoubtedly  our  father  s,a>id  Peter  affrmethythat  none  of  the  Fathers^  JuLi'tniTgn 
 nonorthemfctuesjhatii.the  Jpopes  being  lewes, could  bear  the  bur-  f^^r'^epctuffcfid 
 den  ofthelaive,but  were  fauedbjf  the  faith  ofChrifi  according  to  the  cundJmfpemgHt'. 
 helpof  grace.  IVhat,  hadnot  all thefe holy  Fathers thtnkefl thou  the"-'^f"'Jl'f'j!"'^'"- 
 A<f//j<?/^(Jo(!/fH3uing  then  the  helpc  oF  the  grace  of  God  ,  yet  they  reLZu/,%»- 
 ft  ill  acknowledged  the  law  to  be  a  hcauier-burthcnjthen  that  they  f '  ^^""  ^"'''' 
 were  able  to  ftand  vnderthe  waighttherof.To  thispurpofehe  vr- A<i<fW 
 ceth  the  herctick  with  that  which  is  written  in  the  law:'  Thou  (halt '^.^'^'■f  J  „  .^ 
 
 t  I      ,        i    I     y^    1         t      II    I      I         '       ■       A  r  r  ■   %    \  dOiif.ib:dRtrpo- 
 
 louethe  Lordthj  Goi  with  aU  thy  heart, (j-c.  Anjirer,  faith  \\Z,not  to  dc.non  miffed 
 me  but  to  God  not  with  thy  voice,but  with  thy  confcience.  whether  thou  ^'"f**  ■^■°'i'f*<i 
 
 r   I  J         /      /;     I      /  /  ;  I  confctetitia.ftitji 
 
 Jo  hue  God  wit  hall  thj  hearty  at  that  thou  neuer  admit  any  thought  extotocorde  Der* 
 therein  J  hat  may  be  conceiued  to  be  without  the  feare  and  loue  of  God: "'  '^ ''  '^'  '"''^'^"' 
 whether  thou  fo  follow  htm  with  all  thy  joule,  Oi  that  hautn^  once  vn-  gita'.ionemqM 
 dertaken  thecroffe^thou  be  neuer  carted  for  the  time  to  fall  tntoany  de-  t/j^/JlfTD'iZi. 
 light  or  contentment  ofplealure^cj^c-  Where  as  hcc  fliewcth  how  far  tei/igipjftt  ad- 
 icis  beyond  our  power  to  keep  our  felucs  within  the  lifts  &  bounds  "^^TajiqZl'^t 
 of  this  commandcnicnifo  he  takcth  away  K^.Btfliops  fev.ond  ex-  Mcep-'ifcmti' 
 ccption.thatthclaw  was  thus  called  ^7©^^,  c^c.  in  rcfpc^  oU\\c'fZ'tuiobicnZio. 
 facrtfices,facraments,  and  ceremonies  by  the  mult  ttftde^  whereof  hec  »""iisbita  tdti- 
 fiif  h  ,/^4r  it  was  fo  burden  fame  and  comber  out,  as  that  tt  could  hardly  p/ril  ^t!^ 
 ^e  l^ept  by  the  helpe  of  ordinary  grace. Fot  ifihc  lawbcc  there  vnder^ 
 
 Nn  ftood 
 
flood, which  faith,  Thoufhalt louethe Lordthy  God,  &e,9sOrofut 
 dcchreth,thcn  it  is  falfe  which  ^/^/y?'o/>  faith,  that  that  fpecch  is 
 to  be  referred  to  the  ceremonies  of  the  law.  But  the  reader  is  well 
 to  obfei  ue  the  matiner  ofhis  fpeech.'/r  could  hardly  hkeft.lt  could 
 then  or  might  be  kept,  though  hardly  be  kept.  No  qucftion  then 
 but fome did  kecpc  it ifit  might  be  kept.  Butthcyokeofwhich  S. 
 rtfr^z-fpeakethjisfuchasnonewas  ablctobeare.  Ic  is  not  then  to 
 be  vndcrfl-Qod  of  the  ceremonies  of  the  law.  And  indeed  there  is 
 no  doubr^but  that  the  ccrerooniall  faw.by  ordinary  grace  of  God, 
 as  touching  the  outward  pr36lifethereof,mightcxa6Tly  be  perfor- 
 med.  The  multitude  of  tho^c  obferuations  is  equalled  in  thcRo- 
 mifh  Church.and  yet  they  hauc  nimble  fellowes  that  can  attaine 
 to  all. But  out  of  y^.^//^<?/>^  words  we  vvill  argue  a  minortad7nahn\ 
 ifthe  law  ofceremonies  were  fo  heauy  a  yoke,^vhich  confifted on- 
 ly in  outvvardobfeniaiionsjhow  much  heauicr  is  thatthat  giucth 
 .     ,  -_  law  to  the  whole  man,to  all  his  thoughts  5  and  words,  and  deedesa 
 ^un!&u»t!£i-  taking  exception  againft  any  thing  either  inwardly  or  outwardly, 
 ftu  Tuem&'tH-  yvhcrcby  wcftepafidcfrom  the  rule  thercoff  And  yet  hec  as  a  man- 
 i»^w{pr*Af.c  void  offenfc  &  confciencc,faith  of  the  ccremonies,thatthey  could 
 ^<i«ri««,/f^f«  Yj,fyf,jjfjjlybcobferued:butof  the  reft  of  the  commandements, 
 'i">£,Si-  that  they  ate  very  poflibic  &  cafic  to  bckept,as  we  fhall  ice  anon. 
 mii  «e<:/'fr;o.«/i  j^^  ^y^^  mcanc  timc  to  prouc  it,he  bringcth  cxaplc  ot  diuer?,  who  he 
 *^'b!uenutft\n  ^nh  did  fulfill  all  the  law :  but  hec  is  preucnted  and  bereaucd  of 
 orfmbusve'tins-  jh^fc cximplcs bv CTPrMw.whofalth ofall  ihofc  excellfnt  men  & 
 fakntu,mf*ibii,  Pricfl5,and  Prophets  before  Cnrilt,tnat  ^^^/»^  concemedarA  beme 
 errmnptccauerrit  .    r  1^^   ^^^g^^^^l^g^^-jjlji.f^f  originalltior  terfonallfau't  ,   and^ 
 
 ncordu  Dei .  ter  threvpos  f oun  dm  them  all  Cither  ignorAnce  er  vn[u]p.ciency  ^  by  ixhtch  ■ 
 '^''uutf^Ji^  gotMgaCtraytheyfnnedandjioodtnneedofihemercyofGod,  hyxvhich 
 'ege'rii-it  Den,^    betngw/frMiled dKdre/lored^  they gnue  thanks  to  God,  andconfejfedi\ 
 adp'e>^y»<i'>'l>»     I   J.       f.^  „,^  wanttKZ  '^«^<'  ^^^*"  '"  Verfeliton  ofrtohteoufneffe^  and  y 
 libideeifc  covfef-  truHinufnGod  prcfftmed^ot  to  attrtbnte  a)7y joundnes  t9  themfeluet. 
 fte^t'DJn^Uam  Ai  tou1:hlng  thcHi  all  ,  we  muft  anfwer  the  fame  that  5.  Afijlwe 
 fibt  fo'rii:-nejt-  ^ofwered  the  Pchgian  heieticks:^^/r6(f  te^tmoniet  of  the  Scripture 
 tribu  reprxltip-   ^f^^^fj^^  heleetie  as  touching  their  commer.dat'tons.ype  beleeue  thU  alfi 
 {l{iK'*fl-  de  pec.  ffjjj  „g  jfj;tn  Ut4Wi(hci!l  be  found  iuji  i»  the  fight  of  God.  and  that  there- 
 ^Ttifxlslrir^u-  foreheeU  rajttejhd  not  to  enter  into  iudgewent  mth  hts  fermms. 
 
 IZbu'd'i'i^rum^audtbuscredim-tsMet^^^^  in  (enf^t^u  Dii  mnem  vjutntem^^  idtort 
 
 V^i.,»ijtlntt?ii,tdi(>i4m(umf€rut>fuis^ 
 
 *  Whercb} 
 
to  hf^fe  Gods  commandemfnt!,  Yfy 
 
 Whereby  what  wc  mcane  when  we  rcqncrt  it,  the  fame  S,  An/imc 
 Cnc^f^tU:^  Stand  HO  t  with  meiniudgen7ent^l>jeXAtli»gofme  allth^t 
 thgM  hajl  comm^inded^and  all  that  tbon  h.tfl  charged  vs.  For  thoHpjalt     , . 
 ^nd  meaufltjftfihoM  enter  tnto  iudgemcKt  with  rrtc.  This  !■»•  Anjltne  s.r.^yKc^^' 
 niakcch  thccomnun  cotitcilion  of  all  the  fcruants  oFGod,  that  '^^■"'^/J'-^^ 
 they  do  not  fulfil  al,and  Ai.  Bifhaf  faith  of  them  whom  he  namcth,  'na  qux  fr.cep,(ii 
 thacthev  did  fulfill  all.  The  Pelagians  allcdofd  amonga  orhers,  ^7^,''"9««'«r- 
 Zacharte  ii\d  Eltz>atfeth,2S  M.BiPwp  docn,becaufeit  is  bid  of  the:  »'t>>cufi,nt„di, 
 ^  BothtPcre  mji  before  God,  and  rvalLd  m  all  the  comm,tndementt  dr  "'""  "''.'"^"* 
 crdifiaftcetofthcLordmthoMt  reproofe.  S   ^«y7/'»  anfwcreth  them   huk.j.<;. 
 '  It  u  fpokfn  Mfeerreth  to  me,  as  louchir.g  a  commeKd<,ib!e  (jr  prayfe^ 
 worthy  conker fatton  amon^fi  men ,  uhch  tior^an  couidiuft/]/  call  into 
 ^uarrell of aecu/aitonoi^  crime. n^hich  (here/ore  they  arefatdto  h.iue  ./,^^cX;/^'' 
 hadbefore  Goijbccaufe  thtrj  thertn  did  net  deceitte  men  by  any  dtjfimti-  "P-t'^ouiumtft 
 laitonJbMt  at  they  appearedto  men,fo  they  were  k^orvne  to  the  eyes  of  u'-w-'r^^j''^'' 
 God.  Thcrforc  he  makcth  of  that  which  was  raidofthcm,no  more  i'*^"-ii>^  wer 
 but  that  which  the  Apoaic  faith  of  himfclf''  ^/  touchma  tberioh.  uZZ'TTfr-^ 
 teoM/»eJJeoftbeuw/na4  varetuka{'/e,whcn:isycthc  was  not  cal-  ""I'^i'^'iMttm, 
 led  to  Che  grace  of  Chrifh'  nhatcomendablethin^ts  fpoken  of  the,  17  "uflt'po'^]^ 
 faith  hc^which  is  not  comprehended  tn  that  which  the  Apoflle  profejfcd  ^c^i^ft'icni'  & 
 cfhim!elfe  when  M  yet  he  bad  not  beleeuedin  Chrifi^thataccordtngto  uuTl',ci\J'*'' 
 the  right eoHfn:(Je  that  u  in  the  /atv.he  was  without  reproofe."^  In  kemv  ^fnfrcfterfi 
 fttd  in  che  Scripture  to  be  without  crime  or  reproof,  laiih  Oroftuys  not  Zhu$%ntt 
 imported  a  fe^tmonie  of perfeciion,b»t  .z»  example  of  conuer  at  ion.  Ic  t«^7"""'»<'« 
 is  manitclhhcrcforcjthat  that  which  is  written  concerning  rhcm.  ^pZ^iln^Mu- 
 isnottobcdrawnetotheauouchingofthat  fulfiilmi^  of  the  lawc  ^"''/•^^'o/'^j- 
 xvhicb  M.  5/|i*;»  here  defcnJeth  for  iuaification  before  God.  Yea,  tZtZ':^"^. 
 andittsfurtheicobe  noted,  that  Zachary  was  a  Prieft,  and  the  ^'"''.'^"• 
 Priclisnunncrwas,"/?ry?fotf^^r/jcr///:f/c//&;/o»'»fyf««^x,<^//&<fw  f.^^^^ 
 /4W /6<pfop/<r/.Z4Ci?;<<r;  therefore  offered  facrificc  forhisovvnc  fins  '^"■^^''"f-'^^' 
 V,\^x.''{inneuihetran\grejfion  eftbeUw:xrZachary  then  were  a  tranf-  ^uTiludSrL^ t 
 fjreflor  of  the  lawc,  uis  falfc  ihd.iM.tfler  Bt(hop  faiih,  that  hcc  ^'""'Jh"^"o» 
 fulfiHed  the  whole  l^.  Still  thc.etorc  it  (tandcth  good  aoainft  all  Zr^S^- 
 jubuertcrsofcruth.as  touching  the  morall  law,  that  in  rcfpca  of  chS'*' 'f'T" 
 luliificariou  is  :iytks  which  neither  lof^c^not  Da»id,no[ Ioj7as,i.or  crl'J,}^''pro}^ 
 
 f"ll.&c. 
 
 N  n  2  Zachary 
 
j'  J  g  Hoxfi  m  affrme  H'vnfofiihU 
 
 Zacharj  and  Eliz^hth,  nor  any  of  thofc  others  whom  A£.  Bifho^ 
 mcancth  haue  bene  able  to  beare,  and  therefore  wee  haue  nothing 
 -*         to  reft  vpon,  but  onely  the  faith  of  lefus  Chrift  to  bee  iuftified  in 
 him. 
 
 40,  W.  Bishop. 
 
 i 
 To  will  is  in  mee.buti  findenothowto  pcrformc:  /fS.PauIe  " 
 
 Rom.7«  couldnot  fer forme  that  tvhtch  he  wohld^horv  can  others  ? 
 
 Anfwer.  Hefpeakes  there  ofauoidwg  all  emll  motions  and  temp^ 
 
 tAtio»s  which  he  rvottld  mllmgly  hatte  dane,  but  he  could  not:  marry  he 
 
 couldveellbj  theajfi^ance  of  Gods  grace  jfttbdue  thofe  prouocattons  t0 
 
 Rnne^and  make  them  occapont  ofvertue:  and  confequently  keepe  all  the    a 
 
 commandementsynot  (tigering  thofe paffions  to  leade  him  to  the  breach  1 
 
 of  anyone  of them.The  Itkeanftverwe  make  vnto  that  olne6iion,  that 
 
 one  eft  he  ten  commandements  forbids  vs  to  couet  our  neighbors  goods, 
 
 his  mf e  ^or  fer  Hants  ^pphtch  [as  thejfay)is  vnpoffibUibm  wee  holdy  that 
 
 ft  may  be  well  done, vnder  landing  the  cemmandement  rightly ,  which 
 
 frohtbiteth  not  to  hatte  ill  motions  of  couet  ohfneffe  and  leeherie,  but  to 
 
 y eeldy our  confentvnto  them.  Now  it  is  fo  poffible  for  a  man  by  Gods 
 
 grace  to  refrainehis  con fent  from (uch  wicked  temptations ^  that  S.Au- 
 
 Lib  1  o.c»nf.     guftinc  thmketh  it  may  be  done  of  a  mortified  vertuotu  man^euen  when 
 
 «ap.7. '      *      heU  afleepe :  and  teftifieth  ofhimfelfejhat  waking  he  performed  it, 
 
 R.  Abbot. 
 
 M.Bifhophiiih  agoodfacih'ty  in  propounding  our  arguments, 
 but  hee  hath  very  ill  hap  in  anfwering  of  them.  S.Paul  would  wtU 
 if ngly  haue  auotded  all eutll motions Szith  hc^but  he  couldnot.  There- 
 fore fay  we,he  could  not  fulfill  the  lawe.  He  could  fubdue  thofe  pro' 
 ffocatfons  toftnne^  {aithhcc,andnotfujfer  them  to  leade  him  to  the 
 breach  of  any  of  the  comandements.-whenffaywejhe  very  prouocations 
 themfelues  are  a  breach  oftbecomandements.  For  w  hat  is  it  whereof 
 
 iRoin.7.t?.  the  Apo(iIefaith,as  is  Alcdgcd^^Towilisprefcntwithmee.but  I  find 
 not  how  toperforme  that  that  i^good?  It  is  cuco  the  cemmandement, 
 
 b  Vcr.ii.  whereof  he  hath  faid  bcfore,t>  The  commandement  is  holy^  and  iufl, 
 andgood  ;  for  inftancc  whereof  and  clearer  cuidence,  her  fetrcth 
 downe  the  commandement "  Thou  (halt  not  lufi^wUkh  he  ftill  pro- 
 fecutclhvnder  the  nsanQofgood.Paul  thzn  confelFcthjthat  though 
 
 he 
 
 K\Cf.7. 
 
to  hepe  Gods  eommandcments,  959 
 
 he  had  a  will  to  kccpc  and  fulfill  the  law,  and  namc!y,thc  comma-  l^^'tJ^^J^i,* 
 dement,  ThofsftjAlt  not  Inji^  yet  he  could  not  find  mcanes  to  attain  •'^■»  f';J7ii«c 
 CO  that  pcrfcd^ion,  and  whythcn  doth  yT/.^//^<7;)  attribute  to  him,  f.J',^^«,^l^^l 
 the  kf'p*^^  ofallt6e  comandements^fo  asnot  to  be  ledtothehreach  cf'^'^'>"»  '<"*• 
 Ofijonc  oftbtm.'^  The  Uwrvotild  banc  him  nottoluft  in  that  tt  faith?  ^nhc'-upifuri. 
 7  h  on  fhMt  Kot  L't/};  and  he  was  xvilltn^  not  to  Itijijf^t  yet  he  did  ltift\  how  '<">"*?' ff*r*  *»• 
 then  fhould  wef-iy,  that  he  did  fulhil  thelawflt  the  law  tcrbid  euil  concuftfilhT. 
 motions  a*id^rottacattoMS^zn6.  it  is  not  poffiblc  for  vs  to  auold  them,  ^  ^'^"'  ^f'fl- 
 or  CO  free  our  fc/ues  from  them, it  mult  follow,that  it  is  not  pcifiblc  Ifrndum'tonjUL 
 for  vs  to  fiilfiil  the  law.  But  we  forfooth  do  not  vnderfiand  the  com-  »^«f'«/jf//'"<''^«' 
 mandement  r^^^'//,  which  Af  Bi(hof  tcllcth  vs  doth  not  prohibit  em//  ,id »««» c»»fum. 
 motions  ofcoMCteaOjelfe  and  /echerieJxtt  onelj  confent  vmo  them.  So  ^"^f'<'«-'«»'f"«'«- 
 
 I  II  r       i      rJ-'  n       I  I    n    %  ^  M    ^    n  r        ,  i  dnquc  VfMitrnU! 
 
 then  the  law  uitnynou [halt not lujt,  but  /yf. B ijhop  Uith',  Yes,  thou  vipeccrictH. 
 niaicft  luft  without  any  finne.biit  thou  maicft  not  confenc  vnto  thy  '^"ff'"*'^ ""» 
 lult.But  rarre othcrwilc  S  AHjime\in\\^x.hsi\^the /avt> infayt^g^  Then  (rxmnit^fei 
 PjaU  not/sf[l,  djthfet  doivae  that  there /hall ire  *'<>  '^''"^"P^fc'*'f<^^^^emm^''onL7itx 
 re(irained  and  bridled.  Therefore  he  faith:  ^TbeferfeUionofvertue  dicendo.Konco- 
 is  that  which  the  l<inp fatth^  Thoupia/tntt  lufl:thunotv{m  this  life)  TofTtrnps-r 
 cannot  befulfi/led.Andi  agame, «  To  fulfill  the  law ,  unot  to  /u(i :  and  ^ypUnnudo  tji 
 f»h» is  theye  ItiHn^ that  canfo dont  is  manifeft  then  by  S.At,J}tn,th^t]^X"N^foncl 
 that  commandimcnt  requitcth  a  pcrfcflion,  which  in  this  world  /'/«'  ««<  w*ii 
 wcncuerareabictoattaine vnto,  becaufeitdoth not  onely forbid ^^fi"* ''"'^*' 
 confent,  but  eucn  the  very  hauing  of  any  cuill  motions  or  affed^i-  g  fbid.Ser.^f. 
 ons  contrary  to  the  law.  And  by  thofc  motions  we  donotoncly  ,„^iJ'^/-^'^  ' 
 brcake  the  commadement,  Thot4  (halt not  /«/?,but  we  failc  of  yecl-  "»>*coKcufi/iert. 
 din^ioueto  Godvotth  all  our  heart  mth  allourfeule^  &c  bccaufccuil  '^I'vZflf^tfl? 
 motions  &luns  do  occupie  feme  part  ofihc  heart  and  foule,  and  t^-^^g-dtperf. 
 withhold  thefame  from God.7  hereforc  S.  y^njiitt faith  againc  ^fo  ^'Ld cZcuflfcc- 
 long  at  there  is  any  payt  of  carnal  cotjcufijcece  hj  co*itinencie  to  Ije  hri-  *",  "''"''".f*^ 
 dled,God  is  notptrfeElly  lottedrvtthal the  foule  :forthefle(h  luf/ethnot  frgneutr,n,» 
 without  the  foule ^  althoutrh  the  pfh  be  faidto  luft  becaufe  the  foule  In-  «'^««'»««' 
 Jteth  accjrdtna  toibeji:^}.  N)W  therefore  albeit  it  be  true,  that  a  un dfi.^.sequt 
 man  may  rcfi(f  fuchcuil  morions,  and  deny  confent  vnco  t'ncni.yct  "f:Jr^\'^^ ^r 
 is  he  not  ther  by  freed  fro  ti  alsrelTion  of  the  law.  Bur  vet  M  Bipjof  cu.quammlc'iT, 
 falfcly  alicdocth  S.  Aujlm  to  that  purpofc,  who  in  the  place '  cited,  "X7.!/Z'ct: 
 
 tHi'.ltr    rmrna 
 
 ttvmpifcit.  i  ^yti^ptfl.Ctnft/fJsb.iocgf.ioJSdftfitm  m (omnisrt/lltmmi,  ^.Veten\ tp m^wui  in.-! s'ointdjMtitre 
 frttixtuilxfciutttvxme'itmTnti  foforn  txiM'urre.tJT-c.Lugem  in  to  qind  inco^pimma'ui  fittr:,  (t  ■"ptr.ini per^e- 
 (btr$ivt  t  tH  memifeTicordu4ttiu-*>fjut4dfAHmpleHdfhUinju^.m  lhiLtbh»t  leiMiU  imfntMCf  t»tnt»ta  mtatum 
 tiftrpufmrtt  m»i  m  vMrntm. 
 
 N  n  3  not 
 
5*  ^  o  Ho^  v^e  afprme  it  mfojlihk 
 
 not  the  fcuenth  as  he  quoteth,but  the  thirtieth  Chapter,  affirnicth 
 indeed  that  fomtimes  men  refift  thofe c ocupifccnccs  cuen  in  their 
 fleepe,  ihatitisinGodspowcrtomakehicD  alwaies  fotodo.  He 
 fignifieth  his  longing  defire  after  that  puritie  and  peifedion,  but 
 hhcyi^cSt^Uono\\ionf:\y  tUcnyXvhett  death  ^all  be  fcvMloxvedintevi. 
 l?or/^,  howfoeuerGodbcable,  iffbit  werchispleafurej  to  glue  it 
 cuen  now alfo  in  the  mcanetimc.  And  indeed  there  is  nomanli- 
 uiiigtowhom  can  be  attributed  that  pcrfedion,  tobeahogeihcr 
 and  vvholy  free  from  confentof  finfull  luft.  There  is  no  man  that 
 fighteth fo  warily,  but  that fometirncs,  yea  many  timc3  herecci- 
 uethgrieuous  wounds,  andfindeth  cauleto  cry  mournfully  vnto 
 God  for  the  cure  thereof.  A  man  re  fiftdth  in  one  thing,and  is  ouer- 
 takcn  in  another ;  at  one  time  he  chcckcth  thofe  corrupt  dcfircs, 
 with  which  as  nets  he  is  ftrongly  intanglcd  atanothcr.  This  is  the 
 (iate  of  all  fle(h,  and  of  this  wc  haue  caufcto  complaine,  fo  long  a$ 
 ueliuehere. 
 
 41.  W.  Bis  HO?. 
 
 Wc  do  oflFendifl  many  things  .-and  ifwcfay,  wehaucnofinnc, 
 rac.j*.  ^^g  deceiuc  our  felucs.  But  if  we  couldobfeme  alUkeiaw  ivepJOHld 
 
 ojfefid  tn  nothings  mi  haue  any  fin»e,  ergo, 
 
 Anfwer.  I graufit  that  we  offend m  many  thtfjgs:  not  becaufe  it  ^ 
 not  pof(ible  to  k^epe  thent^hm  for  that  we  arefratle^  and  eafily  led  bj  the 
 craft  of  the  dwell  into  many  offences  which  we  may  auoyde ,  tfwe  were 
 Co  warie  and  watchfull  aswe  ought  to  be :  againe^  althoughtPe  cannot 
 keepe  our  fehes from  veniall  offences  ^yet  may  we  fulfil  the  law ^which 
 is  not  tranfgrejfed  and  broken  y  vnleffe  we  commit  fome  mart  all  ^nnet. 
 For  venia.ll  fmnes^  either  for  the  fmalneffe  of  the  matter^  orwantof 
 confideration^are  not  fo  oppofite  to  thelaw^ai  that  they  violate  the  rea- 
 fon^  and  purport  of  it  J  although  they  be  fomewhat  dtfagreeing  withtt, 
 But  of  this  matter  more  fully  in  fome  otherfUte, 
 
 R.    Abbot. 
 
 There  is  no  doubt,  but  if  all  impediments  were  taken  away, 
 vhcrebv  we  are  hindered  from  keeping  the  commandcments  of 
 God,  itfliouldbepofliblc  enough, pcrfe^ly  to  fulfill  the  fame. 
 
 It 
 
to  ke^pe  Gods  commAndement^,  5*  6 1 
 
 It  is  true  which  S,  Aufline  raith.that '  ittsmt  by  Any  default  of  the  ^  ^ugA<(fir.  & 
 Uwethiitrvee  fH/fillitftot.  hmh  defttult  of  the  iv'tfedomeofthefiepj,  Ut.cAf.xf.Konvi. 
 which  .IS  rhe  Apoltk  faith,  is  b eMmrtji  agtit»jfGoa,  and  u not  Ittbtett  i^^urUx /edxirt 
 vnto  the  Uw  of  God,  norindeede  SAnhee,  Wee  are  by  our  Traili  ie  led  pnidenii^cjntu. 
 tnto  many  offemceSy  ((aith  M.  BipJop)  and  wee  might  auoide  the  fame  ^  ^  natron  Lufi.<ti 
 tfrvee  voere  fo  xvArte  and  vfatchfuU  a4  wee  ought  to  bee.    But  (o  I  on  "  as  cuiphy.Homi- 
 
 '  •  ■  L        I  I  -i-  I  ncmpojpeffe/nit 
 
 this  frailtie  hangctn  vpon  v$,  and  by  cne  wcnkcnelle  and  corrupci-  pcecai».fivt!,r, 
 onof  Hc(h,  wccarcnotfo  wane  and  watchful]  asw«c  ought  to  be,  «*'^-*^"'^''*'"  . 
 why  doth  hcc  attribute  vnco  vs  a  power  and  ablcncflc  to  liunll  the  qtwabp;;  pccc<t<, 
 law  ?  Andwhdtisthat  thathccfaith,  bufcucnthc  dciiiccofthe  i*"'";-'^'**/''*- 
 Pelagian  Herctickes ,  who  affirming, '  thatamanmaybeemthout  umverkatev,,!, 
 /innesfheemH,  and  beeinjrdemandedwha  they  rvere whom  they  tooke  "^"'os  d,c,re  fu 
 to  be  mthout  ftnncy  by  a  wily  (h'tft  anfxvered^  that  they  fitid  not  what  men  qui  ej/c  pojjtnu 
 drCf  orvphat  they  hauebeenc,  but  rvhat  they  may  bee.  Euenthu»A/. 
 5i(Jffp  bceing  vrgcd  by  thcconfcffionofthc  Apofilesthemfclues, 
 that  in  many  things  wee  all  oftcnd  and  /inne,  th at  is^  doe  trcfpalTc 
 and  breakc  the  commandcmcnts  of  God,confetreth  it  to  bee  true, 
 but  ycc  notwithftanding faith,  that /fAf/Jo/jr/^/tf/tf/^^tf/jtf/^rw.  But 
 as  Hierome  anfwered  the  Pelagians,  fo  wee  anfwcr  him,  '^  fVhat  4  j  ^^^.^^  ^  - 
 reafon  is  thu.y  that  that  is^ofsible  to  bewhich  nenenr/if^  and  may  bet  urgumeHi  tflx 
 donCy  xvhtchthofibettrefi  witneffe  th4t  neuer  any  mandid.  and  to  f;«tf  ^''^'^"/**^,, 
 to  euery  man  tha^  which  tn  the  Patr/arkff,  and  Prophets,  and  Jpo.  Vo/jefien'tjHod 
 nies,  thoH  art  not  able  to  make  good  ?  To  be  Oiort,  as  it  is  not  pclTi-  y,"u'^tf»Vfc.o 
 bleforamanbccingfeeblr,  and  wcake,  andlickej  tobeareabur-  cm  quaint  Pmui- 
 then,  which  notvvithlhnding  being rccouercd  and  fully  cured,  he  ^u&ZipM^^' 
 canbcarcwith  eafe  :  fo  itisnotpolfiblcforvs,  fo  long  as  wee  are /«/i^  ncqntMiif' 
 compaflcrd  about  with  corruption  »nd  f  railtie,to  obfttuc  &  kecpc  ^**'*''-  ■ 
 the  lawe  and  rightcoufncfle  thereof,  which  yet  beeing  dcliucred 
 from  all  bondage  of  corruption  and  fionc,  wee  Ihall  cafily  attaint 
 vnto.His  fccond  fhift  is  as  abfurd  as  the  former,  that  thoughwe can- 
 not keepe  our  fe  lues  from  ventalloffences,yetxve  may  fulfill  the  Uw^be- 
 caufe  it  u  not  broken  but  bymortall  finnes.  But  the  law  it  felfc  faith,       j 
 •  Cur  fed  IS  euerte  one  that  conttnueth  not  in  all  things  that  are  written  f  Kom.i.j^ 
 tnihebookeoftheUwtodothem.  Therefore  concerning  all  fins  the  f,^"^;,;*,.^ 
 fcntcnce  ofthc  ApoIHe  muft  ftandgood,that*  //(?r iv^^^r  of ftnne  is  frj^/!. 'Lvw/j- 
 death.  So  our  Sauiour  Chrift  tcftificth,  e  He  that  breaheth  oneofthe  f  ""'A.^' 9« 
 
 I      tl     r  I     r  I  III  1/  rmnimHi  ejiin 
 
 leajt  oftheje  commandement/,  and  teaehetb  menfb,  hee  (hall  be  called  ngm  caimnm, 
 the  Icaji  m  the  kjngdcm  of  hcaH<n^th:iz  is,faith  S.AuJfm,  ^  he  (hall  not  Z^]';;;,^"^ 
 
 iV  «  4  tnter 
 
5-62  Hotf  m  AJflrme  It  vnpopihle 
 
 emer  into  the  ^ngdom  efheanen.  But  wc  u  ill  demand  of//.  Brfhap, 
 arc  thole  veniall  (inncs  tbrbidden  by  the  law  or  not?lf  they  be  not 
 iP;on\4.i5-.  forbidden,  then  ihcy  are  no  linnes:  fori  where  there  is  ho  lm\therc 
 k  .^ugMpccc,  Is  no  irefpajje,2ind^  finne  (ha/li>e  ftff  fufie^if  God  do  HPtfori^td  the  i>eiȣ 
 Z'Zti^quepec^'  oftt.  BiJc  ir  they  be  fofbJddcn,how  doth  he  fay,  that  ro  do  them  is 
 ■^•um  crttfiquid  qq  tranfgrflTion  ofcfic  la  w  f  forwhatisitbutairanfgrcflionofthe 
 hht^b^HturvT'  law  to  do  that  which  the  law  foi  biddcth  to  be  done?  The  Apoftle 
 fionfit.  faithjthat  ^kytheUwcomtneththek^ov^lcdgecflinKe.  Venial]  finncs 
 
 T{pxa.i.io.      ^^^^  ^^  ^^^  j^^  ^^^  knowne  tc  be  (inncs :  bow  are  they  knowneto 
 
 be  finncs  by  the  law,  but  ihathey  violate  the  reafon  and  pnrparf  •f 
 ?n  1  Joh.3.4»  the  Uw  ?  But  let  5.  John  here  ftop  Ai.  Bt/hopsmouth :  "  fVhofoener 
 committathpHne,  tratifgrejfetb  alfo  theiar^iforjimie  it  the  traufgrefji- 
 «n  of  the/aw.  Vcniall  fii,nc(as  hetcartnethitjisfinne;  theietorc 
 venial!  finne  is  the  tranfgrcflion  of  the  law :  he  therefore  that  com-  1 
 mittcth  oncly  thofc  which  he  calleth  vcniall  finncs,cannot  be  faid 
 to  fulfill  the  lawe. 
 
 4a  W.BisHOP. 
 
 L  aftlj,  it  may  hee  obieUed^  that  the  way  to  heauen  is  freight^  and 
 the  gate  narrerv :  which  isfo  true,  that  ttfeeweth  vnj^ojfible  to  bee  l^ept 
 by  jiefh  a»db/oud :  but  that  which  is  trnpofftble  to  men  ofthemfeliteSiii 
 made  po/fible  and  eafe  too^  by  the  grace  of  God  :  whtch  made  Saint 
 Phfl.4.  Paul  to  fay  J  can  do  all  things  in  him,  that  ftrcngtheneth  and  com- 
 
 PWait.  forccth  mc :  and  tht  Prophet  Dauid,  After  thou(0  LordJ  hadft  di- 
 
 lated my  \it7in{andwtth  thy  grace  fettt  at  Itbertie)  I  didrunncthc 
 waicsof  thy  commandcmcnts  :  that  is ^  I didreadily  andwilUnglte 
 ferforme  them.  Of  the  lotting  ofGodwith  all  our  heart,  CJe.  ftallbec 
 treatedin  the^uefiton  oftheperfe^ioHofittfiice. 
 
 R.    Abbot. 
 
 Hcerc  MBipJop  roakcth  the  commandcmcnts  of  God,  not  one= 
 aiHitr.MdCufi.T  ly  po{rib\cf:>utpojftbleandeapetco.ButJ  inlwerW\magsi\nc,^sH$e-' 
 iTe^^mtSj^fff^f^^^^^^^  Pelagian  hcretikc  :  *  Tboft  fate/},  the  commandememf 
 t{^  tameft  muUtm  ofGodarc  ia^Cy  but  jet  thoH  bringeft  foonh  no  man  that  hath  fulfitled 
 Ktnlaclmpt  themaU.Teame,Uithhc,aretheyeaJie,oraretbeykardtobedoncfIf 
 
 ueiit'Tiffpondt 
 
 TUihijActlta  funt,  *n  iiffiiilit  ?fifici'.ia,proftr  ^u  impltutrit,&  cur  Dcminiu  in  Emnieht,  fHtratt,  tH^uit,  fer  4fh 
 
 luJidm^trUm  f  fm  MUm  d$£iiilfs^cHr  tttfm  «;  dittre,fa(tUi(  ejft  Dti  tmn<kt*  qu<  khUki  imiUutrtt  i 
 
 thij 
 
to  liffpe  Gods  commdiidements.  563 
 
 tb*)Beealte,[hex9vswhoh^tthfHlfilltdthem^afidvifhy  cur  S amour fatih 
 in  the  Go[fcll^  Efjtcr  in  at  the firaite gate  .'  But  tfthey  hee  hard^  why 
 doeftthou  ditrt  to  fay  that  thecomma>:demems  ef  God  are  enfie  cvhich 
 noman  huthfulfiUed  ?  Thus  Hieromc  plainely  cxccpttth  a^iij  li  his 
 anlu er  co thole  woid?  ofChri(};rof  they  to  u  bom  Chiill  IpcaKc  h 
 ihofcvvords/vcreand  arc  men  Ciiducd  with  the  grace  ofGod^ancI 
 ycthccgiucthtliemtovndcT(iind,  thatthc  gateoflifc  ("hall  bcc 
 liraitcandnnrrowvntothciT!.  T hcxdort S, Aujime (^xihythub t he ^ '^''g ''^ f"^'''!i- 
 VPAj  ofvertue  ts  hard^  a»d  thoug  h  t  he  grace  efGod  do  he  If,  jet  t6  not  to  tiumt'fli^i'uJi 
 ire  trAueled  without  labour  and  Raines. ^ovj  if  it  be  fo  hard  a  maitcr,  '"■■t>  f"";V4w 
 and  fo  full  of  trauailc  and  pa-.nes,  to  compafTe  that  " [mall and  vtt-  D.',Kl"Jr!'t'/0"rt 
 perfe^ righieoMpieJfevchxchharwee h.iU",iskan  cafiennttcrwithi'"'"'"^*- 
 Ail.  Btihopyio  atchicuc  that  abfoluteand  peifrd^  righteoufncirc  thar^v^^Yrj!  */<^*. 
 is  dcfci  ibed  in  the  law  ?  Some  help  he  thinkcth  to  haue  in  that  the  V^  P"""^  •'"/"- 
 Apoltlcfaith  'j^  I amableto  doalithtfivsinChrtfl^orhythehelficofiujhi.Tm^uM 
 Chrifi  that  (Irengtheneth  mee.  But  tlic  Apof^lc  himfclfc  excli'dcth  «'«/«'«"•-'*• 
 himtiomthathclpe,in  thathefo  plainly  teflifiedofhimfcifejthat'     '"''"*^* 
 he  could  not  find  how  to  pcrforme  the  good  that  he  wouId,as  we 
 hauc  fecn  before,yca  &  cdlech  vs,  that  though  thejpirit  be  in  vs  /tt- 
 fiwg  againft  thefie(h^yci  by  reafon  of che '  flepj lu[ling AgAtuJi the/pi-  ^  q ^j  , 
 rit^tve  canot  do  the  things  thAtwe  would.  He  that  could  do  all  ihings, 
 yet  could  notrcpell  the  ^buffeting  AngellofSatan^ay  whom  he  was  f  i.Cor.ij.7. 
 grccuoufly  aflflid^ed,  nor  was  thought  able  to  withftand  the  temp- 
 tations of  pride  and  vaineglory,vpon  the  abundance  of  his  reuelati^ 
 «»7/,asappcarcthin  that  this  fting  of  Satan  was  occafiontd  to  bri- 
 dle him  therefrom.  The  place  it  felfe  plainly  fhcweth  the  meaning 
 of  it  fdfcjthat  he  vas  enabled  toall  things,ihat  i$,to  the  enduring 
 of  all  things  that  concerned  him  in  the  feruice  that  he  had  in  hand, 
 that  neither  ab  ending  nor  wanting  neither  fulnes  nor  hugcr  flioul  d 
 hinder  him  fro  going  on  therein  for  the  preaching  &  teftifying  of 
 the  Gofpell,&  for  enlarging  and  cofirm  ing  of  the  Church  of  ChrjO, 
 accordingly  as  elfe where  hee  faith,  s  I Juffer  aH t hwgs  for  the  eletls  g  ,.T(m. » i«. 
 fake,  Buttheie(iraintthat5fr«4r<i[vfcthis  nottobc  omitted. ^ Be  ^ Bertt.d^dthg. 
 u  able  to  do  ail  things  ^that  is^all  xvhich  it  is  hehoouefull  that  he  be  able^J.°it  ^^  [^^^'* 
 to  do.  Now  what  IS  bchooucfull,  it  is  not  for  //.  BtPpop  to  prefume,  fl'M*^- 
 but  for  God  himfclfe  to  determine,  whohathnoubought  fiitc  to 
 bring  vs  to  perfc(5^ion  in  this  life,  that  he  may  haue  the  whole  glo- 
 rie  of  oui  faluaiion  in  ihc  life  to  come.  The  wordcs  of  Dautd 
 
 ate 
 
^  54  F/ow  Vfie  ajfirme  it  ^npol^thk 
 
 iPfaUi?.  areas  little  heIpfiiIIvn:ohim,  *  IwiHrmnethewayofthycommttn, 
 
 dement t^  whc»  thoH  hafifn  my  heart  at  Ithertie.  So  farrc  as  we  are  at 
 
 libertiCjfo  fdrrcwerunne,anclfofart  we  runnc.  But  weattainenot 
 
 kRom.7.s3.      tothAtlibertic  ycr^jbutthac bccing^ holden captiue  totheUtvof/ime 
 
 ]  24.  pchtcb  U  in  our  memhers,^c  hauc  ftill  caufc  to  crie,' H'hopialldeliner 
 
 n.  2.Cor.  J.  17     y^  {or  ^et  vs  m  Ithertie)  from  this  body  of  death  ?  "^  PVaere  thsfftrit  of 
 
 om.  .ij.       the  Lordis^theretsliifertie.  We  hau^rcceiuedasyeronly  "r/^^^r/^ 
 
 fruites  ofthefpirtt.  We  hauc  yet  therefore  but  the  firft  fruites  of li- 
 
 oikb.ia  J.        bcrty,  and  there  is  iVdl  remaining  feme  what  °  thatprefeth  dox^ne^ 
 
 and  (tnne  hanging  faFi  on,  fo  that  wee  cannot  runnc  without  much 
 
 P  Matt.:tf.4T,     hindcrsnce  and  many  fails,and  the  p  willingyieffe  ofthefpirtt  findcth 
 
 alwaies  a  let  by  theinfirmitieand  maknejje  ofthefiejh. 
 
 43  W.  Bishop. 
 
 HttHtng  new  confptted  ail  that  is  commonly  prepofed  toproue  the  im» 
 poffihlttteofkeeptNg  Gods  commandements^  letvsnovcfee  what  we  cart 
 
 Rom.5.  fV  inproofe  of  the  poffibiltty  of  it :  Ftrfi,  S.  Paul »  very  pUinelyforit^ 
 
 y^^/'T^  .-That  which  was  impolTible  to  the  law,  in  that  j$  weakened 
 bythefledi,  God  fending  his  Sonne  in  the  fimilitude  of  flefti,  of 
 finnejdamnedfinnein  the  flcfli,  that  the  iuttification  of  the  law 
 might  be  fulfilled  in  v$,  who  waike  not  according  to  the  flcfli,  but 
 according  vnto  the  fpirir.  See  how  formally  he  teacheth,  that  Chri^ 
 dyingto  redeeme  vsfromfinne^  purchafedvs  grace  to  fulfil  thelatve, 
 which  before  was  impojfible  vnto  our  weaki  fl^P^-  ^gaine^  how  farre  S, 
 
 Cap  ji  lohn  was  from  that  opinion,  of  thinking  Gods  commandementsto  bee 
 
 impofsible,  may  appearebythat  Epijile  :  And  hisccmmandciDents 
 be  nut  hcauie.  Which  is  taken  out  of  our  Sauiours  owne  wordes ;  My 
 yoke  is  fweetc,  and  my  burthen  is  light.  Thereafon  of  this  is,  that 
 although  to  our  corrupt  frailty  y  bey  be  very  heauie :  yet  when  the  ver- 
 tue  of  charitie  is  powred  into  our  hearts  by  the  holy  Ghoji^then  lo,  do  ws 
 with  delight  fulfill  them-F or  as  the  Apofilewitneffeth :  Charity  is  the 
 fulneffe  oftbelaw.  And,  Hee  that  doth  loue  his  neighbour,  hath 
 
 MawV.*  fu  1  fill  ed  the  1  a  w  :  Whic6  Chrtfi  himfelfe  teachet  h,  when  he  aprmeth. 
 
 That  the  whole  lawc  and  prophets  depend  vponthefe  two  com- 
 mandcments,  ofJouingGod,  and  ourneighbour.  Now  both  ae- 
 cordingvnto  our  opinhnandthe  Protefiants ,  a  man  regenerate  andift 
 the /fate  of  grace,  hath  in  him  t  he  vertue  ofCharsty  i  wee  hold  it  to  bee 
 
 the 
 
 Mat.!  I; 
 
 Rom.  I  J, 
 
to  keepe  Gods  c&mmanJemerjts.  j  6  j" 
 
 the  frhcipallp^rt  of  inherent  tHJlice.  they  [ay  t  hat  their  iuflifjifig  faiih 
 eau neuer Sefep^irated  from  it :  foth^ta  rt^htetftstnaH  beetng  al'oin- 
 dutdwitb  ch.\rityM  able  thereby  to  fnlfiHt  be  whole  la\r,Let  vsadioyne 
 vmo  thefe  AHthonttes  of  holy  write^  ihetejltmonie  of  one  auncient  Fa- 
 ther or  riPo.S.Bafil  affirmeth: I hizic  ii impioiisand  vngodly,  tofay  s  rmin^M, 
 ihat  the  commandcments  of  the  fpirit  be  vnpofTiblc,  ^iuni:  ubi. 
 
 S.Anfitne  defiaeth,  that  wc  mull  bclccuc  iirmcly,  that  God  D,„^,^„a, 
 being  iuH  and  good,  couldnot  command  things  that  be  impolfible  (ip.9^. 
 for  \s  to  f\i\fi\\:TherejtfoH  may  be^that  it  is  the  ^art  efatiraat,  andno 
 trne  lawmaker ^  to  comntAHnd  his  fubieEls  to  do  that  vnderpaine  of 
 death  which  he  kt*oxves  them  no  way  able  to  performe  :  for  tbofexvere 
 not  to  be  called  lawes^{yvhich  are  to  dtreU  men,to  that  ivhicb  is  tnjt^but 
 fnares  to  catch  th;  moji  diligent  in^andto  bind  them  vp  to  moj}  afJHred 
 perd/tion.  ff  here  fore  tt  was  afterward  decreed  in  an  approuedCoun- 
 cetlof  Araufican^  ai  an  article  offatth,  in  thefe  words  ;  This  al  fo  we 
 bclecueaccordmgiothcCa'.hohkcfaichjChacall  men  baptized  by 
 grace  there  receiued,  with  the  hclpe  and  cooperation  of  Chrift, 
 can,  andou'^hr  to  Icccpcand  fulfill  thofc  things  which  belong  to 
 faluation.  7heprincipallwhereof are  after  ourSatiiottrs  owne deter- 
 rntnatton^  to  keepe  the  commandements:  If  thou  wilt  enter  into  life,  Ma:li«i9. 
 Icccpc  the  commaundcments. 
 
 This  bj  the  way  concerning  thepoffibiltty  offnl^lling  the  lAfp, 
 
 R.Abbot. 
 
 ^.^//Z'i?^  hath  a  good  opinion  of  that  that  he  haih  done,  and  if 
 hisfcliowes  do  not  accept  it  accordingly,  no  doubt  but  he  will 
 thinke  they  do  hiin  great  wrong.  As  for  vs  we  may  by  his  icauc 
 thinkc  t  hat  that  wc  fecjthat  he  hath  babied  much,  and  r3id  as  good 
 as  nothing,  and  that  he  is  far  from  becing  a  man  to  rake  vpon  him 
 the  confuting  of  any  thing  that  is  defended  on  our  part.  But  now 
 leaning  his  confutation,  hcgoethin  hand  with  proofeofapofTi- 
 bihty  invito  fulfill  the  law.  And  firftheallcjgcth  tothat  purpofc 
 the  words  of  5. P^tw/infomc  part  handled  before,  ^ihat  that  was  ^^  . 
 Vnpoffib'e  to  thefaw^in  as  much  as  it  was  weake  becaufe  ofthtf'.fhfiod 
 fending  his  o^»e  Sonne  tn  the  ^milttude oflinfuHfli(}j,and  for  (mne con- 
 demnedfif.neinthefcfh^  that  the  iufitficattonorrighteoufneffeofthe 
 /41P  might  be  fitlf  lied  in  vs^  who  walke  not  aftr  the  ^efbbm  after  the 
 
 fpint. 
 
fpsrit.^ovj  of  this  place  he  faith,  that  itfonnallj  teacheth  that  Chrtf 
 dying  to  redeeme  vsfromjinne^  didpurchAfevs  grace  to  fulfill  t  he  Uw  ' 
 which  before  voas  imfofjihle  to  our  ii>eakefie(h.  But  he  i»  ftiU  Co  full  of 
 formnlftj,  that  wc  can  finde  little  matter  in  any  thing  that  he  faich. 
 HowharliChiiftpurchafcd  grace  fofvs  to  fulfill  the  law  in  that 
 fcnfc  ashercwe  fpeake  of  fulfilling  the  iaWj  when  asthe  grace  of 
 Chrift  doth  dill  leaue  remaining  in  vsa  weakncfle  of  flefli,  to 
 which  the  Apoftle  faithjitisathingvnpwflibletoru'fil  thclawfAU 
 M.Bi^ops  teeth  cannot  vntic  this  knot.  If  weaknslfe  of  flf  Qj  hin- 
 der the  fulfilling  the  law^  then  folong  asweiiuc  here  the  grace 
 of  Chrift  ncucrpuiteth  vs  inflate  to  (ulfill  the  law,  bccaufcitne- 
 uerraketh  from  vs  the  weakncfle  of  the  flcfii.  His  commcntaric 
 therefore  is  nothing  woorth,  and  bccaufe  it  is  but  hisownc,  wc 
 make  very  fmall  account  or  reckoning  of  it.  The  caule  ©four  not 
 fulfilling  the  law  continueth  ftill,and  therefore  wcmufh'cferre  the 
 b  Rom.^:^.       benefit  here  cxpreficd  to  fomc  other  thing,  then  our  f  I'lfilling  of 
 c^iq.kctraa.    thelaw.  That  the  Apoftlenorethfirftin  faying,  that  Chrtjlcen^ 
 »i^^Dn]L»da.,  demnedjinney  comparing  icihereby  to  a  prifbncr,  arDbbcr  ormur- 
 u  faUadefuti-  thcrct  brought  to  the  barre,  and  there  rcceiuing  fcnrei:ce  of  con- 
 TMncH^Ti''  demnation  and  death,  thatthencefo  th  itfliou/d  be  bcieaued  of  all 
 fiofcttur,     ■*     adlion  or  accufation,  of  all  plea  or  power  againft  ?s.  This  Chri(t 
 wR^Zcaifu-  hath  done  for  vs  by  purchafingfor  vs  the  forgiuenefle  offinnes, 
 Jf/'<^^'J»^egi^,id  "^hetchy^the  Lordimpateth  rtghteonjnejfe  wtthoftt  W0r^sj:)ec ai}[e 
 d^flinatL  as  S.  Ahfiine  faith, '  All  the  commandimems  of  God  are  repmedtobe 
 
 in'hoh'et  tbid,  done,vi>he»  that  that  imot  done  itpardoned  Now  when  all  checom- 
 tum  t'xoiul  &  maundemcnts  of  God  are  reputed  to  be  done.r^  iuftificatton  of  the 
 Ugii^fcoi^umpir-  latv  is  fulfilled  in  VS.  For  what  is  the  iuffificati0»oftheiatp,bmthe 
 ioi(U'n*n.ibid.  iuftificationvvhichthclavv  might  fecme  to  intend  and  propound 
 ^'fVf£''tT'  vntoitfclfe,  that  we  might  be  acquitted  of  finne,  and  accepted 
 "tnuima'eiimo:  votoHfc?  Thus  thc  auHCient  Father*  expound  it  for  ** the  f^opejhe 
 ajniimlTdem  '"^>  *^'  thing  de(ltnatedbf  the  lavf^  which  when  the  law  could  not 
 in  effeJtum dtdu-  attainc  vnto,Chrirt  performed  it  vnto  VS  bythpforgiucr.efleofour 
 fz^'sfJus""^"  finnes.^  He  paid  our  debt,  faith  Ti\codorct,ay;d  performed  that  which 
 zcbiyioftMd.  wasthefcope  of  the  law.  ^  fVhat  tvasthe  end  of  thelaw,  faith  Oecu- 
 giur\l',$hfi!a.  meni  i8f7i?;<f  we(houUnot  befubteU  to  the  curfe.By  Chrtft  then  that 
 tiono^efjiexe-  whichwas the (copeofthe  Uxv^  was  brought  to  effeElwvs.  SoChry- 
 'Z''^ut''tTrft-  fortome,  s  That  which  was  the  mfitficationo^the  Uw^not  to  befubte^ 
 citchnfius.       to  ths  curfsy  Chrtfi  hathejfeUedvmovs  .Laft  of  all  Ambrofe(Mihy 
 
 ^Hox» 
 
to  keepe  Gods  commAnJiemcnts,  '5"  6  7 
 
 ^Howisthe'mlitficattonofthe  lawfttljilledmvs.hutnhin  there  isai-  I.  ^  ,  <► 
 menvntovsjeirgittcnejjeofaliourjmrjef-i  The  Apoltlc  therefore  by  ^"xoio  im^-j. 
 thci»/ftficanonofthe laWy  vndcrlhndcth not  inlicrcnc  rightccur-)"|];J',^i"  'f" 
 ncflcjbutfignificththat  that  luftification  whicli  the  lawintcndccj,  '^"'"r  uLgii 
 but  through  our  default  could  not  make  good  vnto  vs  by  inherent  °w""  /-"^jm- 
 rightcoufneSjChiirt  hathpcrfoimcd,  inpurchafingforvsforoiuc- 
 ncdcof  finncs,  by  which  wee  arc  reputed  iuftand  blamcicfie  '\\\ 
 Gods  fight, and  accepted  to  be  iniieritours  ofeucrlafling  life  Now 
 S.  Ambrofe  to  the  foi  mer  words addcth, '  Ihatamcin bang  tujlifud'^  I'oid. rrfubUu 
 hthetak>nfan>aYofhu(jnnes^n)ay  appeare  in  hU  mind  fermna  the^''^"'*""'^^''^ 
 /atpof0oa,\\hcrtby  nee  notetntnattoiuitmcatK  n  by  forgiiieneflc  "  f*"^it>ii u^i 
 of  lliines,  is  adioincd  regeneration  to  inherent   riohtcoufneflc  ^"' 
 which  he  cailcth  ^{tcrvj zrds^ a  figne  of /nfiificatio  And  this  we  dc-  k  ibHSfnn 
 niciiotjbutdoalwaiesmoft  rehgioufly  teach  the  fame;  onely  vvcc^v^'f^f'^"'^*"*" 
 dcnicthat  this  is  that,  wherein  confjllcth  our  iuflification  hcfote  p!,%''Z7^^h!- 
 God,but  it  is  a  ff  quell  and  figne  thereof,  and  wee  ncuer  attaine  to  ^""^ '» '<> >»"fi'f- 
 thc  perftaion  of  it  whilcft  we  liue  here.  And  if  wee  will  cither  di- fi',^  dT''"^ '^' 
 rc(5lIyor  vndirc6ily  vnderlhnditin  ihcfe  words,  wee  muft  take'-^^f '/'/?o- 
 thereof  that  which  S.Au/},»  faith,that  1  Godfo  mrkethin  hi,  SairJs,  tu'!;l%fj,t 
 UhurtHg  in  the  t  emptatio  of  this  Itfe,  as  that  there  is  yet  for  htm  larae-  *""' ',"  h>'c-"  /«- 
 //  toadde  vnto  t  htm  ask}»g  or  craumg  of  him,  and  n^ercifull)  topardon  '.m^ZZI 
 them  when  they  confejfe  tt  vnto  htm',yca,io  as  the  fame  S.  Atiflin  elfc-  '"'»»■''"'  -^'t  tame 
 where  faith, "'  as  that  our  righteoufnes  tn  this  Ufe  rather  confi(ieth  m  ttZlU'X- 
 forgtueneneffeofjjnner,  then  wperfe^tonof  vertues.  Now  tlierei^ore  ^'"^I'tod  con- 
 though  the  place  be  vndeiftood  of  inherent  righteoufncfle,  yet  ntT.'lmf,^^.''''''' 
 inakcihnot  for M.  Bi(hopsiurne,  bccaufe itprooucth  oncly  that  '"^''''""^ ""• 
 Chrift  Oiall  reftore  vi  to  the  perfcd  rightcoufnes  of  the  law;v^'hich  f/^tSr 
 wcaHirme,  that  hecbeginncth  in  this  life,  and  fliall  fully  accom-f'"'"''"'"^"' 
 phdi  in  thelifc  to  come',but  it  proucth  not  that  which  he  dcfircth,  rl^c^„e'JcT-' 
 that  in  this  life  wee  are  enabled  by  the  graccofChnff,  to  the  per- ''^*'*'"'^''''^''-* 
 fed  fulfilling  ofthcrighteoufnefle  of  the  law.  To  the  other  pKiccj^"^^^""^""" 
 that  he  :i\\c<]g^cthtthit  the  commaundfmentf  of  God  are  not  heame' 
 that  (hejokeofChnfi iseaffe,and  his  bnrden  light, he  himfclfc  incf- 
 fcd^fcttcrh  downetheanfwcr.T(5c«rcffrr«^r/r^//tf/7,  faith  he,  they 
 6e  verj/  heauj.True^ind  therforefolong  and  fo  farre  as  this  cor- 
 rupt frailty  continucch,fo  long  and  fo  farre  the  commaundenicnts 
 ofGod  are  Ilillhcauy  vnto  vsjwhich  niuft  needs  be  till  that  which 
 »/bM//bef9}ved  in  corruption a-jd^reai^encp^pjall he  ra/fcd  againe  ,„  "'•Cor.»5.4i. 
 
 iNCor- 
 
^S6%  Hon?weafprmettvnfof^ihk 
 
 incorrHpt'tsft aud tovrer.H^hen the vertueef charity y(3\\:\\ht  ,  isfotv, 
 redintoourfouleSj  thence  dovetth  delight  fulfill  ihem.  True,  fofarrc 
 foorth  as  charily  is  povvrcd  into  our  foules.  Bu^folongas  thereis 
 m^^it^coHtjttHi  camall  concupilccnce,  there  cannot  fcc  petftd^  charity  to  take  full 
 /;('.4  'cap. }.  In  delight  in  ihc  law  of God,becaure"  carttal cocttptfcence eue»  by  very 
 iTlTmZtZ,  belng^nvs,^%%.^\^'X\nr.i^M\^,do^h abridge  or  dtmintpj  that  fptr/tftaS 
 (ftri  ua.'eptdelec^-  delight  of  holy  ntmds  ^ofvchtch  the  /ipDJile  faith  jJ  delight  in  the  /arv  of 
 X«Zm"'ljffct-  God, 04 touching  theiftnerwan.^  Then  ftaU bee fetftU righteoufnefje^ 
 iic.tJe^.-tadtat:  faith  he  dgaiiic, that  IS, pciff  61  keeping  of  the  co.nmandemcnb  of 
 hitrlfiDef  GoA,xvhentherep3allbeperfeElhealth\thenferfeU  health,  when  per* 
 e^?-  feCl  cbarityithen  perfeti  charity , when  we  (hall  fee  htm  as  he  is.  iw  the 
 
 ^  Idem  de perfect.-'  -         \  i  i.      l*'  J  r/^     J     I 
 
 tu/in.Kat!^.  luc  mcanc  timclouc  kecpctn  the  commandementscfCiod,  but  yet 
 
 erit pieHyufiitix  vtipeffed^Iy,  bfcaufeit  fclfeisbiit  vnperfe6Vj  cuen  as  a  lame  man 
 
 mtl:litJc"f'Jnl   gocth,but  yct  haiteth  in  his  going.  To  bcc  ihott,  the  fame.  S.  Ah' 
 
 (anvasqumdo^     jfi»c well obfcructhjthat ^ Godcould not haue fnid that  his  cemman* 
 
 ti*»cploild:lri-  demcntsare  notheauy,  but  that  there  ma}  be  an  affeUtonof  heart  to 
 
 t^i  qHMtdovidebi-  Tppfjich  they  are  Kot  keauy.  Therefore  "^  tvhenamanfha/ibefconuerted 
 
 €\  idem  de  nit.  &  vnto  God  Wit  h  allhts  heoTt^axd  with  all  his  foulejhe  pja/lfindc  the  com* 
 
 grac.cap 69.geft-  fffauadcment of  Godnot  heauy  vntohim.Bui lhataffcdion,ihat con* 
 
 diuimtui  dic,     ucrlion  IS  yct  but  begun.  So  long  as  concupilcencc  poflciicth  any 
 
 S'^n  '■  J    ^^^^  of  the  fouIe,alI  rhc  foulc  is  not  yct  conucrted  vnto  God.  Very 
 
 i;7J for</;< ay^artt  vainclythetfore  doth  A/".  Bi(hop^€i\ct  when  from  that  which  wc 
 
 w^""*"*"*^     haueyetbut  in  part  for  the  fulfilling  of  the  iaWjhejnfcrrcth  the  ful 
 
 tUid.Ccnutrfus  filling  of the wWfAjH'.But tomaUe  vp  theinater,hebringethfome 
 
 ti^DcTrLm'eT  authorities  of  the  auncicnt  Church,as  much  to  his  purpofc,  as  that 
 
 tote  cord;fuoet    that  hc  hath  fdid  already.  That  that  Bai7l  (dnb/that  it  is  impieMst* 
 
 iw^s*«%w  D*f*'' /^7»'^''' '^^  commaundetHeKtsofthefptiit  cannot  hecbferued{iox{o 
 
 ntn habebr graut  the  words ate^ls fpokcn  ofthofe  thiMG,s, which  by  no  tncanes  can 
 
 !  wiS.'''     be  done.  As  where  the  fpirit  faith,  Looketo  thyfe/fe,  if  a  man  will 
 
 inprnmeftdictft  expound  it  ofbodily  lookiHg and  vicwing  ofhimfclf.it  is  that  that 
 
 jcruart  H^''p!fi*  cannot  be  done.  For  the  eie^M  he  (mhjCannot  fee  ttfelfe .  it  cannot 
 
 fee  the  head, nor  theback^yfJorthe  faee^nor  into  the  bowe/t.Now  it  were 
 
 wickcdnefl'e,  as  hc  faith, to  fiy  that  tnc  fpirit  ccmmaundcth  any 
 
 thing  in  this  (ort.  Butwc  fay  not  fo  o(  the  commaundcmcnts  of 
 
 God;  for  we  teach  that  by  the  grace  of  Chtift  wc  fulfill  them  in 
 
 p3rtalready,andfl"»aldoitperfedly  whenthe  impediment  which 
 
 is  the  remainder  oforiginali  corruption  fliali  bee  done  away.  But 
 
 t  Gji.5.17.        Co  long  as  ihc^  fiejh  luflcth  againft  thcfpirttj<9  that  we  cannot  do  the 
 
 ihingt 
 
tohe^eOods  eomrKdndemcnts.  y^p 
 
 things  that  ^vetvauU,  fo  long  it  is  vnpcfTiblcforvsfo  obfcriic  the 
 riglMccufn  fleofthelaWjaccoidingtorhcfullmearurc  and  pcrfc- 
 dion  thereof.  Hereby  the  anfwcic  IS  plainc  to  the  place  ihat  hoc  al- 
 lcdgetlicutofy-/w/?/»r,Fot  wee bclecuc  that  God  hath  not  ccm- 
 
 inaiindcd  any  thing  vnpofTiblejmcjining  as  he  doth,, ibfolu'cly  and 
 wholy  vnpcllible.  VVcfay  as  he  fjith,"  Thereisfio  exatKple  of  ter- 
 feH  rtghteoufnes  amongfimen^  and  jet  it  is  not  v>.poftbU.  For  tt  wight 
 befcrformediftherexvoefogrfat  tPtllpnt  to  it  as  a  fnfficieKt  for  fa 
 great  a  matter,  Andtherepjouldhfo  great  vrill^  if  on  the  one  fide  no- 
 thingvrere  hidden  frcmvs  of  ihofethtMgsvrhich  belor.g  to  nghtecf.f.lulf.'K.sTHi 
 neffe,aisd  on  the  other  ftde  the  fame  didfo  delight  the  mtnd,  aithatt  hat  '^"^P^ '/'  "» '  •- 
 delight  did  ouercome  al other mpedtments  ofpleafnrc  orpaine  M  b$ch  Tu;htu^ c^^tmcn 
 that  it  u  notfo^is  not  to  he  referred  to  anyimpoffibtlity  of  the  thino.but  '"Z"!^*'''  '■•"  •'/' 
 tothe  iudgement  of  God. "  For  God,  as  he  laith  afterwards,  tranteth  'a\'a'm"lf'aJh,'. 
 not  poller  fo  to  afj'ifl  the  mllofman.oi  that  enen »an> rtahtectiffKffe  may''"'';'"  'i'""''* 
 in  eneryfoYt  be  made  perfect  tn  him.  And  if  it  veere  the  mllofGod  that  vfje-  au^emt,ntA 
 esiennoii  this  corrttpttbU  tn  any  man  fhottidput  onincorrtiption  rfr  hee^'^^"'^'''*'*"^. 
 
 ,  I        I      n        IJ  I         I  I  n'  '  <J'i-*  ten  mint  nd 
 
 would  appoint  that  hefhonld  liHe  heere  immortal amoygji  mortal  men,  n'Jiitiam  >;#i  i,u- 
 fo  as  ih4i  all  old»ejfe  being  vtterly  con  fumed,  there  fhould  be  no  lonaer  Z^'^^  '*  C"  ''''" 
 any  larv  tn  the  members  to  rtbel  agaif>{t  the  law  ofihemind^cfr  that  he  -utipticmad  ahud 
 fhould  fok^ioxv  God  a4  the  Saints  heereafterfhalli?norvhim,  rfhowculd^^l^'t^tZa!^ 
 be  fomadatteaffirTKe  that  God  cannot  doit?  But  nhyheedoth  it  not.^'^"^"'^"  hpt- 
 fo  men  hat  thereto  in  thefecrecie  (fr  depth  of  hu  iudeement,that  et{crjT''^f ""  f 
 month  eutn  of  the  tuft  may  be  itoppedin  their  ownepraifcj  and  not  ^^c  *''««r/w,yjrf^ 
 opened  but  to  the  praife  of  God.  Thus  therefore  the  commaLnde-j;'^;;;'"*'^"^'''' 
 mcmsofGodarcnotvnpofTiblerobcc  done,  becaiifc  God  canx7*''/'-'A3<^. 
 make  vs  able  pcrfcaiy  to  fulfill  the  fame.  Ycn,it  is  in  his  pouer  Jlf  :;2t'5:;j; 
 cucninthislifctobrind  vsto  this  pcrfcdion,  if  it  were  his  uill/"!^*'^"^'""?»«* 
 and  pleafurc  foto  doe.  But  in  his  wife  dome  he  hath  thought  good  I'n^'bfL'lZt 
 togiucvsin  this  life  only  fotne  tart  and  beginnings  tlierof,  where-  '''I'''"*  "*-'  '^ 
 byvvcvcry  weilfecandvndcraand,that  thereis  no  impoirib:!ityC/.^7/,£.lf** 
 inthercfl.Thcrcafonuhybedochfois.becaufehce  will  haue  ys  ,'^"•"'''"•'•7'^'' 
 )ea  euen  the  nioft  iuft  and  righiecusof  vs,  full  to  vrdcrlbndl"7.r,i;jl 
 by  our  dcftib^s,  thatourfaluation  is  notofour  merits  or  works, '''■^'"'''^■'^"'' 
 buc  ondyof  hisnicrcy.  Buc  in  his  due  time  hee  uill  giiie  vs  (ii\\y  no^T^^^lZ'fn 
 
 ,..,..  .  h.^mtnei  mantu- 
 
 rmeumitbertv'uftenummemarfwrum.vtfTaptHhmvttullitKOKPtmpiMnuIUltxin  me'rsbnt  «„,  repunKtt  /t>i 
 m:nl>udtumf,ib,<j;frfrtn-trn,uccg>.olca'.fi:,a€uinf<inn,  foflta  cr,fmuT,fuK\  <juii  dir^t»t  tudfit  Jffir^art  n'^m 
 folffStd qit i,t  not  'Mtit-.i-r ctjl  aliquid , * rtA</re  (s-^ofitndo utdttici'itm Da,v:  aum  iujlomm »miu  et  Mruuut 
 
 to 
 
^-yo  Hcwreeaffirmettvnfojlihle 
 
 to  be  fatisfied  with  that  rightcoufncirc^with  the  taft  oncly  wlicre- 
 ofhc  now  prouokcih  rather  then  aflwagcth  our  hunger  andthirft. 
 y  yitlVrttmm  ^  f  ^  commAundemem  of  mhteoufnejfe  to  loue  the  Lord 
 
 que lubcKiur ddi-  our  Godvpttb  aHour  heart.wnh  allotir}ome,mth  aSour  mtnde,  wherC' 
 foZSe'&c7JL  to  «  confe/juent  that  other  ofloHwg  our  neighbour  Oi  onrfelfcy  mfbaH 
 -vita  cempUbmKsftilfillw  that  Itfevphen  vpefhall  fee  face  to  face.  But  therfore  euen  non>  is 
 fJu^ltflal.   that  comtnandedvnto vs.that  we  fheuldt hereby  beaduerttfed  nhat  to 
 Sedidco  nobu  hoc  oikj  and  pray  forinfatth^to  what  tofendonr  hope  before  vs^  (fr  to  what 
 "l^irefiT'ad.  to  follow  hard  for  (pard,forgettingthat  that  is  behind.  Now  therefore 
 vtoneremur  quid  as  it  is  moft  cafie  fot  a  man  that  hath  found  and  pcrfedeicstodif" 
 |?;;7£;;rccrncthclight,whichyetisimpoiribIcforhim  that  is  blmde,  fo 
 ebUitircendoqute  Jong  as  hc  continucth  io;  fo  when  God  fhall  perfc(5lly  rcftore  vs  to 
 '/^^^"  mS-  our  fpirituall  health  and  ftrength,  it  (hall  bee  cafie  and  delightfull 
 .redebtimm.       yntovs,  to  kecpeall thc tightcoufnes whlchGod  haihcomman- 
 dcdjbutfo  long  as  we  continue  in  this  weakencfft  and  frailty,  wc 
 can  by  no  ttieanes  bee  faid  to  attamc  to  the  perfe6lion  of  the  law. 
 Bur  hecre  M,Btfhop  vnflringcth  his  tongue  againft  Godj  and  faith 
 that  it  is  the  part  of  a  tyrant^  not  of  a  true  lawmaker  to  commaund  his 
 ftibieUs  to  doe  that  v^onpaine  ofdeath^which  bee  kl^ovres  them  no  way 
 Able  to  per  forme.  Afilly  fooliih  man^thatby  his  brainefick  fancies 
 lucafureth  the  wifedomc  and  righteoufnelfeofGod,  and  takcth 
 vpon  himprcfumptuoufly,togiue  law  vnto  God  in  wh^t  fort  hce 
 fhali  make  lawcs  for  men.But  God  is  able  in  this  behalfe  to  acquit 
 ,zRora3.4.        \\\m(t:\ic  yt  hat  he  may  be  iuftified  in  his  flyings ,  andfound  clearwhen 
 heisiudged.  For  the  iuft  God  was  not  in  making  of  lawcs,  to  re- 
 gard mans  ablenellc  but  his  ownerightcoufnetrc,  and  therefore  to 
 forbid  all  finne,  that  hec  might  not  fceine  toapprouc  any,  and  to 
 command  all  rightcoufncffe,  that  hee  might  not  feeme  to  neglc6l 
 any  .It  ftiould  not  haue  becne  known  to  be  finne  which  he  had  not 
 regarded  to  forbid,  nor  taken  forrighteoufnefTe  which  hec  had 
 notvouchfafedtocommaund.  Was  it  fit  that  the  rule  ofrighte- 
 oiifncfle  fhould  haue  bene  abridged  in  fauour  of  mans  finne,  when 
 the  want  ofpower  to  fulfill  the  law,  was  not  by  Gods  default  in 
 creating  man^but  by  mans  difabling  himfclfin  turning  away  from 
 God?  But /^/.^/y2'<'/>/ folly  and  ignorance  appeareth  hccrein  very 
 plainly,  for  that  the  fcripture  teachcth  vs  that  the  vfc  oUhe  /aw^wc 
 a  Cal.3  ><.       ^^j  being  able  to  fulfill  it,  was  to  be  *  eurfchoolemafierto  tramevs 
 vnto  Chrifi,  God  had  notany  opinion  in  giuing  the  law  of  our 
 
 perfor* 
 
t0  keefe  Gods  commafideme)tts,  y  y  j 
 
 performance  thereof,  but  hcc  intended  ittobcataglalfc  forvsto 
 fee  onrfclucs,  and  to  concciuc  thereby  our  owne  cft.itc,  thatHn- 
 dingourrcluestobcc  mifcrablc  andvttcrly  loftinourfelucs,  wee 
 might  the  more  readily  acccptofthe  faluation  thatij  freely  cfficd 
 vnto  vs  by  Icfi'sChrift.  Thus  faith  the  Apoftic  againe,  ^  Chnjf  u  ift.oM.jo.  . 
 t^tend  ofthetawforrighteoHptefJetoeHeryonethatbelteuctb.'Yhcxc' 
 fore  S./^ufimedithfthu'  the  intent  of  the  latv  reprouing  vs  is  thisy  <-^ug.dendt.ef 
 tomak^evsftroHrmifdotngsttfltttothe  QTMce  of  the  meres  full  Godyfit^u;:!,lu*J 
 wherewhat  rve  doe  amijfe  may  he  pardoned, and  iny  the  hclptofthefame  "^S""""  ■^tpnp. 
 grace  may  ntt  be  done^T  o  fomc  part  whereof  wee  are  comcalrcJidy  ^rLTfilmtclnfu- 
 by  repentance  and  amendment  of  life,  and  mortification  orflc/hly'^"'^""''.?''''^""" 
 lufts.but  yet  not  fo,but  that  ftill  wee  do  many  things  amiflc,  and  f«'5^!t/7/e.'T- 
 ihnd  in  necdc  of  pardon.  The  law  in  the  meanc  rime  fcrueih  vs '"'7'^,^*^?'** 
 forapattcrncoftrucrightcoufncffe,  teaching  vs  what  wee  are  to  J4m '«i<Siw  ' 
 ftriuc  vnto,what  the  purity  ii  whcrcunto  God  hath  called  vs,  that  •"'^** 
 though  in  the  prifon  of  corruptible  flefli,  we  cannot  fully  anfwer  j  j    j. 
 the  fame,yet  we  may  ftill  be  labouring  to  wards  it,fighing  &  groa-  K4fi!rRAt!'i7.c,tr 
 ningatthacinfirmityanddifcafcthathindrcth  vs  from  it,  prayino  »'»/'w«>«rt»«r 
 inftantlyvntoOod  to  bring  vs  to  it.that  his  grace  and  mercy  mjy  a,oquamuu  e*m 
 in  thecnd  make  vs  partakers  of  our  define,  and  thenceforth  wee  ,'",*"  ^^'^f  """• 
 mayscucrdoamillc.  *^  frhyjhould not thts  perfectton  tee  commann-  rtitUurriturft 
 ded toman  fairh  Au(\iue. a/thon^h no  manhaue/t  w  thisUfe}  tor  ne  ^"''^"'%«"^'"« 
 cannot  runne  artght^ifxve  k^otv  not  to  what  to  runne.  And  bovf  (hon/d  Huomedoanum 
 weeknowtflfynocommandements  itxvere declared  vnto  vs?  Ag3ine("^'"'rf  ?J?'^ 
 he  faith  :^The  Pc/agtans{hc  nirghc  haue  faid  the  Pap\{\s]thfni^ethey  revtrf 
 knovf  fame  ^reat  matter  rrhen  they  fay,  Codvponldnotcommaund  that  \fbl^c^\t'^^' 
 which  he kpevf  coulinot  he  done  by  man   Let  M.  Btfhop  take  know-  M^i*>t"»  M-'iqtii 
 Itdgc  of  hisobicaion  vfcd  of  old  by  the  Pelagian  hcretickcs-i".  /fn-  JS^^^S"' 
 /?mranfwcrcih,  ^fi^hok^orvethnotfomnch?  But  therefore  doth  bee^<^'*"f'^»  *"^' 
 commaundfome  thingsxvhtth  xve  cannot  dojhat  tre  may  k^ow  what  rve  ^^ ab'ho^tli  m« 
 Mretoarkeofhim.  It  ufatthrvhichby  pr.uer  obtaincthtbatv;>hich  theP  Jff'*^*- 
 lawcommAHndeth.  The  commaundemenis  of  God  then   are  uot  f^li'^^Hn' 
 vnpofliblc;  tor  if  they  were  vnpolfiblcjWc  could  ncucr  hope  to  at*  "V*  f^  »•* 
 taiocjo  the  keeping  ofthem.  But  now  we  pray  vnto  God  thnthei,r^*.,Y,/L''* 
 will,andaccordmg  ro  his  promifc  we  belecue  that  he  w)ll  brin-^  vs  Z"'^"* ''»*m*'<'. 
 totharftatcofinnocency  and  pcrfcdion,  wherein  wee  (hall fully  «f«'<,,'„M^'r'i- 
 anfwer  the  image  of  pcrfcdrightcoulncflc,  which  isfct  before  vs?**^-^''  /f»*^/«r. 
 inthclaw.  Uiilicmeanetimcthcreisalctthat  hindcrcthvs,  and 
 
 O  o  hoi- 
 
572      f/^  t^eaffirme  k  vnfoj^hlU  to'keefe  Qods^^e, 
 
 holdtib  vs  backe,  that  it  is  ooc  poffible  for  vs  fo  long  as  it  conti- 
 nu;th,to  do  thofe  thing*  which  yet  are  prffiblc  to  bee  dene.  The 
 Araufican  Cownccllfahh  Dotting  of  fuifilliag  thcl3u',biit  fpea- 
 kech  generally  of  doing  thofe  things  vshich  belong  tofiluar  to. Now 
 to  ou^raluation  itbdon^ethto  know  and  conf.  fie,  ihsr  e^^  the- 
 g-j^om.^^o.      ^ork^i  of  ike  Im  m  pfh  fhM  bee  tttUifiedtn  the  fight  efGod.  To  our  ■ 
 i-jluation  bf  longeth  an  humble  acknou  Icdgtni:  nro.'cih  voable- 
 neirctoiuifiicthtlawvtrue  repentance  of  our  (rnncs,  the  faith  of 
 Iclus  Chriftjthat  by  him  and  in  him  wcc  may:  hauc  fupply  of  that 
 wherein  we  werefound  dcfi-dliuc  by  the  law.  in  a  word, it  is  the 
 vyay  to  exclude  vs  from  faluation.to  place  our  affiance  sr.d  truftof 
 obtaining  the  fameinour  fulfilling  of  the  law,  the  Apoiiletclling 
 VS.that  ^fo  manj!  Oi  areofthevoorksoftheUvn^arev^derthecu^fe^he- 
 a  Gal,  \.  1  ©.       ^^r  ^^  ^  x^rttun^  Cur  fed  is  suery  one  thai  cominueth  not  in  allihmgs 
 5icckf7.»j.      that  aremitrcn  inthebookeofthe  Uw  todo  them,  whereasi  there  is 
 nota  man  ittjlvponearththat  doth  good,  and  fimethnst.  The  words 
 kMafciji..!?*     ofchrift, ''  If  thouwtlt  enter  into  life  f  k^efe  thecommaufsdewents, 
 were  fpokcn  to  the  young  nian,to  the  fame  cndtouhich  the  law: 
 generally  was  giueiiy  to  giue  bim  occafion  to  mcafurc  and  know.- 
 himfclfeby  the  commandements,that  fo  hemighi  fcekc  the  way: 
 cf  faluation  in  Chrill,  which  in  the  law  being  a^ranfgreflcunher- 
 ofhc  could  nctfinde.  Bi«  of  thcfe  words  enough  harh  becnc  faid 
 '  ^'^'^J^A^'f    before  in  the  q'.icftion  of '  the  certainty  of  Saluaiton.  For  conclufi. 
 cm.itr.st^Mi-t  ^  (-jn  of  this  point,toquityJ/.  Btihop^  1  will  allcdgc  the  words  or  S. 
 ^'''!"c1pTplZ'''  BerytArd,'^  Itv^asnotvnl^oxvfjeto  thecommannder,  that  the  watght^ 
 hufMnxi  excede.  gf^fyg  cemtna»de?»e»t  dotb  exceede  thfi  /irength  0fma»\bftt  hee  heU 
 ^MTit'lfjlt'ex'hcc  it  expediefit,  that  hereby  men  fhould  bee  aduertiz^d  of  their  oi»»e  «/»- 
 ip;o  fu-eip/o^ '«-    fufftciertcte^and  that  they/hotdid  know  to  what  end  of  right  eoufnes  tbefi 
 nf"Tvtftne't  (honU labour  to  their  vttcrmofi.  Therefore  by  eommattnding  thingt 
 fknud  q:i-;m  iu-  ^„pff0/£  tovt,  he  hath  mt  made  vs  tre/pMjfers^  bm  humbled  vs^tbdi 
 fro  tmUopl'-   enery  month  *naj  be  flopped^  and  all  the  world  ma^  bee  madcftthieti  r# 
 tire':. Ergo m_i>f    Qg^  for feceiutnj the commatidement    andfeeltnq^ottr  oxvne  defe^ 
 Hiapreutncao-  atidrvant.vpe  fhallcry  to  heauen,anaGodmil baue  mercy  vpon  vs,and 
 rc.feut  r^-i  bif'i-  x^g  pj^illl^norv  at  that  day  that  not  for  the  works  of  rtghteoftfneffe  :which 
 firul'w&t'^-    we  bane  dofte,but  of  his  oven  mercy  he  hath  fatted  vt.  In  which  words 
 ditiiifiat;»  •*t     I    p^,,.[h  vs  to  vndei  ftand.that  God  had  reafon  fiifficicnt  to  giuc 
 
 "''"1  "^"l,  fg, tin:  fiJef3umc'amghimus  in  cesium  &  mifirebiturntflri  Dtw,^  [iitmHS  inAttillA  f»iain»nx 
 
Thatgodd  Works  are  not  free  from Jla'm  of pn.  j-  7  j 
 efjclaw.thougli  he  knew  it  vftpofTible  for  vs  in  this  ftace  ofmorMi 
 licy  and  wcakcncCTcjperfc^lly  to  fulfill  the  law. 
 
 44.  W.  Bishop. 
 
 1^9X9  that  tuff  mettJ  vecrkes  ^enct  ftnnesiwhtch  I  frootie firfl ,l;y  fme  ThxT£«od,rori^, 
 workj  of  that  pattern  of pattence^Xoh',  Oftvhcm  it  h  written,  that  not-  tl'lfflZ".'^ 
 m.hftAtidiMg  all  the  dtnels  power  and  craft  in  tempting  of  him.  He  con- 
 tiuucd  ftjl  a  finglc  hartcd  and  an  vpright  man,  departing  from  euil,  ^'P** 
 and  prcferuinghis  xnnocencyJfhecontif/ueJ  an  innocent,  hee/fn»ed 
 Hot:  /4g4ine,iftn  all  the fe  infligations  totrnpntiencejieeremained  pa- 
 tient'.theje h'^vporkesvfereperfeH.  ForS,  Iames/<»rr/;,E(}ccmcitmy 
 brcthrcnall  ioy,\vhen  you  (hal  fall  into  diucrs  temptations :  know-  ^*^'** 
 ing  that  the  probation  of  your  faith  workcth  patience:  And  let  pati- 
 ence hcjuc  a  pcrfcdi  workejthac^umaybce  pcrfcdland  entire, 
 failing  in  nothing. 
 
 2.  Ktng  Dauid  thfts  hy  the  tnfpiratim  of  the  holy  Ghofl  f^eaketh  of 
 himfelfe.  Thou  hal^O  Lord)  prooucd  my  hcaic.thou  haft  vjlifcd  '*^*^-'*"* 
 me  in  thenighr_,ihou  haft  tried  me  in  fire,  and  there  was  noiniqtii- 
 ty  found  in   mec.  h  mufi  needs  the»Jfee granted  that  fome  of  his 
 vporker  at  leajl  were  free  from  alljtnne  andincjftitj .  And  that  the  mvfi 
 of  them  vffcre  [uch/fyoHheare  the  holyGhofi  teflifying  n  ,  /  hope  yon 
 VJtllbeleefieit:  r^ade  then  xvhere  tt  is  of  record,  Thit  Damd  did  that  S-J^cg.!*, 
 which  was  right  in  the  fight  of  our  Lord  {and  not  onely  in  thefght 
 of  men  )  and  turned  from  nothing  thar  hcc  commaundcd  him 
 alithcdiyesofhis  hfc,  except  oncly  the  matter  of /W/«  the  Hc- 
 chite. 
 
 g.  The  ^po/l/e .  firmeth,  Thit  fome  men  doc  build  vpon  the  ,.cor.r 
 oncly  foundation  Cmift  /efiis,  gold,  filuer,  and  prctious  ftoncs: 
 th^t  is,  being  choife  members  of  Cbriflr  CiithoUke  Churchy  doema^ 
 nyperfeEi  good  tvorkes,  fuch  as  beetng  tried  in  the  furnace  of  Gods 
 iudgewent, xvtllfttfer  no  loffe  or  detriment,  .u  hee  there  fan  h  exprtfly: 
 IVhe  efote  they  mud  needf  bee  pure,  and  free  from  alidroffoflinne, 
 otherwt^e  haying  bene  Jo  prooHtd  wfre^  tt  irauld  hatte  beene  fon>jd 
 out. 
 
 4.  M.:Myrvorl^esofr/ghteoMmefjpfc.ipGod:KlAeyomho6\csi  Rom.r:. 
 quick  facrifice,holy  &: acceptable  m  Godrthe  fame  ofF.ing  fpiritu-  '  P"-'- 
 .•.,,ni;jfi.70o2  all 
 
f74       rytgoddworksarenotfreefromJlAtneofJtn, 
 
 all  fdcrificcs  acceptable  to  God.  v^«W«6.paul  caiicthalmcsbcftow- 
 cdonbimioprifonjan  acceptable  facrificc  offwcct  fauour,  and 
 pleafingGod.  But  nothing  mfeBed  withpn»e(aSrvhfch  hee  hateth 
 deadlj)can^leafe  God.andbe  acceptable  in  his  fight  .-God  of  hit  mercy 
 through  Chri[i dothparden (tn^or  ai the  Prote/^Amsfpeake^ftot impute 
 it  tothe  pcrfin;ht.t(>ftj  that  a  f»fft!l  t»»ri{e  u  offtveef  jauoHr  before 
 him, anda  grate  full  facrifice  to  him,  were  blafphemy '.wherefore  wee 
 muft  needs  confejfe^that  fuch  workj  which  fp  well  fleafedhim,werenet 
 defiled  with  any  kjnd  offtitne. 
 
 Finally ^manj  work$s  in  holy  writ  be  called geed^as.  That  they  may 
 fee  your  good  workes:Tobc  rich  in  good  works.'Wc  arc  created 
 inChrift  Icfus  to  good  woxks-.but  the^  could  nottrptly  be  calledgood 
 workf{,ifthej  were  infe^edwithfinrte.  for  according  to  the  wdgment 
 of  all  learned  Diuiner^it  can  be  no  good  woffle  jthatfailetb  either  mfftb- 
 fiance  ^or  circumfiance^that  hath  ai^y  one  fault  in  it:  for  bonum  ex  in- 
 tcgra  caufajnialum  cxquolibctdcfedlu.  Whereforewee  n>ufi either 
 fay  ^th  at  the  holy  Ghojl  calleth  etiillgoedyWbicbwere  blafphemy  ^  or  elfe  . 
 acknowledge^that  t  here  be  ffuny  good  worker  free  from  all  infe^ion  of 
 finne, 
 
 R  Abbot. 
 
 The  wife  man  hailing  prefixed  this  title,  7%4t good werkf  bee  not 
 Jl  aifjed  with  finne  jVfh'ich  we  fay  they  be,takcth  vpon  him  in  his  text 
 to  proucjt hat  lufi  mens  workj  be  nofinnes^  which  no  man  faith  they 
 be.  We  muftbcare  with  him^bccaufc  his  vnderftanding  doth  not 
 ferue  him  to  takctiiat  for  gold,whcrcin  there  is  any  drofle  :  for  if  it 
 did,hc  wonldeafily  conceiuc  that  theftaineofmans  finne  doth  not 
 dc(iroy  or  take  away  the  nature  of  the  good  workc  which  in  man 
 &  by  man  is  wrought  by  the  grace  ofGod.  But  leaning  that  pccce 
 of'his  folly, let  vs  examine  his  prcofcs,that  good  works  becftaincd 
 with  finne,And  firft  he  will  proue  it  by  the  example  of /o^,becaufe 
 alffb.j.j.  Jt  is  faid  of  him,that '  ht  continued  fitl  a  fingle  hearted  and  an  vprighf^^ 
 man  ^departing  from  eutll^and  preferuinghu  innocencie.  But  it  were 
 ve  ry  hard  to  fay,  how  M,Bijhops  purpose  fliould  be  made  good  out 
 of  thcfc  words^We  find  here  a  relation  of /<j^/ goodncflc,  but  wo  . 
 find  nothing  to  proue,that  that  goodnelfcofhis  was  no  way  tou- 
 ched or  ftained  with  fin.Now  the  reader  is  to  vnderftand,  that  this 
 comenddtion  p^Iob  fet  down  m  the  i  .Chapter,&:  after  repeated  in . 
 the  j.chapter  to  (hew  his  conlhncy  therin,wa8  of  old  vrgcd  by  the 
 
 Pelagian 
 
That  good  IVarks  are  notfreB^romjlme  of  fin,         5  7  T  b  cip «.  i . 
 
 Pelagian  hcrctikcs,  asnovv  by  vW.5/y?>sp  to  prouc  the  perfection  J,,';*^,,,/^;^ 
 oftherightcoufnclfcofman.  Buti'./^Af/?/«rwcII  wci«;hing  thccir-  mji.ub.^.M.ij. 
 cumftancc  of  the  text.how  it  is  withall  \i\d,There  u  rttne  like  htm  in  e^^rfatlZ  hi- 
 thecdrth\%\\A  confidering  what  /c^clfevvhcrc  faith  ;  ^Howpiould  »utn4:fc>h,id*t- 
 4 m^ni>c  tu/}  hefore  God}  anrwcrctii  him  in  this  fort ;  "  Accerdwa  t9  «/'«/?lT^  ufu- 
 a  meafure  of  humane  co»uerf4tio»,  Gfidftneth  htm  thh'fo  qreat  teflt-  ^'^^m.tfft amt 
 
 J  '  ^-'o  fc  f't.tXiiCfii  tx 
 
 mome  ofrtg  hteoufnejj'e^  But  he  himjetftibeing  aft  ad  ofbimfelfe^accor.  Tegn'.a  I'.ia  tujU- 
 dinf  tothatrHleofrt(Thteoh[rte(fe.  which  m  he  tan  he  feeth  xvtth  God,  "'^ly'fic'-* 
 l^owe  thin  truth  that  fa  tt  is , that  there  (hat  not  a  man  hejoHndiuftbe-  apudammjK 
 fore  God.  Thus  he  faith  aeainc,that'^/&ff  tvas  commetjded  tn  compa-  '^"'"■■•'ff''  . 
 
 J  /If  qumticflqtus 
 
 rtfoaof  men  Ituiagvpon earth.  Hrreby  then  ic  appeared  that  there  ».«mr/;owoj«^ 
 is  nothing  in  thcic  words  of /o^/ commendation,  tliatau-jilc'th/i/  ^"jl'!Z''^'^i'kM 
 Biffjoji  any  whitat  a-ll.  Which  that  itmsy  the  better  appcare,  Iobhnm,H^mqunn 
 faith  of  himfclfasthc  vulgar  Latin*  trannateth,*  Ivom  afraid  of  all  'r^^Z^V 
 myicvorkes.  Whereof  what  we  arc  to  conceiue,  wemaycflecmcby  i»r 
 that  that  Gregory  Bi(^op  of  Rome  fpeakcth  by  occaHon  of  other  rcblroJwaol'e, 
 words  of  the  lame  fob,  thithhe  holy  man  becattfe  hefaw  all  the  we.  '••? «« 
 rtt'ofour  vert  He  to  he  fault  y^  if  it  b  ejirtElly  iudged  by  htm  that  tudgeth  /,*  J'^*',  ^['^l 
 wtthin  ,  fatth  rightly,  If  ftvillcontendxviih  htm,  J  [hail  not  be  able  to  "^«'  virqwx 
 anfiverbim  one  for  a  thoufand.  To  which  purpofc  he  faith  after-  Zfil^meritum 
 wards  againe,  thiz^  man  is  not  able  toavftverto  God,  queflioningor  '^''^^'IT'^ofP'- 
 reafoning  vpith  him,  becaufe tfhe  beftfted mthout  fauour,the  life  euen  "Jrbire d'!firiai 
 of  the  iMJi  qnulethm  that  examination.  This  made  lob  afterward  to  "*^'(e:nr,rceii 
 fay  of  himfelfc  againc:  ^Behold,  I amvtlc,  rvhat [hall I anfrer  thee?  L"!"^'.      '' 
 I  mil  lay  my  handvpon  my  mouth.  Whereupon  f//?rowf  faitii  aoaiiift  S  fitdxafSft- 
 the  rclagians :  \  Behold  our  lob  jo  tnnoctnt  an/i  mthout  reproofs,  m  homo rcfpon. 
 mih  what  erjdofrt^hteouf»e[fe  he  is  crowne^jhat  he  (landeth  in  need  ''"'' ':""  ^"^"''^ 
 oj mercy  at  Gods bandf.  By  all  whicnitmay^ppcarc,  howimperti-  lu^cpietatedif. 
 nciirly  M.Ri(hop  allcdgtth  the  words  oUames,to  affirme  the  per-  ^",^'^/*',t,,,. 
 fpdtion  ot  /<?^x  works .   \ea,  whaf'a  mad  connexion    (\ot\\\\c  ftorum-jitifHe- 
 make  ?  S.  lames  faith,  ''  Let  patience  h/'ue  a  perfeEi  worke  that  yoH  ^"jf'j'b^,  ^7. 
 may  be  per  fe^  and  entire ,  failing  in  nothing.  Therefore  if /»^  remai- «  w«t»»i  .f»»r. 
 ncd  patient,  then  bis  workes  were  pcrfcd.  Hcfbould  vndcrOand  \'kH<inim." 
 that  a  man  may  remainc  patient,  ar^d  yet  his  patience  nocaltogc-  muHUrtyd-fi- 
 thcr  pertc(5^,  being  rcfif^cd  and  interrupted  by  the  weakentfll-  and  "tJullfin^' 
 rebclhonof  thefl.fh;  cuch  asc.mic  to  paffcin  holy  lob,  ^s  may  """*"'■  ^'""- 
 appcarc  by  many  of  liis  ownc  fpeeches,  and  by  the  reproofc  that  ^!ni,%u  ^" 
 G«">Jvfcdiohimintheend:  ^Itthistolearne,  tofinuomth  the  al- !  J*'^^-4. 
 
 O  0  ^  mighty} 
 
5"  7(5       Thdtgood  Works  are  not  free from(iAtne  ofjtn, 
 
 mtgkty  ?  he  that  reprecueth  God^  let  hixn  mr. fiver  to  it.  Therefore  the 
 
 reinaining  of  patience  doth  ntft  proue  it  fclfc  to  be  pcrfcd^ ;  much 
 
 lef1cprooticditthepcifc6tion  of  other  workcs.  7heperfeSwdrk^e 
 
 »f  patience  interided  by  faint  lintttes  is  perfetterancej  whereby  we 
 
 concirwic  and  grow  Forward  to  that  perte<flion  which  ourSauiour 
 
 Chiift  Ictccth  as  a  rnaike  for  vs  to  aime  at  ^^  be  ye  perftU  04  yonr 
 
 irtMst.j.4l.      ^auenlj  Father  is  perfe^xekMt  yet  ftili  finde  caufe  fo  Jong  as  we 
 
 ^Phjl.s.ij,       liuehere,  tofay  witluhc  Apofiie,  ^  Nat  as  thottgh  I  were alieadh 
 
 perfcB.  If  madcr  Bt/hop  th'inke  that  here  wc  can  be  pcrffii  and 
 
 cniiie  lacking  nothing,  let  him  remember  what  Saun  Hitrom* 
 
 c  HitT*H(*itt.     ^3ifJT  .^"'j'ohaHe  all  things  and  to  want^nothmgisamatterof  huver' 
 
 r^a hlLe(^       tfic  veho di^ ffofinfte ^neither vas £w/e fiUfjd inhls mouth.  Let  \  i [n  not 
 
 nnUom^tgere      th-frcfoFC  dreameof  It,  "i  ttllreealmeete together vntoaperfeBfr^any 
 
 f^JpluaLrTno  ti»dvyit9the  meafttre  of  the  age  ef  thefulneUe  efCbnfl.  Butastou- 
 
 /fof  nee imenius  chmg  pcrfccton  morc  herealter. 
 
 l/u'!^"""  Th&t  which  he  alledgcth  fpoken  by  Dautd  concf  rnin^  him** 
 
 f  ^p^n.^'ii-     fclfcjis  abfurdly  forced  to  his  purpofc.whileft  he  vrgeth  it  as  (imply 
 &  generally  fpoken,  which  was  fpckcaonelymafpecial  rcrpe<5i?." 
 ^Pfai.i7.j.       q  'fherevfa4 no iniquitie  found  i»  htm  as  touching  any  imagination 
 or  pradifc  agajnlt  iJ^w/jW  hereof  he  was  vniuftfy  and  wrongfully  ac- 
 rP&l  '8  cukd',  but  other  wife  fimply  fpcakingofhirofclfejic  faith,  ^A^we 
 
 *  intaiiittts  are  gone  ouer  my  headland  as  avceighiyfiHr  den  thej  are  t09 
 
 heauieforme,  ^O  Lordtfthouhe  extreame  to  marke  tniijttities,  n>h9 
 ^'^°"  '*  Jhall  abide  it  ?  ^  Enter  not  into  iudgmentmth  thyferuant,  O  Lord, 
 
 ti45.  2.  forinthyfght  no  man  lining  fhaA  be  iufitfiid.  Hereby  therefore  it 
 is  plainc  aUo  that  that  which  is  faid  oi  Dautd ,  thn^he  turned 
 u  I  ing.15.5.  ^^^^^  nothing  that  the  Lord  commanded  him  all  the  dates  of  his  Itft^ 
 but  onelj  the  matter  of  ^I'u^the  Jiittite^  is  to  bee  vndctftoodac- 
 cording  to  the  occafion  whcjcof  it  is  fpoken,  the  text  fefting 
 downcbcforc-the  wickcdnelfe  of-^^5r«w  in  his  rdgneandgo- 
 uerncmcnt  oucr  the  Kingdoroc  of  ludah,  finning  himftlfe  by 
 publikcidolatrie,  and  cuuling  the  people  alfo  to  finnc  with  him, 
 Tohim  his  Father Z),i«/^isoppofed,  astouching  lawes  and  pub- 
 like  ooucrnemcnt,  and  di:C(Sion  of  his  people  ,  that  he  tutnc<l 
 notafidetromthecommaundementsofthcLotd,  nor  caufedany 
 rublike  fcandalior  ofi^ncc ,  butoncly  in  commanding  the  death 
 of  Frijah  the  Hittitc,  for  coIouriDg  ihcadultcric  committed  in 
 priiutc  with  hij  wife. 
 
 As 
 
fhAtgoodrvorkes  are  notfrcefromjlaine  ofJJn,        y  77 
 
 As  touching  the  third  pioofc  that  hcc  bringcth  outoFSaint 
 PahU  wordcsto  the  Corinthjaos,  it  is  apparent  by  the  pl'ceic 
 fclfc,  that  it  is  verie  abfurdly  wrcfted.  for  Sjint  PauI  fpeakcth 
 thereof  bniUing  by  the  preaching  of  the  Gofpcll,  as  jsclcarc  by 
 the  wordcs  iminecliathc  going  before  5  ^  j4ccordingto the  grace 
 ofGodgiuen  vntomee,  at  m  skilfuli  Mafier  builder  I  haue  Uid  the  ^  ^'Cor.j.i*. 
 fsMndatton^  and  another  butldeth  thereon;  hnt  let  etutj  one  take  hecde 
 bowe  hee  buildetb  vponit.  Then  fignifying  the  foundation  wheie- 
 uponthe  building  is  to  (tand  to  bee  IcfusChrift,  hecprwfecutcih 
 that  caueat,  gluing  to  vnderftand,  thatthcreflujl  bca  trial!  of  the 
 worke of eucrie builder,  whereby  loflefhall  grovvetothcmuho 
 are  not  carefull  to  build  fuch  matter  as  is  proportionable  to  the 
 Fonndatinn.  Hee  therefore  that  buildeth  gold,  r.nd  flitter ,  4nd 
 frecioMsfiones,  that  is,  true  faith  and  dodrinc  according  to  Chrift, 
 his  worke  fliall  abide  the  triall  of  the  word  oftiiich,  and  his  la- 
 bour fhall  haue  reward.  But  if  any  man  bu.ld  vponChrift  ttm- 
 ber^hay,  and(lf*bb/e,  thatis,  the  tralh  of  humane  traditions  and 
 fuperlhtions,  the  fire,  that  is,  y  the  xford  of  Do^rtne,  as  Chrjfo- 
 Home  cxpoundcth  it,  fiiall  confumc  it  j  by  tl^  wordofthcGo- Jf^^'j'|°j'^^ 
 fpcll  that  which  hcchaih  budded  fliall  bee  rcproued  and  reic(5^cd,  neex.xtr,truvimt 
 and  hcc  fliall  lofeboth  his  labour  and  reward.  This  is  the  veric  JJ''**^'^^"'* 
 dirc^landplajnc  meaning  of  the  Apodlcs  wordcs,  fuily  agreeing 
 with  the  circumrtanec  of  the  text.  Buc  Mjftcr  Btfhef  perforce 
 and  agaioii  the  hairc,  drawcih  the  text  to  be  conHiucd  of  workes; 
 and  like  to  a  forie  husband,  who  for  a  penny  prefcntgainenegle- 
 <Scth  a  Shilling  profitte  another  way,  for  the  gaining  of  a  prefcnt 
 fmall  aduantagc,  is  content  to  bereauc  himfelfc  of  that  that 
 fhould  ftccdc  him  much  more  in  another  cJufc.  Forwhere.is 
 ihcy  are  woont  generally  to  alledgethis  place,  and  to  expound 
 the  fire  heerc  fpokcn  of,  for  the  maintenance  of  Purgatorie  fire, 
 hee  for  a  Ihifc  hecre  turncth  Purgatorie  fire  into  the  fu/nace  of  Gods 
 ihdgement,  and  fo  Unketh  downe  a  maine  pillar  of  the  Popes  Kit- 
 chin,  andcodangcrctl^*  the  craft  whereby  hes  atid  bU  felloxves  haue 
 theirgoods.  .Purely  if  Purgatorie  fire  doc  notburnci»eic,itishard'''^  '^''^' 
 to  fay  how  they  will  get  it  a  chimney  wherein  to  biirne  jny  other- 
 where. But  to  the  point ,  it  luth  bccnc  alr^adie  fncwe^  ,  that 
 there  is  no   gold  or  filucr  of  our  workes ,    wherein   there 
 
 O  o  4  is 
 
•5:7  s      That  good  IVorhsaremt free  from flaine  of fm, 
 
 is  not  found  fomic  droffe  if  criall  bccmade  thereof  in  the  furnace  of 
 
 Gods  iudgemenc  ;  no  (iones  fo  precious  wherein  the  Icwellcr  of 
 
 hcauendoch  not  find  fpeckcs  and  flawcSjifheprcciTely  take  view 
 
 a^«2Ca«r*/r/'i.ofthem,fothat '  woeto  thec6mmeytdahleltfe0fmatj^(2i\ihS.Aufiiney 
 
 ^.c^p.  I  i.Fa  (tt-  ifGodfet  mercie  a[ide  m  the  iudging  of$t,  and  therefore  ail  pray  that 
 
 l^mmmfr^^L  God  Will  Hot  cntcf  into  iudgcmcnt  With  thcm.The  gold  notwich- 
 
 niifemordtadtf.   ftandino,&  filuer,  and  prctious  ftoncs  which  we  build  in  our  good 
 
 mmeam.        ^qj  j^s  fhroiigh  Gods  mercie  (hall  abide  and  haue  their  glorie ;  the 
 
 drolTe  thereof  the/irtf  of  repentance  (Lai  conlume,whilcft  we  askc 
 
 and  obtainc  of  him  pardon  and  forgiucneflc  of  all  our  impcrfe6ti- 
 
 ons  and  wants,  of  all  that  timber,  and  hay^attdftHhbU  of  carnall  and 
 
 earthly  affe6^ions,with  the  duft  whereof  our  feet  hauc  been  foiled, 
 
 and  beraied  in  walking  the  path  of  the  faith  ofChrift.  Yea  he  that 
 
 ^  baptiz,eth  hu  with  the  holy  Ghofi  andrnthfire^mW  by  ihhfire  purge 
 
 Ut.j.ii.       ^^^^  ^^  ^^  J  ^^^  works  this  dtofle  and  corruption  more  and  more, 
 
 til]  he  bring  vs  out  of  the  furnace  as  thepure  and  perfetS  gold  to  be 
 
 glorious  before  him  for  euer  &  cucr.  To  be  fliort,  the  fi  re  of  Gods 
 
 iudgement  mitigated  and  aflwaged  with  the  water  and  dew  of  h  is 
 
 mercie,  fhall  atthat  day  giue approbation  and  teftimonie  of  righ- 
 
 teoufnestothe  good  works  of  hisferuants,  fo  as  that  becaufethcy 
 
 are  true  gold  which  that  fire  confumeth  not,thcy  ftial  not  for  fomc 
 
 drolfe  receiue  any  lolfe  or  detriment  thercin,but  fully  rcceiuc  that 
 
 reward  in  the  hope  and  expciStation  whcreofthey  haue  laboured  in 
 
 the  Lord.  Therefore  though  wc  would  vnderftand  thefe  words  of 
 
 the  works  of  holy  men,as  without  forcing  them  we  cannot,  yet  is 
 
 there  nothing  whence  Af. -ffz/Z'^?/)  can  inferre  that  which  hce  inten- 
 
 deth, that  good  works  are  wholly  free  from  all  droflc  and  ftaincof 
 
 finne.  As  little  hath  he  for  his  purpofe  in  his  next  argument. /^<?«7 
 
 fvorks  of  righteous  men  pleafe  God.Cmh  hec,  l>ut  nothing  infeSied  with 
 
 fmnecattfleafe  Ctf^Nothing  indcedc  if  it  be  conlldercd  as  infc<5led 
 
 with  fiiinej  and  therefore  good  works  being  touched  and  infe^led 
 
 with  the  coi^.ta^ion  of  finne,  before  they  can  plcafc  God,muft  hauc 
 
 fome  meancs  lotakeaway  theouiltand  imputation  of  the  finne. 
 
 c  Exod.18.38.    The;c  was  "  intqt*ttjtnththolj/offeringsofthecbtldreptoflfraelr  but 
 
 the  high  Vrte^  dtd  bearethetntt^uitjto  make  the  0 firings  accept a- 
 
 hlebefare  the  Lord.  There  irs  iniquity  in  our  holy  offerings,  our 
 
 jprntfiull  facrffices ,  but  Chrifi  our  High  P' left  hath  borne  the 
 
 di.Peta.;.      iniquitie,  and  they  arc  ^  acceptable  to  G  0  D  bj  le[iu  Chrtji. 
 
 Not 
 
 i 
 
That  good  WirkcsarenotfreefremjlAhi^ffm.       5-79 
 
 Notbythcnifclucs.orby  thcirownpcrrc(5^jon,bu:by  lefusChril^, 
 bccing  perfumed  with  tlic  fwcctcinccnfe  oFhis  obedience^  who 
 *  for  f /(to  mike  vs  acceptable  both  iw  our  felucs  and  in  our  works)  eBpher.5.3, 
 huthaitien  himfelfcan  offering  aid  4  facrtJiceofaftveetefmtUingfa- 
 MOHrvntoGod.    Therefore  by  the  pardoning  and  not  imputing  of 
 finne,  through  the  redemption  of  Chrift,  both  the  perfon  and  the 
 workcarcpleaiinginGods  fight,  neither  is  the  fame  to  bee  called 
 a  (inne full  works  yis  M.  Bi(hop  tc&rmeih  it,becaufe  it  is  in  fubfhncc 
 a  good  workc,  and  the  fruit  of  the  good  fpirit  of  God^  and  the  de- 
 fault and  impcrfcdion  is  oncly  an  accident  to  the  wojkc.  Briefly 
 wee  arc  to  lay  vp  i  n  our  hearts  that  which  the  Prophet  faith :  ^  Af 
 a  father  pttiethhis  chtldren^fo  ii  the  Lordmercifullvnto  them  that     ^  •'*'i-'J' 
 fearehim  iforhe^yjorveth  whereof  )iee  he  made^  andremembreth  that 
 vfearebtttdtiji.  Andthercforeasa  fatheracceptcth  the  readincfl'c 
 and  obedience  of  his  child  to  that  that  hccommandcth,  though  he 
 doe  the  thing  perhaps  but  rawly  and  rudely  :  fo  is  God  plcafcd 
 through  Chrift  with  thcgood  intendment  &indeauourofhis  chil- 
 dren, for  the  doing  of  that  thathecrcquirctb,  though  by  the  weak-  ' 
 nelTe  ofchc  flefh,  much  halting  and  lamcncffe,  and  imperfcdlion 
 appcarc  in  that  which  they  do. 
 
 By  this  appcareth  the  vanitic  of  his  argument  taken  from  the 
 name o(good»'orkes,  which  he  faith  coftld not  he  trulie  called goodjf 
 they  tvere  mfdJcdmth /tnxe.  For  as  the  offerings  were  truely  called 
 holy  offerings,  in  which  notwithflanding  there  was  fome  blot  ofini- 
 qmty;  foarethe  workcsofthefaithfull  truly  ca[\c 6 good tvork/y  in 
 which  notwithrtanding  thcrcisaftaineofthefame  iniquiiic  and 
 finnc.  They  are^Win  thefubftanceof  thcdecdc,^Winthcori- 
 ginall  of  the  grace  and  fpirit  of  God  from  whence  tney  procecdc, 
 goodin  the  will  &indeau«ur  of  the  perfon  by  whom  they  arc  dcfnc, 
 good  in  tUf  acceptation  of  God,  in  whofe  name  and  feruicc  they  arr ..  :^^,<,/  ,^,^ 
 rionc  :  butyct  thcyhauea  blemifh  ofeuill  s  hyreafonefthe  hlot  ef°i»i<'ji«»i'r* 
 hdtlycorrHpttongromyigfafito,  as  z^mbrofe  fpgakcth,  '"  ^herehjYj!Zit,lic,'.' 
 hetng  polluted  andfilthte((inh  HtUrjjue  bane  nothing  m  vs  innocent,  crrtomi. 
 nothing  cleane.  They  arc  good  thcn,but  yet  not  pcrlctilhe  g  .oJ,yc.i  ]ulnlilrA  'v^to- 
 if  God  fliould  fti  i<5lly  and  narrowly  dcalc  with  vs,  hcf  fhould  h.iuc  '"'^  ommum  m*- 
 iulicaufcofreiedling  v$  in  the  doing  thereof,  for  that  wee  by  our  ^';  e-''7"-,rfr«I 
 corruption  do  dif|:^race  that  which  proccedcth  holy.and  pure, and  i'^w "o*^  "«»»- 
 £ood  from  iiim.  Now  therefore  whereas  he  faith,  that  it  can  hee  no  coTuunZm' 
 
 good 
 
.  ^  8  o      Thaf^ood  iVorkes  are  not  free fromflAtne  offm. 
 
 good  vporke  wherein  ftf  anydefeEl,  he  faith  vntruly,  bf  caufc  good  and 
 euill  \\i\iQxhc\x  latitude  and  degree  s  '.zn6ziccotd\uo^y  ascontraries 
 cxpcll  each  ot  hcr,thc  one  akvaics  growing  by  the  impairing  of  the 
 ..,  ,  otUct,Accovdine.\y^sS.j4etJ}i)jehi[h'/  God d9th»oti>rtnahi's  food 
 Dom  fer.ii.NoH  gtfiStnto  vs,except  he  take  aTvaj  our  erms',a^afo  far  do  the  good  thtftgJ 
 nob-j  iKfirt  bom  ^ncygafe,  as  theeutllare  dim'tmOjed :  neither (hallthe  onehepsrfe^td. 
 nia'anojtrx-.&in  tUlthg  Other ke  ffillte ended.  Now  in  this  mixture  otcontrancs>tnaC 
 Tenfumtiu cnf-  g ju^jj^  tfjg namc  that preuailcth  moft:  io that  ^  menarecallediHfl^AS 
 ijiamnu^'Mur.  Htcrome  faim,  not  for  that  tvey  aremthoMt  ailvtce,  (futtnthat  they 
 HtciUAf,eTflteH-  are  commended  for  the  q;reaterpart  of  vertues.  That  therefore  may 
 tmur.  figntiy  and  truly  bee  called  a  good  workc  in  lomc  meaiureand  de- 
 
 ^klTii?wn  gfceofgoodnes, which  yet  entircly,and  pcrfe6^]y,3nd  wholly  can- 
 qHniomnivitt*  no:  be  called  good.  But  that  wee  may  fee  how  vaineiyandidlely 
 '^'ZfmlTitm  ^^^  talkethjhisconclufion  is  diligently  tobeeobferued,that/W<r 
 fantcommitt-  ma)  hemanygoodrporksfreefrom  atlinfeElion  offnns.TUti^  be  many 
 dotutr.  [uqU^  but  TiWgoQdrvoyk^  then  it  fecmcth  be  not  free  from  all  infcdi- 
 
 onoifinne.  And  iTall  bee  notfo,  then  lee  him  tell  vs  bow  thofc 
 good  worices  which bcnotfreefromallinfcdiion of finne,bec cal- 
 led goodvporkcs,  as  hee  importcih,  feeing  np  worke  can  bee  called 
 good,  as  he  hath  told  vs  before,  thatfaiieth  either  in  fu^Jianee  ortft 
 ctrrumftance^  or  hath  any  fault  or  defeil  in  it.  Lethimanfwcrvstot 
 ihofelome,  and  his  anfwcr  (ball  ferue  vs  for  all  the  reft, 
 
 4J.W.  Bishop. 
 
 fn  lieu  of  the  manifold  tejlimonie  of  Anti(^uitie,  tfhich  d»th  nothing 
 wore  then  recommend  good  tvork^f  3  and  paint  out  the  excellencie  of 
 Lib.],  contra  du-  them^  I  ml  fet  downeonepaJfageofS.  Auguft.  wherein  thievery  con- 
 cap.7.'     *^*    trsuer^e  if  dtlfinB/j  declared  and  determined  :thni  he  hginneth;Tht 
 iufticc(through  which  the  luft  man  liucth  by  faith)  bccaufc  it  is  gi-  . 
 ti^n  tomanbyrhefpiricofgrace,istrueiufticc:  the  which^althoijgh 
 it  bee  worthily  called  income  men  perfed,  according  tothecapa- 
 citic  of  this  life/yct  it  !s  buf  fmallin  coraparifon  of  thatgrciiter, 
 which  man  madcrquall  to  Angels  fhallreceiuc.  Which(hcaucnly 
 iuftice)hc  that  had  notasyetfaidhimfcUctobeperfc<5l,  in  regard 
 ofthat  iuflicethat  was  in  him:andalfoimperfc<5i,ifit  be  compared 
 to  that  v/hich  he  wanted.  But  certainly  this  Icflrcriunice.orrightc- 
 oufneffc,  brecdeth  and  bringcrh  t'oorth  mcrits,abd  that  greater,  is 
 the  reward  thereof.  Therefore  h'cc  chat  purfuetiinpt  this  jduH  not 
 
 obcainc 
 
Thatgifod  Wfirkes  dre  not  free  from  Jlairte  offtn.        ^  8 1 
 
 obfainc  that.  Hitherto  S.Auftinc.  Nott  fitjl^  that  he  de^neth  the 
 
 tHpicc  which  -ire  haue  m  thu  life ^tobe  true  tuflice.  which  i^pmefrom  al 
 
 intHftice  a»d  ini<juitte:the*i^th4tit  ualfoperfcH.Kit  fai/t»(r  in  any  duiy 
 
 tihtchvcebehoutidtoperforme.  Lajily^  th^t  it  bringeth  ferth  good 
 
 work}  fttch  oi  mt  rtt  iife  euerhflmg.  True  it  is  alfo,  that  this  tnfiice  al* 
 
 thohgh  pei-fetl  t»  It  fel'^ejofarre  m  njans  c  ap  am  ie  in  this  life  doth  per  ^ 
 
 mit:  yet  being  compared  vn$9  tbe/Iae  afiuflice  which  u  in  heauen^  /* 
 
 m.ij  brca/ied  t»;p:rfecl,  not  that  this  is  not  fu^cient  to  defead  v$  fro  all 
 
 foymJltranfgreJfioncf  Cods  Uxv :  but  becaufeit  keepethnotvsfome- 
 
 ttme  s  (rcmveniall  (i'i  ^  and  hath  not  fuch  a  high  degree  ofptrfeUton  as  ^}^  'P'^^  lit. 
 
 thM  /!;4/^.S.  Auguftm  hath  the  like  dtfccur^e^  n  here  he  faith  dtreUly^    "'^''^' 
 
 that  u  apper  taints  to  the  leffer  iufttce  oft  his  itfe^hot  to^n>te.So  that  tve 
 
 hune  out  of  this  oracle  ofAntt^mty:  that  many  workj  of  a  iufi  man  art 
 
 Vithohtfmnc, 
 
 R.  Ab.bot. 
 Here /l/.'5//^tfpnotabIvaburcihS.y^W?/»,  and  makcihhimin 
 nea<lo^aIlanciquJtif,  awifncfleohbdtwnichJiCoppugnctn  cucii^ert^^f^scr.s. 
 in  thjt  veryCdapccr  whence  he  citcth  the  words  here  fee  clownc.w«'w».'"m/j'< »« 
 Which  that  wc  may  riie  better dirccrncjlctvs  examine  particularly  hUminffi. 
 thccollc6>ionsihathemakcch  ftorh  the  words.  Ftrjlj  th.^t  f^^"*-^^,"!']^"''/^, 
 fiice  that  we haue  tn  this  life  is  true iujltce.VJc  aclc nowlcd g  th e  fame  tur  tniuji^ mut- 
 cucn  ns  it  i»  true  fiold  v/hcrein  iiotwithrtanding  there  Js  found  ^'"'""^'"''''- 
 
 \       rr  ■    •  II  •   I    T  r  •    L  L  fiitta  noftra  (T 
 
 drolle;  euenasitisa  trucpearlc,whjchnotwithliaiiding  wirnnan.  m:nliiubcm. 
 dlino hath  a  fpot  or  l}ah-:e.  Ic  is  true  rjohteoufncflc,  *but  not  purt,  ^,'^^1'''  ^"'- 
 Ijith  S^8er»ird:hit  rvi/lbefoundvnri^hteoufnc[Jeand fca-it,  tftt^besititirtmifin*' 
 JinEily  mdged. Thcrforc  AI.Bifhops  expofition i>\'true tujltce is  u'l ^c^fp"^''^'"!,^. 
 where  he  makctii  the  fame  to  htpMrefmmall  mih/irce and inn^uit le.  nionfvntn:um. 
 Secondly, henukexhS.^uJfintohyjhjii  our  righteou/n4einihi/^^l'^^^^^^^^^ 
 life  is  ^trfe  ff ,  ntt  failing  in  any  duty  which  we  tire  bound  to  pcrfor  me  tjpj.yirrwgit^ 
 But  how  lewdly  doth  he  ihciin  dealc  with  S.  Auflm,  who  plainely  IZfoZ'S":':. 
 
 farforth  cjledpcrfe^,  as  that  to  iheperft^io  thereof  belduth  both  the  ;^*'  ^^;;^',f^'  _ 
 
 tate  ccgm:ie^ 
 mhwniLft'KmftlJto.Twic  tninifl  [tCttnJum  Ijsnt  i>iftmitttem  f*rfin*  i(lat*rtia  iufiitit.  outnJLf.iem  aMidfihi 
 dipt  intcl/igi  .I.i  *.7Wf  ^■fp  [lo'ut  (fimpetfeCiu  &  ptrfec'ium  fc  dtcit  ■.imptrfeiinti,  {tgttemie  ^uiHtWJi  i/.'l  dtiittjinum 
 d~;it.cMfM'  pIt'.mJiHcM  iih:i<  tfiaii  ^  fitit^trfeilum  tuttm  quiii  c-junmnnftTj'tihtninnonjt.nni.'ntiuUfn.ty 
 47  Mt  fcritemtt  itHtltictdil, 
 
 knowledge 
 
y  8  2        That  good  Works  are  not  free  from ftme  offm, 
 
 k^o^vledge  in  truth, and  in  hnintlitte  the  eonfejfton  of  the  imperfe^ion  of 
 it .  For  then  is  ibis  fmall  righteoulneffefor  the  mode!l(or  Itttle  meafure) 
 of  it  perfe^^accordtng  to  this  infirmitte,  when  it  knotveth  what  there  is 
 wanting  vmo  it.  Therefore  the  Apofile  calleth  himjelfe  vnperfeS  and 
 perfeSl^  vn^erfeU^  in  kethinl^ng  how  much  hewa^tethto  righteoufnes^ 
 the  ffi/nejje  whereof  he  yet  hun^reth  and  thirfleth  after  :perfe^^  both 
 for  that  he  is  not  afljamed  to  eonfejfe  his  imperfeUion^  and  for  that  he 
 goethwe/a  forward  to  come  to^erfe^ion.  Now  how  (hould  vjebcre 
 acknowlccfgc  imperfeElionj  if  we  be  pcrfc(fi  according  to  the  vtter- 
 moft  of  that  perfedlion  that  is  required  of  vs  here .?  How  can  wc 
 take  vpon  vs  to  know,  that  there  is  foro  what  wanting  ro  our  righ-  * 
 tcoufncffe,when  wc  muft  belceue  it  to  be  fuch,as  failethnot  in  any 
 duty  which  we  are  bound  to  pcrformc?Ho'''v  did  the  Apoftic  think 
 that  he  wantedmttch  to  righteoufnejfe ,  when  his  righteoufncfie  wan- 
 ted nothing  that  it  ought  to  hauefHow  is  it  faid,  that  heivajnottz^ 
 Piamedto  confejfe  his  imperfeSiion^  when  yet  there  was  no  iniperfc- 
 (ftion  for  him  to  confe(ie?Nay,how  is  it  that  M.Bifhop  is  not  aQia- 
 raed  to  feeke  by  Anftin  to  auouch  fuch  a  Paradoxe,fo  contrarie  to 
 fen fCjCocontraric to confciencc,  focontrarie  toiheconfcffionsof 
 e  .AugiiftM       al  the  faithful  crying  with  one  voxzt^F or giue  vs  our  trefpa^es^znd 
 hxJiatl'^"  cha  t/or  this  very  cau(e^^%  S.  Atijiin  faith,  becaufe  no  man  lining  (hall 
 ^oniamHon      he  iftjlified  in  the  fight  of  God.  The  fame  S.Auflin  tcUeth  vs,  that 
 ^c.      '^'"^»      ^  there  is  no  example  of pirfeBrighteoufheffe  amongfimen :  that  ^this 
 fDefpir.&Ut.^  istheperfeElion  ofman.toftnd  htmfelfenot  to  heperfed: :  *'  that  he  hath 
 •tloeftinhomnt  mttchprofitedin  rtghteotifnejfe ,  who  hj profiting  ^noweth how  farre  he 
 h^^per(eatiiu-    i^  from  per  feEHon  ofrighteoufnefje :  that  S.Paulwas  iperfe^  as  a  tra- 
 8  DeTemp.fer.     Heller(io  pcrfc^V  u^\iieo\.\({-\t^c^)not  OS  One  that  was  come  vntott^hc- 
 4<)  tpfae/tper-    rau^c^thetthat  ^0  Well  fortvard  or  orofit  well,  are  called  perfe5i  tra- 
 
 feclto  bommum     ^    ,,  —,      r  r  i  i  •     i    •  ,        (,    J ^  r.  n 
 
 muemffefknon  uellers.  Tnclelpeeches  arc  euidcnt  and  plainc,  and  will  M.Bifhop 
 (IJ:prjtnum  f^ll  v$,  that  S.  Aufitn  affirmcth,  in  this  life  a  perfeU  rifhteoufne/fe, 
 cx.\6.i>ieaqc4x  not  fatliHg  tn an)  AHtie  which  weare boundtoperforme I  Tothc  lame 
 KaTilmuki  pu'^po^c  ^'  titer ome  alfo  faith ;  tha  t '  ir  ^f  mans  true  wifdome  to  know 
 iuhac  -vitx  uie  hfm^elfe  to  be  vnperfetl,  and  that  there  is  b0t  an  vnperfe^ perfemon 
 fnrofeatqut  quam  gfal/that  are  righteous  in  this  hfe.  And  againe,  that  "^  true  perftUion 
 
 proficimdo ceinouit.  '  DePeccit.mer.&  remiff.tib.t.tapil.VerffBm  viator  ef ft itondum  erat itineritferfe&ia' 
 mperueittor.  k  Demt.&gratfafi.ii.Beti  proficienteidicMiturperfeclivMtarci.  I  Hieron.conlra  9dag.lu 
 I .  Hxc  eft  bominis  vera  ptfientta  impeffeoium  ejje  fe  mjfe,  attjue  vt  tta  kquxr,  cun&ontm  in  came  iu^trum  imptrfg' 
 BipcrfcEltotfl.  m  lbi<i.Ub.i.yem& abfqui omni  forde  porj'e^io incxttjltbm  referuatur,  qimnio ffonfm  loquetw 
 ttd(ho}tfamiJ9:a.pukbratsAraKamea,&  macula.  Tien  eft  t»le. 
 
 which  i 
 
That  gtddlVorksdrenot  free frcmjidme  of fm,       ^%^ 
 
 tphich  Uwithom  alljilth  or vncleannefe^u  referuedvnto  heaMen,xf>hen 
 tbehridegroome^Allfaytothehridc^ThoMartatlfAire^mj  loue^  and 
 there  ts  not  afpot  tn  thee.  So  fait  h  FH/^enttMjthot"  there  ujet  no  per-  »  TnigtH-:  ddhu- 
 fe^perfeSiioH  of  the  qifts  ofGodyOi  where  euery  perfeEl  man  is  yet  xvan.  """ '''' '"  ^"" ' 
 
 J        l       '  I  A  -Z        y  \     ^    ■  r  I  J  ntrum  munerum 
 
 ti*!g  ofperfettton.\r\6  this  made  Ort^en  to  lay,  that  "  tn  this  life  wee  >••«.'"»>  tUtvf*' 
 may  hsHC  the  tmage  and/hadotv  ofvertues  Mt  the  vertues  themfelues  ^lirlulmm' 
 "when  the  things  that  are perfeB^allcome:  and  therefore  that  the  iufi  f<rftnuifc,fim- 
 man  Ituethrather^M  hethinkfth^  inthe  {hadow  of  vertues  ^  then  in  the  Tongcni^R^ 
 vertues  themfe/fses.To  which  words accordcrh  thuofHierome  al-  '"f-^-i^ffr^ffinn 
 ludinn  to  that  of  the  ApoMc  Vihaao  Origen  aliudeth,  that  p  ^eeZXl'JI^^L, 
 know  in  part,  and  vee  fee  through  a  glaffe  in  a  darkefpea}^ng\  andxvhen  *''""  -^tnu'.um 
 that  tchich  is  ferfeU  i^  eomet  that  vchich  is  in  part  pJaH  hee  done  away  ,\'^fJt'      """' 
 
 iveri-v:rtu- 
 
 *i  fVe  haue  (Taith  hce  j  but  in  afhadovo  and  an  image  the  cleane  hearty  "'  ^.'*'^.  '"*"* 
 that  (hall  after  fee  Cod  and  the  happinef  ofvnfpotted  life.  Though  a  'fnfecL'funT:^' 
 man  be  a  Patriarch,  though  a  Prophet,  thouah  an  yipofjle    yet  u  tt  "'""¥«"W'^f" 
 [aid  to  them  By  our  S amour,  Ijjebetng  euiUy&c,  Where  isheciiow  iHvwbrav,.:;i- 
 thattcllcrhYSorfuch  a  perfect rishteoufncflc  in  this  life,  as  faileth  ""f"i''*'»""ffi' 
 not  of  any  duty  that  n^e  are  bound  tc  per  forme,  when  as  there  is  bferc  p  i.Cor.i  j.?. 
 none  but  vnperfeH  perfe^ieu.no  man  hutthitrranteth  ofperfeElton:  '";/*• 
 
 III  il  J/TJ  r  J  r      r     '"    •  <i  Hier.con'.ra 
 
 when  aswc  haue  hcerebut  the  tmage  ana  fbadow  of  vertues, no  pet-  P<%/«.j.Af««- 
 fcdion  without  fome  filth  or  vndeanneffe ^  none  but  which  Icaueth^Tfrtt,^^ 
 vs  ftill  in  cafe  to  be  called  euilll  Whereby  appeareth  againe  the  ab-  o«<w  v^vtm 
 furdity ofhisthird  colleaion ,  that  our  perfcaion  yceldethy^/c^  ™L"m!«  ^vZ- 
 goedvoorkt  at  merit  euerlaftmg  life.  It  is  true  that  S.  Auflin  vfcth  the  br^fSi^iemm 
 name ofwmf.but  that  by  the  nameofwmVihec  mcancth  fimply  t,TSc^ft 
 goodveorkfSj  to  which  God  hath  promKed reward,  and  not  any'''!?""/'''"*"" 
 merit  properly  (o  callcdjOiall  hecreaftcr  appcarc  in  the  qucftion  of  3^£i/XT^J 
 merits.  In  the  mesne  time  how  farre  hee  was  from  that  opinion  of '"  <•  Domino  s*.'- 
 meriting,wbich/t/.^/%h£re  would  faftcn  vpon  him,  may  ap-  }u\Z'ai,]o-c'.'''*' 
 pearcby  the  word;  Cited  by  him  outofH//4r7againft  the  Pelagian  ^^■'i""^'* 
 htrcticks; '  Our  hope  is  in  the  mercy  of  God  for  euer  andeuer-.forthe  ]u'T:mvfiui. 
 Very  workes  ofTighteoufneQe  are  notfu^cient  to  the  meriting  ofperftU  ^^"  ""^'^ff-j^- 
 blilfe.vnleffe  the  mercy  of  Cod  euen  in  thus  inllofrighteoufneffe\d»e  for-  &?»"tTu'im(^.'' 
 heare  to  impute  the  vices  or  dtfauhs  ofhumaeepajfions  a>id  ^ff'eBitns.  ■  "f  ,'"^/*",'J^^ 
 Whcreiipo'.i  he  himlelfe  faith :  ^ He  confjfeth  the  fm»es  euen  ofiuft  VersTdrfrfi/u 
 menjdffif^mmg  that  they  rather  trufl  tothe  mercie  of  God^then  haue^';l'^^*^lf*'f!f^ 
 
 •Dtimtm  inb<cimfli-hW.,yrtritlmm.i>t4rujJtt»u-^n0»um&myaum  K»r,  rtfnift'  vifi*.     f  TL^'dcTttfuurtlum 
 ffuata milmtm mM^ii  cot AJjiitn . im  Da  mfmcvdia [ptm  j^ciuKquim dt  lu^uiAfupJtrt. 
 
 any 
 
5^  g  4       Tkatg^^d  fTdrb  Are  not  free  from ftm  ofjlrtl 
 
 ttny  confidence  of  their  owne  righteottfneffe.  It  is  noc  therefore  the  me- 
 rit ofrightcoulneffe,  that  we  can  reft  vpon,  butonclythc  pardon 
 of  Gods  mcrcie,  by  which  as  we  hauc  obtained  the  gift  of  rightc- 
 oufncdc^  fowcexpcdalfothe  reward  and  crowncthcreof,  that  it 
 t?ut  ioj.4.  may  be  verified  which  the  Prophet  faith : '  hecrownerh  the^in  met* 
 as  andc9mpafim:dindth&tofi\\chpo(lkjthzx  eternal/ hfefstke^iff 
 H  Rom.j.i^.ip.  of  God  through  lepu  Chrifi  our  L9rd.]<iow  to  thefc  coUcdions  M. 
 vRom7.7i .  Bf/hop  addetli  a  cniCM^ihitthu  tujf  ice  though  perfe6i  in  ttfelfe ,  fr 
 'l  Ambref.  de  fu-  farrcos  moni  capacitji  in  this  life  doth  permit,  jet  in  comparifon  oftht 
 y/v't  ri^l;  fi^^^  ofiuflice  in  heauenmaj  he  CAlled  vnperfeEi.V^Wh  is  as  much  as 
 ^ukmeffecius.  if  hc  rfiould  fay^that  it  is  pcrfcdiin  it  (jclfe,fo  farre  as  it  may  be  per- 
 l^lZTv^^ct  tc(^  there  where  it  cannot  bee  pcrfe^.  For  there  is  not  in  this  life 
 umi/idtMsiH  any  capacity  ol  perfe6l  righteoufnedc,  as  wherein  w'ce  continue 
 ^(S't^'jcZ^,  ftil  withthc  h^o^\c''carnallfoldvnder  ftnne,not  doing  the  good  that 
 <i'i*4q:  'luftiitai:  -ffc  ivould,  by  tcafon  of  *  / he  ^e(h  lufltng  agai»(i  t he  fpirtt,  y  rebelling 
 ^tmn&inclmfl-  again/It  he  Uw  of  the  minde ,  leading  vs  eaptiue  to  the  law  offmne 
 ritbUem  witatt  whtch  u  in  otiT  members ,  fo  as  that  to  auoide  the  cnticctncnts  of 
 ^fl'mci^i>TvmH-  the  world, and  tokeepe  ourfeluesin  our  courfc entirely  to  God,is 
 tihm  co.7pta»d*m: ^^  ^^  '/^mbrofe  faith,^ a  matter  thatwe  do^more  rvifh  anddefre  thenwe 
 ^TcoTpetTZ-  can  effe^  and  dp  yandvihcnwchaue  laboured  much  for  it,  cannot 
 jir/fragtUmv.  [jyf  condcmnc  our  felues  for  bceins  fo  farre  from  it.  But  aeainft 
 d<caur,Nonm.  this  dcuicc  of  his.wc  mult  note  what  hath  bene  laid,thacour pcr- 
 ,/j/^c.ti;-f«r,e^f-*^fe£lionhccre  is  not  without /2»we/?/r<&,  and  that  itlcaueth  vs  iWW 
 
 earn iii[{iti.z»i one        .  ,     ,  -         .  r   o-     •    r  ir      it  j    n      rr 
 
 mn  comparatione  cuiil,  and  tHcrefore  IS  not  perfcdt lu  K  telfe.  Ye.i,and  ^.  titerome 
 ■  feiDiifdcmu  a^ainc  aeainit  the  Pclapians  diftinrnjifliin^  *  two  forts  of  perfe* 
 fc'U.  S:ion  SLndri^meowmticjhe  one  to  tecomparedto  the  rtghteeujnejje 
 
 bGn^.Mora!.  ^PQc^ithc Other belonfffMa tothefratlij of manAtt\\cl\\o\\i  perfedi- 
 .nofirapcrfecta  OH  iH  tHis laxccr  Kindc,  aodlaich,  th>it  in  this  lort  instiue,  that  no 
 cu:pam>^c*Ht  Ituinafhall  betuH,fiedi>3  Godsft^ht,  \vhich  he  affirmeth  to  bee 
 
 mfi  banc  feuems      ,  <S '  J  ,  '     «    j         r  ci    •     /  r       l 
 
 iudex  in  fubtt'-i  f  pok  CH  04  fouching  a  right  cou'ncr  called,  perfect  not  by  compart  [on  ybut 
 'r^l'cn^^r  ^"  refpe^iofthe  knowledge  of  God.  The  knowledge  of  God  then 
 fi»(e:.  wliich  knoA'cthall  things  accordingtotruth  ,  yerkooucrhno  iu- 
 
 c  .4ugJeTemp.  ^j^^^^  perfcelion  in  VS  Avbcrcby  we  are  able  to  rtand  iurt  and  per- 
 M(/wcrff;^j-r  (7/.  fciSt  before  him.  Therefore  Cr^'^^o^  faith,  that  oar  very  perfect f 
 '!jfJl7ftf'Z[''  on  u  notwuh  mercy  weigh  it 
 
 q:nf^g'.yimui.y-  (a  theprccifc  baflanco  of  his  examination  Neither  isit  to  bc'oniitted 
 'iur^^^^fi:  ;-  vwhichi'.  yl^me  faith  .that '  all  the  life  which  we  (me  here.icxzi  is,  all 
 
 irhtlh^if-  ettidftit'-  „■       r    i  rr  j  tt    ■         ■■  ,..    .i./  ,  ■  '     ; 
 
 I  u^c  &  inwmettn  eo  iparetim  iHms  tfta  dums  fft  &Jlcyc:.ra. 
 
 '"'  the 
 
That  good  IV  orks  are  not  free fromJiAtn  offm.        ^  S  5* 
 
 theri^lucoufncflc  q{ Ct\\%\\\^ ^U but  Antigin com^art^on o(the  refHr- 
 riCiion ^x\\A\.tf ttmnnmeA^ure  htmfelfexvhMt  he  is  n9-iv ntiiwhnt  he  jhal 
 Ift  then  hee  flialifinde  th^t  that  which  now  is ^  u  hm  iejfeand  dun^  m 
 eomp^irrfot  afth4t.  V\  hich  how  can  it  bee  true,  jf  that  that  u  in  tlii^ 
 life  be  peril  din  it  fclfc.fopci  fc  d.is  that  it  fjj'eth  not*n  any  duty 
 which  wc  arc  bound  lopcrformcj  yca,as  thatJt  meiicctn  and  dc- 
 fcrueththf  light'  onfneneofheaucnJ'Can  that  that  in  coiTparjfon 
 i$  bittdioffv:  and  dung, bcc  truly  faul  to  defcruc  the  r/ghrcoufnclTc 
 ofheatic.if'BJCConccrningtlicranic,  hccnddfth  funhrr,  thst  it  is 
 furticicnt  to  kesfs  v${r<nn  all  formaHtranfgYeJfion  of  Gods  law.  So 
 ihcn  thereby  a  man  fh»ll  bee  free  frcmailtonuall  (innc  ;  and  f>iali 
 haijc  rJofornialltcrpafTe  for  which  to  fay/orgiiie  v.-)  ourt;cfpafles; 
 andofTnrmalltranfgrfiTlon  it  (hall  not  be  true  which  i*. /<>/(;«  f^ith 
 •*  J  fire  fay  ne  haue  no  (inne  we  deceiue  cur  ft  lues ,   orvvhicli  5".  lamet  d  i  John  1.8. 
 iziiby"  In  ma»^  thingt  we  offerid  all.   ]s  not  this  a  rormall  foolery  of  c^''"-3-'»- 
 a  man  that  uonld  be  taken  to  be  wife?  Thcfo  arc  di  unken  fancies, 
 ficfornootlicrbutdainkcnnicn  ,   that  neither  know  thcmfclucs 
 nor  othcrs,and'iherfore  we  can  rake  A/.  Bt(bep  for  no  other  but  a 
 vile  liypocritc  ,  who  contrary  tohisowncconfciencc  and  know- 
 ledge, pleadeih  in  this  fort  For  the  pefctSionofthcrightecufncirc 
 of  man.  Ba^fill  vpihcnieafureofhis  lewd  dealing,  he  falfificth 
 another  place  of/^/</?*>;r,making  him  to  fay.that  ttheloncreihtothe 
 lejfer  wjiice^that  i4^the  inftiCe  of  th*i  ltfe,nct  to  //«w. Wherein  he  "o- 
 crh  about  to  make  i"  y^«/?i«tf  a  promoter  and  vpholderof  thathe- 
 refie, which  with  all  his  might  he  oppugned  in  the  Pelagians,  who  (^Hg.dt.fp.& 
 defended  as  Af.  Btflfophete  doth  a  riglucoufnefle  in  this  Ijfcj  whcr-  ^'^"■i'^-  •^"^<^" 
 hv  a  ma  may  be  free  from  fin.  And  indeed  the  v.  ords  which  M.Bi-^'it  Z1,cr'"hu''c 
 /^.jpallcdgcth  out  of /f«y?/»<r,  arc  theaduerfaries  obic(Sion,not  the  *";w^^'*^ 
 •iferti  on  ofyi/^/?!/*  himfclf.Hc  bringeih  them  in  by  way  offuppo.  llMfc.'y;L* 
 fition  what  may  befaid,namc}y  ihnt^thereis  aleffer  riahteourNes  be"^^     /'.'""^  *' 
 longing  f  this  hfe.uherfn  theiufl.ltiuthbjfMth,(o  tvhtchrt^heoHfnes  cint ^t ftu^t. 
 it  appertaineth  ntt  to  /7«»tf.  Which  obied>:6  hauing  profecutcd  more  f/J^tr;'L«>f  * 
 at  large^andidlcdged  what  may  be  f^id  for  the  mainicnance  there-  »'""'*x' h^im 
 of,heat  iciigth  (etteih  down  anlwcr.whcrof  a  parr  is  contained  in  unf^'^frT 
 thefc  words  :ej'«c-^  tMfi  miltu$»g  hj  faith  haue  no  need  to  fuy,  foreiMef'*""i'*^t!f'c^- 
 vs  9Hr  trefp4£es,& do  comKceit  to  hfa/f,  which  ij  wnttrno  ma  llmng  7Z%\^J'^T 
 
 fiaU 
 
Rom,5 
 
 J  8  6      That  good  IVorb  Are  not  free  from  fiam  of  fin, 
 
 [hall  he  Mfiffied  tn  tbeflght  ofGed,  and  that ,  /fn>e  fny  we  haue  noftnntt 
 vce  decHueonrfelues'  andthat there  is  not  awAn  that  finnethttot: and 
 thatj'here  is  not  a  man  ittfi  vpon  the  earth  that  doth  good  and  (tnneth 
 »9t.  But  kecatiff  thefe  f*j/f»gi  cannot  hefal^ejtfoUovpethjhat  whatfoe* 
 tter,or  how  great  foeuer  we  can  define  righteoufne^e  in  this  itfejthcre  id 
 not  aman  therein  that  is  vetthont  finne .  Where  very  plainely  hec  dif- 
 claimethiheaircrtionof  any  rigbteoufjf^fl'c  in  this  life,  in  which 
 that  may  be  found  that  M.  Bifhop  fpcaketh  of:nameIyjnot  to  finne. 
 Andfurelyhadnotthisman  aface  of  bralTe,  andaniron  confci- 
 ence,hc  would  not  in  thefc  daycs  of  light  affirme  a  thing,or  feeme 
 to  affirme  it,  fo  contrarie  tothcprcpptualldo(ftrineand  confcflion 
 of  the  Church.  As  for  his  diftinxSlion  of  vcniail  finncs,  I  haue  before 
 flic  wed  ittobccfriuoloujand  V3inc,andthe  fame  (God  willing) 
 ihall appcarc  further  in  the  ^e(^tion  next  faueone. 
 
 4^.W.BiSH0P, 
 
 Tt  thefe  reafout  taken  pdrtly  out  of  the  Scriptnretj  nnd  fart  Ij/ out  tf 
 the  record  of  Antie^ume  let  vs  ioyne  one  or  two  drawne  from  the  ahfw- 
 dttie  of  our  aduerf  tries  doSlrinej»htchteachetheuefy  good  workofthe 
 right  corn  man  to  be  in  felled  with  mortal jinncwhich  BjJteing  granted, 
 it  would  fellow  neceffarily, that  no goodwork^  in  the  world,,  were  to  het. 
 done  vnder  paine  of  damnation  t  thus:  No  morcall  iinnc  is  to  bee 
 doncvndcrpaine  of  damnation:  for  the  wascs  of  finne  is  death: 
 but  all  good  works  are  ffajned  with  mortal!  finne,  ergoy  no  good 
 workeistobc  done  vnderpaine  of  damnation  .//^//tf>»^f  ^/r«»<i* 
 Ij^that  euery  man  is  hund  to  ftnne  deadly:  for  all  men  are  hound  to  per*  "* 
 forme  the  duties  ofthefirfiandfecond  table:  but  euery  performance  of 
 sinyduty  is  neceffarily  linked  withfome  mortall  finne,  therefore  euerj- 
 mau  is  bound  to  commit  many  mortall fins^andcon^e<fuent/y  to  bedam* 
 tsed.Thefe are  holy  and  comfortable  conclu fonr, yet  tnfepar able  eompa- 
 nions^ifnetfworne  brethren  of  the  Prot  eft  ants  do^rtne.  Now  let  vs  health 
 what  arguments  they  bring  againfi  this  Catholike  verity, 
 
 '    ^R.    Abbot. 
 
 Here  M.Biptop  hath  learned  from  bis  fellow  M.TVright  to  ftr ikc  ji 
 the  matter  dead  at  one  blow.  Albeit^itis  mote  likcl/,  that  thefe 
 
 argu« 
 
That  good  IVorks  are  not  free  from Jlaine  offm,       ^%n 
 
 arguments  going  fo  currant  amongft  them,  were  agreed  vpon  at 
 Wtsbtchcx  fomc  other  hkc  place,  in  fome  folcmne  aflcmbly  and 
 conrultation,\vhercihegraucandreuercnd  conipanicoftheSccii- 
 larslaid  their  wits  to  gcthcr,togiuc  the  Protcrtants  fome  incuitablc 
 anddeadIybIow.lt  ishardtoihinkc,  th^toneor  two  mens  wirs 
 fhouldfciuetocontriucfuch  amattcras  hereisagiinft  vs.  Now  if 
 fomc  young  Sophiftcr  of  the  Vniucrfitie  had  ftood  by, and  (miling 
 at  them  had  faidjthdt  it  was  pitty  that  they  good  old  men,  fhoiild 
 be  troubled  with  makingof  Syllogifms,  who  had  foruotre  of  how 
 many  termes  a  Syllogifm  doth  confift,  would  they  not(thmlc  you) 
 haueliariledat  the  hearing  ofit,  and  thought  themTcIucs  excee- 
 dingly difgraced  by  a  boyf  Surely  the  arguments  hecrc  fee  downc 
 arciiich.as  thatifaboyinour  Vniuerfjtiesniold  make  the  like  in 
 carnclljhcfhould  be  thought  iu(Hy  to dcferuc  the  rodj  Scyctthcfc 
 arethcy  who  takcvpontheni,asifwecwcrerofayvnfothcm:'5tf-    ,. 
 
 /•  t  r   \  nil  *  I0D.11.X, 
 
 caufeyoHonelyaremeyj^xvijedomer^jUjtdyervithyofi  He  will  prouebv 
 
 Ourdodtrine,chaf  yjogoodrvotke  ii  tobeedo>3€V^derfai»eofdamna' 
 
 iifiH.Aad  hiOW  ?  forlooth  »o  tnortallftnne  is  to  be  done  vndev  paine  of 
 
 dAtnnatton-.bHt allaood xvorkj arefiained with mortallpnyte^  eiro  &c. 
 
 Didnothisheadrcruehim  to  know,  chat  it  is  an  error  in  arguing, 
 
 when  a  Syllogifme  conHft:  th  ex  ejtiattior  terminii .  We  haue  mortall 
 
 ftnne\n  thcMaiorpropofition,3nd  in  the  Mm  or,  y?4i«^^  rvithmor- 
 
 tallfyine.  If  he  would  haue  kept  the  courfe  ofargumcnr,  hcc  miift 
 
 hauc  faid  thus:  A/^  mortal  ^inne  is  to  be  done  vnder^atne  ofdamymtion'^ 
 
 Ofit  all goodworkj  ar  enter  tall  (lnms^aoo,i^c.\NW\c\-\  \\  hcc  had  faid, 
 
 the  abfurdicy  of  his  minor  propoficion  had  cadiy  appeared,  be- 
 
 caufc  cuery  man  could  hauedifcerncd.thatgood  workcs,  thounh 
 
 they  hauc  fomcalptriion  or  touch  of  our  c<  rruption,  yet  doc  not 
 
 thereby  become  finnes.no  more  then  gold  by  his  drollc  becomerh  h  Hitrtdutrf. 
 
 earth  or  iron;  no  more  then  white  linncn  for  fome  fpot  or  ft ainc.  is  "^g^'-^'iV" ,    , 
 
 b.  I    .       I        I       ,  I  f  '         c^^.iftuO diet*  flMt' 
 
 ._    c  accounted  blaclce  haire-cloch^no  more  then  the  day  is  to  bee  ^j' "-"^i'."  »» 
 called  night,  beciufc  it  harh  but  oncrcalt  anddarkfomc  lighr.  S.  f;^!':^ZJI^: 
 Hierome  tclicrh  vs,  that  •'  M^'hen S.  John  f^iih^  th.it  there i<  no  darke-  '"■' ^'icum ium- 
 nejfe  foHnd  tn  the  luht  of  Godjiepjeneth^th^t  all  others  l,g  his  are  blot  -  VJlttXL- 
 tedwiih  foTue  v»cleayi»e[j'e.  The  ^pofi/esfjiith  hc)are  called  the  hght  I"*  ^-  ^poli<^^ 
 of  the  veorld,  bnt  it  is  not  xvritten  that  there  waa  no  darknejje  in  the  A-  'T,!!^!'^(cinZ't 
 pofiles /tght.And  w\uii\/v\\\  A'/ B/pJop concliiJlCytUat  bec.^ii(c there ^"p<■''^;"I^''»^>» 
 wasfomcdirknesinthcApoItlcs  light,  therciorc  their  light  wai^JJi^J^'Zei^, 
 
 Pp  darkncs 
 
588  rytgo9dT»orhdrenotfreefromJiAtneofJtn, 
 cJarkncfi'candiiotlioht?Ifhc  will  notfocondude^thenkthimfay, 
 thai  it  followech  not  chat  good  u  orkcs  ate  finnes,albcii  in  our  do- 
 jno  of  them  chey  recciuc  fomc  blcmifti  and  ftaine  of  finnc.  But  to 
 flicwvsromcwhatmoreoftherweat  and  fuperfluity  of  his  lear- 
 nino,hc  haih  added  another  argumcntof  the  Jikc  feature.to  prouc 
 that  by  our  dodlrine  enery  man  ts  homA  t»(i»ne  deadljf.And  why  fo? 
 becaufe  a// men  ay^  houndto  pgrforme  the  duties  ofthefitji  tindfecoKd 
 Table, undeHeryferformance  thereof u  nece^arilylwkedmth  mortAlt 
 ftfine.  Which  is  as  if ^  man  fhouldrcafon  thus;Alamc  man  is  bound 
 bylaw  rocoroctcthc  Churchjbut  he  cannot coinc  10 thcChurth 
 but  hcc  miirt  haitjthcreforchec  is  bound  bylaw  10  halt.  MBtjhop 
 \s  bound  to  pay  a  man  twenty  poiind$,but  he  cannot  tt  11  the  n  ony 
 without  loyling  his  fingers:  therefore  hec  is  bound  to  foilc  hi^  f  n  • 
 gcrs.  He  can  no  way  infcrre  his  concIufion,buc  by  a  iophUlicali  ca- 
 uillation,which  the  Logicians  c3ll/4//^f/>»4cc:/^ff/»f//,whereby  in 
 the  conclufionhcinfciTcth  that  of  the  accident,  whichtnthc  pre- 
 mises is  referred  oncly  to  the  fubie(5l,his  argument  by  that  mcanes 
 wholly  without  forme  J  and  offending  in  thclikc  fort  as  the  other 
 did.  Bring  it  into  his  due  fa{bion,and  cue ry  child  then  (hal  fee,thoc 
 his  proofe  is  moft  ridiculous  and  abfurd.For  to  bring  in  his  conclu- 
 fioiijhis  argument  muft  bcthis-.Whofoeucrisbound  to  do  the  da- 
 ties  of  the  firftand  lecondTabIe,is  bound  tcfinnc.  Butcuery  man 
 is  bound  to  doc  the  dunes  of  the  firft  and fecond Table;  therefore 
 cucrymanisboundtofinne.HisProfyllogifme  for  the  proofe  of 
 his  maior  propofition  out  of  his  ownc  woi  ds  niL'ft  arife  tbus:Who« 
 focuer  neceflarily  finncth  in  doing  the  duties  of  the  firft  and  lecond' 
 Table^is  bound  to  finnerbut  whofocueris  bound  to  do  the  duties- 
 of  the  fii  ft  and  fecond  Table,  nccelfarily  finncth  in  the  doing  ther- 
 ofrthereforcwhofocuerisboundfo  do  theduticsof  the  firft  and 
 fecond  Table  is  bound  to  finne.Hcerehismaiorpropofitionis  ap- 
 parently abfurd  ;  for  though  a  man  by  reafon  of  mfirmitic  cannot 
 bur  finnc  in  doinghis  duty.yct  it  is  the  duty  oncly  that  he  is  bound 
 to,and  not  to  the  hniK,bccaufe  the  finne  is  not  implied  in  the  du- 
 liCjbut  arifcth  by  cafuall  and  accidcntall  ncccflitiefrom  the  condi- 
 tion of  the  man. Now  therefore  a  man  may  doubt  whether  is  grea- 
 ter in  this  maOjhis  malice  or  his  ignorancc.In  rcfpedtof  his  malice* 
 wc  IT  ay  vie  to  him  the  words  of  the  Prophet  Dauid: '  Th^  teagufi', 
 c  Pfil.  :.  j.y.     imagmeih  rpicked»er^a»dmtb  lies  tboH  ffttte/l  like  ajharp  raK,or:  Thon 
 
 baft 
 
Thatgdod  Works  Are  not  free  from JlaiM.of/iH,  ^  y  ^ 
 bdfi/tMed  tofpeak^a/l  words  that  may  do  hurt,  O  thou  falfe  tongue. 
 InrcfpcdotliisignorancCjWC  may  iuftly  fcornc  himasa  prcluni- 
 pruous  and  fawcic  co(T>panion,who  being  offo  bafc  quality,  and 
 not  knowing  how  to  frame  an  argument  aright,  would  ralce  vpon 
 him  tocncountera  whole  array oflearncd  men,  and  fo  infolcntly 
 dedicate  his  vnJcamcd  fooleries  to  the  K:ng. 
 
 47.  W.  Bishop. 
 
 Firfl^thtj  alledge  thefcwords:  Enter not,0  Lord, into  iudgmcni  Pf^l-ui, 
 with  chy  feruantjbccaufe no liuing creature rhali  bciurtificdin  thy 
 fighi^  I f none  c An  Be  tHJliped before  Godjitfeemer that  n§ne  of  thetr 
 tPorkj  are  tuft  tn  his  fight, 
 
 Anfwer.  There  are  ttPaotmmone^poftions  of thij  place  amongtbe 
 tincteat  Fathers  :lfothtruey(fut  fane  from  the  Protefiants  purpofe  The 
 ^orw^rAf  S.Augurtincs,  S.Icromes,S.  Gregorics/w^;^^  Commenta- 
 f'.es  vpon  that ptace:v[bo fay ,thatHo  creature  ordtnaryl^Uueth  xcnhout  ^«  pcrf  iuflfr. 
 many  veniallfnnesfor  the  which  in  iujiice  they  may  i^epun^/hedjharp-    '"'  ^"^    '  * 
 iy  e$th4r  tn  this  Ufe.or  elfe  afterveardin  Purgatory.  fVherfore  the  heff 
 mendo  very promdently  pray  vmo  God,  not  to  dtalervtththent  accor- 
 ding vnto  thetr  deferts.for  sfhefhouldfo  do  ^t  hey  cannot  be  iufitfed  and 
 cleared  from  many  veniall faults.  And  therefore  they  mufi  all  craue 
 pardon  for  thife  faults. or  elfe  indure  Gods  iudgementsfor  them.  Before 
 they  can  attainevnto  the  retvard  of  their  gooddeedf.  The  fecond  expo- 
 fttiou  is  more  ordtnarj  mth  all  the  hefi  Wrtters  vpon  the  Pjalmet.M  $.    .     . 
 Hilaric,S.Hierome,S.  AinobiusS  ^niWwsxMi^and  others -.which  <if  car.''o'iib.j»?'* 
 nlfo  S.Augurtins.S  Grcgox'xcs.Althefefay^  that  mans  tuftice  in  com-  oioraLcaf.t, 
 fa'ifon  of  the  iufficeofGod,mllfeeme  to  Be  no  iuUtce  at  ali.andfo  take 
 thefe wordf  ,N<''  crcauwc^neitherman  nor  Angell^  Ihall  be  iuffified  in 
 thy  C\_2\\v.thAt  is, (f his  tujiice  appeare  Before  thtne,and  Be  compared  to 
 it  For  oi  the  (iarsBe  Bright  in  themfelues^c^fhine  alfo goodly  tn  a  clear 
 night  yet  in  the  prefece  of  the  glittering  Sun  Beams, they  appear  not  at 
 all  eucnfo  mans  iujf ice  ^although  confideredByit  felfe  it  Be^reat&fer- 
 feU  tn  b:s  k!»'^,7't  fet  in  the  fight  crprefcce  of  Gods  iufitce^it  v<int[beih 
 arvAj^and is  not  to  Be  feene.  This  expofttion us tal^n  out  oflob.tvhere  he 
 /4<;^:IknowrruIyitiieuen  r«,thatno  man  coparcd  roGocl.fluU  °  '' 
 be  i  uft  tficd  Takf  the  words  of  the  Pfalm  tn  whether  fence  you  lift[th,!t 
 either  tve  haue  manj  v  entail  fault  s^  for  vchich  he  cannot  Be  luflifed  im 
 
 Pp  2  God. 
 
J  9  o       '^yt  gi^o^  ^^^^^  Are  not  free  from fime  offtn, 
 
 Godsjight.or  elfe  that  in  the  (Jght  ofGodf  wofl  Ifright  mfitce^  oHrs  wiU 
 net  a^feare at  aA)andtt  camot be  thereof  t»li(jf  coKcludedy  that  entry 
 xvorke  of  the  right  eom  man  isftainedmthfinne :  aud  confequentl)^  the 
 place  is  not  topftrpofe, 
 
 R.  Abbot. 
 
 I  woul<3  widi  thee  ('gentle  Reader^  well  to  obfci  ue  Jld.Bifhops 
 twofold  anfwer  to  this  placc.The  more  clear  thefc  w  ords  of  5crip- 
 rurc  are  againft  chc  inherent  rightcoufncireofman,  the  more  no- 
 tahly  his  lingular  impudcncy  appcareth  in  reskinstofhifc  them 
 off.  D  tmd  (aith  it,  a  Prophet  faith  it^a  man  after  Gods  own  heart 
 aPra!.i4j.:.      faith  it  :  *  Enter  not  into  tudgement  with  thy  (eruant  p  Lord,  &rn6 
 man  Ituingihall  be  iNftified(^or  foand  iufl  )in  thy  fight .  Now  M.Bi^op 
 an(wcreth,thatchi8is  Ipoken  in  retpcd  of  venmll (innet^  wtthent 
 which  no  creature  ltHeih^(jrfor  vphich  a  manmay  mttislice be  fumfhed 
 fharply  ^etther  tn  this  life  or  inPurgatory .  VVhcrsit  isfo  bee  obfcr- 
 ucd,thathce  hath  told  vs  /nthe.Se6tionlaftfaue  one,  that  vemaS 
 fmneisnoformalltranfgfeJfionofGodsUw^  by  rcalon  whercot'thcy 
 b  Rhem.Te/iam.    hold,  that  b  veniall pnnef  conftji  with  true lufttce,  and  hinder  it  not. 
 ^'^^'d^'d  o      ^^  ^^'^''  ^^'^^^'^'^i '  They  can  novoay  ouerthroxv  tu^ice^  nor  in  any 
 ex\>iiiat.Lb.  5.    fort  hinder  the  per  fe^  and  ab folate  obedience  oft  he  larv.So  then  Da' 
 luP' tarn  euer;  eye  ^-j^  pravet  muft  be  th\s:  Entemot  intoindffement  with  ryie  for  venial 
 ne^ueperfea.irn    finncr.for  bj  rcafon  ofventau(innesxvhich  htndernot,  tut  that  a  tncm  ts 
 tbedituaT  'm-  '»/^,»« w^»  Ifuingfhatlbeifilitfiedmthj fight ^NKich  expofitio  being 
 ^uomodompe-    apparently  lewd  and  fhamelcfle,yct  he  hath  learned  of  his  maiftcr 
 ^""  Bellarmine  to  counrcnancc  it  with  the  names  of  them  who  neucr 
 
 •  thought  sny  fuch  thing.  He  allcdgeth  An^in^  who  in  the  place  by 
 him  cited  hath  not  a  word  to  that  cffed^  which  maketh  himtofct 
 none  do wnc,becaufc indeed  there  are  noncBut  in  the  place  men- 
 d  ^ut  iiperft.  ''<"^e'^  f''^  ^^'^^  Atifiin  rightly  faith,  ^  Were  it  not  that  mercy  reioy 
 tuftit.  Suiter  exd-  ceth  ofter  iudgementywhat  hope  (honld  there  bei  For  when  the  ift^King 
 ZT£'£ld'/i»sf^'*^^fi^  f;«>»^/^  throne,  who /ball  g/orj  that  hee  hath  a  citane  hearty 
 effet,qu.i  fpei  effet  or  retoyce  that  he  is  free  from ftnne  ?  If  no  man  fhail  bee  able  then 
 S"S^r/..to  challenge  to  himfelfe  a  cleane  heart,  where  is  that  pcrfe^ 
 derittnthrono,  iuftice  of  wotkes  which  Ma^erBifhop  dreamcth  of,  which  can» 
 ''/ZfiumiSrc  not  <^o'"c  but  fiom  a  cleane  heart  ?  Hee  citcth  in  the  fecond 
 cor,aut(juugbri~  pUcc  thc  fcuetcnd  Father  ^««/«^  Hieromtj  who  bcfidc  that  he 
 iuSdfiLl^f  iaich  nothing  fot  him,  fpcakcth  cxprcdy  and  ditcaiy  againft  him. 
 
 *  Wbca 
 
That  good  IVorks  xu  not  free  from  Jlaine  of  fin.         5  9 1 
 
 •  fl'hen  the  Prophet  faith^  In  thjfghi^  he  xctllhaut  n  to  be  vnderfiood,  ^  f^,^,^^ ^^^,^, 
 thst  euen  they  which  feem  helj  vmo  mtn^  ttre  net  holy  1 0  the  sot  tee  sn^  fifho-i-.  ^x,:dt 
 l^nowledgeofGo^.  for  man  feet  bin  the  face  ^  but  Godtn  the  heart.  tuoJmv'dUg!* 
 JNow  if  in  the  fiffht  andbehoidwe  ofGod.whom  the  (ecreti  of  the  heart  *»-f;  q^'x^'unn 
 
 I  ^  I      ■    a  ■       i    ■       t    n  It  r     I  I       'jumoMiuibitt 
 
 cannot  decetue^no  man  be  lujt,  it  is  plawely  {herved  that  t  he  here  tike  s  j^„-uvdcnu,r, 
 (in  affirming  men  to  be  i\.\i\)d9not  lift  vp  man;.  bti(  detraU  from  the.^"f'^'"*i** 'H- 
 power  ofGod.  Hcc  amrmcth  that  by  the  place  ic  is  proued,  tnAtr  to  gut  ftnihfnnc 
 the  knowledcc  and  fiahcof God  no  man  is  iuft,and  M.Bifhov  mi-  tiomocmm-u,- 
 kcth  nim  a  witneflc,  that  the  Prophet  Ipcaketh  or  veniall  linnes,  tHcardi.Snu:em 
 U'hicharcnolec.butlhata  manisiuft.  In  the  like  fraudulent  man- '"/J''''""'' ^''' 
 ncr.he  nameth  Gregorie,  whole  words  arc  thclc ;  *  /know  that  ma-  f:ani:qucmtv- 
 niefeeme  iufl  in  thejight  of  men ,  and  being  Ufted  vptothe  hope  of  hea .  i-^^"J"*^^f^ 
 uehlypromifes,  do  Uue  innocent ly  in  the  ivorld^  who  albeit  they  offend  tfitu!ius,fetjpi. 
 not  in  deede  or  rvorke,  Jet  dofometimesfallby  vaine  andperuerje  agt-  ^h!r"u'c^»oho' 
 
 fcndeth  in  the  heart  which  Gad  beholdeth.   Now  who  would  not  ppr''^"^'*,^^''** 
 .wonder  that  M.Bi(hop(how\d  rcferre  himfelfc  to  thcfc  words  for  sciBniHUo^ ,» 
 the  cxpolkion  thathcmakcth  of  the  place  hei  e  m  hand?  And  ycc^X'«*ofS. 
 -why  HiDuld  we  wonderfforhis  mailicr  Bellarmine  hadfo  ailrdgcd  r>,&adfpem 
 it ;  and  that  was  enough :  whether  truly  or  falfly,  v\hat  was  that  to  %'nntZcZ'7n 
 him?  Burhowf^irrc  Gregorie  was  from  that  which  he  would  fo  «'"'''*'""' "'•"/• 
 faine  faftcn  vpon  him,appeareth  by  that  that  was  a  little  before  Q\-Vo7dlll'^':uut 
 ted  out  of  him,  as  alfo  in  that  he  faith,  that  ^etten  the  eleEl  bo^ffoetitr  ifopercubun-ur 
 ^t.hey  excel!  in  riahteoufneffe,  haue  not  jfujBctent  to  approve  themjelues  i,an7L-''p!run' 
 \  innocent,  if  they  be  narrowly  ff ted  in  lud^ment.  1  hereforc  noi  tor  f'*^''^'^''^'^' 
 vcnialUinnes  which  hindernoca man  hom being  iuit,buttoriuch  ttm-van.tc*gn^- 
 finnesasbcreaucamanof  the  title  ofiufticc  and  innocencie, cloth  "'"'?':"*"^"'- 
 
 Lr»  I  I/-  I         y^iii  -I  -1    '">''•<-'*'»'  tor 
 
 the  I'rophcc  dekre  that  (jod  will  not  enter  into  ludgmcnt  'vith  ten-ationcimn 
 
 him.   J4%x/Z;<?p/other  anfwcr  is  taken  from  an  cxpoHtion,  which  ">^'*<"»'^'"'''*' 
 
 ^  he  lai  t  li «  mare  ordinary  with  at  the  beji  rriters  vpon  the  Pfilmes^3tia  c.jrn<  nn  i«r. 
 
 yctindeedcis  no  other  butaniecrc  Pelagian  fliift;  that  is,  that  ''^IZi^^J^Df^''* 
 
 ,'mans  tufffce  tn  compartCon  of  the  iufl  ice  of  God  ^  trill  feeme  to  be  tjom-  >uf/i/icitur^ui 
 
 .sitceat  all,  cucn  as  che  Sunnc  drowncrh  the  light  of  the  llarrcs  "1%'^^'^'^!^ 
 
 V         r^  -  '       ,  ■  .\'       Dent. 
 
 *f    (t^rf^VtartU.Uht.  ctp.ii.   Sl^tast'tdtStfiuflnii  fol'iani >iepr4^u.ir>> ^liadimja.-iiilUm'ititlcclt  j.Ji.i.im:  f  u 
 •\fitKit4utuiKto  r<^ra»^ . 
 
 r  Pp  3  t^^if 
 
5:9-       rhAtgoodWorksArenotfreefromlimeoffm, 
 
 that  ic  appearcth  not .  Bierom  hauing  mentioned  the  words  \n 
 qucftion  againft  the  Pelagians,  addcth  thereupon*,  s  W^/rA  te[ii^ 
 }"m^Z"  momevnderihe»am9  9fpicuetheyd€ludcwitkanev0(hift.  They  fay, 
 fitfic<iU>wr,&c.  thatMComparifsnof  Godnoman  uperfeB,  Asifthisvcere  ir»  faith 
 f^ltmt7et  he,  tkn  the  Scripture  ffcaketh  oh  &  fo  he  gocth  on  with  the  words 
 u»(m.iargHme-  ^hich  Icitcdout  ofhim  lati  before.  That  is  not  then  hy^.BierQwes  - 
 l^?J*'JiL""^'tc(Umon;e  that  the  Scripture  meaneth  when  it  faith,  \h:it  no  man 
 f^muonem  Dei  iiniKtr /hnUh  tufiifted  tft  Gods  fight. ^01  fhal  wc  be  (o  mad  as  to  think, 
 a^n'.iiu4  that  WC  are  taught  to  pray  to  God  not  to  enter  into  ludgmcnt  v/itn 
 ftnpturahu  yg^  becaufc ouf  rightcoufncffc  is  not  comparable  to  his?  Where 
 h  }b,d'.Nuquid  hath  God  required  it  fo  to  be?  ^  Harh  Godj^ziih  Hicrom,  comwaa^ 
 S?t  7ffim  ^^^  ^^^^  bethcfame  that  God  is  ?  That  there  fhould  he  fia  dtference 
 quod  Deh!  e(<i  bgtxvtxt  ftis  And  the  Lord  wj  creator?  that  Ifhould  he  ahoue  the  height 
 *r«,fo/,«frr^e^y7^  /^p  that  I [hould hauc that  whtch  thr  Af7ples haftf  *iot  ?  5hall 
 oeatertmfi/t  WC  ihlnlce  that  the  Crcator  Will  be  offended,  becau(e«'nis  creature 
 "leiZSfTfti^i^f  ^s  "^^  ^^  ^^^^  ^^2^  hchimfelfeis?or  that  Godjwill  enter  into  iudg- 
 ■vthabertntqutd  mcnc  With vs bccsufc WC wete uot iTiadc Godifrlf this bc abfutd,, 
 ^ngeunoah,^  as  indcedc  it  jj,  then  wc  rauft  confcffe,  that  therforc  the  Prophet' 
 tcachethvs  by  his  example  fo  to  pray,  becaufc  according  to  that 
 rjghttoufncfic  that  is  commanded  vnto  vs  and  belongcth  to  our 
 ducie,  wc  are  found  greatly  defe<Siue  and  wanting  in  the  fight  of 
 ^menin-pfaK  Godjas  in  the  former  fcdliion  alfo  I  haue  fhcwed  that  Uierom  ex- 
 i4z^Nc»h^icie.  poundcth  that  place.  As  for  them  whom -4/..5/j^^;>  citcthto  war- 
 m(hJpom^H[-'  rant  his  expoiition,hedoth  nolablyabufethcm.FirftH^/wr;' indeed 
 pmo,iip(,iife.  fpc^iff  th  of  comparifo  to  God,  but  not  as  touching  degree  of  rieh- 
 tzbiU^  fubftavtie  tcoufncfle^  in  which  there  can  be  no  compaf  lion,  bccauicthcone 
 'c^'i'tr'^'"^^  is  finite  ;ind  the  other  finite,  but  as  touching  an  vniformitie  and: 
 titar.fidiu!{:,s  coplbut  tenout  of  rightcoufncfic,  whereby  man  (houldinuiolably 
 c^  mfdtfnns  tr.n-   ^^  ynmoucablv  withoHt  interruption  continue  in  that  riohtcouf- 
 
 tum  ab  homtite  ,  '  ^«ii_-t--i  r      re  •- 
 
 expeara  qu^Htu  ncfic  that  concerneth  hinij&s  God  doth  m  hisrignteoimjclie.  This 
 
 t*rSr«"*"'  he  exprefTeth  whtnhc  faith,  that '  God  doth  not  meafttre  thefejlip- 
 
 uatuxjf.  peryfals  of  our  changeable  nature  according  to  the  inflexih/c  con/fancy 
 
 %'f!'!£^nm's  ^(^^  vnchativgeable  Jubfiance,  hut  in  iujiiceand  moderation ex^ec^ 
 
 ftfundii  fi  Dms  tcihfo  ffjuch  of  man  Oi  he  rememhreth  the  nature  of  man  can  reach 
 
 yJStntThi  vmo.'^^oxio  is  his  ^^^omSktnourmlling  minde to tticeptvs according 
 
 '.ir-zn-jirn'mKo.  to that  that  wehaut ^  as  the  ApoOlc  fpcakcth  in  another  cafe.  To 
 
 ^.^"^r^'*'  jj,|j,  nieauing  lie  faith :  ■•  fVhnt  ho^e  k  there,  if  God  Will  haue  n>s 
 
 %9 
 
 .»5t 
 
Thdt  gMdrvorhs'iarf  mt free  from Jlaine  offm,        f  9 ; 
 
 to  hs  tndgeti  according  to  btmfelfe ;  tfhe  pMllrcijuire  t  he  innocencie  of 
 0tir  Itfetn  comparifon  efb;m :  that  is,  to  bee  as  free  from  flippcs  and 
 fals  in  our  ftacc  as  he  is  in  his  ?  And  toflicw  that  man  being  fubiedl 
 CO  alterations  and  changes  is  not  iuft  in  Gods  fight,  according  to 
 the  rlghtcoufncs  that  concerneth  him  in  his  own  ftate,  he  addcth  : 
 *  A»d^hAtmaHlminfTcanheiMfftfiedinGodsfislH,rptth  whom  An^er, '  7'^"^/«/'/""''» 
 
 ir  Jl    a      ^J  Jr  Citr-        r      I  'mconfpectuDn 
 
 Andgr$efg^andMJi jandtgnoranee ^andf orgetfulnejje ^Qj- casualty ^ and  qua -ituemtum 
 Hece(fitjy  Are  bUndedandmingled either  hy  the  nature  of  the  body,  or  f^^^f''J'yj^\^'* 
 by  the  motion  of  the  eutr-waHeringfouleiXvho  alfo  h^th  daily  ngneuoiu  t<u,cut  oW»wa,«i* 
 enemie  at  handy  enen  thedttteillytna^  in  rvatteagainfi  the  foule  of  the  ]l"''^l'„*cf^!^ 
 ■faithful/ man,  andperfecuttug  the  fame  to  de/iroytt  ?  For  this  doth  the  vtiftmaturam 
 Prophet  teach  to  bee  the  cauje,  why  no  man  Ituing  can  bee  founding  in  ''^lUmJlmlr  fiu. 
 tbeJightofGod3y  which  words  being  veric  clearc  &  manifeGjtiic  £inaataan,m< 
 
 leader  may  clUcrac  with  what  fidelity  i^.'5»;'Z'<'p  hath  brought  f/;  clT^''^^^^^^^^^^ 
 7^^7:0  iurtifie  his  cxpofition  of  that  place.  Wkh  the  hkttnnh  01  grAmj/hw  ix/ltf 
 
 rather  rntfuth.  heecitcth///>rowtf,  who  faith,  that  "r^tf  Prophsc ';^^;^" 
 doth  mamfefily  fhew^that  he  didtvaite  for  Gods  mercy ,  that  he  fuppo-  virifi<kUstnm. 
 icih  feme  one  to  be  iudgCybetwixtGodand  Sim  ;  xvhtchfobseing^  ^<'<'^  "m'«iwf"r/?- **' 
 fhouldbe  tu^tfitdinhi4 fayings^andoHercome^henheutHdged:  who  <ju:ni^ Hanc*. 
 therefore  entreth into  tudgement  that  he  may  iufi/ypumjh,  7  hen  lec-  'lO^el^TltZ 
 koning  Abraham,  and  /pmcyind  Jacob  amongft  them  of  whom  the  ^"w**  ffiificri 
 Prophet  fpcakcth,  he  inferrcth  :  "  Therefore  not  the  very  Patriarks  'poftt'. 
 tbemfelHes^allbee  foundiu^fnt&e/tpht  ofGcd:  foreuenthefiarsare  "  Httren.imVf*:, 
 notcleanemhu(ight.  What  can  be  morepiaincly  Ipokcn,  tollicw  midimoKjirMct. 
 thateuenrhe  moft  righteous  and  luftforwantofpuritieand  iu- f^''*'»"A'^f- '■^•* 
 fticc  (hould  iullly  be  punilhed,if  God  fhould  enter  into  iudgment  c^-f.  Htc  qu.'filu- 
 withthem;  and  that  if  the  vcrie  ftarres,  not  by  their  owne  fin,  but  f"""'^r""*'f'' 
 by  being  m  the    bondage  of  our  vanttte  and  corrupt  ton, be  tound  vn-  umf.u:  &finp' 
 cleane  before  God, much  mure  are  wc  vn^ane,  for  whofc  fake  ic  """  'Jj.^-n'fl'fi- 
 IS  thatthatimpuration  doth  lie  vpon  them  ?  But  to  make  it  yctrur-fcrMi«r*:  »«;«.• 
 thcr  to  appearc  whar  Hierome  concciucd of  chofc  wordcs,  hce  faith  ''''!,T  ^""  ** 
 m  another  place  :  ^  fVnen  the  djy  of  tudgement  or  death  JhAll  come,  nJU  Urge  nee  ipjl 
 bands  [Ihzllbe  faint, btcauje  no  work  ft^allbefoundivorthy  oftbetukice  l"''.''"!'"'  '*^^'" 
 of  God^andno man Ituinglhall be tujitped m his fght .V4Ucic\\c plain-  fpcP.uDu.s.tiu 
 ly  teacheth^notoncly  as  touching  compai  ifon  to  God,  but  a^  tou-  ""'»*'»/••»' 
 ching  that  a  luH  roan  in  himlclf  ought  to  be,  that  no  man  liuing.no  /i-  n"- 
 
 •  Rom.8.Jo.J/. 
 p  Hitron.in  EfitJtb.i.cap.  1 4.  Citm  diti  indicij  vtldarmitioru!  aducnerlt,  dijfolittntur  •runts  numui,  qmn milium  »/«/ 
 
 Pp4  not 
 
^  94       That  good  Workes  are  not  free  from  ft  me  of fm. 
 
 not  fo  much  a«  in  any  one  worke  (hall  bee  iudified  in  Gods  fight, 
 but  his  hands,  that  is,  allhisworkcs  (liallfailc  if  God  enter  into 
 iud'^cment  with  him.  The  next  that  he  citcth  \s  Armbiui^ytiho^ox 
 onc^partof  liis  cxpofitionof  thcfe  words,  faiih,  that  man  is  not  to 
 bcfiund  rig'uteousif  hcbce  compared  to  God;  that'!  a!li>eat*tj/m 
 Gods  pre  fence  is  hut  deformity  ^  allpreng  th  hm  weakenejfe^  all  riches 
 IfHtk'eqgerie,  allrighteoHpiejjebHtvnrighteoHffjefe.  But  hauing  fet 
 ^^fno-invfi!.    dowtie  this  bccaufc  this  could  not fufficientlycxprefle  the  mea- 
 '^«;Slri«-  ni"?  ^^'^^  Prophc  ,hc  addeth  further :  ^  And  ffraj  thee  that  thou 
 tt(teyi>macft:0T>i-i3,fi^  ceafe  to  jearch  out  the  rightegufnejfethatconcernethman^  that 
 Z!/-o^^^nu(hofi^dhe  neighhonr  to  thy  right  eoujnefe,  hecanfe  the  enemte  hath  per- 
 mtndicitai-.omnts  fgcHtedmJ foftie,  andcotttfa^edme dbaHt  mtb fachdar^ttejje  ofkisds- 
 ^^Z!f"''    cetpt,  M  that  beleemng  my  [elf e  to  be  dead  with  God,  I  thought' I  P^ould 
 t  ihid. Et -ut vici-  flyidenoheariy^grvtththy  righteoftfiiejfe  formyreconerie  ;  therefore  is 
 "^iZTimaJmy  fpirit  troH'jledmthmmee.  It  is  plaine  then  by  the  iudgcmcnt  of 
 fxqiiircre  dsim.ts  ^sobtw,  that  HOt  OHcIy  in  comparjfon  of  God,  but  cuen  by  cbac 
 llfc'um!ft»!i-  rightcoufnellc  that  bclongeth  vntoman,  no  man  iiuingOiall  bcc 
 micu4<i>iim<imme.^^^^^y^{^  beforc thc iudgcmcHt featoFGod.  Euthymius yvhom  he 
 TbfmriuufuT'  allcdgcth  nextjis  as  plaine  to  thefamc  pujpofc.  For  although  with 
 ctrcmidcdi'  fr*u-  y(^„glft^  u^cz  OH  the  OHC  fidc  denic  iu[lification  in  comparifonorf 
 me'^lfudDal    God,  in  cowpartfon  of  whom,  faith  he,  fioi  onely  man^  but  netther  the 
 credcnufitarem    yf^^gi^  themfelues  are  iuji,  becaufe  tt  is  he  onely  that  is  not  capable  of 
 r-tioms  ^pud  lu-  ftnne,  yet  not  contented  herewitn,ne  on  the  other  hde expoundeth 
 fiitinmuamati    fh^  nfajer  ofthc  Prophct  in  tbis  fort ;  ^  Enter  not  into  iudqement,&c, 
 idco  t.ixiattu  cfi   that  ts,  deale  notftrtuly  mth  me  tn  the  time  to  come  :  I  fly  vnto  thee^ 
 in  mi  fpiritM^      and  am  not  vporthy  to  be  called  thyfonne^  neit  her  mil  I  enter  tnto  iudge^ 
 htikym.in  vf.d.  went  mth  thee,  netiher  do  I  fet  vp  mine  ovcne  righteoufneffe,  becaufe  it 
 MnUiaZ   Ih^ll^o^  ^'^  inj}ifiedheer£tnthe  flt(h,  vtherenomanlmingis  perfeUly 
 agti  iiffittuto:    cieane.  He  further  addeth  realons  of  the  viingof  thispraier,  *  be- 
 }tm!i!oil.  ^v^l  f^'***fi  ^'^^  daily  finne ;  becaufe  tree  doe  few  good  deedesin  comparifon  of 
 rifi:ifi  tuti>,»ec  that th.itiweg  commit  {\n  euill)  andomtt  (in  good)  ;  becaufe  voee dee 
 tecum  mtr.ire  ^^^^^  qoodtn  comp^irifon  of  the  benefit tes  of  God.   Now  then  what 
 
 i 
 
 !  i:td  ctitm 
 
 ''ZmToi'  ^*^(^^  ^"^^  '''^  comp^:r/fon  of  the  benefit  tes  of  God.  Now  t 
 Htcce-'ijiiuoiu-  'is  become  of  Mafler  Btfljops  righteoufneflc  ,  fo  perfeEl  as  that  t^ 
 ^^tmh-Z'Sifi-  f'iiletb  not  in  any  duetie  whtch  wee  are  bound  to  fer forme  ;  yea  , 
 c/i^ir«r/);<:;»f,j.-fuch  as  bywhich  xvee merit euerLfJltng  life?  Compare  thc  one  with 
 "^^J^ntL  the  Other,  gcntlcReader,  andthoufhaltfcehow  well  they  agree. 
 
 dui  efi.  _,,._,...,        ^ 
 
 £  Ibidtnt.  ^otidie  pecc^mits  ••  TamAh»rujn(inmimcomparaUoHU3mmtJjipms&«mJJiam$:miKim«bsnaj<tcmnt 
 
 S.  Auftine 
 
That  gdod  W$rkes  are  notfreefremftafrte  effm,      j  9  f 
 S.  Anfltne  in  the  place  allcdgcd,  hath  nothing  at  all  concerning 
 ihisttxcjtiothing  at  all  concerning  the  righreoufncnc  of  man.  On- 
 ly he  faitli  of  the  Angels,  that "  dthongh  y^fparticif^tien  ofGodihey  u  ^ur  ton:.  v,tf, 
 hiujfjetin  comfArijonofGodthejbenotinfi.  Now ifthc Prophets  'Q^'^f^^"^"**"^ 
 words  be  to  be  taken  as  yl/.  5/y2;^/>conftructh  them,  then  ihispraier  ;'rtrt»a/>af,„«'',,!! 
 muft  bcctliepraierofAngcIsasvvellasofmcn.becaurebvthc  tc-"'''^"*-'*"*""*- . 
 Itimomcor  -^«///«f,wnicli  Euihjfmtm  alio obleructh, the  very  An-  fnut. 
 gclschcmfciucs  arc  not  iu(i  in  comparifon  ol^God.  Now  wee  doc 
 no: any  whcrefindcthaticbclonocih  to  theAngels  to  piaiein  this 
 fort,  and  therefore  it  muft  bcfovntUr flood  as  is  proper  vnto  men. 
 And  that  vndcr(tanding  thereof,  the  fame  S  Anfltne  declarcth  ro 
 \$VJi\tin§'9poni[\ztPh\me:'Hovt>foeuerIfeemetor»yre/feriphtcy  ^^^'»*  in'^fcL 
 Itrdight,  yet  theu  brtngejt  a  rule  out  of  thy  treaftirte ;  t  hott  latejt  meeto  i^  reTiiu  rmi„ 
 $t,and  I amfoHndfHuittt.  The  words  therefore  import  that  not  on- ^'^"''/"<'''**' '« 
 ly  bycomparifon,  but  by  rule  of  righteoufncflc  which  Go*\h^th  ?uUm!VJp:ll*' 
 perlcnbcdtoroan.euericmanliuineisroundfaiiincofriehrcouf-  '""■•^ '■'"»& t'*- 
 r\pflcin  the  light  ot  (jod,eacn  as  eiie  where  he  faith : '  ^ccoraing4oy  idemdefucAt. 
 the  mofi  entire  rule  of  hid  truth,  no  ntAM  Iming  (haH bee  tPtfttfu d  m  his  '""'•^  '''"^f-  '''*: 
 ^ght.  Which  he  dcciareth  yet  more  plainly  in  h\%  forcf  aid  CNpofi-  *dint(ie^,m 
 tion  vpon  the  Pfalme,  when  he  teachcth  that  by  the  fame  defaults  "?«'-^'«  *"''"•'"' 
 for  which  we  praic  dsiiy  ^nto  Goa^forgmevs  ourirefpajjes ^\t  com-  iuj},ficah,uir,  &c. 
 nieih  to  pjfTc  that  nomanliuinefliall  bee  iurtificdinGodsfijihi:  ^ 'f'^'" ^/"'j 
 ^  Let  the  ApoJilesthemfelHes  fay^  let  them  fay ,forgiue  vtour  trej  ft<>U4K*ni,Dt. 
 fajfes.  And  when tt (hall h e  faid  vnto  them.vebj  doje fay  thtu  ?  H'hat  EulmtufLrn 
 areyour  tref^afjes  ?  let  them  anfrver :  Becanfe  no  man  lining  (hall be  if*  fHent,  ^ate  he. 
 Jitfiedtnthjftght.  Gregorie s  m\nAz  is  fufficicnilyplaine  by  that  that  i'//f"2?r/r^. 
 hath  bcenclaid  before.  For  what  tnough  hcc  fay  that  therighic*  /"Wmw  .s>»/,m, 
 oulntfic  of  men  &  Angels  is  nothing  in  compatifonofGod?  Doth  *Zr^^t  *' 
 
 thatimporttriatthcrc  IS  nothing  elfe  meant  by  the  Prophet,  when 
 hcc  praicth  vnto  God  not  toentcr  into  iudgemcnt  with  him  ?  By 
 this  then  wee  may  fccthe  Icwdconfcienccsof  thelc  men  in  citing 
 iBc  authorities  of  thcancient  Fathers.  Hce  hath  brought  vs  hccre 
 a  great  companie  of  their  names  for  him,  when  there  is  not  one  of 
 them  but  fpcaketh  exprcfly  againft  him,  and  thcmcfi^ofrhcm  in 
 thcfrlfe  (amc  places  whence  lie allcdgcth  them.  But  he  tcllcih  vs 
 further,that  his  cxpofltion  is  taken  out  of  lob,  from  whom  hcc  al- 
 Icdgcth  thcfe  words  ;  *  Ik^norvtrri/yititeuenfo^thatriomancempagjf^i.^^^ 
 red  to  Ged(haEheifi[itHtd,  In  which  fort  it  is  truc,chat  we  alio  read 
 
 the 
 
5'9<^     TktgoodlVorkesAremtfreefromfimeeffm. 
 
 thcwordesin  fomc  of  our  tranflations,  bucit  is  true  alfo  that  the 
 
 word  of  comparifon  {$  not  at  all  found  in  the  Hebrew  text.  Thcre- 
 
 ItftmS"'  fore  y^noi  ^<>«M«wtrannaiethit  adveri^nrnthm  :  b  mj  mBa 
 
 ^^» '  wan iufiifie  himfclfc  with  God ? Pagnine  thus  j '  Howwilla man iafit' 
 
 ^cf  "£f "  fiehimfelfemtbGod  f  5..%«/?;»^alforcadethtotheramccffca, 
 
 cumDeo?  d  fjow[ha/l  am4»  beinH  before  God?  Therefore  thefc  wordesof /a^ 
 
 t'^!$nm(:ib.  hauc  nothing  at  all,  whereupon  that  cxpoficion  of  his  may  haue  a- 
 
 *cap.^o.Sluem.'\  ny  gtound.  Aod  though  lob  had  faid,  that  man  in  comparifon  of 
 
 mni'^e"^    Godis  notiuftorcaunotbciuftified^yetitfollowethnoc  that  thac 
 
 Deum  t  therefore  fliould  be  sll  that  Danid  meant  in  faying,  that  ko  man  If 
 
 mng^aUbe  iufitfed  in  Gods  fight.  And  that  appcarcth  by  S.  Au(iine 
 
 in  tlie  place  now  allcdgcd,wherc  bringing  in  the  words  of /*^j '  If 
 
 I  fhdlcAllmj  felfcinfi  ^  mj  mouth  [hall ficakemckedly  ;  hecexpoun- 
 
 s^ug.ihid.Simt  deth  the  fame  thus ;  ^  IflpjalUallmyfelfeiufiagainfthuiHdgement 
 
 tujiumdixero  cm-  ^{jgfg  thepcrfeU  rule  ofrighteoufneffe  frooneih  me  to  be  vmufi,  fnrely 
 
 Xti"ierf!ali'iu  my  month  pjallfpeake  mckedly^^nd  in  rcfpcd  hereof  faith,that  thou 
 
 tufitti4^  rtguUmt  yvof cJes  wetc  vfed  by  Danid :  Enter  not  into  iud^ement,  &c.  For 
 
 fr»fe£i»tmpieu.  this  caufc  thcnaic  wce  taught  lo  to  pray,  becaMjephe^erfeUrttleof 
 
 iusuiramtHm.  righteoufnesfroftethvitobo  vniufi  if  God  enter  into  iudgmcnt  uich 
 
 vs.  •  By  this  place  therefore  wee  whollie  oucrthrow  the  lighteouC* 
 
 nefieof  man,  and  do  firmclyprooue,  that  no  man  lining  eithcrgc* 
 
 nerally  in  the  courfc  of  his  life,  or  in  any  particular  z^  or  afts  can 
 
 beiuftifiedbeforcGod,  ifGodcall  him  to  the  triall  ofthc  prccifc 
 
 and  pcrfc6lruleotrighteoufncfle  and  truth.  Yea,ifnomancan  be 
 
 found  iuft  in  the  fight  ofGod,  then  it  muft  ncccffaril y  folio w,that 
 
 no  adl  of  man  can  bee  found  iyft,  becaufe  the  a6l  muft  necdcs  bee 
 
 according  to  the  condition  and  quality  of  the  man,  fothat  vnleflc 
 
 amanbefully  andperfefllyiuft,  no  artfully  and  perfedlyiuft  can 
 
 pi  ocecdc  from  him , but  muft  needes  hauc  a  ftaine  of  that  fin  which 
 
 bcrcaueth  him  of  chc  title  of  a  iuft  man. 
 
 48.  W.  B I  s  H  o  p. 
 
 Efay  ^4, 
 
 One  other  ordinary  hackney  of  theirs,  is  that  out  of  the  Trofhet. 
 All  our  righteoufneife  is  as  a  mentlruous  or  defiled  cloath.  The 
 ivhich  I  hatte  already  ridde  to  death  in  the  beginning  of  the  (^nejlson  of 
 infllfication,  rvhere  it  was  afledged  :  The  anftver  is  briefly,  that  the 
 prophet  praying  for  thefnnes  of  the  people j  fpeaketb  in  the  per/on  af 
 
 the 
 
7hat  good  Workes  An  not  free  from  ft  nine  of  fin.       f  9  7 
 
 the  frnfuU ;  fuch  at  the  common  fort  of  them  were ,  who  had  merefinnes 
 then  good  workes  ^ttndfo  thetr  right  eoufneffe  was  like  vnto  afpottedand 
 fiaynedcloath,  Nox*  thu  difprooneth  not,  but  that  their  good  workes 
 MthoH^h  butfevo^yet  were  free  from  a/lfpots  oftm^uitte:it  onelj  proo- 
 uetb,th4twtth  their  few  goody  they  had  a  great  nnmber  of  euill^  which 
 defi/edtbeir  rtghteoufftefe,  andmadeit  like  ^fi  anted  chat  h. 
 
 R.Abbot. 
 
 He  hath  fo  rid  this  hackney  of  ours,  as  that  he  hath  pitifully 
 galled  himfclfc  in  the  riding  of  him.  Wc  do  imagine  that  by  liuc 
 time  he  hath  better  aduifcd  of  this  whole  matc«r_,  he  will  thinkc 
 thatfotne  body  did  ride  him  when  fird  hctookc  this  bufinefle  in 
 hand.  Wetnay  here  fee  the  bhndcinfojcncicofa  prcfumptuous 
 Tainc  man,  who  hauing  faid  nothing  but  what  is  iuft  ;y  to  be  dcii- 
 ded  and  fcorncd,  yettakcthvponhimasifhchad  giucnvs  feme 
 very  admirable  and  learned  anfwcr.  Yea,  in  this  very  place  he 
 bablethasifhis  wits  werctofccke,  ( rolTing and thwarthing that 
 in  one  line  which  he  vttcrcih  in  another.  He  tdleth  vs  that  the 
 words  of  E fay  were  fpokcn  in  the  perfon  of  the  finfttd,  who  had  more 
 (l»nes  thengoedwerkes^andfo  their  right eoufnejfe  was  like  vntoafp9t~ 
 tedandflainedcloath:ii\d  yet  by  andby  hefaith^  that  r^rir^caii 
 worket  though  but  few y  were  free  from  all  fpott  ofimquitie.  Againc,a$ 
 vnccrtajne  where  to  ftand,  he  tcljeth  vs,  thzttheireuillwerk/  defiled 
 their  righteoufneffe^  and  madett  Ukeaftainedcloath.  If  their  good 
 works\vercfrcefromaH"potsofirjiquity,how  did  their  cuil  works 
 defile  them,  and  make  them  hke  a  ftained  cloath  >  Or  if  their  euiil 
 works  did  defile  theirgood,and  make  them  likca  ftained  cloath, 
 how  were  they  free  from  all  fpois  of  iniquitie  ?  Againe,wc  would 
 dcmaundofhim,  how  finful/,  or  as  he  hath  called  them  before, 
 cuill  and  wicked  men  fhould  do  good  workes  free  from  all  fpots 
 ofiniquitie,  feeing  our  Sauiour  fo  plainly  fiith,  that*rf«r«;//rr«^JJ^^-7-^'- 
 cannot  bring  forth  good  frtiite  J  wo  moiQ  t\\zn  we  can  gather  grapes  of 
 ihornesorf.ggesofthijiles.  S.PaulK\Ul\\  vs,  lUnhto  them  that  are  ^'^^■x^^. 
 VHcleane  nothing  is pf*re,  their  mindes  and  confciences  being  defiled.  Sfr.7".s"jfnit 
 Which  made  S.Sernardzo  fay,  thit''  if  there  be  a  blemiPf  or  b/or  in  "^"""•"■'•'f  »• 
 the  confrience,  nothing  that  commerhfram  tt  fja/i be  without  a  blot,  tx nyrld^'lc 
 How  then  can  is  itand  good  which  AfSfjhopCinhy  ihat/wyV/^wJ""^'"^"*" 
 
 iricked 
 
jqS        ThAtgeodWorb  Are  not  free  from ftam  of  fin. 
 
 wickjd  men  do  goodvDorkes  which  are  free  from  allfpots  of  ini^fiitie  f 
 But  thus  he  turncth  all  ypfidc  downcand  according  to  the  prefcnt 
 occafion,  Ictteth  goc  vvhatfocucrcoramcih  next  to  hand,  without 
 fcare  or  wit.  But  vpon  the  place  I  neede  not  to  ftand.  J  icferrc  the 
 d  se^  J,  Reader  to  that  that  hath  bene  '^  before  faid  thereof,  where  it  hath 
 
 bene  Qicwcd,  that  the  Prophet  by  way  of  prophecie  endited  the 
 praicr  in  the  name  of  the  faithfull  that  were  to  liueiti  the  defolati- 
 ons  of  Icrufalem  and  the  Ternple ;  that  the  praicr  of  the  Pf  ophcc 
 Z)4«/tf/,at  that  tinte  fully  cxprclfeth  theeffed  of  the  fame  praier  of 
 £/4/rand  therefore  that  it  is  the  cofcflionofthc  faithful!  &  godly, 
 that  their  ri^hteoufneHe  is  as  a  ftained  cloth,and  that  the  auncienc 
 Fathers  hauc  vied  the  placefor  proofc  thereof. 
 
 49.  W.  Bishop. 
 
 5 .  There  is  not  a  man  who  doth  not  (innc :  j4»d  blcfled  is  the 
 man  whofe  finncs  be  not  imputed  to  him ;  andfuch  hke .  /  anfwer 
 that  the  hefl  menfmne  venialljfy  and  are  happy  when  thofe  thieirjinnet  be 
 yardoned-.but  allthin  is  cleane  be^des  this  (juefiioM,rvbere  tt  is  oneljen- 
 qHired^whether  the  good  workei  that  the  iufi  dv^  be  free  from  finney 
 and  not  vphet  her  they  at  other  times  dojinne,  at  the  leafivenially .  This 
 is  allrohichyi.VcxiiWishere  &  there  obieEletbagaittft  this  mat  ter'.hMt 
 hecaufe  fome  others  do  aUedge  alfs  f»me  darke  places  out  of  the  Fa- 
 ,    thirs,  /thinly  it  not  amtjje  tofolue  them  here  together. 
 
 S.Cyprian  jaith :  That  the  befiegedmind  of  man,  can  hardly 
 refift  allaffaultsof  the  eneroic :  for  when  couctoufncirc^is  ouer- 
 throvvne,vpftarts  lechery, and  fo  forth. 
 
 Anfwer.  Allthlsistrne^  that  theltfeofman  isa  ferpeiualirvar» 
 
 fare  :yea  man  affified  with  the  grace  of  God ,  may  per f 01  me  it  moB  va- 
 
 Itantly,  and  neuer  take  any  mortall  wound  of  the  enimtes :  a/t hough 
 
 through  his  own  fratlty  he  may  be  fomtimes foiled, 
 
 'Di^ii.caf.Ve-        S.Hierom  affirmeth  :  That  then  we  are  iul}  when  we  confelTe 
 
 "'"'  our  fclues  to  be  linncs. 
 
 Anfwer.  That  atltu^  men  confejfethemfelties  tojinne  venially.  but 
 
 nettherofthefe  ^U'res  comeneare  the  point  m  tjue/^ion,  that  not  one 
 
 .   g 00 d  deede  ofihe  tuff  man^  is  without  fome/pet  orfiatne  offinne. 
 
 Et>ifi.i9,  •    S.Auftine^<«^r^<?/^wr^i(jrMo(lpcrfcd:  charity  which  cannot 
 
 ■  '      '    beencreafcdjistobcfoundinaoraaniii  ihis.liffejandasloiigasit 
 
 '*.  may 
 
p 
 
 That  good  IVorks  are  not  free  from  Jlain  of  Jin.         5-99 
 
 may  be  cncrcafcdjtbat  which  is  Icflc  the  it  ought  to  be,  is  faulry,  of 
 which  fault  if  proceedcth,  thattlicrc  isnonjan  who  dorh  Good 
 aoddotli  not  fiiine.   Allthi^  wegranttohetrue  :that  no  rnxn  hath 
 foperfe^  chari:j  intht6  life^hut  that  fometimes  he  doth  lejfe  then  hee 
 oHght  to  do.  a*;dcoiiJe(jHCMt/j  dot  h  not  fowell^yat  that  now  and  then  be 
 (i'jneth'at  the  least  venially^andthat  therfore  the  faid  holy  DoHor  hud 
 !n[i  canfe  to  fay.SNohcto  the  laudable  life  of  a  man ,  if  jt  bee  exa- 
 mined withouf  miTcy.  All  which  notmthjlanding  tufi  men  may  out  cLaT"' 
 ofth:it  chart!jrvhtchthijihaue  in  this  life  do  manygoodrvorkes^  tvhtch 
 are  pure  from  al  fmne  ^as  hath  bene  froned.    They  alledaeyet  another 
 placeoHtof  S,  Shliine:^\\2X  bdongeth  vnto  the  pcrk<5lion  of  a 
 iull  man^to  know  in  truth  his  imperfec^i6,and  i-i  hun^ility  to  con-  i»i.vfw,</«^ 
 ffT-it  True-.that  is  ^ashe  teacheth  elfe  where  \  Fnff,  that  the  perfe.  ^^'^''^''^i-"P-7 
 tlion  of.thU  life  is  imperfeUio'n^  beinj^  compared  rvith  the  perfeUton  of 
 the  life  to  come.  Again, that  the  moftperfetl  in  this  Itfe^hath  many  tm  ■ 
 terfe^  ions, both  of  wit  andwill^and  thereby  many  light  faults. 
 
 Now  come  we  vntoS  Gregory  onr  blejfed o^pofile ,  out  of  whofe 
 fweet  words iUvnderfiood,  they  feeme to  haue fuelled  this  their  poifon. 
 He  faith:  The  holy  man  lob,  becaufe  he  did  fee  allthe  met  Jt  ofour 
 vcrtuetobc  vicc.ifit  be  ftraightly  examined  ofthcinwardludge,  wff.*^"^'*'* 
 doth  rightly  addc,ifl  will  contend  with  him,  I  cannot  anrwcrhmi 
 onefora  thoufand. 
 
 Ia»fwer,that  by  our  vertue  in thatplace,is  to  beevnderjfood,  that 
 vertue  which  we  haue  ofour  owne  Hrength,  without  the  aide  of  Gods 
 grace;  which  we  acknowledge  to  be  commonly  infe^ed  with  fame  vice: 
 thatS.  Gregory  fotooketty  appeares  by  the  words  ^  both  going  before 
 and  following:  before  he  wnteth  thus;  A  man  not  compared  to  God, 
 rcceiuediuHicc.  but  compared  vnto  him, he  lecfcih  it.  For  who- 
 focucrcomparethhimfdfc  vnto  the  author  of  all  goodjiecfcth  that 
 good  which  he  had  recciued:  for  hee  that  doth  attribute  the  oood 
 Tntohimfclfc,doth  fight  againft  God  with  his  owne  gifts  :^yfnd 
 4/}rr  r^w;  To  contend  with  God,  is  not  to  giuc  to  God  the  «lory 
 of  his  vertue,  but  to  take  it  to  himlelfe.  And  fo  all  the  merit  of  this 
 our  vertue,  whithcommeth  not  of  God,  but  is  attributed  vnto  our 
 felfe, as  proceeding  onelyfrom  ourfelues.is  th:  very  vice  of  pride,  and 
 cannot  be  pretudicall  vnto  true  g  ood  works,  all  which  wee  acknowledge 
 toproceede  principally  from  the  grace  of  God  dwelling  m  vs.  Hee  faith 
 further  rv$th  S.Augu(hne,  that  in  thus  Itfewe  cannot  attatne  vnto  per- 
 
 feU 
 
6  00        That  good  ^orkf  are  not  free f rem flah  of  fin. 
 
 feBfpirity  ^fuch  as  (halt  he  mheauenreade  the  h ginning  of  his  firf 
 andfecond  hoke  of  Morals  ^and  thereyoufhall  finde  him  commeKdiMg 
 Job  to  the  skies, 06  a  good  and  holy  manfybu  tem  flat  ton  notfotled^ht 
 much  ad'Maced  in  vertue, 
 
 -R.  ABBO*r. 
 
 Thefe  arguments  the  mofl:  of  thcra  are  foiftcd  in  ofhisowne 
 head,  there  being  none  of  ours  that  alledgcth  them  to  that  pur- 
 pofcto  which  he  produccth  them.  But  thus  bccaufche  would  bcc 
 takenroravaliantwarriourhcmakethhimfelfca  man  of  ftraw  to 
 fight  with,and  with  all  his  might  faeftirrrth  himfclfc  againft  a  fha- 
 dow.  But  the  worth  ofhisanfvvcrs  is  fjrft  to  be  feene  in  that  which 
 a  P&lm.ji.j.     he  faith  to  the  words  of  the  Apoftlc  ;  *  Bleffedis  hee  to  whom  the 
 Lordimputethnot  finne.  7he  heftmenfmnevent^HyXmh  he,  and  are 
 happy  vphen  ihofe  their  /tanes  he  pardoned,  I^ow  the  Apoftlc  cxpoun- 
 dcth  the  f or giuenefi, or  not  imputing  offinne  there  fpokcn  of,  to  bcc 
 xh^imptitationofrtghteoufneQe.  Buc  the  forgiuene(Ic,of  their  veni- 
 allfinnesjis  not  the  imputation  of  rightcoufocfle  bccaufe  withoirt 
 any  forgiuencflc  of  veniall  finnes,  a  man  continue! h  righteous  and 
 iuft,  as  wherein  there  is  no  breach  of  iuftjcc  and  rigiiteoufnclfc, 
 andnotwithllandingthcfameamanisiuttinthc  fightofGod,af 
 out  of  the  Romi(hdo(ftrine  was  flicwedin  thcrcdionlaftfauing 
 one.  Therefore  forgiuencflc  of  finnesfpoken  of  in  that  place, can- 
 not be  vnderftood  of  veniall  finftics.  Again,  he  maintaineih  in  the 
 c^lgjllil.     queftion  of  Sitiffadion,  that  forgiueneffcof  finncs  takcthnoc 
 t*?^"^' ^''/"\,  away  the  tcmporallpuniflimentoffiiTne.  How  then  i«  a  man  hap- 
 circumUtraripec-  ptc,  when  thofc  vcniall  (innes  be  pardoned,  it  tor  want  of  latiftaai- 
 ca'i^fuKytccufiri  ^^^  ^^  remaiue  ftill  to  pay  deare  for  thcm.as  he  fpcakcth  m  his  Epi- 
 
 trrrnis  canfcttmt  rt,._.  n      ■,  * 
 
 asfogitattombm  ftlc,ui  Purgatory tirc.? 
 
 iaiv,  noninmmri      j|g  bringcth  in  3placc  ofCypri^n.SLS  idlcly  asbcc  did  the  former 
 
 c*ftum  tor  prxfif        *  f  ifLr-L  C         U-L  -i         i 
 
 vicn^deiufitua    tcxts.  TothaL  which  heiaith  weanivverhim,tnatitisby  thegracc 
 fux.sitrgocorcx.  of  (thrift  throuoh  thc  fora>ucnefle  of  fins,  that  the  wounds  which 
 
 (larHnonpoujt  .         r  i^  •         l    l  ii    r»      <~     i  i  « 
 
 iyfantri,<]md  the  faithfuU  man rccciueth^De  flot niortail.  His  foilcs  and  wounds 
 frxfuma- de  futi  ofthcmfelues  are  fuch.as  that  he  niu(i  fay  with  Bauidx  b  If  thoH.O 
 nhrjtwncer  He  f,ord,he cxtrcams  tomarke  miquttieSyVPhocan]ta»di  '^HefaWfiaithS, 
 mfencorJu  Dei  j^a^^g  f^jg  ^fjoig  /ffg  of  man  m  a  manner  to  be  barked  at  on  enerj  fide 
 wtthhis  finne,\  allconfcienccsto be dccHjed  by  their orvne  thoughts \ 
 
 '   that 
 
ThAtgtodWorhitrenot free  from Jlain  of  fin,        60 1 4 
 
 th4tthert  U  not  4  cUane  hear  t  found,  that  caftfrefunte  oftt  owne  rtah-' 
 
 teoHfrejfe'y  If  then  there  cannot  he  found  a  cldnseh^art,  whichr»ay 
 
 i  frefttme  of  it  cwne  rtghteoupiejfe^  let  the  hearts  of  aU presume  vpon 
 
 I  th*  mercy  of  God,  and  faj/j  If  thou  markefi  im^H:ttes,  O  Lord,  who 
 
 P>all  abide  tt?  Let  iVl.u(kr  Etftjop  inaike  ic  well,  that  in  this  war* 
 
 fare  there  is  no  licarcclcane  thnt  can  prelumcol  it  owncnqhtcoul- 
 
 ncllc,  ap.d  that  wc  hauc  nothing  to  iei\  vpon,  but  oocly  Gods 
 
 I  mercy. 
 
 To  the  place  offZ/V/'owf,  he  faith,  that  aUiu^  men  confeffc  ihrm. 
 fclucstofinneventall).  Buc  iuli men  coiifieik  their  (inncsii.  the  iamc 
 meaning  as  they  {\y^Forcnhe  vs ofirtrefpa[les.Thcy  fgy,  Torgtnevs 
 tur  treff.ilJts fi%  S .Aufline  iaiih  the  Apo(Ucsclid,as  wc  heard  before, 
 for  iholc  lliincs  for  which. they  fay  alfo,  Enternot  into  ladgmmt 
 with  thy  fer  Hants,  for  inihj  ftght  no  mAnltHingflj^ill  be  luftifitd.   fi-cv 
 confeilc  therefore  iuch  fioiicsas  hinder  them  from  beino  iufhfic^ 
 in  the  fighcofGod, which  M\Ei^op  'aith  his  venial),  (innc^  do  ncr. 
 The  rcj-cating  of  the  whole  fcntcncc  o'i  Hierome^  is  afuillcicnt 
 anfwcr  to  him,the  latter  part  vvhcreofhe  concealeth.becaufe  it  ra-  . 
 kcth  away  his  glolfc  vpon  tiie  former  :''7i&<r«  are  we  tali  when  we  con-  L  x^Tumlu/tiu' 
 fefje  otirCelHet  to  be  (inn  ers, and  out  rifhteoufnefflAndeib  not  vpon  our  '"'"1"'»''='  "<>> 
 ervne  went,  hut  vpon  the  mercj  of  God,  It  our  righccoufncffe  confift  m-ir  tx  tujuu:,  r,^ 
 inthcacknowlcdecmentofour  finnes,  andin  the  mercy  of  God  J^""-°  *xp'V'' 
 pardoning  and  torg'uing  the  lamc.thcn  is  there  in  vs  no  fuch  perfe-  conpji,t\nqaiccf 
 6lionas-^/.  -^//^'S'ofpealcethofjncitncrcanany  worke  comefrom  "*" 
 vi,tliarcanhauethetitleofablolutcandperr(dt  Dghtcoufnc*  be-  T'ie»'ft,L\ha,i- 
 forcGod    Andihis  will  bceyct  more  minifcft  by  that  that  in  the  '"'f''-*""""!- 
 next  place  is  allcdged  out  of  Saint  y^yijiine ,  whonoting  diuers  dc-  'I'uXmo  Z„t- 
 grees  of  charity,  faith  thai  *^  ti'e  rr.oJiperfeCl^chartty  no  further  to  be  t''"  "'/"""■ 
 
 ■  r  i    ■  r    I  till  ,i,^  »<"'«'  ^tmdiuauicm 
 
 rMereajed.is  tn  no  man  fo  long  as  he  liuetb  here^  andfo  lon^  m  it  m.iy  be  ^"ifr,potefi.p,e,. 
 tncreafed  th^u  that  is  leffe  then  it  ou^ht  to  be, is  by  reafonof  a  corruD-  Z"'^",^""'?"''' ';■- 
 tMn  or  ae fault.  Nowhccreto  Sainr  ymitine  addeth  not  only  that '•'•^'■••'"y?- 
 which  Mailkr  /?/i2»«/)mentioneth ,  though  hee  mention  it  alio  bv  \!l^Vlt\ 
 
 ilte  ','  Byreafonofnhich^  corruption  ^  therais  not  a  man  tufi  vpon  \^r,-^;,„ntn 
 C4r,h,tfhich  doth  good  and  fwneth  not,  but  alfo  another  fcnrcnce  ";;;j.!;,/''' '■^* 
 which  he C(>ncealetri,^i^;rr<i/o«  o f which corrtipt: on ^  no  man  Ituin?  -^'g-dt.liarbit. 
 fhaUbe  iufiifitdin  the  fight  of  God  Now  if  by  reafonof  a  corruption  h^svy^lt, 
 remaining  in  vSjtherc  be  fuch  an  imperfcdiion  ofchnriiv,  which  is  "^'"«/?'/:--4'{*r. 
 the  (ubliacc  ofiahcrcnt  iullice,as  that  no  miliumg  flial  be  iuHified  ^'' 
 
 in 
 
 Dt$ 
 
6o  2       That  good  IVorksare  not  free  from  flm  of  fin. 
 
 in  Gods  fight,  then  can  no  good  workc  proceed  from  vs,  which 
 can  be  faid  to  be  pcrfeifily  and  enticrly  good.  For  from  an  vnper- 
 \Bern.iHCaitt  fer.  fc6lcaufe,cannot  comc  a  perfect efFc(!^,  '  Jf  they eotehee faulty^  the 
 TiSiradixin^     ^ranchalfomH^befo.  Aiameleggecannotyeeld an  vpright  and 
 ftcdfaftgate.  Therefore  necdes  niuft  there  be  a  lameneire  and  ble- 
 rpifhinallthc  good  workes  that  iflTue  from  vs.  For  charity  is  not 
 fuch  asi:  ought  to  be,till  \Nclouethe  Lor  d^ur  God  with  all  ourfoule. 
 k  .AwMperfeEt.  But  ''/^  lottg  04  there  a>  any  carnallconcupfcencefiod  is  not  loued  with 
 I'^lt't.ct'.mcfidt.  allthefofile.  And  fo  long  as  wee  line  heere,  there  is  carnal!  concu- 
 rs c-t'S'^"'  pifcencc  againft  the  law  of  the  minde.  Therefore  fo  long  as  wee 
 von  omyiimodoex  jj^je  hcrCjcharicy  is  neuer  pcrfefl  in  vs  as  it  ought  to  be,  neither  ca 
 ^twDeuu    '  ^^'"  any  perfect  good  workc  be  efFeiftcd  by  vs.  M.  Bi{hop  minceth  and 
 qualificth  the  marter_,that  rto  man  haib/b  ferfeH  charity^  but  that 
 fometimes  he  doth  lejfe  then  he  ought  to  doe.  But  the  argument  proo- 
 ueth,  that  charity  is  alwaies  vnperfed  in  this  life,and  therefore  noc 
 foraetimcsoi]eIy,butalwaies  a  man  doth  lefle  then  heoughi  to  do. 
 1  UiUr.iipud^U'  There  is  ahvaies  a  blot  that  ftaincth  our  charity,  '  by  reafon  whereof 
 gul.coitUt./iaJi.  we hanenothmginvs clean^nothtnginnocent^  as  before  was  cited  out 
 J.  iipraje  .44.    Q|r^jj^i.y  .  gnd  ihcrcforc  It  Can  yeeld  no  works  that  are  free  from 
 blot  and  (hine.  ButtheRcadei4§ihecrc  to  note  theconftancie  of 
 this  man,  whoaffirmeth  here,that»e>w4»  hathfoperfeU  charity  in 
 this  Itfe^but  that  fometimes  he  doth  lejfe  then  he  ought  to  ^»tf,  whereas 
 before  hee  hathtold  vsof  arighteoufnedcfopcrfcdlinthislife,  as 
 m  i>ca.4j.         that  ^itfaileth  not  in  any  duty  (vhtch  we  are  bound  toperforme.  Thus 
 giddily  hee  runnethjt.o  and  frojbeingvncertaioe  what  to  fay,  and 
 2biJap.7if'.e   ncucr  knowing  where  hee  may  ftand  fure.Now  here  hefaith  ,  that 
 el :  7»t  laudai'iit  ^  thcothcr  faviiig  o^  Atiflme^JVoe  to  the  laudable  Itfe  of  man,  if  it  beg 
 r  /.WW  inifmcor-  examtKcd  wiihout  mercy, IS  (pokcn  in  relpectot  venial  linncs,v\her- 
 diidfcu'i^seam.  as  ^«/??«r  vfcth  thc  wojds  in  tefpccft  ofbcH  fire,  which  they  fay  is 
 °4C^7,cun^ne'   not  incidctit  to  thcit  veniali  finncs.  Fovhauing  profefled  that  hee 
 he  viiatquan-   ddr/i  not  fajj  that  after  baptifme  nowordvpcKt  out  of  his  mothers 
 'vT<ctr^*J"lhy>cu.  mouth  againjl  Gods  commaundement,  andthat  Chrtfi  faith  jthat  if  a 
 Moiuiuitciu'n    ffi^yi  fay  to  his  brother  ^foole .  he!.s  gutltyofheilfre^  hceaddeth  thefe 
 '^Z'rnl'tn  pfai   wofds; "  ^nd  woe  euen  to  the  commendable Itfe  ofman^tfthoufet  aftde 
 \i%.i^xnol,i(i    f^ercyiniheexamtninqiorliftinAoftt.  To  which  purpofe  hee  faith 
 
 onoi  dibcamui         .  ^  1  i  r.  rrrt    /  1         11  1        r  ■    n  1    1      ,. 
 
 *Keimt\ vxnohu  allo  10  another  p.'ace^  Whofoeuerltunh here^jo^x^ocuennjily  he  Itue^ 
 
 [i/jiioddchitni-  woevmohim,  tf  God  enter  tntoiudgement  with  htm.  Jn  which  fore 
 
 Arnohuu  alfo  faith,?  Woe  vnto  vsif  hee  require  nhat  tvee  oire  to  htm; 
 
 vpoe 
 
That  good  IVorh  are  »ot free  from  flam  of  fin.        6  o  5 
 
 vf9e  vnto  V s  tf  he pitji  vfhat  he  o»eth  to  vt,l\\ck  woes  arc  not  vtrercd 
 inrcfpc*5lofPurgacoryorany  tcmporallaftiidion,  but  inrcfpcd 
 of  the  ifTue  oFchat  finall  drcadfull  iudgemcnt,  the  Icntcncc  wherc- 
 offhalllland  for  cucr.  Now  if  they  hauc  learned  by  the  word  of 
 God  to  denounce  this  woe^  then  woe  to  M,Bifhop^  that  to  the  con- 
 trary defcndcth  a  rightcourncfl'efoperfc<5l  in  this  life,  as  that  his 
 righteous  man  "^  needeth  not  greatly  tofeare  the  rigorous feutenee  of  a  q  Sca.4, 
 iufl  ludge^zs  who  faileth  not  in  any  dnty  that  he  is  bomd  t^performe; 
 wlio  can  kccpc  himfelfc  from  all  but  vemallflnnes,  which  arc  cafily 
 forgiuen  '  by  the  Btfhopf  Iflejfing^hy  holy  water,  ly  knocking  the  brefl^ 
 by  faying  a  Pater  nojier,  by  extreame  vnliion,  and  fomc  other  fuch  ^  ^^'"^^'^i^- 
 deuotions  madly  dcuifcd  to  that  end.  As  touching  the  other  place  u. 
 of  ^Ar/?/»r,it  hath  bene  already  (liewed,  that  our  nghteoufncfle  in  '^"'•^'^••""•'» 
 this  life  i/vnpcrre(f>,noc  oncly  by  comparifonjbut  fimply  in  it  fclf/ 
 and  according  to  that  that  here  is  required  of  vs.  The  imperfcdi- 
 onsofwitand  will,  which iW.5/y^<7^1peakcth of,  arc  fo great  and 
 (omany,  as  thauif  hec  did  but  with  a  feeling  heart  and  confciencc 
 confidcr  the  fame,  hec  would  find  that  there  is  fmall  caufc  m  the 
 mol^  pcrfc(ft  of  this  life,to  picadc  for  thatperfcdion  that  he  mam- 
 taineth.  But  bceing  a  man  of  a  frozen  and  dead  heart,  and  neither 
 knowingothersnor himfelfc, by  thenamc  oimanyltght faults  hec 
 paflcthouerthofe  things  which  make  the  moft  righteous  and  iuft 
 to  £;roancvnder  the  burden  of  thcm,and  to  fay  with  Dautdf  Mine 
 tnitjuitier  are  gone  otter  my  head,  Mdare  ItkeaforebHrdtHytooheauy       '^  •'** 
 formectobeare;  ^  My  (inneshane taken  fucb  holdvpon  me ^t hat  I  am  t  Pfal4e.11, 
 not  able  to  looke  vp.they  are  moe  in  number  then  the  haires  of  my  head, 
 and  my  heart  hathfatledme.  Tufh  faith  M.  Bi[hop,  what  nccdc  all  l^f'f'^'^.iuft!!^- 
 this  adoc?aIl  thcfc  are  but  light  and  vcniall  faults ;  but  hccrrhy  wee  tuwfiradic.crir 
 concciuc  that  neither  his  will  nor  his  withaueindetdc  that  pcrfe-  Z'^lTtftjA** 
 (^ion,th4t  it  were  fit  they  fhould  haue.  His  anfwcr  to  the  words ''"«'"" '^'i"'»« 
 o^ Gregory  is  ridiculous  and  childifh.  Gregory  forfooth  by  ourver-  '^  il£' 
 
 tue  meancth  the  vertue  that  wee  haue  of  our  orvne  fircngth;  when  as  **  '*'^*"  '*'"' '. 
 Gr<;f»r/tftcacheth  that  wee  hauc  no  vertue  of  curounc  ftrength,  7,'^irlmc'rl 
 but  oncly  by  tliPgifcofGod.  "  ItiscaUed  our  rtghteoufneffe  ,  {aith  -"""« */'«>«- 
 he  in  another  p\Acc, no  trvhffh  is  ourt  of  our  orvne,  but  which  by  the'll^f^uHif'tu' 
 gift  ofGodbecommethoun.AccoTdingto  this  meaning,  hec  faith ''''"*^*''"^'"''^' 
 ihat  *  the  holy  man  \ob,bec.wfe  he  faiv  all  the  merit  cfoar  vertue  to  be  uc.'"cr'y  ** 
 vwe  iftt  be  finely  tudgedbytbe  internaliluifeydd  rightly  adde.  If  I 
 
 Sl^  ^  mil 
 
6  o4        That  good  fVorh  Are  notfreefrdmftm  of  fin » 
 
 ivitt  contend  nith  him  J  pjallmt  heeabletoanfrver  himoneforathoH^ 
 /^w^.  Heapplicth  his  fpcechto/o^;rightcoufncflc,vv'ijichhcehad 
 no  caufe  toimagine,that /e^alledgedasatrained  vntoby  hisowf> 
 rtrcngth.  And  (liall  we  be  fo  mad,as  to  thinkc  that  \Uob  had  bene 
 pci fe(Sl  by  a  righteoufncffc  rcceiued  by  the  gift  of  Godj  hce  wouM 
 fay  hccouldnottherforeanfwcrGodjbccaulchc  fawall  the  me-- 
 ntofthevertucthathchad  by  hisowneftrengthtobccbuj  vice.** 
 .    ]t  is  ftraagc  to  fee  that  thefe  men  (hould  be  fo  blindc^as  not  to  fee 
 the  groircabfurdiry  ofthcfe  fhifts.<jr<'^<?'7fpakc  to  theinftrudlion  i| 
 of  his  hearers,  whom  furcly  he  thought  not  to  be  worfc  then  the- 
 Pharifcp,  but  knew  that  they  attributed  their  vcrtuc  and  rightc- 
 oufnefle  to  the  gift  of  God  ;  and  of  that  righteoufnefle  which  they- 
 confeffed  to  bee  Gods  good  gift,  teachcth  them  to  acknowledge,., 
 th.it  through  our  weakencdc and  frailty,  icbccomracch  defcdiuo, 
 and  faulty,ifGoc!  call  it  to  precifeand  ftridlexamination  &iudgG- 
 yTiib.capA\.Om-{nc\M,  Eucn  asclfewhcrc  hcefarthagame  J 'v^/i  the  righte»Hfne^- 
 t^n^lhlilfd'  of*»^"  «  comtBed  to  he  vnrtghteonfreHe^fit  lefimijindged.  tt  nee- 
 ts»uiKa:((r,ft      deth  therefore  prater  dfter  righteetifneffe,  that  that  rvhich  hetng.  fiftcd  ^ 
 TtfmtfoftZ  ^^i^t  qnatle^hy  the  meerepietjf  of  the  ludge  may  go  ft^r  good.  Where : 
 jittkmvtdigecvt  J  hope  that  .•^.5//&(?p,though  he  will  fay  muchyct  wil  not  fay,that  i 
 VifcugTp^teZ    Gregory  meant  that  wefhould  pray,  that  the  righteoufneife  which- 
 iffaiudiciipieu-  yy^g  cjoe  of  cur  ownefttength,  by  the  piety  and  clemencie  of  the; 
 u  canm  i»t.     jy^gg  j^jy  ^2jj^  £qj.  aood.  And  if  he  dare  not  fo  fay,  then  it  folio-  ■ 
 v^eth  that  of  that  rjghteoufnclfe^hjch  in  this  hfe  we  atraine  toby  i 
 the  gift  of  God,  6'A'r^(?r/>faith,thatitisfoundtobedcfc(5tiuc,andl 
 to  comefliort  of  perlcj^t  righteoufncffCjand  thereby  to  be  vnrigh- 
 ih'lea\^'Si    tcoufneflCjif  feucrc  and  firi<5^  account  bee  taken  of  it;  which  morci 
 rtmoatletate     peremptorily heaflnrmetb elf\vherc,faying:* //jr^ ^^tf*«^f<^  ppith»< 
 dfcutmur,ofut    ^^^  mercy  fiur  worke  is  mrthy  to  he  pamlhed,  which  wee  expeB  t§  hane 
 MSefigaod  rents*-  retvarded.  I  hcrefore  ttietearesof  exptatio»y  as  he  Ipeakethj^^f  rr^fw* 
 T/Sm^r^    ^^(^^^^^^  humble  prater  may  lift  vp  the  merit  of  our  good  worke^  to  the 
 TitHai  vt  poftqua.  obtaining  ofetcmallreward.  So  that  howfocuerhee  commend  lob^ 
 uTyTeS^tt  as  well  he  might,  furc  I  am  that  both  lob  and  be  condemne  M. 
 cm  exqutraiur    Btflfop,is  3.  ftoud  Pharifcejmaintaining  the  tighteoufneffeof man 
 S:  r2:tn'«  '-ig^'"^^  t^^  righteoufneife  of  God.  to  Oie  impeaching  of  the  glory 
 reai»feruf!ti>ne- ofGod.  Which  hcc  doth  slfo  by  his  quillet  of  attributing  good 
 %u-knu"  ^^  woxkcs  principally  to  the  grace  ofGod^not  wholy  but  principally, 
 that  fo  he  may  rcferueforaeplacc  atlcaft  to  tho  frcf  W/of  ma»,be-.j 
 
 esufcll 
 
True  Faith CAnmt  he xclthout  Cfiarity^^&c.  60  f 
 
 eaurdice  cannot  endure  th.icno  part  of  j^ir'ry  Ihould  redound  to 
 man. To  be  (hort,it  appc  ircth  botl>  by  that  tnat  is  faid  hcer,&  that 
 that  hath  bene  ■before  alledgcd.rha:  Gre^^ {\ot:\\  not  bcrraue  n,a  '''^^•<'*♦•♦^ 
 only  ofthat  perfcdion  that  <hall  be  in  htaucn, but  alio  ol^  that  that 
 «  rcquircd,&:  by  duty  ought  to  be  in  bim  here  rpou  tlic  earth. 
 
 yo  W.  Bishop. 
 
 Naw  before  fdef  art  from  this  large  e^uefi  tan  of iufltficatton,  I  will 
 h^ndleyet  one  other  <jtie[iton,  tvhicb  co^/.menly  atifethabout  it:  it  i$ 
 yyhether  Faith  may  be  vcithout  Chartif. 
 
 JfroHethatitmmyfobe'.firftoHtofthefiWordrcfoHr  S4utour:Mi-  Math?. 
 nie  fliall  (ay  vncomcin  rhatday,ZW^Z.or^,  hauc  v\c  not  prophe- 
 ClcdinthynamCjhauc  wcnotcaft  ourdiucji,  haue  wrc  not  done 
 many  miracles? to  whom  I  will  confcirL,thatIneuerknew  you,  de- 
 parr  trorH  me  all  yee  that  wo?ke  iniquity.  That  thefe  men  beleeued 
 in  Chrt(i,  and  perfivaded  themfe/ner  ajfttredfj  t9  be  of  the  ele^,  affea- 
 rethbyihetr  confident  calling  of^him^]^ord,Lord,aKdrhe  reft  that  foU 
 Urveib:  yet  Chnji  d:clar,th  mamfeftly  that  they  rvantcd  charity  ^  in 
 fay tng that  they  aere  worker  r  ofmtejHtty, 
 
 2.  ^'hentheK/ngi^enttofeehugue^r,  Her  found  there  aman  MattLtx. 
 rot  attired  in  his  wedding  garinet,  and  rbcicPorc  commanded  him 
 to  be  cift  into  vacr  dai  knciTcT"^/*  man  had  fatth.orelfehee  had  not 
 tene  admit'  ed  vnfi  that  table  vchich  fiirnifieih  the  Sacraments-.jet  iva- 
 tedch.riiy  vhtch  robe  the  vccddtng  aarmem  ^bejtacs  the  euidence  of  the 
 textualfopf  OHcd  where  in exprejfc ternjer^'Xhc  garments  ol  Chi  \{\%  Apoc.if. 
 Spoufcis  Jcclircdtobciherightcoiifncircand  good  works  of  rnc 
 Sj  nts.  And  that  i* tth great  reafnifer  at  S.Paal  rtf<?<:/7^r^:FaithrhalI  '•^°'■•'^'   - 
 notrcmaiic  a'ter  this   itc  :  fVith  )vhat tn/irumenr  tbcni  troxpyott) 
 Wttlthe  Pro-.cfl  ant  slay  hold  on  Chrifit  rtghteoufne[fei 
 
 That  charity  u  that  xveddtng  garment,  S.  H  icrome  vpon  the  fame 
 place  doth  vf.tnejje  paying:  Tnat  u  is  theiiilhlhnp,  of  our  Lords  com- 
 mandt-  n^nt^.  AnxS  (Jic^ory.  dot  h  m  expre{Jewordf  define  it.  What  H<m.it.in 
 (/<i«^/;tf)murtwcvndct(iandi>v  the  wedding  garment  but  ciiari*  ^"""f-     ^ 
 tyiSodoS  I  \\hry,andOt)^cn:a>7dS  Chryfcrtonie  vpon  that  place  Tr"f{.io'',m 
 
 5 .    The /tl^e argument  ts made  oftbt  foolijh  t^trgirts.uhj  vrere  part  ]J]^''^- 
 of  the  KingdomeofGod,andihe>eforehadfatth;«hichisthegateand 
 entrance  into  the  ferutce  of  God. Team  thehoM^e  of  God,  they  ajpired 
 vnto  more  then  ordtnarj  ferfe^ion  ,  hamng  profcjjed  f^.rgsr.ttte. 
 
6  o  (5  True  faith  cannot  he  Wfthut 
 
 yet  eithfr eavieda^vay  with vd'meglorie^  m S.  Gregory takfsit,  cruet 
 pttiiag  themfeluestothe  works  ofmncyjpmtha/iandcerporall,  as  S, 
 Ch  ry  roftoiTie  expomd^f^riefty  not  contimw^  i»  the tr  former  chart- 
 tie  (for  faith  oficehad^camot  after  the  PretefiAnts  DoElnne  bee  loft) 
 were  Ct^nt  oat  eftke  kj^tgdome  of  heauen^albeit  they  prefHmed  ftronglj 
 on  the  affiirance  of  their  falu.^.tion  as  ^apparent  by  ihetr  confident  eke- 
 maufidingtobele(inforthejfitd,Lotd,LGrd  open  vntovs, 
 i)hai:..  4,     Many  of  the  Princes  b;IcciiedinChrifl:,butdi(inotconftfle 
 
 him,for  they  loucd  more  the  glory  of  mcn,ihen  the  glory  of  God. 
 H^h4t  can  be  more  ettident,then  that  thefe  men  had  faiihfvphen  the  ho- 
 ly Gho^  faith  exprefljythatthey  beleeaedinChrisi^which  uthe  finely 
 aB  of  faith :  and  yet  rrerg  defliiute  of  chartty  yahtch  pre  ferret  h  the  glo . 
 Yte  mdferutee  ofGod.before  aUthtngt  in  this  vDorld, 
 
 R.  Abbot. 
 
 That  there  may  be  faith  without  charitic  wc  make  no  qucftiony 
 but  the  queftion  is  of  that  faith  whereby  wc  are  iufl:ifiicd,or  whcrin 
 Ihndcch  our  iuftification  before  God.It  is  to  be  kno  wne,  that  faith 
 a  Tk.i.i.         \^  of  diucrs  forts:  there  is  a  faith  which  i$  called  ^thefatthefthe  eleU^ 
 bEphc.i.r.       as  being  peculiar  vntothem,and  for  which  men  are  called  ^ faith 
 c  Urn » I  f«//:and  there  is  a  faith  by  which  thc'^diuels  alfo  are  faide  tobeleefte, 
 
 and  yet  are  not  to  bccalled  faithful!.  There  is  a  faith  whereby  w 
 dibtd .  a  l,gieeue  that  there  is  one  God:  and  there  is  another  faith,  whereb 
 
 f  Aa-l^jtlr.  * voe  beleeue  in  C? <7<i.There  is  a  faith  whereby  Simon  Magfu  ^bclcei* 
 g  Aa.iy.9.  ued,  whofe  heart  woi  not  right  in  the  (jght  of  God,  and  there  is  a 
 i  Gai.i  ao.*  ^  faith  whereby  God  purifieththe  heart.  There  is  a  ^  deadftit^,  and 
 » I  Tim^;  .5.  there  is  a '  faith  whereby  wee  Itue^  and  Chriji  liueth  in  vs.  There  is  a 
 c<i'.i!Bl'fLp'ici  ^  faith  v»fatned,and  thereby  VJc  vnderftand^that  there  is  alfo  a  fai- 
 lffotI(<'&e"'  "*^^  faith.Thcre  is  a  faith  that  cofifteth  in '  bare  ajfent  of  the  vnder- 
 i^'rfum'coifeo,-  (Ending  ,  and  there  is  a  faith  that  implycth  the  ajfeBion  of  the 
 uo^em  exafliEiu  ^         ^^j  ^jj]^  Thctc  is  3  faith  vvhereby  «>  hee  which  bekeueth  (hal 
 
 frxctdentem  cum  r  •  \         i  \       r  t    ,  ^ 
 
 fir>>iiarfe.t[uno-  ncuer perijo:  andthcreis  a  faun  wnercby  lome  °  beleefke  for attme y 
 
 mi  lefiiit  voct'  ^^^i„  tirffe-of  temptation  go  away.  There  is  a  faith  which  the  world 
 
 miohn  ?.ij.  'de^r»yeih,  and  there  is^ a  faith  rvhteh  is  our  vi^orie^  whereby 
 
 o  I'Tim  z  Is.  *"*  ouercome  the  world .  According  to  thefe  difFcrcnces,  there  i$ 
 
 pt.johnj.4.  ^4  fatth  witheut  w&rkei^nsxdi  there  is  ^  a  faith  which  tvorketb 
 
 » G  J.'/.i.^*  ^  ^^"^  •  VVe  affitmc  then  of  the  faith  of  the  cle<5l,  whereby  we 
 
 bckcuc 
 
 I 
 
charity  and gdodWorhs.  607 
 
 bclecucinGod,to  whicluhc  promil'eofiuflificationandcterna'^ 
 life  is  made,  that  it  is  a  fjith  which  cannot  be  fcparatcd  from  cha- 
 rity and  good  workcs,  but  whcrd'oeucr  i^is,  there  is  ii^fallably  ioi- 
 ncd  with  itthcIoucofGod,bringingforth  hhe fruits  of  righteouf-^^^-^'^ ,  ,,^ 
 mejfe^rvbich  are  ify  lefut  Chreji^  t»tht  glory  and  prat fe  of  Cod.  Now 
 as  touching  this /i»«ifr^.^//Z'^p;  arguments  muft  be  vndcrftood, 
 or  t\(c  tbcy  are  nothing  againft  vsj  and  being  lo  vndcrnood,a  man 
 would  wonder  that  a  wife  man  fhould  fhcw  fo  much  folly,to  bring 
 arguments  fo  impertinent  and  friuolous,  at  he  hath  donc.Thc  firll 
 is  talccnfrom  the  words  of  reprobate  hypocritc$,who '  4t  thatdayt  Ma'.y.ai.. 
 fballffij  vnto  Chn/ij  Lord,  Lord,  hane  we  notprophectedinthji  rtame^ 
 C-rc.  to  whom  he  pjaU^rofelfe^fayiHgy  IneHerk»er9you^  depart  from  me 
 ye  workers  ofiniquitie.  They  \\\z\\C^y  iLord,Lord,{vitXQioxt  they  be- 
 leettedin  Chrifi^  andvfere  perfwaded  ^.jjurtdly  that  they  were  of  the 
 #/r^;theconcluiion  as  well  agreeing  to  the  antecedent,  as  agoofc 
 feather  to  a  foxes  tailc.  Jt  is  to  be  noted,that  faith  is  grounded  vp- 
 on  thcwordofGod,and  rhethingwhichicbclecueth,  is  that  that 
 God  hath  faid.Thus  the  Apoftle  telleth  vSyth^t^faith  Isty  ^f^^^^iixi^om.it.x'ti 
 and  hearing  by  the  word  of  God ;  and  therefore  calleth  the  word  of 
 Qod3c/^^  word  of  faith  ^  bccanfc  that  is  theobic6l  and  matter  ofxver.a. 
 faith.  Whatfocucrwc  concciue  towards  God  bcfide  the  word  of 
 God,  it  is  opinion,  imagination,  prefumption,  hwi  faith  \i  is  not. 
 Now  thewordof  Goddenouncctb,  that ''  thefoule  of  the  Lordha-  xPfal.n.*. 
 teth  them  that  loueth  iniquitte ^ihn  y  a// the  wort^ers  ofmiquiiyfbalbe  ^  P'*^-J'»-*« 
 deftroyed;  that ChnftHiail fay  tothemattiie  la(t  day,  Departfrcm 
 meje  workers  of  ini<^uitie.  If  then  there  benofaith  but  by  the  word 
 of  God,  and  the  word  of  God  denounce  deflru6lion  to  the  wor- 
 kers or  miquity,  how  can  it  be  faid  that  the  workers  of  iniquitic 
 liauc  faith  to  pcrfwade  thcmfeliies  alTurcdly,  that  they  are  oftbe  x^«^«/fT«;. 
 t\t^  ?  S.Jk/ime  fjich,'^  He  who  hath  faith  without  hope Mnd  charity,  Dom.ftr.:^'i  ji- 
 beleeueth  that  Chri^ufiut  he  beleeueth  not  in  Chri[l,^ot  *  bow  doth  ,-j„  ^dJp,^nt 
 hefayt^aibe  beleeueth  in  Ch>$fl.  Csith  Cvpi'iar),  who  dofh  not  what  \'"''/^'""'fy^- 
 Chri/t  batn  commandedvs  to  do^\\o\N  then  doth  M.Bi(hop  fay,  that;r/.^rr.<if. 
 thcfc  beUeue  ut  Chrifl,  in  whom  he  confclfcth  there  is  no  ciurity,  l^Uc'^'fu^ 
 no  louc  to  Chi  \{\  CO  do  tnorc  things  which  he  commandcth?  They  adertftiH  ' 
 ofwhomChii(Kpcaketh,as  the  words  very  plainly  in)port,arehc.  2!/lf.'*J^'**" 
 retikcs,fchi(nwtiks,tal;cApoftles,ralfc  teachers, yea  and  luch  aifOjwoT.fr  w 
 at  though  they  preach  iheiiuth  of  Chrift,  yet  preach  it  not  truly  &  ^^^J,!^"'" 
 
 Q^q  I  finccre- 
 
fPl.il  3  I!?. 
 
 60S  True fahh  cannot  heivithoHt 
 
 V Phil M J. 1 8.   finc€reIyjbutbc/^»«^? afidJirtfe^afjdvnderafretence,Vv\\0 vndcr the 
 
 «.  Cap.i  21.       n^uie  oFChrid'/f.^/;,^  thetroxvne^andnot  that  that  u  Chrijh;ix\z\img 
 
 the  word  of  God  tofcruc  the  m,&  thcmfelucs  not  feruing  it ;  vfing 
 
 the  Gofpdrc.r  their  purpofc,  when  thcybaue  no  true  purpolc  for 
 
 the  Qoi\^^\.^taktm the telUwSTJtUfChrifiyntbeirmGHthes^  hm  ha- 
 
 c TK.n 6?  '  ^  ti*><r  1 0  i>e  rsfornii  dtherehy ^^^rojcjjing  to  %tf»'  Codtx>heK l-ythetr  deeds 
 
 they  deny  htm.  Tothc  jiame  otChnfteuenii)  chcmouthcsot  fuch 
 
 v^'jcked  nieiij  God  fomiiii  cs  doth  that  honor,  as  thar  miracles  arc 
 
 dcncihercby.diuelsarccafioui&grcatcffld^jsrewroDght/Jvher- 
 
 tn  f  hey  iiiuch  glory,  6c  in  lefped  thereof  a  fliime  much  vnro  thcm- 
 
 fclucs-Tbcfe  ID  the  cnci-,noc of faith.But  for  feare. vvhethcy  fhal fee 
 
 that  which  they  beleened  nox^ihat^ d^imnatianutheir  end  (hall  in 
 
 pcrplcxicy  of  mind  cry  vnto  Chrift,wh6  before  rheviegarded  nor, 
 
 9nd  therefore  by  himnowrhallbercie^tcd    Olfiich^thcugh  pro- 
 
 tc{Tii-igtokno\vGod,andpropi"ecyinginthenameof  Chnff,  yet 
 
 ibc  Apollle  faith  as  the  vulgar  Latinetranflatejh,  2nd  as  the  word 
 
 cTit.T.K*.       ^'^i^  bcarc'ib»ihatthey  arc^  VKi^f/etuers^yez  aijhomas  /^^u/KOi  ex- 
 
 h  Thom..^fiin.    pouncctb  n^^V.otjit  to  beleefte.Svid  if  they  be  vnbeieeuers,  vvhy  doth 
 
 Kl^'rjnfdx're.  M.Bi(hopCzy  thcy  hauc  faith  ?  or  if  they  haue  faith,  why  dothrhc 
 
 «/fW«w.  Apcftlefay  that  they  are  vnbelecuers?  Surely  thcy  that  be leeucde- 
 
 ]Sc^p11^mT-'   ^1  f  r!<Sior)  to  be  the  end  ofthc  works  of  iniquity,  will  he  carefj]!!  to 
 
 ttmetctnfaeti-    ^.uo'idihc  fin\c,C^pyiaK  t'.uly  i^'^nb:^Ofir  cofjfcieKcewould  he  af^atd  if 
 
 ^J;re°t^uia  hZ    *f  ^"^  belecue :  hecau[e  it  belceueth  not,  ticerefore  tt  feanth  not.  If  it 
 
 crtdttomwto      ^f^ beleeue^it vt^ould take  heed^and  tftt  did  ta^e  he^itJtjOkldAPio'td or 
 
 Tem'^rcd'!et&'  efrapc.,  namcly  the  punifhmenrs  to  come,  whercofhe  fpeakcth  in 
 
 ia:eret.Sicc.ut-   that  placc.  jhc  caufc  why  men  ^profit  not  bythe  word  of  God^Xibem 
 
 Ic  Vit\,.^!%.        caufe  it  unot  mtngledrvith faith tnthofe that  heare it.V<hfxtihcxc\% 
 
 faiih,mcn  profit  by  ic,anditisthe'/4«i?«r(j////<?T/Kr(7///<r,but  where 
 
 mJ^Hbro/.H.i.   fsith is  wanrinOjir  commrtb  to paflc  which  Ambroj^ faith  ; "  7 hey 
 
 jhrff.ca.i.TrS-   gefrcm  hence  ta  hell,that  there  thcy  may  leame  that  that  istrue;echic'h 
 
 htnjmvudl  here xhejveouldnot  beleeue.  Thus  it commeth  to  pafle  with  them  of 
 
 c»n-vemmt[f!    vvhoin  M.7)ip'op  hcrc  foealceth,  who  cither  preach  their  owne  dc- 
 
 itterittt:.  uiccs  viidcr  tnc  name  of  Chnli,  or  mingle  not  that  uitR  faith  m 
 
 themfclucs, which  thcy  preach  to  be  belecued  of  other  men.  There 
 
 is  not  fo  much  as  one  word  in  the  text  whence  he  (hould  conclude, 
 
 that  cuerthey  were  endued  v/itb  true  faith. 
 
 Thcncxcofhisargumentslsrakenfrom  the  n^an  that  came  to 
 n Math .laii.    the  wcdding/^tf/ haniMg on arvedding garment.  This  argument  he 
 
 handlcth 
 
charity  and  good  IVorkes,  6ca) 
 
 handfeth  vcrie  learnedly.   FuO,  hcfaich.  tiiztthls  m^ft  h.iJ  fjitb', 
 which  bccaufc  hcekncvc  wcc  would  dciiie,  therefore  for  proofc 
 thcicofj  her  ndd'th,  th.it  cKchee  hctdtiof  beene  admitted  to  the  table 
 Vfbich ligntfiet6(he facrametits.^ui  this  ncedeth  as  much  pioofas  all 
 the  red,  nay  it  cannot  bee  proucd  at  all.  For  incn  arc  admitted  to 
 tiic  ficramcnrs  hy  men,  and  they  arc  ndmirccd  for  nrolc /lion  of 
 faith,  when  they  tharadtnictciheni  cannot  tell  whether  they  hauc 
 faith  or  not.For  isUilary  Hiirh,  "  hypocnfte  is  wontio  vfc  much  art  to 
 decememen^dr  humane  Jtmpltcity  hardljperceifieth  ihefnmd  of  a  dif-  <^/,%,.  y„  f:Jten'. 
 fembltHg  mind.  Many  pretend  that  which  is  not  in  thcni,and  make  <^'> '-O'mm'iw  piu. 
 profdhon  of  faith  with  the  mouth.vvhcn  in  the  heart  t'lcy  haue  no  ]]'^b""cf>m:,Lt'l. 
 furhat  all.P  Since  the  name  of  Chnjitamiy  hath  begun  to  be  m  fo  high  f^l'-'^^joft-Ntt- 
 refr^rd,  thehYpoert(ieofmen  hathtncrea/ed;tb;jt  uf^ihed/jfembl/no  of  dtijki'e'jriidj^. 
 them  who  bybearinz  the  name  of  ChrtfitAnsjeirard  more  to  pleafemen  •''"^/''""^■^"e 
 then  Gad  Now  Irh  all  theieare  admitted  to  theiacranicnts^ii:  yet  p.^"^."*  p/rJ.j. 
 ^  all  haue  Katfaith^'ii  fi)llowcthnor,riiatbecaurcmcn  arc  admitted  ^j;V-'*""'«»-o 
 tochc  facramcnts,  therefore  they  hancfaith;  nay.icisa  very  ridicu-  ej.f,$:e;j:thn/{iM^ 
 lousand  childiHi  proofc.  Where  fore  as  it  is  fjid,tbat  thij  man  ^'^'^^-"r!firX]n^j 
 ted  charitie,  fo  v\c  fay  that  he  wanted  a!fo  faith,and  fo  M /Ijtfbop  is  Uitolo'um^ui 
 become  as  wife  a  man  as  he  was  before. Let  him  then  cxoound  the  *''"*,'»' f^"fi"">» 
 wedding  garment  to  OQcharitj,  it  Ihall  hurt  vs  noihing.For  wc  will  p!jcere>>t,km  De». 
 anfwcr  him  that  hce  wanted  the  wedding  garment  of  charity,  be-  VqltMiKn' 
 caufe  lie  wanted  futh:for  hid  he  had  true  faith_,hefhou!d  alio  hauc  vide.v:trirh.^bire 
 had  iouc.becaufc  '  faith  mrketh  by  hue  Butthe  weddiuggarmcnt  k^htnlllri!^^ 
 is  as  well  faithas  louc.Jt  is  indcedeJefusChrirt  himfelfc,of  whom  rfSai.j  6. 
 the  Apoftic  faith ; ""  Put  ye  on  the  Lord  lefiu  Chriji ;  and  againc,  ^'  fo  \  gTj.'it!  *' 
 tn^ny  as  are  ba^ttZjcd  into  Chrifl , haue  put  en  Cbrifi.  flim  we  out  on 
 firit  by  faith,  chrrcby  making  him  ours,  and  applying  to  our  ftlucs 
 the  bcncfittc  of  his  redemption,  thatappcaring  before  God  in  the 
 fcarlct  garment  of  his  obedience  to  blondllicd  &  death,\vc  may  by 
 forj^iucncflc  of  fins  be  accepted  for  his  fake, &  thenceforth  the  rcfi- 
 duL  o*  our  ipirituall  attitc  nia  v  be  put  vpo  vs,whi!cft  in  putting  on  "  '^f-^iU-'^i- 
 Chnft,  'NQcpm  on  "  the  newmaff,  which  according  to  Godts  created  in  y  ,  .-rj/jff.'^'.j. 
 righteoufnescr  holmvlfe  oftrH(h;vi't\\\d\  wc^put  on  the  bowels  of  mer-  -^^^'pNt-  Op.im. 
 €ie,ktndfieffe,humiitine(feofmiMd^  meekeMejJeJongfufering,  whilcll  \7lie'-^j}^^'ru!n 
 by  grow:ngan#increahng,  wee  arc  (hi!  ^  puttino  onthebrifiplateof'lj^^-'^"y'*i''< 
 faiih,  andloue^  andthehope  of  faltiatton  for  an  helmet.    Thus  Chryfo-  chri/!um&-,itfli. 
 fi^mc  iruciy  &  riglitly  faith,that '  the  wedding  garment  u  trnefutb^  unmuc^c. 
 
fBphif.yij. 
 
 6 1  o  True  Fahh  annot  he  without 
 
 tvhich  is  by  lefas  Cbnfiand  the  nghteoHfrejfe  thereof ^ox  his  righteottf. 
 nejje.  Anclthusi='tfr«y  one  oH A^.Bt/hopsov^nc  Dolors  hacli  taught 
 vs,  thac  the  weddmg  garment  which  h  Chrift.  is  put  ontvuomaner  of 
 .  ..    ,  wates:*  fir (i  inwardly  hyfaiih.whertvvoKOHrfinnes  we  put  e»h^srioh~ 
 c!l],.^^^  ?nmotn-teoHfnej[e itheKOHirvaralywhenwemttatebti loHC.  Jhe  placcwnicn 
 time  per  fidemcii^  ^^^  slledgcth  out  of  ihc  Rciielation,  cantaineth  nothing  to  she 
 l^dTcHuT-^  contrarif.  b  The  fine  Itmen  (  whefcwichthc  bride  and  Ipoufc  of 
 jLtUm,&c.^  De.  ^j^^jf^  j^  ixi\d)ti- *  the  Ttghteofifnefcs  of  Saint s\fcrfo  n  the  word  in 
 'L'ntZmJZ'   the  plurall  number.  Hcrcisthcn  fiift '  the  righiecufnes  of  faith  fuWy 
 ^,iUm.  perk«5linthcbloudofChtift,  by  the  imputaiion  of  his  obedience 
 
 *  'S'.S-^'i^'-  and  merits;  and  fccondly  the  righteoufncirc  of  good  works  &  m- 
 i^ntit  ^Y<tr.  ward  conformity  vnto  God  begun  inihisliFcaisd  fully  tobe per- 
 is °"Ir:U''  re(5ledatthcrcfufic(i\ionofthe  dead,  whenChr.ft  0  all  make  his 
 Church  ^aglorioHi  Church  j  nothauingfpotte  orwrtnkle .er  any  fttch 
 thini,i>tit  totfc  holy  andwithom  Blame.  But  the  exception  which  hc 
 makcth_,why  faith  can  be  no  part  ot  this  weddtng garment M  worthy 
 to  be  noted.  Hcc  hath  before  told  vs,  thst  the  wedding  fuppcr  im« 
 portcth  iheS^craments,  the  vfcwhcrcofisoncly  in  this  life  5  and 
 heercfaijh,  that  f«ir/?  cannot  bee  the  wedding  garment,  becaufc 
 faith  remaineth  not  after  this  life.  How  many  mile  to  London  ?  4 
 poke  full  ofplfiwrnes.  But  howloc  uer  that  be,  his  wildomc  might 
 conceiuc,'ihat  fince ihclaft  iudgment  depcndeih  refpediucly  vp- 
 on  that  that  hath  beene  precedent  inthishfe,  therefore  as  with 
 hira  the  rightcoufneflc  and  good  workes  of  the  Saints  which  they 
 haue  wrought  hcerc,  arc  their  wedding  garment  for  the  laft  daic, 
 fo  we  may  alfotiucly  fay, that  the  faith  whereby  in  this  life  we  bc- 
 leeue  in  Chrift,  fhall  be  our  wedding  garment  the  n,when  as  Saint 
 Peter  Cmhy  *  weefhallreceifietheendof  our  faith,  which  u  the  fal* 
 ttation  of  our  fettles.  Hce  aljedgcth  Hterome  for  his  purpofc  verie 
 fa!ny,or  at  leaft  wife  vcrievaincly .The  words  of ///(-yowtf  arc  thefe: 
 ^  The  weddtnff  garment  are  the  cemma^dements  of  the  Lord,  andthe 
 Hp'i'^refi!'!'^^'  Vi'ortzes  which  are  made  vp  of  the  law  and  the  Gofpell,  anddomake  the 
 n»ftta!i'pr.^ceft(t  qarment  of  the  ntw  man.  Why  uoth  he  aMc  dge  thcfe  wordes  to  cx- 
 i'f"!-a%7»m^e.  ^udc  faith  fr(  m  being  a  part  of  tbe  u  edding  garment, when  as  one 
 tkrtxUge&E     oi  the  commandements  of  the  Lord, i]s  S  John  tdkth  vs  htbiSy^that 
 
 *«S;» i"'r  ^^  ^'^^'^' '« ' ^-^  ^''^^^  "/  '^^fo'"'^  M'^*  Cf^^'fl  \  wh<4»  a»  ••  this  is  the 
 •vcftminium.  workjofCod^  asour  Sauiour faith,  ihatis,  a  workethatGodhath 
 f  joS.v'^'     commanded,  and  wherein  hce  is  plealed,  that  weehletneinhim 
 
 Vihom 
 
 c  j.Ptt.j.y. 
 
Chdritj  And  good  Worhes,  6 1 1 
 
 whom  he  hath  fent  :  when  aithc  yNoikci  chii  4re  maJe  vp  of  the  /auf 
 4»dihe  Go/pe/i,  conlift  not  oncjy  in  chdiitic  hut  in  faith  alio  ?  I  (Kind 
 not  vpon  the  red  of  the  tcHiuionics  u  hich  he  hringcth :  for  thou<^h 
 any  do  by  occalion  name  charity  for  tnc  wedding  garmcnt^as  men 
 by  diucrs  occafion*  fpcakf  diuetfly  cnci^of ;  yet  no  man  was  euer 
 fo  abfurd,as  cxprcHy  to  exclude  tr  uc  fait  li  from  bceing  one  part  of 
 it,  as  M.  Btfjop  doth.  And  if  any  doc  rpeakcromctimcs  of  a  faith 
 without  chaticy  and  fruits  ofgood  workes,  they  fpcakc  thereof  a$ 
 wee  doc,  as  bceing  oncJy  a  baftard  faith,  a  falfc  and  faincd  faitfF,  ^n 
 idlcoutward  rcceiningand  profcding  of  the  faith,  ordod^rincof 
 faith  :  not  that  criic  faith  which  the  Aportlcfpeakeih  of,to  which 
 he  affi^neth  our  iuft  ification  in  the  fight  of  God. 
 
 The  like  foolilli  argument  he  makcth  from  the  'foolt[h virgins :\\c  iMm.jj.i. 
 may  well  call  it  the  Itke,  becaufe  indccdc  they  arc  all  naught.  They 
 b^d faith,  (inh  he:  true,  but  they  had  not  true  faith  ;  they  had  not 
 that  faith  which  the  Apoftlc  fpeaketh  of,  wherein  our  iuftification 
 is  affirmed  to  confitt.For  of  that  faith  the  Protcflants  fay  truly,that 
 it  cannot  bee  lort,  becaufe  God  hath  made  vnto  it  thcpromifc  of  c- 
 tcrnallhfe,  and  therefore  Chriftpraiethfor  it,  that  it  may  ncuer 
 faile.They  hadaformcorfhcwoffaith.asthey  h^d^a  forme  or  pjcrr  ^  ^Ym.j.ji 
 ^fgodlweffe,  but  neucr  knew  the  fewer  thereof.  His  tale  o^ferfeUton 
 is  an  idle  dreame.as  we  fhall  fee  hercaftcr,if  God  will.  As  for  them 
 that  apply  this  text  to  the  prof  cflfion  of  virginiric,  they  do  apparent 
 wrong  therin,the  veric  text  it  felfc  giuing  to  vnderfland,  that  thcr- 
 by  is  6z(cnhc6thek^no^domeofheauen^y\N);\\Q\\  in  thefe  parables  e- 
 ueric  where  is  vndcrftood  the  whole  (hte  of  the  outwardand  mi- 
 litant church  profcffing  to  fcekc  the  kingdomc  of  heaucn.  To 
 take  if  otherwifc  is  to  of?er  violence  to  a  veric  plainc  and  manifcft 
 text.  Vndcr  ihcnameof  Firrg;»/allarecGinprchcndcd,  whoby 
 profcfTion  and  promife  of  faith  and  baptifm,hauc  vndertaken  to  be 
 'z//r{rm/,rhatis,entire  and  faithful!  vnto  Chrif}. By  thc/<«/w»ris  im- ,    ^ 
 
 ii  1  c  rr  I  »-riri'  »-Cor.iJ.J. 
 
 po!  ted  thai  outward  prorcllion  to  mcn:trc  one  ligniheth  true  faun 
 and -a  good  confcicnce  inwardly  to  God.  Howfocuer  thehmpcs 
 offool:f?i  virgtns,  ot  id'e  andemptie  profclforsgiuethcm  «-ri  due 
 with  men,  fnaiil)af  they  are  not  barred  from  the  compamc  ond 
 couu>-rf:'tioncf  the  wife,  yet  in  the  flcepe  of  death  thtv  fhall  goc 
 ou',ar.o  fhall  n<-ttff  ur  to  licht  thom  to  gotoGod  :  then  fhall  ihcy 
 too  late  Icckcand  wiHifouhac,  chcopporiu.  ity  whcieot  befnrc 
 
 ihey 
 
mLu'.vi5.2j. 
 
 6  r  2  True  Fa ith  annot  he  without 
 
 ibcycarclefly  omitted. Then  Ihalhhcy  eric, Lor^^.Z^Wjas  the  other 
 did  before,  bui  it  fiiall  not  boot  them  to  cry  when  ihc  dooics  fliall 
 be  fhucagainft  them,  Thus  dodiChriligiue  the  fame  to  vndcr{i.id 
 ofhypocri:csin  general),  which  before  hchaddoncofhypocriti- 
 cail  &raife  teachcrsrand  what  he  faith  here, he  expre^Teth  moreful- 
 iyby  theorber  Euangchdjthatwhen  they  fliill  cry,®  Z<W,Zi^^^^,o. 
 fcn  to  vs^^  Chrifl  ([n\\  anfwer  vnto  ihcvriflk^oivyofi  not  wbencejiOH 
 are: then  they  fhdl begmto^ay  -^Wc  hatte  eaten  c^  druy/kjnthy  prefencc, 
 Cfr  thoit  hajhau^ht  in  onrftreets.  Where  we  lee  them  pleading  chat 
 theyhaue  heard  Chrirt  pre^ich,  and  they  hauebeene  partakers  of 
 his  Saci^araents,  but  they  cannot  plead  for  thcmfclues,  thatrbey 
 beleeiicd  in  him  :  tbercForc  hefljali  anfwer  thein  againc  'J tellyqut^ 
 I  knowyc  not  whence je  are,  depart  from  me  ye  workers  cfini(^i4ity. 
 j^  j^[^  His  fourth  argument  isoi'^many  amon^fl  the  chief e  rulers  of  the 
 
 Istves^  mho  beleeticd  in  Chnfi^hut  jet  confeffedhim  net,  be  can  ^  of  the 
 Fharifees^left  theyfhofdldbeecujiom  ofthefynagogtie  :  foy  they  lone  d 
 thepraffe  o^men,  more  the»thepraife  of  God.  Here  we  Ice,  faich  in- 
 deed as  hcfairhjbiitwefccnoneceffity  that  faith  fliouldbevnder- 
 rtood  here  to  be  without  charity.  Here  is  weake  faith  &  weak  loue, 
 too  much  yet  entangled  &  tied  in  the  nets  of  carnall  &  earthly  rcf-« 
 pcds,  but hehathnogroundtoaffirmethacthcre  isnoloue.  Yes^ 
 faith  he,  for  charity  prefers  the  glory  c^jermce  of  God  before  all  things 
 ihthe  world,  whereasthcfemen  were  afraid  to  confeficChrift.    )n- 
 dcede  *  perfeH  charity  caHeth  out  ad  feare^  and  p:?rfcd:  faith  brcc- 
 deth  perfe6l  charitic ;  but  there  is  a  beginning  of  true  faith  &  lone, 
 which  beeing  yet  little  &  weakejind  hauing  not  yet  ouerm^ftercd 
 all  worldly  regards,isfor  a  time  rimorous  and  fearefuli  to  conf.  (Ic 
 Chtift,  yet  growcth  to  ftrcngth  by  little  and  little,  tillitrefoluc  to 
 cleauevntohim  with  lofle  of  all  other  things.  Such  was  the  faith 
 of  Ntcodemvu  &  /<?/f/j^ofAiimathea,who  wcretwooffhefech:efc 
 rulcrs^the  one  ^coming  to  lefm  bj  night, inc  o>  htr  a  dtfciple  a/fo^^-^  but 
 fecretlyforfeareofthe  lewes^  who  yet  afterwards  beeing  Itirred  vp 
 with  thofe  things  which  they  beheld  &  favv  in  the  death  of  Qvift, 
 more  boldly  llicwed  themfeiucs  in  hi$  behalfe,  and  in  the  end  for- 
 fookc  all  for  the  following  ofhisfgruice.    In  the  lueane  time  they 
 fhcwcdiouealfotoChrift,though  wcaklvj'theoneinfpeakingin 
 his  bchalfe,  ^  the  other  in  withholding  his  <;tf«/e«r^*nt;f^^  counfell 
 and  deed  that  vvas'a^edagainft  Chn(l;both  in  yecidmg  thcmlclues 
 
chart  lie  and  good  /  Vorkes.  6  \ ; 
 
 to  be  his  difciplf  ff,and  to  be  infiruitcd  by  liin;.  Such  was  the  faith 
 and  louc  of  the  Apoftlcs  thrnifclucs,\vho  were  eiieiy  vs  hilc  afTnqh. 
 tcd.and  in  liisgicatc/l  d\({rc^<.'a!lforfooke  him  atjdfled.Y^^\.h(:ih;^t'^^'-''^'^*- 
 Hre:i^eib>wt  thcSri*ff(irced,nor^UfKchcth  thefmoakt}7g  fLxc',ft!Ihc  " c»p-i»- <>• 
 bringfoorthiudqtnentiKtovt^orte,  whcrcfocuer  hcfccdi  true  T^iih, 
 and  v.ifaiiicd  K>uc,thongh  ycr  vvcakc  and  f ccbiejWatcretli  and  clic- 
 ri'hcth,  and  vndcrfctfcch  ihe  fame,  that  It  may  grow  to  llrcnp.rh. 
 *  Th:  Euangelt(i([mh  S.  Aafiinjuorcth  andre^reoutth fome ^cfwhom ^  .^,^,  ,-^  ^^^^ 
 notivtthflandtptg hefatth,that they didbelceue m Chrifi^vchoifthey  dtd''-^'^ 53-^"ii  * 
 gro^r  forward  PJt  hi  shea  i»nfr.g  offai.h,  \xoldbj  groxviyiff  ^orv.-ardouer-  'iu7hJIiuZ- 
 co'ne  thi  loHc  of  humane  glorj^  rvhichthe  /ij)oltlehadoHcrcowey  rvhof'"'''i'&"»- 
 fatth  God  for  bid, that  I  [hanid  retojce  bnt  in  t  he  crojje  of  our  L  ord  U-  ^!^^'!^;^!!^ 
 fas  C/jn/?. This  growth  tlicrc  is  whcrcfocuer  there  is  true  and  vnfii- '"^'"''"""'''•''i/' 
 lied  faith,  and  becaufe  it  cannot  grow  without  Icue,  ic  grcwcth  '-o  t\^l!,^u]uaji 
 theouercominnof  alicontrarie  louc, til  ircie.iuewholyvoco God./' /'"■"»' '^''■'>- 
 Thus  the  Gofpcl  cxprcfly  tcachcih  concerning  feme  oftlKftchicf 'IJIJ^^*.!/..^ 
 riders,  and  we  cannot  dcubr,  but  that  the  like  befell  in  the  icf^  of^"""^''f''f"*- 
 them  that  did  truly  belecuc  in  Chrifi.  They  bclccucd,  but  their '^""' 
 faiih  was  wcakc,and  their  lone  was  according  to  tiieir  faith  ;  til  in- 
 crea  fcoffaith  brought  further  flrcngih  of  lone,  and  they  learned 
 bytiith&louetoprefeirethc  fcruiceofChrirt  before  all  the  glo- 
 ry of  this  World.  Albcitjit  is  not  to  be  oir)it(ed,that  5. /o^«fonicrinic 
 following  the  Hebrew  phrafc.vfcth  i\\z\.cimQ  o{  belceuir.gitt  Chnfi 
 abufiucly,  applying  it  to  them  vvho  by  the  miracles  ot  Chi  ifi,  and 
 hijmanifdf  declaration  of  the  truth,\vcrcconui6lcd  in  confcicncc 
 toacknovAledgehim  to  be  of  God,  bucyctd)dnot  at  all  in  their 
 hearts  fuhmit  thcmfcliies  vnto  him.Thus  he  laith  in  another  place; 
 that  y  many  belccued  tn  the  name  ofChrifl  when  they  farv  his  miracles  y  lyh.  :.>j. 
 which  he  did,  to  whom  yet  he  did  not  commit  himfelfe  bec^ittfe  hek^eJf 
 Vfhatwattntbem.'Xhnsm\o\\t\t  be  (aidoffomc  of  thofc  chictc  ni- 
 kTs^thittheybe!eet4edinChriJl,  that  is,  were  pcrfwaded  in  their 
 mindsthat  he  fpakc  the  truth,  but  yt;t  preferring  their  crcdit&re- 
 putatio  withmcn,gauenoref^ard  vntoir.Butthttthcrcisani-ther 
 manner  of  bclccuirjg  in  C^r///,v\hich  is  that  wherof  we  fpcakc,  not 
 incidcn;  to  them  whocotinuewholy  poflcfTcd  with  fuchrcfpcdf, 
 Chrii\h\m(d(llrie\\cthS3iy\ng:^Hoiv  can  ye  beleuervhich  recetue  ho.  ^'^"'^^-y^^ 
 nor  one  of  another,  (^fcckjwt  the  honor  that  come-  h  of  God  alone  fTlu  y 
 might  ihcrtorc  in  Ibmc  meaning  be  faid  to  belecuc  m  Chnli^whcn 
 
 yet 
 
yet  they  had  no  true  faich,which  as  appcarcth  by  thcfcwordsican- 
 not  be  fcparatcd  from  loue,  and  feeking  of  the  honor  that  cometh 
 ofGod  alone: which  wherefocucr  it  is  begun,  beginncth  to  lookc 
 vntoGod,  andwmdingby  degrees  out  ofall  other  regards,  yccl- 
 dethitfclfcintirelytotollowhim.lherefore  thediftindiooffaith 
 being  obfcrucdj^vhich  the  Scripture  it  felfc  enror<:cth  vpon  vs,M. 
 Bifhof  hath  yet  allcdged  nothing  to  prouc,  that  true  faith  and  cha- 
 ritic  may  be  diuidcd,  or  that  any  man  may  be  faid  truly  to  belecuc 
 in  whom  there  is  notalfo  louc  to  rightcoufnefle  and  good  works. 
 
 yi.  W.  Bishop. 
 
 cap.i.  5"  75&;;r^/4tfffflfS.Iamcs,(What  (hall  it  profit  my  brfthren,  if  any 
 
 man  fay  that  he  hath  faith,but  hath  not  vvorics ;  \fhat  (hall  his  faith 
 be  able  to  fane?)  Cf^ffofeth  very  ptawfy^  thatAmAnmay  haue faith 
 mtkoutgood  rvorkes^  that  />,  without  charitic^  knt  that  it  /hall  auaile 
 him  nothtng:  Caluin  faith  ^that  the  Jpofiiefpeaketh  ofaptadow  offaiih 
 tvbich  is  4  bare  k»otvledge  of  the  artiefes  efottr  Cree^Jbut  not  <«  ntftifj" 
 ing  faith  Without  douk  he  (fas  title  aequAtnted  ni.h  that  kind  of  faith 
 hjrvbich  Vroteftantsbe  tufit^edjbm  hedireBlyfpeakcsoffuch  a  faith, 
 a^Abr-'ihsitntva^ififtffiedbjyfayiHgj  That thatfiuh did  vvorkc  with 
 his  work$,&  was  made  pcrfc<ft  by  the  works.^^i  thi^  '}ut  a(hado]» 
 tf faith  f  But  they  reply ^that  this  faith  is  Itk^nedvnto  thefanhofthi 
 Dfuellf  and  therefore  cannot  be  c*.  iuflifying  faith :  that  follovoetb  not; 
 for  an  excellent  good  thi/ig,  may  bs  Ithe  Vhtoa  bad  tnfome  things^oi 
 Diuels  in  nature  are  not  onely  //%,  but  the  very  fawn  Oi  Angels  be: 
 tuenfoafnll  Ckrijlianfntth  may  he  vnell  likened  vmo  a  Diuels  faith, 
 when  it  is  n^k^dandvoydofgoodworks^int\x>oposnts:firjijinbo!h  there 
 is  a  perfeB  k^ovcledge  of  Ml  things  yeucaied-.fecondly^  this  kpovf  ledge 
 ^allnot  /lead  t  hem  any  whtt^bat  only  feme  vnto  their  greater  condemn 
 nation  ^becAufe  that  knomng  theivil  of  their  matfier^theydidit  not.  And 
 in  this  refpeti  S.  lames  eomparethjhem  together :  nove  there  are  many 
 points  wherein  thejit  faiths  do  dtjferybut  this  one  is  principal  hat  Chrt- 
 Jltans  out  of  A  godly  and  dcumt  ajfeciion^do  wtllingly  fubmtt  their  vn- 
 derflanding  vnto  the  rules  offaitkMl^^f*i*^g  things  abone  humam  rea» 
 forty  eafuch  as  fe  erne  fame  ttntes  contrary  to  it. But  the  diuslagainjl  his 
 will Jfele ems  allthut  G^dhaih  reuealed.bccaufe  by  bis  naturallcapam 
 citiehe  k^oveesthat  God  cannot  teach, ns/r  tajiifie^  anyvntruth.Againe 
 that  faith  may  be  mtboMt  charitte^  ispromdout  efthefe  words  of  the 
 
 fame 
 
Chiritie  And  goad  IVorkes,  6 1  ^ 
 
 fdme  l.chapter.Eiicn  as  the  body  without  the  fpirii  is  dead,  fo  sllb 
 Ifaith  without  works  is  dead.  Heneethw  I  argue  t  Albeit  the  body  be 
 \dead  without  the  foul, yet  it  ii  atrue  natmAlbodyinit  felfe  euenfo  faith 
 \isftrfetl  tn  the  kind  offuithalthogh  voithout  charity  it  auail  not  to  life 
 \etierUfl ing,L<iJfly  jn  true  reafon  tt  U  rnmife^^that  faith  maybe  vonh- 
 \0»teharity,forthey  hauefeuerallfeatestn  thefoule^  one  being  in  the 
 I  mlyi^nd  the  other  in  the  vnder^andtng'.they  haue  di(lin^  obieclj^  faith 
 Irefpe^ufgthe  truth  of  Ood,  and  charity  the  goodneJJeofGod.  Neither 
 ^doth  fatth  necefarilyfuppofe  charity, oi  charity  doth  fanh^forvre  can- 
 not laue  htm  of  whom  ne  neuer  heard  Neither  yet  doth  charity  naturally 
 ^ovo  out  of  faith, but  by  due  con^deration  ofthegoodneffe  of  God^  and  of 
 [hiibenefitsandlouetowardsvs^intorvhichgood  and  deuout  con/tdera- 
 \ttonsfew  mende  enter  jin  comparifon  of  them  who  are  led  into  the  broad 
 tpay  of  tniejuity  through  their  inordinate pa/Jiofts.  This  according  to  the 
 truth:andyet  more  different  in  the  Fr  oteji  ant  r  opinion  :  for  faith  layes 
 
 hold  en  Chrifisrighteoufnes-yCp'receiuejtbatifr.butcharitycanreceiuepg„2i. 
 nothingtn^as  M.Pcrk'mstvitneJJeth^butgmes  it  felfe  forth  inatlduties 
 ^ef  the  I. and  i.Table.Nowfir.ifthey  couldnot  apply  vnto  themfelues 
 Ychrifttrighteoufneimthout fulfilling  allduttesofthe  I  .and  i.Table^ 
 they  jhoHldneHer  apply  it  to  thent'.for  they  hold  it  impofjibleto  fulfill  all 
 thofe  duties -.fo  that  this  neceffary  linking  ofchartiy  mth  faith ^  maketh 
 \fheirfaluatton  not  only  very  euillajjuredibut  altogether  tmpojfiblf.for 
 \eh4rity  14  the  fulneffe  of  the  law^vchich  they  hold  impofjib'e^  and  then  //rojt.u. 
 the  aU'urance  of  their  faluation^mufi  needs  be  iojned  mthfuch  an  tm~ 
 fojfibtlity^they  may  affurt  themjelues^that  by  that  faith  they  can  neuer 
 ^ome  ffaluation, 
 
 R.  Abbot. 
 that  faith  may  be  without  charity  and  good  workes,  iti«  true, 
 and  we  doubt  not  thereof,  according  to  the  meaning  of  faiih  of 
 which  ^./4wr/fpeakcth,which  Caluinvcxy  iuftly  and  rightly  faith, 
 is^«r4/2r<i<^tf»'c>/f4;r6.Fof  itplainclyappearcthby  the tcxr,tha thee 
 /pcakcthof  hith,as  onely  profcflcd  before  men,  as  before  hath  bin 
 allcdgcd .  Therefore  he  compareth  it  •  to  the  good  words  of  him,  » lam.j.itr. 
 ihatwiflicth  vvcl  to  the  poorcmanjbutdoih  nothing  at  all  for  him. 
 To  this  tendcth  his  qucftio.b  what  auailehit  though  a  man  fay  that  ^  ^"■^^^' 
 Ife  bath  faiih^xxAiHioihct  Acn^^nd,"  [hevome  thy  faithflhcvncx-  cvct.ii. 
 moft  that  he  cxtendcth  it  to  by  inftancc ,is  a  inecr  hiftoricall  faith : 
 ^  Ihoubeleeue^  that  there  is tne  God.  His  purpolc  is  to  flicw,  that  ^  vcr..j^- 
 
 faith 
 
6 1 6  True  faith  cmnot  he  without. 
 
 faith  ifit  be  truly  profelfed  hath  a  root  within^ from  whence fpring 
 
 by  obedience  the  fruitsofal  good  woikeSjandifitf^iuc  noc  loorth 
 
 it  fclfeby  workeSjitisnotriiefaith.Whercasv^.  ^/A(7/7  faith,  that 
 
 S,  fames  fpeakeih  d/reUljioffuchafiith  04  Abraham  wa^tu^ifietiitjy 
 
 he  faith  very  vntruly  and  abfurdlyrforiy./^ojf/bringcth  the  exam- 
 
 picofthetrue,  andliucly,  and  workfullfaichofy^^rrf^rfw,  as  op- 
 
 pofirctoihar  iJlcaud  dead  faith,  concerning  which  hcc  propoun* 
 
 dcd  thatquefticn  of  faith  and  worlces.  Yea  o^  Abrahams  raiih  hec 
 
 c  Ver.ajt         fhevveth  that  it  was  faid,*  Abrahambeleetted  God  andtt  wm  cannted 
 
 Vnto  him  for  right  eenfne^'e ,  which  was  ncucr  faid  of  any  tnanfor 
 
 fayng  that  he  h  Ad  faith,  for  beleentng  that  there  is  one  God,foi  that 
 
 faith  rhatconlilJethonely  in  ptofcflion  before  men.Novv  the  faith 
 
 fver.ji.  o(  Abraham  which  ^rvrought  with  his  werkji  ^^'^  ^^  made  pcrfeSi 
 
 r>  Bc<U.iHEpi(l.    byhisKoikfs,  8chat  is,  faith  Beda,  naspronedbj  the  performance  of 
 
 lac  crp.i.         works f  '*  ^^  perfe^  in  his  hearty  this  fairh  of  Abraham  j  I  fay ,  is  it 
 
 whereby  the  Proteftants  hope  to  be  iuftificrd  in  the  (ight  ofGod,  as 
 
 Abraham  was,bccaufc  ^  it rvas  not  vfritten  for  htm  cnely,  that  it  vcoi 
 
 hRom.j.aj.      imptitedto  him  for  right  eottfnejfe  butalfoforvs^to  xvh.  m  it  piallhe  tm* 
 
 fHtedJbelemng  m  htmthiit  ratfed  vp  lefm  our  Lord  from  the  dead.\i^c 
 
 allcdgcfurrhcr,ihat  the  faith  whc  reof5  /^wtfjfpeakeih^is  likened 
 
 tothefaithof  duK/s,and  iherfore  that  it  cannot  be  the  fame  wjth 
 
 jhat  which  the  Scriptiuen^meth  for  a  iuftjiying  h\ih.M.Bi(hop  an- 
 
 fwerethjihat  r^4/  follorvethnot,  and  for  auouching  thereof,  iiidkerh 
 
 y^^rrfiSr^t'Wjfaith  not  oncly  the  fame  with  the  faith  of  hvpocrife5& 
 
 falte  ChriflunSjbut  aUo  with  the  faith  of  diuels.Hc  u  ould  quah  He 
 
 '        thcmatierin  fhew,l  ut  incfUthmakcth  nodiffcfrcnce.  Anfxcetlent^ 
 
 good  thing  may  be  likfVntoabadifffomethwgf^Cj'ith  hc.Tiuc,buf  yet 
 
 the  bad  cannot  be  like  the  good  in  that  vvhei  in  ftandcth  the  good- 
 
 neirc  and  excellency  of  the  good  Now  hee  maketh  the  H*.  pocritcj 
 
 f.iith,if\vecon{idcrthc  very  a6l  of  faith,  ihz(2mcihzt  n^br  ah  4ms 
 
 faith  was,  which  was  reputed  vnco  him  for  righteoufncflc.and  tor 
 
 which  the  Scrjptuicfcttcth  him  forth  as  an  excellent  patccrne  of 
 
 faith  to  be  followed  of  all  bcleeuers.  Bur  toauajdethcodioufneirc 
 
 hercofjhefophifticatcth  the  matter,  and  (b  much  as  in  him  lycth, 
 
 blindeth  hi?  Rcadcr.T''&<7<«rtfAi^<f (faith  he)  in  trvopoints ;  where  in 
 
 the  firft  point,  hccotnprehendeth  the  fulncs  andptrfecSlion  of  that 
 
 vi^hich  he  calleih  Cachohkc  and  Chrifhan  faiih.confifting  (as  here 
 
 abfurdly  he  faith)  intbeptrfeUkn»Medg4ofallihings  rehealedjx^  if 
 
 eucry 
 
charity  and  good  IVorkes,  ^ij 
 
 eueryonc  that  hath  their  Cacholjkeraith,haue/^#^^^r/f^^;?«jp/f^^ 
 9fallthwgf  reHcaledfbut  as  more  plainly  he  hath  dcliucred  his  i:ii;id 
 h^ioxc'  tn(jelceninff  all  to  l>e  true  that  CodhAthreHealed.  No  more  is  *'^-'^-'' 
 therein  y^^r<?^wwjraith,ifwe  keep  within  the  compafTe  of  the  na- 
 turc  of  faith^Sc  no  Icffe  in  the  diucll,&  the  fame  in  cuery  Catholikc 
 ChrifliaHjand  fo  the  diuelis  become  a  Cathoiike  whether  h  c  wii  or 
 not.Comc  on  Af.  Bi(hep/id  vs  of  this  doubt/or  we  cannot  find  by 
 yoii^but  chat  the  diucll  by  Cathoiikcfaichis  become  a  CatboJike. 
 H  e  go  c  t  h  on :  Secondly  t  hisknoivlcdge  jhal  notfteedthej»  anyvi>h$t.^\M 
 that  is  nothing  to  the  very  nature  of  faith,  whether  it  (iecde  or  noc 
 ftcede.The  effence  &  a6^  of  fairh  whether  it  ftecd  or  not  (ked^is  no 
 more  butthis,/o  he  leene  generally  all  to  he  trueyvbtch  God  hath  renea^ 
 led,ind  thcrfore  whether  With  good  works  or  without,the  faith  of 
 the  Catholike  Chrifiian  in  the  adof  faith, is  no  other  but  the  diuels 
 faith.  Now  albeit  he  fay,that/^r/ir/<i/r^/  differ  in  many  joints  jcto£ 
 ihofcmany  he  namethbutoncIyone,andttiat  notbingto  the  pur. 
 pofe.For  if  he  will  (hew  a  difference  of  faith  betwixt  Chriftiansand 
 diuel5,hc  muft  take  it  from  faith  it  felfc,3nd  not  from  thofc  things 
 which  to  the  nature  offaith  are  mcerely  accidental. CAr//?;W,faich 
 hc,of4t  of  a  godly  and  denout  ajfeUion/io  willingly  [nhmit  their  vnder- 
 fiandingtothe  rnles  o/faith.But  this  is  not  to  make  a  diffcrence,but 
 toadde  charity  vntofaith.This^<7</^W<)/<'«o«/^^<rfl/tf«,4«^Mi>////;^ 
 /Mhmifsion y'ls an  3(51  ofcharity,3nd  notofhithran  a^tofthc  wil  and 
 af?e<5^ion  wherein  charity  is  feated;,not  of  the  vnderftanding,  wher- 
 in  he  faj'th  is  the  feat  of  faith.  Andinthisaff^dionand  fubmififion, 
 faith  it  felfefi ill  is  no  more  then  it  was  before,  to  beleciicall  tobc 
 true  that  God  hath  reuealcd.The  diuc!  then  (lill  plcadeih  for  him- 
 fclfe,that  if  the  Catholike  faith  which  M.BiJhop  hath  dcfcribcd ,  do 
 raakcaCatholikCjthercis  norcafontocxccpc  againft  him  forbc- 
 inga  Catholikc, bccaufc  be  bclecucth  all  to  bee  true  which  God 
 hath  reuealed.Or  if  he  wil  fay  that  trueChtiftian  faith  doth  alwaies 
 actually  &  neccflarily  imply  thhgodly  (^deHoatajfeElionandnilltng 
 {nhmifton  of  the  vnderftandmg  to  the  rnles  offa/th,thcn  becaufc  this 
 cannot  be  without  charity,let  him  grant  the  qucftion,  let  vs  traucH 
 no  further  about  this  point,but  let  him  fay  as  wee  fay,  that  the  true 
 Chriftiafaithwherby  it  is  faidweatc  iu{|ified,cancucrbcfcparatc 
 fro  charity&good  works.Tfius  he  caf^eth  himfclf intone  knoweth 
 not  what  Labyriiuhj^cniazcSjSc  cannot  tcl  how  to  get  our.  How 
 
 much 
 
6  IS  True  faith  cannot  hewtthout 
 
 nnjchbcttcrwcrcicforhimtoacknowledgc  thcfimpleand  piaine 
 •     truth  of  God,then  to  intricate  himfclfe  in  thefe  perplcxities.whcr- 
 i  n  he  can  find  no  place  to  ftand  fecure.  But  yet  out  of  the  words  of 
 Sjames^  As  the  itody  mtbout  the/prit  i^  dead,  fe faith  n>ithef4t  worl^ 
 «i/M^,hec  will  further  proue,  that  faith  may  be  without  charitie, 
 'M\6ytifcrfeEl inthe kind  <7//k«f^.Now  thisisit  thathath  binfaid, 
 that /»//7^/^<«'s/e/"^/;^jConfidcring  faith  entirely  in  it  fclfe,  hema* 
 kcth  Abrahams  faith  and  the  diuds  faith  to  be  all  one.  As  touching 
 the  \Noxd%oiS.  lames  fufficienthath  beene  faid  before.  If  faith  bee 
 confidcred  as  outwardly  profelfed  to  men,as  he  intcndeth  it,  good 
 workcs  are  the  life  of faith.Ifit  be  confidercd  as  itis  inward  in  the 
 heart  to  Godjgood  works  cannot  be  the  life  thereof,  becaufc  that 
 which  is  without  cannot  giue  life  to  that  that  is  within.  Wherca* 
 hcinxntzhworkes  into  charity  J  he  playeth  the  Sophifter  :  for  it  is 
 one  thing  to  talke  of  charity  ,another  thing  to  taike  of  wcikcsj  the 
 one  being  in  habitc,the other  in  a(5l;thc  one  inward,  theother  out- 
 ward 5  the  one  the  tree,  theother  the  fruitj  the  one  the  fpring, 
 theother  the  ftreame.But  letting  this  palFe  as  handled  before,  let; 
 vs  fee  how  he  argucth  from  the  place  oUames :  Albeit  the  body  bet  1 
 deadwitheHtthefotilcyetisitatrttenattiraHbodyinitfelfe.  But  that 
 is  not  trne,for  a  true  natur^ll  body  is  that  onely,  which  hath  the 
 true  members  and  parts  of  a  natural!  body,  which  a  di^ad  bodiet 
 hath  not.  ^  When  the  body  is  dead,(mh  Artji&t/e^  there  jhall  bee  tieim 
 k  Mift.^iUt.     ther  facte  nor  hand,  but  onely  by  femb lance  of  name,  a>s  a  man  tear* 
 Uki.tup.u         ffjgifj  ^  fjand  offlone-jfor  in  like  fort  is  a  dead  hand:  for  all  parts  of  the  1 
 body  are  defined  by  their  office  and  faculty.  Therefore  nhen  they  lye- 
 dead  they  are  not  the  fame,  but  retaine  onely  the  (hew  and  fhadow  off 
 the  name 'The  argument  therefore  mu(i  be  turned  againft  himfelfc, 
 that  as  the  dead  body  isnot  a  true  naturallbody,  but  onely  by  e- 
 quiuocation  is  fo  called:  eucnfo  a  dead  faith,  is  no  true  faith,  but 
 onely  by  equiuocation  for  fomefemblance  to  men  it  carneth  the 
 {hcwandfhadowof  the  name  of  faith.  Yet  hce  will  not  fo  giue 
 ouer,butashauing  fetthcftockevpon  it,  hee  will  winncitin  this 
 pcriodjorelfche  will  loofealUndeede  hee  is  like  a  fheepe  tangled 
 in  the  briars,thc  more  he  ftruglcth  and  fttiiieth,thc  fatter  hee  rycth 
 himfelf  He  faith,  that  faith  &  charity  h'MC  feuer all  feat  es  in  thefouty ; 
 faith  mthe  vnderflanding,  and  charity  in  the  xvill.  But  that  is  not 
 ioi  for  as  hath  bccnc  bctore  faid^truc  and  vnfamcd  faith  which  the 
 
 Scrip- 
 
charitie  dndgeod  IVorhs.  ^  j  g 
 
 "Scripture  commcndcth/or  iuflificatronija  mixf  ad-^ion  off  he  vn- 
 dcrfiandmgand  will.  Yea  the  Apoftlccxprcfly  placcihfaHh  in  the 
 '   hr4rr,whichisthefc,itofth(-aff'.it!ons.'  lynhthf  heari(^[i\tY[  hec) ''^°^''°'*- 
 !  rniiHbeleeHethvntoriohteoMf*iej[c  :  If  tho(t  canjefje  n-tth  thy  moMh 
 I  the  Lord  lefm,  and  heleeue  in  thy  heart  that  God  rat  fed  btm  from  the 
 dead,  tho/t  ^jo/t  See  fatted.  No  marucll  that  M.  Bi^op  cannot  tell 
 •what  true  Faith  1?,  who  knowcih  no  ochei  faith  butoncly  a  faith 
 of  the  head,  conlifting  in  fpeculatiur  fancies  and  imngtnat'onsof 
 the  braines ,  and  defcending  no  lower  then  the  tongue  :  whereas 
 the  Apoftlefpcakcthot'a  faith  of  the  heart,  a  feeling  faith,  which 
 by  tccJing  gathcreth  to  it  the  afte»5^ion  and  will;  which  is  not  onc- 
 \y  an  a6t  of  knowledge  and  vndcr(ianding,as>T/J?//7;<»^drcamctb, 
 butimpiicthanaflfcdling,  defiring,  embracing?  fctking  of  that 
 which icbeleeiicth,  a  Joying  andreuicwmgof itfclfe  therein.  eVo 
 I  al[cdgcd' b^fbrc  out  of  Oecumemtet  ,  that  the  faith  whereof 
 •^smPAttli^ctk^thU  not  a  barcaffcnti  a$  is  tl>c  fanh  of  t{mcU"'Otcumen.in 
 aT\dM]&ifhaf(^it\n'i\ikc(ihh;buK'' hath  foriie farther  ta»fe^ue»^^ 
 /irilfisj^  from  the  af extort.  Agi\nc  they  hAUcdtJitnfl  oi>ieS}sJ;k\th  he,/'^"^"/"^*-'"^*'"*- 
 faith n»Atfiff!g  the trttth  of  God^afjd charity  the goodneffe cf  God .  In- 
 deed tilt  trtith  of  God  is  the  obicdofour  taith;  but  what  is  the  mat- 
 ter of  that  truth,  butthc  promrfcof  God  Concerning  his  goodntflc  °^^*'*7'3- 
 toward,'  yi  ?  "  Ifieuidvtter/f  bane  fainted  [(in\\  Dauid)  But  thtit  I 
 btleette  vertly  to  fee  the  gnedrxffe  of  the  Lord  in  the  land  of  the  lintno .  o  Pf^w  "«  ^^'. 
 •  rhefaith((m\\  Fertu)-whtch  the  'Scr,ptftre  t  ~omendeth^ts  nothing  els  tfipttltZ'" 
 6ut  to  trhji  to  the  free  mercie  ef  God  So  then  the  goodnes  and  mercy  ^-"'^^  nihil  c'i- 
 of  GoH  is  properly  arid  truly  thteobiea  ofour  fairh.  Yea  and  how  ^l^fSft' 
 fnouid  the  goodnclkofGbd  btthe  obtti^ofout  chaiitic,  but  by  Z'"'"'^"^''"'- 
 beingfirrt  the  <'bic6lofour  faith  ?  For  therefore  do  wee  loue  the 
 goodnc(rcofGod,orloucofGodforhi<gbodncfle  tow.irdsvijbe- 
 caurcfitrt  wcbelccuethefamcncifhercinvvee  (olouc  but  by  bc- 
 Icciiing.   Forchiri.y  ionfifting  fimolyin  oflFe<5^ron,  ai>prehendefh 
 nothing  itvGodofit  tclfe,butrccciuef  h  all  from  faltn,  which  is  it 
 as  Chryfoflome  notcth  ,  p  whereby  we  eonceittca  due  and  conttenient  f^'Vr'  '"^"^ 
 oftnitn concerning  God.  Loueis  not  arecioroCall  a6l  on  ;  the  paO  fw-/  <i-»  »;«»»- 
 (age  thereof  IS  mecrely  from  him  that  loucth  to  the  thing  that  ii"'"  *'"'"'* 
 Jo'icd.  Thus  therefore  it  <s  in  our  loii»»fdGod;'b\rt 'what  we  cork 
 ccitH  backc  againc  of  him  towards  vs.it  wbV  fai^h  nrdnot  bj;  loiii 
 Yca.l/.  Bilhop  himlcUcvtrincih  this,  in  that  hcc  faith/ W-Vr  cannot 
 
 R  r  lo-rie 
 
'^20  That fahhcdnnot  he  without 
 
 louch'tnuofvphom  wee  neuer  /{r^y^^.  For  what  is  all  our  Hearing,  but 
 oncly  by  bclccuing  that  which  we  hcare?  Firft  therefore  wee  hearc 
 ofGodsgoodncflc,hisnicrcy,histruth,&c.andby  bclecuingthat 
 which  we  hcarc,our  affcdlions  arc  draw  nc  vnto  him.  Fit  ft  thcrfore 
 allrfiefearcthcobieftscf  ourfaith,and  conffqucntly  become  the  ) 
 obiefts  of  our  louc.   His  next  difference  is  a  mecrc  begging  of  the 
 quertion,Wefay,that/ii/^AtiioiJghitclonotpreruppofc  charity  as 
 a  thing  precedent, yet  alwaies  fuppofcth  and  infcrrcth  it  as  an  im- 
 ?EpKcC^t7»    mediate  and  ncceiraryconfequent.  For  faith  recciucth  Chrift*'/» 
 dwellinoftr  hearts^vfho  comrocth  not  but  accwnpanicd  with  grace 
 and  with  the  fruits  of  the  fpirit,  which  alwaies  grow  »nd  increafc 
 according  to  the  increafc  and  growth  of  faith.Great  faith  hath  fer- 
 uent  louc.wcaker  faith  hath  weaker  loue,  but  alwaies  hath  a  mea- 
 furcofloucanfwcrablctoitfcIfe.Nowbythisthat  hath  bene  faid  i 
 it  appearcrh  how  vniruly  M.Bi(hop  faith  for  his  laftcJiffcrence,that  i 
 charit^dothHotndtttrdHjfioweHtoffatth^  wbcrcjas indeed  commSn  i 
 fenfein  diuinity  doth  inftrufthim,that  the  original  thcrof  is  frotn  i; 
 thence  and  oncly  from  thence.  For  if  we  cannot  loae  God  but  by  p 
 hearing  &  belecuing  him  to  be  that  that  he  is^then  it  is  fattb  whkh  i| 
 letting  God  before  vs  fuch  a  one  as  he  is,  wirc,iiiighty,iuft,  merer-  \ 
 ful,louing  andgracious  vnto  vs^enamoreth  our  hearts,  and  bree^  ! 
 deth  irvvs affections  corrcfpondcnt  to  his  grace,  neither  is  there  i 
 any  fpark  of  loue  but  what  arifeth  from  this  ground.  Yea  M.Bi/h^f  i 
 himfelfeconfcffcthfomuchjbutthathic  wits  are  fo  befotted  with  ^ 
 his  minion  of  Rome,that  he  knoweth  not  what  hee  faith.  Chamit  ij 
 (fairh  ht )doth  not  uatMraBjifiow  out  offdith,  ^ut  by  due  consider atkn  '( 
 aftheg9odneiofGod^4Hdofhiihetiefitsa»dloMe  towards  vs*  Which  i^ 
 isasmuchasif  hcniouldfay,itdothnotDaturalyfiowoucoffaitb,  ; 
 but  doth  naturally  flow  out  of  faitb.For  whence  is  this  conjideration  ^ 
 0fGodtgoodnet,&c.h\XiUom  faith.'Do  we  confider  thefe  things  any 
 othcrwifcbutas  by  faith  we  firft  apprehend  and  belccuetbefamef  i 
 It  is  faith(as  hath  bene  faid)wbich  affeftcth  and  fcafoncth  the  hart ' 
 with  the  Iweet  taft  and  feeling  of  chofe  ccnfiderations,and  theieby 
 allurcthanddrawcthvstoJouehim  of  whom  we  hauereceiucdfo 
 greatloue.  Andforwantoffaithitisthatitcomcth  topafl'c  which 
 MBt/hop  to  make  vp  his fentcncc  impertinently  complaineth  of, 
 that  few  men  enter  into  thefc  good  and  deuout  confiderations; ' 
 yea  he  and  his  by  oppugning  and  deftroy  ing  true  faith»  do  heipe 
 
 to 
 
charity  And  good  Workes,  ^2  \ 
 
 I  todraw  men  backc  from  confidcring  of  thcfc  thing?.  Now  ail 
 thacliithcrtohchathfaid,  hctcllcth  vs  ii according /tf/;f»tf  trmh^ 
 \\hcrcas  indccdc  thcreisnota  word  true,  as  liatli  appeared  ;  and 
 I  ifitliad  bccnc  true,  yet  he  had  gained  nothing  thereby,  becaufe 
 I  it  followcth  not,  thatchofc  things  which  arc  diuidcd  infaciiltic 
 !  andvfc,  are  therefore  dcuided  in  the  lubic<5i,  or  may  be  the  one 
 I  without  the  company  of  the  other,  as  by  infinite  examples  may 
 I  be  fecnc.  But  hcc  makcth /<i//i&  and  charity  more  different y^t  in 
 j  the  ProtefiMtttt  opinion ,  And  how  i  For  faith  (faith  hcc)  layeth 
 j  holdof^hrijis  right  eoufnes,  and  receifter  that  i/*  j  ^«/  charity  re cet- 
 \  uetbnothtttg  tn^hnt  giueth  itfelfeforthin  all  duties  of  the  fir  ft  and  fc" 
 \eoudtAble,  But  what  of  thisf  Will  hcc  conclude  thus,  Thereis  a 
 dttifercncc  betwixt  faith  and  charity,  therefore  faith  may  be  with* 
 out  charity ? No  for footh :  but  vnlcffc  faith  may  be  without  cha- 
 [  ritic,chc  Proteft ants  faluation  is  vnpofliblc.  And  why  io  i  Marrit  . , 
 
 [  charity  is  the  fulnclft  of  the  law,  and  the  Protedantshold  it  vn- 
 ipoHible  to  fulfill  the  law,  therefore  they  can  hauc  no  charity  ; 
 iandthcreforc  by  their  owncdo(5trine  they  can  haue  no  faith,  be- 
 caufe without  charity  there  is  no  faith.  What  a  horrible  difpu- 
 ccr  M.Btfbof  isi  how deepearcich  hath  hce  into  hell,  that  hcc 
 can  fetch  froni  thence  thefe  profound  conclufiont  againft  the  Pro- 
 ceQantsf  The  Protectants  anfwer  to  his  ridiculous  and  childidi 
 coiledlioni,  iscafie  and  ready.  True  andliuely  faith, by  thcconfi- 
 derationofchegoodnede  and  mercy  of  God  towards  vs  in  lefus 
 Chrift,  enkindiethin  our  hearts  true  charity  andloue  cowards 
 God,  arKJ  towards  our  brethren  and  neighbours  for  Gods  fake. 
 Thcaymcand  marke  of  which  charity « is  to  glue  forth  tt  fclfein 
 all  duties  ofthe  fir  ft  and  fecond  table.  But  charity  fo  long  as  here 
 wee  liuc  is  vnpetfec^  in  all  men  ,  and  but  peifc^Iy  arcaincth 
 to  that  that  k  aymeth  at.  Some  attajnc  in  fome  good  fort  to 
 the  performance  of  fome  duties ,  others  to  the  performance  of 
 fome  other  duties  ,but  none  attaineth  to  all^as '  Hierome  well  no-  r  fii,0njtiutr.?i. 
 tcth  againft  the  Pelagian  heretickcs  :  yea  andinthofc  that  wee  ^irJ!t'-i'u[!^'* 
 do  attainc  vnto,  there  is  alfo  fome  weakcneffe  and  default,  fome  cufuia*  fn/iht- 
 blot  and  ftainc,  as  hath  bene  fhewed  by  the  corruption  of  finnc  fMci',7»!i?^'' 
 ^ that han^etb  fa  fafl  o»y  znd  frfffethvs  dotvne  whilcft  wee  are  la- 
 bouring and  ftriuing  to  afccnd  vpwardvnro  God,  Thus  thcrco 
 fore faiihaod charity  go  together,  weakc  faith,  and  charity  vn- 
 
 Rr  2  pcrfcwl 
 
62%.  That  faith  caff  not  he  vofthout 
 
 pcrlc6l,running  in  the  way,btit  oftentimes  through  frailtie  ftum- 
 blin^  and  faihiig ;  i^riuiag  t  o  the  keeping  of  A\  Gods  ccmnDande- 
 sR3m.7.i#.  mencs,but  yet  forced  to  iiv  with  tht  h^c&[Q, 'The ^ocd  that  Iwold, 
 Ids  ttothut  the  itttll  that  I  would  not  that  I  do:  I  df  light  in  the  law  of 
 God  Oi  toHching  the  httier  man,  hut  I  fee  another  law  tn  my  men:  here 
 rehellingagai»H  the lavfiofmy  mind^and  leading  me  captiue  to  the  law 
 fiffft»e,Biit  faith  is  our  comtort,thatGod  for  Chrifts  fake,  and  for 
 his  righteoufnes  fake  r  hich  he  hath  wrought  for  our  redemption, 
 acccpteth  vs  as  perfcdiy  righteous  in  liinD,that  he  forgiueth  ail  our 
 fins  winUctH  at  all  our  imperfedions.and  will  hcale  all  our  viounds 
 andinfitmities^that  whatis  now  impoflribletbroughrh'cwcaknes 
 ot  the  flcfli,may  be  made  expedite  and  rcndy  vntovs,  when  there 
 fliall  be  no  longer  the^ff/S? /«(/?/«^  4^<«/«y? /^^y^ir/r  but  fin  &  death 
 a\.  or.,-.!.  ^j^^3J|gj^PP,je5fy,jj|^edcftroicd,and"G»ii^4//^^^/^;;7^W/  Tims 
 ,     •  the  linkingof  faith  and  charity  maketh  no  impoffibility  of  ourfal- 
 
 uation  ,  bucitis-thc  fpirit  of  error  that  hath  daxelcd  M.  Btfhvps 
 cyc£,that  he  cannot  difccrne  how  one  truth  agrccth  and  ttandcih 
 with  aiiothcr. 
 
 52  W.BiSHOP, 
 Let  w  annex  vnto  thefe  plain  authorities  of  holy  Scripture  ^one  eui^' 
 jjh.i^.dtTrin.    demtefiimonyofanttquity.  t hat mo/l incorrupt  iudgcS,  Augu^lmc 
 ca.i'j.con.Crefc,  faith ^atly^thit  faith  may  wd  be  without  charity, but  it  canotprofic 
 "*     **^'       vi  without  charity.  ^nd,Xhn  one  God  is  wormippcd  fomctimcs 
 out  of  the  Churcb/«  that  vnsktl fully, yet  is  it  he*  Alfethat  onefatth 
 is  had  mthout  charitte, and  that  alfo  out  of  the  Church  neither  there- 
 fore is  not  faith  For  there  is  one  God  one  Fatth^one  Baptifme^  and  one 
 immaculate  Catholtke  Church :  in  which  God  is  notferued  onely  ,  but 
 in  whteh  onely  he  is  truly  ferued;  neither  in  whick  alone  faith  is  heptj 
 M  h  f  Imt  inwhich  onely  faith  ts  kfpf  t^ith  charity.  SothAtfatthf  and  that 
 
 ^  ^  *'  only  true  faith  yofvfhtch  the  Apofilefpeakethf^n^  Goionc  faith,  may 
 
 be  ^and  is  in  many  mihom  charitie. 
 
 R.  Abbot. 
 
 a  J«S.5j.  The  former  of  thefe  two  places  which  feee  citeth  out  of  ty^u* 
 
 fiin,  is anfwercd  "before.  Thefaithofwhich  hcfpeakctb^is  not 
 the  true  iuftifying/aith,  but  ondy  the  outward  profcflion  of  the 
 
 do(5lrinc 
 
ChArithdndgdodVl'orhef,  61  \ 
 
 do<5^rinc  of  faith.  That  is  plainc  by  the  fccond,  b  One  faith  i^  bad  h^uitH.evit. 
 without charitte,  etten  xiithomtbe  Church,  that  is,  one  dodiinc  of '^"Z'""'^*-* 
 faich  rciicnaschc  ApoHicmcancth,  when  he  faith,  One  f  nth,  one 
 Saptifme,(^T.  Thus  Saint  yih^m  dcclareth  it,  when  he  callcthii 
 *  thf faith  tvhere^y It u  6e/eeMed{ hat  Chriftisthe  Sonne  of  the/tnin^ ^  ^^.^^^  ^^ 
 God :  the  fttth  whereby  vfe  coHfejje  Chriji  to  he  the  Sonne  of  the  t'itttng  fWcj  ^  m  cr,di~ 
 God  :  and  in  other  meaninj>  he  could  not  fay  ihcre  is  bat  one  faith,  'J^'^,^'jii"Z^f' 
 bccaiifcofthe  faith  of  particular  confcicnces  the  .Scripture  imh ,  E' *^p  79.Ftd-i 
 that  cucry  man  rhali''//«r^^^x>  orvne  faith.  That  that  he  nialceth^'^,^^**^,',^'*'' 
 the  matter  of  faith,  thediuclsacknowlcdgand  confcflc,  who  yct)5"'"'"i>"^"«". 
 cannot  tt uly  Oy,/  beleeue in  Godj  Ibeleette  in  lefus  Chriji,  which  is      *  "^■*'* 
 the  voice  and  profc/Tion  of  a  true  iuftifying  faith,and  cannot  be  fe- 
 parated  from  hope  and  churitie,  as  hath  bene  before  madcmani- 
 feft  by  the  acknowledgment  of  y^«/?/«  himfclfc  :yca  and  thcdo- 
 <ftrinc  of  faith  ,  though  in  gcncrall  termcs  it  may  be  fometimcs 
 found  amongfthcrctikes,  yet  according  to  the  fubftancc  and  true 
 meaning  thereof,  it  is  not  to  be  found  wuh  thcm.as  the  fame  Saint 
 ^/iH^inacknowlcdgczhfCiyingy^  Jfdi/igent/jthoff  things  be  con/ide-     ^ 
 red  which  belong  to  Chriji^  Chrtfi  u found,  m  touching  his  name^  4-  chindxap.^  Si 
 mongfi  all  forts  of heret  ikes,  whowsll  needs  be  ealledChrtJ}tans,  ^^'^/j^Sl^i*^,^. 
 indeedheisnot  with  them.  So  as  then  there  may  be  the  true  faith  oUment  ccgtihur, 
 Chrirt  in  pencrail  words,  where  the  true  meaning  ofthc  faith  of*""""-'""  . 
 Chnft  is  denied,  and  there  may  be  the  true  meanmg  ot  the  faith  01  jiu<  tpuj qu»/ii. 
 Chrift  in  the  profcfTion  of  the  mouth,  when  the  fame  faith  is  not  *''{'«''''«'>?■• 
 trulyandefFc<5tually  imprinted  in  the  heart.  Andin  this  fort  there  vof -««-.•'«•% 
 may  be  indeed  faith  without  chari  tic,  but  not  the  iuftifying  faith,  J^^JI^'^f'""* 
 «$  hath  bin  often  faid.  If  there  be  that  faith  concerning  which  it  is 
 faid  of -^^rrf^^w,  ^He  beleeuedtheLord^  anditwat  imfHtedtohim  ^ 
 forri^hteoufnejje:  thac  (oUowcth  alwayes  charitie  as  a  neceflary 
 ind  infallible  confequcnt  and  companion  thereof. 
 
 55  .  W.  BiSHO  p. 
 
 The  ProteJlanttbolda[fcH:>-ationtjthat  they  ran^it  be  parted,  are 
 ff^it,  hut  thetrproofesverjf  fl.'nder,  and fcarce  nort h  the  difproHing. 
 
 TAtf/zr/?,Hcthath.Tth  nor  care  ot  his  ovvne,h3th  denied  nis  laith-  i.Tiw.j. 
 therefore  faith  includcth  that  good  workc  ofprouiiiing  for  our 
 
 R  r  J  Anfwcr, 
 
624  ^^^^  ^^^^^  cdnnot  k  mthout 
 
 A  {^(vjtx. That  faith  there  fsemes  tofignifie^not  that  faith  wheretj  we 
 l^eleeue  aUthings  reuealed^  or  the  Protefiantsthe  certaimie  ofiheirfaU 
 nation:  i>m  for  fide/it  ie,  andfatthfttll  ferformanee  of  that  which  we 
 haue  promt  fed  in  ba^tifmCj  vchich  is  to  l^eepeallGedj  C0T»tnaj3dementsi 
 one  of  the  which  J  is  to  protttde  for  our  children ,  and  for  them  that  we 
 haue  charffe  of:fo  th^t  he  who  hath  nofuch  care  oner  his  owtjecharge^ 
 hath  denied  his  faithjthat  isyViolated  his  promife  in  Baptifme,  There  is 
 alfo  another  or  dinar  J  anf^er,  fappofing  faith  to  be  taktn  there  for  the 
 Chrtfiian  beleefefo  witythat  one  may  deny  his  faith  tvf$wayes:etther  in 
 '  f,at  denying  any  article  offaithy  or  hy  doing  fame  thing  that  is  comrarie 
 tothedoElriaeofottr  faith.  Now  he  that  hath  no  care  o f his  ewae^doth 
 not  deny  any  article  of  bis  faithi  hut  eomtmtteth  a  fad;  contrary  tothe 
 dodrine  of  hisfatth :  fo  that  notfatth,  hm  the  dcUrine  of  fait  b^  er  our 
 prontifeinBapifmeJncludethgoodviiorkes, 
 
 2  1  here  arc  among  you  thatbclceue  not;  for  he  knew  who  be- 
 2ok#.              Iceucd,and  who  was  to  betray  h\m:Opp0(fng  treafon  ffaith^asifhe 
 
 had  [aid. faith  contatneth  in  itfelfe  fdelitie.  This  argument  isfarrefct* 
 ched  and  littleworth,For  albeit  faith  hath  not  ^deltty  and  lone  alwaies 
 necejfarily  toy  ned  with  it,  yet  falling  fr-om  faith,  may  well  draw  after  it 
 hatred  and  treafon  ^yea  ordinarily  wtckedneffegoeth  before  falling  from 
 the  faith, and  is  the  caufe  ofitityhich  was  hdas  cafeyvbom  our  Sauiour 
 there  taxed,  for  he  blindedwith  couetoufneffe,  did  not  beleeue  Chrifit 
 doUrine  of  the  bieffedfacrament,  and  by  incredulitie  opened  the  diuell 
 a  highway  to  his  heart,  to  negotiate  treafon  in  it* 
 
 3  The  obieU  that :  Who  faith  he  knowes  God,  and  doth  not  keep 
 rioha,           hisccmmandcments,  isalycr. 
 
 Anfwcr.  He  is  then  a  Iter  in  graine,  whoprofeffing  the  onely  trtu 
 knowledge  ofGod^yet  hlnfheth  not  to  fay^  that  it  is  impojfible  to  keepe  his 
 cornmandewents :  but  to  the  obieUton^knowing  God  in  that  place,  is  r<<- 
 ken  far  lofting  of  God f  at :  Iknowycnot:  that  is,  I  loucyou  not. 
 Our  Lord  knowes  the  way  of  the  iufi,  that  is,  approues  tt,  hues  it  :fo  he 
 PTafi.'"^  *  ^*  that  knowes  God,  keepes  his  commandementSy  as  Chyiji  htmfelfe  tejli^ 
 job.14,  ^^/^;Jfanicloucme,  he  will  keepe  my  word.  Andhethatloutch 
 
 nienot,wiIlnot  keepe  my  words. 
 
 La^ly,  they  fay  wtth  S.Paul  :  That  the  iuft  man  liucthby  faith. 
 But  if  faith  giue  life,  then  it  cannot  be  without  charitie. 
 
 An  fw  er.  That  faith  in  a  iu^  man  is  not  without  hope  and  charity,  by 
 4tlvehich  coniojned  he  Uueth^<;3-  not  bj  faith  alone, But  failh  is  in  afinful 
 
 and 
 
charity  sndgood  IVorhcs,  Ci^ 
 
 a»d  v»iu(l  man,xcithout  churitj  -^vho  holdi»gf>fjl  his  former  htleefe^ 
 doth  tn  trAifgreJfing  Gods  cernmandements^  breakc  the  bands  of  chit- 
 rity.  And  jo  it  remaineth  most  certaine^thttt  fHtthm^J  he  a»d  too  too 
 » ft  en  is  wit  bout  thcfacrcd^ociety  of  chanty, 
 
 R.Abbot. 
 
 The  Proteftant $  aflcucrations  arc  indeed  very  boId,but  not  vpon 
 flcndcrproofcs.Thcir  proofcsarc  ftrongcrthcn  thatany  fuch  fill/ 
 difputcrsas  M.'Bifbop  is ^ih^W  be  able  todifproucchcm.  As  for  his 
 proofcs  to  the  contraric,  thou  haftfcene  gentle  Reader,  how  mifc- 
 rablc,  and  poorc,  and  bcggerly  they  bee.  See  now  what  choice  he 
 maketh  of  our  argumcnts,culling  out  thofe  that  he  was  bcft  able  to 
 dcalc  with,and  what  flendcr  (hifts  he  maketh  to  auoid  them. »  He  « i.Tim.i,t 
 tbatfrottldeth  not  for  bis  tfWW.Caiih  S.  VinX^andnameiyforthemofhi* 
 boMJholdf  hee  denieth  the  faith,  and  is  worfe  then  an  itifideU.  It  muft 
 follow  therefore,  that  there  can  bee  no  faith  where  this  workc  of 
 charity  is  wilfully  caft  off.  Af,  Btfhop  telleth  vs,ihat  by  faith  is  here 
 meant  cither  fidelitie  as  touching  the  performance  of  that  wehauc 
 promifcdinbapiifme,orcirethedo^rincoffaith.  But  let  him  ex- 
 pound it  as  he  liftjof  either  of  them  it  fhallyeeld  an  illation  &  con- 
 |equence  of  that  which  we  affirme.  For  feeing  the  introduflion  of 
 iuftifying  faith  is ''  repcntanccfromdead  workes,iuflifying  faith  bMir.i.ij. 
 muft  alwaies  implicaconfcience  and  care  of  conforming  a  mans 
 fclfcto  the  do6lrincofthc  Gofpell,  and  to  the  promife  and  vowc 
 that  he  hath  made  inbaptifmc  of  obedience  vnto  God,  and  there- 
 fore where  dead  works  (hll  raigne,  it  cannot  be  faid  that  luftifying 
 faith  hath  there  taken  any  place.  Therefore  he  that  fliaketh  offthc 
 yokeofchedoilrineof  the  Gofpell,  and  by  his  conucrfationdif- 
 cUimcth  the  proniifc  that  he  made  in  baptifme,  plainely  fliewet  h 
 that  howfocucr  hee  profcffe  the  faith,  yet  that  hee  hath  no  true 
 faich  abiding  in  him.  And  this  the  Apolllc  teachcthofhim  who 
 is  fo  inhumane  andbarbaroitSjasrhatthc  commandcmentofGod 
 cannot  niouc  Iiim  toprouidc  for  them,  the  care  of  whom  cucnin- 
 fidcls  by  inftinif^  of  nature  doc  know  and  concciue  to  belong  vjito 
 them.  But  wee  would  gladly  vndcrlland  how  M.Btfhopd\\i\AcK\\ 
 the  arcic!csoff3ith  fi-onuhcdo(5^rincorraiih.  For  what  do  the  ar- 
 ticles offauhcontainc  but  oncly  the  dodrme  of  faith  ?  Thatthcn 
 
 Rr4  contrary 
 
6i6  TUt  Faith  cannot  he  without 
 
 contrary  to  the  dodlrinc  of  faithjinult  needs  alfo  be  contrary  to  the 
 
 articles  of  faiih.Hc  thcrefoi  e  that  by  his  deeds  dcnieth  the  dodlrin 
 
 of  fduh,denieth  inclfctt  alfo  the  articles  of  his  faith,  howfocuer 
 
 vs'ith  his  tongue  outwardly  tomenhcemskefhew  toconfeffe  the 
 
 Tamc.^.  Btpjo^s  anfwer  thcntakcth  nor  away  the  ftrength  of  this 
 
 argumenr,biii  rather  adccth  further  force  and  (Irength  vnto  it.  But 
 
 it  i$  pUinc  by  the  very  words^that  the  Apoftlc  vnderftandcth  fanh 
 
 £  HitroyuiH  I.     as  It  IS  oppofcd  to  infideltty,2i^ixnmg  that  fuch,th6ugh  they  be""  h^ 
 
 "^'j^^-'^^P-S'P'dtlf!  /ggffgj^s  in  name,  as  Bterome  fpeaketh,yct  indeed  arc  not  bclecuers. 
 
 Therefore  Chrj/foftoms  expounding  the  wordesby  that  faying  of 
 
 ^^t\'l^'        '^^  fame  Apodlc,  ^  They  profeffc  that  they  k»oiv  God,  hm  by  their 
 
 Ttwitifi"^^'    deedes  they  denie  /&/w,inferrethj  "^  Horvdoth  heehkeuethat  hath  de^ 
 
 Huomodohuiuf.  „^g^  Qg^  ?  jhc  argument  therefore  is  firmc  and  furc,  that  howfo- 
 
 DtwntibHelmitf  cucr  there  maybe  ao  outward  profcflion  of  faith,yet  indeed  thcra 
 
 is  no  faith  whcrerocucr  there  wantctba  cortefpondcnccof  good 
 
 workes» 
 
 .  In  the  fccond  place,  it  is  ftrangc  to  fee  how  M.  BiJhofmzVmg 
 choice  of  his  aduerfarics  weapons,y  et  is  foiled  in  his  ownc  choice. 
 Thcargumcnt  he  faith  is  Httle  worth :  butfnre  I  am,howfoeuer  litr 
 tic  vyorih  ic  be,it  is  more  worth  then  his  anlwer,  Hcfetteth  downc 
 the  yvords  of  i",  lohn  according  to  his  vulgar  Latin,  but  according 
 to  the  true  text  they  arc  thus :  ^  Bnt  there  are  fome  ofyott  th(ttpe(e,eue 
 ^        not  \  for  Ie(u4  k»er»  from  the  heginntng  rvhtch  they  xvere  that  heleened 
 ffotj  afidwhojhoHldhetrayhim.  Where  when  the  B')Jngclitt  ferting 
 downc  Chrifts  words,  There  are  fome  ofyoHrvhiphbeleetie  not  ^lukx" 
 reth  as  a  rcafon  of  his  fpecch,/pr  hee  ^evp.rvhojhouid  betray  him,:ii  if 
 it  had  becdcioinrly.  There  are  fame  ofyouwhich  bele  cue  not,  for  one 
 ofyoHpfa/Ibetray  me '^doiiihc  not  plainelydemonlhate  that  cfir  be- 
 traying of  him  could  not  ftad  wirh  bclceuing,  that  he  could  not  be 
 a  bciecucr  that  was  to  be  thetraitor?For  what  reafon  were  it  to  fay 
 he  belceued  not,  for  he  was  to  betray  hira,if  he  might  bcleeueand 
 yet  betray  him?  Wheras  M.Bifhop  (^iith^thut  faith  hath  m?t  a/tvaies 
 fdeiity  &  /oue  ioined  mth  it  ^hebc^iinh  the  qucRi6\biit  that  \vhk\\ 
 hceaddctho^fa/tingatvay  from  the  faith,  zui/udoi  hauing  before 
 belceued,  were  now  relinquifhinghis  faith,  befidc  that  it  is  the 
 Legging  of  another  point  in  queftionalfo,  it  iscxdudcd  by  the  E  • 
 uangclift,  in  that  he  noted  that  lefus  knew  from  the  beginning  that 
 Iftda^  bdecued  not.  Which  woxdcijfromthe  beginniftg,M.  Bifhop 
 
 knowing 
 
Charitj  Andgeod  Workes.  627 
 
 knowing  that  in  the  true  reading  of  the  tcxt,notcd  alfo  in  themar» 
 gin  of  his  v'ulgjr  Latin,thcy  wold  be  prciudiciall  to  him,thoughc 
 itapointofvvirdomctoconccale.Butto  fpcakcoftbat faith  which 
 In^M  had,  hce  vvasnot  yet  falling  away  from  it  :  hecwasyetan 
 Apoftic,  and  a  preacher  of  the  faith,  and  wccfecthat  others  de- 
 parting from  Chrift,  hce  ftill  continued  with  him, and  gaue  no  out- 
 ward token  of  vnbelccfc,  and  without  doubt  little  thought  now  of 
 doing  that  which  afterwards  hec  did,which  the  Euangelift  exprcf- 
 ly  noteth,  that  ^  the diae// did ihctwitd^pnt  tyito  bit  heart.  Butyei  Rioh.ij.i. 
 there  is  a  truth  of  faith,  concerning  which  our  Sauiour  faith,intcn  - 
 ding  his  fpecch  fpccially  of  hinij  There  are  fame  of  yoHVphichheleette 
 Motf  whichisnot  incident  to  any  child  of  perdition,  becaufcitis 
 Gods  gift,  as  our  Sauiour  at  large  in  that  chapter  cxprefTcth,  to 
 them  that  ^  come  vnto  him  by  the  fame  gift,  whom  becing  come,  ^  j^,,  ^  ^  ^ 
 hec  ncuer  '  cafteth  nvfaj  againe,  and  therefore  they  ncucr  lofc  that  i  Vcr.j;. 
 which  they  haucrecciued. 
 
 Thirdl)  ,hc  citeih  for  vs  the  words  of  Saint  lohn^  He  that  ftith,  ^  '^'*^-*  ♦* 
 Il^»)v  him,  and  ksepeth  not  hit  eemmandementSy  is  a  Iter,  and  the 
 truth  is  not  in  htrfLj.  From  which  place  wee  argue,  fhatbccaufc 
 faith  alwaies  implicth  knowledge  of  chat  wee  bclecuc,foasthac 
 where  there  is  no  knowledge,  there  is  no  faitb,nor  can  bc,itmuft: 
 n^cdcs  follow,  that  fith  there  is  no  knowledge  of  God  where  there 
 iino  keeping  of  the  commandemcnts,  therefore  where  there  is 
 no  keeping  of  the  commandcments,  there  is  no  faith.  Now  by 
 knovfledy  wc  vnderliand  a  true  acknowledgement  of  that  which  1 7h«m.^^^uiM. 
 wee  belceuc,  which  isnota  matter  of  bare  '  fpcculation  bwerball  ^^.^Jl'^lit^'^ 
 apprchenfionjfuch  as  whereby  blind  men  talk  of  colours, &  home  f;»d!/««»r  Amim- 
 dael'c-rs  difcourfc  offorrein  countries  where  they  ncuer  came.but  ^"„'^Ll'£!'f'!"' 
 an  t..perimcntall  and  approuing  know ledge,an  cffc  dtuall  and  tec  -  ct*j^tiu<,,&c:^u» 
 ling  knowledge.to  which,  becanfe  it  is  the  knowledge  of  faith,our  't^jf^Zt^ 
 Sauiorattributetheternjll  life,  when  he  faith/ T/'^lffe^  ltfeeternall,<i'"*i'*"'-'f*^- 
 to  kypw  thee  the  ondj  trne  God,  and  lefm  Chrift  tpbom  thou  haflfent :  ZvJ'&^m^ 
 ^hj  w£>/f^thc  ApolUc  faith, f^jfr^tf  new  man  u  renewed  accordinq^t  9  &  ct>.if'ntm:i.tnt 
 the  image  of  him  that  created  htm.  Jn  which  latter  place  wee  arc  to  'y'.'^f.*^*'*""** 
 obfei  uCjthat  it  is  one  thing  to  which  wc  are  renewed,  and  another  '  '°'''7-^- 
 thingjby  which.  The  thing  whereto  we  arc  rf  nc wed,  is  the  image  of  n  iS>il'.l.i.f^. 
 G^*<i,whichc6fi(tethin  charity:thc  thing  wherby  vvcare  renewed 
 is  knowledge. Thus 'he  Apoftlci'./'rrrr  tcschcth  vSjthat'V'-./f.G^ 
 
 peuct 
 
6iZ  That  Fahh  cMnot  he  mthout 
 
 fsace  PS  multipliei  vmovs  bj  the  k»ovpled^e  ofGodxfr  oflefus  Chriji 
 our  Lord;  ihdXthedtuinc^orvergiueth  vs  allthwgs  per tainingto life 
 andgodliyteffe^throHgb  the  i^ovdedge  «fhlm  that  hath  called  vs.  Sec- 
 ingthenthat  k^'orvUdge  hcereistbcthingwhcrcby  charity  and  all 
 things  pertaining  to  godlinefle  arc  rainiftrcd  vnto  vsjt  fhalj  be  ab- 
 furd  to  expound  Icnowledgc  to  bee  charity  icfelfe,  albeit  true  it  is 
 that  ofthis  knowledge  of  God,  cucnasoffaith,  tlicrccnfuethal- 
 waies  charity  and  louc.  This  true  and  liucly  and  cffcduall  know- 
 ledge it  is  of  which  Saint  hh»  here  fpeakcth^giuingto  vnderftand 
 that  barren  andidlc  and  fruitlelFc  knowledge  is  indeed  no  know- 
 ledge, and  that  bowfoeuer  a  man  fecme  able  to  fay  much,yet  that 
 hcetalkethbutasby  hcrefay^  not  knowing  what  hec  faith,  if  bis 
 knowledge  be  not  fuch  as  feafon  his  heart  to  the  louc  and  keeping 
 of  the  commandements  of  God.  Becaufc  then  true  faith  cannot  be 
 without  this  true  knowledge,  and  this  true  knowledge  cannot  be 
 where  there  is  not  the  keeping  of  Gods  commandements,  it  muft 
 follow,  as  I  faid  before,  that  there  is  no  faith  where  there  is  no 
 keeping  of  the  commandements  ofGod.  Now  although /I/.  ^«- 
 (hop  alicdge  a  place  or  two,  where  there  is  a  neceflity  of  expoun- 
 ding Gods  k»oxvledge  towards  vs  in  other  fort  then  the  word  fcc- 
 meth  to  import,  yet  hee  btingeth  none  to  import  any  ncce/?ity  of 
 making  the  fame  conftru<3:ion  of  our  knowledge  towards  GodL 
 Let  it  bee  granted  him  that  Gods  knowledge  may  import  his  loue, 
 yet  1  fuppofchc  cannot  ftiew  vs  any  where,  that  to  know  God^io 
 bee  expounded  fimply  to  lone  God.  As  for  the  //>r,  let  him  keepe  it 
 cohimfelfc,  becaufc  hec  bcftdeferueth  it  :  hee  hath  taken  paincs 
 for  it,and  no  reafon  that  any  man  fhould  bcreauc  him  of  his  right. 
 We  profcifc  the  knowledge  ofGod,and  we  profefle  and  teach  the 
 keeping  of  Gods  commandements,  although  wee  alfo  reach,  that 
 by  reafonof  our  corruption  and  weakneffc  it  is  vnpcdiblc  forvs 
 fo  long  as  wee  Hue  heerc,  to  keepe  them  perfcdly  and  in  fuch  fort 
 as  thereby  to  be  iuftificd  in  the  fight  of  God.  li  M.Bip>op  will  Cay 
 thar  he  kecpeth  them,!  am  fure  that  he  is  a  lier,and  as  Hierome  did 
 ttie  Pcla^^ian  hcretike,  fo  do  J  put  him  "  to  bring  in  example  of  any 
 ^w.p4?«»  other  that  hath  b  done. 
 
 impk.wit.  *  The  laft  place  he  drawcth  in  backwards  andby  force,  ibcrebcc- 
 
 ing  no  man  of  vs  that  alicdgcth  it  to  thepurpofe  here  in  hand.  He 
 makcthhischoicc,as\vcfce,toferuchisownturne.Becaufehchs»d 
 
 no 
 
of  Merits,  629 
 
 j  no  great  skill  fo  aiifwcr,  he  thought  itwifdome  to  take  heed  what 
 be  did  obict^.BiK  yet  out  cfthatic'Ucncc  truly  allcdg"d,  vvcmay 
 I  take  fomcwhat  to  this  point.  The  words  ate,  ^The inji  (halUme hj/  ^q^^.^^^^^ 
 faith.  According  to  thcfcwords^trucfaith  is  faidalwaics  to  imply 
 and  containc  cternall  \\^c.  Our  ^'iuior  Chrifl  fpcaketh  as  of  a  thing 
 prcfently  \\^6:'^He that  bsleeueth,  hath etcrttall  Itfe -,  'he  ispal[ed'^^^'^-h\^'> 
 from  death  to  Itfff.  But  without  charitic  there  can  be  no  ftatcofc-'  ^^'^'^^' 
 tcrnalllifej  becaufc^^r  thAt  louethnoty  ahideth  in  death.  Ifthcnf  i.ioh.j.i4, 
 v.  hcrcfofu^r  there  be  true  faith,  there  be  ctcrnalliifc,  aud  without 
 chantie  there  can  be  no  ecernall  life,  it  muft  ncccirarily  follow, 
 that  whcrefocucr  there  is  true  faith,  there  is  alfo  charitic,  and  louc 
 bringing  forth  the  fruites  of  good  workes,  and  feckingtowinnc 
 others  by  example  ofiuft  and  holy  life.  M.Bipiofs  anfwcrwe  fee 
 giucthcheckctothc  holy  Ghoft.  The  holy  Ghoft  faith,  Thetufi 
 pjaH  hue  by  faith .  Not  fo,  faith  ^.^;]^<j^:  he  liucth  by  faith,  hope 
 and  charitie,and  not  by  faith  alone.  Further  I  trouble  not  my  felfe 
 with  his  idle  words,  which  containc  nothing  butabsggingofthe 
 matter  inqucftion,  and  arc  appHcd  oncly  to  an  argument  of  his 
 ownc  deuicc. 
 
 Chapter  j»  '^'^^  .  ^^f- 
 
 OF    MEMTS. 
 
 I.  W.  Bishop. 
 
 OBferue  that  thr$ethingi are fteceffary  to  make  avporkemeri' 
 torious:FirJ},that  the  ivori^r  lie  the  adopted  fonne  ofGod^and 
 in  the  flat  e  ofgracc.Secodly^that  the  VBor^^roceedfrom  griice^ 
 andbe  referred  to  the  honour  of  God.jhe  third,  tJthefromifeofGod 
 through  Chrift  toreward the worke.  And becaufe  our adu er far les ^either 
 igytorantly  or  of  malice  do  jl  am  den  his  our  do^rine,  in  frying  vatruly 
 that  we  trnfl  not  in  Chrifls  merits ^nor  need  not  Gods  mercy  for  ourfal- 
 Mitionfiut  wlpurchaCe  it  by  cur  etvne  worlds :  Irvilherefct  dovfne  what 
 the  Councell  of  Trent  doth  teach  concerning  Merits:  Lifccuerlafting 
 is  to  be  propofcd  to  them  that  work  we|,  and  hope  wel  to  the  end;  *  *  *"^' 
 both  as  grace,  of  mcrcic  promifed  to  ihefonncs  cfGodihrougli 
 CItrift  Icfus^  and  as  a  reward  by  ihepiomifc  of  the  fame  God  ro 
 
 be 
 
6io  OfMertti, 
 
 be  faithful!  rendredvmo  their  workes  and  merits.  So  thdtmholi 
 tieraallltfe  to  be  both  a  grace  ^  asrveRw  refieU  of  Gods  free  promt fe 
 through  Chrtfi^as  a/fofor  t  hat  thefirfl  grace  {out  efxrhich  they  tffMe) 
 WM  freely  beftoveed  vpon  vs.  And  that  alfo  it  is  a  reward  i«  iujit€e,due 
 tartly  by  the  promtfe  of  God,  a/tdinpart  for  the  dtgnitie  of  good  pcorl^es 
 vntoihevforkerMhe  perfeuereafjdhddonvntotheeudef  htsltfe,  or 
 by  true  repentance  rife  to  the  fame  eflatc  againe.  In  infants  bapttt^d, 
 there  is  a  ki*id  of  merit  yor  rather  dignitie  of  the  adopt  edfonnes  of  God, 
 by  hisgracepoivred  into  their  foules  in  bapttfme^xvhereby  t  hey  are  made 
 hetres  oft  he  kingdom  ofheauen,  bm  althat  arriue  to  theyeares  ofdtf- 
 cretion,  muft  by  the  goodvje  ofthefamegrace  either  mertt  lifcj  or  for 
 want  of fiich  frune  of  it  y  fall  into  the  m^erablefiate  of  death, 
 
 R.Abbot. 
 
 ,v/  ^tWA.*^;-A  M.'Sifhop  fettcth  downc  three  things,  which  he  faith  are  nc- 
 celfary  to  make  a  work  mcritoriouSjbUcgiucth  vs  no  ground  at  al 
 whereby  wemayrcftperfwadcd,  that  where  ihofc  three  things 
 doconcurrc,  9  manmiy  he  Csiid  to  merit  or  deferue  at  Gods  hands. 
 He  leaueth  vs  ttill'to  wonder,  that  a  fmnfull  wretch  offending  and 
 prouokmgGod  from  day  to  day,  (hould  dare  to  talkc  ofmerite 
 '  and  defcrt  v/ith  God,  but  that  we  know  that  bcrcfie  and  igno- 
 
 rance make  men  bold  to  frame  the  maicftie  of  God  to  their  owne 
 brainficke  and  fenfleflc  conceits.  The  conditions  and  circumftan- 
 ces  by  him  mentioned,  we  alwaycs  teach  and  require  in  our  do- 
 ^rinc  ofgood  workcs,  but  farf  earc  we  from  finding  merit  in  any 
 of  them.  For  fifftjthc  adopted  fonnc  of  God  ftandeth  bound  by 
 dutictodoa/hhijigs  tothehonorof  his  Father,  and  there  can  be  no 
 merit  in  doing  that  which  a  man  by  dutic  is  bound  to  do.Second- 
 ly,  if  the  worke  proceed  from  the  grace  ofGod,  the  worke  is  Gods 
 &  not  mans,  and  thcrfore  man  can  thcrby  merit  nothing.  Thirdly 
 if  the  reward  depend  vpon  promife,  then  it  arifeth  not  of  the  merit 
 or  worth  of  workcs,  efpecially  there  being  by  the  frailtie  of  the 
 worker  and  the  boumie  of  the  promifer  that  difproporti on  be- 
 twixt the  worke  and  the  rcward,as  that  ic  is  meerly  abfurd  to  ima- 
 gine that  the  one  fhould  be  merited  and  dcfcrucd  by  the  other. 
 Thcfcthings(GodwilIing)(liaIl  further  appcaic  in  the  procefleof 
 
 this 
 
of  mlerits,  c  ]  i 
 
 thi«  qilcftion.Tn  the  mcanc  time  A/.  Btjhophctc  challcngeth  vs  for 
 flandcring  their  do6trine  with  fomc  matters  of  vnti  uth,as  that  tk:y 
 tTH^  net  in  Chr/fis  merits  that  they  need  net  Codf  mercy  for  their  Jal- 
 Mittion^hiit  rvtllpm chafe  tt  by  thetr  oiv/te  xvorkes.  Now  wee  wo:c  vveil 
 that  they  vfclp<;cch  of  Chriftcs  merits,  and  Gods  mercie  and  of 
 truflingrhcrcin  ,  bccaufc  they  know  that  if  ihcy  at»andoucd  the 
 '  mention  hctcofjihcywouldloone grow  odious  and.hatcfull  to  all 
 linen.  Forthccupp.'ofpoifonof  the  whore  of  Babylon  they  mufl 
 I  vfc  acoucroffuch  good  words,  Icaft  they  make  men  loath  to 
 j  drinkc  thereof.  But  Ice  it  bee  examined  how  they  teach  thcfe 
 I  things,  an^  their  falQiood  will  fooncappeare.  By  trujf  in  Chnjis 
 I  iwrr/r/,menconceiUcthcplacingofthe  confidcc.cof  faluationim- 
 nicdiatly  therc4n,as  thcpropercaufcforwhich  God  acccptcth  vs 
 toeternall  life,  who  ourfelues  arc  miferablclinncrs,  and  altoge- 
 i  thcrvn  worthy  chereof.  But  iheir  truft  m  Ctirifis  merits,  is  that  he 
 hath  purchafcd  for  vs  grace,  ifwec  lirt  by  free  ni//to  merit  hcauen 
 for  our  ft  lues, thereby  robe  luft  before  God  in  our  fciucs,and  wor- 
 thy of  the  Kingdome  ofheauen,  as /^/.^//Z^s^inthcroimcrque- 
 ftion  of  *it4llificatioH  hath  declared.  So  then  the  cfFcvft  of  Chiilh  ^^t^it 
 merits  is  tied  oncly  to  this  life,  and  thenceforth  we  arc  todcpcnd 
 vpon  thjit  which  here  we  do  for  our  fciucs,by  well  vfing  that  trace 
 which  the  merits  of  Chrift  firft  purchafcd  for  vs.  Therefore  one  Ri- 
 chard  HcJp^/'JXtranflking  intoEngljIhaBooke  ofG'r.iw^/rw/zj,  as 
 touchino prayer andmedit^titn J  giucth  itoncwhercforamaroinall 
 note,  that  qur  Sauionr  Chnji  is  our  Aduocatefor  the  time  ofthu  Itfcy 
 but  after  our  depart  me  out  af  thii  Itfe  he  us  no  more  our  admcate^  hut 
 our  Iftdve^  for  the  time  upafi  ('faith  he)  ofdealwff  with  God  by  an 
 jdiuocate^  (^c.  and  wepjall  haue  our  dejinitme  fentence  accordtno  to 
 oHrvporkes.  Whereby  it  appcarcth  what  reckoning  they  make  of 
 \\\imercte  of  God^  which  (hey  ajfo  pen  vp  wirhin  the  compaflc 
 oflhisUte,  and  denieitthat  place  which  the  Aportle  oiucth  it, 
 bat  that  day.  Yei  Co  little  vfe  isthctc  with  them  of  Gods  nicr-  h%rim.i.,t. 
 cie,  as  that  ^/.^'yJ<»;)doubteth  not  to  dcmaund,  '  IFhat  need  a-  cCap+Sca.4. 
 ftytufiified  man  greatly  feare  the  rigorous  fentence  of  aiuji  tudge} 
 Hence  arc  thole  moft  infolent  Ipeeches  of  theirs,  that  good 
 workesare  "*  truly  and  properly  meritor  tons,  and  fully  n>orihy  efeuer.  ^  ^'>*"'-^^'>'- 
 «ittng  life ;  that  heauen  us  the  dne  and  tuft  jiipend  which  God  by 
 ha  lufitct  9X9elh  to  the  persons  tvorking  by  ha  groie  j  that  we  haue 
 
 4 
 
6il  of  ^^crtts'* 
 
 aright  to heJueB^anddefcrue  it  wcrthi/j',  that  it  is  durowf/e  fight] 
 
 (bargained fcr andrvrought  for yAnd  accordingly  payed  Vnto  vs^s  enf 
 e  lii.Hth  c.xo.   ^^^^'  'that  good  workt  bs  fofarre  merit  or  iow^  as  that  GodPiouU  bet 
 
 Vnift^ifhee  rendered  not  heauenfar  the  fame.  Thcrcuppon  Tapper 
 {RuariTapper.  fiickcth  pot  tofay,  ^ Godforbid  that  the iuft(hoHldexfeReternall  life 
 in  explicit,  xrt,     ^  ^fjg  p^^yg  ^^„  ^p,^  ^^^  alwes '  for  it  is  much  mortQ  lor  iota  that  thei 
 
 Loua».t6m.i.art.  „       ,  S,  .  it  i  •  i 
 
 9.^bfn  vc  lufti   jhcfiid  haue  %t  as  conejuerers  and  tritim^bers,  04  the  pnt^  due.  vn$ 
 i'ium<eterH»m   pfjgn  [abottTt,  Thusvou  vouf  fclucs  hauc  written  M.  Bifhop^  and 
 fauftreieemofy.  do  wc  flatidcr  you  iH  fcporting  tFuly  what  you  hauc  written  f  No, 
 tumMuit^  mm-  ^        ^^  fpccchcs  arc  itT.pudcnt  and  (hamclefle  in  this  behalfc, 
 itCos  qmfivia*.  and  (uch  as  wcc  wonder  that  yourtorchcadsfcrucyoutoauoucn. 
 \",tllmt&rt  ^^y  ^^^^  ^^  ^^^  Aifficc  you  to  prcacli  good  workcs  (imply ,af 
 t*nqtttim paimam  Chfift  aud  His  Apoftlcs  did,  with  comm€ndation  cfGods  mercie 
 iitlat'*'"^'^'  »"  rewarding  the  fame?  What  nerd  this  vainc  foolery  ofmcritc,  fo 
 improbaWc,  fo  abfurd,  fo  impodiblc, whereby  you  do  nt  magnf- 
 ficGod,but  fctvp  thcrightcoufncire  of  man  againft  the  grace  of 
 God?  As  for  the  definition  oftheCouncell  of  Trent,  weccftcemc 
 it  not.knowing  the  fame  for  the  raoft  pare  to  haue  bccnc  but  a  con . 
 uenticleofbafe  Icalinate  Machiauels,  who  by  cquiuocations  and 
 fophiflications  hauc  deluded  the  world,and  by  caf^ing  the  chaffe 
 offomephrafcs  of  xhe  Fathers  vpon  the  mceres  and  puddles  of  the 
 fchoolcmcn,  haue  labouredtocouer  and  hide  chenlthind  mire 
 thcrcof,3nd  indeed  haue  left  them  ftill  toferuebyfalic  confidence 
 and  truft  for  gulfes  and  whirlpools  to  fwallow  vp  and  dcuoure  the 
 foulcs  of  men.  Although  the  words  of  the  Counccll  jiiay  bearc 
 fomc  good  conftru(ftion  according  to  the  ancient  Fathers  mea- 
 ning of  the  name  of  merits ,  yet  by  them  they  arc  dccciptfully  (n 
 downetoleaueopenagappetotheabfurd  and  intollerable  pre- 
 fumption  of  men,  in  aduancing  and  lifting  vp  the  defcre  of  mens 
 workes,as  if  God  were  thereby  grcat^  hound  and  beholding  vn« 
 tothem.How  farre  their  meaning  extendetfa,  willappcareby  M, 
 Bt/hapf  who  will  not  haue  vsthinkcth at  hcewiilfpcake  any  thing 
 but  by  the  authority  of  that  Counccll.  And  fii ft  hec  telle thrs, 
 Horn  6ii       ^^'  ^^^y  ^^^^  ^^^' eternallUfe is  agrace;  which  indeed  they  dare 
 notdcniCjbecaufc  the  Scripture  exprcffy  fo  affirmcth  ,  »  Eter- 
 naS  life  is  the  grace  {or  gift)of God  through  lefuiChrifl  our  Lord, 
 Buthcaddethcograceafupply  of  works,  quite  contrary  to  the 
 Ji  ciiap.ii.#.     Scripturei;for  ic  is  cxprefly  (aid/  If  it  bt  ofgraces^tUnot  tff  works\ 
 
 •thenvift 
 
of  CMerits.  6]^ 
 
 9theTrtif§(^r4€iii  HO  grace.  '  Grace  [(iu\\  Siint  j4»/ti»)  u  not  grace  ^  -lurunc 
 inany[ort  tfti  he  noi  free  in  euery  fort  M'l'i  ofgrace,fiiih  y!/.  Btfl:ob^  Pi'ai'.&ct'r/t. 
 and  yet  it  is  of  workcs  alfo.  But  (liU  to  make  a  flicw  of  vpholding  it'^";,*/^^'* 
 gncCjhc  tcllcthvs that  though  cccrnall  life  be  by  workes,  yti  the vtu*erit  -viu 
 frjl  grace, out  ofrvhtck  thofe  worker  do  iJfHe,sa  free/j  bejioxved  vpon  vs.  Z'at'ul'Uf^t^ 
 Winch  he  faith  oncly  9S  alliaraed  to  deny  grace aIiogether,and  not  »>»''»i 
 ofany  confcience  that hec  makcth faithfully  to  auouch  the  fame. 
 P  or  if  the  grace,whence  thofe  workcs  doc  iflue,  which  is  the  grace 
 of  iuftification^c  freely  bcftovvcd  vpon  vs,why  doth  he  before  la- 
 bQurtoapprouethat  wearciuftifiedby  works?  Or  if  wccobcaine 
 thegraccofiurtificationby  works^how  doth  hcc  fay  that  the  fame 
 is  freely  bcfto  wed  vpon  vs.'Thc  plainc  truth  is,  that  by  their  nork/ 
 0fpreparation  they  make  a  man  at  \cdS{iHfomefortyZ%  we  hauc  heard 
 before  out  o( Bef/arm/fte,  ro  merit  &  dcfcruccuen  the  firft  grace,  if 
 by  the  firff  grace  wc  vnderftand  the  grace  of  their  frfi  tujiification^ 
 as  /ii^/y2r(Y>  vfually  doth.  But  befidc  grace,  i;&f  4/^04  rftr/tr^it/M^m 
 f<iy?/V^,lai|h  he.  And  how  to  .'  Mirty  parti/  hj  the  promt fe  of  God, 
 NowifhcrcftcdhcrCjWC  would  not  contend  with  him.  For  pro- 
 mife  is  indeed  grace,  and  iufticc  in  refpe(flofpromifeis  nothing 
 but  truth  in  the  performance  thcreof,ncither  is  here  any  impeach - 
 mcntofthe  free  gift  of  God.  But  not  contended  hcerwith,  hec  ad- 
 derhtthat  it  udue  m  part  alfo  for  the  dtgnitie  of goodworkes.And  thus 
 he  confoundcth  thole  things  which  the  Scriptures  ftill  very  pre- 
 cifclydiffinguifli.aduertizing  vsthat  ^iftheyxvhicbare  of  the  /««»'kRo^. , 
 (that  is  of  workes)  be  heirs,  then  is  faith  made  votde,  andthepro. 
 mifiu  madeofnone  effe^i  andagainc, '  if  thetnherttance  tee  ofthe\Qzl.i'i9» 
 /4w(that  is,of  workcs)  it  ie  mo  logger  By  ^romife.    To  bee  inheri- 
 tors ^^rw^rif^r/,  and  to  bee   inheritors i^/)r#wi/ir,  arc  things  fo  op- 
 pofite  as  that  the  one  wholly  exciudeth  the  other,  neither  can 
 they  pofTibly  ttand  together.  As  for  that  which  hce  faith  of'>»- 
 fants  merit  and digmtte^  it  is  alfo  the  fchoolcmcns  fi(9ion  and  dc- 
 u ice. Re  million  ot  fianes  is  their  Saluation  as  it  is  ours,  and  in  them 
 it  ftandeth  good  which  the  Apoftle  faith,  ^  As  finite  hath  raigned  mKoms*!. 
 (^oucx  them  )vnto  death,  fo  grace  alfo  ragneth  byrtghteoufiieffe[i\)2t 
 is,by  imputation  of  righ.eoufncl]c)t'wrtf  etemall  hfe^  not  by  any 
 dignitie  in  them,  but  through  lefus  Chnfi  ourLord.Em  as  touching 
 them  that  arriue  to  year es  of  difcretton  ,  hecteljcth  v«  that  either 
 1  he  J  mu^  by  good  vfe  of  grace  merit*  hfe^  or  for  want  of  fuch  fruit  e 
 
 fall 
 
6  ?  4  ^/  ^^^^ii^' 
 
 f.illtntothemifeycthtefiateofdeath.h  very  hard  fcntenc'c  forhiiti- 
 felfe,  for  ifheeneucrhaue  life  till  he  irxriteaoddefenicitjWccan 
 well  afllirc  him  that  he  (liall  go  without  it.  And  I  wonder  that  his 
 heartdid  not  tremble  at  the  writing  hcrcofjbut  that  he  Iiathhard- 
 ncd  thefameagainrtthetruih,  and  writcth  butonely  for  nuinte- 
 nanceoFthat  occupation  and  trade,  that  mud  yeeld  maintenance 
 backc  againe  to  him.  What  will  hee  fay  in  the  end,  when  hce  (hall 
 lie  wrsftling  with  death,  and  ready  to  rcfigne  his  foule  into  the 
 hands  of  Godf  Will  he  thencrauc  for  mercy,who  writcth  now  To 
 carncllly  formerite?  Let  him  takchccde  that  God  do  not  thctvan- 
 fwcr  htm, "  Ont  of  thine  owne  month  nillliHcige  tbee,  thou  eutllfer* 
 bLu1(ci9.  2i.  »rf«f  "Thou  hart  dcfpifcd  my  tnercic.Thouhartdcfined,thatcuery 
 one  that  doth  not  mcritlife  muft  fall  into  the  ftate  of  death.  Thy 
 fcntcncc  fl^all  (land  good  againft  thy  fclfcs  thou  arc  farre  off  from 
 mcr.iting  iifc,and  therforc  thy  luft  portion  fhal  bccuerlafling dcth. 
 Let  him  learn  in  timctofcarc  hisdoome,andIeaueGffby  this  wil- 
 full  oppugning  of  the  faith  and  do6trinc  of  Chtirt  t©  rebcii  a« 
 
 gainftGod. 
 
 2  .  W.  B  I  SHOP. 
 
 JVtth  this  CathohkedeEirine  M.Perkin?  vfenld  Btethott^ht  to  agrei 
 in  ttvo point  f.  F#r(?,That  merits  are  necefl'ary  tolaluation ;  Secondly^ , 
 That  Chi  id  is  the  root  and  fountainc  of  all  merit.  Bm  [oone  after 
 Itke  v»toap}rewdcoxVjOHerthrowerwithhi<!heelcthegoodmt\ehehAi  \ 
 giaen  before '.renouncing  aliments  in  snerj  man ,  fauing  onely  in  the  ' 
 ferfonofChrifi.rvhofeprer9gaiiHi{fatth  he)tt  is.,  tohetheferfon  alone 
 in  rvhom  God  is  wel  pleafed.  Then  headdeth^that  they  good  Protefiants 
 bj  Chrtjis  merits  really  imputed  to  them  jdomertt  Itfe  euerUUmg.  Eui 
 as  hy  hts  right  coufneffe  imputedvnto  them^thej/  are  iuJiifiedAndmAde 
 rifrhieous. 
 
 To  tvhich  I  anfver^that  wee  mcjl  rrillingly  confejfe  our  blefjed  Sani- 
 ^firsmerttJtobetnfinite,andof/uchdiuifaeefficaciefthat  hee  hath  not 
 onely  merited  Mt  his  Fathers  hands  both  pardon  for  all fau'ts^and  grate 
 to  do  aligoodwsrkes,  b:it  alfothat  his  trusferuantr  workfs  (hottld  he 
 'meritortw  of iifeeuerU fling.  As  for  the  rs  ^11  imputation  of  his  merit 
 to  vs^  we  efleemc  as  afained  imagination^  compofedofcemrarietier. 
 
 For 
 
of  Merits,  €\s 
 
 I  Tor  if  iihtreaHj  invt^why  dothej  callit  impfttedUnd  tftt  he  «urs  o»lji 
 liijGodstmputatioffy  then  id  it  not  tnvs  really,  further  y  to  fay  that  he 
 ,  cne/jf  is  the perfon  in  reh^m  God  is  tpe/l pleafed,  14  to  aiue  the  lye  vnto 
 i  many  pUine  texts  of  holy  5o-//>r«rtf/,  Abraham  wad  called  th  e  friend  of  ^^^^^'^ 
 \  God\therefore  Godwas rvellp^eafedin  him:  Moyfcs  wm his  hlo.ved:  acV.i i. 
 iZJauid  u 04  a  man  according  vnto  his  orvne  heart :  Godloued  Chnfis  If^  '*• 
 I  Difei^les^  becanfe  they  lone  A  him.  Briefly  ^allt  he  Chriflians  at  Rome, 
 \were  truly  called  ofS.^2i\]\c  the  beloued  of  God.  And  therefore  aU 
 I  though  God  be  beft  f  leafed  in  our  Sauiour^  and  for  his  fake  is  p^afed  in 
 j  dllothers^yet  is  he  not  onely  f  leafed  in  him,  but  in  all  his  faithfullfer- 
 \Hants  ,No)x>  to  that  vfihichhe faith ,  that  theyhaue  no  other  merit  then 
 I  Chrifi s  imputed  to  t hernias  they  haue  no  other  righteoufnejfc  but  by  im- 
 futationj  take  it  to  be  truetand  therefore  they  do  very  ingemoufly  and 
 \iuflly  renounce  allkind  of  merit  I  in  their fiained  and  defiledivorkef. But 
 \let  the  tremble  at  that  which  thereupon  neceffarilyfolloweth,  It  is ^t hat 
 \4U  they  haue  tio  rtghteoufnejfe  or  merit  ofheauen,  but  onely  by  afuppo- 
 fed  imputation  Jo  they  mufi  looke  for  no  heauen  but  by  imputation  :for 
 \Cod  at  a  mo^  vprigbt  iudgc,  will  in  the  end  repay  euery  man  according 
 '■to  his  worth:  wherefore  not  finding  any  re  alive  or  thy  ne^e  in  Protefiantty 
 \but  onely  in  conceipt,his  reward/hall begiuen  them  an^werably^  in  con^ 
 
 \cetpt  onelj .  rvhich  is  euident/y  fathered  out  of  S.  Auftinc,  tvherc  he   ..^ 
 >    '.     -n>i        I  J  »     r         I  •  t        •  Lib.i.deinon. 
 
 Ij4ir«  :Tnatthcrcwardcannoc  go  before  the  mcnt^norbcgiucnio  Ecclcf.cap.is- 
 |a  man  before  he  be  worthy  o(it:for{faith  ^f)\vhat  were  more  in- 
 iuft  then  that.and  what  ijmorc  iuft  then  God} fVhere  he goncludeth 
 \tbat  tpe  mufl  not  befo  hardteas  once  to  demaund^much  ieffefo  impudent 
 \4Uto  affure  our  felues  of  that  crowne,  before  tve  haue  defer  ued  it.  See* 
 tng  then  that  the  protejf  ants  by  this  their  prosier  renounce  alfuch  merit 
 4nddefertyhej  mufi  needesdlfo  renounce  their  part  of  heauen,  andnot 
 prefume  fomuch  asonceto  demaundit^accordingvnto  S.Augnftincs 
 fentence,  vnttll they  hatiefirfi  renounced  their  err onious  opinion. 
 
 I 
 
 R.  Abbot.  13 
 
 M Perkins\\^\\\  indeed  giucn  good  milk<i,  ^sM.Bt/hop  faitK  ai.p«.i.j. 
 ^ntn^thejynceremilkeofthemrd,  which  he  had  drawncfrcmb//^/  ^joln'Ppitlrrc. 
 brefij  of  the  Church, the  old  znd  thcncwTcftiment,thc  vvritinj^sof  hiftni'tir  ec. 
 the  Apoftlcs &  Prophcts.which arc'  the  foundations tvbcreuponthe  l',u*diwrc^t* 
 houfeof  God  is  but  It. H^plild  notthe(hr:wdcovv,  tooiierih(ow  it  '".HtaS<rij>:u-^ 
 when  he  had  giucn  it,  but  wliat  he  gauc  j\i.Bifj9f  ftckcth  to  cpr-  c tprcf'j.*^*' 
 
 S  f  rupi 
 
6^6  OfMfrhs, 
 
 rupt  byblcndingand  mingling  with  it,  notthcleaucnonely,  bu* 
 the  very  poifon  of  humainc  traditions.  He  rcnounccth,  and  fo  do 
 Vfc,  all  merit  but  what  is  in  the  pcrfon  of  Icfus  Chntttorvs,  and 
 thereby  oncly  do  wc  lay  hold  of  ctcrnall  life,  acknowledging  that 
 i^l'tj,       j^^^  p^j.  ^^^  thing  that  we  do,  but  oncly  ^  in  him  the  Father  u  well 
 p/eafedtowardsvsj  andaccepiethvs  tobe  hischildrcn,  andhcires 
 of  his  kingdomc.  Whereas  in  his  pleafance  he  tcarmeth  ys^wd 
 rraiefiantSj  Imufhcll  him  as  before,  that  if  the  Prorcftams  do 
 not  exceed  the  goodncffc  of  them  who  will  be  taken  to  be  the 
 very  bcft  amongft  the  Papiftes,  without  qucftion  ihcy  arc  very 
 bad.'andldoubtnotbuthchimfeifc  will  acquit  the  proteftants 
 from  being  To  bad  as  he  and  his  fellowcs  bauc  told  vs  that  their 
 good  maimers  the  Icfuitsbc.  But  fot  anfwer  he  faith,  that  Chrift 
 did  merit  for  hlsj  not  onelj  pardon  cf  all  faults  ^  and  grace  to  do  all 
 goodtvorkfJf  f>i*t  ^ifo  that  their  worf^es  Pionld  be  merttorioHS  of  life  e- 
 uerlafiinj^,  A  ftrangc  fpcech ,  and  fuch  as  the  Apoftlcs  and  Piimi- 
 tiuc  Church  we  re  not  acquainted  v/ich.  Forfooth  Cbrift  did  not 
 merit  cternali  life  for  vs,  but  he  merited  for  vs  grace,  that  fo  wc 
 might  merit  eternalllifc  for  our  felues.Now  M.BipJop  hath  taught 
 vs  before,  that  grace  is  nothing,  but  as  FreemH  adioyncth  it  fclfc 
 vnto  it,  and  fo  the  conclufion  is,  that  the  grace  of  God  doth  not 
 faucman^butman  by  the  hcipe  of  grace  doth  fauchimfelfc.Tbus 
 the  matter  rcftcth  vpon  vs,Chrift  offercth  v$  gfacc;wc  may  recciue 
 it,if  wc  will}  and  when  wc  hauc  it,  we  may,  if  wc  will,  thereby  de- 
 fcrue  eternal  Ufe,othcr  wife  we  go  without  it  Biit  the  fcripture  tca<^ 
 •  i.;oli.5.xe.ii  chetiivsfarreotherwife,  that*  the  record  that  Godhathwittfe fed  of 
 his  Sonne  PS  this\that  God  hath  giit:n  vs  eternalllife,  and  this  Itfeiatn  i 
 hit  Sonne,  Here  is  no  record,  that  God  hath  glucnvs  grace  to  de- 
 ferue  eternalllrfc,  but  that  he  hath  giucn  vs  etcrnall  life  ;  nor  that 
 this  life  is  in  our«mcrits,  but  that  this  life  is  in  his  Sonne,  fo  as  that 
 £  ^UoV\       ^^'  '^"^  beleenet  b  in  the  Sonne,  hath  euerlajltytg  life,  and  6  they  that 
 beleeue  in  the  name  of  the  Sonne  ofGod\are  to  k^ew,  that  they  haue  e» 
 t  email  life, God  by  the  beginning  giuing  them  certificate  and  alfu- 
 ranccofthcend.  Thereall  imputation  of  Chrifts  meritsio  v$,is 
 no  fained  imagination,  but  aclearc  truth,  as  hath  bene  before 
 fliewcd.  Thccontraricticandoppofition  ihathcconcciueththcr- 
 io,is  his  ownc  fond  dreame,  no  doiSrinc  of  ours.  We  do  not  fay, 
 that  Chrifts  merit*  arc  rcallj  in  vs,  neither  did  MatHer  Perkint 
 ■  ^"  giuc 
 
Oft^ferits,  61,7 
 
 I  glue  him  any  word  whcrcofto  imagine  it,  butoncly  that  by  im- 
 putitioiuhcy  arc  made  rr^^owr/,  bccaufcthcy  were  vndcrtaken 
 and  done  for  v$,  cucn  as  Chrift  the  doer  thereof  is  become  rcallj 
 :  ptirs,  euen  ^  the  Lord  our  righteoHfnefe,  Whereas  hce  faith,  thacM  h  ier.jj.«». 
 i  fay,  that  Chrift  onelj ts  tht^erfoninwhom  Goa U  xvellflefed^  is  togme 
 i  the  lit  to  many  text/of  Scripture,  which  tcftific,  that  God  hath  bccnc 
 i  pleafcd  towards  ^haham,  Moyfcs^  (jrc  wee  fuppofc  hec  doth 
 i  not  well  vndcrftand  himfclfe.  It  is  faid  of  many,  thatGodwas 
 I  pleafcd  with  them,  or  tbcy  pleafcd  God,  butthcqucltionis,  in 
 whom,  for  whofc  fake,  by  w ho fe  mediation  God  was  well  pica- 
 fed  cowardes  them,  and  that  was  onely  in  Chrift,  oncly  for  Cbrilh 
 fake,  accordingly  as  the  Apoftle  Saint  P^w/faiihof  alliheclc<5t: 
 \  *  He  hdth  made  vs  accepted  in  hU  beloned,  and  Saint  Fr/^r,  that  our. ^  ^^^^^ 
 , !  ^  ffiritnall  facrifices  are  acceptable  to  Godhy  Jefm  ChriJl.  An  d  this  1 1  j>et.  »".$! 
 ptcrogatiuc  the  voice  of  the  Father  giueth  him  from  heaucn  : 
 '  This ie  ffty  beUmd  Sonne  inwhom  lam  weUpleafed  :  namely,  to- 1  Mat.},iy. 
 wards  Abraharfu^  ■(/^'«',  Tacob,  Mofes,  Dauidy  and  all  towards 
 whom  he  is  well  pleafcd.  Whichfccingit  wasthcplainc  meaning 
 of  M.  Perkint,  and  M.  Bifhop  acknowledgth  it  to  bee  true,  that 
 Chriii  if  hee.fer  wbofefake  God  itpleafedinall«iherSy  what  is  it  bu  e 
 childilh  and  idle  cauilling  to  make  a  qucftion  there,  whereby  his 
 ownc  confefTion  none  is  to  be  made  ?  Now  where  wee  fay,ihat  wcc 
 hauc  no  rightcoufneflc  to  iuftific  v»  before  God,  but  only  the  righ  - 
 teoufncircofChrift,  nor  any  merit  whereby  to  prcfumc  of  heauen, 
 but  only  the  merit  of  Chrift,a!l  our  owne  wotkcs  becing  blemifbed 
 and  ftaincd  with  finne,  he  biddcth  vs  tremble  at  that  vhtch  thereupsn 
 neceffarilte  folUwetb.  And  what  is  that  ?  Marry,  that  as  wee  hatte  mo 
 rtihteoufiiejfe  but  by  imputation ^  fo  wee  muji  lookefor  no  heauen  but  by 
 imfHtation.  But  why  fhould  we  not  think.that  the  mciit  of  Chrifts 
 obedience  and  rightcoufncffe  is  of  fuificicnt  value  and  eftimation 
 to  purchafc for  v$  the  kingdomcofhcaucn,andcuerIafting  glory  ! 
 t^  it  fufficicnt  to  purcbafc  grace  for  vs  to  merit  heaucn  for  our 
 fclues ,  and  is  it  not  rufficicnt  it  fclfc  to  merit  heaucn  for  vs  ? 
 And  if  wcc  haue  no  merit  of  our  owne,  what  fhould  hinder  but  n,j;,,„,y,/,„ 
 that  wee  may  fay  with  Saint  Bernard  :  "  f^'hatfoeuer  u  wanting  ['^'•^■^■J^/J;^,^^ 
 
 q<tid  tx  mt  mihi  \ 
 itijl.  vfurf  mihi tx  vifctriiitt  D.  mim  :  ijumiam  mtfmctrdU  efjluunt  &e.  Meri^uni  prn»iimtmm  miCinUonn  P»-  f 
 jyjfr.  KoHfini  (urn  m*riit  iMafS,  qmmdiU  iUt  mi(tTH(i»Hum  m*njuini.  ^iijl  njfitKWiL*  Damtnt  w«4'.v,m«.'.'ic^  > 
 mSti*  mtuui  tra  M  mni(u  (urn. 
 
 Sft  t$ 
 
638  Vf  Merits. 
 
 io  me  cfmyfelffyjhldlj  take  ft  vyitomeont  of  the  horvels  of  the  tsrdi 
 for  the  J  flow  out  with  mercy .  Mj  merit  is  the  Lords  mercy  :  1  am  not 
 toorein  merit ^fo  long  as  hee  is  notpoore  in  mercy :  and  ifhee  be  rich  in 
 mercy ^  then  am  lalfo  rich  in  merit i.  Yea,  BelUrmine  M.Bifhafs  ma- 
 fler,  after  that  hee  hathfwcat  and  trauelled  mightUy  toauouchthe 
 righicoufnefTe  and  merit  of  workcs,  in  thecnd  beeing  quite fpent  is 
 content  to  retire  into  our  port,  &dra\veth  to  tliisconclufion,  that 
 n  ^>Uay.deiuJl.    "  IfecaHfe  ofthe  vncertatnty  of  our  owne  right  eonfne^e,  andtheperillof 
 iib.ycap.f.Vrop-  vaineglorie,thefafeflvoayis  torefofe  onrwhole  trHJiin  theonly  mercy 
 [po"ri"luftt^I,   andgoodnejfe  of  God.  Now  if  there  be  no  faluation.no  hcaucn  with* 
 \&f>er,cuiu)»i»,t.  out  mcfits,  and  a  manhauc  no  merites  of  his  owne^by  what  meriti 
 <  ttT0^  fliall  the  mercy  ofGod  fauc  him.but  only  by  the  imputation  of  th^ 
 touminfoLiDei.  mcrlcs  ofChrift  ?  And  wiU  i^I^.  ^^/^opfayofhim^tharas  be  hath  bo 
 Unflniu!er^o.   luerits  but  by  imputation.fo  he  flial  haue  no  hcauen  but  by  impu. 
 \fttrt.  tation?  Shall  this  be  all  thecomfort  of  that  which  BeUarminecom*  - 
 
 niendcth  for  the  fafcftcourfc^  to  flic  to  the  folc  and  onely  mercy 
 and  goodnclfc  of  God  I  Yea,  faith  M.Bi^op :  for  God  as  a  mofi  vp» 
 right  fudge  mllintbeend  repay enery  m4H  according  to  his  vpoorth. 
 What,  and  doe  you /W.5//2><j|)expc6b,  that  God  in  thecnd  fliould 
 repay  hcauen  to  you  according  toyourmortht  Got  foolc,  goe,Ieauc 
 ofFthistalke  of  merit  and  woorth:  Icarnctoknow  God,learnetd 
 «  chryfell.  In  Col  ^"ow  thy  fclfc,  Icamc  to  fay  with  Chryfoftome :  '  No  manjhewetb 
 hom.2.  j^tma  ta'~  fucb  conHerfattoH  of  Iff e,  as  that  he  may  be  worthy  ofthe  kingdomCybHt 
 ^fI!hnen7eHdit:*t « ^^"^^7 '^* Vf^  4^<^^'  ^^s not P lohnBaptifi mrthy toloofethe 
 vtregnodtgnus  '  latchct  ofChri^s (hoe^and  doft  thoU  thinke  to  be  worthie  to  raigne 
 ttuilfiftff  wiihChrift  ?  Butlleauchimheeretobe  whipped  with  his  ownc 
 '^''-  rod :  his  own  confcience  will  one  day  fting  him  fufficiently  with  the 
 
 pMar.1.7.  remembrance  ofthcfcaflcrtions.As  for  the  Proflantsjcc  him  take 
 no  care  for  their  worthinclfe.  Wee  beleeue  that  there  is  for  vs  in 
 Chrift  a  reall  worthine fl'e,for  which  we  fhall  rccciuc  a reall  hcauen. 
 But  let  him  take  heede,  left  whileft  heefcedcth  himfelfc  with  a 
 conccipt  of  worth  where  there  is  nonc,hee.bc  deluded  with  a  con- 
 ceiptof  heauen  in  his  end,andindeedc  find  none,  norcuer  attaine 
 to  that  which  is  prepared  for  them  that  maintaine  the  truth  of  the 
 Scripture,  and  gloric  of  God  to  their  owne  comfort.  Butofwor- 
 thinefle  there  will  be  further  occafion  to  fpeak  hereafter.  As  for 
 the  place  of  ^«/?/«(?  which  he  alledgeth  as  good  to  ftand  for  him, 
 it  was  written  by  him  when  hee  wasnew^y  conuertcd  from  the 
 
 herefie 
 
of  M  frits.  659 
 
 herefic  ofthe  Manichccs  in  fuch  worHs  aid  phrafes  as  recir.e  pliu- 
 fiblc  ro  hum.inevndcr(bndingandiudgcmcnr,vvhich  compjimg 
 cnc  man  with  another ,  cxprcflcth  to  it  fclfe  the  diff-crcncc  by 
 tcrmcsofwortliy  andvnworthy,  dcferuing  and  not  deferuing, 
 howfociicr  to  the  fight  &  iudgcmcntof  God  woorth  &:dercrtarc 
 farrc from  all.  Tbc|  urpofeof  .$*.  Anllwe  inthatplace,  is  toflicw 
 
 '  the  ordinary  courfcthjt  God  takcthjthathcc  will  firft  hauc  vs  to 
 traucll  in  his  feruicc,  before  we  rccciu:  the  reward  thcrcof,as  the 
 ApoHlc  dcdareth  in  faying,  "^  The  hufbtindman  mtifi  labor  before  he  q  i.Tiai.i.f. 
 rtrceifte  the  fitf  it  J. B\itihit  S.  AH^ine  in  maturity  and  ripcnelfe  ot 
 
 '  iudgcmcntwas  vciy  farrc  from  Aif.Bi[hops  fancy  of  merit,  may  fuf- 
 ficiently  appearebyoncfen:cnccot'hiswherehc  faith,  "^  God  pro- 
 mifcdto  men  participation  yrith  God.tmmortality  to  mortal  creatures, '  -^"l"/^  '^PM 
 
 I  iHiitpcationto^nners^  glorification  toabiells  andcajt-'arvaies.  t-Vbat*  r,nmi/M  .-'vtimu* 
 
 I  foenerhepromifed^hepromifedtomen  vnmrthj/^that  it  might  ««^  ^^^  ^JTr"  w*. 
 promifed  Of  4  reward  to  vcorks^Jbtit  being  grace  might  according  to  the  ftccattribus  lufti^ 
 
 '  $fame  be  freely ginen\becaH[e  to  line  injlly^  fofar  m  man  can  Ime  tufiy  f^^^^.t'f '* 
 is  not  a  matter  importing  mans  merit ,  bm  the  benefit  and  gift  of  ^k^uk^  frtmi- 
 God.  Where  plaiQcly  he  lhcwcth,thatwhatfocuer  God  hatli  pro-f  ;';tf«;^7'' 
 mifed,  it  is  his  mccrc  and  only  gift :  that  to  fpeake  fimply  therof,  '»'f^'^  "P"'^^ 
 it  is  to  be  bercaucd  of  the  tide  ofdireward  ofaorkes,  bccaufc  God  ^f'luJ^it^^int 
 promifed  the  famcwhcnwchadnowotkcsrthat  it  is  notgiucn  for  h>c^^<^retur, 
 oirrwoorthjbccaufeit waspromKcdwhen  wee  had  no  woorth: J!Iwi;(,':?i'/«/x!" 
 
 I  yea  and  that  we  hauc  any  good  workcs,  it  is  aneffcdl  of  the  fame '"  I't^''^^^'"'^* 
 
 I  •/••  ILL  I  III/-      fo'efitufitviuert 
 
 I  promifc,  itcannotbethoughttomakcanymcritonour  behaIfe,!,#v»„7/;» *««»<», 
 but  to  fctfoorth  grace  and  mercy  on  Gods  bchalfe  :  fo  that  all  is  J'/'''.*'?'^'' 
 free  gift,allis  graceand  mcrcie,  and  the  adding  of  one  gift,  and 
 gracc>andraercy  to  another,  howfocucr  fomeiimes  in  (ome  ref- 
 pc6ls,ashecreafterwefliallfce,  the  gift  of  God  ij(et  foorthvnto 
 Viwn^cx ihi'uxmto^ recompence andrerva  d.  Ina  worde,  by  that 
 that  foUoweth,!  doubt  not  but  it  will  appeare,  that  the  ProtcJlAmt 
 ProBor,  ifhemuQ  needs  be  fotcarmcd,  hath  faid  nothing  in  this 
 bchahcjbut  what  by  5.  Aufiine  and  other  ancient  Fathers  may 
 well  bcdcfcndcdagaioftthis/v<?«>//7^/'rrf/rr, who  hath  great  info- 
 Icncie  of  words ,  but  found  matter  ofproofc  hee  can  find  none 
 at  all* 
 
 S  f  J  3.W:Bi- 
 
6^0  of  Merits,  \ 
 
 3.  W.  Bishop. 
 
 But  M»  Perkins  wiUfteuerthtUffefreoHe^andihat  hyfundrjrc^ 
 f»»s,tbat  their  doUrme  is  the  truth  it  felfe^andmrsfalfhood. 
 
 Ftrfltby  aforry  fhort  jy/logi/m  eontaining  more  then omrvhole page. 
 It  is  takeft  out  ofthepropernes  of  a  merttorious  rvorf^e  i  which  mafi  bee 
 {faith he)foure:firfijThat  the  workcbedoneofour  felucs,  without 
 thchelpcofanothci;y«rC(9»^/y,Thatit  beenotolherwife  due  debt: 
 thirdly ^Th^t  it  be  done  to  the  benefit  aranother:/<7«rr^/y,That the 
 worke  and  reward  be  cqualiin  ^xo^oxx\oT\.Thefe  properties  keefets 
 ^  do^rre  pythagorically  without  anyproofe-.but  inferreth  theron^as  though 
 he  hold proued  them  itjuincihlj^  that  ChhUt s  manhood feparated  from 
 the  Godhead  cannot  merit',  beeaufe  whatfoeHerheedoth^heedothitby 
 grace  receiued,and/h0uld be  etherwifedue.Hee  might  inlil^e  manner 
 as  truly  fay^that  Chrifts  mahoodvnitedt$the  GodheadyCouldnot  mc 
 rit  neither-.for  he  receiuedhii  Godhead  from  his  Father^  andvfihatfo- 
 euerhedothy  it  therfore  his  Fathers  by  due  debt,  t/^ndfr  the  good 
 man^ifhe  were  let  alone ^woulddifappoint  vs  wholly  of  a/l merits, afwe/l 
 the  tmpute  d  of  Christ /u  ofatlours  done  by  verttte  of  his  grace. fVhere' 
 fore  we  mufi  a  little  ftft  kisfoure forged  proprieties  ofMerttiandtou- 
 ehingthefirfijfajthatonemay  bythegoodvfe  ofathingreceiued  by 
 pee  gift  ^merit  an  ddeferue  much  euenathishandf  thatgaueit.  For 
 example,  the  Father  befiowes  a  Farme  vpon  hi^fonne  freely ;  who  may 
 by  often  prefenttng  his  Father  oft  he  pleafing  fruits  growing  on  the  fame 
 deferue  his  further  fauouriyea^he  may  by  the  commodities  reaped  out 
 of  that  farm  ybt^  any  thingthat  it  ptaU  pleafe  his  father  tofet  tofale,as 
 well  at  if  he  had  neuer  receiued  the  farme  from  his  fathers  gift  Which 
 is  fo  common  a  cafe, and fo  fen ftble,  that  euery  manof  meane  wit,  may 
 eafily  reachvntoit:euenfo  bygoodmanuringthe  gifttwhich  God  freely 
 btftowethvpon  vs^we  may  both  merit  themcreaje  of  them,  andaccor- 
 dingto  his  owne  order  andpromife,purchafe  thereby  the  kingdome  of 
 heauen.which  isplainelyprouedby  thatparable,Ofthe  talents  giucn 
 Mat.j  J.  by  a  King  to  his  fcruants;/^  which  they  employing  well  and  multiply^ 
 
 ing,werethsrefore eUeemedworthj  offarregreater^and  withall  to  bee 
 madepartakers  of  their  Lordt  toyes. 
 
 M.Perkins  then  was  not  a  little  ouerfeenejoput  for  the firfl  proprie- 
 ty of  merit, that  it  mufi  be  done  by  a  man/tndofa  man  htmfelfe, 
 
 R.Abbot, 
 
of  Merits,  641 
 
 R.   Abbot 
 
 yW./'^r/^/W  faith  very  truly  vpon  noting  the  conditions  ncccHa- 
 rily  required  in  a  meritorious  'ct'orkcy  that  the  manhood  of  Chrift 
 conddcrcd  apart  frotn  his  Godhead,  bccaufc  it  is  but  a  creature, 
 'and  hath  all  by  the  gift  ofGod,  and  doth  all  by  bond  of  ncccffjry 
 dutie,cannot  merit  at  Gods  hands.  Whereas  Af  Bi[lopaa3in{\  thi5 
 faith^that^tf  might  in  Itkf  manner  Mtrttlj fay ^  that  Chrtjits  manhood 
 vnittdto  the  Godhead  conldntt  merit  neither ^  ^ecattfe  he  reeemed  hit 
 Godhead  from  the  Father y  and  therefore  ivhatfoetter  he  doth  Af  hi^  Fa- 
 thers fry  due  debty  he  bcwraycth  his  notable  and  abfurd  ignorance. 
 For  Chriftrccciucth  his  Godhead  of  the  Father  to  be  cquail  to  the 
 Fathcr,not  inferiour;to  be  the  fame  in  fubftancc.and  maicftic,and 
 glorie,  that  the  father  is.  Now  doty  and  debt  do  ncccirarily  en- 
 force minoritic  and  fubiciSlion.  Seeing  therefore  there  ii  no  mino- 
 rity or  fubiei^ion  in  the  Godhead  of  the  Sonne  towards  the  Fa- 
 ther, there  can  be  no  debt  or  dutic  of  the  Sonne  in  thatrcfpctfl  to- 
 wards the  Fathcr.Thus  the  good  raan(to  repay  him  with  his  ownc 
 floute)is  taken  before  he  isawareinthcnetsofthe  Arianherefie, 
 which  madcChriftas  God  inferiour,andfubic6l  to  the  Father,  the 
 merit  of  Chrift  therefore  confiftcd  in  this,  as  S.  Pani  notcth,  that 
 ^r»«t^f^«4;Sf  to  God  his  Fathctjand  owing  no  debt  or  dutie,did  vo- 
 luntary humble  himfclfc  to  obedience  and  dutic  for  our  fakes.  So 
 then  M. Perkins y  indeed  a  good  man,  as  M.  Bifhop  (hall  one  day 
 fee,  hath  not  by  his  alfcrtion  bereaued  vs  of  the  merits  of  Chrift, 
 but  hath  taught  how  rightly  to  vnderftand  the  fame.  But  now  he  L. .  Zsutel't'^. 
 
 will  alittlepftjtihc  (inh,  thefonre  for^e  d proprieties  of mer  it, Vi,hkh  *'"*ftv'^'ff* 
 A/.P*ri^/«/hathfetdownc.  Whether  they  be  forged  or  not,  \\\\\ 'nn7i['J.Sr\ 
 
 IX' 
 
 appear  by  the  fequcle;io  the  meanc  time  his  anfwcrs  to  them  may '/''^  ..  , 
 Icfrae  rather  to  hauc  come  from  the  Smiths  forge,  then  out  of  rhc^-To-./rr.  1  a/; 
 Hudie,  and  from  the  learning  of  a  Dodor  of  Djuinitie.  ThcfirlV^"^""""""*'* 
 condition  required  m  a  wrri/tfr/«;wwoy)^tf,  properly  fo  to  be  called,  f<r'r4vi..,,,„*t 
 towhichbyducie,  debt  and  right  For  the  workes  fake,  reward  is  to '''^"^r'  "  "".'• 
 beycelded,is>that  a  man  do  ir  of  himfclfe.and  by  hi5 owne  power,  omnuuau,,-,.  * 
 For  fo  faith ////^r;  :  *  It  u  for  htm  to  merit,  xfhahtmfelfe  is  tohtmJeife'^''f'/;'J^' 
 the  author  of  getting  hi^  wmf.Tiicrcforc  S..'><T«^r^  haiimj',  faid  thai  ^■<'  d,Ze"c'it  * 
 ^themerits  ofmen  arenotfuch,  as  that  l$fecternatiby  rtfht  u  orvinqX""*^''"''"'*' 
 
64  i  of  (Jifcrlts. 
 
 for  them,  giueth  this  for  one  rcafon  thereof,  hecaafe  all  Merits  are 
 thsgifii  ofGod^andfa  m>inis  rather  a  debtor  to  God  for  the  then  God 
 ^tan'^'f^''xmti  ^^  «^'^«  So  OrigCfj  faichjihat  *  he  can  hardly  be  ferfxvaded,  that  there 
 f*U:ov'inmop's  ca*}  b:  a'/iywor^,  nhich  by  debt  may  require  reward  at  Gods  hands  ^ 
 'lil'^l^'m^HtT.  ^"  ^fi^^^eh  as  it  is  by  h^gif  thit  »v  are  able  to  doctor  thinks^  orfpeake 
 ttcH}  Diidcpofcat  any  thing  tnatij  good.  By  f.h'u rcafon  iS'.j^/^y?/«^,  though  accoi- 
 /:I^^ 'X'^/Vt  *^i'^-D  ^^  ^•'^^  language  of  his  timc,>ie  vfeth  the  name  of  incrit,yct  ta- 
 iifu'iporiu.nHi,  keth  away  the  true  nature  of  mcrif,by  hcreauing  thcrighicoufncs 
 ^■ojlZpfZ'^d.y-  of  man  of  hauing  any  thing  due  vnto  it. ^Eternal  ///"<?(faiih  he)(hoM/d 
 no  & Urtt:ione  bs  rcnlred  Oi  due  vnto  theej^fofthyfelfe  thou  hadB  the  righteoufnejfe 
 'd^7'''^Em1.ia%  fo  vphich  it  is  dtie.but  non>  of  his  fu'nejfe  we  receiue  not  one  ly  grace  no)» 
 jibi  tai^mm  de-  jq  Hpfg  (ufily  ifi  our  labours  to  the  endybut  alfo  grace  far  this  grace  ^that 
 fisx  uuhilfi  afterwards  w  may  Hue  in  Hff  ivitbout  refi.  Here  h  then  nothing  due 
 tuflttu  cut  dtbe.  vnto  V5,and  therefore  no  meritjbccaufe  whatfocuerrightcoufneirc 
 HiriHiH^ei'IIc''  is  in  vs,it  is  onely  Gods  gift  vnto  vs.  This  rcafon  in  fundry  places 
 cepimusnon  fo'u  j^g  gjueth  againft  opinion  of  hauing  God'  a  debtor  vnto  vs  by  out 
 %i7»hte7ih,L  doings,  againft  the  conccipt of ''tf^rwoy/^/w/f, or  thinking  that 
 •vfqiit  infinmvi'  vvc  hauc  any  thing  due  vnto  vs  for  the  good  workes  that  wee  per- 
 'gMiamp'Th^e  formc,becaure  ofGod  it  is  that  we  hauc  all.  But  M,  JStJhopshcsid 
 ^'^h^Set'iina  '^  fufficicattoanfwerthis,and  that  with  greater  depth  of  wit  af- 
 Vllvialmu'  fure  your  £elfc,thcn  is  to  be  found  in  the  hcclcs  of  any  Proteftant 
 e  y<Um  tHvr^L  Yvhatfocucr.  A  man  Cfaith  hec")  mat  by  the  rood  vfe  of  a  thini  recei- 
 traa.i.  ued  by  free  gift,  mertt  and  deferue  much  euen  at  ht<s  hands  that  gauett* 
 
 fu  vfiL^i. in  Pqj.  example  forfooth.-The father  bejlowes  a  Farme  vpon  hus  fonne 
 freely ,  who  m:iy  by  often  f  re feming  his  Father  of  the  pleafngfrui.es 
 thereofdeferne  his  further fauour, yea  by  the  commoi'ties  thereof  hee 
 may  grow  tobee  able  t9  buy  a*iy  thsng  that  his  father  ffiallfet  to  fale» 
 Surely  this  reafon  is  very  farmcrhke,  and  fmelleth  more  ftrongly 
 oftlie  cart  then  it  doth  of  thcBible.  But  for  anfwcr,  if  a  man  be- 
 flow  a  thing  vpon  another,  and  the  fame  can  make  no  good  vfe 
 thereof,  but  by  his  hand  and  hclpe  that  gaue  it  him,  is  he  not  in  all 
 thatredoundethtohimbound  to  him,by  whofc  gift  hee  firft  en- 
 joyed that  which  he  hath,and  by  whofe onely  hand  he  makcth  vfe 
 and  profile  of  itf  If  a  father  bcftow  a  Farme  on  his  fonne,  and  the 
 fonne  can  do nogoodthcrwith  but  by  the  Father ;  if  hee  increafe 
 nothing,  raifc  nothing,  but  what  israifed  and  incrcafed  to  him 
 byhisfather;  if  hee  bee  notable  ofhimfcUc  fotnuchas  to  ftirre  a 
 hand  to  hdpchimfclfc.but  his  father  doth  all  for  him  ,  (hall  wcc 
 
 thinke 
 
of  (Jlfcrit;.  C4^ 
 
 llhinkctKacIiytlicincreafcantlpiofifthatanTerlulicror,  the  Tonne 
 !  mcritctli  and  dcferucth  any  thing  ar  his  Fathers  handsfcan  be  pine 
 I  the  Father  Any  ihi:ig,hii£  what  w.is  fiift  the  fathr rs  gift  to  himrEue 
 Ifo  is  thccafe  with  vj.  God  hath  bcrtowcdvpon  vs  his  cal!inf»  and 
 jgracc;bui  whararcvvcihenccrcr.iFhishanddonotftil  work  forvs 
 i  who  hdihTaid  ^fVtthont  meye  can  do  r:othwg\\\\\o\i\  the  beginning  glo^^-Tj. 
 and  to  the  end  '' norkethin  vsjboth  laml andtodoe;  fo  that'  web^ue  i UomM'j.i'g. 
 nothsMr  to  fpeak  of  But  what  Chrifl  hath  doneOy  vs.^nothinn  to  reioice  ^  Of^aad  f^ui- 
 \  *T^  glory  6ffiecaHjax»e  bAuenothino^of  our  9\vne^' nothing  of  ottr  oxvn  but  nuU-j  gonu»di,m 
 I  fp/r^  and(lnne,io  that  we  canyccld  nothing  to  God  but  what  is  his,  l'*J'^  ncjirUn*. 
 i  *■  wh9  h  at  hvor  ought  atlourVPorkfsfor  vs,^  of  whom,  and  for  tvhom,and  I'^ug.iit  r»i>r. 
 \ sbrouahwbom  are allthinqt,lhat  he  may  be  bleffedforeuer,  Thcrforc  r'■■*'^''•5•^''•'''»''f- 
 
 '     I  •  /^i  I  1  •     n   T»    #  II  •    t       I  f      ketdetuQntJime- 
 
 thc auncienc  Church  taught againtt  Felagttu  tne hcretick.t W "/«r  dwum&ftcw 
 ^raceofGodugiuentoeueryfeuerallaUton.  p  H^ee  muji  k^ow^  (aith  ^"p- 
 H'lCTomc^t  bat  we  are  nothing  tf  he  htmfelfe  doe  not  keefe  tn  vs  that  nRom  n.^i. 
 which  heehathgtuen.  Godis^illgit4tng.fitllbe(loiving'.  ttfufficethme  q'^J'^'J'S'I^ 
 not  that  he  bath  oncegiuen^vnlejfe  he  befiiUgitiing^  ^P'*)  toreceiue,  adwortumetiu 
 andttfhen  I  hauerecetued,  Ipraj  agatne.  This  is  it  that  wee  arc  here  "c't^/J/'"^'*'" 
 to vndcrftand.that not oncly  the firft grace,  but  uhatfocuer  con-  p Huron' ad cti- 
 fcqucntly  we  haucor  do  towardi  God,  it  is  altogether  and  whol-  ■ffi^,;^''^ 
 lyot  the  gift  of  God,  and  therefore  in  nothing  can  wee  bee  faid  to  quod  do»Mtt<.  ,,* 
 meritordefcrue  at  Gods  hands,  bccaufewe  cannot  bindc  God  as  '«'^'/'/^/'^'*'- 
 a  debtor  vnto  vs,  by  any  thing  that  is  his  owne.  But  M  lilTer  Bi-  iar^ifr,  f,n.ptr 
 yi&fl^makcth  no  more  account  but  this,that  God  hath  giucn  him  ''(l^^cnmih^q'l.oi 
 a  Farme  ,  and  by  the  well  husbanding  of  it  he  muft  grow  rich ,  iimd do,iantt , 
 and  then  make  a  further  purchafe  of  God  againe .    His  Farme  jf /JX'  V(t» 
 is  the  grace  of  God,  which  hee  rauft  manage  hy  free  mil ^  ^nd-vt.-.cci ftam.tf 
 To  fill  his  bagges  with  mcrites,  that  when  God  Ihall  fet  hcaucn  ^r/rt,!^""""" 
 toGlc,  heemay  bee  able  at  once  to  buy  a  whole  Kingdome  for 
 himrdfc.  liutifthisbe  all,  let  him  take  hcedel-rafiof  a  rich  Far- 
 mer hec  become  apoorebfgger,  and  his  purdufe  be  to  be  tur- 
 ned out  of  doorcs.    Let  him  thankfully  acknowledge  the  gift 
 of  God}  but  if  he  thui  brauc  the  matter  with  God  with  termcs 
 ofp«rc^4y^,  he  will  proouc  like  the  Z*o<^/cr<»»/,  of  whom  the  holy 
 Gholl  faith  5  'i  Thou  fat  ef}^  f  am  rich  and  increafed  nith  foods ,  aud  _  f^ 
 rvant  noihm^^andr^iovfesi  not  how  thou  art  wretched  and  miferable^ 
 And  blind, and  HakedGof}iW\\\  hauevs'  tol^now  at  thatday,  thatnot  ^^^^^^^J*  <^*^ 
 for  the  worket  afrigbteoufnrjfe  which  wee  haue  donefiut  of  his  owne 
 
 mercy 
 
644  of  Merits.  ^ 
 
 (^ug  in.  f can.    mere  J  he  hathfaued  t//,  an  d  th  &t^t»^im»g  the  rervard  of  immortality',  n 
 ^frlmimLru-  he croTxneth not  our  mertts  bmhis  owne  gifts.  As  for  that  which  he  ( 
 hiMtu  fbjie^  t,i'  allcdgcth  of  thofc  that  rccciucd  the  talents^  and  for  the  well  vfing 
 rSrwmu**  thereof  were  fo  bountifully  rewarded,  itproucth  that  God  doth 
 ""•  well  requite  the  good  vfagc  ofthcgiftsthathcbertowethvponvs, 
 
 butwellhekr^owcththatof  woorth,  of  merit,  and  dcfert,  there  is 
 nothing  fpokcn  there.  The  talentiiGo^s  gift,  and  the  wejl  vfing 
 of  the  talent  is  Gods  gtfc,and  therefore  the  reward  commendcth 
 the  mercy  of  God,  but  can  in  no  fortapproue  any  merit  or  dcferr 
 of  man.  Butofrcwardmorchereaftcrvininthenieanetimc>T/.Z?#-  ; 
 fhofs  fenfible  cafe  is  become  fenfclelfe  in  this  cafe.  M.Ptrkins  like  %  \ 
 Diuinc,  hath  fet  downe  this  firft  condition  of  iww^,and  he  hath  an- 
 fwcrcd  it  like  a  Farmer,  a*  being  more  fcnfiblc  to  make  vfe  of  a  i 
 pcecc  ofground,thcn  to  difpute  aqucftion  of  the  word  of  God. 
 Let  v$  fee  now  whether  he  hauc  any  better  fucccffe  againft  the  fc- 
 ^ond. 
 
 4.W.Bi$H0P, 
 
 7hefecond»Th3t  a  man  muft  do  it  of  his  ownc  free  will  and  plea- 
 fure,  and  not  of  due  debt:  cartethh/herfaftefpt/ttienjbMtiffdeeiU 
 there  is  na  eo»tradt£iioM(n$t:fora  maft  maj^andetteryboneft  man  dttk 
 of  his  ownefree  will  And  fit  a  fur  t^  fay  hu  due  debt ;  hut  let  vs  pardon 
 the  diforder  tf  words  :his  meaning  being  nothtng  elfejbnt  that  the  fay 
 mem  of  that  nhieh  is  otherwtfe  due  debtyCanotbe  any  merttorint  worl^ 
 Str.i.iitv»ih.  ^*  rvbtch  S.  Auftinc  doth  anfveertn theft  wordsxO  great goodnclTe of 
 '^^^'  God.to  whom  when  we  did  owcfcruicc  by  condition  of  our  cOate, 
 
 as  bond-men  do  to  their  Lord,yet  hath  he  promifcd  again  &  again 
 the  reward  of  friends.  Inwhich  there  is  couched  a  cotKfarifon^which 
 betng  laid  in  the  ltght>rvi/lmuch  helpe  to  the  vnderftanding  of  this  mat' 
 ter  Joe  e  that  hath  a  fane  ^  or  bond-man^may  lawfully  exa^  of  him  aH 
 kindofferuice  xvtthout  any  wages  ■  Bread  and  a  whip  {faith  a  Philo- 
 fopher){cruc  htadiUC.lVorvfuppefetheMtfijJlerto  be foueraigne gt^ 
 uernour  of  a  (late'then  ifitpleafe  him  to  mal^e  his  manfree^  t^  mthalt 
 Amember  of  his  commonrreale  the  fame  manb^  performtngmany  good 
 offices  to  the  ftate  ynay  iuflly  deferue  of  bis  Prince  at  great  reveardand 
 promoiton^as  any  other  of  his  fitbieUsf  andyet  may  his  Lord  and  oldt 
 Mafler  fay  truly  to  him ^aU  this  that  tbouhafl  dene.or  could  do^is  but 
 iiu*  debtvntome^confdcring  that  thouwaji  my  bond-man. So fareth  it 
 
 mth 
 
I  of  Merits.  5^5. 
 
 )W//&  vsin  refpefl  cfGodia/Zthat  We  can  do  is  dtte  debt  VMto  him  be. 
 \e4ufe  he  b.tth  m^de  vs,and.endo\Yed  vt  rvtth  all  that  tve  either  he  e ,  or 
 Ihaue.jiet  ft  hat  hfleafedhimM  a  mefl  kjnde  Lordy  to  ^et  vs  at  liberty 
 \through  Chrijl^and  to  mak^Vt  Ctttijens  of  the  Saints,  and  as  capable 
 \efhis  heauenljf  riches, as  the  Angels ^tf  we  ml  do  our  endetior  to  deferue 
 \fhetn:  andvphereaihee  might  haue  eteaUed  all  that  euer  wee  could  do, 
 \fi?ithout  any  l^tndofrecompenccjet  he  of  his  inefiimable  goodne(fe  /*. 
 \wards  vs  dsth  neither  bind  vs  to  do  allrve  can  do-^and  yet  for  doinq  that 
 ^ittle  Vfihichhe  commanieth Jh nth  bj promt fe  bound htmfelfe  to  repay  vt 
 \aUrge  recompenee-.by  which  we  may  well  vnderfland  thofe  words  of 
 |tf«r54w(7«r;Whcn  you hauc done  all  thcfc  things  that  arc  com- 
 Iniandcd  y ouTay  that  you  are  vnproficable  fcruants  :  we  hauc  done  "  "^ 
 ilhac  wccoughttodo.   True*  Bjr  our  nattue  condition  we  were  bound 
 \to perform, not  only  allthefe  things  that  be  nowcommanded,but  what- 
 fteuer  elfe  it[hould  hauepleafed  God  to  command:  and  this  we  mufl  al. 
 Itpaies  confeffe  Jo preftrue  true  humility  in  vs  :  yet  God  hath  bettered 
 our efiate through  Chri[i^a»dfo  highly aduancedvs^that we  not  onely 
 be  Cttiz.enJ  oft  he  Satntsjbut  hts  fonnts  and  hetres^and  thereby  tn  cafe 
 te  deferue  of  htm  aheanenly  crowne^aud  this  is  S.  kmhroCc  e:tpofttisn 
 vpon  the  place,  S. Q[\xy{o[\omc  pondering  the fe  words, \ctv%  iay,M- 
 kethit for  awhole fame  counfellforvt  tofay^that  we  be  vnprofitable  fen 
 uants  leafi  prtde  dejfroy  our  goodworks:andthenGodwtllfayi  that  wee  m^^^^, 
 be  good  and  fauhfullferuants  as  it  is  recorded.  VtrC  j  1 . 
 
 ^gaine  we  miy  truely  fay, when  we  hauc  done  all  things  commanded^ 
 that  we  are  vnprofitable  feruants,  as  venerable  Bcdc  our  mofl  learned     . 
 eountriman  mterpreteth:Bec:iuCc  of  all  that  we  doe,  no  commodity 
 rifcthvnto  God  our  Lord  inhimfclfe:  whois  fuch  an  infinite  occ-^"^*^"^^'' 
 an  of  all  goodneflc5,th4thec  wanteth  nothing  :  ff^ereuponDiwd 
 faith,Thii  thou  art  my  God,  bccaufc  thou  fiandcft  in  nccdc  of  no  p^«I«'5' 
 good  that  I  can  do. 
 
 R.  Abbot. 
 
 Thatthatfhallmerit.muftbeaworkcdonc.ofamansown/r^* 
 wt/l  and  plea  fur  fyand  not  of  due  debt.  Theoppoiltion  ofchcfctcrraes 
 is  plainc  and  pregnant,  andi1/.5//Z'<»/)nnI}anceto  the  contrary  i» 
 abfurd.  A  man  doth  willingly  pay  his  debts,but  not  vpon  his  own 
 free  will  and  plcafure.  For  what  a  man  doth  of  his  ownc  free  will 
 
 and: 
 
"54^  of  Merits. 
 
 and  plcafure  jt  h  at  his  own  choice  lo  Ie2ue  it  vndooc  if  he  M]o\m 
 it  is  not  at  an  hcnefl  mnns  clioiircto  pay  his  debcs  or  not  to  pay,buc  i 
 by  neccflary  duty  bcti^  tied  to  che  payment  thereof.  There  is  no  i 
 man  but  in  common  courfe  offpcech  vndci  liandcth  a  contradiiSli*  i 
 on  in  thofe  words,buc  M.Bt/bopQznnot  let  a  rulli  go  by  him,buthe 
 vii  be  feeking  a  knot  in  if,3nd  bcit)g  ficke  of  Ft/off  difiaff  ,  alhit  \ 
 he  k^KorPKot  hffvp  to  fpeak^jet  he  can h  no  mffafii  ho/d  hti peaccButtO 
 {)[ie.v^ihdiithepatmsntofik(Xt)!^htchndHedth»maybeea  mcrttoriom  i 
 jrori^tf.healledgethatcftimonyof^.  Aufline  ,  importing  no  fuch 
 matter.  '■Othegreat^oodfjffffofGodJmhhc,  tonkomtvhereai  bf 
 tU'ii.devi>-b.    effy  coHdittonandSiate^rveareofdutyto  dofermce^afhondmento  theif 
 ml'gm'bl'ittjs     Lord^and  (ufsruants  vnto  God^a/^tibie^i  toAfotemate^andJlaftest^ 
 Di:i,cuicumpr«    himthatrAnfamedthefn,yet doth pTOfTtife vmo vs the revcardoffritni" 
 ^^uurMere  Me-  fi>'p  .that  he  maj  wrefi  or  draivfrom  vs  the  dnties  offerftice  which  mi  i 
 a>fm-vtpo.e  ftrui  ^g^  ^j]  jj  b^  this,  that  God  of  his  mercy  by  promifesofreward* 
 
 Domino,  famuli     *,  ,  ,  ,  r  t  i     i  •  J 
 
 Deofubiecitfoie.  dtaweiH  VS  on  to  the  perrormance  of  cur  auiy  towards  him.  i 
 u.nwuipi*re-    doubtnot  but  thc  Reader  will  wonder  what  fhouldmouc  M,Bii 
 a7aLt^'pl"mA'  pJophacto  i\Udgti\\h  place  to  that  purpofethat  he  doth^andycc 
 i'Kl/^'i^rf'*  he  ncedeth  not  wonder  that  fccth  ttill  his  manner  ofidic  and  ira- 
 baafc-unutit     pcttincnt  allegations.  Very  common  fenfc  teachcth  thatiam  not 
 txm^ucat.        bound  to  a  man,  for  the  doing  of  that  which  he  ftandcth  bound  to 
 do  for  me.  There  is  no  merit  in  thc  doing  of  it,  but  trefpafle  if  he 
 do  it  not.  Yet  he  teller  h  vs,that  in  S,AHflirtes  words  there  ^>  a  com- 
 partfo  coftched  that  w'lW  put  this  matter  out  ofdoubt.Which  in  deed  Ij 
 •    is  fo  clofcly  couched,  as  that  in  S,  AHftines  words  we  can  fee  no  to*  ' 
 Jcen  of  it,and  full  ilfauourcdly  doth  he  dealc  with  S.  AHJiwethttcin 
 tofcruchisowncturne.  For  whereas  the  godly  Father  vfeth  the 
 words  to  fct  forth  Gods  mercy,  thathc  vouchfafcihtopromifc  re- 
 ward for  workesofducferuiccj  this  cefeningimpoftour  cbargeth 
 God  hereby  with  duty  of  iufticc  bound  to  paiment  of  wages  for   ) 
 merit  and  defcrtof  workcs.  But  in  thc  comparifon  by  him  laid 
 downe,  there  arc  many  di6ferenccs  to  be  obferucd,  which  do  lay 
 open  vnto  vs  the  abfurdity  of  it.Firft  of  the  infinitie  difproportion 
 betwixt  God  and  man  it  arifcth,  that  no  man  by  bondage  or  villas 
 nagc  can  be  bound  in  that  high  degree  to  an  other  man,  aseucry 
 man  is  bound  to  God;and  therefore  though  one  man  being  by  c6' 
 munity  of  nature  thc  fame  that  another  is,may  defcrue  atthe  hands 
 pf  another  man,yctiffollowcth  not  thertorcthaiaman  may  de- 
 fcrue 
 
of  Merits.  647 
 
 fcruc  of  merit  at  Gods  hands.  J^ccondly,  manumillion  and  free- 
 dome  with  men  extinguiflicth  bondage  &  fcruicc,  but  liberty  and 
 adoption  to  Godward,  arc  a  bettering  of  the  condition  of  our  fcr- 
 uicc,but  no  difchargc  at  all  of  the  dutie  of  it ;  nay,  wc  arc  free  by  li- 
 bcrtic  from  finne^from  dcath,and  from  thediucli,but  we  continue 
 ftill  bound  &  fcruants  vnto  God.  So  doth  the  Apoftlc  tell  v$,that 
 thereby  we  arc  mtiAch  fsrnMtt  vat 0  righteot^nes,[erMMts  vnto  Gtd.  bRom.(5.iS.2j. 
 Therefore  doih  he  write  h:\m{6\tUheferH4m{orbondman)0fChriJ},  J  fp^';',';^ 
 and  S.  Peter  tcachcth  vs  to  acknowledge  our  {c\wcs^theferuantt[0r 
 bondmen)ofGod.  Yea,  and  S.Anftine  in  the  place  cited,  callcth  our 
 workes*  afitietfif/erHtce{or&0»dage)tbatareoivin^VfftoG0d;which  tOhfequu  ithr* 
 bccing  thclaft  partofthefcntcnce,  M,  Bifhop  vcrie  guilefully  left  C""*'^'*^'*: 
 outybecaufc  it  wholy  ouerthroweth  that  which  he  faith  of  the  chan. 
 ging  of  our  former  ftatc.  Thirdly,the  Prince  is  in  fome  fort  tied  to 
 ihefubieft,  as  well  as  thcfubiedltothc  Pfincc.  For  as  the  fubicd 
 hath  neede  of  the  prince,  fo  hath  the  Prince  alfo  of  the  fubie<5t;  as 
 the  fubiedt  ftandeth  by  the  Prince,  fo  doth  tiw  Prince  by  the  fub- 
 ie6l,  and  therefore  by  nccefTity  is  tied  to  reward  the  fcruicc  of  the 
 fubicdl,  for  the  fecunngof  his  ownccftate.    But  it  is  not  fo  with 
 God ;  we  do  nothing  to  benefit  him, he  needeth  vs  notjand  there- 
 fore it  is  his  mcere  mercy  to  vouchfafcany  countenance  to  our 
 feruice.  Fouithly,there  is  fome  proportion  betwixt  temporall  fcr- 
 uicc &  temporall  reward,  and  yet  fuch  is  the  magnificence  of  Prin- 
 ces^ as  that  for  fmall  feruice  they  giue  great  reward,  farre  beyond 
 the  worth  of  the  worke  which  they  reward  ;  but  there  is  no  pro- 
 portion,as  Oiall  be  (he  wcd,betwlxt  our  temporall  feruice  to  God, 
 and  his  cternall  rewards  to  vs,  and  much  more  roiall  and  magni- 
 ficent is  he  to  reward  farre  beyond  all  pofiTibility  of  dcfert.  Lalt  of 
 all,  adde  concerning /I/.  i?//Z>*^;  free  man,  that  that  was  faidbefoic 
 concerning  his  farmer,  that  in  the  feruice  of  his  prince  hce  is  able  to 
 do  nothing  but  by  the  helpe  of  his  Prince,  fo  that  what  is  done,  is 
 indcedc  his  Princes  doing  for  him,  andnothisowneforhimfelfe, 
 yea  and  that  in  his  Princes  fcruicc  he  commit  fo  many  dcfaults.as 
 that  if  he  bee  queftioncd  hec  bee  not  able  for  a  thoufand  to  anfwer 
 one,  and  we  Oiall  Icauc  the  free  man  &  the  farmer  both  alike,  both 
 difchiming  merit  and  pleading  mercy,  content  to  take  that  of  free 
 gift  which  /i^.5/y^<j/)/ pride  will  not  take  but  by  dcfert. Now  there- 
 tore  briefly  to  touch  his  applicatio  n  -.af/tbt  ife  tan  <<*,f3i  th  he,w  due 
 
 dtbt 
 
648  of  ^f.erlts:  ^^B 
 
 dtbt  VHto  G»i.  Tf  uc,but  not  onely  by  ftatc  ofour  crearion,but  alfo  fl 
 in  th^t  hbert)  wherewith  hec  hath  (ct  vs  free  in  Chrift,  becaufc  by 
 our  liberty  wcc  arc  frccfrom  fin  Jtnd  death,  but  ftill  continue  bond 
 to  God.  In  this  libertic  he  faufa,  that  God  haih  made  vsr4/?<i^^<'f 
 hentitnlymhis^ifwee  endeuaur  to  deferHtthemy  but  no  where  hath 
 God  Tcttc-thcra  foorth  with  that  condition,  and  after  all  our  endc- 
 uour  wee  arc  vctie  farre  from  defcruing.  Ood,  hcc  faith,  doth  not 
 Bind  vs  to  do  all  that  we  can  do.  A  lewd  man,  who  cannot  but  know 
 that  we  cannot  by  many  degrees  do  that  that  wc  arc  bound  vnto, 
 
 f  Mar.ii.jcn,  and  feeing  hee  bindcth  vs  to  giuc  him  ^  alt  the  be^rtt  allthefoHle,  all 
 theminde^  allthefirenph,  ho  w  can  he  fay  that  Go^  ^oih  notbindc 
 tfsto  a/i  that  we  can  do  ?  Againc,by  thefdracfpirithectcrracch  the 
 commindcmcatsof God  that  littic  that  hcc eomfHavdeth.  A  Foo- 
 Jtfh  and  fenfclefle  man,  a  mcercPharifec  not  knowing  the  power 
 of  Gods  law  ;  othcrwifc  if  hcc  had  grace  and  fpirit  to  concciue  it, 
 hcewouldbythelaw,a$thcApoft!cdid,  findehimfclfc  ^  dcadin 
 
 ^Kota.7.1:  himfeife,  and  acknowledge  that  which  now  feemeth  to  him  but 
 litdc,  to  bee  a  burden  beyond  his  ftrengch.  At  length  hee  ceilech 
 vSfthat  Godfypromife  hath  bound  himfclfc  r#  refaj  vs  a  lar^  recom» 
 fence.  But  if  ^  promise,  then  ofmercieon  his  ownc  pare,  not  of 
 merit  on  our  part.  By  promife  he  bindcth  himfeife,  but  by  merit 
 webinde  him  to  vs.  ]t  is  in  his  owne  power  to  promifc^and  with- 
 out promite  hee  (lioidd  bee  tied  to  nothing;  but  whccher  there  bee 
 proraife  or  not,  hee  is  tied  intu^ice  to  render  for  merit  and  dcfcrc. 
 Now  becaufe  Madcr  Bijhep  in  the  ifliic  of  his  comparifon,  canne 
 findc  nothing  but  promife,  the  end  of  his  comparifon  muft  bee, 
 that  merit  and  deferc  is  altogether  to  bee  excluded.  Bucbythac 
 thacheehachfaid,  hee  cellethvs  that  wee  may  well  vndcrftandtbofe 
 ,  wordcj  ofour  Santour,  ^  Whenje  haue  done  all  thofe  things  which  art 
 
 commanded jcu^fajy  Wee  are  vnprofitable  feruants,  we  haue  done  that 
 which  was  our  dutie  to  doe.  And  how  then  arc  wcc  to  vnderftand 
 them  .>  Marry  i>7  oumatiHe  condit ion  wee  were  bound  to performeaS 
 the  'Commandentents  of  God,  and  this  wee  mnjl  confejfe  to  preferue 
 true  humilttie  in  vs  ',yet  God  hath  bettered  our  efatfin  ChriS,  and 
 made  vs  thereby  in  cafe  to  deferue  cfhim.  But  what,  in  this  better 
 (Jate  arc  wee  not  flili  bound  to  performc  that  which  Godcom- 
 mandetb  ?  doth  our  high  aduancemcnt  to  bee  the  children  of 
 -     Qod,  take  away  the  obligation  of  our  dutic  towards  God  I  Hit 
 
 "  doc 
 
of(^mts,  649 
 
 doc  not  fo,  (andfurcly  wc  atefo  farrc  from  opinion  oftaking  it 
 away,  ai  that  rather  i:  doth  incrcafc  it  then  what  fliall become  of 
 Mailtcr  Ttpppt  anrwer.'VVe  were  bound  before  to  ihc  keeping 
 of  Godscommaundcments,  and  we  continue  bound  (\'i\\\  what 
 merit  can  there  be  more  now  in  the  doing  of  them,  then  there  was 
 bcfote?Whtir^Mid\ciB/Pfof,  did  our  Sauiour  meant  thai  i^/"**** 
 Hatiue  condition  wc  were  to  iay,  Wf  are  vn^rtjitayhftrMantSj  vec 
 hauedonchut  gMrdHtitt  and  didhcmcane  that  in  our  better  con- 
 dition ofgraccinChrift  wc  arc  not  to  fayfo?  See,  gentle  Rea- 
 der, this  is  one  of  ihcm  who  take  vpon  them  to  be  the  onely  Mai- 
 fters  of  the  world ;  and  as  if  all  Icarnmg  and  truth  were  locked  vp 
 in  their  Schooles.  But  had  he  notfo  much  reafon,  as  to  conU'- 
 ^crthat  drift  taught  his  Difciples  this  lelfon,  when  they  were 
 now  partakers  of  that  better  ftate?  In  this  bettcrncfle  of  condi- 
 tion andeftate,Chrilfteachcth  them,  thatni&*«  they  hauedtneall 
 thituctmmaHuded,  they  (hontdfay,  fVe  are  vnfrofital^le  feruams^ 
 yea  and  by  the  comparifon  precedent,  fetteth  them  foorih  Bill  in 
 condition  of  fcruants  vnto  God,  and/bcweth  that  they  cannot 
 of  dutie  cxpcft  fo  much  as  thankes  for  all  that  they  haue  done. 
 J^o' b 4 mm thanl^e  hisferuant^ becaufc he d»th  that  rvhich  rv/u  com- 
 WMHnded  him}  I  trow  not.  So  Itkevoife  ye  tvhenye  haue  done  all^  fay, 
 'Voe arevnfroptahle feruants,  &€.  Asifhefhould  fay,  Bccaufe  you, 
 areftruants,  learneyouto  conceiue  in  \[\iz  fort  of  your  feruice. 
 Now  Maifter^//^«i/>hauing  fctdownethat  goodly  commentaric, 
 addcth,  And  this  u  Saint  hmbiok  hU  expoftion  vpon  theflace. 
 But  why  doth  he  not  fetdowhe  the  words  of  y^>w^r<»/^?  why  doth 
 hcc  fccke  tortealeawsy  onely  with  fettiQgdownchisnamc?  Let 
 Saint  y^w^royjrhimfclfefpeakej  and  hec  faith  to  his  purpofc  not 
 one  wordjHay  he  fpeakcth  againft  hxtn^Letnomanreioicey  faith  he, 
 orglorietnvfori^s,  btcatife  by  r't^ht  we  on'e  dutie  to  the  Lord.  AC'  _ 
 knovfle^igthyfetfe  to  he  a  feruant  that  art  indebted  in  manifold  feruice.  Lc .  ',/8.'*)>.  ir- 
 T>o  not  jet  vp  thyfelfe,  for  that  thou  art  ealledthe  ehtldofGod:  thou  Stmom  tf^rdm- 
 itn  to  acknowledge  grace  ^  but  not  to  be  ignorant  of  nature .  ^d  dte^^'*'^^^'* ^, 
 tut  vaunt  thy  Jelfe ,  that  thou  bafl  ferued  well  which  thou  waji  b.-nn,  »''fcou,um, 
 ^^•imd  to  doe.  In  which  words*hc  giueth  plaincly  to  vndernsod,/i*|l||^'^'/l^„^i 
 that  our  natiue  condition  of  feruice  coniinucth  lhll»  and  is  not  •^^'w''/*"^ 
 
 - 6m  Dii  dtUTU;diH«f(tnddir»:i«fiiHOit  ig^trtniU  natiira:  f»f,  tt  tAiln  ft  btni  f*nttfti  qntJfjtmdtiutflt, 
 
 taken 
 
k  >y4sg.dt  veri. 
 
 Trepter  humiU- 
 
 ttteergbtKOt- 
 
 tiris. 
 
 1  Berm.dt  tripL 
 
 tuftodSedhec, 
 
 tKejutes^fropter, 
 
 humiliratem  mt 
 
 xuit  effedtccn- 
 
 du.Vlanefrop. 
 
 ter  huMilitaier/t, 
 
 fednuK^ftidco- 
 
 ira  vernatem  f 
 
 in  Chryfofi.4,d 
 
 fof.  ^»tioch, 
 
 hem.^^.OmHU 
 
 iimHsdebitura 
 iWpkntei.Prop- 
 ieren  £^  if  fa  «. 
 cebat,  ^c. 
 n  Idem  de  pceni~ 
 sent.iiui  omm€ 
 faciunt,ptirua 
 feeijfe  compute, 
 tiuntur.  • 
 
 ojdedepanit, 
 
 &C0HftfOhU- 
 
 ttitvi  trudire 
 iina  oferk. 
 p  ChryftfiM 
 
 Supra. fe{l.7. 
 q  MarcJitre- 
 mit.U.dthtqui 
 /eputant  operii. 
 iuftificarijie- 
 minus  tettiu  iegit 
 dtbitorts  nos  e^c 
 iudicari  volcm, 
 ^^homadof- 
 tientm  propria 
 ptngtiiyie  nobii 
 gratutta  dat/m, 
 in!)ittt,Cumom- 
 nta  ficerttu^ 
 &c,  Tropterei    ■ 
 regnum  tatvil 
 maeftmerees 
 fptru  fed^mtit 
 DtmixifideUius 
 ftikufritpiTM' 
 
 6^0  OfCMerits, 
 
 taken  away  by  the  ftatc  of  the  grace  ofGodjand  that  we  arc  flil  to 
 remember  that  we  do  but  our  duty;  we  do  but  '.^'hat  we  are  bound 
 to  do  in  al!  that  we  can  do.  Now  further  he  allcdgeth  Chryjo^ome^ 
 but  where  is  the  place  ?VVc  doubt  hiro  to  be  as  fahc  in  Chryjofiomc 
 ashc  was  in  Amhrofe,^v\A,  yet  in  that  which  hccitcth  what  is  there 
 for  merit,or  what  againft  debt  &  duty  of  feruice  vntoGodf  Chry^ 
 feflome  ia^th  ii  for  tvholfome  com  fell  for  vs  to  fay,  that  we  be  vnprom 
 ptablefermnti^  leaB  pride  dsftroy  our  good  workes.  But  whatfwas  it 
 Chryfoftovftes  mind  that  wc  (hould  fay  fo  and  not  thinke  fo  ?  Did 
 hce  racanc  that  by  lying  wee  fhould  auoidc  pride  ?  S.  Aufiine  well 
 zs\ietht\)cqucRioiv,^ff^tlt  thou  the Kl)ieto(hery  humility ?S,  Bernard 
 hauing  cited  thofe  words  of  Chrift,addcth  thus,  ^B(*t  then  wilt fny 
 that  Chrifl  hath  taught  fo  to  fay  for  humilttiesfal^e  ?  true,  faith  he,  n 
 VfM  for  humility  indeede,  but  rvhat^agatMfi  truth  f  What  Chryfoftome 
 conceiued  ofthc  words,it  may  appearc  when  he  faith; "  All  that 
 n>e  dojtve  doe  m fulfilling  dutyitherfore  Chriftfaid,  Whertje  haue  done 
 all/ay^^e  are  vHprofitableJeruants^&c,  In  another  place  hcgathc- 
 rcth  thereof,  that  ■  they  which  hauedoneall^piallbereckonedtQ  haue 
 done  but  little:  aad  againc,  thatChrift  thereby  commandeth  vs  **  t$ 
 forget  our  good  worket,  namely  as  not  woorth  thei-cmcmbrancc  and 
 reckoning  of,howfoeuer  God  in  fs  uour  &  mercy  doc  accept  them. 
 Butmoft  diredly  hcfpeaketh  to  our  purpofe,  where  hauing  fct 
 downe  the  words  before  alledged.  ^  No  manpiewethfuch  comer - 
 fation  of  ltfe,as  that  be  can  be  worthy  of  the  Kingdome.^c.he  addcth. 
 Wherefore  Chrtfl faith  yVhenje  haue  done  all  fay  yVe  are  vnpr  oft  able 
 feruants ^(frc .  This  Is  it  then  that  our  Sauiour  Chrifi  would  fignific 
 inthofewordsjthataman  by  doing  whatfocuer  he  can  do,  cannot 
 attainc  to  be  worthy  of  the  Kingdomc  of  Chrift,  but  that  it  is  to  vs 
 altogether  the  gift  of  God.  To  which  purpofe  ^4?-j^tf  theauntient 
 Hermitc  notably  applicth  the  fame  word:  1  Our  Lordykith  he, 
 Willing  to  ^ew  that  we  are  debtors  of  the  whole  law^  and  that  t  he  adop* 
 tioHof  children  is  freely  gtueutovi  by  his  bloudj  faith  ^  when  ye  haue 
 done  all  things  that  are  commanded  you,faj ,  we  are  vnprofitable  fer' 
 wants ^O'C.  Therefore  the  Kingdorpe  dfheauenis  not  the  reward{or 
 wages)  of  worker,  but  ft  is  the  grace  (or  gift)  of  God  prepared  for  hif 
 faithful feruants.  On  cucry  fide  therefore  ihofe  words  of  Chrift  arc 
 taken  toimport  fomwhat  againft  merit  and  woorthryct^.^z/^fl^ 
 by  mcanes  that  his  minion  of  Rome  hath  hoodwinked  his  eics/^- 
 
 no 
 
of  Merits  6  5*  I 
 
 notfcefomuch,  but  lie  is  ftil]  doting  vpon  that  which  he  can  no        '^ 
 where  findc.Which  the  more  plaincly  to  (Lew,  hccitcth^^-ifffor 
 I  another  con  (Irudlion  oftheft  words  of  Chriftjthat  therefore  wcarc 
 i  to  account  our  fclucs  vnprofitabl*  ferHantSy  becaufe  ofatithat  "ivc  doy 
 \thereartJethnofro^tt0God\  but  why  didJic  leaue  out  that  which 
 i  Bede  tiicrc  addech,  as  giuing  to  vndcrftan J  that  that  former  vv.as   «  .  .  ,  , 
 I  not  the  whole  meaning  of  Chrifh  words;  'JVe  are  vnprofitahle  fer-  caf.17! 
 I  u.intsjjeeaufe  the  [uff wrings  of  this  time  ^arc  not  worthy  of  the  q^lory  to 
 I  come^Ai  in  another  fUce^  tvhich  crownetb  thee  in  mercy  andcompafjlon. 
 [He faith  not,  in  thy  merits,  becaufe  by  who  fe  mercy  tve  are  prettented 
 I  that  we  may  humbly  feme  him,  by  his  gift  we  are  crowned  to  r  eigne  with 
 him?  What -4/.  Bifhop,  no  morcfaiih,  no  more  truft  in  you?  do 
 you  alledge  Authors,  when  they  condcmneyour  do6lrine,eucn  in 
 the  placet  whence  vou  cite  them  ?  LcaueofF,  Icaueoff^  it  is  hard  for  AdLii.n* 
 you  to  kicke  again/}  the  prickes.  You  fight  againft  theGofpellof 
 Clujft,  againrt  the  truth  of  God,  and  do  not  you  doubt  but  it  will 
 iprcuailc  againft  you,  and  the  conqucft  thereof  fLali  be  your  vttcr 
 I  confufion  if  you  hold  on  your  courfe. 
 
 I  5.W.  BiSHO?, 
 
 And  thmwefa/l  vpon  the  third  property  of  M  Perkins  merit9riot44 
 W9rke,  w6ic/fr»'f,lbatirbcc  done  to  the  profit  of  another  i  and  fay 
 that  albeit  God  tn  himfe/fe  receiHe  no  profit  by  our  workfs,  yet  doth  he 
 inthe  admiHtfirationofhis  holy  common-wealethe  Church,  wherein 
 good  mcnf  feruices  dd  muehpleafure  htm.  And  in  this  fence  it  itfaid  of 
 S.Paul,  That  by  cleanfing  our  fclucs  from  wicked  workes,wc  fhall 
 become  vcflcls  fanftified,  and  profitable  vnto  our  Lord.  Jgaine,  jTIm.j. 
 God  is  glorified  by  our  good  workcs.  .That  feeing  our  good    *^  ^' 
 workeSjthey  may  glorific  your  Father  which  is  in  hcaucn.  Finally ^ 
 Goddothrcioyccat  the  rccoucrie  of  his  loft  children.   If  then 
 good  men  trauailw^  painfully  in  Gods  Vineyard ^  do  ye  eld  htm  outward  loh.i  j.vcr.S, 
 ly  both  honour,  toy,  aud  commoditie :  that  may  (office  to  make  their  Luke.  15. 
 work^merttortiu.       ^  • 
 
 R.   Abbot. 
 
 As  touching  this  condition, we  ( ontend  not  with  iMaiftcr  Bi[l}op 
 concerning  his  cxpoficion  thereof.  Afertt  nrnft  be  done  by  the 
 
 T  t  \\y\\ 
 
6s  1  OfL^rerits' 
 
 will,  and  For  chevfeandbehoofc  of  him  atwhofe  hands  itmuft 
 merit.  So  Chrirtes  obedience  by  the  will  of  the  Father,  to  the 
 praife  ofthcglory  ofhis  grace,  did  merit  &:  defcruc  at  his  Fathers 
 hands  in  our  behalfc.  Onely  it  is  to  be  addcd,that  it  muft  fully  fa- 
 tisfie  thcvfc  and  bchoofo».whercto  it  is  intended,  and  notfailcin 
 '^^eiskfiVL  ^"y  point  thereof.  Nov/  hccsiuk*  the  children  of  God  arfffo  msued 
 Dei  excitantur     by  thtfpirit  ofGod,  MthAthj  their  owneffiritasthefoftftesofmeH 
 JuH&^tMjmm  through  humaine  motions  andajfe^ionSy  theyfometimes  faile  and  fall 
 fin^bominumqia-  batke  tothemfeluei^  and  therefore  do  not  fo  en:irclyandperfc6lly 
 immZir!$ilnt  ^^^"*  ^^  v^^'  ofthc  Lord,  toyccld  either  glory  toGod,or  louc  to 
 iidfei/f9s,&c.      their  brethren  as  they  ought  to  do,,  therefore  neither  do  they  at- 
 tainctothis  condition  of  merit,nor can  in  any  fort  bind  God  tore- 
 pay  them  for  that  broken  feruicc  that  they  hauc  done,  nay  if  he 
 would  cali  matters  to  (^ridl  reckoning  and  account,  he  bath  rather 
 occafionofquarcll  againfl  them,  for  difgracing  and  defiling  the 
 works  that  he  hath  wrought  in  them* 
 
 6,   W.  Bishop, 
 
 M.Perkins  fottrt^  property  ts.  That  the  worke  and  reward  fac 
 equal!  in  proportion  :  ]fhe  vnderfiand  ArithmetiCall  proportion, 
 that  is,  that  they  be  e quail  in  cjHatttj/y  to  wit,  the  one  to  be  asgreat^  or 
 m  of  as  long  com  tnuance  as  the  other  -.then  tre  denie  this  l^nde  of  equality 
 
 to  be  reqmfiteto  merit :  then  is  another  fort  of  proporti9n,  called  by 
 the  Fhilofopher  $  'Et  hie.  Geometricall :  and  the  equality  of  that  is  ta^ 
 l^nby  a  reafinable  correfpondence  of  the  one  vnto  the  other:asrvhen4 
 good  office  is  giuenvntoa  CittK^n  ofdffart,  it  may  be  that  the  honour 
 and  Commodity  of  the  office  is  farye  grea  ter^  then  was  the  merit  of  the 
 man:  yet  he  being  as  well  able  to  difchargeit  as  an  oth  errand  hauing 
 better  defer uedtt,  isholdenintrueiuftice  worthie  ofitilnlilzeman' 
 nertn  a  game  where  matfleries  are  tried,  tbepri^eisgiuenvntohim 
 that  doth  ^efl,  not  becaufe  the  value  of  the  reward  is  iufi  as  much 
 tvoorth,  at  that  aU  of  the  man  who  winneth  it :  but  for  thatfuch  a^t' 
 isitie is  efieemedwoorthy  offuch  a  recompence.  Now  the  crowne  ofhea- 
 Henlj  glory i  is  Itkenedby  Saint  Paulc,  vnto  a  Gar/and  in  a  game: 
 t.cot.9.  where  hefaitb^  That  we  all  runne,  but  one  cafteth  away  the  prize, 
 
 iXm.%.         And,\\^t)^9X  ftiiucch  for  ihc  maiftcrie,  is  not  crowned,  vniefl'e  he 
 
 ' "  flriuc 
 
of  Merits.  6n 
 
 ftciue  lawfully.  It  Is  dlfoufcmhledvntoplaeesofhtnon  I  will  place  uaMj. 
 
 ihccoucrinuch.  ^»;^,  I  goctoprcuideyouplaccs.  I0I1.14. 
 
 !  Grace  u  alfo  in  many  places  of  Scrip  tptre  compared  to  feed  e  :  For  Mit.  i  j. 
 'thcfccdcof  God  taricth  in  him.  But  a  Itttle  feedecaH  into  good  ^•^'''^■^' 
 Igroundt  and  rveUmantired^brtngethfoortb  abundance  ofcorne.  Brief- 
 \ly,thw(Mch  ecjualtty  as  there  is  bettveene  the  vfelldeferuing  fuheEl  and 
 !  the  office^  betweene  him  t  hatfiriueth  iaxv fully  and  the  crowne^  beixveert 
 ^thefeede  and  t  become,  u  betwectte  the  rttvardof  beauenj  andthe  me- 
 \rtt  of  a  trueferuaat  of  God. 
 
 I  Andthtu  much  ofM.  Perkins  firfi  Argument  ^more  indeedeto  ex" 
 \pUcate  the  nature  and  condition  of  merit ^  then  that  his  reafon  nakedly 
 'opofed^didrtqnirc  tt. 
 
 ^« 
 
 R.  Abbot. 
 
 The  proportion  that  makcth  merit  or  defer  t,  muft  be  Arithmt' 
 Xicall^  wherein  the  worke  muft  fully  cquall  the  rcward,though  not 
 in  gceatneOc  and  continuance,  yec  in  value  and  worth.  Jf  the  one 
 in  that  fort  ^o  not  countcrpoifc  the  other,  theonc  cannot  bee  faid  • 
 
 to  bee  dcfcrucd  by  the  other.    But  there  is  no  proportion  at  all  ci- 
 I  thcr  Arichineticall  or  Geometrically  betwixt  that  that  is  finicc  and 
 that  that  ii  infinite  5  therefore  none  stall  betwixtthe  workc  of 
 :  man  and  the  reward  of  heaucn,  the  one  bccing  cueric  way  finite, 
 I  the  other  in  continuance  infinite.    SothenMalier^//Z'<>p/Geomc- 
 I  tricall  proportion  and  reafonable  correjpondence  is  excluded  alfo, 
 !  bccaufe  •  the  crraceior  ffift)ofGods  rexvard.zs  Fuhemitu  {:iM\\.doth  fo    ^  _ 
 much  there  abouna^atthat  tmcemparably  Ct"  vn/peai^eably  it  exceedeth  „„„m  i  ToH-.um 
 all  the  merit  of  the  mil  and  rvorke  of  man  ^  albeit  it  hee  good  andgiuen  »i'^'^"»  <'"'"" 
 vntohim  of  God.  There  is  no  reafonable  correfpondence  yjhtxc  the  ubers:  vtimom- 
 one  incomparably  andvnfpeakejblvexccedcch  all  the  merit  and  >'"''!'•'.'' '*^"' 
 
 1    r  r  ,  \  I      r  ■  '  1  ..-r,  I  I       tn.!f-Ms:er  omne 
 
 delert  or  the  Other.  The  lame  is  imported  by  Saint  "Srr^^ra,  who  mr,n,m  tj-< xmitj 
 hauingfaid,  thit  mens  merits  are  not  Cue  h  at  that  life  etanall  is  due''^"'^^'^  ^^ 
 v«ro/«ffo/^f/fr/',giucthrearon  thcrcot,bcfidctn3t  thatlmenncncd  !un-x:y  c- «/<'•»- 
 before:'' /"^r  whatarealmeritstofo  oreat  oUryfM.BiQjop  wil  hauc  vs  f'^""'^-'"''" 
 thinkthat  he  didamillctoaskcfuch  n  quelho,  becaulc  there  is  as  cnt.Str.\.^^id 
 he  faith  Cuch  a  reafonable  correfpodencehciwm  ihc  one  &:  the  other^  [TL^Zum'^!'^ 
 asthatihconecocrary  to  S.  Bernards  Sentence,  \s  lullly  S-rduly  dc-  n^oif 
 ferucd  by  the  other. And  in  the  (ame  Ibrt  doth  )k  cotrol  Aiaariui^ 
 
 Ti  2  who 
 
5f4  of  Merits, 
 
 Vtsiqut'^i\    who  affirmeth,  that '  though  a  mm  from  the  time  that  Adam  wat 
 tempore  quo  eo-    created  euett  to  the  end  of  the  world,  xvere  in  warfare  aganfi  the  diptell^ 
 -JfyufaffiJ'mu-  anddiifujferall affiidtofjs  andforiKrei,  jet(houldhedonogreat  mat- 
 ds  mill:  afjiit  CO-     fgy  lyj  comparifon  to  the  glory  which  he  (hall  receiuej?eing  to  retgne  with 
 0mmdotm       ChriflworldwjthcHt  end.  Now  the  bcciu[c  sWreafofta^iecorrefpon^ 
 emajtuff,  per-    ^g„cg  jj  Qu'itt  funlce,  Maiftcf  Btfhops  merit  is  quite  drowned,  and 
 M^mmfictjfct    his  deuice  ot  Geometrical  proportion  will  not  icrue  ht$  turnc.  But 
 rejfeciu gloria     wc  atc  hcrc  to  note  the  notable  flupiditic  of  this  metit-mongct 
 tfi.&tnqu*iH^   Pharifcc,  whomakcththc hkc corrclpondence betwixt theitient 
 S'L     "y     of  man  and  the  reward  of  heaucn,  as  is  betwixt  the  well  dejeruing 
 re  >u  i.  p^f^-g^  ^^^^  ^^  ^^^g^gj^g^gflg^  fjiy„^  betwixt  htm  that  firiueth  law- 
 fully andthe  crowne-,  betwixtthefeede  and  the  come  increafifigt  here- 
 of. Who  would  thinke  that  he  could  be  foabfurd,  io  baicly  to 
 ^  i.Cori.».      proportion  thofc  ^good  things  which  neither  eie  hathjeene  nor  eare 
 hath  heard,  nor  haue  entred  into  mans  hearty  which  God  hath  prepa* 
 red  for  them  that  hue  him?  Andyeteuen  in  thcfe  comparilons 
 how  farrc  is  he  bcfide  the  ftoole?  For  firft  wc  know  that  fubic^Js 
 do  not  challenge  offices  at  their  Princes  hands,  by  right  and  title 
 •  ofmerit  and  dcfcrt,  but  by  requcft  of  fauour  and  grace.  Whatfo- 
 
 cucr  a  man  hath  done,  he  hath  done  the  duty  of  a  ftibie<ft,  and  it  is 
 at  the  difcrction  and  pleafure  of  the  Prince,  to  confidet  of  that  he 
 hath  done;  and  what  is  it  to  him,  if  his  Prince  beftow  the  office 
 which  he  dcfircth ,  vpon  a  man  of  meaner  quality  and  woorth 
 thenhcthinkeih  himfelfetobe  ?  But  if  the  honour  and  commo- 
 dity ofthc  office  befarregrcatcr,as  A4.Bi(hop[3.\th^ihcthc  merit  of 
 the  man,(liall  we  not  think  that  he  mcriteth  a  dagger  &  a  bcli,  that 
 will  go  about  hereby  toapproue  a  ride  ofmerit  and  defcrt  with 
 Godf  F  or  if  the  reward  of  heauen  be  farre  greater  then  the  merit 
 of  man,  why  doth  he  feeke  to  make  good  our  meriting  thereof? 
 As  touching  his  fecond  comparifon  of  games  &  triallof  maifteries, 
 he  might  cafily  conceiuc,  that  the  prize  ex  condi^o  ftadcth  good  to 
 him  that  wmneth  it,but  there  is  noqucftion  of  the  value  or  woorth 
 of  it,  which  haply  is  muchlcffc  then  to  counreruaile  the  labour  and 
 paincsthatisbeftowed  fonhe  gaining  of  it.  hs\t\iht  games  of  O- 
 ijwpjiSy  the  moft  famous  that  cuer  were  in  the  world, the  prize  was 
 ^ut  an  0/ifte garland jUothino  for  worth  in  coparifon  of  the  pains& 
 cxpencc  me  were  at,to  prepare  tbcrclucis5&  to  trauel  for  the  obtai- 
 ning thcrcf«fo  that  7Vgr4»^JVvhc/^^r^<?«i^  had  perfwadcdZ/r^r/ 
 
 to 
 
of  Merits.  f^^^ 
 
 to  warre  againft  the  Grecians ,  hearing  therfoffaid  vmo  him. 
 'G'WZori.Mardonius,  Pfhatkindc  of  men  haff  thon  hoHghtvs  to 
 fi^^  ^X^f»J^y  ^^^  t^i'  ff»<*tfleries  not  for  Faininf  of  money  ^hut  for  (hem  ^  ^"'y^'^-  ^'n*'' 
 iMg  offrowejje  andvaiatirf  So  thai  the  corrclpondcncc  betwixt ^'**im.ij. 
 ihcgaracfterandthcprizcraaybc  this,  that thclabour and paincs 
 on  the  one  lidc  is  much,  and  the  prize  on  the  other  fide  worth 
 iuft  nothing,  noriieftecmcd  at  all  for  the  value  and  worth  ofit» 
 and  yet  hereby  forfoothMaiftcr^<j^<y?wiliretforthvnto  vsacor, 
 refpondcnce  betwixt  the  merit  ofourworkcs,  and  the  reward  of 
 heauen.  As  for  the  places  of  Scripture  that  hec  citcth  hereof,  the 
 Aportle  thereby  fcctcih  foorth  the  confequcnce  and  order  of  the 
 worke  and  the  reward,  God  hauing  dcfigned  the  one  to  the  other, 
 as  the  prize  is  propofed  in  the  game,  but  ai  touching  v^alue  and 
 worth,  as  touchmgmeritand  dcferthc  ihtendcth  nothing  there- 
 in. His  third  comparifon  isy  that  the  grace  of  God  is  compared 
 to  leede,  as  where  Sainc  I»hn  faith:  ^^ts  feede  remaineth  in  him. 
 In  which  place  Saint  /oA«hauing  faid,  that  hee  that  ta  borne  of  God {i,j9ha.j.$. 
 y!'«>}rri&«0/,thatis,fiaallyand  vttcrly,giueth  reafon  thereof;  for  that 
 being  once  borne  of  God,though  he  do  grccuoufly  fall,  as  did  Da. 
 teidind  Peter,  and  many  other,  yet  there  is  ft  ill  sl  feede  remaiwnjr 
 inhimy  which  albeit  for  the  time  it  feeme  couercd  and  dead,  yet 
 fhall  reuiuc  and  fpring  againe.and  bring  forth  fruit  vnto  God:  and 
 what  is  this  to  M,Bi(hoft  tncrit?  He  lelleth  vs,  that  by  feede  is  im- 
 ported the  grace  of  God^buihcc  doth  no:  (hcv/  vs,  that  by  feede k 
 imported  the  merit  of  man.  To  what  end  then  is  this  brought  in, 
 buttolctvsfccthathisheadisidle,anddothnot  well  aduife  what 
 he  hath  to  fay !  Well,wce  muft  conceiuc  his  meaning  by  that  hec 
 faith,  i\\%ta  little  feede  hritjgeth  forth  (thottndance  oj  Come.  But  wee 
 muft  aslce  him  whether  there  be  that  reafonable  correffondence  be- 
 twixt the  feed  and  the  increafe,as  that  the  one  in  worth  fliould  bee 
 eftecmcdwiihthcothcr?lf^5/(Z'(?;)rhould  offer  that  corrcfpon- 
 dcncc  to  the  husbandman  for  his  crop,  would  hce  not  iuJqe  him 
 with  his  Geometricall proportion  to  bee  fcarccly  correfpondcnt  to  a 
 wifemanf'Shallwc  then  think  him  wcl  in  his  wits,thatthinkcthihe 
 feed  of  his  merits  to  be  a  vaioable  confideration  for  the  rccciuing  of 
 the  crop  of  hcauenly  rewards?  Again,the  husbandnuns  mcreafc  of 
 his  feed  whence  ptoceedetli  it?  Doth  hcby  fowing  his  fccd,cxpc<5t 
 it  as  a  matter  of  merit  &  dcfert?ls  it  not  wholy  the  blcffuig  of  God 
 
 T  t  3  thac  • 
 
6^6  Of  Merits. 
 
 thatfendeththc  early  and  latter  raine,  and  giueth  fircngth  to  the 
 earth tobring foith iDcrcsfethercoFrEuen  fo is ic  in  all  the  reward 
 that  God  bfftoweth  vpoii  vs.  We  fow  the  feed  of  cur  good  works, 
 but  of  ihefclues  they  yecld  vs  no  frait  jthcre  is  no  worth  or  merinn 
 them  to  require  wages  at  Godshands,but  it  is  only  the  mercy  and 
 bounty  of  God  whereby  wc  fhali  rcapc  iheincrcaCc  that  wee  ex, 
 pc6tthcreo£:  lhusJ^.5//Z>i?/7  can  find  no  meaiics  tot-iriiie.  Hce 
 hathbenc^farincr,and  aficc-man,a!id'an  officer,and  agamefter, 
 and  a  fcedeman,and  yeteiiery.whcre  he  is  croircd  in  his  w<fr;/,and 
 can  no  where  light  vpon  a  foundation  to  (et  it  'nrmf:  andfnre.  And 
 yet  marke,geoik  Reader,how  with  [mjeafonahle  correfpondence  he 
 minccth  thcfnactehou.er  that  other  his  fellowes  do.TheRhcmifts 
 fpeakc  plaineEnglifii,3s  wee  haue  heard  before,  and  tell  vs  that 
 thcir>Works  are  truely  atidprpperly  merifonetu,  ap.d  notoncly  reafof 
 tfa^/y.hutfftlljf  rvorthj  ofetterU^tngUfe^tUzz  theyhAHeAr^lit  to  hea* 
 uenand  deferneit vi'mhi/ji, and  thnCo^.^  hi^  iufiicc:  oj^eibitvfuo 
 them.  Thcfe  arc  downc-right  lads,  that  ftickc  potto  y^ter  th^ir 
 lnindes,but/W.^/i^<?;?hecommcthinpaltringwith  his  Geometri- 
 cal! proportion,andreafoDablecorrefpondence,  and  likcayppng 
 nouicc  is  abafhed  to  fay  all,  and  by  that  mcanes  if  good  heede  be 
 not  taken,  is  likely  to  marre  the  market  of  mcritjio  the  harmc  of 
 himfclfe  and  the  reft  oftbem.  Hitherto  then  icappearctb,  thatM, 
 Ferki»s  did  rightly  aflignc  thofe  foure  conditions  or  circumftances 
 to  be  required  in  a  meritorious  workf  which  ftanding  good  as  they 
 do,thcre  can  be  no  merit jbecaufcal  the  good  that  we  do  is  Gods, 
 becaufc  in  all  wc  do  but  our  difty,becaufe  that  that  we  do  doth  not 
 fully  fatisfie  our  duty,  nor  hath  any  due  proportion  or  corrcfpon- 
 dcnce  to  the  reward  of hcaucn, 
 
 7.  W.  Bishop. 
 
 Exodao.  ■    Hii  fscondtefttmoiiy  fer,God  will  fhew  mercy  vpon  thoufands.in 
 
 them  that  louc  in  i.  and  kcepe  his  commandenients.  Hence  he  rea- 
 foneth  /^w:  Where  reward  is  giuen  vpon  mercy,  there  is  no  merit: 
 but  reward  h  giuen  vpon  mercy ,as  the  text  proucthj^y^^. 
 
 Anfwerc.  That  m  that  text  is  nothing,  touching  the  rervard 
 
 efheapten  VK^yichit  naivmcfuefiiiif}:  Gcd  doihfar  his  lohing  [erttanti 
 
 fal^e.  Ibevp  mercy  vnto  their  children  orfr,enas ,  eithsi  in  temporall 
 
 ' thiKgry 
 
of  Merits,  S^y 
 
 thinatfirin  eal/iri^  them  to  repent Ance^atidfuch  Iti^'.hut  dotkneuer  for 
 one  mans  fal^e,hejh\v  the  kinadom  vfon  an9therjV»le(jc  thep4rtj  hm^ 
 '  felfe  bt  fir  ft  m.<de  worthy  of  it. 
 
 That  cdnfirmntion  of  bis  ^  that  K^:^m  l>ji  his  eontifimll  and  per feli 
 \obcdtence^cottldnot  h.iue procured  a  further  mcreaje  ofGodsfmor^  tt 
 \hth  be  fides  thepHypofey4«d  moU  falfe :  for  as  xvtlhe^  04  euerygoad  mun 
 rtch:»ceybygooiv[e  of  Gods  gifts, might  day  by  day  tncreafe  them:  And 
 .that  no  man  thinks  that  la  Fanidffe  it  (hoHldhauebeeneotherwife^  S. 
 Auguihticfaitb  exprefly.  That  in  the  felicity  of  Paradirc.rightcoufr  /«E«fw.ctf/.3j 
 DCS  preferucdjOiouId  haue  afccnded  into  better,  y^nd  Adam  fina//y 
 Mad  Alhispofieyitj(tfbe  had  not  faliC»){hott/4  haue  bin  from  P4r4difi 
 \tr4njiiied  almeinto  the Ktn^dome  ofheattenjhishjth^uay. 
 
 R.Abbot. 
 
 •    V^h'it  y^\\tr\QoCi^tomi(ci\\  mere)  tQthouptnels  in  them  that  loue 
 htm  Andkeepe  his commaHdemintf^doth  he  mcanc  his  mercy  to  their 
 children  only.and  not  to  themfclucsfand  is  the  mercy  that  is  pro- 
 mifed  only  forcarth,and  not  for  heauen?  Here  M  'BtJ^op  as  it  ap- 
 pearcth,vas  hardly  bertcad,whcn  he  could  find  no  way  to  get  oat, 
 I  but  by  fiich  a  fcnfclcffcand  abfirrd  fhift.Burto  takeaway  that  cor- 
 rupt glofe  of  his,thePfophet  D4Wexpre{?y  referrcth  al  reward  to 
 God  s  raercy .  ^ThanO  Lord  art  merciful/,  or  mercy  O  Lordtr  to  bee  a  Pfal  <?a.  i  x, 
 afcribedvnto  thee, for  thourevtardeft  euery  man  accordm(r  to  his  vpori^. 
 Which  words  arc  gencrall  of  eucry  man,  not  fignifying  that  which 
 God  doth  to  fome  for  others  fake^but  that  which  cucry  man  rccei- 
 uc'hforhiso^vncwotke,  and  import  not  oncly  reward  of  tempo-  t 
 rail  things,  bccaufc  they  are  the  words  which  the  Scripturecucry 
 where  vfcth  to  fignific  the  reward  that  (hall  be  giucn  at  that  day. 
 Nowihcnthereisnomeriteiclierin  things  tcmporall  or  eternal], 
 bccaufc  it  is  of  mercy  that  God  rewardcth  :uery  man  according  to 
 his  vvorkcs.  And  thus  of  Gods  ctcrnall  mercy,  the  fame  Prophet 
 alludinp  to  the  words  of  thecommaundemcnt,  faith  in  another 
 place  :**7^e  m:rcy  of  the  Lord  it  for  euer and  eitervponrhem that  bpfoLioj.ir. 
 fearehim.andhtsnghteoufnefjrtorvards  their  chtldreni  children  ^euen 
 fuch  at  keepe  his  covenant,  an-ithmke  vpon  his  comminndemcntStoHo 
 /^r»».(r  IS  Cjodi  mercy  rhcn whereby <o  them  that  fcarc  him  and 
 kccpchiscoainuiidcmcnts,  hccgioeth  reward  forcucrandciicr, 
 
 T  t  4  flicvving 
 
^5^8  of  Merits. 
 
 'Ihcwing  himfclfe  iudalfo  in  performance  of  the  fame  promifc  of 
 his  mercy  to  their  childrcns  children.But  could  not  the  blind  man 
 here  fee,  how  by  his  owneanfwcrhecdoth  circuniuent  Mmfcifl' 
 The  place  he  faith  muft  be  vnderftood  oiteMporall^racer  ^dhw- 
 jfif/,notofthe  reward  of  heauen.So  then  by  mercy  God  bcftowcth 
 the  reward  of  temporall  bene  fits ,  but  by  merit  hce  bcfto  weth  the 
 Kingdomc  of  heaucn,  Nowhowftrange  a  thing  is  it  and  impro- 
 bablcjthat  merits  fliould  extend  to  the  purchafe  of  the  Kingdome 
 of  heaucn^and  yet  fhould  not  fcrue  to  purchafe  temporal  bencfiti 
 <  Eimn-Sitmi  here  vpon  the  earth? '  Ifglaffehee  off?  great  price j  how  much  more 
 viuMm,qu»nti    ^g^ffj ^ ^ moJlpretiowieiveUHUiKh bee fo much  worth ,  as  that 
 mrgaritHmi      mcrcy  oncly  canyeeld  it,inail  wc  thmke  that  we  hauc  merit  to  dc« 
 lerueheauenfButwewillleaue  themantohisfolly.-itmay  bewfaen 
 he  hath  bctier  confidcred  of  the  matter,  wcfliali  haue  of  him  fome 
 wifcranfwcr.  In  the  mcanc  time  wc  acknowledge,  that  God  doth 
 not  for  one  nians  fake  beftow  the  Kingdome  of  heauen  vpon  ano- 
 ther, but  yctofmcrcyhebcftowcth  it  both  vpon  the  one  and  vp- 
 on the  other,  both  vpon  the  Fathers  and  vpon  the  children,  cuen 
 all  that  feafe  him  and  keepe  his  commandements.  And  Hth  of 
 ■iuug.de ftcpt.  mercyhebeftowethitjcertaineitis  that  they  hauc  no  merit  todc- 
 '^xa%^^fdere  fcfucand  chalcngeit,  whofocuet  they  be  that louc  him  and  keepe 
 *bfcmfimadif-   ^js  commandcments.  That  which  hce  faith  of  Adam,  hee  faith 
 «S«jX/^-  it  without  booke,  and  hath  no  warrant  for  that  hee  faith.  As  for 
 Tumjcripturatim  thcplacc  of-«4«/?i»tf,though  it  Gontainc  nothing  but  what  is  pro- 
 %meltu,cohtb'ert  bablc^yct  we  anfwer  to  it  by  a  rule  which  the  fame  S,  AuftHe  hath 
 ft  debet  *«'»«'*«    prcfcribcd  otherwhere,  that  ^  rvhere  there  is  comrouerfte  of  a  very  oh' 
 fMinsinaZtiiti  fcHte  mAtteTjthere  bemg  na  certain  ^  clear  inftruElions  of  holy  Scrip' 
 partem  decUtudg.  fftresto  help vs therein Jjumane prefumptiontitojiaj it felfc^dQingm' 
 thtng hy  inclining  either  way, 
 
 8.  W.BlSHOF. 
 
 Novft^  the  third  Argument* 
 
 Scripture  condemneth  merit  of  works  ••  Thewagesoffinneis 
 
 R,om^.  ^t:il\\.True.  Butvfeefpeakeofgoodrvorketiandnotofhad^  tphich  the 
 
 Apoflle  calletb  ft»ne:rvhere  rvere  the  mant  wits  f  hut  it  follorveth  there. 
 
 That  etcrnall  life  is  the  grace  or  gift  of  God.  This  u  to  purpofe :  hut 
 
 dnftvered  1 200.  yearespafi,  hy  that  famous  Father  S<«/w^  Auguftioe, 
 
of  Merits.  ^^^ 
 
 tndiuers  places  of  hii  moft  leamedfyorkss.  1  will  note  one  ortvfoof 
 
 them, 
 
 FirJf^thHd  berearifethHofmMlldoHhiy  which  hj  Gods  helpe  I  will^?'^^^^'^'^^^- 
 
 ytovf  dtfcujfe.For  tfetemali Itfe  be rendred  vnto  aoodrvorkaSyOs the  holy      "^  ' 
 I  Scripture  doth  mofi  clearly  teaeh^  {note)how  the  can  tt  ke  called  grace} 
 I  when  grace  is  giuen  freely ,  and  notrefajedforworkesc^ndfot^urfmng 
 
 the  points  of  dif cult  J  at  large  in  the  end  refoltteth  :  that  et  email  Ufe 
 
 is mofltrullj rendredvntogoodtvorketjOSthedueretvardofthem.-  bnt 
 
 hecaufe  thofegood  works  cottldnot  haue  keen  done.vnleffe  God  had  be- 
 fore freely  thrtnghQhrifi^  befltwedhk grace  vponvs,  therefore  the 
 fame  eternall  life^is  alfo  truly  called  grace :  becauft  the  fir ^  roote  of  it 
 
 was  Gods  free  gift. 
 
 The  very  fame  amfwerdoth  he  gtMe^where  he  hath  thefe  words.Etct-  g  ^  ^g 
 nail  life  is  called  grace,not  bccaufc  it  is  not  rcdrcd  vuto  merits,but 
 for  that  thofc  merits  to  which  it  is  rendred  were  giuen,  in  which 
 place btcrofetb  H.Pev^i'ms proportion mofidire^lytaffirming,  that  S. 
 FauIc  might  hanefaid  truly  f  eternall  l$fe  is  the  pay  or  wages  of  good 
 worl^et:  but  to  hold  vs  in  humility  partly ^  and  partly  to  put  a  diference 
 betweene  our faluation  andd^mnatton^chofe  rather  to  fay  that  the  gift 
 of  God  was  life  eternall:  becaufe  of  our  damnation^we  are  the  whole  and 
 onely  eaufe,but  not  efourfaluation,  but  principally  the  grace  of  God, 
 the  onelyfountaine  of  merit  jandallgoodworkes, 
 
 R.  Arbot. 
 
 Af.Ferktnt  alledgcd  the  whole  words  of  the  Apoftle,not  to  argue 
 onely  from  the  •Ifcrtion  cxprclfcd  in  thclattcrparr,  that'  tf/^r«4//  *^°™-'^^ 
 Itfe  is  thegtft  of  God,  but  alfo  from  the  connexion  of  the  whole  fen- 
 tcncc,  that  whereas  it  being  faid,  xhat  the  wages  of  fnneis  death , 
 the  fcquclc  of  the  fpecch,  if  there  were  any  merit  in  our  workes, 
 fhould  haue  bene.  The  wages  of  rtghteoufneffe  is  eternall  life ,  he 
 faith  not  fo ,  but  thegtft  of  God  is  eternall  life :  and  {o  both  by 
 that  which  he  doth  not  fay,  and  alfo  by  that  which  he  doih  fay, 
 flievveth,  thatthere  is  no  place  to  be  giuen  to  the  merit  anddc- 
 fcrtofman.  Now  Maifler  Bifhop  takcth  the  firft  part  of  the  fen- 
 tcncc  by  it  fclfe.  The  wages  offmneis  death,  as  xiMaJler  Perkins 
 had  thence  argued  againft  merit,  and  askcth,fyhere  were  the  mans 
 wir/fSurcIy  l%isownc  wits  weicnot  Co  farrcfrora  home,  but  that 
 
 he 
 
66o  of  U^Urlts. 
 
 he  well  knew  wheiein  the  preo'e  (bod,  Uu;  W?  ki  hce  is  difpofccl 
 romctimcstofhewhisapifhirickcs.thatwemay  fee  how  hce  can 
 Ibif.tfl'^l'f^  skippc and  leape about  the  chaine,howfocuerhcacluantage  him- 
 a^n pof-c  dxete  felfc  nothing  at  ail  thereby,  Butathispleafurehcc  produccth  the 
 SiJpcndtltp-  words  which  A<f.  Perkins  properly  \mer,dcd,Eter»a//l:fei^thcgtft 
 uxvita^eraa,  of  Godthrou<fh  lefui  Chnft 0ttf  Lord.  Hce  lelkthvs,  that  the  place 
 cere  Gr.ut  Dei  1  s  a^fvercd  1  loo^sars  paft  hy  S.  t^v:jim  w  amers  places  of  hi4  vporks, 
 &c.vt  ,,teu,g.t-  Now  indeed  it  is  true,tbat  S.  ^«/?/«tf  in  diners  places  of  his  works 
 Ti'Ie/I'l  Df«r'  hath  handledthofe  wordji^but  the  fpicc  isjthat  in  none  of  all  tboftf 
 »(»(«ix;r^  ^tsr-  pjaccslie  hath  faid  any  thine  to fe rue  yW.  ^//^^/jForananfwer.ThiJ 
 rzioneiuape,dH-  may  appcarc  by  that  that  hciaith  in  me  very  lame  book, and  very 
 Vhir^fs)  "^'^^  Chapter  to  that  that  M.  Bifhop  citeth;  b  fVherea^  the  Apofle 
 viiixreltia  km  mightfayyandrightly^ay^  Thewagetefrtghteoufnejje is  etemall  Itfe^ 
 "^cmT^'tS^i  J"^  ^^  ^^^P'  ^^^^^^  '"f^y^  The  grace  of  God  ueternallltfeythat  rve  may 
 d'ct;  Scriptur.t,  vnderj}and,that  net  for  our  merit  Sy  ht4t  for  his  ovone  mtrcies  fake  hee 
 f^d"!&cmZ  ^^i^g^th  vs  toeternallltfe,xvhereoftt  isfxidintbe  Vfalm^Hecroveneth ' 
 t?wdogra'i.i  (ft  'thee  in  mercy  andcomfeffion.  Hereby  it  may  fecme,  tJndxSljitifiin^ 
 t^^'Zo^-  J^eant  ioydcUM.Btfhop  rmallbclpc  by  his  expounding  of  this 
 biuredMUir,(id  placcto  thc  maintcnanccof thcii mcrits.  Butin  the  chapter  eitcd 
 Tutetglth-  by  M  Bi(ho^,hQ  propoundcth  thc  queftion  -^how  eternal hfe  fheuld 
 jpfa  bom  opera  i>e  Called  the  gracc  of  God,  feeing  that  it  is  clfewhcre  faid,  that  Ged 
 "terfLl7dZur  votllrendgr  vnto  euery  man  according  to  hu  workes.  Thc  difficulty  he 
 wuaDeig'a-  f}jewcthtoarircorthis,that/^4f;^r4//<r<^^r<«<:*  which  is  not  rcndred 
 ^nalio'^raboKa  vnto  wotkes  ^hut  is  freely  giuen.  Whereof  he  citeth  the  words  of  thc 
 nihtiaitudeftqui  Ap'Oiikilftt  i>e  of  grace  tt  is  not  of  works 'yOtheria^ife  grace  is  no  grace, 
 ^ulSdt*S7x~  Tncn hee folueih  the queflion thus, that ^wet mufivnderfand that 
 ier^t.tboȣ  offy.  qoodvporhs  towhtch  eternal  life  is  rendred,  do  helonqalfo  to  the 
 gra'iacfi: &  tpf'tgrace  ofGodyUomiymg  that  Lrod  of  his  mercy  intending  to  giue  vs 
 tmr»grni::njta  etcmall  lifc,doth  by  the  fame  mercy  giuevs  thofcgood  workes  to 
 taJTiiLtcuid^'  which  he  will  giue  il.For  condufion  of  that  Chapter,he  faith  con- 
 r«r/fcfii'.'c»zij-(^quently:that^^^c-««/ir£'«>'FW //fir  isnothmqelfe  hut  the  qrace  of 
 gr.fheft;  hxciu-  Ged^thereforcvndoubtedly  eternall  hfe ,  whtch  ts  rendredvnto  good 
 Urn  qux  till  dAur  /^r,  ^  fhc  oracc  ofGodfor  that  is  freely  qinefpecaufe  that  is  freely  f  z- 
 
 qumir.mpr.tnun.     '  t.i--  t,  Jirit  ,,  >  r      •  ■' ^  . 
 
 iimep,gr.itiaeft  ucH  totvhtch  tt  IS  gtucn.bHt  gootlltje  towbtcb  eternalllife  ugtuen^  ts 
 T'o^-^"'"-*-'"'!"'^ onely  ffraceieternalUtfexvhich is  qiuen  toaoodltfeJbeCAufeiiis  the rC" 
 
 msrccU'reinJlfia  J  i>  '      .  ■>  ^    ,  «=  i   r         ■    i  r     ^ 
 
 *t  vfiumftr,6>c.  ward  thereof ,tj  grace  for  grace  y  as  n  were  a  reward  for  rtghteoufneffe^ 
 that  tt  maybetrHe^astt  is  true, that  Godwtll  render  to  euery  man  ac» 
 cording  tohis  workes.  In  all  which  difcoutfe  plaiucly  hce  fh.eweth, 
 
 that 
 
of  mMtf.  '66 1 
 
 thic  good  life  is  rhe  grace  &  gift  JjfGod,  and  when  God  rci)drcih 
 thcrcro  crernall  Iife,hc  doth  but  addc  one  grace  to  anqtiicr  grace, 
 i  whifh  althoiigh  irbc  a*  itwerea  r  eivard  for  rtghteotifnes, y(.i  isin- 
 Idccd  h\y^grAce  for  grace. Wh\c\\  tulJy  accordeth  with  that  that  was 
 j  cited  cue  o^  him  before,  tiiac  ^ ff^ktrfoener  Godproniifffd,hee  promi- 
 \fed  to  men  v»^orthyjhat  n  mi^ht  Motbepromiftd  at  a  reward  to  nerks,  CSupra  (e^  ». 
 i»mhein!rgrace,r»i£hf  according  to  the  namebepeelygif4e,beCiiHjeto  u,/. 
 ;  liHetHlily^fo  f.tr  at  a  man  canltue  tuflly^is  notamatter  of  mani  merit  ^ 
 j^/#r<?/rA<r^/f/o/G'o(!i.Sotha:  although  eternall  life  be  at  it  were  a  re- 
 \t»ard9fr$ghteoHfnejfe\ncon{<i<:[\x':nzczud  Older,  yet  abfolutclyto 
 (fpeakcit  is  iiotfpjbecaufe  both  the  one  and  the  other  arc  only  the 
 !  grace  and  gift  of  God. Now  if  God  by  his  freegift  intending  to  vs 
 IcternaHhfe, 'dogiuc  vs  his  grace  to  leadc  a  iuti  and  holy  life,  that 
 thereto  he  may  giue  it,hauc  we  rcafon  hereupon  with  M,  Bip)op,oC- 
 :mereie  whereby  we  flioldglorificGod,to  build  vp  merit  anddc- 
 (crt  for  the  glorifying  of  our  fciuesfor  Oial  we  rather  fubfcribe  that 
 wiiichS.'^'«^/'«<?  faith  for  conclufion  of  that  whole  dilpuratiocon-  gW"«E/-i/7.ioj.. 
 cerning  that  placeof  the  Apoftle,  as  before  I  cited,  that  it  rs»ot  for  "^li^^^'i/^^^'i 
 cur  merits  that  God  i>ri»^eth  vt  to  eterrtalliffj^utfor  his  own  mercies  «•'"«'  contM  qui 
 fakf. The  other  place  ci'ted  by  M.Btfhop  is  wholly  to  the  fame  cf-  ^Zl'lt^Iuoj:-. 
 fcdt:*  yvben  Godcrorvneth  our  merit  s  yhe  crowneth  nothyig  elfe  hut  hia  ''^  m(ericordun 
 orrncgifir.For  as  front  the  beginning  we  ohtamed  mercy  tohefattbful^  ^n*mqmlji7e'ics 
 fo  in  the  end  he  P^all  eronne  vs  in  cowpa^t9n  andmercyJVhencc  eternal  '""n^,  ff-ivt 
 I  itfeis  called  grace  for  ne  other  canfe, but  becaufe  it  is  freely  giuen^  not  lorI!'2j'!>'"  m 
 for  that  It  is  not  rendredto  merits ^but for  that  the  merits  thefelhei  are  '■■^ftrautnt  a- 
 giucn  to  which  It  is git^en  In  whkhthctc  is  nothing  that  giucth  any  S'&'wfV/^/.ri 
 fhewoffauonrto  \JM.B:P33p\iiii  the  very  name  of  merits,  but  that  f--'»n'""'  "«"- 
 thjthelpcih  him  nothing  fliallappcarc  hereafter,  i".  Anfline  m^2i-Ttldr*ij}'q,'!ilg'a'. 
 ning  thereby  mecrly  good  workcs, without  any  conceiift  of  merit  '^'^•»'"'''«^<""^«» 
 asicisnow  vndcrltood  inthe  CnurchorRome.  Yeaandthat  ap-  drurMnuu 
 pearcthplainelyhcrealfo.-forifGod  in  crowning  merits.  crovvne'^'''/""'-^'"(' 
 nothing  but  his  owne  gitrs.tncn  tnolc  merits  are  not  truly  and  pro-  tur. 
 pcrly  (o  cailcdjbecaufc  a  man  cannot  properly  merit  at  Gods  h.lds  ^  ^^"''•"^'^-J 
 by  that  that  is  to  him  nothing  e!:c  but  the  gift  of  God.  And.  this  S.  ve:.t,ufi:iuff/. 
 -r^«/?/«lhevvcch  further  in  thatthatfo!owcth.''////;r;/fr/^/j/rc«f;jr/  s.-mumyr* 
 
 .  ,  nott/l-.ifurfum 
 
 '"' ^f('»dtnt  4  ?iitrt  liimin:im,  ^r.  £>japrej,'tr ,«  k-.mt.f,  acctpiurut t\  vitam  *'er»tm,in/liiu rjuKl-.m fLfctiiivn 
 tj},[idtib,irmitri,  (ut  itM:teft  &  lijf^i  lufltUa.  Tth  enimunqium  i:bH»  rcddtit.ur  ,  fiext*$ti>,  rj/it  $u- 
 fiiln  MiJcbifw.Nunct  ic>,^(.v:fufTM  iJ'e;7.j. 
 
$^y  of  Merits. 
 
 towhich  eurttall  life  ii  due.  But  if  it  he  true,  itunot  efthyfelfe.itu  \ 
 f^omabotie^defcendmgfrotheFAtheroflights-.thattbounnghtnhaMe 
 it,  ifatUafithonhafitt,  verily  thoa  haH  receiuedit.  For  what  hafi  ^ 
 thou  that  thou  hafi  not  recetued^JVherefore  o  ma»,tfthou  he  to  receiut  | 
 eternal  life, it  i6  in  deed  the  wages  sfrtghteeufnes^hut  to  thee  it  is  grace  j 
 to  whomrighieeufnejfeitfelfeallo  is  grace.  It  Jhould  he  rendered  aedut 
 vnto  thee.tfofthyfelfe  thou  hadfl  the  tight eoufneffe  torvhtchtt  isdut,  'j 
 Novo  ther fore  ofhisfulnes  me  receiue  not  only  grace  ^(^c. hut  alfograci  I 
 for  grace  ^&cMQizxv\3\\  life  be  merited  and  dcferued  by  vs,then  to  :| 
 vs  It  is  me  wages  of  rightcoufncflc;  then  it  isrendredasduc  vnto  { 
 vs.But  S.Aufttne  though  he  confelTeth^that  it  may  be  faid,  thatjt  | 
 is  the  wages  of  righteoufocffcjyct  denicth  it  to  be  fo  to  vs :  and  dc-  | 
 nicth  thatic  is  rendrcd  as  due  vnto  vs.Thcreforc  it  muft  neceflariljr  i! 
 *  be  grantcd,thatit  is  notmcritcd  and  dcfcrucdby  vs:  it  can  no  way  | 
 beauoidcd,but  that  ifitbe  dcferued  by  vs,it  is  duevnto  vs :  but  it  ij 
 is  not  due  vnto  vs,  faith  S^Aujline,  bccaufe  the  righteoufncirc  if  il 
 none  ofoursJherc  is  therefore  on  our  bchalfcno  merit,  no  defert  ; 
 .to  which  it  fhould  be  accounted  duc.Thus  S.  Aufline  wholly  ben-  ! 
 dethhimfclfe  to  eftaWiflnhc truth  ofthc  grace ofGod,3gainft  the  i 
 Pelagian  hereticksj9nd  faith  nothing  whereof iW.  Bifho^  may  in*  j 
 fcrre  the  do«5lrinc  of  mcrit.which  he  together  wiihthcm  maintai- 
 sicth  againft  the  grace  of  God.  But  for  the  further  declaring  of  S. 
 Aufiines  mind,l  will  obferuc  that  one  fentcnce  of  bisvpon  the  i 
 Pfalme$:'T<?/i5»rf  heing  a  fnner  is  granted  forgiuenes-^thefptrit  ofiU' 
 \^S^Jtflve-  ftification  isgiuen  thee-ythere  isgtuen  thee  chariiieand  toue^wherehy  to 
 ni*  peccatori,  it-  ^q  algood  t  bings  '.and  hey  end  al  thefe  things  ^  he  millgiue  thee  al/0  eter- 
 fil!J!!m!'Xai  nail  life, andthejoctetie  of  the  Angels, all  of  mercy. Do  not  talketfthi  |i 
 thantM  &  diie-   merits  4«v  wherCy  hecaufe  euen  thy  merits  alfo  are  hU gifts,  \  n  which  1 
 tntfIZ!T  words  it  plainely  appeareth,  that  albeit  S.  Aujlinevkth  rhcnarac  1 
 fuperhxedtbit  ^  ofmcrit,accordingto  the  languagcof his  time, yct  hc  did  it  notiti  1 
 ^'"f^l^alZ"''  any  fuch  fcnfc,  but  as  ftill  intending, that  both  in  the  beginning, 
 ^ngtiorum:  to-   gnd  in  the  proceeding  and  in  the  end  all  is  wholly  and  onely  to  be  ;, 
 tt!,7XiZ!r-'  afcribed  vntoGods mercic. But M. Bifhof  tclleth  vs hcere that  S.  ,| 
 ^utmiaOeiyijuU  Auftine  crofjeth  M.Peri^ins  proportion,  in  thathe  a^rmeth,  that  S,  \ 
 %Zdl^jhnt!^  P^ffl  fntght  hauefaid,  that  eternall  Itfe  is thervages  of goodwor'keU  '\ 
 kGai.j.i*.       Wherein  he  doth  but  deceiuchimfclfe/becaufe  to  fpeakefimply  it  li 
 is  truc,that  eternall  life  is  the  ftipcnd  andwogcs  of  true  and  per-  1 
 fc6l  righteoufncirc, according  to  the  iemcncc  of  thclaw;''//<f/^ifr<tf  1 
 
 doth  I 
 
of  Merits,  66] 
 
 doth  thefe  things  fhaHliHe  in  them;  and  yet  it  is  fo  but  oncly  I'jf  couc- 
 nant  an.  condition^  not  by  merit,  becaufc  in  doing  all  vvc  Oiould  do 
 but  that  that  wc  are  bound  to  do.But  as  bath  been  already  faid.S. 
 yitifttn,  thoO^hhegrauntthatfimply  it  might  haue  bene  fottar- 
 mcd,  yctdenicthittobefoto  vs.  Itu  tndeeitheflipendorwagesof 
 rf^hteoufneffe^  but  to  th^eii  u grace,  that  is,  to  thee  it  is  no  ftipend. 
 Novvthisisfpoken  vpona  luppofall  of  entire  andperfcdrighte- 
 cufncfTcj  but  take  wiihall  thccxccptions  that  S.Aujitne  putteth  in 
 by  the  way,ai  vvc  haue  Tecne  : '  ifnt  leaft  thou  haue  it ;  and  againe,  ^^i^''^'*J*  '^^"• 
 "^foftrreatamar.  can  f/ue iufi/ji, An6  let  it  be  confidcrcd  herewith,  tn>.7M««« 
 vvhich  out  of  y^ufitn  hath  bene  abundantly  declared  m  the  former  ^^;j;;i'i,]^f 
 queftioti,  that  there  is  no  rightcoufncflcfopcrfed:  in  this  life,  as  i©^. ' 
 that  thcrby  we  can  be  found  luft  in  the  fight  of  God,  and  then  me- 
 rit and  ft ipcnd  fhall  be  excluded,  not  onely  for  that  our  righteouf- 
 nclTcisthegiftotGod,  but  alfo  for  that  we  haue  not  that  lighte- 
 ©ufnclTe  to  which  rhe  ftipcnd  and  wages  of  rightoufncffcfliould 
 be  due.But  let  vs  here  confiderthcrcafons  which  M.Bifhop  fctteth 
 downe  in  S.  Aufitnes  name,  why  he  did  pot  fay,  7he  tv.iges  ofrigh- 
 teoufuefe  u  eternal/ itfe.part/jfj  faith  he,  to  holdvsin  humtlity.  Well, 
 but  yet  it  was  nor  S.Auflinei  mcaning,that  the  Apoftle  wold  kecpc 
 vs  in  humility  by  c  occalmg  that  that  is  true,but  by  withholding  vs 
 from  conceiuing  proudly  ofourfelues  that  that  is  nottrucio/r/?  nNV  »«/?/(«<«* 
 {(iith  S.Atiftr^)righteoufneJ]i[hou/daduance  it  [el fe  a^  of  any  merit  'jZZJo'Zlu: 
 that  man  (heuld  haue  thereby.  Againc,  p^r/^(faith  hc^toput  diffe- 
 rence beipeenefalfMtion(p'damnation.TWis  reafon  he  niaketh  ot  his 
 ownc,^.^«/?/«hath  itnot:but  what  is  thatdifferencc-'Obfcrucic 
 wclljgcntlc  Reader,  for  herein  is  the  fccrct,  and  thou  flialt  fee  the 
 Icwdnclfe  of  thcfc  wretched  men  in  abufing  the  name  oiS.Aufttn 
 tothecolouringof  their  falfliood.  JVe  are{(ox[ooi\\)t he  whole  and 
 only  caufe  of  our  damnation^but  not  ofourfaluation^  but  prmcipaHj/  the 
 grace  of  God.  The  grace  of  God  he  faith  m  principally  the  caulcot 
 our  faluatioHjbut  not  thevf  hole  and  onely  caufe  :for  wemuf^  vrdcr- 
 (iand,that  vvcour  fclucsby  out  Frrr  »»/// area  part  ofthccau'c  of 
 outfaluation.  Yea  vpon  Fr^*  »r;// they  hang  the  cfFc(5^  of  the  grace 
 of  God,  &  from  thence  do  they  dcriuevnto  man  that  merit  whcr- 
 by  he  doth  defcrue  eternall  lite.  For  they  know  wcll.thar  nion  can- 
 not be  faid  to  merit  any  thing  by  that  that  is  wholy  the  gift  of  God 
 ^ndihercforcfotthc  vpholding  of  merit  and  dclcrr_,  they  arc  fo 
 
6(54  of  Merits, 
 
 eager  and  earned  for  the  mainrenancc  o^free  w$H.  They  walkc  in 
 thisbehalfcinthcvericfteppcs  ofchc  Pelagian  hcrctikcs,  who  as 
 Pr»f^er  rccordcth,  allcdgcd  for  defcnfc  of  Fret  willy"  thai  men  can 
 °Jb7u^}tlnt'  fy^»^  »o  commendation  nor  merit  y  who  are  fait  h  f all  hjf  thegtft  of  grace. 
 necimdembibere^QS,  Hieromc  bringcth  in  the  Herctikc  faying  rcfolutcly  :  ^  No 
 %:ZTnoZtu~  «'^«  )halltake  avfay  frommefree  mH,  /efltf^Godhe  my  heifer inmj 
 tu  fmtfidiic.  rvorkei  the  rerpardhc  not  dne  to  mee^hnt  to  him  that  workfth  i»  mee.  E- 
 r.%.Tw-  ucn  fo  PopKh  merit  (iandeth  vpon//-^^ mil:  for  1  men^(ay  the Rhc  | 
 lui Mtfine  forerjt  mifts,  tvorke  hy  their  orvneFreemHy.andtherehy  defertte  their  falua-  " 
 52.^tX^'  tion.  So  faith,  Alphonfm  de  Ctijiro,^  In  thatwe  Ify  free  will  confenttt 
 mm  Deut  ediutar  Q^j^^  monttton,  whoyet  had  it  in  otir power  to  difenty  a  reward andwA^ 
 'lebelluJ'mentl  ^  gfs  ts  dftevntovt, andthence  ii  OHr  merit.  Jnhkcfort  AndradiHSztU 
 ftdeiquiinme  j^jj^  vSjthit ^theyarecaHedoHrmeYttsJbecanfewefreely^volHntart' 
 ^Ritmf  Unnat.  Ij  vndertoke  thofe  anient  xvherehj/  wee  merit  with  God.  Now  of  this 
 rJ/T^'r!/  poifonfull  dodrinc  whereby  man  is  made  partaker  with  God  in 
 cxftral"u.b're.  thcgloFie  of  our  faluatioH,  ihcy  would  makeiS*.  v^«/?/Wtf  a  partaker 
 E']'o^^rdm'  ^"^  patron  with  them,  who  in  condemning  the  Pchgian  hcrcfic, 
 momtioniluiM  Condemned  the  fame,  and  challcngeth  our  good  workes  which  he 
 (MfcntimM^qui  caJkth  mcrits.wholly  and  only  vnioGod.  So  hefaith.that  ^aOenr 
 foteramia,dtktHrgeodworkf  orwertt  u  Wrought  vnto  vs  by  grace  onelyyX\\2X^  aUthemt* 
 nobis  n,mis&  ^,^  ^r  ,^^  j^/}  throHjb  the  whole  life  ofthti  world  if  orace.  »  That  thtu 
 meritum  nofirutn.  art  iujT,  faith  hc,repHte  it  whouy  to  mercy. ^  That  that  we  are  andhaue 
 \x£t'iT6'  t^igoodneffe^we  hane  it  wholly  of  him.  To  chat  purpofe  he  allcdgeth 
 ^cflrameritit    agiinft  thc  Pclagians  3  fpecch  of  QprMw/,  requiring  that*  noman 
 
 tT&ffttt/t  f^<>f*'^^y  ^  ^^^<^g»^^b  4**^^ '«»/ '  W  ^'^  himfelfe,mr  call  the  glory  of  . 
 lot adionci  fufii-  coufsffing  orffiffering his own^thatwhilejihttmhle  and  lowly  confeffion 
 ^fTDmmfrtmt-goethbifoYe.andallwholly  isyee^edvnto  God,  it  may  be  granted  vnto 
 Ttmut.  VS  By  his  mercy ^  whatfoener  wee  humbly  reqneH  in  the  feare  of  God, 
 
 ^OmneSmVt.  Now  accofding  to  thofc  wotds  afyeelding  or  attributing  all  wholly 
 rttumm[lmm  vnto  God,hc  faith  in  the  fame  place,  *  ff^e  liHemorefafelytfweattri- 
 mf/g,!!£^^"*  i>i*te  aliwhollyto  God,  and  doe  not  commit  our  fclttes  partly  to  Godand 
 ujjcm.Hypof.   partly  to 9'Ar  felaes.  For rcafon  whereof  hce faith  anon  after,  that 
 
 lib.l.JufloUM    T      J      .     ^\.    ,  _     ,  ..         ,  .    ,    . 
 
 fcrto'.amfecuU 
 ifitammer.tum 
 
 b  after  the  fall  of  man  ^  God  would  nnhaue  it  belong  to  any  thing  but  to 
 
 X  De -Jtr.  Horn.  Serm,  7.  Tottmi rtpriu maiiufluf  es p'ttUti.  y  He  vtrb.'^pofl,  Serm.  iC.  Totum quid  fumus & 
 qubibubcmuiboMnbtUohibcnms.  z  Idem  debontperfcu  cap.S.ex  Cyprtanode  Orat,  Dom.  Kttjus fibt  fuperbi arro- 
 gant trijut  itlifjtadajjumat,  ncquis  aut  con  fejjiom  aut  PaJJlonis  gloriam  fuam  dicar,  lirc.  ^t  dtm  fr<ectdtt  bumiln  O" 
 fubmi(Ja.con(eJfio,  S'  dii:Hr  tatum  Deo  qu-cquid  [npnlictUf  cnm  Dei  twiorefttitur,  ipftus pietatt prjefltmr.  a  yhid. 
 Tntiorts  vit>ir,ius  ft  Tetum  Deo  dtmus,  &■  non  not  lUi  ex  parte,  C^  nobis  ex  parte  committimuf.  b  Ibid.  cap.  7,  .Po/2 
 ca/um  homittts  fto>>  mft  aj gra! tatft  pi^m  Deus fcrtiHere  vtluit,  vt  ktOU  accedat  ad  eum  f  ntquem(iadgrxumfunm 
 peninere  votuit,  vt  hettit  mn  recedxt  ab  to,  • 
 
 hit 
 
of  Merits.  66  s 
 
 kUgrdcetbdt  xte  ctme  vnto  him,Kor  xvoldhaueit  to  belong  to  anj  thing 
 bnt hts grace ^thatvpc do  not  depart fromhim.  And  tothoTc  wordsof 
 C/p/rfwhcallndcih  in  diucrs  and  fundry  places,  as  namely,  where 
 hcfaiihjchat  *  therefort  the  Jpoftlefitith^  Itismtefhimthatrvtl/eth^  ifopurtltal'm 
 nor  of  htm  that  runneth,  but  0fGodthat(heivethmercie,that  allrvholy  K^nvo'tniu&c. 
 may  be  attributedvnto  God,d\(com(in^  at  large,  that  our  willing  &  ^'^f^'"' ""'"" 
 our  running  i$  not  to  be  diuidcd  betwixt  the  will  ofman  and  the'"  ^f^"^"*''^ 
 mcrcicofGodjbccaufcthcnasitisfaidonthconcfide,  It  is  not  of  ^^'^"^^ 
 him  that  wtHethyttor  of  him  that  runneth^  but  of  God  thatfherveth  mer^ 
 r/Vjbecaurcthcwillofmanaloncfuffifcthnot,  foon  the  other  fide 
 itmay  befaid,  Itisnot  of  God  that  fliewcth  rncrcie,  but  of  him 
 that  willcth  and  him  that  runneth,  bccaufcthcmercieofGoda- 
 fone  fufficcth  not.Now  it  were  wickcdneflc  thus  to  crolfe  and  con- 
 tradift  the  Apoftlcs  words,and  therefore  doth  he  cofclude,  thatal 
 is  wholy  to  be  afcribcd  vnto  Gods  mcrae.  Ste  then  the  good  dea- 
 lingjor  rather  the  lewd  falfhood  o^M.Bifhap  and  his  fcllowes, who 
 teaching  for  the  maintenacc  oftheir  do(5^rine  of  merits,  that  good 
 works  arc  prmcipally  indcede  of  Gad,  but  yet  partly  of  our  fclucs, 
 ^ozWcdgt  S.Auftme  for  the  dcrcnf<^^creof,  who  conftantly  tea- 
 chethtoihe  vttcroucrthrow  ofmcriR,  that  our  good  workcs  arc 
 wholy  and  oncly  of  the  grace  ofGod,  and  in  no  part  of  our  fclucs. 
 Thisis  one  thing  for  which  we  iuftly  detcft  them,  as  fetting  vp  the 
 glorieofman  inftcadof  the  glory  of  God;  the  righrcoufncfle  of 
 man  in  ftfead  of  therightcoufncflc  of  God  ,and  fo  by  bearing  man 
 in  hand  wjch  a  merit  of  eternal  life,do  bereaue  thcmof  Gods  mer- 
 cie,by  which  oncly  they  fliould  attaine  the  fame.  And  yet  all  this 
 is  graced  and  Ihadowcd  with  goodly  faire  words, as  we  fee  here  by 
 M.Bifhop,  who  h^\3\ng(^\ii\hzzthe  grace  of  God  is  principally  the 
 canfeofourfaluAtion^  and  therein  implied  chat  our  free  will  alio  is 
 partlythough  not  principally  a  caufc  thereof,  yet  addcth, that *the 
 grace  of  God  is  the  one  Ij  fount  aine  of  merit  and  all  good  vcorkes.  If 
 grace  be  the  onehfomtatne  ofallgotdworkes,  then  all  good  wor  ices* 
 proceed  oncly  from  grace,and  if  on:ly  from  grace,  then  what  can 
 wc  merit  or  deferue  thereby  ?lf  we  merit  and  dcfrruc  thereby , then 
 they  are  partly  of  vs,ind  of  our  free  will^S:  then  grace  is  not  the  only 
 fountaine  of  merit  and  allgoodwart^.Thciiorc  let  him  not  lye  in  this 
 fort;lci  him  fpeakc  as  he  meaneth,&  acknowledge  char  which  they 
 a]  main:ainc,that  good  works  arc  thcrfoi  c  our  mciiis^bccaufc  they 
 
 proceed 
 
666  of  Merits* 
 
 proceed  from  our  Free  wiH,  and  arc  no  otherwifc  our  merits,  nei- 
 ther do  we  other  wife  deferue  by  them,  but  as  they  proceed  from 
 omfreemlL  Yea  when  the  grace  of  God  hath  done  all  thatappcr- 
 taineth  to  it  to  do,  all  is  nothing  with  ihem  vnlcffe  man  adioync 
 thereto  the  workc  of  his  ownc  free  will.  Either  let  him  renounce 
 his  do6lrin  o^Free  ml^ox  elfc  let  him  leaue  with  colourable  words 
 thus  to  delude  and  mockc  the  fimpleand  ignorant  reader,in  faying 
 that  which  he  thinkcthnot.that  the  grace  of  God  is  ;^tf«»f /;/<?««- 
 tnme  ef  merit  and  all  good  norkj* 
 
 9.  W.  Bishop.  l 
 
 Ad  F  h  ^^^  ^^  ^^'^fi  *^^^^  ^^^^^  he  fore  ahotit  iufltficatioftjWe  arc  (aued  free-  Jl 
 
 Ad  Tit.*'       Iy,not  of  ouciclues,  or  by  the  workcs  of  righteoufneffc,  which  we  " 
 
 hauedonc.  Imaue oftsna»fiveredthat the  ^pojile [peakethofvporket 
 
 done  by  our  owne  forces  ^  without  the  hereof  Gods  grAce-.und  therefore 
 
 they  cannot  feme  againji  worlds  done,  in  and  hy  grace, 
 
 .  R.Abbot. 
 
 The  o//ff«^f;^  of  his  anfwcr  fheweth  the  corruptlo  of  his  confci^ 
 cnce,  that  was  not  moued  with  fo  often  repeating  a  manifcft  vn- 
 truth.What,  was  icthe  Apoftles  meaning  to  teach  the  Ephcfians, 
 that  they  were  not  faued  by  the  workes  which  they  did, when  they 
 
 aEph.2.i.  yztyizvc* dead{di:y\\c(i\i\\)intrefiaffes  andftnnespihzd  thcEphe- 
 fians  any  fuch  opinion  that  the  Apoftle  fliould  need  to  rcforme  in 
 them  ?  Did  they  renounce  their  former  workes  to  come  to  Chrift 
 that  they  might  be  faued  by  him,  and  did  they  afterwardes  grow 
 againc  to  a  conceipt  of  being  faued  by  their  former  workes/  Thefe 
 are^rolTe  and  palpable  vntruths,  neither  hath  the  Scripture  any 
 thing  at  al,that  may  giue  any  fliew  for  warrant  of  fuch  conftru<5tio, 
 
 ^'''•^*  Nay, as  hath  bene  before  faid,whcn  the  Apoftle  hauingfaid,b  ATa/ 
 
 of  worker  leafi  any  r»artlhould  boafi,  addeth  as  a  rcgfon  andproofc 
 
 c  Ver.  lo.  hcrco f ;  '^  for  we  are  hii  workmatifhip  created  in  Chrtfi  leftts  vnto good 
 
 workfs^&c.m  if  he  fliould  hauc  faid,  We  cannot  be  faid  to  be  faued 
 by  workes,  becaufc  our  workes  are  none  of  ours,  but  Gods  works 
 in  vs,  he  plainely  (he weth,  that  not  onely  workes  before  grace,  but 
 after  alfo  arc  excluded  from  being  any  caufe  of  our  faluation.  The 
 
 d.Tit.|  .$'.        place  to  Ttths  like  wife  refteth  our  faluation  only  vpon  '^Gods  mercy 
 
 and 
 
of  Merits.  (5^7 
 
 and  therefore  leaucth  no  place  to  our  good  workcs,  and  therefore 
 it  is  vfcd  hyS.  Bernard  not  only  in  this  day  for  an  exception  aoainft 
 workcs  before  grace,  but '  that  we  may  k»ow  at  that  day^that  not  for  l^^^^''" 
 the  rvorkes  ofri^teoHfriej[e  whteh  we  hane  done, but  of  his  ovone  mercie  **'      '*' 
 hehathfauedvs, 
 
 to.  W.  Bishop. 
 
 Now  to  that  text  which  be  hudleih  vp  togethermththerefl  ^although 
 it  deferred  a  betterpUce^heifig  one  of  their  principal  pii/ars  in  this  con- 
 tronerfieiit  ts  yThc  fufferings  of  this  life  arc  not  worthy  of  the  gloric  Rom.l. 
 CO  come. The Jirength  of  this  ohte^ion  lieth  in  afalfe  tranflatto  ofthefe 
 Words, ^x\3.  pros  tein  doxan  e^nall  to  that  glory,  «r  in  the  mifcenftru^ 
 Bion  ofthem-.for  rvegrant{as  hath hin already decUred)that onr affli- 
 iiions  andfujferingt  be  not  e(jual$n  length  orgreatneffe  with  theglorte 
 •fheauen)  for  our  afflt^itns  lehmfor  the  (hortfpace  ofthts  tife,(^  they 
 cannot  be  fo great  at  will  bee  the  pleafure  in  heauen ;  notwtthjlandmf 
 we  teach  that  t  his  fhort  and  lejfer  labour  imphyed  by  a  righteous  man  in 
 tbeferuice  of  God,  doth  mertte  the  othtr  greater  and  of  longer  continu- 
 ance ^  and  that  by  thefatid  Apojllcs  plaine  words  jfor(fatth  ^f  )That  tri-  q 
 bulation  which  in  this  prefcnt  Hfcisbutfor  a  moment  and  light, 
 doth  workeabouc  mcafurc  exceedingly  an  cucriafting  waightof 
 glory  in  ys.The  reafon  isjthat  iujt  mens  workj  ijfne  out  of  the  fount  aine 
 cf grace  ^whicb  giueth  a  heauenly  value  vntohis  workes.  Againe.it  niam 
 keth  him  atjnicke  member  ofChrifi,  andfo  recetuing  influence  from  hts 
 bead,hit  works  are  raifedio  an  higher  e(limate:it€onfecrateth  him  alfo 
 a  temple  of  the  holy  Ghofi,  andfo  mallet  h  him  partaker  of  the  heauenly 
 mature  yOd  S.?cicx[peaketh:whichaddesaw$rth  of  heauen  to  his  works,  iPew. 
 Neither  is  that  glory  in  heauen,which  any  pure  creature  attameth  vnto 
 of  infinite  digmtte, at  M.Perkins  fab  letb^but  hath  his  certaind  bounds 
 drmeafure, according  vntoeach  mans  merit s,otherwife it  wold  makf  a 
 man  eejuallto  Godinglorie  :for  there  can  be  no  greater  then  infintte, 
 4U  all  learned  men  do  confeffe. 
 
 R.  Abbot. 
 
 Thcfe  words  of  i".  Pauleto  the  Romanes,*  The  affliSfions  of  this  iKomt.-.t. 
 timf  are  not  worthy  oftheglorie  ihAtfhaltbe  reuealedvpon  vs^itc  vc- 
 ricdirc6ily  cited,  and  arc  as  pregnant  to  the  matter  here  in  hand. 
 
 V  y  M.Bifhop 
 
66S  of  Olfmts. 
 
 M.  B'tflw^  fai  th ,  that  that  text  is  one  of  our  fhficifall  pillars  in  thlt 
 controner/ie^and  indeed  it  isfo  rtrong  a  piller,  as  that  all  Ad.BtpJo^s 
 (ii  ength  is  not  able  to  fhakc  itfrom  vpholding  that  which  wc  pro- 
 fclT?  to  teach  bynMutyaproforma  he  chargcth  vs  vvithfalfe  tran- 
 flationand  njirconftruvS^ion.  Hr  tellethvs,that  vvcfiiouldnotfay, 
 worthy  oftheglorie,bM  ecjitAilio  the  glory. \bc  grceke  word,  as  Gra- 
 marians  notCjdoch  by  his  originallfignificthorc  things  which  be- 
 ing put  into  thcballancciareof  equall  waight  and  poifconc  to  the 
 othcr,andfiom  thence  is  ittakentofignific  worth  or  worthineffc 
 becaiifethereisa  ful  coirefpondencic  of  value  betwixt  that  that  is 
 faid  to  be  wortliy,and  the  thing  that  is  worthy  of.  And  according 
 to  this  vfua!I  fignification  of  the  word,  do  wc  tranflate,wf  )ror/)&^  ef 
 i^ifj^^rr^t^irand  though  we  (hold  tranflate»ff/«^«<«/,yet  muftwc 
 perforce  vndeiibnd  it  as  touchingcquality  in  worth.  And  hccrein 
 their  own  vulgar  tranflation  doth  iuftific  vs,  Nonfunt  cofidigrtafaf-. 
 [i&nes  haiHS  temporis  adfutftramgUriam^^cthath^AS  the  Rhemifts 
 tranflatcit,  Thepajfionsofthistimn  are  not  condigue  to  thi gloric  t» 
 come  J  erc.for  what  is  condigne  but  equatl  or  comparahU  iu  worth; 
 whence  they  fake  their  meritum  condigni  ovtx  eondigno^  to  bee  that 
 which  in  value  and  worth  isfully  equiualcntto  the  re  ward.  There* 
 fore  Arias Moritanm adverki*JJ^T^cz^Ci\\\t tbusyNondigftapajJiones 
 mune  temporis  adfattiramgloriamy^^  c.Theftifferings  of  this  time  are, 
 uotrvorthy  to  theglorietocorae:  which  what  is  it  but  the  fame  as  to 
 fAy^theyarertot  comparable  inworth  to  the  glory  to  come  ?  Now  then 
 why  doth  he  go  about  to  impeach  our  tranflation,  when  it  is  thus 
 approucd  by  their  owne?  Butthatitmay  plainly  appcarc  that  wc 
 hauc  no  way  falfificd  or  mifconftrued  this  textjlct  vs  fee  in  what  fort 
 the  aunticnt  Fathers  haue  cited  and  apply  cd  thefame.Saint  Aufitn 
 h  Au^iifi.iih.  83  readcth  the  words  thus,  **  The  (u^eringi  of  this  time  are  vmoorthy  to 
 VfruntSlnn  ^^^g^^^)  ^0  come:^nd  faying  in  another  place  that  'the  holy  Martyrs 
 hmus  tempow,  art  not  to  bepTOtid  Oi  if  they  did  any  worthy  matter  for  t  he  partic/patia 
 tuemdeci-Mt.  off^'*^  comtrj  vohcre  is  eterMnlUnd  true happirtejfei  aliedgeth  after- 
 DeiUb.s.  cap.ii.  wardsfot  reafon  hereof  thefc  words,  Becanfe  as  the  Apofile faith ^ 
 ^fbiZ°t»ai  thefuffrings  of  this  time  are  vnxvorthy,  ^c.  In  the  very  fame  fort 
 Martjres,ta»qHs  ^oth^ Amhofi  citc  thc  famc words  in  fundry  placeSjand  although 
 
 dig>tti  alijuidpra  ° 
 
 iUiM!  fatri.tfar- 
 
 ticifatiowficerinr^vii  <tttrH4  c[l  &  verafxlicitas:    Er  [ithfinem:  ptpcrlU  He  txtoUamuri  ^oniamficut  dkit  ^i«r 
 
 ^       "  "  la 
 
of  UMcriU,  66^ 
 
 tn  the  text  infcrted  in  his  comtncntary  vpon  the  EpiHlc  to  tlie  Ko- 
 mancSjhc  rcadc as  ihc  vulgar  Latincdorh,  yet  incxpoundina  t!ic 
 ncxtvcrlchccxprcirethrhccftcdltlietcoftfujs.  'The  ^poftle  ^.r//j '/y';"''^"^-* 
 f4id  th.tt  the  fujferhgs  of  this  ttmeAre  vmvorthy  to  the  glory  to  come,  y^'rul'll'mi^ 
 Thfrcforcclfcwherc  alluding  to  thofc  words,  hcc  iaytb  that  lYic"'"^";'' *'' I''"*- 
 Saints'ir^r  thejfhal  begin  /*  receiticthe  gloriotu  reward  of  their fmali  ndK7dTil„x 
 t.iinetfhAllknow  that  the  [aWerinos  of  this  time,  are  vmvcrthy  to  hane  'r-'"'''','^'-'    - 
 fa  great  glory  oj  eternal  regard  yeelaed  vnto  them.  And  a^ainc  \n'^>'^"itM^'it  it. 
 another  placc,^  The  things  which  xvefujfer  tnthu  body, are vmrorthy  [Vlo"cH"'-^r 
 0f  the  rewardof  the  glory  to  come.  Hierome  vpon  that  place  faith,  "^'C/7«T*^^«" 
 that''^  mAH  conlddo  nothing  comparable  in  worth  to  the  heauenh  ah-  ''"'T  '""^"'"' 
 rte, albeit  it  mre  but  eHenjach  a^  this  hfe  is. For  xvhatfocuer  a  man  pjal '""»« '""•«'  gh- 
 fMJferbeforideath^itisnomoretbenhe  deferued before  by  hti  fianes JoVdlmdlf'^Z'' 
 But  now  both  his  fmnes  beforgiuen  him^y  and  theneternallltfefhalbe  ^'^'»f-0'wik» 
 giuen,  the  company  of  Angels, the  brightncffe  of  the  Sm»e^i:frc,  Oecu-  ItF'cIfVfl 
 jWtf»i«#expoundeth  it,  ihzOwe cannot fuffer any thingworthy of thi^'""^*  remune- 
 reward  to  come,  or  helpe  any  whit  thereto.  FHlgentituhtiUlug  faid  ^w''"""'*   " 
 ih^t^  the  gift  ofGods  reward  doth  incomparably  andvnfbeakfablr  ex-  ^  ^'^^oHim.u 
 cecdallthe  merits  ofgoodwillandmr.ke  of  many  bringethforproofe  iTiff^-f.TL'ms 
 hcrcofthefc  words  of  the  Apoftfe,  The  fajferifigs  of  this  time,  (^c.""*^^'*'*''''f'"y 
 Bern4rd\\kz\N\(c  affirmcth  thsit^  the  merits  ofmenarenotfuch  as  that  ^^'uhftjlHu 
 tternMlUfg  maybe  dueVHtotbem  ofripht:&L  2s]iu\PMhat  are  al  merits  ^'!""'"  '^'^''A 
 /tf/o^r<frff^/*7;for  confirmation  citcth  alio  the  lame  words,  ^v\^\OeamtH.iH 
 z^^^iW^  No  not  if  one  man  dtd  endure  them  aH,  By  all  which  it  may  ^'"''•^'^°"  fjT^t' 
 ippcare  how  truly  iV.Wtfj)  and  hisfcllowcs  make  conftrudtionA^ttrSS*. 
 ofthis  place,  that  the  fuffcrinesofthis  time  arc  not<qualUnlen<rth  "'""'^'i"*^-'^ 
 MndgreatnelJe  to  the  glory  to  come,  butyct  for  value  and  worth  ro»/irre. 
 they  be  equal!  to  it,and  the  one  doth  merite  the  other ,  cxprcfly  con-  ^f^f^^^f 
 trary  to  their  ownc  text  and  tranflation.  But  to  proue  this,liec  al-  P^prjfea.i;: ' 
 Icdgcth further  that  the  Apoftle  faith.that"  this  momentany  (^  light  Lvwwj'i"  /«.' 
 tnbHlationworkethvntovs  a farre  mo[l  excellent  andeternalli»4ight  P^^f'^-  ?• 
 •fglortc.  Yet  we  find  not  here  the  thing  that  he  would  proue,  that  Z^'fHfZut. 
 this  (liort  and  light  tribulation  doth  merite  and  dcfcruc  that  mort  "  aCor.+iy,' 
 excellent  and  cternall  waight  ofglorie ;  nay  who  doth  not  fce,that 
 iiis'plainly  excluded  by  the  words  ?  For  ifour  luftcrings  and  good 
 workes  be  but  according  tothcfcant  and  fmall  nicafurc  ofcur 
 frailc  and  wcakc  condition,  lliort  in  time,  and  light  in  burden, 
 
 V  V  1  and 
 
^7o  of  Mints, 
 
 and  on  the  other  (ide,the  glory  to  come  bee  exceedmglj  or  Ixpnd 
 nteafure  excellent^  furciy  then  apparent  it  is,thatihclitiIcne(Tc  and 
 lightneircoftheonccanneucrin  worth  attaincto  the  vnmeafura- 
 blc  excellency  of  the  other.  But  he  will  fay,  the  one  woikcththc 
 other,  the  affli<Stion  worketh  vnio  vs  the  giory.  True,  and  what 
 lhen?Doth  the  one  therefore  merit  and  deictue  the  other  ?  Surelic 
 asicisfaidofaffl.cftion,  fo  it  may  bee  faidof  them  that  affli(Stv5, 
 that  they  work  vnto  vsanexccllcntand  an  eternal  weight  of  glo- 
 rie;  and  yet  it  cannot  be  faid  that  they  dcfcrue  the  fame  for  vs.Af- 
 flidion  worketh  vnto  vs  glory,  only  as  an  indrumentall  caufc, 
 which  beyond  the  nature  thereof  God  vfeth  amongft  other  means 
 to  prepare  ysand  fit  vs  to  bee  partakers  of  his  glory.  Hee  therby 
 ©Job.  J  J. 1^.17.  o  opcneth  our  e  ares  ^znd  fubdueth  our  pride,and  ^heaUth  our  rehelli- 
 \  Hcb.'it'  10.  tf»r,and  frameth  vs  to  vnderfiadtng^and  "^  ma^^th  vt  partakers  of  hit 
 r ».Cor.4.i  6.      Ug/i„e(fc,  and  ■■  rvfoileji  onr  oHttvardman  U  eorrnpted.  our  inner  man 
 
 f1.C0r.11.j2.  ■"      ,  y.  I  J        ,  If;  -jj 
 
 t  chryfof.  tn  Girt,  ft  renewed  from  daj  to  day.  In  a  word/  vch^n  we  are  mdged^^ee  art 
 hom.i^.>^ffliai'  cfjajinedofthe LordAhatwe (houldtiot  hee  condemnedwith  the  rvorld. 
 vt  opfremur  toH<t « ty^ffli^ionf{iiith  Chryfoftome)  do  mdncevt  to  thoje  thtngsthat  are 
 T)eo^4egrai*,.  ^^^^  and  acceftaifle  vnto  God.  And  thus  the  Apoftlc  tellethvs, 
 uRom8.»»-  x.[\zt^ al/thiftgrrporketogetherforgoodvntothemthat /one  God;  yea 
 J,^,"f||fil^'  (sithS.JuJii^'eften their  verypnnes:  and  yet  Mafier Bilhapmll 
 emmacaoptratttir  not  fay, that  all  iHings  and  Specially  their  finnes  do  merite  and  de- 
 tfr"i'aZde  feruc  the  fame  good  vnto  them.  Yea  the  diucll  himfclft,  by  theo- 
 decorrepL&gra-  ucfrulingband  of  God,  is  made  to  workc  vnto  vs  our  faluation 
 j^Jilfr'dtfx-  and  glorie,  whilcft  (  as  Ambrofe  faith j  "ihe armeth  vs againfi him • 
 mcMb.i.eap.n.  fglfe,  and  hy  the  commandement  of  Cbrifi  is  made  the  keeper  ofhtrru. 
 l^LLr^'*£!-^homheewouldmaieapray-,  whileft  by  being  excrcifed  with  his 
 traftarmat^que  fcmptations,  wec  gfow  ftfonger  in  faith.and  patience,and  obcdi- 
 l!^lttTMn>p(-  eoce,andfo  more  and  more  able  to  refift  him.  Therefore  neither 
 T;iH:cCbrifia  &  hauc  thcfe  words  of  the  Apoftlc  any  thing  for  M.  Bt/hops  twfie^ 
 /rfdlfuieuftl,  that  our  fufferings  heerc  doe  nierite  the  g  lory  of  the  life  to  come. 
 z^ridrad.Orthod.  Ycf,  asif  hee  hadfirmcly  proucd  his  merite,  hee  gocth  on  to 
 Ztaumjt^Tnt  tcH  VS  how  itcommeihto  palTc  that  our  works  hauethis  vcrtue," 
 ^tl*"^  '""'^'  hecaufe  they  iffne  out  of  thefountaine  of  grace  ^  nhichgiueth  a  heauen- 
 'lanxumpremr  ly  valuevnto  them-*,  To  which  purpofc  their  Andradiw  fayth, 
 r*ntur,qua»tum  ■  r  ^^  workes  haue  a  kindof  dtHinc  qttalitj.  and  wee  deferuefo 
 tur  dtgnitss  atr.  Much  thereby,  asthe^  dtgntty  and  excellency  of  the  fptut  requtreth^ 
 mmpittudu  fofiu-  ^ ^fj.^jj  ^g ^g  ^^^^  g^jj  j£^g  jjgyg  this hcauculy  value, no  other- 
 wife 
 
of  Merits.  6j  i 
 
 wiCcbutasthcy  procccj  from  the  grace  of  GoJ,  what  haucwcc 
 thereby  to  challenge  to  our  fcliics?  how  fliould  wee  be  fiyd  to 
 mcritc  by  that  that  is  none  of  ours?  It  hath  bene  already  fhcwcd 
 that  it  cannot  be  afcribcd  as  a  mcrite  vnto  vs,  which  i$  wrought  of 
 God  in  vs.  And  it  is  worth  the  while  to  note  here  the  giddjncfTc 
 ofthcfe  men.  The  hcaucniy  value  and  mcritc  of  their  workcs 
 commethofthe  grace  of  God,  and  yctfotfooth  they  meritc  no- 
 thing by  them  but  as  they  proceed  from  their  owne  free  will.  Why 
 arc  they  thus  warbling  and  turning  to  and  fro  ?  Either  let  them  fay 
 that  the  value  of  good  workcs  is  wholy  of  the  grace  of  God,  and 
 then  what  is  the  worth  thereof  to  them?or  if  they  will  fay  that  they 
 merit  thereby,  let  them  fay  that  they  hauc  a  value  and  worth  ffom 
 thcm,whcreby  they  defcruc  for  them.   But  '.A^hat  will  they  fay  to 
 Tntgenttw  and  Bernard^  who  cxprefly  fay , as  we  hauc  heard,of  the 
 good  workcs  that  Avcgiuen  of  God,  thit  Gods  reward  doth  incom- 
 faraffljfAndvnf^eak^blj/  exceed  aH  the  mertte  thereof,  and  that  they 
 are  notCuchas  ihnhy  4nyrightetern4lllife  PjouldhedMevntothenu, 
 And  when  Auftineznd  yf«»^rc|/tf  fay, that  thcaffli<^ions  of  this  life 
 VitcvKWorthy  to  the  glory  to  came,  ofwhofc  afflidioDSorfufferings 
 dotheyfpeakcbutof  tho  Saints,  cuen  as  the  Apoftledoth,  who 
 fuffcr  by  the  gift  and  grace  of  God,  arc  members  of  Chrift  and 
 temples  of  the  holy  Ghoft,  cucnof  thofe  fufFcrings  wherein  they 
 fuffer  with  Chrift ;  of  which  Saint  Ambro{e  yet  further  faith,  to 
 flicw  the  meaning  of  the  words  here  in  hand,*//ir  U  together  glori-  \^^^;'ff'iy 
 fed,  who  i»  fftjfer/agfor  him  fuffereth  with  him:  and  that  the  Apofllettequifttieadt 
 may  exhort  vs  to  fftffering.headdeth^that  a/thofe  things  tvhich  tvefuf-  Z'!/'^'l7*''' 
 f  er ^are  too  little  and  VHWor thy ,  that  for  thepaines  thereof fo great  re-  bortt-uradpafa. 
 war  d  of  good  things  tocomePjoHldbereiHrnedvntovs*  As  for  thcin-"''f^>,j^^^y^^T 
 finitcnelfcof  the  gloricof  hcaucn,  Ai.'Bifhop  well  knoweth,  but  """"f  W""- 
 that  his  idle  head  dclighteth  to  make  matter  to talkc of,  that  Af.  efr^^^'^w'^/^A^. 
 Perkins  vvas  ncucr  fo  idlcly  conceited,  as  to  imagine  it  according  7'"'  '■"»"'';"«- 
 tohiJ  conllructton,  that  any  pure  creature  enioycth  the  lame  \n  r,.ei(cihn^,Hm. 
 infinice  extent  of  meafurc  and  greatncfle,  but  only  of  time  and 
 continuance,  becaufcithath  no  end.  Now  infinite  in  what  (ore 
 foeucr,  cannot  be  anfwcred  but  by  that  that  is  infinite.  The  trcf- 
 palle  of  man  againft  the  infinite  maicftic  of  God,  could  not  fi. ffici- 
 cntly  be  anfwcred  but  by  the  infinite  puniflimenr,  which  bccaufc 
 it  could  not  be  ingrejtncflV,  whereof  a  creature  could  not  bcca- 
 
 V  V3  pablc, 
 
672  of  Merits, 
 
 pable,  was  therefore  fijpplicd  and  made  infinite  by  continuance. 
 For  thetaking  away  thereof,  there  was  to  beyeddcd  an  infinite 
 fatisfadion,  which  thcSonneof  Godyeeldedby  theinfinitenefle 
 ofhisperfon,  though  by  onc'.y  temporaric  fufPerlngs  and  death. 
 As  then  to  take  away  apunilliment  not  infinice  in  greatnefle,  buc 
 in  continuance  there  was  nccclFarily  required  the  mcrite  of  an  in-., 
 finite  perfon,  To  to  purchafe  the  glorie  of  heaiien,  which  to  the' 
 Saints  is  infinite  in  continuance  onely,  notingrcatncfic,  thercis 
 likewife  required  the  merit  of  an  infinite  perfon,  which  is  onely 
 the  mcrite  oflefus  Chritt ;  fofarre  are  we  from, doing  any  thing 
 that  may  carie  any  fcmblablc  proportion  of  merite  and  dcfcrt. 
 Now  infinitcneflc  of  gloric  as  touching  continuance ,  doth  not 
 make  a  manequall  to  God,nay  it  doth  not  make  theSaints  of  God 
 equal!  one  to  another,  who  arc  different  in  mcafurc  of  gloric, 
 though  cucry  one  cnioyeth  the meafurc  that  he  hath  infinitely  and 
 without  end.  Thus  Ad.Bifhop  like  a  drunken  man  is  ftill  offering 
 toftand  vp,  butateuery  next  ftcp  tumblcth  downc  againe,  and 
 can  fay  nothing,  but  what  ftill  redoundcth  to  his  owne  harmc. 
 Thepilierwecfeeftandeth  firmeand  furc,  andhec  can  finde  no 
 meancs  to  throw  it  down. 
 
 II.  W.  Bishop, 
 
 M.  Perkins  fourth  renfon,  Whofoeucr  will  meritc,  inuft  ful- 
 fill the  whole  Law  .•  for  it  we  offend  in  one  commaundemcnt,  wc 
 arc  guiltic  of  the  whole  Law;  but  no  man  can  fulfilhhc  whole 
 "L^^.ergo, 
 
 Anfvfer.  Ideyiie  the frfi  proportion -.for  one  good  worke  done  rvith 
 hii  dne  cirttmtftances^dotb  bringforth  merite  ^tu  by  altfhe  properties  of 
 merite  maj  be  proued  at  Urge ^  And  by  his  'otvne  definition  of  merite 
 '  fetdowne  in  the  beginning.  NotP  if  a  man  aftervfardjalLinto  deadly  ftny 
 heleefetb  his  former  merit  ibut  recouering grace ^he  rtfethto  his  former 
 merits  as  the  learned  gather  out  ofthatfaytttg  ofowrSamom^in  the  per- 
 J.ui  I  ^"  of  the  good  father^  Do  on  \\\xx\{^that  is  on  hisprodigallJonneretHr' 
 
 wiw^^awrjhis  former  garment.  His  fecondpropofttonts  alfofalfe^ 
 as  hath  bene  proued  at  Urge  in  afenerall  ijnejfion.  To  that  of  Saint 
 James,  although  tt  be  long  not  to  this  matter,  lanfwer,  that  he  who 
 offefideth  in  em}  ^  made  guiltie  ofall^  that  if)  hee(halibe  oifttrely 
 
of  Merits,  67 1 
 
 co>idem»ed^  as  if  he  hadlrokfn  ^H :  See  Saint  A  uguftine.  ^-f^fl-  »f  *i  ^''>* 
 
 rta. 
 
 R.Abbot. 
 
 M  Perki^iCMih,  that  hcc  that  will  mcritcmuft  fulfill  the  whole 
 Law.  M.Bt(hop dcnicih  that,  and  faith  \hat o»e^ood xvorke  do»ewiib 
 hu  due  circHm^ances  doth  bring  forth  merite.  Now  happie  men 
 are  they  wiih  whom  one  good  workc  is  of  fo  great  worth.  But 
 whatdothamanmcriteby  thatoncworke?  Surely  ifitbceamc- 
 riteofheauen,  I  doubt  not  bur /^.  5/y^?;>forhi$  part  in  that  meri- 
 ting facultie  wherein  hec  liueth,hach  in  his  opinion  by  many  merits 
 dcuoured  a  number  of  the  heauens  ofDemoeritm  his  innumerable 
 worlds.  But  I  pray  you  tell  vs  M.Bi[hcp,  if  he  be  •  curfedthat  con-  aCalf  la, 
 tinuethMOt  in  4II  things  that  arewritteftw  the  Ifooke  of  the  Law^  how 
 ftioiild  any  man  mcritc  by  performing  oncly  one  thing  ?  If  life  bee 
 tied  oncly  to  the  doing  of  ail,  why  doc  you  make  fo  many  merites 
 ofihat  which  by  thefentencc  of  the  Law  canncyeeld  oncly  one  ? 
 Nay  5.  lames  plainely  tellcth  vs,as  M.  /'^r^Wallcdgcthjihat  b  1?;^  b  j»in.>.io. 
 that  keepeth  the  whole  Law,  and^et  faileth  tn  one  point  j  is  guilty  of  all, 
 that  is,  he  is  in  gencrall  guilty  of  breaking  the  Law,  and  therefore 
 lieth  vndcr  thecurfe  that  is  pronounced  by  the  Law.But  this  place 
 Jld.  Bipjop  faith  belongethttotto  this  matter^  and  why,  but  becaufc 
 hec  knew  not  what  to  fay  vnto  it?  for  that  that  hee  doth  fay,  doth 
 fullie  make  againft  himfclfc  For  how  fhould  one  work  done  with 
 his  duccircumrtanccs  bring  foorthmerite,  when  notwith  (landing 
 the  doing  of  many  workcs  with  their  due  circumftances,  a  man 
 for  offending  in  any  one  hasfurely  to  he  condemned  as  if  he  had  bro- 
 ken all  f  Many  (mh  hc^a  r»~w  may  merite^and after  b^  fa//ing into  any 
 mortafi  finnCf  helofethhismerite.  But  that  cannot  bee :  for  the  Law 
 ashachbccnfaid,  makethnopromifcbutto  him  that  fulfilleth  all  ; 
 and  thercfotc  till  a  man  hauc  fulfilled  all,  hce  can  merjrc  nothing ; 
 and  therefore  hath  merited  nothing  by  any  former  a6i  or  aiSls^if  af. 
 tcrvvard  he  fall  into  any  trefpaircofrhcLaw.  Now  therefore  there 
 can  hec  no  rifingagaine  to  former  merit,  where  there  is  no  merit  nc 
 all,  &  the  place  which  hecitethin  that  fort  as  he  circth  it,  may  im- 
 port arenewingtochc  former  eftarc; hut  as  fouchingmcrir, itim- 
 portcthnoihingatall.But  \>hciherthofe  word-;  of  5*.  Iamesbc\ot\» 
 toihismaucrornot,le:.J./f?'tfwrcll  him, u ho thcrcupo infers  thus, 
 
 V  V  4  *  hrhub 
 
674  <^/  CMertts, 
 
 •=  ff^kh  ofvi  haih  net  femeitmefmned  ?  And  tfhee  hauejlnned  {oohkh 
 
 '^!ftfmn*ii^lt  cannot  be  dented)  and  by  one  [mne  be  gmlue  ofallftnneSy  then  is  he  not 
 
 iononpeccatiit ?  ^tucdbj  h/s  oivne power  but  bjf  Gods  mercy.  The  place  then  by  his 
 
 %miwg!rimn  iudgenicnt,  takcth  away  from  man  all  power  of  bceing  faucd  by 
 
 fetefi)&perv»r*  any  thiog  in  himlelfe,  and  leauech  him  to  bee  faued  onely  by  the 
 
 5««*T«"mS  niercie  of  God.    To  the  other  propofition  of  M.  Perktns  argu- 
 
 no»fuisvinbiu    mcjit,  he  anfwcreth  alfo  by  denial!,  and  faith  that  in  a  fenerallijue^ 
 
 la^f"lmur"'^,Pfon\\tthdii\\  ^tooutd  that  a  man  may  fnlfili  the  whole /atp  .•  but  by 
 
 that  he  hath  read  the  difproofe  of  his  proofe,!t  will  appcare  to  him 
 
 I  hope  that  hee  hath  prooucd  nothing.  Now  it  is  to  bee  obferued 
 
 how  fliiy  hcc  omitteth  the  place  o^S.hhn  allcdged  by  M.  Perkins, 
 
 d  i.loh.i.S.      ^  IfvDcfay  rve haus  no  (;«,  »<? deceiue onrfelueSj  (^c,  which inuincibly 
 
 prooucth  that  no  man  fulfilleth  the  whole  law,  becaufethcreisno 
 
 «  cap.j.4.        pj  jj,  without  fin^and  cucrie  finne  is '  the  tranfgrejfion  of  the  law, 
 
 12.  W.  Bishop. 
 
 Jiiipft  reafon.  Wee  arc  taught  to  pray  on  this  mancr,  Giue  vs 
 this  day  our  daily  bread :  where  wc  acknowledge  cuerie  morfell  of 
 bread  to  bee  the  mcerc  gift  of  God,  much  more  muft  wee  confcflc 
 heauen  to  be. 
 
 Anf.  M  Pcrkin  s  taketh  great  delight  to  argue  ont  of  the  Lords  prater^ 
 hnt  he  handleththematterfohandfomely^that  amanmaythmhehinu 
 tobefofrofoundly  learned,  that  hee  doth  notyet  vnderjiand  the  Pater 
 no^ei: for  who  taketh  our  daily  food  to  befs  meerly  the  gift  ofGod,that 
 we  mufl  not  either  make  it  ours  with  our  fenie  or  trauell,  weemuH  not 
 looke  to  be  fed  from  heauen  by  miracle, by  the  meeregift  ofGod,  but  ac- 
 cording  vnto  S .  Pauls  rule,  either  labour  for  our  Uutng  in  fome  af^roo- 
 uedjort,  or  not  eat.  Tet  becaufe  our  trauels  are  in  vaine  vnlejfe  God 
 b/ejfe  themy  wepray  to  God  daily  to  giue  vs  our  nouriture,  either  by  Jen* 
 ding  or  preferuing  the  fruit  es  of  the  earth  ^or  by  profpering  our  labours 
 vptth  good  fucce^e  :  or  if  they  bee  men  rvho  Hue  ofalmes,  byfltrring  vf 
 t  he  charitable  to  releeue  them.So  xvepray^ajr  much  more  earnejily,  that 
 God  Will  giue  vs  et  email  life  :  yet  by  fuch  meanes  Oi  i  t  hath  plea  fed  God 
 toordaine,  one  of  which  and  the  princtpall  it  by  the  exsrcife  of  good 
 workes,which God  hath  appointed vstowalkf  in,  to  defirue it.  And 
 St  cannot  but  fauottr  of  a  Satantcallfpirit^  to  caUit  a  SatanicalUnfolen' 
 cie  (as  M.  Perkins  doth)  to  thmke  that  eternaU  life  can  bee  merited : 
 »hef>  Saint  Auguftine  and  thebefi.  fpirit  of  men  fince  Chrtsis  time 
 
of  CMerlts,  675 
 
 fttboHgkt  AndtAH^hi  in  mofi  exprejji  ttrmes. 
 
 •        R.Abbot. 
 
 Jt  well  appearcth  that  vl/.  Prri^/w  better vndcrftood  the  Lords 
 praicr,  then  that  hchadanynecdtolearneofany  fuchflendcrma- 
 ftcr  as  M  Bi/hop  i$.  The  argument  which  he  vfcth,is  very  effed^uall 
 and  flrong.  Ifwc  cannot  merit  the  food  of  this  life,  but  muft  crauc 
 it  of  giftjinuch  leflc  can  we  merit  cuerlafting  life.  But  faith  AI.Bi- 
 /bfipj  our  daily  hreaiis  not fomeerlj  the  gift  efGod,  but  that  vetemnfl 
 €it  her  make  it  ours  with  ourfente  or  traueH  j  we  mufl  labour  for  our  li" 
 ttingi&c.  Bcitfo;  and  yet  by  all  our  expcnce  and  labors  &trauels 
 we  merit  nothing  ;  we  lookc  for  nothing  by  dcfcrt,  but  crauc  it  of 
 the  bicding  and  free  gift  of  God.  Let  M.  Bifbop  fay,  Js  there  any 
 man,  who  by  his  labour  and  paines  cannc  challenge  at  Gods  hands 
 amorfellofbrcadasofmeritanddefert?  If  hee  cannot,  but  is  Hill 
 bound  to  cry  araidft  all  his  trauels^Gw^  vsthii  day  our  datly  bread,  ' 
 
 why  doth  he  put  man  in  opinion  of  meriting  at  Gods  hands  eter- 
 nal! life,  who  cannot  by  all  his  workcs  bind  God  vnto  him  for  his 
 daily  bread  i  Wee  labour  therefore  to  layholdofeternalllifcby 
 fuchmeanes  as  God  hath  ordained,  and  by  the  cxercifcof  good 
 workes  which  God  hath  prepared  forvs  to  walkein,  but  after  all 
 our  labour  we  Hill  beg  eternall  life  at  Gods  hands,  asof  hismeere 
 bleffing  and  gift,  that  it  may  bee  irue  both  in  the  beginning  and  in 
 the  end,  that  *  eterMallltfe  is  the  gift  of  God  through  lefm  Chriff  our  ^  ^*""  ^  *^' 
 Lord.  Yet  he  tellcthvs  that  God  hath  appointed  good  workes  for 
 vr  to  walke  in  to deferueeiernall iife.  But  where  hath  l>e  fo  appoin- 
 ted? We  find  that  God  b|«  hia  Sonne  hathgiuen  vnto  vs  eternallhfe,  u  ,  },  , 
 andthathee  hath*^  prepared  forvs  goodworkes  to  tvalkein^^s  the  A-  cB^heCua] 
 poftle  fpeakcth,  namely  to  that  eccrnall  hfe  which  hee  hath  giucn 
 vs  ;jbut  that  hee  ha'h  appointed  vi  good  workes  to  dcfcruc  ctcr* 
 nail  life,  M^  Bi/hop  cannot  tell  vs  where  to  find.  Now  becaufc 
 the  rpirit  of  God  hath  not  any  where  taught  vs  fo  to  conceiue, 
 what  is  izbutSafamcaUtftfolency  thus  totcachagainll  the  doclrinc 
 of  the  fpiric  ?  And  wheras  hee  fai:h  that  Saint  j^njitne  and  the 
 bcjl  fptrit  of  men  fnce  Chrifis  time,  haue  taught  that  heauen  way  bee 
 pterttedj  wee  firrt  tell  him,  that  all  that  is  nothing  vnlcnc  Chrift 
 himfclfe  hauc  fo  taught :  andfccondly,  thathcc  falflyfathcrcth 
 
 vpcn> 
 
676  of  Merits. 
 
 vpon  the  Fathers  this  misbegotten  bafliard  ofmerir,  which  in  that 
 mcaninoashccandhis  fellowes  teach  it,  was  nciier  imagined  by 
 the  Fathers,  as  partly  hathappcaredalrcadk,  and  (hall  (God  wU- 
 lin^)  appcarc  further. 
 
 15,  W.BiSHOP, 
 
 Bnt  let  vs  hearehis  lafi  argnmeftt,  vt^hich  is  (as  hee  ffeak«th)  the 
 coftfent  of  the  ancient  Church,  and  then  Beginnethwith  S. Bernard, 
 who  /iaed  a  thotsfandjfeeres  aft/r  Chrtft :  he  (/>/  /  know  not  what  place , 
 the  quotation  is  jo  douhfhU)  faith^  Thofe  things  which  we  call  me- 
 rits, arc  the  way  to  the  kingdoroe,  butnotthecaufeofraigning.  / 
 anfwer,  that  merits  if ee  not  the  whole  eanfe,  but  the  promife  of  God 
 through  Chrift  and  the  grace  of  God  freely  hefioweden  vs^  out  of  which 
 
 ^,r.6tJ.CaHHc,ofirmeritsproceede:which^BcTn^Tdsow^^^ 
 
 ,,     ,  Secondly M^  citeth  S.  Augultinc  :  All  my  hope  is  in  the  death  or 
 
 iTiy  Lord  :  his  death  IS  my  merit.  TrHemagoodfenfe:  thatt^tkj 
 verme  of  his  death  and  pa^ion  mj  (innes  are  pardoned j  and  grace  ii  be» 
 flowed  on  me  to  do  good  worker  t  andfo  to  merit, 
 
 u  ?fii.iii.  Thirdly  Bafil :  Ecernall  life  is  rcfcrucd  for  them  that  banc  ftriucn 
 
 Iawfuriy,not  for  the  mcritof  their  doing,  but  vpon  the  grace  of  the 
 moft  bount  jfull  God.  Theft  words  are  vntrnly  tranfl^ted  iforfirflhe 
 maketh  with  the  Apoftle^eternaRltfeto  be  theprix^  of  that  combM^and 
 then  addeth^t  hat  it  is  not  giuen  according  vnto  the  debt  andiu/l  rate  of 
 the  workesy  but  in  a  fuller  meafure,  according  vntothe  bounty  offo  libe- 
 raU  a  Lord  :  where  hence  is  gathered  that  common  and  tnoFl  true  fen- 
 fif»c^,That  God  punifheth  men  vnder  their  deferts,butrcwardcth 
 them  abouc  their  merits. 
 
 praU:o.  4.  M.  Pctk'insturnes  bac^e  to  hagudinc  vpon  the  Pfalm.  110. 
 
 where  he  faith  (as  M.  Perkins  reporteth)  Hccrowneth  thee,  bccauic 
 he  crowncth  his  owne  gifts,  not  thy  merits. 
 
 Anfw.  S.  Auguftinc  woi  too  wife  to  let  any  fitch  foolifh  fentence  pa fe 
 his  pen.  fVhat  cougruity  is  in  this  f  Hee  crowncth  thee,  becaufc  he 
 crowncth  his  owne  gifts,not  thy  merits.  It  hadbeene better  faid,He 
 crowneththeenot  &c.'But  he  mi/looke  belike  this  ftntence  ofS.l^u^^U' 
 ftincs ;  When  God  crowneth  thee,  he  crowneth  his  gifts,  not  thy 
 Degrat.& lib,     mcuts.f^hich  is  truejfting  taken  in  thatfenfe  which  he  bimfelfe decla- 
 
 ukctf.^.         r^thiTo  fugh  a  man  fo  thinking(/i&^f  is^that  he  hath  merits ofhim^ 
 
 felfe^ 
 
of  Merits:.  677 
 
 felfe^  rpiihotitth.'^raceofGody\t nay  be  mo[\  truly  Cs'id  ,Goddo:h 
 crovvnc  his  ovvnc  gifts, not  thy  meiitSjiftby  merits  be  ot  thy  fclfc, 
 and  not  from  him;  but  if  wc  acknowledge  our  merits  to  proceed 
 from  grace  working  with  vs,  then  wc  may  as  truly  fay,  that  ctcrnall 
 life  is  the  crowne  and  reward  of  merits. 
 
 H/^  other  f  lace  on  the  Pfalmc  is  not  to  this  purpofe^hut  appertaint  10  pfii.,.;. 
 the  firfi  suflifcatioa  ofaJifwer^M  thefirji  word,  (jhicke*}  cr  reuine  me, 
 fitevceth plainly :rtewwe confeffe that  aJinneriscAlUdta  repcfitaKce.ifrd 
 rCfimed^notfar  any  defer  t  of  bis  otvac,  ^m  of  Gods  meere  mtrcit, 
 
 R.  Abbot. 
 
 The  place  of  Bernard,  is  in  the  Very  end  of  his  bookc  De  gratia ,  Y.irKsr.dt  ^m\ 
 ^libera  arbitrio,  where  hauing  before  deuided*/i&r  ^//?x  of  God  ft  '^■'"''^•'- ^o^* 
 into  merits  and  rewards  J  he  (licwcththat  mcritesare  uholiy  to  he 'iTdm.ft'&frt- 
 afcribed  vntoGod,  bcQii\ihi>  to  confeMt  toGad,  which  is  the  thing""^- 
 whcreiH  merit e  whoHj  conffieth,  isttotofoHrfreemlly  but  cf  God  ^«2'«»T«/^- 
 himfelfc'.  So  that  although  God  in  the  workc  of  mans  faiuation/""?'"""'""'^ 
 dovfcthewillofmanhimfclfe,  yet  there  is  nothing  in  the  will  of ///S"S^^^ 
 man  to  that  purpofejbut  what  is'  wholly  oft  he  grace  of  God.  Now  tuo^r  ,a'c.D.-us 
 hauing  difputed  and  (hewed  thcfe  things  atkrge,  in  the  endof  Wr/Si* 
 the  bookc  he  lliuttcth  vp  all  with  his  conclusion  .  '^  If  properly  f"'"''f"'"'T' 
 Vtee  vfitUterme  thofe  wh/cb  vte  call  our  merttes ^  they  are  the  feed-ASifrome^f" 
 oromdsofourhope,  irjCftemer.ts  of  our  hue.  toheyisofour  fecret  tre^''^*^''*''  'f  "''** 
 
 *)   a  ■  r  I  r  ft  /r       t  •'..'  dicimuiKc'iij 
 
 de{twatto»j  foretokens  of  our  future  happtneffe,  the  way  to  th:  l^ing-  mnufpaqu.idi 
 dome,  not  the  caufe  of  our  ratfninq-.  or  of  our  bauine  the  hnff.^l'"^"^""""' , 
 dome.  Where  plainc/y  he  giueth  to  vnderfland,ihai  vvhatloc- «r.^a*:v^/>r^<i«- 
 uerisfpokcnof^«r  merites,  is  but  vnpropcrly  fpokcn;  that  Godf,^'!-^;'^}^:!:'^^^^^^ 
 hauing purpofcdvnto  vscternall  life,  bcftowcd  his  grace  vpon/"-'/'i"  ^"'^'r 
 vs  to  Icade  a  godly  life,  as  a  foretoken  ihcrcof,  and  therefore^;;;,"  ""^'"■^' 
 that  our  good  workcs  arc  but  the  way  wherein  God  Icadcih  vs 
 to  his  kiogdome,  which  hee  of  his  ownc  mcrcie  hath  intenJcd 
 and  giuen  vnto  vs,  and  net  the  caufe  for  which  hee  is  mcucd 
 tobcflow  the  fame  vpoivvs;  eucn  as  ^aint  Juguflme  fpeakcth, 
 'the  xvayb)  rvhich  hee  will  brtngvs  to  that  end  which  hee  h.tthpto-      .  ,  •  p,  , 
 mifcd.  Now  what  fjyth  A/.i(/y2^«?p  to  this  place  oi  Bernard?  v.o  U^'i^iJ^^uIt!^ 
 Qucftionbuthehatbananfwerrcadie,  though  by  his  ownc  con-Z^.^'^'^'^^L'^!"'.^ 
 fclfioa  he  ncucr  law  the  place  j  fo  notable  a  facultic  haue  ihcfc  men  fTomfu*  ''"* 
 
67  S'  of  Merits 
 
 to  tell  an  Authors  meaning  before  cuer  they  looke  into  Him ;  for- 
 footh  Bernards  meaning  i$,  that  merit f  are  not  the  whole  caufe^  btn 
 the  promife  of  God  through  Chrifl,  and  the  grace  of  GodfreelybefloW' 
 edvpont/SyOHt  of  wb'fsh  our  merit  f  proceed.  Thus  he  anfwereih  Stfr- 
 »^r^by3plaine  conmdi^lon  to  Bernards  words.  Bernard  faith, 
 the]rarenotthecaufe{YesCsi\t\\M.Bip!opjtbcyztctheczu(c,ihough 
 they  be  not  the  whole  caufc  But  fee  how  fcholcthkc  he  dealcth 
 therein ;  for  it  is  as  much  as  if  he  fhould  fay.  The  tree  is  not  the 
 whole  caufe  of  the  fruite  that  it  bringeih  foorth,  but  the  rootc 
 whence  itproceedeth,  and  thcboughcs  whereupon  it  growcthi 
 whereas  the  roote  and  the  boughes  are  parts  of  the  tree,  without 
 which  it  is  not  a  tree  j  and  therefore  the  exception  maketh  no- 
 thing againftit,  but  that  the  tree  is  called  the  whole  caufe  of  the 
 fruite.  So  faith  hCjMerits  arc  not  the  whole  caufc  of  faluaiion,  but 
 the  grace  and  pf  omifc  of  God,  diftinguifhing  merits  as  one  part 
 of  the  caufe,  from  the  grace  and  promifc  of  God  as  another  part  of 
 the  caufe  5  whereas  mcrite  by  hisov/ne  rule  in  the  beginning  of 
 thisqucftion,  doth  alwayesneceirariiy  include  the  promife  and 
 grace-of  God,  and  can  be  no  mcrite  but  as  it  procecdeth  from 
 grace,  and  hath  of  God  a  promife  of  reward.  By  this  exception 
 therefore  he  faith  nothing  to  hinder,  but  that  merits  are  the  whole 
 caufe  of  faluation,  fully  and  dire6Wy  contrary  to  that  that  Saint 
 SernardUiih,  thatmerites(whichhe  intendcthno  otherwifebut 
 implying  the  grace  and  promifc  of  God)are  the  waji  to  the  king- 
 dome ,  hut  not  the  caufe  of  our  obtaining  the  kingdome»  Yet  of  that 
 which  he  fai  th,  he  tellcth  vs  that  it  is  Saint  Bernards  owne  doUrinCy 
 not  alledging  any  words  oi  Bernard  to  that  purpofc,  but  onely 
 quoting  a  fermon  of  his  where  there  is  nothing  for  his  purpofe,  ss 
 afterwards  (hall  appeare  in  anfwcringhis  tcftiraonies  of  the  Fa- 
 thers. In  themeanc  time,  whereas  he  exccpteth  thzt  BernardlU 
 ued  a  thoufand  yeares  after  Chrift,  I  muft  aunfwet  him  that 
 his  tcftimonie  is  fo  much  the  more  cffc6luall  ,  in  that  God 
 in  the  middcft  of  fo  great  corruption  and  darkencfie  did  ftill  by 
 M*l»fTof4/?«*  him  and  others  continue  the  light  and  acknowledgment  of  this 
 
 mtaejlinmorte     »|<iifK 
 
 tZZntumms-  Thc  ucxt  place  cited  by  M.Perkins  is  vndcr  S.Auftins mmc^ 
 urn;  rifugium  ^\^Q^pU  d^at  bookc  indccd  be  none  of  his :  ^  All  my  hope  is  in  the 
 &  reCnmSif     dedthofmy  L ord:  hts  death  ts  my  mertte,  MMt\hop  hereto  laith  that 
 
of  Mertti,  670 
 
 itutruein  agood  fenfe.  Where  wcfce  himrobccan  apt  fcholier, 
 [and  well  to  hauc  learned  the  IclTon  of  the  Index  ExpurgatoriM. 
 t  fVee  fetfome  good fenfev^on  the  errors  of  the  Fathers  when  they  are  ?,'^'*<^x^^P'*r. 
 eppofed  t$gain{i  vr  in  contenttons  with  our  adHerfuriet,    But  what  'l^^^-H'^-^*'' 
 jis  that  good/enfe^  Marry  ,  ^  the  vertueof  his  death  and  ^.tjfion 
 \grAce  Ubejlowedonmetomerite.    But  (urdy  hec  doth  not  thinke 
 that  cucr  the  author  of  thofc  words  intended  that  Tenfe.  If  hcc  will 
 make  thatfcnfc  of  the  one  part  of  the  fcntcncc,  hec  muft  ncccfla- 
 jrily  make  the  like  ofthcrcft,7'/&tf  death  of  the  LordUmymerite^mj 
 \refuge  ,my  fulnatton  ^my  life  and  refurre^ion.  If  his  meaning  bc^thc 
 \deatbofthe  Lordt<smymeriteti\\^lii^  hath  purchafcd  for  me  that 
 Irtiould  merit  for  my  fdfc;  then  inthereftalfofhallbce  hkcwifc 
 (aid,  the  death  oft  he  Lord  is  my  refuge^  that  is,  hath  purchafcd  for 
 iiDfc  thati  fliould  bee  a  refuge  for  myfclfe  ;  the  death  of  the  Lord 
 it  my  falnation^  life  and  refurre^toftj  that  [Sf  hath  purchafcd  for  mc 
 to  bee  faluation,  life  and  rcfurre(5lion  to  my  (clfc.  So  likcwifc 
 where  hcc  ad  deih,  *•  Aiy  merit  e  is  the  mercie  of  the  Lord :  fo  long .  ».  . 
 M  the  Lord  of  merey ptall not  faile^Ifhallnotvpam  merit e :  the  mcz- mi fcr.tti0D,mj,.it 
 iningfhall likcwifc  be,  the  mercie  of  the  Lord  giueth  mcc  able-**" ^'""'"''7'* 
 Inclictomcritetorroyiclfc,  and  to  long  as  his  mercy  failcth  notj""/iratiofi,tm 
 jfolongfliallnotlfailcofgoodworkcs  tomeritcand  deferue  hca- P^^J"*^  '''*''^" 
 luen,Nowihefeconrtru*5^ion$arc  lewd  and  abfurd,  and  indcedc 
 farrc  from  the  confcicnccofthc  writer  of  thofe  words,  who  fin« 
 idcih  nothing  in  his  ovvnc  workes  to  comfort  himfelfc  wiiball, 
 and  therefore  flicthvnto  the  death  andracriteofChrift,  and  the 
 mercy  of  God, as  his  oncly  fuccour,  and  the  cncly  ftay  that  hce 
 ^ath  to  rcllvpon.  Which,  that  the  reader  may  throughly  vnder- 
 Iftand.I  hold  it  not  amiflc  to  (ct  downc  what  the  fame  author  hath 
 written  in  another  place  of  the  fame  booke,eurn  out  of  the  fame 
 fpitit :  LetmyfoMle((i{th  hec)  l>ee  ftlent  toitlelfe.  andpaffe  oner  it'.^'^^f^h'^ 
 felfe,  notthinkingofitjelfefiiitofthee,  O  my  God^pecaufe  thoH  art  nmmA,eiir.ifat 
 lindeed  my  whole  hoye  and  trufi.  There  is  tn  thee  my  God  and  our  Lord^f  '"^'"'^  f*' 
 \le\u4Qhr1Jt,  the  portion  and  jiijh  and  bloudof  euery  one  ofvr.fVhere  i'*'>»»m  tun  re. 
 \my  portion  rataneth,  I  beleeuethat  /a}foraigne;uhere  mj blond ru.yf^^'^'Jl'"'^ 
 llethjbeleeue  that  / aljohaue dominion:  where  my  fie^j  tsglorifiedj  tjli»tm  inu 
 \knowthat  I  al foam  dor  tout.  Albeit  I  bee  a  [inner,  yet  I  doubt  not '^'JZtrXf^ 
 of  this  feOowflip  of  grace.  Albeit  my  finnes  hold  backe^yet  my  fub'^'^^'l^*  •■'•""'(<'*' 
 fiance  {^iimt\y  being  now  of  his  fleljj  and  hu  bones)  re^t4irerh  it.'ffi'"J"fr^^ 
 
 Albeft 
 
6^1  Of  Merits , 
 
 ^caro.jbiergo  ^ibtit  mint  oxfuc  defaults  doe  exclude  mee^  j/et  fe^ovtf/hip  of  nature 
 fort'omearegfi^it  p^^^fgfly  TW^i?  KOt  Axvaj .  I  mt(rht  dcfpatre  tfecaufe  of  my  exceeding 
 tio.f'ii\f!>!gui  great  [imtes  and  corrufttons  ,  my  aefawtt  are  wpmte  neghgeyices 
 '^"^T"'"^"/'  ^^'^^^  ^  haueccmmitted-f  and  dajlj  mthout  ceaflfjg  doe  commit  in 
 ti)jj'ido Fhi'ctrj  thought , and  vpord  and  ivo>ke,  artd  euerj  wav  thai  hnntane frailty 
 ,Ma^r:ficji:uy,  cmtn'^e,  bat  thatthyJ-FordfOwy  God)  became  irfh,  and  dwelt  4- 
 
 tbt  gtoiiofum  me         1  y  >  A  /  r    I       t  it 
 
 tjc  (ogMfco.       rnongnvs.  But  now  I  dare  »ot  defpaire ,  becanfe  hee  beeing  obedtenl 
 ^^mii'j  pecc^.  ^^,^  theevnto  death.euen  the  death  of  the  crtlje,  hath  tahn  away  tht 
 de  hac  communio-  ha-rMwrittngofoMY  (tHKCs,  and  faff  »itjg  it  to  the  croffe  .hath  crHci* 
 /'dft'Sfluftt  fi^!^f>^"ff^"ddeath.  Norvfecuretyltake  breath  and  heart  againe  y  in 
 pieapobibtnt      hsTfiwho fitteik at thjf right  hand  and tftaketh  intercejfion  forvr.  By 
 ^nelTcquiri:,  Et-  ^^^^^  words,  and  many  other  that  might  bcc  allcdgcd  out  of  that 
 /?  deii£-(ii  fropru  boolcc,  ihc  RcadcF  may  iudge  of  the  conftru6tion  that  A/.B/^Jop 
 vatur.c!lmmumo  makcth  ofthc  wotds  ciccdby  M.Perkifit.  Wee  fee  nothing  here 
 iimre^eUit,&c.    butconfcflion  of  finncs  inhimfelfcjnootherbopc  but  oneiy  for- 
 folSZ  proftTr  giiienes  of  fins  in  Chrift.Surcly  thefe  arc  not  the  fpccchcs  ofa  man 
 rUmiapeccAU      dreaming  of an  ablcncflc  giucn  vnto  him  to  dcfctuc  etcrnall  life. 
 fjs&htfinitM    No,  noj  it  was  neucr  heard  of  in  the  world',  that  the  meaning  of 
 "m'ST&Zu  ^^^^^  words.  My  hope  ^  wkolj  tu  the  death  and  Merit  of  Chrifi,. 
 itjinifiHe^'er".  fiiould  bec,  that  we  hope  tobccabic  by  Chrift  to  merit  and  dc- 
 ilm'^&'o^ntUu  ^'^^"^  faluation,  vniill  thefc  brazenfaced  hypocrites  wcrchircdt 
 inoiuquibm  hu-  andfet  to  workc  by  Autichrift  forthcconfufion  of  foulcs,  by  ma^ 
 pelTafepS^ifi  ^^"§  ^^^^  ^°  '^^"^  ^P°"  ^^^  brolccn  ftaffe  of  their  owne  mcrites, 
 v:rit(m  tuxim    in  ftccd  ofthc  oncly  fauing  merit  ofthc  bloud  of  Chrift.  The  c 
 ^I7ex  &'haZam  ^^"hful  hauc  al  waies  in  their  end  betaken  ihemfclues  to  this  hold, . 
 i»  wbu.Seddf  and  many  returning  vnto  God  cucn  at  the  laflgafpc,  hauing  no- 
 a'Zl'^ZliZ   t^i"g  ^^  themfelucs  to  comfort  them  fclues,  hauc  fecurcly  rcpofcd 
 fukdkusiiietiii   their  hope  in  the  merit  anddeath  ofChri{l,and  with  ioy  and  com-  > 
 l^lunfaZT'  fort  hauc  gone  to  God;who  ifthcy  had  vndcrftood  hopcin  Chrift 
 eruca,tuUttbyro.  accoidingto  iW.-S/l^filf/expofition  thereof,  ofbceingtobee  made 
 ?:4Lnoflrlmm!&  able  by  Cbrjflto  merit  hcaucn,  wouldhaucbeenc rent  and  tornc 
 affigemiUudcru.  inpccccswithpcrplcxity  andfcare.neithcf  couM  hauc  conceiued  i 
 fix"&m"'tem.  any  comfort  thereof  at  all.  But  let  him  alone,  he  ftiall  one  day  vn* 
 iHiffo  ''^^""fi-  dcrftand  the  vntruth  of  his  anfwer,whcn  he  (hall  bcc  glad  to  make 
 tmtireiptro,   c»  ^^^  ^^  ^^^^^  words  which  wc  hauc  fpokcn  of,  or  the  like  without 
 thzt  good  fence  Sishtt  callcih  it,  which  now  his  fenflclfcand  dead 
 heartimagineth  of  them.Thc  place  ofBaflis  as  cicerc  as  the  lights  i; 
 V  ;ycc 
 
OfMe^s,  683 
 
 m:  (I  be  fore  it 
 
 iycthclahourcth  to  cad  a  m:(T  before  it  aifo ;  but  cjnnot  To  doc  in 
 ibucthathcc  is  forced  m  part  toacknowlcJpc  the  truth  on  our  bc- 
 halfc  ^  There  is  Uydvp  eterna//re/l[[u'n\\  h^yor  them  ih^ijiriutlaw ■ 
 fully  tn  this  life, not  to  be  rendered  accordi»a  to  deh  for  tvorl^eij'ufpro-  n  [ 
 mdedaccordrng  t9  the  gntce  of  the  hounttfall  God,for  thenL.  th.tt  trtifi  «>» 
 \mhim.  Where  apparently  i?<«// all  udcth  to  the  words  of  the  Apo-  "'*  '^~*'  r.fx,yvt 
 ftic, '  To  him  that  tvori^eih, ihit  is,to  him  that  hath  the  rightcoufncs  J'*  ««'-n»'J5«j'a- 
 ofworkcs,  the  retv4rd  «  not  tmpmed^  hi  iauour but ly debt i^iud  *"./^*  -. 
 
 therefore  the  phrafes  bcingborroweufrom  the  Apcdle.muft  with  icy..,  amJi/n. 
 ihim  hauc  the  fame  meaning  as  with  the  Apoftlc  they  luuc.  His  j":ri«Ms  ks^tu 
 (meaning  then  is  plainc,that  that  eternal!  rcllis  notrcndred^if^^  ^.«Vx»  ^♦}«x(.  • 
 \ffdebt,b(tt  bifvpnj  offaHonr  andgrace\  and  ncucr  hath  any  ccclcfia-  J'"  ^."".^  '^ 
 fticall  writer  vndcrftood  thofe  phrafes otherwifc.Oncly  Al.Bifhop  uc^Z]^:^'i. 
 telleth  vs.that  Bifls  meaning  is,  that  it  is  not  rendrcd  according  to  1  Kom.44. 
 the  debt  0 f  tvor  kfs, tha^t  is  ^acc  fir  dwg  to  the  injirate  ofivorkjts,  but  mtt  Z"  ^^"*^"^"> 
 fnller  meafftre^andabofte our  merites.  Bui  his  mafters  of  Rhcnics  re-  *^"  "''  ^  °*^"' 
 lc6l  this  commentary  ofhis.and  doc  tell  him  that  our  workcs  are 
 f^fM/l/  rvorthjf  efeHcrUfling  Itfe.God  then  doth  not  exccede  the  rate 
 bfour  workcs,as  they  fay.but  giucth  oncly  v\ hat  wee  are/«//f  war- 
 \hjt  of, whit  we  fully  and  iuftly  merit  and  dcfcrue  thereby.  Yea  and  m  ii:,(m.Te,i.,>,;: 
 they  fiw  well,that  to  teach  otherwifc  as  M.  'Bi/hop  dofh  is  to  oucr-  -^"«9M.r»w,  4. 
 Ihrowmerite.  ForifGoddogiuevsaboac  oui- mcrirs,  then  wee 
 doc  not  mciit  that  which  God  giucth;  or  ifwcedoe  mcriteit,thcn 
 It  cannot  be  faid  to  bee  abouc  our  merits.  Butitisaboue  our  mc- 
 (itcs,rayth{JW.5.y2'<?/>,  therefore  it  foliowcth  neceflarily  that  wee 
 tJoc  not  merit  or  dcferuc  it.  Yea  wee  hauc  fecne  before  out  of 
 Fulgent ius  ani\  Bernard  J  that  Gods  reward  doth  fo  incompdra' 
 p^  exccede  all  the  meritcand  workcof  man,  as  that  ercmall  life 
 is  not  due  thereunto  by  r'tjrht^  neither  fbould  God  doe  anj  wrong  if  -en 
 
 }};e  did  not  gine  it :  and  therefore  the  fentencc  of  SafilTi%  true, 
 liccordingtotheApofHesintendmentof  thofe  termes  which  hec 
 Irfcth,  that  et email  life  U  not  rendered  by  way  of  debt  forworkes, 
 t>ut  by  grace  y  tint  is  ,  freely  bejfotved  to  them  that  tru^  in 
 y:m.  AI.BipJop  tQlkih  vs,  that  hec  maketh  eternall  life  to  be 
 \he  friK^e  of  the  combat  :  but  what  of  that,  feeing  hec  giuch 
 Vs  to  vnderftand  that  this  priz^e  is  with  fauour  and  racrcie  prc- 
 pofcd,and  with  the  fame  mercic  and  fauour  rendrcd  to  them 
 that  h^ht  the  combat  i  Therefore  hec  faith  in  another  placcj 
 
 ~ "        »  Tbtr§ 
 
e 
 
 681  Ofi^rtts. 
 
 n'^.fd.ichumiHt  "  There  is  nothing  leftthee  0  man  togUrleof,  whofe glory wgandhofe 
 Ou/ ;•  Jm-  cofiffietb  in  thtSy  that  thou  morttfie  all  that  u  thine ^andfeekjn  Chrifi 
 xi\«ff1«/  nt  ^  the  life  to  come\vi>hereof  hming  thefirfifrttitstveeare  norv  therein,  U- 
 yi»x^l,m'^f  .  ^y„  y  their  nee  and  otft  ofGed.  There  is  then  with  Ba^laa 
 ,i!fi'^m>i,i>\'  merit,  no  debt  in  any  lortjbccaufc  we  hue  wholy  by  the  grace  and 
 ?v».l<i  7^  ««/.«'-  giftotGod/o  thdii  M^Bijhoft  expofitionis  but  a  niccrc  falfication 
 ^ty  A^*  trsi  Id    q[  BafUs  words. 
 
 w  tn««T5,{«i5-     ^  perkjns  further  ailed  gcth  a  faying  o^Jufw^He  erowneththee, 
 
 Ts  l  Iwli''^  becatffe  heecrorvneth  hk  owne gifts,  not  thy  merits.  M.  Bifhsf  an fwc- 
 
 iiciiT^^Mx''^'  rc'.h,ih2iZS.y^fifttntva6too  tvtjetolet  anyftichfooliJhfentencepAJfehit 
 
 -nt  W*  ulov'rut  pen.   Hce  queftioneth  the  matter",  fFhat  congrnity  is  tt  to  fay  thus? 
 
 Ui^it,  tVi\»  «>  He^diret^eth  a  better  forme  of  fpcech,/r/&45^f»tf^tfr/^ryJi/W/i&/«. 
 
 fj'^s^"^^  Now  ifthcfcntencc  be  S.y^«i?m,  what  will  men  buttakeAT.^^ 
 
 *'^  '*'        /hop  for  a  foole,tbdt  wold  fo  vnaduifedly  teffiele  S.^nfiin,  and  tak 
 
 vpon  himtocorrefthis  words  when  hee  had  nocaufrf  The  place 
 
 indeed  is  mifquotedjCither  by  ^./'tfrj^mi  miftaking,  or  by  the  o- 
 
 ucrfightof  the  Printer,  for  in  ftcadof/y^/.  io2«hce  hath  quoted 
 
 P/^/.ilo.bymifpIacingofthefigure,  averyfmalland  caficouer- 
 
 *  Augnji.{nVfaL  fight.But  S./^«/?/»in  Pfrl.ioi^^i\\i\\ckv^oxds,''Hccrow»eththee 
 
 iOi.Efgoeor<mtt  Ifgcaufehc crorvnethhis  oxvnegiftfjnotthymerits.  Which  isthcfame 
 
 \'>rlTtnmm^i-  incfft^l  with  that  which  M.  Bt^of^nttcih  in  place  o^ it,  very  of- 
 
 ta  tu*.  jgjj  repeated  hyS.  ^uftin^cithcr  in  the  fame  or  very  ncer  the  (ame 
 
 words,  that  God  when  he  crowneth  vs ,  f  crovfnteb  hU  ovene  gifttf 
 
 Vtfiti'trlf.l.  fot  ottr  merits. But  he  anfwcrcth  hereto  very  vntrulyand  deceitfully 
 
 &  digrsuetUb.   jt  is  ttuc  Indeed  that  S.^ujitn  there  fpeaketh  to  him  that  thinketb 
 
 trb.c.6.7.  ^^  j^^j^  metits  of  his  owne  and  of  him(clf,that  God  wil  not  crown  i 
 
 thofe  becaufe  they  are  onclyeuill,  and  hec  giucth  not  thecrownc 
 
 to  euill  workes,  but  he  crowneth  only  his  owne  gifts, becaufe  in  vs  < 
 
 Jr^'/^iwi   there  if  no  good  workCjto  which  onely  thecrownc  isgiuen,  buc 
 
 t^ta'c'ogttaftti     onely  by  Gods  gift.  1 7o  him  tbatfotbinketh^^^mh  hee)  itisrightlj 
 
 -vtr^tmi  dic$tur,  f^ACfKicrorpneth  his  oven  lifts  .not  thy  mtrits^ifthoMhauethymeritt 
 
 dona  tns  cormxtJ       *  .  ,  .        f''r--ft/fit       1  t%  ^     t  ^   s 
 
 Vtus,Htn mtriu  ofthyfelfc  ondnot  of  hts gift: for  tfthey  befucb^theybe euill,  andGod 
 TroncnibiUo'  crowneth  not  thofe  that  h  €uilly  butif they  be  good  .they  be  the  gifts  of 
 (unt  menu  tux:  God,  Now  to  thofc  words  M.Bifhof  addcth  in  the  fame  letter  as 
 ^un*m!dfrMtt*  »f  it  were  S  Attflins,  vvhethcr  by  the  Printers  fault,  or  by  his  owne 
 ^MMutemmaU  Jewd  falftiood he canbcft tell hin)felf,thi$ animaducrfion, J?*/ ifrfi 
 DeStZllm  ackn^tvledge  our  merits  tofroceedfromgraceworking  with  vs.themaj 
 lorn  pit  fifidtiu  jvgios  truly  fay,  that  cternaH  life  i4  tht  cr9mic  and  reward  of  merit*. 
 
of  Merits.  ig^ 
 
 But  M.  Bi^jopf^xiii  S.  Au^ine  ttll  you  fo.'  Will  you fo  wnfully  abufc 
 
 himandpcrucrthiswordi  and  meaning?  Surely  in  the  beginning 
 
 of  the  next  Chapter,  which  is  but  ten  lines  after  the  wordi  cited, S. 
 
 Ait^ine  fdith  ihuii'lfthen  thjf^ood  merits  be  Godsgiftsfioddoib  n§t  ^JSiZ^/Ji'" 
 
 crowne  thy  merits  a<t  he  merit  s^bm  m  his  owne  gifts.  In  which  words  '**'"*  "".'•j'« 
 
 he  plainely  denictli,thiU  there  is  any  rcfpcft  of  cur  merit ,  or  that  nur^T^-  "^' 
 
 Codaccounteth  vs  as  hauing  mcrited,but  that  he  giucth  the  crown  '7'"'"  """*'  "** 
 
 tnd  reward  oncly  as  to  his  owne  gifts  which  he  himfclfe  hath  be-  fut.'^'*"^  *** 
 
 ftowed  vponvs.How  bad  a  man  then  is  UU.BtJhgp^toimkc  S.^u- 
 
 /?/«  fay,  thacGodcrowDcth  our  good  works  proceeding  from  hie 
 
 eraceasourmerits,whenJ'.y^«{/?/«*cxprcflyand  flatly-denicth  the 
 
 ^me.But  there  is  yet  fome  further  poifon  hidden  in  his  words ;  for 
 
 when  he  tiimtxhtnentt  praceee^ng  from  grace  vforkjng  yvithvr, he  di' 
 
 uidcth  betwixt  God  and  vs  that  which  S.iy^H^in  makcth  entirely 
 
 the  gift  of  God.  The  workcis  not  mccrely  of  the  grace  of  God  in 
 
 TS»  but  of  grace  working  with  w,  becaufc  we  al  fo  as  well  as  grace  arc 
 
 partakers  of  the  worke.  So  then  S.  Aufltn  muft  not  fay,  that  God 
 
 crawnetb  his  owne  gifts  not  our  merits^  but  Cod  crowtietb  p/trtljf  his 
 
 cwne giftSydndfortly  our  merits,  becaufc  the  good  works  which 
 
 he  crowneth  are  partly  of  hi«  grace,  and  partly  alfo  of  our  ownc 
 
 five  will.  By  this  oieanes  M4flerB$fbop  would  hold  it  very  abfurd, 
 
 which  the  fame  Satnt  Attflindith  in  the  other  place:  ^  fVhen  God  tek/Zioj-Ww 
 
 crowneth  our  merits  he  erewneih  mthitigelfe  but  his  owne  gifts  :  for  rix^mfl!Tmhii 
 
 ifhec  crowne  nothing  elfe  but  his  owne  gifts  ^  if  he  crown  nothing  at  «/««'' f^^itf** 
 
 all  of  ours,  then  what  part  of  the  crowne  is  it  that  we  can  fay  is  ""*""" '"^ 
 
 merited  and  dcfcrucd  by  vi? 
 
 His  anfwer  to  the  laft  words  ofy^*y?wis  excluded  by  the  very 
 words themfclues:'Z«r<i/ir/^j' namesfake  thou  wtlt  ejmcken  »»r:»«  t^„,  pa/.i^,. 
 thj  rtghteoufneffe^not  in  mine;  not  becaufc  I  haue  deferued  it,  but  be-  Propter  nomen 
 caufe  thou  art  mercifuU.Thiiphcchc  faith  appertameth  to  the  fir Ji  'Z^fifHTZ^i^ 
 iu/fificatton  of  a  j^nnenbutitCccmcth  he  gtuc  the  anfwer  fomwhat  tuitxfliia.ntHin 
 too  early  in  the  raorning  before  his  eyes  were  well  opened:  for  o-  Z'^uT.fTam'tu 
 thcrwife  he  might  hauc  fcenc.that  thefc  arc  the  words  of  a  man  al-  *">C"*rt<. ' 
 ready  iuftjficd.vttered  in  the  nanie  of  the  Prophet  of  God,  not  in 
 theprcterpcrfeif^tenfcasofa  thing paft,  but  in  the  future  tcnfe, 
 as  ofa  thing  to  come  :  Thou  (halt  or  u>,lt  ^u$cken  mee,  and  there- 
 fore cannot  be  vndcrflood  ofanyfirft  lullification.  The  Prophet 
 bcciog  already   in  part  rcuiued  to  the  life  of  God  ,  pravcth 
 
 X  X  '  m 
 
^§4  of  Merits. 
 
 ftil  to  be  reulucc!  andquickcned  more  and  more.aftd  promifeth  to 
 hinifelfc  byaffutanceof  faith  through  the  holy  Ghoft,  that  God 
 will  fo  do,«ff/  i»  myrighteoHfnes^{M\\  he,as  Aufitn  cxprefleth  \tmt 
 hecaufe  I  hane  defcrued  it,  but  for  hk  ovfne  namesfakf^  for  hts  otvne 
 >wffrr«rJ<i/^*,giuingco  vndcrrtandjthat  notondy  the  beginning  of 
 theworkeofGodjbucalfothc  proceeding  thcreofis,  not  forany 
 merit  of  manjbiu  by  the  mercy  of  him  by  whom  it  was  firft  begun. 
 And  whereas  he  faith  that  they  confefle,  that  afnner  is  cAlledtc  re. 
 pentance  and  reuiaed^notfor  any  defer  t  of  his  owkc,  bm  of  Gods  meert 
 wtfr«(f,hcdoth  but  blind  his  Reader  with  a  concealed  diftiniSion 
 uofTuRificatiV  ofmcritjhauinghimfelfc  "bcforc  taught,  that  his  workes  of  pre- 
 on.  e  .11.  p  jpation  are  the  caufe  of  the  iuftificai  ion  of  a  finner,ashchath  cor- 
 ruptly argued  out  of  the  words  of  Chrift,  Manyfmnes  areforgiuen 
 herybecaufefhe  hath  lotted  much  So  that  the  tcrme  dinttere  mercie  is 
 vfcd  only  colourabiy&  for  fafhion  fake,neithcr  doth  he  acknow- 
 ledge the  meere  mercy  of  God  in  any  fort,but  as  the  PelagiaD  here- 
 iickesdid,in  the  fitft  offer  of  his  graces  -'....t  js-; 
 
 14.  W.  Bishop. 
 Hauingthus at letigth  anftvered  vnto alt thatM.?crU\ns hath al^' 
 
 tdged againfi Merits:  let  vsfee  what  tanbefaidfor  tbei»t  foRewing 
 t  neare  as  lean  }A.?ex\dm order.  '  "^  '''^'^  ''"'  ^^'vrt.-.;' . 
 
 lee 
 at 
 
 Obie<Sion$ofPapifts,fohetermeihour  rearoni.       ■   ' 
 
 Ftrft^tnfundry  places  offcripturCi  promife  of  reward  is  made  vnto 
 
 good  works. \^\\\o\x  do  wci,(ha!t  thou  not  rcceiuc?To  him  thatdoth 
 
 well  there  is  a  faithfull  reward.Feare  not  to  be  iufti  fied  vnto  death, 
 
 Gen.4.  bccaufethe  reward  of  God  remaincth  for  eHer;rf»^  When  you  arc 
 
 Ecci!//.*  rcuiled&pcrfccutedforniyfake,rcioycc,  for  great  is  your  reward 
 
 Mat.^.  in  hcsiucn^and  a  hundred fuch  like  j  her  fore  fuch  works  doe  merit  hea^ 
 
 Hen  for  a  reward  fufpofeth  that  there  was  a  defert  of  it. 
 
 M.  Perkins  anfwerethfir^y  that  the  reward  is  of  meere  mercie^ 
 fflthout  any  thing  dine  by  men, But  this  is  moft  apparently  falfe;  for  the 
 Scripture  exprejjeth  the  very  workfs  whereof  it  is  a  reward:  againe,  a 
 reward  in  Engltfhfuppofeth  fame  former  pleafure  which  is  rewarded; 
 etherwife  it  were  to  be  called  agift^&not  a  reward:  (^  much  more  the 
 Latine  and  Greekf  word,}A\{\os,McTces,  which  rather  fgnifie a  mans 
 btreandivages,  thenagtft  or  reward,  fVhtrefore  M.Ptrkins  skippes 
 
of  Merits.  6Sr 
 
 to  ^fecondfhift :  that  for footh  eternaUUfe  u  4n  iftheritufjce,  bnt  not  tk 
 fex9arA. 
 
 Reply  TVil^oxv  well  that  it  if  an  inhertt/itnce^hcauft  it  is  onelj  due 
 vntoihe  adopted  fonnes  gfCsdihut  that  hindreth  not  tt  to  be  a  retPard, 
 for  that  it  ts  our  heaHcnly  Fathers  pleafureythat  al  his  fonnes  comrmnf 
 to  thtyears  ofdtfcretionjha/  by  their  good  eariage  either  dejerue  tty  or 
 elfefor  their  hadhehautoMr  be  dtjinherited. 
 
 M.Pcrkins  haningfogood  reafon  todt^rufl  his  two  former  an ftvert^ 
 fites  to  a  third:  andgrameth  that  et email  life  is  a  reward,  tet  not  ofonr 
 ivcrkfSfbttt  ofChrifls  merits  imputed  vnto  vt'this  is  that  caftle  vcherin 
 Be  holds  him f elf efafe  from  aH  Canon  fhot:  but  he  is  foully  abufed,  for 
 this  anfwtr  u  the  mod  extrauagant  of  all  the  reft,  as  beeing  furtheji  off 
 from  the  true f en fe  ofthtScripture-.examine  any  one  of  the  places^  and 
 ababemaydfjcouerthe  incongruity  of  it. -name/fy  Chri/l  faith  ,  that 
 great  is  tbetrrewardwho  are  reuiled andperjecuted  for htr fake :  ajfig* 
 mng  the  reward  vnto  their  conftant  bearing  and  enduring  oftribulatten 
 for  Gvdsfal^-^andnit  to  his  owmemerttt  imputediandtfyou  defire  afor- 
 mallfentencepttingthis purpofe^taf^ethis :  Eucry  man  fhallrccciuc  i.cor.j, 
 hisrcward,accordingvntohisownc  proper  labour,  ^iw^wdfrfrfer-^"' 
 ding  to  Chrifls  merits  tm^Htedvnto  him.  So  a  doer  of  the  work  fhall 
 &e  blclfcd  in  his  6z^^i:and  not  in  the  imputation  of  another  s  deed. 
 
 R.  Abbot. 
 
 HcrciW.-5//^^phauinghithertofaidmuch,andanfwcrcdiuino. 
 thing,  faljcthinliandtoftiarpcn  histoolcsand  weapons  againe, 
 which  were  blunted  and  dulled  by  M.Perktns,  And  firft,hc  oppo- 
 fcthplaccs  where  mention  is  madeof  r*)r<«^<^,  prefuming  that  rr- 
 »f4rimuftnece(rarilyfuppofcand  enforce  merit  and  defer  t, To  thij 
 M.Perkins  hath  anrwfrcd,thatr#»'4r^is  ivjofoldiofdebt^c^efMer- 
 cie.  Eternal!  life  ^Uc  h'lth, is  a  reward  of  mercy  gitten  of  the  goodvrillof 
 Gtf<i,and  not  properly  rcpaycd  as  due  to  any  thing  that  is  done  by 
 man.  A/.5<:/^ffprcpIicth,thatrA/>  is  apparently  falfe:  for  the  Scripture 
 (faith  hc)expre^eth  the  very  works  ^herofttisa  rewaTd.]i\iz  I  aiilvvcr 
 himagaine^thatitisnotfalfc,  butverytruc,  bccaufc  although  the 
 Scripture  do  fet  foorth  vnto  vs  eternal  life  as  the  reward  o(  (uch  & 
 foch  works,yetthatifnottotyethc-Origina!lof  thciewardto  the 
 \vorkc,butoncly  to  note  the  fcquele  thereof:  the  reward  heehng  in 
 truth dcriucdfroni a  former mcrcic  whcrby  it  was  promilcd  before 
 
 Xx  2  the 
 
6%6  of  Merits, 
 
 the  worke,and  by  which  both  the  worke  and  the  reward  are  giuen 
 .  .*/  «  vntovs  Nay 'Theyyet  were  ^otth^mfeitiesSiuh  S.Juftm,  toithem 
 conc.\ iMondum  Jaluatto  WM promtjea,that ho m^n mti^bt glory m hs4 tnfrfts'.yeatbeji to 
 ernHt  qinbiu  pr«-  whom  ttivM  promifedwereAifopromtfed  themfelues .  that  the  whole 
 tjmfnui  der„m.  ffoUyofChrtJimayjay^BjithegraceofGodlam  that  1  am.hfVhAtfie^ 
 tngi'jn*rttur:&  uer GodpTomf fed,iiiti\hc so^iinc.heepremtfed  it  to  vs  beemo  vnvtor- 
 
 qutbn  pomtffum     ,  .      ,     ^  \    ,  ,         "/.*  i  /-        f       i 
 
 cft,cU4miffipra.thte^that  It  mtghtnot  beepromi{edA4  turetvara  torvorkes^  tat  hetng 
 
 '^ifl'TbrSid!^  &^^^^''*^i^^^^^^^^^"i''^^^'  "'*'**^^'f^'^^y  ^/«tf«.  So  that  although 
 M, Gratia  Dei     tlttviAWhithc, 04  ttv^ere  are^Ardfor  right  eoufnejfe,  yet  it  is  indeed 
 i'ydtmin/fd!'  but^r4ftf/tfr^4^tf,  as  out  of  him  alfo  \vc  ftaue  lie ard  before.  But 
 jep.wt  fupk      faith  M,  Bf/hop^  a  reward  in  E»g/i(h  fapp&feth  fome  former  fleaftife 
 iumdegrjid'  ^''^'^ ^^'''''''''^^''''•But thacis  Qotalwaics  fo :  for  I  doubt  not  but 
 iib.arbit.caf.s.     many  times  an  Englijh  begger  hath  come  to  him  and  asked  him  a 
 Supra  fecix      rc  watd,  at  whofc  hands  notwithftanding  he  hath  recciucd  no  for- 
 mer picafurc;  and  cuen  fo  muft  Matjier  Bi^op  beggc  at  Gods 
 hands  the  reward  of  cucrlafting  life.    Yea  but  then  ij  (hould^^ 
 calleda^^iftandfiota  reward:  and  did  nothecknowtha?ici8call(?dl 
 dRom.<.»j.      agift}^EternalUtfe{(3:\ihSahtPaule)u  the  free  gift  of  God,(%i\i!i: 
 rn  ^ijitfJtse,      faith  of  his  fhecpe:*  Igiue  vntothem  eternalUife/Jhu  is  the  record^ 
 f  Uohn  5«n     ^^^^^  ^^*"*  Iohn,that  Godhathgiuen  vntovt  eternall life.  If  may  be 
 he  cannot  fee  how  it  fhould  be  called  both  agiftanda  reward,  I  will 
 tell  him  therefore  thaty^r/tfff^Mw  ^«/W,  andiniefpeiS^  it  is  called  a 
 rewardybut  fimply  and  abfolutely  jt  is  oneJy  gift.  Compare  eternall 
 Jife  to  the  worke,and  look  no  furthcr,and  fo  the  Scripture  calleth 
 It  a  re  ward.Buc  conHder  rhe  original  from  whence  the  work  it  fclfe 
 al(b  proceedcth,and  all  is  mccrly  and  wholy  gift  :  yea  and  though 
 in  a*^  and  execution  the  work  be  before  the  reward,yct  in  intcndc- 
 ment  &  purpofc  thst  ifvhich  we  call  the  reward  is  before  the  workj 
 and  God  therefore  giuech  vs  good  works,  bccaulc  formerly  by  his 
 cle<Sion  he  giucth  vs  eternall  lifc.From  the  Englifli  word  he  goetli 
 to  the  Greek  and  Latin,/:*'cfl«f,  and  mercety  &  {3ih[\^they  rather  [igni~ 
 fie  htre  or  wages,  thengift  orreward^And  what  ofthat,feeing  the  A- 
 sRom.4.4.        poftic  teachcth  vs  to  diftinguifh  th^^t'o/^'Siiyxvagcf,  may  bee  recko- 
 ned to  a  man  hyfanour  c$  notby  dcbt.^oi  he  could  not  Czy:*To  him 
 that  worketbythe  wages  is  not  imputed  by  fauoHrJbut  by  debt,  but  that 
 there  is  an  imputing  ofwages  by  fauor  alfo.  And  this  appcarclh  in 
 the,who  being  called  into  the  vineyard  at  the  i  i.houtc,yet  recc/- 
 h  Wat.»o.io.i4  i,j{j  fQj.  wagcs,^  byfamr^noi  bjdebt,3is  much  as  they  who  were  firft 
 
 called. 
 
of  Merits  ^g^ 
 
 Ci\kii^^.\dhAd^orttttii6ftrdtH  MdheaUof/heday,  The  Lord  of 
 
 thcvincyatdg;i\iCthc^\^cCimcwigcs,*ftot Mpaytngapricatotheir , 
 UboHT,  l>Mtp9wriMf  foorth  tht  ricbes  ojlots  voodneffsfihtm  nhom  he  "/'"/^-f-^'^'- 
 cbofe  mihota  vrtrk*,  taut  eu€M  thtyaljo  u>b0  bamifrveut  mtb  much  U-  ^o"  Uhari  i>r,:,ii 
 bottr,  andbaut  reeitttedno men  thtn the Uft^  may  vt$derfiar.d.ihM^'^L""^"^'^r''" 
 
 It  let  CI  '  J       "^  xi  tonicgtu  fuK  *•* 
 
 tbeyhAHC  r€cetuedag%rt  ofgrace^  not  awages for  thtirworkes .  Thus  "'3-*»<fi»toperi. 
 M  Bi(h9p  Teeth  hire  Mndtvages  to  be  a  matter  of  fauour,  and  the  re  ■  tnflflt!i-"aui 
 )r4r(^«^»-0ri^/,in  feme  fort  fo  called,  to  be  nothing  cHc  indeed  but  *»""^'*''tah*re' 
 ^igift  of  grace  And  if  he  will  vndcrftand  it  ochcrwirc.lct  him  hcare  (it'^- "Jl^J^* 
 the  I  efolution  of  A/dri^*  the  Hcrcmitcliyino:^  Some  not  keeping  the  ">*'"tfp*runt,tn- 
 commMdemetittyyei  thinks  t^'f  beleeue  artght:ag4ine,fome  there  4tre  gfju'^nt^lTpfrl' 
 who  k^f^ing  the  commadcments hope  to  receiue  the kifgdome  ofhe^uc  '"^^*P'ff'  fnenede. 
 m4  pp^gesdnevnto  them  both  o^thejefatleofobtainatg  ihcfume.        hu  <}Z\u'Tm^x 
 M.Perkms  anfwcreth  fccondly,  that  t^rki»gdome0fheauents1''''^''^r*"*fi'fi'. 
 froper.y  4n  inherit  ance ,  but  i$  czWcd  a  reward  one/^b;figure(^  re  fern  "';l^i„,:,„, 
 b/amce.To  this  M.BtPiop  rcplicth,(hat*/ is an$nherttance^ becaufe  tt  wc  <»n\%t  ». 
 is  ottely  dtu  to  the  adopted  fonnes  of  God.  But  chat  is  nut  all :  for  it  is  ""*'  '^^  »•- 
 not  fo  called  onely,  becaufe  it  is  on.ly  due  to  the  adopted  fonnes  of  ^^'"'  "''"'• 
 Godjbut  becaufe  by  vertuc  of  their  adoption  they  hauc  the  title  of  ^Ci^n^!!!'^ 
 itjcucnby  being  new  borne  the  fonnes  of  God.  For  inheritance  is  fl«m«,,  Uiu 
 a  matter  of  birih.and  though  a  man  be  of  ncuei-  fo  good  dcfcrt.yct  ys^-^-  d^^in. 
 can  he  hauc  no  titlcof  inheritance  thereby.  The  younger  brother  ^'  '^^'^^'^"e 
 may  be  ot  better  defert  then  the  elder,  yet  that  cannot  make  hini  •"'^•^*~' 
 his  fathers  heire.  Where  the  thingis  by  defert,  amancanhaueno 
 tide  to  it  till  he  haue  deferued  it,  but  what  is  by  inheritance  a  man 
 hath  the  right  of  It  before  he  can  do  any  thing  towards  the  defci^- 
 uingof  it.  >A/^hcn  thcrfore  the  Scripture  fcitcth  foorth  vnto  vs  ctet- 
 nal  life  vndcr  the  codition  of inhcntace,ir  plainly  tcachcth  vs.that 
 wcattainenot  vntoitbyany  mcritsor  workes,  but  that  before  any 
 works  God  by  adopting  vs  tobc  his  children,  giueth  vs  the  ftarc  8c 
 prcrogatiue  thereof.  Add  thcrforc  whereas  >1/j?//Z'ff/>  faith, that  </ ;/ 
 ««r  heauenlj  Fathers pleafnre jhat aU htx  fonnes  eomingtothejettrsof 
 difcreiton  [honld  by  their  good  cariage  either  defer  He  u^urelfefor  thetr 
 ^adbehamorbedi/inheritedhcCpc2i\zcthita\\  aducnturc,qui:econ« 
 traric  to  the  nature  ot  the  thing  whereof  he  fpeakcth, And  fee  how 
 improbably  he  f|ieakcth  in  rcfpe(5t  ot  humane  courfcs,ro  u  hicVi  he 
 alludcth:  what  is  there  no  remedy  but  that  a  Ton  muft  cither  dcicruc 
 liis  inheritaccjorclfc  be  difi.ihcrired?  Arc  fathers  wonttomca'urc 
 
 X  X  3  ^hcii 
 
688      ,  Of  Merits, 
 
 their  Children  by  that  rule?  Is  there  no  mcane  betwixt  thefc  two? 
 Purely  the  behsuiourof  tl>€'hcireis  feldomefuchjas  may  bcfai-J  to 
 dcferuc  thcinheiitancc  whereto  he  is  borne,and  yet  fathers  do  not 
 difinhem  their  childicn  for  not  dcfcruing.  There  is  an  indifferent 
 pchauior  of  Connes.that  yeeldcth  no  defcrc,  &  there  is  many  times 
 behauior  whcreby.they  lUdclerue,  andyctby  birth  the  right  of  in- 
 heritance Itandelh  goodvntohira.  And  thisisourtitic,  euen  our 
 new  birth  in  Ufus  Chrift,  whereby  we  arc'iw4^tfA«rr/e/"^«rr/4/?/»j 
 lTit.j.7.         Itfet  when  as  not  withftanding  our  behauiour  is  fuch,  as  that  being 
 ftri<5liy  examined,  vvc  well  know  that  wc  dcfeiuc  the  contrarie.  As 
 for  that  which  he  faithof  difmheritingjic  is  rometimfsfouudwith> 
 men  who  cannot  leclaimc  their  fonncs  from  euill  courfes,  orfa- 
 fhion  them  to  their  own  dc(irc,(which  what  Father  would  not  do, 
 if  it  were  m  his  power  to  do  it,  to  auoyde  the  difinhcriring  of  his 
 fonne?  )butwith  God  who  hath  the  hearts  ofhis  children  in  his 
 hands,and  can  difpofe  them  to hi«  owne  will.it  is  ncuer  foundvbuc 
 mRom.n.a?.    in  this  cafc  it  holdcth  whichthc  Apoftle  faith."  Thegifts  ^  cARtPtg 
 vi^dsfntcaf.  of  God  ate  without  re^mance :  thatis,  as  S,AuJ}inc  laith,  "1/;^;  ^rtf 
 xe-sinemimti-  £rmely  fctledvpithoHt anj  ch<i»gt. 
 
 fixff£"       The  third  anfwcr  M.Perkjns  addeth,  not  for  any  diftruft  ofthc  two 
 
 former^but to giue. further  ftrengthvntothemj  andthisanfWcris 
 
 indeed  ^  cafiie^ttMLt  al  M.Bifho^s  Canon  (hot  is  not  able  to  fhakc.Hc 
 
 faicbjthat  it  is  more  extrauagAm  then  the  refi,a»dfurthefl  ojffrom  the 
 
 truifenfe  of  Scripture  and  i  know  not  what,  but  all  his  cxtrauagant 
 
 tearmcswillnothelpc  him  to  auoid  the  force  oMt.  ItisfirfttoDc 
 
 noted  how  he  pcrueitethyl/.P<ry/^«j:hi^  words. *for;y^/./'<rri^<«;dc- 
 
 nieth  not  but  that  cternall  lifcis  the  reward  ofcur  vvoriM;,huc  faith, 
 
 ifit  be  granted  to  br<i^if/rr»tf^rfW'W,  is  is  not  for  our  works,  but 
 
 for  Chiifts  merits  imputed  vnto  vs.   It  is  then  the  reward  of  our 
 
 workes,nctforthedefertof  our  workcs,  bucbecaufeChriflby  his 
 
 merits  hath  purchafed  it  and  we  in  him  receiue  ic  for  reward  of  our 
 
 works.  To  his  merits  only  the  reward  is  afligncd  and  giuen  to  cur 
 
 vfc;  for  his  works  fake  is  it  that  any  reward  is  prcmifcd  or  yecidcd 
 
 to  our  works.  For "  tn  him  all ihepromifes  ofGodarejea  and  Amen'. 
 
 forhisfikethcy  were  fii  ft  made,  and  for  nis  fake  they  are  pcrfbr- 
 
 «  ,  J  I       nied  The  father  giuing  vnto  vs  his  ron,Prfl»^^f/^rr»'/;/^^/w^/;i(f/^t// 
 
 q  I  .loh  5.11.      altbingsi'^He  hath  giuen  vnto  Vi  eternal  Itfejbitt  this  Itje  u  in  hit  So»i 
 
 in  his  obcdicwfjinhis  merits  cternallifcis  thcreward  of  our  works. 
 
 ~  -If 
 
OfMerks.  ,^gp 
 
 Ifit  he  fajd/  'Bleffedareycwhe-rimefs  remlejeft^^ndperfecntcyottfor  rMat.j.u.i 
 .  my  names  fike*  great  i^  jour  reward  in  heAusn,  i:  is  for  Chri(h  falcc 
 that  it  IS  faid  :  Blejfedareye^qre^t  is ytur  rervard  in  henuen.  Jf  it  be 
 faid  :  ^  Eufry  man(J}allreceius  his  rervard^ccardiy;^  to  his  labour  it  is  ^'•^"''•J-'* 
 rorChridsfakcthaticisfofaid.  Ifitbefaid:  '  The  doer  oft  he  word  ^i 
 
 fifaHh  b/ejjed  in  his  deede,  his  for  Chfi[{s  (ike, that  he  P>a//  be  blejfcd 
 iw^/^^^i-r^.Forifwcconfidcr  our  perfons.tbc  Father  "i&4//-frtcrr»/-MEjhcri  g. 
 tedvs  inhit  biloaed,\nUius  Chrift,  and  *  inhimisweH  fleafediQ-^^^^^'^''"^' 
 wards  vs.  Jfwc  lookc  toourvvorks,ourfufFcrings,ourfeiuicCjalI 
 OUT  fpiritua/i  facrifices  are  acceptable  to  Gad,  not  by  their  c\'vnc 
 worth,notbyour  dcfcrt,but''4;^<^/«^C'^r/y?,  by  hjs  merits,  by  his 
 defertsA  ihcrforc  by-  hismcrkshauc  the  reward  allotcd  vntothem  ^  ^"**"^' 
 Thus -^.5/y2^9/)fighteth  hard  and  gcttcth  no  ground :  hcthinkcth, 
 poorcman,  that hec hath troden  M .Perkins wn^cxfoQtCyhuiM. 
 /"tf^i^iw/ liucth  triumphantly  in  hcaucn,  &  he hucth  a  bafc  conque- 
 red man  here  vpon  the  earth,  &  by  his.dcfending  of  Merits,  feclu- 
 dcth  himfclfc  ftpn)  that  mcccy, whereby  he  fhould  attainc  heaucn. 
 
 15.  W.  Bishop. 
 
 Infteadof  our  feconireafon  blindly propofed by M.  Perkins,  Ifvill 
 €onfirmethefir/i  mthfucb  texts  of  holy  fVrit  M  fpecifie  plainly  onr  good 
 pfor^ftob^rhecaufe  ofet  email  life.  Come  vnto  mc  ye  blclledot  my  Mat.»5. 
 Father,po(re{rc  a  kingdom  prepared  ior  you.  And  tphyfo?Fot  when 
 I  was  hungry,ye  gauc  me  mcar^&c  theltke  it  in  the  fame  chapter  of     » 
 tbeferHonts^xtho  emplased  all  i  heir  ta/entsifor  their  Lord  faid  vnto  the: 
 Bccaufc  you  hauc  beeiifaithfulJ  in  few  things,!  will  place  you  oucr 
 m2ny:And  manyjftch  li^e  r  where  good  work/  done  by  the  parties  th:m^ 
 felttet  are  exprejly  faid  to  bee  the  very  caufe  why  God  reiv^rdeth  them 
 with  the  kjngdome  ofheauen.  Therefore  hee  mufl  needs  bee  holdenfor 
 a  vcrte  tvrunj^ler^  that  doth  fe eke  to  peruertfuch  euident  fj^eeches,  ayid 
 Wouldm.^.kethe  fimp/ebe/eeHe,  that  the  caufe  there  formally  fpectfiedy 
 is  not  to  be  taken  for  the  caufe, but  doth  only  fgntfie  an  order  of  i  hings. 
 Jifit  if  any  de^fe  be  fides  the  enidTnce  of  the  textj  to  fee  hov  the  u>jcic^.t 
 Fathers  t.^kettylet  htm  re.td  S.  Augn(Une,w  A<rrf  he  thus  briefly  hand,  i ,  p.,,i.  ^o. 
 icth  this  text  :  Come  yc  b!c(Tad  ormy  Father,  rcceiv:c;  whjt  Hiall 
 •.\vc?  rccciuc  ?  aking  Jomc :  tor  w'nt  cjule  ?  becanfe  I  was  hun^ric, 
 Md  you  giUcnif  C  axrarc,  5cc  Of'tht  rcnli  imptrnvtinn  of  Chtisht 
 
 Xx  A  mernSj 
 
690  of  <Jl'erhi. 
 
 meriiesy  there  xvas  nothing  imhofe  tiaiet :  and  that  miieiotu  DoEi«r 
 
 ftH(^djhat£oodn>9rksvpaf  ihe  cauff  ojrccemug  thckmgdom  ofheauc, 
 
 R.Abbot, 
 
 M.  Bipfop  to  help  tHc  former  argument  addcth  fame  texts  of  ho- 
 ly writ,  vi\\\di\ffecijieplainely^  as  t-e  faith,  ottr goodveorks*  to  (fee  the 
 eaufe  of  ct email  life.    Fotns  purpofchec  allcdgcth  the  wordcsof 
 a  MatiM4.     Chfift  as  touching  the  laft  Judgment;  •  Comeye  ^iefedofmj  Father; 
 b  KhHCf  ofAitun  pojfe^e  yOi  rathcr,b  inherit  e  ye  the  kingdom  prepared  for  yen  before  the 
 fonttdattofts  of  the  world  ( for  h^^as  hnngyy  andj/egane  me  me  Ate  ^  c^e, 
 Wiicre  the  very  place  it  Ceit'cdifproucth  that  that  hee  intetideth  to 
 prooucby  it  i  for  by  that  that  he  faith, /«A*r/fr*^^'i(L'**f^*'*'')>fi* 
 fi  ,Am%r»f.ie  ohi-  plaine'  y  gathered  which  S.  Amhofe  thence  affirmeth : '  Wr  reeeiue 
 tu  Theoiof{j.  Tan-  as  a  foffe[fion  oftnherttace  thofe  things  that  are  promifedvnto  vs.  And 
 C«>*STrXif  we  tecciuc  thckingdomcby  way  ofinheritance^thcn  it  is  not  by 
 ftmiuta  qu-epra.  nierir,as  hath  already  been  declared.  Ag«ine,when  he  Uiti^.prepa- 
 Ti^&CiZ'"''  ^^^  f"^  y*^  ^^^^  '^^  foundations  of  the  world,  euen  as  if.  /*<««/ faith, 
 ^  God  hath  chojen  vs  in  Chrifi  hefore  the  fottndat  tons  of  the  wot  Id ^  hcc 
 (lieweth  thatihe  kingdome  was  prepared  for  them  that  inherit  itj> 
 before  they  bad  any  works.'andtherefore.toreafontn  the  fame  ma* 
 cRom.yuii.      net  as  the  Apoftle  doth :  *  not  byworkes,  hut  by  (the  grace  and  mer- 
 S^Sn^tU^Mb  ^y  ^^  '  ^'***  '^"^  cattethyt  isfaid'Cemeye  b  le [fed, tnhertt  the  kingdom, 
 ycap.i.  Ktfatti  &e   For  to  fay  that  God  ^prepared  the  kingdome  for  there,  vpo» 
 Zm»£i"ex'  f^*f^^^  *f  '^"''  "^^"^^^y  » tf^c  hercfic  of  the  Pelagians  long  agonc 
 mftrAiu  fntugm.-  Condemned.  It  mu()  needs  bee  therefore  that  it  was  prepared  for 
 £&Td?"  ^^^^  wirhout  refpeaofworkes.and  that  their  works  are  allcdgcd 
 «</i»«.v«f,  ft  auxi  not  as  the  proper  caufe  for  which  the  kingdom  is  giuen  vnto  them, 
 %t^l  "'^    ^"'  **  %"^5  &  tokens  that  they  are  they  for  whom  it  is  pi  epared, 
 ^ermrliiim.  cucH  as  befotc  wec  heard  out  of  5.  Ber»ard,that  *  they  are  tokens  of 
 ^J*y?!i?/4'^**«''  predefiination,  foretokens  of  our  futttrehappinefje,  the  way  to  the 
 iniic$i,fntHr€     kingdome^  not  the  eaufe  of  our  obtaining  it.  No  more  can  bee  argued 
 ^luHTrflm^non  *^^^  ofthc  Other  placc.  Reward  wee  find  there,bui  Merit  wee  find 
 mtfArtipMdit    none,  neither  can  the  one  of  thefc  beeui(5tcd  by  theothcr.  Jtonly 
 fl>c wcih  bow  God  graceih  his  faithful]  feruants  by  afligning  vnto 
 ihcra  vnderthe  n3.a\c  of  reward  ^  that  wichindccde  bee  other  wi/c 
 freely  faefto wet hvpon them.  A  moftclcere example  whcreofwc 
 bauc  in  our  father  khahjtm^  to  whom  God  made  at  firft  an  abfo- 
 
 iwc 
 
OfCMerits,  5<^I 
 
 luff  promife,t!iat  lie  Would  ^  make  of  him  4  threat  nation .  ay^Awoud  l»G<n.i:.>.j. 
 bUf[s  hiWy  a»d  $H  htm  AllnMiant  of  tbt  earth[houla  be  (fitted ^  ^nd  vc  t 
 •ftcrwaids  vpOiulic  trial]  that  hec  made  or  Hiiii  for  ihcoikiino  of 
 his  foil  //4(i<:,takcthoccafion  ro  renew  the  prom'fc.as  if  1:;  would 
 docirf.^rhis  obedience  therein. '  Becaufe  th  ^nbafi done  th.i  things  iCap.u.itf, 
 Mnd  hajf^ct  'fared  ihtno  enefjfonne^  therefore  vf$H  Ifurelt  yifjje  1  b:e^ 
 (^  Imllntulttplythyfeedeafierthee,(frc  and  tn  thee  (hall  all  n*it  tons  of 
 the  tA  th  hee hleJJ'edy  becauje  thou haji  obeiedmj  voice.   Thcbldling 
 vvas  allUred  to  Abraham  irfalliblic  by  thcformcr  abfolutc  pron  i(c 
 of  God .  ^  wnboHt  any  cau:io»  or  eet$d$ttomy  as  Proffer  well  faith ;  bu'  If  Vrofper.it  vo. 
 hcc  would  hauc  Abraham  to  take  knowledge  by  occafion  of  that  ]*  sZ'c^'diut 
 ihathcchaddoncihatthepfomifc  before  freely  madc,niouId  in  fKf'om<rit,fific 
 uio'ably  &  without  any  impeachnraenc  ttand  good  vnto  him  »Huen  [EphJ.T'i. 
 fo  God  from  our  works  takcih  occaHon  of  the  renewing  ofhis  pro  "  ^"I'tfl-coir, 
 tiiifcs,&  thereto  for  our  aduranccticth  the  performance  thcrofvn-  t'c^T^^*j^^n 
 der  the  name  of  reward,  when  as  the  truecaufe  of  all  is  his  mercy  in  '""^Ottgrajia 
 lefus  Chtift,  by  whom  onclyitis  that  the  woikc  is  accepted  inhi$S^r«5'/Lf,it 
 fight.  Now  if  God  vouchafe  to  honour  vSj  let  not  vs  thereby  take  2""'"""** 
 occaHon  to  diHionour  him,or  challenge  proudly  to  our  merits,thar  n  Roai.<.s}; 
 for  which  we  Qwuld  fine  praifeondy  to  his  mercy.  Neither  do  we  "'^^f'?''/^'''*- 
 neerem  wrangle  or  perucrt  the  Scripture,  but  finding  by  the  Scrip.  t«  ?Kcg,num.  Pra 
 tuiethatGod  hath  chofen  and  called  vs,  '  that  wee  pfoitld  bee  tothetSl'^'J^iT"'' 
 fraije  of  the  glory  ofbts  grace  ^ "  whtch  is  not  grace  m  any  fort  ^exceft  it  -viU^qud  um  ttr-_ 
 i^free  tn  enery  fort  ^Vit  cndcauor  that  this  glory  may  bcyeeldcd  ^^-""f^^^tpTHm 
 tireiy  vnto  God,  and  that  to  this  end  it  may  alwaics  bee  acknow-  tfwitnn  i  ta- 
 ledged,  that  "  cternallUfeiethegiftofGod.throHghlefH,  Chr^fi ourl^^^^.^^ 
 Lord.  Now  whereas  he  allcdgeihi'.y^«/?i«tf  to  his  purpo(e,be  abu-  hxbt^  (acui-aum 
 fcth  S.  Anjlm  as  he  is  wont  to  do,  who  qucftioneth  not  any  caufe  in^^f']'acal7t2 
 the  place  by  him  cited,  but  vfing  the  wordes,  Come  ye  blejfedofmy  a^u^frnUt  ■, 
 Father y  reeemeyea  Kingdeme^  gocih  on  beereupon  to  dcmand,,^'^7v^t^?f;w»! 
 not  as  Matter  5//Z'*^  faith.  For  what  caufe^  but  *  forwhatthing?  He  Tt^trum  »-»!  vi, 
 arifwcrcth,/  wat hungry  andyegaue me toeat,  fVhat  ie there (e bafe,  tu%miJ!,»'i^ 
 faith  hee,  \9hatfoconcerningtbeearth,aito  breake  bread  to  the  bun-  P'f"'  r*'t»quif4 
 gry  f  Atfo  muc  k  tithe  Kingdome  ofheaucn  valued  vnto  thee.  Ift  hou  ^'^tVz^ci^lT 
 hauenoabUtiieiobreakebreadtothehufjffry,  rk'c  jetfiueacupofcold^'"^<i"'*"^"'» 
 water  ^  c^jt  two  mttet  into  the  treafury.  Tke  widow  for  two  mttts  bougbt  „  ^,u  qnimum^ 
 at  much  a«  PctcT  forfakjng  hie  nets,  as  Zachce  did  in  giutegkalfe^'*^'^' 
 bii  goodu   U  is  valued  Vnto  tbct  (tt  fo  mutb  as  thou  bajl*   Thus 
 '  the 
 
6gi  of  Merits. 
 
 the  ptirpofc ofthisifi^iclctuDoBour,  is dire(5lly  agninft  Miftf r  A/, 
 Brfhops  caufeofreceiutng  jhe  Kingdoms  of  hcaucn,  (hewing  how 
 bale  and  oHiovv  little  worth  the  things  arff,whercto  God  nocwith- , 
 ftanding  of  his  vouchfafing  grace  returncth  the  Kingdomc  of  hea- 
 uen,  that  we  may  know  that  it  is  not  for  our  merits  fake  that  \x  bc- 
 ftoweth  the  fame.  As  for  the  im^utAtlon  ofChrtfls  ments^  M.  Btfhop 
 knowcth  novfeofit,  becaufchcyctknowcth  not  himfclfe,  bur  he 
 will  then  know  the  vfe  of  themcrits  of Chrift,  when  he  commcth 
 to  know  how  vainly  and  fondly  hec  hath  prcfumedof  his  owne. 
 To  the  true  Church  of  Chrift,  it  was  neuer  ftrange  tidings  that 
 Chtiftsnicritcbfliould  bee  imputed  vnto  them  ;  whofchope  hath 
 al  waicsbcenc  to  find  fauGur  at  Gods  hands,  by  venue  of  that  merit 
 that  he  hath  performed  for  them. 
 
 i<j.    W.  Bishop, 
 
 Heerehjtheway  M.  Perkins  re deu^Uth  that  common  jlandit  of 
 theirs :  that  voce  take  away  apart  ofChrifis  medtaiion.  For,  faith  he, 
 if  Chrifts  merits  were  fufficicnt,  whatncedeours  ?  h  hathbeene 
 told  them  J  btitthey  willneuer  learne  tovnderfiandtt  :  I  Vfill yet  once 
 aga'tne  repeat  e  it.  We  holdottr  Sauioufs  merits  to  be  of  infinite  value, 
 and  to  hane  deferued  of  God  all  the  graces  and  bUffwgSj  whtch  haue  or 
 pjallbe  beflot9edvpon  aUmenfrom  the  beginning  ofthervorldvmethe 
 end  of  it  :  yet  hisdimne  will  and  order  u,  that  allmen  ofdifcretion  ha^ 
 n'trtg  freely  receiuedgracefrom  him^do  mertt  that  cr  oven  of  glory  jachich 
 u  prepared  for  them,not  tofupplythe  want  of  his  merits,  which  are  ine- 
 fitmable^  but  being  members  ofhu  myflicallbodyM  would  haue  vs  alfo 
 li^  vnto  himfelfe  in  this  point  of mertttngiand further  defirom  to  traine 
 vs  vp  in  all  good  rvorkj  he  befi  ^new,  that  there  could  be  no  better  ^ur  re 
 topricke  our  dull  nature  forward^  then  to  ordaine  andpropofefucb  hea* 
 uenly  rewards  vnto  all  them  that  would  diligently  endeaueur  to  dfferue 
 them.  The  manfeemes  to  bee  much  ignorant  in  the  matter  of  Cbrifls 
 mediation  :  I  will  therefore  helpe  him  a  little.  Itconfiflethtnrecon^ 
 ctlingmantoGcd  :  whtchhee  performed  by  paying  theranfomeof  our 
 Jinxes,  in  pur  chafing  vs  Godsfauour^  andiu  ordaining  meanes  how  all 
 manktnde  might  attaine  to  eternalllife :  in  the  two  firfl  points  we  do  for 
 the  Moffpart  agree  •  to  wttythat  our  jinnes  arefreely  pardoned  through 
 ChriHspajfun :  and  that  we  arc  as  freely  infltfied^andreceiuedfirfl  in- 
 to 
 
of  Merits,  (Sg^ 
 
 to  Gods^TAee  andfauaur  :  although  wereijuirt  other  pnp.^rntiomkeH 
 thejdo,  yet  xve  aifnllj  denie  Ahj  merit  of  ours  to  be  cauje  of  either,  M 
 they  do.  Marry  abont  the  meanes  of  a't^tning  to heauen^  me  differ  al- 
 together :for  they  fay  that  Godreijttires  no  iufiice  in  vs,  nor  merit  at  all 
 OK  ourparts,bht  only  the  difpofitton  offaithjolay  hold  on  Chrt[ls  righ* 
 teohjnejfe  and  merit  J :  but  vfejay  that  Chrifis  righteoufnefje  andmertt^ 
 ttre  tncommuntcable  vntoany  meere  creature  :  but  that  through  his 
 merits,  God  doth  potvre  intoeuery  true  Chrijiian  a  particular  tuji  ice, 
 whireby  he  u  fan^t^ed,  andmade  able  to  do  good  rverkes,  and  to  merit 
 etern^lllife.  fVhich  ability  we  receiving  of  Gods  free  gift ,  through 
 Chnfls  merits  doth  much  more  magnife  both  Gods  grace,  and  Chrtfit 
 merits,  for  the  greater  that  the  gift  u , the  greater  is  the  glory  ofthegi- 
 Ucr .  And  to  argue  that  to  be  a  derogation  vnto  his  mediation  and  me- 
 rits, which  he  hath  appointed  to  be  the  very  inUrument  ofapt^lying  thi 
 vertueofthem  tovSy  is  tndeede  vnder  colour  of  magnifying  Chrijfs 
 merits  J  tovndsrmiue  and  blorf  out  aH  the  vertueofthem.  But  f ties 
 Martcr  Perkins,  what  piouldxvetalke  of  our  merits,  whoforonegood 
 ivorl^e  vfedoe,  commit  many  bad ,  which  deface  our  merit s^  $fwe  had 
 any? 
 
 True  itis.oi  it  was  once  before  faidythat  eusrj  mart  all fwne  blotteth 
 out  all  former  tufiice  and  merit :  but  by  repentance  both  are  recouered 
 again:  but  mujl  we  not  fpeal^ofany  good^becaufe  we  may  hap  to  do  euillf 
 that  is  afaireperf^vafony  and  ivellivorthy  a  wife  man, 
 
 R.Abbot. 
 
 ,  "To  fay  i\i^tthej  takf  4  way  a  part  ofChriJls  mediation,  i  s  no  da  un- 
 der bur  criirh,ai  by  M. ^/■yZ'i?/? himfclfe appcarcch  in  this  vcr)'  place. 
 loMPerkjas  i^iy'ino  that  ifChnft  didfufficicnrlymcriccrcrnall 
 life  for  vs,  tlienhclliould  doniorcthcnisnecdcfull,  in  making  v$ 
 able  CO  merit  forourfclues,  he  anfwcrcth,  ihzxthough  Chrtfis  me- 
 rits be  of  in  finite  Value,  anihaue  dtjerued  of  God  all  graces  and  blef- 
 finf^s  yet  h:s  dtuine  will  and  order  iSy  that  we  alfo  mertt  that  crovfne  of 
 glory.  Bnt  to  whuc  end  when  he  hath  merited  italrcady?  Marry 
 mf  to  [upp/y  I  he  want  of  his  merits^  but  as  being  members  of  his  myfli- 
 callb^dy,  he  would  hauevtlit^  vnto  hmftlfem  this  point  of  meriting^ 
 Tiius  we  n:.urt  think  that  M.Bifljop  is  hlcc  vnto  Chrift  in  this  pouit 
 ofjucritingjor  rather  \vc  murt  think  hira  an  impious  vvrctchcd  n^a 
 
 thus 
 
^p4  of  Merits, 
 
 thus  in  meriiing  to  confbrt  himfclfc  and  his  with  the  Sonne  of 
 God,  and  to  bring  inihcrcprophanenoueltiesintothe  Church, 
 which  neither  Scripture,  nor  councell,  nor  father,  noranytnti- 
 quitiev/aicucr  acquainted  with.  Where  hath  heeuer  read,  that 
 Chriift  would  hane  vs  iik^vmo  himfelfift  tkupotnt  ofmtritiȣ?Wh2it 
 m?crana"Hkc*    **  ''^'*  ^"^ '°  affifmc  hjm  in  a  liindc  of  generality  ,oneIy  to  be  lefus 
 refl-e  to  chrift    Chfift,  but  that  othcrwifc  he  hath  left  it  to  cucry  man  to  be  a  le- 
 Je^thfae"of'fa"'  ^"^  Chrift,a  Redeemer  wd  5auiour  for  himfcife,bccaufc«/ft^  A^^  rviU 
 titfaflion.scft'  tobMftcvJlik£V»to  h/mfe/fc  inthfs  fOMt  of  meriting  by  which  ic  is 
 ^-  that  he  is  become  Icfus,  and  aSauiourvntovs?  It  is  by  meriting  I 
 
 fay,that  Chrift  is  vnto  vs  lefus  a5auioiir,aiad  therefore  if  we  be  Ul^ 
 Vtttohim  in  meriting,  it  cannot  be  auoidcd  but  that  we  alfo  are^Sa- 
 uiours.  Yea,  andTor  this  matter  of»»tfm/*r^,neccfiary  it  was  chat 
 he  that  (hould  be  our  Redeemer  (hould  be  God,  becaufe  none  buc 
 God,no  Angcll,no  ArchangeU,  no  creature  whatfoeucr  could  me- 
 rit at  the  hands  of  God ;  and  yet  this  man  ^icketh  net  biafphe- 
 moufly  toaffirmCjthatin  this  point  ofwer/fi»g^  we  are  hkc  vnro  the 
 Sonne  of  God.  And  all  this  meriting  for  ought  he Taith,remainetfi 
 ftillnecdlcirc and  caufclcffc, becaufe  tor  fliame  he  darcth  not  deny 
 thatin  words  which  indeed  bedoth  deny,tbat  Chnfis  merits  are  in* 
 eftimaifietdnd  bane  deferued  all  grace  f  andbiejpngsforvs.Wbich  be- 
 ing graunted,  towhatenddiould  wc  be  like?ntoChn(liomcrl» 
 I  cingf  N^y,  wc  rightly  conclude  thereof,  becaufe  God  doth  no- 
 
 thing idlely,that  therefore  he  doth  not  appoint  V5  to  merit  that  for 
 '  our  feluesjwhich  Chrift  hath  already  merited  in  our  bchalfc.Wher- 
 
 as  he  faith,  that  God  deftrom  ta  trainc  vs  vp  in  all  good  warkes,  befi 
 knew  that  there  is  no  Better  fpurre  to  pricks  forward  **''  dull  nature, 
 thentoordaineand  pro^ofefuchheaHenlj  rewards,  wc  acknowledge 
 that  fofarrc  hcfaith  truly,  butwhere  be  addcrh  that  they  are  pro- 
 pofedtofuch  iSY/WendeuoMricdeferuethemJ.  muft  remember  him 
 g^^'^^r^''^^^  of  the  fentenccof /^rfir^^the  Hermitc  before  alledgcd,  that  *fomo 
 keepingthecommandementSj  expeUtheKingdomeofheauenatawa- 
 ges  deferued  or  due  vnto  them,  and  that  thefr  fatle  of  the  Kingdeme  of  " 
 heauen.  Now  here  M'Bipsop  in  his  brauery  fittcch  himdownc  in 
 his  chaire,and  taketh  vpon  him  to  teach  M.  Perkins ^as  a  man  mueh 
 ignorant  in  the  matter  of  Chnftes  medtattouy  butif  Af.Per^inshi4 
 knowncitin  nobettcriorttbcnhetcacheth  him,  we  might  haue 
 taken  him  indccdc  for  a  very  fimplc  and  ignorant  man.  True  it  if 
 
 which 
 
of  LMerits,  6cf^ 
 
 whicli  he  h\ihx\\2iltheo^ceofChrtfismediMioH  canftfltth  inrtcon' 
 ctlt»^  man  to  God,  4»d  that  he  pcrftrmetb  this  hy  p^iffg  the  ran  font  of 
 fiMrfiiies,  hji purebaCiKgCods  fauoi4r f  andordatningmeAnef  bow  all 
 mankind  might  attawe  to  eternaff  life,  Bui  hec  faith  very  vnttuly, 
 that  in  the  tvfo  fir  ^feints,  for  the  mo^  part  we  agree;  for  ihcy  arc  farrc 
 from  agreeing  therein  with  vs,  or  with  the  truth  of  the  Gofpcll  of 
 Chrift'Thcy  do  not  hold  thatc^r  fmnesare  freely  pardoned^  or  that 
 we  are  freely  tufltfied^d\hciiht  is  afliamed  to  confcflcthat  they  hold 
 itotherwiCe.  For  what  is  it  to  (ay /rrr/f,  but  ^fornothingy  as  his  bRiifm.Teflain. 
 RhemirhMaiftcrshaue  expounded  it?  and  they  doc  not  hold  that  "j^ds^nihc 
 our  ftnncsarc  pai;doncd,or  wciuftificd  for  nothing>but for  works.  *"*^* 
 And  that  appcarcth  by  that  hcaddcthncxt;  although  wee  require 
 9therpreparati§»  the.rt  they  do.  For  theworkcs  o(  preparation  they 
 tnaketo  bethccauieofthefoigiuenesoffinnes  and  iuniHcation^ 
 as  he  himfclfc  hath'' before  diCputcd;onely  hec  thinkcth  the  mat-  •      . 
 
 icr  handfomcly  falued,that  works  are  the  caufcof  iuHification,  but  •n.sca.iJ  " 
 not  the  merit  of  works,and  with  this  iugling  dcuicc  he  addcth,that 
 they  at  fully  deny  any  merit  of  ours,  to  Ire  eaufe  thereof  M  we  do.  Whcr- 
 ai  the  Scripture  faith  nothing  of  the  merit  of  works,  but  abfolute- 
 ly  excludcth  worketftom  being  any  part  of  the  caufc  of  our  iurtifi* 
 cation  before  God;  neither  oppofcth  each  to  othcr^r4«,  and;;;^;- 
 ritff  but  j^Mcr  and  workfs;  not  faying,////  6e  of  grace  it  Unot  of  me- 
 rits ^  but  ■*  Jftt  be  of  grace  J  it  u  not  ofworkes^othermfe grace  were  no  d  R«nvii.^. 
 grace.  Therefore  the  fc  words  ofhis,  arc  but  words  of  hypocrific 
 andfal(hood,and  vfed  onely  to  blindethcvnskilfull  Reader,  and 
 toconcealc  that  venomc  &  poifon  that  would  othcrwi  fc  cafily  bee 
 efpicd.  Albeit  his  imftcr  BetUrmine  fticlccth  not  to  tell  vs,  that 
 *y4iV6  which  is  one  of  their  preparations,  dothmfitjie  by  way  ofme^- 
 rit,  inddothtn  fbmefort  mertt  forgiucnefje  offinnet-,  that  wee  may  eBtlLrw.de 
 know  chat  very  vntiuly  and  againH  his  ownc  knowledge,  Af.  Bt  '^''^f^fj'^fp!^ 
 /?>jparfirmcththatchcy  as  fully  deny  merit  to  bee  the  cauTcoffor-  n.»dim<r,:ifM 
 giuenc{Tcoffinnesoriull.fication,aswcdo.  ZtZZtjjl^ 
 
 About  the  meanes  of  attaining  toheauen^hc  faith,»>r  difjit  rait  age-  nt  {tcMoruii^ 
 ther.  For  they  fay, U\t^  hc^that  Godrequirethnoiu^tcetnvs.  Where 
 ashehjth  fought  to  clcarc  his  ownc  part  with  a  lye,  fo  doth  he 
 with  a  lye  Icckc  to  difgraceourj.  We  do  not  fay  that  (Jodretjui^ 
 reth  HO  iHJltce in  vs-^viz  only  deny  that  the  iufticc  which  God  rcqui, 
 rcth  in  vs,i$  the  caufe  of  out  iuflification  before  God;  or  can  y  ccld 
 "  .     ~  vs 
 
■^'5  of  Merits, 
 
 vs  any  merit  towards  God,and  therefore  in  this  refpc«5l  wee  defire 
 ^tohfsmdinChrtfj  andbyfaithtoftand  vndcrthc  couertureof 
 f PhiLj.?.  i^ij  merits  and  rightcoulnclTejand  in  the  imputation  thereof  to  be 
 accepted  vnto  euerlallinglife.  Nowagainft  this  heefaith,  that 
 Chrtslsrighteoufneffe  and  mersts  are  not  commmicahle  vnt§  ante 
 w«rtf  cr<?4f«rr.Buthe  faith  he  knowth  not  what;  for  what  (liould 
 hinder  but  that  what  Chrift  hath  done  for  vs,fliouId  bee  communis 
 cared  and  imputed  vnto  vsf  And  is  not  Chrift  himfelfc  communi- 
 cated vnto  vs,  ^  borne  vnto  vsygiuen  vnto  vs,  become  **  one  mth  Vif 
 llohoiy.jj.  Accordingly  therefore  hecis'  ofGedTnaderighteoftfnejfevnto  vs, 
 \  i.Cor.1 30.  cupri  '^  the  LsrdeHrr'tgbteoHfnejfej  that  we  may  fay ,  ^Imllgo forth 
 uSZjuil  *»  theftrength  of  the  Lord  God^  and  will  maks  mention  of  thy  rtghte- 
 oufnejfe  one/f.  But  he  will  hauc  it,  that  thretigh  Chrifis  merits  grace 
 uginen  vnto  vs  to  do  good  vforkts^and  to  mertt  et  email  life.  One  part 
 whicrcofwe  acknowledge  to  be  true,that  through  Chrifts  merits 
 grace  is  gluen  vnto  ys  to  doc  good  works,  bccaufe  good  work« 
 are  the  way  wherein  we  are  to  walkc  to  that  eternall  life  which  hcc 
 hathmerited  andpurchafedforvs.  But  the  other  part  thereof  is 
 falfc,  and  we  dcnie  that  he  hath  appointed  vs  by  our  good  workes 
 to  merit  for  our  felucs  eternall  life.It  is  a  Romifli  fancie,  which  we 
 maruell  they  fo  bufie  themfelues  to  comcnd  to  others,  when  none 
 ofthem  dare  prcfume  of  it  in  himfclfe.  A'f,  Perkins  by  (bund  argu- 
 ment hath  confuted  it,and^.  -ff^y^/7/)  is  content againe  barely  to 
 aflfirrweir,  without  either  proofeofhisownc  part,  ordifproofc  of 
 that  that  is  faid  againft  it.  In  a  word,  wee  doc  not  find  in  Scripture 
 that  Chrift  died  for  our  good  workes  that  they  might  merit,  but 
 onlyforourfinncs  that  they  might  bee  pardoned.This  is  the  an- 
 cient recciued  faith  of  the  Church  of  Chrift,  but  the  other  is  a  no» 
 iielty  which  antiquity  ncucr  iraagined,but  is  lately  deuifed  in  the 
 
 Church  of  Rome.  He  faith  that  they  by  this  doftrioe  of  Merits  J  do 
 f9tfich  mere  magnifie  Gods  grace  and  Chrijis  merits  then  we  doe.  And 
 W  hy  IF  or  the  greater  the  gift  w, faith  hz^the  greater  is  the  glory  of  the 
 gitier.  But  I  anfwer  him  that  the  gift  is  greatcr,in  that  Chrift  giueth 
 himfclfe  to  be  our  merit  and  rightcoufnes,  then  it  (hculd  be  in  ^■' 
 uingvs  ablcnclfc  to  merit  for  our  fclues.  Andby  this  the  glory  of 
 the  giuer  is  moft  of  all  fet  forth,  which  then  moft  dearcly  fhineth, 
 when  there  is  leaft  fliew  or  appearanceof  any  thing  to  be  aitribu- 
 tcdvnto  vs.  Which  is  not  in  their  popilbdodlfinc,  where  man  by 
 
 his 
 
 i 
 
of  Merits,  697 
 
 bis  merits  is  fct  on  horfcbackc,3nd  thofc  merits  arc  affirmed  fo  to 
 proceede  from  grace, asthac  they  proceed  alio  in  part  from  hi« 
 bvvncfrce  will.  Therefore  to  dcnie  our  merits,  is  not  10  vr.der- 
 minc and  blowout  thcvertucofChrifts  merits,  but  to  acknow- 
 ledge the  fame  to  bceinthcmfclues  entirely  andpcrftdlyfuffici- 
 ent  without  vSjthatwhilcft  we  yccld  nothing  to  our  felues  tore- 
 ioyce  in, the  glory  of  our  faluation  may  redound  wholly  to  him  to 
 whom  wholy  and  oncly  it  doth  belong.  But  to  affirmc  merits  on 
 our  parr, cannot  be  without  fingular  derogation  to  the  mediation 
 and  merits  ofChrift,who  hath  taught  vs  to  apply  vnto  vs  the  vcr- 
 tuc  of  his  merits,not  by  meriting  againe  for  our  felues ,  but  by  be^ 
 Iceuinginhim,  accordingto  that  which  the  Apoftlc  hath  taught 
 vs,  that  God  hath  ^fet  himforthto  be  an  Mt9ncnunt(f«r  vs)throurh  *  Ro"'  J-2r- 
 foitb  in  hit  hlottci.  ' 
 
 M.Perktns  ajainft  this  vainc  prefumption  of  merit,  aliedgcth 
 furthcr,that  for  one  good  work  that  wc  do,we  haue  many  cuil»ihc  • 
 
 offence  whereof  dcfaceth  the  merit  of  our  bcft  deedcs,  and  ma- 
 kcth  them  too  light  in  the  ballance  of  the  law.    This  M.  Bi/hop 
 lightly  regardeth.Tufli  his  raortallfinnesarc  taken  away  by  pc- 
 nance^and  his  merits  though  they  were  gone,  yet  rcturnc  againe, 
 and  without  doubt  he  wil  thereof  make  himfelfc  a  ladder  that  (liall 
 fcruehimtocIiu)bcioheaucn.  W&4f,faithhe,  mufi  vpee  not fpeitke 
 ofgood^becaufe  we  may  hap  to  do  euilh.  7 hat  is  afaireperfwafion^  and 
 tvelxvorthy  of  a  mfemanlt  is  but  a  hap  we  muft  thinke  that  he  doth 
 any  euill,  and  therefore  he  will  not  be  barred  from  fpeakingof  his 
 fjood,  and  is  no  foolc  I  warrant  you  in  the  perfwafion  thereof. 
 Surely  wc  thinkethat/*^  was  fomcwhatwifcr  then -<^.5/y)&5;>,and 
 yet  he  thought  that  perfwafion  not  tobecvnworthy  ofhim.  n//"/ 
 would  contendrvtth  him  y  I  (bouldnothe  able  to  anftver  him  one  for  a  njob.9.%. 
 thfiufandAnd  wiienby  the  prouocation  of  his  friends  hchadvfcd 
 thatgreatiuftificationof  himfelfe,  being  reproucd  for  it  by  the 
 Lordjhercnounccthto  fpcakc  of  his  good  any  more,  and  faith, 
 **  /  am  Vile:  what  PjaU  I  anfveere  tbee}  I  mil  lay  my  handvponmy  oiob.jf.,7. 
 mouth.  Once  haue  I  ffhen,  but  Im/lanfrver  no  more  yea  tmfe,but  I  ^i^'l^iZ^^f, 
 mUprtceede  no  further, Y)Au\d  ^feeing  the  whole  Itfe  of  man  in  a  man-  >"'"«  vf.im  h^ 
 net  on  euerjfide  iobe  barked  at  by  hn  fmnet,  thought  hi»  cuils  fuffici-  7r^'^c"7utZ 
 ent  to  ftop  his  mouth  from  talking  of  his  good,  and  criech  out  vn- qP^ai-'io-**- 
 to  God,*i  0  Lord  tf  thou  fl rait' ly  marke  tniqnities,  rrhe  canfiavdi 
 
 S,  AHJliJit 
 
^9^  of  (Jlterlts, 
 
 S,  ^5<^iw  thought  it  worth  the  while  to  confider,andtooke  it  to 
 be  a  barrc  againft  all  pleading  of  Merit ,  that  if  God  ftrJ6l]y  exa- 
 t.MguJl.Nura  q^  bchaujouf,  ^  he  (ha/lfind  more  ftnnes  then  merits  orfsod 
 
 qiiam  mmu.     u>orkfS\  and  chereiorcne  could  cry  our,  fFoe  euen  to  the  commen- 
 i^T^fltHim   ^^^f' K' ofr»4»,ifth9u,  O  Goi.examine it  yvithom  mercj.  I  wonder 
 laudabtUvtuho-  then  what  merit  M.  'Bifhof  can  find  in  the  commendable  life  of 
 miZTJdtTdT  man.  The  fame  5.  Aufline  askcth  againe,  ^Who  «  hee  that  is  net  4 
 cutiM  tarn.        delftervnto  GodJbHthe  9nelj  in  whvm  can  nojinne  See  found  ?  Now  if 
 /^.'il!|«?^'    wc  bee  all  dcbters  vnto  God  by  our  Cmncs.cm  wee  by  our  good 
 quittoH[ttdtbtt9r  vporkeshauehima  debtervnto  vs?An4  what  chough  God  of  his 
 mikHpllfi'm.  mcere  mercy  and  goodnefle  do  pard5nour  finncs,and  patting  out 
 jftefuri  pcccitHmf  ©ffight  ^ndrcmcmbra^cour  culll  dccds,  doftill  refcTUC  the  ac- 
 knowledgment of  our  wcii-doiHg?  ?  Shall  wc  thereupon  out  of 
 his  mercy  build  a  merit  vnto  our  felues,  and  thinkc  that  wechaue 
 welldeferuedatGods  hands ,  and  bound  him  to  vs  by  our  good 
 •  deeds,  when  by  our  finnes  w«  hauc  a  thoufand  times  more  prcMJo- 
 
 ked  him  to  def^rcy  vs?  M,Bi(hof  is  no  doubt  a  wi&  man,  and  bath 
 Ibmc  great  reafo  to  fettle  himfelfc  in  this  perfwafionjbut  yet  a  fool 
 may  be  fo  wife,  as  to  wiHi  hira  to  take  hccde  that  the  golden 
 boufe  of  merits  that  he  buildcth  now^dp  not  fall  heauic  in  thcend 
 vponhi$pwncJje«d. 
 
 17.  W.  Bishop. 
 
 Letvtto  our  third  Arguments  Godhathhyeouenant  dndprermfe 
 
 bound  himfelfc  to  rewdrdoHY  worlds  with  life  euerlaUtng:  Therefore 
 
 good  rvorkj  doe  in  tuflice  deferuett :  for  fait bfull  promife  maketh  due 
 
 Math.»o.         deht.Tbe  couenam  isfUineljfet  downe'.  where  God  m  the  per/on  of  an 
 
 hou(holderagreeth  with  his  vporl^emen  forsfeutiy  a  d^j-.that  is,  togtue 
 
 them  life  euerlafiingfor  trauailing  in  hisferutce  during  their  life  tme, 
 
 aiail  ancient  interpreters  expound  it,  fVbcreuponS.  Paul  inferrethy 
 
 Hcb.(f.  f^at  Godpjould  he  vniuft ,tf  hee ptoutd forget  their  i»orkSy  tvho  [uffered^ 
 
 aTheir.i.         f  erfecHtion  for  him:  and  faith  ^f fit  he  iuJfwtthGodto  render  trihu'd' 
 
 tion  to  them  that perfecute you^and  tofuch  at  areperfecuted,  refi  rvitb 
 
 Li.i.tonufouin.  vs: vponthefkmeground S,H\cromc  faith^  Great  truely  were  the  in- 
 
 *^^'**  iufticeofGod,if  be  did  punifticuill  works,  and  would  not  as  well 
 
 xccciuc  good  workes.  To  all  thefe^andmuch  morefuch  It^e^  M.Pcr- 
 
 k\nianfrvereth^  th^  conenant  for  worker  v^^  in  the  old  Tefiament^ 
 
 hut 
 
of  Merits.  699 
 
 hittintheHC'V^theeoHenAntlsmAde  witbtheworksrnau^  not  veith  the 
 
 Vforke. 
 
 Reply.  AtithAt  letted  in  thisar^ument^uofitofthfnewTa/lament 
 wiser  t  expreffe  couenartt  ii  made  forworking  and  vporkes^  as  yen  haue 
 heard.  And  m  it  tvasfatdtn  the  old/aw,Do  thcf:  things  &  thou  fhalt 
 hue:  fff  IS  it  fnid  t»  the  new,lf  thou  will  enter  into  life,kcepthcc6-^**  '* 
 tnan<^cmcnti:  Affd/tfc eternallii  the  hire  and  xvagetfor  Ubouring  in 
 GodsvtnejArd.Andnotofthe  tMpHtedinJitceor  merits  ofChri^  ;  hui 
 looke  about  ycM  and  heholdthe  gaodly  m4rlze'(ihicbfA.,^c\W\v\s  jets  vpi 
 Marl^e,faiih he^that it  ufaidyGodm/l render  vntoenery  man  accor- 
 ding to  his  workes :  not  to  the  worke,  or  for  the  works .  ^  (harpe  and 
 CMer  fine  tPttl  doth  hee  render  according  to  theworkj^  and  doth  he  not 
 render  for  the  vcorkes}  If  the  rate  of  the  xvorkes  bee  the  meafme  of  the 
 revfard^that  for  fewer  or  ieffer  works  there  is  a  iefer  reward,  and  for 
 many  and  worthier  a  greater:  furelyin  my  (imp/e  vnderfianding ,  hee 
 that ginetb according  vnto  theworker giueth  for  the  workj.That  other 
 dddleinuention(thatworket  Are  there  menttonedynot  becaufe  they  are 
 rewarded.^  but  becaufe  they  are  tokens  that  the  doer  is  in  Chnd-,  for 
 tohofe  obedience  Godpromtfeth  the  crowne  of  life  )  is  not  worth  the 
 conf/ttingM  19  fo flat  contrary  to  the  text  :  which  afcribeth  difitnBlie 
 thatrewardvnto  theworkrnanforhisworkes^and  not  for  Chrtfisobe' 
 dience  imputed  vnto  htm, 
 
 R.  Abbot. 
 
 M.  Bipjop  in  the  former  fc(^ion,as  we  hauc  feene,  hath  flowfed 
 M.Perkins  with  the  name  ofw>/? «»<<»,  and  pronounced  his  igno- 
 rancc,and  hath  taken  vpon  him  to  teach  him.  Now  a  man  would 
 wondcr.that  taking fo  much  vpon  him  there,hce  fhould  hecrc  ar- 
 gue fo  childifhly  and  fimply  as  he  hath  done,  God  hath  by  promtfe 
 bound  himfelfe  to  reward  our  workj  with  life  eaerlafifig  :  there  fort 
 goodwori^sdoiniffflicedeferuett:  But  what  if^omc  man  for  a  goorc 
 (m\\\\ho\i\d  pvcmiic  Af.BiPjop  9  goo(Cy  (liould  not  hcc  bee  taken 
 for  a  goo(e  that  would  thereupon  concludc>that  a  goofc  quil  were 
 worth  a  goofe.'Who  would  not  deride  and  fcornc  the  abfurdity 
 of  fuch  men,  uhofetfoorth  ihemfciucs  hke  champions  and  chal- 
 lengcrs,and  bring  fuch  reeds  or  rather  rullies  to  fight  with?  What, 
 becaufe  God  in  mercy  promifcth  to  rcwaid  our  works  with  life 
 
 Yy  futr- 
 
700  of  CMcrtts, 
 
 eusiUfting,doth  it  follow  that  our  wcrkes  do  dcferuc  the  fame? 
 Faithfhtlprowife^d'nh  \\c:m{ik^thd(te  dsk-  But  what  of  that  ?for 
 the  debt  in  thatcafc  ari  cthnotot  any  defertofhim  to  whom  the 
 promifeismadcbutonely  of  the  wordofhim  that  proniifcth.  A 
 man  fornothinginay  promircfomcthingjand  for  very  faial  things 
 very  great; 'A  here  though  there  bee  no  comparifon  betwixt  the 
 one  and  thcothcr;,yct  the  promlfe  ftandcth  good.  We  mull  there- 
 fore 4iiii!^guirh  betwixt  debt  ofdfffert^^p.d  dek ofp^om'tfe. For  debt 
 ofdcfert  arifeth  out  of  the  nature  and  condition  of  the  woike  iti 
 feifejwhich  by  it  felfebindeth  him  to  whofc  vfe  and  fcruicc  it  isi 
 ^j£ftki"i6'^~  done,  '^wxdeht  ofpromifegtoviah  iioi  from  the  thing  that  is  donfei 
 hterWcim^u  bo-   Qx  ycclded  to  anothcr,but  oncly  from  the  promife  it  fclfe ,  where* 
 !!i' K'rS  by  a  man  hath  bound  himfclfe.  Saint  ^tifime  well  obferueth,  thac 
 iihter  dici')iM,De-  ^  ft  is  one  thfig  t'ofaj  to  a  ma»)  ThoH  art  debtor  to  me^  becaufe  I  hauti 
 Kip^^tmS'^'-i'^^^f^  thee\anothgr  thing  to  fay  ,Thoa  art  debtoitome  because  thoH 
 ao  dicif.Dibii  mi-  haflpromtfedme.  When  thoufaiefly  Thou  art  debtor  to  mee  becatifeik 
 l^oSt^tte'&e-^'^^^P'^^**  f^^thee^  a  bene  ft  hath  proceeded frentthee^though  by  xv^ 
 fic:am[edm!i:u!i-  of  Undiftg^not  ofmeeregiutMg.Btit  when  thoHfaifi  ,  Thon  art  debtor 
 ^^mdoIcUlD^- '"  ^^  becaufe  thouhafl promifedme ^thoH giueft  nothtng  to  htm,  am 
 
 hii'diciifii'&'u-'  rvtll  make  good  that  which  he  hathpromifed^  leaft  fidelity  be  changed  tt 
 men  extgis.Bm-  nauffhtinefje  or  etiid.  For  he  that  deceineth  is  naught.  Therefore  deh 
 
 teimhi^quia^ro-yetreqHireJiofhim*  TVhere  the goodnejfeefhirHthut  hath  promt fedi 
 
 ilde,  '  -"--'-       J -•-' '^-J 
 
 promift: dabit ne  of  prcw/Je wcke IS lolaztc  Hom  implying or importing  deiertj  ai 
 inm.tUtiAm  fihf  thaf  j^  bindcth  thc  promifcr  for  hisowne  fake.thoueh  there  be  no 
 Mitem  faiiit  md-  tning  iH  the  party  to  whom  hee  hath  promued  that  may  moue  nin 
 bT/^a  ^^  S""^  ^*^^  csiilc  of  the  performance  ofhis  promifcT"^*?  couenam 
 
 cVrof:devo;a\  hc  faith/>/>/  dowHe^wherc  God  in  theperfqn  of  a  honl^jolder.  agreeth 
 ^»tM.i.cap.s.  rrith  hisvporkmenfor  a  penny  a  day^c^c^  Butthatthcnce  no  merit  car 
 nln^cZSlclt.  be  gathcredjhath  bene  before  fticwcd  in  banfwer  to  the  firft  ob 
 duX'^fr''  '^^^'^"'  Yea,  and  it  isplainejbecsufeifthetehad  becnc  refpc(f 
 caTh'trf.  i.'tf.  of  merit,  there  fhould  to  vnequalhvorke  haue  beencafligned  vne- 
 i^>nbrsr.,aV.om^,^^\\  reward.  But  there  all  are  made  equall,  that  all  may  know.a; 
 Dei  didaefis;u.e  lA'as  befotc aliedged oiit 01 /'m/'ifrjtnat  '^  theyrecetue agiftofgract 
 -utdeturelfe  ^f'„otaxvafcsductoworkes.  Itis  ^iuft  then  mthGod,  as  Maftcr  Bi- 
 pronnfionevrtgi-  (f} cfp cliQih ^  nox.xo fo7g€t thervorksf  Qi\\\^i^x\\zvMs\'  tHji  iVsth  Goc 
 mm hab^t,&  cum  ^^  ^g^j^^y  ^gRf^  ,^^^  ^^^^ areperfectited  for  his  fake ,  not  in  rcfpef 
 redditur,  infiitia  of  any  mctit  ofoufs,  but  for  his  own  word  and  promiic  iake.vrft 
 
 Dei  diciiur.Ii- 
 
 fiil  la  tnim  Dei  ?/?  f *m  rtdditum  ejl  ^nod  pemijfum  tfi, 
 
 calUi 
 
of  clients.  701 
 
 CJiUtd  the  iu(ficeofGod.  Ciith  Ambrofc,  which  fcemeth  to  hee  wer- 
 deyheCtttife  it  hath  hi^  originallfrom  promife,  andivhen  the  promiji 
 of  God  iiperfoyjned^  it  is  c.tlledthsmUiccofGod.foritii  theiu/Itce  -, 
 
 fifGfidih.it  thatisfaf:dor  performed  which  is  promifed.    Thus  and 
 noothcrwifc  is  the  laying  of"  Saint  H/rrffOTf  tol)ce  vndcrlloodc, 
 that.  ^greatPjouldbethevniuJltceofGod  if  he  did  oneljpmiPj  finnes^ 
 anddidnot  receiue  or  accept  gosd  war  ks^mviKly  becaule  as  iiec  hath 
 iniuJgcmcntthrcacncd  topunifhrheonc;  fo  hcc  hatli  promifed 
 in  mercy  to  r'ward  the  other.  Othcrwifc  if  wcc  confidcr  the 
 works thcmfcluiS,  tWy  zrt^^ not fuch as thut God (l^ould  doeirro*fg, 
 though  he e  gans  not  vnto  them  eternall life ^  as  SunuSetKard  fpca- 
 •kctli,  yea  faith  Htsrome /^  All  hands  [hall  fiXile  at  the  d4y  of  death 
 a»d  it*igcmefit,h£cai4fe  no  ivorke[ha!l  beefoHy^dworthy  of  the  iuflice  of   j^.^^^^  ^^^j. 
 God.  The  more  wickedly  dcalc  theRhcmifli  glofcts ,  in  referring  lo.-nmanMi.Re- 
 thoCewoidsoi  Iherome  tothc  very  merit  of  workcs,  no:  doub- |',','''*^^//^{'!,',J'f^ 
 ting  with  manilcltblalphemy,  to  offirmc  that  ^good  tvorkes  beefoft:cxtapuwret& 
 furre  merit  oriom^a^  that  God^otildbevn'iu^^  tfhercndrtd  not  hea^  ^j'^l^^'^f""* 
 uen  for  the  fame.  Jj'MSiint  Auijime  h:xc  oihctwiic  faith:'  Ged  hathhBcmirdiH 
 made  himfeLfe  a  debtor  vntovT, not  bjhautngany  thing  ofvs  ,  but  I'Jf  i'.^o7's',alt 
 promt  ft/70  allthinqs  vnto  vs.  "^  He  i-s  become  a  deb  tor, not  by  receimnz '«'«"'""  /*<■"■'? 
 
 I         £  L       L'  T  1  I      r  J  I  ■  ri  "^  DeuijuTi earn  dir. 
 
 any thingfromvs ^bfit by  promtltngwhat tt  pieajeahim.   Hccrcupon , „j,fl«l 
 
 faiih  he,  that  which  in  fo  many  places  hce  rcpeatcth: "  M'ee  fajnot  j ^'f<"»"« £/*• 
 
 vmoGoi^  Repay  that  which  thotthafi  receiued,  but, V ay  that  which  DiciZdiJj'vci 
 
 thouhafi prormfcd.  Yci.  hec  plainelv  drj'ueth,  that"  (ft h  wee  haue^"""-'l"'J\'"^"'' 
 
 r/  I     r  re         r  ■  J      „  J     rr    ■     n  •       »"'•  ''•/T"-"'"""' 
 
 9fhim  wbatjoetserwee  offer  to  him^  and  all  our  gocanejje  is  of  him,  cmnesr,:anu<,juiM 
 
 therefore  weehaus  not  yeelded  any  thino  to  htm  to  hold  htm  debtor  rM'.:um  oim  d-i- 
 
 thereby.  Whence  then  hau*  wee  him  4  debtor  >  Afa^'rjj  t^th  hcc jre{-mttitr. 
 
 becattfe  hee  U  apromifer.  See  here  CMasier  B:fhop ;  becoiife  all  our  ^^^^"'Ji'kT;^. 
 
 good  woikcs  are  ot  God,  wee  cannot  baue  him  a  debtor  Vii-i-^«7'y?"»r/if. 
 
 lovsbyarjymtritof workcs tdatweedocvnro  him,  but  hee  is  a  ,'.°/„2f!!'7i(*^ 
 
 debtor  oncly  for  liis  i(iion)\{c[3.^tJ  LeiVf  hcldhimamcfi  f.iith-  nMiKoi'if-d- 
 
 /•»//^f^/or,  rlith  hcc,  beeaureweeh.itse  htmamoji  TKercfnlt pro-^'^"J^'^!li^^^^^^^ 
 
 mifer.    The  promifc  v.aj.  made   in  mercy  ;    the   pctforma.nce  fn/<y*'>/.Ofv.r*. 
 
 -■-•,■  *  » -ip*;!  Sir.  1 6, 
 
 •  ;  D  bro'  (a  !u( 
 
 *Jl  Hon  aUfndi  nob's  acci fiend  life  J  tiuttei  placuit  fremilteftdj.  a  Idtm  in  Vjil-li  Sl.\o^.&dcveii  Dtm.  Scr,  j  tt 
 
 tion  dnin:ui  I'U.T^ddi  fttl  accimfli/ed  Rtdie  q:tii  promt fifli. 
 
 •  Ih  Pf.tlin.\zXum  aL  ili*  htbcamitf  qutcrjuritUi  ofl'.nnms  c>-  tx  iRuft:  /]Uicquidli»i[i4m:ts,OC,  tr^o  nonti  aljfKid 
 
 dtdimus  dr  teicnuf  de'n'*rcm,  f'tidtdebi:ortin'§ljji.i  f'omiflirrfl. 
 
 p  liiuLToKMiHU'^dtuJ/imum iibi'.troA,quhi btiunai n$f(lrtc«r.-(iffi»inmpiar7:iji»em. 
 
 Yy  2.  liicicof 
 
7oi  of  Mints. 
 
 thcrcofoow  depcndeth  vpon  the  fidelity  of  the  promifcr,not  vpon 
 
 the  merit  of  the  worker,  eurn  as  the  fame  S-^hit   /inji  ine  W\i\\\ 
 
 ^onjlinhm '   "^  Tbfpremtje  ufure^  not  according  to  onr  mtnisjjm  according  to  his 
 
 merttxH~(lm  fnCiCie, 
 
 fmSSirJi  But  to  the  obieaion  here  m2Ld<:,M.Perki»s  anrwcrcthby  diftin- 
 ^rmaeftfromtjjia  gu](h'mg  thccoiicn^ffjt  &  promifcot  God,  that  one  is  of  the  Law, 
 another  of  the  Gofpcll  :  oneofworkes,  the  other  of  faith  :  one 
 of  the  old  Teftamcntjthe  other  of  the  new.  By  the  old  coucnant  of 
 the  Law,the  promifc  is  madeonly  to  the  worke,neiiher  is  the  per- 
 fonaccepted,but  for  the  works  fake.  Now  by  this  couenant  God 
 iHcb.5.^  t  hath  no  delight  in  vs^becaftfewe  cotimenot  in  his  couenant  there  be- 
 ing none  found  that  perfefliy  fulfilleth  the  rightcoufncs  of  the  lawf ' 
 By  the  new  couenac  the  perfon  is  firft  accepted  by  faith  for  Cbriftj 
 fake,  and  then  the  worke  is  accepted  and  rewarded,  not  for  the 
 mcricofitfclfe,but  for  the  condition  of  the  perfon.  By  the  firft 
 couenant,  the  worke  is  reicftcd,  if  it  haue  not  the  vttcrmoft  that  it 
 f  ».Cor.8.i».  ought  to  haue.  By  the  fecond  coutnstxM^^  if  there  h  frft  a  willtng 
 mindjt  is accepedaccordingto  that  a  man  hath,  not  according  to 
 that  that  hee  hath  not  \  foihat  though  there  be  by  humane  frail- 
 tie  fomc  iraperfedion  in  the  worke,  yet  God  pardoning  the  ini- 
 •  perfcdion,  accepteth  of  ic,  and  rewardcthit,  dealing  as  Fathers 
 with  their  children,  who  accept  their  good  cndeauours ,  when 
 in  the  works  hapely  there  is  nothing  woorthy  to  be  refpc^ed, 
 Hccre  therefore  the  promifcs  of  God  properly  refpe(5l  the  per^ 
 fon  working,  and  not  the  defert  or  worthinefTe  of  the  worke. 
 But  Maifter  Bifhof  in  the  height  of  his  ignorancc,anfwereth,  that 
 all  the  places  by  him  cited,  are  cm  ef  the  new  Tefiament ,  vndef 
 ftandingbyihc  w»'7<r/?4«»-f»^,thebookes  which  we  call  tbe«tfn» 
 Tefiament,  and  the  old  Tejlament ,  for  the  bookes  that  goe  vn- 
 dcr  that  name.  Whereas  Matter  Perkins  diftinguifhejh  the  tvo9 
 Tefiament f,  as  God  himfelfe  doth,  not  by  the  bookes,  but  by 
 the  matter  ofthebookcs;  there  being  iathc  books  of  the  old  Tc-j 
 ftament,many  things  that  belong  to  the  new,  and  many  things  rcvj 
 peated  in  the  books  of  the  new  Teftament,that  belong  properly  to  \ 
 i  u.i«.i .  the  old.  Sucharethefentcncesby  Matter  Bi[hop.  allcdged,  *  Do 
 •Mathj^ij.  this  andthoH^alt  line:  ^Ifthouveilt  inter  into  life,  ksepe  the  com* 
 mandentents,  though  according  to  his  reading  he  Co  citcth  the  for- 
 mer of  chcm  out  of  (he  oldTettament^  as  if  k  were  not  fpokcn 
 
 io. 
 
of  Merits,  ^^^ 
 
 tnthcncw.  Btitthcfe,  though  by  occafion  tRcy  be  mentioned  in 
 thcGofpcll,  yet  arc  conditions  indecdc  properly  belonoing  to  the 
 Law.  Now  inthcoldtcftamcntaccording  to /l/.^/y^tf»/ meaning, 
 wc  may  fee  example  oftliat  that  M.Ferkins  faith,  where  it  isfaid 
 ofCatHindJhli'  The  Lord  hadarefpett  to  Abel  and  hit  ofirinff, 
 kut  tsCi'inand  hisejfertKghehadno  regard.  Firft  he  bad  refpedt ''^'"'^'•4'<-*^ 
 to  y^/^r/^becaufc  oihu  faith  in  Chnft,  and  confequcntly  to  his  offe- 
 ring :  but  he  had  no  refped  to  Cuin  being  voidcof  true  faith,  and 
 therefore  he  had  no  refpc6lto  Cttint  offering.  For  it  is  here  true 
 which  the  Law  faith.  Cuius  perfona  non  fUcet,  necc^eraplacent: 
 tt43:re theferfon  is  notpleajingt  nothing elfe  canpleafe ;  and  therefore 
 S.Bernaydiixxh  ;  y  fVhntwondereft thoHC^'m.th.it he hathnorefpe^ 
 tothfg/ffstvho  dtfptjethtbeel  Whcrfore  it  Qiould  not  fceme  ftrangc  I  ^"'"'^'^"' 
 toM,Bt(hop  which  M.Perkins  hath  obfcrued,  that  God  rendc-  £^d'mrl'ruS 
 ring  to  the  faithfull  according  to  their  workcs,  rhould  be  faid  not-  ^'"''  i'""^ ""*"<- 
 wichftandingnot  to  do  it  for  their  works  fakcjbccaufc  their  works  pc"*muiif. 
 arc  fccondarily  accepted  for  their  ownc  fakes,  &  they  are  accepted  '''^'* ' 
 for  Chrifts  fake ,  and  both  they  and  their  workcs  arc  rewarded  by 
 vcrtucofthatattoncment;  whereby  he  hath  reconciled  them  vn- 
 CoGod.  And  thus  howfocucr  Mafter  Btfhops  fimple  vnderfian* 
 dingconcciucthit  not,  greater  workeshaue  greater  reward  and 
 IcfTcr  workcs  haue  lelFcr  reward,  and  yet  for  Chrif^es  fake  it  is  that 
 greater  or  Ic(fcrhauc  cither  greater  or  leflcreward.  Butitisfur- 
 thcr  dcmaundcd,  if  workcs  do  not  raetit^why  are  they  mentioned 
 in  the  promifcs?  Not  becaufe they  merit,  faith  Maftcr  Perkins^  but 
 Maftcr^ffi/^tf^  repcateth  iZjNot  oecattfe thej Mre rexvardedivjhciczi 
 Maftcr  ?^j(;«/denicthnot,  but  that  workcs  are  re  warded;ondy 
 he  denieth  that  they  arc  rewarded  by  vertucof  their  ownc  me- 
 rit and  v/orth,  but  by  vcrtoe  of  Chrifls  mediation,  forwhofe 
 fake  they  are  accepted  in  the  fight  of  God.  But  we  muft  not  think 
 f^rangely  ofthis,bccaufc  he  doth  therein  but  as  he  was  woont  to  do. 
 It  is  further  added,thit  good  workcs  are  mentioned  in  the  promi- 
 fcs,  as  the  proper  roarkcs  and  figncs  ofthcm  to  whom  appertainc 
 the  promifcsthatare  made  freely  for  Chrirts  fakcas  tokens  thjc 
 ihc  doer  ofthcm  is  in  Chriff,  throiigh  whofc  merits  the  promifc 
 fliall  be  accomplifhed.  I^mo  A'l.BipJop'xs  An  addle  inHe^tion^net 
 woorth  thec0nfftti^igtftia/efl4t  contrary  toihe  text. Umkii\nsiddle 
 head  thai  lakcth  this  for  an  addle  innention,  and  his  ignorance  of 
 
 Yy  3  the 
 
704  of  Merits 
 
 the  text  chit  makctli  him  thinkc  it  fo  flat  contrary  to  the  text.  The 
 ftf^^jfaithhc,  tufcrihetbdtjiittUly  that  rewardvnte  the ivorkeman far 
 hu  Works ^  and  not  for  Chrifis  obeditnce  imputed  vnto  him  But  w  c  tell 
 him  againcjihat  it  is  for  the  imputation  of  Chrilh  obedience ,  that 
 the  text  afcribcth  any  reward  to  the  workman  for  his  worke,  as  is 
 zSHfr<t.s<!i,  fufficicndy  approoucd  vnto  him  in  the  *  defence  of  the  anfwer  to 
 M-  the  firft  obie(Slion .  His  whole  errour  ftandeth  in  this ,  that  he 
 
 cannot  conceiue  how  the  reward  (liould  be  giucn  to  our  workcs, 
 if  it  be  giucn  for  Chriflis  fake,  or  how  it  fhould  be  giucn  for 
 Chrifts  fake,  ifit  be  promifcd  to  our  woikcs,  whereas  both  thcfc 
 accord  in  one,  and  for  Chrifl$  fake  it  is  that  any  fuch  reward  is 
 aiTigned  to  our  workcs^ 
 
 iS.W.BisHOP, 
 
 lA.?etkios  fourth  oheEiionfor  vs  tsprofofed  vnsJ^ilfftUf^jtt  Could 
 
 heuotanfioerit,  but  hyrelywgvfonthtttvfhscb  is  mo^  vntrue,  that 
 
 forfofith  tio  one  a^ion  of  the  befi  man  is  without  fault  ivohich  hath 
 
 (^ene already  confuted,  andmtghtbebyinflancei  <?/ Abrahams 0^/4* 
 
 tionofhUfonne^  Saint\o\vci  Bapifts  ^reaching,  andreprehendiug  of 
 
 Her  3d,  and  Stephens  martyrdome,  wiphinfmte  fueh  tike  y  in  which 
 
 Matter  Perkins  nor  any  elfewtilbe  able  tofhevt  iuparticular^what 
 
 Mach.<J.         fault  there  was.  Againe,  our  Sauiour  faith :  That  if  the  eye  be  fim  - 
 
 Luk.ii»  pi^^  jl^g  whole  body  is  lightfomc,  nothauing  any  part  of  dark* 
 
 iKircinit:4«</zv)7  reafon  teacheth  vs,  that  a  mans  a^ion  for  fub^ 
 
 fiance  and  all  due  cireumflar.ces,  may  be  perfeU.  It  woi  then  a  very 
 
 pllypiifttofay,  that  neuerany  man  did  any  one  a^  ion ,  with  all  his  due 
 
 eircumsla»ce$, 
 
 Bminfteede  of  that  fourth  Argument,  I  will  put  this :  Ifagreater 
 reward  ^e  due  vnto  them  that  do  better  worl^es,  then  a  reward  ts  due 
 vnte  them  that  dogoodworkes^  which  is  euidtrnt  in  reafon:  But  agrea- 
 ter  reward  is  fronided for  then  that  dobetter,  <«/5.Auguftine^r«««* 
 Sim.^6.t>t       dedvptn  Gods  word,  prouedinfundry  places :  uamelyvpon  that,  F  or 
 i,Cor.i5.         ftarre  difFcreth  from  ihrrc  in  glory,  fofljall  be  the  refurrc(Sion  of 
 the  dead :  fpecifying  that  virginity  fhall  (hine after  onefortjchafti- 
 tic  in  wc<'iockc  after  another,  and  holy  widowhood  yet  afccr  ano- 
 ther: all(/4<V^i&r3fhall  be  there,  but  they  fhine  diuerfly;  And  of  the 
 Sem.9s.Ui,dt  f^ffff  yf^gfUg  affirmeth.  That  martyrdomc  Ihall  be  higher  rewarded 
 
of M  nits.  705* 
 
 ihcr\tx\yoi\\ct^Q\\cc.7l3e  like  doth  he  vfonthfewords^Onc  ground 
 fliallyecld  thirty  fold,anothcrthrcefcorc  fold,  mother  an  hundred 
 fold  :  Comparing  chaftitic in  wcdlockc  10  thirty,  in  widowcs  to 
 the  fixty.and  in  virgins  to  the  hundred.  BHtmoft  dire5i/pn  hu  fxty 
 ffdnen  tredtifc  vpon  Saint  lohns  Gofpell,  vpon  thU  verfe  :  In  my  Fa- 
 thers houfe  arc  many  manfions :  wherehefaifh,  that  aibeit [ome hee 
 holier,  iujler,  and  more  valiant  then  »thers,jfet  there  ptallie  fit  roomes 
 for  f6em  a/l,  where  euertt  one  is  to  receiue  hup/ace  according  vnte  his 
 merit.  That  penny  fpeken  of  {by  which  faith  he  is  (jgnifiedeternallltfel  ^*^  »°* 
 Ptallbegiuen  to  enery  man  equally :  because  euerj  one  (ballltue  for  ener^ 
 and  not  one  longer  then  another :  bf*t  many  manfiontdojignifethe  dif- 
 ferent dignities  of  merits  in  the  fame  euer  lading  life. 
 
 And  S.  Gregory  in  moji  efeprejfe  termeSy  deth  teach  the  fame  do- 
 tirme,  faying :  Becaufe  in  this  life  there  is  a  diflFerencc  ofworkes  a-  iii^.m«r.cse.4i 
 mongs  vs,chere(hall  b'e  in  the  other  hfc  without  all  doubt  adiftin« 
 dlion  of  dignities :  that  as  one  here  cxceedeth  another  in  merit,fo 
 there  one  furpaffcth  anothet  in  reward,  finally  y  S.  Auguftinc,  and  ub^Z*Iilt'.ii!i 
 S.  Hicrome,  condeme  it  at  an  hereto ^  to  hold  there  id  not  diuerfitj  of 
 mtritsin  this  life ,  andrewards  m  the  next :  IVhereon  folloifvetbmofi 
 wtamfefllj^thatthcrtbemtrittandrivfards, 
 
 R,  Abbot. 
 
 The  fourth  obicd^ion  he  tcllcth  vs  is  v»skilfnllypropofedj  but  yet 
 he  doth  not  tell  vs  how  he  would  hauc  it  propofed,  becaufe  belike 
 hce  had  fmall  opinion  of  it.  Yet  1  will  doe  him  the  fauour  to  put  ic 
 into  forme  for  him.to  let  it  appeare  whether  hecbcc  likely  ofany 
 aduantagc  by  it.  It  muft  be  thus :  If  good  workes  bee  perfe<ft  and 
 without  fault,  then  they  mcritc.  Butthcyarcperfefl  and  without 
 fault,  becaufe  they  are  the  workes  ofthe  holy  Ghoft.  Therefore 
 they  muft  needes  mcritc.  Now  the  firft  of  thcfe  proportions  is 
 ftlfe.  For  although  it  bcc  granted  that  good  workes  bee  perfcdl 
 and  without  any  dcfcd,  yet  can  they  not  meriteat  Gods  hands,  as 
 may  appeare  by  that  that  hath  bccnc  •  before  faid  a«  touching  ^^^ 
 the  conditions  of  Mcrite.  Euen  y^ii^w  himfclfc  intheftatcof  Pa-  "i^*- '  •<• 
 radife,  could  by  deferthaue  challenged  nothing  at  Gods  hands, 
 as  neither  cannc  thcclefl  Angels  ftill  continuing  inthatintegri- 
 tic  wherein  they  wercfirft  creat^.   But  Maftet  Perl^ns  dcnicth 
 
 Yy  4  ihc 
 
'»jo6^  OfLMertts, 
 
 the  minor  propofluon,  affirming  that  no  workcsofoursare  per-^ 
 fe6l  and  withoutblcmifli,  but  doe  all  catie  the  mat  kcs  of  our  vn- 
 clcanncfle,  whereby  bccingcxaiftcd  in  rigour,  thty  are  fubicd  to 
 rcproofe.  For  although  in  their  originall,  which  is  the  fpitic  of 
 God,  they  bee  pure  and  cleane,  yet  as  water  though  dec: e  in  the 
 fountainc,yct  gathcreth  vncleanncfl'e  from  the  channcll  wherein  ic 
 runnethj  fotheworkesofgrace  wrought  in  v«,  doe  rcceiue feme 
 taint  ofthe  corruptio  of  our  nature  through  which  they  palfe.  And 
 as  the  hand  of  the  moft  cunning  Scribe,  wi  ice  hee  neuer  fo  cxccU 
 lently  by  himfeife,  lofeth  much  of  his  pctfc6lion  and  grace,in  ho]. 
 dino  the  hand  of  a  childe  to  teach  him  to  write/o  the  worlce  of  the 
 holy  Ghoft  bccing  moftabfolute  in  it  fclfe,  yet  in  vs  through  the 
 crookednelfc  and  corruption  of  our  nature,  whiieft  it  is  framing  vs 
 to  it  felfe^lofcth  much  of  the  beautie  and  glorie  that  ic  fhould  hauc, 
 vncil  the  fame  fpirithaue  fully  confumed  ail  bur  drofle,  that  it  alone 
 may  preuailcinvs.  M,  Bt/hop  rcpWcth^thAtthrs is mofivKtrne /dnd 
 tc\kihvi,ihHit  h4th  heae  already  eonfH.'edjbutyctZgiinlihiscon^ 
 furationit  is  iuQificd  to  him  before,and  will  (iandgoodjihat  there 
 is  no  aflion  of  man  fo  pcrfe6l,but  that  there  is  a  dekS.  to  bee  found 
 
 b  Gai.5.»7.  in  it.  The  beft  of  ouratflions  is  weakned  hy^ the fejhluftifigAgain^ 
 thefpirityfo  at  that  we  cannot  dothethmgs  that  we  rPouU.  In  our  belt 
 
 cMat.2^.41.  ad^ions  it  hapncth  which  our  Sauiour  faith  ;  '  The  f^irit  iudeede  u 
 willing y  l>ttt  the fle(h  is  weake*  And  howfocucr  faith  fighting  againft 
 the  weakenelTe  ofthe flcfli,  doprcuailcandoucrcome,yetcucnof 
 the refirtance  ofthe  fledi  there  groweihablcmifti,  andtheneerc- 
 netlc  ofthe  infection  thcreof,doth  breath  out  fome  diftaftfull  qua- 
 lity vpon  our  wotkes,  for  which  wee  hauc  ncedc  ro  aske  pardon  ac 
 Gods  hands.  B\ic  Af.  Bi/hop  brlngcthinftancesof  jihrabams  oh* 
 lation  of  his  fonne  ;  of  hha  Bapti/fs  preaching  and  reprehending 
 Herod;  of  his  and  Steuetts  many  idomc.tvith  infinite  other  fuchiike^ 
 faith  hee,  in  which  no  man  canfhew  in  particular  tvhat  fault  there  was. 
 But  why  fliould  we  not  concciue  the  like  ofthe  martyrdom  of  John 
 and  Steusn,  as  wee  doe  ofthe  martyrdomc  of  Peter  ?  And  oi Peters 
 
 ^JoLjii?,  niartytdomeour  SauiourChrif}  beforehand  faith  5  ^  When  thou 
 fhalt  bee  old,  thon (halt /iretch forth  thtne  hands,  and  another  (hall gird 
 andleadethee  whither  thotfwoul^eft  not .  Thm  (pake  he^  faith  S.  lohn, 
 ^imfying  by  what  death  he  ffiould glorifis  God,  Where  when  he  faith, 
 fyh/thcr  thott  wotfldeflnot^ihQte  ispUincly  approucd  inPcters  mar-, 
 ;  ,  tyrdorac^ 
 
of  CMertts.  7  07 
 
 tyrdomc  a  Dirinlcing  and  drawing  backe,  a  rcfiftanccandoppofi- 
 
 tionofthc  willjlo  that  though  willingly  he  did  viidergoeit,  yctic 
 
 was  in  fonic  pare  alfo  againfi  his  will.  Whereupon  S,  Aufline  ina- 
 
 Jccth  th.is  Qo\\i:d(\Q\v.''lt  Peter  the  Apfllebeing  0' fo  great  per fellion,  e  ^ug.ivp/i.^o 
 
 was  led  fvhither  hte  would  not, and  died  wtth  bti  ni/Iapainfi  his  mH^but  '*?'^-f,  f '  ^'"•» 
 
 f  L  n  J   f  '  I     .  It  £    I  t        ,  '"^Ho'MUnx 
 
 With  h  IS  Will  recetuedthe  cr»ivae,xvhat  marueil  is  tt  tf  there  beejome  per^'eSUoni  qua 
 feare  in  the  fttfferinz  eHenofmjlmen.euen  of  the  SAtntsl  There  is  feare  ""^-'^  f'^-^'-'/P^ 
 by  hamane  tnprmttjt,  anahopepj  the  promt je  ofuoa.   And  thisrcn-  moituuieft.fei 
 ftance,  this  feare,  tfiis  fliriuking  backe,  the  lame  J".  An(ime  impu-  ^^^^ZZlrumi 
 teth  to  the  corruption  offinnc.  ^  Ar/jaii{(i\th  hce)  inmtndfermng  eiLucjuupMor 
 tbeU.vofGod,a»dtntheflc{hcarytngfitUthelu{lsoffmne,whtchthe\l0;^^^^^^^^ 
 Apofile forbtddeth  to  obey,  byreafonoftheminddefirethindeedetobee  s'.-.naoium.Pauar 
 loofed^and  tobe  mth  Chr,(i,  but  byfenfe  oftheflefh  refnfeth  W/^^^-^^^li^  J/,;;- 
 neihit.  Now  what  ground  hiih M.  Bifhop to cxccpt^/ohniLnd  Ste-'i">'"p'-<"»'f!0'"- 
 fhen  in  their  mat  tyidome  from  the  comon  condition  of  the  Saints?  hUnTeftlttHt'*' 
 and  why  fliould  he  thinkc  that  lohns  preaching  and  reprehending  ^'i*  Dei,carntau- 
 of//fr*<i  was  without  that  fpottcofrcfiftancc  and  feare,  when  his  17u'ec'Zi,q^ 
 martyrdom  was  notfAnd  why  fliould  wciniaginc,that  that  weak-  *"'  °*'f '^'  ^"'^ 
 ncffe  ofthe  flcfh  which  hath  his  worke  in  the  raartyrdomc  ofthc  ^,!,'^^'!*rauonl] 
 Saints.had  not  the  like  alfo  in  Abrahams  oblation  of  his  Ton,  bcins  ""1"'"^  ^'^jpo 
 
 L-L  IL  /T         I-  III  I-  "  dijTolut  £<^  c/ft  CI* 
 
 a  thing  without  doubtascroffe  to  his  nature  and  will,  as  his  ownc  cbnfo.fedidfen- 
 dcach  was.   But  faitli  Af.  Bi(hop,  Our  Samourfanb^  that  e  tfthe  ete  f'f  IV]^'"*^"' 
 befrf»p/e,  the  whole  body  is  light fjme,  not  hantng  any  part  ofdarknefe  g  Mat  o.  »i. 
 init.  Itistrucif  thceicbee  wholly  fingleandclcerc,  but  where  is  i^pViV^^'- 
 iheeicthatisfoclecrc  I  Where  is  hce  char  faith  not  with  Dauid  iPfai.ii?.i8 
 ^  Ligbtenmineeiesthat  I  feepenotindeathJOpenthoHmweeies^that  ]i)^'f,fliroia 
 I  may  fee  the  wondrotu  things  ofthji  Law,  ^  It  is  onr  whole  voorkf  ^r  in-  opera  no.^ra  m  hxe 
 deuour  in  this  life  ,(inU  S".  Aufiine.  tohealetheeie  of  the  heart  where-  '^*''^'l^^*"'"' 
 With  wefhoftldfee  God.lt \t  be  our  irbole  works  '^ ^^^  ^'f'  *o  heaic  our  dt  xndetur dcui. 
 eics,  then  wee  exped  not  in  this  life  to  hauc  them  fully  whole.  In  l„'*i^');l;j;„,^. 
 the  mcane  while  therefore bccaufc it  is  Godj  prerogatiue  which  PeLg.u.t.^it- 
 S  Mwfpcakethof,  »  Godisl.ght,  andin himitnodarkenelJe at allM  ttZ'fniVu^. 
 mult  necdcs bee.  as  S.Hierome  colle^lcth  thereof,  "*  thatallottr  mintnprrns, 
 lights  are  fpottedanddarkenedwith  fame  filth.  But  hec  teilcth  vs  yet  "n/ZuLTZtlia 
 further,  tliat  very  reafomteacheth  vs,that  a  mans  aEltonforfMbflance^  fo"^  -*/'?*«  '**- 
 andall  dne  c trcumfl once s may  beperft^.  And  it  may  be  indeed  that  ""^"* 
 his  broken  reafonfo  tcachethhim,  bowfocucr  bisconfcienccbce 
 contraric  to  his  rcafon.  But  out  tcafon  tcachcth  vs,that  if  there  bee 
 
 yet 
 
yo%  of  Merits. 
 
 yet  darkcnetfc  in  the  vndcrftanding,  and  walwardnclfe  in  tht  will, 
 and  in  both  a  (looping  and  inclining  te  the  wcakncdc  and  corrup- 
 tion of  the  Hcfk,  as  indcede  there  is,  then  all  our  workcs  fauour  of 
 our  earthly  veiTds,  and  nothing  can  come  from  vs,  but  cenainely 
 caricth  a  blot  and  imperfe^lion  with  it.  And  therefore  it  was  no  Hi* 
 ly  {htft  ofM.Pcrki»s,but  a  true  dcfcncc,that  ncucr  any  man  did  any 
 n  D««.«.  {.      oncadlion  with  all  hisduccircumftanccs,  bccaufe  "  aUthefeute 
 utfiuxfiZ^ft'tU'  which  God  wholly  requireth  in  cucric  aflion  of  his  feruicCjCannot 
 quidconcitfifcett'  bee  wholly  bcftowcd  therein,  ib long  as  concupifccnce  pofleircth 
 'btuZ"t»eJofL  any  part  thereof,  as  perpetually  i:  dothfo  long  as  wee  continue  in 
 netHr,noH  ornni-  j^c  wsrfarc  of this  life.   B  ut  heere  in  ftead  of tba t  fourth  obicftion 
 Zldilllt^urDeui.  ptopoCcdbyM.FfrkiM-fiM.BtJhop  bringethvs  foorth  a  leaden  dag- 
 ger of  his  o  wne.   If  greater  rervardhe  due  vute  them  that  doe  better 
 wgrkefy  fhen  a  reward  is  due  vnto  them  that  do  good  work*. But  agrea* 
 ter  revfiardisprouidedfortbem  that  do  better  workcs :  the  conclufion 
 (hould  be.  Therefore  a  reward  u  due  Vftto  them  that  dot  good  worses. 
 In  ftead  wherof  in  the  end  of  this  idle  difcourfc,hc  bringcth  in  this ; 
 Whereoffolloweth  mofitnanifefily^  that  there  bee  merites  andrewards^ 
 But  I  pray  you  i^.!5*/&op,w  hereof  doth  that  follow  J  doi»m//  fol- 
 low in  thcconcluHon^ when  in  the  premifTes  there  is  no  mention  of 
 th6  ?  But  we  mud  pardon  you :  it  feemeth  your  crauelling  to  Home 
 hath  logged  your  Logicke  out  of  your  head,  and  thcreforcfuch 
 conclufions  may  eafily  flippc  yoU.Butthe  d\ic&,  conclufionofyour 
 argument  wc  gxzntjthereforearewardis  due  vnto  them  thatdoe good 
 vforkes,  onely  with  this  exception,  that  it  is  due  by  the  merciful! 
 ptomife  of  Qod,not  by  vertucof  any  our  merit  or  d«fcrt,and  more 
 your  argument  prooucth  not.  Now  hee  taketh  great  paines  in  the 
 handling  of  this  worthy  argument,  toproue  inequalitic  of  reward, 
 and  all  to  no  purpofejbecaufe  wee  deny  not,  but  that  as  God  in  this 
 .lifediuer{lydi()ributeth  his  graces^  to  (bme  in  greater  meafure,  to 
 fome  in  Icne :  fo  in  the  life  to  come  hee  will  fort  his  rewards  accor- 
 o  I  Cor   i      ^*"g'y*  thatit  may  bee  true  which  is  written,  that  °  ettery  man  (hall 
 receiue  his  wages  accordiptg  to  his  labour 3vit  whether  greater  wages 
 *  to  greafcr  labour,  or  leflcr  wages  to  Icffer  labour,  both  arcpromi- 
 
 -fcd  forChrifts  falce,as  hath  been  fhewed ;  and  God  will  pcrformc 
 pE«ech.jtf.M.    thefame  p  for  his  owue  names f^kSt  and  not  for  any  merite  of  ours, 
 whercbyhbcftandcth  bound  vnto  vs.  As  forthctcrmcofi»rm/ 
 ^vhichhcieaUedgechoucofthcFatherS)  what  weearetoconceiue 
 
 thereof 
 
of  Merits.  709 
 
 thereof  followcth  anonc  after  to  be  declared.  Of  virginity  and  wi- 
 dowhood wc  arc  to  intreat  in  the  qucftion  off^ovgs 
 
 •9.   W.  BiSHOf. 
 
 The  fir  ft  reafoH  Utakfn  out  oftho^etextsphitb  teach  that  men  4n 
 worthy  ofeternaU  lift'.  They  (hail  walkc  with  me  lu  whiccs,bccuurc  ^P"*^!* 
 they  be  worthy  .God  proued  them,  &  found  them  worthy  of  him-  a.Then:i. 
 felfc.That  you  may  be  eftccmed  woriliy  of  the  kingdomc  of  God.  ^^^°'\  J* 
 Now  if  men  be  vforthy  ofetern^H  life^it  muji  needs  hgrnnted^hAt  they 
 bauedeferHedit, 
 
 M.  Pctkins  an/ivereth :  that  thsji  were  indeed  worthy  ^  bt^  not  for 
 their  owne  merit s^  bntfor  Chrifti  imputed  vnto  them.  Thit  id  his  onelj 
 refuge,  ret  hath  he  not -i  nor  cannot  {hew  aty  one  text  in  Serif  tnre  that 
 fheaketb  [0.  But  to  re  fell  himjttffne  onely  toihefUcesyund  there  y  on  (hal 
 find  ^th  At  this  wor  thine ffe  rofe  ofgoodworkfs,  as  Chri(i faith  ;  I  know  ^P***'*^ 
 thy  workes,andfind  them  not  Full  rycc  there  befomc  amongft  you^ 
 who  hauc  not  defiled  their  piimzm%(bmhau8theirwor}^JMll)thty 
 fiiall  walke  with  wc  in  whites,  bccaufe  they  be  worthy :  and  by  fu- 
 ftaining  pcrfccutions,  they  were  made  worthy  of  that  kingdomr,  *  '^  '^' 
 Andtnthe  words  following  the  Apofilefgnifiethy  that  it  is  oiiufifor 
 Codtorequttegoodxvori^eswiththe  ioyes  of  heoHcn^  as  he  dothfuni^ 
 wtckedwitb  thepainesofheU; 
 
 R*  ABB'OTi 
 
 ^.P^ri^iVf/forobicfVion  propofcth  the  place  oftheRcuelaiion, 
 ■  They  fh  all  walks  with  me  in  white,  for  they  are  worthy  y  as  whereby  »Apoc.  j.4> 
 they  would  prouc  merit ^  becaufc  a  man  cannot  be  worthy  but  he 
 mult  merit  and  defcruc.^.5/(?'o^GUtofhisftoreaddeth  tw^  other 
 places  of  the  new  Tertamcnr,but  they  are  fuch  as  whereby  is  mini- 
 ftrcd  vntovsa  very  ready  and  pregnant  anfwcr  to  the  firfl.The 
 place  ofSatnt  Luke  is  by  thcirownc  vulgar  tranflation  thus:  *  j^*  b Xutio.jy. 
 dtgni  habebuntnr :  that  is,  They  who  /halli>e  accounted  worthy.  The  c  i.Thert:x5, 
 words  of  Saint  Paul    are  ;  '  Ft  dign$  habeaminiuhatye  may  be 
 efteemed  worthie  of  the  kin^dome  ,  Whereby  we  conceiuc  and 
 vndctftand  what  mans  vvorthineflc  is,  Gods  dignation,  Gods  ac-   * 
 ceptatio,  Gods  vouchfafingto  lake  him  as  worthy  foiChrifts  fake 
 ,  thcujjb 
 
y  I  o  of  Merits, 
 
 though  inrefpeflof  hinifclfehebenotworthy.  Toi\\\% M.'Bifhop 
 faith  This  is  his  onely  rtfuge,  yet  cm  he  netihervany  one  text  of  Sirip^ 
 true  thatffeake^Jjfi  Bat  wc  anfwer  him.that  all  thofc  texts  ofScri- 
 pture  which  dothus  Ipcakc  oiGod/eputin^.or ejfeeming  cr accoun- 
 ttYjg  worthy ^do  impori  fo  much  vnto  vs,ror  ifoiir  wonhines  ftand 
 in  Gods  cftceming  arid  accounting  of  v$,  we  may  not  of  the  little 
 of  worthinelTc  conclude,  thatby  perfedionofrcall  qualiticweare 
 thatfor  which  he  is  content  in  mercy  and  fauor  to  accept  vs.  We 
 are  accordingly  worthie  as  we  arc  iuft.  We  arc  iuft,  to  fpeakc  of 
 'one^mn  dignuaie  pcrfe5liufticc>not by  rightcoufncffc ofworkes,butoncly  by  Gods 
 
 e  Gen.  ?2.io. 
 
 iChry  pjjtom.de 
 t«mpun£l. cordis, 
 Etfi  intt/ies  mo- 
 rUmtirx'fi  om- 
 ftet  antm^ziirtu- 
 tei  expUamus 
 nihil  tamen  dig. 
 
 iBermrJiH  ' 
 Dedicat  .Ecclef. 
 fer.^^Nosfifmus 
 fedifffUi  digaatJ 
 
 imputation  ofrightcoufneflc  without  workes,  as  we  hauc  feenc 
 before.  In  like  iort  therefore  we  are  worthy  ^  h  Gods  vouch fafing 
 acceptance,  not  hj ourvuffrtbtfteffey  ^sS.Bernardimh.  And  hereto  a- 
 oreetheconfeffionsofthefaithfttll.  lacol^l'ahhj  ^  lam le^e then aH 
 thy  mercies,  and  all  the  truth  which  thou  haft  fhetvedvnto  thyfernam : 
 thatiji,  as  we  rcade  it,  lam  not  worthy  thereof:  according  to  that 
 M^afJJjr  ^fff  which  Chryfoftome^^xih 'J  Though  rve  dye  A  tboufand  deaths,  though 
 fercepimus.  jy^  ^^/^^  all  the  vertuss  oft  hefoHie,yet  do  rve  nothing  worthy  in  cornea- 
 g  ar.ii.i  r.  ^^j^  oftbofe  things  which  we  ourfeiues  haue  receiuedofCod.  lohnBa^- 
 trft,  s  then  whom  there  arofe  not  a  greater  amongfi  womens  fhtldren, 
 yctfaith  ofhimfclfcin  tc(pc6ioTChri({y^  lam  not  worth/e  to  hare 
 his  jhoesi  *  lam  not  worthy  to  vntie  the  latchet  •fhis  ifioe.  The  Centu- 
 rion of  whofe  faith  our  Sauiourteftifieth,  that  ^  he  had  not  found  fo 
 great  faith  ^no  not  in  I frael,  yet  faith  of  himfclfe, '  I  am  not  worthy 
 that  thou (houldefi come  vitder  myroofe. "  Reacie/)  man/aith  S.Ber-^ 
 nard,  in  thine  ewne  heart,  reade  within  thjfelfe  concerning  thy  felfe 
 thevtitneffe  of  truth  ^  and  thou  wtlt  iudge  thy  felfe  vnworthy  ofthii 
 npunfir'"  common  /tght,rhu$  holy  men  haue  fpoken.thus  they  haue  thought, 
 o  ^ug.in.vfkL  and  if  our  vnworthincfle  be  fuch  to  thcfe  things,  fliall  wc  drcamc 
 iumlYuftfcZ  ^^^  worthinclTe  to  the  crownc of  hcauen  f  nSaueme,fmh  Dau/d, 
 tton  inmeismeri-  for  thy  mercies  fake:that  is  f  (sithStAuftine,"  not  in  my  righteoufies, 
 ^nffetkorM>io»  ^°^  '*  ^J  merit  Sy  6ut  in  thy  mercie :  not  becaufe  I  am  worthy.  But  he- 
 quia  ego  Cum  a-  caufe  thou  art  mercy  full.  Ag&inc^  the  fame  S.Aufiine  faith  in  anothei 
 pliCCSGodyee/dethvnto  vs  all goodthings  hecaufe  he  Is  good,  not  Be-, 
 caufe  we  are  worthy  ^becaufe  he  is  merctfull.not  becaufe  we  haue  meri^ 
 tedin  any  thing.Thc  Prophet  acknowlcdgeth  God  giuefh  deliue- 
 rancc  ^/or  his  mercies fa^,  or  as  the  vulgcr  Latiiie  Kidctbfor  his 
 
 9iame£ 
 
 In  Mac.  3.11. 
 iMarri.7, 
 k  Mac  8. 10. 
 
 IVer.8' 
 m  BernardJH 
 Dedicat.Ecckf. 
 Ser.S-Lege,6 
 homojn  corde 
 tuijege  intr.t 
 tcipfumde  teiffo 
 tejlimonia.  ve'ri- 
 tatit,&  hic  com 
 mitni  luce  iuiif 
 
 g»i4s,fcd  qnix 
 tu  mifcricors. 
 p  Idem  tn  Pftl. 
 41.  Islcbid  Dctu 
 vmnta  bona  pr^ 
 Jltt,quittbonm 
 t(l,non  quia  nos 
 
of  Merits,  71 X 
 
 name t fal^  ^i\i\t  Auflin  ioz\nc  expoimdcth  lU'Thut  Is  freely ^fo}  T^uz.-«Vft!.ij, 
 thy  nAtnts  fake, not  for  wj  mertt-.hecaufe  thoufhdt  vouchf'.fc  to  doe  it .  ^r"]!!,  i'om"»tr*~ 
 not  becattfe  I  am  worthy  to  whom  th  t^fholae/i  doit.  Thus  do:h  S.  Ah-  '•"'.'^"/'•Vt »" . 
 
 a  I  ■  t        \  a  ^  n  n    ^  •  r  i-"-r      m(rii!imtu,  gut* 
 
 /r/»tfoLcntinifsgiuccnccketo.'W  .«//*-'^j-ccncciptcrvvortl-incl^c,  ttud^ewutrui  « 
 bvoccafionofthbfcphrarcs  To  often  vied,  for  tbytjAmej  (ah,  f(,r  f"  "'''""','i''''": 
 
 i  /-  I      r        I        •/  r     rr    /■  I      c*      -r,     ^i  ••■       godigtiustum  CM 
 
 thj  mercies  jAks^f or  thy  rtghteoHjne(je  fai^e.bo  Bafil  expoundcth  tnc  /<,./.,„ 
 fame  phnfc;  ^  For  thy  mercies  jal^: '  not  becaufe  I  am  worthy  Jjut  be- '  ^^^V"*  p/ ^  i 
 caufe  of  thine  ovone ^oodnejfe  ,\^o\\i  iF  M.  Bt[hop  will  hauc  no  faluatio  Non  quod  ego 
 but  thit  he  will  be  worthy  of  ir,lcthim  hear  what  S.  BernardCakh:  tTm'u»'''>tiU' 
 °  /ftve  ofchildtPjJlomackwtllnot  be  fatted  freely  yu^/y  are  rvee  not  fa-  umtu,im. 
 ,  ued  at  Ji  The  dtfjembiing  of  our  mifery  excludeth  mercy,  neither  hath  if  f^j,/ J^^'j 
 Cods  vouch  fifing  any  place  rvhereprefitrnption  is  ofoisr  Pforthines.        Sluo'dft  mipwrt- 
 
 B\itM.B,fhoptorcfdA<f,PerkJns,hid6cthysturrjetotheplaces,%'^;^^^^^^^ 
 and  there  wr  ^allfind^that  the  worthineffe  rofe  ofpoerkes.  But  wc  haue »««  »»"■»■'' ««» 
 turned  to  the  places,and  find  no  ncccmcy  thereof.  Wee  find  thatit^'i/ij^l 
 ihcy  that  defiled  not  theirgarmtnts  were  worthy  ^  but  that  by  their  ve*  tnu!aUom$fn*ti- 
 ry  workcs  they  were  worthy  wc  find  not.Nay  thcit  worth incs  in-  Z'umkS'bi 
 deed  was  in  their  garmcnts.For  what  ^<«»w^«rx  were  they  that  they /««^'f  r"*/"'"!"** 
 had  not  defi/ed,but  the  fame  whcrofthc  Apoftle  fpeakcth:  '  fo  ma.  x ^£7. 
 nyoiare  bapti^edinto  Chrtfijhattepm  on  Chriff.Hc  is  out pttrp/e gar- 
 ment of  redemption  byhisbloudrhcisout  LtUyxvhite garment  of 
 innoccncy  by  his  rightcoufneflc.Thcy  that  with  this  profclTion  of 
 Chriftdocioyncidolatry^hcrefic,  vncleannelfe^do  dillionour  the 
 namcandprofe/TionofChrift,  and  difgraccthe  garments  which 
 fliould  grace  them;  which  thcfc  had  not  done.  By  thefc  garments     - 
 thereforethcy  wcrewtfr/A;,byChrift,  by  his  merits,  by  hisobcdi-  yj_cor.rf.to. 
 cncCjby  hisrighteoufnes;in  him  and  tot  hisfakcthey  were  coun-  r-^mbrof.mt. 
 ted  worthy,and  whatfoeucr  worthinesGod  pronouncethofthem  ^Ziuyt'/utru 
 for  their  works/it  is  by  the  gracious  acceptation  therofinhim.  Al-  *"*Ui"  i'«'>"num 
 beit  the  place  may  very  well  bcarc  another  con(hu6lion  alfo  ihniV/ri  y'tSuJ'ift 
 they  were  worthy. not  abfolutel/,but  compared  to  the  other  fpoken  <^^r,fii.omm^e- 
 
 C\_    r  r^  1  I  (  11      I  I     "tm  nrtoi  tlerit, 
 
 ot  bcfore.For  one  man  compared  to  another,  way  be  called  »'or/'ib7;,r/;i, V«fr.«/>^f- 
 incomparifon  of  the  other,  when  fimplyconfidered  inhimrclfe,&  <•"'<"■< -^Si.^""* 
 compared  to  the  mdgcment  wGod,hc  is  not  worthy.  And  to  this  voHtmumorum 
 di(lin6li6  j'.//w^r<<rleadeth  vs.who  fpcaking  of  the  calling  of  the  *^'»'"''>  '^'S.'"} 
 AportleSjWhom  Chrift  put  y  iM  his  (I  eadto  befeech  vs  to  bereconciled  tum-jaooircm. 
 vntoGod,{m\\oU\\cva\^  fftveen^itirethematterffrt^/y, there  can  no  '[^'"^T^"  "' 
 man  be  found  vporrhy  to  be  the  deputy  of^hrtfi-.for  all  whom  hec  chofe, 
 
 VfitC 
 
■/712  of  Merits. 
 
 were  formerly  [Intters. In  compartjon  th«  of  others  J  hefef  the  Apoftlcs 
 were  fomdworthjf','&Ht  as  toHcht»gtbe  thimit  felfe all  are  vnworthj 
 Thus  plainely  doth  hcgiue  vsto  vndcrihnd, that  men  may  be  cal-* 
 led  worthy  only  in  refpedofothcrmcn.In  the  other  place  yT/.^*, 
 pjop  [ii\.\\^'&\zty)fftP^ir!mgferfec.HtioHf^\\ty  are  faid  to  be  made  wor»^ 
 thie^yiX  he  faith  vntruly:Tor  the  ApoHle  faith  onejy,  35  was  belbrc:| 
 zWed^cdithatjemajf  bee  counted  worthy^  which  (as  I  haue  faid  )  isj 
 for  C  hri  fts  fake,  *  in  whom  it  u  gmen  vntovsythat  not  cnely  wefhoulA 
 aPhil.1.  Jj?.;      beleeue  m  himJjM  alfofuprfor  his  fake  ^  and  becaufc  it  is  giuen  vf< 
 thcicfore  \\ov^(oa\zv  patiently  we  beare  it  ^yct  weeinuft  ftill  fay  as  S, 
 y^nffin  issidtah'J' Delifiervfjnotfor'oHrmeritybut  for  thy  names  fakf' 
 h  ^ug.in  v(nlm.  Yet  hec  ^oc  th  further  and  teileth  vs,  th^it  /« the  words folhwtyjg  th&^ 
 iL->,.Si,i!faneu:ei  yfn^./Jlg  fi^Tjjueth.that  /f  />  Oi  infl  mth  God  to  remite  aood  worh  with  1 
 /?.«  giuden:es  in  thcioyes ofheauen^as topmtpj mcked  mth  thepatves ofhsH.  Neither 
 froipcrraubuf     dovvcmakcany  doubt  tiKreof,bccaufe  he  bath  giuen  his  word  & 
 ^frort^m!rix7m   promifc  fo  todo.And  itis  as  iuft  withGodto  pctform his  promifc 
 noji- urn,  fed  prop-      j^  one,  25  It  is  CO  punifh  thc  cuiil  deferuings  of  the  other.  By  iu- 
 fticcandiuft  iudgemcnt,Godgiucthreitvntotne  perfccuted,  but 
 this  iuftiudgcmentconfiltethirviuftifying  and  maintaining 'fA«r 
 e  ^■^g.i'i'Ppi'.A*caf*fe,2i$  S.Au^in  noteth  not  in  weying  or  examining  their  meritSC 
 Dcu.-Sumo  worth.  By  iua  ludgemcnt God  putteth  diflfercnce  ^^  bdmxt  the  co- 
 iud.ctumimm    uerted^ndthenot  conuerted\betwixPthe  righteous  and  the  mc^edibe* 
 mdZnium.' '  /  vi'ixt  him  that  ferttet  h  God^and  him  thatferneth  him  not^  betwixt  him 
 jiifcernecaujm^^  ffy^f  ifcUeueth^andhim  that  beleetteth «z?/;and yet  he  that  beleeueth 
 '^Hm'qminucrl  andfcructh  Qod,ycaandisperfecucedfor  Gods  fake,  muft  craue 
 
 Mercy  is  mingled  with  iu/ltce,andfo  mingled, as  that  inflicc  itfelfe 
 ^^iuc\Tr>!iSflnr-  called mercie.T\\^iif*fi iudgemem  is  fuch,  as  S3^im i^mbrofe  fpea- 
 diam,&c.  j^jin-  kcthof  .'^  yl ittdgeMcntwherein  wee  are  indged  with  Conftderation  of 
 T'aTmTf'buu  0''**'  f^**^^^'^^  i^  which,  iudgerxent  is  ioyned  withmercie,fo  that  the 
 tuduan  inter  co-  frffth  oftudgement  is  tempered  or  qtialtfiedwiththe  mercy  of  the  Lord^ 
 
 ■ficrfn  i^'nOiitfUf. 
 
 itiftum -Vide  ur -vt  coituei-fiis/jfmncommfu^ xqutiliter  haheaKtur? Ergohahet  &  iudklum in ipfumiferieorJia.'^uf' 
 fifiniUotud.ciohnbet&mijericordUtK^&c-  ePfalm  143.2.  i  KofilinVfaLii^t.  JujlitM  immixtit  efi  mifencor^' 
 ds.i,&}taimm:xtitvttji[ain!titi»ben>gMttas'vocetur.  S  ^//.brof.u  P/S/.118.  Ser.  ac.  ludicium  ijuo  ftagilitatit 
 Kiih:e tefammone cenfmur.Jn hoc ipf« iHiiiCfwa wm mfmcordM io^uUmn efi^vi  verity iitdicij mijeratiom Demi' 
 i)U  ttrri^eteiHtt 
 
 Now 
 
of  Merits.  71 3 
 
 l^ovi^iM'i^eweMt  tempered  and  eiHJhJied,  is  indeed  inercie  osS-'wi  \^^rJKCf.n. 
 B(r»ardi\ivh.   As  {brihc  place  cited  out  of  the  bookc  of  fVi/e-  ,11^^^^^^!!^^,, 
 dome  r '  Gcdpro:tedtbe'.ti iind  Fou^dthewivcrthj  ofhtmfelfe:  thoi)o|i  w.'-rdr-.cil. 
 it  be  out  ot  a  book  the  auiboritic  whcrcoF  wc  dcnic ,  and  thr rc» '     *'"'i-J' 
 fore  can  require  no  anfwer,  yet  it  hath  anfwer  fiifficicntby  rhat 
 thai  hath  bene  faid.  God  /ouiid  them  worthy  of  him  felfehy  fiiuiing 
 them  anfvvcrabletotliofc  conditions  and  rules,  by  which  nc  is 
 content  in  rnetcie  to  accept  men  as  worthy,  though  funply  no 
 man  can  be  vvorthy  of  him, 
 
 20,    W.  Bishop, 
 
 The  jixt  reafattM.  Pcikmideltueretkihu:  EterKdill  life  is  tear  *^'  "*"*' 
 pteda  crev/tCyahd  a  crowne  ofrighteoufnes  to  be gtuen  bj  a  mji  Judge: 
 therefore  tn  this  life  it  muft  be  infilj  defer fied^  otberirife  it  were  not  wel 
 calleda  crowne  oftuflice^nor  cohIu  be  fmdto  be  rendredbj  a  ififiindge, 
 f^\,?€rk'tnsanfi¥ereth^thatitiicalleda  crovene  by  refembUnce ^  be^ 
 CAufe  ft  is  gtuen  $n  the  end  of  the  life^  oi  the  crox^ne  is  giuin  in  the  end 
 cf  the  race. 
 
 Reply.  If  that  were  all  the  caufe,  andthat  there  were  no  refpe^i 
 t9  be  had(ofornjerdeferts,ftr?trght  then  as  well  be  calleda  halter  by  re- 
 femb  lance, becaufe  that  alfo  is  gtuen  in  the  end  ofltfe:andin  their  opi^ 
 fiion,more  proper/y;becat*fe  all  their  worl^et  are  defiled  like  a  men(lrf4' 
 CMS  cloth:  and  a  halter  is  the  endoffucb  wicked  workes.  But  at  a  halter 
 is  due  to  a  theefejo  it  a  crown  of  glory  the  iHJl  reward  of  the  righteous 
 man. 
 
 Secondly  he  anfwereth^that  it  is  calleda  crowne  cf  inflice,  becaufe 
 Cod  hath  botindhimfelfe  by  hispromife  togiue  it:  heere  then  at  length 
 »ee  hatie  by  hi6  owne  co>ifeJfion,  that  by  Cods  promife  et email  life  is 
 due  debt  V'Ho  therighteew.bm  ashatiing  oiter-fhot  himfelfe^headdes, 
 not  for  any  defcrt  of  ihetrs  ^btit  onely  fey  the  prom/feftuks.  But  as  you 
 h^fte  heard  be  fore  0!^J  of  S. Matthew,  that  promt/e  was  made  for  wor-  ».  .  . 
 kino^ihe  time  of  his  Itfe  in  oftrvineyard^andfo  there  woifome  defert  on 
 thetrpart'.andtheferuants  wererenardedibecaftfe  they  employedtheir 
 talent  s  welLand  tn  this  vcrjplace^  Saint  Paul  rcckoneih  vphii  good  Mah.JS. 
 feruicesfor  which  the infi  ttidge  would  render  him  a  crowne  of  iujltce.' 
 andthtreforfthetrijltce  is  not  onely  in  re^'M  of  Cods  promije.  jind  tf 
 
 yoH 
 
714  OfMeritL 
 
 yoH  veiSnot  heUme  mecy  prouwg  that  I  fay  out  of  the  very  text,  rather 
 the  M.Pcrkins ««  hu  bare  xvord^let  S.  Auguftin  be  arbitrator  betpfieett 
 Vf^rvhomoii  deepeljf  conpdereth  ofeuerjrwerdifithfffeKteftceiLct  ws 
 
 W4.  **"*  hearc (faith  hee)thc  Apoftle  fpeaking,  when  hcc  approched  nearc 
 vntohispaflTion,!  h2\}c(^H0th  hejfoughtzgood  fight,  I  haucac- 
 compliftied  my  courfcjlhauckcpt  the  faith:  concerning  the  relT, 
 there  is  laid  vp  for  me  a  crowne  ofiufticejwhich  our  Lord  wil  ren- 
 der vnto  mc  in  that  day  ,a  iuft  iudgc:and  not  only  to  mc,  but  to  the 
 alfo  that  loue  his  c6ming:hee  faitti,  that  our  Lord  a  iuft  iudge  will 
 render  vnto  him  a  cro  wne,hcc  therefore  doth  owe  it,  and  a>  a  iuft 
 iudge  will  pay  it.For  the  worke  being  regardcd,tbe  reward  cannot 
 be  dcnied.I  hauc  fought  a  goodfight,is  a  worke:  I  hauc accompli- 
 fhedmycourfejisaworke:!  hauc  kept  the  faith,  is  a  worke:  There 
 is  laid  vp  for  me  a  crowne  ofiuflicc,this  is  the  reward.  So  that  yon 
 fee  moft  eleerely  by  this  moji  learned  Fathers  iudge mentjt hat  the  re- 
 wardisdHeforther^orkeJakSi^ndmt  OMelyforthefromtfeofGed.Set 
 him  vpettthat  verfe  of  the  Pfalmil  will  fing  vnio  thee  O  Lord,mer- 
 
 f liUoa.  cy and  wxdgcmtntJVhereheconclHdes.that  Godin  ittdgemerttwiHout 
 •f  his  injiice  crowne  thofe  good  works s, wbtch  h^e  of  mercy  had  giuen 
 grace  to  do, 
 
 R.Abbot, 
 
 To  the  obic(5lion  of  this  place  M.Perkifts3,n(yncitt.\i,  that  cuer- 
 lafting  life  is  called  4 cytfwwonely  inreremblanccF*/*  asheervhich 
 runneth  a  MW,faith  hc,mufi  continue  an drunne  to  the  end ,  andfo  be 
 erotvuedjcuenfo  mufi  we  continue  to  walke  ingoodtvorkf  vnto  the  end^ 
 ^ thenreceiueeternallltfe.i<iow  fox  reply  to  thii  anfwer  itfecmcth 
 AI.  5</^o/>hadfomcconfcrcncewiththchangman,and]earniDgof 
 him  that  a  halter  is  the  end  ofa  wicked  courfej(  let  him  remember 
 bis  ownc  wicked  courfc,andfearcthe  judgement  of  the  iuft  God) 
 he  thought  good  to  draw  that  obferuatio  to  fcrue  him  for  one  fhift 
 Andfirfttogiue  way  tohis  hangmansdeuice,  hee  curtallcth  Af, 
 Ptfr/^/»/hisanfwcr:asifhehadraidnomorc  but  thus,  thsiteternalt 
 Itfeiscalledacrowne,  becaufeit  isgiHeninthtendofthelifeiOS  the 
 iCrowne  is  giuen  tn  the  end  of  the  race.  Whereto  hcreplycth,  that  r/ 
 that  rvere all ^and  that  there  rvere  norefpeBto former deferts^  tt  might  > 
 ihcnasivellbec  failed  a  baiter,  But^.  Ferki»f  anfwer  cxprfflcth 
 ,>  plainly 
 
of  Merits,  j  \  <r 
 
 plainly,  aswcfce,  that /^^froww^fiaih  reference  to  them  that  r#«- 
 tinue  to  the  end  tovcalke  $n  gcodvporkes ,  anclthcrfore  Icftnooccafioti 
 or  place  for  this  hangmarilikc  and  vnciuill  reply.  But  his  mind   it 
 feemcthjWasftronglyfctvpon  thc/ialrcr.andthcrforcbyhcad  and 
 fliouldcrs  he  would  pull  ic  in,onely  ro  plcafchlmfclfc  and  his  tabic 
 companion$wich  a  forced  and  witiclfeicft  Headdcthfurther,ihac 
 i»  our  opiKt  7w  it  p30uld  more  properly  be  called  a  ha/ier,  htcatife  all  our 
 workes  iire  defiled  Ifke  a  menjiruaus  cloth ,  and  an  halter ia  the  enduf 
 fuch  mckedrvorkes. Now  wc  know  r^o  reafon  but  that  M.Btfhop  by 
 rood  right,  bccaufc  he  hath  fct  dovvne  the  fcntcnce,  Hiould  kccpc 
 the  halter  to  hiroreir;for  that  wc  arc  vvcl  aflurcd  that  his  beft  works 
 are  defiled  as  well  as  ours.  But  what  will  he  ray(I  marucll)to  Pope 
 Lro  the  third,  of  whom  ^-/<«/^rM'ofWeftmininerreportcth,  that 
 "being at Miffc, about  agood  workcno  doubt,  awoman  of\m',t!i'ZJ!^9S. 
 good  acquaintance  comming  with  her  ofFeringjCruflicd  and  kiflcd  ^'"^■'"'  ?"«<^w. 
 his  hand,  and  therewith  ftirrcd  vp  in  the  Pope(a  holy  father  I  war-  tT/Ztlu^ 
 rant  you)fomc  motions  of  the  flcfli.  Now  was  this  no  defilement  ^"^"*''^'"'''"'* 
 (hall  wcthinkctorogoodaworkc?Surclyif/!/.5//2^<7;>  had  liued^^J.S' 
 then  ,he  would  hauc  giucn  iudgcment  of  the  Pope  that  hce  Qiould  '''*"'  ^  ^'"'P"' 
 be  hanged,  bccaufeahaltcristhcendoffuch  wicked  Malle.  But  f-^^.tf /S, 
 tclvs  Ji.5//^tf^,do  all  your  works  goefo  currantly  and  clenlyfro^*"*^^^-"*^*' 
 you,as  that  you  can  prcfumc  to  be  free  fro  the  halter,thatyou  hauc  '*""' 
 hercmadei'Hauc  you  ncucr  offcded  at  raaflc  in  fomc  fuch  like  fort 
 as  the  Pope  didfDoth  not  your  mind  often  wander  whe  you  fecm 
 to  pray  ?  Doc  not  finiftcr  thoughts  and  refpccSls  many  times  inter- 
 pofe  thcmfelues,and  makeyou  to  go  crooked  when  you  thinke  to 
 go  vpright/"  Take  heed  that  heerafter  it  be  not  faid  vnto  you, Pat  ere 
 legem  (fUAm  tpfe  tuteris  :  Be  triedby  the  Uv  which  thou  thy  felfe  bail 
 mxde :  a  halter  is  the  end  of  fuch  wicked  workes. But  of  the  condi- 
 tion of  our  woikes,  more  hath  been  faid  before,then  cuer  M.  Bi- 
 /i«;)  will  bee  ablctodilpcpue.  Here  he  condudeth,  that  ^waA^/r^r 
 u  due  to  a  the^feyfo  is  the  crovtne  ofglorie  the  ittft  reward  of  the  rifhte- 
 ous  man. True  Ciy  wee,  butyctnotby  the  vertue  of  his  righrcouf^ 
 ncflc  and  defcrt,  but  by  thcmcrcifuIIpromifcofAImightieGod. 
 Inrcfpe6lofwhichpromifc,itiscallcd,aJ^/.  Perkins  anfwcrcth, 
 MCrowneofiufltce,  bccaulcGodby  hi;i  ptomifc  hath  bound  him- 
 fclfctogiucit,and  in  the  performance  ofhii  promifc  he  isappro- 
 ucd  iuft.  And  this  is  the  conftant  confefTion  ofvs  all,  which  Ai.  Bi- 
 
 Z   Z  fbof 
 
7 1 6  of  Merits, 
 
 ^ap  CciTvMh  to  apprclicndas  cafually  or  forcedly  fpokcnby  4/. 
 Perkins,  i^^teternall  life  is  dtted.ht  totheriojieottSAndfaithfall, 
 yet  wrh  thatcxccptioii  ftill, which  he  thinkcth  M.PcrktnsidQt^ 
 z%hjintrigotter{hothtmfelfe^  bccaufe  his  ignorance  concciucth  not 
 Viow  thefc  two  Iknd  iogtt\\cx^not  for  any  defer t  cf  theirs^  hut  onlyfor 
 hisfremtfefake^%%  hath  bin  declared  fumcicntly  b  bcforCjin  dcfcn- 
 b  Sen,i7.        (Jingthc  aiifwcr  to  the  third  obicdlion.  But  as  touching  the  place 
 here  bandlcd,hc  (Tiall  find  S. Bernard  expounding  this  croxvne  ofitt. 
 cBernardde      flice  inthcfamc  loit2i%'Xt6oJ'  It  ts  acvo^'ne  ofifil}ice({si\t\\\\t)v^bich 
 EfiertiuZ^'    P^f*^  evpeSieih,  but  ofGodt  iufiice^not  his  oxvnejor  it  isiu^  that  God 
 Vaitiui  expeciat    pay  what  he  orveth,  &  he  etveth  that  which  he  hath  ^romifed,  Andthit 
 7cZfin,Tik   iithe  infliceofrvhich  the  Jpoflie  prefiimeth,  euen  thepromifeofGod. 
 nonliix.Xufiim   Albeit  it  is  true  alfo^that  mans  iufticeis  crowned,&  that  in  thatre- 
 ^A^qmiMit^'  rpc6l  alfo  it  is  acrovfne  ofrighteotifnes.^ho  maketb  qucftion  ihcrof? 
 d:beta!itemqu»i  but  ftiH  It  istruCjthat  itfsnotductomansrightcourncflcbymeritc 
 VclfiZfiftfad,  and  dcfert,but  is  tied  to  it  oocly  by  the  promife  and  grace  of  God. 
 ^uipr^jamit      And  thus  doth  the  ApolHe  reckon  his  good  feruicc,  for  which  the 
 ^j>opo^its  promf-  ,^^  i^^^^  would  render  a  crowneofiufitce^  not  as  pleading  his  dc- 
 iert  thereof,  but  knowing  that  God  hath  proraifed  fuch  reward  to 
 fuch  feruicc.  Hee  allcdgeih  to  the  contrary  the  examples  of  them 
 that  were  called  into  the  vineyard,  and  of  the  other  that  recciued 
 the  talents.but  of  them  he  hath  before  rcceiucd  anfwer.  Al  his  error 
 is,  that  he  cannot  conceiueH'tf^^ff  and  reward^  butthatitmuftnc- 
 ceflifily  imply  merite  and  defcrt,  which  notwithftanding  chil- 
 dren can  diftinguifh,  bccaufe  great  reward  by  fauourmay  begi- 
 uen  when  the  worke  is  in  no  fort  to  be  thought  worthy  of  it.  As 
 for  thcplaceof  y^«7?/«*whichheproduGeth,  itgiucthhimnofuc- 
 cor.We  find  there  vforke  2X\ArevfArd:  I  ham  fought  agoodfigbty&c, 
 the  war  kf. There  is  layd  vpfor  me  a  croxvne  ofitijiice ;  the  reward  .'but 
 we  do  not  findc  that  the  reward  is  defcrued  by  the  worke ;  we  do 
 not  find  that  by  vcrtue  o^  merite  the  iuftice  of  God  any  way  ftan- 
 bomufi!!^' Dt^vi  deth  bcQd  vntohim  Nay  in  the  fame  fcrmon  S.AHfiinlmh,^  Par- 
 niam^poflote,     ^^„ ^^  Apo/l/e.  I k»o^ »9thinz of thific oxvue hut eutlithereforc (vheH 
 
 fropriatuanim       ,  '  i      i  t  I  II         i  ■  ^-r        wi 
 
 «0Ui  mf,  maLt.  becrowfieth  thy  merits,  he  crowneth  nothing  but  htsownegtfts,  riis 
 ci*mtrgoDef4s  (;olIc(ftion  ftoHi  ihc  place  is  already  anfwcred,  that  by  the  pro- 
 tua;mhtUorc»a$  mifc  thc  rcwatd  IS  yccldcd  to  the  worke.  In  the  other  place 
 ntfidtHifud,  there  is  nothing  more  then  in  thati  hauc  fpokcnof,  and  hath  full 
 anfwct  by  the  (ame  exception. Onely  1  will  rtmember  M,Bi(hopy 
 
 that 
 
of  Merits.  -7  j  j 
 
 that  by  S,  Auflini  doiflrine  there  can  no  merit  bcc  pleaded  on  our  '  ''*"'"'''  P^- 
 bchalfe,  bccaufcall  our  good  workc«  come  from  grace  on  Gods  l)!i„iJ"j^!  *"'** 
 bchalfc,  (o  that  therefore  the  cro  wnc  ii  h\ii grace  ftr  grace ^  and  a  ^''*  ■  ^'* 
 latrer  mercy  added  as  the  confcquent  of  a  former  mercy.  And  this  teruZ"'c'!7'Zt 
 S.  Jtijitn  noreth  concerning  this  very  place  o'iS.Paulh^rt  debated.  """"I^^'^^c.  sm 
 *  The  Lord  will  render  vnto  me  a  crown  e  ofrighteoufnes.  Why  J  becanfe  rS  S'wf'f  i'"' 
 I  haue  fought  a  gooi  fight  ^  (frc.    But  whence  haft  thou  fought  a  good  ^"l"^  H'*^'^  (<>'■•' 
 fight  f  i-e.  Tea  not  /,  ifut  the  grace  of  God  with  me.  Then  it  is  by  his  TordLZ^HT 
 mercy  that  thou  art  crowned.  Be  nowhere  froud,but  alwaiespraife  the  ^"M'^yTj /«, 
 L^rd.  In  a  wordhcfaith  againc  as  before  wee  haue  feene,that  ^God  ^UuL'domHH,. 
 €rownttb  our  merits*  not  as  our  mer/tt.  but  m  his  owne  ^ifts  :  and  if  f/'^'"*''''^'^''^  «^ 
 
 ,  J  r  '-L  "^1  .  i">'^i'b  c^p.y.  Horn 
 
 thcygoenotvnder  account  ot  our  merits  mheaiien,  why  arc  they  fwwwr  vtusmc- 
 (0  carncftly  pleaded  for  as  ours  here  vpon  the  earth  i  '^rUTST"* 
 
 21.  W.  Bishop.  ^        ' 
 
 jindthat  the  Reader  may  vnderftand^  that  not  euely  S.  Auouftinc 
 doth  focoufdemly  teach  this  do^rine  ofmerits{which  Mafter  Perkins 
 Huffed  not  toterme  the  inuention  of  Satan,)  I  willfoldvf  this  queftioH 
 withfome  teftimomes  ofthemofl  ancient  andbcfi  yiuthors. 
 
 S.  IgnatttUy  the  Aperies  auditor  faith :  Giue  me  leauc  to  become  ^t'*fl-^^J>»*»i 
 the  food  of  hearts, that  I  may  by  that  raeanes  mcritand  win  God. 
 
 lufttne  a  glorious  Martyr  of  the  next  age  hath  thefe  words  Jpeaking  ^foUg.t.dic, 
 in  the  name  of  all  ChrtfiianJ.Wc  think  that  men  who  by  works  hauc  ^'^' 
 fiicwed  fhemfelucs  worthie  of  the  will  and  counfell  of  God,  (hall 
 by  their  merits  Hue  and  raigne  with  him,  free  from  allcorruption 
 andpertuibation. 
 
 S.  Irenaut  faith :  Wee  efteeme  that  crownc  to  be  precious  which  la.^  «mtJitr(f 
 is  gotten  by  combat  and  futfcring  for  Gods  fake.  "^7»• 
 
 S.  'Bap.  All  wee  that  walke  the  wayofiheGorpell,asmerchants  orMiriiH.tium 
 do,buy  and  get  the  poireffion  of  hcauenly  things  by  the  workes  oU"^^-^  ^P"' 
 thecomtnandements.  Amanisfaucdby  workesof  iuflice.  o-t^p-^^ 
 
 S.  Cyprian.  If  the  day  of  our  reiurne  Hiall  find  vs  vnlodcn/wifr,  Smn.i,tUtm»f 
 and  running  in  the  race  of  works,  our  Lord  will  not  failc  to  reward  "*^*"* 
 our  merits.  He  will  giuc  for  workes  to  ihofe  that  wintic  in  peace,  a 
 white  crown,and  for  martyrdome  in  pcrfccution  he  will  redouble 
 vnto  them  a  purple  crowne. 
 
 S.HUarj.  The  kingdome  of  heauen  is  the  hire  and  reward  of  c.«»».j./«M4:6/ 
 them  that  liue  well  and  perfcdiy. 
 
 2.Z  z  St  Ambrofe, 
 
yi%  OfCMents. 
 
 L«t.i.A0/e.aj.     S.  Amhofe.  It  is  cuidcnt  chat  there  rcmaineth  after  this  life  ei- 
 ther reward  for  merits,  or  punifhment. 
 
 S  Hierome,  Now  after  baptifmc  itappertaincth  toour  trauels, 
 according  vnto  thcdiucrfityof  vertac,  to  prepare  for  vsdifFcicnc 
 rewards. 
 
 Str.6Z.inCa»t.       S.Bernard.  Prouldc  that  thou  hauc  merits,  for  the  want  of  them 
 is  a  pernicious  pouertie, 
 
 Brsejly  that  this  was  the  vn'merfalldoBrhe  ofallgood  Chri(fta»t  4- 
 bouea  thonfandyeeres  paft^is  declared  tn  the  Comcell »f  Arauficane  ? 
 
 C<t»tA%.  Reward  is  debt  vnto  good  works  if  they  be  done,  but  grace  which 
 
 was  non  dcbt,goeth  before,  that  ihey  may  be  done,  Thefete/timo- 
 tJtes  fifthe  mofl ancient  and  hefl  learned  Chr$flianSy  mayfuffice  to  hat- 
 ter the  braz,en  forehead  of  them  that  affi^me  the  doilrine  ofmerttes  to 
 he  a  Satantcallinuentton^  andto  fettle  all  them  that  hme  care  of  their 
 falnation^  in  the  mofi  pure  doUrine  of  the  Cat  ho  like  Church. 
 
 R.  Abbot. 
 
 Here  -W.i?;y^(?f  will  glue  vs  to  vndcrftand.that  not  only  i?.^^/?/^, 
 but  all  antiquity  leacheth  th?  do6lrmc  of  merits,fo  that  M.Perkins 
 might  i^lti[b  to  ca/ltt  the  inHcntionof  Satan,  But  M.  f^r^w/bad  no 
 caufe  to  blufh  in  that  rcfpcdt.  He  knew  well  that  antiquitie  is  more 
 vanted  by  Papifts  then  followcd.He  knew  well  that  in  this  dodrin 
 ofwrnr^j  they  wickedly  bely  antiquity  and  the  Fathers.  Andin- 
 decdcncuet  any  Father  fpake  of  merits,  as  they  haucdonc.  luftly 
 ibcrforc did  he  call  it,as  it'iSytheinnevtion  o/<y4M»,feruingonly  to 
 delude  men.to  put  them  in  vaine  hope,to  lift  them  vp  in  pride, with 
 opini  6  of  gaining  heauc,that  they  may  by  their  pride  be  caft  down 
 to  hell.  But  for  the  electing  of  this  point,  itistobevndcrrtood,that 
 the  name  of wtfr/f/is indeed  verievfuall  amongftthe  Fathcrsoftbc 
 Latin  Church,  but  with  no  fuch  meaning  as  the  Church  of  Rome 
 hath  fancied  thereof.  For  they  only  intended  thereby  briefly  &  in 
 one  word  tofignifiegood  works,  work es  that  pleafc  God,  that  a  re 
 accepted  in  Gods  fight,that  find  fauor  with  God,&  obtain  reward 
 at  his  hands.They  dreamed  not  that  in  good  works  there  fliould  be 
 a  iuftdcfcrtofheauen,thatthcyfliould(!/<'/i?rw/>n'tfr/(&//)',  that  they 
 fhold  be  fully  worthy  of  euerlafling  /;/<r,that  good  works  fhold  as  wcl 
 be  the  caufe  ofraluacion^ascuil)  works  are  the  caufe  of  damnation, 
 
 that 
 
'of Merits.  7f^ 
 
 lliat  goo  J  works  Arcfofar  meritortousyfofar  I  fay  meritorhm,^%  that 
 God  Ihoul J  be  vniud ifhe  rendered  not  heaucn for  thim,  as  in  the 
 beginning  hath  bin  fhewcd  that  now  is  the  language  of  the  church 
 of  Rome,  Thcfcfpccchcs  or  the  like  was  ncuct  heard  of  amongft 
 theFathers.Thcy  vfed  the  word  wm/tf  according  to  the  lignifica- 
 tion  wherein  common  Jy  they  vfed  the  verbcw^rm.  which  with 
 them  imported  toobtamCy  to  find  fauourfor  any  thing  tobegiuen  of 
 d$ne\  fo  as  that  wicked  men  arc  faid  fomctimes  mereri,  notfutcly 
 to  dcfcruCjbut  to  recciuc  or  to  find  the  fauour  of  benefits  at  Gods 
 hands  j  yea  and  good  men  arc  faid  mereri  not  to  dcfcrutjbut  to  re- 
 cciueortofindcuillvfagcatthchandsofthe  wicked.  But  by  ex- 
 amples the  matter  will  be  plainer  then  by  words.  S.AuJitne  faith, 
 •  HutHiv'tt*  folatiA  qHtdam  etiam  cnUorer  damonumaccipere  merue-  *  -^uguHJttiu. 
 runt  :  Somewhohauebinppor^ippersefdiHelshaHe  merited^  that  is,    "  '  J-^f-'i* 
 hauc  found  the  fauour  ^0  receiue  the  comforts  of  this  Itfe.  Againe, 
 b  AfoHoliafuis ciuibw occidi werueruntiThe  Jpofi/es  merited ,  that  c  cfriT.pS.^^ 
 *i,found  fuch  vfagc  as  to  bee  killed  of  their  owne  people.  *  Pro  aElione  Uii.cap.6. 
 grAttATHm^AmmM meruimtu  odiorum^ :  I»  fiead of  thankf  wee  hane  ,^,  'o'^j^. »,  *' 
 merited,  that  is,  we  found  at  their  hands  the  fire  of  hatred.  ^  Caueat  m/».u. 
 homo  no  ab  $lIo  mifericordi^m  mereatur  homo  contra  eitu  fementtanu 
 StjHofa^ftse^homo  :  Letmant^keheede  that  man  doe  not  merite^ 
 that  xs-^obtaine  mercie  ofhim->  again fi  the  fentence  ofhirru  bj  whom 
 man  toad  made.  So  doth  Ambrole  v(c  the  fame  word,''  Ini(jHHi  Cain  ^f  Trt'''^'^'*^ 
 longaHamdwcit  atatemjdHxttvxoremu^&hocmerMttpromtjjtone  at- 
 mnaifVicked  Cain  Imediong  and  marrtedamfe,  and  this  he  merited, 
 that  is  obtained  or  recciued^7  the  permiffion  of  God,  ^  Non  debt-  ii<Um.f*r.s\. 
 mtu  mirart  qnod  loannes  tantamgratiam  nafcendo  mcruerit  JVee  are 
 not  to  wonder  that  lohn  in  his  birth  merited^th^r.  is,  obtainedyo  great 
 grace.  So  Hi/ary  fpcakcth,  e  Libros  qnafo  habere  mereamur  :  /  praj  ^  ^'^^•f^^'^'^-_ 
 )0H let vsmerit^thitisfind  the  hi\ouTtohat4ethofe booker.  So  Hte- 
 rom,^'  yeniam  mereri  debeo:  lamtomerite,  that  is,  to  obtjinei  par.  ^-^ ''^^f^-*^"' 
 don.So  Gregorie^.^o^oiKoxuQ,' Paulw  cum  redemptons  »<7wr« | o>,j^.'.\/*,j^ 
 in  terra  conaretur  extimuere^etm  ve,  ba  de  c  ah  meruit  audire :  Paul  /»*  pf-71  ;• 
 when  hervent  about  to  exttn^uifh  thename  of  Chrijivpon  earth,  meri- 
 ff<^,thatis,found  the  mercy  &  fauour  r«  hear  his  rvordsLomheauen. 
 In  another  place, O/ic'/ATCw/p.?  cjna  lalcmac  taniUmerifT  h.ibere  Re 
 demptore-.O  happy  fin  of  yid-im  that  rr.erited^zhit  is. fou.uUhe  mercy 
 tohauefuchandfogrataredeemer.S.  x//yy7/«jpplicih  the  word  alfo 
 
 Zz  I  10 
 
720  of  (Ji  fens, 
 
 ^< ,,« i^      to beafts  and cattcl,''  Homines hahe^n  alicjuid  4p»d  Veum  exceptum 
 p/k/.j5.  quod  mmenta  non  merentm\  Men  bam  jvmivshAt  ex  cepted  mtb  God 
 
 Vfhieb  beajis merit Koi,t\\2iX.  is  ehtainenot.T\:i\Mit\\t\\oiA  hath  grown 
 alfoiototianflaiions.whcrein  the  originals  there  hath  bin  no  oc- 
 calion  of  it.  Where  Cain  faith^  Mine  inijmtie  is  greater  then  can  hee 
 I6cncr.4.i3.     pArdmed,\[\cWv\g<ix  Latin  tranflatcth,'  Maiorefttniqmtas  mea  <jua 
 vtvemammerear:  Mine  iniquity  is  greater  the  that  I  can  merit  ^th^t 
 m  i.Tim.1.13.   j^  obraineprfr^tfw.  Whetc S.  Prf«/ faith, "^  lobtamedtnercy  hcan[e  I 
 didit  ignorant l]t,&c,  S.  Ahjiine  out  of  forae  tranflation  rcadeth, 
 n  ^ugde  Bapt.  n  Miferecordiamweruiy  I  merited  mercy  ^Wi  iroponing  nothing  but 
 co».D<i;;4f.^*.  4.  the  obtaining  thereof,  i^  an  Epiftlc  of /^«^//>«  wcehauc  it  com- 
 cilmt.tptft.ad.  monly  tranflatcd ,  I  aminlouevcithnone  of  the  things  that  arefeene^ 
 ikmanoi.         ^^  le^Hm  ChriftH  mfrearadipifci,  that  Imaj  merit  to  obtaine  ChriH^ 
 whrreas  in  the Grceke  '\t  is  ''"Trf, im»  x^/rsF  ewp,  that  is  as  Hierom 
 tranflateih  vt.y'^vt  Jefum  Chriftmnuemam^that  Imayfindle/hs  Chrifi, 
 Againc  ,  in  the  next  period  the  Grceke  is«f<x  i'n«  xf/rS  d-mUvm^ 
 EituJTcrlftf'  Wiierc  thcfatxe  tranflatcr  readcth  as  bcfore,the  words  being  tran- 
 flatcd by  HieromCy  ^  tamttmvt  Chriftofrnar^  onely  that  I  may  tnioy 
 C^w/jAnd  thus  in  infinite  places  haue  they  made  the  Grceke  Fa- 
 thers tofpeakcofwtfr/r,  where  they  ncuer  meant  any  fuch  things 
 qlW.  But  to  makeitplainely  to  appcar,that  by  «?mf  they  meant  not  any 
 
 fuch  worthincs  or  delcrtas  M.  Bi^op  fpcakcthofjet  oncfcntencc 
 oiAmbrofe  fully  ^M^ct.rAllthe  things  that  wefujfei'aretoo  little  (^ 
 vnvporthyfor  thepainet  wererof  there  fiofildbe  rendered  to  vsfogreat 
 i^mb.epifi.ii.  j^gxvard  of  future  aood  things. as  (hal  hi  reuealedin  vs.rphe  beina  refor^ 
 
 Ommaquapati-  .         /•'.  «=»,_     ,      %     ,,  ■  r  >       •  ■     \      ^      i-       ,     • 
 
 mitr  minora  funtMfd  to  the  tmage  of  Godwep3(iUmerit{tmtUy  atcainc;/o/r<?  hu  glone 
 &indiinapro     f^ceto  f^^tf. Where  to  take  merit  properl  y  to  import  defert  andvcor- 
 
 quorum  UborioM '  n      ,  w  %         a     r      r  '  r       -t/'n  r* 
 
 tamo,  rependatur  tbines^ihoia  DC  to  make  Amlfroje  in  one  lentecc  abfurdly  erotic  & 
 wTw'^aTre*'  ^onirary  to  himfclf,to  fay,that  we  dcfcrue  to  fee  God  face  to  face, 
 ueiabtturiH  nobis  wlten  he  hath  firft  affirmed  that  cue  our  futfrrings  for  Chrifts  fake 
 
 '^ZmreTomTt^^^^^'^^^^^y^^^^^^^^a^^^^^^^yy^^^^^^  vnto  ihcm.Xhc  famc 
 g/orww  ««*/*«>  is  more  plaine  by  that  that  before  hath  been  e  allcdged  out  otGre^ 
 mtullZ'llr^^ goyi«,^ifv»e be  iudgednithout  mercy ^our rvorkjs mrthy  to bepuni(hed 
 fofiuftification  nhtcb  We  exptU  to  bane  rewarded:  therefore  theteares  oj expiation 
 %r.'M'HMb9.  (faith  i\e)aifi^re^uired,  that  humilitie  of  prayer  may  Itft  vp  the  merits 
 tap.ii.  ofour goodworketothe obtaining  of  eternallreward.  Where  v\cc  fee 
 
 hcvfeth  thcnamcofwmfasviiially  thrywerev/ont,  butfhcwcth 
 that  it  is  fo  far  from  being  truly  merit ^zi  that  in  extremity  it  h  wor- 
 
 thy 
 
of  Merits,  721 
 
 t  BerUard.iH  ^M^ 
 
 thy  tobMpuniflico,and  that  it  v\tz6^c\.^teares  of  expiation, th^us,  >"*>-(-h  '•  -\!'?» 
 carncft  intcrcc<Tion&  prayer  to  God  for  Chiins  i'akc  to  remit  the  Zm»um\nent<t 
 fpotsandblcuiifhestliercof.andthatitis  tl-,usby  praicroncly.that  v  />  o/rf/MMf* 
 is,byfauour,  that  any  reward  IS  yccMcdvnro  It.  But  to  tnis  place  exmre.MiDtut 
 mort  properly  belongeth  that  ofS.5tfr»<«r<^bcrorc mentioned, that  ">"*>*■■"'> f'fm* 
 \he  merits  of  men  are  notJHCh  Oi  that  eternal  Ltje  u  due  for  the  ofrtn^ht  u  idtm.de  gra.  et 
 9r  Oi  tfGodjhoniddowronfr,  tfhedidnotyee/dthe  fame  vnto  the.''  Jf^f>.a,b.s,f<0p,ii 
 
 rr-Liv  /.  r  I     r         I      I  n  appeUetur  ca  qiiA 
 
 (  faith  he)  u'^^jvi//  proper ij  name  thole  vphich   wee  call  our  merit eSy  nnftradutmumt- 
 ther  are  the  way  to  the  kif}g^(iom,net  the  caufe  of  our  obtaininq  the  kini-  ^''cJ^ctm  rcim. 
 dome.  Where  molt  puincly  he  giuctn  tovnderltand,tharthcnamt  ref,f$a»d$. 
 ofwfr^rris  vnproperly  abufcd,  and  howfoeucr  cuftomc  had  taken  f  ^'r'^^fi*^' 
 It  vp,to  calj  good  works  by  the  name  of  merits,yet  that  we  arc  not  Ddnur  mquant 
 to  conceiuc,  that  good  workiS  for  themfelues  can  challenge  any  »^»txof>snina' 
 thing  by  any  right,  or  that  vvc  can  truly  and  properly  be  laid  thcr-  Vaufm,  Konfunt 
 by  to  defcruc  at  the  bands  of  God.  And  this  is  fully  confirmed  by  'f^flS'Tprfm^ 
 j^lforifwde  ^ajiro, who  mcntioninp^rcwatd  due  toworks,faith*/f  o»-,.H*r,ctmm 
 u  due,  not  hji  the  nature  of  the  worke,for  thefufferingt  of  this  time  are  £,,^"^^'"^* 
 not  comparable  inworth  tothtfutMre  gloryrvhich  (halhee  reuea/edvpo  qmfque  pr$mifit 
 vsjbm  it  is  due  by  right  ofpromife:for  nature  hath  taught  vs  this  latv,  f  ^'T^J.^iJJj^''^^ 
 thateuery  man  fholdtakehtmfelfe  i»  owe  that  which  he  hathpremtfed.  Romtn.\'t*ri 
 S  urcly  if  the  debt  of  the  reward  arifc  not  fro  the  nature  of  the  work  (^  Swp'"'"'^ 
 but  oncly  by  vertuc of promife.then  merit  is  no  merit  properly.bc-  fT/|*i''  *'_ 
 caufc  merit  properly  fo  callcd,arifcth  from  the  nature  of  the  work,  *yiif  s7nlteme 
 being  in  it  fclfc  luftly  worthy  ofthat  that  it  is  faidto  dcferuc.         te/iu>rum  efcam 
 To  come  the  to  the  teflimonies  cRed  by  M.Bi/hop.the  firll  therof  J^^^^^,;;^"-;'  ^'* 
 which  he  citeth  outof  *  ^«<«f/w,is  afalfe  tranflation,  there  bccing  b  iM.Egoem. 
 nothing  in  theGreeke  to  import  raerit,but  oncly  the  getting  orgai-  Jjf„"^>2'^'jJ"* 
 mng^or  obtainiKgof  God,^%  hath  bene  faid  Suffer  me  (faith  he  jrc  be  dignusejffviu. 
 thefoodofbeafts.thatbythemi  may  obtameGod.  And  how  far  fg-  ZnmJU^mift^ 
 natiui  was  from  any  fuch  opinion  of  his  owne  inerit,appcarcth  to-  rtiordtam  confe. 
 wards  the  end  of  the  fame  Epiftlc,  where  he  faith,  ^1  am  afhamed  to  ^S^Jji^DelM 
 he  nameaone  ofthera  (th«  Pafiors  of  the  Church:)for  lamnot  worthy  "^'/(M-. 
 to  be  the  very  laft  or  the  very  outcafi  of  ih em  but  I  haue  found  merctc  ^ ''"  ^t'^'j^s 
 ttbefomebodyiflobtaineGod'Hc  reckoned  notofmericor  worth,  y,y^^  ^•^.  ^. 
 but  held  it  a  mattcrofmercietohimto  come  toGod.  How  hardly  p«j^,o,  «•,  u^,- 
 ihe  was  Af.Btjhop  bcftcad,that  in  the  forefront  would  put  Ignatius  -nt^iui^'yii,  ;«• 
 when  the  words  that  he  citeth  are  nothing  for  him,  and  his  words  *c?'K«-,«i>^"  »- 
 in  the  fame  Epiftle  arc  altogether  againft  liimf  •^"^-^I'X* 
 
 Zz4  The'        '     '^' 
 
722  of  Merits, 
 
 The  words  of  lu^intu  Jiiartyr  alfo  arc  very  lewdly  at  ufcd  in  the 
 fame  mancr.Thc  wox6$merit^  fuis^hy  their  mcritSyZri  iDf  criy  foi- 
 fted  in, neither  is  there  any  thing  that  can  be  conftrutd  to  that  pur- 
 •  7«/f ■  Mart  P^^^**"  "^^ejiiCmh  he)whe by  thetr  i:verkesfh(tll(he)»  themfelues  to  t he 
 »Apol.  J.  *  coHnJellof  Godvforthy.px  as  A/.  Btfho^  tranflsteth  oMtofB  e//armi»e, 
 o*iUf  ^  ^  vfhohj  their  workes  (hew  thentfelnes  worthy  of  the  com  fell  and  will  of 
 •*«<TO  e«  r«  Q^^^  ^^  ^^^^  recemed  t  hat  hee  doth  vouch fafe  them  to  haue  company 
 fit  ft  Xp-Miitt  ^*^^  ^^^  '*  rai^ne  with  him^hsing  made  tntmortaR  cp' free  from  alfer- 
 f»w,  Tift(U4T'  turhation.  Where  he  natncth  worthineffe  in  no  other  fort  then  the 
 «Vr»  iistv^m  Scripture  doth,a$  hath  bin  before  (hcwcdjComparatiuely,  not  fim# 
 «e7«f/«9Sr<^  plyj  by  acceptation,not  by  pcrfcd^ioh;  according  to  the  phrafe  of 
 •TcIotxhV  n^cn,whcreto  the  holy  Ghoft  is  content  fomtimes  to  fubmit  him- 
 «<«V9«>«  X,  fclfcanot  according  to  the  exadcenfure]of  the  iudgemcoc  of  God: 
 •Wtif  }«M/«4-  not  as  a  matter  of  Popidi  mcritc,whcreto  God  in  iuftice  is  bounds 
 ur.n^i  p  dipioi  but  to  vvhich  God  in  fauor  voftchfafeth,  as  he  faith,/ff  haue  compAtty 
 f£lftSefi^',  ^*f^  ^'^'  And  this  he  roaketh  very  plaine.when  in  the  next  words 
 toutrPittone  cum  he  flddctb,*' For  in  like  fort  as  he  created  vs  when  wewerettot,  fo  dowe 
 McepmMvt^vZ  thinke  that  he  vouchfafeth  them  ofmmortality  and  dwelling  tvith  him 
 n^»eHt  incorrup.  jvho  wiUwfflj  make  choifc  to  do  thofe  thin  ft  that  are  plea  pna  vntehim, 
 
 ttbiUs,&  a  per-      *,  r  L  r  a-  ^      e    ^  r  t  /   ,r    r  #     /- 
 
 turbxtioHe  immH'  ^^"^  ^*  "^^^  ^^'**^  atfirfi  tt  was  nof  efeurfelHes.  In  Ukefort  to  chttfe 
 meiefeai.  andfollowwhat  is  pleafinf  to  him^  by  thofereafonable powers  which  he 
 of  FrccwillJea.  "atbgmen  vs,  ntsby  hps  ferfwadtng  and  mouwg  of  vs  to  thefatth, 
 »'♦•  Wherby  he  tcacheth,ihat  our  being  in  God,  &  following  of  tho(c 
 
 things  that  are  pleafing  to  him,  is  no  more  of  our  fclues  then  our 
 fir  ft  creation  and  being  war,  but*that  it  is  by  Gods  perfwading  vy, 
 Gods  mouing  vs,Gods  working  in  vs,  there  being  nothing  thcrin 
 to  be  attribured  to  our  felues.Whcrcby  he  deftroycth  the  nature  of 
 t Sea.j.  -  meric,a$  I  haue  fhcwed  ^  beforc,&  to  that  purpofc  acknowledgcth 
 the  vouch fafing  fauor  and  grace  ofGod  in  rccciuing  vs  to  immorta- 
 lity and  life  with  him;for  where  merit  and  dcfcrt  is,  there  termet 
 •  ofvouchfafing  can  haue  no  place.  Not  that  which  BeUarmine  tran- 
 
 flateth  ofmcn/hewin^themfeluesworthjofthewi/andcoufifel  of  God 
 may  wel  be  vnderftood  according  to  the  phrafe  of  the  Apoftlc  in- 
 flru6tmg  vs  ^  rtf  wal^e  worthy  of  the  Lord^  *towalke  worthy  of  God 
 f  Colt.To.        tvho  bath  called vt  vnto  his  ktngdome andglory^  that  is  to  fay,  as  is  fit 
 s  i.Th«fl:».ia.  f^y  jj^p^  fQ  walke  who  haue  rccciucdfo  great  mercy  at  the  Lords 
 hPhjl.i.»7.      handsjtothc  very  fame  purpofe  as  eUc  where  he  iiiiW"  Let  your  con- 
 Herfatton  hfuch  as  becommttb  the  GeffellefChrifi,  Ip  which  fort 
 
of  Merit f.  7-1 
 
 John  Bapt/iCmhj'  Bringforth  fruit  sw$rthj  of  recent  Ancf,xh^t  is^fuch  iMat-j.S. 
 as  arc  fitring  nndbefenjng  thcni  that  profcffe  to  haiic  repented. 
 So  then  men  fhcw  thcmfclucs  worthy  of  the  mil  and  conrtfel  */  Ced^ 
 in  bchaumg  thcmfelucJ  as  is  agreeing  to  ihcni  that  profclle  to 
 know  the  will  and  counfcH  of  God^withouc  any  ncccllity  of  merit 
 to  be  imported  thereby. 
 
 The  words  o(lrc»atis  arc  \VtU'^ThegoodcomBatant  exhortethvs  ^  irenM^.taf. 
 tothe  combat  ofimmortahtte,  that  xvemaj  be  crowHedyandmay  thin\e  ji^^d^ncatrlp- 
 thecrownpretto$44,af  hcing  attainedhy  fight.andnot  ofitfelfaccrning  'l^^  l^^^^^'*^ 
 vnto  vs.  And  hj  how  much  the  more  it  commeth  by  fight  ,fo  much  the  tcr»Htmur,&  pre. 
 more  precious  it  ui<jr  the  more  precioHs  it  is,femuch  tbemore  wemay  '"'(*'" '"'^'^'^*^ 
 hue  it.  But  the  thingt  are  not  tn  bkefort  loued  which  come  of  their  owne  ^  «^  ftr'«g»ntm  ^ 
 ticcord,  oitbofe  which  are  attained  mtb  much  care.  In  all  which,  2^'^^',;^^^^  J* 
 what  is  there  to  M/Bifho^t  purpofe  ?  He  onely  (hcwcth  that  God  quami  ftragorX 
 hath  appointcdjthat  not  with  our  cafe  and  idlcDcflcthc  crown  ^^lfl'J^^[''*'^ 
 lifcQiall  voluntary  come  tntovs,  but  that  wcc  with  labour  and^^xo  ««f»»^ 
 traucll  muft  ftriuc  to  come  to  it»tbat  in  the  attaincmcnt  of  it,it  may  ^f.'^'f'^^'^^Z 
 bee  the  more  ioyfull  and  precious  vnto  vs.  What  is  this  other  stlmtjM  fmiU- 
 thenwcalfo  teach;  who  yet  cannot  find  hccrcby  that  our  labour  ^^'/^^f^'^JI^'J^ 
 •nd  traucll  doth  merit  and  dcfcruc  the  cro^ne  of  lifefThc  cafe  is  al  tm  <iukm  tUa, 
 onc,as  if  a  Piince  hauing  a  fiibic(Sl  falnc  fro  hiro,  &  gone  into  a  far  fMaHlZl'u- 
 country ,fhould  of  mecr  grace  &  fauor  fend  for  him  to  come  again,  ttiwsiuntwi 
 by  letters  patents  granting  bimhispardo,  and  afTuring  him  place 
 of  honor  &  ftatc  vpo  his  return  home;  who  being  to  paflc  through 
 the  midft  of  the  enemies  of  his  Princc.muft  vfe  much  fighting,and 
 iraucl,and  pains,and  vndcrgo  many  dangers  both  by  fca  and  land  , 
 for  the  atchieuing  of  this  honor.Wbe  he  coraethto  his  iourneys  end 
 he  hath  no  title  to  pleade  for  his  place,  but  oncIy  the  free  donatioir 
 and  giftofhisprincc.By  his  labor  &paines  he  hath  gained  himfclf 
 ihepoirelTionofir,&  he  might  fo^themean  time  lay  it  before  him 
 asa  reward  to  comfort  &  encourage  himfclf  in  iheiourncythathc 
 was  to  malccjbuc  merit  he  can  allcdge  none;no  right  can  he  aljedgc 
 wherby  to  claimc  it,but  only  his  Princes  gift.  Euen  fo  it  is  with  vs. 
 We  were  falne  from  God, and  he  hath  called  vs  to  him  again,  and 
 giucnvs  thepromifcofetcrnalllife.  By  much  combat  and  trauell 
 we  muft  Qttainc  to  ir,and  yet  when  wc  hauc  done  all,  we  can  plead 
 no  merit,  wc  can  make  no  claimc  but  onely  by  our  Princes  gifcjby 
 tbefice  and  mcrcifuli  ptcmifc  and  bounty  of  Almighty  God. 
 
 And 
 
724  of  Merits 
 
 And  hereby  appeareth  the  anfwertothcpIa«of^4|7/,  that'jv* 
 aR  pcho  vtalkjhewAy  of  the  Gofi^ell  are  merchants^  Z^'t^^g  ^y  the  works 
 ofthecomaKdemetsthe^oJJflfsonofheaHefs/ythmgtVorbythcv.oi'ki 
 \nfa!!£ouerb.  of  thc  comandcn>cnts  we  obtain  tt»c  pofleffion,  but  not  the  right 
 Omneinosf4i  and  title ofhcautnlythings.jhcy  are  thc  way  wherein  wee  walkc 
 JIZ^S!!'  to  ataine  to  that  which  God  of  his  free  mercy  bcftc  weth  vpon  vs. 
 tnercittcres  fimus  WhcrcJn  bccaufc  wc  yceld  our  labor  in  thc  one  to  rccciue  the  other, 
 Zlmmb^pc^ef^  S.BafiKo  farre  fitly  comparcth  it  to  a  kindc  of  merchandize  or  ex- 
 fwnem  cceiefirm  changc,though  not  intending  that  in  the  merit  of  the  one  fliould 
 v^'lZ'fm.Epii.  t>c  the  purchafe  of  thc  other.  As  for  thc  other  ^Uce,  it  is  none  of 
 £1^^  f "  ^''^  ^^fi^^  being  taktn  out  of  a  counterfeit  addiiion,  wJiich  "  Erafmm 
 ^BMiLSsl'ir.  well  obferued,  and  by  good  arguments  declared  to  be  no  part  of 
 ^'*'^•J'*^'4.  Ho-  Bajils  work,  n  ^»i;;i«(fairh  he)is  fatted  by  righteoHfneJfe  of  worlds, But 
 TnfittiZoicmm.  thc  Scriptutc  faith,"  Tedrefauedby  gracethroHghfatth^not  of  works, 
 °  ^hf'  '■  ^'  ^^^fi  ^^y  ^^»f^9f*^<^^<>*9'  Whatfoeuer  thc  author  might  mcanc  in 
 q  Bafi'Jrilfdi^i  ^feat  he  faith,  we  arc  fure  that  his  words  accord  not  with  the  phrafc 
 vtie^Mmoioftr.  gj^j  ^jjg  ^f  jj^g  j^^ly  ghoft.  And  that  thc  true  BAtilms  farrc  from 
 po/i*»iUe  -virtue  that  mind,  appeareth  plamlyby  the  note  that  he  gmeth  vpon  thc 
 'eraltxtZi  ^^^^^  ^^^^^  Pfalmcj  P  Arife,  O  Lord,  he/pe  vs  and  delmervsfor  thy 
 tordtad-bentgni'  mercies fakefiBehold[,(A\t\y  hc)horvhe e»dethhisfpeech.  After d  thou* 
 *tidem inPfkiii  f'^f^^vertfieSy  wherehy  doth  hepray  tobefaued  ?  Euen  of  mercieand 
 iRttnbxHone}  qiM goodneffe.  And  vpon  anothcrofthc  Pfalmcshc  faith,  ^Rewards,  at 
 /Si)T;£S-  ^^^7  <*^^  thought  to  be.areyeeldedvnto  vs  by  the  onely  mercy  &goodnei 
 tate  homiftibus  ofGod.for  all  the  righteoufneffes  of  men  canot  equallihe  benefits  vohtch 
 ^ymu^fl%iide  ^^  ^^'^  already  beflorved^much  leffe  thofe  that  are  to  come ^which go  be* 
 mmdxum  iuftt-  yotid  alltheconcett  efman.Uc  faw  weli,thatihc  Prophet  after  thou* 
 ^idemtb'i^fo  ^ands  of vertues  could hauc no  holdoffaluation  butoncly  by  Gods 
 Itttx  aiiqumt  mercy.  He  faw  well,that  albeit  Gods  benefits  goevnderthc  name 
 %'ktw^aimT.  ofrcwards,yetinallourrighteoufncfTe  there  is  nothing  to  coun- 
 gitamnem  tran-  tcruallc  in  any  fort  the  bounty  ofliis  goodncire.and  therefore  was 
 tZfiUn  i'C4.  farrc  from  that  Pharifaicall  and  pioiid  opinion  ofmerit,which  M, 
 u^.fHfrafeci.ii  ^;y2>ff^dcfireth  to  fatten  vpon  hira.  Which  iseafietobecfeecne  in 
 S/  exfedno"^ee.  that  alfo  which  I  cited  out  oi  him  before,  that '  etertiall  refi  u  iayd 
 Um^piHhocope.  vp  for  fhemivho/avpfftlh  fight  the  combat  ofthisitfe.  nottoberendred 
 dies  no!  vd  rcdi.  b)  waj  of  debt  to  vporkcsjoutpromdea  by  toe  grace  of  the  bounttful  God. 
 tionis,veipcrCecu-fay.fyj„  ^  W  trnS  tn  him, 
 
 tto/tutnuenerity    ^  ,       ;  i   ■         r       •>  «■/»  i  t       i 
 
 w»/5««;m  Domi-      "  Cyprian  hath  nothing  tor  Af,Bt^ops  turnc,but  only  the  name 
 
 fninus  merit u  uo- 
 
 firii  ad  prcemium  dftttt'  jfnfitct  (omoam  vktcHdiiti  coftdidntn  (r»  o^eribiu  (Mtym  ftrftmiene^M'^urtamfrt  pxfflt- 
 
 UtgemimbiU 
 
 of 
 
OfMcrtts,  71') 
 
 ofwrn/ZjancI  it  Is  alrr ady  fhcwetl  that  that  can  auaile  him  nothing, 
 Inftcedofwfr/r/pur  in^W:»'or(vi,whicii  is  all  that  it  importcib; 
 and  Q/>rMwfiiuh  nothing  but  what  wc  fay. No  morcdoili  Ij$lary, 
 whofc  words  arc,  ^Thu  u  the  re^v^ird^f  them  that  liue  well  afid  per-  *  f^'j^'in  M^t. 
 fe^ly^  that  from  this  mutter  of  a  cgrrptptihle  bodie  thej  are  trar^Jlated  perjehi^rte'viue- 
 toanew  and  heauenly  fptbfiance.  «J^/.Z?i/2'6'promcwhat  forccth  the  "^^ >"''("  ffl'^e 
 place  to  Icruc  his  turnc,  but  it  is  plaine  by  that  that  hath  bccnc  laid  jicmque  fuhiUn- 
 bcfoi e  that tiic names of/&#rtfWrtf»vir^ arc  farrc enough  off  from  IT/  '"'^•""f' 
 prouing merit  and  dcfcrr,  And  wnatfocucr  they  import  with  men,  M^ffneiran/e- 
 yet  that-thcy  import  not  fo  with  God,lct  ////^yhimfclfbc  witncs  ^'"""'' 
 who  fpcaking  of  the  wages  of  them  that  were  hired  into  the  vine- 
 yardjfaith,  ^  IVagesin  deed  there  is  notie  of  gift ,  becaufett  is  due  by 
 workej^ut  God  bath  gineu  the  fame  freely  to  all  by  the  ikfitjication  ^yy^m/Wr-i^ 
 faiih.  There  is  no mcritthcn  in  the  re)vaid  that  Hilary  fpcaketh  of,  VxdlnonJutii 
 bccaufethoushitbctermcdrcwaid.yciitisfrccly  giucn  by  tbeiu-  v^'^^ddtturex 
 ihcation  of  faith.  bchs  mthm  « 
 
 Inthepiaceof -^OT^ro/<r  it  Is  plaine,  that  the  name  o^  merit  s\s^f*'"*f'fi'*^"'>* 
 taken  indifferently  for workes  cither  good  orcuill.He  faith,that  z'!Amhnf9/pc. 
 ^it  is  euidentthat  ftr  merits  there  remaineth  after  this  Itfe  either  re-  ''*  ^■"^»s•^'«- 
 rvftrd  orpufiifhment:  and ^T/. i5//&^p will  not  fay,  that  punifliment  ntmum.rmprx- 
 remalncih  for  the  merits  that  he  pleadcth  for.  Yet  he  calicth  coed  """„  "''' hp'*"* 
 
 ,,,  p  ,',  ,.,  /-/-fs,.,    pofl  mortem  nu- 
 
 worl^shy  the oimcoi  merits,  but  to  hownttlcpurpolc  forPopid)  «mf 
 wmrhath  bin  already  flicwed  And  how  httc^mbrofcwas  from  M'^*''*"'^£'''- 
 
 L  n  Jill  /T  II  /■  1  io/<?r.  JO.  ^(i* 
 
 opinion  thereof  his  owne  words  Ihall  vviinefle,  where  hce  faith,  »»»A«'"/'»f  <<.««• 
 » IVhtch  ofvs  canfiandxvtthom  the  mercie  of  God  ?  What  can  tredo  'IXftf'iil"?' 
 worthy  of  the  revfiardof  heaf4en?Byvc>hat  merit  ofmanis  ityeelded,that  Sli'tdpojjumut 
 this  corr(4pttble[ljouldpHt  onmctrruption,  or  this  mor  tall  (hold  pnt  owySriifS 
 immortality?  By  vrh  at  labonrs^  byrvhat  fujferttiq^  of  wrongs  can  xve  abate  &c.S>aot.iKdtr,i 
 eurfintjet?rhef(ifferitjgs  of  this  time  are  varvorthjfor  the  qlory  that  is  J~Xr 
 to  come. There  fore  the  forme  ofhenuenly  decrees  goeih  before  men  ,not  ormpiM,,  caro 
 according  to  our  merit s,  but  according  to  Gods  mercie.  This  being  fo  nw?cJ"w«''Si 
 by  the  ludgcment  o(  Jmbrofe  ,why  doth  AI.  BtPjop  fecke  to  per- '""'  '"i*^"^  '"•/ 
 fwade  vs  by  the  name  of  y/w^ri'/<r,that  God  framcth  his  iieaucnlie  "^itu'/fbiiihu, 
 decrees  concerning  ys  according  to  our  meiit»,and  that  the  woi  ks  f''^*"  "»"^»t 
 that  we  do, arc  worthy  ofthc  reward  of  hcaucn?  Hcc  vfcth  com- !L!'r7pmff' 
 mcnly  the  name  of  wrr/;  as  the  re  it  (Joe,  but  ncucrhadin  his  heart  ^''^'Vff'^'f!'- 
 that  matter ot  r^ent  that  M.Bijhop  ureametbof.  poruajfupfnen. 
 
 tiirMni  gLiftant. 
 ^on erio ftcmidum mrt*>i*Jhaifed  fccunoHm  niiftncndiiim  J)<i cx'tfliumdtcrttefrumhomiHef  formjfr/.uditt. 
 
 Htcnmt 
 
726  Of  Merits, 
 
 t>  Hiem.adiar.  HteromeilCo  Is  cited  but  Tor  fhcw  ,and  oncly  to  fill  vp  a  place,  b  ft 
 ^"n"^u/^^fr  f>fl'^^i^'^  ^^  ^^^  Uhofir  acrordwg  to  dmer^tie  of  venues  to  frefare  for 
 frodLrf°7te  OUT  felucs  dttterftt)  ofrewardt.Thc  rewards  by  the  promifcs  ofGod 
 virtuttm,diuerfa  -^-({^^10  thc  wofkcs.and  chcrcforc  in  doing  the  works  to  which 
 t^rart.  the  fcwaids  bclongjWe  may  well  be  laid  to  prepare  for  our  Tclucs 
 
 the  fame  rewards.  As  we  are  faid  to  worke  out  curfaluathn^  bccaufc 
 though  it  be  Gods  mcere  grace  by  which  we  arc  faucd,yct  he  vfeth 
 our  will  and  our  workcfor  thecffe<Sling  thereof,  fo  arc  wee  faid 
 alfo  to  fre^are  rewards  for  our  fchies,  bccaufc  God  vfeth  vs  as  iu- 
 ftrumcncs  to  doc  for  our  fclues  thc  works  that  belong  to ihofe  re- 
 wards which  he  hath  prepared  for  vsi  And  thefe  rewards  we  doubt 
 c  Suprtfcct.r^.  nor,as  before  was  faid,  but  that  they  are  diucrs,  according  to  thc 
 tu7.ZpX^£i  diucrfity  of  our  works,grcater  rewards  to  greater  works,&lcffe  re- 
 c»ideremiu  vu-  ^ard  to  Iclfcr  works;but  what  is  all  this  to  proucthat  thc  rewards 
 rjt^dcfpera^hm^^^  iuftly  mcrltcd  and  dcfcrued  by  ourworkcs?  That  Hierom0 
 eideadu.Veiag.  thou^ht HOt fo,  it Isplaincby  that wchfluc fccHC  outofhim*bc- 
 fiiu^flctt.   iotc^ihtuherecaftnomrkehefoHHdmrtbjefthc  infiicefofGod,  as 
 (Muidubm  juiit  alfo  for  that  he  faith  in  the  name  of  thc  people  of  God/  Jfn>e  cott' 
 Plim^ltT^fir' If^r  our  envftemeritSyrvf  muft  defpaire,  and  refolucth  euen  concer- 
 DiiptiuMtut     ning  *  the  iufij  tbiU  thej  4re  Hotfauedhy  their  owne  meritCf  tttt  by  th§ 
 fZ'ai^Csit.  mercieofGod.  There  folio wcth  Saint  ^tfy«4rW,  whom  M;Bti}jof 
 ("^}'.^^^*r  would  not  haue  cited  if  he  had  meant  fo  faithfully  as  he  (hold  haue 
 T^ctft'iT^    done.  In  what  fort  S.Bernardt^kcth  the  name  ot  wwn>/,hath  bene 
 fre;opcD«yff'  declared  a  little  before,  fo  as  they  may  well  bluflitocite  anything 
 ^wiori^gi^u*'  out  of  him  for  maintaining  theit  dodrineof  wmr/.But  Ad.Bi/hopf 
 dinuof&c.  No»  (jeaiingis  fo  much  the  more  vnhoncft.for  that  in  thc  very  fanie  fer- 
 rTquthu!Ve!i-  mon  Z?rr»4ri oucrthrowcth  that  that  he  would  proue  by  him.  ^To 
 tnfpermmb9M  ^y^^  ^^^^  ^fjg  church  CArefullas  toHchma  merits,  which  hath  4  more 
 
 frttferttm  cum      ,  t   r     ■        •       t  P      r  i  ^     r        t    .     • 
 
 Mikai  «fui  pt-fure  Aftafecure groundofretoyctng  bjreafonofthefurfofe  ofGodiltts 
 ^triTs&T^'^''^'  "*^  f"*'  ^^"  ^^  "^^^-h  ^^^^  n>erits  we  hope  for  good  things  ^  feeing  thou 
 Ev'ji  "f '^«f  heArefthy  the  Prophet^  N ot  for  your  fakes  jbut  for  mme  owne  f^vrill 
 "'T' "/ &^'  I  do  ityfatththe  Lord.Itfufficetkfor  merit  JO  how  that  merits  are  not 
 ivMt  mtriu,&c.  fupcient.  Bee  carefuato  haue  merttsiwhea  thou  hajt them ^i^ow them 
 u^MhfZll'*'  ^*  ^^i'«"*  thee-.hutforfruite  thereof  hope  for  the  mercte  of  God.  The 
 mo'.erts.fiuc7i*m  wA»t  ofmerttsts  Apermtiouspouertie.  Thus  vndcr  thc  name  of  me' 
 ^ZlmB^'fS'c.  ^'^^'  ^^  commcndcth  the  hauing  of  good  workes,  and  ourrare  to 
 fcmiMfapau-  bc  rich  thcrcin,  fticwing  that  it  is  a  pernicious  want  to  be  dcfti- 
 &y'''""  wtc  thereof,  and  to  be  raen  ftuitlclfe  in  thc  Church  of  God. 
 
 But 
 
of  f^crhs,  7  27 
 
 But  yet.  \vh(rn  wc  haue  them,  he  tcachcth  vs  toconcciuc  the  vnCur- 
 ficicncy  thcrcor,ancl  torclirhccxpcdationof  thcfruitand  reward 
 thcreofoncly  vpon  Godsmcicie,  who  hath  promifcdco  pcrforme 
 it,  not  for  our  fakes,  bur  for  his  ownc  fake,  and  fo  fully  bcrca\ieth 
 them  ofthat  nature  of  mcricc  which  M.  Btfho^  dothalligno  vnto 
 them.  Thus  doth  he  cucrie  whcrcgiuc  v>  to  vndcrHand  his  mind: 
 ^  M)  «Krr;>(faith  hc)w  the  mercie  of  the  Lord,  ^  enen  the  Sams  haue  g  mjpr.gi. 
 neede  to  tntreat  for  their  [inn/s.  that  hy  thy  mercy  thei  may  be  (aued  ■'^''^,'"""  "'""* 
 fiot  trulttig  to  thetr  orvne  rtghteonjnejje.  And  againc  : '  Da»gerotH is  h  ibiLitr.n ,. 
 the  dvoelltnz  of  them  that  trufi  tn  thetr  orvne  merit :  it  is  danferota  be-  ^P'^,,'"'""'  (^^  . 
 cauje  tt  ts  ruinous.  "  Thu  ts  the  rvholemente  of  ma/i,  to  put  hit  ivhole  txora,e,-^t  ie  mi- 
 trti/i tn  himvcho h^thrvhollj  fauedmarj,   Manv  other  fuch  hkc  fncc-^''"'"''^^'"""/' 
 chcs  of  his  might  bee  alledgcd,  whereby  M.  Bi/hop  may  well  take  tt<>>oHficu»ues. 
 occafion  to  bcthinkc  himfclfe,  whether  hcc  haue  not  done  5.  Ber  £/|fi'^i5r 
 nard  wrong  to  make  him  a  patronof  the  dodlrincof merits, which  c'lo/ab^bnatio 
 the  Church  of  Rome  now  maintaincih.  Let  him  dulic  confider 'JiTf^/^^Jf' 
 whether  he  haue  done  well  totakcaHttlcaduaotageafa  fcrap  ofa/'"""^"- P?'"'« 
 fcrnion,  andto  vrgeitcontrari*  to  the  whole  drift  of  the  AuthouriT'^Sy^.,^. 
 in  that  placc,and  his  pcrpctualldodtrinc  other  where.  ^"f  totumbmi. 
 
 For  conclufion,  wc  are  alTaultcd  with  a  whole  gcncrall  Councell  S^T-T^i*" 
 that  faith  ncucr  a  word  agaioftvs.  The  Araufican  Councell faiih,/'"*'f"'V''M«» 
 '  Reward  is  due  far  good  mrkj  tfthey  be  dorje, but  grace  which  is  no  dueJfJZn  Tdt."* 
 goethbefore,that  they  may  be  done.  Euen  fo  fay  wc:  we  alfo  confefle  ^  ^''^"^-  •^•W'f' 
 that  thereis  a  reward  due  vnto  good  workes,  which  God  taketh  X«!*<££r 
 vponhimtoowevntovs  ;  but  wee  fay  it  with  that  limitation  ihat"^"''*'"^^'"^' 
 before  ux  haue  heard  out  o^ S.Atsfltne^  from  whom  that  Councell  ^IbfX'frH^c^ 
 borowcth  almoft  all  that  they  haue  fet  downe,that'"G'(ji6.ir/5;  made  '^'fi'"*-- 
 himfelfe a  debtor  vntovs.noiforany  thing  that  hehath  receinedofvs^  ^    «/•«•/»-  i?. 
 bnt bj promiftngallthings vntovs.  Itisducthentothe  wotke,  not 
 (imply  in  rcfpedof  the  workcitfclfc,  or  for  ihcmenteand  worth 
 thercof,but  by  vcrtueof  the  promif?  that  God  hath  made  to  them 
 thatloworke.  Andthus  wcarecometoanendof  A/.  Btfhopszn- 
 tiquirvjwhich  wc  may  fee  doth  pitifully  failc  him,in  that  out  of  all 
 antiquity  he  could  bring  no  (Wronger  proofcs  then  (ice  hath  done ; 
 hsHoflr.ne  of  merits  being  exprefly  thwarted  by  the  moft  of  ihcm 
 whom  he  hath  brouglK  for  defence  of  it. 
 
 But  as  touching  Antiquitic,  gentle  Reader,  for  thy  further  fatif- 
 fa<5lion,  and  the  better  arming  ofthcc(tfnccdcfequire)again(l  the 
 
 fraud 
 
728  of  Merits, 
 
 fraud  of  thcfe  vndermtning  Sophiftcrs,  ic  rtiould  not  be  amilTe  to 
 aducrtife  thee  thus  much,  that  as  wc  do/o  did  the  ancient  Fathers 
 vpon  diuers  occafioos  fpcakcdiuerfly  of  good  workes,  and  both 
 their  fpcechcs  and  ours  are  always  to  be  weighed  according  to  the 
 fame  occadons.  When  there  \s  caufe  to  let  forth  the  true  and  pro- 
 per caufe  of  our  faIuation,they  referre  the  fame  as  we  do  to  the  free 
 grace  and  mercy  ofGod,  and  wholly  to  his  gift  j  they  vilifie  as  wc 
 do  the  workes  and  v/orth  of  men,  and  acknowledge  that  there  is 
 nothing  in  vs  in  the  confidence  whcreofwe  may  offer  ourfelues 
 toGodjnothing  in  ftrength,  whereof  we  can  ftand  before  God,  or 
 whereby  we  fhould  merit  and  dcferuc  any  thing  at  Gods  hands. 
 Here  workes  are  confidered  meerly  as  they  are,and  as  God  in  ftrid 
 and  prccifc  iudgemcnt  findcth  them  to  be,  and  therefore  are  pro- 
 nounced of  accordingly.  But  when  occafion  rcquireth  tofpcakc 
 only  ofgood  works  and  of  the  end  thcreof,and  we  look  no  further 
 but  to  enforce  a  confcicnce  of  the  way  wherein  God  hath  called  vs 
 to  walke  to  that  faluacion  that  he  hath  promifed,  or  when  we  haue 
 in  band  to  commend  any  fpeciail  point  of  godly  and  vertuous  con- 
 ucrfation,  nc  prclTe  the  fame  with  all  iuftice,as  the  Fathers  do ;  wc 
 flic  w  how  necelfarily  God  requircth  the  workes  of  our  obedience, 
 howgratioufly  hcvouchfafeth  in  mercie  to  accept  them,  how  he 
 hath  promifcd  of  his  bountie  to  reward  them.  We  for  beare  not  to 
 ray>that  eternall  life  is  the  Bipend  of  our  warfare,  the  hire  and  wa- 
 ges of  our  workes;  that  God  hath  not  appointed  heaucn  for  idle 
 perfons  andloitcrers,but  for  fuch  as  labour  for  itjthat  becaufc  God 
 rendtreth  hcauen,  we  muft  haue  that  whereto  it  is  to  be rendered; 
 if  we  haue  not,  there  is  no  heaucn  for  vs.  Wc  fay,it  is  a  crowne  or 
 garland ;  win  it  and  weare  it  :it  is  a  harucft ;  labor  for  it  if  thou  wilt 
 cnioy  it:it  is  a  field  oftreafure;ifthou  wilt  poflelfe  ir,thou  muft  pur- 
 jchafe  ii.Such  kind  of  fpeecheseuery  mamayobferue,who  is  cither 
 a  hearer  of  our  fcrmons,or  a  reader  of  our  bookes.Now  if  any  man 
 will  hereof  conclude,  that  we  teach  the  merit  of  workes,it  is  his  ig- 
 norance and  miflaking,  and  he  doth  vs  wrong.We  teach  what  fol- 
 io wcth  of  what;  we  teach  the  dependance  and  ccnicqucnce  of 
 good  life  and  eternal  hfe,of  the  worke  and  the  reward,God  hauing 
 (o  ordained  the  one  to  be  the  way  whereby  he  will  bring  vs  to  the 
 other.  But  when  wclooketo  the  true  caufe  of  all,  we  truly  reach 
 that  ic  is  God  thatgiucth  Vi  both  good  life  and  eternal]  life,  both 
 
 the 
 
of S  At  is fa^  ion,  719 
 
 the  worlic  and  the  reward,  not  the  one  properly  for  the  other,  but 
 the  one  to  follow  the  othcr.oneiy  for  his  mcicics  fake.Thus  the  fa- 
 thers alfoconcciucd  hereof,  as  appcarech  by  that  that  hath  bene 
 allcdgcd  from  them.  We  fpcakc  as  they  fpalcc.and  they  as  we ;  and 
 the  Papi(h  do  them  abfurd  wrong  to  wrcft  &  ftrainc  their  fpecches 
 as  they  do.  Whatficucr  >i/5//&<?p  hath  cited  from  them,  vndcr- 
 ftand  it  according  to  S.Bernards  rule  before  fet  downyOiofthetvajf 
 notoiofMCMfe,  &they  differ  nothing  at  alHrom  that  that  we  fay. 
 
 C  H  APTER     ^. 
 
 OF  SATISFACTION. 
 
 I.  W.  Bishop. 
 
 M  After  Perkins  acknowlcdgech  firflciuil  fatisfa6Ho,  that  is,  p»s  '  «7« 
 a  recompencc  for  iniuries  or  damages  any  way  done  to  our 
 neighbour :  fuch  as  the  good  Publican  ZachefuptuSiiCcdy  Luk.if. 
 who  reftored  fourefold  the  things  gotten  by  extortion  and 
 deceit. T-^A*  is  mtttlj  acknowledged  by  htmjbht  little  exercifed  among 
 Pretejlants  \  for  where  the  Sacrament  of  Confeffion  is  wanting^  there 
 men  vfe  verj  feldometorecom^cefo  much  as  one  fold  for  thetr  extor^ 
 t ion, hriheSyV fury,  and  other  craftie  overreaching  ofthetr  neighbours. 
 But  of  this  kind  offattsfaUion,  which  we  commonly  call  refinution^we 
 urenot  heretointreat,  nor  of  that  publtke  penance  j  which  for  netorioMS 
 crimes  14  done  epenlyj^ut  offuchprtuat  penance  which  u  either  enioyved 
 bytheconfeffor^  or  voluntartljvndertaken  by  the  penitent ,  orelfefent 
 by  Godsvifttationtopurgevs  from  that  temporallpaine  ^whtch  for  fins 
 faff  andpardonedwe  are  to  endure,  either  m  this  Itfe^  or  inturgatorit 
 if  me  die  before  we  hAuefullj  fatisfiedhere, 
 
 R.Abbot. 
 
 Wewilneuerbe!ecueyoUiV.5(/^^/>,thatyourvpf^artfacrament 
 ofConfcfTion  hath  any  fuch  effcd-asyou  pretend  for  fatisfaftion 
 and  reflitutionofcuill  gotten  goods,  vntill  we  fhall  certainly  vn- 
 dcrftand,  that  your  mailers  the  lefuitcs  haucmadc  rcftitution  of 
 
 thofc 
 
'7^0  of S  At  is  fact  ion, 
 
 thofe  floods  which  you  and  your  fellow  Seculars,  ly  fVatfon'^o\\t 
 prodor  J  haue  charged  them  to  haue  cmbezclled  by  cofinagc 
 and  villanie,  indrawingthcmby  their  notable  impofture  of/pin^ 
 tnall  exerctfe  to  fell  their  whole  cflatc,  and  to  put  the  money  in- 
 to their  h?nds.   I  might  write  hcercaprctieftorie,  tofhewwhat 
 fruitcsyourfacramentofcoafcfiTion  hath  yeclded  in  that  behalfc, 
 but  the  occafion  no  further  requiring  then  it  doth,  let  that  one  ex- 
 ample now  fuffice.  But  in  M.  Perkins  wordcs  you  njight  haue  ta- 
 ken knowledge  of  a  Protcftanr,  namely  Z4ffA(?«»,  withoutanyfa- 
 cramentof  confcflionjOtferingrcftitucign  to  them  to  whom  he  had 
 done  wrong;  and  doubt  not  you,  but  the  reft  who  faithfully  arc 
 that  which  thpy  profefTcip  bee,  are  ajwaies  readle  to  doe  the  hke, 
 andthatmorcholily  and  rcligioufly  then  you  are  wont  to  do.  But 
 to  the  purpofe^thc/^f^/^^/ow  here  fpokcn  of,is  the  jecUmg  efafttf- 
 ficient  and  poor  thy  recompence  and  contentment  to  God  for  the  trefpajfe 
 that  we  hanedone  vnto  him.  The  verienaming  whereof  may  be  fuf- 
 ficicnt  to  make  vs  deleft  the  doilrine  of  thefc  wretched  men,  who 
 doubt  notjto  the  fingular  impeachment  and  diflionor  of  the  crofTc 
 ofChrift,  to  attribute  vnto  men  a  power  for  the  performance  of 
 any  fuch  fatisfadion  vnto  God.We  may  well  maruell,that  any  ta- 
 king vpon  him  to  be  a  Chriftian  man  (hould  haue  his  heart  fo  fen* 
 flcfl'e  and  dead,as  not  to  abhorrc  to  think  thata  man  Hiould  befaid 
 to  giue  a  worthy  rccompcnce  to  God  for  his  owuc  /innc.By  which 
 meanes  they  makcthat  a  matter  of  ourmeritc,  which  ncucrany 
 faithfull  man  imagined  to  bee  any  other  but  Gods  mcerc  mercic  % 
 and  teach  men  to  feckc  for  that  in  thcmfclues,  which  they  (hould 
 find  only  in  the  bloud  ofChriftjand  take  away  the  true  confcicncc 
 of  thankfulncflc  to  God  for  the  rcmiffioD  of  our  finnes,  whilcft  wc 
 can  plead  that  hee  doth  not  fo  forgiuc  vs,  but  that  wee  arc  fainc  to 
 raakchiih  amcndsj&  giue  him  full  fatisfa^ion  for  the  wrong.  Nay 
 ittakcthawayalfo  the  true  confcicncc  of  finne  it  feJfe,whilcftitis. 
 hereby  concciued  to  bee  a  matter  of  fo  fmall  moment,  as  that  our 
 bcgcrly  deuotions  and  obfcruations  (hould  bee  thought  to  bee  an 
 effcSuall expiation  and  redcinption  thereof.  Yea  and  it  argueih  a 
 verie  bafc  conceit  of  the  high  maieftie  of  God,  tothtnkc  (o  bafc 
 tiumpcric, fuch  baggage  dcuices as  they  haue  fojged,to  bcea  fittc 
 and  fufficient  rccompcnce  for  an  offence  to  him.  But  hecrcin  the 
 Church  of  Rome  haih  renewed  another  point  of  the  Pelagian  he* 
 
 rcfic. 
 
of  ^Atisf Action.  75  t' 
 
 rcfic,  who  tau<3lu  *  ihAt  parden  and  for^iuenes  Is  not  wiucn  to  pe^iient^ 
 
 I  7  *      J  r^    I  t  '7  /  3  .^'u'ripifl. tog- 
 
 according  to  the  grace  andmercj  of  Godvut  accordtngto  the  merit«  ^^^  pg„^;,„  f 
 
 tittdUboar  or  pames  of  them  who  by  repentance  (Ijall  be  rrorthy  ofGodr '"'  "«<""  >""*'^- 
 
 —I  r        lA    t        •  /Till  I        T-i        -A        ii:  L      tur  ftiunau  (r,f 
 
 mercji.Thwi  the  Pelagians  aftirmcdjand  thus  the  PapiHs  amrmjthe  ^,^^^ mijemar- 
 fathers  and  the  children  ftill  accord  in  one.  Againft  the  Pelagians  '''^"'^"J,'''/"' 
 the  ancient  Church  defined  as  we  do  now  againll  the  Papifts,br  W  ^^  laLer^  eomm 
 it  is  te  be  confejfed.ihat  pardo  iigruntedto  the  penitent  or  repentant  bjT*^  fcr{.ctni-.enu- 
 the  grace  and  mercy  of  God^not  according  to  their  merits  jn  atmHch  as  mi(cnc.r'.M. 
 the  Apoille  tellethvsJthat  repent  ace  iifelfalfo  is  the  ^tft  ofGod.Hcrc  b  i''"^-  F^'"'*'; 
 JsnointerpofingofmcritoriatLsfaaiojlicrcis  nothing  buc  grace  ^  m:(t„c«>dunt 
 and  mcxcy^^v^hichii  not  grace  in  anyfort,2S  wechauc  heard  before  ^^,,'^'"''^ff'"* 
 cue  o'i S.AtiJitntexceptitbefreeinetiery  fort.ArnobtfU  derided  in  i\\c nanfaundum me' 
 Pagans  this  opinion  ofthcirfatisfad^ions  to  their  gods,  and  oi'tof^^JS^S'" 
 the  nature  and  difpofition  ofihc  true  God,tclleth  the  what  the  be-  //•/i  foe.ntemixm 
 hauiour  of  their  gods  fhould  bc,ifthey  were  indeed  as  they  arc  cal-  ^^7^j2/<'('J>!^ 
 led  Gods.'^D<»  the  gods  r  fcr/aith  he,felltheir  oivn  wrongs  ^andoi  little  c  Uur.  ctn:.  Ve. 
 children  to  appeafe  them  andtomakethem  leaue  crying, dotake  birds,  [*"^^.^"'  " '  * 
 andpuppies, and  hebbihorfes^andcakes^to  withdraw  the  fro  the  things  A^mob.Mu- 
 tbeymtnded^fodoihe  immortallGodtreceiHCthefe  pacifications  vpher-  '|'„'^/,'J>;,J-',/;,i 
 by  to  put  away  their  an^er  (jrfiomacke^and  to  be  reconciled  to  the  that  Uij  lendjiuc  <uq\ 
 offended  tbe^Bnt  I  had  thought  that  the  Gods  xvithout  any  recompence  "^JJ^aTammi'' 
 or fatisfaUion  woula  leane  their  anger ^andremit  to finners  their  offers-  pmn:  abjltne- 
 ces.For  it  «,faith  \\(^the  property  of  Gods  liberally  toforgine  ^  tograt  f"Jjfrcu!o',%pit- 
 free  pardons. This  cQiurc  oiArmbiusthc  Papifts  aifo  vndcrgo,who  io>,e<}ui,.'tot  fnnti 
 make  God  in  the  like  fort  as  did  the  Pagans,to  fell  his  own  wrongs  i"'f^,'""/?5"^«f. 
 for  our  fatisfa(5lions,and  deny  that  God  siucth  to  the  penitent  any  »/'»Dv"'"««»'"»- 
 
 r  I         •        •  I  I  /-        I         xr  J  U.placihiena 
 
 frccpardjn,buthewil  haue  a  recompence  for  the  orr.'ncc  conc\*n-.,y/^^„„;;,„,^^ttt. 
 tohimwea  and  that  after  the  lin  is  notontlyp.W?,  but  1x^(0  pardoned,'  i""'''^  ^'i'*\  . 
 as  wearc  here  told.  Which  1  vvilh  thee  gentle  reader  to  oblcruc  di-  ,„  fr^„4mpa( 
 ligcntlyjthacthou  maiftfcc  hcr-ifterhow  vnhanfomly  hemaiKigeth  ''""^'{'"^'^'J'J'/e. 
 this  iHitter.Thcfe  fatisfa<5hons  MBtpjop  tclleiii vs,are  ciiher  inioy-  ^6«t.tr©M',«^i 
 ncdbytheC6Fefl'or,orvndertakeby  thcpeniccnt,orrcnLbyGocsN     '  ' "'    "  "  , 
 VJfitation.Thc  two firftkindsare  in  inactcrall  one, cither  aljncs  byv  j- ;,,;,« r>.i» 
 
 eiuinp  a  fecto  aPricll.or  a  eift  co  a  holy  Church, or  after  a  lul  Fi y-^  •.> ^'«";" 
 day  dinner,to  bft  at  night  with  Sneer  cakes, &  fuckct^,&:  wine,  or  ^  „tj,c;io::rf 
 to  mumble  fo  many  Patcrnoftci 8,  Au.>mar;cs,and  Creeds,  lijch&  i'''-^'';'J*''Z 
 fuchdaicsfortluisortl  udonc;.  And  ifthcy  be  but  venial  n:)S/  to  un^dijum  f- 
 receiue  the  BiQiopi  blcfli^ig,^  or  to  bee  bclprinkjcd  with  holy^'^^r'-^*'"* 
 watcr,ortofay  one  Pa:crnoilcr,  or  to  giuc  himfelfca  knotkc 
 
 Aaa  Oft 
 
73*  OfSatisfaBicn, 
 
 onthebrcftjorromcfuch  like  matter  will  be  fati$fav5tion  qocd  e« 
 nough.Such  impudent  and  fhamclcs  harlots,  haue  wc  to  do  wlib, 
 whoftick  not  with  their  ridiculous  toycs  toabufc  and  vihfic  the 
 maicfty  of  God,&  to  make  a  mockery  of  the  appeiing  of  that  wrath 
 before  which  the  Angels  themfelucs  haue  no  (Iregth  to  ftand.Thc 
 like  impiety  wc  kc  in  the  other  kind  of  fatisfa<5H6s,  which  he  faitli 
 arc  fcnt  by  Gods  viJitation;v^\\cxchy  we  muft  think  that  cuery  ague, 
 cuery  biic,cuery  fore  finger  is  a  fatiffa^liofor  our  fin s.For  although 
 God  do  lay  thefe  things  vpon  vs,yet  we  in  the  bearing  thereof  do 
 yeeld  him  a  recopcnce  for  fuch  trefpas  or  offence  as  we  haue  done 
 to  him.Nowifwcperforme not  thelcfatisfa(5^ion8  here,  then  wee 
 inufl  after  this  life  makefatisfa(ftion  in  the  fire  of  Purgatory,  if  wee 
 take  not  good  order  for  the  quenching  of  it.  As  for  hcl  fire  it  makes 
 no  great  niattcrjthat  bnrnes  but  little  ac  Rome;  the  only  Cathohkc 
 fire  IS  PurgatoTy  fire.Hellyccldcth  neither  gold  nor  filucr^but  Pur- 
 gatory is  a  rich  mine,  and  the  fire  thereof  melieth  much  treafure 
 outofmenspi»rfcs,thatitmayrun  into  the  Popes  mint:  &therfore 
 nomarucllifthcrc  be  much  Cathohkc  bufine{rcj&  many  bcllowes 
 blowing  to  kcepc  it  from  going  out.This  is  a  terrible  fire,!  warrant 
 yoU}&  if  it  be  not  enough  to  melt  gold  and  fi}uer,how  cruelly  doth 
 it  fcorch  the  tender  foule  j,that  lye  frying  and  broy ling  in  '\t  ?  Hard 
 therefore  will  be  the  cafe  of  them  that  ncgle<3;  to  make  full  fatisfa- 
 (Hiion  while  they  line  here.'but  yet  there  is  a  hclpe  for  that,  for  the 
 Popes  pardon  w  ill  cur  offall.rhc  Pope  hatha  f^ore-houfe  offatif- 
 factions  at  Rome, whcrin  he  hathhoordedvp  whaifoeuer  the  Vir- 
 gin Mary^^  the  Apoftles,  &  other  S-tints  &  Martyrs  haue  by  way 
 of  fatisfa<5lion  payed  to  God  more  the  they  ought  him,  &  if  a  man 
 wilcomcoffaodbcliberal.hecan  thence  furnifhhimwithfuffici- 
 Cnt  to  make  vp  that  which  he  wanrcth  of  his  own  for  payment  for 
 9llhisfins.Andhc(goodhoIyFathcr^percciuinginthcrc  tmies  ^a 
 W}em.7eflMH,  falofdeuotien^cfr  «•  hihfomnes  that  men  commonly  haue  to  dogreut  pe^ 
 ^»flt.w.»  £•«•  '„a»ceftheMgh  their  jias  he  far  greater  the  euerhefore^euen  oi  pure  c6- 
 paffion  fearing  to  driue  themeithertodeff4re^  or  to  for  fake  Chrifi  a»d 
 his  Chttrchffnioynethfmallpenance^andpardonetbexcetdtKg  often  and 
 fuuch^not  onlyalentoyyiedpenacef?ut  alfo  al  orgreatparts  sfxthat  tepo- 
 tal  j^nifhmet  foeuer  due  or  deferued  either  in-  thi^  world  or  in  the  next. 
 Belike  God  is  waxen  more  rcmilfcinthefe  latter  times,  and  is  not  i 
 fo  fir  iifl  to  require  fatilfa(5tions  as  he  was  wont  to  be,  and  hath  bin 
 
 con- 
 
OfSAtisfAEiioh,  7;| 
 
 contrnttopm  the  penalties  and  forfeiture  that  are  made  ro  him 
 
 into  the  Popes  hands,that  he  iray  make  bcncf  f  of  them,  as  hauing 
 
 greater  occafion of  cxpences then i'rrrr&  Pattl,^  the  firftBirtiops 
 
 of  Rome  had. But  one  thing  there  is  that  maketh  vs  here  fomcwhat 
 
 to  flickM/.  B$P)o^  reckoncth  Gods  vifitations  for  one  part  of  ihcfc 
 
 fatisfadlions.Now  the  Pope  hauingfo  large  power  to  rciwxt  all te- 
 
 pora// puMifhmeat  due  or  deferued, either  in  thU  xvorldor  the  nexfj  wcc 
 
 wonder  that  we  could  neuer  yet  hearc,  that  a  Popes  pardon  hath 
 
 eafed  a  fie  of  an  ague,or  cured  hcad-ach,or  tooth-ach,or  fuch  like: 
 
 whereas  by  their  aflcrtion  it  fliould  be  ftrong  enough  to  break  the 
 
 ftonc  in  the  bladder,  to  cure  the  Strangurie,  the  Gowt,  the  Gan- 
 
 grena,theiVtf/i  «#r4«^tfrr,&  whatfocucrclfePhifitianj  &  Chirur-- 
 
 gians  do  accou:  incurable.How  Oiould  wee  think  that  he  that  can- 
 
 not  giue  helpe  for  any  of  thcfe^fliould  bee  of  power  to  fct  men  free 
 
 from  Purgatory  painsfBut  by  his  failing  fowholyin  thefe,wetakc 
 
 him  to  be  a  her  in  all  the  reli^&  do  proue  both  him  and  his  Favors 
 
 to  be  the  notable  iropoftors  and  coufoners  of  the  world,  ^  thrcngh  t  •  Pet  j.j. 
 
 cotutoHfneJvfitb  fumedwordt  wakifig  mercha»diz.e  ef mens  joules  y  and  ^•^^^^^^^lJ 
 
 ^ffeaktng  tbm^s  which  they  ought  not  for  filthy  lutresfake.  We  muft 
 
 take  you  (M.B$(bop)tobc  oneof  thcfe  vnleflc  you  bring  vs  better 
 
 matter  then  we  lookc  for,for  the  proofe  of  thefe  thing* .  Of  Purga* 
 
 tory  vntil  you  giue  vs  further  occafion  to  fpeak  further  of  it,fuflici- 
 
 cnt  hath  bene  already  faid  in '  anfwere  of  your  Epiftle  to  the  King. '  ^*^'o.t6.  i< 
 
 2.  W.  Bishop. 
 
 M.Pcrkins  in  hu  third  conelujioH  decreeth  very  folemn/y  ^hzt  no 
 man  can  be  faued,  vnlclfehe  made  a  perfeft  fatistaftion  vnto  the 
 iuftice  of  God  foi  al  his  finsTrr  in  the  explication  of  the  difference  he- 
 tween  vs, define th  as  peremptorily  that  no  man ia  t  o  faftjjie  for  any  one  ef 
 At  his  (innet.or  for  any  temporal  paine  due  to  the  .which  he  flat  contradt- 
 StrypropofttonSj  andtherforethe  one  ofthemmu^  needs  he  ftlfe.  But 
 Juth  odde  broken  ruhhtpi  doth  he  commonlj  cajl  tnto  the^roundworke 
 4fhia  (juefitMS^and  thereupon  ratfeththe  tottering  hui/difg  ofhts  new 
 do^rine:and  lets not^ttke a hltnd many  to  mi^ke an  outcry,  th.it  tn this 
 matter  the  Papi^serre$nthevery  foundation  and  life  of  religto»:u>hich 
 in  his  fir  ft  argument  he  goes  about  to  protse  thru: 
 hnpertcitfatisfaxfliois  nofjtisfa^^ionatal;  but  the  Papiflsmakc 
 Clkrifts  fatisfadionimpcrf<(ft,io  that  they  do  ihciunio  addc  a  (up- 
 
 Aaa  2  ply 
 
7 1 4  of  Satis faci^m, 
 
 ply  ofhun^.ane  faikhSiion-.erffOyihcy  makcitno  facisfaflon  at  all. 
 
 Anfw.  This  is  a fuijfautia// argument  to  raife  the  cry  vpcn  t  vphich 
 hAth  hotb  ^rof  options  falfe  .The  ^^{i  is  chUdf[h:for  hcthat  jatisfieth  for 
 hdfe  his  debts^orfor  any  part  ofthi^makesfomsfatisfaSiion,vchichfa' 
 tt-sfaElian  is  vnperfe^^&yet  cannot  be  called  nojatisfaBioat  alas  eue- 
 ry  child  majfee.Hif  feeond  is  as  vntrne-.tnans  fatisfaUtonis not  tofupn 
 fly  the  want  of  Chrifis  fatisfatlion,  but  to  apply  it  to  vsy  as  M.Perkins 
 faith  hisfaithdath  tothem^and  tofulfillhis  ntlland  ordinance. 
 
 God  doth  in  bapttfmefor  Chrt^s  fake  pardon  both  all  fins,  andtaketh 
 fallyavoay  all^ainedtietoifnne,fQ  that  hctvhodtethtn  that  fiate,  goeth 
 fyefentlj  toheanen.  Btttifveedo  afterward  vngrate fully  forfake  God^ 
 ■  C^  contrary  to  our  pr  ami  ft  tranfgreffe  againfi  his  €or»manderhents  ^then. 
 lo  the  order  of  his  diuinc  infiice  requires  ^  that  we  be  notfo  eafily  recei-. 
 uedagaine  into  hit:  famr:  but  he  v^on  our  repentance  ^pardoning  the  fin 
 and  the  eternal! puntfhment  due  vnto  it  through  Chrifiy  doth  exaEl  ofe* 
 uerj  man  a  temporal  fat  is fa^ion,a^firerable  vnto  the  fault  committedi 
 At '.  ffot^tofupply  ChrtfisfatisfaSton  ^rvhf  chinas  of  infinite  va/uey  andvstght 
 ''-'"  more  eafily  haue  takfn  away  this  temporallpunt^ment,  then  it  doth  the 
 eterKoH:  but  that  by  the  fmart  andgriefeofthis  punishment,  the  man 
 maj  be  feared  from  finning^  and  be  made  tdore  care  full  to  auoidjinne: 
 andalfo  by  thismeanes  be  made  members  conformable  to  Chrifi  our 
 bead.t  hat  fuffcrtng  with  him,  we  m^y.raignemth  him.  And  therefore 
 he  hauing  fat  is  fed  for  the  eternaHpuni^ent,  which  n>e  are  not  able  to 
 do^doth  lay  the  temporaUpame  vpen  our  Moulders,  that  according  vm» 
 the  ApoJile^Eu^ty  man  do  bcare  his  ownc  burden. 
 
 A'f\Btlhop'vi:^\kww  ihzt  M.Peri{ws{^ttc\\  importcih  no  con- 
 tradiction, bccaufe  in  the  one  hcinccndcththot  cuery  man  is  to 
 make  f^tisfadlion  for  his  finncs,cithcr  by  hiinfciforby  a  Mediatoi; 
 andintheGtherdcniethtbatanyTnanmakeththis  larisfad^ionjor 
 •any  part  therof  by  him  felf, Though  the  phr^ic  were  not  fo  cafic  of 
 ottr  making  fatisfi^io»j\\hcirhtc  meant  .iciby'artothcrvyct  hi5  m6a- 
 a  R  m  ^.3f  "*"^  ^^^  very plaine.  There  muft  be  aTarisfa(5tjcn  ycclded  to,  the 
 iufiice  of  God  ,  which,  is  dona  oncly  in-.Iefu's  Chrif}, '»'^<»«» 
 God  himfelfe  hath  fet  foorth  to  be  an  Attonement  or  reconciliation 
 through  faith  in  his  bloud.HcTchthct^oTc  no  broken  rubbjfh,bu«;  a 
 furc  toundation-laid,  and  the  building  feiled  vpon it  ftandcch  hviv-^ 
 
 and 
 
 Gal.<f. 
 
OfSatisfacJion  7  ij  5- 
 
 and  faftjthc  wind  wherewith  M. Bifjop  hath  blown  aouinft  ir  bein« 
 only  his  owiU'  breath.  And  bccaufc  'o  there  is  no  oiherfonndnthn  to 
 hUid^b'M  only  that  which  he  hath  Iaid,u^^/^'^^j  lefusChnfi^^Qxc-  ^  '•^'''•i"' 
 fore  not  likea  blind  man,  but  vpon  good  difcernnicntandfiohr, 
 he  hath  made  the  outcry,that  the  Fapifts  laying  another  founddtio 
 in  the  merits  and  fatisfadlion  of  men,  doerrc  in  the  vety  roundati- 
 onandlifeof  Chrillian  Cwth.  To  fhcw  this  heargucthindiisiort: 
 jlfatisfantonthut  is  TKaa^mj>yrfti} either  dtreBly  or  by  cof^feattent^is 
 nofatfsfa^ioH  at  all.  But  the  Papijls make  Chrijii(atisfaWton  impcr" 
 feii,  i»  that  they  adde  afu^ply of  httmaneJatisfaUioKS :  therefore  they 
 make  Chrtfis  JatisfaUio  nofatisfaU:ionat  a!LA  fuhfiamiaiarqumet, 
 faith  ili.Zf'//?^o/>  well, it  it  be  not  fo,we  cxpcihhat  yl<f.  5;y&(7p  make  ic 
 appearc  to  vs  by  a  very  fubftanriail  anfwcr.Kc  tclleth  vs,that  both 
 th:-  propo/ji  tons  are  falfe,yea  the  firfi((a\thhc)is  Childt^^  but  well  we 
 wot  that  he  hathgiuenvsa  very  childiflircalbn  why  he  fo  faith. 
 Hethat  fatisfteth  for  half ehis  debts  or  any  part  therof,[a\th  hc^makfs 
 fpme  fitisfaiiioyj,^\M  we  tel  him,  that  thcrin  he  fondly  niifapplyetli 
 the  name  of/4f^>/4S/<7«,which  IS  a  word  of  perfcc5lion,and  thetfotc 
 canot  be  rightly  \kd  of  that  that  \s  imperfevfl.It  importcth  the  do- 
 ing of  that  thit  is  fuflicicnt  and  enough  to  giuc  ful  contentment  to 
 the  party  to  whom  it  is  done,  and  fully  to  quit  the  offence  and 
 wrong  that  is  done  vnto  him.  Thcicforc  no  man  but  A^.Biffjop  is  fo 
 •  mad  as  to  fay^that  by  the  tender  of  a  penny,  a  nian  offer#h  a  fatif- 
 fidion,  when  the  debt  or  damage  is  an  hundred  pounds.  Yea  and 
 howfocuer  the  name  offatisfadVion  may  be  abufedin  party-pay- 
 ment for  matters  of  mccre  debt,  yet  he  (hould  remember,  that  in 
 thcirfchoolesitis  rerolucd,thatbecaufc5'ati>f3(5\ion,  as  here  it  is c  Uom. ^wiv. 
 fpokcn  r  fM^the  taki»yarvay  ofdtfple.^ftre  andojfaKce^and  the  takj»£  S:tppUmt>ii.<\. 
 arvaj  of  offence  is  the  refittuticn  efftiendfhip  ^ndUf^e^a-rjd  there  canot  ^trrlrlffaZ^ 
 be  refittt*ti$n  offrtendjhip  and/oue,fo  in^ig  as  any  impediment  therofco- '"'''  ^''""^  '/?'■"- 
 twhethjherfoi  e  there  can  be  nofacisfjtio  for  one  fm  (that  is/or  one  mtTiJfTtnft 
 part  o\  a  mas  debt")/^  lona  as  there  is  a  remainder  of  another. /Vf.Bi-  ""-'^'"•'^■'■"('^f 
 [hop  might  very  well  conccnie,-h.it  God  reccjuctn  not  reconipenccr.//r««M«ff?r 
 of  his  wrongs  by  pence  and  halfpence,  nordoch  accountthclacri-^'""''"^'","'* 
 
 ^1      n  \       r  C      ■    r   n  ■  ,      ,       ,  ^      .  t\tpcJnur,ficrt 
 
 cc,ol-  a  Ihccp  to  DC  iomcj<Jit(faUion  towards  the  (;)Uing  of  a  loule.  ronpa^^ji,  vt 
 
 But  it  is  the  2.pfopo(ition  that  fpecially  cbncernes  the  point.  To  J'X/-f'«X/r' 
 
 that  he  anfvvcrcth,t'i2t  ma>jsfatisf.:^ton  is  not  to  fufplythe  vrant  of"!''  rttnr.ytdt 
 
 Chnjh  Jattsfafiion,  Where  vvc  (cc  it  to  be  with  them,  'as  TcrtnlLm'"'"^'''''' 
 
 '  Aaa  3  nitiuio- 
 
7  3  6  OfSatisfaciion. 
 
 SrertuiiUH.      rnemioncth  ofthe  Valenrlnianhereticke^,  ^They  C4refor?ioihhsi 
 
 aiiier!.Vaic»\  .  ...  ,      ,       ,  ,      •  ^     .  .     V;     ,       "^  ,       .'^ 
 
 fTxi.c.xntq:u  OQ.  tobcthcfupply  ofhis vvanfjburyet  becaufe  thacfoundethodiriudy, 
 'iw^^-u^I'm  they  will  nor  haue  it  knovviie  or  taken  that  they  do  fo.Ycc  M.T'er^ 
 fignoiamt,  ^^^  brcughc  proofc  ibcrcofcDt:  of  on|yi:Eir  great  Schoolcmen, 
 Gabriel  B^el,'j^\-\c>  plaincl);  fu'u  b,t!iar^^1?P^i  ihct^^jfioyi  ofChnJ}  h 
 t''j£jiri^c'ifcill  merit  for  which  is  ccKfcrredcracs  uuid  the  op-King  of  the 
 king  dome  and  !Thr]\yet  it  is  nenerth;  alone  and  total  weritsriotiS  canfe. 
 It  PS  mavif-Jt(i';i\tn  h:)becaMfe  fi/iva:esivith  tbg  merit  of  Chnfi  there 
 CQns:iirrethjor?iS  VPorke,  as  the  m&nt  ofeoyigYuitii  or  cond-gmtie  of  him 
 th.it  recfineth  grncs  orgJorie.ifbe  he  oj  yiMres^a^id  haite  the  v^c  of  red' 
 fon.or  offome  othsrfor  him  if  he  want  reafon.  Mere  it  is  exprcily  afifir- 
 nicd^that  the  pairion oFChilQ is  v.oia i&tiiHir/eritorioits canfe,  artd  if 
 it  benor  a  torall  csure,i:hcn  k  vvanteth  a  runply,&  that  tha:  is  added 
 for  the  prcdijclng  ofthe  eSfcdi^muft  ncc<  (lanly  beholden  tH be  ad- 
 ded for  a  fupp'y  of  rhat  that  it  vvantcth,  Sc6<ngthcn  to'thcf?jibfa- 
 6lion  of Chri(h  as  not  bcmg  a  tot.il  and  pej  fed  csufcjOur  fat;sfa6;i. 
 onj  are  added  for  the  producing  ofthe  cifcd^i'ofgrace  Siglorie,  ic 
 cannot  be  denied  buf  tliat  our  fatisfadios  are  afupply  of  fomwhac 
 wanting  to  the  hiid3.tMox\  ofC'nrid.To  thisacknowlcdgn^cnt  ta- 
 ken out  #chcirownebookcs,\vhy  doth  yT/.^z/Z'cijDanfwcr  nothing, 
 bu:  that  in  his  confciencc  he  knowcth  that  they  arc  guilty  of  that 
 vvherwith  they  are  charged  r  Yea  andthcfhingis  very  apparent  of 
 it  fclfe  ;  for  if  they  held  the  fatisffilion  of  Cnrifl  to  be  a  torall  and 
 perfc^  fatisfafhoj  t.hcn  they  muft  needs  confcfle  that  w.  thcna-ure 
 of  8  fatisf3(5l-ian  nothing  ejfc  Oiould  be  needfuij  for  vs. But  they  re- 
 q.iire  fomwh3t  cjfcns  needfiill  in  the  nature  ofa  fatisfadion.  Ther- 
 
 as  necelTary  for  the  fajr.e  r&dl,.'^/.  Btilof  celict  h  vs,  that  the  vfe  of 
 cur  f2tisfa6>iOS  is  ton^fyvmovs  Chrt^ s f^ti-sfatlion.ar.d to fniftl his 
 ivtll and orditJjiKce.h  goodly  and  vvitiy  dcuice.l  haue  a  medjcin  ful, 
 ]y  fufficient  and  auaileablc  for  the  cu!ing&  healing  of  rry  wound 
 &  I  niuR  hauc  another  inedicin  for  the  healing  ofthe  fanje  wound 
 which  ]  muii  apply  and  lay  to  ihe  former  medicine.My  fur:ty  hath 
 
fully  and perfcf^Iy  dlfchargcd  my  (]cbt,and  I  miirt  my  fcifc  pay  the 
 debt  againcthat  my  furctics  paimcnt  may  (tand  good  for  me.  A  fa- 
 tisFaflioii  to  apply  a rjtisfa<^lion,is  a  coy  fo  improbable  ScfcnOcirc 
 as  that  we  may  think  them  mifcrably  pur  to  fhifts,  that  could  find 
 no  better  cloke  to  hide  their  (liamc.  Yet  this  is  the  couer  of  a]  their 
 poifoncdcLips.They  multiply  their  witchcrafts  andforccries  with- 
 cut  end,  3c  bring  into  the  Church  what  they  \i{\  lewdly  to  dcuife,  . 
 and  then  tell  vsihuthefe  things  fcrueto  apply  vntovs  the  merit  & 
 padion  ofChril}.  Ti  c  facrifice  orihc  Maife  is  the  propitiatiofcr  our 
 finSjbutit  apnlicth  vnto  vs  thcfacrificc  of  the  crofle  of  Chrift.  The 
 bloud&futFcrincrsofS'intsand  Martyrs  are  auailabic  forthcfor- 
 giiiencile  of  fins.but  they  apply  vnto  vs  the  vcrtue  of  the  blcud  and 
 ^iffcrings  of  ChrKl.  But  here  M.Perkim  notcd.that  the  mcancs  of 
 applicjcion  conTid  in  God^  offering  to  vs,  and  our  reicciuinsz  of 
 him. God  olFereth  Chriil  vnto  Vb  by  the  word  &  J  icramcr;;wc'rc-* 
 cciu:  him  by  Faith. He  required  it  to  be  proued,that  by  fatisFadios 
 ChrifH.seiriier  offered  on  GodipaitjOrrccc/ued  on  our  p3rt.  Why 
 did  M.B'Pjop  omit  to  Ho  tliisf  Why  doth  hcc  neither  bring  rcafon, 
 example,  nor  authority  toflicwvs,  that  f.uisfatftion  hath  sny(iich 
 nature  or  vfe  oFappiicQti5,o:  in  what  fort  it  (lioul  j  be  faid  to  apply? 
 Wcchauefncvvcd'^  bcforcj  that  Faith  is  as  it  were  the  hand  oFthc 
 ibuI?,a.unQrumcnc  properly  fcruing  for  apprchending,receiu!ng,  on  icft.i';;.jp*'' 
 laying  hold  of,  and  applying  to  our  feluts :  w  liy  doth  not  he  make 
 the  fame  appearc  to  vs  concerning  fatisfaifl ion?  But  why  do  we  re- 
 quire him  to  do  more  then  hcc  can  do  ?  Out  here  is  a  fccret,  gentle 
 ReaderjWhich  I  Widi  thee  to  take  knowledge  of,and  if  thou  be  ac- 
 quainted v^iih  him,  askehim  ('foccafionlcrue)  thefolurion  oftliis 
 doubt.Hc  ttllcth  vs  through  al  this  difcouxfcthac  the  vfe  oFCluifts 
 fatisfaiflionistotalvc  away  the  gmlt  of  fin,  &  thcetcrnalipunini- 
 mcnt  thcrof,c>:  rhat  this  we  obtam  in  die  forgiucnes  of  our  fins.Buc 
 now  after  the  forgiucnes  ofour  fins/hcfc  fatisfadions  remain  to  be 
 performed  by  vs.  If  this  be  fo ;  iFthc  vfe  of  Chri{}s  fajisfadi  6  be  de- 
 termined in  the  forgiucnes  oFoiir  .'ins,  &  thcfe  fatisf=i(5tion  s  foUovv 
 ttftcr,howorto  whit  vfe  dothefc  fatisFa(5li6>  apply  vnto  v$  the  Fa- 
 tiiudion  ot  Chritt :  As  for  c\:i\\)^\c ^A-l.B tpjcj)  giucih  a  man  abfo- 
 lution  before  he  dicchdie  haih  thereupon  his  fins  fo'-giuen  him,  & 
 a  rcl.-afc  from  eternal!  pufi;nimenc,but  ycr,bcing  not  yet  tarcu^hly 
 icourcdjtJpurgaior}  hcn.uftgo.  Now  thcnia>\hatlbrr,  and  to 
 
 A^a4  what 
 
«2  8  of  Satisfaction. 
 
 what  end  dothPnrgitory  spp!y  vnrohim  the  fatisfacflioofChnft? 
 For  the  facisfdclionof  Chnft  mcdicth  not  with  tempore  11  punifli- 
 ments;  he  hath  left  thckingdoine  oftcmpovsll  fatisFad-ions  &  the 
 wholereuenew  thereof  tochc  Pope,  What  do  we  heerc then  with 
 applying  the fatisfsclio  of  Chii(l?Riddle  this  riddlchefhatcan/cr 
 yI/.Z)'/y7-'9/)cannotdoit:yctheicllfth  vs  furtbcr,thatourratisfa6>i6s 
 •  arc  lofHlfillthe  volll &  ord/Kance  ofChrift^^rid  iicrcupon  he  entreth 
 into  a  goodly  tale  to  declar?  vnto  vs  this  ordinance.  Rut  hi ;  decia- 
 rario  is  fuch^as  that  we  may  fee  in  him  that  which  Hilary  faid  ofthe 
 iHi'^r.deTriHJu  Atian  heretikcs:^'^^'  thrup  in  mrds  dftmih^that  thefufon  of  their 
 6.  j-ngemnt 710    fal^joodmaj  fiftdemrance.  It  ficceth  them  which  T^rw/Zto (aid  of   • 
 ^'ZfaifnSs  ^^  the  V2\cmm\zm'.^TheyfA(hio»  their  mofivaine  drfiiihj  dcmces  to  the 
 T'T^}  d    r   ^°^y  *^^^"^^}&  titles  j&  argument  f  of  true  religion.  Ke  telleth  vs,that 
 %aknusJSs    God  in  ^aftifmefor  Chriftsjake  both^ardojicth  allfin^andtalj^thfHllj 
 noniimbH^  &  ti-  "^^^^y  all  pain  e  due  to  fin.  But  where  I  marucll  hath  he  fecne  this  mi- 
 t«wrve«%:o«»  racle  wrought  ?  That  God  in  baptifmegiueth  full  torgiuenclleot 
 'V(imffima&  tut-  r     ^eacknowledpc.but  yet  did  we  neucr  find,  but  that  baptifme 
 (OKfgHtMti       for  pain  &  outward  gneuanceslcaueth  a  man  the  lame  that  utoud 
 himfficke  &  difeafcd  before,ficke  &  difeafed  ftilljlame  before,iamc 
 ftill;blind  before,blindftilI.  We  fee  that  infants  bapti2ed,who(^hc 
 faith)haue  no  fin  to  fatisfiefor,  yethaue  many  pangs,  &  frets,  and 
 (ickncdcs,  and  how  then  doth  baptifme  take  away  all  paine  due  to 
 fin  ?  He  who  dieth  inthatfiateMih  hc^goethfrefentlyto  he^He»:hwt 
 he  who  dieth  in  that  ftate,dieih  he  withoutpaineJWc  fee  he  talkcth 
 atrandon  wholy  by  fancy,&not  by  rcafon,ncithcrdohis  ties  look 
 which  way  his  feet  go.  Well  Jet  this  paffe:  What  after  baptifme  2  If 
 after  tree  tranfgre(je,imh  he,  then  foe  the  order  of  hit  dtmneittfltce  re- 
 ijuiresjhat  )re  he  notfoeaRlj  receiuedagaine into  hisfamr.V^hy  but 
 b  I  Joh  i.i.      the  Apoftlc  S.  John  fai  rh  to  them  that  are  baptized^  ^  If  any  man  fin, 
 wehausan aduocntervtth  theFather^Iefm  Chrifi the iufl ^andhe  is  the 
 propitiation^cr  fatisfa^ionfor  our  fins.  What  is  the  difference  then, if 
 both  in  baptiSme  and  after  baptifme  Chrift  be  tbeartonen:enr  and 
 fatisfaflion  for  our  fins  ?  Yeafaith  A/.  !Z^//Z>(7p,  G od,vpon  our  repen- 
 tance ^urd^neth  the  (imie^  and  eiernallpunijhn'.ent  due  vnto  it  through 
 c"'l'i"lb.  14.      Chrift^hfit  dothexaU  ofemrie  man  a  lemporallfatisfatlion  unf^erable 
 Ne  ex.p.iHe  veri'  fo  the fwU eommttted.'^\M  this  cannot  hs^'lea/}  ;isS.Hierome  faith  in 
 wl'niaJJma'it-  another  caicj  it  he  partly  a  trmh,  and  partly  a  lievchich  ivee  heleene  ift 
 tuna  chnjio.     (fhrift,  Fof  then  as  touching  etcrnall  punilhmcnr  it  fliall  be  a  truth, 
 
 that 
 
thit  Chri^  i:  t  be  propitiation  for  oHr  f:nnfx^bm  ns  rouching  temporall 
 (briifadions  it  iiiali  be  a  lie,  and  w  c  Hu'l  be  faid  to  he  n^c  propitia- 
 tion and  .i!tcncrijei:t  for  o'jr  owne  finncs.    Which  bccaufc  it  is 
 blafjihemcus  and  wicked  to  -ffiirnc,  neither  harlulie  Scripture 
 taupjitvsaiiy  [iicbd.'uii'icnlKiwixtChrill^  vs,  tlicrerorcwcmuft 
 cotifcifcthacin  name  of  riHsr;jdio(i  for  reconcilement  vnto  God, 
 we  do  nothing  for  cui  0?!ucs^  but  Clirilt  only  both  rt  mpotiilly  and 
 eternally  ,s  the  fat/Ffaclion  for  our  finncs.  Chiiftdid  notoncly 
 beare  the  inHusre  wrath  ofGod  5  to  acquire  vs  of  cternall  punilli- 
 men.t,  but  according  roihc  wordesofthcProphctciteclby  tlie^- 
 uangejift,*^  He  cd^e^vpon  hnn)oHr  if^firmittefj  c^  bare  cur  [tcl^ejfeSy  k  eG  5^.4. 
 that  is,ousrr.inj'nraiJ|puniiI)nKnts;vvhicli  what  doth  it  iinpcir^but^^^^'^-'^* 
 that  in  rclptc^  of  temporal!  pu'.>i<t.mcnts  alfo  Chriftis  curRedce- 
 mcr.Chritl  is  onrfaj.iifa<5lionvntoGod.  Andifnot  fo,  why  do  we 
 then  pray  to  God  10  bcc  deliuercd  from  tempera!!  calamities  and 
 afflictions  for  Chrifts  lake  ?  Nay,  fee  how  wickedly  this  dcuicci« 
 framed. The  biotidofChrift  ferue:b  noc  to  acquire  vs  from  tempo- 
 ral! punirhTiius,  buttheblcudof^,  P^/f^'dotli,  andthebjcudof 
 Paui^  and  ihe  bloud  of  the  Martyrs ;  thcfc  all  arc  lielpfull  to  free  vs 
 from  ccmporal!  fatisfadions.   Theypray  by  one  Saint againft  the 
 toothach,by  another  againft  the  falling  ficknes^  by  another  againfi: 
 the  plague,  &c.  tlicir  merits  arc  auailablein  thisbehalfe,  but  the 
 meritofChriftauailcth nothing.  And yctthey  tell v",thattheccn- 
 clufion  of  all  tiicir  praicrs  is ,  Per  Chrififim  Dcmmum  noflrtw) ; 
 through  Chrtsi  cur  Lord.  But  why  do  they  thus  bring  in  the  media- 
 tion of  Chri(t,ifCb-ift  in  this  rcfpi(5lhaue  done  nothing  for  vs  ?  If 
 Chrift  huue  left  the  burden  oftcmporall  fatisfadlions  to  lie  wholly 
 vpon  vs,  wliy  doe  they  pray  by  him  and  through  him  to  be  disbur- 
 dened thereof?  This  the  Church  of  the  faithful!  Iiath  alvvaics  done, 
 and  in  all  times.  The  Church  of  Rome  therefore  dealcthvnfaitli- 
 fully  toretaineihe  wordcs  ofihcf'aithru'ljp.nd  to  giue  chcckcto  the 
 meaning  of  them, by  denying  Curill  rob"  our  Rcdccmcrfronj  that 
 wrath  ofGod,  whereby  tfinporallafflidlionsandpuniflimcntsarc 
 laid  vpon  vs.  As  for  v?  wee  rcfolucthatasthe  difobcdicnccofthe 
 firft  Addm^  brought  vpon  vs  notoncly  eternal!  punifliiT.entSjbut 
 alfo temporal!,  foiheobedicnceandmeritofthefccond  Adam^  to 
 anfwer  eh.u  in  lauing  which  the  other  had  done  in  di.r^royinf',,h:th 
 made  fatistai5iiv:)n  to  God  for  both,  (o  tliat  tlic  faithful!  pcnitetic 
 
 foulc 
 
foulc  bclceuingSi  rccciuing  in  Chnli  forgiaenefleoflinnes,  belce-i 
 ucdiicrdfe  to  be  perre(5^1y  reconciled  vnto  God.&  reckoneihnoc 
 of  any  furihcr  fatisfaflion  fobs  tnadc  vnto  him. Now  M.Bipj&p  ac- 
 ktiQ^kdgcththaiChridsfati^fa^I:-  fits ofmfritevai(ie,Scihcrct'ovc 
 thitourfatisfaoiio  {4  mt  to  ftfply  his.  But  if  it  be  ofinfinite  value, 
 why  doth  he  reirrainSi  abridge  the  ciFv^dthereoFjinrcrped  of  c!;c 
 to  whom  the  infinite  value  of  it  doth  belong  ?  why  doth  bee  maka 
 the  value  thereof  m  rcfpeiSl  of  die  tepbrail  putiiflimcnts  orfin^alto- 
 gethcr  idle  &  of  no  vfc?  and  if  it  might  haue  freed  vs  fro  doing  fatif- 
 fadion  for  our  felucs,why  doth  it  not?Hc  giueth  vs  reafons,? ^^r  ^y 
 thefm^in  therofwe  may  hsfsAYeA(^ma.d€  carelfiiUtoaHQiAftn.^that 
 h  fftjf>''^^^g>^^  ^V  ^^  cofoYtfssd  as  mehrs  to  Cbrifi  qhy  head.  You  fay 
 wcii  ^/.i)//^i?p,bucyet  wchease  nothing  here  concerning  fariifaili- 
 on.  We  require  a  rcsfon  of  the  afltrtion  of  our  fatisfri6lior:s,for  that 
 Chrid  vvcfayhathyecldcdafuIlfau'sfaiSlionforvs,  6c you  tell  vsof 
 being  frighted  fro  fin,5c  made  conformable  vncaChfifl,which  arc 
 things  that  Sand  very  well  without  any  matter  of  farisfaClion.The 
 Scripture tcschethvs  thcfcvfesofthcfuffcringsofthefaithful^but 
 it  faith  nothing  to  vs  concerning  (atisfaclion.Bu:  ftr  the  better  vn- 
 det(^aiidingof  this  whole  mattetjit  is  tobe obferued.that  the  tcm- 
 porall  calamities  &  euils  of  this  life.arc  of  i:hcreiuesj&  in  thcrr  own 
 naiurcjthepuniniraetsoffin,thecftc6lsofGodscurfe,thebcamcs 
 of  his  etjcrlafting  fury  and  wrath,  the  forerunners  of  his  tJceadfuH 
 iudgmentjpreparatios  to  death;^  dejth  it  {t\i^  the  vpfliot  of  al  the 
 reil-jasicwerea  gulfcfwallowiugvs  vpintofearcfulldarkneSj&vt- 
 !.foli.i.J5>.       ter  deftrudiobothof  body  &foule.Now  Q\\nsXh€\i^^the l&njbe of 
 Gcd  tbiit  t^iketh  away  the  fmne  of  the  ivorldj'm  taking  a  w  ay  ou  r  fin  s,ta- 
 ke:h  away  confequenily  the  cffc6^s  of  fin,  becaufc  the  caufe  bceing 
 TemoucdjtheeffeilscannotremaincBuunfinjSshathbccn  before 
 decbredj  wee  are  to  confider  both  the  corruption  and  thegui'tj  of 
 which  the  guilt  being  taken  away,the  corruption  may  (till  remaine, 
 i$^  the  £ ffc its  of  lin  haue  reference  toboihthcfe.  Being  then  recon- 
 ciled vnto  God  through  lefus  Chrii%  by  the  nor  imputing  of  our 
 fia5,wce  fee  that  the  tf  rapcrall  afuitSlions  &  gricuances  of  this  ijfe, 
 are  (111!  continuing  0:  lying  vpon  vs.  Hereupon  the  ^'jeilion  is, our  ^. 
 fins  bccingforgiuf  njn  what  narurc  they  continue  ?  VVc  fay ;  not  as  ' 
 rarlsfa^ionstothevvratiioFGcdjinrefpcdofthcguiltof/in,  buc 
 ^s  cautions  andprGuifionsofiiislcuCjforthe  dcuroying  of  ti;c  cor- 
 ruption 
 
OfSAtisfA^ion.  yj^^ 
 
 riiptionofit.Tlic  guilt  oflinncisthc  foiindaiton  ofnitisfrn^^ior.jand 
 vv'licrc  no  guilt  is,thcrc  Is  no  (aiishi(5tion  to  be  dcniauiidcd.  When 
 therefore  foi  giucncs  hath  tskcn  away  tlieguilt^thcrc  can  be  no  re-  JJl'jf^'"  t^' 
 cjiiiripg  c(  ratisfadioPj8i  the^fflidtions  rhcncc/oith  lying  vpcn  7s  o  :.ccr"<.ii?. 
 
 a-c'otanother:iaturc,3iKitoocheiejids£/vrt\Sjthein{iatc]thcr\vc  q^Co;\*",,. 
 fliould  be  bid  thereby  to  fatisfic  God,  ortliat  God  lliould  befaid  r^w.rr;«.* 
 thcrcb^r  to  rjtisrie  himfelFc  cA  vs. The  v{cs  thcreofthe Sciptiirc  no-  iL'w'J/i^' 
 Xa\\^^thcdijlroj}hgofih:hJyofnn^^-themrikf>2gofV{partn'^srsofhu  mJlAcutfiid 
 hs!i'.'ej]'e "  the  rcKCuao  aft  he  inner  mahfrcnuh-jtodiy,  ^  [hs  m./ktfj^  i!/SiS 
 
 fi4c/et 
 
 chrfhs,  for  the  exercifrandtrt^Hofour  rii^htceapiejjf,  for  'tbcfctuH^  h;au'^p;!ivt 
 forth  oft  he  mifery  oft  his  lifi\  that  that  life  where  pj^l  be  ty-aecfr  eui'r^  '^^  -vi:  erit  bta. 
 L"      '"^  '    '  '         -  -    .  -     -  "     --^^^^^ 
 
 ai  luiicn.in'rnc  ri?atc<^i  oicijvin  coiirtiiiis;  lu'i  iii  im* /11c  rrter  rnc ;:•  M^ft/rtf/.-r 
 f  oroiueneHe  therof.bu:  of  faii^fadlion  n  .;f  a  word.Yca.bcino  cccn-  ^'"v;"'  ^°^''*' 
 fion:d  to  fpeake  diredly  to  the  point  by  tlie  Pebgians,  obic5ting  r'jt'igdl'petc^r. 
 
 'f'^'J'i  .  .  .  ,,,       --v      .' 
 
 wemay  bt  t^fli  uElcdaridexerafidtroftiKO  ^iKdyrovri)^^  in  the  lirht  of"*  '"'f'*"'"''* 
 
 r/^W(;^Y/^/«<'jy<rTiicgnilcoiOeath  tlKnai5dof3!lotiicrtfn>poiailca-f-'''W^'--^ 
 
 larnitics.is  taken  away.buf  ycttlicfc  ihipgs continue, net  a's  n)aftcr>r/2w"/^r^ 
 o(  fatis'ailion,  but  as  uicanes  cf  inflrudiicn  for  the  fiaain;/  of  vs'"*/'"'  O""/^-'- 
 
 vnroC(?d.  He  oot\.\\  on.  and  faith,  that  //  m.'^y be n:  rrel! f^id  tf  for*',''''''',''*''' ., , 
 jir.iiett  Vi'ere JAidtoman^  In  ihe  Jvf^at  of  thj  browcr  (halt  tho(fea!£r""'»'->"r.\vi 
 thy  bread   and  the  earth  p).tllbriha  f^rth  vaioihse  briins  erd  thorne^^.'.'!'!'"  *''*"' 
 why  .-^ftcr  fcrgiueyjffJT  of  ftnues  do;  h  thif  I  boarremuyie^  and  H'hy  doth '"■»'("<'■':"''  n 
 the^round  ofthefuthfui  brp7T  forth  briars  d»dt  hemes  ?  AgMr.e,  if'xu;!i^^pj^l^' 
 for  fimsttrverefitdtothe  woman,  /» paifte aid f^roi^ thort  fh.i/t brtf^g^^'''' ""'■"'  '^ 
 foorth,  how  ts  it  th.7t  .ijrerfor^^if/etjejp  off^nnes  fatthf-.ll  (Vorner.  fti.('^!f,:ff;]^f^l 
 h'ng  foorthiv:ih  the  fame  p.iinet  i  Allthe(c  caOs  aiu^  the  like  he  Av^i^p-frr- 
 Icarcth  in  this  fort:  *  f-yee  4f,f\rer^  that  b:fore  frrfjsjenrfic  thry^'ln'fnlu'c^yf' 
 
 ere  the  ptt^^ifh 'rents  of  fumes .  ittt  afer  for^i^tmnfffe^^  ihty  .ire  ihfi'"'^''-"'*y 
 ^ghts  «.v;i  exercifcs  of  the  tt^[t  .    Whcic^wcc  kc  thiit   hc\n>:^%''uZ''^'' 
 
7^.2  ofSatisfaaion 
 
 drawne  to  anfwcr  prccifely  to  ihis  ipa:rer_,  he  (icnieth  them  after 
 
 forf^inencfre  to  be  punifh.-nents  offinne,  howforuer  bothheand 
 
 we  3iC  woont  in  common  fpecch  to  tcrme  thftn  fo,  bccauf-origi- 
 
 nal'y  and  natufally  they  are  fo.  Therein ;:«:  is  there  commonly  chat 
 
 difference  made  betvvi  At  the  afBe6tio.>£orthefaithfu!l  and  the  vn- 
 
 u  Origen.iiiGe-  f^\i\^fj\\^i'a:tt,^^  that  vehich  is  to  the  tfffi  I  lie  exsrctfc  of  vertue ,  asOri- 
 
 ^^J'dtipcx-    ^en  faith,  ts  tothsvKmJi  iheftimfhwent  of/tfjfje^thn  ^  the  plagues  of 
 
 entuti  virtutis    S    world^^s  TertulUan  h'nh.are  to  the  one  forpumfhmentJothe  other 
 
 ckjjoc  mujiil  J,  ,,  ,,■  rr'l  A         ■  r  I 
 
 f^arn fcccati.     foY admoKitwna^daafierttJewent.SocMi  Thomeis  AqmnasUy  whf n 
 xTcrtidL^po-   Qj-cafion  ferueth,  that  y  temporall  euils  are  uipVceA  vpaa  the  wicked 
 fjelfccuiipi'g'i  for  pfiKifhwent,  for  that  they  are  not  theriby  helped  for  thecbtaimyigof 
 »5ii;/oife/«^«if-    .        /^^-.^    (;(tl  tot  he  iufi  who  are  thereby  helped,  they  ^.re  mtptinilhm 
 incafiigattoti?,    mems^but  rather  medicines. hothzn  they  are  not  puniJhmentSjthcy 
 ^DcoobHem.  gj.g  j^Q  fatisfailion  where  rinnesarefor«iufn^  but  ihey  are  referred 
 ii.^..i4«r.     to  other  ends.  If  they  baIati6raction?,tne  proper  andonely  vfcot 
 '^tiimlu       them  in  that  nature  is  ex  parte  ante^  in  refpe^  of  time  p^iJi,xo  giue  re- 
 yajitptmurim^   comocnce  for  offence  formerly  committed ;  and  whatfoeuerclfe  is 
 yyw«/'^;MW,     aiiecjoed ,is  meerely  accidentall,but  the  proper  and  onely  vfc  ofaf- 
 eanonaditiiiM-  fli(5tiona  wherc  (inncs  arc  rorgiuen,  is  ex  parte  pojt^in  refpecl  ofttme 
 \Z^/"^['"ur-   tocome,  tokccpevsfromfinne,  and  tohclpcforwavdourlanvS^ifi- 
 wc/w^n^iwjew    cation  towards  God.  But-^.^/(^ophudJcth  andcor.foundcth  all 
 TXL'imltTr]  together,  and  by  termes  of  the  true  vfes  ofa{fli(^>]ons  dehuercdin 
 nof:mp.(».c{ed  cheScripture^decciptfuIiy  coloureth  his  matter  of  farisfadiosde- 
 n^^i^smd^c^^.  „|fg(|befideandagainftthei'cripture.  Let  himfpeakc  diftinaiyas 
 the  Scripture  doth,  and  then  he  mufi:  fay,  that  that  which  concer- 
 neth  the  guilt  offinnejand  belongeth  tofatisfa(!^;on,  is  laid  wholy 
 vpon  Chrill^that  it  may  be  true  which  the  Prophet  faith,*  The  cha~ 
 flifement  of  om peace  vcas  laid  vpon  htm^ana  bj  Imflripei  we  irere  hea- 
 led; but  that  which  is  laid  vpon  vs  aftctforgiucncfl's  by  Chiilf,  is 
 oncIy  defutfiro,io\v^^k^n  and  weare  away  the  povvcr  of  finncand 
 in  death  which  is  the  laft  of  thefe  afflidions,  yttesly  to  deitroy  ic. 
 Now  therefore  whereas  he  faith^that  we  mulf  be  co.ifcrmablevnto 
 Chrifl  06  members  to  our  head,  he  notably  abuici'i  the  pretence 
 thereoftothcfingulardirhonouroflcfusChnrt.  He  hath  told  vs 
 a  of  Mcriti.      hcforc  that  we  wuJ^  be  ^hkevmo  Chnfi  in  wytfj-rf/V^^anu  hetc  he  tel- 
 Sc£t.i(5.  leth  vs  that  wemul-i  be  like  vtuo  Chrijt  mfaiis*yim. -hut  whstr  muft 
 
 webehlcevntoChrill  in  thofe  things  whciein  conCftr.rn  his  be- 
 ingCt:rilt?  whcrdnlhndeih  his  bcingour  Redeemer,  our  Ssui- 
 
 our, 
 
OfSatlsfa^m.  743 
 
 our.our  high  Pricft  andMediatour  vnto  God.'By  meriting  and  fa- 
 tisfyingfor  VJ,itis  that  Chrirtis  ourClirifl.oui  Icfus  andSauioiir. 
 ifthcrcforcwc  be  like  vnto  him  in  meriting  and  (atisfying,  vvhac 
 hindcrcth  but  that  as  he  is  in  common  IcTuSjand  a  Sauiour  fov  all, 
 'fo  weairoOiouIdbcfaidcucrymantobcc  a  Icfus  and  Sauiour  for 
 'himfclfc.  Which bcca«ifc  itisimpious  toaffiimc,and  cannot  bee 
 auoided,if  i  t  be  true  which  he  faithjct  him  Icarnc  to  know  that  wc 
 arc  tobcelikcvntoChrift  inhisimage,  not  in  hisofficc;in  a<5tof 
 conucrfation,not  incffcdlofratisfadion  and  redemption;  in  that 
 that  he  is  limply  according  tohimfclfc,oot  in  that  that  he  is  by  dif- 
 pcnfationfotrs.  Wemuft  fuflfcras  hchath  fuffered^,  but  not  luftcr 
 fbrourfclues,oroncroranothcr,ashechathruiFcrcdfor  vs.  Wcc 
 niuft  walkc  in  obedience  to  God  as  he  hath  walked, but  not  to  me- 
 rit by  our  obedience  forourfclues, as  bceby  his  obedience  haib 
 merited  for  vs.    Thefcarclcwdand  Antichriftiandeuiccs,  fcruing 
 toiuftlcChriftoutofhispIace,  by  a  pretence  ofconformitic  be- 
 twixt him  and  vs.  M.Btfhops  conclufion  therefore  is  without  any 
 ground,  that Chrifthauing  fatisfied  the  cternall  punifhmcnt  of 
 finncjhath  left  a  tcmporallfatisfadion  thereof  to  be  performed  by 
 'VS.  As  for  the  words  of  the  Apoftlc  which  hecitethfor  fome  proof 
 thereof. ^£«^r;  ma;ifha//6eare  his  0wne  (furden^M  had  been  his  part  j,  ^  , . 
 ♦tomakc  itplaincjfriff  thacihc^Wfwtherefpokcnofjis  tobeevn- 
 -dctftood•o^t«mporaIlaffli6lions.Secondly,if  icbefoto  bccvndcr- 
 •ftoodihe  fliould  again haue  told  V5  how  it  followeth,  that  thofc  af- 
 flic^^ionsmufl  neccflarily  betaken  to  be  fatisfadlions.  Thirdly^  if 
 they  be  fatisfadions,it  would  haue  bene  confijcrcd  how  this  place 
 ftandcch  with  the  do6>rine  arfdptaflife  of  the  Church  of  Rome, 
 which, the  Apoftlc  faying  ^Euerj  mar.fhallheare  his ovcti inrden^ihu 
 is,ifvvfr  belecuey^.^//Z;<7p.fhan  latisfic  for  himfclfe,  doth  notwith- 
 ■ftandin«[nppofntoneinan  to  bcarc  the  burden  and  fitisFadions  of 
 anot'.cr.Jfcuery  roan  bcarc his  owncburden^  why  doth  the  Pope 
 prctrndby  his  Pardons,  toimpart  to-one  man  the  fatisfaclions  of 
 •anotftdr  ?  or  if  the  Pope  doc  thereby  impart  the  fajisfadlions  of 
 "Sjints  and  ?4artyrs  to  the  hclpc  of  thofc  thrt  wan:,  why  doth 
 Milter  ^r/?'^'/)  tell  vs  that  of  tcmporall  fatisfailions  it  isfaid,  that 
 €t4ery  manp7all heare  hi6  ovene  hurdcui  But  thus  iicc  is  wont  to  cite 
 texts  arall  adirncure;  be  they  with  him  or  agaiull  him  all  is  one; 
 '•ehcy  hcbeto  fiilvpabookc,  and  that  is  enough  for  his  purpffc. 
 
 Eur 
 
744  OfSatisfa^iort. 
 
 Bur  the  meaning  of  thofe  words  plainely  appcarcth  out  of  the  cir- , 
 cumftancc  of  chc  pi  ace.  The  Apoftic  labouring  to  wirhdra  w  tccn  i 
 fromiudging  and  condemning othcrijand  from  iuftifyingthera^i 
 felues  by  mcafuring  and  comparing  thcmfclues  to  ihem  who  they  i; 
 condcmnedjwifhcth  cuery  man  to  confider  himfelfc  in  himfclf.to  j 
 make  triall  of  hisownc  workc,not  to  continue  himfelfcjfor  that  he : 
 fecmcth  to  himfelfe  to  be  preferred  before  another ,  but  to  cndcuor 
 without  comparifon  to  others  to  be  approucd  in  himfelfe.  To  this  i 
 t  Vcr.5.  meanin"  are  thcfc  \xordif  Let  euer^manproue  his  owneworkf^&then 
 
 {hall he  haueretoyctng  in  himfelfe  and  net  in  another. ^ox  reafon  \^t\e'^ 
 o(he  ^ddcihjfrr  eueryTftanlhal^^eare  his  otv»hrtheH,a$if  hcfhould 
 fay;  It  conccrneth  not  one  man  what  another  is:ihe  burdening  of 
 another  fhall  be  no  disburdening  of  thee.*  what  is  amifle  in  him^hc 
 fiiallanfwer  for  himfelfe,  but  lockc  thou  to  thine  own  burden,  for 
 whatroeueritisthourtialtanfwcrtoGodforit.  The  burden  then 
 iTh.^qmn.iH  vvhich  thc  Apoftlc fpcalccth  of  is.as  Thomas  Aquinas  diiht^thelfHr* 
 OmTredii^  *'  den  ofoftT  reclining  &  acceimt  to  be  made  vnto  God  at  the  day  ofindg- 
 rxumis,&c.itt  die  fne»t,ind  his  wotds  arc  to  the  very  fame  meaning,as  clfcwhcre  he 
 €Rom.i4.i3.    faith  i^Eftery  one  of  vspjallgine  account  of  himfelfe  to  God,  Sothat 
 .<W.^//5'tf/)r  argument  fallcth  out  in  the  end  to  bcc  thi$;Euery  man 
 at  thc  day  of  iudgcracnt  muft  giuc  reckoning  to  God  for  himfelfe. 
 Therforc  Chrift  hath  left  vs  to  make  temporal  fatisfa(Slion  to  God 
 for  our  own  finnes.  Thou  muft  take  it  as  it  is,gcnile  Readcr,for  he 
 can  make  it  no  better  then  it  will  bee:  denie  bis  argumentj  andhce 
 hath  no  more  to  fay. 
 
 3.  W. Bishop.  ' 
 
 Nay{faith  M.Pcrkins)w#iw«0  then  henewChriUs,  and  Redee-  1 
 •mers^and  Prtefis  of  the  famevrdermth  himfe/fe,  Nothing  fo,  but  ham 
 ninggrace  from  himyve  may  iniertue  t  her  of  fat  is  fie  ^not  for  the  crtme 
 itfeife,orenerla/ltn^pum{hmeMt^n>hich  is  linl^drvith  tt :  beeaufe  that  \ 
 would  require  an  infinite  vert ue.but  for  the  tepora/patn  ofit^one  indued  |i 
 with  grace  mayfatiffie,  for  the  meafure  offirifes  mufinot  exceede  the 
 rate  of  the  faulty  he  puntjhment  then  refitng  vnfatisfied  being  limitedyd 
 creature  may  pay  tt.  And  that  the  Reader  may  better  perctiue  what  we 
 meane  by  the  temporallpainejet  htm  eenfider  that  in  (in  are  two  things , 
 the  one  is  the  turning  away  from  God^  whom  m  offend,  the  ether  is  the 
 
 tur' 
 
of  Satkfaciiott,  747 
 
 turning  Vrtto  the  thing  fo-  the  lone  of  which  we  oferj.  Oi  for  glory  ^  ln(i^ 
 lMcre,orfHch  like,  thefttner  tranfgre([eth :  now  nhen  hen  bj  t hegract 
 •fGod  conucned,  hii  turning  ax  ay  (rem  God^Mj  the  fm  and  the  etet' 
 na/lpainednevmoit,  are  freely  through  Chrtfi  pardoned,  but  forth* 
 pleafure  which  he  tooke  in  the  fin,  the  man  himfelfe  Ls  tofatiifie :  andfo 
 according  vnto  thegreatnefje  of  that  hhfleafhrejje  is  to  do  penance, 
 
 R,  Abbot; 
 
 M  Perkins  g3ue  argument  and  rcafon  ofthat  which  he  raid;buc 
 A/.^/y^^ophkearcafonlcfTcman  without  giuing  any  rcafon  ,  affir- 
 mcth  that againcagainft  v^ bich  M.Per\^ns argued.  Hcc rightJy  al- 
 lcdgctl),that  no  part  of  the  priefthood  of  Chrift  can  be  faid  to  hauc 
 palftd  from  him  to  vs.ihat  to  make  fiitisfad^ion  for  finnes  whether 
 temporally  or  eternally  isapartofthcpricfthoodot  Chnif,  and* 
 thcrrorc  that  it  is  not  a  thing  paffed  from  him  to  vs  to  make  fatif- 
 fa6^ionforourfinncs.Againc,to  attribute  that  tovs,  for  which  and 
 by  which  Chrift  is  Chrirt, our  Redeemer  &high  Prieft,istomakc 
 vsChrifts,  Redeemers  and  Priefts  for  our  fclucs.  But  to  attribute 
 to  vs  10 make  fatisfacftion  for  fmnes  either  temporally  or  eternally, 
 is  to  attribute  that  to  vs/or  which  and  by  whichChrift  is  Chrift, 
 our  Redeemer  and  high  Prieft.It  is  therefore  the  fame,  as  to  affirm 
 vs  to  be  Chrifts,  Redeemers  and  Pricfts  for  our  fclues.  M.B/(hop 
 anfwcrcthiidiculnufly  andchildiftily,  Not  fo,  but  Chrift  hath  fa- 
 tisfiedfor  rheeternall  puniflimcntwhich  required  an  infinite  ver- 
 tue:asforthetemporallpaincitmay  be  faiisfied  by  v$.  Butwhac 
 is  here  for  exception  to  our  colle<5lionjthat  fith  ihe  name  &  office 
 of  Chrift,of  aRcdecmcr  and  Pricft  ftandcth  in  fatisfying  for  finne, 
 therefore  ifwc  be  (aid  to  fatisfic  temporally  forour  fclues,  then  as 
 Chrift  i;  our  Chrift,  Redeemer,  and  Pricft>  in  refpc(5^ of  fatisfying 
 for  the  eternal!  punifhment  of  our  (inncs.fo  we  arc  Chrifts,Redec- 
 rnersjand  Pricfts  for  our  fclues,  in  rcfpeilof  making  temporally  aa 
 attonement  for  our  fclues  But  that  it  bcloni-eth  to  the  Priefthood 
 of  Chrift^to  nuke  acton-  mcnr  for  temporall  puniftimcnts  ,is  plainc 
 iii(helaw,whcrc  wcreadcthat  the  plague  being  begun,  rhc  high 
 Prieft  in  figure  of  our  high  Pricft  Ir  fusChrift,  niakcth  atconcmcnt 
 or  the  ftaying  of  it  *  Take  the  cerj  fir, {m\\  Mofei  to  Aaron,indfMt  aNamb.itf,^*. 
 ire  therein  of  the  Alter,  andput  therein  In,  tufe^  and  go  qmckjj  to  the 
 
 Con- 
 
y^6  ofSatisfd^fion. 
 
 Co7regatid  (^m:tk^a»attonementfortbe,for  there  is  wrath  gone  out 
 
 fro)  he  Lord,t  he  plague  fs  hgu.iie  did  Co,&  the  plague  tra^  fiaid,Ti)Q 
 
 like  we  fc  in  the  plague  that  followed  vp6Z)<i;</^jnumbring  of  the 
 
 b  I  Sam.ii.ij.   peop!e,b  he ojferedburnt  offerings  ^  peace  offringt^and  the  Lord,  tvoi 
 
 appeafed  towards  theUnd,^  the  plague  ceafed  fro  /[rael.And  hcciby 
 
 tidcF^' Si*'  wc  vndcrHad, that al the  facrificcsofthclaWjwhcrin'Chrin  wasal-  , 
 
 gu.'Je  r^icnfiaum  wa'icji  fct  bcfore  thcm,had  a  refpcd  of  appeafingthc  wrath  of  God 
 
 (Cbn/iOcHiu! e-  noconelv  for  cucrlaftino  punifhments  in  the  world  to  come .  but 
 
 runt  vmbr.iom-         ,     .        I  n     ,vi-o-  «  -n  i  •        •  i 
 
 niafacnficizLegii  al  10  for  the  temporal!  atliictions  &  punilhments  that  arc  incident 
 
 &in»ph:umm.    {q  t|-,js  ijfe,  Icis  ihcrcfoieagfcat  impiety  in  the  Church  of  Rome, 
 to  take  away  this  part  of  Chrifti  office  fr-ofnhim,and  tomakceuc- 
 ry  man  thcrcofparakcrtohis  wrong.  But  now  whereas  M.Bijiiop 
 {i\ihil^2ktitrvoHld require  an  infinite  vertue  tofatisfieforthe  etterU- 
 JlingpunijhnteHt  of  (inne;^Q\NOu\^  gladly  know  of  him  how  it  fla- 
 dethjthat  a  greater  vertue  is  required  to  fatisfie  for  the  cuerlafting 
 painesofhcll,  then  there  is  to  merit  and  purchafe  the  eucrjafting 
 ioyesofhcauen^Hee  faith,  the  grace  of  Chrifl  giueth  force  to  our; 
 works  to deferuc  the  one^  butifthatbctrue,by  what  reafon  doth 
 he  deny  that  the  gr«ceofChrift  giueth  force  to  our  fatisfa6tions  to 
 quit  the  othcrfHis  owneconfcffion  in  the  one  conderoncth  hisaf- 
 fertionin  the  other,and  becaufc  he  dcnieth  that  our  merits  of fatif". 
 fa6lion  can  rcleafe  from  hcl,  he  muft  deny  that  our  merits  of  pur-, 
 chafe  arc  of  fufficienc  value  to  dcferue  heaucn,becaufc  the  grace  of 
 God  muft  be  holdcn  to  be  of  the  fame  power  and  vertue  on  both, 
 fides.  Againcitis  vntrue  which  hefaithjthat  the  temporall pumfh^.. 
 ment  heinglimited^tnay  be  fat  is  fed  for  by  a  meercreature,bcc2iuCc  the 
 fatisfadlion  IS  not  to  becfteemcd  according  to  the  quantityof  the 
 
 irir.m.^/juu.  temporal  punifliment,but  according  to  the  maieft y  ofhim  to  who. 
 
 ffppif^y  -trr  I.  jj^  offence  is  done,  who  becine  thcfamc  in  punifhino,  whether 
 
 act  i.ii :cu  off en'a  '  "  n"   • 
 
 inhtt fjuf'idzm  temporally  ot  etctnallyjCan  hauc  nonc  oriuiTicicntW'orth  to  dealc.' 
 xf^tTdfj^e'i-  ^^'i^'"'  ^^^  onc,who  is  not  the  fame  for  the  other  alfo,  Hecannot  in . 
 i.'/i.tti<-tiae-ta»i  any  (ott  mcflt any  thing  at  Gods  hands.who  isrnot  in  worth  an4: 
 ^ll^£LS-PO«<^ran'wcrablctohisinfinitgrcatneflc.Andth 
 te-»  ex  iifinitate  «^faw,who to  makc good  humaoc fatl^tacShonjattributcth  voto i:,^ 
 d,Tf>r,,^$'^l'- '''»« tnftnlte^in  refpeEl  that  it « informed  b) grace,  &  accepted  thereby 
 tuititftnnnu  ftr  wlicrcby  wc  may  fee  how  well  thcfc  men  accord  in  the  grounds  of 
 ?S«rj7i  their  defence.  ButThomas ^^^utmu  fawic  to  bee  an  abfurd  fancie 
 mfMtrci,oxeji.   YN'hich  Af.^/yZ'tf'/>lKicfollo\\cihindcfigning^r^/*,ashccallcihit, 
 
of  Sattsfa  ^tion.  747 
 
 ^^y/f^/tobeanfwcredby/fm^^ywrtf  offcmporalIftripes,\vhcrcastlie 
 infiniccncircoffin  can  bcarcnoruchlimitatiop,nor  be  bounded  in 
 any  fort  within  the  copaiTc  ofteniporall  rcucnge.But  yet  M.Bifhop 
 will  make  vs  bclccuc  that  he  hach  a  dcuicc  whereby  to  make  good 
 thisrrf^rand  meafnre.Hc it\\ci\\vii\\2Li tn (in tvoo thtngrmufl he ctn^ 
 (dered\the  one  is  the  turning  dtvayfrom  Gad  whom  rve  ojfeKd^the other 
 is  the  turning  to  the  thing  for  the  lone  of  which  rve  offend.  Ojx  turning 
 from  Go  I, both  the  fault  &  the  etrnAtifunifhment  due  vnto  it\.Yc  fiith , 
 Are  freely  pardoned  by  Chrifi^  but  iLan  forfooth  mnU  jati.fieforths 
 fle.ifurethitheetool:e  in  turning  to  the  creature.  Bur  this  idjeSo- 
 phi(incofhisisreic(5lcdal(oby  the  fame  great  Rabbine  of  tlieirp, 
 Thomas  //^«;>/^asathtn^ofnought.*  Some fiy,\A'nhhCtthM finne e  fbiJ.^NiJSA 
 hath  Avinfintty  tnyefpe^ofaMertin/T  orturntng  axvAyfro  God/Jrfo  it  is  'i'Xil'^^fff!,^. 
 freely pardoned^but  that inrejpe^ of coMuer/io  er  turning  to  creatures  teaur-f:on>u- 
 it  i$  fmiie^a  ndfo  m^y  hefatiifiedfor.  But  this  is  nothing  bec.iufe  fat  is  -  {^</Z7v't^/e '* 
 fadioanfrereth  not  !0/7n,but  according  at  it  is  An  office  to  Godphich  cSutffion,,  f;>.,tx 
 •it  hath  not  ofconucrting  to  other  things  ^but  ofauertwq  ^rjdtitrntngfrd'r.j'f^fj'^/''^^'^. 
 God,  rhrrc  is  a  loucot  the  creatures  which  is  according  co  Gc;d,&:  ^xdiKcn.hiic/f, 
 fUdcth  with  the  louc  o(God  J  The  creature  becaufe  tt  ugood>it  m*j  '^nl^ullli^iixl^t- 
 be  loued aright, {i\t\\  fiiu(\in,andit  rKajbelouedamiJ/e.-arightiforder  '-^'o  '"A  /'(M':di* 
 hi  kept\amtjje  if  order  be  peruert  ed-Thcriorc  vcrtuc  &  righteoufncs  d^"  ^JdZt\f 
 isMo:adcniaI!  ofthcloiicof  ctcatures,  but  itif,  as  hceliith,  ^  «««  bntxp-vucon. 
 order  in  Icuing.  The  atfloflin  then  confiOcthindifordcrrd  louc,  in 'pr'uaurfo'a^. 
 that  the  loueofthccrcature  implicch  an  aucrlion  and  tiirningavvay  i-^ug.didu.Dti 
 from  God. Now  then  feeing  fatisfavStion  is  to  be  msde  by  vs  in  re-  cn.n'uon-.fi:  cm. 
 fpci^o'-Auerfion  foGtfd.&c  the  punillimcnt  that  bclonpeth  toAuer-  »'><'^M' «'•»£?■   . 
 fonfro  Goi,\%  the  cternall  punifhmcnt  of  fin, as  M.Btflyop  sifo  faith,  (^  m^ihUne  fn- 
 he  mult  acknowledge  by  ihe  doctrine  oftheirownelchoolcs,  that  '''«f'^''"'f  "'y?"- 
 wcareto  makelattstaaionrortncctcmall  pu;ii|hmenc  of  (inland  „dtncpe,:u,b^'o. 
 't'len  let  him  tell  vs  what  exception  he  hath  yer  giucn,that  their  do-  f^lJ'^^f^'f^J^'^ 
 (fVrineof  fatisfailionsdoth  nor  make  vsChrifts.and  Redeemers  0}  v,r:uUi»,d»tfi 
 O'jr  fcl'.Jcs,&:  Priefls  of  the  f^mc  order  with  the  5onne  of  God  But  ""*•'"• 
 we  are  yet  further  dcfirous  to  know,  vpon  what  gronnd  A£.  "Bifkop 
 would  hauc  v5  to  bclccuc,f hat  only  tcn)pr.rall  puniO  ments  Hiould 
 bdongrothe  pltalures  &dcljghtsof  hn,orin  what  fort  we  fiicu/J 
 conceiuc  the  fame  plcafijrcsof  fin  feucrcd/rom  ouerting&  turning 
 awjy!romGod?Thefc  arefuchrtrangc  dcuiccs,  bowfo^ucrlic  i^i- 
 tcth  them  dov\  nc,as  fpcciail  tr:cks  of  wit,  as  that  hcc  iliould  ihinke 
 
 Dbb  hinj 
 
74^  •    CfSAtisjacim, 
 
 him  to  hauc  wri;  fen  them  in  a  v4!eam,[>i!cthit  fic  vttcrrthfonrany 
 or  the,T),as  that  then  wcc  muftimigine  hinitoliuc  inacontinuall 
 dreamc.  iMuf^  we  think?  that  the  Apohlcs  were  acqusintsd  \\\\\\ 
 th;s nice conceitofhm?  Didtlicy  meanc  that  ChnH  fuftitcd  and 
 died  foroijr  fins oHAnttim ,id aiarji.rjern,  fofayre Of  conccYtieth  tar- 
 n'ti'igfroT?!  Gei^hw.  that  he  left  vs  \.o{\  fi--"r  for  our  ovvii  ilrjS,  stic!  owt 
 for  anodiers  (vm  qaants^madcBnficrlioncr/i.fofurreAiCofJcernsihtur- 
 ■  KininoiXv:  plcafuiesofouf  finsfSurdy  thePfophet  faith, ^«<2»/?ir-? 
 
 hB{a, 5 J  6.  ^^ iiustfiontm  :  '^  AUv^ehkeptjet'^ff  hdti^^ go^^ca  ftray,  and qnx;  t.tm ad 
 eo^^irjiona^y  p:e  hyjn  imned eptcrj  mAtJ lo  hii  oxne  x^aj ^  aiuiadc!>.'th 
 conccvningbnth^ j^^d (hs Lard haih /a;d  vpo  him  s he iri:jHi.ics of  vs 
 
 "  a/i.  Bur /^'/.2?i(?:'c^iiaihI-:3rEicJanotb£rictionof  rhtif  ((.hoolm-.n, 
 
 who hr^uc  exeicu'ed  iheif  vvjtb  to  mccke  the  wo; d  <>{  God,  {';>r  tiic 
 colouringof  thofe  kvvd  and  bl.ifphcmous  ncutkie.^,  which  ihz 
 RoiDiHi  Aoclbfic hath  brough: in,  co  ;h£  v.iong  and  d^ro^aiion 
 oi  EJ}: c:o(ic  o!  Chrii'K 
 
 '  4  vV.  E I  s  H  o  ?, 
 
 V>titCbr.J}(faith  M.  Perkjfis) /kid  ontl:eCrvfie.  It  is  f.nid-.id: 
 Wherefore  all  (arisfadion  wassi  Chnjfs  dca'h  ended, as  ueJl  rem. 
 porallasetttnall. 
 
 Anfvver,  7ft;<?f  thofe  irords hAue af.irre dijf.renffe'r^cs ;  To  \r'ti ,  thai 
 Cbrtft  hadt  h£>:  erided  h;^s  csH^fe  ._&  fyJfillsd  rdl  pro'f,-hecie  s  ,ii>7d  evdured 
 •iiGoj-.j*  alfiiih  lormsntJ  ^M  it  pleafcd  God  to  im^sofe  VfO't  him  for  the  red:ptio:i 
 9fwa-'^ki^7d:cfpili5faiiioKtewp<jrcitihcrsis»orr7e}:ttO}i/.-ieiih£rc;ir.^ny 
 thin'^  bs  driVPOKC  thence nvain'/l tt ;  No  more  can  bi  out  of  ih^  other: 
 Chriii  mnde  (rrne  for  vs ;  that  is,  ih:^p>.ni^.ment  Q^[inre^  ^j  M  Per- 
 kins q^lifeihitdu!  the  learned  fay ^  an  hcfl  or  facrificcfcr [iii,:e.  But  -as 
 griUir.t'th.A  lelti/fcred  the  pun: figment  for  our  fr.ins^  &  f'J  ccnifeqaent' 
 lythat  iillft:ine  u^  f.trdcnedfrsely  for  his  fakf^aKdihepAine  oj  helUlfo^ 
 rchich/s  pumPjmeiJt  of^>7ne  :  bnt  not  other  temporaflpatKeSf  fach  m  it 
 ha.hpkafd  the  tujiice  and  mfedoms ofGod lo  refernc  vntoeuciyftn- 
 ncr  tobsAreinhis  o'^oneperfon.  Andufierihisforti  and  no  other  r^^ 
 Godin  Chrifi^  reconciling  the  voorU.to  himfclfe.  And  that  Satnt  p2iil 
 inderfiood  veelljhat  Chnji s ffifferi>gs did  >iQt  take  avfiay  ottrs^  fUiij  be 
 aatheredby thefe hisr^ordt :  {  reioyceinrufleringforyoijyanddoac- 
 CL^IliFJd'h  ihor«  things  chit  wJ>nt  of. the  Palfions  of  Chiilt_,  in  niy 
 ■"-" ■-■  flc£b.l| 
 
ofSattsfa  17  ion.  74  9 
 
 flciTi  for  hf^  body,\\  hicli  is  the  Ciiurch. 
 
 Bnt  9f  this  potnt  more  ^wbeni^ee  cameviuo  the  Argument  J  for  the 
 Cathoi'iksp^ri. 
 
 R.Abbot. 
 
 what  our  Sauioiirmeint  by  faying  in  the  very  inflantofliis  pi- 
 ning vp  the  ^hoi\,'/t  ufi/7tfhed,\\t  may  coccine  by  the  Apoflle.ma- 
 kinji  as  ir  fecmf  rh  application  of  that  vvor  J  when  lie  faith,  b  JV,th  a  rolm  tj.jo," 
 on:  ohf'.tto  he  hath  *  confunitiKitedormadc  perfeU  forer.er  thcihat  arc  W^'J"^' 
 fa»^![i:d.  B\'c!KnoiiCo!-)I.Hiop,  he  prvtorir.cd  vvhacfocncr  wjsnc  *««?>»//«», 
 ccfTatv  Tor  our  tu!!  arid  p:Ttfd  Qciltailionanu  rfconcjlemcntvriro 
 Cjod  A  id  tiicrcin  he  fn/fi.Ied all  prophecies  that  were  wriiten  of  it- 
 toncnrrnt  &:pe.'icerobe  trade bctwiXtGoc!  &  ma,thecffc6l  wiicr- 
 of S.Pe:er  cKy^rciT-zh(diy\nrr/ To bhn grNe .1/1  the  frspbets  xritnefje^  cAa.10.4^. 
 thut  through  his  name  dllthAt  hel.  em  in  htmih^ll  receiue  remijfion  of 
 [tYines,^  In  him  'rshat^e  rcJempNo>7y  f.iith  SVaul^throff^hh-s  OUud  cue  ^  Er'^a-'  7- 
 the  f3roiu:ne([eofft.-is  Now  as  the  author  to  the  Hebrews  infcrrcth, 
 '^  ivherc  remtfsion  ofihefethi>fgs  is ^t here  u  no  more  ojfriMirforfinfje^^o  c  H.-b.  i  o.i  8. 
 nuv  vvei;ifcr,vvlieiercmi<l"i3  offjnsis,  there  isnomorcfatisfyinn  J^g°;;^_i_|^^^^^^^^ 
 for  (inj^bccaufc  fieri :Icc &  fati.>f^6Ho  haiieonc  and  the  fclf  firnc  re-  4/" «  !"!j^» ch/,. 
 
 fpcftc^fin.SreingthcnChri/niathdoncihatthatyctldcthvspfr--^;^^;;;^?/!;. 
 fc(ft  fo!  gmcncs  ot'lins,  it  tniift  follow  that  there  remainethno  fur- "/■'". w^'»/:« 
 
 tiicr  fit  isfaCtiO  to  be  performed  fot  fin.  And  thus  much  is  cotaincd  ^^"^IZIw'^' 
 in  M.Bip}jfs  wordsjbut  thai  hkc  C^/f^<«r  he  faith  W(.lj&  vndeiftao-  »<:■'(, fin'r^rjji,  ^ 
 deth  not  what  he  faith.  C^r//?,(aith  he ,  «'7dnredallfuch  tortnentsas  'fr't't!!^A\'!^7.^, 
 Cod  ivotild  tmfofe  vpon  him  for  the  redsmpuon  of  mankind.  At)d  what  ''•'"  l""^f^  '^''v- 
 i;  redenip!ior:,b\i:  a  paimcnt  cffuil  &  perk d  fatiifadion  ?  '  Becaufe  ryjjl'pfjtrft. 
 fhe  pafion  ofChrf(},(-,inh  Thomas,  vrxs  afftfficient  andfa^eralmnd^jt  choa-Miquuft- 
 ^  fAtisfu^ion  for  the  IJnofmAnkindcj'  guilt  efpunifhmentjjisp^jjijn  xvas  (:.',c'i!roai^c,^re. 
 Oi  i:  nere  a  pnee  or  p.  iment  M  which  we  were  fct  free  fro  obi lo. -it  10  hot  h  •'"""  I'toddam  m- 
 
 r      r  T^  I      r  r   Cl   ~       I        I  -  r        'f      I       •    I  -I         ^   ,  ,Cl'.Hr  tlf.O  fcP'tim 
 
 thofe  vr .lies.  For  the  jctisj actio  xvhervj  a  ma  jatisfieih  cither  tor  himfelf  it'^Uum  rcdimn 
 Or  for  another,  is  called  a  ^ricc  bj  which  a  ma  rcdeenjeth[cr  bmeth  out)  h»"^'0-fa^* 
 himftlfc  or  another  fror,i  f, I  anipii>:i('o/Kent.No)Y  Chri(l,i^^''^^'^^T,h**fh  f,t:,r.cit  iLn'» 
 ffhjdeJfitisfMoby  miing  htmfe//forvt,(y  thcrfoie  thepajfieofChri^  e^i'ZS^*'* 
 iffi!dtobeoMr7-edemptto?j.Hthzn  thcp^ilionofChrill  be  therefore  cii>i/}i'rttat.;r 
 our  r'danption,  becaufe  he  hath  p.iidafi.ffici:nt&:  fupcrabiiiidant  ^-^'  »/"■'«".>>• 
 ftitiifaflion  to  free  Vi  from  obligation  ofgniU  and  puniflinicnt, 
 
 B  b  b  2  how 
 
y)'©  OfSatisfa^ion. 
 
 how  can  it  ftand   that  after  Chrifts  redemption  the  obligacrorr- 
 fliould  flil  remain,  &  that  there  fliould  be  yet  3  rurtlicrfatisfad^ion 
 tobemadefEitKeritmuftbeeriidthatChrifthathnotiraJc  a  full 
 rcdemptionjorcifcitniuft  beacknowlcdgcd,  that  Chnnhaih  ta- 
 ken away  alJ  temporal  fatisfadion.ButChrift  in  faying //Aryfw/Z^^i 
 teftificth  that  in  hj'f  death  he  fully  frnifned  our  redeption.Therrotc 
 hcteflifieth  thai  he  hath  left  no  place  for  any  further  faijsfadion. 
 This  cannot  be  fliifred  off.  A  pcrftii  redemption  taketh  away  ail 
 obligation  oFrurther  ratisfa<5^ion,orcire  it  cannot  bee  called  abpJ- 
 JucelypcrfedlChrifls redemption thcrforcbceingfimply  Siabfo- 
 JiuelypcrFcdjnuidneceiTariiy  infcrfcadcnir.Il  ohcmporali'atisfa- 
 «!;^ion.Albeictheyciy  namcof»«'w/;5r<?//'^/fV/vj^//V«it)  thiscafcisab-  • 
 furdjbccaufc  the  giji!t  of  lin  being onely  inhnit&cternal^andinnoc 
 iort  temporall, cannot  bs  brought  within  any  copaffc  of  temporall 
 fajisFa(Slion, as  before  was  faid.In  a  word,  we  doe  not  belccne  that  : 
 Chriflplaid  theSophifier  vpon  the  crolfe,  toTay  cjuaytiumadaner'  - 
 Jton'.. It  ii  jiyjiihed>&ui IS yihz  f3tisfj«5ii6  of  hnis  fully  paid,but ^«<^//- 
 /«^«rfiiro««^y/^5W,'w,3l  is  nor  yet  fully  finiflied.but  there  remaineth 
 fome  further  iatisfailicn  to  be  madc.No  more  60  we  belecue  tba: 
 the  Apoftle  when  hefaid,^  Chrifi  tvoivtadc (in  for  Vf,&id  play/^/?  - 
 orloojifjzs  meaning  that  ifwc  vndeiflad  (in  ^uamii ad auerftans ,\.\:x  ': 
 It  is  true  that  hevpa^madifinforvSjihn  is,  the  pnniflimcnr  or  facri- 
 fice  for  fintbut  that  quAtitti adconnerfionem  wc  are  made  fin  for  nur 
 
 t  iJ5«t.j.iJ.     fslue«,or  one  man  for  iinothcr.Gr  that  when  iris  faid,''  Hefajferfd  ' 
 far  ftnnes9nceytheiid(if&r  the  vnJHJijhat  he  might  hrmg  vs  to  God^thc 
 meaning  is  that  in  part  he  fuffc red  for  our  finnes,to  bring  rs  to  God^  . 
 but  left  vs  in  part  co  fuffer  for  ourovvncfinneSjto  bring  our  fciues 
 to  God.  Wcc  cannot  be  perfwadedthat  that  was  the  meaning  of 
 
 ii.Coi.5.1?.      ^^^  Apoftlevvhcn  he  faid,  '  God  rvoi  w  Ckriji  reconciJwg  the  world  -: 
 vntobimfe/fe, because  he  dcfineth  that  reconcilement  to  confill  in 
 the  not  irr,fuiina  of  our  (i»fy  and  how  are  our  finncs  not  imputed  if 
 wcbefhlholdeninany  fcritomake[atisfa(^ionforthe?  But  thcfc 
 things  though  they  be  apparently  blafphcmous&  wicked,  and  da 
 expofc  the  Gofpel of  Chrifl  to  mockery  &contempt,yct  A/.^//?'«ip.- 
 laboureth  to  colour  with  a  fcntence  o( S.Paul, whkh  (or  more  they 
 aihoufandycaresaftcrthctimcofChriftand  his  Apcftlcs,  ncucr 
 any  manvndcrflood  or  expoundedto  that  meaning  whereto  hee 
 
 t c«j.i,>4.       applieth n.^Novcrcioyce lmmjfufferir,gsfor^oH^<inddofufill orac-  . 
 
 ..  comph^h--/ 
 
 ga.Cor.5.31.- 
 
OfSatisfadion  7  <j  I 
 
 ccmplt[^\thofe  thinfs  ikat  tv.itJt,(a\tn  M.Iiifljopj  but  the  word  is  « 
 os-.f-Sfafw^A^i"  rcmAtfider^  thofe  things  th.tt  areyet  hehiftdofthe  affli* 
 Btons  ofChriJ}  in  my(l:(h,for  his  hd/esfal^,  which  is  the  Church.  Af. 
 Btfhophy  itzr\^mn<2^thofi  things  th^t  WAntofihepAffionsofChnfl-^ 
 and  applying  tnc  pljcero  (heir  fatisfifllons,  f-iJCth  vs  to  vndcr- 
 ftand  that  bla/j:)hcmy  oftheits,  which  he  will  fccmc  othcrwifc  to 
 dcnie,  thatfor  fatisfaf^ionfomcwhutis  vvantingtothe  pafTiongf 
 Chnfi,  fo  that  the  paflionof  Chriflisnottakcn  vviththctnto  bca 
 full  and  pci  fed  faci>ta6licn  and  redi^mption.  He  will  fay,  fhco!d 
 interpreter  fo  tranfljtcth,  but  bccaufe  the  old  inrerprctcr  nude  noc 
 that  vfcof  thi'fc  palHons  in  the  wordi  follovvirtg,  as  /*/.  BtPjop 
 dothjthercfore  to  oL'.r  meaning  oncly, and  not  CO  hiSjhctrar.i^atcth 
 in  that  fort.  The  affliclion?  and  fufflrjngs  ofthe  faichfull  are  very 
 often  in  the  fcriptufc  tetmed  1  the afjit^hns attd [aferiyigs of Chnfl. '  ^  Cor.Mo. 
 Chi  ift  is  the  head ;  we  are  the  body."'  The  heada^jdthe  h'dj,  faith  ^.'k'tV-n- 
 S.Aufiittt,  mAkeo^jeChnji.  He  hath  msdc  vsonc  withhinifclfe^  m ^;<r./>»  p/i. 
 and  therefore  vnJct  one nameoi"C^r//?,  hecomprehendeth  botli  [Z^scfich/"' 
 hiaifclfcand  vs.  Whatfocucrthenis  donccithcr  tothche3dor(o/'''"• 
 tlH•body,thefamcis  donctoChrifK  Chi  iftthi' head  hath  fuftercd'^'   *'*'  *. 
 .in  himfclfc  vvhatfocuerwas  needful]  for  the  redemption  and  pur- 
 chafe  of  that  body,  whereof  he  was  to  be  the  head.  He  therefore 
 fuifcrcd  and  died/fp/'/wffif  as  a  Redeemer;  we  as  redeemed  are  bv 
 fuffcring  to  be  conformed  vnto  him,  that  in  fuffx-ring  wc  mav  be 
 ihl\dj-i:igf  andindcathit  felfe  mjy  fully  and  ioxcucrbc' de^dto  oKam.e.i.it. 
 ^r,ne.  Now  bccaufe  the  afflictions  ofthe  body  and  mctnbersof 
 ■Chrih,are  reckoned  to  be  the  alflidions  of Chrirt,thcrforc  fo  long 
 as  there  IS  ^ny  part  ofthe  body  ftiUremaininf^  to  bcaffliclcd,  fo 
 long  there  is  romewhatwanting,or  yet  behind  ofthe  afflictions  of     .    ,  „., 
 ChTifl.   Thus  S .  Anflifjc  faith ,  p  If  thou  hen  member  sfChrifi^xxbAt-  IxshnmLim 
 fotnerthoii  ftfferefi  of  them  who  are  not  the  members  ofChr'tfi  it  \\\v  ^''"'l'*"^!"":- 
 wantmgto  the  pajjisns  of  Chr/Jr.  And  thus  5.P4«/asamemberof ''<7«'«5«/:v«t 
 Cnriftprofeflcth,  thitforhis  part  he  fuIfU'ed  the  remnant,  or  that  "«''?*^'">'/« 
 ihac  was  yet  to  be  luitaincd  or  the  affli(5tions  Sc  hittering^  ofChrif^.  *^i  «"'';„///. 
 C'Jt  he  adjerli,  for  his  bodies  f^ke  irh:ch  is  the  Church,  an  J  vpon 
 thcfc  uords  fpcrcially  tlie  queltion  dcpendcth.  In  what  meaning 
 is  it  that  he  fnthheiufFereth/»r  the  Churches  fak;  ?  M.B!^}opw\\{ 
 hiuevsthinkc  that  it  was  to  adde  fomewhat  for  his  part  to  the 
 com.nontreafury  offatisfai^ions.whcnccrclicfc&ruccour  might 
 
 B  b  b  3  be 
 
be  yceklcdtomenbythePopts  induIfjcnceSj  tofappfyiRc  want 
 ?GaiAi4.'^*  of  their  ownc  f3cub(5^ions,  W<?  muft  thinks  that  lomcwhac  was 
 fE'a.5?.3.  wanting  to  the  lufi^-rinps  ofC'oriri,torct  vs  Free  from  fcmponll  ru- 
 Cif.c.zp.iJ*  nim'i)ents,and  towafds  that  S.P<r.ui  psied  n55  ihat^and  bailing  lut- 
 chrtjiii^yrom.  f^red  enou?h  for hiscwne  difchar^e.would  acide  fonv.vhat  to  fcrue 
 j.'<9«o'»  ^»-jr/rf??j  5n  cocnmon  co  cale  thi;  buraens  or  ocner  men  bur  aj.^3inlt  fhjs  wic- 
 <^*-«;|^^''''*'^*;;''^'kedandblar^  ftticie,  th^  Apollle  hiirifelfc'  inftruileth  vs^ 
 
 txmif  a  \iiiufi-  w h e n  h e  fa  1 : h ,  '^  PVas  Faul cruet f.ed  farjon} I f w e  b c  1  ee ii e  M. BiP-^op^ 
 *'^T'^'  a  o  PafilA\(o  was cmdfied  for V5,bu'. Pax! \v.m('A'fi:  dcnicth  himfdfc  to 
 ^<w«i<  ;aa/;5-  haucf  bciie  crucihcd  ror  v3.T!)crlore  he  tcaciictn  vs  to  fay,  ^Godtor- 
 ,H-n[^nHoru^  ^  -^ ,^  ,  J  n^^,^ reiGfcs (?tit  in  the  cnffs-ofonr  Lord  Irfm  Chri(l.  iVJt  m 
 iptaii  Drmini  the  crolic  ot  PitpiLi'ioim  the  crolie  or  /  V/<?riU!t  only  in  the  crolic  ot 
 mm.pant^nu'U-  i^fug Chnliit /l-/.5/yA/('&  fay  tru-',  vvehsueco  rcioyce  {nrhe erode 
 tcuftom-MiUfiu:  of/'t'f<?yandinthccroU?orP^z«/,  ^ncS  jnthccroiks  ofthercltof  the 
 l7Sir^a7e.  Saints^ashauingredecmcdvs fr6Piirgaf0ry.,& f*  otcmporsi  naiusj 
 iiim>ircori>:ias,c^hm  'vc  afc  caughi  to  icioyce  in  nothing  but  in  the  crofle  of  Icfus 
 d,finuuj^f.  Qi^^-^a  ciiat  jj^^y  be  tru-  which  he  hath  Taid,  ^Ih^:ii  trodenthc 
 excmpu  p.ttt!»'  n'if/C'prffJje  aloy,e ^&of ^''■!' people  there  nun  Kone  wih  we-iTnci  tore  Am^ 
 yStSy^/"  ^''^/^  ^^^'f'^  *'  *  (f  Ck/^  h:ttie  died  for  vs^  Vfhydo  xve  imfiitehU grace 
 tjMPPe  in  {U^uhi  andhsne^i  to  other  men  lo-his  wro>igt  Very  fi<  ly  to  this  purpofe  iiich 
 X'L'^jr.^o.i  Z^^^  BiHiop  of  Rome  :  ^  ^/^^i/  thed^athofmAf^;  Samts  haibhe^g 
 d:bit:iv>  [:iofi:tc  prectous  vi  the  Lords  fi^^ht  jet  thck^lling  of  no  Saint  hathbene  thspro. 
 ^ulphfiMZ-iu  p'^^*^*  ^°"  of  the  world.  The  iu/l  reccined  croxvnes.,  bat  g&ue  none^and  of- 
 -vms  Daminuf  the  fortitude  of  the  f^ithfHllh.tue  ffTO^'ne  exar,^p'es  of  patience,  no  gifts- 
 ^fiJlxtiulitin'  ofrighteofif/^elJe,  Their  deaths  were  fcHerall  tn  enerj  of  them,  neither- 
 t]:ioomi:i  cTHci-  fj^th  'inyman  by  his  death  paied  the  debt  ofiUJother  ma  feeing  arno-^gji 
 t^ti%mesl^p!dti,  thefon-riss  of  men  itwoi  gnely  ear  LordJefnf  Chrift,  iff  xvhom  allivere 
 «mnti('.nt  etiam  cructfedjdead.buried^andrmfedagaine.  This  was  the  jLincicnt  do- 
 x^^i'Cia  foM.  <Srine  of  the  Bifbops  of  Rome,  but  now  hUi^txBifhop  icllcth  vs 
 triciM-EififrM-  out  oftheiiRnmifh  learning,  that  one  man  is  the  propitiation  snd 
 
 tres  pro  fratrikis  .•  i  <         r  I  t    »  »  i 
 
 w3/;-zmr.frtw»attone!nent  tor  another,  tna:  lomemcn  dopsy  debts,  and  make 
 infmurnor^p-.  fatisfailiions  for  ochcn^becjufe  P^W  faith  that  he  futfcreth  for  the 
 V'mn^Umf£'  ChiKclKs  fake.  But  S  At-ifiine  tellcth  him  againe ;  x  Albeit  we  at 
 g!nim.ir:ytn  i/rethrt  die  for  our  bretirenj  yet  no  martyrs  blond  is  pjsd for  the  remif- 
 caiiii(cl%L!)  fton  ofthefinnes  of  the  brethren,  which  Chrifthath  done  fsr  vs,  a»din 
 f,o  nob:', nee  m    ffj^j.  ij^^^fj  jggl^gd  VS  not  A-iJ  thina  to  imitate  &  folloxp.  but  ivhat  to  re' 
 
 hoc  qndimiLt-  ■'  ^  O  J  ■> 
 
 rtmur p.l qaiigratuliremur  co-i':uUt  Hobis.&c.Slno  ft  <1U! (qar^  fe  p Jisntix  Chrifli comfirabit  alienu  fe  futnHdo (mart 
 ftccttii.ynidium efi  ad iUu<n.,non  capitt.miH^&C  Dims  tft  qui  kcc  b.(redi'ario  ftecpropri*  v/itjua  deb/to  obnoxius  &  ipft 
 iu/lu  eji  (>  alio^  tnftifcdt  Chrt{L-is,t^«Ji (jpir*  fftm U  i.\(eikri)  it  Hntum  ^f^^er  vtitmtJjimhfeualQi-um  nff areas 
 
of  Satis faniott.  yr, 
 
 iitceof.  ForifanytHitfinuticompArehimfelfetothefiowerofChrip  $n 
 thinkifjf  himfelfeio  heale  ihefift  of  aft  other  mAtiJtutoo  much  for  htm' 
 he  is  not  capahle  thereof  Me  is  the  rtch  wd«,faith  ht^n-hoheiKa  Ko>f»h. 
 tefi  to  anjf  debt  either  hereditary  or  of  his  owne^islfaihiuji  him[elfe  (jr 
 ififitfeth  oibers,  etten  lefus  Chrtji,  D  oe  not  aduarice  thy  felfe  n<ratnft 
 him,  Seeing  fo  poore  as  that  thou  appcarejl  in  thy  prater  daily  a  begaef 
 oftheforgiueKejJeoffns.  Thcr  is  no  forgiucntflc  of  fins  then  by  the 
 bloud  ot  Mil  tyf  s ;  there  is  no  ahlcncflc  in  one  man  to  heale  the  fin 
 ofanothcrjOr  co  pay anothcrs  debt :  cuery  man  is  poorccuerv  man 
 a  bccgcr,  craning  from  day  to  day  ihe  icieafcand  rcmJlTion'of  hi» 
 o\*ne  debts.  This  was  i'./^W/cdfc  j  thus  he  praied  daiiy  as  Chri(t 
 had  taught  him,  and  why  then  doth /I<f.  ^//^i'/'makchimroricb, 
 as  that  hcc  Hiould  bee  able  to  make  paiment  orour  debts,  that  hce 
 (hould  purchafc  a  rclcafe  of  the  punifhment  of  our  finncs,  that  hce 
 fliouIJ  take  vponhim  ''  to  maks  recowpencefarthe  wrongs  thai  yvee  7rh,yf„  • 
 hane  done  to  G  d,andto  take  away  onr  offence  towards  Gad,or  Cods  f'PP  '""■'!■ «  j-  erK 
 tfftnceand difpleafme  towards  vs,as their  mme >:,{ SatiifaUion doth  Vitlftl-HuX 
 import  ?  Irvvasa  farrc  other  matter  that  the  Apofllc  intended,  \v\*-i':t<,mun\r,. 
 that  hce  faith  that  hce  endured  afflitflions  for  the  Churches  f;ike.'  I  r  ?4T^S", fill 
 was  to  confii  mc  vnco  the  Church  ihc  truth  of  the  Gofpell  of  Chrift ;  A-"f-»-"»  "7« 
 to  caufe  the  greater  opinion  of  thardoclrine  which  hee  preached, 
 in  that  he  yecldedhimfcJfc for  the  tcftifympthercof.to  hazard  and 
 bcf}o.vhistcmporaIlhfc;  to  encourage  and  comfort  chefaithfull 
 CO  continue  confiant  in  rlic  faith  of  Chrifi,  according  io  the  exam- 
 ple that  they  had  fcencin  him ;  to  embolden  otiicr  men  to  preach 
 the  word,  notwithftanding  the  oppofition  that  was  made  agajnft 
 4t.  A'ldthusdoththcApoiiJceN'prcirctheends  and  vfesof  liisaf- 
 :flidion>,  ^  iheconfrmaitcn  eft  he  Gofpell^  *  the  furthering  of  the  Gof-  zPhii.r.^; 
 .fetl,^  the  defence  cf the  GofpeU^"^  the  magnifying  of  Chrijt.  ^  Ifweebe  aVcr.i*.  * 
 affit^ledj  faith  hee,  it  ts  for  jour  confoUtion  and  fifH4ttoM  rrhtch  is  c\ cull'. 
 Wrought  in  the  cndnrtng  ofthefamefujftrirgs  vthichwe  alfo  fujfer.  ^  »  Cor.i.*^ 
 Not  then  as  to  purcbalc  any  thing  towards  their  faluation  by  his  af- 
 flictions, but  ts  to  hearten  and  comfort  them  to  the  patient  bea- 
 ring of  affl;dions,  in  the  enduring  whercofGod  hath  intended  to 
 bring  their  faluation  to  effect.    Thus  Thomas  A']tiir,ai  ^  where 
 hiscies  were  open,  conceiued  both  ofthistcxt,  and  of  that  to  the 
 CololTi  ms  which  i»  here  in  qu-ftion,  who  writing  vpon  the  words 
 of  the  Apolllc,  Wm  Paul  crnctfied  for  yoH  ?  vfcih  thcfc  words : 
 
 Bbb4  ITbis- 
 
75' 4  OfSdtisfacfion. 
 
 «  rbo.Afii».lnv  c  y/j^  isp'-'opsr  ts  Chrifl^  that  hs  by  his  pajp^on  andde.ith  ktth  wrosghh 
 ^ocpropnum^it    our  fahattof:.B(tt  it  [eemeth  to  be  againji  ihis  which  the  Apolrle  faa  h- 
 cbri!io,  vtfim      Q^^\  j  _   y^?^  /  yetotce  tn  my  faff'^rit^is  for  yet*.  Q-c.  "Bat  we  are  to  fay,>  ■ 
 najirxni  (.i'm  t  :-i     that  thepajjiofjoj-  Chnlt  Wits  the  catife  of  Gurj'mimt9>i,  not  only  bj  way} 
 v;<eratici (uent .      gf example  butalfj byyi^ny  ofmsritmieffe^Mri'livorhififjnihiit by  hs^ 
 tjfi vid.tur qtioi   bloiidfve are  redeemsda-idi!4ltiji;d\biii  troejujfcrtn^s  of  others u  fi'ir- 
 ^poihl'4 diar     f/j^yj^ffto  o^r  fjhiAtio^  onely  hy  ivay  ofexAmvle^  accordmqto  that  2. 
 niktii  mf^provo'  Cor.i  Jfvpe  be ^fniCted^st t<s pryouy:a^jprt & jdiuation.iy-c.  Agame 
 ^/"^^'^'^ffmT'  in  another rpkrc  propounding  by  vv ay  cfohieihon^th J iO^ior  <?;?/?' /^fi"' 
 clmjh  fit  tmf>:s     pajfi^m  ofChrift^hm  aljo  of  other  Saints  ^Oi  hslpfHlltoour  faltiatwuac 
 fxiunf^r^nonfhia  ^  .^^.;„^  j^jlj^  hymofthe  A^o^U,  Co!  I.  NotvrsmceUn  ?*iy[Hff,f. 
 
 ^ermoilwnexem-    ""         ^  i  J     i>    1  r  i  '     n         /  /  // 
 
 pit  feci  etiam  per  rty^JTS  fcryoit  (S'C  and  therefore  ibjit  C ''OYtjt  oKely  caty-iot  heeca'lcdo^ir 
 ra^if!.n,mem&  jl^^^yg^gy. j!i,il  ^iff) other  SjiJits;hc  anfvvcrcth  ciiLis:  f'VifaretoPzyth;it 
 entifanguir.ere.  (he  p^'jjiofii  Of  the  :>amts  are  he.pmtlor  profitable  tot  be  Church  ^\?ot  Dj 
 ^^'^'^n w>''ff'  ''^^'f ofrede}npti'!i,b!it'''yyw.'iy ofexamp-.e cfr co-nfort^^or encsitraq^ement') 
 Gid^'-Jfioahomv}  accorMn^  '.othut  2. Cor  1. 1  five  be  ajjhrlcd  c^iJ.So  w'lerethe  Acioflle  ■ 
 ;:fc:f.S£r  f^ith,  ^^l!ii(f^ra[tthi.gs  for  the  eUas  rake,  th.n  thfy  ^ay  al/o  ob^ 
 exemp'i,  fecun^ -  ta'fie ths  fal^ati'onirhich  is tn  Chrifl  le fi-u^  heeaikc'h,  ^'  xvhat^  WiU- 
 t:."£^,  notthepalpo.  ofChr.fi  [.fsie.t?  Tesjasihhc^a^to.dhgthe^or- 
 &c. ,  }^!^n  of  jaitt.ttion  ;.  b^it  the  Apofi les fujfering n\tst)vo  tvaies  expedient . 
 
 rt^^t t^i f ••^■^'■»   ^^^^'^ '  ^'^^''^''^[^  higans  example  thereby  afcomtnumg  iyi  the  fan h,  Se  ^. 
 jolumpaffi)  chniU  condiy-.b&c^ufe  thereby  the  faith-was  conflrmed^andby  ih.-t  meanesthey- 
 Lr^iommpr4-^  y^^ys  induced  and  drar^Me  on  to  ftlaation.  Tmis  chen  we  haueexim- 
 aia  fuiiad^fiiw.i  pic,  coafirmationjComfoi-t  cncouracfiT.enr  ii";  the fuacrlngs ofths  ' 
 ^G^H^'a'raiujjb-'  Apoftles  and  S;2ints,  buc  wee  cannot  find  2ny  i'atisfadron  fcr  our 
 K:b:unie^prov3'    finncs.  And  that  M,  Tjtfh^p  may  know  that  wee  fb^ake  this  from  • 
 ^aTpajjloneifiZ  bettcf  nuihorlty  then  onely  T'hema^  A.'jtiinaij\ti  S .  ATnbir>fexdl 
 ctojmprojiri'mt  [^  ^fjgj  fsafcthe  Apofties  fuSfcrcd  for  the  Church,  '  P.ter^  Ciith 
 ^mtr'>7olZ%-  hcc,  (tifferedmany  th'Kgs  for  the  Chnrsh.    Many  things  alfo  S.P.-.ul 
 tiemptioiu.fcdper  and  the  re (i  of  t-he  Ap'jsJies  faffcredM^hen  theyv:ere  fconrired,  nhets  ■ 
 exhoTution-5\  [e-  they  were  jtoKed,  when  they  were  itnpnjoneii.    For  t>y  that  bearing  of 
 cminwtUuii.     Y!fro»gs  and  experience  of  dangers^  the  Lords  peo^lewai  founded,  and 
 itmHe,&c.         the  Ch'ATch  receimdtncreaf:^  for  that  Other  ha^enedto  mariyrdome J 
 
 V,  J.Tifln.2  TO. 
 
 him,  Tim,  i.leEi  j,  Sed  nunquid  ptfflcit  Chrifli  pajUo  ?  Dkendum  quoipc  effeFtiue  ;fdpaffio  ^poflrAi  daplicitir  p.v- 
 fiedieb.tt.  Frim'aqu'-a  dr.hat  exemplara  perf.ftindi  in  fide.  Sxcundo  qmct  ca^Jirmabatur  fidfi(if  ixbocMucebantuf 
 ad  fill*' em,  \  ^rairof.iHPfa'.  ^i.  Tetriif  proEcc'cliimu'tatokrauit,  Multx  ettam  Paulits  c.-:tcriijuc  ^fajioli 
 fertuler:int,  Cii-ra  ctderentur  vir^ii,  ci:»tLipidaie.a!ur,  dimriics>ccreitrnA:rLn'^ur.  ft^a  enmtolerufi'  la  hiiuriarum  ■ 
 &  vfu  ptiicii  'orura  do'-Mm  fum'at  "  eft  popuhc,  &  ecckfu  increment  urn  rfi  conjecuta,  ciim  ctteri  nd  martyrmm  fifii' 
 v-irent  vtdenta  per  tll.u  fajjhmmb.l ^ ^n^Qlornritdnc^.£i  virtfitfl/Khf'd  etwn^> o^tsr  hM(  biiitm  v'iUmimmorta- 
 liiate/a  e^e  luxfium. 
 
OfS,\tisfi\ciion.  y^^ 
 
 whtnihey  faw  that  hy  thole  (ttjferhgs  the--e  was  ko  impatchjKg  of  the 
 yipofi/es  vsrittesy  andmoreoucr  that  far  this  f^jort  life  smmortttltty  n,ts 
 ffittohti^or gottenyhrrl'j/.  In  the  like  (oitdotb:  liccxpoundiho  words 
 ofttv  ApoiHc  vvhich  licic  \vc  fpcakcof  :  ^'  He  ^'^oft jj^sth  hiK  fjfe to  \^  y^ern  -ncdof^ 
 retGiceinthetro;ilf'er,vhirh  he  endKreJ.  jbedtf^fe  hefceth  his  fuccefjctn"^-*.- 1"^'""*'^' 
 hef'Uth  t'fiheth^t  [jelcftie:  for  h's  tronble  is  not  in  vair.eivhtrthe  gat  cCurexul'ase'fi 
 
 Uoe 
 
 Kethhimto  life  for  wbomhe  fnffcred.   Noothci  thin"  doth  Cjpru'irJf'''"^'^'*''^t^<f- 
 g.ulier  out  of  tnolc  words:  ^  httcn  oi  Chr/jt^innU  nc,t)'hu  admirn'fledt::  mj/Lcredot- 
 teftiwor.y  olonficdthe  Father  in  this  n-ar/d  (^  alf^j  in  hciz-.nn  fo  his  te-  ''■^'"■>^o»'[{'"'»i  • 
 jttmohy  /.>  ,i]tcr  (I  fort CQyifnmm^tcd  or  rfj.iae perfect  m  toe  tejttir.ohie  ofquanhtur,,  pro 
 theSui:-.  t  r,  m  if  t  hcpiffion  of  t  he  L  ord  n>:d  oft  he  feyf*drJs  uere  nil  one.  'I'^'lf'^"  "l-'i- 
 
 III  »  I  t-»  ritadvi'.vn. 
 
 jin.ithat  no  wan  m.^j  ihn.ke  that  irrslt^toi^flj  fpo'^etSj  5yii)\  w<.nra)i  1  Cymia.dcdup'. 
 t:th  ihefime  to  vs^^hm  ivrtting  to  the  (folcffi.mi :  I  tnw  icy  tn  rfiyjuffe  ^/l;^'^'^/^/^,"',' 
 rtnTsfiryoriy  a>;d  fulf.lhhofe  thir.os  ^4jich  are  yet  wamt/^g  or  b.  hiriuofbik  leHmwiio  i.'a.- 
 they.jF^rsKgs  of  Chnfi  i»r^y  fl^f^J,  forhts  bodies  f.}^,  ^h;chis  z/^^&^X"- 
 Chif^ch-  For  rvhj  i^ct^eth  not  how  plexttf/illiKcre^/e  the  corns  fieldof  q»c  cttammexiu: 
 the  Church  hA'hyce'ded.beeing  mtie>edmih  the  blond ojihs  ^J]!o[ilesZ"unZ!"!^d^' ' 
 and  other  Afit^ijrs  f  The  more blondrvMfljed^  fon.uch  more  and  ntjre  culinnn-.aturu-^ 
 ?■;.  mfil(if^deofthefAithfH!lflou>tfhed\fo  much  the  wtderthat  f^l(fp(i\l'"Tfi'vZp'^^a  ■ 
 Z'!;ie  C^red  her  branches  ^anjirir  frorx  Chriflhcyjloc!^^  &p  //^//^''(J'  'he  ^'w/w  afemo. 
 irho'ewoyli    A'tcrvvards ooj  -.gforWcird  roOicvv  tl'ac'"  Cbri:he/lt-l'x"^]„',ctPf}^,, 
 
 fyiv2  himf^lfe  to  be  the  qood  fhepheard,  beatr.'fe  he  oct'te  his  life  for  the  >''  '^"'^  tLcinrn 
 
 nil  ^  ,         f    r    I        '^'      I         n  I     *'"««  '''"•'«'  ««^ 
 
 Iheepc,  hath  iherci»  gtiien  ex^imple  tothofe  that  are  the  pajtors  tn  his  p-tt-xma  iir,iia. 
 
 lie.:d  to  be  rev  y  to  'Jjedthnr  blottlfor  the  Lords  fi.jche,v»lc(Je  they  xvtllP^'-'l"-f''-6-c.  ^t«> 
 
 te  tal^ftt  'or-htrelings  rat  her  then  for  pa/fors,  he  \i\ih^\\mtf:ercto  ihe  ^be^cnlp>o!,ey.tii 
 
 irordes  of  the  Apoftle  accord^  who  fayiriir,  that  for  the  body  irf  Chi  i/l  ^/f'"^'^  ^-'■'l'ff-<' 
 
 Vt'b;ch  is  the  Cb:ii  ch  he  f^fsredihe  likj  things  as  the  Lordffffct  ed^  he  ^>  clitlwum 
 
 addeth^  The cattfe why  hefhffered thofe thwgs iri'!iiigly^vfhereof{(^i:h  ''"jf'^^'"'"/^"'^ 
 
 he)  I-r-rn  m^  'e  a  miiujler  accordtnc  to  the  difpenfitio^i  ofCoi^  ixhtcb  is  ^/<,  pim^fiKgui' 
 
 9iuen  to  me  that  I  (honU  fnlfiU  t  -ye^woid  of  God.  For  m  by  the  de.uhs  of"  'lf''f""'  '/'•  ''^ 
 
 ths  Afart)rs^  th'jiijf:riKg(ofChri(iareper[etied^  fo  by  the  Iff  loud  of  (!o,:,i:mtltitiid» 
 
 the  Pa/lor  f  the  promifci  of  Chrtfi  are  confirmed.  For  there  is  «o  mjlnu ' ^'^'f^'fVJj^^^^f', 
 
 went  more  vndonbted  then  that  which  is  fealed  with  the  bloud  of  fo  f.iiinc\  iii*ht6ta. 
 
 Jiirpi  furg:nt  ;y-  occuptim  trbem  vniutrptm,  ^r.  m  lifiiffcatw  cjl  ft tjjt paflorcnih  ytiim,  quit  ammum  fui'-i  P«ft*- 
 K  pro  o.ttbui,  nibts  exemplum  />r<ei;-«j,  vt  qui  pro  ntflta  q:ut'jcuKqu;  ^ttiiKe  vueiUJm  fir:rMU\,  pat.i  i  p'tius  &  ijfi 
 frjgiege  fl'oKt.ico  ningitukm  futidtre.  «///»«.?.«■«. «i  -Jtienm€rcinxr:j q:t.%m  p.tfiirts  Domim  vniiiion^rtttit^  ■vtrbx 
 dtfcipiUi  :  Ch>n  emm  dixijfu feg.iUiltre,  &c.  ferret :t>n  &  ifi'e procoipo't Clfijii,  qui'ifji  HaL/ia,  qu^-Mtpf[f^  f^t 
 D*niinu<:,cauf.tu-iiitiit  citrct  Lb:nitr  fxtcrelur.  Cuim,  infiut,  rrir.ifttr  f.:ciu  fw/:,  ij^cxi imp't.tmze.-kim  Dtr, 
 Sn:tT  e>^otr.c>til'-tf  M/tnyum  (onfumman' ur  fslJianesChitHi,  ita  (angtune  p  ili.mm  confirnir.vrur  Profitjft  Ch'Jl.^ 
 Hn'/urfi  e-r.rn inflruma.'.um  midit  ibriui  r.i.tv;  q^O.i iol  .Mir  7. .'tW  ftng'titlt  f gill It-n  fji.  //».  n;msrum  tjl  irr.plt. 
 U  vtrbttm  Du,  l:cc  c/i,re^Uie  L.ua.-'idtum. 
 
756  ofSaiufafrion. 
 
 many  A^arijn,  This  is  indeed  to  fulfill  the  word  ofGod^this  is  to  fulfil 
 
 the  Go'pell.in  the  like  fort  Joth  S.Anfitn  make  conftru6lion  of  the 
 
 " I Joli.M<?.      ^^^^^^ of 5  IqIj„  . njcj^ latddovi^>th^ltfcfoYvs,thereforeoum weal- 
 
 ^»yf,'ig:7t  loan,  »~.  J    J  '  J  ,"%  — 
 
 tra6i.4';.Sic  &  Jo  fo  Uy  dovcne  our  liftesfor  the  brethren :  namely^  °  fortheedtfyiyjg  of 
 ZfptXwU-  Godspeof!e,fortheanoHching  of  the  faith.  Thusit  vasfaid^thaf  ^ths 
 bemM fidem ajfe-  (/lou^oj ChrtflUm  wosliksfisd,  that  '^  the  fe/d ofthe  Church  heeing 
 P'vfZribMZ.  /^vpedmth blond Jtdmere frtiitffti/y  fprw£  and grow^whil^^  the  Lord 
 »»"•«•.  didgrant  that  his  (erumsby  their  fu^erings  dii  vf  in  their  brethren;b\it 
 
 \^p!^tinfi4e. '  that  the  blond  of  Chriftian  Martyrs  was  any  fatisf  allien  For  the  reft  ^ 
 Scirencji  fmgm  ofthcChurch  ofChrift,  or  any  redemption  ofrhepunifhmcntsof 
 <iJug.iHPfj.  their  brcihren,r.  was  neucrncirooHncnole  times.  I  hey  Icaewno- 
 si.Sangmnife-  thing  thcH  of  the  Pi5pcs  ftore-houfc  of  Supcfcrogations  and  Sa- 
 7ic}u%uUm'^'  tisfadions  :  they  knew  nothing  of  that  matting,  and  chopping, 
 pu'MiUmt.        and  changing  of  merits  which  thcfc  prcfumotuout  Romifl-j  hypo- 
 
 ^  Idem  Ep lit. s<^.         ,  tj     D  .  .  ,f  I  r     1    I         • 
 
 Laudatur  Domi-  critcs  now  mamtainc,  mwhom  it  is  much  more  venhed  theme 
 »«( qmdoK^.re     ^^5  j^^ f}^^  Donaljfti-  which S.  Aufline(ai\t\\  :  ^  They arroq Ate vnto 
 
 aijnarti'.ejt.'vt  1         ^  ,         r-  ■    1  r     rr  1  1/  /»  r 
 
 femieiuypajjioni-  themfehci  fo great  nghteGUJnejjc,  as  that  they  brag  not  ontly  that  the j 
 bu$  Cdi^iucraren.  {jaHC itthem'cluei.  but  (ilfo  fine  it  vnto others.  But  to  conchidc  this 
 fydeME»/i.ii.  point,  let /^/.fi/psy) know,  that  both  hee  and  hisrcliowcs  arevcrie 
 T^nramfibt  ano-  jnipudcntand  (hamclcflemen.thusto  wreft  the  words  ofthe  Apo- 
 ea,Hiia€n:[e»on  ftle,to  thcdefenfeot a  dodtrinc  which  for  aboue  a  thoufandyeeres 
 i1hm''a'^>7iom.  ^^^  neuer  heard  of  in  the  Church,  and  which  hauc  out  ofthe  an- 
 mbusdare.  cicnt  Church  according  to  the  Scriptures  a  vcrie  manifeft  and 
 clcerc  expofition  another  way. 
 
 5.  W.  Bishop. 
 
 NorPtoM.  ?QiV\n%fecendrea[6n.  In  fundric  places {faithhe)  of 
 Scripture,  wee  arc  faidto  be  redeemed,  iuftified,  and  faucd  freely  i 
 but  this  word  freely  importeth,  thatAvccare  faucd  without  doing 
 any  thingourfelucs  in  that  matter  of  faluation. 
 
 Anfwcr.  Not  fogood  Sir,  foreucninycHrownedoUrine,  it  isne' 
 ceffary  that  ye  beleeue^and  bring  forth  the  fruits  ofrepetttaKce,  &  that 
 now  and  then,je mfike feme pj.rt praters ,  andreceiue the  Comniunion, 
 anddoe  many  other  odde  things  tn  that  matter  offaluaiion :  therefore 
 the  word  freely  do.h  not  exclude  all  our  working  andfufferingin  tht^ 
 matter, 
 
 R.  Abbot* 
 
of  Silt  is f A  Clion,  7^7 
 
 R.  Abbot. 
 
 Thofe.f^iir  thlngt^  as  this  odJe  companion  tcrmctli  ihrnii 
 vv-l'ilch  wc  rcqaif  e  as  ijccellary  in  the  matter  of  otir  /a!uj[ic)ii^  arc  no 
 ccher  Lii:  ctlicroccaiionsand  3^^(5110115  ot  icekcng  8:  Jcfinr.e,  cr 
 r.ieancs  of  our  ^pprclKnt-ino  and  recciuing  iha^  faiuatioo  which  is 
 f(  ee'y  Si  )ncly  by  Icfus  Chrilt.  We  ^o  not  pray  ro  b:  Tiuctj  for  our 
 prayers  fake,  norbelecuetobe  A-.ued  for  our  Uiths  kk-f,  nor  rc- 
 ceiuethecointr.iinionto  befiucd,  or  to  hauc  oui  fin;icsfori;^i'Jcn 
 by  vcrruc  ofourrcceiuing,  buc  we  pray  and  btlecuero  hauc  our 
 linncifcr;^  u^-n  vs,  sndtobcTancdfrecly  for  Cluiftcs fake,  and  iJo 
 rccciuc  the  communion  for  thcfhcngthcting  c>\  ourfauh  in  thiS 
 belcefcj  Chiiflby  theS.icramcnt  othring  himfclfc  vnco  vs  widi 
 tJie  whole  bsacHt  of  his  paHlon,  to  be  recclucd  and  made  ours  by 
 faivh.As  for  repentance  corifKHng  in  the  ttue  feeling  and  acknow- 
 ]edgingofoiir  finncs,  wheichy  wefccourfcluesinourfchrstobe 
 jofiaodcafiaway,  iris  the mofiue  and  occafion  oflccking  thislal- 
 Uition  inChrift,  and  freely  for  his  fake,  and  the  fruitesof  reuen- 
 t.ince  which  wc  require  arc  but  the  way,  as  haih  bene  before 
 fli.nvcd,  CO  the  full  acrainemcnr  and  poilelfion  offakJation,  which 
 we  rcceiiic  by  him.  And  furthcr.we  acknowledge  that  our  1  cpcn- 
 Miice,  our  faithj  our  prayer,  and  whairx)cuer  cllc  is  in  vs  towards 
 God,  is  vvhoiiy  and  alcogcchcr  of  the  gift  of  God^  pu;  pofing  falui- 
 tion  vnro  vs  of  his  ownc  free  mercic,and  c'lercfore  of  the  fame  mer- 
 ciebcftowing  vpon  vs  thcfc  tl/ings  which  he  h.ui-i  appointed  as 
 preparations  thereunto:  bur  toourfclues,  asofour  fclucs,  wcca.i 
 challengenopart  nor  pacclf  ofanyohhcfc  things.  Therefbic  on 
 our  parr  nothing  hindrctfi,  but  that  wcareCaid  to  be  redeemed, 
 luftiftcd,  and  faued  freely,  that  is  '  for  fjothingy  as  Afa/fer  Bi[/jops  ^^'^''^•'^'P'^ 
 Ma'^ers  of  Rhcnies  do  giuc  the  figniHcation  of  the  vvcrd^M/fef. 'ro'S^tli^^ 
 Bur  \iAi,iJierBi^op  h,imrclfc  had  mcnt  to  dcalc  here  truly  and  ho-  «nJ- 
 ncftly  with  his  Reader,  he  Hiouid  not  haue  dodged  in  this  fort,  by 
 talking  of  vs  without  aafwering  for  himftllc,  but  Ih.ould  haue 
 made  it  appearc,  how  that  wbjch  he  afiirmeth  can  (iand  with  tlut 
 which  the  Scripture  teachcch.lfwe  be  tiot  laued  but  by  inrcrpofing 
 our  merits  for  the  purch.ifc  thcjcof,  how  is  it  fjid,  that  wc  arc fjuod 
 |f  ceIy;th2C  i^jfor  nothing?  how  can  cu;-  fiib  be  ficcly  torgiuen,  that 
 
 IS* 
 
la  Enchfr  c.71 
 
 7^3  ofSatisfacfivn 
 
 is,  fornotaing,  when  they  are  nocforgiuen6utvpon  condition  of 
 faiisraf^ion?  S3tisfa6tion  isthepaymcntofapricejas  wehaucfcen 
 before  o'diof  Thomas  Aquinas  .li^ov^  to  do  a  thing  freely  and  to  do 
 it  for  price  and  paimenc  cannot  poffibly  ftand  together.  Therefore 
 A'l.  Perkj^i  argucth  rightly:  If  we  fatisfic  in  our  owne  perfonSjthen  ■ 
 .arewenotfauedfreciyj  and  ifwc  be  faued  freely,  then  we  make  no 
 fatisfs^^ion  at  all.  M.Btfhop  leifureferued  him  not  to  anfvver  this 
 poim.Wc  know  he  wanted  no  good  wi!,but  i^  haft  he  was,&  routl 
 needs  begone,  becaufe indeed  he  knew  well, that  he  could  i:iy  no-, 
 rChincy^but  thateucry  child  would  fee  his  doublingand  niiftirigjgiRd  ^ 
 defcry  him  to.be  a  very  v^ine  and  wllfu'l  man. 
 
 6,  W.  B I  s  H  o  p. 
 
 M.Perkins  thirdreafia}Nz  pray  daily ,Forgiue  vs  our  fins.-now 
 to  plead  pardon,and  to  fatisfic  for  our  finSjare  cicanc  con.ti  arie. 
 
 A  n  fwc  r.  Ifonr  fins  be  m  -irtmll^  K>e  cratte  pjrrdsn  both  oftheftn,  and 
 the  eiernAllpmi^mentayinexed^  and  do  nitlifjgiy  rvithnllfatiofiefor  the 
 temporal  paineio^  the  maKwho  is  comiiBcd  of  high  treafoh^and  haumg 
 both  his  iife,  honor  ^  lands  and  goods  ^  pardoned  emdrtflored  vnto  hitn, 
 dcth  very  toy f ally  iadure  three  moneths  imprifoment^and  any  reasona- 
 ble fine  fet  on  his  head.  Ifour^nnes  be  leniall^  then  that  prayer  is  afpe  • 
 ctallmeane^  both  ts  cbtaine  pardon  of  the  faftltt  andreleafeofallthe 
 paine^AS  mtnejfeth  S.Auguliinejy^/fir^-.That  for  thcdai'y,  fhort,and 
 light  offences,  without  which  this  life  is  not  Icdjthe  daily  prayer  of 
 thefaithful  doth  isLm'af.t  Aid  that  is  not  true  which  M.Vcvkm^  adds^ 
 that  we  are  taught  in  that  prayer  ;epholy  andenly  to  vfe  the  plea  of  Par- 
 dom.Ver'tnthe  fame  petition  J  we  are  taught  alfo  topardon  others,  etien 
 as  we  will  looks  to  bepardoned,  Againe,  tf  there  were  only  aplea  of  par- 
 do  it  would  not  ferue  i^.Pcrkins  purpofe  For  whowould  fay  ^that  with- 
 in the  compaffe  of  the  Pater  nofter,  allthings  neceffary  to  fahtation  be 
 contained:  befdes,  prayer  is  one  partofjatisfaclion,  oi  (hallbeproued 
 hcreafier^andfo  by  oftprajingforpaidon^wt  may  w$ll [atisfie for  much 
 temporallpHviftjment, 
 
 R.Abbot. 
 
 I  pray  thee,  gcnilc  Reader,  thjc  with  M.  Perkins  argument 
 
 here 
 
ofSntisfxcficn.  7  cp 
 
 htrc  propounded  and  Af.  Ei[hops:\y\(\vci io  it ,  thou  wilt  compare 
 rHut  which  Ai.Bifl}op\\\v[\[z\^c  before  hath  (^\^^  Doih  not  a  Pardon 
 ( i\\i\\ hff)tal:j anujf  fro  the  ftnfc  ^4rdoned,ail blndof  puKtpjmcKt dr4e  » o^""";;''"*" 
 v-:toit,an.icafife:jt4efitljfallgfitltincfJcbclo^'gir,gtotti  H'ho  c  Art  deny 
 th  s^vnlcU'ehskjio^v  tot  or  cart  ngt  what  hefa)i?lrlcrcby  then  vndcr- 
 {\ in<\yt[Mi  A/.B/fjop here  chhci  k:ic)\vc'.iinor,or  cajcth  not  whac 
 he  f liih.for  that  ds  a  man  hauing  forgotten  hiinfclfhc  would  make 
 vi  b;lc"ue,  chat  ihc  pardoning  of  a  faulrc'orh  not  take  away  aJI 
 j  bcnjorpu'iiflimcnt  ducvnto  it. That  which  he  ("aid  before  is  (cn- 
 \  lib'c  aPi'j  cicerc  to  cue y  mans  Hghcbuc  that  which  he  faith  iicere  Is 
 i  fcnn![Tc  and..bfurd,cucninthat  very  indpncc  whereby  he  feckcth 
 I  torn  k:  it  good. The  man  who  for  high  trcafon  is  bu':adiud,4cd  ;o  ■ 
 fh")rtiniprilonmcncandfine,  is  neucrrfaid  to  bccpirdoned.  Tnc 
 princcdcalcihgrarioufly  wiclihim  innct  cjlhnghini  furth.cr  inio 
 <.|ii:ftion,but  to  giue  him  a  pardon  fliould  be  to  cut  cfr  botii  imp:  i- 
 fonmcntandfinr.Andwho  was  there  curr  in  the  world  before  the 
 time  of tht fc  ranke  witted  Sophi^crSjthat  made  that  confirii<5)ioii 
 thjt  A4.E-pioj>  doth  ofour  prayer  which  wc  make  to  God,  Forgitie 
 tiio-jr  trefp  j[fct;3s\h^tcur  meaning  therein  Oionld  bee  to  f^ivfo 
 him,  Forcriae  vs  the  finne,  and  the  eternal!   puniHinKnt  ,  but  as 
 touching  the  temporal!  pijniil.mcnr,  wee  arc  willing  and  readie 
 to  m  ike  (heefatisfadion  for  it.  When  wc  lye  groning  vndcr  the 
 burden  oft f  mporall  calamities  and  afflidrlicns,  do  wcc  not  fay  vn  - 
 to  God.  F<!r£:ui!Vsourtrefp,iJfef,'3n6  bcg^e  of  him  rcm:iTion  of 
 finnes,to  the  intent  thit  by  foiginencsoffiimcs  wc  m;'.y  bcc  eafed 
 ofthc fame  burden  !  Tlic  voiceofChtiltothc  fickecfth.c  pallic: 
 \y7hyfiiifjes are (orgiuen thee y  doth  it  not  giue  him  pnfcnt  rcleale  [,  Mjt.p  j^ 
 from  the  bond  thereof.*'  Dauid  faith,  *^  IVhilefi  I  held  my  toKoue' 
 (from  acknowledging  and  conftfifing  n-,y  finncsj  mybonet  ncre^   ^-ja.j. 
 coKfnmcd  m  my  r/iourmng  alld.iy)  for  thy  hand  >ras  heauy  vppori  wee 
 d'iy  and  nighty  and  my  moifture  not  turned  into  the  drouth  of  Sttm- 
 mer^l ack^o'-^'ledgedmy  finnevntotbee  J  anddid  not  htdc  mws  tm- 
 qvi'.te.  I  thought  I veill  confe^e again ji  myself e  my  vfickedntfje  vnto 
 theLordy  and  thou  forgaueft  the  pHnijhment  of  my  fmne.  By  which 
 words  hcegiucth  vsiovndeiftand,  that  the  forgiucnefic  of  his 
 finncsvpon  his  repentance  andconfcffion  thereof,  was  the  taking 
 away  of  thegricuous  malady  whcrwith  jjc  was  fo  lore  afflidkd,  £i 
 vpon  experience  hcrcofvctcrethtliofc  \\o:di  in  ihc  beginning  of 
 
 the 
 
•760  OfS(iti^::jCictton. 
 
 d.Vcr.1.  thcPfalmc,  ^  Bk^d  is  the  mnn  whafevnYtrAoieodfne^s is  forgluen^  ■ 
 
 afii  irhofe  [ifsne  ii  couered:  Blejjed  is  he  to  Vfhsm  the  L ord  tmpmcth  k0  \ 
 _/?;j»^j3sconotefhatonepartofthacbieniingistobcerel£ared  ftonl, 
 the  temporalipunifl-jments  that  nre  cue  to finnc.  Yea  and  to  tint 
 e rer.a.^iif.  .pnrporcheaddcthalfoattfr.^F^y^^*^,  that  is,  fai;b  S.  y^fifitft,  for 
 ■prokic.Pro  ^«,t    farffiuenct  offmnes^  ^al  eusry    one  that  isqodly  nrny  his  prayer  z-%t9 
 feccatQTttm.,        thee  in  a.  ttms  vphen  thou  maift  bee  feund^  jfirelj  i»  the  osii-jUmag  of 
 many  rvaten  they  ^jallnot  corns  nesrs  bim.  Where  by  many  waters  he 
 vnderikndcth  the  raanifoid  erodes  &affl,6lions  of  this  Ufe,  wl.er- 
 u  ith  we  aretoired  to  and  fro  by  realon  of  our  finnesjand  ilgnifieth 
 th  at  the  godly  iiian  by  obrairdngfor^iucnenc  of  i'inncs,  cbr;3i:>eth 
 dcliucrsnce  and  frecdcm  from  the  punifhrnent  dicreof   Forgiue. 
 nclfe  offifisthen  is  not  vnderftood  with  refcruation  oftemporall 
 lar.'sfailion,  neither  doth  any  thing  rtmasnc  in  the  nature  of  iru- 
 nifliment  to  him  that  by  repentance  ar-d  faith  bccomnic-h  parta- 
 ker oFthatmercy.As  for  his  difiinilion  of  morta/laftdvevja'lpinncs 
 applycdtothe  pcticion  otTcrgiiienescfiinnes^wcknow  nofuc^, 
 ;fof ianificati-    ""i^hcris any  fuch  to  be 3pproucd,as^bclote  hath  bcene  flicwed. 
 on.Sea+i.'      By  Gods  licarkening  tO'  our  prayer  a!!  finnes  beconv^  vsniall;  if 
 God  hcarc  not  our  prayer  for  rorgiueLictle  of  tinncs,a!l  Hones  ^on- 
 g^uz^^nch.r.    tinue  mortall.  O-ir  Sauiour  Chiill  knew  no  fuch  ddfcience  as  /If. 
 ^aij.'ji.nzquoxi-  Bijh-o mr.kcth,tb3t  God  wlien  hebcarcth  vs cryint?  vncoh!m,rcr' 
 inobur^-.fHcaUi gitte VS OHr trefpajjes ,l\ox\\  [orguievs  Ictiieiiimcs  '^.!io!,y,3nd  othcr- 
 fi,i&qMbu(  bxc     jr,jy,-«  ^,(_jf  ii^  parr,  or  that  our  Vixuvtxihonlilhfc a (hecici?,  meane  m 
 ^uo idiT^iacr^nj  lomt Uv,rx'5,to obt^ne pXTC.oK  oftkefatiU , a»drcLe,i{s olTPtns-^merjt^ 
 fide!iii>»fx.zsf.,cit^^^  inothetfonenorfo.  No,  neither  did  i'..-^.«/'?/«ireu€T  dccame, 
 fMcoraciomyii-   that  God  did  forgtuc  jmncs  VMth  a  rcleru^tion  of  t{ie  puMlhmcnt 
 rM^-  <}u:,::di.v4i  thcrcofrhce  kncw  well  that  forrjucncfle  alter? tb  thcca'eand  na- 
 
 feccata:  JJelet  o"^  /^   m    -\  1  1-  n  n        n 
 
 jiu  a  eiuih-M  vhn  lurc  ofafHiaionS;,ss  hath  bene  be f orcihcvvcd.  xjA'Uijver  Btjhop  ci- 
 
 citerd^-  ffieralfoin  the  next  words;/.'  blot  t^th  cut  aI[o  ihofe  from  vi'htch  the 
 ftr&cTl%7'  ^'f'  "f- ^^^  f'•^:thf(l!l  nicJ^rdly  lid,  but  by  repentance  changed  tohn^r  is 
 cite,-  dicstisr/i-  depcirtedyf  04  it  is  truly  fatd,  Forgone  vs  cur  trelpcfffis ,  fo  it  be  traely 
 ^ta  tfi^t'^id'h  f^^^^  -^^  ireforgme  them  that  tre'pajje  (tg.~i»fi  vs;hai  is  t* fit  bee  done 
 Afjtr.  '  ^^/Wj^/^/W.  Sothen3sifp//.'yJf//?rorthe  one,  fojciatiifieih  for 
 the  other  aifa  •'  as  for  the  Icflcr,  lb  for  the  greater,  and  for  borh 
 
 obtaincth 
 
OfSAtisfac'iiCH.  75  c 
 
 li  cere  ly  ahufc  his  Re.idfr  by  an  cq-iuocKioncI  che  narr.cot/rf- 
 t:sf.if.han.  Vor  S,(fiifMio/7'f>^'nhS,i\ui  ^^f.'/linCj  r.s  with  all  the  aiin- 
 cicn:  EcclcfiilliLali  Wiitcrs/mporrctii  ciic  mcjncs  whcuhywec 
 .irc'to  Murcatc  anJ  obtaine  orOod  p.iidon  and  l-orgiucc.cn'-:  of 
 ourG'VtCS:bu'.\\\thAfaJhiB*P^op  anJ  l"i:fci!owcs  it  iniporca')  a 
 piinifli  i-.ou  (liU  remaining  for  fi»Kespj[i,  nKci nt'rea iy  tardt,ned,  to 
 L'  e^U  ircd cii h:r m  this  lift^  or  aficr  dntl h  in  I'urg^itorie^  ds  lie  ha ;  h 
 b'.loic  CNprdlcd  in  the  bi:L;iiii^.:r,gof  this  Ch-'picr.Sainr /7/^/?/Wf/ 
 mc3ningihcJ>is,thattl"i€  daily ptnycr  ofrhe  fiiuri{i.!|  fufHc.th  lo 
 "cibtai.-.c  }  aulcnar  Goc'i  lundsfor  <-  n.  c!c?ily  incl  coir.ir.on  crifpaf- 
 ■fes,  T^^  -i'  o  'or  orrACcr  ctlmces  a'liowncii  by  rcpmrancc  avij  a- 
 mend (TjCnr oil. feucfoi Like  thtmil-'nt  lumc.::!  ni^liathhc  citi  cr 
 third  €r?y:n<iot  ihc Lords  pv«5ycr,  .QvuiKi  bcc  a  recomjKncc  to 
 God  for  nil  tu  fpafl  ,*  r  tbac  oui  ti  cTo.iilc  h<  cing  pa-  dc  ivjclj  i  In  j  c 
 lliould  lldl  C'^K.i.•.c  afarisK^dlioiuobte  pciformcd  tor  ir,    N(,\v 
 licrc  .'^/"7'?<jr/)'//Z>r.p!'urihcrdci>ictihihaciiu!,c  Lords  prav  crv\c  v(c 
 on  - !y j)'f .-zij/p.?' <:/(/« ;fir( fa, ch  htyrcars  f^.t<ghrti/f>to  d.vdon  cihers 
 fpicrj  ,u  )ve  iv://l(jol^  to  be  pardc-.tid.  And  vvi;a'  ti'Jcn/'/v  fiac^bc  Ciiufc  v  e 
 a!  c  ti'.'jglit  freely  to  psidon  otliers,  Huii  wet  hreiaipcn corcc-uc, 
 th.tGcii  is  lured  bv  cur  pardoning  others  to  giue  pardon  vnto 
 v5?Ot;rS.in!O'jrC'ui(V()0t<:th  thcrby  c^caffi  <5l.6orri;em  to  uhcin 
 it b.l'jngcth  to  vfc  the  p!e3  of  pardor:!ic  Taith  ivjc  ;;My  thing  to  be 
 conrtrucd  tothc  impcacliiiicnc  and  cI;.r.-:g3tion  cf  W\z  ficendfc 
 ofthepard'-in.  McfkciKiroaiKlrcddincflc.-  to  h  rgiur,  is''  aj.u.tc\^tvi*X.^' 
 ofihtjp'nit '  cf  ttdcfiion^  hy  nhich irr  C'j  /lib a  F.-thcr^  in  rhc  voice  k .<'//». t/f/»/>. 
 ofwI.Khipifiron'y  ir  is,  tliat  G'od  iiearkncth  vr,lovs.  ''  It  «  fcr'^^erc'.pftt'r7J 
 thcnttofh},  Our  F^hcrtrhich  a.-tin  hc^mn,  jaith  S.iir.t  /^hfli^c.-'''-'-'^'^-''-"""" 
 w  bo  nov  nr:  rege-.erAtcanci  t^jrne  (fgame  tojaeo  a  Fatter  of  r.'^utr  r.nci  ra-i(uKt  et^nu 
 efiie ho!}  GhojiA{\wc  \ptAcnoiby  hisipirif,  our  voice  is  as  jnc"^^  Z'"^^"^"''** 
 voiceoHharn^ers,  and  God  giurth  f'.orct;ard  vnto  JcThtrcfoie 
 our  forgiucntfle  of  ochos  isrota!ieil»;cda5  tiiecaufc  fur  winch 
 Godisniou^toforc,iucvs,l;UiWcprcfdU  if  fo  him  as  the  mark  of 
 his  rpiritA\hich  he  hath  ft t  vpon  vs^&  ai  t!>c  token  ihnt  wc ur^  his 
 chiidr  c^to  wtio  he  hath  alTj^ned  it  fora  portto  to  be  made  pcirt akcrs 
 otihc'or(y;'ue;-;cJof  iinsjikro  v.hoChrdHiaci)  ir.in  fired  c6fo;t  5: 
 bo!Jne«rotopr.'.y.H!S2.cxceptiriiis  very  vaincalfo;  foraltlicugh 
 ihc  Lord,  praicr  contain  no:  a!  chings  ncctUar)'  to  faluaiiojcc  tiic 
 
 Lord. 
 
'/6z  OfSatisfafrion. 
 
 praicr  is  the  dired^ion  of  all  prayers  ncccfTaryto  faluation.  There- 
 for c7crr/«///4«  callcth  it,as  he  in  his  manner  fpeakcth,  1  legittma.m\ 
 ]I"e,fJ!t!&u.  orationemythe  prater  that  fer  net  h  vsfor  a  law  of  fraying ;  and  j^uHm  \ 
 dsOm.  z\\oi^it\y.^  If thoH  go  ouer  all  the  words  of  holy  grayer  ^  theMJha/tfindi 
 
 ^^.c^'Sipcr^^^^^^SC^  Ithwke)xvhich  thii  Lordr prayer coataineth not.  Yea  Ter- 
 omu  precauo-nu  tulUan  doubtcd  not  further  to  affirmc,  that  "it  is  the  breefe  fHmme 
 Jtfctira^^ullts  of  the  vehole  GefpeI/.\<iowv  therefore  if  in  the  Lords  prayer  wee  askc 
 tx:(}in,nibtiiH.  forgiucnefl'eoHlnnes  onely  by  plea  of  pardon,  then  it  cannot  bcel 
 ^'(ulmhikr    fhat  we  (hould  be  taught  elfewherc  to  askc  forgiucnefie  vpon  ten .  I 
 f^»'"ieit  c7-fo»-cJer  of  fatisfa6li'jn,  which  wholly  oucrtbrowecn  fhc  name  and 
 n'kTf^/r(/eW"^-ureof  forgiucnclTe.And  furciy  A/.^//^^p/vnderftanding might  ■ 
 ^reuiariwH  re«- aflFoord  him  to  conceiiicjthat  although  the  Lords  prayer  containc  | 
 tange,^.      poc  all  things  ncccdary  to  faluation  ^yec  that  that  is  there concai- 
 ned,  receiucth  no  chccke  from  any  thing  fpoken  otherwhere. As  • 
 for  his  laft  exception  it  is  moll  abiiird,thac  the  prayer  by  which  wc  ] 
 intreatcGodnoitovrgc  vs  to  farisf26lion,  (hould  it  felfe bee  ac- 
 counted a  fatisfa«5^ion>as  if  wc  faid  vnto  God,  Forgiuc  vs  our  trcf- 
 piire,OLord,andyet  wee  donot  wifh  thee  to  forgiiievs  altoge- 
 ther frecly,and  forncthing;rorcuen  by  our  praying  we  makcthcc 
 amends  for  our  trcfpafl'e.Satisfaftion  is  defined  with  chcni  to  be 
 oThomamin.  °  ^  punifhrnent,  and  becaufe  prayer  as  /T/,5f/^(7^tclleth  vs,  iscks 
 :£upp'./].iyart.  furt  offatiifaUion^WQ^  muft  vndcrfiad  tiiat  with  them  it  is  a  punifii- 
 ]^rll}la!r?Jm  0-  ^-^^ ^o  pray,aud  A'/.BfJhop  hauing receiuc<i  the  penitcncs  confcf- 
 /".rejjwt^f^Jf^^-honjandinioyninghima  number  of  Pater  Ko/lerr,  doih  cnioyne 
 ■'^^^'  him  fo  many  punjOimcnts,  andmakethhimin  eftldl  to  fay  vnto 
 
 God  againCjO  Lord  forgiue  me  my  finnes.  and  that  I  may  dcfcrue 
 that  faucur  at  thy  hands  J  here  make  thee  fntisFadlion  and  recom- 
 p£nce,by  enduring  this  punilliment  of  praying  to  ihec.  Nay ,  it  k 
 fcantfo  well:  I  pray  thcCjgentleRcadcr.tomarke  well  the  contri- 
 uing  of  this  matter,  rhepcniccntcomniethto  M.Bi(hop ,  who  vp- 
 on his  confcdion  giucth  him  abfolutionofall  his  fins,  cnioynin" 
 himfovfatisfadlionand  penance  thus  and  thus  to  pray.  So  then 
 hefaith.O  Lord^my  fins,  beforgiucn  me  already,butyet  for  apu- 
 nifhrnentjand  by  way  of  (atisfatSion  I  fay  vnrochee,Fo.rgiue  vs  our 
 trefpalfesThefe  are  the  myfkries  ofthc  fornications  of  the  whore 
 ofBjbylon^thingsreafonlefrrjWitleire/crfi.iTejmecr  wi[chcries& 
 .enchantments  oFmcnsmind'j/uch  as  thcvery  common mfiiniff  of 
 Chnttianitie  fliould  teach  sil  men  to  dctcftjto  difcoucr  them.is  (uf' 
 
 ficicct 
 
of  Satkfa  St  ten,  16% 
 
 ficicnt  to  confute  them.  BiJtofthi$iW.i?/:/^i>;tcUcthvs  wccihall 
 heerc  more  hereafter. 
 
 7.  W.  B I  $  H  0  p. 
 
 [  M.  VtxV\x^%foHnh  Arfumm  it  taken  out  of  certain  oddcfragnttttti 
 
 $fdH»ci:ntrvrtters.  r  > /j  n    • 
 
 Guiltincs  being  talc^away.thcpuninimeni  is  alfo  taken  away.  ^*''"^*^'^^' 
 
 Trur.hc  that  ugwltj  ofnothing^caHnot  iusilj  be ftunt(ljed:forgiiihincs ^^^^ 
 
 u  4  hmdmg  vp  topt4ni(hme»t(at  M  .Perkins  defneth,  )then  if  the  band 
 
 topH>ii(hment  be  cancelled,  the  party  ^  freed:!  ut  all  this  is  nothing  to 
 
 the pfirpofe,  forgmltines  oftemporal puni^ment  doth  remaine  after  tht 
 
 fn  andgmlt  of  e  tern  all  be  rele.ifed. 
 
 Auguftinc  faith,  Cbrift  by  taking  vpon  him  the  pnnif}imcnt,D*r*rJ.^M 
 
 and  not  the  fault.hath  done  away  both  faille  and  punifliment.  hfi:'"-^''' 
 
 tht  eternallptin:{hment  which  was  due  to  that  fault ,  not  the  temporal: 
 
 diS.  Aiigufimc  himfelfe  declareth;  God  of  compalTion  dotlibloti»E«ftir.w/.9«; 
 
 outour!innescorHniit[cd,ifcoaucnicntfa;isfadionbc  not  on  our 
 
 parts  neglvd.d. 
 
 To  th.u other  fentenceeMtofhim:\Nhcn  wee  are  j^onccutofthis 
 Woild,thcrc\villrem«*tncnocompun»5tion  orratisfa^lion/rw^^/ztf 
 to  an  fiver  xviihoHt  the  helpe  of  a  ny  new  edition:  for  it  will  be  too  late  then 
 torepent , and  fothere  i<f  no  place  left  to  cO'TputHionyth^t  iSjContrition 
 
 •fhi.irt:  netthtr  confequently  to  confefston  orfatisfaiiion:M  ifhee  had 
 faidf  before  weego  out  of  this  vforid  there  is  place  for  loth  com^m^ion   • 
 drJfatiifa^ion.andfo  that  place  is  rather  for  fr. 
 
 No^iQ  Ciiryioftome,w/»o  faith.  That  God  foblotteth  out  ourTrw.io.fcw.y. 
 iins,  that  there  remaines  no  print  of  them :  which  tiling  befals  not  VTtmin,if*, 
 the  body.foi:  when  it  '\s  hcalcd^thcrc  remaincth  a  Icarrc  j  but  when 
 JGod  exemptcth  from  puniflimcncjheeciucs  thee  inrtice.y^/r^/^ftf 
 \moft  true ^ani much againfiM.  Perkins  do^rineofiheinfetlioMofort' 
 ginallftnbut  nothtn^toMchingfattsfailion:forweho/d,that  the  foul  of 
 j4  finner  when  he  commeth  to  beiu[fifird,ts  wafhedifhiter  fhenfnow  :fo 
 \th4t  there  is  no /lame  or  print  left  in  it  of  the  filih  of /7m.  fr  alf-ifreedf  0 
 all  eternalhH»iP}ment,but  not  front  feme  temporal!.  Nov  gendeRea*  ^ 
 der^prepa-ethyfelfto  bekdd  a  proper  peece  of  eofinage  Aiv.biol.  faith 
 (Ifcadc  ot'Pwiersiearc$,buc  Iicadenoc  ofhis  iatistaction.  JfJf  ^0-  tuk.a> 
 
 Ccc  ^^^^. 
 
Aa,»4.ioi 
 
 7^4  OfSdtlsfacim, 
 
 imr  of  the  craft  lieih  in  the  an^htguiiy  oft  hid  word ,  ratisfadlon^w/^/ciSri 
 is  not  airvaies  taken  for  thepenmce  done  tofati^^efor  the  former  fauU^ 
 ^at  iifomettmes  v fed  for  the  defence  and  excuje  ofthefait.Sojpea^etbt 
 S«Pau]jBonoanimo  pro mc {Atishchm.tvith goodcsnrage  /tvi/Ian- 
 
 i.Pcr.j.  fiver  in  defence  ofmyfeif^crgiae  joufatisfMion.itt hke  «ii^;*^y,Readyi 
 
 Qlwaiesto  fatisfie  cutty  one  that  askethycurcafonofthac  hopci 
 VS'hich  is  in  you  /« this  fence  doth  S  Ambrofe  vfe  the  word,  as  is  msfi 
 plainly  tobefeene  to  them  that  read  the  f lace  andconfertt  with  he  ve» 
 
 lik,io.iftLue,  T)  like  of  hts jldndp.oi  {Jauhhe)^jh2Z  Peier  fnidy  but  I  find  rhac 
 hrvvcpi.-I  rcadchistC3re?,buc  J  reaxicnothisfatij[a(5lion:but  that 
 which  cannot  be  defended,  may  be  Wv'llied  away.  So  that  noihivgi 
 is  wore  mantfeft^theHthatfatisfaUion  in  thii  and  the  like  places  is  take 
 for  defence  arid  excfife  of  hts  fatilt  ^  wbtcb  Petf  r  v fed  not  J^nt  fought  hy 
 tearei  andhittervceeping  to  (atisfe  inpartforit  -.for  thishevi'aftinaof 
 our  ^nnes  is  one  ffeciallkindoffatisfailio^t^  as  S.  An)bt; ok  tefitfieth, 
 
 UkiJipctatt,  fayirgfThzt  he  who  doth  penance,  muft  with  teaics  wsfh  away  hij 
 lumcs.  The  other  place  cited  of  S.Amhroki  De  bono  mortis,  let 
 vs  adore  Chrift, that  he  may  fay  vntovs,  feaienotthy  finncs,  nor 
 the  wanes  of  worldly  rufterings,!  hausremitTton  of  finnes^/>  r^jf^fr 
 for  vr  then  againfi  vs  for  if  by  adoring  andferuing  of  God  we  may  bee 
 f(4t  oHt  offeare  of  our  (inf  and  the  pmti^ment  of  them,  then  doth  tt  jot* 
 ioxv.tkat prayers  and fnch  hke  feruice  ofChnfl^doth  acquit  vs  offinne^ 
 andfatisfieforthepainedtietotkerit. 
 
 UVfalm-iu  Hieromcy^w/^.Thcfinne  that  is  ccucred,is  not  Teen;  not  being: 
 fccne,it  is  not  imputed;not  being  imputed, !f  isnotpunjflicd. 
 
 Anfw.  To  wtt^  ivith  hell  fire  ;  vphiehis  the  due  funifhment  of  fuck 
 wortallfinvfihetsofhefpeakeih;  or  fin  may  befaidtobce  couered^vohen^ 
 tsst  ontly  the  fault  is  pardoned^  but  aU ^timfhrnent  aljodne  vnto  ii\ 
 isfuUypayd. 
 
 So  doth  i*.  Ambrofc  take  that  word  couered  faying ,  The  Prophet 
 
 ijt.».«t/'«wi-.    calleth  both  them  blcflcdjas  well  him  whofe  iniquities  is forgiucni 
 
 ''^^'^'  in  BaptifmCjas  him  whofe  finncs  arc  couercd  with  good  workcs. 
 
 For  he  that  doth  penance,  nnuft  not  oncly  vvafii  aw  ay  his  fins  with 
 tcareSjbutalfowiih  better  works  couer  his  former  fins,  thatihcy'i 
 be  not  imputed  rnto  him. 
 
 T^ovf  we  mnU  backe  againe  vnto  Chry foftome,  belike  he  hadfhri  < 
 
 mm^.ftip,      gotten  this  when  he  cited  the  other »  or  elfe  thi»  was  refented  tofirike  tt.i 
 
 *^*'**    .        ^(^^  He  faith  ^  Some  men  endure  puniflimcnc  in  ^his  life  and  in 
 ~" ■"  ■'"     "  -•-.-        jj,^^| 
 
OfSatfsfdH'wtK  "J  6^ 
 
 the  life  to  come:  others  in  this  life  alone  :  others  alone  in  thchfc 
 to  come:  other  neiihcrinihis  nor  in  the  life  to  come  ••  there  alone 
 as  DtHCSyUtic  alone  as  the  inccfiuous  Corinthianmcithcr  here  nor 
 therc,asthcApoftlcsandProphct<f,aja!foM  and  the  red  of  this 
 kind, for  rl.^y  endured  no  fufferings  for  puniQimcnt,  but  that  they 
 might  he  knowne  to  Lecor.quercrs  of  the  fij^ht. 
 
 Anfwer.  Such  excellent  holy  per ftnagei  fufferiKgs  as  areMintiwei 
 in  the  Scriptures  ^rvere  not  for  thctrfins'^  for  the)  committeAbut  erdi" 
 narji  Itght  offences  J  forrvhich  their  ordtnArj  detiotions  fatiafied  a^hH' 
 44yitlj.  The  great  ^erfectttions  which  thej  endured,  were  fiifi  to  mA- 
 nifef}  the  vertuc  and  poner  of  God  jhat  made  fuchfrnile  creatures  fo 
 inuinctl^le  :  thert  to  daum  the  aduerfariesofhis  trttth^  axd  rvithall 
 i  to  animate  and  encourage  hisfotloxvers ,  Ftn.illy,  that  thej  like  co»(jue» 
 rersytriumphiHg  euerallthe  torments  of  this  Itfe^might  enter  tntopof- 
 fefpoft  of  a  greater  reward  m  the  Kingdoms  ofheauen.  All  thit  isgsod 
 
 I-  doClrine.  hut  nothing  again  [I  pt  is fa^  ion,  that  their furpajfi>tg  fuffe- 
 ri>igs  were  not  for  their  ownefinnes.  And  thm  muchtnanfaervnto^X, 
 Perking  arguments  againfi fatufa^ion, 
 
 R.Abbot. 
 
 Againft  his  anfwer  lo  the  words  o^  TerthlUan  ^  I  mu{l  vrge 
 bisownc  words  in  the  fcdlion  before  allcdgcd.  Doth  not  a  par- 
 iion  t^kf  AVffay  from  the  fault  pardoned  all  bsnd  ofpunifhment  due 
 vmoit,  and  confe^uent/jt  allguiitmeffe  belonging  to  it  ?}Vf]ocan  de^ 
 vie  this^  vnleffehee  know  not  or  care  noi  what  he  fay}  Now  then  put 
 thcfc  cogcthcr.7'(fr/«///4«  [iiith,*The  guilt  being  ta^^nawajt ,  the  prt  fS'^l'^'^^J* 
 nipjment  is  alfo  taken  away.  But  thcp.irdoningofa  finne  faith  Al.  rtaut\$m:ur(^ 
 Bifbop,  taketh  away  all  guilt  ineffe  btlonging  to  it.  Therefore  con-  f"**** 
 fequcntly  it  taketh  away  all  the  puniilimcnc  •'  for  where  there 
 isnoouilr,  no  punillimcnt  can  bee.  Yes  faiths.  B/{hop,  guil- 
 tincffs  oftemporall  punt  foment  doth  remaine  after  the  ftnne  and  guilt 
 ofeternallbee  releafed.  But  then  a  pardon  doth  not  tnke  away 
 <<////?<f^«;'/Vi»<f//i' of- finne,  as  before  lie  faith  it  diO\\\,Oportet  msn- 
 decern  tfjc  memorem:  A  Iyer  mu^  biar  abratne.  Againc,  wee  would 
 know  Acme gro'.ind  whereupon  wc  rnay  be  alfurcd  that  finne  hath 
 tvvokindsofguiitj  for  wee  concemebutonc  onely  guilt  whereby 
 
 Ccc  J  •  the 
 
J  66  OfSatisfd^ion, 
 
 the  (inner  is  guilty  of  all,  both  temporall  and  Eternal  puninimcnts. 
 Oihcrwifcwec  may  wi:h  as  good  vvarrantaffi.mc  guilt  of  infinite 
 fortsjonewhcrcby  a  man  is  guilry  of  burning,  another  whcrbyhc 
 isguiliyofdrO'.vning,anothctforthcgo\vt,anotIicr  f  rthc  paific, 
 and  for  c  icry  fcucrai  punifhrncnt  a  fcuerall  guilf;  &  tbat  there  may 
 be  a  rcraitringofone  ofthcfc  guilts,&  yet  a  recaining  of  the  other. 
 l^M.Bi(hjf  take  this  to  be  abfurd,he  muft  giuc  vs  leaue  to  take  hini 
 for  an  abfui  d  man  in  thu5  feuering  the  guik  of  temporall  and  cter- 
 nall  punifhmcnfs.Yca  and  thisalfcrtio  of  hi*  is  the  denying  ofthac 
 thac  in  ihe  ground  of  this  queftion  is  fuppofcd  and  conceded.  For. 
 if  the  finnc  hz  pajl  and  ^ardoned^zs  he  faith  atfirft,howremaincth 
 ehcrc zv\y guilt  i  for  what  is  the  pardoning  ofa  finnc  but  the  remit- 
 ting of  the  guile  ?The  guilt  is  a  bond,  vvherby  wee  ftaud  bound  ta 
 pumfhmenr ;  the  forgiuingofthc  finnc^what  is  it  but  the  rcieafing 
 or  loofing  of  this  bond.^lf  the  bon^bc  rclcafcd,why  doth  fee  affirm 
 that  wc  are  bound  i\\\\?ox  if  wc  be  (-lill  bound,why  doth  he  affirme 
 the  loofing  ofthebondfirhe  will  i'ay  thac  the  bond  is  partly  relea- 
 fed,3nd  partly  fiandeth  ftill,  then  lee  him  fay,  the  finnein  part  is 
 pardoncdjbutnotwholy,  and  then  let  him  fticwvs  whatwjrranc 
 he  hathjthat  God  in  that  iort  forgiueth  fins  by  patches  and  pecccs^ 
 v\'hich  becaufchce  cannot  do,let  him  giuevs  leaue  to  take  him  for 
 that  that  he  fheweth  himfclfe  ro  be. 
 
 The  words  of  y^»J?/»  are  meerelydeluded  with  the  fame  fhift^ 
 fc^fl/.rfe vfrl.    b  Chrift(^A\t\\  he)  i>j taking vpon htm-» thepuyjiPimenty  a*}d»ot  td^tn^ 
 afi'JdopLiom   '^P^'^  ^'^  '^^  f<i^^t,hath  doNC  awaj  both  the  fault  ajtdthepmishmen^^ 
 &n>n  futcifien-  !Hji^{A\i\\  M.  BipJopytheeterKaltpttmpjmentjfiottheten'jforall.  Bui 
 pam^LZilt^   how  doth  hec  warrant  thislimitation  in  one  part  of  the  fenrenci 
 fosHtim.  which  cannot  be  iuHificd  in  the  othcrf  Where  it  is  faid  that  Chrif 
 
 bath  taks'^'Vpsn  htm  the pttnifbment)  it  is  vndei  flood  of  our  punifhj 
 iDcnt  both  tetnporall  and eternall,  though  thac  which  fhould  haul 
 bene  crernall  to  vs,by  the  irifinit  power  of  his  Godhead  was  oucr- 
 come  and  made  tcmpor?ll  to  him.  Was  ic  S.  Aiijlins  n^caning  thci 
 to  fay,thatChriftiiauing  taken  vpon  him  our  whole  punifhmcnr^ 
 hath  deliucred  vs  only  fom  a  part,and  Icfc  the  tcfl  to  be  fatisfiet 
 by  cur  felues  ?  Purely  what  Chrift  tocke  vpon  him  for  vs,  from  th< 
 fa.nehc  deliucred  vs.  Hetooke  vponhimour  temporal!  punifli. 
 ments  :  thciefore  hee  haili  taken  av\2y  our  temporall  punifh-1 
 ments  ^  fo  thut  ihe/rcmaine  not  in  the  nature  of  puniilia^cnts 
 ^       -       "       '  ~  bi 
 
of  Satisfaction,  j^y 
 
 but  of  mcdicincSjto  them  that  haiic  obtained  forgiucncfTc  offinncs 
 by  faith  in  him.  That  the  mediation  of  Chrjft  cxtendcth  to  the  re- 
 mitting of  temporall  punifhmcnts,  I  liaue  fhcwed  *=  befortv  and**^*^'**^^' 
 therfor  need  not  ftand  here  any  longer  to  confute  this  improbable 
 and  vnhlccly  glofe.  As  for  the  place  of.  Auflme  which  he  allcdgeth 
 for  colouring  hcreofjit  hath  his  anfwer  in  the  formciTcdion,bcin2 
 the  next  words  to  thofc  that  are  cited  there.  "^  Godhathgiuento  m  i  ^ugufl.  En* 
 man  a  freedoms  tojinne^  albeit  the  ftnties  that  are  already  committed  ^''*'""^-'''P-7°' 
 he  tn  mercie  blotteth  outy  tfconuement  fat  is  fusion  he  »ot  ne£UQed,'lTMum  fee- 
 Here  is  fitisfa^ton  firf^,  and  thereupon  the  blottini  out  ofCmne   bur ""/'  J-"""" 
 M.BtiJjo^  tcllcth  vs  of  the  blottmg  out  of  linnc  firfi,  and  of  a  fatif-  ^<^m(»a.xftu»tx. 
 faf^ion  required  after.  Why  doth  he  wilfully  abufc  his  Reader,to-f„*"'^"'-^f'^" ' 
 make  fhcwofprouing  that  to  which  he  alledgcthnothino  3  The  w^'""'^  ^*" 
 thing  that  helhould  proue  is,  that  God  remitting  the  finne  and 
 the  etcrnall  punilhraenr,doth  refcruc  the  making  ota  temporal!  fa- 
 tisfad^ion,  and  he  bringcth  in  Aujiine  requiring  conucnient  fa- 
 tisfa<5lionforthe  remitting  of  the  linne.  His  argument  thenifwc 
 will  frame  it,muft  be  thij; We  muft  vfe  conuenient  fatisfaiftjon  vn- 
 to  God  for  the  obtainingofthc  forgiuenelfe  of  our  finnes.  There- 
 fore after  that  our  finnes  be  forgiuen  vs,  we  are  rtillto  make  a  tem- 
 porall fatisfatflion  vnto  God ;  which  if  it  be  not  a  good  ore,  ue 
 may  take  him  to  be  (brke  naught.   Ofthcnameof  fatisfad^ion  I 
 (hall  fpeake further  in  thelaftfcd^ion;  hereit  is  enough  briefly  toe «*w'.5.c,:«, 
 obfcruCjthat  the  conuenient  fatti^a^ion  fpokcn  of  by  Samt  AuUme  ''''^'^A'"''"^''**' 
 IS  no  conuenient  argument  for  Popifli  fatisra(f^ion.    The  oiUcrcmpuyuii^vd 
 place  cited  from  him,  is  aflat  denial!  of  fatisfud^ion  afterthishfc  /'^''/'•^''•''■-«'«- 
 •  JVhenxre  are ^one  out  of  this  worlAj  there  mil  not  rematne  any  com.  ■v:tnii^mf^t,[: 
 pHnUionorfatisfaUion.  M. Btf^Jop  (iiiby  that  there  remain eth  fa- •(^f,^*(,^J'Jf^, 
 fisfadion  though  there rcmainc  no  compuni^ion;  but  5.v//*y?/>7rucdthus,K\wf 
 faith,  there  rcmaincch  neither  compun<5lion nor  fatisfa6>ion.  But  Idrl^KilJl. 
 although yl/.^(/^^p/  wholcdrift  tendtothatihati  hauefayd,  ycx.ifv*-tremMibi:, 
 1  wifh\hce  gentle  Reader,  to  obferuc  here  how  pretily  he  cir-fi,''.','ieVu«h'"'* 
 cumucnterh  himfclfe.    After  this  //pffaich  hc)there  is  noplace  left  P'^" '» <^^'"- 
 to  com^mUion,  that  isy  contrition  of  hearty  neither  confequently  /<»  fcnttnc"VJ-lr 
 ctnfejfioaoffttisfa^ion.  U  bccaufc  thcie  is  no  place  for  coiTipun-''^'.*.''''^'"'.*"*^'' 
 <5lion  in  this  lilejtherfote  there  be  nofa'ufat^ion  afrcrthislifc.why  Se'laiictcih'' 
 dothhctcl!  vs  in  the  bcginningthat  after  this  life  there  isy^r/ij^^/i.'S^'"^'^.^"'^'^'- 
 Sioto  be  made  mpurgaiorji  iftpe  dte  before  xve  haHefuUjfitiifitd  here ? he.  re  di'Sti,** 
 
 Ccc  3  vvhy'"'^- 
 
768  of  Satis fa6f ion, 
 
 why  do  they  make  men  belecuc,thac  for  the  ic^^  ^tisfaftlon  majr 
 be  made  by  them  that  are  aliuef  T'n^ic  is  fatjsfaiSlion.he  (aith^nficr. 
 this  hfe,  and  he  faith  there  is  nofatisfatflion  afcer  this  life,  and  ihuj- 
 indccdknowethnot  what  to  fay.  Buf  yei  hctell«hvs,  that5.y^«- 
 fiine  thereby  acknowledi^cth  that  hefore  we  go  out  ^f  this  rvorldjhcre. 
 is  place  bit  h  f^r  compHr3ton  (jc[atufMion^  O"  fo  thut  pl(ice{{z[i\\  hey 
 icM^.dcfx-  i^TAiherfor  vs.  Wcl,.bm  what  he  gaineth  iu  the  fcabbcrd,  he  lofcch 
 nuMom.  i.Ntf*e  doublcmthe  daggerjfl^urgatory  fink  into  hell,  they  a;  e  in  a  wo- 
 S2frfXi£!!"'^un  cafe.  ItisPurgftory  {atisfadtionfpcrially  that  they  haue  their 
 qii^mida  faiutri   Immg  by.Now  again'^  Purgatory  fatisfa6l;on  he  giueth  vs  this  ar- 
 ^^mjld  Bmnm,  gnfnenf.wheic  there  is  no  place  forcomnur,(5lion,thcr{:  is  no  place. 
 tu!4ipc:e[i,itqne  for  fatisfa^tion.Bu:  1(1  purgatoty  thcfC  js noplact  for coKr)pun6lion<,v 
 deifTpecc^tx'.'*'*  Thcrt:fore  there ii  no pLice now  Icttfor  Puigarory  farisra<3Ton...A.s..; 
 Stcenimddet      for  faflsfailjon  in  this  lifCjinfuch  fort  as  S.AftHtn  fpcaketh  of  it,  we 
 ntfillcru^'ve-    dcnieitnoc,  Satisfai^ion  is  nothing  clfe  with  him  but  true  rcpen- 
 fiigcimmttmiu   tauce,  as fhalj  be  fhcwcd  hercafier;  and  we  preach  repcnrancCj. 
 ^Z?d'*mn  «j^  not  according  to  the  illufio^s  of  Popery,  but  according  :o  the  truth 
 rMidquMqutm  Qfthe  word  ofGod' 
 
 md^iuckMTM        The  next  words  are  c'lredo^MofChrjfoftofKej  for  whichis  noted 
 remintt:DeHs      Pfooim  hi  Epthtm.  Others  citing  the  fame  work.do  fci  downe  what- 
 
 aurem  jic  aeiei        .  •*  .*^__.  r>i  1  1 
 
 -utnt!!!,!  cicatrix  they  Cite,  as  ex  Hj^omKemitetnEjaiam.  DUttncwordsarcby  my. 
 mqaeacamcii  copv  in  His  third  homilv  de  pce»itemia,!ir^d  th«v  do  indeed  irrefra- 
 uoa^tftigmm  gably  oucrthrovv  Af.i^ijhops  izzisl^chons,  *  Say -not  vnto  me^  I  haus  - 
 ^^tdqu.iw,(edp'!l  finn^d^how  [hall  I  i^e  freed  from  lotKany  ftnnesf  Thou  can  ilr.i^t  Mat  thf, 
 
 fan  i  Libera' lOitciH  '  *  ,        ^     ,,  r    t  1  t      /'  1  t  n     u  / 
 
 ^infiviiixm  »'.-  God  can'.yea  am  he  vei'lfe  blot  out  thyftH'tes^ihai  toitejhiiiUremaine  pfo, 
 fen:,  dfpscc.tnn  pri»t  of  them.  fVhisb  thma  hefals  not  the  body,  for  when  his  heaied 
 to,tqui!«n>jiat     f  .  .  /"^^irLt  l       ^r  1         1  * 
 
 mon.peccam.Exr  there  remaines  a  (carreiPtit  God^oblotteth  out  jinn  es^tu  that  therere' 
 ttngui':  enmfts-  ^(^iyjeth  no  fcArrs  »or  tokjn  offcarre,  no  p:  int  or  (tone  At  ail  but  after 
 won  tffe  ftiit  mc  diiiHsrance  frowfUntfhjKeHt  he  giuetb  thse  iujiice^and  makeih  the  Jin' 
 ^"'^■l  -dempt  »^^^^'''^^^^^^'^^ ^^^' ^'*^^ not jinnedlor  he extinguifhethjinne  c^ ma^ 
 &c<»!cupM.i.  kethttnottobfy  jeaasifithadneuerbene.  Which  wordsareappa- 
 ^tlfo'flmqm  rcntiy  fpokcn  of aauall  fmnc^.nhe aa  »>here^fifpa/^.,gs Sij^uftme- 
 viMtre  noapof^  faichj»'«'&  the  time  tvheremthejare  done,  but  the  guilt  remasKeth,  till. 
 oZ'ffpr7^-  h^^irdonitt  beremitted.  Now  God  fo  remitrcth  it,  fairh  Chryfoftcm,. 
 mm,rtatmtu  a^thitnoprint  thereof  remaoteth.  \{  no  print  thereof remaine^  ifitbe, 
 "^el^fdotc'rer  ^'^['f  f^^<i**'**«r  bene.,  bow6othM.Bi/hop  then  lejlvs,  that  after 
 musipfi:ts  imhl  forgiuencfle  there  remaincthftiil  agiiiJcoftcmp.^ralJ  punifKment? 
 fwir*"'*^"'    This  is  ihe  point ;  why  did  he  nocaiilVei to  it  ?  vvby  doth  he  tucna 
 
 his. 
 
ofSAtisfadiom.  j^^ 
 
 his  fpccch  from  a£lual  finncs  whereof  [he  place  is  meant,  to  ori^i- 
 naUlione  whereof- it  cannot  be  meaot?  bccaufcthouohhc  icjl  v« 
 ihatorfginall  finnc  rcmaincthnot,  yc:  he  cannot dcnic  but  thic 
 roincfcarri'orligne  thereof rcmaineth  in  the  concupifcenccofthc 
 flcfli.But  Chrjfo(lome  denicth  the  rcraaining  of  any  fear  or  fionc 
 which  can  no  oihcrwifc  be  true  but  onelyinadua'lfinnes  wh^rof 
 norhing  but  the  guilt  rcmaineth,and  which  by  rcmifnon  is  perfc(S- 
 lydoncaway.  But  that  original!  finnc,  though  the  guilt  be  remit- 
 ted, yet  as  touchino  the  corruption  continue  ch  Hill.hach  bene  f  uffi- 
 tJCnllclTjcwcd  before  in  the  handling  of  that  qucflion^ 
 
 As  touching  the  place  oi'Amhrofe,  I  wjil  not  gainfay  that  which 
 M Bifho^  anlwcreth.  AmBrsfe  faith  as  M.PerkJ^ns  allcdocth,  ''  I  ii^mirof!  L    * 
 readcof  Feters  tears  ^hut  his  fatisfaciion  Ircadettot  :  hut  fat  is f ah  ion  ^>l'.io.e.,p.xi. 
 is  not  there  taken  in  thatmeaning  whereof  we  fpeake.Hr  mcaneth  lltS^Z 
 indeed  that  he  vfech  no  apology,nocxcufcor  anfwer  for  himfclfc  ««'»»«'^r. ' 
 butyceldedhinifclfcvvith  tearcs  to  the  acknowledgment  of  that 
 that  he  hath  done  amiffc.Thc  word  o(pt/iifa^/o  is  here  very  vnpro- 
 pcrly  vfed.and  therefore  may  very  eafily  be  ro;ftakcn,withouf  any 
 purpofc  of  cofinag't  or  fraud.   I  might  as  well  obie6>  cofinage  here 
 loM.Bi^of,  who  raking  vpon  him  to  make  goodhisanfvvcr  by 
 another  place  of  Amhrofe^  allcdgerh  for  another  place  (he  very 
 fame  which  M.Pcrl^ns  cited.  But  Amhrofe  hath  the  words  indeed 
 in  another  place  iii  one  of  his '  fermons,  and  therefore  we  willnot  ''^"■<*'^'«"*':'- 
 charge  M.Bt9yo^\iZic  u  ith  cofinage,  there  being  other  wife  euery  STJ'I IV 
 whiicoccafionscnowro  difcoucrhim  tobe  a  cofiner.As  for  that  ^^'•^'■''''^'''y 
 which  he  faith.that  Vcter  fought  by  tears  Sid  i>itter  weepiK^  tofatif-  ueur^ull'^ti 
 fig  in  part  for  his  fuult^wt  take  him  to  dcalc  very  abfurdly  in  that  he  '^'f^'''f^'','f>'* 
 ihould  go  about  to  make  the  Apolllcfoabfurd,  as  tothinke  j^g-/"^"*'*/*"- 
 fiicddingofafcw  tcarrs  to  be  any  part  of  the  redemption  of  Co 
 great  a  finnc.  The  Apoflles  tearcs  were  no  pare  ot  Popifh  fatisfa-  ^.J^'f'^'l,  t'^ 
 ^ion,but  the  tokens  oftruerepcntancCflamencing  the  wound,but'^''"^'"°^5"'''* 
 fccking  the  cure  o.ieiy  in  the  fatisfaaion  of  the  croflc  of  Chrift.  As  '^'^''^Jf-.Z^'^c. 
 for  that  which  he  ailcdgeih  from  /Imhrofe,  that  "^^r  that  repcn,eth  cfw^ff^'n.itd 
 wiij}  with  his  tears  rvafj  a  vraj  hi4  fin :  he  needed  not  for  that  phrafc  VjZuJ'.hh.AQ. 
 to  luuegonc  fo  far,he  might  iiauc  found  it  in  the  places '  before  al-  o/>.:«.  l^"« 
 Icdgcd.But  he  fpakc  thercm  as  we  many  times  do,not  as  rhinking  '^^^J'/rM^r* 
 the  tearcs  of  the  bodie  to  be  the  wafliing  away  of  the  finocsof  »/?f^''-^:'"•'^ 
 thc  loulc,  but  as  to  no;e  that  the  weeping  and  tearcs  of  faith '^^^7 *'***'^"' 
 
 C  cc  4f  do 
 
77*3  OfSatiifaBion. 
 
 do  obtaine  of  God  the  walliing  away  of  our  finnes  in  the  bloud  of 
 Jcfus  Glirili  In  the  other  place  S.  dmhrofe  faith  thus :  "^Let  vsfeel^ 
 «f  !i*!'?^'omm  Chrtji  in  om  Ufi  tmesy  let  Vi  embrace  hisfeete,  and  ivor/htp  htm,  that 
 t»temi,erimfim  he  mnj  faj  vnto  vs^FcArc  not '.that  is  Je  Are  not  for  thtfns  (^imijtittiei 
 pTaZur"ed7'  of  the  world  \  feare  not  for  the  tvattes  ofhodilyfitferingsjam  thefor^ 
 ena.&adoiemus  £,tteneffe  of /i>}»ss,  So  loFig  38  ihcrc  IS  neccffityof  puniOimcnc,  ef- 
 wbil%okfime.  pccially  luch  a  "  hdhfli  punillimcntas  they  /ay  is  in  Purgatory,  fa 
 r«,.d5//,W;f«r.- long  there  is  iuft  caufcoffeare.  But^. /fw^^'o/i^telleth  vsheere, 
 rrS/ifTmire*  that  Chrift  by  forgiucneirc  of  fmncs  takcth  away  all  occafiunof  • 
 Abiniqiiiutibia    f^arc  *,  that  in  our  finncs  and  iniquities  hec  leaucth  vs  nothing  to  bff  \ 
 Z7el%hib^'   afraid  of.  It  foUowcth  therefore,  t'nat  after  forgiucncife  of  finnes  I 
 torpordiumpafi-  jj^^j.^  jg  p^  further  puniflimcnt-Oo  further  facisfa6lion  to  be  made. 
 feccatorumre-     Hccte  M.  Bifhop  againc  putteih  ott  his  Reader  with  a  dodge  :  If  ij 
 rl!//'  *      '-  {^'^^^^^'^^)h<*'ioringandferui»gofC9dxp(emayheepHtoHt  offeareof] 
 hh'^.cap.\'.Vcenaourfnnesandihef(i-4}(hmentofthem^  thendo.hit  follow  that  praieri,  \ 
 
 '*■ 
 
 %'"ofiT/'*Z  '^^dfuch  Itksferuice  of  Chrtfi  doth  ac^ftite  vs  of(ijf, ' and f At  is  fie  for  th 
 
 raiffimmi  eiiiiu  pAtnc  due  to  them.  Which  IS  as  leaden  an  an!  vver  as  if  a  man  Ihould 
 
 ifr^pamfmftu    f^^,  rf  by  incfcating  &  praying  the  Pbyficion  I  obtaine  of  hi'rn  a  me- 
 
 fai^i debaijjit pec  d'lcmc  whercby  I  am  cured,  then  myintreatjng  and  praying  is  the 
 
 Um'Itunitlie.    ^cry  niedjcinc  it  fclfe  by  which  I  am  cured.  P  or  what  do  we  fcckc 
 
 Chrilfjworflhip  him,embracc  him,dcfire  him,pray  vnto  him,buc  ta 
 
 berclecucd,  fuccoured,  comforted  andfattcdbyhim,thatinhini 
 
 vvemay  hauefatisfadlion  and  tcmifllon  of  our  finnes  ?  What  mad-, 
 
 nclfe  is  it  then  to  make  our  fecking.our  worfhipping,cur  praying,-- 
 
 to  be  themfclues  the  fatisfaiStion  that  we  profcflc  to  feekc  in  him  Y 
 
 But  fuch  madncire  doc  ih^y  runncinto,  who  will  not  fubmit  their 
 
 right  mindes  ro  the  obedience  of  the  faith  ofChrirt.  In  thencxc 
 
 *nierdH.i>t'V(a!.  placc  followcth  Hterome.  °  That  which  is  couered^is  nstfeene  5  that 
 
 3 1.  Haod  tegitur  vfhich  is  fsotfeeniy  is  not  imputed  \  that  which  is  not  tmp'dted  is  not  pu- 
 
 lunviieturXn  m[hed.  HefpedkcfK it fotcxpofitionof the  wordsof Z)(i»idf,  ^ Blef^ 
 
 impumur :  quod J'gd  ^  ffjg  ^^;,  vchoft  vnrighteoufneffe  is  forgiuen^and  vcbofefinne  is  co>. 
 
 nee  pmietHK      Hcred  ;  hUjfed  if  he  to  vohom  the  Lord  imputeth  no  finne.   Now  if  the 
 
 iPiiLjj.i,       forgJuingof  (innc  be  not  rhe  impuringot  finne,  then  where  finnc 
 
 isforgiucn,  thercisnopuniflimcnt,  becaufe  there  is  no  imputation 
 
 ofthatro  which  the  puniHiment  jsdue.  ihatvohichtsnot  (wpnted^ 
 
 is  not  ^anifhed.  Tomt^  faith  Ai.Bifhop^rvith  hell  fire.  But  that  anfwcr 
 
 will  .10:  fcrue  his  turne  :  for  if  it  be  any  way  punifhed,  it  cannot 
 
 b«  Taid  not  to  be  impuccd:i:or  whence  aiifcUi  the  punifhmene 
 
of S  At  is  faction,  jjf 
 
 buifrom  fhc  impucation  oft  he  Cwuq  ?  Now  o^not  impfutn^  S.  Att- 
 iiine  tcllcth  vs.  that  *l  when  (iti^e  is  not  tmfmed,  a  man  u  takftuu  tfhe 
 ■hidneuerdoneit  So  filth  S.Bermird,t\\^t  ■  wlutfocuer  God  hath  de-  ^'t'?'"^!'!'. 
 tsrmtncd-fiottoimfHie,  ittiastfithiiinetter9ene.  ir  itce  as  iht  liad  "■'-'*': io..;m„t,. 
 Dcucr  bene,  it  a  man  be  takenas  if  lie  had  neucr  done  ir,  how  then  '^"''/"f "'  ■"•"^ 
 idozh  Af./ffpJoptd\vs,  ihattheieis  Oiil  afatisfacflion  and  pun  fli.  i^'-2«i"/ «;«/*- 
 iDcnc  to  be  endured  for  it?  But  there  fore  he  bringcth  vs  another  o^fX?"'"''^' 
 (anfwer,  fuch  as  for  vjhich  he  dcfeiueth  robe  admired  for  a  uifc  &  ^ '^<"»--nCam. 
 •  well  learned  nun.  Sinne  may  he  [Aid  to  be  coucredwhen  not  orjelythe  tlb^tlZlm* 
 fait/t  is  p,trde;jed,  hut  alfo  allpHnt^imtw.  due  vnto  tt  iifull)  p^ysd,  S  o  /*'"*"  ^f  >""*(":» 
 ■  then  whereas  in  briefc  Hterome  {iith,7/oe  ^i/ine  that  vs  coutred  i^Kotjlcriu""^""^ 
 fhnifhed  :  his  meaning  mult  be,  that  it  is  not  couercd  till  it  be  fully 
 :  punilhcd  :  nay  he  is  inade  direftly  to  contrad  (ft  himfclfe^^  to  fay, 
 \The  fift»e  th.^i  iipuntfjjcd,  isftotptimfhed.  VVould  notaman  thinkc 
 i  him  to  be  out  of  his  right  wits  that  maketh  fuch  wrong  confirudi- 
 I  onsofpiaine  words  ?  As  for  the  words  of  y^/'>7^?'^/<r  which  he  brin- 
 I  geth  in,  what  is  there  in  them  concerningpunilhmenr  afccr  the 
 pardon  of  the  fault?  He  fpeakcth  o^comrtug  former ftnnes  xptih  bet- 
 ter workes .  but  of  couering  them  with  nunjOimcnt  he  faith  no.  !J°'"'♦^■^ 
 thino.  Audasforthai:  which  he  faith,  though  at  large  itmay  be  A'^ij.tVw./j* 
 conllrucd  well  enough,  yet  according  to  thecxaifltruth  of  Scrip-  tfm,'IuZ'''d,''S 
 turc  itisvntruc,  namely  that />/»»?/ 4rtf  vndcrftood  ihttetobecoue-  >!f>'p^cc.t:cru,/i. 
 red  mthgoodworket,  as  is  plaineby  that  the  Apoftle  uitncflcth,  V.jittulfinmt 
 that  the  Prophctin  that  place  dcfcnbeth  Uheble^edneff'eojtheman  ''^''•'f  wdutudi- 
 to  whom  the  Lo/dimputetb  rtghteottfneffe  without  ivoriies.  But  t\)ex''!!/u"!'^pf'/'' 
 txnzcouerir.goffiwe  is  that  which  S .Bernard  {}p^Akz[\\ oi ^  when  in  i^-Sl^'^'otum 
 one  place  he  faith  that '  the  lone  of  the  Father^  and  in  another  place  naT,mlTu»^\ns 
 that  "  the  righteoufneffeofChrifl  couereth  the  maltttade  ofoH>-(im.^'f"]'*°^"'yf^t' 
 And  ofthofc  words  of  D<i«i<^,  it  fhall  be  worth  thew-lile  toheare /iwrTJ^Mr*";)^ 
 what  Saint  /luflineimh,  and  to  conhder  how  well  M.Bipoops  an-  <^^f-[<^q<**r>*'n^ 
 fwer  accordcth  therewith.  "BecaftfealtisimpMiedtograce^Caiih  he)  ctoper^fHu',* 
 and  not  to  our  merit,  hlfjjjd  are  they  xvhofe  init^uities  are  forgmen  '^"'/''«'>'»^'*'''« 
 and  vphofefinnes  are  coucrtd.Nqt  in  vehome  no  Cms  are  found,  but  xrhofe  cua  DtuMj.uit 
 finnesare  cottered.  7hejf  arecouered,  they  are  hidden^  '^'7'"'''*^'^'''' ftlX'^rV'/'^lfr 
 jhed.   If  Gad  haue  couered  [innet ,  hee  lookfih  not  on  the  m-> ;  tf  be  i:  anvnaduirtrt-^ 
 looks  not  on  them,  hemptdeth  thfmnoti  tfhe  mind  ihem  not,  he  w,/^  f' ""''*■( ''""^'"i- 
 not  funtfh  th:m  he  rvtH  take  r,o  k^otvledge  of  i hem,  he-  chufeth  rather  to  't-n-.  »•  *.j.'  tgnef. 
 f»^im  them,  if  forgiucncirc  of  lirincs  be  fuch,  as  that  God  ihcncc-  ^f^;;^-*^''  'iP't 
 
 fonh 
 
772  OfSatufa^mi'' 
 
 foorth  lokcthnctontHfm,  niindeththcm  nor,  takcth  no  know- 
 ledge of  them,  punifiieth  them  nor,  let  vs  know  that  that  which 
 ,  M.  Bipjop  faith  is  an  vntruth,that  hec  ftill  refcructhfliarp  &  fciif  re 
 punirhment  both  in  this  life  and  in  cheiife  tocome  to  bee  infli(^ed 
 tor  them. 
 
 The  force  ofthe  faying  of  Chryfoflome  which  is  the  Iafl:,ftandeth 
 in  this,  that  he  denicth  that  the  A^Gfiles^andProphets^Mndholy  men 
 endured  theirfHJferittgsfoypum^ments^  hm  that  tbej  might  be  k»owm 
 t&  h  conqMerersitt  the  fight.  The  place  fhewctb  that  the  aftiii^ions 
 ofthe  righteous  and  faith  full  haue  not  the  nature  of  puni(hmentf,* , 
 but  lie  vpon  them  for  other  refpedVs,  &  therefore  not  being  in  the 
 nature  ofpuniflinientSjtheycannor  be  accounted  for  fatisfa^lions.- 
 M,  ^//A'ffpanfwereth,  that  tbey^ereno  fttni^jmentt  for  their ^ne 
 fnites.  And  why  ?  forthejf(C3ith  [\e)cemmtttedhMt  erdwary  Ughtef- 
 fences tf or  which  their  ordinary  demtionsfatis^edahundantlj  A  very 
 dapper,  but  a  rsrie  fond  fpcech  of  a  remorfleflc  rnan,  whofc  heart 
 yet  hath  neuer  felt  what  the  burden  of  finne  is.  Good  Lord,how 
 .  lightly  doth  he  trip  ouer  with  ordinary  light  efences  j  Surely  the  re- 
 deeming of  thofe  light  olfcnces  required  the  (bedding  of  the 
 bloud  of  the  Sonne  of  God ;  &  is  it  fo  lightly  to  be  skipped  oiicr.for 
 which  the  SonneofGod(hed  his  moft  precious  blond?  Tufli.faith 
 M.  Bipjofj  their  ordinary  deuotios  did  abundant /yftttsfe  for  their  fins. 
 Belike  they  were  proud  hearted  as  he  is  :  they  would  not  be  behol- 
 ding to  Godjthcy  would  not  die  in  his  debt  ;  what  they  owed  him 
 they  would  pay  therafclucs for  themfelues, being  rich  enough,and 
 v/ell  able  to  difcharge  all. But  will  he  make  thofe  holy  men  as  very 
 foolcsashimfelfc,  that  they  neither  knew  God  or  themfelucSj  but 
 would  thinkc  their  ordinaricdcuotions  to  be  fufficient  fatisfadf  ion 
 for  their  fins  ?  No,  no,they  kne  w  well  that  after  all  their  deuotiong 
 they  ftood  in  ne€d  of  Gods  mercy,  that  they  had  flill  to  cry,  For' 
 giue  vs  our  (hzhts^Enter  not  into  iudgement  with  vsuhat  all  their  me- 
 rites  were  but  drolle,  and  all  their  Xaiisfadtions  were  but  dung  if 
 they  were  oppofed  againft  the  iudgmcnt  of  God,as  tofhield  them 
 from  their  fins. But  M.Bifijop  yet  adcfcth  more ;  It  is  nothmg  agawfi 
 Jatisfa^iOMSithat  their  JHrf^jfiyigftijf^erings  were  not  for  t  heir  owm  fas. 
 And  why  ?  becaufc  we  muft  vndcrftand  fotfooth,  that  though  they 
 were  not  fatisfaftions  for  their  owne  finncs,  yet  they  were  fo  for 
 .other  mens,  and  in  that  rcfpe.6l  arccallcd/«r/'^^«j,  as  namely  ex- 
 ceeding 
 
OfSatisfABton,  yj  j 
 
 cwding  the  nicjfurc  of  their  owne  ^w.s.  This  is  rhat  htjpious  mon- 
 ftcr  ot  Romi(}j  apolhfic,  whereby  they  hau€  pijt  the  Samcs  in 
 Chrifts  placc,and  cJiight  men  to  fclc  for  that  redemption  in  them 
 which  they  niou'dfeclccf^jr  a. .d  find  in  him  alorve.  But  we  '/vouW 
 '  gladly  know  o{M.  Bffiop,   where  tUoi^cfurpaf/in^ffiff'eritfgfof/ol^ 
 ,  and  of  tile  Propl.cts  and  other  holy  Saints  ot  old  wcrtlayd, before 
 I  the  ftorehoufe  was  built  ac  Romc-'what  vfc  were  they  put  to.'  who 
 '  wasthedtfpcnccr  and  difpofcrof  them?  What,  wastherea  Pope 
 then  alfo  to  fend  pardons  flying  about  the  world  to  fetch  one  ioule 
 out  of  Purgatory  for  thc/firpaJftK^ff^ff^rtngsoiAnozhaiOt  (lial  wc 
 think  that  ihcy  lay  idle  al  that  while, that  the  whole  haruert  of  the 
 towards  the  end  of  the  world  m;ght  be  broDght  together  into  the 
 Eopcsbarncsf  rhehighPricft  ofthc  leaves  was  oucrfcenc,that  he- 
 did  not  rake  vpon  Iiim  to  be  Pope  ot  Jeriifalcm,for  o(  (.hc(e  furp/if: 
 Jinf  ftfff rings  he  might  haue  raifed  muth  thrift.  Wicked  ciitiucs, 
 thatthus  delude  men  \vi(h  blafphemous  talcs  andhcs,  who  thus  dc- 
 fi/e  the  innocent  bloudofthe  .JonncofGod,  by  mingling  with  it 
 thelcprous  and  corrupted  bloud  of  finfull  men.  They  all  thonghc 
 whoHy  andonclytobc  redeemed  by  Chrift,  andinufiwe  thmkc 
 now  in  part  to  be  redeemed  by  them  ?  They  knew  tticmfclues  by. 
 their  (Innesguiltic  of etcrnall  fuff^ring  ,  and  muft  we  now  thinkc' 
 (heirfufferings  to  be  beyond  their  iinnc  /Butagainft  this  blafj-he- 
 mic.fufficient  hath  bene  laid  before;  albeit  it  is  in  it  (clfc  fogrofly. 
 impious  and  loathfomf,  as  that  the  very  mention  ofit  is  enough  to- 
 make  all  Cbriftian  hearts  to  dctcftthcm.thatarcihctcacheisofir,- 
 
 8.  W.  Bishop; 
 
 Now -to  thereafons  which  he  prodncethforit.  And  alhit  he  like  af> 
 emll  majler  ofihe cump^range  our  <nrgumcnts out  ofcrd(r,pluc'ina  that 
 intheforefro'it  fifotirfiAe^  which  CAuir\preJfeth  out  agmnfivsyjet  ml  v^.tHjiittap, 
 J  ^dofit  of  It, rat  her  then  brake  bis  order.  **"^-  *  *• 
 
 I.  M  'f^s  according  to  Gods  commandement  prcfctibed  fcue-  Ua'-i.^.e,  - 
 xall  I'acrificcs  for  tlic  fins  of  feucraU  pcrfons,  and  ordained  that  they 
 (hould  be  oforeater  and  lelftr priccs,aceordmg vnto  the  diuerfitic 
 ot  t  h  e  fi  n n e s  JVhence  n-e  argue  thw:  Thefe  mtKr  faults  vpon  t  heir  t  rut 
 repejitance.ioynedmthfaitf)  and  hope  tn  Chrtflto  contevterepardoned-i 
 Therefore  thar  charges  in  bupng  off^cnfces  to  be  offerfdfor  them-,' 
 
 thur 
 
774  OfSntisfa^ion^ 
 
 ^  heir  f  (tine  i  and^rayen  in  a/Jlfitttg,  dnring  the  time  oftheftcrijice,  be^ 
 ing^amfulrv&rkjdone  to  appeafe  Godsiu/i^ice^were  rvorkj  offatiifaUto. 
 M.  Perkins  a?tfivereth  many  things,  as  men  do  commonly  when  they 
 CAnnot  wellteS.  xvhxt  they  fay  dtreSl/y  to  thepurpofe  :  Firji/hat  thofeft « 
 ■crifices  were  tyfes  ofChrifisfHJfering  on  the  crojfe :  what  ii  this  to  the 
 pHrpofe^ Secondly ^that  thofe  facrifices  werefatufMions  to  the  congre- 
 gat  ion:  and  whM  needed  that, when  they  had  ejfended  God  onelj/,and  not 
 the  congregation  ^  atin  many  o  fences  it  hapfeneib  ?  j^gatne  ,  iffattf- 
 fatiion  mufi  he giuen  to  the  congregation^  how  much  more  reafon  istt 
 that  it  be  mude  to  God  ?  Readethgfe  Chapters,  andyou  (hallfinde  that 
 they  were  principa//^  m^de  to  obtatHe  rimijjion  of  God,  oithefe  words 
 Leaicvver.  so.  alfo 4o  witneffe  :  And  vpon  that  facrifice,  che  finnc  fhall  be  forgiucn 
 them.  Sothatfacrificeswere  to  fatijfie  Godj  who theretipon forgatti 
 theftnne^  and  allpaine  due  to  it .  i 
 
 R.  Abbot. 
 
 M.BiJhopheWkt  had  no  great  conccitof  this  argument  of  theirs,'/ 
 and  therefore  was  angry  thac  Af./^tfri^/wjrhoulddifgracethcm  byr 
 putting  it  in  the  firft  place.  Ilfiiiiourcdly  it  is  propounded,  andil- 
 f  auouredly  maintained,  but  yet  fuch  learning  it  is,  as  he  with  great" s| 
 paii'^s  hath  brought  from  Rome.  The  foundation  thathclayeth 
 is  a  lie,  and  the  building  that  he  feitcth  vpon  it,  a  ridiculous  confei 
 quence.He  tdieth  vs,that  Mofes  prefcribing  by  the  commaundci 
 ment  of  God  feucrall  facrifices  for  feuerall  perConSjdid  ordainethai,, 
 they  (hould  be  of  greater  &  /e[[er  prices  jaccordtng  to  the  diuerftty  oftheH 
 fnnes.  But  where  is  that  ordinance  ?  why  doth  he  not  excmplific 
 thatwhich  he  faith  ^'where  do  we  finde  in  Mofesh\N^  that  for  fuch 
 or  fuch  a  finne.greater  or  Iclfe,  fhall  be  offered  a  facrifice  of  fuch  oc 
 fuch  greater  of  lefier  price  ?  Surely  he  is  little  acquainted  himfelfi*^ 
 in  Mofeshyj,  and  foroc  Regifter  or  other  gaue  him  a  gudgeon  at 
 Rome,  and  made  him belceue  ihatthe  PopcsTaxapoenttenriariM 
 whereby  eucry  finnc  is  rated  atacertainepricc,wasframedaccorj 
 ding  to  the  fame  law  oi  Mofet'^Ltid  according  to  the  prices  of  th« 
 aLeuK.4.j.      facrificcs  prcfchbed  therein.  We  readc  there  indeed  of  diners  fal 
 c  veil^i  J.      crificcs,3s  in  finnes  of  ignorance  '  for  the  Priefl  ayong  bullocke^  t>fo} .. 
 d  Vcrf.jg.         f^g  whole  con^egatton  the  fame;'' for  a  ruler  a  hegoate-^for  any  of^  the 
 people  a  (he'goate  5  '^for  any  confecrate  things  by  erronr  withholden 
 
II   ardmmeof  two P)ekels\  ^ior  other  trcfpifTc  again(T  holy  thinp  i<-.  fVcrif, 
 f  inorantljr  (.ioncjhej'ame;  for  ^finnc  wittingly  committeJ,:he  Gmc  gch^pe.g. 
 I  lalfo ;  for  the  liigii  ••  Pficlh  yearly  off.-rinj^  for  hinifcU  antl  his  houfc,  j,  ^    ^^ 
 J  \4[fH!lock^  And4ramme\  and  for  the  \\^o\c  \)(:oy>\cUiyo  hce  goatt  and  iVer.j. 
 I  arAwme.  Tliiid  uoificicwercadc,  anci  fome  tew  other  Inch  lil^c, 
 ' '  but  of  facrifices  ofgreaier  or  IclTcr  price,accoi  ding  to  the  diuci  fity 
 ■  lofthcriiincs,vvcrcjdcnothing,  it  isathingthat  A^fofet  and  Aaron 
 
 ncucrlxHcw.  Well,  let  that  go,  !ctvs  fee  what  argument  !iec  hath 
 j  framed  igi\[\(\.\s.ThefemeyiyfAiihs{im\\  ]nc)v^oyt  their  truerepen- 
 I  tance^ioynedwttb  faith  and  hope  in  Chri{l,  rrere  psrdofied.  There  fore 
 '  their  charges  in  hnjiitg  offucrtjices^  their  pains  andprajers  in  'v/^/wf 
 :  during  thetimeofihefacnfiee^beingpatKefhtlworkeSj  done  toappeafe 
 
 Godsik^ice^  were  wot kes  offttisfafiion.  O  what  piincsheere  was 
 ;  for  the  appealing  of  Gods  iuftice  ,  to  (hind  by  and  pray  wliilcft 
 {the  facrifice  was  ofteringJ  Such  cruel!  pajnes  doth  y^,'Zi'//7'7>^  im- 
 I  pofe  vponhis  penitents  for  their  fwect  fins,that  a  man  may  fwearc 
 I  they  are  the  worfe  for  it  all  their  hfc  after.-  Vaineman,  was  this  a 
 I  painestobcfpokcnof,  forthcfejtisfyingand  appealing  of  the  iu- 
 I  ihccofGod  forfinnef  Buttolctihis  paflc,  xi^thehoKcfl man^  of '^'^'" ''^'^c*'- 
 Whom  M.Btihop  hath  fpokenbefore^Hiould  out  with  a  little  Latin,  TaS"//''"^"* 
 and  tell  him  hcic^^^ .DoBor^ntgatu/  MrgtimentHm^\\o\\'^o\x\\y  wold 
 he  be  gjaacllcd,and  fo  fct  at  a  Nonp/tuMui  he  could  not  tell  which 
 waytoturnchimf  What,  becaufe  they  that  ofFcied  the  facrjficc 
 with  true  rcpentatwc  in  the  faith  ofChrift  were  pardoned,  doth  it 
 therefore  follow  that  their  charges  and  their  paincs  were  the  fa- 
 cisfailio  for  their  fins.? The  honeji  man  would  tel]  him,  good  fir^you 
 crrcbyadignmga  wrong  caufe;  for  it  was  not  foi  his  chargf-s  and 
 his  pames  that  he  was  pardoncd,l  ut  for  his  faith  in  ChrifKKc  laid 
 not  his  hand  vpon  himfelfc,  as  to  lay  his  finne  vpon  himfclfc,  but 
 ^helaydit  vpon  the  head  gf  the  dnmb  beafttdiS'm  figure  of  Icfus  Chrift,  |  Lf,„-t , . 
 "  vpon  x\  horn  the  L  ord  would  lay  the  iniquities  eft't  all.  The  i  cfore  his  "^  t-'a-  Ji-*. 
 facrifice,  it  hee  offered  it  aright,was  onely  a  profcfiTion  of  the  hope 
 ofredemption  by  Cbiift,  &  he  was  tlierhy  intruded  in  him  alone 
 10  expert  full  fatisfadion  and  forgiuencflc  of  his  finncs.  Now  thus 
 )ncft«.6U/.ftfri(v«janfvvcrcdhim,and  htc  reciting  the  anfwcr  ly 
 h^lucs^A^kctb^ff-'hat it  thi^ to  thepi.fpofe  f  Very  muchitis  againft 
 hispurpofc,  if  in  the  facr.ficesthcinfelucs  there  were  nothing  ellc 
 bui  a  tiirci^ion  tolcckc  fatisfa«5lion  in  Icfus  Chiift.  f  7/jc  Larv  had  "  Hcb.io.j. 
 ■  '  -  '     ~  thi 
 
77^  OfSAtisfa^m, 
 
 thefhaiovf  of  good  things  to  come,  and  not  tbe(  liuelj  or  fuhjlAntUJi) 
 image  of  the  things  themfelfies.Ti\ci^oit  no  facisfadlion  indecd,buc 
 ondy a rhadow of fatisfadion  tocorncwasto  bee  found  therein, 
 b  ver.4^  For  "it  tvos  VM^oJfible  that  the  h'ohd  ofhals  and  go  at  sPj  on  Id  take  away, 
 
 p  ai\7.x  .  yj^  ^j^j  therforc  the  Law  was  p  aholtihedfor  the  weakpejfe  and  vnpro- 
 ptabUnejfg  ofit.Hovj  fliould  itbc  fiid co  be wea^e^  or  vvby  lliouid hi 
 be  called  VKfroftahle^i^fatisfaUion  for  fins  were  to  be  fi^und  in  it?. 
 Albeit  in  fonie  meaning /Ti.  /^<fr^<»/acknowIcdgcth  inihem^y^-i 
 tisfa^ion^not  toGod,biictotheChurchofGod,as  tcdimoniss  oft 
 theirrcpcntancc,andof  their  dc fire  to  bee  reconciled  to  God  andl 
 mtn^fjat  needed  that,  faith  M.B^PiOp^vf  hen  they  had  of  ended  God^ 
 onelj^aninot  the  congregation ^as  tn  many  o^encesit  hafsa^eth?  [  an- 
 fwer  Iiiaijthat  bccaufe  all  men  are  finnersjCiiery  man  was  by  chcfc 
 facrificcs  to  giue  acknowledgment  thereof  as  touching  himfelfc, 
 and  to  Hiew  his  care  to  be  reconciled  co  G  od,cither  for  publikc  or 
 priuate  offences,  whereby  hcc  had  with  y^ir^<««  prouoked  Gods 
 wraih  againft  his  people  as  well  as  againft  himfelfc.  Vponthedo- 
 ing  whereof,  men  were  accounted  to  the  Church  and  with  nxen, 
 as  fan(5lified  andclcanfcd  from  their  finnes,and  no  exception  wai 
 to  be  taken  againfl  their  ioyning  themfelucs  to  the  Church.  And 
 therefore  for  warrant  of  this  diftin<ftion  the  Scripture  tcachc^h, 
 qHtb.y.tj.  that  thofc  facrifices  did^  janllifie  m  touching  the  purifying  of  thi 
 Cha"  *  '  '^'^  fl'^^*  *^^^  '^'  outwardly  to  men,  but  ^  tofa»^tfiethe  confctence,  tqt 
 acquit  the  confcicnce  of  finncs,  it  referuerh  as  a  thing  peculiar  ta 
 thebloudof  Chrifl.  Bur,  faith  A/.  Btfhof,  iffatufatlton  mujlbet 
 giuen  to  the  congregation Jyovo  mnch  more  reason  is  it  that  it  bee  madi 
 ((^Coiif^TruCjbutvvhacarewcnnfnll  wretches, tbar  wc  fhould  think 
 that  any  thing  that  we  can  doc  fhould  bee  a  fatisfa6lion  to  him  for 
 finnc?  Bucmuch  raoreabfurd  arc  we  to  ihink,that  the  offering  of 
 abruitcreaturc  (houldbce  any  part  of  the  redemption  thereof. 
 Our  fatisfadtiOn  therefore  is  not  any  thing  chat  wee  do  or  can  doe, 
 but  it  is  onely  the  pleading  ol  s  fatisfa<Sion  paved  for  vs  in  che 
 biou  Jof  Chrifl.  Yet  he  fhll  vrgcth,  that  facrtfces  were  to  jatiffic 
 Osd,  beeanfe  it  psfatd^that  vpon  the  facrifce  the  fnne  fljall  bee  forgi 
 tisn.  But  I  haue  already  anfwered  him,  that  ic  was  for^iucn  «( 
 forthcfacrificc  fake,  bus:  for  Chriftj fake,  whom  the  oflFercr  w 
 to  vnjeif^and  therein.  Andwcknow,  that  of  Sacraments  vfually 
 {fiofc  cft:ib  arc  fpokcn  which  properly  belong  to  thofc  things 
 
 whereof 
 
ofSatlsfaftton.  777 
 
 .vhcrcortheyarcfacramcnts.  It  is  rightly  faid  hy  TtrtHllian^  thac 
 jod  in  tlicfc  \^cn^c^^^ required mt  the  things  whtch  rveredene  ,  hut  ^ 
 ihat (trwhxh  tkepvtre done.  Antlthcicforeas  Or7^^«rai(h,as  tou- J^^J'j'/j'Jj;, 
 Ichingtlie  high  Priefls  Handing  lorrh  to  appcafe  the  wrarli  of  God,  ^''■^/'^^''f  »«- 
 whcnthcAngeliwasi^oneroichtohee  the  executioner  ihcrcoiy^l^f/fM'!'.*'^ 
 '  T^je  deflroyifitT  Jngettwculdnot  hme  babied  at  the  high  Pn<rfti  gar-  J  ^'H'-"*  ^'"m. 
 ments m^ideofpufpleyAnd  tr0oI,a*}dlfH?eyi>nthe  vnderft-od  thcfegar-  I'it'i'mvJZju 
 knentrthat  ^jsn/dheeofthe^reat  high  Preieff  ( lefud  Chriji)  iwd  ro^'""!'-^'"  f"'!"'; 
 ^hfm hejee/ded-.cucnlo  wc  aretocoiicciue  that  the  wrath  ol  God /s  ccmnt^ tm- 
 kvas  no  whit  nor  in  any  fore  pacified  bythofc  faciificcs  for  the  ^'^^^^^^^"^'^ 
 things  thcmfclucsihdC  were  done  therein,  but  bee  tcrpcdlcd  in;//.z  ^Lyj^r'^ra*. 
 'thcnuhcbloudandracr.ficc  of  his  oiicly  bcpottcn  Sonne  ,  and'-^''^"'f''^'f'! 
 thcrto  was  content  toyce!dnM.lelrelatisried&  appealed  towards  mtHtxiit^iji 
 /them  that  ofi^vrcd  with  faifh  in  hirn.  "■^"' 
 
 g  VV.  B I  s  H  0  P. 
 
 The  reafan  for  Vi(]vhtch  tndeed  i^  thevery  grouMdvo^rl^offatiifa^i' 
 *n)  may  thm  befrttmed'.ma'^y  after pArdon  obtained  of  theirfttts^haue 
 h-idteryjperallpunip.TKent  fiiyedvponthem  for  the  fame  jinnes^Andihat 
 h-j  Gods  GiYtie order iwherefore after  the  forgtuencjje ef- 1 he/in ,  ftftdthe 
 et email pu,n(bn.eMt  of  n  through  Chri/^j  far t^fuH^fon,  there  remaineih 
 feme  t<irjperallpuine,tobeendHredbj  the  part)  htmfelfc  for  the  fame 
 fn^ti>hich  is  moflpfoperly  that  whtch  vce  callfttisfAUion.  Thsj  denic 
 that  any  Mil  hathbtrMepuysif^jed  temporally  for  afiy  fir,  which  was  once 
 pardoned:  wee  prone  it  fi/fl  by  the  example  of  the  Ifraelites  ^  xvhofe 
 mHrmttrat'ton agamfi  Goi^wM  at  Mofcs  interce^ion  pardoned  ;  t^/ ^'"Di^-i4. 
 all  the  elder  [oYt  of  iherTLj^xtho  had  feen  the  mirAcies  trroMiht  in  ty£~ 
 gypt  for  their  deliueratice^  tvere  by  the  fentcnce  of  God  deprived  of  the 
 fightofiheUndof^romtfe,  and punipjcdiviih  death  tn  the  utldeniefj'e 
 fortheverj  fum;  their  murniHr  at  ton.  TheUke  indgement  ir  as  aiuen 
 ag-ttnfl  Mofes  htmfclfe  and  A:or\,for  not  glorifying  Cod  at  the  w.vets  ^'J"'^***- 
 ofcontradtElion  :  beihofthem^had  thetrfnpdrdoncdyetvrere  they 
 tothaftervfard for  the  fame  debarred  from  the  entrance  ima  the  holy 
 land. 
 
 To  this  M.  Perkins  anfrvereth^frfi,  that  a  man  tnuji  bee  confderei 
 
 in  a  txvofold  effate,   at  he  is  vnder  the  Lau\a»d  as  bee  is  vndcr grace. 
 
 Inihe  former  efiate  all  aff:^t0nj  were  iurfej  of  the  l,a)v;tff  ihe  latter  ^ 
 
 " '    '  thff 
 
77  S  OfSatisfa&ion, 
 
 they  are  tttrfieivKio  the  that  beleeue  in  Chrt^^ffom  eurftt  into  trials" 
 correUions^^reHentions^admomttonffiKlirHCltOHs^afid  into  tchatjoH  wu 
 c/fe  .fiHing  fattsfaUion.  Now  to  the  pur^ofe.ii^hereas  God  (  faith  hee) 
 denied  t he  beleeumg  ffralites;(vitJo  Mc  1  cs  and  A ar on,  f «  em er into  tht 
 la  nd  of  Canaan, it  cannot  hefrea^d  t  hat  it  w  as  a  punifimettt  orpenaltit, 
 oftheUwlatdvponthem:the  Scripture  hath  no  more  but  that  it  tV4i> 
 anadmonnion  vnto  allagetfollomng^  to  takfheedeof/i^offencesy  m 
 Vj^u\]writetht  All  thcfc  things  came  vnto  them  for  examples,  and] 
 i.Cor.io,        vverc  written  for  our  admonition, 
 
 Rcply.^f  that  mil  not  he  afhamed  of  this  attdatr'tow  aJfertio»^Keedt\ 
 
 not  to  care  vthat  he  faith.  Hath  the  Scripture  no  more  of  their fa^jheg 
 
 that  it  was  an  admonition  to  others^.Turne  to  the  original  places  ^ixhere^ 
 
 the  whole  mattrr  inpartieular  is  relatediFtrfitheir  murmurationthen 
 
 Mofcs  intercejfio  for  them,andthe  obtaining  of  the  tr  pardon  ^^U^l^ 
 
 after  all  t  he  refl,  Gods  fentence  ofdepriuation  of  them  from  entring  i«- 
 
 to  the  laudofpromife^for  that  their  murmur atio.  ^gain^  Axon  fhalnot, 
 
 Kumb.14.         enter  into  the  laud,becaufe  he  hath  bin  dtfobedient  to  my  voice :  and  of 
 
 DcHcija.J/.*''**  MofcSjBecaufc  he  hath  trcfpaflcd  againft  me  at  the  waters  of  rtr ife.: 
 
 So  that  nothing  is  more  clearexuen  by  the  teftimony  of  the  holy  Ghofi^ 
 
 then  that  thetr  dates  rverepjortned^and  their  hope  of  entrance  tr.to  tlf€> 
 
 landofpromifecut  offinpunifhrneftt  ofihofe  offences^nhtch  rrer  before\ 
 
 forgiuen  them.  And  thefe  things  betngrecorded,  as Sj?m\  te(i,fieth, 
 
 forouradmonitionandinfiruElioHjWearetoleamethereby^  that  Coi\ 
 
 fo  dealeth  daily  rvith  all  thofefinners  that  h§  callethto  repent  ancc» 
 
 R.Abbot.. 
 
 M.  Bifhep  here  makcth  a  hot  and  a  long  harucft  and  all  his  come; 
 will  not  yedd  him  fo  much  as  one  morfell  of  bread.  He  teJleth  vs 
 that  thcargument  which  he  here  handleih  is  the  very  ground  veorkg 
 ^ffatisfa5iion:noyN  if  the  ground  work  faile^we  may  be  wel  allured 
 That  the  building  cannot  Hand.Wc  deny  indeed  that  any  af  fli(5}ion 
 or  iudgemcntOi  God  harhlienvpon  any  faithful  man  inihc  nature 
 and  condition  ofapuniflimcnt  after  the  forgiueneflc  of  his  finnci 
 The  things thcmfciues,  which  in  their  ownc  nature  arepuniHi- 
 njfnts,  andatthcfirftare  inflidled  in  that  nature  ,  yet  the  finnc 
 being  forgiucn,  lofc  that  nature,  and  become  onely  trials,  pre- 
 ,uentions,admoaitionSpinQtu(^ions;ncithci  do  we  iherin  concciue 
 
 Gods 
 
 I 
 
of  SAtisfMen.  779 
 
 Gods  anger  againftvs,  but  his  fatherly  goodncfle,  andprouidence 
 Si  care  tokecpc  vs  to  himfclfcjihathemay  make  vs  partakers  ofc- 
 {icrnall  life.  Thus  carnall  concupifccncebeingofit  (clfcapunifli- 
 bcnt  of  finne,though  according  to  the  guilt  it  be  taken  away  by  rc- 
 hiidion  of  fins,yctaccording  to  the  thing  it  felfe  rcmaincth  in,  the 
 raithfulljiiotnowfora  f  unifhmenr,  but  for  the  humbling  and  cx- 
 '••cifingof  vsjiom.ike  vs  toknow  ourfclueSjtodraw  vsto  tru(l& 
 
 '.fidcnce  »n  God, to  fliarpen  our  defirc  &  lone  of  that  rightcouf-    \ 
 tidlc  for  which  wc  fight  in  fighting  againll  it.So  death  of  Jt  felf  the 
 •  [vagcs  of  fin  ,bccomcth  tc  the  faithful  as  a  poif:)n  broken  into  a  mc- 
 iiicine,  and  as  aferpent  that  hath  lo(^  his  fting  x^There  isnoflmg  bm  a  ^ei>t.i>tC.:H\' 
 ;W^, faith  S.Bcrnard^ntan  ^o)vdiethfiiaw£^aMdfrni^ethdyifi^.Oihopti/.^,J^,''^./,li^-^ 
 •mtherofmiHrninj  fjith  hc,thouart  turrtedt e ioy\t honenemj  ofvlory  '«*   umcanian- 
 101  it  novo  ^e  rue  10  gtuf  glory  •^thottff^.tte  0^  bet  4tt  vj.dferanentrjitothe  (y^„a,,eHdo  can- 
 'ytngdoMofheattenandthoujittofdeJiru^ionforthefindiytg  of fdua-  t-^t.yfurparts ad 
 \ion.  9,  Atifityi  (mUthctcnf ^ihit^ God itfl'^eddf/ith  for  the  funifh-  maro'r.s.vfilrpirk 
 !t  of /in, and  after  forgiue^ies  offint  he  (iillefc  it  for  the  exerctftna  of"'^  rvo^iam  ghuc 
 \eo>AJneiJ!,thatf\i\u\  v\c, the  fortitude  oj  righteoHjtiejJe  might  p^'C  adm.nuum  rt^- 
 cifcdinouercomiMZthefearetherof.  Thclikehath  bccnc  noted  *'/""'* '"^""'^ 
 
 ,1  --ir  i-i  1-1  foueaptrdi.tenit 
 
 ol  him '  before  concerning  other  ludgements  laid  vpon  tnd^n-  ^dnMotnoium 
 d  in  the  bcsinninv, by  reafon  oflinnc.Now  as  ofthcfc,  foof  all  ^^''"-  , 
 :r.iffli(^ions after forgiucncfleoffinncs, wee rcfolue  that  they  mer&>em,fM. 
 lorno  their  former  condition  and  propcrar,  and  ce^fe  to  be  re-  -•'^•^/'•n-A^'"'"* 
 ]  ngcmcntsandpunillimencs  torhnne,  bifc  nauc  other  t dpc cxs  pecatum  i)*m>u 
 :indvfes  tor  which  they  arc  continued.  Theexamples  foftrongly  ^^f""'-^'*"^'5' 
 yr^cdby  AfaJIer  5//^^/)  make  nothing  againfl  this.  Firft  ,  the  IC- rcmiiji'i('n  prof" 
 iraehtcs  murmure,  God  to  (JT/<7/^y  threatneth  wboly  to  deftroy  J^^^^^'^'^j^^^^ 
 ^heipromifingtomakeofhitnamightypeople./^fl/ffj'prayethvntOtf./f'x/f.tf/Jiwfa 
 iGod  to  vvithnold  that  wrath  from  his  peoplc,&  to  fbrgiuc  the  tref-  l^'^^f^'^J'/t'tt- 
 |j>aflc.God  [tlmU ,'^ I  hatic  forgtue  ti ^accordintr  to  \hy  reque/l :bui  he  ad-  iit<  tmore  vm. 
 \izth,/Votmth(i.wdiKgas  I  Ime  alth,  earth  fhd  be  filed  mth  t  he  glory  ff^^'l'J^^'Jii'!^,^ 
 ^f  the  Lord:  for  atlthofe  men  which  hauefeene  mj  glory  ^  my  miracles  c  Sr'l.i. 
 'Srhich  I  didtn  Kgypt  &  t^  the  tvtldertjerc^haae  tempted  me  thefe  /f«''^*"""•'♦**°' 
 \Timfs^4'7d  h.iue not  obeyed  ttjy  votcccertawlytbeyfhalnot  fee  the  land 
 \tfherof  /(wurevnto  then  fit  hers. Hctc  is  thcforguicnes  ofafin.faith 
 \M.  5/y2'o/?,  andycca  pun.flTrcntenluingaftct.  But  weeanfvvcrc 
 him.that  this  example  alcereth  thcqucfiion,  &  comcth  not  within 
 ihccompallcofihat  whciofweipeake.Foricisoncihing  tofpcak 
 
 Ddd  of 
 
« lyra  ittNuWt  ■ 
 
 780  OfSathfa^fO!*. 
 
 of  the  forgmcnclfc  ofa  finnc  to  the  whole  body*ofa  people,  and  ai 
 Rother  thing  toTpeakc  of  forgiuenes  to  one  particular  man.  For- 
 giucntfTeofa  finnc  toa  wliolcpcoplcis  notabfolutc,  butondy  in 
 a  rcfpeil;  it  is  not  (Imply  the  taking  away  ofa  finnCjbu:  the  taking 
 of  it  away  infoinc  fortjand  therefore  though  it  be  the  excluding  of 
 one  puaifhment,yet  nothing  hindreth,buc  that  it  mayicaue  place 
 foranothcr,  yea  andthough  in  common  there  be  a  forgiucnesjct 
 in  particular  iherc  may  ftill  rcmaine  an  imputation  of  the  fin,euen 
 as  amongft  this  peoplevvcie  many  reprobates  and  caft.a\vayes,\vho 
 chough  they  were  forgiucn  and  freed  in  refpc<^  of  the  defiru^^ion 
 then  thrcatncd,yet  being  void  ofrepentance  and  true  faith,  found 
 othcrwifefpirituaJIy  no  benefit  at  all  of  this  forgiucnelle  God  faith 
 not  here  fimply.I  haue  forgiuen  it,  but  fkaue  forginen  it  acctrdiyjg 
 tothyreijueji.  yJ/o/tf^requeft  was  according  to  Gods  threatning; 
 Gods  thrcatningwas  wholy  to  dcfttoy  that  nation.  In  this  rcf-i 
 pc6l  God  faidj  I  haue  forgiuen  it,namciy  fo,  as  not  at  once  to  dc« 
 ftroy  this  people  according  to  mywrathand  indignation  eoncei-t 
 .  ucd  againft  them.  And  this  Lyra  very  well  obfcrued;  '  Hejaith  we^l 
 e^.L4  Benedick   (faith  ['\t)accordiKg to  thy  requeft^  beCAu(e  he  dtdnot  wholy pardon it^ 
 *tTaVTdrrit      ''^  «»^^  (i^  touching  the  not  deftroying  oft  he  rvho/e  people  at  once.Novf  ■ 
 ftdquin^umad   albcit  in  this  tcfpe^  he  did  forgiueit,  becaufe  he  did  not  wholly t 
 iemttumpoL  forgiueit,  therefore  he vowcth  to glorific himfelfe  throughout  ali' 
 hmftmui,         the  earth, by  making  tj^ra  an  example  of  his  iudgemcnt  vpon  vn- 
 thankfullmen  ,  withwhomno  fights  nor  fay ings  can  ptcuaiic  to; 
 make  them  obedient  to  the  voyce  of  God.Thcrfore  he  uould  for- 
 beare  to  deftroy  them  in  that  fort;and  to  their  (cQd  he  wonid  makei 
 good  the  promife  of  the  land  of  Canaan,buc  as  for  them  he  would  i 
 weare  out  the  whole  mul  tiiu<le  of  ihem^that  notone  of  them  iliold'; 
 haue  the  cnioyingor  fight  thereof.  Thishc  laidasa  i#Jgemen:  im 
 common  vpon  that  generation  of  men,which  had  fo  infinitely  fro ' 
 time  to  time  prouoked  him,  as  that  they  made  him  ^  tojv^eare  thatt{ 
 fp&jni.^  j.M,    they  fhatildn&t  enter  into  hiire(i  gut  yet  in  the  bofomc  of  that  multi* 
 tude  we  cannot  doubtbur  many  there  weiejwho  truly  repented  &. 
 obtained  forgiuenes  both  ofth  is  &ofall  their  other  fins,  &yet  to- 
 gether vviththc  reft  were  depriued  of  entrance  into  that  holy  land. 
 For  God  doth  notexcept  particular  men  from  generall  and  com- 
 mon plagucs,and  when  hertnketh  a  nation  with  famin,fword,pe- 
 fiilcncc  or  other  calamiiyj  both  one  an^o^ier;  good  and  bad  are. 
 
[nh'it^^ntoiU^  Pf^e  arc  (hut  vp  tezether in OKC houpf,  (sithCypriaft,  t^ypf*'^-  fiMtfi 
 andvfhAtfaeuer hcfallethvptihin  wehoufe  we  jHJfertt  maltke.  Uncly  „am  dcmumCom 
 hcCo  ordcrerh,that  what  is  to  a  nation  in  common  forrcucngc  and  &'»^^"»tcr,m 
 punilliment,bccommcthin  particular  to  the  repentant  and  taitntull  qwdtmradvnu 
 a  hdpc  and  furtherance  of  faluation.  And  To  was  it  with  the  bclcc-  '"'^"^'^^^^^^[^ 
 ^ingI(racIitcs,who  though  by  a  common  judgement  they  were  Mff.Se. 
 CK;;Iud?d  corporally  fromthe Sacrament  and  fignc.yet  were  thcr- 
 ibyfpjritually  edificd,and  learned  with  Ahah4f»,^n<\  Ifaac,  &  /«- 
 (co^fo  much  the  more  to  medicare,  to  deilrc  &  long  for  the  fpiritual 
 and  cucrlading  reft.  Albeit  in  rcfpccfl  ofthe  faithfull  alio  it  is  to  bee 
 vndcrftood  that  Gods  chaftifeincnts  oftentimes  l)'e  vpon  them  af- 
 ter forgiucneflc  of  finnes.though  notfor  punif?imcnts  to  thefclues, 
 yet  for  exemplary  admonitions  to  others, ''  that  (  as  Thomas  Atjui-  h  TJ*.  ^quitt.t% 
 \tuu  fpeakech, )?/&<?;  may  Ceedtfiedky  the  funifhmem  that  were [canda-  W/l}kcn'.Hr'tH 
 \liz,edi'ytheftnne.AndihusS.^u/}i»T\gUt)yCikhthaVthepu»tlhwemp^»''>'l'»f^^ 
 \is  conttKtted  longer  thtn  thejtn»e^  left  theftK»efhonld  Be  epeemed  hut  pY.  '       ""^  ' 
 \fmall,tf  the pmtfhment P^otild  bee  ended  together  with  it.  And  \h\%Ad. » ^^g-'»  J""- 
 /'tfyj^/w/ well  obicructh  in  general]  conccrnmg  that  example  or  x.i\q  orcfi  pcwquim 
 
 II  raelites,that  God  though  his  mdsmcnt  proceeded  not  one  way,  c>*i"^>»'r^rua 
 yet  would  haueictobe  lecne  another  way, though  not  for  punilh*  aim  tUafimrcmr 
 /  ment  to  them  that  repented  and  belecued,  yet  for  example  to  fu-e^f*'^- 
 iiurc times  totakchcedeofcuttingthcmfcluesoff'by  vnbclecfand 
 difobedicnce  from  the  heaucnly  reft,  as  thcfehad  doncfrom  the 
 I  fealeand  Sacrament  thereof,  the  Apoftle  to  that  purpofe  faying: 
 !  *^  Thefe  things  came  to  them  far  enfamples^  and  are  written  to  admomfh    *  ^'"■•^°'**' 
 Z'svpottvihom  the  ends  of thfworldare  come.   Now  as  we  conceiuc 
 in  gcnerall  ofthe  faithfull  of  thatpcople,  fo  wee  do  in  parti  cuh^r  of 
 Mofesind  Aaron. M,  ^i/2;<7p,vrgcthitfetdown,thatiherforc  they 
 cntr.cd  not  Because  thej  tref^affedbecaufe  th?j  weredtjohcdient.  And 
 who  maketh  doubr,but  that  their  treipafle  and  difobediencc  was 
 theoriginallcaufcof  the  debarring  of  themfBut  ftil  we  fay  that  the 
 caufc  of  this  debarring  of  them  beingforgiuen,ihe  cffV<5^  ftill  con- 
 tinued for  other  vferwhich  in  them  was  not  onclymorall,  but  alfo 
 myfticaljGod  willing  thereby  to  giuc  to  vndcrftand,thac  the  Law, 
 which  was  giuen  by  Mofes,  and  the  pricftliood  that  was  executed 
 by  ^<iro»»,cou!d  not  bring  vs  to  that  eternal!  inheritance  which  was 
 figured  by  the  land  of  Canaan,but  only  lefus,  who  was  figured  by  -, 
 
 iafuah^  could  yccid  vnto  vs  thcpofl'cftion  thereof.  Thus  S,  Auftin  I 
 
 X)dd*  maketh 
 
782  ofSntisfMon. 
 
 mak€th  my{!icall  and  fpirituall  application  thereof,  affirming  thati 
 ^Moje.f  didnot  bting  thepe§pli;  oflfraeltnto  the  land  offromfejefl tht^ 
 laxv  which  woigiuen  hy  Aiefes  not  to  fane  ^b  »t  to  conui^  the  (inner  .{hoW 
 fault MlnJib^iS  bs thought tobrin^vs tNto the ki^^gdome of  heauen.Ent^vWy  toanlwer' 
 eap.i9.Nmtmro-  this  poinc  and  to  (lop  Ad,  ^//Tj'o^j'mouthjletvstakcihat  which  thel 
 urram^fromjfZ  famci*.  Auftitt^AnU  in  another  ^Ucc:'°l'Vefe(ke  Geds^uv'tfiment  ii$.i 
 3us,»e videlicet  A<fffjer^ faif h  h?,af7dhe  had sn  a maner  none^bm that  God  at  la(i faitlr 
 fidflLanda'fldad  to  himfio  vp  i^tothff  hi/land  die.  He  fail  h  to  an  oldmat}>Codie:hehai 
 (.omiiicenduptc-  fjoxvfi»i(hedhisyeares\tvhat.(he(ildhe neuer dtefwhat pPimfhmet  is  thisi 
 dmere  putaretur.  He  [hewedhim  there  his  punifhmetytn  that  he  [aid-.  Thofifha/t  net  enter- 
 Ju  TLrtuUdiur.  ^^f^  ffjg  /andofpromifejo  »  hich  l  he  people  vpos  to  enter'  Mo  fa  didhert 
 Mmtmemhb.i.  ,  -  Cell-        ./     /        J  C) 
 
 HJ  Jdim  in  T[<iL  be  are  apgttre  ofjomexjor  he  being  to  enter  tnto  the  l^ngciom  opheauenf 
 
 f)2.^xrini!is      ^^  j^  ^  qreat  pMm^Jmetjt  not  to  cowetothat  landvhich  was  prom/ fed. 
 
 'vmdictam  la  •»  '  n      j  if  rr  r\  ■  J  r      1 
 
 hhy(e,frspc  kuI  JOT  a  time  to  cafj  a  ft}  adovi}  ^and  fo  topajje  avc.<sy^.  Did  not  many  vnfaith* 
 lakibet  wfiqasd  fad j^en enter  wtotbat Imd'tdidnotthey that liHedinthatiarJcomit 
 
 fia extrernum  at:   ■'  i    rr       j         1  s   (■  1    /  r  ii  j  '1  ■       I         t        n    a. 
 
 iili  Dew,^[ccnde  manyeuils  andoffendGoi  i  aid  they  not  follotv  idolatry  tntbat  landt  jf 
 %timante^mo.   ffy^^t  matter  it  n\is  not  to  (riuc  this /a»dvm9  Mofes-.hiu  Mofesn-ash 
 rere  hm  paegerat  bearc  a  figure  ofthem  which  are  vnder  the  laxv^  becaufe  the  law  xvasgi* 
 4^umfuM:niin-  ^enbyMofes  and  he  (her^eth  that  they  which  vnonld  be  vnder  thelav\. 
 rnoritutui?  ^la-  and  WQtildnot  be  vnder  grace  .fhonldnot  enter  into  the  land  of^romtft, 
 o'Anlk'im-  Therefore  that  which  v^asfaid  to  Mo^es  rvas  a  figure  y  not  a  pum/hmenti 
 diciamfuani-vt    what  puntfhmeut  woi  it  to  anold  man  to  dielwhatpuKifhrnh  was  it^not 
 trabl'mtTrmm    *°  '"^^^  ^*^^°  ^^^^  iandjnto  wh'.ch  vnworthy  men  did  enter  f  Here  then 
 pomijjioms  quam  jt  js  plain,that  th-enot  fufferingof  y^/<!'/<?•f  to  enter  into  the  land  of 
 f^/?a'at"*4w^  Canaan,  was  not  a  matter  ofpuninimcfjbut  a  matter  orfii'urc.^ 
 jf^/^w/j^/zo'/.s/i-tooktheoGcafionthetof  of  his  trcfpalfejbutthetrefpaflc  beingrc 
 %lr^lui?j!l'gw  mitted,it  was  turned  from  being  a  punillimcni  to  him  to  be  a  my- ' 
 aceiorum  i»traiiit*{\^xy  of  faith  boch  to  him  and  vs.But  it  were  worth  the  while  here ' 
 ^tmatutrmm     to  qucftlon  with  M,Bt{hopjhovthG  Qiouldmakethenotcntrii;gof 
 3iiar»H0»  venire  all  thefc  into  the  land  ofCanaan^to  be  any  fatisfaiftion  for  their  fii.9>' 
 Imt^omfa'-it   what  did  they  or  fufFred  they,that  mightcarry  the  name  of  a  fatis*  ' 
 •vmbrara  ojitnde-  fa^f^ionfDld  any  thing  herein  befall  rhem^but  what  befcl  to  many  I 
 mMtmniifer'  iuftand  godly  Fathers  before  that  timc?Hc  faith,  theirdaies  wert-i 
 fdiiHtrauerufit  fhoriened.  buthowwercthedaiesof-^tf/<r/and-r^««r<?«{hortcncd^ 
 
 3nillamtttramf    ''  if».  \        n. 
 
 Komeiviiiater-  whcH thc  oHc  IJued to"  1 20.  and thcothef  to  li^.yeares,  almolt 
 r«  y/wj.fj  mu/ta  ^q^[^\q  jq  [hac  Huber  of  vercs  which  Mofes  noted  for  the  ordinary 
 
 I>eum  offinimt,r,t  •  Nonnc &  idololatriamfecutifunt  in  terra  iUafMagnii  erat  non  dediffa  terram  ifiam  Moyft,  fedMo*- 
 fet  vo'uit  geflarc  ftgnrtm  eorum  auifitb  hhe  eraHt  quia  per  Moyfen  data  e(i  Itx,^  (flefidit  coi  cjui  fub  lege  effc  i/ellentr 
 ^[ub  gralH  ejfe  noUiUt  non  intraturm  tn  terram promt/Jiona, Ergo lUud quod  diclitm  (fiMoyJifigurairai^nonpoen/U 
 
 citDC 
 
OfSdtisfMon,  7gj 
 
 '  ime  of  the  liHr  of  him,  ^  The  dayei  ofsur  age  are  three fcote  yeares  ppfitfo.iw." 
 \ndten\c7i  Afofis  w  as  fo  old,  as  tlut  he  faid,  ^  /am  a  hundred  and  ^.Dcw.  j  i.». 
 \vfe^tte  jeares  cU '.  I  can  ttomore  gain  and  atn.  Againc,  v\c  wonder, 
 whereas  Aif.Bijhop  hath  rold  vs  before,  thn fach excellent  holjfer" 
 \oHages  by  thetr  ordiptariedeuothnsfatisfiedaboundiintlj  for  their  /i»Jf 
 how  it  came  to  palfe,  that  gWMofes  deuotions  for  the  fpaccof 
 ireight  and  thirtyyeares  aftcr,could  not  fatisfie for  that  or.c  finnc  of  ^  p^^j , ,  . 
 lliisjbutchatitftilhindredliimfroentringintothcpromifcdlaud?  ** 
 
 iSurely,  M  Difhaf  cannot  well  tclJ  vs  how  thefe  things  hang  toge- 
 ther. Bac  to  conclude  this  point  Af/'tfri^/V/ had  fee  downc  by  the 
 ivordiof  thchoiy  Ghoftjthcvfeof  Gods  chaftifemcuts  towards 
 ;hischildrcn,and  M.Bt^Jof  a^  loth  to  be  acquainted  thcrwith, faith 
 jnothingof  It.  ^fVhen  we  are  iudged  n>e  are  chafiened  ofthe  Lord,that  ^'^^^f-'M** 
 \we  pjguld  not  be  condemned  with  the  world.  The  occafion  thereof  is 
 jour  fime,  ^  For  this  caufe  many  are  weake  and f eke  amo-rigjl  you,  aid '  ^'«r'J»' 
 miyjyfisepe'.bm  the  vfe  thencefoorth  is  not  for  fatisfa^tioii  but  for 
 laJua'.ion^/^^  we  may  not  be  condemnedwith  the  w§r'd. 
 
 10,  W.  Bishop. 
 
 T^ow  to  the  next  example,  which  M.Pcrkins  maketh  onr  thirdreif 
 fotf.  KingDaudwM  puttfjedfor fju aduoultrie afier  his  repent ance, 
 for  the  child  died,  andwasplamedin  the  fame  kj^-dofincefi  by  Kbio-  *?' 
 Ion  ;  and  fvhen  he  h*d  uumbred  the  people , he  woi  after  his  owne  repen- 
 iance.pHwfhedm  the  death  of  his  people. 
 
 M.  Perkins  anfivereth,  that  the  hand  of  Godwasvpon  him  after  his 
 \repent AKce ',  butthofetHlgm:nts  which  bcftll  hintj  were  not  CHrfes  to 
 I  hfm  properly  but  correcitojis  of  his  finnes. 
 
 Reply.  IVhat  dotage  is  this,tograunt  the  very  fame  thing,which  he 
 would  be  thought  to  deny.butyet  in  other  termes^that  the  fim^le{whom 
 •ntly  he  can  bi^ut!e]may not percetue  it :  tfihe  hand  ofGodwere  vpon 
 lix\\\Acorre^ing  him  for  his  fin^and  that  after  bis  repentance :  dtdnot 
 Dauid  then  fufer  temporall  punt(hment  for  his  fnnes  before  forgiuen} 
 *>hich  u mofi properly  ti7 fatisfie for 4 hem.  Teaouer  andbepdethis  p«« 
 ni^iient  inf.'cledby  God  he  of  his  owne  deuotion  per  formed  farregrea. 
 terf^tisfMion,  byp:/ttingonfj(ck^  cloth,  Ijingon  the  bare  ground, by 
 watetiyjg  his  couch  with  tears, and  mailing  afheshtsfood^cfr  in  thit  mofi 
 fi{ifullpligh{,he  mads  mofi  humble  fkt^pUcat ton  vnto  G'od^  to  wa(h  htm 
 
 D  dd  ^  mort 
 
 .14. 
 
t&1.5o^ 
 
 Efaljo. 
 
 jnore  and  more  from  his  inicjuity :  he  nettcr  dreamedthat  this  hyfktij^'i 
 f^Elion  PjohU  be  Any  derogation  vttto  the/atihs faff  ton  of  his  Lord  and 
 SamoHr'.bmintheP[alme[aith:i\)Zi{\.\c\\  an  hurnblc  and  contritCi 
 heartjis  a  fweet  facrifice  vnco  God.  TVe  dsn'te  not  but  theptnifhing  of 
 one^  is  a  wammg  and  admonttion  vttto  another  ^  to  t<fikj  het  d  eft  he  li^i 
 fh  m^y  not^  they  deny,  but  that  ccrreSifon  is  to  the^rty  htmfeffe^  as  an 
 admonition  to  bovareaftervoard,  fo  acvrre^ton  andpHnifhntent  ofthA\ 
 fault pafl:  fFh!chS.Augu(\intvpon  thisverfeofthe  Ffalme,  Thouj 
 hjft  ioued  truth>ff^f<5'^i^  W(7//?/rf;»//,/^j/>'^:Thou  hafl  not  left  theip 
 finncs  whom  thou  djdftpardonjViipuaiOied:  for  thou  before  didfti 
 fofhcw  mercy,  tharthou  mighteli  alio  preferiie  truth  .-  thou  docfti 
 pardon  him,  that confcfleth  his  fault, thou  docfi  pardon  him,butfb- 
 as  he  do  puniPn  hirarclfe:and  by  chat  mcancs  both  mercy  and  trujjir 
 arsprcfcrued. 
 
 ftcc.i.f.m:r.& 
 
 fu\>t.tSxt.^. 
 b  talt  a'.iqvM 
 
 tji  dc  I'atriar- 
 {ha  D.::iid^ad 
 ttUiin  cuTt  Pio  ■ 
 fbeta  miffus  ef- 
 
 fecciitum  quod 
 iammfefat  sui- 
 turn  wrlz  cr 
 iracnKii.i  Dei 
 comminirctur. 
 
 {ativcmn'^rime- 
 7nn,&  Xamen 
 e*-ififtiita  fitnt 
 qn^  lieui flier  at 
 tornminxtus  vt 
 fi:  h;i<n:li.ire:ur 
 afi'to  &c.Cur 
 4  mtj/j  peccata 
 
 »,'<t  imfleuU? 
 
 "JitffionUtbilur 
 
 jemifJtnnrApce- 
 
 fjo-i^oapercipi- 
 .tridi  vita  impe- 
 diretur  xtcrna. 
 
 R.  Abbot. 
 
 This  nrattcr  concerning  D»tW  was  anrwcred  longsgnby^i 
 Ai^liinA'^m-\\\  the  Pelagian  hercfilcc?^  who  hauing  kt  downcfof 
 aru'e  of  the  chaOifcmencs  and  2fflu5li'.>n3  of  this  lif^,  ihit^  before- 
 forfiiiemJ[e  theyare  jmni^imets  ofpnnes-^afi&rforgiftsfics^the  combats^ 
 Cr  exercifes  ofthe  ftijftSiS  bsfoTc  \\As  C^id.bt'iugcihfoT  c'^implcihct* 
 oFchis  that  M^Bif^^ophcTC  obie»flcth  concerning  Duuid.  h  Snch a 
 watterSaith  !ic,  isinJiat4aicdvnto  vs  ^cncemin-^the  PatriarkDautd^ 
 to  xrhom  the  prophet  bchgfent^  and  threatening  vnto  him  theenils^. 
 that  by  the  nrath  o  f  God  f^^ofi/dbe  fall  vnto  him  for  the  fnnc  that  he^  had- 
 comrr^itted^byths  ccnfeffion  ofhisftnne  he  obtained  pardon^  O"  jet  theft 
 things  fo.'hyvedivh/ch  irere  threatened,  that  hefhoa/'d  be  fohutnl'ledbt 
 hisfonneWhy  did  G  cd fal fill  that  ^  whsnhehadfjrgitsen  the  fmne  f  ^Ve 
 are  to  anftver^that  theJiKnewas  forgtHen,  lefithe  manPjonfdbe  hindred 
 from  eternallUfe  :  bftt  the  ejfcS  of  the  threatening  folloxved^  that  tht 
 pietie  of  the  man  might  be  exerctfed  and  proued  in  that  hurailiation, 
 H^rcwasiuftoccalion  giucn  to  Saint  ^^fi/^i?  to  haue  mentioned 
 yI/;^i/??>'^//^<3r/?j-  fatjsfadion  ifhe  had  knowneit,  bur  he  knew  it 
 not,and  therefore faid  nothing  of  it.He  dcnieth  D^W/ afflictions 
 after  forgtucnfiiTc  to  bepunifnments :  he  maketh  the  s{q  ofthcm  to 
 be  thencefoorthonclyfor  combatc  and  cxcrcifeand  triallofhis 
 pietie  and  faith.Thercforc  in  calling  them  corredions  as  from  afa^- 
 
 iUi'4i  mi>^ifiat(raij  e^ftiijarit  t't^iCAi  fmm  in  iUa  l/tmilitatt  c^fmerftur  m^i^robartiur. 
 
 thqt 
 
of  Sat  is  fa  ciion,  7  g  j' 
 
 therinrefpe^lof  timcrocome,  notpuniOiraentsas  froma  ludoC 
 iw  rcfpctS  of  time  paft^wcfay  nothing  but  '.vhat  Saint  y^u/HineCaiih' 
 lAs  for  Dahtds  mourning  afterwards,  cxprelfcd  in  the  ore  and  fif- 
 jticih  Pfalme,  itwasthctcftimonic  of  his  true  repentance  ith*  ex- 
 'preflingofhisdcfirc  to  be  disburdened  of  his  finne,  andtobccfla. 
 'blilhed  by  the  grace  of  God,  tint  hec  might  not  in  (uchfort  fall 
 againc.    His  '  fafting  and  lying  on  the  earth,  werctointrCiitthc  c».S3m.ii.i«i 
 I  Lord  for  thcfparinj.-fthccliilds  life:  but  in  nothing  that  he  did 
 I  do  we  fi<id  any  dreaming  of  fatisfadion  f Ir  knew  well  that  it  v\  as 
 T»  derogaion  to  the  fatisfa6lionof  Clirifttofeckeinhimrclfethac 
 ("atisfa6^ionthat\vastobcfoughtforinChriftalone.Hcknc\v^rhac 
 ^  a  broken  &  contrite  heart  is  afvftet  piCrificetoGod^hmycxhcVx^ZTi  ^  p^^,     ^ 
 ic  nottobcaracnficcpropitiatoricfcrthehnneofman.  It  is  not  it 
 felfc  afjtisfadion  for  linne,  butonlythcdifpo^tionof  him  who 
 fcckechtofindfatisfad^ionintheSonncof  God.  And  this  trol;en 
 4Wc<?»rr/7tf^Mr/'grieuinf;  and  forrowing  for  finne,  isthat  punifTi- 
 ment  whereof  Saint  ^Af//«f  fpcakcth  in  the  vvordes  uhich  Ma(icr 
 'Bt(hopQ\ttK\\^  and  which  he  ciWtihthepttmfhingofnwansfelfe,  and 
 is  the  affedion  wli^rcwith  wee  arc  to  feekc  forgiuenclTc  at  Gods 
 hands.  Which  when  wee  arc  careldfc  of,  God  ftrikcthvs  with  his 
 roddcs and  punifhmenij  to  worke  it  \n  vs.and  to  make  vs  fcckc  the 
 forgiuencirc  of  onr  finncs.  This  the  Apoftlc  giueth  to  vndcrftand 
 when  he  faith,  *  //  rve  veouldiudge  onrjclues^  wefhsulduot  be  indeed 
 vfthe Lord.ii'li'hc  rhouIdUy.thatbccaufc  wciudgcnotour  fcfues       *""'H»' 
 therefore  doth  the  Lord  iudgcvs,  thatthcrchywcemay  be  taught 
 to  iudgc  our  fchies.  Thus  our  finne  is  punifhed  that  it  may  be  for- 
 giucn,  but  after  far^Mueneflc  thereof  Saint  Anfi;Ke  dcn\ci\\  (as  we 
 hauc  heard)  that  any  thing  remaineth  as  a  punilhmcnt  for  finne, 
 neither  doth  this  place  import  any  thingotherwife.  As  for  thco- 
 therindahccthache  vfeth  concerning  the  plague  ini^idcd  for  the 
 numbringof  the  people,  ic  was  more  for  the  puniOiment  of  the 
 people,  then  ofDauid  himfclfe  for  the  numbring  of  the  people, 
 though  by  Daatds  numbringof  them  God  \vould  take  the  oc- 
 cafionofit.  T net ciorc the (\or,cCmh:^  The rvraih of thfL9rdwM 
 kiniUda^aitifl  Ifratl,  aadhemooued  Dauidaaittnft  them,  in  that  ^j,^^' *-^^"->*-*' 
 l^id  :  G 0 number  I [rael and  Ind^h.  Here  therefore  neccflary  it  was, 
 and  rtanding  with  the  gloiieofGod  by  Dauid/pukt,  thatihe  Cm 
 of  the  people  fliold  bcfbrgiucn  as  well  as  Dauidi  Cni.Dauidpukd 
 
 D  d  d  4  for 
 
78^  OfSatisfa^loTP. 
 
 for  them.     HcC  offered  a  burnc  offering  as  it  were  to  tcncT^r  vntr 
 God  the  rnediation  of  kftis  ChiKt,  that  for  his fak c  ficc  nn'^ht  b<  e 
 *      '  nKf^iFull  vnto  them.  Vpon  this  ic  is faid  :  s  The  Lordwoi  appeafec 
 
 forv^rdt  th:  /^vidf  and  the  plague  ceajfedfrom-  ff/aei.  This  mskc: h 
 ph'indy  agnn([  A:f.  Bifiop^  becaufcit  proouethdireclly,  tlvnthc 
 forgiuing  of  the  Gnnc  was  the  ftaying  of  the  p'ague,  not  that  th< 
 pbgue  condiiU€d  alter  the  fargiuenefle  of  the  Imuc. 
 
 ii.W.  BrsHOP. 
 
 Oftr  foHrth  re.ifon  :  The  Prophets  of  God,  wfTenthe  people  werf 
 threatened ivii h  FamifJe,  the  Sword ^  the  PUgue^  orfttchhke^tintlh- 
 msnts  for  their  fmnes, did  commoKly  e^xhort  ihem  to  rvorkes  of  penance-^ 
 Oi  fafiiig^  prater^  kaire-  cloth ^  andths  like. foap pea fe  Gids  wroih  mfl'» 
 Ijf  ktudUd again fi  ih€m:xvhich  hifrirperfortnedh}  them.GodxvM l^ttf" 
 ficd.  So  (far  example  fake)  theN'tffifittes  ^  lona'i  preach^^^  d0iȣ 
 penance  m  facl^  chat  hand  a(heSj  turned  awaribe  femence  of  Goda- 
 gainfl  them. 
 
 M.  Perkins  ayf^ereth,  that  famine^  the  plague ^  and  ftchlil^ 
 ffourgesof  God^  were  not  pnnii^menti of  finnes ^  hut  cone Btous  of  a^\ 
 Father* 
 
 Reply,  This  u  wefl  ^at a^a'mfl  a  thoftfand  eitprejfe  texts  ofthe^ 
 Scripture  ;  wh/ch  dec/are,  that  for  the  tranfgreffions  of  Gods  conmtart^ 
 dements^  he  hathfent  thofe  puNifh  ments  vpon  the  people  oflfrael.  An^ 
 what  is  the  correUionof  afather^  hut  the  pumfhi*7gDfa(hrevf>d  fonnc- 
 for  fame  fault  commipted^  yet  in  a  mild  fort  t  Or  doth  the  Schoole-ma- 
 fter(rvkich  is  Caluins  example)  rvhippethefcholar,  orflnkehim  mth- 
 the  FeruLifiut  tc  punipj  him  for  feme  fauli  ?So  that  great  Ralphitisfeeiey 
 not  tov^derfiandvehAt  they  fay  thefe  lues  ^  whenthej  admit  thofe  [com-' 
 '  ges  of  God  to  be  the  eorreUtonsofa  Father^  hut  net  the  pttni^ment  fur 
 a  fault.  As  though  fathers  vfedtocorreU  thofe fonnes  who  ntuer  of  en- 
 ded them:  or mafiers  toheat  ftich fcholers 04  commit  no f^nlts. 
 
 But  faith  M.i^crk'ms^thefe  pmipJTJieats  he  tending  :&corre^io>f,not 
 feruing  forfatisfaBion:  whatfcKfteffe  ryming  is  this  ?  hy  due  corre^io»' 
 of  the  fault,  the  partjt  is  fat  is  fed  tn  tuff  ice :  and  vehen  he  t  hat  hath  of. 
 fended  doth  ahidefuch  puni(bment  asthe  grieuoufnejfe  of  his  offence 
 di  d  require^  there  is  both  due  correUion  of  the  off.  nder,  and  due  fat  is  - 
 fa^imvntoibepartjojfended, 
 
 ^  HPer. 
 
OfSatisfafUcn.  7S7 
 
 M  Pi!i kins  flKahflreth vntohis  oUf}jift  ofimtHtatiuef.,ilsfMioH,' 
 tkM  fo-^'ooih  our  p  -(jcnnjrs  dor  Mot  fatt.<fie^  Bftt  the  puny  pHKijhcdl^ 
 fail  h  UiCi  h  i  eld  on ;  h:  fit  l<  fad/on  of  I  be  Aifjfia^y  anU  te  fit  fie  i  he  fame 
 \kjthcii  humltatioij ^.td I epci^tpiKce. 
 
 R c ply.    As  wi  fi  j} grant  1  hjit allfati^fuElion hat h  his  vertnefnm 
 
 \ the  ^y.  ce of  God.drcflifi:  '■»  Vf^u huh  u gutc:  vsfor  Chrtjis  fake :  foi» 
 
 ifay  th.jt  Ch •  ifi s  f.in.'  f'lfl mft : cket h  ittr^tr  .HothcrfHtisfuiltoyjM  tttfifo 
 
 .  j  keiT  the  piifjC;p(iltfOi»t  /•'•;  .^  v?;'?/©^,C/'  there  for  e  an  o/diriuarrs  trie  k^tc 
 
 I    q^iue  thut  for afma'J ar.fier .phich  vfOAJit  t,iihe  bcgmningio beedebA^ 
 
 i I  ted :  /ooi^f  vpan t h? fcren.'.mcd c  v  itr.pl;  ofihs  Njituites^  ^fivhom  it  is 
 
 1  not  ceriasne  that  th^y  had  unj  exprrjje  Izj^oxvledge  of  the  AYe/aa^ ,  a»d 
 
 therefore  iverf  ftrr:  enottr^h  off  from  Liywg  hold  on  his  f. it  U  fad,  ton, B  tit 
 
 mo(i  certatKe  q*  ettident  it  is  tn  the  text ^thtit  God  vpon  the  comempl^'^ 
 
 iton  of(heir\TorkjufpfnanCejO(,l^cet/)paffiononihemy  andnat  fatisji. 
 
 ed;  asbjftHrning  auajf  the  threat -fjc'dftib tier jioH^iimffji mavifeji, 
 
 R.  Abbot. 
 
 '""'  Jfisannljrayfnj;  *Fropterej»odve»ifnta,hoc^ge;Dothdtthat»Tertii'aJtti 
 tcecomefor.  AI.  Bi^op[)u\\d-^lhi\tCKQhc(\i.\<:h\'^gtotindivorke.  Hee  ■'^^'"•'^*-*' 
 propcunucth  a  ftti-'fi^ionio  bcc  made  forfint-ies  paflandpardonedj 
 that  is,  after  t he  for^iiicntllcohltcfinsjand  brjnj.c.hvs  arguments 
 to  proouc  a  fatisfcidtionforthe  obtaining  of  that  forgiucncflc.  But 
 wcc  will  take  them  as  thf  y  cone,  though  by  their  ewne  grounds 
 they  be  woirli  nothing, there  being  nofati^fadion  to  be  made  by  a 
 man,  as  we  fliall  ftc  hereafttr/o  Jong  as  hcc  contiructh  in  mortd!! 
 fione,  and  (lill  contir.uing  in  if,  vntiH  by  forgiuenclVc  it  bcc  b'otrcJ 
 OLit.Thc  Prophets  denounce  famine,{vvord,pe (]ilcnce./lir^r;^/w/. 
 fliould  not  hauc  made  any  qucftion,  but  chat  they  denounce  them 
 as  the  punifhmcnis  of  (nine,  as  fruits  and  cffc^Slj  of  Gods  curfc  ac- 
 cording to  the  law.  So  did  God  accordingly  execute  them  in  furie 
 and  wrath,  for  iuft  reuengcmcni  vpon  a  rebellious  and  vnthankeful 
 people.  The  point  of  qucliion  (tool  not  in  this,  neither  needed 
 M.B'Pjop  to  bcftow  fo  much  paincsfor  the  prouing  of  if.  Yet  it  ii 
 tobt  obferued,  that  aUhou^;h  God  in  gencia!l  denounced  and  ex- 
 ecuted thcfame  by  wayofrcuenge  and  punifhmeni,yet  in  pai ticu» 
 larhc  had  alwaics  a  rcfpcdc  to  the  calling  &fauingoHiis  clc(5t,tur- 
 iwngthofc  common  judge nicDts  CO  bee  vntothcm  occafions  of  re- 
 pent an  ce^. 
 
788  ofSAtUpWm. 
 
 pcntance&furm'ngrntoGodtoobtaincofhim  rcn-iifTiono 
 finnes  and  cuerlafiing  life.  To  them  therefore  vpon  their  repcn« 
 tancc  the  nature  of  puniflimcnts  was  altered,  and  they  b<^camf 
 mcancs  cither  to  rcceiuc  them  prcfcntly  to  cndlcfle  bIi(Ic,or  to  f"N 
 thcrthemin  che  way  wherein  they  were  to  walkc  for  the  att^hie-i 
 men  t  of  it.  O  f  this  cnoagh  hath  been  (aid  already ;  but  the  m^ttci 
 heere  is  this.  The  Prophets  denouncing  fuch  plagues,  doe  u  Uball 
 call  the  people  to  repentance,  to  fafting,  to  praying,  to  putting  on 
 fackedoth  and  afhes.TAw  hh^  per  formed, (Aith  M.BiPjop^Godvpm 
 fatisfied.  Therefore  iicwilihaue  vs'to  vnder(}and,tbat  the  doing  ofi 
 ^cfe  things  was  a  fatisfadton,  that  is,  the  paimcntof  a  iufi  price 
 vntoGcd,  by  which  they  merited  the  turning  sway  of  his  fcarcful 
 and  hcauy  wrath.  But  tliis  argument  of  his  foiioweth  not,  becaufei 
 we  know,that  a  man  in  fauour  may  hold  himfclfefatisficd  towards 
 another  vpon  his  humbling  of  himi€lfe,vvhoyct  rcceiucth  not  a  fa- 
 tisfadion,  that  is,  a  iiift  and  fufficient  recorapcnce  for  the  debt  that  ■ 
 h  owing  him,  or  the  wrong  that  is  done  vnto  him.  The  Icruant) 
 »  ,  J  thatought  his  matter  ''  ten  thoufandtaleKts^  when  he  was  called  tQ ; 
 paiment,  fell  downcathis  Mafters  fcete,  andbefoughthim  for 
 patience.  HisMaftcrhccrcvvirh  wasappeafed  andfansficd^and 
 forgaue  him  all  the  debt ;  and  will  any  man  heercupon  fay  that  he 
 made  his  Mafter  fatisfa6lion  for  the  debt  ?  So  is  tiie  cafe  betwixt 
 Godandvs.  Wee  humble  our  fclucs  before  him,  we  praie,  we  in- 
 trcatbimtoforgiuevs.  He  is  herewith  fatisficd,  that  is^  contented 
 andappeafed,  andrcmiitcthchetrefpafle.  5hall  v/cnowhercup« 
 on  fay,  that  our  humbling  of  our  felues,  our  intreaty  and  praict  to 
 forgiue  vs,is  the  paimennt  of  our  debt?  This  is  a  mad  conclufion  as 
 ve  take  it,but  fuch  pretty  knots  wil  fcruc  at  Rome  to  tyc  the  Popes 
 trinkets  togcihcr,and  they  hold  faft  enough  there,  becaufe  no  mao 
 muft  meddle  with  the  vntying  of  them.  But  this  matter  as  Maiftec 
 ^//7^<3/>handlethit,would  require  feme  what  further  to  be  con(jde- 
 ted  of.  We  arc  therefore  to  vndcrftand,  as  in  fome  part  hath  been 
 iinnified before,  that  wccare  toputdilfcrencc  bfiwixt  outward 
 and  ternporailforgiuencffe,  rcfpeding  only  a  temporal!  &  ejrth- 
 Jy  benefit,and  that  inward  and  fpirituallforgiucnellc,  which  fcr- 
 uethfor  the  acquitting  of  the  confcicnce,to  the  obtaining  ofcter- 
 nail  life.  Thar  outward  and  temporall  forgiuenrfie,  is  not  in- 
 dcede  to  be  called  a  forgiuencflc  of  the  fkne ,  but  onely  a  forbea- 
 
of SitUf Action.  7S9 
 
 jringofthc  punirhmcnt.  And  this  forbearance  God  yecldcdnot 
 Dnely  to  true  3n3  faithful!  repentance,  but  alfoto  ihc  extcrnall 
 fjgnes  and  tokens  thercof,procceding  onely  from  worldly  forow, 
 Lrponfeareoftcmporall  plagues  and  puniftinientscitberirnmincnt 
 m  incumbent.  For  we  niuft  know  that  God  ordcreth  the  admi- 
 hiftfation  and  goucrnmcnt  of  the  world,  not  only  for  the  bringing 
 lof  his  clc6l  vnto  cccrnall  life,  butfo  alfo  asfcructh  for  mainte- 
 nance of  publikc order,  and  fhtC; and  focieiic amongft  men. 5'uch 
 V  tlic  wickednclfe  of  mans  nature  and  pronencflc  to  mifchicfe  and 
 violence,  tolafciuioufncffeand  hlchinclTe,  and  all  kindc  of  iniqui- 
 tie,  as  that  thcftateofmcn  would  grow  intolierablc,  \i  God  did 
 nsrtakecourfc  both  to  reft  raine  men  from  tharcnormitie  andcx- 
 ccllcoflinne  whereto  nature  tcndcth,  snd  to  giuc encouragement 
 ro  thofe  courfeS;,  which  feme  for  the  common  good  and  benefit  of 
 mankindc.  To  which  purpofe  Cy^ri-Anvzx^  rightly  faith, "  If  Gods  c  Cy;>r.cot-.Dc' 
 C!vft<re  and  tudgtmsm  did  not  inter pf«  it f elf e  amidji  the  dowgs  o/^'jjl''^f*X'7'''^ 
 f»e^,  h9)vgreAt  prefttt>ij)tion  would  there  be,  growing  fccure  and  eare-  mMudiuuM 
 
 'ij.  by  ih:  tmpunitte  of  fmne}  Now  therefore  when  men  grow  to  "^*'^"''*!^"""'"'* 
 ojtragc  &ex:rcmity,ne  knJeth  amonglt  chcm  hi^'^fori'inigemfts^  biuauUciafa. 
 th?fvord.th:fAminejhepeflilence.\\[\\c\\^xt'aiitireretheloppina<:^^'''°'i^^^ 
 frHni»gofma>iktndy  vphs»thsjgto\v  too  proud  and  ranke^  and  hereby  aEzcch.14.21. 
 he  re  Jredcth  the  infolencics  and  difordcrs  that  are  foundamonsl^  ^  TenuLdiani-  . 
 
 ^  ij     w:z  cap*  1 4 .  r>  tf- 
 
 them,  B'l;  when  men  vndcrltanding  the  wra' hand  iiidg<?ment  of  Hfr.i/«-riiv.t- 
 God.do  Cbew  their  dread  and  fearc  thereof,  and  yecKi  themfclucs,  "^"  tonmHth 
 though  bur  ciuillvjto  be  reclaimed,  he  Hieweth  himfclfe  omw  •^Xi^'deputnnit^tiH. 
 lyappca.'cdandutisficd,  and  pattcth  vp  thcfword  which  he  had  S2:;(''.'';,. 
 dravvneagain(i  them.  Thus  though  the  Niniuittfs  were  heathens  w»'«/'««.ifl«, 
 &ii)fidcls,yct  when  vpon  the  preaching  or/<7>;v*i-£hey  put  on  fjck- 
 Gloathandafhcs,  and  Hjcwcd  tokens ofrcpencance,Gnd did  for- 
 bearc  the  dcftruvftion  that  lice  had  proclsimed  ogainlt  tlicm.  So 
 when  Ahab  hearing  by  tlie  mefTage  o^  Eii.ts  the  fierce  wrath  of 
 Godconcciuedagamlt  him,  did  iTicw  him  lelfcmoucd  thereat  by  fj.KWv.i. 
 hendtug  his  cloaih.'S,  and  fijhig,  and  lying  infuckcbth,  though  he  »7.iy. 
 V'crcamoli  wicked  man.yer  the  Lord  fomwhat  relented  from  the 
 fenicnce  that  he  h  id  denounced,  and  deferred  the  execution  ihcrc- 
 offrom  the  father  to  the  fons  time.  Inlikefortiht-pco-ilcoflfracll 
 when  they  cucry  while  by  idolatric  departed  from  God,  yctvpon 
 huajblin^ofihcinfciucs  at  the  feeling  of  Gods  hcauy  hand,  found 
 
ypo  cf Satis fii.crion. 
 
 mercy  &  dcliucrance  from  the  tyi  any  cf  ciic?r opprelTours,  though 
 by  the  fequcH  ii  fiiil  appeareth,that  they  did  it  with  a  faithielTe  and 
 falfe  heart.  Thus  God  yceldct.J  temporail  bcncGt  tooucwarddif- 
 ^iplinc  and  confo!  njity  to  his  law€s,  and  fiicwcth  his  regard  thcre- 
 ot  for  the  courfc  of  this  life,  cuen  in  them  towards  whom  he  hath 
 no  purpofe  ofcucrlafting  life.  Now  although  towards  infidels  and 
 hypocrites  vpon  outward  fubmifiion  ,  God  fhcw  bimfclfe  out- 
 wardly fatisficd  and  contontcd,and  do  yecid  thereto  thcrcmitting 
 oftcroporall  puriiQiments,  yet  Af. Bifh op  v.'ill  not  hereupon  con- 
 ci iide,that  they  hmc  made  a  (aii£fa6iion  to  God  for  their  fmnes^be- 
 caiife  thev  themfelucs  teach,  that  no  man  liuing  in  mortall  finnc  of 
 impenitencie  or  infidelity,  can  performc  any  worke  of  faii^facn^ion 
 vnto  God.  So  he  himfcUc  here  tejleth  vs,  that  all  fatiifMionhatfi 
 hii  verttit  from  the  grAce  of  God  dwelltftg  in  vs,  which  tsgincn  vs  for 
 C/?r/y?tf//<?4^j  whereupon  it  folio  weth/hat  where  the  grace  of  God 
 dwellcth  not  by  the  faith  of  Chrift,  there  can  be  no  vcrtue  of  fatif- 
 fa6tion  in  any  thing  that  is  done.  Themoreynlliamcfaftman  he, 
 vithin  fourc  lines  atter  to  bring  the  Niniuites  for  the  proofe  of  their 
 .fatisfa5lion,  of  whom  he  himlclfe  faith,  that  it  ynotcertainethAi 
 the)  had  Any  exprejje  kj^owledge  of  the  AiffffiM(hc  ftould  haue  (aid, 
 it  is  ccrtaine  that  they  had  none)  and  therefore  Jverefane  enough  of 
 fromUying  hold  onhii  fatisfaUioH^  andconffquently  were  far  re  olf 
 from  the  participation  ofthc  grace  ofGod.Buc  all  is  one  with  him ; 
 it  caricth  afliew,andiiiatferuethbisturne,  making  no  confciencc 
 at  all  of  abufing  the  ignorance  or  vnaduifcdncfie  of  his  Readcr,and 
 onely  regarding  to  vphold  a  fide.  But  now  as  touching  fpirituall: 
 forgiuencfie  €i  linnes,  for  the  acquitting  of  the  confciencc  inward- 
 ly to  God,  all  that  mourne  and  vvcepe,  that  rend  their  clothes  and,' 
 lyc  in  fackcjoth  and  afi»es,that  is.ihat  performe  outward  tokens  of 
 repentance,  arc  not  partakers  thereof.  The  reafon  where ofis,  te- 
 c:aufc  thefc  workcs  ofthcmleiucs  dofpiritually  yceld  no  farisf2(5ii- 
 on  or  contentment  vnto  God.  Then  do  they  obtamc  true  forgiue- 
 nefle  andremiflion  of  finnes,whcn  they  arc  v(cd  only  as  affc(Siions, 
 wherewith  weplead  to  the  throne  ofclic  mercie  ofGcd  thefa'ji- 
 ii&Aon  oflcfus  Chrift,  that  not  for  the  things  which  wedo,  hut  for 
 gMatj.iy.       hisfake,and  ^//y^/w, according  to  hispromirehemaybcT^-//^/^^- 
 /^^  towards  vs.  In  his  name,  not  in  ourownc  wc  comevnto  God; 
 for  his  ir.erits,  not  forowne  we  bcgge  of  him  to  be  mercifuH  vnto 
 
 vs; 
 
OfSatiifa^ion.  79 1 
 
 •s ;  tcftifying  by  our  repentance  the  feeling  and  grecujncc  of  our 
 vounds,bu:  profc  (Ting  to  cxpc^  in  him  ondy  the  medicine  for  ihe 
 lurc.  Neither  do  we  herein  bcgge  the  point  m  qucnion,as  AI.  Bi- 
 \}of  alledgcth.bu:  we  glue  him  plainc  and  currant  anTwcr.  We  de- 
 |jic  that  vvhich  they  .iflirme,  that  workes  of  pcnnance  are  true  fatif- 
 •acfUons  to  God  for  finne.  They  fceke  to  proue  ir,for  that  God  vp- 
 );i  the  doing  iicreof  isappe3[cd,and  forgiueth  finncs.  We  anfwcr, 
 -.  K  where  God  vpon  the  doing  hereof,  giucth  forgiucncsof  fins, 
 ,tisnoiforthewoiksfakethat  is  done,  but  for  that  the  doer  by 
 [aith  fcekech  and  findcth  the  waning  away  thereof  in  the  bloud  of 
 nclijii  ChriO,it  being  he  only  of  whom  we  are  taught,  that  ^  in  him  j,  C0I.M4, 
 we  haut  redemption  through  h  k  bloady  enen  theforgmenejje  of  our  fins. 
 There  ate  that  do  thofe  works,  and  yet  haue  no  forgiuencflc;  and 
 thcrcl'orcthat  other  in  the  doing  thereof  obtaine  forgiucnefle,  it  is 
 not  to  be  attributed  to  the  works  themfelues,but  to  Torn  what  clfc 
 that  is  rcfpeiflcd  therein.  And  what  is  all  our  repentance,  but  a 
 booteleire  forrow,  a  blinde  horrour  and  anguifli  ofminde,  wherein 
 there  is  nothing  but  dirkeneffe  and  feare,  but  oncly  as  it  recciucth 
 lioht  and  comfort  in  the  bloud^of  Cbrift.for  the  mitigating  and  af- 
 fwagingofit?  [fit  fclfe  for  if  fclfe  can  giiie  no  comfort,  itisnotfa- 
 tisfadion  in  it  fclfe :  and  therefore  in  ail  our  repentance  our  fatisfa- 
 ^ion  is  in  him  onely,  who  as  S.  AtiUine  laitb, » Paid  that  which  v^oi  \  ^ug.  in  T[.iL 
 -nodehtofhU^tofreevs  from  our  debt.  Thefe  things  arc  fpoken  by  ^^SoUy^uo^ 
 due  and  iuftcourfe,  and  therefore  M.BiJhopmuli  take  here  againe  „o,  a  dii,:o >'ti>c^ 
 the  triuants  trickes,  in  that  he  would  with  to  bare  a  fliift  flip  ouer  a  '■'"''^• 
 dirctfland  forma  11  anfwcr. 
 
 12  W.  Bishop. 
 
 Ohrfift  reafon:T>in\c^ gifteth this  coufifai/e toNahuchodonoCor:  dj^jjI.^ 
 Redcemeihy  hnncswith  almcs,  and  thy  offences  uith  mercy  on 
 thcnoorc.  /fhfuehgooddeedes  our  f»nes  may  be  redeemed,  as  holy 
 writ  doth  tefltfie,thenitf(f!UrvcththatfMeh  wcrksjee/d  aft^ffcientfatif. 
 faUton  for  the>7ifor  redemption  fignijieth  a  full  coitteniment  of  the  party 
 effended.at  xvellasfatisfatlion. 
 
 M.Pcrkins<z«r/rvrrrrA,The  skilful!  in  the  Cbaldey  tcach.that  the 
 wordimporteth  rather  a  breaking  off,thcn  Redeeming. 
 
 Reply.  To  ^nthqrstnths  atrejpcithompre^mgoftheproprictieof 
 
 the 
 
XnlCii? 
 
 «V92  of SAtisfa,Uton» 
 
 the  v»ard  noarifvfer  can  begincn).btit  let  vs admit  that  it  hbrokjn^l 
 hisjinnenothet»g  erne : onfnejfe  fimf  ride  and  taeke  ofacknoxvledgtug , 
 kingdoms  to  depe»dvpon  Goa^as  the  text  itfe/fe  dothffectfie/To  brea 
 ofthisftnne  by  almes^and  com^affim  ofthefoore ,  is  nothing  elfe  but  b 
 fptch  works  of  charity  yinfom  fort  to  fatu fie  Godsittftice^therby  to  mou 
 him  to  take  cempaffion  of  him.  And  that  by  almes  deedes  we  are  clenfei 
 from  ofirfmneStomSauiour  himfelfe  doth  teach ^  faying :  Giue  aloics 
 'and  behold  ail  things  arc  deanc  vnto  you. 
 
 li.ABBOT. 
 
 /uff)l.q.i^.art. 
 
 2'ft  Corp.S'ne  . 
 
 charitate  optrn 
 ^ncia  nonfunt 
 
 This  obic(^Ion  fcructh  much  For  the  clearing  of  that  that  hathi 
 bcnefaidin  the  former  fcclioii,  and  to  open  a  way  to  the  true  vn-' 
 derfladingof  many  phrafes,which  by  thePdpiftsareabufcd  to  the 
 maintenance  of  their  abfifrdpofition  of  humane  fatisfadion.  We 
 arc  to  conlider,  what  the  pcrfon  is  to  whom  they  are  fpoker!,and  in 
 what  refpcd  the  Prophetipakc  ihem.Nabuchodonoforwas  a  hea- 
 then King,  voideof  thegraceandfpiritofGod,  hauingnoknow- 
 icdgc.noryeeldingany  acknowledgment  of  God,  but  what  God 
 by  miracle  wreftedfroni  him.and  yet  thenceforth  drowning  that 
 alfo  in  pride,opprcflion,cruelty5tyranaic>  and  all  kinde  ofiniquitie 
 &  iniudice.No w  therforc  by  the  dcxSlrine  ofthe  Romifh  Schools, 
 he  was  not  in  cafe  to  do  any  worke  offatisfaftion.  For  AH  Bi" 
 ^ff/jtcllethvs,  as  we  haue  fecnc  before,  xh^xallfatisfaEitonhaihhii 
 vert  fie  from  thegrace  ofGod^znd  Thomas  Aquinas  faith,that  *  works 
 done  Vfitthout  charity ^hane  no  fo^er  offatisfaUion,  &  therefore  vv  here 
 grace  and  charity  are  not,  nofatisfa^ion  can  be  done.  If  then  Na- 
 ^^c^(7^owy^r,vvere  not  capable  in  their  mcaning.to  do  a  worke  of 
 fatisfa(f^ion,how  impudently  do  rhcy  dcaI,to  alledgc  that  that  was 
 faidtohinitothe^uaintenanceoftheir  do(5lfine  of  fatisfadlionsf 
 How  fiiould  he  be  adUifed  according  to  their  meaning  to  redeeme 
 his  finneSjfromwhotti  by  their  own  rules  nothing  coiiid  proceed 
 that  mightin  their  meaning  be«  a  redemption  for  his  finsfAgaine, 
 hercisnothingintcnded  as  touching  the  true  forgiuer.efTe  of  fins,^ 
 wherein  confifteth  the  fpiritual  reconcilement  of  man  to  God,  but 
 onely  as  touching  the  auoiding  of  a  threatned  outward  iudgmenr, 
 .and  thepreferuationoftcmpoial&  earthly  ftate,yvhich  Godyeel* 
 
 dcth 
 
I  of  Satis  fact  tort.  79  ^ 
 
 ■ '  dcth  cu?n  ro  ciuill  an  J  morall  change  of  former  euill  courfcs.as  be- 
 forcwasfaid.  £>.twf/liad  thrcatncd  vnto  him  from  God  the  lofli 
 'lofhisvndcrftanding,andthccaftingofhim  forth  to  the  company 
 ' '  ofbrnit  bcafti.Hc  aduifeth  him  yet  to  alter  his  former  doings ,  by 
 ' '  which  he  had  drawnc  that  fencciice  vpon  lii,)  fcifejto  trie  vvhetiict 
 'haply  God  would  bee  moucd  thereby  co  leuoke  ih?  judgement 
 ■  which  he  had  pronounced,  hf^;7;^^c«,(aithhfc,  as  7 hcodoret  i^~ 
 :  folucth  the  Cpccch.receshe  (he  fruit  of  met  cy  i  pjew  the  fame  then  to-^ThtadhiD^n. 
 themnho  haue  obt^ified  the  lih  condition  of  nature  veith  thy  (e/fe.  for  '*^'^5-<»'"»'* 
 fothaHmitjtper^xaatthetudgetopHtaxvaybts  tfjreatKty/gs  ,  a^/a  not-  HanccmJe  erg* 
 ro  ffif:  rihe  7}  to  be  bromht  to  rlf^^.  Where  Hterom  conce iuc  th  that '"'  ''^""^'l" .1"' . 
 
 if    I        I      J         r  ^  ,  '  .    1  r  n   1    I  n  i/narii  tccu  fort  it* 
 
 "^  NAPHchodsnofor  acc^rdin^  to  Daniels  counfsd^d:dp;evv  /Kcrcy  to  the-  f'<nt  u.-.tumm: 
 
 nicer  outward  rcrormat!Gn,and  yet  the  King  being  an  Jnfidcljthcrc  <^'^"""»  tn^.x>j, 
 
 was  no  remidion  of  the  finne.Ther<r  could  therfore  bee  no  fatiifa-  m^wSlrf  **" 
 
 4lion,becaufcraifsfadlion  cannot  be  without  remiflion ;  whereof  it  "'.'(r-.conUasin 
 
 I  tolloweth,thac  fith  Daniels  words  had  their  cft"c£^  without  any  lx-fo7fr'^e'^dLoJ^ 
 
 I  tisfdc^ion, therefore  there  can  no  fatisfad^ion  be  concluded  thereof.  '^'*'"''"->""» '» 
 
 For  fui  thcr  co.ifirmaticn  hereof,  wee  arc  to  norc  what  Ori^en  fjiib  'f-mniustd 
 
 I  as  couching  ihismattfr^whoobfcruinff-thai'' off  W»(?r2'/  there  is  l""'M«^'"»l>^- 
 r  .    L^u^    J  r  I  ^       ^  /         ,    .'^»'»«««/tfE<I- 
 
 '  one Jortxvhicb  we  do  for  men  fir  according  to  men  \  OKOiher  which  ire  do  tj'oi-s  g.'on.ititr, 
 
 for  Gcdi>r according  to  God,{or  esimpk  ^ivtoffzhh  ;  y^  ma-j  doth  ^^'"*  ^'"'""  '''■*^'' 
 
 good  being  mopted  by  naturaH  t»l^tce^andnot  ini  eff>tB  of  God,  enert  as  'mlVflpbu!^ 
 
 heathens tnany  times  didandmanjmendo.  ThisrvarhAmh  he  isbut  ^^"i.'"-"*  ^'f''' 
 
 I  J    £  r  J  f,  I  l^     1        f-icLi^.Operts 
 
 commsft  otle^ancl  of  no  great  Jauor, and  jet  1/  u  acceptable  mth  God^as  km  aUudejtijuoi 
 Daniel  /iz"ifi*th.fayin£  to  a  Kin?  that  hietv  not  God,  Hear  mj  soilel  ^f'''"'^  f"V7. 
 U  A  tng^anci  redeemethj  jiaytes mth  almes.  Some  fach  matter  Peter  dum  lommt':  ali~ 
 aifo  faith  tn  CUmcmjthat  iheqood  veorks  which  are  done  by  i>ifidelf  .  '"^  "'•■'^7«*'   , 
 ao  btnejit  them  tn  thti  ixorld^btit  not  tn  the  veoildio  cr,me,for  the  cbtai-  fatnium  Ueuvi 
 nin7ofeternalllife\4ndihat  very  righily  ^becanfe  they  do  them  not  for  ^ZjVJ"^!!^ 
 Codffak/ybttt  enely  asoftkenatttreoftKan.Btit  they  vchichdoethefs  >fr>rjtitu/l;ua 
 things  in  repea  cfGod.that  U  the  faithfully  hane  benefit  thereby^  not  ZiX'^iuZ^ 
 
 ,  ,         ,  fjciebiin!  tn'erdU 
 
 &gtH'.tta-rnuitifaCMnti:oniKts>OfiaiUiido!tumtflvtdfaretnonmttgm  odorii,  (^  tamtn  ecceftabile afud  Dtutit, 
 ficux  DMietfigntfictit  dictns  ad  Bilttfnr  Deum  >.on  cgnoftentem,  ^4itdt  drc.  'Vale  aUijutd  dun  &  Pitrui  ttfud  Clemen' 
 ttin.quanitm  op:rx  lo>t.t  quxfitint  ab  infidejbus  «m  hoc  jeculo  en  frof:iKt,Kon  c>  tn  illo sd  tonfe/juendam  v:U  xternam, 
 E:  coyiitnientcr  quia  nee  lUi  frofrcr  Diiiftciunr, fed  prop- er  naturi  h.;n:Mum.Si^>  autemjrejter  De:,mfH(iunt,id  ijl^  , 
 f4tUi,ni)n  pfltm  in  btc  [eat!o  jnopw  <ih[td  \k  iliojmagh  autm  /p  tUc, 
 
 tntly 
 
^92  OfSatiifa5thn. 
 
 thev»ord  ns  ayifaer  can  be  giuen-.bat  let  vs  admit  that  it  hbrokjn^f^  I 
 his  finne  not  being  cone' oufnejfe  ,bmf  ride  and  Ueke  ofacknorvtedgtug  al  j 
 hingdoms  to  depe»dvpon  God^oi  the  text  itfe/fe  dothffectfie^To  breal^ , 
 cffthisjin»ebyalmes,andcon}^alfi3nofthefoore,  isnothtyigelfebmby  \ 
 f(4ch  tvorkj  of  charity  yinfom  fort  to  fatufe  Godsinftice^therby  to  woue 
 him  to  take  cempajfion  of  him.  And  that  by  almes  deedes  we  are  clenfed  \ 
 talc.i  I?  j^^^  optrfmneSyOHr  Sauiour  himfclfe  doth  teach,  faying ;  Giue  alffiCJ, 
 and  behold ali  things  arc  dcancvnto  you. 
 
 \R.Abbot. 
 
 This  obir£lion  fcructh  much  for  the  clearing  of  that  that  hatli 
 benefaidiM  the  former  fcclioii,  and  to  open  a  way  to  the  true  vn- 
 derftading  of  many  phrafeSjwhich  by  the  Pdpifts areabufcd  co  the 
 maintenance  of  their  abfurdpofirion  of  humane  fafisfadion.  Wc 
 arcco  conhder.whatthe  pcrfon  is  to  whom  they  are  fpokenjand  la 
 what  refpcd  the  Prophetlpakc  ihcm.Nabtichodonofor  was  a  hea- 
 then King,  voideof  thegraceandfpiritofGod,  hauingnoknow- 
 Icdge.noryecidingany  aGicnowledgmentofGod,  butwhatGod 
 by  miracle  wreftedrrom  him.and  yet  thenceforth  d:owning  that 
 alfoin  pridejOpprcflion,cruelty,tyranme>andallkindcofiniquitie 
 &  iniudice.Now  therforc  by  tiie  do<5lrine  of  the  Romifh  Schools, 
 he  was  not  in  cafe  to  do  any  worke  offatisfadion.  For  Ad  Bi^ 
 fhop  tclleth  vs,  as  we  haue  fecne  brfore,  that  allfatisfA^ionhaihhis 
 .irh<n».^<juiH.  vert  fie  from  thegrace  ofGod^znd  Thomas  Aquinas  faithjthat  *  vporki 
 fxtfpLq.\^.m.  ^0„g  rvtthetit  charity, haue  no  ^ovs>er  offatisfatlionj  &  therefore  u  here 
 chTr!ute«"fri  gfacc  and  charity  are  oot,  nofatisfadioR  can  be  done.  If  then  N'a- 
 fa.aanonf!,nt     bHchodonofor,\vzrc  not  capable  in  their  mcanine.to  do  a  workc  of 
 
 fati\tafle/ta..  r     r\  \  •  till  II  il 
 
 fatisfaction,how  wnpudently  do  they  deal, to  alledge  that  that  was 
 faidtohimtotheraaintenanceoFthcir  do(5lfine  of  fatisfadlions? 
 HowOiould  he  beaduifedaccording  to  their  meaning  to  redeeme 
 his  finncSjfromwhoni  by  their  own  rules  nothing  couid  proceed 
 that  might  in  their  meaning  bee  a  redemption  for  his  finsfAgainc, 
 here  is  nothing  intended  as  touching  the  true  forgiuer.cfTc  of  fins,^ 
 wherein  confirteth  the  fpiritual  reconcilement  of  man  to  God,  but 
 oncly  as  touching  the  auoiding  of  a  tbreatned  outward  iudgment, 
 ,aad  theprercruationof  temporal  &  earthly  ftatc, which  Godyceh 
 
 dcih 
 
 ftttisfiileria. 
 
of Satisf Action.  79  ^ 
 
 dcrhfu?n  tociuill  an  J  mortU  change  of  former  euiilcourfcs, as  be- 
 forcwasfaid.  D.7wW  had  thrcatncd  vnto  him  from  God  the  lofli 
 ofhis  vndcrrtanding,andthccDftingofhim  forth  to  the  company 
 of  bruit  bcaftj.Hc  acTuifeth  him  yet  to  alter  his  former  doings ,  by 
 whirhhch3ddraw'ncthatfcntcnceyponhi.).fclte,ro  rnc  \A'lKtlicr 
 haply  God  would  bee  moucd  thereby  to  leuoke  ih?  iudgcmcnt 
 which  he  had  pronounced,  h  ^^/7^^^c«, faith  hfc,  as  7 hcodoret  re- 
 folucth  the  {^ccc\\,recesHe  the  frni: of  mei cy  i pjcvethe  fame  then  to-^Tht»dm  d«». 
 
 litre? 
 "I* 
 
 -  r^"-'  ■ 
 *  N^yHchodenofor  acc6rdtng  to  Daniels  cou»fei'I^d:d(J;evv  mercy  to  the-  f"nt  >i.-.turc:m:  <;« 
 
 poore  arid  therefore  for  itye/fte  months  the  fe/7te»cer?^  deferred,  vntf//7''j"^''"^'^"" 
 
 I  ;•  I     r  "         i     I      1    n     1      I         r  jinarc  potent  vC 
 
 Vfongleryng  in  his  Bubefbj  fnne  efprtde  he  io[i  the  bemfii  of  mercy .  ^uu-  'exii»g»at 
 Soihcn  wctccthe  forbearing  of  the  pumllinBcnt  graunccd  to  &  *!2Zf"pi',jua^ 
 mccr  outward  re  formation^and  yet  the  King  being  an  infidel, there  ti^^'w  in^,i, 
 was  no  remiffionof  the  fitine.There  could  cherfore  bee  do  latiifa-  miwSJ™'*" 
 ftion,bccaufcratfsfa6tion  cannot  be  without  remifiion ;  whereof  it  ^-'J'r-.cordtas  in 
 follovvethjthat  fith  Dafjiels  words  had  their  cffcdwithour  any  [zul'vi.'ueidLelji 
 tisfad^inn, therefore  there  can  no  fatisfadlion  be  concluded  thereof.  ''«'''^«' *"«  «m 
 Forfuithcrco.ifirmaricn  hereof^  wee  arc  to  norc  what  Origenimh  /f^Tfu'/rl^si 
 asiouchin2ihismatt«rr,whoobreruing,thai^o/"fWn?^rI'/  there u  'J'"" r<>I^^ ""»(>». 
 one  I  ortivhtcotve  do  for  men^r  according  ;ome»\  ofioiher  which  tredo  bj'cn:,  g.'tri.ttur, 
 for  Gcdiiraccordi/jg  to  God,(or  CKimplc  &i€i:€oi  fmh  ;  y4  rna-j  doth  ^''-  ^'"'""  "'''** 
 good[>et»g  monedhy  natHraH  tuff  tee , and  not  in  1  esfsB  of  God,  enen  as  ma'^  filf/rtu.' 
 heathens  many  times  didandmanj  mendo.  This  jv^^r^^, faith  iie,/!>  but  ^  ^'S"-'"  '^^■«^ 
 
 I  J    £  r  J  f,  I  L     1        "-Jci.'yS.Operts 
 
 common  otie,iina  of  no  great  jauor, and  jet  tt  is  acceptablewtth  God^as  km  nimdejiquai 
 Dan  id  /i^nifitth.fayiMff  to  a  Kinj  that  k>iew  not  God,  Hear  mv  sou  lei  ('"'''""'  ^'V7. 
 
 -.  "'  J        J  I      r  ft  r     t  >  biKii  >;(!'„  e'  /ct3' 
 
 U  king^aniredeemethj jinyjesxptth almes.  Some  fnch  matter  Peter  d:in,iorKine':aii~ 
 a! fo  faith  in  Clcmenr.f  64;  theqoodrvorh  which  are  done  hy  i^ifidelf  .  '"^■''^'''IV'*'^ 
 Ao  btnefit  tfjem  in  this  veorld^but  not  tn  the  vroildio  cc,me,jcr  the  chtat-  /icunJun  Drum 
 ning  of eierna/l lifr;4nd that  very  rightly ^becanfe  they  do  them  not  for  Z!.i  fac/r!XJi^ 
 Codtfake^bttt  onely  as  of  the  nature  of  rKan.Bnt  they  which  doe  theft  >"''«'-:^i  n'Jlm* 
 things  in  re  fen  o/GodjhatiitbefaithfuU,  ha/te  bent  fit  thereby,  not  ZoZ'^u'm^ 
 
 tiClchdnt  tH'trdS 
 &ie)fi\v-mu!tifacimt1:aninei'OptuiUiido!eumtflvulittre,nonmtigm  odorit,  c*  tf.ntin  ecreftabi/eapud  Ltum, 
 ficiit  D.tMitlfigntjictit  dictm  ad  BaktfUr  Deum  t.OHagn:>[ittKem,  ^4ndi  err.  Tslc.-.Uc^utd  dicit  &  Vttruf  nftidCloiuy^ 
 tim.qutmtm  op:ri  lo>n  tjit-efiunt  ab  infide.'tbui  in  Aec  /rcfc/s  en  frof:<f,i,KOft  c-  "i  iHo  id  (otiferjiitudam  r,  ri  fiernam, 
 ^.(onit^ttHicr  ijuia  nee  lUi  propter  Dot  fact:nit,fedprop-er  naruri hurr.Miitm.^t  autemlrejttT  De:,m  flaunt, id  tjl^  . 
 fiiUt!,t}V  film  in  lift  [eatlo  ^rofidl  Ohlti  >n  iliv/n-tgn  autan  itt  ilk. 
 
 $ntlj 
 
79^  OfSatisfaBm. 
 
 heclgdftevntoyoa.  Where  prefuppofing  as  wee  may  conccfue  that 
 they  did  giuc  almes,  or  o'"hcrwifc  exhorting  them  fo  to  do,hecj 
 withall  dlrcftcththe  true  manner  of  the  giuingrhcrcofjConrifting 
 not  onely  in  reaching  a  gift  with  the  hand,  but  in  giuing  the  hears 
 and  affection,  and '^oM^r/K^e^^r^tfy^^/tf,  as  the  Prophet  fpcakeih; 
 
 tEfa,jJ.i04       tdthehmgry ;  in  fhewing  iudgementf  and  mer  cy , and  fidelity  to  ous 
 brethrenjfbr  the  want  whereof  hce  takcthexcepfion  againft  iherr 
 
 8nMash.1j.25.gjj,  the  next  words,  as  Saint  Mathsrv  cxprcfleih  the  patticular; 
 thereof,  rbcreiorc  he  acmonifhethihem  by  thefc words,  that  a;: 
 they  werfcarefull  outwardly  to clcnfe  then  cups  and  platters,  ft!; 
 they  fhouid  much  more  be  carefull  to  clenfe  their  hearts,  to  voidii 
 thcmfciUesoFhyfocnfic,  coucioufaelfejbribeiic.crueJtie,  and  t< 
 putoncharity,comprtfTion,  mercy, iuflice,andfairhfu!ncile.  an{< 
 then  not  onely  rhcjrdiflies  and  vefrcl';5buc  their  aimes.dccds,thci|» 
 rneatcsanddrinkcs  now  defiled  wich  rapine  and  couccoufneflef 
 yea  aUth'ingsPrsouldbecleAr.e  vntoihem,  Ir  is  notfor  ahncs  rhei 
 i\\^iQ\\x\^[z\xb,^BsholdalUhtngs  fhAlibeeleanevmoyoH ,  foralmc 
 
 J*  i.Tfm.3.|i  jf  fcjf<=  niay  j^e dehicd  i\m\  vncieane^but  for  Houe oun>fapure  hnrt 
 f^  A  coed  SOU  fcfctjce  yani  faith  "onfainsd.  So  that  in  effect  the  u'ord 
 ©rCiirifl  afc  but  the  fame  with  that  which  ihcApo^Jeraiih,"  At 
 
 fASts.isf,. '  things  are  deans  to  ihem  that  arc  ci'ea^ff^ihstis^to  them  vvhoin  bar 
 2nd  conlciencc  are  purified  and  clenfed.Anci  bccaiilc  p  bj  faith ih 
 heart  tr  pm-ffie.-iythsvforc  he  faith  in  cfFc cl.  So  them  that  belecne  a 
 things  are  cl^Ke,  SQx\-\tv,  KjMaifterBi^Jtp  reafoneth  rhus,To  thcr 
 thatgiue  almcsintruc  faith  2nd  a  good  i^on Science,  a]|  things  ar 
 clcanc;  therefore  by  almcs  deeds  wee  aic  redeemed  and  purge 
 from  Gsir  fir.nes.We  denic  the  argiimcnt,bf  caufe  it  is  not  by  ahT)«' 
 itrelfethatall  thinn53rc^.lcansvntovs,bnc'a!me3ir  rdfetccciuet 
 purity  and clcannciTe  from  faith  and  a  good  eonlcicncc^  wiihm: 
 which  it  is  in  Godsfight  dcfiied  and  vncicanc. 
 
 15.  W.  Bishop.  ' 
 
 Oarftxt'  Bring  forth  rhcivorthyffuicsofr'cnancc.  7hatlf,<if, 
 
 fnchrvorkft  as  become  ihemnho  are  per.tte>7t:T'Vhich(^ai  S",  Chryfcjj 
 
 Hocj.io.iaMaln  dome  f  a /?(?«»^tft/5 )  ^^'tf'Hce  that  hath  (u  lien  away  anoihct  marc 
 
 goods,  let  him  now  giuc  of  his  owne;  he  that  hath  committe^YorJ 
 
 aication,  let  him  abftaine  from  the  lawfull  company  of  his  owr  ■ 
 
 . '  "  vv'if . 
 
 "J 
 
 Math.  i'. 
 
 Luke 
 
CfSatisfa^ton,  797 
 
 Y!\^c^^^A(ct^or'^v.Ytcompencm^the  root  l^f  f  off  fine  ^  with  the  centra^ 
 rjtforl^ef  jfvertttf.  1  he  fame  cxpo/JnongiHcth  Saint  Gre^cnef  and 
 ioorfitt  ttllofherr,  veiacrtiblelDQdcimtrpreteth  them  thus  MoitiHc  ujn.,.'i°pjii  * 
 your  nrines  by  doing  the  worthy  Fruiici  ofpcnancCjto  wic,  by  af- 
 fiidingyout  feluesfo  much  for  euery  offence,  as  worthy  penance 
 c1cthrcquire,\vhichttjUbeaf2criiiccofiufiicc,  that  is,  a  mod  iuft 
 facrifi:<:. 
 
 7'othii^A  Vcikiasanjrvcrtth, that  this  textsis  a-'f^rd,  forthe'irord 
 ttpent  ^(jgmfyeth^oKely  changtyour  trends  from fmnc  to  Cod,  (fr  t  eft  i fie 
 ,4tb]f  good  war k^et.  *     . 
 
 R<iply.  //-y  anfxveY U  mo^  ahfnrd,  for  wee  argue  oM  efthefe  vcerds 
 
 {'Worthy  huits  ot  penance;  )  ^nd  hce  anfivereth  to  themord  gctr.g 
 
 l>efjre/j!pent:rvhichivevfenot agat/ifl then}\iZndfor hh g/dfe  cr  tefii- 
 
 *jyt*'^our  repentance  J  is  f efficiently  confuted  by  the  FatHers  before  al- 
 
 iedgtd. 
 
 n^hdSatKt-  lohu  e>;prefly  maheth  iherH-t  the  meanet  to  efcapethe 
 Wra/hofGod,f(j/ingj'3.,t  the  Axewasfctto  the  Reoteofthe  Tree,a»d 
 Vnleffe  by  wart  hy  frutts  ef  penance  thej  appeafed  Godjhej  fijou/d  be  cut 
 v^y  avdcjtft  into  hell  fire  :  and  feemeth  to  confute  the  L^jing  hold  en 
 Chrtslj  fat ij faction  by  fiith.fiytng^it  willnot  helpeyeti  to  fay  that  jec 
 Mrethe  So>ine  I  ef  ^.bv^'(\zn)phowai  father  of  all  true  beleeuert  :  M 
 ntachMifhehadf<td,TrufinottojOHr.faith^handojfjcgeneratt»nof 
 vipers.  For  mtuithffandtyigye  bee  the  ftnrtes  of  the  fatthfult^vnle^e 
 je ameridyeurltues^andfortheefi^lrrorkjvhichye  hane  doKe  heere^ 
 tofdre^maiic  recompcce^artdfatiifie  the  iujiia  of  Cod  mtbgood'je^all 
 he  Ci-.f^  into  hell  fire. 
 
 R.  Abbot.  • 
 
 This  argument  is  like  his  fcllcwes  that  are  gone  before.  IVee 
 mi4fi  doe  fuch  tvorkes  as  become  thofe  that  arepemtentt  therefore  the 
 worksiiiac  we  doarcfatisfadionsfor  onr  iinne$.  Anian  would 
 thi(jkeihitMartcr^</2'tf/>fhouid  hauc  more  difcrction,.  then  ro 
 bung  fuch  light  ft. -tie  in  fo  waightic  a  caufe.  TlioughMaftcr 
 Perkjijs  had  allcdged  it  out  of  fomc  of  their  b()okcs,yct  rcafon 
 would  haucrequircdjthathcc  in  ihercuiew  Ihouid  hauc  better 
 jduifcdot  it.  But  v:c kcfTrtgq^e trnd^Trugge  will  not  pan  corn- 
 panic  ;  what  hisfcllovvcs  hauc  faid.bce  it  good  or  bad  ^  true  or 
 
 E  c  c  1  falfc 
 
79  8  ofSAtlsfuBion, 
 
 folfe,  he  will  fay  it  to  the  death.  Oncly  his  memory  faileth  him  s 
 \lvXGyVi\\^^c)Ac(3\i\\,t\\m\\cy  vfe  no  argument  agditfivs  frum  ih<. 
 tvar^s going  before^  Dopenavee,  as  they  fay  -^Repenf^As  we  traflatc  iti 
 *7f)t»>'TeJlam.  hauing  forgotten  thathis  nialtcts  of*  Rhemcs  madca  ftout  argu* 
 3."j.  "   "" '    nicnt  from  thence  in  behalfe  of  penance  and  fatisfadlon.Vcry  im^ 
 pudcntly  they  dealt  therein,  becaufe  it  iscontrary  to  their  own* 
 ao6Vrinc,  to  vrgc  penance  and  fatisfadion  vpon  them  that  are  tc 
 be  baptized,and  T/6«w<«^  AqutriAs  affirmeth  it  to  be  an  iniury  to  ih( 
 bon«ftificati-bloudofChrift,as  J  haucb  before  fhewed;  and  therefore  by  thei 
 <yi.ica.ao.      ^^^^  do(fVrine,the  words  oxiohn  Bapdfl  cannot  be  vnderrtood  o 
 any  fuch  matter.  But  yet  they  were  fain€  for  a  fhift  to  take  hoJd  o 
 thatjbecau'c  they  had  nothing  elfe  focolourably  to  fcrue  turnc  ii 
 that  behalfc.  It  was  out  oiM.Bi(hops  head  what  they  had  (aid,  o 
 clfe  wiihout  doubt  he  would  hauc  faid  the  likc.^ut  A'l.Perkim  hati 
 rightly  told  him,  that  the  Grceke  wordf«w'«^^  there  vied  by  iS 
 lohnJ\gn\?[ci\\  the  .iltcration  and  change  of  the  mind  from  fin  t< 
 righceoufncfle.  Itimportcth  noacflsofpenance.butinvvard  refor 
 ming  ofourafFc6Vionsforthc  amendment  of  our  liues.  And  there- 
 fore doth  AthanafiHs  fay  that  repefttancg  hath  it  name  from  thence 
 'f$rthat  it  trans ferreth  orremoneth  the  mind  from  cttill  tegood.  M 
 \6^idefil7fc'-Bi?Jop  will  not  ftand  vpon  this;  he  vrgcth  the  other  words,  wottk 
 ti»rePft(cetia di-j^ftijj  qj penatice,  Howfocucr he  tranflate  them abfurdly,  yet  \\e\ 
 kZi^Tn  i^»^approuc  his  expofition  oW^zWydo fitch  workj as heeotne them  tha 
 tranf/trAt.        are  penitent  \  but  what  followeth  Ijcrcoffor  him. 'Surely  wee  teaci 
 men  to  do  fuch  wprks  as  become  them  that  profciTc  repcntance,t< 
 recompcncc  former  works  of  finnc  with  contrary  works  of  vcr 
 tiic;formcrncgIe6^  and carelefneire, with  due  circumfpe(5^Jon  ant 
 *      watchfulneffe  oucr  their  waies  and  conuerfation.  Wee  teach  that  ii 
 grieuous  fins  our  gtiefc  and  affliction  of  mind  (bould  be  the  more 
 and  that  both  inwardly  it  is  fb,  and  outwardly  appcarcth  fo  to  bee 
 where  true  repentance  is,  cucn  as  greater  wcundscaufc  gicatci 
 fcelingandpaj'nc,  and  make  men  roorccarncft  to  fecke  rcmedj 
 andcure.But  inalhhiswccanfindnofatisfa6lion,in  ail  this  we< 
 cannot  findc  that  our  afflidtion  and  forrow  is  the  thing  it  fclfii 
 that  worlces  the  cure.  It  is  the  humbling  of  our  fclucsto  fcekc 
 mercy  at  Gods  hands ,  for  the  wafliing  away  of  our  finnes  in 
 the  bloud  of  lefus  Chrift  ,  but  we  know  not  how  it  felfe  Hioulc 
 4  bee  taken  for  a  vvatcr  to  vvafh  vs  ftom  out  (innes.  But  yci 
 
OfSathfa^m,  7pp 
 
 'M^  Bipjop  will  prouc  it  fo  to  be,  bccaufc  Johtt  Baptifi  fai  th,  ^  J^ow  is  d  Vtr.io; 
 the  axe  /lid  to  the  roote  of  the  tree  :  enery  tree  therefore  that  bringeth 
 not  jorth good frutte  fhallbe  hewne  downeand  caft  into  thefire.W/hkh 
 iscuenas  muchtothcpurpofe,  as  if  he  had  faidiuft  norhino;.  Wc 
 fay  alfo  thatcucry  tree  that  bringcth  not  forth  good  frnite,(lia!I  be 
 hewnc  dou  nc  and  caft  into  the  fire,but  ftill  wc  fay,  what  is  '.his  to 
 ■fatisfadion  ?  VVc  ftill  require  hisproofc,  that  forthe  vcrtucand 
 woorthofchcfe  fruitcsitis  that  God  is  appeafcd  towards  vs.  Buc 
 that  cannot  be;  fora  man  cannot  bring  forth  good  fruite,  txccpc 
 firrt  of  all  he  be  made  a  good  trce',for  ^an  eutll  tree  cannot  bring  forth  «  Chap.y.ry, 
 good  fruite.  And  it  he  muft  firft  be  a  good  tree  that  he  m  ly  bring 
 forth  good  fruirc,  then  Godmuftfirft  be  appeafcd  towardshim, 
 which  is  by  the  faith  oflcfusChnft,  ^whom  Gcdhathfetforthtohe 
 cur  reconciliation  or  attonement  through  fait  hint  his  bleud.  Our  good  ^^°'"'J-*5' 
 fru,t;"S  then  arc  not  tiiecaufcs,buttliectFcdsofGods  being  appea- 
 fcd to  vards  vs.  If  we  hauc  none,we  are  fare  that  wc  are  in  (hte  of 
 iud^cncntai.d  damnation;  and  the  feniencc  of  Saint /^'^//talceth 
 hold  of  vs ;  but  if  wc  haue  tlicm,  we  arcnot  to  account  them  the 
 redemption  ofourfir.nrs,  but  tcftimoniesoftheremidion  and  for- 
 giucnefic thereof    Yea  butSaint  hhn^  faith  M.Bifhof,  feemeth  to, 
 Confute  the  laying  hold  on  ChrifiesfatiifaUionby  faith.  Where,  or  in 
 what  wordsfMarry  becaufe  tie  iiwh^Sajnotinycur  hearts^  rvehaue 
 Abraham  to  our  father.  Wc  may  imagine  that  he  had  a  vizard  on 
 his  face  whehs  wrote  this,  that  the  paper  might  not  fee  hini  bluQi, 
 Why,  what  is  there  in  thefe  wordes  againft  the  laying  hold  on 
 Chrifts  fatisf.a<5^io  by  faithfporfooth  he  faith  to  them  Jtivi/i net  he/pe 
 you  to  fay  that  ye  are  thefomes  of  Abraham,  rvho  tvas  father  of  all  true 
 beleeuers.  Well,  but  what  isthisyctto  laying  hold  on  Chriftsfa- 
 tisfa<f^ionbv  faith?  It  is  oimnch^  faith  he,  as  if  he  hadfaid,  trufi 
 not  to  your  faith  \  hand  offye  generation  of  vipers.     This  is  aftranoc 
 conllf  udtionjthaty^^  not  tny  our  heart  s^vce  haue  Abraham  to  onr  Fa- 
 ther, fiiou!d  be  as  much  as  to  fay,  Trttfl  not  to  your  fatth.  But  ic 
 grew  at  Rome,  and  wcknow  that  thingsfarrcfetchcd  arc  woont 
 tobevety  ihangc.  As  for  vs,we  concciue  inour  fimpliciiy  that 
 Mw  meaning  was  to  rcproue  them  for  flattering  thcmfclucs,  for 
 that  carnally  they  were  the  fcedc  oi  t/^brahawy  as  it  that  wctc 
 fufficientlccuriry  for  them  cowards  God,  when  as  in  the  mcanc 
 time  they  ncgUdcd  the  repentance,  and  faith,  aod  workts  of 
 
 E  c  c  3  AlrA'. 
 
8 00  *    ■       CfSathfacfto/i, 
 
 gR»-fl.4.u.  Ahaham.  Th? true  children  o^  Abraham  are  tbey  ^whoMke 
 h  lohn.S.  j9,  inthsfie^s  of  the  faith  of  Abraham,  and '"  ^o/6tf  workes  of  Abraham^ 
 which  they  not  regarding,  could  no:  be  accounted  the  ionnes  of 
 Abraham,  whofeof-rpnng  was  reckonetlaccordinotothefpirir, 
 noc  accordintj  to  the  fiefh.  Thus  doth  our  Sauiour  tcftifie  oftiieni 
 ^  that  they  belceurd  not;  faying  vnto  tbeni :' F/^^//c.*«J /?;7^  ^.:r/(?/^ J- 
 pjiill  (TO  before  yett  into  the  Kingdome  of  God  :  For  lohn  came  vnto 
 J  OH  in  the  way  ofrigHeotifnejJs^  andje  beleeuedhim  not,  but  Publicans 
 andharlotsbtleeuedhim',andyc,thoughye  fc:W  tttWere  MOt  moHednptth 
 reventance  afterward  that  J^  mtght'beleeue  htm.  Now  is  it  not  a 
 *A'ondcr,that  whereas  it  is  apparenr  that  they  had  no  faith,yer  loh-ri 
 Bap:ifi'^\ou<dC\yvntoiheaifTr»fifiottoy0tirfatth^  Well,  all  this 
 is  nothing,  he  cannot  feruc  the  Popes  curnc  that  will  not  notably 
 cooac  and  lye.  The  reft  of  his  commcntaric  accordcth  with  this, 
 where  he  foidcth  in  thsfatisfp*ig  of  Gods  /«/?/w.rhcre  being  nothing 
 in  the  v\'ordi  ofS./e^^j  that  loundcth  to  that  cff:iSi. 
 
 14.    W.  BisHOPi 
 
 Cor^.roJ 
 
 •    The  y .  obieH/oftwith  M.Perkhs.  PanlCctttth  dovimCandrie 
 
 ft  uices  of  repentance,  whercofoneisreuengc,  whereby  repentant 
 perfonspunirn  thernfchies  to  fatisficGodsiutlice,  for  the  tempo- 
 rail  pniiill^ment  oFtheir  finnes. 
 
 AI  Peykins anfrereth.  A  repentant  finner  mu(^  take  vengeance 
 of  liinifelfe,  and  that  is,  to  vfe'all  mcanes  to  fubdue  the  corruption 
 of  nature,  &  to  bridcl  carnal  sffcdion, which  kind  of  affedlions  are 
 reftrainmintsproperlyjbutnopumiliments;  dircded  againftthc 
 Cmns,  buc  not  ag-»itift  ehc  per  fon, 
 
 Reply.  /  MiHet [a'n?a-y  rrrtterfo  con^raiiEl  himfelfe, dW  fo  dtiU^ 
 that  he  doth  not  vrtderfiand  his  owne  words  If  this  ft4bdt4tng  of  our  cor " 
 rttpt  natMre  be  rej^rtiiiscments  only  {romfi»ne  he>eafier,a>td  notalfopti* 
 »ijhmef!ts  offtn  pr.ji  Ijo-v  then  dnh  the  rspemant  fm^ier take  veng>;,ince 
 fifhimfelfryxvhich  ydU  rtff.rme  that  he  mufl  do"?  Reuer.geoi  eti^ry  ftmple 
 beciy  Iz^oioeth^  is  the  req-ut  i'lof  emUf&li :  IVeinrat*  it  that  al'fuiufa' 
 atan  ts  d.recled  agni^ifi  ftnn:,  and  nst  agatnii  the  perfon^  but  for  the 
 gnat  (Tied  of  the  man^albct  th.zt  for  afcafon  it  m.iy  afpfljboi  hhU  bo- 
 dieandmatdtoo,  as Saint\?M\^^ former  Epiflle  didthe  CoriKthia-iSy 
 but  this  forroiv  bstng  according  vnto  God,  dnh  m<4ch  benefit  the  perfon^ 
 Hi  the  Aoojile  dsclareth.  F^r  be  fide  i  thu  revenge  taken  on  htmfelfe  to 
 
 appe^ife 
 
OfSitthfictiott.  So  I 
 
 *ppejifc Gods  wy.xth,  it  bree&eth  {as  ii u  in  the  text  following) it,  our 
 Corrupt  fjature  th,it  loueih  not  fuch  ch^flifimcnt,  A  fcarctorcnirne 
 lo  finnc,/^^/? ;;  he  ag.-HKepuntfhed.for  where  there  la  nofenre  ofoatnes 
 O"  much  pleafure  jhitfjer  cur  corruption  rvillrun^ehendlontrjtjitrrcth 
 vp  a/fo  tn  I'/Jndignation  againft  finnc,  ^  all  the  rvickedtnfirMmous 
 c/if,A  defence  and  clcmn^o^^  ouxiWnr'^.xvithibe  hoMcJhrfitt.hn<i 
 an  emulation,  anddefretofite  oi  ftrrsfrom  fi»ne  oi  other  our  eaptals^ 
 and  co:ife^uefitlji  A  louc  ot  verf  lie  and  hone  l\  ii  fc,  ivhichfrceth  vs  fr  0 
 th^t'orrovv  and  all  other  trouhlefomepajJloKSf  allwhich  arc  plainly  g4* 
 'theredout  of  the  fame  text  ofSA^uiil. 
 
 R,  Abbot. 
 
 The  Grcckc  fathers  Chrjfejlome  TheofhyUEl,  Oecnmemu4,  and 
 Hierome  -.mongrt  the  Lacincs,  dorefcrre  the  reitengeihcrt.  Ipokcii 
 ofbythc  ApofUctothepiiiiKhmcntoftheinceHuousiiian,  where- 
 by they  mainrai'ted  ihtaut'iority  and  aue  regard  of  the  lawcs.of 
 God    Bucwe  further  very  wilJirrglyyecId,  tVinhyreue;i(Te\\,<i\(o 
 meant  a  wreaking  of  a  mans  anger,  as  I  mjy  tcriiic  it,  vpon  him- 
 fcifc;  being  offended  andgrieuedar  himfclfeforthefinnethachc 
 fiathdone,  and  therefore  bending  himfeife  to  crofic  audihvvart 
 thofc  dcfires  by  which  he  was  led  vntoft.  This  tlie Scripture  tea- 
 cher '•  vs  hy  the  rt  rmes  o(^  derjyinaortr  felnes,^  morttfymg  our  earth.  ^^^^^^•^^■i\. 
 ly members,  '^ (ufferingtnth;fie(h,  ^cructfj/ingthe fii[fjvpith  theajfe-  ci.Pct.ti. 
 tlionsandlujlsofn,  and  '^  dejiroyingofthe  hodjofjsnne.     Thus  men  ''^'''  "^'^i' 
 occafion  requiring,  giuethcmfclucs  ouer  tofdling,  and  wccpii^^^ 
 and  mourning,  andforbcaring  ofaccuftomcd  delights,  yea  and  to 
 open  rebuke  and  flume  with  men,hauing  by  pubhk  offence  made 
 ihcmfclues  a  fcandallto  the  church.   This  reuenge  we  dcnie  nor; 
 we  fay  that  hereby  wc  tcftific  both  to  God  and  men  thcdifplea- 
 fure  and  o^ence  that  wchaiic  taken  againft  our  fclues;  we  teach 
 othersto  tike  heed,  and  carefully  to  Qiun  thofc  occafions  wherby 
 we  hauc f  .Hen;  ue  labour  hereby  that  the  tcptations  of  hn  may  no 
 more  in  the  like  fort  prcunilc  sigainfl  vs  •,  but  wc  arc  fliU  ro  fccke  of 
 that  vfc  which  Af.Bi(hop  maker h  of  it,that  this  anger  ofours  ag.iinfl 
 ourfc.'ues  is  apriccof  fatisfjv^ion  for  the  appealing  ofGodsan- 
 gcr.To  this  being  the  very  point,  hcfiith  ncucraword;  lietellcih 
 vs  o'ircftenge,  but  he  prooucth  not  that  this  reucngc  is  a  matter  of 
 
 £  c  c  4  facifo 
 
So2  OfSatufa^ion. 
 
 fatisfa6li6.Wefaythit  tothisr^a^w^tfoftruc  ScfaitHfunrepcnfance 
 Godgrantechremiftionoffinr.es^nt  wefayheorantcchir^beraufc 
 wefccke  it,  notin  the  mcric  of  our  reuenge,  but  ontly  in  the  bloud 
 ofkfusCnri^ 
 
 ij  W.  Bishop, 
 
 LaJiiyfaithM  Perkins : They  m.  ke  three workcs  of  Citisfi6ki« 
 on, Praier,  F  ?fting,  and  Almes-cjecdes. 
 
 For  the  firftjit  is  mccrc  foohfhncs  to  think,th3t  a  man  by  praiee 
 can  fatisfic  (or  his  fins,  ic  is  all  one  as  if  you  had  faid,  tliat  a  beggcr 
 by  asking  an  alracs  can  dcfcrue  the  almcs,  or  a  debtor  by  i  cque- 
 fting  his  creditor  to  pardon  his  debt,  fliould  thereby  pay  his  debr^ 
 That  Prater  doth  appeafe  Gods  wflice^and obtaine pardon^  God  him-^ 
 felfeismtnt^ejajmg  :  Call  vponnicin  the  d3yoftribulation,&I 
 
 Pfal.4?. .  will  deliuer  thee.  Prater  cannot  he  made  wit  bom  faith  in  Gods  pon'er^., 
 
 and  hope  in  his  goodnejfe^  and  therefore  mufi  needs  be  pleafmg  in  Gods 
 fight :  bjfpraier  ire  hi^mble  enrfelHes  before  God^  andaci^ow/edge  his 
 omnipotenciejandour  infrmttj,  Bypraie  vre  lament  rvtth  bitter  teares 
 our  oivne  ingratitude  folly , and  rvick^  di^es^  C^  bevoatle  tht  grteuonfnes  of 
 otirfmnes  :  fuch  prater  made  King  Dauid  {iH  his  Pfalmes  do  teflifie ) 
 U"<8  er  his  couch  with  teares^  ma^ng  themhis  foodeday  and  night;  and-. 
 
 ft.Paral.3  J ,  by  them  hefatisfied  for  h.'s  former  offences, So  did  afarregreater  [inner- 
 then  heJCtng  Manaflc  %\who falltnginto  tribuiatton^  prayed  vnto  the 
 Lord  his  God,  &  did  great  penance  before  the  God  of  his  fathers, 
 and  prayed,  and  intreatfdearncrtlyjand  God  heard  bis  praycrs^fii; 
 
 •  broughrhimbackagaineto  Icrufaiem  into  his  Kingdome.  A'<»»'^fl' 
 
 M  Perkins  Siniiks.  Abegger  doth  not  defertte  his  almes,  bccanfe  he- 
 m.skjfs  not  this  formerhjnd  of  prayer  ^bnt  the  Pjort  freight  one  of  the  Prom 
 teffants  from  the  l/ps  omrvard.Theli^s  we  fay  of  a  debter^  vthofe  credi" 
 tor  being  a  needy  r^an,  will  net  bep  lid  tv/thom  mor>y^b»t  God  who  needs 
 tiofs  of  our  goods  ^highly  efleemeth  of  an  htimble  &  contrite  heart, ^rie- 
 uedmHch  for  halting  finned  in  the/ight  of  God,  aud  humbly  juing  vntts 
 
 M*rh.i?i  him  for  pardon.    Tofuch  a  one  he  faid  :  did  I  not  iorgiue  thee  ail  thy 
 
 debrSjUecaulc  thou  beloughtc  ft  mef 
 
 R.  Abbot. 
 
 Mafler  Bi^fops  arguments  are  like  the  Toxes  wlselpcs ,  neiier 
 a  one  better  then  other  and  all  ftarkenaughc.  Ic  is  lirangetofee 
 
 VV'hat 
 
OfSittsfacfion,  So; 
 
 ^bat  fhuffllng  and  fliirting  he  v'.cih  to  make  fomc  good  fhcw 
 ofa  bjdcai.irc.Tl»equtlVionJs,whetherprayerbca  workcoflatis- 
 fj(5>ion,that  is.a  workc  of  rhat  vvoorch  and  price,  as  that  by  the  mc- 
 ricthercofwmakc  God  a  lull  andri.ffiuentiecompencc  for  the 
 oflfcnce  that  we  banc  done.  For  the  proofc  hcrcot  he  allcdgcth  the 
 fcnrcnce  of  the  ^U\mc\^Callvp9n  we  in  the  time  ofirotible,4ind  I  mU  aP^*'- Jo-»$» 
 hearetbee,  Sotheii  hisrtalon  is  ciiis,  God  hath  promilcd  tohearc 
 vs  when  wc  pray  vnto  h«m,  therefore  pi ayer  is  a  wor kc  of  fatisfa- 
 ^ion.  A*  mijch  as  if  he  fhould  fay,  the  prince  prMnifcth  a  traitour 
 vpon  hi*;  fnbraiffjon  and  intrcatie  to  giuc  vAm  his  pardon. therefore 
 bis  fubmilTi^^n  and  ititrcaty  is  a  (officient  recotrpencc  for  his  trea- 
 fon.  Wenuy  feehowiDaruelloufly  the  Romainerehgion  fliarpe- 
 neth  mens  esc-fight,  thaf  they  can  fee  mans  fatisfatflion  there, 
 where  God  onely  fignifierh  hisowne  mercif  ull  difpofuionYca  buc 
 Coddfth  thfrebjfmifieJJ'ejhat  prater  doth  appeafe  Godstttfiice  and  oh- 
 tatne  pardon.  Yea  buc  what  need  a  pardon  vvhto  the  fin  is  already 
 pardoned;for  prayer  is  made  a  workeof  fatisfadion  after  the  (or- 
 glucncllcofthefinne,  as  1  hauefhcwed  before.  Avery  ridiculous 
 dcuic,  that  God  fiidremittcih  the  trc{i'>afle,  and  we  afterwards 
 for  a  punifhinent,and  to  make  God  amends  and  fjtisfadion^  n.uft 
 fay, Foi  giuc  vs  our  trelpaiTcs.Thercfore  vv  hen  he  Ipcaketh  ofo^iai- 
 nin^pardon,  he  doth  but  feeke  by  words  of  tiuth  to  colour  abfurd 
 dotages  of  falOiood  and  error.  The  vfe  of  prayer  is  indeed  not  to 
 makefatisfadion,butto  craue  pardon.  It  appeafclhGods  iiifticc 
 by  the  i,itreatiog  of  his  mercy,  whilcft  we  btfccch  him  to  hcare  vs, 
 not  for  our  prayers  fake,  but  for  Chri(b  fake  ;  not  by  the  mei  it  of 
 ourf-itisfaifltcn.but  by  vertueofhis  intercclTion;  not  for  the  works 
 fake  vvhith  we  do,  but  for  his  truths  lake,  for  that  he  hathproiiiifcj 
 fotodotorhcmchatcallvponhim,  Byour  prayer  we  rcqucflhini 
 toforgiuevs,  th^tis,  nottovrsevstofatisfaif^ion,  and  isic  not  an 
 iabfurdfancytoaffirmepfayerirfelfetobeafatisfjdionfAnduiiac 
 do  men  in  this  cafe,  but  mock  and  dnlly  with  God,  in  asking  Him 
 forgincneflc,  when  in  the  mcanc  time  they  tl.inke  to  make  hima 
 ■full  and  iwlfrequitall  of  his  wrongs,  (o  that  there  fl,a!l  be  nothing 
 tobeforglico?  Forwhatrcmaincthtobeforgiucn  where  there  is 
 yceldcd  a  luffidcnt  recompence  for  the  offence  done  ?  ,Af  B.Piop 
 goeth  on  and  tclleth  vs,thac;>r4j^}'C4w«of  be  m^ie  without f.inh.  U 
 is  true,  &  by  faith  it  IS  ihatourprayerobtaincth  all  things  at  Gods 
 
 hand. 
 
So4  OfSatufaSim, 
 
 T^£fui  ^^"^-  ^'''^  o^^fiif  H  it  is  tfuc  which  S.  Ambroje  faithif  hat  *  />  ohtAt- 
 cap.B.lafi^uM;  ^'^^^  (U  i>j'  deed  ofj^f ft, )tot  l>j/  tvaj  ofds^f  .It  lookcth  not  toourfatisfa- 
 d)[St!^ts  ^^^^"'  ^"^  ^^  ^^^  promilcof'God  through  the  mediation  ofkfus' 
 UHqHmie?i\k,  Chrlft.  putthcr  heallcgeth  idlcly  and  impcrtine')tly,thatpr3ier  is; 
 ^'^'^  'plea^ttg  vnto  God  :t\\zxbj  it  we  humble  our [elues  before  htm^Ach^ow. 
 
 ledginghus  emmf9tencie^<mdoHr9wnetnfirryiity ;  that  thereby  voce  Z^- 
 msnt  andbevcmle  the  grteti0i4JKe[[c  of  oar  fnnes.  He  mentionctb  Kit7g' 
 Dautd  vpatering  his  couch  wtth  teares,  and  mAkiy.g  them  his  foode  day\ 
 &Mtght:U  Mamffes greatly  humblmg  himfelfe.zs  the  text  faith,(««' 
 doing  great  petiAce  as  he  trannatcthj&  intreatiftg  the  LordSo  as  that 
 the  Lord  heard htm.ijrc.   Now  all  thefc  things  arc  according  to  the 
 P  roucr  be,  Fro  rajiris  Itgoney^vee  call  for  rakes,  (^'  hefendfVJ  matteckji 
 we  demand  onething^and  he  anfwercth  another. We  lay  that  pray- 
 er is  plcaling  to  God;  we  confellc  all  thcfc  vfcs  and  cllirdj  rhcicof, 
 but  what  is  ail  this  co  the  proouing  off3ti»^a<^  on  i  hovv  doth  hee 
 inalce it  appfsre«hat that U'hich Damd  and  Munaffes<^\6.thty  did 
 it  with  opinion  or  purpofc  tomakcratisbsf^ioiiforiheir  fiunci?  I 
 would  aske  him  here  with  what  face  hee  could  thus  fet  himfelfcfo 
 delude  his  Reader  with  empty  fliadov/c^and  fhewc&ofirainedif- 
 ccurfe,  but  that  I  fee  his  whole  booke  io  a  inanr.cr  is  made  of  fuch 
 delufions.But  here  to  fliew  the  abfurdirie  of  this  alTcrtion  oftheirs, 
 ihatpraicrisamatteroffatisfa(^!on,  /J/.  Ptfri^«/hadraid,that/r /> 
 all  one  oi  if  they  ^ouldfay,  that  a  begq^er  by  askjng  ofalmes  ^ould  dg^ 
 feruehisalmei^orthata  debter  by  t  cq'tejiwg  his  creditor  to  pardon  the 
 dtbt  .foohld  thereby  pay  thedebt.Scc  now  whatarcholJcriilceanhvcr 
 yI/.5/jf?;<j^  hath  returned.  To  the  f\\l\hchh[)jy4 beg^^r  doth  net  de- 
 yrtte  his  almes.becaufe  he  makes  not  this  former  kif^dofpraierk'a  the 
 {hortf  eight  one  of  the  ProteJi<;ints frontthe lipfes  ontrvard.   Thus  full 
 fimply he giuethagirdatthcPfoteftants prayers,  tofhifthimfclfe 
 from  anfvvering  for  their  owne  .     But  what  if  the  bcgger  do 
 make  that  kind  ofpraycr^,  and  with  much  lamentation  craue  an 
 almcs,  is  he  thereby  to  expe6tit  as  defcruedand  due  vnto  him? 
 hath  he  hereby  any  iuft  right  and  title  to  that  which  he  craueih.^ 
 Surely,  if  it  be  due  vnto  him,  it  is  no  almcs,  or  if  it  be  analmes, 
 then  It  is  not  due  vnto  hira.  Why  could  not  Mafter  Bi^ep  concciue 
 the  infhnccas  well  of  the  earncft  and  hearty  requcft  ofthe  beg- 
 oer,  as  ofthatihort  Height  one  from  the  iips  outward,  but  that  he 
 
 WVIS 
 
of  Saris  fa  &m.  S  o  5* 
 
 was  puttohisfliifrs,  and  was  glad  thus  in  acloudtof^calc  av\ay? 
 
 Bur  it  IS  lomcfurclKr  matter  that  lie  hath  rcfpcdl  vnto.    Forvvc 
 
 Vrotellantsarccontcnrtopray  limply  as  Chnf^ntli  faughr,  not 
 
 tliinki  gany  vcrtuctoconiifi  ^tatutiltiiudeofivoydf^novmM^mh^g  cEcdcf.j.i; 
 
 that  by  ttie  length  of  oor  prayers  \«c  arc  toprcuaile  with  God,  or 
 
 that  hy  the  often  Gyingof  them  he  is  the  more  atle(5tcd  with  them, 
 
 but  mcfiinng  prayer  by  the  intention  and  affc(5lion  of  the  heart, 
 
 vfirringitlcifcaccordingto  rhemocioDof  it  fclfc,  either  by  few 
 
 ormany  words.  We  pray  not  by  rule,  nor  offer  our  dcuotions  to 
 
 God  oy  task  and  tale,knowino  it  to  be  bur  **  babltK^  to  wouea  n:-  ''  -^"^"Mj^'j?. 
 
 ce^arj  matter  to  Goamthfuferjiuottsar.d;tcedUI[e  vnords^Vtur:  the  new  M.iitum  u  ,„ 
 
 Cothohkes  are  like  the  old  heathens,  whothoiiphtthemfciucsro  t""!'"''ii''' 
 
 be  the  bcitti^  heard  for  their  much  bahltng  andof ten  repeating,  and  ^^fewA:/. 
 
 therefore  they  fay  their  praicrs  by  number  and  ftmt,  as  if  they  *^'^^^''^'^'^* 
 
 would  make  therofa  charme  ofinchantment  to  bitid  God  to  their 
 
 Wi'l.A  man  for  a  penance  muftfayfo  many  Pater  noftcrs,  and  fo 
 
 many  Aucmirics ,  and  fo  n^any  Crcedes,  and  when  he  harii  To 
 
 done,  he  is  man  good  enough,  he  hath  made  fatisfaclion  for  his 
 
 finnes.  In  one  oftheirbookes  there  are  feucnOiort  pray  err.  before 
 
 which  thefcis  this  Rubricke.-  ^ l^Vtjofotner h ctngin the ll\it e of  ^t ace , 
 
 ^aH  deuautlji  fajf  thefe  feneft  pr^jers  foUorv/ng  before  the  CrticifxCy  \!l^y'*!"'^f. 
 
 tvithfeuen  Pftter  Mrflers,  a*:dfeHen  Attemanes^  he  {})i;t\lobt^.tne  f,xe  cundumvfum 
 
 &  fifty  thoufandjeares  of  fardor),fettrteetic  thoMjnndor^ntedby  Sctmt  ^/J^'.f'^'?' 
 
 Crenorte^  fopirtenetbouJAud  by  Nichohu  the^fih,  andthtfe  donbled ir-^'u* e\ jUvs 
 
 h  Six:ii4  the  foHrth.  O  what  a  horrible  vcrtuc  there  is  in  the  num-  f!'"  ''^'^"'"^ 
 
 t  ■  e%  I  An  1  .  hi'  eT»o,xtio..es 
 
 bcr  ot  bctten^  when  it  comes  to  prayers  and  pater  noltcrs.snd  Auc- /?'«•«  e;ciirn.j. 
 nurics,  what  a  foule  rule  would  he  make  in  Purgacorie,  rhar  l''^',efij,]^ 
 ftiould  vfe  euery  day  to  fay  thefe  prayers?  He  fhould  haucfo  many  <:»* "n^^i.-m 
 thoufandye3rcstolp3refromhin)rel'cjsth3themi"hcrida2rcatfIl'\"''''7,^^^^^^ 
 inuith  o{  foulcs  out  of  that  cruell  prifon.  Such  a  hke  fooletiedo  i"KO'Hmimu:- 
 wc  fiticie  in  their  ^/^'w^  P falter,  ccn)ir.ended  for  chat  theglorio^s^"'"^'''  ' 
 name  of  lefu-'  is  therei/icalledvpen  fonre  hniidredaridffte  ttmcs  ;in  sJf^u^rftltJr 
 vvjuch  there  arefifteene  prtuctpail  petiitcus,  which  mu/i  be  fad  euiry  |",!  M.,*n"ja',  I^p 
 enebjthsTfffelues  ten  times ^  andyoum  yfay  thfn  vponyonr  tennefin^  nKdjtat<on,Scc. 
 Ifn/io  be  fu,  c  to  kcepe  lufl  reckoning  jsr  elfevpon  t:nne  besides, 
 and  ineuery  of  thcfe  tcnne  times  thename  of  lefiis  ii  thrjcc  repea- 
 ted, thirty  tuiiesuicuery  petition,  as  for  example:     • 
 
 I    lefu. 
 
^g  06  OfSathfaSfion* 
 
 1  fe/k,Iefft,feffij  mercie, 
 
 2  lefu^  lefu,  lefftj  mercy, 
 
 3  /</«<,  Icfn,  leffty  mercy x^c. 
 
 The  fecond  pctitioiSc 
 t     JefHyUfH,Ie[t4yhelpeme, 
 
 2  leffij  Ufu^  leJH,  helpe  me, 
 
 3  Jefft,  IcfHy  lejii^  helpe  me ,  drc. 
 
 The  third  pecuion. 
 
 1  JejHyIejtt,Iefu,llrengthme, 
 
 2  lefu,  lefa^  UfHyflre»gth  me. 
 
 5     lefttJefptJefHjftrengthmej  (jrc.  till  in  cuery  one  ye 
 ftiake  vp  the  number  often.  Now  I  trow  the  (h,crrpighi  prayers  of 
 the  Preteftants  be  not  comparable  to  tht  fc  deuouons;  119  maruell  if 
 both  heauen  and  heil  be  coniured  at  fo  often  repesting  of  the  name 
 oflcfus.  What  C/rctf  might  be  thought  lil<eiy  tobewirch  menfo 
 farrc,  as  to  glue  any  regard  to fuch  drunken  fanries  f  Wnat  Pro- 
 phet,or  Apoftle.or  Father, or  Mactyr,or  Confcriorhath  giucn  the ' 
 any  example  of  praying  in  this  fort?  Or  if  they  haue  no  example  of 
 fitjwhy  do  they  thus  leudiy  entangle  fimplc  foulcs  with  an  opinion 
 ofdeuotion  in  that  wherein  there  is  nothing  butabfurd  and  hea- 
 then ifh  fupetftition?  Thefe  now  arc  the  prayers  offatisfa^^ion,  by 
 yih'ich  M.Bif^opmW  hauevs  tovnderftand,  that  there  is  adiffc- 
 fence  bctwilt  Cathohkes  and  bcggers;  for  Caiholikcs  fay  their 
 prayers  often  ouer,and  thereby  they  merit  much.  And  yet  we  fee, 
 that  an  importunate  hungry  beggcr  will  fland  long,  &  go  oucr  his 
 beggers  dittie,  as  often  as  M.  Btfhops  pcsnitent  doth  his  Pater  no- 
 {ler  and  his  Creed,  who  for  all  that,can  claime  nothing  as  due  vnto 
 him  for  the  paincs  that  he  hath  taken.  And  if  a  begger  by  his  in- 
 ftance  and  erneftnelfe  can  merit  ngthing  at  a  mans  hands,(hall  we 
 thinke  that  a  Cathohke  begger  by  hisinttance  can  merit  and  dc#' 
 fcruc  at  the  hands  of  God  ?  Belecuc  it  that  lift  .*  as  for  vs  wc  know 
 that  prayer  craueth  by  way  of  almcs,and  therefore  by  way  of  mc- 
 cit  can cxpe(Sl  nothing. 
 
 His  exception  to  ^./'f''^««^fecondcomparifon  is  asridiculous 
 and  vaine  as  the  former:T6«  Itkewefayof  adehter^  faith  he,  viho(c 
 creditor  beinganeedy  mart  vctU  not  bepayedrvithottt  money  ^ut^h^^t  if 
 the  creditor  be  not  a  needy  man,  but  will  be  content  without  any 
 
 money 
 
of  Satis  fa  ^hn,  go7 
 
 money  to  remit  the  debt?  What  arc  all  credirours  needy  men, 
 and  arc  {here  none  found  thatforgiucdcbrs/Jcth  Af.Btpjop  know 
 ncucr  a Catholilcc  that  niewcthfo great  compa/Tion  vpon  apcore 
 injn,hu(nblyintrcatingl)iminthacbehalfc?  Uhedo  nocwccfuf- 
 pcdltheircharity:  iHicdoe,  wecfufpcd  his  honcfty,  vvho  would 
 mockc  his  Rqadcr  with  fuch  a  paltry  ftiiff,  telling  vs  an  idle  tale, 
 what  it  is  wherewith  the  creditor  is  payed,  when  ourfpecch  is  of 
 intrcatyto  remit  the  debt. But  in  this  cafe  itiscleerc,  that  as  it  i$ 
 abfurd  tofay.that  the  debtors  intrcaty  for  thcforgiuing  of  liis  debt 
 may  be  called  a  fatisfac^ion  for  the  debt:  fo  it  is  abfurd  to  fay,  that 
 our  prayer  to  God  for  the  forgiuenelfc  of  our  finnes,  may  be  caU 
 led  a  fatisfidion  for  our  finnes.  There  is  no  difproportion  whence 
 he  may  take  any  aduantage  againft  the  forceof  this  exception.  But 
 yctfurthcr  he  maketh  God  by  this  mcancs  like  vnto  his  needy  cre- 
 ditour.For  as  the  creditor  muft  bee  appeafed  by  money  ,  fo  muft 
 God  by  mcrir,and  on  both  parts  fatisfa<5^ion  is  required.  What  it 
 is  wherewith  the  fatisfa«5^ion  is  made  it  skilleth  not ,  be  it  to  God 
 one  W3y,and  to  the  creditor  another  way ;  but  on  both  fides  there 
 murt  beiuftand  worthyfatisfadion.Hec  would  make  vs  bcleeiie, 
 that  God  freely  forgiueth  nothing,  but  either  uec  muft  by  merit 
 puchafeourrcleafe,  orclfe  wecniuftlycbyit,  till  wee  haue  payed 
 the  vttcrmoft  farthing.  Yea  &  that  muft  be  mnny  times  for  money 
 alfo.for  although  God  himfelfe  take  no mony  for  Pardons,yct  the 
 Vicar  of  Rome  doth  for  him.  Anhumbleand  confriic  heart  will 
 notferue  the  turnc.be  muft  pay  for  it  that  will  be  pardoned.  Thus 
 ^.^//Z'tf/j/fhifts fall  out  amifiTc  oneucry  fide,  and  hec  can  fay  no- 
 thing to  ferue  his  turnr. Better  were  it  for  him  to  yccld  to  the  truth, 
 rhenthus  to  fhjmchimfclfc by  fighting  fochilJiftilvapainft  ic.  Id 
 aword  we  tell  him, that  God  indeed  csleemcth  anhnmhle4ndcorf 
 tnte  heart ,grietii»g  for finne,<iMd  fntKgfgr  fardon^hui  hcc  cftcemcth 
 the  fame  asruingforpardon,notas  picfumingof  fatisfadlion,    A 
 ftrangefuter  ishc,th9tthinkech  fuitcto  bc^atiifadrliion,  or  that  by 
 reqiieftingapardoni.ciuftlydefuueth  tobo  pardoned.  He  ailed- 
 geth  thatit  is  faid,  ^  Dtd  not  Ifor^jHtthee  the dtht ,hecaufe thott h-  hMat.i8,aai 
 fought e^  we ^but  yet  he  doth  not  find  that  it  i-;  faid,I  forgaue  thee  the 
 dcbt,becaufeby  bcfcechingmethoutnadcft  me  afulrccopence  & 
 faiisfaftion  for  the  dcbt.lf  he  had  made  fatisfad^ion  therby,then  it 
 fiiould  not  hauc  bin  faid  afterwards,  which  M.Bi(hop  ftiould  hauc 
 
 icmcm* 
 
So  8  OfSdtUfa^m. 
 
 rcmcmbrej  :  ^msmaflerwasvproth  anddUtteredhlm  to  theUyfert 
 tiUbepJCHtdpAj  all  that  vpfiii  due  vntohiTx.  There  could  noching  rc« 
 i7cir.j4.         jiiamc  due,wherc  iuft  fati&faj^lion  had  bene  made, 
 
 1(5.  W.  Bishop. 
 
 Second'yJaith\A.  Perkins:  Fafting  is  a  thing  Indifferent  of  tW: 
 fame  nature  with  eating  and  drinking,  no  more  conferring  to  chci 
 kingdorneofhca«sn,then  eating  and  ciriakin<2  do,h.  fVhat  an  £- 
 ptCHrianand^efhlji  doElritte  />  thi^  ?  f^'hy  tb^n  did  the  Ntniuites  p.fl^ , 
 fut onjack^clothand/yeonthegroHnd (alltvhich  bodtly afjiicitons art 
 rtdpicedto  f^jii^g)  r  At  her  then  eate^  and  drinke^  avd  ^refuft.  t  of  Gods 
 wcrcy  ffthe  one  had  hsne  oi  acce^tahleto  Cod  as  the  Gthert  l^hy  u  S. 
 lohn  Bapti  f}  comwendedfor  his  rough  garments  and  thin  diet^tfche- 
 rifhm7thejie[hplea'e  Godot  (veil  a&  fmifhtyig  of  it  ?  Chnji  fatth  ex- 
 freJfelyiThit  it  uc  fall  jh  fccrcr,  his  hcauenly  Fafhf r  wil J  repay  vs 
 openly:  willhee  regard  eating  and  drtKkj^gfo  Itherallj'.hutbffa^ing  ■ 
 tve /ha/I  hafte  a  whole  Chapter  heereafter /Therefore  hriefly  I  here  Can- 
 ^Inde,  that  this  do^ytne  tendeih  to  the  efiahli^iment  of  the  ktngda.r.e  of 
 MUc\RsandEpicurcs,ivhofefn>eet/peechis:  Letvs  catc,  and  let  vs 
 drinkcjf  or  aher  death  there  is  no  pleafurc ;  true  for  fuchifeUt-godt 
 and  their  foliorpers. 
 
 • 
 
 R.Abbot. 
 
 That  fafiing  of  it  felf  is  a  thing  indiflPercnt  neuer  wife  man  made 
 any  doubt.No  man  eucr  yet  in  a  right  iiiind  thought  it  to  be  a  mat- 
 ter ot  venue  to  kccpc  a  mans  bcilyenjptic.  Surely ,  if  to  faft  be  a 
 vcttue,thcn  to  eate  and  drink  is  a  vicejbccaufe  whatfocucr  is  con- 
 trary to  vertuc  is  vice.lftalhng  of  it  fclfc  bee  agoodworke,  a  man 
 may  do  a  good  worke  againli  his  \vjll,bcc3urc  a  man  may  he  made 
 to  ra(^,when  he  hath  more  will  to  eate, But  it  might  plcafe  his  wif- 
 domcto  vnderftand,that  fome  things  fimpiy  and  of  themlclues are 
 goodrotherfomc  things  ftmply  andofthcmfeluesaie  euill;  other- 
 ibmcofirhemfelucs  are  neither  good  nor  cuiii,  buryer  are  inftru* 
 mentsand maybe vrcdeirhertogoodorcuiil.Ot this laft  kindare 
 richcs,hcaltb,fti5ngth^walking,ritting,w'aking,flecping,maiiage, 
 
 virgi- 
 
OfSatisfMoH,  Sep 
 
 tirgmity»anclfuclilikc,by  which  for  chc  things  tlicmfclucs  a  man 
 Is  neitljcitbc  better  nor  the  worle,  but  by  a  good  man  they  may 
 bcap^cdc.^good,andby  aricnillmaniocuill.  Of  the  fame  na- 
 lu  X  .irc  eatingjdrinking.fafting.for  none  of  which  can  a  man  bee 
 called  better  then  another  man,  becaufc  they  a' c  things  indiffe- 
 rently eommon  both  to  good  and  euill,  allhoughby  a  good  man 
 they  may  be  vied  to  good.  And  theiefore  as  lohn  BiJftifl  came'  «rr/.  aMaMi.if.  ijj 
 $her  eatifia  nor  drtnk^tig^fo  thcfonne  of  man  came  both  eaitiMg  (^  Arin' 
 J^/«_f , to  g:ue  fo  vndcrltand, that  ry:ithcr  eating  nor  fafling  of  theiu- 
 felu"$  uom^kc  vs  any  whit  the  moreacceptcdinthe(igiitofG(>d, 
 Nv-ifher  did  our  Sauiour  Chrifl  by  eating  and  drinking  cher/[h  the 
 fic/hiu  fuchfortasit  is  vnlawful  tocherifliihe  (\Sh  whicl.  is  menc 
 of  chc  viccSjUoroFthe  fubfianceofthcfiej]],  by  waDtonneHc,  in- 
 tcmpcrancy,andexcent',norby  moderate  and  fober feeding  and 
 diet:  III  uhichrefped-lec  him  remember  wharrhc  Ap(>(tic  faith, 
 i\)2Lt''  neHcrjinym<-in  hated  his  o\vy}jii[h^  hut  loueih  and  cbenljjeihttt 
 eucKAiths  Lorddoththc  C^/</-f/j:  ihtrcby  notinq  them  tofic  vrna-  bEph.j.j^, 
 turailmor.ftcrs  rather  then  m:n,cfw  horn  he  fpeakctli  in  another 
 place, who  place  '^religion  in  tiot  ffAtiig  thebodj^ar.d  not  h,.Hing  it  in 
 a^f  ha>ior  to  fitt  J  fie  th  ^epj.  As  iot  lUi  KhAuUcSiWilKy  h:id  biif  on- 
 ly fartrd,  tj-jcy  had  done  as  ^ood  as  nothing,  v\hat  had  they  donz  cCo!.j.»j. 
 more  the  their  cattle  didfButthey  falkd  to  humble  thcmfeJucs  to 
 God, and  CO  (hew  rhcirfearcofhisiudgemcnr.andro!:  the  fc  rhinos 
 Gad  vouchfafed  to  re!pc<5t  their  fall.  And  thus  lie  that  '^  fi/Ieih  in 
 fecrer,not  to  h{\,hm'h  falling  to cherijhpr.ijer,  not  to  aftiiift  (he  cimu'.jj'/jj, 
 body,  l)iit  toafF.iSlihefonle  :  tn,uis,  tna:  Victh  th^'cnc  not  for  it ''"".'  P"^'* 
 fcifc  ,bLiifor  the  other, not  foi^^o<i////,l:iit  (ov  fpirituil a^idgodiy  ex-  \  u-ii\-n.A.%^ 
 ercife^WwnihcFrither feeth ir. fecret ^**jidivilreA'ard h,m  odckIj  U  \s 
 Oct  limj^ly  farting  that  God  rcquircth, but  liumiiucion  and  puyrr; 
 he  requircth  f^ (hng accidental :y,onc]y  as  a  (upport  and  helpLiirr- 
 cf.Thcieiorcthcdo(5)fineofPopeiy  is  moHkibfard  and  fcnflclTe, 
 which Thakcthfvifhng  djftindV.yby  irfclfe,and  forittVlfe.noroiicly 
 an  aft  of  Gods  worfhip,bujalloa  matter  of  me  rjr,luch  r.s  whereby 
 v\ce  makefatisf^ftionto  God.andpiirchafc  of  Kim  thercmifii-n 
 ofourfinncs.  ^/.  5//Z?^p  allcdgeth  fomewhat  crnceiniiig  talhng, 
 as  we  fee,but  concerning  this  vfc  of  farting, thogh  ir  were  the  mat- 
 ter inhand,hchadnothjngat  all  rofav.  As  for  I  is  canli  tb.ey  arc 
 handed  before  m^Aufwcr  co  bis  Hpililc  to  chcK1n3.Thcl.i1.gdom  E'^'-'^-'^'' 
 
 Qi 
 
8i6  OfSatisfa&m* 
 
 of  AthiVfts  &  Epicures  in  the  whole  world  doth  not  flourl/h  mor< 
 then  in  the  Court  and  Church  of  Rome,and  I  do  almoft  perfwadt 
 my  fclfe,ihat /^.i?//2^(?;)  in  his  owneconfcience  is  perfwade^hati 
 
 ^' 
 
 is  ib.I  doubt  not  but  he  would  tell  a  pretty  tale  in  this  bchalfc  con 
 ccrning  their  maflcrs  the  lefuitcSjbut  that  now  his  tongua  is  tyc  < 
 vp,and  he  mufl  fay  no  more,  he  hath  bene  taught  what  it  is  to  tcJ 
 vs  talcs  out  of  their  fchoolc, 
 
 17  W,  Bis  HO  p. 
 
 LA^ly.^he faith, that altnef-deedt  cannct  ffe  trorkj  BffatiifaElioHfot 
 linnes:for  vrhen  v^egiue  them  as  rve  ought, ire  do  but  our  duty ,  4 W  xvet 
 may  as  well  fay  ^that  a  man  hj  paying  one  debt^  may  dtfc  barge  afi»thet{ 
 M  to  fay  by  doing  his  duty  Jhe  mdjfatisfie  Gods  iuflice  for  the  ^uni^mH 
 cfhk  ftaftfs.  A  man  might  fuppofrt  hat  this  man  r$ere  pretily  wellfeen^ 
 itCafoloBixffonCythat  thuj rufleih mgraue  mattertmth  his  fmp/t 
 Similes. 
 
 That  almef. deeds  redeemeeur  fins, purge  vs  from  them  c^  make  ah 
 thiyjgs  cleane  vffto  vs^hath  bene  already  preued  out  of  holy  Scriptures^ 
 *  Imll/oyne  thereunto  this  one  teflimeny  of  that  holy  Martyr  S.Cypi  ia.« 
 Our  frailty  could  notrcll  whattodo,  vnlcirctlicgoodncsof  God 
 ifcUcmor"  by  teaching  vs  the  workcs  of  iu  (lice  and  mercy,  had  {hewed  vs  a 
 certaine  way  ofpreferiiing  our  faluation,  which  is  that  with  almf 
 deeds  wccnight  wafh  clean?  away  the  hlch  of  fins,  which  wee  had 
 contracted  afterBapclfme.  The  holy  Ghoft ^peaketh  in  theScriptun 
 4;7<!^/^//'&.'Sinncs  arc  purged  by  alaics-decds  and  faith. 
 
 NorvtoM.PerkinsSii'ni^'^ff^^ deny  that  a  man  is  bound  to giue aA 
 thealmes  that  he  can-.vfe  are  bound  togiuethat  whjch  we  mny  voeh 
 fsare^vfhen  there  is  great  want:but  almes(u  hjch  is  apart  offatisfaBio) 
 ifnotgiuen^utofourfuperflmtte,  but fpared from  ournece^arievfes, 
 and  is  many  times  befloi^edyvhen  ther  io  no fuch great  need^v^on  bmU 
 dingSchooles^  Codedges^  Hofpttals  and  Chapplej.  And  this  may ferue 
 to  anfxver  M.Perkins  Siimles  againft  theft  three  works  oftatusfA^iom 
 If  any  man  dejire  to  know  why  we  make  fpeeia/l  reckoning  ofthefe  three 
 work^jt  isprtncipaUyfor  two  caufes:FtrjijWe  being  tofattsfie,  mu(lpcr- 
 forme  tt  with  fuch  thwgs  04  be  our  owne,  which  be  of  three  forts\  eh 
 therthey  belong  toourfoule,  ertoeur  bjdte,  or  to  our  externallgoodr,  ; 
 Thegoodt  of  our  mind  we  offer  to  God  by  prayer  J^yf aft  ing^  and  other 
 
 reaft. 
 
 \ 
 
of  Satis fitSfhn,  ^  M 
 
 ftdfottal'le  hodify  difciplitteftvc  cxhtbitt  VHto  him  Si  lining  hoa{},holy 
 and  pic  a  fin  p  God.  By  almefdeeds  xve  make  htm  an  itj^recatle  prefent  Hom.i  t.tf 
 efeur^eods  Secondly ^allfwne  m  S.Iohn  tcacheth,  waj  be  reduced  into 
 three  prwcipa/i  heaii/.T  iiC  concupifcnceoftheflerh,  that  u  lechery  f^'  **'  '*' 
 rrhich  ii  coohdhyJAJltng  (jrft*ch  hke  affitding  of  the  hody.  Concupif- 
 ccncc ofthc  eyes,  conetoufneffe^  whtch nfurged andchafed awuy  by 
 almeflecds  -.and  pride oflifc,  xvhich u  jupprelJed  by  humble  prayer, 
 ani  often  medttatton  of  our  ovone  miferUs* 
 
 R.  Abbot. 
 
 Simple  ftmifes,Uith  Af.Bifhop,  Now  he  may  fcc  taken  for  a  very 
 'iimple  iTi5,  who  toanCwcr  jJmplefm//et  is  forced  to  vlt  fuch  fin  pie 
 ftiifc».VVc  may  wonder  at  the  blindncfleof  thcfe  arrogant  and  prc- 
 fumptuous  hypocrites,  who  thu«  fland  vpon  their  terms  with  God, 
 o^  doing  more  for  him  then  they  are  bound  to  do,  more  tiicn  by 
 dutic  they  ownc  vnto  him.  Eucry  man  of  common  ordinary  pietic 
 and  dcuotion  confelFcth,  that  wbatfocuer  wc arc,  orwhatfocuer 
 wc  haiiCjCi  ther  w  ithin  vs  or  without  vs,wc  owe  all  to  God.  *  /«  him  *  Aa.17.*!. 
 »iv  lffte,andmoMej4t!d  hatte our  being.Of  his  boun tie  we  recciue,  and 
 by  his  mercy  we  enioy  whatfoeucf  wc  cnioy.So  httJc  intercrt  baue 
 wc  in  any  thing  in  his  light,  as  that  at  his  commaundcmcnt  we  arc 
 toleauc  whatfoeucr  wehauc.  In  all  the  gifts  therefore  which  wc 
 giue  in  his  name  and  for  his  fake,  wc  are  to  fay  and  to acknow* 
 ledge,  Tnaex  tuis  ttbi  off^er  imut, Of  thine  orvne  weojfervnto  theethat 
 tvhteh  uthiyje  ovone,  anj  nothingbiu  thine  owne..  And  although 
 God  haucnotdcrcrminej  vnto  cnery  man  all  particular  vies  of 
 thofc  benefices  wherewith  he  hath  endowed  them,  yet  he  hath 
 taught  cuery  rr.an  to  remember  himlclfc  to  h^t'oe  Lordi^etrard 
 for  that  porno  uhich  he  haihjand  that  tohmihc  fliallgiuc  account 
 of  the  difpofing  of  It. He  hath  gJuc  cuery  man  icauc  to  vfe  the  fame 
 according  to  tiic  f^ac  and  calling  vxhercunto  hciscajlcd,  and  for 
 the  hwfuil  vpholding  and  inci\*alinaof  ir.r.nd  accordingly  to  hauc 
 iefpeilotth<jfet|jatare  h\Sy^forwho»jhe  th.u  careihncc toprcuide, 
 hAtbdeniedihr  fatih,andisnorCethfnaninfidel\ir\t\ci\ci;:iis{h\zUz 
 0{\-\'!\\\j\'\r  A[(oHearr-eto do poodxrort^for >}ecelf.%ryvjes,ihaf  he Ler.ot  cTit.j.:4. 
 VHf-H'tfull^  thata<  he  isamctnbcrof  the  bowy  oiChnl^,  fo  he  em- 
 ploy that  which  lu  lu;hasoccaf;orcqiiircth,  to  the  publikc  benefit 
 
 r  i  i  *nd 
 
8 12  of  SMisfaUm, 
 
 and  vfe  ofthe  fame  body.  And  this  is  one  part  of  the  thssnkes  that 
 wcovvvntoalmightyGod,nocto  think  much  when  there  is  caufe 
 to  bcftow  fomc  pare  of  that  which  we  bauc  to  the  honor  &  feruice 
 ofhim  at  vvhofc  hands  we  haue  received  all.  Which,  he  thatnrg- 
 kfehto  do,  andturncth  all  to  priuate  vfe,  and  to  the  building  of 
 hisownehoufcjbringerh  vpon  himfelfc  the  iudgemeot  denounced 
 
 ^Hajac.a.p.ie.  ^y  thcProphet,and  commonly  verified  before  our  eyes,  ^  He  that: 
 eouetetb  a»  euilcoHStoHfnest^  himfelf,  that  hs  mayfet  his  nejl  on  hlgjy 
 to  efcafefi e  the  poxver  efeml/:onfHlteihfhami  to  his  ovcne  ho(4fe.Novf 
 feeing  all  that  we  haue  is  Gods,  aod  we  can  no  way  fuflficicntly  re- 
 compcncc  the  mercy  that  hebathfhcwedin  bcftowing  the  fame 
 vpon  vSjwbat  cxtrcam  madnefic  is  it  toiniaginc,that  thereout  wc 
 can  yeeld  him  a  iiift  and  worthy  price  of  redemption  and  fatisfadlio- 
 fbroucfias?  Sparc  wcneucrforauch  from  our  ncccffaryvfes,  and 
 giue  wc  ncuer  fo  much  as  it  were  out  of  cur  owne  bellies^  yet  our- 
 confcicnccs  (l^.ould  tell  vs  that  it  is  not  the  thoufandth  part  of  that 
 which  God  harhdcrcTucd  of  vs;  and  fhall  we  bcfo  witkflc  asto 
 thinkc  that  that  wee  docmay  bcafufficicntrccompcnccforthc 
 wrongs  that  we  haue  done  vnto  him  f  It  is  worthy  to  be  noted 
 
 1 2i.Qoi.8.j.3.  vvhich  the  Apoftlc  teachcth  vs,  that '  foh wilUnghj/ondoHrpm^r 
 to  m'tHtfter  to  the  Saints  is  a  grace  of  God  heflowed  v^on  vs.  It  is 
 the  fruitecf  Gods  loue  towards  vsto  carry  this  niinde  towards^ 
 thofe  that  are  his.  What  ftrangc  men  then  are  they,  who  of  that 
 which  is  the  eflfecl  of  Gods  loue  ^nd  mercic  towards  vs,  will 
 make  a  matter  of  our  raerite  and  dcfert  to  wards  God  f  Jnaword, 
 CM.  Bifbofs  anCv^cr  is  a  moHr  idle  dreamcj  and  becaufcwe  can 
 do  nothing  but  what  wcowe  to  God,  and  all  infinitely  too  little 
 to  fhc'v  foorth  cur  thankefulncffc  towards  him,  we  muft  fay  as. 
 Ai.Perkins  doth,  that  in  giuing  almcs  as  wc  ought,  wc  do  but 
 ourdutic;  and  that  to  fay  that  by  almes-deeds  wc  may  fatisfie  for 
 ©ur  finnes,  is  the  fame  as  to  fay,  that  a  man  by  paying  one  debt 
 may  difcharge  another.  But  yet  it  concerneth  them  to  fticke  hard 
 for  the  maintaining  of  this  deuice,^  for  in  all  the  ports  of  Rome 
 there  is  not  a  fhip  that  hath  brought  in  more  rich  lading  then  thi$: 
 hath  done.  For  hereby  they  haue  had  the  commaundemcnt  of 
 mens  purfes,  their  goods  and  lands ;  and  whileft  they  haue  borne 
 them  in  hand,  that  from  »ecej[aiyvfesthcymuf\  takcfomcwhai  for 
 *  the  redeeming  of  their  fins,  they  haue  made  them  uh  thcirwiucs^  . 
 
 thei^' 
 
their  chHtlren,  pofleridc  and  friends  to  beflow  rpon  holy  Cb:trchj 
 asphey  cailcd,tlie  gifts  which  they  crauedfor  themfciues.  By  tliis 
 pretence,  like '"//:;'<:  6>rf/^<»/)/)fr/ of  Egypt,  thcj  deuotircd  all  thai  vp/u  ^  Ex8tI.io»if. 
 grcetidVpcH  the  earth:  wbacfoeutr  was  ciclinhtfonie  and  pleafant 
 they  found  meanes  to  make  it  theirs.    And  hence  came  thofe  rich 
 endowments  of  rch^ious  houfes,  men  vpon  confcicnce  offinnc 
 fparing  no  cofljinfalfc  hope  to  find  feme  comfort  thereby,  as  e  be-  UJa^Dc'dJcJ* 
 fore  was  faid, And  this  pointofTatisfadtion  was  lb  much  the  more  i'» 
 willingly  entertained,  becaufc  they  that  wcr  loth  to  trouble  them^ 
 •fclucs  with  faHing  and  praying,  yet  found  helpc  enough  hereby, 
 -for  ih^x^iilmes  mAy  fupplj/orferueinfieedofthe  refljnafrr.uchoib)  tt 
 -4  ntAn  infomefort  bHyethfar  kimfelfc  the  other  wtrket  offdtisf^iiiiv  if>)^!7^"^^"^ 
 them  to  whom  hegmetb  almtr  This  is  the  wondertull  vcrtue  ofthe  ''^.  hi^<^of7i**' 
 -altnes  that  is  cnioyncd  by  a  PopifJh  Prieft,that  when  a  man  neither  f^plZH^Ji/l 
 ■faftetfi  nor  praycth,  yet  it  makech  other  mens  faflings  and  pra^'ers  "»i"^M.w,aiia 
 fcruc  the  turnc  for  the  remj^on  ofhis  fin.  And  this  was  the  notable  '^^^pificZ^fy''^ 
 cofcningdcuiceofchofc  holy  votaries,  to  make  men  belceuc(as '""'^'"/j"'^/'** 
 before  hath  bene  mcntioncd)that  they  hadafaculjictotranfportSi'^!;j"«-; 
 thcirnjcrits  and  fatibfad^ions  co  the  vfe  of  them  that  were  beneficial  C'"**"^*""?^-: 
 vnto them,verifying  in  themfe/ues  that  which  the  Apoftic  S.Peter  *"""''*'""^- 
 •had  propheficd  of  them, '  Through  cottcton^ne^ewuh  fdwed  words  ^^'^"'*'*' 
 ■they  ^jitllmake  merchaadiz^e  of  you.  But  M.Bipiop  here  in  malice  to 
 the  Jefuits,quitepaffcth  by  religions  houfeK,as  if  the  almcsoffatif- 
 fadion  did  not  belong  to  thcm.Howfoeucr  he  be  outwardly  paci- 
 fied, ye:  mafjet  aha  mente  repofifif?i.>f  it  ii  neither  forgotten  nor  for* 
 giaen,  if  he  knew  which  way  to  workc  his  will.  AsforSchoolcs, 
 Colledges,Hofpitals,ChappcJs,  the  building  offhcm(  if  it  be  in. 
 the  true  faith  of  Cb rift}  is  a  gracious  and  godly  uorke,  but  when  N^Lttfr^'^ 
 they  are  fo  done,  they  arc  done  as  tcfiimcoies  of  our  thankfulnelfc  ?«"'/''-'i'^wf'> 
 and  dutic  toGod,notas  fatisfadionsforour  fins.  Now  although  tT^qullmZ'^ 
 he  hauc  hitherto  proucd  nothing  as  couchmg  faiisfa^^jon,  yet  ^iz.""*}'"ff"'^ 
 fuming  that  he  hath  lb  done,  heioyneth  to  that  fuppofed  proofe  J^pITSIuI 
 the  tcftimonv  oi  Cyprian, Uvit^o  th^i^our frailty  &vpeaknes  could  »ot  '*""'fl>"^  <^ 
 te/lwhar  to  do  vnle{je  the  mercy  of  God  helping  vs  had  By  fietvtng  vs  the  efmhui  tfimfi 
 mrl^esofiPt(l(ce&  mercy  jopenedvj  a  rvay for  the  preferring  of ottrfal-'^l^^JlY^^^^^ 
 uatio,  that  by  almssdeede  we  elenfe  orwa(h  a  way  vrhatfoeuer  filth  of  fin  ^fertrer.-vtrar^ 
 Pre  contTA^  afterhapttfmc.  Which  words  ofC;;rM«,it  we  conltrue  '^^'JfH^Z"^^. 
 ihcni  iw  rigour  as  ihey  found,  do  containc  a  moll  dangerous  "^'«^«'"""^p»* 
 
 Fff2  ^n/^^"*^**!* 
 
8 1 4  OfSatisfa&wju 
 
 and  vnchridUnaffcrtion,  and  fuch;is  all  mm  righrly  mindccJ  ^b* 
 
 abhorre,  that  by  Chrift  all  our  fms  arc  forginai  in  baprifmc  w  hat- 
 
 foeacr  wc  haue  done,  but  that  whaifoeuer  wc  finnc  afrcrwards  is 
 
 to  be  purged  and  clcanfcd  by  our  fclucs.  Whereof  ir  murt  follow, 
 
 thatwe  whoarc  baptized  mirifancie  haueno further  bcocfirc of 
 
 Chrifts  redemption,  but  that  wcreceiue  then  for  the  freeing  of vs 
 
 liofe.i.tj;        from  the  bond  of  originall  vncicanncne.Yca  and  if  tiie  way  wher- 
 
 n  J^*S*ir.    by  after  baptifnie  vvc  arc  to  be  cleanfed  from  our  finnes  be  almes,. 
 
 i.ipif.?eUg.u.y  jj-j  ^^h-jf  f.gXc  muft  thcy  be  who  onely  recciuc  almes,and  haue  none 
 
 verfeftd^  l»i.    to  giue,&  therefore  wane  that  mcanes  for  the  forgiucncflc  of  their 
 
 mmr,.crifcn4rn  fj^n^s?  Buc  the  trtie  dodrin  of  ibcGorpcl  fettcth  Chrift  before  vy-, , 
 
 forl^lTq'^T    not  onely  in  baptifme/DUt  afcerwards  alfo  to  be '  the  Lamhe  of  God 
 
 wM^utrfiinbip.    1^^^  taheth  avpay  the  ft'ine of ihexvortd.  S.Iohnbz'ww  Siptizcd,  Tpca- 
 
 tur,v:mnteium  keth  of  himleltcamonglt  otners,  and  laith  't  to  them  rnatarc  bap- 
 
 hiq!*.ipsi  -x     tW^Aj^ifuny  manf:»fjf,  we  b>m3an  AdHocatewt^h  the  Fathers. leCtts 
 
 mtarefirreput.  Chnfl the iajt yAndhc tsths pTo^itmwn foT onr {tn^ei.  The  truccon- 
 
 ^cctdin-Avm.  fieale  vpo>}  vi  Ij  ih:  frailtie  of  this  life,  for  which  the  vphole  Church 
 ^l'Z%%fi!i  ^^'^'^  ^'^y^-y  ifi  prayer  to  God.forgtuevs  our  trefpajfes, and  they  are  for. 
 §ir<>peccji:i<.  <ri(ie»vs  htthat  onslj  facrtficeforfinnes.W^  learne  here  another  ma- 
 Ji';,*i^^j('^J;, 'neroflelfontbcn  Cyprian  there  teachetbjthat  after  baptifmc  not 
 ttaUar^  Cyprian,  {hc  facrifice  of  oUf  almes  t  bur  the  onely  facrificc  of  the  bodic 
 fcr^ritt  ot  Chnft  is  the  remifTion  of  our  finnes  .  MB, /hop  mua  gmc 
 iieras'ic:mm.  yj  ieauc  tathcr  to  bclccue  Aufttne  fpeaking  according  to  the 
 ?m>:ra!^  Scripture,  then  Cyprian  fpeaking  dirediy  agaiiift  the  Scripture. 
 ^i' horn, t J  Hi.  And  therefore  wee  aunfwcr  him  as  the  fame  Afijimedxd  the 
 fe™Ej/'  Donatifts,  when  thcy  allcdged  anEpKile  ofC7;>rr4;?igainfthim, 
 huiuiEpifioU  ofyg  do  Cyprian  nowroK£  to  dtfiinguifh  any  writings  of  his  from  the 
 rw  JstwI/Ire-  authorit'te  of  holy  Scripture.  We  are  not  boundto  the  amhontie  of  this 
 rasCyptiiHinoH  ept^/e{orfermonj&ecatffeti>e  account  not  Cyprians  xvritings  as  cano* 
 *w/X«Tx  M-  *iicalLbut  confsder  them  by  the  Canon/call  Scriptures  ^andwhat  t  herein 
 t>o»icis  confidero,  aareeth  to  the  authority  of  holy  Scrtptme^  we  recetne  it  with  h'is  praife, 
 viniyu firifUi.  bisi  what  agreeth  not py  hts leant  voe  refn/ett.  Al bci?  bccaufe  we  nnd 
 9truauthori:ati  Cyprian  r  Ifswhere  acknowledging  in  the  name  of  all  the  f?;i!hfuil, 
 UudeVmMci-  thatPfl?*  hme  Cbrt^  with  the  Father  to  he  the  aduocate  for  our  finnes ^ 
 *ii>nc9>igruit^um  I've  lint  rtffut.  p  CyfrianM  »rar.  Dm.  Iffum  habewut  a^ud  Titrcm  ^diucatu  fre  feccatit  wjlri, 
 
 thcicby 
 
OfSatlsfa^ion,  8 1 5" 
 
 thereby  confc /Ting the cffe 61  ofChriris  redemption  to  le  cxtcn* 
 dec!  to  the  whole  courfe  of  our  life,  wc  <iarc  not  conceiuCjhowfo* 
 cu:r  his  words  be  very  harn],that  his  meaning  was  fo  bad  as  there" 
 by  it  may  fecmc  to  be.  And  to  iuOifie  himfclf  to  conceiuc  no  cthct- 
 vvifc  but  that  the  wafhing  and  cleaning  of  V5  from  our  (inncs  a- 
 midlt  all  our  almes  and  demotions  confilic:h  not  in  that  which  we 
 do,but  in  the  hloudofChrift,hc  faith  in  anotiierpljce, "  O  mei  cifu//  cidim.ffr.dt^i. 
 l,ord  how  often  fune  /tr^fifTrcJfedlhe  rules  ofthydo^rine ;  how  ojten  tl.fvtw  wT 
 (0  holj!  Lsrdyj.tftcldffpt/edrhy  commauKdemeyitSj  ard  ivhen  tho»^flff  i">t'ci  e2,» 
 fuidftvnto  me,  Retume,  I haue  not  returned;  when  thou  threatnedj},  Tr!v-f^e//i!l%n 
 Jfe^.redfiot ,  ivhen  thou  wafi  good  and  gentle,  I  haue  prouoked  thee.  reguLttx^soua 
 hjof^dfeuenty  times  fetien  times  I  haue  (inncdagaw(l  heauen and  be-  Sjl'JrJljftVw. 
 fore  thee.  fVhopJdIl  w,^.(h  away  fo  much  flth  ?  who  (halltake  away  the  ''"'I/''  (^/f'"* 
 fnticke  that  is  thusgrowne  together  f  Let  Peter  fay  tvhal  he  wiiT(w\  re-  « 'r?'i»!vw  J?o*' 
 fufing  to  be  \\2i[\\ti\)\ve  haue  »ecd  that  thou  waflj  vs,  for  we  cannot  '■""''■/««C'"*"' 
 wa(lj  our  fe  lues,  but  i>j  all  things  thative  do^  wejiandm  need  of  the  wa-  "'nmnc'lm*b^H:tt 
 filing  of  thy  pardon  and  mercy  With  thee  is  the  wcUoflif.and  the  inHnit  '-Of* "  ^'^^''^  ^^' 
 deat  h  of  mercies  which  haue  bene  from  euer  Lifting  ■  t  hou  hafl  wafied  vs  uTfep'£*',e! ' 
 in  baptifmc,thoH hafl  wajhed  vs  in  ihy  bloud.thou alwayes  wafheff  vs  Sy^'f""' '" '^^'"" 
 
 r  ]    ■/    r  n       Lr  ij  i.-t  ,^C>-  cor.tmte  fee- 
 
 forgimng  our  daily  jinn!  s.v>y  tnele  words  he  giu.  tn  plainly  to  vndcr-  c,ui.^-j  torfcr- 
 rt.»nd,thathc  did  not  think  the  wafliing  and  dcanfinp  ofvs  to  con-  '^';^i';-"'-/r"' 
 
 rn  •        \  -        r  I  i'  I       r         •  .-r-  '-'  r  ^        ,.     abrade  t  ficrcort 
 
 vXi  in  the  merit  of-  our  almes,  but  in  thcforguicnelleofour  fins.Hc  cs^!ob.:u? ShUc^ 
 confeflcthth^t  in  all  that  we  do,  \nc.  (hnd  in  need  of  pardon,  and  f'"'^'^-"' ^^ 
 triCrcforc  cannot  be  imagined  to  thinkc  thatany  thing  that  wc  do  viffcm^  Mu- 
 is  a  fatisfad-ion  for  our  linnes.In  the  other  words  thcrfore  we  mull  "/''"i'*'  '"•"l, 
 conceiuehis  purpolc  to  be  onely  to  notc^and  fee  forth  the  adls  ond  "tt.tf:di,omm^ 
 affeaions  oftheni  who  truly  and  faithfully  fceke  ren),lIlon  of  their  iS'^;„,?;;';^ 
 (insbythcmercicofGodin  thcbloudotJcftnChrifl,  albcitbcino  Uuenoindigt. 
 inftant  and  cirncft.as  men  arc  wont  to  be  to  prcfie  thur  that  he  had  Tl't'"i^!!!f 
 inhand^hcrunnctn  into  inconuciiicntphralcs and Ipcechcs,  which  «Wv*'/<»;«'« 
 othcrwifc  ftand  not  with  the  rule  ofChrilhan  fuich.  Thofe  woi  kc$  l^^tt'L^"' 
 ofmercic  and  compafTion  towards  ou;brcthrcn,arc  the  true  friiiccs  «'''':'iV'/'«« 
 andcff:c1i,  theconfcqucnts  and  companions  of  thstcontritc  and  f.'"'^'*"'.^"'-''' 
 broken  heart,  that  repcn:ancc  and  faith  to  wh;ch  God  hath  majc  »- 
 
 the  promifc  of  his  mefcy.and  thci  fore  becaufein  the  doin^r  theicof  'd„:..u^j.    ^'* 
 wertnd  jucicy.hcio  Ipeaketh  thercofasithy  the  wovksthc.i  {e  u  s 
 u'c obtained  that  mercie, when  yei  it  is  net  for  the  workes  (iki: 
 that  God  accc^'  icth  v^",  but  for  Chri(h  fike,  v\liOin  by  our  work'-s 
 
 iff     Z  \YC 
 
8i6  ofsatUfa^fien. 
 
 wefliew  tbatwe  vnfainediy  fceke^  and  dotrulybelecueinhimr 
 And  as  For  the  place  of  Scripture  which  heallcdgeth,  though  by 
 
 error  of  the  fcribe  perhaps  ic  be,th&t  thcfc  is  noicd  itJ  the  raargcnt 
 the  fourth  ofTohiCy  yet  ihcfc  words  not  being  found  in  Tchie,  and 
 the  words  that  are  in7^<?^/>  being  cited  iftcrwaids,he  therein  a!- 
 Iudcchvndoubtedlytoaf3yingof^^/(?«?o«jin  thcProucrbes;  but 
 forcing  the  text.and  putting  in  alwes  and  faith  in  fked  o^mercy  aKd 
 f/-«fi^. Which  words  o^Sv/omon,i(2L  whining  aduf rfary  by  infhncc 
 andimportunitse  will  vrge  vponvs  to  expound  o^ themercisand 
 tYHihofman^  itmullberead  and  conftrued  according  lo  the  fame 
 meaning  which  is  already  exprelled;  ^In  mercy  And  truth  trnqnuie 
 dProu.iO.  /2'<.-?//^<?/^?'^///f«,  that  is,  where  mercy  and  truth  3re,there  is  foigiuc- 
 ncfleoffinnes,  as  to  note  the  conditions  of  the  perfcnsTA'hofe  fins 
 arcforgiucnj  not  the  thing  by  vcrtuc  whereof  they  are  forgiuen. 
 But  V.C  hauc  no  w;urant  of  any  other  Scripture  in  any  other  n. ca- 
 ning to  tie  it  to  our  mercy  and  truth,  and  therefore  n)U (I  vnder- 
 i\duA.'noUhe  mercy  and  truth  of  God,  of  which  the  Prophet  Z>/j- 
 »/^fpeaketh,  when  hnuingfignificdthc  forgiueneireofthefinnes 
 of  Gods  people,  and  the  neainefle  of  his  faluation  to  them  that 
 ePAl  8y.io,  fcarchim,  headdeth  for  the  caufe  thereof,^ /I/(?r<yf  andtruth  are 
 r,  ,  wet  toqeiher.Oiv>h\ch  alfo  ihcEuaii2c\i(\  S.loha  dhh  J  Grace  and 
 
 trtith,  I h  2.C  I  Sj  merete  and  trtnh  come  by  lefm  Cbri[t,   I  h u  1 1 h en  ^j' 
 ?K;rcie  and  truth  iniquitie  is  forgti4en\T\Qt  by  any  mcrite  or  workc  of 
 ours,  not  by  any  fatisfaflion  that  we  can  make,  but  by  the  mercic 
 ofGod,cru'y  performing  the  promife  that  he  hath  raadeofthere- 
 mifTion  offinnesby  the'bloudof  Ieiu»Ghrift.    Asforthcbookc 
 v\{ieron.frolog.   oiTobieuoic^  as  I  faid  in  the  margenr,  and  from  whence  Cyprian 
 r"-''*^'-/^"'"  A- afterwards  alled^cth  other  \\ovd<i  of  a/met  dcliucrin^  fromde^th 
 t>  r£/?<///f  .y/woO '^»«/'»^i''='^  ^"./''^''^j*  t  IS  not  or  I  u  m 
 
 /»i^^d^/W/fAc>•  any  rnaltcroFfaichjthc  ancient  Church  tcflifyingofit, and  tiieicfl: 
 cJw^lil  E»^f«  of  the  Tarns  (ort,3sHierofne  and  Rnffiirn  haue  recorded,  that  ^  they 
 in  cxiof.Sy-nk  ^y,g  f}0(  canoKtcall,  an d  S .  yJrt^tns  affirming  that  ^  the  writing}  nhich 
 ui:.ijfiMb!i".'  ^re  mt  tn  the  Canofi  of  the  Icwes  («is  none  are,  but  what  they  had 
 tno.Adut:fi$  written  in  their  owne  tonj^uc)*^^  not  xnth  fo  oreat  atithortty  alicd" 
 t^.r^fi'mime  gedm  matters  of  quejtim  And  centraaitUon.  Aibci  t  we  Will  not  ni(- 
 /•■;>'^1','-'f  *''  ?«^  aaow  thofe  words  '\\\  that  meaningjas  j  haue  before  cxprcficd,  that 
 i^  Cu^J-'tc  \u:o-  almcfdccds  delmer  from  deaih  andpnge  vsfyowfiKKe^  as  a  rgum  Ci-.ts 
 tm'..  fur  piooicthaJ  wee  aie  dsliuered  fioir.  death  and  purged  from  fin), 
 
 not 
 
fibtas  caufcs  cffc(fllng  and  working  the  fame  purgation,  or  if  wc 
 will  vfc  the  nimc  ofcaufcs.ns  cauTcs  to  our  apprehcnf  ion  &  know- 
 lcdge,notJscaufesofthccfienceflnd  bcinf^oftlic  thing.  But  take 
 aii  thcfcfpc<"chcsliowvvewil/itl]i3Uppcafc('God  vvilJing)  in  the 
 next  fediothsc  they  make  nothing  at  al  for /^/,^/i7^i>/j. and  thit  they 
 arc  impudently  vvrcHcd  to  that  purpofe  for  which  hccallcd^,cili 
 thcni.  In  themcanetimcforthc  conclufion  of  thisft^SiionhctcI- 
 lcthvsarcafon  why  they  V[k^<e. I^ec'ull reckoning   of  thefe  three 
 vorkei  for  fjti:fi(fl;on,  bnt  the  ground  of  his  reafon  fully  ouer- 
 thro'Acth  all  the  aflertion  (hfreof,5«;j^/o ,'^;;>y?k'( faith  \\^)xveemiiji 
 fer forme  te  with  fttch  things  at  he  our  oxvfje.V>\i{.  fay  vvCiWct  hauc  no- 
 thiuj^of  our  ownc,buc\vn.itfocueruehaucishis,  '^ofwhom^^  «?«<;^iRom.ir.3^. 
 through  vchnm  And  for  whom  are  allihings,'X^^XQ.{QSC^%h<i'{Oit  iia  ll 
 bin  concludcdjWc  cannot  latishc at  all.VVhcthcr  ihey  be  goods  of 
 themind,orof  the  body,  orcxrernall  goods,  wc  owe  all  vr.to  l;iin, 
 and  we  do  but  pay  hini  withhii»»wnc.  His  applying  of  the  words 
 o'  the  ApolUc  to  faffing  U  zhinxA.Rea(o>;ablehiilj  dtfctflme ,  faitli 
 hc;vvhfrc3sthcApcIiIcby  ^  reajanable feruice  mcancth  that  that  is 
 mentiilaiid  fpi  iiual',and  chcrebyagteeabletoGod.whois'^y^i-  kR'im.it.r. 
 rit^cinlx9i'lbeveor(hi^^edinf^irit  andtrwh,  not  any  ""  bodily  exerctfe  m'i.Tifti!^?^! 
 tvhichprofi  eth/titlef  asth:  famcApoIHc  /peakcth.  So  the  other 
 words oia/ining  (4crtfic:,holy  andacce^table  toGod,  are mifapplicd 
 toaparticular  a^lof  faliiig  ,  hauing  a  generall  reference  to  the 
 whole  courfe  of  a  Chrirtianhfcandconuetfation.  lomicttic  reft 
 of  his  vvorus  as  idle, 
 
 18.    W.  Bishop. 
 
 "Bnt  ftm  to  k^itv^thu^uefiion'.Iet  vs  heare  briefly  what  the  befh 
 learnedand^iirefl  atttiqtiity  hath  taught  of  this  fatisf<i^ton  done  by 
 m(m\andbecAiife  M  Per  kins  ^^^4«w/r^  TertulIian,*»7fV//«i^  6;>^««» 
 tientsdet  vsfrfi  heare  what  he  faith  of  it  in  his  booke  of  penance. Hovf 
 foolifh  is  it(/4/f^  6tf)not  CO  fulfill  our  penance,  andyctro  cxpcdt 
 pardon  of  our  finnes^this  is  not  to  tender  the  price ,  and  yet  to  puc 
 out  a  hand  for  the  reward:  for  God  hath  dccreedtofct  the  pardon 
 at  this  price:hcpropofeihimpunity  to  bcercdecmcd  with  this  rc- 
 compence  of  penance. 
 
 Hii  equalltftflaniing^wd  better  in  /earmffg^Qiigcn  thfudifcour' 
 
8 1 S  ofS^tlsfaflion. 
 
 [eth  :  See  our  good  Lord  tempering  mercy  with  fcueritic,  and' 
 weighing  the  meafure  of  the  pviirflimert  in  a  iuft  and  merciful  bal- 
 ^jZif"^'^'      lance:  he  deiiucrcth  notvpa  finncrforcucr.  Bur  look  e  how  long 
 time  thou  knoweftihyfcifrobaueoffcnded,folonp  do  thou  hum- 
 ble thy  felfe  to  God,andfatisfic  him  in  the  confcOion  of  penance, 
 ThatglorioUA  M.tnyr ,  and  raoft  learned  Archl/rfhop  i'.Cypiian, 
 is  wotjderfulvehement  agai»(}  them  that  vpoldnet  ham  fenere penance 
 tih.uip.i.        dsae  i>y  fMchasfe/nf2perfecuno:fapt)^:ThatCuchindvcrc€Cn\'£i)h* 
 bour  tooth  and  naile^thatfatisfad^ion  be  not  done  toGod,  highly 
 Lib}.c^  14.      offended  againftthem.^»^/^//^/^>'^^f>',Thathee  who  withdraw 
 cth  our  brethren  from  rhcfc  workes  ofratisfadlionjdoth  miferably 
 dccciuethem.caufinathem  that  might  do  true  pcnancc,&  fatisfie 
 God  [heir  mercifuU  FathetjWith  their  prayer  and  works,  to  perifli- 
 dayl  v.i^nd  to  l>e  wore  andmore  feducedto  their  further  damnation. 
 Oraun  iiUwr-        S.Ba/t/fiithiLook  to  thy  felfe.that  according  to  the  proportion 
 ba,titc>!jieubi.    ^(Tfj-  y  ^^^\^  jh^  u  maiH  hencealfo borrow  fome  helpe  ofrecouering 
 ■  ■rg.Lpc.^j'.B.     thy  health.  Is  it  a  great  and  grieiious  citcnce  r  it  hath  then  need  of 
 much  confefiiorijbitter  iearcS:a  fharpe  combat  of  watching ,  -  and 
 
 v^nceifant  and  continued  faftingriftheofi-ence  were  lightand  more 
 tollerablejyetietthc  penance  be  cquallvnto it.     , 
 
 Crati»fanct.liim.  StGregory  Naxiafiz.eJaHh:lt\s  as  great  an  euil  to  pardon  without 
 fome  puiiinimcnr.as  to  punifii  without  all  pity.  For  as  that  doth 
 loofe  the  bridle  to  all  liccntioufncfle ,  fo  this  doth  ftraircittos 
 much. 
 
 _,     ,  Bv  con^pafiion  on  the  poore  and  faith,(innes  arc  purged ,  there- 
 
 amr.  forc  let  vs  bcclefifed  bv  this  companion,Ietvs  icourcout  the  Ipots 
 
 and  filth  ofcur  foules  with  this  egregious  herb  that  makes  it  white, 
 fome  as  wool,othersa3fnow,accodingtothc  proportion  ofeuery 
 man's  compslfion  and  almes. 
 
 t>eHelfa&  Ida.  S'Amhrofefatth,  Wechaue  many  helpes  whereby  wee  may  rc- 
 decmeour  finnes.haft  thou  moneyfredeerae  thy  finne,nct  that  our 
 Lord  is  to  be  boughtand  fold,buctnou  thy  fclfart  fold  by  thy  fins, 
 redeemc  thy  felfe^with  thy  workes^redecme  thee  with  thy  money. 
 
 tpiCt.%1,  j^r.d^ho^  could  we  be  faued^vnlelfe  wee  wafhedaway  our  fins  by 
 
 faiting.? 
 
 S.Uicrome  ffjakethPauh  a 5 kjfed matronpiy.  My  face  is  to  be 
 disfigured,  which  ac^ainl^  thecon'maundfmeotof  God  I  painrcc: 
 n)y  bodyistobccafflided  that  hath  taken  fo  great  pleafure:  my 
 
 of. 
 
OfSatisfa^m,  ^  8 1 9, 
 
 o^ccn  laughter 'is  to  be  recompcnccd  with  contlnuall  weeping .-  my 
 i    filkes  and  (oft  clothiiigiuobcc  changed  into  rough  hairc.  Reade 
 j    another  E^tHle  of  Ins  to  thefafne  Euftochiuin,«»^o«/  ^^^?''''f^^^**'£of'^JJpJI''^''''*' 
 I    her  virgi»tiji,4nd  fee  vphat  ^eaartce  himfelfe  did^being  a  moft  vcrtmns 
 yong  man, 
 
 S.An7ufiittfatth^HQ  that  is  truly  penirent,looks  to  nothing  cKc  ^^'^54* 
 then  that  he  Icaues  not  vnpuniflicd  the  finne  which  he  commuted.* 
 For  by  that  mcanes^not  fparing  our  fclue.s,he  whofe  high  and  iuft 
 iudgementno  contemptuous  pcrfon  can  cfcape,  doth  fparc  vs. 
 
 ^»^-!ce  {hev.-eth  how  that  a  pfniicncfinner  doth  come  to  the  j,;, 
 Pricft.andreceiucofhim  themcafureofhisfatisfadion.  ylnd faith  Ho'm ^0. df. ui 
 direElly  ^gai'ifi  our  frotefiant  fofmony  That  it  is  notfuHicient  to  a-  ^"^-^i- 
 mend  our  manncis  ,  and  to  departrromthecuil]  which  wee  haue 
 committed,  vnlcffcwc  do  alfolatisficGod  forthofc  things  which 
 we  had  done. 
 
 S .Gregory  faith ,Th^l finsarc notoncly tobcconfcfTcdjbuttobe  ^ih.s.in.x.T^eg^ 
 blotted  out  with  fhcaiifferity  ofpensnce. 
 
 /  mil  clofe  vp  tbefe  'teTiimonies  rviththis  fentenceof  our  learned 
 couKtrimau ve»eral?/eBs(^>e:Dchghi (faith hee)  or  dciire  to  finne, 
 whcnwcdofati^radtionishghtlypuroedby  almcfdeeds  and  fuch  ^''^Z"^'^'- 
 !ikc:but  confent  is  not  rubbed  out  without  great  penance;  now 
 cu'domc  of  finning  is  not  taken  away  but  by  a  iuft  and  hcauy  fatif- 
 fa6l;on. 
 
 R.  Abbot. 
 
 Here  M.Bifhcp  k»ittethvp  th&  fjue(Ih»,hm  he  knittcth  it  /"gcntfc 
 Rc3dcr)\vith  a  bow-knot;  if  thou  haue  bur  skill  to  pull  the  right 
 ftringjthoufhaitprcfcntlyloofeallthathc  hath  knit.  Aike  hin), 
 and  let  him  tell  thee  the  true  ftatc  of  the  queftion  heerc  diljnited, 
 and  thou  canft  prefcntly  difcerne,  thatofthcfefo  many  ccltinjo- 
 hies  by  him  alledgcd, there  is  none,  not  fo  much  as  one  tliatca- 
 ricthany  flicw  orfcmblr-nce  to  that  for  which  hcc  citcth  thcni. 
 .Such  is  thcnotsblcimpofturageandcofinageorthcrc  falfhatlots, 
 in  laying  together  huge  companies  of  the  places  of  the  Fathers 
 toblind  thccyesoffin)plcmen,whoarcnot  ablctodifccrnc  whe- 
 ther they  be  applied  right  or  wrong.  1  haue  pointed  at  this  matrcr 
 bcforCjbut  it  commeth  hcere  more  fully  to  be  declared.  Af.B.'Pjop 
 
 in 
 
in  the  beginning  tcllcth  vs  i\\us-^e  are  mtherttatyedte  cfthatpu^j 
 hkspcftafice  -ivhich  fornotcYiom  crimct  is  dsKC  o^iiyhut  offuch  priuaci 
 
 penance  K>b:ch  is  etcher  er3ioynedbytheConje([or.^or  vo^:mtarih  vnder* 
 taken  by  thfpinhent.oy  e/fefcKt  bj  Gods  vt^tatton  to  purge  vsfro  tfhit 
 tempor^ihatf.'e  which  for  /7«/  pa^fi  andpardof-edxvs  are  to  endure  either^ 
 intkisUfecr  /«  Pfirgatorj/^c.'b<\A^\i^  that  wJiich  he  faithjCcnrlcRca- 
 d't,tb9tfaiuf^i^ii;» i>  noi:  here  ment  efptibhk; pe^iancsfor  noiorhfts, 
 cjfcvcer.hin  only  cfprmatcpstiancej  aud  ihAtfir fns pafl (jr already 
 ^teHarJtprcH.  p'«'^'-'''''^'^.T'i3t  tiiou  niaift  thc  bctctr  vndcrflad  thislccrctoftheirs 
 iib.^.t.ti>.i.cum  thou  art  to  cbfenic  that  In  Im  they  sffirme  two  things,  *  the  vioU" 
 ^°c7zl'r,  Zfm3  '^"'^  sf^.mitj  beiwxt  God  and  vs^and  t  he  vioUtion  of  ta ft  ice.  For  the 
 Jinuii  d-  zuji'.tiA  renerviftff  of  amity,  i  hey  i?y  ih*  t  *«  man  cannot  f^tijpe,  becaufc  fatis- 
 ^mault}!/'  fadlon muft \\zi\t accept Ancemth Gsd,my\ acceptance  preftippofeth 
 rn->wi.x,non  potefl amitj  a}idfr/efidfh/p.Agiin^jatidhi^iO>i  muft  haue fovfie kind  of  eqHA" 
 f>efr!^Zf'iktif^^>^^»  inrcfpe<?iofjne  c-ft^ncc  for  which  the  r3dsl-a;S;on  is  made. 
 f^am bmittis  cr-  Ifjiat  there  m?!y  be  fuch  an  cqu.ility.i?  ii  ne ceflary tb^tasibe offence 
 flt,o»*e7f>,S,%'ei  ^*f'^  ^  kt»defiKfimty  m  rrfpeFt  of  the  eburi{w  hich  is  Gvd)fo  the  fa^ 
 Msc^jfariot>idiger:tisfA^t9» hiiUf  a  ktndof infinity  iiurefpeft  cf  the  ortnnaltvchence  it 
 ''arMMampTt^  bath  beginning.  Itmultthei'iort  p'ocesdhom  the  [ptrtt  ofGedd^eU 
 (ni^ponit  Et  pr.c-  Ung  in  man ,  or  from  man  made  by  grace  and  eberrtty  t  h;  n.  ember  of 
 Wo}!tJ,'^uo  Chrsft  and  child  of  God.  When  therefore  a  man  by  moriajl  finnc 
 vioi,ad.equiiU-  hath f xpulfed from himfelfc grscr  and  charity, he ir.ul^  iiifl  vpon - 
 ficHtoifenfioh^  Iiiscontriuonandcontenion  be  reconciled  and naue  hjs  hnncror- 
 ^'uiif'"'^'^'^"'-  g"J^">^nd afterwards muft  make  rati!>fa<5tion  fos  rhc-fame  finnc. 
 obteaiji:b.ibe.tt  Forthcy  will  haue  vs  thinkc  that  though  God  bee  content  to  bee, 
 utem^'^"^"''  ^'■'^"^^  ^^'^'h  vs,and  in  that  xcfyc€t  to  forgiuc  the  finne,  yet  he  will 
 ^(T^ff^.jvVi/i-baucfatisfadion  made  to  his  iuftice  for  the  wrong  and  trefpafife 
 »i£r«  r'  ^'^*"  ^^^^  ^^  ^^"^  ^^"^  him.Thou  niayft  not  wonder  that  they  be  very 
 -vtoper/fxuifx-  camefUn  thc  affatioH  of  this  matter,  bccsufe  vpon  this  ground 
 
 S£)«itS"^"'"S^^o^"y^^^'^^*'^'^"^^^"^*^^"^"''y^^^  whole  rcuenue  of  the 
 inhaWmt^fiue  Popcs  pardous,  and  ofall  their obfequies  and  deuotions  for  the 
 t!&b^r^^^^'  Now  this  being  the  point  of  their  dcfcnce,tbar  Godhauing  ■ 
 ec  fills  Dei  im  forgiuen  and  pardoned  thcfinne,thcrc  rcmamcih  a  fatisfadion  to 
 ^'■'^''ll^'^^^gbc  made  by  tcmporalj  puniflimcnt,which  ofall  the  Fathers  by  him 
 allcdgcdjfpeakctii  any  thing  to  that  effcdf  He  hath  taken  thcraal 
 out  of  BelUrmine jbut  therin  fee  thehoaefty  &  fidelity  both  ofBeU  ■ 
 /4ri»;;7tfandhim:perufethem,andconfidcrofthera  again&  again, 
 and  what  docft  thou  find  founding  to  the  ptoofe  of  their  a0ertion? 
 
 The 
 
OfSatiifacimf.  %ii 
 
 ThcFiithers  fpciIcofa/Sir/j/rffS/^wforiliccbtainingofflieforoiu**- 
 ncsoffi.is.butoU  Iatisfad:on  cobc  made  when  th^  finis  forcic'  \ J^'-''"'-'^' ff' 
 tney  fay  neucr a  wor(1,yca  they  ncuer  imagined  any  Juch  tlung.T/ic  '^^ei  I'atrc.  wcr. 
 church  of  Rome  dcniech  th.uto  be  properly  aUtt-sfatlio.\\h\cU  the  'j^'""^'""''^'*' 
 raihcrscal  by  t!;cname  oifafufitittoft^nna  knew  no  oihcr  b'jith.itj  f'^-^'i^urvtikH 
 &  yet  thvXit/sf4^,i»j  they  allcdne  tor  the  proofc  of  ihcirncw  dc  ui  ■  'yf;';'"""''^'f« 
 fed  litis  faction.  Yea  Bellarmme  iii  m  fcl  fc  confcfl'etbjtlia  t ,  /r/j^r^-f  i  he  Z/"  c^^p'-^Az  tuJfa 
 Fut  bers  dofeeyn  to  attribnte  t  o  the  aUty^ts  of  men  to  r:  si  ore  nm:ty  u  ti  h  pluTj!lllu"'' 
 Cod^<i»dto pttisfefor the^remtfsion  ofthejjn^iheymujf  hee  exptffn<J.edf''''-'f^':'''-'>i>  ex 
 cffittifutiten ex coyigruoy^ot  ex condignoSo had  lie  Jaid  b: forc.chat  [7ni"g»T'  '^ 
 VVJth  the  Fathers  in  thai  cafe, the  words  of'-'  mer/t  price  jp.ttjficlien,  '  '^'«i•^'i•J.w^I^ 
 redemptiO'i^rKufiifet.iken  inthdtfort.  And  yrt  vvjicicas  ;;Ii  thcfc  Fa-  dJiti'rmlTum, 
 tilers  a  Hedged  fpcak  of^rice,fatlsfaElisM/edeK7fiiorj^icv  tlic  rcmif-  P'-f'tff-tK^iciij, 
 fion  of  the  finjie  hia;fclk  bringeth  them  to  prouc  ''  p.tisfaHien  de  ''a:"^Cl'!^"l^ 
 cendtgrio^  after  the  rtmiffion  oFthe  finnc.To  fpeake  ot  thcui  briefly  "^^'^'i'''* ''<•"-* 
 in  order  as  iicr^portcth  iheni.lhc  firQ  tcftirr.ony  out  o^TcrtulIian,  "CklZ'^.p. 
 conccincrh  puhhk^epenmceAhc  whole  book  bcinp  written  thereof  *  ^'"f •*;''««'• '» 
 as^z?f.t/;£*/?or;r,^«;«lJievvcthintheargU{nerit  o:  tJie  lame  boot;c^/'a«/r. 
 &:  as  by  the  author  himfclfeappeareth.in  chathefncakcthof  fuel)  *^"'^"^-'^!'«>'- 
 a  repentance  a>  IS 'but  once  to  be  had  atccrbaptifn)e,\vii!cii  w  asTo  <•>'"='>  »w<''.:.-rf 
 ordered  by  the  Church  m  publjkcpcnircncy.biit  in  pi ii.atc  ntuci  S'iS'i'"'' 
 neither  would  A:/.Bi(h0p  plead  To  hard  for  it/ific  were  (o. Nov;  pub-  /^f/ a --i^f »«/•.««- 
 like  pcnitcr.cy  wasa  fatisfaclion  toobtaine  foroji;cnc,-,3n  J  To  b.erc  f  !*'. '^P''"* '?' 
 7<rrr«///4;i  plainly  ex  prclleth,  calJin^it  ^^/iji^^'wo/  tofuifinpttjcvce^tiioi  Do>.a>.ofit- 
 Crytt  to  expeu  pardo  ,af(\c(ning  the  one  to  he  the  price  for  the  t  chcr,  f^il'uUm.^'it'am 
 tind zhn G odh^thfet (he par do>t at  tbi^price.jhh  tlien  bcJn^apriccA'"""  f'-^t!"i- 
 for  the  pardoiijcomirieth  not  within  tbccompaHe  ofour  qiKliioi},  ['/is-vmfmie-' 
 ■  whichis  ofafatibfj6iion  whenthcnnncispardoiied.  Ortfe»spiir-  ^'i]<"'">^ P'JUe. 
 pofe  in  t'lc  fame  place  aliedgcd,  is  by  th.c  example  of  the  dc!ii.c-  «  ./'v-&^'l'/** 
 r.DiccofchcZfraclitcs  when  they  called  vpon  the  Lord,  to  r!:ew'^'y^'''^"''''«'- 
 thatthc  Lord  dchucrctha  rnaroauucrf^rv  ^O'ACr'i^ tohnmble him'fnti^Do','!-tZ''^ 
 that  :r,y  exalted  toafflicl  htmjoO/edke  him  vnttllhe  repent  c^  Ccehe  '^'''"''"'•^■'■'T* 
 //jf  Lcr^^pxhortin^to  pur  .-vwaypridc7r4y?/^f  Lor^  beeanorie  aKdhor,gtn.:n'us,. 
 gtU!  vs  vp  into  the  h.rndi  of  the  enemy  jih^.t  by  ihe  trouble  ofcoinElscn^."^"-'"'"*-^-^'* 
 tea L'arneih.zt  humility  wh:ch  iveePjouId  hsue  tahoh:  m  the  hior,'iidic  <i.u kii-.u  '^.j- 
 
 Jfi^t' ,  vt  ccnter.it  dettc  rtftpifc.it  cJ"  qu rrat  dominurn,  c^c  ..y1b:j(:lit'UT  fuferkt ». '«»"  if.e  ttltrrivia;:^ c.t.tfcrfi'-jr- 
 CJiif  D»-::int(i  &  trxdjt  Kf!,  (f; c^rj-  h.:Kt:lt:oifM  qiiamtn  f  t  ht^;:  Chnfinlitiie  iUlui'»m-,ii  ('jT,tfi.n,iy  n-ft,^  f,,. 
 k.Jiiitn,  H  :(.tr:.u:[j.l-jr.l.  t>(niiru-/t  Dtttma.im  f/i/j.rictrdiiru  citPifsut.tlai*  mi{ier,i€tii  ^iffui  fu.u.i  i/.»ium.HJi» 
 
 of 
 
 a 
 
gie  of  SAtlsfAEim, 
 
 ofChrijl,  Hereupon  he  inferrcth  thataduerciTementofGods/tfw- 
 fcrwg  mercy  with  feueriiy^  wmghirig  the  nieapire  of  his  ffmfhment 
 iTradidithu  i   h ^^^(^  ^^^*^^^'f**l^ ^^''^fi^^^'^^*"^)  namely  ill  thaf  fort  as  he  hath 
 .  iiafidoi vt (a'lubri  bcforc  dcijucrcd,' /(&<«; /«z»<««»fr  of av^holfeme medicine jOfie contr4m 
 TomrarL  JjJ,7.y''^w^7^<?^»?"^^»-^>»^»'?^^^^- Therefore  he  faith  that  '^  Cod  doth  mt 
 rtjscwarentur.   gtHe  o^tcY aJinfJcrforcHer,  as  to  note  that  all  that  heedothis  but  to  > 
 uli^Ji'trldfTde.  ^"^'"S  ^  "^*^"  *°  repentance  ;  which  becing  done,  hee  is  fatisfied. . 
 itnqtie;t':cs,fe.i     Whcfeupon  he  giueth  aduice  to  a  man,  that  accordingtothe  time  • 
 Zr.ifs  un!ftl&c  ^^^^  hek»oxveth  himjelfetofjatse  erred  or  offet^ded^fo  he  hnmble  him- 
 temtonihiiominus  felfe^andfAtii^e  Godinthe confejjion  ofrefentaHce\becaufe{{.\'n\\  he) 
 ^teip[Hm'i>eoet     '*fthoH  reform  dYidiimend  thy  fe  I fefioii^  gracious  (^  merctfulromih' 
 fttii'.tcitoeii-a    holdp(sm[hme-at  from  him  rvhoprenenteth  ithyre^entafjce.  Now  what 
 unSSmilc^  is  all  thiSjbiit  that  which  the  Apoftic faith,  ^  Ifrvee  would  iadge  cur 
 teipfe emcndme-  felfies.M'e [hoiild KOt be iudisdofthe Lord?  Hecxbortech  to  prcucnc  • 
 rcxmufiuset      Gods  ludgemcpt,  to  humble  our  lelues,  to  repent,  tocaft  away 
 vi'.ferksrsejiDc,  ourpridejtofceke  God,  to  fatisfiehimbyconfcfiioaanciacknGw-- 
 fc4f,-fr^ie^j«lcdgeiTicnc  oFour  hnnes,  thnc  God  being  gratioasandmercifull 
 iU-irnmnitnAo   jj^^y  forbeatc  to  punifh  vs,  but  we  finde  nothing  of  that  that  we 
 iixor.ir.j  I.   feekcfor,that  hauing  humbled  out  finnes,  and  being  reconciled  to 
 rc\Cy^riaH.iib.\.  God.and  hauing obtained foroiueneireoi"ourfins,we  (hal remain 
 
 cpi.i,Fropo>i:tHr,  ',  .-,°  tr<'7n.-r  z''  i  • 
 
 facniegi! atque  bound  topunilhmcnt  and  laiisiaction  tor  our  linncs.  The  words 
 '^'"^"'<*"'*^''- cited  out  of  Crpr/.i;?/cpiftles,  concernc  them  who  in  the  time  of 
 tmsiUiriudiart  peifeciition  had  fallen'  and  denied  Chrift,  whom  hee  would  not 
 Domm!,no^uif.-  j^^^^  ^^  \^^  icRorcd  to  the  communion  of  the  Church  vntill  thcv 
 
 -  tur  ad.  hcc'eji.tnt  ,,,,.,,  'i    i      •  •  r  i  j     •  t       t       ^ 
 
 chrifii,f:dfii'dat:i  had  publiKely  lamented  their  grieuou?  fal,and  giuen  goad  tokens 
 SllSr^/?  ofthcir  true  and  faithful!  repentance.  Thetforeheeblad.eth  them 
 crimim:  jacLt  that  too  light!  >'  andeafily  receiued  them  againe,  heereby  c^uCmc 
 t'!>iV'7^'T-  ^that  they  Coceitiednot  the  wrath  of  God, th  At  theyfearedmt  the  iudir. 
 m.uihus  pmdt-  mentoftheLordythatthcyknockednotat  the  Church  cf  Chrifi,  hat 
 "nidEUhorant  ^ithmt  repent  afjce  and  open  confeffioa  of  their  Ji>t  hadftlfe  peace  prea^ 
 7ie indtgmnti  chcdviiio  thsmmth  dicettfftllwcrdt .  Hete  is  therefore  no  fpcech  of 
 oZ/k\%$.  14.  fatibfa6lion  after  peace  and  reconcilement  to  God,  but  only  for  the 
 Psf:/>itage>r-cs  obt.iininji  of  this  peace.  And  chi«  is  euidcnt  by  the  vety  words  ci- 
 f.*r%"JLVrr'i  tedby  A^.Bi(hop,\^hercm  Cyprian  blameth  them  that  withheld  mea 
 Kijiuco'diam  ffom''  fat/sfyifJg  Godbiing  a?3grj;d,nd  be  applicth  them  agafnfi  vs,<or 
 ^Lu"(utfi°!ifa-  4^''^y*»g  f^riiiddion  when  God  is  plcafed.  In  the  other  place  Cv-.  • 
 «'f.  .  pri.^n  faithahcit  '[^uivmg  tmercpsntance  thej  mtnfbt  by  their praiers  ^ 
 
 work^Jkisfie God  10 the procnnngof  mercy.Si M.Bifaop alledgeth  it 
 
 CO 
 
of  Satiifa  Ctm,  §  2  ^ 
 
 toprouea  fatisfac^ion  whtn  men  hauc  already  procured  ircrcie.  ti,rl:'m^p!] 
 Q^r/**«rptakcth  ot.'\fatis^a<5^io!i,  for  want  whereof  men  "^penP)^  W'^Tf^V^' 
 and  as  /t/.5;/^<7p  tranflatcth,  are  fcducedto  their  further  damnation  ^  P  uTcmLdIi. 
 and  A/.Z^/7?y^pjpplicchJt  toafutisfadioti,  for  vvanc  whertof  men  ']^j'I'j-*''^'-''» 
 pcriln  not  nor  lie  damned,  butmulimskc  it  vp  in  Purgatory  nic.  t'.bi..^.dxouttur 
 The  words  of^.z/J/areas  impertinent  as  the  red. He  f<iyth  nothing  ^"*'*^*«';"»^ 
 but  what  wc  fay,  thatthe  greater  wound  llioiildcaufc  the  greater  r^mbr.adviri. 
 painc,thc  greater  finnc  the  greater  forow,  that  we  may  To  much  ihc  IX^^'^/^d^* 
 niorccrnertlyfcckcrcconcilcmcnt  toGod,  by  how  muchthcfur-  froUxaopm  efi 
 thcr  we  hauc  departed  frohimjbut  no  Iliadow  is  rherc  of  f«»t]  J'ad^io  ^;;^';3;;;;''' 
 to  be  made  after  that  we  are  reconciled  vnto  him.  The  Ia(t  of  his  ij.^ott1ie'.ejji,(i 
 wgrdscontaincrhefummcofallihcrcd  -."^  Lettherepentatcehe-  {■pJca'or'jiflii 
 <jHnll or froportio*tah!e  ',0  ihe fitt.  To  the  hke  fmtcnce  o^  Ambr^fe  he  no^itpncenti 
 rcferrtt  i  vs  in  the  margent ;  "■  Agreat  iromd  had  need  ofavetjeffe^  ffijllI^aTpa^* 
 . Uuillaid  longcme :  a  great finne hidneedof great  ^.m.^fMton.  j  Ji.   nut  he»^*i^ir. 
 words  imm-diatly  f;oing  before  arc  thtif^:^ Jf'he  finner IpA- e not  ^^ l1\!'ip !^J'"' 
 himself ^i  hen  the  Lord  will  [pare  htm^aniif  m  the  (hort  fpAce  of  (his  life  '•"'/:  ^'f'<t"i\ 
 ht  (hulrecompece  i  he  etitrlijimo  pmns  ofhel  t  hat  are  to  come, he  frccth  /udi"',o'l.i.-"t. 
 himfeif  from  eternal/ iu  'geme:;t  It  is  apparent  thcrfo/c  that  he  /pea-  '  JI"<I-1'Ij"' 
 kct'i  of  a  (.ui>fa6tion  whereby  to  obtainc  for^iucnt  (Tc  of  (inncs  for  ^aj'^h'em'tu!:,' 
 the  auoidingof  the  ctcrnall  paines  of  hel,not  of  a  fatisf.idicn  after  «*«  "^^'n-'f*- 
 forgiurncff.'.for  the  auoyding  of  the  cmpt^al  paines  of  Purgatory,  ji'l^fe  ■ ' " 
 
 <  vemsM 
 
 He  wriceth  it  to  a  virptn  that  had  vcddcd  her  felf  to  be  dchic  d  and  ''■'" "?  '"<^'^'/"', 
 
 J  1       II      I    I  LI  1  J  11  I        ttnuihoct.biprl" 
 
 coirupted,  and calleth her  to publike and  ptTpctiiall penance,  de.  hrcnioufrr. 
 nvina;  her  any  rcmiflion  or  pardon  in  this  world. 'C«>«/'««r/»r^rpr-  ^«'«"""/"^'- 
 
 I  J    r   I      I  r  J   1  r  I        pruinDzmtnum 
 
 nance  or  repemavce  euen  to  the  end  of  thy  iifr^  and  do  not  prefume  that  pncaftuab  Jio 
 of  mans  day  a^y  pardon  can  begrarwtedthee  for  he  decetueihthee  that  f^  '<;«"""■' '_» 
 vpillpromife  that  vnto  thee.  For  thou^vhich  ha(i [innedproperly  a^awfi  Ha^eumtiilm. 
 the  Lord, muft  of  him  alone  extieUremedie  at  thediyofind^ement,  A  '^^^'l-^''Vf\ 
 naidcenlure,  and  vnwortfiyof  Ambro^e^  andlo  contrary  to  that  u4m>n.h,tode 
 which  otherwhere  he  hath  w.ittcn.asthat  wcniav  wcli  qaeftion):"*^"''-*'^* 
 whether  it  be  his  or  no'jbui  it  being  plainly  denied  her  to  hauc  for-  «-«n.rduerji(nr$, 
 •jRiuen^fle,  how  deceitfully  is  this  example  brought  to  prouc  facrf-  "'''!',l!r'^i'l'u' 
 fai^ion  after  forgiucncfFef  With  as  great  friud  be  allcdi7.cthi  Gregory  >,e:v!/.t(/er,rt.'4 
 i\r.ii;4?;*tf«/A'ho in  ti'.at place  inucighethaniinflihc  Njuacian  lie- 2"'^'],'*/^' 
 retikesjdenyingrcpentancetothemthnt  f  II  affcr  bapcifnie.accor-  of»ue, hit  hai 
 dingtorhecin'urc  now  mentioned  vndcr  the  n^inc  of  ^w-^'^/^.  iil'*!t,)Vw'*»cj. 
 Ag^iiil^  that  rigor  he  fiith.th at" /«/;i:f/tfr/  are  to  be  blamed  b>thvn~  ">  -'/•'/"•# 
 
 bridlid'"^'^ 
 
S-2  4  OfSMufac^lm, 
 
 hrd'tedhcetice  freed  ftv  all  fenre  ofpuni^mtt  ^  crHelcotidemmKg^wt^ 
 wingled  cr  temperedvp'tth  clemency  and  mtrcyi,  the  on looJtKa  the  brtdle 
 to  all  vicei^the  other fttpngnjeKwitb ousrmuth  firattneffe.  N/ceiof 
 inhisc5mcntary  chuscxprclfclh  it^^Thej  ahke  deferne  tche  re^roned 
 Afidp'JKilhed/K'he  either  ptnij^J  not  cjfender  tat  all^  hutgiue  ihem  wh&flj 
 X  >:ice<:tbil:n      y  briMe.  or  do  fo c'&deri.ne them  Oi  t  hat  they  leatie  them  ho  hope  to  ob» 
 m?'rf^n[cnuars-  tafKfparao».  Ht  rpcakethoftheextcrnalgouernment&aiiciplinei 
 CSSfrti  ^^f^^  ChurchjWhcrcin he  bhmcth that  a^'^lliouldbe  lefc atliberty 
 i^d  teccmes      \o  olJcnd  without  feare  orpunifhment';and  again  bbincthfuch  cx- 
 S';/J?r.£'  trcmity  &  rigovhat  o(Ff  ndcrs  when  they  rcpcnr,  fhouM  be  cxcfu Jj 
 h.nU»a>  iemtnu ;  ded  fforv.  hope  of  pardon:and  what  is  this  to  prouethat  men  bcin"  i 
 X«rj  W-"  pardoned  by  God.muft  nocwhhftadingyctmakc  him  a  fatisfaaio' 
 Umcenfequeni^  fot  thcif  finncs  pardoncd?Noiiian  ffuppofe IS  fo blind, but  that  hc : 
 H^IZ!^^    fctth  ihefalfhood  of  thiscitation.Thc  other  cuf  of  the  Gme  F  athen 
 yjra^.i'j.demo-  js  of thc  fame  conditJon.Ke  fpeakeihormercy  and  compafTioaj  asi 
 "llpSio^'im-  mtzuQi.'^'to  ft4rge  fms  yofcottre  out  the  fpots  and  filths  of  ot4i^foules'^ut ; 
 gimar,ammi^ue  hc  faith  nothing offatisfafliG  tobepjadcafcerthacthofc fpots  and 
 wifejr^Si  filth  arc  piirged  and  fcourcd.  Of  the  faying  of  J'rf/cwpw  which  he  ai 
 hobji  ^ler^amu  Icdgcth,!  Hauefpoken  inihcformfrfc(Stion:onlyitmaybeadded, 
 E  Mifen.or.Ua&  thatwhcrcashe  for  mercj  and  truth  ladcth  '  Bj  mercy  and  faith  ftnt 
 jidepccuu^ur-   ^yg  pftrgedj  or  iniqmtie  tsforgmen,  which  the  Hebrew  text  bearcth 
 riV.  At  Utiia.  very  well,  we  may  vndcrftand  itof  Gods  rrcrcy  in  giuing,  and  out 
 ti!i!ml''^Xr*'  ^'^''^ '"  recciuing  the  forgiuencs  of  fins,  the  promilc  thereof  being 
 f.i^U/aquihit     made  to  them  that  bclceue  in  him.  Ag«in,hcbring€th  vs  yimhroft 
 leuatanoUrA     fp^aj^jng  Q^'redeewim  OHI  fnivoith  our  monytC^wafhiMfaVPajfinsmtb 
 fecuma-.redims   fftfitftg^hut  wc  hcarc  nothing  ot  latistidtion  or  redemption  after  mc 
 %:'tf%  \T^'r.^  f  orgiuenc  n'c  of  our  fins.  Yea  when  he  faith  that  the  Lord  i^  not  to  bf 
 nobis  (abu  fj/Toi.  bough  rand  fold, he  piKth  vs  to  vndcrfiand,thathe  racaneih  not  that 
 icjiw/t,et»f2.«e-  by Qur  mony  wc  Durchafc  Ot  mcrit  atGods  hands.and  tbcrfore  Call 
 K0j2raf  not  be  laid  thcrbytomakcnimfatisfaction  tor  our  nns.That  which 
 
 LS^D*fi»w  ^^  ^^"h  o(redeemif7g,hc  wil  haue it  vndcrftood  offreeing  our  fc!ii$ 
 ftdtuiffevemUs  froiiithe  cords  or  bondsofour  fins,that  we  may  not  be  holdcn  b/ 
 «.  ^eccaiutui<  ^^^  fuftome  ofthcm,  whilcft  by  well  doing  we  refia  and  croflc  the 
 fj^edimt  tc  epcri-  pracHfc  and  Jufts  thcteof,  that  they  may  not  continue  to  bring  vs 
 J'^i'2»"tT/.  vnto  dcath>7-/»^Lor<i(faifh  ht)isttotto  be  bought  and  foa-MthoH 
 yenenum  veneni  art  fo.Thou  art  fold  to  thy  fin  s  Rede  emc  thy  felfehy  thy  tvorkes-.tedeemc 
 Z'mmrTpZ'r  ihyfelfe  by  thy  many.  By  one  poifon  anst  ht  r  foifon  is  excluded :  by  tha 
 yiia^mawr.     toifofi^fiftke  MammtM  ofiniqHitte)de<itb  is  re^Mlfedj  life  isprefcrued. 
 
 Her© 
 
of SMh fact  ion.  S  2  J 
 
 Here  Is  a  redemption  for  ilic  excluding  ofiuinc,  noctopayafatif- 
 faiflion  for  ir;tofct  vs  free  from  the  bondage  of  commitcing  linnc, 
 not  ro  purchafc  tiie  forgiucnclTc  of  it.  Nay  of  that  be  hath  (aid  im- 
 nicdiatly  before,  '  Let  vi  pe  to  ihePhjfttionvchohath  cured  our  for-  <  J'alCoiir„iU, 
 pter  ivounds^and  if  any  bit  t  ernes  be  remain'ttig^there  jhalnot  want  a  me-  Tulvthlt'''i^c. 
 Seine  And  if  we  haue  done  rpyong/jetvil  forget  it  who  hath  once  far  do.  ri  racurautf,ttfi. 
 tied.  Albeit  we  h^ue  greatly  amende d^  we  haae  aoreat  Thyfttion^  ^^  tlrtflwmJtU 
 h.iue  re  ceiuedt  foe  great  medicine  of  his  grace:  for  ajiror.g  or  great  mc'  *<«'  d  tnt.  Ltji 
 dtcine  takeih  a^ay  great  [tanes.   That  whichls  i^xt  alitdgcdout  of  f/^^'^^'^'''-'^^^^ 
 Hinrom  concerning /'W*!,  fignificth  her  Jamcntaiionof  her  for-  ^nKjuifoht!  dr.^ 
 mer  life,  and  fcttcthouc  her  repentance  ofher  f.nncs.'^which  ^«V^  */,  jL'vi^'i'^w'a 
 bfttfm.i/i,  as  Htemm  failh,  [he  fobewatUd,  m  thuta  man  would  haue  »">ii:^- '»ktmmiu 
 thought  hergnihte  ofgrieuous  effer.ces ;  but  cliat  proueth  not  that  (lie  '»-/^rl','',.ef','us  Z'. 
 meant  CO  make  fatisfadion  hereby  for  pardoned  finncs,  neither '^""'•'^^'"V 
 doth  he  fay  any  thing  to  that  etfc6l.  No  more  dorh  he  as  tcuching  i'„ p^^l  tTmJi^'^ 
 himfclfe  in  the  other  cpftic  to  Eujlochium ,  where  he  fhewcth  jl^'J'"""- f^'V 
 what  liardneire  he  endured  at  the  firft  in  the  wihicrncflc  to  fubdue  pcicAta  /L^*** 
 the  hcatc  and  \\i'^  of  youth,  hauine  as  he  faith ,  'for  thefeare  of  hell "'  ""'5'''««#"- 
 conitmned  isimjelfeto  th^t  prifon^  but  not  io  much  as  any  word  that  cndct^  ret-,, 
 he  did  any  thing  ihcre  for  penance  or  faiisfadion  for  his  ^'^^'^^^'^^^"c^fjf^T 
 This  is  fo  wifely  applied, as  tfut  we  may  well  thinke  M.  Bipjop  put  «:/«« t',i,  V^ 
 it  in  of  his  owne  iiead,  there  being  nothing  either  invvordsor  in  J^'J'^'^f^^//^ '''*• 
 mattcrliiceiy  tofcructheturnc.  As  little  hclpc  ha' h  heinthencxt  t.^uguji.t^.^^, 
 citation  which  is  out  of  S.A»flir.e,\s\\o  teileth  A/acedo»iH4thc  ^''/f''"p';^ 
 Lieutenant  concerning  them  who  being  condemned  to  death, had  crtm\n.i  &  v  iha. 
 their  liues and  pardon  begged  by  the  BiHiops,  that  ^ihey  k/pt  many  {'"'!i'C!rl!eVc- 
 aj  them  who fscrimsswere  mini fejl  from  the  participation  of  the  fAcra-»outniin.%u,is^ 
 ment,  that  by  repentance  and  punt^ning  themfelues  they  m/ght  a^peafe  ]y,T,'nf^'f'^l,]' 
 himwhotii  in  their  finnes  they  had  defpifed.  Hereupon  he  infcrrcth;  peua^idt  dmeo. 
 8  Fn  he  which  trusly  repent  eth,  labour  ethmhtng  elfe  but  not  to  ftftr  ^",Zffr  ''^" 
 ihit  euill  which  he  hath  done   to  be  pu^tfhed  :  for  by  that  meanes  ?  >i.xnwiU:tud 
 Vihe>i  hefoHretb  not  hiwfelfe,  he  iifpared  of  him  ivhofe  [cent and  tyjt  f^f^J,^''^.^"^'^^ 
 ktdgemefit  no  defpiferfhallefcape.    VVhich  words  being  plainly  dch-  ^-  idqutdma:*^ 
 ueredoftha:  repenrance  whereby  God  isiippcafcd  that  he  may  nor,ji^.^.,'-^''l  '.^ 
 punifh,  what  do  they  make  to  the  proofcofa  punifhmcnt  which  'I'^rp* "'•J.' ;.h 
 they  fiy  Godinflidleth  when  he  is  appeaftdr^Conccrning  this  pu-  f^^n-ri^J^rnj'* 
 liilljingofour  fclucs.l  refer  thee  fothnt  whichbcforchathbi  )  laid  '■;'•'»?■."•'*•  "^' 
 ly  occahon  ofaaoihcr fintcncc of  S.Af^Jline  inihc  icmh  fccTion.  ,.1^,.""'""^'' 
 
 The 
 
826  0fS4Hifa^m\ 
 
 h  Oaiy.ti.  lyhc  ct'ier  place  is  manifelly  Tpokeof  piiblike  pcnitcnf  y.  S,Ai*fim 
 so.cumi«  ft  exhorting  cucry  ma  in  the  gui:t  ot  Jiole  hns  or  which  the  i>cripture 
 frui!tnt(me-  (facheth  tnOi&thn  nhich  do  juch  (hi»ss  fliallmt  inherit  thekjn^dome 
 (Moitii  vemtii  of  God,'  to  j^roKoMcefentece  ag.uHit  bimjtlf  ofajharp  meatcme^to  come 
 «!i  ^Httjhtes  fothe  Prfgftsi>y  xvbom  the  ks)^^  of  the  church  are  mimfired  vmo  hsm, 
 tccLeiiaclaues  CT  9  f them  t9  reccifte  the  :nsiner  nr  rncfure  of  hu  fatiifa^ior^^that  Being 
 mmiiranrur,&   ^^^^^^  ^  ^^^^^  ^/^  ,„  offering  the  facrjfice  of  a  troubled  or  contrite  hart, 
 
 acctpiat(j.tvfi-  "-^  ,,      ^        •'         /!/•  ir      I  •    ■         e 
 
 mon»[M  rMdii  he  may  yet  do  that  Vi>b.  ch  may  not  onelj  do  himgoodfor  the  rscetuing  of 
 llmlfo7oMl  I'i^t^^ttdjbht  ethers  alfo  f^j  exam  fie, that  ifhisfm  be  not  only  to  the  gne^ 
 cmxrAuUxi  it-  HOPU  httrt  of  himfelfJjHt  iilyotothefc.'indal  of  others^  or  itfofeem  to  the 
 "tdZneJ"^!^^  Fr/(?/?  or  Brpjop  expedient  for  the  profit  of  the  Church  he  refufe  not  to  da 
 quod  Hon  joium  penance  IK,  th^k^ftow  edge  of  manji  or  ef  the  wbyle  chtircb  Tms  is  again 
 f'/ndlmfauT  ^  fcpci -tance  for  the  tr  cciuing  of  the  forgiucncflc  of  fins  &  faluatio, 
 fed&cxterua'd  butno  othcr  facisfa.^lion,  i  equ  i  red  not  oncly  for  the  good  ofthcof- 
 'felTIuTul  ^'  fender,  but  alio  for  ihc  goo.i  ofoiher  men  &  oftbc  whole  church, 
 nonfo:(mtn  uhcreas  M  ^;/^(?j9/(at!>h(iHonconcerncchonIy  the  maohimfcifc 
 5'<?S!mrj^*.«ot»cdehucicd  frum  Piirgaiory  paincs.  To  thcfcinecffcd  isthac 
 dt:*ijiaitsri4ni,  whicH  hc cicftW  fii;  thfrf  out  of  the  fame  Homily  r'  hfufficethnotta 
 ^uhu!TeuU/i!t  <trriend  our r^tanner s  at'd  to  df part  from  e Hill  doings,  vnle^e  for  thofe 
 vidc.u--m:iin!i  thtni^s  <vhfchvi>e  haue-Jo»e  .ve futiifie  Godby  forrovf  ofrepentance.  To 
 *TumVeUtUm'  vvhat  cndthat  ia'i  fj6t;on  i;  vfc  d,he  fhewcth  pfcfrntly  af(er;]Forrf 
 xotusfiebu  agsre  is  not  fatdon'}  that  fff  fheuldabfiatne  f  0  fins  bfit  pray  to  Cod  alfo  faith 
 ucuft.  he{x\M\\t\s^^di^\A\.^n-i)forthethtrigs  that  Are  pajt^  that  they  may 
 
 YibcdNonfufi.  ^g  for^sueihee.Hcrc  is  aUfj)  for fo^£iuenc>of fins,  but  nochine  of  fa- 
 
 tit  mores  in  ;>!!.         ■' ,    •%  r     ■    r  r-  \  ^  /-lu       S/* 
 
 ituscommu'are,  t2staCt;on  w-nen  fig  IS  forgiucn  So  when  (7rf^<?r;faith,that  ^fms  are 
 &  kf.ici^  maiu  fjgf  g„ly  10  Ig  coKfeffed^but  alfo  to  beblo'tedom  vy  AHlieritte  of  penance 
 Jekuqu.ifaax  orrepeyjtaice,  ne  (pcaketh  orape.iancctoj  thcblotting  cue  of  fin, 
 fur,rf4u^fat  D!»  HOC  of  penance  whe  the  fin  is  already  bloftedoiit.So  doth  ^^</j  ei- 
 diceni.  preily  apply  h»s  ipccch  tothepurgingthetf/ottmgomjhefaraomngof 
 
 \  Hon  emn  d,au  c.^  ^^Ocltoht  Or  d^ftretofin  whe^j  vee  come  to  fatufa^to  u  lightly  pfiroed 
 
 ejttnntumvt        !       ,       ,    ^,  .///,/  ^         ■  ri  i  p      ^^     ^  ^ 
 
 4i'it:ncs.fj  k^ec-  xvtih  aim.  deedsi^'fuch  li!ie\bui  conjent  a  not  hiotted  oHt  by  great  repe- 
 .  c^f'/ed  a-  dt      fa»ce  .but  cufiorne  of  (in  is  not  pardoned  but  by  tufi  andwatfhtiefattC. 
 
 pTXteritii,wa:at  ^  n  t  •        /-  i       .        ;  r    ii    i  i>  r  w       i       i    '^  •        .        ^ 
 
 Do>m:ii>iud'!-  faction,  J  nus^gcnne  Kcaiictjot  ail  that  Af.  htjh9p  bat!)  cited,  yea 
 fnci-.evt  tibi     ^,1^-j  Qf^ii  jhat  BelUrmtne  hatii  cited,  there  is  not  one  that  fpeakcth 
 
 dtmi  tan  ur.  ,    ,  .        .  ,>  i  ■         r     ■    r   a-  r        r 
 
 n6Vc:;./«.R2.of  tiiepDint  iiiqjc(tion,a$  touching hrisradtion arret lorgiuencflc 
 M  6^K«r!fo'u-n  Qffins.  Ko,  it  is  a  late  deuicc  oft'ne  ^Jchoolmen,  which  when  thev 
 
 (OHji  enda  /«;i?  ' 
 
 peccainjedenar^ifcenitentU  mtjicyitf  e  de':ndt.x\dtda  inVfil.i  .Ddccltttio  fen  volro-.n^  peccnndt  ijHandn  itdf-jif- 
 fachoHim  -^eni  urUui  ef  eiecmo^y-M  cJT-  ^''j^  triUon  purga^nr.,  c«,/iv;/«<  vfJi)  w-*  I'Ji  ^lam  fiemunttA  de.'ttur  ,  cm* 
 fiCiiido  Ait;tm  fu/t»^Jircii:i  c;-ji(>adsrifa  facujac'hovc  ,i''joIm,-*r. 
 
 had 
 
of  SAtisfacfm.  S27 
 
 I  lia<)  fet  it  abroach, they  dclircd  to  cnior  and  to  giuc  ii  taft  by  citing 
 '  fentcnccsofihc  fathers  as  touching  Jatisf'aji^ion,  when  as  rhc  Fa- 
 there  fpealceofratisfaif^ion  in  one  meaning,  and  they  apply  them 
 in  another.But  I  fuppofc  1  haue  noty  et  giuen  thee  full  fatisfad^ion, 
 vnlelfc  I  further  addcfomcwhat  as  touching  the  auncient  fathers 
 vhng  of  this  \.^\vc\^cS  fatiiftiUion.  It  is  therefore  to  be  vndctnood, 
 that  the  fame  was  firft  appHed  tothat  pubhke  penance,  vvliercby 
 open  and  notorious  ofic-ndcrs did  fatisfic  the  Church,that  is,  giuc 
 (uuicicntandapproucdtcrtimonyand  aflnrancc  of  their  true  and 
 V  nfaincd  repentance  for  their  finncs.VVhcn  any  in  the  time  of  per- 
 fjcutionhadfailenbyrcncuncing  the  name  and  faith  of  Chrift,  or 
 Jr.id  othcrwifc  committed  any  great  &:  fcandalcus  crcfpaflc  to  the 
 _qrieiianceofh!sbreth:en,to  the  obloquy  of  religion  and  flaunder 
 cfchcChurcbjbutefperialiy  tciheoi^'enccofahnighty  God_,  and 
 prouokingofhis  wrath,  both  againrt  himfclfe,  and  them  alio  with 
 whom  he  Hued,hc  was  by  the  pubhke  ccnfureofthe  Church  ff  ciu- 
 (Jed  from  ihc  Communion,  and  cue  off  from  the  focictie  of  the 
 faithhili  and  godly,  as  vnvvorthy  to  be  reckoned  a  member  of 
 Chrif^.orpartakcrofthchopethacisby  himButyet  thcrvvasal- 
 vvjiies  hope  oi  rcftitutionremainingto  them  who  vpon  conuenicnc- 
 I  t!  lall  uerc  found  penitent  and  grieued  for  the  euill  uhich  they  had 
 dm?.  To  this  pnrpofc  thercf-rcthey  were  cnioyned  Ppublike  co- 
 fcifion  of  their  finnes.  They  had  their  place  appointed  them  in  the  T(r."rff"/«»>?- 
 Church,  where  they  flood  lamenting  and  mournin",  &  with  vv^e-  ("'a'"''  ^^  V^'" 
 ping  and  tearcs  calx  themlelues  to  tlie  ground,  prny  ing  to  God  for  n<(  Xnnw.ts  i.i 
 theml*elties,and  commending  themfelues  to  the  prayers  ofthc3f-JjJ^^f^''S^j^^'^"^  °^ 
 kmbly.It  was  prcfcvibcd  them  by  watching, by  fafhng,  by  couvfc, 
 and  vncouth  apparel  to  afflid  and  humble  themfelues,  thatcucry 
 way  their  gr-icfe  &  forrow  mij^ht  be  (eene.  VVhich  being  du/y  per- 
 formed the  Churcii  was  fatisHcd,  and  taking  compairioncn  them 
 rcltorcd  them  againe  to  brotherly  focictie,  and  to  the  communion 
 0!  the  Church,  and  hereof  fiift  was  the  Jianx  o^fatiifaBten  taken 
 I  vp.It  was  notcherforea  fatis  faction  whereby  tiiey  mean:  to  nuke 
 j  Godaiuft  rccompence  (or  their  fumes,  oras  by  payingapriccof 
 woorthand  value  to  merit  and  piirchife  their  owne  pardon,  buc 
 oncly  a  fatisfavilion  whereby  thcChurch  would  he  certified  of  tlieir 
 auercpentancotowardsGod.asnotenduringthacany  manfliould 
 
828  OfSAtisfa^ion. 
 
 be  accounted  a  member  amongftihein,  who  byfinnehad  mndc 
 himfeifea  ftranger  to  God,  vntilll  they  faw  reafon  to  beperfwaded 
 that  God  would  beplcafcd  to  be  reconciled  to  him  againc.  They 
 could  not  lookc  into  the  heart  to  fee  any  mans  repentance  and  for- 
 row,  but  by  mens  dcuoutfubmitting  themfeliics  to  the  ordinances 
 of  publ.ke  ccnfure  and  difciplinc  they  would  be  induced  to  the 
 perfwafion  thereof,  and  being  thereof  perfwaded,  they  receiued 
 him  againc  whom  before  they  had  rciciled.   Hcreof5<«/«^  Aujim 
 faith  vcryplainely  tofhewthe  end  of  \t  \°^  A  contrite  and  hum- 
 ca^d^'co'^''^'    ^''^^^"^^^  Goddef^tfeth  not^  but  yet  hecdnfe  commonly  the  griefe  of 
 tntum'&humiL-  0»e  mani  heart  is  feeret  to  another,  and  commeth  not  by  any  words  or 
 AtmtDeui  non   j^g^g^  fo  the  ccrtaine  k»ovpledge  of  others,  being  in  the  pght  of  him  to 
 qumflemaout     xvhom  It  isfatd,  K^ygrontug  is  net  hid  from  thee^  thtrefot  e  rightlj  are 
 *d^ocfuttus'e^°d  ^^^^^  appointed  certawe  t^mes  of  penance,  that  the  Church  alfowcyh 
 teriyneayinahoiu  Jatisfiedwherein  (sfincs  areforgtuen^  becattfeoutofitthere  are  none 
 TerlaZS,.    i^^g^^'^^  Herc  is  the  true  vtc  of  thofe  publike  fatisfaaions.  It  is 
 cunq\duf!gm    true  that  God  vccldeth  to  the  contrite  and  broken  heart  rcmif- 
 J.7I;fk1«/S.  fion  and  forgiutncffc  of  finnes,  but  in  fcandalous  trcfpaffcs  he  will 
 citur,6(miiM     haue  the  knowledge  thereofto  be  taken  m  the  forgiucncfleof  the 
 "filbfJUtZe.  Church.Amaninthat  cafe  fmncth  not  againft  God  oncly,  but 
 ii^  unftituunw  alfosgainll  thc  Chiircb,  in  prouoking  Gods  anger,  as  before  was 
 plfmt^umpor'^^  faid,ntJtonely  againdhimfelfe,  but  alfo  againfl  ihem,  in  corrtjp- 
 foemtentte,  -utfi  \\n^  ot  hcrs,fomuch  as  in  him  lyeth,  by  his  euill  example,  in  crufing 
 %"!e^i»  fiat'*-'  aducrfaiicsby  tbatoccafion  to  fpeake  euill  of  the  Churth,  God 
 Tnitutmur  ipfa    therefore  would  that  as  thc  Church  is  intcreflcd  in  the  wrong,  foic 
 ^qwt>*^'alnrem*-  fhould  alfo  be  jntcreflcd  in  the  forgiuenelfe  thereof,  fo  as  that  ia 
 imtur.  this  cafe  no  manistoprcfume  of  torgiuencfle  with  God,  who  is 
 
 not  fo  much  as  in  himlictb,rcconciledio  the  Church  of  God.  This 
 rMat.iSi?.  ourSauicur  Chrift  hathconfianed  in  the  Gofpcll: ''  IVhat^oensrye 
 f  lohn  ao  js  btndon  earth  jhal be  bound  tn  heauen^and  whatfoeaeryeloefe  on  earthy 
 (hall  be  loafed  in  heanen.  ^  Whofe  fmnesyc  remit,  they  are  remitted:^- 
 vchofefmnesyerstainCy  they  are  ntained.  So  then  the  forgiucncHc 
 ofthc  Church  is  to  be  accounted  as  it  were  an  admiflion  tofor- 
 giuenefle  with  God,  andaman  takcth  the  one  to  be  to  him  a  con- 
 firmation of  the  other.  Now  the  Church  is  to  forgiue  according, 
 to  the  fame  rule  ss  God  forgiucth,  onely  him  chat  is  penitent  and 
 gricucdforhisfinne,  and  therefore  in  fuchfort,  as  hath  bencfaid, 
 rcquitcthy^;/i/»f<3/ff».for  certificate  and  slfurancc  of  fuchrepen- 
 
 I 
 
I  of SatUf action,  829 
 
 tance.Andthisis  fpcciallythat/^m/^ff/tf*  which  is  fo  much  fpo 
 j  ken  ot  in  the  writings  and  rccods  of  the  ancient  Church.  But  yet  ^ 
 
 I  will  A^Bifho^Uy,  the  matter  is  not  fuflicicnily  tlearcd,  bccaufe 
 i  howrocuer  tiie  name  oi  fttisfa!}ion  might  haue  originall  iiom 
 I  hence,  yet  we  find  thcnuohauc  applied  the  fame  to  God  alfo,  and 
 I  10  haue  taught  men  by  fuchandfuch  works  to  fatisficandappcafc 
 1  the  wrath  o}"God.    And  wc  deny  not  indeed  but  that  fo  they  haue 
 j  don, but  yet  wefa)',that  they  ncucr  fpakc  ok'fatssfaClton  in  any  fuch 
 j  meaning  as  the  nimc  of  itnowimporteth  in  the  Church  of  Rome. 
 i  Farre  wcrcthey  from  hauing  any  thought,  that  any  thing  they  did 
 (  could  be  :\Jatisfti^to;i,  that  is,  a  iu({  and  fufricicnt,  and  worthy  re- 
 I  compence  for  their  finncs  :  but  yet  they  called  repentance  by  tl)e 
 1  name  of  fatisra6lion,as  to  note  that  it  is  the  thing  wherewith  Goc* 
 I  isfatisfied,  that  is,  contented  and  appcafed^  pot  for  the  thing  1 
 fclfe,  but  forrhathehath  promifcd  to  accept  thofc  pafTionsand 
 I  te^res,  and  workcs  which  arc  the  ilfues  and  ttreames  of  a  broken 
 and  contrite  hart,  carefully  fcclcing  his  mercy,and  humbly  crauing 
 remillion  and  pardon  in  the  name  oflcfus  ChriU.In  (his  fcnfethey 
 tranflated  thename  offutisfa^hn  from  the  Church  to  God_,  and 
 from  publik.etopriuatcrepentancc,neuerimagining,thatany  man 
 would  be  fo  mad  as  to  concciue  merit  there  where  they  taught  the 
 ^  finncr,to  aske  mercy,  where  they  taught  that  the  wholecfFcc^  of 
 jthnt  chat  IS  done  confirtcth  in  Gods  mercy,  through  the  merit  of 
 \U(^sO\xi[\.^  Chriji  is  mads  our  attonement  S^^i^  Hefychiui-.therfore    „  ,  ,  .  / 
 a/lthcfacrflice  of  re^entance\or  petiafice)i4  aamim(frea  and  done  tn  •jMb.iXbnfim 
 htm,  and  all  t  hat  a  man  obtatneth  by  repentance  is  referred  to  him.  1 1  ".'^'  /'"f"'^-'''* 
 is  not  then  for  our  repentance  fake,  butfor  Chrirtsfakc,thatinrc^»/)yS9«»- />««- 
 pcntance  wcobtaine  that  mercy  ihatwc  doobtaine.  And  to  that  f"'''<A<'"/V"*' 
 purpofe  very  notably  feriicth  that  which  Chryfofiome,  mouing  ^*«r,cj-ow«« 
 qucltion  in  the  name  and  belulfc  of  a  finner,  and  making  anfwcr  T't'"-  ^"r.lT 
 jtheretOjVcry  Icarnfdly&reiigioiiHyfpeaketh  in  this  fort  ;"/^^«tf  turadeiwtreftr. 
 \lfent  all  my  Itfs  in  fmne^arji fire  pent  dofi  thou  thir,ke  I(hallhefAt4ed}  '^[^jfotdtpa- 
 \  Tea  verily  y  faith  he.  But  hoivfijall  I  be  ceriaineofthat }  or  vebat  per-  nu.him.i.fiuetM 
 fwafioneantndtice  me  to  thinke  fo  ?  hake  affur'ance  hereof  from  the  tjZT,ci^'»*Ja 
 mercieeftheLord,  not  from  thy  repentance.  For  thy  only  repentance  vn.tfmn  peit^tu 
 
 fXHiiutr.t  f^y- 
 Utf*lum??mfuipti.y)tdih«c  l;qntt?  Ah  tpft  Domni  tui  lenigttitatf.nanex  tui  pmmten'.ia  mtiri  fu-?io ;iduo/im.  P«- 
 mtemiaenim  liM  prtcua'et  tAniattt  abflcrgert  ttuiuruiiieluiuent.  Paetu-tnttn/i  ftla  fucrit,  mentotthi  mtlHOldumift, 
 Jidfu«nkmptemt:ntu  D(i  c^fmcmia,  Dciiut  fietar  lunclt  efi,{»nfi-, 
 
 Ggg   2.  4U44-] 
 
3^0  OfSatisfaBm. 
 
 auMethnot  to  wsfh  ai»aj-f»greatfiith  of  fin.  If  there  hs  th)  only  repSH' 
 tance^thoH  art  ififilj  tohe  afrAid^hat  becan^e  Gods  mqcy  ^  copaffio»  is 
 ioynedtvith  re^ffitance,  therefore  l>e  of  good  chearff.  Here  is  nothing , 
 attributed  to  repentance  fot  it  i"c!fc,but  onely  to  the  mercy  of  God ' 
 vouchfafiiig  to  yeeld  fauour  and  forgiucneffe  to  the  repentanf. 
 ■x.AuiJ.iver.td'  Therefore  dathcyhang  thewholcftiHt  of  repentance  vpon  faith: 
 M^pMtip.i._^  ^Q^rr  J  (.  (ixx!v\S,Aufi.nJs  the  foandatto^i  of  repentance,  andthers- 
 efi  pce>}i:eci£,  ^r.  pentaftce  vchichpYoceedeto  not  from  faith  ii  v^proptable.  y  IVe  are  fa  to 
 ^Z'lfxalmtl  beleetis,  (iixhAmbrofe,  hth  the  doing  of  petiance  ,andthe  yieldifjg  of 
 ceMcvrtiu  ni  ejL  pardon, as  that  Kotxvithjfanding  ire  hope  for  pardon,  mhy  faith  ^and  net 
 lb^.'!itS?o'el  ^''/'^'^^'.Hereisthen  no  popifh  opinion  of  penance  andfatisfii- 
 aieUiptmun-iA  (fljoH  expedlfng  rcmHTion  by  way  of  debt  and  duty  as  athingd-r- 
 SSj^M^"  ferucdj  butinthemiddeft  of  our  repentance  or  pcn.incc,  wears 
 uenit,  -vtvemx-n  fjiught  to  hops  (or  pardoH  oHcly  by  the  faith  of  kfus  Chrift.  Ther- 
 SJSf«S  fore  S.BerKArd(Mih,  x.h^t-tt^stheoneljfHfferingofthefecondA^ 
 tanjuaex  d'.b.ta.  ditm^ihat t^tirgcth  vswhoTti ths onlj offsncc of the  firjt Adam diddc^U^ 
 yiZinfcxtfiti.  /p7«<?f(faithhe,  alluding  to  that  which  before  he  hath  faid  con- 
 Ut.Sah  nirAtnm  ccming repent.inccand  mortific3tion j ;^;if  any  majis orv»e  fatisfu 
 Ztxttopurgtt^^'  ^ion  canfi^ce  him  i  for  vi>hat  i^  all  our  repentance,  but  enely  that  if  we 
 qia:  ctur'un.tat  ffiffir  Mot  rvith  him,  xve  cannot  ratine  With  him.  By  our  repentance 
 risyamqiioi  pro.  then  vvhich  hc  cxpcilcth  beiorc  m  weeping  tor  our  finnes,  in  bea- 
 friacn:g<^tmf:tf-  ^ j^jg  q^^  croir^,  in  mDrtifying  our  members,  in  offering  our  fclues  a 
 flnio'i^Mrt'  facrificc  to  God.hcrby  he  faith  webecomclike  vnioChrift  in  fuflfe- 
 eatmom>rs  fx>u-  jj^gj  3^,  J  fg  ^fg  fictcd  to  taignc  with  hiin,  but  vet  the  purcing  oi 
 
 ttntta tnltrajvfi  ?'         ,  ,       ,  1  t     r     1  •  \    ' r  1    •  r-^P  -n 
 
 qHaifiHraan.  v3 trom  liine hcdsnycth to chcic  things,  andtekrueth  Jt  roChrili 
 fArim:i,\omnin9  ^lof^e.  Fot  wcc  may  askc  as  Amhro{e dorh  :  ^  B)  v^h^t  paines  or  b^ 
 regnxrei  what  fi*ffcrtngs( or  bean-igof  «irongs)cAtt  we  abate  or  eafe  oar  ftnneil 
 
 jifj^rio^'lfi  By  which  qjcftion  he  plainely  dcciareth,  that  they  did  not  hold 
 kti  Ubo'nbil'^i.  thcpaincsandfuffcrings  of  repentance  or  penance  to  be  properly 
 wuHoirlumu  ^"^  purgation orfitisfadion  totak2  away  (iancs.  Andthisappea- 
 feccau?  reth  by  Samt  Atsfllne  when  hc  faith;  hJVhat  proj>!tiatie»is  thero 
 
 ^%*'*^£'!iI'ropi.  but  ftcrifice?VVhat  facrifice  but  that  which  was  offered  to  VJ}  themno. 
 tiat'h  tiiimfi  fa.  Cent  bloud  being  /bed ,  kith  blotted  out  all  the  (innes  of  offendours, 
 
 %%'Slmnt'^'^'^^^^^  purpofe  elfewhere  he  faith,  that  Y^'"''^*  few^'*^^^^ 
 fi^Kci  pro  nobs  anely  true  facrifice,  the  blond  ofChriJi  vtoi  fhed  for  vs.  But  nioft 
 ^S,S-'  rcligioufly  and  Chriftianly  is  that  fpoken   vvhich  hec  faith 
 
 fu  dcleutt  omniit 
 
 fiicttt  nocenUu^n,  C  Jdtm  Qtntr*  ddfurf.  lei&  fTt^hJib,  i .  cap,  1 8.  Siupkri  &  folg  verofacrifi  h  \>ro  mbu  Chrijh 
 
 fr}i^meftf>»iU,  ■  '  .  WLI 
 
 Jfji 
 
of S  At  is f Act  ton.  S  3 1 
 
 y ^'t  In  anotlif  r  place ;  ^  It  is  the  one  onely  hope  ofallibe  godly gYo>iwg  J/,)J.r,"^!il j! 
 vnderihis  burthen  of  corruptible  fiepi,  and  tn  the  infirmitieofth^s  hfe,  cip.^.Omntuni 
 that  we  kmt  anadnocate  mth  the  Father  lefns  Cbrtflthe  hift,  and  he  ^ZTcltplus 
 tj  the propstationfor  ofir  ftnnes.h'  there  be  no  propitiation, tliat  is,no  c^rmi&iHimiuj 
 fatisfa6lion,  but  only  facrificc,  &  no  factificc,  but  the  bloudfiied  ^'^'"gmtm'mlpe^ 
 thcSonofGod;  ifour-oncly  hope  with  God  be  this,  thatwehauc  T'n.ieji;qu,>dad. 
 V  ith  him  Chrift  for  our  aduocate  &  attoncmcc  for  our  fins:if  by  ail  ^*""'  ^'  """^ 
 our  paincs  and  I'ufterings  we  cannot  cafe  our  feluesas  touching  our 
 finncSjbut  oncly  the  fuffering  of  the  fecond  Adorn  be  the  purgation 
 ih:rcof;  ifamidft  all  our  penances  wc  are  to  hope  for  pardon  by 
 faithjthat  i?,by  fauouiand  not  bydcbt,  nottrufling  toany  merit 
 of  our  repentance,  but  to  the  mercy  of  God,  and  referring  all  the 
 fruire  thereof  to  Iclus  Chrifl,thcn  farcwcl  Popifli  fati;fa(ftion  5  the 
 Fathers  that  fpeakeoffatiifadlion  fay  nothmg  for  that  fatisfadlion.- 
 butat  Rome  this  brat  was  bornc,and[  we  mu(i  leaue  it  to  be  buried 
 there.  The  Fathers  haue  fpokcn  of  ledeeming  our  hr.ncs,  purging 
 our  (innfSjWalhiiigourdnneSjblotting  out  our  finncs  by  prayers, 
 hy  almcs-dccds.by  fafling,  by  good  workcs,  but  amidR  this  impro- 
 prictie  ofwords  they  hauc  retained,  as  wc  fee,  a  faithfull  acknow- 
 Jcdgementof  the  true  Chrifhan  faith.  Albeit,  why  do  I  Ipcakcof 
 improprietieofwords  as  inthem,  when  wc  our  feluesvpon  occa- 
 fionfotbearcnottofpcakeasthey  hauc  fpoken?  For  which  of  vs  is 
 there  that  maketh  qucrtiontofayjt  isafatisfadliontoGodjwhcn 
 a  (inner  turncth  from  his  euill  way  .-repent  thee  of  thy  fins,  amend 
 thy  wicked  lifcjhumble  thy  fclfe  before  God,aske  mercy  and  for- 
 g'ucncfie,and  God  is  fatisfied.  Redeeme  thy  former  crucltic  with 
 iriCrciCjthine  opprcfTions  with  almcs-decds,  and  let  the  Mammon 
 of  iniquitie  lerue  thee  for  the  fauing  oftby  foule.  Wafh  a^ivay  the 
 filth  of  thine  vncleannefTc  with  bitter  teares,  and  with  fafting  and 
 mourning  blot  out  the  guilt  which  the  ddights  and  plcafurcsof 
 finnc  haue  written  againll  thee.  Thou  hart  hitherto  bene  rctchlellc 
 towards  God,makc  him  rccompencc  hereafter  both  in  thine  owne 
 deuotion  and  care.and  in  fceUing  the  recoucrie  of  other  mcn.Thus 
 wcfpcakc,  and  who  doth  not  thus  (pcakc, both  in  this  kind  and  in 
 other  Ion  alfo,  when  yet  we  impute  not  to  ihofeihings  which  wc 
 commend,  any  vcrtue  or  clcanlingor  vvalhing  of  vs  from  our  fins, 
 butoncly  nitendtonotc  theafre6lions  and  difpofitions  which  arc 
 tliefruitesandtcrtimonicsofthat  true  faith  and  rcpentancc,wl  cr- 
 
 G  gg  5  by 
 
832  ofSAtisf^^ton, 
 
 by  we  feeke  the  wafiiing  away  of  our  finncs  onely  in  the  bloudof 
 
 IcfusChrift.  And  if  wc  fomctimes  doubt  not  thus  to  fpeakc,  bow 
 
 ii\uch  more fecurely  would  the  Fathers  vfe  fuch  phrafes,  when  yet 
 
 there  was  no  fcare  of  ihofe  mifconllru^lions  of  herefie  and  Apo(ia- 
 
 fie,  which  haue  fincc  preuaikd  intheChurcfa  oFRomc  f  We  hau« 
 
 Tcene  ^ff/Z^ir^/iw^-bcforeac knowledge ing  out  of  their  principles, 
 
 that  the  Fathers  in  ihcfe  phrafes  imported  only  merit  of fauour  and  \ 
 
 qrace  ^tict  merit  of  rvaorth  and  fur  chafe  ^  and  thcreiorc  (ctringa  fide 
 
 the  name  ot  merit,  let  vs  not  doubt  but  that  they  meant  in  all  thcjr 
 
 fpeeches  to  vphold  the  grace  and  fiuour  of  Ged  by  the  mediation 
 
 of  Icfus  Chrifi.They  taught  men  amidftall  their  dcuotions  to  askc 
 
 tc/));'/V?.<ifi'''S- pardon  of  Gods  raercie,  and  therefore  could  not  be  thought  to 
 
 llflX^facfif-  reach  the,that  by  thefame  deuotions  they  did  dcferue  it.  In  a  word 
 
 iibeoguodfiq-jif'i condudethis  point,uith a fpeechor tv>'oofChfjffo/}o>»es,v\'[]ich I : 
 
 fcc^t^s^iZ^'  wifh  thee  gentle  Reader  tocompare  with  the  dodrinc  which  M,- 
 
 fumthex  .mmo  Bt^hs^  hcrehsth  brought  vs  from  Rome:^  /  te{Iifie(^(a'nh  hc)(^jifie 
 
 2)wf^'iTSS-^/^^^^^^''i^'^»^  ^^^'  ifanjofvsvt'hoarefHhie^  toftnne{orgutltieoffin) 
 
 (]:inmarliUaredi-_^lg  heartily  and  tri^eif  pfo/fiifc  vnto  Codneuerto  remyneto  the  fame  a^ 
 
 ^jDeus'lcquVatadgatNefioddoih  re(^M!re Kofurtherfatidf.^did.Againe^vpon  the  words 
 
 fxttsfacLoticm    q[  jj^g  Apoftle,  ^ Ifvve  wouldttidge  ottr jelueiwe^ouldnot be  i'jd^edof 
 
 li.cor.n.ij.   the Lordjnz  faiih  thus: ^  The  Jpefile faith nct^  Jfwe  wuuldpiini^  our 
 
 ^y  dim  in  \.Co,:  (dttes  Afvffewould  take  rcuev^e^of  OUT  Ulties  J?nt  If  weiKould  indae  our 
 
 ztj:p,iti!iwm.j7  feiPies,thatis,ifvpe)vottlaomyaci^o)vleageoHrli»r}es^tfnewoHlacort- 
 
 lupfiumrn  ''■y"'  dcwae  o(ir[elnes,  ne  fhottldhe  de  line  red  both  from  thepumfbmentsaf 
 
 dtiudiuremus,    this  lYorld^  am  of  the  World  to  come.  Here  we  lee,  that  alter  true  re- 
 
 koc cfLfniojlm     p-pfauce,  thcie  is  tto  further  fatisfaiftion  .*  that  after  irue acknow>-. 
 
 viii<peccnta  co^-icdgement and  conftlMonorour  hnnes,  there  isnoreferuationor 
 
 «tT4?S-  pun^Himent,  but  by  the  mercie  of  God  rAee  are  fc  t  free  both  frrm 
 
 rateynarviique    the  puniiliiTients  of  this  worid  and  of  the  world  to  come,  whereby 
 
 ttifcliff^-^^  t^at  M,Ti(hop  here  hath  bmir,  ;s  vttcrly  oueuhrowne. 
 
 15?.  W.  Bishop.  ^^ 
 
 ^ndifyoi'ifleafeinfew  veordsj  to  he/ire  the  Protefiants  work^cs  of 
 tettance  and  fatisfaUio-ri^infiead  of  oar  fa^ing^and  other  corperalUot!- 
 re^ioaj  theyfaHtoeati>7g.^  and  that  of  the  bcjifielh  they  can  get  ^  ai^d 
 take  m  the  Lord  all fach  bodily  pleafure-y  as  the  company  ef  awoman 
 vp'illaffoord.  In  lien  of  gtuingalmes  vnto  the  poore,  th^y  pill  them  by' 
 fnes  andvanafombk  rents ;  and  by  vjHrie  afid  craftiebargajnes,  cu 
 
 Mi,, 
 
OfSaiisfa^iott.  8  ^  ] 
 
 not  ape  itnidto  co^etithar  nerefi  \(ime.  Ftnally, iff  place  of  prayer, and 
 w.i(hft7g  (ixvay  their  ocvne  fimie;  hj  muny  httier  teares,  theyjhig  merrily 
 (I  Geneti.i  Pfalme^ani  ratle  or  beAre  a  railing  at  our  imagined  fnnei^or 
 pretended  errours.  And  Jo  leane^  ani  Uj  a'.l  pame  anciforrorv  vpon 
 Chrtfis  (Ijoulders,  thinl^ng  themfelties[helike)to  be  home  to  ^leajure 
 1    andpajiimct  and  to  make  merry  luthu  tvorld. 
 
 R.  Abbot. 
 
 A  (lire wd  wench  hearing  hermotlier  at  an^ry  words  with  her 
 neighbour,  and  well  knowing  her  mothers  c^eftrr,  g.iue  her  chis 
 counfcjl,  CalHicr  whore  fiift,  mother,  for  fcarc  itfi  flic  call  you 
 ^■hore.  M.F),(J}op  knew  very  wel,thac  there  is  fufiicient  caiifc  for  vs 
 to  call  his  mother  xvbore,  and  to  vpbraid  the  Church  of  Rome  with 
 the  poiionedand  abominable  fruites  which  their  dodrineof/4- 
 tisfaEltons  bringcth  foorth.  Therefore  he  thought  it  good  policic  in 
 her  bchalfe  to  follow  the  counfcll  of  the  vnhappy  girle,  and  to  call 
 whore  Hrftjthat:  by  laying  lome  flAodcrous  imputation  of  cuiibc- 
 hauiour.vpon  vs,  he  might  hreakc&  abate  the  odioufncHc  of  thofc 
 vncleane&  filth;c  corruptions  which  be  knew  were  juOly  tobeob- 
 ic6\cd  3gain(-i  them. He  knew  wcl,  that  if  we  fliouid  paint  them  out 
 from  t(  p  to  toe, we  Hiould  make  the  Church  of  Rome  to  appeare  a 
 mor.ftcr, moll  vgly  and  dcfo!n)ed,ruch  as  that  ail  men  n)ay  thereby 
 takciuftoccarion  to  detcfthcr.  Togiue  him  fomc  taRe  of  their 
 good  fruites^  let  him  remember  that  of  the  Court  ot  Rome  it  vvas 
 laidlo.igfincc: 
 
 Eiii4 auaritUtotmnonffiiflicit  orhis  : 
 BtHi  hiXHrU nterctrix no^Ju^u it  omiis.  '  My.h.Pjrif.  a 
 
 The  world  too  little  is  their  conettfe  tofatisfie,  b  u/.Viam. 
 
 No  harlots  are  enough  to  feme  their  fil>.  hy  lecherie,  A'ticomyrtum 
 
 b  It  ism'UnifeJi.yfoU'id^  faith  Aiath.ofPans^that  the  Church  of  Rcme  mx»imD<i  ;!i- 
 hath  incurred  the  indignation  of  God.  ThegatiemoHrs  andruUrsther-  f,^JIJ"^''f''r'"' 
 ofdonotfcekethedcuotion  of  the  people^  but  the  filling  of  their  o^vne  mm~ni»i,jb.t'ut 
 fHrfeJy-iot  to  game  Joules  to  Gcd^  bat  to  taks  ^^'^^t  'i»d  together  mor-.y^  fpu?7fu"7'f,^ 
 toopprejje  them  that  are  religious^  bypenaltte^  vfitriejfiffiOiue^  anddi-  (■dm.irfHpia  fte- 
 
 mruoi;  so'innimxi  Deo tuc)i'.jce>e,f«j rtiLtiii ca^ere e!^ P'CUiii.v co»7ieg.ire,  re'.igto[»!ol^j>rmerf,^crn.i.  vjwt,  Qn-.o  im 
 is-»'ti<\  duterjii  (trg'tmtnfialie'i.t  vfr4rp,tre.\oncnr^t'tr  Jciii/liti.t  cr  l"'HiJ{.i:e,C"f-  -^d 0:H:utL'it'  T^omune  Eccfif^* 
 iuft  ifbdu  cup;di'.ii  tonfundemfaff,  ii(f.ifjite,^iicdJ,fo(io rubwi  v.lutt  mer:tiiX  vu/gi'ii  t~  tf.OKS  cvi,.ii i  vf*.- 
 Iii  (j-  expdfn.-t^vfurum  fro pAruofiwonuwi l-ti  nu'It i>icon:ie>:itntt  rt':iit.tur yt  t  \t  aHoj p 9:i!ncttu  fa.i  ftntdgititt  rr.a- 
 
 Ggg  4  nert 
 
Zl4  of  SAllsftLftOPK 
 
 '  fieri  other  ieu'tcss  t&  get  other  mens  goods  into  t  oeir  hand ;  there  is  n^ 
 c  Alba\  rrfper-  ^^^g  gf^^a  ^  fjo„efi  dealim  The  infatiahle  couetoafnes  cfthe  Church 
 ca-pe/unt  twiiti-  of  Romc  w growne  to  that  pajje  comotinawg  right  and  wrong,  as  that 
 pucaumdtin  y^^^^  ^^a yiuMmdihe  a  common  emdfhameleffe  harlot  fetting  her  felfe 
 deiuntiniiomt-  tofalc,  and  hcwgexpojedto all  men,  {heaccomteth  vjurtefcr a/mall 
 mbiii  fr,,ulmci,  jfjcoKuentence^&fimanieforncfie'/oasthat  rviih  her  contagion  [he  hath 
 ditione,  v:  }e  m-  defiled  ot  her  countries.  7 he  flinch  of  the  Popes  Court  hath  breathed 
 mcetraixmrn  ^ot^tamofl:  Hoyfome  ftimeemn  tothevery clouds.  Ofthofc times y^^. 
 ■Rifm-u  dei'r^d:i-  bat  Irfperaenlis  IpesKCzh  in  this  lorr  :''  Thenteganmijchtefes  tobe 
 ^"'"^'■>'^'^f''t'*""'multiD/iedvpon  theearth'.for  there  arofeamenofl  men  dtfcords, deceits, 
 ji.zt:»ms,n!CeMa ,  trcacherieSy  treafom.Jo  as  that  they  betrayed  one  another  to  death  and 
 {idiuonii,&bii.U  de^iruHton.Spoylino  and  prey  inff  onevpon  another, de/iruSlions^ndrvag 
 jirati>  y?«e  in  fl'^gs  Of  coHntrtes ^biirntngs ,  fedtttons,  xvarres  and  rapine  x,  whether  in 
 ^^"''>'''^<^¥  ^"■ft'f--  the  (ireets,  or  in  placet  of  robberies  xvere  iuftified,  foasthat  n-Avetiery 
 
 ca'xfunt^vtom  '    .  .,  •     ^   '      .       ■  j  i.       i     r  r       r    J         i      i     n  i 
 
 m  horno  lam  ftc  man  IS gmlty  of  ^ermrie,  and  nreippeain thefe  jorejatd  vricl^d acts^  and 
 peria7us,&fr.e-  it  cannot  be  excnfed,  but  that  as  the  people  iiintbefethn^gs.fots  the 
 
 diclis  factwnbus  .       U  ^  •       i  i       i  •  rf  x 
 
 i»:piic.im,vt      Prtefl.  P/ir/^^  the  Popes  Secrctane  bieakctnoiitin  pafiion  thus; 
 rr^"''''jfVte  ^^^^'^^  doivethinke [hall befall ifj this  oar  age^  wherinvtces  aregroxf.i 
 fal'-fopmwfic    tothat^that  they  hanefcant  left  anyplace  of  mercy  with  Godl  How  great 
 ^Tlattnde  vit    ^^^  couetotifneffc  of  Pr lefts  is ^efpecially  of  them  that  are  in  place  ofgo- 
 VoKtif.in  Mar-    uemement ,how great  their  lieentiottfneffe  affc^ed  ettery  tvay : their  am^' 
 7mum^flt!'lta-  ^'^^"^  '*'^^  powpe,  their pTide  and  floth^  their  want  of  k»ow/edgi  both 
 ti  ariitramur      ofthemfelties  and  of  the  doSirine  ofChriftJoow  little  demtion  and  that ' 
 ti'cZln"^^'^  *^'^^  cotinterfeitedthen  true,  how  corrtipttheir  manners  are , to  be  de- 
 t/ix  apiid  Deum^  tefled  euen  in  proftne  andjecuUr  men,  it  sl^lteth  not  to  fay  any  thinv^ 
 Ztt?reL]imS  f^^  ^^-"^^  theyfintiefo  apparently  and  openly  ^as  if  they  fought  to  be  com* 
 Sliifn^a  fit  dtia-  mcnded  font.  And  in  another  place  thus  -.^  Now  is  pietieanddeuo*  " 
 ^qiiLtaiihidovli.tion  waxen  focsld,  as  that  j  fay  not  bare  footed^nayhofed  and  booted, 
 diqtte  conqwft-    (hey  fcant  vouch  fa fe  t  o  pray .  Th  ey  weepe  not  as  t  hey  go. or  when  t  hey  are 
 tw(S-^pomp2      at  the  facrtf.ce,  but  they  laugh  and  that  tmpudentlyy  I  fpeake euen  of 
 ouamafuperbia.  themwhom  their  pHrple  qarments  qrace  aboue  other  men  :  they  lino  not 
 
 a- defidiiii  quanta     ._-  /         i         ,  I       I     r  I  I  n  °  t 
 
 igmratio  mm  frti  the  Hymnes,  for  thatfeemeth  a  baje  matter^  tut  they  tell  one  another 
 ipfi'is turn doari-  jf0j ^„d  tales  to  make  each  other lauah.The  more pratina  and  Cawcie 4- 
 
 neChnPa-M,  '.,  ■;/  /  I  ■  ^  -/•'  *  ■'/  / 
 
 ^uarn  p.xrfM  reli-  man  tj^thff  moYC  ts  hsthougbt  in  thts  corruptto  of- manners  worthy  tobe 
 
 gio e?-  fi/nu'at.z 
 
 ■  ferihi qMtnvera^flukni connpti  r/.erei,  ve' ifi proph.tnishem:yitb.ii  i^:is  fecuUre' -voc.int  detefl.mdi,  mJnla'tinet  dice- 
 
 ''-    re,chm  tpft  ita  aperti  &  palani  fcccent  acft  inde  Uudem  qtiATcnnt.  «  Identin  Stel/bano  J.  ^UnC  adeb  rcfrixit  pie- 
 
 ■  tai  £>•  rdigh,ion  dico  mida  pcdibui,  fed cal:gr,ti  &  coihn) n.ni  iix  fnpplicare  dignantw.  'Monfient  inter  eu,id'ttM,vel 
 
 Aimficn^c.i'uryfedridem  ^  cjuidcutimpuctsHtcruUhisetia'n/opior  r.itos  purpura  tfipgnicrafacit.  Kon  iym>:oi  (A' 
 
 ftum.id  eHim  feruiUi'iictur:  fidtocoi  (s-  fibul.u  adrtftimconctrr.ndum  inier  {e  natran:.   ^istjuis  dicattor  eft  (^  fC' 
 
 r  :dan:icr,co  -irMmem  in  tarn  con  a^iii  morsiw,  khc.im  njcretur-Scnetos  crgr.mci  i-tm  rcfomndat  Im  noflsr  cleruf. 
 
 com" 
 
e9mmendecl\  eur  Clerg'tehrook^th  not  flat  cd  itKdgri;u9weyi.   ^Thi  ee* 
 clejiaflfcnllji^tc  hatbginen  tt  felfeoncrio  allluxnrtc and  wanton  lufl, 
 ^^r^fM7of  Paris  faidofthe  time  vvliercin  hcliucdj  ^ In  thefettmes 
 he  that  is  not  a  b.id  m-in,  is  thoght  to  Be  very  good  -,  the  vnmfl  mm  xvhe  Jd,o,7ifmt'M 
 he  fcrbe:neth  to  h'ArtyU  deemed  to  do  good.  Yea,  zndA/achiatuI  one  I't^a  &''!>:'(*»"» 
 ohhc  fathers  of  ciic  Romifh  oenerationjyct  did  not  doubt  ro  fay  c/fy;.!,if;« "!/»." 
 further,  that  "^  no  where  rv as  there liffe  ptetie  or  re!fcion  then  in  thoie  s  vi-r  Pir</^"« 
 th.tt  divelt  Kcercjt  to  Rome.   \  do  iicro  Dut  po\n:  a-  (omc  few  things  'o..<,  1,,  tem^o!,: 
 that  come  neHt  to  hand,  but  he  that  would  dircoiiifc  tbismattcrav^"'  '"•'•'*  "'"'/'> 
 it  djfcrijcth,  and  would  gather  t!ie  flowers  of  (vofniflT  comKt- Zry^L^uiTilm 
 fation  out  of  their  ovvncllories,  or  fct  forth  thefaii<tbficd  beh:.ui-  ^■^'ftricejfit,p,o' 
 ours  that  are  to  be  loeae  at  Kome.ar  Venice, in  ItaIy,Spaine,Portu-  hMichi.mti.dif- 
 Pil'Fraunce,  amon«'Qthi5  Carholilce  veneration,  yea  or  difcoucr  .''••"•<^-'«M'C'*^ 
 the  prcty  tnckcs  or  many  of  our  Cathohkcs  here  at  home,  iliould  «.«  vdpicuits 
 m^lceitcleareenouf'hihat  M.Bi'ilj-'p  dothbiit  play  the  hypocriccs  •^''/<''2"^«'' <■-'?. 
 p  irr,in  ofrcnng  to'p//<f  1^^  ^  mote  out  ofnts  brothers  eie.^and  net  feeing  r,<A«  qm  vianw- 
 the  (Treat  heame  that  is  tnhn  oxvne  eie :  Jt  woutd  appeare  that  he  ha:h  '"7^""'"  ''•'^"^ 
 
 •■>  ,         ,  .  '   '         .  I  Mat. 7, 3. 
 
 fnulcajfetobraggeofthefraitesof  rhcirdo6lfincofPafdons3nd  k  Aiar/]iA^ar.ju. 
 fjtisfailions.''  Amadde  andpernictons  doBrite,  2S  AfArfi/tas  Para-  '^'J.l"['}^^% 
 Hintes  called  iclong  agoe,?^'  hegHtlingoffottles^  rvarthy  to  he defpifed,  k'em.tp,omi!jtf 
 and  fit  to  be  takjn  heede  of  of  aUChrtflian  men :  by  ^hich  :hc  Get-  ^flZ'd[^Zrcr 
 Tnincscomp\i\ncdj^  that  thereltgionOi^Chnfl  ^vm  abandoned  &  ex-  (iduiUo  MirrurH. 
 ttngfti^jed  xviththem^  forth  it  etterj  mm  for  afimme  ofmvny  be/h\red  ''„J,"cly^emi:'!iA 
 I'Von pardons  promtfedto  htmfelfe  a  Ithcrty  to  [Inn e  without  any  puatfh.  a-cartenJa. 
 tnsHt.  Hence  \vhoredomes^{i)'  ihcy, i»ceflr^  adHltertes^peritiries^mur-  a'r'l^Mar:^}'. 
 thsrs, thefts ^robberies^v^urte,  audthnvholefinkeofrMifchiefeshaue  Prop.igm  cbrh 
 had  thetr  beginning.  For  what  will  men  feare  any  longer  ^  wh  en  they  be  {'^I'lil'nuxnL' 
 p^  r  fir  aded, that  for  monyjhojh  it  be  much  not  'n  i  his  Itfe  only  .but  after  q:r.'ib£t  p«  n.o. 
 death  al,  0  they  may  .jet  a  licence  and  impunuy  of  [snie:  And  uidecde  it  „,j.„,  ,/.',„  ^x. 
 is  true  which  Hieromeduh,  that"'7»tf^  moreeafilyfet  light  by  their  fcndi:  ptcctn-ii 
 mony^then  they  do  by  their  ^leafure, "  neither  doth  any  feare  that »  htch  ^XTfM' '-    '' 
 he  may  redeeme  or  buyout  for  msny,  as  Q'pr/Vtwfpeakcch.  Therefore  Hnicpip't.m. 
 when  they  pcrfwaded  men  that  they  might  fatii  fi:  for  their  finncs,  pinu-ta,  honutl 
 and  thatalmes  was  the  modfpeciall  woikcoffausfad^ion,  and  did  '^r'f^flt''ff^'' 
 fupply  the  want  ofothcr  fatisfaftions,  as  before  was  faid,  they  that  mitumft^da. 
 
 r'ftnfrt  :>if.vcr*r. 
 
 Sl^'d  e>um  mx!or:im  imp'.iuf  tarn  ho  rebunt  m->Tt:iU(,1'ti>*  i"  (il"  p'ccan  U  LteuU  \m  ^  imfiiM  J  j'tni  n<rdu<iitn  I>jc  vl' 
 U.fedi}-pOj1  obt'itm  *rt  Lcet  i<nmodi(ocomparxri  poffi  perfiuf^ra  lulrf  m  lifjaUii.nMjr.i9-  Ftuiliih  [ic:u!u.  «»«- 
 Uoviii  itr  quAtn  vilnptas,  jj  C'j'jtnatiJii, }  .'pfi.i.S^^d  rtMrm  ^t:  *^,>nn  limt:  «^ 
 
 were 
 
8 1  o  ofSatisfacfm. 
 
 were  of  ability  to  glue  almcs  liberally,  that  is,  to  flop  the  mouthcs 
 
 of  begging  Friers,  were  hereby  thruft  forward  lo  all  manner  wic- 
 
 kcdnertc,  which  cither  by  fecrefie  they  could  conccaIc,or  wherein 
 
 by  power  they  could  vphold  thcmfelues,?  hat  humane  Uvves  mioht 
 
 take  no  hold  of  them.  Thefe  things  are  moreapparentbothby  fto- 
 
 rie  and  by  fight,then  that  M  Btfhsps  wit  can  feme  to  colour  or  hide 
 
 thsm.  It  is  nothing  therefore  that  he  telleih  vs  of  thejr  faff  ing,  and 
 
 alii>cs^&  praicrSjinas  much  as  they  do  thefc  things  to  purchafc  the- 
 
 fciues  liberty  to  (inne  freely,  and  to  take  their  plcafurcotherwife. 
 
 And  whatroeucrhecanotherwifeaiIedgehcreof,hcistoremcbet 
 
 *   \\\d,tChrjfofiome^m\\,ib.n''comtirfeitalmeSfaudf(iftit!g,aHdprater^ 
 
 rcbyfo't.op.     aretb:fbeepes  clothingthatferuetoccuerraHemvgwoltsss.Wxih  tbefc 
 
 impcr.tnMat.     pjgepes garment s  the  Pharifcesofold  coucrcd  their  biting  anddc- 
 
 a-'J^i«e»$^£'''rtroyingof  foules.  They  were  ?  amojf  (iraitefe^,z\\tyfafudiv;>ice 
 
 liuf specie!  vide-  ^xi^eeks ,they  Uj  fome  vpoii  thorncs^  other f owe vponftones ^  o'.ker  fame 
 
 igionStetncfy  vpo»  boords  offmall brccith ^  that  thej  might  eafilj/fallheftde,  (;jthis 
 
 7taj;mu'au,o-a-  ^g^ncs  to  aMitt  thsmfekies  with  tvattchin£.  that  they  miiht  attend  to 
 
 txium  pmuUtum,  prajwg,  they  vowed  contiftencie',fomejoY  Jouye^  fame  for  eight,]  ome  for 
 
 &ceterxrpcues  tenveares.Bv  thefc  diliemblcd  deuotions  they  crept  into  the  minds 
 
 putatK  qutbia  (e        -^  ■'  ,  -    .  ,  ,  ,  -i     i     i  j  i     t  i     i 
 
 'vefiirm/upi  w,  of  the  peoplc,  they  leduccdanu  beguiled  them,  and  held  them 
 pTsj  itf  bound  to  their  traditions,  and  '^  dencHredwido-aes  hoafesvKderpre- 
 Ep.p'ia'yji^r.'if!.  tc/ice of  hngpTAyers .  By  the  fame  pretences  M.  Biptop  and  his  fcl- 
 ^^w!k'^^"'  lo wcs  ^creepe into  houfes^  a»d  'eade  captiue  fimple  women  Uden with 
 ri.Tim.j.(j!  finKes^aMledvpithdmen  lufies,  and  make  them  their  inftrumcnts 
 for  the  ^[Hbuertingoi't^ic  hulbands  and  whole  boufesj  and  intang- 
 fTir.f.ii.  lingofthcm,withthe  fuperflitionsandabhominationsoftheman 
 xcofter.  ekc^uJ.  of  finnc.  AlbcK  being  mors  cunn'ng  then  thePharifecs,  they  take 
 'sicerdJ^yfirni-  fuch  good  coutfe  With  thcit  fofitKg  and  corporalUffii^ions,  as  that 
 "T'  r'  '''*f  '^^y  neither  abate  their  fleOi  nor  iheir  fihhy  Juft,  buc  by  pra6llfeof 
 ZlZm^t^gr^i  Hirifi  and  confeffion,  they  infinuatc  themfelues  into  theaffedions 
 ficrt!eg,»feoh.^^  and  fccrcts  of  the  fame  woman.and  thereby  take  aduantage  againfl 
 umnpZ!'*(i  them  to  gaine  them  to  their  will.  He  twiteth  vs  with  taking  plea- 
 ccnircthit  mutri-  r^^ j  j^  ([^^  companv  of  3  womcn,  but  they  by  not  being  tied  to  the 
 u  campeg.apud  Uwfull  Company  ofoHC,  do  rclcruc  to  themlelues  a  liberty  of  abu- 
 steida^.cornej.  (jnc  manv.  And  no  marueil  that  fuch  good  fruitesprocecdc  from 
 
 Itb  4.Si  facerdo-  o  J  ..  _,  t       7        ■  f         t    i       r 
 
 tesmarittfiant    thcm.  With  whom  It  IS  3  pohtiottj  that  //  IS  greater facrtledge for  a 
 tnubo  ejfe grjMius  p^jgf}  ^g  marv^  then  to  commit  fornication  or  tekeepe  a  conctthine,  yea 
 
 feicatu tjuaf. fi     *  V*  i       ,        i      r  t  r  r    a     r  i 
 
 fi^trirMs  domi     ^that  bi  k^efing  many  harlot s  he [innetb  not fo  much.hs  for  vs  we  hue 
 
 mcretriui  alanr.  -  _    -  -  . 
 
ofSAtisfa^m.  8  j  I 
 
 In  manage  as  did  Abraham^  '  the  father  ofaHthat  beleeae^'x^  ^f*'^^,  xJiom.4.1 1.    ' 
 /rff<;^^thcPatiijrkcs,thePriefts,  the  Prophets,  and  other  righteous 
 nicn,andasthcfiiftChri(]ian$did,vvhoaII  phafcdGod,  and  vvcic 
 '  accepted  in  his  fight, Wc  know  there  is  nocfFcncein  mariagr,  be- 
 caufe  ic  is  the  ordinance  of  God, but  wc  dctcrt  their  vowed  vir^" 
 ric,byprcrcncc  whereof  they  wickedly  defile  thcmfclues  witji 
 vnclcannesofthediucll.  Hetellethvsagaineof  tf4r;«^/i6f  ^^y?i 
 thit  canbegottetj^wt  wc  catc  whether  filh  or  flcfh  as  lawcs  pci 
 ;  what  thcprouidcnceofGod  dothyccld  vs,  giuing God  thank 
 neither  are  wcfo  fciupuious  therein  as  hcand  hisfcllowcs,  w. 
 whether  in  filh  or  in  flcj(li,bcingforfoorhgho(l!y  fathers, take  ic. 
 fcorne  not  to  be  entertained  with  the  bc(i  Whereas  he  iiicntionci. 
 their  a!fnes,we  findc  it  in  former  times  which  they  braggc  cf,nct  to 
 j  hanebencfuch,  but^  that  in  a  time  of  dearth  innumcrahlcpoorc 
 j  people  haue  d:ed  like  dogs  vpon  dunohjls,  and  in  (wine-fiics,  and  nJlanZ'^'^i. 
 \  in  the  (Ireetes,  wirhout  any  compaffion  taken  for  their  comfort  ^^l^^'fj  annoiu 
 \  andrelictc.  And  no  marucll^bccaufealmcswas  reduced  by  rhcni  to  uomnuZ'tlhht 
 the  maintenance  of  idle  lozcls  in  rcliizious  honfcs,  as  novvit  is  to '""""'"' ^"" 
 incir  night  walking  and  wandeungCirciimccHioni,  but  asfonhc  «r/<»»«,fi,r.^r«. 
 trucalmcs  for  the  rcliefcof  the  poore  and  needy,  we  doubt  not  ^'"^■^f''-^f-'""& 
 butit  li  morehKhiuliyexerciIedby  vs,  thcnitwas  or  is  bv them,  vZ/'mj ««/)»«:<. 
 OFrackino  noore  men  by  fines  and  vnrealonablc  rents,  he  iLall  fee  ''■'''/l"'Tf'^''"f'^ 
 examples  cnjwamongit  thcii  Caracatholike  difciples,  of  whom 
 there  be  lome,\vho  for  tiie  colouring  of  their  impious  cruelties,  do 
 alledgeconcerningfhcir  tenants,  liuingin  due  obedience  tothcir 
 Princcaccordingto  thelawcsof  God,  that  they  arc  hetetikcs, and 
 therefore  that  icskillcth  not  how  they  dcale  v\itii  them,  not  kno- 
 wing that  though  their  religion  were  the  truth,  yet  it  fliould  con- 
 cernethem  which  the  Apofile  faith  ;  ^y/'htlcliwehauttim:  letvs  do  ,Girt?io 
 goodto  all  me^thaH^Th  ^^scml'y  to  tbern  that  Are  of  the  hou^joti  of fiith .  ^suu.x?art(tn 
 Concerning  t'/;/r/-  la  him  remember  what  MMh:\vo{^.\n%  re-  .T'Ji^ff" 
 ported  ofold  concerning  the  Pope.  ^  The  Pope ^  faith  \\-:^\vhoi7joti!df"^"'^6->x.m' 
 be  the  p.-tter/ie  and  example  of  a/I  re/igion,  ts  an  cpenvjiirer.  He  had  ^."^'"/^'|T*^ 
 hcicinEnglandhis  bankers  who  wcictcrmcdh  Ca-.trfint,  whodid  '■"-'■■f'"_''nus,/i 
 vie  that  trade  of  niirchandife  in  his  bchaUe.   Againe  for  craft  and  u^i^'T^l.ti^r. 
 cofeningjcthim  remember  how  the  fame  ^/w/j^ivdefcribeih  the  <^-"-rfi^'y'*ui,r- 
 Popes' extarttons c/o^cdmih arguments andrea^orjs,  hu monfetr^^p-         ' 
 likedenicesjoisgood!)  words  fich  as  m'ght  moHc  bans  of  floe,  bm  that 
 
 •  ^  hit 
 
S42  of  Satis  fad  ion. 
 
 ^rmynstt'oixi  hi^  decdcf  [oHowedvery  ckarcly  YCfugnant  jo  humility  a>jd  iufi  dea^ 
 'i!ia'it°LxclTuJ^"g*  ^/t  feeMcdal>ffirdJmhhe,  enento  fimf.e  men^tofecbj  hm  di- 
 la  ir.ujcii'uiatiom  ftcrs  trafs  the  Comt  of  Rome  crauiKg  nothiKg  I  tit  gold  af:dfi/(4er,  pra- 
 S:'L'Sr  ^tfedtorobthepaorepeopleofGod-ofiheirfHb^ance.  Now thcilorc 
 eteg-miijima  (]iM  M.  Bip30p  gajiicth  110  crcdic  tohis  do(flrineoffatisfa(5^ions,  by 
 'il'fidenvlTnn-  charglog  thcfe ciiormities  vponvs,  inafmtich  as  they  are  found 
 impenarme.vifi  much fTiorcintolcrsbiy  in  thc  Popehimfclfe,  and  tberefotefnuch 
 aciljiiulime^  morein  them  who  arc  the  members  offo  bad  a  head.  Wholoeucr 
 cUrm  aduer(.in-  amon"ftvsdoe  finnein  thefe  kindes,  and  csufe  the  people  of  God 
 d.^««/7ij|o.  togncuc,and  his  cncroKs  to blaiphemc his  truth, wee  teach  them, 
 ^bfurdamvide-  and  they  Oiail  ^am^jK^u"  Godiithe  ammer  of  [Mchthty.qs.  and  his 
 f/;«i.'«7f,rtw^»- ludgcmcniihail  ill  cue  time  nnd  out  their  (nine.  Or  theridicu- 
 ucrfiir,m(apn&s  Jcus  abfurdltv  of  clicir  ^/'^//?S£jry cr^T^y/I  hauc  fnokcn beforcHi. 
 
 Jtn.plice  Da  po-  ,        re.  1         i"  11     /->      1      11 
 
 fti^imfiibftantu  \A'ords  or^/f/fr/f^j-^jave  buttomial);  Latnolikceiesarc  too  ten- 
 
 jua,iio'teuat!cr     j^f  (q  ^g  made  red  vs  ich  bijter  teares,  end  the  form  of  their  praiers 
 
 pr,uare,mhii pe-  fi^icth  HOC  thcreto.  Out  fingingof  Ccfieua  PfaJmei,^s  bee  callcth 
 
 tmmfiaurum    x\y^^-^  indecde  D atitdi  Pfalmcs  thoiigh  many  ofihcm  haply  tur-. 
 
 e  i.Thc(r.4.<?.     ncdintoEngHCh  mceter  at  Geneua.isadcuotionprcfcribedby  tlie 
 
 fCol.j.i6.        bo!yGho(l,riyingbyiheApoft]e,  ''Let  the  vnordcff^hrifl  dvpell  in 
 
 youtlerAeoufly^  in  a/l  tvifdome,  teaching  a^d  adntonipjsng  your  ctvf^ff 
 
 felnesin  Pfalmes^and  Hyrrjnes^aridfpirttnatlfongs.fingwg  wtth  a  grace 
 
 tn  your  hearts  to  the  Lord,  If  beinemcriyin  coodibit  we  thus  fins 
 
 "         *"  ^'     PlalmesAvcthercinfoHow  cheruIeoti'.A?w^/^^//rf;7/ W4«  iwdrr^? 
 
 iethimfing.  Yea  and  we  hold  it  for  a  notable  token  of  the  apoffa* 
 
 fieofrhcCI  urchofRome,  that  it  hath  fo  abandoned  this  point  of; 
 
 Chrifiiancxercifcanddeuotion,fromali  both  publike  and  priuatfi 
 
 vfc .We  do  not r^j/Vf, bur pcrformc the ofHccofcaicfulp^fiour sand 
 
 teachers  in  noting  ihctrftmes  and  errors  not  imagined  or.'yj  but  vc* 
 
 ■rlcfenfible,  nor  oneiyfr^r^wia'd'/^  ,  bur  croued  by  thcrertimony  oJf 
 
 him  who  is  truth5and  cannot  erre.Ai  tor  that  which  he  faith  ofA/^- 
 
 ing  allpaine atidforrorv vpe»  ChrtJlsfhouldcrSi  ic  is  t:ue  that  v\e  de  lo 
 
 indccd^ns  rfuchingfatiira<5ltonfor  finne, bur  otherwise  Gcd  vvan- 
 
 tethnoimeancsto  lay  paincsaadforrows  vpcnthofc  thsrarebi?, 
 
 t )  make  them  knou  that  they  zxcv.oi  home  to^Uafm-e  ar:d  pafime^ 
 
 but  to  ^^fcrue  thecow^fe/iofCod^&C'.o  glon^eh'is  name.  The  Chi'rch 
 
 bASsi5.>      ofRome  ("warmcth,as before  hath  bccne noted, with  Ache, (hand 
 
 Epicures, ihatcary the  flicvvofthat  perfwafion ,  but  amon^-R  tl"«€ 
 
 t.ucprofclIorsofchcGofpclljthcicarcnofiichrour.d. 
 
 Chap.  7* 
 
C>  HAPTER  7 
 
 OF  TRADITIONS 
 
 M 
 
 I  W.    Bishop. 
 
 v//j/?fr7^ri(;fW.  Traditions  arc  dcftrincs  dcliucrcd  from  hand 
 to  hand ,  c)  ther  by  wordc  of  mouth  or  writing,  bcfidcs  the 
 
 writttcnword  otGod,  Cond  i. 
 
 HisfirftccnclufionastoucIiingourconfcnt.ffVW^/A<<r//^r  vc" 
 r^  fverdof  Godwas eiehuered hj/Tradstionp-cm Ad2Xn  to  Moles,  wh» 
 W4S  thcfirji  Vcn-mnn  of  holy  Serif  tttre^  Item,  that  the  Htjiorte  of  the 
 new  TefiMnent  {as f  me  for  eight  ^t  eightie^or  ms  other  thinkjcr  tvnenty 
 jenres  )  went  fro  hand  to  hand  ty  Tradition^  till  penned  by  the  Afofiles, 
 or  hdng  penned  by  others ^wm  affrcued  by  them.  Hitherto  we  aqree^but 
 net  in  this  which  he  interlaceth  )  that  in  the  fiat  e  of  nature,  etetry  man 
 WAsinfiruUedcfGodtfKmediatlyinboth  matters  offatth  and  reltgion: 
 for  that  God  then  as  etterjince  vfedthe  mintficrieas  wellof good  fathers^ 
 as  godly  matjlers  :  <?/ Enoch,  Noc,  Abraham,  Andfuchlike,  to  teach 
 their  children  andfcruants  the  true  worjhip  of  God ,  and  true  faith  tn 
 him :  otherwtfe,  howefliotilde  the  wcrde  of  God  pujfe  by  Tradition  from 
 Adam  to  Moles,  as  JA.Pcrkins  afprmeth^  if  no  child  learned  any  fuch 
 thing  of  his  father^  hnt  was  taught  immedsdtljfrom  God  ?  but  M,Pcr- 
 •  ]i}as/eemeth  to  regard  little  fuch  fettiecontradtHions, 
 
 R*    AXBOT. 
 
 -M,  "Perkins  meaning  i«  plainc  enough  without  any  contradifH- 
 on,  God  in  the  bcginnmg  rcuealcd  his  will  vnto  our  father  ,/ld.tmy 
 not  by  writing,  but  famUurly  by  word  of  mouth,  Hec  kit  it  not 
 thenceforth  mecrely  to  palTe  from  man  to  man^  but  as  he  firft  gauc 
 this  hght  by  immediate  reuelation  from  himfcUe,  fo  af  tci  v\  ards  he 
 •  •  *  continued 
 
840  of  Traditions. 
 
 continuccl,renewcd,  and  confirmed  tlie  famc,ray{ing  vp  fomc  in  all 
 aaeb.i.[.         titiiescobeneercvntohim,towhoiii    in  druers manners jhyC^ccchy' 
 by  vifions,  by  dreames,by  f  undry  illuminations  and  inipiracions^hc 
 imparted  the  knowledge  of  himlclfc ,  and  endued  them  with  cmi- 
 w  >.pet. » 5 .       nencie  of  gifts  and  authority,  to  be  ^  preachers  ofhghtetufnejfe  both 
 to  their  owne  families,  and  to  other  whonijthe  Lord  would  call»   It 
 is  not  true  tlien  which  tJlt%Jh&p  would  Co  gladly  fallen  on,that  the 
 doftrine  ot  faith  palTed  by  tradition,  in  fuch  lor  t  as  the  qucftion  of 
 traditions  ftandeth  betwixt  them  arid  vs.  They  prctendc  that  Chrift 
 taught  his  Aportles  diucrs  andfundry  doftrines  which  hec  would 
 hauewholy  left  without  writing  to  the  cuftody  of  the  Church,  and 
 to  be  reported  luccefliuely  from  man  to'man  to  the  worldsend.But 
 God  did  not  in  thofe  firft  ages  leauc  his  word  in  any  fuch  fort  whO" 
 ly  to  the  memory  and  report  of  men,  as  truftmg  to  their  fidelitie  for 
 the  fuccefliue  deliuering  of  that  which  at  firft  had  been  receiuedjbut 
 hcliimlelte  tookevponhimfelfe  the  cuftody  of  his  owne  tradition, 
 and  continued  ftiU  to  report  what  he  had  firft  taught,  knowing  the 
 chanel  of  humane  conccijit  to  be  more  corrupt,the  that  the  ftreamc 
 ofdiuinc  truth  can  long  run  pure  &  cleane  therein.  And  this  may 
 fufliciently  perfwade  V8  5  that  our  Sauiour  Chrift  would  not  leauc 
 any  partofhis  religion  to  fb  vnccrtainc  and  doubtful!  courfc,  &  fO| 
 rubie6l  to  the  corruptions  of  humane  deliices.  If  God  would  eueir' 
 haue  had  his  truth  to  paffcakogether  from  hand  to  hand,  vndoub- 
 tcdly  he  would  haue  taken  that  courfc  in  the  bcginning,when  men 
 liuing  fo  long,  might  be  likely  to  confirmc  and  fettle  in  their  poftc- 
 ritic  what  they  fhould  beleeuc«But  he  faw  there  would  be  no  lafcty, 
 vnlelTc  hee  himfelfc  ftill  continued  to  be  an  inftru6lour  vnto  them^ 
 He  knew  how  fubie6l  men  are  to  alteration  and  change,  howe  eafily ' 
 one  man  mift  aketh  that  which  is  rightly  dehuered  by  another,  how 
 readily  men  fometimes  come  fliort,  fbmetimcs  go  too  farrc  :  howj 
 one  mans  fancy  conceiueth  one  way  ,&  another  mans  another  way, ' 
 and  that  we  can  ncuer  kecpc  any  ftraight  and  euen  path,  fo  long  as 
 inftruftion  is  no  otherwife  had,  but  from  man  to  man .  Therefore 
 where  God  himfelfc  attended  nottokecpe  the  fire  burning  which 
 he  had  kindled,  it  foonc  went  out:  where  men  were  left  onely  to 
 tradition,  they  foonc  degenerated  from  that  feruice  of  god,  whercf^ 
 in  they  had  bcenc  brought  vpp  vnder  luft  and  righteous  parents, 
 ;.:,;jUuruaa:i  .iOv/;^-»iJ-i-j'Hv.i.  There 
 
of  Traditions.  841" 
 
 Tlicrc  IS  no  likelihood  therefore  that  God  finding  fb  little  fafcty  in 
 tradinon  in  the  beginning,  would  Icaue  his  Church  now  to  bcc  gui- 
 ded by  tradition  in  the  end.  Nay,  when  he  thought  good  fomcwhat 
 to  withdraw  iiimfcltc  trom  that  familiar  contcrcnce,  &  dealing  with 
 men  jic  would  otlicrwifc  fupply  tlic  want  thcrof,&  prouidc  tor  the 
 fafcty  of  his  people,  by  appoynting  a  itanding  oracle  ot  a  written 
 Iaw,towhicii  all  men  at  all  tunes  might  reforc  to  bee  intbnned  as 
 touching  duty  and  fcruice  towards  God.  And  as  in  the  creation  of 
 the  world,  howfocucr  the  light  wcreatfirll  fuftaincd  and  fpread 
 abroad  by  the incoprehenfible power  ofGod,yctwhen  he  created 
 the  Sun,  he  conueighed  the  whole  light  of  the  world  into  the  body 
 thereof,  fo  that  though  the  Moonc  &  Itarrcs  (lioulde  giue  light  ,yct 
 they  fhould  fhinc  with  no  other  light,  but  what  they  rcceiued  from 
 the  Sun,  euen  fo  in  the  conftitution  of  the  Church,  ho  wloeuer  God 
 at  firft  prefcrued  &  continued  tlic  knowledge  of  his  truthjby  imme- 
 diate reuelationfrom  himfelfetolbme  cholcn  men,by  whofe  mini- 
 fterie  he  would  haue  the  fame  communicated  to  the  reft,  yet,  when 
 he  gaue  his  word  in  writing,  iiee  conueighed  into  the  body  ot  the 
 Scriptures  the  whole  light  ot  his  Church,fo  that  albeit  there  (hould 
 be  Paftours  and  teachers  therein,  to  fhine  as  ftarres  to  giue  light  to 
 others,yctthey  fliould  giue  no  otiicr  light,  but  what  by  the  bcaincs 
 of  the  written  law  was  caft  vpon  the.  Which  beames  albeit  they  Hii- 
 ned  not  then  altogether  deaie  &  brigiit,many  things  being  lapped 
 vpinobfcure  &  dark  myfteries,&  rather  fignificd  by  figuratiue  ce- 
 remoniesjthen  exprcfled  in  plain  words,yet  were  they  not  to  waike 
 by  any  other  lig|-.t,ncr  to  go  without  the  copaflc  ot  the  writtc  word 
 Only  what  was  obfcure  thcrin,  God  by  his  Prophets  fro  time  to  time 
 made  more  &  more  apparent,  vntill  by  Iclbs  Chrift  in  the  writings 
 of  his  Aportlcs  &  Euangclifts,  he  fct  vp  a  molt  full  3c  perfect  light. 
 Now  tlienin  Af.Terktns  meaning  itis  true,  that  from  ^dam  to 
 Mofts  tlie  word  of  God  palled  from  man  to  man  by  tradition,  that 
 is,  by  word  cnely  v^c  not  by  writing,and  thus  as  M.  Btjhop  alledgeih 
 good  fathers  &  gtdljmAiJiers  taughtthcirchildrc  (^feru^rts  the  true 
 rvorpitp  of  God,  O"  trnefutth  in  him.^wi  it  is  true  alfo  which  he  fignifi- 
 cUi  in  the  fecond  place.that  they  who  God  thus  raifed  vp  to  bcc  tea- 
 chers &  inflru(ftours  of  others,  rcceiued  not  the  word  oncly  by  tra- 
 dition from  othcrSjbut  had  reuelation  &  confirmation  tlurcof  ini- 
 mediatly  from  God  himlclfe.  Therefore  there  is  no  argument  to  be 
 
 taken 
 
841  of  Traditions.  I 
 
 taken  licncc  to  giuc  any  colour  to  Popifli  tradition ,  nay  we  may ' 
 (  iuftlyargue,  that  if  God  would  hauchadthc  religion  otClirill  to 
 ^  J  be  taught  inany  part  without  writing,  hec  would  hauc  taken  thc:^ 
 vf']  courfe  which  he  did  then  by  immediate  reuelation,to  continue  and 
 1  prefcructhe  intcgiicic  and  truth  thereof. 
 
 2.  W.  Bishop. 
 
 His  2  .Concl.Wf  hold  that  thel^r^hets,our^iiuioHr  Chrifiy  And,  his  \ 
 ^fojiles.^ak^  and  diA  many  th'tngsgood  and  truc^rphkh  reerc  not  tvrh-^ 
 ten  in  the  HcrrptHresJbut  came  to  vs  by  Tradit'ttnibttt  thefe  were  not  He" 
 cejfarji  to  be  beleeued'.For  one  exafle  heputsuh^t  the  blejfcdxiirgin  Ma- 
 ry lined  &  died  a  virgin  '.but  it  ts  necejfary  to  falnationto  beleeue  thts^for 
 •  Dt  Un[.  ^td      Heluidius  is  ejieemed  by  S.  Auguftine  an  Heretikffor  denying  ft,* 
 
 ^od.  b*.  Hi^. 
 
 R.  Abb  OT* 
 
 ^^fc^^^„  It  is  ncccflary  to  faluation  to  beleeue  that  our  Sauiour  was  con- 
 chrifti^LtZ''"  ceiued  and  born  e  of  a  virgin .  We  pcri'wade  o  ur  lelucs  alio  accor- 
 H>c  numfrfpici-  jJq  ^^  j|^g  coiTimon  iudaemcnt  ot  the  Church ,  that  flie  (b  conti- 
 
 tnimgentratnt  t3  ,    ,•     ,  ,  ^-t  I  r  r  \         •        r- 
 
 firfrn  pe^ea^uam  nucd  aud  dicdjbut  yet  we  deny  it  to  be  any  matter  ot  laluation  Co  to 
 E«£i'r'  beleeue.  We  fay  as  S.  :Srf/7/doth,that  ^itjbculdbeno  r^hitpretudicial 
 pr  [^mtuTH  fan.  to  the  do^rino  of  faith,  that  the  virgin  Mary  after  thatfljec  had  tn  her 
 %Z^ttu!mLtt  virgiHittefertiedforthegenerationofChriJi,  Jhould performethe  office 
 n^puaim  opera  vt  ^^  ^^  f^  /y^y  husband.  Her  virginity  was  necejjl'iry  till  the  birth  of 
 gauerh.  Nos  v..ro  Chrtjl  WAS  accopltjhed^but  what  was  afterwards  done,is  net  too  firupu- 
 licet  n  hd  hocdo-^  /^^^jiy  fg  j,^  ddioynedto  the  doUrine  of  this  mj^erie.  But  yet  that  no  man 
 tlZ'(^nlml°nec  iinght  to  thc  fcaudall  and  offence  of  deuout  perfons,  affirme  rafbly 
 1i^''f''''aUo'nJur  ^^^^^  ^^  cea(ed  to  be  a  virgin,he  llie  weth  that  the  places  of  the  Gol- 
 fanaerat'virgmi-  pell5which fccmctogiuc lufpition thereof,doe not eui6lir,  but  may 
 *f'l"'^a''''-^j'  wcllbeconftruedotherwile.And  tiiercfore  Hduidtus  for  mouing 
 
 fie/tjnfattHm  xd  n  I  C  •  r  r        i  i      i         i  ^ 
 
 myficrijhHtM  do  au vuneccilary quettionlicreor,  togiueoccalion  orpublickedittur- 
 
 f"nm^^,7LZ'ji!)  bancc,  and  for  affirming  rallily,  that  which  he  liad  no  warrant  (uffi- 
 
 veruntafKen  &c.  ciently  to  proue,  was  iuftly  condemiicd  &  Tcicdled  by  the  Church, 
 
 neither  can  wc  approue  any  tiiat  fliall  doe  as  he  did.  T 
 
 3.    W.  Bishop, 
 
 His  5  ♦  Concl,  fVte  hold  that  the  Chnrch  of  God  hathpo7¥er  toprf 
 
 /cribe 
 
fcrtbe  ordinances  (^  Tradtttom  tcHihirg  time  and f  lace  ofGcds  rvor/htp : 
 »^ftdtoHihwgorder  (^  ccmlinejfeto  he  vf<  din  the  [ame{mary  with  theft 
 fourc  caueats:)  Ftrft, that  it  pre fcrtbe  nothing  thtldtjh  crabjurde*  See 
 Tphiit  a  re hc ret.t  opinion  thi i  man  carieth  tf  the  (^hun h  of  Qod^  getter^ 
 nedby  his  holyfpirit,  tku  it  neuerthe/ep  mayprejcribe  things  both  chil- 
 dtp)  andabjurd*  But  I  mf^ft pardon  hit»,  becanfe  hejpeakethofhis  atvue 
 ^  *"'^gogMc  ;whtch  is  no  part  of  the  true  Chmch.  Secondly,  that  it  be  net 
 PKpej  c  das  any  part  of  Gods  fverjhtp :  Thts  is  contrary  to  the  conclujiont 
 fir  order  andcomelinejfe  to  be  vfedin  Gcds  rvorjhip,  yvhich  the  Church 
 canprcfcrtbe^is  (ome  part  of  the  vrorlhip.  7  hirdlyjhat  tt  befenercdfrom 
 fuperjittwnyC^c.This  is  needlejfc  ifcrtftt  be  net  abfurd,  rehich  was  the 
 prfi  promfb^it  is  already  feucredfromfMperfiition^  Thefourihy  touching 
 mnltitude  maypc.ffe  :  thcfe  be  bnt  meere  trifles :  That  is  of  more  impcr- 
 tance,that  he  termeththe  decree  regiflredmthe  //.  of  the  ^^Ms  of  the 
 \/jpcflles^a  Tradition  \  rphtreas  before  he  defined  Tradtttont  to  be  alldc~ 
 Urine  de!iuered,beftdes  the  written  wcrd.Now  the  ^^  Eis  cfthe  xApefiles  u 
 apArcellof  the  written  wtrd^as  all  the  world  knowes :  that  then  which  is. 
 of  record  there  ,  cannot  be  termed  a  Tradition. 
 
 R.  Abbot; 
 
 j  The  cautions  fet  downc  by  (JM.Perkhis  are  niatcriall  Sc  ncccflary 
 agamilthevfurpationsofchc  Cluirch  otRome,  which  hauingfor- 
 faken  the  dircdlionofthelpiricofGodintheword  or  God,  is  now 
 led  by  Qilyiy:gfptrJtyhy^\rpiritsoferrcur'f  and  therefore  in  hcrordi-  ai.Kmf,.,?, 
 
 ,  nances  and  tradiuons  fvvaructli  from  the  grauity  and  wiicdonic  of  *>• 
 the  holy  Gholl.  The  ceremonies  of  the  Wsilearcapirii  and    ridicu-    '*   '""'*•'• 
 
 '  lous  toiesj  whereby  in  that  which  Chnlt  inlhcuted  tor  a  molt  facred 
 andrcucrcnda6lion,th,cy  make  the  Pricft  mere  Iiketon  iuglcrcr 
 to  a  vice  vpon  the  ltagc,in  his  duckings  and  turnings,  l;is  killings  & 
 
 I  croiringsjushtungvpandleicingdovvncj  his  putting  together  the 
 
 !  foicfingcr  and  the  thonib,  and  anod)er  wliilc  ioiniiig  bctli  h\y  h.nids; 
 
 I  his  putting  to  the  i!giueie&  then  to  tie  left,  with  a  nunibcrctfuch 
 othcrabfurd  and  toohlh  dcuilcs.  The  like  abfiirdity  haue  I  noted 
 beforcjthat  when  the  Pncll  hath  pronounced  rbfclution  andfcr- 
 giucnefle,they  appointaman  for  penance  to  hy,  Foigiuevs  our 
 trcfpailcs,  and  againcj  that  they  make  their  praicrs  hkc  a  charmc, 
 which  CO  vvorke  their  elfc6l,  mull  bee  faid  oucrthusor  thus  many 
 times.  Ircmcmbcr  Ihauc  read  fomc  where,  thatone  of  the  Popes 
 
 i  Hhh  would 
 
844  ofTraditions. 
 
 would  hauc  ordered  that  the  Pope  and  his  Cardinals  fhould  ride  vp- 
 on  Afles  in  token  of  humilicy, and  tor  imitation  of  Chrift,ridinginto 
 lerufalem  vpon  an  Afle.The  Cardinals  thought  that  the  foole  nd  the 
 Popcjandtook  this  for  a  childifh  and  idle  fancy,Now  if  the  Pope  the 
 head  oftheirChurchjCOuld be  poffefled  with  fo  childifh  &  vainc  a 
 toy,  why  ihould  wee  doubt  but  that  againft  their  Church  there  i$ 
 caufeot  the  firft  caution,  that  the  Church  is  not  to  prefcribc  any 
 thingthatischildifliorabfurd?  The  fecond  caution  is,  that  nothing 
 be  impofed  as  any  part  of  Gods  worlhip^r/7/.f,  i)iithM.BiJhop,  is  ccn* 
 trarytotheconcltijion*  And  why  Co}  For  order  (iftdcont/mtjfe  tobevfed 
 in  Gods  worjhif^  faith  he,  is  feme  part  of  the  worfhip.     But  who  taught 
 ^  him  that  decpe  point  of  Philofophy,that  an  accident  is  a  part  of  the 
 (libieft,  that  the  beauty  or  comelineflc  of  the  body  is  a  part  of  the 
 body  ;  Order  and  comlinefle  are  matters  of  ceremony,  notoffub- 
 -Iftanccj  of  outwarde  ornament,  not  of  inward  deuotion,  properly  and 
 Mimmeditalyrefpeftingmenjbutby  confequence  onely  reduced  to 
 Vpod,&  therefore  can  be  no  parts  of  the  worfhip  of  God.The  third 
 caution  is,that  what  theC  hurch  prcfcribeth,  bee  (euered  from  fuper- 
 ftition  and  opinion  of  merit.  Of  opinion  ofmcrit  M.'BtJhop  faith  no* 
 thing,  which  is  a  cafe  that  in  high  degree  toucheththe  Church  of 
 Rome,which  ofherowne  traditions  hath  made  meritorious  works, 
 and  hath  bewitched  the  people,  tothinke  that  by  the  obferuationi 
 thereof  they  may  purchafe  &deferueheauen.As  touching  fuperfti- 
 tion,he  faith  the  caution  is  neede/ejfe,  for  fit  bee  not   abfurd  faitlj  he, 
 which  is  thefrflpromfo^  it  is  already  feueredfrofuperflition .  Wliich  in-- 
 deed  is  rightly  fpoken  according  to  the  truth  of  the  thing,  beecaufc 
 in  truth  all  fupcrftition  is  abfurd.  and  therefore  there  fhould  needno 
 diftinftion  betwixt  that  that  is  fupcrftitious,and  that  that  is  abfurd, 
 but  yet  the  diftindtion  here  hath  vfc  in  refpe6^  of  the  opinion  of 
 mcn,becauie  many  things  arefupcrftitious,  which  yet  with  men  arc 
 hardly  deemed  abfurd,  tor  that  '^  thcjhaue  a  Jhew  of  vpifedrnte ,  as  S* 
 "Paul  faith   /«  volnntarj  religion  &  humhclnfjfe  of  mind,  andtn  fiotfpa- 
 ring  the  body  yCo  that  they  many  times  blind  the  eies  of  the  that  teem 
 to  be  of  very  good  fight.  And  this  is  the  cafe  of  many  Popilh  tradi- 
 tions, wherein  as  there  are  many  thingcs  lb  abfurdc,  as  that  they  arc 
 faine  to  vfe  their  wits  to  deuife  couers  and  excufeSjthat  tliey  may  not 
 ^peare  to  bee  fogrofle  as  they  arc,  yet  many  other  there  are  which 
 arefofairely  varniflied  with  colours  of  piety  and  holinef^'e,  as  by 
 the  mcanes  thereof  Satan  firft  preuailedto  bring  the  into  the  church 
 
 daze-; 
 
of  Traditions.  84  j 
 
 dazeline  the  cicsofmen  that  they  faw  not  the  mifchicfcthatin  time 
 he  fhould  vvorke  thereby  to  tlic  rehgion  and  faith  of  Chrift.The  laft 
 caution  is,  that  the  Church  ofGod  be  not  burdened  with  the  mul- 
 titude of  traditions.  A  thing  wherofi'.^^/^  ccmplainethin  his  time 
 tliat  '^  Allyvas  full  of  manifold  frefumpttons,  a^d  that  the  reltgion  which  A^4>^up.ep<fl. 
 the  mercy  of  God  would  hahc  to  be  free  ^hj  kimng  but  a  very  few  and  ve-  '  .'^^rj^'^.^^ 
 rj  wajufcfifdicraments  and  obferuations^was  fo  opprejfcd wtthfermle  bur  /<  'fhnafmt 
 dens^as  that  theflate  of  the  Icwes  was  mere  toU  ruble  then  it  iff  ho  though  Tchl'^^tml^^ 
 the  J  kyjew  net  the  time  of  liber  ty^ytt  werefubii.U.s  te  the  burdens  of  Gods  p'^uci[smi<  & 
 lawes,  not  to  mens  pre fuwptions.'i  his  caution,  M*B //hop  (aith  maypajfe  "^Sll'£<7m  f.i. 
 but  in  this  the  Church  of  Rome  hath  more  deepely  offended,    then  cnimaitu.mtje- 
 didthofc  times  whereof^.  ^;^7?i»  complained,  hauing  infinitely  in-  u^ramvo'ilf* 
 "tangled  the  conferences  of  men,  with  the  multiplicity  of  her  witch- Z"^'*'''^'^''""'' 
 crattand  forccnes,and  endleflc  variety  of  fuperftitiousobfcruations«  tTurZo'fi! 
 Thde  tilings  now  M,  Btpjop  telleth  vs,  are  bin  mecre  trifles,  but  the  <:<"f^'"oiud',orum. 
 reafcn  is^becaufc  he  wantcth  vndcrftandingto  concciue  the  waight  ]Zhb.rt..'tuTo» 
 and  importance  ofihem.And  from  that  want  it  procccdeth,  that  he  ;'.';'"'«"'"''/'"""• 
 allcadgetli  a  triHle  mdeed  as  a  matter  or  more  importance,  that  is  tliat  "",  "<":  hptmanM 
 M,Verktnscalleth  the  decree  regiflredmthe fifteenth  ofthe^Bsby  the  ^ifZlZ'"" 
 name  cfa  tradition,    hautnjr  bef.  re  defined  traditic  ns  to  bee  all  dc  Brine j 
 dtlmeredbefide  the  written  words.     But  if  his  figlit  had  ferued  him,hc 
 might  very  readily  haue  fecne,  that  in  the  firll  place  M,  T^erkins  had 
 defined  traditions  as  they  are  in  queftion  betwixt  vs  and  tJien),&  re- 
 feneth  the  fame  onely  to  matters  ofdodrinc,  in  which  fort  we  admit 
 of  no  traditions,  but  that  here  he  fpcakcth  of  traditions  more  gene- 
 rally, in  fuch  Ibrt  as  we  grant  traditions,  as  he  exprtflcth,  which  arc 
 the  pofitiue  and  temporary  ordinances  &:  conftitutionsof  the  cJiurch 
 The  decree  then  ol  the  Apoftlcs  was  no  tradition  in  that    meaning 
 wliertin  we  quelbon  traditions, becaule  it  was  no  matter  ot  do6li inc 
 but  oncIy  of  conuerfation  and  temporary  obferuation,but  in  the  ge- 
 neral vfe  of  the  name  oftraditions,it  was  a  matter  oftraditi6,bccaufc 
 all  ordinances  of  the  Church  are  imported  by  that  name. 
 
 4.  W.  Bl  SH  o  !>♦ 
 The  difference .  Caihohikes  teach,  th.  t  be  (ides  the  wriitrr,  }Vord, 
 there  be  cert.tne  v>.written  tradnicns,  which  mi-fl  be  beleeued  andpra- 
 Bifed,  aj  b)th  profitable  anduecejfary  to  fluxion.  JVehddtL't  the 
 Scriptures  cor.taine inthem all dMrine  ncedftlltof  Ift-.tiinwhether  tt 
 concerns  faith  or  m.mne  rs,  and  acknowL  dge  no  tradittor.sfo  rfuch,  as  he 
 who  beleeueth  them  not,  cannot  befaued. 
 
 H  ii  h  a  'Befort 
 
846  of  Traditions, 
 
 'Before  roe  e»me  to  the  ^rotefiantsreafensaidtnfTraditionSt  oh  ferae 
 
 that  rvee  deutde  Trddttions  into  three  Jorts :  the  fir fi  rs/e  termed  Diuinc, 
 
 hecanfe  they  were  deliueredby  our  bleffed  Sauioht,  vchoisGod  '.thefe^* 
 
 condj  K^oiio\\c^\.yas delwercd  by  the  holy^fcfiUs '.  the  th  r<!/,Ecclefia- 
 
 fticall,  infittHted  artddelmered  by  the  (jotternoHrs  of  the  Church,  after 
 
 the  Afofiles  dayes.  And  cfthefe  three  kinds  of  Traditions,  we  w^ke  the 
 
 feme  account,  as  of  the  rvritirg  of  the  fame  x.duthors'.to  mt,rfe  tjleeme  no 
 
 lejfe  of  our  ^atiicurs  Tradition  Sy  than  cf  the  foure  G off  els,  oratythirf  - 
 
 immeAuu ly  Aiclatedfrom  the  hdy  Ghofi.  Liki wife  as  mm h  honour  and  ,' 
 
 credit  doe  we  erne  vnts  the  ^pofjles  doBrine  Vhwritten,  as  written.  For  \ 
 
 i};ks  andp^.pr  brought  no  new  hohneffe^nbr  gaue  any  force  &  vertue  t/w- 
 
 to  either  Gods  or  the  ^foflla  words',  but  they  were  of  the  fame  vdne  and 
 
 crcd't  vttered  by  worde  cf  mouth, as  if  they  had  beene  written ,  Here  the 
 
 qu^Jiion  is pri^cip'^/ijf  ofdmine  Traditions,  whit  h  we  ho/dto  be  neceffarie 
 
 tofklHAttOYi^  to  refclue  and  determine  m^ij  matters  of  great  t  r  dtffcultie^ 
 
 For  we  d.  ny  not  but  that  fame fuch  prtncipallpoyntt  of  our  Faith  (  whi:h 
 
 thefimple  are  bound  to  beleetie  vnderpnine  of  damnation  )  may  heegathe- 
 
 redoHtofthe  holy  Scripture:  as  for  example,  that  God  is  the  Creator 
 
 ofthe  world,  ChrtfltheKedeemer  of  the  world,    the  holy  Ghcji  the  fan - 
 
 ftifier  I  and  otherfuchltks 'Articles  of  the  Creed, 
 
 R4ABBOT 
 
 TradftionsCaith  At,  Bijhcp,are  of  three  forts,  Diuine,  v^pcflolicall 
 
 and  tcclefiaftica/l.Whkh  diltinftion  in  fomc  meaning  ftandcth  good 
 
 but  as  he  cxprefl'eth  the  meaning  of  it,  it  is  abfurd*  For  i(  ,ApcflUlik£ 
 
 Traditions  be  expounded  of  do«rines,as  hcexpoundech  them, what 
 
 warrant  hath  hec  to  put  diiFcrcnce  betwixt  diuinc  and  Apoftolikc 
 
 traditions,   when  thcApoftles  fordo6trincdeliuered  nori\ingbuc 
 
 •  M«t  :S.  20.     what  they  rhemfelues  had  recciucd  from  God  ?  Our  Sauiour  hmitcd 
 
 ^  '  ri^^'r  **^*  theircommiiTionin  this  fort, ^  teachingthemtodoewhatfoeuer  1  haue 
 
 iGiLu.tit.  commaundedym.  Accordingly  they  profcfled  to  do.    I  haue  recti' 
 
 e  T.»ui  defr^      ^^  r ^^  ^.^^^ ^^^^  j^^^j^^  ^  hauo  deliucred  vnto jou,  faith   faint  'J'auL 
 
 jcr-pt.  N  c.ipjt  '  t  I        ,        r       K   -,   r-  11  I         J        ■ 
 
 (  Jipoftoiij  'cjHic.  '  Wegaueyou  commaanaements  by  the  Lor  a  lejus,  and  hee  that  aejpt-' 
 laZZSlZ.  fithth:fethinges,defptfethnotmanbHt  God,  The gofpell  which  was 
 Cerent  eUgerut.  preached  by  me,  I receiuedit  not  ofman,nor  was  taught  tt,  but  by  the  rc' 
 a,r!ftZrapi  uelationof  lefus  Chrifl,  Therefore  TertuUim  fatthoi  them,  that 
 namfideiiterna  c  fjj^y  ^fd  notvpon  their  Hkingmake  choifo  of  any  thing  to  bring  iu, 
 r^trf-^"      but  faithfully  affignedto  the  Nattomthe    doHrinewhtch  they  hadde 
 
 receiued  i 
 
ofTraditions.  ^47 
 
 rece'iHcd  of  (^hrifl .  So  that i^Tradititns bee  vnderftood  of dbftrinc, 
 there  is  no  reafon  to  make  any  difference  betwixt  the  traditions  of 
 Chriltj  &  the  traditions  of  the  Apofties,bccaurc  they  arc  both  one. 
 But  if  wc  vvil  make  difference  betwixt  them, wc  mult  cal  ^pofioltke 
 tK^aitio^Sy  onely  fuch  ordinances  whether  written  or  vnwntten,  as 
 tlie  Apoftles  prcfcribed  for  ceremony  5c  vfagc  in  the  Church^astlie 
 obferuation  of  the  memonall  of  the  natiuitie,dcaih,  Sc  refurrcftion 
 of  Chnftjthe  alteration  ofthc  fcuenth  day  from  the  lewcsSabboth 
 to  thcdayofChriftesrelurre6lion5  the  precept  of  the  Apoftle  of 
 preacliing  bareheaded,&  fuch  like.  And  m  thefe  traditions  wc  may 
 note  that  they  were  fometimcs  fubie6l  to  diuerlity  according  to  di- 
 uerfity  ofplaces,  as  was  at  firft  the  feaft  of  Eafter  fometimcs  fubieft 
 to  alteration  Sc  change,whcre  there  might  bee  realon  of  any  fuch  al- 
 tcration,a$  were  -thefeafts  of  charity  firll  vfed  by  the  A  pollles  &  af-  f  uit  ynt.i 
 tcrvvardes  abolifhed  for  the  abufe  of  thenij^:  as  that  order  of  the  A- 
 poftleforpreachingbareheaded,  it  becing  by  the  cuftome  of  that 
 time  a  figne  of  honour  and  authority  lb  to  do^whereas  fince  it  is  be- 
 come a  matter  of  authority  to  preach  with  the  head  coiiered*  The 
 obferuation  of?  the  Lords  day  we  hold  perpetuall  Sc  vnchangeable,  g  Aftj.io.r. 
 bccaufe  we  find  it  noted  in  the  Scriptures  to  haue  bin  from  the  Apo  Apoc.i.io. 
 files,  and  there  can  be  no  reafonofreuerfing  or  altering  what  they 
 ordered  therein.If  thus  M,B/Jhop  will  fpeakc  of  Apoftolike  traditi- 
 ons,we  acknowledge  the  lame  of  them^but  Apoftolike  do6trins  wc 
 knowe  none  but  luchasaiealfotobee  acknowledged  for  diuine. 
 Thus  th.erefore  the  quelHon  is  ofdtki^e  tr^.dtttcm,  that  is,  do6lrines 
 of  faith  Sc  of  the  worihipand  IcruiceofGod,  which  ue  deny  to  bee 
 any,  but  what  arc  comprilcd  in  the  written  word  ot  God,  Now  of 
 dtmne  tr^:diriom,  he  telicth  vs feme  parabab!es,vvhich  it fcenittJi  hee 
 himfclfe  did  not  well  Vnderftand.^(?7;.V.5//'/;fW,layth  heito  be  rtecef- 
 fary  to  falHatton^to  dttermine  matters  cf greater  d'^cniiy.  Belike  then 
 they  arc  not  neccllary  for  thtfclues  ,  but  only  to  detcninnc  matters 
 ot  greater  difficulty^  and  thole  that  are  not  nc^ceflary  hrthe  deter- 
 mining of  matters  of  greater  difficultie,  arc  not  neccllary  to  faluati- 
 on. By  this  meancs  a  number  ot  their  traditions  murt  falljPiirgatory 
 praier  for  the  dend,inuocaticn  of  Saints,  Popes  Pardons  worff.ip- 
 pin  ot  idols  <?<:imagcs,andtherenjbecauleno  matters  ofdif^culry 
 are  determined  thereby.  Againe,irftf  d-;y  mt,  faitli  htyhtt  that  feme 
 fuchfrincifitUpowts  of  our  faith  y  which  thefmpU  are  bcnndto  b:  Icffte 
 
 Hhh  3  vr.der 
 
84S  of  Traditions, 
 
 vndsrpaine  of  damnation  ^may  be  gathered  out  of  the  Scriptures.  It  fee 
 mcdi  then  that  the  fimple  arc  not  bound  vudcr  painc  of  damnation 
 to  belccuc  the  reft  that  cannot  be  gathered  out  of  the  Scriptures,  & 
 if  he  fay  they  be  fo  bound,  then  that  claufe  of  his  was  very  idlely  and 
 impeninencly  mferced.But  we  muft  pardon  him;itfccmcth  hewan- 
 ted  ilecpe  the  night  before,  and  thcrforc  being  very  drowfie,  could 
 not  well  confider  of  that  he  wrote . 
 
 5«  W.  Bishop, 
 M!  l?Qi]dn%goeth  about  toproue  by  thefe  reafons following,  that  the 
 Scriptures  contntne  all  matter  ofbeleife  necejfary  tofaluation.  Tefiimo  - 
 »d«ut.4. »,  jjif^''  7'hou  ihalt  not  adde  to  the  words  that  I  coniand  theejnor  take 
 any  thing  there  from.  Therefore  the  writenworde  is  fn^c'tent  for  all 
 do^rine  pertaining  tofaluation.  If  it  befaydjbat  this  isfpoken  as  -poellof 
 the  vnwritten  as  writte/2  word:  for  there  is  no  mention  in  the  text  of  the 
 written  word:thm  M.  r  crkins  add.th,that  it  ntPifl  be  vnderflocd  of  the 
 written  wordonely]bccau/e  thefe  wordes  are  as  a  cert,tineprefAcefctbe~ 
 fore  a  long  Comment arie  madr  vpon  t  he  written  Law, 
 
 Anfwcr .  Let  the  words  be  Jet  where  you  willythey  mufi  not  be  wrcfied 
 beyond  their  proper fgnifiratton*  7  be  word;  cited  fgntfie  no  m:re^  then 
 that  we  mufi  not  either  by  addition  orfubtraBiOy  change  orpcruert  Gods 
 commandsments^whsthsr  they  be  written  or  VKwritten,N.w  to  ioferre, 
 that  bicaufe  they  are  as  a  preface  vnto  Mofes  laWythat  therfore  nothing 
 fnuji  be  added  vnto  the  fame  law  its  extreams  dotage  JVhy  the  were  the 
 bookes  of  the  old  I  eflament  written  aferward^  if  God  ha  df or  bidden  any 
 more  to  be  written  or  tai^ght^  befidss  that  one  books  of  Denteror.omtei 
 Shall  we  thinke  that  nana  of  the  Vrophets  that  lined  and  wrote  many  vo-^ 
 lumes  after  this ,  hadreadthe/e  werdes:  or  that  th  y  eyther  vnderftocd 
 themmt'.orthat  vnderfiandingthem  wcll^didwilfuUy  tranfgrejfeagainji 
 the?  one  of  thefe  the  Prot  eflantsmnfl  needs  difend^or  elfefor  vcryjfjame 
 furceafe  the  alleagmg  of  this  text  for  the  al-fu^ciecy  of  the  writte  word. 
 
 R.  A  B  B  O  T 
 
 M^ifhops  allegations  are  too  fimple  5c  cliildifli  to  mouc  the  Pro- 
 teftants  to  furceafe  the  oppofingot  that  text  of  Mofcs  againft  vn- 
 a  d<i«,4.a .  written  traditions  &  doStvmts.^lfeJhalput  nothing  to  the  word  that  I 
 commandyoufmh  hfloCcs,neitherJha/lye  take  ought  therefrom/hat  ye 
 mjiy  keepc  the  commandementsoftheLordyourGodyvhtch  I  command 
 you,  thereby  giuing  to  vnderftand,  that  euery  putting  too  or  taking 
 tro,is  a  breach  of  the  comandemcnt  ot  the  Loid.AgainH;  the  excep* 
 
 tion 
 
of  Traditions.  S49 
 
 tion  which  M.Bifbcp  vfcth,  that  thcfc  words  may  be  vndcrftood  of 
 Commandements  as  rpelvtmritttn  as  vpritten^M.'Perkins  anfwcrcth, 
 that  thde  words  arc  as  a  preface  to  a  long  comcnrary  or  expofition 
 of  the  written  la  w,&  thcrfore  do  impor:,tJiat  to  the  written  law  no- 
 thing is  to  be  addedjnothmg  to  be  taken  from  it,but  that  onely  was 
 to  be  done,  which  is  contained  therein.  Now  howfocucr  LM/BtJhop 
 doat,  yet  the  cafe  is  plaine^tliat  becaufc  Mofes  fpake  tlius  in  rcfpc6t 
 of  the  written  law,  therefore  the  Ifriclites  were  to  admit  of  nothing 
 but  what  was  written  in  the  law.  Bui(z\t\\\\c,-nhy  then  were  there 
 hookes  of  the  cU  Tejiament  ar.d  of  the  frophets  written  aftt  rwards^  §f 
 Ccd  hath  for  hidden  any  more  to  be  written  or  taftght^  but  that  one  bo  eke 
 cfDeutsronomy  i  Behold  a  cofening  Sophifter,  who  feeth  well,  and 
 knowethjthatlauc  onely  by  falfhood  and  deceipt  hce  auaiieth  no- 
 thing. Wee  fay  not  that  of  the  bookc  of  Deuteronomy  oncly,but 
 of  the  whole  wi  itten  lawe  Mojes  fay  d,  Teefhaliput  nothing  to  it,  c^r. 
 i\gaine  we  doe  not  fay,  that  God  did  forbid  any  more  bookes  to 
 be  written  or  taught ,  but  that  no  matter  of  do6^rine,  of  faith,or  of 
 the  u^orfliip  of  God,  Ihould  be  receiued,  or  written,  or  taught,  but 
 what  was  deriued  from  the  written  lawe.  Now  then  1  wifh  thee 
 gentle  Reader  to  obfcrue  how  the  wife  man  in  his  ownc  anfwerc 
 circumucnteth  and  ouerchroweth  hinifelfe.  Ui^o/ej  fiyl]\TeeJhall 
 ftit  nothing  to  the  wcrdwhtch  I  conuindyou^nor  tuize  ought  therefrom  I 
 now  tell  vs  AL  Bifiop  of  what  word  he  did  fay  ihis  f  ticc  tcllctir  vs, 
 that  wc  muft  vnderltand  it  of  the  vicrdewhether  written  or  ir.writ^ 
 ten.  Be  it  fo,  but  you  will  confcfi'e  then,that  ro  ihe  word  ol  God  de- 
 liuered  by  Mofes  written  or  vnwritten  nothingis  ro  bee  added  ,  bc' 
 caufc  the  wordes  of  Mcjes plaineiy  exprcile lo mucli,ai.d  how  then 
 came  it  to  pallc,  thatlo  many  bockcs  were  written  afterwards? 
 Wee  hop c  you  will  not  deny  buc  that  ^tf/<f J  therein  taught  the  iL 
 raelitcs  whacfoeuer  uasnece(l"aryto(aluation  :  hovve  tlicn  dcth  it 
 ftand,  that  the  refl  of  the  Prophets  added  fo  much  more  ia  wri- 
 ting ?  To vfe your ovvne wordes  ,  fhallwee thir.kethjit th:  Jrcphetes 
 read  net  thefe  wordes  ,  cr  VKd.rfioodthtm  rot,  er  dioL  wtlfpilly  tranf. 
 grefjethem  ?  Wee  woulde  gladly  heare  whctiier  of  thcfc  you  will 
 iay.  The  man  is  mute,  and  he  hath  notlung  to  anfwerc :  if  hce  an- 
 fwcre  as  he  muft,  his  anfwer  fully  ferueth  our  tuinc,  for  defending 
 the  onely  written  law  of  Mofes,  that  the  bookes  that  were  after 
 written  by  the  Prophets,  feruc  to  cxplanc  and  declare  thelaw,&  to 
 
 *tihh  4  il^cw 
 
S)'o  of  Traditions. 
 
 fhew  die  experiment  &  pra6lirc  of  it,but  addc  no  point  ofdofti  inc, 
 nor  jceach  any  article  of  religion  towards  God  but  what  Jllo/cs  iiath 
 written  in  the  Law.  But  for  the  i  urther  flrengthening  ot  this  argu- 
 c  Deuc,'J^j^o.  Qientjit  is  tc  be  noted  tint Afofes  telbfieth  ot  himieltc  that  ^  he  wrote 
 althc  words  of  God  In  another  place  it  is  faid,<^  Z^Mojes  wrote  this  krv 
 and  de Lucre d  it  to  the  Vrtefis  and  to  all  the  Eiders  of  IfrAel^and  coman  - 
 dedthemfaymg^EHcryfeHenthyearethoHfhiih  read  th%s law  before  all 
 ifrAclL  I  he  law  then  vv  Inch  he  gaue  them,  he  gaue  them  in  writing, 
 that  tJiey  niiglit  read  it,&  it  might  be  read  vnto  them.  It  could  not 
 haue  beene  laid  Motes  wrote  this  law^  it  he  liad  written  but  a  part  of 
 K,,.and  left  anotI^€r  pa,it  vjtvvnttenf  Nay,it  is  laid  furtJicr  afterwards, 
 d,vtif,24..  ^W.h^hM.oi'cs  hic^d  made  dJi  end  of  writing  the.wordes  of  this  lawem  a, 
 
 yO'Okevn  Hike  had fnifhcd them]  f/^^wMofcs  conunmded  the  Lcurtes 
 fayng ,  Take  the  booke  of  this  law, and ^ut  itm  the  fide  of  the  xArke^  ^c^ 
 \i\%  apparant  then  thacMofes  gaue  not  ouer  writing  the  wcrdes  of 
 the  la,WvVntill  he  had  finiilied  them^diat  is,  vntill  he  had  written  all 
 the  wordcs  of  tJie  law/o  that  there  was  no  wojd  of  the  law,but  that 
 that  was  written  m  the  booke  of  the  law.  And  therfore  thar  wliich  is 
 fedtut  »7. )  9     ^^^  downe  by  MokSy^^Cnrfedbe  he  that  confirmcth  not  all  the  words  of 
 tGai.  MO.        this  kw  to  do  them :  is  th  u  s  related  by  die  Apoftlc  ,  ^  Cur  fed  ts  eaery 
 one  that  comtnueth  not  in  all  things  that  are  written  in  the  booke  of  the 
 kwtQ  dofhettlKvby  to  ihew,  tiiat^U  the  wordsof  the  law  are  writ- 
 %cn  in  the  booke  ot  the  law  and  nothing  left  vn written  that  vvasany 
 part  or  parcel  thereof.  Thus  when  God  u'ould  giue  diredfion  to  I04 
 g io(uah.[.7,     ffi^hfi  to obferueanddoaccordtngtaaJltheUw which Mofes hadccm^ 
 mmdedhim,  giuing  him  charge  according  to  the  inftru6iicn  of  Mo- 
 les liere  Ipoken  of,  not  toturne  aw  ay  from  tt  to  the  rtghthandor  to  the 
 left,  either  by  putting  too  or  taking  tro,  to  ihew  what  he  meant  by 
 hcfr-.c^advom  all  the  hwhccAddethy  Let  not  this  booke  eft  he  /aw  depart  out  of  thy 
 tradit  0.'  vimmai  fnouth  ,t>iit  fTtedttate  t  hercm  day  andmghty  that  thoum.it.fi  obferue  and 
 dt  dorn>r.,c^  &E-d9  accordmg  to  all  that  is  written  therein.  Here  a2:ame  it  is  plaine,that 
 Mr.ij/"«'^f'".'»'^^*^°'^^^"^*"^"^^^worMofes,  IS  toobierue  all  that  is  written  in 
 tlltlT^-f^'^^^^,^^^^^^^^^^^^  ^nd  out  of  this  place  Cyprian  bceing  vrged 
 Sioiuveme>,s?Ea  oy  Stephan'ts  Bilhop  ofRomc  with  tradition ,  argiicth  againft  the 
 ^rit?f^5  receiuing  of  unwritten  tradidons :  ^  whence  is  this  tradition,  fay  th 
 Dewi  tejUtHr,  &  hc  ?  Whether  defcendeth  ttfrom  the  authorititie  of  the  Lord  and  of  the 
 ^'IXuntfo^rt-  ^'^fpellyor  commeth  itfrd  the  cdmand^ments  and  cpifilcs  of  the  ^pefilesi 
 ctd,t,  crV.         For  that  thofe  thinges  majt bee  dtne  which  are  written  ,  God  tefiifieth, 
 
 faymg 
 
of  Traditions.  85'r 
 
 fij'ftg  to  Icfuak  The  booke  ofthts  Utve  pjallmt  depart  cut  of  thy  mouth  t 
 t^c.  Where  he  plainely  ihevvcththat  out  of  chcicwordcslie  inten- 
 ded! this  conclu(ipnj  that  concerning  faith  and  dcuotion  tpwardes 
 God,  as  wee  are  to  doe  the  things  that  arc  vvrrteii,  lo  what  is  not 
 wruten  we  .;re  not  to  doe.  And  this  now  is  clcarc  by  tlic  plate  that '  TtrtKUduerf. 
 we  iiaue  here  in  hand ;  for  itall  that  Afo/et  coninir.ndcd  were  w  rit-^^,[,3x^/iw/ 
 ten,  and  nothing  was  to  be  added  to  tliat  tliat  Mc/es  commanded,  ■"<:»'&<:.scriftHm 
 then  nothing  was  to  bee  added  to  tlia:  that  was  written,  and  thole  mo^^cmoffiana' 
 thinos  which  were  written  aftcrvAards  were  no  additions,  but  onely  A  ""/f  f^'l'*.'*". 
 
 J      1         •  J  r  r  I      r      1  •  i      i     i        i      i  i         """■"f^'^'liKd  ad 
 
 declaration  and  confirmations  ortlioie  thingcs  whicli  hechad  hi:- tjcoiubMautde- 
 forc  written.  And  thus  did  the  ancient  Fathers  vnderlland  thattliat  "'■'">* ''"^'^'fi*- 
 is  layd  ot  adding  or  diminiflung  astouciiing  the  written  word  .   »  7  k  Bajn.fcr.defidei 
 reference  the f.Ufe  (  orperfc  ^lon)  ofth:  Scriptnrc,  laitli  T^rtullt.v^,  u^ii^tl.^!^ 
 L  t  thefchooL-  cfHt  rmogcnesfliew  me  that  that  which  hce/mith  is  rmrit-  jtpirbntv.uHm 
 tenliftbcnotxvriitenjethtmfearethewoe  that  i"  appointed  to  them  ^aJdcorumauA 
 that  adde  or  take  avi>;ij.  And  lo^.r///raitl),that''  tt  is  a  mam  feji falling  Scrfturahabtt 
 
 fromfaith^aKdan(^:pparaKtJi»necffrtde,eithertor(fn!/ea>iji  thing  that  ^1,/^ q'Sd  jc7^'- 
 the  Scripture  hath,  or  to  brir.g  in  any  thing  that  is  net  rvritten^feemg  our  """ """  'A'  *"" 
 Lord  le/us  C  hr:Ji faith.  My  fheepe  hea re  my  voyce , / hey  do  no t follow  a  ona  mcs.  voctm 
 
 flranqcr :  and  the  Apofile  by  a  humane  example  ereatlyforbiddcth  m  the  "'"""  '"''^"""■-  "^ 
 
 I     ,    "^  III  I  1  11  enufnautonnon 
 
 holy  Scriptures  eyther  to  adde  any  thing^or  take  away, whenhe  Jayth,  *A  j(c^uHntHr,t~M- 
 mans  tejlamcnt  when  it  is  co'ifirmed,}w  man  refufcth  t  r  addc  th  anything  ^jf^'l'^/J^Ji"^''' 
 to  /r.Hercby  then  it  is  plaine,  that  the  forbidding  to  adde  or  10  take  veiument.'rt'rohi. 
 ,  away,hath  reference  to  the  written  word  cf  Godjand  tiKretbrc  that  iZl>tr m "*■''" '^'' 
 the  do6lrine  offaith  and  religion  is  to  be  taken  from  thence  onely,  -^d^Mcn  vei  dc- 
 and  n  idling  therein  to  be  admitted  but  what  hath  the  warrant  of  ^'^^^''^'^^,X^; 
 the  holy  Scriptures,  Ttj:aKtnihm,&c. 
 
 6,  W*  Bishop, 
 
 M. Perkins  H/'j  i.tefiimony  :  '.otiielawand  teftimony,  if  tliey  , 
 fpcakenotaccordinoto  thisvvord,itis,becau(ethercisno  light  in 
 them  Her:  the  Prophet  teach:  th(fmth  i\i.P.)what  IS  te  be  done  t-t  ca- 
 fes of  difictilty  :  me  -i  mufl  not  run  to  the  fVtzaras  and  So  uthfiyers  ,biit 
 to  the  /-.  iv  ay.dto  the  teji^mony,  commending  the  written  word  as  Jnfjici- 
 ent  to  rejelu:  alldiubts  whatfoeut  r. 
 
 Anf  w.  By  the  t.w  andteflimony  in  that  place,  the  j.  bickes  of  Mcfes 
 are  tobee  vndirfioode  : ij  that  written  JVorde  bee  fujfici^m  to  refolue 
 alld'^ubts  whatf.  euer ,  what  needc  wee  then  the  froplotts  ?  what  n:  ede 
 wee  the  Euange  lifts  and  the  Epifiks  oft  he  Apojiles  }  what  JVi^^>d 
 
 would 
 
 t'tv  5..0. 
 
Sj2  OfTrdditims 
 
 wouldhauereaftnedin/tichfirtiThe'Profhet  v^ilUthherey  that  the 
 Ifraelites  vpho  wanted  wtt  to  dijcerne  whether  it  be  better  t  o  file  vnt0 
 Godfor  ctunfelljthenvnto  fVtJiu^rds  and  Sosthfayerst  doe  fee  rvhat  is 
 Tvritteftmthe/arue  cfA^o/es  concernmgthat  fomt  of  confultiitg-IVi^ 
 ^drds;  which  is  there  fUmely for  bidden  in  dt'^ersf  laces.  Kow  out  of 
 one  f  articular  cafe  ^hereof there  is  cxprejfe  mention  tn  the  written 
 wordyto  concluded  that  alidouhts  ^fcruplei  whatfoeuer  are  thereby  to 
 be  decide  dyis  n  moji  vnskilfull fart, arguing  as  great  want  of  light  in  him 
 aswasinthofeblindlfraelites. 
 
 R.  Abb  ot. 
 \iM,Verkms\\z.^  thought  himfclfeto  befo  wife  as  M.BiJhof 
 doth  himfclte,wc  fhould  certainly  haue  condemned  him  fcr  a  wi- 
 zard jw  hac  we  thinke  oiM*  Btjhop  in  the  meanc  time,we  leauc  it  to 
 himtoconliderol;  The  Prophet  m  the  place  alledged,  dehor tcth 
 the  faithful!  from  y  eelding  to  the  wicked  motions  and  counlcUs  of 
 hypocrites  and  vnbeleeucrs,  who  calling  away  all  trull  and  confi- 
 dence in  God,  and  rclinquiihing  the    yoke  of  obedience  to  him 
 (ought  by  other  hclpes  and  meanes  to  fecure  and  cftabhfli  thcm- 
 felues  againft  the  dangers  which   they  imagined  to  thcmfelues 
 who  as  they  had  giuen  themfelues  ouer  to  idolatrie,fo  tbilowedthc 
 courfe  of  idolaters  in  this  behalfc,  and  for  aduice  and  direction  in 
 fuch  things  as  concerned  the  fortheir  fafetie,  they  fought  Si  taught 
 one  another  to  leekc  to  Southlayers,  and  luch  as  vied  familiar  fpi- 
 nts,and  tooke  vpon  them  to  call  vp  the  foulcs  of  dead  men  to  giuc 
 anlwer  to  liich  things  as  ihould  be  demanded  of  the.  By  them  they 
 would  be  inftructed  what  to  do,  and  what  courfe  to  take  for  their 
 ownegood,&  hereby  were  hardened  in  their  abhominations  and 
 apoftacie  from  God.to  the  further  prouocation  of  his  wrath  agamft 
 themfelues.  He  therefore  aduertifeth  the  faithfuU  and  godly  not  to 
 ioyne  with  them  in  any  luch  doings,  but  when  they  Hiuld  perfwade 
 at&.8. 1 9.       them  to  enquire  of  any  fuch  wicked  perfonSjrather  to  anlwer  them 
 *  ShouU  not  a  people  enqntre  at   their  Godi  Eiicry  nation  feeketh  to 
 theirowneGod«  Ihc  Lord  is  your  God,  will  ye  not  fccke  to  him? 
 will  ye  %ofor  [the  liking  to  them  that  ar€  deadi  Hereupon  hee  addeth 
 ibv«tr  ao.         ^^^  words  here  qucftioncd:  ^  To  the  law  audtothe  tefiimonte-.f  thcj 
 jpeakenot  accordingtothisworditisbecapife  there  is  no  It^ht  in  thent» 
 Whcrin  he  giueth  to  die  people  of  God  a  generall  direction  to  goc 
 tQthckw  &fothefeJ}fm0njjLobeM[u^id  what  waicsthey  ought 
 
 to 
 
of  Traditions,  8  5-  ^ 
 
 towalke  inland  to  hearken  to  none,to  follow  none  but  onely  lucii 
 as  fpeakc  vnto  thcai  according  to  that  word.  The  Prophets  otGod 
 called  men  one  way ;  talfe  prophets,v\  izards  and  Soutiilaycrs  called 
 nienanothcrway  :hcteachcch  them  therefore  a  lure  way  to  know 
 to  whom  to  commit  thcnilelucs,  by  confidcring  who  fpake  accor- 
 ding to  thatworde.  Now totliis  the  wizardgiuech  vs  a  wizardlike 
 anfwer,th.it  the  Pfopiiets  willed  them  toffe  what  wa^  rvritten  in  the 
 hjvcfMolhs concermng that foint of  canfulting wi^^rds.^othcn  there 
 is  nomorcherc  faid  but  this,  that  it' the  wizards  do  not  fay  vnto  the 
 that  they  arc  not  to  coniult  with  wizards  j  ic  is  becauic  there  is  no 
 light  in  them,  and  who  buc  a  wizard  would  hauc  made  fuch  a  con- 
 ftru6lionofdie  place?  The  Prophet  tcacheth  them  in  generail  to 
 feekc  to  the  law  of  God  tor  aduicc  and  anfwer  of  fuch  things  as  tou- 
 ching which  they  went  to  conlult  with  wizards  &  louthfayers  :  to  l.f^„a^'^^^^^„'^^'_ 
 be  dire6ted  thereby  in  fceking  toprouide  for  their  owncfafctie:  "j'^  '^fbagtofam 
 thence  to  take  rcfolution  of  their  doubts :  and  to  take  it  for  certaine  c^J^cupublZdl. 
 that  they  led  them  in  darkncfle,  whofoeuer  fliould  draw  them  to '^''Jf"J/^'i"'"''"'* 
 other  wayes  then  could  be  warranted  thereby.  ^  Euery  nation ,  fayth  St>psf,.ppo"tb"ant 
 ^^/vponthat  ^hcz^didprofOHrJto  thargodthedeHit  and  queftion  '£„fd,iJ'in£'i''- 
 vohereof  they  dejired  to  be  taught^  tohdue  rejolution  thereof  rehom  they  'j-'J^t-owju^. 
 took^  to  hegodsfto  themthey  cffr  ed their  quejiions  to  be  a)iJivered.Thcr  u^cmvdZ'man 
 fore  he  (hewech  that  the  people  otGod  toranlwerc  of  their  doubts,  duaiommvUim 
 fliould  go  to  God  in  going  ro  theUwandto  the  tefiimonj  ''  ychichgcd  Vi-!crt7p"rfZ'd^- 
 hathgiuen,as  to  gf<tdevs  by  the  handyC^  to  dire^  vs  the  rv^iy.  Wilt  then  'Yi'-^f-i'tii-tura? 
 i^^TA/jlaith  he,  bee  ccrt.itneiyperjvradcdvphatpjallhcre^fi  er  b( full  thee  ?  qu^  tibiUxfl'i^* 
 Proutdj  diLaent'y  ic  do  the  things  whu  h  the  lave  comntundeth  thee  to  do  '■■'^"I'^^finp/it, 
 andwattc ^jjurea  cjthe r^-ojt teyjhljrutttcn cjtbt gooatbi  gs  nb-chare ^^'ur^c-cemu 
 trcHtdcdfcr thee.lfth )H deftre to  e»icy£Ojdtht>7'7s,  perform:  the  crm~"j^""'''' ^,'^'^"- 
 T»'Wd;rKe::ti  that  ure  prcjc  rtbed  vnto  tbce^oy  Balus  ludgcincnt  ilit  n  it  >.poj::arHMi,v, 
 is plajnctiiac  the  woi  ds  haue further  mcanino,thcn  to  reter  them  to  ^"'"T"' '^r"' ^T- 
 Jtii^ Uvp conctrr.tMg thut  oyieparticuliir of  confnltmg  tvk,  ;rdj.  But  H*e~  'i'ji<it,c;,qu.-i pr*. 
 Toms  goeth  yet  furthcr5&  ttis  vs  the  meaning  otthc  Prophet  in  this  ^Zu^Jp^rltx?-^ 
 fort ; "  if  ye  d)nbt  cf  any  thing^fye  would  k'tf-rp  ihs  thtr.gj  that  ye  doubt  -y--  ""■• 
 ofreferreyonrf( lues  to  the  law  andt  01  he  tefiimonies  cjthe  Scrtpiures,  ^.ip'^&js'.'lJ^de 
 Whatwil  Af.Bt/hopfAy  now,wiLhe  call  Hteromedi\\\z  ird as  he  hath  ''■^'*oduhiar,<. 
 done  M.  ?.  for  laying  the  Prophets  meaning  to  be,  that  die  Scrip-  J  ,4  jXl'fw.f* 
 ture,  the  written  word  ihould  rcfoluethc  ofal  thatthey  doubted  to  ,"Jf^,^"  ,'|^.^ 
 wards  GodfYca  &  the  law  ic fclf c  fufficicntly  warrantcth  vs  fo  toca-y.r./,f«r*rJ^ '"" 
 
 cciuc 
 
tibi  hof  x.wtum 
 
 8  J4  of  Traditiom^ 
 
 ceiue  ^Whatfeener  TcomandyoUitakeheedyou  do  it  fdith  Afofesy  thou 
 JhaltfHtmthi>7gthetto^nortak£otight  therefro,  I  liofe  words  (Jl^tBt/h, 
 d  j'r^rpto  vulgar  Latin  cxpoundetii  thus.-s  f^hat  I  comafjdtheeythat  onely  do  ts 
 flauDommo.     ths  LordythoH fjali put  nothing  thereto j  (frc.  N ow  wee  haii c  feene  be- 
 fore,tliatU^o/f  J  committed  to  writing  whatfoeuer  he  commaded. 
 It  then  nothing  were  to  be  done  to  the  Lord  but  what  Mofes  com- 
 manded, and  all  that  iJi^ofes  commanded  was  written,  then  by  the 
 written  worde  all  doubts  were  to  bee  rcfolued  as  touching  thofc 
 things  thatwere  to  be  done  to  the  Lord,  and  nothing  to  bee  done 
 but  that  that  was  wnttcn.But  faith  M.Btfhopy  what  needrpee  then  the 
 Trophetsfwhat  need  we  the  Euayigehjis  and  the  Epijiles  oft  he  ^pojilesh 
 I  luue  anlwered  him  before,but  yet  let  roe  tell  him  here,  that  Fau-^ 
 fius  ihe  Maniche  denying  God  the  Father  of  our  Lord  lelus  Chrift 
 to  bee  the  authour  of  the  old  Teftament,  when  hce  was  vrged  that 
 Chrift  approueth  the  fame  in  faying ,  /  camenot  to  dcfiroy  the  Urot, 
 but  to  fulfil  %ty  replied,  that  it  could  not  be  that  Chrilt  fhould  fay  fo, 
 becaufc  the  authour  of  the  Lav\^  had  fay  de,  th-at  nothing  fhould  be 
 added  to  the  law  nor  taken  frptn  it.  Saint  Apifiim  anfwcreth  him, 
 ^^^^MawXhb  ^^^^^  C^^ifi  <^^^e  tofulfillthe  Latve,  not  as  that  anjthwg^ould  he 
 ij.'cap.s.Veni     added  whtch  was  wanting  to  the  Lawe,  hut  th.it  the  things  fljould  bee 
 legem adimp'ere    ^r,ne  which  arc  Written  therein^  as  his  words(fzith  he)  doefhew  :  for  he 
 
 non  vt  leirt  aide-     .     .  r        -k  r  i  n  m  i         i  i 
 
 rentKr  q  '^xdeerant  doth  not faj  ^  Not  one  tot  or  title  ofthe  lawjhallpajfe,  till  the  things  bee 
 fedvtfie>cr,tqu..  addcdwhicharcwantim,  but  till  all  thi^^^she  done .  Hence  therefore 
 ipfaetM  verba  re-  We  anlwcr  ^.'S//2'«7^  onceagaiue,  that  the  Prophcts  writings  were 
 i7}Z'JjmmZ  "°  addition:  of  doarine,  butpnely  explanations  of  the  lavsrc.and  fo 
 -vnmapexnon      Ukewife  that thc wiitings of thc  ncwc  fcftamentdo  adde  nothing 
 'n^tlctlZ  t'.  to  ^^e  law,  but  onely  doe  further  declare,  and  withall  fet  foorth  the 
 de£mt,fed  donee   accompliffiment  of  tliolc  thinges  that  were  forefhewed  &  prophe- 
 omnutpant.        ^j^j  j^^  ^l^^  l^^^  ^^^  therefore  Taulm  preachingthe  Golpell ,  pro- 
 i  Ads  2  £5.  J  2 .      feUcth '  r<?  /^^  ^c  othc  r  thngs  they;  thofc  which  the  Trophets  and  KjMofe^ 
 didfay  (houldcofrfd'Ao  that  to  vfe  the  diftin^lion  that  Fincvnti^S'Lyrii- 
 nenjis  vppon  otiier  occafionvfeth  though  the  Euangeldls-  ^(id  A-- 
 \iVtncent Lyr.      poUUs ip^kt in anew m/'MKcr, yct they {pdk^^  no f7ew Matter,  or  t6 
 ftidZ'lvtcUmd'-^^^^^^^^Satnt^Hflt<!es\^ovdcs^  though  they  varied  in  the  tenfej 
 casnomnon  d  ca4  yet  they  differed  notinthefignificationof  thcworde ,  but  in  both 
 times,  or  in  all  times  the  fame  do6trinc  was  preached,  the  fame 
 faith  continued,  the  latter  affirming  nothing  but  what  was  confir- 
 med by  the  writings  of  them  that  went  before* 
 
 7.W.B1- 
 
OfTraditioHS^  85 
 
 7«    W. Bi5HbE» 
 
 ■^.TeflimoKj,*  Thcfc thingswcrc written,  thatyc might  belccuc, 
 thac  lefus  is  the  Chriji :  Sc  in  bclceuing .might  hauc    hie  cuerlafting,  *  ^  ***'^  '* 
 Here  tsfef  dowr.e  thefallena  §fthe  Gofpeil,  that  ts^to  bring  mm  tofatth^ 
 ■^ndconJcejHcnily  tofalnatton  :to  whic  h  the  whole  Serif  ture alone  is  fuffi- 
 ctent  wit  hoHt  Traditions  * 
 
 Anlw,  Here  are  more  funks  then  lines:  firji, the  text  is  craftily  mAH- 
 gledythings l;ei»gpMtfnJ}eaiiof luir^icks.  Fo/S.loim/kith,mAny  o- 
 tlicr miracles chrifie  dtd  &c.  but  thefc  were  w ritten^ &c.  Secondly,  S. 
 \o\\n faith notythat for faithwe fi}OPildbejAHed,hHt  bclecuing  wc  ihuld 
 haue  (aluation  in  his  name,  whtch  he  chipped  ojf:  thi^d/y,  remember  to 
 what  faith  i^.lohn  afcribcs  the  meanes  of  ourpl  nation  not  to  that  whcr- 
 by  we  apply  vnto  OHrfelnes  chrifies  right eoHfneffe ,  bi4t  by  whic  h  wee  be- 
 beeuc  lefusio  be  Chrifi  the  Mefftus  of  the  Icwes^  and  the  Sonne  of 
 God,  which  M,  Perkins  al/b  concealed. 
 
 Newtothe pre fent matter ^%.\o\\T\ faith  Uhatthefe  miracles  recorded 
 in  his  Gofpell,  were  written,  that  we  might  beleeue  Icfus  t<?  bee  the  Sonne 
 ofgodxandbeleeuing^hatiefalftationinhis  name,  (^c,  Therefore  the 
 written  word containes  alldo[lrine  necejfary  tofalnation, 
 
 Anfw,    S»  lohn  fpeakes  not  a  word  ofdo^rine,  b/tt  of  miracles :  and 
 therefvre  te  conclude  fujjictency  ofdoSirine  out  of  him,  is  not  to  care  what 
 '^•nefatth.  'But  M.P  .fore feeing  this,  faith,  it  cannot  be  vnderfiood  of  mi- 
 racles only  '.for  miracles  without  the  do^ine  o/Chrift,  can  bring  no  m^n 
 to  life  euerlafitngitrHe,  and  therefore  that  text  fpeakvig  onelyof  mtra- 
 cles  yproueth  not  hingfor  thefufficienry  of  the  writteft  woerde.   C  h  rilles 
 miracles  werefuffictent,  toprooue  him  to  be  the  Sonne  of  God,  and  their 
 Mcffias :  but  thatproucth  not  S.  lohnsGofpell to containe   all  doHrtne 
 needful!  to  faluatwn  '  for  many  other  poynts  of  faith  mufibee  beleeuedal- 
 fo ,  And  if  it  abne  be /efficient,  what  neede  w  e  the  other  three  Go/pels, the 
 ABs  of  the  .ylpojllcsy  or  any  cf  their  Ep  files,  or  the  fame  S .  lohns  Reue- 
 lations  ?  Ftnally^a  imit  that  S.  lolins  g ofpell were  al-fuffiacnt, yet  fhould  ^  j^.^  ^  ^ 
 notTradittons  be  excluded  :fcr  chrifl faith  init  inpl^iine  termes,  *    tli.it 
 he  had  much  more  tolayvntohisApoftlcs,  but  they  as  then  bcmg 
 not  able  to  beare  it,  he  referuedthat  to  be  dcliuercd  v>ito  them  ifter- 
 ward:  of  which  high  mjftertesS.  lohn  record,  th  not  much  in  ht;  Cjojpel 
 afte^^  ChrtflsrefurrcBton :  andfonuiny  of  them  mufi  n&edes  be  dehuered 
 by  Traditions  vnwritten.  . :    • 
 
Syd  OfTr editions. 
 
 R.  Abb  ot. 
 
 CMore faults  thenlines^  faich  M.Btf^opy  but  vcrj'  flcndcr  proofc  doth 
 hebring  ofanytuulc.Firll,hccauilleththatthc/(f;cr  ww<^«^/^^3  and 
 aioh.sojo-      thingsjp^r /»y?<?rf<^  ^miracles.  "iJie  vvordcs  are  thus;    Many  other 
 (igries  aifo  did  lejtts  m  theprefence  cfhis  ^ifciples^  which  are  not  written 
 in  this  booke  ^  hut  thefe  thiyi^s  are  written  thatje  might  beleeue  that  le- 
 fiisis  ChrifithefonneofGody  and  that  in  beleeuing  ye  might  haue  life 
 through hts  ;:?^i»^.  Where  we tranllatethc  Gretkc  relaciuc  xatlla  be- 
 ing in  the  neuter  gender, //^^yd-Z/fei/r^j-,  bccaule  it  hath  not  reference 
 oncly  to  miracles  mentioned  m  the  former  verfcjbut  to  the  matter  of 
 the  whole  bookc,<y*/i'/7-^  here  intending  to  fctfoorth  the  end  &  pur- 
 pofc  of  all  that  he  hath  written,  For  being  ^  in  ^fia^  as  leromc  faith 
 \iH'w.?rotnt in    ani  the fcedsofhcrettckes  beginning  to^row^  ofCcrirnhnSyEbion and  o- 
 Matth.Ctirnejfa  ffjgy.j  ^g^yj^g(.ljyJl^gjQf;f^j^^^y^fjr,gji^j}j^  heewasfsrced   by  almofi  all 
 
 Tmc  h^rctkorHrn  the  'Bijh  ops  of^fia,  av.d  by  mepiges  from  other  ch^rc  hes,  to  write  more 
 femtnapHiMare>.t  ^^^^ij  [fjg„tljff  Other  Eua}7geltfles  had  donc^  of  the  dtuimtyofoPirSauiour 
 ■Mi ire Auroritm   chrtji,  Hcrc  then  he  fignifieth  tliat  he  hath  fo  done :  thefe  things  (faith 
 Zmm7an,^'ve.   ^^^)  ^^^  rvritten^  that  ye  may  beleeue  that  lefns  is  Chrtji  the  Son  of  God. 
 mjfe,coaaHi  eft  ab  thercforc  Cyrill  faith  hereof:  *^  %As  itwere  repeatir.gcr  recountirg  the 
 '''fAfittpifcllu'ir  things  which  he  hath  written^he  manifefltth  the  intent  of  his  QofpclL 
 mniwumEcde-  tIic  firft  fflult  then  pretcndcd  by /I/.  5//?'o/)  is  no  fault,  bccaufe   the 
 fi^riSSrX'  rclatiue  imply cth  generally  what  the  Euangclilt  hath  written  ac- 
 faimtom^itiiii    cording  to  the  intent  and  purpolc  of  his  Golpcll.    T  he  fccond  fault 
 e  cyrd.m  loaniib  is  ridiculoully  alIcadged:for  when  Ui'i.'Pcrkins  coIle6leththat  by  faith 
 ii.cap.ii.siiuifi  vvebefaued,  how  doth  he  meane  it,  or  how  doth  any  man  mcanc 
 fctfjiu>iW!t:o>,i   it,  but  ^  by  faith  in  the  name  ofChnjl  ?  As  touching  the  third  point,it . 
 Ettangei^jmam-     J^ath  bene  ^  beforc  declared,  thsii  to  beleeue  tLit  lefus  is  chrilic    the 
 dAas.?.i6.       So«<?/G'o<i/,importeththeapplyingvntovsof  the  merit  and  righte- 
 sea^if '^"'^°"  oufnefle  ot  Chrift.  For  as  a  man  may  ^  beleeue  tiiat  there  is  a  God,or 
 that  God  is,  and  yet  be  llill  an  infidcll,  wanting  that  beleefe  tlicreof 
 ^i'"!i'^ruxM.  whicii  is  properly  the  a6}  of  faith,  as  7  hoty^.  ^cjuinas  noteth,  fo  a  man  ■ 
 ^.crcdercDmm   may  lu fomcfort  bclccue that  lefusisChnftthcSon  of  God,and yet 
 Srjwi-  not  (o  beleeue  it  as  the  Scriptures  nameth  it  for  the  a^  ofiuftifying 
 tne  quafomtHT     faith ^  btcdufe  he  beleeueth  it  net  vndt  rfuch  conditions  as  are  determined 
 *4„,ZcredmtDef<.  by  the  doBrine  of  faith.  If  it  be  taken  onely  for  an  a6l  of vnderftanding 
 iffefttb  hu  ">"j'"-  as  the  Papifts  take  it,a  man  may  beleeue  it  wicliouc  any  fruit,  becaufc 
 X'jfTwMwrf  '     the  deuils  fo  beleeue ;  but  the  beleefe  of  the  heart  which  the   Scrip- 
 ture intendeth,  importeth  alHancc^and  trull,and  inward  feeling,& 
 
 com- 
 
OfTraditions.  g  ^y 
 
 comfortof  that  which  it  bclccucth,  whilft  thereby  wc  apply  vnto  our 
 fclucs  the  benefitc  of  the  merit  and  pafTion  ot  Chrilt,expc6ling  ther* 
 by  the  remiflion  of  our  fins«But  now  fi  6  noting  of  hults  CM.BiJhop 
 Cometh  to  a  finall  iinfwcr , that  becaulc  S.  lohn  I'pakcth  of  miracles, 
 mt  of  do^rm?, therefore  thefe  words pfoue  nothing  for  the  Jkifctencj  of 
 the  written  word.    VVliere  CM  Perki»s  exception  llili  flandeth  vnre- 
 moued^that  beca'ife  by  miracles  without  dodrinc  wc  cannot  attainc 
 to  tliat  faith  whereby  we  belecuc  that  Chnft  is  the  Son  of  Godrtlicr- 
 forcthcwordsof  the  Euangelilt  cannot  bee  reif rained  to  miracles 
 only.For others  did  miracles,asgrcat,yeag^rf^f^r/^^;i;'C/?r{/?<!?W,  as  hA&'Jf'^' 
 by  example  we  <ee  when'^  l;y  the/hudow  of  V aides bodj  and  by  napkins  'Ciup.  i5."t». 
 &handkerchifesfr9m  T^tftles  body  the  ficke  are  healed,  wliich  we  read  t^n^il^.Taniha 
 not  of  ijJirill  iiimlelfe.By  miracles  therefore  Clirilt  is  not  difcerned  ^"-^"s^ifl"  uft^u 
 vnlcfle  by  doClrincaccopanying  the  fame  he  be  made  knownc  vnto  "um^trtfi^^ 
 vsjand  therefore  tiic  words  ot  the  Euangelill  mult  be  referred  to  the  '^'*'^'  ^.  f^'JT* 
 doctrine  alfo  whereby  he  teacheth  to  make  v(e  of  the   miracles  oifuntEUiujlntau 
 GhriH.So^..^///?wreferreth  the  words  both  to  chofe  things  which  ^^*"  i^^fi'^^'^tn. 
 Chrilt  did  and  iixd'y^Theholy  EHangeliJttcJiifi:thythi:t  Chriji  both  dtd  dZnu'LfSflre 
 andfaide  many  thinges  which  are  not  ypritteny^n<^  for  the  ouerthrowing  ]'ct7mi' 
 of(JU.£t{hops3inlwcr,And  lultifyingofour  alfcrtionhce  addcth:^«r  i'i>.ti.eap.ss. 
 thofe  things  were  chofen  to  be  written^whichfeemedfuffctentfor  the  fal-  DlmTZ'fclTco 
 nation  of  them  that  beleeHe.Cyrtl(^Q9kx:l\\  more  cxprelly : '  tyfU  things  r^''vf'*'"jcd 
 which  Christ  did  are  not  written^bnt  what  the  writers  thought  to  befuf-  Tcrefltarlltlfm 
 fcicnt  as  welltoMching  rontterfation  as  do^rine,   that  (hmiKa  with  right  "^ '""''" 'j"'^ 
 f^uth  wdverttiouswork^  ,we  may  attaine  to  the  kingdom  of Ijrarfen.lt  is  redl%e'^Tperi. 
 not  then  our  colleftion  oncly5but  thus  thefe  ancient  Fathers concei- '""  '^  ^  rtuur,,- 
 ucdjthat  of  the  miracles  and  do6lrinc  ofChrilUb  n)ucii  was  written  cai,r"mpnut!!!I~ 
 as  is  fufflcicnt  toiuftru6lvstotauh,  to  the  attainment  ot  eucrlalbng"""- 
 li^e.  And  this  is  plainly  dcliuered  in  the  words  oi  SJohn^  who  could 
 n  Jt  iiy, Thefe  things  are  written  that  ye  may  bcleettCy  and  bclceiwig  may 
 h.iue eternal' life y  it  there  be  not  that  written  by  the  beleefe  whereof 
 wee  may  obtainc  eternall  life.     Therefore  as  touching  Sawt  ichns 
 GoJpeHconratning  all  things  needefnlltofal(tation,  "Wcc  anlwcr  him  firlt, 
 tliat  mJeede  wee  affirme  that  there  is  no  article  oftaithneceflaric  to 
 laluation,  which  is  not  tobctaughtand  learned  out  of  the  Gofpcll 
 otSJoh;:,  J"econiilv,thcre  is  no  caulcfoto  rellrainethe  wordes,  as 
 if  SaiKt  lohn  would  mcane  onely  in  his  Gofpell  to  comprehend 
 all  that  fliould  be  needefuUfor  the  inftru6lion  of  tlic  Church, Nay  he 
 
 hath. 
 
pGal»4.4» 
 
 ;8  Of  Traditions. 
 
 nach  a  plainc  reference  to  thofc  things  which  were  becfore  written 
 by  CMofes  and  the  Proph£ts,who  allprophecied  ot  the  Alejjias^  the 
 Chrill  and  annoinccd  ot  the  Lord,  in  whom  God  fticuldbee  Gtd 
 >ri/^i'j;Whoiliould  procure  cur  place  with  God,   the  rcmiffionof 
 our  fins  and  cucrlafting  bhile  ^  in  their  rcritir.gsthe  CjoffelL  tpaspro^ 
 m  R-om. t . ».       niffed,  '^  th:y tcfltfiedthe  rtghtcfiufnes  cfCod  hy thefdth  ofleftts  Chrtfi^ 
 n  C^.  J. » r .        fg  allyand  vpcn  all  that  doe  be  U  cue : "  theygnue  yp'itnc^e  that  through  his 
 name  euery  one  that  beleeueth  in  him  Jhi^uld  hake  fo*giueneffe  of  Jimes\ 
 by  thcmthedoftrincotlaluarionwas  from  time  to  time  pubiillicd 
 to  the  Church.  The  perfection  and  accomphfi:nient  of  this  hop« 
 depended  vpon  the  incarnation,  death,  and  refurre(5bon  of  Icfus 
 Chrift.  Thele  things  m  the  P  fnineffe  of  time  God  made  goodj  hefent 
 his  Son  made  of  a  vpomanyandmade  vnderthe  ktve^to  redeeme  them  that 
 werev>^der  the  law :  who  zoth:it  end  1  died  for  curfinr.es  accordi.gto 
 q  i.Cor.s^.?.     the  Serif  tures,  and  was  buried  y  ^nd^.roje  the  third  day  acarding  tothe 
 Scriptures,  It  remained  now  that  it  fhould  be  knownc  that  this  was 
 he  whom  the  Father  had  fealed  and  fcnt  for  the  working  oFour  re- 
 demption,Thcrefore.^»/(?^«toth2t  efftit  (aieth,  Tiicfe  things  arc 
 written,that  ye  may  beleeue  that  this  lelus  is  the  Mc  (Tias,  that  Chrift 
 '  ofwhomMofes  in  the  lave  and  cfrvhcm  the  Tr^phas  dtd  writ e,  the 
 rioh  » 11  4$,  hope ofthe  Fathers, the hght  ol  the  Gentiles,  the  glory  of  Ifrael, 
 thatfo  beleeueingyemay  according  to  the  promile  ot  God  hauc 
 life  through  his  name. Albeit  therefore  he  hath  in  his  Gofpcll  con- 
 prehended  the  fumme  ofall  that  wee  beleeiie,yet  wee  may  concciuc 
 that  lie  vfeth  thofc  words  not  fo  much  to  fet  torth  the  fulnes  of  that 
 that  he  himfelfchath  written,  as  to  fignifie  that  he  ha.ih  fufficitntly 
 fet  foorth  the  accomphfhment  of  thofe  things  which  were  written 
 by  Afo/es  and  the  ProphetSjin  the  bcleefe  whereof  confillcth  the  ob- 
 taining of  eucrlafting  life.  And  yet  thirdly  without  impeachment  of 
 any  thing  already  laid, it  is  very  hkely  that  S,  io^w  writing  his  Gof- 
 pellaft  of  all,  &  compiling  together  the  4.Gorpelsfpaketliere  words 
 not  only  as  touching  that  which  he  himftlf  had  written,  but  alfo  of 
 all  written  by  the  rclt  of  the  Euangelilts,  to  fignifie  the  vfc  therof  in 
 fuchfortasl  hauc  laid,  to  which  Cyri/s  «ords  before  mentioned 
 fccme  to  hauc  refpe6t»  But  howfbeuerwc  will  conceiue  thereof,  we 
 cannot  doubt  but  that  S,  Ichn 'would  giuc  to   vnderftand,  that  by 
 the  written  Gofpeland  word  ofGod,  wecarcfufficiently  iuftruftcd 
 to  tliat  faith  in  Chrift  whereby  wcc  attainc  to  liuc  with  him* 
 
 As 
 
Oftuditions  i^^ 
 
 A^^oxA4.Eip30fs qucftion ^ffSJchnsgofpelUUne  heefufficient^iphat 
 ncedthe  other  three  goffch^the  ty^^^  c^  the  AfcJiUs,c^i^.  itis  buc  his 
 cmkocs  longjW hitli  he  hith  lung  beforc.And  hcc  may  cuen  aswcl 
 fa) , what  needed  any  Euangclift  to  write  any  ftory  which  anoihcr 
 had bcfcie  written? S.CJ^^/^fJr had  writte  thcpafTion  otChrifti 
 wJiat  needed  the  reft  to^  ir.cntio  again  any  thing  that  he  had  written 
 Wiicn  S,  Paulm  the  Epiftlc  to  the  Galathians  had  firft  handled  the 
 qucftion  of  mftificaticn,what  ncedc  was  there  that  he  fhuld  liandlc 
 it  again  in  his  Epiftle  to  the  Romanes?  When  Dauids  thankfgiuing 
 for  deliuerancctrom  his  enemies  wasfctdowncin  the  1 8,Plahnc 
 what  necdcd^hc  fame  to  be  mentioned  againe  in  the  ^  fecond  book  ^  j^sjaueJ  i 
 ci Samuel^.  A  number  of  luch  idle  qucftios  he  might  make  of  diucrs  '* 
 
 things  fct  downe  in  diuers  places  in  the  very  Iclf  e  fame  word s  5c  of 
 an  inBnitc  number  of  (avings  which  haue  other  to  anfwer  tl le  to  the  , 
 
 ver)'  fame  cfteft.  But  the  wifdora  of  God  hath  thus  thought  good 
 toprouide  for  ourlhluation,notoncIylufficicntIy  bui  aboundantly 
 by  the  confent  of  diuers  pcrfons  writing  diuerlly  in  diuers  places  & 
 &  at  diucrs  times,to  confiimc  vs  fo  much  the  more  in  the  beleefe  of 
 tliofc  things  that  arc  written  to  giuc  vs  often  occafion  to  remember 
 and  confider  the  fame  ihir  gs  to  cxcrcifc  our  meditation  and  lludic 
 in  companng  thofc  things  that  are  diuerlly  (ct  downe,  to  ihaipen 
 our  diligence  m  fearchirg  out  the  accord  of  thole  things  ihatlcem 
 to  diffctjto  fct  forth  m  the  variety  of  his  words  the  riches  of  his  wii^ 
 dome^that  there  may  be  therein  both  tocdi^thefimpleand  wcakc 
 and  yet  to  bulie  the  heads  and  vndcrftanding  of  the  learned,  that 
 it  may  neither  be  abhorred  by  the  one  nor  contemned  by  the  other 
 For  thcfc  and  other  caules  it  hath  plcafed  Grd  that  what  is  written 
 fbfflciently  by  oncjlliuld  yet  be  written  by  ether  alfo.But  M/Bijhop 
 in  the  end  liowfocucr  the  matter  go,prcuidethfufficicntly  (or  him 
 fclf.For  he  teileth  vs  finally ,tliat  Althcugh  S.lchr.sgcjpel  were al-fu^ 
 ^ie^yetpjGuldnot  traditictts  be  excluded  A  nd  why  io'xfor  Chnfi/Muh 
 I  in  tt  in  j; /a  me  termes((sazh  he)  that  he  had  much  more  toj^.y  vtito  his  »^- 
 I  foftles,  but  the  J  as  then  being  nctdbleto  be  are  %tyhe  rejt  rued  that  to  bee 
 deliHeredvnte  the  uftefrvards,  And  how  then  muft  we  ihmk  that  he 
 dc\iuctc6ihoic things^.  Marji  cfthefe highmyjieries S.hijnrecordtth 
 \  netntuch i» his geJfeJ after Chnjis refurrti}.ib,C^fo  m^tyofthimmuji 
 I  be diliueredby tradtt/onv^.wr(tten,'Hctc thou feelt  (gentle Reader)a 
 i  budget  large  inough  to  rcceiucall  the  Popes  traditions: wc  fhallnot 
 
 lii  need 
 
8  6q  OfTraditlofts, 
 
 need  to  doubt  now  but  that  he  wil  prouc  what  he  lift ;  if  it  be  for  h{$ 
 turne  wichaut  quetlion  it  was  one  of  chofe  things  that  the  difciples 
 could  not  beare  al  after  Clinft  was  rifenfrom  the  dcad,and  then  he 
 left  it  to  chcm  by  tradition.Bat  I  would  haue  thee  to  obferue  what  a 
 trJ^j'oJm    note  Sy^«/?/«  gauc  long  ago  cocerning  that  fpeech  of  Chrilt:  "^  ^// 
 mftpienttfnmi^  M-  faolifh  hcreticks.T»h9.yet  defire  to  becdled  Chnflias^dyfeekto  colour  the 
 nos  vocari  vaimt prefHmytions  ofthiirdmiceSyeiienfHch as hiimvtfenfe abhorrethjby  the 
 THmfkof^^'^l'vsP^^*^**^^  ofthatfentettcsofthegojpellrohere  Chriflfatth, Ihme many 
 mAxime  exhontt  things  yet  to  fAjv^to  jotijbsit  je  are   not  yet   able  to  beare  thsm:  aiif 
 fenfM.Urazn-MhAc  ^^^^  ^^^  thm^i  whtch  thc  dtfchles  then  were  not  able  to  be  are, 
 
 hc*feMe»tUcoio-  M.Bifh'>pt\\tAhy  ailedging  thispiacetor  trie  aiakih»  aood  oftfieir 
 ^DoJ^nufa'tJid  cradicions,hath  gained  thas  mucii,that  we  muft  now  account  hiiii, 
 h»c mda/j-c.cjua  as  allo  his  fello.vs,  in  the  hke  cafe  amongll/jc///^  hsrst/ck^  who  af- 
 tJltTft/li!poT.  ^fining  wicked  Sc  abhominabledeuices  which  they  cannot  prouc 
 tare;n>;,p<,ttrMt.  vvill  nukc  vs  belccuc  that  they  are  things  which  Clirilt  had  to  fay  to 
 his  difciples  Sc  they  were  no:  able  to  bearc  them.  But  if  Ghrift  had 
 left  anyfuch  matters  to  be  deliuered  by  traditio,the  it  fliuld  vndoub 
 _  tedly  be  kno  wne  which  and  whit  they  were.  We  defire  then  by  M 
 %4,i  'cim7pf?ta'-  'Bfjhop to  be  aduertifcd  particularly  thereo^and  to  know  what thofe 
 TTTa"''i^i'T  ^^^8^^  myftcries  were  which  the  difciples  could  not  bcare.VVhat  fhal 
 fml'Mt  fidi'cerc  wc  tluuk  that  Chrill  fpake  of  that  trafli  which  they  deliuer  vnto  vs 
 "^Xen^iillm  ^^^^^  th  e  name  of  traditios?BuC  S.  Aufiin  again  cutteth  him  ofFfro 
 ■vanuiMxtemerx.  »!  anfwcr  iu  that  bchalf:"  Seeing  Chriji  himfelfhath  binfilent  of  thofe 
 \TJ'^<imvJril  f^^^-^iy'^h  7  ofvs  canfay^hey  are  thefe  &  thefefor  if  he  dare  tofayityhow 
 biu  voUerit,  qi^  doth  he  proxc  it?For  Tvho  is  there /ov^inc  erfo  rajhy  "svho  though  he  fay 
 t^flZZt/diMmoaj  things  thit  are  trne,-t»iUa§,rm:,vi>ithoHt  any  teflimsnyfro  God  that  thofe 
 firmet  ea  ejfe  cjtt*.  are-  the  thmgs  which  Chnfl  wold  notfayffVhich  ofvsjhaldfo do^^  net. 
 ^^erl'no'^tTs^u  tncHrrcanote  of  great  pre fumption^mthauing  any  aptthsrity  either  of  4t 
 faciat&>ioim^xi-.pf.0p(jff  gy.  ^„  sy^poJilefNow  if  It  cinttot  be  known  what  thole  things 
 mi>»c»ipar^  tem,  ^^^^  of  wliich  Chrill  fpake^tlien  UH.Bi(hop  can  haue  no  proofc  for 
 
 rata  .» ncitrrat  in 
 
 qM  mcProph.tica  jj^g^j.  c^-aditios  hcrcby  becaufe  wheras  his  words  import  that  S.  lohn 
 
 TeU  t  ilthortZ"^'  in  his  gofpel  recordcth  fomcwhat  hereof,though  not  much  aftef^he 
 
 X  iohn.is.i5-    refnrre^iton  ofChrt/i,wc  fee  nothing  in  that  which  he  recordcth  but 
 
 ^     '*?• '  7-  •    ^  jj^j.  j.j^g  niatter  of  all  the  reft  may  be  contained  in  the  reft  of  his  and 
 
 the  other  Apoftlcswntings.Buc  for  the  more  full  clearing  of  this 
 
 matter  it  is  to  be  noted,that  our  Sauior  before  hath  (aid  to  his  Apo- 
 
 ftles:  '^  ^11  things  thit  I  haue  heard  of  my  Father  haue  I  made  knorvne 
 
 tayou.^ad  again  in  his  prayer  to  the  Father,^  i  haueginen  vnto  them 
 
 (faith- 
 
OfTraStiom.  55 1 
 
 {'faitfj  hc)the  loDords  vhich  thougauej}  me,  (fr  thej  haue  receiucd thtm. 
 If  Clirift  dcliucrcd  all  the  w  ordcs  ot  God  to  his  difciplcs  before  his 
 death,  then  it  mLft  needs  follow  that  he  dcliuered  no  other  wordcs 
 vnto  them  after  his  rcfurrc6tion.Thcrforcthofc  many  things  which 
 he  had  to  ipeake  vnto  tlicm,  arc  not  to  be  vndei  flood  of  any  other 
 things  then  he  had  taught  them  belorcjbutofair.orefull  &perfcd 
 reuelatio/cr  the  more  iul  &  ptrfe6l  apprehcnficn6:  vnderftanding 
 of  the  fame  things  .To  w  hich^urpole  we  are  againe  to  note  againlt 
 M^'BtJhcfs  fraudulent  collctenjthat  our  Sauiourhercfaithnotjthat 
 he  wold  declare  thofc  things  vnto  them  himfcif  after  his  relurrc6io 
 but  deferreth  the  fame  to  the  coming  of  the  fpirit/aying/ K^xr^«>  a  cha'^'^d' 6 
 ivheK  he  is  come  yvhich  is  theffir'tt  eftruth^he  rptl  leadejcu  trJo  ultrMh  b  chap  7.  [i.^j 
 Now  how  he  fhcuid  lead  them  into  all  truth,  he  hath  before  fiie  wed.  d  a!''fj?  rf*" 
 *  He  ^0iU  uach  n  h  all  things  ^d  trtng  all  things  to  pur  n  mtmbrar.ce  /""^  <tr  adwan. 
 yplmh  1  haue  to/dyeuMc  (hold  teach  the m  aU  thwgsy  not  by  teaching {^}2l/^;"„^f 
 them  other  things,  huthy  i^ni^gine  ^H  things  to  their  rememi^rame  '^/"/"'"'p'rophe. 
 which  they  had  bin  taught  by  ChrTlt  himfclfc.  Therefore  here  Chnft  2  ^uffi0o% 
 laith  further /or  hefhfiUnotJfe^.kfofhim(clfeibHt  y(>hfitfoiuirh€e/hall'*P^''f^"^>,^(-^ 
 he^re  that  fbAlheffaik^M^txthy  he  importeth,that  the  holy  Ghcft  t^/rli^il% 
 {held  fpeake  according  to  his  cxample,&  he  ftil  profefl'eth  that^  hee  f-  . 
 ffetiksthntt  of  him/elf, X.h2X'  he  dothnothirgcf  himfelf.btit  as  thifMhtr  fiukcj^if'^, 
 hath  taught  me  (laith  he)yo  IJfccks  theje  things .  Chnfl  fpakc  ^  not  ef  S^^^'S'"-eor>tra 
 himfelfc^as  ChtyfoJifiW licUth^ipecaff/e he/j^ak} oft oftheLarv ar.d the  v lud^i'^'!,!", 
 1rcphets:for tojfe^ke cfhimf(l},is tojfeake yvtthcfj c r  ktfde the Z^ ».  ^at.llS.^''^T'^ 
 So  then  the  holy  Ghollfhall  net  Ipeake  ci  himfdfe^  but  as  Chrjfl  >>^btbatdtTJdl.m 
 fpakc  according  to  the  words  of  the  Father  in  the  law  and  the  Pro-  J^rrl^w^lS  - 
 pliets,  fo  the  holy  Ghofl  fliould  fpeake  according  to  the  words  of /-^  ittffeex'Im„,', 
 CJirift,  and  thereiorc  according  to  thofe  things  that  are  written  in  \T!!v'£!^'"* 
 the  Law  and  the  Prophets.  Therefore  thofc  many  thirges  which  <?'^'""^'»"«^*f*»» 
 Chrift  had  to  fpcakc  vnto  thcm,and  into  the  truth  and  knowledge  Tdcilf'fd^uw» 
 whereof  the  holy  Ghofl  was  to  Icade  them,  were  no  ether  thingcs  ^'^'^'"'^■^'tamoHtrt 
 but  v^  hat  were  contained  in  the  written  word  of  tlie  Law  and  the  '  I'^i^L'^^udZj, 
 ProphetSjWhercof  as  yet  they  were  not capablcjbccaufc  asyct  they  '^"fn^cudMcavos 
 did  notfo  well  *  know  the  fcrifturey  nor  could  do,  vntillhe  fliould  'uZ'^TJ'wcm. 
 ^ optn their vnderjlunding tht^J thty might vnderfli-.ndthef.nie. Origen  '^""■^fr>taumea. 
 
 i.m  rirtffn  m 
 
 qu* 
 
 Vnderftandeth  the  words  (poke  to  the  ApofllesF  <rj  h  vres  b;  oughi  vp  t^rrf^Mru  *«.- 
 in  the  letter  of  Mofes  Urv^ohrS^utor  feeirq  that  it  was  very  hfirdtopf/l  I'"'''}'"'>t>'>ti* 
 
 _   ,  •' .     I      ,  .  Ill,  It-         1    r  ■'JOirtrocuUttdf 
 
 9Ht  of  their  mtndj  the  pptr.  tons  whu  h  hk  dgr(/Trn  vp  wtth  the  to  thofe  yers  Mm  c.  Ure, 
 I  ii  2  which 
 
g/52  ^fTrAditions. 
 
 winch  vfiere  tdken  to  be  of  God,  fa  as  that  itpJOHldfeeme  impioHf  to  re-' 
 mooas  tkem.  Therefire  wh;re  (fhn^fa-th,Th:f^intfhalllexdeyoH  into 
 altmth^tt  $s(  faith  he)/*;  ifhih.tdfaidy  Into  A!lth:f  truth  ofthofe  things 
 inthefi'rti  -eswhsrsofyehnie  bin  connerfant^  thinking  thereby  tmely  to 
 yporfhif  g^dM^re  is  then  no  wArrant  at  all  for  JM.Bifhops  vn  written 
 myltenes  :  here  is  nothing  as  Origen  conceiucth,  but  that  the  fpiric 
 ihould  atcerwards  inilru6t  them  of  the  abohihing  of  the  ceremonies 
 oiMofeslvNj  which  they  were  not  yit  well  able  to  conceiue.  And    : 
 therefore  againll  all  illuiions  of  heretikcs  pretending  for  their  vn- 
 writcen  traditions  and  doftrines  the  holy  Gholt,  as  the  Church  of 
 Rome  doth,/ljry  fofiom  taking  it  for  granted,  that  what  Chrift  fpakc 
 is  fet  tborth  vnto  vsin  the  writings  of  the  Apoftlcsand  Euangclifts 
 b  chryfoftvtftt-   giueth  this  moft  notable  r\j\e:^  If  any  of  them  who  arepidtoh^ine  the 
 ^JcZ^r^aL  holy  ghoji,  dofp,ake  anything  ofhrnfeft,  &  not  out  ofthegofpellsM- 
 refp  r  t^mftn.    l^gpie  ft  not  *)\viiQi  commcth  and  faith ,/  am  the  comforter  which  chrifi 
 \7ii1nlnex  £-  fromfd  to  thf  ^pofi!es.  Tea  hm  where  doefl  thoH  heare  in  the  Gofpell 
 tiange'ijs,  mn  ere-  f/j^f  thsftM  and  the  moonc  are  creator i^  ^c .Where  readefi  thou  thefe 
 ^d-c  t,Egofifn'  thmgs^ Becaufe  he  readeth  not  thefe  things  written^but  fpeaks  ofhimfelf 
 ^u^^Zmi^Mn  ^^  "^^'^^^f^ft  that  he  hath  not  the  holy  ghojiMt  then  thatfpeaketh  that 
 ^eiwqJTsoi&  that  is  not  writtc,fpeaketh  of  himfclf;&  hcrby  it  is  manifcll  vnto  vs 
 ^cvlde%'hl*c'^^^^^  ^^  ^^  "°^  ^y  ^^^  ^P^"^  of  God,  but  by  a  fallc  and  lying  fpirit,  that 
 Ex  qmnon  le^tt   M^tfljop  and  the  church  of  Rome  doc  tell  vs  of  high  myfleries  dcli- 
 %fii%mwrf  uered  by  Ghrill,  which  are  not  written  in  the  Gofpell  of  Chrirt. 
 
 m^mfs^umeft  _     ^_,     _. 
 
 qjtodnonhabet  jj.  »..  W.   D  I  S  H  O  P  . 
 
 ritjtm fanSum  . 
 
 ThispUce  ofSXohn,1A,Vcrk\n'ipatchedvp  with  another  of  S.  Paul 
 
 «<3ai.i.8.         *  If  we  or  an  Angclfro  bcaue  preach  vnto  you  any  thing  befidsthat 
 
 which  we  hauc  preached,  let  him  be  accurlcd  :  And  to  this  effe^  hee 
 
 blames  the  that  taught  but  a  diners  do5irine  to  that  which  he  bad  taught 
 
 '""  '^  Anfw.Nsw  wemuji  hokjjnto  this gentlem^ns  fingersuhere  were  three 
 
 corruptions  in  the  text  ofSAohn^here  is  one^but  it  is  afonle  one.lnfiead 
 
 of  preaching  vnto  the  another  gofpe/,he  puts  jpr  each  vnto  them  any  othef 
 
 thmgtwhen  there  is  great  dijference  betweene  another  Gofpell^  and  any* 
 
 §therthing.The  Gbfpell  comprehendeth  the  principal  points  effatthy  and 
 
 the  whole  workjfGods  building  in  vr.which  S  Paul  h^e  a  wife  Archi- 
 
 **i.Cpr;?. !  2.     *'^^'  had  laid  in  the  Gdathtanslothers  hts fellow-workmen  might  build 
 
 vpon  itjgold  ,filucr,&  precious  ftoncs,Ty/V/(;^r/r<2^  merit  to  thsmfelnes 
 
 and  thstk^s from  S .  Paul.  M^rry  if  any  (hinld  digge  vp  -that  blejfed 
 
 and 
 
of  Traditions.  %C\ 
 
 Mdonelyfoundation^AYidrfHldUyeDiereone^  himS.  Paul  holdethfor 
 Accurfcd.So  that  thatfaljificatton  of  the  text  is  intollerable'.andyet  rphen 
 nil ts  dene,  nothtngianbevfringedoutofit  to  fr cue  the  rtrittcn  rpord 
 to  comprehend  ali  dcElrme  needfullforjulufititn :  for  5.Paul  Jpeaketh 
 there  onely  of  his  Gofpell^  that  ts  ofhts  preachtng  vnto  the  galathiar/Sy 
 and  not  one  word  of  any  reritten  ^offell'.ne  more  doth  he  in  thatfUceto- 
 TimolhiQjandfo  it  isnothing  tofHrpofc, 
 
 R.  Ab  b  o  t.* 
 
 M*  Btfhop  hath  a  quicke  nofc  to  fmcll  a  fault  in  the  citing  of  a 
 tcxtjwhcre  he  can  fee  none.  The  Greeke  word  {vft.y^i>Al,iQ^aj{  wee 
 tranllate  topreach,  becaufe  wee  haue  no  Englifh  word  that  doth 
 more  ncerly  cxprefle the fignification  of itjand by  prcachin^y^t  al- 
 Wayesvnderftand  the  declaring  of  the  GofpcU  and  word  of  God. 
 The  Rhcmifts  according  to  their  foobfh  mancr  tranllate  It  to f«^<««- 
 ^*r//^r,but  make  Englifh  thereof  and  let  it  be,  to  f  reach/ or  Gc^eli, 
 and  then  the  words  as  they  tranllate  them  are  thus;  *  ty^lthough  roe  ^  Cj,j  ,  - 
 or  an  ^ngell from  heauenf  reach  for gc^elltojof^hcJidethAticvhtchwe  *  * 
 haue  preached  to joH for  go  fj)cli  accurjed  he  he  ♦  sAstvc  haue f aid  b^ore 
 fo  new  I  fay  againe^  if  any  f  reach  toyoufor  geffell  befde  that  which  jou 
 -  haue receiked^accurfed  be  he,Ko\\i  then  AjfB'Jhofs  corre6tion  ary  o- 
 ther  Gofpeliis  not  found  at  all  j  but  that  which  c^.P^r/^w/tranlJa- 
 teth  any  ether  thir.gyis  ncceflarily  vndei  ftoode:for  what  is  it  to  fay,If 
 any  preach  to  you  tor  gofpcl  bcfide  that  which  you  haue  receiued, 
 but  it  any  preach  to  you  for  gofpell^wjy//?;;?^  bcfide  that?  But  here 
 he  will  tell  vs  what  the  G'<?//5^//iSi«S't]iat  he  doth  accrrdmg  lothat 
 ^ifc  manner  as  he  is  wont  to  doe«  The  GeffeU (f^Sth  he  )  cor.taincih 
 
 (the  principal  I  points  offaith^and  the  tvhcie  ypcrke  of  CJods  butt'ur^ig  in  vs 
 Where  we  would  aske  of  him  why  he  only  laith  the  prir.cipall points 
 tff/rf/r^jWhenprefcntlyheaddethj?^^  vholeTvotkecfgcds  building 
 tnvsfSmd)  ittheGolpcllcontaine  the  \rhclewc7ki  cj CJods  buH-^ 
 dina  in  vs, then  it  containcth  not  onely  th::  principi  ll^hxit  all  the 
 points  of  faith.  Thus  hispcnneftilloutrunnes  his  hcad,andgiueth 
 him  not  Icauc  well  to  aduife  of  that  hcelaiih.  Buttlx  Apoltleby 
 thefewords  giueth  vs  to  vnderltand,thathc  had  preached  vnto  the 
 the  whole  dod^rmeof  the  Go(pell,&  that  this  Gcfpcll  which.  l:e  had 
 preached  vnto  them  js  incopatiblc  of  any  doctrine  as  any  n)attcr  of 
 the  Gofpel  &.  do6lrine  of  Cluift  bcfide  it  (elfc.S,v^'/r/f/«  wel  nottth 
 
 Iii  3  that 
 
?64  Of  Traditions. 
 
 ^^ugufi.  in  loan,  that  tlic  Apoftlc  doth  not  fay  ^  more  then  ye  hane  receiued,  bm  hefide 
 *fLfqla'a^c°e^,^l,*^^f''^h'ch,jehaHereceiued,^i  Icauing  them  to  incrcale  more  and 
 /r^prxurg^si^.  more  in  that  do£^rinc  which  they  had  rccciued  ,  but  not  to  admit 
 cVL««.z.^r/».  of  any  other  do6trene  befide  th.ar.  Therefore  Vincentius  Lyrmenfs 
 amtlZ'cttoi  ^^^'^^o^^^if'i' '  To  preach  to  Catholicke  Chrifiians  any  thwgbeftde  that 
 cu prater  id  cjh  d  "tvhichthsj  haHerecemedytt ncuerwas lawfullyit  is nener lawfsillytt eti" 
 ttuZTZmf  «*^^/^^^^^^  ^^i^f'  l^'-  ^»^^^  accurfe  them  who  J^  preach  any  thing  befide 
 tet,nMnquam lice-  TvLu  WAS  oHce  veccmedflt  was alwayss  behoHefnlyit  ts  alwayts  behoeu^ 
 ^^^riSMe^^^/w'-^r^^Ar/Z^-^^f)?^^/^^/^  What  wilM/.3^^  here  dial- 
 *iiqwdjrat:rq^A  IcHgc  Fi^cctttim  Lyr'menfts for faUlfication,  becau(e he laith any thi-if 
 Ift'/fLqlZ'Vot  ^-M^that}  If  he  will  notjthen  let  him  acknowledge  his  owne  folly 
 »porJmtnnnq^:i-r^  ii)  blaming c^,  jerkins  wiiere  there  was  no  caufe  of  blame.  Yec 
 '^llw^Iws^Vfrfe'if  ^'^'7;'^^''^- wilioff^  him  fomc  what  raorc:*^  TaHldothnotfuy, 
 faith  bejfth.y  preach  contrary  thmgSy  or  ifthsyfabytert  thi  rchole  Gof- 
 %YN{'Cd!!if,P^^'^'^^  if  they  preach  kit  euen  a  httle  befide  fhf  Gojpdl,  which  ye  hane 
 eitraria  ammnua-  reccWsd.lf  thcj  weakj^n  butanj  thiy2g^accurfedbe  they.  But  yet  he  ex- 
 7ulgZ}ulZ.  C^Ptecb  that  5.  'JP.wIj}eakeih  only  of  his  GoffellthAtis,  of  his  prea- 
 ttrmt.  verifi  vet  ching  to  the  GaUthutns ,  and  net  one  word  of  any  written  Goffell,  and 
 tttrint  fr^erEuiJ^'^^foy^  that  nothing  Can  bewringcd  out  from  hence  to  prcne  that  the 
 gtita  qmdaccepi.  Written  word  comprehcndeth  alldoEirine  needUlUofdnattonX  anfwer  \ 
 
 pu,etiam  fiamdHU  \  ;       '         \  \        r  i  t  l  ,"Q 
 
 Uefaaarint,  ana  -  '^im  Dy  tlic  vvords  OF  Irensffs,  « ff^e  haue  not  kncywn:  th:  meanes  cjour 
 (fir^^^i  h^  ref  f^{^'^*^^''^  h  ^^  °^^^^  ^^t  by  them  by  whom  the  Gojpellis  come  vnto  vsy 
 itb.  \.  cnp.i.  No'n  tvhich  they  verily  preached  then  (  at  first )  but  afterwards  bythi  willom 
 i7m%'h£tftll  ^°^  ddmered  it  vnto  vs  in  t  be  Script  ures^to  be  thefomdatim  andpiU  [ 
 eot^:iiii:mui  qzaw  lar  ofoHc faith.  This  was  the  auntine  opinion  and  perfwafion  of  the] 
 ^:J^l:iVr.f;S^''^''^^y  that  what  the  Apoftles   Hrlt  preached,  they  aftcnvards 
 Ad  m  quod  q-t:dim  coiTimitted  to  writing,  eftecming  that  to  bee  the  fafeif  and  ^  fureji\ 
 H^^verl:P^>''h  t'^'^^  J^ereby  the  Church  might  be  armed  againft  the  pra61ifcs.J 
 voiuiitatem in  Scrt  of  all  deccitfuU  &  wicked  hcrctickcs  that  would  go  a  bout  to  biingl 
 ^Itrmtfrnd^J^emi^^  thclr  owne  deuicesjvnder  colour  &  fliew  of  the  Apoftles  names*] 
 
 &<ohtr,jnamfidc,BccAaCc  thcteof  whatfoeucr  doftrinc  the  Apoftles  preached  is 
 
 nojirdfiitttrum  •  oLJ  ^i  i  iii,-  t*^f  •! 
 
 f  phii.j.t.        wntten,oc  by  the  auncient  Church  was  holden  lo  to  bejthey  made 
 
 SZ^euam^^n  "°  ^^^"^^  ^°  ^PP^^  ^'^^^^  wotds  to  the  wfitteJi  Gofpel  6c  to  vnder- j 
 ge  udeccsLo  defiil  ftand  theffl  to  be  accurfed  that  preach  any  thing  for  do6lrinc  of  thcl 
 Tr'tpZX7iZ[  GofpclIjWhich  is  not  thereby  warranted  vnto  vs,  Therefore  Chry-  ' 
 vmiconlrMMir.foHome  faith  vpon  thefc  words,that  g  Taulherepreferreth  the  Scnp4 
 
 Jiquidetn  ^iigtb  qttuml,betmagm,tamen  firuifwit  at  mini flri:  ctHcrum  omna  Scrip  i»r*  ntn  a  feruit  fed  ab  vmueA 
 
 "*         tunt 
 
 \k 
 
of  Traditions.  %^<^ 
 
 tftres  before  KAttgels comminifrom  heatten^ndthat  iujlly,  fayth  hc,/or  k  ^«^«jT.""»./*. 
 ^hgels  Jhctt  they  be  great  y  yet  are  butferuam  and  mimfiers  ,  but  till  ^JJjf'ctJo%'' 
 the Scnftures came vntovsr.otfrcmferHcmsjbutfrom  God  the  LorddlcLcccUfia/we 
 pfall.  But  let  ^..XW?;»^  briefly  conclude  this  point,  and  flicw  vs'^'}'''"'"'y'Z 
 
 til-  J  L  r  1    I.  I       r  .  alia  quii  pert  met 
 
 to  wliatthele  words  are  to  be  rcrcrred.  ^  ffhether  concerning  Chrifi,  adfidimv.um^ 
 cr  concern  jngthe  church  ofChrifi,  cr  concerning  Any  thing  that  pertat-  if '^'^^ITS 
 neth  to  ourfatth  and  life  y  yoe  wiilnctfayy  ifrve^  but  euen  as  hegotngfor-  p^randi  &  qM>  dt. 
 ward  ^ddeth,  If  an  Angellfrom  heaucn  Shall  pre  at  h  vntoycu  but  rehat  7r^tlf(uod7a,^ 
 yehauerecemedin  thefcrtpturesoftheLawar.dthe  Cojpell^  accurfed  ''*^ '^'^'""^>'^'^"' 
 he  he.  Ihc  words  of  the  Apoftle  to  Timcthie  of '  commamding  '  not  ^blZtZi^cril 
 to  teach  any  ether  doBrineAoundiD^  to  the  fame  cffcft  astJic  other  i"'''/"^'?'"""  ^'*'"^ 
 do,  doe  yeelde  vs  the  like  collc6lion;  as  we  haue  fccnc  in  them.       i"bt^&"£^'^'!'''' 
 
 euaccip'fiif  <»«*- 
 
 9*  W.  B I s HOP.  i'i!r!m.i.i 
 
 "/ hefourth  teJiimenie.*T^hevfho\cScn^t\irc  is  giuenby  infpira- <J'«'CrxctAe?y» 
 tion  ot  God,  and  is  profitable  to  teach^  to  improue,  to  correft,and  *  2.T»n',3.i6- 
 to  inftruft  to  rightcoufnclIe,that  the  man  of  God  may  bee  abfolutc 
 being  made  perte^  vnto  cuery  good  workc.  In  thefe  rverds  are  con- 
 tailed  (faith  M.  Perkins  )  two  arguments  to  prone  thefufficiencie  of 
 fcrifture :  Thefirfiy  that  which  is  profitable  to  thefe f cure  z//c/,to  teach 
 (allneceffary  truth  ts  net  in  the  text)to  confute  errors ytoconcQi faults 
 in  wanntrs  ^10  iuftru^l  (  all  men  induetie,  isM.  Perkins  his  addition  to 
 the  te.xt )  tkit  isfufficient  tojakation .  'But  thejcnptures  feme  for  all 
 thefe  vfesy  O'C^ 
 
 Anfwer,/  his  text  of  holy  Scripture  isfofarrefromyeelding  our  ad' 
 
 .  uerfaries  fwo  arguments^  that  it  affootdcth  notfo  much  as  any  probable 
 flour  of  half e  one  good  argument.  Infearching  out  the  truejence  cf  holy 
 Seripture^  wee  muji  ohferue  dthgcntly  the  nature  and  proper fgnification 
 oftio;  jrorflf/j^^M.Pcrkins  aljo  notah  out  #/S ,  Auguftine,r«;^fc/:t^ 
 obitBton  of  this  quefltcn:  ivhtch  if  the  Protcft.ntsdidheere  ptrformCt 
 they  wouldmukt  nojw.  h  account  of  this  text :  firS.  Paul  fayth  ontly^ 
 thatallJcriptureis}^xo^lih\c  net  iui^iCitntytotemh^to  nproue^&c. 
 
 "  How  are  they  then  carted  away  with  thdr  t  wne  parttalhjfi  Bionsy  i  hat 
 cannot  dtfctrne  betweene  profitable  and  fufficicnr.  Gooa  ttmbt  r  tspro* 
 jitabletothc  btiildtngofa  houje  ^  but  it  is  not  jufficient  witkop:t  fioncs, 
 fnorter,  and  a  Carpenter,  Secdeferues  welly. 'a  is  alfo  necejfary  to  bring 
 forth  corncy  but  willitfuffic<  oftt  felfcy  without  manuring  of  the  groundy 
 
%66  of  Traditions. 
 
 ^fiafonableweatherfAndtefite-.irpurpofe  more  properly, good tawes 
 are  very  profitable ,  yea  moji  expedient for\  the  good  gouernemcnt  of  the 
 common  wealth '.  bnt  are  theyfujficient  without geoa  cujiomes  ygood go- 
 uerners  andi'udges,  to  fee  the  fame  lawes  ^  cufloms  rightly  vnderjiood 
 anddtely  executed  ?  Euen  fo  the  holy  Scriptures^S .  Paul  affirmeth)are 
 v_ery  profitable^  as  containingvery  good  and  necejfary  matter  ^  both  to 
 teach,  repreue,  and  corre^ :  but  hejayth  ttotj  they  arefujficieKt^or  that 
 they  doe  containe  all  doSirine  needfnllfor  thefefoure  ends.xAnd  therfore 
 to  argue  out  ofS ,  P  ^ulythat  they  are  fitjfictcnt  to  allthofepftrpofesy  when 
 hefnth  on  'y,that  they  are  profit  able  to  them,is  pliinly  not  to  know,  or  not 
 to  care  what  a  manjaith:^  topreffefnch  an  impertinent  cauil  ,fo  often 
 andfo  vehemently  as  the  T^oteflants  doe^  is  nothing  elfe  but  to  bewray 
 V/ito  the  i?^2 different  Reader, either  their  extreme  ignorance,  or  moji  au- 
 diciotis  impHdenie,  that  thinks  they  can  face  out  any  matter,  betx  neucr 
 fo  impertmcKt.The  far/re  anfwer  I  make  vnto  M  .Perkins  his  feccnd  ar- 
 gument out  ofchf  fame  place ,  that  the  holy  Scriptures  bee  profitable  to 
 make  the  mm  of  God  abfclnte,  but  mtftjfcient. 
 
 I  Jay  moreoHcr  that  M.  Perkins  dothfalfly  engUfh  theje  words  TttxTv. 
 j'f  a^/)  into  the  whole  Scriptures,  when  it  ftgmfieth  all  Scripture,  that  is 
 euery  booke  cffcripture^^  is  there  put, to  verifie  that  the  old  Tejlament 
 •nclyferuestoinflruEltofaluation  :  for  inthe  words  next  before.%»^gi\A 
 fbeweth,  how  that  Tivnothic from  his  infancy  had  bin  trained  vp  in  the 
 kj^owledge  of  the  holyS  criptures,   which  (faith  he)  can  inflruci  thee  to 
 faluation :  andannexeth,asthe  confirmation  there  of  the  text  cited.  All 
 Scripture  infpircd  of  God,  is  profitable  toteach,&c»  Now  in  rimo- 
 tsii-QS  infancy  no  part  of  the  newTe figment  was  written  ,  and  therefore 
 all  Script -ire  which  is  here  put  toproue  that  Scripture  which  Timothy 
 in  his  infancy  kne  we,  cannot  but  by  vnreafon.^ble  wrefitngfignifie  more 
 thsnallthebookes oftheoldTefiament  ,  So th^t  there  are^threefoule 
 fatbits  in  this  the  Vrotejiar.ts  ^Achilles^Thefirfi  infalfifcatton  of  the  text 
 that  ft  might  feeme  to  bee  fpoken  of  the  whole,  which  isfpoken  of  euery 
 partt  Thefecond,  inapplyingthatwhichisfpok^nofthe  old/Teflament 
 v>ito  both  the  old  and  new.  The  third,  in  making  that  to  be  all-fuffcient 
 which  S.Paul  dffirmeth  onely  to  beprofitabU.xAndthts  is  all  they  can  fay 
 out  of  the  Scripture  {toproue  that  the  written  wordcontaines  al  do6ir$*je 
 needfulltofaluation'.whereHponl  make  this  inumcihle  argument  againfi 
 them,out  of  their  ownepojition. 
 
 Nothing  is  neceffarjf  to  be  belecHedJbut  that  which  is  written  in  holy 
 
 Scrip-. 
 
of  Traditions ^  %  67 
 
 Scrtptftre*     B'^t  ^in  no  fUce  offcripture  is  it  vpritteny  tloAt  the  rvritteH 
 yvordcontaincs  alldoilrtne  needefuii tofalnatio/j ,  as  hath  beene  prohed. 
 Therefore  it  is  not  necejfary  tofalnation  to  bcUeue  the  rvrttten  word 
 to  contame  alldoBrine  need/nlltofalHation, 
 
 R.Abbot. 
 
 Here  is  a  long  difcourle  and  a  little  anfwcrj  and  gladly  M,  Btjhop 
 would  wind  out  ot  this  lenccnce  oF  the  Aportlc^and  it  will  not  be» 
 The  whole  words  ot  the  Apoltle  entirely  (ctdowne,  willmakc  the 
 Reader  plaincly  to  vnderltand  that  heehath  taken  a  great  dealc  of 
 paines,  andfayd  lull  nothing.    Speaking^to  Timothte  htc  fayth, 
 ?  ThoH  haji  knowne  the  ho'y  Scriptures  of  a  cht/df,  tvh'.c  h  are  ahlif  to  a  2.Tim.  j,  i  j 
 m.^.ke thee rvife vntofaluationthroiigh the f^tth  vehi.his  in  Chrtfi  le- 
 fus.   The  taholefcrtptHre  is^iuen  by  injpiration  of  God,  nr.d  ts  profit  4- 
 ble  toteach,totm^roHe^tocprre^^toinJiruB  in  right eoufnejfe  ,  that 
 the  manofGodm.^.y  be perfe[l  ^betng  perfeElly  infiruEled  to  euery  good 
 werke^   1  he  firit  part  of  which  wordes  doe  fufflciently  inferrc  that 
 which  we  affirmc :  for  if  the  Scriptures  bee  able  to  make  a  man  -wife 
 vntofaUiation  through  thefatth  rvhich  is  in  Chnfi  lefus,  then  they  are 
 Sufficient  to  inllru  tt  a  man  in  all  things  neccilKry  to  (aluatio.  If  they 
 be  not  Sufficient  to  inilru6l  a  man  fti  al  things  neceflary  to  faluation 
 then  can  it  not  be  faid,  that  they  are  able  to  make  a  man  wife  vnto  fal" 
 ftatioH  through  thefatth  which  is  in  Chrifi  lefis.  The  force  of  thefc 
 wordes  cannot  be  deluded  :  euerycye  can  lee  that  if  the  Scriptures 
 bee  able  to  make  aman  wife  vntojaluation  through  the  faith  which  is 
 in  Chrtfi  lefusy  then  all  the  do6lrine  neceflary  to  faith  and  laluation 
 is  conrayned  in  the  Scriptures .   Nowe  for  confirmation  hccreof 
 the  A^o{!ii\t^(\AcK\\,The whole fcripture  isinJpiredcfGcd^  an dts pro- 
 fitable to  teach  (thetnithj  re iw^ro«fj(falfcdoclrine«Sc  error)  to  ctr- 
 rc^(  vice  And  (inns)  to  ffffiru^ righteoujnes.  From  hence  then  we 
 muft  inferrc  that  which  before  is  lay  d,  thatbecaufe  the  Scripture  is 
 able  to  dirc6l  a  man  in  truth  and  righteoufnefle,  therefore  it  is  able 
 to  make  him  wife  vntolaluationbyfaithinChrill  :  for  in  the  em- 
 bracing and  following  ot  truth  and  righteoulhcflc  ,  cor.filUth 
 the  attainement  ofeuerlafting  life.  If  any  man  will  except  and  fay, 
 thatthoughit  teacheth'the  truth  ,  yet  it  tcacheth  not  all  truth 
 nccedarieto  faluation,  hec  wholly  ouerthroweth  the  A  poftles  con- 
 firmation .    For  if  it  doc  not  teach  all  truth  neceffarie  to  fal- 
 uation 
 
Tyf(iV05 
 bl.Tjin.«.n 
 
 S68  of  Traditions. 
 
 uation,  then  it  is  not  able  to  make  a  man  wife  to  faluation  .  It  may 
 be  fayd  to  help  e  towards  it,  but  it  cannot  be  faid  to  be  able  to  doc  it, 
 if  it  containc  not  all  thinges  belonging  to  that  wiicdome  that  con- 
 cerneth  vs  for  the  obtaining  of  faluation.  But  the  Apoftle  telleth  v$ 
 that  it  fo  doth  the  things  by  him  mentioned,  as  that  the  man  cf  Cjod 
 ,     maj  be  abfolnte  or^erfeBy  bei^gperfeBly  mJirkBcd,or  beingfurmfhed 
 £^>jpTis//e-  ^„gipjreparedto  enerygood  worke*  The  man  of  God  is  well  knownc  by 
 vog  aliai  g<,)ip-  ^jj^  piirafc  of  Scripture  to  import  the  minifter  of  God,in  which  fort 
 '*""         the  Apoftle  hath  before  faid  to  71f«w/y5;«>,  ^ 'But  thon  O  mm  cf  God 
 fie  theje  things ^  ^c.  Here  tlicrfore  he  giueth  to  vnderftande  that  the 
 Scripture  is  able  to  make  wife  vnto  iaiuation ,  fo  able  to  inftru6t 
 in  truth  and  righteoufncfl'c,  as  that  therein  the  man  ofGcd,  the  mi- 
 nifter ot  God  findeth  enough  to  make  iiimperfe^i,  and  to  prepare 
 andfurniihhini  to  euery  good  worke*  And  if  there  be  enough  for 
 the  perfeftion  of  the  minifter  of  Gcd,then  lurely  it  muft  needes  fol- 
 low that  much  more  is  it  able  to  perteft  euery  other  man  to  that 
 faith  and  lighteoufnefle  that  fhould  bring  vs  vnto  God.    But  here 
 CJ^,  B'ijhdp  putteth  vs  off  with  three  wifean{wers,by  which  he  wold 
 faine  pertwade  vs  that  wee  altogether  errein  the  citing  of  thefc 
 words.Firft  he  chargeth  vs  with  felfification  of  the  text,becaufe  wee 
 reade,/^^  rvholefcnpure^  wherets  we  fhould  fay ,  all  fcripture  ,  the 
 Greek  words  being  a^So-et  ^f  etpjj  not  importing  as  he  fay  th  the  whale 
 Scripture,  i>ut  euery  part.  But  why  is  this  on  our  part  afalfification, 
 more  then  it  is  in  the  Rhemifts,  to  tranllate  according  to  their  vul- 
 gar interpreter, '-  yroitja.  }j  dliy\^ ,  the  whole  heard :  <^  Tiaca  « ^joAtg,  the 
 yvhole  cittte  :^  71  oi.)n o  (r(^lj  a ^t he  whole  body :  zndi  m  their  Latine  ^Sii 
 jrctv  Tlita  ^h,per  tot  am  vitam,  through  their  whole  life  j  which  they 
 "En^iihythroMgh  all  thetr  life  If  there  bee  no  falfliood  in  thefc  trant 
 lationSj  why  muft  there  needes  be  afalfificacion  m  ours  ?  Yea  and 
 .  •  when  it  is  all  one  with  them  to  (ny, their  whole  life,  and  all  their  Ife^ 
 
 why  muft  it  be  a  fault  in  vs  to  fay  j  the  whole  Scripture ,  where  they 
 fay  allfcripture.    Surely  but  that  malice  blindeth  it  fcltc,  and  vvjI  not 
 fee  that  that  it  doth  lee,  they  woulde  conceiue  that  all  fcripture 
 in  this  place  can  no  otherwilc  bee  taken  but  to  fignific  the  whole 
 8  Aa$.ao.7»    fcripture  ,  cuen  as  clfe  where  by  g  all  the  counfellofGod  wee  vnder- 
 sraffrtv  r  (i  y-  ftju  J  ^^^  ^^^/^  counfellofGod :  in  like  fort  as  where  it  is  fayd ,  ^  ^i 
 KG*     %  iudicas omnemterram,lhouwhtchiudgeJiallthe earth y  ihaxvi  ,  the 
 
 i  ciup,j  5  *».*    ^hoU  gmh:  *  C^mwata  omnidfimo^  calling  together  all  his  houfe,thit 
 
 is, 
 
 2. 
 
 €  MattbuS 
 
 dVeM4' 
 eEphef,4.l6 
 
 fHtb.a.ij. 
 
OfTraditiom.  869 
 
 l%hu  rvhole  houfi  '.  ^  Egreffus  efl  omnis  exeratus  ^Domini  de  terra  kAL-  ^  Exoii.r  »4i 
 g)fti,  blithe  army  of  the  L«rd  departed  out  of  the  larid  of  <iAi.gypt^X.h2X 
 iSythe  whtlearmy : '  Vrofc^la  eji  0mnismultuudofi!iorum  IfraelyAlthe  1  chap.  17.  r« 
 tnultttHd.'oftheihtldrenofifraelwentoutofthedfeitefSm  ,  that  is, 
 the  whole  miJtttHde  :  ^  C  ongreg^thts  omnem  coetum  IJrael^  Thou  (halt  ""  ^""'•^* ?• 
 gather  to!Tether  all  the  congre'g^.ttcnof  Ifracl^  tlut  is,  thcivhofe  congre^ 
 gation :  with  infinite  other  examples  ot  tlic  hke  fort.  And  feeing  the  . 
 
 Apoltle,wheninthe  ^xo^Gixixo^the fcri^tures  are  able  to  make  thee 
 rptfe  v/itef.lHation,  mult  needes  be  vnderftood  to  mcanccollefitue, 
 the  wiiole  Scripture,  becaufe  it  cannot  be  fayd  oteuery  pare  of  the 
 Scripture  that  is  able  lb  to  doe,  what  is  it  but  wilfull  dotage  to  vii- 
 dcritand^///fr/jpf«r^  as  mcnt  othcrwife  m  the  proofe  ?  Efpecially 
 wlien  It  IS  fo  apparant,  that  that  which  the  Apollle  affirmeth  in  the 
 proofe,fittethtothew/7r/<-/r*))/«rf5and(o  inferreth  that  which  is 
 propounded  to  bceproued.  but  canpot  as,^cc  to  e»ery  p.irt  of  the 
 yCr/pt/^r*?*  becaufe  euery  part  of  the  Icnpture  is  not  profitable  to  all 
 tiiofc  vfes,  to  tcitch,  to  tmpreue,  to  correfl^  t)  infirnU:  in  righteoufneffe^ 
 Hce  will  fay  that  thofe  vies  are  not  allioyntly  to  bee  vndcrftood, 
 but  by  difiun6^ion,  euery  part  is  profitable'eith.er  to  teach,  or  to  im- 
 proue,  ortocorrc6l,  ortoinUrudinrighteoulhcflejthoughitbcc 
 not  profitable  to  all  thefe.  But  in  thus  faying  hee  quite  oucrthrow- 
 cth  the  Aportlcs  confirination,  for  it  doth  not  follow,  that  becaufe 
 eucry  part  of  the  Scripture  is  profitable  eythcrto  teach,  or  to  im- 
 proue,  or  to  corre6t3  or  to  inftrudt  in  rightcoulneire,  diercfore  the 
 Scriptures  are  able  to  make  a  man  wife  to  faluation  ,  bccaulcthat 
 may  be  fayd  of  the  firft  chapter  of  Genefis,  or  any  other  hke,that  it 
 is  profitable  eitherto  teach,  or  to  improue,  or  to  corie61,  or  to  in- 
 ftru6linrighteoufneflc,  that  is,  to  one  or  other  of  thefe  vfes,  and 
 yet  it  cannot  be  fayd,  X.\\2X.\t\sabL'tomakeamAn  veife  to  faluntion  < 
 
 through  the  faith  which  is  in  Chriji  lefus.  Ihcrcfore  the  words  of  tJie 
 Apoftlc  muft  be  vnderftood  oUhe  whole fcrtpture^  which  being  able 
 tottach^toimprcpiey^cM  conlequcntly  able  tojmakea  man  wile 
 vntofaliution  through  faith  in  Chrilt,  And  hereby  his  other  cauill 
 is  taken  away,  that  we  WAke  that  to  be  ^ill  fujfiaefjt  which  »S.  Tauf  af- 
 firmeth cmly  to  be  profitable,  FoftheApolue  nametli  not  profitable 
 as  to  diminiOi  any  thing  fro  lufficiencic,  but  reckoning  it  to  be  pro- 
 fitable to  all  thofe  vfes  that  iiee  exprellcth ,  he  leaucth  it  plainely  to 
 be  vndcrftood,  that  it  is  fufEcicnt  to  that  tiiat  hee  would  conclude 
 
 ihcrby 
 
Zjo  OfTraditms. 
 
 thereby.  For  vnlelle  it  be  in  fuch  fore  profitable,  as  that  it  be  fuffici- 
 ent  to  tcachjto  improoue,to  corrc6t,  to  inftruft,  it  cannot  be  able  to 
 mal^  a  man  wtfe  tojaliiation  thfohgh  thsfatth  wkich  ts  in  Chrifi  iefus. 
 Therefore ^/i^^«<iif,»ialludingasitfeemeth to  this  place,  fayth, 
 r  ^than.cenfra    n  jjy^ Schptiires betngholy andmfpired ofGod^are by  themJelHesfa^" 
 ldfJ.stffic-.°'nt'    ctenttoth&injlru^ioncftrHth.    U^i.Z?//Z'^/>^inftances  therefore  are 
 g»iifwp^-r  C^/i"-*  friuolous  and  vaine*  Timber  is  pre jitahle for  the  building  of  ahoy. fe^ 
 Zta  Serif  iJ.r/ad  but  it  is  not  profitable  for  all  thofe  vies  that  conccrnc  the   building, 
 ^enm^i  triprntii-  q^^  houlc,  and  thcrcfore  it  is  not  fufficient.  But  the  Apoftlc  noteth 
 the  fcripture  to  be  profitable  for  all  thofe  vfes  that  concerne  the  buil- 
 ding of  the  houfe  of  God :  and  becaule  it  is  fo,  therefore  it  is  fuffici- 
 cnt  for  that  building ,  The  Iccond  is  againft  hiinfclfe,  for  although 
 there  muft  be  one  to  fow  thefeede,  yet  the  feed  it  lelfe  is  fufficicnt 
 wherewith  to  fow  the  ground  :and  cuen  lo,  although  there  mult^bc 
 one  to  teach,  to  improue,  to  f  orreft,  to  inftruft,  yet  the  holy  Scrip- 
 ture is  fufficient  wherewith  to  doe  all  thefc,  ^'hixdXy, gocdlatves are 
 profitable  ( faith  he) for  the  goodgmerr-ment   of  the  Qcmmcn-rvealtht 
 hnt  they  are  not fMJficie7itvpithout  goo  dgouermrs  md  Judges.  And  be 
 lawcsneuerfo  fufficicnt  for  the  common-wealth,  yet  they  auailc 
 nothing  without  gouerncrs  and  iudgcs  fcruing  to  put  them  in  exc- 
 cution.Euen  fb  we  fay^that  albeit  the  holy  fcriptures  do  fufficiently 
 inftr  u6l  vs  what  do6lrine  is  to  be  taught ,  yet  all  is  vaine  if  there  bee 
 none  to  teach  it.  But  what  a  witlcs  cauill  is  this,  that  when  queflion 
 is  of  the  do6i:rine  of  the  Scriptures,   whether  it  be  fo  fufficient    as 
 that  they  which  teach  are  to  teach  no  other,     they  obie6f  that  the 
 do6lrine  of  the  fcriptures  is  not  fufficient  without  one  to  teach  AVe 
 tell  him  therefore againe,  that,  as  where  lawes  arc  fufficicnt  to  go- 
 uerne  by,  good  gouerncrs  and  ludges  being  neceflary  for  execution 
 thereof,  are  to  iuuge  and  gouernc  onely  by  lawes ;  ib  the  do6lrinc 
 of  the  holy  Scriptures  being  fufficient  to  teach  by,  though  teachers 
 be  neceflary  for  the  teaching  thereof,  )ct  they  are  to  teach  nothing 
 but  oncIy  by  the  Scripture,  and  therein  onely  is  it  that  we  affirme 
 thelufficicncyof  the  Scriptyre.  But  in  humane  lawes  that  fuffici- 
 cncie is  ncuer found,  they  neuerfit  all  occalions  and  vies  of  the 
 commonwealth,  ncuer  meetc  with  all  inconueniences  and  mif- 
 chicfcs,  ncuer  determined  all  controuerfies  and  caufes,  neuer  pro- 
 uidc  fo  pcrfcftly  for  the  right,    but  that  it  prooueth  to  fome  mans 
 wrong,  and  therefore  thoughthcybcprofitable,yct  they  arc  not 
 
 pro 
 
of  Traditions.  J7I 
 
 profitable  cucry  manner  of  way.  In  the  holy  Scripture  the  Apoftic 
 tcachcthvsicisotherwile,  it  Icrueth  vs  tor  all  occafions  towards 
 God  :  there  IS  nothing  thai  concernetlivs,  bui  cither  by  teaching 
 orreproouing,  or  correclmg,  or  inllru6ting,  itapplyeth  it  leltc 
 vntovs:  ^^  'Jhereisfioficl^ujfeofthemmde  (faith  ^jy/?m«,  referring  '>cypnan.ded»fi 
 iumfclfe  to  thelc  words  or  tiie  Apollle  )  ta  yvhich  the  holy  Scripture  ZTmi?Hr,7ljTrbM 
 jecideth  not  a prefent  remedy  :P  AUth'inq,esare emdent  M^dckargfiiikh  "<"'<>" P'-ff""rt. 
 
 •'^i       ^  n         \  I       I       I     I    c  t      r  I  /T-         medium dthwa 
 
 Chryfijtotn)  by  tht  holy  bcnpt^ires,    whatjoetter  tht/igcs  are  necejjary  jcripturtfuppedi- 
 they  are  mamfeji.     The  fcripturcs  therefore  are  in  luch  lore  profi-  ""'^l^  ^„  ^^  ^ 
 table,  as  that  they  are  fufPicientaUo  fully  to  inllru6lvs  as  touching  Thij.homyomnu 
 the  meanes  of  obtaining  eternall  lite,  As  for  cullonies,  tl>ey  may  l'.'f'nf"Jtr,^^l 
 .  haue  their  place  and  vfeamongft  the lawes  of  men,    but  amongll  ru  diy.wu.-^MxcHH- 
 thelawesofGodtheyhauc  no     phcc.  ^  Bt^canfe  Chnfte onely  is  Znljlpffunu"'' 
 t§  be  heard  (  faith  Cyprian)  ivee  are  not  to  re  garde  ivhat  any  before  vs  1 0/"--''-  »•'/'•?• 
 hdththoMghtf.t to beedone, but tvhat Chnfijirji didy vcho ts before  till :  A„diZiuIl^*^on 
 for  roe  are  not  to  follow  the  CH^omeofmenJout  the  truth  of  God,  ^  Chriji  '^  ""endcndHm 
 (faith  TerttillUn)  called  not  htmfelfe  cujiome  but  truth.     CM  ♦  BiPio^  JsfadZZpH- 
 therefore  dealcth  but  idlely  to  allcadge  the  exorbitant  andlawleffc  ''^,7^^'/^^^","'^ 
 curtomcs  of  comon  wealthsjas  a  colour  for  traditions  in  the  church  cimji^puerfe- 
 ofChnft.  His  laft  exception  is,  tha:  the  fcrtptures  here  ffcken  <f  ZT.n^'JnZZ. 
 Tvhich  Timothy  k^ewfrom  his  infancies  could  be  no  other  but  the  fcrip-  dmemfequt  opor  - 
 t»res  of  the  oldTefidmenty    becaufe  no  part  of  the  nerv  Tejiament  was  ll'J"'^"  '^"'■'"" 
 the  ft  v^ritten,  a»d  therefore  that  that  ts  herefaid  cannot  but  by  vnreajo-  r  'rcrtui  de  vdm 
 nable  wrefiingftgmfie  more  then  the  old  Fejiament,  charging  vs  here-  run^^Zn" 
 upon  witli  fal/ification  in  applying  it  to  both  the  old  and  new,    Wlierc  co„fueiHd:r,cm 
 the  vaine  man  doth  notice  that  he  exceedingly  ftrengthcnetli  the  ^"•2"'"*'""'" 
 argument  againll  himfelfrfor  if  S .  P.t»/ could  iiy  that  the  Scriptures 
 of  the  old  Teilament  were  able  to  make  amanwifevyito  falu-.ttcn 
 by  the f  nth  of  Chriji^   how  much  more  is  it  true    of  tiie  Icriptures  c^y^rjije 
 no.v  that  they  are  able  fo  to  doe,  when  as  by  the  new  fcftament  fo  "/'f'^/j'j^f^f,"yrt 
 much  light  is  added  for  the   electing  of  the   old  ?  The    dodnne  »'^WfLro;,c»,  .-,„ 
 which  the  Apoltles  preached  in  the'new  Telbment,  tliey  confir-  TJ^jlfuio'Z'^ 
 med  by  the  old.  They  taught  no  other  faith  but  what  was  contained  '■•"• 
 therein,  oncly  the  faith  was  more  plaienly  and  deercly  deliucrcd  by  ,^!,/" '7'1?;»4 
 tliem,  becaufe  as  S*  ^ufim  faith,'  w  the  old  T(Jl.,njent  the  new  is  hta-  vruna  fnr.t  ,.on 
 den^  iindinthcnew  Tefiamtnt  is  the  manifcfliygif  the  old}  ihetttws  /■j.sviref:^'^ 
 (faith  he)  arediuerSybntthefaithisone.  Seeing  then  the  old  telta-  """««i" 
 ment  was  fufficicnt  to  inllru6t  men  to  the  faith  of  Cbrift,  and  die 
 
 inltriidioQ 
 
S72  of  Traditions. 
 
 inftru6lion  thereof  notwithftanding  is  much  more  manifeHIy  deli 
 
 uered  in  the  new,  and  no  other  faith  is  taught  in  the  new  tcftament 
 
 then  is  contcined  m  the  ol  d,  who  doth  not  fee  that  the  conclufion 
 
 ftandeth  ftrong  on  our  part,thatinuch  more  the  fcripture  now  con 
 
 taineth  all  doftrinc  neccflary  to  inftru  Qt  vs  to  the  faitii  of  Chrirt?Al- . 
 
 beit  It  is  not  true  which  M.BtJhop  faith,  that  S,  Vaul  meaneth  here 
 
 onlychefchpturcsoftheold  teftament.  For  although  whcnTiViw- 
 
 ^^Z  was  a  child,  there  were  no  other  fcnptures  but  onely  of  the  old 
 
 teilamentj  yet  when  paul  wrote  thefc  words  to  Timothy^  the  grca- 
 
 teft  pait  of  the  books  of  the  new  tcftament  were  extant.  Hce  wrote 
 
 H  %X\m.\.6,    this  cpiftle  newly  before  his  death,  as  appcarcth  by  tliat  he  faith,"/ 
 
 tan  now  read)  to  be  offers  d^  and  the  time  of  my  departing  is  at  hand  He . 
 
 had  then  written  al  the  reft  of  his  epiftles,as  we  may  cafily  conceiue 
 
 neither  is  it  likely  but  tiiat  the  gofpels  of  MatheUfy  Murke  and  Luke, 
 
 with  the  A  6ls  of  the  Apoftles,were  written  before  that  time,  the  fidi 
 
 by  S.AfathcTv  being  teftiiicd  to  be  written  at  the  time  of  Ta^/s  firft 
 
 s iren.u.  ?.m.t.    imprifonment  at KoiuQ^dc^^foKftdt^g  the  Church  there,yvhcTc  S  Luke 
 
 in  fforu^  Ln^ua  makcs  an  end  of  the  hiftory  of  the  At^s  of  the  Apoftles,  after  which 
 
 fcnptstramedidit  (jcing  not  long  aftcr  the  beginning  of  the  raigne  of  Nf  ro,the  apoftle 
 
 tr^etPat^T^o-  liucd  for  thc  Ipacc  of  1 2 .  or  1 3. y cares  being  put  to  death  in  the  y  74. 
 
 Trf^Sn^c!'  ycareofthcfameNfr<?.OfS.w4yi^/gofpcll  itisallomanifeft,  bc- 
 
 cUfiam..  caufe  he  died  ^  in  the  Z,jeare  ofNero^  as  Hterome  ieftificth,  fix yearcs 
 
 l^H"JrfnMtai.  ^cforc  S.  Tau/s  death,and  therfore  before  the  writing  of  this  cpiftic 
 
 MortumeftM.      Thc  Ukcalfo  is  plaincofthc  forfficr  cpiftlc  of  ^.P^f/tf^-jas  appcarcth 
 
 Neronu  armo.&    £^^  ^^^^  l^-g  f^cond  cpiftlc  was  written  about  the  fame  time  that  S. 
 
 ^ndrid.  Taul wrot  this  fccond  epiftle  to  7imethy^S*Veter  b eing  put  to  death 
 
 at  the  lame  time  as  i'.P^/y/ was,  and  faying  as  he  doth  m  the  fame 
 
 aa.PeM.l4-      fecondepidlei^  Ikpowth^tthetifneisat  hand  thatlmuftiay  dovne 
 
 this  my  tabernacle.  Now  therefore  fo  many  of  the  bookcs  of  the  new 
 
 teftament  bcingcxtant  at  that  time,  who  can  doubt    bat  that  thc 
 
 Apoftle  naming  all  fcripture  did  (peake  of  thofc  bookcs,  vnlciTc  hee 
 
 will  be  fo  mad  as  to  fay,  that  at  that  time  they  were  no  Scriptures: 
 
 And  as  when  we  fay  that  a  man  hath  known  the  lawes  fro  achild,wc 
 
 do  not  mcanc  to  reftraine  his  knowledge  only  to  thofe  lawes  which 
 
 were  when  he  was  a  child,  but  will  fignific  his  knowledge  alfo  of 
 
 fuch lawes  as haue bin nnccmade:euenfo when  theApolUe  faith, 
 
 thsitTifffothy  had  known  thc  fcripturesfrom  a  child,hc  would  giuc 
 
 to  vndcritad,that  he  was  conuerfantnot  only  in  the  Scriptures  that 
 
 then 
 
of  Traditions  ^y  a 
 
 tlien  were,but  alfo  in  fucli  other  as  from  time  to  time  tlienccforward 
 were  written  for  the  fame  vfc.  NaywhowouMmakecjueftjon,  but 
 thatthe  Apoftle  fetteth  downe  by   the  direction  of  the  Jiolv  Ghoft 
 tliis  commendation  oi all  Scripture ,    would  hereby  giuc  vs  to  vn- 
 derftand  what  to  conceiuc  of  other  Icripturesalfb  that  were  to  be 
 pubhlhed  afterwards:  Therefore  CM.B:{hop  hath  hitherto  anfwercd 
 nothing,  to  take  away  the  euidcnceof  the  argumcnttakcn  out  of 
 thewordesofthcApoftIe,and  the  Proteftants  Achilles  isftronger 
 then  that  he  may  take  vpon  him  the  partot  Hc6tor  to  encounter 
 therewith.  But  yet  well  fare  a  good  ftomacke,  for  though  he  haue 
 faid  as  good  as  nothing,  yet  he  (ctreth  a  good  face  vpon  the  matter 
 and  concludeth  this  point  with  an  inuincthle  argnmenty  hke  the  w- 
 HUicihh  name  of  Spaine :  Nothing  is  nece^ary  to  be  beleeuedbftt    that 
 whtch ts written  tn holy  Scr^tHres,Wtty  tr ue,'S«/  in  noplace ofScrp'. 
 tfire  ts  it  written,that  the  writtemvord  contame s all doElrine  needfttll 
 to  jalHation,as  hath  bene pr one d.  But  this  is  not  true:  the  proofes  that 
 it  doth  lb, are  pregnant  and  ciccrc :  but  his  proofes  to  the  contrary 
 arc  childifli  and  vame^  and  therefore  his  conclufion  cannot    hold 
 In  Heed  therefore  ofhis  prefumed  and  inwincible  argument, we  wifli 
 him  to  confider  this.  Whatfoeucr  the  written  woordc  teachcth  vs 
 ofitfcke,  thatisnecellfarytobebeleeued.     Butthc  written  word 
 teachcth  vs  conce  rning  it   felfc,  th  at  it  is  able  to  make  vs  wife  tofal" 
 uat  ion  throu^  the  faith  which    isinChriJi  lefus^      It  is   necefl'ary 
 therefor?  for  vs  to  beleeuc  that  it  can  fo,  and  therefore  to  reic<S  all 
 do^b-ine  that  cannot  be  approoued  and  warranted  thereby. 
 
 lo.   W.  Bishop 
 
 :  A>tdhy  the  fame  principle  I  might  reiiSl  all  teflimonj  of  t/^htujui- 
 fff.asftfedltfJfe^iftheScnptfire  be/b  all-ffijficient  as  they  hold.Tet  let 
 ttr  hearewhat  tefiimonie.M.  Pcrkins  b/tngs  out  of  antiquitie  infanour 
 ij  hts  caufe, 
 
 TertulUan  y4;>-(>,  take  from  herctickes  the  opinions  which  they  ^ 
 defend  with  the  Heathens,  that  ihey  may  defend  their  <jueil:ons  ~ 
 by  Scripture  alone,  and  they  cannot  lUnd. 
 
 An(\\ .Here  fcriptnre  alone  is  oppofed  (ds  eufry  one  m  tyfeejvnto  the 
 writings  of  heathen  atuhorsyAndnttto  the  tradttuni  of  the    ^poflbs  , 
 
 and 
 
S74  OfTraditions, 
 
 and  therefore  maketh  mthwg  ag^.hfi  them,  Againe^  /kith  M.  Perkins 
 out  ofthefiime  author :  Wc  need  no  curiofi  tie  alter  Icfus  Ciinft^nor 
 mquifition  after  the  GoipcU,  when  wc  bclccucir,  wc  defire  to  be 
 Iccuc  nothing  befidcs  it :  for  this  we  muft  belecuc,  that  there  h  no- 
 thing clfe  which  wc  may  beleeue. 
 
 Anfwer,  Bj  the  Gefpell  there  ts  vtiderjioodallour  C  hriJiUndo^rine 
 written  andvnvcritten^^  not  only  the  rorttten  vpord^ithefoure  Euan- 
 gelifisy  elje  voejhould  r.ot  beleeue  the  ^AEIs  of  the  tAfoJileSy  or  their  Epi- 
 jilesy  m  more  then  tradil^pns :  which  C  hrijiian  doElrine  written  and  vn- 
 written,  we  onely  beleeue  by  dinine  faith  \  to  dl  other  authors  wee  giue 
 fuch  credit  as  thetr  wriiings  doe  defcrue.lf any  mart  dcfirtto  fee  Ttrtui- 
 lians  iudgement  of  traditions,  let  htm  reed  his  hooke  effrejcripions  a^ 
 gainfi  hertticki^where  he  auerreth  th^at  traditions ferue  hater  then  the 
 fcripturesthemfeluesto  confute  all  herefieSiherttickes  Alwayes  either 
 not  allowmgallthebookesoffcripture,  creljeferuertingthejenfeapd 
 mcaningof  the  fcriftures.  *Aridin  his  bo  c/^  dc  Corona  militis,  he  fur" 
 mallypropojeth  this  qutjito ^whether  traditions  vnwritten  are  to  be  ad- 
 mitted or  no  :  and  anfwcreth  by  many  inj}ances,that  they  mufi  be  recep- 
 uedj  concluding  thus'.Vov  tlicfe  and  the  hkc  points  if  thou  require  law 
 out  ofthe  Scriptures,  thou  fhaltfinde  none  :  but  tradition  is  alled- 
 ged  to  be  the  author  of  them.  Cuftome  the  confirmcr,  and  Faith 
 the  obferuer.  So  that  nothing  is  more  certaitte  then  that  TcrtuUiaH 
 thought  vnwritten  Traditions  necejfary  to  be  beleeued^ 
 
 • 
 
 •  R.  Abb  o  T 
 
 It  foUoweth  not  that  antiquicie  is  needleflcj  though  all  doftrinc 
 
 needfull  to  faluation  be  contained  in  the  Scriptures,  becauieanti- 
 
 quitiegiuethvsinanygoodandprcfitablcheif.es  for  attaining  to 
 
 the  vnderftandingof  many  places  and  ftorics  of  the  fcripturc,when 
 
 yet  it  teacheih  vs  to  admi:  otno  doftrmebut  wiiat  is  proued  thcrC"* 
 
 *Jj!i/'rtrT:  by«The  firft  tcftimony  alleadgcd  by  M,  Terl^nshom oiTertulltani 
 
 ticii  ejtitt  cK.m        a  Takcfrom  heretickjs  when  they  conceiue  like  the  heathen,  or  what  the 
 
 fimvtdfjsul'-   ^'^^^  ^^  conceiue^    that  ihey  may  determine  their  quffions  only  by  the 
 
 lur,  cjHa,c»nci,  E-  friptures^  and  they  cannot  jiand  Af,  'Bijhop  telleth  vs  for  anfwerjthat 
 
 ft'de  fit^tnrU     TortulUonoppofeth fcripturc  aloKeto  the  Writings  of  heathen  authcrSi 
 
 ^tlTi^""'^      »tf/^  te  the  traditions  of  the  tApoflles,  andtherfore  maketh  nothing  agatnji 
 
 fi^relm^ourHuu  thcm^   But  2Vrt»//w»  fpcskcth  not  any  dung  there  of  heathen  au- 
 
 tJiorSy 
 
ofTraditions.  %^^ 
 
 thors,but  of  hcathcnifli  realbns  3c  fancies  whcrby  hcvctickcs  plead 
 againlt  the  myllerics  ot  taith,  as  tlierc  hcc  giuctli  cxaiDplc  by  the 
 rciHrrc6tion  ot  the  dead.  Hcrequircth  them  to  forgo  thcle,  and  to 
 bring  their  qucftionsonely  to  the  Scriptures,  or  to  the  Scriptures 
 alone.  Now  to  fay  tliat  he  oppofeth  not  Scripture  alotte  to  the  tra- 
 ditions of  the  Apoltles,  is  a  ndiculous  iuafion,  when  as  by  calling 
 them  thus  to  0nely  ScriftHre,  he  giueth  to  vndcriland  that  he  knew 
 no  fuch  traditions  belonging  to  matters  of  do6lrine  and  faith,  for 
 determining  of  queftions  that  might  arife  thereof.  For  whether  he 
 opj^iofethclameto  heathen  authors  or  to  heathcnifli  reafons,  wee 
 may  well  take  it  to  be  abfurd,  that  he  fhould  require  hcretickcs  to 
 be  brought  only  to  Scripture,  ifitbcascJ^f.^//Z'c^  telleth  vsthat 
 qucftions  cannot  bee  determined  oncly  by  the  Scriptures,  orifhec 
 thought  any  other  mcanes  to  bee  as  ncceflarie  as  the  Scriptures  for 
 the  determining  of  the.  But  this  fcntence  hath  not  fo  much  ftrength 
 by  itielfe,  as  it  hath  by  that  that  is  cited  together  with  it;  i^  fVee),l'!'p^stllTn 
 fjeednocf4riofitie-¥ifterrhrtftler$is^  nor  inqniry  further  after  the  GoC-  ^f  ofiu*  cunoft- 
 pell:  rohen  we  belt  eue  that^  tve  dejire  t»  btleeue  no  more: for  this  we  be-  hj„m,mc  wqnt. 
 leenr^th.u  there  is  nothiigfptrtherfor  vs  to  beleene*  Where  when  M,  /"""■' P'fi  £»"»"-• 
 'Si/hop  laithjthat  by  th?  GcIfcUts  to  be  vnderpodallour  Chnfiian  do-  ^UTrf^^^M 
 ttrine,  fo  farre  he  faith  truly,but  when  hee  addeth,  wntten  or  vhwrit-  ^'f^""?^'^^' 
 teriy  hee  beggetli  the  quellion,  and  his  Commentarie  gocth  with-  c,^m\rZ'cT''J!. 
 out  tlie  compaffe  of  TertHllians  text.  He  fhould  by  plaine  example  '^''^,^\l"^f 
 or  reafon  haue  giuen  vs  to  vnderlland  that  TertnUMn  by  the  Gojpeil  Tncicblm^!' 
 importcth  any  do6irinevn\vritten:othenvifehecmay  wcUthinkc 
 that  we  fcornc  his  interpretation,  hauing  no  warrant  of  it  but  iiis 
 owne  word  TertulU.n  Ipakeoftlic  Gofpcll  as  the  ApolUc  doth,  cRom.i,,. 
 who   faich<:  that  God  before  promtfed  it  by  his  prophets  in  the  holy  dCap..6.j<. 
 Scrz/jr/zr^rj-jand  that  It  was  ^*  cpentd  Atidpfibltfhedf.mor.glt  aU  ra.ttons\^lei^-j' 
 bytheScrift'-resofthe'^Prophets*  We  haue  liardbcctore  outof/r^- B^"-/^'^!'"'- 
 ntus  that  =  the  G  jptll  which  the  ,^pf}/es  frfi pr.-achfd.thty after-  '^wdly/irZ'r, 
 wardes  committed  to  writina,  to  be  the  foundation  and  ptlUr  of  our  fu  ith^  'I'  ^"' '"'""  '^' 
 
 I  L'  ^1       r  n  It/1       I  I  ■         I  jicuf  duit^pt. 
 
 and  out  ot  Chryfcjtomc^zmt  *  tojpeakf  Any  thir.g  thrifts  mt  written,  is}ioiu.<,fidaveri 
 tofpeiikeofhi.7:feife,r.n'lntotit  of  the  gojpc/l.    So  doth  Baji/  of  the  \''J"u''",''''!r'' 
 wordofG'^d  vidScripture,  make  one  and  the  fame  thing,  anddc-  ilrblmUt, 
 nicth  that  there  is  any  word  of  God  btfide  the  Scripture,  favina;  "i'"i"j'i""^ 
 K  Jfwh.J  foeuer  ij  not  ofpnh  be  jinre,  and  faith  come  by  hearirg^and  ^^r,piur.in,  .ft. 
 he.trtngby  the  word  (f  God,  then  what Jsener  is  befide  the  holy  So-ip-}".'^^'"J^;^';^^ 
 
 Kkk  tHrCi 
 
876- 
 
 Of Traditions. 
 
 tnr!,hcAHfeit  intHoffaithisfims.  If  there  be  no  GofpcU  bat  writ- 
 ten, no  word  ofGod  but  Scrip:ure,then  furely  TertalliMn'^hcn  he 
 faxh,  chat  we  nsed  no  inqHiriefHrthir  after  the  Gof^dl^  takech  away 
 Tradicions,  and  Icaiiech  no  place  for  doctrtne  vnwritcen.  Whereas 
 he  faicli,  that  by  tlis  Qofpell  is  mtvidcrfloodc  onelj  the  -wrtttenivord 
 dfthefj'ir:  EHangeltfls,\\Q  talketh  idlely,becaulc  no  man  vndcrllood 
 icfo.  Thedo6^anedeIiueredincheA6lsand  Epiftlcsof  the  Apo- 
 ftles,  IS  no  Icfl'v  the  do6trine  ofthc  Gofpell,  then  chat  that  is  recor- 
 ded b  /  tiie  foiire  Eu mgehlts.   But  here  toy^^  TertttlUans  indgement 
 oftraditi  ns^  heercferrech  his  R^Adcr  to  the  fame  Tertullians  books  of 
 'Prefcriptio  is  ag itnji  heretick^s.    Now  this  fcutence  alledgcd  by  M^ 
 'Perl^'js  was  taken  out  of  that  bookc,  although  hee  quoted  not  the 
 place,  which  .l/.^^Z&^yj  knew  not,  becaule  indeedehee  had  neucr 
 read  the  booke.    Therefore  this  that  hee  here  faith,  hee  faith  it  only 
 by  hearefay,&  for  ought  he  kno  weth  TertnlUan  may  as  vy.cl  fpeakc; 
 againrt  Traditions,  as  any  thing  for  them.  And  tl)^  truth  is,  that 
 TertnUhn  fpeaketh  no  otherwife  for  Traditions,  tlipn  doihlrenatts 
 whom*  hee  cited  before  inhisEpiftletotheKing,  whomelhauc 
 fhewsd  to  make  nothing  atalifory^.  ^/y&£»^jpurpofe.  Theocca- 
 fion  of  both  their  (pcechcs  was  the  fame,  hauing  to  do  with  wicked 
 and  blafphemous  hcretickes,  who  admitted  '"'of  the  fcripturesno 
 other vi^ife  thcnthcy  hft  thsrafelucs,  reie6tingthe  bookes  thatfpc- 
 cially  made  againft  them,  and  by  additions  &  detractions  framing. 
 'Z^J'Yf^''^^'^^^ookQS\\h\c\\thcy^i'3L  receiuc to ferue their  owneturne,  and 
 aitquat'cm  ht,-  by  thcir  wicked  glofl'es  wrefting  the  words  of  fcriptrj-c  to  the. 
 ^ra^prAnM       mamtcnance  of  their  damnable  errors.  They  tooke  vpon  them  to 
 uerfis  expf,:i„..     know  uiore  then  the  Apoftles,  laying,  that  the  holy  Glioft  which 
 c»L~''""i    <^'"ift  promifed  to  fend,was  not  giuen  to  the  Apoilles,but  to  the, 
 iDuunt Paraeie'Sioxh^K,  the  Montanifts  affirmed,  that  '  the  holy  Ghofl  fpake  more 
 diTife'qfifmchZ  ^^'"g^  ^'''  ^^ontanusythen  Chrifi  dtdcommtt  to  the  goffell,  ^  not  onelj 
 fli*>»  ''  E»'*met<iiTnore  but  greater  atid  better  things.  Wiienthey  were  vrged  by  the ; 
 protHiiTe  teachers  otthe  Church  with  thefc  corruptions  and  falfifications, 
 
 ^  they  Tvere  ready  to  ayjfip£r,thAt  the  ctrrHptmgof  the  Scriptures  and 
 falfe  expofttions  thereof  were  rathir  founde  tvtth  them'.    bymeancSj 
 'iAuitcri.t  Scrip    whcFcof  thetc  was  HO  cndof  rcafoning  with  them,   becaule  they 
 /S#7^-;ferr«;«couldhoIdthcmtono  ccrtaine  grounds  wherupon  to  proceed  a^ 
 ^"endaci^Mf,rr\   gainll  theitt.  Hereupon  rirr/«//i;«;/ referred  men  as  /r(f»<c«/ did,  to 
 conlider  the  Churches  planted  by  the  Apoftles,  and  which  had  had 
 
 contiV 
 
 h  TcrtulUan.de 
 
 fr/tfcrpt.IJia 
 hare/is  non  red- 
 fjf  qnafdam 
 Scrjpturaf,^ 
 fiqttiu  recipit 
 aditSiianibui  ^ 
 detraClionibiiS 
 ad  diSpoJttionem 
 iuftitHtifuitn- 
 terttertit,  ^  (I 
 
 protu'ijj'e 
 kH»jir;pfi 
 haberit  11, lot 
 retorq'4eyc;^c. 
 
 anoL.iputin 
 
of  Traditions.  S77 
 
 continuance  of  Paftors  and  teachers  from  thcm,by  them  to  learnc  1  s»prA.fea./^. 
 what  faith  and  dcaniic  was  dchucred  by  the  Apcftlcs,  as  notdou-  ""  "'T^Tl 
 bting  but  what  they  dchucred  was  the  truth,  as '  who  deutfednfithinf  "U^uidtr^fl'tutum 
 of  their  or,ne^l;utfaithffiUjaJJigr>cdtothe  TiAticiss  the  dc^irine  whuh  tdfJZi'Z'di 
 theyh^drecemcdofChrtfl.  Hccfetteth  it  downe  as  a  principle,  that '''''"'""  ""''"'"• 
 vndoubtedly  ™  there  was  feme  9ne  And  certair.e  thing  affojntcd  hy  ayfeshn'^fuf 
 ^  ^^^ftfor  the  nations  to  btleene :  that  wh»tfoeuer  that  was,c hrift  vn  "'^".1"''" ^'Z'"*- 
 i  doubtedly  dchucred  i:  to  his  Apoftles,"  whom  hee  chcfeto  he  tea-  mli$'rTs'&*cSi 
 !  chers  (fall nations^  and  there fc  re  that  no  ot  hi  r  Treat  ht  rs  are  to  be  re-  ^^""'f"**^  ^peftcU  > 
 
 It  I  ^1      n  ;i  ri  -I  1  ^        mtfitadprsdtcan^ 
 
 cetued  but  whom  Chrijt  afpyftted:u\7tio  lay  tJiat  cither  the  ^yifofiles  d,'.m,rp,xfiribi- 
 :  l^uwMt  all  thiftgsy  or  did  not  frakek^owne  all  things  to  allme^,  /s  ""to  ^,Z^il',2fpr'/df' 
 ;  reprone C hriji as fcndir.gx/lfpfiles either vnfuffcientjor net dcalingfm- c'it'ores,^uam ^H»t 
 ply  andpUtncly.  Taking  it  then  for  graunted,  that  the  A  poftlcs  dc-  oSTralSl: 
 liuered  all  truth  to  the  Ch.urch,  he  moueth  another  doubt  thatliap-  l^x^'rcfuhcnfitn. 
 ly  the  Churches  haddc  erred,  and  forfakcn  that  which  at  firft  wasitrj/ilTr' 
 deliueredby  the  Apoltles.  To  this  therefore  he  anfwercthjthatPir"'"/""^'""-/^'"/'!'- 
 is  rot  likely,  if  the  churches  had  errcdy  that  beh.gfo  many  andfo  greats  "It.       " '      * 
 they  Jhouldin  error  Itqht  allvpon  one  faith  :  that  t  hey  would  fur  elyhaue  V^^dvinftml, 
 ivarteatn  thetr  error  onejrom  another^  becaufe  where  thi  re  arc  many  •» vMmfidcm  «- 
 goi>.ff  but  by  hap.  they  cannot  all  hapten  vpon  the/^.  me  end    1  herefore  '"f  ""'•;  ^"""'^  i 
 what  with  many  ts found  one  (laitn  he  )  it  is  no  matter  of t  rror,  but  that  "« -^"t**  tft  exHwi 
 \  that  wasfirfl  delmered  vnto  them.  He  gocch  on  further  to  i^^c\^c,ih2LC7!rtarmT 
 it  is  the  marke  of  truth  °.  to  beefirfi^  and  that  wkn  ccmethin  after  is  /«  Etdejiarum.c^ 
 I  be  reputed  a  lye,  as  appeareth  by  the  Parable  wherein  thegocdjecde  cr  l^'JX^^^if 
 j  whetitc  was  firf}fowedy  and  then  afterwardes  the  t.ires.  ihusby  thecr~'"""''''''.'""fi'^- 
 \  der  It  is  fo  manifyi  (iSinhhc)  that  that  is  ofthe  Lord, and  true  J  which  u'^!"' 
 I  wasfirfl  deltucred,  but  that  flrange  an dfaljc, which  is  afterwitdes  c^  me  '^  ^■^'^^"ff**^'- 
 I  tn.  Nott'c  if  any  of  them  would  dare  to  challenge  to  thtnifclucs  \\x]'lZx'!mvlnuu 
 '  antiquitieoftlic  ApclHcs,  hewilleth  them  '  tofhcw  tht  oricmall  vf^f-^'"'"''^ 
 I  their  churches,   ar.dihe  fiac^  fjion  i]  thtir  B  y-icps  pcm  the  ty-tef,les,'^>d<m,tx,iim 
 I  which  if tliere  had  bene  i.nv  luch,  they  miaht  ealily  haue  done   t Jiis  '•'*''i*'\P'"f<>'* 
 eingvcry  htlemoretlitnahundredycresaltcrthe  t'.nicotthe  A-<>"f(oordhtm4- 
 I  poftles.But witliall he uedarcth^that fuch opinions oi thcns as w ere'/'^""""''^' 
 '  mctioncd  in  the  time  of  the  apoftles, '  were  by  the  ^pcflles/hi  wee  ^  ^i""  oHodfttprmt 
 
 IrMdiiumidautern 
 
 txt  rail  turn  &fal- 
 
 I  ftm  quod  fit  pifttrtM  immijjHm.     r  SijM4  audent  ft  inttrfirere  ttatiy^poficlic*,  vt  idfovidtMtMrat^feplii  1r»dtt4 
 
 I   ^uiafub  ^ptjiolu  futrHrrt,  ptff'umtu  die  ere.  Eedant  tr^o  orients  Ecclefiarum  (mrum,  eueluant  ord'mem  EpiCcep$rHm 
 
 \  juorum,  ire.  I  S^t  turcf-'b  ^IpojliHsfwritiit.ab  tjfdem  ^poflolu  (y  demonjirat*  ir  dilcraxt. 
 
 Kl^lf^z  renounced 
 
S78  ofTrdclitions. 
 
 mw^wf^jwherof  he  giueth  fundry  exaraplcsjof  denying  the  rcfar- 
 iSZZltl^r'  region,  otobrcruingcircumcifi  on,  of  forbidding  manage,  of  der 
 dM»  tut  lam  tiinc  Hying  thc  Godhcad  or  manhood  of  Chnft,  ot  worilupping  Angels, 
 {;SS/l';t'  and  luchhke  condemned  in  the  wricingcs  of  the  Apoltles.  t  Thus 
 tmcfitemnt  jcm:    ( (-j^jj^  jj^  >j  ,^^  J  (hall the  moYC  eafily  be  tradnced,  whtleli  they  are  found 
 
 nafiimpMey&c.      ^  ,  1  1  "  t  1  r     J       r  )     r     1 
 
 SvAurgoftdem  Cither to  hxHC  bcenc  then,  ortoh.metakeu  Any jeedes  jromthoje that 
 nmcfwitai  i]ncm  ^^^^  ^^^,^^  -p ^y. yp}jgj}j,f.  f}j.y  ^g  yjgyp  the  (ante  JomeTphat  more  polifhed 
 
 toexpol,mres,(jKX  ,  r       1       1      1    ■       1        ^      n,        •  \  '  J        r  n  J 
 
 fub^pofloiurudcs  andpnedywhichmthe  ApojtlesttmesTvere  yst  ruac  anavnpijhionea, 
 habetfttamex;.d:  fljgy  Ij^^^jg  f'^r^i^-  condemnation  from  thence :  or  whether  they  were  one 
 alts  cjyydon  iiu.  thsit^  (insL  othtY  hxHs  finccfprung  vp,  which  y:t  hane  borrowed  fome  opi~ 
 foftS!'rt^filnt!  ffi^^sfrom  thsmyftirely  in  berngpartakers  with  them  tn  their  preaching 
 &q:tu[d^mex:iih  thcj  m'iji  nccdes  cilfo  be partakcTS  of  thsir  cohdemKation,  ^^ndalbett 
 7u"!t]Zb^nT/clZ  ^^«7 didnot participate  with  thoje that  werefo cdd:/?m:d,yer(Ciith  he) 
 c->conforiiHm'jr:t-  there (hould, prciudice  bs  taken againjl them  one! j  for  their  latter  age^ 
 ttn^mnec'ejfeeflco  ^ciyig  fo  nrich  ths\rat her  covruptions  of  the  truth,  for  that  they  are  not 
 [onmm  dumnatio  ji,  j^  ^^/^  ^^j"  nnm  dbj  the  .ApoflUs :  whence  it  isfo  much  the  mors  cer' 
 de  dam'naticmpar  tame,  th  it  they  iT.r^^  thcfe  which  then  it  was  foretold  fhould  be  in  the  time 
 uciparentrnjea  fg  comeWtvcxXiion  hc  fefcrrcth  his  Reader  to  fundry  particular  chur- 
 
 tatefoUpr*iKd:ca     .  *  n-ji        n  t      ^  r   1         i     ni  J     t     • 
 
 rentur,ta>.t6mi-  QhQ*>,^  where  wereJttU  Bijhops  in  the  Jeatcs  of  the  Apofties,  and  thetr 
 TonffTyoT  ^^^^^^^'^'«^^  Epiflles  were fitll ready  as  of  the  Corinthians,  the  "Ph'tltp- 
 mminatA.Vndefirpi'tnSy  the  Thejfalonians,  the  Ephefians^  the  Romanes,  which  toge- 
 "^^ealTadhlTtuc  thsr  with  the  ^phricane  churches  acknowledged  one  God,  the  Crea* 
 ■'Witiabantur  toHr  of  thewholcwo'-ldy  and Icfns  Chrifl cfthe  Z^trgin  ^Mary,  the 
 urlrcHrreEcU-  '^Onne  of  the  Creator,  andths  refujrrcBion  ofthefle/h  ;  ioyningthe/aw 
 fi.u  ^pofioiicM  1-  and  the  Prophetswirh  the  writings  of  the  Euangeltfies  and  ^po flies, 
 Lc  VMi'Lh-t^  and  thence  df^rining  thatfatth.  Thus  had  hee  before  fet  downe  the 
 P^ohuimjmio-  doulriiieandfairh,  which  in  all  thistreatife  hee  thus  laboureth  to 
 tadq^ai^i'pp^^^,  vphold  and  maintaine :  *-The  rule  of  faith  is  th<s,to  beleeue  that  there 
 ^'""■<:'^^'ur*  corn  is  fifjg  onlyCod.^.ndthe  fame  no  other  but  the  Creator  of  the  worlde^ 
 Proxima-^jiub;.^  ivho  bj  bts  wordfirfl  cfallfentfoorth,  made  alithtnges  of  nothing.  7  he 
 thma.:  huU'Co-  /-^^g,  ypQY^  callc  d  hts  Son.was  vnder  the  name  of  God  dmerfly  feen  of  the 
 Sii^dAUcedoma  Patnark^s,  euer  mere  heard  m  the  Trophets,  last  cy  all  by  the  jptrtt 
 
 haiits  Piji'.ppos  ^c 
 
 fi  Italu  <td  acei,  habn  T^onanam,  ti^c.  C»m ^phricanii  tjno^tie Ecclcf^s  ctnteftatitr :  vnum  Deum  titU't,  Creatortm 
 ■vn:it'!rfitatu  ir  lefitmChrijiHrr.  esVtrgme  Maria,  fiUum  Cnatoris,  ir  carnu  refurreBtonem  ;  legem  lir  Prcpheta4 
 fi^TtfExangelicii  ir ^pojlolicis litem  mifceSj^inde  fidemportnt  (am,&c.  xl{e,gitlaefi  autem fide:  ilia fcibcet auA 
 credititr  vnitm  omniiio ■Otum ejfe,>iec nlium  attdmmnndi  Creatarem,  qui vniaerfa prodttxent  de  nth  h  per  verbum 
 
 ftwm prifnoarrnimm ensijjliwt,  '&c, Sups rcfi vt dem«n9rttnftt an htc nofir* dtUrina,  cwui regttlam  fttpra edidimu*  d* 
 ^^pfjioUrttrntrAdnwuecenftalHr, 
 
 and 
 
of  Traditions.  879 
 
 (^  fffKver  eftke  Father  n^s  brought  into  the  ftrgin  AiAry^m^deficJh  in 
 hor  tftmbe^  At.dbarighL  rrtt  cf  her  did  thep^.rt  cflefus  C  hnji-.freached  J  ^' '- ""  ""/< 
 thert€tfoorih  the  new /aw  *r.d  the  tieic  ffimtf:  cf  the  ki»gdcme  ofhcA-  f^  '„thuadZ.d:. 
 uen^yvroHght  rKmxcles^and  betKg  nailed  t»  a  crejjey  rofe  againe  the  third  "'"''  w=i*"'i*** 
 dajy  and  lo  fortli  according  to  the  articles  of  Chriftian  belecfcVpon  'c"d'mfi"<julm 
 the  allcrtion  of  this  rule  he  infcrrcthjthat  y  fuhthe  truth  mufi  be  ^d-^"lf^^^^f^'!-^ 
 ifidged  to  the  mrvho  vcalke  in  that  rule  rvhtch  the  (^hurch  had  dciiuered  chnjis,  cbrijftu 
 f(m  the  ^fcples,thc  JfcjilesfrowChrift.&C^'rtfifi'rH  Cod,  xtypas  l^;^:^;^"^,, 
 ncrebj  ajffired  which  he  h^d  be  fore  prof  ounded,thdt  the  herettckes  were  F'>J'""'>P' (iff - 
 ret  tobe  admitted  to  diJputAtun  by  the  Script  ures^who  withent  the'ildlitu"dJiL 
 Scriptures  were  proued  to  haue  no  title  to  the  Scriptures.  Therefore  f  or  y^'f"^!"''  candtm 
 conclufion  of  ail  this  Kee  faith  that  '^  the  ccrrt^pting  cf  the  Scriptures  pnuoUrZum 
 and  of  the  weAtmg  thereof,  mufl  bee  reckcned  to  bee  there  where  there  '>>*'"  f'"*  Sfri/-. 
 was  found  dinerCtne  of  doHnnefrcfnthe  ^criptures.Tcrthej  Claiili  he)  adScrpt^-M 
 who  mter.dcdto  teai  h  cthet  wje^hatl  neede  othttwije  to  dtfpoje  eft  he  ik-  ^yXT,"^^! 
 firurrter.ts  cfdcflrtheand  teachirg.  For  they  could  net  te^ch  ctherwije,  Scnpturr.rum  & 
 except  they  hadftnjewhatotheiwtfewherebyto  tcAch.Butcn  the  ^GTi^'aduiuratlTdt- 
 trarie  i\i\chc  hnh:,^  s  their  ccrruptin^ofdc  Eiritje  could  ret  haue  fuc'?**^*"^'*  '},-i^i>* 
 ceffe  without corriipttrj^  o)  the  iufirumtntthereef:  fo  neither  ceuldin--  ,lill^;'J^(f'"^'/_ 
 tegntie  erfoundnejj'e  cfdoRnne  hMueJioed  with  vs^  without  the  inte-  Sl}p>utfH:tpr»~ 
 grttie  efthofe  iujirtiments  by  which  doElrine  is  handled.Fcr  i/.  our  Scrif~dVc^7iXc'jftta 
 tures  what  is  there  certr<i^ietcvs  ?  Whathauewe  brot.qht  in  ^f '^/^f '"/'"' "'"""'''j- 
 cwne^thatjemewhat heirgfcurdtn the hcnpturesthento tor.tr arie^we  »it,.ta doifnr,*. 
 Jhould  rery.edie  by  addirg  cr  taking  awry^or  changir.g  any  thit.g  i  What  ^IZn^'^^i'^^^ 
 we  are  the  fame  are  the  Scriptures  euenfrtm  their  begir.nirg « FrctK  the'i»"rt,nf,aiitir 
 we  are  euerfmce  tk  re  was  nothing  otherwife  then  we  f.re ,  T  his  is  the  ^dtlrn'tsuut** 
 briefe  fun-! me  c fall  that  rfym/Z/^rw in  that  bookc  faith,  pertinent  to'"""'"'/'''"'/'' 
 the  matter  here  iii  hand,  w  herein  as  there  is  nothing  in  faucur  of  fct^^i^/"^ 
 the caule  which  M.Bt(hep  maintaincth,  lo  there  ismuch  tofcce  q\:' f""orrupuia 
 ferued  for  the  opp ugning  and  conuincing  thei  cof.  Fir ft.it  is  app a- '£!',!^&''Zu 
 rant  that  Tcrtullian  here  fiaith  not  a  word  for  the  auouching  ot  any"'"<?"''^  ''''^"' 
 doftrine  bcfidc  the  Scripture,  but  onely  for  irftifyingthe  dcftrine/'rlTr^^frl- 
 that  is  contained  in  the5'cripturc.    The  hcrctickes  crpiiencd  the  '""''^''"P"' 
 maine  and  tundamentall  grounds  of  Chnftian  faith,  ccrcern]ng<^-'f*''.£f(OT;« 
 the  vniiie  of  the  Godhead,  the  creation  of  the  wcrld,tf:c  GcdhzdZiZZ^'rlT 
 and  incarnation  of  Chrift,the  refurre^ion  oftJie  dead,  the  coming '7'">^ ''<■/"■''/"■»• 
 
 aliqmd  cintr*. 
 ,   rttm  ti  irinScr pturt) difrthtnfum detralhmi  Vcl  adunionevrl  irMnfmntatione  rtmtdi'rtmwf  ^odfHmm,h$t 
 funt  tndt  Scriplurt  ab  imtiofuo.Ex  ilUtfunim  antiquum  mhl  ahttrfHit  auam  CHrnM, 
 
 '  Kkk3  '  of 
 
 tmm 
 
g^9  of  Traditions. 
 
 ofchc  holy  Qhoft,  and  fandry  other  fuch  hkc.   They  rcie6^ed  fuch . 
 whole  bookes,  and  razed  fuch  teftimonies  of  Scripture  as  cui* 
 dentlymiideagaintlthcin,  affianing  the  (amc  nocco  hauc  bene 
 a  cntT^Mare.    wriccen  b/  the  Apolllcs,  or  by  any  diuinc  infpiracion,  "  bm  fotjied 
 lib.^.contraria    ^^^  y^^  (bmstuiitis  that  thcy  were  to  correB  &  reforms  thofe  things 
 ^liiltct-     whichtheApoftlcs  had  written.    Therefore  albeit  the  points  in 
 fiira;,tiacum      qvieftion  vvcrc  maniieilly  decided  by  clcare  teftimony  of  Scripture, 
 ^^I'lff/rtSli     yetthcaurhoricic  of  Scripture  bemg;  rcieclcd  and  rcfufed,  it  was 
 b*"/?*'"'/-      ncccirarie  for  many  mens  fatisfa6li6nto  take  fomc  other  courfc 
 /c  fcm^er'emln-    for  the  conui6ling  of  them.  Hereupon  Iiec  referred  men  to  the  con- 
 fmvSfitn     ^deration  of  the  ApoftoUcke  G  lurches  where  the  do6trine  of  the 
 ub. i.cag. i.Em'en-  faith of Chrift  was  moll renowmedly  plantcd^and had  fucceffiucly 
 iTJJ!^'^"      continued  from  the  time  of  the  Apollles,  that  by  the  tellimonie  of 
 thofe  Cliurchcs  it  might  appcare,  both  that  the  Scriptures  were 
 authenticall  and  true,  and  that  the  do6lrinc  auouched  againftthc. 
 Heretickcs,  was  no  otiier  but  what  the  Apoftles  t.hemfelues  by  thq^ 
 inftitution  of  Chrifte  had  jn  thofe  Scriptures  deliuered  to  thfi 
 Cliurch«  In  which  ci^fe  they  did  nothing  clfe  but  what  we  alio  hauc 
 done,  when  vpon  exception  taken  againft  vs ,  as  vfing  the  Scrip- 
 tures partially  for  the  maintenance  of  our  religion,  which  yet  cuery 
 eye  may  fee  to  bee  clcarely  iuftified  thereby ,wec  haue  further  allcd- 
 ged  the  tradition  of  the  Church,  and-fhewcd  by  pregnant  and  cx- 
 preffe  teftimonieand  witneffe  of  theauncient  Fathers  and  Coun- 
 eels,  both  that  wee  acknowledge  all  thofe  Scriptures  which  were 
 with  them  vndoubtedly  approued  for  Canonicall.  and  doe  gather 
 no  other  alTertions  or  dod^rines ,  but  what  by  them  were  gathered 
 from  thence.  And  HM,  'Btjhof  will  not  hereupon  Conclude  vs  to 
 be  patrons  oftheir  traditions,  as  weefuppofehce  will  not  then  let 
 him  know  that  he  abufeth  TertuU*iUiy\n  fccking  to  make  him  a  fup- 
 porter  thereof,  who  did  nothing  incfFc6t  but  what  wee  doc :  let 
 him  take  knowledge  ofhisowne  lingular  falfliood  and  trecheric, 
 inalledgingafpeech  oftradttioK,  which  importetli  no  more  but 
 the  written  dodrine  ofthc  Scripture,  thereby  to  colour  their  tra- 
 ditions, which  arc  both  beefide  and  contrarie  to  the  Scripture. 
 Yea  and  his  trecherie  is  fo  muchchc  greater  in  this  generall  na- 
 ming of  TertHllians  booke  of  Vrefcriptions  as  making  for  their 
 traditions,  forthat7Vr?«//w'7,  which  is  fecondly  here  to  bee  no- 
 ted, dothplainelyaffirmc,  that  whatthej  are,  tbs  Scrtpturet  arcy 
 
 thac 
 
of  Traditions.  SSi' 
 
 that  is,  that  they  taught  nothingbut  what  the  Scripture  had  taught 
 them,  yea  and  rhat  intcgritie  ot  faith  couldc  net  hauc  ftoodc  with 
 them,  but  by  the  integntic  of  the  Scriptures,by  which  the  do<f^rinc 
 of  faith  is  managed  and  taught,  thereby  fignifving  that  albeit  by 
 the  iniportunitieofhcretickestliey  were  forced  to  appcale  to  the 
 tradition  of  the  churches,   yet  that  neither  tlieir  fafetie,  nor  the 
 fftfctie  of  the  churciies  to  which  they  appealed  ftoodc  in  tradition, 
 but  mhauing  the  Scriptures  entire  as  they  were  firit  dchueredvn- 
 to  them,  that  out  of  thcmthey  might  teach  what  was  firft  dehue- 
 red.  Yea  and  that  fo,  as  they  needed  no  adding  to  the  .Jcriptures 
 i  nor  taking  from  them,  nor  changing  of  any  thing,    for  thcfaluing 
 ;  of  any  thing  wliich  they  taught,  whereby  it  appeareth,  tliat  hec 
 meant  not  to  Icaue  any  place  tor  vnwritten  do6irines,  or  any  fuch 
 traditions  as  the  church  of  Rome  dcfendcth  againft  theplainc  let- 
 ter and  cxpr«  fle  word  of  holy  Scriptures^onely  by  taking  vpon  her 
 I  to  make  fuch  meaning  thereof  as  may  not  touch  her  deuiccs,  how- 
 I  focuer they  containe  impious  idolatrie  and  blafphemieagainft  God, 
 and  the  apparent  diilionour  of  the  name  of  Chnft.  Againe,wee  arc 
 to  note,  that  he  tcachcth  it  to  haue  hcntfome  one  ccrtaine  matter  of 
 dc6lrine,  which  chhft  at  the  firft  deliucred  tohis  Apoftlcs,andthc 
 Apoftlcs  to  the  church  .-that  that  onely  is  true  which  was  thus  de- 
 liucred at  firft,  but  whatfoeuer  fince  hath  come  in,is  erronious  and 
 falfe.  lo  which purpofe elfewhcre alfo he giueth this prefcription, 
 that  ^  rte  Are  there  to  c^rme  theferuertitjg  of  the  rnUy   yehere  there  is  c  c»ntr. Martin 
 found  laternejje  of  time :  and  againe,  that "  auihoritte  is  to  bcejeeUed  ?„f  ;/;;;Xt. 
 to  thAt  that  is  the  mere  Auncient^    hut  that  to  i>efrewdicAted  of  corruf-  uruerjio  vh$p«fir 
 tion,  •ffhichfhallbe^rouedto  be  the  fktter.     Therefore  in  the  wordes  ''^^^"X^i 
 formerly  allcdged,  we  fee  he  maketh  it  a  certainc  marke  of  corrup  pr^jcr.Ltr.sMMtbo- 
 tion  and  ii\i\^ood,ret  to  h^.ne  beenenamedor mentioned  by  the^'pe-  7^!^tf!'r„tHr% 
 files.     Now  if  by  this  prcfcnpiion  we  examine  the  do^rine  of  Po-  rprrfcnicm  v,ti- 
 perie,  wee  ftiall  cafily  perceiue  and  lindc,that  m  it  is  ihc pernertirg  of  ,,^rcwnc,t^. 
 the  rule,    as  wherein  there  are  fo  many  dcuices  ncucr  mentioned 
 by  the  Apoftlcs,     yea  which  hadde  iieythcr   name  nor  place 
 for  many  hundreds,  yea  fome  not  for  a  thoufande  ycares  or 
 more  atter  the  nme  of  the  Apollles,  as  hath  beene  declared  before 
 in  anfwere  of  the  EpilUe  to  the  King.    This  is  a  true  and 
 ccrtaine  rule,     and  neceffary  to  bee  obfcrucd,  and  wee  learnc 
 
 K  k  k  4  thereby 
 
%^X^  ofTrdditions, 
 
 thereby  to  condemnte  for  noueltics  and  humane  prcf«mptions 
 
 whatfocucrhach  not  warrant  from  thebcginning,and  to  admitteof 
 
 no  faith  or  do6lrine,buc  what  the  church  rcccmcd  immediatly  from 
 
 thcApoftles,  and  the  Apoftlcs  from  Ghrift,  and  Chrift  from  God. 
 
 And  becaulewhatChriltrcceiued  from  God  hathwitnelle  of  the- 
 
 Law  and  the  Propliccs,  as  wee  hauc  feene  before  out  oiQhryfojiome 
 
 ^         therefore  we  are  to  know,  that  there  is  no  do^rinc  trucly  affirmed 
 
 as  belonging  to  the  new  teftamcnt,  which  hath  not  confirmation 
 
 and  tcftimohic  from  the  old.  Fourthly,  we  fee  that  albeit  TertHllian. 
 
 did  refcrre  his  Reader  to  tradiuion^  yetkee  tookc  Jiot  his  witneflc; 
 
 oftradiciononcly  from  the  church  of  Rome,  but  alfo  from  other^ 
 
 churches  which  were  founded  by  thcApoftles  as  well  as  it.    So 
 
 doth  he  aKb  in  another  place,  (aying:  f  Let  vsfee  what  mtlke  the  Co^ 
 
 if.^pdflmZ'    ^*^f^^^»'f  '^td  draw  from  Vanl,  by  what  mle  the  GaUthims  were  refor- 
 
 tfKodiacaPaitio  med'.  whotthePhHt^pims-f  ThejfaJmiam,  Ephe^ans  doe  read;  what  the 
 
 ^aTql^»nl!!um  R^^^^^s  alfoiteare  vrUa  vi  due  teach  ^  to  whom  Peter  and  Vaul  left  the 
 
 GaUt*jint  recor.  Gofpellfealcd  With  their  blond.  Wee  haue  alfo  the  churches  which  were 
 
 Th,''^'*pe»jSjLr-  f^fi^ht  by  S.  lohn,  ^c «  And  although  in  his  prefcripcions  hee  name 
 
 p^'TdfiaSil'  ^^**  ^^^  bonor  of  the  church  of  Rome,  that  the  Apoftles  "Peter  and 
 
 ^'alTdelro^tme   ^'^^Z"?  did  with  thcir  bloud  vttCT  ^ all  their  doBrine  to  that  church,.. 
 
 fonent  qiiibtuE-  yct  doth  hcenot  namc  It  as  s  Eliiospropcr  and  pecuUar  to  It,  in  af- 
 
 <r;«^i'4;»/ji*j:wmucnas5,?'<<w<r  piamclyarhrmeth,  that  to  the  church  or  Ephc- 
 
 ^j^^te^rnZ  ^"^ ^^^°  ^^  ^a^  preached  g  allthe  comfellofGod,   and  thereby  Ica- 
 
 mM  irio'nnnuaB  iicth  vsto  vnderftaudjthat  he  did  the  like  to  all  the  churches.Hcre- 
 
 7D.t$^''  h^^^^^"^^  <^fcfy  the  notable  fraud  ofi^.  Bijbop  and  his  fellowes, 
 
 FeeiixEcciefta  cut  'rlio  nowhsng  the  authoritie  of  all  tradition  onely  vpon  the  church 
 
 ^^P-iioiu^j2-  o^Rome,  and  will  hauc  nothing  authenticall  from  other  churches 
 
 /^ifinWuoprofitde^  but  onely  from  that  church.  For  although  r^r^/^///^^  might  fafely 
 
 /lA.»o.»7;.i   argue  from  tradition  in  the  confcnt  of  many,  churches,  and  might 
 
 ..',.,,;    conclude  it  vndoubtedly  to  haue  bin  dehucrcd  from  the  Apoftlcs. 
 
 which  was  vniformcly  receiued  by  chem  all,  when  as  none  of  them 
 
 had  power  to  obtrude  or  thruft  vpon  other  churches  any  doftrines 
 
 dcui(cd  by  themlclues,  and efpecially  being  fo  foone after  the  time 
 
 of  the  Apoftles  as  before  was  fayd,yec  can  no  fuch  allurancc  be  buil- 
 
 dcd  vpon  any  one  church,  and  that  Co  many  hundreds  of  ycares  af- 
 
 tdr;  artd'cfpccially  i'uch  a  dhurch  as' by  tyrannic  and  vfurpation 
 
 hath  compelled  other  churches  to  bee  mbic6l  vnto  it,   thereby  cn- 
 
 foiting  vpon  them  whatfoeuer  it  pleaieth  to  deuift  for  the  fcruing 
 
 of 
 
of  Traditions.  88^ 
 
 of  it'owne  tunic., anU  wherein  there  Iiaue  bcene  fo  many  innouati- 
 ons  and  alterations,  as  that  tiieir  varieties  &  vncertainiics  from  age 
 to  age,  doe  ihew  that  they  are  departed  from  that  onecertatnc  rule, 
 which  Chrilt  and  his  Apoltles  firlt  dehuered  to  the  churcli.  To  con- 
 clude, TtrtuUtan  teacheth  vs  to  take  knowledge  of  fuch  herefics  or 
 falllioodes  as  are  noted  to  hauc  bcene  in  the  Apoftlcs  times,  and  by 
 them  condemned,and  thereby  to  know  them  for  dccciviers,not  on- 
 ly who  teach  the  fame,  but  any  that  haue  takeny^^ ^j  from  thence^ov 
 hcm^i\\tv\hvit rude andvnfa^jiotied are Jince polifjed  andfiued  with 
 more  probable  deuiceand  iliew»  Such  were  then  the  teaching  ''of  hAa.i^.T. 
 iurtificationbyiheworkesofthelaw, '  the  worfliipping  of  Angels  icoi.a.ijf. 
 ^  thenotfparingofthebody,  norhauingofit  in  honour  tofatisfie  ^^^  ^^^^j 
 the  flclh :  to  which  we  may  adde  the  ^  forbidding  of  mariagc,  and 
 commaunding ofabftinence from  meatcs  noted  for  time  to  come,  ^"  "°''^"^* 
 All  which  we  ice  in  the  Papacie  now  maintained  and  praftifed  :and 
 though  they  bee  glofed  and  coloured  with  trickcs  and  fliift$,  that 
 tliey  may  not  fceme  to  bee  the  fame  that  the  Apoftles  (pake  of,  yet 
 by  TertuUiam  rule  are  to  bee  taken  to  haue  beene  then  condemned, 
 inafmuch  as  the  Apoftles  Ipeaking  of  them  as  they  were  then,  vfcd 
 np.  rcftrainc  for  warrant  of  thenias  they  are  defended  nowe.  Thus 
 tjien  M.TSi^fofhiHh  little  caufe  to  boaft  of  TertuUian shookc o^ 
 prefcriptions,  and  better  might  hec  hauc  forborne  the  naming  of  , 
 
 Jiim,but  that  he  hath^arncd  of  his  mairter  !^<f//^rw/>/r,to  name  au- 
 thors fometimes  in  gcncrall,  when  in  particular  tiiey  make  nothing 
 for  that  he  faith;  as  in  t/i  at  whole  bookeTVr/W/w;?  hath  not  one 
 word  for  warrant  of  any  tradition  or  do6frine  that  is  not  contained 
 in  the  Scripture.  But  iiee  will  make  the  matter  fure,  I  trow,  out  of 
 another  place,  vchcre Teyttilltanformal/yprofofc  th  the  tjuefiton  whe- 
 ther traditions  venwritte'f^  bee  to  beadmiitedor  not,  andanftvereth  that 
 theymnftfo.  Nowe  it  is  true  indeede  that  Tertulltanio  refolucth 
 andconcUiJc'th  the  matter  ^n  thofe  woordes  which  Maifter'5/yJ<j/> 
 hath  allciJged,  but  he  lliouid  withallhaue  told  vs  when  it  w^s  that 
 hee  fo  rclohied,  and  ihcix  little  caufc  fliould  wc  haue  to  wonder  at 
 ihat  he  laich.  He  wrote  his  booke  efpre/lriptio^s, when  he  yet  con- 
 tp^mtedin  the  focietic  of  riie  church,  but  the  booke  wJiich\Maifter 
 Sl^op  citeth  de  Cora)ui  mtlittSy  hec  wrote  aft:erwards,vv!ien  hce  was 
 fi^en  away,  and  beefotted  with  the  prophccic  of  ^7;?r^;r«->',and 
 pyrpoldy  girdcth  according  to  his  vfuall  manner,  at  the  Cathohkc 
 *..  and 
 
mT.rtull.dcCe 
 
 ron.?»ditu.Nom 
 
 §34  ofTraditions. 
 
 and  godly  Paflors  and  profeflburs  of  the  church,  and  fpccially  in- 
 
 deede  of  the  church  or  Rome,  at  which  it  was  that  he  waslpecially 
 offended.  Hee  vpbraidcth  tiitm  as"-fearfull  and  tamt-hearted,and 
 ,...-«..«.r.««   mindingnothingmoreifperfccutionlhouldarifc,    then  to  runnc  , 
 pifloreicornmi,    away.  Aod bcCciufc  thcy  had conuemned  Montams  wirh  hisnev^  i 
 Ci;;ScS«;,  propliecie,  therefore  he  faith  of  them:"  It  remameth  i»deccUthMk. 
 d-Abito  qMfdxm     ffj^y  thinks  of/humi^£  mdrtjrdome^-)vh0  haue  reieUed  the  fr  of  ha  ies  of  i 
 f^Z,^i2.  the  holy  Ghofi.  Tlic  matter  wlicreupon  he  tooke  the  occaii  on  of  this 
 tatcmamatem    writiHs,  vvas briefly  thus.   ASouldiourwhovvasa  chriifian,  com* 
 
 nulUmdiamE-  .  C  ,i     t      "^    .i  •         t      r-  i  •  r   r  ■% 
 
 fAin^cUjmomoria  mmg  amongit  the  reit  to  reeeiuc  the  hmperours  donatiuc^  reruled 
 
 Tpunic;!.  ereii    ^°  wcarc  his  garland  vpon  his  head  as  the  manner  was,    but  came 
 
 ■vtmurtynl're-    wJth  it m  hls  hand.   Being  demaunded  why  he fo  did,  he anfwercd 
 
 ^nTro'^hftlT**'  ^^^^^  '^"^  might  not  doe  as  the  reft  did,  bccaufe  hee  was  a  chnftian. 
 
 ewjdemjp.funa,    Hcrcupon  he  was  taken  and  caft  in  pryfon,  and  feai'e  there  was  Icaft 
 
 refpntrH!it.         fyrthcr  danger  fliould  hecrcby  grow  to  the  whole  chwrch.     Many 
 
 Iicreupon  condemned  the  vndilcrcetc  zeale  of  tliis  man,  who  with-* 
 
 outcaufc  in  a  matter  meerely  indifferent,   wouldthusprouokethc 
 
 Emperours  fury,  both  againft  himfelfe ,  and  the  whole  profclfion  d 
 
 chriilian  faith,  Tertullian  ready  to  entertaine  euery  fuch  occafioni 
 
 takcth  the  matter  m  hand,  and  writeth  thi  s  bookc  as  in  commea- 
 
 dation  and  defence  of  the  conftancic  and  refolution  which  hee  bad 
 
 iliewcd  in  this  matter.  Now  it  is  to  be  confidercd,  what  it  was  that 
 
 was  fayd  on  the  churches  behalfc,   which  Teijthllian  taketh  vppon 
 
 o  M*xme  iUnd    him  to  oppugnc.   o  This  theyrpectally  vrqe^  laith  he.  Where  arc  rve 
 
 »pponmt:Vbi*u'     r     f    JJ   ^  i        it      l  ■     ■  ■  l  n        .y 
 
 tcmprohibentHr    jor&iaaettto  Tvearc  a garUna^Tvhire ts ti  verttttnth&t  rpeejhouldrtot 
 vbt'nTZ't''  ^^*^^  Agarliindl  To  this  he  anfwercth,  that  p  though  nofcrifture  had 
 e»rontmtr,&c!    f>  determined^  yet  cujitme hadfo  co)ifirmed,n>hich no douhy  faith  he, 
 pHancfi nulla     came  hj  tradition*  He  then  brmseth  in  the  churches  repKs    i  But 
 ttautt,  certecanfutjayeji  thoUjinprctcnce  cf  tradition^authortty  ofScriptHre  is  to  be  requi- 
 '^niPfJLl'J'  ^'^*  Whereby  it  is  manifelt,that  the  church  then  reieacd  vnwrit- 
 tradmonemmaHit  ten  traditions,  and  where  tradition  was  alIeadged,requiredautho- 
 ^mZZncxi'^e^  ritie  of  Scripture  for  the  warrant  of  it:  and  hereupon  was  it  that 
 j.*e},in^HU,a^tho  TertulUan  being  now  become  an  hcretickc,  defendcth  vnwritten  tra 
 rit^icn^xa.       ^^^^^^  ^^im[\  thc  chuixh,    Thcrcforc  the  latter  Church  of  Rome 
 in  defending  traditions  bcfide  thc  Scripture,  followeth  the  ftcps  of 
 Montaniistht  heretike,  and  we  in  oppugning  the  fame,do  no  other 
 but  take  part  with  the  auncient  Church  of  Rome*     A  Ibeit  thc  ab- 
 furdity  oiTertHllians  defence  of  tradiuons  here  doth  fufficicntly  be- 
 wray 
 
of  Traditions.  5gr 
 
 I  wray  it  fclfc,  in  tliat  he  inakcth  it  "^  Uvpfullfor  cue  ryfu  it  hf nil  wan  to 
 COficctue  ar.dfet  downe  what  maj  befitting  to  Cod^  what  hc/pefullto  dif-  \m]Tpddiit^rc 
 ciplmi^vch.^it profitable  tofalMatton^tind  will  haue  tradittfn  to  be  reoar-  '■"""/  "•'  ^  ""- 
 dtd,  r^hofocHcr  'be  theauhcroftt  He  makctli  'aJ}or,:eafuffic,em  -.vit-  %:TdcT!oZI 
 ffejfcfar  thcapproohw^oftradttto»,\\iho  nocvvidiihndingciie-wlicre  ^^'^■'''"^''•fi'pi'"'* 
 tliougli  ftil  proteffed  witii  ihe  lame  humcr,yet  much  more  diicrect  Z'nproficu7f&] 
 I y  .Giitii  ,ti  la  t '  Cfiftomc  comonh  hutnna  hts  beqinnine  oftqnomnce  or  fim  '^i""'  ''"''"''"•* 
 !  pucttte^ts by jHrceJJionjtreKgtheneato  common vJc,afjd/o  ismatr;tatried  'rad,tcnctnjiatHr 
 j  agamj}  the  rruth,\vdi  obfer  umg  withall,tiiac  "  C  hrtfi  did  not  calhim  -  \uct"»JZ'''d.!uT 
 i  felfe  cuficmejjut  truth,  &  that  yvhatJoeucrfiUGureth  Againji  the  truth  "/'  ^robaxn  ita- 
 is  herffie  though  it  be  an  auncier.t  ctiftcme.  As  for  the  inltances  wliich  f  lir^rw;  vcUn 
 LM.  Bi[hop  faicJ)  he  bringcth  for  the  iurtif)'ing  of  tradicions  vnwrit-  <''"f'*ct^doftri 
 i  tciijthcy  are  partly  impertinent,  and  partly  iieathcniih  andiicreti-  lTrM-^//^5«I- 
 calldeuifes  ;  and  furcly  if  the  church  had  bccne  then  fraught  with  ^'»'forttta,„v. 
 traditions  J  as  tlie  church  of  Rome  is  nowe,  he  would  not  haue  bene  mmclrlTbTrat^^ 
 follenderly  furnillicd  fortheapprouingoftiiem.  His  firft  inlhncc  ^'^'""^"^rf^vtl 
 is,  that  in  baptifmc  *  they  didprofejfe  to  renounce  the  deuiU  and  hts  f«r. 
 pompes  and  hts  ^y^zcls.  But  this  is  no  other  but  written  doftrine,and  "  ^l"^i?''T"* 
 the  bcripturc  teacheth  it,   when  it  nameth  y  repeKtaKcefrom  dcdde  r>taump,„o„  con. 
 workes  as  one  oUhefomd^tttons  of  Chriftian  profeffion,    and  oUhe  ™1TXX;^ 
 dotlrmes  of  the  beginning  ofChrijl,  and  we  vfe  the  fame  renunciation  "*'-^'duerfus  vt- 
 inbaptifine,  whoyetdilclaimc  traditions  vnwritten.     '^om\c  oCil7iZ^$[iZ„ 
 words  maketh  no  difference  of  do6bine,  &  though  in  other  terms  ■vtf'**<:<>"l>^itHdo. 
 yet  we  doe  no  otiier  thing  therein,  but  what  tiic  Scripture  teacheth  co'i^ujuZriT' 
 vs  to  do.His  fccond  inftance  of '^thrice  dippings  is  a  matter  onely  of  '''^'"^.a^rc  diub,u 
 ceremoaie,  not  of  doftrine,  and  it  is  meerely  indifferent  whether  it  gtl'vL*/^^"' 
 be  done  once  as  in  the  name  of  one  God,  or  thrice  as  to  import  the  \^^}''^'^  ■ 
 Trinitie  of  the  p  erfons.  As  for  ^  the  tajltng  ufmilke  ar.dhonie  w  hicii  gu^mur.  "'""' 
 is  his  third  inllance,  itwasalfo  a  voluntary  obferuation,     which  (fi"i.'-l^'J'^"''*' 
 mayfeemefirlt  to  hauebeene  brought  in  by  licretickcs,  hGv\roc-  cordi^m'fr4^',fa- 
 ucr  after  it  got  place  in  tlic  ciiurch,   bccaufe  T)unyfius  who  for  his  Z''D:ovjr.  Fcdrf, 
 time  moft  exa6f  ly  defcnbeth  ^  tlie  ceremonies  of  the  church,  ma-  '•■^hurarch.caf.^ 
 kcth  no  mention  of  it.      ^  'iiottoyvajhforawecke.fterbapttfme,  l„^,Tx\'ldu'p!f 
 not  to  f.ifl  or  pray  k*}filii'g  vponthe  S'-ind^y,    or  betwixt  E.ijisr  and  f'^""'  >-ti>d<,m.,. 
 fVhitfcntfde,    were  alfo  but  pofitiuc  ceremonies,    fubic6t  to  tlic  iZdfJiinZ7:^. 
 dilcrction  of  the  Church,    vfcd  in  fomc  places  and  times,  and  -"'"'"/•"''•'"' 
 
 ••  '  mut  vtl  dtgenicit- 
 
 •  Li  •^doroft.Eadtm 
 
 W3mm\^»HAdi4f*fi:h4  in  Pjnttcefitn  vf^^andtmud  . 
 
 not 
 
dE(ichrd:flraSa. 
 crAJnentuiyj  ^  m 
 
 g86  OfTrdditions. 
 
 not  in  othcr,infomuch  that  in  part  they  arc  grownc  out  of  vfe  cuen  J 
 in  the  church  of  Rome,  and  thcrfore  come  not  within  the  compaflc  j 
 of  traditions,  as  wee  lierc  difpute  of  them.  ^   To  recetue  the  Sacra-  j 
 mettt  at  the  hands  of  the  Bijhop  or  Minijlers^  is  the  inftitution  of  chrift 
 umporelichu,     and  wc  are  taught  it  by  the  written  word,  but  either  to  doe  it  m  the  j 
 t^fcitTJmfdl''  ^o^»^^g  before  day^  or  at  the  time  ofo  ther feeding,  was  a  mcere  arbi- 
 ahoritm  <[i:im     xx2x\t  and  indifferent  thing,  and  the  church  of  Rome  nowe  vfeth  it 
 ^l^it^"""""  at  neither  time«^  Oftringsyeerelj  made  for  the  dead  and  fer  birth- 
 e  obutiouapro     daies,  wcre  firft  brought  in  by  the  hcretike  OUontams,  tq  whomc 
 uujsanS^di^'*'  now  Tertnllian  had  addi6kd  himfelfe,  and  of  whom  the  ecclefiafti, 
 fMimus.  call  iiiitorie  teftifieth,  that  ^  vnder  the  pretence  and  name  ofofferinft 
 
 iEM.hift.eccL'  ,  .  ■      .     J      -r-  II  I-  r  ;  J    /  »     J     Ji  . 
 
 iib.i.cap.i0.s»b  he  cunmngly  aeutfea  the  taking  of  retvardes  and  thtngs.hnQ  alcnougn 
 frxuxtp.irro>m.  the  one  ofthcmby  the  plaulible  colour  of  it  tookefuch  faftholdc, 
 
 ne  obUtionttm  mti  ■  ,  ,,  •'    ,        ^     ^,       ,  •  •<<  i  <■<<  ' 
 
 nattm  captatione  &s  that  thc  drcamc  thereof  hath  runne  into  the  lakes  and  puddles  of 
 
 OZ.'J-  "  -       _         - 
 
 metittu  ejl. 
 
 arufic'.afe  corn-     ^.j^g  chufch  of  Rome,  yct  the  other  was  foone  reie6ted,  or  not  at  all  \ 
 
 admitted,  but  onely  amongft  hisJfellowcSj(?r/^<r»tcftifyingthaC  i 
 zorigen.iniob.     chriftuns  §  didnot  Celebrate  their  btrth-day^andthutitrvas  tiotfound  ^ 
 llniuZTcTJ.''  f^^^'^^7  rfthe  Samts  had  made  ^feFiimllday  of  his  birth- day >  NgPta  , 
 yrammfedmortu,  endure  t9  haue  any  part  of  the  Sacrament  fall  to  the  ground  y  is  a  part  of  1 
 t,m%.N!^mo'!x    ^^^^^ '  decencie  and  reuerence  which  the  Scriptures  requireth  to  bee 
 omnibtufmau  in.  yftd  in  facred  and  holy  thinges  J  or  if  hcfpeake  it  ot  ordinary  bread 
 *&c%/ci^die  "  ^^^  drinke,  the  S  cripture  alfo  teachcth,  that  ot  thofe  good  bleffings 
 «<r4/«/«..  ofQod)^nething/hou/dbe/ofi,  The  vfe  of  ^  theJtgneofthecroJfewiS  | 
 
 ettammftulC""  cercmoniall  alfo,  no  matter ofdoftrine and  faith,  but  onely  an  oc- 
 q^!dinterram  de-  csfion  of  remcmbrance.and  a  token  of  the  profcflion  therof,  which  j 
 i  I.  Cor.14.4.0.    in  dilcretion  for  temporary  conlideration  was  becgun,  and  by  like 
 i^°d^m^^^'     difcretioncaufefbrcquiringjmightbelcft  againe.    Our  church  in  li 
 gre[fu>»  "at^  fre  -  fomc  part,  whcrc  it  is  mod  free  from  Popi  fh  abufc,  vlcth  the  fignc 
 7d!t7mafx7t7m  ^^^'^^  croflc,  and  yet  well  knoweth,that  vnwrittentraditionsjas  the 
 Adv*fiititm&    '  nameisvnderftoodeinthisdifputation,  are  not  iuftified  thereby, 
 caiceatHmMUaa  \j\Jq  doubt  not  as  toucliing  outward  vlages  and  ceremonies,  as  tou- 
 lumma,  ad  cubtUa  ching  poHtiu*  conltitutions  and  ordinances  of  the  church,    buC 
 "ItfJ^'^ZT^''  that  vnder  the  name  of  traditions,  according  to  the  circumftances 
 trcit,fronum  cru.  Beforc  expreflcd,  they  may  be  commanded,  and  are  to  bee  obeyed 
 urmZ"*^'        though  they  bee  not  contained  in  the  Scripture,  but  for  matter  of 
 faith  and  of  the  worfliip  of God,we  denyjtliat  any  thing  may  be  ad- 
 mitted befide  the  written  woorde,  and  Tertu/lians  inftances  are  too 
 weakc  to  feruc  Maifter!S(/^tf'/>/turnc  to  proouc  the  contrary.  To  be 
 
 fliorc 
 
OfTriiditions.  %  %j 
 
 lhort,ir  appcarcth  plaincly  by  TerrulUan,i\wi  tlic  Catliolicjce  church 
 dctcnded  then  a^amit  hcretikcsche  flinie  that  we  nowc  defend  a- 
 galnft  the  Papillcs,  that  pretence  of  tradition  without  authoiitic  of 
 i>criprurcau.iilethnot:and  therefore  that  tJiepapiftes  vnder  the 
 name  otCatl>ohkc.s  arc  mdcedehcrctickcs,  v\  rallling  and  fighting 
 againlttlic- Church. 
 
 II.    W.  Bishop 
 
 Cimcyf>enotPvntohisfeco^dtcJiirmm;oHtofS.  lerome/w/;^  wri  ♦mcjp.jj, 
 tig  (  as  he  faith  jofan  cpt^ton^that  S.Iohn  B^^Uilrvas  ki//cd,i;ecau/c  ^-1"^. 
 hefor(tcldthecommt>!gChrlfl  (  the  good-man  would  fiy,  Zacharic 
 JS.  loiins  Fathcr,for  the  Scripture  f^eivcth  f  lamely  why  SAohn/cfl  his 
 head  * )  'Snt  S.  lerome  there  fatth,thtsBecsink  it  hadi  not  authority  ^  ^^^^^  ^ 
 jfrotiT  Scriptures,  may  as  eafUy  be  contemned  as  approoued.O^rc/ 
 TffhichparttcuUry  M.Perkins  (  jewing  himfelfe  a  doHght ie  Logman  ) 
 vrouldwforce  anvninerfall^  th^tf(^rfoothallmayhe  contemned  that  is 
 \not prone dby  Scripture,  ^s  ifym  would preue  no  Vretejiant  to  be  skjl- 
 ^fullty.  the  art  of  true  reajoning,  becaufe  M.Perkins  btkmes  himfelfe  in 
 ttfo  vnski'fulty.  But  S.  Icrome  ii  the  fame  place  decUreth  Tvhy  that 
 migl.  t  bee  as  eafely  rsproucd  as  allowed^  not  hauing  any  ground  tn  the 
 IScnpture,  becaufe  (faith  he  )  It  is  taken  out  of  the  dreames  of  fomc 
 [Apo(fr)'phall  writings,  oppo^ng  Scripture  to  ether  improor^ed  rvrt- 
 tirg^^andnot  toapprooued iradtttoyis: towhtch{hef;ith  tn  his  TDia^ 
 logues d^r.wflth' LuafcrMntybeforcthemiddle^)  That  tlie  Church 
 otGod  doth  attribute  the  hkc  aiitlioriiiejasit  doth  vnto  the  written 
 ;Law, 
 
 R.  Abbot. 
 
 .<i/.  ?^rj^w indcede  miftookc  in  naming  Ichn'Baptifl  in  ftecd 
 o^Za.  ha-f-K  the  tatdcr  oUohn  Bapttfl,  but  it  is  no  matter  of  conlc- 
 quencc  tor  bib  aduantagc,  and  tlierefore  might  cafily  be  pardoned 
 by  Mailer  B.(hopy  wlio  for-aduantagc  hath  made  many  greater 
 andf(>ulcrtauh5.  -^  i'^jwr, faith Hicrome,w.7'/?'«fZach..rie  (who 
 IS  faid  to  haue  bene  fl.itne  betrfixt  the  temple  ana  the  alt.vjto  be  m'ar-t  ^jjih.ij. 
 cf the  father  of  \o\m  B.iptift,  amiichwg  cut  of  the  dre.irrtcs  of^^pocry- 
 fhall  boo  kes  that  he  WAsflain:  becaufe  heforct  old  the  commir:g  of  our 
 ^  Sumour. 
 
ggS  of  Traditions. 
 
 *Hoc  qtiid  tx      SanioH  r.  *  7 A/z/aith  \\t,ihecaufe  it  hath  not  amhcritte  out  of  i  hefcrip- 
 ScrtptK.ru  non  ha..  furcSyts  AS  eofilj  Contemned  AS  affrooHed.SNheie  M.Verkins  clotii  not 
 taht'fTciitt^'  out  of  a  praticular  mforce  an  vniuerfall,  as  CM.  Bilhof  prctendcth, 
 conum-.utHrqM    \^y^i  Tightly  ailcadgetH ,  that  Hieromes  words  containing  a  minor  fro- 
 ffjitton  and  A  coHclufon,  muft  by  rules  ot  Logicke  imply  a  rKAtorpro- 
 pe/itiofi  ior  the  inferring  thereof*  This  hath  no  amhcritte  out  of  the 
 Scripwes  \  therefore  tt  may  be  as  eafily  contemned  as  approcued.Wb.y 
 fo,  but  onely  becaufe  rphatfoeuer  hath  not  amhoritie  cffcriptttrei  is  as 
 eaCily  contemnedas  approued  ?  The  argument  contained  m  Hieromes 
 wordcs,  cannot  ftand  good  but  by  this  fupply,  and  fo  it  is  not  the  in 
 fcrring  of  an  vniuerfali  from  a  paiticular,buttl)e  prouing  of  the  par- 
 ticular by  the  vniuerf  all,  according  to  due  courfe.    But  M.  'Bifiop 
 telleth  vSj  that  the  cau(c  why  thatfiorie  might  as  well  bee  reproouedns 
 allcrved^was  becaufe  it  was  tal^n  out  of  the  dreams  of  fame  -^p^cryphall 
 writings.  Which  what  is  it  but  to  vfc  a  fliift  in  ftcede  of  an  anfwerc, 
 the  lentencc  being  in  it  lelfc  entier,  and  abfolutdy  giuing  the  caufc 
 of  the  reie^ting  ot  that  ftory,  becaufe  it  hadnoAuihoritie  Oit  tffcrip'- 
 tnre  /Yea,  if  it  be  true  vvliich  UMtBifhop  laith  of  traditions,  Hteromes 
 argument  proueth  to  be  nothing  worth.For  though  this  were  writ- 
 ten in  Apocryphal ibookes,  and  had  no  prcofe  ot  Scripture,  yet  it 
 might  be  confirmed  by  tradition,  and  therfore  it  followeth  not /that 
 becaufe  it  was  written  in  Apocryphall  bookcs,  and  had  no  proofc 
 
 b. 
 
 hb. 
 
 inHenitttr  aitijHa    jjjg  thtrgs  alfofalfe,  they  haue  no  cannonicAllaufhuritisXi  this  tliereforc 
 
 urmrSr^Jrl  notwithllanding  it  were  written  '\\\  Apocryphal!  bookcs  might  bee 
 
 vuiiacjic.inoK.ca  [rue,  then  it  might  be  Confirmed  by  traditioHj  and  therefore  not  to 
 
 be  contemned,  and  thereof  it  followeth,  that /f/^rtf?»<'/reafon  of 
 
 reie6tingitfor  wanting  authoritie  of  Scripture,  is  worth  nothing* 
 
 Which  itLM.BtJhop  will  not  fay,  then  lette  him  acknowledge  that 
 
 Hieromes mciiuno  (imply  is  this,  tliat  there  is  no  necelfitic  for  vs  to 
 
 belceue,  whatauthoritie  of  Scripture  doth  nor  confirme5fayingno 
 
 c  nitron  adutr    qjIj^ j-  thing thcrcin,  but  what  elfe-whcrc  he  maketh  good,  reafo- 
 
 ttmefedevtrgiiie   Hing  DOtH  waycS,  <^  fVe  peleeue  tttbecAHje  wereAoe  tt :  We  btlecHe  tt 
 
 credtmm  quia  I,  -        yecAufe  wc  d»e  not  reade  it.   And  furely  iWiergme  had  had  here 
 
 -.mpfijTePofipar.  zoy  conctiftoi tradition  vvithout  bcripturc,  hcc  would  not  haue 
 
 *'IS»»»r'^^  left  this  matter  thus  indifferently,  Aseafilyto  be  contemned  as  appro- 
 
 i»jf^,  but  would  limply  haue  contemned  it,bccauic  tradition  hadde 
 
 giucn 
 
 t^ux-dectu.Dei  ofScripturc,  it  fhould  licrcupon  Sc  rcie61:ed.  <l  In  the  apocryphall 
 \'poc'ryfhue^'/'  Vi>ritir.gs^(sLith  Auftine./fWtf  trtitktsfoHndydbeit  becaufe  there  are  ma- 
 
OfTraditiom  j  5  p 
 
 giucn  another  caufc  ofthe  dcathofZ4f/(?4r*r,  namely  for  that  Jicc 
 affirmed  CMary  the  mother  ot  Iclus,to  bcilill  a  virgin,  and  accor- 
 dmgly  placed  her  111  the  temple  in  a  place  whicii  was  appoynted 
 oneiy  tor  virgines  and  maidens,  wliereof  Ortgen  faith  :  ^  Such  a  tra-  , 
 ditmi  hath  com:  to  t//,  and  Bafil :  *=  ^  jioric  of  Zaciiarie  by  tradition  tran'^'e'p^oJId 
 huthcometovs^  and  mhke  mdnntr  Theophy/acii  ^  Thus  h^th a  nar-  "J'^^'i^'' •""'"&« 
 .'ratioyidfltHeredhytradittontovs.   it  this  then  becmg  dcliuered  by  chrftigtnn.z^^ 
 tradition,  yet  aiiailed  To  little  in  the  CJnirch,  bccaule  it  wanted  the  ''""''^'''■'^"■"* 
 authoritie  otbcripturc,  we  may  well  concciue  that  Htsr^mes  mea-  "-"'''"one ^d net 
 tiing  was  plainc .  that  tradition  howfoeuer  colourable  it  leemc  toYmZumMat 
 occ,  yet  is  of  no  moment  or  credit  witliout  tiie  Scripture.   As  for  <=''P'^i-H'>bet  ita 
 ::he  other  wordeialleadged  by  Mailer S/>.;>  that  8  to  traditions  the  Jl^"'"""^""''- 
 "Church  of  God  dcth  attribute  the  hke  amh.rnie  as  it  doth  vr.to  the  %^''^'>"-<"i*i.LH 
 vrttten  /aw,  they  are  fet  downe  for  the  wordts  of-  a  Lucifenan  Ichil-  'd'xiti^J'^^^ 
 natike,  and  the  example  thereof  taken  trom  a  Montanill  hcrctikc  ^"'J.', "' "  ""-^f"^ 
 :ucn  from  rertnlUan,   of  w home  was  fpoken  in  the  former  fe61:ion,  cuji^s 'o7/e7Z'r*tHt 
 nfomuch  that  fome  of  ^  the  inllanccs  of  traditions  vfed  by  Tettul-  'l""''"^'''"""/*' 
 iw;?,   are  there  let  downc  m  TertHiltans  owne  wordes ♦  And  yet  by  F'"'■^r^■.nt. 
 hofeinftancesitappeareth,  that  the  wordes  come  not  within  tiie  ^elflL't'n.Tiu 
 ';ompafle  of  our  quellion,  becaufeheefpeakethonelyofCcrcmo-  '■e>'ff"'de(sr\fos 
 liiall  cuftomes  and  obferuations  which  are  tcmporall  and  occafio-  ^jL/IrtcT^rlrS,? 
 Iiall,  not  of  matters  of  do6lrine  and  faith,  whicli  are  necedary  and  ^'^'^ '  domi,„co ' 
 ')crpctuall,  which  though  they  had  in  time  growne  tobecahke  in  ftr./.VJS^"' 
 )ra£lireandvrej  as  if  they  had  beenc  written,  yet  in  ludgemcnt  •^'■''""''"'"''"■'"■'' 
 iind  do6lnne  were  not  holden  to  bee  aUke,  and  therefore  for  the  '^'"'''''""^^'"**^* 
 inolt  part  haue  ccafed  fiiice  to  bee  obferucd  eucn  in  the  Church  of 
 filomc. 
 
 11*   W.  Bi  SHOP, 
 
 Mafter  Perkins.   Bis  third  Attthor  is  Saint  Augufline.  *  In  thofe  <■'" 
 hings  vvliich  arc  plainly  fet  downe  in  Scripture5,arc  found  all  cholc 
 boynts  which  containe faith  and  manners  of  liuing  well. 
 
 Anfvvcr.  ^U things  »eccjfirjf  to  bee  bcUettedof  tt<e- j fimflc  Chri~ 
 fui>J,  vnd  r  paine  ofdimnutioriy  th^t  ts,  the  ^r,  teles  of  our  B'.  Itcfe^ 
 vrecor.tain  d  m  the  Scrtptures,  but  not  the  refolfittoK  cfh^irdt-r  mAtart 
 nuch  'ejpr  ofdlldijficHlties,  which  the  more  learned  mufl  exprfly  bee- 
 
 l(reue». 
 
 Ljb.i.deJofl. 
 
*  DcpcceAtorum 
 
 nicrttii  C'Jp.vlt. 
 
 *  Lib.    Je  bt'pt. 
 contra  Donat. 
 cup.ij. 
 
 *  Degenef.ad 
 litra.lib.iO.cap 
 
 »5- 
 
 *  Lib.'\.capi. 
 
 c  out. max  .Sir  I  a- 
 
 S90  of  Traditions. 
 
 leeuffy  if  they  rciilh/atiedi  rvhich  diftw^ion  S.  Auguftine  clferfhtn 
 dothfi^mjie:  *  andisgfitheredotitof many  other  f  laces  cf  his  rvorkes,  a^ 
 tnthat  matter  ofrebaftiz.-ngthem^  vmho  became  Cathoiii  k£S)  aftc  rthej 
 hadbeeiie  baptized  by  hercttckes.  He  faith j  *  Tlie  Apoilles  truly  hauc 
 commaunded nothing  heieoi(tyitheirnriti^,gs)but  that  cuIIohk 
 which  was  laid  againlt  i".  Cypnan,  is  to  be  beiceucd  to  haue  flowcc 
 from  an  Apoftohcall  tradition,as  there  be  many  things  wliich  the  v 
 niuerfsll  Church  holdeth,  and  therefore  are  to  bee  bcleeued,  Tht 
 f^me  faith  he  of  the  cfflome  of  the  church  in  bafttz'ng  tnfmts^  *  ^Am 
 in  his  Efifi.  /^^.oftherpord  ofju'oiov  that  is  not  in  the  holy  fcripturc 
 &  yet  neucrthelcflc  is  defended  to  be  vfed  in  the  afl'crticn  of  IfaithJ 
 As  alfo  (^  faith  he)  rve  neuer  reade  in  thofe  bookes  that  the  Father  ii 
 vnbcgotten,  and  yet  we  hold  that  hce  is  fo  to  be  called. "  And  Sam 
 Augultine  holdes  that  the  holy  Ghoji  is  to  be  adored,  though  it  bee  mi 
 wfttten  in  the  word.  The  like  of  the  perpetual  I  Ftrginitte  of  our  blef- 
 fed  Ladle  y  *  out  ofwhtch  and  many  morefuchltk^yTve  gather  mcfi  ?fuh 
 nifcfily  that  Saint  Auguftinc  thought  many  matters  of  faith  not  to  bet 
 containedin  the  written  word,  but  to  be  taken  out  of  the  (fhurches  treOt 
 furieofTratitions. 
 
 R«  Ab  B  o  T. 
 
 It  is  ftrange  to  fee  here  what  ftutting  and  hammering  the  man 
 vfcth,  lochtoconfeflcthetrueth,  and  yet  forced  by  the  very  euin 
 dcnce  thereof,  in  a  manner  fully  to  fubfcnbe  vnto  ic.  1  pray  tliM 
 gentle  Reader  to  marke  well  the  wordcs  oi^ufiin^  that  are  here  al-i 
 ledged.  In  thofe  thing! ^  faith  he,  which  arepUindy  fet  downe  in  tht 
 Scriptures^  are  fo'/,nd  all  thofe  things  which  cot.  tame  faith  ardbcham-^ 
 cur  oflfe.  He  faith  not  barely,  in  the  Scripture,  but  /«  thofe  thmges 
 which ^replaitieiy fet  d^wnetn  the  Scripture  :  nor  that  fomefpecia^ 
 n  >js  5«*  aperte  matters  of faith  arc  found,  but  all  thofe  things  arc  found ^which  containe  ■< 
 Cf«lf««r/**^^^^''^*"^'^^-/^^'^'^?f¥^-  Now  how  nicely  doth  Ar.^?/^^;> mince 
 iUa  omnia  qn^  the  matter.  *^///^/»^j,faith  he,  necejfiry  to  be  beleeued  ofeuery  fimple 
 Chrifiian  vnderpaine  of  d^mnatton^^  are  containedin  the  Scriptures ^Zi 
 if  .y.vx/«j(?/«fpake  here  only  o^fmple  Chrif  tans, und  not  ot  thofe  that 
 arc  of  learning  &  knowledge,  when  as  his  drift  is  in  this  booke,  to 
 teach  the  Preacher  how  to  concciuc  of  the  Scriptures  for  his  ownc 
 vfc.  Then  he  reftraineth  all  thofe  mcejfnrj  things,  to  xhzarticles  of 
 
 our 
 
 a  ^u^.de  doff. 
 
 Chrifl.lib.i.cap.q 
 
 I 
 
 continent  fidem 
 f^rcf^  viuendi. 
 
OfTraditions.  89 1 
 
 §nrycleef€y  whereas  S.  yf*/?>»r  cxpoundcth  himfclfc  as  touching 
 ^  hofea»d  chAritte^  efwhuh  kee  bud  tntreatedm  the  former  bookehSpimfdUm 
 Then  he  cxceptcth  the  rejolution  «j  harder  tKHtters  ^.rd  tuAnj  diffcul-  J ''^7i!i/-«T 
 ties  vhich  the  led)  nedntp^ji  exprejly  beteeue^  when  as  iS".  Aujime  lakh,  nor,  ihr>  tr*. 
 that  in  the  Scriptures  arc  found  allthofe  thinges  rrhich  centatnefatth '  "*'"^- 
 tindctttHerfattcn  oftfe,  in  fomuch  tliat  wc  hauc  heard  him '  betore  c  SHfr».f,as. 
 pronounces  curjett  ansAngcllfromheAuen^  yvho  either c oncer /.wg 
 Chnfi,  or  the  Church  ofC  hrifiy  or  awj  thing  heltrging  to  tur faith  dxd 
 /tfe-/hA// preach  any  thittgb  fit  yvhatyveehaue  recetnedintheJcriftHres 
 of  the  Uyp  and  the  Gcffell.  But  yet  it  they  will  haue  S.^ujitm  w  ords 
 to  be  vnderrtood  oiallthtngs  necejfarytfi  bee  heleeuedof  eucry  ftmfle 
 ^i^^^/<i»5Ve  would  gladl)  know  why  they  require  euery  fimplc 
 man,  vnderpainc  of  damnation,  tobclceuc  the  Popes  fuprcmacie, 
 his  fucccfTion  from  ?rr<fr,  the  power  of  his  pardons ,  the  vahditic, 
 cf  his  difpcnJations,  to  belceue  their  doctrine  of  the  Waflcjof  Pur- 
 gatoric,  of  inuocation  ofSaints ,  of  prayer  for  the  dead ,  of  wor- 
 itiipping  idols  and  images,  and  athouiand  fuch  other  dcuices 
 when  as  thole  arc  not  found  in  any  plainc  places  of  Scripture,  nay 
 when  astheplainetextof  Scripture  is  clecrly  and  manifeftly  a- 
 gairiftthem,  Thoumuft  vndcrftand,  gentle  Reader,  that /W.!5*- 
 /J(?/>giuethnotthisanlwerinearncft,butthccuidenceof  S«  ^u- 
 ftmes  words  being  fo  pregnant  againft  him,  ibmcwhat  hec  muft 
 (ay  for  the  prefent,  to  colour  the  matter,  howfoeuer  it  bee  other 
 wile  contrary  to  his  owne  defence*  It  is  not  for  iheir  thrift  to 
 graunt  that  what  conctrncth  euery  fimple  Chriftian  vpon  painc 
 ofdamnatiQnisplainciy  ftt  downc  in  Scripture  j  to  belecuc  fo 
 is  the  marring  of  a  great  part  of  their  haruefl.  Butalasm  this  cafe 
 what  lliould  hec  doc?  if  Saint  ^ilHine  fay  it,  it  is  not  for  Inm 
 to  fpcakc  againti  it  j  onely  what  hee  loofeth  here,  hee  muft  do  his 
 bcrttorccoucr  otiier  where.  But  for  this  lame  anlwer,  where- 
 by hee  in  part  confcllcth  the  truth  againff  himfclfe,  and  yet  la- 
 bourcthinpartto  conccale  it  and  kepeit  backe,  hec  Icckcth  pa- 
 tronage from  another  jlace  oi  ^kjlitte ,  laying  that  Suwt  ^m- 
 jiir.e  clfevchcre doihfigntfie that diJtinElicn .  Hec  notctli  in  the  mar- 
 gent  ^/^^t-rf^ror^w  n^itrttis  cnj),vltiM0,  but  which  bocke  it  is  of 
 the  three,  hee  noteth  nor,  nor  what  the  words  arc.  Now  in  the 
 t  laft  chapters  of  the  firft  and  third  booke,  there  is  nothing  incident 
 !  to  thb  purpole,  but  that  which  .S".  ^ufiifte  faith  in  the  laft  diapter 
 I  LU  ^ 
 
*^:  S92  Gf Traditions. 
 
 oftlicfccondbookc,  is  fuch  as  riiat  wee  neede  not  wonder  that 
 M.Bt/hopy  did  forbcarc  to  fee  doyne  his  words,  For  hauincr 
 therein  qusltionwhsclier  the  foulebcc  fx  traduce,  that  is,  whe- 
 ther It  bee  deriucd  and  propagated  by  generation,  with  odicr 
 A^Hinfi.de  points  thereupon  depending,  hec  faidi  that  the  matter  is'^  with 
 peccat.mtr.ir       r^^.fj  jnydrra^ioHto  he hd idled,  at  that  a  mxn  may  bee  rather  commen  - 
 
 rem:jj.lib.  t.cap  >     t  r  I  1  r  ef 
 
 ■xk).D.^maiionsm  dfd  for  i:'}qunyig  wanljy  then  refreoued  for  affirmmg  rafhiy.    Par 
 
 dfrimmZmpi-  0^^  ^^''^^O  "^hsre  q^^efiiofi  is  of  a  very  objcure  matter  ^  witbont  the 
 
 raumvtntag^  hel^e  offiire  and  euidmt  teflimimes  &r  inflrH^ions  of  the  holy  Scrips 
 
 'Sfw'^l'^^  ?«/•<?  J,  the.  preffimptioft  of  man  ts  to  withhold  tt  felfe ,   doing  nothing 
 
 t>r*cipttat»re-  i^jf  mclming  either  way.  But  hee  goech  on  yet  further;*  Fo,r  aU 
 
 %'rth.vlTtnxm  b^^t  I  k^ow  mt  how  any  of  thife  points  (  mentioned  before  )  may 
 
 dt  r,  objcnnffi.  Ijgg  dscUrcd  and  made  pUine ,  yet  1  beeleeae  that  the  anthoritie  ofthe^  '■ 
 
 '■»o'ia.diiti*antt'  words  of  CjodfhoHld  bee  moH  clear  e  concerning  th  jm ,  if  man  with' 
 
 luudimnAr^  out d.imtge offitlmtton promfcd  might  not  be  ignorant  thereof.    In 
 
 certt4eUnfq:ti  whicU  wotds  wec  fee  Saint  ^Aa^tne  mentioning  difficult  and 
 
 ^CtTJr'i,h!t\m  ^^^"^^ queftions  ,but  wee  fee  withall  that  hee  denieth  the  determi^ 
 
 nttnaprxfamftio  ning  ol  any  fuch  withoHt  ajfuredand  clear  e  tejiimonies  of  holy  Scrip- 
 
 ^ufamparu,?,  *^^"  affirming  that /;?tf  beeleenetb  that  there  Jhould  bee  cleareaw 
 
 Atciinando.  thorsttc  of  gods  word  ^OT  the  deciding  of  theiiij  ffman  (and  not 
 
 InomfhTrZ  °^^^y  <ii«ple men^  withoy.t  lofe  offa'natisn  might  not  bee  without 
 
 q!iimadmo:Un,  knowledge  of  them.    Hereby  then,  hee  moft  euidently  teftifieth, 
 
 ex'^hinpoifn  that  whatfocucr  is  necclTarie  for  die  faluation  of  mankind,  hath 
 
 tzrortrn,  ilini  clccrc  atid  cuident  teftimonie  of  holy  Scripture,  and  that  what 
 
 tamtn  credo   ejuod  i        t  ,.  z^.  n    r  i    r-     •  i  •  r  -r-r 
 
 ct.amhmcdtm.    "ath  not  lo,wee  Erc  to  lurccalc  itom  dehiiingany  thiiig  otit.  How 
 'I.Zrmt77l'*'^^^'^^^^^  to  make  his  Reader  bceleeuc 
 
 Muthorttof,  f! ho.  that  Saint  v///iJ7?/w  faith  for  him,  that  the  refblntion  of  harder  points 
 Zl'I"'^f,Zfq{'  ^"^^'ffi'**^tf^^y  which  yet  the  leaned  mnji  exprefly  beeleeue ,  are  not 
 \r*UTui_^>iorare  cont/ttned in  the  Scripture?  But  yet  hee  telleth  vs,tiiat  that  is  #?^ 
 ■">F*pt.  gathered  oMt  of  mmy  ethir  places  of  his  worses,  and  yet  out  of  all 
 thofc  places  alledgeth  not  any  part  or  point  of  do6trinc  which 
 tAufline  himfelfc  doeth  not  vndcrtake  to  iuftifie  by  the  Scrip- 
 tures* It  hath  beenc  bccforc  declared  ,  that  when  wec  fay 
 that  all  matters  ofdo6lrinc  and  faith  arc  contained  m  the  Scrip- 
 ture, wee  vnderftand  as  the  auncient  Fathers  did,  not  tiiat  all 
 things  are  literally  and  verbally  contained  in  the  Scripture,  but 
 that  all  arc  either  cxprcfled  therein,  or  by  neccflary  illuion  and 
 iojufcquence  to  bcc  dcriucdfrom  thencc.S>  iF/i^r^wtf  douhtcth  not 
 
 to 
 
 •jfrt  ( 
 
iurin.tititf^ 
 
 ofTraditms.  ^95 
 
 0  fay  as  we  doe,  f  H^h.tt  things  ^re  tvrittert,  wf  doe  act  denielbut  vohdt  { ^ • 
 ■re  not  written^  we  reietl :  an  J  yet  in  the  fame  bookc  hee  faith  alfo,  H<'»"i,  SitHth4€ 
 hat  »>  is  S  the  proper  lis  ef  the  holy  Script  ure,  that  thofe  things  whereof  IVJe^^l!^"!^* 
 heremight  be  doubt  if theiTfcere  not  written,  arefetdowne,  but  other  'i'**"'"f>'"'f"'P 
 kings  are  left  to  our  vnderfidndingto  col/efi  und  gather  them  xhcrc- g  ibid.SMha 
 )/♦   And  in  this  fence  5aint  .//«/?i«^  faith,  ^  By  thofe  thtnges  which  ^^^'[■"''11^'''^^^^ 
 ve  read',  we  vnderji  and  fame  t  hinges  mI/o  which  we  doe  not  read.  Thus  *mb>g>fi  nijui^int 
 loth  the  fame  5aint  ^ufltne  fomctimes  fay,  that  the  Church  recei-  ^.^'v.'ffn'frlZ 
 icth  fotne  thingcs  that  arc  not  written,  not  that  thofc  thingcs  arc  tcihg,nt,ed,raiim'^ 
 10c  to  be  proued  and  defended  by  the  Scriptures,    but  onely  that  T^^>,»(i.(ont. 
 :hey  arc  noc  literally  cxpreflcd  in  the  5'criptures.     And  fo  it  appea-  ^^^^'^  ^'■'^'^  '»''• 
 ■ech  in  the  firltinltancc  produced  by  il/,i?/y^*/j  as  torching  the  re-  l^Zi'ai^'cjtiVtt. 
 hpti^ing  efthem  who  became  Catholikes  after  they  had  bene  bapti^tcd  "'*?'«<  "'"  '<?'» 
 f  %y  heretickes.  For  although  Saint  ^infiine  fay,that'  the  ^Apofile  scorn-  'iulmdf'n^'. 
 '  yiaundednothingthereof,   but  that  the  cufiome  which  was  oppofedto  ""^ra D^en^ufi-i. 
 Cyprian  was  to  bee  b: leaned  to  haueflowedfrom  an  Apofiilicalltr^.di-  Uuihulxindtpr^'. 
 Hon^  yetheehiiiifclfc  difputcth  that  poyntagainft  the  Donatiftcs  SSl'^"^"*"^** 
 continually  by  the  Scriptures,  refufcth  to  hauc  the  matter  decided  po»,bL't2l'c'pri. 
 but  onely  by  the  Scriptures,  and  in  the  firft  propounding  thereof  2*,t//^'^II3,^* 
 faith  very  plainely  to  tliem,^'  That  Ifeeme  not  to  deals  by  httraane  ar-  fHmpfi(f,(r,dtnd* 
 ^nfmms  (namely for thata general! Councell  hath  fo  confirmed)  'k}^,^./,^ j ,.^. _ 
 I  hringaffured.proofes  out  of  the  Gofpelly  whereby  \  fh  ewe  how  r  rightly  Nt  humanis  arg$*' 
 \andtrHelyaccoydiyig  to  Gad  it  thus  feemedgoed  to  thepr,  (hat  ecclefia-  T,T<^c  J^EhJH 
 ^(ilcall  medicine fhould  cttreth^t  inanheretickeor  fchifmatickewherin  gd-.oprtferocertM 
 he  is  wounded  and feparatedjrornthe  Churchy  but  that  which  remai-  dt^Tn^^^qU'^m 
 neth found fhotildrather be  Aik»owkdgedandapproouedy  thenhy  beirg  '''^f  pUiumt^ 
 diCJlowed  fhould  bee  wounded.     To  omit  many  other  places  that  lm',vt'hoc!','^u»' 
 might  hee  alleadged  to  the  fame  purpole,  foone  after  the  words  al-  9'"--'''A'-'>""«-» 
 leadgedby /i/.'2//2r<7;j,  hee  faith  thus,  ^  It  isagainfithcccmmaunde-J^fiuanu^uZr 
 '  vtent  cfGod,  that  men  camming  from  herctickesfljould  b  e  baptiz  'd,  if"""'' '' '"  'J"* 
 there thty hauereceiuedthe  Baptifme   of  Chrifle,  becaufebyteflimo-  t"r,iuld'aHunr 
 :  niesofho'y  'Scripture  it  is  plain  fly  {hewed  thus  and  thus.  Literally  if ^'^^J^"!^ '»""*. 
 i  therefore  and  as  touching  matter  of  faftand  example,   Samt  w//«-  r[vr'cL'^^^r^/^i 
 /?/«ffpeakethof  it  as  not  written  in  the  Scriptures,    but  by  Tra-  '"'^"'''''^fTTrT 
 dition  10  accultomed,    beecaulc  there  is  nothing  exprclly  men-  i.c^p.i^.cctra 
 .  tioned  thereof,   but  yet  flieweth  that  therefore  this  Tradition  ^^;;t'r,,^;if 
 was  accepted  and  approoued,  becaufcby  tcftimonies  of  Scripture ''"^""^*-/^""^**/ 
 
 1  *•  *■  *■  '  *  fifmitm  Chnp  4#> 
 
 »tftrHnt,bapUi,Mt»r,  i^»\*  ftnCiarttm  fcrtfturdrum  tijtmtnijsplanl  ofind'ti*r,&t. 
 
 L  I  I  z  it 
 
S^H  of  Traditions.  ' 
 
 it  was  confirmed  to  be  right, «"  bccdufe  the  reafc/js  and  teflimomesoj 
 mibUtmU.\.    ^crtpture  being  well  confidered  on  bothjidcs  of  that  controutrfve^  n 
 't'iic^!xvuc.  ^%^*  ^'f^jd,  f^hat  the  truth  hath  declaredthat  icveefollotv.hvi^  thus 
 HHt  lattre  iiij}uta-  it  IS  truc  wiiicH  S.  ^ujime  added  in  the  place  cited, "  that  there  an 
 T^ifZZuZt  ^^^7  tht^V  ^^'^  ^^'  -^^"^^  C^f*^<^^  holdeth:and for  that  cauje  are  be^ 
 fiimonijs,foteft  t-  IccHedto  loAHc  coTUefro  the  ^p0ji/es^lbeit  they  b;  not  found fet  doTvn  in. 
 I'il^dedS^Lr  Scripture jhcckuCc  they  be  not  namely  and  word  tor  word  fet  downol 
 hccfequimur.  ^    in  Scripcurc,  albeit  they  bee  to  be  iuftified  by  thofe  things  that  arei 
 sicHt flint Luir'n  there  (et  downc.Of  this  kind  is  that  which  M'BiJhop  nameth  in  thel 
 l"*  ^"'"f^/f"  next  placcjof  r^r  cuflome  of  the  church  in  baptz^nq  /»£?»^/,  which  .dw 
 ab^pojioitsfr*   jttn  iaitn  *  is  to  be  belseuedto  be  no  »ther  but  An  Apoftolike  traditton^oC'^ 
 7Ir^t7^7am"  ^^  ^'^°  acknowledge  no  leffcBut  what?did  Juftin  hold  it  a  traditiol 
 fcHptunonre^m-  thatcould  notbceproucd  and  warranted  by  the  fcripture?Nothingl 
 *oZ'Gtnef.adn-  ^^ffcFor  hc  himfelfeagainft  the  Pclajjian  hcretikcs  proueth  the  ne- 1 
 urMb.  io.c^p.ii.  ceflitie  thereof  by  the  S criptures,  p  Thej/fny  (faith  he  )  that  an  infant \ 
 dlnifi'^Tplp'fcT  "'^  ^^*"£ bapti^d cannot peri^JbecMfe  he  is  borne  without  finne :  but  i 
 tjft  tradtuo.        the  K/f.pofile faith  t  Bjone  man  f^ne  entred  into  the  worlds  and  by  finne  i 
 \ikunu,^Inum  '  <^^^'  dcath^andfo  death  went  oueraUfor  afmuch  at  allhaue finned^^c . 
 mtrupYMmtHm  Therefore  the  baptifme  of  infants  is  not  Caper^uoHs,     that  they  who  bf\ 
 
 nonbapttz^tititmpt  •     .  r*         t        ^       i  i  /         j    r 
 
 rire  no>,pofe,qHo-  generation  are  bound  to  condemnation,  by  regeneration  may  bee  deltHe"  • 
 t^^i(7r,&cj!>L  ^'^/^•^^  if'  And  in  another  place  againft  the  Donacifts,q  }fanyman\ 
 ^pofioiMPer  V-  (faith  he)  defire  dimneaHthoritieinthis behalf ^we  may  trnlyconieUure 
 TdZ  t'H'^ftfrptr.  ^^"^^  thefacrAment  ofBaptifme  auaileth  tn  infant Sy  by  the  circumcifion  i 
 fiiiH*  bapttjhMi  ofth;fie[k  which  the  former  people  receiued*  S  o  by  the  reft  of  the  Fa- 
 P^?l^'^;2'*'^'\^"  ^""^7  arguments  are  taken  from  the  Scriptures  for  the  iufti- 
 AhconiemnMioni  fyingof  that  culloiiie,  and  >•  ^,-//4r/«;«i»  himfelfe  by  the  Scriptures 
 tlfnn&ollmL  P^oucch  that  infants  are  to  bee  baptized,  and  therefore  full  wcakely ' 
 btrent^r.  dotli  M.  Btfltop  deale  to  bring  this  forproofe  of  their  traditions, 
 
 2.^ I Sf^H^ii^l'a ^'^*t  ^5,  of  do6lrines  befide  the  Scripture.  In  his  other  obieftions 
 fe4<r»i  reA^'.honta.  hc  is  as  idle  as  in  any  of  thefc,  or  rather  more  idle.  The  A  nan  hc- 
 rlT,  &'/.y'7r4cVer  ^cticke  preflcth  ^ujii^e  to  fhew  where  the  worde  o>  a'atov  is  readc 
 tonijcerep<>jf^»,:u  in  the  Scfipture.  Saint  ^ufiine  anlwereth  him,  tiiat  '^  d//  y'uaiov  wa* 
 ImhIu  elptifrntfa.  ^  Grseke  wird,  and  they  fpake  Lattn^  and  therefore  it  wasfirjf  to  be  fet 
 ir^mentum  ex  cir  ^j^;;  whatis  meant  bj  6a«'cr<o»  and  then  to  be  requiredtn  the  fcriptures 
 
 tHmctfione  carnu  -^     '  '  '  , 
 
 f^uampriirftpi*- 
 
 iMacccplt.     T  BclUrm  dt[aeram  B4ptif.lib.i  .edf.t.     t  .Augufi.cjift.  fJ^.TielpondtbatHr  a  rtibii  tjiiian»s  Ldtine  U' 
 
 ^Heremur  irilli*iGr»cHmi{fet,priusqH*reniunttJftt qmdjit Homottfion,  ir  tttnc exigtndum  vt  in  librU fanSlU  ofitn 
 
 dtrttitr,  ire.  <\m^  etfifortajfettomen ipfitm tUM  'vimeHirttHr,rtt t»mcM  ipfaittitenireti*r.Sj*id  tft  e^tm  c»tite»tioJii*s <^hm» 
 
 vbidirfftnfintffcrti^ftdtntmine? 
 
 becanfe 
 
I  OfTraditms.  Spj 
 
 becaufe  albeit  the  rvord  ferhsfs  bee  net  found  there  ^yet  the  thing  itjelfe 
 isfoHnd.  her  vehAt  greater  verAn^itng  is  there,  then  to  contend  About 
 the  wcrdy  when  there  is  4  ccrtaintie  of  the  thing?  VViicrc  W  C  ic  Ai.Bi-  « 
 
 /&f^inchcplice  wliiclilicclimilcltccitcth,  condemned  rora  con- 
 tenciousvviaiiglcr,tIiat  thus  vrgctli  the  wordfM|^^<?«ri<?//,as  a  tra- 
 dition bcfide  the  Scripcure,vvhen  as  the  thing  i^Hlc  and  matter im- 
 i>ortcd  by  itjis  contained  in  the  ScripCure,yca  &  S.  eyfuJhnlnmkU'c 
 in  tlic  iaiKc place  pi  oueth  it  by  tlic  iJcripturCjand  ehc  where  askcth 
 ot  the  Arian  licrctike,'  H^hat  is  Hcrfjoujicny  conJubsidrtiAllybut  J  and  t  hi,m.ctntr* 
 my  father  are  c«<f  JBy  tlic  otJier  word  vnbegotten  he  taketh  ad  uantagc  ^c%\T"smd,h 
 aguinlt the  Arian,v\ho  had  fct  downc  that  tern^.e in  the corkflirn  u^mcujim^.tp, 
 pthis  laiih  concerning Gcd  the  Father,  llcedamaiindcth  of  him ';^°^yii'J 
 whether  the  Scripture  had  vfed  that  word,  which  not  being  found, 
 andyctapprcoued,  hcc  concludeih:"  ihenfeffl  tha  tt  rray  bee,\f^'^f;ll^- 
 thi'itifawcrdyphichis  ni tjet dcwre tn  Scripureyct  reafon  m^y  bce'^'''''"dtvtri» 
 gtucn  toflievp  that  it  ts  rightly jpokcn  Xfo  therefore  corijuhfianitali  alfo,  "^l  ,.l'„{7/f' *"^* 
 yphuhrvcrvererecjp.tredteJhcvfbyahthcritieofScriptfire^albeifae-find-"''^''^'*''"'^"' 
 n'tiheveyyivorathere ^yet  it  maybe  that  tveff.d  that  toil^ich  ihediclnficrJItMr' 
 yrcrdmaj  be  ii;da^-  d  to  beet  i?ht/y  applied.    1  n  ihelc  words  theref  ore-^*^  '^'^*  *"  '"'- 
 
 :erc  li  nothing  ;ii)pmied  but  what  we  are  inltructed  by  the  btnp-  <,Ha,triuu  d>Hi. 
 lures  j  the  meaning  is  there,  though  the  letters  and  fyllables  bee  not^"^''^'^^^''"'"* 
 there.  lnhkeforttheca(crtandcih  with  his  other  inftancc  of  the dcrc.itumfv'*- 
 kly  Chcfr  to  be  ^dcrcd,  w  hic Ji  wee  may  wonder  that  he  fl;ouId  be  (b  '•''"'''"" 'PJ'""'^^ 
 impudcntjor rather lo impious,astomakc an exairple citradfttcnsfi'r:p»jjiTt,i^  . 
 bcfide  the  Sciiptuie,  asil  the  Scriptures  did  not  procue  that  the  i^f,'"rx13«« 
 hclyGLcilis  tobeevsorfl'iipped,  when  as  S.  ^fj^ineY>rccucthk''<(^"'<^i'-'»rum 
 there  againlUlicArian  no  othcrwirc  butbytlie  Scriptures.   But  as"*  '"""^' 
 touching  all  thefe  points  ccnccrningthe  Ocdhead,  let  ihatlifficcT/'.^T.^^^io. 
 whicii  7  hcmas  Aquinas  hath  giuenfor  a  rule,  that  *  concerning  ^cd'Jl'^^lf^"^^' 
 we  of.ght  to  fay  ncihn  g  which  is  net  found  m  Scripture  eith:  r  in  vsrds  ^''">  drire  „en 
 crih  we^.niyig.  V\  he  reel  he  fauh  forexamj^lc,  'fhoi  ghtt:veyyincrds'^.J,^l,'"il'J2 
 it  bee  tjctf^t  ndin  huly  Scrifture  iioat  the  hely  Chcfi  frcceedeih  fr<M' """""">"' 
 theSeuKe.yet  ir.  fenfe  and  meaning  it  is  therefcund,  1  o  this  our  afler-  vti[!r/,n/um. 
 tion;iccori;cih, that  no  matter  ot  faith  or  dcdlnne  is  to  be  admiited  ^  ""/'■'■ ''^** 
 but  w  hat  cither  m  words  or  in  lenre  is  contained  in  the  Sciipturc5..r/4.r-./'.r^f»r« 
 Let  M.BiJhcp^  Hiew  vsthe  fence  of  their  1  raditionsin  the  Scnr- ^' *''>?'"';"'/'«- 
 tures,  and  wee  willreceiuc  theni,tnougn  wcehrni  not  tie  wordsj  F.Lo.ui^mtHr 
 butit  hec  alleadgc for  Traditioni  befide  the  Scripture  thofc  thmcs,  !J','^^J|;;"'*** 
 
 LII3  the    ' 
 
ySeft.il. 
 
 iHieron.dduer. 
 Helutd.Iffa 
 ScnptMraruta 
 'vsrbiftnend.A 
 funt,irc.]Noft 
 
 a.  Vwcen.Ljn'n. 
 HicftrJitAn  r*- 
 ^uirat  alitjuu. 
 *umfitj>erfiliut 
 Scrifturayum 
 tanon.Jikig^dd 
 tmniafatisfii.. 
 percjueftiffiaat, 
 qu:d»ft4S  ejivt 
 tt  Ecelejiajlicd 
 *i!tcn.'tg*ntte  mn~ 
 
 %<^6  GfTraditions. 
 
 thefcnce  and  meaning  whereof  is  in  the  Scriptures,  though  the 
 words  be  notjhcabufeth  his  Reader,  and  laith  nothingagainft  vs. 
 For  this  matter  I  rcferrc  thee  further  (gentle  Reader)  to  chat  which, 
 hath  becne  faid  y  bcefore  in  anfwer  of  his  Epiftlc  to  the  King .  As 
 touching  thir perpc^all virgimtis  cf  the  bleffedvi'gin,  wiiat  vvearci 
 to  conceiuc.,hatli  l^bfbcforc  dedared.S.^^i  »/?i;?c  ^  afhrmeth  ic,hu& 
 not  vnder  the  name  of  a  tradinon:  and  Hierome  when  ijee  would[ 
 maintaincic  againft^  Belntdtus^  tooke  vpon  him  no  othcrwife  to 
 maincainc  it  but  onely  by  the  Scripture,  thereby  lliewingthat  hee 
 tooke  tradition  to  bee  a  very  vveake  and  vncertainc  ground.  Now 
 tlierefore  it  plainely  apcareth  t\\:\i  S.AtiJime  hath  pulled  downc  the. 
 churchfstreafuryoftr/iditmis bccaufe M,TiiJhopcn\ bring  nothing 
 Co  the  contrary,  but  that  he  plainely  and  truly  meant  that  which  hee 
 faid,  that  in  thofe  things  -which  arep/aineljfct  downe  in  Scripture j  are '. 
 found  all  things  heelonging  to  ear  faith  and  conuerfation  cf  life  ^  and 
 thereby  leaueth  no  place  to  M*  ^ijhcps  matters  cf faith  that  are  not^ 
 contained  in  the  lyritten  word. 
 
 m 
 
 I  ^.  W.  B I  s  H  o  r. 
 
 CJ^.Pcrkins  his  iaj}  tefiimome  is  taken  out  ^Vinccntius  Ly rincn- 
 Cis^ycho faith  {as  he  reporteth)  that  the  canon  of  the  Scripture  is  perfe^ 
 andfuUjfufficientfor  all  things^ 
 
 Aniw.  I  thiK^jhat  thereis  nofuchfentenceto  he  found  in  himihe fays 
 h  ^^y  of  obieUion^h^x.  need  wc  makcrecourfe  vnto  the  authori- 
 tie  ot  the  Ecclefticall  vnderftanding,  if  the  Canon  of  the  Scrip- 
 ture be  perfeftf  Hee  affirmpth  not  that  they  bee  fully fuffcient  to  deter- 
 mine allcontrouerftes  m  religicn^but  through  all  his  boc>ke  he  proues  out 
 the  cleane  contrary  ^hat  no  here  fie  can  bee  certainely  confuted  andfup^ 
 preyed  by  onely  Script  uresy  -without  wee  take  »tthit  the  fence  and  inters 
 pretation  of  the  (^athoUke  Qhurcb, 
 
 R.  AB£0T 
 
 Thcwovds oi Fincentius  are  vttered  firft  by  way  of  obie6lion 
 thus ;  *  Soffte  man  happely  may  ask, feeing  the  Canon  of  Scriptures  is  per 
 feU^andtn  itfelfe  abundant  ly  fufficentfor  all  matters,  what  needeth  it 
 thai  the  authority  ofEecleftapicalvnderfiandingjhold  be  ioynedvnto  it  ■ 
 
OfTradithns  joy 
 
 He  hath  ranglit  a  man  in  the  wordcs  before  /*  ground  ^nd  fettle  hij 
 fiuth^firj}  by  the  authorttie  of  the  Urv  ofGtd,  and  then  bj  the  tradition 
 efthe  catholtck^  chstnh,    mcaningb)-fr^^/>/>»,  asappearcth,  ihcfi^^tltpr^ 
 interpretation  or  expofition  of  Scnpturc  dehucred  by  tljc  Church  '"'"i""'<«/'i-'"'«- 
 not  any  matters  ot  do6bine  to  beerecciuedbefidcthc  Scripture J/!r£«L/^^i* 
 Hereupon  iic  askcth  the  c^nzi^^ioUyfeetngthe  Scripture  is  AhHtjd4i}:tlj'^''^*'*  '^''^*"^*' 
 fujfcientj  what  needc  is  there  to  addi  the  tradition  of  the  church  /taking 
 It  tor  a  tiling  recciued,  and  by  all  men  approucd,  that  the  Scripture 
 in  itfeltc  is  abundantly  fufficient  toinltruft  vs  cucry  way  andm  all 
 thingsbdonging  to  faith  and  godlineffe,  and  therefore  making  it 
 a  doubt  why  the  other  lliculd  be  necdfull.  And  that  wc  may  vnder 
 '\   ftand  that  he  meant  it  not  only  by  way  of  obie6licn,  but  pofitiucly 
 '   in  tlic  repeating  of  tl;f  fame  poynts  afterwards,  hs  lettcth  downc, 
 tliis  exception  and  realon.  ^  No;  but  that  the  Oxnon  Alone  is  in  it  fetfe  r  n  -j », 
 jiijjictenr  pr  ullthtngSy  but bccauje  many  tnterfrettngtherrordes  cfGod cMonjoim ,.,„fi 
 as  they  Itjiy  do  conceiue  dim  rs  opimoKS  and  errors  therefrom,AJ.  Bfhcps  ^f'trui^ulll^' 
 anfvver  tlicn  is  talfc,  ihsX  Vi/icenttus  ajfrmeth  not  that  the  Scriptures  ''"  ''""•"«/ /rr/^w 
 beful/yffijfcteKt  to  determine  ail ccntroHtrfies  wrcUgton,    tor  / /«fr«- f;;,^;!^';;;-. 
 /■'//'^aftirmcth  it  peremptorily,  and  therefore  teacheth  vs  toniun"-^'/"""""^*'^'-*- 
 tiicftuvho  after  the  Scriptures  and  interpretation  thereof  teach  yj '^''•^^'"  """/"'"• 
 that  there  are  yet  other  matters  ofGhriitian  dodrine  and  faith  that 
 arc  not  contained  in  the  Scriptures.    iJM.  Bijhop  tclleth  vs  that 
 through  alihis  bt:  k^s  he  proues  the  contrary.  But  what  is  that  contrary  f 
 Marry  that  r.o  herefies  caribe  certAinly  corfutcd and  fupprefjedby  oneiy 
 Scriptures  nithout  JVC  taize  yvith  it  the  fenfe  and  interpretation  cf  the 
 Cdtholuke  Church.     Whereby  wc  lee  that  either  he  hath  not  read 
 that  booke  of  /  incer.tius^  or  doth  impudently  falfific  that  which  ht 
 hath  read.  True  it  is  that  Fincentius  in  rcfpcdthatheretickes  doe  of- 
 ten very  guilefully  alleadge  the  Scriptures,   and  wreltthcmtothe 
 maintenance  and  defence  of theirncw  deuiceSjdothrcferrea  man 
 forhisfafetic  to  the  iudgemcnt  andrefolution  of  the  Cathohckc 
 churchjiiot  as  they  lewdly  beare  vs  in  hand,  of  the  church  ot  Rome,  '  „7i'/r'^*!J 
 as  it  by  it  the  Cathclicke  Church  wercto  bee  vnderftoode,  but  fo  as  V»fn,!fjoTJ*m 
 **  that  we  hold  that  which  hath  ht  nc  dtliuered  euery  vi>hcre,r.ni  alwayrs  ;='^'"5'^""«'*'  'A 
 andtjall  :jorthts  {\2\iT\hc)  is truelyand properly laihiltke^as the >:a  f^^fr't'kCathtiu 
 ture aj:dfigntfication  oftheivorde declarethy  irhti h iK-deedecfi/nfrchen-  '^HZ'rurauJidH 
 deth  vnttierffillyall.  Hereto  he  frameih  thole  rules  ot  a?.  tt(juitie,  vni-  'i"-^',  ?«■•  "-nu 
 uerfalitie  and  anfenty  idlel)  bragged  of  many  times  by  the  Papi/ls,  «4S'i^'""  * 
 L  1  I  4  wJien 
 
SpS  -  of  Traditions, 
 
 when  as  according  to  the  declarations  of  ^^c^wfi'^i  they  arc  not 
 able  to  make  good  any  one  point  of  their  do6liine  oppugned  by  vSj 
 butindiucrs  and  lundry  points  are  conui6tcd  thereby.  But  the  mat-^ 
 ter  that  toucheth  M3ti)jo^  very  ncerely,  is  the  reftraint  and  limita- 
 ,    tion  of  this  rule,  w'nich  he  faith  is  ^  not  to  be  folio-wed  in  all  qtfe  (lions  gi 
 ^ua  fanaorum  Pa  the  Tvord  ofGod,     but  OKclj/  OY  chiefly  in  the  rule  of  faith  ^  whereby  he, 
 ''"'"^^w^irrmcanethtliofethineesthat  concerne  the  articles  of  the  Creed :f  in 
 iegu <j!4tftiMncuiu  ffjojg  qHefticns^z^  he  rcpeateth  arter wards,^'/lo»  which  thefomdattont 
 iip&7d!i'r%-  <fthe  -wheie  CathoUke faith  doe refl.  It  is  vntr ue  then  which  MXifhof 
 Um*gn»nohii}i*-  faith,  that /^wc<r«i*»V</  hoideth  »<? /tfrr^/z^  to  bee  luppreffed  or  confuted 
 lil&f^quJdreft.  bur  by  the  tradition  of  the  Catholike  Church,  when  as  he  appliethi 
 fin  ijs  dmtaxat  ^^  |^ jg  j-^jg  ^^/^  ^^  ^j-  /^^y^  chicflj  to  thofe  Hercfics  w hich  touch  the  maine 
 K^pMutZ''  pillars  &  foundations  of  Chriilian  f  aith.An^it  is  yet  further  vntruci 
 cathoUa  d^gmatu  bgcaufc  Vincentius  further  addeth,  thats  neither  alxvayes  nor  yet  all  he- 
 tur.  refies  are  to  bee  impugns  a  tn  that  forty  hut  onely  thoje  that  are  new  and 
 
 ^  ^'ttT'omZ  f^'^>  namely  when  as  theyfirFlfpriug  vpfe^before  they  hauefalfifled  the 
 hArefeshtcmoda   rnles  ofaHHcietttfaithy  and xre  therein  hindrred  bj  thejlraitnejfeofthc 
 ''PZurfcen-  time, and  before  {thefiiftnfpreadiHgfnrther  abroad)they  labour  to  cor" 
 ufquctantummo-  rtift  the  bookcs  ofthe  aunctent  Fathers.  But  herefies  that  are  far  fh^eadl 
 fcUk'!t!xoriuntur  '^»dare  growne  oldy  are  not  to  bee  fetvpomn  this  fort,  becaufe  bf  long\ 
 *""^'**^' '^y^'  f;r^^ ^wdfc-i^wf/w^^Wf  oftime they haue had gredt  opportanitietofleale^ 
 regttiM :  <ifi.u  tern  ths  trHth.   %And  therefore  as  touching  allprophane  he  refies  andfchtfmes 
 j,oruvitenturan'_  that  are  orowne  old.  we  are  in  no  fort  to  doe  othfrwife.but  either  to  con- 
 mitittnte  utt»s  ve  uMce  them^  if  need  bee,  by  onelj  auth^ritte  cjjcripture ,  or  elje  to  amy  a 
 I'.'Kwf^r*   the/M^beingamcientlyconutSlsd  and  condemned  by  generall  (founcels 
 conentur.cturiim  ofcathoUcke  Bt(hops.    Whcrc  wcc  fcc  jthat  Vinccntius  affirmeth  di- 
 fJST.rti^r^J-  reaiycontrarytothatthat.^.5/^o/>reportcth  ofhim,   thathere- 
 ijMqu^r»  hac  va  Hcs  arc  not  alwayes  to  be  dealt  with  by  thole  rules  chat  he  hath  bee- 
 ''^qSprolxT^'  fore  fet  downc,  yea  and  that  herefies  that  haue  continued  long, & 
 temftritmtraiiu  haucbeenefarrc  fpTeadc,  arc  no  otherwife  to  bee  conui6led  but  ^^ 
 venuiuplZent  ontly  autharttte  of  Scripture^    And  thereof  he  giucth  reafon,  for  that. 
 tceaftt-^r^ue^ »-  [hgy  j^  j^c  hadde  titnc  and  opportunitie  to  falfifie  the  rules  of  faith, 
 tL"I^^fVS^'w^*^d  to  corrupt  the  bookes  and  writings  of  the  auncicnt  Father?, 
 i4rl7JTp7ophLi''^^'^'^^  hcretickcsalwayes  labour  to  doe,  fo  that  the  do6lrine  of  faith 
 utes nuiu mo'do    cannot fafely bee icoparded vpon their confent.  Nowc  whatfocucr 
 
 nos  *portet  nijiaut 
 
 ftla,fiopa4eil,  ,        , 
 
 Scripi»raruAMth»riUtee$mtnc*rt?fut(irtittms»ti^mtmvmiurfaltbMfMna»tumCatholu^^ 
 
 •    iUmnatafqHivttaret 
 
 M.Bifh$f 
 
of  Traditions.  j^.^ 
 
 M.  Bijhop  and  his  fellowcs  drcame  of  this  bookc,  this  rule  dooth 
 lo  fie vsjas  it'rwcentius  had  purpofeJy  Itudied  to  inftrud  vs  in  wiiat 
 fort  wc  ought  to  dealcagainihhem,  and  to  lullific  the  courfc  that 
 vvc  hauc  vied  in  that  bchalfe,  Antichrift  hach  let  vp  his  kingdomc 
 aloft  in  the  Cliurch,  and  the  whooreot  Baby  Ion  hath  fitten  hkc  a 
 '     Queenc  for  many  ages  pait.     5hc  hath  fulfilled  that  that  was  pro- 
 
 phefied  ot  her,  ih^i^  JheJhoHldmak^  aU  nAtions  to  dhnke  of thervwc  ^*P°f»4-8. 
 of  the  wrath  ofherforracations, '  The  ki>'gs  of  the  e^.rth  Line  ctmmit-  k  g^^;^  Ii'4. 
 tedfornicxtionyvithhcr^    mdthe inhabttants of  the  earth  h^ue  beene  y'-'^-^'*  ^l'*'/"/'"' 
 .  iriinkr  With  the  wine  ofherfcrnicatiom.     She  iiat/i  iiad  ^  an  arntie  of  <?'«iX!  tfL tft, 
 Tri  fics,  according  to  the  ra)'ing  o'iGregone^  an  armie  of  Monkcs  ^''aZ^T""^'"'^ 
 and  Friers,  of  5'choolemen  and  Canonilts,  who  haue  bin  Jier  agents  '^'^'-  **'"'"^"""' 
 -  and  fadors  for  the  vttcring  of  her  merchandize  and  the  vpholding  vvatl^lf.'if' 
 ■ ;  of  Jier  ftate*  They  hauc  vied  their  cndeuour  to  tlie  vttcrjiiolt  for  the  '•/^/<^''"""«-^V«"' 
 ''  corrupting'  ofthc  auncient  monuments  ofthe  churcii.Tiiey  haue  mTJL.r/««</. 
 made  B\'ay  many  ofthc  writings  of  the  Fathers,    they  haue  faifi-  '•"'fo'-rfpt.ort.. 
 •   ficdthofethatremaine,  they  hauc  foilted  in  barltards  and  counter-  i^trSS,!' 
 feits  vnder  their  names,    JMoft  lewdly  and  fhamefully  ^  they  haue  ^'"''"y"""^'*' 
 f.ctheredvp9nOrigen,HteromyCyprian*^ufim{d<i  the  rellj^r^  things ^Z.^uJUnr^/lr 
 as  they  neuer  dre Anted  oLvnworthj  not  only  cf  their  conceit  andleArninff  ^'""""  f*"^'* 
 but  euen  of  their Jlaues,  tfthey  had  any ^t hat  were  Scythians  andBdrba-  ^'>'i<S""'onjoiHm 
 runs.  By  the  mcanesofluchrenowmed  authors  they  haucfouphr  'f,""""i'"t/""^f 
 to  game  crcdite  to  dcuices  or  their  owne,    luch  as  the  auncjcnt  """"/<■'•«" ^./-wp 
 Cimrch  was  neuer  acquainted  with.    Nowe  therefore  Fmcentius  ilTumTjisl'ra 
 ills  rule  ft  andeth  good  on  our  part,  that  inafmucJi  as  they  haue  iiad  "  '^'W<><'p'r. 
 Co  longtime  and  oportunitie/ffT?^?/?  away  the  trtnh,     and  to  falfi-  Z'!ig.Ei''^t 
 fie  the  Fathers  writings,    therefore  wee  are  to  conuidt  them  by  ah-  ^'"^-^  ''"'">*•' 
 thorttie  of  Scripture  ine/y,  knowing  it  to  bee  true  which  Chryfo-  tt'of^ujff'iy, 
 Home  faith,  thsif^  Jince here/ies hanegottenfoote  in  the  Ch»rch,th:re  ''*f''"flj.-'""'*t", 
 is  ns  proof  of  true  Chrtslianitie,  nor  other  refi^ge  for  ChrifltAns ''/fJFf'ch'flZn' 
 dtftrous  to  h'owe  the  truth  offaith.but  onely  the  Scriptures  of  GOD:  T"  "'"  ^  '^'^"'■ 
 noway  J  jr  them  thtt  aredejtrous  to  i^nowe  which  is  the  true  ihurch  '^"-'"■"irf*,,,/ 
 •fchriH,  but  onely  by  the  Scriptures,     Our  Lord  (faith  he  )  knswmg  iiKil^"' 
 thttt  there pjouid  bee J0 great  confujion  ofthinges  in  the  lafl  dayes,  dooth  - "j""/"'"'-  v»/,». 
 
 J>lvtr.tEic!r/!^ 
 Chrifii,n(ttantHmmod»pirScrist'iriu,irc.SeitniDom'muitantameonfMfityiemrcrMmin  reni/simU  Mebui  ffffntartm 
 idea  m.tndat  vt  Cl)rijliani  voUntcsfrmitatetnamftrefidti  vtrdad  nit  Lim  rtm  fHf,iaht,i:ifi ad  Script ur.u  ^  -ilitoiufS ^^ 
 *UartJpextrmt,fiMndalit.Abuntur  &  perikunt,n*n  \Httlligtnttitft**fit  veraEccltJt-i  &  per  htc  mcidtut  in  al>h»m,n^f,^_ 
 nsm  dtfoUt.tnu  tfudftabtt  infdniiu  Eidejti  Ictu, 
 
 there 
 
900  OfTraditions. 
 
 therefore  mil  that  chnjiuinsdeJtrdHs  to  receiue  AJ[nrmce  eftruefatth 
 Jhohldfiieto  mthing  hutonelytotheZcriptHres^  Othenvifetftheyloeki 
 to  any  thing  elfe,  theyjhal/fifimi>le  ^ttdperifij  mt  vnderjlandmg  whic). 
 is  the  irnc  churchy  AndtherehypjallUght  vfon  the  abhomtnation  of  de- 
 foLitton  which  Jhtilljiar:dinthe  hely  places  of  the  chnrch.Ncw  thercfori 
 wcchaue  done  nothingbut  that  that  in  the  courfe  of  Chnibanicit 
 is  iuft  and  right,  to  call  the  triall  of  the  controucrfics  and  qaeftionsi 
 of  religion  to  the  authoritic  of  the  Scriptures  onely,    and  to  teadil 
 men  therein  onely  to  rcpcfc  the  cercaintic  snd  aliiuance  of  theii 
 faith.    Albeit  by  the  fingularprouidence  ofalmighcie  God  it  hathi 
 comctopafle^thatinantiquitie,  'as  wee  hauc  the  fame  remaining 
 vnto  vSjtlKrc  is  yet  light  lufficicnt  to  difcouer  the  apoftafies  and  ab- 
 hominations  of  the  Cliurch  of  Rome,  to  iiiftifie  tlic  truth  of  God 
 .    againft  their  falfhood  and  lies,  and  to  make  it  appcarc  that  wee  doe 
 rightly  and  truely  apply  the  Scriptures  to  the  reproouing  and  con- 
 uaicing  thereof,  as  through  this  whole  workc  is  mcft  plai|jely  and 
 clecrcly  to  bee  (eene.  And  this  is  lb  much  the  more  manifeft  for  that  J 
 theythcmfclueshaue  bene  forced  to  complainc  that  they  are  fainc 
 o  Index  Eypur.     o  f^  yearc  vfUh  very  mAny  errors (  as  they  call  them)  in  the  old  Catho' 
 *cu^ifc'axhoiiiu  I'ks  writers  yand  to  extenuate  theruyto  excufe  them^  by  fame  deaifedfhift 
 ■viter^bMdijspin  todeniethem,  and  to  (et  fome  convenient  meanifjf  on  them^  Tvhenthei 
 res  &  extememut  are  oppojedtn  Mjputattonor  m  conjittis  with  thetr  AdHerjartcs.     Jn 
 txcH^tmu4,txc>gi-  many  qucQioHswcfhcvvtheantiquitie,  thevniuerfaliiic,  thcvni- 
 fer[*pinegemHi  tt  tormc  conleHt  and  agreement  or  the  auncicnt  Church  tor  vs  and  a- 
 
 |-"]i''wlS«««  §^^"^  ^^^"^'  *"^  "^^  Itrangc  to  fee  what  poore  and  mifcrable  fhifts, 
 "//«»» opptnttntur  yea  what  impudent  and  fhamelefl'c  deuicesthey  are  driuen  to,  and 
 '^^it'^cStoZ-  y ctcannot  auaile  to  fuppreflc  tlie  light  thereof.  In  a  woordc,  it  is 
 i./*j  cHmAdnerfr-  plainly  found  that  tlicy  Iiaue  no  caufc  to  bragge  of 'L'/w^r^/w/Z^r/- 
 "^^'  "'  nenjis,  cither  as  doing dftaagc  to  vs,  oryceldingany  gaineorad- 
 
 uantage  t«  thcmfclucs. 
 
 14*    W.  B I  s  H  o  p. 
 
 Thus  M.Pcrkins  hauing  endedwith  the  Law  ar.d  Teflimony^  addeth 
 
 i»  apofifcriftwo  other pnder  reafons  to  his formtrithefrfl, that  chrljie 
 
 and  h$s  xApofiles  v fed  dw ayes  to  confirme  their  doctrine  with  the  tefii^ 
 
 monies  of  Scriptures  ^and  not  wtth  tr/(ditton» 
 
 An{sVfFirJiJfor  owr  Smitur  Icfm  Chriji^e  out  ofhis  diuine  wifedotne 
 
 deliuered 
 
 ;Kli'' 
 
OfTraditions       ~  joo 
 
 ie'iueredhis  doSlrt^te  njoji  commmly  in  his  ovtmn.xme,  But  I  /ay  vnto 
 
 jou'.ar.'d  verj/feldome  ccnfirmcth  it  with  any  teftimor.y  out  cfthe  Latvc. 
 
 The  EuArgelijtcs  dse  often  note  how  Chnfiefu/filUdthe  vldfrothectes  : 
 
 hut  ntutr  or  veryjeldontefetk^  to  confirwe hisdeHrwe  by  tejltmonies : 
 
 \hcir  cwne  they  do  fomt  times :  but  to  fay  they  netier  wrote  any  thing  out  • 
 
 9fir.idititn,procecdes  ofmofigrvjfe ignorance*  Where  had  S.Macliew 
 
 the  adoring  of  the  Sages  ?  S.iolm  B^ptifisprcaching  ?  briefiyjthatTvas 
 
 dof-e  Ifiefc  re  hts  owne  ccnuerfion^  but  by  tradition.     S«  Markc  rvrcte  the 
 
 wc'sl  part  of  his  Gofpelloht  of  Traditton  received  ficm  Peter,  4srvit- 
 
 ncp-(h  Eulcbius,  *S.  Luke  tefltfieth  ofhtmfelfe/hathe  wrote  his  whole  ,  ^,^ ,  ^^4 
 
 ^ofpell  *  as  hcc  haJdc  recciucd  it  by  tradition  tl  om  tliem  who  were  14- 
 
 eye-witncflcs.  Vf^hat djfperate carelefneffewas it theMto^rffirme-,  that*  ^'*^'^' 
 
 th:  ^pcfiles  r.ener  vfed  tradition  to  confrme  my  doBrine  \when  fome 
 
 cfth(m  built-yKot  onely  parcels, but  their  whole  Gofpels  vpon  traditions? 
 
 R.  AiJ  B  O  T« 
 
 Thcrcaronsfcemcflendcrto  yl-/,  %Jhopy  but  yet  the  Reader 
 mull:  nccdes  take  them  to  bee  very  ftrong,  in  that  they  are  put  off 
 with  lb  llcndcr  and  wcakcan  anlwer.  If  the  doftrine  of  faith  and  of 
 the  feruice  of  God  had  ftcod  in  the  old  teftament  in  any  part  vppon 
 tradition,vndoubtedly  our  Sauiour  Chrift  would  haue  made  fomc 
 mention  thereof:  and  as  he  often  refcrreth  himfclfe  to  the  fcriptures 
 (o  would  fometimeshaue  appealed  to  tradition  alio.  But  that  doth 
 he  neuer:Iie  reproucth  traditions  and  condcmncth  thcmjbut  ncucr 
 vfcthonc  wordtoapproueany.  OVf.B'Jhtp  tnfwcreth,  th^x.  Chnji 
 wojf  commonly  deltucreth  his  do^rine  tH  his  twne  name  ( I  fay  vnto  yon) 
 and  very  feldome  ccnfirmeth  it  oKtofiheLaw.But  that  is  a  very  wcake 
 and  filly  lliift.  yea  there  is  in  it  apparent  and  manifell  vntruth.  For 
 we  finaour  Sauiour  in  the  gofpell  more  often  citing  and  alledging 
 the  Scriptures,  then  we  hearc  him  laying,  Ifiyvmoyou,  as  cucry 
 Reader  may  obfcruc.  Againe,  where  he  doth  lay, //Ajt/;./cij^/;',hcc 
 teachcth  vs  to  vnderftand  that ^  hefpeaketh  not  cfhim[flfc^  but  wiiat  a  idm,  14.  r^. 
 hee  faith ,  hec  IpeakctJi  as  Chryjofiome  before  hath  taught  vs  to  con  - 
 ftrueit^  out  cfthe  Lawcandthe  Prophets,  according  to  the  v.nttcn '-]^^y^-''^'^*^'''* 
 word  of  the  Law  and  the  Prophets,dcUuering  no  poy  nt  of  dodlrinc ' 
 but  what  hath  witnefl'c  and  confirm atioiffrom  thence.  Th.irdly,  it  is 
 much  to  bcc  obferucd  againft  J/.  Bi(hopy    that  where  our  Sauiour 
 
 o  doth 
 
cMat.^.iS.io. 
 
 po2  ofTraditims. 
 
 doth  moft  often  vfc  thofc  words,  '^  I  fay  vnt0yotiy  hce  vfcih  them  tc 
 challenge  the  written  law  from  the  corruption  of  tradition,  and  tc 
 affirnie  the  originall  truth  therof  ♦  For  tradition  had  taught  men  tc' 
 vnderrtad  the  law  literally  only  &  of  outward  ?6ticns,buthefhevif; 
 
 d  V£%»:.i8.     in  the  commandements  '^of  murtherand  adultery,  that  the  intenii 
 of  the  Lawe  is  extended  to  the  affc6iions  of  the  heart.    Tradition 
 
 e  vtr '  I .         ^'^^^  diminilhed  the  integritic  of  the  Lawe,  and  taken  from  it,  ^  tea- 
 ching onely  not  to  fcrfwearc:  but  heteacheth  that  the  truth  of  the 
 Law  extendcth  to  vaine  and  idle  fwearing,  ;Trauiiion  had  added  to' 
 the  Lawe  of  it  owne  deuice,  and  where  God  had  f  aide,  Tkou  Jhahl 
 loy.eihjneighlfot:r,  by  a  corrupt  glofe  put  to  it,  ihcajhalt  hAtcthmd 
 
 J  y  enemie :  but  hec  teacheth  that  the  name  of  ^  a  nci^bcur  reachetii  to 
 
 them  alfo  that  are  our  enemies.  Thus  hcerc^iiheth  that  which  tra- 
 dition had  made  crooked,  but  for  tradition  he  faith  ncthing.Surely 
 they  that  thus  peruerted  the  written  Lawe,   would  haue  perucrted 
 traditions  alfo,  if  there  had  bene  any:  and  Chrift  would  hauerefto 
 red  the  integiitie  thereof,  but  there  is  no  furmife  giucn  vs  of  any 
 
 g  Mar,.i94.       fuel)  matter.  We  heare  him  often  faying, s  Haue  ye  not  rci^d?And  ^It 
 
 1  Liilfe.i  o.  iO,    '•'■  Tivritten^  and  '  }yhAt  is  written  in  the  law,  how  readcji  thou  ?  but  wee : 
 neuer  heare  him  laying,   Haue  yec  not  thus  receiued  by  tradition  J  i 
 
 k  Mat.2i.»9.    He  tclleth  t\\G^Sidi6\ictSi^7eerrejl?ecaHfeye  k^tiwmt  the  Scriptures: 
 
 Uohn.jo.,.  ^"^  ^^^  ^^^^^  of  the  Difciplcs  error  was  noted, '  ^Asyet  thtykpeypnet 
 the  Scripture :  but  no  where  doth  hee  note  the  not  knowingoftra- 
 
 m  lohn.  J.J?,  dition  tor  any  caufe  of  errour.  He  faith,*" Se^.rch  the  Scriptf^res  they 
 tefiife  ofmcy  but  he  neuer  faith,y?^r(r;(?  after  Traditions,  they  are  they 
 that  reitifie  of  me.  "  How  thenfhefildthe  Scriptures  be  ffilfitled,  faith 
 
 nMat.»«.H-     Jie^  but  neuer  mentioneth  the  fulfilling  of  any  thing  that  was  deli- 
 
 •  Luke.  J  4. 17.  "^rcd  by  tradition.  «  He  interpreted  to  his  Dtfciples  m  all  Scriptures 
 ths  thtngs  which  tpcre  written  o{ him 3  but  out  of  tradition  hee  inter- 
 preted nothing  vn  to  them,  P  He  opei.edtheirvnderflandmg^at they 
 
 pVer45.  might vr:derft.ty:dthe€criptures,  butweercadenot  of  giuingthem 
 
 vnderftanding  of  traditions.    'Ihus  the  Euangeliffes  from  place  to 
 
 qMat.r.2 ».       P'^^^»  ^P°"  diuers  occafions  doe  fc  t^downe  T  ^ the  fulfilling  cf  thofe 
 
 &i,i7&c.  thmges  which  were  fpeken  by  the  ^rofhe;s  mentioning  tlie  things 
 which  arc  written,  but  neuer  once  fpeake  of  the  fulfilling  of  tradi- 
 tion .And  what  ?  will  Ult.  'Bijhop  iiaue  vs  to  dreame  as  idlely  as  hec 
 doth,  that  there  were  tradiRons  from  God  bccfide  the  Scriptures, 
 when  wee  find  thcfc  infinit  references  to  the  Scriptures,  and  to  tra- 
 
 *'  ditions 
 
OfTraditions  90  3 
 
 Jitions  none  atall.^He  tellcth  vs  a  cliildifli  talc,  tliat  the  Euangehfies 
 very  fcldome  coK^rme  Chrijics  de^rine  bj  tejlimomcs,  hut  thetr  own» 
 hejdjefom'.ttnKSy  as  itthc  tlo6irine  ot"  tJie  Euangcliftes  were  not 
 :hc  doctrine  otChnlt:  and  f hewing  that  hce  is  little  acquainted 
 A'lth  die  reading  ot  the  Euangcliites,  who  niaketh  that  veryfeldcwe 
 .vhich  IS  lo  often  done.  And  when  it  is  done,  it  is  done  by  Scrip- 
 ture onely,  neucr  by  traditions:wiiich  is  the  point  whereto  he  fhuld 
 haue  anlwercdj  and  he  laith  nothing  to  it.  Onely  he  lewdly  abiilcth 
 :lie  ignorant  Reader,  by  Teeming  to  lay  (omw  hat,  when  that  v\  hich 
 helaith  is  but  an  impertinent  vagary,  and  concerncth  not  thatthat 
 IS  obie^led  to  iiim  .  To  fay  that  they  neuer  »rorc  any  thmr  out  ofint- 
 dition  ((i\l[\\\c)  froceedeth of  moji grojfe ignorance .ivhere  hadCMa" 
 thfwthe ddoringofthe Sagesl&c.^t\x.\v\^'t^\<:.\^\N\\'3X  is  this  to  that 
 that  OM.Terkms  faith? Chrill  and  his  Apoftles  in  infinite  places  con 
 firmc  that  which  they  preach  by  the  do6trine  of  former  times :  they 
 fignifie,  the  fulfilling  of  thofd'things  which  were  of  old  taught  vnto 
 the  people  of  God,  They  neuer  confirmc  any  thing  but  by  Scrip- 
 ture, they  mention  nothing  fulfilled  that  was  taught  by  tradition 
 but  onely  by  Scripture*  Tell  vs  M.Bifhop  how  could  this  bcjif  there 
 were  tradition  befide  the  Scripturc?Weaske  you  not  whence  the 
 Euangeliftes  had  the  hillory  of  thofe  times  whereof  they  wrote,  but 
 how  It  commeth  to  pafle  that  they  neuer  mention  any  thing  deli- 
 uered  by  tradition  informer  times?  But  thcfe  are  the  lugghng  tricks 
 of  ihifting  companions,  deluding  the  eyes  of  the  fimple  with  fha- 
 dows  and  empty  colour$,malicioully  oppugning  tlie  truth  when  as 
 they  haue  nothing  to  fay  againft  it.  In  that  that  we  fay,  is  nothing 
 but  what  S.Hierom  faid  long  ago, "  Whatfoeuer  the  ^^cftlcsfreAched  iuufnwUnt. 
 in  the  Gofpell,they  preuchedit  by  the  wtrds  of  the  law  and  the  Vrophcts :  '''^']l'"f^j; 
 whereof  It  tolloweth  againft  ii/.!5(/Z'0/),thatthey  taught  no  doftrin  f.S',t7'!^&" 
 bytradition,  butoncly by  thcfcriptures.Asfor  his qucllions.w here  rcphnMrurT^T/oci. 
 lie  demaundetli  yvtoeite  S,  Mat  hero  had  the  adoring  of  the  S^^ges  ar:d 
 lohn'B.iptijlspreachingj^c.  I  aufwcr  him  firit  with  the  like  queilion 
 where  had  Mofes  tire  llory  of  the  creation  of  the  worlde,  and  the 
 knowledge  of  thofe  things  which  God  in  '  I'undry  places  is  brought  ♦  Gen.r  1  •«.  * 
 in  fpeaking  as  with  himlclfe?  I  luppofe  he  will  anfwer,that  he  recei-  "**''•  *^' 
 ued  the  fjme  from  him  that  made  the  world,from  him  that  was  the 
 author  ofthofcfpeeches.So  fay  wethatAf^//(7:  IP  Ic.irned  the  wor- 
 shipping of  chriftc  by  the  Sages  of  chnllc  himfclfe  whom  tiicy  wor- 
 
 fliipped 
 
^04  ofTraditions. 
 
 fhippcd:he  learned  John  Baptifts  preaching  of  him  whom  John  Bap 
 
 tift  preached. He  learned  his  Gofpell  as  'Pattl did,  who  laicii  otlum- 
 
 i  Gil.  r .  I J .        ^^K '  N«'^^^  nccttifd  I  It  ofman^neither  was  I  taught  it  hut  by  the  re- 
 
 ueUtian  of  lefus  Chrfl.hs  touching  the  Gofpell  ot  S.  A^arJ^,  Eufcbiui 
 
 t E<4eh.h:r;i  [<h  2.    reporteth,  thatthc faithfuU ' rcho hudheardthsfreachtKg  ofS.  Peter, 
 
 'c!rlnt\ms'!,S'  not  thinktngth.itp'ifficieHt, nor  content  edrv$th  the  doElrifieofthat  dmine 
 
 a-^ina,ncc conie.i-  dreachwgvnwhttcn,  moft  earnefilj  intreated  Aiarke  that  heevpould 
 
 fcnfudLjn'si'r^.  icdue  thtTH  in  Kvriting  the  commentaries  or  records  of  the  doHrine  vfhich 
 
 Tdu""  ''"''''■'"''  fhey  h^d  deliuered  vnto  them  bj  word,  mdceafed  not  ttll  they  had  per- 
 
 xe»a  oTpcrVie''"-'''  fn^adfdhim  thereto.  Now  they /ay  (f  iiit/i  he)  that  the  ^4pofil:  when  hee 
 
 tbuftau  (^nt  v:     ^^^, rlioodthis  to  haue  bene  done  by  the  tnfiinEi  of  the  holy  Ghofi.  ioyed  ■ ,: 
 
 comment artosip'  i  i       i  r  i  J   /      /'  1        ■  •'   '     J 
 
 fisdoar:n.«ei.ti     iftHch  inthe  dcjirc  ofthofemen.  And  ky  his  autborttte  warranted  this  > 
 t^^c'^p^fu  Goffelltnwritingto  the  readingof the  Church.  Now  thislloryis  wdli 
 %trii  co>7,fy,henfo';  woithy  to  bcc  obfcrucd .    Tlie  faithfuU  had  heard  the  preaching  of : 
 *d!P^'td^Z   ^^^^^  '•  ^^^^y  thought  tradition  to  be  a  very  vncertainc  keeper  ot  the ' 
 v:roperf»af,rmr,  dodnuc  which  tlicy  ludde  heard ;  rhc'defirc  to  hauc  the  fame  left 
 ^^r^Hm"^x"  vnto  them  in  writmg,to  that  purpofc  they  intrcate  Marke  tVx  fcho- 
 >nfiwt!u-p:r:tHs    ler  aud  tollower  of^f^T  I  tlic  thing  is  done  by  the  inftin£):  ot  the 
 cogMH^fHMca^  holy  GJioftiPr/fyacknowlcdgcthio  much,  and  by  his  tcftimonic 
 **>>»^'pworum   approucth  the  Gofpell  thus  written  to  the  reading  of  the  Church 
 &fcrp^um'LVE  Who  would  not  here  wonder  that  C^/.!S//2'<?^  fhouldalleadgcthis 
 ^Sf'Zumlt"  ^^^y  ^^^  patronage  of  his  traditions,  which  fhewes  that  the  Church 
 thoritati  fna  con-  from  thc  beginning  was  fo  iealous  and  fearefull  of  refting  vpon  tra- 
 '^Jl£i  I         dition?  5".  Lh^  wrote  his  Itoric"  as  they  deliuered  who  from  the  begin-  'J 
 X  ».Cor.i,.5,     ^^*^l,  were  eye-witneffes  trndminifiers  of  the  wordylhcy^  tn  whom  ChriSi ' ' 
 X  2  Tim!' ^i'^  *  /P^^y  andwhofe  word  was  y  the  wordofged,the  word  of  the  preaching   \ 
 of  God.  Yeaandwhathee  wrote,  hee  wrote  a/(bas5,^^r^  did  by   '■ 
 a».Pct.i.,7.      theinrtindofthcholyGhoft,  becau/c as  iS»  y^^y/.  tclleth  vs,  ^  all 
 b  ^itgMJi.de  con    f<^^*P^^>'c  iigiuen  by  infpiratton  of  God :  and  as  of  profhecie,  (o  of  the 
 fenf.Eu.an^ei.iib.i.  Golpell  allo  we  muft  vndcrftand  that  ^it  came  not  by  the  will  cf  man, 
 'firilfemT^ai     ^^^  ^^0^)  ^'»  f'fG'd  [pake  as  they  were  moued  by  thf  h'oly  Ghtfi,^  When 
 tile tftendit ^ dtx  the dtfctples wrote({3AX.h S*  ^Auflin wh^tt C hrtflejhewed andfaidvnf 
 t  "nLmeji'^Jd   ^^^3*^  ^'  ^^  ^^  becfttd  that  he  did  not  write  becaufe  the  members  wrote 
 ipfe  nonfcripfcnt,  (h^f  y^hich  they  learned  by  the  inditing  of  the  head,  por  whatfoeuer  hee 
 membrTeiMid  o-  would  hauo  vst$  rcado  of  the  thingeswhtch  hee  dtdandfaide,  heegaue 
 Pjratafunt  qntd   f„  charfo  to  them  as  ofhts  hmdes  to  write  the  fame.  Now  therefore  thc 
 
 »titante  captte  ce^^  o  •'  ■' 
 
 '>*i*erHnt,^c- 
 
 gitid tnim Hit  dt  funfailu  ir  diH'n  n*s legert  vtlHtt,hocfcribtn4m»  fllh  tanqnam  fitit  rf>4nikn4  mftrauit. 
 
 Euangeliilies 
 
OfTritJitions,  p  o  c 
 
 luangcliftcs  grounded  not  their  Gofpels  vpon  traditions,  tfiat  is, 
 ,^pon  report troni  man  to  man,  but  vpon  tlic  immediate  oracle  and 
 nllinft  ofGodiiimfelfe.  Butthe  ablurd  Sopiuilerdailicth  by  an 
 rquiuocation  ot  the  word  tradition^  and  wlurcas  it  is  qucftioncd 
 Detvvixtvs  in  one  meaning,  hcc  bringetli  prootc  for  ic  m  another 
 ncanmg,  The  word  originally  may  import  any  thing  that  is  dcli- 
 .  aered  howfoeuer  either  by  woorde  or  writing.    Whatloeuer  God 
 aith  vnto  vs,  it  may  in  this  fort  be  called  Gods  tradition,    becaule 
 lehath  lb  deliucred  vnio  V5.  Tiiis  doth  Cyprt.^.n  call  that  which  wee 
 •cade in  the  written  go fpcll,  '  the origm^llofthe  Lordstradittcn,  and  ccypriAn.hb.2. 
 NiWcxh  inthe  Lords  cup  to  l^ep:  thctruth  of  the  Lords  trddtti:ti.  Thus  n'j^'^-^drdd,* 
 whatfoeuer  wee  haucreccjued  in  the  Scriptures  was  firft  tradition  «,^SS2). 
 IS  dcliuered  by  woorde,  and  rtill  is  tradition  becaule  it  is  deliuercd  ""'"'■"^""'■"fwr. 
 n  writing ,  tradition  fign ity iug whatibeuer is  deliucred,    as  before  oglrtnL cTftT/t'e 
 A'asfayd.  But  thouoh  the  word  in  itfelfehaue  this  general  1  andin-  "''"^""'""'^'""i"* 
 iinerentngnihcationorany  tmi*gtiiatis  dcliuered,  yetinourdif^ 
 jutation  it  is  rcltrained  to  one  oncly  manner  of  deliuering,by  word 
 and  relation  onely,  and  not  by  Scripturciand  therefore  where /r^- 
 itcus  iAixh^'^  Ettangehtim  nobis  tnScriptHristradideruntyhcth^t  (huld  ^trtn  lib.i.caf.i. 
 :ran(latcas/j/.  Btp^op  doth,  they  diltHertd the  GoJpeU  hytradittonm 
 'he  Scrifurcsj lliould  ihevv  himfelfe  as  abfurd  a  man  as  M.  Bijhop  is 
 Dccaufcheefetteth  dovvnctw'o  oppofite  members  of  a  diftin6bon, 
 an  J  contoundeth  them  both  in  one.  Now  then  the  queftion  is  not 
 in  the  gencrall  fignification,  whether  the  Gofpcl  were  a  tradaion, 
 that  is,  a  thing  deliuered  from  God,or  whether  it  were  a  tradition  by 
 ■word,  tliat  is,a  thing  deliuered  by  word,but  whether  of  that  traditio 
 that  is  ot  tiiat  doctrine  deliuered  from  God  by  word,any  part  were 
 left  V  n written  to  goe  thenceforth  vnder  the  name  ol  vnrvrttten  tra- 
 ^non.    Wee  d  enie  not  but  that  the  whole  Law  and  Goipcll  is  the 
 ILords  tradition ;  we  denie  not  but  that  the  Euangeliltes  in  die  hy- 
 ftorie  ot  Chrillc  liaddetliingcsfirlt  dcliuered  vnto  them  by  woorde 
 which  clicy  lliould  afterwardes  committc  to  w  riting,    although  in 
 the  writing  thereof  infpircd  of  God,      the  h0lj  Cheft  ^ri;/^<«r^  •^''"'•'^•^^♦• 
 allth'v'iies  to  th:ir  rcmrmhrance-^   and  guiding  them  in  what  lore 
 tlwy  ilioulifettliem  downe  ;  but  wedcnie  that  cythcrinthe  L-aw, 
 or  in  tlie  GofpcU  there  was  any  thing  left  vnwrittcn  thatcon- 
 ccrncth  vs  to  know  for  attaining  of  true  faith  and  righteoiifncfrc  to- 
 wardsGod,  lo  come  now  to  the  point,hovvlbeucr  the  Euangchfts 
 
 built 
 
*ktt.%6ii 
 
 906  of  Traditions, 
 
 built  their  Gofpcls  vpon  tradition,  that  is,  vpon  that  that  was  thcr 
 dehuered  vnto  them,   whether  by  Chrifte  or  his  Apoftles,    yc, 
 what  is  this  to  proouc  that  they  confirmed anj  doRrmCi   that  is,  anji  J 
 part  of  this  tradition  now  dehuered  vnto  them,  by  tradition  of  for.  j 
 mcr  timeSjthat  is,  by  any  dodliine  left  vnwrittcn  by  Mcfa  and  the  j 
 Prophets  ?  This  was  the  matter  in  hand,  why  then  doth  LM.BtpJo^ 
 fecke  thus  in  a  cloud  to  ftealc  away  J  He  tellcth  vs  of  defperate  care- 
 le/nefe^  thinking  to  carry  the  matter  with  defperate  words,  but  wc 
 mu(l  tell  him,  that  it  is  defperate  trechery  in  him  thus  to  mocke  hit 
 Reader  with  boiftcrousbabling,  whenhec  faith  nothing  to  proou* 
 that  that  he  fhould,  that  cither  the  Apoftles  prooucdany  do6trine 
 by  vnwrittcn  tradition  of  the  old  tcftamentjor  left  any  thing  tobc 
 prooucd  by  vnwrittcn  tradition  in  the  new. 
 
 !/♦  W.  Bishop* 
 
 His  other  reafott  is,  that  if  we  beleeUe  vnwritten  traditions  were  w- 
 cejfary  tojaluation^then  we  ntuft  as  well  beleeue  the  writings  of  the  AHtt" 
 cit  nt  Fathers  as  the  writings  of  the  ^poflles :  becanfe  ^ApejioUcall  trO' 
 dttious  are  not  elfewhere  to  be  found  but  in  thetr  bockes :  but  that  were 
 abfptrd,for  they  might  erre. 
 
 hvi{^tx,That  deth  not  follow  for  three  caufesy  Tirfi^xy^pofiolicalltra^ 
 
 ditioHs  are  as  we  I  kept  in  the  mind  of  the  learnedyAsin  the  auncietfathert 
 
 writings^  and  therefore  haste  mote  credit  then  the  Fathers  writings. Se^ 
 
 condly,  they  are  ccmmonly  recorded  of  more  then  one  of  the  Fat  hers  ^and 
 
 fo  h^ne firmer  tefiimo)  ts  then  any  one  of  their  writings.  Thtrdly,  if  there 
 
 ihotild  be  any  .Apofiolicall  tradition  related  bit  of  one  anncient  Father. 
 
 yet  it  Should  be  of  more  credit  then  any  othir  thing  ofhiscwneinuention^ 
 
 becaufe  that  was  rtgiSredbyhim  as  a  thiyig  of  mere  efhmation.  .And^ 
 
 g^me,  feme  oftherrftofthofebhjfed  and  godly  perfcn^ges  would  haue 
 
 rep'roHed  it  as  they  did  all  other faljhoeds^tftt  h^.  dnot  bmfuch  tndeeddt 
 
 it  was  termed :  which  when  they  die.  mty  iheygaue  a  fecret  kpprobation ! 
 
 cfitforfuch^andfothat  haththe intfrpret.'Jttie  lonferrtat  leafi  of  the 
 
 learned  of  that  age,  andthefollowingfur  A pojlcltc  all  tradition. 
 
 1)  ut  U^afier  P  erkins  proues  the  contrary  by  SatKt  Paul  J  whojaithy  , 
 •  That  I  continue  to  this  day,   witnefTing  both  to  f  mall  and  great, 
 faying  no  other  thing  then  that  which  the  Prophets  and  KJMofes. 
 did  fay  ihould  come.  Why  make  you  here  afullpoynt :  let  Saint  Paulc 
 
 make 
 
OfTrdditions.  ^^y 
 
 mdh  anendofhis  ffeech  andtellvs  f0r  rvhat pints  of  AoShine  he  al- 
 ledgeth  Moles  and  the  Trophets :  CVIarrie  to f  roue  that  Chrift/?>W<^ 
 ifnjfer  deaths  arJrtfeagawe^andthMtheJhoHUgiue  Itght  to  the  Gen- 
 'tiles.  Fcrthefe and Juch like y  rvhichmere emdemly fore-told  m  hclj 
 roritj  he  neede dnot  to  dlledge any  other proofe ;  hht  when  herras to  tier" 
 fwade  them  to  abandon  Moles  Lawj  hee  then  delmeredto  them  the  de- 
 crees of  the  Afojilesy  and  taught  them  to  l^eepe  them  ;  *  ^i.s  aljo  *  Aft'*. 
 v;hen  he  inflrH^edthe  Corinthians  in  the  Sacrament  of  the  ^Itar^  hee 
 bcgtntth  with  tradition,  faytng^  *  I  dcliucr  vnto you  as  1  hauc  re-  •  r.Cor. i ■• 
 cciued  from  our  Lord,  not  m  writing,  but  by  word  of  mouth.  And 
 tn  the  fame  (^hafterfutteth  doyvne  the  ccntentioHS  Scripttirifi^rviththe 
 ai(leme  of  the  Church  faying*  If  any  man  luft  to  rtnuc,  we  iiaue  no 
 fuch  cuftome :  fo  that  ent  cfS  .Paul,  ypee  learne  to  alledge  Scriptures, 
 Tfhen  they  heplair.efor  vs^  and  vphen  they  beare  notfo  cleare  with  vSy  to 
 pL  ade  Tradition,andthe  cujicme  of  the  Churchy  • 
 
 ,   c 
 
 R.  Abbot* 
 
 It  is  ftrangc  to  fee  how  Af,Bifljop  hath  flubbercd  oucr  this  mat- 
 ter, being  of  lb  great  moment  and  importance  for  the  authoritic 
 land  credit  of  their  traditions.  They  tell  vs  that  traditions  vnw  rit- 
 :tcn,arcapart  of  the  word  of  God.  The  counccll  of  Trent  pro- 
 fcfleth  ^  to  receiue  them  with  the  Itke  ajfi  Eiion  of  pit  tie  ar.d  reuerer.cey  '  c*nai. Trident, 
 a :  they  do  the  holy  Scripture.  Now  wee  dcfirc  to  know  by  what  tcfti-  f,{'tatJ'ftaM  "^' 
 nionic  or  warrant  we  may  bee  fccurcd  particularly  what  thele  ira-  "f'^"*"-"'"* 
 (Jitionsarejforiftheybcaliketo  bee  cfteemed  with  thole  thinges  ^  ^^" 
 that  are  contained  m  the  Scriptures  there  is  a  realbn  that  they  be  ap- 
 iproued  vnto  vs  by  tcllimoniall  &  witnefTeequiualcntto  the  Scrip - 
 iturcs.  Ifthen  the  writings  of  the  auncicnt  fathers  bee  made  the 
 vvitnefl'es  of  chcle  traditions,  wee  mult  beclceuetlie  writings  of  the 
 auncicnt  faihcrs,  as  well  as  wee  bcleeue  the  Scriptures,  M.BiJhop 
 telleth  vs  \  hat  tradittOKs  are  aswellkfpt  in  the  mifdcs  of  the  iearned^at 
 '  in  thfauncunt fathers  writings  ay.  d  then f ere  h,\ue  mere  credit  then 
 ,  the  fathers  writings.   So  then  belike  the  mmdes  of  the  learne  d^  tcge-        • 
 thervviiiithe  writings  of  the auncient  fathers,  arcofcquallcredic 
 ;  and  authoritie  witii  the  Scriptures,and  if  Maiftcr  Terki^s  had  put 
 I  in  both  thefc,tlicn  Maiilcr  St(hop  iud  not  had  a  word  to  fay.   But 
 
 Mmm  we 
 
9o$  OfTraditims 
 
 wee  muft  yet  aske  further,  whence  or  vpon  what  ground  doe  ?/[?(? . 
 »;;«^f/e/r/;<?/<r4r;/(f^ accept  ofthefe  traditions.  Ifhec  will  fay,  thati 
 tiiey  receiue  them  of  the  lathers,  then  the  argument  ftill  ftandeth 
 good.  It  he  fay  that  they  receiue  them  of  other  learned  that  were 
 before  them,  dien  it  muit  be  faid  that  they  alfo  receiued^hem  from  i 
 other  learned  that  were  before  them,  and  fo  vpward  till  wee  come 
 to  thefarhcrs,and  fo  in  fine  it  muft  fall  out^that  the  fathers  muft  bee 
 alike beleeuedasthehoSy  Scriptures.  \iM*BipJop  beaHiamedtoi 
 fay  fOjlct  him  tell  vs  otherwifc  wliat  it  is  that  we  ihall  certainly  reft  \ 
 vpo.Buc  alas  good  maujwe  fee  Jie  cannot  tell  what  to  fay  jonly  Btl^ ' 
 b  BeUarm.dt  fa-  l^rmine  telleth  vs,that  ^  the c^ff>ired certainty  ofdlcouncels  ^  ofaldo 
 cram.iib. i  car^.  Qrtnes^offatth^dfpetideth  vpo  the anthority  oftheprefent  Church*  Now ' 
 ^!^"w^'^*;^l'2thentheteftimony  Of  the  prefent  Church,is  madeofequall  &  likci 
 do^matumfirmitM  authority  with  the  holy  Scriptures,and  "Bellarmineh  in  as  pitifulla 
 prefenti-.ccdt/ix    cfifc  as  M-  Btjhop  is.  For  the  t  eftimonie  of  the  prefent  Church,what 
 dependet^  is  it  but  the  tcftimony  of  theUarned  of  die  prefent  Church  Sc  ther- 
 
 fore  now  the  mindcs  of  the  learned  arc  as  good  an  oracle  of  truth 
 as  the  Scriptures  are*  If  this  be  hot  fo,  let  vs  hearefrom  M'BtJhop 
 what  clfc  is  to  be  laid  hereof:  for  lUraditions  be  to  be  rcceiued  with 
 like  deuotion  &reHcrence,'i&  thofe  things  that  we  are  raught'in  Scrip 
 ture,then  there  muft  be  fomewhat  or  other  to  commend  tlie  lame 
 vnto  vs  with  the  like  authority  as  the  Scripture  doth  the  reft,  and 
 what  that  is  we  are  defirous  to  vnderftand.  Now  M3iJhop^  addeth 
 two  further  exceptions  againft  UH.Terkins  argument^and  they  are 
 fuch  wife  ones,as  that  we  may  very  well  think  them  to  be  his  own. 
 SecondljS^vhhc^they  are  commonly  recorded  of  more  then  one  of  the 
 fathers  ^andfo  hane  firmer  teHimonie  then  ar,y  one  of  their  writings  But 
 what  IS  this  to  UM.Perkins  his  fpeech,which  is  not  reftrained  to  any 
 one  of  the  fathers  writings,bur  raketh  them  iointly  and  infcrreth  it 
 as  an  abfurdity,  that  the  writings  of  the  fathers  being  taken  all  to- 
 gether, lliould  be  made  equall  in  credit  to  the  holy  Scriptures* 
 Thirdly  faith  he,  ^  tradition  being  related  but  by  one  ^undent  father^ 
 y£tJhouldhe  of  more  credit  then  any  other  of  his  owne  inmntionibecauje 
 that  WAS  regiBred  by  him  as  a  matter  of  more  eJiimAtion,  But  what 
 m  idle  babling  is  this?  what  maketh  this  to  the  clearing  of  the  point 
 m  queftion?  He  will  haue  vs  to  receiue  traditions  with  the  like 
 pietieandreuerence,  as  wee  doe  thole  tilings  that  wee  are  inftru* 
 ^ed  by  the  Scripture*   Hecputtedi  a  cafe  of  tradition ,  reported 
 
OfTraditions.  t^op 
 
 !  by  one  onely  of  the  fathers  .  He  fliould  hereupon  hauc  anfwered 
 I  how  u  cc  can  in  that  fort  admit  of  fuch  a  tradition  as  Apollolicall, 
 :  butby  yecldingthchkc  credit  to  that  one  Father  as  we  do  to  the 
 j  hcly  Scnpiuics,  But  lechkc  anianinawood,thaiknowcth  not 
 I  winch  way  iic  is  to  goc,telleth  vs  that  this  tradition  is  cfmore,  credit 
 thi  n  any  other  of  his  orvneirwoition,  bec^uft  it  "Vfasrcg fired  by  htm  at 
 4tmattirofn}oretfitmati9n.  O the  fliarpe  wits  ot  thcfc  Romifh 
 Dci^ours,  that  can  diuclodecpe  into  matters,  and  talkefo  pro- 
 foundly, that  they  ihemlelucsvndcrftand  not  what  they  (ay.  To 
 ashtdepurpofe  IS  that  which  he  addeth,  thatif  that  tradition  rtere 
 mtas  tt'  vptis  tt  rmed,fonte  cjthe  rcfi  of  the  f^-.  the  rs  vrcu/d  haue  ref  ro- 
 tted it  3  yvhti  h  -tthen  they  did  not,  theygaue  it  their  inttrpntatiue  con- 
 fer.t  to  be  t^pcf}o/ica// tradition.  But  let  the  confcnt  bee  either  in- 
 tcrprctatiucorexprcflc:  what  IS  this  agairft  the  ccnlcquence  of 
 the  argument  which  he  takctli  vpon  Iiimto  anfwcrc,thatif  we  muft 
 rectiuc  traditions  in  that  fcrt  as  they  require  vs,  and  haue  no  w  her 
 toground  them  but  vpontheteftimony  of  the  fathers,  then  wee 
 niuil  giue  as  niudi  credit  to  the  tcftimonie  of  the  fathers,as  wee  do 
 to  the  holy  Scriptures.  1  am  forced  thus  odicullyto  inculcate  the 
 matter  in  quellioii,  to  make  the  riciculous  felly  of  this  wrangler 
 the  moreplainely  to  appeare,  who  hauing  nothing  to  Jay,  yet  hath 
 not  lo  much  wit  as  to  hold  his  peace.  Inlhis  fimphcitie  hee  goeth 
 lorwaidio  anfv\er  the  place  of  the  A6isy  wlKveSamtTah/e  iscAas.jtf.a. 
 brougiit  in  faying ,  "■  2  cortmue  to  thts  day^itrejfirg  both  to  fmall  and 
 great, fay wgKO other thirges  then  thofervhich  the  'i-rofhets  and  MO" 
 ies  dUfay  fhculdcome.  In  which  words  it  is  plaine,  that  the  Apo- 
 ftle  protcH'cd  in  the  preaching  of  the  Gofpcll,  *  to^y  mthtr.grvith-  *  «' J'jy  cktli 
 e/ttthecsmpajfeofthofe  thinpesv^hkh  had  beene  belcre  fpckcnby  liyuv  u)\Tt 
 Mo/es  and  ihe  Prophets.  Jld.^tfhop  anlwercth,  thathce  meancth  o<  ■xx^ofiijcu 
 onely  ot  thole  things  which  lice  addeth,  Ihat  (^hnfl  ihoi^!djt.fftr^i}6.'hv,aa.}i,(^c 
 and  that  hefhould  be  thefirfi  tk: tfljculd  rtfefr  cm  t he  deed,  & r.  For 
 thtfcthii.^s^  laithhce,  iHid.ntlyf (.retold in  hdy^rtt,  henddcdnot 
 toatleadge  ary  other  proof eH^'i.  but  w  hat  oth.er  prcofe  doth  h.e  vie  for 
 any  other  dc6\rinc  jForfooth  vhin  he  was  to pcrfwdde t it w to aban- 
 dcntsloits  U.rvy  he  then  deliutredto  them  the  deerc  esofihe  Jp(fiUs,dr 
 taught  thernk  to  ksep:  them.  Yea,  but  P^w/preacl.cd  a  long  while  be- 
 fore thofc  decrees  ofthe  A  pollles  were  made,  as  appcarcth  Iro  his 
 conucrfionin  thcninth  Chapter,  to  the  fifteenth  Chapter,  where 
 Mmm2  •  ^^oCe 
 
9io  OfTraditions. 
 
 tliofc  decrees  are  made :  and  all  this  while  what  other  proofc  did 
 he  vfc,  but  onely  the  Scriptures  of  UHofes  and  the  Prophets  ?  Doc 
 we  not  thinke  that  this  man  hath  woonderfully  hardned  both  his 
 heart  to  God,  and  Ins  face  to  men,  that  can  apply  himfclfe  to  write 
 in  this  fort  ?  He  well  knoweth  that  the  queftion  is  not  here  of  new 
 decrees,  but  o[  old   traditions,  what  proofe  the  A  poltle  had,  or 
 what  ground  of  do6i:rinc  from  the  old  teltament,  but  onely  the 
 Scriptures  of  the  law  and  the  Prophets ;   Ihc  Apoftle  himfeifc 
 faith,  he  had  no  other}  hetaught  nothing,  but  according  to  the 
 written  bookes  ofthcoldtcftament,  according  to  that  which  elfe- 
 4*i>m.i6.26     where  he  faith,  that  ^  the  GoJpellTvas puhltjhedamongji  all  nations,  hj 
 the  Serif  twes  of  the  Vrofhets,  Fora  fummarie  briete  thereof,  he  na- 
 meth  thefiferirig  and refurrc^ion  ofChriJi)  &c^  b ut  he  that  faith 
 that  herewith  he  preached  any  thing  but  what  was  warranted  by 
 Mojes  and  the  Prophets,  maketh  him  to  dally  and  to  fpeake  a  ma- ' 
 nifefl  vntruth,  in  that  he  faith  that  he  (pake  nothing  without  the 
 compafl'eofthofethinges  which /^ij/^-/ and  the  Prophets  prophe- 
 cied  before.  Now  the  wife  man  for  inftance  againfl  this  telleth  vs, 
 that  he  de\mcrtd  the  decrees  of  the  t/^pofi/ct,  and  taught   them    to 
 kcepethem.    Which  befide  that  it  is  nothing  to  the  purpofe,    as 
 hath  beene  faid,doth  alfo  fet  fort  h  his  notable  fillinefl'e  and  folly,  in 
 that  for  proofe  of  traditions  and  do6^rines  vnwritten,  he  bringeth 
 the  example  of  the  Apoftles  decrees,  which  are  exprclly  mentioned 
 to  haue  becne  fent  to  the  Churches  in  writing,  ^Thejf  wrote  letters  by 
 '■  '     *     them  after  this  manner  i  ^c.  Butintheheightof  hiswifedome,  he 
 goeth  forward  to  proue  the  fame  by  another  fpeech,    When  he  in- 
 jirnEledthe  C(^inthtans  in  the  Sacrament  of  the  ^Altarj    he  bcginmth 
 rvithtraditionSyfayingy  I delmervntoyou as  1  haue recemedfrom  onr 
 ,   Lord,not  in  rvrittr.g  hut  by  word  of  mouth.  S  urely  the  m'ans  h  ead  was 
 wonderfuil  quaifie  in  the  writing  hereof,  or  eh  we  muft  thinke  that 
 he  was  in  fome  traunce.  /  deliver  vntejm  not  in  wr.tinj^  but  by  vporde 
 cfmoftth,vihzi\  notwithftandingin  his  Epiftle,he  fendcth  it  to  them 
 in  writi;)g.  Or  what,  dcth  he  meane  that  the  Apoftle  rccciued  it  of 
 our  Lord,  not  in  writing,  but  by  word  of  month  ?  But  what  is  that  to 
 thepurpofe,  when  he dehuered  the  fame  here  by  writing,   and 
 not  by  word  of  mouth?  He  had  heard  there  was  fome  text  or  o- 
 ther  there  for  his  purpofe,  but  neither  did  he  well  know  it,  nor  had 
 Icifure  to  feekc  it  out.  The  wor^jg!  of  the  Apoftle  are  thefe,  Ihaae 
 '  received 
 
 I 
 
of  Traditions.  pn 
 
 tecetued  of  the  Ltrd  that  vhtch  1  haug  Mfo  dehuered  zntoycu.  Nowc 
 wc  concciuc  C^Bi/hap  mcaningj^  though  his  vndcrftandicg  being 
 very  muddiCjfaUcci  him  io  exceedingly  in  the  cxprcding  ol  ir.  The 
 Apoillctorlooih  giucthto  vnderftand,  that  Jic  farftdcliucrcd  vnto 
 them  the  intoution  of  the  Lords  lupper  not  in  writing,  but  by 
 word  of  mouth.  And  what  ottliatjDoth  it  tliercfore  follow,  that 
 by  tradition  ofthe  old  tcrtament  the  ApolUcproued  any  do6hinc 
 otthc  ncwf  If  this  do  not  follow,  his  allcgauon  is  bruitc  and  boot- 
 Icfle,  and  he  ihooteth  wholy  bcfidc  the  niarke.    The  Apoftlc  pro- 
 fcfleth  to  hauc  dcliucrcd  w  hat  he  rccciucd  of  the  Lordj  but  what 
 he  rccciucd  of  the  Lord,  was  according  to  the  Scriptures  of  Afojes 
 and  the  Prophets,    For  the  outward  fignes  ofthe  Sacranr.cnt  were 
 prefigured  in  {J]4ekhifldecl^^v\i\^m^  forth  ^  bread  gt-  vcine  for  the  fGcncf.14.19. 
 corporall  refe6lion  oi  ^ brahams  annie,  as  the  heaucnly  Melchi- 
 y^^rf/^lTiould  bring  forth  bread  and  wine  for  the  fpiriruall  rcfccfion 
 and  comfort  of  thcfonncs  of  ^hr^ham.  Asforthcdoftrineand 
 faith  imported  by  thelc  figncSj  it  is  no  otiacr  but  what  M.Bt/hop 
 himlelf  confellcth  to  hauc  bene  euidently foretold  whc'yrvr  it  ymmc- 
 \y  that  Chrilf  fliould  die  for  our  finnes,and  fhould  rile  againc  from 
 the  dead , to  become  a  light  and  faluation  vnto  vs,ihc  Apoftlc  him- 
 iclfcinrtru6^ingvs  the  end  thereof  to  be  ^  to  Jhew  the  Lords  death  gi.Cox.iuit^ 
 till  he  come.  Here  was  then  no  neede  to  flic  to  vnwrittcn  tradition, 
 but  of  this  mftituticn  the  Apoftlcs  words  ftand  good,   tliathcy^ki 
 ncthing  but  vhatthe  l-refhets  and  Mofes  did  fay  fhculd  come.    And 
 tlius  thcfathcrsjand  namely  ^  Tertulltan,  to  lliew  againft  the  Mar-  IJ^^H'O,'^^ 
 cionitcSjthat  there  IS  but  one  God  of  the  old  and  new  tcftament, '»'• 
 &  not  tv^  o  G  ods  aducrlc  one  to  the  other,  as  thole  hcrctickes  blaf- 
 phcmoully  affirmed,  do  let  downc  the  accord  ofthe  Scriptures  of 
 the  new  ullamcnr  with  ihc  oldc,  and  the  fulfilling  ot  ihe  one  in  the 
 other,  butoftraditionsinthc  new  tcftamcnt  according  with  tra- 
 ditions in  the  old,  they  ncuer(pakcaword,vvhichyeim  that  cauie 
 had  bene  very  ncedctuU,  it  there  had  bene  any  fuch.  But  Ai.^tPiop 
 being  like  the  Lynx  turning  about  and    forgetting  what  h.cc  was 
 feeding  vpcn,vvill  icll  vs  pcih.nps,that  whatfccuer  he  had  in  hand, 
 hismeanjnginthc  alledgingofthisplace^wasfirrply  toprcucrhc 
 Apoftlcs  approumgoftraditions.  And  it  he  tell  vslo,fuielywcwil 
 notdenie,butthatitisindccdefulffIirpIydone.  The  Afoftlefaith 
 that  he  fii  ft  dcliuercd  tl.e  inftitution  ct  the  Sacrament  by  v\  cord  of 
 
 Mm  1113  mouth. 
 
*a,Thef.j.iJ. 
 
 Q12,"  OfTraditms. 
 
 mouthy  Wiliat  tnuft  we  tlicrefore  tliinkc  that  it  was  notaFterwards 
 comittcd  toiw^rtingS'  The  cont^vry  appcaret/ijin  tJiat.wc  fee  ithcrc 
 written  by  himfelfe*  What  is  there  here  then  to  hinder,  but  that  as 
 the  Sacrament  firlt  dchuered  by  word,  was  afterwards  committed 
 to  writing  fo  all  other  points  ot  Chrilban  do6lrinc  &faith,  though 
 dehueredat'fidtby  word  and  preaching,  yet  Were  afterwards  &c 
 dewnein  wriiing,anddelkiered  vnto  vs  in  the  Scriptures?  And  if 
 nothing  hrader,as  indeede  there  doth  not,  tiien  let  hiiii  vnderlhnd 
 that  tins  place  is  very  (imply  and  impertinently  brought  for  tradi- 
 tions vnwirtten.  To  fill  vp  the  inealUrc  of  his  tolly,  he  telleth  vsyet 
 furtiicr,.that  the  A^o^t  in  tkefawe  Chaffer puttethdow-ne  the con-> 
 te^tiom  ScnpturiH^m^h  the  cuFivme  of  the  Qhi^ch^Aying^f  any.mun 
 hfltoflrim^^Tvjhauc  nofush  cufiome.  Where  amanmightoppofe 
 him  very  hard^it  hce  ihould  aske  him  why  thole  words  of  the  Apo- 
 ftle  doc  not  belong  totne  Traditionift,as  well  as  to  the  Scripturiit. 
 We  know  his  drcames  are  very  ftrong,  but  other  wife  whyhec 
 fliould  apply  thefc  wordcs  to  the  Scripturift,  hee  hiinfclfe  cannot 
 welltel/.  Againe  it.  would  be  knownc  of  him  what  cuftorae  the 
 Apoftlc  affirmcth  here.Wehearchimfaying.^rf-rW^wy^c^f*- 
 ft^m:^  but  we  do  not  hcare  him  faying,  We  haue  a  curtome»  And 
 therefore  cJ^f.S/yZ'^/'^alledgin^ofchefe  words  in  behaltcofc/i^^jw^ 
 ©///;?  CWf/?;,  may  wcUmakc  ys  thinkej-that  in  the  dp'ng  of  itJiec 
 had  the  very  lame  head  on  tl>ac  hee  is  accullomed  to  haue,  to  fay 
 nothing  that  he  was  much  deftreiledffor  traditions  and  cuftomes, 
 when  liec  tooke  not  to  be  contenthm^  to  bee  an  vn written  tradition 
 and  cuftomeofthe  Church.  So  that  his^conclufion  is  like  a  body 
 without  cither  head  or  feetc,  wanting llrength  to  carie  him  fo  farrc 
 as  hee  is  dcfirous  to  go,  and  bccaufe  the  Apollles  do6b:ine  was  nei* 
 thsr  according  to  vnwritten  traditions  norcullomes,  but  accor- 
 ding to  ths  Scriptures  onely,  wclearne  that  neither  tradition  nor 
 euftome,  but  Scripture  onely  muft  bcarc  Iway  for  dire6lingand 
 prefaibing  true  faith  and  do&rine  iathe  C  hurch, 
 
 i6*    W.BisHOP* 
 
 Hitherto  I  hme  cmfuted  what  M.  Perkins /'ro//^^/^ againfi  Tradtti- 
 o:u.  Now  to  that  which  he  faith  for  them  #»  ot^r  behalf e. 
 
 Birfi/aithhffitheCatholkk^saliedge^  *  Whsre^  the  Apoftle  bids 
 
 the 
 
of  Traditions.  ^Ij 
 
 the  Church  to  kecpc  the  ordinances  which  he  taught  them ,  cither 
 by  word  of  month,  or  by  Epiftle ;  Hence  they  gather  that  heftdesthe 
 ivritten  wtrdjthere  he  vrivt^rttten  tradttions  that  are  necejfaryto  he  kept 
 And  obeyed. 
 
 "'■•  M.  Perkins  Anfwcr.  It  tshkely  that  this  Epifilet&the  Iheffaloni., 
 tins  rvas  the  jirji  that  entr  Paul  wrote  to  4ny  Church:  and  then  fome 
 things  needefnllto  faluation  might  be  deliuercd  hyjvcrd  ofmeuth :  hut 
 that  was  Mjtertvards  rvrttten  wjeme  ethers  ofhtsEptJiles. 
 
 Kcply.  Obferuefirjiy  that tnfteddof  Tradr.itns  ( according  to  the 
 Crec^  and  Latine  wordy )  they  tranjUte  *  Ordinances :  ester Jiying  the  *  TTAfciJotdi 
 tvord  Tntdittony  where  ary  thing  tsjpcl^n  in  cornendation  of  them.  "But 
 tfany  thing Jonnd  agtitrfi  them,  then  thrufi  they  tn  the  worde  7  raditicny 
 although  the  Greeke  word  be  are  it  not .  See  for  thts  their  corrupt  ionj  and 
 many  other, a,  leaf  nedTreattfi^natned,  ThcDifcoucrieoftallc  tran- 
 '^xi\oVi%ip€r.n€d\>y  MatJlerGxc^cxyM^ivyimanmvJifmguLrly  co- 
 uerfant  in  the  Grcc k^e  and  Hebhw  tongues*  j  r   v ' 
 
 Secondly,  is  it  net  plaine  dotage,to  auouch  that  this  fee  ond  Epifi/eU 
 the! hejfalcwans ,  was  thefirjt.  that euer hee'wrotc  ?  Surely^tfrnne 
 vfhts  ether  were  written  before  it,  yet  hisfirji  tathefdme  Church  muH 
 veedes  haue  beene  written  before  it.  'But  iet  vs  gittc  the  manleaHe  to 
 dreat^efometimes.  To  the  point  of th^anfyvery  thtf  Kail  was  written  af- 
 ter injcme  other  of  his  Epifiles, which  hejore  h^d  been  delimred  by  word 
 •f  mouth.  Howproucth  M.Pcrkins  that  ?  them.m  hath Jttch  confidence 
 in  his  ewne  word,  that  he  goeth  not  once  about  toprom  it.  Good  Sir, hold 
 yoHHOtheerel  thatnothmgtsnsi'Afulltobc belteued,whichis  not  writ" 
 ten  vniheword'i  Shew; 'vi-thiH  where  it  uwrttt^tt  i>i  the  worde  ^  thatS^ 
 Paul  wrote  in  hif  latter  Epijlies^that  which  he  tAught  by  word  of  mouth 
 before^  or  elfe  by  your  o  wne  rule  it  is  not  needefuU  to  belceue  it.  'Butyc  t 
 for  a  morefullfui.fan:itn  of  the  indifferent  Reader,  1  wtllfct  downe  the 
 opini:nscffome  ef  the  auncienteji andbcfl  Interpreters efthis  pLice  of 
 the  Apffle,  that  wc  msy  fee  "whe  thir  they  thought  that  S  .Paul  cemmit" 
 ted  all  to  writ  tti^y  and  hfr  nothing  by  trrditten. 
 
 Saioc  C.hryfollonic  imhts  moji  learned  ar,d  ebquent  Comment  A- 
 riesvponthiste.xty  cqnc'ludeththus  \  Hereupon  it  is  nianifclt  that  the 
 Apollles  dchucred  not  allin  their  hpiftles, but  many  thingesalfo 
 vnwritten;<?wi^r^o/(f  things  are  as  well  to  be  bclccucd,  as  the  writ- 
 ten. OecuRHinius  <7;f<*^lhcophylaftus  vppon  that  place  teach  the 
 f<^me.  ■•.;.. :    ^  . 
 
 Mmm4«  S.  BaHI 
 
914  of  Traditions. 
 
 *Dejpti.ta.  17.       S.  Bafil "  fieaketh  thus  I  hold  it  Apoftolicall  to  perfeucre  in  Tra-  1 
 ditions  not  written ,  for  the  ^pofile  faith ,  1  commend  you  that  ye 
 arc  mindfull  oFmy  precepts :  and,  doe  holdc  the  traditions ,  euen 
 asldeliueredtheinvntoyou  :  and  then  alhadgeth  this  text :  Hold 
 the  traditions  which  you  liaue  rccciucd  of  me  eitlicr  by  Worde  or 
 
 sxp.17.  '  S  *lohnDimACcenaccordeth  With  the formerfajlftg,*  That  the 
 Apoftlcs  dehuered  many  things  without  writing,  S.  'Paul  doth  tcfli^ 
 ^e^vph^nhe-writeth.)  Therefore  brethren  (land  and  hold  the  traditi- 
 ons which  hauc  bcene  taught  you  cythcr  by  worde  of  raoath  or  b^^ 
 lL^'\^\t,Thefe  holy  and  indicious  expofkon  t>fS,VA\Aifreefrom  allpar^ 
 ttJilitie, gather  ont  of  this  text  ofhtSythat  ntmj  things  neceffary  to  be  he- 
 tieHed^enen  vnt  til  their  dues  remxtnedvnrpritten^  and  were  rehgio'jfly 
 ohferned  by  Tradition  '.which  thrmethflat  to  the  ground  M .  Perkins  his 
 falfe fHpp3fitiQ»( fencedwithn'eithsr reafonrtor  authority).  thatiS^xnt 
 Pau[  put  in  writing  afterwardallthathee  had  firfl  tanght  by  wordof 
 month, 
 
 ♦l.Tioj.  Moreouer  Saint  Paul  immediately  before  his  death  in  one  of  the  iaft 
 
 ffhisEpij^leSyCommnHndeil^hisdearedifctple  Timothic,*  fo  com- 
 mend Vnto  the  faithfully  chat  which  he  heard  of  him  by  many  wit- 
 neiTes :  and  n9t  that  onely  whieh  hejhtuid^de.  written  mfimf  ^.  hk 
 Bp$liles,§rinthevfritteHGofpelh^  ■•ATrA^\^-  .\\vj-b«<M      , 
 
 B.  Abb  ot 
 
 riecrc  tJM^ifljop  bcgmncth  with  the  taxing  of  our  tranflations, 
 for  that  we  do  not  Cvf.fiandfafi  andkeepe  the  traditions^huzfiandfafi 
 and  keepe  the  ordinances ^o^x  the  infiruBtons  whtchye  haue  beene  taught , 
 blaming  vs  for  that  we  vfe  die  word  traditions  ,  where  any  thing 
 foundeth  againll  them,  but  vtterly  reie6l  it  wJiere  any  thing  is  (po- 
 kenincommtendationof  them.  But  the  reaibn  of  our  tranllating 
 m  thatibrtis  iuftany^odly,  bccaufcourtranflation  maketh  no- 
 thing againft  that  tradttton  which  the  Apoltle  intcndeth  ia  the 
 Greek.,&  excludeth  the  ft  umbling  block  that  might  lie  in  tlie  way 
 of  the  more  fimpIeRcaders^by  mcancs  that  Popirh  abufe  luth  cau- 
 icdclie  word  tmbund  to  a:meaning  altogether  contrary  to  the  in- 
 tent of  the  Apoftle^Where  the  w®rd  /r<^W<^w»earieth  the  lame  fence 
 whcrin  it  is  now  vfed,we  fct  it  down.'but  where  Trcufdhvi^  in  Greek 
 
OfTritditions.  ^  \  y 
 
 'importtth  not  that  w'liiclicuftomc  hath  made  tlic  word /r4tiri(7« 
 tolbundin  Englifli,  goodrcalbn  is  there  that  wee  leauc  the  wordc 
 tradit-on^  and  cake  rather  foiiic  other  word  that  may  come  molt 
 :neartly  to  the  cxprellmg  otthc  Grecke,  Tyrant  of  ojd  tunc  did  fig- 
 nifieaKing,  till  by  the  abule  of  Kings  the  name  grew  opprobrious 
 and  liatctull,  and  is  now  vied  to  fignitic  a  cruelland  vfurpingking. 
 He  tlierciore  that  iboiild  now  tranllatef;r-<^««;yj-,  a  king^  ihouldc  be 
 I  thought  (carcely  well  to  cnioy  his  wits .  Tranllations  arc  alwaicsto 
 I  be  framed  according  to  thsproprietie  and  vfe  of  words  then  vlii- 
 : ally  receiued  when  tiicy  are  done,  and  to  doc  otherwife  cannot  but 
 I  brecde  mil-undcrftandingotmany  thinges.  And  we  would  gladly 
 I  know,  wJiy  we  may  not  a(  well  tranllatc  TrapoccToo-Eif  ,  ordinances ,  or 
 wftrutiions^^%  their  Latine  interpreter  tranlhiteth  it  ">  pracepta^  and  "i-C"'"-*- 
 thcy/>r(fcf/?// in  their  Englifli.  Albeitfor  theauoyding  ofthcir  ca- b » Thefl' » i  e 
 uill  I  would  rather  tranllate  it,  ^'  Stnndpiftandkeepe  the  things  deli- 
 uered,  which  ye  hauc  beene  taught  either  bj  word  or  by  our  EpifiU.  But 
 here  M.  Bijhop  referreth  his  Reader  to  a  learned  treatife  as  .hec  cal- 
 leth  it,  named.  The  difcouerie  offalfetranjlationsy  penned  by  Gregory 
 Jilartin  y  there  to  fee  fomewhat  f»r  this  corruption  and  n/any  other  .  / 
 would  not  wiflithe  Reader  to  forbeare  to  lookc  vpon  that  bookc, 
 ondy  I  wifh  him  withall  to  take  knowledge  of-  Doctor  Fhlkfs  an« 
 fwer  to  it,  and  he  fliali  fee  a  difcouerie  of  a  number  of  futilous  and 
 vaine  cauillations  heaped  togetlier  in  that  dil'couerie .  Grcgorie 
 Martti  wrote  his  pretended  difcouerie  to  bee  a  bellowes  to  blow 
 vprrcafon  and  infurreftion  againft  hisPrincejbut  when  he  failed 
 of  his  hope,  and  his  calumniations  were  laid  open,  his  heart  neuer 
 lerued  him  to  defend  what  hce  had  written ,  becaule  iiowfoeucr 
 fomc  things  there  were  that  with  fomc  probabilitic  hee  miglit  ca- 
 uill  at,  yet  in  the  moft  he  was  made  fo  naked,  that  he  knew  not  how 
 to  couer  his  ownc  fliame.  But  hce  is  long  fince  gone  to  his  iudge, , 
 &hathbarnedwhatitisto  fight  againft  Gods  truth.  But  to  come 
 to  the  matter  in  hand,  yl/.f'rri^wx  cannot  be  lexcufed  of  too  mucli 
 neghycnce  in  his  anfwere  to  this  place.  Hee  taketh  the  fecond  Epi- 
 ftle  ro  tlie  fheflalonians  to  be  the  firlt,  and  by  that  meanes  namcth 
 that  for  very  hkely  which  is  very  vntrue,  and  fo  with  mention  of 
 a  bare  likelihood  paflcth  oucr  the  argument  without  giuingany 
 goodfamfaftion  to  him  that  would  require  it.  I  hus  it  ib  mie  which 
 the  Poet  faith, ,.4liT,<Ar,dq  b^nus d^rmttat  H^merfts^  and  bccaufe  M^ 
 
 BiJhop  > 
 
^16  •  of  Traditions. 
 
 Bifyop  drcamcth  lb  often,  hce  muft  necdcs^iW  him  leaue  to  dreame 
 fometimes.  To  fupply  that  wherein  ^.Pirr^wi  failed jVVc  an fwcr  him 
 that  thetradtttom  which  the  Apoille  recominendeth  to  tlie  Tiiella- 
 i.Ccr.{5.^4.    lonians,  were  no  other  but  fuch  as  hee  mcntioncth  to  the  Corin- 
 thians, ^f£'o>'^i»^?(3//7<f5'cr//'///r<fj-,  S^Afftbrofe  maketh  the  effect  ot 
 c^.rrfbroOn  J.     ^lisexhortauon  to  be  this :  ^  towamethemtofla^idfajiy  andtoferfe- 
 Tbtfflca/.z.rn      nere  in  the  tradition  of  the  CofpdU^  7  he  ^ojfell  (  as  bceforc  hath 
 ^^cbj'filndumTc'   bcene  noted  ouc  ofthc  Apoltles  wordes)  was  frcmtfed  before  of  God 
 per  ft  ierandHm     i>j  his  Vrophcts  tn  the  holjfcripttirei,   and  therefore  was  accordingly 
 da.^m.i.i.         '^  preached  by  the fcrtptHres  of  the  Trophets.     Thcftorielaitii,     that 
 c  cap.ifi  »tf .     'Paule  at  his  being  at  Thefl'alonica,  *  openedand  declared  by  the  fcrtp- 
 tures^  thatitbeheoued(fhrifttofuffery  and  to  rife  againe  from  the 
 deady  and  that  this  was  lefus  Chnji,  yvhom  ( (aith  hee)  I  preach  vnto 
 J  OH.  Being  driuen  from  thence  to  Berea  by  the  courage  of  the  lewcs 
 g  Ver.i  I  he  preached  there  alfo^,  and  S  they  who  receiuedthe  tvoordefearched 
 
 thefcriptnres  dayly,  whether  thofe  thinges  (  which  they  taught  )i;9erA 
 fo :  wiicreby  it  appeareth  that  the  word  which  Jiee  preached  in  both 
 hca  16  \  plices,  was  no  other  but  according  to  the  Scriptures.  Thus  we€ 
 haue  heard  him  before,  faying,  xk\2X.^^  hee  [pake  r.cthingbeefidethefe 
 things  -which  CMofcs  and  the  Vrophets  didfiyjlwuld  be .  Now  all  the 
 dodtrineoftheGolpellthatisfct  downein  the  Scriptures  oi  Mo- 
 y^j-and  the  Prophets,is  fully  contained  in  the  Scriptures  ofthc  new 
 teftament.  Seeing  therefore  the  traditions,  that  is,  thofe  thinges 
 which  the  Apoftle  deliuered  to  the  Theflaloiiians,  were  wholly  ac- 
 cording to  the  Scriptures  QiAlofea  and  the  Prophets,  it  muft necet. 
 farilielbllowe,  that  in  the  Scriptures  ofthc  newe  teftament  the 
 fame  arc  fully  and  perfe6^1y  contained,  andfo  on  both  fides  nowe 
 can  be  no  other  but  according  to  tlie  Scriptures*  Wee  are  out  of 
 doubt,  that  the  Apoftle  preached  to  the  Thellalonians  the  whole 
 do6lrine  of  the  Gofpcll,  which  wee  find  fct  downe  in  writing  by  the 
 Euangeliftes,  and  by  himfelfe  &  other  ilic  Apoftle s  m  tlieir  Epiftles 
 to  other  Churches,  In  his  former  Epiftle  to  the  Thellalonians  hee 
 did  not  fet  downe  that  whole  do6lrine  whidiis  written  \>y  them. 
 Nowe  wee  cannot  make  queftion  but  that  his  meaning  was  to  ex- 
 hort them  to  preleuere  in  the  whole  :  as  in  thofe  things  which  hce 
 ciprelled  in  his  Epiftle,  fointhereftalfo  which  wee  findewritten 
 by  himfelfe  and  others.  Therefore  tlie  traditions  or  thinges  dc- 
 liusrcd^wc^m^',  hauea  ncceflary  and  vndeniabic  conftru^ion 
 
 of 
 
of  Traditions.  pi -7 
 
 of  all  tha  reft  of  the  written  dodrincoFtheGofpcIl  that  is  not  fct 
 downc  inthatfirft  Epiltle  to  the  Thcflklonians.  Our  cxpofitioii 
 jthen  IS  irrefragable  and  infallible,  that  the  Apolllc  by  tholc  words 
 hath  reference  to  thofc  things  which  are  written  otherwhere  ,  but 
 AiatJiirBtJhop  iiath  no  argument  to  eui6t  that  hee  intended  any 
 ^ling  that  is  written  no  where,  Becaufe  therctcrc  wee  haue  a  mea- 
 ning of  the  wordes  whereof  wee  arc  ccrtaineand  fure,  wcercll 
 (there,  and  hit  not  to  admit  a  further  meaning  whereof  wee  can 
 iliaue  no  aifurance*  Asforthat  which  hee  cauilleth  of,   vvliether 
 Taul  m  hisEpillles  wrote  all  that  hee  preached  by  word,  I  anfwcrc 
 .him,  that  hee  wrote  thceffeft  and  vie  of  all,  but  not  all  whereof 
 that  vie  is  to  be  made  5  becaule  many  thingcs  arc  written  by  the 
 EuangcliilsDeceflariefortlievlcofChrirtiantaich  ,  which  arc  not 
 WTitten  in  the  Epiftles  ot  Saint  "Paul,  though  by  him  they  were  dc- 
 liuered  to  the  Churches  to  which  hee  preached  .But  though  hee 
 wrote  not  all  that  was  nccdefull  to  bee  written,  yet  wee  belecue  the 
 teifimonie  that  hee  hath  giuen  in  that  Epiftle  which  hee  wrote  laft, 
 euen  a  little  bctore  his  death,  vvhcn  almoll  al  the  bookcs  of  the  new 
 Tcftament  were  now  wntten,  that  ^  the  Scriptures  are  altle  to  make  \  j.Tim.j.r  j. 
 amanwife  vntoJalHationythrottgh  the  faith  whtch  is  in  Chriji  leJksX 
 '  and  therefore  that,  what  by  him  and  others,  there  is  fo  much  writ- 
 ten as  eoncerneth  vs  to  know  for  our  in(tru6tioii  in  the  religion  and 
 I  faith  of  lefus  Chrill.  ;Now  whereas  L^L  'Btjhop  to  proue  the  contra- 
 !  ric,  alleadgcth  the  cxpofitionsoffomc  of  the  Fathers  concerning 
 thole  wordes  ofthe  A  poftle  to  the  Iheflalonians ,  1  may  well  an- 
 fvvere  him  as  ^«/?/>7f  aniwercd  Hiercmei  prelTing  him  m  the  like 
 fort,  with  the  names  of  fundry  of  tiie  Fathers  that  were  before  them 
 ^  l^tetoVaulhimfe'.fe^  to  him  I  appeals  from  all  expofifrs  ofhts  rvri-  J^'^J^Sfwt 
 tmgsthatthir:ke  othrnvije.  Hee  hath  told  vs,  that  the  Scriptures  are  x'"  •'»''•/'/«*» --^ 
 I  able  to  make  vs  wife  vnto  faluation,  &  therelbrc  we  do  not  bcleeue  '^ifZ  turtlZ 
 I  tliem  that  tell  vs.tliat  his  meaning  is  in  the  other  placc,that  we  liau  e  <»«  U'iaato,,u,u 
 I  need  oftraditions  bcfidethc  Scripture  for  fupply  of  that  wiledome,  ^"'"'"• 
 Yea  and  tlieir  collection  as /!/.  iff (/?'<>;)  conceiueth  of  it,  cannot  Itand 
 good*  It  appeareth  by  thole  wordes  ofthe  Apoftle,  that  he  deliiic- 
 redmoretotheZ'hellaloniansby  worde,  then  is  contamed  in  Jus 
 former  Epiftle  to  thc,but  it  doth  not  therfore  follow  that  he  deliuc- 
 ted  morevntotliemdieniscotaincdinthc  Scriptures.  No  realon 
 can  tJicre  be  deuiled  to  make  good  tlus  concxio.But  to  exaiiiine  the 
 
 parti- 
 
9lB  Of  Traditions, 
 
 particularly,  firft  vvccmaynottlnnkc  ChrjfeftcmeCo  forgctfuU,  t 
 
 ntif.hfm]*o^-  thac  he  fliould  croflc  that  which  in  the  very  next  Homily  before  ho 
 
 ">"»  cUr^f**/'^ «^    hath  faid ;  '  ^llthwgs  are cieare  And  euident  hy  the  holy  fcripthres ; 
 
 i^'d!Jnu;ciH*cm.  vchAtfoener things  areneceffarte,th£yaremanifeJi,'S\.\vc\y\t  any  th 
 
 1'*'  "'^^^Zta     ^^  ^^  ^^  cleared  by  tradition  befide  the  Scripture  ,  then  it  cannot] 
 
 {mt!**"' '  '*     be  faid  that  all  neceflaric  things  arc  manifeft  by  the  Scriptures.  And 
 
 therefore  wheras  he  faith, H^r^^^  it  appearahth^t  the  ^AfofiUs  delt 
 
 uered  not  all  in  their  Epfiles^  but  rrMnj  things  alfo  vmvritten^  and  hoth 
 
 the  one  and  the  ether  are  alike  to  hebeleetiedy  wee  muft  vndcrltand  ic| 
 
 of  that  tradition  which  the  Church  holdcth  coUedied  and  gathered 
 
 from  the  Scriptures,  chough  it  bee  not hterally  cxprcfled  therein* 
 
 Thusthebaptifingof  infants,andthenot  rebaptifing  of  them  that 
 
 haue  been  baptized  by  heretikes,and  the  adminiflring  of  the  Lords 
 
 I'upper  onely  by  the  Miniftcr  and  f  iich  Iikc,haue  beene  alway es  hol- 
 
 den  by  the  ChHrch,and  defended  by  the  Scriptures,  and  yet  they 
 
 arc  no  where  literally  contained  in  the  Epiftles  of  the  Apoftles .  In 
 
 fuch  things  Chryfofteme  rcquireth  a  man  to  fubmit  himlclfc  in  peace 
 
 to  tjiat  which  the  Church  praftifeth  becing  grounded  vpponthci 
 
 Scripture,  and  notcontentioully  to  wrangle  againft  it,  becaufeitis 
 
 not  in  very  words  contained  therein .  But  if  any  tradition  be  vrgcd 
 
 vpon  vs  tliat  hath  no  ground  or  warrant  from  the  Scripture,  good 
 
 m  Cyprian,  ad,      ^eafon  wc  as  kc,  as  Cyprian  did  of  Stephanas, "'  whence  ts  this  tradi- 
 
 Pomp.fupra.Stfi  5  fion  ?  Coweth  it  from  the  AUthorttie  of^hnji^  cr  of  the  gofpell,  or  from 
 
 Emnid'opnapi ,  the  ttjjlru^ions  and  Eptfiles  of  the  xApofiles  ?  For  Cjodtejltfieth^  that  wee 
 
 tnr,  aut^Apofioio.  ^y^  j^g  ^gg  f/jg/^  ffji„^j  which  are  written.*  Th:refcre  if  this  tradition  be 
 
 ri*mEpifioli^,aKt  ]    1         1      "p,    r     II  ■       1      r^    ■  ni  <~i       r   1  m       , 
 
 ^[i!bui,conu»e-  commandedtn  the  yofpell^  or  m  the  EpiJiUs  or  ^6'cts  of  the  ^pojtleSylet 
 tuyr,  obfcrueur  cer  jf  be  Mruedandkeptfor  holy.  Whereby  he  will  haue  it  vndcrftood; 
 tio.  that  irit  be  not  there  warranted,  it  is  not  to  bee  oblcrued.  Tnc  tra-  ■ 
 
 "  '^''sfidd^ci'lr  ^i"o"  which  he  there  impugneth  is  taught  indecde  by  the  Gofpcl,' 
 abfqHeScr-.ptitni  though  hc  concciucd  not  fo,  but  iiert  bv  he  teachcth  vs ,  that  it  was 
 Z'^ctZduItTvZ  ^"^  ftandforacertaine  rule,  thatnotradition  could  be  iultly  appro- 
 vnoex  ScripturtiUcdw'nhoutwiLrrgint  of  the  Ciofpell,  And  therefore  Chryfojiome 
 r;^;2«^2'^£i^"nfclfe  alfo  teachethvs  other  where,  that"  if  anything  beefpoken 
 q-Aentufermonem  yvtthoHt  fcripturc^the  Wind  cf the  hearers goeth  lame  y  but  yihen  out  of 
 .  mumclnfirmat.    the  fcK'ptures  coMeth  the  tefiimonie  rfthe  'V  i^j/ce  of  God,  it  corfirmeth 
 both  thefpeech  ofhimthat/peakethy  and  the  mind  of  him  that  heareth. 
 Neither  doth  itfufficiently  giue  this  confirmation  to  alleadge  gene- 
 rally, dut  the  Scripture  ipeakctii  of  traditions ,  becaufc  icisftilla 
 
 qucftion. 
 
OfTradttions.  91^ 
 
 queftion  whether  thofc  be  the  traditions  which  the  Scripture  fpca- 
 Iceth  of,    vnlelle  by  the  Scripture  it  felfc  they  be  luftificd  fo  to  be 
 XoQhrjifcfiom  Ai.  BtPjop  SiddciU  Oecumem  fj  and  ThjophiLcJ,  but 
 as  they  take  their  expofition  out  oiChryfojiome^io  in  liini  they  hauc 
 tiicir  anl  wcr.  Next  he  bringcth  m  a  Icntence  vnder  the  name  ot  !5<j- 
 fi!j  wliith  ib  not  oncly  fufpc^tcd  by  Erafmus  and  others,  but  may  by 
 the  place  it  (cite  be  well  prciumed  to  be  none  ot  his.   1  here  is  good 
 caufe  to  thmke,  that  the  Cuckow  hadi  pl.iid  her  part,  and  laid  her 
 'eggesin^4/JZfneil:thatfomecountertcitto  grace  himfclfe  Jiath 
 not  flicked  to  di(grace  hmijby  putting  to  hiin  patchcrics  ot  his  own 
 deuicc.  lb  lay  nothingotthe  difference  of  ftylo,    and  other  argu- 
 mcntsnotcd  by£myiw«/,wemay  obferue  hovvhemaketh  BafiUb' 
 trarie to  himlelte,  not  onely  to  thofe  rules  which  hee  hath  giucn  o- 
 tJicrwhere,  but    euen   to   the  courfe  which  hec   hath  before 
 protefledmtiiisbooke,  yea  and  makcth  a  feucrall  queftion  of  that 
 u  liereof!5.?///in  the  beginning  of  his  booke  feueially  propoundeth 
 nothing.  The  matter  as  5/?///declareth  was  this : » that  in  his  pray-  Jf,^f'^f ■^"'■ 
 crs  in  the  Church  for  conclufion,  hee  would  fometimes  pronounce  r,punTon'tm<xhr 
 glory  to  God  mid  the  Father^  wtth  his  feme  md   the  kolyghofl,Ar.df;l'*^;^f/^J'^P^' 
 fometimes hj the fonue inthe holy Ghoji.  Some  P  affc6led  ^ishcccon-fiitoiiJiuiacSp,. 
 ceiuethtothehereficof^^rwjor^rwx,  blamed   him  for  i<^y- Z^JZrfiZTtn 
 ingrvtth  the  Some  and  the  holy  Ghojly  affirming  that  feuerall  termes  spritH/anao. 
 fliouldbevfcdoftlicthreePerfons,<7///7rFrfr/7rrT4>?^^^  theScune,  ^'   '^'*' 
 andin  the  holy  Ghojiy  intending  that  in  this  diucrfitie  of  phraleSja  di- 
 Uerfitie  of  natures  Ihould  be  vnderftood.Hc  ilieweth  that  the  here-  q  cap.?. 
 tikes  borrowed  this  fancied  fromthecuriofitiesof  vainePlulolb-  rCap.^. 
 phie,andf;ropoundeth  '  that  inthe  fcriptttres  m  fuch  dijfcfe>.ce  (f 
 thof'fylLbUsisobfrued.  Thisheprofccuteth  '  at  large,  and  in  the  t  c"p.«'.infin« 
 end  propoundeth  his  aduerlariesobici^ion;  ^  thAt  ilns  wanur  of 
 /p'^kj»g,  ypi'h  the Soy.ne^  rc.'sfirange  and  vrptfui'lU  b.  t  by  the  So>:ne 
 np.uf.  wilt-ir  in  the  phrafecf  Scripture,  and  accnji  rKcd  With  the  he-  • 
 
 thren. He  An^AtVQXh^ihjX^  the  church  acknorrl.dged  thcvfeof  both 
 th'fefpeeches^  a-.d  did  not  rd:  CI  either  of  them,  as  if  the  en:  did  •  u  r~ 
 throtv  th:  othc  r.  He  affirmcth , that/o mvij as dtd l^'pe  the  irad.ticn 
 of  their .  mnC'.  /?.  rs  without  ult  .ration  in  all  countries  and  c  it  t:'s,  d:d  vfe 
 this fpeech.  therefore  euentr  every  coun.rj  clavcn^s  {^(^vM  hcc  )  do  Jo 
 pr:,nouKce  according  to  the  m.:n>ier  ofth{irforef.  th.  rs.  7  hat  then  nhtch 
 hai  h  bei:nef^yd  by  our  annsijiors^  we  alfofay^  that  glory  ts  c  ommcn  to 
 
 the 
 
 *?-7- 
 
<p2o  OfTrndtttms 
 
 the  father  with  the  Sonne^  and  therefore  wejing  hymnes  ofglonfication 
 to  the  Father  together  With  the  Some*  Butheaddelh,  whichis  the 
 X ^nrqsiaboc  thing  thac  we  are  fpecially  to  obfcrue,  *  albeit  it  ts  not  enough fcr  vs 
 Tpl'mbLcjfe'trl  that  we  haue  it  fo  h)  traditions  from  the  Fathers  if  or  they  alfo  folloyved 
 diti*m,namir  till  the  atithoritie  ofScrtpt^jre,  taking  their  ground  frcm  thtfe  tejitmontes 
 fmt  aHthoritatem  which  .1  little  hcfcre  vpe haue a/ledged.llms  he  callctii  by  the  name  of 
 ^''-  the  tradition  of  the  Fathers  ^  that  wherein  they  followed  the  authority 
 
 of  the  Scriptures,  and  plainely  inftiu6lcth  vs,  thac  without  authority 
 of  the  Scriptures,  the  tradition  of  the  Fathers  is  no  liifficient  war- 
 SupraSea       Tantfor  VS.  And to this  accotdcth that  which  hath bccHc  before  ci- 
 X  Supra.  Seh.  i  o  ted  ffom  him,  that  >'  tt  /s  a  declining  from  the  faith  to  briyg  in  any  thtng 
 that  is  not  written.   I  hus  in  another  place  he  faith  ;  ^  Jfwhatfoeuer  , 
 //  not  of  faith  tsfinne,  as  the  Apoflle  faith,  andftiith  ccmmeth  by  hearing, 
 and  hearing  by  the  worde  of^od ;  fkrdy  whatfoeuer  is  be  fide  the  hclj 
 traa7f  *Jf  Ne-     Scnpture,  becaufe  it  is  not  of  faith  /sJinne.An^g:ims ,     //  is  needfuil 
 cejfar:umeft  &  co  andconuentent,  that  euerjrnandoe  learne  out  of  the  Scripture  that  that 
 '^a!!![ay^/sl%Z''ra  is  necejfaryforhim,  bothfortheful^ajfuranceofgocdneffe^  and  that  he 
 (jKod  nccejfefit,    may  not  be  accuflontedto  the  traditions  of  men*  N  ow  howe  can  wee  i- 
 1!^pl!!^hon!Z  magi.ne,that:5^y?/rhusreducingaIltothe  Scriptures,    andthough 
 turn  neajjhefiati  aUcdglng  35  wc  do  the  tradition  of  the  Fathers5yet  with  vs  acknovv- 
 hu^nutradn...  ledging,  that  thatfufficeth  not  without  authoritie  of  the  Scriptures, 
 ihouldfolbonc  after  attribute  (o  much  to  traditions  tiiat    haue  no 
 confirmation  from  the  Scripture  ?  Albeit,  this  contrarietiehaddc 
 bccne  fmall,  neither  fhould  we  haue  h^d  any  caufe  to  take  cxceptio 
 againft  thofe  words  of  fr<2^i>«»/5  whether  tliey  be  Bafils  or  whofe 
 foeuer,  if  in  exemplifiing  the  fame  he  had  not  llrained  them  fofar, 
 as  that  M*  Bijhop  himfclte  muft  perforce  confelle  they  cannot  ac- 
 cord with  truth*  For  if  he  had  no  more  but  required  the    obfcrua^ 
 rion  of  traditions  vnwrittcn,  wee  fliould  haue  conceiued  that  hcc 
 h BajiUefide  yoc,  I'^c^J^^Vfiwritten^siS  BaftUlCewhcre  doth,  whoproftfl'eth  ^  to  vfe 
 but  a^rapbn  qui-   -ppords  that  are  not  written,  b^tyetfuch  as  varie  not  from  the  meaning 
 ^luSTpaTcm-  ofpietieaccordingto  the  Scripture  X  wordes  a/id terms  which  in  letters 
 dnm Scrtpturam   andfyllables  are  n»tframedto  the  Scripture,  bnty^t  do  retain  that  mea 
 ^ccap'^il'sp.   »•'«?  '^^^  *s  *»  f^'  Scrtptf^re. Thus  in  the  former  part  of  the  bcokc  de 
 ftnacSente""*    Sp.fanSlo  hc  mentioneth  ^fpeeches  concerning  the  holy  Ghofi,  which 
 l7r2t![c'ripto  y^ithoHtfcripture faith  h€,  we  ham  receiuedby  the  tradittcn  of  the  Fa- 
 tccepmuf'       thers,y/hkh  yet  are  fuch  as  haue  all  their  foundation  and  ground  in 
 the  Scripturcstiyo  in  the  place  here  qucftioncd  hce   nameth  diucrs 
 
 things 
 
of  Traditions.  (^21 
 
 hings  for vrfr»ritte»t>ud'tiorts,  wliichwcercligioully  liold  accor- 
 iuig  CO  the  do6^rinc  of  the  Scriptures,   though  the  wordcs  be  not  ^  „ 
 3rcci(ely  fctdowne  therein.   Such  is  inbaptihiie  '■''therenoHncvjtroftJeSatal!}'^' 
 he deutlltir.d  hts  Anoelsfrom  what  fcripture, faith  he,  haue  yvc  it  ?  ^-.  ^r^'^ '  "*' '" *'^ 
 "    Bamcnelaitli,  "=  IhevcryfrojejjiGnofputhrvherebytvebeleeue  in  the  tnrah,^bemm  /  " 
 '    father,  the  Son,  &  thi  holy  Ghoji,  out  ofwh^tfirtpture  doe  we  take  tti  ll^fitiiZ^t' 
 The  mainc  matter  which  he  labouretli  there  to  approue  by  vnwrit-  (redo^wmPatre 
 ''  ;  :cntradition,  is  the  pronouncing of^/or^fo/^.'/^rcfrj^Wr/;^/^;^^^,  tlu!!!^ana-.m^ 
 '    '<?^<r//7frrr«/;/^^/;o/y6^^^^,vvhicli)cthchimIcJtelaitli,chat  ^  it  hath  H'*'';'**'"'^''"*** 
 •    ^meamy-gagreein^^rvith the JcnptHres,2iCi^th.zt tn  meartiugtt  }iothiKg{"ci'"'^^y,„f,^ 
 '    Hijferethfrom  that  which  Chrtjifaii  h^  the  father j  tuid  the  Son^  and  the  '"^'  Scnpturn  cam" 
 W7(7^<7/:andfoweal(oholdacprofelIeaccordingto  the  Scrip- S;2.J!x"r, 
 rures.  Jn  this  fenle therefore  we  alfo  admit  of z/^irnVr*?;?  tradttionSydc  'i>*"i'''tfenttnua 
 bhmej;ishcdo':h^themwhojirin/y  vrge  what  things  are  foHf}d  iff  the  ^""^  ""'* 
 '^r//j/'«r<!'j-,  that  is,  admit  ofnothing  but  what  in  precife  teiTncs   is 
 :xpreflcd  ihereni,  and  therefore  the  words  here  in  qucftion  thus  far 
 iiake nothing againft  vs.  Yeaandin  the  allertionof  thofe  other 
 rraditionswhich  he  mcntionethjhe  nothing  croflethvsjbccaure  wc 
 Ideny  not  traditions,  as  was  fayd  in  the  beginning,  which  are  but 
 i'ites  and  ceremonies  of  the  Church,  who  our  felues  haue  fuch  tra- 
 ditions in  vfe,  and  deny  not  the  libertie  of  other  churches  for    the 
 like.  Such  traditions  he  there  mentioneth  to  haue  beene  in  thofc 
 Umes,    the  figfJt^g  ofther^  which profejfe  Chrifle  with  the  fi^ne  of  the 
 ^roJfe,pray  agto  wjrds  the  taji,  to  be  thrice  dippidin  b apt ifme^o pray 
 itatidtng  ail  the  time  from  EaJiertofVhitJontide^^L  fuch  lik.Nowfuch 
 trAditions  we  condcmne  not,  but  wc  cannot  but  dilhke,tliat  where- 
 as thcfc  are  no  matters  ot'faitli  &  perpetual!  ncceflity,  but  onely  of 
 jarbitrarie  and  indifferent  obferuation,  he  notwithllanding  rccko- 
 ineth  thc^y  as  hauing  i  k£ force  to ptette  wit h  thofc  things  that  are  writ^ 
 
 ftn,  and  that  the  reteUmghereeffhallbe  the^  condcmntrg  cf  thofe  things  g  c^pi7-^utini 
 vhichinthe  GofpclLxreaccomtedneceffarytofaluation.  Tou'hich  ^f-'ZZfSvVl^. 
 fcrtion  AtBiJhop  1  or  the  credit  of  their  (lliurch  of  Rome  will  rcfiife  ^  f '  i-ziiaumM- 
 to  fubrcribe-becaufe  they  hold  the  moll  of  thcfe  things  to  bee  iiidif-  h!^ld'fai'uum7cf!( 
 fcrenr,  infomuch  that  there  is  no  neceflity  with  the  of  thrice  dip-  f*''tahai>,:tM>: 
 ping  h]\n  that  is  baptifed  ^  that  cuftome  of  llanding  in  prayer  lor 
 the  time  aboue  named  is  vvorne  out  of  vfe.Wlierein  it  cannot  be  de 
 'niedjbut  tliat  the  Church  of  Rome  hath  done  greatly  amifle,     if  it 
 J  be  true  conccrnina  fuch  traditions  which  Bafi/  there  is  made  to  fay. 
 
 In 
 
9^2  of  Traditions. 
 
 In  a  word  Bajils  traditions  if  they  be  his,  concernc  not  our  difputa- 
 tion,  cither  being  fuch  as  are  contained  in  the  fenfe,  though  not  in 
 the  letter  of  the  btripture,  or  elfe  being  onely  teniporane  and  ar-| 
 bitrarie  obferuations  of  the  Church,  neither  of  which  we  impugnc; 
 We  impugne  thole  traditions  wiiich  are  made  neceflary  and  per- 
 petualldodrine5offaith,andofthcworfhipofGod,  and  yet  nei- 
 ther in  the  lettcr,nor  in  the  fcnlc  and  confequence  otthe  Scripturcsi 
 canbeiuftifiedfotobe.  Ofthis  fort  are  the  Popes  luprcmacie  andi 
 fuccefTionofPrrrr,  his  Pardons,  imiocation  ot  Saints  ,worfhiping 
 of  images ,  prayer  for  the  dead,  the  lingle  life  of  prieftes,  the  curtol- 
 ling  of  the  Communion,  the  lacrifice  of  the  Maffe,  &  a  huge  dealci 
 •        ofiuch  other  baggage.Whercin  wee  may  take  knowledge  of  thci 
 notable  fraud  of  theie  RomifhTradicioncrs,  who  tell  vs  out  of  thci 
 Vithtrs  of  traditions,  tr^dith^^s,  when  as  in  none  of  theauncicnt 
 Catalogues  oftradinonsthofe  traditions  are  found,  which  they  c-: 
 fpecially  require  tobeebeleeued  vnder  that  name*  The  Fathers 
 ,       mention  Apoltohcke  traditions  as  they  call  them,  whereof  the 
 Church ofRomeobferucth nothing: the  Church  cfRome  telletb 
 vs  of  Apoftolicke  traditions  whereof  there  is  no  mention  with  tlic 
 ■  Fathers,  They  agree  not  in  their  beadroll  of  traditions,  and  yet  w€ 
 forfoothmuftbcleeue  that  the  traditions  of  poperie  are  the  fame 
 .  that  they  (peakeof,andhauebcene  continued  from  the  time  of  the 
 vnacjl'xqti  PrTwn  Apoftlcs.  But  what  thc  mauncr  of  the  auncients  was,  Huromf  ytcZ" 
 cia abundec  mfen  -  chcth  VS  to  vndctftand,  whcn  he  faith  : '  La  euerj  Troutnce  abound 
 
 n*fuo,&prsciptr.    .  ,      ,  I    t       1        t  XI- 
 
 maiorum  leges  ^-  i»tt  orvn:  tHagemcKt  OT  opHton^  and  I  htnkS  th(^ precepts  ojthetr  aunce- 
 foftoUcM  arbttre-  j^^urs  to  be  ^pcftoltcke  Uwcs.  Tlus  was  iiidccd  their  cullome  what- 
 iLinMmhM.'ipo-  foeuer  obferuations  they  had,  toterme  them  for  the  credit  of  them, 
 fitiorumdiebuf  Apollolicke  traditionsjiowfocucr  they  were  but  humane  prd'ump 
 Domnico^poflo-tions,  and  lometimes  contrarie  to  that  which  tlie  Apoitles  practi- 
 ^cuJcTlrltu,  fed,  as  Hterome  there  fheweth  of  the  traditions  of  •<  notfafling  vppw 
 ieiitnajfeiegimiu  the Lovds day^andthc d  ies betivixt Eajhr arid fVhit/ontideyWhicbhc 
 \[fn^"2bf^  (i^\nhiz9au/ea»dwahhimthe  faithfuUdid.  But  as  touching  all 
 autherime  &  {uch  traditions  we  arc  to  confider  what  the  lame  Hierome  elfewhcrc 
 lur'^umqul^^'  Isith,  that  ^  What  thtr.gs  menofthdrowne  acccrddeutjc and faifie^  as 
 traditione^Pofi,  of  ^pofioUcke  tradition  without  teJUmonj  andauthtrirtteoftheScrip- 
 nnt  &lo'Jfiig^'„t,  tweSi  thefwordofGcdJinkcth  dewne.  As  for  Dama/cene  whom  lM. 
 p^cHutgUdtui  '  Sijhop  alleadgeth  laft,  we  hold  him  not  woorth  the  anfwering.  W^  ' 
 doubt  not  but  he  defended  vn  written  traditions  without  any  quali^* 
 
 ficadon^> 
 
Gf Traditions.  p2  \ 
 
 ficitionbcinga  notable  idol-monger,  andhauingnonicanes  for 
 clct'encc  or  his  idolatric  but  the  pretence  of  vnwmten  tradition. 
 MliiPiop  connnitted  much  oucr  lig,l.tto  reckon  him  tor  aman^^r 
 hom allp^.nialttic^  w  lio  in  that  refpc6l  could  not  but  bee  partiall  in 
 behah'c  ot  tiic  caule  which  iiee  had  vndertaken  agamll  the  written 
 triitli  of  God  .But  M.'^ttjhophsxh  yet  one  llring  more  to  play  vpon: 
 S.Vatileccmmt'^ndcth  I'lmothie  ((aitli hcc)  to  commend  vnto  thefiiith" 
 \fftUthat  rrhich  he  h^d  beard  of  him  by  wa>.y  Tvitmjfcs^andnot  that  one- 
 Ij/nhich  hefl)ouldfir.d  injomeofhisSp^lest  or  in  the  VPrittenGcfpeil, 
 S.  P^/i-/*?/ words  are  the/e;  ^fFhat  tht'^gs  tho/^  hnj}  heard  o/n^  bjf  ma-  m  2.1'im  2., 
 :^njTv:t>ieJfcs,  thejame  deltuer  tefaithfnll  rHenrfhichpJu/l  bee  able  to 
 \tei:ch  ether alfo.  He  willeth  Timcth'e  in  fpcffiall  manner  to  inltru6l 
 feme  in  thole  things  which  he  had  heard  and  lecciued  of  him,  that 
 they  might  be  for  the  worke  of  tlic  minilierie,  and  feruc  for  the  in- 
 rtiui;ting and  teaching  cfothers,  Thcquellionnowis  what  thofc 
 things  were  of  which  he  fpcaketh./l/./?(/2?<?;)  when  hee  faith:  not  one' 
 ij  th.it 'aphi:hheP}otildfi/id  written,  cofcfleth  that  the  Apoltlemcant 
 lit  of  rhofe  thmgs  tliat  are  written,  though hec  will  not  hauc  it 
 tliouglit  to  be  meant  oFthofe  only.  Wc  take  it  then  for  granted^as 
 iivJccd  It  cannot  be  denied,  that  the  Apollie  here  intended  thole 
 things  that  are  written^  but  wc  would  hearc  an  argument  to  prouc, 
 that  the  Apoftle  meant  any  thing  further  that  is  not  w  rittcn  Ithec 
 might  vfethofe  words  of  thofe  things  that  arc  written,  what  hin- 
 drcth  but  that  he  might  vfc  them  of  thole  cnclyf  M*  Bifhof  cannot 
 proue  that  he  did  not  fo,but  we  proue  that  he  did  lo  becaufe  in  the 
 next  Chapter  he  tellcth  the  fame  Ttmotly:  ^Ihe  Scripit  rcu.re^ble "  2.T)m  j.i 5. 
 to  mikcihceyptfe  vnto,  falr^aticn,  thrcpgh  the  faith  jrhtch  is  mQkrtJi 
 Ic/'fs.   l htrcfoi  e  A'  fBtJhop  proofes  ccme  n^  uch  toe  lhort,ro  giue 
 v>  any  aflurance  that  S.  TatiU  by  traditions  vndcrftocd  any  thing, 
 tut  what  IS  to  be  learned  by  the  Scriptures* 
 
 1  7.  W.  Bi  SHOP. 
 
 The fecoad  argument  for  Tradttians,  is  this  to  beeleeftethat  there  bee 
 fomvyhookescf  holy  Scripture,  and  no  mere :  ardth>it  thoje  bee  they 
 I  Tvhich .; r."  commonly  tui>^  n  j»  to  hee ,  is  very  necejfary  to/a/uation  I  mw 
 \  this  is  net  to  be  fonndwrtten  in  arypLce  ofho\y  Script nre^bnt  is.  recei" 
 I  uedoncly  by  Traditicn^fpherefore  it  ts  necejfane  tojalnation  to  beleeue 
 
 ^n»  fome 
 
924  OfTr editions 
 
 /ameT)'aditfoftM,?cvkmsan/wsrith,  th^ttthe  bookes  of  the  Old  and 
 New  Testament,  be  Scrip  turey  ts  not  beleeuedon  bare  Trad'tion,  bkt 
 by  the  bookes  thcmfelues  on  this  mmner^Lst  the  mxn  -who  is  enduedrfith 
 thefpiht  ofdifccrningy  reade  the  bookes^  andconjiderfirfi  the  author  of 
 them^  who  is  (jod',  thtn  ths  mmer  contained^  which  is  dinine-.the  man^ 
 nerofjpsech,  yvhichisfuU  ofmatejiieinjimple  words :  Ufily  ^  the  end 
 aymed  atjwhich  is  Godi  honour:  and  by  this  rmanes  hejhalldifcerne  ant 
 part  of  Scripture  fiomthe  writings  ofmenwhatfoeuer. 
 
 Reply.  ^  wife  anddeepe  obfernation  I  warrant yoUj  andwellrpor-- 
 thy  agraue  Anthor: Let  vs  examine  it  briefly,  frfi^he  willhane  his  rnxn 
 enduedvpithths f^i'it  ofdtfcermng:  who  fhallindiie him  with  that  fpt- ^ 
 ♦f .Cor.i  J,       r/>?  M.  ^.feem-'th  tofay^t^at  eHeryfheepe ofChrifi  hath  hisjpirit.  But 
 S  Paulc  *  teacheth  plainely  the  contrarie^thatfome  certaine  onelj  hnue 
 ths  iudgement  to  difcern:^  And  touching  this  matter  ofdtfcerning  which 
 bookes  are  Canmically  which  are  not :  not  the  learnedfi  m  the  primitive 
 Church wouid take vponhim to  difcerne  which thsy  were:  threehan-^ 
 dredyeeres  after  Chriji,  was  left  vndefined  bj/ths  befl  learnedj  whe-- 
 therthe  Catholicke  EptfilesofS  lames  andladc  :  thefecendofS*  l?e'- 
 ter  :thefecondandthird  of lohn,  and  his  Apocalypfe,were  (^anomcall 
 or  no^  as  is  cenfejfedon  all  parts :  hath  then  euery  Chrifiim  thisjpirit  of 
 difceming,  when  the  befi  Chriftian  wanted  it  I  Who  more  profound, 
 more skilfiillto difcerne,  thenthat fubtillandPjarpe  D ollor S  .  Augu- 
 ftine,  *  &yet  the  Vretefiants  will  not  allow  him  ths  truejpirit  ofdtfcer' 
 ningwhich  bookes  be  Canon'icalL  For  he  in  diners  places  of  his  workes, 
 Chrift.cap.8,      *  holdcth  the  bookes  of  the  Alachabces  to  be  Canonic  all  Scriptures'. 
 18.  deciuic.        and  exprcjly  proueth  the  booke  ofWifedomefo  to  be:  *  and  yet  oPtrPro-' 
 co^nLpilt.'  *'      teflants  will  not  admit  them, See  therefore  howfooliPo  and  vaine  hisfirfi 
 
 ^D%^'\\      ^"^^ ^^' ^°^"  ^° fhefcccnd» 
 
 s,ma.\  4 '    *  Uisfecond  is,  that  he  whogoeth  about  to  difcerne  whether  the  booke 
 
 be  Canonic  all  or  no,  mufi  conftder  the  Author, who  is  God.  If  he  mu^. 
 at  thefirfl  take  God  to  bee  the  Author  of  the  booke ,  what  necdes  any 
 further  Ubour?  it  mufi  needes  bee  Ganonicall  that  hath  God  for  the 
 dyiuthor.  This  mans  wits  were  furely from  home  ,  when  hee  dtfcourfcd 
 thus :  andthsref oreit  fhouldbee  but  folly  to fland  vponhis  particuLirt' 
 ties,  let  this  one  reafon  ingenerallferue  to  confute  him :  all  this  manner 
 put  together,  ferueth  onely  to  helpe  particular  men  to  difcerne  which 
 bookes  are  Canomcall,  who  may  eafily  after  their  diligent  inquirie  erre 
 
 **oni  X  atidbc  deceiuedin  this  point Jjecau/eeuerj  man  is  a  lyar,  *  ^ndif there 
 
 be 
 
-  of  Traditions.  ^25' 
 
 be  m  mere  certaine  meanes  to  ajfure  them  of  this,  •which  is  the  fro$md 
 of  all  their  Religion^  then  euery  fartisuUr  mant  difcretton  anduidqe- 
 ment,  then  out  of  doubt  their  yvhole  Religion  is  moj}  vmvifeh  budded 
 vfon  mcane  mens  tnueniicns and dtfcretion  I  ivho  Alfoforthe  mcji  parte 
 dee  neither  v>iderjlar,de  the  language  in  fvhich  they  were  firfi  venncd^ 
 nor  the  vffial'  phrafes  of  Scriptures  tranjUted:  that  1  fay  ncthmgof the 
 figuresyparablesyprofhccies,  and  controuerfies  rehichfn me  to  bee^  and 
 many  other  dtjjicHlties,  ardjct  thefe  men  neednot  donbt^  hauing  lear-^ 
 nedfome  halfe  do^en  lines  of  MaUlcr  Perkins,  but  that  readtynr  any 
 booke^  they  jhall bee ablepreftntly  to  dtfcerne -whether  it  bee  CanonicaU 
 or  no.  tA goodly  meckerie  '.{Jilenneverenot fo  t^iHght  in  the  Vrimitiuc 
 Church  i  bm  the  moji  skllftillandrcifefi  in  difcerning  (fanonicall  bockesy 
 triijied  ntt  vnto  their orvne  iudgemeht^  but  leaned  ahvayes  vpon  ^pO' 
 \fioUcfillTrc.dttttns.  So  did  Cerapion  an  aumient  holy  Wnter  (  as  Eu- 
 \ith\usreporteth)  reieSl certaine  beokes Jet  out  m the  ^4poflles  names y 
 be  caufe  they  hadn'A  red  inedfrom  their  TreAece^ors  any  fuck.     The 
 like  doth  QXzmcnx.  of  Alexandria  f  and  that  famous  Ori^cn  *  qfthe*GTp\a. 
 fame  booke^  rvhe  obferne  the  Ecclefmfiicallcanen,  as  he  hadde  learned 
 and  rcceiued  by  Tradtticn.  So  doth  hee  delincr  his  opinion  of  the  foure 
 Euangclifies,  and  other  bookes  of  Canonicall  Scriptures^  and  not  relying 
 Oil  his  owne  witte^  which  re  as  excellent,  or  learning  vohich  wasjingular 
 in  all  manner  of  languages  andmatters.    That  S,  Au»uftine  was  of 
 thefameminde.  may  be  gatheredoHt  of  thefe  worses  of his^  *  Contra  *^'''*^J'"i'«  ** 
 Fauftum.  Ofwhat  booke  canne  there  bee  any  ajfurancey    tf  the  letters 
 yvhichthe  church  propagated  by  the  ^fojilesy  and  by  fitch  excellencie 
 d  cUredthroughout  allKations^  doth  teach  andholdto  be  the  ^poflles, 
 fj ould  be  vncertatne  whether  they  be  K.4poflles  or  no  ? So  that  he  mak^th 
 the  declaration  of  the  Church  defcended  of  the  Apofllcs,   tobeeafure 
 pillar  to  rcfi  vponf^r  the  certaine  knowledge  of  Canonical!  Scriptures^ 
 ;  and  other  fpirits  whatfoeuer,  if  they  follow  not  that  rub  to  be  reietled:  fo 
 farre  is  he  ojffrom  encouraging  eueryfheepe  ofchrtficsfold,  to  take  that 
 I  waightie  m.  uter  vjur/!  himfelfe,  ^/  M.  P.  doth .  ^nd  what  can  bee  more. 
 j  agamfi  the  mofl  pr^^dent  prcuid^nce  of  the  diuine  wtfedomc^  then  toper- 
 >  mit  eucry  one  to  be  a  iudge  of  the  bookes  cf  CanonicallScriptures  ?For  if 
 allth!>fe  book^^C^  no  other  fhnldpitffe  currant  for  canonicall  {whtch  any 
 chriflth.  taking  vpo  htm  the f pint  ofd'tfcermngywculdcenfure  to  befuch) 
 i  then  away  with  blithe  old  Tefiament^  becaufe  diuers  efieemedtt  to  pro- 
 Iceedoffomc euillft>irits,as nitneJfesFrcueus  *  <f»/^Epiphaniii5;'  7>i««Lib.  t.cap.io. 
 J  tftwelyaUthe  oldrmfi  bceabrogatedy    butallthe mw alfi,  hecaufe  ^^D^^^^^^  ^ 
 I  Nnnz  hath 
 
926  Of  Traditions. 
 
 hath  m^nyfalfhoods  mixed  with  thetrttth  \asjcme^refumir:ggreiitlj  J 
 their Jfint  and sktllin  difceryiirig^  didteach  :foteJiificth  S,  Augullincj 
 *Lib.ji,eap.i.  *  CoiKraFauft.  Some  would  haue  had  bnt  one  of  the  four  e  Gofpiiles> 
 fomeflHejfome fixe ^fome  feauen:  fomsreieUe d all  ^.  Paules  Epfllesy 
 many,  and  thofe  of  the  faithfully  did  net  admittefor  (^anomcall  fom:  of 
 the  other  ^.^ipojiles  Ef  i files ^  nor  the  Retielaticns.  J f  then  the  dminefure- 
 Jight  of  osir Sauionr  h.^.dnot  pnuented  this  mojifoufe  wconuenicnctf, 
 byinfiituting  a  more  certaine  meanes  of  difcerningand declaring  which 
 hookas  were  penned  by  infprationof the  holy  Ghof  y  which  net  :then  by 
 leauing:tvnto  euerymansdifcrettonyhemight  bse thought  to  hasichad 
 but  fender  car.e  of  our  fkluation,  whtch  cuery  true  Chrtftian  heart  doth 
 abhorre  to  thirske  '  ardthc  re  fore  we  mpifi  necdes  admit  of  this  moji  holy 
 andprouident  Tradition  of  them  from  hand  to  hand'.as  among  the  Tro- 
 teflaras  Brcntius  dothinh:sProlcgomcnis,andalfo  Kemnitiusj^^z;;^- 
 ling  thefccGKdkj/?d?ofTn^.dittonSy  in  his  examination  of  the  C ounce  U 
 cff£rtnv.albeit  they  reieEl  all  other  Traditions  ybefides  thts  one^ 
 
 R.  A  n  B  o  t; 
 
 Tliat  which  M.  Perkins  here  faicli,  hath  his  proper  vfc  in  the  or- 
 dinarierecciuing  of  the  Scriptures  in  a  Chnftian  Church,  where 
 being  from  our  inFancie  baptized  into  Chrift,  and  bred  vp  in  the 
 continuall  noife  and  found  of  the  word  of  God,  and  hauing  by  this 
 nieanes  Come  deedes  ofthe  Ipirite  of  God  fowed  in  our  iiearts,  wee 
 fimply  and  without  controuerfie  or  queftion  take  the  Scriptures, 
 prefuniing  vpon  the  record  ofthe  Ghurcli,  and  beleeiiing  them  to 
 be  that  which  they  arefaydtobee,thatis,the  bookeof  God,  andm 
 this  perfwadon  applying  our  felues  to  the  reading  of  them,  and 
 finding  therein  a  fpirit  fo  differentfrom  the  fpirite  of  man_,  (b  great 
 a  maieitie  in  f  o  great  fimplicitie,  and  all  ^lings  fo  correfpondent  to 
 •ii^(m.!..i4.i^.  thofe  Oiadowcs  of  truth  and  righteoufnefle,  which  ^  theworke  cf 
 the  lawwrittennaturaHyin  our  hearts  J  and  confirmed  bylighro'e- 
 ducation  doe  reprcfent  vnto  vs,  wee.  refolue,  and  fully  do  bcleeue 
 them  to  be  that  that  at  the  firlt  we  prcfumed  of  tlicm,  the  oracles 
 of  God,  the  words  of  faluation  and  eternall  life,  hauing  an  in  wardc 
 teftimonie  and  coniunftion  to  draw  from  vs  the  aflent,  and  vn- 
 moueably  to  ground  vs  in  the  afl'urance  thereof*  This  feemeth  fo 
 Mai(ier  Bi^jop  to  b<€  no  wife  obferfMtion ybut  the  rcafon  is  becaufe  he 
 
 hiirjfclfc 
 
OfTrAditions.  927 
 
 1  himfclfc  is  fcarctly  wife.  When  he  liath  faidc  ali  that  he  can  fay,  yet 
 this  inulUtaiidtcr  good,  that  there  is  nothing  that  can  caulc  the 
 i  heart  ot  man  iufficicntly  to  apprehend  that  the  Scriptures  are  the 
 I  word  of  God,  till  the  Scripture  it  Iclfc  in  the  confcicnce  by  the  Spi- 
 rit do  c U16I  it  leifc  fo  to  be.  A  nd  herein  11  is  true  winch  Cngt  n  laith 
 tliat  ^  he  nho  rvtth  ^i/Z^t/igeKcc i^^KdreHcret^cCyns  tsmctte.poaUccnJicLcr  ^  ^^,     ^^ 
 tht  words  of  the  ^rofhcts^tt  is  artainc  th/.tin  the  riadwg  end  aihgent  pr^mip.iib.^.e.j. 
 ,v:cw!tigthireofihatmg  hts  mi^d  t^nd  vnderfiar.dirg  knocked  mbja  ]Zo'^"'rl7^\n 
 I  di!- ine  trJjirAtkn,  h£fijalik>}(^jv  that  the  trords  rthuh  hiereadcih  yvere  "".^n"  dK-^num 
 nt  I  vttendiy  man  hut  are  the  words  cfGod^  ^.nd  of  himfe/fe/ha//per--  'iallLfidtret, 
 c  tiic  that  thofe  bcckes  were  written y  not  hj  htiwane^.rt^  not  by  the  word '" "  'Pf"  ''"'^ 
 cfnjortallman,  but  by  a  m^jcfiie  dtuine.  in  a  v\  cr  Jjas  tlie  Sunnc  whe  r "         ^" 
 
 tgtn. 
 iM  tntnetur. 
 
 a  nisn  is  broiiehtinio  th.c  light  olit,  not  by  tcUino.but  by  iieht  and"^*'"'/'^'""' 
 by  iccvvnchghtis  diiccrncd  to  bccthat  tliatgiucth  hghtvntothc  j?'r«»»<«<w.n- 
 v,o\  Id  fo  the  Scripture  which  is  as  it  were  the  ci:anot  cl  *^  the  Sunne  ""'■M"'"^ 
 cf  nghtecfif}uJ]e,>MKn  a  man  h  brought  into  the  light  tncrcct-3Cueno;;;<;«fc«w^m-  ' 
 by  It  cwnehi^htisdifccrncdiobcthat  tha:  niiniltrethvmovsthe  '""/' f'''"'" 
 liL,!!tci"cucr'amnghie.  Now  ihclpirit  ct  dilccrning,  otv\hiich  O'f.JcdDrtjii^er. 
 fT/'/vwjlpcrikcth,  i.snctto  bee  vndciftcodccf  that  ipcciallgitt  ci'^^^-^^f^^^ 
 >j*^  ^,'//(r^r;;/;;^^'/r/n.etioncdby.S'.7'4»/u'wliich  iiripcrtcth  a  fingular  "*"'"""'"""«»■'• 
 I  and  cmincni  dexterity  in  Ipying  ajid  findingout  the  fecret  fraudes  7ilqZ',j!dd,m. 
 .ind  dcccipts  cfcouiitcrfcit  teachers  and  fallc  ApoUles,  but  the  c6-  '•»r^""-'<  *«- 
 n-.onlpintof  the  (aithtull  '  which  wee  rece/ue,  as  the  Apcftlefauli,  cfec  nfchpt'o'. 
 th.n  wem.  yknowthe  things  that  ere  oiuenvntovs  of  GcdiwlKVchyk  !:::^'^^,"''l-i"'- 
 I  'rviewliicliour  bauiour  laitl);^  My  ^eefe heare  wy  v»yce end t hey  tur,  ,:ojiyufoi 
 U  Uowme'.  ?  ih£^  how  the  (hcthcardsvotce,  ard  theywiUnot  fcllowa'!'^'''^^'""' 
 j.r.-.tgcr^  3  b'^:t  ih<y  Jl/e  fcT»  htm  ,  for  they  know  not  the  vcyce  o/^'li-Corij.io, 
 )i  r.ngers. ''  /  k^ow  rmnc,  a:- dam  kr.cwne  efrnu.e,    Againe  hee  laitth  i  lohu- o.j't* 
 '  ijarynuir.  willdo  htswti)de[hi:Ukr.owcfthedi.Urinc  whether ti  be  ^i;  Ver.4.5. 
 C)cd^c-t  M he.htr  1  jpeck£ 'j f^'H ft'^ff*     Whereby  he  tcachcth  vs  ,tiut  .'capyfiy. 
 ma^  pI)ingourlclucstoJearneandpra£lilctl  c  wiliot  Gcd.wcat- 
 taine  to  dilctinc  the  do6lrinc  to  be  of  God,  A  nd  therein  coiifillcth 
 ihzt^  Jjariifi^.'/  vrderfia?.d:}:g  which  the  Apcftie  rcconimcndeih  ^^^j  ^ ,. 
 igcncriillyto  ihelaithltll  in  l:is  prayer  for  the  Colcfiians,  tJievfe 
 ■ .  whcreol  is'  todijcernc  things  that  differ  (r.i\\>d)\  from  the  truih)  '/^''.-'-J^-     , 
 and  "^  to  try  theffirits  whethirihcyic  if  god  cr  not.  New  the  /pint  .is  J'^  'f  J'^'f" 
 it  vfcththe  n.inillery  of  theChiircl)tcr  the  cchiiciingotil.t  becks  j,'^^''''','^"^'^* 
 of  fcripture,  fo  it  vkih  the  minillcry  cf  the  Chuich  to  gitc  scucr-  Jf.^^*^* 
 
 Nnaj  ufcnienc 
 
928  -         OfTradithns 
 
 ti(cmentofthofcbookcs  which  hauenocthc  hkc  authoritie  as  the  > 
 Scripture  hath,   And  this  aducrtilcmcnt  it  fealeth  and  confinneth 
 whileft  hauing  teftified  otherwhere  the  vndoubtcd  doftrinc  ofi 
 God,wedilccrnc  thereby  lomedoftrines  in  thofe  bookes,  that  arc  i 
 of  another  ftampe,  and  not  ccrrcfpondent  to  the  reft.  For  when  i 
 they  are  in  any  part  found  to  be  of  another  fpirit ,  wee  concciuc  of 
 the  whole,  thatthey  were  written  with  another  pen,  and  therefore 
 albeitfor  the  molt  part  they  cary  thefauour  and  tall  ofthofe  things 
 whicii  wc  reade  in  the  otiier  bookes5yet  in  their  dcfe6ts  we  fully  ap- 
 prehend cl.at  which  we haue  bene  told,  that  they  are  not  ot  like 
 maicrtic  and  authoritie  with  the  reft,  and  tliough  we  may  profita- 
 bly reade  them  for  thole  things  wherein  they  are  deriued  from  the 
 other,  yet  that  wee  cannot  fecurely  ground  any  do6lrine  immediat- 
 ly  vpon  them,  In  this  limplicitie  without  further  queftion  many , 
 thcufands  recciue  the  Scriptures,they  read  thenijand  by  the  power  i 
 ot  the  holy  Ghoft  they  grow  thereby  to  faith  and  ipiritual  ftrength^ 
 and  atiaine  vnto  euerlallinglitc.  So  certaine  arc  they  of  the  truth, 
 which  they  Icarne  in  them,  as  that  they  arc  readie  to  forfake  all, . 
 and  to  lay  downe  their  liucs  for  the  teftifying  of  that  which  they 
 beleeue  thereby*  Againft  this  M.BtJhop ^tcWcih  v$,  that  not  the  lear*  ■ 
 nedJitHthejfrimitiue  Church  rvould  take  vpoH  him  to  difcerne yvhich\ 
 bookeswere  caMOMScal/Iyand  which  Kot.But  in  fo  faying  he  very  great- 
 ly abufeth  his  reader,  for  the  fcriptures  ofMofes  and  the  Prophets, 
 and  all  the  bookes  of  the  new  Tcilament  fauc  only  thofc  few  whiclL, 
 he  mentioneth,  haue  bene  dilcerned  and  acknowledged  for  Gano-  ^ 
 nicall  without  contradiction  from  the  time  that  firll  they  were  dc-  ^^ 
 liueredto  the  Church.  Yea  but/or  three  hufjdred yeares  afijrr  Chrtfi  \ 
 faith  he,  it  was  left  vr.defined  by  the  hefi  learned  us  touching  thofefewy . 
 rheEpiJilesoflamesAndludeythefecondcf  S.Tcter^  the  two  later  tf\^ 
 S.  lohn^at^dthe  ^pocAlypfeywhether  they  rvere  Canonicall  cr  ^ot.Bc  ic  j 
 fo^  but  IS  this  a  fufficient  ground  for  him  to  affirme,  that  they  dil^ 
 ccrned  not  which  w  ere  vndoubtedly  canonicall  Scriptures,becau/e 
 they  doubted  whether  thel'e  were  fo  or  not?  What,did  lo  many  hii- 
 dred  thouland  Martyrs lulfer  in  the  fpace  ofthcle  goo.  yeares, and 
 did  they  know  no  certaine  and  vndoubted  grounds  whereupon  '. 
 to  build  the  afTurance  of  that  for  which  they  iuftcredf  Did  the  Bi- 
 ihdp  sand  Part  ors  of  the  Church  teach  the  people  of  God  out  of 
 the  Scriptures,  and  yet  did  they  not  difcerne  whether  they  were  i 
 
 Scrip- 
 
OfTrddttions.  029 
 
 i'cripturcs  or  not  ?  As  for  the  doubt  that  was  made  of  thc/c  bookc* 
 by  him  mentioned,  ic  was  oncly  by  Jbmc,  and  in  fomcplaccs,  and 
 vponweake  and  vnccrtainc  grounds,   as  the  fccond  Epiftlc  o^S* 
 •vrvponditiercnceofftyle,  thcEpiftietothcHcbrewcs/orthat 
 Jeemedtofomeforwantof  vndcrlbnding  to  fauour  the  herefic 
 .'ithcNoiiatians,  the  Keuelation  of  Saint /i-/?;/,  tor  that  to  fomc 
 Ibciihkcitreemcd  to  make  for  the  milienarie  fancie  of  Cermthus 
 ■  .butthiswasnotfufficientfotoouerweigh  tlie  authoriticof  them, 
 ibuc  tliat  the  former  tcftimonie  that  was  giuen  ofthem  preuailed 
 Ibllin  the  Church,  io  that  they  were  notlince  confirmed  or  firft 
 i.ceiuedmtoauthoritieby  the  Church,  but  oncly  acknowledged  n//r^rM.4i 
 and  continupd  rtill  m  the  authoritic  w  hich  they  had  before.    Ther-  ^"^'^'^'i'  urr* 
 lore  of  the  Epiltie  to  the  Hebrewes,  and  the  Reuelation,    Hteronte  '^mftlT['!l''dtm 
 tcllificthlhus :  ^Ihismujivce  fayteotirmen^  thritthis  Lpijlie  to  thc'^^'"""^f''fi'''* 
 H:  breives^  not  cnely  of  the  £«?i7<,  rne  chnrches^    but  cf  all  the  former  Heb'r"dc!n,''nfiidm 
 ihanhes  andrpritcrs  of  the  Greeke  tongue,  hath  becnerecetued  as  the'''^/^''^"^'^'"'' 
 Epifile  of  Paul  the  ^pcjiiet  albeit  many  thtnke  it  either  tohaue  beene^'triEccUfm  ^ 
 rmtteK  by  Barnabas  or  Clement,  and  that  tt  jl^lleth  net  7f  kefe  it  is  fee-  ^c[\m["b^'"*  r 
 i-.g  it  came  fr  cm  afpcciallman  of  the  church,     and  ts  dayly  frcejtiented  ^""'^  ^popoii 
 vi  the  readiKg  of  the  churches.  ^4nd  fthe  cujicme  eft  he  I^ti^es  receit.-e  iSlCiElrl'Ibf 
 it  not  amongTi  ^AfionicallScnptHreSy    the  churches  cf  the  Greekes  by'^'^^^'f"'"f'^<irbi 
 the  like  Ubertte  recetue  not  the  Reuelation  ofS,  John,  and  yet  rve  (  faitii  ^mur'!ffttjm% 
 he)  recetHcthcmbcth,  notfcllorvirf  the  cuftome  cf  this  ttme.  but  the '*"■"*  ^''^'■f'^'pf 
 luthorttte  fj the  auncttnt  writers;  Vfho  commotny  vje  the tcjttmcr.tt s  ofEcc\tfwu,„ ueu. 
 'hem  bothi  n9t  as  the  y  are  rvcntjomtttmesto  dte  cut  ef  the  x^ipccryphair^'"!'^''"'*''- 
 '^oc^es,  bt'jt  as  being  bookes  (^anonicMll^  and  tf  author! tie  in  the  church,  "trHmccnfuetude 
 Hereby  tJicn  ^.5//2r<jB  may  fee,  that  itwas  but  in  his  ipnorance.and''!""''^'''^""""' 
 v'ponlome  other  mansword,  that  he  laith,  that  for  three  hundred  f",':«Gv<cr.rw» 
 Scares  itwas  not  defined  whether  thcfe  bookes  were  Canonicall '^!''^"",^';^'''-^" 
 pr  not,  vvliereas  they  had  vndoubted  authoritic  in  the  firlt  ChiircJi  '^"'"dcmubertau 
 t>nd  began  in  latter  time  to  be  quellioncd  witlicut  caufe.     Of  thofe^'?!'/''"""^'"'' 
 btlier  tiicrefore  which  hee  mentioneth,  we  ccncciue  in  the  like  rort,""*'.'"?««^«4»» 
 Dfvvhich  they  that  m  their   fimplicitic  doubted,    yctintheothcryrS'/X,/?"^* 
 Scriptures  by  the  holy  Ghoft  dikerned*  the  light  of  the  k^cw.'edge  cf  '"^^'"  .^"■•p'o^nm 
 'he  glory  of  God  in  the  face  cf  J  e/us  {hrifi~,  and  thereby  became  par- ^«,nrr,"'^'^^/^r 
 takers  oi  life  in  him.  Whereas  he  faith,  that  wee  allow  not  S.^uvh-  ^•""i"' -^'r^uf^u* 
 
 wi  vi  mterditm 
 .  :crjlhufactrtf»l€nt,&t.fidqHaficanomci4&t€ileJI'ill.cu.*  I   Ly.1  4,6 
 
 p  Nnn4  /w* 
 
Vif 
 
 01 
 
 Hi 
 
 5,50  OfTraditions.  I 
 
 (iine.the  truejitrit  efdtfccrmng  rehich  hockes  be  canonkall^  becaufe  hee 
 W^.keth  the  bockes  cfMachAbees  and  the  bocke  offVifedcme  to  bee  ca- 
 mmctiUScnptHreSy  andyct  Tve  roillnotjo  Admit  them :  wc  anfwer  hifn, ' 
 that  he  hath  not  the  fpirit  to  vnderiland  and  dilcernc  the  meaning , 
 oiSAmiJuJJift.  Raffifj'u  mcntioneih  tiicbookcs  whereof  the  quc- 
 ftionwasas  touching  the  reading  oftheminthe  Church  to  hauc  :' 
 oT^x//"'"*^?"/: beeneoFthrce forts :SoiTie were ^  canonict^ul^  which  hcereckoneth 
 (jn:b.^^iid  cjpna  |    ^  ^^^  vvhich  WC  doc,   vpon  whtch  (  faith  he  )  tk-j  wou/d kme  the 
 ires  ir.trac--ntr.cm  afferttofts  of  OUT  faith  to  fland,  Otiier  fome  he  calicth  P  Ecckftafticm 
 ''Zi^7^cSr'i  bookies,  notcmmicall,  naming  all  thofe  which  wtctcrmc  the  ^po- 
 ^jj'ertto.ie!  co-ji-^i^  cfypha/l  Scnpturesy  all  which  ( laith  ha)  the  Fathers  would  hatie  to  be 
 p"^/I'/'frs  >jt    read  in  the  churches ,  but  not  to  bee  alledged  toprooue  th»  authoritie  of 
 c,.i .  i/;  t^^"^"'""*  faith.  A  third  fort  there  were  which  were  termed  by  theiii  ^  ..dpocrj" 
 ri^  'oribL  avpciu  pha/l  wrtihgSy  which  they  wou/d  not  haue  to  bee  read  in  the  churches  4t , 
 ^'  '''f*'^^'-^^^^^^_ally  which  wereall  thole  that  are  wholy  reiccied  as  barftardesand 
 *^   zip .'  r)f'»'*^    counterfeits,  fuch  as  were  ^  before  (poken  of  in  anfwer  to  tlie  Epi- 
 '  /^nf_  ille.  Now  of  thole  three  forts  Ibme  made  but  oncly  two,   and  that 
 di uer lly  ♦  ^ome  reckoned  vnder  the  name  of  Apocrj/phall Scriptarei 
 all  that  were  not  of  the  firft  iort,  and  properly  termed  Canonicail,  as 
 us icronv.i  Prolog  Htcrome  did,  who  hauing  reckoned  the  fame  bookes  forCanoni- 
 GaUf*t!>.Ei.i^t      call  that  !K^«j^»«j  doth,  and  accounting  them  in  number /w^a  and 
 Svi^LtiLlf  twentie, asthe  Hcbrcwcs  doe,addeth  that  ^  we  are  to  know  that  what 
 <^'-  peHer  is  be[ide  thefe^  is  to  be  put  amongFl  ^pocrj\hallwrttv:gs .  There- 
 
 fore (  faith  he  )  thehooke  called  the  fVtfedome  of  Solomon  y  thf  bcoke  of 
 le/usthe^  Sonne  sf  Sirach^  cfTobie^  ofhidith^arenotinthsCaHon. 
 Thus  hereckoneththe  Ecclefiafltcalland^pocryphall  bookes  v\\<iti 
 one  name  oi xApecrjphall.  Some  on  the  other  fide  vnder  the  name 
 di carbonic <.\ll bookes  contained  all  that  were  not  of  the  lailfort,  that 
 is,  ofthofebartrtrds  and  counterfeits  which  were  wholy  exploded 
 and  reie6lcd  out  of  the  Church.Thus5.  ^Aafiine  doth,  extending 
 thenameotV^?»(?»ic^//to  all  that  was  admitted  publikely  to  bee 
 read,  and  therefore  comprehending  the  bcokes  called  Ecciefiajlical 
 ioyntly  vnder  that  name,  But  here  the  name  o\i  canonicall  is  not 
 properly  vfed,  bccaufe  the  Scriptures  arc  Called  canonkall^  of  being 
 the  Carto/iy  that  is  to  (ay,  tlip  rnle  of  our  faith,  which  thole  Ecckfi- 
 AJitcall bookes  are  not,  as  before  wee  haue  heard.  And  wliat  ?  doth 
 i^ufiine  make  them  all  of  equal!  and  like  authoritie  ?  Nothing 
 Icfl'e :  for  in  tlic  firft  place  cited  by  c^,  'BiPiopy  where  hce  fct- 
 
 tcth 
 
of  Traditions.  pjl 
 
 tcth  all  cliofc  bookcs  downc  vndcr  one  name  o^capytiictU^hc  oiucth  t^Mj^.daoif. 
 this  rule,  '  ■nthe  c.v:omCiillScrsptHres  let  a  man  follow  ths  author  ttie  of^''"^''''-'^-  '^■*-^- 
 thcgre^ittryiHtn'Mrofcitholtke  churches y.wdthts courfe he (hulhold.to n,c»Zd,fi"/J>"' 
 prfferrcthofc  which  .xre  rccciuedofallcathelyk'  churches  ^before  thoC^  CMhoiu-arum 
 mjichj^me aoe }70tre:etit:,ar.d.mthojen;hich arc  not  recct".edufalljet  ii>'rit.tttmftqMJ 
 htm  Br.fi  rre  t  ho  Te  which  th:  mors  churches  ay;dofqr  eater  authority  doe  ""■'*^f-^''"*'' 
 
 /    r         I    r      I      I  I    IJ        r    1     r       ^         ,,  ^  J '*""  ^^tu, hAtc m,dA 
 
 'ecetne,  before  thcje  which  are  hclaen  of  thejnver  andlejfer  anthorttie '"  ^^'"p'^ru  cano. 
 oraccotm.llc  would  no:  liaiie  vied  any  Cuch  exception,  if  he  had  ca-  Z'^^JZ^p'^ 
 ken  all  thole  bookescobealike  inlpired  of  God,  and  ciieretbrc  doth  '»*■'"'»/?';/"'*;»• 
 r*anitellly  teach  vs  co  makcfome  difference  betwixc  them^and  con-  T,lZc!'pZn"'f,l 
 equentlynot  co  account  the  bookcs  ot  Machabees  properly  ca- ^"^'' ^'""""""^'. 
 lonicalljinfomuch  as  tew  or  no  Churches  eltcemed  them  lo  to  bee.  I'^^pr^^nJ^J' 
 ^nd  this  may  Ibmewhat  further  appearein  thefecond  place  which '^''"^''"'"•?'''"^" 
 ■Jit.  "Bifiop  cict;th,  where  -fpcaking  ot'chc  Princes  of  the  Icwcs  after  ?«.4-*f'»'-«'I^- 
 ;hc  reedityinp  oFthc  ten)ple,  he  faitii, "  The  account  of  their  termes  is  Z'!{dXt°r''*' 
 \jot  found  m  th:  holy  Script:ncs  which  .tre  called  canonicall^  but  in  other  » -^«?-  ^t  (n*Mu 
 %ookes  cntoyigFi  which  are  the  bookes  of  the  Machabees.^  '^^^<-^»<^tthe'gi'„\l'^'^^',  . 
 'cwrsbutthe  church  rccko)v^h  for  canonic aU^  becaufecf  the  great  and  "'",'"'P'"''*^"''» 
 '-drrfHllfferwgs  of  feme  martyrs^  who  before  the  incarnation  cf'dt^^TaZiZ' 
 rifijlnuid  earn  to  death  for  the  law  ofGod.V^A\evQ  we  ice  him  firlt  ''PP'"'^"*r/idin 
 )UinIy  fcciuding  thole  bookes  from  the  Canonicall Scriptures,  ac-  ''cj'ulT/^nl&M^ 
 :oidingas  they  were  fccluded  by  the  Icwcs,  albeit  withall  he  faith  '  ^"^  *"■>*">  I'bn 
 hu:  the  Church  in  a  particular  reiped  admitted  oFthemas  Cano^  SjA-'/rrr^flf 
 iicall,  that  is,  publikeWto  becread,  to  giuc  knowledge  of  the  con-^*  'xbaprcptcr 
 .t  Iiiitenngonome  therem  mentioned,  tor  the  tettimonie  of  the  n-^pa,fio»civeif« 
 of  God,    But  in  what  Ibrt  it  was  that  the  Church  admitted  of  ^,j^'''^'J^  "'"''' 
 .1.    and  the  reft  of  that  kinde,H/rr*wrgiueth  vs  to  vnderiland;  r.H,cron.p,Mf^t. 
 1  he  Church  re^tdcth  them.,  but  account eth  them  not  amongri  the  ca-  'uith&TctT* 
 'o:::  call  Scriptures :  It  readeth  them  for  the  edification  of  the  people,  not  M-'ch^^i'^orum  u- 
 "  cnfirme  theauthoritteofthedo^nnes  of  the  church..    And  this  that  //cl^t'pdZZ. 
 Htcrcmr  laiih,  is  confirmedallb by  ^ufime  himfcUe, where  lie  tea- '"" ct>.,„ic.ujtrip 
 ^hctli,  th  at  >'  thofe  things  whrh  i.re  net  written  in  the  canon  of  the  leweSyjUZ  ">*c  \iu'"ou 
 fijt  nuth  fo  qreat  (Irenoth  (  crauthortti:  )alle-lqedafaiy/l  thrmthat  '">■">(  J*?>-'-'-'  &■ 
 ^'.imdiL^  vs.  Hereby  theretorctiiey  arc  proucd  to  bee  no  canonical!  ^.ttd- fie .,;,»:„„ 
 i^cripture?  properly  fo  called,   becaufe  canonicall  Scriptures  being  ^^'^^jf^'l'^'^iV\*^ 
 
 ccru.'n  ,iii:n.\lKrm 
 :'^r'tandrvn  y  ,AMj;uft.dt  ciu  Dti  Iv.lJ  .ta.  iO\^dMtrfH4c»ntr*di3*rti  non  tanttfrMCUtfrtjrrtHitmr^titJcnp 
 -     -•■  fmt  in  Cdntut  Jnd.i»Titm. 
 
 the 
 
^■^2  of  Traditions.  I 
 
 the  rule  and  mcafure  of  our  faith,  doc  conuince  thcfe  that  contra-  t  Jf 
 di£^,  which^".  ^>/y?^;?<?acknowlcdgcththefe  doe  not.    The  third  *  ^ 
 place  alledgcd  by  M,  S/|2?tf/?,lielpcth  yet  further  to  declare  this  mat-     ^ 
 ter,  where  Ca^dentms  the  Donatift  alleadging the  example  of /?4-  '   Jl 
 zJias^  killing  Inmfelfe  in  the  fecond  booke  of  Machabees,  tor  de-  '  f 
 fence  of  their  CircumceUions,  calling  t^iemfdues  downe  fro  rocks,  I  > 
 and  prouoking  others  to  kill  them,  tliat  they  might  be  accounted  .  ^\ 
 martyrs,  i",  c/3?»i7^;^fffirft  condemncth  thefa6l,  which  the  author  i  Jf 
 of  that  booke  coiDmendcth,  and  then  addeth  for  exception  fur- 
 t  idfM.coit.Epift.  ther  :   "^  This  Scripture  which  is  called  of  the  LMachahees-y  the  letves 
 t'^'nancScVptu'  account  not  a,i  the  lawe,  and  the  Trophets,  and  the  T^falmesjto  which 
 ram  ^a<e  appeii'i-  ^fy^  Lordgtueth  tefiimonis  as  his  wttneffes,  fiyingy  ^U things  nt'/iji  bee 
 \'^^lX'lnh'''ibe"T /fulfilled  whfch  are  written  of  me  in  the  lawe  *  ofMofes,  and  tn  the  Prc" 
 jicurUgem&P'o pfjgf^^  ^yj^  ^fjthe  Vfalmcs,  hut  it  is  receiued  in  the  church  not  f»- 
 ^^ulZDoJinJtlprofital^/y  if  it  beefoberly  ready  or  heard,  f^eciallj  for  thoje  ^iJMachaA 
 j^UmoMmperirbtt  y^^^^  yp]r,ofor  the Uw of  GodUl^e truc martyr s  jufftred  fo  vnwoorthf 
 ^fHiUccm'-bparu-andhomble  thinges  at  their  perfecutors  hands:     VViiere  we  fee  how 
 ^fdllupitcUb  coldly  he  fpeaketh  of  the  receiuingof  that  booke,  as  rather  to  ex- 
 eccicfui  non  vmtii'  QuCc  the  Church,  then  to  defend  k  tor  fo  doing,    that  it  was  dontf  |' 
 lTu{l4r/!»?wrx»«^'Z'»/'^^^^''^^^3  and  yet  with  this  exccption,»f/'/-^^yo^<rr/Kr^^<j/jand  '  ' 
 ■,n,eProptcrtiios    thc  reafou  of  the  receiuing  of  it,  not  for  the  authontie  of  the  booke, 
 ^^fkl^ficTvIri  butyar  thsflory  ofthofe  Machabees,  who  there  are  recorded  fo  con- 
 n>dnyrcsaperfecu^2tXii\ytohti\xt{\x^at6.  tormcuts  for  their  obferuing  the  lawe  of 
 ^ZaT^b^rindl  God.    But  withall  he  abfolutcly  fliewcth,  <hatthoie  bookes  are 
 perpejsifmt.&c.  ^Qne  of  the,  ^  to  which  Chnfigaue  teflimonie  as  hts  witnejjes jwho  not 
 b  vir.27.      *  withftanding  calleth  tliofe  witneflcs  by  tiie  name  of  **  allScriptures^ 
 thereby  giuing  fully  to  vndcrltand  that  thefe  are  no  Scriptures. 
 Hereby  therefore  we  conceiue,  that  S ,  ^uHine  well  difcerncd  the 
 defc6f  of  thefe  bookes,  and  rightly  vnderftood  that  they  are  not  fb 
 to  be  accounted  of  as  thcfe  are,  to  which  Chrift  hath  giucn  witneflc  | 
 by  his  Ovvne  word,     No  othcrwife  therefore  could  he  conceiue of 
 the  booke  ofWiledomebeingof  the  fame  kirde,  andrhathedid 
 fo,  it  plainly  appeareth,  for  that  of  that  and  the  booke  of  Ecclcfia- 
 fticusit  was  that  he  fayd  that  which  before  1  mentioned,  that  the 
 boohes  which  are  net  inthecancn  of  the  lewes,  arenot  alledgedwhhfo 
 great  authoritte  again/}  them  that  fay  agairfivs.  And  that  this  booke 
 was  not  receiued  in  the  Church  as  a  booke  of  diuine  authoritie, 
 flppcaretii  by  the  very  place  which  Maiilcr  Bijhof  citcth,  where  it 
 
 is 
 
OfTraditious.  vp  ^  ^ 
 
 isfhcwcd,  that  Saint  v/x'w7w(f  citing  a  tcitimome  out  of^  the  faydc 
 booke,  exception  was  taken  againit  it,   <^  for  that  it  yvas  taken  om  of 
 A heke that wasmt cammcalL    S* .^fitftweindccdQ pleadeth earneft-  ra^ai'fp.i'^'^' 
 jlytogainecredictoir,  and  alledgctluhatot- long  timeithadbeenc  Stiiodamepc/itA 
 accultomed  to  be  read  in  tl-.e  Cliurch ,  and  men  liad  vfed  to  cite  the  i7jpu,fffd"x%  a 
 jtcftiiiionieoiitasdiunie,  but  yet  could  not  exprelly  lay  thatcuerit  v"*'""'»'i'i'i'r'_ 
 [was  reckoned  for  a  Canonicaii  bccke,    And  as  for  thofeargu-  '""'""""' 
 imcntSjCJ^/".  Bif^op  isdeceiued,co  thinke  that  they  could  proueitto 
 [be Canonicaii,  becaufctlic  bcokcof'*  the Pajiosir v,'2ii  in  like  fort  ^'K>*ff'n'>n*xpo' 
 ircad  in  the  Church,  as  Rajfyjus  bcareth  witnclle  in  the  place  before  ^'^■^"'''' 
 aUedged,  and  yet  was  not  accounted  canonicaii  Scripture,  and  Cy-  ecyrn.cont.iuia 
 jn'/and  ^imbrofe  cite  tlie  bookcs  of  Eldras  by  the  name  oF «    holj  ''^•'  ■S'<^''^\Scr\p 
 ^criptureyandwfptrcd  cfGcd.Siwd  ^Iwhrofe  calleth  him  by  the  name  jftrAta^lt^^H^m. 
 'of^  Trofhet,  whereas  Ht.roms  calleth  thole  bookes  ^  dreames^  and  ^^^f<l"j""*fr't 
 willieth  naman  to  bt;  d  hghtcdrvtth  them.     They  vied  thefc  bookcs  m  duitll,'^^- 
 in  their  iermons  cafually  as  we  doe,  thinking  ic  not  materiall  to  call  frvlT/iTS*' 
 them  for  exhortation  to  the  people,  howfceuer  they  held  them  not  ^^''07,0  mtrt  cap 
 of  fufficient  authoritie  otherwise.    Therefore  they  cited  them  with  tnlUgl'iuZ'^&l. 
 condition  fonietimcs,  §  iftvc  wllrecei>4e  fuch  or  fitch  a  bookey  as  Hie-  itneron.prtfdt. 
 romedoi\MhchookcoUudtth,  and'^  Ori^en  the  bookc  of  Wife- S;;:;^^!^? 
 dome,  of  which  wc  here  fpeakc.  By  thefe  things  therefore  it  is  plain  f''"'''"""'^'?  ^ 
 enough,  that  though  ^uftine  were  not  willing  that  authoritie  ihuld  VeuSctJr/"""^' 
 ,in  that  lort  bee  detrafted  from  any  booke  that  was  receiued  pub-  ^''^""'"■''^f'"''- 
 likelytoberead  in  the  Church,  yet  that  hee  was  well  able  to  ^i^-Tt'hJf^'^^Zi'*' 
 cerne,and  lo  did,  whicli  bookcs  were  of  diuine  and  infallible autho-^^""'  vci„^en 
 |ritie,and  which  were  to  beaccounted  of  inferiour  and  leller  worth,  '^hor^lin.mMath. 
 iud&ino  thereof  in  effedt  no  otherwile  then  we  doc.  Now  from  this  ^'"^■{^•^''''■v- 
 CW.^(/*'«'p  goetli  to  another  cauill  at  that  that  CM.  Verkms.  laith,  ^^'>'""" /"/""»••<« 
 diat  a  man  to  come  to  kn  o  w  the  5"cTiptures  to  be  of  God,  mull  firlt  fc.pVhc'tV.L 
 I  take  and  beleeue  them  lb  to  be.    He  faith  tha  t  the  mans  wittes  were  "'^".&'- 
 
 cmhoTKc  tn fi) dtfco'.irfmg^  but  the  caufe  is,  becaufe  \nsWvsien]c]l^afiy.i'nu'ic. 
 him  net  to  concciuc  that  which  <JT/.  'Perkins  faith.     Very  well  and  ^'^''""■(cuy.fi. 
 truely  doth  ^aint  yluiVnc  obferue, that'  vnderflar.dir.g  is  theu tvard  ylr/,!fMs''>rut' 
 cf faith:  Seeketiotthtr(for^{^\l\i  hee,  tovnderfi.indihrJthotimayeji'_\f^-^J^'^^'''^ 
 beleeue,  butfirft  bt lecne  that  thou  maiefi  vnderfland.    Hee  gatherc til  k  i aim.O-Cj - 
 it  from  that  which  the  Difclples  lay,  ^  We  beleeue atidk*}ow  that  thoH 
 art  Chv'.fi  thefinne  cfthe lifting  Gcd,    They  firlt  beleeue,  and  in  be- 
 leeuing  tliey  learne  to  know.    The  bchcfc  of  which  Maifter  Tcr- 
 
 ktns 
 
9^4  of  Traditions. 
 
 /^wrpeaketh,  isthcbelicfc  of  a  learner,  of  whome  in  matters  of 
 other  knowledge,  they  are  woont  to  iay ^Opcrta difcctitem  credere ^ 
 the  learner  mu^bdeeue.  There  are  in  all  Arts  and  Sciences  certaine 
 propofitions  and  principles,  which  the  learner  fir  ft  acccprethvp- 
 onthc  worde  of  him  that  ceacheth  him  :  winch  noiwithlbndingaf- 
 terwardes  hee  attaineth  fo  to  knowe,  as  that  if  he  that  taught  jiim, 
 ihould  fay  any  thing  to  the  contrary,  he  fhould  thinke  him  bcfide 
 hirofelfe,  and  by  no  meanes  yeeld  to  him,  as  knowing  that  certain- 
 ly DOW  which  he  did  at  firft  beleeue*  Euen  fo  is  it  in  this  cafe  ;a  man 
 hauing  it  wrought  out  of  his  owne  confcicnce,  t  jiat  there  is  a  God, 
 to  whome honour,  andworfhip,  and  feruiceisdue,  and  that  this 
 Godvndoubtedly  hath  feme  way  reuealed  wherein  that  honour 
 and  worfliip  dootli  confift,  bctakctii  himfelfe  vpon  the  tcftimonic 
 of  the  Church,  to  the  reading  and  hearing  cf  the  Scriptures,  and 
 in  the  exercifc  thereof,  findcth  and  fceleth  that  to  bee  true,  v/hich 
 IPf    A'f  T        ^'''^^  teft ified  vnto  him,  and  faith :  ^  Like  as  rcee  haue heard^fo haue 
 rpefcene  in  the  cttie  of  our  Cod.  And  as  the  5'amaritans  being  drawn 
 toChnfte  by  the  report  of  the  woman,  after  thty  haddc  feenc  and 
 m iohn4.  }2.    heard  liim,  lay, "'  Now  rvee  bclceue  net  leecAufe  of  ihy p-.yir.g^  fcrwee 
 haue  heardhim  ourfelnes^md  knorv  thyit  this  is  indeed  the  AdiJJias  the 
 Safdour  of  the  tvorldy  fo  this  manne  being  firft  brought  to  the  Scrip- 
 tures by  the  report  of  the  Church,  and  tliercby  belceuingthe-famc 
 to  be  ofGod,  doth  by  his  owne  experience  atterwards  fully  appre- 
 h^d  the  truth  and  certaintie  of  that  report,  yea  more  then  was  rc- 
 n  Ori<!_tn.tn.cant.  portcd,  fo  that  he  faith,  -^  "By  yehom  I  he^.rd  cfthee^andl  came  to  thee 
 hom.i.Per.:lio!,    and haue be/ecucd thee j  with  ivhom mine  eyes  haue  feene  r^uch  mere 
 u'aHumv'em'^  then  befoTs  ruas  tcldme.    Therefore  he  reftcth  not  his  faith  now  vp- 
 tihicndiii  a^u  on  the  Church,  but  vpon  God  himfclfe,fo  that  though  the  Church 
 ST»^;r<./«"/(^Ii  ihould  ihdebacke,  and  denie  that  vvhich  it  hath  beciore  affirmed, 
 ?r?tf^/ST^"'  y^^  ^^^  ftandcth  fccure,  and  choofeth rather  to  ^\q  a thoufand  times, 
 then  to  forgoe  the  comfort  and  hope  that  hee  hatlj  ccncciued  by  the 
 Scriptm-es,  which  were  at  firft  deliuercd  vnto  him  by  the  Church 
 Thus  Chriftian  people  haue  becne  woont  to  receiue  the  Scrip- 
 tures of  the  handes  of  the  Church,whe|^in  they  haue  liued  without 
 feekmg  any  furcher  approb  ation  and  warrant  thereof,  beecaufe  in 
 the  vfe  of  them  they  haue  giuen  a  fufficient  warrant  and  teftimonic  ; 
 ofthemfclues.  .^o  then  we  reft  not  the  Scriptures  vpon  the  difccr- 
 ningofpriuatefpirics^  as^Maiftcr  ^j/Z'^/idicIy  and  vainely  cauil- 
 
 Icth, 
 
of  Traditions,  9  3  j 
 
 lletii,  but  wcc  make  the  Church  as  tlic  hand  of  God,  whereby  hcc 
 putcetli  the  Scriptures  into  our  liandes,  and  priuatc  Ipiriie  doth  no 
 morebutfubrcnbetothetclbfication  of  the  ChurcJi.  But  nowc  if 
 .MaiIkr'5//?^o/)  will  quelbonthe  pubhke  tcftinionie  of  our  CJuirch 
 astouchmgknowkdge  what  Scriptures  are  tobeedchuered,  wcc 
 'anfwerhiii),  that  luch  and  lachoncly  wee  acknowledge  anddcli- 
 fucr  b)'  our  tellniionic,  becaufc  by  like  tcllimonie  thole  oncly  hauc 
 ibcene acknowledged  and  deliuered  vnto  v  s.  Here  then  we  rctcrre 
 jour  (elues  to  tradition,  and  therefore  all  that  iMaiiler  'Btjhop  al- 
 llcadgeth  totheendottliisfc6i:ion,  is  but  fighting  with  a  lliadow  of 
 his  o.vnc,  and  nodiing  againrt  vs,  Hec  laitli  in  the  erid  tiiat  Bren- 
 t!us  and  C  henimr/fis  :\d\.iiit  of  this  Tr^.  at  ton,  i.lbctt  ihiyreteU  all  0- 
 thcr  Imdiitons  bcfide  this  one,  whereas  (^hemnttius  letting  downe 
 ciglit  kin  Jcs  of  traditions,  acknowlcdgctiifeuciiof  them,  anddc- 
 termineth  our  defence  againlt  the  Papilles,  to  confirt  in  one  kindc 
 lonely.  We  fight  not againfl  the  woide,  wee  knowitiiath  hisvfe: 
 !Maifter?£^-^/^j  in  three  conclufions  heeie  acknowlcdgeth  tradi- 
 tions :  the  church  of  Rome  hath  brought  it  by  her  abufe  to  one 
 (pcciall  v(e  and  meaning,  and  in  that  vie  onely  wee  impugne  it, 
 njmelyas  it  importcth  matters  not  of  temporarie  rites  and  cere- 
 monies mdiflerently  v/cd,  but  of  perpetuall  do6^rine  and  faith, 
 whicii  neither  in  word  nor  in  meaning  can  bee  verified  and  confir- 
 med by  the  written  wordc,  prefuppoied  and  acknowledged  to  bee 
 :he  worJeofGod.  Inthisfence  wee  deny  traditions  ;  the  name 
 Dtherwifc  wee  reiecl:  not  :  wee  fay  tliat  by  telHmonieof  tradition 
 :he  notice  of  the  canonicall  Scriptures  is  giuen  vnto  vs  ♦  This  "iAii- 
 kci-Btfhop  thinketh  fhould  make  for  the  credit  of  their  Church  of 
 Rome,  dreaming  that  this  muft  be  b)fcthc  tradition  ofthatClnirch 
 or  that  that  Church  mull  bee  the  witnelle  vnto  vs  of  this  tradition. 
 But  therein  hee  very  much  decciucth  himfclfe  :  amongrt  all  the 
 :raiitions  mentioned  by  the  auncient  Writers,  wcencuerfindc 
 this  tradition,  that  for  the  number  of  the  bookcs  of  canonicall 
 Sciipture,  wee  mull  take  the  tale  and  tradition  of  the  (hurch  of 
 Komc,  if  he  can  make  good  any  fuch  tradition,  hee  fhjU  fincie  vs 
 inuch  the  more  faunurable  for  all  tJie  reft.  Ochcrwileweedoe  not 
 knowwhy  itlliould  notbceas  readic  for  the  Church  of  England, 
 ::o  judge  wliich  are  canonicall  Scriptures,  a.  it  is  for  the  Church 
 
 of. 
 
^^6  of'Traditions, 
 
 of  Rome  ♦  What  meancs  fhould  they  haiic  for  the  difccrning  of  i 
 thcra,  that  is  not  as  open  to  vs  as  it  is  to  them?  We  take  the  account, 
 o-^^jrjj,  mexpo-  ofholy  Scriptures  in  the  fame  fort  as  the  auncient  Church  did,; 
 fit.ijmb.  Sec^i^di  o  acccrdmg  to  the  tradition  of  the  fathers,  and  oat  of  the  monumems  of\ 
 Z7m'^enmtTe'*  the  Fathers.  Wee  reckon  thofc  onely  for  Canonicall  bookcs 
 ^Ir'^'^'ld'^f''''  ^'^^^^^  itom  the  time  of  the  Apoftles,  haue  had  ccrtaine  and  vn- 
 d'^mtu!diuo-"s''  doubted  teftimonie  to  bee  foueftimonielfay,  of  lo  many  Chur- 
 -ueterHm.  q\\cs,  and  nations,  and  peoples,  to  which  at  firft  they  were  dchue- 
 
 P  ^;«f  j^./Mnwi.  ^^'^>  ^"^  thenceforth  vfed  amongft  them  to  bee  read  in  theirjchur- 
 epift.trad.i.co?,.  chcs,  expouttded  in  their  pulpits,  meditated  in  their  houfesjwhich 
 'deJr^u^^^jT'  t^c  fathers  haue  perpetually  cited  in  their  bookes,  and  oppofcd  in ; 
 ■v»it^y,oc;piojnodo  gcncrall  Counccls  againft  SchifmEtikes  and  heretickes,  to  which , 
 qiZLco>!tfalt.  ^hey  haue  attributed  all  authoritie  for  the  deciding  and  determining 
 /.fi.c4/;.,.£.v«/- tlie  caufes  and  controuerfies  of  the  Church,  p  ^gainfi  jphich 
 a^tharitatts-oetc-  «^^^  <s^;?r^y^^^j^-f,  faitii  Saint  Auftinc,  vphowUHnanyfortbecalhda 
 ruiirncuiufiame  chrtflian  matt.  1  The  excellencie  of  the  canmcdl  authoritie  of  the  §ldi 
 
 ti  ^pBJtolorKm  CO  i  ^  C  •    \    \  ■  I     ■  r  J  ■        t        ■  r   >     ' 
 
 firmata  Tempori  ■  And  ftcw  tejtamenty  iai  tn  lie  agame,  bewg  conprmea  tn  the  ttme  of  the  i 
 tUlplZm'T"''  '^P°fi^'^^»  hathbyJuccejfioncfBiJhopatid  fropagatien of  chf^rches{ 
 propa^attones  cede  beencfet  iff  a  high  an  A  loftiefeate^  that  all  fatthfull  and  religious  vty  \ 
 S'^l'Zrjw!  derflandtngmaybeeferuayit  vnto  it.  Nowe  by  the  Scriptures  which,' 
 miter confiity.taeji  thus  irrefragably  and  vHqueftionably  liauc  becne  receiued  vniucr- ■ 
 /S«X?rr  fally  of  the  whole  Chriftianworlde,  wee  learne  to  iudge  of  thokl 
 tduatu.  bookes  adioyned  to  the  old  teftament,whercof  queftion  is  betwixt ! 
 
 f  Luk!»V44.     the  Church  of  Rome  and  vs*  For  in  thofe  bookes  as  touching  the: 
 t  Ver.27,  old  teftament,  we  learne  thaf  to  the  levees  were  committed  the  rvords  c 
 
 ^hnl!b.tsllf»o.ofGod,  whereof  it  folio  weth,  that  none  are  to  bee  accounted  the 
 biifoiummodo  duo  vvordcs  of  God,  that  were  not  committed  vnto  them*  The  bookc 
 rumfuftifidesTd  Committed  to  them  our  Sauiour  Chrifte  nametli  to  haue  becne  i 
 vmmrHorum  f  cHofes^  and  the  Vrophets.  and  the  Pfalmcs,  and  callcrh  thefe  '  alt 
 &c.^»io,tcMo.  the ScrtptMresy  asbctorcwAsnoKdj  Becauie  then  thele  are  all  the 
 •^"J^l^''^'^^-,  Sfri/?^^r^j-,  and  thofe  which  we  feclude  from  the  canon  are  none 
 r^^f;»Pr<./;/;Trr  '  of  thefe.  It  followeththat  by  thefcntcnce  of  chrillc  himfclfe,  they 
 ^r7geh7[rfiup  ai'c  declared  to  bee  no  Scriptures*  And  hereto  agreeth  the  aunci- 
 femntin  tredecim  tTit  tradition  of  thc  church  of  the  Icwes,  recorded  by  lojefhusy  who 
 q:Mt'mJhlZn»Im  ackuowledgcth  that  they  had  «  onely  two  and tw^-'ntie bookes, to  which 
 
 'nan*fr*cepta  rrofcuntur  continere. 
 
 iHflly 
 
i[  ofTr.ulitions.  9,7 
 
 Iftftljtheyg.iuecredity  whcreoffiae  are  the  hookas  of  OHofes  :  From 
 xchome  to  the  timr  of  Artaxcrxcs  Ktn£  cfPerJi.i ,    the  Vrophets  wrote 
 'hf  matters rfthitr times tnthtrteenc boekesy  which  arc thu»  recko- 
 ned, \  .\o(u^h.z,  the Ifidgesfvih  Ruth,^.  the  two  bookes  of  SaniHeL 
 •^.thctwoboekes  cfKmgs»s  the  trvo  bocJ^es  of  Chronicles.  6»  Ezj-u 
 mdNchetKtih.y.  liflher.S.  lob.9,EfAj/,  to,  Icremj,  i\.  t^echtel. 
 \2.D(iniel.  lS,thebo»ks  (fthe  tivelH!   /ejfcr  1-rophets.      The  ether 
 cure,  faitli  he,  contMne hymn,- s and Sor;gs  to  ^odj  undprecefts  of  hu- 
 7}A}ieife^  \\hich'dre,thc'Pf(/mesythe  J-rouerbs, Ecc/cjiaslesy  attdthe 
 Ciyjttcles.  Oi  chofe  tliiiiges  which  were  aftcrwardcs  written,  hcc 
 ;aith,  X  that  they  Vfcre  not  of  like  cred/t  to  the  former  ^  becatijc  there 
 'vasnocetti.^inefucctffion  of  Prophets  nmongslthem.    This  tradition 
 :iic  J  ewes  Jiold  conitantly  and  inuiclably  till  this  day,  and  in  their  *  ^I'-^ruytrxt 
 Jilpcrfion  Through  the  world,  doe  Ihll  giuc  witnclTc  to  the  bookcs  u^pt^^^Tfut 
 [hat  were  deliuercd  to  the  Fathers,  GODby  hisprouidcnceap-  '""f^^'f '•','"»> tt, 
 3oynting  them  to  be  >'  the  roll-keepers  efthe  chrisiiarts^  as  Samt  Au-  fd'JJnthfbZ^' 
 jiKf  notcth,  cary:»g  the  law  and  the  Prophets  for  the  teflimoy:ie  of  that  '^']'"i'^'>"fi*erit 
 rhich  the  chnrch  teachith.     If  GOD  then  hauc  appoyntcd  them  ireihttarum. 
 •obce  witncflcs  ot  thofcbookes  ot  the    old    rcltamcnt,  which  ,^^;;lf^-''j"'^[;' 
 TionId  fer  uc  for  the  afl'ertion  ot  our  faith  in  the  newc,  wee  Itoulde  '*  iSa^d  f/Xdit 
 locamifle  to  admit  of  other  bookes  of  the  old  Tcilamcnt  for  af- •S'""^^'""-^^'"'" 
 cttionorourtaich,  vvhereottlicy  giuenowitncllc.    7  his  corapu- <:''"■#.."o^««t*. 
 ation  of  the  Scriptures  according  to  their  tradition,   is  followed  'pi7phl't^sl,^,fiu 
 )y  tNe  Fatlicrs  of  the  Ciirillian  Cluirch,  prol-cflingcxad^ly  to  fetCc  ''>oniHm<*£'crttor'u 
 vdownetlic  number  ofCanoniali  bookes,   ashy  ^  Aielito  Bifliop  '"^'^"■ 
 'bfSardis,  by  ^  Origen.hy  ^  ^ithanafms'S^iibo^oi^lcxandnafhy  tEHjcb.hh.^.cap 
 -  Epiph.inhs  Bifhop  ot  Cyprus,    by  the  whok  Counccll  of  '^  Lao-  » '>  ■  ^""■«  "'A*^ 
 iu:ca.  tortile  Grceke  and  Ealtcrnc  Churches,   and  for  the  La-  ^cl'nZI^I!^ 
 •line and  Wcltcrnc  Churches,  by  ^HtUrie^hy^  Htercme^hy  yyvV/- ^.^i'"""'*- 
 WHs,  all  reckoning  for  Canonicall  Scriptures  the  iame  that  wee  Grrikl"s;i'3ed 
 locj  and  cxcludinafrom  the  Canon  the  fame  that  wee  exclude. ''y^Pr«''"""'o 
 
 '~'  the  l*ri  ucil)S_  lo 
 
 CJiled  L>>  tlie 
 t:r.cicius.         a        Id.m.  lib.  fj.amp.  i4-^'^^'"^* f*"'' •* committed bj EuU'oitis,  inleauing out ihe book* 
 t  the  twe!uelc(i£rPrf<pliet»;for  the  two  and  twenrie. 
 
 i        ^,'1:h^i'i.  in  Synopji.  c       Epiphan.de  men  f.  Cr pond.  d        Cemil.Leodic.ftipXQ. 
 
 Hilnr.  Prolog,  ui  Pfd.  Jtafieuiidttm  I raiiititnts  velirnm  dtpHt.i  ■:  '.-r. 
 //  croiiJu  Prolog.  (J-dcato. 
 ]       F\njfinM  III  ixptfiucnt  SjmboU. 
 
 The 
 
9?S  of  Traditions 
 
 The  fame  reckoning  we  finde  in  the  canons,    which  haue  gone  in 
 the  church  ofRome  vnder  the  name  ot  the   canons  of  the  Apo<- 
 hcv.o-:  <po-     '^^'^^  •  o"c^y  ^  t^^^^  boekss  of  Machabees  are  foiftedm,  of  which 
 u..  j  >.  we  reade  not  to  that  purpofe  any  othcr-vvhere.    Yea,  and  chat  they 
 
 vventnot  in  that  account  m  the  church  of  Rome,  isapparant  by 
 Gregorte  BiHiop  there,  who  being  to  apphe  the  example  oiEhaKM" 
 m  the  Machabees,  to  the  matter  that  he  had  m  hand,  iaich ; '  Of  this 
 i6.i<,.c.ip.ii.Dt  thf/igweejballnotaoe armjjey  tobrmgan  examfdecut  of  the  boolzeSf 
 TatZ7"^  "r'x'  ^^°^'i^ ^'^^ camnical/yyetfetfcrthfor the  edtfic^Aknofthe church.  In 
 uhruiicttnonla-  which  wordcs  he plamdy  fhevveth, chat neitlierthe  bookes  oi Ma- 
 '"^"''rf'Tf'  c^iabees,  nor  the  reft  ot  that  fort  were  holden  tor  canonical!  Scrips 
 th^-.err.eiitisex-  turcs,  fllbeit  thcy  wcrc  icc  lOtth  to  DC  rcauc,  For  that  thcy  containco 
 'S!'eiI£7.'  i^anythingesprofitableforthe  edifiing  of  the  people*  Fortius 
 ,:tm,&c.  caufe5'.e^-^/wreckoneththemamcngft  the  canonicall  bookes 
 
 but  becaule  he  confefleth,  as  we  haue  leene,  that  m  contradi£^ion 
 f^/#S^*S".4.  they  haue  not  that'^  confrmmttfie^mhontteyWhichdlewhcichQ  nai» 
 co/;/r/«^/i.^^;j^,  iiicthfortheprerogatiueof  the  Scriptures,  hee  thereby  contefletli 
 tjlr."  "  '"''^'"  that  they  are  not  trusly  canonicall,  becaufeit  is  for  tiiat  auchorities 
 fake  that  the  name  of  canonicall  Scriptures   is  giuentothofeto 
 which  it  doth  appertaine.    Therefore  we  reckon  him  alio  as  a  wit- 
 nefle  of  this  tradition,  whereby  our  church  difcerneth  what  bookes 
 wee  are  to  approoue  for  determining  faith  and  do6lrine  in  the 
 Church,  and  vndertiiat  name  to  commend  as  the  infallible  Ora-  -j 
 cles  of  God,  to  the  deuotion  of  the  people.    But  now  Maift  er  Bf- 
 Jhop  will  a^ke,  what  the  reafon  is,  that  admitting  this  tradition  wee 
 doe  not  admit  alfo  of  other  their  traditions,  bt  which  wte  alio  reade 
 in  the  writings  of  the  Fathers  ?  Whereto  to  fay  nothing  that  their 
 traditions  are  vncerraine  as  touching  their  beegmning,  variable  in 
 their  proceedings,  corrupt  in  their  vie,  andmanieoUhemvpftait 
 deuices,  fliamefuUy  and  lewdly  attributed  to  the  Fathers,  where- 
 as this  tradition  of  the  Scriptures  withrut  alteration  or  interrup- 
 tion,hath  had  conftant  &  perpetuill  acknow  Icdgmsnt  both  of  tiic 
 whole  nation  of  the  lewes,  andofthe*whole  Chriftian  Church 
 throughout  the  whole  w'orlde,  from  the  beginning  vntill  this  day, 
 weeanfwerehim,  thatby  this  tradition  it  fel^e,  wee  are  inftru6fed 
 againft  the  admitting  of  their  traditions*   For  this  tradition  or  dc- 
 liucring  of  the  S criptures  from  God,  is  ab  the  dchuering  ota  com- 
 
 miflion 
 
OfTradttiotts.  9^'^ 
 
 milTioh  from  a  Prince.  For  as  by  the  commifTion  the  fubici^  ii 
 directed  what  to  doc  in  the  Princes  fcruicc,  and  is  thereby  lilted 
 and  bounded  fojas  to  dec  nothing  but  accordingto  the  tenure  and 
 warrantor  the  commifl  ion,  being  punifhabic  ithccfhall  attempt 
 anything  further vpon  his  ownc  head  ;  Co  by  this  commiflion 
 ot holy  Scripture  dcliuered  vnto  v§  by  the  Church  from  God,  vvcc 
 arc  initru6ted  and  limited  what  to  beclceuc  and  what  to  doe  as 
 touching  Faith  and  dutic  towards  God,  and  arc  iuftly  tobecpu- 
 niOicd  ir  wee  fliall  dare  many  Ibrt  to  goc  beyond  the  bounds  and 
 warrant  ofthiscommiilion:  yea  and  the  Church  it  felfc  is  to  hold 
 andprofcflcitfclfefotiedto  the  preceptsand  rules  of  this  com- 
 miflion,asthatitmay  not  prefumc  to  obtrude  ot  thruftany  thing 
 vpon  the  people  ot  God  to  be  bclecued  and  taught,  but  whereof  it 
 hath  thereby  receiucd  warrant  and  inftru6tion  trom  God  himlelfe. 
 And  if  tlie  church  fliall  further  attempt  or  cnterprife  any  tiling, 
 as  the  Church  of  Rome  doth,  it  is  to  receiue  chccke  and  controulc- 
 ment  from  this  uritof  Gods  commiflion  j  neither  are  wee  to 
 ihinkc  our  felucscJilchargedforthatwec  are  thus  told  by  the  bea- 
 rer of  the  vvrit,fo  long  as  by  the  writ  it  fclfc  wee  arc  commaun- 
 dcd  othcnvife. 
 
 18.  W.  Bishop. 
 
 1  he  two  next  ('.rgptmcntsfcr  traditions^  he  netrvenprofoundtd  hy 
 Majtef  Perkins.  'Ihe thtrdts  to  he framedthfiSXEither  ^Jl  the hockes 
 of  ho/y  Script  fire  ccntufief^llneedfuUdcBrittetofalHatioriy  orfomecer- 
 taitie  (fthcmrvxthoHt  thertfi:  rot  Jome  eft  hem  vithoHttheri^jfor 
 the,;  the  o'.hcrjh  -^uldhee  fuferjUiom^  nvhich  no  man  hcldeth  I  therefore 
 Mt'the  hockes  of  holy  S<  riptureput  together,  do  containe  a  llneceff^iry  in- 
 fir^.  fitoff.  Now  thin  the  iirgt.  mentfcllerv^eth  ,  hut  fome  cf  thoje  h.okes 
 efholj  Scripttfre  haue  h:eni  h^ ,  therefore  feme  fcthts  e]  tteccjf.py  do- 
 iirtne  ror,t.iinedi>:  them  nre  not  ext.:nti>i  the  rcritten  tvorJ,  andccn- 
 fetjnently  to  he  i.arncdhy  tnrdition,  M^ijl^f  Perkins  nnfrrercth,  firj} 
 Juppofrrfcwe  of  the  hoekl  to  he  Icfi^that  rJlneedju'ld:^)  mc  whiJj  tum 
 inthem^ts  in  feme  of  the  others  jrcjcraed.  'But  why  dtdhe  r.ot  folne  the 
 argument  prop  6 fed  ?  were  tha:  thofe  hcokes  fttperjUtousi  T>cth  the  holy 
 ghoflfetmente perneedl.jfe dtfccurfes:  which  this  anfwer  fuppojeth: 
 therefore  he gmes aJecondrmreJhaTr.efiiU^  ihrt  none  he penjhed,which 
 
 Ooo  w 
 
94<^  OfTrndithns 
 
 p^^^/  ^i,       ismefl  coMtrary  vy.to  thefUine  Scriptures  *  as  S.  lohn  Ciiry foftomc 
 
 %  faJIZ         froueth:  *  where  he  hath  thefe  exprefe  Tverdslllut  many  ot"  the  Pro- 
 
 l^htmytfrt'  pi^cticall  bookcs  were  Iolt,may  be  proucd  out  of  the  hiftory  of  Pa  - 
 
 «r#w  *d  ctrwth.    raUpomeno  (which  theytranjlate  Chromcles.)Koy»  as  for  VL  Perkins 
 
 j^HejfcSjthatfomeofthem  areyetextdnt  y  but  otherwife  called^ fame 
 
 were  but  little  roles  of  papery  feme  frophane  and  ofT^hilofphie ,  /  hold 
 
 them  not  worth  the  dtfcuffmg ,    bting  not  mtichpe  rtiner4 ,  andanowed 
 
 #«  his  word  onelj^withoMt  either  anyreafon  or  authorities 
 
 Of  this  urgumentwellpropoundedfWC  deny  the  ww^r  propofitio* 
 Wc  fay  thatlome  of  the  Scriptures,  though  fomc  other  had  mifca- 
 riedjfhould  containc  all  do6lrinc  needful!  to  faluation.  The  confe- 
 qucncc  that  lie  tnakcth  thereof,  that  then  thofe  other  arefuperfluousy 
 is  childifh  and  abfurdly  iniurious  to  the  Scripture.    The  fame  do- 
 Qrinesare  contained  in  a  hundred  places  of  holy  Scripture,  and 
 who  will  hereupon  conclude  that  they  are  fuperfluoas  in  one  place 
 beccaule  they  are  contained  in  another  ?  The  Euangelids  diuers 
 times  record  the  fame  ftorics,  and  euen  word  for  word  j  and  mull  ic 
 follow>that  thclatterdid  fupcrfluoufly  write  that  which  the  for- 
 mer had  fet  downe?  There  is  no  point  of  neceflary  do6lrinc  and 
 faith  contained  in  ;iny  one  bookc  of  holy  Scripture,  but  the  fame 
 luth  teftimonie  and  witnclle  of  other  bookes.  Matters  of  fa6l  and 
 circumftance  there  may  bee  one  where,  which  otherwhere  arc  not 
 mentioncd,but  points  of  neceflary  do6trincand  faith,  haue  mani- 
 fold teftimonie  of  the  written  word*    Suppofing  it  then  to  be  true 
 which  Ai.  Bi(hop  faith  that  fomc  of  the  old  bookes  were  loft,  which 
 the  wifdome  of  God'thought  neceflary  for  thole  times,  though 
 rnneceflaryforvs,  yet  it  cannot  be  inferred  hereof,  that  any  do- 
 ctrine was  thereby  loft,  becaufe  though  there  miglit  be  fome  mat- 
 ters of  ftorie  there  onely  mentioned,  yettherc  could  bee  no  mat- 
 ter of  do6b:inc  that  was  not  contained  m  Mofes  lawe.  And  if  Mai* 
 fter^ii^i*;?  will  needs  pcrrwadc  vs,  thatlbmc  points  of  do£binc 
 were  there  deliucred  that  arc  not  in  other  fcripture,  and  muft  now 
 be  learned  by  tradition,  we  dcfirc  to  vndcrftand  whether  by  tradi- 
 tion he  haue  learned  what  thofe  traditions  were ,  and  that  out  of 
 i^6x  Churches  trtafury  of  traditions  hcc  will  difcoucr  thclc  fccrcts, 
 
 of 
 
of  Traditions.  ^^I 
 
 ofvvliicli  neither  the  ProphctsnorEuargcliftcs,  nor  Apoftles,Eor 
 Fathers,  nor  Councels  were  cuer  able  to  mf ormc  vs.  He  tcllcth  vi 
 that  Chrjifcficme rffjmcth  thcloficofthcrebcokesrbut doth  Chj- 
 fcjlomt  tell  him  of  ally  dc6^rines  aeriued  by  tradition  from  thole 
 bookes?  Surely  lie  wanted  Ibmcproofeforthe  Popes  triple  crcv.ne 
 &  his  ycarc  ot  liibile,  and  the  great  ftorc-houfc  of  merits  and  iatilfa 
 ftions  at  Rt  me,  and  dreaming  it  in  his  flccpc,  beleeued  it  vviien  he 
 was  awake,  that  thcfe  matters  were  written  of  inrhefcbcokes,  and 
 the  bookes  being  now  left,  they  come  to  vs  by  a  tradition  of  which 
 die  world  neuer  heard  any  thing  for  the  fpace  of  two  orthrecthou- 
 fandycaies.  But  we  muftthinkc  that  he  wrote  not  thefc  things  for 
 vs,  but  for  them  who  hee  thought  would  be  more  readie  to  beleeue 
 hinj  tlien  we  arc.  Now  M.  Terkifs  further  anfwereth,  that  though 
 thofe  bookes  were  loft,  yet  it  followeth  not  that  any  part  of  the 
 Canon  of  the  Scripture  was  loft,  bccaufc  there  might  bee  bookes 
 which  wercnct  reckoned  lor  Scripture  bookes.  For  proofe  hereof 
 hee  bringeth  the  w  crdes  of  the  Apoftle,  'WhAtJoemr  thirgeswere  «Roin.i  5.4. 
 written  before  tirKe,rvere  yrritttnfor  otir  learnirgy  arguing  heereof 
 that  becaule  bockcs  that  be  loft  cannot  fcruc  for  our  learning,  and 
 all  the  bookes  of  fcripturc  that  were  formerly  written,were  to  feruc 
 for  our  learning,  therefore  no  bookes  of  fcnpture  formerly  written 
 could  be  loft.  M.  Bijhof  after  his  manner,  calleth  liafljt.mffulian'- 
 frver,  butfaithnotawordto  difproueit,  Hee  tellcth  vs  that  there 
 werefuch  bookes,  but  heeprcoueth  not  that  they  were  bookes  of 
 fcripture,  and  to  the  rcafon  alleadged  cut  of  the  Apcftles  wocrdes 
 hee  replyeth  nothing  at  all,aud  therefore  1  pafle  him  ouer^withoul 
 any  further  anfwcr, 
 
 19,   W.BiSHor. 
 
 AUftcrVaViWi  htsfct  rth  iLuBicnefthe  Icnif}  Cabzhyis^t  metre 
 drci  mc  cfhis  i  wne  '.  (Mr  drgf.  mi  fit  is  this,  Wolcs  nhe  w^s  the  fcr.-rndn 
 •fthe  eld Lt.WyCi  K:mitt(dKot dlto  virittr.gjif^t  ddnn red certawpcmtj 
 t:e(dffill  tofalyAtiinlytw.dticn  \  }:or  ar.JLArf-fhtker  ih^t  euet  nasin 
 Any  (c$tntt)i  (im}rt ho  dcd allm letti rsy  but  (ftf  bhflxd  many  things  bj 
 cyJltWi  Sytherejcre  net  lik^lj  that  cur  i hnjiiati  I*,  vifln  t-.ld  be  cMvrttten, 
 7 hat  Moles  dtdnctpiK  all^  thus  vepcue  :  //  rrasas  recejjarjfir 
 tfimtntobe iUitHaedj)im9rtgiri'lIfihneAsmer,  QriP.mciJitn  the  re- 
 
 O  O  0  t  rv^dj 
 
94-  OfTrcidkions 
 
 mgdiefor  men^  could  ko  t  pojfiblc  be  applt:d  to  vfemeHy  ds  euery  one  )»h  ^ 
 k^oweth  what  circ^mcijion  ts  can  tell',  neither  if  there  any  other  remrdj 
 provided  i^  the  written  Lirv,  to  delayer  yvomenfrom  that Jinne:theref ore 
 fame  other  remedy  for  them  was  dclinered  by  tradition. 
 
 Item^  ifth:  childyveve  Itk^ly  to  die  before  the  eight  day, there  rvus  re- 
 medy for  them ,  as  the  mofl  leAr/ied  doe  hold,  yet  no  where  written  in  the 
 Uwt^lfo  many  Gentiles^  daring  the  ejiate  of  the  old  TefiamentyWere*ft 
 Uid^AS  lob,and  manyfush  hks-yaccordifjg  to  the  opinion  of  all  the  aunci- 
 ent  Fathers :  yet  m  the  lawe^or  any  other  part  of  the  old  Tefiament^  it  is 
 not  -written  what  they  had  to  bel^eue^  or  how  theyflioidd  hue -.wherefore 
 m  tny  things  needfuUtofaln-Uion  were  then  do  Uttered  by  tradition 
 
 Fo  thxt  reafon  of  his,  th.tt  God  in  hisprouidencejhould  notpermitte 
 fuch  a  U^e  of  any  part  of  the  Scripture  :  /  anfwer,  that  Godfermitteth 
 mnch  euill.  sAgam  s,  no  ^reat  loffe  tn  that ,  according  to  onr  op  inion,  wh§ 
 held  that  tradition  might  preferue  what  was  then  loji. 
 
 R.  A  B  B  o  t; 
 
 It  conccrncth  Uif.Si(hop  to  (peakc  well  of  the  lewifh  Cabala:for 
 if  the  C4^;i/<i  bee  not  good,  certaincly  Popilh  traditions  arc  ftarkc 
 naught:theIewcshauingasgoodwarrantfor  the  oncjasthepapilts 
 for  the  other.Both  of  chem  to  purchafe  credit  to  their  owne  fancies 
 and  deuices,  betooke  themfelues  to  this  ihifting  pretence,  that  the 
 word  of  God  was  firft  deliuered  by  (Jilofes,  and  then  by  chrill  and 
 liis  Apoftles,  partly  written  and  partly  vn written. Whatfocuer  they 
 haue  lifted  to  bring  in,  cither  of  curiofitie  or  for  profiCjthey  haue  re 
 ferredittothe  vnwrittenword,  and  this  hath  beene  the  (inkeof  all 
 both  IcwiOi  and  popifhfupcrftitionj  both  verifying  in  themfelues 
 that  which  our  Sauiourobie6tedi  to  the  one,  Tee  hatte  made  the 
 aMjc.is.<.  commiHnd^mentofGodofnoaHthorttie  by  your  tradition.  M.Btfbop 
 here  like  a  louing  brother  taketh  the  lewcs  by  the  hande,  and  will 
 helpe  them  for  the  maintenance  of  their  traditions,  that  by  them  he 
 may  gaine  fome  reputatio  to  his  owne.His  proofs  for  them  are  fuch 
 as  that  without  doubt  they  being  but  dul-heads  in  coparilo  ofhim, 
 were  neucr  able  for  themfelues  to  dcuife  the  like.  That  OMofes  com- 
 fnittednot  all.  to  writings  he  proHeth,bccaule  it  was  nscejfaryfor  wome 
 to  beddiueredfromoriginallfi't,  but  they  could  not  be  deliuered  from  it 
 bycircum:ifion/iot  bang  capible  therofand  n9  other  remedy  is prouided 
 
 in 
 
of  Traditions.  p  ^  2 
 
 intbe  written  Uw)  therefore fome  other  remeiie  rvAi  deliver  edf or  them 
 hj  trAditi^n.  Further  he  allcagcth,  that  there  ypas  remedy  for  chtldren 
 djtngbefore the  ctght  daj ,  before  which  they  might  ntt  be  circttTnct/ed: 
 bnt  there  is  none  found  written^  therefore  it  Wds  dehuered  bj  tradttton, 
 O  the  excellent  wit  ot  this  man !  he  hath  with  thclc  argumcnti,  lb 
 troubled  die  vviiole  pack  o(  the  Protell;ants,as  that  not  one  ot  them 
 can  tell  what  to  fay.  But  for  our  learningji^.^(/Zp^;>jWc  arc  defiroui 
 to  know  of  you  what  ihcfc  remedies  were  that  you  Ipeakeotf 
 What  vas  the  ccrcmonic  for  the  freeing  of  women  from  originall 
 (inne,  and  children  dying  before  eight  dayes  old  ?  Where  haue  yc 
 foundjor  how  can  ye  prooue  that  there  r*as  any  fuch  f  Surely  you 
 that  can  fee  fo  farrc  into  a  milrtone  oftraditionsjare  able  (I  trow)  to 
 informc  vs  what  it  was,ifany  fiich  tiling  wcrc«Ridiculous  vain  man 
 bringing  in  ftced  ofproofestantafticall  imaginations,  whereof  hec 
 hath  no  ground, ncr  can  giue  vs  any  tellimony  at  al,cither  from  the 
 IcwesthcmfcIucSjorfi  ©mother  ancient  writcrSjblit  only  out  of  the 
 prcfumptions  and  idle  dreames  of  fomc  ofthcir  ownc  fchoolmen. 
 Yea  and  m  this  deuicc  of  his  hee  croflcth  the  do6lrine  of  his  ownc 
 part:  for  tell  vs  A'l.'Bifljop^  did  circumcificn  take  away  originall  fin? 
 If  it  did  fojwhat  dificrcncc  then  betwixt  the  facramcnts  ofthe  cM 
 Tcftament  and  o{  the  new  ?  You  are  wont  to  tell  vs,  that  the  facra- 
 ments  ofthe  old  T  elbment  did  fignihe  grace,  but  not  giue  grace; 
 that  they  did  (ignific  the  taking  away  of  linne,but  not  take  it  away 
 that  they  did  fign;fie  iuUification  ,  but  did  not  iuftifie.    Therefore 
 ^Jr/Zx^wi/.Y- accordingly  deteimineth,that  circumcificn  did  not  lu-  cJSi !/,'.. 
 flifie  or  take  away  finnc,  but  in  thatrefpe6^  was  of  as  little  force  as/^'^'"'^  '^''/'•'4- 
 vncircunicifion,  yea  and  argueth  that  if  circumcificn  had  iuliificd,  viui'cfilmirium 
 thcninflification  fliould  haue  bene  propcrtomen,  becaufciiien^'"'-'?"""*^*- 
 onclyarcciicuiiicifed  jfofarre  is  hee  from  conceiuing  that  (cmcl%1m'd(dift 
 other  remcdic  wasrrouidcd  for  women  in  ftccde  of  circunicifion,  '■"""^"""  <■'"'"■'• 
 For  cxpoundinc;  tlie  Apcltics  u'ordej,  ^  Is  God  the  (Jed  of  the  leves  d*u:  rtffHr.m 
 <j«^/>,asithchadlaidc'^  GcdistheGtdof^:U;  how  then  ts  ft  crcdtlL'ZlrT^^Z,^ 
 th.:the p}0(ildgmerewedy ^j^cirflftf.nettthe  Jewes  OMiljfhce addtth. ""-4'' "'•=/'«•- 
 We  may  h:rue  tilfo  Argue  ^  Is  God  the  God  ofmenns  onely?  is  hee  *.  ot  alfo  °„l^t  ,t'f^mnZ 
 the  CJL d  (f  ■)romer,?H'ho  then  wilUeUeue th^t  he r^.ue a remcdyC^OMwfl  "•"" ^ ^""S* 
 fin}.c)ih:'.tfh'}utdb: ^Ui:tieAbieTormenonely^.  His  relolution  tJicnis,  di^'trtmtd.Mm 
 that  circumciHon  v^as  no rcmedie againll  lin,  beecauft  Gcd  wculd  ?"''^^°j"'"'^'*- 
 noc  appoint  a  remedy  againfl  finnc  (as  hee  concciucth)  wJiich 
 
 O  o  o  3  fliould 
 
944  OfTraditions. 
 
 fhouldnotbceommon  to  the  Gentiles  as  well  as  the  lewes,  to 
 women  as  well  as  men.  Now  theretorc  iiiarmuchas  M^Btfhop 
 tbundation  faileth/urely  that  wliich  he  buildcth  vpon  it  muft  needs 
 fall,  and  lookc  what  he  will  iay  was  the  deliucnng  of  men  from 
 origmall  finne,  the  lame  he  mull  confcflc  hath  bene  the  deliuering 
 of  women  alfo,  fo  that  either  hee  mull  refolue  one  meancs  for  both 
 out  of  the  written  word,  or  pafle  oucr  to  tradition  vnwrittcn  5  and 
 if  he  haue  not  a  tradition  for  both,  then  all  his  matter  of  lewifli  tra- 
 dition muft  come  to  naught,  and  there  is  noti>ing  proued  but  that 
 ^t?/^;  committed  all  to  the  written  law.  But  his  phrale  oi  ddmc" 
 ring  from  original!  Rnncy  impliethan  errour  before  confuted  in  the 
 qucltion  of  tiiat  pomt.Our  regeneration  confifteth  in  the  forgiuc- 
 ncfl'c  of  (innes,  and  the  firlf  fruites  of  the  fan6lification  of  the  holy 
 Ghoft,  the  fame  fpirit  working  fomctimes  without  any  figne  or 
 facramcnc  otinitiation,as  in  the  fatliers  vntil  the  time  oi  Abrfihawy 
 whohimfelfe  w^^iiaftificd  before  the  facramentof  Circumcifion; 
 fomctimes  with  tliat  iigne  of  circumcifion,  proper  in  execution  to 
 menoncly,butyetfeahng  thefruite  of  Gods  promifeand  thccf- 
 d€Dhef.r  <.9     fe6lof  his  fpirit  both  to  men  and  women'^  acccrdir.gto  thefurpofe 
 of  the  grace  of  God:  fomtimes  with  a  figne  common  both  to  men 
 and  women ,  as  m  our  baptifme  wc  fee ,  tliereby  ihc\^ingthat  hec 
 worketh  freely  according  to  his  ownc  will,  not  tying  himfelfc  to 
 outward  fignes ,  butfauingonelyby  disgrace,  cither  with  figncs 
 where  they  are,  or  withoutjwhere  cither  there  is  no  inftiLution,as 
 in  the  beginning,  or  there  wanieth  mcanes  and  oportunitie  of  cxe- 
 GUtion,as  oft  befell  in  circumcifion  of  the  old  Teilamenc,and  doth 
 befall  in  baptifme  of  the  new.  Now  as  touching  M,  'Bijhofs  third 
 rea(on,itisas  reafonlcflc  as  the  former,  lo  that  wee  may  wondec 
 that  the  author  of  it  fliould  be  fo  without  reafbn .  lob  a,ndm.\nyfuch 
 /skfGe'/tti/es({'siith\K)iyereJafied.ycrytVUC.Buttfi  the  L/tw  or  any  0- 
 therpart  of  the  eldTeflatnettt  it  is  notrprittenvphnt  theyh^idtohelecue 
 or  how  thfj  ^ouldlme.  Butthatisnot  true:  for  feeing  there  is  but 
 ?v.ph.4.^.         *  otefaith^  thrfamc  Jpirit  of  faith  the  wholcbody  ot  Chriftfrom 
 j:>.ConB,4.i?.  the  beginning  to  the  end,  by  that  faith  that  is  written  in  the  law  of 
 (JMofes,  we  know  what  they  had  to  belecue,  and  according  to  that 
 faith  how  they  ought  to  hue.  Yea  and  where  it  is  written,  what 
 they  did  beleeuc,  and  how  they  did  liue,  there  it  is  written  what 
 tiicy  Iiad  to  bclecue^and  how  they  were  to  liue.  But  in  the  booke  of 
 
 JoJ> 
 
OfTrdditions.  94  j 
 
 Jch  it  is  written  of  himfdt  and  of  hisfricnds^what  they  did  bdccuc 
 and  whatrbc  ordering  of  tlicir  life  was^  all  according  to  the  law c  of 
 Mofes y^in^  the  faith  therein  contained.lt h therefore  vntruc  which 
 M.BtJhop  laith,  that  it  is  not  written  what  they  haddcto  belecueor 
 how  they  were  to  Hue.  But  yet  giuing  the  man  his  way,  let  vs  fee 
 what  his  conclufion  is :  Therefore  ( (aith  \\c)ntmy  things  needful t9 
 fuluation  yoere  then  dcltueredbj  tradition.  Wc  may  fee  his  head  was 
 troubled,  and  he  had  forgotten  what  he  was  to  conclude :  for  this 
 his  conclufion  fliould  haue  becnc,  Iherefore  Mofes  committed  nop 
 all  to  uritinjt.  But  this  would  not  follow :  for  though  it  were  not 
 namely  written  of /o^  what  he  had  to  belceuc,yct  wee  cannot  here- 
 of inferrc,  that  therefore  he  had  any  thing  elle  to  belecuc,  but  that 
 that  IS  written.  What  hindereth  I  fay,  but  tliaC  Afc/es  may  bee  con- 
 cciucd  to  fet  downe  the  faith  whereof /^^  was  to  be  faued,  though 
 he  doe  not  exprclly  lay,  that  Jol;  was  to  beleeue  thus,  Butit  may  be 
 that  C^f.  Bilkof  meant,  that  that  conclufion  ihould  be  fubordinate 
 to  the  former,  and  (o  would  reafon  thus,  lob  and  fuch  like  rcceiued 
 many  thingesby  tradition,  therefore if/oyrj-  committed  not  all  to 
 writing.  Yet  neither  can  this  ftand  good,  beecaufe  nothing lettcth 
 but  that  ^<>/fj  might  commit  to  writing  all  thati^aith  that /c^  re- 
 cciued  by  tradition.  10b  was  R  Atmcientcr  then<J/i{ofes,  as  ^mhrefe  %.  Zl^.icjli 
 faith,  and  might  rcceiue  the  doftrine  otfaiih  byword  and  tradition  ^^t:qHi>rM$ft, 
 of  other  men :  but  yet  wee  fee  that  that  faith  is  no  otlicr  but  what 
 yl/e/?jaftcrcomprilcd  in  the  written  law.  i^lbeit  what  that  tradi- 
 tion was,  hath  bene  before  dedsred,  not  refting  in  relation  from  i  '^(^•i- 
 one  man  to  another,  but  continually  renewed  and  confirmed  by 
 reuelaiicn  and  illumination  immediately  trcm  Gcd,bcing  certainly 
 corrupted  by  tradition  where  hee  did  not  gracioully  fliew  himfclfe 
 for  the  prcfcruation  otit.  And  as  for  other  Geiitilcs,  whofocuer 
 they  w  ere  tliat  were  faued  after  the  writing  of  tiic  Lawc,  they  were 
 ftuedoncly  by  that  faith  which  the  Scriptures  of  .^/(p/<rjandthe 
 Prophets  haue  dcfcnbedvnto  vs.  But  Oif,  !2/&fr  not  content  to 
 bring  Adofes  alone  for  a  patron  of  traditions,  tdlcth  vs  befide,  that 
 nor  tii.y  irvmaki  r  in  arjy  cotintry  cewprehendedallin  letters^  but  efla- 
 bhpJcA  many  thir.gs  by  cuQcme :  thertfore{  faith  U  J  /r  //  net  hkf'y  th/it 
 eur  CLrfftaM Lrv[hchldPe  allrvrttter.  Where  wc  may  iuftly  hiflc at 
 his  groflc  and  wihull  abfurditie,  that  will  nxafure  the  Law-maker 
 ofhcauen  with  the  Law-maker  of  the  earth,  and  by  impcrfcilion 
 
 O  o  o  4        .  in 
 
94^  OfTraditions. 
 
 in  the  lawcs  of  men,  will  argue  imperfection  in  the  lawesofGod*  , 
 No  vnderftanding  of  man  can  eicher  by  lawcs  or  by  cultomcs  pro- 
 uidc  for  all  occurrcnts  of  the  common  wealth,  but  dayly  there  are 
 arifing  and  growing  the  occafions  of  new  lawes :  and  will  liec  tlien 
 frame  the  light  of  God  to  the  meafurc  of  our  darkncilc  ?   And  yet 
 what  lawmaker  hath  there  bccne,  or  is  tlierc  in  the  worlde,  who  if 
 hce  were  able  to  comprehend  an  abfolute  pcrWion  of  all  lawcs, 
 would  not  certainely  take  ccurle  to  let  the  fame  downe  in  writing, 
 as  being  the  onely  lecure  and  fale  way  for  the  perpetuating  thercoft 
 And  it  he  will  thus  concciucof  any  wile  and  rcafonable  man,  how 
 much  more  (liould  we  attribute  it  to  the  wiledomeofGOD,  that 
 knowingthe  llipperneflc  and  mutabilitic  of  the  minds  6c  thoughts 
 ofmen,  hee  would  for  fafctie  and  aflurance  fct  downe  in  writing 
 whatfocucr  hee  would  haue  ftand  for  Lawe  of  worfhip  and  feruice 
 towardes  him  ?  I  needc  not  to  ftand  vpon  this/or  the  comparifon 
 IS.  ofitfclfefo  odious  and  abfurd,  as  thatcuery  man  may  woondcr 
 thatthcmansdifcretionfliouldfailehimfo  farasto  realbn  in  this 
 fort.  For  conclufion  of  this  fe6lion,a  toy  took  him  in  the  head  con- 
 cerning fomwhat  faid  by  M.'Perkif^s in  the  feftion  beforc.Ic  was  faid 
 that  it  ftiould  cal  the  prouidcncc  of  God  in  queftion,  to  fay  that  any 
 part  offcripturcfliould  bee  loft.  M>  "Si/hop  SLn[wcvcth,  that  God 
 permitteth  mnch  emlU    True,  but  hcpermitteth  no  euill  iniurious 
 to  his  owne  Glory.  CMJPerklns  fuppoleth  out  of  that  that  was  fayd 
 before,  that  all  Scripture  was  at  firft  written/jr  enr  learning.  To  fay 
 that  it  was  iocended  for  our  learning,  and  yet  is  now  loft,  what  is  it 
 but  to  call  in  queftion  the  prouidcncc  of  God  ?  His  other  anfwerc, 
 that  there  Jhonld  be  no  great  /oJfe,becaufe  tradtticn  might  prcferue  that 
 which  was  then  loji,  is  a  temerarious  and  witIeflcprefumption,con- 
 trary  to  the  experience  of  all  ages,  whereby  it  is  found  that  nothing 
 is  continued  according  to  the  firft  originall  which  is  deliucrcd  by 
 word  only  from  man  to  man.And  his  alTertion  is  fo  much  the  more 
 ridiculous  in  this  bcehalfc,  for  that  hee  knoweth  not  any  thing  that 
 Tradition  hath  prefcrucd  that  was  written  in  thofc  books.    lif tra- 
 dition hath  preferuedany  thing  thereof  from  becing  loft,  let  him 
 acquaint  vs  with  it :  or  if  he  cannot  doe  {p,  let  him  giue  v  s  Icauc  to 
 take  him  for  that  wc  findc  him,  a  mcerc  iftjler,  giuing  himlclfc  li- 
 bcrtic  to  fay  any  thing  without  fearc  or  wit. 
 
 20,  W»Bi- 
 
ofTmdttions.  ^Ay 
 
 ac.  W.  Bi  siio  p. 
 
 Now  inficede  #/M.  Pciki  ns  hisfift  re^foyiftr  vs  ofmilke  Andjlri>7f 
 meatt'.vftjhpig  him  a  mejfr  of  Pap  for  his  chil^tjh  prepojing  ofit^l  tviljt  t 
 doyfuefom:  atahcrities  oHt  tfthe  lYritten  vecrd^  in  proof c  oftradittoKt. 
 
 OurSauitrfaidybetKg at thcpoynt ofhispajjion,  *  cliat he liad many  •  lohn.i^i,. 
 tliingcstoUy  vntohis  .-^pclHcSj  buc  they  could  noc  as  chcn  bcarc 
 ihem/  OfirSMhrAfterhi:reftirreU:ionappc.:r-d(ftenvmohisdtfcf  ,  ^^ 
 plcs^fpmki'gwiththcmofthc kif^gdome  of  G:,d^cfvphtch httle ts wnt- 
 tevincriyofth:  EuAyigeltfies. 
 
 *  Icomiiiendyou  brethren  that  you  remember  mc  in  all  things,  ♦icor.rr. 
 andkcepethc  traditions  euenas^l  hauc  dchucred  them  to  you. 
 
 *  O  Timothy,  keepe  the  depofnum,  that  is,  tliat  which  I  deliuered 
 
 thee  to  keepe:*  Hold  tall  by  the  holy  Ghoft,  the  jood  thinges  com-  .  j  T/n,  c 
 
 mittcd  vnto  thee  to  kccpe :  which  w.is  as  S,  Chryfoftomc^«<^  iJieo-  *  JTim.i. 
 
 phylaft  expott-fidythe  true  do^ri^e  ofChrifi,the  true  fence  of  holy  Scrip 
 
 tares,  the  right  adminifiration  efthe  Sacraments,   andgcH:rf:ment  ef 
 
 the  Chnrch :  tt  vphich  allndcth  that  auncient  holy  Martyr  S.  Irenacus, 
 
 *  pyl}ig,that  the  Apofilesliyd:  vp  in  the  Catholicize  chtirch^as  in  a  rich  *I'ib.J.c.4. 
 
 treafury, all  things  that  belong  to  the  truth. 
 
 S.  1  ohn  who  was  the  laft  efthe  Apffiles  left  ahue^faid*  that  he  had  ^      „ 
 many  other  things  to  write^not  idle  or fupcrflnoiiSjhfttwouldnot  commit     ' 
 them  to  inkjindpefi,  but  reft  rred  them  to  be  deliuA-ed  by  word  of  month 
 xAnd  to  fpi'cificfor  example  fak£  fame  two  or  three  poynts  tf  greatefl 
 trHportance,  where  is  it  written  that  onr  Saviour  the  Sonne  cfCod,ts 
 iu'dnihc^ihatis,  of  the  fame  fhbjlance  with  his  Father  ?  fVhere  is  itwrit- 
 teitythat  the  holy  Ghojl  procecdeth from  the  Sonne  us  we  lias  from  the 
 Father?  where  is  it  written  that  there  is  a  Trinitiey^hat  is^threeper- 
 fons  really  diflinll  in  one  and  the  Vfryfamefubfiance^.  ^-ind  that  there  is 
 in  our  Sauiour  Chrtfi  lefts  noperfon  ofmanne^bht  the  fttbftan^e  of  God 
 and  m  mfubfiflirg  in  thefecondpcrjon  of  the  Tnnitie  ?    Be  not  till  and 
 enery  ofthefe,  principal  articles  of  the  ChriJiianfaith,andmoJ]necrJfary 
 to  be  beleeuedofthe  learned,  and  jet  not  one  ofthim  in  exprejfi  termes 
 written  in  any  part  of  the  htlj  Bible  ?  fVhcrefore  wee  muft  either  admit 
 traditions,  or  leaue  the  highcfl  myfleries  of  our  chriHi. in  faith  vr-ta  the 
 difcrcti ma-ad courtefie  ofeuerj  wrangler ^  asjhall  bee  mtrc  dti laredvi 
 
 the  argumeritfellowtKg, 
 
 R.Ab- 
 
alohn.I^.r*. 
 
 ^^S  OfTraditions, 
 
 R.Abjjot. 
 
 Tbcmeflc  of  pap  hath  fcaldedU^/.^i/^op^  mouth,  and  he  would 
 
 fainc  put  it  off  to  OH.I^rkimt  Hec  is  alhamcd  of  the  childirnncflcj 
 
 of  this  reafon,  yet  not  den)'ing  it  to  be  one  of  theirs,  but  onciy  bla- 
 
 meth  <lM.  l-erkms  his  manner  of  propofmg  it,  whereas  vs  e  imagine] 
 
 he  would  hauc  done  it,  if  he  had  kuowne  how  to  haue  propofed  it] 
 
 in  better  fort.  But  becaufe  he  isfo  defirous  to  pafie  itouerjet  vsbcl 
 
 content  alfo  lo  let  it  goc,  Icauing  the  mcfle  ot  pap  to  them  whofti 
 
 the  reafon  is,   and  let  vs  folio  wej  him  to  examine  the  authorities 
 
 which  hee  bringeth  for  proof c  of  tlieir  traditions.     1  he  firft  is  fromi 
 
 tlie  words  of  Chritl^  at  thepmt  of  his  ffijjtcn  .faying  thrj  he  hadmame 
 
 ihingi  s  tofiy  vnto  hts  yifojlles,  bnt  they  could  not  as  then  beare  thentt  i 
 
 hTeytaUe         Wluchwordcs being  ofoldafpeciallreiugc '^'  ciA'icntanHsx\\Q.]\t» 
 
 ■veUn  .vuat.     j-tjticke^an  ancient  Papift,we  cannot  wonder  to  be  vfed  now  by  the  i 
 Papiftesforthefhrowdingofthattrafnand  the  like  as  they  hauc 
 
 c  Seci.j.  borowed  of  him.  But  of  thcfe  wordes  lb  much  had  bin  faid  ^  before  i 
 
 as  that  1  need  not  here  to  If  and  vpon  tiicm  any  further^  His  fecond 
 aurhoritic  is  that  in  the  A6is,  concerning  our  Sauiours  appearing 
 tohisDifciples'^  hythef^Aceofforttedayes,  ar.dfpeakp-.gtfthethinges 
 
 a  A  ft.  i,%-  Yohich  appertains  to  the  kiyjgdome  ofGtd.  Ofthefe  things  (faitli  M.  Bif 
 
 pjop)Uttle  ts  written  in  any  of  the  Euange/ifes.  And  we  deiirc  to  know 
 what  hee  hath  learned  ofthefe  thinges  by  tradition :  and  it  i:ee  will 
 name  to  vs  thefe  or  theie  thinges,  wee  deiirc  to  know  how  hee  ean 
 prooue  thatthofc  were  the  things  whereofChrift  fpake :  if  hee  can- 
 not proue  it,  we  reie6f  liis  foolilh  prefumption,  and  can  much  bet- 
 ter denie  then  he  affirme,  Wiiat  thofe  things  were,  by  tradition  wc 
 know  nothing,  but  by  S  cripturc  we  doe  know.  The  effe^^  of  all  his 
 fpeeches  is fct  downe by  S.Lukj  in  hislaft  cJi.ipter.'l  here  he  niaketh 
 
 cLuke,24-48.  hisApolflese  mt>7eJfesofthf/fthf:<ges\\hichhefpn]iet  Wliatthey 
 witnell'ed,  appcareth  in  their  Sermons  euery  whtre  in  the  A6les  of 
 the  Apoftlcs, and  in  their Epiftles and  v.rinngs,  all conlbnarit and 
 agreablc  to  that  bricfe  fumme  there  exprcffed  by  S,  Luke.  No  wc 
 then  to  argue  as  wee  haue  done  before,  we  are  furc  as  touching  the 
 things  that  arc  written,  that  they  arc  of  thofe  thinges  whereof  Chrift 
 (pake  :but  how  doth  M.  'Btjbop  proue  that  he  fpakc  any  thing  more 
 then  that  chat  is  written  /  It  is  cxprcfl'cd  by  S.  Luke  that  the  thinges 
 
 wiiercof 
 
OfTrdditiotts.  ^^p 
 
 wJiercofClirift  (pake  were  thinges,  ftpptrt.umn^  to  the  kv7gdemeof 
 Ged*  But  S.  Paul^  t.Jiificdthc  kinjidomeofCodont  of  the  Uive  ofAio- 
 fesandoat cfthe  Vrcph.ts.  Tlie  tJimgs tlicretorc  '»\  hich Clirill (pake,  ^^'*'-^*-  *>• 
 asisalfomiporccdintheslallotS.  Lnk^s  Golpcllj  were  no  ochcr  g  Luk  14  17 
 bucaccordingtocliCiS'cripturcsoFO^/fl/f'j'andthePropliccs,     and  ■+4-4*- 
 tlicrctcrc  Al.  Eijhops  conceit  of  matters  vnvvntten  mull  nccdcs  bcc 
 anidlcdrcame.    Ihirdly  heaUcdgetlithe  Apollies  wordcs,     ccni- 
 ,  mcndino die  Corinthians  for  that  '^   th^ykspt  the  trAdttions  euen  hi.coi.11,2. 
 '  4s  hee  hlddclmcrcdthep-me  vnto  them,     VVlicre  wc  find  the  name 
 oftradi:WNs,  which  M'ce  denicnor,  hwi  traditions  of  do^rinc  that 
 Oiould rciiuine  vnveritteK  wee  finde  not.   By  tradiitms  vvcc v/idcr- 
 ■  Hand  hereout  otthc  circumftancc  of  the  words  fcUowing,  rites  and 
 ccrcmonicsprcfcnbedby  the  Apolllcfor   order  and  dcccncie  in 
 J  the  publickeallcmbly  of  their  Church,   wliich  kmde  oUrAditicnt 
 )  M.Vetli^n'ih^x.U  acknowledged  in  the  beginning  of  this  qiieltion. 
 It  J/^i/Z'tf/>wiIUlIcdgcthatthisisbutalhilt,  and  will  necdesen- 
 torcc  that  it  mull  be  vndcrftoode  of  matters  of  do6lrine,vve  wil  gra- 
 tifie him  fo  farre,  but  ftill  wc  require  him  to  proouctliat  thofe  mat- 
 ters of  do6tnnc  were  any  other  then  were  afterwardcs  DUttc  iij  vvn 
 ling,  Tliere  vvasbutlitlcofthencvv  teftamcnt  written  at  die  wri- 
 ting of  this  Epirtle .   Tliofe  thingcs  which  were  aftcrwardes  written 
 niLillneedesbevnderftoodin  t\xit traditions  vvlicreof  die  Apoftlc 
 Ipcakethj  if  vvre  vnderrtand  dicm  ot  doiflrine,  bccaufc  we  know  that 
 by  his  prtracliing  he  had  dcUucred  thofe  thingcs  vnto  them,  And  if 
 the  Apoif  Ics  wordes  be  nccellarily  to  be  vnderRood  of  thofe  tI)inocs 
 ithat  arc  written,  wee  defirc  to  know  liovv  tlicy  can  enforce  any  iie- 
 cc(l uie of vnderftanding any  otiicr  tJiingcs  thereby.    One  of  thcfc 
 /r./f^/z-zo  j-hementionedi  afterwards,'  thcinltitutionof-tlicLordcs  ivcr.l^ 
 iSuppcr.It  is  written  by  himfclfcj  it  is  written  by  thcEuangehllcs. 
 IHcre  is  then  a  tradition^but  no  tradition  vnwrittcn.  I  Jie  fatriimcnt 
 ofBaptifme  was  another  of  hiscraditionSj  but  that  is  written  alfo, 
 Another  tradition  he  himfelfe  exprcflcth,  to  h.iiie  bccnc'^  the  dc.v.h  ^  »-^»''-  '5.?. 
 tir.drefurrcUtviofChrifl^   but  that  tradition  is  allopkntifully  con- 
 tained  in  the  Scriptures.  SodfcwhcrchefiQiiificth  ittohaucbcnc  ,    ^.  ^   ^ 
 nis'  tr.!ait/o>T,  thut hcenhich  Wo;^id>iot  litboiirjhoul out  c.ttfj    and 
 that  tradinon  lie  h.ath  alfo  "^  there  fct  downe  111  writing.     Now  fltii  f^'  V"  i<?. 
 thcle  were  of  the  number  of  his  traditions,  and  yet  are  urittcn, 
 what  fliould  hinder  but  diattlie  reft  arc  written  as  well  .-.s  tl.cfc  ? 
 
 M,  Liih*p 
 
i^^o  ofTradttions. 
 
 M.  Bifhop  allcadgcch  the  placCj  and  fo  Icaucth  it  without  head  or 
 taile:  there  is  the  name  oitrtjditwns^  and  that  is  enough  for  him, 
 whereas  ifhcfhould  draw  an  argument  from  thence  for  their  tra- 
 ditions, he  knoweth  that  his  folly  wo  uld  too  plaincly  appcare.  His 
 Hi.Tim.s.io.     next  citation  is  out  of  S,  Taule  xoTimothj/:  "O  linjcthy  keefethe 
 deptfttt^m  faith  he.  Where  wc  fee  that  one  ape  will  be  like  anc  tiier : 
 his  maftcrs  of Rhcmes  would  afie6l  a  tcclidi  kinde  of  fingulantic 
 in  tranllating,  and  he  will  fliew  himfelfc  as  wife  asthey  W liy  cculd 
 they  not  as  well  hauegiuen  Enghfh,   and  fayd,   ksfpc  that  that  is 
 committed  vnto  thee  to  keepe,   feeing  that  is  the  fignincation  of  the 
 word  depoJitMm^  Yet  in  the  other  place  hec  is  content  to  Icauc  them, 
 •  i.Tim.i.]4.     oiigi^j^^yj  the  holy  Ghcftthegcodthtngescomittedvnto  thee  tc  k^epe, 
 where  they  rcAdikscpe  the  good  depojitf^m.  But  what  is  that  that  was 
 thus  committed  to  Timothy  to  kecpe .''  He  telleth  vs,    that  it  was  the 
 trne  doEirme  cfchrifi,    the  tnte fence  of  hclj  Scriptures^   the  right  ad- 
 miniflrationoftheSacrAmerits,  andthe gouerKment  cfthe  Chi^rch.hut 
 what  of  all  this?  Wee  expe6^cd  vnwritten  traditions,and  in  all  tiiclc 
 things  wee  fee  no  neceditic  to  vnderfland  any  thing  but  that  that  is 
 contained  in  y^c  Scriptures.    In  the  Scriptures  wee  learne  the  true 
 do6lrinc  of  Chrifte :  and  whatfoeucr  is  contained  in  the  true  fence 
 of  Scripture,  is  contained  in  the  Scripture.    Tlicre  we  learne  what- 
 foeuer  neccflarily  belongeth  to  theadminiltration  of  the  lacraments 
 and  gouernment  of  the  Church.  But  our  qucltion  is  heere  of  necef- 
 fary  doctrines  which  are  neyther  contained  in  tlie  woord  nor  fence 
 of  holy  Scripture,  and  Uk.'Bi/hop  doth  amifle  in  the  citing  of  thefc 
 places,  vnlcfl'e  hec  can  make  it  good,   that  fuch  were  committed  to 
 TtmothyhyS.T^Mul.  Aibeitthofc  particulars  are  neither fet do wne 
 ^Theo.nT.m.c^P  ^Y  Chrjfoflome not  ThecphylaEi:  oncly  IheophjL,^  generally  ex- 
 t.Sl^*ai„^fai,-  poundeththc  words  thus,  p  Whatfoeucr  th'tngsh:ue  bene  committed 
 TiwandT/'u^T-'  '^''^'^  ^^^^  by  me,  l^efpe  as  the  commarJemeyas  cfthe  Lcrd^  and  dimimfh 
 ^HAmDtTnimpr*  nothing  thereof.  Now  altliough  thole  wordes  Laue  reference  to  more 
 h!r»m''^Tcq'u7m  then  IS  writtcn  iu  thofc  two  EpilHes,   yet  they  hauenot  reference  , 
 abfoluteiy  to  more  then  is  written,   beecaufc  in  the  latter  of  thofc  | 
 
 tmmtnuts. 
 
 ?iw!S'.ifl4.  Epiftlcsthc  Apoftle  plainly  telleth  hii%tbat  q  the  iicriptures  are  able 
 ^poft,i,c}uaf,in    to  make  him  tvife  vntofaluation  through  the  fatth  which  is  in  fhrif}  le- 
 punis/ime  ,„ Ecc  V  jf*s.    As  tor  that  wiiicl)  Ai,BiIhop  alledgeth  out  ot Iren<eus^  it  is  no- ' 
 fj,!ia^lTfZt    ^^^"gatallto  hispujrpole.  He  faith  that  ^  the  ^pofileshauebMvpin 
 vtrttau.  the  chnrchi  as  in  a  rich  treafurjyallthings  that  belong  to  the  truth)  but " 
 
 how 
 
OfTr&iiticns,  g  ^  I 
 
 I  how  they  hauc  laiuc  die  fainc  vp  m  the  CimrcJ),  hce  hath  before  eX- 
 prcfled  :    ^7  he  Cjojfellwhich  thtyfirfipre^chcd,  they  after  by  the  yvtllof  ^    . 
 Goddcltuercdto  vstn  the  Scriptures  to  hee  the  fo:i;-}(i4ttonandpt!Ur  if 
 \  enrfutth.  Thus  then  die  Church  is  tlicrrcafi.iry  of  trucJi,  bv  Jiaumg 
 i  die  Scriptures  which  .irc  the  oracles  otail  truth.    Hislaltauthoritic 
 'I  .istakcntromthewordesofi'Wo/j/i  vvhichhe  vfcth in  his  two  latter 
 I  E^\i\\(:s:  H.iutn^m^r.y  thtrigcstowntevy^oyony    1  rvou/.i»:t  write 
 i  .tftth  paper  nndinks,  but  I  trujl  to  com:  vnto  yon  and  fpeake  wi'.h yok 
 !  ffioHth  tomotith.  We  lee  S.  lohns  words,  but  hard  it  is  to  lay  how  wc. 
 ;  lliould  conclude  traditions  from  them, 5.  loh-n  would  vvricc  no  more 
 t  to  them  in  diat  ibrt,  or  in  thole  Epirtles :  but  doth  it  follow  licreof 
 ;  that  hce  would  teach  tiicm  any  thing  that  is  not  contained  in  the 
 !  Scriptures  i*  He  might  haue  many  things  to  write  vnto  them  accor- 
 ding to  the  5'cripturcs:  andjA  hat  ihould  lec.de  vs  to  prcfuii:e  that  he 
 ■fliould  meane  it  ofotherthinges  whereof  wee  are  taught  nothing 
 there  ?  In  a  worde,  what  is  there  in  the  citing  of  all  thclc  audioiitics 
 4jutiupudenc  and  niamclcireabufing  of  ignorant  men,  whilertfor 
 •a  colour  hce  oncly  fettcth  them  downe,  andtor  fliamedarcth  not 
 (et  dowiie  how  that  fliould  bee  inferred  that  is  in  queftion  bectwixc 
 vs  and  them  ?  But  to  fill  vp  the  nieafure  of  this  illufion  he  gocth  on 
 yet  further  J  and  by  way  of  fpecification  askcth.  Where  is  it  veritten 
 !  that  the  Sonnf  of  Godis  of  the  fame  fHhfi^nce  with  the  Father  ?  «rthi'.t 
 «/;«•  holy  GhoJ}  proceedeth  fiem  the  Marine  as  rve  II  as  fern  the  Father  ?  tr 
 that  there  is  ii'Irinitie,  thatts,   three  p:rfons  really  disliriUvi  one  and 
 the  very  fame  f'bfiance^  or  that  there  ts  in  Chrtji  thefubflance  cfCjod 
 And  man  fnhftfiing  tn  onefecondperfm  cfthe  Tri:iit$:  ?  Abfiird  Sc  wilful 
 wrangler,  wliere  was  it  written  which  Chrill  layd,'  Th^is  it  a  tmtte  ^  Luke.!  4.46 
 andthnsit  heehoottedChnfletofnjferarjdtortfe  a^aine  fi'om  the  dead 
 the  third  diy-,  and  that  repentance  a*cd  remtffton  of  jinn  es  fhould  be  prea- 
 ched in  his  nam?  amongsi  allnattotis*  Wiierc  is  it  written  in  the  Pro- 
 phets which  S.  Veter  2X\cSi^'JCXh^^To  htm  gttfc  all  the  Vrophrtswitnes  u  a^j.  10.47. 
 that thrjf^gh hif n^nse aHth.it  beeleeue  in  h:m  fjall hate  forgi^ieneffe 
 of  flames  ?   Where  doe  Alofes  and  the  Prcpncts  fay  tli.;t  which 
 5.f/«//'4«/(riaith,''  they  doe  fay  that  Ch^ifi  fhould  fuftr,  and  that  hec 
 fhould  be  th  rf^fl  thatfhsuld  rife  from  the  dfad,    and  (bould  ftjev?  light 
 tothr  p. opL"  and  to  the  Gentiles  ?  To  come  nearer  to  hiai,    lie  hath 
 told  vs  before,  that  the  articles  of  ourbelecfc  are  contained  m  the 
 Scriptures.  But  where  is  it  written  in  the  Scriptures,  that  wee  iTiould 
 
 bclccuc 
 
 xib:J  »tf.i:.i5, 
 
.y  Sn^m.fe^.  i  i 
 
 95-2  ofTrdditiorts. 
 
 bclccuc  in  God  the  Father  almightie,  maker  ofheauen  and  earth; 
 or  that  we  fhouldbclceue  in  the  holy  Ghoft/ or  that  there  is  a  holy 
 Cathohckc  Church,  a  communion  of  Saints  /  I  will  fay  as  he  faith 
 here.  Be  net  allthefc  thwgs  fjecejfurj  to  he  beleeucd^  a^djet  not  one  oj 
 them  in  exprejfe  termes  written  in  any  fart  of  the  hclj  Bible  ?  H  cc  wil 
 fay,  that  though  they  be  not  tlierc  written  in  exprejfe  terma,  yet 
 in  effc6l  and  fubftancc  they  were  written  there,  and  ?.re  thereby  to 
 be  declared  and  prooued,  and  fo  hee  will  venfic  the  wordes  of  our 
 SauiourChriftand'.his  Apoftles'P^'/crand?^^/,  in  thofc  citations 
 of/T/«?/(r/ and  the  Prophets.  Wizard,  and  are  not  thofc  other  ar- 
 ticles then  written  in  the  Scriptures,  becaufcthey  are  not  written 
 in  exprejfe  termes  ?  Did  not  the  Fathers  conceiue  all  thofe  poyntes 
 of  faith  from  the  Scriptures,  and  by  the  Scriptures  make  proofe  of 
 them?Isitnottheruleoftheir  owne  fchooles  which  1  hane  bee- 
 fore  mentioned  out  of  Thomas  .Aquinas^  that  concerning  Gody/e- 
 thing  is  to  befaidJbHt  what  either  in  words  or  in  fence  is. contained  in  the 
 Scriptures  ?  What,  are  we  maintaincrs  ottraditions,  in  faying  that 
 faith  onely  iuftifieth,  that  Chriftc  onely  is  oui- mediator  to  the  Fa- 
 ther, that  Saints  arc  not  to  be  inuocated,  nor  their  images  to  beci 
 worihippcd,  becaufcthefe  things  arc  nowhere  wvktcn  in  exprejfe 
 termesi  Let  it  not  offend  thee,  gentle  Reader,  that  lberaoucd,to : 
 feea  lewd  man  labouring  by  vainc  cauillations  to  fophiilicate  and  I 
 delude  thofe  that  are  not  able  to  vnderi^ande  his  cofinage  and 
 fiaud.  Itisthecaufeof  God,  and  who  canne  bearc  it  patiently 
 that  the  foulcs  which  Chriftc  hath  bought  fhould  bee  intoxicated 
 with  fuch  chaimcs  ?  Wc  doc  not  lay,  that  nothing  is  to  be  beleeucd 
 but  what  is  written  in  the  Scriptures  in  exprejfe  termes  ,  but  wecfay 
 that  nothing  is  to  bee  bcelecued  but  what  cither  is  expreflcd  m  the 
 Scriptures,  or  may  be  proued  thereby,  and  therefore  in  oppugning 
 traditions  ;^t  oppugne  onely  fuch  do6lrines  of  faith,  as  neither  are 
 expreflcd  in  the  Scriptures,  nor  can  bee  prooued  by  the  Scriptures. 
 Let  MfBiJhop  proue  their  traditions  by  the  Scriptures,  and  we  will  ' 
 not  reieft  them  for  vnwritten  traditions,  but  will  recciuc  them  for 
 written  truth*  But  of  this  fee  what  hath  beene  fayde  before  in  t  he 
 twelfth  fe6lion  of  this  queftion,  and  ih  the  eleuenth  lection  of  the 
 anfwcr  to  his  Epiftlc  to  the  King. 
 
 lu    W.Bi- 
 
of  Traditions.  ^^, 
 
 2?,  W.  13  I  SH  o  p. 
 
 Thefixt  r'.ttdhji  reafunfor  traditlonslSHMdry  places  ofhtly  Scriptures 
 %e  hurdto  be  vnderfi^tde^  others  Aouhtfullj  whether  they  mufi  he  taken 
 ^erAUy  orfignratiHc  ly :  tfthen  it  bee  put  to  euery  C  brijiian  to  tftke  their 
 hvffe  esipofntoKyeueryfeuerallfe^  wtlcoyrte  interpremtmis  infauour  of 
 their  ovpne  opimcnUwdfo  fjidl the  vpordofGodyCf  ddincd only  to  te^chvs 
 the  truth,  be  abnfedand  ntAde  an  t»firHmcr.t  to  ccr.firme  all  errors  *  To 
 kuoide  which  tncomteniince, conpdt  rate  men  haue  recourfe  vnto  thetra- 
 ^tiont  and  auMcient  record!  of  the  PrtmiiiHe  Ch^(rch,recetMedfromthe 
 iiff-jllesy  anddeUwredto  thspojt.nfie,  as  the  true  copiesofGods  word 
 fee  the  true  expojition  a^d  fence  of  It  ,undthereby  confute  and  reiei}  all 
 friuAte  andnewglofjes  which  agree  nn  wtth  thoje  Auncirr.t  and  holy  com 
 mentaries  \fo  that  for  the  vnderjiandmg  of  both  dijf^uit  anddoubtfull 
 texts  cfScriptttre^radtticns  r.re  tnoji  necejfary. 
 
 M  Perkins  his  anfrver  ts,  that  tL-re  is  nofuch  need  ofthem^  but  in 
 doubtfiillpliceSythe  Scripture  it  (elf n  the  bi-Jlglofje^if there  be  obferued 
 firfi  the  analcgie  of  faith,  which  is  thefumme  ofreligionygathered  out  of 
 the  clearefl  places,  fecoMdly  the  ctrcumfiance  oftheplace^andthe  nature 
 andJtgmficatiOHofthewordes:  third'j  the  conference  of  place  with  place 
 dndconcludethjthat  the  Scripture  is ftlfly  termed  the  m.itta^offlrife  I 
 0  being  not  ofitfelfe,  b^t  by  the  a  bufe  of  man , 
 
 Reply.  To  begin  with  his  lattc r  wordeSy  becaufe  I  mufijlar.d  vpon  the 
 former.  Is  the  ScrtpturefaljLy  termed  mAtter  cfflrfe,  becaufe  tt  is  notfo 
 tfhis  owne  nature?why  then^  is  Chrtf}  truly  called  thefloie  ef  offence  or 
 n»  to  them  th.Jt  belseue nots  S. Fctct fatth,Tes, Ho  f  nth  M.  Pcrkins,^^- 
 caufethat  Cometh  not  of  chriji,  but  of  themfelues.  But good^tr,  chrifle 
 is  truely  termed  aflone  of  offence,  and  thefcrrpture  matter  ofjlrtfe^Al- 
 beit  there  be  no  c  lufe  in  them  of  thofe faults,  but  becaufe  itfofalleth  out 
 by  the  m.xlice  of  men. 
 
 The  cjuejlion  ts  not  wherefore  it  isfo  called Jtut  whether  it  bee  [o  called 
 irnotrulyuhat  whu:h  truely  is^m^y  befo  called  truely. ^ut  thefcnpture 
 truely  is  matter  of  great  contmtion^euery  objiinate  hereticke  vndtrflan- 
 dmg  th;m  according  to  his  ownefantafe,  andtherefre  may  truly  befo 
 termed, although  tt  be  not  the  caufe  of  contention  m  it  [elf e^  but  wriiten 
 to  take  aw.  y  allcontention . 
 
 But  to  the  c  apn  all  matt  er^  thefe  three  rules  gathered  out  of  Saint 
 A  uguftinc,  be  good  dire^ons^wherebjfobcr  and  found  wits  may  much 
 
 profit 
 
Epift.[(c). 
 
 95-4  ofTraditions 
 
 profitte  infitidj  ofDinrntie  5  if  they  negk^  not  other  crdimry  helpes  of 
 good  infirnBtofis  and  learned  commer.u. ries :  vut  to  ajfirwe  that  cuery 
 chrijlianmaybjthefemeanes  bee  enabled  to  ludgefphich  is  the  true  ! 
 fefice  of  any  donhtfulUr  htirdtext^  is  extreemeraihnejfe  andmcerefollj  . 
 S.  Auguitme  himfelfewel  comerfant  inthefernUs^ey,dftedrptth  a  tncfi 
 haffureittCy  andyet  much  bettered  with  the  excellent  knovf  ledge  cf, Ml  \ 
 the  iib&r all  Sciences  \yet  he  hauing  moji  diligently fii^dted  the  hdy  Scrip  \ 
 turcs for  more  thenthirtieyeareSy  rciththe  helpe  alfo  of  the  beH  com"  \ 
 mentaries  heconldgn^  aKdcounfellofthemoft  exquifite^jct  he  ingenw  \ 
 o'^/?7f<?«/irj(/er/^,  Tlut  there  were  rnorcplaccsot  Scripture,  rliataftcr  I 
 all  ins  iludy  1^  vnderftood  noc,chen  which  he  did  vnderftand*  v/ind  1 
 :ap.2;.  PfAlleueryfimplemaHfurniJhedonelywtth'M.  1?  trkins  his  three  rules 
 
 of  not  twife  three  Imes^   'ce  able  to  dt^olne  any  dtffcultie  in  them  what- 
 joeuer  P  Why  do  the  LM.herans{to  omit  aU former  her  itikes')vtiderfland  I 
 in  one  forty  the  Calninifis  after  another ,  the  Anabaptijis  athini  rvay^ 
 andfo  of  other feUs  ? 
 
 ^And  tn  our  ewne  country  how  commeth  tt  to  pAJ[e  th^t  the  Troteflant^ 
 find  one  thing  in  the  holy  Scriptures^  the  Vuritans  almcfi  the  cUane  con^  \ 
 trary  ?  Why  I  jay  ts  there fo  great, bitter,  and  endlejfe  contention  among  \ 
 brothers  cf the  fame  fptrityabout  the  meaning  tfGods  word]  ifeuery  one  \ 
 might  by  timajd of  thofetriHiall  notes yreadtlydifclofe  all  difficulties yMnd 
 ajjuredy  boult  cut  the  ctrtaine  truth  of  them.  It  cannot  bee  but  mofl  eui- 
 dc  nt  to  men  of  any  iudgement  ,that  the  Scripture  ttfelfe  canne  neuer  end  j 
 any  doHbtfullcontroHerfie^without  there  be  admittedfome  certain  tudge  j 
 tn  d'  cUre  what  is  the  true  meaning  if  it.  .yind  it  cannot  but  redound  to 
 the  iijhoyior  of  our  blejpd  Sauior,tofay  that  he  hath  left  a  matter  offuch 
 importance  at  random^  andhathnot  frouidedfor  hij  feruants  an  ajfu- 
 redmeanetoattainetothe  true  vndcrflandingofttt     if  tn  matters  of  I 
 temporalli'fiice^ tt (houldbe permittedto euery contentious [matterer in    - 
 the  LaTv  to  expound  and  confier  the groundes  tfthe  Uwe  andflatutes  as 
 tt  fhoHldfcemcfittefl  i-i  his  wife  do  me,  andnot  bee  bour.d  to  Jiandto  the 
 fenter.ce  and  declaration  of  the  iudge^  what  irtc^uitie  fhouldnot  bee  Uw, 
 or  whenfhouldthere  be  any  end  of  tiny  hard  m.:tter,  ene  Lawyer  dcfen-- 
 ding  onepart^  another  thr  other  :  ene  counfeller  a^uring  on  his  certain 
 knowledge,  one  party  to  haue  the  right  ^    another  as  certainely  auerring 
 not  that ,  but  the  contrary  to  bee  lavoe,  both  alledgmg  for  their  warrant 
 fome  texts  of  Law. what  end  and  pacification  of  the  parties  could  be  de^ 
 uifedf  vnlejfe  the  decifion  of  the  controuerfie  bee  committed  vnt»  the  dr^ 
 
 finitiue 
 
I  of  Traditions  pj-j 
 
 I  fimtifte  fer.tence  offc  me,  who  ^onU  declare  yvhcther  counfctlor  hadnY'- 
 gfted  iiijtlyy&  ACL  erdwg  to  the  true  meaning  oft  he  Uvtincne  at  all^but 
 '  blohdy  debate  G~ f  erf et nail cofifii^l  e^chft. rfn/ttg  togt  t  or  keepe  by j one 
 cf^irmcSi  th.it  rvhtt  h  his  lea;  tud  cotinfell au§uchcdto  be  his  ojtne^ 
 
 To  aaoid  thoijr  chgi.rb'Mes  and  intejiinc  cof;teKt/i>^,thc  re  yeas  r.cuer 
 
 jft afi) L.-n-m.kerfoJinsfle,  but  apfointcdfome goi'.err.ourtind  Ittdge 
 
 I  vho  fi.  onldjce  the  due  obftruatton  »jhts  Larves^Q;-  detcrmwe  all  doubts 
 
 1  that  njtght  artje  about  the  letter  andexpofuior.ofthe  Lc^iv^ho  is  there^ 
 
 I  ftrt  tailed  the  qutcke  andliuely  larv^andfljallwe  Chrijlt^ws  thinke  that 
 
 I  our dtutne  Li:w-malzer,rrho tnifviJdorf3e^care,ar.(ifroutdcr.ce,JurmouK- 
 
 i  ted  all  others^mere  then  the  heauensd«)e  the  earths  hath  left  his  go/den 
 
 \  iawesatr^ndcn,  to  be  interpreted  as  tt  fhould fee  we  bcjl  vnto  euery  one 
 
 I  fret  I  ndingfame  hidden  kncyvletigejrom  jve  k»otv  not  rrhat  jptrit?  no  m^ 
 
 it  cai.ntt  be  once  inuigined  without  too  tco great  derogation  vnto  thefo^ 
 
 ueratgne  prudence  of  the  Sonne  ofGod. 
 
 In  the  oldTefiamer.t^  rvhtch  yvas  bUtaflate  ofbcr.dage^  (^  as  it  were 
 axintrodutlion  to  the  new, yet  was  there  one  appointed  vnto  whom  they 
 "mere  commanded  to  repair e for  therefolntion  ofalldoubtfull  ca[es  con~ 
 ternir.gthe  Law:  yea,  and  bound  {were  they  vr^derpatne  of  death)  ta 
 fiai  d  tohis  dete? mtnatitn'y  andjhalwe be  fo'fmple as  tejt-ffer our fe lues 
 to  beperfwadea,that  in  the florious fiat  e  of  the  Cijpell,  ploti  ed  and  fa- 
 med by  the  wife  dome  of  Cod  htrnfelfe^wrfe  orderfht-ld  be^takenfc  r  this 
 htgh  point  of  the  true  vr.derfiandingof  the  holy  Ctffellitfelfe^  being  the 
 itfe  andfoule  ofalltloe  refif 
 
 R,Abbot. 
 
 It  is  truly  faid  by  Thomas  ^^uinas,x.hix  *  in  propriety  cfjpeeches  we  »  ThtM.^tjwr,. 
 4re  not  onely  to  regard  the  thing  fignifed,  bu^^aljo  tht  mamu  r  of  fig*,  tfica-  /rJ^.f. /t^ro- 
 //<7«.A  Ipccch  may  be  true  &:  yet  rruc  only  in  ionic  nianiicr  ot  figni-/'^'"'"^'" ''"" 
 1  fication,whicIuhcrctore  in  propriety  of  Jpcechis  not  true,  bccaufc  ]'*m7iun'dtrdl 
 j  the  tiling  properly  &  ot  it  Iclfe  is  not  tliai  that  tlic  Ipcecli  import cih  f/r'/^',^^^^ 
 I  it  to  be.     Chrift,  isiiih  M.Bi/hop,  is  truly  called  the  rockc  oj  offence.  du'j-ir.,j.,tnS^ 
 I  Be  u  fojyct  it  is  true  only  in  lomc  manner  of  fignification,  in  v,  liich 
 i  itistliat  the  Scripture  \o  callcth  liim  j  in  prcprictic  of  fpcctliic 
 !  is  not  tiue,  bcccaulc  Chriilof  himfelfc  and  properly  is  not  l"o» 
 He  bccon.mcth  To  to  vnbelceucrs  oricly  by  tlicir  default,  and  tl  cr- 
 forconely  accidentally  andicfpet^iucly  isfo  tailed  ;rcta/!dc  the 
 
 Ppp  rcfpcft 
 
bPfal.M9.IO 
 
 fHr.dtrn.Vidit^ 
 tur  tlUs  muteri- 
 
 minisir^Jfe  ir 
 ijif'M  cjitidt»i 
 ijfdemliterU 
 ttttinctlfi'u- 
 
 o  5  6  GfTrmtions, 
 
 refpc£l,and  hee  connot  bee  truly  called  fo.    Eucn  fo  the  Scriptures 
 2iXtimkt:xm.itterofflrifebyi\\c  iniquicicand  importunitie of euill 
 men,andtochciiionelythey  arefo  called  whereas  in  tlicmfelues 
 they  are  not  fojbut  properly  feruc  for  the  ending  and  determining  : 
 of  all  llrife.Maiftcr 'Ptr)^>?J  tlierefore  mightiuftly  fay , that  they  are 
 falfly  termed  the  matter  ofjlrtfcy  hauing  refpeCt  to  the  affedlion  & 
 intention  of  them  by  whomc  they  were  fo  termed. For  tliey  who 
 gaue  this  name,  gaue  it  by  way  of  dcprauing  and  dilgracing  the 
 Scriptures,  whenbeingrequiredby  vs  toftandto  the  ludgemenc- 
 of  the  ScriptureSjthey  refuted  to  do  fo,  &alleadgcd  that  the  Scrip- 
 tures could  giuc  no  iudgemcnt,  but  rather  were  thcmlclucs  matter 
 of  controueriic  and  ftritcj  fceking  by  this  pretence  to  draw  all  to 
 the  determination  of  their  own  e  Church.  But  herein  they  offered 
 indi'gnity  and  dilhonour  to  him  who  hath  giucn  vnto  vs  ^  his  word 
 to  be  the  Iwnterne  vnto  ourfeets^  e^  the  light  vnto  ourfiepjieSyby  his  pre- 
 cepts to  get  vnderjiading  to  hate  althe  rvaies  ojfalfljood.  Froward  men 
 may  take  occa/ion  to  itriue  about  matters  of  the  Scripures,  wlicn 
 notwithftanding  the  Scriptures  cleare  thofc  things  whereabout 
 they  itriue,  ^  The  Scriptftres,  faith  Tcrtullian,y^<f»»tf  to mimfier  mat' 
 ter  to  heretik^s^butyet  they  are  to  bee  conniEledby  the  fame  Scriptures, 
 Wliere  there  is  in  the  heart  humility  and  obedience  to  the  word  of  • 
 God,  there  queftion  and  controuerfie  foonc  endeth :  but  where 
 there  is  frowardnclTc  and  felfewill,  there  will  be  no  end  of  conten- 
 tion,howfoeuert!iere  be  apparent  conui6lion.   To  leaue  this,&  to 
 come  to  the  matter  ipecially  in  hand,it  feemeth  that  -.J^i.Btpjop  bath 
 much  forgotten  what  he  was  about, The  matter  in  liand  is  to  prouc 
 rr4^/fw«;,thatis,do6lrincs  of  faith  bcfide  the  Scriptures,  &  he  ma- 
 kethhere  along  difcourfc  concerning  the  mcanes  of  attaining  to 
 the  vnderrtanding  of  the  Scriptures.  Let  that  mcanes  bee  what  it 
 may  bej  in  the  true  vnderrtanding  of  the  Scriptures  there  is  no  o- 
 ther  but  the  do6lrine  of  the  Scirpture;  and  what  is  that  to  their  tra. 
 ditjons?  In  this  argument  he  &  hisfellowes  kccpe  their  woontthat 
 is  to  trifle  and  ^y  nothing  to  the  matter  whereof  they  pretend  to 
 fpeake.  Yet  to  follow  them  in  their  own  fteps,  the  quertion  is  of  the 
 true  interpreting  and  expounding  of  the  Scriptures,  It  is  apparant 
 they  fay,  what  the  Scripture  faith,  but  it  is  doubtfull  what  itmca- 
 iieth.There  be  many  difficulties j  fomc  expound  one  way,fomc  ano 
 tlier  way,  hut  how  is  it  to  be  knowne  who  expoundcth  the  right 
 
 way? 
 
of  Traditions.  ^5:7 
 
 way  ?  M,  P^r;^>/vbringcththcm  in  playing  their  old  trump,tlutvsc 
 mult  IvMt  rccourle  to  tlic  tradition  ci  the  Church,  imitating  tlicrc- 
 in  the  old  herctikcSjVs  liofc  allegation  was  as  Ireti/cfis  rccordcth,that 
 ^  hji  the  So  i^turcs  the  trtteihcoHldnot  Ifccfs^itidoht  bj  them  th/!t  rverc  d  irer.iib.^.ti^.% 
 iinorantoftrdMtior..    To  this  M.Verkjns  anfwcrcth,  that  the  Scrip-  f  "''""/"-"'»'• 
 turc  It  Iclkoeciarctlntownc  meaning,  ilwc  obicruc  the  analogic  4ff»«/-(i«r#»»f.»». 
 of  faith  gathered  cut  of  the  manifcft  place;;  of  Scripture,if  we  vv'eigh"'^'j'"^'^"^|J^*'JJ^ 
 the  circuir.ilanceol  the  place,  and  fignificationotthc  vrords:  if  we  ^i.m  «»";»/«'«*** 
 diligcntl)  weigh  and  ccmparc  one  place  with  another,  andvfefuch  ^I'lrj!'".'/!!^ 
 other  hke  hclpes  as  the  Scripture  yceldeth.  With  thelc  wordcs  M,'r*d,t,*r,m». 
 EiP^tf  notably  pla)  tth  the  lycophant,  as  liM.  *jPerkwj  hereby  affir- 
 mcil^thiit  cue  ry  chnfrian  man  by  the(e  mear.es  is  enabled  U  ludf^e  iff  huh 
 .  is  the  trucjtr.ce  cj(^nj  dotibtfuUcrhArd  text, that  eueryfvffle  man  fur  ^ 
 nipped  rvii  h  theje  t  hrce  rules ^  is  able  to  refohie  any  difficult ie  in  thejcrif" 
 thresrthatjceuer.     Againft  tins  Jice  bringcth  in  tlic  confcflion  olS. 
 xAti^'r.e^  that  alter  To  long  Itudy,  the  things  which  he  knew  not  in 
 the  Scripture,  were  more  then  thofc  which  he  did  know.  Thus  he 
 fctrcth  vpa5,  ^;<>//«forhimfelfe,  and  beftovveth  himfeifc  very 
 valiantly  in  runiiing  at  ir.  But  where  doth  CJ^.  'Perkins  profcflc  this 
 cflfc6t  of  thofc  three  rules  with  euerj  chnjliafj  man^euirj [imfle  man^ 
 nay  where  doth  he  affirme  fo  much  of  any  learned  nian^bc  he  neucr 
 fo  learned  J  Hcc  fettcth  dow  nc  thole  rules  as  S.  ^uUtr.e  doth  the   « 
 /ameand  many  other,  as  ncceflaiy  helpes  for  the  fearching  ol  the 
 truth,  and  by  the  cxercifc  whereof  men  ihould  labour  to  profittc^c 
 grow  in  the  vndcrftandingof  the  Scriptures^and  may  attame  to  the 
 knowledge  of  that  truth  that  is  neceflary  tolaluation,  but  fane  was 
 he  from  conceiuing  that  which  C^,  j5;y2'<'/ Ipeakcth  of,  ih^x.  euerj 
 ftmph  mr.n  mfj  therby  refolue  alldtjficHlties  yrhatfoeuer,  M.BiJhep  for 
 theactainiiigofthe  lence  of  Scripture,  referrcthvs  to  their  Judge, 
 and  tc  the  traditions  ardaurcUnt  reccrdes  cfthe primttifie  Church,  t§ 
 ihofe  auKCient  ardhtly  comment ariei.BuX.  is  he  (o  witlcflc  as  to  thinke 
 that  any  man  vfing  this  dire  6f  ion  of  his,  (halrtjc  thereby  enabled  in 
 the  Scriptures/o  rejt  lue  all  difficulties  what/oeuer  ?  If  he  will  haue  no 
 fuch  fantalticall  paradox  gathered  of  that  which  he  faith,  why  doth 
 lie  lay  the  imputation  of  it  vponi^.P^r/^w/,   v\hcnitfollowcth  no 
 more  of  A/.  Teri^ns  fj'ccchcnew«iy,  then  it  doth  of  his  the  other 
 way  f  Asfcrhi$c^ucfticn,>r^;  the  Lutherans  notwithftandingthc/f 
 rul'csj</tf  vndtrjidrd  the  Scrtfturesm  cne/prt,  the  CMniJlsM/ttran*' 
 P  p  p  2  '^. 
 
95'S  OfTraditms, 
 
 ther,  the  ^nabaptijis  a  third rvaj^yic  anfwcr  him,that  in  Ws  qucftion 
 there  is  more  malice  then  wic»  Wc  aske  him  the  hke  quellion,  how 
 it  commcth  to  palTe  that  notwithftanding  their  rules  &  direftions 
 yet  ail  thefc  differ  from  them  in  the  expounding  of  Scripture?Now 
 as  he  willanfwer  that  notwithltanding  their  dircftions  be  true,  yet 
 that  cannot  hinder  but  that  heretickcs  will  difTent  from  them,ro  we 
 anfwcrhim,  that notwithaanding our rulesand  inftruaionsm  this 
 bchalre  be  true,  and  taken  fromthccouilcof  theauncient  Fathers 
 yet  that  cannot  let,  but  that  PopiOi  heretickcs,  and  feltc-willed  Lu- 
 therans, and  foolifh  mad  x^nabaptifts  will  diflcntfromvsjf  he  wil 
 fay  that  albeit  all  thefe  difl'ent  from  them,yct  they  thcmfclucs  agree 
 m  one,  tJic  hke  will  be  fayd  of  all  other  parties,that  albeit  others  do 
 vary  trom  them,  yetamongft  thcmfclues  they  vary  not.  It  is  there- 
 fore no  more  preiudice  to  our  rules  that  others  difl'ent  from  vs,  then 
 It  IS  to  Papifts  that  we  diffcnt  from  them.  As  for  the  Anabaptilts, 
 let  iiim  not  put  them  to  vs,  bccaufe  wc.  wholy  deteft  them,  'but  ra- 
 ther take  them  home  to  them,  becaufc  beingboth  of  tliem  the  wic- 
 loka.544.  kcd  offpring  of  him  who  is  ^a  Unr,  tindthe father  ofMes,  they  hauc 
 both  learned  of  him  to  teach  men  by  cquiuocations  &  mentall  re- 
 feruations,  to  lye,  to  pcriure  &  forfwcarc  thcfelues.As  for  our  ownc 
 country,wc  muft  tell  him  that  the  diflcnfion  betwixt  Proteftants  & 
 ^  Puritans,  was  ncuer  fo  mortal!  and  deadly  amongft  vs,  as  was  the 
 diffention  of  the  fccular  Priefts  &  lefuites  amongit  thcm:thc  one  in 
 no  fort  to  be  copared  to  the  other.  If  there  might  be  fuch  a^arboilc 
 more  then  helhfh  or  dcuillifh  amongft  them  without  preiudice  of 
 their  rehgion,  what  preiudice  fhould  it  be  to  vs,  that  there  is  fomc 
 matter  of  difference  amongft  vs  ?  He  will  fay  that  the  maine  matter 
 amongft  them,  was  butamattcrofcircumftance  &ofgouernment 
 and  fo  his  wifedome  knowcth,  if  he  lift,  that  the  matters  of  contro- 
 ucrhe  amongft  vs,  are  oncly  matters  of  ccremonie and  forme.  Hec 
 will  fay  that  they  all  accorded  in  the  religion  cftabliOied  by  the 
 councell  of  i>ent,  arTd  fo  let  hln  knowe,that  wc  on  both  parts  fub- 
 fcribe  to  thelamc  articles  of  religion  eftabliflied  amongft  vs.  *  He 
 will  fay  that  there  is  fome  controuerfie  about  the  meaning  of 
 fome  ofthofc  articles  amongft  vs,  andfolcttchim  remcmberdiat 
 there  IS  great  queftion  ofthe  meaning  of  fomc  of  the  articles  of 
 the  Trent  religion  amongft  them.  In  a  woorde,  wee  are  able 
 alwaycs  toiuftilic,  thatin  fubftantiall  poynts  of  faith  thercisno 
 
of  TrAditiom.  ^  y  p 
 
 fo  great  difference  amongft  vs,  but  chat  there  is  greater  to  be  pro- 
 ued  to  haue  bene  continu;klly  amongllthem.  But  now  M.  B\(hop 
 hauinglightly  palled  oucr tliolc  obleruations  of  M. Verkins,  com- 
 methliimreltccolctvsdownca  courfcforthc  attaining  of  the  true 
 and  right  fence  of  Jioly  Scripture.For  the  riril  part  whereof,  he  be- 
 ftirretli  his  Rhetorical  1  Itumpes  by  way  of  declamation,  to  fliew  v$ 
 hovvnecefl'aryitis,thatinthc  Cbriftian  church  there  fhould  be  a 
 Iiidge  for  ilic  deciding  and  determining  of  controuerfies  and  que- 
 ftions  tiiac  arife  about  the  Scriptures,and  if  in  matters  of  temporall 
 inilicc  ludgcs,  be  appomted,and  euery  law-maker  doc  ordamc  go- 
 ucrnoursandludgcsfor  the  dcclarmgandexccutingof  hislawes 
 and  God  tookc  this  cour(e  amongft  the  'people  of  IfracI  in  the  old 
 Ceftamenc,  hcc  tellethvsthatfurely  Chrift  in  the  new  tellamcnt 
 would  not  leauc  his  church  vnprouided  in  this  bchalfe.VVhcrc  wc 
 will  fcemc  for  a  timc,not  to  know  his  mean  jng,but  will  fimply  an- 
 fwcr  him,  that  Chrift  in  this  bchalfe  hach  prouidcd  for  liis  Church, 
 hauinggiuentiicrcto^  Tajiours Andteachcrsfor  the  gathering  toge-(^f\\t.\.\\.yx, 
 ther  cfthe  Saints,fcrthe  rpcrke  of  the  mimfiery,nt)djor  the  building  vp 
 cfthe  body  of^^hriJi^ti/Jwe  allmeete  together  in  the  x/mty  of  faith  and 
 k^jovfledge  ofthefonne  ofGodvntodferjit  man. As  in  ciuiU  ftatcs  there 
 are  appointed  magiftrates  and  goucrnoursin  townesand  cities^for 
 the  refolution  and  deciding  of  caufes  iand  queftions  of  ciuil  affaires, 
 foJjath  God  appointed  tlicminiftcrs  ofhiswcrd^  euery  one  accor- 
 ding to  the  portion  of  the  Lords  flocke  cdfUpttcd  vntohim,  to 
 deliuer  what  the  law  of  God  is,  and  to  anfwer  and  rcfoluc  cafes  and 
 doubts,  as  touching  faith  and  duty  towards  God,K  to  be  able  to  ex~%  Tii.[.>. 
 hcrt  ntth  rvhi/fome  dcHrine,  and  to  imprcue  them  thatjpe^kf  'gainfl  it; 
 to  be  the  fame  to  tiie  people,  as  God  of  old  required  the  Prielts  to 
 be,  ^  The  Trcifis lippes  [hould  preferue  kffowlcdge^  a>:d  men  PistUd h  Mal«ch.»,7. 
 feiks  ^^^'  i'^Vfat  his  mouthy  for  he  ts  the  mejfexger  of  the  Lord  ofhcfies* 
 If  ottlicfc »  any  artfe  jpcakingpcruerfe thtrgs  to  draw  T)ifttples rfter  j  Aa$.jo.;o. 
 f/trwjtiie  reft  arc  warned  **  total^heedetotheL'rdsJlocke,3Ui\  ther-  ^  Ver.:«. 
 fore  are  bvcomon  fontence  &  iudgcmenttocondtmne  Inch  that 
 thereby  the  people  of  God  may  take  knowledge  to  beware  of  thein 
 But  iim  the  Church  any  controufrfic  or  queftion  depend  parts  be- 
 ing taken  this  \»'ny  &thatway,(othatthe  vnity  of  fanh  andrcpcc 
 ofthc  Church  IS  endangered  therby,theexair.plcot  the  Apoftlcsis 
 tobcimitated,andinfolemncalVcmbly&  councell  the  matter  is  to 
 
 Ppp3  be 
 
o^o  OfTrdditiom, 
 
 be  difcuflfed  and  determined,  the  Biihops  and  Paftors  gathering 
 themfclucs  together  cither  in  lelVsr  or  greater  com  panic  as  the  oc- 
 cafion  doth  require ,and  applymg  thcmfelues  to  doe  that  that  may 
 be  tor  the  peace  and  edification  oUhc  Church,  And  this  hath  bene 
 iDeuM7.8.g.    ^^^^  ^^^^  *^'  %^'^h'  Chriltian  Princes,that '  as  amonglt  the  lews  there 
 •.chron.ig.?.    was  a  liigh  court  of  iudgement  eftabUilied  for  the  matters  of  the 
 Lord,  to  tiie  fentencc  wiiereof  they  were  appointed  to  Itand,  yea 
 andhethatdidpr(?/»w/jf«o^(?;opporehimrelte,  was  to  die  for  his 
 contempt  j  fo  there  fhould  be  in  their  Chnitan  States  confillories 
 ofiudgement^alTembhes  and  meetings  of  Bifhops  for  confidering 
 and  aduifing  of  the  caufcs  of  the  Church ,  and  what  could  not  bee 
 determined  in  a  leller  meeting  fhould  be  referred  to  a  greater,  to 
 a  Councell  prouinciall,or  nationall,or  gencrall.  By  their  authorieic 
 they  haue  gathered  them  tcgether,th€y  haue  Ibmctimes  bin  thcm- 
 felues prefcnc  and  fitccn  with  them  as  moderators  and  after  asprin 
 CCS  haue  by  their  edi6ls  ratified  and  confirmed  what  hath  benca- 
 greed  vpon^as  we  may  fee  in  ^(^onftantine  the  great  m  the  Councel 
 taEufeJevtta.    ofNiccjin"  Co;;J}yWttne thc  fourth  inthefixtSynod  atConltanti- 
 KS'/i'S'^i' "^P^*^  "^  TruUojino  Reccarednsthc  Kingof  Spaine  in  the  third 
 cipcre,  via[fi>n     Councell  of  Toledo.  Now  therefore  albeit  the  Empire  being  diui- 
 bIrtS^-qwd%fe  ded,and  many  Princes  of  diucrsdiTpofi-tionspoITeiring  their  (cue- 
 finu'ret  eioa;t>.  ^     fall  kuigdomcs  and  ftatcSjthcre  be  no  cxpeftation  or  hope  of  a  ge- 
 ^hlTrtuPr^fi'    nerall  councel  yet  MXtfhop  fecth  that  we  hold  it  neceflary that  m 
 izntc eojempi      cucfy  Chriltian  f^^MB^re  iLould  be  ludgcs appointed  for  the  cau- 
 t',&c.c!n'JJ-    les  and  matters  of  tiicTord  and  of  the  church,cucn  as  in  our  cliurch 
 ""^ndJ^''rm"erai?°'^  England  we  haue  our  fouer^igne  Synods  prouincical  or  natioall,. 
 f*>,aton(r>,.         die  fentencc  whereof  we  account  fo  waighty,  as  that  no  man  may 
 i^iccblomZ'li.  ^^^^  ^P^  P*^"^  °^'^^^  ^°"^^  prefumptuoully  to  gainfay  the  fame  But 
 gim<msfuifoetifi.  yet  withall/or  the  excluding  of  his  iflue,hc  mult  vndcrftand  that  in 
 ZZrTJUlZit,  caufes  &  matters  of  faith  and  of  the  worihip  of  God^we  make  tiiefc 
 irc.2trt$t,         to  whom  this  iudgcmcnt  is  comited,  not  lawgiuers  at  alljoxxx.  ludges 
 only  .As  therfore  the  ludge  is  not  his  owne  mouth  .but  the  mouth  of 
 i^tf/rfw^inotto  fpeak what  he  likcth,but  what  the  lawe  dirc6teth  nor 
 to  make  any  other  conftruftion  of  the  law  but  what  is  warranted  by 
 the  law:  eucn  (b  the  ludge  ccclefiafticall  is  to  be  the  mouth  of  God^ 
 pEzech.ij.j.      not P  tofolloro h'ls orvnejpiritfiiot  1  tojpeake thevifton  cfhts ow.Kchart, 
 <^  i«i  tm.aj.i  tf.  i^^^  ^^f  ^jr^jjg  f^gi^jij  QJfljg  Z«  W^neither  to  make  other  interpretation 
 
 of  the  lavrs  of  Qod  then  by  the  fame  lawcs  can  be  iuftified  &:  made 
 
 good 
 
OfTrnditiom,  06 1 
 
 good.  Thuswcfcc,thatasGodtycdthe  Icwcs  to  the  fcntencc  of 
 chcPricftcs,  lb  he  rcquircth  the  fcntencc  of  the  Pi  icrtcs  to  be  accor- 
 MngtotheltnvJ  Accordthgtothe  law^ivhich^iarv)  theyjhall  teach  thee  iDtut..7.ff. 
 tkouJhMt  do :  thoufliiilt  not  decline  from  the  thing  which  thejfljall  (hewe 
 thce»   f  The  Hebrew  glefe,  faith  Lyra,  here  teacheth,  that  if  they  Ctyt0  / ,      ,  . 
 thceythat  the  rtght  h,:na  fs  the  Ujt,cr  the  left  the  right  ^  thtsjenter.ee  ts  tt  dn  nfUjfA  H,krm 
 b:  holder, y  ychtch appear eth  to  be  mar,tfejilyfalfe,  (aith  he,  becaufe  the  '^YafdVx?Zt' 
 fentence  ofy.o  man  ts  to  be  holden  of  what  amhorttie  fo'cuer  hee  bee,  if  it  /■'■'P'',x,i/i,„j}rs 
 
 do  mayAfej}'y  containcfalJhoodanderroHr^andthis  is  flaine  bj  that  that  ut.'u'Ju^^^^ 
 is  put  before  t^  the  text,  7  heyjhalljhew  thee  the  trath  ofindgemeKty  and  ^f'^f  •••< '  «tm/,. 
 it  afterwi.rds  nildcd^hey  jhallteach  t  heegccordtrg  to  the  law,  wherebj  f!„unu^„uii!!i"^ 
 ittspLtn:  that  if  they  fay  any  t  hin£  f a/ feJ'cr  decline  r?7anffefily  from  the  '■'"'"'''  <■«'»/<'"'» 
 law  oj  Gca^  thej  arc  not  to  be  henrki  ""^^  t^^to,    it  is  not  t  Jicn  lo  to  bee  ten.nd^jjicontwt' 
 conceiucd,  as  that  obedience  fliouid  bee  abfolutcly  due  vntothcni,  "!,t7r!!'v{f'^''^' 
 bcccaufcas  in  the  ciuill  ftace  there  may  bee  corrupt  Judges  ihzt  &  ho.-  p^utfer 
 vvreft  tlic  hw, and  clue  I'entencc  asainlt  law,    fo  there ma\  be  cor-  ^'l.'T,°^f*^ 
 rupc  ir.cn  alio  in  places  or  EccleiiJiiticall  ludgemcnt,    men  mere  at-  indu^iunt  t.bi 
 iccicd  to  their  ou  ne  will,  then  to  tlic  woord  of  Godjfeckmg  ratiier  ^''^lywl'S^r 
 themlcIucsthenlcfusChrift.    It  is  therefore  to  bee  obfcrued,  that  £'d,cucrintt, 
 as  m  matters  of  ciuili  iuftict,  fomc  ihinges  there  are  in  the  Law  fo  Ex'qmi'plT.'JI^id: 
 clcare,  that  if  the  fentcnceot  the  Judge  be  contrary  thereto,  cuciy  I' '^' •"".'*'/-'» 
 man  may  dilcernc  and  Ice  that  he  fwsiueth  from  ihc  truth ,  neitJier  u^/Domamftfii^ 
 will  a  man  take  it  to  be  law  which  the  ludgc  pronounccth,bcecaufc  "•">«»  *udmdi. 
 his  ovvne  eyes  percciuc  the  contrary :  fo  thole  tliiugcs  that  conccrnc 
 faith  and  religion  tovvardes  God,  fomc  ihingcs  by  the  Scripture  it 
 felfc  are  fo  apparent  and  planc,as  that  ic  is  maniteft,that  not  for  any 
 ambiguity  nuhcmi'ciues,  but  by  the  iniquity  and  frowardneflc  of 
 men  tiiey  are  called  into  qucftion  :  and  that  to  qucftion  the  expo- 
 fition,   is  nothing  clfe  but  to  feekc  collufion.  In  which  cafes  the 
 ludge  Jiath  no  more  to  do,butto  deliuer  the  preremptory  fcntencc  t^^Ms.d,b.,ft.ctH 
 of  God  himfcltc,  '^nct  r#  weigh^Z-S  S.AfiJlme  faiihj^A-r  to  recog^nsue  .\nd  ^c^-/*.  >.  »-^  *• 
 4tck>J<:wL'dge  what  the  Lord  hath  Mready  weighed.    5'cmctiir.es  mat-  ^iJ^Tni'r,f* 
 tcrsare  more  Jiard  and  doubtful!,  not  lomuch  haply  otthcniklucs,  ''i\^^^"/l"'^^ 
 as  by  mcancs  ofoppofitionandcontradi£lior,and  therefore  arc  net  u4^%-.d^J^' 
 fo  readily  plaine,  vntiil  they  be  made  plainc.  For  the  explaning  and  Zu'ldlulii^t 
 declaring  whereof,  the  Church  as  the  ludgc  is  to  vfe  the  iielpe  ct  the  »pf.r,jAT,i,^ntf' 
 law  it  ff  Ifir,  that  is,of  the  holy  i'cripturc,  and  to  that  purpolc  to  ap-  '■''^■ 
 ply  the  rules  bctore  cxprcllcd.and  fo  not  by  mcerc  aut]iority,biit  by 
 
 p  p  p  4  telb- 
 
o6  2  OfTraditims, 
 
 tcftimonic  and  warrant,  to  appro iie  to  theconfcicnccofcucry  man 
 the  fcntencc  chat  ihall  be  giuen  for  determining  the  thing  in  doubt. 
 lomf.'i'ndtb'!u'  " "By  the  two  teJiamentS)  faitli  Origen.euery  wtrdthatpertaweth  to  God 
 ti}*mtntu  licet  ^^j  hefeoTchcd  oHt  anddifcHJfedyar?d  aUklioTvledge  of  things  ma)  he  t4 
 'JdD^iietrhnct  re  k^nfrom  thcm^  and  if  there  be  any  thifjg  further,  which  the  holy  Scrip- 
 <juirt&difeitu at^  ^^^^  dcter/»:»eth  not,  there  oaght  no  other  writing  bee  receiucdfor  ah- 
 rumfiicnuam  cap,  thorttj  of  knowledge^  but  what  rem zincth  wfm '//?  referne  to  God.  *  It  is 
 f'^'*lf7$d[Td,-  ^'ce^aryfor  t;^,laith  hcythat  we  call  the  holy  Scriptures  to  wttKcjfefor 
 mn4  fcriptura  de  oHrJenccs  and  cxfoftions  withoHt  thefi  wttttejfes  hafte  no  credit,  y  Wee 
 Tertt$1!fl^*de  'w^A  ^'^^^'i  '^=^ 3i3,3iii\y  forwttnejfe ofaZ/fhewordf  whkhwevttcrtntea- 
 bttAixutherirati  chtngy  brtngforth  the fcnce  of^cripture^as  cofirmingthe fence  which  wee 
 ^cMirl^erl'^Dtl  deliuer  '.for  as  all  the  gold  wmch  was  without  the  tempts  was  vnholy,  [9  . 
 rtfernemM.         cHerj  fence  whtch  tswithoHt  the  hclf  Scripture.  tho'Aohto  ftme  it  mat 
 
 T,lilinUrev^M-    r  i      ■      1  I  II         t  ,         ■  i     r    1      n  J!\ 
 
 z.Neceff'eefi ntbujeem; aamtrabie-,  tsvnhoiy,  beeaufetttsnot  contatied  oj  thejcnceoj  i 
 
 ^'^^rTnt^-^>-  ^^^*Pf^^^>  which  is  wont  to  make  holy^onely  that  fence  whtch  it  hath  in  it 
 
 tJe.Senfa*  qA'ppe/elfBy  this  tule  thc  iudgemcnc  of  the  Church  is  to  procecd3&:  fo  to 
 
 "SS^bMSL  ^^"^  ^^^^  S'^^ °^ interpretation,  as  that  he  that  gainfaieth  may  be  con- 
 
 ntnhabtntfidem.  uiftcd  as  by  thc  tcftimony  of  God  himfelfc,  and  they  who  haue  not 
 
 a  (S^w^ifl  ^^^  g^^  of  interpretation,  may  yet  fee  and  pcrceiuc  that  their  conftru 
 
 jimonrnm  omnium  ftjons  and  cxpofitions  arc  accordingto  thc  Scripture,    Now  if  thc 
 
 //ri^wTffi«4  Church  in  thciraffirmingorcxpoundingjfhall  contrary  that  which 
 
 prtferrtfenfifirip  ^hc  Scripturc  hath  manitcftly  taught,&vnder  pretence  of  bcingthc 
 
 *m7Jem  q'Jlm  ex- 1  udgc  in  thc  caufes  of  God,  fliall  mdgcagainft  God,  what  ihall  we 
 
 fon^uifenfum.si  tjjgn  do?SurcIy  as  a  priuatcman  may  by  ordinary  knowledec  of  thc 
 
 rumq^odqinidfue  law,De  aolc  to  acculc  a  ludge  or  high  crealon  agamlt  his  PrincCjeuc 
 
 n!n%7tlihficl'"  *°  ^"  ^^^^  ^^^^  *  priuatc  manne  by  ordinary  knowledge  of  the  law  of 
 
 ta^jc  omw     God,may  be  able  to  accu(c  thc  Church  of  high  treato  againft  God. 
 
 fji^  5Srir     And  as  it  is  ridiculous  in  cafe  of  trcafon,  to  ailcdge  tiiat  it  belongeth 
 
 s^r.ptuTAm ,       to  the  ludgc  to  giuc  the  meaning  of  the  law,  and  to  leauc  him  at  li  - 
 
 ITZtieltT*'  ^^^"^  to  expound  it,that  it  may  reft  therupon  whether  his  own  fa6l 
 
 ^H<b^fda>?t,ienefi  bc  ttcafon  or  not;(o  it  is  inhke  fort  ridiculous,  to  ailcdge  that  it  bee- 
 
 {7nti»eS'^liTfi4  longethto  the  church,to  make  thc  meaning  of  the  Scriptures,  chat 
 
 s.cripturAq^4     thc  Chutch  is  iud2e,«&  it  muft  reft  in  the  power  thereof,  by  cxpoun 
 
 f,ifumpi<,ai^c*r*  ding  the  Icripturcs  to  determine  whether  that  which  it  felte  coman- 
 
 HAemmf,h<ibeu  dcth,  bc  offcncc  toGod  Or not,  TheChurcliindeedcis  Iudge,but 
 
 tyed  to  bounds  of  Lawc ;  if  thc  Church  ludgc  againft  thc  cuidencc 
 
of  Traditions.  p5j 
 
 cf  ihebw,  then  Gcii  liimfellc  by  his  ownc  worJ  is  to  be  the  ludgc^ 
 ForwhaCanablurcliticfhallitbeturthcr  to  require  a  ludgCjwJicrc 
 Godhimfclte  hath  ponountcd  a  Icntencc,   or  to  require  attcra 
 meaning  where  the  Lavvlpcakethasplainely  astlx  ludgccan  dc- 
 uiic  to  fpcake  ?  When  the  ludgcs  of  tlic  people  of  the  itvves  fayd,  ^  gf,  ^  ^  j 
 "^ ^ co»fedcracteyMn\  E/ajfthc  Ptophttcrycdoui,/a]/»ot,^ ca^fedt-  »Vtr.io. 
 radfj  that  is,  followc  not  them  that  leadc  you  to  leagues  and  couc-  c  ver*7^!   '  * 
 nants  with  idolatrous  nations,  who  was  to  bee  the  Judge  betwixt  «*  '^'"■4. 
 them?  Eftiji  [inhtotheipco^lci^To  the  Lw  a>7dto  the  tcjitmofiic  :  /f.ohn.V.'jg*' 
 theyffeakt'  not  according  to  this  wordcy  it  is  becattfe  there  ts  no  light  tn  8  optar.ctntrM 
 them  VVl'iO  was  to  be  the  ludgc  when  the  Proplict  h  remu  faid  one  v,idxcn».[utt\ 
 thin^, and  "^ihe  1  riefis and trophets  who  werctlie  ludaes, faide a-  ^;'"^'i""*'f^"' 
 
 I         ■>  T-i  r      I  /  •  I  ;  \       r       I     ^  r  licet,  lnt<r  i.cit 
 
 notner  r  Ihey  laidj '•  Thumantsivorthytodie:  heiaith,  Jf  ye  put  rrjc  vc^rutn,irnom 
 t9deAth,yefbaUbrtngtnnocer:tblondvpoHyoHr fines.  Who  was  now  ''I'/alfL""^,^ 
 to  be  ludgc  betwixt  them^Surcly  none  but  ^the  lawes  which  God  had^ram  anms 
 fet  before  them,  to  which  he  calieth  them  :   ^  the  couenant  whtch  he  Su'/r'liJt^i't'Z 
 commaHndeU  their  Fathers  whenhee  brought  them  out  of  the  land  of  "o^"  ■•'»'«<■•*. 
 Egypt.WhcD  our  Sauiour  Chrilt  ftood  on  the  one  fldejand  the  lud  'fHmwS^''rcr'di 
 ges,  namely,  the  high  Prielb,  and  5'cribes,  and  Elders  of  the  people  /«•"'«''»"  J"' 
 on  the  other  fidcjwherc  was  the  ludgc?  ^  Search  the  Scriptures,  {i\:h  ^fJudt'ilJiT 
 our  Sauiour  ChrilV,/<7r  they  are  they  that  tefttfie  ofme^    Wee  fee  the  ^^^^^'^"^  ?^  Vi"^' 
 higheft  court  of  iudgcmcnt  vnder  hcauen  pronounceth  feniencc  a-  D,fcru  cjntrr.dJ 
 cainit  the  5"onne  of  God.God  indeed  had  appointed  tiicm  for  lud-  '/'""''■^•/^•'i-- 
 gcs,buttherighteouineiTecfthecaufeof  Chrill  was  not  tobeedif-  >.ojf, fuutA 
 cerncd  but  onely  by  the  Scriptures.Thus  it  hath  bene  in  the  Church  2jf3i<L'w! 
 of  Chriihthe  Donatilts  on  the  one  fide  affirmed  thcfclues  to  be  tlie  chr,jUar.,bspt,f- 
 Ciiuich :  the  Catholike  and  godly  Bifliops  affirmed  the  Ciuirch  to  7u'dcfa7unuu' 
 be  with  them :  whom  did  thele  godly  Fathers  make  the  ludgc  ^Op-  i»»-F<>"r:trrp„r- 
 tatHs  f  peaking  of  a  mainc  qiicftion  betwixt  them,  whether  lie  that  \  ah^n^tr.dM  ,]i 
 was  already  baptized,  though  by  an  heretickc,  might  be  baj.  rizcd  ""•'••v.J«f  t ;  o^d 
 agai nejfaitli;^  Toufy  it  is  Uypful^andvue  fay^u  ts  not  t.:vcfidLBenveey.e  ,aium,  (k^, /;_-/,- 
 yjhrM IS lavrfuLtind  sur^it isnotLvfuLthe  peovles  feulesdo  w/iHir,Let  ":'" '"'  V  '^'""'^'* 
 none belteHeyoH >. or vs'.voe are i.llcontertious me. Judges m:-ijt bejeught  mtjmxm, ^ctr^* 
 for'.tfChriJltOKs,  they  cannot  begmen  of  both  fides :/  r  truth  t<hi>:d>  ed  'Z[Tr!r,fiZ^t°t,, 
 ty^f^tciions,  A  iudge  wit  hout  muji  be  fought f  ritfa  Vagan^  h'c  cantor  /« tnEwm^tUt 
 ki'ow  the  Ch'ijitan  myftc  ries  '.tfsUw.he  is  an  o.emy  of  Chnfit^n  bap-  '"?""■•"*'■• 
 tififie.Notudgementofthtjmatter'canbcftuttd  on  earth,  burf'oh-a' 
 u'e  Butwhyknotkweat  hcaue^whehtre  we  hah'  theteftamri'<tefCh'  ifl 
 
564  OfTraditions. 
 
 in  the  Gaffe  III  In  the  G  'ffell,  as  in  h',s  TeflamentyWe  are  to  enquire  dnd 
 fearchwhat  hiswtUis.  i  o  Che  like  cffe«n:.^';y/?/«  ipcakcth  as  couchirg 
 a  quertion  betwixc  iiiin  and  the  PcbgianSjWhcther  ciierc  be  finnc 
 in  infants  from  their  birih  or  not:  ^  Thts  ccntrcficr^sreqmriihaiudge 
 ir  clfJfT.ub.  I .  let  ChriUe  therefore  bee  iudge  '.  lei  htmjelfc  fay  whiU  his  death  fey  ucd 
 fp-  ^  ?.¥''-  ""''''for :  This  ts  my  bloud^Uiih  hccy  yvhich  ^ail  be  fliedfor  mar.yfor  remtf- 
 qu/rVjJi'ctur^o/ion  offinKes.  Together  with  htm  let  the  ^pofile  iudge^  becaufe  ^  hrifle 
 chnfiui  &  CM     ijtjfffgif.  fpe/iketh  aifo  in  the  Apofile^     1  bus  tiiey  made  no  doubt  to 
 ftcerttipfedicat    iTiakc  the  Jctipturc  the  I'ldge,  or  Chrilt  himlcitcin  the  Scripture: 
 ^Hui'd'^dS'  knowing  well  chat  the:  iudgcment  of  the  Church  m  i'uch  cafes  is  no 
 turn  uio,  &  ^fo-  Other  but  onely  the  pronouncing  of  a  ientcnce  already  giucn  by  tl-.c 
 t'^oflllTi^/il   higlieftludge.    Tochispurpofc  therefore  Iiec  icquircthoftheDo- 
 ^MtHr  chnjiM,    natilb  the  bringing  foorch  of  fuch  things  as  are  cuidc  nc  and  plaine, 
 ^''  bccaul'c  Chrifte  fomew here  or  ether  Jiath  plainely  fpokeii  whatfoc- 
 
 i  idfmdi  vt.it.  uer  is  ncceffar)'  for  vs  to  know.  '  This  I  fay  btforthand  andprofoHndy 
 ^Z^dfco7taii^p7o-  ^^^^  Tvemakfchcyfe  offachffeschesas^re  cfenandtf/amfefi.  IVeare 
 ^ono  vt  qujK^Ht  tofct  afidc  fHch  thwgs  as  are  obfciirelyfct  downe^attd  wrapped  vp  in  co- 
 jcfildtTJa^'.  ^^^^  ^ffi^^^^^i  andmAy  be  int.  rfreted  both  fore  our  part  andforthetrs « 
 i-e-     "  It  belongeth  to  acute  men  to  iuige  anddifcerne  who  doth  more  probably 
 
 interpret  thoje  things ,  but  we  will  not  m  a  cattfe  which  the  people  are  in- 
 ter ejied  in,  commit  our  dtfputation  to  fuch  conttntic  ns  *fwtty  but  let  the 
 mtintftji  truth  cry  andjhwefoorth,  ^eads  to  vs  thofe  thir.ges  that  are  as 
 plaine  as  thofe  are  that  wee  reade  to yoH,  Bringfomewhatthatnecdeth 
 notanymantoexpou^dit,  ThisisthecourfeofEcclcfiafticaliudgC'- 
 Hicnt :  by  this  tncanes  they  are  to  ft  oppe  the  mouths  of  contentious 
 men,  and  to  (atisfie  the  people  that  are  intcrcfted  in  the  caufe.  By 
 all  this  then  itappeareth,  that  God  hath  not  left  hisChurcIi  defti- 
 cute  of  authoritie  of  iudgemcnt,  but  hath  both  appoynted  Judges, 
 and  prefcribed  them lawes  whereby  to iudgc:oncly  that  wcremcm- 
 iPf«i.9x.i.  bci'jthatk  he  is  the  ludge  amongfi  the  Indg(rsy  andthcfentencemuft 
 be  his.  But  now  we  know  what  it  is  chat  LM.Btlhop  aymcth  at,  for 
 he  would faine  haue  it  conceiued.  that  there  fliculd  be (onie  one  10 
 be iudge,  and  that  one muftbethe Pope,  ihcy  name fbmetimes 
 the  Church,  and  fomctiines  the  Counccli^buc  the  Church  is  but  the 
 cloake  bagge,  and  tiie  Counccll  the  capcafc  to  cary  the  Pope  whi- 
 ther it  plcalcth  them^  becaule  neither  the  Church  nor  Councell  can 
 define  any  tiling  but  as  lliat!  be  pleafing  to  the  Pope,  The  Church 
 cannot  crre,  the  CounccU  cannot  erre^  but  the  rcafpnis ,  bccaufe 
 
 the 
 
ofTradftions.  965- 
 
 the  Pope  cannrtcrrc.  Sctafidc  the  Pope,and  the  Church  may  crrc 
 ;  and  die  Counccll  may  crre,  but  tlic  Pope  oncly  cannot  trrc.      'i  his 
 is  a  di  unken  tantie,  vvitldli*,  fenllclfc,  liich  as  tlie  auncicnt  Fathers 
 I  ncucr  iinaguied  or  dreamed  ot'",nay,vnvvorthy  whercot  tlicre  ihould 
 beany  cjacllion  whether thcle  godly  Fathers  approouid  itornot, 
 '  It  wc  would  argue  from  tlie  tcmporall  ltate,as  M.Btp?oj>  doih,  what 
 ;  ftate  is  there  cr  liath  bene  that  maketh  one  mannc  judge  and  inter- 
 preter ot  aii  lawcs  /Hce  nameth  ic  to  hauc  beenc  To  in  tnc  old  Tcrta- 
 j  mentamongrtthelewesjbuteitherheknowethnor,orimpudent- 
 !  ly  faliirtcth  the  Hone  inthat  behalte.  Forthelavv  oF  Mofh  did  not 
 i  luakc  the  iiigii  Priell  alo/ie  a  ludgc,  but  onely  as  elfe  where  it  is  ex 
 pounded^  //7(f<r/;///<r£>/V^<rw  that  were  appointed  ludgcs/or^//w<rr->  i.chro.jf.ri- 
 tersofthsLord.    Ihere  was  a  whole  Councell  to  which  thofe  cau- 
 fcs  were  referred,  and  by  common  conlijltanon  and  ludgemenc 
 things  were  agreed  vp on,  and  the  fcnrence  accordingly  pronoun- 
 ced by  the  Pneft,  He  had  not  to  (ay,  I  determine  tlius  or  thus,  but 
 as  we  haue  example  in  the  GofpeU,  he  faide,  ™  Wh^t  thmkeye  ?  as  be-     ^        ,^ 
 ing  to  hauc  conlcnt  of  the  reltbceforc  hee  could  giuealentencc. 
 Tiiercforc  Mofes  letteth  all  dovvnc  in  the  plurall  numberjas  of  ma- 
 ny, "  if  there  ari/e  a  mAttcr  too  hard  for  thee,  c^c.   thoufiiAlt  conn  to  n;Deut.i7. 1 .  ^. 
 the  Vrie^es  of  the  Lenites,  and  to  the  Indge  that  pi  all  bee  in  thofe  d::y^s^ 
 0Hidaskc  and thtyfljuUfhcw  thee  the  fentence  of  i:fdgfmenty  an.ithou 
 [halt  dee  arcori-tng  to  all  that  they  of  that  place  (Ijvilljh^  w  thee.    ^Accor' 
 ditigto  the  Uweyvhuhth'.y  PjaU  teach  theey  thou  pah  doe,  (trc.  Onely 
 becaule  the  lentcnce  in  common  agreed  vpon,  was  pronounced  by 
 the  Pncllasthe  thicfe,  therefore  it  is  added:  "^  ^rtd  the  manne that  ^^.^ ,. 
 pjJUdoprefun7pttfoul'.y,mt  hjarkey.hg  to  the  TrirJ}  ( as  toviching  mat- 
 ters of  the  Lord)  or  rt  f/?^  7  W^f  (^  as  touching  ciuill  caufes,  tor  wee 
 fccthcfetwo  plaincly  diihngv.ilhed  each  itomothcv tkit  K7.injhjll 
 dif.  Kovve  if  God  would  not  in  tliat  fmall  kingdome  hauc  all  to  de- 
 pend vpon  the  ludgemcnt  of  any  onc^  how  improbable  isir,  that  to 
 one  fliould  be  committed  a  iudgcnjent  of  all  matters  cf  ihc  Lordc 
 throughout  the  whole  world  ?  And  how  do  they  niakc  ic  good  th;ic 
 any  liicl)  power  or  authdritie  Ihould  belong  vnto  him  ?  Tluy  tell  vs 
 much  of /vrrr,  but  wee  find  not  that  attributed  to  Veter  which  tlicy 
 aicribe  to  the  J''opc,neither  do  they  giuc  vs  any  warrant  from  cl-.rilt 
 thattliatis  dcfccndcd  to  the  Pope  wiiich  is  attributed  to  1-tt<r^ 
 Surely  it  Chiillc  would  haue  haddc  the  Pope  to  lucceedcirtPf/'.'ri 
 
 place 
 
^66  OfTraditions. 
 
 place,  the  Popes  fliould  hauc  bccnc  qualified  as  ?eter  was.  But  we 
 
 lee  the  contrary  :for  amonolt  all  the  generations  ofmcn  finccthc 
 
 world  was,  it  cannot  be  fhev.  cd,  that  euer  there  was  fuch  a  fuccef- 
 
 fion  of  rakc-hels  and  hci-hounds,  fuch  monilcrs  and  incarnate  di^ 
 
 uels,as  haue  bene  amongft  them,  men  that  haue  giucn  themfclucs 
 
 wholy  to  the  deuill,  as  their  ownc  ftories  doe  report.  Heretickcs,  A- 
 
 poftataes,  Athcilts,  dogges^  moft  vnworchy  of  all  other  to  haue  the 
 
 •    Sunnc  fliinc  vpon  them,  or  the  earth  to  bearc  them*  ,Alfhonfns  de 
 
 Qfiflro  fayde  once ,    tliough  afterwardes  hce  was  made  to  vnfay  it : 
 
 P  ^Jp''^"f-^'       p  JVhen  as  it  is  certaineJhat  many  Popes  are  lo  vnlearned,  as  that  the  y 
 
 fontrahirefCum  Are  vtterly  tgnoTatit  oj  their  vcrj  (jrammer^  hovceccintt  be^  thatthty 
 
 f.nftetpiHresto-    n,gf^/^  (^g  ^^/^  fg  exttHndths  Scriptures  ?  S  urely  very  vnlikely  it  is. 
 
 rumadeoejp         ',,1,  V  LI  il  "^j"^  Ul'j 
 
 ,  u^era\cs,vt  and  who  doth  not  lee  it  to  be  the  molt  certainc  and  meuitable  dan- 
 Z7Z7i'^nTr7t,  gerofthe  Church,  that  the  moderation  thereof,  and  the  dctcrmi- 
 auifit,v:f^cr^'  ning  of  tlie  faitli  fhould  be  committed  to  one,  but  elpecially  to  fuch 
 p'STrr'  ^  '^^'  sone  ?  Gregorie'Qi\)^OT^  of  Rome  faw  it  well,  when  the  Patriarch  of 
 Tims  it  wss  Conftantinople  making  claime  to  be  vnmerfaWBiJhcp,  he  gaue  this 
 ac'fiift,  bT*  afie  r  ^ov  One  reafon  again  ft  that  vniuerfalitie,  for  that  q  if  there  be  on:  to 
 for  the  Popes  y^g  fjniHerfaWBtpJofi  in  hufull  mufi  bee  the  fall  of  the  v>hcle  Church 
 hiftri?aeTto  And  that  God  by  the  multitude  of  the  outrfecrs  of  his  Church,hath 
 If  auc  it  out.  prouidcd  for  the  fafetie  thereof,  Cyprian  well  obferueth,  who  one 
 Ep.-i  a  y'muerfi  wHere  affirming,  that  "^  the  office  ofBtfljopricke  is  but  ons^voherecfe- 
 ^/'^'{'"'^'t'"^''"  nery  Bifhop  fully  hath  hts  part,  and  therefore  fienifA' ioe  that  none 
 c»rrHi'.,qH*t,doi4  hatlitherein to  challenge prerogatiue  aboue  another,  addethrur- 
 lm7'tS!cadtt  ^'^^^  ^"  another  place,  that  ^  therefore  th^ corporation  of  Btfhops  con- 
 Etiib.h.Epi.in.  JlFiethofntany^thatifaKj/oneofthis  Collcdge  or  company  fh  all  aff ay  to 
 p^LuEf'/.'^L  ^^*»g  i**  '^^cjies,  and  to  rendandwaFie  thepocke  ofChrifl,  the  reftfhuld 
 vmuefituma  helpe ^andat good andcomp.-'Jfionate  Pajiors  {h^uld gatherthe Lordes 
 fa^I"^^''""  Iheepetnto  his  fold.  This  pi'ouifionot  God,  Antichnft  themanof 
 fideniib  lEp.}^  finnc,  the  Bifliop  of  Rome,  being  to  bring  the  abhominationofdc' 
 ifi'c7ry^frI^oJolation  into  the  Clmrch  of  Chrift,  hath  defeated  and  made  voyde , 
 r«w,«b-f.T/f/^««  challenging  to  himfclfe  Jone  a^  vniuerfall  power  and  authoritic 
 *htu/i>,fAcfu,e-  of  judgement  ouer  the  whole  Church,  and  vnder  pretence  thereof 
 ^reg>-m-chrf,u-  deuifing  flnd  cftabHfliingin  the  Church  whatfoeucr  he  lift,  to  the 
 rllf/Lr.f/MtX' I  difhonour  of  God,  to  the  peruerting  of  the  faith  of  Chrifte,  and  to 
 *ntc*teri.&  tjHsfi  j|,g  (leltru6lion  of  infinite  foulcs,  makino  a  meaning  of  the  woordc 
 mtfericoydestHes  of G  O  D  to  leruc  liis  tumc,  that  nothing  winch  hee  laith  or 
 i/mcMgJii^''''  <^o^'^  "^^y  ^'^^"^^  ^°  ^^  controlled  or  checked  thereby .   To  this  pur- 
 
 polc 
 
OfTraditions.  g^-7 
 
 pofetheyhauc  bewitched  the  worldc  to  entcrtaine  ihisparadoxe 
 
 which  in  the  old  Cliriltian  world  was  ncucr  Jicard  of>  that  ^tfa  man 
 
 hattetbc  MterprctanoM  cf  the  Church  of  Rome  ofanjfUcei,f^cri^J'"l[Ztbol['I' 
 
 ttirc^Allfcit he >}either k^oyvnor  vr.derjiAr.d wh( ther and  how  it <ioreeth  ^'"*  ''''*"" """" 
 
 wth  thewordesofthe^crtptHre,yet  hce  huththe  verjwordofGod.Andr>l%ZZf/Ji 
 
 in  hkcfort  doc  our  Rhcmifli  impollors  labour  to  pcrfwade  their  ^''°''  'S^rpmrm 
 
 Reader,  that "  ifanj/ thwj^ %n VahUs EpJilcsftHndto htm ms cor.tr/irie tc7nu"u^tt'^. ^ 
 
 to  the  do^nne  eft  he  catholtke  cl^nrch,(\i  is  not  vnknown  wiiat  church  Tc'r7'tHrl'""b 
 
 they  mci^nc)  he fatfeth  of  the  right  fenfe.     Thus  Jiowfocucr  dcarcly  ""'«""'".'<>'»*■ 
 
 the  fcripture  foundcth,  yet  it  nicaneth  not  that  vvJiich  it  faith,  if  it  t'tbllv^'"" 
 
 be  contrary  to  that  which  they  affirme*     To  this  impudent  deuifc  ^  '■'\'."^'»-T'JI'^- 
 
 they  are  diiuen,  bcecaule  they  Ice  that  the  Scripture  condcmiieth  rp  aT/ III giji! 
 
 them,  vnlelTe  they  them/clues  haue  the  managing  of  the  Scripture  ^''"■ 
 
 iJiat  if  the  Scripture  bee  admitted  for  ludgc,    it  peremptorily  pro- 
 
 nouncethfcntenccagainilthcm,  fo  that  they  hauc  iio  meancsto 
 
 colour  their  abhominationSj  but  bv  challenging  to  thcmfclues  to 
 
 be  iudges  of  the  fcripture.  Asforvswc  hang  the  do6^rinc  of  faith, 
 
 not  vpon  our  cxpolitions,  but  vpon  the  very  wordes  of  God  him- 
 
 felfc :  we  make  the  Jioly  fcripture  the  iudge,  not  in  ambiguous  and 
 
 doubtflill  fpeeches,  but  in  cleare  and  euidcntfentcnces,  where  the 
 
 very  wordes  declare  what  the  meaning  is.    It  is  a  queflion  betwixt 
 
 vs  and  them  whether  Sainres  images  bee  to  bee  vvorHiipped  or  not : 
 
 they  fay  they  are,  we  fay  they  are  not.  Let  the  ludgc  fpcake,*  Thsu^''^-^^  ^^ 
 
 Jhaltri9tmaketothyfclfearylfkffieJfe»fArtythiy:giH  he-men ahti^e,    or 
 
 in  the  earth  beneath ^  or  tn  the  vpaters  vndcr  the  cArth  j    thou  Qialt  not 
 
 i;fiwdojt>netothem,norTvor/htpthem,ltis2C\ue{kion  whether  there 
 
 bee  now  any  facrifice  to  be  offered  tor  the  forgiuenefTc  of  Hns.They 
 
 fay  there  is  (b  in  their  Mafle,  wee  fay  there  is  none.  Let  the  ludgc 
 
 Ipeake:  y  This  tt  my  b/eudtfthe  nii^eTefiament  which  isjhedforyou,  y  MitiiJ  zS 
 
 nnd for  many fer  rcT»if[i9n  of  fins »^  "^oTevwhererem.ffitnoffws  ts^there  '^'•'^•''^•'8- 
 
 ii  no  m»re  tf^ringftrfin*   It  is  a  qucftion  beetvvixt  vs,  whetlicr  the 
 
 .faints  be  our  Mediators  vnto  God  or  not.They  Jay  tiicy  are, we  fay 
 
 they  arc  not.Lct  tlie  Judge  determine  it,  *  There  is  or.t  God{i2\lh  he)  ^  ^  y  „  ,  j 
 
 tmdBne  medidtour  betrvixt  (fodand m^n,  eucn  the nutn  lefns  C  hrrHe, 
 
 It  is  aqucftion  whether  a  man  bee  iuftiiicd  beeforc  God  by  workcs 
 
 or  not.    They  lay  it  muft  bee  fo  :  wee  fay  it  cannot  be  ,   Let  the 
 
 Iudge  anfwer  it,  ^  Byth:  workcs  of  the  /awe/hj/i  ^wfle/hbcet^Pfedll'^'^^^l'l'^ 
 
 inhisfiaht.'^  Tkitnomannetsififttfied  bythel4tTvi)ithefightofGody  tt 
 
 tx 
 
p68  OfTrAditions, 
 
 is  euidentjcr  the  iufiflt  all  line  hfdith^  and  the  Uw  is  mt  tffdthy  ht 
 the  nmn  thutflidldoe  thofe  things  [hall  Hue  in  them.  They  allcdgc  that 
 
 aram.j.M-      jjjg  ludgelaith,  that  ^  amantstujitficd  bypforkes^  and  not  hj  faith 
 
 eRo3).4.2.  onely.vit  fayjthat  that  is  oncly  in  the  fight  of  men  or  with  mcnithcy 
 fay,thatit  is  in  the  fight  of  God*  Let  the  iudgc  end  it.  Jf^-i  haham 
 were  ifijiified  by  rtorkts^  he  hadf  reioyce,  but  not  mth  Gcdlth  a  que- 
 ftion  whctlicrthccrofics  andfuffcrings  of  the  .Saints  doe  yecldvs 
 any  helpe  with  God,  or  any  part  of  i^tisfa^lion  for  our  finnes.  They 
 
 e  6«r«.u^  •  iay  they  doe,  we  fay  they  doe  not :  let  the  iudge  tell  vs  whether  they 
 do  or  not,  ^  tVar  T>aule  crttcifiedfor'youH  Godforbid  that  Jjhtuldrc' 
 ioyce  but  in  the  crojfe  of  out  Lord  lefus  Chrtfl.    It  i$  a  que  ftion  whe- 
 
 kM1t.16.a7.     ther  the  people  ought  to  bee  partakers  ottheLordcs  cup;  they  fay 
 no ;  wclay  yea.Let  the  Iudge  decide  it. '^*Z)mi^;'(f  all  of  this. Thus 
 in  ail  matters  betwixt  them  and  vs,  the  iudge  Ipcaketh  clearely  on 
 our  fide :  his  wordes  are  fo  plane  as  nothing  can  be  more  plane*  YcCi 
 notwithftanding  they  tellvs,    that  all  thelcthinges  haue  another  1 
 meaning,which  we  muft  take  vpon  the  Popes  word.The  comman 
 dement  (  forfooth  )is  meant  of  the  idols  of  the  Gepitiles^not  of  the 
 images  of  Saints*    Asifawhorc-mongerfhouIdlay,thatthelawc 
 forbiddcthwhoredomcofChriftians  with  heathens,  not  one  withi 
 another.  The  Scripture,  they  fay,  intendeth  there  to  no  other  Mc- 
 diatour  of  redemption  but  one,  but  Mediators  of  intercefl  ion  there : 
 are  many.  As  if  an  adulterous  woman  fhould  iay,that  fhec  may  haue 
 but  one  husband  of  this  or  that  fort,  but  of  another  fort  flicc  may 
 haue  many.  And  yet  they  make  them  mediators  of  redemption  al- 
 iOy  becaufe  they  make  them  mediators  of  fatisfafticn,  and  redemp- 
 tion is  nothing  elfe  but  the  payment  of  a  price  of  fatisfaftion.  Thuf 
 they  dally  in  the  reft,  and  fhew  themfelues  impudent  and  fihamelcs 
 men :  let  them  for  their  meaning  reade  to  vs  as  plane  wordes  of  the 
 iudgc,  as  thofe  are  that  wc  reade  to  them,  and  wcwill  admitteof 
 them,  Ifnotjtheymuftgiuevsleauctoftandtothc  fentenec  of  the 
 iudgc  of  heauen  and  earth,  and  to  account  the  Pope  as  he  is,  a  cor- 
 rupt &  wicked  iudge,although  were  he  what  he  fhould  bc,yet  void 
 of  all  title  of  being  iudge  to  vs« 
 
 a2»  W.  B I  s  H  o  p, 
 
 Cme  m  ^anc  {gfntlc  Kcfide  )  tofiayfrncuphat  hngerin  this  matm 
 
 ttr. 
 
OfTraditions.  969 
 
 t:r,becaufe  there  is  nothing  of  more  importnnce,  (i;:ditisn§thMalcd 
 ,!>,y  where  elfe  m  uUt'ns  Buckr.  Confidcr  than  k'.  ,  hyonr  J'clf^,  that  our 
 caelefit.'.ll Lnv-mnkergAsie hh- Uw^nct  written itj  h:ke a;:d'^i^Aper^  ^"^•[erem.jf. 
 tn  the  hearts  of  his  meft  fauhfullfubie^es,    *  endoivtKg  them  ■»>:th  the  vc.ir.j*.^  * 
 hle^edfvirttoftrHth,*  andwithnmofi  diligent c.xre  of  inFlndimg  o.*iohn.i5. 
 th-rs^  that  alhhctrpofiiritie  might  Icarnc  ofthc??t  ,tUth:fojnts  vfchrt- 
 jli.in  di^irtne,  A/idgiuecndit  to  them  ajwt lifer  the  written  as  vnwrit- 
 tcnwordy  andmjrefor  the  true  memirg  cfthe  word,  theAfor  th:  word 
 it  felfe.  rhefe  und  their  true  fucceljors  bee  liutly  Oracles  of  the  true  and 
 liam  Gcd,  them  m'^fl  wee  conftilt  vj  alldoHb.fullcjticfiions  of  religion, 
 andjfibmtt  ohrfelft.'s  wholy  to  their  decree.  S .  Pjule  th.:t  veffellofele- 
 [iion,  m.iyferue  vsforafmgul^ir  moddUndp^ittcrKe  cfthe  whole  -.who 
 hiuLgrecertedthetr  he  knowledge  of  the  Ge/p'H  from  God ^  ya  went 
 Vpto Hi^'rufilemrrtthB^mahy^to  conferre  with  the  chtefe^Jpcfiles, 
 the  Gsfpellwhu  h  he  preached,  le^lperh-tps  he  might  rti.me  in  v. Mm, and 
 hadrHmu'^asiytexpreffewordshewitn:ffethhimfclfe.  *  kponwhichfaa  ,^^^^ 
 andwm-ds  ofS,  Paule,  the  auncient fathers  dog.ither^that  thefatthfull 
 -wouldnot  hanegtuen  any  credit  v^to  the  ^ptfiLs  d:Bwe^  vnleffebj 
 S.  Pctcr andthe  other  Apofiles,  tt  had  b'enefirf}  examined  and  appro- 
 ued. "  ^g^tne, rehen there arofe a mofi  d^ngero-.^s q:teftion  of  d roga-  ^ ^^^^^^  ^ 
 tm^Mokslawelwastt left tgeuerychrtff tan  to  d.cide  by  the  written  inM.rc.Hier.Ep 
 wfrd  :  or  wo'ildmxny  ofthefiithftllbciecHe  S.  Paalc,  that  worthy  A~  JJ^9^c,-  eft  u.^ 
 pcfll-inthe  matter  ?Notfo, but  vp  they  went  to  blierufalem^  to  heare  aini.Ai.guH.i.b. 
 \  What  the  pilUrsof the  churchwouldfay^.   ■wh:re    by  ^}^<^^[^ree^f f^  ll^^^f^^^^^^^ 
 \  Apostles incounccll^thecontroHcrfie  was  ended :  which ^.  Paulc^//-^ 
 '  -warddetiueredinhispreachtng,  commtunding  alltoobf^rHeandl^epe 
 the  dfcree  andordmance  of  the  ^pofiles*  ^ndiftt  wouldnotbetedi- *Aas.iS. 
 PUS  lcoH'dinlikemann*r(hewJ}owinlikefortes^erj  hundredth yeare 
 after,errorsnndhercfiesrifingbymifconflrHmcnofthewrittenwo,rds 
 th^ywere  confuted avdreie^ed,n6t  by  the  written  woorde  onely  but  by 
 the  Sentence  andd-cUration  of  the  ^pofllesfch.Lrs,  andSitcceJfors. 
 
 6 
 
 Urn.outoftheEccl.f^fiMhyJtoric,  TP/^rrr^./o.^icguu.  >-...«.- 
 zen  ard  S  B  XiH,  two  principall  lights  of  the  Greeks  ch.n  h,  this  />  re- 
 corded. They  were  boclinobl.- men,  brought  vp  together  .it  A- 
 thcns :  and  afccrwarde  for  thirtecnc  yearcs  Ipace,  bying  afide  all 
 protancbookcs,  employed  their  ftudic  wholy  in  tlic  holy  Scrip- 
 
♦Lib.  contra. 
 
 Cielcon.i.c.^5 
 ♦Contra.Epift 
 Tun  d. cap.). 
 
 Q-^Q  of  Traditions. 
 
 turcs.  The  fcnfc  and  true  meaning  whereof  they  fought,not  out  of 
 their  owne  iagdement,  f  ^j  the  Proufiants  btth  do^  andte^ch  others 
 to  doe  )but  out  of  their  Predeccflbrs  writings  and  authoritie :  name- 
 ly, of  fuch  as  were  knownc  to  hauc  rccciucd  the  rule  of  vnderftan- 
 ding  from  the  tradition  of  the  A  poft Ics,/^^/*?  he  the  very  -words. 
 
 7he  ether  cxawfUfhallhee  thefrmcipall ptUar  cfthe  Latin  church 
 S,  Auguftine,!?'^^  net  er.elj  exhorteth  andddHtJeth  vs  tofellovp  the  de- 
 cree of  the  AHncientchHrch,ifwe  mllr.ot  be  decewedwith  theobfcHrt- 
 tietfdoubtfullqueBions^*  bHtp/aiHelj/Mffrmeth,  That  he  would  not 
 bclceuctheGolpcll,  if  the  authoritie  otthe  Church  did  not  moouc 
 him  vnto  it.  *  Which  words  are  not  to  be  vnderjioodeas  Caluinir**/^ 
 haue  thefff;  that  S.  Auguftinc  had  net  bene  atfirji  a  chrifiiati,  tfbjthe 
 authoritie  efthe  church.hee  hadnot  bene  thereunto  ferfivaded'.hut  that 
 rvhenhcewaia  learnedand  tudiciousT^cUory  and  diavcrite  againfi  he* 
 rettkes^euen  then  he  vculd  not  beleeue  thefe  bookes  efthe  Goffellio^hane* 
 binfenned  bj  dtuine  iyifftratton^andm  others,  C^  this  to  be  the  truefenfe 
 ofthem*vn/eJfethe  catholtcke  church  (f'^meusthenfor anticfuitiejge-''^ 
 nerahtie,  and  confent )  did  tellhtm^  tthic  h  attdwhat  they  ypere  \fofarrc> 
 ypas  hee  offfiem  trujlin^  to  his  owne  skill  and  iu^gc  me  nt  in  this  mattery 
 which  notmthfianding  was  moji  excellent. 
 
 R.Abbot. 
 
 M.  Bijbof  here  fcttc  th  the  ftocke  vpon  it,  and  at  one  game  he  is 
 minded  to  winnc  all,  but  indeed  as  a  coufcning  gamcfter  by  fhif- 
 ting  and  iugling  beguilcth  honeft  fimplc  mcn,fo  doth  hee abiifc  the 
 fimple  Reader  with  goodly  glorious  words^crauing  Icaue  as  it  were 
 to  giue  him  fatisfaftion  in  a  high  point,  and  applying  himfclfc  vn- 
 dcr  this  colour  moft  trechcroully  to  delude  him.  Conftder  (  faith  he) 
 that  our  coslefitallUfvgiaei/^gaue  his  larpy.ot  wrttten  in  In  ke  a  fid  paper 
 but  m  the  hearts  of  his  moft faithfuU fubuUs.  For  this  he  quoteth  the 
 aieremjr--?-  wordsof  God  by  the  Prophet /<rrd'»y  ;  ^  nyiftcr  thofe  dayes^fmiththe 
 Lorde^  I  will  put  my  law  into  their  inward  partes^  and  write  it  in  their 
 hearts,  c^c.  and  the  woidcs  of  the  Apoftlc  to  the  Corinthians'*  Tee 
 nre  rfr.mfefi  to  be  the  Epiftl"  ofChrifte  mimftredbj  vs,  not  written  with 
 ink^,b**twiththefpiritofthcliHingG9d,mt  in  tables  of  ft  one  ^  but  in 
 fiefhiy  Tables  of  the  he^rt ,  Nowc  therefore  hee  will  liaue  vs  to  con- 
 cciue  that  which  ^ndradms  one  of  tlic  great  maiilcrs  of  the  Trent- 
 
 CounceH 
 
 bj.Cor.J.j. 
 
OfTraditiom.  97 1 
 
 Counccll  hath  told  VS,  tliac  <=  Chriji  did  not  loth  thMtthe  Golhell ,  >  .  .     . 
 
 ,  .J  I  III-''  C^ndrad.Ortk. 
 
 fhof<ldlyeyvnttentn/etters§r frtntedtn pdrchm^ntSybut  that  bydecla-  "^pi"'i-iii'.i.f,;^ 
 ration  of  words  itfhould  bepubltfbid  to  allcreatures.  Where  wee  ice  ^/^'""'/  ''"fi;"  "» 
 liovv  tliey  apply  theiiilclucs  lo  much  as  in  tlicm  lycth  to  impeach  &  ^'f"-ff„m  aut  >n 
 vilific  the  authentic  of  Scriptures,  as  it'they  were  written  onely  of  7»m!'Z"'!t!}'dt'i 
 priuatefancic,andChrifthadhadno  care  or  regard  to  haue  it  Ib^"^*"'*/-''"'*^ 
 But  how  impertinently  thofe  places  arc  brought  for  prootc  hereof,  Znillux!^*  ''^* 
 appcaretli  very  plainely  out  ot  the  words  themfducs.  For  what  was 
 r/;<r  Ajjv  that  God  promifcd  \iy  lertmj  to  write  in  the  hearts  of  his 
 people?  Wasitnotthe/rfjrgiuen  betbrc  by  c^/^T?/,  concerning 
 which ^^yi-j  alio expreflcth  the  lame  promifc  that  Uremy  doth; 
 ^  The  Lord  thy  God  wtll  itrcHwcifc  thy  heart,  andthe  heart  of  thy  Jocut  ■'•  # 
 feedythat  thou  matft  hue  the  Lord  thy  (jodvptth  all  thy  heart  and  yvtih 
 allthyfoiiUthf.t  thcu  m^ttJiliHe.  Novr  «  that  law  God  himfclfehad  eEioJ.j4.r, 
 dcliucred  in  writing,  and  ^  commaundcd  (JMtfes  alio  to  write  the  ^^**''' 7- 
 fame.  Therefore  the  words  of  hrcmy  as  touching  writing  Gcds  law 
 y»*/<rWr/,canimport  nothing  againft  the  writing  of  it  with/>7^ 
 Mtdpdper,  but  onely  that  the  lawes  which  were  before  by  the  mini- 
 fterie  otMofes  deliucred  only  in  inkc  and  papcr,fliould  by  the  po- 
 wer of  the  holy  Ghort  through  the  faiihofchrift  be  wrought  and 
 written  in  thcafTc£lions  of  the  heart;  that  God  in  Chrift  would 
 not  adminifter  onely  outwardly  thcletter  of  the  lawe,  whether  in 
 writingorinprcaching,  but  would  in  both  by  the  regeneration  of  " 
 die  Ipint  giue  grace  inwardly  for  the  fulfilling  of  it.  As  little  to  that 
 purpofe  is  the  other  place.  The  falfc  Apoftlcs  laboured  to  impeach 
 checreditor.S.PWrj'Apoftlefhip,asithec  had  had  no  fufhcienc 
 commiflion  or  warrant  of  it  ♦^  1^  ay  Hot  himfelfe  alledgcth  that  the 
 Corinthians  were  as  an  Epirtle  from  Chrift,  where  by  hee  wasfuffi- 
 cicntly  commended  and  his  calling  teftified  vnto  them,  in  that  the 
 Gofpeil  by  his  miniilery  had  had  fo  great  liicceflc,  &  taken  fo  great 
 •efFtld  among  tlicm.  That  fingular  efFedt  of  his  preaching  hee  im 
 porteth  10  haue  bene  a  greater  aflurancc  vnto  them  then  anycpi- 
 ftlc  written  with  inke  and  papcr,and  to  haue  commended  his  mini- 
 fterieabouethcminifterieotwl/(?/r/,  who  gauc  the  Law  onely  in 
 tables  (fjloney  becaufe  here  the  Ipiritof  God  concurred  ^^iththc 
 outwardferuice,  and  wrought  mightily  in  their  hearts,  forthere- 
 cciuingofthe  do6lrine  of  the  faith  ofChrift,and  conucrtingof  the 
 vnio  GodA'ow  to  fay  that  the  Corinthias  were  an  cpiftle  not  writ- 
 
 Qjcj  q  ten 
 
*97^  of  Traditions. 
 
 ten  with  ink  nor  in  tables  of  Itone,  what  h  it  to  ihcw  that  the  cekjiiql 
 Uvp  -gimrgAHe  not  his  Uroes  written  wtth  hke  audpafer?  Surely  the 
 difference  of  the  two  tcftaments,  which  is  the  thing  that  M.  'it/hop 
 would  iniinuate,  was  ncuerholden  to  confift  in  this,  that  the  onc' 
 ftiould  be  written  and  the  other  vn  written ,  becaufc  euen  in  the  old 
 tertamcnt  the  new  was  written,  but  herein  it  ftood,  that  the  one  ci-- 
 Iher  written  or  taught  by  word,  miniftred  onely  knowledge  what 
 we  ought  to  do,noc  anic  grace  for  the  doing  of  it,but  the  oTher  not. 
 
 J ^.,ufid,ip.6-  ^"'^y  l^'^''^;  ^y  ^"""8 ^r  h  prcachmg  but  miniftreth  alfo grace; 
 i,t.cap.ioP,opurtoworkcin  the  heart  obedience  to  that  that  it  teachcthg  Thefi/d 
 
 T,::PT:Zl^f'^'^'^^^^^^  ccrruftion  of  the. 
 
 tMb,num&  mm^nOldnMH^rehich  was  not  healed  by  the  commandir.i  and  threatem-i9Lt\ 
 
 ftuf^entum  vcttu:   hsaleth  thenew  man  from  the  oldcermpfton.  But  wee  would  olaHlv 
 ;;:;;;:SL  ^^^^  o^Mmihop  how  « is  true  wh,ch  the  Apoftlc  faith  thft'  i^ 
 
 7:::j::^n:i'a^'l'f''''^  ^^  true  winch  he  faith,that  God  did 
 
 .,:  v^t^fiitu      i^oz  gmehtsUwes  ypntten  wtth  tnke  and  paper.  If  the  Golpcll  miehc 
 
 b  ,.Tim.M6.     well  enough  haue  bene  kept  in  mens  hearts  without  writing,  whv 
 
 were  the  faithful!  foinftant  with  S.Marke  firft,  &  after  withl  iJn 
 
 iPhiU  r  as  wehauefcenebefore,forthe  writing  of  their  Go/pels?  Why 
 
 doththeApoftletellthePhi/ippians,that',>,...«.4,,^^^^^^ 
 
 thathefhofiidrvrtte  vntothemthe fame  things  that  hee  had  preached 
 
 vnto  them  ,ifthere  were  no  fuch  neceflTitie?  Why  is  S.  Ichnm  the 
 
 '^^::^:^.tL     R<^"^^i"«nfooftencommaunded'^  ..«.m.,  to  ..Wr.,  If  tradition 
 
 &  cap.14.1  q .     m'g'^t  fcruc  as  wcllas  writing^  Surely  /r^»^w telleth  vs,  that  it  was 
 
 ^oumatem  Do  ,n  vrttwg  25  \vz  haue  ihcwed.  before*  So  likewife  wee  haue  heard  S 
 iZr'""'  ^^^fi;-^^y'^^%>  th^tyhriji  comm^r^dMisdtfapUstownte-^hathe 
 rn^jf>>^ra.  r^OHUhauevs  toreadc  of  his fajings  and  doings.  1  hefamci".  ^ufiinc 
 Tilt,\n.p.f.i.^  faithagaine , that "  GodwoHldflaceabulwarkeagainJideceiptfuller- 
 ir.a^x,ntr.p.rorsmthcholyScriptHres,agamfivi>hichno  man  dare  (b  e ah  that  n^  ill 
 voiLponcrefir  '*  "^V M^  betakenfoTA  Chrijiian  man.  Do  thefe  Fatiiers  tell  vs  that 
 r,a»fc>,t,4mir,fcripit\VASthewillofGod^the  commaundement  of  rhnfi  that  his  law«.« 
 ^Jn>,iiu.a^d.:  ^^ould  be  dehucred  vnto  vs  written  with  inke  and  paper  and  will 
 
 K}3S..,  ^^f/f  P'/^^^^  V^'^'^iT  "°'  '^'  ^^"  of  God?But  I  would 
 
 cinijiL..,.       ^ur  her  queftion  with  him,What,arc  they  al,fo  perfeft  in  the  Gof- 
 
 pell  at  Komc,as  that  they  neede  no  written  Gofpell?  Is  it  fo  fetled 
 
 in  their  hearts  Sc  remembrances  by  tradition  onely,  as  that  without 
 
 any 
 
OfTraditions.  97  ^ 
 
 any  S  cripturcs  it  miglic  be  prclcrucd  amogft  thcm/If  ^.  'Btfliop  iiy 
 yea:  he  knowcth  himlcltc  to  be  a  Iyer.  It  lie  (ay,  no,wliat  is  tlic  rca- 
 ion  that  he  (cttcth  tlius  lightly  by  iiikc  and  paper: Fie  vpon  this  wil- 
 fuUblindncllc  :how  llrangcathiiigisit  that  any  man  iliouldthus 
 calt  a  vcile  ouer  liis  o  wnc  eyes  ?  He  ttlleth  vs  hirthcr,  that  Chrtji  en- 
 dowed hts  ^Ipofiles  wtththe  h/ejfed  [pir'ttoftrHthy^with  a  mcji  diligent 
 c>:re  of  h.f.ru^m^  others,thjt  aH  their  fojleritie  might  leArne  of  them  all 
 thcpomts  ofChr/ftiaftdoilrift.NoYJ  thus  far  he  faiih  trucrbut  his  pur- 
 pcfe  is,  with  a  little  truth  to  couer  a  great  lye.  For  he  addcth,  that 
 tvejheuliigtue  credit  to  them  ajwellfor  the  written  as  vnrvrttten  yvtrd. 
 »yycophant,what  haue  we  here  to  do  with  the  vnwrittcn  w  ordf  I  he 
 vnwritten  word  is  the  matter  in  quclHon,  and  muft  it  here  be  prc- 
 fumcd  before  it  be  prouc  J?Lct  it  Hrft  be  made  good,  that  the  Apo- 
 ftlcs  meant  to  Icaue  behind  ihem  any  vnwrittcn  word.VVc  Jay,thac 
 becaufc  they  had  care  that  all  poftcritie  by  them  (liould  Icarnc  nil 
 the  pants  of  ^hrij^ufj  dcfiriney  therefore  they  had  care  that  (i/i  the 
 potr.tscfchrj/iu'ndffclriMcil^.oxAdhccQomiwitttd  to  writing,  that  as 
 S.  Lhks  ^rokdcth  to  haue  wri/r^w  to  the   intent  that  Iheophtlus 
 ®  might  thereby  ack^civUdge  the  certainty  cfthofe  thir.gs  n>hercfhe  hud  o  Luke.1.4. 
 heer.e  infirhfled,  fo  by  his  writings  and  the  reft,  wc  fhould  aclcnoW' 
 ledge  the  ccrtaintie  and  affured  truth  of  their  dcdrine,  and  notlic 
 open  to  the  illufions  of  fuch  impoftors  and  cofiners  as  Ai^'Biptop  is 
 whovnderthe  names  of  the  Apoftlcs  rtiould  broach  thofc  thingf 
 wiiich  the  ApoiUcs  iieucr  thought.  Wlicreof  we  haue  a  notable  ex- 
 ample ill  P  T^ApiAj,  who  fuccecdcd  immediatly  after  rhc  time  ot  the 
 Apoftlcs,  who  uhilclt  hee  was  not  contented  with  thole  lhingcsp£«,/,t.fc;y?.w. 
 which  were  left  in  writings  but  was  ftill  hearkening  after  cuery  one  l'[^i^*,'^„.^^„ 
 that  tooke  vpon  him  to  haue  bin  a  follower  of  any  of  the  Apcftlesrxi-i«-.frj^/«..r« 
 and  enquiring  what  any  of  them  had  faid  or  done,  Iw  allowed  ma-  'fJ'J^'^^!,l,'j\l 
 nit  gudgccnsgiucn  him  by  fuch  deceiuers,  and  dehucred,*^/  repcr-'^-'ioyp'r^ttU 
 ted  to  htm  hytKidtticn^wanyfabulcMs  things  and  flr^nge  dcflrmeSiCon-  ,.,r.nuii^Ablhj;$ 
 ceiuifrg  hifhfelfe  by  that  mcancs  amtjlecjthe^pofiles(peeihesyfir.d^i-  *dtjai,irc^.f,. 
 HtKgcccaficn  to  many  other  to  trreasheedid^  rrhtlcfljor  his antte^tiitte  „„r.t>.r,(UAc't. 
 thtyrefpeHed  htm  Very  mfich.l  his  is  the  end  c't  ALB}p3ops\iw\m<.v\i''J^'^^^^JJ^ 
 word:  they  will  teach  vs  what  plcafeth  their  Lcrdgca  the  'J  cpc^Si  the /.,;?..,„  v/fi-#rr». 
 make  vs  belceue  it  is  a  pat  t  ot  the  vnrvrittei.  nofd.  Bur  yet  he  addctii '"  "•*/•'"  '^"("' 
 again,that  cur  crediting  the  Apoftles  fliuld  be  mere  for  the  meowing  ir/mr,jixtrmni. 
 of  the  rvordihenfcrth.rvcrdit/elf.'WhcTc'ii  is  not  in  any  good  mca-^'- 
 fiingthat  he  thus  mcdy  diflinguiQicth  betwixt  r^r  irct  ditfelfcr  the 
 (3    q  q  1  me.mtng 
 
Q-y^  of'Traditions. 
 
 meaning  of  the  Vford-,  leauing  it  forlboth  to  be  vndcrftood,  that  they 
 left  the  worde  one  way  and  the  meaning  of  the  word  another  way ; 
 the  one  in  writing  and  the  other  in  tradition  But  what,  will  A<f3f' 
 fhop  haue  vs  thinkc  that  the  Apoftles  would  write  wordcs,  and  not 
 mcane  by  their  wordsto  fignifie  their  nieaningi'Is  it  likely  that  they 
 would  write  one  thing  and  inmeaning  intend  another  ?  Did  they 
 not'write  to  that  very  end,  that  in  their  writing  it  fliould  appcarc  to 
 all  ages  what  do^^rine  they  taught    2  Surely  tiiey  were  honcll  and 
 plane  dcahng  men;they  would  not  beiguile  vs,they  would  not  mock 
 vs :  they  haue  (imply  told  vs  wliat  their  minde  is.  There  arc  many  ' 
 difficulties  in  their  writings  and  in  the  whole  Scripture,  it  is  true, 
 but'yct  there  arc  pcrfpicuities  alfo  lo  farrc  as  is  necdfuU  for  the  clea- 
 ring ot  them.  There  is  to  exercife  the  ftrong :  but  yet  there  is  alfo  to 
 fultaine  and  comfort  the  weakc.  There  is  to  prouoke  the  appetite, 
 but  yet  there  is  alfo  to  fatisfie  the  hunger.  There  is  <i  depth  for  the 
 qBrnwrd.mf^r*  Elephant  to  fwim,  but  there  are  alfo  (belfes  and  fhallowcs  for  the 
 jer.e^-inPeias:''  lambc  to  wade.Itis  truely  faid  by  S.  yAy.fiine^thdiX.  ''without  any  great 
 %L  'ambTutir  difficult ic  vpc  thereby  attaine  to  thofe  things  that  are  necejfaryforfaluA- 
 tU^hM  natat.       ^^^^^  and  that  ^^  the  doElrine  thereof  is fo  tempered^  as  that  there  is  ko 
 l^md^Laq!**  ne-  muH  but  mnj  drawfrom  thence  that  there  isfufficientfor  him^  tfhe  come 
 c'.jfanafK.ntfdu,tt     ^f^arvvftth  deuottoftaftd  ptefte^as  true  reltatotf  reqtttreth  hejboulddo^ 
 
 tMitawitt  (iijncul  1111  //-)!•  ^  /ft 
 
 Me  ferttimaiar.  M*  Bijhop  goctli  ou  and  tclletli  VS  J  Thefe  and  thetr  true  fuccejjors  ke 
 
 d-ndZtpTin  "'  t^^  *^^^  and  likely  oracles  of  the  true  andliuing  God :  then  we  mufi  con- 
 
 ScriptHrudifcipii-Jfi/t:  /»  all douhtfuU cjuejUonSy  and  fuhmit  ourfelues  whaly  to  their  de- 
 
 Z'TZ'tdZl  cree  But  wha»y1<f.  BtJhoj>  ?  arc  not  onely  the  Apoftles,but  tlicir  fuc- 
 
 rire  nomfst  quod  Q^Q[^^^2\[h  the  Itkingoracles  of  God^.  V^hxch  of  the  fucccflbrs  of  the 
 
 ^adCZufdZ"^'  ApolUes  euer  tooke  vpon  him  either  feuerally  or  ioyntly  fo  to  bee  ? 
 
 d<uoti^acp\evt  ve  y\j  ^  hzxxQ  hcard  that  ^  thehoujhold  of  God  are  built  vpcn  thefoundd- 
 
 [Idi'^"'        '  tioMsofthe^psfllesani'ProfhetSy  but  that  they  are  built  vpon  the 
 
 tfcfhci.«.»o-     foundations  otthc  Apoftles  fucccfTours  wee  neuer  hcard.    As  for 
 
 confultingwith  the  Fathers  in  doubtfuU  queftions,  wee  willingly 
 
 ti^ug.den^t  &  yceld  to  doeit,that  we  may  haue  their  helpeto  find  out  in  the  fcrip- 
 
 ^r^u^p.f-  .Ego    turc  the  rdolution  of fuch  doubts,  but  that  wee  atc to  fubmit our 
 
 t'ihy.mjntaai  qi*f  •  I  /  /  i      • 
 
 rumUbethommumj^4iteswholy  to  their  decree  zi2CQ0\int\T\^t\\ciXithe  oracles  of  God,  is 
 ^2!j£c.!!^ik  a  poynt  of  learning  which  S.-^si/iin  knew  not  when  he  faide.-"  /  am 
 Scripturis  dtbioji  fy^c  inftich  wTittngs  of  men  whatfoeuer  they  bee :  becau/e  t§  the  Cano- 
 Zu!!^^!^"""  mcali Scriptures  onely  doe  I  owe  confent  without  refufalL  But  not 
 to  Itand  too  long  vpon  thcfc  fancies,  let  one  place  of  Bterome 
 
 be 
 
OfTrdditions  97  y 
 
 bean  anfwcr  tothcmall.*  TheLord-rKtli  declare  or Jherv  in  the  Scrip-  %H.,T.inPfai..%k 
 tttre  of  the  people  y  and  of  the  Trinces  that  hane  bene  tn  her.  How  wll  ,^""""^'  "'Z*^ 
 the  Lard  dec  Ure? Not  hyyvordbHt  hy  Tvrttmgyor  by  Scrtftnre.  In  vphofe  v,rhcfedScr,p. 
 ScrtptnrelEuen  inthe  Scripture  of  tho peoples,  which  is  read  to  nUpto-  IZA^wZZurlm 
 pies:  that  is,  that  nil  may  vnderfiand.  The  Lord  hathjpoken  by  hts  Gof-  i***  ^'"•p""''  F- 
 peU,nct  that  afew.but  that  all /hofi/dvnder-Jland:the  Vrtnces  o,  Chnft-rty^.}^^/'/^ 
 haue  not  written  for  afewj  but  for  all  the  people  ^    The  Trtncei  ttre  the  ""  "'"i^'i*'",&'- 
 ^po files  and  the  Euangelijts,  Thofe  (faith  he)which  were  or  haue  bene 
 in  her.  XJMarkewhatheefaiih^  whichwerejnot  which  are  \fo  that  the 
 xApofiles  except  ed^whatfoeuer  afterjballbefaidyis  cut  of,  and  hath  no 
 authoritte. albeit  therefore  aman  be  holy  ^albeit  he  be  learned^after  the 
 xApoUlest  he  hath  no  authoritie.  In  which  words  he  fhcwcth  vSjthat 
 ihccounfcll  of  God  thought  good  to  Icaue  vs  the  Apoftlcsdo- 
 i^rincjnot  by  word ,  not  by  tradition  ,  but  by  writing :  that  the 
 fcripturcs  which  he  hath  giucnvs  by  them  are  To  difporcd,asthat 
 theyfcrucforthcvndcritandingot'all  men,  that  all  authoritie  of 
 do6\rine  is  concluded  and  ended  in  them,  neither  hath  any  after 
 themauthoriiie  to  teach  vs  any  thing  towards  God,  that  is  not 
 warranted  and  approued  by  their  writings.  |It  is  falfe  therefore 
 which  y^/.if»/;^o/>(aith, that  Chriftgauc  not  his  lawes  written  with 
 inke  and  paper  :and  againe,thatthe  meaning  of  the  word  is  not  to 
 beknovvncbythcworditfelfe:and  againe,  that  the  fucccflbrsof 
 the  A  poftlcs  alfo  are  the  liucly  oracles  of  the  true  and  Iiuing  God. 
 In  the  next  place  he  abufcth  the  Apoftlc  S.7»4;r/(f,and  vnder  colour 
 ofthe  names  of  two  or  three  of  the  Fathers,  abfurdiy  milapplieth 
 his  going  vp  to  Hicrufalem,  asifhehadgonctohaue  )[i\%  doftnncyG^i.i.n. 
 examined  and  approued  by  the  Apoftlcsthat  were  before  him.  He  a^^wlJV;  /. 
 namcth  S-.iettr  finglcand  by  himfcUe,  as  to  haue  vs  to  conceiue,  c^f.i.stconf.im 
 that.J'.?,?*/)  ccldcd  fome  liigh  preheminence  &  fuperiority  to  liim  Z'iTaTl!mu. 
 But  there  is  no  fuch  matter  as  he  pretendcth,  the  Apoftles  own  de-  tHht^u:d,f,tAnm 
 claration  oucrthroweth  all  this  fancie.He  profeflethjthat  ^'  he  r^^^  »-ar$lClX11„ 
 He d  not  ht.(  ^cjpellofmanf  nor  W4S  taught  it  bnt  by  the  reuf  lation  ofle-  ^'  ^'">fi'If'  d<eit 
 fis  Chrift.  Attcr  that  he  had  recciued  the  rcuelanon  of  the  Gofpell  }\"^DTf7rin^d' 
 from  Chrift,&  was  appointed  to  preach  the  Golpell  amongltthe  *iF'-"rfore,^p, 
 Gcntilsjdiredtl)'  aga'nll  UM.,'jBtJhops  deuife  he  faitli  ■>  Irnmedu^tlyl  fll*,id!fc^'!'!i,u 
 communed nc twit hflijh andbloudynctther  went  Ivp  to hrujaleto  them  '^'•• 
 thatwere  Aposlles  before  me  ^but  went  int9%Arabta^^c,*  lie  ashed  no 
 mans  counfell((^X.\\  KdmbroJe)nor  referredtt  to  any  man  what  he/bculd 
 
Q'y5  Of  Traditions. 
 
 do^butfjorth  with  fr&a^ht»g  (^hrifi\lle faith  that  there  was'  no  necfjjftj 
 that  he  being  chofen  ofGod,(Jjdtildgo  to  the  .Apojlles  hisfredece^crs^  as 
 havly to harne any thing-^om them Movv how  badly  doth  M.Bifjop ^ 
 deale  to  make  ins  reader  bclccue,  chat  S /Pauls  do^rinew as fifjita 
 h  examined  &  affrooned  by  Teter^and  the  reji  rfthe  ^ppj}/es,\\hcn 
 as5.?Wfprotcfl'£dly  faith,  that  he  went  not  to  take  any  appro- 
 bation from  them,  becauie  he  had  rcceiued  cquall  authoritie  &  c6  - 
 ^^Lbrofibid.     miffion  with  them.  He  further  declared, that  b  three  yeares  after  hee 
 NoHvt  Ait^uidab  j;^gfjf  fp  ^tjrnfalem  to  fee  'Peter,  aid  abede  with  him  tjJaies.  ^  Net  to 
 ZJabaJh^re  di-  /eartte  anything  of  him  fTCLlXi  ^mbrofe,  becaufe  he  had  already  learned 
 dtctra.x,.t  cj«»  &      r  j^  authoT  htmfeifj  by  whom  Peter  was  tauzh,bHtfer  aff^^ton  cfthe 
 
 ipfePelrHffner.tt      J  J    Ji   J  £>  t        M  ■' 
 
 Injiru^M,  [cdfrop  ^pojtlelbip  ^that  Tctcr  might  i?now  that  the  fame  comijjioyj  wa^  gtuen 
 %\l'3't''v^cwc^  '*  ^^^  "^hich  Veter  himfelfe  had.He  went  to  him  '^  not  for  any  benefit 
 Pctrm  hanaU'  dt-  btttfor  honorsfake  to  fee  hint,  faith  TheophylaEi.  Not  for  any  luch  ho- 
 '<tT/f/*"S7.r'  nots  fake  as  M3iJbop  imagineth,  as  to  acknowledge  him  his  fupc- 
 ^r^tovhyi^am  rior  in  place  &  officc..y.?4«/himlelfprofefl[inghinIeIfc  ^  in  nothing 
 ^u'jidhZrud!,^^  to  hane  bene  inferior  to  the  very  chief e  ^poflles,  but  for  that  honours 
 t*xatira.ua,vt  Pe  (^\^q  of  which  thc  famc  Apoftlc  faith  :  f  Ingiuing  honor, go  one  before 
 TiXor.  u! » I.  annher^'Sc  whereof  we  are  wont  to  fay,thac  we  name  a  man  honoris 
 fRora.  <  ».ro.  gratta,for  hononrsfai^^y  which  g  thc  younger  honoreth  the  elder 
 ^r*yt',Im'qm'*'  the  cquall  his cquall,yca  &  thc fuperior  his  mferior.For  otherwile it 
 0tMc  eSfctfrouem-  ■  ^^^^  vvhich  Cyprian  faith  that*^  the  refi  of  the  ^pofiles  were  the  fame 
 
 »rvener*rttfirfir  /'  -  n  r  ti       n       I      i       r  1  i     r 
 
 vttgnifacertt        that  Veter  was  ^indued  with  equall  fellowfljip  both  of  honour  and  of 
 
 Pr7ii?.HotfZtLpower.  But  to  go  forward'  i4.7Mm4//fr  befell  that  that  ^.^/yZ'fl/^ 
 
 lit^Hi^foftiitqaod  jierc  fpcakcth  oi  that  Taulwent  vp  againe  to  lernfalem.  The  occafion  9 
 
 •  ^Ttnr'rtx^frlhnb-  whcrcofwas  that  that  he  mentioneth  here  as  another  matter  about 
 
 honoru  iri»u^aiv^^  qucftion  of  the  Gentils  obferuing  of  Mofes  law.  ?<?»/(?  and  Bar- 
 
 kAa.*s.i.        »4^<^  had  preached  the  Gofpell  with  great  fucccfle  amongrt  the 
 
 Gentiles  and  namely  m^ntioch  Whilclt  they  were  abiding  there, 
 
 lVtr.»4..  k  there  cam:  downe  certaine fro  ludaa,^  taught  the  brethren.  Except 
 
 ye  be  circumctfedafter  the  maner  of  L^iofes^ye  cannot  beCaticd^AtlQ" 
 
 upon  there  ^2.^  great  dijfention  and  great  difptttation  ofVatdt  ^  Bar^ 
 
 nabas  again/}  them.  Thcfe  falfc  Apoftlcs  pretended  thefclues  to  haue 
 
 come  fro  the  ApolUcs  at  Ierufalem,<5c  to  haue  rcceiued  their  inftru 
 
 ftions  fro  theWj^sraay  appcare  by  tliofc  words  of  their  anfvver,'  H^c 
 
 haue  heard  that  certaine  which  departed  fro  vs  haue  troubledyou  with 
 
 words fand  cnmbredyoftr  rmnds, faying yr  mufi  be  ctrctimcifed  (fr  k^cpe 
 
 the law,towh9mwc ganemfwh commandement*  Vndcr  tliis  colour 
 
 they 
 
ofTraditions.  ^-jj 
 
 ,  thcv  llaundrcd  Tattl,  as  teaching  another  GofpcII  then  the  other  A- 
 poftles  did,  No'.v  when  as  they  tiius  pretended  the  ApolUcs  names, 
 and  made  flicw  to  haue  rccciucd  commaundement  from  them ,  it 
 was  necedary  For  the  f.itisf allien  of  the  Church ,  tiiat  the  matter 
 fhould  be  cleared  by  the  Apoftles  themfclues.    Wherefore  it  was 
 tliought  good,  &  God"^  by  reueUtion  alio  fo  dirc6lcd,  as  the  Apoltic 
 rigniHcth,that "  heahdBArndhas^firfomeotheroftheJhotildgotolt-  nyf^^'**" 
 rufalem  to  the  ^fofilesAnd  Elder sabtut  this  que fii9niX\-\\i  occafionot  o^wir.i>,G-M. 
 his  going  let  .9.j^^ro/tf  declare  :«  lhelewesS^V.\\  hc,f^»y?^4«^«i//^^"^''/*7,;j^^^^^ 
 optmon  cfhim  in  behalf e  of  their  law,  as  tfhe  difngreedfro  the  pre  Aching  op'mt.^^Aj;  d, ,« *  r 
 cfthe  reft  of  the  Apofiles,  &  hcrby /owe  fcruple  grew  to  mAtiyJoas  that  tZ''J,'crt,'u\ 
 the  Gentils  might  be  trohbled  or  perplexed  with  doubt  ^  left  by  him  they  f»fl'i»rum,ir  hmt 
 fhonld  be  drawne  to  any  thing  elfe  then  the  Apofile  delinered  wh0  haddc  puiZ^ul"/^'!!^',, 
 beene  with  the  Lord.  Tor  b)  this  occdfwn  the  Galathtatts  were  perverted  F<'JJ'">*F"'tff^*ri 
 by  the  lerves,Jaying:that  VauldeltHered  or  taught  ctherwife  then  Teeter  nntur  Ab  l^^qu'^ 
 did,He}]ce  it  c.itnc  topa'Je,  that  being  admonifbedbyreuelattenfrom  the  ''*^'i'*''f-^f<>?»li 
 Lordyhe  wt  nt  vp  to  Hierufalem.  What  to  do?  to  be  examined  and  ap-  iltZnt.  ^Trntf^^ 
 proued olthc as liis fupcriors & iudges, /^.^.Hiith: What,  hadde he  'r^^faZi^,""^* 
 preached  the  Gol'pell  now  1 7.  yeares,  ^  doth  hec  now  at  length  re-  dtuducnubtu.tfuu 
 member  himfclfc  to  come  to  his  fuperiors  to  be  examined  oi  them  ?  ^i"'"""^'*"'  '"^ 
 no  luch  matter.  He  came  as  hce  faith  p  to  conferwtth  them  oftht  Gop-  Hwcfaiimm ,jt vt 
 pel/ which  he  preached  among  the  Genti/es.^OW^  tt  is  *ne  thing  to  cofer  '»7Dt'fmm'aj'!^n'- 
 iiith  lerome^anot her  thing  to  learne.There  ts  equality  betwixt  ihem  that  '^ftiHitttfitjmi 
 confer re\but  betwixt  htm  t hut  teacheth,and  him  that  learneth^  hee  that  p  ver. ». 
 learneth  is  the  Irjfer,  He  conferred  then  with  the  other  Apoftles  ,as  4  ifi'n.inOMi.i. 
 l)is  equals,  not  m  refpci^  ot  himfclfe,as  to  haue  any  thing  added  to  li-^/,;i!r"inur' 
 himleltc  by  t]ie,but  only  forfatisfa6b6  of  the  Churcli,  that  the  fcan-  \'2''ti2l''*'^'^^* 
 dallofthc  llandcrofthctalfe  Apoltles  might  be  remoucd,  &  all  the  t»m  &  di;ctn',Z, 
 Church  might  kaow,thatin  their  do6^rinc  tlicy  cofcnted  al  in  one,  ""''^  'fi'H'im 
 that  fo  neither  his  labor  thenceforth,  nor  that  that  he  had  bellowed  r  Vei-.^. 
 might  be  bellowed  in  vainc,byrcalonofany  fuchtalleluggcftions  fver.7. 
 oHiis  dini-ntingfrom  the  reft.  And  to  fliewthat  hec  confcncd  with 
 the  to  no  other  end, he  laith  atterwards,that '  they  added  nothing fur^  ^ 
 ther  to  htf»,  that'  ih^jfawe  that  the  Go/pell  cfthe  vncirchm<:ifton  was 
 committed  to  him  as  th^Gofp.  II  cf  the  circnmitfi«ri  was  c.mmittedto 
 Veter,    ^  th.U  they  who  fecmedto  bee  pilUrs,  l^mes^  Piter, at-d  lohn 
 gaue  v/ito  himytKd  Barmibas  right  handes  of  fellow/hip, YesL  thac  he  was  „  y„  j  ^ 
 To  farre  from  being  infcriour  to  them,  as  that  at  ^>:ttoch:^he 
 wiihjloodluterto  hisfaceastufllyto  be  bUmcd^for  nttgctxgthe  right 
 
97.8  of  Traditions. 
 
 f^ay.tothet^ftfhofth^G^Jpdt'^  itethat  hee  fccnicd  by  his  cari.ige  to 
 draw  the  Gentiles  to  the  obferuation  ct  the  law^  contrary  to  that 
 which  before  had  bene  acknowledged  by  iiim,  Now  then  the  rea- 
 lon  is  manifeft  ot  S.  "Pauls  going  vp  to  thept/krs  of  the  Churchy  al- 
 belt  he  were  as  great  a  pillar  as  any  of  them  And  as  tor  the  lenrencc 
 of  the  Counccl  It  ^id  not  teach  him  anything  which  he  knew  not, 
 but  onclyfignified  the  common  acknowledgement  of  that  which 
 he  had  before  taught. "  He  vnderfloodfrom  the  heginning^Ja'tth  Chry^ 
 '    ,  fcfiome^what  ypas  to  be  done^^.itd  needed  no  teachi.  r^  but  what  the  ^po- 
 '\  .Jb  °uih  cjMd.  files  after  much  debatmg[hoUddecreeythefams  hadhe  certawandvrt" 
 tfit  annd'.im.  p,r-  ^^^j^^^^  ^^^^  himfdffrofn  heauen  withtut  debating.  Now  by  this  that      | 
 hahAax  viLdotit  hath  bene  laid,wc  may  conceiuc  what  to  tninke  or  thole  allegations     i 
 re.pdj^y.*p^li ««/    |j|^}^  M.B/(hopfot  A  flicw  hath  quotcd  in  the  margent.Thfat  which     I 
 erantUoofioiide-  TV^m/Zf^?;?  liuth  IS  apparent  talfc,  that  ^  Vauieiivent  toHterufdemto 
 trad$S!^'  Cd»;ff^//^  wiihthe^pofi/esy  left  haply  be  had  not  beleeued  as  they  dti,  or 
 (.zhuis  habebAt  a-  didnotprcach  the  Gofpcllas  they  did.  As  though  it  were  likely,  that 
 MlbiZlT.  ^      the  Apoille  would  haue  continued  his  preaching  for  1 7.  years,  not 
 y  Tertui.ctnira.    knowing  whcthcr  he  preached  right  or  wrong.  As  though  he  knew 
 f^nZ'ad'ct'^S-  not  that  which  hec  preached  to  be  the  truth,  hauing  receiucd  it  (  as 
 tandos^pojioos^  before  is  fhevved)by  the  reuelation  of  Icfus  Chrift,  That  which  H<>- 
 Tuo7n!nc^tdid'if-  r^WiT  laith  muft  bee  cfteemed  according  to  the  humor  wherein  hcc 
 f,t&nonfecun.    ^^ote  it,  whi'ch  was itt  great choler and  ftomacke  towards 5'.i^/^/?i« 
 Uz^irtt.  for  dilliking  his  opinion  as  touching  Veters  di{fimuIation,mcntioned 
 
 in  the  chapter  whereof  we  here  fpealce  His  words  are,  that  ^Vaidlhad 
 ^J^JV^EpUi  "^^  ^^^  ifecuritte  of  preaching  the  Gofpel,  had  it  not  ben:  confirmed  by  the 
 oftendensfc  nO'i  (entcnce  ofVetcr  and  thofe  that  rpere  with  him.  As  though  hee  haddc 
 EtZfil^prlTca,,  preached  ly.years,  as  before  was  faid,  without  warrant  of  preaching 
 d  ,mfiPetrtir  iiu  As  though  Iiccxpcfted  confirmation  now  from  Teeter, or  thofe  that 
 7rZf!i!,f7i}i>''>un  were  with  him,  who  fo  longbecforc  had  had  confirmation  from  ■ 
 j(4  TijoratMm.  clirift  himfelf?  As  though  he  became  an  Apoftle  by  warrant  offeter,  * 
 &  thofe  that  were  with  him,wbo  in  thcbcgining  of  his  Epiftle  wri- 
 teth  himfelfc,  *  Vaulan  apoftle,  not  ofmen,  nor  by  man,  but  by  le/ks 
 Chrift,mth  many  other  words  before  mentioncd,difclaiming  the  re 
 cciuing  of  any  authoritic  from  men.  leromes  heat  made  him  forget 
 that  which  is  before  cited  out  of  his  expofition  vpo  th  at  Epiftle,that 
 cottferece  importeth  ecjHabty,  and  thcrfore  that  the  Apoftle  fhewing 
 that  he  W£l  to  confer  with  the  reft  of  the  ApoftIes,importeth  that  he 
 receiucd  of  the  no  warrat  of  authority,  but  only  tcftimony  ofcofer,. 
 
 As 
 
 aOal.r.i. 
 
OfTraditions.  o^o 
 
 I  ^  As  tor  that  iv.'iichis  quoted  outof  5".  ^///^/kj-,  itnukctii  jioilu/igto 
 i .  tj\[,  TS^Ihyps  [Hirpole. '////;-:  n-  had  bene  no  ^ifojiLs  ltuwgjih.\t  PjlI 
 m  cpmmitnu .ntho  vcith them,  andconferrir.g tvtth  tbm  oj the  Co/pe/l, F^tn'hby^"!', 
 
 _  ,.  ,  -,      .      , 4 
 
 fntghtappe.iretoheofthefamejeciette,  the  chr/ch  wouldyiithaue he-  ^'""""•-"uret  m 
 
 leeaedhint.  'But  when  fheyl^tterv  him  preachmq^  the  fame  whi  h  th:y'-ll'[!!ucfmM>u'4n 
 
 freachedyind liHJHg  inthitr vniiy <\ndfelL'jnifhip^  dct  g^-^ljo  ihtj.ime  mi '''  ^''  '^*^'?'<'*»« 
 
 rac/es  whuh  they  dtd,  God  i  h'^s  cormnending  i:,  b^'  obtained  authorities  >  }do  )i,4fdtmf,cir- 
 
 th  it  hts  words  are  now  heard  in  the  C  hurch,   as  ifC  hrijie  were  heard  ['i[[fjfii,^,l^'„\'* 
 
 fpeak^ngm htr/j,as he himfilfe moji truely faith,  in  vvIjicIi  words  hcac-  "oncndirtt.Std 
 
 tributc'cli  to  tlie relt  oFtlie  Apoltles  the  giuing  ofa  tdlimonic,  that  h"7^'^ii'n£'u,^ 
 
 hcc  was  of  che  lame  focictie  and  tellowlhip  w  itii  them,  but  impor-  9»<"Vfr/a'«u.7irtn.^ 
 
 tctii nothing ac allot  any  their  iudiciall  power  or  luperioncieoucr  ]i",'',['^J^'^'^'„',"„, 
 
 him.  rhfcoccafionsot  the  words  willHicvv  the  piirpoi  tot  ihcni.AIa''''Ji  vmtaifviHv.- 
 
 ,  nicheuslhc  lieretickc  wrote  an  Epillleas  die  ApolUcol  Chnll,  con-  c'tSn'pnZmZn 
 trarying  thole   thingcs  which  u-crc  written  by  thctriie  Apolllcs.|,'"^'^J>'^'''^''''''*^ 
 The  Manichces  vrgcd  this  Epillle  as  the  true  (lory  ot  Chrilt,  ailed-  tu,,:Do,:,i„0c»fm- 
 eing  that  tlic  Gofpclles  were  corrupted  and  not  true,    S.^ti(iii:e  "'""^•'"''.'^"'mt 
 queltioneth  liow  the  Church  lliould  take  him  for  an  ApoltlejOrad-  -^trt,.,  uitmhtjit 
 mit  that  for  true  winch  he  wrote  concerning  Clirill,  when  as  iicc  li-  %f!l^^'Z',^l,"^',\ 
 ucd  not  in  the  time  of  the  Apoltles,  nor  was  knownc  to  be  one  of-'"  chnjiu^f.cut 
 them,  by  hauing  communion  and  tellowfliip  with  them.  For  euen  )^{'J^"£,Xr»'r.'* 
 Tat'Jj  faith  hcc,it  he  hadde  Imed  after  their  times,  and  iiad  not  bene 
 knowne  to  haue  Ibcietie  and  company  witli  them,  and  by  his  prea- 
 ching &  miracles  together  with  them,had  not  bene  commended  to 
 
 'the  Lhurch  by  God,  the  Church  could  not  haue  taken  him  for  an 
 ^poftleofClirirt,  norbeleeued  him  vpon  his  owncword.  Tiiisis 
 all  that  isfayd,  and  nothing  intended  that  tlie  reft  ot  tlic  Apollles 
 fhould  giuc  him  warrant  as  iudgcs,but  only  as  witnelles  teftifie  him 
 to  be  one  of  them. But  now  admit  that  they  were  as  Iudges,6c  were 
 togiue  commilVion  vSc  warrant  to 5.  "Paul:  what  is  it  tiiac  Af.  Btpjcp 
 would  proue  tliereby  ?  Forlboth  that  there  wcrefome  of  authoritic 
 for  iudgcment,  and  deciding  the  controucrfies  of  the  CIiurch.Bc  it 
 fo.'but  why  doth  hec  take  pamcs  for  that  which  we  doe  not  denic  ? 
 Yea  but  it  is  tiiat  Veterw\z.y  be  knowne  to  be  the  ludgc,  Be  it  fo  that 
 ?<rrrr  amongll  the  rclt  was  one,  yea  6c  achiefemanamonglUhcm,  cCJ.:.9. 
 becaulci'.>'4«/ faith, that  ''■  lames ^and Peter,  amilohnfeemcdtohee 
 />!(// jr/,thatis,fpcciall  and chiefc men amongll the  ApolUes.Yea,but 
 that  is  not  enough,  but  Veter  muft  be  the  higii  &  foucraigne  ludge, 
 
 and 
 
ago  OfTYAditions. 
 
 and  the  reft  ondy  afTiftants  ^  helpers  to  him.But  that  is  apparently 
 falfc,bccaufe  in  that  iudgementohvhich  S.Pxw/fpcakcch  Umeshxis^ 
 as  the  chicfc,  and  accordingly  pronounced  thedefinitiue  fentencc; 
 ^to  him  faith  Chryfoftome,  theprincipaUty  or  chief ty  was  committed, 
 '^  m  wittfelf  Yctlctvsyecld  JTo  much  that  feter  was  the  highcft  ludgc  in  this 
 'f"'tV"Of,  uf.it :  alTcmbly :  what  of  that  ?  Marry  forfooth  the  Pope  fucceedeth  in  Tc 
 
 ho 
 
 tUi  er.ttprtncip^tMS 
 
 ucr  all  churchcs-This  is  the  ilTue  that  M.Bi]hep  driueth  at,but  for  his 
 
 ctincrcdntts      ^'  ^'^^  placc,<5c  Hc  muft  thcrforc  be  the  one  high  and  fupreme  ludgc  o 
 
 life  cannot  tell  how  to  conueigh  the  Pope  into  S.  Vettrs  place.  This 
 conclulion!S(r//^rwiWmakcthout  of" three  places  that  are  here  al- 
 Icdgedj  quoting  them  only  as  M.Biflttp  doth  fro  him,  but  citing  no 
 e  '^t'Mr  Ac  verbs  vvords,and  faymg  of  them  that  they"  exprefiyajfirme^thAt  the  chi^rch 
 ^uwt'hffu'm^nt  wou/dmt  bane  l>e7eefieM  Piuly  had  net  his  (^ojpell  heene  cmfrmed  bj 
 Eucuria'anon  S  .ViZcv, Therefore  it  helongedto  Vetti'the»,and>:eiv  tohisfuccejfour^to 
 turImT/E»Lr(  iudge  of  the  doHrine  of  faith*  Where  wc  fee  hini  to  be  outright  a  Ic- 
 bumo-.uap.tro  fuitcthatisjamanofabrazenface  &:  a  wicked  confciencc,  for  that 
 fitEnopZ,  "I'rat  hce  knewe  well  that  two  of  theic  doc  not  mention  Vitevy  but  fpeakc 
 iHnc&promde     pcncrallv  of  thc  Apoftlcs,  the  third  which  is  Burome.  namcth  not 
 
 facceJJanieiMn'Aiic  D  /  i        S      i      i  11  11-;/-/  .   » 
 
 ded<,nri,;afidei  Pettr  zlotic  as  hcc  doth,  but  ccuplcth  with  him  thtfe  th^.twcre  wtth 
 /?/>»,  and  makcth  that  which  he  faith  common  to  them  all  But  it  is  a 
 fuith  er  point  of  impudcncic  in  him^totorcc  that  vpo  the  Pope  here 
 by,  which  ncuer  any  of  thcfe  Fathers  nor  any  other  eucr  imagined, 
 that  he  fhould  be  in  Peters^hce  the  vniuer(all  ludge  of  Ghriftian 
 faithjfo  thatifj'.P^/fr  who  they  fay  was  Bifliop  of  Rome  beeforc 
 had  becne  dead  before  that  counccll  of  Hicru(alem,&  f^^^/the  thifd 
 liad  lliccceded  in  his  placc5?'^«/the  Apoltle  mull  haue  had  his  go(^ 
 pell  confirmed  by  Vah/e  thc  Pope,  as  impious  a  c^icite  as  cuer  thc 
 world  bred,  I  will  not  (land  to  rake  any  further  in  this  filtiijlet  them 
 lie  in  It  tliat  loue  it,and  M.BtJhop  hauing  taken  vpon  him  to  fwearc 
 whaifbeucr  BelUrmine  doth  he,  muft  be  content  to  be  dawbcd  with 
 his  dirt.  He  goeth  on  and  tcilech  vs,  tiiat  he  could  (hew  liow  euerte 
 hundredyietes after yherefies  were  corfutcdnndrenBcdnot  by  the  writ 
 ten  word  onely,  but  bj  thefentence  and  decUrationof  the  Apofllesfchol' 
 lers  andfucce^OHrs.  So  then  they  were  not  reie6kd  by  thc  fentencc 
 and  declaration  of  any  one  ludgc,  he  is  novv  gone  from  that,  but  it 
 was  by  thefentence  and  declaration  of  thc  Apoftlcs  fchoHers  and 
 fucceflburs,asallBifhopswcref  And  mdccdc  in  thofe  firftCoun- 
 cels  the  Bifliop  of  Rome  haddc  no  more  to  doc  tiien  other  Bifliops, 
 yea  fomctimes  leflc  then  fomc  othcrs,to  who  the  moderation  of  tlic 
 
 prefene 
 
1. 
 
 'UIM4  (tncf 
 Hon 
 
 I  OfTrddttiom.  98 1 
 
 Iprcfent  bu  fine  lie  by  general  confcnt  was  comittedjas  in  the  Niccnc 
 ,counccilro  '  Hcfim  Billiop  otCordubain  Spaincabouc  allelic  reft 
 1  of  the  BilliopSjwho  ibcretoic  £  fubfcribed  fiiit  vA  all.  And  as  for  ilic  iThfdUift.i 
 j  deciding  of  matters,  it  was  referred  oncly  to  the  autlioritic  ot  the /,'!/J;!i' 
 [Written  wc)rd,asappearethin  thclamecounccl  otNicc,whtrer  oK-P"';'^'f>'  , 
 ftanttnc  piopoundcth  this  rule  vnto  the : ''  ih.-  b:.ol^sofih€  Eti^.nge-f.ljir'>pt'.,rfi"i. 
 lijh  G"  ^■fppft/fs,(ts  alfa  the  cracUs  of  the  ol^  Vrcphcts.do  tlatr.h  wlirnil  ^  ^'■"  '•'/?  ''  if. 
 Vsyib.Hto  thmk^ccncirntngQjodsmattersithcreJLrejettt'rt^aJidealho-  ^-ipipiiciitn 
 fit/.-  dfcord,  let  vs  t^.  ke  the  relolutions  of  our  an  eft  ions  f)  o  the  rconies  of ":. "","  "■"  "i""""* 
 the  holy  Gh(fi,  Their  kntcntc  therfore  was  biic  to  acknowledge  and  i:>*UfU>i,:osir.. 
 pronounce  the  fcntence,  which  the  hoIyGholt  haddc  giuen  in  th.ef^*^"',^])"^ ''"''' 
 wrirten  word,  3c  no  other  wife  did  they  take  vpo  them  to  declare  it,  izifi  tou  hla 
 but  by  the  lame  woordc*     Onely  for  the  gre;.ccr  latisfa6^ion  of  the  I">f"ndHtnf„:f,g 
 Church,»Sc  the  more  fully  to  take  away  all  cauillations  of  heretickcs,  *d<f,l'rd'i*l',!mLui 
 they  alledged  lomtimes  the  teftimomes  otluch  as  had  beene  before  "'^■■^>*dxmm^fi. 
 thein,to  (hew  that  by  the  fame  written  word,thcy  iiad  taught  no  o-  ql^/ioLm!'""' 
 tJicrwife  the  they  did.  Albeit  there  were  not  aUvaies  general  Coun- 
 eels  for  the  confuting  and  reletting  of  hcrcfies,  but  many  times  the 
 Paftouis  of  the  Chui  chin  their  priuate  writings  confuted  and  con- 
 demned them  only  by  the  verdi6l  &  fentence  of  the  written  wordc 
 So  HtUry  only  by  the  voice  of  the  heaucnly  Iiidgein  the  Scriptures 
 rciedled  the  Ai ian  hercfie, '  neucr hauing heard  oftiie Niccnc  dcfi-  ',"f.^iil{^')?;J;„ 
 nition^  vntill  he  was  going  into  banifhmcnt  for  that  fauh.  Yea,  and  ^'f*-""  '.Hnc^uam 
 after  the  definition  ot  the  counccll.5'.ex^«/?i«  did  not  reft  vpo  their  "iS^"'"'*"^ 
 fentence,  but  vpon  the  lentcnce  of  the  written  woordcj  and  there 
 fore  faith  to  ^<«.v/w;w/j  the  Arian  :  •'  It  is  not  formee  to  allrd^e  the  ^^luzuflctntr. 
 ccuncclltfNise,  nor  for  thee  to  alledgethe  counctliof  ^rtmmum '.  net'  t.-.^i^'st'clt 
 thcr  am  1  bound  10  the  author/ fie  cf  the  fine,  nor  thou  of  the  other.  By  te-  ^'"^"■"™..""  '*•  d» 
 JttmoMesor  authorttt's  cf  bcrtpture, not  proper  to  either  of  vi.J/Mt  comon  t,,r,^H^mpr4,Hdi- 
 to  both  Jet  m.uti  r  try  yvtth  matter,  cattfe  with  caufe^reajon  vptth  reaCon.  ""«""f  "i;''^''' 
 
 11  \        r  r  II  1       I  /"i  ■         ("■■(iiii'm.  Stt  tt» 
 
 He  knew  very  wel  that  the  fentence  or  a  councclMiuglu  be  cjueltio-  hwtu.t,,,. ;«;//;« 
 ned  alio,  &  therfore  that  the  controuerfie  muft  finally  reft  vpon  the  ""'/'l;''';  '^""" 
 fentence  of  the  Scripture.    A-f.  Bijhop  funhcvTc^arcth  vs  tc'BJLr-  iMih,rt,j„;-m,nin 
 Wine,  as  touching thofe  Councclls  euery  hundred  yceicSj  whole  in-  /"V'lT./^vm/,- 
 ftru6fions  arc  neediefTc  to  vs  to  certific  vs  of  the  truth  in  that  bee-  ">r:'.:.-"t- ' 
 
 trHl- 
 
 halfe,  being  otherwife^cttcr  to  be  knovvne  then  by  any  tl-.ing  that  I^Jum^Zu,!lu- 
 hee  tan  tell  vs.     But  I  would  wiili  that  he  that  delireth  to  knou'  the  •  ""^  '■"•'"  "". 
 qualitie  and  difpofition  of  that  wretched  manne,  Oiould  througi)ly 
 cxan*ine  that  chaptr r  that  Maiftcr  Btfhop  quotcth,  wherein  he  Juth 
 
 fct 
 
9^2  of  Traditions. 
 
 fct  downe  (b  many  apparent  and  wilfull  lies,  as  that  it  may  well  ap-  ; 
 peare  what  Ipirit  it  was  that  led  him  throughout  his  whole  bookcs, 
 jn  the  next  place  he  telleth  vs  an  idle  tale  &  impertincnt,of  ^^y?/  &  > 
 \T{n^n.Uh.i.c.^.  GregoK/e  NtiZUKZCKf,  ofwhoiii Rujfimsve^oncthythAt  '  laymgajide 
 omnbH*  Gr^cora  j^^^  prophmc  (itidteSy  they  appijedthemfelHes  on'y  to  the  booh  of  holy 
 rimotufolu dimn*  iicnptureSy  andJoHght  ajter  the  vnaerstundmg  oj tbem^nct  out  ojthetr.\ 
 mbJoperddlb^t  frvn  prefumption,bur  out  of  the  rvritings  coauthor  it  le  of  their  auncients^s 
 tarum^  intdiijen  ypf^o  dlfo  themfelues  hj/juch  as hadfucceedcdfro  the  Apojiles^hadrecei' 
 T^JfZlVonc^  t*edthe  rule  ofvnderfianding.     To  what  end  doth  he  alleadgc  this  a- 
 txmMor:',m[cn^-  oainft  VS  ?  Wherc  it  is  fayd  that  they  foueht  not  the  vnderitandina 
 /r  (^Hchmtiir :  cjttos  o^th c  .Scripturcs  ofit  ofthitr  srvn  prefumptton^ox  the  1  hooting  or  his 
 ^'^^"""sfJ-ftZ  ^^^^>  ^^^  maketh  aparemhejis  thuSjw^J  the  VroteBants  both  do  &  teach 
 um^cl.dire'gHU-n  Others  to  do.'^wi  the  Protcltants  would  haue  him  know,that  that  de- 
 fHfce^'jfeonji.t    fcription  of  the  ftudics  of  thofe  two  fathers,   dooth  rightly  defcribc 
 the  ftudies  of  euery  learned  Protcftant,  They  fee  it  to  their  gricfe  in 
 all  our  bookes,  &  in  the  proccfl'e  of  this  whole  bockj  it  will  appearc 
 to  him,  that  the  Proteftants  vfe  the  help  of  the  fathers  writings  as  a 
 fingular  benefit  of  Godjfbr  the  true  vndcrftading  of  the  Scriptures, 
 and  forthefindingout  of  the  truth  in  thoie  controueriies  that  are 
 depending  betwixt  vs  &  them.Ycajfo  farre  are  we  from  contenting 
 our  felucs  with  our  owne  vnderft anding,  as  that  we  forbearc  not  to 
 turnc  <&  wind  al  Popilh  authorSjeither  of  former  or  latter  time,that 
 what  gold  wc  can  find  in  their  dungbils.  We  may  apply  it  to  the  fur 
 nifhing  of  the  temple  of  the  Lord, But  it  piticth  me  to  thinke  of  the 
 fillincflc  of  this  man,  in  vpbraiding  vs  with  not  (carching  the  wri- 
 tings of  the  auncient  Fatliers,of  who  I  am  perfwaded  that  wee  may 
 truly  lay,that  he  neuer  read  fo  mucli  as  one  volume  of  any  one  of  the 
 fathers,  &  had  bene  in  pitiful!  cafe  for  the  writing  of  this  booke,had 
 not'BelUrmiHe  bene  content  vpo  trull  to  lend  ium  the  whole  ftock. 
 Well,  hce  hath  read  them  that  haue  read  the  fathers,  &  if  they  Iie,be 
 in^*i?»/f««f.    it  fo.-hec  cannot  tell  how  to  help  either  himfelfcor  ihcm«  Thusfor 
 crefcon  Lb.  .ca.   the  finding  of  a  ludge  wc  came  firft  to  the  Pope,and  from  the  Pope 
 Vetm'i^^i'^obfc'*-  ^^  ^^^^  brought  vs  to  the  councels,  &  from  the  councels  to  the  wri- 
 t\tau^u4i9r,i^,t'"t  tings  of  the  fathcrs,&  now  ft  o  the  writings  of  the  fathers  he  leadeth 
 tu7c!^ffut"qHan,  VS  to  the  Church.    Hee  alledgeth  to  this  purpol'e  two  fayings  of  S. 
 /"'  viUamhtgM-  ^uJiinJIhc  former  vpon  occafion  of  the  qticllion  betwixt  tiie  Do- 
 lurJdmelnrJ.  natifts  &  him  IS  thuSy'^fyhofoeuerfearc  th  to  be  decetnedby  the  obfct*' 
 rity  of  this  qneSiton^  let  him  [eekefor  adnice  to  thatfamt  church y  rvhicb 
 
 jvith" 
 
of  Traditions.  o  g , 
 
 wtihotitanyambiginty  the  hJy  Scriptures  dcth  dcmonflrate  aydpojHt 
 out.  VVc  acUv.h  the  condinon :  we  willingly  Jiearkcn  to  the  ludye- 
 nicnc  ottiiac  CiuirclKinobfcurepointswhicliwc  do noc readily  vn- 
 dcrltand,  u'ehigiily  cltccmcthe  cenlure  ofcliat  CJiurch,  vvJiicii  o- 
 therwifc  by  the  Scripture  is  deirionflratcd  to  bee  the  true  Church  . 
 S.  i^ujityjc  in  thole  words  hath  reference  tothc  wJiolc  churcii  from 
 the  tunc  oFthc  Apolllcs,  &  very  rightly  dircdtcth  him  that  was  not 
 able  otherwile  to  difcerne,  to  preluinc  that  to  bee  the  irueth  wi}ich 
 trom  the  very  originalliiadbeenc  continued  andpradlilcd  m  tiic 
 Church,  This  leructh  not  cJT/.'S//2»c>//turnc,becauie  itfitteth  not  to 
 CM.  Btjh;ps  church.  No  more  doth  that  other  place  which  iiec  ci- 
 tcth,  "  Ifhetildnot  bcleeue  the  GofpellyVnlejfe  the  .-.uthoritii  of  the  c^tho  V,dZlp''lT^,' 
 like  Chnrch/houldmouewe  tott.    iJH.  Bijhop  before  Jiand  tcllcth  vs  '"'"^'"■"'X'' •  "• 
 tiiat  S.  ^tifttne  did  not  fpcakc  this  as  touching  his beui^at  ^rflAchriT^^ZZ^f^Zi^ 
 Jiiiin^  but enennoKv betngaUdrned MidiudtcioHS DoUor^  kee would f,c,f' """"""■*'*»' 
 beleeue  butforthe  authontiecfthe  (^hurch.  But  very  lev\dly  doth  he 
 t  abufc  S.  ^Atifitne  in  making  him  fo  to  /ay,  as  if  iie  had  relolucd  that  ic 
 ;  being  liippoled  that  the  Church  fliould  backllidc  and  fall  away,hec 
 himlelfe  alio  would  piny  the  Apoftataj  and  fall  away  from  the  taitJi 
 of  Chrill.   What,  was  his  faith  built  vpon  men^  and  not  vpon  God 
 himfelfc  ?  Did  he  not  know  that  tho ugh  "  r//:r;w-^»^r<'rf//^r3vr  '    ™^"^' 
 God  is  true  ?  Wiiat  itthc  whole  worlde  had  conljjired  againlt  the 
 bookc  of  God,  as  not  long  before  by  Arianifme  it  iiadde  againil  the 
 .S'onne  ot  God,when  Conftar.tiHs the  Empcrour  faid  to  Ltbi  rius Bi- 
 fliop  of  Rome  concerning -^/^^w^^/,  P  Who  art  thou  to  the  reho'e 
 •{(■or  Id,  reho  thus  alone fl'^ndtfi  vfith  a  wicked  man  ?  Libt  rtus  though  af-  p  Tind,rtt  hijt, 
 t.rwards  heyeelded,  yettor  that  time  anlwered  well :  J  he  ^vcrdof'';,;;',l\]^^^f^"* 
 f.iich  / '  no  rvhit  impeached  by  my  being  a/one.-imi  wou!  d  not,tJ)inke  wc  '■-"'"^  <7«i/eU;* 
 S  Atilltnebtivc  t/ic  like  minde,  howfoeucr  all  other  fell  awav,  vet  Zi'lZl'T,"' 
 conltiindvtocleaueto  thatwhicnncknevvto  be  thctruth.acisnot  ^<""'''»'"«"«r 
 all  'JM.BtJhops  foohlTi  Rhetoricke  that  can  make  vs  to  bcelccuc  that  -bumi'dir* ''"' 
 S..ylu^ine  would  make  any  fuch  protelbtion  to  that  cllcfdtfYca,and 
 were  not  both  he  and  his  fellowcs  very  abfurdly  wilfull^tiicy  would 
 well  enough  fee,  as  haply  they  doc^by  that  which  gccth  beforehand 
 that  which  followeth,  that  it  can  be  no  otherwile  conllrued,  but  as 
 in  the  perlbn  of  a  man  at  firlt  recciuing  the  Chnllian  taithrto  whom 
 It  IS  no  llnall  motiuc  thereunto,  that  the  fame  taich  hath  found  ere-  * 
 
 dit  and  entertainment  throughout  the  whole  world.  But  the  words 
 
 them-- 
 
9  84  Of  Traditions. 
 
 %  ^^!,Z^Jju^Hi  thcmfelucs  ihali  bcft  declare  to  what  purpofc  they  were  f  et  dowiie. 
 <v*iEii,inpiio  r.,y  q  jfthoHpJOtildeliHndayty  man  who  yet  heieettethnet  the  Gofpelly  what 
 
 d*n>  credit, auidi'*        -^      .     J  ,  ,      ^  ,  %     .  i  I  /     /  >  r.  /     ,  /J        /  I 
 
 ccrc!  d:cmt  t,b;ni  ypouUcft  thoH  do  to  himfajwg  vnto  thee^  t  do  not  UtlecuciSy.reiy  Ijhould 
 
 Zt''MlonZ%  ^^'^  beUeue  the  Goffell,  v»/ej}e  the  afithcrttte  of  the  catholicke  C  hnnh 
 rem  nifimt c.iiho  Jhou/d  ptouc  me  v^to  I,*,  ff^hout  then  1  haue  hearkened  vnto^p^j/ing  vnt* 
 t"/r'"i£mr '  »*5  'Bc/eey.e  the  gofpe/J,  whyjhould  1  not  hearken  to  t  hcmjaj/wg  to  me 
 ShMbMer^o  obtem  Bcleeue  Ktt  Mftnichcus.  Chufe  whether  then  wtlt^  IfthoH  wtitjay,  be- 
 ^c^XeEult^do:  IccHc  them  of  the  catholtke  church,  they  gitte  me  warning  to  gine  no  truji 
 cur  etinon  cridcrc  foycujfthou  wHtfajyDo  not  beleeHC  tht  m  of  the  ccthcLkc  church'^  thott 
 No\i"r^Ir!'MatuIbAlt  not  do  wcUtoforce  ms  by  the  Gofp'eilto  the  faith  <?/Manicheus,  be^ ' 
 ''^'T/'cfj^'  '^'*°'''  caufe bythepreachingcfthemoftheci^thelikechhrchj  I  haue  beleened  ' 
 It  'cAihoilu^pfi  the  GofpelL  We  fee  that  both  the  propounding  and  the  proccfle  of 
 me  r»>mrA  vt  nui-  ^^^^^  vvholc  words.do  crv  out  asainft  M.'BtJhop.  and  as  it  were  with 
 modem  vobu,  &c.  loud  voice,do  prodaunc  that  S.<AHJms  meaning  was  no  other,  but 
 StT"^7°'"^''  that  tlic  confentand  iiuthoritie  ot  the  Church  ouerfpreadinethc 
 
 inol'cit credere,  na  r-    n  •     i  n  "1  • 
 
 r,aef.iciaper  E  wholc  world,was  at  firft  a  miglity  &  ftrong  inducement  vnto  him 
 TeJdfiZrMZ  to  beleeue  that  Gofpell  wherein  all  (o  conftantly  did  accord ;  bee- 
 (h*i,quia  ipfiE-  caufe  it  could  not  be  taken  but  to  be  ot  God  which  had  gotten  that 
 ^fTfdi'clnubMcrt-  ertimationand  account  with  fo  many  nations  and  peoples  of  16 
 ^"^''-  ftrangc  and  diuers  difpofitions.  Marke  the  wordes  gentle  Reader, 
 
 t.cJ^i"se%er '  f^hat  wouldefithoH  do  to  htmyfajing-,  I  doe  not  belecue  \  Surely  Ifhculd 
 crtdtdt  &ejfe  u  &  „(,f  heUcue  Vftleffe^^c,  vnto  who  1  hearkened  fayim  'Beleeue  the  Gefpel 
 
 €Mritm rjofirt  fere-      _,         _       ,  •",  .  ^  ,  ,     ,  t    i     ^    r     i/     t-L       I  •  • 
 
 rtetiAmjiignora-  &c.  BytbepreachtngoythemlbiileeuedtheCjojpeU.  i  nctning  is  ap- 
 rS^Sf^r"  P^'^^"^  ^"^o  any  man  that  doth  not  ftop  his  owne  eyes  that  he  may 
 fiAft'untm  tuA,  v(i  not  fee.  And  hereof  moft  holily  &  dcuou  tly  the  lame  S*  ^Aufiin  Ipea- 
 ^uMv:ad>,ciret    ^cth  in  liis  confcflions  toGod,  cucn  as  it  were  to  tell  vs  the  mea- 
 
 *utrtducirttAdu  .      -  .  .  irii 
 
 J  deajj  ci  cjTemiu  niug  01  tlicle  words :  ^  J  atwaycs  beleenedy  laith  he,  that  thou  art^and 
 ^Und^ii^qHidl'r*.  '^^^  '^"■^  ^^fi  ^^'^  of  VS, albeit  j  k^ew  not  what  to  thinly  ofthybeing^or 
 iione  vent  Men,  ir  whtch  way  [hould  Icade  me  or  bring  me  agav:e  to  thee,  Therefaewhsn 
 fet  ImLriilu  ^  ^^^  *^^  weake  by  ^pp.irent  reafon  to  find  out  the  truthyar.dfor  thispftr- 
 frnHarum  ii(,r*-  pofe  needed  the  anthoritie  of  the  holy  Scriptures^  1  began  new  to  beleeue 
 'la^er^m  muJmo  ^hat  by  »* weanes  thou  wouldejlgiue  that  excellency  efauthcrity  to  thofe 
 do  tejwjfe  tributHfcrtptures  cHCH  throhghcut  the  whole  carth,bnt  that  thou  would: Ji  haue 
 tern  iiiis'criptHr*  VS  thereby  to  beleeue  thee^  and  thereby  tofecke  thee.1  his  place  fhe  weth 
 ftr  oranuiam  ter-  the  truc  effcft  of  that  otlicr  fpecch,  and  it  is  great  impudency  and 
 nfii^ertpf^Mtt  impiety  in  LM.£i(bop  and  his  fellowcs^to  force  vpon  S.^/Jufiine  that 
 t'  '^^^!'^%-  protcftation  which  they  doe  by  their  falfe  conftr u6lion . 
 
 yam  te  qudri  volw*-  '  • 
 
 W.  Bishop 
 
OfTrxditions.  985- 
 
 23     W.  Bis II  OP, 
 
 This  matter  isfo  large ^  that  it  requireth  a  vhc  le  quffiion  :  but  bein^ 
 
 peftfjcd  vp  Tfithin  the  compajfe  oftne  obteEkon^  I  wtllnot  dwelt  any  Utjger 
 
 in  it,  but  here f old  vp  this  whole  qvtefiton  ofTradtttons^  m  the  author  itie 
 
 of  the  aunc  ient  Fathers :  out  of  whom,   bccatifc  I  haue  in  anfrvering  M  • 
 
 ]?CK\^\\s^andelje-tvhere.yas  occajicnfernedy  cited  already  manyjenten- 
 
 ces '.  I  will  here  be  br  iefe> 
 
 SA^naXxvasthe ^^oJilesScholler^doth exhort  all (^hrtjliafity  *  To  * Euf*b.Ii.;.j#. 
 
 ftickc|fall  VDto  the  traditions  oftlic  h'^oi^cs ,  fome  ofwhuhhecom- 
 
 mittedto  yvriting. 
 
 Poly  carpus  j^^  the  authtriiie  of  the  ^pofiles  words, which  he  hadre- 
 
 ceiuedfromthiir owne wouthesiconfirmedthefMthfulltntrHthi  ando-     , 
 
 I        .1    I        ■  I      *  'Ibidlic  CIO. 
 
 fterthrtw  the  beretick^s.  ^ 
 
 S.  Irenxus,  who  imprinted  in  bis  heart  ^poJ}olicail  traditiowyrecei-' 
 
 uedfrom  Polycarp,  faith.  If  tlicrc  Ihould  bee  a  controuerfic  about 
 
 any  mcanc  qucltion,  ought  wc'not  to  runne  vntotlic  mollauncicnt 
 
 Churches,  in  the  wliich  the  Apoftles  had  conuerfcd,and  from  them 
 
 take  that  which  is  deare  Sc  pcrfpicuous  to  define  the  pre(entquc- 
 
 ftion?For  what  if  the  Apoftles  had  not  written  any  thing  at  all,inuft 
 
 we  not  haue  followed  the  order  of  Traditions,  which  theydcliuc- 
 
 rcd  to  tliem  to  whom  they  deliuered  the  Churches  ? 
 
 Origen  teacheth,  that  the  Church  recciaedf rem  the^pojlles  bytra- 
 dition,to  baptize  Infants.  *  * ub'd'/i  c 
 
 Athanafius  faitit :  *  We  haue  proued  this  fentencc  to  haue  beene  Niceni  conc 
 deliuered  from  hand  to  hand  by  Fathers  to  Fathers :  but  ye,  O  new 
 lewes,and  Tonnes  of  C4//>/;4/,  whataunccftorscanye  (Iiewofyour 
 opinion?  ^        . 
 
 S,BA(ilhajhthefe words:  '  Wc hauc  the doftrine  that  is  kept  &  sana.?lp..7. 
 preached  in  the  Church  :  partly  written,  and  part  wc  haue  receiued 
 by  tradition  of  the  Apoftles  in  myfterie,  both  which  be  ot  the  fjmc 
 force  to  Godiines,  and  no  man  oppofeth  againft  thefe,  who  hatii  at 
 the  leaft  but  meanc  experience  of  the  Lawcs  of  the  Church, Sr<r  Gre 
 gory  Nazianz,(9r»«r.  /,  w  luhan,  , 
 
 R.  Abbot. 
 
9S6  of  Traditions 
 
 R.  AiJ  B  O  T« 
 
 AL'BiJhof  iihtQi't  as  he  was  beforc,likc  the  mdancholikc mer- 
 chant ot  Athens,  who  reioyced  at  the  light  of  cucry  iliip  tliatcamc 
 in  pcrfwading  himfelfc  that  it  was  his  Ihip.    Hee  cannot  hght  any 
 where  vpon  the  name  oitraditiomy  but  heprefcntly  imagincrh  that 
 it  is  meant  of  their  Popiih  vmvritten  traditiens.  And  iiere  in  the  firft 
 place  to  colour  this,  he  tranllateth  the  words  diEuJebins  amifle,  by 
 a  E«/eM./i.w.5.  changing  the  lingular  number  into  the  plurall*  ^  Hev?atnedthim 
 ulur^uasTot  i^^i^\^EuJebiHsQonccxmngIgmtius,  that  they  fhottld  dcauc  fledfaBly 
 indivu'.fe  adherent  to  the  tradition  of  the  ^poJiUs,  He  faith  not  traditions^  as  to  note  fun- 
 'jT-^oitlyi  -  ^^y  ^O'^f^^^s  left  vnwritten,  as  M-  Bi(hcp  would  haue  it,  but  traditi 
 Gcu  -t  'T^  A'-  *^'  ^^  entirely  &  generally  to  fignifie  the  do6lrine  dcliuercd  by  the . 
 ',  Apoftles.    Therefore  he  muft  neceflarily  bee  vndcrllood  of  the  do- 
 
 Knfoaioi)'-  ^rine  of  the  Apoftles  which  is  written,  but  there  is  no  neceditie  of 
 b /,r,«f  ,;.i,'. ^.ad  vnderftanding any more,This tradttion, that is,tJie do6b:ine dehue- 
 viniipSi^HHdomi  rej  jjy  ti^g  Apoftles,  EufebtMS,  faith  that  Iffnatius  did  teMe  by  wri- 
 ^■.utfMatofrxur  twg^  and  wiiat  nc  teltihed  we  mould  lee  by  thole  writmgs  if  we  had 
 "T^T-'^^^^'T*"  t^icmnovvinfuchfortasheleftthcm,  euen  no  other  do6lrine  but 
 ifor.  what  the  Apoftles  before  hadde  lert  m  writmg.    But  thofc  Epiftles 
 
 itbi'dfblti,,  ^^"c  becnc  diuerlly  in  huckftcrs  handcs,  bemg  grownc  to  greater 
 nare  ,p>rteat  vti  number  thcH  Eufcbtus  and  Bierome  heard  of  in  their  times,^:  con- 
 
 lunTDomCvT  Gaining  many  thmgs  now  which  they  had  not  then,  and  many  then 
 which  tliey  haue  not  now.  Ignatius  now  is  made  to  lay,  that  ^  if  any 
 manfafl  vpon  the  Lords  day  or  vpon  the  Saturday ^  he  is  a  mttrtherer  of 
 
 dignat.M  Stc^m  Chriftt  wliereas  S.  ^ujlme  contcfleth,  that "  beftmndtt  not  defined  bi 
 firegeiit.irfefti  any precept  oj  Lhrtjt or  hts  ^Apojtles  vph^t  dayes  rve are  tojaft  andrvhai 
 toritmSymUajuj not,  and  Hitrome as  we  haue  heard  before  ccnfeflcth,  that  Paf^/eund 
 eft  &ficme!rum  otlicrs  With  him  did  faft  vpon  the  Lordcs  day,    He  is  now  made  to 
 
 clZZ&yi'-  ^^y*  ^^^^^'^  tfaHymancbJerHeEapr  withthe uwes.or  Jha/l be^rethe 
 fttios  eim.  marks  oftheirfefiiuiilldayjheis  a  companion  and  partaker  with  the  who 
 
 Lf!{'t'^'''''' '  ■  kl^^'"^  Chrifl  and  hts ^pofles^where^s  it  is  maniteft  by  tiie  ecclefiafti- 
 iHinon.cont.Pt-  Call  hiltory,  that*  Pely carpus  the  Bilhop  of  Smyrna  at  tliat  time  kept 
 vfr!''<iplftZT&  Eaftcrinthatfort,and  rcfiifcdtoyeeldto  .^»/frr«/BiftiopofRomc 
 martyr  fcribtt an-  to  do  othcrwifc,  &  thcreforc  that  there  was  no  fuch  obferviation  to 
 ^rm!^plphf^!!i'  w^^ch  Ignatius  Ihould  adioy ne  an]^  fuch cenfurc  as  here  is.  A gaicc 
 Super  omnti  horn,-  Htcrome  citcth  this  fentence  out  oi Ignatius ,  that  ^  Chrtfi  chofe  ^po- 
 *"*""*"  "'"""-  ^les  who  were Jinn^rs  about  allntenty^hkh  noy^  is  not  found  in  thole 
 
 Epiftles 
 
 fit3tr*nt  t-eccatt 
 rtf. 
 
ofTrdditions,  0^7 
 
 Epiftles  that  wc  haue.  Thcrforc  fith  wc  Iiauc  his  writings  no  other- 
 ,  wife  but  maimed  &  corrupted,  it  is  hard  from  them  now  to  gather 
 I  any  ccrtainticatall,  v?c  t\\oitfamc  traditions  which  Ai*'BiJhof  fpca- 
 ■■  kcth  of,  arc  but  niccre  forgeries  conucycd  into  them  by  the  Pof)e$ 
 agcnts,albcit  the  Former  of  thofe  traditions  which  1  haue  mcmio- 
 I  ned,makcth  them  alfo  murthcrcrsof  Chrift,  becaufc  they  fall  vpo 
 the  Saturday,  or  clfc  tliey  muft  dcnic  that  thefc  cpiftles  do faitlifully 
 rcportthc  traditions  of  the  Apoftles*  But  what7>x^/r/i?«  itwas 
 that  iren€Hs  mcant,wil  appear  by  that  that  is  cited  in  the  next  place 
 concerning  Voijcarp us, who  A^t  Bf/hcp  faith,  ^^  the  ^ptfl/et  words 
 recettiedfrom  their  orvne  mouth  es  confirmed  the faithf nil  in  truth,  and 
 ouerthrew the  heretickes,  Lcthis  author fpeake,  and  let  the  Reader 
 iudge  how  honeftly  he  dcalcth  in  this  citation.  The  words  are  the 
 wotdsot  Irenaus ,  of  whomc  Eujehus  reporteth,  that  in  certainc 
 fpccclies  Sigaiin^F/ohnus  t!ic  herctickc,  hcc faith  of  hinifclfe  hauing 
 bene  with  Vcljcarpus  when  he  was  very  yong  %  I  remember  thefer  jf/^f  *  '^■'"'' 
 monesthat  he  made  to  the  people  ^andhow  he  told  that  heh^d  bene  con-  m,mtT*T,,^Hiam 
 Merfanfffith  Ichi  and  others  that  faw  the  Lord,  and  mentioned  their  f  ""'7  "7  T*J- 
 IpOi/ches,  and  tvhat  he  had  heard  of  them  concerning  the  Lordofidcon-  """,  &<juom»d» 
 cerning  his  miracles  and  doflrsneyOf  receinedfrom  them  who  themfeNes  uaMal^Dtm^ni 
 had  feene  the  JVord  of  life,  and  reported  all  thinos  agreeable  to  the  holy  -^"iirMnutnutrfsm 
 Scriptures.  Here  was  tJientlie  tradition  or /'c/y£'<tr/>«/,  containing /,rn<m«;"«r»  »■». 
 nothing  elfc  but  according  to  the  Scripture.  As  touching  thetra-  '"'"''■"'rit  .&  ims 
 
 ,.   ■  V        I  <  1        I       f   •     1        I    I  1      r         nil  txiiludtDimm* 
 
 ditionthaf  Irenaus  ipeakcth  or,it  hath  bene  bctore  (hewed  that  it  A»i,<rAnx&d.vxr 
 containcth  noching  clfc  but  the  elememall  articles  of  Chi  illian '""*'" '"'«^ '''- 
 faith,  for  the  auouching  whereof  lice  was  forced  to  appealetothe  if^^^np/,  vtrbum 
 tradition  and  fucceniuc  doftrinc  of  the  Church,  becaulc  he  had  to  ]'^*tujZ'al'* 
 do  vvitli  licrctickcs  that  refufed  the  triall  of  the  Scriptures.  He  laith  scnfturu  confins 
 riglitly,that  it  nothing  had  bene  written  wc  muft  haue  refted  vpon  h's«  Ihein- 
 Tradition}  but  becaufc  God  knew  that  Tradition  wastoo  vnccr-'wcrtoiheb- 
 tame  and  wcakea  mcancs  for  preferuation  of  truthj  therefore  as  he  ^'   ''"   ^  ' 
 hath  before  i^iid^thi  Apofiles  deltueredthe  Gojfdwhuh  they  preached 
 in  ivrtti>7g,  and  tliat  b^  the  will  ofGod,to  be  the  finnd.ttivn  andptliar  of 
 our  faith.  1  n  a  word  vv  hen  he  (zkhyfVh.tt  if  the  apofiles  had  >n  t  writte 
 any  thing  ^t  iill^.  mufl  rve  not  then  haue  fillowed  the  crder  oftradtton? 
 iheintimateththat  now  that  they  haue  written,  we  arc  to  follow 
 chat  which  they  haue  written  for  the  ccrtaintie  &  aflurance  of  our 
 feith.He  forccth  the  crder  of  tradition  in  tliis  fort  vpon  the  heretiks, 
 
 R  r  r  becaulc 
 
o  g  8 .  Of  Traditions, 
 
 becaufe  by  the  Scriptures  there  was  no  dcahng  witli  them  but ,  the 
 matters  whercot  he  trcatcth,arc  clcerly  taught  therein,  as  eucry 
 where  he  fhewcth  th.roughout  his  whole  booke.  His  next  allcga. 
 tionisvaineandchilclifh^  Origenteacheth  that  theChitrchrec€ined  ^ 
 ■from  the  Afsjiles  hpradttion  to  baptizs  infants^  whereas  EeUarmine 
 himfelfe  proueth  it  to  be  ncccflary  by  the  Scriptures,  as  1  haue  Ihe- 
 \St^.\l.  Yvcd '  beforw%     That  o^^thamjim  is  as  httle  to  the  purpole  asall 
 
 \i^th<tn*r.ii\>      ^^^*c  ^^'^*    ^^^^  tiling tliat  he  hath  in  hand  in  the  ^  booke  circd  is  to 
 Si^od  Ntcna'      gine  a  rcafon  of  the  decree  of  the  Niccnc  Councell,  that  the  Sonne 
 ^Plt^rtrfecttt  of  God  IS  of  the  fame  fubihnce  with  the  Father.  He  ihcwcth^that 
 j^tfxpcr^ria-rjaba  the  Fathcrs  thcFC  allcmbled  dctcimined  it  by  the  Scriptures^  C<?«- 
 rtfitxiof^^nt.     j^^.^f^^g  al{o  fo  dire6lina  them  as  we  haue  leenc  before.  The  matter 
 was  fo  cleared,  as  that  the  heretickes  for  fliame  were  content  to  i 
 r.    V    fubfcribc  to  tliat  which  was  concluded  vpon.  Yet  hee  declareth'i 
 <]^:>eiiftudi<,f<crii  that  aftcivvards  thcy  tell  to  cauiiiing,  that  the  words  whereby  the 
 Z%^::fscr:ftHru  CounccU  cxpreflcd  their  meaning,  were  not  found  in  the  Scrip- 
 t,onrcpcrhnt;4rha  [urcs  J  thatthcy  dcuifcd  them  of  theuifelues ,  and  that  none  ofthc 
 fi^uZ'JI^ZT  former  Fathers  had  vfed  the  rame.Heanfwereth,that  i  fVhofoeuerts 
 ScnpturAvtiiit  &  ofaflpidwHsmmd,  or  dcfirous  tolearne^  rvi//  knew  that  thofe  wordf^ 
 mEcceno'slcmal'.  thotigh  thc)  hi'  HOt  fofitidinthe  ScrtftHres,yet  hdue  the  fame  mcaniyig 
 ttramuitfiuifmodt  jy/jii/j ffje ScrtptHrcj  mend»a}id doc Jigwfie the  vcrj fame.  Further, 
 tMadpMr^J^Jsfi  againll  tlieir  other  cauill  he  fhewcth  by  diuers  places  alledged,  that 
 p,rmanu4trxd,ia  j.|^^  Fathcrs  of  formcr  times  had  vfed  the  fame  words  and  inaner  of 
 
 tJje.Ves  astern  nam    ,  ,  ilJtrT  1  iii  ;i 
 
 iMdAt,CMaphij^  Ipeecii  as  the  Councell  did.  Hereupon  he  conciudeth,  ^Behcldwee 
 d,faf^u,<iuosvcr.  ffjgy^  ffj^t  thisjentenct  hath  beene  delmeredfrem  fathers  t<j  fathers^ 
 patres  ac  ffuiiora  OS  it  wcrffiom  hand  to  hand '.  hut  Oyot*  new  lewes  and  fens  of  Ca'phas 
 tscO^ii'^*^'  what  fathers  or  AmceBers  willje  (hew  vs for  your  termes?  Now  1  liall 
 oGreg.NAx.\si-,.  not  We  thinkc  that  M.  Htjhop  hath  here  brought  vs  a  ftout  proofc 
 TZ%it7nojha  foi*  traditions  vnwritten,and  doctrines  befide  the  Scripture?  Euen 
 infignwe vidm:  35  jf wc  fliould  fly  to  MtBtfhop  and  his  felloweSjBchold  wee  lliew 
 t^ZZ'^tZ  you  that  vyhichwc  fay  ofthc  fufficiencic  ofthc  Scriptures  deliuc- 
 ctptofin  bunc  vf.  rcJ  from  fathers  to  fathers,cucn  as  it  were  from  hand  to  hand,  and 
 &'cTdS,huc7xt  he  ihouldhcrupon  cite  vs  for  witneflfes  oftheir  traditions.  As  much 
 t^^sfihoia^.icm-  ^YitOiouldhcilicwinthiSjashc  now  doth  in  that.  The  place  of 
 7r,Zlp^lll'J!&  'Baft/u  anfwered  at  large  "  bcfore.Hc  further  referrcthvs  to  the  fiilt 
 f^trariafcdefj,     oration  of  °  Gregorh  Nas^tan^in  againft  Inlian^  but  was  afhamcd  to 
 
 partim  deprtf/io  res 
 
 ptrphantrHM  dt<^ma:Hr't  Unio^et  &  typlicatifntiinJlitHtr<tMmPricati«nH>»'tlttrn*tme*ntrularMmftrm 
 
 Cat 
 
OfTraditions.  ^%^ 
 
 (ct  downc  any  wordcs  of  his,  bccaufc  the  matters  of  tradition  that 
 hcc  there  mcncioncth  aiiiongft  the  Chnfl;ians,  which  Inltan  the  A- 
 poltata  apiflily  would  rcfcnible in  his  Paganifme,  were  IchooU  and 
 toniies  higher  and  lower,  lc6lurcs,  hofpitalsj  nionaftcrics,  compa- 
 nies of  virgiiiSjfinging  by  turncSjand  fuch  other  matters  of  external 
 order  and  difciphne  in  the  Church,  and  vvliat  arc  thei'e  to  proouc 
 fr.iditionSjthat  is  matters  of do6lrine  not  cotained  in  the  Scripture ? 
 VVc  admit  almoft  all  thofe  thinges  which  hcc  there  fpeakcth  of,  and 
 yet  we  condemnc  traditions  in  that  fence  as  wc  here  makcqueftion 
 of  them.  SurelyiJ/.  ^//^o/>j  traditions  are  in  a  mifcrable  cafe,  that 
 in  all  antiquity  can  find  no  better  foundations  whereupon  to  build 
 them.  A  man  would  not  thinke  that  in  (o  f  crious  a  matter  he  would 
 To  tririe  as  he  hath  done,  bringing  not  one  place  m  any  fort  appha- 
 ble  to  his  purpolc,  but  only  that  ofBaftl,  &  yet  neither  tl;at  ot  luffi- 
 cic  nt  waight  to  prouc  that  that  he  liath  vndcrtaken  to  proue,  as  be- 
 fore hath  bene  ihcwcd. 
 
 14.  W.  BisHOf. 
 
 'Becafife  I  hAue  cited  already  feme  of  the  LAt'ine  ^undent  DoBors'.in 
 jieadcftbe rcf}^  IwillrecordoMtoftheminayf>crdertwOyhort>cldr9tten 
 i  herettkj  vfedalw^yes  to  rcie^  v^written  traditions^  and  fie  wholy  vnto 
 !  the  written  ivord.  See  the  whole  bock^.f  rcrtiillians^rr/<r  ripttsmagawji 
 !  IferetickeSyt^hsch  principally  handleth  this  very  point. J  he  fame  doth  Ire- 
 n.Tus  veitnc  Ife  of  the  kalentinians  and  Adarctvmfis,  *  /  he  ^nans  comon 
 feng  v>no  the  Caiholtckssyvas,  I  will  not  admjt  to  be  read  any  words  •.Zj*.j.<--«/.i, 
 that  are  not  written  ( in  the  5'criptures)<:/»'r/»(r//^-//7S  Hilary ««/(?// 
 book^  a^>^tKflQoli{{2ni\u%the  Emperour,  agatr.fl  vchome  hee alUdgeth 
 the  p  r  each  tKgcf the  Apo files  and  the  authoritte  oftheaHncieMtBijhops 
 expref[rd$>i  Ins  linelj  cclours. 
 
 S.  A  ugu  'i^.mcfome  i  z  co.yeares  agoe^  recordcth  the  very  forme  ofur-- 
 gfii>gy^lnch  the  Vrttffiants  vfe  now  adayes  tn  theperfon  o/Maxiniinus 
 an  ..irMftnhtsfrflbocl^agMnfthtminthebrginmng.  If  thou  ihak(Jaith 
 this hercttkyonng^ny  thingoutof  the  Scriptures  winch  is  common 
 to  ail ,  we  mull  needs  heai  e  thcc,  but  thefc  words  which  arc  without 
 die  Scriptures,  are  in  no  fort  to  bcrccciucd  ofvs :  when  as  the  Lord 
 himicltc  iiatli  admoniflicd  vSidndfatd^m  vainc  do  they  w orfliip mc 
 teachingcommaundcmpnts  and  precepts  of  n:cn  hWS.Augultin 
 opp 7 fed ugAinfl  them  vnjvritten  tradutotJSy    hath  bcr.c afc re  declared^ 
 
 R  rr  t  Thf 
 
oQo  OfTrdditions, 
 
 The  like  doth  S  ♦  Bernard  afirme  ofcertaine  hiretikes  of  his  time  called 
 
 .Ji  0  that  mofi  truelj  tt  ntAy  hce  conciuded)  th^t  cttcn  as  vce  Catholic  kfs 
 hAuc  learned  of  the  Sipofiles  af7d  amcter.t  Fathers ,  our  mc  ble  pregern- 
 toYf^  t»J}^:*jdfafl  atjd holdethe  Traditions  which  wee  haue  rcceiut  dhj 
 worde  ofviOHth,  as  well  as  that  whichis  written :  euenfo  the  Trotejlants 
 haue  receiurd  as  it  werefiom  hand  to  h^ffdofthetr  ianoi^lf  predi cejfcurs 
 old  ccndcmncd  heretic^esyto  reteB  allTrdditiotJS^and  tof.te  vntc  the  one 
 Ij  Scriptures, 
 
 R.Abbot. 
 
 For  condufion  of  this  qucftion  hccbringeth  vs  here  a  rotten  tale, 
 Iiovv  oldrctten  heretic kes  vfed  alwajes  to  retefl  vnwrttten  traditis}2Sf 
 cndflte  wholly  to  the  writtenword.    To  make  this  tale  good,  he  brin- 
 gcth  vs  firft  a  lie,   and  then  a  fond  cauill.    Heereterrcch  his  reader 
 fii  ft  to  Tertullians  booke  oifrejcriptions^  the  purpole  whereof  what 
 it  isj  1  haue  ihewed  before  at  largCjbut  in  all  that  booke  is  no  wordc 
 of  herctickes^/';*^  whoVj  to  the  written  woorde,    Tertullian  fheweth 
 how  they  mangled  and  marred  the  Scriptures  becingvrged  there- 
 with, rcie^ing  what  and  where  ihey  lift,  fo  that  by  the  5*cr)pturcs 
 there  was  no  dealing  with  thcm:but  that  they  did  flie  to  theScrip^ 
 tureSjOr  required  triailthcreby,  he  affirmeth  not.  And  this  is  plane 
 */WiMf  »-^^  by /r(?;:«<c!^j,euen  in  that  place  whence  ii/.S/pi'/)  citeth  him  for  his 
 Argmnty^rm  accu  fecond  witnefTe,  and  where  he  fpcaketh  of  the  very  lame  heretick(S 
 fat,ontr»ipfkrHm  ^f  yyliom  Tertulliun  (pake.  ^  Herettkes  (faith  he  )  wher.  they  are  reprc^ 
 Serif  t»rarHm,qitaued by  the  ScrtptHres^fulltofindingfatiltwith  th<,'  Scriptures,  as  tf  they 
 '^»71J'finux'llThl  ^^^'  ^^^  ^^*lhh  »^'*  ofauthorttie,  and  that  they  are  donbtf^-.llyfet  dovsny 
 ritatt  tt  <j  -iia  va .  and  that  by  the  S  criptures  the  trncth  cannot  beefonnd  ofthm  that  are 
 c«!!^no«Lv^frx  ignorant  of  tradition  :  for  they  fay  that  the  truetb  wasnot  deliuercdby 
 h u  i-,Hcn:ri  vent 04  jvriting  but  by  linely  voyce,  and  that  therefore  Paul  fayde,  fVeefpeake 
 nJiuonem'Non  wifedome  among  thofe  that  bee  perfeff.     Now  by  thele  very  woordes 
 tnimptri  terMtrA Q^jy^ff^t^f,  doc  thou  cftecmc  ('gcntlc  Reader  j  the  trecherieof this 
 J/«2.'t/»«w'i"^ii^an,whobeareth  thee  in  handc  that  Iref^aus  noteth  it  there  for  a 
 Va^'Lm'ditTrf    P'*^pcrt»e  of  hcretickcs  to  reieB  vmvritten  traditions,  and  to  flie 
 ftpiinudmhijHi.  wholly  to  the  wrtttenwoordfy   when  as  it  was  their  abufing  and  rc-» 
 '"""'''"' ''"-^'^•'fufing  of  the  i'cripturcs  that  made  him  to  appcalc  to  the  tradi- 
 tion of  the  Church,  the  matters  of  their  hercHes  beeing  con- 
 cerning 
 
OfTrAditions  ^c^  I 
 
 ccrning  the  fundamental!  articles  of  our  bcclecfc,  which  are  eui- 
 
 dently  taught  by  the  written  word.  It  is  truly  faid,  that  hercttckes 
 
 Jhunne  the  Scriptures  enen  as  the  theefe  doth  the  gAlloy^es'.  and  as  ic  is 
 
 true  in  other  hcretickcs,  lo  ic  is  in  the  Papifts,  vpon  whom  how 
 
 iuftly  thofc  words  ot  /r^-wrfw/ light ,  and  nowfuUy  they  dclcribc 
 
 their vfagc  towards  the  Scriptures,  hath  beneb  before  declared.  •• '^"f""  '"'''• 
 
 To  this  apparent  lie  M,  Btjbof^  addeth  a  blind  cauill,  for  which  hec  ^'"  '  *   ^*' 
 
 bringeththefpeechesof^<»«//<7«/<W  the  Eraperour  and  Maximi- 
 
 nusi  both  Arians,  OMtoWiUrj^n^^nfiwe.  The  matter  is  anfwe- 
 
 redfundrytimesbefol-e^Againllthe  aflertion  of  the  Church,  that 
 
 the  Sonne  otGod  is  confuhjiiintiall  or  ofthejame [ubfiance  with  the 
 
 Ftifherythcy  excepted  idlely  and  vaincly,  that  they  would  admit  »<? 
 
 tvfirdstlut  were  nor  written.  M.  Btjhop  knowcth  well  tliat  wee  doc 
 
 not  fojbecaufc  we  receiue  and  profeflc  thofc  words  which  they  re. 
 
 fu(ed,yea  he  knoweth  that  wee  lay  and  teach,  that  the  Pope  is  An- 
 
 tichnlljthat  the  Church  ofRonie  is  the  purple  whore  ot  Babylon, 
 
 thatthcMafleisanabhominableidoUand  wicked  prophaning  of 
 
 the  Sacrament  ot  Chrill,and  fuch  like,  and  yet  thefe  words  are  no 
 
 where  found  in  the  Scripture.  We  contend  not  concerning  words 
 
 let  them  vfc  what  words  they  will,  fo  that  the  do6^nne  imported 
 
 &  meant  by  thofe  words  bee  contained  in  the  Scriptures.  Of  thofc 
 
 hcretickcs  called  ^/)c/?o/«c/ ^.  Berttardiwh  nofQch  matter  as  hec 
 
 alledgeth.  All  that  he  faith  is  that  <=  thej  dtdmt  recetue  the  ordinan-  ^fT'i^^nT*'* 
 
 f <rj  of /^if  CA/.'n/?,  and  what  is  that  to  thedo6lrines  of  faith  taught  e^f'/A- «»n'r«/ 
 
 by  Chrift  and  his  Aportles,  which  are  not  contained  in  tlie  Scrip- "/"*""■ 
 
 turcs? Concernuig  which  againftyT^,^/yj»i7^xconclunon  I  conclude 
 
 this  q  uellion  with  tiie  faying  ot  Saint  ^ttfim  before  allcdgcd,  and 
 
 wortl^  here  againe  to  be  rcmembred,  ^  fVhether  coKcemmg  Chnft  d^«^«/?/»/r-. 
 
 or  his  Churchyor  any  thwg  that  belongeth  vnto  our  faith  ar.dltfe,  1  wtU-'**^' 
 
 not/ay^ifive^>iot  Ireiug  to  be  compared  to  him  that  faiths  {/^w^)  but  ifun 
 
 ^nge/lfromhcaHenfjall preach  vntoyen  any  thing  but  yvhAtye  hatte 
 
 recctuedi.^  the  Scriptures  of  the  Law  and  the  gofpe//,  accurftdbehe- 
 
 Hearken  to  it  >l/.'^/yZ;o/),  and  let  it  make  you  atraid  to  pleade  for 
 
 Traditions  any  more. 
 
 Rrrj  CHAP- 
 
Chapter  s, 
 OF  VOWES. 
 
 !♦  W«  Bishop. 
 
 M  ^Ber  Perkins  if  verji  intricate  avdtcdious  in  deliHeringhiso" 
 pnicn concerntngZJowesl  Irvtlliyiasgoo'derder  04-1  diK ^briefly 
 correal  his  errors  herein .  /«  his  fa^'^ge  ( vfhtih  he  intttleth  of 
 our  confents  )  he  range  lh  many  things^  -wherein  we  differ  much }  asfirfi 
 tn  the  defimion  cfa  vowyphtch  he  define th  thus :  A  Vow  is  a  promiic 
 made  to  God,touching  fome  dutie  to  bee  performed  to  Inm.  Thif 
 definition  cometh  too  ^ert  of  a  Fow,^  agreeth  vnto  all  other  coucnants 
 made  hetTveene  Godand  man\  and fo  Adams  Acceptance  not  to eatt  of 
 the  forbidden fruite  fhonld  be  a  VoKv  J  and '^ot%  buildmgofthe  ^rkfl 
 and  briefly  etiery  acceftance  andfromife  tc fulfill  any  of^ods  comnMn- 
 dements:  ^  ccnfequently  euerj  breach  of  them  njftfi  needs  be  rwofeue- 
 railfwnesfhe  one  ofdifobedience  infnch  aprecept^the  other  of  infidelity 
 bybreakingofoHrvow*  Allwhich  abfurdities  neceffarilyfoUow  of  M^ 
 Perkins  his  definition^  &be  things  vnheardofeythsr  in  holy  Scriptures 
 or  amongthe  ancient  holy  Fathers,  proceeding  onely  ontofthe  dro^eof 
 their  owne  deuices^and  therefor  with  as  great  facility  to  be  denied  ofvs 
 as  they  doe  with  audacitie  auouch  thaw.  To  make  vp  then  the  definition, 
 wemufl  adde,that  theprcmife  to  God  b:e  of  fome  better  good^procee* 
 ding  from  our  owne  free  choife  c^hhirtii'.fo  that  novowis  made  with' 
 oHt  a  mans  free  choife  to  btndhimJelf^oHer  andbefidesallother  neceffary 
 hondslwhichto  beof  the  nature  of  a  i/ow,wf  grJherfirfi  out  oftheholy 
 •Dcui.  J  J.        Scriptures:*  If  thou  make  a  vow,  be  not  flow  to  pcrformc  it :  butlf 
 thou  wilt  not  promi{c,thou  ihalc  be  w  ithout  (in.  What  can  be  more 
 cleare^thenthat  a mamay  chufe  whether  he  wi/vow  or  no^.wkich  is  con" 
 firmedin  S.Paul:  He  thatdecrecth  in  his  heart.nothauing  ncccflity, 
 but  hauing  power  ouer  his  owne  will,&c.  So  that  this  Itbertie  topro^ 
 mifeyor  not  topromife^  u  oft  hefuhfiance  of  a  Vcw,ar.dthat  if  he  liji  not 
 to  vowyhe  doth  notfinnel  which  were  veryfalfc^  if  the  acceptance  efne-m 
 ceffary  duties  were  fowef.  For  he  that  refufeth  to  accept  them^dothfini 
 as  if  a  manfhouldrefufe  toperforme  a^.y  of  Gods  commaundements. 
 
 Hence 
 
of y  owes.  p^^ 
 
 Uence  it  follow  eth  meji  mawfefitj^  that  thfremft  jvkich  rvee  make  to 
 Cod  m  'B^fttfm^y  ofkfefi  ':g  Golf  commaHndementtyis  no  vorv ,  if  a  vow 
 be  t4ikenfroferljy  becAHJe  tt  Iteth  not  in  vs  f  refnfe  it^  without  we  wtU 
 vithallrefufe  the  grace  of  BapttfrneyOndrePMine inthe Jiate  ofd^mna- 
 turn.  ^nd}A.Fetk.insa^rmtn^irtol>eeay«Wt  and  often  repeating  tt, 
 dooth  not  once  confirme  it  wuh  anyjhadow*  offroofey  hnt  takft  thut  for 
 gratacd,  which  heknowes  we  doe  denieflatlj, 
 
 R.  Abb  0T# 
 
 Wliat  the  nature  of  a  vow  is,  wc  fhall  bcft  conceiuc  by  the  vfc 
 thereof,  wliich  we  find  txprefled  in  the  Lawc  of  God,  which  if  wee 
 wel  weigh  <S(:cotiridcr,\velhalI  conceiuc  that  a  Vowisnothing  elfc 
 but  a  deliberate  and  /oiem  nc  promife  made  to  God  of  fome  honour  - 
 or  feruice  tobedoneviito  iiim,  intcrpofed  forarnotiueto  the  ob- 
 taining and  recciuing of (ome  I'peciall bencfitcs  at  his  handcs.  The 
 matter  of  Vowes  in  t  Jie  lawc  oiUi^IoJes  is  vfually  noted  to  bee  fome 
 cercmoniall  worHiip,  God  hauing thereby  prefcribed  to  liis  people 
 certaine formes  of extcrnallobfcruations,  whereby  they  ihould 
 vppon  occafions  teitifie  their  thankfulncflc  and  deuotion  towardes 
 him,  A  s  in  other  their  legall  Icruicc  they  were  reftraincd  fro  follow  - 
 ing  tlicir  own  deuice/o  in  this  poynt  alfo  of  Vowes  they  were  limi- 
 ted :  neither  mightany  thing  be  done  by  vow  to  God,but  wlicreof 
 God  had  giucn  warrant  and  approbation  bythelawe.  Albeit  bee- 
 caufe  deuotion  and  rhankfulnclle  is  a  matter  of  free  and  voluntarie 
 affei^ion,  and  rcadie  of  it  (elfe  to  (hew  it  felte,  tliercfore  God, 
 thouoli  hciuiulcife  directed  in  that  cafe  what  might  and  Oiould  bee 
 done  by  him  th  j  c  vowcd,yec  did  not  by  cxprcfle  commaundement 
 tic  any  man  to  vow,  biitleftitfo  farre  foorth  to  ifl'ue  from  the  free 
 and  voluntarie  motion  ofhisowne  heart.  No*-ethe  vfe  of  vowes 
 wc  find  ill  Scripture  to  hauc  commonly  bene  vpon  condition  ot  re- 
 ceiuinglbmedcne/it  and  mercy  at  Gods  hands.  Tlius /^r*/' bccing 
 to  go  to  his  vnklcZ,^^rf»forauoidingthcfurieof  his  brother  £/:<«, 
 ^  Vuwed  (t  vowy  faytHg,IfCjodwill  he  with  mejUndkerpems  on  this  tour  aCea-xHjo. 
 ney  which  Igoe^  undwil! gtur mf  hreadto  eate ar.dctjthe^ to pnt  on,  fo 
 that  I  come  agatne  to  my  fit  hers  houfe  in/dfetie,  then  [halithe  Lord  be  e 
 my  God^andthtsft.ne  which  I  hAUefet  vp  asapilLir,ihallbe  Cods  ho:fe, 
 emd  of  ait  that  thou  [halt  gmc  mee,  will  1  gi'^ethe  tenth  vr.to  thee, 
 
 R  r  r  4  So 
 
994  OfVowes. 
 
 .yothefonncs  of/<«tf<>^thc  Ifraclitcs  inthcwiWcrncffc  ^  vowed  a 
 vow,  faytftg,  ifthouwiU deliver an^iiue this peofi/e  (which  were  of 
 the  Canaiinices^  into  mine  handes,  I  rvill  make  their  cities  anathetHa, 
 that  IS,  I  will  vttcily  deftroy  them,  refcruing  the  (poylc  thereof 
 <  ludg  \  .\o.    to  be  confecratcd  vntothee.    Thus  <^  lephthe  vpon  condition  of  vi- 
 6lory  againlt  the  Ammonites ,    vowed  tor  a  burnt  offering  to  the 
 Lord  whatfocuer  at  his  returnc  Oiould  firft  meete  him  out  of  his 
 owne  houfe :  '^  Hannah  vpon  condition  oFhauing  a  fonne,  vowed 
 d  (.sani.tii.     j^jj^^  fQj.  J  perpetuallNazarite  to  the  Lord ; «  Danidmikclh  vowes 
 «p(ai.&»  .1  J-     jQ  QqJ  jj-,  j^jjg  j-jj-j^g  oih\%  trouble,  namely  vpon  condition  of  becing 
 deliuered  therefrom:and  ^bfolon  though  councerfeitly,  yetexprel- 
 f  >  Sam  K  .8      ^*"§  ^^^  manner  and  v fe  ot  vowing,  {aich  to  T>amd  his  tadier,  ^  Thy 
 ftrnant  votvedavow  when  I  remained  tn  Gefliurin  ^r am,  faying.    If 
 the  LordJhaU bring  me  againe  to  h  rnfalem,  I  wtllferue  the  Lord,  pre- 
 tending thereby  the  offering  of  lome  lacrifices  and  offerings,  by 
 which  he  would  fhew  himfcltc  thankfuU  to  God«   And  thus  as  in 
 all  other  leruice  in  the  Law  the  performance  of  out  ward  e  ceremo- 
 nies was  required,  notforthcmrdues,  but  for  the  fpiriiuall  duties 
 that  were  (hadowed  thereby ,  euen  fo  was  it  in  vowes,  that  not  for 
 the  carnall  and  outward  thingcs  that  were  vowed,  but  for  the  in- 
 ward affcftionsand  deuotions  thereby  exercifed,  they  were  accep- 
 table vnto  God,  For  it  is  true  which  7"^ r/»///4«  faith,  g  Gtj^rfi^w/ 
 UareM.'^.Non    require  the  things  thcmfelues  that  were  done,  btit  thatfer  which  they 
 ,s<pr,s  Devu  qu4  ^^^^  ^^^^  whtch  wasfor  the  honor  of  God,    Therefore  to  f  j^eake  pro- 
 
 ficbant,  fed  propter  l         •       •       n         r   i       •  •  C  T  r   i 
 
 ijHtdfiebant.obhcTpGtiysind  principally  ot  thc  intention  otvowcs,  the  matter  of  them 
 ntremfahcei De>.  ^^^  fpifituall  and  inward  deuotion,though  afted  by  carnall feruicc. 
 But  fpirituall  afts  and  duties  of  religion  are  the  fame  now  that  they 
 were  then,  and  the  fame  then  as  now.  Therefore  the  thing  properly 
 and  principally  meant  in  vowes,  continueth  now  the  fame  as  it  was 
 alfo  then.  Whereof  it  muft  follow,  that  they  who  make  vowes  of 
 other  intendment  then  they  did  &  make  promifes  to  God  of  other 
 matters  then  were  meant  in  their  vowes,  do  deale  very  finifterly  & 
 corruptly  in  alledging  their  example  for  the  warrant  of  them.  Yea 
 and  feeing  the  fpiritual  deuotions  intended  in  their  vowes  are  com- 
 mo  to  all  pcrfons  &  of  all  conditions,neithcr  did  import  any  thing 
 that  iliould  belong  to  any  deuided  forts  or  focieties  of  me,but  what 
 all  Chrillians  fhould  alike  performc  to  God,  what  are  they  but  dc- 
 uifcrs  of  new  worlhip  and  feruice  vnto  God,  who  vnder  the  colour 
 
 of 
 
fifVowes,  i  99^ 
 
 of  thofc  vowcSjdo  now  bring  in  fclc(5l  and  fpcciall  afts  &  cxcrcilc 
 
 ol:  religion  peculiar  onely  to  lomc  men  J  If  all  Chriltian  dcuotions 
 
 fignificd  by  tliofc  vowcs,wcrc  found  ainongrt  the  le wcs,as  hath  bin 
 
 faidjand  thcle  lclc6l  and  peculiar  dcuotions  were  not  found, certain 
 
 it  is  that  thefc  deuotions  arc  but  fuperllitions,and  hauc  no  warrant 
 
 tiomthcold  1  cllament  to  bee  praftilcdin  the  new.  Now  then  to 
 
 ccxnc  to  diat  which  M,  'Biflitp  faith,albejc  there  is  no  man  but  well 
 
 knowethtliacapromileismorethena  bare  .icccptancc,  yet  wholly 
 
 to  take  away  that  cauill,wc  terme  a  vow  aj\Un;nt  fromi/ey  w  hereby 
 
 a  man  in  Ipcciall  manner  bindeth  himfclt  to  that  whicii  he  vowcth. 
 
 Albeit  where  there  is  a  promifc  made  to  keepc  Godscommaundc- 
 
 mcnts.who  but  an  ablUrd  man  wil  hold  it  for  an  ablurdiiy  to  affirnic 
 
 ihsil  tn  the  ^rt-rf.^  there  is  a  double  trelpallc,  bccaiilcto  thcoblcr- 
 
 nation  hec  was  tycd  with  a  double  bond,  botii  abfolutciy  by  duetic,  C 
 
 and  reipcdiucly  by  couenantand  promi(e,and  tiierfore  mult  needs  (^ 
 
 be  laid  to  viobte  his  dutic.thc  one  way,  and  his  fidchtic  tiie  other, 
 
 Otherwile  why  doth  God  vpon'' a  promifc  to  kecpe  his  lawcs,  fo  ''Dtut.^.if. 
 
 often  charge  his  people  in  fpcciall  manner  for  dcahng'  vnfatthfklly  '^^''^J^' 
 
 with  him,  calling  them  in  that  rcfpeft  ^  children  in  whom  is  nofatih, ,  g^*"  ,'q '^  ^' 
 
 no  fidclitic  or  trull,'  /jiing  children^  ^af^l/e  or  lying  feed,  with  lundry  m  Chap.57'4» 
 
 other  fpccches  in  lundry  places  to  the  like  effcdc .  It  was  therefore 
 
 but  aRomifli  diftcmpcr  o^M.Titfljops  cics,hauc  made  hun  vnable  to 
 
 fee  gold  from  droire,and  caufed  him  to  take  thatforanerrorjwhich 
 
 comet  1  vnderrtanding  lliould  intorme  him  to  be  a  trutii.  As  lor  that 
 
 which  he  tellethvs,  that  by  our  definition  wee  make  all  coucnants 
 
 with  God  and  promifcs  to  him  to  be  vowcs,wc  anfwcr  ium,that  wc )  <i/ /(nif<//p'*^<  i 
 
 do  indeed  take  all  ferious  and  folcmnc  promiles  to  God  to  bee  veryj  hi  '^fk,'^<^^' 
 
 fitlycontaincdvnder  that  name,  not  but  that  in  prccife  manner  ot 
 
 (peaking  there  is  a  difference  to  be  made  betwixt  thcm,but  bccaulc 
 
 wearenotmuchlcrupulousofdiftinilionof  words  (Sc  terms, where 
 
 faue  only  in  circumllance  there  is  no  difference  betwixt  the  tiiingcs 
 
 themfelues,  no  difference,  I  fay, at  all  in  that  rcfpeft  wherein  they 
 
 are  qucrtioned  betwixt  the  Papiftcs  and  vs.For  the  onely  difference  ^''^^TViJ^'ji 
 
 isthis,  that  vowesproper/yfo  called  arc  vttered  ,  as  by  cxamplcsl    ■^r'^T^*?^' 
 
 Ihauelhewed  bccfore,  with  condition  of  obtaining  lomcwhat<        "^j^^"^' 
 
 at  Gods  handes,  butotherothes  and  coucnantes,  and  promifes,  [^ 
 
 are  abfolutely  and  (imply  made.    According  to  this  (tri6f  rule 
 
 of  (peaking,    it  is  onely  a  coucnant  and  promile  that  wee  make 
 
 toGODmBaptifmc,  toforfakcthe  DcuiU  and  all  his  workcs,  (g 
 
996  'pfVorpes. 
 
 tobelecueinGodandtofcruchim  :  butitisavow^  when  a  man 
 in  ficknes,  by  way  of  repentance  of  his  former  ]ife,(aitlijlf  the  Lord 
 will  be  mcrcifull  vnto  me,  and  vouchfafe  to  rcftore  nice  to  health  a- 
 gaine,  I  will  torfake  all  my  former  euill  wayes,  and  betake  my  fclfc 
 faithtully  to  hisferuice.The  matter  then  on  both  fides  is  one  &  the 
 
 {fame,and  the  difference  is  oncly  in  forme  of  fpcaking,  which  being 
 no  other,  we  niake  no  doubt  of  calling  both  by  the  name  ot  vowes, 
 neyther  is  tiicre  any  queftion  m  that  bechalfe,  bccauJc  the  Papiftes 
 termeabrolutepromifcs  Vowes  as  well  as  wee,  Buii^^.Bi/hop,  out 
 of  die  drolVe  of  their  fchooles,  takethvpon  him  to  teach  vs  another 
 difference,  that  a  vow  isapremife  to  God  of  feme  bi  ttcrgood,  thefinte 
 proceeding  out  of  our  owncfree  choife  and  liherite,  wlicrcas  othc  r  pro- 
 niifesmay bee  of neceflarie duetics,  notbceiiig  atciuchoyle,  buc 
 whereto  wc  arc  tycd  ctherwife.  Where  he  leaueth  vs  to  guc  ile  what 
 he  mcanech  bwfome  better good^  the  wordes  importing  a  compan- 
 fon^  and  ciiereforc  implying  a  reference  to  fom.e  other  good ,   then 
 whic!ithacis^«'/r^r which  wee  promiie  by  avowe.  1  his  niyfteric 
 nTfiSm.^qwn.   j^/j^.^.^^  ^aHtMs  fhallopcn  forvs,  who  faith,  that "  this  better  aood 
 art.ii.mco-p.     tsfo  calud incompAnfor} ofthat goodthat ts cstKr/ionij  ftccfjjarj  for  the 
 D'citurmMusbo-  f,i,faf„i-^^(,frj/ff^tsofj:mczninfithcV€by  that  it  is  better  then  thofc 
 .«wfcsn»wg«»^vertuesand  good  workcs  which  in  common  beelong  tothedueiic 
 to»,m»n,:er  cfide  ^f  ^^^.^.y  cliriftian  man.VVhich  fancie  of  theirs  is  very  fond  &  vaine 
 
 necijsitAtc{e.lnW.  J  /rill  r       ■  tl  i    i       '  i       • 
 
 bccAUle  when oroldthevow  was  lacrincc,  and  the  corr.mon  dutic 
 
 was  mercie,  tlie  vow  could  not  be  faid  to  bee  of  a  better  good  then 
 was  the  common  dutie,  for  that  mercie  was  br-tter  then  lacrifice,  as 
 oOfe.i?.!5.  God  himfelfe gaue to  vnderftand, faying,"  I kvHI hnie mercy andnot 
 facrtfise.  Yea  it  hath  bene  before  fliewcd,  that  of  cl  J  tiic  tliUig  prin- 
 cipally intended  invowcs  was  matter  of  common  ducrie,  though 
 included  for  the  time  as  it  were  in  the  fliell  of  chofc  oum  arde  cere- 
 monies, and  therefore  vowes  cannot  be  faid  to  bee  ot better  good 
 then  common  dutie.  We  fee  thcfpeciall  matter  o^lacobs  vowc  bee- 
 fore  mentioned,  to  haue  bcenc  that  that  concerneth  euery  man  for 
 the  obtaining  of  faluation.  Then  fhitll  the  Lord  bi  my  God  :  before 
 which,  neither  the  building  ofahoufc  to  God,  nor  the  giuing  ofa 
 tenth  of  his  goodes  to  God,  could  bee  preferred  as  a  better  good» 
 And  who  dooth  notvndcrftand  and  fee,  that  in  this  aflcrtion  of  4 
 better  go$d  in  their  vowes,  they  afiirmc  that  that  is  dire6lly  con- 
 trary to  the  do6fa:ine  of  the  Scnpture$«  How  doth  hee  vow  a  better 
 
 good, 
 
f»»6 
 
 OfVowes,  y97 
 
 good,  who  in  the  v«w  of  continencic  bumcth  with  flc/hly  luft, 
 wlic  the  Apoftlc  fo  plaindy  faith,?/^  is  better  t»  mmrrj  then  tt  burned  p  iCor.7.,. 
 How  do  they  vow  a  better  good  in  their  vow  oi  pouertie  and  beg- 
 gery,whcn  as  our  Sauiour  faith,*^!/  is  4 more  blejfed thing togmejhcn  <i  *^  ■  - -j ^ • 
 torecetHc?  How  do  they  in  their  vow  oF  obedience  tic  tbcmlclucs 
 to  a  better  good, in  making  themfclues  Ilaucsto  tlx  rules  ot  men, 
 then  other  men  doc  in  t-bllowing  die  commaundemerts  oiGod, 
 whenas  the  Scripture  faith,  ^  Breyee  not  made  the ftrumts  of  meal  ^^-^^^^■I'i'l. 
 'ihelc  are  very  peeuiili  and  abfurd  deuiccs,  bred  incorrupt  and 
 rotten  braincs.and  no  way  fauouringof  Clirilhan  vnderlbnding. 
 As  for  that  which  hee  addcth,thatrf  vorve  nmfi  proceed  of  our  cvne 
 free  chotfe  And  liberti:^  And  that  no  vowtsm*d:  tvtthoHt  a  mans  free 
 chcifeto  ^/W^iw/f/jff,whetherhevndetitanditcfvouii")gororthc 
 thing  that  is  vovved,there  is  no  neceiTitie  thereof.  For  albeit  it  be  true  | 
 ihatamanis  uotalwayes  tiedtovovv,  but/bmetimesis  .it  hbertiel 
 whether  to  vo  v  or  notjyet  this  h  not  ^o  alwayes  and  in  all  vovvcs,V 
 beecaufe  ( as  lliall  be  hereafter  (hewed)  it  is  one  part  of  honour  and  (   ' 
 dutiewliichGod  rcquircth  of  cuery  Chrillian  man,tliat  wereligi-\ 
 oully  vow  and  piomife  our  (clues  and  our  faithfulKeruicc  vnto  himj 
 Whereby  it  appcareth  as  touching  the  thing  vowed,  that  it  is  notfT 
 alwayes  <\t  our  free  Ubtrtte  andchotfehci'oic  our  vow,  whctlxT  to  doP 
 it  or  noc.For  (eeing  necclTary  duties  arc  (bmc  part  of  the  matter  of 
 voweSj&itcannotbutbefinne  toforgo  necclTary  and  comman- 
 ded dutie,it  mu(l  ncedsfollovv,that  vowes  are  made «  fthofe  things 
 alfbjwliich  it  is  finnc  otherwilc  not  to  doe ,  and  are  not  at  our  choilc 
 andliberticwhcthertobe  bound  to  them  or  not.  It  liad  bin  finnc 
 in  lacob  not  to  haue  the  Lord  for  his  God.   and  yet  it  is  the  thing 
 that  he  vovvcth,  as  we  haue  feene.  Then  ^../l  the  Lot  d be  my  God, 
 The  words  which  .{^t.Bifbep  alledgcth  for  his  purpole  out  ot  Dcu- 
 tcronomyjWf  thou  vow  a  vow,  be  notflAcketoperferme  ft,  but  ffthou^Ocut.iiit.^^ 
 forb:.r,fr  tJ  vcw ^tt/h^I/ be noJifiMe vntothee,  aiealtogetlier  referred 
 to  legal!  voA'cs.  Ihelpiritualldutieof  thankfgiuing  cxcrcilcJby 
 thofc  types  &  figures,could  not  be  omitted  wjtl)0utfiji, but  jt  was 
 no  finnenoctomakcthe  ccremoniallvow^thcy  wcrcit  their  owne 
 free  choile  and  libertiein  that  behalfc,but  w  e  cannot  thence  frame  i, 
 a  rule  generall  for  all  vowcs.  The  otlier  place  whicS  is  cited,  is 
 wholly  impertinent,  S.  'Paul  nhercby  oncly  affirming  that  tlic 
 father  doth  well  to  kccpe  his  daughter  a  virgine,  when  hee  is  vp  on 
 
 good 
 
998  of y  owes. 
 
 good  grounds  aflured  that  hcc  hat  h  no  neccfttie  to  doc  other  wife, 
 wiicn  he  liath  fiiUrefolution  that  without  any  fnare  or  danger  to  her 
 *  X  Conw.  7.^7!  he  may  lo  do.  ■=  He  th^tfiandethfirme  in  his  owne  heart  th^it  he  h^th 
 wwiTf^^byperillor  fearc  of  incontincncie  to  marry  his  dauglitcr) 
 h:it  hath  full  poiver  oner  his  owne  rvtll  (to  doc  iafcly  w  hatlie  likcth  in 
 tliat  hthzMc)  and  hath  decreedinhts  heartthathe  wtUkeefe  hts  vtrgujy 
 ,  ,    ,    ,      he dothweil.''  This tshis meamnf^iaith.S.*yinjifro/e that hethat hatha 
 ctr.'j.Hocdutt     daughter  that  hath  m  mmae  to  many ^keefe  her  a  vtrgm^  and  doe  not 
 hlbVZ'-'^a'"'''^    r^r«/?  vpon  her  occajien  efmariage^  who  heefeeth  hath  no  will  or  dejire 
 *d  ntt^riM  non  ^ft,  fhcreto  \for  if  it  he  for  a  man  to  doe  a  benefit  e  much  more  is  it  for  htm 
 ^illuVglrTSmu-e  f^ot  to  take  It  awaj.    Now  how  badly  doth  M,  Bifhop  dcale  to  wrcft 
 „«pt.,jr..<^,^f<i?«   thcfe  words  to  his  dcfcription  of  vowcs,  as  if  the  Apoftle  had  fpo- 
 T»nur"'/.^»«  L-  ken  of  vow^ingtobc  where  there  is  no  ncceflitie  thereof,  but  a  man 
 
 ''''"'■^'i'^^r'^  '^*'^^^^"^^P°^^'' ^^^^^^^"^""^^^^^  or  not,  when  indeed  hcc  faith  no-  ■ 
 p/-i^i»»4^«^^/»ri'thingatailtothateiTfc6l»  Here  is  therefore  as  yet  no  proofe,  that 
 tnt[itr>t  auioci^?  iibcYtt:  to-prowife  omst  topremife  is  ofthefuhfiance  of  a  vow,  nothing 
 •   to  proue  that  the  name  of  vowcs  doth  not  belong  to  the  accfptance 
 ofHecej[arydutfes,i\XQ\\^ui\c^^s\n  therefuiall  whereof  wee  ihould 
 commit  finne.  Nothing  therefore  is  thereto  hinder,  but  that  the 
 promifc  that  wc  make  to  God  in  baptifme  fhould  properly  be  cal- 
 hb!jZ7f!ig.vo.   Jfcd  a  vow,  if  wc  vnderftand  the  proper  vfc  thereof  in  refpe6l  of  the 
 Tttmoffertetjoiuit  thing  vowcd  as  M,  Btjhop  doth ,  Wee  take  the  proper  vfc  from  the 
 aiulTrpou&'  matter  not  from  the  matter  of  it  as  hath  bene  before  faid,  but  be- 
 ^»;»«.  caufethequeftionhereiswhatisporperlvthemattcrofavow-wcc 
 
 7 . .  s^f.d  dchtmHi  lay  there  is  no  exception  thciicetobcc^akcn  why  thcj)romilc  or 
 I  -^oitenrCrcdf^e'u  [^tifme  ihould  not  properly  be  czlltiT^vo^^iT^uXQWHerome ma- 
 iiiovi'.^m  AUrnAm  kttlvhclinejje in  body  ^  tnjftrtt  the  matter  of  a  Cnril-tian  vow.S.^f* 
 b,ni  vtutrcfccun.  ff^^  jskcth  thc  Qucftion  &  anfwcreth  it  J  fFhat  are  we  to  vow  to  God? 
 modu.f^rtum  nou  To  oeleeue  in  himyto  hope  for  eti  rnalUfe  at  his  hands  ^to  line  wellacccr^ 
 f^ctrcMA  tcri^m  ^'  ^^  ^y^  manner  of  life  that  ts  common  to  alL  not  tofieale.  not  to  com- 
 mare  vi  iticrAiAm  fnit  odultfry^not  to  loue  drnnkenes^not  to  beproud,not  to  kllinot  to  hate 
 ti'dem  w  pfai.  <'^*'  brother.  And  againe,^^^^?  do  we  vow  to  God  but  to  be  the  temple 
 i-ii.kLid  v<>HiM  0f(jod?\ltmikttWit^  the  bejlvowto  offer  our foule  to  God.  Howi  'Sy 
 teZplum^i)^'^  holy  hehauioHr^bj  chafi  thoughts  y  bygoodworkesjby  decliningfrom  eutll 
 a  idim  de  Tcmp.fer  ^„d  tumtng  togood.\hht(c  thiugs  bc  thc  matter  of  GhrilSan  vows, 
 "iplrlZ.'n^  why  is  the  profcflion  of  baptifme  which  containeth  all  thefethings, 
 !w!rSS)&Tct-  ^^^^^^  '^  ^^  *  v^owJ  The  great  fchoolmafter  of  thc  Roman  church 
 
 ^ttatioiubiK  caftii, 
 
 «pertbusfrHiiue(is,4ttertendo  Amal»,&  temurtndo  ddbtnum. 
 
 defined! 
 
Umnino  velnnt/i- 
 ritmfrtfniifir.ti 
 C4id.it  fub  veto. 
 
 dcfincth'*  avyc  tohctheteJ}ificationofavoiHn'<iry  fromife  which  is  hp,ii,mbMr^. 
 to  hem.:cie  to  Gcdy<i>:dconcernn:qth^fetht»qs ivhuh  bclcm  to  God'.Mx^  1"^'^'^^'^"^^' 
 
 ,  ,       '       .  Ill  ;  yi>lHmtlttfl'..f(4» 
 
 according cothisdcnnition  uiaketn  that  a  vw  rvhich  all  make  in  uot^uAdon-fr: 
 hptifmc^bccauit  cherc  voluntarily  men  protclhind  promile  to  con-  '"^i]^l'J^^'''/,l'„' 
 fecrace  to  God  botluhtir  bodies  and  their  foul;  s,   a^bcll:u  both  his  g«xi.„y«rf/r/ri 
 by  righcotcrcation& redemption, and  vvil/1/.  Bip;op  here  come  m  t'/.u^TafcdTn"^ 
 and  tell  vs^HiC  m.igtfltmon  t.  n:tHr,  Here  our  7r.ajhrtcls  n  lie  ?  f  heir  ^■^M"'*  >»mtifA. 
 ordinary  glollecalleth  thole proteltationsot"  bapiikne'  ihecotnmjH  cTr'fjjl'rdmAr.in 
 t/ort>eSjWt:ho;:t  which  there  is  no/alHattOfi  ::iUi}  7  haf?7as  ^^inas  dutl\  ^/^'  i^commu- 
 not  dcnic  but  chac  the  fame  properly  doc  tall  into  the  nature  of  a /'«-•.«« f/?ML 
 vow,becau(c-/^^^^fr^i'  liir.iri/j donyhnttoviooih  hajlpropcrlj  ihcy  l^"!^"^^*'";^, 
 arc  no  vowcs,  bccaulc  chat  is  mcfi  properly  avow  rthtch  is  a/together  i  .-d ;  .Sub  tor# 
 voluntary,   that  is,  luch  as  that  a  man  is  wholly  at  his  Ovvne  thoy  (  c  iT^'i^,17./«t ",' 
 whether  iic  ioc  it  or  not.  And  wiience  commcch  this  mojlproperly  ?  niifi.iuetjitde    , 
 Marry  out  ot  the  iov^c<iCThr.mas^<]ui>ias  hb  braincs,  u  ho  Ice mgX''•^^■ '/!!"''"' n^^ 
 thatthat  which  he  was  to  lay  tor  their  other  voucs  could  not  well  ' 
 iiang together,  itthcpromileoFbaptirnic  fliould  bee  taken  for  a 
 pcrf-c6t  vow,  hewed  and  pared  the  definition  of  a  vow  that  it  mighd  < 
 be  fitted  lor  his  turnc.  Azcriiis  the  Icfuitc  tellcth  vs,that  "  the  aun-  'r[.  v,',^Tpr!^f*'t 
 cienfDiuines  ,AS  alfothe  Mclier  of  the  fcntences,  feeme  to  thinkethat  dciHmvtttr,iTht 
 
 I  ir'ill/r\\\-  eltpcumm.:^i. 
 
 Pitptt/me  is  ti  vow  properly  And  trneljjo  cuiUd  b^t  (  laitn  he;  it  is  wore  p/c  xUkaht  ftn- 
 poh.ble  which  the  reH  of  the  Schoole-men  holde.     'J  hus  againft  the  ":'  ^'i^'ft':'", 
 iudgement  of  the  auncientDiuincs,they  frame  al  things  as  tlicy  hit  j/<;  ttmnt. 
 and  wee  mull  take  cucry  of  their  blinde  (oplrn'mcs  to  bee  a  ccrtainc 
 rule  of  crutli.     But  we  refufe  them  to  be  our  mailers,  and  cJiufc  to 
 follow  that  which  the  Church  before  them  hath  t  cllowed,  accoun- 
 ting all  chole  things  the  matters  of  our  vowes  to  God  vvi)ich  were 
 figured  by  thole  ccrciiicnics  and  lacrifices  which  were  vowed  by 
 the  law,  euen  all  the  fpirituall  lacrifices  ofpraifcandthanklgiumg 
 and  al  o-ood  works  whereby  we  honor  and  glonfic  almightie  God, 
 all  which  according  to  our  Hate  of  life  we  promiic  to  Godin  bnp- fjr,nf*/.*„^.'*-  , 
 tifmc  and  therefore  do  account  that  promifc  a  vow,  becaufe  >tcoii-/;;/';';^<^'^''^-J^^^-^^^ 
 taincdi  the  fpiritual  lubllance  ot  thole  auncicnt  vows.I  hccompikr  72iiu>ixiH,*il» 
 of  the  book  ot  Sentences  in  S.v^«/?/«/worksJutIi  fro  one  or  ether  ^^•j;^;;'j;;j'^^'^ 
 gathered  this  lentcnce,^  Whofeeuerwellheethwki  th  htm  wL.t  to  verve  x  ox.::  &  ndd^t. 
 to  god^and  what  tn  v swing  tovay^iet  him  vow  hwfdp  andp-iy  himjelf  ^^l^',*'""'  "*'' 
 This  isrecj-iirsdof  Gcd,  Andthts  is  due  to  God,     Jl  thisbce  ihcright 
 conceit  of  a  vow,  then  the  promifc  of  baptirme  is  a  vow,  and  it  is 
 
 r»ot 
 
y.^r- 
 
 looo  of  y  owes. 
 
 not  true  which  M'BipJo^  faithjthat  there  is  no  vow  properly  fo  cal- 
 led ofnecejfary  duties ,    becaufe  vvc  vow  that  which  God  require th, 
 and  which  is  due  to  God.     Albeit  for  conclufion  I  am  to  aduertifc 
 ( thee  (gentle  Reader)  that  we  make  not  the  matter  of  vowes  to  con- 
 "^  lift  onely  in  neceflary  duties^that  is/uch  dueties  as  God  namely  rc- 
 quircth  of  vs,  but  that  fometimes  we  vow  tholcthinges  which  reft 
 vpon  our  choy(c,and  whcreofin  particular  we  arc  commanded  no-« 
 thing.  Foralbei^God  require  thankfulncfl'e  and  duiie  fOr  the  mer- 
 cies which  we  haue  rcceiued  of  him,  yet  hee  hath  not  prccifely  fct 
 downe,  that  by  way  of  thanks  a  man  ihould  al  wayes  do  this  or  that 
 but  hath  left  the  deuout  and  thankcfull  minde  to  call  and  conlider 
 which  way  he  may  tcftifie  the  afteftion  of  his  heart,  by  doing  fomc 
 good  workewhereofhehath  vndcrftandingby  the  woordcofGod 
 that  it  fhall  be  acceptable  vnto  him.Thu  s  a  man,though  not  bound 
 to  itj  yet  may  vow  to  doe  fcruicc  to  G  O  D  in  the  miHiftery  of  the 
 Church,and  being  a  minifter,  concciuing  his  feruice  in  this  or  that 
 fort  to  be  profitable  ro  the  Cimrclijmay  by  vowing  himfelfe  thereto 
 abridge  Inmfclfe  of  that  libertic  wijch  otiierwifc  hee  might  enioy. 
 So  may  a  mannc  vow  a  parr  of  his  goods  tothe  poore,  as  s  Zachetir 
 did,  when  as  by  no  commaundcmcnc  he  is  vrged  fo  to  doe.Thelikc 
 may  men  doe  for  the  building  and  endowing  of  Schoolcs,Ho(pitaIs 
 ColIcdges,and  fuch  other  godly  and  charitable  vfes,  when  yet  thefc 
 things  by  precept  are  not  neccflarily  laid  vpon  them.Yea  neither  doc 
 wequcftionbutthata  man  vpon  good  grounds,  and  (b  long  as  hee 
 fhal  not  thereby  be''  tntangledm  *fy«^rf  ,may  priuatly  vow  vnto  God 
 a  fingle  life,  to  the  end  that  hee  may  the  more  comraodioufly  applic 
 himfelfe  to  the  fcruicc  of'  the  kingdome  of  God :  this  vow  beeing 
 conditionall  only  fo  far  as  ic  fhal  bcc  Iccondgd  with  the  gift  of  God, 
 and  fo  long  as  it  fhali  lliind  with  peace  of  conlcicnce  towardes  him. 
 In  thefc  &  fuch  like  is  tlie  true  imitation  of  the  outward  ceremonic 
 of  the  law,  whcrin  men  were  at  their  hbertie  whether  to  vow  or  not 
 works  whereof  generally  we  hau  -  vvai  rant  by  the  word  6i  God,buc 
 kchryfoji.nppti.  vvhcreof  in  particular  the  re  is  no  necelTitie  impofed  vpcn  vs,  being 
 49-^,'  ^^'**^''^  left  vnto  vs  at  large,  thereby  freely  and  voluntarily  to  exercife  our 
 ttfi  mtntmipromi't  zcalc  and  dcuotion  towards  God,  Wherin  notwithftanding  we  arc 
 ,?i"w'S  c-rf  ^°  remember  that  caution  that  Chryfoftomi  giuetb,'^  ]fA  man  exuUly 
 fimfignifieansdict  wctgh  the  matter, our  verifies  are  dy,e  to  God./.lbeitthey  be  not promifed  \ 
 j^',^!^^^"""  ^r  vowfd^whkh  Chnfi  fiimfiith  when  he/aitb,  Wc  haue  done  that  that 
 
 f;:ukel>).8. 
 
 >»lCo  7.55. 
 
 i  Mac.  1 9.!; 
 
ofycwfs.  loo  I 
 
 was  otit  duct  J  to  do.For  feeing  vvc  are  bound'  te  hue  the  Ltrdottr  God 
 
 tvtth ,t/l our h^rt ^with al ohrJoHle^mthallourmu d^vfittjAiofirfireKfth     "  *"^^'*^* 
 
 vvcmuftconcduc  chattliougii  noihing be  ciirc6^cd  vnro  vs  in  par-  i 
 
 ticularas  touching  the  ncccHicic  of  (iich  or  lucha  workc,  yctintlic  \ 
 
 gcnerall  wc  doc  notlung  therein  but  what  we  owe  to  God,  bcccaufe  a 
 
 whatloeucri J  within  vs  or  whatfoeucr  is  wichout  vs,  we  ow«  dl  to  ^ 
 
 him ,  Yea  and  the  vow  oFour  baptifmc  dotii  afccr  a  fort  containc  all 
 
 tilde  other  vowcs  in  that  beeing  there  confecratcd  wholly  to  God, 
 
 wc  vndertakc  thereby  to  take  all  occafions  and  oportunitics  to  doc 
 
 honor  vnto  God,  As  i  or  Popil'u'owsjbeing  as  they  arc  for  the  moll 
 
 part  brainfick  &  idle  lancics^luch  as  whereof  neitlier  in  the  general 
 
 nor  in  the  particular  we  haue  any  tcrtimony  from  God  that  they  arc 
 
 accepted  in  his  fight,  tiicy  are  only  apifli  counterfeits  ot  thofc  Jegall 
 
 and  ccremoniall  vowcs,  but  doc  r-o  way  carry  rlie  true  rcfcmblancc 
 
 ofthcin,  nor  that  lite  ol  fpirituall  worilup  and  icruicc  that  was  fba- 
 
 dowcd  thereby, 
 
 7*    W,  BisH  OP. 
 
 Thefecorjdpointofour/Hpforedconfentis^that  fowes  were fome part 
 •fCods  worfhip  in  Moles  law, but  are  not  jo  in  the  Gofpclywhtch  we  al/o 
 deny.hA.l^ctV.froffes  his  a(jert!on  thus'.lows  belonged  to  the  ceremonies 
 ofMoCcs/aWy  but  allthofe  ceremonies  are  abols^ed  bj  ChnJispaJJion, 
 
 An(,Thatyow(Snthelel:iesweren9p.\rt6fthe  ceremcniesofMofcs 
 iaw,bnt  true  parts  of  the  wr^rpjtv  of  God  tndlUflates,  as  well  in  thejlate 
 9f  nature  and  the  Gofpdl^as  in  iMoles  Uw'.but  this  point  JA.Fcrk.hand- 
 leth  agJtne  tn  the  firft  point  of  our  difference ,  where  it  fl}Allbe  dtfc  tiffed. 
 Thirdly  he  faith  that  ffcciall' owes  may  be  made  in  the  new  Liw^toper" 
 forme  fome  bodily  excrctfefor feme  good  ende ,  as  to  fi^-f  to  tasks  our 
 felues  topr/ijersyorfluny  of  holy  Scripture,  andfuch  lil^e,  bht  many  rnles 
 muB  then  be  cbfirued  \  that  wee  v:-w  an  horiefi  thing  ..agreeable  to  Gods 
 yford :  this  we  allow.  Secondly ^  that  ir  befo  made  that  tt  may  fiundwith 
 ChriHian  Itbcrtte,  that  is,  that  it  make  not  fuch  thirges  necejj.irj  i?t 
 eonfcience,  which  Chytfltanriltgicn  Uaues  atltbertie,  ihisrHlc  tfhit 
 is  fin  repugnant  to  the  nature  of  a  vowy  and  contrary  to  himfetfe.  For 
 he  faith  a  little  before  ^  th^t  a  Chrt/ii-in  may  vowfafitng,  pr^yrr,  .ilmef- 
 :  deedes,  I  then  dtm  lurd^  hantng  vowed  thefe  thiges^  is  hee  not  bound 
 to  performs  them  ?  THiOr  elfe  he  break's  his  vowy  with  which  Cjcd  is 
 
 highly 
 
♦Deuc.jJ. 
 tcdei.'^O. 
 
 Quxft.S?. 
 
 ir 
 
 loo  2  of y owes. 
 
 highly  difflcAfed,  *  An  vnfaithfull  promifc  difplcafeth  God,  Then  is 
 it  manffefl^jfhat  all  voytes  Ate  abridge  vs  of  our  libertie,  atjdmake  that 
 vnl^fullforvsrvhich  before  our  vow  rvasUwft^U:  vfhich  isfo  enident 
 ofttfelfe^  that  I  marHell  where  the  mans  wit  and  memorte  was  when  he 
 ■mr»te  the  contrary* 
 
 His  otherrttleSythatavow  be  made  wtthgood  deliberation  aridwith 
 con/entofour/Hpenofirsy  and  not  onely  cfthingesfojftble^but  alfo  of  the 
 better  fort  ywe  allow  for  they  are  taken  ont  of enr  Dehors  See  ^S.Thom, 
 
 R.  Abbot 
 
 That  which  M.  ferklns  faith  is  true,  that  in  the  Law  oiiMofes 
 the  ccrcmoniall  workc  it  (clfc  was  a  parte  of  the  worlhippc  of  God, 
 and  was  to  bee  done  in  it  felfe  by  way  of  obedience  to  (jod.Hcc 
 fpeakethnotoftheadl  of  vowingfimplicbyitfclfe,  as  C^[,BiJbef 
 tallly  wrcftcth  liis  words,  but  of  the  vow  of  a  ceremoniall  dnetie  in  the 
 way  offeruice  to  Gody  which  if  ^.  Btjhop  doe  not  acknowledge  to  be 
 aboliiihedjhcemuftbeecomca  lew,  and  pra^^ife  the  facnfices  and 
 offerings  prcfcribcd  by  Mofes  law.fiut  of  this  hee  ttUeth  vs  that  wee 
 ihall  heare  more  hereafter,  and  wee  are  content  to  wait  his  Icifurc* 
 As  touching  vowes  vnder  the  Gofpell,  c3/«  Terkms  affirmeth,that 
 they  may  bee  made  as  touching  the  performance  of  fome  outward 
 &  bodily  exercilcjfor  fome  good  ends  and  purpo(cs,as  when  a  man 
 feeing  himfelfc  prone  to  drunkcnncffe.doth  hy  a  vow  bind  himfelfc 
 for  a  time  to  the  ibrbeanng  of  wine  and  flrong  drinke,  or  vpon  oc- 
 cafions  tyech  himfelfc  to  fct  fafling,  and  prayer,and  readmg  ofthc 
 Scriptures,  and  gluing  of  fome  let  almcs,  and  fuch  like.  But  as  tou- 
 ching  fuch  vowes,  he  deliuereth  certainc  cautions  to  bee  obferued  ♦ 
 The  firfl  M.  B/Ihop  alloweth,  that  our  vow  bee  agreeable  to  the  will 
 and  word  of  God.  The  fecorid  he  vnderftandctii  not,  and  therefore 
 ouilleth  at  it.  It  is  required  that  our  vow  ftand  with  Chriflian  li- 
 t  bertic,  that  is,  that  by  vowing  we  intangic  not  our  confciences  with 
 Z  any  opinio  of  the  neceffity  of  the  things  thcmfclues  wiiich  wee  hauc 
 I  vowed,  as  if  any  worlhippe  or  holincfle  confifted  in  tiiofe  externall 
 and  formall  obferuations,  but  that  in  our  pra«ftife  ofthem  we  know 
 that  in  themfelues  they  are  no  matters  of  confciencc ,  nor  doe  yccld 
 vs  any  part  of  righteoufneflTe  with  God#  Now  this  which  Af,  Ver- 
 i^«;applycthagainflthc  conccipt  of  die  very  thingcs  themfelues 
 
 which 
 
of V owes,  looj 
 
 irhich  a  man  hath  vowcd,iW«  Bifho^  conftrueth  as  if  he  meant  it  of 
 being  at  liberty  trom  tlic  performing  of  his  vow.  But  a  man  may 
 religioully  pcrlormc  his  vow,  and  yet  know  that  the  thing  itfclfc  is 
 otno  value  with  God  which  Jie  pertbrmerh j  and  therefore  MJ>er- 
 i^;j/ wits  did  not failcmdehuering,  but  Ai*'BtJhoj>s  in  vndcrftan- 
 ding,  Thofe  other  conditions  that  fuch  vowes  muftbemadc  with 
 conlent  of  fuperiourSjand  of  things  that  are  in  our  power  to  doe, 
 and  agreeable  to  our  vocation  and  calling  ,  and  with  good  dehbe 
 ration,  and  for  a  good  end, /^.J?/y7yo;j  approueth  alio,  and  there- 
 fore not  qucftioning  whence  they  were  taken,and  telling  him  that 
 our  vprighrnelle  appearcth  therin,if  wc  be  content  to  take  of  them 
 what  IS  confonant  &  agreeable  to  the  tru:h,we  fo  let  them  go. 
 
 i.     W.  B I  s  H  o  P. 
 
 Now  to  the  points  in  difference. 
 
 Firji,the  Qh::r(h  (fRcme  (fiiithlA.  Perkins)  tcdtchefh,that  in  the 
 new  tejlamentywe  ute  as  much  bo'tnd  to  make  vowes  yOi  vas  the  Church 
 ofthcleypeSyivejajno\  confuleriiig  that  the  Cere?n«maU  Law  is  now 
 abclifhed^andyve  kaue  only  two  ceremonies  hy  ccmmAr.dcment  to  be  ob^ 
 ferhedfor  farts  of  Cods  rvtrfhip  '.Baptifme  and  the  Sufft  r  of  the  Lcrd, 
 
 Anfwer.  fVhat,  is  rot  ycHrHolly'dnjferuice^whuh  you  call  dining 
 /eruice)  any  fart  cf^cds  wcr/hip  injof.r  crene  cf  miens  ?  Canaf.blike 
 njfcmbly  irjittitti  d  to  honour  Cod  Lyfrayc  r  and  ihtinkf/^ii  $>g  retth  cx^ 
 ternall  c(remo;y  of  time  ^f  lace  ^af fare  ll^ky-celmg^fi^ndtng  at.d  fating  be 
 nop.rrt  of  Gads  worjhtf  inycur  trrelligicus  Congr(gatiohs,aQ<mblid  to 
 gethert^'jl^atrj}  Chrili  and  his  c^.ihclickjChtirch  ?  he  itjc.  l^tt  admit- 
 ting O'Sy  w  doe^yoi.  rfruicc  to  be  gocdj  U  could  not  truly  be  dt  rtedto  be- 
 lo*igv^itothe-n>tr(}}tfo;Gcd.  But  to  the  matter  of  eitjfircr  ceyyou  grew 
 veryc<iirelcffe iy.you>  rt forts oftur doBrtne'for vre  he Idrhat neither tn 
 the  old  nor  nerv  Lwj  a>  y  man  ts  bound  to  vow,bht  that  tt  n  (^  <  ucr  vas 
 acounctll,ay.dno  comma)  d.  mefJ,neuertheltJfe,a  thi>  gof great  defecti- 
 on ard pi  rfcElior.  in  b.  thf}.  tes,  t>it}  infc ca  ly  brlcr.gvg ar  d  muchfur- 
 thertr.gt^thc  truf  ffc rjh/i,pe  (falmghtyGod,  nhuh  ve f roue tn this 
 fcrt,  Im  a  vow  are  two  ihirgs'^  the  one  is  the  good  7)  ht^  h  is  vcwcd,  CfU 
 ledthem  tin  llpart'.for  example,  Fafltng^  c.  7  heather,  thefrt- 
 mtfettfelfcmadeto  G^d,  -^huh  is  the  forme  y  the  rr.aurt.  li  pi.rts  do 
 beliiHcvntothitr  (eUirall  Virtues:  but  tl.is prtmtfc  ardferjormance 
 
 SSI  'f 
 
loo4  OfVowe^. 
 
 ofitbifiihSiantUllpartfofGsdirvorJhlf.  For  bjpromifmgofanjgd$i 
 thinivnto  GodyWe  dcknorcledge  ayidprofej[t  thut  God  is  th: pHtrai^^a 
 goodne^e  itfelje^  andtaketh  great  pleafHre  in  allgoodparpofes  and  de» 
 terminations :  th:refore  to  hononr  and  rvorjhip  him,  we  m^k^  that  good 
 promtfe  aq^atne  in  performing  that  good fernice  oj(jod^  roe  tejiifiey  that 
 he  is  moft  rnuejlitall^  retterend^  and  dreadfniU      ^And  confequently 
 that  a/lpromt/es  made  to  him ,  are  to  bee  accompUJhsd  mofl  dt'tgentlj^ 
 i  and  vpithoat  dcUy^wherein  we  honour  and  worjhip  him,  as  co'/itrariwtfe 
 they  doe  my.ch  difhonour  him  who  breake  with  him,  as  ifhee  were  of  no 
 better  account  then  to  bee  fo  deluded.  This  thing  in  itfelfe  isfo  certaine 
 andcleare^that  he  who  denies  it  5  muji  needes  either  hs  ignerant  $n  the 
 n^itKre  of  a  vow, cr  not  know  wheretn.the  true  worjhip  ofGodconRftith: 
 for  according  vnto  the  holy  Scriptftresit  fc/fe,  all  good  deedesdoneto 
 the  glory  oj  God,  be  aBs  of  the  true  worfhip  of  God.    And  Saint  Anne 
 *  ulc.  I.  *  did  won  hip  God,  by  falling  and  prayer,     ^nd  *  almes  bejiowed 
 
 •  Phii.fl.,  onGods  pri/bners,  ts  called  s^  facnfice  pkafing  and  acceptable  to 
 
 »iac,s  ^^^  •  -^"^'^ is/atde,  *  to  be  a  pure  religion  before  God,  to  vifirc 
 
 Orpliancs  &  widdawes:  If  then  all  other  v^rtHoas  dnties  done  te  the 
 glory  of  God^be  parti  of  his  true  worfhip  \much  more  vowes  which  by 
 jpeciallpromife  dedicate  agooddeede  to  Gods  honour'.they  then  betng  of 
 their  ownc  nature,  Jj)eciall  parts  of  his  trns  wot  fhip  of  God,  it  fbllowcth 
 nfceffaryythatatalltimestheywereandmaybevfrd  to  the  truewor" 
 Jhip  of  God:  that  thty  were  inpraEiife  before  Moles  Law  iseutdtntby 
 *-Gco.>8..         that vcw  which  Izcoh  made,*  cffetti>:gvp  afione,  which  Jhoaid be 
 called  the  hoafe  of  God,  and  of  pAyi^ig  the  tcnthcs  of  all  his  goods. Out  of 
 which  vow  J  we  alfo  gather,  that  ^odholdethfir  agreeable,  any  kindof 
 qoodftrnice  oferedv)ito  himoPttofoHr.owm  deuoticn'.albeit  hi  hath  y.ot 
 comma.indcd it, for  nofuch  thing  06, 1 acob  there  vowed  was  commaun^ 
 dcdhtmybtit  he  beingwellaffuredthat  it  would  be  well  tal^n  by  Gody. 
 which  was  offeredof good  will, to  his  greater  honour ^he  v.jwedit^andis 
 t:-t  holy  Scripture  commendedfor  it. 
 
 ^I.gciine  that  when  Saint  Paul    *feemeth  to  difilow  vol  tint  ar  it 
 worjhip yhe  mufi  be  vnderfiood  tojpeake  either  of  erronious,  oroffimo' 
 lotis  andfooitfh  things  promtfedto(^ody  which  donot  properly frne  to  the\ 
 fetting  firth  of  his  honour, 
 
 E.  Abb  otJ 
 
 «^coior.2. 
 
ofVmes.  loof 
 
 R.  Abbot 
 
 Our  diHtneferuke^  our  prayers  and  tliflnlcfgiuings  to  GodjOur 
 hearing  of  his  wordc,  and  rccciuing  oFliis  lacramcntcs  are  indecdc 
 theworniippc  of  God,  and  our  pubhkc  aflemblies  arc  inllitutcd 
 hereby  to  lionour  God,  but  asforthecxternall  ceremonies  oi  time, 
 placc;  apparell,  kneeling..  Handing,  and  fitting,  ifc^.tS/y&c^Twits 
 itood  ngftCj  he  would  know  that  they  are  tliinges  accidental!  to  the 
 worfhip  of  God,  but  no  parts  thereof,  God  is  not  honoured  by  our 
 meeting  at /uch  a  time,  or  by  bceing  in  fuch  a  placc ,  or  by  weanng 
 fuch  or  luch  apparell,  or  by  our  kneeling,  or  (landing,  or  fitting,but 
 by  the  things  which  according  to  his  coirmaundcincnt  wee  doc  in 
 the  vfagc  ol  tlieic  thing5.  The  Church  was  wont  to  forbeare  knee-  /r 
 hng  in  their  prayers  troniEafter  to  Whitrontide,andyctwcefup-P 
 pole  Ai,  'B'.fjoy  IS  not  To  ablurd,  as  to  (ay  that  therefore  they  fayl^d 
 to  doc  to  God  fonic  part  cf  his  wcrlhippc,  A  number  of  apifli  gc- 
 ftures  for  many  hundred  y  cares  were  wanting  in  the  Waflc,  and  was 
 iherelomepartecf  Gods  worfliippc  wanting  all  that  while  ?  This 
 matter  necdcth  not  to  be  ftoodcvpon, nor  would  there  ha ucbcenc? 
 occafion  to  fpcake  of  it  at  all,  but  that  mens  (enlcs  cemmonly  faiic  )^ 
 them  moft ,  when  they  thinkc  to  vie  them  moft  acutely  againftj 
 God.  He  calleth  our  congregations  irrcligio::s ,  and  faith  thej  arc 
 fijfemtliAagAtnJIChrtJiarjdhisChkrchi  butGodhath  iuflificdour 
 congregations  to  their  lliame  and  confiifion,  and  for  the  mainte- 
 nance ot  them  hath  To  fliewed  his  prouidcncc  &  pcvvcr,that  as  tlx 
 ^Egyptians  (aide,  ^  Ihe  Lord  fghteih  for  ifrdtll  agaihji  ih:  tyigyfti- 
 uns^  lb  the  Roniini  idolaters  hauc  becnc  forced  to  lay,  7  he  Lordc  *  "  *^' 
 fightcth  for  the  Englifli  congregations  againft  vs.  But  to  come  to 
 the  matter,  he  findctii  fault  with  yJ/.P<^;/^/«/  hisreportol  their  do. 
 ftrine,  nnd  therefore  himfclfcreporteth  it,  that  ihij  hoid:  that  nei- 
 ther in  the  old  r.  or  -fU  vp  Um  ay^j  man  is  bound  to  Virr-y  h.  t  that  tt  etu  r 
 TVAsa  co!:r,ceil .itjd no  commar: dement,  yet  neuerthclej[e  c  thtr.g  cj great 
 ■  dcuctton  ardpnfc^iijn  in  both  finite  Sy  andmtri>fec\i!iy  bt  Urging  tc  the 
 .trficTvcrJhtp  of  God*  NA'here  as  toucliing  ccrcmonjall  vowci,  he  faith 
 .trulyhathin  thcoldnomfi  wasexpredy  bound  to  vow,  but  that 
 thole  vowes  were  matters  ot  pcifcdion  in  ;he  old  lawe ,  if  wee  will 
 .lake  itvpon  his  word  jWc  may,  but  how  toproucithc  cannot  tell: 
 
 S  i T  a  it 
 
loo6  OfVortves. 
 
 It  b  a  mcerc  dotage,  neither  is  there  any  ground  whercupo  n  to  af- 
 finne  that  cucr  they  were  taken  fo  to  bee.  Nay  euen  then  was  it  true 
 which  Origen  faich,^  To  offer  a  mansfelfe  to  Gcdwas  a  Wi^ttcr  ofgrea-- 
 b  ortfen.  in  Num.  terfcrfe^ioH  And  emtne/icie  then  all  vows'.which  he  that  doth^iiiith  he, 
 htm.  i+.  Scmtt  //>  isthe  follower  tfChri^e.  But  as  touching  vowes  &  proniiles  of  (pi- 
 tft"p!^c£&e°-'  rituall  duties  and  feruices  which  were  figured  in  cholc  cercmoniall 
 mwemti'MommhM  Jcuotions,  it  is  vCtctly  falfc  vvhich  hce  (aith ,  whether  in  the  old  or 
 VtimStrlfi  "  new  law,  that  we  are  not  bound  vntcrthem.and  iiis  ovvne  words  do 
 chrtfii.  planely  ihcw  the  cotrary .For  he  telleth  vs  tliat  vowes  do  intrin fecal' 
 
 ly  hlong  to  the  true  veotfht^  of  God ,  and  who  doubteth  but  that  God 
 hath  required  and  commanded  whatfoeucr  beelongeth  tntrinje" 
 f^//f  to  his  worlhip  and  feruice  f  For  it  they  bee  not  ccmmaunded, 
 there  is  no  neceility  of  them,  If  there  be  no  neceflity  of  them,then 
 the  religion  and  worfliip  of  God  may  ftand  pcrfc6t  wirliout  them  , 
 If  the  worlTiip  of  God  may  ftand  without  them,  then  they  do  not 
 intrmfecally  belong  to  the  true  worlhip  of  God.  But  beecaufe  the 
 true  vowes  are  intrinlecally  and  cfTentially  bcclonging  to  the  true 
 worfhip  of  God,  therefore  we  muft  vndcrftand  and  know  them  to 
 becommaundcdofGod,  and  that  hee  hath  not  left  any  intrinfecall 
 part  of  his  true  worfhippe,  to  depend  vpon  our  will.  And  this  will 
 yet  further  appeare  by  i^Xi^t^Btfho^s  prcofc,  who,  (ctteth  do  wnc 
 the  matter  and  forme  of  a  vow,  the  mutter  the  good  thing  vchichis 
 vowed :  the  forme  the  promt fe  itfelfe  made  to  God,  tellcth  V5  that  this 
 promi/e  and  the  performance  of  it  are  fpthsiantiall  partes  of  Gods  veor' 
 fki\)*  Forhypromtfmg,  faith  he,  ofanygoodthingto  Cjod^  roe  acknorv' 
 ledge  andprofeffe  that  Godis  the  fotaratgne  goodne^e  it  fife.  Nowe  if 
 vowes  bee  afubiiuntiallpart  of  Godsworfhip ,  and  yet  not  ccm- 
 maunded of  God  ,  then  fomc  parte  of  the  fubilance  of  Gods  wor- 
 lhip hangeth  vppon  our  difcretion  and  choyle ,  whether  to  yeeldc 
 it  him  or  not,  and  wee  may  yecld  him  a  maimed  worlliip  wanting 
 fomc  parte  of  the  fubftancc  of  it,  and  yet  committe  no  trefpaffe  a- 
 gainllhim  .  Sohkewifcif  vowes  bee  the  acknowledging  and  pro- 
 feJftngafthefoueraignegoodnejfeofGod^  and  yet  not  commaunded 
 of  God,  wee  may  without  flnnc  forbcare  lome  parte  of  the  acknow- 
 ledgement and  profeffion  of  the  foueraigne  goodnciTc  of  God .  Jf 
 thereby  w  ee  tejlifie  that  he  is  mofi  maiefttcall,  renerend  and  dreadfullt 
 and  yet  God  hauc  not  commaunded  them,  wee  may  refufc  to  giuc 
 this  teftimony  without  any  impeachment  of  tiic  maieftic  of  G  O  D. 
 
 But 
 
QfVmes,  iooy 
 
 ButGoUisnotworHu^pcdmclucroni  hee  hach  not  left  our  ac- 
 knowledgement of  him  arbicrary  to  the  difcrction  of  our  will.  He 
 hath  commanded  vs  *^  togtuevnf  him  theglorj  of  his  name^  that  is    '^^'*'  •*•• 
 the  glory  that  bclongcth  sk  is  due  y  nto  him,  and  if  vowcs  bee  a  pare 
 of  that  glory  as  M/Bijhcf  tclicth  rs  they  be,  they  cannot  be  cxciiip 
 ted  from  tliat  comiiiandcaieut.Chrift  hath  commanded  vs  ^'  togme  d  Mjc  » i.  m 
 to  God  the  thif^s  that  are  Gods-itvo^cs  bee  afubllantiall  partot  the 
 worfliip  of  God,  we  are  tied  to  giue  the  lame  vnto  hiui,  neither 
 may  we  thinkc  our  felucs  bound  tor  one  part  ODcly,and  at  our  own 
 liberty  for  the  other;  Nov  all  this  paines  that  hectakech,  to  prouc 
 thatvowesarcaparcofthc  worfhipofGodjisbutloft  as  touching 
 VSjbccaufe  hcfighteth  without  an  aduerfary,&prouech  that  which 
 wedenynotjbutitgiueth  vs  aduantagc  againllthem,  to  charge 
 thcmwithmanitclt  and  abhominable idolatry ,  in  theconteHing 
 vowes  to  be  a  fubitantiall  part  of  that  worfhip  of  God,  they  com- 
 municate this  lioncur  to  the  Saints,  and  make  vowcs  to  them  of  fa- 
 ftings,  praicrs,  pilgrimages,  churches,  altars,  tapers,  and  what 
 not?a  tiling  lovoidc  of  all  tcrtimonic  of  Scripture,  as  that  BelUr- 
 iwiwt' is  content  to  lay,'  that  when  the  holy  Scriptures  rvere  rvntten^  tE.ii^r  dfcmiim 
 the  cufionte  ofvovomg  to  SatntswMttotjet  begnrj*  It  is  nothing  there- _^'',']t'/,l'^;f!|7«». 
 foreagaindv^tthathealledgeth,  that  lacoh  made  avow,  thereby  '-r^^f*"^*  nonjm 
 CO  proue  that  there  was  vfe  of  vowes  before  the  time  oiMo/es  law  Znd,fJ&.'^*' 
 but  whereas  he  faith  that  the  things  wliich  JMcohvo\\t^,wt>  e  cut  of 
 his  0T»nc  dtHotiotiyandrnt  >.ommundedofGody\\c  fpcakcth  it  but  at  ail 
 aduenture,knd  iuth  no  ground  for  that  tliat  he  faith.  For  if  his  rca- 
 fon  be  becauic  wc  do  not  read  that  any  thing  was  commanded  to 
 lacob  in  that  bclulic,  we  may  likcwilc  argue  that  hoc  did  all  other 
 douotions  our  ot  his  o.vnc  heart ,  and  recciued  tliciu  no.  by  com- 
 maund(.meucfioni  God,  becaulewee  readc  nothing  oi  any  iiich 
 commaundcmcnt.    But  it  is  true  which  C?r/^f«laitl),chat    num/ui  ionjtn.o.t.cttf 
 thAtfecthvpiththecycsofhisfcufe,  wor{hippeth  Cjod  oihcrwife  thcuas  tiui4.'r,tm4ctmi$ 
 he  ht-rfilfehdih  ta  f  ^r.and  which  Hi/^ry  faith, that  ?  wt  mtynr  vn- "','  '""'*  ^/^ 
 
 •'     -'  o  y  -'  eel  I  quamjicmt 
 
 dtrfiandoth<rvriJe  concernir,g  Gtd^then  as  hehimjdfeh.nh  rpuiijft. d  o  ,jjr  dtcu  t. 
 htrKfelfxJ^..Bifh0f  tiicrttoi  e  doth  amilTe  to  make  lacob  as  blind  as  l"l'^,i'^,^"/;, 
 hehi;p.clfcis,tliaclu  iliould  go  about  to  worfliip  God  with  deuo-  it.ritDt*  ,f»Mm 
 donsof  hisovvnedcuice.Hercceiucdinftru^onofthewUlofGod,''J/(";[^/;JJ'/^''^^ 
 from  the  fathers  that  were  before  him,d:  he  had  alio  immedute  rc- 
 uelation  &  illumination  from  God  himlelf.Wc  fee  that  God  at  rcr- 
 
 Sir3  >^ards 
 
looS  OfVmes. 
 
 wards  ini  the  law  giucth  cbliimari  demerit  of  the  lame  things  ofbuil- 
 dino  akars  and  pay mg tithe's,  &  vndbubtedly  God  gauc  not  com- 
 maundcmentsottlnngs  which  he  had  learned  of /^r^^ ,  but  which 
 lacob  had  bene  tauglit  by  him.  Yea^and  becaulc  the  Apoftlc  S.Vanl 
 Col.  1.2?.       condemncth  ^  rvtll  xvor/hip  Or  voluKtury  religion y  that  is,  all  luch  dc- 
 wotions  as  men  vndcrtake  of  thcirowns  deuice,  thereby  giuirig  to 
 vnderftand  that  God  ncuer  approiiech  any  (iich/uVely  wc  may  wcl 
 refolue  that  lacob  would  not  be  guilty  of  any  fuch  prc(umption,but 
 would  firll  open  his  care  to  leiVf  ne  of  Gpd  what  to  doe,  before  hec 
 would  put  forth  the  hand  to  do  any  thing  vnco  God,  But  faith  M' 
 Bt^  op  ^^, Pan  I  when  hefeemeth  to  difallow  volHyitaryrforpjip^mHJi  bee 
 vnderjioodtojpeak^  either  oferromous  or  cffriuolohs  andfiolifh  things 
 promi/edto  God,  which  do  not  properly  fcrne  for  the fettmg  forth  of  his 
 glory.  Where  we  fee  the  very  patternc  of  an  erroneous,  and  friuo-^ 
 ious,and  fooliflianlwer.  The  Apoftlefimplytaxcthjri/7»rtfr/&i)><«/ 
 en-oneous,  and  friuolous,  and  foolifii,  &  A'LBilhop  tclleth  vs,  thati 
 he  incaneth  that  will  worfliip  that  is  erroneous,  or  friuolous  and 
 foolifh.  Hee  muft  bee  vnderftood  effrimloys andfcolijh things  faith 
 CM.Bi/hopy6c  rhe  Apoltle  tclleth  vs  that  he  Ipeaketh  of  fuch  things 
 -Hbia.-  as '  hAueapiew  of  re  if  dome, ^n^  therefore  not  to  fight,  but  onely  to 
 
 v;>..«AM  /piritualliudgemcntarefriuoloils  and  foolifh.  And  therefore  doth 
 
 thcAportlemak^'thctft'cn'oneOUSjaiidaffirme  that^  they  per  i/h  in 
 the  vffig,hcciu(t'they  are  after  the  doBrtnes  and  commandcmerjsof 
 wif/Zjalluding  to  that  which  our  5auiour  in  the  GofpcU  citeth  out  of 
 the  Prophet '  In  vatne  doe  they  worpiip  me,  teaching  for  doRrines  the 
 l.vi«.t  5.9.        prec€psofmen\  hm M.Bi/hop  will  hauc  vs  think  that  the  Apoftlcf 
 meaning  is  not  to  reprduc  generally  the  do6irines  and  commandc- 
 mentsofmen,  butonclyfomethatbe  erroneous  ♦  In  a  word,  fct 
 them  one  againil  another^and  hearken  well  what  they  fay  .The  A- 
 poftle  faithjvoluntary  religion  or  worihip  is  erroneous,  becaufcit 
 is  afterthe  do6lrines  and  commandements  of  men.  Maimer  Bijhop 
 faith,  all  voluntary  worfliip  is  not  erroneous,  but  onely  that  that  is 
 erroneous .  But  here  wee  murt  thinke,that  when  he  thus  tookc  ex- 
 ception againftpromifing  to  God  friitoloHs  and foolifh\hingsyht 
 was  quite  out  of  the  remembrance  of  the  vowcs  of  their  religi- 
 ous orders.  Wee  muft  in  charity  bee  perfwaded  that  hee  thought 
 notofthcm,becaulehcwbuld  hauc  confidcred,  that  in  condem- 
 ning the  vowing  of  friublous  and  foblilh  things,  hee  (hould  coh- 
 
 kVer.»i. 
 
ofVowes.  loo^ 
 
 dcmncthem,  atinwhicluhcrcarcfomany  fantaflicallandfriuo- 
 loustoics,  as  icucliing  their  apparcll  and  other  vfagc,  asthatwcc 
 may  woonder  that cucr  lucJi  drunken  dcuiccs  could  come  from  io- 
 ber  men,  li  at  kail  they  were  fobcr  that  were  the  deuifcrs  of  thcm» 
 And  if  he  had  rcincinbrcd  tlicm,  or  when  he  doth  remember  them, 
 
 .Imaruailcwhatquahficaiionordittindion  hcc  would hauc  vied, 
 or  u  ill  vfc  to  (aluc  the  matter,  that  fo  ridiculous  fooleries  ftiould  be 
 thcxx^tdii  froperly  feruirg  to  the  fettmgfoorth  cj the  honour  •f^cd* 
 Albeit  It  may  bee  that  tlioughbeeinglubtile and  wife,  hecatter- 
 w?.rdes/>ro/<5rw4dilputcth,  mthc  behalfc  ofthofevowcsthathec 
 may  not  walke  too  openly, yet  caryingftill a /plcne  tothelciuitcs, 
 and  for  their  fakes  to  all  the  reft  he  would  firlt  giue  vs  to  vndcrltand 
 that  m  his  mind  he  accountcth  allthofc  vowes  as  fupcrftitions,and 
 whcly  condemned  by  the  lenience  ot  the  Apoftle.    VVe  arc  vcric 
 
 ^  dcfirous  to  conftruc  his  meaning  tlic  bcft  way, 
 
 4«  W.  Bishop, 
 
 Nc  w  that  I  owfspjculd  t'efrt  ejuentedtn  thefiate  of  the  Gofpcll,  tee- 
 
 Jidcstheeuideme  cj  Satrt  Paules  Vtwe,  *  arM d$H.rj^ ether Jtic h Lk^y , /^g^ » 
 
 thi:^J rrphft EC^y  diaf en tii/,    tnthe/e  wcordesx    *   'ilicy  fiiall  vvor-*^,,   j     ,^ 
 
 fliippe  him  with  facrifice  and  gilts,  and  they  lliall  vow  vowes  vnto 
 
 our  Lord,  and  pcifcrmc them,  Tcvhnh  xj^^tjitr  Peikins /cw/w/- 
 
 rah^firft^thatify/Hchcerimcmallvporfstpasthinrvas  tnvfe^  the9ro- 
 
 fhet doth (xpjejje the /ptrttuall yvo>Jhtppecf  the  new  'Itjl.mer.t,  'ihts 
 
 expcfticn  is  vplknta'^te  (.  nd  r.9th:ng  pr^pt  r  :  For  what  is  more  vrld  and 
 
 .  ^hjhrdty  then  (  todecltirethatChtJiiAnslballmrike  r.ov-yves  )to  fay 
 
 that  thejiPj^llnuiks  Z^t  vcesy  as  though  one  contrarte  wt  refute  or  y»ouid 
 
 Jersic  to  exprejfe  the  othi r.   ihisexfofition  being vtry  vnweitey  i^/ai' 
 
 ^frPcrkins  ad/oyneiha/econdey  that $/3 the myve TeJI/went  rvehaue 
 
 vovpcs  vfAicr/iUand  Eftangeltcall duties y  bhtjm  h  are  not  anjparte  cf 
 
 -t.^Gcds  wotjhip :  Jo  that  fir jl  yoiifhallhaue  no  Vc  wes  at, all  \  Srccad/y,  the 
 
 ,    Tvinde  bet'  g  chang.  d^yo  n  Jhali  haue  tht  m^but  as  no  parts  cfGcds  wor- 
 
 .  fifip.  ^s  though  Moral! and Euang: Ucall dnttcs  vndtrtaken andperfcr- 
 
 mcdto  Ccdsg  -eatt  r  glory  be  not  the  v( ryftnt  tves  t^ndjui  fiance  cfhisfer 
 
 utce  andvfor^ipf 
 
 S  ff4  R.  Abbot, 
 
loio  OfVmes, 
 
 R«Abbot, 
 
 a  Aft.i8.i8.  By  the  euidence  of*  S^Vauls  vow,  it  is  cuidcnt  that  Af.  Bi/hopWAn" 
 
 ted  lomc  difcrction,  to  bring  that  for  an  example  of  proofe,  that 
 vtrvpes  are  to  be  frequented  inthefiate  of  the  Goffeliy  the  fame  beeing 
 b  Numb.  .»       b  j/^^  Na^^rstes  vowy  according  to  the  ceremony  o^Mofes  law,  no 
 more  bch  nging  to  the  ftate  of  the  Golpell,  then  did  all  the  Leuiti- 
 callpncfthoodeand  facrifices,  cendelcendcd  vnto  by  the  Apoftle, 
 as  M.  'Perkins  before  had  told  Jiim,  and  he  wilcly  faith  nothing  to 
 the  contrary  jOnly  for  the  infirmitie  and  weaknefle  of  the  lewes  ,<^  to 
 c  i.Cor.5.  20.     vphom  for  the  time  he  became  as  a  lew,^  not  hy  craft  ofljingy  as  S^^yitt' 
 d  ^Hg.tp'^fl.  f  9     fiine  faith,  hut  by  affeSion  ofcompa£ion,  that  hee  might  wtnne  them  vnto 
 sfi^^Zmplu'   Chnrt.As  touching  the  place  of  Efay,  it  is  to  bee  obfcrucd  that  M, 
 ,ntu  AffiSit*.        "Perkins  bnngeth  it  m  as  allcadged  by  them,to  prooue  that  in  exter- 
 nalUxercifes  we  haue  as  much  vfe  of  vowe5  as  the  lewes  had.  *  The 
 f  E  ay .  7.1  .     £^ptfafts  ( faith  the  Prophet,importing  the  like  of  all  the  Gentiles ) 
 Jbai/k»ow  the  Lorde^  and p3  all  doe  [acrifce  and  oblation  ^andfh  all  vvw 
 vowes  vnto  the  Lord^andperforme  them.    To  this  he  anfwereth,  that 
 the  Prophet  according  tothevfuall  manner  of  all  the  Prophetes, 
 doth  by  the  ceremoniall'feriucc  of  the  Leuiticall  prieftoode,  import 
 the  fpirituall  worflrip  of  God,intending  that  bcccaufe  it  is  fpiritual- 
 ly  meant,  therefore  it  is  mifapplycd  to  the  eftablilhing  of  corporall 
 aftd  outward  feruice*  Now  CM.Btfljops  reply  is  like  himfelfe,  per- 
 uerfeandcroflc,  that  the  Prophet  w'o^^/wr/^^,  They [h ail vort>y  to 
 fignific  that  r/?;*?^ /&<?«/</ w^i/o>j».  I  anfvverhim,that  neither  doth  M, 
 ?rr)^«/fo  intend,  but  that  the  Prophet  would  fignifie,  that  when 
 thofc  Leuiticall  and  ceremoniall  vowes  ihould  ccafe,  yet  the  Gen- 
 tiles fhould  performe  to  God  that  fpirituall  worlTiippe  and  feruicc 
 that  was  figured  thereby  ,and  becaufe  the  woordes  are  meant  of  fpi- 
 rituall duties,  therefore  that  they  are  abfurdly  wrefted  to  the  main- 
 taining of  anew  kinde  of  ceremoniall  vowes.   For  as  the  Prophet 
 faithjthat^  theyJhoHlddofacri^e  ^ obLttion,8i.  bringeth  in  the  Lord 
 f  ibid.  fayingjK  Their  burnt  offerings  and  facrtfices /hall  be  accept  edvpon  mine 
 
 g  Cap.5  6.7.       altar  y  and  againe,*"  The  Rammes  of^ebaiothjh  all  come  vp  to  beaccep-^ 
 h  Cap.607.      fed  vpon  mine  altar,  when  yet  the  altar  &  burnt  offerings  and  facri* 
 fices  ihould  bee  quite  abolilhed,  and  therefore  hee  faith  it  onely  to 
 fighifiethacthcylhoulddoc  that  Ipirituall  ieruice  ofinwarde  and 
 
 fpi- 
 
OfVffwes,  loi, 
 
 fpirituall  facnficcs  that  were  reprcfcntcd  and  fhadored  in  thofe 
 carnall  obferuations :  fo  doth  he  fnyythzttheyfipM/dvov  vnvesy  whe 
 yctchofc  Leuihcall  vowcs  iTiould  hauc  an  end,  onely  bcccaufi  they 
 fhould  pcrformc  to  God  rhofc  fpirituall  deuotions  which  were  fifl- 
 inficdby  thole  vowrs.  Now  as  couching  thole  fpirituall  deuotions 
 Ai  Tcrktyis  addeth  for  another  part  of  his  an(  wer,  that  the  Church 
 or  the  new  1  cilamcnc  makcth  vowcs  vnto  God  of  morall  ic  Euan- 
 gelicall  duties,  the  vow  and  promifc  whereof  fiift  made  in  bap- 
 ulinc,  wc  alwaycs  renew  when  wc  come  to  tiic  Supper  oi  the  Lord. 
 But  withall  he  faith,  that  vowes  be  alTo  made  of  tilings  and  a6tion$ 
 inditfcreriC,  which  things  notwithftanding  are  not  to  be  accounted 
 anic  parte  of  tlie  vvorHup  ofGod.  Which  words  confilling  ottwo 
 parts  feuerally  applyed, A^.3//Z»<?;>  confoundcth  and  moft  lewdly  & 
 wretchedly  pcrucrtcth,  as  liM. "Perkins  had  laid,  that  /« the  ner^  Tc- 
 ji/iment  we  hitue  vowes  0f  MoraU and  Euangelicall duttes^but  fuch  are 
 Mt  art) parte  ofGodswerihtppe,  and  fo  with  a  iiarlots  face  not  ficte  to 
 blulh,  paffcLh  oucr  the  niatter,whenasit  was  dircftly  Jhewcd  hira 
 howc  that  prophecie  is  fulfilled  in  the  new  Tcftamcnt  without  anic 
 of  the  (ooieries  of  Popifh  vowes.  1  pray  thee  gentle  Readcr,to  con- 
 fidcr  the  matter  well.  M^Vcrlztnsigixth,  that  wee  Chriftians  vowc 
 vowes  of  morall  and  Euangehcall  duties^and  ifwec  makeany  other 
 vowes  ot  tliinges  indifferent,  thole  thinges  mud  not  bee  taken  for 
 anie  parts  of  Gods  worlhip.  yj/,  Bt/hop  makcth  him  to  lay,  that 
 vowcs  ot  morall  and  Euangehcall  duties,  and  tJic  duties  thcirifelucs 
 are  iiopartofGodsworlhippc.  Thinkc  with  thy  fclle  whatcreditc 
 thuu  niaycll  giue  to  him ,  who  fticketh  not  fo  impudently  to  per- 
 ucrt  lo  apparent  and  plaine  woordes.  But  in  thole  vowes  ohnorail 
 and  Ipirituall  duties  is  the  true  performance  of  tlli^  prophecie,  and 
 wcmay  fo  much  the  more  reft  vpon  it,  becaulc  Af.  Btfhop  hath  no- 
 thing to  fay  ^gainft  it.  What  further  belongcth  tochc  dcdarauon 
 ot  cliole  vowes,  I  put  it  off  to  be  handled  m  tiiC  next  Scifiioii, 
 
 y*    W,  Bishop. 
 
 ^^.linefatth M,VerkinSfthejaUcdgefor Ert'ifsg  /tea// vowes:  'Vow  ' 
 vnto  God  and  pay  it.  M.  Perkins  his  an/wens,  thut  this  bindathe 
 It  wes,  he  would  haueyeu  vnderfiandy  not  the  C  h  ijlhrs ,  PVefay :  th^t 
 ittsno  commanndem<nt  to  either  of  them,  but  an  exhtrtation,  ^=Jweiito 
 the  one  as  to  the  other.  Ffrji^  becauje  good  vcwes  do  tend  tj  the  greater 
 
 glcrie 
 
 •fjl. 
 
-Iol2  OfVowes. 
 
 giorycfGadin  allji4tes:(as  hath  htnefroued  hefore)  Secondly. ft  r  that 
 the  J'ropkct  tnthe  next  vcrfe,  yeeldvng  the  reafonyvhj  veee  mufi  pay  cur 
 vowes^Jatth,  1  hat  Jic  vnto  whom  wcc  hauc  vowed  is  terrible  vnto 
 the  Kings  of  the  earth  :  ^nd  therefore  mofi  hkeljthatfuch  v^n^eshtc 
 /pake  ffthercy  maj  he  made  of  any  fort  rfmen  inhahttirg  the  earth. 
 
 Thirdly,  yecauje  the  auncunt  Fathers  take  it  to  extend  vnto  vs  Chi- 
 fitam,  as  rpellas  vnto  the lewes'.let one S « An^i\ii\t\c  ferHe^in hts  Com- 
 mentarte  vpcn  the  j^.V/alme,  Bccaufe  we  hauc  Jiandled  thofe  things 
 ( faith  hee)  peraducntufethou  who  waft  Willing  before,  butnowc 
 wilt  not  vow :  but  markc  what  the  Pfalme  faid  vnto  thee  ;  Itfuitb 
 nety  Do  not  vow,  but  vow  and  pay  it  j  wilt  ihou  not  vow?Thcrforc 
 wouldcft  thou  haue  vowed,  but  not  hauc  fulfilled  it?  nay  rather  do 
 both :  Let  the  one  be  of  tiiine  ownc  promife^the  other  fhall  be  per- 
 formed  by  the  helpc  of  God,H<r  then  tookethcfc  words  to  belevg  vnto 
 his  .Auditors  ivhowere  no  Jewes.  ,,  1 
 
 In  the  fame  place  h:e  doth  highly  Cemmettd  Chrifti.insfor  vowingl 
 fame  Chajiitieyfcme HofpitaUttefme 'PoHertie:btit  becaufe contrar%e\ 
 being  fet  together j  each  doe  more  liuely  appeare  in  hts kindey  let  vs  yritk 
 this  Expojitign,  compare  M«  Perkins  his  Comment  arts  vpcn  this  placet 
 who  faith  ythat  the  Prophetfpeaketh  of  vuwcsy  rffraycr  andthatjkefgi^ 
 •Pfal  5g.r  a,  *f*^i '  For  Jo  (faith  Maiftcr  Perkins )  d^th  he  expound  htmjdfe^ '  M] 
 vowcsarevponmc,  I  will  offer  pray  fes  vnto  God.  ffelUymcdy 
 warrant  you  :  The  fixe  andfiftieth  Vfalme  nrittenfirfi  y  is  the  ExpoJtX 
 tionofthefcHenttefHeVfalme^which  was  conceited c.ndvtterceiaftei\ 
 Again^tn  the  feuentte fine  V Jaime  Dattid/peaketh  to  othc  rs :  in  the  tthef 
 hefpeaketh ofbimfelfe.  7 hirMy,  the  Trophcts  wcrdes in  the  fxe ar.dfif 
 tiethVfalme^  confi- me  rathir  that  which  hee  t.iught  beef  ore,  thtital 
 ccn/iderate  vor^s  are  pratfes  andpsirts  of  Cods  wor^htp^oras  the  wordei 
 do  more  literally  found^  becaufe  hts  vowes^th.^t  isyhis prayers  and  defirei 
 were  by  God accomplifbed^thtriforehe  would pr^yfe  andthanke  him* 
 
 R.Abbot 
 
 a  Pfjiljtf.ii.  *  V<m  andperforme  vnto  the  Lrdyour  Qody  faith  the  Prophet,<?i 
 
 ye  that  bee  round  a  botit  him.  M.'PirkinswctitiTwcXy  faith,  thatthefb 
 words  whether  vvc  call  them  an  exhortation  cr  a  commaundemenr,! 
 didconccrnethclcwcscncly  as  touching  ccremoniallvcwcs,  but 
 as  touching  the  ipirituall  intendment  of  ihcni  of  pray  fe  and  th^inks^ 
 
of r ewes.  I013 
 
 giuing,do  generally  conccrnc  both  them  and  v«.  M,  Btfhcp  like  old 
 !  'fruc-pcnnic  neucr  but  like  hiinfclfc, runneth  away  with  a  peicc  of 
 j  this anlwcr,  and  fcttctli  luinlcltc  to  prouc  tliac  which  l>I/.  Verkms 
 dcnicth  notjihac  the  words  refpcfl  both  tliclcwcsandvs  Wc  ac- 
 knowledge lomuch  Ais'Bifljopv^c  lay  they  concernc  only  thcni  in 
 i  thole  duties  or  dcuotions  that  were  proper  to  thcni  cndy,  but 
 linconmionthey  concerneboththcmandvs  J  in  tliolc  duties  and 
 deuotions  that  belong  to  both.VVe  cannot  dcubt  but  that  the  Pro- 
 phet had  reference  to  the  condition  of  that  tune,  &:  did  inuitc  both 
 the  Priells  and  the  people  to  that  outward  (cruicect  lacrifices  and 
 ,olJcrings,inthc  cxercile  whereof  it  plcafed  God  m  his  vfifdomc 
 I  then  to  trainc  them  vp.  But  becaule  we  hcare  God  lo  often  profef- 
 I  ling,  that  he  rclpet^ed  not  their  naked  and  bare  lacrifices,  and  fec- 
 ming  lo  to  reckon  ot  them  as  if  he  had  neucr  giuen  comandcment 
 ot  any  fuch, namely  when  they  were  dcltitute  of  that  inward  pietic 
 and  obedience  &  deuoticn.  which  God  vvouldhaueto  beexerci- 
 led  tliereby, therefore  wc  mull  conceiuc  that  tiic  Prophet  1. ere  alfo 
 looked  further  then  to  outward  feruice,  and  in  comendiug  to  them 
 -thcexcrcilcesthereofjdid  call  them  to  inward  affe6lions  otpraifc 
 and  thankclgiuing  vnto  God. Seeing  tiien  the  outward  Ib'.cmnities 
 iand  ceremonies  which  were  the  cxtcrnall  matter  ofthe;rvo\ves, 
 j  were  but  inllrudlions  and  inducements  to  fpiricuall  offices  and  du- 
 i  tics.which  in  the  right  vfe  of  vowes  were  principally  vowed  there- 
 by,therefore  inthelpirir.uailconQru6lion  of  thole  ceremonies,  wee 
 are  to  learne  what  is  the  true  and  proper  matter  ot  chriilian  vowcs, 
 And  becaufc  God  as  he  is  the  fame  God  ,  16  as  touching  fpirituall 
 worihip,  1$  a  like  woriliipped  from  thcbegining  to  the  ende  ^wcc 
 cannot  doubt  but  that  mthc  example  and  prailc  of  the  faithtullin 
 thole  times  wee  may  behold  as  in  a  glallc,  what  the  duties  are  that 
 by  their  vowes  are  recommended  vnto  vs,  what  wee  find  amongft 
 I  iliem,  we  know  the  fame  belogetii  to  vs.  What  we  find  not  amogll 
 thenijtheir  vowes  giuc  vs  no  warrant  or  example  of  it.   Now  w  hat 
 applications  «S'  conliruclions  they  madcofthofe  facnfices  &  offe- 
 rings and  other  ceremonies  which  they  vowed  vnto  God,  we  may 
 fee  by  many  phrafes  «Sc  fpceches  which  the  Scriptures  purpofcly  vie 
 to  flievv  the  meaning  of  them.  Many  examples  thereof  wc  haut-  m 
 tliePfalmcs-'^^O^^r  thcfacrtjkes  ofrightetiifnc^e:^  OfrvrtJ  ^"^^J'^'lJ'^* 
 
 h9K^mcthm.e.  •'  The  d5(.r7.     * ' 
 
 tbtmkefgium^^  and  he e  thatf^icrtficethpraijeyhre  i 
 
8115-17 
 
 10I4  OfVcwes. 
 
 facrifoei  of  god  are  a  contrite  jptritc  y  a  ccntrite  ar,d  hoken  heart. 
 ^  LetthemofferJacrtjicesoffratfe.Z  I  vill offer  to  thee  ajacrtfice  ef 
 h'ui.V.  praife,^  Letmyfrayerbe  inthjjightfor  incenfe,  and  the  Itftimg  vp  of 
 
 koie.'u^ij.       myhAndsaKeHcumifacrtjice,  ThUb  faith  lenoi,^  J  rvtll Jacr^e  Vhf 
 thee  wUh  the  vojce  of  thmkffgj'Htng^and  Ofee^  ^  We  mil  reside  rvnt9 
 theethecalnesofourUfs^    Ihc  VOW  o'ihumhlmg  cr  affiiUmg  thcm- 
 fclucsby  tailing,  what  it  imported  appcarcth  hy  Gods  rcprouing 
 IEfa.^5.5.         ot  the  m,tor  that  ^  mthe  day  of theirf aft  they  fought  their  on-nerciUss 
 giuingtovndcrltandjthat  by  their  fail  they  were  10  bee  iiillru6led 
 to  the  forbearing  ot  their  ownc  defires,  to  the  renouncing  ot  their 
 owncwils,tothefubduing  of  their  owne  corrupt  and  euill  aflFc- 
 ftionsjtothccfchcwingotcrueltie,  opprcfTion  and  violence,  that 
 they  might  make  way  to  the  workcs  ohncrcie  wluch  God  did  co- 
 maiid  them,as  in  the  Prophets  words  there  is  ihewed,  ^Isnot  this 
 "   *'^*  ■  the  f aft  that  ihaHechofen^toloofe  the  bonds  cf  wickcdrtcffey  to  take  iff 
 
 the  heaute  burdens  ^  and  to  let  the  ofpreffedgofree^  and  to  brea'ke  enery 
 yoke?  Is  tt  not  to  deah  thy  bread  to  the  hungrte^  tu  bringthe  foore  that 
 roandreth  into  thy  houfei&c.  In  briefe  the  Prophet  Micheas  iheweth 
 vjich  ■-  8       the  iignificationot this  hnmhlingy  and  of  all  their  iacrificesj"  Bee 
 hathfhcwedthee  0  mantvhat  is  good  y  and  what  the  Lord  thy  Cjtdre- 
 c^utreth  ofthee^urely  to  doe  utdgement^nd  to  loue  mercy ^and  to  hnm^ 
 blethyfelfetoKvalke  mththyGod*  The  vow  of  the  Na-t^rites  was 
 tiic  principall  vow  of  all  the  reft.  What  the  intention  thereof  was  is 
 exprcfledin  thcfirlldclcriptionoftlic  ceremonieofir,®  tobefepa" 
 oNu*. '.:.       rated  to  the  Lard.    Now  this  was  the  common  condition  of  all  that 
 people  to  be  feparaied  to  the  Lord,  ns  God  hiinfelFe  giueth  thera 
 yLeutt.io.u-   to  vndcrrtandj  P  J  amthe  Lordyour  God,  n>hnh  h^uejcparatedyett 
 26.  from  other  people:  therefore  ^allye  be  holy  vnto  nte\for  I  the  Lordam 
 
 h'/y,andlhauefeparat£dyoHf'cm  othcrpeop/e  that  y  p^onld  be  mine  „ 
 But  God  by  a  fpeciall  vo'N  oF  ceremoniall  obferuations,whcreby  in 
 outward  thingsfor  the  time  they  were  diuidcd  from  the  common 
 conuerlationofthemfeluesand  their  owne  people,  wouldgiuea 
 fpe6lacle  and  example  to  the  reft  of  them,  of  putting  off  tliofc  car- 
 nall  and  earthly  affe6lions  by  which  they  iliould  bee  like  to  other 
 peopleSjfor  preferuing  of  fpirituall  integiitie  and  holmefle  towards 
 him.  And  therein  is  exempliiicd  the  condition  of  all  the  faithfulljof 
 aioh  r 54<».  whom  ouf  Sauiouf  hatli  told  vs, that  *l  they  are  notcfthe  world,  bnt 
 t  t.Pet.  14.       ^  ^^th  chofenthem  out  tfthe  world^  &.  therefore  are  '^  to  fie  the  cor- 
 
 rttptiOH 
 
:j  of y owes,  lor^ 
 
 '  rfiptir.Hthatisiyithevforld  by  ItiFt,  and  to  hearken  to  the  voice  oF 
 )  Godj'  Come o:it from dmor.gthcm,  *ind fep ir ate yonr /dues, fat: h the 
 Lord,  ithd touch  ko  vncUnne  thing,  and  I  rfillnceiucyoH.  \  hcfc  arc  ^  "^^^  •" •  ^7- 
 thenthevo.vcs  that  belong  to  vs,  vowcs  ot  prayer,  oi-  pravlcand 
 :,  thankcloiuing,  ofdenyingour  fclucs,of iiTortifyingoiir  owiic  .iffc- 
 (  ftions,  oFuicrcic  and  compafiion  towards  our  brctiircn  ,  and  in  a 
 ^  woorde,  ot  keeping  our  fclucs  holy  vnto  God  ;  cucn  thole  vow  es 
 
 5  whcrcotvvcreadc  many  examples  in  the  Plahnes  and  other  Scrip- 
 tures."^ Thou [Mefi,  fcekcjemjface^  andmy heart  anfvotredth.CyO  '''''^'  *"••• 
 Lord,l  rot  life  eke  thyface.^^  tielpe  vs  O  Godofourftilnaitonfor  iheglo-  "  1  '^  J'5- 
 rie  ofthj  n^me,  &€,  So  rvee  that  bee  thj people  andfhecpe  cfthy  pasinre 
 fhaUprayfe  thee  for  eUfr,  and  from  generatton  togenerut.'m  we  vctlljette 
 forth  thy  ^rayfe,*  Let  thy  hand  be  vpon  the  man  of  thy  rti/ht  hand,  ti}:d 
 Vponthejonne  ofmmwhom  thoft  madefl Jo  Jlr  .ngfor  thine  ovpne  f^lfe  '. 
 Jbwtllnot  we  goe  backe from  thee  ireninethoHVS  and  rvee  willcallvp:n 
 thjname.y  Teichm'thywayO  Lord,  andlwil'walk^ wthy  trueth  .  y8:-.i.^  ^ 
 "*■  Teach  mr  the  rvaj  of  thy  jiatHtes,  and  1  will  kjfpf  ttvntotheend:gtue  ^  '^■»*''*" 
 mee  vndrrfiandt  -^g  and  I  willk^epe  thy  laWy  yea  Iwi'lk^epe  it  with  my 
 whole  heart.  •*  i  hane  fworne  and  I  will p erf  jrme it, that  /  willkeepc  thy  a  v«r.io<. 
 rtghteoHsindgements,  Tims  doth  Ofee  the  Prophet  inftru6t  the  ^to- 
 ^\t  o{Goi\,^  Fakeyjun-ford's,  and  ti<rne  ta  the  Lor de  and  fay  vnto 
 htm,Take  away  all  our  m'qw.ie^  andreceiuevsgracioufly,  fo  will  we    "'''  **'* 
 render  the  c.ilnes  ofonr  lips,    Ilicfe  vo  wes  are  recommended  vnto  vs 
 in  the  new  Tcllamcnt,  when  we  arc  taught  '^  to  de>.ycurfelHrs^  z?;;^  ^  vi.it.  16.2  4. 
 tot.ikevpthe(roj[eof(.hrtj}thatweem.xyf:llj-n'h'm  ,    '^ to mo^ tife tur  dCol.{.5. 
 earthly  members, ^  togine  ourfe.'ues  vnto  GodyCr  our  nten.  b.  rs  as  wea-  ^  Rom.oi  J- 
 for.sofrighteoufnejff  vnto  God:  ^  toojf.r  onrb:.dies a  ho/y,    lindy  and 
 
 ofe  agatne.  1  hcfc  vowes  we  made  Co  God  in  our  bap 
 prolcHcthc  continuing  and  renewing  of  them  Froin  time  to  time 
 in  coniining  to  the  table  of  the  Lord,  as  alio  in  our  daily  prayers  nnd 
 meditations,  and  in  allthofe  promiCes  which  the  rcmcinbr.iiiccot 
 our  owncwaycsdrawctii  from  vseuery  while.  Ot  tiicle  the  Prophet 
 Efay  Ipakc  in  the  rc6lion  before  :  oftiielc  the  l-'rophct  Dautd  iiccrc 
 lalth,/^  OTT  vnto  the  Lord  your  Cjod  andperforme  the  f .me, all  ye  th  t  bee 
 roHndabo-ahim.Uow  then  it  is  true  that  vovvcsarc  to  the  honor  and 
 glory  otGod,and  tiiat  wee  arc  to  confider  the  dreadtull  m aiellic  of 
 
 God, 
 
10 16  Ofrmes. 
 
 God,  that  wc  may  be  moucd  carefully  to  pcrformc  the  vowes  that 
 we  hauc  made  vnco  him,  and  that  thefe  vowcs  are  fuch  as  may  bee 
 mj.dc  by  all  forts  of  men  inhabiting  the  earth :  and  what  of  all  this, 
 either  againft  M .  Verkins  or  againit  vs  ?  As  for  S.^pJ}tfi,hec  confir- 
 nieth  all  that  hath  bene  here  laide  of  the  expofition  of  thefe  vowes, 
 that  the  thmgs  that  we  «re  here  willed  to  vow,are  '  to  hieeue  in  God^ 
 totrpijlwhimy  to  line ^ good/ if e,  tohopetorecciHeofhimeternallhfey 
 and  luch  like  as  we  haue  feenc  before*  Now  it  is  true  that  hec  faith 
 further,  that  ^  feme  vow  chaftitie  in  mariage  by  keeping  themfelucs 
 
 k  Ibid.^litu  vo- 
 
 net  cafiitatem 
 
 caKii*saUm,-vt  Pra  '\" "'"' ' "     "~    .  '  '  .f  ,  i  ^       '''-  *^  i    ^     j 
 
 tervxorc?yifnAyr>  the  liusband  to  his  cwnc  wire  oncly,  or  the  wire  onely  to  her  ovvne . 
 vymournidi^tn,  husbaiid  I  fome  hdUing  bcenc marticd,  vow  notto  marrieaeaine, 
 ex^trti  tMccomu-  loinc  trom  the  bcgmning  vow  virginitie ,  lome  to  vie  their  houlcs 
 
 trapAii:  ahi  vir^i-  .  .  _ 
 
 ,Htaur?>nb''ii>fc7r,^  the^ootc .'  fome  of  wliich  vowes  WC  quclticn  HOC,  the  rcit  are  aftcr-J 
 '^v^c'lI^X  wardes  to  be  confidcrcd  of.  But  that  wliich  M,  -BJh.p  cittzh,  ot  his] 
 
 (itam  htJpititleKi 
 imnibuifAnCiii ; 
 
 IPial-jC-.i:. 
 
 exhorting  men  not  to  forbeare  vowing  for  the  ncceflitie  of  the  per- 
 tormance  thereof,  but  for  that  to  truft  to  the  hclpc  of  God^to  proucl 
 thathctookethofcwoidesto  belong  to  his  auditors  and  not  onely' 
 to  tlie  lewes,  it  is  a  proofe  needlefle,  becaule  wee  acknowledge  io 
 much,  in  fuch  fort  as  hath  beene  faid  before.    As  for  that  whicii  he 
 further  addeth,  oifettir.g  comraries  together,  that  each  may  more  line- 
 Ij  appeare  in  his  k*pdy  it  is  but  theliuely  fetting  foorth  of  his  owne  in- 
 di(crction  &  ioWy, M^^erkms  to  fhew  what  may  be  vnderftoode  by 
 vowes.'m  the  place  here  handled alledgethafpecch of  Datiidm2.{ot^  \ 
 mcr  Pfilme.  ^  Thy  verves  are  vpon  ms^  O  ^cd :  ( that  is,  the  vowes  i 
 which  1  haue  made  to  thee  are  lying  on  mce  to  bee  performed,  ) 
 1  n^tllrer:derpratfesvntothce,\nv^h\Q\\  place  we  fee  thacthc  Prophet! 
 cxpoundeth  vowcs  concerning  praifes  to  Godjwhereupon^^Pirr- 1 
 ;^<walledgcth,  thatz/.wwlikewileinthe  other  place  may  bee  con- 
 ftrucd  of  prayfesand  thankefgiuing  vnto  God  Againll  this  CM.Bi' 
 j?'o/?  excepteth  ful  wifely  I  warrant  you,as  not  likely  that  the  Vfalme 
 fifttejixe  nrtttcnfirjl^JhoHldhc  the  expofition  of  the  Pfilmefettentyfiue ; 
 vht.hwas concetted and vttered lifter.  But  did  notiiis  vnderftanding  | 
 fcrue  to  inftru6l  him,that  D^^/.-^though  not  expounding  the  latter , 
 Pfalmc  in  the  former,  yet  in  the  former  expounding  vowes  to  be* 
 prayfeSjdoth  teach  vs  how  to  expound  vowes,vv  hen  they  are  mcn^ 
 tioncd  in  a  latter  Pfalme,orin  any  other  .ycripture  founding  to  lit 
 ^ifeft  /  And  who  but  he  is  ignorantj  that  Scriptures  formerly  writ 
 
 tci 
 
of r  owes,  1 017 
 
 ten  dec  often  ginc  vs  light  and  helpc  for  the  vndcrftancing  and  ex 
 IpoundingotScnpiurcsrhatarc  wnttcji later  ?  His Iccoiidc  excep- 
 tion is  asgood  as  :liat,  namely  cl:ac  'Dantdtnthc  ItxtttrVj.xlm:  /pea- 
 k^:h  to  others, in  the  former  cfhimfJfe,  And  what  t'len?  Wii.ic  1  hould 
 hinder  but  clut  by  thenameofz/j^.vhelliovild  l](Tn;fic  the  urayCs 
 01  God  in  rpcAkingco  others,  when  he  him.'cli-cc'xpoundctht/^n'.'j- 
 to  be  thepray/escfGodm  (peaking  of  IiinilcIFe?  Albci:  iicc  milhketh 
 inmakingD.iWthe  author  ot  t.'ic  latter  Pialnie,  which  is  rather 
 thoLiglit  to  be  written  in  the  time  of  Ezechitis  jhuz  c[ucllionlcirc  attcr 
 D.i:a£ls  time  In  his  third  exception  his  iic'ad  being  wild,  he  tellcth 
 vsthat  the  Prophets  woordfs  tiPjalmefiftieJtxe  confiy-rKerArh.rth'.t 
 n'jich  he  taught  before,  VViiere  before  when  as  the  P.ilaic  flxtic  fixe 
 IS  the  fbraier  of  the  two  Plalmcs  :1  thinke  lie  cannot  well  tell  what 
 he  meant  by  this  fpeech.  But  what  is  the  thing  confirmed  ?  ih.zt  all 
 CO  :ftdeyatc  vows  are praj/fet  end  purts  cf(jods  wsrpjip.  VViiac  he  mea- 
 ncth  by  cortjiderxte  vowes  wc  know  nor,  but  we  take  thofe  one!  v  to 
 be  ccnfidcKite  vowes  whereby  \vt  vow  cho/e  things  which  God  hath 
 warranted  vs  to  vow.  Thus  are  vowes  apart  ofGeds  worfljipywhtn 
 we  vow  thofe  thinges  which  he  hath  tauglit  vs  to  be?  beclonging  to 
 his  worfliip  .  Such  were  for  the  time  the  ceremonies  and  lacnhces 
 ofthcLavve,  not  for  themfeiues,  but  for  the  fpiritualldutie  that 
 wasimplyedinthem  and  a6lcd  hy  them,  Iftliey  wercnotput  to 
 this  vfe,  God  held  them  not  for  any  part  of  ius  worlhinpe .  Daiud 
 therefoiehauiiigrefpcdttothis,  iignirieth  that  the  thing  which  hec 
 properly  intended  by  his  vowes,  was  prayll-  and  thankcs  to  God. 
 .This  is  all  that  D-zv/Wfayeth.  and  was  by  'J5'^//?.'ri  <r,^;^'.vlittcly  al- 
 -Icdged  for  that  i ha:  lie  had  in  hand. 
 
 6.   W.  B  I  s  H  o  p. 
 
 L't  V i now coTKe  fih: fecondpoynt ywherc'tnwe di(fent:Th y  (/<ith 
 M.  PerkiUNJ  hold  vowes  mr.de  of  things  net  C3)?'ima>:ded^  /Koff^sVtyg^ 
 'Prayr.<:^c,to  h-p.irts  of  Gods  wor/h:p:a}:dth.it  they  rend  vmo  .iflate  ef 
 perfeEltonJVe  (ayjlatlj  no,  h'jldxng  :hAt  /awfu/l  vawss  bceft.:,yes  <j>'  props 
 ofGd: wjrjhip^  bntnot theworjh  ppeit felfe  \  thu tsLngjhice confuted 
 ^ttt  here  M.  l-*.  ft tieth  vp  a  ratfenproppe or  twj,  tn  rvp'no.'d hts rjit.rous 
 ,lfU,ildingyf.ij!r:qj%,Vauiefaithp/attilf.''Boi\\\y  dbi:ctxilcproficethiixIc,  •  i.Tinj.4. 
 but  godlincde  profit  cth  nwxch.f^yhercarcjof^goadjirfiyjr^  $reut  hrtt  cf 
 
 vorreXj , 
 
loiS  OfVffWes, 
 
 voypesy  which  are  formally  adlions  cfthe  mind :  rphat  do  yon  notv  about 
 bodily  (Xi'Tcifes  ?  Vcytes  <^refrincif  all  farts  ofthatgcdlty^efjc^vphich  isfo 
 tr'jfitable..yirtdif  by  bodily  exercife,p.fi'trg^ay.dother  corpcraU  famecr 
 Lbour  be  VKderJiocd,  then  we/ay,tkafjuch  thmges  cfthtntjelHis  r^ould 
 profte little  ; but bcmgdireElcdto the ihaftifwg vfthercbtllious ^^^ t<h 
 the  endwe  way  lejfe  o^endy  atidbtttiYJerHe  Gad,  then  the j  may  much  ^ 
 profit e  vs.  But  let  vs  heare  M.  Perkins  hisjecorde  reafon  agai-^ji [uch 
 vovpes.  Cods  kiytgdtme Jinn deth  not  i;:  outwardthings^andtherefore  hij 
 vporjhspjlandi  th  no  t  in  outward  thirgs. 
 
 Ani^er, Gods  k^ngdome in  it  felfe  jiandeth  r.ot  in  outveardthinges ^and 
 as  it  is  in  vs  alfo^  it  doth  ccnjifi  chiefly  in  in  ward  wcrjhip,  by  fait  h,  hope 
 charttie,and  reltgicn^  in  whofe  kingdome  vowes  hold  <^»  honorable  rankel 
 hutagreAtp^rtofthtsTvorPjipamongZ's^d(p£Kdscf(Htyvardthings\for 
 be  not  the  two  only  parts  of  Gods  worfhip  fimongTroteflants{asNi.  Per- 
 \i\ni fatthin this quefllon)hd.'<^i\'Lmcand our Loidii>Su'^^€X,both which  . 
 partly  conffl  tn  outwardly  bothjpeakmg  ^  doing}  Andts  nctfaith{which  ' 
 ts  the  reote  of  all  Chrifltan  Religion  )  gotten  hy  cutwarde  preaching  and 
 Bearing  ? 
 
 •  R^Abbot. 
 
 Here  M.BiJhop  fhewcth  himfelfc  againc  in  his  right  colour :  for 
 wlicrcas/I/.  'jperkins  tnention'mg  vcwes  of  thinges not  commaundcd, 
 ,  addcth  for  example,  as  ofmeates^  drinkesjandattire,  ^c.  lie  in  ftecd 
 ^  7  hereof  puttcth  in,  asoffajitngandpr^yer^  &c.  that  i)C  might  make 
 T 1  hisRcaderbcIeeue,that^.T^r;^/;j- affirmed  prayertobee  no  parte 
 ofGodsworfnip,  Well,he mult  keepc  his  vvont,ariditfiLtechwclI 
 the  caufc  tliat  hcc  hath  in  hande.    1  he  thing  that  AJ.  Perkins iprO' 
 poundcth  is  tliis,  that  lawful!  voweiof  chinges  not  commandedjare 
 ftaycsandproppesofthe  worl^ipotGod,  butnotthe  worHiipit 
 fclfe.    ThisA^itJhopiyithtslongJinceionfi.tedy  but  where iie  can- 
 not tcll.Butforproofe  hereof  y^/.T'^fr^wj-fiiftalledgeththewordes 
 of  S.  Pauley  ■*  'Bcdilj  ex:rctfeprofiteth  little,  butged'iwQe  is  prof  table 
 ai^TiM.  \.t.     forallthinges.  To  thefc  words <44^  Btfhop  giucth  an  aniwer  that  fully 
 confirn^.cth  what  M.  Verkins  faith.  But  iirft  liee  bceginneth  merily, 
 where  areyougcod Sir  ?  Here  M^  'Btfhop^  what  would  heiwe  treate 
 hereof  vcwes,  laidihee,  which ^.re formally  anions  cfthe wird-what 
 dejoHncwabct  bt}d(/yexercifiS}^Yc!LhmLM.Bi/hop,youh!iUQ  told 
 vs  before  ofg .  odvowes  ,  and  ccnjidtrate  vowes,   and  therefore  wee 
 
 pre  fume 
 
pfVmes.  1019 
 
 prcfumc  you  allow  not  of  all  vowcSjas  if  a  man  fhuld  vow  tht  ^  kil-"*  Ef«  <5.f 
 I  ng  of  A  matiy  er  the  cutting  off  of  d  doggesnecke.  You  will  tell  vs  then, 
 tliat  good  vowcs  arc  fuch  as  whereby  wcc  vow  good  things,  and 
 then  wcanlwcr  you,  thatvowes  indeed  take  their  condiuonand 
 q  ualuie  from  the  things  thcmfelues  that  are  vowed,  and  therefore 
 that  thofe  oncly  vowes  arc  the  true  worfliip  of  God  whereby  wee 
 vow  thofe  things  that  belong  to  his  true  worfliip.  Whence  it  fol- 
 ioweth,  that  where  bodily  exercifesare  vowed  by  which  God  is 
 notworfl]ipped,thefcntcneeofthcApoftleis  rightly  alledged  a- 
 gainft  the  taking  ot  thofe  vowes  for  anie  worfhip  of  God,  that  b^- 
 dUjiexercifefr*jitethUttle^hHtgodl$Mej[eisfrcfitableforallthifigs.V^c  ,  ' 
 fee  the  Apoftle  fcttcth  downe  hodtly  exercife  for  one  thing,  dcgtd-  '  • 
 iSr^r/r  for  another,  and  thereby  teachethvs,  that  kodtljexercifehy 
 It  felfe  is  no  part  ofgcd/mrffeiand  iibtdtly  excercife  be  no  part  otged- 
 tifjejfcfthcn  vow  fy  of  bodt/y  exercife  an  be  no  part  thcreof.lt  is  but 
 acradition  therefore  th at //.i5?/2'(7;>  faith,  that  vowes  are frtncipAU 
 parts  of  th^tgod/tKeJfe  that  ts  Jo  profit(fb/e  ybtCAuCc  they  are  no  parts 
 ohhiZgod/tKsffe  but  when  that  godlineffe  it  klic  is  the  thing  which 
 we  vow.  But  now  he  addeth,7^i^  bodtlj  exercife  faflwg  and  other 
 ccrpcrallpawe  orUbour  be  vr.dtrjtoodthcn  vrefaj^  that  (pich  things  of 
 themfelnes  vpoMld^rofite IttUibHt being  dire^ed  tothe  thaflifir.g^ the 
 rebellious  flrjh  ^  to  the  ende  we  mAj  lejje  offend  ^  bett  erf  erne  Go  d,  then 
 they  may  much  profit.  And  what  is  this  but  that  that  M.  Ver  kins,  faith 
 t\\9X.i\\c\\l\\in^i^xc  Jiaycs  andprrppes  atidhelpes  of  the  worfliip  oi 
 God  ,  but  in  themfclues  they  arc  no  part  of  Gods  worfliip  ?  The 
 mortifying  of  fleflily  lufts,  theauoydmg  of  iinne,  theyccldingof 
 our  obedience  to  God,  thefe  are  things  wherein  God  is  worfliip. 
 pcd .  But  tatting  and  luch  other  exercifes  are  onely  htlpcs  to  thefe  1  ' 
 and  no  part  of  them,  and  therefore  the  vowes  thtreot  (as  yi/  Vcr-^ 
 •kihsidMh)  are  no  othcrvMic  tobeereckoned,buta:prGps  &  flayes,) 
 and  not  as  partes  of  the  worfliip  ol  God.  Poperic  liath  wickedly 
 taught  men  to  reckon  ot  them  as  meritorious  workcs  and  latista- 
 ^ons  for  finnc,yea  i»ot  oncly  for  a  mans  owne  finnes,but  for  other 
 mens  flnncs  alfo.  Thefe  are  impious  and  damnable  conccipts,  and 
 farre  from  that  which  the  Scripture  hath  taught  vs  to  concciue  of 
 all  outward  things.  But  againlt  that  opinion  of  vowing  futh  out 
 ward  and  bodily  feruicc,  Matter  Verkins  funhcr  vrgcth,that  the 
 kingdome  of  God  ilandcth  not  in  outward  things,  as  eatings 
 
 Tct  dnn- 
 
1020  ofvmes, 
 
 ^  drinking  and  fiich  like,alluding  to  the  \»rords  of  the  Apoftlc,  <=  The 
 
 ^'"-  *♦■  7'  ^a^ti^fneofGodis  notrmate  anddrirtke^bfttrighteoiifnejfe  and  peace, 
 and  toy  in  the  holy  Ghefly  and  he  that  tn  theje  things ferneth  Chrifi^ 
 fleajeth  Godayjdis  approoued afallmen*  The  Apollle  would  there- 
 by haucit  vndcrftoodjtha:  we  are  no  whit  the  nearer  to  the  king- 
 dome  of  God  by  eating  or  not  eating,by  drinking  or  not  drinking 
 by  wearing  or  nor  wearing  this  or  that,  or  by  anyfuch  Hke  things. 
 
 f/  belonging  to  the  cxtcrnall  conucrfation  and  life  of  man.By  outward 
 \  f^/«^jthenvvevnderftandnotalI  things  that  are  done  outwardly, 
 J  but  onelythofc  things  the  vie  whereof  properly  belongeth  to  the 
 A   outward  man.  The  preaching  and  hearing  of  Gods  wordjthe  mi- 
 1  niftring  and  receiuing  of  the  Sacraments,  are  things  outwardly 
 \  done,  but  they  are  things  belonging  not  to  the  outward  but  the 
 inward  man.  Af,  Bijhops  exception  therefore  as  touching  thcfc 
 things  is  nothing  to  the  purpofe,  but  the  argument  ftandeth  good, 
 tliatbecaufethekingdomeofGodconfifteth  notinfuch  outward 
 things  as  belong  to  the  outward  man ,  therefore  Popifh  vowesarc ' 
 to  be  condemned  as  fuperftitious,  and  as  hauing  no  ranke  in  anic  I 
 true  religion  ,  whereby  men  make  vowes  of  liich  outward  things, 
 to  become  thereby  the  nearer  to  the  kingdonie  of  God  ♦     Nowc  | 
 marke  gentle  Readerj  that  as  yJ/,^)r/&*?p  began  this  Sedion  with^ 
 onely>  lb  he  endeth  it  with  another,  that  M.Perkim  faith,  that\ 
 Baptifme  a-zidth:;  Lords  Slipper  are  the  trvo  onely  parts  of  Gods  vporA, 
 /hip  amongjith:  Proteftants  whereas  CMSPerkjns  faith  no  other  but^ 
 thus ;  We  ]^aii^-6ndr  tjvo  cercmomes  to  be  obfcrmd  hcommtundemsfitA 
 which  ars'BaftifmjandjtheLLords  Sup  per, Iz  is  one  thing  to  fay,  c»^/^' 
 two  ceremonies  another  thing  to  {^d^y^two  oncly  parts  ofCJods  worJbip» 
 But  let  M.Bifhop  remember  what  the  gaines  of  a  Iyer  is,  that  a  man ' 
 knowcth  not  how  to  belecue  him  when  he  fpeakech  truth. 
 
 7.  W.  B I  s  H  o  ?. 
 
 "But  tt  W3nld  wearie  a  wiHing  man  to  traile  tfter  all  M.Perkins  his 
 impertinent  errors.  Let  vs  then  at  length  come  V'Uo  the  princip  till  point' ; 
 incontroucr/ie.(^atho/ikes(/aith  he  maintains  fuchvorvss  to  bee  m^ide 
 04  ire  not  Agreeable  to  the  rules  afere^named,  Thefir/l  is,  that  ofconri- 
 fiencie,wherby  a  m  %n  promtfeth  to  God  to  keepe  chaflitie  in  afingle  life 
 th.attf,oHtoftheJiateofwedlocke,  This  ki^d  of  vow  isfiztagainjithe 
 
 word 
 
 } 
 
ofvoms.  ro2i 
 
 wordffGod,  as  he  faith,  rvhich  heprouethfirfl  out  */S ,  Paulc,  If  the  y 
 cannot  containc,  then  let  them  marry  :  TruCj  if  i hey  haue  not  vcrved 
 chaftttte  befercy  as  the  ctmmon  Chrtfimns  of  Corinth  (to  nhcme  SamC 
 Paule  there  fptaketh  )  had not^    Fcrfnch^tf  they  came  t  line  ethcrrvife  *  i  Coi  .7 
 chnjily,  ituhcttcr  theymarrie  then  bee  burned,  that  is,  dtfhdyftthin^ 
 continencie.  But  to  them  who  hadvoypedchajiitie  before,  S.  Panic  wri- 
 teth  in  another fi-jle^    That  if  they  but  dcfirc  to  marrie,  they  incurrc 
 damnation,  •  becaufe  they  hauc  made  ft  uftrate  &  broken  their  for-  , 
 n^cr  faith  and  promife  made  vi  ito  Gcd  of  their  chaf.ttie,  Bo  that  this        "*"^, 
 frj}  text  is  a  furlong  wide  at  t  he  leajifrim  the  marks* 
 
 R.  Abb  OT. 
 
 It  would  wearie  a  man  thus  to  trailc  after  an  impudent  and 
 wrangling  5ophiller,  vvlio  doubteth  not  as  wee  fee,  fo  apparently 
 and  wilfully  to  lye,  and  neither  vnderllandeth  whatyJ^.  TerktHs 
 ■fzkh,  nor  what  hnnfcltcfliculd  fay.  Wecmuftcomc  novveto/^<r 
 j>rinctpa//peiMt  in  coMtrouerftc,  as  he  tcrmeth  itilet  vs  fee  how  well  Jic 
 caryeth  hniifelfc  in  the  debating  of  it ,  M.  ferkins  allegation  is,thac 
 the  Papiflcs  maintainc  fuch  vowes  asarc  not  agreeable  to  the  rules 
 before  mcnticyicd,  which  are  ncceflaric  to  bee  obleriied  in  lawfull 
 vowes.  Tiic  firflof  thefe  is  their  vow  of  Continencie,  whereby  a 
 man  promiicth  to  God  tokeepcchartiticalwaycsin  finglc  life,  that 
 is,  out  of  our  ftarc  ofwedlockc.  Againfl  this  vow  he  aJledgcth  firft 
 the  words  of  i*.  ZV/z/f,  ^  if  thy  cannot  centatne,  let  them  marrif, for  ^^  »'-7.9- 
 faith  he,  tt  is  better  tj  marry  theyi  to  burne.  This  isthecommaundc- 
 mcntofalmightieGod,  to  all  to  whomcthegifc  of  continencie  is 
 not'giacn,  that  tliey  betake  1 1 iemfelues  to  manage,  as  to  a  (:^^c  port 
 and  harbor,  where  they  may  be  frcefrombeingtollcdand  turmoi- 
 led  with  the  vvaues  and  Itormcs  of  incontincncie  and  raging  lull, 
 that  lo  with  quiet  mind  6c  pure  confcicnce  they  may  Icnic  God,  «Sc 
 without  interruption  call  faithfull^'pon  him.  Now  whathath  Af. 
 Bifhof  learned  out  of  his  marvy  large  volumes  for  anfwer  to  this/Iiic 
 holy  Gholl  faith,  let  them  matry\  1  r/zir/aith  hc,iffheyhaue  not  voTved 
 ch.fjiuie  brfore^as  the  comcn  ^hr/fitans  of  Corinth  to  who  S. Par// there 
 fpea^ethhadn  t.Wl'icrc  when  he  coflnieth  the  Apollles  words  of  co 
 moChnfiidsj^t  puttcth  mcin  mind  of  the  Manichecs,who  wold  by 
 
 Ttt  2  no 
 
1022  OfVc^es. 
 
 nomcancsallowcof  iiurriagc  in  their  EUSlsy  their  fpcciall  and 
 choylcmen,  but  as  for  their  W//^o«rj,  that  is,  the  common  fort, 
 ^  theyrfere  content  to  yearervith  them  tf either  they  would  not  or  could 
 F^ftM.^Tc'.ij  not  Itut  vnntaried.  Thus  would  he  make  vs  beelccue  that  the  Apo- 
 jddusvtjiros^^  ftic  Ipakc  but  of  the  common  fort ,  but  meant  not  anie  thing  otthc 
 Zclu'n*unus  rell that  were  more  fpeciall  men,  when  as  the  Apoftle  protcifeth 
 vdmnvdenus  [^y^-^.^dtc  to  wiice  <^  t§4tllth(it  Call  vpcft  the  name  vf  our  horde  lefus 
 uuratii.  Chrtfi,  and  m  the  becgmning  or  that  Chapter  whence  this  alie- 
 
 dCap'V'*        gation  is  taken  fayeth,  '^fortheaHojding  of  fornication  let  eneriem^n 
 hane  his  own  e  wife-,  and  euery  woman  her  owne  husband^  and  iayeth  it 
 to  them  «■  that  hnd  written  vnto  him  in  the  name  of  the  Cliurch,  who 
 *^*'^"^'  vndoubtedly  were  not  of  the  common  fore .     But  the  exception 
 
 which  he  vfeth  is  the  verie  lame  as  whereby  the  i'cnbes  and  Phari* 
 lees  of  old  deluded  the  commaundement  of  God ,  as  our  Sauiour 
 mentioncth  in  the  Gofpcll,  and  made  it  of  no  efeU,  by  their  tradition^ 
 fExod.jo.i*.     Godfaidc,  '^  Honour  thy  father  andthy  mother.   True,  fayd  they,ex- 
 cept  hcc  haue  vowed  or  fwornc  the  conrrarie.    Amongft  fundric 
 wickcdoathesamongefttlieIcwcs,whereby  they  vowed  the  com- 
 mitting of  lewde  and  damnable  a^s,  and  then  haded  to  the  doing 
 Pfci/,  it  uph.    thereof  that  they  might  not  be  forfwornc ,  this  (  as  Thilo  the  Icwc 
 jj-fcrV./xri-twrdM-ceftifieth)  wasonc,  that   s  theywoaldnotheipeordoegoodtofuchA 
 t'til^'cfnfiTr^it  o*iffo  long  as  they  liued.  Amongclt  manic  other  forties  or  falhiones 
 dumnegantfehitc  offwearing,  /o/?/?/?;^^  giueth  vsto  vnderftande,  that  one  (pecially 
 r»svii»ken,fiao    VfSiS'^  Corban,  which  is  as  much  as  to  lay,  Tythegtff*  Concerning 
 quoad  vixtrtt.     vvhich  mancr  of  oath  it  is  tliat  our  Sauiour  Chriflc  rcprooueth  their 
 Vj/i!;.T/I^«-abfurdfuperftition,  where  he  bringeth  them  in  faying, '  Whofeeuer 
 ''ZtT'lZtu"'  f^''^'^'*^  h*^^  ^It^^y  ^f  *^  nothing,  bat  hee  thatfweareth  *  by  the  offe^ 
 irc^fudn-diot  ring  (or  the  gift  )  that  is  vf  on  it  ^  he  isadebtour:  that  is  as,  Hierome 
 Z'cZ'rZZZ.  ^*"^'>  ^  that  theymoBearneJ}/)!  required  to  beek^p.    So  then  if  by 
 mfiapuditdAos   any  occafion  the  fonnc  had  faide  to  his  father,  ^  Cer^<<»,thatis,  by 
 ^'llurVxH'TrT/a  ^^^^'fii  'f^^'^**  ^^^'''  ^^Jf^ofite  bj fHe,  vnderftanding  after  their  ma- 
 imgua,D»nHm     Tizv, then  let  God  deftroy  me,  or  f uch  or  fuch  euill  befall  mee,  hcc 
 i  ^at  1?  l^.     was  hereby  tyed,  as  they  taugh^  that  he  fhould  y celd  no  fuccour  j 
 *  Iv  t£  ^«p®  or  rehefc  to  the  neccffitie  of  his  father.  Whatlbeucr  God  had  com-  ^ 
 k//;/r<.».  ibid,     mandedjit  skilled  not:  he  had  now  bound  himfelfe  &  muft  ftand  to 
 HpfbAn't'      '  ic,not  to  do  that  that  God  had  required  of  him ;  let  his  father  beg  or 
 1  M»th.i  5. 5.     ftaruCjOr  do  what  he  would  or  could  for  him(clfc,bnt  of  him  he  mufl 
 "  "^^  ^'       haue  notliing.  The  verie  like  is  the  tradition  of  the  Pharifces  of  the 
 
 Romifh 
 
i  of y  owes.  I023 
 
 Romiflifynagoguc,  vvliowhcnGccl  hathfaid,  ^fthejcAnnotcon-' 
 tatne  let  them  marrte^  anlwcrccl),  I3e  it  fb,  (it  they  hauc  not  vowed  m  J.'«i</4n  r ./« 
 the comraric :  but  itthey  hauc  vowed  finglc  lite,  whether  they  """'i' ^htf'oi 
 containcornotcomaincjthcymuftnot  marric  :  let  them  fwclter^'l"'iX^//rr- 
 and  boy le  and  burne  in  filthic  lult  eucn  to  the  very  bottome  ot  hel,  "  •"  /""-"""  <i-* 
 yetmarrietheymuftnotin  anic  cafe.  And  whereas  the  Aportlc  iir"fXT-/l«f'. 
 {^hhylt  ts  l^etter  tomarrie  then  to  burne .  M-  'Bfjhof  tcllcth  vs  that  ^<^»^"-^"'^>r<'t 
 forfachythzth  jforammonChnJiMpis^  tfthej  C4nn9t  hue  otherrvije  vkitur'Lt'dL"' 
 chajlij^  tt  is  beter  to  marrte  then  to  be  burned,  th4it  is^  defiledrvith  m^  ""''''';^^»/<""-« 
 continencte:  leauingittobe  vndcrrtood,  that ror  Votaries,  for  flich  //j'«jr  ri;7r,*x«», 
 fpeciallChriltiansashcis,  it  is  better  to  bee  burned  that  Js,dcfi-  ZfsllT^''/^T,r, 
 led  with  incontincncie,thcn  to  marie.     And  that  it  may  appeare  monmrvitru^iu:,. 
 .that  I  do  not  vniuftly  force  this  confequence  vpon  him,  Cardmall  n^S'I^lJ'.foj'r,;- 
 
 ftt  CampeqiHS  doubted  not  molt  impudently  tofay,that  ^Utistigrea-  «7«"'y?  w-*'*"" "  «- 
 
 terfnnefor  Prte^s  to  be  maried,then  to  kecpe  mAny  harlots  at  home:  prL,/nut!!^!^&t 
 
 (  &  in  the  like  Ibrt  Coderus  the  Icfuitcthat"  a'TrieJi  albeit  he  be  ffuil-  ^- "»^  "/"/'*•"- 
 
 \     ■       e  r         I  1         /-I     ~ ■    r        •         •  I  /     "  /implex  lamcn<:h- 
 
 i  \  ''<  oj great Jacrtledfe  tf  he  commit formcatttn  or  keepe  a,  coucHbfne,yet  qu»  mod^  magu 
 '  ^-finneth  more  ffrieuoH  fly  if  he  marne.   Yea  that  wee  may  not  thinke^"'*'''?'"""'''* 
 that  lome  pettic tellowes  onely  haue lo conceiued,!gf//<tr»?/>?g  that  p  p/^/.  i, Ugf^n 
 filthy  Friar  faith  the  fame:  °  Both  are  entlL  to  marrfe  ard  tSTmte,  '"'^fif'f"'"""'- 
 ctitjtttneivorjeofthetTvo  isto  marrie : yea  fhe  that  martethajter  a  taUptnuni^mtdi 
 (tmplf  ^^ow(that  isjvvhen  flic  hath  but  vndertakcn  to  vow,  and  hath  {^'^S!lm'Sf/' 
 notyetfolcmnely  doneu)^^'f  mfomefortjinneth  more  then^je  that  f»>-w,^«m><r* 
 ccmmitteth  formcatton.  Sec  thefc  wretched caitifes,  wliom  neither  ^r^rfrt^Tpi- 
 fcarcofGodnor  lliamcofmen  can  hold  backe  from  lo  diiiclifli  '^•^^-^i'p'r.rrt  am* 
 and  damnable  allertions,  whereby  they  dobutfctafnare  tohaker  !f,X^>J;/'x' 
 and  llrangle  the  confcicnccs  of  men,as  they  hauc  done  manv  tliou-  ^•''^'''""  ^' 
 fands,andby  whoredome  and  filthineflc  without  rcmorle  {cnt't7r,,n'u-',TcZ';m. 
 them  headlong  to  hell  Hre.  t^fj  thoughyiaith  Philo,to  for/rve/krc  (in  I^^';^^""'?"""'^ 
 fuch  a  cafe)  for  the  keeping  of  Go  As  lawes,    were  net  much  better  and  'Hu^  cfi  n.r»  lifU 
 more  acceptable  to  Gid.  For  a  manaddethfinne  tofm?:e  rehtUfihe  ab»-  '"'i''-^'""  '*"""]' 
 /eth  hit  oa:  h, whereas  hrfhould  rather  forbeare from  euti I  doing.    L(t  """i".  naxinmfl 
 himthereforeforbeare^andhHrnb/ymtreate  Cjod  that  ofhrmentehe'^^l'^'^'''*"^'" 
 will  pardon  the  v;i:dhtf  d  rajhnejfe  whereby  hee  was  led  headl  ng  to 
 fweare :  for  to  double  the  fault  when  thou  may  eft  d:fburden  thy  jclfe  cf 
 the  on:  halfe^is  ve  rtfgre.it  mudneffe ,  andfcarcely  poffible  /^  bee  cured 
 Thusfpake  Vhib  of  thole  vowes  and  othes  whereby  mcnbindc 
 themfclues  contraric  to  that  which  God  hath  commaundcd ,  and 
 
 Ttt3  his 
 
1024  ofVovpes, 
 
 his  wordcs  ihill  bcc  the  iuft  condemnation  of  them ,  who  by  pre- 
 tence of  a  vowc  oHiumanc  inrtitution  and  deuice,  debaric  jncn 
 from  doing  that  which  God  hath  taught  them  to  do,  and  tyc  them 
 to  that  vnclcanncfl'e  whereby  they  arc  lothlbme  andhatctuUvnto 
 him.Markc  it  I  pray  thee  gentle  Reader,  that  by  their  vow  of  con- 
 tinencic,they  profcfle  more  to  renounce  manage  which  is  the  or- 
 dinance of  God ,  then  fornication  and  whordome  which  is  the 
 workeofthediueli.A  man  hath  vowed  contincncie,  but  yet  can- 
 not containe.  Whatmuilbethcmeanestofaluethis  euiii?  Not 
 manage  by  anicmcancs  which  IS  the  medicine  that  God  hath  ap- 
 pointed,  butadulterie,  and  fornication,  and  vnnaturali  Sodomi^ 
 cicall  HlthineiTc  and  vncleanneflc,  to  which  the  diuell  tempteth« 
 Itisado6):rineneuerheardofinthe  world,  vntillby  the  tyrannic 
 ofAntichrid  the  Church  became  aftyefor  thefe  filthie  fwincthac 
 a  man  ihould  be  taken  to  vow  more  againft  manage,  then  againil 
 vndeane  and  filthie  hifl.  But  yet  this  notable  hypocrite  here  bea- 
 reth  vs  in  hand,  that  S*?auUyiz%^\t  author  ot  this  acctiried  and 
 defperatcparadoxe.T*  them{ivi^  he)  th^t  had viweiichapitfe  be^  - 
 fore^  Saint  Vau/erprUeth  tn  another  fly U^  that  if  they  but  dejireto 
 tnarrie  thiy  incurre  damnationybecaufethey  hane  made  fruflrate  and 
 broken  theirformer  faith  and  pr  ami fe  made  vnto  God  of  their  chajiitj. 
 Where  we  muftvndcrftand,  that  they  of  whom  the  Apoftle  there 
 fpeakcthwerepoorewidowcs,  who  were  to  hue  of  the  almes  of 
 the  Church,  and  were  vfed  by  the  Church  to  looke  to  poore  fickc 
 and  impotent  people,  and  to  giue  fome  attendance  to  trauellcrs 
 and  ftrangers, who  were  faithfuU  Chriftians  commingby  occafion 
 to  the  place  where  they  were^to  wafli  their  feetc,whith  was  a  thing 
 much  done  in  thofe  bote  countreyes,  and  to  do  fucii  other  ncccfla- 
 rie  v(cs  as  might  concernc  them.  Now  becaufc  they  that  were  ma- 
 ried  could  not  fitly  be  employed  to  fuch  fcruice^neithcr  was  it  fittc 
 that  tlic  church  fhould  be  eucry  while  to  fccke  by  their  bellowing 
 themfeluesinmariagethatdidvndertakeit,  therefore  they  made 
 choifc  oncly  of  fuch  who  would  refolue  and  promife  not  to  marric 
 againe.And  that  they  might  bee  the  more  fitte  and  hkcly,  both  to 
 make  and  keepe  tliis  promife,  the  Apollle  giueth  this  caution; 
 <l  Let  not  a  tpidorv  be  chofen  vnder  three fcore yeares  ofa^eyZhcv  which 
 there  neede  bee  fmall  doubt  that  (hee  fhould  haue  minde  or  defire 
 of  marriage.    T  his  is  the  great  vovtre  of  chaftitie  that.   M,  Bifhop 
 
 tclleth 
 
0fV(n9es.  io2j 
 
 tcllcth  vs  of,  tliat  a  vroraan  of  thre cfcore  yearcs  old,  bceing  to  doc 
 fomcfcruicctothc  Church,    and  to  bcc  relic ucd  therein  by  the 
 Churches  alnies,  fliouldfirllpromife  not  to  marrieagaine.    But 
 the  Apolllc  hauingfet  downethis  caution,  gocth  on  further  lay- 
 ing,   ^Ht  refufe  thejourigcr  wtdowes    I  for  when  they  h^ite  begun  t9 
 VfAxe  wanton  agains}  ChnUe  they  will  marry  ,  hauin^  ddmHutton  hee- 
 cuufe they  haue  hroi^nthefirHfAttht    Hcc  will  haue  no  widowes  of 
 the  yongcr  fort  admitted  to  that  companie,  for  the  euidcnt  pcriil 
 and  daunger  thereof  enfuTng ,    which  by  experience  then  hadde  in 
 fonic  fort  appeared.    For  ionic  young  widowes  comming  by  this 
 meancstohucidlevppon  common  charge,  gauc  themlelues  to 
 wantonnefTe,  and  quite  cad  off  the  remembrance  and  regardeof 
 their  dutie  towardes  Chriftj  yea  and  as  Hirr^iw^  vndcrftandcth  the 
 word  vfed  by  the  Apoftlc,  ^  They  corrmtittedftrnicMtiem  to  the  irinrte ,  Hi,rtt,.uc,T;t 
 cfChrtfiy  whofe  they  had  profellcdtJicmfelues  tobe«  TheApoftle  ^•"""'V"'"'" 
 afterwards  further  expreflcth  what  he  meaneth  by  this  WAxirg  wan-  Tkl^rhu^'^^Z 
 t0n  agawji  Chnfi,  when  be  faith,  ^  Certatne  are  aireadte  turned  after  ^'//J^*^"'"''^^ 
 Sathan,  namely  that  they  proceeded  fo  farre,  as  that  by  apollafic  Tvi?i5. 
 and  infidehtie  they  forfooke  the  faith  and  religion  of  Chrifle,    and 
 betooke  themfeiues  to  follow  Sithan^whom  by  their  baptifme  they 
 had  profcfTed  to  forfake.But  of  fuch  he  faith,  that  being  tlmsgrcwnc 
 wanton  agawfi  Chrijif  they  wil/marrie,  and  addeth,  hauing  damna- 
 tion becaufe  thej  haue  brok£n  thefrfifatth.  Where  the  qucltion  is,  to 
 what  thcie  latter  wordcs  are  to  be  referred,whether  to  that  he  faith, 
 they  are  waxen  wanton  agattifi  ^kr$Ji,  or  to  the  otiier  words,  they  wtll 
 marrie,  (JM.BtJbof  faith,  that  therefore  they  haue  elamnattonj/ecaufe 
 theywtl'marrie,  but  togiue  fome  colour  thereof  liec  falfificththc 
 text,  and  in  the  Aportles  name  fetteth  downc  his  ovvnc  wcrdes,  We 
 fay,  that  therefore  they  haue  damnation,  n»t  heecMufr  they  willnu.  rricy 
 but  becaufe  they  are  waxen  wanton  againfi  Chrtfi,  We  prouc  it  to  be 
 fo  out  of  the  text  itfelfe  :  for  whereas.^.  Bijhop  in  the  Apoftlcs 
 name  faith :  they  haue  damnation  becaufe  they  haue  madefrt-:flrate  and 
 broken  their  former  faith ,    the  Apoftle  himfelf  e  faith  not  lb ,     but 
 heccaufe  they  haue  made  frHflr ate  their  fir  ft  faith  .      Nowe  their 
 firjie  faith  was  that  whereby  they  firftbeelecued,  and  gaue  tlicm- 
 felues  to  Chrirt  :  inwhichfortitisfaide  to  the  Church  ofEpiie- 
 fuj,  t     ihaue  fomewhat  ag>n*ifi  thee^  beccaufe  thtu  h^si  Itft  ^hty  x.  K^t,^   j^ 
 firfiUuc  ?  Kemembir  frtm  whence  thin  art f alien  ,  and  die  the  fir  H 
 
 Ttt4  T^orkesy 
 
Io26  of y  owes. 
 
 workes,  and  this  faith  wa$  not  b  rokcn  by  willmg  to  nMricy   but  by 
 being  bscomc proud  and  wmton  againfi  v  hrtJi.LM.  Bipjof  then  doth 
 amilTe,  to  put  in  theirfoymcrfattb,  which  is  of  doubthill  conftru- 
 6liori,  m  ftead  oithsirfirfl  /'<ii;/?,wli£reof  there  is  no  doubt.If  he  will  ,. 
 fay,  that  the  Fathers  commonly  rndcrilande  it  of  thezr  promife  not  ' 
 to  marrie,  wc  will  anfwer  him,  that  whatfoeuer  any  of  the  Fatheri  ; 
 fay,  yet  we  will  not  pull  out  our  owne  eyes,  and  lay  that  wc  doe  not 
 fee  that  that  indeed  we  do  fee.  Albeit  th^rc  want  not  of  the  Fathers 
 to  iuftifie  vs  in  this  behalfe,  who  by  plaine  allufion  to  this  place^ex- 
 pound  thefirft faith  ohhtidkh  of  baptilme,and  that  which  we  hauc 
 at  firll  receiued  in  the  profcflion  of  Chriftc.  So  dooch  ^thanajiusy 
 aih»n*fdi  VH  ta  when  he  faitii ; "  ^o  vntojon  tloAt  makffmjirate  the  firfi faith  of  bap* 
 Deit.  Trinrxvthit  ^u-^^  fphkh  was  ddiHcredfrom  hemey.  In  like  fort  Vmcentius  Ljrinen 
 iAfufmi  cctutus    fis  mentioning  ^  hovf  earnfjily  the  ^poftle  tnueyeth  againfl  the  GaU- 
 '£«'""  "''■"*^  thtans^whofo  lightly  were  rcmoHcdfrom  htm  that  hadcuUedthem  in  the 
 X  vincn.Lyri.     gracc  ofchytfiy  appHcth  to  them  thelc  words,  Haui/jg  damnationfor 
 qulZ7h"^".tr  *^^f  they  hAdde  broken  or  made  ff-uftrate  thetr  firji faith.    So  Hierome 
 inuthdtMr  in  4jMof.CA[th,y  They  Are  not  worthie  of  credit  who  haue  broken  thetrfirjifaithy 
 t'^!r«LlS  ImeaneLMArcton  and  BafUidesand  all  heretfckfs,  ^c.  Itisplainc 
 u  tranflatifuerant  then  ihit  the firj} faith  is  that  according  to  which  wee  hauc  firll  bcc-  .. 
 «t'-7myr^fM"*IccuedinChrirt,   and  firft  plighted  our  troth  to  him.  But  by  a  fc- 
 chnfii.&t.H^fn  cond  argument  alio  from  the  text  wc  proue  that  that  wc  fay,  where 
 1,'sthd^nmlmfi'    tlic  Apoltic  addcth  :  ^  /  wtll therefore  that  theyounger(tridi?wes)  ms^ 
 dem  irtitAmft.     f,^^^  ^„^  beare  children,  and  gouerne  the  houfey  and  giue  no  occajion  to 
 y  Hmon.prAf.      the  aduerfarie  to  fpeake  emll\for  certaine  are  alreadie  turned  b^cke  af^ 
 tttJtd!7<fidt  t'^  Sathan,  Which  lad  wor  ds  do  plamcly  import,  that  he  meanclh 
 q-MprimAmfiitm  that  prcccpt  of fuch  young  widowes  as  were  alreadic  chofeninto 
 'MlrZi!!ZT'  ^^^  companie  mentioned  before,  being  apparently  to  this  effc6t, 
 q»i,r&Bafiitder»  fomc arc alrcadic fallcn  away  and  turned  after  Nathan:  therefore 
 toi'&c' ''"'"'    I  would  hauc  the  rcll  that  arc  yet  remaining  to  marrie,   leaft  the 
 ^  ver.i  4..         like  euill  befall  to  anie  of  them.  But  this  hee  would  not  hauc  faydc, 
 if  he  had  meant  that  it  had  bene  damnation  for  them  to  marry,    or 
 their  willing  to  marry  hadde  bccnc  that  fruftrating  of  their  faith 
 which  he  there  intendeth ,  and  therefore  it  is  plaine  that  hec  meant 
 not  in  that  fort.    And  thus  Qhrjfoliome  though  hee  feeme  there  to 
 vnderltand^/r/>  ohhcir promife  not  to  marry,    yet  plainely  deter- 
 mineth  that  the  Apoftlc  in  thofc  words  fpeakcth  of  fthem  of  whomc 
 hcc  hath  faidc  bccfore,  they  mil  marrie »  though  not  as  hauing  yet 
 
 runnv 
 
OfVcnppes.  1 027 
 
 runnc  into  tliofc  exccflcs  which  he  fcttcth  downc.  *  [  wUl  there fom 
 becuufe  they  arevoilUng,  I  AlfovnilthAt  the  younger  widowes  marry  .f»r  T,m7tm'i^.yr,{, 
 tt  tsmnch  better  that  thej  doe  [9^  then  that  they  doc  thole  other  thmocs  'S"""  ■'}>"'*  &'r' 
 namely  vowaxc  wanton againltClirilt,  togoe  idlctronihoulcco  tfio •'d»Uf<int^M 
 Jioulc,  being pratlcrs  and  bufibodics,  &c  )  l hey  ihohldindee.e care-  '^!^,Z\fA'ltht 
 Uil'j looke to thofe thinges  that  heclotJgto  God,  iindkeepe thctr fatth cr  f-""''q>*"»tlt». 
 T'omifeJyHtbecauJetheydonotfo,    tt  is  better  th.y  doe  ihtts  (  tomAry)  °T.!t!'*H,'^^,tqls 
 then  to  doe  thofe  other  thinges.   For  hythism:anesGcdtsr.ot  prcucked,  D"fi">i,fidcmj, 
 »  t:herare thofe et:illes learned. Forthatwidowhocd brtngnhfscrth t.o  'li'^!iu nH'f'^ 
 goody  btit of  miruge many gcodthirjges proceeds,  Andthisfveciiilljfor  '"'^'^'fl'l^*fi"i 
 that  th.rebya  remedy  ts proutded againfl their m gbgence  ar.d  care/ejfe  ^-f^ Dnu'trr'ut^ 
 mt^dr,  beecanfethej  k»o-sv  themfehc  t  to  bee  fttbu  i.i  to  their  hnsbands »  '^'^f^"fl*<i<r~ 
 7'lius  doth  7 /7ri)/?/;yrffl  expound  the  wordcs:  -'  1  had  rather  mdeede  ^''-'-w./L „,'/,,/ 
 ih.it  the/evrdGives  hadde  not  fallen  away  f rem  the  promt fe  orcoi.enAMt  ^uTv,'"']"""^' 
 made  with  Chrifie^  bntfei  tug  they  had  rather  marry,  I  alfo  ajfent  f/r.  to  ^'""F^'dcmnt  ^ 
 th^m'.for  it  is  b:  ttc  r  that  they  become  hufwifes,    then  that  they  tpa>  d  r  \!!od'^l'f'^"^,\ 
 
 *ntm» 
 
 vppe  and downe  to  othc rfolkes  houfes,  and turne  to  trilies  and  tdlenefje.  '  ^"/"'^  ^ 
 Thus  ^mbrofe  alfo  laith  :  ^    'Beecauje  thofe  contrary  and  z  nlaT^fnll  7uTv',mJ}}!^'Z 
 things  which  hee  hath fpok^noffuch  yvidovfcs^fljall bring  them  to  death  u^;""'"'"" 
 therefore  he gi'Aeth  coHYifell^  and  chargeth  that  thofe  thirges  bee  done  Tm^'lz-.'^.M^l 
 nvhtch  are  lawfull ,     For  tt  is  better  that  they  tahe  ch.^roe  of  their  owne  '"'^"^  '?""^"" 
 hoHfe\  then  to  vfe  jUtterie  in  the  houfes  of  ether s^    Mere  expedient  is  '*  ip'^iontm 
 it  to  marrie,  then  vnder  a  good  and  godly  prof ejjion  to  walkefo  as  to  bee  'mZ2"L'ra"r 
 fubie^l  topublike  note.    Nowc  then  liM.  E'fhop  will  not  bciccue  vs,  f"^  '"nn^pit^ 
 ycthc  wiilnotgaincraytiicaflcrtionofthcfc  auncicnt  father?,  that  ZrTc'I/,'-!!!^ 
 the  Aportlchccrcfor  auoiding  thofe  mifchictcs  and  inconucnicn-  ""^"■"ruf.im,- 
 ccstiiathcfpcakcthof,   giucth  hbcrtic  ot  marriage  to  them  who  [''r^iul'TLm* 
 notwithftandmg  had  bene  rccciued  into  the  number  of  CWc^jvi-  '"•'•«  f^-"',  ^ 
 dowes,  with  protelTion and  promifc  not  to  marry  any  more.    Yea,  't  ''i^'""^"' 
 and  that  it  may  yet  further  appearcj  howfarrethcauncicntChi:rth  r,^^*"^'^/' 
 was  from  the  be.iftly  and  lewd  conceipt  of  Romilli  hypocrites  bee-  ^"!»'/Pm'!iZ. 
 foreexpredcd,  C7/>rw«fpeaking  of  virgins  which  had  vowed  vir-  ''^',^'^"{2'/' 
 ginitic,  laiththus  :  «*    If^by  their fa$th  they  haue  dedicated  them-  tr>.i>c'uf,rdmr,t 
 
 t.u  Atlmcrtitm,id' 
 CTctctifitimtrndat 
 
 &pr4ctpit  i»fitri(^n*  I  c^Ufmnt.  Uilim  tji  tnim  dtmuj  fMAiurdm  ^,Tert,t]mam  /a  Alitnd  itimt  tdu^ti.  El  mtttlmm 
 
 txf.dit  UHbere,^itiimfuhbor.*  & p.aprtfcijitntiietab  li'tr  wctdcri- 
 
 d      O/TWi/ii.  (.»/!>/?  r  I  Si  fe  ex  fid*  ChrijU  d  c»i$iTnnt,fudict  &  cafii  fiit  vlta''^uUprr  "ettrtnt  :  itafirU  i  i-  flt- 
 
 ytUipydrmittnviT^imtAtutxpia,nt,Si*mUmfirfimfT*rt  niimit  vtl  ntn  f»Jt4nl,mi  m  tji  U  amtdtit  auAm  vi  viu., 
 
 ntf  fnudel'ctii  CAdtn.t. 
 
 feUus 
 
loiS  OfVcwes. 
 
 fe  'ftffs  to  Chrijie,  let  them  continue  purely  and  chaflly  without  Afff  emi 
 revert  \fo  let  themfirmelj  andjiedfaftly  Uokefor  the  rerrarde  of  Virgin 
 nitie.  But  tfthey  wtllnot  or  cannot  perfenere.^  it  is  better  that  they  ma- 
 tte^ then  that  by  their  veantonntj^e  ihejfallir,to  the  fire.  Uit,  Bip^ops 
 maillcr  BclUrminet  bccing  pitifully  diftrcflcd  with  this  tcftimonic, 
 that hee  might  iindc  a  wayandincancscoan(wcrit,trcachcrouil]r 
 
 fuppreflcththcfirftpartofthcfentcncc,  SL^itU  that  Cyprian /pa(e 
 lib  olcirdL-rhcr  »9t  ofthofe'  whtch  hadvofved  continencie,  but  of  them  who  were  yet  in 
 *»ln  If  *^  ^"w '""  ^'l*^^^'^^^^  ^hat  to  defy  whereas  the  very  words  of  Cyprian^  as  wc 
 ij**  caatheitiam  fcc,  do  mciition  th  cm  who  by  their  faith  haue  dedicated  themfeluct  to 
 T'Xdh^ctu-  ^f^^'ifi'  Of  virgins  already  vowed,i',e^/</?w  alfb  faith.-r^w^iVi^ 
 itr:in:  qmdjint  would  marricy  and  therefore  doe  not  marrie^  becaufe  they  cannot  freely 
 ^{^ZiMPina.  doe  itywere  better  to  marrie  then  to  be  bnrnedy  that  is ^  then  by  the fc 
 vir(,.„t.(ap.;4.  cretflameofconcupifcenceto  be con/iimed in luji.  S.  Hierome inhkc 
 "*iw,ut1d7in*„  ^o^^  complaining  of  fomc  by  whom  s  the  holy  profcjfionofvirgmeswai 
 nuimt  ^uit  ,r,pH-  diforacedy  whtlefi  they  mifcaried  themCelnssy  addeth :  who  are  openly  t0 
 
 Ht  lion  pofT^nt,  I  I    •  I  •     T  1  1^  ••/• 
 
 mtWusmthtrcnt     '''  wamedetther  to  marru  if  they  cannot  contatne  »  or  elje  to  contatne  tf 
 ^HtmvunntHr,   thtywiUnot  matrie.  To  conclude,  Epiphanins  iaith^  that''  better  it 
 tac»ncM^fcenit4   isfor  a  man  that  ts fallen from  his  coHr/c  {ofvirginttte  and fingle life) 
 «T""T'  '^^      9penly  to  take  a  wfe  according  to  the  laWy  and  long  to  be  penitent  for  his 
 vtftArtniMr.        fullfrom  virginitif,  andfo  to  bee  brought  into  the  Chnrch  againe,  and 
 V!^t7utfn*^    w/<^^//yf<?  bee  wounded  wtth  the  wickednefje  which  by  the  denill  is 
 itnaHntx'iigmum  brosdght  vponhim.    Tht4Syfain\\   hcty  the  church  was  learned  to  teach  l 
 ^dlmilTbtViT"  ^^^ *^^  ^''*  f**'^*"**" y^herewtth  to  heale.    Tiiis  was  the conccipt of 
 j'stnt:um:„mer,    thc  auHcicnt  Chutch  ,  though  too  much  addivicd  to  that  vowing 
 ^S^ifit^    of  virginitie,yet  in  the  dcfcft  thereof giuing  place  to  mariagc,rathcr 
 efi  vt^-4t  r.Hk*nt  thcTi  to  vncleane  and  filthy  life.    But  the  Church  of  Rome  nowc  ii 
 ^f»TJi!ul^'tlZ*L  become  a  defperatc .Jurgcon  :  a  •S'urgeon  did  I  fay  /  nay  a  cr uell  but- 
 finoi^ntn^tr,.     chet,  and  3  (laughterer  of  thc  confcicnccs  ofmenne,  not  healing 
 ^fo$tZ.'McUM '  woundes,  but  poifoning  them^and  for  falues  and  medicines  giuing 
 tfiupfum  a c-^rfu  them  cordes  and  halters  to  hang  chcmlelucs.   Albeit  their  fingular 
 yHm7refcclnZ'^  Iiypocrific  and  impudcncic  in  this  bcchalfe  notably  appcarcth, 
 Ugtm&avirgtm  when  telling  vs  that  the  Apoltlc  denounceth  damnation  to  them 
 fanTtcnlum"lgcr',  that mairie after  3 VOW offinglc  life,  they  notwithftandinggiucto 
 &ficr^rju4»d     the  Popca  power  todifpcnce  where  hee  liftfor  the  brcakine  of  this 
 
 «cclep*m  induci  I         X  l  o 
 
 &e.ttnontjit»ti" 
 dii  aicftltu  tdculii 
 f*»iuri,4bi/n£rtbit4U ^Ht't^fikiiilktWmfirtwJitntltttitcliJis^rAdittrt :  hje/nnt f4n*tinimmedu4mitu. 
 
 row, 
 
ofyowes.  I029 
 
 VOW5  and  to  giuc  liberty  of  iiiariagc.  Thus  Mathcw  of  Pimvacn- 
 
 tioncththathedilpcncctlu'iih'    Elncr  the  daughter  of  King /ti^w,'-'^"''''^"/^* 
 
 and  filler  to  King  Henry  the  third,  thathauinglolemnly  vowed  12^7.  *""*' 
 
 widowhood jVctllicc  might marric  to  Simcn  Mour.fon  Eailc  of 
 
 Lciccllcr,  So  doth  ^/rff/iM  record,  that''  CcUfiinm  the  third  didr^./cd'./h^i.;"" 
 
 by  voluntaric  dilpcn(ation  giuc  Conjlantia  ihc  daughter  of  %o^er, 
 
 Kinc  of  Sicilia.and  being  profeflcd  a  virgin  to  theEmperour  Bcnrj 
 
 thehxt,  vpon  a  condition  a  benefit  to  come  to  hinifelfc  therc^ 
 
 by.     Many  other  examples  are  there  of  the  hkc,  by  which  they 
 
 teach  vs  hghtly  to  cilccmc  of  that  they  fay  as  touching  this  matter 
 
 being  in  their  ownc  account,  athing  wholy  fubieft  to  the  Popes 
 
 will.  Asforvs,  we  are  perfwadcd  that  if  the  Pope  herein  can  dil- 
 
 penfejWec  may  much  more  lecurely  prefumc  of  tlut  difpenfati- 
 
 on  which  God  by  his  word  hath, giuen,  commaunding  thcmr# 
 
 marrie  that  canngtcontaine.     Mailer  Btjhop  thenmay  lcc,tliat  the 
 
 textallcdged  was  not  a  furlong  from  the  marke,  but  heehimfclfc 
 
 was  gone  a  furlong,  or  rather  a  mile  from  his  ownewits,  that 
 
 would  goc  about  to  perfwade  vs  chat  it  \s  better  for  votaries  to 
 
 burnCjthatis  to  bee  defiled  with  incontinencie  then  to  marrie, 
 
 when  the  Apoftle  abfolutely  faith,     h  it  better  to  niArrie,  then  to 
 
 hsirne^  yea  that  they  are  all  beads  and  men  of  feared  confciences, 
 
 who  by  a  vow  intend  to  tyc  men  more  ftrongly  from  tnarhage^tho 
 
 from  beaftly  and  filthy  lull, 
 
 8.  W.  Bishop. 
 
 TheJecoKdismuchltke:*  Iti$ado6lrinc  ofdiuels,  to  forbid  to' f-^"^-4» 
 vrnxnc:  trttthjtf  one  Jhoula  hold  martAgew  itjtlfe  to  he*  wickfdand 
 therfeore  ccndemne  it  in  all  forts  ofperfons^aiWiouX^vwx^yArdthe  Ma~ 
 niche es  did  But  wee  h.tue  a  mere  renerend  opinion  cfnmrtage^thrn  the 
 VrctfJiArasthmfehics.Forrveerfiththe^foJile*  holdttto  be  a  fre.tf^^^^^^  ?• 
 SacrAfncrtt :  they yt kit  it  is  a  moral! cortrd^  only.  Notwtthjiandw^^ .  wee 
 maintdine^  th.^.tfuch  per  font-,  who  beingofripe  yeares  haue  adnijcdlj 
 vtwde  chaftttj^may  not  marrie'.  r.ot  becdufe  mariagi  u  not  honour t. il: 
 but  for  that  thty  h.iuefol  milypromtfedto  Cjod  the  contrary^  whtch  wfe 
 dlfoholdto  be  h:tter^th:r.ifhe  hAdmarifd.^Md  fottvfe  S.  Auflins 
 f99rdsf  Hcforbiddcthtomarnc,whofaithittobceuilI,  butnothc 
 
 who. 
 
lop  OfVowes. 
 
 wl^.p  before  this  good  thing,  prcfcrrcth  a  better  ^nd  a.  little ^fur, 
 
 you  Ice  (faith  he )  that  there  is  great  difference  betweene  pcrlwafi- 
 
 on  to  virginity ,by  perferring  the  greater  good  before  the  Icficr,  oc 
 
 ♦libjcont      forbiddingto  mane,  by  accufing  lying  together  fonflue.  Ihe  firft 
 
 Fiuft'  Manicii.    itythe  doUrine  of  the  ^peftles.whtch  vpe  teachjthe  latter  wily  tfdcHtls* 
 
 cap.< 
 
 R.  Abbot 
 
 Bccaufe  the  fecond  is  like  the  firft,  wc  prcfumc  it  to  carie  fuffici- 
 cnt  waight  and  ftrcngth  of  argument  againft  C>^.5i/&»/»i,anrwer. 
 a  i.Tim4. '.  J.  The  Apoftle  reckoneth  it  for  one  of*  the  doBrines  ofdtuels  to  forbid 
 temarrie.  M*'BiJhopSJ:\['Wcrcth,  TrtithifenepJtuldhcldntariagein 
 it  felfe  -wkkedy  and  thereftre  cotidemne  it  in  all  forts  efperfons  oi 
 Montanu$4»^r/??(f  Manichces<^i<^.  Butifhc  had  vnderltood  what 
 he  had  faid,  he  would  not  here  hauc  mmcAMontunus  '^  for  Mi^n-^ 
 tanas  in  this  point  was  outright  a  Papift,and  condemned  the  Mar«- 
 cionites  and  Manichces  for  that  opinion,  with  which  AI,  'Btjhop^ 
 hercchargeth  him.  ^<r^f«//w«  being  become  by  his  fall  the  cham- 
 pion ofUiiontanus,  and  being  vrged  by  the  catholike  Cliurch  with 
 b  Ibid.  the  words  of  the  Apoftle,  in  the  place  here  cited  againft  ^  cornmaH" 
 
 ding  toabjiainefrommeatesy^niwcrcih  the  place  concerning  meates, 
 as  Maftcr  Bififop  here  doth  concerning  mariage,  that  the  holy 
 cTiftHlUciaHn  Ghoft  in  thcfc  wotds  <=  condemnethhereiikes  thatfhottldccmmamd 
 h4riucQ!perpen..a  perpetuallabfitnefjce  ,todeBroj  and  dtfgrace  the  worths  of  the  Crea- 
 1tlurZ'*Idd'ihH  t'^r,SuchSA\ih  he,ai  vfeefinaenvith  Marcion  and  ratian('v\  ith  whom 
 tnUetdefpia^r.di  t!ic  Manichccs  therein  confcntcd)  »&/ jrw^  (Montanus  ^<r)  para^ 
 'IZu'l^HinZm  cl.tus  A^  therefore  in  mcates  3  fo  m  niariagc  J</(?«r^»«j  condem- 
 apttdMarai,^rn,  p^d  thcm  wHo  diOionorcd  the  workc  of  Gods  crcatioHjand  tookc 
 '&fZnlfHd^^rA  it  to  be  a  thing  in  it  felfe  vncleane  ,and  wholy  to  bee  condemned. 
 tUitim.  '  therefore  r^'yf «///<?»  writing  again e  in  be halfcoty^Vwr^iW:  J  con- 
 cerning mariage,  fetting  the  Ciiurch  on  the  one  fide  vndcr  tlic 
 lumcoiKaturaltJls  or  Carnali/ls,  and  hcrctikcs  on  the  other  fide 
 sl^-litilfnup  ^*'tli»'^  Heretikestakeav^aymartagc,  Qaynahfis  vrge  tfyikymarry 
 UM  auftrumt,  Pfy-  not  fo  TKHch  MS  oHcC,  thefc  marry  more  then  once  :  thstr  contwency  ts  not 
 *n,cf7m7"^l'Jn  to  bee  ccmmendcdy  becanfe  it  is  hereticall^nor  the  licence  of  the  ether  t« 
 femti  ntAunt,  ire.  (jg  defendedJbccaufe  it  is  carnali.the  one  blafphemeth,  the  other  excee- 
 
 Ni^ctntmeaiui  ' 
 
 eimfmcdt  laudanda 
 
 tfi  ^um  hxrttica,    efl,  m^  lictnttts  deftninis  q$iU  PJjchiedtfi.-ills  bld^htmijt*  luxHrUu  ilU  ^t^'mit  nuft'ssrum 
 
 £>eitm,ifs  canfftnditi 
 
 deth'f 
 
OfVoWfS.  lo^I 
 
 ceedeth :  the$ne  dejirojeth  Godfromhein^  the  Muthoref  marriage :  the 
 other fhameth  him.  Anonc  after  he  faith,  that  'the/rVarac/etus  did  ,n,dchnftmm 
 tej}:fif  (^hriji  ^:cc.jrd$ngtothefaithi  with  the  whole  order  or  orJwdiKce  ''"'"'"'*""^*' 
 of  the  Creator.   In  the  fame  place  hcc  alledgeth  their  Ibundncllc  in  crrj!mJclm7,i, 
 the  rule  of  faith,  namely  that  which  (ummanly  wee  profcllcin  the '"■^"""'"'♦'^'*• 
 artlclesofourCrccde,  asan  argument  that  thole  things  which  tiiey 
 taught  were  not  of  the  cuiU  fpirit,  ^  who  wonldfir^  hiue  corrupted  ^ ^y^  ^^^  ^^  . 
 them  w faith ,  and  then  haui  peruerted  them  tn  erder  of  conuerfatton  ^  fp:ritM  ,x  diutr 
 whereas  »ow  thetr  integr'ttj/  Mpreaching(^the  fnth  )  d:dgiue  afurance  ^'''I'll^^^'^l^^^^ 
 or  warrant  for  them,     ^.^iman^  faith  hee,  mtt[}  firjl  be  an  herettke  con- Z" '*"""^i*^"r*nt 
 cerntng God^andthen astoHchtnginJlttutionof  hJoantottr ,  but Monta-\,/^itfra!,tdif(i''* 
 nns  thetr  'ParaLletH>  was^^shti^xih^an  luflru^lo  itr  or  teacher  (  notoff'"''>'^^''^'"» . 
 any  new  faith  but)  of  new  order  and  conuerfatton  ,    to  which  purpofc  t'Jpr4dult7,'ul* 
 he  laith  in  another  place,  hauinefct  downe  a  briefe  ofthe  articles  ^'Y*"'"?""/' 
 of  our  bcliefe,  i  Thtt  law  (  or  rnle)  offatth  abtdtng^  ether  matters  ofmctjft'tftjunc  d* 
 difcipline  and  conuerfatton  do  admit  newneffe  cfcorre^lton,  and  makcth  '"^.'lllZ'ntt'/dtii 
 the  end  ofthe  fending  of  their  Varaclitas  to  be  this,   that  difctpline  cipimMwftuHttr, 
 or  conHerJationmight  be  brought  to  perfe^ion.Adontanns  tiicn  denycd  tTotui.dtvtlid 
 not  mariagc  according  to  the  rule  of  faith,  to  bee  Gods  inftitution,  vir^^.H^c  Uie 
 butprofcUeth  of  their  cfintinencie  that  it^  honoured  theUweofmari-,,'lZmd'fctfiinm 
 age,  and  therefore  L^.Bt(hop  did  him  great  wrong  to  couple  him  in  ^ <:o»utrf*t,»nM 
 that  fort  with  the  Manichees,  whowholy  blalphcmcd  mariagc  as  i',^^""^"'^-,''' 
 vnclcane,and  hauing  orieinall  from  the  deuill  and  power  of  darke-  irc.fr,fttrt» 
 ncHe.  But  yet  hcc  will  lay  that  ^(7«r4«;/j  taught  lomewpatagai  nit  vtadpirfiaum 
 mariagc,  and  wc  acknowledge  the  fame,  yet  not  as  to  condemnc  ^''^'^'^^^^'""' 
 mariagc,  but '  topreferre  conttnencte,^ Tertft/Uanlaizh.lt  is  true  that  hij,m  dtMer,,^. 
 albeit  he  acknowledged  manage  to  be  Gods  inftitution,  yet  he  held  'ij-^lZnlp',',^' 
 the  liberty  thereof  to  be  permitted  but  oncly  once,  and  that  cnccto  r*.-. /;.  ..r-r 
 be  vccldcd  oncly  t§the$nfitmttte  ofthe fejh ,  cucn  as  L^l.Bt^op faid  j/.t'lil'lr/!;.* 
 before,  that  to  common  Chnjiians  the  Jipefttefaid,    If  they  cannot  ab-f-''-'<<rc.n:htit- 
 fiatne  let  them  marry,  but  it  is  plainc  by  Tertutltan  ,  that  all  this  wis^J"u^filZI'^l^^ 
 but  to  commend  a  llatc  of  greater  perfeftion,''  the  mmifl^rie  ftheir'*"""'""*'"}"-'- 
 Taraclctus betngthat menlhould  profit e to  better  thtnges,  and  \'f.':>M/antt,.,„r,„,^ 
 y^alkeaccordtngtotheholpejfeoftheflefhy  which  they  decn-icdone;''^/;^  J'^^^'^'- 
 fpeciall  way  CO  confift  cither  in  not  marying  at  alitor  marying  butr-r4w.»  -i/« 
 once : in opmioii whereof, and fome other pomtcs of conucrlation  ^l^l'^'f^^^^^'l; 
 
 1   D, 
 
 M»n*i  Sicnnditm  [MBuMtm  mrnis  *djnnituf  inttdtri. 
 
 accoun- 
 
I0  52  of y ewes. 
 
 b-dKos  -10'   zccommngthem ohhc  Chmch^tjotfirali  4ttA  carrt^U  men ^  asbce- 
 pniuaiamVrr.i  fore  was laid,  they  called  themleliics^/r/r«4//,  and  in  that  relpcft 
 dxifaa.tntip-.rnrt       brought  in  bv  Onsen  as  faying  :  "  Come  not  to  mce,  for  i  am  pure 
 n  on'jn .a\u'A      ^yjci  holy  ipr  I  take  no  rs'tje^  neuher  ty  my  throdte  an  openjefulcher,  (as 
 /'r'^pl^'^r   ic  were  co  feed  and  eate  i  recly  as  thole  men  do)  hnt  I  am  a  Naz^rite 
 d^eentcs.Non^cce-  ofQo^y  forbearing  to  drir.keTvineasthe'N.aK^ritesdtd*     Thus  then 
 t;£;;l"rr  howroeucrtheylicldGodtobec  the  author  of  manage,  and  the  li- 
 trnmaccifiiovxi,  Jjerty  thercofto  haue  beHeformcrly  permitted  oncc  and  morc  tlicii 
 \Zum\AuT^*t.  once,  yet  now  they  taught,that  they  were  called  to  a  greater  cxqui- 
 tK.rr»ettT»ftdihm  {^tncflc and peifcftion of conucrfation ,  andthcrcfoie  wereeither 
 ^Lnivmumfiutt  pattcly  Or  wholy  to  torbearc.    Hcereby  tlien  )t  appcarcth,  that  the 
 &  ill'.  Montanifts  and  the  Manichccs  arc  to  be  fcuered  one  from  another 
 
 and  if  the  Apoftlcs  words  do  condemne  them  both ,    then  Ol^.  Bi- 
 /&o;?janfwerisvnlufficient,  becau(c  they  were  not  both  guiltic  of 
 tlut  which  he  faith  the  Apoftle  there  intcnded.Let  Iiim  tell  vs  :doth 
 the  Apoille  by  thole  words  condemne  them  both  or  not  ?  If  hee  fay 
 yea,  as  he  mull,  then  we  infcrre,tJiat  the  Apoftlc  tb.en  did  notTpeak 
 cnely  olthem  who  "held  mariage  toheeathi>:'g  wicked  i»  it  /c/fe,    bc- 
 caufc  the  Montanifts  did  not  thinke  fo.  (Jl'f.Bifhops  anlwer  therforc 
 mufthaucafupply,  &  that  fiipplymuft  bring  forth  the  Montanifts  " 
 and  the  Papiftcs  within  the  compafleofthcApoftleswordes*  The 
 Apoftlehimfclfe  giueth  vsthatlupply  when  he  faith,  that  thofey^/- 
 rtts  of  error  of  which  he  fpeaketh,  ihill/peaks  l^es  tK  hypocrijie.    They 
 then  of  whom  the  Apoftle  fpcalceth,  lliall  tn  hyp  o  cr'i fie  forbid  to  tnar- 
 rie.   And  "what  is  it  to  (ay  in  hypocrtfie  ?  ^S'urcly,  to  ior bid  mariagc  in 
 hypocrifjcy  is  to  forbid  icvnder  colour  of  pumcie  and  hohncfle,  and 
 more  then  ordinary  perfection.  Tlic  Manicliees  did  forbid  marry- 
 agc,  but  they  forbad  it  not  in  hypocrtjle ,  but  by  openand  profelled 
 blalphemic  ;  neither  did  they  lo  much  forbid  it,  as  blafpliem.c  and 
 condemne  it,  A  man  may  forbid  that  which  notvvithftanding  in  it 
 felfe  he thinkcth  la\vluU enough,  but  £l>c,y  vrholy  condemnedma- 
 risgc,  as  of  it  fclfc  wicked  and  d^miiablir,.  and  without  any  forbid- 
 ding to  bee  abfolutcly  detefted.  The  ApolUes  caueat  was  not  fo 
 greatly  ntcdfullagainfttliem  or  iiich  other  as  they  were,  beccaufc 
 their  abhominableblafphemie  did  apparently  bewray  it  (elfc,  and 
 was  eafily  to  be  diicerncd :  but  the  greater  daunger  was  to  come  by 
 them  who  in  hy poci  ifie  (Iiould  teach  thele  doftrincs  of  deuils,  that 
 is,  with  fairc  ihcwcs  and  goodly  pretences,  and  infinuations  which 
 
 might 
 
'!  OfVowfi.  lo^3 
 
 I;  might  blind  the  eyes  ofthcm  that  were  not  icalous  and  fufpitious 
 
 II  thereof,  and  thcrctbre  of  thcfcfpccially  hec  giueth  admonition  to 
 !  the  Church.Thus  did  the  Montanilts  difallovv  of  niariagc  not  as  of 
 i  euill  inftitutionjbut  onely  as  a  more  prophanc  and  carnall  lUcc,fit- 
 ;   tingforvulgarandcomonChrillians,  butnotfowell  forcing,  Ipc- 
 cially  fccond  mariagc,vvich  that  emincncy  ofpuricy  and  pcrtcdtion 
 whenco  their  P<irrff/r/«r did  inllruft  them.  New  in  the  lame  fort 
 as  the  Monranills  did,(o  doc  llie  Papilts  forbid  manage  one  ly  in  hy- 
 p:crifie^on\y  as  accounting  it  a  more  (ecular  and  vulgar  kind  of  lite, 
 then  is  fitting  to  thcivjptntua// ^nd  pcrfe6l  llatcs.  M.'Bt^^p  tdlcth 
 ysihsXtheyh  Idttto  i>e a great/acramc>it,^nd  lomcof  thcmabfurd- 
 ly  and  ridiculoully  make  tlie  carnall  coniun6tion  of  maricd  pcrlons 
 the  confummation  ot  that  facrament,whc  not  wiciillanding  in  that 
 facramentand  confummation  of  the  facramcn:  they  affirmethac, 
 impurity  and  pollution  as  cannot  Itand  wicli  their  facramcnt  of  or- 
 ders, yW^r/^^^  ({^\lh BclUrmmeY  hmdreth  the  office'  officrificing,  ''J/!l[iu,lZ\: 
 bccAnfe  therein  ts  r  e  quire  dan  eminent  fur  it  ie  andho/t'ujfeywhertas  m  ».Hirrp,dinnHnm 
 the  aEl  of  manage  there  ts  mingled  an  imfuritie  ^  pel/utien.  1  hus  Co-  fJmmaL'Md!!^ 
 ficriis  (aith,P/^/»  the  tldUrv  it  tvere  not  lawf fill  for  them  that  were  pel-  P""^^  &f*nihtM 
 lutedwiththe  vncleAyinejjeoftheflefJjyeitherto  eate  thefjew  bready  or  Ifl"'^'^""^'  "'' '" 
 
 T»  virocortiuint 
 
 to  handle  holy  things  or  to  enter  into  the  temple  ^  much  led'e  doth  the  ad-  "^s^rmonpttdf, 
 
 ■    -n    ■         r  r  II  I  I  I  r  ,  ?'""  "dr'tixtafit 
 
 mtnt\m}gofot<rjacraments  belongto  them,  rpho giue  themjelttesto  mfHr,iMaHtd4m 
 tfi'ies andtegettiKg of  cht'drenThere appeareth nt't  ('faith  he)  fo great  f  .^'/"'g ' 
 glorietfrnind'yC^graiiitj/ofmaimefsinth^manywho^isfiillfutirghya  cap.i^.Snnv'uri 
 wemanyind  aitt  ndf::^  to  her,  becaufe  ullluH  wealrneth(i.iyd  mlwers,  '}^'  ''»'■';'  "^'"'•"- 
 andtnak^  th  a  man  lejfe  admtratle:  whereas  tt  is  fit  for  Trifjis  to  carry  a  ctb*t  vti  rdnt 
 grA!iektndofmai(fiy  by  holy  chafiitie, that  thcj  may  be  riuereMcedand='^^'l^^l'^'ll'^[\ 
 4idmi>rdcfotheys,i  husihcCc  beaftly  Friars  meal ure  the  ordinance '^z^" '•"/""'"  *'^ 
 ofGod.by  the  filth  and  corruption  of  their  ovvnc  wicked  hearts,  |'"7/X/S'w 
 and  inhypocrihedeprauethatlfatcotlifeas  voidecf  grauicie,and""  ccMrmtj^cr*. 
 modcrtie,and  maicltiej  and  as  if  there  were  nothing  therein  but  lufl  ["dm"' /rlu^qui 
 andftfi'ig  by  a  wcmtin^and attending  to  ^rr,whcrein  notwithllandmg  ^•v<"-"<*  f-^'^i'i>*~ 
 the  holy  Fathers,  the  Patriarchs,the  Prophets,  Pridts,  Nazaritts,  vlS'li^c.&ttik 
 abd  Aportlcs fcruedGod;yeaandwhenthelclucsforciic  molt  part  so-i^ui^UrMr 
 
 I4it.u  fliKtt  rilt- 
 mir.(c^iti >Aithrcul* fcmptr iijfidtal  t'dim^^  vat:t,qitiali!/idt  »mnu  mtriictmptff.oi  J(//L/»i;/, mmtifj, *dit  tr^uim  h»~ 
 miiumrtddit  facer ditum ptrreifl fAnii* mflitMc graHtme^»*ndapt  f^*  If-  /•/**  i>umjliH<in,qti*vin4r'iti»nt/int  4r 
 iUnifati*n*cMir$t.  -  ■•   'iOi-^^'y- 
 
 are 
 
I 
 
 1034  ofVoms, 
 
 t^^s,g.drn,or>b.  arcllkc  theManichces,dctcftingmariagc,andyctq  neighir.^  like  fed 
 
 UmuU  c^"{  liVi  jjoyCfj  at  euen  yffman  that  paffeth  hy,  wtthjuch  immodefi  And  wanton 
 
 u,us  nifao  q««    t^hautofiryOS  pajjeth  the  vnchasitty  and  imfudencte  ojbtije  And  common 
 
 uZTui^lTdhrl^rc  rafiais;  fome  prccy  tokens  whereof  the  Reader  may  find  in  the  fto- 
 
 tfsvtorytuum  tr:-fic  oi\j\Jc^on  and  his  fcUowcs,  calling  out  the  diucUfrom  Saka 
 
 u^Z'^H^fi^i  ff //Arfw/  and  her  fifter.They  vow  againil  manage  astoo  prophanc 
 
 juperarent.         and  vnholy  ft  ftate,but  thcy  VOW  not  sgainft  adultery,  tomication,  ] 
 
 ^f!}Tfap[>."obu-iJ^<^^^X^odomy,a^iM  the  horrible  vndeanncflc oi"  vicious  bur- 
 
 ut  m^nd^:  g^<     mng  luftj  thcy  vow  not  againft  gluttony,  drunkenncfle,  Simony, 
 
 *«f  wJ//»r'5/r«"  pcriuric,  robberyjthefc  things  being  of  the  diucll  hinder  not,  but 
 
 ta  wq^.narifottB  ^^^^  jj^^y  j^^y  facrihce^becaulc  their  ^  facrtfiteis/b  cleAne^  as  that  it 
 
 fhiudeip.sicjuu    cannot  be  defiled  rvtth  any  tndtgmty  or  eutUoi  them  that  ojfer  if  jonly  in 
 
 '&7^nfiutJ^ieZ'  ^^^riage  being  the  infticutio  of  God,there  is  that  impurtty  ^pollHtio 
 
 cbrijtttm,  orrup.  as  by  no  means  may  ftad  with  the  grauity  &  maiefty  of  their  prieft 
 
 'ZZ^ZT^^y  funaion.But  to  them  belongeth  that  oi  Ignatius:^  if  any  man  pro- 
 
 iegttima!»  comixti.fgjjc  one  Qod  and  conjejfele/us  (^hri/i^^^"  doe  ca//  the  /awftt//  comun^i- 
 
 IrlTr^fli^ncmJ"   onofmmAndvfoman^and  the  procreation  of  children  a  corruption  or 
 
 im-ufmoiit  hub.  ttt  defUemetitythefame  hath  the  apojiattcall dragon  dwelling  in  him.  Now 
 
 clntmlp^^ts^m.'  thctt of  fuch  ipirits  the  Apoftle  fpeaketh,  as  wherewith  the Romifli 
 
 ^c^"'o'>  -^■^'!^<:''T'  ^oduint  isnowin{pired,not  direilly  condemning  the  inftitution 
 
 prJbyt7rptcp''r,a!n  ofmariagc,  but  by  obliquity  of  words  impeaching  &  dilgracingit 
 
 ■viorcm  nc^H^^ua  ^g  [qq  j^j^fg  ^  ynfitting  for  thc  eminent  purity  di.  hohncfle  of  fomc 
 
 Mtytetureltgtanti  ^  .i-ni»ii---  *^i  11 
 
 *biictAx.stvno  lorts  or  men.  And  againltfuch  fpirits  was  that  Canon  made,  that 
 "^^unhltur'ftZ'r  g°^^'^  ^^^^  °^^^'  vndcr  thf  name  of  the  A  poftle  s  j '  Let  not  a  Bijhtp 
 fcueratterit  d'yciM.  or  A  T^ricfl  pfit  awdy  his  wife  vndcr  pretence  ofreli^on',  ifheejo  do^  let 
 v^ctncil  Gan  rinr.^*^  ^'  excommHnicAted',AndifhepcrfeH:rc  let  him  bedepoffd.  So  did 
 ca.^.siijuu  d:fu  r.xhc  ecu  nccl  o^Gangra  decree;"  if  any  man  make  difference  of  a  maried 
 tiI'l^JiTJ!,^u2p^''fi^'^^  'fh  reAf6ofhis  manage  hefhnldnot  mmjicr,^  doththerfore 
 •ccafitnet.Mpxttrii  withhold himfelfe  from  hts  miniflrattonyaccstr/ed  be  he.  This  did  Pope 
 d!beatf^Z  "11  Hildebrad  that  firebrand  of  hell,  who  *  /)  «r  away  maried  Triefisfrom 
 tbUtiom  idchfe  ab  doing  dminefeTHice^Andforbadto  beprefcnt  at  their feruice^Sz.  in  thofc 
 ■'xS^rptw/^w  ftcpsthe  Church  of  Rome  (till  walkcth,  &  hath  the  farhccurfc  ftill 
 maw.r»«g.Pr«i  lying  vpon  her  till  this  day.  By  this  appearcth  how  farre  it  is  from 
 idmiZum»Hit  trutli, which  M.  Bijhop^  faith  that  they  hane  a  reuerend  optnion  cfriik- 
 i&VriaHd'  ^'''i'jwhen  in  effe6l  they  iudge  no  othcrwife  thereof  the  thc  Mon- 
 inndixitnout  "^' tanifts  did,  nor  any  otherwifcatall,  butonclv  that  they  appropri- 
 t,x,mpio,^c,    jtg  their  opinion  to  fomc  forts  of  men,  wnercas  thc  Montanifts 
 
 deemed 
 
^ecmcd  alike  concerning  all.  As  for  that  which  hee  Taith ,  chat  tht 
 Vrotejiar.ts  holdnuria^e  to  be  a  moral contraSi  onhyhc  fpcakcth  it  but 
 according  to  the  skil  that  he  hatli  in  the  Protcltants  do6trin,  vvluch 
 is  very  lutlc  or  none  at  all,  but  what  his  maimers  haue  reported  of 
 them.  The  Protcftants  teach  as  God  hunfclfc  hath  taught,that  ma- 
 riagc  IS  y  the  souetJdHt  ojGod^  and  that  they  who  are  ioyncd  in  lawfulJJ  Ma^^ia.? 
 manage,^  are  ioyned  bj  God^uid  therefore  that  it  is  more  then  a  mo- 
 rall,  that  is^a  ciuil  and  humane  contra6^,He  gceth  on,and  tcUcth  vs 
 what  the  cauie  is  why  their  votaries  may  not  marry,  not  becMufe  ma- 
 rtdge  is  not  honorable^  faitli  he,  but  becatife  they  hauefclemnlyfromi/ed 
 to  God  the  contrary.  But  therein  he  lieth  vnto  God ,  and  talketh  dif- 
 fcmblingly,  becaufe  albeit  they  are  content  to  fay  indefinitely  that 
 mariage  IS  honorable,  yet  denicit  to  bee  honorable  in  fome  ftates 
 of  men,  and  doc  therefore  bind  them  from  it  by  vow,bcCaufe  they 
 hold  it  dillionorable  for  them.  It  is  not  as  hee  fraudulently  fayth, 
 tliat  thcretore  they  may  not  marric  becaufe  they  haue  vowed  the 
 contrary,  but  therefore  they  make  them  vow,  becaufe  they  hold 
 tliat  in  that  ftate  of  lite  they  may  not  marry,  yea  do  hold  it  for  a  poL 
 lutionand  vncleanncllc' in  them.  Whereas  he  faith,  that  invomng 
 Againfl  mtituige  a  man  doth  better  then  if  he  hadmarted :  how  true  it  is, 
 appeareth  commonly  by  thecffcfts.  To  vow  againft  the  ordinance 
 otGodwhich  heehath  appointed  for  an  infinuitie  which  cannot 
 beauoided,whatisitbut:obidbattelltoGod,and  madly  to  fight 
 againll  him.    God  hath  fayd,  if  they  cannot  abjlainejet  thtm  marry, 
 to  vow  againft  that  that  God  hath  fayd,  that  though  hee  cannot 
 containe,  yet  he  will  not  marry ,is  to  finne  defperatcly  againft  God. 
 As  for  tiiat  w  Inch  hee  allcdgeth  for  his  purpofc  out  of  ^ujimixi  be- 
 longcth  not  thereto,    ^uftine  fpeaketh  nothing  there  of  vowing, 
 neither  doih  he  fo  fully  and  per^cftly  there  tellvs  the  meaning  of 
 dieapoftlcs  words,  becaufe  hee  examincth  not  the  circumftances 
 of  them.  He  accountethvirginiticand  contincncieoffinglc  life,  a 
 ^upcnour  good  to  mariage,  and  wedenicitnot,as  hath  been'  be-jAnf^ertoih« 
 •fore  faid  a^  touching pretcrment  and  priority  of  gift.but  excellency 'ipifti«ii"«*^. 
 ot^itts  is  a  matter  of  cxternallpreheminence  and  preferment  with 
 men,notof  intcrnallrightcoulncflctowarJsGodjneilhcr  is  a  man 
 the  better  for  the  hauing,  but  only  for  the  well  vfing  of  them.  Saint 
 »/i?*/?i*neucr  thought  that  either  virginiticortlie  vow  of  virginitic 
 was  acceptably  to  Godforitfclfe,and  howfocucrwecaccnrd  not 
 
 Vvv  whh 
 
loi6  OfVirwes, 
 
 with  hitnaf  touching  the  vowing  thereof,  yet  vnderftanding  vir- 
 ginitic  and  tingle  h(e  with  that  iniphcation  as  heedoth,  as  hauing 
 morecommodioufnefreandoportuninctorerucGod,  and  being 
 vfcd  accordingly,  there  fhalbc  fmall  difference  betwixt  him  and  vs, 
 and  this  will  be  nothing  for  ^,  i?//Z'0|^j  turne  ,  bccaufe  this  prefer- 
 ment is  onely  accidental!  by  confcquence  and  vfe  ,  not  ellcntially 
 belonging  to  virginitiefor  it  felfe, 
 
 p.      W.  BiSHQP, 
 
 M.Perkins  his  third  andUfl  text  isy  *  Mariage  ishonorable  among 
 alljand  the  bed  vndefiled.  Thejirengthofthis  place  lieth  in  a  double 
 corruption  ofthftext  :for  this  verbe{is)is  not  in  the  text^nor  cannot  bee 
 the  eourfe  of  the  yipofilesjpeecb,  reqtitrixg  a  verbc  of  the  ImfernttHe 
 fHoode,  as  both  thefentences  before  and  after  do  connince, 
 
 .AgaincytfyoHvillhaue the KApoJilefay y  that  mariage  is  honorable 
 amongallmen^T^eemptfialfoneedstakehimtofay^that  the  bed  is  4lfo 
 vndefiled  amongall,  which  was  not  true.  xAlfo  that  their  conuerfatiott 
 was  without  coHetoHjneffe^^c.For  there  is  no  reafon  why  this  word  ( is ) 
 fhouldbee  iojnedwith  the  one  morethen.with  the  other,  ,And  nothing 
 bntpaffton  doth  canfe  them  to  make  the  mtddle  fentenct  an  affirmattHC, 
 when  they  turne  both  the  other  ipto  exhortations, 
 
 Thefecondcorrti^tton  is  in  theje  words  ( among  all  )when  they  fhould 
 tranflate  ( in  all,  )  and  the  ^dieUine  beeingpnt  without  a  Subflantine 
 mu^  in  true  co?iftruiiion  haue  this  word  (thing%)  toyued  wtthit,  and 
 not  (men:  )wheref ere  the  text  beingjinccreiy put  into  Englt(h^  it  woulde 
 carry  no  colour  of  their  err  or, Tor  the  Apofilesfaytng  ij-jLet  mariage  be 
 honorable  in  all  things,  and  the  bed  vndefiled.  Here  is  no  willing  of 
 any  man  to  marry ^bnt  onely  a  commaundement  to  them  that  be  married 
 to  line  honejily  m  marriage^  to  kespe  (  as  elfewhere  be  faith)  thetr  vejfels 
 infanBtficatioKyandnot  indi^ottory  and thenjhalltheir  mariage  be  ho' 
 norabte  in  all things^thatiSiinallpomts  appertaining  to  matrimonie  ;/» 
 that  nowyoujee  that  M.Perkins  is  not  abU  to  bring  any  one  place  out 
 9f  Scripture  to  difpntte  the  vow  ofchajiitit, 
 
 i4  eUubie  corruption^  fayth  MBiJhop ,  atid  ^et  there  is  ney  ther  of 
 
 tlico^ 
 
of y ewes.  Ioj7 
 
 them  to  be  fccne  and  vnleffc  we  wll  take  his  fimplc  word,hec  iiable 
 Co  prouc  noncFirft  he  blamcth  vs  for  faying, /^4r/4|j^  ishonorakU 
 telling  vs  that  we  lhouldrathcrfay,Lr/w4ri4f#^rtf  honorable,  and 
 fecthnocinthcmcanctimc  that  our  tranllation  is  implied  in  hif 
 ownc:forwhy /huldthe  Apoftle  i'iy  tLrt  mortage  bee  honorab/irybut 
 becaufeitiilbjasifhefhouldfayjetit  bee  lb  reconcd  of  as  it  is,  a 
 thing  honorable  amonglt  alKBut  without  any  iiiiplicatio  the  latter 
 part  ofthefentence  being  affirmatiuc,  fhcweth  that  the  Apoftle 
 meant  to  fpeakc  affirmatiucly  in  the  former  alfo.  In  this  fort  i'.^«-  , 
 
 7?m<r  concerned  the  Apoftlcs  meaning,  who  mentioning  the  good 
 things  that  are  in  mariagej*^^^'  order  ^generation,  fidelity  ofchafiity^  a  a»gH^.t»»t. 
 andthefacredbondofmarugeniclic.iddcthy  «  In  aUthefc  refpeBs  \!l*ltt.ll%r.f 
 mar'hige  ts  honorable  in  all,  and  the  bed  is  vndefi/ed.  So  alfo  ChryCoJlom  '"■  *"'  »"•"**  '"- 
 vndcrllandethitaswetranllateit,  that  the  Aipodlc^  fettetbdjivne  7mmbiL'&^ih,'fZ 
 that  mari^ae  is  honorable  in  a//.  SoYikcwiCcTheophjl.t^  rendcrcth  "— f-'f««- 
 the  words  amrmatiucly,<^  Manage  u  honorable  mart  ^gets  worthy  of  H,b.h,m.-^^.CHm 
 honoKind  in  the  very  fame  (ortdPaphnutiHs  in  the  Councel  of  Nice,  f'^'^J^" '";  "■**''i 
 and  the '  Fathers  cc  Buhops  ot  the  nxt  Synod  in  Trttllo  cite  it  as  an  tmmdCHUtHm, 
 affirmaiine  fpeech  Alariage  is  honorable  in  all,  5ctherefore  we  reie6l  li'if^f,^r!lltZ'L 
 M,Bip3ops  afl'crcion  as  childifh  and  vaine  ,  thzlthis  cannot  bee  the  ^""ntur. 
 cour/e  of  the  ^pojilcsjpeech.    The  Sentences  before  and  aftcr,are  vt-  J  j^'.ltS; . 
 tcred  accordingas  the  matter requireth,  butitmorc  fittethhcrefor  "*r*  t^,  h,ni- 
 the  inferring  ot  the  latter  part  of  the  vcrfe  tliat  the  Apoftle  fay  af-  7si'('r^,^h,]u,kfil 
 firmatiuel}',  Mariageis  honorable  then  Let  ttfo  bee^  that  fornicators  "M- 
 and  adulterers  may  vndcrftand  them,  .'lues  to  be  witlioutexculc,in  i».'*'  ^"*  "*' 
 chatmaria&c  is  appointed  as  an  honorable  ftate.and  remedy  for  the  ff' 'a'"-^'/-/"^-- 
 auoidin^   1 1  Lich  linnc.  And  thus  doth  Chryfojtome  tie  the  two  parts  ctnajfum  ,ft,iHfii 
 of  the  verfe  togetlier;  <"  For  tfmariage  begranted^then  the  fornicator  [^X''^'/^*^^'  '*' 
 $tinjllypunp)ed.SoOecH»$eniHSiiFortfr»ariagebepremitied,  ar.dbee  gOuumen  •««,* 
 lawfuUywithoHt  ftn  t§fattsfieconcup$fcenceT9haK.prete»ce ofexcufe  Qjall  Z{',U;,f,'Z{jflm 
 there  beforfornteators  (^  adult erersVl\\e  former  part  ot  tJie  Icntcnce  rjt&fintpm^t* 
 then  is  an  aflcrtio  that  mariage  is permitted,&  is  lawful  without  fin  i»l'clf,'fZlui!^ 
 •Yea  but  then  OH/Bt/hopv/ec  muft  take  htm  to/ay  that  the  bed  alfo  <]mu  ,rit  txcmp'tit , 
 is  vndefledamongf  aJl,which\^XX.\-\  hc)n not  trke.Bnt  lie  Hiould  haue  uiirit'l'"&/dZ'. 
 told  vs  why  it  is  not  truej  where  if  he  had  anfwcrcd,that  the  bed  of  '"■"■ 
 mariage  is  not  vndcfiled  amongft  al,becaufc  fome  pollute  it  by  adul 
 tcry  and  whordom,  it  would  haue  appeared  that  his  vndcrftanding 
 was  very  (hortjthat  could  not  conceiuc  that  die  Apoftle  tcllcthvs 
 
 yvv2  what 
 
lo^S  OfVffWes. 
 
 whatthemariagebedis  of  it  felfe^notwhatit  becomechbychev- 
 h  i.Cor.j.i7-    ^^^^  q£-j  Yit  faith  elfc  whcrcj^  The  temple  ofQodis  holywhichyeare 
 and  yet  W'thall  he  (2\t\\,tfanjmAn  drjiroythe  temple  of  GodMm  mU 
 G/?</^f^r.?;',asgiuingtovndcrftand,  that  the  vncleannclk  of  men 
 may  dcBlc  that  which  God  hath  made  holy.  So  it  is  in  this  cafe,  the 
 bed  of  manage  is  holy  and  vndefiledjGod  rcputcth  no  vndeannes 
 or  pollution  to  it.  It  is  UyvfuUwithoHtjinney  as  OecumenHs  hath  be- 
 xlAZml'^uUxM  fore  expounded  it:  *  They  that  rifefromtt  are  vnfiefiled^{^\i\\  Vrtmd- 
 itiim.immacH     ItHs^nst drawing fromthenccHnyjpot  offinne,  but  the  vncleanelle  is 
 fHrginuiJio'ceft,  when  tiic  bed  of  mariagc  is  made  the  bed  of  adultery  ,and  mans  fil- 
 m^cHUm  pcccati  thincflfe  poUutcth  that  which  God  hath  fan^^ified.  In  a  vvordj  that 
 iViti.is- '  '    which  the  Apoftle  faith  of  all  the  creatures  of  God,  is  to  be  applied 
 to  the  mariagc  bed,itis '  cleane  to  them  that  are  c/ea»e,tlut  is  to  them 
 who  by  chait  conuerfation  prcferueinitthat  iiolineile  and  honour 
 that  God  hath  attributed  vnto  it.Now  by  that  that  hath  beene  faid, 
 appeareth  the  vanitie  of  his  fecond  cauill,  where  hee  faith  that  in 
 ftccd  oitn  allthi/jgSyVfC  fay  among  f  all  or  amortg^  almsn .  The  greek 
 words  are  tvvroiai  that  is/»  all,  and  the  fcntence  being  fo  read, 
 AiariageishonorahleinallyWhdiX.  clfc  doth  it  found  but  mariagett 
 honorable  tn  allmenl  And  this  is  indeed  the  true  and  proper  tranlla* 
 ting  of  the  wordsj  for  wee  in  reading  amongH  all^  do  difaduantagc 
 ourfelues  by  not  exprcfliing literally  the  words  of  the  Apoftle.  For 
 Yfckn.O'NthdX.ihztxfWfhchoneHrablsamoHgliall,  r^feich  yet  all  arc 
 not  capableof.  The  calling  of  the  miniiier  and  of  the  magiftateis 
 honourable  amongd  all,but  yet  all  cannot  be  minifters  and  magi- 
 flrates.  But  the  Apoftle  faith  that  marlags  is  honorable  in  all,  to  fig- 
 nifie  that  it  is  a  ftate  of  life  wJiich  God  hath  inftituted  to  be  free  for 
 al  men.  And  that  this  is  the  true  meaning  of  the  Apoftle,  appeareth 
 by  that  that  hath  bin  before  (aid.  For  it  thefe  words  do  ferue  to  be- 
 rcaue  fornicators  and  adulterers  of  all  pretence  of excufe,  then  that 
 muft  be  fo  taken  as  that  fornicators  and  adulterers  muft  vndcriland 
 that  they  appertaine  to  them.  And  how  fhallthey  vnderftand  that 
 the  words  do  appertain  to  them  vnlcswc  take  them  in  this  lore  that 
 m^riage  is  honorable  in  all nten\  for  oflicrwifc  they  may  hapily  (ay, 
 Mariage  indeed  is  honorable,  but  it  did  not  belong  to  vs.  For  fup- 
 pole  that  Popes  and  Popilh  Pr iefts  bee  fornicators,  as  their  Ca- 
 k  Diff.8  iM4hU  non  law  tellcth  vs  ,  that  ^  fcrv  of  of  them  are  found  without  that  fault 
 
 miMnutinglif-Cd 
 mwiiurdicMntqMidClnKUtfrf/!mpltcif*rmt4tiifudtf*mttMMtt,ii0Mp4mc'$jSniiU*viti»inu*ni^ 
 
 host 
 
ofvmes.  io;9 
 
 Jiow  (hall  tlicy  be  dcpriucd  hccrc  of  the  cxcufc  of  their  filthinefle,  if 
 they  may  fay.  Wee  held  irarriage  to  be  honorable,  but  it  was  not 
 law  iuU  ior  vs  to  marry /But  the  words  do  feiue  to  take  aw  ay  from  al 
 adulterers  and  fornicators  all  cxcufe  of  fuch  vndcannes.  They  muft 
 therefore  be  taken  to  affirme  indeedc  that  which  they  fecme  to  do, 
 tliat  ruaruge  isbororahte  in  nil  merit  And  fo  doth  7hecfhi/a^i^^2- 
 rently  expound  it,  ^Hefajth  vot  thaiffi^r$fge  is  vrjittirgftr  the  cldtr  lThi»ph.mir,y 
 MKiifii o>Jc/jf0rjofjgweftyiffit hcHfiia^/efcr a/l^thcv^hv^iihiW  hec  ex-  ,',1^,1"/^,'^*/," 
 pound  thole  words  ifiM/i^  as  importing  "  euerjf  vaj^ffdnt  tiUtimet.  *riktu  n:,-u,,(»n^ 
 But  MjBtJhcp  bf  ingcih  vs  to  the  Grammarjand  teJIcth  vs,  that  the  "lllT^frtdmlT 
 ndteUme  beingfutwithout M/nhfiantine^mftJiintrtfe (tnJirtMun  hane  d^»idic,MM[,d 
 thtJ7verd(thngs)toyy:edyki:hitt  Full  wifely,!  warrantycu,  and  with  J;!^,",.''*' 
 flreat  $kill:as  thcueh  whcrcthc  Apoftle  laith/v'x  iv;raajv  S  vvaoij,  "  f''' "»•"•'"'«» 
 wee  arc  not  to  tranllate,  thtre  ts  not  kncif  ledge  mall  men,  or  aU  men  tncHu,&quntM 
 haue  not  krtowlc  dge^  but  rather  there  is  n»t  ktifiwUiige  in  a II things  ,  be-  q?''^*;  j-_ 
 caufc  the  adie6iiuc  is  there  put  without  a  fubftantiuc ;  and  where 
 the  Apoftle  faith,°  «'  }af  Tiunuy  h  ^i^tg^  wc  fhould  not  fay  all  men,  « i.TMlji. 
 but  a/l  things  h/fue  nttfaitk  :and  where  he  fay th,  ?  iSiii  JacxoKivTi-  pi.Tiia.i.f 
 Xt/lpov  vTiifTianuy-,  wee  fhould  not  tranllate  ythoganehimjetfe  a  tt" 
 dtmftionforallmenyhmjerallthmgs,  bccaule  mthefc  places  the 
 adie6liue  is  put  without  the  f  ubftantiue ,  as  in  infinite  other  places 
 It  isjwhere  notwithftanding  it  muil  neceifarily  bee  vnderftcod 
 tioioi all thtrgs  hnitfallmtn*  Itisnot»4^tf«then,ashe  obicftcth 
 tovs,butplainefrcnzie,asitfecmeth,  tnatmakethhimtovlc  thefe 
 blind  and  ignorant  cauiilations,  and  the  places  of  Scripture  which 
 C^/.?^rr/^w^hathalledgcd  acainfl  their  vow  of  contincncie,  flandc 
 fliU  firmc  and  furc  for  ought  that  he  hath  beene  able  to  fay  againft 
 them* 
 
 1  o.    W.  Bishop. 
 
 The  Scripture  being  fo  hdrren for  htm,he  fidU  belike  rectmpence  it 
 with  the  abundant  tefttmonie  cfantiquttie  mfduour  cf  hts  caufe  \  but 
 §b  vr.bappte  chance,  hec  hath  cleaneforgetten  in  this  ^nejfion  the  record 
 of  the  auncienL  Church'.what,  was  there  not  one  Fathi  r,  who  withf  me 
 we  brokenfragment  ofafcntenceorothir,  wcuidereletne  jcu  in  this 
 jour  combat  againji  the  Few  ofChaflitte  ?  /  willhclfe  jou  to  one,  but  I 
 feare me,joM willfatrcc thanke meefcrmjpaines :  tt  tsjuch  a  §re,^s  ts 
 
 ZJvv  3  neither 
 
nejther holy ntr father yttHt the ^nnctent  Chrijiian  Epicure  louinian,  » 
 »jt<»,4/S.Auguftinc  hath  recorded*  and  S,lcrome*  ^d$d  ho/4  that  vir 
 "^tdvHit  *'    f '"^  f*^  ofprofejjedperfoHS/nen  and  women,  rvas  no  better  then  the  con* 
 *Lib.i  etntrd      finencte of  ths married. So  that  many  profejfed  virgins  heleening  htm 
 '**"''  did  marry,  yet  himfelfe  did  not  marry,  as  Fner  Luther  did :  net  hecattfe 
 
 he  thought  cbajiitie  Jhould  be  rewarded  in  the  life  t»  come, with  a  grea  - 
 ter  crowne  of  glory :  butbecaufe^wasfitfortheprefentneceffny^  to  a- 
 fioyd  the  troubles  of  marriage  :fee  iuji  the  very  opinion  ofM*  Perkins 
 afjd  our  Vrotefiants*  'But  this  herejy, faith  S;  Auguftin  tn  the  fame  place 
 wasqutcklyfHppre^edandextingutJhcdjftwasnotable  to  deceine  any 
 *  I'K  i-rttnc.  ii  e„f  eft  he  7nefis ,  ^»^  /«  another  place  thus  *  hefpeaketh «/  louinian. 
 Holy  Church  moft  »aithfully  and  valiantly  rcfiftcd  this  raonfter.  So 
 that  no  maruellifthat  M.  Perkins  couU^ndefmallreleefe  in  anti^uitie 
 for  this  hts  ajfertton,whichthe  befiofthem  ejieemed  no  better  then  a 
 mpnfirousfacrilegioutherefe,  , 
 
 R,  Abbot 
 
 How  fimply  M,  Bifhop hath  dcaltin  the  anfwcring of  the  Scrip- 
 tures allcdgcd  againft  liira,  we  hauc  very  well  fecne already,  and  it 
 hath  been  made  appeare  to  him  that  wc  want  not  teftimony  of  an- 
 liquideforthcapplyrngthercofinfuchlbrtaswcdoe,*  Albeit  wee 
 freely  (ay  to  him,  that  our  faith  rcftcth  entirely  vppon  the  word  of 
 God;and  where  God  hath  fpokcn  plainly  to  vs,wc  will  not  fulpend 
 ourafl'cntvponqucftion,  whether  men  thinkc  the  fame  that  God 
 hath  told  vs.  If  men  haue  giucn  tcftimonic  thereof,  we  take  tlicir 
 witnclTe  and  vfc  it :  if  not,  wc  fay  as  m  another  cafe  Cyprian  doth  ; 
 a<^7/^r.li&.l.ff•J    ^}Veearenottolookeferthetefii?noniesofminy  where  we  haue  war- 
 w.«/»'"f/"-     rant  already  from  God  himfefe^  and  with  the  Apoftlc  Saint  VanL 
 kum»M,  tUm       D  Let  God  b:  true,  andeuery  man  a  lyar.  In  the  meanc  time  we  do  but 
 
 ^Mrtil  '^"'*'"*  ^"ff^''  ^-^'  ^^M  '^^"  ^°  ^&°  ^%  ^f''°^'  ^^  thefiockesfor  correaio^,not 
 iRom.  }.4.  imaginmg  whither  he  goeth,and  like  the  poore  fifh  to  dally  &  play 
 c  Prou  7.: ».  ^•j.j^  jjjg  ^^jjg  wherein  hec  rcceiucth his  ownc  banc*  Hcc  (porteth 
 himfelfe  with /«^/»i4ff3  and  inthecau(cof /^/»;»MMWcbring  not  d 
 broken  fragment  of  a fentence  of Jontefather^hutin  A  maoner  a  whole 
 Church^and  no  meanc  Church,  but  cuen  the  Church  of  Komc,dc- 
 fcnding  and  maintainmg  that  virginitte,  ofprofe.Jfrdperfon/ifno  bet' 
 ter  (with  God)  then  the  continencie  of  the  married.  The  old  Church  of 
 
 Rome 
 
ofvmes.  ro4i 
 
 Rome  condemned  the  do£trine  o^i^entdntts,  which  was  the  fame 
 in  tftc^  as  before  I  hauc  faid,  that  the  Church  of  Rcmc  now  main- 
 taincch.  I  he  old  Church  of  Rome  vphelJ  the  do6^rmeof  Itf^mM/t, 
 which  was  the  fame  that  wee  nowc  defend  againft  the  Church  of 
 Rome.  1  his  matter  ( gentle  Reader)  hath  bene  declared  beefore  at 
 large '^  in  the  anfwer  to  ^,5//2'<>/?jEpiftIe,  and  tliithcr  I  refer  thee  d$#a.f. 
 for  the  full  vnderftanding  of  it.  Here  I  will  oncly  briefly  remember 
 thee,  x\\dX.%hedo^nncotHicrome  againft  loftinUn  found  gcnerall 
 oppofition  in  the  Romane  Church,  and  howc  fcandaloully  and  of- 
 fenfiuely  it  was  taken,  his  owne  words  may  giuc  vs  to  vnderftand, 
 when  in  his  apologic  he  faith, «  Agreatojfcuce^  the  Churches  are  o-  tHi*r>»^pti*g. 
 uerthmfHCy  the  world  cannot  tihide  te  hettre  it  th^t  1  haftejaide ,  that  /"'••l'''  *^'*^:  '* ' 
 virginitie ii more fure  (or  hcly)ther.  marriage  It  was  no  liiiall  mat- r^^JjIII^/lyinT 
 ter  tliat  made  him  thus  to  fpeakc;  to  hold  that  virgimti:  is  mere  h»N  '«''>.•'*• -*'• 
 then  marriage,    was  then  taken  to  bee  a  doCtiine  pernicious  to  the  iimtAumd.xmm 
 Church,  and  the  world  could  not  brook  the  heanne  ofit.Somc  pri-  'JJ'"*^'^'*'"* 
 
 -  11-11  •       r-        I        •  *     -I   q"*"* —'f'^ 
 
 uate  perlons  were  inianglcd  with  the  conceit  ot  it,   but  it  was  moft 
 hairioully  taken  when  it  came  pubhkly  to  Sec  defended.  And  albeit 
 StriciHs  tiien  Bifliop  of  Rome,  a  fuperilitious  &  vnlearned  man,thc 
 firft  for  ought  appeareth  that  fought  to  giue  way  in  the  Church  of 
 Rome  to  tlic  dregs  ind  filth  oiO\^.or.tanusy  whicii  that  Church  had 
 before  condemned,  albeit  1  fay  thisjlr/rw/withfomcfewofhis 
 owne  packe  haddc  giucn  (cntencc  againft /ci^wmw,  yet  fo  little  did 
 hisfentcnceauaile  with  the  reft  of  the  Clergie,  zstlut  Hie  rcmc 
 found  himfelfe  much  aggrieued  at  their  taking  parte  againft  him* 
 His  words  arc  plame,  ^  Though fecular  men  thinks  mush  that  thej  are  fibid.fmbinitUM 
 fHt  in  lower  flace  ihenvtrgineiy  yet  1  maruellthat  Frit  (is  and  Adcnkfs  J,'.*l'„''/,M"'«r  . 
 and  continent  perfons  do  not  commend  that  vhich  th:j  do  Thej  contame  rtgradmfe  fjft 
 themfeluesfro  their  wines  thh  they  m.^j  imitate  the  chaftitte  of  virgins,  Z't7rd',fTc'i& 
 and  Tvilthey  haue  tt  that  marriedwomen  are  the  fame  th.it  virgir.s  are  ?  ""-'Wo;  <tr  ttnu 
 Hereby  it  plainely  appeareth,  that  howfoeucr in  praftile  they  hadde  "/"^'Jlj/l",!,'"/* 
 yecldcdto  thcdecrce  oi Sirtcitts,   and  to  thofefancics  which  then  CMjirar.tf.abv'it 
 werefomewhatgrowne  as  touching  finglc  life,  yet  they  retained  ,','^J^{**^J,'„|]]|,'' 
 ftill  the  fame  ludgemen:  and  opinion  of  dc6^rine ,    that  V  irpinine  \fj^''lf''/'if't^ 
 andmarnageforthemfcluesmadcno  difference  at  alhvithGOD,  ^niM'^tlJd 
 howfoeuer  the  one  be  more  conueniet  then  the  other  for  auoiding  '"^"'"• 
 the  diftra6lions  and  troubles  of  our  prclent  Lfe.  For  the  reft  look  to 
 the  place  before  racntioncd,which  1  hope  wil  giue  dice  ratiif..6iion 
 
 Vvv4  as 
 
I042  OfV&rves, 
 
 as  couching  this  whole  matter.  As  for  Z/«/^.'r/ manage  hce  haJdc 
 
 troundcs  fufficicnt  whereupon  to  fatisfic  himfelfc  in  chat  bchalf,and 
 cttcr  were  it  for  a  great  number  oiM.  Bijhops  copeihiates  to  do  as 
 Luthfr  did,  then  to  praftifc  that  fiUhincfle  which  vndcr  cobur  of 
 continencie  they  now  doc* 
 
 II.  W. Bishop. 
 
 "But  M-  Perkins  hath  4»  argument  that (haUneuerthflejfe  dsmon- 
 (irate  thi  vtrc  tfperpetuaUchaflitie  to  be  iittotlerable,  Ftr  (faith  hes) 
 this  V3we  is  not  f/tthe power  ofhimth^t  voweth  I  for  conttnenci^  is  the 
 gift  of  Cody  whogineth  it  not  vnt§  <//,  tmt  vnto  whom  he  wtlly  when  he 
 willy  and  as  long  as  he  will.  *Andifwe  oVieU  ^th^t  by  prayer  andfafitng 
 the  gift  ofcontinencie  may  be  obtained  of  God ;  he  anfwerethythMt  it  can- 
 noty  becattfe  it  is  not  necejfiry  to  fa  ■  nation ,  tVe  reply  y  that  it  is  neceffarie 
 for  all  thim  that  haue  vowed  chaflitie,  xAnd  be  it  fo, that  Godgifteth  it 
 not  vnto  all, yet  doth  he  certainly  gine  ittojomeyfor  otherwife  theycan* 
 not  k^epe  their  vowesybut  to  the  a^onoftr  of  Go  d^mdto  their  owne  d^m 
 nattonJho'4dbreai{ethem, 
 
 xAniwe  onely  teach y  thatfomefuch  who  haue  vowed  chajiitiey  could 
 l^epeitlfo  that  the  argument  is  very  childtfljy  and  too  tooweaketoleadt 
 Mny  wife  man  away  from  the  holy  andauncient  do^rine  of  the  churchy 
 
 R.  Abb  OT, 
 
 A  very  fimplc  rcmonftrancc  doth  M,  'Btjbop  here  giuc  vs  to  lM, 
 Terkins  his  dcmonftration.  The  ground  of  the  argument  ij  this,that 
 to  make  a  vowe  of  that  wliich  by  ordinary  prouidencc  of  G  O  D  is 
 not  in  our  power,  and  wherein  wee  hiUe  no  alTurancc  of  the  extra- 
 ordinary gift  of  God,  is  an  intoUerable  prefumption^a  wilfull  temp- 
 ting of  God,  and  a  (eeking  to  bind  his  gifts  to  the  headlong  rafhnes 
 of  our  fancies.  What  is  he  but  a  mad  man  that  will  make  a  vow  to  go 
 h  ^oliit'i.    ^°"  ^^  headjor  to  flic  in  the  aire,or  *  to  ftay  the  Sun  as  lofuah  did, 
 c  i.Kmg.r7.r-    or'»  to  dcuidc  the  (ca  as  did  Mofesy  or « to  day  the  rainc  as  Elias  did, 
 •  Ji«.r|.t*'     or'*  to  make  iron  fwim  as  Eli^eus  did  ?  Now  of  continencie  wee  arc 
 f^i»jt.'d,  w.    taught  that  it  is  a  fpeciall  gift  of  God.  Our  .Jauiour  Chrifte  exprcfly 
 t,$n  ejt  lUtH^,  ant  tcUeth  VS,  e  oilmen  cannot  receiue  thts  thingybut  they  to  who  ft  tsgiuen 
 "lIlTw^iZ*  ^^^'■«^°^«  ^  *^'y  ^^  ^^*^  '*  **  mtgiutHyeither  hone  no  wilto  it yor fulfill 
 
OfVmes.  I  c  4  J 
 
 proper gtft  ofGod^tne  thHS,atjda»oth(rfhus:  and  ihall  he tliat  liath  re- 
 cciued  his  giFc  one  way,  vow  the  performance  oi  that  which  bdon' 
 gcth  to  another  gift  winch  he  hadj  not  recciued?Butfay  they,  the 
 gift  IS  to  be  obtained  by  falling  and  praier.  Yea  but  feeing  praicr  al(b 
 IS  the  gift  ot  God,hovv  can  he  prcf  ume  that  God  will  giue  him  grace 
 to  pray  ft)r  the  obtainmg  ofthat  otljcr  gift  who  hauc  wilfully  vowed 
 without  God,and  iiaumg  receiued  no  gift  whereupon  to  vow  .'Sure 
 ly  they  to  who  it  is  not  giuen  lomctimcs  hauc  no  will  to  it,  as  we  ice 
 before  in  S.^ufims  words,and  how  can  they  faithfully  pray  for  that 
 whereto  they  haue  no  will  ?  But  it  is  true  here  which  Solomon  lauh, 
 ^  It  is  dfttarefor  a  mdn  after  the  vowes  to  makf  inquirte :  firil  to  vow    ^'  ""^  ^  • » 5 
 and  then  to  bee  tofeckc  and  to  Icarnc  for  the  keeping  of  it.    And 
 what  ?  doth  f  afting  and  pmycr  obtaine  of  God  whadoeuer  wee  hft 
 to  aske?Sliall  we  vow  to  do  as  CJ^/o/irj-,and  lo/uahyand  £/w/  did,as  I 
 (aid  before,and  then  think  e  by  faftingand  praier  to  obtaine  it  ?  Saint 
 ^uflpj  rightly  faith  '  Grdinmcrcjf^mtimcsAemeth  that  which  weAiiC,-^"^''/^''^"*' 
 becaufe  he  thinketh  it  not  conucnient  for  vs,  or  he  hath  determined  <jUAr,d»  D,mprt. 
 other wife,^  god  isfrattous  (faith  hee  j  who  oftentimes giueth  not  what  J)J'^  '"i"i-^ 
 wedcftreythAthem.tyiiaevsthAtwhtch  we  will Itke better  ^]:icTi  hcc'kiiem,f,fi.^^. 
 hath  giuen  ir.Thus  Saint  ?.:;^/,thoughi  he  befought  to  be  ea/ed efth^t  ^^^ZnZZ 
 jiingofthefiiibfthemefffnger  ofSata^which  buffettedhtmy  yctoht2i-j'F't<j''"^^''>""^ 
 ncd  not  what  he  defircd .  flicrefore  M.Terkins  very  well  obfcrueth  l',',;"^  J*'"^*" 
 that  there  are  twofortes  of  the  gittcs  of  God,  fome  common  to  all,  '  ».Cor.i  ».s 
 ind  therefore  neceflary  becaufe  he  hath  determined  not  to  bring  v  s 
 to  (aluation  without  them,  as  are  repentance,  faith,  forgiuencflcof 
 fins,fanftification  of  the  Ipirit,  which  as  God  firft  giueth,fo  to  our 
 faithf  uU  prayers  he  yeeldeth  the  incrcafe  thereof.  Other  gittcs  there 
 arc  which  God  hath  intended  to  bee  proper  and  peculiar  to  feme, 
 and  whereof  hec maketh  not  others  partakers,  beecaufethe  w.int 
 thereof  is  no  hindcrance  to  their  fal  nation,  as  arc  the  gifts  of  toongs, 
 ofhealing,  ofknowledgc,  of  wifedome,  ofvtterance,  and  fuch  like. 
 Ofthisfortisthegifte  of  continencic,  which  beccaufc  it  is  not  ne- 
 ceflary for  faluation,  we  can  no  more  prefumc  to  obtaine  by  fafting 
 and  prayer, then  wc  can  any  ofthofe  other.or  hcalth,wcalth,prcfcr- 
 ment,  or  any  fuch  outward  and  temporall  bencfitc.  We  may  allay 
 &  vfc  the  meanes  to  fee  what  God  will  do, but  we  hauc  no  promifc 
 whereupon  wc  may  certainly  rcfoluc  our  felucs  for  liicccflc  therein. 
 
lo44  Of y owes. 
 
 As  therefore  Co  vow  the  vfc  of  chofc  other  gifts  when  a  mannc  hath 
 them  not,  onely  vpon  prefuraption  by  prayer  and  falting  to  obtain 
 thcmj  is  the  part  of  abrainfickc  and  dillcnipered  man,  cuen  fo  isic 
 foramantovowcontincncic,  nochauin^rccciucd  bucprcfuming- 
 after wardcs  by  faiting  and  prayer  to  obtamc  the  gift  whereby  hec 
 fhould  containc.  But  where M.  T^erkins  anfwcrcth  that  the  gift  of 
 -continencic  cannot  be  prefumed  of  by  prayer  and  fafting  bccaufc  ic 
 is  not  ncceffary  to  faluation,  M,Sifiop  replieth,  th^t  if  is  rjecejfaryftr 
 all  them  that  haue  vowed  chafittie.  And  why  fo?For  cthervi/e  they  can 
 not  keepe  their  vowes^bitt  to  thec^piortoHrofQod  and  their  e-i*ne  eL^Tn* 
 natioy^pjould  bnaks  them,    Wlicre  wee  fee  that  UH.Verkim  vndcr-  ; 
 Ilandcthwr<'j(7dryinonerefpeft,andAf.5;/&ff;?in  another.  Mafter 
 T^erkins  intendeth,that  prayer  and  fafting  do  not  ccrtaincly  obtainc 
 anything,  but  what  in  it  felfe  and  (imply  is  necefl'ary  tolaluation* 
 M.BiJhop  will  haue  vs  thinke  that  it  obtaincth  certainly  whatfoeuer ; 
 is  ncccflary  in  refpe6t  of  a  vow  for  the  performance  thereof,    But  ^ 
 bccaufe  that  which  M,  T*erki»s  faich  i  s  true,    therefore  that  which 
 M/Bijhop  faith  is  fallc,  neither  may  we  imagine  by  prayer  &  fafting 
 to  fubic6t  the  gifts  of  God  to  the  mad  ne  lie  of  ourvowes.    What  f 
 bee  lufc  a  man  voweth  to  be  a  prophet  or  to  Ipeakc  ftrange  toongs^ 
 {hall  it  therefore  bee  neceflary  for  his  faluation,   that  God  becftovr 
 vpon  him  the  gift  of  prophecie  or  the  gift  of  toongs,  becau/c  other- 
 wife  he  ihall  breakc  his  vow/  If  we  will  thinke  this  abfurd^we  mud 
 fay  in  the  vow  of  continencie  as  we  will  in  this,  tiiat  the  gift  of  con- 
 tinencie  i»  not  neceiTary  to  faluaticn^,  but  it  is  neceflary  for  a  man  to 
 repent  him  of  his  rafh  and  headlong  vow,  to  aske  God  merciefor 
 abufing  his  facred  name  in  (b  vnlawfuU  fort,  and  to  vfe  die  meanei  ' 
 ordained  by  God  for  auoiding  the  mifchicucsofthatvovv  wherin 
 hefindcthnothirafclffeconded  and  confirmed  by  the  gift  of  God. 
 Bcccaulc  I  fay  the  gifcc  of  continencie  is  not  in  it  felfc  nccefiarie  to  ^ 
 faluationjtherforc  God  doth  not  alwayes  yeelde  it  to  the  prayers  of  ' 
 me'n,how/beuer  they  haue  vowed  it,but  leaucth  them  to  the  repen- 
 tance of  their  errour,  and  to  the  remedy  which  hee  hath  appoy  nted 
 for  them  :  and  tlicy  who  hauing  vowed  againft  marriage,  and  not 
 hauingthe  gift  cf  conancncie  do  perfeuere  therin,  they  do  no  other 
 butrcbell  againil  God;  and  not  further  their  laluation  by  keeping 
 cheirvow  as  they  call  ic,  butincreafe  their  ownc  damnation  by  the 
 pollution  and  vnclcannc^  of  filthy  luft.  Whereas  he  faith,  chat  they 
 
 cttelj 
 
tnelj  teach  thatfnch  ds  hauevirrpedchaJiitU  Cdn  k^epe  it\\  anfwer  liim 
 af  Af4jlm^i^\  to  lu/idn the  Pelagian,  tliat  where'^ChriJlfatth,  ^Ure-  ^  ^     .  ^^^, 
 cetur  n0t  thtsjaymg^  but  thtjto  whtm  it  isgiuen :  he  might  haue  Jajde ,  /-/""<  /li-?  .f«.i» 
 ^^llreceiue  not  thtsjajmg^bftt  they  that  vctlljifit  h  true  tvhfch  they  [ay.  ^" '^^^f/jff,'^,''* 
 For  if  they  chat  hauc  vowed  chaltity  can  conl'ccjucntly  kccpc,it  the  *"^'.  ^  •"  ""'> 
 wholbcucrwill  vow  it  ,is  prcfcntly  thereby  put  in  iVatc  for  the  kce-  "//""i,'/,  ".Ti*. 
 ping ofit,an<l  that  is  whofocucr  will,  bccau{c  whorocucr  will,  may  '■"/^^'rx'-rjftt 
 vow.Which  bccaufc  it  is  apparently  abfurd,  thcrfore  our  argument  ^"' 
 is  (Irong  enough  to  fatisHe  a  vvi(c  man  againft  io  vainc  and  childiih 
 anfwcrs. 
 
 j7,  W,  B  I  sh  or. 
 
 *Bftt  to  the  further  confirmation  of  thts  pohty  let  vi  heart  what  the 
 htty  Fathers  teach  touching  thepojfibilitie  of  this  vow. 
 
 -  ♦  Tcrtttllia«*<'««r<r  the  and  expounding  thcje  tvordes^    He  that  can  *LiU*mtn»i. 
 take,  let  him  take.  '  Chufe  (fatth  he)  that  which  is  good,  if  thou  fay  ♦  kut.ig. 
 thou  canft  not,  itisbcccaulethouwiltnot,  for  that  thou  mightcll 
 if  thou  wouldcft ,  hcc  dooth  declare  who  hath  left  both  to  thy 
 choifc. 
 
 Origen  vpon  the  fame  pl.tce»  *  He  that  will  take  this  word  that  is  ,v«jt.irt. 
 fetdowne  of  chaftitie,  let  him  pray  for  it,  bcleeuing  him  thatfaydc, 
 Aske  and  it  fhall  be  giuen  you,  and  hee  fhall  receiue  it :  rvhich  dooth 
 fUinely  confute  M .  Perkins ,  who  faith  ^  that  although  ve  as  1^  neuerfo 
 much  yvecar.mtobtaine  this  gift*  With  Origcn  agreeth  Samt  Icronic 
 vpon  the  [ami  place,  rrho  faith.  It  is  giuen  vntothcm  whohnuc  re- 
 queued it,who  hauc  defired  ir,*nd  trauelled  that  they  might  rccciuc 
 it. 
 
 The/ame  fongchauntethGrc^oric  Nazianzene,  which  is  of  three 
 k$nds  ofEunuches ' .  •  o  r  < « ?  r . 
 
 Saint  Chr\'foftomcy4<.'A,  It  ispoffthle  to allthemwho  make  choyfe 
 •fit :  andfurther addeth ^that  ourSauiour  Chrtft  himfeifedothfr»i$tr 
 it  there  after  this  fort :  Thinkc  with  thy  felfc  if  chou  liaddcft  becnc  by 
 nature  an  Eunuch,  or  by  the  malice  of  men  made  one,  what  woul- 
 deft  thou  then  hauc  done,  when  thou  fliouldcft  both  haue  becnc 
 depriuedofthatplealiirc,  and  yet  not  haue  haddc  any  rccompcncc 
 forthypaine.  Therefore thankeGod,*licecaure  tliou  fbalt  haue 
 a  great  rcward,ajid  a  glittering  crownc,  ifthouUucfo  asthcy  murt 
 
 dec 
 
1 046  of  Vetoes, 
 
 do  without  any  rcward:yct  (y^i/A  he  )  thou  mayft  do  it  more  eafily, 
 fafdy  and  plcafantly,  both  bcccaufc  thou  art  fortified  with  hope  of 
 rccompcncc,and  alfo  comforted  with  a  vcrtuous  confcience. 
 
 Wc  rvillvcrap  vp  thisfoym  with  Saint  Auguftinc,i»'^#  Mreillj  con- 
 fute th  LMaJier  Perkins  by  many  reafons  and  examples :  Lib.2 .  Dc  a- 
 duItcrinisconiug.cap«i2.Etdcbonoviduit.  cap*  20.  ^Andvppon 
 the  TfalmCi  An  httndreth  thirtie  jeuetty  heeyeeldeth  another  reafon^ 
 Tvhygodmll more  really  ajftfi  them y  faying  Hcc  that  exhorteth  thee 
 tovow,willhelpc  thee  to  fulfill  it.  *y^ II  which  beauenly  do^rine, 
 heecanfett  ts/pirituallyiudged  (  as  thety^pofile  fpeaketh)thecarttaU 
 man  cannot  vnderfland :  and  therefore  OMafier  Perkins  beingperJwA 
 ded  that  few  canne  Hue  chafily  except  they  marrtCy  auoucheth  that  this 
 XJowe  doth  brtngforth  innumerable  abhemtnafions  in  the  worldei  not 
 the  hundrethpartfo  mame  as  the  flejhly  htretickfs  imagine  ,  and  out 
 of  flying  and  lying  tales  report  and  bruit  e  abroad.  Nay  I  dari  affrmcy 
 that  lette  tho  authenticall  %ecordes  of  our  Realm^bfe,  well  per- 
 ufedy  andyoufhallfinde  more  lerrdfilthie  lecherie  to  haue  beenepraUt^ 
 fedbyMinifiers  and  thetr  wines  this  Ufi  age^  thenwas  in  athoufand 
 yeares  before  by  all  the  Catholtcke  Priefts  andreligiousperfones  of  tht.  \ 
 Land. 
 
 This  mayferuefor  a  reproof e  of  all  that  M.  Perkins  obieEleth  a^ 
 gainfl  the  Vow  ofchcjiitie  I  afterwarde  the  man  would Jomewhat  reafon 
 the  matter  by  (hewing  how  he  condemneth  not  chajittte^  yetfaith^    thai  \ 
 marriage  is  better  then  ity  in  two  reJpeBs.    7/  louinian  was  reputed  by  \ 
 the  harnedft  and  holieft  fathers, a  I  'hriflian  Epicure  and  a  menftery  be**^  \ 
 caufe  h:  durfi  make  manage  equalltvtth  virginttw.whatPiall  thts  man 
 be,  whofayth  it  is  better  ?  His  reafons  arefo  childtfltythat  by  the  Ukeyott 
 mayprooue  durtto  bee  betterthengold :  wherefore  Iwi&notflandvpon 
 them. 
 
 Hee  neuerthelejfe  afterward  ccncludethj  that  one  maypnrpofe  con- 
 flantljwithhimfelfeto  hadafnf/e  lifoy  but  foy  as  he  may  change  vpon 
 occafion,  and  this  to  be  a  counjell  of  expediences  but  not  cf perfeBion* 
 
 Lajily,that  if  any  hauing  the  gift  ofcontinenciedoe  vow,  and  after' 
 wardmarrie  (thsgft  remaining)  tky  haueftnned :  which  is  flat  agatnji 
 hts  ownefecondrtTlty  which prohibitesvs  to  Uefeourlibertiey  and  tc 
 make  any  thing  vnUwfnlin  confcience, which  Chrifiian  religion  leauetk 
 dt  Itbertie,  ^ 
 
 R.  Abbot! 
 
of y owes.  1047 
 
 Rt  Abbot. 
 
 Hoij fathers^  faitli  M,  Bi/hfip^  and  bcginncth  hrft  of  all  witli  an 
 herciickc,citing Tertulltans bookc de  ^UoHc^amta^which  s^sHtercm  ^ "'"''"' ''  ^,*"- 
 tcflifietlijvvas,'  n-nttenpurpofely  ^tgatnft  the  Churchy  He  manifcllly  uuJllZrfl'E*- 
 abufcththc  words otClirirt;  and  whereas  Chrillfauh,^  Hethatcan  '''fi'"  "'^'•"*'- 
 
 I  ■       I      I  ■  I  -  Ii4mina,(itpi4diiili  ■ 
 
 recetue  this, U t him recetue it,  to  note  t hat  cucry  one  canot  rccciuc  K  a,Jtptrfc/ui:»'id* 
 as  bdbrc  he  hath  i3iidiC.''^llmcnrecei(icmtthtsfayim,i>httheyto  who  ""*'"}'/' ^^""'i*- 
 
 «       r      '       '1     I  III--  I    ^  mm, ire. 
 
 ft  IS giH^nlhc  iotcutiii^lW  cucn  againlt  the  haireco  lay  tiiac  cucry  i)Mct..'9.u 
 :  niancan  rccciuc  it;^,;,^^^/]'- Saint  Hurtme  i'zhh  well  concerning  '^/j^^^',\l,^j^,r. 
 \  ihofewords^  If  aLt_yf,fjo,tcvtrgimyOur  LordChnfirvouidneucrhane  iouiniM.Si»m- 
 JatdyHethatcanreceiHcttylethiwrccctHe  tt.  Now  the  truth  is, that  ^'^tZn'^'^l'J'Jif- 
 tliehercficotyl^((?.';f«««/wasroplaulifelc,as  thatitdid  wonderfully  ■•*'  d.ur,x,^-f 
 inrinuatcitlclFeintotIicunndsofn)cn,&  the  Fathers  andBiHiops  'cr/rTi'd^M^l's 
 of  the  Church  grew  aftcrvvardsloctnnes  to  fpcake  in  tl^e  fame  fort  ^♦"/^«'»«/'"-|- 
 as  TtrttiliMtt  in  bchaltc  thereof  had  Ipokcn  agamft  the  Cliurch.Tlic  ]j]^afl'^l!!,T'li!uf 
 Church  then  pleaded  a  ncceliitic  of  niarriaee  and  fccond  marriaec,  ^'■'^^'^  '*""  '"- 
 tbecanfe  ofthewprmtty  oftheju/h.  This  Tertullian  cxagitatcth  in  the  f»n>tMr,irc 
 place  cited  by  A/'.'S</Z'(;p,anddcridcth  the  allegation  of  it.  For  an-  ^'^^^'""'^ 
 fwcr  hereto  iie  laidc  that  ^/r  whs  not  now f9r  Any  man  to  fay  he  could  rot  /  •,';>  c^mtftr  f 
 beare  it  bec4ufe  he  by  whome  it  is giuen  tobeare^willnH  he  w/int/Kgfor  i'','„''d!''}'sHl^' 
 hisp4rt,How  long  (faith  hecj  pj^l!  we  pretend  the flepj,for  that  Qhnji  ducnufMrnur 
 /attb,rhefli^  ts  weaki^.But  he  Jet  before  tt.  The  fptrtt  ts  ready,  that  the  ZZ^^ttl 
 jpirlt  may  overcome  the ficjb ,  and  th.it  whtchis  weakemayyeeld  to  the  f'^->-Stiiprdr'i(u 
 firongfr. This  prcfumption  he  buildcd  vpon,  that  God  would  net  uuvTZHl^ju- 
 be  wanting  to  them  togiuc  ablcncflc  tocontaine  who  did  cdcuour  ■■^^»*  <:*rry,m-ox .«. 
 tliemfelucs  for  the  obtaining  of  it.Which  being  then  prcliimcd  6c   'jtiVLl^i      '^ 
 difputed againft the  Churcli ,  may  giuc  vs  hght  what  to iudge oi  u^J,Ti"Jtu 
 fuch  fpeeches  afterwards  vfcd  in  the  dodrinc  of  the  Church  .  For  I'f'a^t^vai , 
 this  conceit  much  prcuaikd,  that  albeit  Chnft  had  faid,  ^Uraeue  Z'i^„''^f'l*!' 
 
 trtdren* 
 
 tnttMit 
 
 /'l>,iU  . 
 
 not  this faytf^g^bnt  they  to  whom  it  isgtuen,ytx.  the  rccciuing  thereof  <t'  ' 
 is  giuen  to  them  who  by  prayer  aike  andfcckc  it  at  God  hands.  ,''//'[5»,''  "*  '  " 
 And  thus  Origen  for  anfwcr  to  lomc  that  laid,  that  they  wtre  wtlUr.g  - 
 to  centaine^but  could  wor^faith  as  t^M.Bifljop  allcadgcth  %  He  th.ii  w  I 
 recetue  this  word  th4t  tsjet  dowr.e  of  chajlity  let  htm  aske  not  dott  bit'g 
 tfthatwhtch  isfaid,  Euery  one  that  asketh  recetueth.     'Qxxt  Origen 
 Wel kncWjif  he  had  rcmcmbrcd  it,  tJiat  though  euery  one  that  a<k:th 
 
 recck- 
 
1 048  of  y  owes. 
 
 recaueth,  yec  cucry  one  rccciucth  not  tlie  thing  which  hcc  asketh, 
 
 bccaufc  we  ^  mt  knowing  what  to  pray  as  ree  ought  ^  do  lomctimcs  ask 
 
 hRoro  -;  «C-      thofc  things  which  arc  cither  vnprofitable  or  vnncccflary  for  vs.  It 
 
 is  true  that  the  prayer  of  the  faithful!  neucr  rcturncth  cmptic  5  but 
 
 yet  therefore  arc  we  taught  in  our  prayers  to  fubmitour  fclucsto 
 
 thewillofGod^andtofay  with  our  Sauiour,'  Neuerthehjfe  not  at 
 
 I  ,'ac.i6.jt9       Iwillybht M thoHwtlt he doHei\:iCC7ixScGo6ifX.hou^\^  hfchcarevssl- 
 
 D^^€ijln'!!nfiocr  wAj/csfor  OUT gtodyjct doth  *tot  hcarc  vs  alwayes  succor dittg to  onr mil. 
 
 ad  voiunt*uf»'fi  j3ccau(c  therctbrc  the  gift  of  continencie  is  a  (i)cciall  eifTwhich  God 
 
 tAtem.  hath  not  left  nidiiicrcnt  to  cuery  man,wc  may  not  vpon  ouf  praicrs 
 
 1  o.tpn.inMat.    j-cfoluc  to  rccciuc  in  particular  that  cift,^/?'''  ^ ^  wc  hauc  no  warrat 
 
 d:thhiHfmod<p,^-  in  particular  tor  the  obtaining  ot  It.  Andf/"^'*  iuld  C>r/^^»himlelfc 
 
 c,p:ores^ut^-^dt  ^         occafion  wcll  difccme,  when  hee  faith  that  our  Sauiour 
 
 liter  etjiitmtjtrt        [  t  n  i 
 
 <,:>, iM ntnftcMndH  ^  repToueth fuch  mafters  as  crmllj  andvKmercifallj/ ,  fvithoHt  weighing 
 
 'jfmZmhfiluuf'   thejirength  of  their  hearers, do  enioyne  them  things  beyond  their  forcer^ 
 
 cj  ;(f  Auditniti,itd    as  they  (laith  he)  who  forbid  to  marry  ^and from  that  which  is  expeduttt 
 
 7'^'inilngHnt'vt-  doforce  men  toapuritie  or  deannsjfe  more  then  needeth^who  alfo  teach 
 
 f»iA  q:,iprMi>ent  ffjgfff  fg  abjiaifiefrom  meates  and  by  the  wordcfthetr  expofttion  do  bind 
 
 "c^l^d'txffditAd     other ffich  burdens  to  which  they  f^ou/d  not  at  a/!  compelfaithfnll  men, 
 
 'i'nlt'TrnZtr  ^"^'^i ^'f^*^'  ^^^  willofChrifiyfaytngj CMyyoke  tsfweet andmy  burden 
 
 qti  etuim  doctnt     light\and  do  lay  them  by  their  word  and  de^rine  vpon  mens  Shoulders, 
 
 "lulXl'm'mUi  ti  ^''^^"i  fhem  downe^and  caufing  them  that  are  n:  t  able  to  beare  them^to 
 
 ^it*  n»n  cmnmo  »■  fall  vnder  the  waight  of  their  htany  comandemerts.Thus  fpake  Or/gen 
 
 TaM^A^rd'^vcr  agamft  thcm^who  notwithftanding  allcdged  for  theii^cluesjas  wcc 
 
 i,Hmexpifiuo;H     hauc  fccn^tlic  fainc  that  he  laith  in  the  other  place,  tiiatGod  of  his 
 
 Sri  voTi^rX   P^"^^  will  not  bee  wanting ,  and  tiiey  that  askc  fhall  rcceiue  of  him, 
 
 chrtfttdiccntu,  ix-  And  if  It  bc  true  which  hcc  faith  in  thoie  former  words ,  then  there 
 
 f^^r»n''Sm(Hm    was  no  cdufc  for  liim  hcrc  to  blame  tliofe  teachers  tor  laying  too 
 
 'u»e  tfi,&  ir^P'-    heauie  burdens  vpon  men,  becaulc  they  might  iultlyanfwerashc 
 
 TdVerblmfJZ,  doth ,  that  the  burdens  were  not  to  bee  accounted  too  heauie ,  for 
 
 ftpcrhumcrciho-  that cucry  onc that askcth may  rccciuc  ilrcngth  forthc  bearingof 
 
 7i>'''T'c''*d'er"f4c,.them,  But  bccaufc  he  iuftlyrcprooueth  thofc  teachers,  therefore 
 
 '"-.rsfuhpon.ur,    j^^  giucth  to  vndctftand  that  M.Verkihs  iuftly  faith,  that  though 
 
 lirumetiq^ty^inM  canHot  bcc  uouDtcd ,  that  lomc  by  prayer  obtainc  the  gift  of 
 
 U';e.i  >-,(,„  fup     continencie,  yet  it  is  not  yccl  Jed  to  the  prayers  of  eucry  man, 
 
 and  many  though  they  pray  ncuer  fo  much ,  yet  rcceiue  it  not. 
 
 As  for  Hieromes  words  they  fhcw  which  is  the  way  to  obtainc 
 
 it ,  but  doc  not  fay  that  that  way  will  bring  cucry  man  vntoit. 
 
 It 
 
 rH.-,t. 
 
OfVffWes.  ,049 
 
 ^ItisfiueHtothcmthAthMMe  ^isk^dit ythath^uetUjiredtt  ^th.tt  h.xue  mi\„n-.:  si^tu 
 UboHredtoreceiue  it  y    but  it  tollovvctli  not  that  it  is  giucn  to  all  ''  n>"'"-'"'l* 
 that  do  fo.  Hccxprclly   dirc6ietii  his  fpccch  againft  ihcmvvho  V/Jl'llZjJvt 
 thought  that  cither"  hjUL^lUc^inic  or  l>y fortune  and  chance  tucw  ^^'n''"'*" 
 rccciucd  tills  gift,and  lhcweth,thac  not  lo,  but  by  prayer  and  labor  "  ">  ^  ^""''  ?»'» 
 they  that  hauc  ic  do  attainc  ir.     But  if  all  might  lo  obtainc  it,  there  '^iZtl^^i^l^ 
 were  reafoii  ot  that  aduertifement  whidi  hcc  giucth  prcfcntly  ''•"'' 
 after,*'  Chrt(ifa$th.  He  that  canrccct-ie  it  lethtmreceweit,that  eutry  '^ou'ju"p'ucifit 
 nun  may  conjider  his  ovoneJirenQth  prheihcr  he  he  able  to  fulfill  the  pre-  '^'  '-''^'?'"/^'"  '" 
 
 r      ■  ■      ^  r  r       '     ^        n  JiJtrelVirrl  fr  I. 
 
 ceptscfvirgMHUO-  contmencie  '.jor  ctntmencie  iiofttjelfeajlitiring  v:ru,»i,ojf>ri:,  . , 
 tht»f,aMd  a/I  reth  eu:ry  em  to  ifj  butmtnarcto  conCidcriheirfireKeth  "'"'<>•/'-'''""'"" 
 that  he  maj/rheihe  it  fvho  ts  libleto  rccetnett.    What  necdcrh  tins  t '•m  c^iUu, 
 confideration  ot  our  llrcn2;ch,  and  the  doubt  of  our  bcinp  able,  if  ^'■'"'/'"//^~,iT''"', 
 wee  may  reioluc  tlmtcucry  one  tliat  askcih  and  fcckcth  ,  iccciuctli  f"ic»,(:dcrat,d4 
 ftrength  to  be  able.     Yea  and  the  obtaining  of  tliis  ab!ci;clk-  re.  V;;?.;;';.!/"^ 
 quireth  greateilabourtlicncucry  mans ftrength can bcarcjappca-  p"'"^*":^''"  'r*- 
 retli  hy  Hieronje  hiin(clto,whoothim(clfe  confclTcthjhow  P  hard/y  "'*,!'"" 
 bj  the  hurdneffe  of  the  vtldcrneffe  he  Attained  to  the.  brtdltrif  of  tncon-  T  -^^\-^  '^^'- 
 ttnent  desires.  S  Iwaj  not  able [mih  hc)to  beare  the prottocations of  vi-  nu*  viutrum^rd* 
 cioHi  de  fire  and  heate  of  n^.t'ire ,  jihich  when  I  repreffed  by  often  fi-  '^'"ft"*''"''/"-'^* 
 
 /»•  J  n    I  II  I  II-'  nirV^tirAm,  qutnt 
 
 ftingiyet my mindrvasjttlragtngwtth thoughts.  ^  i thought r?/j fife  to  c*<mir,bru,ouhtit 
 be  amtdil  thepleafares  of  Rem:.  My  body  woj  rough  V'th  Jack^ioth/^^''f/,'2ZZhl 
 (indmy  skin  and  fit  (h  was  become  blackt'ijiil  1  weepwg^nd  moHrnina-j  'pn*i><ti. 
 Ifleptnstbutasjle.-peoppnlfedme^andthenl/aiea  my  b$nes  fcarci/y  l^sitdtr^^-nttn 
 ' uinaini  together vptu the  bare Oround,Afj drtnlee  was  c old  watt r  ard ■^""'C'P'tittiu, 
 
 J  /  I  .1  ■         II    J      -V         ,        ,  ';  C.-cruUb^mme 
 
 t  was  too  datnttc  for  me  to  h4He  anything  baled.  Jet  I  who  w.is  thus  ■/■^,»4»u,r.ttnjji 
 the  comparioM  of  Scorpions  andwtldbeafls,  yet  (in  my  mind  was  mAr.y  ^''"=j''&^-  w»r. 
 
 r   .  '     ^  -^  ;  r  J  «.     /•  .  f    rt^Ant  faces  mtri,- 
 
 fimes  prefent  amongthe  companies  of  maidens.  (JViy  face  was  pale  with  brMi,t»Tm,*,ir 
 fajltngyandmy  wind  was  fif^l raging  with  defiresm  my  cold  body  ,  ^wd  {^',J'!l'','*"''^'* 
 fftyflejh  betngnow  deadbeforemyfelfet  onelj  the  fires  and  heates  cf  cA,„i.Bbit„xtr^i. 
 ^Jis  were  fi  f II  bo  fling  within  me .    T  his  hcc  .acknowledgcth  as  tou-  ^Tu'dt'l'm'^ 
 chinghiailclFe,andii:hcinthatinuinciblc  obftinacic  againll  hm\-j'>']>""'d,r,fu^n\m, 
 (dfcyca  in  the  wilderncfle,  where  his companicwai  buc  Scorpion  s  ''7/,J"'^',/7f[^l^ 
 <5c  wild  beafts  ,yct  found  fo  great  difficulty  to  attaine  to  that  that  lie  '''•'•«"»•  '/^  vi.« 
 fought  for:  what  (hall  wc  cxpcftofthcin  who  arc  tycd  to  liuc  there  ''/"I'tfifl^'*, 
 
 ef  itimiliMm  Inn. 
 fHrtiTesmtn/tchi  afjudfri^uUvtdntw  &rt{ii4m  »l:quid  dtccpijfi  Iitxun4  J(t  lUti(itltrtli0,^e.fe»rfi*nt,mrdnlmm  f», 
 ciud  i^  ferarum  fdf'e  chortitnltrtrdm  fMtll*ritr».  Psliibtnt  »r*iitw^i&  mtnt  dr/idtn/  <  dftm^it  inj'n^fjt  <tTftt,^_ 
 iMtehnnmtfnfmM"*  nun  c^rni  fr *ft»TlH*  f»U  ibidinmm imtndi^bmUHkAM . 
 
 I  where 
 
lofo  OfVmes. 
 
 where  there  is  ftilicadingoFoile  into  the  fire,  and  occafions  migh- 
 tily to  prouoke  that  dcfirc  which  fo  mightily  prouokcthit  lelfc 
 where  there  is  no  occafion.  Yea  wherclocucr  men  liuc,  there  is  not 
 one  of  a  thoufand  that  can  yccld  himiclte,to  the  doing  or  fufFering, 
 of  that  which  Hterome  dcfcribcth  in  liimfelfc ,  and  therefore  tb  ' 
 vowing  ofcontinencic  is  no  other  but  cucn  as  the  calling  of  a  mam 
 felf  into  the  fca,  where  though  Ibmtimcs  men  find  meancs  to  kt^ 
 yet  there  is  certaine  and  apparent  danger  aqd  hkchhood  of  beinj 
 drowned.Now  the  words  ofHtereweiccmc  to  be  but  the  imitatio 
 oi^regorjKaz^iavK.iney'VihozshechAnteththefamefo^gytoyi^cAli 
 ':^/.cumaHditrii,  Btficps^hnCc.iois  to  hauc  the  iauic  anfwer.Haning  rcic6led  thoft 
 ■:r!'' Ko1v»*fr«';  d^  faii^ics  of  deftiny  and  fortunejas  alfo  the  opinions  ofmens  free  wif 
 r ,/» 'ift  &ys  q*i    for  making  themfclues  chaft,hce  faith  it  isgipten  ^  But  addefiiith  h< 
 i'/XStr'''''  itisginentothemthatArewiUtni  tott,  &bjtnclinattoncf  mwde  4iri 
 c  ibii  projifitum^  thereto  caned.  He  faith  that  thci  e  mnft  be  in  a  man  a  will  and  incW 
 luch!'dlJt7m'^'  nation  for  the  obtaining  of  in,  but  doth  not  lay  that  euery  man  tha^ 
 ,i»,ddam  btne^cii  hgth  z  wiU  to  it  doth  obtainc  it  wliich  is  the  matter  here  in  queftioi 
 'itw/f -"cXX  Yea  he  maketh  that  ^  rvili  whereby  it  is  obtained  a  Ipeciall  gift  ol 
 ,,  ,   GodandwhoUyhiseift,  fo  that  they  who  haue  not  this  fpeciall  will 
 
 \,ChjyLtnMalho..      ,    .        ,      _  iii'i  i  1*  r        ^  ' 
 
 O'.Hu datum eji    inipircd  otGodjthough  they  iiaue  vowed  a  thouiand  times,yct€a 
 
 g-^'j^or.tetdehguT  j^gugr  prgy  Qf  labour  cffcftually  for  the  obtaining  of  that  whici 
 
 A-ixiionobutp;ii   they  haue  vowed,  (^hrjfifiemes  expolition  wee  reiect, being vci 
 
 r£^Sp2-- Iw  "^anifeftly  contrary  to  the  drift  ot  our  Sauiour  in  that  place.He  ma^ 
 
 ^4  ft  voturnu  r;    kf  th  thls  gift  coiiimon  "  t0  (til that  will,  whereas  by  Hterome  bcfoi 
 
 /,.u /«ff<,r;o../«    ^vcelearnc  that  Chviii  tUr ctovcC&id  He  that  can  receme it, let  hii 
 
 xUff^uft-dt  '^d-.d-receine  it,  bccaufe  all  cannot  fo  do.  As  for  S  ^ufiin in  the  firft  place 
 
 '/Irir^i  m7-  ^'c  faith  fomcwhat  again  U^.'2i^o/>,but  for  him  nothing  at  all.*// ^ 
 
 t(f,medicuur,^t  nowri^tly [did Jic that CAK  receive itylet  him  tecciuiit,  butkcethdt 
 
 •'|17i«Sy!'«'!!c"l'^''"''«i»^^^w/,  lethtmmArrj:  thereby  plainly  fignifying  that  the 
 
 a  ct,n:^at.      ^  wotds  of  Chnft  do  import  that  euery  one  is  not  capable  of  that 
 
 LTC«7i.T«i"  precept  of  containing ,  and  th  ercforc  tiiat  chofe  expofitions  are  not 
 
 .\i,radti}2>n>j<u>^  true  which  M.Btfbcf  hath  brou^it  to  prone  that  they  are  fo.  The 
 
 mtta:ticr>,[f/ "  fccond tcftimonic is takcn out of a  bi?okt which, is)'  none  oi  AH- 
 
 ^iHg4mi.         ^^^j.^  ju J  fi^g  reafon  which  he  v  feth  of  husbands  long  abfcnce  from 
 
 their  wiues  by  trauelling  or  like  occafions,  that  if  in  Ibch  cafes  they 
 
 can  containe^then  they  may  alfo  for  keeping  their  vow,is  vnfuffi- 
 
 '•  cient*    ForweehauepromifeofGodshelpe  iuthe  ncceffiricsand 
 
 temptations  which  his  wifdome  &  prouidcncc  impofeth  vpon  ^s, 
 
 but 
 
of  V(nves.  10  J I 
 
 butwe  hauc  no  promile  of  his  Iiclpc  in  thofc  temptations  which  wc 
 procure  vnto  ourfclucs,  and  wherein  wee  tempc  him  by  prcfuming 
 vpon  liis  helpc,  to  go  one  way  wlicn  he  hath  direfted  vs  to  go  ano- 
 ther. 1  he  lalt  words  w  hich  he  citcth,  are  Ipoken  in  general  oFvow- 
 ing,and  we  doubt  notbutth&tin  iholethmgs  which  we  vow  law- 
 fully accordmgtoihewillandwordotGod,thchelpcof  God  who 
 hath  giucn  vs  a  heart  to  promile  our  feruicc  to  him,  will  mercifully 
 afliltvs  accordingly,  as  we  call  vpon  him  for  the  performance  ther- 
 otjbutfo  to  fecure  cuery  man  whowiltully  vowcth  that  which  God 
 requircthnotofliim,  isalpice  and  taft  of  thofe  dregs  wherewith 
 C3/<:«r4;;«jas  I  layd  before  corrupted  thedc6irinc  of  the  Church,  j^rlpl* 
 
 1 1  *t*~ 
 
 Heth^t  exhcrteththeetoWy  •pullhelpetheetcfMlMtt^hut.  he  exhor-  '•-«'-''•''/»  "• 
 leth  none  m  this  cale,but  them  that  are  able :  Be  that  ts  aklcy  let  him  umnu  „umr.cn 
 receiue  /r.and  let  him  receiue  tt,  faith  he,  but  favth  not,  let  htm  vcrv  it  J*''"V'0"F'n" 
 andvvhatisthattomcueihcetovow,  and  to  preiumc  that  atter-  urumimtftuit. 
 wards  he  will  make  thee  able?  Yca,andwhatwcareto  concciuc  iii''"^''"''^'"*,'" 
 this  cafe,  we  arc  fomcwhat  to  clteem.e  by  tyiufiwe  himfelfe ,  who  in  «««if«»t*«/.</«» 
 his  confefTions  to  God  ackncwlcdgcth  thofe*  night  illuhons  and '^"^'^'^'^/^.^J,* 
 pollutions  of  the  flcfli,  which  in  deleft  of  manage,  carnall  ccncu-  cnh*: tiMtjfim 
 pifccnce  is  wont  to  caule^which  are  fo  vnnaturall  and  lothfome,  as  ZtHi^D!^', 
 that  no  man  fhould  doubt  but  thatchaft  mariagc  is  a  thoufand  times  b>^""*:&*. 
 rather  to  be  cholcn,ihcn  to  endure  the  cuftcme  thereof,  And  if  *^'«-  j,T'.t6:T,ui','u 
 ftine  at  thofe  yeares  as  hce  Ipeaketh  of,&  in  fo  great  deuotion ,  could  '^^''^  i'r.trshu 
 notbefree  f  rem  fuch  pollution,  what  fliall  wee  thinkc  oflo  many  r«w  »!I.*,»/4t** 
 whoinftrcngthotbcdyandheateofblcud,  witheafe  and  lijHdict ^'^"^['/'^'^"'"" 
 do  vndertake  that  Popifli  vow  of  fingle  Iife,but thateucn  in  ti.tm  it  (ffiutjis,^.ni,tf^ 
 is  true  which  5".  iP^rr^r^^  faith  ,  '  r^fnm  the  Cht.rch  httni>le';f'''i^'^'''fl"'. 
 fKArtage  and  the  vrdijilt  d  ht  d,  and  theufliejiallnith  keepers  ifc  cm  u-  ^'*'^&  "nr>  dm  j^ 
 tires  tncejiuctisfe  rJor;s,feed-li>oJers^Wfnu  ns^Scdi  fniteSyCxKdalimi^  rtyjt  r  ^'^^*  ""***' 
 •fvr.cUaneftrji  ns.  And  this  to  haue  been  the  fruit  and  ti^c  £1  cf  that  ^  T<ft-Ud,x,ii4 
 vow  ofvirgmiti':  and  fingle  life,  all  ages  by  experience  hauc  found  ''^^^'tLmli.fJiuT 
 It  hath  been  alwaycs  the  trip  wherein  Satan  hath  taken  men  &.  wo-  &M"'&t'rdm 
 mentoh^dihcm  bondandcapiiuesto  filthinellc  &  vncleanefli:,  ^rV.ir"t*j<7,L 
 When  they  had  vowed  they  miaht  not  marry,  Sc  yet  i.ot  bcina  able  '"*  'l'°>^i'»  - 
 tocontamcjtlicy  naue  fallen  to  whoredome:  whence  tlicy  grew  to  Urm„uxy»^,u» 
 •lamnablc  pradlifcSjas  ^  7  ey  tulbun  in  part  fliewcth,  cither  to  hinder  t.^^^j^^"""* 
 conception,  or  to  marre  that  which  they  had  conceiucd,  or  il  they 
 could  not  prcuent  the  birth,yet  the  to  ftrangle  &  murther  the  child 
 tJiac  was  borne.Cf  thclaft  whereof  a  notabfc  example  was  fecne  in 
 
 Xxx  tlic 
 
To  J  2  OfVfft^eu 
 
 I^k7fvrl7rf-n  thctimeof(?r'^^#7BifIiop  of  Romethefirft,as  <^  HuUfrichus  the 
 ef  ji  HMa'ctcH  Bifhop  of  Au^ufta  iiicntioncthj  when  out  of  a  poole  whicli  rlic  fayd 
 rX.'f«v«/>'J"f'r  gregorjf  cAuCcdzo  bcdrawncj  there  were  taken  aboue  fixe  tlioufand 
 fifies^-p  &  infants  skuls  or  heads,  to  his  ereatmeife  at  the  fight  chereof,&  great 
 f.x  mt'M^  ,'f^\t^  repentance  of  the  decree  that  hce  had  made  againlt  manage,  bo  C;- 
 mjm,^xdZ?J"'i  P^^^^  maketh  mention  of  a  notable  abufc  of  (uch  as  profciiing  to  be 
 ntr^f-.r;^rU.f./r  Virgins,  yet  **  would  lye  in  bed  and  (leepe  with  mcn^ltil  taking  vpon 
 j.-tciH'r.^p  d!  abft.  fjjc  f  j^gf  they  were  not  defiled  by  the,yea  he  hath  written « a  trcatifc 
 t^f:Td  cidi»  caufi  of  purpo(c  againlt  the,  who  hauing  vowed  lingle  urc,yet  would  not 
 YuJ^'^pV.tZi'T'  be  witiiout  the  company  and  conuerfatfon  of  women,  euenm  their 
 jr^a^pur  'iu,t.  beds,  and  were  not  afhatned  by  abufing  examples  of  Scripture,  to 
 ii?J!^!.v/w  "colour theirlewdcourfc. He allcdgech  ^  Bifhops  and  Prielts,many 
 dtmie£topMr:ter  and  men  ofgfeat  woFtli,  falling  m  thatforr  and  by  that  occafion. 
 ^^uf.jj-ecHmmsf  Qy^f^ji^j^^  alfo  Hath  Written  a  Scniion  of  purpofc,  complaining 
 tidim  dt  %«/.ir  J.  fij^i  TtfomenprefcjJi4g  rnle  ofcontmencie^  had  nun  dwelling  with  them 
 ''ii>:u>.tjin'"f4mi  and  affirmcth,  that  the  bchauiour  of  virgins  did  caufc  fuch  Ufs  and 
 «m4f,i*/,r4f/  fcarnes  amongji  the  Vagansyns  thxt  it  w:re  better  there Jhonld  be  no  vir- 
 W^jtnti  6-  cju<iitsgins  any  more  t»  attempt  tofinn:  in  th:  like  fort.  How  often  doc  wee 
 tpifitfi&cUrici  j.^jj  jg  Hterome  taxing  the  exceeding  lightnefle  &  licentioufneflc  of 
 xtfeci  vtiitnt  m  thc  Monkcs  and  proteflcd  virgms  ot  Komc,  noting  ana  reprouing 
 pryrM^,/,  «4<i<  /Vlonkcsforbcinginfuchfort  with  women,  as  thzt^  faue  enely  the 
 g  chryfcfifir.  name  ofm^rrUge  all  things  jvsre  Itke  as  if  they  were  mxried',  reprouing 
 ^Itv^ttlhlbi  v'irginsfor bccomming ' wiHesinnam: withontany  w>edAing^yC2L  ter- 
 ttnt.  Dtrid.'rit  ^  min§^thcmpliin\yconcubhetandh(trlots.  They  will  be  {  rvirh  men) 
 &c.v'tf!(ihlcm!  ^^y^^^^'^C)*"  the fam! houfgyinth: fan*; chamber >yei  oftentimes  tn  the 
 liMftc  ne  vYgmts  Jam  T  bed,  and  they  fay  we  are  toffufpicious  if  we  thinly  any  thirg  there^ 
 frLTkinanVitof.  So  doth '5<rr/;W report amongll  the  Clcrgie  of  his  time,  ^for- 
 hHieri.dd i{^j},c  fjtcations,  adulteries y  incejls,  yea  and  thepaffiens  ofreprochy  as  hce  cal- 
 ZJ^r^^Znp*r^Qth  their  a6ls  of  Sodomiticall  filthineffc.  Of  the  pqrfons  guilty  hce 
 fi  difetd,r(,&c&  fj^y^[y  ^Xh  ej  cannot  be  bid  they  are  fo  many,  nor  care  to  be  hid  they  are 
 nuptiarum  tmniA  fo  tmpudent.  Yca,  tlic  gloflc  or  their  Canon  law  before  hath  told  vs 
 efimttrimtn^.  xh^tfewofthemwerefoundfreefromfomtcation.  Such  were  eucn  of 
 -und.fintnupf^st-old  thc  fruits  of  thc  vnmaried  Cicrgie.as  tnat  lomc  BilliQps,as  Hie- 
 vJ.7n7!i!!r!!cZ^  rsme  rcporceth^though  after  his  manner  he  fpeakcth  of  the  with  re- 
 enhhtrum^ttw  ?  proch ,  would  °'  admit  none  into  holy  orders,  vnlefle  they  were  firfl 
 I!/iT/St«L"«^ia""d.  By  the  fruits  therefore  it  appeareth,  that  the  vow  of  finglc 
 fn,,vn*  cubifHU,  life  is  no  heauenly  do6irinc,  as  Af,  Bijbop  calleth  it,  but  that  it  came 
 ^7,3«'.T/«>-  firftfr6hcU,&tendcth  wholly  thither,  &  that  the  defenders  therof 
 
 ^dli^uidexi^imtmui  ,k  Btr.  dt  etniur.dd  Cltr.tapflf.  ftfiftrnit*tUHes,  ptji  ddulcer'm.pifl  inteflM  ntc  iffd  eju'ide  d- 
 fjtd dUefutiignommidpdjfiinitdefitTit.  1  IbidNit  UttrcqtUHnt  frd mftUilitdininet^r0imp»dcnttdqi$drMnt.m.lii<yiii. 
 ddittr.vtgil.  N»H  *rdin*nt Sdttntt  nififrim  vxtwAttntrint, 
 
 after 
 
OfVffwes,  lojj 
 
 after  fo  great  experience,  arc  fuch  as  S.  Trfw/fpcakctli  of,  r»ho  hant 
 thetr  cer.jcicncct  by.rr.edwtth/i  hctiren^Sc  arc  thereby  fdij}fee/inf,  tnd 
 therefore  far  \icn-i Jftritti all dtJcin.thg.Ai  lor  that  which  he  imb^thM 
 wtre filthy  Uchtryvcould  be  found  by  a$ithenticdlrec9Yds  tfiiKintflers  cjr 
 thetr  wiftesmihts  l^fi  Age,th(»m  thetrlrtefisin  4  tbeuf^ndjieAriibee'' 
 fore^  we  muft  take  the  butas  the  words  ot  an  impudent  &:  (hameles 
 harlot,  who  being  notorious  &  infamous  to  the  world  for  her  abho 
 mmablc  fihhinefle^yet  doubtcth  not  to  vaunt  her  felfc  to  a  cbail  & 
 well  reputed  matrone  to  be  a  honefter  then  fhc,NowiW.2//5r£'^  per 
 fwading  himfelf  that  he  hath  iaid  much,  w  he  indeed  to  the  purpofc 
 hcc  hath  faide  httle,  growcth  angry  here  that  Ai.'Ptrkws  fliould  fay, 
 that  in  tvo  refpeEls  WArt^ge  ts  better  then  virgwrtteiyct  only  (lorming 
 at  it,  he  Ictteih  it  paflc,  becaule  he  hath  nothing  to  fay  againft  it, But 
 to  anger  him  a  little  more,  I  will  lay  this  to  him,that  fimply  6c  abfo 
 lutely  to  fpeakc  of  the  things  thclelues,inariage  is  better  then  virgi- 
 nitie.  1  proue  it  for  that  God  in  the  ftatc  of  mans  innocenc)-  &  per- 
 fe6^ionljid,"  Jt ishctgccdthat thentanJhoMldbehtmfelfcaltr.e.'Xhkl  nCrti  a  if 
 which  in  the  llateofrightcoulncs  (Scinnocccy  was  good  is  vndcub- 
 tedly  better  of  it  Iclf^the  that  that  m  that  ftate  was  not  good.  Mari- 
 agc  was  good  in  the  ftatc  of  innocencie,  finglc  life  was  not  gocd 
 1  Mariagc  therefore  is  better  then  finglc  life.That  virginity  is  become 
 I  better  then  mariage,  it  is  cafml  &  accidental,by  realo  ot  ih  ole  euils, 
 &diftraftions&  troubles,  which  carocintotlic  world  byfin^which 
 (liould  not  hauc  bin  if  there  had  bin  no  fin*  Let  hini  uke  my  words 
 as  they  are,&  not  crofle  nic  witli  fpeeches  of  the  coparifon  of  mari- 
 age 6c  finglc  life  in  the  now  corrupted  ftatc  of  ma.  As  touching  U' 
 wiK/Vrn enough  hath  bene  faid  before*  Thofc  fathers  who  accounted 
 huiniar.  for  an  Epicure  «&  a  monller,  as  CM.Btfhof  faith.tor  making 
 mari.igc  equall  w  ith  virginiticjwhcn  he  himfek  liued  an  vninaricd  ic 
 achaft  life, if  they  had  fcen  the  things  that  hauc  befallen  fince,v\  culd 
 Jiauc  changed  ii'cirmind,&  hauc  learned  by  further  experience  lo 
 i  refonnc  their  error  jand  to  giue  the  name  of  Epicures  &  monllcrs  to 
 them  whofe  doingcsby  the  witneffc  of  their  ownc  llcrics  Jiauc  fl)e- 
 wcd  tlicm  (o  to  bee.   Who  vndcr  colour  of  taking  parte  w  ith  thofc 
 fathers  in  condemning /•«»wM« for  an  herctickc,  and  carying  feme 
 Ifemblance  of  following  them  in  that  bcchalfc,    hauc  Ircm  the 
 higheft  of  their  votaries  to  the  lowcft,  made  the  earth  to  ftinke  eucn 
 i  as  high  as  hcaucn,  with  the  abhominablc  corruption  (3cfiltl.ynefi'c 
 of  their  vninaricd  life*  Whereas  AU'^(rki»t{ix\\\\\\2X  if  any  liauing 
 
 XxX2  the 
 
10^4  of r owes. 
 
 the  gifc  of  contincncic  do  vow  finglc  life,  &  the  fame  gift  remaining 
 doth  marry,hc  thcrin  ^ir\iizt\M.Bifhop  faith  tluzthisttflat  contrary 
 to  his  ownfecond  rttlc,  which  prohibit es  vs  to  Itcfe  tnr  liberty,  (fr  tff  make 
 that  v^lawfullinconfcienceywhich  ChriBtan  religion  leaueth  at  liberties 
 But  the  contrariety  is  not  in  MSPcrkms  words^but  in  AiJBiJbops  vn 
 derllandingChriitian  hbertic  imporceth  not  a  Seeing  free  from  per- 
 forming that  which  a  man  hath  vowed  in  thinges  indifferent,  but 
 only  a  freedome  from  any  holy  opinion  of  the  thing  it  fclfe  wliich  lie 
 hath  vowed,  A  mannc  kno^eth  in  this,  cafe  that  to  marrie  or  not  to 
 marrieisallonetoGod,butyethewill  nonmarrie  bccaulehehath 
 vowed;  &  God  maketh  him  able  to  performe  his  vow.  To  be  (hort, 
 h2  might  haue  take  his  anfwer  fro  'JH.ferkim  own  words,thatama 
 is  to  knowjthatif  he  maryjhe  finncth  not  in  marying,but  in  caullcs 
 and  vnncccflary  breaking  his  vow,  when  liec  may  keepe  the  fame* 
 Wliicli  if  lie  would  not  haue  taken  fro  ^^JPerkins^  hec  might  hauc 
 •^ug.di  h»nt     taken  it  from  Si^AHJltn,  whom  U^.  Verkins  ciceth  to  that  cffetl,  or 
 ^tnlp/lZiuii    whofocucr  is  the  author  of  that  book  .-^  The  maringes  offuch  are  not  ta 
 mm  nitpti*  dam  -    ife  indgeddanpiabU^bftt  the  breaking  ef their  vojf. Their  manage  thcr- 
 fidd'mnXrfZ-  ^^^^  ft^ndeth  goodjas  he  there  difputeth,  though  they  rcraame  cul-  j 
 »*9iufid*s.       pablc  for  their  former  vow.  j 
 
 13.  W.  Bi  SHOP. 
 Nnvtofufply  M»  Perkins  hisdefaulty  who  was dccustemedteri' 
 hear  fey  ahhoHgh  mmy  times  vntowardly^yet  lightly  alwayesfome  reajos 
 for  the  Catholikfpitrty'jvhtch  in  this  qneHion  he  hath  wholy  omitted  ,  / 
 will  brief elypraue  by  an  argument  or  two.,  that  tt  is  both  Uwfy.U  andve- 
 ry  commendablefor  menne  andwomen  ofripeyeares  and  conJiderMtion, 
 haning  welltryedtheirowne  aptneffe^to  vow  virgimtyy  ifbygoodinfpira" 
 tions  they  be  thernnto  inwardly  CAlled.LMyfirJi  reafon  is  thiSythat  which 
 ts  morepleafant  and  grateftillvnto  God^may  very  well  be  vowed  to  him 
 ,    t;(4t  v':rginitie  is  more  acceptable  to  Godthenmtriage^  The f^fi  propof- 
 *i.G«r.7.         tfonismanifefiyAndhathno  other  exception  a^ainji  it,  bnt  that  which 
 before  tt  confuted^to  wity  if  we  be  able  to  performe  it^TheJecondis  deni' 
 cdby  them^  which  weprootte  in  expreffe  termes  out  of  Saint  Paul,'  He 
 thatioyneth  his  virgin  doth  well,  but  he  thatioyneth  her  not,  doth 
 better:  andagaine  ofwidowes  %  They  (hall  bee  more  happy  by  Saint 
 ifa.  5  *t  faults  iudgement,  if  they  rcmame  vnmarried ;  This  may  be  confif 
 
 medoutofEfayy  Where  God  promifeth  the  Eunuch  that  holdcth 
 greatly  of  the  thing  that  plealeth  him,  that  he  will  giue  him  in 
 ius  houlhould  and  within  his  walles  a  better  heritage  and  name^ 
 
 then 
 
thcn  if  they  had  bene  called  fbnncs  and  daughccrs.I  will  {[kith  G»d) 
 giuc  them  an  euerlalling  name*  ^rtdalfo  out  of  the  booke  ofWtfdow%e 
 *  Blcfllcdisthe  Eunuch  which  hath  wrought  no  vnrightcouihcflc, 'Cap;;. 
 &C.for  vnto  him  fliall  be  giucn  the  Ipcciall  gift  of  faith,  6c  the  moll 
 acceptable  portion  in  our  Lords  temple,  for  glorious  is  the  fruitc 
 oiGod.fVhtchtj  a//ffp/ai»e/j/  tupi^t  w  the  RenelAtiorjs,*  where  ft  ts*ttitu. 
 fdidythat  no  man  could  fing  tiiat  long  but  1 44000,0^  the  cdnfe  isfet 
 dorcney  Theft  bee  they  which  hauc  not  bene  defiled  with  women, 
 for  they  are  Virgins.  /  0  thefe  Litter  places^  M.  P.  dnfwereth,  pag. 
 2  4 1 .  thAt  to  the  El.  rtuch  tspremtfe  d  a  greater  revrard:  huty  not  becaufe 
 of  his  chajiitie,  but  becanfe  hee  keepeth  the  Lords  Sabboth  and  coue~ 
 nant.  But  thisrs/ard  vnac^uifed/jjfortt  all  ethers  that  k£epe  Gods 
 commaurtdements.lh.d:  begtMen  a  heauenlyrervard:  bnt  rphjfhullthej 
 hatie  a  better  heritu^eyinU  more  ticceptable portion  then  others,  bnt  be^ 
 cauje  of  their  JpectallprercgatiHe  (fchajlttiei 
 
 yi.t^jhen  anfwc  rctb  otherrvtfe  here'jhat  the  ^rgle  Itje  ts  better  and 
 more  happie^becau^c  i;  is  freer  from  common  cares  of  this  life  ^  C^yeel- 
 deth  Z'S  more  boc.ilj  eaje  a>:d  liberty  toferue  God.  'But  i  t  c  o  'j cares  ago 
 S.  Au^uihnc  fff  t pitrpofe  confuted  thts  error  in fundry  places  of  his 
 Ic'-'-rnediyorl:^  sfcctully  in  his  treattfe,  Dc  V'lrginicate,  tnth:fe  Chap- 
 fers  «  ^ .  -  ^ ) --1  •''^  f  nhere  he  account eth  him  no  ChriJIi.'n  that  doth  con- 
 tradifi (^  hrijl pr' mtjtngthe  ki-gdome  of  heauento  Eunuchs.  *  ^^Indin  ^^^  . 
 the  ■}  ^  Ch  iptcr  more  Vehemently  exclaming:  O  impious  bhndnclle, 
 why  doft tliou cauill  and  Iccke  fliifts?  why  doft  tliou  piomife  tem- 
 porallcommodirieoncly  to  the  chad  and  contineni:  when  God 
 (aith  *  I  willgiucthcmaneucrlaftingname.  Andihhou  wouidclt  *^^*-'-^- 
 perhaps  tak  c  tiiis  cuerlaftingfor  a  thing  of  long  cocinuance,!  adde, 
 inculcate,^:  often repcate,tharitlTjalncucrhauccnd,Wlutwoul- 
 dell  t hou more/'Tliis  etcrnall  name,  whatloeucr  it  bcc ,  (Igmficth  a 
 certainc  peculiar  and  excellent  glorie,which  (hall  not  be  common 
 to  man/,albeit  they  be  placed  in  tlic  fame  kingdome,&c  H'h-i  h  m 
 the  :  9.  Ch  pttr  hec  nfirmeth  out  ofthatpUce  of  the  ^pocalypfe,  cited 
 aboue in thef  words:  [' he  relt ot the faithfiill  fhall fee ^ou,  and  not 
 cnuie  your  Hate, but  ioy  in  it,<3c  fo  be  partaker  of  that  in  you,which 
 they  hane  not  in  thcmlelues:for  the  new  fong  wliich  is  proper  vn- 
 tbyoutheycannotfing,butniallheareic5  and  bee  delighted  with 
 your  fo  excellent  a  bleflcdnefle:butyou,becaufe you  fliall  both  fing 
 and  heare  itjfhall  more  happily  reioyce  and  raignemore  pleafantly. 
 
 Xxx3  fyhich 
 
10  0  Ofytrp^es. 
 
 tVhich  m4j  be  alfo  confirmed  ont  of  the  ^pofile  in  the/amepUccwher  e 
 he  ajfureth  that  thejingle  hfeis  better  for  theferuipe  ofgod/ajtng:  that 
 a  rpoman  vnmarriedanda  virgin^thtttkjf  the  thwgs  rvhich  belong  vnto 
 oHT  Lordy  howjhe  majpUafe  God,  and  bee  htlj  both  in  body  andjpiritt 
 ♦Math  19.         AndoHr  ble^cdSauiour  teachetk,*  Thatfome  become  Eunuchesfor 
 thekmgdome  ofheauentwhichyto  betaken  there  properly  for  the  reward 
 •  o  e  virginit.    *»  ^<r^»^».S.  Auguftinc(w>/>  the  reji  of  the  Fathers)teacheth:  ♦  What 
 <^ap.3  J  • "         could  be  fpokcn  more  truly  or  more  ipcti^ia\ou[\y?^hr$fifaith,The 
 truth  faithjthe  wifdomc  of  God  affirmeth  them  to  geld  thcmfelucs 
 for  the  kingdomc  of  hcauen,who  doe  oFa  godly  determination  re- 
 frainefrom  mariage:And  contrarilyjhumane  vanity  dotli  contend 
 by  impious  tementy,that  they  who  do  lo,do  it  to  auoidc  the  ncccf- 
 (arytroublcsof  matrimony,  and  that  in  the  kingdomc  of  hcaucn 
 they  fliall  hauc  no  more  then  other  men, 
 R«  Abbot 
 L^.Bt/hopyhcvc  taketh  vpon  him  to  prouc  the  vow  of  virginity  to 
 bclawfulljbut  yet  wc  fee  it  is  with  certaine  cautions  and  conditions 
 to  be  tlierein  obferued.Firft  he  will  haue  them  to  be  ofripejeares  & 
 confideration,  ^  well  to  try  their  ojvne  aptneffe.  S  econdly^  it  is  lawfulljif 
 by  goodinfpimtions  they  be  thereunto  inwardly  called.But  put  the  cafe 
 that  thefe  cautions  be  not  obferucd,  that  fooie  vow  ralbly  and  vn- 
 aduilcdlyjwithout  triall  of  their  own  aptneflej&  witliout  any  goo  J 
 infpirations  calling  them  toit,  orhauing  vpon  fbmc  triall  iudged 
 thcmfelus apt,yct  afterwards  finde  it  otJierwife ,  what  (hall  they 
 do,not  being  now  able  to  keep  that  which  they  haue  vowcd?Mar- 
 rie  let  them  (inkc  or  fwim.letthem  burne  till  they  be  confumcdjlct 
 them  be  brothels  and  harlots,and  what  they  will,they  haue  vowed, 
 6c  they  muft  ftand  to  it,but  many  they  muft  not.  As  for  that  which 
 hci'zith  ofgoodinjpirationf  inwardly  ca/lif^g  them,  it  is  a  meerc  beg- 
 ging of  the  qucftion.Wc  deny  that  there  arc  any  good  infpirations 
 inwardly  calling  to  that  which  wee  arc  not  outwardly  taught  by  the 
 infpired  word  of  God.Thc  (pirit  &  word  of  God  go  iointly  t<^c- 
 thcr,  and  where  the  word  giueth  vs  not  warrant  and  dirc6lion  for 
 that  we  do,thcy  arc  illufions  and  not  infpirations,  by  which  wee  arc 
 Icd.Now  ofvowmg  virginity  or  (ingle  life,  the  word  of  God  hath 
 neither  precept  nor  example.  AI  cxercifcs  of  true  rightcoufncfle  wc 
 find  amongft  the  people  of  the  Icwesiwc  find  amonglt  them  all  the 
 rpirituall  intendments  &(ignifications  of  their  ccrcraoniall  vowcsj 
 
xircihiutl. 
 
 of y owes,  105-7 
 
 but  of  this  vow  of  fingic  life  <5:  virginity  we  find  nothing,  faue  only 
 amongft  their  lc«fhrics  in  the  corruption  of  their  ftace  and  religion, 
 as  namely  the  Pharifces,  who  for  one  of  their  exercifcs  of  great  holi- 
 neflc,-^  vowed continertcie and  virginitie,f9metimesfor  tenyccre/yftmt-  •  EpiFi'M^s 
 times  for  fixe  orforfoure  jceres^^s  Eptphdmns  reportcth  of  them.But  '^-  ^""^-^ 
 yziUM.  Btjhops  argument  will  putthematter  wnoly  out  or  doubt,  /r^/vn^ft-nryit 
 ThatS^xth  he,  which  is  more  pleafant  &zratefHllto  Gtdmaj  he  vowed  ^"""'"^  -*•' 
 Vnt0  Gody  hut  virgtmtj  is  more  acceptable  to  Goa  then  mariage :  there-  dntnmmm  vtr^^- 
 fore  itwAj  be  vowed.  He  naincth  an  exception  to  the  firft  propofiti-  J'j"  *"  """""^ 
 oiiyifwe  be  able  toperforme  ir,and  faith  that  it  is  before  confuted,but 
 his  confutation  commcthtoo  Hicrt,  and  itftiUftandethgood,  that 
 contincncie  is  a  thing  whereof  we  cannot  promifc  the  abilitie  to  our 
 fclues,  and  therefore  cannot  make  any  lawftiU  vow  thereof  But  let- 
 ting that  padc,  let  vs  examine  tiie  proofes  of  his  rmnor  propofition, 
 chat  virginitie  is  more  acceptable  to  God  then  mAriage.    Hee  bringeth 
 firft  tiic  words  of  .J.  "faul^  He  that  ioineth  hts  virgin  in  mdrtagey  doth  ^  j  (-^^  _  ^^ 
 well,  but  he  that  ioj/neth  her  not,  dothbetter^  and  concerning  the  wi- 
 dow: ^fhepiallbe  more  hie  (fed  if  pre  fo  abide  in  my  iudgment.  We  hearc  c  Ver.4«. 
 the  wordeSjbut  yet  we  fee  not  any  proofe  therein  of  that  which  C^f. 
 Bijhop  would  proue  by  them.    We  know  thatlibertie  xs  better  and 
 wsTfT^^^r^^ then  bondage,  and  yet  libertic  is  not  more  acceptable 
 to  God  then  bond  agCjOr  the  free-man  then  the  bondman,  ^ittsa    ^  •**>^' 
 more  blejjedthmg^tis  our  Sauiour  Unhytogiue  then  to  recetue,  and  yet 
 it  followcth  nor,  that  he  that  giueth  is  more  acceptable  to  God,  or 
 morebleffcdwicli  God  then  he  that  receiueth.  S.VaHlehnnicltegi- 
 liethvs  tovndcrllandin  whatrcrpc6^eshe  meaneth  better. i^dmore 
 blejfed,  Firlhvlicn  hclaith,    ^ Jt  is goodfar the prefent  necej/itie, thit  •VeT.16. 
 mariage  bee  forborne  by  them  tliat  can  fcrbeare*   *  ffhat  is  thu  ne-  Hiiu'dfukfinam. 
 ceffttie.  fiich  Hicrouic  ?  Woe  faith  hc.f^  them  that  be  with  chtld.^ndto  ^''^•fi''  "♦"/'' 
 
 II  /lit  I       r-  I  J  II  '-^'^  Aprd^ruunf 
 
 them  thatgiue  furke  m  th  it  dry.  fh:  rfcre  the  wood  grew  eth  that  tt  may  bm  &  uamtJ^d 
 gftcrwArds  be  en:  downr.  Therefore  is  the  fi-ldfowed  tkit  it  maj after-  "  '^^  "'-i^'-?/' 
 ward!  be  reaped.  The  world  t  ifull,  the  eat  th  ccnteineth  vs  ncty  wanes  p*  mddimr.itUi 
 areji  til  hewing  vs  dow  ve,  dtfcafes  t.i^  vs  away.Jh/pwr,uk£s/waUt7t>  vs  'f '^^^/'-'^/.^vlriT 
 x^.  He  giueth  hereby  to  vndcrlland,that  the  Apoftic  meaneth  diis  »/  »rbu,t,rrMnti 
 necejfitie  of  the  troubles  that  are  incident  to  the  f^ithfull,  by  prclc-  Zluril'^t,  " 
 cutions  &  other  temporal  caIamities,tJie  bearing  whcrof  is  lb  much  f-»rfi/*i»r-fc.nr, 
 the  more  eafie,  by  how  much  the  Icfle  a  man  is  diltrelTed  and  dillra-  I'l^t'^i' 
 ^d  with  care  of  wife  &  children,^  hath  thcrby  no  hinderancc,huc 
 
 Xxx4  that 
 
lojS  OfVowes. 
 
 ^hat  cither  by  life  or  by  death  hce  may  freely  doc  that  that  ihali  bcc 
 
 according  to  God  .      Againe,  to  fignific  his  meaning  the  Apoftlc 
 
 y^^  j^  further  faith:8  The  mariedjhallhdue  tribHUtion  in  thefle/hy  hut  I /pare 
 
 h  Vcr.  J ».         yoft.^  I  ypouldhanejoH  to  bee  rcithout  care .     The  vnmaried  carethfor 
 
 the  thwgs  of  the  Lord,  how  he  may  p  leaf e  the  Lorde\  but  the  married  ca- 
 
 rethfcrthe  things  of  the^trldhtw  he  may  f  leaf e  his  tvife.  •  Ifp'^kefor 
 
 '   *''5'  yoHrcommodttUj,thatj/ema.ycle4Hctothe  LordwtthoMtfeparattcn.  By 
 
 allwhichwordestheApolllc  importeth  that  there  arc  many  cares 
 
 and  dirtra6tions  incident  to  marrhigc,  whereby  a  man  is  holdcn  to 
 
 the  rcfpe6f  otthe  things  ot  tliis  UFc  and  of  the  world,  that  he  cannot 
 
 l'owholyaddi6lhimlcife  to  God.  From  the(c  diftra6lions  fingic 
 
 hfe,  ifa  man  will  fo  vfe  it,  is  more  free,  and  giuetha  man  full  liberty 
 
 of  applying  himfelfe  entirely  to  thole  things  wherein  confillcth  the 
 
 (eeking  ot  the  kingdomc  of  heauen,    llius  therefore  fingic  life  i% 
 
 better  andmore  b/cjfedy  bccaufctlicre  is  in  it  greater  opportunitic  of 
 
 following  thofe  good  thingcs  wherein  confilteth  the  attainment  of 
 
 ctcrnall  bhlTc.     Thus  the  Father  doth  better     that  continueth  his 
 
 daughter  being  fo  willing  vnmarrie4  bcecaufe  he  leaiieth  iier  at  full 
 
 hbertie  to  bellow  her  lelt  to  the  Lords  vie.  1  hus  the  widow  is  more 
 
 bicfled  if  fhc  fo  abide,  becaufe  llice  is  more  fiee  to  ferue  the  Lordc, 
 
 But  U'U.BiJhop  telleth  vs,  that  iyeeiue  hi-.ndredycares  agoe  ^  S.  Auftin 
 
 offetpurpoje  confuted  this  error,  andfpecial'j  in  his  I'reatife  de  XJirgi^ 
 
 mtatey  whence  he  nameth  fundry  chapters  1-3 . 2  3 . 2  4. 1 5 .  Where  it 
 
 appeareth  that  CM.Bifiiop  neither  vnderftandeth  what  we  lay,    noi 
 
 what  it  is  that  S.  ^ufime  QQY\iwx.t^\'.S*tAHfiincs  fpeech  \%  againft  the 
 
 k  ^ugM  fAtiH.    k  ypl^o  ihtnke  that  the  benefitte  ofcontwencie  is  not  needfttllfor  the  kif^g' 
 
 ^!bHuT'J>,t,  ^°^^  ofheaneny  bat  oneljfer  thtsprefent  vorlde  ^beecaufe  mariage  ts  di- 
 
 ftenttsbonumnan  flra^edwith  manj  earthly  and  tronbl- fame  cares  y  the  incumbraHnce 
 
 *^lpurr^^nH^ca!  vfhereof  virgins  and  continent  perfons  doe  auoide  :  in  a  wordc,as  aftcr- 
 
 /..«w,/2<i;.r»;>r«r  vvardshccxprcflcthitjthat'  tt  is  profitable  for  this  life ^  not  for  the  life 
 
 ^quldfJiiiut'^^mH  fo  come.  No  we  when  wee  fay  that  fingic  life  where  the  gift  of  conti- 
 
 gUttrrenucHTu    ncncie  is,  is  more  helpful!  and  yeeldetli  greater  opportunitic  to  the 
 
 ^JrJdfftln^dZlr,  feruice  of  God^do  we  make  it  profitable  for  this  life  oncly,  and  not 
 
 ^««  mtitftiA  v^rg,  for  the  life  to  come  .<*  Hath  the  feruice  of  God  a  reference  oncly  to 
 
 TJrtn/""'"*"*"  this  world,  and  doc  wc  follow  Chrift  onely  for  a  bcncfite  in  this  lifcJ 
 
 1  ib,d.cAp.  1 4..     Indeed  wc  (hould  be  far  wide  if  wee  thought  that  the  end  to  which 
 
 ift,»0nfutlrT '  the  Apoftlc  driueth  ihuld  be  an  idle,&  voluptuous  life,  but  wee  dc- 
 
 ccrmin  that  the  preferment  of  continency  &  fingle  life  lo  coccrneth 
 
 this 
 
OfVmes.  I0J9 
 
 tins  piclcnt  lifc,as  that  it  fpccially  rcrpc6^cth  eternal!  life .  We  rccko 
 not  of  the  prcrenncnt  thereof  in  rcipcft  ot  this  lite,  but  all  chc  ac- 
 count that  we  make  of  it  is  in  refpe6t  of  tlie  lite  to  come,  know  ing 
 that  by  how  much  the  more  induftrioully  and  inccflantly  w  c  apphc 
 our  fclucs  to  ih;  worke  of  God,  lo  much  tlic  greater  reward  of  glo- 
 ric  vvc  ihall  luiue  with  him,  not  by  reafon  of  anic  meritc  or  dclert, 
 but  by  the  licaucnly  diipofition  of  that  voluntaric  grac  e  and  mcrcie 
 winch  hatiipromilcd,  zh^l"" our laboHrPjAil not  bee  m  VAtne  m  //j^- m  r.c.)r.t5.  $8* 
 Lordy  becaul  e  "  enerj  man  fha/I  haHc  his  yp.^gfs  according  to  his  worke  ♦ "    *P-  ^  ^• 
 *$*,  ^lifityj  therefore  in  confuting  them  that  Liy,  that  the  bcncfitc  of 
 contmencie  is  only  for  this  life,  laith  nothing  aga:nll  vs.  He  accchn-" 
 teth  htm  no    hrtf}t an, iiith  LM.Btfiopythat  d.th  t  onttadifi  ChnJ},prc- 
 mijing  thf  kinod  me  ofheduen  to  Ennnches.'Xhon^U  thole  be  no  words 
 Ot^HJltn,  yet  we  will  askc  him, for  what  Chrilldoth  prouiife  them  ^ 
 
 the  kingdomc  of  hcauenrDoth  he  promife  it  to  them  for  being  Eu- 
 nuchcs/'i'urclv  then  many  Hiould  come  to  the  kingdome  of  heauen 
 who  neucr  had  anie  behetc  thereof.  It  is  not  then  their  becmgEu- 
 nuchesthatChrillrefpedleth,  but  their  more  earncft  fceking  the 
 kingdome  ofheauen.And  thus  the  other  fcntenccs  which  healled- 
 gcth  out  of  ^/f/?/>»,  in  the  mainc  drift  of  the  contiarie  nothing  that 
 wee  fay  :  onely  in  two  refpedles  wc  differ  from  him  and  he  from  vs . 
 j  Firft,  we  hold  the  texts  of  Scripture  which  hee  bnngcth  to  be  very 
 vnluflficient  for  ihe  proofc  of  that  which  he  intcdeih.  For  the  words 
 of  the  Prophet  EJay  are  not  fpoken  of  Eunuches ,  as  for  following 
 iromc  fpeciall  kind  of  life  in  the  Church,but  for  imbracing  the  com- 
 monfaith  and  religion  of  the  Church,  and  arc  properly  referred  to 
 them  who  properly  &  truly  are  called  Eunuches  ALBifjop  to  make 
 them  lcruehisturne,fal(ifiethand  coirupteth  them,  the  text  being 
 in  this  fort,  °  Let  not  thefonne  of  the  ftrahnger  which  ts  tcyncdto  the  «  Ef*y.  j6- J 
 Lord JpTakf^nd fay  y  The  Lord  hath fnrely  fepar  at  ed  mefromhtspeo' 
 p/ff,  neither  let  the  Enntichfiyy  3eholdl  am  a  dry  tnt'.jor  thns fiteth 
 xhe  Lo'dvntt  the  Eunuches  that  kjepemy  Sj.bbcthes  ,  a>:dcht<Jethe 
 hiroth.ttpleafethme-y  andtakeholdofmy  coMin^nt,  enenvntvihiml 
 willgiKeinmir.ehoHfeandwithwmywalleSyaplaceanda  name  better 
 ^then  offonnes  and  daughters  (  or  otherwife ,  better  th  nto  the  Jons  and 
 daughters : )  /  will  gme  them  an  euerl.ijling  mimr  thatjha'lr.ot  bf  fut 
 out  vVhich  wordes  and  the  reft  that  follow, doe  manitelll\  rend  to 
 rake  away  fro  them  of  whom  he  fpcakcth,  all  opinion  of  fcparation 
 
 from 
 
Io6o  OfVovpes. 
 
 from  the  people  of  God,  or  of  bccing  excluded  from  hauing  name 
 p  tph. :  r ! .       and  portion  in  his  houfc»  The  Gentiles  were  p  altens  andjirangers 
 fiom  the  commonwealth  oflfraell,  and  thereby  firanrtgers from  the  co- 
 nenants  efpr§mife^  but  God  giucth  to  vndcrlland_,thac  m  C  Imft  this 
 difference  fhall  bee  taken  away,  and  wholbcucr  of  the  gentiles  fhall 
 cleatte  to  the  L0rdand  embrace  his  couenaKt^  their  prayers  lliall  be  ac  • 
 ccptablevntohim,  and  they  ihallhaue  like  place  in  the  houfe  of 
 God.  Againe,    God  gauc  it  as  one  part  of  his  blefling  vnto  Abra* 
 i  G«n  1 1 T  7     ^^^'  ^^^^  '^  his  fee  de  Should  bee  mnlttpltedf  and  as  one  brancli  of  that 
 reeut.7.1  J.  14.  bleffing,  he  promifed  vnto  the  feed  oi^braham^  ^  Ifthejjhftldhear 
 ken  vnt9  hit  L^rves  and  objerne  them    thejPjonld  bee  blejjed  aboue  all 
 feopley  andthere  psonldbe  neither  m^le  nor  female  barren  amongU  the. 
 Wherefore  to  bee  barren  and  without  children,  waswiththema 
 matter  of  much  forrow  and  (hame,  and  as  a  token  ofnotbeeing 
 icynUnZf.sU.^  bcloued  of  God  ,  but^  their  glory,  as  Cyril  citeth,  rvas  in  birthes 
 u'm.^.Gionieora  andbrtngt»gforth  and  conceiutr.g.  Nowevponthe  Eunuch  or  gelded 
 f«S^.i^X^"  rnan  the  law  of  Mofes  had  layd  it  as  a  matter  of  curfe  and  reproach 
 coneeptionibM.      jf,  j^  t  hefljould  not  come  into  the  covigregation  of  the  Lordy  hcc  fhould 
 '"'^" '  '      haue  no  place  amongeft  them  intheir  aflemblics  which  were  facrcd 
 and  holy  to  the  Lord.  This  therefore  might  feeme  to  (land  ftill  as  a 
 baragainfl  fuch^fro  being  reckoned  amogft  the  people  of  God  :but 
 God  lignifieth,  that  in  Chrift  this  barre  alio  lliould  bee  taken  away, 
 u  cyrii.vt  fupra.  ^r//cxpoundeth  the  words  thus,  "  If  any  man  bse  an  Eunnch^  that 
 thM"td!ji,(Artris  *^)  y^antmg  children  andijfue,  let  him  not  fay  with  himfelfe^  lama  drie 
 Lher-.i&fobo'e,     tree^thxt is^Uthtmnot take ^teuonjij  his being  deprined thereof.  For 
 yetpfHm'elafum     ^^'^^^  G"'^  ^^*^  *^  nothings  mithe*"  will  he  for  th.it  caufe  reie^  him.  Hee 
 lignum  Aridum,id  fjitj^  indccd  aftetwardeSj    It  is  not  mirifull^  yea  %t  is  neceff^ry,  I  fay, 
 arb!t7um.^Zd    ^hat  We  here  make  msntion  of  the  who  haue  mad:  themfelttes  EttnuchcS 
 Dtumtnimmhii   for tht! kingdome of  heaucn^  torrhome thefpeechhcre vfedlyGodmajy 
 *x  fb'd'm,d!ul'n>  f*ot  imperttnvntlyj  be  apply  ed,  but  he  plainely  cnougii  importeth,  that 
 Mtcetimonfccjf,    thc  propcr  conftcufiion  of  thc  woordes  IS  that  that  he  iiathbeeforc 
 mmfllilLZ"''*  dehuered.  God  therefore  willeth  the  Eunuch,  not  to  account  him- 
 
 li"r!°Z'^e'^'tm  ^^^^^  ^  ^^*'  ^^"^  ^*  "°*'  ^  '*  be  planted  in  the  houfe  of  God,  and  as  being 
 LilrHZEunM^  dcpriued  of  the  blefling  ofthe  people  of  God,  but  to  know ,  that 
 '^ulbZil^iZTd'co  bo  wlbcuer  there  lay  vpon  him  a  note  of  exdulion  by  the  Lawe,  yec 
 hocioccbaHanon  now  if  hc  fliould  ioync  himfelfe  in  faith  &rcligion  to  the  people  of 
 tr^'fTeji""' '  God,  he  fliuld  be  altogether  as  one  ofthe,  and  howfocuer  his  name 
 ypfti.9».'r2.    mightfccme  to  die  for  want  of fons  &  daughters,yet  he  fliuld  haue 
 
 anamc 
 
OfVffWes.  io6i 
 
 a  name  better  tlicn  the  name  of  fonsand  daiightcrs.euen  an  eucrla- 
 fting  namcjwhicli  Hial  ncuer  be  put  out,  but  be  glorious  with  God 
 tor  cucr.  Men  icy  much  in  the  continuance  ot  tlieir  name  by  their 
 illuc  &pollentyjby  (oiines  &  daughters,  but  to  be  named  amogll 
 tlie  people  otGod  and  called  one  ot  iiis^is  atjrre  greater  name  then 
 the  name  ct  many  Tonnes  and  daughters,  Ochcrvvile  it  wee  readc 
 it  A  bettttname  then  to  thejtwies  andduughtersy  it  hath  reference  to 
 the  people  of  the  lewcs,  who  for  being  ottliclcede  ot  ^hr^hanty 
 were  pecuhalry  reckoned  for  the  chtldnn^  iorfonnes  and  d^wghtirs. 
 ThusisKfaidofthembyourSauiour  Chrilt;  "^  Th:  children  efthe^'^^it-li*. 
 kjn^donje Jhall he c*^(i ont:iit\(^Ji^MTiC "^  Itis  net  mecttto  t^kethe  ch/-'^'^'^^  '^' 
 drens  breadyundto  cujitt  to  doags.l  herefore  he  giucth  to  vnderltand 
 that  the  Eunuch  by  being  the  child  of  God,  through  the  faith  ot  le- 
 iusChnllhath  a  more  glorious  namejthenithc  were  named  ofw^- 
 /'r.:/;*f«;/ fcede^in  thetule  whereof  the  Icwes  fo  proudly  &  vamely 
 reioyced.ln  a\vord,thcmainedrift  otthc  Prophets  words  gene- 
 rally of  ltrangers,6c  particularly  of  EunucheSjisto  fignifie  in  Lhrift 
 the  pulling  downe  ot  the  whole  ^  purttticn  rvall  of  all  Icgall  lepara-  ^  ^ph  214. 
 tions,that  vvc  Oiould  know  there  is  an  end  of  thole  differences  and 
 vncleaneflcs  which  the  law  imputed,  and  that  now<^  thereisnet-^  •>•?»»• 
 thtr  Jew  nor  Greeks,  hand  nor  free  ^ntale  orjemaley  (no  difference  of 
 maimed  ov  w\\o\i:)biit  all  are  one  in  Chrtfile/us  And '^  ineuerynaticn^fi&.lo^U* 
 (and  of  euery  fort  of  men)/jf  thntfeartth  Gcd  df:d  rvcrketh  rtghte- 
 9ufne^e  is  accepted  With  htm. T\\\%i^  the  true  and  proper  effc6f  and 
 meaning  ofthatplacCj  neither  can  it  without  vvreftingand  violence 
 be  expounded  of  Eunuchs  in  that  fence  as  S,yAttJl:n  (peaketh  of  the 
 And  whereas  S,^ufiin  fo  taketh  the  words  as  that  God  fhuld  giuc 
 to  thefe  Lunuchs  a  better  name  thrn  to  thef»nnes  (^  dan^hters,yvhidi 
 to cxprcd'c Af, Bf/hfip  tranflateth very fallly and  conuptly  abetter 
 Mmethen  ff  they  had  bene  called fonnes Mnd ddughtersy  as  making  the 
 names  oifons  and  daughters  an  inferior  name  to  that  that  fhould  be 
 giucn  to  £unuchs,K  is  altogether  improbable  and  vnlikcly  which. 
 he  conceuieth.The  name  otj ens  and  daughters  \%  the  common  name 
 ofallthefaKhiulI,andnot  a  name  of  meaner  quality  bcloncing 
 oncly  to  fome  inferiour  fort.  Thus  faith  God  concerning  all  his 
 .people;  «  Cowe  out  from  amon^  them,  and  fepATAte  jour  Jelues  e»  O.r.f.r^, 
 ^  touch  no  vncleane  things  faith  the  LordyardlwiUrecetueyouand 
 Jwillbc  afathervntojcH^  undjcfhallbec  mj  Jonnci  and  daughters, 
 
 fatth 
 
lo62  OfVowes. 
 
 faith  th:  Lord'almightie*  S.  ^Pffiin  then  might  not  fay,  that  tlie  Eu- 
 nuche:.iliouIdrcceiue^i'r«(rr  name  then  the  name  ot  lonnesand 
 daugiitcrs,  becaule  the  highcft  honour  that  God  giueth  to  the  who 
 tottch  no  vncleane  ihwg,is  to  recciuc  them  for  fonnes  and  daughters. 
 Tiiereiore  CA  mins  ^Uxandrinus  not  vnderftandingthe  v\  ords  of 
 any  fpeciall  place  aboue  the  fonnes  and  daughters,  but  ot  a  prchc- 
 minence  aboue  them,  who  for  not  doing  the  things  there  fpccified, 
 icum-^iicxan.  are  reie6ledfrom  being  fonnes  and  daughters,  laithj^yr/?<f  Eunuch 
 strom.hb.^.St      c^eythe  wordsandkftpetheSahbothshahfiatmnfffrcmfime.arjdful^ 
 
 vtrbo  obedient  Em  .        J  ^  i     n     n  I  i  //       /  *  t  i 
 
 nuchM.etfabbata  Ji//fhfcem?»-'^fidemettts,  hcjhallbe  more  honorable  thcnthcjvthovcnn 
 ftwent:am%not-  ^^^  ordcrmg  thctr  Hfc  andconuerfation  aright^  are  onely  taught  and  in- 
 
 ui,&fcccr,tm^n-  jiri/.Eled  bj  the  word.  Another  place  S^yinfiine  allcdgcth  to  his 
 t\up^°jXqZ  purpole  out  of  the  Reuelation  ot5,  lohn,  where  hcc  fctccth  downc 
 reiiavirxwjiitM-  his  villon  ofg  a  Lumbe fiandtngvfon  monr^t  Sicnfandvith  him  an 
 trud'tw^u"        htindredfortie  andfoure  thoufandy  having  his  Fatht  rs  name  rrritl  en  in 
 g  Renci  1 4. r .     th:irforeheads.O{  them  it  is  faid  anonc  after,  ^  7  hefe  are  thcj  whtch 
 aie  not  defiledwith  vcomcn  for  they  are  virgins:  tkefefolloTv  the  L^rmbe 
 •whcthcrfoeuer  hegOith'-,  thefe  are  brought  from  men^  beingthe  frfi 
 »  frmtesvnio  Godandtothe  LambeXn  the  applyingofwhich  place  to 
 
 virgins  according  to  the  flefh ,  wee  cannot  but  find  a  gie.it  want  of 
 that  circumfpc6lionand  iudgcment which i'.u^/^w is  vi  onttorfc, 
 and  take  him  to  haue  bene  mucii  blinded  and  caned  away  with  pre- 
 iudicatc  and  partial!  affc6lion,  that  could  not  difccrne  his  owne  er- 
 ror therein  Surely  it  is  no  light  token  of  vnhcedinefle,tliat  he  rcc- 
 koncth allio he def/ed wit hrvemen  that  arc  not  corporally  virgir.s 
 Whatjfhall  we  hould  th^Patriarkcs,  tlic  Prcphets,ihe  Apolllcsto 
 he  d^fi'edwithivomen  becaufethey  wcremaricd  mcn?VVould  he  ac- 
 count that  a  defilement  which  the  holy  Gholl  pronounccth  to  bee 
 iHeb.15.4.        '  anvndefi/edbed^AgAinciustohce  noted  that  thefe  hundred/or- 
 k  ReueL7.4-      tie  andfoure  thou/and,\t  is  faid  before  that  they  were  •*  /ea/ed  of  all 
 VS'/i^S^n^i*  *^^  ^^'^^^  "f*^''  c/[;//^/-.f«  oflfrael.  The  numbers  accord,  and  fo^  Ori- 
 i;««i»«rft%"f  w//i<^f»rcfcrreth  them  both  to  one,  and  iiOrigen  will  not  ferue,  M' 
 tlSn^v!^'  Btfhop  maifters  of'"  Rhemes  acknowledge  as  much,giuing  a  mar- 
 n4«<rmr,r*rfw>-?i-ginall  note  thus:  Chriji  andthe fame  number  ofeUB  that  were figned 
 n-^Z'Teft'"^    C^^pf  '7  'Now  how  could  ^ttfime  vnderftand  virgins  according  to 
 ^.n>:ot\e»ti.      the  flefh  amongft  the  tribes  oflfrael ,  amongft  whom  there  neuer 
 **''  was  anie  fuch  profcfTion  of  virginitie  ^  Therefore  as  touching  this 
 
 place  wc  will  oppofc  ^mbrofc  againft  tyiuFime^  who  expounding 
 
 the 
 
OfVmes.  1 06  5 
 
 the  vvordes  oiS.  VahJ  ; "  /  haue^repAredjoufor  one  hushand  to  vreftnt  „ 
 yoH  apHTf  virgin  to  Chnji, iiith  tiius:"  He  wtllhaue  iht  m^o  he  virftns  "  -""^r.m  {c,. 
 tn  thcf.xiih^bj  renfon  wherccfhe  is le^dous  tn their  bchalfe  of  coxruittrs  'vtiHtl'enlilng- 
 of  the  faith:  that  hf  maj  at  the  d*iy  ofxudgemint  p-cft-nt  them  vidifiird  <i;'^<<'ittr  c$r- 
 vnto  Chriji  the  Judge,  Hence  tt  ts  th.it  wee  read  in  the  ReneLtton  ofS.  Z^ur'Uhtviti' 
 lohyiyThefe are thfy that h^iue net  dzfiled  thcmftlnes  with  wcmcn,  for  -" '"•'''fi""^*''- 
 thfj are  Vfrjjin.(y(^7'C. ISj/  women heftg-uficth  error,  becaufe  error  bi^an  u!fyr't!ud*!,,hri 
 byth:  woman^euen  as  he  namcth  the  woman  lez.  tbi  I  (^  chap.z.2c)be  ^•*  ^  >""f^ -^"dt 
 CAufe  of^habs  wife,  who  in  ^eale  of  !j,aal[lHe  the  Vrophcts  of  the  Lord;  K'i>-u!,^ii„r,H,,' 
 nhereas  hee  medncth  tdolatrie  wherewith  the  manm  rs  cfmen  and  true  ^'""  "'V  ?"' 
 jatth  are  crrupted.  For  if  we  vnderflana  wtmen  of  women  ir.di  ede,  fo  ^("■'Hnt  cn^quirm 
 that  thcrfore  we  thmke  them  to  be  called  virgins^  becAH[e  they  kept  their  'r-^n^nl'Hi 
 bodifs  vr  touched,  we  exclude  the  Saints  from  thtsglorte,    becaufe  all  -7«»nf««r  t^nnm 
 the  Apcflles except Vaul and lohn had wiues, l\\W}>S.iy^mbrofe c-^^rci  Vui^nfl'^r'Jnm 
 ly  and  by  good  reafon  reic«flctli  that  cxpofition  of  i*.  ^ufhne^    and  A:  •/:<"-'  ?•«- 
 Ihcwcth  tliat  virginitic  in  that  place  is  not  corporally  to  bee  vndcr-  7apt/nZ'&7,y 
 ftoodjbut  IpirituallyjOf  being  Free  From  tiic  corruption  ot  hcrclic  Sc  ^•>^'' '"•'''"'"«• 
 idolatric,   tlic entile tnents  whercoFare  hkc  tlic  cmifcmcnts  and  al-  nmS'Ji^l'l" 
 lurcmcnts  ot  harlots,  in  which  refpcft  the  city  of  antichrilt  is  called  V'*  ^"'^'*''''* 
 
 .  ,  m     I     t  1        I  II'  I  •  r   I  I      "     phttMncidit.- 
 
 P  the  whore  of  Bakylcn  with  whom  the  ki»gs  and  nations  of  the  earth  co-  dtm  int,ii,^diur 
 mit  whoredome  andfornicattcn^  and  therefore  they  that  hearken  to  "^'''* '''''*'?'"' 
 fuch  cnti(cmcnts,and  brcakc  their  faith  to  God,  they  arclayd  to  be  rts&pj„vtritAt. 
 defiled  with  wimen,AccoTdm^to  the  phrafc  that  yi/c^/ry  often  victh  I^Zno^nuihg.u, 
 cil  goiKg  a  whoring  after  other  Gods.    Asonthc  other  fide  '  bjfjnce-  -^"dt'ofuuixtr- 
 ritie  of  faith  and  puritie  •fconuerfation,  thefoule  ( laith  Ortgen  )  isap-  ^lor'f,r*{^»,nui. 
 fr0ttedfor4vrginandvncorrupt.  So  the  author  of  the  Ccmmcnta-  '••"-'•'/'^•'-••"•.r 
 ries  vpon  the  Rcuclation  which  go  vnder  S^Aufiins  name,  cxpoun-  nl'nii»,,alu  * 
 deth  the  name  of  Vngins  in  the  lame  placet©  import  ^notfuch  onely  •""•"^  ^/"/•'<^'*' 
 AS  are  chafi  in  body,  but  rather  orfpecially  euery  Chun  h  which  keepeth  f — /•  vxous 
 ^rheldethpurefatth.not  pollutedwtth  the  adulterous  cemmixtion  of  he-  *"'""""' 
 
 ■I  II  I  i      ■  I  ,      P'*'''7  T.2. 
 
 retakes,    nor  v»happtly  continuing  to  the  end  without  repentance  tn  the  <■}  •  euic.»o  5. 
 dangrroujlyfl  ittertng  and  deadly  pleaf(4res  of  this  world^  andcitcth  the  '  H'.f,  H^''^'^ 
 place  before  mentioned  to  the  Connthians  for  declaration  thereof.  M'/«'T.  our/ 
 Thus  vvc  diflcnt  then  fro  ^upn  as  touching  the  application  of  thole  ^/."rip'Jf'flUT- 
 places  of  Scripture  which  he  alledgeth  to  his  purpole,&  the  Reader  '•''  *"  ^"^[^ 
 
 I  I.Virg  mttlitt 
 Uc*n»nf»  umctrp$rt  ciftts  inlillixt^iu,ri'i'»''ximi  tm'tm  EccltfiAm  au*  fiiimfiurdtm  ftmr ,  /i ut ttiot^lftfitlmi 
 Dtfp»»/dui  vn  f^i  HmU*hMrt1\c»tMm  ikdult  trtn*  ctmmixtitnt  ptUMtdm,   ntcmmM  ihU'idu  {f  mirnjtrkhmiv  mttn^ 
 dtV*lMftdtibH4vfq»tadexUmmvitdfMMdhf^nm4di*p4'utrr.tUwf*lieifiifeitiT*nlUctUi^*tAm. 
 
 may 
 
•1064  ofrmes. 
 
 may  pcrcciuc,  that  ic  is  not  without  cauft  that  wc  Co  doc.  A  nothcr 
 thing  wherein  wc  cannot  accord  with  him  is,  that  he  ailigncth  vn  - 
 to  virgincs  a  fpeciall  glory  pccuhar  to  themiclues,  and  eminent  a- 
 bouc  ail  others,  which  vnder  corre6lion  ot  io  learned  a  father,  wee 
 hold  to  be  a  very  fabulous  and  vaine  conccipt.  For  although  virgi- 
 nitie  and  iingie  life  doe  yecld  the  oportunitic  of  greater  rcwarde  by 
 giuing  libcrtic  of  greater  workcjyet  it  followeth  not,  that  they  hauc 
 any  thing  fo  appropriated  vntothc,  but  that  in  married  ertatc  they 
 that  doe  the  hke  workc  may  reft  in  expectation  of  the  likerewardct 
 t  Gai.j.a.         ^^^  portion  of  all  that  ^are  of  the  faiths  is  tc  bee  if/eJj}dwithfait(;ffiU 
 tLuk.[fe. : »      ^brahanti  ^  to  be  carted  by  the  Angels  into  xAbrahamsbtJome,  ^tojtte 
 u  Mat.8 ,11.       dorvne  with  ^brahanty  md  IfuM^and  Incob  in  the  kingdome  of(j^d^^» 
 brAham,  and  Ifaac^and  lacob  were  married  men,  and  therefore  vir- 
 gins fhall  hauc  their  place  all  one  withthofe  thathauc  bcene  mar- 
 ried, OuriJauiourChrifl  told  his  Apoftlcs,  whoalllaueyJ;»wcrc 
 X  Ma:. 1 9.aS.     j^jj-j^cJ^  x.h?X  *  they  fjouid fit  vppoft  ttveine  feates  to  ihdge  the  1  wdue 
 tribes  ef  I/raeZ/.tic  gaue  them  leates  indifferently  :  iie  gauc  not lehn 
 a  I'peciall  feate  higher  then  all  the  refle,  and  iliall  wee  thinkc  that  o- 
 ther  virgins  fliall  haue  feates  abouc  all  them  ?  They  are  mentioned 
 vKctt  ii.u.      *^  hauingv  theirnamesrvrittenalike  vpon the tvelue foundations  ffthe 
 (lourchy  and  fhall  wc  fay,  that  one  of  their  names  was  written  in  let- 
 ters of  gold,  and  all  die  reft  with  inkcy^fT/^-/ a  married  manne,and 
 aiuk..>3r       Elias  a  virgin  *  appeared  with  Chrilt  not  in  any  diuerfe,  but  both 
 in  the  fame  glory.  Therefore  Ignatius  a  virgin  alfo  faith  of  himfelfe, 
 '^  IwiibbeingfoHndTvorthycfGodjtobefeHndtiiGodski^^gdsmeatthg 
 udeiph.opu  dig-  feete  of  them  that  weremahedy  as  of^brahamy  ifaac,  lacob  f  loJefhyE- 
 nmDt>  xnmnVM    ,    ^„^(/f,^  ,//,^^  frothetSy  AS  offeter  and Vaale  ( marke  that  hee  rec- 
 C^»i  nupt^s  tpe-    koneth  Vatt/  for  a  married  msLiyana  the  other  Ape  flics  jvht  were  ma" 
 tiZflnu^i'rrfi-  ^^'^  "*'*^'  ^  "  *  wordjit  was  but  S.^ujlim  too  great  opinion  of  virgi- 
 cHt^br*ham^&  nitic  in  tlicHclhjthat  madc  him  without  any  good  groundcs  to  en- 
 
 2*/J^.2'£ii'-«^^^^^"^^^'*^^°"*'^^P^°^^°^^^'^'^^        andlpcciall  glory  in  name^ 
 &*u»rJmPrt  -   thcrcof  to  bc  afligned  vnto  virgins.  Truth  faith,  tlic  VVifedome  of] 
 ^ilt^iT^'fuiuir  ^^^  Ci\^^  that  they  who  of  religious  purpofe  do  forbeare  marriage, 
 4W«w^5,/,;,- jnjjyfctlicgiftofcontincncic,  doc  make  themfclucs  c\\^^f»rthe 
 'f^ZmitSrmu    kingdom  cfheauen^iVX  truth  doth  not  fay^ncithcr  doth  the  wifdomc 
 of  God  fay,  that  in  name  of  virginity  or  continency  they  hauc  grca- j 
 ter  reward  then  others,  but  onlyas  they  vfe  the  fame  more  earneft-  ] 
 \y  to  fcekc  the  kingdomc  of  beauen  ^  which  if  the  married  do  ahkci 
 
ofVmef.  io6)- 
 
 as  they,tlicy  fhallliauc reward alikc.But faith  M.,Btjho^^the  ^ptftle 
 ^y^rchth-.t  ftr.gl.'  Itfe  is  better  for  the  feruice  of  Go  ii.  And  wU.x?  Jiad 
 not  M.'Terkir.yfzid  Co  much  to  hmi,  6c  do  not  vvc  fay  die  laiuc  /  but 
 vvc  adde,  that  it  is  better  and  more  commodious  where  tiic  gitcc  of 
 continencic  is,  but  where  the  gift  of  contincncic  is  not,  there  mar- 
 riage IS  much  better  for  the  feruicc  of  God,  Againc  wc  fay,  it  is  molt 
 commonl)',  not  alwaycs  fo,for^  miirtage  ( faith  C^rj/oficmt)  may  be  ^  '^^":^f'lf,i'>  r. 
 p  taken yas  thAt  ufhallbe  no  hindiran:e  toferfeB  life  :  euen  as  tiic  Ec-  Jfum'^ofuJl^ 
 clefiallicallhilloriefaithOi^^/r/W.'tfwabilhopjr/?^/*^  he hadwife  ay.d  ""  ^'M'«'»ri 
 chi/d*-e»,  and  was  thcr.'bj  no  vcbitth:  worfg  abont  tiingespertAtr,tMg  to  ntnfint     "^^  * 
 (y  ^^.As  for  the  words  which  he  citeth  out  ofthe  booke  of  VViMomc  ^f'''^''^-i*-t' 
 befidc  that  tlicy  are  no  canonicall  Scripture  they  make  nothing  [or  /^w-r,  &hhr»t, 
 him.TlKV  arc  an  allufion-to  the  words  of  E fay. 3c  onely  fieniric  that  """"'*" p^»p'" 
 to  the  Eunuch  that  worketh  nghteou(ncs,liial  be  giucn  that  excel-  r..-cWf;(i«  .%>. 
 lent  gift  that  belongethvnto  faith,  <&  a  portio  or  ftatc  in  the  Lordes  AM'cw^ctpa 
 temple,  which  is  a  thing  acceptable  and  blcflcd  abouc  all  thinges ''^'^J^^^ '"*  ^«'* 
 and  that ''  one  thing^honc  all  thmges  to  bee  dcfired,  but  as  touching  X^'p^v* 
 comparifon  of  portions  in  the  houfc  of  (jod,  it  intcndcth  nothing.     '   '*  '^"^'^ 
 
 14.    W.  B I  s  H  o  P. 
 
 Secondly^nilth:  Vrotefiants  doSlrine  for  martMge^C^  agitinf}  v^w^/, 
 is  notably  corfntedby  S.  P^f^l,  *  where  he  faith  I  That  there  were  then  « ,  Tim  r. 
 
 .  ccrtaine  widowcs,  who  when  they  waxed  wanton  againlt  ChrilU, 
 would  marric,  hauing  damnation  (fttth  he)  bccaufc  they  made  void 
 
 ,  and  caft  away  their  firlHaith:w/?/r^)i'x/ 4/ S.  Auguftm*  and  then  ft 
 cf the  Fathers  expound  it  J  th:j  had  vowed  continencic,  bnt  would  fr.t 
 perf(frme  it. 
 
 Now  thefe  youn^  widowes  (  if  the  Vrotefiants  dotlrine  were  true^not 
 baut»gthegiftofcontm:n:ief  did  very  well  to  marry,  ar.dwere  in  no 
 
 Jort  bound  to  k^epe  thetr  vores,  which  was  net  in  their  power:  but  the  ^ 
 f§file  dooth  not  accjuit  them  of  their  vowf,  but  teachtth  that  they  were 
 bound  to  ketfc  it  in  that  hee  pronounceth  damnation  t»  them  if  they  mar- 
 he. 
 
 *  Def4na.vir«. 
 
 R.  Abb  OT. 
 
 To  all  that  is  here  faid  1  haucfiilly  anfwered  before  in  the  7.Sc6^i6. 
 The  Protcftants  mdccd  fay,and  they  make  it  good,that  thole  yong 
 
 widowcs, 
 
lo66  Ofrowes. 
 
 widowcs  not  hauingthc  gift  ofcontincncic,  did  well  to  marry,  and 
 were  by  the  Apoftle  willed  to  marrie,  left  haply  any  of  them  ihould 
 by  waxing  wanton  againllChrift,  fall  into  the  like  damnation  as 
 iome  other  had  done. An  impious  and  dcuibih  tyrannie  it  is,  when 
 any  hauc  vowed  ralhly  that  that  is  not  in  their  power,  to  tye  them 
 to  their  VOW5  andfotocaufethcmbyfilthic  luit  and  vnclcanncflfc 
 to  runnc  into  damnation,  who  by  repentance  of  their  vnaduifed 
 raflineflc,  andvfingthcremedyordamedbyGod,  ihould  keepc 
 thcmfelues  in  pureneflc  and  peace  of  confcicncc  to  faluation 
 
 II.  W.  Bis H Of. 
 
 Thirdly  .y  the  example  of  our  he^Henly  S  auiour^ypho  wonldfteuer  ms- 
 
 ♦  Au  ca  ''^'*  AtldofthebleJfedVirginSsLini'iAAVfy-tvhi}*  vorvedferpetHillvir 
 devirg.        '   giyiitie   :    and  of  the  glorious  ^poJlUs,  Tvh0  as  StHicromewittieJfeth 
 
 ♦  ciem  Alex  *  '^''"^  ittf^rt  virgins :  and aU after  theirfollowing  cfChriHeyabUained 
 lib.j.Scrom.hb.i^ow  the  Company  ofthetrmnes^  And  of  the  befi  Chrijiiansinthe  fureSi 
 I n  ApVlTad  anti^uitie,  rohoj  as  luftinus  one  of  the  auncientefi  greeke  Authors x- 
 Aut.  moM  Chrifiians :  and  Tcrtullian  his  pcere  amom  the  LattnesAoe  tefii- 
 cap.j.              fi'y    dtdliue  perpetHallvtrgtns. 
 
 Out  oftheje  examples  ^  we  frame  this  argument. 
 Our  Captaines  and  ring-leaders^  who  knew  weB  which  was  the  hefi 
 way,  andwhofe  examples  wee  are  to  follow  as  neare  as  wee  canine,  vow 
 ingVirginitjfy  wemufineedesejleemethatjiatefor  more  perfe^fpeci' 
 ally^when  as  the  Jingle  man  careth  onely  howe  topleafeGod,  and  to  bet 
 holy  in  body  andmtnd  (  as  the^peflU  writes)when  asthetKarriedarf 
 cheated  with  cares  of  this  world.  And  vnlejfe  a  man  hadmade  a  league 
 with  helly  or  were  as  blind  as  a  beetle  ,  how  can  he  eucrperfwad'e  htm* 
 Jelfey  that  to  wallow  in  fUJhly  pleafure,  andfatisfymgofthebeaWyap' 
 petitesyii  as  gratefullto  Godyas  to  conejftet  andfubdne  them  byfafting  (fr 
 'Praytr^ 
 
 Finally  J   if  S .  Paulc^/W/*  councell  to  the  mariedy  to  containe  dft- 
 
 •i,Cor,7.         fipfg  the  time  ofTrayer  *  Triejls  and  religions  (  that  mnji  alwayes  be  in 
 
 a  readinejfe  to  mintfier  the  Sacraments,  and  to  thinke  vponfttch  thinges 
 
 as  belong  vnto  our  Lord)  are  therefore  vpon  a  great  confideratton  bound 
 
 toperpetHi'MchaJiitit'y 
 
 R.  AiJ- 
 
ofVmes.  I067 
 
 R«  Ab  b  o  t. 
 
 Tothchrftofthcfc  inilanccs  Clemtns  *AUxAnd,r\nus  anfwercd 
 longfinscjwhcnbyheretickcsit  was  vied  as  M^BiJbgf  nowvfcth 
 it againft  manage,'  Thefe glorUus Iftaggert  (faith lice  concerning afv^^/,^^^ 
 thole  hcrcnckcs  )  tetlvs  thtt  they  fellow  the  lArdwho  maried  no  wife  ^""" '  *  J  ^"*' 
 mrpojfejfeddftji  thmi  m  the  world.   He  anfwercth :  They  know  not  the  t'.T.DLlnum* ' 
 CMH/e  why  Chrifimarrtednotf  Firfl  hee  was  to  hauethe  Church  to  bee  """*"''?"' ""?"« 
 
 1  ■  n       r    r>  J!    I  If/..  I  vxirininxtt,4re, 
 
 hu proper Jpou/e.Secofta/y, he i¥4s»»  common m4n that  he/beiudHeede  Nifiwnt cMuf^m 
 4  helper accordsMg  to  theflejh.  ^gaine^tt  was  mt  needfuUfor  htm  to  be-  \"'^^*!^'ii'ZT 
 get  children  who  abideth  htmfelfefor  ener,  and'tt  borne  the  onelj  Sonne  Prtmmm  ^wcUm 
 efgod.  liM3t(bops  wits  had  not  greatly  failed  him,  he  would  not  tfitZ'^ttTJX 
 hauc  brought  the  name  ot  our  Sauiour  Chriflinto  this  qucltio.Wc ""  '"'"•  "^«  »•"• 
 know  that  the  incarnation  of  the  Son  ofGodwasamattcrofdi-r,r,7,nVrJi^;l^ 
 uinc  difpcnfation,  and  dirc^ed  to  fpcciall  and  certaine  ends  «Sc  vfes  ^'""  '''^•*  /"•"»- 
 and  the  manage  of  a  wife  came  not  within  any  compaflc  thereof.  ^l7,'Z7,Z!!ff 
 Yet  he  would  l.onour  mariagc  by  vouchlafing  to  bee  borne  in  mar-  p'-"<''*r,fiii»iqm 
 ricdcftate,bychufinglusApoltle$  almoftall  married  men,  by  be- ^^^-Itr^yj^Sr' 
 ingprelcntatamarijge,  and  gracing  the  fame  with  a  fpcciall  mi- "^"  f'"**- 
 racle,by  affirming  die  coniun6tion  of  manage  to  be  of  God,  and 
 the  bond  thcrcpt  to  be  inuiolable,Hisfecond  inftance  is  of  tlie  Vir- 
 gin ^^r^.who  lie  faith  vowed perpetuallvirgtnity  :  but  that  is  falfe, 
 neither  is  there  any  ground  or  any  probabihtic  that  flicc  did  lb.  He 
 alledgeth  S*yittfttntox  proofe  thcioiyhniS.^uflins  name  is  not  fuf- 
 ficient,  vnlclTe  we  haue  lome  what  ellc  to  build  vpon.  The  Angcll 
 declared  vnto  M^ry, tb^t  Chrill  Ihould  be  borne  ot  her:  file  askcth, 
 ^  HawPiallthts  be  feeing!  knewnotaman^.  This  he  faith  imported, 
 that  Hie  had  vowed  virginity,*:  becaufepte  would  net  hatte  .iskrdhow  btuk.r.;4. 
 ~  e  beirg  A  wom^m.pjHld  bring  foorth  afonne  being  promijed  vnto  her,  *:  ■'■<>*s<i,fMii. 
 'pte had tnt ended bjmarlige  tohane company  with  lofeph.Buz  S.  Au  t^llj^l' pr.mtifm 
 iwhcrcprciudicatcth  himlclfc.in  that  he  acknowlcdgetlijthat  >'  the  ^^'  '/■^•'"^.<i>"^- 
 nnerorcuflom  of  the  lewes  did  not  then  be4re  this  vow:\\\nc\\  be-  rAtjjupcntuki' 
 e truc,hovv  Oiould  wee  tliinke  that  fhe  fhould  before  hand  arow''!  w"/'^'^''';. 
 ito  the  opinion  or  conceipt  ot  men  a  vow.  Againc,how  improba-  '<«-r*ww,r«4i 
 bleisit.  that  hauing  vowed  virginity,fhe  would  betroth  her  ft  Ifc  in*"'  '«<•/**-«' 
 mariage  when  as  amongft  thatpcople  it  was  accounted  a  matter  of 
 fo  great rcproch  to  faiclitull  women,  to  die  witliout  iHuc,  which 
 
 Yyy  fliee 
 
lo^c*  of y owes. 
 
 (he  knew  not  then  (hould  in  virginitic  befall  her  ?  Morcoucr,  how 
 vnhkelyisitjthathauingvowcdv^irginiricfhec  would  put  her  felfc  ' 
 ei.Cov.7.4.      vnder  ^  th:pow:r  of  a,  h^s^aid,vnUA'c  it  could  be  proucd,  which  ca- 
 not.that  lo/rph  had  vowed  continency  as  well  as  ihcf  Surely  it  can- 
 not be  doubtcdjbutdiat  in  (ooth  and  fimplicity  at  the  fidt  they  in- 
 tended their  mariagc  according  to  the  vfual  manner  of  other  faith- 
 full  and  godly  pcrlbns.As  I'br  the  reafon  that  S,  ^ujiim  giueth  it  is 
 vnrufficientjbccaufcthcrc  might  bee  caufc  of  asking  thatqueftion 
 witliout  any  intendcment  of  fuch  a  vow.  Thereof  let  CM.Btfhtp  be 
 (yimbr.uLHc.i.  infoDiicd by ^.o/^w^r^T^^who makcth this  the  caufe,   ThcTr&phet 
 ^cctpt  !>„jiiitfi'_.  faith.Takivnto  thee  aJigne'^ehoHlda  virgin Jhall  conceiuey  andjhall 
 g<,tnvtcrt,&c.Lc.h'fi^'gfoorth achild.This Aiiiry hadready  And  therefore jhce  btletHed 
 g,rAxhocUa.r<i,    that't't [hoHldcometopaffe^ bnthorv itfhoHldbeflie hAdnotread  porta 
 
 idlO  credtd.lt  rut  HYH  «  ,,'-'•'  r    J I  •     n         1  i  t        -m  ^  1-1 
 
 fidqutmado  ficret  JO  great  a  Vrophet  tt  was  not  reuetlfd  how  ttlhoma  he*M^ry  th  e  knew 
 tf """  ^f^'""' .  wcl  tiiat  fhe  was  not  to  conceiuc  him  of  whom  the  Angeli  /pake  by 
 m$di*mpertt  vti    thc  kno w'lcdg  of  man^and  therefore  askc th  how  i:  mould  be  others 
 ^«r11utmi^Hm{^'  wifcjCecingit  ihouldnotbc  thatway  ?  but  as  touching  vowing  vir- 
 ginitic there  is  nothing  here  meant. /W,!5(/^o/'i  third  example  is  of 
 thc  ApoltlcSjOf  which  he  laich,j!74r/  were  vi'gms:  but  knowing  well 
 that  that  part  was  a  very  fmall  part,  for  there  arc  none  of  them  faid 
 to  hauc  bene  virgins,but  oncly  T^tWand  /<?^;^.  And  yet  concerning 
 Puula\bc\i  fome  lay,that  he  was  neuer  maricd,as  al  lleadgcd  before 
 f  ssft.r^  out  o^^mbrofe^yci  fome  of  the  more  auncient  affirme,that  he  was 
 
 hciem.^itxat.  maried.as  namclv  wc  hauc  fccue /|^«<?f^«/.  8  before  reckoning  him 
 iMcrt'enoTi  vtrt^  amonglt  mancd  mcn.oo  doth  alio  Cumens  ^lexxndrmus  fay  that 
 Tt^>ufu^  t  .  ^  '^  ■***''*'  «*^  ab^tpted  m  one  of  his  Epiflles  tofpeake  to  his  wfe^  which  he 
 'ftiure  tonrngim.  didftot  lead  aboHtwtth  hlntybecaufe  he  nesdedmt  mnch  to  be  minijired 
 /.r'fr^fw'rr' 'Z'''^^' The  words  which  hee  meanethareto  the  Phihppians/  ibe- 
 mi^nteinpMtjrct  feech  thee  fatthftiU yoke-fellcftv  helpc  thofe  wo»»sn  which  laboured  with 
 rphu'i  .*?.  *^' '"  ^^'  GojpelL  It  is  true,  that  in  rcfpe6i  of  that  power  that  he  had 
 k  r.Cor.-y.T.  of  iumfeifc  for  concaining.he  faidi  '^  I  would  that  all  men  were  euen 
 ^pk^^JSmZ  as  I  my  (elf earn,  but  thefc  authors(as  wee  lee)  hauc  holdcn  that  for 
 'up»?oUsrtfr>b*u  noncccflar/proofe,bucthat  P4«/ might  bee  maried  alfo  as  thc  reft 
 phdtppMfiiios  were.  Yea  but  <^//<?f//;^«*  (fAith  M.'Bi/hjp  )  after  their  following  of 
 procrearmt  Phi  chrtfl  abflainedfrom  the  company  of  their  wittes.  But  that  is  more 
 if^oifuavm  then  Afi^er  Bf(lfypl<^3^ii  ptoondy  yea  Clemens  ^.lexmdirmHi 
 TMd'dit.  againft  thofc  Hcrctick?ff  before  mentioncd.condeinDing  mariagc, 
 
 askcth  thus:'  D^  they4f;>  reieU  the  ^pofiles  I  por  Veter  ■.  and  Philip 
 
 begat 
 
of  Voices.  1 069 
 
 hgat children,rtt]dThilip  hejlcvcd his  danghttrsto hushfids.And this 
 ot  Peter  is  confirmed  by  the  legend  of  thcRomanc  Church ,  which 
 aiiionglt  many  notable  lyes  &  counterfeit  itorics  lighted  no  doubt 
 vponlomc  truth*  The  Legend  rccordeth  that  JVr/rhad  a  daugli- 
 ter  named  from  his  ownc  name  giuen  him  inhis  Apoftlcfhip,  Pr- 
 lr*W/<r,  wiuchinthctimcotiheperfccution  by  *Domicia»  the  Em- 
 pcrour,  was  much  defired  by  f/.'a»/ a  nobleman,  and  thereby  ap- 
 peareth  to  haue  been  then  but  young,  uhereas  if  llic  were  not  born 
 after  the  time  that  Peter  was  an  Apoltle,  fhee  muft  needes  be  abouc 
 thrccfcorc yearcs  old ,  itbeeing  no  Icfl'efrom  thetimethat  Peter 
 was  called,  to  the  time  ofthatpcrfecution.    And  togiuethcmorc 
 likchhood  hereof,  wee  find  it  certainc  ihii'Pcterlcd  his  wife  with 
 him  from  place  to  place  where  he  prcached,as  did  alfo  other  of  the 
 Apoftlcs,  whereof  the  Apoftle  S.  Vaul  fpeakcth  manifcftly:  "^  Haue  mi.Cor.f  .j. 
 ype  ret  ponder  to  leade  al?OHt  a  ^Jitr  hcing  a  ivife,  as  rvclLis  the  reji  of  the  - 
 ^AfcjlicSy  ard as  the  brethrtnof  the  Lord  ar.d  Cephas  ?  M,  Btfiop  will 
 fay  he  meant  it  not  of  vviues,butofother  deuout  women:  as  though 
 it  were  nut  more  likely , that  the  Apoftles  hauing  wiues  fhould  leadc 
 about  li.eirounewiucs  rather  then  ftrangc  women.  Yea  and  the 
 words  cf  the  A  poftlc  conuiil  it  fo  to  bee  vndcrftoodc,  who  w  ouldc 
 iiotbcabiLirdinfpce*.h,tolay»?/J/?rr  hewga  vaman^  and  therefore 
 TOull  needs  be  taken  to  lay  ajifier  ketngKyctfe:  &  therefore  tlic)-  that 
 take  icothervvifc  areti.inctotalfific&milplaccthc  Apcftles  words 
 as  the  vulgar  Latin  doth    And  whereas  they  are  wont  to  fay  that 
 thofe  deuout  women  fl'.ould  go  about  with  the  apoftles  to  niinirter 
 •vntotheni  ofthcir  (ubftance,as  lomedid  to  our  iTauior  C  l]i  ifi,  ic  can 
 •hot  be  the  meaning  ot  the  Apoftle  heerc,  becaule  he  fpeakcth  liccrc 
 ■ofa  power  whereby  he  might  burden  the  Church  with  himfdfennd 
 his:  but  the  going  about  of  fuch  women  with  them  had  bin  the  dif- 
 burdeninq,  ot the  Cliurch.Yca  &  luch  women  fliould  hauc  bin  layd 
 to  ha uc  followed  tiicm,ror/c^<r/f^rf^wr  by  the,  neither  would  the  ^rumSir, 
 Apollic  haue  Ij.  okcn  fingly  as  of  one,  bccaufe  it  could  not  hut  hauc  iib.  j.  Wi/n/r-*.. 
 faufed  fufpitio  &  obloquy, to  go  one  with  one,  laue  only  u  ith  their  ['^'J'^lZI^Z}*^ 
 flwne  wiues.  A  nd  ihxi^  (^lemensn^Uxardrinus  in  the  place  before  ci-  '<iub*<:t:pcre]uM 
 -fed  vndcrftandcth  it  of  the  Apoftles wiues,xSc  flicweth  the  caufc  why  ^/^'r^fZZTZ 
 ^c apoftles  tvH  kc  them  with  them, "  to  mirijlertorv( men rrhich kept  '""'"'* l*/^''»"« 
 ^hoftfcs  .O"  th^it  hj  them  the  doHrine  of  the  Lord  wit  hem  reprccfe  cr'au'r.s'L'imnt  ' 
 SHtllfufpition  might  enter  mto  the clofeu  (f  WfmtTt*  This  was  the  fpc- 
 
 Yyy  2  ciali 
 
1 070  of y owes, 
 
 « ih.d  N,n  vt    cial  caufc  of  their  leading  the  about,&  in  that  rcijpt&.  Clement  faith, 
 
 vx^resjtd  vt  f$  that  ®  thcj  Udthcm  mt  as  wines  hut  asftfters^  not  in  regard  that  they 
 E/'""""'''"  were  wiucsoncly,  but  for  that  they  were  alfofiftcrs  in  the  faith  of 
 P  Idem  strom.ib.  Chrift  &  in  the  hope  of  the  Gofpclljand  thereby  mcetc  for  that  vfc 
 Lor1w/l<^'l«-  winch  was  the  thing  properly  intended  jn  the  Icadingof  them.  But 
 VhoTJndr&'tl?}^^^^^)'^^^^^^^^^^^  thatcertaineitisjtliat  the  Apcitlcs  led  their 
 *f,ur>dofr,prio  wiucsabout  with  tlic,&  fo  namely  the  Apoftle^.y^-rfrjofwhom  he 
 nomm,  pn,  c>n>-  ^^^  bcfofe  favd  35  We  haue  hcard.ihat  he  alfo  begat  children  ;  and 
 lu,  mtmenu  Do-  wlien  attcrward  his  wife  was  put  to  death  tor  the  faith  cr  Chnft,  he 
 nioJ^m^l,-  ^^^s  there  prefent,  as  the  fame  Clement  alfo  teftifieth  m  another 
 mtni^m  &  vfquc  place,&  did  P  cxhoTt  and  comfort  her,  and  calling  to  her, Jay d  \  O  wife 
 ftaTAffi^^'vldc  ^^^<-  ^her  the  Lord  lefns,  SHch(^znl\  \\c)was  the  manage  offuch  blef" 
 EM[ti>.hifi.Ub.i.  fedferf9ns^andthetrferfcnaffe6Hcn,eHentothegreateft amitie*  Now 
 q  7*4^  ^foi.  1 .  lalt  of  ail  M.BiJhop  tor  example  nameth  the  befl  Chriflsans  in  the  ftt". 
 3^  zBoMot  TX-refi antiqpiitie ImtngperpetHall virgins '.htcitclh  for  it  Ittjitn  Martyr 
 vij  i^  zsoT^^oIji  and  Tertul/ianywhcn  he  taketh  it  indeed  from  the  fantaitical  dfcam 
 tly{KovTouacu  ofhisowneidlchcid*  of  the  hefi  Chrifians  ncytherofthem  fayth  a 
 Hjt^'  i(li.ofxvi-woTdj  onely  they  (ay  that  fome  did  liuc  virgins  and  vnmarricd  a- 
 xoy  Toucrai  c<  mongfttlicm,  to  (hew  liow  far  they  were  fro  the  fornications  Sc  in- 
 Sk  -nrctJcTav  cefts,  wiiich  were  vfuall)'  pra£lifed  aiDongft  the  P;»gans,  lufiin  ha- 
 Iftetfljjriwflif-  uing  faid,that  by  the  doctrine  of  Chriil  hethathckethvpcnayvoman 
 erav  t5  jjoj^S  to  lu^  after  herjiath  committed  adt^lterte  with  hi  rw  his  heart,  ^  that 
 A(pSopoi  ha.'  not  onelj  the  committing  cfadnlterie^b^t  alfo  ths  wtlland  dsfire  thereof 
 fxi\ov(Th  \c^  makethamanreietiedofhimy  intcrrcth  tiiel'c  words ; 'l  Surely  many 
 lu^of/cq  Ko-JA  ypith  vs  hoth  men  and  women  of  three fcore  orjeuentieyeares^  who  from 
 vt(Xi  yi\og  uv-  tljgff  chtldhoodhafte  learned  the  doEirine  ofChnJl^  doe  continue  vncor- 
 ^inui  TOJoy  rnpt.  and  I  glory  that  in  all  (on  $  of  our  men  Icanjhewfuch:  The  Tranf- 
 T0W5  Sii\a4„  lator  to  z/«f5rr«pr,hath  added  coehbes,  vnmariedyhnt  there  is  no  rea- 
 L^.$.N«7^n/.  fo^  by  the  words  of  lujiin  to  vnderftad  any  thing  clfe,but  tfiat  they 
 tMentudiiigcntif.  ]<ic^i  themfelues  vncorrupt  fro  fornication  &  vncleannes ,  which  it 
 c7ptMCeffitf^u4n^^^^^^dt.ofizid<,  that  any  amongft  the  Pagans  to  fuchycares  had 
 tumeunc^  afinfris  done.  But  yet  of  that  I  will  not  contend:  onely  I  fayjthat  taking  the 
 tn'momllL  ,'^«/.  wotds  ofvnmiried pcrfons, here is nothing  fay de that  eythcr  they 
 r«#,  tAntnm  ir  tb  yy^^c  tlic  beft,or  better  then  any  othcr.No  more  is  ther  in  the  words 
 tntu.Si>^dAmmuu  ot  r^rr«//(4ff,  who  taxingthe  tomications  &  mceituous  nIthinesOf 
 'tl^JIZ'lrZ^  '^5  Pagans/aich:  '^Moflddigent&faithfulchafittyhath  hedged  vst^ 
 virgin,^  ctnttnen.frofuch  euenty  (^asfaraswearefrofomtcattony^alexceffeheyodm^ 
 iU^icf,Unntj-ou>,  rtMgeJo far  Are  wefromthc  coft  cfinceJiJeafome  both  oU&yong  d^c 
 
 fH 
 
OfVorwes.  lo^l 
 
 fttt  iiy^ay  the  yph§le force  ojthts  error  bycontinencie  of  virginitir.  Now 
 what  is  tlicrc  here  whereupon  M.  Bijhep  fhould  fay,  that  the  bejl 
 C^ri/?M»/liucdinpcrpctuallVirgmitie?  Butwccmuft  not  ftand 
 vpon fuch  matters :  cither  wee  mull  giuehim  Icaucto  doc  thus, 
 or  cll'ehcc  mult  write  no  more.  Well  wee  fee  now  that  his  ex- 
 amples are  farre  from  Icruing  his  turnc,  and  therefore  in  fteadeof 
 his  blind  argument  gathered  of  felfc  conceipts,  wc  will  argue  thus: 
 tliat  feeing  none  of  our  captains  and  ring-leaders  whom  God  hath 
 fct  before  vs  as  exaples  to  be  followed,  haue  giucn  vs  any  example 
 of  tiie  vow  of  virginity,  therefore  we  muft  condemne  it  as  a  blindji 
 vs  ilfull,and  fuperttitious  vow.Nay  wc  will  argue  further:  Abraham 
 cur  Father,^  tnthefiepofrehofefAtthweare  towalke,SiZ.  into  whofc^^^^^-J-^J- 
 bofbme  wee  Ihall  bcegathered,was  a  married  man,not  once  oncly, 
 but  twilc  marned.So  were  the  reft  of  the  Patriarchs  married  mcnj 
 andfothcPriefts,  the  Prophets,  theApoftIes,and  almoft  all  that 
 the  Scripture  (etteth  before  vs  as  examples  of  pcrfe6lion.Thereforc 
 they  are  lewd  hypocrites  &  no  true  tcacher$,that  beare  vs  in  hand 
 that  Chriftian  pertc6^ion  cannot  ftand  withmariagc.  Yea  but  the 
 Jingle  man  faith  Oi'i£i/h0p,rAreth  onely  horv  tefleafe  Gtdfafidto  he  ho* 
 Ij  tnbodj  and  mind,as  the  sApoftle  v^ritei^yvhen  as  the  married  are  cho^ 
 kedwith  the  cares  of  this  world.  But  the  Apoftlc  onely  telleth  vs  what 
 may  be  by  the  condition  of  fingle  hfe,  and  the  right  vfe  thereof  not 
 whatalwaiesandnccaflarilyis.Forwec  know  that  the  maried  ma- 
 ny times  Icfle  carcth  for  the  things  of  the  world  then  the  vnmaricd, 
 and  the  vnmaried  many  times  Icflc  carcth  to  pleafeGod  then  the 
 maried  doth.What,  did  M,  Btjhop  and  his  fellowes  care  oncly  how 
 toplcafcGodinthatheatcoffpirit,  whereby  they  were  caned  a- 
 gainft  thclcfuitcs?  or  do  the  lcfuits,yea  their  Popes  and  Cardinals 
 and  Bilhops ,  care  oncly  to  plcafc  Godr' Good  men, they  haue  all 
 quite  giucn  oucr  the  world,  and  they  breath  nothing  but  only  hea- 
 ucn.  A  man  may  wonder  at  the  impudency  of  this  manjwho  doub- 
 leth  not  to  fpeakc  lo  contraric  to  his  own  knowledge  botli  in  him- 
 felfe  and  the  reft  of  them.  It  is  true,  that  fingle  life  hath  ordinarily 
 more  oportunity  and  liberty  to  the  feruicc  of  God  then  manage, 
 which  is  the  thing  that  tlic  Apoftlc  mcaneth,but  feldomc  it  is  fo  v- 
 fed  or  ncucr,buc  that  manage  m  fome  attaineth,  to  as  great  holines 
 and  per&£lion  as  fingle  life .  But  A/,  B.  in  great  anger  goeth  for- 
 
 Yyyj  ward 
 
1072  Ofvmes. 
 
 ward  faying:fW<f//Jr  4  manhud  made  a  league  with  helUor  were  £i  blind 
 
 MS  A  beetle ihow  can  he  euerferfrvade  himfelfe^that  to  wallow  in  fiePily 
 pleafure^andfatisfying  if  the  beaflly  appetites  is  as  gratefuUto  God  as 
 to  ceyiquer  and/nbdue  them  bj/f^jHng  andprajer.Whcrcyvckc  a  bca- 
 ftly  tilth  our  of  a  prophane  mouLli  ai>d  Itinkmg  breach,  fo  fpeakc  of 
 lacrcd  &  holy  matrimony,  as  if  thcrt  were  nothing  therin  but  waU 
 Iswtng  infifPjljplea/Hre,andfatttfjmg  efbe^flly  appetites*  Wlwt ,  is  it 
 a  matter  of  iacramcnc  with  the  /*  wallow  in  pejhly  pleafure  aKdfattf- 
 fying  of  beajlly  appetites^.  Dotb  he  tcacb  their  marled  Catholikc  dif- 
 ciplcs  that  they  w^^liow  i^fl  Jhly plea/nreyam/attsfytKgof  beafily appe- 
 iTertMi.dfpad.    fif^ji  Sutely  thc  auttcient  Church  of  Rome  held  U^ir  moderaticnof 
 u,iiiZZ.uo  lMHs(by  m^.riage)to  be chaftity^'k%  Tertulltan in  bchalfc  oiUUmams 
 ibidimm  p«^'«- Jvpbraidethchem,and?^/)ifc»/^rw/  informed  thc  Counccl  of  Nice  <Sc 
 mStcratZjl.iib.  thcy  rccciucd  i  tjtha  t  the  ^  company  of  a  man  with  his  awnc  wtfe  is  cha- , 
 \.ca.^.%.vm (un>  fffff^  Ac  what  thcii  iTial  we  thinke  ot  a  filthy  carion^that  accountetW 
 tnbitmr,  caittm»-  nothing to  bc  inmarijfge  but  wallomr.gtnplhly pleafure^ O'lattsjy'^ 
 nUm  apptiUuit,         cf be  afily  appetites  yZlxcxcby  bUlpheming  the  lacred  inltitution  oj 
 Godj  &  craducingall  thofe  holy  men  of  God  of  whome  before  wa 
 fpokcn,thatliued  m  maried  ftate.Now  further  hce  tellcth  vsthat  J 
 Taulgiueth  counfellto  the  marie d^to  containe  durmg  the  time  ofprayeA 
 where  I  leaue  it  to  theCjgcntle  Reader,  to  eftecme  whether  the  man] 
 were  fobcr  info  reciting  the  words  of  thc  Apoftle,^.  Taf^le  (ikhi: 
 n  I .  Cor.7.^.      n  Dfffraudnot  orie  another  except  it  be  with  confetftf&r  a  time ,  thatyei 
 may  attend  to  fa^t^g  ^prayer*Which  words  haue  manifeft  refercc< 
 to  extraordinary  occafions  ofhrmbling  our  fclues  to  God  ,  and  d 
 teftifying  vnto  him  the  griefc  and  forrow  of  our  heaits ,  by  dcpri- 
 uingourfclucsofthc  vie  of  all  thofe  things  whereof  wee  take  any 
 ioyordelightaccordingcothc  flefli,  or  to  any  fpeciall  occafionjj 
 of  gathering  our  fpirics  and  foulcs  more  ncarely  vnto  God,  where 
 by  it  concerncth  vs  to  depart,as  I  may  fay  fo  much  the  further  frori 
 our  felues.  In  this  fort  God  H'hcn  he  was  to  giue  the  law  to  prepare 
 the  people  to  due  reuerence  and  actentionjcommanded  them  three 
 oExod.ij.iS-    tj  jies  before  **  to  be/an5ltfied,  to  wa/h  their  clothes,  and  not  to  cornea^ 
 their  wines.  Another  time  being  greatly  offended  with  them,hee 
 p  c^p.??»  5       commandcth  them  p  to  lay  afide  their  ccfily  raiment ythit  thcy  migh^ 
 (hew  the forow  of  their  hearts  by  a  neglect  and  carelefhcs  ofch< 
 attiring  of  their  bodies.  And  thus  we  know,tIiat  falling  in  fuch  cafe 
 is  vfuaTly  adioyned  to  prayer  ,thac  thc  afHiding  of  the  body  ma} 
 
 .     *  (harpci 
 
OfVowes.  1 07  5 
 
 Iharpcn  and  giuc  edge  to  the  affcftion  of  the  fouie.  Vpon  fuch  oc- 
 cafions  the  Apoftle  pcrmittcch  lorac  withdrawing  of  the  husbandc 
 from  the  wifc,but  yet  with  this  exception,  that  \thtc  by  conjent^nd 
 b ut  oncly/c  r  4  timcyand  t hen  ctme  together  agatneyiiith  he,  thtit  Sa- 
 thantemptjiounotforjotirincfiWtKer.cfe.  Where  when  he  requircth 
 confent^  he  giucth  to  vndcrilandj  that  where  there  is  neceflitic  of  fa- 
 cing &  prayer,  and  yet  confent  of  defrauding  cannot  be  obtained, 
 their  farting  and  prayer  is  to  be  vfcd  without  defrauding,  beecaufc 
 defrauding  may  not  be  without  confenting.  Now  thefe  wordes  bcr 
 longing  to  fpecialloccafions,  and  beeing  only  conditionalI,theRo- 
 inilh  hypocrites  will  haue  to  concerne  all  times,  and  tobeabfolyte- 
 iy  fo  meant,  as  if  ordinarily  there  cculd  be  no  prayer  where  there  ii 
 the  companie  of  man  and  wife.  As  if  the  Apoftle  would  fay.  Let  the 
 husband  (jiue  to  the  rctf:  due  bennMolcncey  and  likewtfethetvifetothe 
 i;«/^4^<^,  and  yet  tell  them  withall,  that  if  they  doc  fo  they  cannot 
 pray»But  the  A  poftle  S,  Veter  in  this  and  all  other  refpeftes  wiUeth 
 S  husb^iids  to  dwellvciihtheir  vriues  as  men  of kjfovp ledge ^  giuing  honor^  1  P<t  J.7- 
 to  {he  vfffe  as  to  the  reeaker  vt^eU^  /^<?r  (laitii  he )ji0ur prayers  be  not  in- 
 terrf/ptcd.  Sofarre  was  he  from  thinking  the  locietie  of  the  faithfull 
 husband  and  wife  to  be  the  interrupting  of  their  prayers,  as  that  hec 
 inrtru6teth  carefully  to  prefcrue  it,  that  their  prayers  may  not  be  in- 
 terrupted. And  who  doubtclh  but  that  thofe  Icflbns  of  holy  Scrip- 
 tures  whereby  we  are  taughc^  to  pray  afwayes^and  not  to  waxe  weary,  r  ink.  18. 7. 
 ^  to  pray  contmuallj,  '  to  pray  entry  y)rhere,do  concerne  the  maried  as  [  \^j^^  ]'IJ' 
 Well  as  the  vnmarned,  and  therefore  do  import  that  marriage  hin- 
 drethnotbutthatwe  may  fo  do.  Surely  itconcerneththcholy  men 
 of  God  to  pray  as  much  as  it  concerneth  V5,eucn  the  Patriarchs  and 
 Prophcts,and  other  iuft  and  righteous  men,  neither  can  wcdoubt 
 but  that  rightcoully  and  holily  they  performed  that  dcuotion  vnto 
 God,  and  yet  they  liued  in  mariage,and  their  wiues  were  partakers 
 with  tiiem  in  this  godly  fcruice.N ow  isit  come  to  paflc,  that  man- 
 age isa  blot  and  hmdciancc  to  ourprayers,  feeing  i:  was  none  to 
 others  i  or  if  manage  be  no  bar  againlt  the  prayers  and  dcuotions  of 
 other  faithfull  people,  what  aylcPricfts  and  religious  perfons,  that 
 they  cannot  pray  &  perfcrmc  other  feruice  to  God  if  they  bee  mar- 
 licd?Vntill  the  time  q( Salomon  who  firft  ordered  the  attendance  of 
 the  Priefts  by  tuines,the  high  Pncft  of  the  Icwes  who  it  concerned 
 tube  mort  pure  &.  holy  of  any  creature  vndcr  hcauen,yet  in  maried 
 yyy4  eftatc, 
 
Io74  OfVowes. 
 
 cftate  &  performing  the  offices  cherof  prcfentcd  liimfclt  daily  vnto 
 
 Godj  bearing  the  figure  and  perlon  of  lefus  Chrilt  our  big  h  Pricftc 
 
 the  Sonne  ot  God,  and  wearing  a  frontlet  whercni  it  wascngra- 
 
 A  •>%■*(.     ^^^f^'tishneff'etotheLord,    Morcouer,  after  the  dcuidingot  their 
 
 niftration  were  forbidden  the  company  of  their  wiues.    What  then 
 
 is  it  but  fUperftitious  hypocrifie,  thacmaketh  Romidi  Prielles  to 
 
 fay  they  c;.nnot  holily  doc  their  ieruice  vnto  God,     if  they  bee 
 
 married  as  they  were?  It  is  well  obfcrued  by  Clemem  ^IsxmdnnHs 
 
 X  cUm.  Strom,     that "  ths  ^poflles  EftftUs  though gtutng  innumerAble precepts  ofmar- 
 
 iib.^.^poftoii       ri^e^atsd procreation  of  children^andgouerning  thehou/c,  yet  deem 
 
 mAtrimtnie  &      whereforbtd  or  abrogate  hone  ft  and  modeji  martage^but  keeping  an  ac 
 
 I  tberoTHmpro  -      cordbctw  xt  the  law  andthe  GofpelL  doe  admit  luth  of  the  married  and 
 
 b,iiapr4cepta  con^  the  vnTtt^rxted^  Now  it  there  be  an  accord  to  bee  kept  in  this  behalrc 
 
 tonTpfZZ^  betwixt  the  la-^e  and  the  Gofpell,  and  that  the  Apoftle  did  keepc, 
 
 tttm^  mAtrimoni.  then  it  IS  manifcft  that  he  determined  not  marriage  to  bee  any  hin- 
 
 f^u^ucZTJ^n  derancc  to  facred  miniftrations  in  the  gofpell,  becaufe  in  the  law  it 
 
 geiio/iruMtts     was  not  fo »  In  a  word,  both  Prieftes  and  religious,  if  they  haue  not 
 
 vtrHn^l'd^ttmt  the  gift  of  continencie,  are  by  mariage  to  bee  fitted  to  the  feruice  of 
 
 <^'-  God,  which  in  the  pollutions  of  incontinencie  they  cannot  doc  as 
 
 they  ought  to  docMafler  Bijhop  faith^r^f-^  are  bonndto  chaHitie^nt 
 
 that  is  not  true.  They  are  bound  from  mariage,  but  to  chaftitie  they 
 
 cannot  be  bound.If  they  haue  not  the  gift  ot  continencie,  they  can- 
 
 notbechaH;,    but  are  polluted  and  defiled  both  in  body  and  ^oule, 
 
 with  vnchaft  and  lewd  affections. But  fuch  pollution  and  vnclean-' 
 
 neflc  is  no  let  with  them  to  the  feruice  of  God,  oncly  marriage  is  a 
 
 let :  polluted  and  defiled  let  them  be,but  maried  they  may  not  bee* 
 
 i6,    W«  BisHor« 
 
 9Ve  wiUdofe  vp  this  point  rtith  fome  fentences  tal^n  out  oftheaun- 
 cient  Fathers y  iuprajfe  ofyirginitic^  which  M.  P  ♦  #«  alt  this  tjtieilion 
 voHchfafethfcarce  once  to  name^  as  though  Vtrgins  and  Virginity  rveri 
 no  EngUJhwords^or  not  as plMne  as  continencie t 
 
 S.  Cyprian,  Dc  habitu  Virginum, imitletkytrgins  to  bee  the  meSi 
 noble  and  glorious  perfons  of Chrtfisfiocke ;  andaddeth  ,  that  theyJhaB 
 rtceiue  of  God  the  higheft  reWArd  and  great  eft  recompence, 
 
 S.Chry' 
 
 1 
 
OfVoWfs.  1075" 
 
 S.  C h ry f  jftonic  *  citeth,  Virainttie  so  be  the  top  offerfeU.on.  and  the 
 
 I      I    n\  r  "^  *IibJ.conr, 
 
 htj^hc/ftfppeofvrrtur.  y.tup.vit.nec«r. 
 
 .^f:d  Athaiiafius,  Dc  Virginitatc,  inthtr  ende  hMrHctb out  into  • 
 
 th-fc ypoordes '.  O  ZJirg:nitie,  a treafure thut  w.'Jlcth  not,  a^^trLiKdthat 
 
 iTith,  reth  mt :  th:  Tt^ntplc  ffCJcd,  the  VdlUce  of  the  holy  Cjhoji^  a  fre- 
 
 ctousjionef  whofc  price  is  not  k»orpnc  to  the  vutgar,  the  toy  of  the  Tro' 
 
 fhets  ,  the glorte  of  the  KApcfiies ,    the  life  ofxAnqels ,  the  Qravtne  of 
 
 S.untr. 
 
 S .  Ambrofe  Lib,  i ,  dc  Virginibus  paulo  poll  ink. y/rgwitie  is  a 
 prmcip.:llvertffe,andnct  therfore  commendable  that  it  tsfonnd  in  Alar- 
 tjrs,  but  beecanfe  it  m  J^th  'JMartyrs :  Who  can  with  humane  wit  com" 
 prehcnd  tt,  vfhtch  nature  doth  not  hold Tvithin  her  larves  ?  it  hathfitched 
 emof'heauenthat  it  might  imitate  on  earth  \  neither  vnfitly  hath  it 
 jo'.iqhtamxnmrofltfemheaHen^  rvhich  hath  found  afpoHfe  for  her  in 
 hrauen. 
 
 This  furmo  anting  the  cloudsy  thefiarres  and  Angels  hath  found  the 
 n\  rdf  of  God  in  th^  bojome  of  his  father  t  &c.  See  vho  lift  to  read  mere 
 tf  this  purpofe  the  refl  of  the  Fathers  m  their  rvorkes  ofFirginitie  :  of 
 vphich  moji  ofth^  hane  written,  ^nd  S .  Icromc,wAtf  is  behind  none  of 
 the  reft  m  his  bcokes  againft  louinian  4«<^Hcluidius,  aUwhich  doe  mofi 
 diligently  exhort  to  vow  virgtnitiejo  teach  how  to  keepe  it,andmo^  ve^ 
 hemently  inutigh  againft  all  them  that  doe  breake  it,  ^nd  if  any  beefo 
 mad  as  to  credit  rather  our  flcjhly  min/ftt  rs ,  thi  n  all  that  honorable  and 
 holy  Senate  of  the  auncient  Fathers  j  he  defer  ueth  to  liue  avddie  in  per- 
 petualld>irk»ejfe. 
 
 In  this  muter  1  haueftayidfomewhat  longer ,  heecaufe  our  carnull 
 teachers  ^  with  the  lewd  example  of  their  dtjjolute  Difciples ,  hatie  cor- 
 rupted our  age  w:thfl:fi}ly  andbeaftly  liberty  \  In  the  other  point s^  1  will 
 .  recompence  it  with  b-euity. 
 
 R.Abbot. 
 
 .M.Verkins rather namcth continency then virginitie,  becaufc 
 virginitie  noteth  properly  the  ftatc  of  the  body,  but  contincncie  ig 
 the  vertu^t  the  minde,  which  goucrncth  and  pre(eructh  the  inte- 
 gritieofthebody,  Asforthofc  great  commendations  which  the 
 fathers  by  hiin  mentioned,  tad  other  of  them  do  gtuc  to  virginitie, 
 
ioj6  ofVdwes. 
 
 wc  fb  much  the  Icflc  rcfpeftthcnij  by  how  much  the  more  the  Umt 
 '  ^'  fathers  hauc  made  it  appcarcvntovsjas -before  wchaucleene,  that 
 
 •  thofe  commendations  were  but  fnares  and  aduantages  taken  and 
 
 .  vfed  by  Sathan  for  the  intangUng  of  many  thoufand  loules  to  finj^Sc 
 to  their  ownc  danination,Their  immoderate  and  cxcediue  opinion 
 and  extolling  thercof,drew  many  thourands  to  vndcrtakethe  pro- 
 feflion  of  fingle  Hfe,  who  when  they  neyther  could  performe  what 
 r  they  had  vndertaken,  nor  might  without  reproch  and  infamy  leauc 
 
 their  courfe,  were  content  euen  to  caft  themfclucs  into  the  dcuils 
 mouth,  andbypra^ifeoflewd  and  vncleanehfe,  to  worke  their 
 ownc  confufion  and  otherthrow.  Albeit  w^;  would  aske  LA'i,'Bi/hop 
 what  it  is,for  which  they  commended  virginitie  in  fo  Jiigh  meafurc 
 and  dcsrce  ?  I  f  they  rerpe6lcd  the  intcgritie  of  the  fleib,  what  was  it 
 more  then  was  to  be  found  amongft  heathen  idolaters, as  in  the  ve- 
 ftall  virgins  and  others,  or  then  is  nowc  to  bee  found  amongft  the 
 Turkes  ?  If  hec  will  fay  that  they  refpefted  it  as  dedicated  to  Ciod, 
 why  ihould  they  make  that  a  feruicc  to  God ,   wherein  they  that 
 knew  not  God,might  glory  as  well  as  they,  and  wJiercin  for  it  fclfc 
 there  was  nothing  that  concerneth  the  fcruice  of  God?  Ifhee  will 
 (ay  that  they  conceiued  it  not  as  in  it  feltc  to  be  a  feruice  of  God,  but 
 onely  regarded  the  imploying  of  it  to  thole  thinges  whereby  God  is 
 lerued,they  meant  nothing  againftvs,  becaulcwealfoconceiuethc 
 power  of  virginitie  to  be  an  excellent  gift,  and  worthy  to  bee  admi- 
 red and  honoured,  where  according  to  the  frecdome  and  libertic 
 thatitgiueth,  it  is  faithfully  beftowed  tothc  leruiceof  IcrusCiiriftc 
 An  excellent  gift  I  fay,  as  the  gift  of  learning,  the  gift  of  eloquence, 
 the  gift  of  tongues  &  fuch  Iikc,whlch  may  be  in  the  euill  as  \kc\\  as  in 
 the  good,&  therefore  are  no  othcrwife  acceptable  to  God,  but  only 
 in  their  vfc.  No  we  as  excellent  gifts  are  very  feldomc  and  rare  ^  fo 
 is  it  in  this :  many  may  be  willing,but  few  attaine  vnto  it :  and  tber- 
 forc  it  was  the  great  oucrfight  of  many  of  the  Fathers ,  [o  promif- 
 cuoufly  to  entertainc  multitudes,  and  by  luch  bonds  to  ty  c  them  to 
 that  kindc  of  life,  whereto  fo  many  were  vnable,  and  wherjcofthey 
 \  Mier»n.4iiM.      fouud  tlut  to  bc  truc  which  Uisrome  confciTeth,  that^'  tt  was  in  very 
 lTp7j^Ll'L?efl.^'^^JI^''^'g*»^    y^t'mfewetoperfeuere,    Astouching  tL^rlayings 
 ftrfeHerarcp*Mc«'  whJch  M,'Bifhop  allcdgcth,  they  needc  not  much  to  bee  Itood  vpon. 
 r«w.  If  they  (pcakc  of  virginitie  in  the  two  former  forts  no  we  mentioned, 
 
 they 
 
ofvmes.  I077 
 
 dicyfallof  thcnifclucs.  If  in  the  laft  meaning  1  anfwcr  ,  let  vir- 
 gins be  according  tothepattcrnc  which  they  defcnbcj"^  that  there  ccjfrUt,.j,hsi. 
 i>einthemnodefiruof  thefiefhandofthe  body,  and  there  rename  in  ^''S^l"^  <''/'• 
 thcmonely  the  thwgsoj  vtrtue  and  ojthe  Jp'rit  for  the  receiutKO  'efctrp»runuiufttnt. 
 hi\-zuet}!jglcrjfy  and  wee  will  honour  them  as  the  niore  excellent  ^''^JJ^f^"^** 
 portion ot'tiie  Lords  flock5and  the  top  ot  Chriilian  per!:"e6^ionjnoti?">'>'«'»'^i^<>r/-in 
 tor  tlieirvirginity  but  for  their  piety  ,whereof  not  withftanding  thcy*^""**^*"""' 
 l.aue  tiie  better  opportunity  by  virginityj  and  only  (o  as  that  it  ma- 
 ricdpedbns  (hall  equall  them  in  piety,  they  lliall  Hand  as  high  as 
 th  cy .    The  faying  ot^thanafins  as  he  alleadgcth  it  is  a  countcrt'cit, 
 neither  was  .^7 /?4>/^y/«i-  the  Author  of  any  io  bale  a  worke.  The 
 words  here  cited  do  Ihew  tiie  fingular  vndifcretion  botli  of  the  A  u- 
 ihor  tliat  wrote  tliem,&  M,  Btjhop  that  cited  theni,in  tl)at  he  callcth 
 virginitic  the  toy  of theTrefhtts^Kridthe  glory  ofihe  ^pofi/esywhcn  in 
 a  manner  alI,both  the  Prophets  &  Apolilcswerc  maricd  men  and 
 notvirginsj  and  the  life cf  Amels.whtnizh^i.  thing  nothing  con- 
 cerning Angels,  Thcfearebut flourifliesofvainevviiSj  whichre- 
 rpedl  not  how  fubftantiall,  but  how  glorious  th'eir  words  be.    And 
 to  fucli  Rhctoricall  amplifications,  ^yimbrofe  as  touching  diat  mat- 
 ter ot  virginitie  is  too  much  affcfted,and  appropnateth  thofc 
 things  to  the  deuotion  of  virgins,  which  nothing  hindcreth,  but 
 that  they  fliould  be  common  to  the  faith  and  deuotion  of  njaried 
 eflate.  He  fo  fpeaketh  as,  if  heauenly  hfe  were  onely  to  bee  found 
 in  virgins,  wiicreasinmariedperfons  the  Scripture  feitcth  before 
 vs  thefpcciall  examples  and  patterncs  thereof  As  for  Hter^mcy 
 ho  rcedethnoccnfureofours,  being  of  old  fufficicntly  cenlured 
 by  the  Church  of  Rome,  as  before  hath  bene  fhevvqd  .  Wee  reue- 
 icnce  his  learning,  but  yet  wee  cannot  but  acknowledge  in  hini  , 
 
 loiue  want  both  of  modertic  and  pietfc,  wherein  a  propoftcrous 
 Jiumour  of  extolling  virginitie,  hee  fpeaketh  bafely  and  rudely  con- 
 ccrningmariagc,anddoubtcth  not  to  tranfcribc  into  his  workcs 
 thofe  Icntcnccs  and  arguments,  which  Tertt^llian  in  his  Iicrcfie  vfcd 
 to  the  ramepiirpofc  againft  the  Church,  as  to  him  that  comparelh 
 h\yt\>\iWcadGcrcnttamdeMomgam$a,  andfirltbookc  againll/«'« 
 ««;.?» to  />r/«///.t»:j-bookc  de  Monog^^mi.jy  will  c.ihly  appcare.  To 
 be  lliort  ,all  the  exhortations  &  rules  that  they  could  vie  tor  the  kec 
 ping  of  virginity,  could  not  auaile,  but  that  the  ftinkc  thereof  hath 
 
 alwaics. 
 
loyS  ofVmes. 
 
 alwaics  bene  lothfome  to  the  world.  They  fct  bankesagainfta 
 ftrcamc  that  could  not  be  ftaicd,  and  thereby  caufed  a  deluge  and 
 oucrflowing  of  great  vncleannefle,Which  if  Cbrj^^ojicme  faw  to  be 
 fuchjas  that  he  heldit  better  there  fhould  be  no  more  virginssas  be- 
 fore was  Qie wed,  what  fhall  wee  but  take  them  wilfully  to  dwell  in 
 darknejQcjWho  after  fo  much  further  cxpcrience,continue  to  roain- 
 taine  that  damnable  vow,  which  all Chriftian  ages  from  the  time 
 that  it  Brd  began,  haue  had  caufe  to  rue.As  for  the  mmiders  they 
 liue  in  chad  and  lawful!  mariage,as  the  Prophets  &  Apoftles  haue 
 done,  and  can  for  that  bee  no  more  accounted  carnall  and  flefhly 
 then  they  were ,  yea  and  they  think  that  the  wals  of  the  ftewes  and 
 S urgeons  inftruments  beyond  the  feas,and  the  confeflion  dofets  of 
 many  female  Reculants  at  home  will  beare  witneflc  at  that  day 
 that  they  haue  not  bene  io  carnall  and  fleihly  as  Romilh  Prices* 
 
 17  W.  B I  s  H  o  p» 
 
 ^oncerniMg  the  vow  offouertie  and  monafitcalllife^  in  which^as  M» 
 VcT)Ka\%ackn<m>ledgethymen  keHow  all  they  haue  vpcn  the  pofirf,Mtd 
 gme  themfilttes  to  VKt^er  and  FaJliMg:yet  hee  is  r.et  a^amed  to  a* 
 uouch  that  this  vow  is  againji  the  wtllofGod ,  and  ajfayeth  to  proofte 
 it:  A6is  cap*  jo.veri'c^s*  ^^^^^  ^^o'^c  blefl'ed  thing  to giue,  than 
 to  receiue. 
 
 Anfwer  ^s  the  verypropofition^that  it  is  difileajing  to  God  to  cut 
 off  ail  cares  of  the  world,  and  to  hee  take  eurfelnes  rrholy  to  his  helyfer- 
 uice  and  contemplation  of heauenly  matters^  is  in  it  J  elf e  prophane  and 
 vngodly^f)  the  proof e  thereof  is  deuoid  of natar  all  wit  and  fence  tM^rke 
 the  ^rgumentilt  is  again/}  GodswUlto  giue  away  allybecanfe  it  is  mere 
 bleffedto gi'4e  than  to  receine:  Why,  if  it  be  a  more  blejfed  thing  to 
 giue',  then  they plea/e  ^od be ter  that gi^ie.  So  that  this  his  proof e,im' 
 prcoues flatly  his  owne  ajprtion'.But  the  dreamer  meanes  perhaps  that 
 ffyougiue  all  at  onceyou  piallnot  be  able  to  giue  afterward,  bnt  rather 
 fiandtn  neede  to  receiue. 
 
 Reply  iBut  nofuch  humane  prudence  can  be  drawne  out  of  that  fen 
 tence,whichencourageth  rather  to^ giue  for  the  pefentythen  to  prouide 
 for  hereafter. 
 
 Th:  true  meaningof  the  flace^is  to  exhort  ^hriftiant  to  labour  and 
 
 traudile 
 
Ofvmes.  1079 
 
 trMHMiUy  4t  vdcmt  times  tt^et  their  owne  Unittgy  Mndttprouide  fomc- 
 thing  alfo  to  hejiow  vpon  them  whojiandin  neede rdther  then  to  be  idle, 
 andtofiAndmKeedeof.t/mes^asS,  ]?Z\Ahimftlfe dtd:  whuhthey  dtd 
 hejl  perform;  ,n4jo  h^idfold  al  they  hada^d  difirtbhted  it  to  thf  fotrc^as 
 the  ex.xmfle of  Paul  h$mfe^fe^andthe frji  Chrtjiians  dothfuffittc nt/yde' 
 dure  ^rvho  fold  all jitndUidthe  price  lit  t  he  ^pofilesfeete,  -        *  h^A- 
 
 R.  Ah  B  OT. 
 
 He  hath  promifed  vs  here  to  be  fliorc,and  I  will  promifc  him  not 
 to  be  very  long,  becaufc  ot  this  matter  fufficient  hath  beenc  faid  be-  ^  ^^^  j„ 
 forc,in  ^  anlwerofthcepiftle  tothe  King.  Thisvovvof  pouerty,a$ 
 was  there  faid,is  but  a  branch  otthe  herefie  ot  the  Euchitcs  or  Mel- 
 falian  htre:ikes,who  in  like  fort  as  Popifli  Monkcs  did  protclle ''  to  \  t>'f^"»*'«'^ «® 
 renoHrtce  the  vourldj  and  to  drptirtfrom  their  goo  is  f  hantng  anj  thing  of  ,,nH»cnuti  mt 
 t  hi  ir  owne ,  tier  Any  poff.  Jfion  vpon  earth,  andthereforeJlretchifJi  forth  '^>*"'f*'"i'r»' 
 th^  haijdyana  higgtr.gasnot  h^umgnothtngwhereoj  to  Ime,  otlierwile  ri:t,&c.K,u  h^- 
 Q^nuKg thcmfelHcs  wholy  to pr.^yer^und  ^praymgfo  mfich,{\\^[\  S.  Auftm  '^;'J^;£;;Z'r. 
 .t  J  msghtfeem'^  incredible  to  them  that  heare  of  it, Thcy  caried  as  good  rtExttniunt  md^ 
 Iv  alhcwasthati5that/i^.  ^//Z»<7/j  here alledgeth,  buttheirrcnoun-  "^^J/JZu>&* 
 ciugottiic  world  and  praying  was  adiudged  hereiical,andfois  that  xih,ip,jfidit,>,&t 
 ihathedefendeth,  and  fomuch  the  more  damnable  forthcfupcr- ^^^„'^'*^^'^*''* 
 fticions  and  blafphemies  that  are  added  to  it,  as  touching  heauenly  c^»s.d'^>*"f- 
 perfection, fatiiiadion for finncsjmerit of fupcrerogation ,  whereby ,  'ua^,lld!^tL» 
 til  c V  are  able  to  giue  fpirituall  helpe  towards  the  faumg  ot  tlic  foulcs  '""^'«'"  mfrtMiu, 
 oiothermcn.Hc ulkctho^cfittingcfworldycAresc^  hetiikingm^ns 
 feluesvholyto the feruice  of  God^andcotempUtion oj heauenly  n:a.tiers^ 
 but  he  knoweth  that  their  vow  ofpouerty  hath  not  cut  off  worldly 
 carcSjbutliathfcnt  their  begging  Friars  vp&  down  the  country,  & 
 hath  fct  them  a  workc  to  be  fcraping  &  craning,  that  they  hauc  had 
 laial  leifurc  to  the  contemplation  ot  heauenly  matters.  The  contem- 
 fUtion  of  hiauenly  matters  is  a  goodly  fpecch ,  but  alas  it  is  a  matter 
 that  they  for  the  moll  part  arc  little  acquainted  with:thcir  rifingw?s 
 tlie  fall  ot  all  learnine  &  it  was  grown  to  a  by.  w  ord/'  More  vnle^r-  »'•  '>>«•/?"•  <^9 
 mdthen  a  AfoKke.Sc  therrorc  very  vntit  were  they  tor  the  cotcnipla-  /^  6.  „.|S. 
 tion  of  heauenly  matters.  In  a  word,it  is  well  knowne  that  without 
 the  vow  ofpouerty,  men  haue  more  fruitfully  giuen  tlicmfclucsto 
 the  contempiauon  of  heauenly  things,  then  eucr  they  haue  done  in 
 theprofclTion  of  that  vow.  They  hauc  lewdly  abufcd  the  world, and 
 
 vndcr 
 
lo8o  OfVmes. 
 
 viiiler  pretence  of  poucrt!c,haueibcftirrcd  and  buficd  themfelues 
 by  begging,  to  cngrolk  and  clafpe  into  their  handcs  the  riches  and 
 picaluSsofthc  world,  and  whileft  they  had  nothing  in  propric- 
 tic,  they  had  la  communitic  whereof  to  hue  hke  Epicures  and  bel- 
 ly jiods,  and  were  nothing  leflc  then  tliattliey  would  fceme  to  be. 
 But  to  come  to  the  peine.  Maiilcr  Verkins  agamilthc  vow  oFpoucr 
 t-Aa  :o  j$       tie  or  beggcne,  alledgeth  the  words  of  Chnil,'  It  is  a  more  bleljei, 
 thingtogtuethento  rectim  .  LM.BtJhap  fayth,  that  thts  frooje  is 
 denoide  ofnattiraliyvit  and  fence  yd^nd  callcth  him  a  dreamer  tor  the  al- 
 ledging  of  it.  But  would  not  a  man  thinkc  Maijier'^i/bop  himlelfc 
 to  be  out  of  his  wits,  that  would  giue  this  anfwerc,  and  by  and  by 
 confcffc  that  Maifter  Verkins  cited  the  place  in  other  meanmg  J 
 Heewell  knowcththatthevowofpouertie  importeth  a  condition 
 andftaceoflifcfor  thetimetocomCjandimpliethgiuing  but  one- 
 ly  accidentally,  becaulc  amanthathath  foraething",  muft  nccdes 
 eiue  that  away  before  he  can  be  in  ftate  to  hauc  not  jimg^  but  if  hec 
 hauc  nothing,  hec  can  giue  nothing,  and  yet  that  is  no  impeach- 
 ment to  his  vow.    The  argument  then  ftandcth  good,  that  becaufe 
 itis  a  bleffingofGod  to  bee  in  ftate  to  giue  rather  then  to  receiue, 
 therefore  for  a  man  to  renounce  that  ftate,  wherein  God  hath  made 
 liim  able  to  giue,and  by  a  vow  ofpoucrti':  to  bind  himfclte  to  a  ftate 
 whenn  he  muft  begge  and  receiue  of  othcrSjis  wilfully  to  renounce 
 the  blefiing  ot  God  ,  and  wiriclly  to  vndertake  that  which  God 
 f  pfal.105.iO.     j|,j.£jjfncth  to  the  wickedfor  a  curfc ,    ^ Let  his  childnnhevrigahondi 
 mdbeggtbetr  bread.lhQ  words  of  Chrift  do  plainly  inftrutt  vs  to 
 take  luch courfc,  and  to  maintainc  fofarre  as  we  can  that  condition 
 of  hi'CjWhercin  we  may  haue  to  iTicw  our  charity  &  loue,as  occafion 
 feriieth,  to  our  brethren  that  ftad  in  need  But  this  Ad^.BiJhcp  calkth 
 ham-me prudence  ',  andtelleth  vszh3.tthefeK(ef7ce  rather  ercourageth 
 1 0  giue  for  the  prefenty  then  toprouid^for  hereafter.  The  fentence  in- 
 dccedaencourageth  to  giue,  but  it  teache:li  a  man  (o  to  e,iue,as  re- 
 mcmbring  alwayes,  thatitfyab/ejfedrhingtogiueK^ther  then  to  re- 
 fftf/^^andthereforcfotogiuejas  thatftillhe  may  giue,andnot  wil- 
 fully to  put  himfclfc  in  cafe  to  receiue  onely  or  beg,and  not  to  giue* 
 And  this  is  not  to  be  carefuUof  prouiding  for  hereafter,  but  onely 
 nottotemptGodbycareiefnes,andbywilfullvnprouiding  S<,  de- 
 priuing  himlclfc  of  that  which  God  hath  prouided  for  him  whereof 
 to  do  good,and  to  ihew  mercy  both  for  ihc  prdent  &  for  hereafter. 
 
 Now 
 
Now  he  that  vpbraidcd  MVerkihs  cucn  now  to  bee  dcuoicic  of  na- 
 tural! wit  and  lence,  is  hiinfclfc  Jiere  fo  witlclTe  &  fcncclcficjas  iliat 
 lie  fcctli  not  Ills  ovvnc  anfu-er  to  make  dirc6^Iy  againll  himlclfc.Fof 
 if  ihc  place  dotli  teach  men  toUhoy.rA-.idtrandl/hat  they  may  h^m  to 
 l?e[ivTf>  vpoti ethers thdt  need,  then  iwxzly  it  condemncth  tlicni  who 
 make  a  vovv,t]iat  tiiey  neucr  will  haue  any  thing  to  giue  to  the  liiac 
 lUndin  need.i".  PW  laboured  that  lie  might  haue  of  his  ownc  to 
 lupply  hisovvne  neccflity,and  to  help  others.  So  did  ihey,(aiih  L^. 
 3tfhop,i\-\dX.  fold  their  lands,  6c  laid  the  price  downc  at  the  Apoftles 
 tecc  So  doth  .9,?'^*/ teach  all  \\\cv\,^Lethim  th/it  fio/ejlea/e  uo  mere  e^f^'A-^f- 
 hut  let  htm  rather  Ubour  Cf  rvorke  vtth  his  hands  the  thin^  that  is  focdy 
 that  he  may  h.iue  togi'4e  vntohim  that  tuedeth.But  the  vow  of  poucr- 
 ty  <3c  beggery ,  difablcth  a  man  for  eucr  from  being  capable  of  any 
 thmg  of  Jus  owne ,  whereof  hee  may  minillcr  to  them  that  necde. 
 This  vow  therefore  is  contrary  to  thofe  rules  and  precepts  which 
 the  ApoftlcgaueforthediredbonofChriftian  life. 
 
 1 8.  W.  BisHO  p. 
 Thenextp/^ceis,*  Giue  mc  neither  riches  nor  pouerty.  •Pio.o.f* 
 
 KniwcT,!  heVrAjens gcfdjirtdfitteth  the  per/ens  cf  honefi  men 
 rrho  liue  in  the  vpcrldycmdrvus  of  feme  ferfeElton  too  in  theflate  of  Mo- 
 fcs  luvoyin  which  it  ivas  made,  as  d/Jfrvading  from  couetonfneffe  cf great 
 riches Jbht  tt  commeth  toofhort  of  the  perfeEiion  of  the  ^ofpell,  wherein    ' 
 wr  arc  ctMnfelledtt  efieeme  as  dung  allwrldlyrtches, 
 
 R.  Abbot 
 He  blamed  Ai.  V er kins Sin(wcr  in  the  former  Se6lion3as  deuotdaf 
 natural  wit  andfe»ce,hin  I  pray  thee,genilc  Reader,if  thou  light  vp 
 on  him  to  askehinijwhere  his  wittes  were  when  lie  gaue  this  anlvvcr 
 ■Jo  thconepartheanrwcreth,a^/«rw<r»cmc:/^rj,  but  to  the  other*  P">°S 
 pMtyG^uemenotfofterty,  which  is  the  thing  vrged  againft  him  hec 
 fit-A'crerh  nothing.  We  are  counfelkdm  the  CJcjpel^ht  ii\cih,to  efleem 
 as  dnng  allw-rldly  riches.lxwt  t<.  therefore  we  lay  Gtuc  me  not  rtches. 
 But  yet  in  the  Gofpeli  wee  are  taught  to  pray  for  tliat  that  is  conuc* 
 nicntaccording  to  our  place  and  condition,vvhenwefny,  Gih:  vs 
 this  day  our  duly  bread,  and  therefore  vvc  i^y.  Cjtne  me  nctponerttey 
 whereupon  it  is  addedj  Fee,ic  m?ewtthf»€de  con'ter.izntf  rme.  J  he 
 \frdttr,^zv:hhcfittiththe  perfonscf  ho^ufi  men  (hat  h-etn  the  wcrld. 
 Hypocrite  who  taught  the  this  dillmdion  of  praicrs/'    liaththc 
 
 fpirit 
 
 I. 
 
»\om.i; 
 
 1082  ofrmes, 
 
 IpiritotGodfetit  downc  asapraicrofthcwifcftman,&isitnow 
 come  to  be  polled  oucr  10  1  know  not  vhat  honeft  men  ? It  ivas  of 
 /ime  perfeBtoM  yhci^ith  tin  the  cH4te  ofMoici  Uwy  but  commethtoo 
 Jhortoftheperfe^ion  of  the  GofpdU    Hypocrite,  the  Apoftic  hath 
 taught  vs,that''  rvhatfoeuerthmgs  were  written  before  time,if  ere  writ 
 ten  for  onr  learningi^nd  muft  wc  vpon  the  word  of  an  idle  .Jophiftcr 
 be  pcrfwadcd,  that  that  praicr  is  too  bafe  for  vs  to  leamfA  nd  what? 
 were  not  men  taught  in  the  ftatc  oiMofes  lavtr,  to  cfteeme  as  dung 
 c  pfai.ei.io.     3^^  worldly  riches?Did  not  Dauid  fay;'  If  riches  tncreafefet  not  jour 
 ^  t'rou.  >?.5.      h.-art  vpon  themXis.^  not  Solomon  fay  of  riches,  ^  Wilt  thou  cafithint 
 c  hia.40.6.       eta  vpon  that  that  is  nothing^.  Did  not  Efay  fay,«  ^llfefh  isgraf[e^mA 
 All  the  glory  thereof  as  the  flower  of  the  ^eldl   Were  they  not  as  fully 
 taught  to  dtfpifc  the  world,  and  to  icy  in  God  as  wc  arc.?    But  the 
 man  fo  drcameth  ofperfeHion^perf^lionf^s  that  wee  may  very  well 
 thinkc,  that  there  is  fome  very  great impcrfcdion  in  his  head,  In  a 
 word  therefore,  God  hath  taught  a  man  to  [ay,gtue  me  mtpoiferty, 
 but  they  teach  a  man  to  fay ,  I  will  vow  poucrty^and  what  doe  they 
 then  but  teach  a  man  to  contrary  that  which  God  hath  taught? 
 
 19,    W«  Bishop.  * 
 
 M.  Perkins  hist  bird  rea  fonts  taken  out  of  Dcm.iS  .i2.where  pouertj 
 IS  nuwbred  among  the  cnrfes  of  the  law^none  of  which  are  to  be  vowed, 
 
 An(v/cr,It  is  one  thingto  be  puni/hed  with  ponertyfor  tranfgreffmg 
 cfGods  law  ^andanother^I  trow) for  the  lotic  cfGcdtogiue  away  all  we 
 h-tne  tothepoore  :  The  former  was  acurfedin  the  law  of  Mofcs,  thelat- 
 ter  is  a  bleffing  andthefirjl  blcjfmg  in  the  ^  off  ell:  *  Bleflcd  are  the 
 poorcjfortheirsisthekingdomeof  Jicaucn;  fVhichJentence, albeit 
 It  may  be  apphedvery  well  vnto  hpimiltty,yet  more  literally  figmfieth  vo- 
 « Ver. ij.  luntary^ouerty^as by thefentence cppofedagainB tt is man'^ifi. *  VVoe 
 
 be  to  you  rich  men,&c. 
 
 R.  Abbot. 
 a  peut.  18.44.        ^^^^  words  o^CHoJes  are^  Thejlr^ngerjhalllendto  tbee^and  thoH 
 b  Ver.48.  Ihalt  not  haue  to  lend  to  himP  Thoitjhalt  ferne  thine  enemies  in  hunqer 
 
 0-  thir^^and  tnnaktdnes^andin  need  of  all  things.  Chrift  hath  taught 
 V  s  beforcjthat  it  is  a  blc(ting  to  haue  whcrof  to  giue jand  UMofes  tea 
 chcth  vs  that  it  is  acurfeto  be  in  v*^ant,&  not  to  haue  whcrof  to  led 
 &  what  is  the  the  vow  ofpouerty  but  the  renouncing  of  a  blcflTing 
 and  the  voluntary  vndcrgoing  of  a  curfcJ  ALBtJhop  anl wcretb,  that 
 
of y owes.  loS; 
 
 it  ij  §ne  thing  to  be  fmijhed  wtt  h  f  oner  ty for  trafgrtjftng  the  law  ofCedy 
 Mnctherferthe  Uue  efCeelto^ihe  tilito  thepoore.But  thcii  it  doLc  for 
 the  louc  ot  God,wlicn  G  od  callcth  vs  Co  the  doing  of  it  j  othcrwife 
 it  IS  no  matter  oi:  the  louc  ot  God,  but  of  humane  Prcfumption  and 
 fclfc  wil  .Therefore  his  afwer  here  is  al  onc^as  if  he  i/iuld  lay,Itis  ont 
 thing  for  a  man  to  bcaccurfcd  otGod,  another  thing  roluntanljr 
 to  lay  Gods  curfc  vpon  himfcltciand  how  wcl  thatfcrueth  his  turnc 
 I  let  himlclfc  ludge.  Yet  he  VYiIl  prouc  that  it  is  a  blejfmgyj/ea  thcfirft 
 I  hlejfmg in  the  gcjpe/. And  how?tor(both  bccaufc Chnft  faith/  B/(Jfed  ^j^,  ^^^ 
 I  0ite  the  foore^or  theirs  is  the  ktngdcm  tfheAue^Nt  may  fee  the  poorc 
 i  man  wasdriuctopoorcfbifts,v\hcnhewasfaineto  vfe  this  text  for 
 the  making  good  ot  his  vow  ot  pouerty.lt  his  leiOirc  had  fcrued  him 
 he  would  haue  turned  to  thcfitt  oiM^thew^  &  there  haucfeen  our 
 Sauiour expouding hinildF/^/«'jJr^4rr /^r/?c»rf  injpirit ^for thetrs **  ^^^ 
 the  kj*tgdont  of  hcahcn.lsow  ^mzny^oxAd  think  that  ^♦^i/Z'c/)/ lear- 
 ning (nould  haue  taught  him  long  before  this,  that  a  man  may  bee 
 rich  m  worldly  goods^and  yet  f  oorc  in  fpiric  jand  that  vndoubtedlv 
 Abraham  the  fichcr  of  all  bclceuers  was  fuch  a  one.Yca  faith  hcc,  it 
 may  we  1  be  appl  \cdto  burnt  lit  ie^  yet  mere  Uterallj  it  fignifu.  th  volun" 
 tary^caertj  And  hovv'  may  chat  appeared  forfooth  bjthefrnttrceff-  • 
 
 ^Jed^igatnsliti  tt ts m.^nifcfl^Wo be loyourichmen.h^tlmiXXitX  what 
 ftrings  \JM*  'BiQjof  hath  to  tic  thisarouraent  together.  Chnrt  faith, 
 W*/'f;#j#«r/V/7«r<r«:therctorethaC  which  he  faiihbcforc,Z?Vj[/i-<if/?r<' 
 yefiiore^mn^k  neccflanly  be  vnderilood  of  volutary  poucrty  Wiiac, 
 dothChrillabtolurelyincancwotoalithatbc  rich?  VVhenlcex- 
 poundcthf/;f^tfcrrto  bc^ijorr /Vfj^iWrjdoch  lie  not  teach  vs  proper 
 tionably  to  vndcribnd  the  richi  Thischildiihcollc6lion  isrcpro- 
 ucdbyour  SauiorChnft^whc  his  difciplcs being  alloilhcdatthdt 
 which  he  iaid"^  How  h^rd/y  do  they  th^t  hdHe  riches  enter  into  the  king-  ,  Ma.k.io.t  j.. 
 dome  ofGo^-.ht  aiifwcrcth  ^Qh$idren  (chcreby  rcprouing  their  weak-  f  v«r.  24, 
 nesofvnderftanding)  how  hard  ts  it  for  them  that  trufl  inrichesf 
 enter  t*tfo  the  king'^^m  of  Godi  rhewo  then  is  not  to  all  char  arc  rich, 
 but  CO  fuel)  as  trull  m  riciici  jbut  there  are  men  who  g  are  rich  in  this 
 ivorUwhojetarenjt  high  mtnd^diAnd  t.uflnot  in  vnccrtamertchrs  ^"  '"^  ''' 
 i>U!  in  thi  lining  God.  Ciirilt  hauing  llicwed  the  end  of  chc  man  chat 
 truftcd  in  riches,  addech,*^  So  ttenery  one  that  g^ithcreth  riches  to  him-  hiukeii  ii. 
 felfe,<tr.d  is  not  rich  $>t  Gcd.Wo  be  tociicm  chacare  rich  in  this  world 
 and  4i'c  not  ridi  in  Godjbut  a  man  may  be  rich  iu  this  world;  ^  ycc 
 
 Zz2  ncii 
 
•i.Theff.t. 
 
 I0g4  OfVffWfS. 
 
 rich  in  God  alfo  by  acknowledging  fpiritually  his  ownc  poucrty  in 
 himfcif.and  rccciuing  all  things  of  Gods  mercy.  Seeing  therefore  a 
 man  mav  bee  rich  according  to  tiiis  worldc,  and  yet  none  of  them  to 
 vihomQhn^^vxh^fV0lfctorichmin,{\ixc\y  nothing  hindercthbuC 
 that  a  man  may  be  rich,  and  yet  may  bee  one  oit)\oic  foore  vvhomc 
 Chrift  pronounccth  to  be  blcfled,  &  thcrforc  M,  BiJhopsSLT^umcnz 
 is  idlcjand  proucth  nothing  lcfl"c,thcn  that  Chrifts  (entcncc  is  to  be 
 vndcrltoode  of voluntarie  poucrtie,  fo  that  ftill  it  rcmaincth  good, 
 that  the  vow  of  pouerty  and  bcggcry  is  the  voluntarie  cafting  away 
 of  th  c  blcdiog  of  God,  and  the  vndcrtaking  ef  his  curfc* 
 
 io*  W. Bishop, 
 
 Thfis  M.  Perkins  his  texts  rfScnfture  againji  fouertt!  failirtg^  himy 
 hefetch:th  abont  another  way,  frying  that  it  ts  a  ml:  of  the  hely  GhoU ; 
 He  that  will  not  labour(  namely  tr/fomef^eciallanii  warrantable  cal" 
 /i»^)muftnotcatc*, 
 
 Anf./  allow  both  the  text  and  the glojfe^andfind  nothhig  there  agatnfi 
 religiousperjonsy  whofecalling  is fpeciallperfcU  .andtherefote  bcfi  war- 
 rantable\HOtfi(fa$th  he)becaufe  theygme  thejelftcs  to  prayer  c^f^/liffg^ 
 what  aprcfane  fiH/ftditie  ts  this?  Is  not  ahfcgitien  to  prayer  andfaHing 
 Agreeable  to  the  w  il  of  God  and  laws  cfhis  church  Xalheit  many  religions 
 men  do  oner  ar.dbejides  very  great  ferntces  to  Gtds  church^in  preaching, 
 teaching  andivriting  ofmojl  learned  bookl^ut  fuppofe  they  did  nothing 
 elfe  but fajl  and  pray,  did  they  not  very  well  defer ue  their  [uflenanceiyes 
 much  better  thenthey  which  tranell  all  the  y:  are  about  theprouidmg 
 of  it.  For  in  vaine  do  men  labour  if  God  blcjfe  not  their  worke  wi'.hfeafo 
 nibble  weather y  which  he  doth  rat hrr  at  ih; prayer  and  tnFlanre  cffjch 
 good  inr.ccent  foteles  that  are  to  be  fed  with  it,  then  for  the  Vbugh-mant 
 own:  laborsfake.tAnd  tfby  their fafling^  watching  ayidfuch  like  affe^i- 
 ons  of  their  bodtesy  they  do  partly  fatisfi:  for  our fuperfuous  pampering 
 efthefie/h,  andteachvsly  their go^d  example  to  bridle  and  correal  it  t 
 do  they  not  deferue  at  our  hands  hsdtly  fuHenancef  .Andwho  better  per* 
 form:s dlduttes ofthefecondtablethcn they,  beiigmofi cbrdienttoaS 
 theirfuperiours, andnot hurtingtheir neighbour inlife, ferfon,  oranie 
 manner  ofthf'tr  goods}  Andfo  in  theirfeuerAll  callings  offend  nohoneSi 
 men,  and  doe  much  good  both  vnto  the  Church  and  Ccmmon-wealth, 
 
 R»  Abbot. 
 .  2.Thefl:?.io,   if5,p^^/  vyiic  he  faid,'  He  that  will  net  Ubor^let  him  mttate,did  take 
 
 praying 
 
of y awes.  Io8f 
 
 praying  to  be  Iabonng,thcn  the  Mcilalians  had  as  wel  to  anfwcr  for 
 chcmfclucs  as  the  begging  Fricrs.bccaufc  they  tooke  as  great  paines 
 in  praying  as  the  begging  Friers  can  doryea  thofc  idle  loiccrcrs^con* 
 ccrningvvho  the  ApofUe  fpeakcthjhad  iiifficicnttoanfwerfcr  them 
 fdues,  thac  tiicre  wasrealon  for  them  to  eatc  becaulc  they  did  pray« 
 Surely  Mn^tfbof  i«a  good  proftor  for  iuch  thrifrles  drones,  who  wil 
 be  concent  co  pray  apace,  (5c  as  mucii  as  the  Friers  do,  if  that  tcay  bee 
 reckoned  a  labor  forwhich  to  require  their  meat.Buc  prayer  is  a  c6- 
 monduty  (Scfcruice  of  all  callings,  &  not  adirtinftlaborofany  one 
 Till  CM.JBtfljof  blotted  this  paper,  I  chink  it  was  neuer  rcad,that  prai 
 cr  &  farting  was  a  calling,lauc  only  in  the  conceit  of  thofe  Euchitcs 
 or  Mc(ralians,of  who  1  rpak,aibeic  chcy  indeed  failed  not.But  wher 
 as  Al^'Pcrkins  raith,that  men  liuing  a  partj&  giuing  thcmfclues  cnelj 
 to  praicr  Sc  faftingjdo  liuc  in  no  ciX\\D^yM,'BtJhcp  bccaufc  he  cannot 
 prouc  the contrar)',beggcthit.fF/?/rM  frff<:ne jhiiduis ts thts,{i\th 
 he?  is  not  a  hfe^inen  to  pray  :r  (wdfaj}'tng{-^\xt  in  as  it  fl.ould  be,oflr/jp  t» 
 prAjer  atid failing )Aor:cablt  to  the  vfiliJGod ami Uvrts tfhis  Chun  hi 
 You  lliouIJ  HOC  luuc  asked  the  qurfticn  Jlf.'Sifi/cp,  but  hauc  proued 
 it  ib  ro  bc,bccaulc  chcrin  llood  the  qucflion,  w  hich  ic  was  your  ftu- 
 pi  Jiric  not  to  fce.lhe  argument  propoundeth  to  youjihat  ic  is  neccf 
 lary  for  eucry  man  to  labor  in  ferae  calling,i;hac  he  may  haue  accor- 
 ding to  Gods  ordmace  whcrof  to  eate«lc  ailcdgctl.  that  to  hue  apart 
 &  to  be  giuen  only  to  praier  &  faftingjs  not  to  labor  in  a  calling  & 
 do  you  aril  wer  al  with.  Is  ic  net  fo.'  To  make  vp  the  mactcr,he  addcch 
 that  mtwy  religious  men  doe  ouer  and  befide  vtry great  fern  tees  to  Gods 
 chftrchjiftpreachiKg.teachsfjg  ar.d  rvriting  tfmcji  learned  hcck^,Yct  fay 
 vvcl  A^.BiJhopS^cii  me  becaufe  they  laboi'jmay  iuftly  cate,  but  liitle 
 matters  arc  accidciital,and  their  vow  6c  religion  may  iland  vv  itliout 
 them,and  therefore  the  matter  isnotanlwcred  by  them.l  admit  that 
 wliich  he  faith,  butthcremighthere  worthicftorics  be  told  of  tiic 
 preachings  oftheirrnersof  all  forts.  But  c^.^V^-y/jhinifclfc  kno- 
 wing that  this  is  but  impertinent,goeth  on:  Skppe^'c  thty  dtd  ^.oihs^g 
 elfe  hut  fan  and  pray  y  dtd  they  not  vcrj  welldeferue  theirjMi}eHance  ? 
 I  f  they  di  i  nothing  but  faft  and  pray,  it  fliould  bee  with  ihcm  accor- 
 ding to  the  A  poftlcs  rule,  bccau(cthen  they  fhould  eate  nothing. 
 Butnowebeefidc  fafting  and  praying  they  eate  alio,  which  the  A- 
 poftlc  faych  chcy  (liould  notdoc,becaufc  they  do  not  woike.  They 
 fail  a  little,  chacthcy  mny  eate  enougli,  and  ihcrc  is  no  idle  lozcll 
 
 Zzzi  but 
 
IoS6  OfVmes. 
 
 butvirouldbeconcentmththcirfalling,  fothach^e  may  haue their 
 diet  othcrwifc.  In  a  word-,  M.  Btfhop  may  kcepc  hisopinion  to  him 
 (eIt'C5but  the  Apoftic  fufificicndy  teachcch  vs,  chat  beccaufc  they  la* 
 bour  not,  therefore  they  doe  not  lo  well  delcr uc  lultcnance  as  thcjr 
 who  labour  all  the  yearc  tor  the  prouiding  of  it.  Asforthebleffing 
 ofGodj  itdcpcndcthnotvponthc  prayers  of  fuch  who  haue  no 
 warranttor  the  ilatc  of  life  wherein  they  pray:  and  the  ploughmans 
 prayer  is  more  acceptable  to  God  then  theirs,  bccaufe  he  followeth 
 that  rule  of  life  which  God  hath  taught,  who  neuer  prcfcribcd  anic 
 rule  of  Monkifh  trade. (?<?«</ ?««£>fr«^y*W^/,(aith  hee,  whereas  by  all 
 ftories  It  appeareth  that  there  harh  not  bcenea  more  ftmkingvcr- 
 mine  vpon  tiie  earth  :  cuen  fome  of  their  owne  men  haue  diicoue- 
 redthcmfotobcc.  ButcJ^.5//i&fl'^isnotfatisficd,  vnicflc  to  folly 
 hcadde  blafphemie,  faying,  thoxthcyfatisfieforourfupttflHouspam- 
 ferwg  ofthefielb.  Impious  man,Chrill  is  the  (atisfadtion  for  our  finf 
 what  haue  we  to  doc  with  the  (atisfa6^ion$  of  wretched  men,  who 
 damnably  finne  inthofe  thinges  wherein  they  take  vppon  them  to 
 fatisfie  for  others  fins  ?  And  what,  M,Bi/bop^  is  there  iny/ffperflnoMt 
 pamperingof  the flejh  tobccfound  amongftyou.?  Alas  how  haue  yc 
 decciuedvs  all  this  while?  We  thought  that  you  had  bene  nothing 
 but  fpiritj  and  ih^t fuferfluoHs  pampering  oftheflejh  had  beene  oncly 
 amongil  vs,  But  your  teeth  would  haue  bit  your  tongue,  ifyee  had 
 not  fomcwhat  told  vs  truth.  Take  it  to  yee  M.  BiSbopSox  it  bclon- 
 geth  CO  none  more  rightly  then  it  doth  to  you ,  and  the  example 
 that  yee  lay  becfore  yee  fitteth  accordingly.  But  to  fliut  vp  all  this 
 matter,  hec  tellcth  vs  that  none performe  all  Auties  ofthejecotid  uble 
 hetterthen  thej.  As  howc  .*'  They  are  mtji  obedient  to  theirfitperioffrs, 
 God  hath  commaunded  them  to  obey  and  honour  their  parentes^ 
 their  princes  and  goucrnors,  and  thcyileaue  thefe  at  fixe  andfeuen 
 IS  they  lay,  to  performe  obedience  toother  fuperiours  (uperftiti- 
 ouflydeuifedoftheirownc.  They  many  times  impioully  with  the 
 lewcs  cafl:  off  the  relpc^i  of  their  parents  by  pretence  of  their  vows^ 
 they  withdraw  themfelues  into  lurking  dennes  from  feruicc  to  their 
 princes  and  publike  (late,  yeamany  times  theynourifh  rebellion 
 and  trealbn  againft  them,  and  yet  they  are  moll  obedient  of  all  o- 
 cher,  being  not  at  all  obedient  to  them  whom  God  hatbcomanded 
 them  to  obey.  Againchee  faith,  theyhHrtmtthetrneighbourinlife^ 
 f«r/hn»ranjmitmcr»fio9df.   Yea  but  thclifc  ofa  C^nllian manne 
 
 conr 
 
OfVowes,  ro87 
 
 confiftcth  not  in  doing  no  hurt  oncly,  vnlcflc  he  alfodo  good  tnd 
 what  good  do  they  /  It  is  doing  good  that  Chrift  (hall  commend 
 at  the  lalt  day, »» I  was  hungry  andycgauc  me  meate,andthtrJhe,AMtije  b  Mat.,  5.54 . 
 gaue  me  drmke.  On  the  other  fide,  Jic  (hall  obie6t  the  want  ot  doing 
 good  / 1  TV  AS  hungrj  Andjegftue  me  n§  meAte^  andth'trfite  Andjegaue  '  ^"'  *^ 
 me  no  drmke.  And  what  fliall  tlic  Monkes  then  fay  ?0  Lordjthough 
 wc  did  thee  no  good,  yet  we  did  thee  no  hurt.  Wc  had  wherewith 
 to  fccde  thee,  and  to  cloth  thee,  and  to  harbour  thee,  but  wee  gauc 
 all  away  at  oncc,and  made  avow  that  wee  would  ncuer  haue  any 
 thina  againe  to  doc  thee  good ;  thou  Iljouldeft  therefore  ftaruc  and 
 pcrim  tor  hunger  and  cold,  but  lookc  for  nothing  further  at  our 
 hands.  Wc  were  content  tofaft  and  pray  according  to  our  rulcand 
 to  fpcndc  our  time  in  fuch  witlciTc  obfcruations  as  our  foundcri 
 dircdedvs  for  matters  ofgreatpcrfcftion;  but  as  for  ihofc  thinges 
 which  tliou  iiart  required ,  wee  left  them  to  men  of  more  bafc  and 
 vnpertc(Sftatc,  as  nothing  at  all  concerning  vs.  This  is  their  beg- 
 ging Friers  condition  oi  life,  and  this  is  that  performing  of  the  du- 
 ties of  the  fccond  table  which  i^,^iy!&c^fpcakcth  of.  They  faft  and 
 pray,but  do  no  good  at  all,neither  to  Church  nor  commonwealth, 
 ney  thcr  had)  any  kind  of  men  becnc  generally  more  offenfiue  and 
 pernicious  ihf^Ti  they  haue  becnc. 
 
 a  I.    W.  Bishop, 
 
 ^fferA/lthss  wajie  vfinde^M.Vcrkins  ccfifejfethjthata  m4H  mAy 
 t/po»  a  fpfcia/hAl/tng  fe^U/i  his  gocdSy  At  the  Afoji/es  did.  Wh^.t  then 
 (good Str)  fhallbeciipte ofjturfcrmer  arguments ?  may  one  then  vovf 
 Acurje  of  the  Lavr,  And  Uahc  tjfp  ray  it  for  neither  poHcrtie  nor  riches, 
 and/ay  that  tt  is  not  n  bUj[eder  tbingtogtus  then  to  recetue, 
 
 y^ II  th^fe  Argy-ments  vphKhrvererc^jUome  ef  great  force y  mufl  nowe 
 i^finothingwtrth,  heemtfe  itflenfeth  M«Pcrknt,  the  wind  now  (its  in  An 
 other  corner,  fuch  weAthercocktfurely  are  to  ke  tmtch rejpcflrd. 
 
 Hefaithfurther^  intimeofperJecMttonamnnmayalfoleaueflll:  he 
 fjould  r,:  ther  hAuejaydJhe  muft  leAue  Alior  elje  Iffe  alfor  the  ferjecutor 
 pcill  net  [pare  htm.  Lajlly^hee  doethnot  condcrmte  old.wnctent  monkf, 
 )»ho Imedifythe  fweatecfthetr  krowes,  A^d  were  mArried  mrny  of 
 them,  as  heejkyth  I  hut  hu  Authors  citedfuynci  fo,  neither (hdl  hi 
 heabie  t§  ctte  oneauncifnt  allowed  avd  Approved  writer ,  who  fajth 
 
 Z^^i  th.tt 
 
lo88  Of y owes. 
 
 that  the  MncientmwkfstiHedvuththetrwiuss^  ifferh*ps  they  kidde 
 heene married hefore.'BHt  ntm.trmlltfjlefhljimintlicrsth'mkett  no  life 
 withoHt  th.'irflejhlj  mxtes.  yAsforUbouring  at  vacant  ttmeSytt  was  ttl- 
 waytSt  and  is  ta  this  day  in  ^ra^ifeamongmany  religions*  if  other  doe 
 tn  goodjiudtssywrtting  or  teaching  imploy  that  time  cf  UhuTyno  donU 
 IfMt  thej  doefarre  better, 
 
 R.Abbot 
 
 «|itck.4n' 
 
 cLukel4.ft$ 
 
 There  is  no  man  but  cafily  conceiucthj  that  thofc  thingcs  many 
 times  which  otchcmfelucs  arc  vnlawfull  and  wicked  in  vs,  yet  arc 
 hwfulland  necefTary  when  God  commaundcth  them,  Ic  had  bin 
 a  wicked  thing  in  ^^r4/;»t/w  of  his  ownc  head  to  attempt  the  kil- 
 ling of  his  fon,  but  it  was  an  a6i  of  religious  and  godly  obedience 
 when  God  required  it.    It  is  dcfperatc  vvickednefle  for  a  man  wil- 
 fully to  call  away  his  ownc  life :  but  at  Gods  commaundcmcnt  to 
 offer  and  y eeld  his  life,  it  is  right  and  iuft.  It  was  vnclcannes  in  Mb- 
 fcslaw  to  touch  any  excrement  or  dung :  yet  when  God  appointed 
 *E^echielCo  to  doc,  it  was  no  vnclcannelTcThc  levvcsdid  fin  gric- 
 uoully  in  bindmg  thcmfelues  by  vow  not  to  honour  their  parents: 
 and  yet  when  Clinft  callcth,  no  man  may  fay  ^  Let  me  fir fi go  and  bu- 
 rie  my  father :  yea  ^  he  that  hateth  not  father  and  mother  ^  faith  Chrift, 
 he  cannot  be  mydifcij^le,  Eucn  fo  albeit  it  be  fuperilit'ious  and  finfuli 
 of  our  owne  heads  to  rclinquilh  the  ftatc  of  life  whcreunto  God 
 hath  called  vs,vndcr  pretence  andx:olour  of  giuingour  felues  idlcly 
 to  prayer  and  fafting,yc.t  ij:  isfacftd  and  holy  obcdicnrc  to  Icauc  all 
 when  God  callcth  from  all,  who  yet  neucr  callcth  vs  in  the  leauing 
 of  all  thingcs  to  vow  the  ncuerhauing  ofany  thingagainc.  Thelc 
 cafes  arc  (enfible  and  manifcft,ncithcr  was  there  caufc  for  Ai.BiJhop 
 to  t3\keoi  wind  and  wethercockeiw  Miferktns,  but  ratlicr  to  wilh 
 better  difcrction  and  vndcrftanding  to  himfclfe .  As  for  the  aunci- 
 cnt  Menkes,  albeit  m.iny  of  them  were  very  ablUrd  and  fcnflclTft 
 hypocrites, yet  wc  dcnic  not  but  many  that  went  vndcr  that  name 
 were  iurt  and  holy  men,  trained  vp  as  in  our  vniuerfitics  to  vertuc 
 and  learning,  that  they  might  afterwards  (erue  for  the  minillcry  of 
 the  Ch\irch.M,BiJhop  would  gladly^etribute  to  their  Monks  fome 
 imitation  of  tlicm,  butit  flickcth  betwixt  his  teeth,  and  he  knoweth 
 MOt  well  how  to  bring  i(  ouu  They  are  To  vnhke  thcm^tbattbey  are 
 
 fcant 
 
ofVffwes.  loj^ 
 
 icanc  worthy  CO  be  accounted  as  apes  in  compariTonofmcn.That 
 wJiidi  M-^erkift^  lauh  ointaricdAIonkjyitXiktnonx.ciS.^uJlin, 
 though  he  cite  not  the  pIace,who  letting  down  the  hcrcfie  of  them  ^  ,^^  ,*  ;,^, ., 
 that  were  called'*  ^fcJielictii^\ih,ihiX  arrogantljthtjjocfilledthem-  ^fii»i<«^mft' 
 /eluesyforthatthejirecemedmt  tr.to  thc$rccff}mtimon^\  J  EKJ  E  S  f,Jf"TiZZ'riTt 
 CONIVGIBV  S,/fi(h  as  h/;d  ccmpunj/with  their  tfiuesdrftjfef-  ?•"'  •"  '♦'^•<»'- 
 /cdanything0fthcirecv>nc  (faith  he)  as  the  CAtholtcke  Church  hath  \1p:ZZ1!!:, 
 man-i,h»th  Mcnh  And  Clerqie  men.  Let  MXifhsp  tell  vs  the  Enclifh  '"X*^*-  6- r#;f r.. 
 
 i  I  1.  II  tii/-«.iPi  PriMptfTidtntit 
 
 ctvtef]tescemf<gtpus,2nathcntcli\s  whether  ihofeWonkes  liued  ^utUihakitCM. 
 
 with  their  wiucs.    As  for  the  Winiftcrs ,  they  haue  noiUQih  Mates.  ^ ''"5"^*  *^ 
 I  butlawfullwiues^as  tncynadwhomc.5..^;^/>>rrpeakethjbutL^«  c,ifiHr>m»i. 
 
 3i/^-(7p/toriner  acknowledgement  concerning  themfelucs  of  their 
 ;y»;?^r^o«/c<«i»/?^riwj^pf/^/^/'y^,  doth  fully  aflurcvsjihat  for  lawtiill 
 ]  wiues  they  betake  themfelucs  rf)/^)^/)'W4rfj-,  and  that  it  is  true  of 
 I  diem  now  which  in  the  Parliament  of  England  vpon  the  com-  c  c fc«.fi;.rf/  mik 
 I  plaint otthc  filthy  Scdomie  that  was  found  am.onglt  thcni,wa$/'*"'^-^'''*'^''^ 
 I  faid  of  their  vnmaricd  Clergic,that«  the  d^Untte  fare  ofiheQn^ie  'ufi^LZ'Zi  l',i 
 \  wt  n  did  require  either  a  nature /huraaticn  or  a  Tuorfe.  n*s»TtUmfuri*u 
 
 22.  W. Bishop.  ^""'"• 
 
 Ik  dr fence  ft  the  CathoiikefArtie,'M.PcT]ans  hathnot  arvord^wher^ 
 fire  I  vtUbriefyftifjily  his  rpant^ndfrtueitto  be  verjgrMefullto  god 
 to  fill  fill  ar.dgtue  itto  thefocre. 
 
 1  cmtt  the  example  •four  3.  SauieUr  (vrho  vtuld  not  haue  anjpeore 
 cottage  ojhts  trpne^fo  much  at  to  refi  his  head  mjfut  vculd  vrkely  line  of 
 AlrrTcs)and  come  vrto  this  heauenly  define,*  He  teacheth  ajongwan 
 tfhcm  he  loyed^  wfLt  rrotds.  That  if  he  wold  be  perfc6^  he  fl  culd  go 
 and  fell  all  he  had, and  giucittothepoorc,andcome  6c  follow  him 
 and  then  lliouid  haue  a  treafure  in  he2uc, The/e  words  ^refe  txfrefe 
 andeuidcr.t^ihat  there  can  be  but  one  way  toPtiftfrom  thcm^v  ku  h  W , 
 Fcr.ftrth  VMtOjpag.7  44/0  VFit^thi\t  theje  words  ware  only  mea>:t  vnto 
 thAtyoygmati,andn$t  to  be  affliedvnto  anyotherSy  r.omore  thenthofe 
 words  to  Abraham  of/acrtfirmg  htsftn  Ifaac.  But  thisft'/yfnft  (f  our 
 poore  Tret /"fats  is  ccrfutcdwanifefilyinthe  fame  chapter  (j  S,  Mathc  W 
 where  a  little  after  S.^cl^v faith, Lord  behold  we  haue  left  all  things 
 and  haue  followed  thce,what  reward  fhall  wee  therefore  haue:^<rr 
 haite  dcne(as%^Y{\zxo\n  expoundeth  it  and  the  very  fecjuellofthe  text 
 dcthplauiely  require )that  which  then  ccmmandcdji  in  the  words  before 
 
lo9«  OfVowes, 
 
 to  th^ty  mg  muHiWhat  anfrfer  m^d:  our  SanioHrfThat  his  comm  W(f- 
 ment  was  only  mt  Ant  vntothAtyongm-i»y^  that  they  had  dtns  feolijhly 
 in  f»  doingi  nothiniU^i^bnt promijeth  th>it they IhAlltherefore  fit  with 
 him  in  tweluefeatesj^ndgi  *ig  the  twdne  tribes  oflfratlU^nd  that  who^ 
 foeuer  woHldftrfaktfdtherymother^ldndsygoodsy  ^c.for  his  fake  [hould. 
 receiHc  an  hnndrcdfold^andpo^e^e  life  etterUflmg ,  Can  any  thing  beg 
 morepUine  cut  of  the  rvordofGod  itjelfe^then  that  not  this  or  that  man^ 
 but  whofestier  ^al for  fake  all  for  Chriji  doth  v:rj  ble^edly  ^xAnd  if  need 
 werefIc:>uldcitemofiofthea'4neient  Fathers  teaching  thofe  words  $f 
 Chri^^Go  and  fell  al  V<?  be  an  heaaenly  connfell  gtuen generally  to  oH, 
 S,  Anconie  tooke  themjpsken  to  hintyln  vita  cius  apud  Athanai^  Saint 
 
 *epijfS<^.         A\xauA\nctohtm  ad  Hilarunn '  to  omit  later  religious  men,  I  will 
 only  citeS.Uxcvom^who  doth  briefly  both  declare  our  CathoUkdoUrinc 
 
 *iji.t»ntvii:i.  ^^jg^j  ^ipj  y^ijg  jy^j  fijg  author  of  the  Trotefiats  opinion^*  faying  thus 
 To  that  w hich  thou  affirmed,  that  they  doc  better ,  who  vfe  their 
 goods,  and  do  by  little  and  little  diftributc  to  the  poorc  the  profits 
 ofthcirpoflcflionsjthen  others  who  fclhng  them  giuc  all  at  once, 
 not  I,but  our  Lord  fhall  anf\ycr,If  thou  wilt  be  perfcft,  go  and  fell 
 all  that  thou  haft,  and  giuc  it  to  the  poorc.  Chrid  (peaketh  to  him 
 that  will  be  perfc6l(«5f  to  theyong  man  onely)^ho  with  the  Apoftlcs 
 forfookeboth  father,{hippc  and  nets.  That  which  thou  Vigilantius 
 commencUfl,obtaineth  the  (econd  and  third  degree :  fb  that  the  firfl 
 {which isto fellat once)htc  preferred  before  the  fccond  and  third: 
 which  is^ogjue  by  little  and  little  the  fruit  e  of  our  rettemtes  to  the  poorc 
 
 R.  4  B  B  O  T. 
 
 MM^op  here  Propoundcth,to  proue,that  it  is  agreateftdl  thing 
 to  Godto  fell  all  and  giue  it  to  thepoore;  buttliac  coaimetli  too  fhort 
 ofthcvowofpoucrtie,  whichisthatamanncuer  more  ihallhauc 
 any  thing  of  his  owne.  A  man  may  by  occafion  forgo  all  that  hec 
 hath  for  Chnfts  fake,  and  yet  not  bind  himlelfe  neuer  to  bee  owner 
 of  any  thing  more.But  this  is  the  thing  that  M.Bt/hop  fbould  prouc 
 that  it  is  gratefull  to  God  to  vow  neuer  to  haue  any  thing  of  his 
 ownt.  A  thing  that  troubled  the  Friers,  but  {pccially  the  Francis- 
 cans, who  vowed  pouertie  in  the  highed  degree,  bccaufeby  this 
 iv,de  /^♦j^iiMa.mcancs  they  were proued  thccues,  and  could  not  dcuifchowto 
 t^fj^i^'f    Ihifcitoff,  For  what  ishcbut*  athccfc,thatcatedi,and  drinkcth, 
 
 and 
 
of  Venues,  I09I 
 
 arul  dothcth  liimfclfc  with  that  that  is  none  of  his  ownc  nor  can  be 
 byanyrightfButtlicyby  norighcor  title  mighthaucany  thu.g  of 
 their  owne.Ochcrbcggcrseatc  and  drinkc  their  ownc,  becaulc  by 
 gift  It  bccoihctli  thcirSjButthefe  Friers  by  their  rule  might  )iaue  no 
 right,titIe,or  intcrcil  in  any  thing  to  be  their  owncjchcir  gcod  fbun 
 dcr/"r4^whauinglaid  it  dovvne,  that  without  any  conllruftion. 
 glofl'e  or  interpretation  they  fhould  banc  nothing  of  their  owne. 
 Now  this  m  part  is  the  thing  that  M,  'Btfljop  mult  prooue,  that  it  is 
 plcaiingcoGodjthatmcnvowtoIiuehkctheeucs,  located  drink 
 and  wcare  that  that  is  none  of  theirs.  Let  vs  fee  then  what  hee  can 
 allcdgc  for  proofe  thereof.  His  firll  example  commeth  not  within 
 coinpaflcofthisdifputationjbecaufc  wee  know  chat  our  Sauiour 
 Chnll  fubmitted  himlclfc  to  the  bearing  of  our  curie,  tiiat  he  miglit 
 purchafeableflingfor  /s.^  hleheingruhfor  our  fakes  hecawe  pc  ore  ^  »C(t.8  >. 
 that  we  thrtugh  his  poHertie  might  be  madcrich.  Yet  neither  is  there 
 here  any  thing  of  any  vovv,neither  can  we  qucftion  but  that  Chrift 
 poflcflcd  as  his  owne  whatlocucr  was  mmiftred  vnto  him,  and   ,q^..  .* 
 therewith  <^  bought  whatfocucr  was  nccdful,tovfcthcfameashi$ 
 ownCjWhichthevowofpouertieadmittethnot.  Now  to  the  ex- 
 ample of  Chrift,  hee  addeth  the  Icflbn  that  hee  gaueto  the  yong 
 man,  «^  go  fell mU that  than  hafiyif  thou  wilt  be perfe^,^ gine  tt  to  the         '  ' 
 foorei^nd  come  and  follow  me^  andthoufhalthAue  treafure  in  heauen* 
 But  ftill  wee  faile  of  that  that  we  require:  we  heare  not  Ghrift  here 
 faying  to  him,  Vow  thy  fclfc  hereafter  to  perpetuall  pouertic  and  ecum.^uxm. 
 beggery,thac  thou  mayllneuer  hereafter  haue  any  thing  of  thine  ^"'f/v'l'^V* 
 owne.  This  is  the  very  pointe,  and  of  this  thefcntence  ot  Chrill  im  ^"1"",'/''^/-^ 
 portcth  nothing.  Weil,let  this  go,but  of  that  fpcech  of  our  Sauiour  "^gilnl'^'qTtdim 
 Ai.Verkinszi\(\Ncxcthy  that  it  tended  to  difcoucr  the  fecret  ^01-'"'^'^'"'/"^''''^/^^ 
 ruption  of  the  yong  mans  heart,  and  therefore  wasa  commaunde-  tnm.rxpi.mrAt 
 mcnt  not  common  to  all,  but  fpeciall  to  him,  as  was  to  ^ brriham'''"^'^!''^'^""'' 
 thecommandcmentofoireringhisfonne.  And  tothiscffctt  tie-  •""  '■■-"D,. 
 mem  ^Uxandrms  vnderftandeth  it,  faying, '  fVhen  Chrtjlfatth  ,  lf2TJl,[';[[tZ.,. 
 thoMWt/t be ferfeEljfcl'what thou  hafi  and ^lue tt the poore^he dtfpro-  f'rtcri»-pffti 
 pieth  htm  that  q^loricth  that  he  hath  kspt  ^U  the  ccmmAundemfntsfrom  p„7iVr,''r,|»  »^' 
 hisyouth  \forhehadmtfHlfi'Md  the commaundement^ThoHfhalt lone  ^''^'^"^^'J'/'**.' 
 thy  neighbor  as  thy  felfc.But  then  as  being  tobe  perfe^cd  by  the  Lord  ,r.,mn,&ir.,^fU^ 
 he  was  taught  charitably  to  communicate  and  btjiffw.  Notably  there-  '"'""- 
 forobeforbiddethrcttober*€h,bhft0  bench  vrtiujlh  and  yMfatiahly, 
 
 0- 
 
 Cm*. 
 
fVer.27 
 
 1092  OfVmes, 
 
 CUment  then  faith  as  iM*'^ttkins  faith,that  the  words  arc  dircftcd 
 to  a  particular  occaHon,  and  had  their  fpeciall  vfc  in  rclpe^  of  him 
 to  whome  they  were  fpokcn ,  to  diicoucr  his  crronious  conceit 
 and  opinion  oi  himfclfc,  This  is  not  then  ajillyjhift  cfthepeore  fro- 
 r<y?4«/,butthetruecxpofitionofan  aunciencand  learned  Father, 
 But  what  doth  he  allcdgc  for  the  confuting  of  this  fjily  lliift  ?  Warry 
 that  ^  4$".  ?cter  d  little  after fMth,  Lord  wee  haueforfaken  4//,  and  hone 
 followedthee^'i»hiHtrevtArdpjallwe  haue^Andy^hiZ  is  that?  IVeehane 
 d§ne{i9\xhhc)thAt  which  thouc^rKmandedJiinthe  words  before  to  the 
 Jong  man^  But  that  is  not  fo  j  for  wee  doc  not  find  that  they /ifld  aU 
 to  gtste  t9thepooref  as  heewas  commaundcd  todoc,  muchlclTc 
 that  they  vowed  neucr  after  tohaueany  thingjas  M.Bi/hop  would 
 prouc  by  it.  For  it  is  apparent,  that  though  the  Apoftlcs  then  had 
 left  the  care  and  the  vie,  yet  they  had  not  left  the  poprictic  &  right 
 of  allThey  medled  not  with  anything  they  had,  they  attended  not 
 to  any  bufineflc  of  their  owne ,  they  gaue  oucr  their  nets  and  their 
 fhipsj*^  the  following  of  all  worldly  alfaircs,tliat  they  might  wholy 
 follow  Chnft,but  yet  that  they  had  ftil  their  owne,  it  appcarcth  by 
 
 giohn.U-jj.    the  words  of  Chriftjg  Tealllhallbefcattered  enery  njantohif^wne, 
 andPtall  leAue  me  alofte.So  is  it  faid  of  John  that  when  Chrift  faid  to 
 
 hchap,ig.»7.  him  .5f^(?/^r)^«itf//>^r,  meaning  it  of  the  blefledviigin,''  hetheKce- 
 fcrthtockehertohisownehome^  Yea  and  by  the  laftchapter  of  his 
 Gofpell  It  may  well  bee  concerned  that  they  had  ftiU  their  fliips  and 
 their  nets  to  go  a  filhingas  they  had  bcfore,But  howlbeuer  that  be 
 tlicfe  words  make  nothing  againft  tA.Perkins  anfwcr,  becaufethc 
 difciples  had  had  a  like  fpeciall  calling  to  follow  Chri(l  as  this 
 yongman  had ,  and  they  doc  thereby  but  profcflc  their  yeclding 
 thcn)fclucs  to  that  fpeciall  caHiiig  of  Chrill-,  asthisyogmanfhuid 
 haue  done  to  this  caUingdircfted  particularly  to  him.  Albeit  ther- 
 fore  this  commaundement  were  here  intended  onely  to  the  yong 
 man^yet  there  was  no  caufe  why  Chrift  iTiould  fay  that  they  had 
 dctteffcli/h/y'm  doing  that  they  had  done,  becaufe  they  had  recei- 
 ued  the  hke  commaundement  in  efFc6l  before,  &  by  vcrtue  thcrof 
 had  before  this  forfaken  all  and  followed  him.  Now  as  thole  cal- 
 lings of  the  difciples,  and  Chrifts  commaundements  to  diem  of  foi 
 lowing  him ,  were  particular  to  themfclues  and  not  common  to  al, 
 nor  could  be  vnderftood  as  belonging  to  this  yong  miin,fo  neither 
 can  this  commauniicmeQC  to  the  yong  njan  bee  vnderftood  here  as 
 
 ipokcn 
 
OfVmes.  1 09  3 
 
 fpokcnin  conionto  die  difciplcs,  or  belonging  vnto  vs.In  a  word 
 CJirill  called  liim  to  be  one  of  his  difciplcsjas  the  reft  were ,  and  his 
 callingcanot  be  vndcrftoode  :o  belong,  vnco  vs  any  more  then  thnr 
 cailingdotii.  Now  as  Chnft  faith  peculiarly  to  the  dilciplo,  that 
 thcj  hawng  Lft  aUm his  commaundcmcnt  andfoUuivedhmi  Jhtillftt 
 vftn  twihcfeatis  to  tudge  th:  twelue  tribts  «f  Ifracl :  {o  he  niaketh  a 
 common  and  general  promife  to  al,that  rvhofocuerfor  his  nam: s  fake 
 ^  ■:dfor  the  GoJpL  Is  Jake  (hallforfake  all  that  is,(hal  be  Content  to  yceld 
 all  into  the  perfecutors  hands  and  to  loofeali  rather  thcntodcnic 
 tlic  name  ot  Ckrift  and  to  forfake  his Gofpcll ,  hce(hall no-w  rcctttu 
 4>i  h»Ttdred^  a>jd  in  theworldtocomeeternalllifet  This  is  true,  wee 
 doubt  not  thereof,  but  M.Bt^op  himl'elfc  mull  pertorcc  conFeflb, 
 that  this  maketh  nothing  at  all  to  prooue  that  the  former  words 
 fpoken  to  the  yong  man  do  belong  to  vs.  For  that  forlaking  of  all 
 which  Chrill  i\cxc(^tdkct\\di  for  his  names  fake  andforthcGofpelSy 
 y^/^,  is  a  ncceilarydutic,without  the  performance  whereof'  aman  'ukc.14.1f. 
 comet  be  Chri/}sdfciple.^  fVhtf0e(4er( in  this  caufe)  w/I/fafiehts/i/e,  ^  MukeJi-i^. 
 faith  Chnl\Jb.i/i/ofe  /Y j  and  whtfoeuer  ^Jalllofe  his  /tfefcr  mj  fake  and 
 for  the  GojpelsfAkr^heJhallfaHe  it.  But  M.Btfhop  tcllcth  vs  ihatthat  • 
 
 felling  of  at  andgintng  to  thepoore^is  no  commandcment  but  a  coun- 
 iell,  a  matter  not  neceflary  but  voluntary  which  a  man  maychufc 
 whether  he  will  doc  or  not,  Hcthatforlakedinotallinfuchfortas 
 Chrilt  fpcakcth  thereof  in  the  latter  words  finncth  gricuoully  a- 
 gainft  Chrift:buc  Al.'Bi/hop  iiaiih,  that  a  man  may  forbeare  to  f  el  all 
 and  giue  to  the  poorc.nnd  yet  finneth  not.Hcreby  then  vvc  may  fee 
 how  vntowardly  he  dcaleth,  intaking  fromoncofthefea  confir- 
 mation ofthe  other,  and  fo  it  appeareth  that  hither  M.  T^erkins 
 anfwcrftandcchgood,  that  thofc  words  of  ourSauiour  Chrift  to 
 thcyongman,  were  intended  oncly  in  particulartohim,andcon- 
 cerne  no  other  m  proper  meaning,  butontlyfuchto  whom  they 
 were  in  particular  dir€ited,asthey  wcrcto  him,  Butyetthat^. 
 B^op  may  know  that  wc  haue  fomc  what  more  to  fay  then  M.Ver^ 
 kmi  hath  faidc,and  can  make  it  good  that  they  moft  wickedly  abulc 
 this  place  to  the  tnaintenaoce  of  their  vowes  and  opinion  of  pcr- 
 fc6^ion,  I  will  fome  what  more  fully  examine  the  circumllances 
 thereof.  I  fhall  fecme  hapily  liere  to  go  againft  the  ftrcame  and  to 
 be  fomcwhatpreiudicatcd  by  tlic  opinion  pf!liridry  of  the  Father* 
 butyct  (gcndc  Reader )  let  not  nanus  of  taieh  carry  thee  away 
 
 tioiH 
 
I094  ofVmes, 
 
 from  chat  which  thou  .thy  fclfc  canft  manifcftly  difccrnc  to  bcc  die 
 truth.Rcmcmbcr  what  hath  bene  already  faid,  that  the  words  of 
 Chrift  htcrally  and  in  proper  vnderftanding  belonged  peculiarly 
 to  the  y  ong  nian^but  yet  we  deny  not  but  that  as  the  calling  of  the 
 rcftoftheApoftlcsjfo  the  calling  of  this  yongmanby  dcdutlion 
 and  moralization  is  to  be  applied  vnto  vs,  onely  the  qucft ion  is,  in 
 what  meaning  it  doth  concerne  vs.  Letitbecobfcrucdwhatmca- 
 nin^t^.BiJbop  intendeth  of  it,  that  Chrift  here  rccommendcth  a 
 matter  of  counl'ell,  not  neccflary  for  Chriftians,but  voluntarily 
 to  be  followed  as  a  matter  of  fpeciall  perfeftion  by  fuch  as  vs'iU:  fo 
 as  that  without  this  a  man  may  be  faued  and  come  to  ctcrna]l  life, 
 butbythcdoingofithcmcritcrhareleafc  of  hisownc  and  other 
 mens  fins^and  an  eminent  Sc  more  then  ordinary  degree  of  glory 
 in  euerlafting  lifcBut  the  text  plainly  fhc weth  that  this  cannot  bee 
 there  meant,  and  that  the  Icilbn  that  Chrift  taught  him  did  con- 
 cerne a  dutienecefiary  for  the  obtainingof  cternallhfe.The  que^ 
 
 1  Mat.i5.i#.  ftion  that  he  moucth  to  Chrift,  is'  geifd  m4jier-pphatJhAUldotoob-> 
 taint  et  email  hfe^.Om  Sauiour  anfwercth,  Ifthonmlt  enter  into  life, 
 keefethe  ccftmMundements,  YLt^xoh^cthhimkMc  fa  to  haue  dene 
 from  hisyouth^  and  addcth,»'^<if  lacke  lyet^Whzi  is  it  whereto  hcc 
 fuppofcth  fome  what  to  be  lacking.  Euery  man  fccth  whereto  it 
 is  to  bercfcred,  What  lacke  I  yet  to  the  ohtaiyAng  ofetemalllife  J  Ac- 
 cordingly then  the  anfwer  of  Chrift  is  to  be  conftrued,  Ifthouwik 
 ^r;7ryf<r^,that  is  lacking  nothing  to  the  obtaining  of  etc  mall  life, 
 f9 fell  all  that  thou  haji  andgwe  to  the  foore^  and  thou  (halt  hane  trea 
 fureinheatienffmdcomearuifollotvme.  7  Iiat  this  is  the  meaning  of 
 the perfeElion  here  fpoken  of,appearcth  by  the  two  otho"  Euange* 
 1  ifts  who  thus  fet  do  wne  the  anfwer  of  Chrift  °^  (Xne  thing  is  lacking 
 
 «Luk»i8.2>-  t^^^  thee^^  Jetlackji  thou  one  thingfeUlhhat  thou  h^ft^&cV^httto 
 did  he  lack*  one  thir.g^ut  to  that  wliercof  he  mad?  the  queftion,  to 
 the  obtaining  ofeternallltfe  ?  Chrif^s  words  then  in  cffeft,  are,  Thou 
 haft  notyetallthatisneedcfuUtotheobtainingof  ctcrnalllife  jbuc 
 ifthou  wilt  be  perfeft  lacking  nothingc  thcxciogofeUllthatthou 
 hafty^cliow  if  we  vnderftand  it  as  M^t^op  would  hauc  vs,  then 
 there  was  no  caufe  why  the  man  fhould'goaway  fo  foro  wful  at  that 
 that  Chrift  faid.For the  thing  that  he^efired  \wg^%to  hane  eternaliife 
 and  if  he  might  haue  had  ctcrnall  life  withouii  the  forgoing  of  his 
 riches jc  w^ould  haue  fulfy  faiisfied  him*    But ;  M,  Bijhops  do6^nne 
 
OfVovpes.  r  ^9  ^ 
 
 jit  might  be  did  co  him  that  he  troubled  himfclfc  m  vaine,  U,x  tj>c 
 wordcs  ofChrillc  were  but  a  counfcll  and  not  a  cominaundciHenr, 
 and  that  there  was  not  any  neceflitic  of  doing  that  that  was  layue 
 vntoium.  rhey  that  would  bee  ofaiiigh  degree  of  perfedion  about 
 other,  mull  (o  docjbut  if  he  would  rclt  in  a  lower  dcgree,iie  iv.ight 
 continu''  ax  lie  \ra=,  and  yet  obtainc  etcrnall  life.  But  the  yong  man 
 conceiucd  not  lb:  he  knew  that  Chrifts  words  imported  a  condition 
 oFobtaining  cternall  htCjaccording  to  the  qucftion  that  he  had  mo- 
 ucd  to  him,  and  tiieretorc  was  very  IbrrowtuU.  And  hereto  accord 
 the  words otChrirtenluing,  Vertly  l/ayvntoyou^hitarichrnanne 
 (hAllhurdlj  enter  into  the  ktngdome  ofhfiiutn.  It  ts  enjicrfor  a.  Cornell 
 to  ^)f  through  the  eje  efa.  nee  Me  .^  then  for  a  rich  man  t»  enter  into  the 
 ki:gdome  ofGod.Why  doth  Chrill  vfc  thclc  words,but  that  the  yong 
 mans  refpe6lcof  his  riches  did  hinder  him,  not  from  aftate  ofper- 
 fc6^ion  aboue  others,  as  Af,Bi/hop  dreameth,  but  wholly  from  en- 
 trmginto  the  kingdome  otGod  /Furthermore  it  is  to  bee  confidc- 
 rcd  how  improbable  a  thing  it  is ,  that  to  a  man  who  knewe  as  yec 
 only  the  lewtfi  religion^  &  had  no  knowledge  of  the  faith  of  Chriltc 
 our  Sauior  wold  giue  at  firft  a  direftion  ot  perfc6lion  aboue  others 
 in  Chrilhan  profelfion.  He  was  as  yet  no  difciplc  of  Chrift,  he  bc- 
 Iccued  not  in  him,  and  is  it  credible  that  he  would  teacli  him  at  the 
 firit  dafh,  of  a  ruler,  according  to  MJBiPiofs  vnderllanding,  to  be- 
 come a  Monke  ?  Nay  it  appeareth  plainely,that  whereas  the  man> 
 had  a  zealc  of  God^nd  no  doubt  in  true  meaning  did  walke  accord- 
 ding  to  the  Law  fo  farre  as  hec  had  the  true  vnderllanding  thereof, 
 our  Sauior  Chrill  would  inllru6lhim  thatthatwasnotfumcicntfor 
 the  obtaining  of  eiernall  life,  but  he  mull  be  content  vpo  his  calling 
 and  commaundcmentto  renounce  all  that  he  had^to  cailofFal  vain 
 loue  and  confidence  of  worldly  thinge»,  and  to  become  one  of  his 
 difciples  and  followers.  In  2  worde,  hee  tcacheth  him  to  bee  of  the 
 fame  mind  that  the  Apoftle  S.  7*4«/profefleth  as  touching  himlclfe 
 •  ^s  toHchivtg  the  rightetufnes  of  the  law  I  was  vnrebui^bleybHt  I  ihs^.l^  ^  PHIfp.  ?(  % 
 Allthinges  but  lojfefor  the  excellent  kwrv/edge  fake  ofChriJie  U/hs  my 
 Lord  for  whom  1  haue  counted  Allthtngs  lojje,  and  doe  iudgethem  to  bte 
 dwig  that  I  might  witi^rij}.  For  fo  it  is,  that  morall  workes,  whe- 
 ther of  lewes  or  of  Gentiles,  are  not  auailable  in  the  light  ol'God  :  ^.;',Zt^2^fj,^' 
 they  want  their  forme,  and  life,  and  perfection,  vmill  die  fame  be  ui*fmri:iUtni„T- 
 giucn  vnto  them  by  the  faitli  of  Chnll.P  i^e^tues  rvtthtntfatth  are  but  l'J^'/,^J,l''^*^*' 
 
 UAMffy 
 
1096  OfVffwes. 
 
 ieAiiesy   faith  S,  i^mbr^fcy  they Pjer» greenejbat  they  cgnMtfrofite  VJ 
 Tlicrctorc  the  faith  of  Chrifttcachcthvs  to  renounce  all  trult  and 
 confidence  thercofjand  to  truft  oncly  vpon  him .  This  i  s  tlic  perfe- 
 ction whereto  Chriil  calleth  this  yong  manias  if  he  ihould  haue  faid 
 vnto  him,  Thou  doeft  well  m  that  which  thou  docft,  but  that  is  not 
 enough  :  if  thou  wilt  Iiauegood  of  it,  become  my  difciple,  and  to 
 that  end  bee  content  toforgocalhhat  thouhaft,  and  come  and  fol- 
 low me.  Where  to  know  how  thcfc  words  do  belong  to  vs,it  muft 
 be  conlidered  that  this  man  was  called  to  a  corporalland  out  warde 
 following  ofChrift  according  to  the  flcfh,  by  meancswhcreofhec 
 muft  neccflarily  forgo  the  vfe  of  thofc  great  poffcflions  that  he  had. 
 Til  us  the  Apoltles  bad  partly  done  ahrcadie,  and  were  aftcrwardcs 
 fully  and  wholy  todoe,  being  to  bee  corporally  employed  to  preach 
 the  Uofpell  through  the  world:&  thus  Chrift  calleth  this  vong  rich 
 man  to  do  the  fame,But  our  following  of  Chrift  now  cohfteth  not 
 in  changing  of  our  places^but  in  giuing  him  our  afFcftions,  neither 
 is  performed  by  the  foote  but  by  the  hearte,  neither  is  it  a  matter  of 
 fpeciall  dutic  belonging  onely  to  forae,  but  vniucrlally  concerneth 
 all  thatbelongto  him.  As  is  then  our  following  of  Chrift,  lois  our 
 ff/li>j£  pf(i//that  we  hitHfyi,  matter  of  the  heart  and  a  ftc^lion,  vvhihft 
 in  the  midft  ofallthat  we  haue,  we  haueourminds  fo  vnticd  5c  free 
 from  the  louc  and  refpe6l  of  worldly  things,  as  tiiat  we  are  readie  to 
 forgoe  all  when  the  caufe  of  Chriftc  and  iiis  gofpeli  ihall  require  v$ 
 fotodoe.  And  this  C^.^z/Z/iJ^  out  of  their  owne  grounds  muft  bee 
 forced  to  confeffe  whether  hec  will  or  noc«  For  by  *BellamA-ie  wee 
 Sif/fir  1' Jf*     vnderftand,that  to  be  a  Monk  isi  afiatefcr  the  gn'rArgofpcrfc^iotty 
 Ep:fcopt'!-um t}     but  to  be  a  Bilhop  is ap^te ofperfeBun  tf.ire^dy  cttatncd^  and  there- 
 ttTu-'lfZ'rc-  ^^^^  thitpcfc^io  Already  Attatned ftandeth  without  literal  or  a6tua!I 
 itgto  forum  tjiji.i.  felling  ofalljbecaulc  their  Bilhops  may  be  rich,  and  many  of  them 
 TcffS7.''      '^^^  ^°  ^^^^^  '  *'  that  for  wea/ih  they  are  able  to  compare  with  Ktnges.  If 
 rErsfm.mepiji.    thefeBilhops  were  formerly  Mo nkcs,  howe  doe  they  kcepe  their 
 2r^7wi2'!.'"  vowc  of  doing  perpetually  that  which  Chrifte  fpeaketh  of /in  thii 
 ^tii'ctmutic    place,  vnleflc  it  be  fo  meant  as  I  h«uc  fayd;to  fay  nothing  that  the/c 
 fTq^JifluJ^".*'  are  notable fellowes  to  tell  vs  of  a  perfeftion  in  renouncing  the 
 rtgjkiu  art  Are     wotldc,  aud  y  ct  of  3  perfc(5lion  too  in  returning  afterwardcs  to  the 
 /#  mt  ,p„  tuM  r  ^Qj.j  j^  againc.  If  they  were  not  MonkcSjas  a  number  neucr  were, 
 and  yet  attainc  to  a  ftatc  of  perieftion ,    then  it  is  nor  neccflarie  to 
 perfe6tion  literally  tpfcllandcofoiiake  all^butic  is  fufHcient  accor- 
 ding 
 
ofVmes.  1 097 
 
 ^ingto  our  conftruftion, habitually  in  difpofition  and  affc6lion  to 
 3c  ready  tlicrcto  iFtaufc  require.     Yea  M,BtP:cf  his  lillc  will  ton. 
 cllcjthancisnvjta  thiDgntccflaryfcrvs  for  the  obtainmgotctcr- 
 ul  lilcjhccraly  (3v  a«5lually  to  forlakc  ali.But  ic  was  put  to  die  yong 
 nan  as  a  ncctllary  condition  literally  to  bcpciionucdlor  thcob- 
 :jning  of  eternal)  iitcj  as  belorc  was  flicwcd.   The  words  otChrift 
 [hcrctorc  are  not  literally  to  be  applied  vnto  vs  as  they  were  to  him 
 belli  Tt,6^;r/r(f/w«j-^<ry^«ff<;c//7«<7;-i: very  truly  againll  M.Bi- 
 .  vow  otbcggciy  cxpoundcth  the  words  ot  Lhritl  conctrning 
 ubttttallnot .'.^H,ill poHertte'.rjAWclj/jthat  Chrtjl re<jHircth  t/z/r  not  '  w.jT- « <// Orii, 
 it rihwirh to c^sl a^ajf ^Ithat rvee haue, but th^t » hsn the copfijfion of  ij""^^,.icHm». 
 th'  name  of  God  And  the  ^lorj  ofChrijl  reqmre'.hy  then  inc:  bee  ready  to  ^i'^d^'i*  'JT'  ii» 
 forfik^  Alleuen  as  when  Chriji  requtrethy  of  his  followe  is  the  hatred  of  ^a^",m  n7n  !u!tt- 
 father  ardmother,  andef  their  ownefouley  he  doth  f:»t  ftmp/y  btdy.otto  -'"" /r-^^'-'-*  r/«-i 
 honoHT  thetrfurcnti^mHi.  h  tejje  to  hate  the7n,lff<t  that  occajienje  reqitt-  m^t  ,mm*  dija- 
 rinftheybereadyfcrChnfisfihtonetr/eBa//.  Now  this  duuc  con-  -";'"  g"" ''-*"»"' 
 cernctnall,  and  therefore  the  words  or  Chrilt  in  application  to  vs  d,H:mui,mmu„ 
 dobclongtoalljandarcvcryfalllyaburcd  for  the  cllabhllung  and  fiZ'^^nSpflpur 
 defending  of  MonkiDivowcSj  which  arc  peculiar  to  fomc,  and  it  tum,n„.iMde/tr,rg 
 mcnhft  may  without  fin  be  none  at  all,  as  M.  Btjhop  himficlfe  Iiath  f'"''"  /^*"".<^'- 
 before  made  plainc  vnto  vs.  Buthccis  content  to  tell  vs  that  the 
 words  conceinc  all,yetas  a  counfel  onely,not  as  a  comman dement; 
 theyareaheauenly  counceU (fzkh  he) giuen generally  to  all.  But  this  1$ 
 notlo;  they  were  a  commaundement  giucnto  him  to  whom  they 
 were  giucu y^is  Af.EiPj op  himfclfc  a  litlc  before  hath  termed  them  6c 
 as  they  conccrnc  vs  they  are  a  commadcment  to  vs  alio  The  yong 
 man  finned  in  refufmg  CO  do  that  that  Chriftdirc6tcd  Jiim,aiid  it  is 
 finne  to  vsnctto  doc  that  that  herein  is  intended  concerning  vs,  If 
 S.  A^'thspyznA  S.^ujlm  in  that  fort  tookc  it  to  be  faid  to  them,they 
 did  rightly  thcrcin.-but  otherwife  if  Ch  rift  did  not  fay  to  thcm.fcWf 
 ^ewJ/J/^wwrfjin  the  fame  fence  wherein  he  fpake  to  the  yong  man, 
 then  they  had  no  realbn  to  think  that  Chrift  iaidc  to  thc,(7<»/<-//<<//,in 
 the  fame  fence  that  he  did  to  him.Ifthcirf^w;>;;^r<?  Chrtfl^&ft'hw 
 t  g  of  him  were  a  matter  not  outward  but  inward,(Iic  thciryr/Zmj^ .// 
 was  to  be  a  matter  not  outward  but  inward,  vntillthefollouinjiof 
 Chrift  by  loue  &:  arfe6lion  witiiin,  could  not  llad  with  the  keeping 
 of  thofe  things  that  arc  witiiout.As  for  Uroms  reproof  of  V.giCvins, 
 itmouethvslitleinacaufc  that  by  thctcxtitleltistlccrc  6i.pla:ne. 
 
 Hii, 
 
IQ^S  OfVffwes. 
 
 His  choler  and  hc*tc  in  thofe  matters  that  were  qucftioncd  betwixt 
 "S.-AHJim  &  him,  do  bewray  that  he  couldnot  cndurcthat  any  man 
 lliouid  dillikc  what  he  approucd.  He  calleth  VtgiUnttHs  in  another 
 place,  4  hely  frieft^  and  wcc  find  not  that  he  hath  (aid  any  thing  but 
 what  rtaudeth  with  the  holincilc  and  truth  of  the  word  of  God, 
 KiJiMt/im^lf  &  we  approuc  that  w  hich  he  here  faithjiiut^  they  doe  better  vpho  vjt 
 mcUkifActri  <^t   t  Ij  i  iroTTHe  poods  y  and  h/ft/e  and  litU  detiide  the  ftHtta  of  their  po^ef" 
 
 vtitniftr  rtiiHS  fun    .  ,*  ,        •',  i     r  ti   t     •         tr  /r^  i    •  tt 
 
 ^pauUttmfr^  ftons  to  thefoore^  then  they  mhijell  their  fo^ejjims^  and^tnt  all  at  once^ 
 ff«^/>»/./^#««w^  rhefc  make  Ghrift  a  great  feaft  for  once,  and  Icaue  him  afterwards 
 dmih!J^uamt'd!^  to  huttger  and  third,  but  the  other  hauc  care  continually  to  mini- 
 '!'*'poM""'''"f   fter  comfort  and  releife  vnto  him.  As  for  Hieromes  diilineuifhina 
 
 di-tendttufemtt  .  r   •    t       i  •  i  i  ^ 
 
 ownM  UrgmuTHT.  ot  degrecSjWc  admit  not  orit,becaulc  it  hath  no  ground  in  the  text 
 which  he  alledgcth,  yea  and  fo  much  the  leflc,bccaufc  in  the  church 
 of  Rome  itfelfcjas  hath  bene  fhewed,thc  ftatc  of  perfeftion  which 
 is  the  Ingheft  degree,  ftandetli  with  the  cnioyingofthofe  goods  to 
 tlie  forfaking  whereof  Hteromc  attributeth  that  perfeftion. 
 
 j?3  W.  BisHO  p. 
 
 *Aa$4- 
 
 /  might  confirme  this  former  argument  with  the  example  of  the f on 
 pi  id  befi  (^hrifiiansy  who  haningpoffejjlons  &  Unds^fold  all  (frbrou^t 
 the  price  ofthtm^^  hyd  it  at  the  ^po^lesfeete:and msreyct  etiforce it 
 by  thefaU  <?/ Ananias  and  Saphira  hts  vp^e^  who  hamngfoldaJl theirs^ 
 frefentedbut  part  of  the  money  vnto  the  KApoJil  Syandreferttedtherefi 
 vr4o  thimfelues.Bthke  they  were  of  M.Perkins  his  mindythat  it  is  bet- 
 ter togiie  then  to  receive,  andtherefore  ksptpart  to  that  purpofe  j  but 
 thy  therefore  were  bothputiiQfedwhhpreJent  death:  which  froueth  tn- 
 wncibiy^both  h*w  laudable  it  is  tofcUall,  arid  how  dangerous  to  halt  i» 
 fitch  holy  wcrkes. 
 
 But  to  amydprolixitie^l  do  but  point  at  the  placesUndthat  Ananias 
 M  the  reji  hadpromifid  this  to  God  {which  is  a  vow)  it  appeareth  in  the 
 textyWhere  it  iifaid,that  he  liednot  vnto  r^en,  but  vnto  God,  in  not  per* 
 formsnghtspromife* 
 
 ^nd  here  we  dedfice  very  cletrlyithatfpich  a  vow  ismuchpUaf.ng 
 vntoGodythusl  That  which  u  cotnmindfd by  onr  Samonrs  owKeheth 
 ex.implcAnddcclrinefai:dwaspraEHfed  by  the  ^pofiles  andmrfihciy 
 ChrifiUnSythatr/t^ybevowedverjlMudablji  but  to  fell  di^andgiHeit 
 
 toth.poareitsfi'.ch, 
 
 R.  As- 
 
 I 
 
of  ycrwes.  1099 
 
 R.  Ab  B  OT. 
 
 Ic  cannot  be  proucd,ncithcr  doth  the  text  fay,  that  thofc/or*- 
 Jaid  beji  Chrifltars  fold  ail  that  thcj  h4d.Lct  him  take  his  ownc  Rhc- 
 niirhtranllacicn,and  tell  vs  which  way  hec  can  make  good  that 
 which  he  faith,  ^^s  man-j  aj  were  ivfners  of  Undt  or  heujes ,  fold  and  a  Afti  4, ;  4. 
 brought  the  frices  of thofethmgeswhich  they  (•Id^artdUid  it  before  the 
 feeteofthe  Afoflles*    The  text  fayth,  they  fold  and  brought  the  price 
 ofthAt  they /old:  it  faith  not  that  they  fold  all,  and  brought  the  price 
 ofall.?'/;//i/>wasoneofthcm,andyet7/;i///)  hadhis^/[;tf*/^ftill,and  ^^*?'*^ ' 
 I  hope  Mf  Bijhef  will  not  thmke  but  that  hec  had  fomething  in  his 
 houlc  alio,  wherewith  hee  gaue  entertainment  to  Saint  T*aul,  and 
 thole  that  were  with  him.    And  who  doubtcth  but  that  the  reft 
 kept  their  dwelling  houfes  furnifhed  for  their  owne  vfc,  and  for  the 
 vfe  ot  other  godly  and  faithful!  brethren,  as  occalion  fhould  ierue  ? 
 So  it  is  fayd  oi'Bumabas^lh^t'^vphireaj  hee  hadafield,or  apeece  c/cCap.4.}7 
 /<<«^^ry^^</,butitisnotraydthathefoldall,  SoAnanias  and^^- 
 fhirA  ^fold  apoQ'ejJien,  or  a  peece  oflartdy  but  they  are  not  faid  to  haue  '^>^*f  ' •  * 
 fold  all  that  they  ponciTcd.   And  whereas  o?^f.^(/2'5'^  /ayth,  that 
 thcfaine^«<7«i.r/andhiswifemadeavow,  bccaufeit  is  fayd  that 
 ^  they liedvnto God,hc talkcth  idlely.  They  liedvnto  God^  bccaufe  jVer.4. 
 they  pretended  to  bnng  the  whole  price  ofthat  which  they  Ibid, 
 when  they  brought  but  a  part  thereof.    But  thofc  other  faithful! 
 Chriltians  did  that  which  the  common  ftatc  and  necelTity  of  the 
 Church  did  then  require.    Many  poore  doubtleflc  were  tlien  con- 
 uerted  to  the  faith  ot  Chi  ift,  who  being  now  ioyned  to  the  Church, 
 could  expt  6^  no  rcleife  but  from  the  Church.  'Ihcy  therefore  who 
 had  wherewith  to  rclciuc  the  neceflity  ot  fuch,  were  to  tellifie  their 
 faith  and  louc,by  communicating  &  imparting  tothem  ofthat  they 
 liad.Hcre  was  no  matter  of  Monkery  :it  was  an  example  of  tl  le  com- 
 mon fruit  that  Hiould  be  of  true  Chriftianity  and  piety,  whcnfocuer 
 like  occcifion  fliould  require.  He  fheweth  not  himfelfc  a  liucly  and 
 feeling  member  of  the  body  of  Ghrift,  who  in  the  pubiike  want  of 
 die  Church,  cannot  find  in  his  heart  to  difpoflcflc  himfelfc  of  fomc- 
 whatforthefuccour  and  comfort  of  other  members,  Letting  thcfc 
 things  bricfely  pafle  as  Ad,  Bijhop  doth,  let  vs  fee  what  argument  he 
 •coUe6lethofthefeexamplcs.7'/7Xf»'^/f/7»'Af  comr?$endcd  by  our  Sa- 
 wiours own  both  exdmple  arddo^ritte^tuid  wAspr^^tfdby  the  Apo files 
 
I  loo  of  y owes. 
 
 andmojihilj  ChripiaHSymaj  beevowedv^rjUwdably.  'But  to  fell  all 
 Andgiue  it  to  thcpeore  isfnch,  Wc  dcnic  his  fccond  propofition,  bc- 
 caufeicproQounceththatabfolLicely  and  fiaiply, which  in  the  other 
 propoficion  is  vndcrllood  rcrpc6^iuely  oncly,  and  with  exception* 
 /^^irSf!^.,-    '•^»-''»^^'»-vcbc  PhiloCopher,  who  wasmaiftcr  to'2)/£'^r»r/,roId 
 ttnhtnes  vtnditu   all  chac  he  had,as  Hieronts  mcntionctii,  and  made  publikc  diftribu- 
 Tctd^nytun,ii^^^'^^^^^<^°^-  So  doth  the  fame  Huromc  mzntiongiicSt  oiVhilofon 
 fib,  cjuam  fnUitiii  jihers  called  %'Ba[iroperit<iy  yvho  were  contemners  of  the  world y  andfet 
 glXm'inMHh     ^11  things  at  nought ^  onely  carrying  a  hagge  or  wallet  Jv/th  them jSind  ycC 
 cap.io.B*5Froper^  thcfe  did  ttot  that  which  Chrift  commended,  or  the  Apoftles  pra^ 
 ji';S7i'r;..  t^ifcd.  Chrilthach  commended  ic,  and  the  Apoftles  and  faithfull 
 nM»  dtteNU!  ce-  chriftiaiis  by  their  pradifc  hauc  taught  it ,  whenitconccrncthvs 
 hZs^     "''^''  necellanly  for  the  following  ofChrill:  when  the  commandcment 
 of  Chrift  and  his  caufe  and  Gofpelldoch  require  it,But  to  do  it  vo- 
 luntarily and  of  our  ownc  heads,  when  no  fiich  caufe  requirech  it,it 
 is  not  a  matter  of  commendation  with  Chrift,  but  of  our  owne  fu- 
 perftitious  and  fond  prcfumption,  Tiic  former  way  wc  may  law- 
 fully and  laudably  vow  it,  yea  and  wc  doc  all  vow  in  our  baptiftne, 
 to  torfakc  all  rather  then  to  forfakc  Clirift  :  to  kccpe  nothing  the 
 keeping  whereof  ftould  kccpe  vs  aw'ay  from  Chrift.  But  when  the 
 hauing  of  our  wealth  hindcreth  not,  but  that  in  mind  and  affe6lion 
 wc  may  follow  Chrift,  and  kccpe  our  felues  faithful!  vnto  him,  then 
 to  vow  the  rclinquifliing  thereof,  is  a  fupcrfluous  and  ra(h  vow,  no 
 feruiccofGod,  but  apleafing  of  our  owncfancie,  and  no  where 
 eonimcndcd  by  Icfus  Chrift, 
 
 ^4»    W,  B I s H OP* 
 
 Now  one  word  of  obedience  before  we  end  this  cjtteji  ion. This  v  ow faith- 
 M.  Perkins,  is  agamH  Chrifiian  liberty  ;whereby  we  hane  grant  edvs  a 
 free  vfe  of  all  things  indifferent  ^  and  therefore  to  bee  bound  to  certaine 
 ♦Oal.fio.i  meates  andappdrellis  intoUerable :  but  this  reafon  hath  beenereproned 
 already.  *headdeth.  Stand  fafl  in  the  liberty  wherein  Chrift  hath 
 mzdcy  o\l  free :  Doth  your  breath  or  heart  fade  you  Sir,  that  youfiop 
 thus  in  the  m'lddtfi  of  afentence^  the  refi  beltk^  difcouereth  the  fraud  of 
 it:  And  wrap  not  your  felues  againe  in  the  yoke  of  bondage,  towit, 
 bind  not  your  felues  to  the  obfer nation  of  Moles  Uwy  asyee  {hail  do  ifyee 
 be  circumcifed,  sAllthis  kgood :  bntdvth  it  follow  heereof^  that  in  the 
 
 Iatv 
 
of y  awes.  IIoi 
 
 Uvff grace y  weepjcuUr.ct  chjf  curfftpnicurs,  ntrohfcrMefuchgctd 
 orders  as  hoijchnrchhMthAppcjntcd^.  nothing  fejje  :  ikt  happy  tj  that 
 rtecfjf/ftic,  as  Saint  A  iiguftiiic  nttftejjeth,  nhu  h  holdeth  vs  cloje  to  thtft 
 thiKgs Tfhich Ite  better te dejhuntoUaite  vndortCy  0thefyrt/c  0firweak^ 
 ticjje  ffculd^utckjjflirir.ks  ^'^<^  ks-  ^*-^ agdifie  if  ihrtfies  ffiffermgcs 
 ntthcttthtsobedtence  C^i^  W.  Perkins  htwJe/feteBiJieih,  P3^.6i)had 
 not  beer.e  auAtleable ftr  okrtujiificatton^rjo  doubt ,  but  thofe  rf§rks  vhtch 
 *(regarnijhed  wtth  the  vcrtue  of  $bedtef}ce,  are  mere  acceptable  in  Gods 
 
 Tinallj^  M.  Perkins  faith^  that  wee  magnifie  thefe  three  vtrves  ef 
 chaj}/tiej  pouertir,  f^.tidobcdtct:ce.  %yirdgocareafcnhauewefttodoj4S 
 hai  h  bene  ^etved  :  butfatth  he, for  the  vow  oj 'Baptijme^we  haue  wade 
 no  fuch  accourt  ofity  as  they  do,  yrhnh  is  n$t[§.  Wee  hcide  indeede  that 
 the  coMenar.t  whtch  we  n/akf  fn  Baptt/mey  is  no  vow,  but  a  full  and  ajfu- 
 redprofKtfe  to  beleehe  m  God,  to  ren0Htice  the  deuill  and  all  his  werkeSy 
 MMato  k^cpe  all  Gods  cl  njmandc  ments,  which  we  kf^pe  or  do  •ur  befi  w- 
 deuourtokeepe:  t  tleajl  wee  teach  net  as  the  VrotefluKtsdoey  thatthej 
 are  impejjiblc  to  bee  kept,  for  that  is  enough  to  dijcourage  any  man  front 
 endeuouring^  to  kcepe  them*  ^ndas  touching  the  vow  which  heefaieth 
 we  made  incur  creation')  wee  remember  nothtngefity  nor  neuer  heard 
 ffeake  »ftt  by  ay, j  good  author  ^mt  that  we  make^or  meant  we  any  vowes 
 when  we  recetue  the  'B .  Sacrament,  Thefe  be  but  nouelties  tfwoordeSy 
 Mndthe  raning  •ffome  decayedwtts, 
 
 R.  AhB  OT» 
 
 ChriJIiatt  Itbertie  Iiath  not  ondy  fct  vs  free  from  tlic  rigour  and 
 curfcokl)cIaw',  but  alio  from  tlic  yckcofextcrnallobferuations, 
 that  is,  from  placing  religion  and  holincflc,  the  worfliipandlcruicc 
 of  God,  and  from  reputing  cleanncflc-or  vnclcanncile  tovvardes 
 God  in  any  external]  cr  cutw  ard  things.  Concerning  this  hbcrtic 
 agairrt  the  WonkiOi  vow  cf obedience,  (J^I^Terkins  allcdgeihthc 
 Apoitlcs  wordes,  '  ^t.wdfajl inthe  Itbertie  wherewith  chri/Iehath*^^^-^-^ 
 m^deyoufree.  Here  Mulder  Bi/b op  becing  fbmcwhat  pleafurable, 
 iikcih :  1)oih your  breath  or  heart faileyouy  Sir,  that youjlop  thus  in 
 themtdde/lofafentiuce?  Why,  Ipray,what  is  the  relief  the  Icn- 
 tcace  ?  %y4»dwr,  ppe  not  your  felues  a  game  m  the  yo^e  of  bondage. 
 And  what  mcancth  that  ?  Warry  bmde  net  your fe  lues  to  the  cbfer- 
 tMtion  tfMoUilaWy  asyejha/l  doe  if  ye  b<f  circumci/edt  And  w  as  it 
 Aaaa2  t^cn 
 
I  lol  OfVorves, 
 
 then  che  meaning  of  the  Apoftle,  that  they  fhould  not  wrap  them- 
 
 fclucs  in  the  yoke  and  bondage  ofcJW*///  law,  which  was  giucn  of 
 
 God,  but  they  might  wrap  thcmfclucs  in  the  yoke  and  bondage  of 
 
 the  lawcs  of  men?  Did  God  eafe  vs  of  ins  yoke,  to  giue  men  hber- 
 
 tie  to  yoke  vs  againc  with  their  dcuifcs  ?  What  an  idle  exception  is 
 
 this  of  his,  and  wiiy  doth  he  not  remember,that  the  Apoftic  makcth 
 
 b  r  Ccr  7  1?    ^^''  inftruotion  generall  againft  all  yokes  of  humane  impofition, 
 
 \\\\cvc\\ciivhy^7earey9HghtmthafriceX  bee  je  not  made  the  fer- 
 
 Hants  of  men,  S ,  ^nHtne  lamenteth  it  as  touching  the  condition  of 
 
 c  ^Hj,  «;.j/?.  1 1 9 .  his  timcjthatc  -pfhereas  the  mercy  of  God  would  hatie  religion  to  befree^ 
 
 ^^IZl'lnofZ  ^^«'«?  v:ryferf^Andiho{e  very  m^ntfefi  Sacraments  or  myfieries  ofob- 
 
 e-  mxr.xfciinfimuferHattons^  men  did fo  oppress  it  rvithferHile  bftrdem^  asthatthejidte 
 
 "ItrnZlZTfJ''  ^ff^'  ^^Tves  WAS  more  tolerAbhy  who  albeit  they  knew  not  the  time  of  It" 
 
 frdUDtitjje     berty^  yet  wereJUbieU  to  the  burdens  of  the  law  of  God,  and  not  to  hti-* 
 
 feruMM,mribiu^-^»eprefumptiyHs,lt  is  plaine  then  by  S.yAuflines  iudgement  which 
 
 rr«w««r  vt  f '/'r^-thcrcm  is  Very  true,  that  the  liberty  of  Chriftian  faith  and  religion, 
 
 iHdLJJmqui'*  is  not  onely  from  the  burdens  and  yokes  of  C^#/r/Iaw>  butalfo 
 
 «'^^*'^^'^'^^^J|- from  all  burdens  of  humane  prefumpcions,  and  therefore-^.  Bi* 
 
 M*rmt,Uiaiibi4  ''Jhops  anfwer  is  very  vnfufficient  to  our  obic6lion.    The  vnfufHcieiw 
 
 fcS7»iV'rrI!«r-^^^^'^^*^°^^^^^^  ^^^  appearein  confidering  the  other  place 
 tfmbut  ftAijam-  allcdged  by  Af^  Terkins  and  omitted  by  M,  Bijhep^  ^  Let  no  man. 
 d'coi.a.  is^Q}ttdgeyoHinmeateanddrinke:  why  are  ye  led  with  traditions  or  decreet 
 
 f^ — i(L->     /  To/tch  not,  tafi  not^  handle  not  ?  whtch  allperijh  in  the  vfing^  ^'*»ji  afteA 
 ''         [the  doEirtnes  and  comma<mdements  ofmen'^y  which  words  he  plainly  ] 
 ^  (heweth,  that  by  the  hbertie  of  Ciirift  no  rules  may  be  fette  downe, 
 /  whereby  menne  fhould  bee  iudgcd  in  confcicnce  about  meates  and 
 /  drink«,abouttouching,tafting,handhng,orany  thing  decreed  by 
 the  doftrines  and  precepts  of  men.  And  what  dooth  hee  then  but 
 thereby  condemne  all  Monkilh  inftitutions ,  whereby  the  confci- 
 cncesofmcnareburdened and intanglcd  with fo  many  obfcruati-- 
 ons  about  meates,  drinkes,  apparcU,  and  other  matters  reckoned! 
 \  asapurchafeoftheforgiuenefl'eoffinnes,  and  the  merit  ofeternaln 
 life  ?  This  cannot  be  auoided,  but  that  fincc  the  doBrinesandcomman  \ 
 daments  ofmenii  touching  meats  &  drinks,  &  fuch  other  things  be  j 
 condemned,  therefore  Frsar  Frauncis  &  his  fellow  Dominickey  with] 
 the  reft  of  them,  were  fuperftitious  hypocrites  to  prefcribe  rules,and| 
 to  require  obedience  to  bee  performed  vnto  them  in  fuch  thinges.  1 
 Yea,  and  let  LM^Bifhof  bee  reckoned  with  them,  who  fcCteth  fuch] 
 
 before 
 
OfVovoes,  ilo^ 
 
 before  vsvndcr  the  name  of/irp<ricirr/ to  bccobcicd  ,  ind  callcth 
 ttioCcgtcdtrtUrs  wluchtheApoftIcrcic6tcth  becaufc  they  are  but 
 mens  traditions,and  iiamcth  that  <T^c/yCWf/?,  which  contrary  to 
 thcAportlcs  dottnnc  approucth  fuch  orders  .  As  for  that  which 
 S.  ^ujitM  laith,  Haffy  ts  the  necejjity  thdf  ccptfelUth  te  the  better^  it  *  ^"i  'P'^-*  J- 
 is  true  where  the  thing  is  gcod  whereto  we  arc  corrpcllcd,  but  vn-  ^^u'J'Jmiu/^"" 
 happieisthenccefliue  vsliercby  wee  tic  our /clues  to  thofethinges  "'"/''"' 
 which  arc  fuperftitious  and  dicnfiuc  vnto  God  .   Where  he  faith 
 that  ifC  hrtfitjHffermgs  ffitbm  his  ebeiitence  had  not  heene  auMtleabU 
 f«r0Hrif4jiijicAttott,  nodtukt  hf.t  the  yvorks  which  are  garntfl:edwith 
 the  vertue  of  tbedtencey  are  mire  acceptable  in  Ccds  fight,  he  notably 
 plaicth  the  hypocrite,  to  irjake  Chriftcs  obedience  to  his  father,  a 
 doke  for  their  Friarly  obedience  to  fuperftitious  and  abfurde  men. 
 It  \&  true  indeedc  wliich^,>^///?/»^  faith,  that    there  is  nothtr,gj$  f^fginff'iT 
 txfedtentfortheJcHleastoibej,  but  it  is  then  true,  when  we  obey  ^mLY^i^lh,. 
 them  who  according  to  God  are  to  bee  obcied.  ilhe  cbcdier.ce  cf^'^'-. 
 Chriji^  faith  Origcn,///^f  $rname*Jt  and  iirvellofthe  Churches  necke,  htm.i'orltJili 
 and  therefore  in  Chnftes  behalfe  wee  arc  to  obey  none,  but  oncly  ^^^J^Tnll'J'j' 
 them  in  whom  we  obey  Chrift.  We  are  toobey  them  who  *•  teach  f^flchuftitp. 
 the thngivhuh he  hath ccmwatrded,  not  thofc  thingcs  which  they  ^-^"uf^d,^^' 
 themiclues  haue deuiled.  '  7 he ^ftji/es yfiith  TertuUian^^i^r them-  jcnp.^tc  ■ffifit- 
 felftci  tf  liberty  t«  brtng  tn  any  thing  of  their  ovpne  yvilly  an  d  w  c  arc  to  if/Jiib,^n»pmZ 
 follow  none  but  fuch  as  haue  followed  the  Apoftlcs  to  dcliuer  ""'«""»' ''"i*- 
 faithfuliy  Chnflcs  words,  not  prefumed rules  and  orders  of  their  k7w  j-,^b«  ,ii. 
 owne  inucntion*  •'  fVe  are  net,  faith  he,/#  chufe  (erfol/ov  )  anji  things  i"^'  <iuid*u<iuu 
 Vfhich any  man  cfhis twne dtfcreti§n hath  brought m.  (Ji^at he xr  of  Pa-  dliVnt' 
 ris  tellcth  a  flory  of  '  fri.^r  Fraurcisy  that  when  he  deliucrcd  his  rulc,'J^"^  '"''^*" 
 to  the  Pope  to  be  viewed  and  confirmed,  the  Pope  confidering 
 the  fame,  and  beholding  the  deformed  condition  of  the  man  ,  bid 
 him  get  him  to  the  fvvine,^  wallow  with  thcjand  bcflow  his  painesi 
 to  preach  to  them.  The  Friar  prcfcntly  went  where  1  wine  were,  and  f^ 
 tumbled  himlclfamongf^  them,&  fro  top  to  toe  beraied  himlclf  allj 
 ouer  with  mire  and  dirt.  In  this  habite  hegoeth  to  the  Pope  agame,\ 
 laying,  My  Lordlhauedoneas  thoucommandcdft,   1  pray  theci 
 now  to  hearken  to  my  requeft.  The  Pope  admired  thenian  ,  and) 
 being  forie  for  that  he  had  faid  to  him,grantcd  him  the  confirming  j 
 of  his  rule.  Were  not  hcerc  two  fooles  well  met,  and  may  wee  not 
 inakcitaqucilion  whether  was  the  greater  foolc^whetiier  the  frur 
 
 Aaaa  3  for 
 
 1227. 
 
I  io4  Of  Vmes, 
 
 for  fo  doing,  or  the  Pope  for  approuing  that  which  he  did .?  Yet  thif 
 brain-fick  and  drunken  tricke  of  a  dirtie  beaft  gocth  with  MyBifbop 
 for  a  vertfie  •fcbedience^Xi^  was  one  of  thole  worthy  a6ls,for  which 
 of  a  Friar  he  became  a  Saint«  Such  is  the  reft  of  the  obedience  that 
 their  vow  tieth  the  to,  euen  to  a  number  of  mad  &  witlefTe  fancies, 
 fuch  as  that  a  man  may  well  thmke  the  to  be  bewitched  of  Satan,  in 
 that  they  place  deuotion  &  holineflc  in  fuch  toyes.  We  leaue  their 
 obedience  to  the,  &  not  only  of  thcfe  abfurdities,but  of  thofe  otiier 
 matters  which  cane  Ibme  better  fhew  of  fobriety  6c  grauity,  we  fay 
 m  ^'n^if.  dt      as  S.  Amhofe  hath  faid,  ™  Wee  mftly  condemne  aU  newe  thinges  rvhich 
 ^limSlZr''  ^^^^fi  ^'^'^  ""^  *'^^l^^  J  ifecaufe  Chrifi  is  the  way  for  faithfull  men.  if 
 Chrifius  n»nd>cu^  Chrtji  haue  not  taught  what  vce  teach,  wee  hold  it  worthy  to  be  dete^ed* 
 %TvUfiS!!!  Now  therefore  let  them  magnific  their  three  voweswhileft  they  1 
 chrijiM  tft:  Si  er-  wil,but  bccaufc  Chrift  ncucr  knew  them  for  his,wc  codemnc  them 
 ^fi^ql^di!c,mZ  as  fuperllitioully  deuifcd,&  blafphemoully  maintained  to  the  iniury  ^ 
 nuiiiiti  detijiMt  and  wrong  of  the  croiTe  of  Chrill.We  magnifie  the  vow  of  baptifmc 
 t»dit*mu4,         ^^  ^j^^  ^^ly  Chriftian  vow,approuing  no  other  vowes  but  what  arc  i 
 implied  &  cotained  therin,becaufe  therein  for  the  whole  courfc  of  j 
 our  life  we  vow  &  dedicate  our  felues  wholy  vnto  God.  M.  Bi/bof 
 faith,  that  that  is  no  vow  but  a  full  and  ajfured  promi/e,  and  yet  in  the] 
 former  fc6lionhe  hatli  toldvs,  thattopromife  to  Gcdisa  vow.   We  j 
 vow  our  felues  tliereinto  the  keeping  of  Gods  commandemcntSj 
 and  we  endcauour  to  keepethemjand  by  the  grace  of  God  wee  at- 
 taine  to  the  keeping  of  them,  but  yet  fo  as  that  we  know  it  to  be  oni 
 pw^?/".Ti?7  °^  Chriftes  commandemcnts  to  fay  daily  vnto  God,"  Forgitte  vs  ohA 
 iud<xirirn,m4n.  trejpisjfes, bccauCc  we  do  not  fo  keepchis  other  comandements,  norl 
 1^f*m"ndaLme-  can  fo  kccpc  them  in  the  infirmity  of  thisflelh,  but  that«>««M»/| 
 miwimtuptriint.  thtngswc  offind^ll,  This  we  teach,and  this  is  fo  truc,as  thatM  'Btfhof. 
 ^^itTrlS'J""  bimlHfe  in  his  owne  conscience  is  forced  to  fu  it,  and  yet  b) 
 
 t,dicdkmtfa,iSt  awilfulUpiritofcontradiftion  bendcth  himfelfc  to  dilputc  againi 
 filt^-i^iZtTZa   it.    The  vow  of  baptifme  wc  alwaycs  renew  m  recciuing  tlic  Lore" 
 ir  dtmituneirsi,    fuppcf,  bccaule  therein  wceprofefle  ourlclues  to  bee  oFhisretinueJ 
 and  renew  thcpromife  of  being  holy  vnto  him.    As  for  that  whicl 
 o  lanr.  ?. » .       Maiftet  Verkinr  faith  of  a  vow  made  in  our  creation  as  toucliing  oui 
 obedience  to  God,  in  what  meaning  heefpakc  it,  I  cannot  deter- 
 P  cTiBj.<.  »o.    m  jnc.  There  may  be  nouelty  in  the  word,but  h  propbanenejfe  whid 
 is  the  thing  that  the  Apoftlccondcmnetli,  there  is  none.  He  migh^ 
 Cu^^ic  Adams  promifc  thereof  before  his  fall,   or  the  bond 
 
 dut 
 
of  Images.  Hoy 
 
 ducyanHng  of  o\ir  creation,  whereby  wee  are  no  Icflctied  then  by 
 a  VOW'  Ot  hiiicimcs  oirAHtr^anddecaiedyvitSy  wewiillcauehim 
 coconndcrfurtlKr,prcruniingcliatoncday  hcc  will  chinkc  that  in 
 all  tiiis  matter  he  hath  but  raued,  and  that  his  wits  were  not  right  in 
 taking  vpon  him  the  defence  of  f b  bad  a  caufe, 
 
 Chapter.  9. 
 OF  IMAGES; 
 
 OVrconfents.  fVeedcknovUdgethe  ciniU  vfeoflmageSyasfrecly}i,^ti\irxt. 
 (fr  trnly  ds  the  Church  cfRcme  doth.'Bj cimllvfey  1  VKderjlard. 
 that  which  is  made  oj  the  in  the  commonfocictie  of  men  put  tfthe 
 ApfointedfUces  efthe  folcmne  rverjhip  of  God :  xAndthis  t»  hee  luyffall 
 Affeareththecau/e  the  arts  ofpaifittnj  andgrauingare  the  ordinances  of 
 G»d,  and  to  be  skjlfHlm  them  is  the  gift  ofGod,as  the  exan^ple  <?/Bcza- 
 Iccl  and  Aholiab  declare*  This  vje  of  Images  may  be  infundry  things,*  ixod.jf. 
 Ttrfi  in  adorning  c^fet  ting  forth  of  btuUings\fo  the  Lordcomandedhis 
 Temple  to  be  adorned  rvuh  Images  ofValme-  trees  and  Tomegranates  of 
 'Bftls^Qhertibs^andfui  h  like*  Secondly  y  tkejferueftr  dtflin^tton  ofcoyns. 
 Thirdly yimages  feme  to  k<fpe  in  memeryfrtends  departed  who  we  reue- 
 rence,C^  therfore  in  the  dates  after  the  xApofileSyChriflias  vfcd  ^riuatly 
 to  keepe  thept^ures  cf their  friends  departed  whtchafterwardQaith  he) 
 by  abufe  came  to  befet  in  Churches  ^  worjhtppedy  of  which  hereafter, 
 Secondccnclufion:  We  holdthe  hifioricallvfe  of  Images  to  bee  good 
 4ndlawfuH;thatis  y  t$refrefentt*thc  eie  the  a^s  of  Htjiories, whether 
 they  be  hi  mane  or  diuin: :  and  thut  we  thtnkjhat  the  hficrieSycfthe  Bi- 
 kle  may  be  paint  edtnpriuate  places. 
 
 Third  conclufion  \  In  one  cafe  it  is  lawfullto  make  an  Image y  to  tefiifie 
 the  preftnce  or  ejft  Hs  t/fthe  matejlte  of  God:  namely  ywhen  Cod  htmjelfe 
 commands  if.fo  was  the  brazfn  Serpent  made  to  reprefent  Chrtfi  cruci- 
 fied,'dr  the  Cherubs  oHcr the  Mertie [eateyto  reprefent  the  m.iuflie  of,  lohn.j. 
 Cod  whom  the  Angels  tidore:  i^nd  therefore  It  is f^.ide:  ihou  il\:ik  not 
 make  to  thy  rclfc(r/;..7  is  vpon  thine  owne  head )  any  graucn  Imaec ; 
 Thif  by  the  w^y  is  a  vt  ry  wilfullperuertiug  ofthofe  words  (to  thy  fern:) 
 }frhich  cAnnot  figmfie  Jfut ^o  thine  owne  vfe^  that  isy  to  adore  thtm^^s  is 
 plainly  decUredin  the  text  following. 
 
 The  fourth  conclufion  I  7  he  right  Images  of  the  new  Tefl.iment,  arc 
 the  doilrine  ^  preaching  of  the  Cojpeljwhercin  Chnjio'hisbenc^tes 
 
1  !o6  oflntAges, 
 
 are  liHety  repre/etiffdvnto  vtt  but  theft  he  mst4phoriedU  ViEinres^  not 
 belonging  to  thhfurpofe  :for  it  is  one  thing  to  defer  the  in  W9rdsyamiher 
 to  exprefe  inliuetj  cohttrssnd  lineaments, 
 
 I.  W. Bishop. 
 
 Thefe  conclnfions  containe,  as  M.  Perkins  affirmethythe  doRrine  of 
 the  Church  of  Englandrvhich  I  wouldbeleettt^ifl  did  not  fee  the  (^a* 
 gifiratesptiblikelyto  take awayT^t^Hres from  Catholikes,to  teareand 
 burne  them,which  were  kept  bnt  in  priuate  places  :yeaytheir  morefcT" 
 He  fit  difcipUs  cannot  abide  a  (^rojfe  flandingbjthe  high-way-fide^or  in  . 
 any^nmerfoprophane  a  place^but  either  they  beat  and  hale  them  down,  ] 
 •r  mofi  dejpitefnlly  deface  them :  bewraying  iudeede  vnto  allmoderate 
 menjtheir  cankredfiomackes  againji  him  that  died  on  the  Crojfe :  wh» 
 will  one  day  (when  he  pleafeth)  confound  them.  *B(it  to  coster  this  their 
 malice ythey  caji  oner  it  the  mantle  of  K,iale jfayingthat  the  Tapijismakf 
 them  their  Godsy  and  that  therefore  they  are  to  be  abolijh  ed. 
 
 O  men  blindedwithfpite  againfl true deuotionJVeCatholkkes art  \ 
 m  thou/and  times  more  salons  of  the  the  true  honour  of  the  ItHingGod^ 
 then  any  Vrotefiants  ener  were  or  will  bee :  ^ndthatfrnallreuerenct- 
 which  weyeeld  vnto  Image Sy  is  mwe  differentfrom  the  honour  and  obe»:, 
 dienee  due  vnto  .Almighty  Godf  that  the  cope  ofheanenisdifiantfrom-. 
 the  center  of  the  earthy 
 
 R.  A  B  B  o  T^ 
 
 ^  They  fay  the  diucU  ncucr  goes  away  but  he  leaucs  a  ftinkc  ht- 
 \An^\\\\\\M,Ei^op  as  it  appcarcth,  had  giuen  oucr  this>vorkcaC 
 the  queltion  oifatisfaBion^  but  better  remembring  hunfclfc,  hcc 
 tookc  the  mater  in  hand  againe,  and  then  would  by  no  mcanes 
 giucouer  till  he  had  Uftvs  this  ftinke  of  Images.  This  is  one  of  the 
 groiTeand  palpable  abhominations  of  the  kingdomc  of  Antichrifl^ 
 •  V  Cot,4.4.  the  filth  whereof  there  is  no  man  but  feeth,  faue  only  they » in  whom 
 being  vnbeleeuers  ythe  god  of  this  world  hath  blinded  their  mindes, 
 that  the  light  of  the  glorious  Gojpellof  lefus  Chrifl ,  which  is  the  Image 
 ofGod^fhould  not  [hine  vnto  them.  By  this  the  Churcli  of  Rome  hath 
 matched  all  the  idolatries  of  the  heathen,and  brought  all  their  iug-* 
 ling  deuices  into  the  Church,abufing  the  ignorance  aud  (implicity 
 
of  Images  1 1 07 
 
 of  the  people  as  grofldy  and  damnably  as  ncucr  they  did.But  in  this 
 field  I  iiauc  walked  at  larg  before  in''  anfvvcr  oftiic  Epilllc  to  the 
 King,and  therefore  I  will  here  tyeniyfclfcto  thofc  things  whid*''  ^''^ '  **/^*^^' 
 AUfitr  "Bifljop  giucth  vs  occafion  to  confiderof.  M.  Verktm  in  his 
 third  condulion  affirincth  alawfulncfl'cofmaking  Imagcs,to  tcrti- 
 fic  the  prclcncc  and  effc6ts  of  the  maicftie  of  God,  when  God 
 iHmfeUc  hath  fo  commaundcd,*^  heexemphficth  in  Mofcj  his  ma- 
 king of  the  brazen  fcrpcnt  in  figure  of  Chrill  crucified,  &  the  Chc- 
 riibm  fct  ouer  the  mercy  feate,  God  there promifing  hisprefcncc, 
 (^fignifyingtheattendanceof  Angclstodohini  feruice.  Concer- 
 ning this  point  Tettttllmn  being  vrged  by  idol-makers  with  ihc  ex- 
 ample of  tiie  bralen  fcrpcntjanfwereth  very  rightly :  <=  It  ts  wellth^t.  ^^f  "';J'i't!' 
 thefanuGodbothdfclforbidbyiaw  that artjhkenejfe  (bould bee m.ide,  Dimixiigivtfntt 
 ^  rid  by  extraordwartf  ccmmandementdtd  iipptwt  the  Itkenejfe  ^fAJcr-  •^,'t|"«Xfri#'' 
 pnt.  Ifthot*  yforfhip  the  fame  God,  thou  haji  his  law  ,  Thohjb^tlt  not  frdctfttfirpmty 
 m.ike  thefimilitfide  or  likcne^e  of  any  thing:ffthou  /soke  to  the  cemman-  ^'1',',"/,  '"J^lX" 
 dement  ef  making  aftmilitude  afterreard^do  thou  tmnatcMofes^do  not  ^'•""  •''/""■*", 
 ag^atnfi  tbe  lan>  make  an  image yVn/eJfe  God  command  the  aljo .  G  od  gi-  stf/cfrufim,iiim 
 ucth  not  lawes  to  himfelfc  but  to  vs:  what  hec  commandcth  to  the  '''"'^  ^'  ^f^'"f 
 contrarie  by  his  owne  authoritie,  is  no  iuftification  of  our  prefum-  l^tiuji'uliipi,!, 
 ption.For  this  caufc  M.Verkms  obferueth,  that  in  the  comniaunde-  t„'sl7"^^uli*'' 
 met  itisCiid'J hcttjhaitmtmakf (TO  THY  S  EL¥ E)4njgrauen  ^erf^  u^.mfmU. 
 image'.to  r^^y?^,  that  is  (faith  hc)vpo  thine  ow^te  headjorvpo  thwe  owne  J'fc'^^^^'^ijJ' 
 WiUandpleafMre,M,Btfhopy{^\l\\tXhztthis  it  a  rvttfull  pernertingcf 
 the  words ytvhich  cannot  (tgmfieJjHt  to  thine  owne  vfey  that  is  to  adore* 
 Thus  hee  cannot  abide  they  fhould  bee  reftrained  from  doing 
 fomc  what  of  their  owne  heads  ^  and  at  their  owne  will :  it  is  deatii  to 
 them  to  be  hedged  from  that  walke.Yct  ^o/r/ gaue  it  f or  a  lelFon 
 from  God/'  Trfhallnotdoeuerj  man  what  femeth goodin  htsowne  dr;#j,f  ri.8;». 
 eyes,  what  I  command  thee  that  only  do  to  the  Lord-.,  tJjou  Jhahput  no-  ^"'s  "  " '-"'»« ' 
 thingto^nortakf  ought  therefrom.     Whereby  it  appearcth,  that   Ai* 
 Verkins  expofition  containcth  a  truth,  that  to  the  Lord,  or  by  way 
 of  feruice  to  God,  no  image  might  bee  made  but  what  God  him  - 
 felfe  commaunded ,  neither  doth  the  text  declare  any  thing  to  the 
 contrarie,  but  that  that  is  the  true  meaning  ofthe  words  which  hc« 
 expoundcth.In  his  fourth  condufion  he  faith,  that  the  rigiu  Ima- 
 ges of  the  new  leftament,  are  the  doitrinc  and  preaching  of  the 
 GofpcU,  and  all  things  that  by  the  word  ot  God  do  thereto  appcr- 
 
 tainc> . 
 
iioS  Of  Imager 
 
 tainc ,  whereby «  lefiisC^rtji  is  defcribed  bef§reoHr  ejes^  as  the  A- 
 
 Q^ ,  I J         poftlc  liiclijfwrw  as  cracifad  amongfi  vs .  Tbis(raith  he)  is  an  cxcel- 
 
 ' C  ^'V'^  lent  pi6lurc  whereby  Chnlt  with  his  benefices  is  huely  rcprcicntcd 
 
 vnto  vs.  Thclearc  MetA^hormll  pUures  faith  MXtfljcf  notbtloti- 
 
 ring  to  thisfHTfofe.  But  why  doth  hcc  admit  that  which  M.'PerkiHs 
 
 foirgtn.c»ntr*     c«cth  ouc  of  OrtgcH  affirming  that  Chriftians  hauc  no  other,  f  7  he 
 
 cijHm.iih.^.Simh  i^agestobe  dedicated  to  ^cd  are  not  the  yvorkes  of  Carpenters,  but 
 
 ■^funrnZ'fi'rorurH  hcwcdb)  the  wordofgfd  andframedin  vs^namelj^  vertues  to  the  imi- 
 
 ep  tra,  fed  a  vir'o o    f^fi^ff  of  hfm,  who  is  the  firfi  bome  before  all  creaturesJn  vehsm  are  the 
 
 t*^  i:u,obu,vtdtU-  examfles  oftufiice  .fortttude ,  temperancte ,  rt>tJaome  ^ftctte  and  other 
 
 c,i  virtHtts  adtmi--  ^gj-f^gj^  Thcfc  Are  Image  s  dedicated  to  God  in  the  mwds  of  them  that 
 
 ^ritiTJtiMcrtatHr*  exerci/e/uch  vertuetyivherewith  Tfe  be/eue  thefrtnctpall  cfallfuchl' 
 
 ZTlIinurfolu.  rnagest  the  image  of  the  inmfible  Cjod  ^  rpho  is  Gedthe  onelj  begotten^  to 
 
 tudT,u.ftftenti.t,p'  l,e  conueniently  honeured.Hc  knew  no  other  images  lawfull  amongft 
 
 tTJXZTit.  Chnftiaus ,  but  onely  fuch  as  wherein  wee  bearc  the  image  of  God 
 
 H^t-fH^tfiAtH^     and  of  his  Son  Icius  Chrift,  but  this  M  Bifbcp  thought  notgood 
 
 S«  wr«!«',x"-'  to  take  knowledge  of.    As  for  that  which  he  faitJi,  that  he  beleeueth 
 
 eenun>»,qi*iku*      fiot  our  doBrinc  to  be  as  M.Terkins  hath  fetdswfiey  becaufc  the  AU' 
 
 tuSr^L  omnmm  giflrates  publtkeiy  take  away  pi^nresfrom  Catholtck^s,  andteare  them 
 
 humfmtAifiatuATu  ^gj^fjf  and  bume  them ,  bee  muft  vnderftand  tiiat  it  is  notliing  to  vs 
 
 A^jttyfMmfrmu,  ^^ij^j  j^^g  [j^l^^ygj^j,   Our  Magiftrates  know  how  to  put  difference 
 
 betwixt  the  lawfull  vfc  of  things  &  the  vnlawfullabufe:thcy  know 
 
 well  how  fuch  pi^lures  and  images  arc  by  Papifts  turned  to  Idols 
 
 &  therefore  to  ihew  the  detcftation  of  the  diflionorthatchcrby 
 
 IS  done  to  Godj  they  burne  them,and  tcare  thein,and  deface  them 
 
 being  found  with  them ,  that  they  may  no  more  bee  abufcd  to  fuch 
 
 idolacrie.    Where  otherwilc  they  arc  found,  and  are  not  fubiefl  to 
 
 their  fuperftitious  and  falfe  deuotions,  our  Magiftrates  do  nothing 
 
 agai  nit  them,  becaufe  they  are  not  offended  at  thehauirg,  but  at 
 
 the  abufingof  them,By  rcafon  ofthofe  idolatrous  fancies^it  is,that 
 
 our  moreferuent  difciples^  as  he  calleth  xXvaw^canot  abide  a  Crojfejia- 
 
 dingby  the  high  yvayjide^cr  in  any  other fl.ice.    They  carie  therein  a 
 
 true  zeale  to  God ,  though  not  alvvaies  fo  aduifedly  managed  as  it 
 
 ought  to  be.Bu:  if  any  of  priuatc  fancic  proceed  to  the  demoliffiing 
 
 ■and  deftroying  of  fuch  pubiike  monuments,weapproue  itnor,and 
 
 they  thiit  do  it,deferuedly  receiue  their  check,  We  are  well  enough 
 
 perfwaded ,  that  they  who  firft  began  the  erecting  ofthofe  Crof- 
 
 fes,  did  it  meercly  ia  the  honour  of  the  name  of  Chrift,  that  were 
 
 before 
 
of  Images,  1 109 
 
 before  had  flood  chc  cnfianci  of  falfc  and  idoll  Gods,f  at  the  head 
 o/V^r/^B'^^,  there  might  DC  lifted  vp  a  trophec  and  Ihndard  ai  a  *    ''^       ^' 
 rnonumencaud  token  of  the  exaltation  ot  him  thatdicd  vpon  the 
 Croll'e.  riicy  were  tarrc off  from  Pcpinudolatric;they  had  learned 
 noc  to  woi  Hiip  that  that  is  made  with  hands  bemg  conuertcd  Irom 
 vvorlhippingllockes  and  Hones,  they  knew  they  were  not  tore- 
 tiirnc  to  tiiclamc  againc :  they  caricd  the  fame  mind  as  did  Helena  y 
 when  file  found  the  Crofle  whereon  Chrift  was  crucified:''  jhewor  f,^„i,  j 
 fjippeti  the  Ki>7g(^A\th  ^mhroje)  verily  not  the  rveodifor  this  were  hea  Thtcdcf}}{,pm 
 themfh  error, &  the  va»itji  ofvr.gedly  men:  but  [he  worjhipped  htm  that  {^"^I'^'^Z'hTji 
 ivas hangedvponthewood.  But  what  they  cre6ledonely  for  hillon- '■'" '7' "■'■•'■  <i^ *« 
 
 calloIhntationoftheaduancementofchekingdomcofChrift,thatI!/';^Lrf,'w5ii- 
 Popcrie  turned  to  heathenilliabhominaiion,  &  gaue  to  the  Crofle  M""'-""'  ''X"*- 
 the  honour  that  belonged  onely  to  him  that  died  vpon  iheCroflc. 
 In  rcrpc6l  whereof  pubicke  authoitic  hath  done  that,  that  fccmcd  ) 
 neccflarie  for  the  taking  away  of  luch  idolatrie.  It  hath  remoued  i 
 what  contained  open  andapparant  fcandall  to  true  religion,  and/ 
 hath  left  the  reft  to  fall  of  it  f  elfcjapplying  it  felfc  to  the  rule  of  S. 
 ^nfttn^^  fVefirflkhourto  hrenke  the  idols  in  mens  harts  y  knowing  i^ur.ifvtryk 
 that  where  tlie  lieart  is  reclamed  from  idolatric5it  Icarnc  tii  to  efteem  Dtm.^sn.b.  Pnm 
 of  things  outward  astiiey  are.  And  thus  (thankes  bee  to  God)mcn  'InToZmWtuut 
 hauc  now  learnd  to  behold  erodes,  andgoby  them  without  thole  "">">i"»««'- 
 fuperftitious  opinions  and  vfages  which  before  hauc  bene  had  and 
 obfcrued  toward  them.  Now|where  publikc  authoritie  ccakth,it 
 is  not  for  priuate  men  to  begin  againe,  neither  can  it  be  warranted, 
 that  men  in  flicvv  of  zcale  cary  tlicmfelucs  tumultuoully  fortlic  re- 
 formine  of  fuch  errors,   S..Au(lin  could  liay  of  breaking  the  Paean 
 idols,  '^  Where  power  is  notgiHen  vs,  rve  do  %t  not\  where  it  tsgtuen  t//,  ,;.'  iat»y<,i,fti,,  ni 
 -we  om:t  it  net.  Much  more  are  wee  to  obferue  tlie  fame  rule  in  ihofc^'""* '  •  *"  '*="  'A 
 tilings  whicli  are  deemed  in  their  originallto  hauc  contained  no-  '^'"J'*'"''"'"" 
 thing  preiudiciall  to  the  faith .  Yea  &c  by  common  experience  wee 
 fec.that  by  fuch  priuate  oppofition,  beiide  that  it  is  iniurious  to  pub 
 likcgouernmcnt,  men  do  but  enkindle  the  minds  of  their  oppo- 
 (ices  to  a  more  earnell  affe6^ingof  thofe  things,  whicli  before  they  „ 
 
 hauc  femed  very  lightly  to  fctby.  But  yet  the  ground  whereupon 
 cither  pubhkclyor  priuately  we  orany  ofvs  hauc  bencmoucd  to 
 tlic  defacing  of  any  fuch  fuperftitious  Images,  is  that  which  M, 
 'Bijhof  namcth , bccaufc  the Papifishafie made themGods,S<.  thereto 
 
 robbed; 
 
iiio  oflmAges, 
 
 robbed  God  ofthatdeiiotion  and  fcruice  which  peculiarly  bdon* 
 
 gcth  vnto  him.  Here  he  crycth  out,  0  men  bfindedwith  fpite  ^igainfi 
 
 true  deletion,  but  we  on  the  other  (ide  giuemoil  humble  chanket 
 
 «o  God,thac  by  his  word  he  hath  giuen  vs  light  to  iec  what  true  dc- 
 
 uotion  is,  and  hath  freed  vs  from  their  yoke,  who  vnder  chc  name 
 
 ofChriftiandcuotionheldvsinthe  bondage  of  [icathcnifhabho- 
 
 mination.  As  for  thcm,whcther  they  be  ^aloui  of  the  true  honour  of 
 
 *;[;^/;«i«^^*<i,  their  fruites  do  fliew,  who  in  all  things,  and  fpcci- 
 
 ally  in  this  matter  of  Images ,  carie  themfelues  lb  concrarie  to  the 
 
 cxpreflc  word  of  God*  And  whereas  he  ftitli  that  thefmallreuerenco 
 
 -which  thejyeeld  to  Images  is  more  differentfrom  the  honour  due  to  God, 
 
 then  the  cope  ofheauen  is  dijiantfrom  the  center  of  the  earth  ,  he  ihcw* 
 
 cth  that  he  hath  learned  of  the  lefuites  to  r^M««MrrwithGod,as 
 
 they  are  wont  to  do  with  men, How  doth  he  call  it  zfmall  reuerence 
 
 t  which  they  doe  to  Images^  when  it  appeareth  not  but  that  they  doe 
 
 ♦  the  fame  to  Images,  that  they  doe  to  God  f  They  knecle  to  them 
 
 \^",fltM.g.mn  they  pray  to  tlicm,  they  vow  vowcs  to  them,  they  oftcr  offerings  to 
 
 t*mtni>ifici^»r  them,they  (wcarc  by  them,  and  yet  U^f.^i^c/*  would  make  vs  be-  ' 
 
 r4n"°i(rS1prIleeuc,that  there  is  great  difference  betwixt  the  worffiip  that  they 
 
 ''T'^'X*"'  nllu  ^°  ^®  images,  and  that  which  they  do  to  God  .But  forfooth  we  mult 
 
 m'poijd.vi,jiijt  thinkc  that  by  a  mentailreferHatton  they  make  a  difference,  and 
 
 'cT'^v'Eiw^fanu  though  all  things  outwardly  fccmeth  the  famcjyet  in  mind  and  f  n- 
 
 diuintHinijivt     derftandingthey  preferre  God  before  their  Idois«  Thus  they  would 
 
 ^rtmTf.rrik\m hauc VS to thiukcwhcn 38 notwithftanding.yirWr/?^/;?/  their  great 
 
 f,etst,.SHntt'.,m  defender  of  the  Counfcll  of  Trent,  freely  confefleth,  that '  with  tbe 
 
 '^iZ'::it,^:rr^or^^^  they  fay  tJ  God  onely  )  they  worjhip 
 
 ftxtMvtilgr.,^  the cro^e of  Chrifl .  Yez'PoIydorgVirgt/ another  ohhcirownc  feU 
 
 /7«L74rTr''tL'*''lo^vcs,hath  told  vs  howthey  haueoblcrucd  this  difference:  '"Aden 
 
 p:a'Uv»rijf^,cd6-areiiJion>netothatmAdne(fe  (he faith)  that  this p4>.rt  of  ptetie  ts  IttU 
 
 {<,Unt,n,nvtfigH  aijfertngfromptt  tmp$ette,  Forthere  are  a  ma>3j  of  the  more  rude  and 
 
 r  44  fid  ptrindc  qf*"' iqyjgrant  who  wor/hip  imaqes  of fiont  or  wood ,  of  marble  or  braffe ,  yea 
 
 dip  pjfinfum  ah       c>  i  n     J      •  I        i  i  ,i  ^U     ■' 
 
 \Htm  h^tani.ir  andpuimtedand gkrmfhed  with  cclonrs  vpon  the  walleSy  not  aspgurest 
 
 '^'JImchnih^&  bnt  euen  as  if  they  hadverilyfenfe^anddopHt  mere  truji  in  them  then 
 
 »'ps  dtuu  q»iUu    theydoinChriji  orother  Saritestowhomethiy  are  defeated*   Wee 
 
 dtcMufwit,&f,    doubt  not  but  he  would  fpeakc  of  his  ownc  as  fjuourably  as  hec 
 
 could,and  therefore  we  may  well  conceiuc  what  horrible  impiety 
 
 it  was  that  wrcftcdfro  him  this  confeflion.  There  folio  wcth  more 
 
 to  that  purpofcjwhcrinhce  fliewcth  how  the  aialters  of  that  Image 
 
 cr& 
 
of  Images.  T 1 1  r 
 
 craft  madcthcir  profit  of  it,drawing  on  the  people  in  that  fimphci- 
 tie  to  offer  richly  vnto  them,  but  what  lie  faidjhc  is  made  nowc  not 
 to{ay,tIieSpanii]i  Ccnlbrshauing  taken  order  hyihcw  Index  Ex - 
 pw^AtorinsyiUxiAX  thatmattcrin  their  editions  is  left  out.Thus  they 
 tike  care  due  their  Idolatrie  may  continue  ilill,  prouidingfo  ncare 
 as  may  be  ,thac  noclii  ng  may  be  extant  amongrt  them  for  the  dilco- 
 uc  lie  thereof.  And  hereby  it  appearcth,  that  it  is  but  for  barhfulncfle 
 r  hac  Af.BiJhjf  tclicch  vs  of  fo  great  difference  of  worfliip,  and  how- 
 foeuer  he  and  fuch  other  as  he  is,  can  picadc  for  thcmfclues  a  mental 
 
 eferuAtion^  eucn  as  tlie  Philofophers  and  learned  amongrt  the  lica- 
 then  did,yctthcyfufferthcpeopletorun  oninthis  abJ)omination 
 
 o  worOiip  the  Images  with  as  great  deuotion,  as  if  they  were  vcric 
 Gods. 
 
 1 .  W,  B  1  s  H  o  f . 
 
 .And.  that  thefe  hotter  brethren  mdjfee  what  rcAftn  Maifter  Vcx- 
 Vin^h^dto  allow  of  the  ciutll  aud  hifioricnll  vfe  of  Images  y  Ithtr.keit 
 'Xfedient  to  n$te  here^  horv  in  thepure^  anti^uitie,  Images  were  made 
 MndrefpeSied. 
 
 That  famous  Image  of  our  blejfed  Sauionr^  which  the  woman  cmred 
 tfthe  if/oudtr  fifixe,'  Jet  vp  inbrafe  atOsCurci  Philippi,  v^ott  a  pillar  'Mit.^- 
 effione^ts  not  vnknowne  vnto  anj  that  haue  re  ad  the  EcclcfufiicallHj- 
 ^*r/tf  #/Eulcbius,  Lib. 7,  cap.,  i :| .  ^ndhew  Goddtdapprooue  it  kygi- 
 Ming  vertue  vnto  an  her  be  when  it  didgrow  to  tottch  the  hcmme  ofth-it 
 J^iRure  ^to  CHre  all  manner  of diJeafes.fVhuh  Image  ^uichwxshtmfelfe 
 dtdfee  /landing  vntillhis  d^ijes^  which  w.is  1 3  OG.j/eares  agoe^  as  hee 
 there  tejitfieth :  asa/fo,thatheJaw  dtuersothersjnam.-lj/y  ofSasnt  Peter 
 and  Paule. 
 
 This  goodly Jlature  beingmo^  memorable  both  for  antiejuitie  of  tty 
 keingmnde  oHrSaatoryet  liutrjgy  and  for  themtracles  wrought  by  that 
 herbe, growing  at  thefoote  oftt,  I  ulian  r  Ar  Apojlatafor  nuilice  agasnfl 
 cur  Sautor,  caufedto  be  broken  downe^  anJfet  vp  bts  owne  Image  mthe 
 place  cftt :  but  hts  wasprefentlj  with  Itghtntng  and  thunderfrom  heaue 
 Confum.-dtntoaPteSf  atdour  Sauionrs^  by  the  Chrifitans  carried  into 
 thev  Church^as  witnejfcth Zozomcnus  *  • :  ,1,  ^.i,,fti 
 
 t^not  her  picture  ofou^Sauioursvifage,  he  himfelfe  is  reported  to  ^,P.'°"   , 
 hatte  f.-ntvnto  Abgarus'?r«wfro/"Ede(Ta,  aswiineJfethlAetiph^ilcs  in..i-iniiM.,. 
 InvitaConftantinijDamafccnc/rf»<^  Euagrius,'  who  do.th  mthe  \\^^^^'^'' 
 
 fame 
 
i 
 
 1 1 1 2  Of  Images. 
 
 Jame  chapter  rehearfe  a  notable  miracle  ^  wrought  hj  the  fume  image 
 t$  deltuer  the  ttwnefrom  thefackiyi^ofthe  fefjians,  ^  fid  in  hisfift  htol^ 
 ^»^i8.  chapter^  recerdeih  another  miracle  done  hy  thanuge  cf the 
 p/ejfed  Virgi  n  LMary  in  afrifen  at  ^ntioch. 
 
 The  third  image  refrefenting  our  b/ejfed  Sauiourjis  /aid  to  haue  bene 
 made  by  Nicodcmus  his  fecret  Difctple^  rvhichafterrvardwas taken 
 by  the  lewesy  and  in  de/ptte  ofChrtJi  wax  crucified^  and  to  their  confw 
 Jion,  much  blond  ijfhed  out  of  it. 
 
 This  hiftorie  is  in  the  rvorke  ofS>.KthsxiZ^\Vi%thatfotit^dfillar  of  the 
 Church,  intituled,  Dc  paffionc  imaginis,  and  is  either  his,  or  feme  o- 
 ther  verie  auncitttt  andgraue  writer  \For  it  is  related  in  thefenenthge- 
 neraUcoHnfell,dtt.^. 
 
 7  hat  Sawt  Luke  the  Buanqelill  drew  the  piEiure  of  our  b/effed  Ld- 
 *L;.[4./)iii.i  2.  dteytsregtsireavy  I  hcoaorus  Lector  ioco*yearesagOyana    Meta- 
 phraftcs.  In  vita  Lucae ,  and  Nicephorus ' 
 
 Tertullian ,  an  author  ofthefecond  hundredth  yeare  after  Chrifie,^ 
 .2.  ti»  ■■c.  y^^^  ^^^  written,  *  that  the  image  ofChrifl  in  Jhape  of  a  Jh  if  heard  ca^^ 
 rying  ajheepe  en  his  (houlders^was  engrauen  vpon  the  hcly  Chalices  vfed 
 inthe  (^hurch*  InthetimeofS.  Chryfoftome,  they  were  fo  common, 
 that  they  were  taried.in  rings  ^  drawne  on  cups, painted  in  chambers.  See 
 Thcodorct,  in  hiftor.  relig.  in  vitaiyimeonis  Stclita:.  Auguft.lib.2* 
 dc  coal",  Euang.  cap.  i  o^nd  the  /♦  Synod  aB.^, 
 
 R.   A  B  B  O  T, 
 
 Tliis  .Teftion  Af.  *BiJhop  writeth,  neither  againft  CM.  Perkins ' 
 nor  againft  vs,but  oncly  agamft  (ome  hotter brahren^imiec^  againft 
 hisovvncfhadow,bccaufelknownonc  that  doc  not  allowc  of  the 
 ciuilland  hijfcricallvfc  of  Images .  But  yet  it  (hall  not  bee  a  miflc  to 
 note  fomcwhatas  touching  fome  of  the  examples  that  hce  bringcth 
 beccaufc  albeit  by  his  ownc  woordes  it  appcarcth  and  is  true ,  that 
 they  arc  nothing  to  his  purpofc,  yet  his  drift  is  by  fuch  examples  of 
 Images,  to  gainc  fome  credirc  to  their  corruption  and  abufe  of 
 them,  Itistruethat£/i{/<r^W  maketh  mention  ofluch  an  Image 
 a  Euf,k.hifi.iiif.7.  fetvp^  at  CxfarcaPhihppi  by  the  woman  whomc  Chrift  cured  of 
 *'»?i7  •  ji^p  bloudic  iffuc,  and  tliat  an  hcrbc  grcwcat  thefootc  of  it,  which 
 
 whenitgrewc  to  a  certainc  height,  cured  alls  dilcafcsmiraculoully 
 
 but 
 
•.m:rum- 
 
 OflmAges.  1 1 1  ^ 
 
 but  that  he  himfclfc  (aw  ir,  he  faith  not,  neither  doth  hce  fpcakc  of 
 any  religion  or  deuotion  in  anicfbrt  done  vnto  it.  It  Popcric  haddc 
 tlicn  Ivvaycd,  wiiat  a  workc  would  tlicre  iiaue  becnc  about  tliat 
 Image?  what  pilgrimages,  what  offerings,  what  kncciing,  what 
 ccnfing,  and  no  end  ot  fupcrltition  ?  But  there  was  no  Inch  matter, 
 nor  anie  manner  offcruicc  done  for  the  honour  ot  it.     Of  the  ere- 
 cting of  tliat  Image  Eufehus  himlellc  there  faith    ;  ^  Itncedenot  hibtdNta 
 /■emeJif-AHKge,  th^ttthofeofthe  Gentiles  wboofoldw.'ri  cured hy  our  "^^'I'J^'^^^'^'^I^^^ 
 > tiHio:ir (^'hrtjie did/kchthi»ges,  forth.tt  wee  h.iue/eenethe Im^igesof  >'">  tStruMtere 
 hts  ^peJi/es'Peterand Pau/e,yea and ofChriJi  htmfclfe^   keptpamted ,^V'VJj^'^a»wl 
 TvithcoloH'SintAbles,  for  th^t  of  old  they  ha»e  beenervont  by  ahenthe-  & '^■fp»fi»i»rmm 
 e  H//Z/  cuFiome  thus  to  hoMottr  them  Vf  horn  thiy  tool^to  bee  pre/eruers  Atid'p^l^ii  i^^jll"',,  ^ 
 fnHiours  ofth:m.     Where iC  is  duely  to  be  noted,  that  Eufcbms  re  '-'"•'• '''"'?/  <^  '? 
 fcrreth  the  originall  hereof  to  the  Gentiles,  to  hcathenuh  cultomc  iTcci,r,'bmd!p,.'* 
 andimitation,  not  to  any  inftitution  of  Chrilt,    or  of  h^sApollIcs^'^"''^"?^'''^'- 
 and  Euangehftes,  or  other  Paftours  and  Billiops  of  the  Cl\urch.r'(7!^JZ,Uc!'- 
 Againe,  that  which  hce  faycth  of  other  Images  of  Chriftc  and  Pettr  (^'^^^,7'/''7''" 
 and  Tanle,  he  faith  as  of  a  matter  veric  (cldomc  and  rare  :  fVee  ha/fe  'runt  h„nc  ,n  m»dA 
 feer.efHch^  faith  he,  as  importing  it  was  no  common  and  or  dinar  icl^r^''^*'"' 
 thing.   As  for  that  which  M.  Btpjof  raaketh  the  fpeciall  commen- 
 dation of  this  Image,  which  is  the  hcrbe  growing  at  the  footc  of  it, 
 it  maketh  me  greatly  tofufpc^^,  that  in  the  report  otit  fomewhat 
 isamiffc  :doe  thou  ludge,  gentle  Reader,  whether  there  be  not  iull 
 Caufc  offuch  fufpition.    Fnlt  Eufebms  iiimlclfe  rcportcth  the  mat- 
 ter on  ely  by  hearefay ;  '^  They  fay,  faith  Jic,    that  the  7vom.ws  ho  fife  ts 
 yetpieived,  and  that  there  continueth  a  notable  vtonuvtent  tf  the  bene- ^  ^^'•^■^^'f'"" 
 fite  done  to  her  by  our  Sautcur :  they  fay  that  the  fame  hath  the  Im:ge  ^//oy .;_  s,tHat,ru 
 lefus.   It  hath  continue  deuen  vnt  ill  this  time,  andmty  be/eene  cfthem '' ""' "'''''  '""" 
 
 I  ri  I         ^  Tri  I       1  1  II-  1        y-ir  astro fJi HA  du- 
 
 that  trauellto  that  Cttie.    If  Jiee  haddc  reported  this  matter  as  ot  his  r^reuruKt.^rc, 
 owne  fieht  and  knowledge,     fomc  more  reafcn  there  had  bene  cq^^-'  'i^-^'-''-;' 
 giuc  creditc  to  it,  but  he  doth  not  fo  report  it,and  tiiercrorc  we  can-t^-,  d'cmm.&c. 
 not  fo  firmcly  reft  vppon  that  which  hee  faith  .  Secondly  wee  fo  t^'^tutfltl},. 
 jnucli  the  IclVc  belceue  it,for  that  it  iiath  no  other  tcftimonie  but  on-  •-'c'  v  d.tifin,* 
 ly  his  Jiearclay,  there  being  no  other  of  the  auncicnttatiiers  that  gi-  ^J;,7r' 
 ucth  v;  any  record  or  witnelle  of  it.  A<f.Bt/hop  cireth  Sozomeny  ma- a 
 king  metioii  of  that  Iierbc  allo,but  he  doth  it  only  vpon  Eufebius  his 
 grcdit^othcr  proofc  or  knowledge  of  it  he  bringcth  none*  Now  it  is 
 
 utnilUm- 
 
1 1 14  Of  Images. 
 
 noc  poflible  chat  fo  famous  a  tcftimonie  &  iuftification  of  the  name 
 of  Chrilt  fliould  be  omitted  by  Infiin  Martyr^  by  Clemens  ^lexan- 
 ArifiHS^  Origen^  TertnUMn^  ^rnfbtuSfC^imatiHs  FeUx,ind  otiicrs  in 
 their  Apologies  and  defences  of  Chnftian  religion  againlt  the  hea- 
 then ;yca  in  the  expounding  of  the  ftoric  of  that  woman  in  tlie  gof- 
 pell,  neither  Orsgen  nor  C  hrj/pftcme,  nor  HyUrie^  not  ^ml^rofe ^nor 
 Hierome  make  any  mention  of  fuch  a  matter.  This  1  fuppole  (hould 
 much  weaken  the  credite  and  opinion  of  the  miracle  by  him  repor- 
 ted jto  fay  nothing  that  if  any  fuch  matter  had  bene  knownc,vvhich 
 could  not  but  be  knowne,  it  is  not  credible  that  it  could  hauc  ftood 
 for  the fpacc of chofe three  hundred  ycares info  many  terrible pcr- 
 fecutions«  whcrin  nothing  was  leftvnattempted  or  vndonc  to  take 
 away  all  thinges  that  might  giue  any  glory  to  the  name  of  Chriftc, 
 Some  fpeech  it  feemcth  there  grew  afrerwardcs  concerning  it,  at 
 leaftwile  of  the  ftandard  or  Image  which  in  likehoode  lloodc  there, 
 iib.l^l^lio'.      which  fofoone  as  **  /«/«<?«  the  Apoftata  heard,  hecfcnt  to  hauc  it 
 taken  away,  and  his  ownc  Image  to  bee  let  vppe  in  fteade  thereof. 
 Which  being  done  in  defpitc  ot  Chrift,  no  marucll  if  by  thunder  & 
 lightning  from  heauen  God  rcuengcd  it,  and  turned  topfi-turuic 
 the  Image  which  that  re  negate  fet  vppc  againlt  the  name  of  Ciirift, 
 Yea  we  doubt  not  concernmg  Popifh  Idols  and  Images  of  Chrifte 
 and  his  Saints,  but  tha:  Gods  reuenge  fliall  follow  them,  who  de- 
 llroy  them  in  contumely  Sc  reproach  of  Chrift,  and  in  dcfpight  and 
 hatred  of  his  name,  howfocuer  they  themfclues  are  abhominablc 
 alfo  in  the  fight  of  God,  who  are  the  makers  and  vfcrs  of  them ,  For 
 hec  who  amongeft  the  heathens  fo  notoriouily  reucnged  the  facri- 
 ledges  that  were  done  to  idoll-gods,  when  they  were  done  to  them 
 ' vnder  the  name  ofgods,  will  vndoubtcdiy  reuenge  tlie  contempts 
 that  are  offered  and  done  to  facrilegious  Idols  m  the  name  of 
 Chrift,  becaufe  their  malicious  purpolcis  therein  dirc6ted  againft 
 Chrift  himfelfc.  The  tenne  tribes  being  deuidcd  from  ludah,  built 
 thcmfelues  altars  wherewith  to  facirficc  to  God,  exprclly  contraric 
 c  Deut.r2.It.     to  the  law  of  God,who  admitted*  no  altar  but  in  the  temple  at  le- 
 i5t+*  rufalem,    but  yet  when  .x?/;^^  and /r^t^^iy  pulled  .dovvnc  thole  al- 
 
 tars in  contempt  of  God,  andinbehalfcof^^^/,  Elias  the  Prophet 
 comi^hmti\\vm.oGoA:^  Lord  they  hatie  digged  dotvne  thine  altars  ^ 
 That  therfore  which  Sozomen  rcporteth  of  the  deftruftio  oilulians 
 image,  fcructli  not  to  addc  any  credit  to  Popifh  Images^  if  at  leaft  it 
 
 be 
 
 f  l.King.lf.lo. 
 
of  Images.  Illy 
 
 bee  true  which  he  alone  alforrportcth,  who  in  the  (ansc  place  re 
 portcth  Icnic  other  very  fabulous  and  vaine things.  1  he  ncxtcx- 
 ainplc  of  Images  is  To  much  then,  ore  iirpudcntl)' ailcdgcd/or  that 
 in  their  owr.c  Decrees  thole  tv\o  EpilUes  «  ot  Abgar  to  Chrilt,  and 
 of  Chriftto  Abftar.whcnce  ihaltable  is  taken,  arc  condemned  tor  ^^^V  "' 
 <irw4/>ofry^W/' or  counterfeit  dtuice.lt  IS  to  be  noted  alio,  ih^O'  Ew  '■■"'"^"•CtUf. 
 fcl^iunncmioncih  Abgarus  lending  an  Epjftlc  to  Chrift,  &  Chnfts  l^/.'/li'I^i"^ 
 anlwere  to  i^im,  but  ot  this  matter  of  Chrills  image  he  iaith  not  one  rigH,Anii,jHm 
 word.  The  talc  it  appearctJi  was  then  begun,  but  it  was  not  ccme^/^'/'yCJiiJ**.* 
 toperfc6iion  till  afterwards  DAm^Jcen  that  notable  Idol-monger  ^'*'^*'"^'^'""'/*- 
 added  to  it  another  peccc,  andtovhatpeeceiV/V<r^W«j-  added  yet  h'i,/«Mi? /'*.  r. 
 another  pecce,  and  lo  nowcit  (crucih  JU.BiJhcp  and  his  fcllowes"/'*4- 
 foranauthenticaland  good  record.  As  for  the  miracles  that  hec  tcL 
 Icthvsof,  they  liileauaile  with  vs5becaufe the  one  ftandcth  wholy 
 vpon  a  falfc  ground,  and  tor  the  other  or  rather  for  bod),  we  know 
 that  £^<j^m/rometimesfliewcth  too  little  difcietion  in  the  enter- 
 taining otlUch  tales,  1  he  third  inllance  M.Bifltof  himftltc  ditku- 
 ftethjand  naming  fi:  It  c^/^<««<?/>;</  tor  the  reporter  ofio,ccmetJnn 
 prcfcntly  with  ^;//7(rrr /;/?//,  or fome other verie grauc  and  *p.ncuMt 
 vrtterx.  And  why  ?/»r,  (ayth  hc,/f  is  relatedtnthejeuctith  gencrall 
 ConnccU,  namely  wherein  they  fecmedeuery  man  to  hauc  put  on  a 
 vizard  vpon  his  tace,  that  they  might  not  bee  fecne  to  blufli  at  tiiolc 
 lewd  and  IhamcluU  forgeries  wherewith  they  then  alii.cll  eight 
 hundred  ycarcs  after  Chiilt  laboured  to  Ictvp  the  worfliippine of 
 Idolsand  Images ,  bytlic  inftigation  and  furtherance  of  a  wicked 
 Emprefle,  vfurpingandtyrannizinginthemincntic  of  her  lonnc« 
 Weefliallhaucrttrcrwards  turthcrcccadon  tofpeake  concerning 
 thiscounccll :  inthemeanetimeitis  tobcvnderllood,  that '  ^tQc-  ■  r   ,  . 
 
 -  ^-1..  •  ^  •  cr>  I  tjfftVtT' .90% 
 
 ^rrr  mentioned!  this  matter  of  the  ImageofChrifttohaue  betallcn  <:''r#«.4«n..y6| 
 ts  die  report  was,  4CO,  yearcs  after  the  time  of  ^thAnafms  ^  in 
 theyeareofourLcrd  765,  at  which  rime  much  good  drinkc  was 
 in  brewing  to  n  akc  men  drunke  with  the  opinion  of  that  Idoi- 
 feruice  wl uch  Satan  dicn  by  might  and  maine  laboured  to  bring  in. 
 Yet  Ai*  Bijhop  lo  dirt6fed  by  his  maiftcr  BcHarminc,  is  notaflismed 
 to  cite  this  .iS  vnuer  die  name  of  ^thAnaftas^  by  his  name  to  game 
 (bme  creditc  to  a  lye.  S  uch  another  tale  doth  he  tell  vs  out  of  Thto- 
 olcrus  Le^hr, 2nd  Afftiiplsr. pesindNfCfphffruSjOhhclmaigcot  the 
 virginc  L^.^r/r,  taken  byi>aintZ«%dic  Euangelilt,  of  whom  wee 
 
 B  b  b  b  readc 
 
III6  Ofllmages, 
 
 rcadc  that  hec  wasaT/yy^w^,  but  that  hce  was  alfo  a  Painter  vc 
 rcadc  not.  This  matter  hath  no  record  at  all  for  (ixe  hundred  yearc* 
 after  Chrift,  and  wc  maftbdceu^ic  vpon  their  words  who  fo  long 
 after  haucdcuifed  it  of  their  owne  heads.  They  come  too  late  to 
 informe  vs  what  Saint  Lttke  did,  and  bccaufe  it  hatli  no  better  wit- ;  J 
 ncfle  we  reic6t  this  alfo  for  a  lye.  The  reft  I  omit,  importing  pncly  i 
 aciuill  and  hiftoricallvfc  of  Images ,  as.  UH,  Btjhap  propoundeth, 
 which  we  queftion  not,  onely  againft  the  fcucnth  Synod  wc  cxccp t 
 asanvnfitwicncilc  indiiscaufe,  which  from  hiftoricall  vfe  lifted 
 vp  Images  to  be  adored  with  religious  and  holy  worfliip. 
 
 ,1  3»  VV.  BisHOf. 
 
 Thishr'tefjoflmAgeiingencrAlltr.VffeArpwA$rtyvo  of  the  figne  cf 
 the  Crojfe,  which  ourTrotejiants h.tne  bAniJhedfrom AllthsirfolUwers: 
 neuerthelejfe  it  cannot  he  dfttied  to  ha  '4e  been  in  moJifreqHcnt  vfe  amog 
 the  hefl  Chrijitans  of  the  Trimitiue  chu  rch, 
 *&*  t$rt„sMilitk  Tcrtullian  hath  thefe  yeords ,  *  At  euerygeing  forward  and  returne 
 whenrve  dre^evs  and  full  on  our  (hoes  ^  when  wee  wafh  and  Jit  downey 
 at  the  lighting  cf  candles,  and  entring  into  our  chambers^  finally  when  " 
 wefet  our fe lues  to  any  thing  y  wee  make  the  figne  cf  the  crop  on  our 
 fore-he  ads  t  '      ^   . 
 
 i'aint  Ambrofc  *  exhorts  vt  to  begin  allottr  workes  with  the  figne  cf 
 the  crojfe^ 
 
 S.  Auguftine.  *  fVhatifth^it  enfig»eof(^hrifl^whichall men  know^ 
 but  the  crop  of(fhrifl^  the  which fi^ney  vnlep  tt  bee  made  on  the  fore" 
 heads  of  the  faithfully  jsa^  on  the  waiter  by  which  they  are  regenerate^ 
 and  on  the  Ojle  and  Chrifme  wherewith  they  are  annotnted  ^and  on  the 
 fasrifice  wherewith  they  are  no'mjhed,  not  one  cf  the  mare  orderly  and 
 duly  admimflred.  Our  Vroteflants  then  that  haue  neither  holy  Ojle  ,  nor  ' 
 facrifce  to  make  th  e  croffe  vpon^  are  in  pit  if ull  taking, 
 
 3utheare  alfo  what  fame  cfthebcfi  Greeks  Dolors  do  fay  of  this  \ 
 fame  figne  of  the  crojfe^ 
 
 S  Cyril.  *  agreethfullyrtith  Tertullian5y^;f//?^ :  make  this  figne  of 
 the  crop  both  eating  an ddrinkvigy  both  fittingand flan ding^  ani  walA 
 king  andfpeakingy  infumme,  at  AlltimeSy 
 
 S^Bafil  *  ACC9unt€th  tht*  making  the  figne  of  the  crofe  ,  amoHg\ 
 
 *Strm.8^- 
 
 *C4ttck^, 
 
 *»tSfr.f4na, 
 
of  Images,  \\\-j 
 
 ftmt  of  the  prtMci fall  traditions  of  the  K^ifofHes* 
 
 Origen  * yceidcth  ctie  reajott  vhj  r^f  mak*  thtfJigm^tijfirfKhg  that ,  ^,^  ^  ^  ^ 
 fmre  andtremblingdoth fall  vpo»  the  emllfpiritet^  when  thty fee  that  i^ExU, 
 ^tgne  of  the  Crcjje  made  vctth faith* 
 
 S. Grcgoric l^uzhnzcnc" repcrtethythat the mcked^poJ}ritalU'  'Orm.i.mui. 
 lian ,  ketngfrighted  with/pirits,  wade  thefigne  eft  he  Crojfe^  which  het 
 hiidrencMMcedy  atidyet  tt  deliHercdhimfrcm  them, 
 
 S.  Chryfbftome  moH  largely  dtfcourfeth  of  the  glorious  vfe  if tht 
 Crffiy  Orat  quod  Cliriltus  fit  Dcus.  See  the  place,  amon^  an  hun- 
 dred other  ccmme>idati0ns  cfir^  he  hath  thefe  ffcrdes :  That  the  heads 
 pf Kings  are  net fo  dccktdwtth  th:tr  Diademes,  asft-iththefgneofthg 
 {rcjfeywd  cenrh.dethythat  allntcnflriuc  tepajfe  ether  in  tnkir:^  to  them 
 thts  admirable  Crojp^  and  that  no  man  Tvas  afhamedcfit^  but  ejleemed 
 themfelhts more  be^.utifiedvcith that i  thenwith  many  Icrvels^  bcrdtrs 
 And  chaineSy  garr.ifhcd  with  Te^^irle  ar,dprectcusficnes. 
 :  Heu  quantum  mutamur  ab  ipfis  :  ^las^  yvhatupittfullchaunge 
 isthtSy  that  that  which  was  cf  the  bcFl  Chriflians  reputtd  deare  and 
 holy,  Pjouldnow bee eicottntcdapointoffuperHttisnandplatnewitch' 
 craft  ? 
 
 'By aJi which  we le^me^th  .t  the  befl  Chr'tfiinns  both  vjedalw^ye: c^ 
 hi^ly  cjicemed  of  holy  Images ,  euenfrom  ourSatiiours  cwne  d^yeSy 
 arid  God  htm fe I fe  hath  by  dtktne  teFiimonie  cf  miracles  recommended 
 them  vnto  vsy  not  cnelyfor  the  ciuill  and  hifloricall  vfes  oft  hem,  but 
 mere  'o  honour  them  whoje piiinres  thfy  were  :  for  no  man  in  hts  right 
 "Wits  can  denie^btit  that  it  is  andalwayes  hathbene  repute  das  a  great  ht- 
 neur  done  to  the  d:  ceajjed,  to  ereEl  him  an  Image,  to  ttemiz^r  the  me" 
 mory  of  his  noble  aUs  :  as  al/o  th:it  it  is  great  incouragt  ment  to  all  bet" 
 holders  of/uchPourtraits^toendeuoitrto  imitate  thetr glorious  ex^im- 
 pies.  The  very  fight  of  the  Image  cf  folemon,  a  mofl  chiijl  and  hclypcT" 
 fonage^  -fncoue:.  an  vnch^ffi  woman  to  change  her  life ,  as  out  cfS.GrC" 
 goric  Nazii^nzcnc  isrclarcd"  *  Sj-,»i.j.*K.^ 
 
 Hamngfo  grei^t  t:fiimonit  for  the  aunctent  vfe  oflmigcs,  andfuch 
 manifold  commodities  by  the  difcreete  and  hvly  prafhfe  cfth:m,he  mstfl 
 needs  befurioujly  trafportedwtih  bhndzeaUythat  mak^s  warres  ^g^i^fi 
 Crojfesj  and  burnes  holypi^Kres,  as  cflate  the  Supcrintendc  nt  cfHcTC 
 (old  dtd in  the  martlet plaic  openly, 
 
 'Bbbbi  R.  Ab- 
 
nil  Oflmxges. 
 
 R.  Abb  0T« 
 Of  the  figne  ofthc  Croflc  enough  hath  bene  faid  before  in  an- 
 fwer  to  C-?W^//&«'^/Epiftlc  to  the  King.  We  condemne  it  not  being 
 takcuasanarbirrarieand  indifferent  ceremonie,  voluntarily  vpon 
 occafion  accepted  by  the  difcrction  of  the  Church,  aid  left  free  ro 
 the  like  difcretion  as  occafion  requireth,  either  to  be  wholly  rclin- 
 quillied,  or  the  vfe  thereof  to  be  modcratedand  abridged  without 
 opinion  ofanic  violation  or  breach  ot  religion  towardesviod.  So 
 long  as  it  was  kept  within  compafTe  of  being  oncly  a  matter  of  ad- 
 monitionj  atokcnofprofeflion,  andoccalion  of  remembrance  of 
 the  name  of  Chrifl:,  fo  long  there  was  no  reafon  for  any  man  to  con- 
 tend concerning  the  vfing  of  it.  But  fince  ic  hath  growne  from  be 
 ing  a  meere  ceremonie,  to  bee  accounted  as  a  Sacrament  ofgrace 
 and  faluation,  an  inftrument  of  fan6lJfication  and  hohneffe ,  con- 
 taining a  fpirituall  vertue  and  power  of  blefTing,  and  miniltring  in- 
 ward ilrcngth  againft  our  fpirituall  enemies,  it  hath  concerned  the 
 godly  difcretion  and  vviledome  of  the  Church ,  to  vfe  due  care  to 
 redrelTc  thofc  erroneous  and  fupcrftitious  conceipts  thereof,  which 
 tend  to  the  detriment  and  wrong  of  the  faith  and  name  of  Icfus 
 Chrill.  We  haue  receiucd  no  commandement  thereof  from  God, 
 noinftitution  of  lefus  Chrilt,  no  word  or  warrant  of  the  Apoftles, 
 and  therefore  beeing  brought  in  by  men,  it  oughtto  becrubie6lto 
 the  iudgemcnt  ofthc  Ghurch,and  not  the  Church  tyed  to  any  bon- 
 dage ofthc  vfe  of  it».  Our  Church  therefore  hath  vfed  her  hbcrtie 
 inthisbehalfe,  and  though  weedenienotbut  that  the  figne  of  the 
 Croflc  were  tn  mofifreeiuent  vfe,  as  M.  "Bijhof  (aith^  in  the  primitive 
 (^urch,  yet  confidering  it  to  bee  a  thing  iniurious  to  the  taidi  and 
 crofTe  of  Chrift  where  it  is  made  a  matter  of  myfticall  confccra- 
 cion  and  bleffing,  hath  difcharged  vs  of  it  where  it  was  taken  in 
 that  fence  :  and  yet  that  wee  fceme  not  wholly  to  explode  that 
 which  antiquitie  hath  approoued,  hath  there  retained  it  where  it 
 may  Carrie  no  fhew  ofbeinglubieft  totliatconftru6lion.  Wc  vfe  it 
 not  to  our  felues,  to  our  meates  and  drinkes,  to  the  water  of  Bap- 
 tifme,  to  the  bread  and  wine  of  tlie  Lordcs  S  upper ,  or  anie  other- 
 where where  it  was  vied  with  that  meaning  as  in  Popericicwasv- 
 fed  in  all  thefe :  wee  vfe  it  in  baptifme  with  the  application  firft  in- 
 tended, and  to  them  which  yet  knowe  not  the  vfe  of  it,  that  chat 
 which  \i  done  to  them  (nay  be  a  remembrance  to  vs,  &  to  them  alfo 
 
 whea 
 
of  Images,  1119 
 
 when  they  (ball  hereafter  knowc  and  fee  the  fume  in  otl)ers>  oot  to 
 be  aihamcd  ofChnll  crucified,  and  of  the  bearing  of  hit  croilc,  but 
 with  courage  and  conftancic  ro  follow  him  whole  in  baptifmc  wee 
 haue  vowed  our  felucs  to  bee.  VVc  know  the  Papills  themiclucs  aic 
 not  io  frequent  in  the  vfe  of  the  croflc  in  their  ordinaricconucrla- 
 lion,  aslomeancientertimei  haucbeene  ,  and  therefore  as  they 
 themfclucs  haue  done  in  part,  fo  they  muA  giuevsleaue  further 
 alio  as  occafion  requireth  to  rclinquilh  the  cuftome  of  it.  Now  then 
 as  touching  the  tcltimonicsotantiquitie  which  M.BtJbof  allcdgcth 
 for  the  approuing  ihcreofjfirrt  7  erthll$an  and  Amhr^fe  and  C-j)  tl^o 
 finiply  note  the  vulgar  vfc  of  it,  which  in  them  and  in  thole  times 
 we  condemne  not :  they  had  their  rcalon  for  the  vfing,  and  lb  haue 
 weforth*Ieauingofit.6',/f»y?<«rgoetbftirthcrandfaith,that  *  vn-  ^^I'li^'^i'sl^d 
 ieffc the  (ignetfthe crojfe beafpltedto  theivattrofbA^tifme^andto  the  fg'^umwfiMdhtbt. 
 Jacrijice  vhererfith  thefAtthfuliare  noMrtjhedyneuher  if  them  is  rtghtlj  ""cudcTuHmjiui*^ 
 M'erderliAue.  h\^lhcc xutzutih  nthtlj or crderly  mitivc^  ot  the '/'/"^'"•fl-:"^'^'- 
 order  andPitcmc  ot  the  Church  ,  not  as  touchmg  any  ordinance  ^m*  chnjm^uvm^ 
 ofGod,cucnasifwcwould(ay,thatbaptirmeis  not  rightly  adnu- ^'^"J''^-^/|^/j'*^»* 
 nillredwith  vs  without  adding altci wards  tlicfigncol  tiic  cro^'e,  mhinrnvt-inti' 
 who  yet  account  no  religion  or  hohncflc  at  all  in  the  adding  of  it, '"f  ""•''• 
 and  ;}cKhcr  hold  baptifine  to  be  the  better  m  the  hauing,  nor  the 
 woric  in  the  wanting  of  it.  The  f^crtfice  of  which  5.  ^«^V»«r  there 
 Ipeakerh,  thcl''rotcHantswantnot,howfoeuerinrcfpc6totPopifh 
 abufe  thcv  toi  bcarc  the  name*  He  fpcaketh  of  sfacnfice  yrheu  niih 
 thefatthi till  are  r.onrtftjed,  which  is  our  Sacrament  whereof  they  arc 
 coiiimuTiicants  and  partakers ,  not  the  Popifh  facnfit c  where  they 
 arc  only  lookers  (  n.  See  what  hath  beene  laid  hereof  bclorc  in ''  an-  b  Sin.  27 
 IwcrotthcEjirtlctothcKing.As  forChrilincor  holyojUy  as  M, 
 'Btfltop  tcruKth  It,  Ipoken  of  in  the  lame  place  by  S.^n/h»,tUc  Pro- 
 teftants  arc  in  no  putfHlItaki»g  tor  the  want  of  it,  becaulc  they  wane 
 nothing  thereby  that  Chrilt  hath  rommanded  to  bee  had.  (  he  an- 
 cient Churciics  vied  their  ceremonies  at  their  difcrction  ,  '-  Fuher  c  f-*/t  j"f-f-/. - 
 Stafhlettjis  notcth  many  ceremonies  of  oldctimc  vied,  which  arc  ;^,'*2^{,'"''''' 
 now  quite  omitted  in  the  Church  ofRomc.  Wc  Icaue  out  Chndnc 
 by  the  lame  authoritic  whereby  tlicy  haue  left  out  of  their  ceremo- 
 nies fo  many  pubhkcly  receiucd  in  ancient  time.  But  fo  much  the 
 sathftdowctorgoe  this,  that  we  may  notfecmeto  vphold  that  ab- 
 hominationofPopcrie,  whereby  in  their  coniurations  and  benedi- 
 
 B  b  b  b  3  ttions 
 
1120  Of  Images. 
 
 ftionsihcygiuc  power  to  thcfc  impotent  creatures  of  water  ^  oylc, 
 fait,  and  fuch  other  like,  to  feruc  for  fonUs  health  and  for  forgiuenejfe 
 9ff%nnes^andforre[ifltHgthepTVsroft}oe  dtttell  ^  which  arc  no  other 
 but  blafphemous  deuiccs,  meere  illufions  of  Sacan,drawing  men  to 
 put  their  truft  in  thelc  trumperies,  that  they  may  ncgle6t  true  faith 
 d  M^u,  sp,r.    and  truft  in  Chrift  himfelf.*^  ^^jj/mentioncth  tlie  figne  of  the  croflc 
 'f"llrlcVZ\^i  nootherwifebutinbaptifmcaswcvfcit.    As  for  his  fpeechoftra- 
 jj-U  m  cbriftum    dicioHS,  what  we  arc  to  attribute  vnto  it,  hath  bccnc  before  ihewcd 
 n^lZT^'^""  i'l  t^ic  quellion  thereof,  Tlic  words  oiOrigen  do  nothing  concernc 
 the  outward  fignc  of  the  croflc  made  with  the  hand^butdic  inward 
 t  Origin  Exod.ht.  fignc  andprintthcrcof  condftingin  faith.     What  do  the  dine! sfeare 
 mt'n^VqHid'tle^  Tvhat.doetheytremblsatWndoHhtedlj  at  the  crejfeofChri^,rpherehy^ 
 mttnt  ?fin€  dnb!*    ffj^y  yygyg  trimnfhtd  Ofter^  vehershj  they  roireflrippedsfthei^prittcipa'* 
 quAtrmmfhatifat  Itttc  and  power.Thcref ore  fcarc  and  tremhUngihal fall  vpoH  thentyVphen 
 in  qu*  txHujt^nt    they  [hallfeefaithfiilljfAJiened  in  vs  the  figne  of  the  crejfe,  ^'the  great- 
 &f>tteftM.,T.m}r  nts  of  thut armc Tvhich the  Lordflretchedforthvponthf^mHfe.There"  i 
 trg»  &  tumtr  f  -  A;.^  „g  othcrwife  mil  thsy  fear  e  thee^  except  they  fee  in  t^mihf  ^c'rofse  of 
 
 dent Juper eos  cum-'     .      „  •',  ^  ■'  iriii  n  t         •       t 
 
 fignnm  in  nobu,     Chrijt,  except  thou  canftfajj^odforbid  th'^t  I  jhoalde  reio'jce  but  in  thg 
 
 ddCV'^!"/'  ^^"f"  "f""^^  ^'^^  ^'fi*^  ^^'^i^.'  ^^^^  ^5  '^^"  ^^^^  ^^^^^  ^^  fig"^  ^^  ^hc 
 magmtHdMtmbr*  croflc  whcrcat  the  deuill  is  difmayed,  eucn thcfaich  of  Chrift  cruci- 
 
 w^ix/w1/L*'  ^^'^J  ^^^  °^^  glorying  and  rcioycing  in  him  onely,  whereby  we  arc 
 €ruce.  Ntntetrgo  luwatdly  figued  aud  matkcdto  be  his.  That  which  Gregory  N.t«*- 
 fil^dlZ'tnt!"'  ^'^^^^^ rcpoftcth  of  lu/ian the  Apoftata  we  are fomcwhat doubtfull 
 4rMce>n chrifti:  mfi  of,  bccauic  it  may  be  a  matter  either  milrcported  or  mifconftrued, 
 M!h/!ljit'*gtnlu  ^ff^*^»  and  his  coniurcr  goe  into  a  darke  cauc  to  confult  with  tlic  di- 
 <^*-  uell aboutgcttingthc Empire  Thcdeuillbeginnethafter  his  won- 
 
 ted maner  to  appearc. luliatt  bcingatraid  figneth  himfclfe  with  the 
 croflTe,  the  dcuill  hereupon  departeth  away*  Being  brought  againe, 
 hec  departeth  againe  vpon  the  fame  occafion.  The  coniurcr  tellcth 
 JHlian^that  it  was  not  for  fearc  that  the  deuill  went  awayjbu:  becaufc 
 he  deteftcd  his  making  of  the  figne  of  the  croflc.  Now  the  queftion 
 is,  how  this  matter  commcth  to  bee  knowne,  for  here  was  no  body 
 but  liilian  and  the  coniurer  and  the  deuill ,  and  we  cannot  well  ima- 
 gine who  ihould  be  the  true  reporter  of  it,  Againe,  it  is  doubtfull 
 wliether  the  hiftorians  do  make  right  conftruCTion  of  this  accident 
 ifitwerefo,/«/w»wa$a  vile  niifcreant,  awretchedcaitifcjCuena 
 limine  of  the  deuill,  and  what,  fball  wee  thinkc  that  with  tW  figne 
 of  the  crolTconcdcuilldrlueth  away  another  i  It  is  likely  that  the 
 
 coniurcr 
 
OflmAgfs.  1121 
 
 coniurcrkoew  well  the  meaning  of  the  diuctt,thacicwasnot(br 
 if  care  chat  lie  went  aw'ay-,but  oncly  for  that  he  could  not  abide  that 
 anie  that  came  to  askc  counlcll  oi  him,  (liould  make  anic  Hicwe  of 
 liauing  to  doc  wnh  Chrill.  Wliatfoeucr  the  matter  there  wcrc,wcc 
 vndoubccdly  rcfoiuc^that  it  is  buta  mecre  illuHon  of  the  diucll ,  to 
 ifecmc  to  goe  away  at  the  fignc  of  the  croile,  when  in  the  heart  there 
 jisnofaitiiorbclicte  in  the  croflc  of  Chrid,  9,smlu/ian  there  was 
 none.    Asforthatwhichhee  citcth  out  oi (^hy/oficme » that  ^  the  f^,,^^/-,.  ;i,^. 
 htrdds  cfkwgSArenotfo  deckedyvith  thetr  diademes  as  vptth  thejjgr.e  of  Slifti  chnfintfit 
 the  cfojfc ,  our  moft  noble  King  Umcs  will  confcflc  no  Icflc,  and  we  %T,f,a!ZZ"'Z 
 will  fublcribe  the  fame  ,  thatthc_greateft  honour  of  his  Crowiie  is  ^*"«r  c*pmivt 
 the  n^ne  of  the  croflc  jas  an  acknowledgement  of  the  ionnc  otC^'^** 
 ^oUiliatclicdvpontlic  croflc.    The  glorie  of  pearlcs  and  precious  ^ 
 floacs  ismorcallandtranfitoricjbut  immortali  is  theglory  of  that 
 v\liichhis  Maicftic  profcflcth,  by  Varingthc  fignc  ot  the  croflcP 
 vpon  his  Impcriall  Crownc.  That  othcrwile  the  iigne  ot  tlic  croflc 
 isnctnovvelo  atfc6lcd  and  admired  as  Chryfeftome  there  dcfcri- 
 bc  [  lijic  IS  partly  for  that  there  is  not  fo  great  occafion  thereof  nowc 
 ?:i  tlicntl!crcv%'as,whenasChriftians  hued  fo  commonly  amongll  Jj 
 tlic  heathens  partly  for  chat  Poperie  hath  fo  intollcrably  abufed 
 j  itj  and  by  hniltcr  and  fupcrftmouj fancies  and  opinions  of  ir,  hath 
 putit intothe Jiandcs ofconiu  rcrs,  forccrcrs,  witches 5  charmers, 
 who  moll  damnably  haue  made  it  one  of  the  fpeciail  inflrumcnts 
 of  their  diutlliHi  and  wicked  praftifes  ♦  Now  therefore  it  is  enough 
 forvSjihatinfubltanccoffaith  concerning  Chrift  crucified,  wee 
 agree  with  the  auncicnt  Church  :  as  for  the  chaunge  of  an  accident 
 orccrcmonicjitisnotrufficicnttoputanic  dilJercnce  betwixt  the 
 andvs,  IhchoulcofGodceaflcth  not  to  be  the  fame  ,  for  taking/^ 
 away  a  pccccofanappentife  which  hath  benefo  beaten  with  vvindig  T,r»K/^f #/.*. 
 and  rainc,  as  that  It  is  quite  rotten, and  yecldeth  tothewallesnei-  \%^^'I''^"J^*' 
 ther  ornament  nor  defence.  Thechaungc  therefore*  arilcth  not  fo  &t, 
 muchofvs,asofthechingitfcltc  ,  which  howfocueritwas  aun-  5^fi^"),I[^£j^'',* 
 ciently  reputed  of,  yet  hath  fincc  berle  made,   tliough  Aiutfier  crntti  r„c»hmu» 
 'Bijhop  will  net  haue  it  fo  thought  ,  a  point  cffuperjiit  ion  a)id  plume  "^\[^l ^H^ugmti  Jk 
 yfiiichcmft.  The  auncicnt  Church  would  noibe  thought  8 /owxi^^  ,s  tcnfutu 
 Areligtonofihe  Crojfe  ,  and  TertuUtan  yec  continuing  found , ac-  i„rumytJifTnm 
 quitcth    tlicm  thereof  t^  Wee  dee  no  vorJhtptoCroJf^-s  i'nicihMi-  [1[\'^^" f""'^' 
 fiMHs  Felix  imitating  and  more  plainely  exprefling  the  meaning  " 
 
 B  b  b  b  4  of 
 
1 122  ofl^Ages. 
 
 t  ^mbr>f.piji. 77  ofTertuliiMy^HtftufikU  he  to  the  Psi^ns.v^ho  eonfecrdtey^todden 
 p,r  tHtmeni*jtngu  fodf^do  hapijworjfhipWioddfncrofcj  df  feeces  of  your  gods.  ^Amhrofe 
 \*/:^:':lZZ:l  makcth  thisthcvfcofthe  fignc  ofthc  croffc,  that '  thereby  a  Chri- 
 fcribtt,vtp<,t,  nut   j}i^„  fff^ff  gftgyy  while VfTtteth  vpon  his  owne  forehead  the  contempt  of 
 mwifrilum'ft  '   death,  as  who  J^weth  that  withoftt  the  crojfe  ofChrifl  hee  cannot  kefa" 
 *l'^''l"'^ll'fiii,f*^d-  When  luhan  obicded  toChriibans  the  vfeof  theGrofl^, 
 6PrlLfi'"^mcrHci  Cw/makcth  nomorethcrcof  but  this  that,*  theymddeitinremem 
 ^"'"T '"  T"*'""  hrance  ofaUqoodHes  &  allv  rf  «r.  Whatfocucr  they  fay  of  the  crofTc 
 nit  v:rtKtu.         or  ofthc  figne  or  thcerofle^thcy  rercrrc  it  to  the  faith  of  Chrift  cru- 
 8  Mr^"«f*'^y?!'>^^ficd,nottothecrofle  itfclfe,but  to  the  inward  cogitation  ofthc 
 n'MaMenstaiefir  bencfice  of  his  cfoflc,''  The  mind  marked  with  the  crcjfeisitWCyrit, ' 
 tirr^t.tJr  ti  plentifully fedwith  heauenlyfoode^dgrace  of  the  holy  GhoJi:whofoe^ 
 Mffatimpafciur    fffr  ttimcth  thc  cjes  of  his  rmndto  Chrtft  nailed  to  the  crojfe  hepjallhe^ 
 Usam^ilTcln^  firt^i'^it^^tiredfrom  allwofindofjtnne.  Theyvfe  the  outward  fignc 
 twncrMufixHm  ottely  totume  the  minde  to  th^Jjchoulding  of  the  croflc  of  Chri(|» 
 vmin!r?fC*ululh  thereby  hoping  to  receiuc  comfort  and  defence.  But  Poperie  hath 
 r»r4feif«r.       ^  taught  mcn  lb  to  receiuc,  as  if  God  had  giucn  to  the  figne  ofthc 
 yAt'qHZuq'!!*dr4  croflcfome  formal  power  to  doe  great  wonders  for  vs, in  this  fence 
 itf.ocntxAHtjpe,  hauc  witches  6c  charmers  borowed  it  from  them,as  was  before  faid 
 ur»p»rt,^Hitpyi  Htz  Popcry  hath  taught  men  molt  blafphemoully  to  fay  to  the 
 iuft,rUm,Ti,,f3,     vvooddcnCrcfTc; 
 
 mOr»m>uttDt'  ^  ^il-haile^OGroffie,dHr»nelyhope 
 
 7;^"t  lnthis,imc^.hep.JIim: 
 
 ntiietrthat  i^gnuTi*-  To  godly  men  increafe  righteoufneffey 
 
 ;\X";i-.  ^ndto  offenders  grant forgmenc^c, 
 
 ;ztnerihi4»iam,jit      Thcy  haucmadc  the  people  to  worlhip  it,  to  pray  to  it,to  do  toit 
 
 ^ruJo^Jumptl"*'  all  manner  of  rehgious  deuotio^as  if  the  woodden  crofl'e  were  to  be 
 
 /kWirr^i,™^;,,  taken  for  Chrift  himfclfe.  Vpon  pretence  that  hee  hanged  vpon  a 
 
 *ri^TihPo[!mo^^  croflcthcy  haue  attributed  that  to  the  croffc  which  beclongcth  tO' 
 
 iHuu  AdHirfu*     chrift  oncly  .Confidcr  the  prayer  which  they  make  for  conlccratio. 
 
 ^rHrn&l:"""^    of  thccrofle;  ^tVe befeech thee O Lord^ holy  Father^  that  thou  wilt 
 
 ?  ^  «od  u  4       1/mchfafe  to  bleffe  this  wood  of  thy  croffcy  that  it  may  be  afnuing  remedy 
 
 to  m^inkindyfirength  offaith^ftirtheranceofgood  worlds, and  aredeni 
 
 ptiot    f Jostles  :that  it  may  bee  a  comfort,  prote^ton  and  defen  ce  dgainfi 
 
 allthe  cruelldartes  of  the  enemies, &c.  This  is  nothing  clfe  but  to  feC 
 
 vpa  blocke  or  a  pieceof  wood  \i.  ftead  of  Chrift^  and  to  caufe  men^ 
 
 to  fdy  vnto  it,Thou  art  our  redeption  &  fdluation,eucn  as  the  Ifi^ac 
 
 litcf  faid  ofthc  golden  Calfc^  n  Ihefcdre  thy  Gods  which  brought  thet 
 
of  Images.  1123 
 
 cut  ofthcUnd  ofEgip,  Thcfc  and  fuch  other  like  borli  impious  bla- 
 (phcmics  and  Jupcrilitious  fancies ,  hauc  caufed  vs  to  content  our 
 lelues  with  the  taith  of  Chrift  crucified,and  to  forbearc  the  outward 
 ceremony  otchc  croircjwhich  was  of  old  vied  only  as  a  token  of  the 
 profcnionoidiatfaitn.  For  conclufioaot  this  matter  of  the  croflc 
 thou  mull  noic  gentle  Reader  that  it  is  buconely  a  crolfe  wl^reof 
 tlicy  all  rpc;ike  whom  he  hath  alledged  ^  of  the  Crucifix  they  lay  no 
 thing. And  loindecd  they  vfed  barely  the  crofle,  buc  the Crucifixe 
 in  tliolc  limes  was  yet  vnknowne.    /  hAtfeemtth  tohauegrownefro  r,rtj.'4!7.^"r. 
 the  pAgA-ns,  faith  Beatus  Rhenanus,  thefatherswt>flzingat$t^th^.tfo<:a.i0.ff»rtt. 
 they  might  be  drawn:  to  Chrtfliatittte*  That  which  came  in  by  conni-^|^"p'';/,m'i2/<v7- 
 uencc  and  winking  at  Pagan  fancy , the  Church  ot  Rome  hath  fi  r.ce ""  "^  '""A"-" "» 
 taken  hould  of,  vSc  turned  it  according  to  die  manner  ot  the  Pagans^erc'/ri  !s''^r'<t« 
 to  cxtreame  abhomination.    Now  albeit  full  little  it  bee  which  Ad, "*'"" ^,',i'^rj„. 
 Bijhop  Inth  huherrolaidcin  thcbchalfe  of  the  ImagesAthat  vpon^«p-(riiwvft/W 
 fo  broken  and  hollow  erounds,  as  that  wc  may  thinke  him  Icarfelv^'"'^'^'"''^','""^'' 
 well  in  his  wits  that  would  build  any  thing  thercvpon,yet  he  is  wel  ""^. 
 perfwaded  of  that  he  hath  faid ,  and  tellcth  vs  that  wee  may  learnc 
 thereby  that  that  yet  wee  cannot  fee,    that  Chrijiiatis  haae  alwaies 
 highly  efieemed  of  Images, thAt  godhath  recomendedthem  bj  miracles^ 
 and  that  not  only  for  the  amlldnd  hiftoricAlLvfeJbut  mere  to  honor  them 
 whofe  figures  they  rvere.   The  figne  of  the  crofle  indcede  belongeth 
 nottothisqueibon,  but  otherwifc  what  a  poorc  dealc  hath  hec 
 brought  vs  lies  and  all,  that  ferueth  any  way  to  iullifie  their  PopiOi 
 vfage  of  Images.  He  hath  told  vs  of  certaine  pifturesofCiinft,and 
 Teter  and  Pa«/, which  wee  alio  haue:  hee  bnngeth  but  one  only  ex^ 
 ample  of  any  [landing  Image,and  that  acknowledged  to  be  oihra- 
 themftj  cft/^omet^nd  imitation  of  Paganilme,  The  miracles  that  hee 
 rcporteth  what  ilcnder  and  vnccrtaine  proofe  they  haue ,  appea- 
 reth  by  that  that  hath  bene  faid.  Surely  if  Popery  had  bene  dicn  in 
 the  world yM.Bt/hop  would  haue  bene  alble  to  haue  brought  vs  ma- 
 nic famous  authors  and  pregnant  examples  of  all  Churches  for  the 
 fame  which  they  now  do.Many  carts,  are  roc  able  to  bcare  the  Le- 
 gends thatmight  be  written  otImages,andc4icir  miracles  fince  the 
 Church  of  Rome  6rll  vndertooke  the  patronage  of  them,and  fhall 
 wcbclecucdiat  the  ancient  Church  was  of  tlieir  mind,  w)ien  tlicre 
 is  lo  leant  and  filly  ihew  of  anyauthority  or  tellimony  for  warrant 
 thereof?  VVccmay  therefore  Ice  what  afpeaall  faculty  UM.Bi/hop 
 
 iiath; 
 
1 1 24  OflmAger 
 
 hathin  making  a  conclufion ,  and  bow  workmanlike  he  can  buiW 
 a  large  houfc  vpon  a  little  ground.     But  out  of  that  wit  w  hich  hcc 
 hath  ihewcd  therein,  he  tcilcth  vs,  that  no  man  in  hts  right  wits  can 
 dfute,  hut  that  it  //,  ar,d  alwaies  hath  hene  refuted  a  great  homur  t  o  the 
 deceafcdyto  ereB  him  an  Image  to  eternise  the  memory  of  his  noble  aBs 
 Where  if  his  owne  wits  had  bene  right,  hee  would  Jiaue  remem 
 bred  that  this  of  old  was  a  heathenilTi  reputation ,  but  no  fuch  ho- 
 nourdone  to  the  deceased  amongft  the  people  of  God.    There 
 was  no  fuch  honour  done  to  ^hrtJaamJiiK.  Ifaacy  &  lacoh^to  ettmi^ 
 the memorie of  theirnohle aBs Tiotio  Mofes  nor  lofuah  nor  ^anidy 
 nor  any  other  of  thole  holy  mt  u.  And  what  ihall  wee  think  that  So^ 
 lomon  had  not  his  right  wits,    who  m-  the  building  of  tJie  Temple 
 negle«5tcd  to  let  vp  Images  of  all  thcfe,  to  eternise  the  memcrie  of 
 their  noble aUs  ?  i  his  conccipt  of  Maifter  "Btpjops  is  prcpiiane  and 
 foolilh,and  iauouring  wholy  ofPaganifme,  neither  dowefindc 
 chat  the  holy  men  of  Ciod  haue  cuer  reputed  this  as  an  honour  to 
 be  doite  vnto  dead  men*  Nay,  he  herein  pointcth  to  tlie  very  rootc 
 from  whence  idolatry  firfl  iprung*  Men  being  by  death  depriued 
 •  of  them  whom  they  loued ,  would  comfort  thcmlclucs  by  making 
 their  piftures  and  imageSjthcrby  to  keepe  fome  kind  ot  fight  and 
 memorial!  of  them  .  Thus  the  father  did  by  his  deceafed  fonnc. 
 and  men  to  them  at  whole  hands  they  had  rcceiued  great  benefits, 
 or  whom  they  would  feeme  ii\  fpeciall  manner  to  admire.    From 
 humane  etfc6lion  they  proceeded  to  opinion  and  cxcrcilc  ofrcli- 
 gion,and  whileft  they  doated  vpon  Images  of  the  dead,  they 
 would  thereby  doe  fome  honour  and  fcruice  to  them.The  heart 
 of  man  being  gone  aftray  from  God,  grew  more  &  more  in  the  li- 
 king of  this  deuice,  and  the  diuellccafcd  not  by  all  mcanes  to  fur- 
 ther the  fame,  vntill  he  had  brought  it  to  the  height  ofallabhomi- 
 nablc  idolatry  ,and  found  mcanes  to  haue  dcuotion  done  to  him- 
 felfe  thereby  vnder  the  name  of  God .  Thus  S.  KAufiine  notethjtbat 
 T^l^u^x  iTap.    ^  of  de fire  or  hue  to  the  dcadimages  vperefet  vp^rphence  the  vfe  cf  idols 
 17.Es  dcftdtri*     begarjy  ^  by  greats  flattery  dtnine  honotirs  tvere  dons  to  them^as  being 
 7,7Mu'r^^imJ^iJ'^k£»'Vpi»foheauen,ii$f}eedof7vhomthed/uels  here  on  the  earth  did 
 ntivndtj!muUch  ffibfitttitethemfelueSy  andrequiredof  deceiuedand  veretchedmen^to 
 ln!&mZ'r7IlT  hauefacripce  done  vnto  them.  Hereof  the  bookc  of  Wil'cdomc  faith: 
 
 iMtsne  d  wnihont- 
 
 res  deftrebtntu  rtane^a^minc  alum  rtctfth ,  frt  qmbtuji  in  tirrit  ddtmrna  ttUndAfufftfittrHnt  &ftliif4(rific*ri  a  dt» 
 
 ctflu  &  pcrdilisfla^itar»nt. 
 
 ^  The 
 
of  Images.  Uij 
 
 '^  The  vd'tne-glcrie  of menhrouf^ht  in  idols  into  the  rt>0rld.  pyhenafd-    .„,. 
 i  thtr  moHrn:d  for  his  forme  th^t  wastttkftt  dwayfodair.ty^  hee  nrndi  an  ' 
 
 irnAfefor  him  that  w/is  once  dead  whom  now  hee  worJh$pptth  as  a  Cod, 
 and  ordained  to  hisferuants  ceremonies  andfacrifices.  Here  is  t  J  ic  ori- 
 ginall  and  eifc6t  of  that  fantallicall  dcuicc  which  Maltcr  'Bi(h6p 
 mcntionctii  oieternizjng  the  memorie  of  men ,  and  »f  their  noble  ails, 
 by  makmg  Images  and  pidlurcs  of  them.  Asforthacwhichhcad- 
 dcch  ot  great  incottragement  hereby  gtuen  to  all  beholders  of Juch  pour- 
 trait  es^t  9  indeamur  to  imitate  their  glortjt's  examples,  they  arc  the 
 glorious  words  of  a  vainc  man  babhng  his  ownc  conccipis.il:  God 
 nadleenctiiistobcca  fitmeanestorincouragcmcnttovcrtue,  hcc 
 would  not  haue  failed  to  giuc  to  Ins  people  a  commaundemcnc 
 thereof,  neuherwouldhcby  fpcciall  law  hauc  taken  away  from 
 them  all  vfc  and  pradbfe  of  this  incouragcment.  He  tcUeth  vs  a  talc 
 outofthculccond  Niccne  CounfelljOta  lewd  woman  reclaimed 
 by  thcfightof  J'^/fw^w/pidlurc  ,  but  hcc  muft  bring  vs  a  better 
 authoritieifhec  will  haue  vstobelceuc  him ,  bccaufc  wcc  know  it 
 to  hauc  bene  the  pra6lilc  of  that  Counccll,  to  tell  their  ownc  lyes 
 vndcr  the  Fathers  names  Surely  wee  mull  thinke  that  flice  was 
 well  prepared  before ,  that  by  the  fight  of  a  pifture  could  bcmo- 
 ued  to  leaue  her  vitious  and  vnchall  life .  Out  of  doubt  amongli 
 all  the  pi(5lurcs  and  Images  of  their  Romiih  Church,  Maillcr  Bi- 
 Jhop  cannot  giuc  vs  one  example  of  the  hkc.  But  he  tclleth  vs  that 
 the  manifold  commodttte  cf  Images y  Itand  in  the  difcrectc  and  holy, 
 fraHi/eofthfm,  anditis  likely  that  that  difcretJon  and  holtnejfe  is 
 wornc  out  from  amongft  them,  and  for  that  caulc  not  one  Cwrri- 
 •c<i« learned  by  the  Image  of  our  Lady  that  which  that  vnch^fi 
 voman  learned  by  the  I  mage  oiVolemont  and  fo  much  the  leflc  tor 
 that  fometimes  feme  gallant  C«r/i^:4«»  is  chofen  to  make  our  La- 
 dies Image  to  her  hkenclIc.Foohfli  vaine  man,  what  <s/r/ffr^/«>;;  can 
 there  be  in  that,  in  the  pra6^i(c  whereof  God  hath  pronounced 
 men  to  be  "^  vcide  of  vnder flan  ding}  What /7(a//Wj(^  can  bee  in  that  f^'-"- 44.19. 
 which  heaffirmcth  to  be'  Anabhom:natton?whitprcfit  in  thatvvJiich  ^^  y'^f'/i,, 
 he  hath  taught  vs  to  be  '  profitable  fomcthing  ?  what  teaching  by  uiertm.o.S. 
 that  which  he  callcth"  the  do^rineofvaty.tty  concerning  which  hc»Ha^«  ».iO' 
 bath  fjid"^  fVoe  vnto  him  that  faith  to  the  dumb  eft  one  ^  Rt/evpyit 
 pjall teach  thee  ?  ,Wliich  things  confidcrcd,  the  Sfi^crt^tendtnt  tf 
 Hereford^  laith  he  but  good  manners  would  banc  taught  him  to  Tay 
 
 lilt 
 
1 126  of  Images 
 
 the  Lord  Bifliop  of  Hereford  did  iuftly  that  which  he  did  to  take 
 away  erode  and  pi^luresfroin  fuchas  make  Idols  of  them,  and 
 openly  to  burncthem,»cf/r4«/^fl;'/^^?/7^rr*«  rtith  blind  zjeale^  but 
 led  thereto  with  mature  indgemcnt  and  difcretion,  not  being  like 
 the  Trent  and  RomilhBifliops,  who  for  the  moft  pan  are  like  the 
 Idols  which  they  worlhip  carying  a  name  of  that  they  are  notj  but 
 a  man  of  learning,  and  grauity,  and  wifdome,giuing  honour  to  the 
 place  wherein  he  is,  as  the  place  hath  done  to  him. 
 
 4.  W.  Bishop. 
 
 The  diffcrence.iVow  to  thepoiftts  in  ccHtrmerfittwhich  are  three j\ 
 At  M.Perkins  deltnereth :  Thefirji  is^in  that  the  Chttrch  afRome  hoids\ 
 it  lavfnll  to  make  Images  to  refemhle  ^od\  though  not  in  reJpeEl  ofhiA 
 dinine  natter  e^yet  in  rejpeEi  of  Je7ne properties  and  aUions.We  contrarim 
 faith  M.  Perkins  hold  tt^^nlarvfallto  make  Images  any  if  ay  to  reprefenl 
 the  true  God.For  thefecond  ccmmandement  faith  plainly  Thou  llialtj 
 not  make  to  thy  felfe  any  grauen  Image,  nor  the  iikcncfTc  of  any] 
 thing  in  hcauen,&c,7"/?'«'  Tapirs  fay  that  the  commandement  is  meant] 
 of  the  Images  offalfe  Godsi,bnt  it  mnji  needs  be  vncUrflood  by  the  ImagA 
 of  the  true  lehenah^C^  tt forbids  to  refemble  GodyCiiher  in  h$s  natures  A 
 or  in  hts properties  andworki'fo^fo/atth  the  %omane  Catechijmvponi 
 thefeeondcommdndement,  1 
 
 Anfwer.  Thtspajfethallkindof  impudencie^  to^uotethe  RomaniX 
 Catechifme  in  defence  of  that  opinion ,  yvhuh  it  doth  cffet  p:trpofe  dif-l 
 proMe  ,  It  teachcth  indeede^that  the  verjf  nature  and  fubfiance  ofCjodA 
 whtch  isrvholy^iritnallycannot  be  exprtjfed  and  figured  by  corporallU-l 
 neamsnts  ^  conlours^^  alleadgeth  the  pLices  produced  by  M.PerkinsI 
 toproue  that  vnlavffull\  yet  by  and  byar.mxeth  thefe  words:  Let  no] 
 man  therefore  thinke  it  to  be  againft  religion,  and  the  lawe  ot  Godi 
 when  any  pcrfon  of  the  moft  holy  Trinitie  is  purtraitcd  in  fuch  forcj 
 as  they  hauc  appeared,eithcr  m  the  old  &  new  Teftament,«5cc,!3«#l 
 let  the  Paftor  tcach,that  not  the  nature  of  God ,  but  ccrtaine  pro- 1 
 perties  and  a6^ions  appertaining  to  God,  are  reprefented  m  I'uchl 
 pictures.  If  the  manhe  not  pa fi  grace  Jie  will  Purely  bluQi  at  fuch  afoulA 
 error, Hi  stexts  of  Scriptures  are  taken  onto/ the  J ame  place  of  the  Cote] 
 chijmfiand  doproue  onely  that  Gods  proper  natnre  cannot  nor  may  netbA 
 reft  mblodin  any  corforalljha^i  or  Uks^effe* 
 
 TherA 
 
oflmdges.  1 1 27 
 
 Then  Afdifler  Perkins  rctttrnes  to  confute  the  anfwer  m^cU  him:  tLii 
 Idols  (tre  there  only  prohibited  and/aith,  th^t  we  then  coKfotwdtkefiri} 
 Andfecond  commaKdrment.  For  tnthefirfi  w^uforbidd. n ..llf.d[e  Gods 
 I  whichm.m  frames vnto htmfdfe,  hyj^tutyghs heart  ar.d  the  prtncifJl 
 fiffeBions  th'recfv/^to  them.   (Good)  ar.d  tn  thefecond    (  admit  two  tt 
 to  he  the  feccnd')  isforbiddentc  draw  into  any  mAttrt.iilltkeMejfe,  that 
 JdJlvehi.h  the  heart  had  before  framed  v^tottfclfe^  and  to  gme  tt  Ante 
 bodily  worp?ippel  which  is  dt^tnciion gto d enough  to  make  twofeuerall 
 commandemcnts*     tiowthe Romane  Catechifme^  foll.wtng  Clement 
 ffAlcxandrina:  Lib.  6,  Stromat.    rf«^5rfm/ AugullincQucll.  7/. 
 fupcrExod, /»«<»' Ep,  1 19. cap.  i  i^andihe Schoole-doffersm  ^,Scm» 
 dilhn6l.  3  '.    doth  make  two  commaundemcnts  of  the  Pr.teflants  iafl, 
 difltr.gHifhinr^  defiring  thy  neighbours  wife,  from  coHetv.g  thy  netgh- 
 ItoHrs goods ^  as  theydo,Tbou  ihalt  not  commit  adukcric,  from  1  i^ou 
 ftialc  HOC  lleale :  andmakj  bnt  one  of  the  firfi  two,   becaufe  the  hrmt  r 
 doth  forbid  inward,  and  thefecond  outward  idolatry :  and  the  outward 
 eutdtnw.ird aUtons  about  the  faide  obie^  are  not/odtfitnEl^  asthedt' 
 priy^g  offo  diuerfe  thir.ges,  as  a  mans  wife  for  lecher  te,  and  his  goods  of 
 couetoufhejfe  :  ^ndyet  bejideSt  *dde  another  reafon  verie  probable y 
 that  the  rewarde  andpunt/hmcnt  beelonging  alike  to  all  the  commaunde- 
 mtntSy  cannot  in  good  order  be  thru/}  into  the  mtddle  of  them,  but  muFi 
 ke  placed  either  wtth  the  Rrfi  or  lafi.    Now  comprehen  ding  the  two  for' 
 mer  in  tne,  the  reward  is  annexed  conveniently  to  thefirff  :  whereas^  if 
 you  make  them  two',  it  w  out  of  order,  andwithout  any  good  reafcnput 
 after  the  fecond.    This  I  fay,  not  to  condemne  the  other  deutfton,  which 
 many  oftheauncieut  wruers follow :  but  tojhew  how  little  reafsn  Afai- 
 fierPcrkiDihadto  trufl  tothat  anfwer  of  his,  that  we  {bouidco}  found 
 the  firfl  and  fecond,^hichhe  faw  the  very  catechtfme  cited  by  hivtfe  Ife  ^ 
 doth  mik£  but  one  of  both, 
 
 R.  AiiOT 
 
 iW,5//^tf;i  doth  much  amiflc  here  to  putU?^.  'Perkins  10  x.hch\\ii\v 
 for  an  oucr-fight,  as  touching  the  Romane  Catcchifniej  and  thtrc- 
 invcrie  ili  prouidcth  for  himfclfc,  who  in  his  ownc  bookc  hath 
 fcarccly  written  one  leatc,  wherein  there  is  not  caule  for  himfcl.e 
 coblulli.  Vcrily,Iichathhttlccaurcto  bee  lo  angry  with  M  Ter- 
 ^w,  for  tliinking  better  of  die  Romane  Catediifme  thenitdocth 
 
 dcfcrue  •• 
 
fi28  of  Images. 
 
 dcfcruc  :  hec  oncly  poyntcd  at  it  in  a  marginall  note  by  mcmorie* 
 which  ofrcDtimcs  dccciucth  the  carefulleft  man.  Albeit  it  may  bc< 
 that  M^BiJitop  and  1  are  both  decciued,  and  fo  is  it  very  likely,that 
 by  oucr-fight  oft  he  u  ritcr  or  the  printer ,  the  marginall  note  is  put 
 atter,  which  fhould  be  applied  to  the  wordes  before.  7  he  Taptfies 
 Jay  the  comma$4tidemcrJ  is  meant  tfthe  Images  efp.lfe  Gcds,  Butthc 
 point  ©f  queftion  is,  whether  it  be  lawful!  to  make  an  Image  to  rc- 
 prcfent  God,  We  fay  it  is  not  lawfull;,  beccaufe  God  hatli  whalljL 
 forbidden  it,  wiien  he  faith,  lh0ujhfilt  net  make  t  ■>  thy  fclfe.ame gtAs, 
 «^»/>»^^r,^r.  That  hereby  God  fcibiddeth  the  making  of  any  I» 
 mage  to  him,  we  prooue, for  that  God  after  the  giuingofthelaw, 
 aducrtifcth  hi«  people  by  O'yfcfes,    as  to  declare  the  inrcnt  of  this 
 
 A  De«t.4.f  5,  commaundcment,  that  therelorc  a  theyfarve  no  imnge  in  the  day  that 
 the  Lerdfp^ks  vnto'them  in  Horeb  out  of  the  mid/}  eft  he  firey  becaufi 
 thej  fhouldtake  heede  vnto  thtmftlufs^  r.ot  tt  cerrnft  themf clues  by  ma- 
 king them  Agrnuen  Image ^  or  refrefentaticM  oftinjfgp.  re.  Againe,  by 
 the  Prophet  Efay  he  expoftulateth  the  matter  with  idolaters  faying 
 
 b Efa  40. 1 8 .      by,  y^hom vptllye ltks»  God, or  vphat  fimtiitude yfiilljefet  vp  vnto hi-m  f 
 
 tjMrBffhep  anfwereth,  that  tho^e  texts  de  prone  ontljthat  Gods  proper 
 
 nature  cannot  or  may  net  b:e  r.'Jembled  in  any  arporaUihxpe  cr  like" 
 
 nejr.  Butifthefe  places^rfi-^f  c;;f/y/^/.f,  what  doc  they  prone  more 
 
 ^-^  then  the  heathen  Idolaters  themftlucs  freely  coniefTcd,  fuch  at  leaft 
 
 ^  ,,      ^,.  as  were  of  any  capacitic  or  dilcretion  amonalt  tbcm.     Theykncwe 
 
 cCyril.cnUulf  ■'      i      i  ill-  °i  i  •  j 
 
 an lib.i.i^corp^re  thcif  Images  to  bc  but  corruptible  tbmges,  nauing bccginning  and 
 
 nmorfcrefiimfi  enJ.aiid  ciiercfore  that  they  could  not  exprcfle  the  nature  and  con- 
 fer* iw/'ej/We^b    ,.  •  ■'       r  y  I  •  I     I  1      • 
 ftrfeBHm  imperfv  dition  of  thc  Godhcad,  which  they  knew  to  be  immortall.    Hermes 
 
 «t3?i'2- '''  Trtjm^gtnus  as  Girill alledgeth,  faide,   tliat*^  tt  is  mp^jfible  tofignifie 
 
 /  impttirnum  cif^r  the  i  ICC  rpoTeall  God  by  a  bodjy  crby  a  thing  V'-perfeB  to  ccmfrchende 
 
 s'lX^a/T' '"'  th.'.tth^.tisptrfeSiy  or  to  compare  thTt  that  is  eternally  tothatthatis 
 
 dMHitt.Ftii.v.  ,7  but  for  a  moment,  Zensphom  follower  of  Socratesy  acknowledgeth 
 
 2<:n'olitn  sJclL.'  that  '^  thsformt  of  the  true  Cjodcannot  befeene,  and  therefore  is  not  to 
 
 tumformim  Dei  be  enq'-iircd  of',  as  alfo  xArtfio  Chius ,    that  the  fame  cannot  bee  ccw 
 
 ^»fe"&'-<hi'^Z  prehendfd.  They  both »  faith  Arnobius,  pcrcciued  themaieflyofGod 
 
 rii.cn  $p=rrcrt:    l,y  defpKire  to  attaine  to  the  vnderjfah'difg  of  him*     ^ntifiheneslhe 
 
 freb„ditm>it}>    Cyr.ickcaffirmcd,  that  °  God  is  hot  l/ke  to  any,  a}id  therefore  th.it  no 
 
 "ZftZ^'Dr,  f^-'-f*  (^^^^'^rne him  bj  jm  f mage f  So  doth  E^rtpidcs (or  thc  notifying 
 
 ttUi^e-ui^  titpcY'^- 
 
 ttt^t  '■■  -'!'-m.t .    c Clsrr.erJ^leXAni.m{ritrt$t,,AnU^h(ntsdieitDtHmnidl\eJfefimiltm:^Mrt$H»*pem»foU^  di^ 
 
 cn'ce^.ttvuv-iiit. 
 
 -of 
 
vfGodvfetlicfcvvoordcs:  f  ^/;#/rr/^«i///Ai»^r/,  undhimftlfctsnot  ,  .  ■  « 
 feene.  Plato  faich  :  g  it  is  hard  to  findc  out  the  father  and  m.:k^roj  the  <,rL,,ip^/J„^ 
 •worldy  and vfhen thou haftfoHndhmti  it  ts  vrfojfihle  to decLre him  :  ','7i,''ir, ,  ,r/rfc 
 ycahcfaichturclicrjthat'^  no  nam:  is  fitting  toh/m,  andthat  no  k^.ow-  '">  r-iirt>ncr  ,gf 
 ledge  cdn  comprehend  him^and  the  names  that  are  giuen  htm  are  t^\ k^n  ^/Xc",%'"<^'(i^ 
 ofafter-ffells,  Andabufmelj/poken^f  htm.     It  were  infinite  to  al- "»'"/"/«"'••• 
 ledge  all  that  migiit  be  here  brought,  to  fliew  that  the  Pa&snsand'i.'rf  Y/.TiX 
 Heathens  tockc  the  proper  narure  of  God  to  bee  inccmprchcnfi-  '■'' '  ^'  t"*^'* 
 Die,  ancUhcrcJ-Qre  made  not  their  images  as  to  exprttle  the  dcuic,  i'.,Hw;.m..»fri«« 
 Dutcndvas  i'ftncsandTKadovvcs  fitting  the  condition  andlhte  ct'''''?'''''"*""* 
 mcn»   And  it  the  heathen  idolaters  concerned  tiius,  much  moi  c  are  ,,Kp,,t.,>dcyt,fU 
 we  to  think  (0  of  the  lewes,  that  thcv  well  vnderflood  that  tlie  ma-  ^/.f"/";  •""5'** 
 icltieot  the iiiimoitall  God  could  not  bee  letiorth  by  thchguicsor  p.^r^Mcr.tM^,/,, 
 forme  of  any  creature.  What,  when  tlicy  made '  the  golden  Calfe,  ^*/'"-'  '"^'* 
 and  vvorfliipped  it^doth  M.BiJhep  imagine  them  to  be  (iich  Calues,  i  tiiod.ji.4, 
 as  to  ihinkc  God  liuiilclfc  to  bee  like  a  Callc  ?   They  knewe  their 
 Calfc  could  not  fctforth  the  proper  nature  of  a  Calfe,  and  therefore 
 mull  n cedes  bee  farrc  off  from  thinking  that  it  could  refcmble  the 
 proper  nature  of  God.  So  was  it  likewife  as  touching  the  Calues 
 that  were  fet  vppc  at  ^  Dan  and  Bethel:  they  were  fct  vppe  as  vifi  bic  ^  ^  ^ingi  j.jt 
 fignes  at  which  they  fliould  worfliip  God,  but  neucr  did  they  think 
 that  the  propcrnaturc  ofGod  wasdefcribedorrcfcmbledbythem. 
 As  the  Romanes  at  firft  worfhipped'  i^tars  their  God  of  battcll  by  ,  ^,^^  ^/,^^„^ 
 a  fpeare,  not  becaufe  they  thought  him  to  be  like  a  fpeare,  but  bee-  ,nfrcu^ffi{tmA 
 caufe  the  fpeare  imported  his  property  and  adl,   lb  the  leu'es  wor-  ^7*m*  )»/'--'* 
 (hipped  God  by  a  Calfe,  not  thinking  him  to  beehkevntoit,  hx^^ii'^rmiilcifiri^u* 
 thereby  onely  to  beetoken  him  ,    who  by  the  Oxe  in  the  tillage  of  ^  ""** 
 the  ground,  miniftrcth  bread  for  the  fultcnance  of  the  life  ofir.an, 
 NowtlicreforeMairter^z/^e^yeeldeth  vnto  them  a  good  Ape- ^ 
 logic  and  defence  of  all  their  Idolatry  committed  in  thcic  Calues  J 
 For  they  haddetofayfcrthemfelues,  that  tlicy  irefpaflcd  not  the 
 commaundcment  of  God,  bcecaulc  tlieydidnot  intcndeby  their 
 Images  to  relcmblc  the  proper  nature  of  God,  but  did  onely  rcprc- 
 fentium  in  his  cfl'c6ls,  which  the  comandcmcntforbiddctli  not. Cut 
 this  Icruicefcrucd  not  iheturne,neither  did  the  people  of  God  euer  // 
 dreame  that  by  tlus  diftindbon  they  might  take  liberty  to  (ct  vpp  a-  ^ 
 nic  Imae,c  vnto  God.    Yea,  and  therefore  doothc3/<»/^/ tell  tliem, 
 as  before  was allcdgcd,    tliat  th.-j/awe  nj  Im.'.ge  in  the  d.'.y  rrhe-s  the 
 
 Lctdi 
 
1 1 5©  Of  Images, 
 
 Lord  fpaks  vHfe  theWthtcaufc  tiicy  fhould  make  honc,no  not  to  rc-^ 
 
 prcfcnt  liim  in  his  properties  and  adions,  bccaufc  hcc  appeared  in 
 
 nofuifh,    rhcrcfcredothhcbythc  Prophet  difdaimc  the /;j^»i»^ 
 
 efhinty  andthefetting  vp  cfajimilittide  vnte  him,  bccaufc  hec  will  no 
 
 way  be  likened,  nor  will  hauc  any  fimilitudc  to  reprefent  him  in  his 
 
 properties  and  tfle6ls.  Tliereforc  Origen  telleth  Celjtis  the  Pagan, 
 
 ^^  thatc»mmonjer.cedothv(>ill  men  to  thiffJ^ethiitGodisttot  delighted 
 
 7tif"i*.l'c"'^»  Vfith  hmour  tf  images  made  bj  metij  to  reprefent  his  likenejfe  or  ante  Jig-  . 
 
 nufinfu*^  »^g./*r«    HifcAtton  ofhipt^  ytz^  who  Ijiith  hec,  that  hath  his  nght  wits  will  not . 
 
 a*ri Dettmhtc      laHgh  At  him^  who  after thofe  excellent andverjphtlo/ophicalldiJpfttMf.. 
 
 h.ntTtima^'n^r,       ■      ^oncemtHi  GodoT  the  Cods  doth  loeke  to  imaqes.  and  either  cfe- 
 
 Mut ftgn<fic->u»nir>  reth prajers vnto tbcm^or bjthc contemplattcn thereof ,  as ojjcme vtjt- 
 
 "I'jl""""  *'"    hUJignegoeth  about  to  lift  vppe  his  mind  to  the  cogitation  of^od  thereby 
 
 n  ib,d.  i.7.j^«    to  be  vnderfiood  ?  Thus  he  vvholy  cxplodcth  all  vft  of  Images  for  anic 
 
 i'ld'Jt'^mqTp.^  fignificationofGod,  oranyrcprefcntingofhim,  as  thereby  to  bee 
 
 ,jr,^;*<,ii^  .f     rciiiembrcd  or  vnderftood  of  vs*    We  may  not  therefore  lo  vndcr- 
 
 TJflt^DlofiHc'i^s  ftand  the  commandcmcnt  of  God,as  to  Icaue  men  at  liberty  to  com 
 
 di^ptsaiiinti  ji^tu  mil  idolatric,  and  to  hold  themfclues  fufficiently  excufed,  for  that 
 
 /t«vf/B  «/-r»*l«»  they  mcanc  not  by  their  Idols  to  refemble  the  proper  nature  of  the 
 
 p:ri4rumc>s:u^.-  Qodhcad.  Butthcy  further  tell  vs,  that  God  by  tbatcommaundc- 
 
 ^(s^Tailut^Tin-  mcnz  forbiddeth  onely  Idols,  that  is  as  M*  'Btfhop  cxpoundeth,ci- 
 
 jficutcon^tHra.m  ^j^^j.  iijigpcs  that  afc  takcH  for  Gods,  or  Imaaes  of  falle  Gods.    So 
 
 i)>,Agt»Ati,>umi.i  then  take  away  ralle  Gods,  and  here  is  no  rorbidding  or  Images  at 
 
 ,d!<iMur.^>>.t-    all :  they  fhall  be  a  part  of  the  religion  and  worfhip  of  the  true  God 
 
 both  in  himlclfe  and  in  his  Saints,  onely  wee  mult  take  hecde  that 
 
 we  do  notadmit  by  them  any  falfc  God,  Thus  they  tircumcifeand 
 
 pare  the  commaundcmcntsofGod,  and  force  them  by  their  con- 
 
 llru6lions  into  fuch  compaffe,    as  that  they  may  doc  what  they  hll, 
 
 andyctnotlccmc  to  bee  witliin  anycheckcofthcm.    But  to  this 
 
 M.  Terktns  anfwertthjthat  ti:is  rtiould  be  to  confound  the  firlt  and 
 
 iccond  commandemenr,  the  one  forbidding  all  inward,  the  other 
 
 ail  outward  idolatricj which  yl/.^iyZ'f^acknowledgcth  to  be  dijlin^i 
 
 en  good  enough  to  make  trvo  Jeuerall  commaundiments^  and  yet  will 
 
 not  be  content  to  reft  vpon  that  diftinftion.  Hee  will  net  iondtmne 
 
 ity  but  yet  neither  will  hec  commend  or  follow  it,  bccaufc  hcc  well 
 
 knowcththatitcondemncththcm  of  hainous  iiiipictie  and  faery- 
 
 ledge  againft  God,  for  that  they  then  in  their  ordmaric  Pr immers 
 
 And  CatechifmcSjdo  wholy  Icaue  out  one  of  Gods  comoundcmets 
 
 and 
 
ofifMgts,  jijr 
 
 and  cannot  dcnid  bat  they  do  fo.  Now  they  hauc 'Tome  colour  for 
 thactheydoe,  asfctcingdownebutabricfeand  the  capicall  matter 
 of  the  commaundcmcnt  J  buc  itthatdilUni^ionbeadmittcd^thcy 
 hanc  nothing  to  excufcthemlcluesotleauing  out  the  wliole  com- 
 niaundcment.  And  thus  they  do  indeedc  to  the  vttermoft  of  their 
 power  fupprcfle  and  conccale  this  fccond  commaundcmcnt :  and 
 whereas  they  cannot  preuaile  but  that  fome  will  bee  rcaduig,    yet 
 they  fb  order  the  matter  that  they  fhaU  take  no  knowledge  of  that 
 in  their  reading,  Icaft  thereby  they  grow  to  any  dillikc  or  (iifpition 
 •ftheir  idolatry.  But  the  diftmftion  of  thofc  two  commandementa 
 ismanifcft,  God  in  the  one  condemning  ail  falP:  gods,  in  the  other 
 all  faUeworfhip,  as  namely,  in  making  any  image  vntoGod,orm 
 way  of  deuotion  &  feruicc  to  him,  or  the  image  of  any  other  thmg 
 wliatfoeuer,  to  yeclde  thereto,  or  otherwifc  without  an  image   to 
 yeeld  totlic  thing  it  fdfe  any  part  of  deuotion  and  rchgion ,  which 
 is^athing  belonging  to  God  oncly.  And  wc  cannot  doubt  but  that 
 therc'isonecomiPaundementfcrprcferuingtheextcrnail  worfliip  cPh,u.imd.d*D, 
 of  God  entire  and  pure,  to  which  as  to  the  head  (  thefe  ten  com-  "''if'^"/*""* 
 m'andements  '^  hetft^  not  cuely  lawes  hut  alfo  heads  «r  capital/ pohjts  cf  ucMUunm. 
 farticnUr  lawcs,  as  Philo  well  noteth)aU  the  particular  lawes  a s  tou-  J^'^'J;^'  ^"'^^-^ 
 ching  that  matter  ofthcworflTip  of  God  are  to  be  rclerrcd .  Which  m,!wfT4tiptmm 
 bfciaufe  they  cannot  bee  taken  tobecontaincdinany  of  the  other  J,7^^'^|/;^"7,_ 
 three  commaundemenrsjthcrefcre  we  muft  neccil'arily  take  this  as  a  /"'^»"«  //f<wi</»#» 
 diftindl commaundcmcnt  to  which  all  tho(e  particulars  niuft  be- ^^i'*^."^''J^",. 
 long.  And  thusthelewes,  whofc  tcftimonic  inthisbchaHc  is  oi'''-^'^-^sicrui» 
 great  moment^tooke  them  to  be  diftin6t,  as  appcarcth  by  p  lojephnt  ^  J,hanaf  ,„ sy. 
 Wid  7>hiU,  reckoning,  the  firfl  ctmmAHndement.  that  thcKf  is  one  Gcd.  "•/'£»"'.  frimm 
 
 J I  I  I  °n-         J       I      r  j;  jr  '  'P  ii*  [urn  D,m, 
 
 dftd  he  onely  to  be  vptr\htpped :  thefecondy  that  no  tma^e  of  any  creature  ,ut  Delimit  ^4i. 
 is  to  hee  adored.  In  the  lame  fort  doth  ^Hhatutftus  dillmgiunithcm  ,''*  "a  ir*"/""" 
 ^Thefirfi  $s,  I  am  the  Lord  thy  Cjod  \  theftcond^  Thou  [h^lt  not  make  &c 
 Uthy/e/fe  anj  image  or  any  ti'krnejfe.  <9r/(r^«  faith,  that  ^  /one  tcoi^e  ifj^i^^jJ.^ZL 
 tho/e  two  commandemetJts  to  be  one '.  but  iftvefo  take  them,  faith  he,  we  r.cnnuiii  pHid>,t  v . 
 fballnot  muks  vp  the  number  often  comandemer.ts,andwhere  then  fh  all  '^cJi'i7fMnt'Mr 
 ttthetrM[hoftheHameoftheT)ecalo9Het  namely,  which  fignifieth ''•'»f«'»f>*"«r 
 ten  commaundements .'  He  faw  weU  that  tlwrc  can  be  no  i cafon  of  „['7jl^c7m&  x.b* 
 deuiding  the  laft  commaundcmcnt  as  we  reckon  it  intotwo.and  >'">  tr,t  du^Ui* 
 therforc  that  there  can  be  but  nine  vn!es  we  dirtinguifh  tht  two  Hrll 
 in  fuchfort  as  hath  bin  faid.But  the  Romanc  catcciiifire  M.  'Bifhop 
 
 Cccc  tclkth 
 
1 1  fl  OfjTtMges, 
 
 celleth  vs  doth  otherwi(c,fbUoVfing  therein  the  diuifion  of  ^ufiiut 
 tn^  Clemens  AUxantbrinm  ^  deuiditjg  the 'Pr9teji4nts  lafl  ctmmMHM' 
 dementia* two.   Where  we  ftc the courfc  thatthcy  follow  in  the 
 vfc  of  the  Fathers  writings,namcly,  that  howlbeucr they  profcfTc 
 roftand  to  the  generall  accord  and  agreement  of  them  ,  yet  if 
 fomc  one  or  two  varying  from  all  the  reft  doc  fcruc  their  turnc, 
 dicyleaue  allthercft,and  the  niatter  fhallgoe  with  tlicm.  As  for 
 the Sch^*/e'd0^ers ,  M.BiJhop. did  but  put  them  in  to  fill  vp  the 
 roonic:  tor  little  rcafon  is  there  that  the  ftreamcs  of  our  religion 
 fhouldbctakcntorunneoutof  puddbeMhathaue  beene  fo  lately 
 digged,  andaswelltiiight  hee  haue  named  hin^lclfe  and  his  fel> 
 lowcs  as  haue named  them.  Butbyrea(onhee  will  make  it  good^ 
 that  there  is  more  reafon  to  confound  the  two  firft  commaunde*, 
 mencs,  then  to  make  one  of  that  which  we  call  the  laft  :  becmfe  tk 
 fir/if ffrifiddsng  ifiKf/irdy  4tndthefic0fidoHtw4rdid»iatrj  ,  thje'  oHfwm 
 Mndi)n»ardaBi$ni  ahutthe/kme  obieB  are  not J9  di^tnii  al  the  dejpf, 
 ring  offo  diners  things^  as  a  nums  rfife  ftr  lechery^  Mid  hts  goods  ^  cone* 
 uifjfnejfe*    Which  reafon  of  his  is  alreadie  ouertlirownc  hy  that 
 that  hath  been  fayd  of  the  difference  of  two  firft  commaundements. 
 For  thereby  wee  fee  that  as  God  and  the  worfliip  of  God  arc  tw 
 diftind  things ,  fo  the  commaundements  muft  be  diuers  which  in- 
 ftru6l  vs  to  conceiue  of  our  dutie  in  rc(pc6t  of  both .  The  firft  com 
 mandementrequireth  of  vs  an  acknowledgement  of  one  true  God 
 the  fccond  requireth  the  true  worftiipping  of  him.  A  man  may  ac 
 knowledge  one  onely  God  >  and  that  hec  onely  is  to  bee  worlhi 
 ped  according  to  the  firft  commandement,  and  yet  breakc  the  (c- 
 cond  commandement  by  woriliipping  him  amifl'e,  as  by  letting  vj 
 an  image  whereby  to  worfhip  him,  which  hee  there  forbiddeth  t 
 be  done.  Therefore  thole  termes  of  itwdrd  and  outward  idolatriet 
 Mo  not  fuf^ciently  diftinguiQi  thofetwo  commaundements  ^  be< 
 ^'jcaufcthefirftcommaundcment  is  broken  by  outward  idoIatrie,i; 
 /  the  outwardeprofciTing  and  following  ofanyfalfe  god:  and  thcr 
 ['KifmardidoUtrie  againft  the  fecond  commaundement  in  the  in 
 Iward  framing  ofidoMcruiccvnto  the  true  God.  Here  is  then  very 
 materiall  ground  of  difference  betwixt  the  firft  and  fecond  co93* 
 mandemcnt,  but  a  filly  reafon  is  it  to  alledge  a  di£^rence  of  things 
 couetedanddefiredjtomake  thereby  a  diuifion  of  the  laft  com« 
 maundcmcnt;.The  thing  there  forbidden  is  luft  and  conctipifcence 
 
 1 
 
of  Images ,  nj5 
 
 as  the  roote  and  founcainc  of  all  Hnn&aBii  Wickecineire,  and  there- 
 fore chcApoftlcfcttccIidownc  for  the  whole  cffcft  of  that  com-  ^- 
 ftiauddcmcnt,' lh4n(liAlt »et /v/?,and  callcth  it  oftcn^  tht commdurh- 1 rH'xfJim 
 d<mtnt,  the  c»mmM$tmUmeut,^%  to  note  that  it  is  but  one  commandc- 
 mcnt  which  faith,  ThtuptAlt  mt  lufi.    Hec  cxempUfictb  luji  in  the 
 cotnmaundemcnt  by  Toinc  obic6ts4cauin^  the  reft  to  be  vDdcrilood 
 but  if  we  wil  dcuide  the  comandcmcnt  ol:/^/>r^jbccaufc  th^ings 
 arc  diucrs  that  arc  lulled  after,  there  muft  be  a  neceflitie  of  making 
 more  cammandements,  becaufe  as  there  are  luds  tending  to  couc- 
 touTncdc  and  lechery  .fo  there  arc  alfbthat  tend  to  difobcdicncc,  to  I 
 tnurther,to  lying  and  ilaundering,  and  fuch  like,  and  therefore  by  l(£ 
 0^,Bifltops  realon  there  fhould  bee  (b  manic  feucrall  commaunde- j 
 mentsagaind  lu(l.6ut  to  (hew  that  that  diuifion  which  they  follow 
 n  not  eood,  we  may  note  tliat  whereas  tliey  make  the  ninth  com> 
 tiiaundefncnt,77;«/if><(4r  ntt  conttthj  neighlfurs  jw/f,  and  the  ten  thy 
 Thou  fh  ait  rft  coHet  thy  netghbourt  hauje^  &c^  which  order  may  not 
 be  broken  if  we  will  dcuide  the  commaundcxncnts  as  they  do:  Mo' 
 /^/himfelfedooth  alter  the  fame,  andfettcthitdowneas  itwasfirft 
 cndited  tliu$>"  IhouJhJtnot  couet  thytteighkours  h»ufe,thcttJhAlt  not  ■  ix04.2e.17. »     n 
 c$Hct  thy  mi^ottrt w^t^or  h$sJ«rMnt,  &c.9sit  was  aifter  repeated  C^< 
 
 thus,  *  lhuufh.Ut*t9t  couet  thy  rteigbhows  yvffe,  thou  Jhait not cotitt  *D«t.j.i7.  J 
 thyntighboHrshttft^  mt  h^jifumt^^.  and  by  foipditferent  pla* 
 cingot  thofe  two  branches,  infallibly  prooueth  that  tlicy  arc  not 
 two  commaundcmcnts  but  one  only  .If  M^tjhop  wil  not  yceld  this 
 We  would  know  howe  he  will  order  the  commaundemcntSjasin  the 
 twcntith  of  Exodus  they  were  firft  dcliucrcd  from  the  mouth  of 
 God  ?  If  he  will  make  tht  hinth  commaundcmcnt,?  honflj^U  not  r#- 
 uet  thy  neighbours  koufcy  then  hec  mull  fay  that  the  nmth  and  tenth 
 doe  both  Icrue  to  forbid  the  coucting  of  our  neighbours  goods.  If 
 hec  will  not  lay  ^o ,  hee  muft  accordc  with  v$  that  thofe  two  which 
 they  dcuide  are  but  one  commaundemcnt,  and  tiicrclore  that 
 which  tlicy  make  but  one,  muft  beiJeuidcd  into  tvvoJlis  other  rea- 
 son \%  ofthc  lame  moment  as  the  former ,rW  rnrsrdandfumlbment 
 belonging  ultkf  to  nil  the  comftMndcmenttymnJi  befUcedttther  with  tho 
 firnorwith  theUfi,B^t  UW  .^i/6«confidcreth  not,that  there  1$  a  pu- 
 nifliment  or  thrcatning  annexed  alfo  vnto  the  third  cominandcmct 
 tod  yet  it  u  no  argumet  to  fay,  that  therefore  it  muft  bee  the  firft. 
 Cccca  Agamc, 
 
1 1 54  Oflmdges, 
 
 Agaise,  hee  confiderech  Aot  that  G  O  D^  anacxeth   chat  p.romif« 
 andchreatni^'tothciecondrcommaundemeiit,  not  for  the  order 
 but  for  the  matter  of  it »  to  mooue  hispeople  fomuch  the  more  at» 
 tcntiuely  to  regard  it,  asgiuingto  vndcrftand  that  it  moft  highly 
 prouokcch  him,  to  haue  the  honour  that  belongeth  to  him  giuen  to 
 ftockcsandftoncs,  and  that  men  fhould  falldowne  to  the  workcj 
 of  thcj|o  wne  handes.  And  this  the  »ycnptur«  moft  plentifully  tea- 
 chethvs,  thatGod  info  high  manner  dcteftech  this  aboue  other 
 yRoin.i.24'»C-  finncs,as  i\v3X.iox\\\[syhegiHethmenMert0  their owne hearts Injis^to 
 *  vt!e  affeBtottSy  t$  a  reprobate  fcnfe^  to  do  thofe  things  thdt  are  not  c^nHc 
 
 Mtent,  tliat  by  all  fihliynelfe  and  vncIeannciTe  they  may  duhonouf 
 thcmfelues  who  haue  in  fo  baftand  vile  fort  difhohourcd  him.Vcry 
 pregnant  example  whereof  we  liauc  in  the  Church  of  Rome,  whicU 
 fince  it  gaue  entertainment  to  this  idolatrie^  hath  made  it  fcife  a  vc<* 
 rie  (inke  of  finncjftinking  and  lothfomcboth  to  Chriftians  and  In*  1 
 fidels^  ncucrccafing  runmng  headlong  from  one  corruption  to  an-j 
 other,  from  one  wickedneffcto:  another,-  vntill  it  had  madcyp  a  fulf 
 meafure  ofall  abhomihation,  and  became  according  to  the  wordes 
 c  IoI«.i8.».     oiSdohffy  *  an  habitation  ofietulsythe  hoU  9f  aUfonhfpirkJ»&  a  cam 
 (feHcryvncteaneaudhatef nil  bird:    Nowe  therefore  God  knowing 
 howc  prone  and  rcadie  his  people  were  to.thh  groflc  idojaCri< 
 whereof  they  preicntljrgaue  example  in  wwlbipping  the  goldca 
 calfcj  giucth  them  a4>CGiall  warning  in  this  behaltc,    tcUcth  them  i 
 that  he  is  a  telous  God: and  tliereby  fignifieth,  that  as  the  ielodic  of 
 the  Iiusband  cannot  endure  that  the  wife  vrtder  any  pretence  yceld 
 the  vfagecf  her  body  to  another^  nor  can  bee  (atisfied  by  hauing  it 
 anfwered  to  him,  that  fliedDriiit not  as  to  her  husband,  butonely>| 
 as  to  her  husbands  friend,and  for  lo.uc  to  her  husband,  fo  he  cannc 
 brooke  the  communicating  of  his  worfliippe  vndcr  any  pretence  tc 
 idols  and  images,  toblockcsandftones,  nor  takethitforanfwerc 
 that  wee  account  them  not  as  gods,  but  doe  it  thereby  to  honoui 
 God,  but  moft  feuercly  reucngeth  this  filthic  polluting  of  the  re- 
 ligion that  isduc  vnto  him.This  is  tlie  caulcofannexing  the  threatr 
 ning  tothis  fecond  commaundemeht  ^  and  very  fimply  dootb  the 
 RomaneCatechifmegatlKrtbercQ^t}^  confounding  of  it  with  the 
 firft-  .   :.■......„      .-,;-,.  .   '     ." 
 
 ,:*ai-.Lj>idiia*j;iii-jiQV*ab  isdi  ,\i,io3  3imi:gTSw;-  |*  W1..B l-*^- 
 
of  Images.  \\^^ 
 
 W.  B  13  HO  p. 
 
 But  M.  VcrV^Mgoeth  on  ^nd faith,  th*t  0Hr difiiti^iM  htwetne  /- 
 mage  Mttd  ldcli{tl9At  ImAie  refrefe>  teth  a  thing  thattSy  hut  ah  Idell 
 Mthtng[nfpofedto  hee  httt  tj  net  )  isfdifeandagAwJi  the  auncient  tvrt' 
 ters^  wh*  nmkf  it  a  Hone*  fVee  frcue  the  ctntrary  yfirji  by  the  Authtntie 
 ffthe  ancient  D0£iors,Ongcn' and  Thcodorct  'whtm  exfrejfrwtrds  *  H.m.i  m 
 deliierthe/ame  dtfferenee  of  Image  and  idcUy  T»h$ch  is  taken  out  #/S.  f'*^-  _ 
 Paul,  *  fyingthatanidolltt  nothingintheworldythat  ts^jMch  idols  as  *i^t.i"  "' 
 the  heathen  take  for  their  gods^are  nothtngformallj^that  is^  thongh  thej 
 hegreatpeecesofweodorflcne  materialtj  ,  jet  thejrnrefent  a  thing 
 that  is  noty  that  tsjuch  a  thing  to  he  a  godj  rvhtch  is  nothtr.g  lejfe,     Le$ 
 M.  Perkins  but  quote  cne place  in  the  whole  'Bible ^  where  they  are  vfed 
 both  for  one  t 
 
 1  will  cite fomey  where  ifyouvfetheoneforthe  ether  y  yon  mnfi  of- 
 fend all  good  Chrijiti^n  eares :  as  where  a  man  isfaid  to  bee  made  nfter 
 the  im^tge  cf  Cod^mayjoufay  after  ike  tdoll  of^od  f  C^rifi  tsfayd to  be 
 the im/tge of hts Father : wtllyou  callhimthe idcllofhts  Father  ?  Surely 
 hee  cofuict  dcn%€  hut  thefeuenth  genera II  Councell  holdtn  about  nino 
 hundred  yeares  pafi  andgone,  isfafarre  off  from  maktngtmage  And  idoS 
 alloney  that  tt  dothaccurfe  all  them  who  call  the  image  ofChrtft  and  his 
 Saints^  idols , 
 
 S/c/Tcrtullian  *  (faith  M.PcrkinsJ  affrmeth  them  to  beeall  one ;  •ptUouim 
 not  Jo  nnthcr  for  he  maketh  Idolum  a  dtmtnuttue  cfcidos,wh$chfgri~ 
 fiith  a  forme  or  firndttude :  fo  th.it  1  dolon  is  but  a  fmall  ftmtlitude    or 
 fltndtr  image, not  jo  muihfor  the  quantitie  ^  as  for  that  tt  reprefemeth 
 but  durkeij* 
 
 Euftatlmis  an  excellent  Creeke  interpreter  ,'  v^on  the  eleuenth 
 books  ('j  Homers  Odillea  ,  defcrtbeth  Idolum  to  Jignifie  a  vaino 
 tindv-i^:i/hirgtmagf,  ^s  the  fltadowofa  man,  a  gho(l,  or  phtntajft- 
 callim^'ftnatfcn.  A>:d  Jo  it  cannot  bee  that  all  prcphane  ^uth.rs  rfe 
 thefetwj  tvordsindtjfrer.tly  .feeing  both  in  proper  f^nificif ion  ,  and 
 ^y  the  drclaration  of  the  learned  there  is  great  difference  between  e 
 
 \^But  Saint  Stephen  cah  the  golden  (falfe  an  idollyfoitwasindeedel 
 ffhat  isth^t to  the  purpofo  ? 
 
 AndSamt  Vhcromcfyth,  that  idols  are  the  imtgcs  of  de,id  men, 
 
 Ccic  3  ijidde) 
 
11^6  •  of  Images . 
 
 {adde  )  that  are  taken  for  gods  iTrue^  manj  idols  he  Imagesl^l  fkeh  as 
 trHlyreprefeyttAnjperfonthatT»as§nce  iMtnghiere  y  Imt  m images  be 
 idols  ^  vnlejfe  it  be  taken  fgr  a  god :  ^Atdfo  idols  nejuires  befdss  the  /- 
 mage^  that  abi.m^de  Ag^d,  or  the  im^ie  ofafalfegod, 
 
 R.  Abbot* 
 
 Hccrc  is  nothing  but  fraud  and  faliliood  5  and  a  ridiculous  fliif^ 
 cing  ofthc  commaundcment  of  God,  by  an  idle  di{(:in6tion  of  I- 
 dols  and  Images*  They  tell  vs  that  the  Iccond  cominaundemcnc 
 forbiddcth  Idols  oncly  and  not  Images,  when  as  in  truth  cuery  I- 
 inage  to  which  dcuotion  or  worl'hip  IS  performed,  is  no  other  but 
 an  Idol.  The  word  lii'ca'KQi  in  Greckc  fignifieth  originally  the  fame 
 that /fflr;«^<?  doth  in  Latinc,  that  is,  an  tmage^  forme  or  jhapey  as  ap-. 
 pcareth  by  the  vfc  of  the  word  generally  amongft  allprophanc  au- 
 thors.   But  by  Ecclefiafticall  vrc,the  (ignification  thereof  is  retrai- 
 ned, and  it  is  made  the  proper  nameof  thofc  Images  to  which 
 any  religious  feruiceordeuotionisdone.  The  name  of  an  Image 
 then  continueth  more  generall  in  (ignificationjUoting  cuery  forme 
 orlikeneiTeof  any  thing  dcfcribcd  or  (hapcd  to  whatfoeucr  pur-^ 
 pofc  or  intent,  as  is  the  Princes  Image  vpon  the  coyne,  andthe 
 Iikeneflcs  of men,bcafts,  birds^  trees, Sowers,  wherewith  cmbro- 
 dcrers,  painters,  grauers,carucrs,  adorne  and  beautific  their  works, 
 and  ma  word  cuery  imprcflion  and  forme  whereby  one  thing  ca-  « 
 ricth  the  refemblancc  of  another.  The  Image  then  of  it  fclfe  is  but  f 
 [an  Image,  and  fcruing  barely  to  refcmbic  any  creature,  it  hath  no 
 ^1  offence  in  ity  but  addeworlhipvntoitandlpiritualldcuotion,and 
 Q^  j  it  bccommcth  thereby  an  Idoll ,  and  the  dcuotion  that  is  done 
 j  vnto  it  is  idolatry  i  that  is,  the  worihip  of  an  Idoll.    Howfoeuer 
 therefore  the  words  originally  arc  in  meaning  the  fame,  yet  be- 
 caufc  the  cuftome  of  the  Church  hath  appropriated  the  one  to. 
 Ipcciall  (ignification ,  wee  accordingly  diftinguiih  them :  in  fucli 
 /fort  notwichftanding  as  that  where  the  name  of  Image  imphcth 
 y  that  for  which  an  Image  is  called  an  Idoll,  as  inthisqucftion  of  I- 
 mages  it  doth,  there  we  take  an  image  and  an  idoll  to  bee  the  fame, 
 and  no  difference  betwixt  them  .   But  the  truth  of  this  matter 
 willappearc  in  examining  the  particulars  which  httteM.BiJbop 
 liath  rc£  doirnc  foe  the  iuilifying  of  their  Idols.  The  [difference 
 
 that 
 
Oflnmges,  1^-7 
 
 that  hccmakcth  betwixt  an  Idoll  and  an  Iinigc  is  thii ,  that  nit  I'^ifiT^nfluti 
 mMgereprefenteth  a  thing  that  is,  an  idcll  refrefenteth  a  thirgf$<tp9.f»''*'^*'''  &  *i- 
 fcdto  he, but  is  ;j<7r.WlKrc  1  pray  ihcc  (gentle  Rcadcrj  to  markc  wcl  Hj^.r^I'lTr* 
 howliandfomly  they  dcalc  in  the  contriuing  of  this  matter.  An  Iclol*^-'''"''""''"^'"" 
 forfocth  IS  a  reprck»itaiion  oncly  of  fuch  thingesas  hsuc  no  being,  f^r'/,i,/»47Iw 
 andthcfecondconiniaundcmentforbiddethoncly  idols;  it  therc--^*^'"*'^''.'?'  "*' 
 fore  muft  be  vndei ftood  to  condcmnc  only  reprefentations  of  fuch  t1nrJtnv,ur* 
 thincsashaucuo  being.  Which  being  fo,  wee  marurll  what  thofc^"'';  7"'^'V  ^'' 
 words  import  which  arc  added  in  the  commaundcment ,  lheItke~"»^>^drHfUH*. 
 nntfanphn 
 WMiers  vndii 
 ticularly, 
 
 the  hkcntffe  cfmanirw«manythe  Itkcneffe  cf  any  b*/tji  that  is  t/pon  the  ^''  '^•""fip'tJi' 
 earth,  theltkenejfe  efay.j  featheredhtvle^  the  likfnc^e  of  tihj  creepirgf.M.^t'ir\*ii!^ 
 ^ things &c.\Ncy^o\A^kt\oyi oiAd.BtJhep  whatitis  KhztMofet  hcrc'"'"^^"'-^'"'"^'' 
 ^condemncth,  wlicther  Images  ct  Idols?  Ifhec  fay  Images,  then  \~'lurlm''d!!!!^um^ 
 dels  oncly  are  not  forbidden  by  this  ccmmandemcnr.  It  iiee  fay  I-  ^^"j-'^'f/'**/''"^' 
 dels,  then  idols  arc  not  cnely  reprclentationsot  thole  tlungs  that '/.fil35'«*''• 
 arenot,  becaufe  all  the  thinps  here  mentioned  haue  theirreall  cxi-'''"''""'^'''*^*' 
 
 11      ■         •        I  Pi    1-,  r  I  tiiiciuamrtnxt' 
 
 Itencc  and  being  in  the  world.  But  we  can  vleno  belter  nicancs  to  «/''•<«/•«, /«i  <//• 
 circmnuent him, then  by  the  authorities  which hcc him fclfc  ailed  r;/'',^Si«i 
 gcth,  where  tclicwingthc  example  of  Jus  maifter^r/iitfrw/rr,  hec  """*'*"/'"  ^-^ 
 referreth  his  Render  to  the  placcs,but  feiteth  not  downc  the  words,  "^.','^ZVJr}l'm 
 becaufe  he  w  ell  knovveth  that  th.ey  fully  make  againft  him.  Firft,  O-  '"'j<"«  •)"  *«*«• . 
 rigen  hauing  let  downe  that  ^  Ccds  and  idc/s  differ  much :  and  cgatnc  !'utlumlr!^f*a». 
 that  there  ts  difference  if  idols  andreftnsbtances  ortm^fes'.  he  prolccu-  "ffir,m.u  farui 
 
 III  •        I  •     r  ,     ■  I  •  .1  .  II,  I  I  t(jHi*utfifcitad- 
 
 tetn  tiic latter  in  tins  lort,/r  ts0ne  thtrg  to  ntc.kean  Idell,  anothtr  thtrg  ,f,r^^t:  h^(  &y, 
 
 to  tHake  afimt.'itude  or  tmage.  If  in  any  met  tall  of  gold  trjiluer ,  or  weed  ^^'"''''  '^"'^''J'' 
 
 9rficne^  a  man  m^ke  the  ferine  ofanyfoure-foited  beafi  ycr  [erpent  ^crjid  tdtiumfatn. 
 
 Iftrd  ,andf(tvp  the  fame  to  be  jvcrjhipped,  he  hath  net  m.:de  4»  idohbut  ^'','1 ',]'^hMb/iii. 
 
 an  image  or  fimtl.t  fide :  or  tfhefet  vp  r.pi^Hreftr  th.U  fmpo/e ,  he  is  to  ^mdfiir:Ltjm,&* 
 
 itfeudto  h.we  m.:de  afimtlttiide  ;  bnt  he  maketh  an  l^cll^nho  according  "^.ill'/j^*,^'',. 
 
 tothe  ^pefllr^fayiy gthnt art  tdcll  /s  nothtn^y  maketh  th.it  th.:t  is  nct»iit^ifi>nuiahtMr*t 
 
 ^ndvrhat  :s  that  th..t  is  not  ?    It  ita/bape  which  fh.-  eye  hath  not  feene,  t,itn!\d,tML\f,trt 
 
 imt  the  mindj'.nrierh  to  ttjtlfe,  ^sfor  example  y  if  to  th:  body  of  a  m^n  "■  "■■'i'^  ^^J"^*" 
 
 mefrcme  ththadoftcogorofarartt,  orto  onejhape  of  a  w.rn  w/^r  ,„,„,„  yi,„,  ^  „ 
 
 ttpofaces  to  a  m*ws  Uk<nesfo  farre  as  the breft^do  udde  the  hinder  parts"]'*'' <^  "• « 
 
 (•1*. 
 
njS  of  Images 
 
 •fdharfecrofafiJh.Hethatm^ks^hthgftorJiichUke^mAketh  notsfi- 
 
 mi&tfidt  bm  4H  id$U.  For  hte  makfth  that  tkit  is  mt,  mr  hath  any  thing 
 
 liks  vnt9  it^  ,Allthefe  the  word  of  God  comprijitg  together^  condenmcth 
 
 andrcieUethiAnddoth not tntly forbid anidyllto  hee made ^Ht alfo  the 
 
 ^militHde  of  aU things  th-it  Are  t»  the  earthy  ^  in,  th:  watersy'ttid  in  heam 
 
 Tk  *iinZ%'>i    Hen<,,Theed9r.  tiimzSkUnoOrigen,  Ipcakcth  tothc  very  fame  effc£k: 
 
 ^«<i?  jj.^i  d'f  c  ^(Tfi}  differ  AH  idoUandafir/iUitHde  or  Itkemffe  ?  ^An  idollreprefenteth 
 
 ^S»Sj./t^  »otht;igth^t bith beings  but aftmtlitude is  the  tmage or Jhapeef  fame 
 
 ntWdrtfrtfintat     fhtag  bitng.fVht  then  fd?»e  of the  Greek^  doefanctejbafcs  tha^areMot^os 
 
 mdttudJ'velceit  Sphwx^s^  TrJtans^Centauresyandthe  iy£yptiansy  meit  yeithdogsfuixs 
 
 Mlicuim  im^X' ^    4>r  hi ads«foxen,f(ich  f^ifins  of  things  thdt  are  noth?  calleihsd-^lsyhtut. 
 
 Gr^dHq^ld/fci''  JimilitHdeshecalleththsundgiofthtngs  that  ^.re^  as  of  the  Snnnc^the 
 
 '""T,''"t   "I'^'i  ^^^°o^'i^^'&^^^'^^''f^^^y'^f^'<^Pi^f<^^^^P*g  things y  andfuch  tikf 
 4fhin<(a4,rr,tonM,  allwhich  heeforbiddcth  toi»orJhipy  either  outwardly  by  gefinre  or  in^ 
 ^TriZml^^FL  ^^^^dlybyrmnd.  Thus  thefc  authors  the  latter  of  chera  caking  occa- 
 /-ie(«fr;«wivif*i?"*fiop  by  tlic  former,  apply  the  name  of  Idols  onelytofuch  imagw 
 fihZtTmf^.'''  ncd  formes  and  fhapcs  which  haue  nothing  anfwcrabic  to  them 
 neiiioUvtcat,fi  itt  chc  crcaturcs  of  tlic  vvorld,  as  Sphynx  bearing  in  the  face  the 
 mM^/Jt#*«^  (hapcof  amaidc  with  wings,  and  all  the  reft  ofthc  bodielikca 
 in**iin,svtiutis»  Uonj  Tricon  OT  Dagofl  being  the  forepart  of  a  man  and  the  hin- 
 b»J!Zm,bciHlri  derparc  of  afiihjthc  Gcntaures  being  in  the  one  part  men  and  the  o 
 r«^f<f/5i-;j«^/«ucJjcrhor(csi  Ajnubis  hauing  an/>xc-head  to  the  bodie  of  a  man, 
 tlrXrJr^^^t  *'  aiid  fandry  other  fuch  like.    Now  what  a  trouble  would  it  bee  to 
 (jww.>«Z;r*      M,BtJhop,iUhe  honejimdnsviih  whom  hee  queftioncd'^  before  ' 
 ■  '    **  fhould  come  to  him,  faying.  Good  lir,  you  asked  mee  a  queftion, 
 0   a  while  fincc,  I  pray  let  mcc  make  bold  now  to  aske  you  another,, 
 ^^"^  What,were  all  the  idoUs  that  vcciieare  and  reade  of  fuch  antickcs 
 2^    and  counterfeits  as  you  tell  vs  out  of  thefc  authors,  formes  and 
 eA*7  J^    \   fliipes  to  which  nothingin  the  world hachcorrcfpondencc?  VVcc 
 g^*S.?v'-^.    i^Qokcicthatthce  W^tf«  ealfe  which  the  Ifralitcs^iiadeand  wor-^^ 
 '^•if]tr,n.in  Erjc. ,  Oiypped  m  cijc  wildcmeflc  had  bene  an  IdoJJ  ,  wliich  yet  was  *  th*^ 
 'i*.  tt'-^U-l^Hil'r,,  f^^'f.'fde  of  a  calfe  or  balUcke  that  eateth  hay.  So  did  wee  thinkc  d^ 
 faUm  ir  vtrtit  .J   til  eir  8  Im  t^es  ofrntn ,  w  hich  the  Prophet  E^rchiel  Csnihjhey.made, 
 *!»  cha'm,<,i!r(-    *"^  commttted  whordontswfth  thim  (  wluch  5.  Hterom  cxpoun- 
 vaioff*,rini'ni.  deth  tohaaebenc*^  the  idols  of  "Bel or^Btal^  Camofh  ^Jiaroth  ami  j 
 '    ^  *" '  *  ^*  Milch }my^n<\  the  ordinary  glpflc '  ofPriaptts) ,  And  thus  we  fccthe  ij 
 author  of  the  bookc  of  VVilcdome^ringing  in  ^  a  father  mxk»ig  fhe 
 tmageofthisfoity  and  the  people  connterfettingthe  vjfdg'tMdmAkfftg 
 
 thf. 
 
Oflmdges.  11^9 
 
 thegorgf0Htim4ge  of  a  kmgy     which  he  C  Jlcth  cxprdly  '  idols,  and  i  ytr  ^.i  j. 
 
 notcdi  therein  the  beginning  of  tiicm .  Thus  doth  'Dttutd  in  tJic 
 Plahncdcfcribcthcmby  the  parts  and  members  ©t  mans  bodie, 
 ^Theyh.v4:  moi^ihi'Svin.iJpetikenotf  ij/e  ih.me  they  And  fee  not  -^  they  mPialm.j. 
 hM'4e  eares  u>:dh'are  >'ottMfes  h^/ec  ihcy  ^wdjmcllnstyth  'j  hnn  t  h.nds 
 4  4dbar,dlc-  not  feet  e  h-iHc  they  ^.»d  tvAlkjiiit-^netther  m^kfthty  anyfotwd 
 wtth their  throte.  Ifchcic  be  rightly  called  Idols,  as  wee luppolc  they 
 are,  vvcc  dclire(good  lir)to  knosv  how  it  ftandcthgood  whicJi  your 
 authorities  rcport,that  the  name  ot  Idols  bclongcth  oncly  tofuch 
 tantallicall  iTiapes  as  before  arc  Ipokcnof.Thc  homftma^  here  put- 
 tcth^i.i?//2>:>^toablanke,  hauing  nothing  to  lay  but  by  tnc  re- 
 nouncing otliis  owne  authors. For  if  heciay  that  thofe  bcc  lo  idols,  % 
 cucry  man  (ccth  thathec  fpeakcth  vntruth:  it  hee  lay  they  bee,  then 
 iic  contraneth  his  owne  allegation  of  himlcUc.  Now  what  impu- 
 dcncieis  this  both  in  his  maillcr  and  him,  thus  colourably  to  cue 
 %\\c  names  ot  Origen^nd  Theodoret^  when  they  thcmrdues  wcli 
 know,  that  that  which  they  lay  is  contrary  to  the  Scriptures,  con- 
 trary to  the  reft  of  the  Fathers,,  contrary  to  the  perpctuall  confcnc 
 and  currant  language  of  the  whole  Chridian  Church  ?  But  yet 
 Cgcntle  Reader)  I  would  haue  thee  to  quellion  with  him  fbme  what 
 further, What  AI.BtJhopt  are  oncly  Idols  forbidden  by  the  Iccond 
 comiiiaundcment  whereof  wc  (peake  ?  Yea,  faith  he.  Yea  but  your 
 author*  ^^i/?>o/>tcllv$,asappcarcth  by  their  words  before,  tjiat 
 not  oncly  Idols  which  are  Ihapcs  ot  things  arc  not,  but  alfo  ail 
 images  and  rep  rcfen  tat  ions  ot  things  that  are,  as  of  men  or  any  o~ 
 thercrcatures,arc  thereby  forbidden"  thut  neither  by  mtnd  crajfe-  ^^orj^n.-nfufrt, 
 Eiien  wf  worjhip  th:n^,nor  hyoMtrvardQterv Andgefiure  how  v^.toth^m;  j!!m[^,l'/Z*lf^ 
 hovvcanitbe  then  wliich  you  fay,that  oncly  Idols  are  forbidden.  "'<-]/>/'>«.»»/-? 
 Here  yl/^//7^ji;>:s  plunged  againe,  andknoweth  not  what  to  lay,  ""i^'-""""" 
 bccaufe  his  images  alio  which  he  thought  to  haue  puUcd  our,,  arc 
 by  hisowneauthoisbrought  within  the  compallc  ct  the  Iccoud 
 comandcmcntjlb  that  howfocuer  they  Iccme  to  vary  trom  the  rcit 
 inacunousdeuiccotthc  hgruhcationofaw:ord,ycc  tor  the  ten- 
 deUMiingofPopilh  idolatry  they  fay  the  fame  that  all  the  rcll  lay, 
 Tiictraullation  which  hisauthors  herein foU^w:,  is  the  cranllaiioii 
 ©fthcSeptuagint,  ThefiJhMtnotmaketo  thy/tlfc  an  Idoliy  rorthe 
 liktnes  cfnnj  thingyC^c.Vihcic  that  which  ihcy  call/WjAis  in  the  He- 
 brew Vefclt.  wlucb  in  many  otlicr  places  dxy  tranllate  7Xc/;ttc» 
 
 aji4t 
 
1140  of  IntAges* 
 
 and  is  the  fame  as  in  lAtinfcHlptiie,  which  importcih  a  thing  carued 
 or  graucn  to  the  hkcnes  ot  any  thing,  or  as  wc  call  itAgrautn  intagey 
 lo  as  that  ^4rias  Mont  anus  a  Papift  tranllatcth  ix.°Nonfac$as  titbt  do- 
 Utnram  omnis  ejjigiei  1  hoH^A/t  net  make  to  thjfelfe  any  earned  wcrl^ 
 ofanylikenejff.  By  rcafon  that  Idols  were  for  the  moil  pane  earned 
 o  Di»t  ?  s  ^r    ^^  grauen  workc  therefore  the  holy  Ghoft  may  fccme  to  take  that 
 M>Ht!tra»ji'       word  as  moll  common  and  general!,  vnder  that  accordmg  toe  u- 
 Meriht^ru.        ftome  of  fpeech,  to  comprehend  all  the  reft,  oncly  adding  by  way 
 of  cxpofition,  or  the  likfneffe  ofanj  thtng,&c.\t^  the  words  in  Dcu- 
 teronomie being  let  downe  without, any  particle  coniundliue  or 
 difiuncliue ,  Thoufltalt  wt  make  tc  thyfelfe  a  caruedorgratien  work* 
 #       thelikenejfeofanythtnginheaHen  about  &c.  doe plainely  argue  that 
 .  chofc  words  are  added  as  an  expofition,  as  if  he  had  faide  Tkon  ^alt 
 not  make  to  thy  felJeVefell,  that  iSy  the  hkene^e  cf  any  thing,  &c.  The 
 Septuagint  therefore  rcfpe^ting  that  Vefel  by  vfc  w  as  grown  to  fig-. 
 pDeut.'Tij.*.  iiific  generally P^)??tf/zw4jjrfofthe  heathen  god^ofwhatfoeuer  kind, 
 ii.whereby'pt-  would  in  theGreekc  according  to  the  intendment  of  the  comman, 
 image?offhe?r'°  dement  fct  downe  a  word  of  the  like  large  extent  and  fignification, 
 5od5,aii>3ner  and  thereto  made  choifc  oi  ^Suihosuntdoll,  asfcruingtoexpreflc 
 god! "  e  to*bT    all  formes  and  fhapes  which  men  fct  vp  to  do  worflijp  vnto  them,  ' 
 vnderiiood.       And  thatthc  moft  auncicnt  Church  conceiucd  there  no  otlierwifc 
 of  the  name  oildoU  appcareth  by  lufiinus Martyr ,  wiio  difp^^ting 
 r  «   ,,        with  rry/»W the  lew,  readeth  iw^e^  inftccd  oildoll ,  fayiiigthat 
 dial enm T>yph,     *1  God cotnmaundcd  by  Mefes to  make  ne tther image norfim'tlitude et" 
 f '"' " ''^'*!  ^'"     ther  ofthims  in  heauenaboue  or  in  the  earth  beneath .  Hereby  there- 
 ( fxht  «xovtt  tore  It  appcareth  that  that  which  Ongcn  and  Theodoretny  is  built 
 <x>}TeoftoitftJo(,  wholly  vpon  a  falfe  ground,  and  cannot  by  any  other  authoritiebe 
 TTomaui)        "^adc  good.  Yet  M*  'Bijhoptdkxh  vs  tliat  that  which  they  %  is  ta- 
 «^»4  ewTiwi/mi  ken  out  of  the  Apoftle  where  he  faith,  *■  thatanidollis  ncthmgin  the 
 ZL7»'il^^'efr  T^orld*  which  Origen  indeedc  citeth  to  make  good  that  meaning 
 rum  quxtiicaii,  which  bcforc  hath  bene  cxpreiled,  although  Icrumg  nothing  at  all 
 fi?Cor.».  ^      ^o  t^at  efFc6i  But  fee  here  the  trechery  of  this  our  falle  and  faitl;- 
 leflc  Sophifter ,  who  making  Origen  his  au  chor  bringcth  the  words 
 in  one  meaning  when  Origen  appHcth  them  vnto  another.  For 
 Origin  when  he  alleadgeth  that  an  Ido/l  isncthng  in  the  world mtz- 
 ncth  ('as  wee  fee  in  his  words  before)  that  it  is  a  lhapc,to  which  no- 
 thing anlwcretb  amongft  the  creatures  of  ilic  worldj  for  thofc 
 Sphynxcs, Tritons, Ccntaures, and fuch  hke,  arc  mecrc  fancies, 
 
 neither 
 
of  Images.  1141 
 
 neither  is  there  any  Tuch  thing  at  all:  but  MJBtfhop  faitli,t!iat  r.n  idol 
 is  Hcthwj^y  that  isjitis  no  god  .  U  tsnothiyigforntally,  (lauh  he)  thAt  ts 
 though  they  be  great  pceccs  cfivood  orflor.e  matertaliy  ^yet  they  repre- 
 pent  a  tht  g  th.it  is  ncty  that  isfuch  a  thtrg  to  be  a  god  rvhtch  is  ncth$'ig 
 U(fr.  Buc  itisoncching«tf//(j^<r,  another  thing ««r/o^<rrff *^,  nci- 
 thcrccanathing  bcc'liid,  to  be  nothinghcc2\iic  it  is,  no  god:  and 
 therefore  very  wretchedly  doth  hcc  pcruert  the  words  of  Origen 
 by  drawing  thcni  from  things  vndcrltood  fimply  nottobccjto 
 things  viidcrItoodonclyrtrpc6bucly  to  bee  no  gods.  Yea  he  here- 
 by oucrthrowctliall that  Origcnlhcxc faith ,  becaufeif byrf^r<r/f«- 
 twg  th.n  th/tt  is  nn^  hce  meanc  the  reprefentiyg  offuch  tt  thing  to  bee  a. 
 god,  which  is  y.otht  g  /ejfe ,  then  thole  images  and  rcfeniblanccsir.vf^^^^,/,^, 
 which iiee there  Ipeakcth  of,  ofmen,and  bcalts,and  birds, ftt  vp a- "^8" /'»■•«"'»-_ 
 niongrt  t he  Gentiles  co  bee  worl'Iiipped,  fliall  bee  faid  alio  tt  bee  no-  v!ritJ,'&c'!,ul* 
 thirtq^n^torcprsfent  a  tht>ifthat  is  not  ^  becaufe  they  reprenrerited'""^"'"""^''*"' 
 
 f     t     I  I  I        II  I  ■        I    /f  I  •  f      II  lUiitTtr f  nines 
 
 fuch  things  to  bee  gods  which  ayc  tiethuigle^e^  which  is  wholly  tc-  ilioida  vijirnh*^ 
 pugnan:  to  that  which  (9r;>^» hath  fet  downc.  Thus  either  Ongcu^n'-I'lr^MmLhi 
 tndlheodore  both  mull  bee  taken  with  one  breath  inllantly  to  *""'«'»"  <ir  *"*"'"• 
 croflc  another,  or  clfc  wee  muft  ukc  M.  St/hop  to  bee  alewd  m^n]ZlVr!^jM* 
 whofeekrth  to  father  a  baftard  vpon  them,  whicJi  is  begotten  by  (i>"yMMi:<ju!d»pt' 
 himfclf c.  Albeit  neither  can  we  approuc  that  conftruftion  w hich  [''iu^fufo!!!'!^^''** 
 C?r/^<r»  maketh  of  the  ApoiUes  words,  as  if  an  idoll  were  oncly  af"'"  'i"^"-^^'-^ 
 reprefentatiou  or  forme  to  which  there  is  nothing  correlpondcnttr-^.n.^^.i 
 in  the  world.  For  who  is  ignorant,  that  the  idoUof  the  Gentiles '""f""'""''" 
 were  for  the  molt  part  the  images  ot  men  J  and  let  vp  in  the  nzmcs  tu^ijLntctnftfum 
 of  men  dcceafcd  in  the  hkf  fort  as  Popifh  images  ?  Ihus  Tertu/han  ''■'"  ""^'f^'"'-, , 
 
 iiiiT-v  \         ■         I  r  \iL»dantnin  Iv 
 
 vpbraideth  the Pagans,tiiat  m  their  oypne  '  conjctences  they  knew  welli.cif.i  5  .»x m.TmL 
 enough  thAt  theg  di  which  they  worjhipped  were  but  mcn.that  u  was  \^^f^'j^,\[flj'l^l^ 
 to  bee  p/'ouedinwhdt  place  ihey  were  borne ,  where  they  hadli'ied  and  '■■e.-.AUbm  :fj7,  m 
 left  remembrance  ofthetr  workes  where  they  'were  buried.    Therefore  J7r-^iV'l« 
 he  telleth  them  of  their  eullomc  of  making  gods,  ^   Theyconfecrate  uram*-i*i:H 
 them  for  gods  wh^m  a  little  before  bypnblicke  mourning  they  confej[cd  l'l„'.l„„ 
 ;tf^<r^r4^  Thus  did  parents  take  vpon  them  to  honour  their  oune^'O-^*?- 
 children  that  were  dead  before  them,  as  "  Z,.-(^/,mr////nieweth  t!ac  ^„t'l. 
 Tjilh  did  his.daughccr.  Thus  did  the  loucr  to  ius  bcIoucd,as  did  the 
 Empcrour  Adrian  to  his  paramour*  j;^^«(or(p«^buildin^a  temple  to  j^,^  ^no^  r^/f- 
 him,and  caufing  him  to  be  vvor(hippcar~3odid  the  children  con- 
 fccratir their  pareais,as  X  BMCchuSf^polU^t^fercury  6c  'Pan  did  the 
 
 father 
 
 ternm  ctlitl'CtilA 
 ci.mi*  -im  orr—^i- 
 
 X  Unrtncin'.r*. 
 
1 142  *  of  images. 
 
 ■L  cyfrMid,u.  fathcf  Ihptter^  and  their  children  aftervvard  the  hke  to  them.  And 
 v*-„r.^<H^.pc!.  this  *  Cypntin  &  ^nliine  note  to  hauc  bene  reucilcd  to  Mexander 
 5 .  the  great  as  a  great  fecrct  by  Leo  an  Egyptian  Priclt,  that  not  oneiy 
 
 itfp'iiM'l:  their  petite  gods  Hercules,  ty£fcuUpm,Romu/us,znd  fuch  hke  but 
 ei>raqu*c<,im,tef  alfo  thole  ot  the  higher  ranke,  iftfiter^  lunoy  SatHrtJusy  VejhyVul' 
 ^rf>n!!"rum'''"''*' cA^us  and  the  rcrt  were  but  men' and  women  to  whoni  luchho- 
 b  m.ThU  de  „at.  nors  had  begun  to  bee  y  ccldcd  after  they  were  dcad,it  being  by  cu- 
 tZit'cLS^on-  ftomereceiued  when  men  were  renowned  either  for  ftrangea^ts 
 utn^und-^  rtbus  qj.  g^od  dcferts,  to  honour  them  as  gods  when  they  were  dead,  by 
 '^id!!TjpVt'Jl'Z  ktcing  vp  their  images,  and  doing  lacrifice  and  dcuotion  to  them* 
 t'TTLVllnS.  ^^''^"P^*^  LMBa^tms  Igatti ,  as  noting  tjie  moft  vfuall  /bapc  and 
 g«fi/<tf».r^/<wri.7KtonneofthciridoIs, 3  The  idols  yvhich  they  yporfbifarethe pjapesor 
 ^uif^auHsxntm,s  i^^^g^  ofdeadmen.  Yea  they  who  concciued  better  of  the  conditio 
 
 ixfjferittrur/iad  •'^•ii  fill  u      I      n  r  )J 
 
 itorumct^ixumk  ot  their  god  Sjacknowlcdgcd  that,  °  thelpafesofntenypere  afflsed 
 «!rf/r«v«/f*p  '^''^^  them^  &  that  either  iy  the  adtiice  ofycife  meththAt  they  might  the 
 siiutnivtcfftnifi-fnoreeafilytHrnethe  minds  of  ignorant  menfrom  nai^fhtineffe  ef  hfet» 
 Zrdttts'^dJupjil'  the  yvorjhip  §fthe  gods,  or  cf/HperfiitioHy  that  there  might  be  images 
 fead,recr,dirc?>t  ffihich  the  fcopU  commtngto  (hofild  belecHe  that  they  came  to  the  gods 
 M!»i'xixo!la'<i.themfelHes  It  is  plainc  therefore  that  Ortgenjtxx^^  m  vnderftanding 
 ''T^if'r?r?  thcApoftlCjtofay  that^»fWp/5?//»*^/?i;7g5thatis,a  ihapc  fittingto 
 %*c7und<i  no[Lu  nothing  />  the  world^cciM^c  idols  were  moft  commonly  the  (liapes 
 &tv»!  ta  coutu  of  men  and  kt  vp  as  popilh  images  in  remembrance  and  honour  of 
 
 ^H4*mntno  lieu  '  tli.o. 
 
 [itr,t,fedvefir*rH  dcad  incn ,  f  uppolcd  tor  their  merits  and  good  deicrtes  to  bee  ad- 
 ^rum-Zl^tt'"  U'^'"ced  to  hcauco.  And  in  this  refpea  S,  ^ujiw  preferred  the  Pa- 
 finguntHf  gans  and  heathens  before  tlic  Manichccs,  for  •=  the  Pagans  7vorp>ip 
 
 ichapiu^':;.  things  that  bc^thotigh  ihej  be  }7ot  to  hcworjhffed  ^  btyou  ffaithhee) 
 t  ^HguH.  hid  KDorfhip  thofe  things  whtch  be  r;Ot  at  all ,  but  i-.re famed  by  the  vamtie  cf 
 ddfluuL'mtf  j/ow  dec  ettfullfib  les  and  tales.  The  meaning  then  oftheApoftlcs 
 
 fnnt.Et  cap.q.^^d  words,  »yf»  idslUs  noihi'-g^^is  that  which  the  Scripture  clfc  where  tcl 
 
 ■vHiiiMemn^'d'"*^^'^^'^ '^^''^  '^ isfif^jiSAblefornothittgy'  ic cannei:herdogoedMoretdlii\t\ 
 
 fuHt  ther  fane  nor  deftroy,  neither  make  clcanenorynclcane,*^/<^.'/j-<frtf 
 
 ceriAlmiLio    f2''f  h  ^^ufi'm ,  but  top.ffiation  the-j^  a.re  mthi^g  :  t$flefd  vs  or  profit  vs 
 
 ^T,  'i*lf""'f-'^  tky  are  hothift£,^  Th^y  areJAiKh.  Chryfoflcmc.  but  shyy  cm  do  nothifi^: 
 
 tr,Kguinttii,^nT    tbtj  hauc  HO  moTt  vnderjtandwg  then  Other  ji oner-.     Hitherto  then 
 
 ^'eamaiuup.dcs.  allthat  OJ^^/y^rsypOith^Js  but  nnldoll  according  to  his  owne  con- 
 
 ftru6lion,making  fhew  to  be  Ibmc  what  when  indeed  it  is  nothing. 
 
 But  yet  he  maketh  a  further  chaUrnge,  Let  M.  Perkins  cftotebattne 
 
 pUce  in  i  he  whole  *Bibie  whert^an  id$l  and  an  tmage)  they  are  vfedhoth 
 
of Im Ages,  11^5 
 
 /»r  ow^.This  he  faithjprcfwning  vpon  his  iiuftcrs  word,ajui  though 
 wc  quote  many  piaccs^all  will  be  oncfor  heis  iwornc  to  Ins  maimer, 
 andwilbctruccohiin.fiucifhccurnehisBibiehc(hallfindS4MM^//,  , ,     .... 
 faying  to  «f4M/ according  to  ciieir  owne  tranliation  ,  ^Kct  to  tbcy  Siiffifaiuttiii*^ 
 is  its  the  wickecinc^e  §fulQUtrte  I  it  fhould  be,  is  ini^jHitie  ^nd  uLlutrj  ^'iy,r",'u.'  '*" 
 The  Hebrew  wordc  which  is  there  tranllaced  tdoUtrtehjeraphim 
 which  tlicir  ownc  latter  tranllator  ^nat  AlontnnHs  puttctli  into  the 
 text,but  in  tliemargcnt  toexprcfle  the  true  and  proper  fignificatio 
 of  the  word,  fettctli  downc  imagines,  images.    The  words  then  lue- 
 rally  arc,r#  trAnfgrejfe  ts  imquttteand  muiges.  Let  M.Btlhof  then  tell 
 vs  ^hcdier  an  Image  iiere  doe  figniBc  the  iauie  as  an  I  doUj  and  bee 
 puttc  in  place  thereof  or  not ,    tor  wee  thinke  that  hce  will  graunt 
 that  the  meaning  IS  this,  7 '<7/r4/7/^rr/^rji/;«^»i//r^»^f<^//,tI)at  is  to 
 lay,  idolatrie.Shall  we  quote  any  more  then  onei'Hc  (hall  finde  thea . 
 that  LM:cahs  god  called  Pejelyan  tdoU,  as  hee  will  haue  it  tranllated,  \  chjp.17  f 
 is  called  alfo'' r^r^^/jw  *?«  7wxj^<r:and  the  Kraclitcs  are  fayd  to  de-' »  ^'"«-  "J*- 
 ftroy '  TfalmeithetmdgesefBAal,  which  their  owuc  tianllation  cU'c-rEx"  ct?  io. 
 where  callcth'^/|[jr  tdols  o/Baal.-^ad  E^chtelin one  place  obic6tcth  °  f-Jj^^yf;^*' 
 tothclfraelites"  T/alnmy  the  images  of  their  ahhtmijiation and  of  c3^\vmi\a«. 
 their  idols  ^   vi^hich  in  anotlicr  place  hee  calletli  :"  ^^'**^<>^^<>ff^'^^ll'*^'^p^"i'!:-^ 
 •AhhominatioHS  :  and  againc  hee  callcth. them  P  the  images  ofmemje,tmagtn,if*trs, 
 ■V/hkhvifcvctheido/sofBaa/f  Ch/wtofif,  2nd  the  relt,as  liath  bene  ^^-f^,rtui.^p»i0^. 
 fore  ftidrand  the  author  ot  die  booke  of  Wiledome  faith  of  the  idoh-i  2.  /".-^.-.f/ 
 <!  It  cannot  he/pe  tt  felfe^  heecdufe  it  u  an  image  that  hath  needofhelpe  :^l^fruZ  fi^i'uil^ 
 and  the  auncicntCJiurch  in  the  fccond  coininaundemcnt  for  ido/,"'"  *d»r*mH4. 
 as  the  Jeptuagint  tranllated  it,  did  tranilate  Image  ^  as  bet  ore  I  lhc-//,/,X«'  pJ^J,,*, 
 wed  out  Gi  lufiinus  Martyr.    Accordincly  the  auncicnt  Fathcrs"""-'/;""'^*'"- 
 commonly  vfe  the  name  ot  Imagesconccrning  Idols,  as  LaCtanttMs  -^^rsubitnft 
 csdlcih  them' /acred  or  ho/j^tmag.'S,  and  TertuUian  ^  cold  images  Lke  '•^''''^f  *"" 
 their  dead principa/sUndot'SidrachyUi^tftch  And  ^hedfiegoxctuhngx^i^i^u/ijiiw. 
 Coworfhippctheldoilwhichking  Kabuchodone/or (ctvpy  he  lJ*ith,2''J,*f;'';J;{:. 
 .  •  *  they  rtfufed  to  honour  his  image,So(2\th  Cypriin  oithc  d\uch,^^  7  h.  y  ••<  c.oo4.m,m4^ 
 ■  iurkf  vndtr] acre  dor  conftcrated  images  :  and  ^nftmey  *■  J  hey ,  by  I  v,y;>,i!l.l'yfl','^l 
 l(n<nt>  »ct  what  art yOre put  mto  images f  that  is y  vifihte  fhapes  or  repre-^i"" 
 fentations.So  faith  alio  Mvmttut  Fehxy  that  v  the  common  feoplepray  aflTpJ]^'^^!,' 
 'tc  the  C0mfecrated  images  of  dead  men.  It  were  infinite  to  *'l«'^^S^**'^^'f^*''''" 
 thatmightbec  brou^c  out  of  the  5cripturcs  and  Fathers  to  Hicve^rv/fT/u.  1,,,^,^ 
 tiiispromifcuous  and  indiflerent  vfe  of  the  vfords  or  nnmcs  of  Idols  '^'^^ '  &<■ 
 
1 144  of  Images, 
 
 and  images^  and  putting  off  the  one  inftecde  oftlie  other ,  ImMgef 
 for  Uoisf' where  the  circuitiftancc  giilcth  occanon  to  vndcrftandc 
 fuch  imagesto  which  religious  fcruice  and  deuocion  is  perfbrmed* 
 but  M*'BtJh»f  tcUcth  vi  that  he  cah  yritigfomeflaces^  where  tfwe  vfe 
 the  one  tfthofe  tvordesfcr  the  9ther,  wie  pail  of  end  allgtod  ChriJiiMt 
 e^resy  as  ifwejhttildfuy  that  manw4S  made  after  the  idallofGod,  §r 
 that  Chrtflis  the  idoUof  his  Father,  Where  wee  may  fee,  that  it  a 
 mucii  that  he  can  doe>  and  yet  when  he  hath  all  done,  it  is  nothing 
 to  the  purpofe*  What  dooth  hee  herein  but  confirme  that  which  I 
 haue  before  faide,  that eccleliafticall  vfe  hath  reftrained  the  fignifi. 
 cation  ofidoll  to  be  taken  in  the  euill  part  only  of  Inuges  fuperftiti- 
 ouily  and  facrilegioully  abufed,  and  therefore  that  it  cannot  nowe 
 be  fo  generally  apply  ed  as  originally  it  might  be  f  And  yet  further 
 his  wilcdomelhould  haue  confidered;  that  we  fpcake  here  of  ima- 
 ges as  chcy  are  incident  to  the  fecond  commaundcmenc,  which  are 
 the  worke  of  mens  handes^and  are  fet  vp  for  deuotion  and  religion 
 and  therefore  if  hee  would  haue  fpoken  pertinently,  fhould  haue 
 brought  vs  an  example  out  of  the  Scripture,  where  there  isanie 
 mention  of  fuch  an  image  that  is  worfliipped,  which  is  not  alfb  to 
 be  caUed  an  idoll.  If  he  could  (hew  vs  (uch  an  example,  it  made 
 (bmewhat  for  their  Images,  but  thofe  which  heebringeth  areim- 
 pertinent  and  auaile  him  nothing*  As  for  Chrift,  hee  is  the  fubftau- 
 tiall  image  of  iiis  Father,and  to  be  alike  worfhipped  with  him,  and 
 *^«(f  *(!  .KhIu  of  him  S**AHfiine  fomewhcre  faith,  tiiat^  no  image  of  god  ts  to  be  wor 
 »mdg»De$c,i,de  Jhtppedwhtch  ts  ftot  the  fame  that  God  is  ;  and  thereby  condemncth 
 »«"yf  'qH*d'!^}i.  Poperie  of  idolatrie.  And  if  any  other  image  of  God  were  to  bee 
 '^F'fi  I  i  9-  worihipped,  it  lliould  be  man ,  who  was  created  after  the  image  of 
 God,rachertbenarennci{ebIockethat  hathonely  fomeoutwarde 
 fhape  and  proportion  of  a  man.  But  to  prcilc  as  yet  further  with  a 
 matter  of  no  waight,  he  tellcth  vs  that  thefetienth  gtnernllCounceU 
 nine  hundrcdjeArespajiy  doth  accttrfe  all  them  who  call  the  Images  of 
 Chriji  andhis  S^tifits  Idols.  He  mcancth  it  of  the  idoUtrous  (econde 
 {>'/iP^^^  /cTl^^  Niccne  counccUwhich  was'  almoft  eight  hundred  yercs  after  Chrift 
 I  or.   ^  3"^  about  eight  hundred  yearcs paft,    wiiere  lice  to  make  it  feeme 
 
 the  more  auncient  addethaimoHan  hundred  yeares*Ofthis  Coun- 
 cell  we  fhall  fee  more  in  the  end,  but  here  it  is  to  bee  noted  m  what 
 meaning  they  pronounce  that  curfe,  and  iiowe  according  to  that 
 meaning,  as  men  caricd  witli  a  ^iric  of  giddinclTc  and  frcniie  they 
 
 vttcriy 
 
/ 
 
 of  Images,  n^^ 
 
 vttcrly  circunment  and  oucrthrow  thcmfclucs.lfthcy  haddc  meant 
 images  fimply,  we  wold  accord  with  them  that  the  images  of  ckiift 
 and  hi»  Saints  arc  not  to  be  called  Idols,  for  fuch  images  wee  hauc 
 and  thereby  flicw  that  we  condcmnc  them  not.  Yea  where  they  arc 
 put  m  tlie  Churclics,  .wee  (ay  as  CharUs  die  great  and  his  Councell 
 faidforanfwerto  that  Niccnc  Councell, ''AfV  ctUlMtimngetfHttein  5,  z.i,.r -»•./.>«» 
 Chhrches  by  the  name  tf  ld»(s  ^    bftt  that  they  nuijnot  bee  calkd  idols  y  c^mrtSynUtr*" 
 weforbrare  to  Adore  &  w^rfhtp  them.But  the  meaning  of  that  Coun-  s'/„Z^,'Z^";, 
 cell  is  otiicrwilc ,   that  the  images  of  Chriftc  and  his  Saints  beeing  '"  *>'•*••  rf'"" 
 worlhippcd,yet  arc  not  to  be  called  idols>and  in  this  fence  doc  they  '//dn,Tdi'iM^,!^Z 
 accufe  them  that  confound  them  both  in  one.  Concerning  which  /'""«^""  *^*^*''* 
 it  is  to  becobfcrued  that  the  fame  councell  amongeft  fundry  other  «,«.'  "''""'*' 
 hcrcfics'^  accurfetb the ido/atrie of  Nefiffrius ittor  eoncerMHi  the  man  '^ '^.'""•? '^*7' 
 lefus  Chrtft,   The  herclic  or  Keflcriut  Itoodc  in  the  deuiding  of  the  iren.^ud4mm 
 manhood  of  Chrift  from  the  Godhead,  whereby  he  made  two  di-  ';;^;^l7j^^^;:,'l, 
 ilin^  perfons  di(lin6tly  and  feuerally  to  be  acknowledged  and  wor-  N,p.>r^  idAdir*- 
 ihipped.Hc  made  the  Godhead  onely  an  afliftant  to  the  manhood  e,  '^"'  *'"*"'" 
 and  more  eminently  and  clTc^ually  fhcwing  it  lelfe  m  him  then  in 
 vs,  but  otherwife  no  more  vnired  Co  the  manhood  then  it  is  to  vs. 
 Therefore  he  denieth  that  the  virgin  >^4r;  might  be  called  0eot9xo$ 
 the  mother  of  God, ox  that  it  might  be  faide  that  God  fuffered  for  our 
 iinnes,    albeit  the  ifcripturc  fo  plainely  faith,**  That  holy  thing  which  i  Luke  i.jy. 
 fiudlbee  borne  of  thee  fit  aU  bee  called  the  Sonne  of  God  :    and  againc, 
 •  feedthe ihtirch of Godyphtchhe hath ^HYchafedynthhtt ovpne bloud.     »a,  q  • 
 Now  becaulc  he  made  a  diftinft  perfon  of  the  nunhoode  of  Chrift , 
 and  yet  acknowledged  to  worfhip  the  man  Chriftc,  hec  was  hereby 
 charged  to  breakethe  firft  commandement,  Thou fh Alt  haue  no  other 
 gods  but  me^  H'e  [konld  by  fo  <^(?«tjj(faith  Cyril)  makefrMJirate  the  iawe  fCvU.dt  rtH.fid, 
 vhkhgiuethworJhtptooneone/ywheiJtrue/y  God,  and  affirmeth  that  I't'Jrfrmiir^'. 
 this  is  to  leade  men  away  from  the  knowledoe  of  God,    and  to  teach  the  ir,ium  Uaremui 
 Wor/d((i\6fOi)?t oXoirf «*v  j  the  wor/hifping of  4  manne.     This  is  it  which  ^^fQ^Zl^tluV-' 
 that  Nicene  Councell  calleth  the  idolatrte  of  Nefiorins  y     which  n,m  ^jf^t.^t  d- 
 they  couldc  not  but  condcmnc  Ivndcr  that  name,  if  they  would  (X'^'Tv?*^! 
 carricany  countenance  oftrueth,  bcccaufcby  the  Councell  otE-  '^"^  y«j"'N.»i« 
 phcfus  and  the  Catholickc  and  godly  BiHiops  (  as  appearcth  by  „,'^rd[2'i',m^u. 
 Qrill)  it  hadde  bcenc  bccforc  in  that  fort  notorioully  condemned. '" '*•  ^♦"'• 
 Hccrc  then  wee  fay,  if  the  manhood  of  Chriftc  beeing  taken  fcuc. 
 nUy  and  without  pcrfonall  vnionofthe  Godhead  became  an  idol 
 
 (fof 
 
1 146  Oflrmges. 
 
 (  for  that  the  name  of  idolatric  importcth  )by  bceing  worfliipped 
 what  fliould  Icttc  but  that  the  Image  of  Chnft  becing  worfhipped 
 is  much  more  iuftly  to  bee  called  an  Idoll,  which  hath  no  manner 
 ofvnion  neythcr  to  Godnormanne*    In  what  rcfpcft  the  name 
 of  idoll  is  fo  apphed,  (hall  be  (hewed  afterwardes,  but  in  the  meanc 
 time  wc  defirc  to  know  how  it  fliould  bee  idolatrie  to  worfliip  the 
 manhood  of  Chrlllc,  and  y€t  it  fliould  be  no  idolatrie  to  worfliippc 
 the  image  of  Chrift ,  and  as  the  image  of  Chriile,  io  the  images  of 
 the  Saints  alfo.  Wc  cannot  concciuc  this  poynt,and  therefore  wc 
 cxpcft  M*  'Btfhop,  in  this  bchalfe  to  be  refolued  by  you.  Well  then 
 leauing  him  to  demurre  vpon  it  for  the  (auing  of  the  credite  of  their 
 Councell,  let  vs  come  to  the  confidcration  of  his  next  authontic . 
 Af.'Perl^ns  alledgeth  TertaiU^f  %ing»  that  euerj forme  or  refrc" 
 frntationts  to  he  termed  an  tdoll,  "^otfo  neither ,  faith  M.Bifjopyfor  hee 
 makethldo\\m\  a  t^mtnutifte  of  cidos  which  Jignifeth  a  forme  orjimt' 
 litude^  fo  that  Idolon  is  but  Mfmallfimilitfide  or  fender  tmage^  notfo 
 mnchfor  the  ijuantitiey  asforthatitreprefentethhutdarkslj*    Itfte*^ 
 T^'f^or^* '  ^^^^^  '^^*^  ^^  ^**  ^°"^^  ^^*^  darke  when  hee  looked  vpon  TertuUian, 
 JfJmfmfcnat,  ot  that  hc  lookcTertMlUan  for  fuch  a  darke  autlior,  as  that  hee  was 
 *b„fer<ttmi-     Jotf,  ^q  trouWe  himfclfc  tolookc  vpon  him  at  2\\.TertMUian'm^ttdic 
 "'^iu>^y  de~    ^^*^^^'  thatg    eiio^^fgnifiethaformeorfimtlitHdeyandthatfromthence 
 dm^um  aqut  4  -    hy  dimintition  is  deriued  iUuiKQi  whtch  proportionally  with  vs  ma^eth 
 fui.  n»s  firmnUm  ^^  ifffpo^teth  A  littlefovme  5  but  by  tiiat  that  followctli  hee  giueth  to 
 ik"ibtd.iii(i*r  om  vndcilland,that  as  in  Latinc  VaxHIhs^  4  natU  ifgulnSf  apottertman- 
 niifirm^  veifir   ^i^ff/fff„  ^  iaw,  and  manv  other  likc,(b  «  J'cdXov  in  Grceke  is  a  dimi- 
 eiexp*fc,rinde    nutiuc  onciy  lu  forme  and  found,  notin  the  iignihcation  and  mea- 
 siouutns  ,m^u  ^^       £jj^  wordc.    For  he  inferreth  tlius,  ^  Therefore  euery forme  or 
 f*mttlMu4&f,rtn  lefferformerequirethitfelfeto  be  called  an  idoll,and  thence  ts  idolatrie, 
 *mhii  tKurtfl  an*  »*'^'^^  ^^  al manner  denotion  and/eruice  about  anyfnch  idoll*  It  is  plane 
 itfit,^u»dimfc.  then  that  he  makeththe  name  of  an  idoll  to  extend  to  all  formes  or 
 n'alJfJl'idfhiL  rcprefentatios.whether  greater  or  lcfier,cxprclly  faying  that  '  it  sktl 
 idiinm  h^cndnm  leth  not  whot  4  One  it  be,ofwhat  matter  or  what  ^ape,  that  no  man  may 
 lu'fll'lTn'^cSijhi^ke  that  that  only  is  An  idoll  which  is  con 
 
 k om,.Ui*iit hH  Xo  whatfoeuer  forme  then  or  likcnes  we  yceld  deuotion  or  (eruicc, 
 Z^i^umlmZT?,  wee  therein  commit  idolatriCjanditisthatwhich  properly  wee  caH 
 condxuum.E,rHm  gn  idoU.But  tomakc  this  yet  more  plaine,hee  addethfurtnera  little 
 jTcrf JriL^'i;^*  after,''  Humane  error  worjhippeth  all  things faue  him  that  made  all.  The 
 >d,i*utnA.        images  ofthofe  thinges  are  idols :  the  confecrAtion  of  image t  is  idolatries 
 
 Idols 
 
Oflntd^es.  1 147 
 
 Idols  then  by  Tertulisms  iu  Jgcment  arc  all  manner  images  fct  vp  to 
 reprcfcntcichcrnicn  crany  oclicr  creatures,  «S:conlecratcdto  hauc 
 religious  duty  pcrtormc  d  viito  tlicm.   A  iid  f  b  clfc  where  he  faith  of 
 dcUvme men  bv  tiicirimaecs after  i\]tix dciXivs^ Bei^qdeadthey arc  \tiif».i*Ctrt.mt 
 made  JdtiJ  by  ihstr  kAbit iitdjcrutce  of  cenfecrati^n.  It  is  ccnjecrattcn  ,,„fi^,.ti.tyii„& 
 then  or  d^MCMtto/j^iiuz  ot  an  image  makcth  an  Idoll,  and  therefore  ««/»i»/i/»<r<»»««^ 
 irc  Idols  ttnned yrffrr<i  im/:ges  And  corfe(ratedimageSy  as  before  1 
 hauc  fhcwcdout  of  Z^A-^wr/;/// and  other  writers,  hereby  then  wc 
 may  conceiucjthat  M.'BiJ^jppiurdy  wrote  in  the  darkc,  when  he  fet 
 downc  Tertiilian  afliru)ing  ItloU  to  import  repreleiiting  darktiy, 
 when  hee  faith  not  any  one  word  tending  to  that  ctfc^jbut  Icaucth 
 them  tlic  fame  as  are  the  repi  cfentations  of  Popifii  images.    Nei- 
 ther doth  £;?y?.i//.«</  make  any  more  for  hinuhcu  tlicrefl ,  who 
 wlien  hcc  caileth  ghofls  or  t  he  dead  men  "'  chfiure  and  vanifhtng  /•  "^f^f^^^c^ 
 doh  ,  importeth  thereby  tlie  large  fignificstiGn  cf  the  word  Idoh  as  dm>r,*u»nu  Ethni. 
 belonging  to  all  manner  ihapcs  and  rcprelentations,both  whith^[;^],{j^',^„J^' 
 are  fohde,  and  conltant,  andabidingjindtl-.ofe  alio  that  are  aicrie,  n^*riu*Tum^d»u 
 and  darkfcmejand  lightly  vainfli  and  pafTc  away  For  if  the  word  ^^l*^*    ***" 
 Idols  had  imported  onely  fuchdarkeandvaniihingfhadowes,to 
 whatendfhouldhcadde  thole  Eptihetont ^the  force  whereof wai 
 alreadie  contained  m  the  fignificr.tion  of  the  word?  AndifH#>w*r 
 or  ar.y  other  doc  apply  the  name  ot  Idols,  to  fancies ,  and  dreames, 
 and  fliadowcs,ic  i«  nothing  ngainll  vs,  who  know  and  confcflc  that 
 the  word  eiicc'Sai  in  the  onginallfignificationjexteiidethfo  largely 
 as  to  be  filly  vied  tliercof,  cucn  as  ihc  word  im.igr  may  alfo  ,as  ap- 
 pcarcthby  S.^njiir.e  wl.cofthcwcrds  o\ QhxiilT hrfonr.e cun  dee 
 ncthir.g ofhtmf> Ife^hnt  nh^t  hejeeth the f tether  d^e  t^c.  laith,  that  n  ffx\^ui.inna», 
 the  J  be  vndi  rjlood  CArnally  *cc»rdii  gt»  htur.ant  cencftpt ,  thcfcfi/ffftll ',  j, -J,*  ."y"  .^i!!* 
 tjfMKCUsdoihr7oothrbntfr(=.mffcrtat3ieimu(T(S  an/ftyco  fftcriyS  {a^ h^n-*, , mj,^ „m 
 ther anda  fcnr.e  yiheoHc  ejthem}hervtKg  ^ira  the  otheyjeetrg.  .Vr  c«.-  i.w,by-r.M»nu 
 (hetih*-^ ay.d  the  other  he^irmfi,  aU  whtchy  faith  hcc.  ^re  the  tdilioi'^'F-r-f"''-^*'* 
 
 Jl        ^-  cs  111  1-  11'  '  lut.ifio»*'d'.m 
 
 thehe^.rt.  In  a  word  wnatloeucr  nee  caniccmc  toalicogeout  or,^^^,r,,v./«r^, 
 prophanc  Authors  concerning  the  fignific.tion  of  the  wcru  /-  '''■7f"^^','^^l'|,'[ 
 <i?//j it auailcth  him  nothing,  tlic  tale  Itandingas  I  hai'.cditwcd,  y.,,-<j(,r.«.v:/i 
 that  ccclcliallicall  cuftomc  ot  fpcech  hatli  canned  cucry  i-;or.lc-'j;,,;;^^;^j;;;;j» 
 a'ated  image  by  the  name  of  an  Idcll ,  neither  can  rce  a;lecgc^«4cm<*irf#i4i 
 anie ,  whole  tcllimonic  is  in  this  cafe  to  bee  regarded  .  u  ith  whom  ""^'>*'» 
 an  Image  to  which  worfliipisdonc,  is  any  other  then  an  IdolL 
 
 Dddd  CM^ycr- 
 
It4S  Of  Images. 
 
 ^.?*ri^;*/ farther  allcdgcth,  that  the  golden  calfcofthclfraclite* 
 lV^s^^\^o\\,Whil$isthitt to thepttrpoffdith  ALBiJhopfY tty  much 
 againftthattoyof;his,thacan  idol/ is  that  that  reprefenteth  athin^ 
 that  is  »ot',for  a  calfc  is  a  thing  that  isjand  therefore  the  golden  caltc 
 cannot  be  faid  to  reprcfent  a  thing  that  is  not.  Yea,  but  iaid  hce,  ic 
 reprcfentedthattobcaGod  which  was  nothing  Icfle.  Butthatit 
 ft  fophifticall  pcrucrtmg  of  the  words  of  his  authors,  as  hath  bene 
 before  fhcwed,and  bcuigbut  his  owne  foohlli  fancy ,  what  is  it  to 
 vsfHis  authorities  make  oneiy  that  an  IdoU,  which  reprefenteth  in 
 fhapcathingthatfimplyisnot.  Albeit  neither  will  that  ihift  of  his 
 vid  him  from  this  obiedliojfor  it  is  manifeft  that  the  Ifraelitcs  made  1 
 the  golden  Galfe  to  be  vnto  them  a  vilible  fignc  and  rcprcrentati««|^ 
 on  of  the  true  God,  by  which  they  would  hauc  fome  token  of  hit] 
 prcfenccamongftthcm,  andhiscondu6iingand  guiding  of  them- 
 By  their  firft  propounding  the  mattcr,it  appcarcth  tliat  they  woula 
 hauc  the  Idol  in  place  ofMf/eSyhy  whom  becauic  hec  was  as  it  werel 
 a  Mediatour  betwixt  God  and  them ,  they  conceiued  God  to  beel 
 »fao<i.?:.r«      prelcnt  with  them.  Therefore  they  fay  C^ak^  vs  Gods  to  go  befirA 
 vs^  for  at  for  this  Moles  which  brought  vs  out  of  the  land  ofEgipt ,  wei 
 kȤw  mt  what  is  become  ofhimjx>^m<^  the  want  of  tJilofes  the  only 
 Ver.i  ^""'^  ^^y  ^^^y  required  Gods.   When  the  Idoll  is  made,thcy  fayJ 
 
 T  Thefe  Be  thy  gods  Ol/raely  which  brought  thee  out  »f  the  land  of  E* 
 gfptt  They  hadfaid  before  this  Mofes  which  brought  vs  out  tftht 
 land  ofEgipt^  and  they  knew  well  that  die  Calfc  being  newly  made 
 was  not  It  that  brought  them  out  of  the  land  of  Egypt.  Thereforcas 
 they  acknowledged  yJ/*?/?/ oncIy  as  the  minifter  of  that  God,  by 
 whom  they  were  brought  out  of  the  land  of  Egypt,  fo  they  require 
 the  Calfc  only  as  a  fignc  and  reprefcntation  of  that  God  by  whom 
 tliey  were  brought  out  of  die  land  of  Egypt ,  and  only  in  that  fence 
 they  (ay,  Thefe  be  thy  Gods  6  Ilraely  ^r.  Therefore  they  proclaimc 
 *^'^'  accordingly  Tomorrowjha/l be  the  haly  day,  not  to  the  Calfc  or  to 
 
 i|  ubHitnf.in  Extd  any  other  go  d  but  to  lehouah  the  Lord,  which  was  the  proper  name 
 }i'»fJ«.vifS^.  ofthc  only  true  God.  Anddiusq  Abulenfts  the  great  Schooleman 
 (|/f«#jf  ^mt»  hi,  vpon  that  place  confcfTcdi,  that  by  the  Calfc  they  intended  to  wor- 
 '^t^^ttt  fhipGod,asdothalfo'  FerMsthck  own  Preacher  at  Mcntz,yca  & 
 mt-  vinm.  thc  RomaDc  or  Trent  catcchifmc  before  fpokcn  of,vhich  affirming 
 ti^rm.  tn^  .  ^^^^  ^^  Tcfcmblc  thc  Godhcad  by  an  image,  is  thc  breach  ofthc  c6- 
 aundetnentjto  fbew  that  the  Ifraelitcs  coiuittedthis  breach  infcr- 
 
 rctii 
 
/ 
 
 reth  thus,  ^fVherefore  the  JfrMelttes  crywg  beftre  the  image  rfd  C4lfe>'"*''f^""f'''"f* 
 Thefe  Are  thj^cds^O  Ifrael^&c.rvere  called  idolaters  becAnfe  they  chan-lfljz'lZ'SZ ' 
 £ed  their  glory  (  which  was  their  God  )  to  the  fmt/itftde  cfa  Calfe  that^*'^"^"^"^ '^*\ 
 eateth  /S>4;.Which  words  arc  ahogctlicr  inconfequcnt,  vnlcfl'cit  bccTJlJ'J'!! u/wt/-iri 
 taken  chat  the  Ifrachtcs  in  chcir  Calfc  intended  tiic  worfliip  of  their^^Jw'"!)'!!!- 
 God.  And  tl]is  appcarech  further  in  the  Calues  that  were  fet  vppe  zx.[u*m^nfimtutuii' 
 Bethel  ^  DaOjto  tjic  worfliip  wherof  when  Urohoam  would  inducc^,7,*;^*'j|^'""' 
 the  pcoplc,hc  propounded  vnto  them  as  hfephus  rcportetli  it, '  that  ^I'jtfh.  ^mi^.tt^ 
 CodisahfentfromnoffMseiHcrisincliidedor  compafedanywhere^  bf<tf;^*J;f'^llyZ'i!>L 
 ^she  kucTveth  all  things,  fo  heareth  e fiery  yphere^  and  euerj  Tvhere  refve-  ^  "  "«''•  "^*  '*• 
 Ucth  them  that  yporjhtp  htm ;  therefore  that  he  liked /jet  that  for  exerctfe  'X'l^^tutlltdit 
 §f  religion  they  fjould gee  vf  to  Hierfifalem,  ifftt  he hadconfecrated  two  *"  *■*'* '«''♦'■" 
 golden  calues  at  Danand'Betheljthat  at  either  of  thofe places  according, !l,\'piiZ'm]h!*M 
 to  their  dwelling,  thi^y  might  mere  neere  at  hmdin  due  manner  worfliip  w««r#/./;w*  fr»fi 
 Cod,hy  winch  words  it  is  plainc,  that  in  the  worfliip  of  the  Galues  &c.£pdl"J!'Jhl^ 
 he  made  flicvv  of  no  other,  but  thereby  to  worfliip  God,and  there-  ^^  ""'""  ***/'"■* 
 fore /f^«  deft loying  the  worfhip  of  ^x<i/,  for  the  vpholdingof  thc/^isXT-l^w** 
 worflnp  otthofe  Calues,  vauiitcthof"  the  :^eale  that  hee  had  for  le-^'"'**  /r#/#«. 
 houahptheLora,  and  tne  oamaritans  accepting  of  the  lame  worfliip  'x  fr,pmqm,rAm 
 are  faid  thereby"  tofcrtie  the  Lord.Ucthy  tlic  it  is  plaine,that  an  Idol  V^"  'i'V' 
 
 hill  r  I      1  '  I  *^-.      Ill-  Ji»fMttJ$UicD*tim 
 
 atoncly  which  rcprelentcth  that  to  bee  a  God  which  is  not,  »■"''«'/»»-#'•. 
 
 but  alfo  that  wherein  is  intended  the  reprcfentation  &  worfliip  ot"/i5'"f;^°'^'« 
 
 the  true  God.Laft  o^aI, Af.Terksns  alledgethjthatH/Vrcw  laith  thaW  or,i,nc,r,'tct'if. 
 
 idols  are  the  images  of  dead  men^ddefaiih  M.Btihopy  that  are  t^i^n  'I'l/fi^^J'hlfo/. 
 
 for  Gods  :  for  many  tdols  be  /«»<r^(r/3 faith  he y\allfuch  as  truly  reprejeht "  "-'d't.nin  d,jt 
 
 any  per/on  that  was  once  liuing  here,  but  no  image  an  idoll,vnleje  it  bee  ijZd.i'l'pZl^ 
 
 taken  for  a  God,  But  that  this  is  very  falfe,  it  is  manifcft  bccaufc  the  *'''  "*"  */"""• 
 
 Pagans  themfelucs,  at  leaft  the  wifcr  fort  of  them  neuer  tookc  their  f/f'/'!^»  7f)7,rj 
 
 images  to  be  Godsjyeathey  fcorncdthem  that  thought  thcni  to  bee  i>**  f"''fi»rmmht 
 
 Co  witlclle  as  to  vnderftand  the  Ib.x  lyho  laith  Ceirus,'z/j^;A'j(7>  he  be  d-  ■-.  s^Zm'hfi. /.*. 
 
 ioffther  out  of  his  wits  tahtb  them  for  Gods^  and  not  for  iwaqes  dedica-  7*fiytJ»ri*fttf 
 
 I         I  I  r  I     ti  f  I     »     /    •   I    f  I  r  I  '"inl-titntdtfi* 
 
 tedtothegeds  ?  *  It  ts  not  probable  or  lii^ly,\aAihheythat  the  workfs  of ttrtntA]],r,nifimm 
 hafe  artificers  &  who  are  oftetimes  lewd  mefhctild  bt  reckoned  amongfi  ^^'hJ'l^f'f^"'* 
 
 7  fall  aw  Ay  fro  their  religion  for  as  for  t  hofe  im.igc 
 they  wereno  other  but  c:rruptible  matter  j&  therefore  might  he  brought  ^!*,il,T^Z<!um, 
 to  nought  ^but  there  had  dwelt  in  the  diuinepowtrsj  and  thofe  were  fiow  <jr  riiu^mcw. 
 
 T)ddd  1  gone 
 
1 1  Jo  of  Im Ages. 
 
 gtne  to  htauen  ♦  Thus  ArmhiHs  bringcth  chcm  in,  excufing  thcm- 
 
 ^^rn»V.a».      lcluc!J,that^  hj  th;  images  thej  wor/htpped  the  gods  :   And  ,yi  ft  fime^ 
 
 Cent.i>6.Di*im,  c  ^  rvirlhip not  theje  tht»p  :  ihtfe  are  but  onch  fiqneu    So  Aihana^ 
 
 thr*vcncr.^mur.  y?;^/ !ij|ntionetn  that  thcy  pkadcdror  their  images,  that<^  thiyjer^ 
 
 l^Hrctiim^^y  ^'^f"'' ^^^^'^^'^i  rfhkhwhilcft  mindtdreadct  thsj might  thereky  learne 
 
 is:fij:n*f»>'t.      the kroyvledge 'fGod.    Seeing  thcnthac  chc  heatlicn  Images  were 
 
 iil^u-iuuitfml'  Idols,  and  ycc  were  noc  lioldcn  to  be  vchc  gods,it  is  hereby  mani- 
 
 d$fim»uthrapr«  fell,  that  an  unage  in?y  be  an  idoll,  thougli  k  bee  not  taken  to  be  a 
 
 VnZ'snti^'Xri^ft^^^''^-  ItCM-iifter Btpj;p  Will  fay  that  the  multitude  notwifhrtan- 
 
 iiKtt$tmUgt7,T,    Jing  tooke  the  Images  thcmlelues  to  be  gods,  wc  anfwcr  hinj  that 
 
 iiftTul'tsfint*"'  fo  til-  vulgar  people  doe  »mongft  them  alfo,as  before  I  fliewed  out 
 
 oiVcljd'jre  Vtrgtl,  but  the  heathen  were  of  Jiis  minde,  to  haue 
 
 ihcir  rvligion  citcemed  according  to  the  vndcritanding  of  fuch 
 
 wife  mcnnc  as  he  is»  But  m  the  concluiion  he  will  mend  the  matter 
 
 iiymo^thut  an  IdoUr  equi-^cs  brftdethcl  mage  that  tt  bee  m^deA  Gody 
 
 *r  the  im  igs  ofaf.tlfe  God*     So  then  tiioagh  it  bee  noc  taken  fc r  a 
 
 God>  yc-c  K  murt  be  the  image  of  a  falfe  God.  Wliere  to  omit  what 
 
 hath  bene  already  faid  fordifproofc  hereof,  by  the  example  of  the 
 
 golden  Calues,  and  to  fay  nothing  oiAUc^hs  mothers  kloll,  who 
 
 *ytt<!«.r7»?.      iaith  of  chc  filucr  wliercwith  Hic  would  make  it,  that  for  that  vikfiit 
 
 had  dedicated  it  to  lehouah  the  Lord^  thereby  I'hewing  that  fhe  meant 
 
 to  doc  it  as  a  fcruicc  to  tlic  true  God,  to  let  thefc  goe,  I  hy,  wc  find 
 
 fCeii,  t  .15.     •Hieroms  alledging  that  where  we  read  in  Genefis  ,^  Then  began  men 
 
 ^HitrM.  trdd>t.  to  call  vpo  the  mpte  of  the  Lordy  ?.m  ft  ofth;  Hebnrv  vr  iters  d.  dfo  tak* 
 
 H  «  tf  2r«r.^"  «>,/^rf^  then  idols  werefirjl  m^de  in  the  name  of  the  Lord,  &  to  refemblt 
 
 mrkitrMntHT  qnU  him.    By  whicli  teftiiTionic  it  is  plaine  that  the  name  o^ Idols  bcclon- 
 
 w^wKwI.*?^*  B^'h  not  oncly  to  the  images  of  falfe  gods,  but  to  thofc  images  alfo 
 
 fimUtudini  eimf^thztAtcCetvp  tnthenamrofthe  Lord,  a^dtore/emb/e  htm.  In  which 
 
 ks^'Sf'!^*.  ^'^^^  Germmusthc  patriarch  of  C6llaminople  faith  of  the  Ifraelicc5^. 
 
 ^^  j^.in€»>fi.Gir  that  they  thoftght  him  not  to  bee  a  Gcdmithir  true  nor  falfcy  ofwhome 
 
 7r'^"j-iZ'^,    ^Ar;yiw  not  an  idoll  framed  be  fore  them,  plainly  calling  tiiat  an  Idoll 
 
 tttumntq^e  ^eri  alfo  wlucH  isframcd  and  fct  vppc  in  the  name  of  the  true  God,  And 
 
 w52'££>il.^^^"^"5""y''^^^^"^^*PP^**^^  vntovs,  wccmayobferuc  that  the 
 mmvUttia,  Idols  of  the  Gentiles  were  not  condemned  by  the  fatlicrs  onely,  for 
 that  they  were  the  images  of  falfc  gods,but  vpo  fuppofall  that  thofc 
 were  truly  gods  who  they  worOiippedyyet  they  diiputc  againlt  ima- 
 ges, as  thmges  too  bafc,  aUd  vile,  and  rnHt  to  bee  vied  for  fcruicc  of 
 ^mto  whothey  would  ycdd  chc  acknowledgtncnt  of  being  gods«^ 
 
Oflmiges.  I  If  I  . 
 
 i  if  it  be  certAiMC  that  thcfe  he  Gods  rfhojcH  thinkjo  to  be  faith  A  rnobi-  ''^'^  '^'  "^'^  ''* 
 MSji^^ndthatthcj  dwell  m  thehijjoeji  regions  of heaHeti  iff  hat  CAuJe^tah^U  m<"[»l^^,nfHmm 
 reajvn  is  there  thutycH/ho^ildmake  thefe  images (ot  as  they  wil  liauc  it  ''^'  ';^''^*J^  ^^'^ 
 theft  idcls)feeihgje  haue  ctherwifc  to  who  to  pray  jC^  of  who  in  extren}$  r»ii'»tftxt  Hmuid^ 
 tie  tore^HeJi  help}  fVhdt  can  there  be  more  tnturtoMS,  reproachfully  m-  T'tlu'fuZT 
 tolUratleythcnto  know  one  to  be  Cody  and  to  mal^'  his  fuppUcation  to  a-  "" '""  "'^''"  ?•"- 
 nother:tolocke  for  helpe  of  the  Mttine  power  y  andtomake  his  praier  to  a  ,fS!^d"'t&  amxi^ 
 fcnfeltffe  tmave  ?  So  La6iantius  faith,  k  To  what  end  are  imafes  which  ^'>ircbu4f,fiuUrir 
 iire  the  tokens  either  oj  them  that  are  dcAd^or  rj  them  that  are  abfent^  tji,nii^„/;u4,c,r,. 
 Now  ffthe  Gods  cannot  be  ahftnt ,  who  becatfe  they  are  Cods  (cr  ofdt-  ""«5"'M''»r»« 
 
 \  I        r  r   I  I]     I       'l        1     1  r"^  tjuam  DiumaUt- 
 
 utiK  natMre)m  whatfoeuer  part  of  the  world  they  bCidj  he  are  ana  fee  al  r^m  fan  &'r,t  mU 
 thingsythen  are  their  images  vairie^they  bciggenery  where  bccanfe  it  is  *}il;"r!ilnnmi] 
 
 fuffit  ier.t  tn  their  heartr.g  to  pray  vnto  them  by  their  names.  And  to  tiiis  &  '•-H't^  fffu^  *i 
 purpofcdothcy  obic6t  vnto  them  out  ot  their  ownc  bookc  the  '^l'^aJu"ft'tTt. 
 
 •  fcntcnccs  of  their  ownc  writers,  condemning  thewor/hipprngof '''^«-^:  S><!df^ 
 their  Gods  by  images  as  ^kfisn  bringctli  m  Z/'<«rr(?,acknov\  lodging  ^^/JJ^TnZlm 
 that  1  the  Rt/manesf  or  about  a  hundred  andfeuaitjyeares  wcr  pipped  ""'  *''/'""*  »»•»<«* 
 their  Cods  without  images  ,  f:ndihat  if  they  had fl  ill fo  done,  the  Cfods  J^Mk/entntftntn 
 Jhauld  hay  e  bene  more  holtly  and  purely  fcrued  or  regarded',  and  that  P'f>*"[i>'*  g*""^ 
 th.cywhoprsi/ttvpthcim.fgesoftheCodsfor  the  peoplf  duibothtake  run^,tnHr>iifrf 
 awajfeare  andadded  error  ^wifely  efleemtng  1  iiith  S.  Auftinc/z^xr  the  ■'^^mVv't'Hnr 
 
 '  Cods  m  that  blaikJhffyftlefneffecfimages.mighteafHy  bee  contemned.  jipntun4*trf_» 
 Wuch  more  might  be  laid  to  hke  cffctt  out  of  Cl'^mens  ^lexandri^  it^Zt'/nfinu. 
 nHsf)ng(:yyCyprian,^thaMajlus,S)<  others  in  their  traces  againil  th.c  tiutumfttu/itAm 
 Pagan5,but  by  tlicfc  it  is  lufficicntly  to  be  vnderftood  ,  that  the  c6-  ,Tiu1d'u7cTt!"' 
 dcnutionottiiciridolsanicth  not  onely  of  being  the  imaocsolfairc  i-^-s<ifci»t.Dti 
 Gois.,but  of  tliat  bcingimagcs  they  were  worfliippcd ,  howfocutr  K4o.'^4^r/^««T^ 
 theGodsmightbcilippolcdtobctrucGods  winch  tlicy  worlliip-  •"•■•jfW^'""" 
 ped  thcrby.And  who  vvoid  doubtbut  that  rlie  Carpocraiia  hcreciks  p^,,,^/.";!.'/;,./ 
 "'r:ttt''rvpthein-jdaeefIe/usandPau/&ivahallofl-'ytluooriiS,Uo-!'^'j'''"'''f^^^^^ 
 mer,l''iiio,Ariltottc,  and  dotngworjbip^  cjfcrtngj.icrtp  e  aurntngin-  i„qH,:,nniaj,fftt, 
 cenjc  t/«;6l//jf,did  comit  idolatry  &  make  ldol^  ofthelc  iiBagrs  albc  '^%^^!^ 
 itchcv  were  lo  tar  iro  taking  the  to  be  Gods  or  images  otGous,  as  a-,tpr.m,f,mmU. 
 that  it  was  one  pjrt  ot  tlut  liercfie  to  deny  "  the  godliead  ofChrilt?  '^2f,ZZ^;^ 
 Thus  the  name  ot /doles  and  idoUtrynrc  Ibmctimcs  mctapiiorically  """*  ^^'^Ffif'  & 
 
 pruAt'!terexiJfimt''sDf»sfMnlipt(riiifir>tMlJU^hriritm{tiliJitdtfC(>itemm.mEfiphAf:'ixr  ij  Cd'pscrAt  Hahmtm^^ 
 neiPiii'-K"^''  Pi-it»nu^rif,»ttli4  crc.cHfefiuljMittdmimt^intflifuctiUeiKit  eilhc*f*^j^~'^'"'^'''  C"^'"""''''.')'"''* 
 ftrf^ctn'iS  ire.ftfriflc-.Htm  *tei,dln,&<  ^i4£uft.dehSTefCtUb4*ftMdtrAiid$i']Ceifnmjipotitr.di.lren.!H.ca.2^.n^4if 
 rmfiibid.lirHf»h»mint.'niMutitmmtd»  pittMJ]tferhtbetMr. 
 
 Dddd  3  apphed 
 
^t^".uli»en*'  applied  tothofc  creatures  which  arc  vnlawfiill/  worfliippcd,albcit 
 ;>'"^'**''X""'''»  thcv  be  either  not  fuppofcd,  or  exprdly  denied  to  be  Gods.  In    I 
 ifUi.  which  fort  the  Councell  or  Laodicca  »  forhtddtng  to  prAjf  to  ^Angels 
 
 l^*'^fJ,ll'Ji  as  r/?;^<?^«>rr/ briefly  cxpreflcth  the  cifca  of  that  Canon  ,  addcth.- 
 
 iniitnmfuerttc'  q  fyhofoeuerJhaUbef0mdgmmghimfelfefccr€tlytothisidoUtrj\  aC" 
 
 m*ft  ^H»n,^m  at  hath  niadc  itcceffe  to  idoIr^By  which  words  it  is  plain,that  by  praying 
 nJmVc'ftrumTtpi  to  A  ngcls^.cH  iTiakc  Idols  of  thc^though  they  do  not  think  the  to 
 chriHi  fiiturnDti  j^g  Gods^becaufcpraicr  is  a  dcuotionthat  bclon&ctli  oncly  to  God* 
 q  Tht»d>rtt-m  The  like  M  ^ifhop  mult  conrcllc  according  to  the  opinion  ot  Art^ 
 Exw.^.?7.§«'    ^,-  eucnofGhrilt  himfelfc.  For  ifthcfirllcomniandcment  forbid 
 
 TrimiiUuvnAm  i     ,  «    •  in  -it  i  •  i  •  t 
 
 fMb^tnu*m(on .  oncly  IdoiS,  as M.BtJhojf  will  hauc  it ,  and  ^rms  in  impugning  the 
 ^luu^cm%rZnt  diuiniticofChrift,  and  yet  acknowledging  to  worlhip  him,  did 
 wWd'entmaUudfri  brcskc  tlic  firft  comandemcntjthcn it  cannot  be  denied  but  thatby 
 *«;;u!;Sr-' the  doarinc  of ^r/W/Chrift  muft  become  an  IdolThat^y/^^ 
 »*r«ij«i><ri<rr#  in  brakc  thcfirft  comtnandcmcht,  appearcth  by  Thicderefi  thej 
 M^Emlm^  ml'^  ^*ith  hc  ipfho  cctifejfe  onefubfldince  of  the  Trinitie  dee  ohferue  the  law  of 
 mjtfie  ir.  dmwaw,  ffjg  wordofGod,  for  they  permit  n^hwg  to  he  rporjhippedfor  God^faue 
 stlfiunur^mYem  ^^'Ij  the  nature  ofGed  Tint  they  which  follow  the  error  of  Arms  S"  Eu- 
 w^fibupfid  nomius,  do  rmimfefllj  trefpafe  Againji  the  law  of  G fid  cofejfifg  that  the 
 Its  &  a  dihWA  fub  Son  is  onc^but  affirming  him  to  be  created  ^  a  fir  anger  fro  thefub^Me 
 fmu  ^vttnum  ci  0fGodJVhereas  God  thenfaieth,  Thoufitalt  haue  no  other  Gods  but  me  * 
 Mon irmtttbi  dij  thefe  vertij  bring  tn  another  GodM-'Btfljop  thercrore  mult  ncceflanly 
 frS^iLTumih-  graunt  that  ^rius  made  an  Idoll  of  Chrilt,whom  notwithftandmg 
 M>a  iHtrtducunt.  hc  dcuicd  to  Bc  God,  and  therefore  that  the  name  of  an  Idoll  may 
 \^Jf'T-cTfifi1'i  belong  to  that  which  yet  is  not  taken  to  be  a  God»  Therefore  doth 
 *dni*mirAnt_g<:nti  Athanafius  fay  of  thcmjthat  by  their  opimen '  they  were  to  bee  recko-* 
 Cr7J:eu'oLijf,  *  ^"^^  ^it^  GenttleSy  becan/e  together  with  them  infteedeofthe  Crea» 
 ireaturs  mfcru-at  for^hcy  worjhtfpedthe Creature^  which  as  it  u'^as  idolatry  in  the  Gen- 
 »w?/fr./5»4.i7^.  tilcSjfo  it  muft  be  in  them  alfo.  The  like  wc  hauc  heard  before  of 
 \u  idnqusm  idtU  [hc  Ncftorian  herc{ic,condcmncd  of  idolatry  for  worfliipping  the 
 1 3  ««'£)?.  manhood  of  Ghrift,without  acknowledging  the  perfonall  vniting 
 lj,u.c^.n.in    thcreoftotheGodhcad^Tobelhort^,  ^nfiine  i^x^ditheworki  tf 
 
 fhAntujmMibiufi.     <      n  n  l  lII«n.l/>' 
 
 kuUrgmfMritdt  theflejh  reckoned  vp  by  the  Apoixlc,  fornicattmy  vncleaneffe,  drct, 
 uzlZrcTr'"  '  "^^^fi ^^^  ^^ ^^  ^^'^^  ***  ourfelues  as  Idols-.,  &  again  tcUcth  the  Aft« 
 HsrtUfTumfer'  nichees^  thit  in  theirf abulaus fancies  they  wor^ip  idolsyind  Hierome 
 ^iSatfi'w.- generally  faith  of  hcietikcs,  that"  whatfictfer  they  denife  or  f eigne 
 
 Mtrit  vtrttt  tn  l-. 
 
 thej 
 
Oflmges.  11 5"^ 
 
 thej  tume  it  td  an  My  not  for  tluc  men  hauc  any  opinion  of  God- 
 head in  their  lufts  and  fancies,  but  bcccaufc  they  yccld  them  that  af- 
 feaion  and  feruicc  which  they  owe  to  God.  By  all  this  then  it  ap- 
 pearcth,  thatbccaufc  the  name  of /^*/^  is  metaphorically  applyed 
 to  dungs  for  being  worfhippcd,  or  deuoutly  and  affeftionatcly  em- 
 braced and  followcd,which  yet  are  not  hplden  to  bee  Gods,  there- 
 fore the  proper  vfe  tliereof  beiongetli  to  Images,  in  refped  of  wor- 
 (hip  done  vnto  them,  though  the  fame  Images  be  neither  taken  for 
 Gods,  nor  bee  the  Images  of  falfe  Gods,  whence  it  folIo^yeth  tha 
 Popifti  Images  becaufc  they  are  wor(liippcd,muft  ncccflarily  come 
 vndcr  tlic  name  of  Idols, 
 
 6.    W,  B I  s  H  o  Pt 
 
 l^ow  to  thofcfew  authorities  which  M.  Perkins  citeth  in  hisfmour  \ 
 rothemoithcCounctlltfYXhzm  Mtd  Epiphanius,  whtchfiemett 
 rpeak^ai^irtjifrttvii^vi)  of  Images  in  Chnrches  :  IwilUnfyPtrwthctr 
 place, n that  oHt  ./Lactantius  hb.  l.inftit,  ca.  ip.Where  Images  arc 
 for  Religion  fake,  there  is  no  Rcbgion,  theftrce  licth  t»falfe  trMt- 
 fUti^noftmAgesfortdoles.  T^Mt'.r^here  idols  are  for  religion^theretsno 
 Religion  :  Butr^hAt,  ftippofeheefpakeagatnfivftrfiifpngoftmMgesiH 
 ecnerall^t  were  not  prof  er  to  thispfcrpofey  where  wefpeake  onely  oftM- 
 kmgtmages^rdnotof  all  forts  of  mages  neither  ^  bntofammage$nelj 
 to  reprefentforne  prtperties  tr  anions  of  God, 
 
 That  out  of  Oiigcn*  isjetfarrewtder:Wcmcrnot2nytowoV'  .cont.Cl.Wt 
 fliip  lefm  at  Alcars,Images,or  Tcmplcs,becaufc  it  is  written ;  Thou  7. 
 {halt  hauc  none  other  Gods »     Here  ts  nothing  concerning  the  making 
 cfGfds  image  I  onelj  Chrtfiutns  ^reforbuUcn  to goev»to  the  heathen 
 rempleSyandth:reatthctr^ltarsor  idols  to  wor  (hip  Ic(us,  whohatk 
 no  ajfinttie^nor  can  endure  AnjfeUowjhip  with  idcUters, 
 
 R.  AUB  O  T« 
 
 The  wordes  o^L^nantius are, >  It  is  vndoubtedthat  where  images  a  ^'^^'"::f^*/^- 
 ure.therets^orl'irion,  M.'Bifhop  chargcth  vs  With  UKc  tranllation  J^„;^/,,.. 
 of.^^..for,^,/XApooreai)fr,butitmuftferucwlKrcthercisno,^^^^^^^ 
 
 bcttcr-yet  how  vainc  it  is,appcarcth  by  the  realon  which  Lachmnus  J, 
 Mcth:^forifrelfg.oncoH0of,hingsdii4i.e,andtherebcncthi.^^^^^ 
 uinehHtinhcaHenlytht'-.gs,  then  tmagesare  votde  of  religion,  bfciuje  „,,rt..(.K,n.*«:,j. 
 
1 1 5*4  of  Images. 
 
 there  can  he  nothing  heAHenlj  in  that  that  is  made  efeA'th,    No  we  w 
 fuppefe  chat  M, ^ijbopan  put  no diiFcrencc  betwixt  Idols  and  I- 
 mages,  inrefpc6tofbeing  made  of  earthj  andchcrtbrc  mull  needs 
 contelTe  chat  L^iSlantius  meant  to  make  no  difference  betwixt  Ima- 
 ges and  Idols.  But  that  the  folly  of  this  exception  may  the  better 
 appcare,  to  fay  nothing  that  the  Fathers  vfually  call  heathen  Idoles 
 by  tlie  name  ot  Images,  as  by  fbme  examples  I  haue  ilicwed  m  the 
 former  fc6lion,Ict  vs  obfcruc  the  rcafons  which  Zi^5//«»/*//f  himlelfe 
 vfetii  againil  them  in  the  chapter  next  before,  and  we  iliali  plainely 
 fee  char  Sim-iUchra  and  Imagines^  iioh  faidi  (J^4,Bt/hop,  And  images 
 Docf4'''''So,'cs     ^^^ ?^^  b°'''  ^^^  ^'^^  ^-^^^^^  thmg.  c  /  haae JhcTP.'d  faith  hc^that  the re^ 
 DetrHmtripUorn  HgtiKS ofth:  Gods afevarncfor  three redfon^t   F^rji^  beca'.^fe the imd- 
 Vnla^<.ti  fimr.u  i^^  ^hic!j  Arc  worjhipped are  the/hapes  of  dc. id  men,  audit  is  di [orderly 
 «r*  tp'.Ac^HxcoiHn  andvnfittirig,  that  th;  image  of  a  m.infho-4ldbe  rv  rihippedofntan  who 
 *Z£mlrtl,ri:  isthsimtgsofGod.  Images,  wecfay,b  .tif.^  ^//Zrij^willfayittnufl: 
 ,^Auttmp(rHtrfii  be  idolcs,  thcn  let  him  tranlUtc  the  rest  i'Xo  m  like  lort,  becaufc  the 
 fimitUchruwh,-  word  is  the  fame,  It  is  v 'fitting  that  the  idJl  f^i  .K/hof/Zdi^ee  tvoT' 
 D!tJuZf "'''''  l^^PP^^h^^-i^  ^^of^f^    VV;»ich  if  lice  vvili  not  then  let  him  acquit 
 vs  of  faU'c  cranlh:ion,and  confeiV:  that  La^.ur.'fts  fpcakech  liccre  of 
 imag?$,asindeedchcdooch,  Andiihi  will  not  acknowledge  it  by 
 the  firll  reafon,yct  wc  hope  he  wdl  by  the  Tecond,  where  hcc  fcttcth 
 d^iteratjuidpf4  downc  the  vcfy  n.ime  ohm  laes-  ^  Another  reafbn  is.  lakh  hcc.  for 
 iiMna>tis/imiho'>ii  ff^if  (  tpj^  im^gtn-  s  jacK^)  the  h»ly  I'Tta'es  woich  vxi/je  men  feme  are 
 nttrr-,,,u,t»r»,i   altogether  without  fenfe  b:raH(e  they  are  earth,  and  who  vndrrliand:th 
 
 fenjH  C4reyrt  c]  4t.i  "^f         .     ,  ■ill  i  t  ii 
 
 tiynfitnt.gimaH  »9t  th.tt  tt  t^  awtcl^d  thi  g  that  a  reattirenMdsvprighty  fhouldbowe 
 
 *n7fZWr'iS  '^^^"^  '^^'^f'  '^  ^'^(^^P  '-'^'^  ^  Where  calling  thole  imagines  which 
 
 *nim*i  curuirtvt  hc  Jiad  callcd  bcfofc  Stmiltchr.t,  he  fhswctli  chat  $tm  Mchra  arc  as 
 
 Md*rit  UTTAm  ?     ^gg  tranllatc  them  images^  and  that  in  this  po)'nt  Idols  as  M  Btfhif 
 
 calleth  thcm^and  images. vet  all  one,  the  rcafons  which  he  alledgech 
 
 Handing  alike  againft  Popifh  Images^as  they  do  againit  heathen  I- 
 
 dols.   The  other  part  of  his  exception  is  but  another  part  of  a  fhift, 
 
 M.  Ptfr.propounding  to  prouc  not  only  that  it  is  vnlawfull  for  vs  to 
 
 make  any  image  any  way  to  rcprefcnt  the  true  God,    but  alio  that 
 
 we  may  make  no  image  of  any  thing  in  way  of  religion  to  worfhip 
 
 God.mucii  lelfe  the  creature  thereby.  M,  'Bifhops  fuppofall  then  that 
 
 LaUanti'4s  there fp^J^againfi  worjhipping  efimagesmgeneral^miketb 
 
 the  place  dire6lly  to  fcruc  tothatpurpoie,  for  which  it  was  allead- 
 
 gcd.  The  wordcs  of  c?r/^^«  are  applied  alfo  to  the  fame  cndc,  who 
 
 where 
 
of  Images.  n^y 
 
 where  Celffa  obieftetli,chat*  (^hrifiums  fiot  endurtHg  t»  lookjit  tepiesj ,  ori#  c»nt  c  ir 
 dltiirSjUfid Imdges y2rc  therein  like  to  the  Scythi^tns^h'h.res^i'erjitws,  >'>>-r»"'fnMni 
 finJffi  h/ikj  ^-''  ^-i>-ouf  nations,  anlvvereth,that  the  barbarous  iiatios  'i7u''j^'^r^„t* 
 do  It  ociicr.vilc  and  for  other  relpeils,  but^  Chrtfltansforhcr.re  th.fc  '''"'"  ?*"/''"*■ 
 thw^>- ,  laich  he,  bec.vtfe  ofth.n  which  the  L^tw  faith,    Thou  IJj  il'  h/tue  i chrrh^tumf,. 
 no  other  God:  hut  m  ',  ar.dthoH  fhah  net  tnak^  to  thjfdfe  an  trnjoe^c^c, '"'''"  '*  ^^proprtr 
 andthohJ^Jdlt  wjr/hip  the  Lord  thy  God  and  him  ontlj  thou  Pmlt  fenitj  "ut>,  o^nm  r«!,«* 
 andm.tny sther like  fvfeches which  do  fof-rbtdvsi'lc.irsttndl'm.fges  as  ^\r"^"-^<:-cr'it* 
 tf3Attheyre<jHtrevir.:thertoat:  thentod  pi:  the  path  that  wehatteco-  "tspnhbctabM- 
 cerntKO  God  with  fuch  nn^teties.   CM,  Vcrhins  ratlicr  po\nrcd  at  the  '",  '*'^'""'"'"-'' 
 place  then  ciccd  it,&  M^  ]hof  was  loth  to  take  tiie  panics  to  lookc  '■""''  'i.'«j^*4». 
 intoir,  and  therefore  rcturnethanidle  tale,  that  Chrilbans  were  J'I'^'XXT.m*^ 
 ffbtdden  to  go  t9  h  ath.  n  temples,  and  there  to  wo'Jhtp  lefus  at  their  al~  '"''*"«  t»>pttt4ti . 
 tars  and  id'}/,,   a'  though  in  the  meane  time  they  might  haue  Idols  ^-l.i.g.  c,ifiu  *a 
 and  Images  of  their  Ovvne,  whereas  the  thing  that  Celjus  obieitcd  """■"""*.)*'•'»»* 
 was, iliat  iliey  could  not  abide  Image* at  all,  and  as aftcrwardcs  he  '^^'uSclLITo 
 (peaketh  agJ^ne, "    dfd/hhyt  the  d.dicating  of  altars,  Ima^ef  at/dtem-^.^'^/J'- 
 p/es-.and  the  very  words  hcrealledged  do  plainly  cxprefl'e,  that  they  tji  vt  quTd^'iL'ni 
 vvho.ly  abliorrcd  Imigesas  an  impious  defihng  of  religion,  and  con-l^^'/j^,'*/''^^* 
 demncd  bv  tlie  law  ol  God.  And  therefore  by  and  by  after  hec  faith^  <?«"  frtZ  fimuu. 
 h  Jtiify^f'ofihletL'.theeth.tkn'.weth  Godfljonidm^ksfupplicathnto  l'r/{7'^,'„^,n 
 lm,iqes\  it  is  afoo'Jh  thtt^g  that  a  man  fjoMld  offer  prajcrs  to  images'.wee  ''»'">r^w»«y7«i/«/4 
 honour  >iot  im  gcSj   becanfc  we  take  heedfo  mm  h  as  we  can  led  we  fall  ■ojHmmcAH^Am'L 
 into  any  fuch  concetpt  as  to  attribute  an-jdinine  matter  vnto  them.    It  is  '"'•^'*'»criiHUi» 
 cuident  then  tha:  Origen  wholy  condemned  Images  as  touciiing  all  'UhulnhHH'ml! 
 vies  ofreligion^to  which  M,  Bilhop  would  approue  ihcm.  """''•  "-""•''^w/*. 
 
 7.W.  Bishop. 
 
 Hauing  confuted  the  Troteflants  arguments  a^ainfi  the  makjr,g  -f 
 ImagestorcprefeKtfomefroperttecraEltontfGodyl  kow come  v-to  C-i 
 th  Ikef^oof:  ofthe.The  firj}  reafonfet  dcwne  by  M.  Vcv]fi\t\^  I rt  ferue 
 to  the  next  point  '.  thefecondis  ',  Cjod  apbe.xred  in  the  forme  of  a  m*y:  to 
 Abraham '^t/;^ to  DanieljWhoiawtheauncicntoFdaicsfiLtingon  a  •^'""  '**• 
 throne.*  A^tfw  as  Gcdhath appeared^  fo  mjy  h: be ponrtrAied cp-  dr.  ten  '■""  "' 
 ]V1.  Perkins  htsanfwcris,  Kotfo,vnle^e u  be expreflycoma>:d:d  fd d 
 Reply.  7  his  fi/Jli<jUt  againjl  his  owhe ft cond conch f ion,  vhr  re  hee 
 heldeth  it  Uwfullt9  reprefent  to  the  eye  tn  ViBuresj  any  Ijyftone '.  ft  he 
 
 ^Btblt: 
 
1 1  )-6  of  Images. 
 
 'BibU  in  fr'mate  places^  both  the f ore/aid  Apparitions  bee  in  the  oldTe^ 
 ffam  ifity  And  therefore  may  be  painted  in  priuate  places  ^  which  canmt 
 h  c  truly  done  mithoHtjoH  dte  reprefent  Qod  in  the  fame  likenes,  as  then 
 he  afpenred,^nd  what  reafon  leadeth  in  words  toreprefentthffeaBions 
 cfGod^the  famrferuethto  expreffe  them  in  Unelj  colours  Mot foi  fajth 
 M«  I'crkm'iybircaufe when ^od apfearedin  theformeofaman^itwasa 
 Jignt  of  Cods  prefenee, for  that  time  one  ly^  and forno  longer,  Beitfoyit 
 mt^hi  nctwithjlanding  be  recorded  in  writings  that  the  memory  offuch 
 mat: (Its  toy ned  with  louing  ki*idneffe  might  endure  longer. ^dttdlf  it plear 
 fed  Godythat  this  flj  or  t  pre  fence  ofhisJhoUld  bewrttten  to  be  perpetually 
 rtmembredy  euenfo  the  fame  might  be  ingrauen  in  brajfey  to  recommend 
 it  to  vsfo  much  the  more  effeBually  :For  as  the  famous  'Poet  doth  by  the 
 light  of  nature  fmg. 
 
 Segnius  irritant  animos  demiiTaper  aures, 
 Quam  quae  funt  oculis  (ubie6tafidclibus4 
 ^uch  worthy  aBs  as  by  the  earesare  to  the  mindcenueydey 
 'Do  moue  vs  lef[e  then  that  which  is  byfaithftslleye  defer jde. 
 7 his  argument  may  be  confirmed  by  thepiBnres  ofKAngels^fVer- 
 tuts^and  other fnch  likefptritfialor  nccidentdlnatureTfor  iffuch  things 
 AS  haue  no  bodily  proportion  orfltapejmay  notwithfiandmg  be  counterfeit 
 ted  &  refembledinfome  qualities,  why  may  not  feme  propertie  oraflio 
 cfGod  be  in  Itke  manner  reprefented  J  That  thou  mayefl  (  Reader  )  vn» 
 derfland  the  better  what  we  meane^  obferue  that  pillures  rcprefent  af- 
 ter three  forts*  Some  exprejfe  to  the  qutcke,  the  veryfhape^proportion, 
 And  colour  ofthepntterne :  as  the  liuelypiBure  of  4  man,  or  ofanyfuch 
 cnrporall  thing  '.  others  reprefent  tkinges  astheydidappeareandwere 
 f.UedyiisiftheTainterfhouldexpre^ethe  meetirgof  God  with  Abra- 
 ham an  J.  his  entertainment  Jie  mufi  then  refemble  God  in  the  fame  like" 
 nejfe  of  a  m  rn  in  whtch  hejhewedhimfelfe  to  A  braham. 
 
 Thirdly,  an  Image  of  a/pirituall things  may  be  drawne  net  to  refem- 
 ble the  nature  nf  it,  but  to  leadeourvndcrjiindingbjfffichafmilitudey 
 htofome  better  knowledge  of  that  thing  :  fo  are  ^ngelles  painted  like 
 goodly  yong  men  with  wings  y  to  teach  vsth^t  they  bee  of  an  excellent  pure 
 nature^  euer  foHrii}iing,  and  mo  ^  readte  to  ds/patch  with  all  expedition 
 4ny  employment  to  whtch  God  fends  them:  andfo  may  ^odthefather  bee 
 pourtraitedas  a  goodly  eld  graue  man,  fittingin  his  throne  of maieBie  , 
 attended  vpon  by  millions  of  Angels,  (  as  he  is  defcrtbed  tn  Danicl.p,)/* 
 inflruB  vs  how  he  is  etemtill,  infinite^  wife,  ahdofmo^  redoubtable  ms- 
 
 icftie. 
 
of  Images.  Iiy7 
 
 iefiie.  In  eithtr  ofthefe  two  Utur forts  we  hofdUjAt  GodmMy  bee  refre- 
 fented,  ayidfo  in  the feHet^h  genertdl  CounceBy  the  dravung  of  the  holit 
 Ghofirtforme§faJ)9t*eiafhe  Mppeared^O^at,^  jsafproued, 
 
 R.,Ab^ot» 
 
 Here  LM.BiJhop  tcHediVs  vvhKt'they  h613,  but  as  for  proofc  of 
 that  that  ilicy  hold,  which  in  To  weightic  a  matter  lliould  fpccially 
 haucbccnc  regarded,  lieebringcdi  none,  nothing  out  of  the  old  or 
 ncvvc  teihmenCj  no  example  of  anie  Patriarch,  Prophet,  Apolllc, 
 Euangclift,  not  of  any  of  the  godlj^Princcs,  or  righteous  and  faith- 
 full  feruants  of  God,  there  beeing  not  one  of  tliem  found  to  hauc 
 made  an  Image  to  rcprefcnt  God  fincc  the  world  bcganne.  Yea  he 
 bringeih  vs  ncytiier  Father  nor  Councell  for  thelpaccalniortof 
 eight  hundred  ycares  after  Chrift,  and  that  which  he  bringcththcn 
 fo  vnccitaine  &  vnfufficient,  as  thatwc  may  luftly  wonder  at  tiicir 
 wiJfulneflewhou'illaflRrmcorhold  fo  imponant  a  matter  vponfo 
 fiuall  ground.  Their  allegation  is,that  Gcd  appeared  tn  the  forme  tfa 
 man  to  Abraham  and  to  Danielyandas  he  hath  appeared  fo  he  may  Ire* 
 ^ourtraitedanddrawne.  Now  albeit  we  may  approuc  a  ciuiU  &  hifto 
 ricall  vfe  of  Images  as  he  allcdgeth,  yet  we  dcnie  that  the  fame  ex- 
 tcndeth  fo  farrc  as  to  warrant  an  Image  of  God,  becaufe  howfoc- 
 uer  it  hatli  picafcd  God  to  appeare  at  any  time,  yet  hee  hath  giue  to 
 vs  an  cxprcflc  charge,that  we  prcfume  not  to  let  vp  an  image  m  any 
 fort  ormeaning  to  rcprefcnt  him.  Therefore  albeit  God  had  appea- 
 red to  .yihr.ihamintht  forme  of  a  man,whencc  the  Ifraelites  might 
 take  occafion  to  figure  him  in  that  fort,  yet  to  preucnt  their  fo  do- 
 ing ^<»/(rj  telleth  them,  as  before  hath  bene  fhcwed,  that  'thrjfiw  •  ^^'^  *^* 
 no  tma^e  m  the  day  when  the  L$rdefpake  vnto  them  in  Horeb  ont  cft/je 
 midfl  of  the  lire  f  that  they  might  not  serrupt  themfelues^  andmake  tht  m 
 agrauen  image,  the  reprefentation  of  any  figure^  the  /il^nrjfe  of  male  ( r 
 fcm.xle^^c^  Take  heedfiin'Cti,  ht^lefi  ye  forget  the  couenantofthf  Lerd  \,  verf.jj 
 your  God  which  he  made  with  yon,  and  make  yon  einygranen  tm-ge^  thr 
 likene^e  ofaiy  thmg^  as  the  Lordthy  God  bath  charged  thee.  Wliere  i;- 
 the  Ilraelites  had  beene  skilled  in  M,  Eijhops  diltin6lion  of  makinp 
 Images,  this  had  hindered  them  nothing  at  all,  but  that  at  the  fii  It 
 they  mightcaruc,  orgraue,orpamtGodinthe  Iikcuefll-  of  a  man, 
 becaufe  he  had  fo  appeared  to  Abraham,  or  aftcru-ardes  '^/rff  W/;  *»!'!''f7"/ 
 
C  Ph't'.o  Ixd  de  It- 
 
 iiyS  of  images. 
 
 oUgraue  many  as  this  hypocrite  fpcakcth,  and  I  abhorrc^arcpcatc, 
 bccaulc  he  appeared  to  ^<<»i//3lfointhcformc  of  a  man,  vndcr  the 
 name  ot  the  Auncient  cfdayes.  But  they  knew  not  this  kind  cHcar- 
 niiig  :  they  tooke  the  commaundcmen:  fimply  as  it  was  intended, 
 and  cherctore  perpetually  through  all  their  generations,  faue  oncly 
 gltZdclmZntc  vv  iicn  tiicy  fell  away  from  God,  they  held  it  vnlawfull  to  make  anie 
 ttv,piur>,iAmwdi  l^.^.^ac  vndcr  any  pretence  to  reprelentGod.  1^  they  had  vnder- 
 ijHam  Adf»iftt  TfiA-  itood  the  commandcmentor  God  as  A/.  ^i\,hcp  dcthjvndcubtedly 
 "tltfilZffdoZ-  ^bey  would  haue  left  fome  examples  of  domg  that  which  hec  I'ayeth 
 €ihum:pa>r^nt~  may  be  done,But  king  ^grippa  told  CaiguU  the  Empei  or  when  he 
 l'7m$L}»nt'Z  wold  haue  had  his  image  let  vp  in  the  temple  of  Hierufalem,*:  7.hfs 
 fMium  diorH^>  I  ■  Xemple  eucnfrom  the  beginning  neHer  admitted  any  Image  made  vpith 
 Tem'tr'uifiMcm  pn.  hoyidsybccaHfe  it  is  the  honfe  cjGod  :for  theworkes  cfpaty,ters  and  car- 
 g:u  atit  fingirc  nc  ^  gy.^  ^yg  f^g  imngcs  pf fenftbU  ^odsjfut  our  forefathers  haue  holden  it  a 
 re'sntjiri.  thirg  vnUyvfuUto  patttt  0r  car  He  him  thAt  is  inmfible.  Accordingly  the 
 
 forii.ctntcdf.   chrillian  Church  receiued  and  pradlifcd,  denyinethat«'G6ri'K;/^<7 
 
 hb..J.  Dtumwcir  ._     ;         -//  /  l      ]i  r 
 
 porenm  &  tnuifibi- 1  s  •0tthofit  padj/  andts  inuifibls^  miij  bee  defcribed  by anj figure^  as  Ort- 
 ^!nc7mCcnbZL  K'^*^  ^^^^^^>  **'  "^'^  '**  rtprefent  anyfignifcation  cfhiwy  as  1  obferued*  fro 
 tSufr*fea,\.  him  before.  Thus  The  cdoret/kith^  thztMoCcs^  i»firucled  the  lewej 
 muAJnfi'rmns  etT  f^^^  thcypjotildnot  at  aKy  time  attempt  tofrAme  any  image  of^od^fec" 
 nt  ttnunt  vnqmam  ffjg  they  haddefectte  no  Itkeneffe  of  him  :  th^t  they  Jhonid  notfet  vp  anie 
 t^nitr;cHm'llT  Im^ge  cf the  tnutfible  God^  In  like  fort  Clemens  .A  lexandrinHsiztitth 
 thetypifpecitm  mi-  \x,  downe  for  the  doftrine  oiMofes  which  he  faith  Numahy  him  in- 
 
 ntmividtrtr2t,&e.  /»       o     j  s       i     t>  i  i  •  /• 
 
 vt  nuium  imAgin'e  uructi'a  tauglit  tiieKomancs,?  that  wee  are  not  to  make  any  image  of 
 ttn^YMnt  muijiii  Q^a/iii(j  to  man  cr  any  other  thing,  bcecaufe  no  ryian  may  any  otherrvtfe 
 g  cUm.^Ux.  meddle  with  God  who  is  the  foueraigne  good  but  s.ndy  by  the  minde^  and 
 strcm.i.b,u^Hm»  therefore  the  fame  Clement  affirmedi  as  by  the  wordcs  of  the  Apo- 
 traditafitnt  tidm  lilc,  ^  Wehaueno  image  in  the  worldi  becaufe  in  the  creatures  there  is 
 Tui^blmv^a'^r  fif'thi'^g ^^<^t  ^^» reprefent the  image  ofGsd,  Bcccaulc  there  is  nothing 
 AmnAifmium  t/iat  can  reprefent  God,  therefore  they  admitted  no  imsgc  of  God 
 ^l^c'^'uT^  a"*  As  for  Af.  Bi/hops  goodly  dillinaion  of  painting  and  defcri- 
 ^mdt^R  opim,ur^>  bing,  it  is  no  other  then  the  Pagans  thcnirdacs  would  wellhkeof 
 "^[yl}»uZL  for  their  defence.  Hec  exceptetli  no  other  wife  againit  making  Ima- 
 viii licet ^tiingtrt.  acs  of  Cjod,  But  oncly  thc  fiiit  way,  as  the  Imsge fliould  be  vnder- 
 JHiUme'ffimHU  Kood  fully  and  to  the  quicke  to  rekmble  God,  and  in  that  fort  thc 
 ahrHmm  msr^dt  y^j-y  jjcathens  dcnicd  the  refembling  ofGod,or  making  any  Image 
 Yt'r^!tmMf,t,ji  ofiiim,ashathbeen£bc-cforefaid^  YcaZfwchcStoickeinthatre- 
 Drir,f<ncm*g,  ^pg£^  condemned  thc  making  of  Images  to  dieir  Gods,  as  CUmens 
 
 Mexan" 
 
^IeX4ndnnuti!i(6  fliewcth,  '  becAufe  nstUr.l  thAth  ecm^§$(n£icd  is 
 tferihy  ifthegpdsMovj  there! "ore  they  will  i.iy  to  A/JBt/htp,  that  hce  'z.„,<,f,\'t,r,\,'t 
 cannot  dtnic  but  that  God  iiath  appc:«rcd  in  the  hkeiitflc  ota  man,  '""f''/-^'-';" 
 and  rl.crctorcthat  noiJ)ing  lundcicili,   buttbataccoiomg  rotiiat»r.^«#^/fr.«. 
 apparition  rhcy  ir.ay  paint  tlxir  gods  like  men,  though  ihcy  know  ^J^'''^^  '■^'^*' 
 them  to  bee  otmoic  excellent  nature  then  cannc  be  hilly  cxprcflcd 
 thereby.   Yeaandifthcyaddeanic  ether thingthercto,  orvvorl'hip 
 them  in  any  otiicr  fliapes,  they  doc  it  not  as  to  refemhU  the  nature  cf 
 thegrds,  bnt  to  icade  mr/iS  Vfidcrfiayiding  ij [uchfimthtndcs  h. t»fome 
 beittrknirtledg^  cjthem.  They  la  forth  M-irs  with  helmc  tand  tar- 
 get &  other  complements  of  Hght,  e^p/Za  with  a  glillcring Crown 
 on  his  head,  and  bow  and  arrowcs  in  his  left  hand,    Aier curie  with 
 wings  at  his  fccte,  and  a  rod  or  mace  in  his  right  hand^  Cufid  blindc 
 with  a  dart  alio  in  his  hand,  but^  thefe  badges^  Taith  Philo  ludaus  ^f.^^'J^^^''-^ 
 AY!  cddidtt  the  IniAges  tojigmfie  the  bnefits  that  thefe godsyccldcd  to  mw^/imuUthrm 
 wnKkind  and  to  their  rvcrjhtppersy  or  othcrwile  feme  fpcciall  proper- ^^j|'^"'^",'^^/^-/«*j^ 
 tics  &  efFe6ls  feucrally  be  longing  to  eueric  of  the  m^With  the  lame  huDij>txh,k,tM 
 niinde  andrclpc£l  ihcy  iometimes  worlhipped  ;«f^//^r  in  the  hkc- ^JT"^'^^^"^ 
 ncllc  of  a  SwAi\,zy£fcnIapius  of  a  Scrpcnt,Ol^ercf<rie  of  a  Dog.P^w 
 ofa  Goatc,  ^pts  of  an  Oxe,  not  thinking  them  to  be  like  to  anie  of 
 tlicfc,  but  cither  for  that  they  were  faidcfpmetimes  to  haue  appea- 
 red iutfW)  likenencs,or  for  that  they  wold  herby  cxpreflc  iomwhat 
 that  >^^lcmorable  concerning  them,  Tobelhort,thcrcwas  no- 
 tlunglbabfurdinthcir  Idolaters,  but  they  had  their  Hieroglyphi- 
 call  and  Phyficall  interpretations  to  faluc  the  deuiccandpraibic 
 thereof,  and  therefore tJ^f.  Bifhophs^th  no  reafon  to  except againft 
 them,  beccaufcthcyprcfcflciohauc  beenelcdby  thefamercalons 
 by  wJiich  he  Icckcth  to  vphold  the  idolatric  of  his  ownc  part.    But 
 that  hce  may  fceme  not  altogether  without  authoritie  to  fay  that 
 whicli  hce  faith,  hccallcdgcth  vnto  vs  the  fecond  NicencCounccU 
 approouing  the  draw  trig  of  the  holy  Choji  in  fcrme  cf  a  Doucy  bccanfe 
 he  is  read  in  the  Gofpelljo  to  haue  appeared.  Where  it  Icemeth  to  mce 
 tliat  hee  flioulde  haue  done  much  more  wifely  for  himlclle,  not  to 
 haue  allcdgcd  that  record  at  all,  beecaufevndoubtedlyhis  Reader 
 mull  needs  thinke,that  it  is  a  very  bad  matter  that  he  hath  in  hau  J,, 
 for  defence  whereof  for  almoft  the  fpace  of  fiue  thoitfanJ  yearcs 
 from  the  beginning  of  the  worUi  there  is  no  example  to  be  foundJf 
 lie  luddc  cited  nothing,  it  might  haply  haue  bene  fuppofed  that  he 
 
 had 
 
11 6o  dflmAges, 
 
 had  notwithftanding  fomcwhat  to  dte,  but  no  mannc  will  imagine 
 
 that  for  his  proofc  hce  would  hauc  come  downc  ib  lowc  as  that 
 
 CounccU,  if  he  had  had  anic  better  auchoritie  to  reft  vpon.  But  the 
 
 milhapis,  that  that  Councellalfofaileth  him,  infomuchasitfayth 
 
 nothing  pofitiuely  for  the  drawing  and  pamting  of  the  holy  Ghoit 
 
 in  the  toime  of  a  Doue,  and  doth  approoue  thofc  fpecches  which 
 
 generally  condemne  the  refembling  of  the  Godhead  in  anie  forme. 
 
 A  relation  is  made  of  one  Sr»fr«x,  who  at  Daphne  tooke  away  the 
 
 Doues  framed  in  gold  and  filuer  and  hanged  ouer  the  fonts  as  in  fi- 
 
 guresofthe  holy  Ghoft,  faying  that  they  ought  not  to  vfe  the  name 
 
 of  tiie  holy  ghoft  concerning  any  fuch  forme  of  a  Doue.  Hereupon 
 
 Tharafms  readie  to  apprehend  cuerie  thing  that  might  make  for 
 
 iM«».i  ^a  <  ^^^^^^  Image-idolatrie,  anfwcreththus ;  ^  Jfthe  holy  Fathers  receiued 
 
 Siin  ntmmeftndt  doHfs  dedicated  in  the  name  of  the  holj^ofijhonv  much  more  is  the  hody 
 
 iliZ^l'fZaip^  ^f}^'  iW4f  »4r  fVordfeene  vpon  the  earth  in  a  body  to  be  receiftedimca.^ 
 
 trti  rtetferunt,     niug  the  imagc  of  the  body  of  Chrift,  if  they  did  hce  faith,  but  he« 
 
 YJltZT."/ry,  fiii't'^  not  that  they  did  it  lawfully  if  they  did  fo.  A  man  may  fay,  if  a 
 
 &tnterriitne*rfo  Popifh  Pricft  may  bcepcrmittcd  to  keepe  a  concubine  or  a  harlot, 
 
 m7£x'£rj"4«n^uch  more  (hould  it  bee  thought  lawfull  for  him  to  marrie  a  wife, 
 
 Epifc.ThejfDciAH  and  yet  doth  not  therefore approue,  thatitfhould  beclawfullfora 
 
 cTs'e7Hftoru'n»iiri  PopilTi  Pricft  to  kccpc  a  Goneubine  or  harlot*  And  that  the  Coun- 
 
 -iifi 'f'''  ^'^"^  ^^^^  ^^^  "°^  approue  it  as  a  thing  lawfull,  it  is  manifeft  by^Bb  nar- 
 
 fuftrtt^lm\um  Tatlons  and  authorities  which  they  doe  approue  and  allc^^ror  the 
 
 umfa"  ■'„'''■  m'"  approui^^g  o^  their  Images.  Ihey  alledge  a  Sermon  of  lohn  Biihop 
 
 tim-^t!pf!!^^7tZli  ofTheflalonica  containing  a  difputation  beetwixt  a  Pagan  and  a 
 
 f.'/r/^;^T'"  Chnftian,  where  the  Pagan  obieding  in  defence  of  their  Images, 
 
 iit»d»,*Htqit*fi-  that  Chriltians alfo  diu  make  Images,  not  onely  to  thcjr  :>aintS5but 
 
 J,';^^];^';,^*''';;^,alfo  to  their  God  :  the  Chriftiananfwcreth  as  touching  God  thus: 
 
 UFAtrufDiu  t     ™  The  image  ofCod^  I  mean:  of  our  Sahiour  lefus  Chnj^y  we  make  ac- 
 
 fiTr(u!/!ft£^!^u  <^^^diHg  as  he  was  conuerfant  with  men  vpon  the  earth,  not  as  by  nature 
 
 -vifitmcft  del  fatri  he  ts  Cjod '.  for  what  Itkeneffe  can  there  bee  cfCjod^  cr  whatfgnre  of  the 
 
 'fi^t'!Zn'iZ.t  vordeftheFdtherwhtchtswiihMtbody,4ndnct  to  beexprejfedbyame 
 
 ttre  quifrt  niHrM  Qjafc  ?  f§r  God(as  it  ts  Written  )  IS  afpirtt.  Becaptfe  itfeemedgood  to  the 
 
 aTi-ZuIut^ItrF^f^'^f*fi^^'^<>'^**'fi'^**'^  ^^i?w«  his  ene/y  begotten  Sonne,  that  by  the 
 
 tine  Dc!pdr4inc4r  ho/yGhcJ}  he  might  bie  incarnate  efthepureVirgine  the  mother  cfGod^ 
 
 humUntuuml*    therefore  wce  paint  hishumanitie  in  that  fort,  but  not  his  incorporaU 
 
 fAtit^epinriv,;;!,   Godhead»  Afterwards  out  oiLeontins  there  is  read  a  difputation  be- 
 
 "^'dJiuuZ^^'"  twixt  a  lew  and  a  CkifliaD,  the  lew profeiTmgto  bcclccue,  that 
 
 Chrift 
 
of  Images,  I  i^*! 
 
 Chriftc  is  the  Sonne  of  God,  but  that  hee  was  offended  to  Tec  Cliri- 
 ftians  contrary  to  the  commaundcmcnt  to  fall  downc  bccforc  Ima- 
 ges, and  the  Chrirtian  tlicrcto  anfwcring:"  The  Sc  rtpture  con:man~ 
 deth^  tkat  /#  God  as  he  ts  Gcdy  nojimilittidc  or  likc)iej[:JhA!l  bee  made,  vtcJuit^tft  ' 
 and  that  na  imaqePiAllhe  worjhtppedas  Qod'.but  the  images  yvhkh  thou  •^"'''"V  "^'J 
 Jeestaremadcto  the  remembrance  cj  the  tncarrtation  ef  lejus  Chris te  fim:i.iudv^nn,n,j, 
 ttphichhathy.-eldedpluatitn  tc  vs3Ht  the  Saints  images  doeitiltke  f<,rt  'JjI'^^ZZ'^jf/Z 
 fg»tfie  I  he  battels  ar.d  viEiories  of  euerj  of  them  again  ^  the  T)eHilLand  DiHm.hm-irta 
 the  yv^rld,    Againc,  it  is  allcdged  out  of  the  confcfi  ions  of  ccrtainc  'ZTmCZmufm^ 
 Martyrs, dius:"  tVe doe  not  kj formes  and  f japes  refemble  God  :heing  chriii:f*iufTun» 
 _fimfle  and  inccmprehe/ijib/ey   neither  hauewee  intended  by  »''t*f  rf»rfIp,'!.^„',^'J,''/"*„^ 
 yvfod  to  honcurihef^ibfiance  which  is  abouea/lfubjiancey  and  hath  htj  'llii*'i>u^n,iatH  ^ 
 being  before  beginning.  By  al  which  it  is  cuident  that  they  wliol)-  dil-  'ill'IZ'^um  Z* 
 claimed  the  painting  and  picturing  of  the  Godheadj   fothat  their  Cs'-'^todcmmUt 
 whole  decree  throughout  the  CounccU  procccdcth  oncly  as  tou- ,Vm't'I7»!l6*J.^i 
 ching  the  images  of:  Chrift,  P  as  he  rpasperfcH  man,  and  of  the  An  -  ^ri"^,^^^^"' 
 gels  and  Saints,  as  appcarcth  alfo  by  their  Synodall  Epiftle  in  the  «  LTJa  cZji. 
 end  of  the  Councell,  but  of  images  of  the  Godhead  they  decree  no-  -D'^'ncWr.^/i^ 
 thing.  Whereby  wee  fee  that  M,Bilh»pisim2noi  an  euill  nature  f>mpUx  exifie?,, &- 
 anddifpofition,  who  willtliusmake  a  bad  matter  worle  then  it  is.  ;;;;;;,7^^';:^f;;' 
 A  good  mind  will  make  thingcs  better  and  not  worfe,  but  whereas  -.;jw.;/4«^,;;,^m 
 the  Councell  was  bad  cnoughin  decreeing  worfhip  to  the  Images  ''[JjtrlS^*' 
 ofChrift  and  his  Saints,  he  makethitworfcthenitwas,  by  fathe--""/"^"»f'/'""*i- 
 ring  vpon  it  the  approuing  of  the  Images  of  the  holy  Gholt.    Wc  1Z'iZ{r!!^d4,'r0 
 fee  then  that  hee  hath  no  proofc  at  all  for  making  an  image  of  God,  ;"""'•    •^ 
 and  therefore  it  was  but  a  pcynt  of  indilcrction  in  him  to  tcUvs  in  Eff:*dc,ji*n.^ 
 whatmanncr  and  meaning  tliey  pifture  and  refcmble  God,   it  bee-  trtn.^tunmjci 
 ingallcadgedthatitisnotlawfullin  any  manner  or  meaning fo  to ;i,"/"^'  *"  *** 
 do.Asforhis  difcourfcofmotiucsthatcomcby  fight,  itfauoureth 
 oftliegroflcconcciptofail  idolaters,  who  cannot  endure  to  bcc 
 without  babies  and  puppets  and  no  longer  thinke  they  haue  a  G(jd, 
 then  they  haue  a  God  to  looke  vpon.    To  heare  of  God  or  to  read 
 of  him  in  his  word,  and  to  behold  him  in  his  workcs  it  is  not  fuffi-  ^ 
 
 cicnt,  but  by  an  image  they  rauft  ncede*  haue  him  (ctte  foorth  more 
 ncarely  to  fecdc  their  eyes.  5'urely  if  the  wifcdomc  of  God  haddc 
 thought  it  fitte,  that  wee  (hould  haue  learned  him  by  painting  and 
 caruing,  hee  would  not  haue  failed  to  haue  gincn  vs  inllruilioa 
 thereof.   But  fith  lice  hath  not  fo  uught  vs, yea  fith  he  btiitaught 
 
 the 
 
11 62  ofl^^l^i- 
 
 the  contrary,  and  condemned  them,  (as  bath  becnc  before  fhew- 
 cd)  who  haue  pretended  to  bee  inftruitcd  by  lu^ji  incancs,  what  a 
 fiiiiple  man  doth  CMaiftcr  Bi/hcp  (lie vv  himlclfc,  to rcalon  againft 
 God,  and  to  fay,  If  Angels  and  venues  may  bcc  figured  and  rcprc- 
 fentcd,  rvhj/  m^J  notfomeyrefcrtie  or  rSion  vf  Godbee  in  it^e  m^.nft^f 
 repre(cnscdih  limple  man  indeed,that  /lath  notleaincd  to  put  a  dif- 
 ference beet  .v:xt  the  creature  and  the  Creator,  nor  vnderltandcth 
 that  that  winch  is  y  eeldcd  to  the  pleailng  ot  our  curious  fancy  in  the 
 one,  yet  iriay  iullly  bee  condemned  ?s  a  wicked  prclumption  to  bee 
 attempted  in  the  other.  God  iiath  forbidden  to  make  anie  fimili^ 
 tudc  to  him.  He  hath  not  hmited  vs  any  meaning  wherein  wee  may 
 do  it.  What  is  it  but  wilful  contempt  in  vs  to  fay,  tiiat  in  tliis  or  that 
 meaning  wcc  will  doc  chat  which  hcc  hath  ablolutely  faid  wee  ihall 
 not  doc  ^ 
 
 S^W.BisHOf, 
 
 The  fir f  feint  then  heeing  ehtained,  that  fkch  images  cfGodmayiee 
 m^de  :  lc«metothefecor.<i  ;  jhatallbciy  V.Burctm^ijbeepUcedm 
 Churches'.whtch  Iproue  byiheargftment  thAt}A.V,n^^ideforot<rfirfi 
 ^bieSifon.  In  Solomons  tc mpie  were  ert^ied  Cherubtm,  nhkh  rvert  /- 
 wages of^ngcls^  on  the mercte  feate^  vehcre  Gcdrvas  wcrjhtppedy  And 
 VponthervaUcs  find  very'docres  cfthe/amepn:/fred.  To t hts  M«  P.<r»- 
 fwerethy  that  th:j  were  ercHcdhy  fpectallctimmAvndtntentfrtm  God, 
 who  prefer ihfth  the  very  forme  ofthtm^  and  the  plaice  vfhtre  theyjho^tld 
 befet^  arMhtrhy  Moles  h.^d  a  v^mrrant  tojn^ks  thetnjet  themjhtw  the 
 tike  warrant  for  their  images  yif  they  can. 
 
 Secondly, {/auh  he/.j.'  (^berubswere  fUcedin  the  mtfl  inward  pUct 
 •fthe  Temple^  andfo  were  remonedfrcm  the  fight  of  the  people^  andtht 
 Cheru^JS  vctthcttt  the  vailcy  though  thej  were [eene^  yet  were  they  not 
 worpjipptd, 
 
 Kc^h.This  miiKs  wits  were  gone  a  wool'gathering^whenpropofingts 
 himfelfe  the  (fherubs  crcBed  in  ScLmons  7  emd: ;  he  anfwercth  of  the 
 Cherubs  made  by  Mofes  ?  yo.  y;.ir:s  before  ',  a  moH  gro^so^er-ftght 
 Mndalhurtt'fuiljhifi  ;  bnt juch ds mendefpirately defendingvn'rnthesy 
 mnft  r.eed:s  vfe.  For  if  he  hadunfwereddire^ly,  he  h:id  not  h^da  word 
 to  fay  '.for  neither  did  Cod  pre/crib^  fhf  forme  cf  them,  norgme  any 
 
 fpecinB 
 
of  Images.  115. 
 
 jpeciailcimmandcment  t9  Solomon,  tomakf^ndere^anyfuchChe- 
 rHhsyds  he  th.xt pUafeth  to  red^c  the  (^hapter  ^>ij fee  y  and  there  they 
 vterepUcednot  onely  in  the  wrv^rd^bnt  aifo  in  the  OHtrvard parts  of  the 
 Temple  y  vp  on  the  r^^les  and  very  dotreSfthat  they  might  befeene  of  all 
 the  people :  vfhich  lWfinding,fltttedfr9m  thence,  and  dtd  fiie  vnto  4- 
 n»ther,i»hichhca$4feitjpake*f  Chernifs,  hee  thought  would f erne  t§ 
 blind  his  fimple followers. 
 
 Mofcs  indeede  had  ah  expreffe  precept  for  the  fnaking  of  them  as  heo 
 hadfor  thecttrtdines  and  CMrtatn-rodSf  andeuery  particular  belonging 
 totheTdbernacle.  But  Solomon  wtthout  4ny  Jpeciall  commMndement 
 cut  of  his  high  and  hely  wifdeme ,  vnderjiood  that  hee  might  moji  Ltw- 
 fully  4ind  laudably  imft Ate  that  heMuenlypatterne  of  Moics:  Andastha 
 budding  wAsfdrre  morefumptuous  And  flat  ely ,  fo  in  the  number  and 
 quantitie  ofpi^ittres  exceeded^  whichiiAfufficient  inJiruilionandwAr" 
 rant  for  all  men  after  his  dates  to  make  audfct  images  mthe  Church, 
 -kAndthis finally  M.PcrkmsfeemestogrAuntjwhen  hefaieth,thatthefc 
 Cherubs  without  the  veiU^were  there  1 0  befeene  J)  ut  not  to  bee  worjhip^ 
 fed:fo  that  wee  haue gotten  oneflefpe  further,  thai  ImAges  m Ay  not  on- 
 iybce  made  ,  but  alfobeefet  vp  in  the  churches ;  which  is  fortified  by  the 
 tefUntonie  <?/'Tcrtullian,  in  the  place  cttedbef or  e:where  hee  faith,  tha^ 
 *ur  SAuiourwAsptliuredvpoH  holy  Chalices,  which  were  vfedat  the* 
 xAltars  And  of  Sozomenus,  who  witnejfetb  that  our  Saut^urspt^urc 
 »AS  tAken  into  the  church t 
 
 S. Gregory  Naz.  *  ntdketh  mention  of  images  in  the  church  ofDi^  *Epiit.i^g, 
 ocxfarca,  trtmmedvp  byhimfelfe. 
 
 SaintB^^iX  *  pointeth  to  that  holy  mans  fiBure^Jiandmg  i»  the*or*x  inBarl» 
 thurch. 
 
 Damafus  *  Jhewes  how  Conftantinc  in  the  church  ofS.lohn  La-  ♦m  yka  $iiu«« 
 Ceranc,  ere^edafiluer  Image  vnto  our  SAUtour 
 
 Saint  Chryloftorac  in  demonftrac.quod  Clinftus  CitDeus.^nd 
 S»  Aug*  do  teach, that  the  CrojfewM  on  the  holy  Tables,  atidv/edatl^^^y'  * 
 eill holy  funH ions.  ^AndthereAfonwhy  tmaget  ^ould principally  bee  fet 
 in  churches,  is  very  f  regnant,  for  where  fliould  holy  piElures  of  holy 
 men  be  more  properly  heftowed,  then  in  holy  places  :  and  the  church  be- 
 ing A  refemblance ofheAHen^as  S.Paulc tCAcheth*  )is  mcfl  conuenient-*  Heb .^ 
 fy decked  vp  with  Images:  the  reprefentationsof  heauenly  creatures: 
 t  hat  mf  n  entring  into  that  holy  place  ^m.iy  by  the  view  and  confidera- 
 
 Eett  »»•* 
 
1 164  of  Images. 
 
 tUn  rf fitch  M  ht4Henl)Jhew^  retire  their  minds  fiom  worldly  Imfi^ 
 
 neffe,  and  lift  themvp  vnto  the  fonerai^e  MonnrchtfbothbeAHen 
 md  earth . 
 
 R.  A  is  JB  o  T  * 
 
 There  is  fbme  wit  in  gathering  wooll,  but  M,BiJh»p  fpendeth 
 his  time  in  gathering  mode ,  and  therein  is  httle  vrit.  For  iome  co- 
 tour  of  fettingvp  their  idols  in  Churches  to  bee  wor/hiped ,  they 
 fullfimply  alledgc  the  Chcrubins  that  were  fetvpinthe  temple 
 which  5«/ow#«  built,  which  AI.BtJhop  (skh  vfcrctheims^esef^H- 
 W//5  and  that  they  did  reprcfcnt  the  Angels  wee  will  not  deny ,  buc 
 fc/g'c^-z"^*   T'f^h/it /haps  they  wcre^  no  »g^»taith  lefephns^  can  coieSlftrejr  affirmc 
 chtr:Aic*eSigits  any  thinj^*0\is  Enghfh  tranllation  rcadcth  on  where,  that  they  were 
 VmtitlTJ^llu  ^  Itkf  childreH, hvLtby  the  teftimonie  oi lofepus  being himfelfe  an 
 ftuavtUUqui .  Hct)rcvr,it  appcareth  that  that  fignification  of  the  Hebrew  word  is 
 2.    r.,.i«.     not  certaine,and  the  fame  word  being  no  where  elfc  found  in  the 
 Hebrew tcxtlcauethitthemorcdoubtfull  what  conftruclionmay 
 be  made  of  it .  And  the  doubt  is  fo  much  the  greater ,  for  that  in  the 
 vifion  of  E^echf  el  there  is  exprclly  noted  a  diflPercnce  betvixt  the 
 c  Execk.ioj4.  Afjjcc  of  a  Gherub^and  the  face  of  a  man,  -  Euerybedfi  (faith  he)W 
 /  fenre faces,  the  ^rjfwoi  the  face  cfa  Chcrnbt  thefecondwoi  the  face  if 
 Aman.^c.  But  to  let  that  paflcj  to  the  ohic&xon M,VerM*ns  an- 
 fwcrethjthatthofc  Cherubins  were  ere6tcdby  fpcciallcomman- 
 demcnt  of  God ,  who'had  prefcnbcd  both  the  former  of  them,  and 
 the  place  where  they  ibould  be  fct,  and  thereby  Mofes  had  warrant 
 to  make  them,which  they  hauc  not  for  their  Images.  Here  CH.  Bi- 
 (hop  allcdging  that  MiVerkinspropcJlna^  to  himfelfe  the  Cherulfins  e- 
 retiedtn  Solomons  temple, anfwereth  of  the  (^herubins  made  by  O^^ofes 
 5fo.^,f/«^tf/^^r<r,fallcthinto  a  great  rage,  and  cryeth  out,  amoji 
 groffe  ouer^ght  andfhamefHllJhifttbHtfuch  (laich  he)  as  men  defperat- 
 iy  defending  vntruths  ntuji  needes  vfe  5  and  if  he  hadanfwered  dtreRlj 
 he  hadnot  had  award  ta  fay.  Now  who  would  thinke  that  fo  wife  a 
 man  would  take  fo  great  paines  tobeewray  his  owne  ignorance 
 who  would  thinke  that  in  fuch  heate  he  would  charge  another  man 
 withgroffcouerfightjwhcnhc  himfelfe  doth  fo  groffely  oucrfee 
 himfelfe?God  commaunded  Mo/es  to  make  the  Arke^and  the  pro- 
 pitiatoric  or  mercy  (eatc,  wluch  was  thccoucr  of  the  Arkeaccoxr 
 <}ing  to  the  falhioo  th^t  he  luid  ihewed  him.  Wichali  he  appointed 
 
Il6)  Of  Images. 
 
 him  to  make  two  Cherubins,onc  ai  the  one  end  of  the  merqr-fcat, 
 and  the  otiicr  at  rhc  other  end,  fo  as  tiiat  with  their  wings  ftrctched 
 ouCjthcy  iTioId  coucr  tlic  mercy-lcatc. Which  done  he  laith  ^  There  ^^*°^'*i'  ^  »• 
 »////  iUcLtremjfelfc  vnte  ihce^   ar.dfrcm  aboue  the  mercy-fe^ite  bee 
 twecMe  the  ti¥0Chcrubir,i  which  Arc  vponthe  ^rke  of  the  Jeftimonie 
 1  wtll  tell  thee  f.llihtngeswhich  I  wtllgine  thee  in  cvmmaundement  vnt0 
 the  chtldren  oflfracll.   According  to  this  comiHaundcment  UVt:»fes 
 didjbut  what  wis  done  with  thole  Glicrubmi  which  Mofes  let  vppc 
 it  is  vnccrtainc:wiKtherby  the  enemies  taking  of  the  Arke,afmoft 
 Jikcly  it  iSf  they  were  taken  away,  or  whether  they  fitted  not  the 
 place  of  the  temple  where  they  ihould  ftand,  the  Tabernacle  and 
 tiirniture  thcrcot  being  before  made  portable  to  bee  remoued  from 
 place  to  place,  Howlocucr  that  were,  this  is  certaine,  xh^tSc/omon 
 by  vertue  of  the  fame  commaundenaent,  and  to  obfcruc  that  which 
 by  Mtfes  was  prefcribed,  made  two  Chcrubins  to  ftand  in  the  fame 
 place  as  the  other  did,and  to  the  fame  vfcThc  workc  therefore  be- 
 ing finiftied « i^ng  Solomon  and  all  Ifrael  being  ajfemi>led  together ,  the     ^^ 
 Triejls  brought  the'^rke  of  the  cot4e>tant  of  the  Lord$nt§htt place,  int»  ' 
 
 the  oracle  ef the  houfey  themofiholyfUcCj  euen  vnder  the  wings  of  the 
 Cbert4btns  :  for  the  Cherubinsjlretched  out  their  wings  otter  thepUct 
 w^the  ^rkeyflfidthe  Cherubtns  coHeredtheArke*  Inafmuchthcnas 
 God  had  by  the  law  directed  in  vviiat  fort  this  ihould  be  done,  S«- 
 iomen  needed  no  further  fpccial  commandemcnt  for  the  doing  of  it, 
 but  had  trefpaflcd  againft  God,if  being  appointed  to  build  a  houft 
 vnto  God,he  liad  not  done  it  according  to  fuch  rules  as  the  law  be- 
 fore had  limited  for  the  doing  of  it  :  fo  idle  a  fanae  is  it  which  kM. 
 *BipJop  here  dclmcreihjthat  out  of  his  owne  hich  wifedome  onely  he 
 thought  it  bwful  for  him  to  imitate  that  which  Mofes  had  done  bc- 
 f  ore,and  confequently  fo  vainc  a  cauill  is  it  which  hee  vfcth,  that  the 
 obiedionbecingmoouedofthe  Cherubins  made  by  5<>/#fwc»5  lM, 
 Terkms  anfwercth  by  the  commandcment  thereof giuen  to  CMofes, 
 when  as  tlicrc  was  the  very  fame  refpeft  of  both,  iinA  Solomon  re 
 ncwcd  them  by  the  fame  tommaundemenr,by  which  Mofes  at  firft  ^.iKy',xLl*,tr' 
 made  tlic.Now  tiitfc:  .Chcrubins  of  which  the  qucftion  is  Ipecially  ^'f''"  '^^' 
 nioued,werc  crefted  in  the  moft  holy  place,  whether^  as  the  chriftian  I^l'/^^^r^rrr'^ 
 faith  to  the  lew  before  fpoken ot in  the  a .Niccn coiiccll,  ^it  rrasgra  [TZ' umi^'^** 
 ted  to  no  mortal  man  to  haue  accejfe^  but  onely  to  the  high  frieji,  ar.d  tlj^t  n.. 
 9n(e  oitly  w  theyet^re,  }ea  and  there  vas  alio  S  a  vt'Ue  dr^mne  before  to  f  ch?oD^''.  j  4! 
 
 Eecc  2  make 
 
1166  of  Images. 
 
 make  afepanUien  htmxt  the  holj  fUce^  and  the  mof  hotyy  fo  that  no 
 man  had  the  fight  of  any  thing  thcrcin.Vcry  fallly  therefore  &  vnho 
 neftly  doth  M.  B^  dcalc  to  cotound  thcfe  Cherubins  witli  the  reft  as 
 touching  their  place,  and  generally  to  fay,  1  here  they  were  fUced 
 not  onelj  in  the  inrvfird^bHt  alfo  m  the  outward  farts  tfthe  Temfle  vpoH 
 the  wades  and  very  doreSi  that  they  mtfJH  be  feene  of  all  the  people  y  ic 
 being  euident  that  tiaefc  were  Deucr  to  bee  Iceneof  the  people  nor 
 of any^  faue  oncly  the  high  Prieft,  and  confcquently  were  fuch  as 
 can  giue  no  warrant  at  all  to  fctting  vp  of  Popilh  images.  A  s  for  the 
 reft  of  the  Cherubins  which  the  text  mentioneth  they  were  of  other 
 fort,  wrought  in  the  curtaincs,  and  feeling  of  tlie  wals^and  vpon  the 
 dores  and  vclTels  oncly  for  garmlTiing  and  beautifying  the  workcs  , 
 but  Cherubins  that  were  ftanding  images  there  were  none  but  only 
 
 h  %  Chro  ?  14  ^'^°^^  ^'^°'  ^^'^  "^^'^^  ^^'  ^^^  '"°^  ^^^y  P^'^^  ^^^  ^  wroHght  with  Che 
 iK'ii  $  s :«.  *  fftbi^^y  the  wals  were carnedwith grAHenfigures ofCheruhins^palme 
 k  Ver.?f !  treesy  and  other  grauenfiowers  l  ^  the  deeres  alfo  with  the  like}  the  bafes 
 
 iCap.«.zy.  vvhereupon  the  caldrons  were  to  ftand  vjcrc grafted  in  the  burden 
 »/th  Lions yB His i  and  Cheruhins,  Here  it  is  plaine  then^  that  the  Che- 
 rubins were  of  no  other  relpeft  or  vfe,  but  as  the  figures  of  palmc 
 trees,  Pomgranats^  Flowers,  Lions,  Buls,  and  other  fuch  like,  not 
 inanyfortforexercifeofthe  deuotion  of  the  people,  butonelyfor 
 the  adorning  of  the  houfe.  Yea  and  to  thcfe  alfo  the  people  hadde  no 
 acccffe  within  the  houfe,  being  prohibited  to  come  any  further  then 
 to  the  dore,  neare  to  which  ftoode  the  altar  to  which  they  were  to 
 tender  their  facrifice,the  Prieft  receiuing  the  fame,  to  do  with  it  ac- 
 cording to  the  law,  but  they  themfelucs  might  not  go  in.  There  wa» 
 one  part  of  the  Temple  which  was  called  ""the  hslypUce^  into  whicli 
 Sjbl^iV.  ■  ^  the  Pricftes  and  Leuites  ordinarily  went  to  performe  their  ordinaric 
 Icruice  .*  another  part  was  called  th:  mo^  holy  place  into  which  oncly 
 the  high  Prieft  went  once  a  yeare,  and  thefe  two  parts  are  moft  pro- 
 perly called  "  the  Temfle y  in  which  Solomon  beeftowcd  all  that  cu- 
 ftLuk.L2[.  riofitie  of  worke.  But  without  thefe  was  the  vaft-roome  into  which 
 the  people  reforted,  where  they  waited  <*  m  'Prayer  wiiilcft  the 
 Pricftes  performed  the  feruice,wherein  they  were  accuftomed  to  be 
 taught,  and  our  Sauiour  Chrift  and  his  Apoftlcs  preached  vnto 
 them,  going  alfo  in  generall  vnder  the  name  of  the  Temple,  yet  not 
 hauing  in  any  (brt  that  glorious  beauty  of  workmanfhip  that  the  o-  . 
 thcr  parts  had,  cither  can  M.BiJhop  tcU  vs  of  any  Cherubins  iherin^ ; 
 
 Seeing  j 
 
 *Ver.ia. 
 
OflmAges,  \\(^ 
 
 Scciflgtiicn  there  were  no  (landing  Chcrubins  in  SaUmms  tcispic 
 but  ondy  two,  which  were  wholyrcmooued  out  of  fighr,  and  the 
 reft  had  no  other  vfc  butondy  the  fame  as  the  figures  of  Lions, 
 and  Bulles,  and  Flowers,  and  Falmc  trees,  and  fuch  like  and  of 
 dead  men  there  were  no  images  at  allj  not  of  KAhr^ham ,  Jfadc  U- 
 €ohy  or  any  other,  wee  fhould  thinkc  that  that  temple  yccldcdi  fo 
 fmall  grace  to  Romifli  Idols,as  that  like  VAganihcy  muft  fall  cothe 
 ground  and  brcakc  their  necks,  vnlcfle  there  befome  better  meant 
 and  helpe  found  for  the  vpholdingof  them.  Asfor  the  vfc  whereto 
 S4/(7ii9c» intended thofcworkesot his,  who  is  there  that  maketh 
 qucftionofitJ  Whodoubtcthbutthatbycurioiitie  oflmageric  of 
 caruing  and  grauing,{ind  painting,  men  maybeautifie  cither  the^r 
 houfes  or  their  Churches  in  tlie  like  fort  as  hce  did  ?  Yea  OH,  B^ip 
 well  knowcth  that  wee  doe  not  thrufl  Images  wholly  out  of  our 
 Churches,  becaufc  wee  haucin  fFeJlminJiery  in  Tduls  ,  and  com- 
 monly in  the  reft  ofcur  Churches  throughout  the  land  many  ima- 
 ges of  our  deceafcd  Kings  and  Qucencs,  of  our  Nobles  and  States 
 higher  and  lower,  U'liich  we  prcfcrue,  and  addemorc  to  them  from 
 day  to  day.  We  determine  nodiingabfolutely  againfi  Images,  but 
 we  determine  agamft  images  in  cale  ofluperftition  and  idolatry  or 
 in  perill  thereof.  Take  away  the  feare  of  .lupcrfticion ,  and  againfl 
 images  or  pidurcswc  lay  notliing.  If  therefore  fomc  of  the  Fathers 
 notiearingor  rupe6ling  that  heathenilliabhomination  would  get 
 £lace  in  the  Church,  were  more  fecure  in  this  bchalfe,  and  doubted 
 not  to  adorne  their  Churches  or  other  places  withpi6lurc5  d:  ima-  ^rinui  itpuK 
 gesofChnft  and  his  Apof^lcs,  of  Saints  and  Martyrs,  wee  wonder  ftuM.  fvctdAmt 
 not  thereat .  but  yet  how  rare  a  matter  this  was,  may  appcarc  by  the  ^f,^r!rl^'.jlTti » 
 pooreftorc  of  examples  ihiX.  My£tjbr.p  bringcth  tliercoK  That  of '""/"''*"*""'''' 
 Tenulltan  was  onely  P  a  pi6lure  vpon  the  chalice ,    of  a  fliephcard  K'-i-r/'-i* !•' 
 caryinghis  loll  fhccpcvpon  his  fliouldcr,  as  in  figure  of  Cluift  fee-  "^y^"'  "^"/^ 
 king  mankind,  &  rccouering  him  to  God,  of  which  kind  of  pidlure  reucu  j 
 no  man  maketh  any  Cjucfticn,  Thcfccond  example  is  of  the  image  ^/'^^J'^^^''^;^ 
 that  ftood  in  the  ftrect  at  Ccfarea  Phillippi,whicli  in  thetimcofi«- /?.-«..««« ««iyf-x 
 /m«  the  Apoftau  was  broken  in  pceccs  by  the  Pagancs  ,  and  ihcZtyr't'f'IjC^ 
 Chriftians  '^4O0kevpthefragmc^Jts  thereof  y  and/et  tt  in  the  ^hunhy  runt. 
 Crf^orteKA^Mttze?ie  mcntioncth  ccrraine" '  images  in  the  Church  ',o-'\!^**«/m^'/f 
 ofDiocaelarca,  but  what  they  were,  or  whofe  they  were  it  appea-y"'"'  dtijc^ftwr 
 rcth  cot,  but  by  his  wordcs  of  trimmm^^  not  tiic  in-ages^but^"""'**^'* 
 
 £eee3  the 
 
n6S  6f images, 
 
 ^'ulUHL^^mn*^  ^  the  Church^iti^^wcththzt  they  were  onely  for  the  ornaincnt 
 n*jitMimiHt»  tx»r  tiiCFcof.  ^^i/fl'oncly  iticiitioncth  an  image  or  pifture  that  did  reprc-^ 
 Vsijifofat^'d,    fent  tlie  '  burning  of  tlic  hand  of  'BArlaam  tlic  Martyr^  more  Uucly 
 mMriMm.^hiho    fccfoortli  then  he  could  by  words  declare  it ,  of  which  kind  M  'Bt- 
 'iZlTrH^Tulrty^fifop  iiiay  fee  many  in  the  ftories  of  our  Martyrs .  rhcir  Pontificall 
 tuivhui»fitAt~  isbutabaftardwitneflc  and  of  too  late  yearestotcll  vs  what  Co«- 
 fiS^^l  Jii  ig^Jiantim  did :  he  muft  bring  vs  better  proofe,  or  elfe  wee  beleeuc  not 
 '^r^vlTdlTrf'-  ^^^  which  he  reporteth  by  it,  though  to  vs  it  bee  nothing.  The  laft 
 TJi^&c".     "'^  inftanceoutof"  Ci5>7y^7?»«»<?and    .^«/^w  ('though  that  out  of  ^«- 
 ir^^^^JchZ'fi'^^'^'***^''  be  a  meerc  forgerie  j  conccrncth  onely  thefignedf 
 ^Mfit  Dcu4.  In     the  Croflc  vfcd  at  the  Sacrament  as  before  was  faid ,  not  any  itan- 
 iTJrTfic*/iJl'rA^^g  image  either  of  the  Croflc  or  of  him  tiiat  was  crucified,  and 
 wnnf*,inf*c,rdotu  thcrcfore  is  wholy  impertinent  to  the  matter  heere  in  qucftion, 
 TurZ['utT»rf*  HerebythentheRcadermay  luppofethat  the  vfc  of  Piaures  and 
 *tcMfiy'*'-yft"lmAgc5  in  the  Primidue  Church  was  not  great,  butfpecially  of 
 «'^T?«>!rf*/4«athofelVandards  whereof  our  q^iieftionis principally  intended, and 
 t,ri^.c^m,rA  by  which idolatric  hath fpecially  bcene  committed  ,  inafmucii  «» 
 9*ru[*erdmtnu  cherc  are  io  tewe  certaine  and  pregnant  examples  thereot  to  be 
 **Wi(r''*%o-  ^^^^'  ^^^  whetlicr  it  were  greater  or  leffe,  experience  hath  (incc 
 K  chap.r  j\.     taught  vs  to  mifdoub  t  that  which  they  mifdoubted  not.  Wee  hauc 
 ;;;i''|;;^^gf;^' found  it  to  bee  true  which  the  author  of  the  bookc  ofWfcdomc 
 htnir^htUfMimi  (aith,  thit  J  tmagfs  MKc 4/H~trf  to  the  feeteof  thc  vttivi/efiXid  that^  tht 
 ftlcJnUb^&VmJ^i^^ ''f^f* ^^^^'fi'^^^hvp the d^       ofthetgH0r4Hty/o  that  heeis  in 
 *M»Unt\bM  *tttn-lg}icxvith'thef0r7tfethathathnoltfeyeu€nofa  d:ad  tmttge^  When  they 
 Ltl7w*l!imi'tT'  ^^^  honorably  fet  vfinpUces  Mlofty  faith  S*  ^ujih^that  thej  may  he  be- 
 n*mmem\,ror»m  (jgi^,f^gfffjgyj  pf^^ylyjg  and  ojfert'^g  vntoyheftt,  euen  by  th:  very  ferny 
 i,utnf!nf^t!i  ^Vx  bUn:e  ^f  lining  msmbers^ndfenfesy  Albeit  thtj  befencelejfe  and  witheut 
 *nn^m*flmmn  vx  ^^^'^  '^  '"^  ^°  '^^'^  vfcake  tttinds^  AS  that  they fe  erne  fbe  aline  And  to  tak^ 
 vinertac  ipirare  breath,'^  Ih.'/i^ji/ttHdrofthefoirmf,  hithhid^zinc  J  And Jmjtatifn  ef; 
 u'lT"*\r  ,.^th!  frame'  of  tht  members  leadethanddrAweth  by  an  infirmiiie  ofaffe- 
 Ducit  &  infirma  clioH  thf  J¥^af^ heArts  ofmgn :  andwht  wtrlhtppeth  or  prAjeth  behol-  , 
 ^J'f*"**^'^*/f  dina.animigfy  biitheisfoaff.'BidyasthAt  hre  thinhth'the  fame  heA- 
 m»rtni:it»tf»rm4  reth  fjim^  andhypnth  that  that  which  he  defreth  /ball  ihsr.^by  bee  done 
 i^tr^^Zluu-f**"  ^^■^*-  Hauing  then  found  this  by  experience  to  bee  true,  we  arc 
 *»ft^<iji>:  &f»^  carefull  to  fhannc  all  the  dangeroffuch  fuperftitton,  aud  therefore 
 JSn^?«X7'^»-  ^'^*^'"* ^^  ^^^  Images fubie6l  to  fuch abufe,  as  inthe hands  of  Po- 
 utUr^m !^mn*,>  pifh ilccufants,  wc  dcfaccand dcllroy  them  ,  and  othcrwife  that 
 £^^x4i2w,>i  there  may  benooccafioaof  fuchabufcjwcccfch^wand  auoidetHc 
 
 £:ttiog; 
 
OflmAges.  Ii6p 
 
 fttting  vp  of  the  like  as  haiic  bene  vfiially  worfhippcd  amorgft  the, 
 chuliiig  rather  to  garnifh  our  Churches  w  ith  f  entencci  of  Scripture 
 or  vs  ith  lucii  Iniagcnc  as  Sokmon  did  the  tc»nplc,wherof  there  may 
 bcnodaungcrjCiicnwith  glorious  (landards  and  images  of  men 
 fvhich  may  againc  gtuc  occaHon  of  i^umbh'ng  and  tailing  to  the 
 weakc  mmds  of  fimple  and  ignorant  (ncn«As  for  M^BiJboftt  reafon 
 vvhy  images  of  holy  men  lliould  be  placed  in  Churches,  it  ftandcth 
 vpon  fo  fickle  ground  as  that  it  mud  needes  fiall.    He  alledgeth  that 
 the  Apolllc(/3V^.p,  jmaketh  the  Church  to  be  ^  refewhUhce  cfhed- 
 uen.  but  that  which  the  i^poftlc  there  faith  is  not  of  our  Churchef, 
 nor  can  be  drawne  thereiOj  but  is  fpoken  of  the  SdnB^fanncrum^ 
 the  mejihtljfUce  of  the  temfletfHterufiilemy  into  which  oncly  tiic 
 iigh  Priclt  entrcd  m  hgure  of  lefus  Chnft  once  in  the  ycaxCyTvheriy 
 (laithhej<:  tkf  hcljChcJi  ftgmfiedythat the  wayirttothe  hvljefi  •jaUy  cHeb^j; 
 (that,  is  into  hcauen)  ypAs  not  jet  ofenedy  jvhu:^  as  jet  thejvjl  taktrna^ 
 ciewaiJiArMrg,  Hence  then  we  argue  again  ft  iW,^//fc<7/»  out  of  his 
 owne  grounds,  that  feeing  in  the  nicll  holy  place  of  the  temple 
 which  wasindeed  the  refemhlance  of  heauen,  there  were  admitted 
 no  images  of  holy  men ,  therefore  in  cur  Churches  though  they  be 
 granted  to  carric  a  rciemblance  of  hcauen,which  he  cannot  proue, 
 yet  It  followeth  not  that!  mages  (liculd  bee  admitted  tohaucany 
 place*  Ycaandthcvlcofour  Churches  is  not  for  gazing  and  ifjH 
 nng,  but  for  prayer  vnto  God,  for  hearing  ofhis  word,  and  recci- 
 mngof  the  SacramentSjto  the  deuction  whereof  the  n}ir.d  doth  the 
 lelTe  beftcw  it  fclfe  when  it  is  auertcd  and  wiihdrawne  by  the  bufi- 
 neflc  of  the  eye.  And  fith  in  the  outmofte  Court  alfo  of  the  Temple 
 whithcrthe  people  rcfortcdjthis  hcauenljPjew  oiM.BiJhcpswSiS  al- 
 together wanting,  either  we  muft  condemnc  the  wifedome  ^  dif- 
 cretion  of  him  by  whom  the  temple  was  built,  or  elfc  wee  muft  to- 
 ie6i  this  dcuicc  as  fantallicall  &  childifh ,  to  which  ^W.  'Si/hop  afcri- 
 bcth  the  reth  wg  of  our  mirdsfrcm  worldly  buftrtejjc ,  ardiifttttg  them 
 vp  to  gcd.  Nay,imagcs  fcrue  not  to  lift  vp  the  mind,  but  to  dcprcfl'c 
 itand  kccpeitdovvnc,aodthis wasone  fpeciallareument  whereby  ^-y*fs'»>ff^' 
 die  Father  impugned  the  J  mages  of  the  P.igans,«»  for  t  rat  by  the  f^,^..,:^^^.  m/*^ 
 eye  they  held  the  mind  doating  &  dreaming  vpon  an  Idoll  here  en  [!"7.!1'^'^  j'*' 
 .earth,when  by  fpintuall  contemplation  and  dcuotion  it  fliould  bee  D,mtr.t.L'e*»t, 
 gifted  vp  to  hcauen:fo  ill  hap  hath  i^.^.t  hat  he  can  fay  nothmg  for  -"/'Wi-'^*^ 
 Popifh  Images  which  hath  not  bene  before  impugned  in  Pagan  I- 
 
UJf,  OflmAies 
 
 ^#     W.  B I  s  H  o  F* 
 
 Not*  let  vs  ctm:  to  thofe  two  obie  ^inns  oflA,  P.  which fetmfs  to  ^e- 
 si^tinfi  the  creBton  of  ifffntges  in  church ffs.  Thefirjiis  out  of  the  coun-^ 
 *  tell  <?/ Ehbcris  cap,  3  6,  which  commmndeth ,  thmt  nothing  [hould  bee^ 
 
 painted  on  the  wals  of  the  churchythdt  was  adored  of  the  peepie» 
 
 Anfw*  That  iftht  cowicelljpeake  of  the  im/ige  ofgod^inwhich 
 
 fence  M.P  ♦  citeth  it  and  the  word  (adored)  doth  infinnate  )  then  it  may 
 
 bsefaidjthiit  the  councelltHhibtteth  that  fort  of  Gods  images  which  are 
 
 made  to  expreffe  the  Saint  nature  I  tfithe  extended  vnto  all fortofi-* 
 
 mages^I  anfiver^  that' they  were  forbidden  to  bee  drawne  vpon  the 
 
 church  wallet  but  not  to  befetinTablesvponthealtar^orinany  other 
 
 place. The  reafon  is  beecAufo  that  conncellwas  holden  imtimeofperfc-* 
 
 sjttidniOsappearethby  the  twenty  fifth  canon  of  it :  and  then^  if  the  per- 
 
 fecutors  hadfound  out  theplac  t  of  their  affembly^  as  thej  often  didy  thofi 
 
 pi^Hrcs  mufi  needes  either  haue  bene  d; faced  by  themfelueSiOr  left  vn-^ 
 
 Uthe  dertfioux^  dejpi^ht  oftheheathens-j^piBftres  alfo painted  vp" 
 
 §nfuch  poors  wallet  as  they  had  then  to  their  churches  y  would  either 
 
 by  the  majfiure  of  the  walles,  or  other  ineommoditiey  haue  bene  quicks 
 
 ly  disfigured  I  wherefore  to  the  greater  honour  of  fuch  facred  things^ 
 
 thofegraue  Fathers  thoaght  it  notm^et  to  haue  them  drawne  vpon  the 
 
 church  walleSi  there  being  many  msre  mseteplacesfor  them  in  the- 
 
 churches,, 
 
 R«ABBOTi. 
 
 $,ooncn.Emtri.  Itfecmcth  tllatthcy  ire  much  ttoublcd  with  this  Canon  of  the 
 EcVi'cfit'r^P^ '"  Elibcrinc  CounccII, which  makcth  them  to  turnc  it  and  wind  itonc. 
 tfenidebtre,n,.  Way  and  snothcr  wsy  tofctfomc  fuch  meaning  vpon  it  ,85  that  it 
 V.*^Jurinp*ri,ii-  ma/  notfccmc  to  make againft  them.  The  Canon  is  this:  *  It  hath' 
 htu  ifigf*':     feemediood  to  vSythut  thtre  {haHhi  no  pictures  in  the  chnrch^  M  that 
 
 h  Be'.Ur.drmdfia.'^    /  .    /    •  /t  •  i  J         J/  •  /  /  /.  .-r.    » •* 
 
 ^'cqwdcmctiii  which  is  worfljtppea  or  adored  pepitnted  vpon  the  wades,  Bellarmme 
 ^trlZiLftlm'eT'  ^^^"^^g^^^  °^^  of  thcif  Wfitcrs  fourc  fcuerallanfwcrs,  and  being fa- 
 /«t*^c-.ic<7;;ii'().  tisfisd  with  none  of  them  fallcth  in  the  end  to  the  difcrcditing  of 
 fr^lZaaUfHl't  ^^^  C^anccU,  ^  fVhatfoeaerit  decreed.it  wa(btitaprouinci4Ucoun' 
 rHU'.mic$n/;rm4tii  csll^andof  butwneuene  Bifhops^  andwas  neuerconfirmtdyandfeemtth 
 %!,i,1w\rr4}l'!  ^Mftf  erred:  iuMther  dtcrees  ♦.  This  trickc  of  his  maftcr  M-  Bt(hopt 
 
of  Images.  1171 
 
 tlionght  not  good  to  vfcjtlunking  it  to  be  fomwlut  too  I)onicIy,bui 
 out  of  thofc  rcicdicd  anlwcrs  patchcthypfoii<<v\liactolcructiic 
 turnc  till  he  can  prcuiJe  better.  Fiift,hc  icllctii  vs  tliat  the  QonnctU 
 iuhthHith  that  fort  oj Gods  image i  whuh  Artwadi  toexpreOe  the  dt^ 
 uin: niturchnV^  /^w/aith  Bcilarminc/f r »7<r//j not  tojcruc  the turne  c ihM Nm vMm 
 boihfor  that  the  Councdlfpeakrth generally  of ptHnres  &alJohecAHfe  TulTlZhii^'ui 
 thercneuervere Any JHch tmitgesvfed  tn  the  ^  hmch  which  are  9jerj  ']'"t»rdtfiiiitrm 
 idotsUnd the  Crmccl/jpeakethof that  that  was  wof.ttoheedone ,  ^"d''^Z"n»',:'crl!,^ 
 ftrbtdd!ththed«irgoft£  anjmsre   As  for  Mt'Bt^eps  rcafon  ot  the  ^!i*fumf,r,<f 
 tyijig  ot  the  Canon  to  the  iiuages  of  God  namely  liut  the  wtrd  ( a-^'n^rJ^c'dlfil!* 
 d0red)dythfotnJiauate,itmikciiMi\uch  againlt  himleUc.  Foril  tiie''''^"""'X'^'M"^j 
 Councellintendcd,as  indeedeitdidthat  <r^or^r/o«bclongethonly  "bJ^llt.mttcM 
 toGodjthcnbythc  iudaeraentofthisCounccLthcfecond  Kiccnc  ""; 'f"M''»'^  P'*^* 
 Councell  decreed  idolatry,oc  the  Church  ot  Rome  now  practilcih  tum  dtmafsfi^i^. 
 it,  in  giinng  adoration  to  Saints  and.  their  images,  as  alio  to  other 
 imagcswhatloeuer,  becaufenonc  of  them  arc  ^ods.MJB  t/hop  fin- 
 ding no  hold  in  thisanfwer,  gocthtoanodier,  whichisafcrapof 
 Do6t.  Sanders  antwer/ct  downe  alfo  by  Eellarmine^xh^t  the  Goun 
 cell  decreed  that  which  time  and  place  then  required,  becaufe  there 
 was  doubt  lec.fi  the  Fagans  (houid  thinkjhat  the  Chrifitans  worp7ipped 
 fiock^s  a^dftonesyandagaine  leafi  in  thofe  times  cfperfecution^the  ima~ 
 gesjliouldbj  the  perfeCHtoHrs  bee  refrochfuUj  vfed.   Otthis  anfwer 
 BelUrmine  laith^  Iconfejfethatthereajonof  the  Canen,  Leafi  that  dF^tetr  rdtitmM. 
 whtchis adfredaftdwoyJhtpedbepaintedvpon'thewai't'J y  d  th  not  fpgH''^"- (^ *"""''' fi* 
 figree  to  thts expofition.  But  UH.'Bipf op  to  flicwhiscookcry^drcflitli  'crcjntnmHii^ 
 tliis  anfwer  in  a  iictlc  other  fort,  and  whereas  Dot\.  Sand  rs  vndicTr  7''*^''''''>"'***V- 
 Itood  images  for  thole  rcaions  to  be  wholy  forbiddcnjic  icllct  d  vs 
 that  thejt  were  forbidden  to  bee  drawne  vpon  the  church  wuh  yfer  then 
 they  mufi  beefrredto  deface  them  themfelnes^  oreifem-fil  aue  them 
 to  be  d'.jgrAced  by  the  enemies,  bnt  d$dnotfr  bid  them  to  befit  w  tables 
 Vponthe^ltar  or  in  any-other phce.    Their  oncly  care  tiicn  was  to 
 haucthcir  images  at  hbcrty  ,that  ifoccafionof  pcriccution  requi- 
 red, they  might  be  packing  bagge  and  baggage,  Andlikcv^Mea^ 
 his  Gods  might  bceiliipped  away  to  another  Countrey,  ifthey 
 couidnotfiiidcfafctyintJieircwnc.  llius  whereas  DociorS4»- 
 i^rrj his conccipt was, that  for  fearc  of  pcrlecution, they  wercto 
 haueno  images,  Mailler  Btjiop  is  of  another  minde,rlut  they 
 ought  hauc  them  ibndiDg  vpon  the  Aharor  in  other  places, 
 
 oncJ^ 
 
1 172  dflmdgei' 
 
 oncly  they  might  not  haucthem  painted  vpon  the  wall.  But  the 
 wife  jnan  had  forgotten  the  lirft  part  of  tlie  Canon,  Itfeentceh  good 
 tovsythat  thereJh^Ube  n§fiS:fircs  intht  church,  n©t  that  there  1  hall 
 be  no  pictures  vpon  the  Church  wals,  but  that  there Jhalihec  no  pi- 
 fiF«rtf/w//&*cWfib. Whereby  it  appearcth  pi  ainely,  that  cheyfup- 
 pofcd  no  other  being  of  them  in  the  Church,  but  onefy  by  being 
 painted  vpon  the  walsjand  if  they  had  intended  the  hauing  of  them 
 any  otherwife  in  the  Churchjas  vpon  the  ahar  or  in  any  other  place 
 they  would  not  haue  forbidden  the  hauing  of  them  in  the  church 
 by  a  flat  contradi6lion  to  that  which  they  intended.  There  were 
 yet  no  ftandards  of  images  in  the  Churches  jonly  they  had  begun  to 
 adornc  them  with  hiftorical  pictures  &  paimings.Thc  fathers  thin- 
 king it  a  difhonour  to  him  whom  wee  adore  and  woriliip,to  be  pi- 
 ftured  vpon  a  walljto  take  away  thatatulc,  forbid  the  hauing  of 
 anypi^uresinthc  Church,  referring  their  words  to  that  kinde  of 
 images  becaufe  there  was  no  other  kmde  tc  which  they  had  occa- 
 sion to  dire6l  them.  But  Bellarmmes  exception  ftandeth  ftiil  good 
 againil  this  anfwer  that  the  reafon  ofthe  canon fitteth  not  to  it^  which 
 is  notforanyfeare  of  the  pi6lures',  falling  into  the  hands  of  infi* 
 dels,  but  that  that  vrhfch  ive  worjhtp  he  nctpamedvpon  the  wa/s4And 
 by  the  fame  reafon  hee  excepteth  alio  againit  the  third  anfwer^ 
 which  is  taken  out  of  .^/4>Mf/  Copus,  ihsLt  Chriftians  worfhipped 
 their  images  as  Gods,6c  in  that  fence  the  Councell  did  forbid  them 
 for  then  laith  he  it  fhould  not  haue  bene  laid,  /cafi  that  which  is  ado^ 
 red  he  painted,  but  rather  /eafl  that  which  is  painted  be  adored,  TIic 
 laft  anfwer  to  which  hee  faith /^^  reAfin  of  the  canon  d:>th  mo fi  fitly 
 ^gree ,  is  that  good  ftuffc  which  M.'Btjhop  here  addcth  for  fupply, 
 t\\^Zpi^Hres painted  vpon  fuchpcore  wals  as  they  had  then  to  their  chut 
 cheSi  would  either  bj  the  motjlure  of  the  wals  or  other  tncomntoditte  (Jot 
 J^noweth  not  what)  haue  bene  q>^ickly  disfignred  5  therefore  for  the  ho- 
 nour offHchfdcredthings^tkofegraue  Fathers  thought  it  not  meete  to 
 haue  them  drawne  vpon  the  walsythere  being  many  more  mute  placet 
 for  them  in  the  church:  So  then  thofc  grauc  Fathers  arc  forced  in 
 effieft  to  fay  thus,  We  will  not  haue  any  pi^lurcsin  the  Church, 
 becaufe  there  are  many  meete  places  for  them  in  the  Church,  and 
 they  will  foone  be  di' figured  being  painted  vpon  the  walls.  fFe» 
 think^gocdtohanenopi^lnres  in  the  churchy  that  that  which  is  wor- 
 Qtippedwaynot  bepaintedvp  the  walls^hsx,  is»Wc  wil  hauc  pi^ures 
 
of  Images.  117  i 
 
 In  the  Church,  and  that  painted  which  is  worffiipped  ,  onely  for 
 fc  arc  of  being  too  foonc  disfigured,  our  Church  wallcs  being  lub- 
 ic6^  to  much  moirturc ,  it  fhall  not  bee  done  vpon  the  wall  j  albeit 
 iftbatinconuenicnccmaybcepreucntcd,  wee  doe  not  dillikc,  but 
 that  that  which  is  wor  fliipped  may  be  painted  vpon  the  wali.    Hy- 
 
 f)ocritc,what  doc  ft  thou  with  that  foule  which  Ciinft  hath  {o  dear- 
 ie bought?  wilt  tJiou  fell  it  wilfully  to  hes  and  falfhood  ?  The 
 Canon  directly  forbiddeth  the  hdumgofpi^urcs in  the  church.  Ihc 
 rcalbnisbecaulc  they  would  not  haue  that  which  they  worfliip- 
 ped  to  be  painted  vpon  the  walls.  They  knew  it  might  as  well  bee 
 painted  on  the  wail  as  anywhere  clfc,  but  they  were  acquainted 
 with  no  other  hauingofpidtures  in  the  church,  but  onely  by  pain- 
 ting  on  the  walles.  Therefore  to  exclude  them  wholy  out  ot  the 
 church,  which  is  the  thing  that  they  propound,they  giuereafons  of 
 tn  vndecencie  and  f  nfitncllc,tliat  that  which  ii  woriliipped  ihould 
 bcpaintcdonthc  wals.  ^^'/iiriwi;// therefore  feeing  well  that  none 
 of thofe  anlwers  can  fatisHe  any  reafonable  man  that  readeth  the 
 Canon  it felfe,  thought  it beft  for  a  farcwel  to  dilgracc  thecouncell 
 in  fuch  fort  as  I  haue  before  fhcwcd  j  &  much  better  (hould  M'Bt^  • 
 (hof  haue  done  tlie  fame,  and  acknowledged  that  the  councel  fpea- 
 keth  againft  them  but  they  regard  it  not,tlien  thus  to  feekc  to  Imo-^ 
 ther  a  truth  with  amanifcll  and  wilfuU  lye. 
 
 10.    W.  BiSHOFi 
 
 Thefecotid  oi>teEli0nis  out  »f a  pc/'fchpt  of  E^iphnniui  fetter,  vnt9. 
 John  PsLttiAvkc  of  lerufA/em  y  in  vphtchtj  written,  as  M.Pctkinsfj//I^, 
 reporteth  '.that  it  ts  /tg^tnfi  the  anthortty  ofscrtpture ,  to  fee.  thept^HTet  1 
 of(^hriiiy  or  of  any  S^tr.t  to  hang  tn  the  church, 
 
 Anfwer,  It  is  there  onely ^  tofeethepiElhretfamdn,  New  that  he 
 Jbouid  meune  ofC  hnjl  or  ofjome  Saint, ts  only  gather  ed^et  M,  Perkin  s 
 niAkes  no  bones  to  thrnfi  them  both  into  the  Text :  encnfo  do:  we  thinks 
 th.ttfome  oldentmie  of  images  added  thdtpofl-fcrtpt  vnto  E  piplianius 
 letter.  Our  reafo^s  Are  ,  becaufe  tt  huth  no  coherence  tvtth  the  former 
 letter  or  Title,  ^gat/te  ,$n  the/euenth  councel  I,  when  all  that  could 
 heftnndoHt  of  Anttejuitte^wus cited  againfiimages ,  no  ttdtngs  there  of 
 this plice, which  tftt  had  bene  true  ,  might  haue  bene  one  ofthepnf.ci" 
 fall  ihirdh^in  the  fame  cowiCfUy'  ouher  two  places  brought, as  tt  were  •Ad»^> 
 f^  ^Epignanius  wtrkfs  ^yvtrefoundto  be  none  cfhis'.^ndfm-  imges 
 
 7f>u  alledged. 
 
1 172  oflt^^fes, 
 
 ^Uedged^that  Epiphanius  twne  Mfcifles  ercSiedAn  imdge  f  tmrnuii' 
 fier^  andfet  it  in  the  Church  j  which  they  rvoitid  nemr  haue  dtnt,  ifhet 
 had  taught  them  to  be  againfi  the  Scrifturefo  t9  d§e, 
 
 M'  Perkins  obfernes  ajpeciallre^fott  in  Epiphanius  other  c^mter^ 
 feitteHimonte'.  Thatimageswujinot  befuffercA  in  the  common  henfey 
 becAtiJi  rve  mufi  carrie  God  in  our  mindes .  7#  which  we  anfwery  thnt 
 imagejmuji  be fitfferedin  all  places  ythatwemAy  the  better  carie  ^  od  ^ 
 in  our  heArtSsbemghjthe fight  of  them ,  both  often  fHt  in  mindeefhim^ 
 ^wdmuchmoHedtohonoHT  and  lone  him* 
 
 R.  A  B  B  O  T« 
 
 t^ii.i'ut  i*>n*g»        Thatallthisanrwcrisbuta  mccrcihift,appcarcthby./^4'^o»-  , 
 7{f sH,r,tr At ad,^  fusdeC^firo^  wHo  confcflcth  that  EftfhMWs  did  hold  i\\{s  errer  ] 
 7,lqH»dfiti  Zqui  as  he  callcth  it  againft  images ,  as  did  alio  after  him  Serenns  Bifliop  ; 
 4ccufi»iiuuf,rt  ofMafliliajinthctimeofCr^jrijnVthc  great,  but  makeththiscx-  ' 
 ptr  hhcrutn  tune    cuic  tor  thcm  *  that  the  matter  was  not  thenfo  manifejt ,  neither  h^d 
 Z%nViil*fXtire  ^^^  Church  ut  that  time  defined  any  thing  cfit\  and  therefore  it  was 
 hEf,fh»n.ef,fi.*i  (reefer  them,  wtthont  any  note  of  hereRe  tobee  of  th^tminde.  Ipray 
 i^TL"nuf^'  ^^^^'  S«^"^^«  Readcr^here  to  obfcruc ,  that  the  worihipping  of  nua- 
 ^tiHtnfendtnsin    gcs  was  tto  poiHt  of  Chriftianfiiith  or doftrinc  in  the  time oiGre- 
 %t'iSi'd%ml*^*\^^^%^^^^i  t^at  is,  for  fixe  hundred  yeares  after  the  time  of 
 ^T'w^"^'"'  Chrift,  and  that  it  was  free  for  men  without  being  queftioned  of 
 SittfdinrJm  hcrcfic,all  thac  while  to  fpeakc  againft  it.    Hereby  then  eftcemc 
 tm!!7fl!ut"'*m  ^^^°^'^^y*fcf^*tarcto  be  accounted  nevrmaiftcrs,  bringersinof 
 gT^ovid'^cni^nZ-  new  do6lrines,  and  fetters  vp  of  new  religions  in  the  Church  of 
 #i./4  chrfcitr*  ChrH\yM.Bf/hop  is  loath  to  dealc  plainly  as  ^Iphonfus  did.and  cher- 
 
 4t»th»rtt*teferiptM  c  •111  i  iii  '         J  ' 
 
 r4n»  hoinufUire  »0f e  Will  by  no  mcanes  haue  it  thought  that  Epiphanius  was  of  that 
 
 '^*m%i'dfd!1on-  ^^i"^c»t>utbringcth  vscertaine  wooddendeuiccs,to  perlvvademcn 
 
 jiimmcufl»d<biu    thathcemcant  fome  othcrmacter,  or  rather  thac  the  ccftimonical- 
 
 T4'^7jJi'^''^!ui  ^^^gc<l»  IS  none ot  his.  Maiftcr  Verki*is  bricfcly  alledgeth  that  Epi- 
 
 *»  »infiutrcat[tir  phanitis  fatth  y  it  is  Againfl  the  anthoritie  of  Scriptures  ^  to  fee  the 
 
 *^crrint,^c.        ,^^^^  ofChrtft^or  of  any  Saints  hanging  in  the  C  hnrch.   KMatfier  Bi- 
 
 fhop  faith  that  it  is  there  ondj,  to  fee  thepiHures  cfa  mm ,  that  het 
 
 Should  meane  of  Chrifior  of  fome  Sainty  ts  en/yg^jhered,d' both  are  ; 
 
 thrujiinto  the  text.  Whether  it  be  fo  or  notjlct  ic  appeare  by  Epipha-'i 
 
 »»«/luinlclfc.^  IfoHifd  there(M  the  Church  at  ^nablatha)  a  veilt 
 
 ha,ngh^ 
 
of  Images.  I J  y  J- 
 
 luAhgiM^  At  the  dares  cf  the  0jnrch  dted  and  pa/n/ed,  ,mdh.'.${$ng  the 
 tmage  us  tt  ye  ere  ofChnjie  or  feme  Sainty  for  I  doc  not  Txellmnember 
 H'hojfe  tm^ge  it  rras ,  fVhen  therefore  I  fawe  that  contrary  to  the  AHtho' 
 riaeojthe  Scriptures  y  there  was  the  image  of  a  ftt.wne  hangngwthe 
 Churchy  1  c ut tty andadutfedthe wardens ofthep/acCj  that thcjP.^ould 
 IfHriefome  poore  man  in  it.  It  is  liere  vcric  cuidcnr ,  thac  (fthc  image 
 cfChrt^  or  cf  feme  SatKt , he  faith  that />*>  agamjithe  amhorttyofthe 
 Scriptures  i  to  fee  the  tntizge  of  a  man  hanging  m  the  Church.  M.  ^tjhop 
 would  fecmc  to  be  bhnde,  but  indeed  he  law  this  well  cnough^and 
 thcrfcrc  feekech  ocher  lliitts.bccaufc  this  could  not  (cruc.He  would 
 make  vs  bclecuc  ihdXfome  old  emm^eof  images  add:  d that  poJI-fcrtpt 
 T/wroEpipluiniusA-r/rr,  callingxiiaca  poft-lcnpt  which  is  aiultand 
 fubftantiall  part  ot  a  letter  or  Epillle,  and  (eeking  to  hauc  it  accoun- 
 ted an  addition  by  another  man,  which  all  co^->ie»  botli  ot'Epipha- 
 tttus  Ins  vvorkcs  in  Greekc,  and  //;.'r<Jw<r/tranlLtion  oltiiai  Epillle 
 giro  Lacinc,  dee  vnitonnely  dcliuer  as  written  by  Epiphanius him- 
 feUe.  Butyctit  iliallnotbcamifletoconfiderhisrca'on;.  Full,  it 
 hath  n§  coherence  with  the  former  letter.  As  though  it  were  fo  ftrangc 
 a  thing  to  write  of  two  matters  in  one  letter,  whcreot  the  one  hath 
 no  coherence  with  the  othcr»  But  othcrwiie  all  thingcs  very  iuftly 
 accord.  The  thing  was  done  as  £piphanius  and  John  the  Bilhop  of 
 Icrufalcm,  to  whom  the  Epiftlc  was  written,  were  going  together 
 to  Bethel,  It  was  in  the  dioceffe  of  the  faydc  hhn.  Eptphantut  htd 
 promilcd  to  the  people  of  the  place,  to  fend  tliem  another  veiJc  for 
 that  which  hee  cut.  He  fendcth  it  to  the  Billiop  and  requefteth  him 
 tocauicthefamctobcerecciucdbytheminiftcrsoftheplace,  and 
 tlicm  frithall,  <^  togiue  charge  that  fur  h  veiles  which  make  agatnji  our  frtdptn  i^t/M- 
 reltgion  be  not  hanged  vp  tn  the  Church  ofChriJl,  Th  us  therefore  ha  -  7^*  ^«»^'yf '  '/'»•/'»• 
 uing other occafion  to  write  to  lohn  Bifliop  oflerulalem,  to  clcarc  „i,^[,„irnl/r*« 
 himfclfe as  touching  fome  grieuanccs  which  the  faide  John  had  con-  ■"'"»"",  "t'ff*^" 
 ceiuedagainPi  him,  there  was  apparent  occafion  and  reafon  of  the 
 adding  of  this  matter.  As  for  the  differenceof  ftilc,iti$a  very  fond 
 and  friuolous  allegation,  there  being  no  manner  ol  ground  where- 
 upon he  fhouldconceiuc  it.  or  whereby  he  can  aflnrme  it.  Hisfe- 
 condrealbnis,  bcecaule  mthefeuenth  Coumef/wheM all th.it cou/de 
 befofind  out  ofanti^uttie  was  cited  agaihji  images^  thi  re  was  no  ttdvgs 
 tfthtsphice^  which  might  hauebene  one  cjtheprimipiilliftt  hadbeenc 
 truc^   Butthcrcinagainc  his  maiilcrdooth  exceedingly  abufc  him. 
 
 Eor 
 
1 176  Of  Images, 
 
 For  in  the  CounccU  of  Conftantinoplc  related  by  that  fcucnth 
 Councel!,  and  to  whofc  citations  it  is  that  BelUrmine  rcfcrreth  that 
 '*'^/"*t^"'A''!'!'fpccch,  there  arc  fet  downebut  oncly  eight  authorities  or  tcftimo- 
 etn.2.^a.(}.Ex  nies  ot  rormcr  anciquinc,  and  that  eight  teitimonics  are  notali  that 
 Z'!nu!S»cVj-'  <^*"  ^^  allcdged  out  of  antiquitic  agamft  images,  I  hope  M.'BiJhep 
 MM:reiiq»utfU4  vvili  eafily  concciue  and  finde  by  this  difcourfe.  Yea,  and  the  Fa- 
 *«/4*5Sri7'^^^  '^  f'fffff^^  dowKebutfewufimoniesof 
 
 -vtqMiveiinttfji  pffitiy,yvillt»gij/ puffing  oHcr the  reflwhichy  fiy  they y  are  ifTfimtf^  that 
 ^tib'dTdem  m  diijs  they  Tphs  will  may  fear  ch  them  themfelnes*  And  a$  touching  Eptpha^ 
 ^i*»^uefer»,»n>bui  „if^  Citing  One  placc  out  of  them,  they  addc,  «  The fAme  father  in 
 fMhuerfitneMuit*  9ther  Of  uis  SermoHs,  hath  fata  many  things  for  the  c/isttngavr^ne  oft" 
 ^ixitquiSiudiofi  pf,ffg:  which  thry  that  are  ^udioftsb-y  fearchjhall eafily  fiytde,  Itap- 
 utmtM.  peareth  therctore  that  thole  Fathers  haddc  no  meaning  to  bring  all 
 
 ?Ar£«t t^Ir  ml^^^^^  m  igiit  bee  brought,  and  it  is  a  wilfull  falfhood  to  fay  that  they 
 wntumahc^utda.  did  lb.  And  that  tlicrc  was  more  to  haucbeene  alledged  outof  £- 
 ^I'lnT&ilt^tlM^''^^^^^^^  itisplamc,  not  oncly  for  that'hcecallethf  thedeuifingof 
 ti0jimt4Uehrtrum.  tmagfs,  a  whoTedome  orfarmcatioft^and  (ctteth  it  downe  for  a  matter 
 gidcm.hl7.j^'  of  the  Carpocratian  Iierefie,  that  amongeft  other  they  worfliipped 
 HHiutfiyUchri-  the  image  of  Chrilt,as  before  was  faid,but  alfo  for  that  hee  condcm- 
 hMtxZfi^&c.il  ^^^^'^  ^be  Colly  ridian  hcretikes  for  making  the  image  of  the  virginc 
 f*fl.s,mHt4thrifi.  Maryland  offering  to  it,  whofe  hcrcfic  for  that  caule  he  calleth  g  the 
 
 *umh»cfiHdtum      .         ^  ,.       ,      °r  t        r      '  i-         r-  if 
 
 *  dUMeiu  ton*,  tmage-r/taking  herejie,ot  an  herefiegiHen  to  making  oj  image Sy  and  cal- 
 JiJd^P^'.TliT, lethr^r deftre ofmahingtmagesAdetiiUifljpraBife,  Forthedeui/fyith 
 xus  h$mt»umM,i,te  hcjieating  int0  mens  minds  vnder  pretence  efrighteoufnejfeydeifieth  the 
 ^r^i!i*h!!!i.  ***o^t^Umtnre inthe eyesofmen,  and  by  variety ef arts framethfian" 
 Hum  eeuiu dcijtc-ii, dirds  bearing  inpiew  the  images  •fme-/ine.     ^Andthey  verily  rehe  are 
 imA^n!^T»^^cr,n'^°^^*'^P^  ^rtf^rf</,  hutthcy  brifjgin their tmages  to  bee  worjhippeel 
 tesper  Arttum  va.  which  neuer  Kfire  alitte^the  mind  going  a  'pphoringfrom  the  trne  and  only 
 *Et  tui'^Jidlmmtr  ^^^i  ftienoi  a  common  fir Hmpet  abfurdlj  de firing  variety  of carnallco- 
 tmfunt  qui  Md$ra.pa>ty,(^  is  pafi  beino  content  vith  the  UvpfHllmariap:  of  one  mxn.  Here  \ 
 tm^imcsqua  vun-  ^^  appcafctli  thctaUhoodc  or  that  which  Eptphanws  the  Deacon  m 
 ^"^i"*"^""''    ^'^^  P^^^^  \^ccvc  cited  by  Af,  Btfjjop^  faith  as  touching tliis  Efiphi-niui 
 xrlkticZTMuUf  t'le  Bifhop,that  in  his  bookc  againlt  hcrcfies,  he  itt.  downe  none  as 
 !2-"*«7/)'r/"  ^^iiching i mages :;v!ien as  exprelly  he  codemncth  in  thofe iieretiks 
 €$mmw,e%rLm  thc  making  of  the  image  of  the  virgin  MaryyZ.%  I  haue  faid,and  offc 
 f /tT«)I^7£/*"S  toit,as  their  manner  was  to  offer  to  it  a  cake:  whence  they  had 
 *f4f«/»«rr/f-r«»,,that  name  di(follyridians  giucn  to  them.   And  hereby  may  be  con- 
 
 ir^u»dtimfer*n- 
 tumlt^it'tmieoniit^  vmw  viridctrimt. 
 
 cciucd 
 
of  Images,  1 177 
 
 cciucd  what  account  wc  arc  to  make  of  yT/.i?,third  rcalon  cliat  in  the 
 fame  couHcell  other  two  places  rvere  hr0t4ght  as  it  B'fr<roi/r#/Epipha- 
 nius  vforkes^  which  were  found  to  be  none  ofhisWhcvc  Ull.Et/hgp  tur 
 nctli  one  place  into  two,and  the  fame  one  more  likely  to  bee  forged 
 by  him  that  mcntioneth  it,  it  it  were  forged,  then  by  any  man  cue* 
 The  vvordes  arc  cited  as  out  of  an  Epiftle  oiEptph<nmtis  to  Thetdofins 
 the  Empcrour.in  the  end  vhcrof  he  faith  thcle  words  were:''  /  hnne  b  Syn$d  Niitn.t 
 eften  dealt  with  my  fellow  Mtnijiersfor  the  taking  away  of  Images^  but  ^a.i.Ef<ph*H. 
 I  hAHtntt  bene  accepted  efthertty  neither  wouldtheyju^er^thattnfonte  I'lmt'^tmitfim 
 few  words  ijbopdijpeakr  v»to  them,  Thcfe  vvords,or  rather  the  vvliolc  """ ''' '^i'"*"* 
 Epiftlc  Epiph,ir,ins  the  Deacon  affirmethnottohauebcenc  written  7h^jrn!^rfc,f'tm 
 by  the  other  £/?</'/7*?«/?^/,  but  allcdgcth  nothing  to  proue  it  lo,  Onely  >"»  "'^  *»'  "•  , 
 like  a  Wily  Sophillcr  hce  reckoneth  vppc  of  the  Billiops  that  liucd  in  ^ulr^i'iifimutl' 
 tlie  time  i)i EptphnMHs  diucrfe  chicfc  men,  as  3'-ifU :  Cregon:  Na<j-  "'*"*• 
 A»titie,  GrcgorisHyPjeney  ChryfoHome^xAmbrofey^mphilochfiS^  and 
 ^mll,  lb  carying  t!ic  matter,  as  if  thcfc  were  the  men  with  whomc 
 Eptph.xmHs  haddc  dealt,  and  hcrcqpon  inferring  that  if  thele  fo  wor- 
 thy men  would  not  yeeld  to  him  for  the  taking  away  of  images,  the 
 there  fliould  be  no  reafon  now  to  take  them  away,  wliercas  he  had 
 noreafonat  all,  whereupon  to  imagine  thatthefeor  any  of  thcfc 
 fhould  be  the  men  of  whom  Eptphantus  i^ant.Now  bcfidc  that  Epi 
 ftlc,  he  importcth  that  fomc  other  writings  there  were  alleadgcd  of 
 Efiphantus  dircdcd  againll  Images,  which,  that  bceing  the  rcadicft 
 way  to  put  them  oflF,  hee  without  any  proofc  at  all  affirmeth  to  bee 
 counterfeit,  but  feeing  wee  haue  found  him  falic  as  couchingthofe 
 workcs  which  he  confcflcth  to  hauc  bene  written  by  EftphantHs^  wc 
 can  giiie  him  no  credit  for  the  deiliall  of  the  reft.  Whatiixucr  they 
 were  we  fee  they  hauc  taken  courfc  to  make  them  away,  5c  indeed 
 whathatii  hen  in  them  they  hauc  laboured  to  fupprcflc  vvhatfocuer 
 moll  clcarely  did  make  againll  them,  and  in  place  there  of  to  foift 
 in  bjftardes  and  counterfeits  fuchasarc  fit  to  fcruc  their  curnc,  but 
 are  altogether  vnworthic  of  them  whofc  names  they  are  forced  to 
 beare.  Tlie  laft  reafon  of  Epiphamtts  hisfchoU  rs,  (redtr.g  ak  muige  tt 
 him, and  Jetting  it  in  the  churchy  of  what  waight  it  is  may  bee  cltec- 
 med  by  that  that  hathbcencfaid.  Itrcfteth  only  vpon  the  credite  of 
 £/>/;>/;/»»;«;  the  Dcaco,  &  that  is  little  in  this  czic.Epiphu.  theBiihop 
 ofC)  prus  hued40c.years  before  this  ^jpi/j^.the  dL*aco,that  isjbcforc 
 djetimc  of  that  z.Nicen  CounccUilf  they  would  hauc  bw  bclceucd 
 
 ar 
 
1 178  ofl^^^i^s. 
 
 as  touching  a  matter  fourc  hundred  ycarcsbecforc,  they  flioulde 
 hauc  brought  mcctc  proofc  and  tcftimonic  thereof,  which  fith  they 
 did  not,  wee  cannot  hold  it  for  trueth,  inafmuch  as  othcrwifc  wcc 
 finde  thetn  fo  many  wayes  culpable  of  vntruth.    But  whereas  Mai- 
 fter  Btjhop  laii.!i,  that  thofe  ScholUrs ^/^Epiphanius  ivould  neuer haue 
 done  fo^  tfhchadde  taught  the  fame  to  be  agawjithe  ScrlptHre,  it  is  his 
 bare  prcfumption,  &  not  any  ncccflary  conclufion,  becaufe  though 
 Mo/es  had  taught  the  children  of  Ifraelfrom  God,  that  they  fhould 
 make  no  Idols  or  worfhip  them,  yet  when  he  was  but  a  little  gone 
 from  them,  they  made  them,  yea  ^aren  himfclfe  made  for  them  a 
 golden  Calfc.  As  touching  the  other  fentcnce  of  £p/)?)[7^??;Wj- cited 
 by  Maifter  'Perkins  out  of  the  Councell  of  Conftantinoplc  it  is  this : 
 l^PptdNfcT.^ '}  ^^'  mwdfHlibeloHedfonnes^  not  to  hring  Images  into  the  Churchy  nei- 
 ^ff.6.  Efttie  mi-  ther  tofctte  them  in  the  (^hurchjardesy  bat  alwaj/es  CArie  Cj9d(iboHt  tit 
 ZVJlufilSmAp**^  hearts.  Tea,  let  them  not  be  fufered  in  the  ordwarie  htfife,  for  tt  is 
 lines  tnfcratis,nej,  Tjotfitfor  o,  ChrtfljaK  mm  to  bec  helden  by  the  ejesy  bnt  by  the  occupa- 
 ur^"cLJ!!tMtZ'*^*''^  ^f^^'  ^iytde.  Ai.   Bipiop  anfvvcreth,  that  Images  mufi  befuffered 
 fUfirpetuo  circii  -  iyi  allpUces^  that  wee  may  the  better  carie  God  $n  our  hearts^  bee$ng  by 
 mL  vtfi7i!'s^mj^ght  thereof  put  in  minde  of  him.    BUt  how  vainc  this  anfwer  is  here- 
 •fUm  n,j,  m  i*m»  [jy  appcareth,  for  that  wcc  finde  in  the  Scriptures,    that  the  fettina 
 tuKNtienimfat  vpotluch  Idols  IS  propoBndcd  to  bcc  thc  ^  fergetttngofGodsceue- 
 'Jl2s'fi!fi"uft!m''  ^^^h^f^^tfjc  ctrrupting  ofourfe/ues,  but  find  it  no  where  commen- 
 itntrtfedftr  $cch-  dcd  in  thc  S  cripturc,  to  be  a  mcancs  of  remcmbring  him.  He  hath 
 f  Dwt'Ti^is.  ^'"  before  vs  the  heauen  and  earth  as  a  glaflc,  wherein  wcc  may  be- 
 iRom  J.20.       hold^  hispvpoer  MndGodhead,  and  thereby  bee  mooucd  to  make  cn- 
 quiric  after  him.   Hehath  giucnvs  his  wordc  to  anfwer  vs  what  is 
 necdefuU  when  we  enquire  of  hifii.  He  hath  appoynted  the  Sacra- 
 ments for  fealcs  of  that  grace  and  mercy,  that  hec  hath  rcuealcd  in 
 his  wordc.  He  fettcth  the  fpc6taclcs  of  his  prouidence,  and  mercy, 
 and  iudgemcnc  continually  bcefore  our  eyes.  By  thcfe  meanes  hec 
 hath  taught  vs  to  be  put  in  minde  of  him,  and  to  learne  to  cary  him 
 in  our  hearts,  but  to  be  put  in  raindc  of  him  by  an  Image,  it  is  one- 
 ly  a  vainc  and friuolous  pretence  of  Idolatrie,  and  no  dirc^ion  or 
 inftruftion  ofthe  holy  Ghoft.    It  is  enough  for  vs,  thatthcp^o- 
 ple  of  God  who  were  to  remember  God  as  well  as  wcc,   yet  neucr 
 found  it  lawfull  to  fct  vp  an  Idol!  to  remember  him  thereby. 
 
 II.  W.Bi- 
 
of  Images,  \  17  ^ 
 
 II.  W.  BisHOf. 
 
 No)»»  7  cemt  VMt»  4  third  foint,  which  M.  Pcrkini  WMketh  the  ftconi. 
 •foMY  differeHCCy  that  images  maj  be  not  onely  made  4nd/et  tn  chnrchef, 
 yutalfo  wcrfjtpped. 
 
 lA.Pctkmsho/ds the ctntrarjiand his prirtcipal/grtUMdis  thefecond 
 temtnandement^rvhich  itntatnes (faith he)  tvrofaits.  The firfi forbidt 
 the  making  of  images  to  refemble  ^od'.thejecond.the  rvor^Apptng  cfthem 
 «r  Cjod  m  them^tn  thefe  words,  1  iiou  ihalt  not  bow  dcvvnc  to  them. 
 
 AnOiN. If  it  be  oneljforbiddefi  to  make  the  image  of  Cod/itidto  adort 
 itjthenthem4iktniavdrvorPjipfir!gcf  the  image  of (^hrtjl  ^or  of  arty  #- 
 ther  creature  ^it  not  there  prohibit  ed :  andfo  this  fee  o  ndccmmandeme  nt 
 more  then  thrift  ailedgedy  retU not  fern e  the  turne  againft  any  other  /- 
 ff*4g:  but  Gcd onely, ^>  d  tnplaine  reafon^accordtng atfo to  M. Perkins 
 hti  orvne  confejfton ,  the  commandements  cfthefirji  table  touch  or,ely  our 
 dutie  towards  God  that  wegiue  him  allhis  due  honour^  and  doe  netg/ue 
 any  part  thereof  vnto  any  thing  elfe  whatfoeuer .  H'herefc  re  diuine  and 
 godly  worfhtp  is  onely  there  fpoken  of  y  ardnot  fuch  worjhip  as  wee  gtue 
 VKto  any  creature ,  or  to  thept^Iure  of  it,  ,jind  confequently  there  is  w 
 thing  there  againji  the  worjhipping  of  holy  images, 
 
 Obferue  that  there  is  afoucratgne  wcrfiip  due  to  Godas  to  the  crea~ 
 tor andgouemtrof allthewcrld^aiidto gmethisto any  creature  is  tdo- 
 iatry,  ^AKother  honour^  by  infinite  degrees  irferiour^yet  alfolute  tn  it  f elf 
 it  afcribed  vnto  ^Angels,  and  men  as  creatures  endued  with  reafcn^and 
 made  after  the  liker.e^e  of  Gcd,  and  to  exhibite  this  to  whom  it  is  due ,  // 
 ciutlityanei  not idoLt>y,'l his  honoitr  may  b:  deutdcdintotwo partSy  be^ 
 caufe  thefe  creatures  are  like  to  Gcdy  as  well  in  thdr  natural/ powers  and 
 4jualiteSy  as  in  the  ir/upcrnaiuraUAKdthat  honor  which  isgiuen  to  man 
 or  ylrgrlyin  refprdi  cfayy  ».'.tural£]i:alttte./n^y  be  called  mort-.llcr  ctutl 
 hutthatwhthis  (itiributtdvnto  them  in  r:gardcf their  [upernaturuli 
 gfiiymfiy  welbe  ca'lLdreii^tous  andfpirituall^  becaufeit  is  due  into  the 
 cnely  for  their  fpirituallur^eligious  qualities. 
 
 There  is  a  third  ki>:d  ofwc  rjhip^y:t  meant  r  then  the  other:  which  is  a 
 f^ndofdrpentUnt  andrefpt  fitve  wer/hipias  when  afc  ruart  is  honour i  d 
 or  cherifl^edy  not  for  his  tune  but  for  his  m-nfers  /..  kf-  ^ndthif  is  th/it 
 Vccrfbip  which  we  allow  vnto  im.'geSy  whichfrthe  Saints  fake  whtm  tt 
 dnh  reprefcnty  we  do  either  reuercntlj  regard,ortake  cffour  h,.t,  or  bow 
 
 Ffff  *«^ 
 
Il;6  Qf Images, 
 
 §urkn!evntolt»  T^ntth'irAlimAof-^orpji^beingafi  we  4B0W  vnto  pi- 
 RHreSywerehenoith^t  vyiderjiandi  it  more  then  halje  franticke^  thn 
 ffjouU  thinks  «f  a  great  deffarrAgement  vnto  the  incomprehenjihle  vor-^ 
 Jhip  ofGody  that  to  one  ofhisferuantJipi^Hres  Ijhou/djee/de  fomefneh 
 pettie  renerence  \  or  thst  GodjhoHldforktd  this  in  the  forefront  of  bit 
 uncommAmdements'imthingle^e^ 
 
 R.Abbot* 
 
 IthtTUtthAt^ecommakndefwntspfthefirfl  tahle  doe  touch  one ff 
 9ttrdHtj  torvsrds  God,  requiring  that  wegiue  htm  dllhis  due  honor,  and 
 doe  notgine  any  part  thereof  to  any  thing  elfs  rvhatfoeuer,  Tlicretbrc  the 
 fccond  comniandcmcntfor  prefcruing  entirely  the  honour  of  God 
 forbiddeth  the  making  of  any  image  whereby  to  reprelcnt  or  re-- 
 icmble  him  ,  and  not  oncly  fo,  but  any  image  whaclbcucr  to  bow 
 downe  to  it  or  to  yvorpiip  it ,  yea  &  not  oncly  the  making  and  wor-« 
 /hipping  of  imagcSj  but  alfo  the  worfhipping  of  the  creatures  thcm- 
 felues,  any  whatfoeucr  cither  in  hcauen  or  earth.  Both  the  wordcs 
 of  the  commaundemenrand  the  Scriptures  ofparticular  la^es  that 
 are  referred  vnto  it,  do  planely  fhew  that  all  thefc  things  are  to  bee 
 vndcrftood  therein.  Now  then  feeing  tlielaw  laid  both  of  images 
 and  oFcrcaturcs,  Th^ajhalt  not  bow  dotvne  to  them  nor  worjhip  them, 
 it  mull  follow  that  they  who  make  the  images  of  Saints  and  doe 
 bow  downe  to  them  and  worlhippc  them,  do  trclpaflc  againft  this 
 commandcmcnt,  and  therefore  the  commandemcnt  is  by  M^T^^"*-- 
 kins  rightly  and  well  applied  againft  Popifh  Images,  'Qwx.M*  Bijhop 
 telleth  vSylhitone/ydiMtnecrgod/j/wor/hip  istherejpokfncfj  anduot 
 fHchTvor(hipasth:ygiHetoanycreatHreortothepiBureofit^  And  wc 
 acknowledge  that  oncly  diuine  and  godly  worfhip  is  there  fpoken 
 of,  but  diume  or  godly  worfbip  wee  fay  is  all*  manner  worOiip  per- 
 taining to  godlincflc  and  religion,  and  therfore  that  they  in  giuing 
 religious  worlhip  to  Saints  and  to  their  images,  do  contrary  to  the 
 commaundemcntgiue  vnto  them  diuine  and  godly  worlliip.  But 
 M.BiJhop  with  a  diftin6lion  of  worrtiip  takcth  vpon  him  as  doe  his 
 fellows  to  mock  God,  and  albeit  they  commit  all  abfurdity  of  ido-. 
 latry,  yet  by  a  fchool-trick  will  make  him  belceue  that  they  doe  him 
 no  wrong  ac  ail  Jic  uUccb  vs  oi^fomraigne  wrpttp  due  to  god,  and 
 
 of 
 
OflmAges,  "llgy 
 
 $f4reUgioHsorffiritMaUvforJhip  dne  to  %Attfieh  And  Sjitti,  and  of« 
 dtfpendent  andre/fenmeyfrjbtp  due  to  Imdges*  But  what,  isnotiho 
 loucraignc  worlhip  of  God  a  religious  and  fpirituall  wor/hippc  ?or 
 what  doc  they  make  of  their  worlhip  of  imagcs?is  there  no  religion 
 therein,  and  do  they  account  it  oncly  a  profane  and  carnall  fcruicc  i 
 If  on  all  parts  there  be  religious  and  (pirituall  worfliip  as  he  will  not 
 deny,  what  a  wife  part  doth  he  play  to  giuc  vsadiftinftion  of  three 
 members  whercot  one  comprchcndcth  all  ?  Well,  how focucrhec 
 fumble  in  histcrmes,  yet  wcemuft  take  vpon  vsto  vndcrlbndhi* 
 meaning  well  enough^  namely  that  they  make  three  kinds  of  w  or» 
 fhip,  one  bclongmg  to  God,  another  to  Angels  and  Sainti,  and  a 
 third  to  Images,  1  hey  arc  wont  to  make  but  two  kindes,/4/rw  to 
 God,  and  d:.HliA  to  Angels  and  Saintcs,  and  both  tiicfeicuerally  to 
 bee  performed  to  their  images,  and  we  can  hardly  take  yl/,^//tc// 
 word  for  any  warrant  thst  they  arc  nowe  minded  othcrw  il'e.  It  hath 
 bene  their  common  rule,that*  thehsnourcfthe  image  ndopird(.th  to  zThtm.^i^ 
 htm rrhofc im^ffrit is,  1  heretcre Thtmus ,^«A-j>Mjrclolucih that ^' the  f  2,9  i  J;"'"'?/  • 
 fame refterence ugiften to tke im^^e efChrtJte  urdto  Chrijiehtmfiife^  tcrim^^wftd 
 AfulbecnH[e  Chr^  is  to  bee  rv»rP^^?ppidrt>tih  the  rror/htp  cfUtria  ( tiiat  r>^'*'3f^f»-^ 
 is,  Duunc  and  godly  wci flup  )  ujollcyreth  that  kts  tmitge  aljo is  tc  be  b  ibtiu $*rf, 
 Worfh  pped  yt-tth  thepmc  yrer(fjfp  of  /^/r/^.T  herd  ore  ^rdr^dius  lauh  ^,tt'Zl7',irT^Z 
 #r/  hath  bene  '  bctore  Ihcw  cd,  yyee  dtny  rot  but  that  nre  wojhippe  the  <^'"'fi'  *■  'iJicM 
 Crojfe  cfChrtflrtith  thts  nor/mp  cf /atria.     So  then  inafmuch  as  the  /L^X/iltrli.- 
 JTamts  arc  to  bee  worlhippcd  with  the  worflup  Qideult^ty  therefore  r*ntn,uiri4€tn^ 
 they  hold  that  their  images  are  in  hke  fort  lo  bee  wcrfluppcd.  Be/-  'tZ'"mli»%\i: 
 lamune  fimpcrcili  Icmcwhat  at  the  matter,    and  ttUcth  vs,  that  ^  it  ''-'«•'<' '-"■'- -^»- 
 
 flit  ^    I  1  1 1  I  fMKaMm 
 
 ptay  be  admit  ted  th-tt  tmpropcrlj  and  accidentally  images  m^y  bee  rvcr-  c  Sta.i. 
 fhtp^edrviih  the Jknte  kinde  cfvcorPjtppe  yehereraih  their  prir.c  pals  are  '^j^'f/'^'^'f''^ 
 wor/hipfed  I  but  one  of  his  fellow  Icluites  affirincth  fimply  and  ^diBtmfuft;  ' 
 plaincl}-,  that'  »/■  //  the  cenftant  opimtn  of  their  Timwes,  that  the  mage  Z'^^l^'Jo^''/,*'^ 
 is  vporjbtpfedvftth  the  fame  hcnetir  and  wfr/htp  wherevtth  heetsytcr-  ^c-iJimtidtmit, 
 'jhtppedtvhofe  image  it  is.  MfBifbop  therclore,but  onely  tiiat  he  hath  7mfiZ',!!jjl!'**ir- 
 the  countenance  of  lo  great  a  Cardinall  as  Bel/armme^  might  haply  ""^ 
 recciue  a  chcckc  for  doing  fomc  disgrace  to  holy  Images,    by  put-  'u^,^*[f'»c^', 
 tino  them  to  a  lower  and  infcriour  kindc  of  vvorlliip  then  the  ccni-  fi""'J*  Th,»i»^»^ 
 mon  opinion  of  thcirDcuines  doth  attribute  vntotbmj.WnicJi  in  ^,„„/.rfi«fc.»» 
 ^ipnity  he  maktth  the  creatcr  by  making,  imaccs  as  fcruanrs or  Icr-  "  ^  '•'''" '*'' 
 luog  men  to  thcin  whole  in)agcs  they  ocC|tu  Ciinlt  and  his  oan.ts,  ./r  m^^^ 
 ■       -^  -  f fff»  ■  or 
 
1182  OflmAges, 
 
 or  to  God  if  they  be  images  of  God  •   ^s  when  Afemant  is  hoMured 
 
 not  far  his  owne  if  fit  far  his  mdjlersfakc  •  (o  is  that  Ttftrfhippe  (  faith  ht) 
 
 T3^h:ch  wee  aIUw  to  images  y  which  for  the  Saints  fal^  whome  tt  deth  re- 
 
 prefcntj  wee  do:  either  reHsrentlyregardey  ortakeoffot4rhaty  or  bow 
 
 our  knee  vnto  if.     But  what  rcalbn  is  it  to  make  fcruants  of  them 
 
 who  arc  more  trimly  decked  and  more  loftily  fct  vp  then  eucr  tlieir 
 
 maftcrs  were  t  A  feruant  is  to  be  regarded  for  his  matters  fake,  but 
 
 what  rcalbn  is  there  to  giueto  theieruant  that  honour  that  apper- 
 
 taincthtothemailler,  yea  which  the  maftcr  hath  holdcn  vnlaw- 
 
 t^tu*n<if.€»ntrA  full  to  be  done  vnto himlelfcf^  Veterfot bddCorneltHs  (  faith  c/^//?^- 
 
 trZuIral,  vl'un  ^^^ftf^s  )  whcfj  he  WAS  abo.it  to  wtrpjip  htmjajmg^  For  I  alfo  am  a  ntan^ 
 
 umCtrntUum m  xhe  Angellnlfo  whin  lohn  would wor^ip  htm^/ftffered  him  notyfayingy 
 
 iMqutqite  uHnniSec  tha:i  doc  it  Hot^forl  mt  thefcllow-ferftant  of  thy  brethren  theTro-^ 
 
 tn^P>c^'yfjifi    phetSy  andofthemth.tthep:  thsw9rdes  (fthisboohei  worJhipQod,. 
 
 Aitrt'e  vtentem'  ,  .  ./,  i  i  /  /»  i     i-        II  • 
 
 K»n  admifit,&c.   fyhcrefors  tt  belongcth  to  Cjod  onelj  to  bee  worjhtppedy  1  aytn  nee,   »«- 
 
 ^mtni^ci'l'^r^ri  *^'*'  ^^'  ^^'  ^Angcls  igfiorant  thereof.,   who  nlhett  they  exceede  others irt 
 
 niqmc  idab  ^nge  glortf^  jet  Acknowledge  th;mfclms  to  be  creature s^  and  that  thej  are  to^ 
 
 ^q^^nlTc'Jcr»s^^''^^.^'^  ^"  ^^'  ^^^^  *f  them  that  Are  toworjhippey  andnot  of  them 
 
 lUrit  trMfcendut  that  are  to  bee  worlhippid,    Nowe  if  Angcllcs  and  Saints  haue  refu* 
 
 'ft'eff^'^^qZ"  ^^^  tohauc  worlhippc  done  v  nto  them.becaufe  they  arc  but  mcnnp 
 
 eUtftbH^ adorand*  and  fcllow-feruants  with  vs  to  God,  howe may  it  bee  thought  law- 
 
 !^[^^,}cunt^!''  ivi^^ot  vstcydoc  itt(yt[mv  Ccmmts,  that  is,  to  idols  and  images,  as 
 
 i  $mpHUn  Mcrt.  CO  thcir  (cruaDts  for  their  fakes  ?  S urcly  wee  cannot  lee  howe  tliis 
 
 by  any  rcafon  can  (land  good*    Albeit  wee  hold  it  alfo  an  vnman- 
 
 uerly  and  rude  part  m  M*  'Bt{hop  thus  to  thrufl:  (cruants  vpon  theoi 
 
 without  their  will.  Where  doth  it  appeare  vnto  him  that  they  hauc 
 
 promilcd  entertainment  to  any  ftch  leruants:  what  eoucnant  hauc 
 
 they  made  withthcm  ?  what  wages  doc  they  pay  them  ?  what  fcr- 
 
 uice  doc  they  require  of  them  ?   nay  what  feruice  Q^ould  they  ex- 
 
 or^j  ,    pc6t  of  (cnflefl'e  blockc$,8  which  haue  eyes  andjee  not  year  es  andheare 
 
 «cuei.  5.  i©.       not,  hands  and  handle  noty  feeteandw  ilke  noty  throate  and/peak^  not 
 
 ^  which  cannot  ^goe  when  they  are  bid  goc,  nor  C4me  when  they  arc 
 
 "' "*'        bid  come,  nor  2ftfff  what  they  are  bid  doc.    And  if  they  bee  of n»'j 
 
 feruice,  ifthey  be  good  for  nothings  why  arethcy(ctfoorthtov$ 
 
 by  a  comparifon  of  feruantes  to  bee  well  entertained  and  vied 
 
 for  their  maftcrs  fake  ?  OH.  Bifljop  then  hath  hccre  made  a  wife 
 
 ^,  handc,  to  fet  downc  a  diltiri6bon  of  worfhippe,    the  particularf;  i 
 
 ^  iwhercof  arc  neythcr  plcaiing  co  vs  nor  to  his  ownc  friendcs  ♦. 
 
 ■*  Albciltl 
 
t 
 
 oflTmges,  ,,j^ 
 
 Albeit  it  is  withall  to  be  vndcrftood,t!iat  thefc  diftinftions  of  wor- 
 fliip, whetlicr  M.  "Btjhtp  or  any  others,  belong  to  the  thcorcmcs  of 
 tlicir  fchoolcs,  not  to  tiic  prattifc  ot  their  Churches.    They  tell  vs 
 ofdiucrskindsofworiliipin  their  fchooles,  when  as  in  their  chur- 
 ches there  is  no  difference  to  be  fcenc  j  but  what  tiiey  doc  to  God 
 the  fame  they  doc  to  Saints,  the  iaiiic  alfo  to  the  iinagcs  of  the 
 Saints.  Wherein  that  their  ablurditic  and  the  vanitic  of  their  di- 
 ftin6Uon  may  the  better  appcare,  let  vs  examine  what  things  they 
 arc  that  belong  to  diuinc  and  godly  worftiip,  which  they  call  £««-. 
 /r/rf,  which  if  tiiey  bee  found  togiuc  in  common  to  their  Saints  and 
 images  ,thcn  it  fliall  bee  manifeit  that  their  diflinftion  \%  vfed  but  '^^"f^"?^"'*^ 
 onciyforafhcw  to  blind  the  vnaduifed  and  igncrant Reader,  but  ?-"rM-"&^.^^ 
 cannot  with  any  intelligent  mindc  acquit  them  ofthatidolatrie}l'J|fc'/;;'^';, 
 which  we  impute  vnto  them.To^ww^  crgsdly  rv»rJhtp,CjttI6<.K/fH-  ^^^! d'i'l//,\Z" 
 ftin,dot  reckon  to  be  belonging  'f4crcddcuot,or:s,frtcfihocdjcmfies  Zll'^ttte. 
 ^ltars,f4iicrifice$i4ndoffer}ngs^ceremo»ies,ffJliuaJUAjcs  Ardjolcnimties  ^y''^  '»''^*i»l^^^ 
 Vowcs,pr^j<rs,^ratJcs..Kdtha»k£Sgif<tKgs,Adorstiena,drforJh,Y^C(v^^^^^^^^ 
 pjficns^  all  which  the  diuels  did  procure  tobee  giucn  to  them  when  .?""""^<"»'-^/'»«rt 
 they  fought  to  draw  vntd  ihemlelues  the  honour  of  Ccd.S.^'.pnfrur'':::!:}-,^^ 
 agamc  expoundcih  /airtA  to  confift  ^  in  doingfdercddeuotiom  Mid "''^"'*"  <> ^-^^ 
 facrtficesyor  cenficratmg  any  thing  that  is  ours  or  ourfc/ucs  by  ctty  rites  ik^oi!!p  4".^"' 
 tr  cercMOKies  efreligtcn.  Now  wiiat  is  there  of  all  theic  tJungs  wluch  ^-^"l"^'-'"'*- 
 thcyyccld  not  to  their  Saints,  and  in  the  name  of  the  Saints  to  the /-^''^-/-'ii^*^' 
 images  of  the  Saints?  They  worfhip  them,  they  pray  vnto  thcm^fi^'i^X^";;;,^. 
 they  make  confefi ions  and  vowcs  to  them,  they  giuc  thankes  to '/'y*"''''!'" -""i^" 
 them  for  bencfitcsrecciued,  they  pcrforme  facrcd  dcuotions  andH,T//ftrZ*. 
 ceremonies  to  them ,  and  tljereto  confecratc  thcmfelucs  and  their  '"/'i"",**^- 1^ 
 goods,  they  kccpc  holy  dales  and  fafling  daiesinthc  worfliip  and ;:;;",;:{;.'"""" 
 honour  ot  them,  they  fetvp  lights  before  them  ,  they  put  precious  '^''""  ««"•-/'»'. 
 and  cortly  garments  vpon  them ,  theymakc  pilgrimages  to  them,  tlTui^JJUrrs 
 and  no  end  is  there  of  religious  rites  and  duties  which  with  all  ho-  ""^'^^'p'"'»* 
 lie  obfcruation  they  yeeld  vnto  them, '  Who  doubt (th  (  f.ith  Saintj^^n/Jri'T',., 
 »AuViiie)bHt  that  to  TKhomfoener  tveebutldatcmfU^yvcefcrHe  ^^if^nt'^crHlrl^m'/'^ 
 mth  latria,  that  is  the  worfbip  of  God  "'  F*r  tjto  any  ofthfmcft  ex-  'l'>'i'rTMl^.t' 
 cclUnt  Ungtls  (faith  hc)ypecJhoHldofy,ood^ndpne  butld^  temple  or  ItL^ST! 
 thurchyvcpJi'.ld yeeld  10  the  creature  aferntceyvhtch  is  due  to  G<^dcnly  "i''/'—  <«r/.pw 
 
 9KbilnrtmMJ  ism/erMttM(4M  qut  vm  iMtum  ithttur  Dtt. 
 
 FfffS  But 
 
"llS4  Oflmdges. 
 
 But  ch'is  tliey  did  as  ErdTmus  there  noceth  "  to  euery  of  the  Saints^C" 
 cordingly  as  Boniface  tnc  fourth  ^conJecrAtedthe  Vantheon  of  the  R*" 
 rnmss  tothehononrofthe  blejfed  yirgiy.e ar.d allthe  Afartyres'^  accor- 
 ding as  they  arc  taught  to  pray  comrning  into  a  Church,?  Oyse 
 Saints  of  Gedin  the  honor  And  remembrance  of  whom  this  Church  was 
 dedicated  and  tkfeaUar.tconfccrated^(^c.  Where  it  appcarctbaUb 
 virginu  omnium^  that  they  confecraccd  altars  to  the  Saints  and  to  their  honour ,  yea 
 '^"uZTvirg.      infomuch  that  in  the  Ghurchcs  tlicy  had  many  times  their  peculiar 
 chappcls  and  altars,and  Priefts.our  Ladies  chappclljour  Ladies  al-» 
 tar,  our  Ladies  Prieft,  &  fo  for  other  Saints,  whereas  S.y^«^/«  alfo 
 tcftifieth,tliat  to  be  honoured  with  an  *!  alcai'  is  a  thing  proper  to 
 God  oncly.Albeit  here  they  except  that  they  ofier  not  theirfacri- 
 fice  to  any  but  to  God  oncly, namely  that  in  their  made  they  do  not 
 fay, '^  We  offer  vnto  the  OP^f^/- or  ?<«;</,  but  refcrue  this  as  pccu^ 
 liar  to  him  oncly  who  hath  crowned  chetn,    A  goodly  matter  that 
 of  ali  the  worlhip  that  bclongcthto  God  tliey  kcepe  one  onely  adl 
 or  office  entire  vnto  him.  Albeit  here  they  doc  but  halt  and  dally 
 with  God,  becaule  howfocucr  they  pretend  to  oifL-r  to  God  oncly 
 yetthcy  profeflc  ^  to  offer  to  Godin  honour  of  the  Saints'and,  whereas 
 our  Sauiour  Chrift  hath  inilituted  that  facrament  to  bee  celebrated 
 as  a  diuiue andgod'y  worfhipy  ^  in  remembrance  of  him^  they  herein 
 ioyne  the  Saints  in  fellowlliip  with  him  and  profefiTe  the  lame  holy 
 celebration  to  be  peribrraed  aud  ^onc^  in  re?tt;mbrance  of  them^. 
 'rSlvti&u^  And  yet  it  is  to  be  obferued  further  x.\\9,tfacnflcc  it  nor  to  be  vnder- 
 ftood  onely  of  propitiatory  facrificc,  as  tiiey  affiraie  their  maQc  to 
 bcjbut  of  all  conrecratedand  holy  offerings,  concerning  which  gc^ 
 nerally  God  hath  faid*^  He  whtch/kcr/ficeth  or  ojfcreth  to  other  gods 
 hut  t>)  the  Lord  onely  (hall  he  Jlaine.^hzvt'f  by  immolation  or facrtfce 
 (faith  Lyrji)is  vnderjioodto  beforbiddeobUtionidri'^kjijferiiigyburKiHg 
 ofincenfe,  and  fitch  other  things  which  in  the  tentple  were  done  direBJj 
 to  God  himflfe^  Hereby  then  it  is  plainc  that  all  manner  of  religious 
 t  «.cor.iM4.  ^j^  J  jjQJy  Q^jj-ing  15  tQ  [jg^  accounted  a  peculiar  honour  of  God 
 tL,c»attirniint  aloiie  ,  and  chercforc  did  Epfphanihs  condcmnc  tlic  Collyridian 
 
 '^ '    herecickes  as  nuking  a  god  of  the  Virginc  CH^rie ,  in  that  by 
 
 they  offered  a  cake  iinto  her  or  in  her  name. 
 
 nErdfmMd.m 
 m*rfine,  H»e, 
 Mtmtfit  qitiln*f- 
 IJftt  diuu. 
 O  PUtm.iri  Bf~ 
 mif.^,  Pttnthion 
 
 M  Phtc*  ibtlttHlt 
 
 MarU  fecund, 
 vfum  Surtun, 
 6dnStdeiin 
 qiurtunhomre 
 4f  c»r»mem»rA 
 f$»ni  IjMcfttnBj 
 dedicataeJlEc- 
 <ltftn(Thtcal' 
 tttritconfcerdt*, 
 
 S^xAHg.d every 
 De.fer.^.Sjiod 
 fr*  niimineiic- 
 cip'tAnt  tlUra 
 ii*tstJim,arti  te' 
 
 ,  lie  fsCt^tHTAfi 
 
 illi*dniHh*betur 
 fri  Humme? 
 i  Triden.ctne'd. 
 feff.G.cA^.  x.Vn. 
 de  nee  fteerdis 
 4teerefalet,3fe\ 
 
 C  BelUrmin.di 
 fAnS.betttttud. 
 SAf.7.  Sdcrifieia 
 «AK*EHch*rijiid 
 quiimliudumet 
 precwn  m  e»r$ti» 
 hinerem  De* 
 fukiici  outrun, 
 tf»r. 
 
 tfteprM  Inh»- 
 ntrtm  {7  '«•<»"  • 
 
 aeclefid  mi(fM  ' 
 
 tulAr*u  (»»' 
 
 fittmt       xEzoJ.»».lo»      y  LyrA.ibid  Per 'tmm*Uti»nem  h'le  frehibitam  lnteU\x^t»r  frth'Ait*  $bUti»,  ttbAU'e, 
 fhitfifietti*,  &t*\i*ij»*fiebdntintemfloipfiDe*d*reRi,  z  Efiphan.lixref.  Pattern  prcfonnnt  ^tfftrmtiM. 
 
 tiffin  i£«rit,  &c,  S^niitv*  *r*t  Mtrit^etr^M  Atnfrt  Di»t,irt, 
 
0flm.tges.  jljf 
 
 But  tin's  the  Church  of  Rome  dotli,  and  tcachcth  men  to  doe :  they 
 offer  to  their  idols  and  images  allmanner  offeringcs  of  gold  and  fil- 
 uer,  andicvvcls,  and  whatlbeucr  clfcmayicrueforthevfeofthem 
 who  make  their  profit  of  tliofc  offerings,  and  therefore  cannot  bee 
 cleared  ofofferingfacrifice  to  the  Saints  and  their  Images,   that  is, 
 of  giuing  them  m  this  rcfpcft  alfo  the  woriliippe  tJiat  bcclongcth  to 
 God  only.  Thus  as  ^  the  lurlot  in  the  Proucrbs  cAtethaytdwipethher 
 moHtb, and  faith  f  I  hduc  cowmittednp  iniejuitiey  fo  the  harlot  of  Rome  '  ^^^'  *^'*** 
 going  a  whoring  from  God,  befto  wcth  vpon  her  idols  all  the  wor- 
 Ihip  Si  iionour  of  God,  and  doth  to  them  all  that  ihee  doth  to  God 
 tndinthcmeanctimc  prctendcth  that  it  h  not  diuine  or g$dlj  veor" 
 ffippr^wt  oncly  an  infcriour  kind  of  vvorfliip  that  fliee  doth  adignc 
 vnto  them.   Wliich  becaufe  it  is  more  manitcft  then  tliat  it  can  bee  b  Gr,r,MVMUm 
 denyed,  the  Valcntian  Icfuite  to  takeaway  the  inconuenicncc '^J"^'''^1J''*:'- 
 thereof arifing,  that  tliey are guilcie  of Idolatric,  frameth  vsancw^'L^-r-'i/f^l 
 definition  of  Idolatrie,  that  it  isnotthcaiuingofthcworniippc  of'"'"'"''"'"'^!^*' 
 VjCU  to  a  creature,  but »  the^tmyjg  of  the  rocrjhip  of  G»a  to  a  creature  t>e*. 
 4tsto  Gedy  therby  thinking  that  they  arc  to  bcc  acquitted  of  Idolatric  li^'j!!p,6M,'i7. 
 for  that  albeit  they  giuc  diuinc  honor  and  worftiip  to  their  Images, '"f^-'  d.cMnt„r^M 
 which  hec  could  not  denie,    yet  they  giuc  it  not  to  them  as  i^kmsf^ti'^i't^.m 
 them  to  be  gods  But  S.^AuJlm  fimply  faith,that  ^  they  ure  cdUedldo-  q'**d'bitnrDt». 
 Uters  who  ghitto  Jrymges  thatferuice  that  is  due  to  God,  which  they  fdufiM-i^Js. 
 doing  by  ins  ownc  confcflion,  muft  confequently  beaflBrmcd  to  be  ^ '  '^^'^''Z^ 
 idolaters. Ncitlicr  can  the  diftindtions  vfcd  hyM^Bifrnp  and  the  refl:,^''''-'^^  '«'"»* 
 whatfocucr  colours  they  fet  vpon  them,  excufc  them  in  tiiis  behalfe,  ''«''.j""«'*'"*'^» 
 becaufe  iiovvfocucrtlieytcrmc  it  an  infcriour  worfliippe  which  they  e/<^>i»«»frj2.«* 
 doc  10  Saints  and  Images,    yet  it  is  religious  wcrfliip  or  worfiiippc^^^^J^'^/j*,^,;^^' 
 of  religion,  and  worfliippc  of  religion  is  peculiartoG  ODalonc.^'i"«»f/>'''""^« 
 ^The^^p:jlle((^\tUS.Aupine)  M:ddeth  thatyvorjljippe  ^frcligiofj^j^^f^-^i;^:,:^^^^^ 
 heyteUedto  a  cre.iture.*  C  hrijliam  (faith  he  )  are  to  olrlerue  that » ith  ^ixofermatur. 
 dntif  of  religion  they  Tvtrjhip  Godomly.  Therefore  he  faith  as  touching!,^  /J?.  S5  j^'7«jr» 
 the  Saints, '  Let  it  be  no  reltgttn  with  vsto  tpcr/hip  dead  men :  they  are  "•*"  r'/'i"' 
 to  be  hancfrredfpr  im  tt.it  tot:  y  not  to  be  wor pipped  for  religion :  T»e  honour  r„m[^c.Ht 
 them  by  tvay  of  hue,  tjrst  bj  way  cfjernice.     To  this  purpofc  the  famc^'/"""'? '  '^'' 
 S.  .xf^y?/»^  very  fitly  obfcructh,  that  8  rcligionisfo  called  of  lyir.gour^^r.dify'tftt^Al- 
 fo\l  sto  God  oueij.  that  wee  may  concciue  that  as  LaRantms  lav  ethji""""'*^'"*"* 
 
 tt,ntnftrmtlltt. 
 g  IktdLt  vni  TtU^^t-ntcHihiimu  n*fit,f,va.'.e>el''j^'»dtl}d(red,tHr. 
 
 rf  ff  4  »•  !•• 
 
 culiiu 
 
 rtH»' 
 
 HtKtrMm 
 
 trimt 
 
 Adt. 
 
tl86  (9//W4ffi. 
 
 ^fto  religion  or  worfhtp  is  to  h  holden  but  of  God  only.  In  refpcft  w  he  r- 
 it^p!io.$s'»'  of  hauing  condemned  imagcSjhe  viech  this  cxhortanon,ihat '  we  a- 
 ttventrdtwH»u»  dorenothiw,  ivorJhipnsthingbHt  the onely  Gfidhedd of onr maker tind 
 VnendZp^  "  Father J^  H<f  ofjc/)  is  to h: ivorjhippedy faith S. ^ufime,  tn  the tHtoying 
 iibid.iihzc^p.iS  ofwhom ahnehs becommsth bkffedthat  rvorjhippethhim*^  fVce hear- 
 mu,nihu Cumw  k^ft  to  him  (  faith  Origen)vphoteAch£th  vsthat  Godoncly  is  to  bee  veor" 
 "'■^  ^*'T  '"'f^-^"'  fijipped,ayid  as  for  other  things  that  they  are  mihingiOr  that  they  are  tn" 
 vnktim  nu)»en„  defde,  b.vt  are  worthie  of  honour  onely^  not  »f adoration  and  rvorfhtp^ 
 ^M^'^itt  io7l<  "ivhtchcr/i  be  granted  to  no  creature  witheHtimHryvntfiGod.l>io\'v  then 
 g$iuiiU€ct'endu4  what  do  they  but  niockc  vs  in  tclhng  vs  of  a  diucrs  kindc  of  vvorfhip 
 fj^fiuui'tT  ^^  t>e  pertbrracd  by  way  of  religion  Co  God,  to  faints  and  Images, 
 eitu.  when  as  m  religion  there  is  no  woriliippe  to  bee  done  to  any  but  to 
 
 ]^JfS'i'Ei7dh,.  God  alone  ?  They  tell  vs  tlicy  giuc  not  the  fame  worfhip  to  Images 
 ttwtu^nimttmtjHtQTzothe  Saints  35  they  doc  to  God,  when  as  rehgion  tcachethvs 
 ilulilm^p^Ztc  ^'■'^t  no  worfhip  at  all  is  due  cither  to  images  orSamts,  but  to  God 
 r*mhiUffi,Mtcjf,  oncly .  Albcit  they  lie  therein,  as  hath  beene  fhewed,inaimuch  as  by 
 VntlZ%n7Zn  ^hc  common  opinion  of  their  Diuines,  the  Images  of  God  and  of 
 sdtit*t^ a»r*u.  chrift  arc  to  bee  worlhippcd  with  diuinc  worfhip,  beccaufc  diuinc 
 urlTomedi'f'xlfi  worfhip  is  duc  to  them  that  arc  rcprefented  thereby.    Now  there* 
 -t/^  immutk    fore  w licrcas  M.Bifbop  faith , that  all  the  worltip  which  they  doc  to 
 Images  is  but  reuerently  to  regardjtopHt  off  the  hat  and  to  bow  the  knee 
 to  them,  he  fpeaketh  as  a  manne  alhamcd  of  tliat  which  euery  where 
 and  in  all  places  is  pra6tifed  amongd  them .    And  it  may  be  that  he 
 Ipeakcthitbutonelyby  cquiuocation  inre(pe6l  of  the  vcrie  Image 
 
 m*'il7J^S'»f'ci' "  ^^^^"^>  ^^^  ^"  ""^^^  ^^^7  ^^'^l'^  *^f''^f^  (  ^^^^^  Beliarmine  )  there  isftme 
 ■iUniffi\mxiir,'tfacredmatter  ^namely  the  Ukeneffe  toahsly  things  and  the  dedicating  or 
 }lllHmntmrut  conjecratt^g  ofttto  difitnewor/hippe,  and  therefore  Images  themjelues 
 fimiinui*  td  rim  in  thcmfelues  are  worthy  ofhonor^and  not  only  as  thtyreprefentor  beare 
 ■S!clt»y£/fit^-"'^^/"^^/^^  »fth:priftctpalL  His  propofition  more  fully  cxprcfleth  the 
 er^tadrnxicui"  fame,  "  The  Image  ofChriJie  and  of  the  Saints  are  to  b^eworjhipped 
 *&nlnf!iJiLvt'  "^^  ^'^'h accidentally  or  vnproperlyjbut properly  ar.d in  themfdueSyfo as 
 tr*t»tjpfvu:m  xc  th^t  they  determine  the  worfhippe  themfelnes  as  they  are  confideredin 
 >»f.  *"*^'  '^'"^  themfeiaes^  and  not  onely  as  they  ftippiy  the  place  of  thetr  principally 
 nniiimAttnts  Thus  haply  M*  Bifhophv  a  cunning  diftin6lion  tclleth  vs  that  they 
 rHJvenirAr.dAjTitg'^^^  ^o  morc  worlhippc  to  images  then  that  which  he  mentioncth, 
 '"'/"''♦"• /'"■""-beecaufe  in  one  meaning  they  giuc  no  morc  as  they  arc  confidcrcd- 
 
 dtnsvtlintprtfrii,  ^     o  /  O  ' 
 
 fed  ttitLmpfrfeir 
 
 prffriifiUvtiffs  tcrnHntntvtntrMitnem^vtin  ft etnfidtrantnrf&  ntnftli*m  vt  vicem germtcxtv$fUri». 
 
 m 
 
of  Images,  1187 
 
 la  thcmfclucs,  but  let  Jiim  make  the  meaning  what  hce  will,    hcc 
 knovvetli  well  tliac  in  tlic  dcuotion  of  the  people  tlicy  hauc  all  the 
 lame vvoriliip  and  Icruicc  done  to  them  as  is  done  to  God  himlcUc. 
 Albtit  that  whici)  hce  iiinifcUc  mentioneth  is  a  witlellc  alcnllcflc 
 and  drunken  dcuotion.   like  to  the  fuperftirion  that  was  derided  m 
 thePasans,  who"  at  the  lizht  of  tkcitnaqe  cf  S  erupts  (  otixx^M  hke  ) 
 vereypotit gowgbj tp ktjje the band^nzmciy  in  token  or  doing  reiic-  odAiai^Ar,,*. 
 fence  thereto.   What  a  brutiili  and  bealUy  abfurditie  is  it,  that  an  '';^"'J'''^l[*,  '^"''' 
 vndcrilandinglbulc  iliould  deie6t  it  fcUto  do  reuerence  to  a  block?  v^r^iM/rptrji,,,,^ 
 God  hath  laid,  7  hotfjhd/t  not  bow  dovene  to  them  \  and  aoaine  teach-  ^'''  f''/'-'""""^ 
 cthmantolay,  Sh^lllbowtothejiockeofatree?  The  Prophet  faith  iur^iri,^s:;,p„. 
 of  Idolaters, '1  'J  hey  worpjiptheworkeofthetr  0-ivne  handesyvhich  their  ^^^^^J^^^^' 
 ev^ne fingers hdtte mAde^and a  man  boyvcdhimfilfet^nd AmanhHrnbUd 
 himJelfe^thereforefpAre  thcmnot.  Hee  denounceth  the  vengeance  oi 
 God  to  them  who  to  ftockes  &  ftoncs,tothc  works  of  mens  handes 
 will  doc  euenthofepcttiercuerenccs  which  M.   ^//^ro^p  fpcaketh  ot 
 Therefore  whereas  he  laith,  This  third  kt^tde  cfworfitp  kteing  eiUthat 
 ree  allow  vnto  piBureSyWere  he  not  that  vnderfiandes  it  more  then  halfe 
 fraHticke^that/bouldthinke  if  a  great  dtfparagement  vnttthe  incfimpre-- 
 henfible  tvorjhip  ofCod^  that  to  tne  ofhisferuantspiBures  ijheuldyeeld 
 fome fuch pettte  reuerence ^or  that  Cj»dJhonldforbidthis tn  theforefr^tit 
 ojhis  ten  comandemeTits}  1  anfwer  with  his  o wnc  w*rdcs,Nof^/>f/  lejfe. 
 Wc  fee  chat  hke  Cauphashcc  fpeaketh  the  truth,  and  is  not  aware, 
 Indeedeitis«cr/;i«f /fj(7<rthen  a  frantickc  humour  to  bee  inftru6ied 
 by  Godscommaundement,and  therupon  to  deny  the  doine  of  any 
 worOiip  to  pi6tures  and  images :  but  to  affirme  the  fame,  and  to  doc 
 fuch  reucrences  to  pidures,  is  a  plainc  token  that  Idolaters  arc  like 
 tlicidols  which  they  worniippc^altogethcryoidcof  vnderftanding 
 and  without  the  light  ot  common  fence, Therefore  rightly  the  Pro- 
 phetfaith, '  T  hey  thAtryjal^  them  are  like  vnfthem^andfi  arc  all  hey  '?^^U\^tL 
 that  putt  hi  ir  truji  in  them. 
 
 12    W.   Bl  S  HO  f. 
 
 Bat  let  vsg  ^  #«  vcith  M.  Perkins  his  argument*  H/s/econdiSy  The 
 br.i^en  Serpent  was  an  im^ge  ofCljri^  crMcified^ppotntedby  God  :  j  ? 
 Tffhtnthe  0:ildjren  of  I [r  ad  burned  incense  %/ntoU^  fizcchias  brahe  tt  in 
 
IISS  of  Images. 
 
 Anfw,  So  when  Chrijiians  generaUy  giueged^  honour  to  imagoes,  ^ 
 thsje  Ifraehtes  dtd  to  theferfentjit  them  aljc  he  broken  by  their  Icmfull 
 fupericur if m better remedymAjheefound.  'But as  thatveriebra^n 
 fertentdftljworjhip^ed  ntanjhftndredyearesbythefimefeoflebcefore 
 L/.'ia'^'^'""'  theyfellto tdt/atrieyas tvitneffcth  S.Auguftinc/  T^herehereck»yieththe 
 brazenferfent  among  thofefignes  vphich  are  yv»rthie  efreligicus  ivorfhip 
 fogood  ChriJiiiWs  may  werfhip  all  forts  efholypB:HTes,fo  they  thinke  no 
 god  to  dwell  in  them,n«rptit  any  trujl  in  thepi^nresj  but  vfe  them  onely 
 tofiir  vp  At  notion y  to  keepe  their  minds  from  wandering  after  their  do" 
 me^icall  affaires, and  to  conferue  the  memerie  of  Gods  happy  feruants, 
 
 R.  Abb  0T» 
 
 We  arc  dcfirous  to  know  where  the  fupcriours  of  the  Romifh 
 Church  hauc  broken  any  images  to  v^lrich godly  honour  hath  bccnc 
 giucn .  That  it  hath  bcene  giuen  to  them,  it  is  confcfTed  by  l^elyd«re 
 Z^/;^//,  as  I  haue  before  flic  wed,  acknowledging  that  *  r^^?/j?^r/ ijf 
 'inutnt.rtrJ^S.  p^t^  ^'^  ^^^^  differ from  impiety, and  that  the  people  did  Tvorjhip  images 
 **jP-'S'  not  asfigureshutfo  as  that  they  didput  more  truft  in  themthentn  (^hrifi 
 
 4tndthe  Saints  to  rvhom  they  were  dedicated.  Tiiefe  words  they  deface 
 and  bloc  out,  with  many  other  following  which  fcruc  to  the  laying 
 open  of  this  wicked  abufe,but  of  the  reforming  of  any  abufc  herein 
 comittcdjwe  can  yet  vndcrftand  nothing.  And  feeing  Greg,  de  Val. 
 plainly  confeflcth  that  they  giue  diuine  worfliip  to  ImageSjp.s  JiatJi 
 bene  fliewed  in  the  former  fc6lion5  we  mull  take  tl)is  fpecch  oiM, 
 Bifkop  to  bee  vfcd  but  for  a  fhift  without  any  meaning  to  haue  their 
 idols  fo  roughly  dealt  with  as  hee  pretendcth.   Nay  as  the  Pagans 
 ia%u^nhi!tmi  were  made  becleeue  that  ^  if  the  imagcof5fr^/>/.y  were  hurt  or  cou- 
 ♦xj*.  2  ?.  FtrfJfit  ched,  all  the  world  would  prcfcntly  be  diflbIued:fo  the  Roniifli  po- 
 *^^'^^?^^''-^^Miticiansper(;vade  themfclues  that  their  golden  worldc  will  foone 
 tMchrMmiiiffdeon-  comcto  nouglit  if  oncc  they  fliould  offer  to  lay  violent  hands  vpon 
 9ii<fctt,rr*  '^'*'/ their  facred  and  holy  images^  As  for  that  wliich  he  faith  of  the  bra/en 
 t»rtncha»s,&    ferpentdulyworjhtpprd  many  hr^ndr<fayeares  yit  is  a  moft  impudent  he, 
 VttT'rfJeT  *^*"  ncyther  is  there  fo  much  as  anic  fhcwe  cf  anie  thing  whereupon  hcc 
 cjjcings  i8. 4.  fhouldfoaffin-ne.Tiie  childrc  oflfracl  had  bin  accuftomed-/<?^«rw 
 *«r<w/^ /tf />♦  £-t(r^^/W  tcoke  knowledge  o(it(wIiich  it  fcemcth  fbmc 
 och  er  godly  kings  before  him  had  not  done)  &c6demncdic  as  wic- 
 ked &  vnlawful,&  tojakc  away  vtteriy  tlie  occafion  of  that  idolatrie 
 
 hee 
 
Oflmdgi's.  118^ 
 
 hce  brake  die  fame  brazen  Serpent  in  pccccs,  calling  it  Li  conccinnc 
 bccauleukhcabulcofic,  upeiLeofbra^c*  fhatiCwMS  wonlnupcd 
 then  wcfind,and  for  diat  caulc  was  dcllroycd,  but  ciiat  it  was  cucr 
 h'.vfully  vvorl  hipped,  there  is  nothing  CO  be  foLuid.    \cz  Ai.'Bifjop 
 very Icwuly  fee kcch to tach.crthii conceit vpon 6'.  A»/itne,^  ^-isvpit-  /<i.S./ni]!J/,. 
 iicjfeth  S.it'.t  ^ufliyie,  faith  he,  rvhere  he  reck^neth  ths  brnK.in  Serpent  ^"•""''  "'"'•'■/» 
 Among thofefignes wlm hare yvorthie ofreligiotis wor(hipfe»  The l\m\^Uqu^nt»i»m mm 
 that  S,  Ahfltne  faith  is  this,  tliat  to  decUre  fomervhat  to  vsfrom  Qpd'r'''-''^!^"'"' 
 
 *  ^  •'  ^»^      IcfPef'i  lilt  dntui 
 
 fsmetimes  aforme  or  k^Aeofthwgts  m^de  either  to  abide  for  ay^iify-^iuttuinnimt, 
 Ai  might  ths  br.i^in Serpent  th^t  rvxi  hft  vp  tn  the  ynld:rne]fe,  and  as  f!,%!i'^Z'ch^ 
 Utters  or  writing  way  :  or  elfetopa^e  avfay  as  the  fertttce  isperformedy  ''^ptn*  trMfiturs, 
 Oi  the  brj^-rdf  m  idefor  the  vfe  in  receiuing  theS  acrament  is  con  fumed,  %n'11"''sce,f*,nd» 
 Hcrcuponhcc addcth,  Butthefethinos beeingknorvtifto  rnenbecauCe /'"'*'"*"'»"''/»•' 
 
 til  II  *  7       '""f*r,redifl*qwM 
 
 they  are  done  by  men,  may  huHe  bonqur  as  matters  appertaintng  to  relt-  htm-.mbmnttlfiit 
 r ton, but  vonder  as  matters  ofmarHellthey  cannot  hatte.     And  wliat  is  %'*"f"^  htmmtt 
 
 I  T  .T./rniirr'  i«n^/i  J>unt  hontrtrntAo* 
 
 hcrenowc  wJiencc  M^Bt^op  Inouldamrmc  that  J^.^f «/?/>; accoun-  q»Amrt!,i,»fAh». 
 ted  the  brazen  Serpent  worcliic  o^relmoHs  rvorjhip  I  What  doth  he  ''"'f'Il'*""'M'- 
 lay  more  ot  the  brazen  fcrpent  then  he  doth  of  letters  and  writing,  m  «•»/»/!«»» 
 and  will  Uii.  Btftjop  lay  that  hcc  will  haue  letters  and  writing  to  bcc 
 worfhipped  ?  Tkings  appertaining  to  the  vie  ofreligion  are  to  be 
 honored  by  decent  and  fccmely  vfagc,  as  our  Churches,  pulpits,vc 
 i^ftiments,  cups^booksjaud  fuch  lijccjand  yet  they  arc  not  to  be  wor- 
 fhipped, .Jaint  Prf^/faith,«  The  eldtrs  that  rule  rvellare  yvorthie  of  dot*  ^  ,  Tim  m7 
 ble  honour y  and  yet  wee  hope  M.'B'Pjop  will  not  vppon  a  good  opi- 
 nion ofhimlclfc  take  vpon  him  to  bee  worfliippcd.  ^  Efteryonethat^.^*'*^"^''"'^*^ 
 votrPiippith,  honour  el  h,  laitii  j",  tAufiine^  but  euery  one  that  honour  eth  ii  in,rdt  »mnu  am 
 dcthnotworfhip/rUcvciorc  Epiphanius  faitJi  of  the  blcflcd  Virginc,  ^^;;;/;^7'';;'" 
 g  Let  mfary  bee  in  hon:ur  :    let  Father,  Sonne  and  holy  Cjho^  be  wor~  '>  "ordi. 
 /hipped:   Let  no  man  voorftAp  Ai,\ry  \  thismy fiery  belongeih  vnto  God^  %-is't^nh*iZ{, 
 She  isholy  andhonof.rnble  ^  but  is  nc  t  to  be  worflfipped.  The  brazen  Icr-  't-^'-^MPaitr  &  ft 
 pent  then  iniglit  be  honored  by  being  carefully  kept,  as  Manna  was  JlTd^f.ZlZST- 
 forthercmembrnncc  ofthe  bencHte  thereby  rccciucd,  but  there- ^'J',"^'*'^''"^''* 
 upon  to  nllignc  to  it  re/'gims  yporfjsp  is  a  collcdio  fomwhat  ltr;ingc.  myjienum.^'c. 
 Seein-z  tlicrcforc  the  brazen  .Serpent  was  neucr lawfully  vvorllup- "^ '"•'•"-•' <''*'"'^ 
 ped,  Ai^ipjop  hath  no  argument  from  thence  to  pioouctl!at^-5</)4f..i,m. 
 Chnjiians  may  rtorjhip  all  forts  of. holy  piHures,  but  UM  .^rr/^/nrargU- 
 roentftandcthgood,    thatfiththc  brazen  Serpent  eicCtcd.  hy- the 
 coiixraaundcmcnt  of  Gt)d  lumfdfc^  yet  when  it  wa5  worshipped 
 
11 90  Of  Images. 
 
 was  therefore dcftroycd  andaboliihcd  ;  therefore  much  more  all 
 other  images  bccing  erefted  onely  of  humane  curiofitie  without 
 commaundement  from  God  arc  to  be  defaced  and  dellroyed  when 
 reho-ious  worfhip  or  feruice  is  done  vnto  them«  A s  for  OH.Btfhtps 
 vies  of  his  images  f#y?*rr^  vpdeHoittny  toksepethemrndfremwande- 
 rmgy  to  csnferue  the  memorie  efGtds  happtefirn^Kts,  they  are  (  as  I 
 
 ^laae  before  fhewed  )  the  vaine  pretences  of  Idolaters,   ney ther  is 
 tjpre  any  good  effect  to  beexpe6kd  from  themjto  fay  nothing  that 
 
 4hc{c  things  are  nothing  to  the  point  in  hand,which  is  the  worfhip- 
 ping  of  tlicm. 
 
 •ij*  W.BisHOP, 
 
 N  ow  t«  the  third  ariumeat^  rvhtch  is  tolly ^  andworthythe  wilde  rvitte 
 of  a  madde  miniver,  (^hrift  rveuld  notfo  much  4S  hew  his  knee  vtito  the 
 dsHillyalthoHgh  he  yfouUham  giuen  htm  the  rehele  world f»r  doing  of  if. 
 therefore  i»e  mufi  not  adore  images  J'rne^if  the  Image  were  M.BczaeS 
 enjigne^or  ofthetr  matjler  the  dewll,  or  anj  of  his  hel-homds, 
 
 R.  Ajjbot 
 
 Here  M,  *BiJh»p  was  difpofed  to  play  the  Sycophants  parr,  or  elfc 
 he  might  haue  fecne  that  Ai,  Perkins  meaning  was  othcrwifc  then 
 to  frame  any  fuch  argument  as  hce  hath  hewed  his  words  to.    The 
 point  in  queftion  is  the  worfliippir)gof  Images.    L^T.  "PerkMsiov 
 our  principali  ground  againft  it,  alledgcth  tlie  {ccond  commaunde- 
 ment* To  declare  the  meaning  of  the  commandemcnt  he  alledgcth 
 the  example  of  our  SauiourChnft,  wlio  when  the  deuillrcquireth 
 him  '^  ttfall  downe  and  to  i»orfl?tp  htm  vpon  promifj  to  giue  him  the 
 whole  worlde,  taketh  exception  againft  him,  not  by  the  indignity 
 ofhisperfbn,  butbythe  commaundcmenrofchelaw,  7hcHjhalt 
 rf  or/hip  the  Lordthj  God,  and  him  onely  thou  (haltferne,    importina 
 thereby,  that  the  law  doth  forbid  the  doing  of  that  wliich  the  dcuill 
 required  to  any  faue  to  God  onely.    Hcreic6lechhim,  Uay,noi:in 
 the  name  ofa  dcuill,   but  generally  in  the  name  and  condition  of  a 
 creature, teaching  by  the  law  that  no  creature,  none  but  onely  God 
 is  to  bee  holden  capable  of  that  which  hecdemaunded  tohimfelfe. 
 Nowcthenif^t  ^J^/^^^/witsftandright^  the  argument  ftandeth 
 
 good, 
 
of  Images.  1 19 1 
 
 good,  thatfithChriftcby  the  lawc  cliallcngctli  toGodonclytliat 
 which  tlic  diucl  required  oFhim,  which  was  to  tali  do.vnc  and  woj- 
 iliip  him,  wee  arc  thereby  to  learnc  t!iat  wee  are  not  to  fall  dovvnc 
 and  to  worfhip any  creature,noc  the  Saints  thcnifchics,  niutli  It  lie  • 
 
 the  vile  idols  tliat  arc  fet  vp  in  their  names .  Here  I  know  what  tliey 
 are  ready  to  except,  that  Clirift  faith  not  there,  'ihoufh.dt  rvorjhtppe 
 the  Lord  thy  Godondy,  but  Thfi^ifljrM  worjkip  the  l,'.rclthj  Cjod,  and 
 Icaucth  oncJy  to  the  othcripiXt,Himvne/ythof.'/h,i/t/irue  asnot  deny 
 ing  but  that  other  thiings  may  be  wor wuppcd  bclidc  God, but  only 
 denying  vnto  the  the  leruicc  of /407#«,thc  word  there  being  ^0)^50- 
 er«5,  whence //</rM  is  deriucd,  which  they  fay  is  the  feruicc  peculiar 
 vnro  God.  But  how  vaine  this  exception  is,appcareth  by  confidc- 
 ring  the  originall  wordes  of  the  Iaw5which  faith  in  like  Ibrt  ot  both, 
 *»  JhoHJhAltfcnre  the  Lord  thy  God  and  thou  fhaltferue  him,    adding   b  dcucio-u* 
 the  word  one/y  to  neither  part.  The  name  oifeare  is  more  gene  rail 
 and  containcth  all  religion  and  dcuotion  towardes  God,   but  in 
 ftecd  thereof  our  Jauiour  Chrift  nameth  rv9r(hip,  which  is  a  parte  of 
 that/'^u-tf  j  fitting  the  wordes  to  the  prefcnt  occafion^  and  yet  noc 
 forcingjtbelawe,  beccaufe  the  challenge  that  God  makethtothc 
 whole,  inuft  neceflarily  be  vnderftood  of  euery  part.Nowe  whereas 
 the  fentcnces  m  the  lawc  arcfettc  downc  witliouttheUmitationof 
 the  worde  oneiy,    our  Sauiour  Chrifte  to  Oiew  the  meaning  of  the 
 Scripture  in  luchfpeeches  concerning  God,  addcth  that  limitatioa 
 tcche  latter  pait,  not  as  to  make  that  oncly  peculiar  to  God,   and 
 *  tolcaucthe  tormcr  in  common  toothers,  but  in  the  one  teaching 
 Y$  what  we  arc  to  vnderftand  m  both,  beecaule  by  what  rcafon  the 
 one  IS  appropriated  to  God,  by  the  fame  is  the  other  alio,  andlca- 
 uing  vi  to  conceiue  that  whatfoeuer  God  clullengcth  as  a  p;'r:e  cf 
 his  worlhip  and  glory,  the  fame  istobeegiuen  to  no  other  bcfidc  crri.f«;/.4A,r» 
 him.To wiiich  purpole TertnUtAn  very  wcl l.,ith,'  Trwh/orecjutrcth  ^/^^Jf.'^',;^ 
 vtthfdfndi>:gofoncGodythMtTvhAtid:i}b:  htu  lone  f  r [ofhAllttbe  ,y,^,t dtf.njir^dp 
 his,  if  It  h  onelj  hts.    A  nd  To  did  ^mhr./e  \  nd(  rlland  the  wc  rds  of  j;(;^'^;i;'J";,'; 
 Chridjwhen  he  laith,*^  IVe  re.xde that  tictht/.g  b.fide  Cod  ts  t»  b  - yvor-  ,n.m tpjintirUf 
 jhippsd,  hecaufetttswrittetty  Th^H  PjuI.  rvorpjip  th'  Lo  dthyGcd^ar.d  d'[^,'^y,X^ 
 htwoKe.'ytho'ifljAltferue.  And  to  take  it  othcrvvifc,takcth  away  the  ^;^^;J};^^';^j* 
 force  ot  Chriib  exception  againft  the  diucll :  for  it  is  no  (ufticient  ^.T^V^rj^  JT 
 rcafon  to  fay,  1  wUl  notworfliip  thee,  becaulcit  is  laid,  Thou  flialt  D^^^^Uv^^m^ 
 worihi^tlic  Lord  diy  God,  ifodici:  dungs  uiay,  be  worfl)ippcd  be-  miwntmu^ 
 
iipi  Of  Images, 
 
 fide  God.  Ifto  makegood  the  anfwcr  of  Chriftc  they  will  reft  the 
 ftrcngth  tlicrcof  vpon  the  latter  part  of  the  wordcs,  tliey  confound 
 thciiileluc$,and  make  our  ailcrtion  good.For  if  in  the  wordcs  of  the 
 law  i&T&fl  /uoyoi  XonjJtwff  «5,  Bim  or.lj  thou  pjalifcrne^  be  an  exception 
 againft  that  which  the  dcuill  rcquireth  of  Chrilt,  tof^ilUov^neanJi 
 rtforjhip  him,  it  muft  neccflarily  be  grantcd,tbat  tvfaUdowne  andrvor 
 TfvropJtp w Actlf eo«y,  to performe ajcruice oflatrU^io do thac icruice 
 which  belongeth  to  God  orjjy  .Wherefore  will  they,  mil  they,  they 
 muft  confcfle  char  the  law  intendech  to  lay,   Than  (halt  worfiip  the 
 Lord  thy  God  tnlj^  and  thereof  we  rightly  gather,  that  beecaufc  God 
 only  is  to  be  worQiipped,  therefore  wee  may  not  worlhip  any  crea- 
 ture whacfoeuer,  but  leaft  of  all  dead  and  fcnlleflcblockcs  df.fer' 
 kji^  wits  therefore  were  not  vvildc  in  the  propounding  of  the  argu- 
 ment, but  M.Bt/hops  honeftie  failed  in  the  cclle6ling  of  it,  and  that 
 becaufc  his  wits  failed  for  the  anlWering  of  it.  As  for  his  owne  termcs 
 I  will  briefly  anfwer  him,that  MSBex^  is  there  now  where  be  is  free 
 from  being  touched  with  the  barking  offuchdogs,'  andthatthey 
 e  Rtaei.9.20.    hauc  the  demllfor  their  wxifier^  to  who  that  belongeth  whichi'.  lohfi 
 iiithy^They  worjhtppeddfuils  find  idols  ofgold(^  of filHer^4i»d.cfMrAJpt 
 ■z.-rltum^f^dllbt  andoffioney^nd  cfivoidy  which  neither  can  fee  ^nor  heare^mrgo,  whicfr 
 u  tr^d,d,rAt.P9n-  hath  no  where  to  bee  verified  but  in  thcPopilh  Church :  and  laftly 
 udjliZ "ct'nficu-  that  they  are  to  be  accounted  the  diuels  hcl-hcunds,  who  haue  giucn 
 rw  r/i.  h»c  leg,  vt  themfclues  w  holy  to  the  dcuiU,  as  many  of  .^.  Bijhops  holy  fathers 
 i  Wj^'/.'"  *'*'"  haue  done,  and  namely  for  the  prcfent*  Sylnefier  the  fecond  for  the 
 gain  ing  of  the  Popedome. 
 
 j^,  W,  BisHor. 
 
 M.  Perkins  his  fourth  reafoH.  ^  mdn  {faith  he)  mAjbe  vforfhipped 
 mth  cmill  honor ^not  with  religious^  which  is  wholj prefcribedin  thefirfi 
 table yAndyet the  meanefiman  tsa  more  excellent  image  cfGodthenany 
 pAihtedone. 
 
 Anfw.c/f  VMn  mny  be  worjh/ppedwttb  reltgtous  honor  yin  refpeH  cfhis 
 
 fupernAturall gifts  y  4s  well  as  with  ciuili  honor  of  his  natar all  properties 
 
 •  t  fAft  »H.tK.,   **^  ^^^^  beene  before  declared:  andno  other  rehgioushonor  is  either  pre- 
 
 fiS.h  fcribedor  profcribed  i?j  the  firj}  table  thefj/uch  one/y  as  is  preper  to  God 
 
 Bnt  {faith  he)  Thomas  <»/ Watering  *  hoides  that  the  Crmifixe  « t» 
 
 ie  aderedmth  th^'fttriH  honor  thAf  Chrtft  is^Leauing  Thomas  of  Wa- 
 
 -      '"  ccring 
 
of  Images.  jj^^ 
 
 tering  W./Wapping/,/Ar«i  that  M*rHeit\Unfr,ert9tkcpUccof 
 bamt  1  \^^^^of^<^y,mT,thathcf^eakcth{ttk^nmo[^U^,.^^^^ 
 Jobber  and  Diuim)  v^ryprofouKdly,  that  the  tm^ge  may  bcccnftdcrcd 
 tn  ttJeljc,and(Q  k'faith,tt  is  not  to  be  worPjtppedatall,ar  as  tt  doth  con 
 uey  our mtndvnto that xphtchtt doth  re^refcnt:  and/o l,cCA»fc th^re if 
 yutone^nd  the  fame  motion  of  our  vnderfiandtn^  ^  wtU  towards  chnU 
 and  the  crucifix, we  do  adore  them  bcth  at  once  mth  the  fame  aEl  ofaL 
 rattonhuttnafar  dfere»tdrgree,fir  Chrifi  wee  adore  properly  as  the 
 true  god,  but  the  crucfixe  accidentalljas  athi.gtoynedwith  Chr,Fle. 
 ^uenas{/atthhee,    expounding  him/e/fi)  art.4.  when  one  doth  h,s  ho. 
 ntage  vnto  the  king,  he  worfhtppeth  wtthaU  hts  purple  garment ,  not  that 
 *njwor[h,ptsd'^eto  therobe,  but  the  whole  ts gtuen  vntotheperfcn 
 ^hichcannet  be fepcrated from  that  whtch  is  (oclofeljicjnedtothepcr-^ 
 finXeuenJotheduitneperfonofChnfl  is  properly  adored,  but  improperly 
 Mllthtngs  conceited  tog,  ther  with  tt^re  fatd  alfo  by  that  deep:  do^or  to 
 beador.'d.Hz  that  hach  an  care  of  hearing  let  him  iicarc:/cr««rDw- 
 pofe  tt/uffiath  to  inow  thnt  he  ajftgnes  veryJmAllworJhip  to  themjclues, 
 
 R«  Abbot 
 
 Cj?i.  Prr^i«/argueth,tl)attficy  which  wil  worfhip  an  image  of  God 
 fliould  rather  worfhip  man  then  any  other  image,  becaufc  the  mea- 
 nelt  manne  is  a  more  excellent  image  of  God  then  all  tiic  images  of 
 Godand  of  Saints  that  are  deuifcd  by  men.  And  if  it  bee  vnUwftill 
 with  religious  honor  to  worlliip  a  ma,thc  much  more  is  it  vnlawful 
 to  worfhip  an  image  that  is  made  by  ma.To  this  CM.BtJhop  M  wife 
 \y  anfwereth/A^/  4  ma  may  be  worfitpedwlth  fcligwtis  honor  tn  reJpcEt 
 cfhisfupernaturallg.fts.  Now  we  doubt  not  but  iie  thinkcth  himfelf 
 tohiuciomc  fupernsit.'^rall gifts,  andishee  lb  vcrie  a  naturail  as  to 
 thinke  that  wee  may  fall  downe  aud  worfhippc  him  in  relped  of  ins 
 ff*perna.tura!s? Cornelius  in  rcfpe^l  of  fupernaturall  calling  and  gifts 
 worOiippc th  S  Peter, &  he  rcfulcth  it,fay ing^  Stand  vf,  for  1  mjjrlf 
 am  a  man.  S.  lohn  in  rcfpe^  of  fupcrnaturaTl  gifts  worihippcth  the  '  **'  "^-  *  *• 
 Angell,  and  he  alio  difclaimeth  it  faying,  ^  <I)iit  na,  lam  thy  fellow-  nRcu,j 
 feruant^  worfhip  Co<^.  What,is  CM.Btfbop  fo  willede  as  to  thinke  that 
 forne  'tus  tookc  Peter  to  bee  a  God,   or  that  hhn  tooke  the  A  ngcll 
 fo  to  be?No,but  they  tooke  them  to  bee  excellent  fcruants  of  God. 
 ^d  in  chat  rcfpc(a  worlhippcd  chcm  :  yet  they  renounced  it, 
 
 being 
 
1 194  Ofltmges, 
 
 bceing  done  in  that  rc(pc^c,  and  giuc  vs  to  vndcrftandc,  tliatrc- 
 ligiousworfhippeisnottobccgiucnto  Apoftlcs  bccaufe  they  arc 
 buc  mcnnc,  nor  to  Angels  bcecaulc  they  arc  but  fellow- fcruants, 
 but  is  proper  to  God  oncly.    It  fauoureth  therefore  of  a  vcrie  na- 
 turall  witjto  fay  that  a  nian  may  be  worlhipped  with  religious  wor« 
 fhippcin  refpcd  of  his  fupcrnaturall  gifts,  and  beecaufc  there  is  no 
 religious  worfhippe  but  what  is  due  to  God  onely,  therefore  vcrie 
 idlely  doth  he  fay  that  there  ts  no  other  religions  worjhipfe  either  fre^* 
 fcribedor  fro/crib  ed  tn  th:  firji  table  thenfnch  onely  as  is  proper  t» 
 Gd    There  is  no  other  prefcribedjbcecaufe  in  right  there  1$  no  o- 
 thcr,  and  that  isprofcribed  and  condemned  when  it  is  giuen  to 
 any  other.But  fpecially  is  it  condemned  when  it  is  giuen  to  Itockes 
 andftones,  to  pictures  and  images,  and  therefore  iullly  dooth 
 UM»  Perkins  ccnfure  I'horrms  Aquinas  for  affirming  verie  impi- 
 oully  and  idojatroufly  that  the  CrolTe  is  to  bee  worfhipped  with 
 godly  worlhippe,  cucn  with  the  fame  that  is  due  to  Chrilt  hirafelfc 
 M,  Bifhop  feemeth  here  to  (hew  fome  figne  of  grace,  and  to  be  a- 
 fhamed  of  this  damnable  and  wicked  pofition,   and  fame  would 
 faiue  the  matter,    but  it  will  not  bee,  2"^t»»^/c//^«/»rf/propoun- 
 c  Th»m^quw.     ^^^^  ^hc  qucftion,  ^  fVbether  the  crcjfe  ofChrijl  bee  to  tee  ivor/hippcd 
 f„r».p.:i.^.i^.art TvtththeworfljippeofUtriaf  Hee determineththatitis,  beecaujetvee 
 chrtfit^t  Adtran  i}^'  '^'  Tvarfhip  of  UtrtA  to  thfit  wheretn  rree  put  the  hope  cfeur  falna- 
 4»  Ai.tr  AtitntU.  fiyfj^   j^ftf  jp^put  the  htpe  of  our ftlHaii$n  in  the  Crojfe  :  for  the  church 
 hihtmM  cuitMrn    (fay  til  lice)  fi'igeth,  Allhatie,  O  Crofe^onr  onely  hepey  at  this  time  af 
 mMr'"Jr*n"''  ^^'^P'^JJ^^** '  TothegodlyincreaferighteoHfnejfcyandto  the gtttlttegr aunt 
 s,d  inernce chri  forgifi^nejfe.  Therefore  the  Crojje  ts  to  be  y(>orfhi^^p:.'dvi>ith  latria^    that 
 faL'tl'^^fAtTmm  '^5  ^^^  woffhip  that  is  due  to  God.     Marke  it,  gentic  Reader, chat 
 Ecdcfi<,,ocn»x,  they  put  the  hope  offal  uation  in  that  CrolTc  to  wiiich  they  {^zy,  ^U 
 ^Erg^!rHxThfnM''''^^i  O  Croffe,^c,  and  therefore  do  worlhip  it  mth /atria,  with  di- 
 eft  jfdtrAndaad*  uiucand godly  wor/liippc,     Ad.'Btihcp  maketh  the  matter  fome- 
 what  daintie  with  his  diftin^^ion  o^  properly  and  vttproperly    ;  but 
 Thomas  like  a  plaine  meaning  mannc  Ipeaketh  dou'ne  nght,albcit 
 otherwifeheebeeasfullof  diftinftions  as  any  other.     As  for  that 
 which  A/.  Bijhopfzyethy  it  is  a  tale  which  hec  hath  learned  out  of 
 'BellArmine^    and  puttcth  it  out  vndcr  Thomas  Aqumashis  name, 
 but  ThomAs  himfelfe  fayeth  nothing  to  that  effed,  whole  name 
 notwithftanding  mull  fway  more  then  BelUrmines  canne  doc . 
 His  refblution  more  largely  and  dillin^ly  fettc  downeis  this, 
 
 that 
 
 rstitiu  latriA. 
 
Oflmdges,  11^  J 
 
 fcnaifle  r.atr.rt  /»  c  »?<f»»f  r  tj  w^.je.r.firft  m  that  it  retrefcnttththef^me  "*"  '''^""'^  '*"••' 
 r9aj9m.ble}ntur€  '.JcctralyjWth^t  it ts  w  fityjirttcynedtoit.  Ibejirjt  rAti,r,r^r„r.tiu 
 TPi>aj^(^ii\\h^^mtn f.rerfcm  tcvofjhtfihc  iqtt^sfwageythefec§y.drriiytke  "'l^^ur'^J'/'jiT, 
 Kirgs gatmer.t :  but  thiy  rvojhip  hi  th  Vrtth  ihe (erne  rporfitip 7fher< fvttb  >" 9»<-m»*  r.fr*, 
 they fforfljif  the Kmghimjelfe,  Hcrt is gccd ftuffe,  butyct  itis  i\ii\^^Tullm2',''Z. 
 ^slhemAj  hislicadtoulcideuilctofct  vp  thccroflcto  be  worflup-  d,,f:t^msr;t,m,i 
 pcdIikcaGod.  A  prctyprcblcnciijght  be  iroued  hereupon,  and  T/nZ^'tnTrL 
 worthily  debated,  if  there  had  happened  to  bee  a  lowfe  in  the  Pcpcs  *"*  ♦""'*  <•«>•« 
 garment  feme  what  nceicly  ioyned  to  him,  when  Ihcmas  (hould  'r7rir!^''Z'Jlmi' 
 cometo  worlTiip  him,  vs  hethcr  hec  fliould  bee  fayd  to  worfhip  the  ■^"*'"'' '""''  "* 
 Popes  low(e,and  that  with  the  very  lame  w crfhip as  the  Pof  c  him-  TrVr'^'-ir^'i t^# 
 fcltc.  It  hefKg  ioyr:((iw(.rijj0rt  to  that  which  is  worfliipped,  doc  put  \'^i^^^^'"""' 
 thacthatisioioyncdincaleto  becw'orfliippedahke,thcn(urcIy  the  cu»vinir,u,t*r ^ 
 Popes  lowfemuil  be  wcrlliippedifhe  happen  to  haue  one  ,as  by  ^/wV^r  i/. 
 the  fame  rcalon  muft  alio  the  vvormes  that  breede  in  their  rotten  ^»<->w«r  deipfA' 
 woodden  gods.  But  to  spply  this  to  the  ci  oflc  hee  faith ;  *  Jfthen  n>e  ]ZTJfx^''X 
 fftake  cfthe  very  crojfe  whercfi  Chrtji  was  cruafied:  we  are  to  wttjhip  -^'^i  m,i,tfi  ^ 
 4he/ame  hoth  waies^namilycne  vr^yas it  refre/eteth thefighre af  chrtji  "vn^jVuH'mu, 
 exfer/dedvpcn  the  crojje  l  another  wt^y  for  touching  the  mer»ifers]of'"1>"""''"  ^'fr*' 
 ^hrijiy  ar.djor betngembrped  With  hts hlond,  Hhereypcninboth  re-  dnfitixtlrjUn 
 fpe^s  It  is  wcr  pipped  wtth  the  f\me  wnpiip  as  Chrtfihtmjtlfe^that  is,  '^;*'^^'j* '" 
 ypiththeworJhtpofUtrta^i^ndtktriforedoeweefpeake  and  pray  to  the  trschnft,^,',,  ' 
 irop  as  to  Chrijl  htwjelfe  th^.  t  was  crucified,    'But  tfweefpeake  cfihe  ^^"^^f^f  ^T^/^"- 
 image  of  the  crcjfe  tn  ar.y  t  ther  matter,  asfione  or  wccde,  or  gold,  irfil-  v-di  x  u,^  n»d* 
 fier,  we  ther.  wcr/htp  the  crcjfe,  tne/y  as  the  im^ge  cfChnfi ,  wl  /t  /.  we<  'f*^'^l',l'*f'^ 
 worjhtpwtth ihevroi ftjtp  cf  If.trta,  WecJ:eaici  before ol/ZrAw^,  that  &fr,fi„h4c  ai' 
 when  Hiec  found  the  cioflc  whereupon  Chrill  was  crucified,  fl^ee  'Zl'aTp'rulT 
 worfliippednotthecrcfle,  Uecau/e that  (znh  ^.mbrofe,  hae.becrea  ""•'<]>' 4 >pf>.m 
 heathettip?  errohr,  andavamtycfvtigcdljmen,  but  flicc  v\oi fliippcd  7oU^'^*Zir^J,\% 
 cnely  him  that  died  vpoii  the  trciie,  but7"/^cw^;itnic]iatl  liucd  mJ'i*^''>^<»^i>r'fi> 
 his  time ,  would  haue  taught  her  a  new  point  of  diuinitic,  that  in  Zlu/.!!',pr*"f,f 
 tworefpc6l£bciCre  met.noncd  fhce  fliould  haue  wcrfl.ippcd  that ''"■"^'""''"^'^«'""» 
 crofle  with  the  veryworOiipofChrift  himfelfe,andin  cue  rcC\"c6i  r.trr.cirn,'^!^ 
 cucry  crcflc  that  is  made  in  iLkcnefle  cf  that  crclVc  .    Thus  the  ♦""^""«"-'^»r* . 
 Popes  ^»»^c//f.7/  Dotfor  hath  determined  :   tins  ilic  Cliurch  or  f^«t,,  ,/,,i„^ 
 Rome  hath  bclceucd  :  this  the  common  opinion  ohheirdiuinesasjjj'^^'/^*^"^''* 
 
I  lg6  of  Images. 
 
 wee  fee  before,  hath  mamtaincd,  and  this  the  people  accordingly 
 hauc  prafiifcd.  Now  this  can  by  no  mcancs  be  excufcd  of  idolatric, 
 for  itis  idolatrie  to  giue  th:  worlliip  oi  God  to  that  that  is  norGod. 
 But  the  croffe  is  no  God,  and  chereforc  it  mull  needs  be  idolatry  to 
 giue  to  the  crolTe  the  worlhip  ofGod.    Of  God  it  is  faide  as  touch- 
 ing diuine  honour  and  worfhip.  Him  onely thofi{ha/t/cme.'Now AS 
 g.AMi.e»i>tfir.     S.^uftmedxzhySlfitwfreJaids  of  the  Father,    Himomijithoftjhttk 
 ^un.e^.z  t .      feffts^  we  minht  not  line  this  CerMce  to  the  S  onnsyor  if  it  were  faid  of  the 
 m*n  cxhtbebimu*    Sottue,  Him  onelythmlhMt Jerus^we  tntght  not  giue  it  to  the  Fathtr.lt 
 FtiiPfidcPMr,     jjjgj^  jjy  jj^gfg  words  vied  concerning  the  Father,  there  fhouldc  bee 
 ftiffnmes:A4t  n»H  auexccption  againlt  the  bonne,  who  yet  is  theiiucly  and  lubltan- 
 fi'L^iuiJl^'  tiall  image  of  the  Father,  and  the  fame  that  the  Father  is,  how  much 
 tfi,Et  iiuftiiftr-  more  when  it  is  faid  of  one  God,  the  Father,  5onnc,  3c  holy  Ghoft 
 wii,&(,  ^^^  onely  thou  ^  alt  feme,  are  wee  to  take  it  for  an  exception  againft 
 
 a  fenlleflc  and  dead  image,  that  nodiuine  worfliippe  or  feruice  bee 
 done  vnto  it  ?    BelUrmine  therefore  after  fo  many  ages,  feeing  that 
 this  can  by  no  mcancs  bee  acquitted  of  idolatrie,  though  hee  could 
 not  rcformc  it  in  the  Church,  yet  hath  fhewed  his  good  will  accor- 
 ding to  the  old  manner  of  the  Pagan  Philofophers,  to  falue  it  in  the 
 4i<H-«r»./»jw-«^^booles,  telling  vs,that  ^  the  wjrjhip  thatisgmtn  to  imxgei^isnotthf 
 ftnSc^f.  2  i.CHiJam:  th^t  is  ^iuen  to  the  principals  ^but  oielj  by  a  kindofanalogts  orfro'- 
 fir»prie  dthtur,-  portton  ts  rednced  to  it,  and  therefore  that  to  the  imxges  ofChrtfi  (  or  t» 
 majtnihutfi  cd-  fhecraffe)  there  is  nit  to  beginen  Ixtrix  (  theworfhip  ofGod)b^tanvn-' 
 fcSisu  (^•41  an  tioii  perfect  kj^dafwir/hip,  which  is  reduced  to  /atria yas  that  thxt  is  vnper- 
 fStl'dnckm''ff       ^^  *^  '^"^^  isj}erfeB.    This  is  his  owac  newe  deuicc,  andthcir 
 c«/t«  „Jql7df  fchoolcs  before  knew  not  this  tricke,  or  at  Icaft  approucd  it  not,  yet 
 bjitHrexempUn.   |,^  faich.tlut'  verhaps Thym^s,^ Bona'ientHrey& others, m?antinthat 
 chn^invidehtturfort^iHdthfn  filth  hc,»»,'  alUgree.^t  iai,m-\h.V:verhtpSy  buc  knowing 
 ^Ttir'f'dtlZ "^^^^  ^^^^^ '^  is paft/)-'r^ ips,  and  very  certaine  that  Thsmis  neuer had 
 jitc ctmf»r*ueit  any  fuch  mianiiig,  as  appcareth  al(b  veiypUinely  byhiswoordes. 
 ^u!rIItT,7n  ^o^^cM.Blfhop  willing  CO  gracificthe  Icfuiccsw'ioiii  hccfo lately 
 p,rfea:*rs*ai ferft  pcrfccuccd,  Icauith  T^tf^?;*^ and  folio w*th^if//4>'/?^/>i<r/dcuice,  yet 
 fi^d.F>rtin$.  fo  as  tliaj  being  cAfefuU  to  faue  the  credit  or  their  defpeDjEisrsiS 
 m^s {r  B""i-*e»-  he  callcth  him,  he  fetteth  it  down;mr-&5>;wzfhisnan:.     Albeit  to 
 Tunicutv!'/!.  ^a/  the  truth  hce  dooth  not  well  accord  cither  with  the  one  or  with 
 «■»;/,  &c.q-Aodrt  ^  the  Other,  for  whereas  hec faith  that  the  Im  tgf  bering  confidirediHit 
 n^mlu!'^*'''*"'* plfeyis not  to  be  worjbipped  it  all,   he  coitrarieth  Bellafm'met  who,  as 
 appcirctl)  before,  artignech  a  worihip  to  Images  ai  they  are  confide- 
 
of  Images,  I  jp^ 
 
 ted  in  thiwfelueSt  urd tii  t  cr.t ly  as  i hty  reffe il  thiir  f  rir.cifals,     Fc r 
 thcrcft,  Thcmas  faith  indccde,  that  ^  there  is  thej(.me  maton  tfthe. 
 Joule  tlvcardcs  the  Imcge,  as  tcnardes  that  whefe  Image  it  «_,whcrcof«r».m*«r^.  Mrtl 
 it  follow  ctli  as  Okatjter  Tijhcp  /aiih,  thsX  thej  Are  vcerpJiffed  bcth  at*""'*'"  """I'"*' 
 cnce  vifh  iht/^me ali  ofadoraiion    But  w hcrcas hcc  laith  that  that w-^r,/" i i-*. 
 is  tn  a  far  re  different  defree^I  hcmas  was  Bcucr  fo  abfurd  as  to  thinkc,  jj* '^*|3  '"*  ^"^ 
 that  in  one  and  the  fcltc  fame  aft  there  cannc  bee  a  different  degree, 
 Qnd  therefore  abfolutcly  conclu Jeth  as  I  hs  ue  before  aUeadgcd,  that 
 the  fame  reutnnce  is  due  to  the  Image  ofChriJie^  andto  Chrtfie  him" 
 felfe^  Maifter  Bi(hop  addcth  that  they  adore  ChriBe  f  roper  ly  as  the 
 true  Cedy  but  the  cructfixe  accidentally  as  a  thing  ityned  with  Chrifle^ 
 but  Thomas  makcth  that  a  rcalo  why  the  crofle  is  worfhipped  with 
 the  very  fame  worfliippe  asChnft  himfclfc,*  becaufe  byrepre/efttA-'^^^'^'^*-*''^-!^ 
 ttcn 9r  tcHching  it  ts  vnttcdvr.to  Chrtfie^     being  in  this  rc(pc6t  much  ^Jcnfutulvnitl 
 moreiuftly  to  bee  condemned  of  idolatnc  intlius  worfhipping  the  **''"^" '"/'»* 
 Crofle,  tJjcn  Nefierius  was  for  worlliipping  the  folemanhoodeof[*w'.l-J#r*JIJ!J44. 
 Chriftj  bccaufc  sXhckNeJltrius  acknowledged  notany  fubftantiall-^""'^'""** 
 orperfonallvnion  bcctwixtthe  godhead  and  the  manhoodc,     yet        **' 
 hee  acknowledged  a  farre  greater  vnion  then  that  which  ihcmsf 
 adigneih  betwixt  C  hrift  and  the  crofle.    And  here  it  were  worthic 
 to  bee  enquired,  w  hat  manner  of  vnion  or  coniurfticn  this  iz  that 
 they  tell  vs  of,  by  what  bond  it  holdeth,  what  efieftesitworketh 
 whether  it  be  any  offering  of  violence  to  Chrifte,  when  the  wood- 
 den  Roode  is  rotten  and  wormc- eaten  to  hew  him  in  pieces,    and 
 caft  the  fame  into  the  fire,  and  fo  difunite  the  thinges  that  were  bc« 
 fore  vnitcd  :  But  Maiftcr  Bijhep  fomcwhat  rcfolueth  vs  of  this  mat- 
 ter, teaching  vs  to  concciue  of  Chnfte  and  the  crucifixe,    as  of  the 
 King  and  his  purple  robe:  the  wocrftis,  that  he  faith  that /;{>^r<r« 
 net  ttr2yvrorJhtpj:e  due  to  the  robe,    whereas  Thomas  out  of  his  idle 
 dreamcs,  hath  before  told  vs,  that  T^cervtrjhtp  the  Kinges garment 
 with  the  fame  wor/hippe  as  the  Kt>g  himjelfe.     io  tlien  the  ma!i*r7S 
 come  to  iifairc  padc,   that  there  is  no  worfhippc  at  all  due  to  the 
 Crucifixe,  bcccau(c  there  is  none  due  to  the  Kiuges  robes,    and 
 then  what  is  It  that  wee  difputc  of  all  this  while  ?  Hcetdlcthvs, 
 th^tthtwcrpjjppc  of  the  Ktng  cannot  bee feper^tedfrcm  the  robe  that 
 isfoclofelytoyned  to  his  per f on ^    But  what,    is  tlic  Crofle  or  Cru- 
 cifixc  as  clofcly  ioyned  to  Chridc  as  the  robe  is  to  the  King? 
 
 Gggg2  If 
 
1198  of  Images. 
 
 If  hcc  canne  make  that  good,   hcc  gi  ucth  vs  romc  rcafon  of  falling 
 
 downs  before  the  croflc :  but  if  Cliritl  be  in  heaucn  and  the  Croflc 
 
 vponthe  carth,then  is  this  apoorc  and  fuuplc  defence  of  their  wror- 
 
 ihipping  the  crolle.     rhed-ptinepirjaytofChnflyhziiilK  is  properly 
 
 rf<^(?r.'^,  True,bucthat  diuine  perfon  of  Ghnllisin  hcaucn  and  why 
 
 are  they  not  content  to  worlliip  him  properly  where  hce  is  ;  Why 
 
 do  they  vnder  a  foolifh  pretence  of  a  /Cmgs  robe,bring  in  an  tmpro- 
 
 fer  worlliippiDgofthat,  which  being  here  vpon  iheearth^is  lo  farrc 
 
 and  16  wholy  diiioined  from  him  ?  Will  not  M^^ifhop  chinke  him 
 
 cither  a  fooleoramadmanne,  who  finding  the  Popes  robes  m  his 
 
 Caftlcof5,.^^j^r/»,willkneelcdowne  to  the  robes,  and  make  his 
 
 rcqucfttothemwhenthePopehimrelfeisinhis  Lateran  confifto-. 
 
 ric  ?  S  urcly  euen  fo  muft  wee  thinkc  that  they  egregioully  play  the 
 
 .    fooles  who  ftand  babling  to  a  crofl'e  here  on  earth,  when  their  fuitc 
 
 is  to  Chcift  himfclfc  fitting  aboue  in  heauen.    Thus  wee  haue  giucQ: 
 
 him  an  earc  to  the  hearing  ot  all  this,  but  wee  haue  therein  heard. 
 
 whathecfaithout  of  3^//<?rww^,  not  what  Thomas  ^qHtnai^ix^x^ 
 
 but  by  Thomas  his  ownc  woordes  wee  fay  ftill  that  hcc  afcribcth  chci 
 
 fiime  worfliip  to  thccroffcj  as  he  doth  to  Chrift  himfelfc. 
 
 i/^W.  Bishop. 
 
 Z»<«/?i^,M,Pcrkins  fAith^  yekhoHt  qu$mg  a»xpiace,thatAiiguRiat 
 and  Grogorie  inpUine  terrms  dmy  images  to  be  adored^  andfo  dt  WC8 
 U9,  taking  adormg  as  theydofor  the  worjhtp  that  is  proper  to  God, . 
 
 R.  AttB  O  T#. 
 
 ,     a    /I  ^aint/4«/?/wraithtliatbythecommaundcmentofGod,«f^« 
 
 »'^H^ult.tf;fi:.  y      I      t  t  *  n  fit  r  ^     J      I  •     J       • 
 
 iif.tsf.  ^^.Pr*■  are  for  bidden  to  Tvor/htppe  any  jfmiutude  or  image  of  God  thattsdetn^ 
 ^^'ii^Ml^h^m* f''^^^f^'*^''^h^'^^^''  Heenoteth  ^  vforfhippersofpiBHresandre- 
 twmDcifimiUtu-  Uqucs to  hauc Dcnc  then  condemnedbyth:  CWf/;.Hecommcndeth 
 \'u,m  dtmtrA  Varrothc  old  Romane  a  heathen  man,  for  <^  thinkingthatreligtonit 
 tcdifcttkti.  eat.  More pHTely  obfeTued  without  images y  and  affirmcth  that  therein  hte 
 lfe%'lZtlL  ^^^^  "'f^'  '^  ^^^  k^iowledge  of  the  trueth,  Hauing  in  another  place 
 »tptaHraru?nad«.  fliewcd  how  SL  iTiadow  of  tlic  wifedomc  of  God  appeareth  in  mcn^ 
 T'pr^'cTndS!!:!',  in  m  iking  the  pourtraitures  and  Images  ofthc  creatures  which  hcc 
 tcd,fi^,&c.       hath  made,  and  namely  of  men  hcaddeth:  ^  ^sforthemwho  haue 
 
 i.litmDttinJn.  '' 
 
 I  h.  X.tap.^  l-Caftimexiftim*tfi)iefimttUebrif  tyjerutri  religitmm. Sjtu  n»n  videat  tjuAitHntfrtfiHCjuautrlt  veritdU  f 
 C:Iii»* w lik.)i^.gitdji.Jg.Sl»t  t*lU  tptr* tttam  c»lMiritit,ejuaHlu  dtm*mrint  aventatt  hinc  mtiUigipettfi,^iu*Jiif[k 
 jut^4hii.c*riy*  ttltrtnt  qu4mHUQtK*tUiuitsf4lnu*t*fiit  tt^tttrifmnt  tlU  wiUMMi:4,q^»id  tit  i^*ttcitu'/iceremu ." 
 
 Tieer/iip-^ 
 
Oflmagfs.  II 99 
 
 wcrjhippedfuchi  h^Vf  farrc,  they  haHe gene Away from  tht  truth  ,  mdjtidnmmpfAim 
 hcercbjhc  vaAerftctd,  btciinjt  tJtkjP.ouIdwcr/htp  the  very  bcdtes  of^'j;;;^^,'/,;;;;;^^^ 
 tho/e  lifting  crcAturesj  which  Are  mm  h  more  excellently  m^de.^  rvhne  »*  qutdpiin  v»i,t 
 •fth0fe  images  Are  but  imitations^  vee  •rtouldpron$unce  them  to  bee  '»oJi'",^^^^i^^l^' 
 Vfihappy,  In  a  word,  cholc  difcourlcs  which  he  vfeth  to  fhcw  =  the *"""/"»"'?'«* 
 ccrtaiiic  danger  of  iupcrftitious  fancies,  anfing  of  the  refcniblanccs;,  g£'^)lS^lJ 
 ofimagcs  to  tJie  formes  and  fhape  sot  men,  doe  fully  and  vvithouC'^'^/''""'y^'*^"» 
 exception  determine  againlt  all  vleoti''opnhimaecs.  As  lorGre-dikeAt^viHtHU 
 gcry  yhc  had  fome  fpeciall  caufe  giuen  him,  fully  to  fignifie  his  n^i^t^JJ^^r^'f  li'^o 
 astouchingthis  matter  of  images,  andalbeit  heeapproued  thehi-fG>/5:.r  ;.t.7. 
 ftoricallvfcoftheminthc  church,  yet  bee  abfolutcly  condemned ^'j{,/^* J;, J^"^ 
 the  worfhipping  of  them.  9ereMtis  the  Bifliop  of  Maflilia,  (ccing  tht<]f*<>dfirturnirM 
 people  to  worQup  images,  brake  ihem  and  defaced  them,  (Jregorie]^J^J^^^^^^^^,^ 
 hearing  thereof,  vrritcth  to  him  thus,  ^  It  ts  lately  reported  to  vs^that  m  'jputtm,  i*jdi 
 yur  brothohocod  beholding  fome  yeorfhi^p't^gimMges^  did  hreahe  '^^",«^,^,j*-'si,/r«« 
 fame  images  bewg  bclonoir,9  to  the  churchy  arid  threyp  them  away.  Attd^'^  ^'  ?","'''"  5^* 
 t^deeawe  commenaeayoujor  hauing  a  zeale,  that  nothing  made  wtth  „tqutd  mMr,uj*iim 
 hayjdsjhonld  be  ivcrjhifpmd,  but  yet  we  iudge  that  the  images  Jhould  not  'fj^'J^ll'fa  frJl' 
 hafiebeene  broken.  For  therefore  are  pEJuresv/ed  in  the  churchy  that  iirttAfdcmtrntif 
 they  who  are  vnlearnedmaj  by  fight  read  thofe  t  hinges  at  leafi  vpon  the  '^IcZ^'idarcT 
 T/palls  which  in  bookes  they  cannot  reade  ^  Tour  brotherhood  therefore  immfuimrtmu. 
 fijouldbothhaueprejeruedthe  images  t  and  yet  aljo  kaue  forbidden  the"J'^i*^^^^lJ^2l$ 
 temple  the  worPirpptng  of  them^  that/otheifnorant  mtpht  haue  whence  f'^^""  ">  frsit^ 
 to  gather  the  knowledge  cj  the  hijtoryyandthe  people  rmght  not  ojftnd  tn  ^utUgcre  mTtdU 
 worflttppini  theptHiire.     Serenus  itfcemeth  made  fome  fcruplcot  "'"*"'•? ^'''"'• 
 thatwmchCr.^er/tf  wrote  to  him  :  whereupon  the  uxwcGregorte  i.v^^iUm  f,rHtr0 
 wrote  CO  him  acainetohke  etfetSl  as  becfore,  that  8  heeapproxedhts  ^  '^"^''""'i*- 
 ferbtadwg  1 0  hane  them  wo> /hipped,  J?ut  did  blame  him  for  breaking  i,  Lot  dtb^u,  qm^- 
 
 them.  For  It  ts  one  things  faithhe,/o  y*'^^P^ip(if'^i*^c<>i'»^'-'<gfy.(^*'«-%ZtlTini'^' 
 ther  thing  by  painted  flay  to  learr:e  what  is  to  beeworfjippcd.  it  Jhou!dedtfiitnu*m  hifi»~ 
 net  be  broken  whtch  was  fet  vp  in  the  C  hurches  not  to  be  wor/htpped,bMt'^^^j,'JiJ;'J^"ii^r^ 
 cnely  toiKfirftfl  the  mindes  of  Ignorant  men ,  Tcu  are  to  Jhewe  them  by  ^'^"'*"""^'"'"'* 
 teftimontes  of  hoiy  Scripture,  that  it  ts  not  lai^rfull  to  worjhip  ary  thwg^^,b'^!'f:fi.q.  ^i* 
 thit  is  made  with  hands ,  becanfe  it  ts  written..  Thou  Pi  alt  worfljip  the  i'U'd,rAm,tu,f- 
 
 uiTnM:frif,tJftvt- 
 rtrtfrehtudimtu.^e.  ^Irndf^cH  tnim  ftBuTAfn ditr*rt,tiltudferfiSlHr*  hifttiidmtmdJtt*i»rAiidHm*dd'jiirt&t, 
 frdngtntn  dibuit/fttdnm  ttd adirMndum in  eccltfiji/ed ad injlrutiidM  ftltpnmtdtmtnltsfKil  utfcitrtium  cUn^lmm. 
 &c.  ftrtpturdfinr^tefiminiijstfiindendMmefi  en  qHionidnitftifHPHHltrtmntBlut'HqitidfirtptHm  ijl,  DimiimmOt*. 
 mm  tftimi  sdtrtkn,  &c. 
 
1 200  of  Images. 
 
 Lfrdthy  Gidy  dndhim  §Hely  th§HfhaUferHe,    After  other  wordes  to 
 k  mi  Si^uU  ims.  ^'^e  fame  effect  he  concludctli,  ^  if  any  man  will  make  Images, forbid 
 
 MititntdutMni' 
 \h4  dtuit*. 
 
 gtHiifM^e  voIhi  them  noty bnt  bj  ail  meanes  duoid:  ta  w»rjhip  images.  Conltder  here 
 '^iTrZv/rlt^J^  gentle  Reader,  whether  thou  canll  findc  Oif.Btfbof^sd^i^mSiion'm 
 tiiefe  words  oi^iijline  and  Gregorie :  whether  it  be  hkely  tliac  they 
 meantjthat  with  fome  kindc  orworfhip  wliich  is  proper  toGod,!- 
 magcsmaynot  bee  worfhipped,  but  yet  that  they  haucalfo  their 
 kmdc  of  wordup  wherewith  they  are  to  bee  wor(hipped«  Thinkc 
 with  tliyfelfc  whether  any  Papift  would  fpeake  as  they  ipcakc,  and 
 if  no  man  would  lb  fpeake  that  mcancth  as  Papiftcs  doejthenfurely 
 thefe  Fatliers  were  farre  enough  from  Popifh  meaning.  Is  any  man 
 lb  voidc  of  vnderllanding,  that  being  to  (hew  that  Princes  are  not 
 to  bee  obeyed  in  lb  high  degree  as  God,  willabfolutely  determine 
 that  Princes  arc  not  to  bee  obeyed  «*  This  is  the  cafe  here  ;they  CX' 
 prelly  and  without  exception,  define  that  images  are  not  to  be  wor- 
 fliippcd,,and  that  the  people  arc  fo  to  be  taught^that  they  muft  not 
 worihip  images,and  would  they  be  fo  mad  as  thusto  fpeake  if  they 
 meant  as  in  Poperic  it  is,  that  the  people  muft  be  taught  to  worfhip 
 images  f  Gregorie  faith  as  we  fee  ,that  tliey  arc  not  fct  vp  to  be  wor* 
 ihipped,  but  oneljioi  the  in(lru6ling  of  the  ignorant,  andmuft  we 
 vndcrftand  tliat  they  ar«  not  0;;r/|r  for  the  itiftru6ting  of  the  igno- 
 rant, butalfo  tobcc  wprfhipped.  Thefe  arc  impudent  Hiifts,  be- 
 wraying corrupt  and  cuill  conlciences  of  men  ■  condemnedin  them" 
 y^/^^/^  andyet  wraftlingand  fighting  againft  themfelues«  Thefe 
 Fatherskneweno  religious  worihip  but  what  bee longeth  to  God, 
 and  therefore  refolue  that  to  giuc  worfhip  to  images,  fhould  bee  to 
 diihonourGod.  Concerning  Gregories  minde  of  placing  Images 
 in  Churchesjl  fay  bricfcly ,  that  he  might  by  that  which  rlien  befell^ 
 hauefomewhat  difcerned  the  periU  and  danger  thereof,  bucifhce 
 hadde  imagined  the  horrible  filthyneiU  and  abhomination  ofidola* 
 trieafterwardes  thereof  enfuing,  he  woukl  hauc  changed  his  minde 
 and  hauc  regarded  the  words  ot  him  that  faiti),  ^  Thoujbalt  fwtput  s 
 Jinmbling  blocke  before  the  blmdcy  and  againe, '  Curfed  be  he  thxt  mH'^ 
 keth  the  blmde  togoc  ont  tfhis  >r4/». 
 
 iTit.Mf. 
 
 kLciiit.i9 14. 
 SDW.*7,lI. 
 
 1,6,  W«  B  1  S  H  K^Ik 
 
of  Images.  1 261 
 
 16.  W.  BisHOf. 
 
 HdUMf^  nerp  anfweredto  Allihdt  M,  VctkmiolfieEieth agMtnft  the 
 wcrjhippw^  ofinM^es :  Itt  vs  now  examine  the  rea/i/tf,which  he  maketh 
 tn  defence  of  tt. 
 
 The  fir f  hjhimprefcfedis  this  'Pfaime^Z.  Caft  downc  your  felucs 
 before  his  tbotftoole,w/^/f  ^  was  the  <^rke  ;  ttcvi  if  the  yirke  were  to  he 
 »crjhipped,^ecaufe  tt  refrefentcd  Gtdsfccteficole^  much  mere  m^j  the 
 intd^e he  worjbipped.  W.Pcrkins  dnfrvertth^  that  the  rverds muft  tee 
 englifhedthus ,  Bow  at  or  before  the  A  Tkc,Ket  to  the  arks,  ^*^  ^*  Q'*^ 
 heforethe^drke* 
 
 Reply,  If  it  verefo^yet  mufi  they  Admit  that  we  niufi  kKeele,ift  er  he^ 
 fore images/»we kijeel: tohonourcr pray  t§ God:  dgeiirfi  rrhich,fcme 
 <f  their  preachers  do  c  ry  like  mad-mcn.'ht  the  Hebrew  phrafe  carieth, 
 tbdt  we  tnyji  kneelc  to  t  he  arke.as  they  who  he  skilfullin  the  Ungnage  do 
 kjtowyandthat  the  arke  rra^  wor/hipped  of  the  ifraehtei^  ii  other  wtje  ve- 
 tie  euider.t:forfir(i  none^  hut  the  high  PrieB  might  com*  into  the  place 
 where  it  wasland  tt  vroi  carted  before  the  campewith  great  fclemr.ttytvi.v^tg.i^, 
 fearch  out  a  rejiiyig- place  for  the  whole  heaji.^Kdwhethey  were  to  fight 
 dgainH  the  PJiiliitians,*//;^'^  had  great  corfider<€e  in  the  frefence  of  the*  ^'^  ** 
 drke ;  affdcip.6, ^'ooco.of  the  Bcchfamites  were  jlaine  for  feeing  the^ 
 Arke'iand'Ozuwoi byCodfmittento dedthfortoHchingthe arke.Doth  *    ***  * 
 not  all  this  coruince  in  what  retterence  the  dtke  was  had ,  eum  by  Geds 
 ewnetefitmor.tc^. 
 
 To  this  may  be  added  the  authority  •/Sjlerom,  *  who  doth  teach*^^^^'^*^^' 
 that  ttwoithi  more  wor^ifped for  the  Cher ubint  and  pffittres  cf^n- 
 gUs  ythat  were  en  Bedat  the  ends  of  it '.whereby  hee  dec/dreththai  hce 
 thought  imag  es  worthy  ofreltgions  worjhip. 
 
 To  this  we  mdj  ioyne  that  <7/S.Paul,  •   that  lacob  byf*  ith  adore  A  the 
 top  ifhtsfonne  lofcphs  red  \fo  doth  the  Cjreeke  text  of  S.  'P  MiXfayy  oi'Hth.u- 
 EriSmus a l/o  tranflateih  ft :  TheVroteJi.mts  mdngle  the textptit  fully. 
 to  duoidethe place,  fee  the  ^nnot  <?/Rhcmc$  Tefiament. 
 
 R.  Abb  OT» 
 
 This  was  one  of  the  notable  arguments  which  M.BiJhopsKi- 
 cenc  Councf  II  vfcd  for  the  wcrfliipping  of  J  rragcs,  bccaufc  Dauid 
 faith,*  Bcwycurfeluesto  hisfc(t(focle.  Though  itbe  fullfiniple^p^^,^^ 
 and  (lender,  yec  wee  fee  for  want  of  better  they  are  content  to 
 
1202  ofl^'^l^S. 
 
 vfc  it  ftill.    If^.  Bi[h§f  could  fhcyv  vs  that  images  arc  to  vs  th» 
 Lords footjitol:,  as  the  Arke  was  to  die  lewcs,  hcc  would  handle  vs 
 (bmcwliat  ihrcwdly  j  but  the  fpitc  is  they  want  a  text  tor  that ,  and 
 w i.Cor.^.i6.    ^.P^;^/inoreouer  tcilcth  vs  that  ^  tie  temfU ofGod(yvhich  was  ^  the 
 e  I.  ckron.28, 1,  /^^^y^  ofrejifer  the  ^rke  of  the  cenenint  of  the  Lord,  and  for  the  foot  e'- 
 Jioole  of  our  Gffd )  hath  no  agreement  with  /<5i(>/f.  And  therefore  whcr- 
 zsw^ouMVerkius  AH^wtv  that  they  were  willed  lohov^  at  or  h'^ 
 ftre  the  ^rke  M,  "Bt^^p  inferrcth  it  as  tt  he  admitted,  that  rvee  mftfl 
 kneeU  at  or  b  fore  images  to  pray  to  God)  it  is  a  very  <lrow(ie  conclu- 
 fion,and  jSttcr  to  come  from  the  head  of  an  Idoll;thcn<yfan  vndcr-i 
 ftanding  man.The  Arke  was  no  image,  and  why  then  doth  hec  ari- 
 guc  thus  from  the  Arke  to  images  ?  Me  will  fay  that  tlie  Cherubimr 
 fioode  neerc  the  Aikc,  namely  at  each  end  one  ^  which  with  their 
 wings  oucrfhadowcd  the  Arke.  Be  it  ro,but  what  is  thatto  his  pur- 
 pofcjfecing  the  Prophet  here  fpeakcth  not  of  bowing  beforc-thc 
 Cherubims  but  before  the  Arke  ?  Yea  ^  but  faith  li^ ,  a  man  cbitld. 
 not  kneele  before  the  Arke  but  hcc  muft  needcs  alfo  kriccle  befori 
 the  Cherubims  ♦Well  and  i^M.BtJhap  be  in  place  where  he  cahnot 
 knecle  to  God ,  but  he  mull  nccdes  h auc  an  image  before  him^ -we 
 condcmne  him  nor.  Wc  cannot  knecle  to  Ged,  but  there  arcina- 
 nic  things  beforcvs,  our  Churches,  our  houfcs,  the  aire,  thchea- 
 uen,thc  Sunnc,thc  Moonc,  the  itarrcs^but  there  is  great  difference 
 what  ftandeth  before  vSjby  cafuall  or  ncceflary  pofition  of  place, 
 and  what  we  fct  before  vs  by  intendment  of  afFc6tion.  A  man  can- 
 not kneele  before  theKmg,bat  they  muft  needesbec  before  hitn 
 tliat  arc  about  the  King,as  muft  alfo  ^he  leatc  or  the  horlc  whereon 
 the  King  (itteth,&  yet  wc  do  not  fay  that  he  kneelcth  before  them 
 that  arc  about  a  King,  or  before  the  Kings  fcatc  or  hishorfc,be« 
 caulc  he  hath  no  intentio  thereof  or  of  thcm,but  onely  of  the  King, 
 The  Arke  was  the  place,  whereat  God  had  promifcd  tothelewcs 
 his  prefence  amongft  them.  They  kneeled  before  the  Arke  to 
 kneele  to  God  there  prefect,  and  to  pray  to  him.     The  Cherubims 
 were  placed  by  the  ArkCjbut  their  kneeling  hadjno  reference  to  the 
 dssdtwb  7  19.    Chcrubims,but  to  God  only  ^  ftttnghttveene  or  vpo  the  Cherttbtms». 
 ?'ai  |o.  (■         Take  away  the  Arke  and  there  was  no  kneeling  before  theCheru- 
 bims,  but  thoughjthe  Cherubims  were  away  (as  it  is  thought  they 
 werelong  time  after  the  taking  of  the  Ark,til  by  S»Umonxhcy  were 
 ccncwcd)  jct  there  was  ftill  kneeing^  before  the  Arke,  Now  if  ^» 
 
of  Images.  j2o^ 
 
 Eifliop  could  prouc  that  wc  liaue  titc  like  promifc  of  gods  fpccial  pre 
 Iciicc  at  Lhcuiaia2,cs  &  idols  ns  thclcvvcs<.  had  rhcrcot  at  the  Arkc, 
 there  vvcie  (ome  rcalon  whcrcupo  to  arguCjtliat  wc  are  to  kncclt  at 
 or  before  Images,  as  they  were  to  kncclcatorbcfoictiie  /irkc.Buc 
 vnlcllehe  do  to,  wee  mull  llillthink  thcjarc  notmadmcn  that  cry 
 out  :\2pAi'A{iid\3^%\^t!3iy^tori;iforeimiigcsto^Traytoi^o<i^  but  railicr 
 iudgethemcnfobcrand  well  aduifcd,  in  that  tliey  condcmncluch 
 mad foolcs,  who  ^  talk^  todsAdihifigS:,^^^  babifle tfithevf^ls^iiiHe-  tOrixen.ttntrs 
 raditHs  the  Philofbphcr  iaid,  when  they  take  vpon  thcni  to  pray  to  cdfi,k6.in  «r««. 
 God.   '1  hat  tl  jcrc  is  no  vie  ofimages  for  prayer  to  God  J  rcter  him  ^'Z'Zn^l'dTli, 
 totiiofefpecchcsof  ^rW//wandZ>^*w//«j  which  I  haue  before  fTr^X".""'.! 
 fctdowneinthefittS:ction.Buctoputhis  argument  yctfomwhat  ,ni„Lci*Ti,imt, 
 further  out  otiovnt,  it  is  to  bcrcnicmbred  whicii  Jiath  bene  betorc  p'/"-^'f'"^"^'* 
 notcdjthat  the  Arkc  ovjo^tfoole  cjGody  whereto  the  l-'ropiict  wil-  parUnhM. 
 Ictlttliem  to  bow,«ras  a  thing  wholy  rcnioued  out  of  fight.  It  ftood 
 in  thcinnermoft  part  of  tlie  Temple  which  was  S^>'SU  Sannorum^ 
 the  hw^'ufl  cf  rf//,  vvhithcrithchighPricft  oncly  went  inland  that  once 
 onely  in  tlic  ycarc,  and  before  which  there  was  a  veile  or  airtainc 
 drawnc,  that  the  Priefts  thcmfelucs  coming  into  the  holy  fUct  had 
 no  fight  of  it.  Whereby  it  is  manifcft  that  their  boTooingto  th^^Arke 
 wasafarre  other  matter  then  c^3</^o/'  would  haue  to  be  done  to 
 their  images.He  would  think  hardly  to  haue  this  heauenlj  Jhew(  as 
 before  hee  hath  tcarmed  it )  locked  vp  and  impriloned  in  the  darkc 
 Cothatmenlliouldhaucno  fight  ofit,  and  fo  much  the  rather,  for 
 that  their  Nicenc^lUunccll  full  wifely  and  learnedly  concluded  the 
 felting  vp  ofimages  out  ofthofe  words  of  Chriltfi  NomAnltgkeih  ^v^at^.j^' 
 ncMidletof:.titvr.der  a  Itn^ell^hut  »n  a,  r^w^i/^-y^/f;^.  Very  imperti- 
 nently chcrcfore  doth  he  bring  thofe  words  ot  D^utd  to  approue 
 their  kneeling  at  or  b- fore  images  to  pray  tg  Cod.    Albeit  hee  is  not 
 therewith  contentcd,but  will  further  haue  itproucd,  tl.at  we  muit 
 kneele  rotheimage thcmfclues :  for^^r  Hebrew phrafe,  laid)  he.M- 
 rieth.jhatwemuftk^eeUto  the  ^fke  as  they  trho  ate  sklifuli  tn  the 
 Iv^gu/tged'ki'oro.Bin  the  skilfull  in  the  language  do  alio  know, that 
 it  IS  no  otheiwilc  laid,    ^howy^urfelufste  hufootJ}'.»!e  then  it  is  faid 
 afterwards  in  thelametPfalmc  Bow  your Jd'.est'.  htshcly  moH>:t.Ti»r. 
 Thephrafeis  one  and  the  lame,  and  if  by  the  oi.c  hee  will  lay,  that 
 tiiey  were  to  worfliip  the  Arke ,  tlicn  by  the  other  alio  hee  muft  fay 
 
I204  of  Images 
 
 that  tbcy  were  to  worfiiip  the  mouncaine.lf  the  latter  do  not  prouc 
 the  worfliipping  of  the  mountaine,then  the  former  doth  not  prouc 
 the  worihipping  of  the  Arke. And  indeedc  the  phrafc  imporceth  no 
 othcr,bucaswearcwontto  lay,  tokneeleto  the  Eaft,  that  is  to- 
 wards the  Eaft:  or  to  hft  vp  his  eyes  to  heauen,that  is  towards  hea- 
 ucnrand  they  ace  thereby  taught  to  bend  and  dire^  themlelues  in 
 their  woriliip  and  deuotion  towards  mount  Sion  and  the  arke  and 
 Temple  feated  thereupon,  as  the  place  where  the  Lord  had  promi- 
 fcd  to  dwcll,&  fro  thence  to  hcare  their  prayers  when  they  fliould 
 call  vpon  him.  Which  they  were  not  oncly  to  do  when  they  were 
 prefent  or  neeare  at  handjbutalfo  when  they  wcreremoucd  turthcr 
 off.  1  hus  Solomon  prayeth  for  them,*'  be'tnggone  om  to  batu II /igainft 
 •fci.King.S.44.  ^^^^^  eMcmies^vhen  they  Jhal  fray  t§vi>ards  the  city  which  thtu  hajtch&- 
 fe»,andt0ivariisthc  hfiufewhich  1  hane  bfif/tfcr  thy  name^  theuheare 
 VerAS.  thouinheauen their prayer,Sobcin^^captifiejtft  their  enemies Uttd^ 
 
 T»hen  they  jhall pray  towards  the  Latt4 which  thtngaueji  vwto  their fA-^ 
 then yAHdtowards  the  city  which  thou  hajlchoferty  and  the  hm/e  which 
 J  haue  bniltfor  thyKome^then  heare  then  their f  ray, r  and  fupplicati- 
 on  &c.  Thus  Daniedin  the  captiuity  of  Babylon,  though  both  the 
 city  and  Temple  were deftroycd for  the  time,  yet  bccaufc  of  the 
 promire  of  God:''  This  is  my  rejifor  euerjhere  willl  dwell fcr  1  haue 
 Dan.eao.       a  dehgh:  theretn  therefore  did  ^fet  cpenhts  chamber  window  towards 
 lerHjalem^and  kneeling  vpen  his  knees  three  times  a  day  prayed  and 
 pray  fed  (y  o^.This  was  their  kneeling  to  the  arke  and  to  mount  Sio, 
 and  M,  'Btfhop  in  arguing  hereupon,  that  tll||bworihipped  the 
 Arke,  dealcth  as  abfurdly  as  the  Pagans  did  of  old  with  the  Cliri- 
 "/TfJiwJL"''    ftians,  who  becaulcthe  Chnftians  "^ prayed  to  or  towards  the  E^fi, 
 trcdunxDtii  nojiru  thoughc  they  woifliippcd  the  Sunne,  and  gauc  out  that  they  made 
 ^Hod'iJJHer,'*    the  Snnne  thrir  God,  The  Chnftians  worlhipped  Chrift  onely  in 
 n*i  Adorur.tu      bcndiug  thcmfclues  towards  the  Eaft,  and  fo  tiic  faitl^lull  Icwes  in 
 bending  or  bowng  towards  the  Arke,  inrended  the  worlhip  cf 
 God  onely,  and  therefore  a  fenflelTe  pare  it  is  to  alledge  thofe 
 wordesofthe  Prophet  for  the  defence  of  the  worfliip  ofPopifli 
 idols.  And  if  they  would  prouc  the  worihipping  of  any  thing 
 therebVjOr  the  praying  at  or  before  any  thing,it  fhouldbethcwor* 
 ftiipping  and  praying  before  that  that  was  prefigured  by  the 
 Temple  and  the  Arke,  The  Temple  oneway  was  a  figure  of  hea- 
 
 uen. 
 
 kPfal.I ;;.!-(. 
 
 'Tegtinemp-Ci  An 
 
of  Images,  \iQ<f 
 
 ucn,as  before  was  flicwcd ,  where  in  God  doth  dwell,  and  hath 
 "  tboHfandthoufands  of  ^ngeisfiandnti  before  him^AndtennethoH-  nDiii7  i©. 
 f^nd  thoufands  mimfin}ig  vnto  him,  ALBtJhop  then  ihould  by  his 
 courreofinterpretation  conclude  from  the  Prophets  wordsjthat 
 wee  fhould  worftiip  hcaucn»But he  flioald  rather  concciuc,that  as 
 wc  woiflwp  and  pray  cowards  heauen,biiryctdoc  not  worfliip  liea- 
 ucaorpray  tohcauen,  fo  did  they  alfoworlhip and  pray  towards 
 the  reinpicandtheArke,but  did  not  worfliip  or  pray  to  thciii. 
 Another  way  the  Icmplcwasa  figure  of  the  Church  otChrill,  & 
 of  cucry  faithfull  man:  *  Knowyeetwtt  faith  the  Apoftlc ,  thatyec  are  °  ^  ^"'J  *^' 
 the  Temple  of  God:  and  againePj^  are  the  Temple  of  the  hntng  God  p » cor.tf.i*. 
 The  Arke  whereat  and  whereby  hee  is  prefcnc  with  vs,  and  d  wcl- 
 IcthinvSjisthefaichoflefus  Chrill,  ourl  prop$tUtcr$e  and  Mercy  qRoD>.?-Jf- 
 fe^tey  Scbyhis  prcfencc  the  Angels  alfo  actende  vpon  vs  '  beit/g  ^*  ^poiSeTC 
 mimfirwgjpirksfentfotrthforthctrfAkes  thAtJhail  behetres  cffdua-  ^  ®"*  <?>*«-- 
 tion.  Now  therefore  M.Bifbop  fhould  rather  proue  by  the  Prophets  '"°'  * 
 words  our  kneclngin  our  prayers  before  a  taithfull  man,  orwor-  '^*  ''*' 
 (hipping  a  faithfuli  man,  then  our  kneeling  before  an  hTiage,or 
 worshipping  an  Image,  andific  bee  ablurd  thereby  to  affirme  the 
 worftiipping  of  a  liumg  man  in  whom  Goddwelleth ,  niuch  more 
 the  wor  (hipping  of  a  dead  and  Icnlleflc  blocke,  which  hath  no  fel- 
 lowfhip  with  God,  Yeaandifby  thofe  words  it  were  warranted 
 to  fee  vp  die  image  ofdead  men,  and  CO  worfhip  them,  what  was 
 the  caufe  that  the  le  wes  concciued  not  fo  much  J  Why  were  they 
 with  out  that  heavenly Jhew  as  M*Bf/hcp  in  the  hcightof  hiseanh- 
 ly  wifedomc  callcth  it  ?Iftlieyneuer  concciued  it,  neucr  pradhfcd 
 it,  what  fliall  wee  but  take  them  for  couftncrs  &  decciucrs,who  ot- 
 fer  this  violence  to  the  Scriptures,  and  moit  impudently  wreft  the 
 to  the  maintenance  of  that  filthincflcand  abhommation  which  ex- 
 prclly  they  condemne  ?  But  yet  t^!aj}er  Btl^jop  tclleth  vs,  that  it  is 
 •therwife  very  euident^  that    the  IfraeUtes   vrerjhippcd  the  ^rke 
 And  how  I  pray  you  ?  Ftrfl^  none  bnt  th:  high  Pnefi  might  come  in- 
 to the  olace  where  ts  wot.  Well,  and  what  then?   It  wot  earned  b$ 
 fore  the  cAmpe  vnth  great  folemnttie  to  fear ch  out  a    refitng  pUce 
 ffir  the  whole  hoaft.  True,  and  what  more  ?  fVhen  they  were 
 tc fight  agahifl  the  Vhiltfttnsythey  had  great  confidence  m  the  prefeme 
 ^the^rke.  There was  great  caufc  why  they  fliouldfo,  carrying 
 
 them?-- 
 
i2o6f  C^flmAges, 
 
 thcmfclucsrcfp^ftfuUy  towards  Godibccaufc  it'wastlw  token  that 
 God  had  giucn  dasm  of  his  prefencc  amongrt  thcmilet  vs  hcarc  the 
 rcfl.F»f/*>  thcufand  of  the  Beijofamttes  yverejlaiwftrfeeitig  the  ^Ark^, 
 Ic  IS  true  in  deed  that  tor  looking  into  the  Arkcfo  manyot  the  were 
 llaincris  there  any  thingyet  behmdSO^i^  was  hj/  Cjodfmitten  toJeath 
 fortOHchtngthe^rkc,  Well  and  what  of  all  this?  both  not  till  thts 
 corm'tnce  in  what  uutreKce  t  he  cdrke  yvas  had  cuen  by  Cjedso-pune  te^i^ 
 monie  \  As  if  to  proue  Af.  Btfhoft  to  bee  a  profound  Clcarke,  a  man 
 fhould  fay:  He  hath  learned  a  lutlc  Rhctorickc,  and  [Idle  Logickc, 
 and  isferfiltum  a  Do6lor  of Diuinity,andp^r  inopiant  a  Priclt,  and 
 doth  not  all  this conuinee  that  he  hath  fome  learning?  Witlellc  ca- 
 uillcr,is  there  any  thingin  all  thofe  allegations  that  importcth  the 
 worfhippingotthc  Arkef  Nay  marke  (gentle  Rcader)that  where- 
 as he  propoundeth  to  proue ,  that  the  ^rke  rvds  wor/hipped  he  ma- 
 keth  his conclufion,  that ^^<f*/^r%  jr^j  ^^<^/«|rr(r^rr^;i!^r^w<r.  But 
 they  had  the  teinplc  alfo  iii  great  reuerence.,  and  the  altars,  and  the 
 offerings  and  all  things  that  by  the  law  were  comanded  to  be  holy, 
 and  will  he  therefore  infcrre ,  that  all  thcfe  were  to  bee  worlliipped 
 They  were  to  haue  thePriells  in  great  rcucrcncc,  &  fpecially  the 
 high  Prieftand  fhall  wee  therefore  fay  that  they  worshipped  the 
 PricftsJ  What  is  this  r^-^rrrwrr  but  a  religious  rcfpc6t  and  care  of 
 thcfacredand  due  vfagc  of  holy  things  according  to  their  kind? 
 I'hus  are  we  to  haue  our  Churches  in  rcuercncc  with  thofc  vtenfils 
 and  implements  thatbelongeth  to  them,  that  they  be  had  and  vCcd 
 with  that  decencic  and  fcemelircfle  as  fittethto  things  that  fcrue 
 lTZ7»miY^li  for  holy  miniftrations  As  for  Hierotae  M,'Bt/hop  wholy  abuicth  and 
 £#»w«;»p^e«*r<iifalfificth  his  words:  for  hee  laith  nothing,  at  all  oi  worftiippirgthe 
 7lnTJfina!rlt'  ^rkefor  theQhertthtms^dptBures'cfUiigUsthatwere  enBedat  the 
 qMAibitrtntche^  e„gli  gf  tt  (this  is  a  vcry  wiltuU  and  impudent  forgcric  j  but  he  faith, 
 tariZ*^'*rel'te-  that    the  Ictves  of  old  reuerencedthe  San6ia  S3it\oii\im,yecAfife  there 
 fi«mentt,ii*},n*,    -ppffe  fhc  Cherubims  and  the  msrcj-feateyMidthe  ^rke  of  the  TeJiAmet 
 7^umt7^'.^  *  dnd  Hf^ma,  and iyiarensred^andthe golden aitarJ^c  knew  well  that 
 *  ori^in.cntr*    jf  jjg  j^j^j  fcportcd  H/rroOT/  words  aright  they  would  not  found  for 
 ^ngtUi'nimt'Ail.  his  putpofe^but  to  frame  them  to  his  turne,  hcc  changctli  the  rene- 
 *Sr^&  ''^'  ^^'  ''"^""^^  °f*^'  holypUce  becunfe  of  the  Cherubimt  and  the  ^rke ,  ititt 
 worJhipptngthe>ArkebecaHfeofthe  Cherubtms^  asifvvorfhip  were 
 performed  properly  to  the  Cherubims,  whereas  *  hj  the  lawee  of 
 
 %M>fes 
 
of  Images.  J  207 
 
 tJitofes,   Kt  Origen  faith,    rowcrfhtp  wasdor.eto  thf,yl:(>  b  ihem- 
 fclues^    and  much  leflc  to  the  Chcrubiuis  vvlii«.h  rtprdciitcd  the 
 Angels,    i'lie  word  vmeran  whidi  liierom"  vfcJi,  ailcit  ic  bcc  of- 
 ten vlcrJ  for  woriliippc  and  Icruicc  done  to  Cjod,  ) ci  is o:  lo  f;rpc 
 fign:ficanon,  a.v  mar  it  i>  yccldcd  to  all  cho'c  chingcj  to  wliicli  wcc 
 ycclct  any  rcucrendand dutifullrciped  Su  doti. «  S^.tr.t ^4t<j\iic  vfc  t..u,^^>-fi.d.i,:h 
 the  word  of  the  rcucrcncc  that  we  vfc  to  tlic  iJacranu-nts  nor  one-  V"^  V;"^  •  • 
 ly  the  Lords  bu[>pcr,  but  alio  the  Sacramcut  ol-Baptiinic.  So  doth  ^^^^r^rr'cniJL  ^ 
 ^rnbrofe  fay,  that  "    Mraham^^mT  vencratw.i  to  th.-  I'm^d  ^W^/^'ri'S"* 
 ri>i'e  which CMehhifedecbro^ightf>.rthy  and  wc  luppolc  /Vf^-/ler'Bt'"'^*'^"''f'}"'f- 
 Jhjp  IS  not  fo  f  arrc  gone  as  to  lay  that  wee  worlliippc  the  i>atranicnt  '^.u  itl'ZVrn^ 
 ofBiptifmc,  orthat^^rrf/7«?/wuorniipped  tiic  hrcadc  and  wine. ''-^"*'"*"/"'/"f 
 Thus  tiiercfore  Hiereme  faith,  that  the  ic  wcs  Iiaddc  a  reucrc  nd  re  -  'tTLt'/r'Zl^''' 
 garde  ofthe  SAM^jfifj^orumy  but  of  rchgious  woriliip  as  done  to  "  ^'"^"/^'V' 
 It,  hce  faith  nothing,  and  much  lefl'c  dreamed  olany  religious  wor-j'V/rlJ'g.'ww-*' 
 fhippeto  be  done  to  idols  and  images,    which  Jiauc  no  inllitution  ''"J'^'[r *'"'•***■ 
 rrom  (jod  as  the  Sanct!tp.)tct9r(tmh2iQ»  But  tohelpc  this  ;ir^umcnt  »'r*XHi  Mctgit, 
 C^fatfi^rBtJhop  further  alledgcth,  that  S/twt  PauUfittth,  that  lacck 
 bj  faith  adored  th:  toppe  §f  hts/onne  loffphs  rod,     Sp  do  th  the  Gruke 
 text  of  Saint  Vanlefay,  faith  lie,   4s  Erafmns  alfo  tranfi^eth  it.  And 
 further  headdcth.  The  TroteJi^Mts  pittfulljmangie  the  text  to  Auoide 
 thepUce.  Butlanfwcrhim,   that  the  Prorertants  doe  ice  them  to 
 bee  in  a  pititull  cafe,  who  hazard  tlieir  foules  vppon  a  religion  that 
 isfaineto  vie  fuch  pitiful!  arguments  for  the  defence  ot  it.     For 
 howfocucr  it  were  graunted,  that  Ucob  torcfccing  by  1  aitli  the  king- 
 dome  that  Hiould  bcefall  to  lojeph  in  his  (onnc  Ephraim,  did  m  to- 
 ken thereof  make  an  obcifance  to  the  rod  or  Iccptcr  that  w  as  in  /o- 
 fiphs  liand,   or  that  hee  yeclded  that  obeiiance  or  adoration  in  rcf- 
 l>ct\cfIofephs  prelentautlioruie  vnder  Vharao,   yet  ahacllioulJc 
 this  bee  to  ihe  worf hipping  of  Images  ?  \\  ce  know  tht^iad.rat^tn 
 orrvo}Jh:p  ciiiill/  vndcrltocd  isgiucn  to  Princes.  Abraham  ^  ^^^'"''^  y f thij J^j** 
 i\\c  Pnnces  ofthe  Hittitcs.  The  lU^chiQ^i^xci^iM^tch^uecdredtr  '         '    '  * 
 w  yjhtpped th  •  Lcrd,AKdth:Hthe  kjttg^  namely ,  king  Dautd   \iLu*b 
 yccldcd  (he  like  adoration  as  to  tlie  kingdomc  and  power  of  Ins 
 fonnc  J.ffph ,  either  prefcnt  or  to  come,  as  loinc  C  jreckc  V'N'ritcrs 
 expound  It,  whatiuhis,  I  fay,tot!ic  won  I  uppmgol  Images  /"But 
 as  touching  tills  niiXicr  Hteiom:  faith  vpoii.ihc  ^  lace  in  Gcntfls 
 
 vvhcnccL 
 
l2oS  Of  Images, 
 
 whence  thofc  w6rdcs  (eeme  to  bee  taken/  In  this  place  fome  vainelj 
 
 l^lTG^cn'^l'thL  tmaf^ine^thatlacoh  adored  or  T»or(hipfedthcto]>pe  cflofcfhsfceptery  to 
 iuo  futdawfri*-  jy^^^  flrj^t  honoHTPJg htsjomic  bee  adored  or  yforjhipped hts power craU' 
 rli'ucT^-ti^s  thoritis,  whereas  m  the  Hebrew  it  isreadjarre  ctherwiJe.^.rJlfraeU 
 umfuptriioft^h  yygfjhjppcilftiDPsrdes  theJteds  head,  tneamitg^  that  after  his  Jomehad 
 c'aAmfiimm,f,tc-  fwome  vnto  htftf^  bemg  mwfecure  as  teuching  the  requej}  that  he  hadde 
 (r^tens  e:tuAdor»'  ^^^^^  ^^jg  y^^^  ^g  worptipped  Qod  towards  the  beds  headpor  the  hclie 
 li-di  maUt  Aiittr  dtuout  man  being  nowe  opprejfed  with  old  age ^  had  his  bedfofet  as  that 
 ^L^^T'^!utZt "  thepjhton  ofhts  lying  might  without  diffeuliie  jeelde  him  readjnejfe  to 
 
 adc'iputhnuh,    pray,  i  Ivushowioeuer^.  Si|/''<'^cauill  and  wrangle,  ytiHierome 
 
 12!:^^rIlL  pbinely  rclbluctb,  that  ic  was  God  oncly  and  nothing  clfc  that  la- 
 
 fiUmfecHrutdtf,-  C(7^  vvoflhippcd,  and  thcrcfofc  Tcadcth  in  his  tianllationthus,  that 
 
 ';;3'3'  when  lofeph^  hadfworne,lfraellworJhtppe4the  Lord.turninghtmfelf 
 
 ocumcnXTAcA-    fg  fiyg  ^^^f  head,Now  the  Hebrew  text  being  manifcftly  againfthim, 
 
 ^L''^%^pf%iZ  hetakethvponhimtovrgethcGreekctextofS.  Ta^^le,  affirming 
 
 d<d,tiu  vir  ipprrf-  jj  jQ  ^j^g  f^i  Jc  there,  that  Jacob  worjhipped  the  toppe  oflofephs  rodptiot 
 
 '[^l&Jnium^o.  caring  for  hisownc  aduantagc  to  Ictte  the  holy  Ghoft  at  variance 
 
 fSr/Jf^fr'r '"  ^^^^^  himfelfej  and  to  make  him  deftroy  in  one  place  what  hec  affir- 
 
 li^cuitlu^iUAi  meth  in  another.  But  that  which  he  affirmeth  is  vntruc  and  fal(c:Sf 
 
 •Tititncm eptpa   y^^/^  ^j^jh  not  fay,  that  lacob  worfhipped  the  top  cflofephs  rod  :nei ^ 
 
 a  Gw.4.7.;  r,       thcr  ^oc  the  Proteftants/>///j^//y  mangle  the  text  to  auctde  theplace^ 
 
 ifldtSrufZl  butthePapiftcspitifbliytoUowa  tjanllation  apparently  falfe,  that 
 
 Demmun'ruiMtr-  the  tfxt  may  Icemc  toinakcfor  tliC'Thc  wordsai'e  ^f oo-exwvuo-eiv  W 
 
 Mt^ ''  '^"^ '""    TO  a)Cf  ov  T>J5  ^d^^ov  ivTov,  he  wcrjhippcdvpcn  the  top  efhisJiaffe,ov  as 
 
 wc  more  plamciy  exprcfl'c  ir,  leaning  vpon  hisjlaffe.  By  whidi  words 
 
 the  Scptuagint  tranllatcd  the  woordcs  o['Mo/es  bcctore  mentioned- 
 
 ifmellworfhifpedvp  J«  or  tcwardes  the  beds  heady  their  tranllation  in 
 
 Grammcr  conftru6bon  fully  anfvvering  the  wordes  ofthe  Hebrew, 
 
 but  that  for  wrV/^^Aj  abedoy  co^ich^  they  fecme  to  haue  tranflated 
 
 mattehy  which  Cgnificth  a  faffe  or  a  rob,  making  it  by  addition  of  a 
 
 FronounCy  his Jlaffe  or  his  rod,   or  for  fome  fpeciallreafon  thereto 
 
 moouing  them,  thought  good  in  (lead  of  the  one,  to  take  the  figni- 
 
 fication  ofthe  other,  being  of  the  fame  dcriuation,  Sc  no  diiferencc 
 
 betwixtthcm  in  writing,  but  onely  by  the  vowels,  thereby  toex- 
 
 prcfic  that  lacob  being  very  aged  and  weakc,  and  keeping  his  beddc 
 
 vfcdthehclpcofaftaBetoftayhimfelfeashe  worfhipped  vpon  his 
 
 bcd,or  towards  his  beds  head.  Thus  they  tranflated,vpponwhat 
 
 confidcration  wc  know  not,  but  fo  fts  that  they  nothing  preiudice 
 
 that 
 
of  Images,  1209 
 
 that  which  U^/^/r/faithjbccaufc  both  may  well  ftand  together,  tliat 
 hcvl'edallalfecorellvpon,  and  that  fo  doing  hce  worlhippcU  to- 
 wards the  beds  liead.  And  that  they  tkcrincxprefled  a  truth,thoiigh 
 notfct  downc  by  Mofes  words,  yet  othcrwile rccciued or  coricdtu- 
 red,  wee  fully  and  ccrtainely  belecue,  bcecaiile  the  lioly  Lj  hoil  hath 
 thus  ci':ed  the  wordcs  according  to  tlicir  tranllatJon,  oblcruuigthc 
 lame  courle  as  commonly  we  lee  tlie  ApolUes  and  Euangclilles  do 
 in  their  citations  from  the  old  tedameiit,  who  To  long  as  the  place 
 retaineth  from  the  originall  that  for  which  chey  cite  it,  and  ccntai- 
 ncth  no  vntruch/orbearc  not  to  vie  the  tranllation  which  was  com- 
 monly rccciued  and  vfed,though  haply  otlicrwife  it  do  not  exa6^1y 
 accord  with  the  fame  originall  Hebrew  text.  Nowc  tiic  matter  for 
 which  the  Apoille  citcth  thofc  woordcs,  Itandcth  in  that  tiiat  it  is 
 faydj//w/  lacoh  yvor^ipped^he  giuing  tiicreby  to  vndcrllandjtha:  U- 
 cob  by  faith  fo  fully  relied  allured  of  that  which  vppon  the  promilc 
 of  God  hcc  hadjbcleeued,  as  that  he  worlliipped  and  praylcd  God, 
 as  if  he  haddc  then  feene  and  cnioycd  the  performance  and  accom- 
 plifhrncnt  tiicreof.  This  therefore  bccing  cxprelly  dchuered  in  the 
 text,  as  the  Septuagint  hauc  tranilatcd  it,  he  makcth  no  quclbon  of 
 the  other  woordes,  though  they  bee  not  exaftly  forting  with  that 
 which  Aiojes  hath  fct  downc«But  here  the  matter  of  quellion  is  ccn 
 ccrning  the  tranllatingof  that  tranllation.  M.  3t{hop  tcllcth  vs,that 
 we  Ihould  tranllatc  thus,  ^yifidhe(  laccb)wcy^ippedthe  tepoff:ts(zhAt 
 is,  eflofephs)  rod,  and  affirmcth  that  fo  it  is  in  the  ^recke  text,  Wc 
 deny  it,  and  fay  that  that  tranllation  is  falfe,  beccaule  it  wlioly  lea- 
 ucth  out  the  Prepofition  iyi't  in  the  Grccke,  anfwerable  to  the  Pre- 
 pofition^w/i/ which  is  vfcd  in  the  Hebrew,  thcrcbcemgno  jrcbabi- 
 iitic  or  likelihood  of  rcafon,  why  they  lliould  fo  doc.  f  he  Hebrew 
 Prepofition^wrf/amongft other  fignifications  importcth nt^vpcn, 
 nsare  to,  totvurds,  oner aj^^tfjJi.TUe  word  rffch  fignificth  the  he^a^  ths 
 top ,  the  htgheji  or  v?pcrmDJi  parte  of  a  thing*  Symmdchts  thcrctoii.* 
 tranllatcth  the  Hebrew  words,  17t\  xi^9t.Aw$  t«5  rCh!in:,  vptn  the  beds 
 hfad.^quili  thus,e7ri  tS  ixp^  rkc,  x.\ivvg,zipo  or  at  the  top  or  v:p:  rmcj} 
 p.irt  cfthe  i;ed,Zi  if  a  man  would  lay,  vp»n  hispsiUwAt  the  beds  head, 
 Harome  in  Latinc,  as  wee  fee  bcefore,  irand.iteth  one  where  connu 
 caput ItUtilt^  oHtragAmfihii  bedshe.id  ;  ^\\0l\\cx  \\\\zxc^conucr]Hs 
 ad  caput  lei^Hlty  turwni^towArdes  the  heddes  hcude.  Accordingly 
 the  Septuagint  though  difTering  in  the  (Ignification  of  the 
 Idftwoordcj  ycttranllate  the  former,  inlr'aav-^oy^  a  fr  vpon  the 
 
 top,. 
 
bi^«;.f«G«r, 
 
 l2lo  of  Images »  . 
 
 up^e.  And  of  their  tranflation  S.  ^Aufime  mcntionctli  diucrs  tranf* 
 ^!^j^i6»r'      latjons  into  Latinc,  allexprcflingthc  Prcpofirion,  '"  if^p^rcapuf 
 virgA vciin capite^ft^e  tn cacumine  velfufer cacumen^  ^t  cr  vpoft  the 
 tofpe.  Seeing  therefore  chcy  will  make  vie  of  the  Prcpolition  m 
 tranllatmgfrom  Hebrew  intoGreckc  and  Latine,and  from  Greckc 
 into  Latine,what  rcafon  fliould  vvc  hauc  intranflatingfrcm  Greckc 
 into  Englifh  to  negle6^  the  fame  Prepofition  as  it  it  v\  ere  net  there 
 at  all  ?  They  all  agree  thus  farre ;  He  T»orJhtppedat,  vpon^  towards  the 
 heado-  the  toppe,  and  therefore  teach  vs  tb  dildaimc  them  that  fay, 
 be  w0rfhippedthetoppe,Novf  then  becaufcthe  Grcekc  woorde  /cc|2Jo9 
 lignificth  ^jiAffe,  and  better  fittcth  to  the  former  woordes,  then  to 
 tranllite  it  a  rod,  therefore  wee  tranllatc  the  wordeSjH-r  rvorJhtppiA^ 
 n^imely,  God^  vpon  the  toppe  ofhisjiajfej  that  is,  as  wee  fay  to  cxpreflc 
 the  meaning  more  plainely,  leamng  vpon  hisjiaf^e*  Hec  worlhippcd 
 God  inclining  or  bowing  towardes  the  ftaffe  which  hee  haddc  in  his 
 hand,  rcfting himfclfevpon  it,  and  ftaying  himfelfe  thereby.   And 
 that  (j^i.  Btfhop  may  know  that  we  arc  not  the  deuifcrs  of  this  tranf- 
 lation,- let  him  vndcrftand  that  the  old Syriackc Interpreter,  asap 
 xTnmti.verfex  jpeATctli  by  Tremeliius^   tranflated  in  the  lame  fort :  '^  jidor^ffft/ft- 
 JntHA.  f  \.ti-  '  ffi"  ft*tnmtta,te  bacultftii  :he  rverjhtpped  vpon  the  toppe  ofhisji^.ffe.    So 
 drhi»d»rtt  \n  Gin  jheodoret  expounding  Gcncfis  according  to  the  Septuagint,  albeit 
 ^'L'c-Aiommuya  hcc  rcfcrrc  the  adoration  to  lefeph  m  both  refpeftes  before  memio- 
 /fni  wr""^^  4  ncd,  which  we  hauc  feenc  before  tIiatH/<rr:'w?4?  wholy  condcmnetb, 
 ttm  liM''*"""*     yet  as  touching  the  meaning  of  the  latter  wordcs  faith,  that  ^  lacoh 
 *  i^^^it'2%"u(,<i  •^^'^  '^P  ^'^^  leaned  vpon  hisjiaffey  taking  holdcfthe  toppe  thereof  with  his 
 hsbntLattmcod-.r/^ht  ha^d.  S.  /^/<y?m  yet  further  iuitificth  vs  in  this  bcehalfc,  faying 
 Ve^r^lpli'vh'li-  that  whereas*  intheL^tirtebeok^sitwAsreadt^  EtadoraMtfuper  ca- 
 tiu,  nennuibcUt  put  virra  etusj  he  wor(hipprd  ipon  the  top  of  his  rodj  (that  is,  ot  lofephs 
 T,nuEfAd7rAwt  rod:)w^«;  had  it  more  trnely :  Et  adorauitfuper  caput  virgmfu^  \  hee 
 fujtrc^futv^rg*  wtr(hippedvpon  the  tcp  ofhisewne  rod.  Whichobfcruationof  hisis 
 iiyid.F*iiitets     of  great  moment  for  the  difcerning  of  the  trueth  as  touching  this 
 Crxcumverbum  poyiit.  If  that  wluch  IS  hcrclaid  be  vRderftood  oiiacchs  rod^    then 
 fcr,bit[tlfiu!'!,m'  okajier  Bifhop  knowcth  well,  that  that  which  hee  fancieth  hath  no 
 fiHcfntitdaccen-  ground  at  all^But  that.y.  ^ufiine  faith  is  the  true  reading  ,    not  of 
 ^^AkMcm"^!    lofephsrod^  but  of  his  owne  rod  ,not^  lyt^  fifliov  avrou, hut  rri^^dflSco 
 uxt  Gr4t. inter ii~  ^fjj^oC^  as  tlic  common  Grecke  text  readeth  at  this  day,  and  by  the 
 great  Linguifts  ^rias  Mont  anus  is  written  in  that  fort.  Now  accor- 
 ding 
 
of  Images.  22 1 1 
 
 ding  to  this  reading  ^-rfW  \AfiJiifte  (iiih,  that  »>  themeam^gis  very  h^.f.j,:iF.m 
 fUtM^thatthfoUmanldcth  carrying  cr  hcHUing  a  rcdwfuch/ortM'"""'^""'"^^*""* 
 '>ldagciiVor:tt9doaJiAJfe,4ihci,cwcdhimfclf<to  wcrjhip  Gcd,didttT,Z'rf!^J'Z^** 
 Vp0n  the  tcp  fifhis red  rvhich  hefo  CMrr$ed,44  that  boyvifjg  himfdfe  vpon  ITdZ'^''^^'''^' 
 it, or  ouer  it  Joe  might  or  didveerjhip  Gfd»    Her  c  is  therefore  nothing  ^''/'»'*'</l^"j/ri 
 but  the  carving  or  holding  ot  a  rod  or  a  ftaffc  to  Icanc  or  to  reft  vd-  1*^  ^"?"'/'"^'/- 
 on  inluchlortasoldageiswonttodoc,  thereby  to  ftay  himfclfc /"'.  ^-''^/'/'V*  • 
 ashcinclincdorbowcdhimfcfctoworfhip  God.  And  this  con- tlJ-^JSlT. 
 ftrudion  is  no  whit  cinpaircd  by  the  other  reading ,  bccau/c  by  in-  "''•'^-'''f ^«i«. 
 finite  examples  it  is  nianifeft ,  that  the  Pronounc  otviov  is  vfcd  alfo 
 in  the  rcciprocall  fignification  as  clutov  is,  and  ferueth  to  rcturnc 
 that  whereto  it  is  added,  as  belonging  to  the  fubie6^  whereof  the 
 matter  prelcnt  is  affirmed.  But  if  notwithftanding ,  they  will  refufc 
 that  reading,and  fay  that  they  will  not  take  it  to  bee  meant  but  of 
 lofephs  rod,  yet  Sa/pit  ^uftine  there  alfo  excludcth  them  from  their 
 purpofc,notreadinga$thcy  doc,  Bervorjhtffedthetopfecflofefhs 
 rod^butHeworJhtpped  vponthe teppe  cf  lo/ephs  rtd  and  adding,  to 
 (hew  what  might  then  bee  the  meaning  of  it '  fVhether  haplj  had  he  j  nij,su,d,n^ 
 takentherodofhfeph^vphen  the  fame  Itfephfwdre  to  htm,  aKdwht/efi  ^'.-^'^'^'mt/uftt 
 he  jet  he/dit^ter  he  had  taken  his  04th,a»d  not  yet  deliuered  it  forth-  IZm^JiJ^U 
 mth  worjhipped  God.Forhe  was  not  abafhedfo  long  to  Ireare  or  hold  the  H'P''--i>'f>rti 
 tnftgne  efhtsfonnes  power, vhcre  the  figure  ef  a  great  matter  to  come  1i,Z^m^t,1dZ 
 Tvasfore^ewcd.  1  iius eucry  way  Saint ^u^m ciiallengeth  the  ado- '^'"" ^ i^^ttm 
 ration  and  worfliip  to  God,and  teachcth  vs,  that  if  it  bee  fpoken  of  rl«''fwrJ!X 
 /*/rf^/rod,yct  it  fhall  import  that /rffo^  hauingin  his  hand  the  rod  '"^'^''*'»'^*^- 
 crlccpterjormacejwmchwasthecnljgnc  of  lofephs  authonriein/»/'«;'«<//t-.f,«^ 
 Egypt  vndcr  ?^^rrftf,did  Icane  or  bow  himfelfe  thereupon  to  wor-^J'^^Z/fj;"^ '']: 
 fhipGod,  1 11  a  word  therefore  here  is  notliingany  way  to  proue/"'W/»''-«'-x. 
 the  religious  adoration  and  worHiip  of  any  creaturc,but  molt  ^^r\-'}'l'^^'^^'^'" 
 taltically  of  all  other  is  it  allcdged  for  the  worfhipping  of  Images. 
 He  further  refcrrethvs  tothc  Rhcmilli  Tcftament,  buthee  fliould 
 withall  hauc  confuted  Doctor  Fulkes  anfwcr  to  it,if  hee  would  hauc 
 had  any  thing  there  to  be  bclccucd.  There  is  nothing  there  faid  of 
 this  matter,but  what  is  here  alreadie  anfwered. 
 
 Hhhh  \y,  W.Bi- 
 
nil  of  Images, 
 
 17,    W.  Bishop* 
 
 yhcfec»ndreafo*t  is  taken  out  of  Exodus.  3,  jrk'rtf  Godfaidto  Mo- 
 fes  Put  off  thy  fliocs,for  die  place  where  ciiou  ftandeft  is  ho\y*Noy0 
 if  places  be  holy  and  to  be  reuerenced  by  reafon  of  the  ^re fence  of  Angels 
 rehymtynfrvellthe  image  that  refrejenteth  an  Ai^gell  or  fame  Saint^ 
 which iS equall to ^yigels .lAPt  his  anfwer  rather con^rtneth then fol-* 
 fie  th  this  argtimentvfor  he  faith  th^t  the  ceremonie  of  pHttingojf  hit 
 Jhoesy  was  commanded  to Jir$ke  lAo^cs  with  a  religious  resterencey  not 
 ofthefUceJjHtoftheperfanthereprsfenty  which  was  not  God^butan 
 
 •  Bxod;.  ^ngellyOS  the  text  there  exprejfeth,  *  The  place  then  being  holjy  recpti" 
 
 redthereHerendrefpe^ofpiittingojfhtsJhoeSy  and  the  remren§cdane 
 to  the  place f  flrHckjiA.o(cs  with  a  reUgioHs  rtuerence  of  the  Augell^ea- 
 kinginthepcrfonof^odyCHenfo  holypiBnres  beingfirfi  dnly  reuereft" 
 cedjdoe  (Irikemenwith  arcligious  regard  of  the  Satnt  reprefented.'T^ 
 thisy  let  Vf  annexe  that  day£s  bee  truly  calkdholy  and  wor^ippedas  the 
 «Btt>d.lj.r6.    f'^fi  &laji dtyes ofthefeafi ofEaflerbel *  c^thevefimentsofTrieJij* 
 
 •  E»oi  1 1.  J  .2.   becauji  they  are  dedicated  and  employed  to  holy  vfes ;  euenji  Imxget 
 
 which  are  made  in  honour  of  God  and  his  Saints^  and  trcHed  to  imut 
 «tnAteach  vs  to  embrace  heauenly  courfif, 
 
 R.Abbot. 
 
 Theplacewhere Mofes floodvouholy ,dayetwere  calledholyy  the 
 Vrtejis  vejlments  were  holy ^theref ore  ImAges  are  holy  dndmttfi  be  war- 
 Jhipped.  The  Sunnc  fhines  in  the  colchoufe,  and  the  Moone  in  the 
 Multard  pot^thcrcfore  all  CM  Xi/hops  wit  licth  in  his  left  clbow«Do 
 theft  men  deferuc  any  other  but  fcornc  and  contempt,  who  bring 
 vs  rcafons  in  no  other  fort,then,as  if  they  were  outright  either  mad 
 or  drunkci' What  is  the  medias  termiyius  ( I  marucU)  that  (hould  c6- 
 ito<'h^*>,jni0f.h$m  ucy  holincflc  to  linages  from  tliofe  tliinos  which  hec  mentioneth? 
 
 6  Per  feipfn^  ntn      ,'  .  -      "  n        l  it  •tir't  /• 
 
 sr^tUcJpm^M.  The  place  where  Mofesjtooawas  h3ly,z%  Origen  rightly  laithj*  not  of 
 Sit  l«»i^iT  *^f'^f^l  ^^^  beeaufe  the  p^e fence  of  God  hadfanUtfed  the  placeyM3u' 
 f■t''„t,^Oi'n•i^  Jhop  faith,  it  was  not  God  b4t  ah  ^nrelly  but  hec  fpcakcth  therein 
 '^''^^^'""'''"'••faKclyandignorantly.  It  was  rfn  ^»^r^  indeed,  but  it  was*  the 
 » ^«»i.  • .  f .  ^ngellor  msffenger  of  the  L  ords  ciuena  '4nt^  the  Captaine  of  the  lards 
 '^  5'^ ^  M  •       ki^^i  the  fecond  Pcrfon  in  Trioitic ,  th c  S oniie  of  God ,  vfually 
 
 tcr- 
 
Oflrmges,  ,2f^ 
 
 termed  An ^ngell'm  thofc  apparitions,  bccaufe  hec tookc  vpon  him 
 the  office  of  an  ^ngellj  to  doc  the  mciTagcs  of  the  Godhead  vmo 
 men,  <:  ^urely^fmh  Enfebins)  it  is  not  Urpfnllto  thinly y  thM  the  appa^ 
 raioHsofGiddeliHeredmholy  Scriptures,  Are  tehee  Attr$bntedto  the  iL'^islni'rtli 
 infer ieur  Angels  whtch  minijler  vnto  Ged.  Therefore  he  expoundcth  «^  ^'/•"""Iw  * 
 ihcm,andnameIy,thisto^*/i'/as'  ^ntbrofe  alfodoth  oiQhti^tt^JS'JlniZ 
 the  5'onne  of  God,  and  prooucth  by  the  very  plaine  text,  that  tlic  '"''"* "  """/*'■" 
 Angcll  there  mentioned  was  God;  d  ^hen  the  Lord  faw  thatO^o.^ni^^.tT'^^''^' 
 fes  tftmeddjide  to  fee,  CedcalUdvnto  him  out  of  the  rmddefl  efthe  bufh  *^"^''-"'  ''/'••'«? 
 fajingy  Mofes,  tMfes  I   And  he  anjwered,  1 4m  here.  Then  hefujd^  %^M,yfin!fitri^ 
 Come  not  hither,  put  cffthj  fheoes  from  thjfeete^  fer  the  place  where  Z'^sutH^'liu 
 thiufiAudefi  is  holy  ground.Moreouer  hefnjd^  I  am  the  CedefthyFd'  ciiHi" 
 thers,  the  God  efidbraham,  &c.  Then  Mofes  hidhisface,f§r  he  was  \  a?7  J^ 
 afraide  toleoke  vpon  God,  thus  ^the  AngellfpeakjnitoUifolesinthe 
 hufhy  as  S*  Steuen  tcrmcth  him,is  called  by  our  Sauiour  CHRIST 
 ^  G»d/peakiy}g  to  iJHofes in  the  hhjb*    I  did  amifTe  therefore  to  tcrme  f Mar.ij  t§. 
 M,  Btjhop  ignorant  in  this  bcehalfe,  for  hec  could  not  but  knowe 
 the  matter  ;  1  fhould  rather  haue  termed  him  impudent,   that  to 
 make  an  aiuantage  and  yet  nothing  woorth, would  contradi6^  that 
 whic  h  the  Scripture  fb  cxpreflcly  faith.  As  for  dayes  dwy  were  ap- 
 pointed by  God  to  bee  holy  in  rcfpcft  of  being  applyed  to  holy  vfc, 
 bu  c  that  thofc  dayes  were  called  worjhtffull^xi  is  but  M.  'Btflsops  de« 
 uicc,  bcccaufe  he  would  liaue  vs  to  take  him  for  a  worfhipfuU  wife 
 men.  So  the  vcrtimcnts  of  the  Pricfts  were  holy,  becAufe^x^  lie  (aith, 
 thty  were  dediCAted  and  empUyed  to  holy  vfes.  Let  all  thcfc  thingcs  be 
 taken  for  graunccd,  as  they  are:  but  what  of  all  this  to  die  holineffc 
 oflmagcs?  Surely  we  doc  not  know,  but  they  may  as  well  conclude 
 thatthe  Popes  excrements  are  holy,  the  paringcs  ofhis  nailcs,  and 
 thepoUingcs  ofhis  head,  or  whatlbcucr  other  filch  orfoolcriethey 
 will  commend  ro  vs.  No  marucll  if  there  were  that  holinefl'cin  the 
 g  FrAn:ifc4nFri'irs  wccJe,  as  that  men  dcfircd  as  a  matrcr  oFg»  cat  g  ^^j*  H,!];m^, 
 fafegardto  bee  buried  cliere.n  :  or  that  the  Francifcans  brccclics  /t'/^-n""*"' 
 fliould  be  of  great  vcrcue  to  yccld  women  fpccdy  trauellj  for  daics 
 and  veftimcnts  of  old  were  holy,  and  the  place  where  Mofes  floodc 
 was  holy  ground .    But  it  is  further  to  be  obfcrucd,  that  tiiougli  all 
 thofc  things  which  LMajier  Btjhep  namcth  were  holy,  yctnoncof 
 them  is  found  to  haucbccnc  worfhippcd.  Mofcs  did  notworjlup 
 the  holy  ground.    The  Ki-aehtes  did  notworihip  the  holy  dayes, 
 
 Hhhh  a  oor 
 
1 214  of  Images, 
 
 nor  the  Prieftes  gartnentes «    The  temple  was  holy,  the  altar  was 
 holy,  the  offerings  were  holy,  the  Prieftcs  were  holy,   and  many 
 other  thinges,  and  yet  they  worlhipped  none  of  them  :  how  then 
 come  we  here  totlic  worihippingotlmagcsi'Wcll,  wemuftlearnc 
 it  our  fclucs  if  we  can,  Maiiier  Btjhop  can  lay  no  more  then  hce  hath 
 done. But  it  (hould  be  very  ftrangc,  th«  we  ihould  fee  more  there- 
 in then  the  church  ofthelcwes  could  eucrfceithey  read  and  knew 
 x>^/if ''""*''    a'^thofc  thinges  to  be  holy  which  J^^/^^rr^gz/i&o^  nameth,  and  yet 
 Smefi-^dachru    tlicy  could  ttcucr  finde  the  worfhipping  of  Images,  He  tcllech  vs  of 
 uHlt%'u['fiT  t^^c  Cherubims  which  God  commaundcdtobccfettewholyoutof 
 unUA.'f^tteSicm    fight,  Or  wcrc  vfcd  as  the  pi6lures  of  Lions,  and  BuUes,  and  Flow- 
 *^ltTiT/AT  ^"'    ^^^  Tfccs  for  the  garniOiing  of  the  workes  of  the  temple 
 i  Tcrtd..Af>i».    and  the  fafhion  whereof  no  man  doth  knowe,  as  before  was  (aydc, 
 'f/r't)^»l7m^eM^  but  what  was  the  rcafon  that  knowing  thofc  Scriptures  whereof 
 tHmHierHf4Um    wec  fpcalce,  they  could  neuer  light  vpon  ^Mai^eritpjtps  heanenly 
 'uj^ilmajJflt*  fi*^^  of  the  Images  of  dead  menne?  •»  Varro  the  heathen  Romane  al- 
 fiec^Ujidu  lud^i .  leadgeth  them  for  example,  that  religion  is  more  purely  and  holily 
 n%wUHmd!hp.  obfcrucd  without  Images.  TertnlHan  mentioneth  out  oUCorneUm 
 n!'^*?!''^"''^'  Tacitus^  that  when  f'ompej  ouercamc  the  lewes,  and  »    entredint^ 
 
 KPhtUdelt'ttt.  1      rr'  t  I        r  y     /      •  t-    -         I  f  t 
 
 "dc^hm.NMum  thf  lempleto  vter*  the  jscretesQj  their  reltgton  hee  found  no  Ima^e 
 *t'fi7n'tccnit'!Zi  ^^'^"'^'  ^^^%  ^grippx  tellcth  Migft/a,that  in  it  k  there  was  moI- 
 i>tpr»p*tHia.  ff^^g^t  neithsrfecretlynorofenlyy  in  rcfpef^  whereof  beeingftriftly 
 Vm7e^!'s^„on  ^'oldcn  as  a  poynt  of  their  religion,  he  diflTwadeth  the  hrx^t^aligHU 
 »pirah,^m»'r.  from  attempting  to  fet  vppc  his  Image  therein  ashe  went  about  ta 
 T'7tc4^'&£'Z'4  ^^'  C^''^^«-<'  ^lex^ndrintis  faith,  th;it  ^  the  letves  worjhippedytot  mem 
 Ujinea.&iapiitx  vif^ork,esofgoldy0fha(feyoffil!*ery  ofluorte,ofvfoodandfisnft  nmmely^ 
 t*m'i}!!!!Zd>rJ^t"'  f^^ifff^g^^ofdead^efi,  which  mtnvpo-t  vaine  perfivafioitwfrjhippedf 
 fift^itehra.qus  ItHt did hoUly lift vp the'vrhAnd;itohi4,'4e^^  This^he lewcspraftifed, 
 I'mtHrlbhlmm't'.  this  thcy  moft  rcligloully  obftrucd,  and  what  fhould  bee  the  rcafon 
 iZ'ulfZ^d  ^^  ^^^^^^^y  ^^^^^  Scriptures  which  CH  tfier  'Bifhop  alledgeth,  doe  make 
 *<xiHm7ic*  for  the  defence  of  the  worfliipping  of  Imazcs  ?  Surely,  becaufe  they 
 did  thus  for  the  keeping  €^f  the  commaundement  of  God,  wec  rauil 
 neceflarily  take  M,"BiJbops  woriliipping  of  Images  to  be  the  inucnti!^ 
 onofchcDiucll* 
 
 l6*   W,BisHar, 
 
of  Images.  I2ij 
 
 ■  Thethii^dr£kfpMfy9pofedkylA,Pttkmswfdk0Hr'$ftheCAtkei^ 
 is  %  It  ts  iavf/nlUo  i^ecU  donvne  to  a  chaire  tfeflate,  in  the  abfencc  of  the 
 Ki»^ :  Th^eforcmH€hm9re  ta  the  images  tf  Gtd  4nd  hts  Saints  in 
 hMHeHgli^^ificdibeingAy/int frames.     ~  ,  iV  :     ,v 
 
 '  '  Tp  this  he  tinfivereth  jthat  ^t  fs  bnt  aciuil/infm'Jbip  MJ^eeU  ttrtlml 
 chdireofifiAte  yAnd  that  very  conrntendabie^  ^ojheyvoHrUyakievHtt 
 •Hr  Prince :  bnt  l^eeling  vnto  the  Images  ef Saints  if  rfligt^us^and  ther*i 
 f»ten9taUkje,  '\ 
 
 •  Keply.  HeprofofethoHTArgHmenttothehalfes^trelfe  thisanfwer 
 
 hud  bene  preHented,F«r  thns  runneth  our  ren/onlxAs  the  chaire  of  eft  aft 
 
 if  to  be  worfiipped  with  ctMtllreuerence^n  vefpeB  of  the  temporal  Prince 
 
 rvhom  it  repre/enteth:  euenfo  the  Images  of  hoiy  perfmages  that  raigne 
 
 now  in  heauen  ,  are  to  bee  worfhipped  with  a  holy  and  religious  ktnde  of 
 
 curtefie  '.for  asTemporall  honour  is  duevnfo  a  Temporall  prince, ft 
 
 reli^itHs  andjptrttHallhotrour  yis  dne  vnto  Jptritua/l  andmofi  holy  per- 
 
 foftages.^nd  as  a  goodfubieEh  tefiifieth  his  loyaltie  and  good  affe^iton 
 
 tvwards  Us  Trince,bj  honoring  his  regall  throne :  So  doth  a  good  Chri-' 
 
 fliangtueteftimonie  of  his  duttfuUy  both  eftimation  and  deuotion  toward 
 
 thofe  heauiinly  creatures  Jsy giuing  honour  vnto  their  Images.  .At  leafi- 
 
 wfeywhydonottheVrotefants  exhibite ciuillreuevence  afweUvutothe 
 
 reprefentations  of  gods  Saints  yas  to  the  Jhadorves  of  the  fecularMaie- 
 
 fiie?vn[effe  it  be  becaufe  they  are  fallen  out  withtht-Saints  of  God,  and 
 
 are  become  adorers  offinffillmen.  ''^  -^ii'*  -''  - 
 
 K,Ab£ot. 
 
 VVc  may  here  conccinc  chat  images  arc  brought  to  great  di« 
 <lrc(!e,  in  tiiatfrom  argumcntsin  the  ichooles  they  ire  faine  to  flic 
 to the  ceremonies  of  tlic  Court .  Itrtiould  feemc  ftrjngc  thatfbr- 
 malities  obferued  to  Princes  in  their  Courts  for  maicftrc  and  royall 
 ftatCjfliouldbemadepattcrnesof  rchgiom  dcuotions  tobepra6li- 
 fed  in  the  Church.  Butaman  in  danger  of  drowning  is  glad  to 
 catch  at  cucry  twigge ,  and  this  dcfpcracc  caufc  of  Images  hauing 
 
 Hhhh  3        .  ''    -^f  no 
 
1216  of  Images, 
 
 no  manner  probabilitic  of  any  appro  ucd  reafon  or  example  for  the 
 iuftifying  ot  it>is  glad  to  ftiirc  any  \vay,and  fctccth  foorch  fliadowes 
 andghortestomakcfliew  of  armed  and  fighting  mzvi^M,BtJh$f^ 
 laith  that  Ai'  Verktfts  anfwcr  had  bene  preuentcd,  if  the  argument 
 had  bene  well  propofed,  but  now  that  hec  hath  propofcd  it,  what 
 dothitcontaincbuconelya  begging  of  that  to  bee  graunted  him 
 which  is  denied  in  M. 'Perkins  anfwer^  The  thing  that  hee  fliould 
 hatteprouedisjthatthcrcisa  like  refpeol  of  religious  worfhip  to 
 Saints,as  of  ciuill  rcuercnceto  Princes,and  hec  onely  affirmethit, 
 but  reafon  he  hath  none.  But  to  take  fuch  ftuffe  as  lie  bringeth  v$> 
 firftjWC  tell  him  that  the  chaire  of  eft  Ate  is  not  bowed  vnto  for  that 
 it  refrefenteth  the  Vrinsey  as  he  very  idcly  and  fondly  dreameth  ,  but 
 for  that  it  is  the  Princes  lcate,it  b  eing  hold  en  for  a  matter  of  prince- 
 ly maicrtie,  that  there  bee  a  reuerencc  performed  to  thofc  things 
 wliich  Icrue  in  (peciall  manner  for  the  Princes  vfe.  In  which  fort  at 
 the  Princes  table ,  though  the  Prince  not  y  ct  come  vnto  it ,  yet  the 
 feruiceisdoncvponthekneej  as  with  bowing  and  obcifance  alfo. 
 at  the  tables  ofinfcriour  States,  where  we  fuppofc  ALB/ftfop is  not 
 fo  madde  as  to  thinke  that  cither  the  meat ,  ot  the  table  >  or  any 
 thing  clfe  doth  represent  themin  refpeft  of  whome  this  duty  is  per- 
 formed* On  the  other  ildc,  no  fuch  duty  is  done  to  the  Princes  i- 
 mage,bccau(c  it  is  not  a  matter  of  the  Prmccs  vfc ,  and  if  wc  fliould 
 lee  oii.  Bififop  kneeling  to  it ,  wc  ihould  cither  thinke  hjm  drunke, 
 ©r  uke  him  for  a  foole.No argument  therefore  can  be  drawne  from 
 the  honour  done  to  Princes,  to  approue  the  honour  that  is  done  to> 
 Saints^  becaufe  in  that  kind  wherein  it  is  required  to  be  done  to 
 Saints,  it  i  j  abfurd  and  ridiculous  to  bee  done  to  Princes,  Yea  cJJ/. 
 'Bt/hop  may  as  well  conclude,that  the  Saints  fliould  haue  their  cloth 
 of  (lace,  and  carry  fcepters  in  their  hands,  and  that  ourLadythe 
 Quccne  of  heauen,as  they  call  her,  fliould  haue  Ladies  to  bcarc  vp 
 her  traine,  becaufe  Kings  and  Queenes  haue  lo,  as  that  wee  arc 
 therefore  to  kneelc  to  Saints  images ,  becaufe  wee  kneelc  to  the 
 cloth  of  ftate.  Wcll,yec  MafterBiJhop  ^tcllah  v^thztaitemporail 
 Ifanour  is  due  to  a  tempartdl.  Vnnee^fo  reUgiotts  a:id ^tritHAll  hononr 
 h  d*e  vnto  jpirituall  and  moft  holy  pirfoitAges,  But  vaincly  and  ab- 
 furdly :  for  how  fliould  his  proportiion  ftand ,  when  hec  putceth 
 ]Pfinc€Sonthconefide,andfubic6^s  on  the  other?  Lethimfayas 
 h^  fliould  Cay ,  Astcoiporall  honour  is  due  to  a  temporall  Princc,^ 
 
 £o^ 
 
Oflmdges.  ,217 
 
 (band  much  more  religious  and  fpirituall honour  is  due  to  him> 
 who  rpiritually,    and  in  way  of  rchgion  is  our  Soucraignc  and 
 Prince.  Ifhccanproouc,  that  the  Saints  are  appointed  to  bee  fpi- 
 ritually  our  Kings  and  Soueraigne  Lords,  he  faith  lomcwhatrother- 
 wifc  his  proportion  halccth,  and  goeth  fo  lame,  as  that  it  cannot 
 Carrie  him  whither  he  would  fame  goc.  He  telleth  vs,  that  thej  new 
 raigneinheaHetti  butwee  anfwerehim,  that  tlicy  raigne,  and  arc 
 ^#«^/fpirituaiIyinheauen,  byhauingaviftoricand  triumph  oucr 
 their  fpirituall  enemies,  not  by  hauing  a  dominion  and  Soueraign- 
 tic  ouer  vs.     Wee  are  taught  to  acknowledge  the  Saints  and  Am- 
 gels  for  our  *  brethren  andfellow^ftruants^  wIk)  beecaufe  they  arc  »Rf".6 11.&9. 
 no  other,  therefore  will  not  take  vpon  them  to  be  our  Lordes,nci-  '*^* 
 thcrcannc  wee  without  offence  tender  our  fcruiceand  deuotion  to 
 them.  Therefore  S*  ^ujiine  faith,  as  we  haue  fecne  before,  ^  Wtt  \>^ugM  vtr*fn 
 honour  them  net  bjferuice^  but  by  lout',  they  Are  to  bee  hsnoured  by  imt'  ''X"/'-5  J  •/*?• 
 tatioM,  net  to  bee  worfljtpped  bj  religion,  A  nd  of  the  A  ngclles  Ortgtn 
 laith,  ^9X^  thisisitthatgAtneth  thetrfauourtovSy  andmak^ththemcti'fil''.".Hic„^. 
 Tfvilliyigly  to  do  ailthtngesfor  vs^  when  they  fee  vs  we/ZafeBedtowardes  *•  -^»?'/«/«« 
 Codf  And  that  yifee  embrace  hit  Sonne  Icfus  Christ  firimKgdai/y  to  ]',„vtiZml!^» 
 ftorve  more  and  mere  to  the  krotvUdge  ofhimy  but  no  man  may  dare  to  '"^!'J^'*'^^'T** 
 offer  his  frajers  but  onelj  to  the  Lord  God,>T(f>hois  abundantly  fujfict-J^m^r^lDcLm, 
 tntfcr  all^  by  cur  Sauiour  the  Sonne  c/God,     Now  therefore  as  fer-  ^  Xnium!^" 
 Hants  and  fubieils  tochcirfcUow-fcruants  and  fubie6ts  yeelde  affc-/-vff.w«r,<^c.fM 
 ftion  and  Icuc,  but  none  Icttcth  vp  to  other  a  royall  throne  to  ho-  ''''^"""  'nd,aU 
 nour  them  as  Princes,  10  wee  giue  our  loueandancttiontothe  f**  *-r.£ffW# 
 Saints,  wee  tcftifie  and  commend  their  vertucs,  wee  by  before  vs  il'J,',,^,'!^"/,"^', 
 their  good  example,  wee  acknowledge  theirbhlle,  weedefircand//*''^**'''"^/* 
 lon^  for  the  fruition  of  their  companie :  bur  we  make  tlicm  not  our  JC7/>>ri^/7 
 Ipirituall  Princes  and  Soueraignes ;  and  therefore  we  giue  tJicm  no  *'^s,Tm*<>, 
 Juticorferuice  of  religion,  which  is  the  royaltiecf  God,  knowing  ^'/"" 
 that  they  wculdc  hide  their  faces,  and  exceedingly  abhoi  re  to  haue 
 the  fame  offered  vnto  them.  And  hereby  we  fee  licwc  iditly  M,B. 
 goeth  on  in  his  talc,tliat  asgoodfubicEis  trjltfie  their  UyAltie  at  d  nffe- 
 Sfion  to-iv^rdfs  the  Trince^  by  horourtag  the  regall  throne^  jo  geed 
 (^hrtfii.'.ns  g-ur  tejfimorii  of  their  duettfidl  (fi-maticn  ard  cicHO't  m 
 tovcardcs  thofe  hsare;  ly  cr  eat  ires  by  gii^trrg  honour  vi  to  their  Im  g  s. 
 For  neither  haue  we  tlie  conditio  of  liibicf^s  in  rcfpect  of  the  Saints, 
 ncyther  doc  wee  owe  any  fuch  deuotion  or  ducty  to  them,    r.<  ithcr 
 
 Hhhh-j  !-i'- 
 
 orin 
 
I2l%  Of  Images. 
 
 haue  the  images  that  are  fette  vppe  in  their  names  that  Reference  yp 
 them,  as  the  royali  throne  hath  to  the  Prince.  We  honor  the  chairc 
 ofeftatCjbecaufc  of  the  Princes  vfe  thcrof  for  maieftic  and  lVate:but 
 feeing  che  Saints ; ar&in  heauen,  wliac  haue  they  to  doevyichbloc- 
 kifli  idois  here  on  earth,  or  if  they  were  vpon  thcearth,  v  whatylc 
 ftiould  they  haue  of  them  ?  And  therefore  it  is  an  idle  and  fond  que- 
 ftion  which  he  askcth,  yfihy  weeyeeldnot  cmlireMrence  to  the  refrc" 
 fentations  of  Gods  Sttints^ajwell  At  to  thejhadoKves  offemUr  mAteHte, 
 bccaufe  we  haue  no  ciuill  conuerfation  with  the  Saints,  as  we  haue 
 with  Princes,   ncy  thcr  is  there  any  ciuill  vfe  of  thofc  coyntcrfeic  I- 
 dols,  as  there  is  of  the  Princes  chaire  of  ftatc.  Neither  are  we  thcre^ 
 ioTt  fallen  out  with  the-SaintSy  as  hee  vaiacly  cauiUeth,but  rather  we 
 labour  to  be,  and  hope  to  be  the  fame  that  they  arc*  And  becaufe  we 
 hope  fo  to  be,  and  arc  neither  fo  impious  nor  fo  foolifh,  as  to  think 
 that  men  hercafccr^fhould  fct  v p  Idols  to  v^  to  worll?ip  vs  thereby , 
 therefere  we  hold  it  for  impietic  and  folly  to  vfe  anie  fuch  fupcrfti- 
 tion  to  the  images  of  the  Saints*  As  for  Princes  though  they  hetjiif 
 fuUmtHy  yet  we  haue  learned  of Ghrift  concerning  ^tva^^togiue 
 4  M*t,»i.  M.    ^^  Q^fa.r  thetlmgt  that  ure  Cafarsy  and  as  they  are  vnto  vs  the  Iha- 
 do  wes  of  the  maieftic  qf  God,fo  to  giue  v?ito  them  ciuilly  fome  fha- 
 dowes  of  the  bdnoiiE  that  belongech  vnto  God. 
 
 <   ,   ip*  W.BisHOP. 
 
 ■.:'noi3itlsba:5  3rjo!  :;::  ,r? 
 
 M  P.makfsath/fdpo/Kt  ofdifferenccy  th^trvfem^ynot.'tV^rJhipGod 
 m  Mrffuch  image  in  vbich  he  hath  appearedvnto  men.  In  this  we  doe  Hot 
 differ, vfilejfe  he  ial^s  it  othervptfi  the  he  deliuereth  if,  Thoje  images  wee 
 holdmore  reueredthenanj  other  i,  as  reprefentattons  nearer  apfroching 
 vnt's  th^  Diuinny^et  hecaufe  they  do  not  exprcjfe  the  Deitie,  God  is  not 
 dfreSilyapprehemed^orrvorfhippediMthemf  bm onelj by .colle^ion^  at 
 for  example:  The  forme  ofagrjtue  old  man  in  Daniel,  doth  not  reprefint 
 Gods  per fonjbnt  we  gather  by  that  auncient  forme  Gods  eternity  ^  wher- 
 bywe  arifetoa  moreperfeHcoceit  ofGod,whowe  adore'.now  »ther  imm- 
 tesofChnfi  and  his  Saint t^  doe  caryourmindes  dire^ly  vpon  thetr.  -pmr 
 perperfony  whome  in  their  images  wee  adore  andwor/hippo  after  tbfiir 
 degree.  But  rve  worfhip  images  with  farre  m^a^er  reuerencs  thenaHip 
 of  the  SaitttSy  its  regard  onely^  that  they  do  reprefint fnchperfonageSyand 
 
 doe 
 
W<?  tnduce  vi  wetc  U  lone  audhcnakr  them^'And  d%jitrrf^vp;aur  dnine^e 
 
 more  often  and  ardently  to  honour  God  m  the  Saints^  M^dthe  SamtJ  t  it 
 
 their  degrees'.iu  alfo  ttimitAfe  their  heij  example  as  hath  henefiidmsre 
 
 then  once^that  a/ may  vnder^andhiwfarre  off  we  are  from  gtutytq  Gods 
 
 ■h9N»ur  vfJto- either  ^lifit  erimage.^ja thispoint  ofdtffc  renie  is  made  to 
 
 .bring  in  a.  c&mmo'n  arguTJicm  gfth^irs^  to  w«tj  that  the  vcor/htppiug  of  the 
 
 gi^lden  Calfe  is  cor.def^Kedai-fi  it  tdolatriel  *  ■  and  yet  the  Ifraelttes  wer-  «,Exod.j2, 
 
 firrppidnot  the  Calfe  but  Godtn  ths-  Calfe,To  whtch  foefaj^  they  didnot 
 
 •worfhip  the  true  God  in  the  Calfe  ^  btit  the  God  of  the  Egyptians  y  whtch 
 
 'rvds  tak^mbythem-  t^haue  thePtape-of^tblacke  Calfe  jvuh  White  fpotes. 
 
 See S4  Augull.  '^ndrheref(>re making the^gold^ttCalfe to reprefe'trhis ^ '^'J*^' Y* ^'' 
 
 falfe  God^and'4ttrib*tti'/tg  their  delmerance  vntd  that  fupfofed  God^and  •  j ,  De  n«. 
 
 not  vnto  the  God  of  Ifrae  /,  committed  idolatries  ivhtch  the  text  prooueth  y  *°^ 
 
 ?noftmantfef},thde  be  tliy  Gods  that  brought  thcc  out  of  Egypt.M, 
 
 Perkins  anfwereth^  that  the  meaning  ts  nothing  elfe-^but  that  the  golden 
 
 Calfe  rvas  aftgne  oftheprefence  of  the  tftte  ^od'.ftchgtojj'es  rotthout  aH^ 
 
 Autkoritie  of  the  atinctent  Futhcrsis  tidtculoUs^  being  againfi  the  plaint 
 
 text :  but  faith  he,tve  mufi  not  thinly  th^fo  madias  to  taks  <*  ^^if'  made 
 
 rvith  their  eare-rings  to  be  their  (fod^  nc :  but  we  may  rvellthinke  them  Jo 
 
 vngratefull  vnto  the  true  ^od their  deliuerer,'that  they  did afcrtbe  their 
 
 dcliKieraKre  not  to  him,   but  vnto  tbaig^e^v^li  thtj^gyftMnifertfed, 
 
 whofepourtraiturertf as thaf Calfe,    ■'->  ~  -  io-ii.!:'suo.'>jc»i  oiVA.-*'  O' 
 
 It  is  one  fpcciall  faculty  that  men  attajoc  vnto  by  Rptnini  lear- 
 ftingjthat  they  arc  a ble  at  any  time  by  a  3 jftrn6iioixtt3  ifitickc  God ♦ 
 Let  God  fay  vvliat  he  will,  they  willfay  tlic  conri'at'^^/  .indyct  by'a 
 diftinftion  they  will  make  it  good.  God  commaundcd  his  pcopfc 
 that  they  fhould  make  fio  manner  *  figurey  •rforni^\drif^^g<'i^'^^^^-  ^ 
 
 by  to  reprcfcnt  or  worfhip  him.  Accordingly  thie  faithful!  obfcrucdj  lrhl'jt\x4t.M<i 
 and  did  throughdut  all  their  ecnerations  :cney  ^hhdttedalwirftim  c  *>-m  v-try.mm 
 any  mranmgto(ccvp  an  image  vnto  God.    They  dedicaccd"  Their  ,^^,ju„i,D„f,M 
 temple  vito  God  without  any  inutqe^  faith  Thtlo.Thomas  .^qmrM  lafth  ^i'*'S^V*- 
 oftliat  time  of  the  old  teftamenr,  thaf^  to  the  tr:fe  God  bt  u:g  incorpo-  f^^f„t  j. 
 rallorivithnutbody.yioccrporAllor  bodily  image  might,  brfct  vp,Sc  ^°'j-''!;*^','l'^^ 
 thatpumofe citeth out oiD-wuReny  that //  // a  tcmt  ^f  extr^imffol^ fxt  ,nc»rf,r,Hi n^ 
 
 ^'     f  .  '  •  i     .  ■     . '-    liKeTfrMuim*- 
 
 nttnU  DttttfAUiu  til  htmt,o»tt(i  in  jut  tnm^int(trf*r*U*i*r*ri. 
 
I220  of  Images. 
 
 Ijandimfietytofigurpthat  thAtis  dtuincy  and  therefore  in  the  ncwe 
 teftamcnc  approucth  no  image  of  God,  buc^  Godwas  ma.de  munne, 
 that  is ,  tlic  images  of  Chrift.  So  M.  Bijhofs  Nicenc  fathers,  albcic 
 tliev  were  idolaters  as  well  as  .^^tt«»^/and  i^Amafcen,  yet  they  con- 
 Ueaincd  the  makingof  images  to  the  godheadjas  before  Iiath  beenc 
 ihcwed,and  approucd  oncly  the  images  of  Chnft.and  ofthcSaints, 
 M.BiJbof  now  telleth  vs  that  they  were  aU  fooles,  and  made  a  nee^- 
 Icflc  fcruple  for  want  of  the  knowledge  of  his  diftiu6lion:for  though 
 ^od  hnvtdireBljtoke  apprehended  or  wotjhipped in  an  im^^gf^  J'^^y 
 eoUeSion  he  may^  as  bj  the  forme  ofagraue  eld  man  yoe  gather  Gods  r- 
 ternitj^  faith  hee,  Andtherdj  arife  t§  a  more  petfeB  conceipt  efGody 
 Tfvhome  wee  adore.  Thus  for  want  of  his  learning  they  wanted  the 
 meanes  to  arife  to  the  more  perfc6t  conceipt  of  God ,  becaufc  they 
 feared  to  pi6lurc  God  in  the  forme  of  a  graue  old  man.   But  I  hauc 
 
 A  Stii.^.if.  7.  ^  before  ihe  wed  that  this  impious  dreamc  of  his  accordeth  with  tlic 
 eonceipts  of  proplianc  Philolophers,  who  did  not  thinke  that  their 
 images  did  or  could  exprcfic  the  deity,  but  they  vfed  them  onely  as 
 fteps,  whence  l;y  colUBien  they  might  afcend  to  the  contemplation 
 of  the  diuincpower.lt  hath  bene  there  alfo  declared,  that  itis  who- 
 ly  wicked  and  vnlawfull  in  any  fignification  or  meaning  to  take  vp- 
 on  vs  by  an  image  to  rcprefent  God»  Whereas  hce  fccketh  out  of 
 'Daniel  to  approue  this  forme  ofagraue  old  man  i  he  dealeth  lewdly 
 
 tDtn.7.§,        therein,  Danielthcrc  faith  of«  the^Auncient  ef  day esjhis garment tvat 
 rfihite  as  fnovf^  &  the  haire  of  his  head  like  the  pure  wooll,but  oiagrauc 
 eld  man  hce  (aith  nothing.    Of  our  S  auiour  Chriftc  appearing  to  S, 
 /c^»  it  is  alfi)faidc,  ^  His  head  andhis  haire  ve ere  -white  as  r^hitevpooll 
 andasfnow :  and  will  C^.  'Btfiop  be  fo  fond  hereupon,asto  pi6turc 
 our  5auiour  Chrift  like  a  graue  oldman  ?  Old  age  alfo  importeth  not 
 eternity,  as  he fancieth,but  rather  decaying  &  dccliningrand  there- 
 fore is  very  vnfitto  fignifie  the  inBnite  being  of  the  cuerlartingGod 
 But  leaujng  that  to  the  wifedome  of  God,   why  hee  Jiath  thought 
 good  thusor  thus  to  appearc  to  men,  we  hearken  to  his  commaun- 
 dement,  who  faith  that  in  the  giuing  of  the  law  hee  appcarcch  in  no 
 likencfTe,  becaufe  he  would  haue  no  im?gc  or  likeiieilc  (ci  vp  vnto 
 liim .  Wee  follow  alfo  the  example  and  pra6^ire  of  rhe  f aithfull  pco* 
 pie  of  God,  who  albeit  they  did  reade  of  thefe  apparitions  of  God> 
 yet  neuer  durft  prefume  thereuppon  to  make  anie  Image,   whence 
 they  might  by  coMion  arife  to  the  more  pcrre6t  conceipt  of  him , 
 
 As 
 
 nteHci.1.14. 
 
Oflmxges,  1221 
 
 As  touching  their  worfliipping  of  the  Images  of  Chriftc  and  hii 
 Saints,  and  that  by  vainc  pretences  thdybedtow  vpon  Saints  and 
 their  Images  tlic  worfbppcduetoGodoncIy,  enough  hath  beenc 
 already  iaid.  So  Iiath  it  bccnc  alfo  plaincly  declared  alrcadic,  that 
 i  the  Krachtes  in  worfhipping  their  golden  Calues,  intended  to  8SuprfS««.j. 
 worfliippc  the  true  God,  and  Maiftcr5//l&<7^j  aflcrtion  that  they 
 meant  jEhereby  ro  worfliippc  the  God  of  the  Egyptians,  is  but  vp- 
 on his  owne  wordcjand  ihcrctore  we  rcieft  it  as  a  drcamc*   BelUr- 
 mitiem  this  matter  waucth  too  and  fro,  hecfawcthe  tructh  plaincly 
 enough,  and  therefore  is  forced  to  confcfPe,  that  ^  tt  ts  net  vnhl^ly  h  B,iu,:,m  u 
 rvhichl^wVxsSi^m^  Caictan,  andother  •{  their  writers  fay,  that  a  \"''f:^"f"f'  > 
 may  bee  Aomttted th<tt  the  lewes  itt  the  tdell  didthtr.ke  to  roerfluppe  iher'  "b'i.tn admit- 
 trnc  God :  but  yet  loth  to  ftand  to  this.as  being  too  direaiy  againft  V.ti^'itt'u^tit 
 his  purpo/c,  hccommethin  With  perhaps  thi/sj:\d  perhaps  that  ^  and^f»/.r#x)«rt.*«- 
 fliewetli  thatindccd  hee  knew  not  what  to  fay.     But  what  fence  is  '^'""' 
 there  in  that  Maifter  Bi^op  faith,  that  die  Ifraelites  fliould  ima- 
 gine  that  the  G  O  D  of  the  Egyptians  dehuercd  them  out  ot  the 
 land  of  Egypt  j  If  they  had  caricd  the  opinion  of  many  Gods,it  was 
 more  probable  and  likely  for  them  to  thinke,    that  the  God  of  the 
 Egyptians  would  rather  haue  done  a  fauour  to  the  Egyptians  then 
 to  them,  and  therefore  would  rather  haue  kept  them  in  Egy  pt,tiiea 
 hauc  deliuered  them  from  thence.    They  afterwardes  went  a  who. 
 ring  after  other  Gods,  the  Gods  of  the  5idonians,  the  Ammonites, 
 the  Moabites,  and  others,  and  yet  to  none  of  them  did  they  eucr 
 afcribe  the  dehuerancc  out  of  the  land  of  Egypt,  and  howe  dicn  is 
 it  hkely  that  they  fliould  afcribe  it  to  the  Egyptians  God   ?  And  if 
 they  haddc  meant  to  worihip  the  Egyptians  God,  dicrc  is  no  que- 
 ftion  but  they  wouldc  haue  worfhipped  himin  the  fame  manner  as 
 the  Egyptians  did.    But  die  Egyptians  worfliippcd  their  God  not 
 by  a  golden  i^alfc,  butbyahumgCalfe,  which  was  tobceofacer- 
 tainecoLurandcertaine  markes,  which'  they  lb  much  rt  gardcd,  ,^.^,^  ^^^. 
 as  that  when  tiut  Calfc  or  BuUocke  was  dead,  they  went  vppc  and  ""  •'•■^•^  '*  "-w 
 downe  with  great  mourning  and  lamentation  till  thty  haddc  found  ^"'^  »^  "/S 
 another  coloured  and  fpotccd  in  the  fame  fort .    Seeing  iIjctc- 
 forc  this  was  a  matter  of  fo  great  moment,  diey  would  by  no 
 mcaneshauenegle£\editif  theybadde  meant  to  worlTiippc  tJicE* 
 g)  ptians  God ,     Howe  much  rather  flioulde  wee  thinkc  that  tlicy 
 intended  by  dieir  golden  Calfe  to  worlhippc  their  ownc  God  for 
 
 rccci- 
 
izxz  .of Images. 
 
 u^p\"TP^e»ta  c>a%  ttie'^aticDt  Aibaind*iai.\v;liOiri  being  dcadxhey  foi-  tiiat  caiife 
 
 apadiJtkMndni  h©noiirvjd^a8  ^  Oodibr:  rieafons  diucrliy, «dmcQ;urcd5  naming  him 
 
 ^'^;Z^J::  Sp^is.iSt!^t^ix<^mp)pm%fdShm,.  tioV  madefpceiali  choifcof 
 
 6««^to««M  ^r*  aif(if<fcd-diuPodfl,*ff»5^ceft ifob  iTifcm'<>ri4l| ofthebcncfitt  ftjrwhwtl 
 
 m£'n5:^tfJ!m  t4wy.  hbnosirediiimi  tfBecaufc  men  arc  fpecially  iuftained  and  fed  by 
 
 ftitutm,a  Miphu  thcIaboucx>fthc  Oxc^    The  ^fraelitcs  at  that  time  in  more  miracu- 
 
 irjijiS^.  lous  manncr,rcceiued  the  lifccbencfit  at  the  hands  of  their  God.He 
 
 'f^\  *?n<:»/-     fej  chcmf wit^i  Manna  from  hcaiwn  > v>»hen  they  hadde  no  meancs  at 
 
 ^' ""^'   "*      all  to  prauidcxiTcmftiucs  5'read«i' i>^<^<?»thcr(5forc  becing  required 
 
 ro  makc/them  Gods^^bciiig  vndoubtcdly 'mbre  intelligent,  then  ci^ 
 
 ther  to  impute  their  dehuerance  to  the  God  of  the  Eg}'ptians,  or  to 
 
 thmke  God  to  bee  like  a  calfc,  yea  and  not  beeing  ignorant  of  the 
 
 Gonllru(5lion  which  .tiic  Egyptians  made  of  their  caife,   made  a 
 
 golden  calfe,  oncly  as  a  fignc  and  mcmbriall  ofthe  God  by  whom 
 
 tlicy  were  riourillied  and  fed,  whence  according  to  jl/.  Bti^opsrvilc 
 
 thcy.mighc  by  interpretation  and coUe^ion^Oink.  to  tlie  remembrance 
 
 and  conceipt  ofGod.  Hauing  then  made  the  Galfe,  he  faith,  Thefe 
 
 are  thy  Qodi^O  Ifrael^wfokh  brought  thee  tut  ofthe  land  of  Egypt ^va  no 
 
 fort  referring  them  to  the  God  ofthe  Egyptians,  but  rcmembring 
 
 them  thereby  of  their  owneGbd,  who  by  Mofes  brought  them  put 
 
 of  the  land  of  Egypt.  Which  hee  doth  by  tliat  rule  whicli  M,  "Per-^ 
 
 i.AHg.niStmfhu  j^ns  mcntiontd  out  of  S.tyfff/iine,  that^  Images  arewont  to  ^ee  called 
 
 ^imlfinl'^Jrlmre  h  theaomes  oftkofe  things, whereof  they  are  images.  For  the  reft  I  re- 
 
 rumntmimiM ^f-  fcrrc  thce,  gentle  Rcadcr,  to  that  that  is  (aide  before.   As  for  that 
 
 ^m^^mlluZ'^ '   which  he  iaith,that  /^?  Egyptians  tooke  their  God  iohane  the  Shape  of  a 
 
 hlacke  Calfe  tvith  white  fpotsy  iflbme other  man  had  faid  it,  I  fliould 
 
 hauc  faid  that  he  had  /poken  like  a  Calfe.   Hee  quotcth  S*  ^uUine 
 
 . .    .  ■;  «*v      ^^"^  witneffe  of  it,  but  ^.  Aufiine  fairh  no  fuch  tJung.    He  faith  that 
 
 m.rA»gi^mxt.    ^Apis,  being  king  of  the  Argiues,<Jame  into  Egypt,  and  dying  there 
 
 Dv    -!.>.<*  5.  \  l^^^j^^Q^f^^pfjf^fgfrfattSi of/Jhhe  "Gc'dydfthe E^yptiAfiSi-  ■  Heno-» 
 
 teth  out  oiVarro,  that  he  was  called  Scrapes  ofthe  cojjin  wherein  hee 
 
 w.is  h^iri&d,  being  worfhipped  in  his  coffin  before  any  Temple  was 
 
 built  for  him ;  %  the  ^x)fe'^t)ecing  in  Grtfeke  00 fo^  which  being  ad' 
 
 ded  byway  of  (iompoiitloii  to  J>4p*s,  made  S  crafts,  and  by  change 
 
 ofa  letter  was  tuKwd  to  Serapit^  He  laith  that  it  was  decrecdj  that 
 
 HO 
 
of  Images.  1 22  2 
 
 -no  mdn  vptnjfaine  of  death  fbouldfaj  that  he  rv4s  a  manne^  and  that  in 
 all  temples  where  Jfts  and  he  were  wor  (hipped,  t  herejioode  an  imaqe  at 
 the  dore  which  hadde  the  finger  lated  to  ths  mittth^  as  rec^uirinq^filence 
 th.-it  no  m.injh  yuldfaj  that  thej  were  mcnn:  who  were  there  wor [hipped. 
 He  addctlij  chat" the  E^ptians  daintily  kspt  andfed the bnllocke tn  the  n ;//, i„^mtm 
 honour  of  ^ pis  or  Serapts,  but  that  they  cookc  Serapis  their  God  to  '""''•*'''  ^-""f-** 
 be  hke  a  blacke  calfe  with  wliitc  fpots,  neitlicr  he,nor  7>//y,  nor  any  ,n7Il'r!^.^'Z 
 other  cuer  imagined,  till  M»  'Bijhop  by  a  rnilchance  lighted  vpon  it  'j|v W/^*"""**" 
 in  a  dreame.  lulk'^w.^'*' 
 
 20,  W.  Bl  SHOP. 
 
 Bnt  now  hfore  we  end  this  ^uejiion^  I  muft  Ittjou  vnderjli^ndwhat 
 worthy  men  they  were  thatfirfi  beganne  to  wage  battellagainji  Images  I 
 they  were  r/jr/r^v^j-iw/^fir  Talmud.  Ord.i.tra6t,/.dilt.2.5'^<r  Synod 
 7.a6ij'.cx^  barbarous  PerfianXcniASy  aswitnejfahKicc^horuiLih, 
 1 6.csip,zj,7he»  Mahomet  the  great  Godofthe  Turkes.  Alcoran.ca. 
 Ij.&  I'j.wtth  fnch  like  infidels,  foYcerers^andthe [cum  of  the  earth,. 
 
 See  C^r^.  Bellarminc  dc  Imag.  lib,2.cap.6» 
 
 /  willwith  one  or  two  teftimonies  of  the  aunctentefi  Fathers  finijh  this^ 
 ftmrouerfie,  La6lant.  In  car.dc  paiT.Ghrilt.  Kneelc  dovvne  and  a* 
 dorc  the  venerable  wood  of" the  Crofl'e. 
 
 Hieromyin  vita  PauLie  :Shc  adored  proftratc  before  the  Croflc^as 
 if  flic  hadfccnc  Chrift  hanging  on  it. 
 
 3x/;/againll  IuIianr*W,a6t.2.Synod.7  J  honour  the  hyftorie  of 
 the  Imagcs^and  doe  properly  worfhip  them* 
 
 Finally  in  the  7  .generallCouncellholden  goo.yeares  paFi^  they  are 
 conderanedofherefie J  that  deny  the  vfe  and  worfliipptngofhcly  Images, 
 
 R.  Au  B  o  T* 
 
 M,  Bifhop  in  this  worthy  conclufion  will  tell  v$  what  worthy, 
 
 men  they  were  that firfi  beganne  to  wage  battell  again  fi  images,    and 
 
 firft  namethvntovs  the  lewesm  their  Talmud,     Buthec  flieweth 
 
 himfclfeaveryfimplcmannc  to  goc  about  to  pcrfwade  v$,  that 
 
 the  lewesin  their  Talmud  were  thefirft  oppugncrs  of  the  wor- 
 
 fliipping  of  Images,  vnleflc  hec  hadde  fliewed  vs  withall,   that 
 
 their  forefathers  before  the  Talmud  ludde  entertained  andpra£li- 
 
 fcd  the  lame,  Ic  was  but  a  thing  miftakcn  by  him  :  ihcy  were 
 ---■-—■■-  j]j^ 
 
1224                                 oflmAges, 
 thclcwcsmdcc^cthat  were  the  auncicm  oppugncrs  of  Images, 
 buc  thcfc  Icwcs  were  Mofa  and  the  godly  Kings  of  ludah,  ^Ja^ 
 Hez^echiasy  /#yJ"<«r,  and  luch  other,  together  with  the  Prophets  of 
 God ,  who  denounce  the  wrathfull  vengeance  of  God  againft  this 
 filtliy  and  abhominable  pollution  of  the  true  worfhippc  of  God.  If 
 thole  i^aithfull  people  of  God  hadde  worfliipped  Images,  Af.  Bi/hcp 
 had  had  ionicwhatto  fay  of  the  lewes  latter  detefting  and  abando- 
 ning ot  them ;  but  bccaufc  there  is  no  example  found  of  any  godly 
 man  that  eucr  did  lo  or  fo  taught,  we  thereby  vnderftand,that  what 
 tlic  Icwcs  do  or  haue  done  in  that  behalfe,  they  haue  done  it  by  ob" 
 rcruingconftanilylbfarrefoorththe  do6trineand  pra(^i!cof  their 
 godly  fathers.   The  Turkes  alfo  doe  that  which  they  do  in  rcfpe^t  of 
 Gods  commaundcment.    They  acknowledge  the  law  of  the  tcnnc 
 commaundcments  to  be  of  God,  and  Hnding  the  worfhipping  of  I- 
 niagcs  to  be  tiicrcin  condemned,  they  accordingly  detcit it.    And 
 in  tins  rcfpc6lc  Popcrie  hath  lien  as  a  ftumbling  blocke  in  the  way 
 both  of  Turkes  and  lewes,    and  hath  caufed  them  to  fall  into  the 
 greater  hatred  and  defpite  of  the  name  and  faith  of  Chrifte,    and 
 fet  a  barrc  againft  them  to  kecpe  them  fro  entring  into  the  Church 
 of  Chriftc.  f  hey  knowe  that  the  worlhiping  of  Images  is  condem- 
 ned of  God,     and  therefore  feeing  the  profeffion  of  the  name  of 
 Chriftc  to  bee  icy  ncd  to  worfhipping  of  Images,  they  haue  wholy 
 deemed  the  fame  to  be  facriledge  &  enmitie  againft  God,  and  haue 
 fhunned  it  accordingly.    This  icandall  God  haihinpartrcucnged 
 alrcadyjby  dcliuering  thofe  Eaftcrne  Churches  where  thisidolatry 
 wasfirftcftablilTied,  bycrucU  dcftru6lion  into  the  Turkes  handcs. 
 The  Church  of  Rome  liathfceneit,  and  it  is  verified  in  her  which 
 S2int  lohn  prophecied,  "  Ihtremtumt  of  thetnemrhichrpere  not  kil- 
 led with  ihcfe  plagues  y  repented  upt  of  the  worses  eft  heir  handesy   that 
 they  might  not  wor/hip  deutls  and  idols  cfgold^and  tf finer,  andofbra^e 
 ^ndofw9ody  andpffioKfy  rphich  neither  canne fee,  norhe/tre,  norgoe. 
 Therefore  God  hath  ciucn  ouerthat  filthy  wliore  to  all  abhomina- 
 tion  and  vncleanneffc both  fpirituall  and  corpcrill,  and  will  in  due 
 time  pcrforme  that  which  bee  hath  forctoldc,  concerning  a  perpe- 
 tuall  defolation  tobeefall  vntoher^    Aiiot Xenaias ot  Xenras the 
 Pcrfian,  if  he  were  otherwirefaultie,he  wasiuftlyforihattobearc 
 his  iudgcment :  but  in  oppugning  the  worfhipping  of  lroages,ifhc 
 did  fo,  he  did  the  part  of  a  luft  and  Jl4ichfull  man«  I  rcferrc  the  Rea« 
 ~ dcr 
 
of  Images.  122^ 
 
 dcrtochatbccforchathbccnciayd,  concerning  him  in^'anrwcrof ''"^'^*"' 
 the  Epiftlc  to  die  King.    But  nowc  that  C^Ut^er  ^tjhop  hath  thus 
 brought  in  by  way  ot" contempt,    Turkcs,  and  I  cwcs,  and  a  barba- 
 rous Pcrfian,  waging  waiTe  againft  Images,  wee  would  Icokc  that 
 hec  Oiouldbnngvs  glorious  troupes  oi^  the  auncicnt  Fathers,  fpca- 
 kingin fauou rot' them, Behold, gentle Re.idcr,  the  vvrctciicdncflc 
 of  a  damnable  and  wicked  defence.     Heehathhccrc  offered  vs  the 
 verfc  oi^  a  Poct,the  ta6t  of  a  woman,  and  a  counterfeit  fentence  not 
 founding :7//A  workes,    but  Fathered  vpon  him  moft  impudently 
 foure  hundred  yearcs  after  his  deccafe.    .Jurcly  if  Pcperic  had  bene 
 the  religion  that  was  profelTed  of  old,   tlicrc  could  not  haue  wan- 
 ted many  and  moft  pregnant  teftimonics  [or  that  which  they  nowc 
 pr.nStife.  But  there  are  none  :  they  arc  put  to  amircrablcihift  to 
 get  any  thing  that  may  giuc  butfome  fliewe  ofgrace  to  chat  which 
 they  defend .  But  fuchas  they  are  let  vs  examine  whst  tlicy  fay.Firlt 
 La^Anttus  by  a  Pocticall  fi6tion  bringerii  in  our  ^auiour  Chrillc 
 lianging  in  ruefuU  plight  vpon  the  crofle,  and  therecallingtoman  c  LA^itncMrm, 
 tobehoklandconfiderhiminthat  eftate,  ^  To UhoU  hu hatre aKdi}^,fJ,^;f^;:,^ 
 his  necke  all  imbrued  with  blofid  :  his  head  all  rent  wtththcrnes^  aKd""*"'^*^''^ 
 Redding  or diflUng^the  vfarme  blond  vpon  his  Jacred  face y     hiseytSx^^!'c»iu!»mi 
 tlofedtogetherandwantujglight,  his  cheekes  buffeted^  histon^ne  dritff"''[^  "f"""' 
 Mtdpoi/bnedwithgalli  hts  c^mtefiance pale  like  death  :  Behold,  Isdthvnd^l'dZMpZ^ 
 hdmy  hands  pierced  Pf  it  hnailesy  my  iojnts  racked  ayidtirArvnefoorth^  vnumfu^tr.r* 
 
 I   ■  r  1  in  I  I     rr  cru»rtm,Cimtrif- 
 
 *  great  vpound  mmj  fidcy  andajlreame  of  bloud  ijJHtng  from  thence,  ['iffttHUr,,cui»$ 
 myfeete  bored  through,  my  members  allblotidte.     Hereupon  foilowc  '^^fi^l-^'l'L 
 the  words  which  Mailler  Biftop  citeth,  Knecle  dcvpne  andivtth  wee-  "'^'fyMr'.t ' 
 ping  aa'cre  the  worthy  wood  or  tree  cfthe  crojfe.  And  humbly  k»lp»g  the  ^nlHtT/tHiVn 
 ground  bed:wedwith  innocent  bloud,  w^Ji  u  with  thy  trares.    Where  ''">''"^«  vi».v«* 
 wc  fee  all  framed  to  Poetical!  manner  of  fpcaking,   and  may  eafily  i'.l'ji'xTZalj^ 
 percciuc  that  the  Author  intendcth  no  more,  but  that  becliolJhig  '"'""•-"H  '"- 
 by  the  fpirituall  contemplation  and  meditation  of  faith,  the  hitter-  'll'rl<Z27i!!,r!^ 
 nelJe  of  the  palTion  of  Chrift  for  our  fakes,  wee  Hiould  in  hcai  c  tv.d  '1'^JX127  ^'^*^ 
 affc6lion  cucn fall proftratc  beefore  him,    as  hanging  vppon  x.\\c'irHtrt,/Ht%i* 
 CroHe,  and  kifle  the  around  bedewed  wicl-.  liis  mcll  fatred .ind  in- ""  '"-^'■^y, '/»^" 
 nocent  bloud.     Wee  can  nomore  fuppofc  no  .vc  the  rcaU  jdor  ing  f /ri.v,.,,,  „,,^,,, 
 ofthcCroire,  whereof heeipcakcth,  then  vvce  r4nnc  (»-ipp(~-<^<-"  tl-c^^";^\^"''^'."'; 
 ground  nowe  really  moiftcd  with  the  bbu  J  of  ^hriifr,  and  there- '""  ''/-^'v 
 tiptccapncnoothcrwiretakc  ir,  but  that  hccrcrarct!!  ourmcdica-ef*"''-'*' 
 
 'tn- 
 
 CLOXl 
 
1226  oflmnga, 
 
 d  Gd  M.         ^'°"  ^^  ^^^  Gofpcll,  where  ^ haumg  Chrifle  defcrihedhefcreiureyet 
 
 as  cYHcificd  amot^eji  vs,  we  ftiould  in  minde  and  dcuotion  as  it  were 
 
 kneeling  before  his  crofle,  humble  our  feluestohim*  But  that  £4- 
 
 ^antms  was  very  farrc  from  worfhippingfpiritually  the  very  ivood  of 
 
 t  LAii^iitr  hjiittit.  the  crcffr,  he  plainely  enough  flieweth  when  hcc  refolueth  it  « to  bf 
 
 'wn'^»lmu^fhr.,  ^  i  ^i'^g  vnUvcfnllto  werjhip  anj  thing  be  fide  God,     Yea,  and  we  Jiauc 
 
 fM  itdorarcaiuii  heard  before  out  oi^mbr^fc  concerning  the  crofle  of  Chrifte,  cuen 
 
 f'Xfrr^^.iX'  the  very  crolfe  whereon  hec  was  crucified,  that  to  worlbippc  it  were 
 
 ,Ambr»f.  ^  heathenifh  erreHrandthevanitieofyvkkedmetmei     Whereby  wee 
 
 leanic  to  elteeme  of  tliat  whicli  UHatficr  Btjhop  further  citeth  of 
 
 ^atiU  a  noble  gentle  woman  of  Rome,  of  w home  Hierome  repor- 
 
 .     ,     teth,  that  trauailing  to  Hierufaiem,    and  comming  to  the  place 
 
 »4/fe.p*«//Pre/r4  where  Chrift  was  crucified,  ^j-Alling  projirate  before  the cro^Cf  fi>te 
 
 ***lT"^d""'     y*'orp}ippedAsifJhchadfeerjethe  Lord  there  hangmgheforevs*     Hee 
 
 dtmmum  'etrntut  telleth  vs  that  flic  worlTiippedjbut  he  doth  not  tell  vs  that  flic  wor- 
 
 ^dtrAbat.  fliippcd  the  Crofle.     The  prelent  conceipt  of  the  place  was  amo- 
 
 tiuevnto  h cr  there  to  fall  downe  to  worfhip  Chrifte  in  hcaucn,  but 
 
 ofworfhipping the  crolTe  there  is  nothing fayde  there,  much  Icflc 
 
 ofanythingthatfhoulde  induce  vstothc  worfliippingofMaifter 
 
 li  fiiiron  adTipar  Bifhops  Imagcs.  Nav  tHerome  faitli,  ^  Wee  ivorjhip  neither  Sunrje^  n«r 
 
 Mdu.VtgiUnt.Ne    jUffone ,  ror  xAnqels^  mr  xArchanqelis  nor  Cherubim ^  nor  Seraphintynor 
 
 filtTn  qutdem  &  /         .  J-       /•  tj  •       /  /J  4-1 
 
 i»n*m,neii  ^ngt  Ahj  name  that  ts  named  tn  tbts  wortdey  or  tn  the  yforlae  to  come*    1  lie 
 ^\uTn*'^ch!ru'  words  cited  vnderthe  name  of  3^/,  canhaue  no  more  credit  then 
 iim'tmn*r,omri  they  haue  who  arc  the  reporters  of  them,  which  is  none  at  all, 
 ^tsji^uficZ,  Thcyarealleadgedoutofthefecondc  Nicene  Councell,  and  the 
 irtnfMtHrocou-  GounccU  it  felte  is  brought  as  a  witncfle  of  the  worlhipping  of 
 '*'^"'*''"''**'**'  Images,  buthowebafe  account  is  to  bee  made  of  that  Councell 
 Ihauebecforegiuentovnderftandeinanfwer  of  theEpiftle.    Al- 
 beit that  thou  maicft,  gentle  Reader,  more  particularly  vndcr- 
 ftande  the  trueth  of  that  cenfure,  it  (hall  not  bee  amiffc  fome- 
 what  further  to  note  the  originalland  proceflc  of  the  fayde  Coun- 
 cclL    It  hath  beene  beeforc  fhewed,  that  in  the  time  of  G'r<'^«r/> 
 i^agnus  Bilhop  of  Rome,   which  was  about  fixe  hundred  yeares 
 after  Chrifte,    Serenus  the  Bilhop  ot  Mafiilia  feeing  the  peo- 
 ple to  worfhippe  the  Images  in  the  Church,    in  great  zcale  brake 
 the  Images  in  peeces,   and  threw  them  out  of  the  Church,     that 
 there  might  bee  no  cccafion  there  left  of  any  fuch  abhomination, 
 
 gregory 
 
Chriir 
 
 of  Images.  1227 
 
 (/f/^t^rfr  hereupon  wrote  to  SereftttSy  and  though  heediiliked  his 
 breaking  of  chcin,yct  comcndcd  him  in  that  hcc  could  not  endure 
 the  worlhipping  ot  thcm.l  his  was  then  the  dodnne  of  the  Church 
 of  Komcjthat  howloeuer  Images  might  be  vfedhjftorically  tor  re- 
 membrance, yet  by  nomeancsmightmcn  pcrformcdcuotion  or 
 worfliip  to  them.Butwhilrtvnder  pretence  of  that  hiftoricall  vfc 
 theyatuinedto  high  and  honourable  place  in  the  Church,  and 
 were  gloriouily  fct  foorth  as  great  ornaments  thereof,  Satan  here- 
 by tickled  the  tancic  ot  the  people,  and  bred  in  them  an  itching  hu- 
 mour ofdamnableiuperdition,  which  grew  more  and  more,  tilll- 
 dolatry  was  openly  pra6lifed  by  the  worfliippe  of  them,  and  tl)« 
 Birtiop  of  Rome,  who  before  had  giuen  lentence  to  the  contrary, 
 became  the  mame  champion  to  fight  for  the  maintenance  ot  this 
 abure*This  weiind  to  haue  come  to  pafle  about  an  hu  odred  yeares 
 or  very  little  more  after  the  time  of  Gregory ^  at  which  time  the 
 Emperors  of  Conftatinople  with  the  moft  of  their  Bifhops,mighti- 
 ly,  oppofed  themlelues  agaicil  this  new  deuotion ,  and  by  their  e- 
 di6^$caaled  Images  wholly  to  be  defaced  and  abandoned  out  of 
 the  Churchci»The  purluit  of  which  caufe  when '  Lto  IfaurHs  verie  'J^'f'!^'^^ 
 eameitly  foUowed,  Gregcry  xhtkaond  fwaruingfrothe  ftepsof  the  P4MimDUc$n.  d» 
 former  C^rf^ffrjr  jtookevpon  him*^  to  excommunicate  the  Emperor  fl^.^gf*'*'^* 
 •and  all  that  tooke  part  with  him  in  deftroying  of  Images.  Gregory  k  z»»«r^w.^ 
 tbc third  his  fucceflour  went  further  and  aflcmbleda  Councellat  'J'„']|,;„2«"r*  J! 
 Bomc,  and  there  decreed  the  worfhipp  of  Images ,  and  hauing^»^'»*"-^«- 
 rodone,renowned  the  former  excommunication,  &  added  thereto 
 a  fenccnce  of  depriiiation,  and  by  rebellion  and  trcafon  found  the 
 mcanes  to  alienate  from  the  Emperour  whatfoeuer  there  was  then 
 in  Italy  remaining  to  him^gainft  that  Romanecounccll '  ('onftaH-  j  ^^^^  ,^,^^ 
 Unus  Copronymusihc^otioi  Leo  about  the  ycarcofour  Lord  7/3-.  jij^#r>.«<..75j. 
 affcmbltdac  Conftantinoplc  a  Councell  of  the  taftcrne  Bifhops 
 to  the  number  of  three  hundred  and  thirtie,  winch  wholy  determi- 
 ned sgainlltlic  worlhippingof  Images  ,  thinking alfo  the  vfc  of 
 tlwnun  any  (brt  to  becnotonclyvnneccflary,  but  alcogctI)cr  rn- 
 lawtiill  and  contrary  :o  the  word  of  God,     The  dctclfation  that 
 tlwy  had  conceiued  of  the  impious  and  wicked  abufc,  made  them 
 for  the  auokling  thereof  to  prohibite  that  vfc  which  was  lawtuli, 
 asamaodcfirousto  make  a  crooked  rod  ftraight,bcnocch  it  too 
 farrcthe  other  way  .   But  this  detefmination  of  that  CounccU 
 
 1  lii  aiP"" 
 
I22S  Ofmxges, 
 
 appcafcd  not  that  contention  ,  the  humor  of  fiipcrftition  being 
 reltlcircandcndlctfc  ,  ncucr  ccafing  'ii  it  bcc  able  toftirrc,tiIl  ic 
 gaincllrcngchforthcvphouldingotitfclfc.  So  it  was,  that  to  iLr^ 
 the  fonnc  of  Cwfiantims  Copronymus  was  marled  Irene  a  proud, 
 and  wicked  woman^w  ho  vpon  the  death  of  her  husband  ,  abufing. 
 thcminoricyofher  Ibnne,  tooke  vpon  her  lelfc  the  goiicrncment. 
 of  the  Empire,  and  being  of  a  wQinanilliafFe6lion  dehghtcdwith. 
 babies,aboucfoure  and  tliirtieycarcs  after  that  Counceil  of  Con-- 
 ilaatinoplc  that  generation  of  Bifhops  being  in  a  manner  quitp: 
 «p«->f.f#»»wr,  worceoijt,.™  fhe.  commauudech  another  CouiifjeJl  in  .the  lame 
 787!7st'"""  place ,  the  Bjflbops  by  that  time  being  well  fitted  for  the  doing  of 
 tiiat  which  flic  defired  to  haue  effefted.  The  caule  of  their  afl'cmbi/ 
 being  pubhkcl):  know ne,  namely  that  it  was  for  the  bringing  in, 
 agiinc  ofthcworlTiipping^  of  Images  ,the  people  of  Conftantmo* 
 pie  gathered  thcmfclues  together ,  and  threatened  ta do  fomc  vio- 
 knee  to  them  if  they  fliould  conclude  any  fuch  matter  .  Thi* 
 fcarc  hindcreth  them  from  proceedmg  according  to  that  they  had 
 purpofed  >  and  hereupon  Irene  difl'olued  that  meetingfor  thaft 
 time,  and  the  next  yeare  after  caufed  the  fame  to  bee  renewed  a8 
 Kicc  in  Bithynia ,  where  the  firft  great  and  famous  CpunccII  was 
 houldenagainfte^m/  theheredcke  vndct  Ccnflannne  thcgueat.' 
 But  wee  may  here  caHly  conceiueagreat  difference  in  couric  of 
 proceeding  betwixt  that  former  and  this  latter  Councell .  The 
 form:r  Councell  continued  for  the  fpace  of  three  yearcs  and  more, 
 longtime  and  dehberation  being  taken  for  debating  and  difcu^ 
 iing.ta  the  full  points  ofqucftion  that  fliouldbee  decided  in, 
 ir^  This  latter  continued  but  oncly  twentic  dayes,  being  begun 
 8.  kalend.  06^ob.  and^beingended.3*  Id.  O^lob.  fo  that  they 
 ^eme  to  haue  before  determined  what  to  conclude,  and  fotnQ 
 otiiercaufc  met  together  but  onely  to  fay  what  they  had  deter* 
 mined*  The  Prefident  of  this  Councell  who  managed  the  whde 
 budnes  thereof  was  one  TharAfmt ,  who  of  a  courtier  and  a  fouldi* 
 our,  contrarie  to  the  canons  of  the  Church,  was  made  Bilhop 
 and  Patriarch  of  Coftflantiftop/e,  a  man  verie  vnfitand  vnwoor* 
 thie  for  fuch  a  place*  According  to  the  weakeneffe  of  the  head 
 was  tlie  proceeding  and  behauiour  of  the  whole  bodie  >  wickedly 
 ^uling^^the  Scriptures,  wieltin^  and  pcrucrting  the  fcnceaces 
 
of  Images.  J  229 
 
 cfche  Fathers  :  no  rcafon  fo  foolifh  but  tliey  admire  it,    nolyc 
 fo  grorie  but  they  applauJe  it,  nothing  there  rcadc  vndcr  the 
 name  of  any  famous  author,  but  it  is  certaincly  true  ;  no  man  may 
 fpcakc  againftit.    Tlic  firft  aftion  bccin|  fpcnt  in  rccciuing  of 
 penitents,   who  were  a  remainder  of  the  tormcrCounccU,     and 
 nowfor  keeping  of  their  places  recanted  what  they  had  there  faydc, 
 they  come  in  the  fcconde  to  tlic  reading  of  the  letters  of^Adrian 
 Bifnop  of  Rome,  which  bccing  done,  they  all  profcffe  their  con-* 
 lent  to  tliat  which  he  wrote,  and  fo  an  end.  In  thofc  letters  hec  fin- 
 eularIyabufethOw/?4«^w<f  the  great,  fathering  vponhimataleofa 
 leprofic,  and  that  whc  he  had  appointed  the  murthering  cf  infants, 
 that  he  might  haue  their  bloud  to  bathe  himfclfc  in  for  the  curing  of 
 it^y^ft-r  and  ?<;// appeared  to  him  in  his  Ilcepe,  ^nd  recommended 
 vnto  him  the  Bapnlmc  and  faith  ofChrifte,  andthatby  meanes 
 thereof  hec  (hould  obtaine  his  health  :  that  to  this  end  they  willed 
 Iiim  to  fend  for  %-jlueficr  the  Bifhop  of  Rome,  who  lurked  in  fccret 
 for  feare  of  falling  into  the  perfecutors  hands,to  whom  when  he  was 
 comcjhe declared  this  whole  mattcr,<Sc  asked  him(ifwc  will  belieuc 
 this  notable  cofiner  jw/74r  kind,  of  gods  h*  thought  thtfe  fjvc  to  h^naptt 
 /)r  Peter  and  Paule,  that  had  appeared  to  h*m  ?  tliat.sr;'/«ir/?^>'tening 
 him  they  were  no  gods,    but  feruants  and  Difciples  of  Chrift, 
 caufed  their  Images  to  bee  brought  fborth,  which  when  hec 
 {aw,  hee  fayed,  thefc  are  they  whom  lOtwe  in  that  viHon :  fan  ex- 
 cellent skill  in  the  Image-maker,  that  hce  could  light  foiudvppon 
 thevifagesof  them  that  uerc  dead  almoft  three  hundred  yeares 
 before : )  that  hereupon  ConHarjtine  was  baptized  at  Rome,    and 
 •  reftored  to  his  healtli,  and  did  Icttc  vppe  manic  goodly  Images 
 'ofChriftand  his  Saints  in  the  Cliurchcs  there.     With  this  raoll 
 impudent  and  fhamelcflc  forgerie,  (b  plaincly  contradi6^cd  by 
 «  £»/?^/«/hisrtorieof  the  lifeof  C<7>»7?^«//«^,  hy^  ^mbrcfe,  by  t  Euftk.  Jt  t^4 
 «  Hicrtmejoy  ^  %ocrates  ^hy '  Throdtret.hy  *"  S#-«wr»,vviio  all  declare  ^';^^'"''*' 
 thatCo»/?/»»/<»<rwa$bapti2cd  at  Nicemediaamidft manic  Bifhopftfi. 
 there,  and  that  newly  bccforc  his  death,  which  wasR  fcucn  yeares  J'j;;;^!"^'* 
 at  leaft  after  the  death  oi^Sj/ueficr :  with  this  lewd  talc,  I  fay,  Mriaft  d*n 
 
 *       •'  .  '  '  cHirrtitjm.m 
 
 thr»ntc». 
 iS»tmt.hh.\.c**.\e.         t  Tht»dtrtt.Ub.l.t4f.ii.         fJ'»t.»w/».W.l   r«^?2.         g  So  it  is  Hy  thcc»fnp«- 
 ,  MtionofFunccius:  bi\t£ti.*fnen.  hHA<J>.  I.  cAf.  f  tf.  faith  that  luliuf  the  (ccond*fcer  »;lueftec  w*jBi(hop 
 "'oTRomejtth*  time  of  thcNfceneCouocellr  which  btiag  fo,  Sylaeft«r  uiuft  be«  J*iiH  it  le*ft  iliiriceo* 
 '  jrcarcsbcfbreConftirKinewubaptiTcd. 
 
 I  i  i  i  a  makctn 
 
12  5©  oflmms. 
 
 makctb  his  onfct  for  images,  &  then  proccedcth  to  the  contamina- 
 tingand  prophaningof  the  .fcripcurcs,  alleadging  that  God  made 
 mannc  accordmg  to  his Image^  as  ifthercupon  ic  ihould  conccrnc 
 vs  to  make  images  and  worfbippe  them  :  ih^tKoe  ^nd^  i>rah/tm 
 letvp  alcars  vnto  God  :  that  y^r^^  erected  a  ftone,  and  powred 
 oilc  ypo  it,  &  called  it  Gods  houfc ;  that  tlie  lame  Ucol;  worshipped 
 vpoti  the  toppc  of  his  rod,  as  if  worlhipping  ol  Images  were  to  bee 
 prooued  by  examples  of  hauing  no  Images  to  worlhippe.'that  Mo^ 
 h  Si  irrstMcum  f^^  ^adc  the  Brazen  lerpent  and  the  Cherubims,  and  •»  tf,  faycth. 
 fofniitmper  wjpt    hCythcfeopit  oflfrAelwere  fduedfrem  their  plague  by  lookmg  vppon  the 
 fintUfiZZ'Im'M  brdfeftferfenty  doe  weedonbt  but  that  wee  an  fan.  d  beeholdtttg  And 
 fuMfeftecrtdimut  j^orjhfppmg  the  Images  of^hhfie  Mid  of  aU  the  SMftts  ?  as  it  there 
 fi'jSur'uZpt'^  were  the  like  reafon  of  that  which  G  O  Din  one  kinde  for  fpeciall 
 tmniMnj;  funa*-  caufc  commaundcth,  and  that  which  in  another  kinde  manne  of  his 
 umfuZo  !*vtnt  ownelicad  fondly  prcfumcth  without  God.    Forfurtlicrproofcs 
 \m(if't!l?"""   hccitcthoutofthePfalmes,  »  Confajfton  and  beduty  are  before  hml 
 iPfai.gj.Yuiga.  ^  Lorde  I  htthe  ioued  the  b^AUty^fthy  hohfe,  and  the  place  •ftheta^ 
 fpfS*  »*«.*??.      ^rnacle  ofthygleriei '  LMyface  hath  fought  after  thee  ^  thy  face  Lird: 
 inPraI,4.4„i*4..    »///  I  fee^e  I  •"  The  rich  of  the  people  Jhall  m^^ks  their  fuppHcation 
 nPftI,4.7».       beefirt  thy  face  \^  OLord^  the  light  of  thy  countenance  tsfealedvppoHi 
 vs.    Can  we  hold  him  for  other  then  a  giaue  and  reuerend  Prelate,, 
 that  couldc  difputcfo.fubftantially,  fo  wifely,  fo  learnedly  for  the 
 .worf hipping  of  Xmage&  /  May  not  wee  bee  taken  forblinde  buX" 
 zardes,    that  cannot  fee  the  fame  fufBciently  prooued  and  war«. 
 ranted  by  thefe  texts :  or  rather  arc  we  not  to  take  him  for  a  le  wde 
 cofincr  and  peruertcr  of  Gods  woorde,  who  would  tlius  dctort  and^ 
 wreft  the  Scripti^res  to  that  whereto  tliey  giue  no  Icmblancc  o£t 
 approbation  or  liking  ?  As  hce  dealeth  witi)  the  Scriptures^  fo  doth , 
 he  with  the  Fathers.Hcealledgcch  amongeft  otliers  one  place  vnder,. 
 the  name  oiBitfily  in  which  the  words  are  which  M.  'B^Jhop  here  ci-. 
 tcth,  whicli  yet  is  ccrtaine  to  haue  becnc  written  by  anothera  long, 
 »c»njitttrdfndt  time  after  the  dcathof  ^-^y*^.  Amogft  other  words  there  arc  thefe."*  / 
 ■^""f/jwrr^r  ^^^'S'  ^^^^  Aiary,who  brought  forth  Chrt/  according  to  iheflejh,  caU . 
 miminumptpcnt  ltnghsr(  Deiparam)  the  mother  ofGodiwhich  there  is  no  ma  foblind : 
 ^M^''''*'^*"    ^^^  '^^^'^  ^^^^^  ^^^^y  ^^^  purpofely  fct  down  agamll  the  Neftorian  he- 
 refie  and  that  witliout  doubt  after  the  time  of  the  Ephcfinc  couccll 
 when  tliac  name  oiT^eipara  was  firft  publikely  auouched  to  the 
 Churches  vfe,  wliich  was  holden  about  ;o*  ycares  after  Bafts  time^. 
 
of  Images.  12  J I 
 
 Yea  and  it  was  yet  long  after  that  alfo  before  thefe  words  were 
 wricccn,inaJmuch  as  the  re  IS  affirmed  the  worfhipping  ot  images, 
 whereas  there  is  no  example  of  the  worHiipping  of  images  tnea 
 to  bee  found  in  any  Cliurch  tliroughout  the  whole  world.  Some 
 otlicr  of  the  Fathers  hee  handleth  in  the  fame  fort,  citmg  them  all 
 cither  falily  or  impertinently,  whileft  either  hee  imputethtothcm 
 that  which  they  neucr  wrote  j  or  impudently  forceth  to  the  gracing 
 of  the  worfhipping  of  images,  that  wiiich  they  (pake  onely  of  the 
 hiftoricall  and  ciuill  vfe.  Yet  vpon  thefe  filly  grounds  the  Councell 
 proceedeth ,  and  they  profelTe  their  belcefe  to  bee  p  Acccrdtngtothe  pc^njtsnt.mMis 
 ten§Hrof^tirMniletters^erfeUy  rpoYlhiffingimagesS2\^  Eltoi  Cre-  [Z'T^TrZT 
 ten^s,  and  I  pronounce  afi4th<mA  t0  them  th^tfrofeffe  etherwifc :  yea  &'.'»>Jf*fi*'>th»' 
 ^  1  recetHe»emhrace andh*no$trthemi  fmb  Stauratius  the  Bifliop  of  J^'^/a2{7/^ 
 Chalccdon,4rf^<r/»g//><r  earnffi  ff  mj  fa/uatw/ ,  andlaccttrfe  them  '<i'r>buMi  chrijn 
 that  thinke  Qtherrvtje .    See  here  the  worthy  companie  diM/Bifhops  ^E',J,':fni*aitM 
 learned  menjmuchrefpeding  what  the  grounds  and  proofcs  were  "/"^-'"•j'"*'*^* 
 that  they  would  conclude  vpon .    I  n  the  third  action  after  tiic  re-  «;  -«4ffc,w-f.t#. 
 cciuing  of  feme  other  penitents ,  they  readc  the  communicatorie  ^,^r'an!'i7i''i7r 
 letters  of  Thdrdftus,  lately  before  chofen  Patrarch  of  Conftanti-  6  h,n,r,'viimt 
 nople,to  the  Patriarchs  and  Bifhops  of  Antiochand  Hierufalcm,  Zl^^^.ZZumfliL 
 and  their  anfwers  to  hiifi  ,  wlierein  they  fignifie  their  confent  utntaMMkm*' 
 to  the  worfhipping  of  images.  For  proofe  they  care  not}  it  is  e-  "^** 
 nough  to  fay  they  profeflc  it,  and  the  reft  of  that  a6l  is  nothing 
 but  voyccs  of  approbation  of  that  which  they  fay  .     In  the  fourth 
 aftion  they  fall  roundly  to  their  buflneflc,  and  bring  foorthtl-cir 
 proofcs,  fuch  as  they  haue  ,and  happie  is  hee  that  can  bring  f cor:  h 
 a  place  that  but  Ipeaketh  of  an  image  j  that  is  argument  good  c- 
 nough  for  the  worlhipping  of  them .     Firft  bccaule  liicy  would 
 haueitknownc  that  they  had  a  Bible  amongft  them,  they  bring 
 it  foorth  ,  and  tlicre  they  rcade  fbme  few  places  out  of  Exo- 
 dus, Numbers  and  Ezcchicl  concerning  the  making  of  Chc- 
 rubims,   to  which  they  addc  the  place  to  the  Hcbrcwcs  men- 
 tioning "^    thi  Cheruhims  of  glorie  cucrjhAdowing  th.' mrcie-fe^te    ,,  j^    _ 
 Hereupon  Th-r^fjus  giucth  this  worthie  oblcruation,  *  Let  vs  r  ^,..«-..Wfi*# 
 market  th^-t  hecduje  the  eld  Teftum(nt  hud  dtuine  fgy^es,  the  new  hath  "^'/'"j^  j'L. 
 frcmthi'KCe  ttiken  the  Cheruhtms cf ghrie  cfuerir.g  the  mercie-fente:  fur^Jx-i-Mwri 
 the  whole  .Jynod  anfwering,  Veite  right  ^  ft  the  trtahts  indeed,  t^i^/ltwrl' 
 
 irdtaUprtfiii4t$rimf.SdnB*  Syntdm  dixit,  T^tSi  dtmint,  "t  tji  verittu. 
 
 liii  S  A 
 
nil  Ofjmnges, 
 
 A  coaipanie  ofrer)'' wife  men,  that  could  not  fee  that  the  nevr  Te* 
 
 ftanienc  no  otberwifefpeakcth  of  the  Cherubims  then  as  of  a  mat^ 
 
 ter  pertaining  to  the  oli,  and  therefore  what  fhould  hence  bcga- 
 
 ,  .      thered  for  auouchins  images  in  the  newf  Tharafins  aocth  yet  tur- 
 
 tttrahahMttchf    thet,'^  IftheeldleJtamenthadCberubtnscoHermg  ths  mercte-jeatet 
 
 rt^im  »i>Hmbra!iA  ^^  ^//^  ypiHijuue  theimxoe  ofChrifi  and  his  ho'y  mother, and  the  Samts 
 
 ties  qutqM  imAi;,.  to  oHcrPjAdow  oHr  alt  ATS,  What  IS  a  gcnclc  man  but  his  plea(ure?/fV 
 
 mtsitfHChrm  ct      yy ^^^^ .  ^jj J  jj  jj  j^q^  ^  (^q^.  rggfon  tiwc  bccaufc  Mfffes  let  vp  two 
 
 f4na»rumj,h*hf  CheruDiais  in  the  tabernacle  out  or  all  mens  light  laueLliclugh 
 
 ^STru!"^'"^'"^"  Prierts  once  a  yeare ,  and  which  wee  do  not  find  that  euer  any  man 
 
 did  worlliip,  therefore  wee  Oiould  let  vp  the  images  of  Chriit  and 
 
 of  dead  men  for  all  men  to  looke  vpon,  and  that  they  may  fall 
 
 downe  before  them  and  worfhip  them?  They  are  Ibone  weary  of 
 
 Scriptures,and  to  the  Fathers  they  goj  they  bring  out  of  Chryfojiom 
 
 that  the  people  much  delighted  and  affeftcd  to  haue  the  pidure  of 
 
 ^tf/<rf<«/;andthathehimrclfe  was  greatly  in  louc  withapid^urc 
 
 dcfcribingan  Angell  deftroyingan  armie  of  barbarous  people: 
 
 they  allcdgc  that  Gregory  Nyl^ene  and  Cyrilli^y  that  they  had  fccnc 
 
 exquifitcpi6liires  of  Air^iham  offering  vp  his  fonne  ifftdc :  that 
 
 Gregory  NaJuUnK^tne'mctxt^JM:  verfesletteth  foorth,  that  a  harlot 
 
 being  by  ayong  man  wonne  to  come  vnto  him  for  pra6lifc  of  fil" 
 
 thy  luft,  comming  to  the  doore  and  feeing  the  picture  of  Volemcrt" 
 
 the  Philolbphcr,went  backe  as  it  were  afhamcd,  and  left  that  filthi- 
 
 ncde  undone: that  ^nti^aur  the  Bifhopof  Boftriamakethmcn 
 
 tion  that  the  woman  cured  of  the  iflUe  of  bloud  fet  vp  an  image  of 
 
 ^  .    Chrift;thatv^fl^r«;^xmentioneth  an  image  dcrcribina  the  fufferinff 
 
 iwyr<:i.«f,^^,ot  Eupbemu- the  martyr:  all  which  being  admitted  for  true,  yet 
 
 liS^r/'fintHr  ^^^^  ^*  ^^^^^  herein  for  the  worfhipping  of  images?  I  may  not  here 
 
 rAc'r4t,mtij^inei&   omit  the  colIe6tionof  T/j^i^^'ySIw/  the  BTuhop  of  Amorium,  which 
 
 E^;;;;j^";2';^  lie  offcreth  to  the  Councell  after  the  allegation  ofaUthcfc  things: 
 
 i»rHmater*i<bnt  "  Ths holy ^pojilc thnsteachcth  vsjUxth  Kc^fVhatfoeuer  thtngt  were 
 
 IfJ^V-inmi^j'.''^^*^^^" ^^f°^^ y  "tverewrittenprottr  tenrnmg\  therfore facred images 
 
 fitm  erigmtur  &  And pi^fiVes  hoth  offoltdt  worke  0"  drarvne  in  cthurs^arefet  vpfer  our 
 
 ^t'iit4*con}!r^m!!, ""  ledrMftgy  z,cale,  and  figure  t  that  wee  iwingitl^  vnto  them  mayyeeldthe 
 
 id,»  cerumen      Hj^  ^bt  with  Qcdythat  he  may  place  vi  in  th  tfame  fiate  and  portion 
 
 IJL,^^^"'    '  wherein  they  haue  bene^  and  makevsfelkw-heiresofhis  heauenly- 
 
 kvigdtme*  Was  not  here  a  man  of  a  quickc  nofe  and  a  very  fharpc 
 
 Centiithat  could  fiQcU  Images  in  thofe  words  of  the  Apoftle?  yea 
 
of  images,  ,25^ 
 
 hec  wrould  haue  vj  alfo  hke  to  th^  images  (  for  To  Iiis  woordcs  found  J 
 that  To  ic  may  be  verified  of  vs  winch  "die  Prophet  faith,  «  7  hty  that 
 nutke  them  are  like  vntothenti  itftdfo  are  all  they  that  putte  their  trufi  *^^'^^^ 
 inthftff.  Well,  from  thence  they  go  to  miracles,  that  in  Caefarca 
 Palcltina  the  reliques  of  </i;;4/?rf/JWj  being  to  bee  brought  thither,  a 
 ccrtaine  woman  denied  beforehand  to  woriTiip  them«  She  is  there- 
 upon llricken  in  her  loines  with  intoUerablc  torture  and  paine,  fo 
 continuing  for  the  (pace  of  fourc  dayes,  Which  being  ended,  in  the 
 cucningv<^;7*^<i/J;!^/ftandethby  hcr,willcth  her  to  goc  to  the  church 
 &  there  to  beg  of  him  to  make  intcrceflion  for  her  that  ftic  might  be 
 made  whole.  As  flic  came  ncarc  to  the  church,bchoIding  the  image 
 ci<^nafaJiHSy  flieecaft-herlelfedownc  before  it,and  with  great  la- 
 mentaticn  and  teares  pacified  the  Martyr,  andlhaightwaycsrofc 
 vp  whole  and  found.  If  this  bee  not  true,the  deuiU  is  a  verie  knauc 
 and  as  little  to  be  truftcd  now  as  cuer  he  was.  The  next  is  reported 
 vnder  the  name  oiA:hanafms^  albeit  it  is  Horied  by  Sigekcrt,  as  be- 
 fore 1  haue  noted,  as  a  thing  done  foure  hundred  yeares  after  the 
 dci!:\\oiAthanaJius,  Butthcfc  men  were  their  craftsmaftcrs,  they 
 knewe  well  that  great  hes  arenoteafily  belccuedbutvponthe  cre- 
 ditc  of  great  names.  A  lew  forfooth  in  Bcryth  hired  a  houfe  where 
 a  Chrillian  had  dwelt,  who  after  he  had  bene  there  abiding,  vpon  a 
 time  inuited  certainc  other  lewes  hi^ountriinen  todinnerras  they 
 face  at  table,cne  of  themlifrmg  vp  his  eyes  (pied  there  an  image  of 
 Ghriftrawondcrfull  matter,  that  the  good  man  of  the  houfe  all  this 
 while  could  neucr  fee  it.  Well,theyraileat  himforhauingfuchan 
 Image,  theycomplaincofhimto  their  Elders  and  cliiefePricftcs, 
 they  excommunicate  him,  they  take  the  Image  from  thence :  they 
 remember  what  villanie  and  delprght  their  fathci-s  hadde  done  to 
 Chrill,  and  the  like  they  doe  to  the  image :  at  length  they  caiifc  one 
 to  thrurt  it  m  tlic  fide  with  a  focare  and  forthwith  llreamcs  of  bluiid 
 and  water  illucd  out,  infbmucn  that  a  whole  pailc  or  watcrpot  was 
 filled  with  it,  and  therewith  all  manner  of  fickcpcrlbns  tiiac  cimc 
 tliitl'.er  were  cured,  foas  thattlic  Icweshercac  were  greatly  ama* 
 2cd,  and  hereby  conucrtcd.  Aftcrwardcs  the  Biihopof  the  place 
 beeiug  greatly  in  doubt  what  to  doe  with  all  tins  bloud  and  water, 
 at  length  tookc  diueisghffebottels  and  lent  poVticns  thereof  a- 
 bout  the  worldc  into  Afia.  Europe  and  Africa  :  oncly  it  Icemcth 
 there  was  forac  default  in  the  mcflccgcrf,  of  wlioajc  there  haih 
 
 Iiii  4.  bene 
 
Y  j.Thefl"  I . 
 
 1254  Of  Images. 
 
 bccnc  no  ncwes  vntill  this  day,  by  rca(bn  whereof  wee  reade  not  of 
 anyproceflionsorfolemnities  vfcdabroadc  for  the  rccciuing  and 
 cntcrcaining  oftliis  wooden  blood,   nor  any  miracles  done  by  it 
 in  any  of  thole  places  to  which  ic  was  fcnt,  otlicrwil'e  wee  fliouldc 
 wonder  thdC  ic  llieuU  bee  dried  vp  and  no  ncwcs  now  to  bee  heard 
 of  it.  Mi»y  wee  not  fay  of  them  cha"  rtceiued  thefc  monftrous  iables, 
 tiiat  y  God  h^ddefent  themjlrong  delnfitn  that  they  (honld  he  Iceue  las  ? 
 But  hccre  Thrirafim  very  vnwarily  cooke  a  courlp  to  marrc  tlic  mi- 
 racle-nurkct,  and  did  enough  to  put  his  fcllowcs  from  the  telling 
 of  many  wonders  of  their  imageSjbut  that  they  iiad  good  ftomackcs 
 ^Sti  5<»-/?"4«     ^,j^^  jjQj.  eafily  ouercomc  with  any  quaume.'^  %ome  wan  will  jay  yidXih 
 Jkllm'mJaZua  hz^  whj/tf'e  itomracles  dott!  by  OHr  Images   ?  TowhQtnletvsaHfwcr 
 n,^mt^^yn,bAt  ^  ^^  h ths^ffiJiU^  A^irMles  are '/lotfor them th tt hsUefic,  bntforthtm 
 ftni>tafit(uv,a  thit  a'^eh  vnbeleefe,  Thtj  who  thus  handled  th^t  tmagey  were  infideles, 
 'iiiflcdaZtTc  ^**'^  therefore aftgne  "was  giaen  them  of  God  by  the  image.    Thjirafius 
 dentibMddt^tfmt,  knew  well  enough  that  there  were  no  miracles  done  by  their  Ima- 
 dZcvil'j^Zt  gcsj  but  yet  this  could  not  (lop  the  mouches  of  them  that  came  thi- 
 HiMurnqni  ima-  thcr  prepared  to  tell  lies.  Therefore  anone  out  they  come  with  fuch 
 rril/iX^'gl' other  like  talcs  of  bloud  ifluing  out  of  the  Images  and  rehques  of 
 dtc*mf»ft£nitmii.  ]vlartyrs,   of  a  man  molefted  and  vexed  by  the  deuill,  with  whom 
 ^ftrt^tnem'^**  thedcuiU  Conditioned  totroublc  him  no  more,  (b  that  hec  would 
 giue  ouer  worlhipping  the  iii^ge  of  our  Ladie  :  of  a  man  cured  of 
 ,  ^  a  fiftula  in  his  thigh  by  praying  to  the  Images  of  Csfmds  and  Drf- 
 
 mianusy  the  fame  Saints  commmg  to  him  that  night  and  our  Ladie 
 m  the  middeft,  faying  to  them,  See:  here  is  th:  man^  helpe  himforth* 
 •with*,  of  another  who  hauingdhe  piftures  oiCofmasV^di  DAmianus 
 in  waxc,  could  therewith  cure  the  tooth-ach  or  anie  other  payncs : 
 of  another  who  beeing  fodainly  taken  with  an  extreame  fickencfie 
 and  painc,  applied  to  the  place  where  he  was  pained  the  image  of 
 Chrill,  and  was  by  and  by  rellored :  of  a  Goldfmich,  who  at  tlic  re- 
 queft  oiNeanias  made  a  crollc,  vppOTi  which  when  it  was  let  vppc, 
 there  became  miraculoully  wrought  three  piftures,  and  ouer  them 
 three  names  written  in  Hebrcwe,  Emmmneliti  the  middeft,  and 
 onthetwondesc^ir^4f/andC?<ii^riif/  :  of  a  man  troubled  with  a 
 croell  fore,  who  being  brought  into  the  Church  and  fet  vnder  the 
 image  of  Ghrift,  there  dropped  thence  a  deaw  into  his  fbre,wherc- 
 with  hee  was  healed  forthwith  :  of  an  image  of  our  Ladie  in  Zozo- 
 polis,  from  the  handc  whereof  dropped  oyntmentcs  for  the  curing 
 
 of 
 
of  Images.  j  2  j  ^ 
 
 ofdifcafcs.  Thus  there  were  prcfcnt  there  that  kncwcmorc  then 
 7 hara^uf  did  :  heckncwc  no  miracles  done  by  Images  but  oncly 
 to  Infidels,  but  they  kuewc  thcin  very  common  co  Ciiriltians  alio. 
 Amidltthcfe  and  many  other  fuch  groffe  tooleries,  thev  allcidgc 
 feme  names  of  the  auncient  Fatiiers,  cither  countertciti  y,  as  thai  of 
 S^//mcntionedbeforebyw^<^ri^,  orimpertincntly,  'sisoi^jtha- 
 rt^/uis  2nd  If^l/i/  ipcikin^  of  Images  ciuiIJy  and  liyiloncally  vied, 
 but  not  laying  a  wordc  tor  their  worfhipping  of  images.  Ofa  lat- 
 ter generation  Lhey  bring  firft  LcontmsSi  Biihop  of  Naples,  who 
 they  lay  was  about  the  time  cf  UHaurictf4s  the  Empcrour,  but 
 they  fay  it  vntruoly,  as  appcarcth  for  tliat  iiec  is  lb  prrgnant  for  I^ 
 mage-vvoriliippe,  which  by  Grrgcrh  CJ^<r^>7«/ uasin  thetimeof 
 C^^«r/fi«j-focxprclly  coiuradiited.  This  Leontitts  to  feruciiis 
 turnc,  openly  fairificth  and  belyeth  the  Scriptures,  affirming  that 
 .Jo/i^wy^  in  the  building  of  the  Temple  let  vppe  in  it  the  Images  of 
 men,  and  that  £^c7;;<r/in  the  patternc  that  wasgiuen  himfor  re- 
 edifying  tlwr  lame,  was  hkcvvilc  willed  lo  to  doe,  which  appenreth 
 by  the  text  it  fclfc  to  bee  altogether  vntruc.  There  was  piftures  \ 
 ofChcrubims,  and  Palme  trees,  and  Lions,  andBuls,  and  flowers 
 for  ornament  of  the  workes,as  before  was  faid,  but  neuer  was  there 
 in  the  Temple  fccne  the  Image  of  a  mannc,  fauc  wiiat  by  I  dolatcrs 
 was  brought  in«  The  reft  ot  his  difcourfc  feructh  to  flie w  the  lew, 
 in  what  manner  and  meaning  they  worfhipped  images,  beeforc 
 hce  hath  fhewed  him  that  it  is  lawful!  to  worfliip  them  at  all.  They 
 bring  further  the  woordes  of  one  ^naflafius^  putting  a  difference 
 bectwixt  Adoration  and  Utria^  making  the  former  common  to 
 mennc  and  Angels,  the  other  pccuhar  to  G  O  D  onely  :  but  yet 
 not  affirming  anie  thing  of  either  of  them  to  beelong  to  Images. 
 Tofupplie  that,  they  bring  an  Epiftlc  ciGregorie  the  thirde  to 
 Gcrmnms,  who  feme  threcfcore  ycares  before  hadde  beenc  Patri- 
 arch of  Conftantinople,  and  was  condemned  in  the  former  Coun- 
 cell  there  holden,  and  three  Epiftles  of  the  lame  Gtrmanns  him- 
 fclfe,  all  by  the  like  argUmcntcs  and  with  the  fame  Sophiftrie 
 handling  this  caulc  of  Images,  and  vnder  pretence  of  vfingthem 
 for  admonition  and  remembrance,  inferring  tlie  worlliipof  thcui  ^ 
 Which  done,  vpon  thefc  goodly  groundes  they  come  for  conclu- 
 fionofthatfcflion  to  pronounce  their  anatliemarilmcs  againft  aU. 
 
 ^hcm  that  denic  Inuges  to  be  worihippcd. 
 
 la 
 
12^6  oflmAges, 
 
 In  the  fift  fcffjon  they  follow  the  fame  courfe.  Firft  they  bringin 
 authorities  nothing  to  the  purpofc,  zso^  Cihi/,  noting  it  as  an  im« 
 piecic  in  l^al>Hchodoftof0r  that  hee  tooke  away  the  Chcrabims  out  of 
 the  temple  of  Icrufale,and  oiSimetn  the  Eremit,complainingtothe 
 Eaipcror /«/?/««/ the  yongcr  concerning  the  j*araantans  fpoiling  a 
 Church,  and  with  indignitie  defacing  the  Images  that  were  found 
 in  it,  whicli,  what  doc  they  appcrtame  to  the  worfhipping  of  Ima- 
 ges ?  Then  tiiey  bringm  tcftimonics  of  no  authoritie,  the  parties 
 being  of  latter  time  and  intcrefted  in  this  quarrell,  as  of  one  lohn 
 Biftiop  ofTheflalonica,  taking  vpon  himtofatisfieaPagan,  and 
 of  LeontiHS  before [fpoken  of  anlwering  the  lew  coneerning  the 
 meaning  of  their  worfhipping  of  Images,  without  any  proote  that 
 it  is  lawfull  fo  to  doc.  Indcedc  plaine  it  is  that  the  worfhipping  of  I- 
 mages  was  afcandalland  barre  both  to  thcjPagans  and  levvcs  to  hin 
 dcr  them  from  admitting  the  Chriftian  faith.  They  could  not  dif. 
 fwadetheidolatrie  of  the  Pagans,  beecaufe  they  themfelues  chan- 
 ging tlie  perfons  did  the  like.  They  could  not  perfwade  the  le  wes 
 ofthe  truth  of  Chriftian  religion,  beecaufe  they  knewe  well  that  to 
 worihippe  an  image  is  a  thing  condemned  by  Gods  commaunde- 
 ment.  But  from  tlicnce  they  proceed  to  calumniate  them  that  im- 
 pugned images,  firft  for  citing  Apocryphal  writings,as  the  lournals 
 iff  the  ^poHles,  and  of  menne  vnfou  nd  in  the  faith,as  £«/r^/«/;and 
 fccondly  for  taking  part  with  euil  dilpofed  men,  as  Xtnaiaa  and  Sc 
 uerHs^  asif  it  (hould  bee  any  hinderance  to  the  truth  that  fomctimes 
 vpon  occalioneuill  men  bcecome  defenders  thereof  :  and  thirdly 
 for  defacing  fuch  bookcs  as  hadde  bene  not  longbceforc  written  for 
 defence  cf  luch  idolatrie,  wherein  whatfbeuer  they  did,  they  did  ic 
 hy  iuft  grieuance  and  caudon  againft  tlieincrcale  and  growth  of 
 this  abhominaiion.  Nowe  this  beeing  but  a  Imiftcr  and  indircft 
 courfe,  backe  they  goe  againc  to  their  trumpc,  that  is,  to  miracles, 
 and  as  if  it  had  bccnc  lome  perRime  to  fwceten  the  roome,  they  tell 
 againe  the  tale  of  the  dcuili  promifing  noc  to  trouble  a  manne  itlicc 
 wouldforbcare  to  vvorOiippt  the  imi^.ge of  our  Ladic :  another  ofa 
 woman  who  being,  greatly  gneued  atthe  cL,irge$  that  ilic  liad  bcche 
 at  in  the  digging  ofa  well  and  could  get  no  warer,  fawe  one  ccmc 
 to  her  in  her  iiccpc,  who  willed  her  to  get  the  image  of  one  Jheodo- 
 /wan  Abbot,  whic?il:eing  letdowne  into  the  well,  the  water  flo- 
 wed abuadandy ;  aiu  .l.erofanfireiiute,    whobccingfometimes 
 
of  Images,  1237 
 
 to  goc  from  his  cauc,  would  pray  to  the  image  of  our  Ladic  tliat  his 
 candle  might  co.ntinuc  burning  till  his  commmgagainc,  and  that 
 going  fomctimes  for  tw9  or  three  moncths,  fomctimcsforfiueor 
 i\\<  nioncths,  he  found  it  burning  in  tlic  fame  fore  as  he  lett  it.  No 
 inaruell  ifchcy  could  fcant  hold  ac  the  hearing  of  thclc  ftories,  and 
 therefore  they  hereupon  fall  to  curling  them  that  condemned  the 
 worlhipping  of  images,  and  fo  an  end  tor  that  time,  rhc  fixt  a6^ion 
 was  tl]c  reading  ot  an  anfwer  formally  penned  againll  the  a6hs  o£ 
 "tlic former  Councellof  Conilantincplc  againft  Images,  tlieexa^ 
 mination  whcrcot,  becaafe  it  would  be  too  long,  I  Icauc  t  o  the  Rea- 
 der, though  w  hat  It  IS  may  well  bee  efteemed  by  their  proceedings 
 Iiitherto.  I'he  Icucnch  felTion  which  is  the  laft^containcth  the  ^^'' 
 nodicall  definition  of  the  Councell  for  Images  to  bee  worfliippcd, 
 and  their  fubfcripiions  thereto,  with  their  certificate  tlicrcof  to 
 thcEmpcrourCo«/?/;»riA;^'and  his  mother /r<r«tf  die  Empcrefle,  as 
 alfo  the  Bifhops  ot  all  Churches.  Thus  thou  hail  ( gentle  Reader  ) 
 a  bnefe  of  the  comedie  of  M,  Bi[hcps  learned  Councell,  though  I 
 confelTe  I  am  farre  from  adding  ir,  to  caufe  thee  that  mirth  that  the 
 reading  of  the  Councell  it  felt  e  would  doe.  Their  fpeechcs  arc  fo  ri-. 
 diculous/o  vnfauGury,fo  voidc  of  uU  Chriftian  grauitie  and  vndcr* 
 ftauding,  as  chat  thou  wouldeil  think  they  al  fpakc  but  in  a  dreame, 
 or  as  beeing  leant  Ibber  to  aduife  of  that  they  lay,  Abeit  there  arc 
 two  thingcs  which  I  wifh  thee  therein  obfcruc  ;  firft  that  they  ap- 
 prooue  no  other  I  mages  but  oncly  of  Chrifte  incarnate  and  of  the 
 Saints,and  do  wholy  condemne  the  making  of  any  images  of  God; 
 as  appcarcth  by  the  epiftlcs  o^GermAnus,  by  the  Ipeec  lies  of  Lecn- 
 //*/ again (t  die  lew,  of /<j^«  Bifhop  of  Thcflalonica  againft  die  Pa- 
 gan, oiCoti^A'-tine  the  Dcacon,the  cuFlos  retuhrum^  of  the  Church 
 ofConftantmoplem  the  fourth  and  fifta6lions.  The  fecondisdiac 
 they  wholy  denie  to  images  the  worfliip  ofJatrid,  which  they  tcnne 
 the  vvcriliippc  proper  to  God  onely,  as  appearcdi  by  rhc  cpiftle  ot 
 Thrirafitts  to  CttiJiamnc^nA  Irene  inthcfeucnth  ^Ci.ln  both  vvhitli 
 points  the  church  of  Rome  hadi  gone  beyond  diem,  not  doubting 
 to  make  images  of  God  the  Father  in  the  likenefle  of  an  old  manne, 
 as  M.  Bijhop  hath  beefore  acknowledged,  and  of  the  holy  Gliofi 
 in  the  forme  of  a  Doue,and  by  die  common  iudgcmcnt  of  her  Di- 
 uincs  hauing  affirmed  that  the  vvor/liippc  oUitrta  is  to  bee  aiucn  to 
 the  image  otChnftc  and  his  crofTc,  asludibeenc  bccforcilicwcd. 
 
12  3S  OflmAgei. 
 
 and  by  pra£lifc  yceWcd  nolclTcto  the  Images  of  all  the  Saintcs- 
 Thus  haue  they  exceeded  the  meafurc  of  the  idolatrie  there  de^ 
 creed,  and  neuer  ceafed  till  the  fuperftitions  of  the  people  had  in  • 
 i\»in.HoHtA.  manner  fully  matched  all  the  abhomination  oi  Pagan  and  hea 
 jTxsZl'Lt^  then  men.  The  Councell  being  ended,  a  copie  thereof  was  fent  to 
 Frtincortim  m.fit  (^harles  the  great,who  at  that  time  wis  king  of  France,  Hce  feauing 
 iTBn!l7J^^%  rcceiued  it,  lent  it  ouer  into  this  land  to  haue  the  iudgcment  of  the 
 kcsnfi^ntimpou  CH  utch  hcrc  concerning  the  matter  of  it,  What  followed,  let  it  ap- 
 ull(hmir,Tll'''  pearebythe  narration  of  our  old  Englilh  hiftonan /io^^r  Beuedon 
 Urjm^itAxncmHf  recttcd  aI/o  by  Mathew oi\]\f<:^vcim'&.tT,  *  'Inthejeare 792,  Charles 
 tUic'tMrart'Ircf,  the ktfj£ ofFrmQefent afynodicall botks *Pfc 'Brittaine^rvhich hddbeem 
 mbMt»r:m<ix,v,'t  dtreciedtohimfrom  ConfiantinopU.  inwhichbooke(alasferrvoe)manj 
 Orient aiijtm  d,ifs  thtHgesKvercfoHfid  ittConHefitent  And  cotttrarjtothe  trHejatth,  jpectaUjf 
 \TiZl7cctlri  fortbAtkytheagreemgafferthnofalmonalUheEafierne'Doaorsy  be-^ 
 vd  19  empiiHs  E  ing  no  iejfe  then  three  hnndrcd'BiJhops  #r  more, it  ypus  decreed  that  ima* 
 'I'iffeZZZ  g'' *#^ ^0  ^^'  yorjhipped,  jvhich  thingthe  CharchtfGodholdethal' 
 firmatttTufuerit,  together  accurfedt  ylgam^  which  Mb  whs  Tvrote  an  EfiJile^Tvo/ider* 
 Tbn",'^'7oilZn,.  fH% fortified  by  authgrifievfholjScrtptHres^  and  in  the  name  ef.  our  Bi- 
 to  EccUfia  Dei  fliif^s  and  Nobici  CAri»d^e  frnteyvith  the  booke  to  the  king  of  France, 
 '^nZ^'ipfi'^AZ  By- thi«W^c  lee  what creditc  ^.^tlA(?//Nicene Councell hadde  with 
 7!iuepiiioUmcx    thcauflcicnt Cliurchofthis landc^  and  rhat  hce dooth  butplay  the 
 
 suthtrttdttdiHina  „'  t  -       i        i  it  r     i  •    ii  •         , 
 
 THmfcriftur^mm  SycophaHts  parte  m  that  hee  goeth  about  nowe  lo  highly  to  com- 
 7!^-i'i!!^^^""'*  "^^d  the  fame  vnto  vs,  contrary  to  (o  notable  a  iudgcment  of  our 
 etdcm ubrtexpcf  forcfathcrs  and  aunccfters  io  long  ago,yca  wee  fee  how  impudently 
 ■£-Pmc'f*C!ir'  they  lie,  in  i^yingthat  our  forefathers  from  the  beeginningwereof 
 fir»rumrtgiF^,»t,  thc fame rcligionthat  tlic  Church  of  Romcisofnovv.Butthatvvas 
 ZZtll^i^f'JfZ,  "ot  a'l  that  Charles  did :  for  he  caufed  alio  a  Councell  to  bee  ailem- 
 vf^ejimonajierttn-  blcd  at  Franckfotd  in  Gcrmanie  ofthe  BiHiops  oi^  l:.iIy,France  and 
 bTibb.i'-rfperg.  Gcrmanie,  who  with  common  voyce  condemned  that  Nicenc 
 chrinMnntjc):,  Counccll,  and  plaincty  dccUrcd  that  the  fcnrencc  thereof  for  wor- 
 A^%7-l!itZ.^l^  ihipping  of  images  was  contrary  to  thc  vvoordc  of  Uod.  ^bboi  Vr- 
 in  C0nfi*ntiaop,u  jpgjrgg^jli  fpeaking  of  this  Franckford  Councell,  hauing  ihevved 
 *r,"ne&*c^nfl!inu.  that  thcrcm  the  hercfic  oi Felix  was  condemned,  who  helde that 
 m*f!i,»fU4jiptim*  Chrifte  was  but  by  adoption  the  Sonne  of  Q  O  D,  addsth  further, 
 ■$ffisapfcUat»eji  ^  The%ynci^lfo  rfhtchafevfjcaresbcefcreyvasAJfcTnbledAtCoKfian' 
 ■ot»ecfepti»:a  nee  f;^,-p/ff  r  fot  there  it  was  firfl  beguttj  'under  Irene  and  Con  ft mtin: -and 
 ^HofiiuperHacii*  pytheracdUdtb! Pc'dtnth^nndfinvmHerjmor generallCoHncell^  reas 
 ^*nrn,b,u  .bd,>s  f,j  ^^^^^  aUreie^id  as  vojd^:^  that  it  Jhof:ld  neither  be  called  the  feuenth 
 
 n6r 
 
of  Images,  j.,^ 
 
 nor  dny  thwg  elje.  So  faith  Regino  alfo  concerning tlic  fame  counccll 
 
 «  Thef^lfe^yr.odofthe  Greekeswhich  they  had  C4uJedforihe  roorfjiio^  «  ar»y.X'V'<-. 
 
 ftng  of  Images^  tvoj  reteEied  by  the  Btfhops  there.  The  afts  of  this  coun-  JL^"'";3i** 
 
 cell  were  pubhfhcd  m  a  bookc  vnder  the  name  oiCh.irUs  imiilclfc  G'rV,i^m^4m 
 
 as  hath  bene  before  faid,  and  a  copy  thereof  was  /cnt  to  ^idnan  ihl^^^LT'-t^t'^* 
 
 Billiopoi:  Ronic.who  to  the  Nicenc  coucell  had  bin  one  ofthc  great ^"'"^*^'*'""'*^ 
 
 maiilcrs  for  the  vvorlhipping  of  Images.  Hee  poore  man  playing  the  '^' 
 
 parte  of  an  ^bhreniatory   taking  out  of  the  bookc  wJ»at  he  [ii\,  and 
 
 as  hce  hit,  takcth  vppon  iiim  to  write  an  anfwer  to  it,  fonie  parte 
 
 whereof  is  (till  to  be  Iccneadioyned  to  that'  NiceneCounccIJ,  but  *cc,:„ium.xt- 
 
 it  isfopinflillan  anfwer,  as  may  well  giue  vs  tovndcrfhnd  whans  tcZlViCi 
 
 to  bee  choughtofthe  whole  matter.  S;»r/w  the  Friar /awe  io  much 
 
 very  well,  but  he  handlbmely  to  colour  the  matter  faith ;  <^  fvhi/efl  '^  SHrw^.i.U' 
 
 ctrnmenlytf  the  vn.'ktlf nil  Reader  hee  may  fe  erne  not  fitly  enough  to  an-  dumvlTfJl  af 
 
 fvfcr  hts  adder  far  icsy  hee  as  it  were  heeing  about  a>:othcrm^.tttr  fcour-  'J!  *^'*'^i'^':' "' 
 
 t(th  them  not  My.    This  was  a  Friarly  dcuice,to  make  the  vnskilfull  I'a.ul'idJ^^ftV 
 elecuc  that  there  are  fome  deep  mylleries  in  Adrians  words  which  '^f,'//^  'ZV^* ' 
 cuer)'  man  cannot  fee,   whereas  any  wife  man  may  fee  that  his  an-  i'i'i^'l'i"^h^* 
 (wers  are  moft  putideand  fliamefuU,  and  verie  vnfitting  indcede,as 
 hee  faith,  to  thofe  things  which  he  would  feeme  to  anlwcr. There- 
 fore in  finecJ^.  Bi/hopj  defence  of  his  image-idolatne  is  fuch  as  can 
 giue  no  wife  man  any  luft  fatisfa6^on  for  the  approujngot  it, 
 
 ToDcnor^tJhop, 
 
 Thus  iJM3ifhop ,  I  liaue  taken  paines  to  giue  the  Reader  a  tafi  of 
 the  marroWy  and  a  feeling  Qi  the  pith  of  your  mary  Urge  volumes. 
 Wherein  if  my  opinion  deceiue  mec  not,  hce  will  rindc  bv  raft  (o 
 little  fweetnes,and  by  feeling  lo  little  llrength,  as  that  hee  will  take 
 you  cither  for  a  filly  and  iniudicious  man,whoare  your  fclfc  abu/cd  - 
 or  forawilfuU  and  wicked  cofiner,  that  fecke  to  abulc  others  with 
 fucii  bafe  and  deceitfuil  Ihilfe.  To  touch  the  reputatio  of  your  ludgc 
 mcnt  and  learning,  I  know  fhould  be  as  the  hjndhng  ofa  (orc,vcry 
 orciuoustoyourklfc,  andoffcnfiuc  toycurfellowcsaid  fcduced 
 followers,  whom  you  haue  wonne  1  know  not  by  whar  meanci  lo 
 greatly  toadmirc  you.  Therefore  I  will  not  hecre  qucllion  vour 
 learning,  let  it  be  what  it  is  thought  to  be:  it  can  be  no  prcKidcc  to 
 the  truth,  oncly  I  exliort  you  to  fake  heed  that  you  bee  not  fouid 
 with  that  learning  that  you  hauc  to  fight  wilfully  agjiurt  God.  Yctt. 
 
 ittUCc 
 
1240  Oflmdges. 
 
 hauc  giucn  fhrcwd  tokens  in  fundry  places  of  your  bookc,ofa  very 
 malicious  and  wicked  heartc,  lomctimes  wittingly  and  purpofdy 
 calumniating  your  aduerfaric  by  faifc  imputations  of  laying  what 
 hcciaithnot,  fomctiracs  guilefully  concealing  for  your  ad  uantagc 
 many  things  which  he  doth  fayrdiflcmbling  allegations  and  autho- 
 rities which  you  could  not  anfwer,and  anlwcring  other  fome  with- 
 out euer  looking  what  the  authors-fay.     I  know  the  biindc  eatcth 
 many  a  fly,and  they  who  know  nothing  to  the  contrary  haue  taken 
 your  arguments  and  anfwersforpregnant  and  very  furc,  and  your 
 booke  hath  gone  for  a  great  oracle  amongft  them*    But  furely  hcc 
 chat  aduifedly  weigheth  the  courfc  and  manner  thereof,  will  cafily 
 imagine  that  in  very  many  places  you  hadde  one  within  you  ro  teil 
 you  tiiat  you  did  but  patch,  and  palter,  and fhift,  and  dc/pcratly 
 lliut  your  eyes  againlt  the  Ughtthat  moft  cleercly  fliincd  vnto  you  ^ 
 It  may  doubcleflc  be  faid  of  you  which  S.  ^Aufiin  confefTctJi  othim- 
 feifc  whilcrtheewas  intangled  with  the  herelie  of  the  Manichecj, 
 «  ^wufi  i*        '^^3t  yo^ '  dpfropte  the  things  rehkhyoft  haue  beenc  tauojjtfor  trtie^  nqt 
 w««t.  Mimehcwi  hecanJeyoH  ki^owy  but  hecaufejoH  yvi(h  them  ft  to  bee^  Beware  M.Bi"^ 
 f^^vi^c^mi    (^tf/'jof  doing  any  thing prefumptuoully  in  tliis  bchalfe.  Remember 
 ^cirtnt  miru  quL  {^ixi  that  laid ,  '^"  It  is  hdrd  for  thee  to  kjcke  a^ainfl  thefrkkes^  By  bca« 
 ^"LTckJmjid"  ting  your  felfc  againft  the  rocke,  you  doe  but  harme  your  felte :  the 
 wltl !%'*''"  ^*"  rocke  fhallneuer  be  remoued.  Giuegloric  toGodbyacknowlcd^ 
 !^fliln2.''"^*  gingthctruethof  God,  the  breath  whereof  hath  already  blownc 
 fA&sttA^.     downe  the  towers  of  Babel  :  tlie  found  whereof  as  of  the  Lordef 
 trumpet  hath  caft  downe  the  walles  of  Icricho,  and  there  is  a  curfc 
 ^     .  <?,„,    ^^'^d  vpon  him  that  buildcth  them  vp  agame.  8  // uthegUrj ofva^ 
 dtuUb.  VtJf'i*'  nitte^  as  S^  AHJUne  faith,  not  to  jeelk  to  any f tree  ef truth.    But  the 
 i  IV^utZSiH*  glory  of  vanity  is  but  vaine  gloryj  and  to  take  a  pride  in  being  con- 
 1  atitu  vmhm  vt-  ftant  or  rather  froward  in  errcur,   is^the  high  way  to  confufion  and 
 *^'^^''*  (hame.  YoumaythinkeittobeeablotofyourcreditebeeingaDo- 
 
 ^or  of  diuinitic  to  yccld  that  you  haue  bene  decciucd  all  this  while, 
 but  It  is  no  blot,  iM,  Bipjop,  to  confc  fl'e  that  degrees  and  learning 
 arc  no  priuiltdge  againft  errour.  You  hauc  beenc  contc  nt  though 
 with  fome  impeachment,  to  yeeld  to  the  lefuitcs,  but  ic  fhall  be  no 
 impeachment  to  you  to  yeeld  to  /<r/^/,whofe  name  you  with  others 
 by  your  Proflours  haue  told  vs  that  that  hyprocritall  venminc  doth 
 Angularly  abufe  to  the  cloaking  and  colouring  of  much  fall ehoodc 
 andvillany.  Take  experience  thereof  in  your  felfe.  VVhileftyou 
 
 haue 
 
of  Images,  I241 
 
 luiic  relied  vpon'3(r//^n»/»«r  the  chicfc  captaine  of  them,  )'ource 
 how  many  hcs  and  fallc  talcs  you  hauc  dcliucrcdvponliiswoordc, 
 both  generally  through  your  whole  bookc,  and  fpccially  in  your 
 Epiftic  to  the  king.  Will  you  be  any  longer  led  by  ihcm  who  thus 
 grolly  do  abufe  you?  Returnc  UT/.  Bifjopy  and  bee  a  meancs  for  o- 
 thcrs  to  returne  out  of  the  bondage  oi^the  man  offtnncy  >  cut  of  the  ^  MUefT*; 
 [nare  of  the  cieu'tll  ofrvhom  they  are  hoUtn  to  dee  his  will.  i"ubmit  your  » l.Tun.2. 
 itifc  to  that  truth  which  you  fee,  1  fay  you  fee,  that  you  are  not  able 
 to  refift.I  fpcake  not,I  confcflc,  as  vpon  any  opinion  or  hope  that  I 
 hauc  to  preuailc  witli  you.  I  know  a  dry  ftickc  ncuer  bendeth  till  it 
 breake,  andlfcareyouarc  more  dry  then  that  wee  may  lookc  for 
 any  bending  of  you.  I  pray  God  1  may  haue  occafion  to  fay  that 
 icwasbutafalfe  fcarc,  but  if  not,  yctthcfcv^oordesofmincfhall 
 fcruc  hereafter  for  witncfTe  betwixt  God  and  you,and  therefore  for 
 
 conclufion  I  fay  to  you  as  Cyprian  faid  to  FUrenttus:^  Tou  haue     ^  cyfntn  i*,^ 
 myvpritin^^  4ndlhaue  yours :  at  the  ddjefifidcement  tf'fi.gH^stu  -\ 
 
 kothpmhe  recited  before  the  trwunall  1^ .  m  i„  minq  L 
 
 »«*tf«fi       y 
 
 FINIS. 
 
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