A iust and temperate defence of the fiue books of ecclesiastical policie: written by M. Richard Hooker against an vncharitable letter of certain English Protestants (as they tearme themselues) crauing resolution, in some matters of doctrine, which seeme to ouerthrow the foundation of religion, and the Church amongst vs. Written by William Covel Doctor in Diuinitie, and published by authority. The contents whereof are in the page following.
         Covell, William, d. 1614?
      
       
         
           1603
        
      
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             A iust and temperate defence of the fiue books of ecclesiastical policie: written by M. Richard Hooker against an vncharitable letter of certain English Protestants (as they tearme themselues) crauing resolution, in some matters of doctrine, which seeme to ouerthrow the foundation of religion, and the Church amongst vs. Written by William Covel Doctor in Diuinitie, and published by authority. The contents whereof are in the page following.
             Covell, William, d. 1614?
          
           [8], 154 [i.e. 152] p.
           
             Printed by P. Short for Clement Knight, dwelling at the signe of the holy Lambe in Paules church-yard,
             At London :
             1603.
          
           
             A reply to: A Christian letter of certaine English protestants, unfained favourers of the present state of religion, authorised and professed in England: unto that reverend and learned man, Mr R. Hoo.
             The first leaf is blank except for signature-mark "A".
             P. 152 misnumbered 154.
             Variant: title omits "and published by authority".
             Reproduction of the original in the British Library.
          
        
      
    
     
       
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           Hooker, Richard, 1553 or 4-1600. -- Ecclesiastical polity -- Early works to 1800.
           Puritans -- Controversial literature -- Early works to 1800.
           Christian letter of certaine English protestants, unfained favourers of the present state of religion, authorised and professed in England: unto that reverend and learned man, Mr R. Hoo. -- Controversial literature -- Early works to 1800.
        
      
    
     
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           A
           IVST
           AND
           TEMPERATE
           DEFENCE
           OF
           THE
           FIVE
           BOOKS
           OF
           ECCLESIASTICAL
           POLICIE
           :
           WRITTEN
           BY
           M.
           RICHARD
           HOOKER
           :
        
         
           Against
           an
           vncharitable
           Letter
           of
           certain
           English
           Protestants
           (
           as
           they
           tearme
           themselues
           )
           crauing
           resolution
           ,
           in
           some
           matters
           of
           doctrine
           ,
           which
           seeme
           to
           ouerthrow
           the
           foundation
           of
           religion
           ,
           and
           the
           Church
           amongst
           vs.
           
        
         
           Written
           by
           
             WILLIAM
             COVEL
          
           Doctor
           in
           Diuinitie
           ,
           and
           published
           by
           authority
           .
        
         
           The
           contents
           whereof
           are
           in
           the
           page
           following
           .
        
         
           
             Psalm
             .
             112.6
             .
          
           
             The
             righteous
             shall
             be
             had
             in
             an
             euerlasting
             remembrance
             .
          
        
         
           At
           LONDON
           Printed
           by
           P.
           SHORT
           for
           CLEMENT
           KNIGHT
           ,
           dwelling
           at
           the
           signe
           of
           the
           holy
           Lambe
           in
           Paules
           church-yard
           .
           1603.
           
        
      
       
         
         
           The
           Articles
           handled
           in
           this
           Booke
           .
        
         
           
             1
             Of
             the
             Deity
             of
             the
             Sonne
             of
             God.
             
          
           
             2
             Of
             the
             coeternitie
             of
             the
             Sonne
             ,
             and
             the
             proceeding
             of
             the
             holy
             Ghost
             .
          
           
             3
             Whether
             the
             holy
             Scriptures
             containe
             all
             things
             necessary
             to
             saluation
             .
          
           
             4
             Whether
             the
             Scriptures
             be
             aboue
             the
             Church
             ?
          
           
             5
             Of
             the
             nature
             and
             freedome
             of
             mans
             will.
             
          
           
             6
             Of
             the
             vse
             of
             faith
             and
             good
             works
             .
          
           
             7
             Whether
             God
             allow
             more
             then
             he
             commandeth
             .
          
           
             8
             Of
             the
             vertue
             of
             good
             works
             .
          
           
             9
             None
             free
             from
             euery
             sinne
             ,
             how
             from
             all
             ?
          
           
             10
             Of
             Predestination
             .
          
           
             11
             Whether
             the
             Church
             of
             Rome
             be
             any
             part
             of
             the
             visible
             Church
             ?
          
           
             12
             Of
             Preaching
             and
             Sermons
             .
          
           
             13
             Of
             the
             Ministers
             office
             .
          
           
             14
             Of
             the
             nature
             of
             the
             Sacraments
             .
          
           
             15
             Of
             Christs
             institution
             of
             the
             Sacraments
             .
          
           
             16
             Of
             the
             necessitie
             of
             Baptisme
             .
          
           
             17
             Of
             Transubstantiation
             .
          
           
             18
             Of
             speculatiue
             doctrine
             ,
             or
             sentences
             mistaken
             .
          
           
             19
             Of
             Caluin
             and
             the
             reformed
             Churches
             .
          
           
             20
             Of
             Schoolemen
             ,
             Philosophie
             ,
             Reason
             ,
             &c.
             
          
           
             21
             Of
             the
             stile
             and
             maner
             of
             M.
             Hookers
             writing
             .
          
        
      
       
         
         
           TO
           THE
           MOST
           REVEREND
           Father
           in
           God
           ,
           my
           verie
           good
           Lord
           ,
           the
           Lord
           Archbishop
           of
           Canterburie
           his
           Grace
           ,
           Primate
           ,
           and
           Metropolitan
           of
           all
           England
           .
        
         
           THree
           principall
           causes
           (
           Right
           Reuerend
           )
           haue
           moued
           me
           to
           offer
           this
           small
           Labour
           to
           your
           Graces
           view
           :
           First
           ,
           the
           iust
           respect
           of
           my
           particular
           dutie
           ,
           which
           challengeth
           al
           parts
           of
           my
           labor
           ,
           as
           a
           most
           thankefull
           acknowledgement
           of
           that
           seruice
           which
           I
           owe
           vnto
           you
           .
           Secondly
           ,
           the
           forme
           of
           our
           Church
           gouernment
           ,
           which
           imposeth
           a
           submitting
           of
           our
           labours
           ,
           to
           the
           censure
           and
           allowance
           of
           those
           ,
           to
           whom
           by
           right
           that
           charge
           belongeth
           ;
           wherein
           seeing
           your
           authoritie
           and
           care
           ,
           next
           vnto
           our
           dread
           Soueraigne
           ,
           is
           ,
           and
           is
           to
           bee
           esteemed
           greatest
           ,
           I
           desire
           you
           to
           vouchsafe
           to
           giue
           that
           allowance
           ,
           which
           your
           Grace
           in
           your
           wisdome
           shall
           thinke
           fit
           .
           The
           last
           reason
           ,
           is
           the
           person
           of
           him
           ,
           who
           (
           whilest
           he
           liued
           )
           was
           aduanced
           ,
           honoured
           ,
           and
           esteemed
           by
           you
           ;
           and
           now
           being
           dead
           ,
           his
           learning
           ,
           and
           sinceritie
           ,
           against
           the
           false
           accusations
           of
           others
           ,
           challengeth
           a
           defence
           at
           your
           Graces
           
           hand
           :
           For
           doubtlesse
           it
           is
           more
           right
           to
           vertue
           ,
           to
           defend
           the
           deceased
           ,
           then
           to
           aduance
           those
           that
           are
           liuing
           .
           This
           as
           reason
           ,
           euer
           expecteth
           at
           the
           hands
           of
           vertue
           ;
           so
           especially
           then
           ,
           when
           men
           of
           worth
           ,
           of
           desert
           ,
           of
           learning
           ,
           are
           mistaken
           and
           accused
           ,
           by
           those
           that
           doe
           want
           all
           .
           I
           craue
           to
           the
           rest
           of
           all
           your
           Graces
           fauours
           ,
           that
           this
           last
           may
           be
           added
           ;
           That
           whatsoeuer
           my
           imperfections
           are
           ,
           in
           this
           iust
           and
           temperate
           Defence
           ,
           they
           may
           no
           way
           diminish
           the
           honourable
           remembrance
           of
           him
           ,
           whom
           I
           doe
           defend
           :
           all
           allowance
           is
           his
           due
           ;
           the
           faults
           are
           mine
           ;
           for
           which
           in
           all
           humilitie
           ,
           I
           craue
           pardon
           .
        
         
           
             Your
             Graces
             to
             bee
             commaunded
             ,
             
               W.
               COVEL
            
             .
          
        
      
       
         
         
           TO
           THE
           READER
           .
        
         
           SEeing
           we
           are
           all
           bound
           ,
           in
           the
           dutifull
           respect
           of
           a
           common
           iust
           cause
           ,
           euen
           to
           defend
           those
           who
           are
           strangers
           to
           vs
           ;
           it
           cannot
           seeme
           vnfit
           to
           any
           ,
           if
           we
           affoord
           thē
           so
           much
           fauour
           ,
           whose
           persons
           ,
           and
           deserts
           are
           verie
           well
           knowne
           .
           There
           is
           no
           better
           contentment
           for
           our
           labour
           past
           ,
           then
           in
           the
           assurance
           from
           our
           conscience
           ,
           that
           it
           is
           well
           imployed
           :
           for
           doubtlesse
           the
           spurning
           at
           vertue
           ,
           giueth
           a
           greater
           stroke
           to
           the
           doer
           ,
           then
           to
           him
           that
           suffereth
           ;
           &
           yet
           euen
           that
           religion
           ,
           that
           cōmandeth
           patience
           ,
           forbiddeth
           not
           the
           iust
           defence
           of
           our selues
           in
           a
           good
           cause
           ;
           especially
           then
           ,
           when
           by
           wronging
           a
           particular
           man
           ,
           there
           may
           be
           some
           hazard
           of
           the
           truth
           it selfe
           .
           Our
           Church
           hath
           had
           some
           enemies
           ,
           more
           openly
           discontent
           in
           the
           case
           of
           Discipline
           ,
           then
           they
           now
           appeare
           ;
           whom
           to
           satisfie
           with
           reason
           ,
           Maister
           Hooker
           indeuoured
           with
           much
           paines
           ;
           that
           which
           might
           haue
           contented
           all
           ,
           was
           in
           diuers
           ,
           a
           spurre
           to
           a
           more
           violent
           choler
           :
           for
           medicines
           how
           profitable
           soeuer
           ,
           worke
           not
           equally
           in
           all
           humours
           .
           From
           hence
           proceeded
           a
           desire
           in
           some
           ,
           to
           make
           question
           of
           things
           ,
           whereof
           there
           was
           no
           doubt
           ,
           and
           a
           request
           for
           resolution
           ,
           of
           some
           points
           ,
           where
           in
           there
           was
           no
           danger
           :
           to
           this
           end
           a
           Letter
           (
           which
           heere
           is
           answered
           )
           was
           published
           by
           certaine
           Protestants
           (
           as
           they
           tearme
           themselues
           )
           which
           I
           heare
           (
           how
           true
           I
           know
           not
           )
           is
           translated
           into
           other
           tongues
           ;
           this
           they
           presume
           hath
           giuen
           that
           wound
           ,
           to
           that
           reuerend
           and
           learned
           man
           ,
           that
           it
           was
           not
           the
           least
           cause
           to
           procure
           his
           death
           .
           But
           it
           is
           farre
           otherwise
           ;
           for
           he
           contemned
           it
           in
           his
           wisdome
           (
           as
           it
           was
           fit
           )
           and
           yet
           in
           his
           humilitie
           would
           haue
           answered
           it
           ,
           if
           he
           had
           liued
           .
           Surely
           for
           mine
           owne
           part
           ,
           I
           neuer
           thought
           it
           conuenient
           
           that
           the
           grauity
           of
           this
           present
           businesse
           ,
           and
           the
           reuerend
           worthinesse
           of
           him
           that
           is
           accused
           ,
           should
           not
           be
           answered
           with
           grauitie
           both
           of
           person
           and
           speech
           ;
           and
           my
           witnesses
           are
           both
           in
           heauen
           and
           earth
           ,
           how
           iustly
           I
           can
           excuse
           my selfe
           ,
           as
           Elihu
           did
           :
           
             Behold
             ,
             I
             did
             wait
             vpon
             the
             word
             of
             the
             ancient
             ,
             and
             harkened
             for
             their
             knowledge
             :
          
           
           
             I
             stayed
             the
             time
          
           ,
           and
           a
           long
           time
           ,
           vntill
           some
           elder
           and
           of
           viper
           iudgement
           ,
           might
           haue
           acquited
           me
           from
           all
           opinion
           of
           presumption
           in
           this
           cause
           ;
           which
           being
           not
           done
           by
           thē
           ,
           whom
           many
           reasons
           might
           haue
           induced
           to
           this
           Defence
           ,
           I
           could
           not
           for
           that
           part
           which
           I
           beare
           in
           that
           Church
           ,
           whose
           gouernment
           was
           defended
           by
           Maister
           Hooker
           ,
           with
           patience
           endure
           so
           weake
           a
           Letter
           anie
           longer
           to
           remaine
           vnanswered
           .
           And
           herein
           I
           haue
           dealt
           as
           with
           men
           (
           although
           to
           me
           vnknown
           )
           of
           some
           learning
           and
           grauitie
           ,
           to
           whom
           peraduenture
           in
           manie
           respects
           I
           am
           farre
           inferiour
           ;
           and
           yet
           for
           anie
           thing
           that
           I
           know
           ,
           or
           appeareth
           in
           this
           Letter
           ,
           they
           may
           bee
           clothed
           with
           the
           same
           infirmities
           that
           I
           am
           .
           But
           if
           this
           had
           beene
           by
           himselfe
           performed
           (
           which
           I
           heare
           he
           hath
           done
           ,
           and
           I
           desire
           thee
           to
           expect
           it
           )
           thy
           satisfaction
           (
           gentle
           Reader
           )
           would
           haue
           beene
           much
           more
           ,
           yet
           vouchsafe
           in
           thy
           kindnesse
           ,
           to
           accept
           this
           .
        
      
       
         
         
           The
           Authours
           Preface
           .
        
         
           LIttle
           hath
           labour
           done
           ,
           to
           make
           any
           man
           excellent
           ,
           if
           vertue
           haue
           not
           as
           much
           power
           to
           make
           it
           continue
           :
           neither
           were
           it
           anie
           honour
           ,
           to
           deserue
           well
           ,
           if
           our
           memories
           might
           die
           with
           our
           names
           ●or
           our
           names
           be
           buried
           ,
           as
           often
           ●s
           malice
           ,
           or
           enuie
           doth
           seeke
           to
           hide
           them
           .
           Fewe
           things
           are
           eminently
           good
           ,
           which
           are
           indured
           amongst
           distempered
           iudgements
           without
           bitter
           reprehension
           ;
           for
           where
           weakenesse
           hath
           not
           strength
           enough
           to
           imitate
           ,
           and
           reuerence
           that
           vertue
           which
           it
           feareth
           ;
           it
           hath
           violence
           and
           malice
           sufficient
           to
           detract
           from
           that
           vertue
           which
           it
           hateth
           .
           Amongst
           euill
           persons
           ,
           as
           there
           be
           fewe
           things
           that
           are
           good
           ,
           in
           themselues
           ;
           so
           there
           be
           not
           manie
           things
           which
           they
           are
           willing
           should
           appeare
           good
           in
           others
           ;
           for
           vertue
           ,
           where
           it
           is
           not
           followed
           ,
           must
           either
           be
           dispraised
           ,
           or
           our
           negligence
           shall
           want
           excuse
           .
           And
           whatsoeuer
           hath
           the
           power
           to
           conuince
           ,
           must
           suffer
           reproofe
           ,
           where
           the
           heart
           of
           man
           wanteth
           humilitie
           to
           giue
           obedience
           .
           The
           worlds
           greatest
           errour
           ,
           is
           in
           esteeming
           ,
           when
           our
           corruptions
           making
           vs
           ambitious
           to
           seeme
           ,
           whilest
           we
           are
           carelesse
           to
           be
           ,
           winneth
           allowance
           from
           a
           fond
           opinion
           ,
           which
           the
           streame
           of
           violent
           fancies
           ,
           denieth
           to
           rest
           vpon
           those
           that
           are
           truly
           vertuous
           .
           Because
           for
           anie
           man
           to
           oppose
           himselfe
           ,
           against
           that
           euill
           which
           is
           growne
           heady
           ,
           either
           by
           custome
           ,
           or
           patience
           ,
           is
           to
           hazard
           much
           of
           himselfe
           ,
           if
           he
           be
           strong
           ;
           and
           in
           the
           opinion
           of
           many
           vndoubtedly
           to
           perish
           ,
           if
           he
           be
           weake
           .
           And
           therefore
           as
           vice
           hath
           
           euer
           had
           mo
           that
           did
           dislike
           it
           ,
           then
           durst
           dispraise
           it
           ;
           so
           vertue
           wil
           euer
           haue
           mo
           that
           are
           willing
           to
           allow
           it
           in
           their
           iudgements
           ,
           then
           dare
           aduenture
           to
           interpose
           themselues
           ,
           for
           the
           defence
           of
           that
           which
           they
           do
           allow
           .
           Iealousie
           making
           those
           to
           depraue
           ,
           euen
           the
           very
           defence
           of
           that
           ,
           which
           their
           owne
           iudgements
           did
           thinke
           worthy
           ,
           and
           their
           wishes
           desired
           ,
           might
           be
           defended
           .
           For
           to
           do
           that
           which
           euerie
           man
           accounteth
           his
           own
           duty
           ,
           as
           it
           argueth
           oftentimes
           more
           strength
           then
           courage
           ;
           so
           amongst
           many
           ,
           it
           reapeth
           little
           else
           but
           an
           opinion
           of
           singularitie
           .
           From
           this
           corrupt
           fountaine
           (
           a
           fountaine
           poisoned
           by
           malicious
           ignorance
           )
           haue
           flowed
           these
           bitter
           ,
           but
           small
           streames
           ,
           which
           the
           importunitie
           of
           some
           mens
           commendations
           (
           arising
           out
           of
           a
           blind
           loue
           )
           haue
           made
           for
           power
           and
           greatnesse
           ,
           like
           the
           red
           sea
           ,
           to
           drown
           (
           as
           they
           say
           )
           Pharaoh
           and
           all
           his
           host
           .
           Let
           them
           perish
           in
           it
           without
           helpe
           ,
           beaten
           downe
           with
           that
           hand
           ,
           that
           striketh
           from
           aboue
           ,
           who
           seeke
           to
           hold
           Israel
           a
           seruant
           in
           Egypt
           ,
           or
           captiue
           in
           the
           house
           of
           bondage
           :
           but
           let
           them
           passe
           through
           without
           harme
           ,
           who
           couragiously
           haue
           freed
           the
           posterity
           of
           Iacob
           ,
           and
           led
           Israel
           to
           the
           land
           of
           promise
           .
           I
           doubt
           not
           but
           without
           a
           miracle
           ,
           a
           man
           of
           small
           stature
           may
           goe
           through
           these
           waters
           and
           not
           bee
           drowned
           ;
           yet
           sometimes
           the
           most
           righteous
           ,
           may
           say
           with
           Dauid
           ,
           the
           ouerflowing
           of
           vngodlinesse
           made
           me
           afraid
           .
           Deceit
           vsually
           couereth
           with
           a
           mask
           (
           better
           then
           the
           face
           )
           that
           euill
           which
           it
           desireth
           should
           kill
           vnseene
           and
           vnpreuented
           :
           but
           errour
           cannot
           more
           easily
           fall
           ,
           then
           when
           it
           is
           built
           vpon
           such
           a
           foundation
           ;
           nor
           weaker
           opinions
           sooner
           vanish
           ,
           then
           when
           they
           are
           bred
           ,
           nourished
           ,
           &
           supported
           ,
           onely
           with
           the
           strength
           of
           fancie
           .
           It
           is
           of
           small
           vse
           in
           the
           church
           (
           though
           a
           thing
           practised
           in
           al
           ages
           )
           for
           men
           ouer-curiously
           to
           labour
           to
           remoue
           those
           staines
           ,
           which
           like
           an
           impure
           breath
           ,
           darken
           the
           glasse
           of
           steele
           ,
           whilest
           it
           is
           warme
           ,
           but
           slide
           off
           through
           their
           owne
           weakenesse
           ,
           hauing
           no
           power
           to
           make
           any
           deeper
           impression
           ,
           then
           onely
           aire
           .
           Any
           cloth
           in
           a
           hand
           of
           no
           skill
           ,
           or
           strength
           ,
           is
           able
           to
           wipe
           off
           ,
           with
           ease
           ,
           those
           blots
           ,
           or
           marks
           ,
           that
           are
           stained
           
           with
           no
           greater
           force
           ,
           or
           vertue
           ,
           but
           a
           hote
           breath
           .
           But
           seeing
           the
           reputation
           that
           vertue
           challengeth
           ,
           and
           industrious
           labour
           seasoned
           with
           discretion
           doth
           merit
           ,
           seeketh
           rather
           to
           gaine
           an
           approbation
           ,
           from
           the
           iudgement
           of
           the
           wise
           ,
           then
           recompence
           or
           reward
           ,
           from
           the
           mightie
           hand
           of
           the
           rich
           ;
           men
           of
           vertuous
           desert
           in
           all
           ages
           (
           euen
           from
           the
           lowest
           step
           of
           humilitie
           &
           obedience
           )
           haue
           with
           confidence
           ,
           and
           truth
           ,
           taught
           the
           world
           a
           far
           better
           iudgment
           ,
           by
           their
           wise
           apologies
           ;
           and
           haue
           gained
           as
           much
           honour
           in
           remouing
           euill
           ,
           as
           they
           haue
           gotten
           vertue
           vnto
           their
           names
           ,
           in
           doing
           wel
           .
           The
           malice
           of
           enuie
           out
           of
           impatient
           ignorance
           ,
           doing
           vertue
           this
           benefit
           ,
           that
           that
           which
           was
           cleare
           before
           ,
           by
           a
           few
           ,
           light
           ,
           trifling
           spots
           ,
           gaineth
           a
           wiping
           ,
           to
           make
           it
           clearer
           .
           desert
           and
           goodnesse
           ,
           being
           effects
           of
           a
           first
           motion
           ;
           perfection
           and
           excellencie
           the
           worke
           of
           a
           second
           maker
           .
           It
           must
           needs
           seeme
           strange
           to
           many
           ,
           and
           be
           vnpleasing
           to
           all
           ,
           that
           are
           of
           any
           sober
           ,
           indifferent
           ,
           or
           vertuous
           disposition
           ,
           that
           the
           iust
           defence
           of
           a
           present
           ,
           religious
           ,
           
             Ecclesiasticall
             policie
          
           ,
           vndertaken
           without
           bitternesse
           of
           spirit
           ,
           in
           a
           graue
           moderation
           to
           reforme
           presumption
           ,
           and
           informe
           ignorance
           ,
           should
           so
           farre
           taste
           ,
           of
           the
           eagernesse
           of
           some
           vnlearned
           pennes
           ;
           that
           iudgement
           ,
           should
           be
           thought
           too
           weake
           ,
           to
           answer
           idle
           wordes
           ;
           or
           vertue
           not
           strong
           enough
           to
           withstand
           malice
           ;
           or
           lastly
           ,
           that
           he
           could
           want
           a
           defence
           ,
           whose
           endeuour
           (
           as
           himselfe
           professeth
           )
           was
           not
           so
           much
           to
           ouerthrow
           them
           ,
           with
           whom
           he
           contended
           ,
           as
           to
           yeeld
           them
           iust
           ,
           and
           reasonable
           causes
           ,
           of
           those
           things
           ,
           which
           for
           want
           of
           due
           consideration
           ,
           heretofore
           they
           haue
           misconceiued
           ;
           sometimes
           accusing
           lawes
           ,
           for
           mens
           ouersights
           ;
           sometimes
           imputing
           euils
           growne
           ,
           through
           personall
           defects
           ,
           to
           that
           which
           is
           not
           euill
           ;
           framing
           to
           some
           sores
           vnwholsome
           plaisters
           ;
           and
           applying
           remedies
           sometimes
           where
           no
           sores
           were
           .
           It
           is
           much
           easier
           to
           answer
           those
           shadowes
           of
           reason
           ,
           wherein
           these
           Admonishers
           do
           please
           themselues
           ;
           then
           by
           their
           silence
           to
           make
           them
           confesse
           ,
           that
           they
           are
           fully
           answered
           .
           For
           as
           they
           know
           not
           (
           for
           the
           most
           part
           )
           well
           how
           
           to
           speake
           ,
           sauing
           only
           tinkers
           musick
           ,
           like
           sounding
           brasse
           ,
           because
           they
           want
           charitie
           ;
           so
           do
           they
           lesse
           know
           how
           to
           hold
           their
           peace
           ,
           like
           clamorous
           Frogs
           ,
           because
           they
           want
           humilitie
           .
           Holy
           pretences
           haue
           euer
           beene
           the
           strongest
           motiues
           that
           pride
           hath
           ;
           and
           Zeale
           ,
           how
           preposterous
           and
           ignorant
           so
           euer
           ,
           hath
           beene
           deemed
           reason
           sufficient
           to
           some
           men
           ,
           in
           the
           opinion
           of
           their
           followers
           ,
           to
           warrant
           &
           defend
           whatsoeuer
           they
           haue
           done
           .
           Vpon
           this
           ground
           ,
           was
           published
           ,
           some
           few
           Articles
           in
           manner
           of
           a
           letter
           ,
           in
           the
           yeare
           1599.
           requiring
           resolution
           in
           matters
           of
           doctrine
           ,
           concerning
           some
           points
           ,
           which
           either
           they
           misconceiue
           ,
           or
           list
           not
           to
           vnderstand
           ,
           vttered
           by
           M.
           Hooker
           ,
           in
           those
           fiue
           learned
           ,
           and
           graue
           books
           of
           
             Ecclesiasticall
             policie
          
           ;
           wherin
           ,
           it
           must
           needs
           appeare
           ,
           that
           their
           ignorant
           malice
           ,
           hath
           done
           him
           great
           honour
           ;
           who
           in
           an
           argument
           so
           distasted
           by
           them
           ,
           and
           comming
           with
           a
           proud
           confidence
           to
           reprehend
           ,
           haue
           only
           carped
           sillily
           ,
           at
           some
           few
           things
           ,
           neither
           of
           moment
           ,
           nor
           importance
           ,
           whereof
           humilitie
           ,
           and
           charitie
           ,
           would
           haue
           craued
           no
           answer
           .
           But
           these
           being
           willing
           ,
           and
           desirous
           ,
           to
           find
           somewhat
           to
           oppose
           ,
           haue
           onely
           discouered
           ▪
           his
           great
           ,
           mature
           ,
           and
           graue
           iudgement
           ,
           and
           their
           owne
           small
           ,
           vndigested
           ,
           and
           shallow
           learning
           .
           For
           there
           is
           nothing
           ,
           that
           can
           better
           ,
           both
           excuse
           ,
           and
           commend
           a
           workman
           ,
           thē
           to
           see
           enuie
           desirous
           to
           reprehend
           ,
           and
           reprehension
           to
           vanish
           in
           his
           owne
           smoke
           .
           For
           (
           saith
           the
           Wiseman
           )
           *
           all
           such
           as
           regarded
           not
           wisedome
           ,
           had
           not
           onely
           this
           hurt
           ,
           that
           they
           knew
           not
           the
           things
           that
           were
           good
           ,
           but
           also
           left
           behind
           them
           ,
           vnto
           men
           a
           memoriall
           of
           their
           foolishnesse
           ;
           so
           that
           in
           the
           things
           wherein
           they
           sinned
           ,
           they
           could
           not
           lie
           hid
           ;
           yet
           the
           people
           see
           and
           vnderstand
           it
           not
           ,
           and
           consider
           no
           such
           things
           ,
           in
           their
           hearts
           ,
           *
           how
           that
           grace
           and
           mercie
           is
           vpon
           his
           Saints
           ,
           and
           his
           prouidence
           ouer
           the
           elect
           .
           For
           as
           he
           himselfe
           well
           noted
           ;
           as
           to
           the
           best
           ,
           and
           wisest
           (
           while
           they
           liue
           )
           the
           world
           is
           continually
           a
           froward
           opposite
           ,
           a
           curious
           obseruer
           of
           their
           defects
           ,
           and
           imperfections
           ;
           so
           their
           vertues
           ,
           it
           afterwards
           as
           much
           admireth
           .
           Those
           ,
           whom
           we
           must
           make
           aduersaries
           
           in
           this
           cause
           ,
           are
           men
           ,
           not
           knowne
           either
           by
           name
           ,
           religion
           or
           learning
           ;
           yet
           such
           as
           would
           seem
           ,
           in
           zeale
           to
           the
           present
           state
           ,
           to
           desire
           a
           resolution
           in
           some
           points
           that
           might
           otherwise
           giue
           offence
           .
           It
           may
           be
           peraduenture
           the
           worke
           of
           some
           one
           ,
           who
           desirous
           to
           gaine
           an
           opinion
           amongst
           his
           followers
           ,
           vndertaketh
           to
           speake
           as
           from
           the
           minds
           of
           many
           ,
           hoping
           those
           demaunds
           (
           how
           idle
           soeuer
           )
           will
           gaine
           answer
           ,
           being
           to
           satisfie
           a
           multitude
           ,
           which
           no
           doubt
           M.
           Hooker
           in
           his
           wisdome
           ,
           patience
           ,
           and
           grauity
           ,
           would
           easily
           haue
           contemned
           ,
           if
           they
           had
           but
           beene
           the
           priuate
           cauils
           ,
           and
           obiections
           of
           some
           one
           .
           For
           there
           is
           no
           man
           but
           thinketh
           ,
           manie
           ,
           how
           light
           so
           euer
           ,
           in
           themselues
           ,
           being
           vnited
           ,
           may
           haue
           that
           weight
           ,
           to
           chalenge
           euen
           by
           a
           ciuill
           right
           ,
           a
           direct
           answer
           ,
           from
           one
           euerie
           way
           farre
           better
           then
           had
           beene
           fitting
           ,
           for
           their
           modestie
           ,
           &
           weaknesse
           to
           prouoke
           .
           Well
           ;
           whosoeuer
           they
           are
           ,
           as
           I
           cannot
           easily
           coniecture
           ,
           so
           I
           am
           not
           curious
           to
           knowe
           ;
           this
           age
           hath
           affoorded
           an
           infinite
           number
           ,
           whom
           superstitious
           feare
           ,
           for
           want
           of
           true
           vnderstanding
           ,
           and
           an
           ignorant
           zeale
           ,
           not
           directed
           with
           discretion
           ,
           haue
           made
           violent
           in
           matters
           of
           Religion
           ,
           vsing
           the
           razor
           in
           steed
           of
           a
           knife
           ,
           and
           for
           hatred
           of
           tares
           oftentimes
           pulling
           vp
           good
           corne
           .
           But
           with
           these
           we
           will
           deale
           ,
           with
           that
           temperate
           moderation
           ,
           as
           may
           serue
           ,
           to
           giue
           true
           worthinesse
           ,
           a
           iust
           defence
           ;
           and
           impatient
           and
           furious
           spirits
           (
           vnlesse
           desperately
           violent
           )
           no
           iust
           cause
           to
           find
           themselues
           to
           be
           grieued
           with
           vs.
           
        
         
           This
           which
           wee
           are
           to
           answer
           ,
           is
           tearmed
           by
           them
           ,
           
             A
             Christian
             letter
             of
             certaine
             English
             Protestants
             ,
          
           
           
             vnfained
             fauorers
             of
             the
             present
             state
             of
             religion
             ,
             authorised
             ,
             and
             professed
             in
             England
             ;
             vnto
             that
             reuerend
             ,
             and
             learned
             man
             ,
             M.
             Richard
             Hooker
             .
          
           Thus
           the
           humilitie
           ,
           and
           mild
           temper
           of
           their
           superscription
           ,
           may
           peraduenture
           gaine
           the
           reading
           at
           some
           mens
           hands
           ,
           through
           an
           opinion
           ,
           that
           Protestants
           ;
           and
           manie
           ;
           and
           in
           a
           
             Christian
             letter
          
           ;
           would
           hardly
           be
           caried
           with
           violence
           so
           far
           ,
           to
           make
           demaunds
           ,
           seasoned
           with
           so
           little
           modestie
           ,
           learning
           ,
           or
           vnderstanding
           .
           These
           men
           ,
           they
           may
           be
           (
           as
           we
           take
           the
           word
           largely
           )
           Protestants
           for
           anie
           
           thing
           that
           I
           know
           ;
           that
           is
           ,
           men
           outwardly
           of
           the
           Christian
           religion
           ;
           who
           liue
           and
           professe
           a
           doctrine
           ,
           for
           the
           most
           part
           opposite
           to
           the
           Church
           of
           Rome
           ;
           but
           I
           can
           hardly
           be
           perswaded
           ,
           that
           the
           Letter
           being
           wholy
           an
           vnciuill
           Ironie
           ,
           is
           either
           Christian
           ,
           or
           that
           themselues
           ,
           are
           vnfained
           fauourers
           of
           the
           present
           state
           of
           religion
           ;
           or
           that
           they
           thinke
           
             M.
             Hooker
          
           to
           be
           either
           reuerend
           ,
           or
           learned
           in
           their
           opinions
           .
           For
           whatsoeuer
           they
           may
           pretend
           ,
           in
           vrging
           the
           reuerend
           Bishops
           of
           our
           Church
           against
           his
           assertions
           ;
           as
           though
           they
           ascribed
           much
           vnto
           them
           ;
           yet
           their
           desire
           is
           ,
           to
           make
           an
           opposition
           appeare
           ,
           and
           in
           that
           shewe
           of
           contradiction
           ,
           to
           make
           themselues
           sport
           ,
           &
           in
           the
           end
           proudly
           and
           maliciously
           to
           contemne
           both
           .
           But
           Saint
           Iames
           telleth
           these
           ,
           that
           
             if
             anie
             man
             seeme
             religious
             ,
             and
             refraine
             not
             his
             tongue
             ,
             but
             deceiueth
             his
             owne
             heart
             ,
             this
             mans
             religion
             is
             vain
             .
          
           And
           in
           this
           I
           appeale
           to
           the
           censure
           of
           the
           most
           modest
           and
           discreet
           amongst
           themselues
           ,
           by
           what
           shew
           of
           reason
           ,
           they
           could
           tearme
           that
           Letter
           to
           bee
           Christian
           ,
           wherein
           were
           contained
           so
           many
           vnseasoned
           and
           intemperate
           speeches
           ?
           or
           that
           man
           to
           be
           either
           reuerend
           ,
           or
           learned
           ,
           whom
           they
           haue
           vsed
           with
           so
           little
           respect
           ,
           and
           accused
           of
           so
           manie
           defects
           ?
           But
           doubtlesse
           ,
           as
           they
           neuer
           thought
           him
           to
           be
           either
           reuerend
           ,
           or
           learned
           (
           whom
           all
           that
           knew
           him
           ,
           whilest
           he
           liued
           knew
           to
           be
           both
           )
           so
           they
           little
           desired
           ,
           that
           their
           Letter
           should
           be
           such
           a
           one
           ,
           as
           might
           worthily
           be
           accounted
           Christian.
           *
           Else
           what
           meane
           these
           accusations
           ,
           to
           account
           his
           goodly
           promises
           ,
           meere
           formall
           ,
           and
           great
           offers
           to
           serue
           only
           ,
           to
           hoodwink
           such
           ,
           as
           mean
           wel
           ;
           as
           though
           by
           excellency
           of
           words
           ,
           and
           intising
           speeches
           ,
           of
           mans
           wisedome
           ,
           he
           ment
           a
           as
           they
           say
           to
           beguile
           ,
           and
           bewitch
           the
           Church
           ,
           of
           God.
           A
           little
           after
           b
           they
           call
           him
           a
           goodly
           Champion
           ,
           and
           by
           the
           sweet
           sound
           ,
           of
           your
           melodious
           stile
           ,
           almost
           cast
           into
           a
           dreaming
           sleepe
           ;
           which
           stile
           notwithstanding
           afterwards
           ,
           they
           account
           not
           c
           vsual
           ,
           but
           long
           ,
           and
           tedious
           ;
           far
           differing
           from
           the
           simplicity
           of
           holy
           scripture
           ;
           and
           a
           d
           hard
           ,
           and
           harsh
           stile
           :
           for
           the
           manner
           of
           the
           stile
           ,
           we
           shall
           make
           our
           defence
           ,
           when
           we
           answere
           
           that
           Article
           .
           But
           in
           that
           ,
           you
           scoffingly
           account
           him
           a
           goodly
           Champion
           ,
           giue
           me
           leaue
           to
           tell
           you
           ,
           that
           if
           our
           Church
           were
           throughly
           furnished
           with
           such
           men
           ,
           the
           holy
           function
           of
           our
           calling
           ,
           had
           not
           growne
           in
           contempt
           by
           ignorant
           and
           vnlearned
           ministers
           ;
           our
           peace
           had
           not
           bin
           troubled
           with
           furious
           and
           violent
           spirits
           :
           worldly
           men
           ,
           had
           not
           seazed
           vpon
           the
           Church
           ,
           with
           such
           eagernes
           ,
           through
           an
           opinion
           of
           the
           vnworthines
           of
           the
           clergie
           :
           they
           of
           the
           Church
           of
           Rome
           ,
           had
           not
           thus
           long
           remained
           obstinate
           ,
           through
           the
           violent
           proceedings
           of
           vndiscreet
           men
           ,
           whose
           remedies
           were
           worse
           then
           the
           disease
           it selfe
           :
           nor
           last
           of
           all
           ,
           the
           generall
           amendment
           of
           life
           (
           the
           fruite
           of
           our
           preaching
           )
           had
           not
           bin
           so
           small
           ,
           if
           these
           turbulent
           heads
           ,
           had
           not
           more
           desired
           ,
           to
           make
           Hypocrits
           ,
           then
           truely
           religious
           .
           It
           is
           much
           safer
           to
           praise
           the
           dead
           ,
           then
           the
           liuing
           ,
           hauing
           seene
           the
           period
           of
           their
           dayes
           expired
           ;
           a
           when
           neither
           he
           that
           is
           praised
           ,
           can
           be
           puffed
           vp
           ,
           nor
           he
           that
           doth
           praise
           can
           be
           thought
           to
           flatter
           ,
           hee
           was
           ,
           as
           Saint
           Austine
           sayd
           of
           Saint
           Cyprian
           *
           ,
           of
           such
           desert
           ,
           of
           such
           a
           courage
           ,
           of
           such
           a
           grace
           ,
           of
           such
           a
           vertue
           ,
           that
           as
           Theodosius
           sayd
           of
           S.
           Ambrose
           ,
           I
           haue
           known
           Ambrose
           ,
           who
           alone
           is
           worthy
           to
           be
           called
           a
           Bishop
           ▪
           of
           whom
           I
           dare
           giue
           that
           iudgement
           (
           though
           he
           were
           in
           true
           estimation
           great
           already
           )
           which
           Antigoras
           ,
           gaue
           of
           Pirrhus
           ,
           that
           he
           would
           haue
           bin
           a
           very
           great
           man
           ,
           if
           he
           had
           bin
           old
           .
           Great
           in
           his
           own
           vertues
           ,
           of
           great
           vse
           in
           the
           Church
           ,
           &
           in
           al
           app●rance
           ,
           (
           though
           these
           times
           be
           vnthankefull
           )
           of
           great
           authoritie
           .
           I
           let
           passe
           those
           other
           tearmes
           ,
           which
           shew
           your
           letter
           to
           bee
           vnchristian
           ,
           vntill
           we
           come
           to
           their
           particular
           answers
           ;
           and
           thus
           much
           for
           the
           title
           .
        
         
           It
           hath
           bin
           ,
           no
           new
           thing
           in
           all
           ages
           ,
           that
           reprehension
           hath
           waited
           vpon
           those
           books
           ,
           
           which
           zeale
           ▪
           from
           a
           vertuous
           minde
           ,
           hath
           written
           to
           support
           the
           truth
           ;
           for
           the
           nature
           of
           man
           is
           much
           apter
           to
           reproue
           others
           ,
           then
           reforme
           it selfe
           ;
           seeing
           to
           see
           faults
           in
           others
           ,
           is
           an
           act
           of
           the
           vnderstanding
           if
           they
           bee
           ;
           and
           of
           a
           frowardnes
           of
           the
           will
           if
           they
           be
           not
           :
           but
           to
           rectifie
           them
           in
           ourselues
           must
           be
           the
           
           worke
           of
           a
           cleare
           vnderstanding
           and
           a
           reformed
           will
           ;
           therfore
           vsually
           men
           practise
           themselues
           ,
           what
           they
           punish
           in
           others
           ;
           so
           that
           no
           man
           can
           directly
           conclude
           ,
           a
           that
           all
           men
           hate
           what
           they
           do
           accuse
           .
           Therefore
           Saint
           b
           Hierom
           ,
           of
           whome
           saith
           S.
           Austin
           (
           no
           man
           knew
           that
           whereof
           S.
           Hierom
           was
           ignorant
           )
           oftentimes
           complaineth
           of
           the
           detractions
           ,
           slaunders
           ,
           and
           vntrue
           accusations
           of
           euill
           men
           .
           These
           ,
           for
           the
           most
           part
           ,
           are
           vnstaid
           ,
           violently
           caried
           with
           the
           current
           of
           the
           present
           time
           ,
           sometimes
           bitterly
           either
           vpon
           discontentments
           ,
           or
           to
           please
           others
           ,
           inueighing
           against
           those
           ,
           whom
           themselues
           before
           out
           of
           flattery
           ,
           not
           iudgement
           ,
           haue
           highly
           praised
           .
           Thus
           c
           Libanius
           the
           sophister
           ,
           who
           was
           eloquent
           against
           the
           Christians
           ,
           to
           please
           Iulian
           ,
           was
           noted
           with
           this
           marke
           of
           leuity
           ,
           for
           writing
           Panegyricks
           ,
           or
           orations
           of
           praise
           ,
           to
           commend
           Constantius
           ,
           while
           he
           liued
           ,
           against
           whome
           afterward
           he
           wrote
           most
           bitter
           inuectiues
           when
           he
           was
           dead
           .
           Thus
           some
           small
           discontentment
           serued
           to
           turne
           the
           heart
           ,
           and
           open
           the
           mouth
           of
           Porphyry
           against
           the
           Christians
           :
           what
           cause
           of
           griefe
           these
           zealous
           professours
           haue
           I
           know
           not
           ,
           but
           in
           my
           opinion
           ,
           the
           whole
           tenor
           of
           that
           vncharitable
           and
           vnchristian
           letter
           ,
           argueth
           some
           inward
           discontent
           ,
           either
           enuious
           that
           other
           men
           should
           be
           excellent
           ,
           or
           that
           themselues
           being
           excellent
           ,
           are
           not
           more
           regarded
           .
           Wherein
           though
           they
           dislike
           ,
           the
           dim
           eie
           of
           gouernment
           ,
           that
           loketh
           not
           cleerely
           into
           mens
           vertues
           ,
           and
           the
           niggardly
           hand
           ,
           that
           doth
           not
           bountifully
           reward
           such
           ,
           as
           deserue
           well
           ;
           yet
           they
           mighte
           out
           of
           patience
           ,
           and
           charity
           ,
           worthily
           haue
           forborne
           ,
           to
           haue
           inueied
           against
           his
           honour
           ,
           which
           consisted
           in
           no
           other
           wealth
           ,
           but
           in
           his
           religious
           contentment
           ,
           and
           in
           that
           true
           commendation
           ,
           which
           was
           the
           due
           merit
           of
           his
           own
           vertues
           .
           For
           b
           the
           world
           had
           not
           much
           to
           take
           from
           him
           ,
           because
           hee
           had
           not
           taken
           much
           from
           the
           world
           ;
           for
           he
           neuer
           affected
           ,
           flatteringly
           to
           please
           her
           ,
           nor
           she
           neuer
           cared
           fauninglie
           to
           please
           him
           .
           For
           as
           c
           all
           that
           Scipio
           brought
           ▪
           from
           Africa
           ,
           after
           his
           danger
           ,
           and
           trauell
           ,
           to
           be
           called
           his
           ,
           was
           only
           a
           Surname
           ;
           
           so
           the
           greatest
           recompense
           ,
           that
           his
           labours
           had
           ,
           was
           the
           iust
           commendation
           ,
           that
           he
           was
           a
           very
           reuerend
           ,
           learned
           and
           graue
           man.
           For
           his
           iudgement
           taught
           him
           out
           of
           a
           Christian
           patience
           ,
           the
           resolution
           of
           Cato
           ,
           if
           d
           I
           haue
           anie
           thing
           to
           vse
           ,
           I
           vse
           it
           ;
           if
           not
           ,
           I
           know
           who
           I
           am
           .
           And
           seeking
           to
           profit
           in
           knowledge
           ,
           and
           that
           this
           knowledge
           might
           profit
           the
           Church
           ;
           he
           shewed
           that
           hee
           was
           borne
           for
           the
           good
           of
           many
           ,
           and
           few
           to
           bee
           borne
           for
           the
           good
           of
           him
           .
           For
           as
           S.
           Hierom
           speaketh
           of
           Nepotian
           ,
           e
           despising
           gold
           ,
           he
           followed
           learning
           ,
           the
           greatest
           riches
           .
           But
           peraduenture
           his
           learning
           had
           puft
           him
           vp
           ;
           and
           his
           pride
           had
           made
           his
           writings
           ,
           impatient
           ,
           and
           full
           of
           bitternes
           ;
           and
           this
           moued
           you
           ,
           to
           vndertake
           ,
           this
           vncharitable
           and
           vnchristian
           letter
           ;
           for
           you
           say
           if
           we
           beleeue
           them
           (
           meaning
           the
           Bishops
           )
           we
           must
           thinke
           ,
           that
           Master
           Hooker
           is
           verie
           arrogant
           ,
           
           and
           presumptuous
           ,
           to
           make
           himselfe
           the
           onely
           Rabbi
           .
           That
           you
           had
           no
           cause
           ,
           to
           prouoke
           him
           ,
           in
           these
           tearmes
           ,
           all
           men
           know
           that
           do
           reade
           his
           writings
           ;
           for
           dealing
           in
           an
           argument
           of
           that
           kinde
           ,
           with
           aduersaries
           ,
           of
           that
           nature
           ;
           and
           in
           a
           time
           growne
           insolent
           by
           sufferance
           ;
           hee
           hath
           written
           with
           that
           temperat
           moderation
           ,
           rather
           like
           a
           graue
           father
           to
           reforme
           the
           vnstayed
           errors
           ,
           of
           hot
           ,
           young
           ,
           violent
           spirits
           ,
           then
           seuerelie
           correcting
           them
           with
           the
           vntemperat
           bitternes
           of
           their
           owne
           stile
           ;
           and
           sighing
           at
           the
           scurrilous
           and
           more
           then
           satyricall
           immodesty
           of
           Martinisme
           ,
           
           he
           feared
           with
           a
           true
           sorrow
           ,
           least
           that
           honourable
           calling
           of
           Priesthood
           ,
           which
           was
           ruinated
           by
           slaunder
           amongst
           ourselues
           ,
           could
           not
           long
           continue
           firme
           in
           the
           opinion
           of
           others
           .
           Well
           ,
           for
           all
           this
           the
           gouernment
           of
           his
           passions
           ,
           was
           in
           his
           owne
           power
           ,
           as
           a
           Saint
           Bernard
           speaketh
           of
           Malachie
           the
           Bishop
           .
           And
           he
           was
           able
           to
           rule
           them
           ;
           for
           he
           was
           truly
           of
           a
           milde
           spirit
           ,
           and
           an
           humble
           hart
           ,
           and
           abounding
           in
           all
           other
           vertues
           ;
           yet
           he
           specially
           excelled
           in
           the
           grace
           of
           meekenes
           :
           for
           the
           grauity
           of
           his
           lookes
           ,
           as
           b
           Saint
           Bernard
           speaketh
           of
           Humbers
           ,
           was
           cleered
           by
           those
           that
           did
           sit
           ,
           or
           conuerse
           with
           him
           ;
           least
           he
           should
           be
           burdensome
           vnto
           them
           ;
           but
           a
           ful
           laughter
           ,
           few
           euer
           discerned
           in
           him
           .
           Some
           such
           our
           Church
           
           hath
           had
           in
           all
           ages
           ;
           a
           few
           now
           aliue
           ,
           which
           are
           her
           ornament
           ,
           if
           shee
           can
           vse
           them
           well
           ;
           but
           moe
           that
           are
           dead
           ,
           whome
           she
           ought
           to
           praise
           .
           For
           
           all
           those
           
             were
             honourable
             men
             ,
             in
             their
             generations
             ,
          
           and
           were
           well
           reported
           of
           ,
           in
           their
           times
           ;
           there
           are
           of
           them
           ,
           that
           haue
           left
           a
           name
           behind
           them
           ,
           so
           that
           their
           praise
           shall
           be
           spoken
           of
           ,
           for
           whose
           posterity
           ,
           a
           good
           inheritance
           is
           reserued
           ,
           and
           their
           seede
           is
           conteined
           in
           the
           couenant
           ;
           their
           bodise
           are
           buried
           in
           peace
           ,
           but
           their
           name
           liueth
           for
           euermore
           ;
           the
           people
           speake
           of
           their
           wisedome
           ,
           and
           the
           congregation
           talke
           of
           their
           praise
           .
           In
           this
           number
           vertue
           hath
           placed
           him
           ,
           whom
           you
           accuse
           ;
           and
           are
           not
           afraid
           ,
           being
           now
           awaked
           out
           of
           a
           dreame
           ,
           to
           account
           a
           deceiuer
           .
           As
           though
           in
           his
           labours
           he
           had
           meant
           by
           intising
           speech
           ,
           to
           deceiue
           the
           Church
           ;
           or
           as
           though
           by
           a
           colourable
           defēce
           of
           the
           Church
           discipline
           ,
           he
           purposed
           (
           as
           you
           say
           )
           to
           make
           questionable
           ,
           
           and
           to
           bring
           in
           contempt
           the
           doctrine
           ,
           and
           faith
           it selfe
           ;
           beating
           against
           the
           heart
           of
           all
           true
           Christian
           doctrine
           ,
           professed
           by
           her
           Maiestie
           ,
           and
           the
           whole
           state
           of
           this
           realme
           .
           Therfore
           you
           haue
           made
           choice
           of
           the
           principall
           things
           conteined
           in
           his
           bookes
           ;
           wishing
           him
           to
           free
           himselfe
           from
           all
           suspicion
           of
           falshoode
           and
           trechery
           ;
           accounting
           your selues
           to
           rest
           contented
           ,
           if
           he
           will
           shew
           himselfe
           ,
           either
           all
           one
           in
           iudgement
           ,
           with
           the
           Church
           of
           England
           ,
           or
           else
           freely
           and
           ingenuously
           acknowledge
           ;
           his
           vnwilling
           ouersight
           ;
           or
           at
           the
           least
           shew
           plainely
           by
           good
           demonstratiō
           ,
           that
           al
           our
           reuerend
           Fathers
           haue
           hitherto
           bin
           deceiued
           ▪
           To
           this
           you
           craue
           a
           charitable
           ,
           direct
           ,
           plaine
           ,
           sincere
           ,
           and
           speedy
           answeare
           ;
           this
           is
           the
           summe
           of
           the
           preface
           to
           your
           Christian
           letter
           .
           It
           is
           too
           true
           that
           al
           ages
           haue
           had
           deceiuers
           ;
           and
           that
           the
           most
           dangerous
           deceiuers
           ,
           haue
           strongly
           preuailed
           vnder
           pretence
           of
           Religion
           ;
           and
           therefore
           whereas
           all
           bodies
           are
           subiect
           to
           dissolution
           ,
           there
           are
           vndoubtedly
           mo
           estates
           ouerthrown
           ,
           through
           diseases
           within
           themselues
           ,
           which
           familiarly
           do
           steale
           vpon
           them
           ,
           then
           through
           violence
           from
           abroade
           .
           Because
           the
           maner
           is
           alwaies
           ,
           to
           cast
           a
           doubtfull
           ,
           and
           a
           more
           suspicious
           eie
           ,
           towards
           
           that
           ,
           ouer
           which
           men
           know
           they
           haue
           least
           power
           ;
           &
           therfore
           the
           feare
           of
           apparant
           dangers
           ,
           causeth
           their
           forces
           to
           be
           more
           vnited
           ;
           it
           is
           to
           all
           sorts
           a
           kind
           of
           bridle
           ;
           it
           maketh
           vertuous
           minds
           watchful
           ;
           it
           holdeth
           contrary
           dispositions
           in
           suspence
           ;
           and
           imployeth
           the
           power
           of
           all
           wits
           ;
           and
           the
           wits
           of
           all
           men
           ,
           with
           a
           greater
           care
           .
           Whereas
           deceits
           couered
           with
           good
           pretenses
           ,
           are
           so
           willingly
           interteyned
           ,
           so
           little
           feared
           ,
           &
           so
           long
           suffered
           ,
           vntill
           their
           cruelty
           burst
           forth
           ,
           when
           it
           is
           too
           late
           ,
           to
           cure
           them
           ▪
           vice
           hath
           not
           a
           better
           meanes
           to
           disperse
           it selfe
           ,
           nor
           to
           gaine
           intartainment
           ,
           and
           fauour
           ,
           then
           by
           borrowing
           the
           counterfeit
           name
           ,
           and
           habit
           ,
           of
           seeming
           vertue
           .
           a
           Thus
           that
           rebellious
           Sandracot
           vnder
           pretence
           of
           liberty
           ,
           mooued
           the
           Indians
           ,
           against
           the
           officers
           of
           Alexander
           the
           Great
           ;
           which
           when
           they
           had
           slaine
           ,
           he
           that
           was
           the
           author
           of
           their
           liberty
           ,
           turned
           that
           into
           a
           more
           cruell
           bondage
           ,
           oppressing
           the
           people
           whom
           he
           had
           freed
           from
           strangers
           ,
           vnder
           the
           cruell
           tyranny
           of
           his
           owne
           gouernment
           .
           But
           of
           all
           deceits
           ,
           there
           is
           none
           more
           dangerous
           ,
           then
           when
           the
           name
           of
           God
           ,
           or
           religion
           is
           pretended
           ,
           to
           countenance
           out
           heinous
           crimes
           .
           And
           howsoeuer
           euen
           in
           this
           kinde
           ,
           this
           age
           hath
           not
           wāted
           examples
           ,
           who
           beeing
           dangerous
           vnder
           holy
           pretenses
           ,
           the
           hand
           of
           Iustice
           hath
           cut
           off
           ;
           yet
           the
           imputation
           of
           this
           fault
           ,
           can
           in
           no
           reason
           cleaue
           to
           him
           ,
           who
           hath
           so
           far
           hazarded
           himselfe
           ,
           for
           the
           iust
           defence
           of
           religion
           ,
           and
           Church
           gouernement
           .
           If
           hee
           had
           broched
           any
           new
           fancies
           ,
           or
           proudly
           opposed
           the
           wise
           established
           discipline
           ;
           there
           had
           bin
           some
           reason
           to
           haue
           suspected
           ,
           that
           by
           intising
           speech
           he
           had
           meant
           to
           deceiue
           the
           Church
           .
           But
           seeing
           hee
           hath
           laboured
           in
           a
           waighty
           cause
           ,
           with
           reasons
           ,
           against
           those
           ,
           whom
           the
           Magistrats
           seuerity
           could
           not
           easily
           suppresse
           ;
           seeing
           he
           hath
           vndertaken
           it
           by
           appointment
           ;
           and
           performed
           it
           with
           allowance
           ;
           and
           seeing
           he
           hath
           made
           no
           other
           shew
           of
           supporting
           popery
           ,
           but
           only
           by
           resisting
           Puritans
           ;
           the
           slaunder
           must
           needs
           be
           too
           light
           ,
           and
           the
           accusation
           without
           color
           ,
           to
           say
           that
           he
           hath
           beaten
           against
           the
           heart
           of
           al
           true
           
           Christian
           doctrine
           ,
           professed
           by
           her
           Maiestie
           ,
           &
           the
           whole
           state
           of
           this
           Realme
           :
           as
           though
           (
           which
           you
           desire
           the
           world
           might
           beleeue
           )
           the
           hart
           of
           Christian
           religion
           ,
           were
           only
           amongst
           such
           ,
           whom
           the
           affectation
           of
           singularity
           hath
           tearmed
           by
           the
           name
           of
           Puritans
           :
           And
           that
           the
           rest
           who
           are
           not
           of
           that
           temper
           ,
           are
           dangerous
           ,
           and
           close
           hereticks
           .
           Thus
           Appollinarius
           the
           yonger
           ,
           
           who
           wrote
           so
           much
           in
           defence
           of
           the
           Christian
           faith
           ,
           that
           Saint
           Basil
           said
           of
           him
           ,
           that
           with
           his
           volumes
           he
           had
           filled
           the
           whole
           world
           ;
           and
           wrote
           against
           rauing
           and
           frantick
           Porphury
           ,
           thirty
           bookes
           ,
           more
           excellent
           then
           any
           other
           of
           his
           workes
           ;
           was
           afterward
           accused
           that
           he
           held
           the
           error
           of
           the
           Millenaries
           ,
           that
           into
           the
           trinity
           he
           had
           brought
           ,
           Great
           ,
           greater
           ,
           and
           greatest
           of
           all
           ;
           that
           he
           thought
           not
           right
           of
           the
           incarnation
           of
           Christ
           :
           but
           seeing
           Theophilus
           Bishop
           of
           Alexandria
           ,
           who
           was
           an
           enemy
           vnto
           him
           ,
           &
           diuers
           other
           Authors
           besides
           ,
           report
           that
           he
           was
           vehement
           ,
           to
           confute
           the
           
             Arrians
             ,
             Eunomians
             ,
             Origenists
          
           ,
           and
           many
           other
           hereticks
           ,
           in
           many
           volumes
           ,
           
           it
           may
           be
           thought
           whatsoeuer
           his
           other
           errors
           were
           ,
           the
           malice
           of
           his
           aduersaries
           had
           forged
           this
           ,
           to
           diminish
           the
           authority
           of
           those
           bookes
           ,
           which
           hee
           had
           written
           against
           them
           .
           So
           that
           this
           practise
           is
           no
           new
           thing
           ,
           to
           diminish
           the
           soundnes
           of
           their
           religion
           ,
           whose
           iudgements
           ,
           and
           reasons
           we
           are
           vnable
           to
           withstand
           .
           But
           I
           doubt
           not
           by
           that
           which
           followeth
           ,
           but
           it
           shall
           easily
           bee
           made
           to
           appeare
           ,
           that
           he
           is
           of
           the
           same
           iudgement
           with
           the
           Church
           of
           England
           ;
           that
           he
           hath
           not
           committed
           any
           ouersight
           ;
           nor
           that
           he
           goeth
           not
           about
           to
           contradict
           ,
           the
           reuerend
           fathers
           of
           our
           Church
           ;
           which
           things
           (
           in
           al
           likeliehood
           )
           are
           matters
           by
           al
           you
           much
           desired
           ;
           and
           therefore
           I
           hope
           you
           will
           accept
           (
           as
           you
           desire
           )
           this
           charitable
           ,
           direct
           ,
           plaine
           ,
           and
           sincere
           answere
           ;
           which
           no
           doubt
           of
           it
           ,
           from
           himselfe
           had
           bin
           far
           more
           learned
           and
           more
           speedy
           ,
           if
           he
           could
           either
           haue
           resolued
           to
           haue
           don
           it
           ,
           or
           after
           he
           had
           resolued
           could
           haue
           liued
           ,
           to
           haue
           seene
           it
           finished
           .
           But
           first
           of
           all
           ,
           he
           was
           loth
           to
           entermeddle
           with
           so
           weake
           aduersaries
           ;
           thinking
           it
           vnfit
           (
           as
           
           himselfe
           said
           )
           that
           a
           man
           that
           hath
           a
           long
           iourney
           ,
           should
           turne
           backe
           to
           beate
           euerie
           barking
           curre
           ;
           and
           hauing
           taken
           it
           in
           hand
           ,
           his
           vrgent
           and
           greater
           affaires
           ,
           together
           with
           the
           want
           of
           strength
           ,
           weakened
           with
           much
           labour
           ,
           would
           not
           giue
           him
           time
           to
           see
           it
           finished
           .
           Yet
           a
           his
           mind
           was
           stronger
           then
           his
           yeares
           ,
           and
           knew
           not
           well
           how
           to
           yeeld
           to
           infirmitie
           .
           Wherein
           if
           hee
           had
           ,
           somewhat
           fauoured
           himselfe
           ,
           he
           might
           peraduenture
           ,
           haue
           liued
           to
           haue
           answered
           you
           ;
           to
           the
           benefite
           of
           the
           Church
           ,
           and
           the
           comfort
           of
           a
           great
           number
           .
           But
           b
           death
           hath
           done
           what
           hee
           could
           ;
           it
           hath
           killed
           his
           bodie
           ,
           and
           it
           is
           laid
           vp
           in
           the
           heart
           of
           the
           earth
           ;
           it
           hath
           taken
           from
           vs
           ,
           and
           from
           the
           Church
           of
           God
           ,
           a
           sweete
           friend
           ,
           a
           wise
           counsellour
           ,
           and
           a
           strong
           Champion
           :
           so
           that
           I
           may
           say
           ,
           as
           it
           was
           sometimes
           said
           of
           
             Demosthenes
             :
             Demosthenes
          
           is
           meete
           for
           Athens
           ,
           Demades
           ouergreat
           .
           Others
           fit
           enough
           to
           liue
           in
           the
           midst
           of
           errour
           ,
           vanitie
           ,
           vnthankfulnesse
           ,
           and
           deceit
           ,
           but
           hee
           too
           good
           .
           For
           he
           was
           as
           the
           morning
           starre
           ,
           in
           the
           middest
           of
           a
           cloud
           ,
           and
           as
           the
           Moone
           when
           it
           is
           full
           ;
           and
           as
           the
           Sunne
           shining
           vpon
           the
           Temple
           of
           the
           most
           High
           ,
           and
           as
           the
           rainebowe
           that
           is
           bright
           in
           the
           faire
           cloudes
           ;
           when
           he
           put
           on
           the
           garment
           of
           honour
           ,
           and
           was
           clothed
           with
           all
           beautie
           ,
           
           hee
           went
           vp
           to
           the
           holy
           Altar
           ;
           and
           made
           the
           garment
           of
           holinesse
           honourable
           .
           But
           this
           ought
           to
           content
           vs
           ,
           that
           the
           soules
           of
           the
           righteous
           ,
           are
           in
           the
           hand
           of
           God
           ,
           and
           no
           torment
           shall
           touch
           them
           :
           In
           the
           sight
           of
           the
           vnwise
           they
           appeared
           to
           die
           ,
           and
           their
           end
           was
           thought
           grieuous
           ,
           and
           their
           departing
           from
           vs
           destruction
           ,
           but
           they
           are
           in
           peace
           .
        
      
    
     
       
         
         
           ARTICLE
           I.
           Of
           the
           Deity
           of
           the
           Sonne
           of
           God.
           
        
         
           AL
           points
           in
           Diuinitie
           ,
           are
           not
           of
           the
           like
           easinesse
           of
           apprehension
           .
           For
           in
           some
           ,
           the
           dimme
           light
           of
           nature
           not
           wholy
           darkened
           ,
           can
           giue
           a
           reason
           of
           that
           wee
           doe
           ;
           as
           well
           as
           faith
           out
           of
           precept
           ,
           doth
           warrant
           what
           wee
           doe
           beleeue
           .
           And
           therefore
           the
           Gentiles
           both
           before
           ,
           and
           after
           the
           Lawe
           ,
           were
           to
           themselues
           a
           kind
           of
           Lawe
           ,
           euen
           by
           the
           light
           of
           nature
           ,
           not
           to
           doe
           all
           those
           thinges
           that
           they
           did
           desire
           ,
           but
           they
           had
           a
           thing
           in
           their
           hearts
           ,
           equiualent
           to
           the
           law
           in
           respect
           of
           forbidding
           ,
           because
           they
           could
           accuse
           and
           excuse
           themselues
           ,
           hauing
           the
           witnesse
           of
           their
           conscience
           present
           with
           them
           .
           Thus
           the
           effect
           of
           all
           the
           commandements
           ,
           was
           in
           the
           Iewes
           before
           the
           lawe
           ,
           and
           in
           the
           Gentiles
           who
           had
           not
           the
           law
           ,
           giuen
           vnto
           them
           .
           Thus
           the
           first
           commuandement
           was
           in
           Terah
           ,
           
           Abrahams
           father
           ,
           which
           was
           the
           reason
           of
           his
           departure
           from
           Vr
           of
           the
           Chaldees
           ,
           to
           goe
           into
           the
           land
           of
           Canaan
           .
           And
           afterwards
           in
           Iacob
           when
           hee
           departed
           out
           of
           Labans
           house
           ;
           
           aboue
           foure
           hundred
           yeares
           before
           the
           Lawe
           was
           giuen
           :
           so
           the
           second
           commandement
           in
           Rachel
           ;
           
           the
           third
           in
           Abraham
           to
           his
           seruant
           :
           the
           fourth
           had
           a
           precept
           in
           the
           creation
           :
           the
           fift
           for
           honouring
           his
           parents
           ,
           euen
           in
           Esau
           :
           the
           sixt
           in
           Cain
           ,
           
           who
           knew
           the
           greatnesse
           of
           that
           euill
           ,
           which
           hee
           had
           committed
           ,
           that
           slew
           his
           brother
           :
           feare
           making
           him
           ,
           out
           of
           a
           guiltie
           conscience
           ,
           to
           denie
           that
           ,
           which
           loue
           before
           had
           not
           power
           enough
           to
           teach
           him
           to
           forbeare
           .
           The
           seuenth
           ,
           in
           the
           hatred
           of
           the
           sinne
           of
           Sichem
           ;
           
           which
           Iacob
           though
           he
           allowed
           not
           to
           be
           rightly
           punished
           ,
           yet
           he
           did
           not
           approue
           as
           to
           be
           well
           done
           .
           
           The
           eight
           ,
           euen
           in
           Egypt
           ,
           which
           made
           Ioseph
           to
           say
           ,
           What
           act
           is
           that
           you
           haue
           done
           ?
           when
           the
           cup
           of
           Pharaoh
           was
           found
           in
           the
           sacke
           of
           Beniamin
           .
           
           The
           ninth
           ,
           when
           Iudah
           feared
           the
           witnesse
           of
           Thamar
           .
           The
           last
           
           in
           Abimelech
           for
           taking
           the
           wife
           of
           Abraham
           ,
           
           where
           the
           vision
           did
           not
           so
           much
           tell
           him
           it
           was
           a
           sinne
           (
           which
           hee
           knew
           by
           nature
           )
           as
           that
           she
           was
           another
           mans
           wife
           .
           Now
           in
           these
           things
           which
           were
           obserued
           before
           the
           morall
           Law
           ,
           some
           were
           of
           more
           apparant
           dislike
           ,
           euen
           in
           the
           opinion
           of
           the
           heathen
           ,
           who
           had
           no
           other
           direction
           but
           the
           light
           of
           nature
           ;
           as
           the
           third
           ,
           fift
           ,
           sixt
           ,
           seuenth
           ,
           eight
           ,
           and
           ninth
           commandements
           .
           
           For
           the
           Egyptians
           had
           a
           lawe
           ;
           Sweare
           not
           least
           thou
           die
           .
           And
           this
           was
           punished
           in
           the
           twelue
           tables
           of
           the
           Romans
           .
           
           For
           the
           fift
           ,
           Homer
           saith
           of
           one
           that
           had
           a
           misfortune
           ,
           it
           was
           because
           hee
           honoured
           not
           his
           parents
           .
           
           For
           the
           sixt
           ,
           nature
           hath
           made
           the
           Murderer
           to
           expect
           what
           he
           hath
           committed
           .
           
           For
           the
           seuenth
           ,
           Flie
           the
           name
           of
           an
           adulterer
           ,
           if
           thou
           wilt
           escape
           death
           .
           For
           the
           eight
           ,
           Demosthenes
           against
           Timocrates
           repeateth
           it
           as
           Solons
           law
           ,
           plainely
           in
           the
           verie
           words
           .
           And
           for
           false
           witnesse
           ,
           the
           Romans
           did
           punish
           it
           by
           their
           twelue
           tables
           .
           But
           the
           incarnation
           of
           Christ
           ,
           the
           Sacraments
           ,
           the
           Trinitie
           ,
           the
           Decree
           of
           God
           ,
           are
           matters
           of
           a
           deeper
           speculation
           ;
           wherin
           humilitie
           must
           follow
           the
           direction
           of
           faith
           ,
           and
           not
           seek
           vainely
           with
           curiositie
           to
           know
           that
           ,
           which
           our
           silly
           weaknesse
           ,
           is
           far
           vnable
           to
           comprehend
           .
           For
           *
           as
           those
           things
           that
           are
           manifest
           are
           not
           to
           bee
           neglected
           ,
           so
           those
           things
           that
           are
           hid
           ,
           are
           not
           to
           be
           searched
           ;
           least
           in
           the
           one
           we
           be
           vnlawfully
           curious
           ,
           and
           in
           the
           other
           be
           found
           daungerously
           vnthankfull
           .
           Now
           specially
           for
           the
           matter
           of
           the
           Trinitie
           ,
           wherein
           you
           take
           exception
           in
           your
           two
           first
           Articles
           ;
           doubtlesse
           a
           there
           are
           few
           errours
           more
           dangerous
           ,
           or
           that
           haue
           stirred
           vp
           greater
           tragedies
           in
           the
           church
           of
           God.
           All
           men
           see
           in
           nature
           ,
           that
           there
           is
           a
           God
           ;
           but
           the
           distinction
           of
           persons
           ,
           Trinitie
           in
           Vnitie
           ,
           that
           faith
           in
           humilitie
           must
           teach
           vs
           to
           beleeue
           .
           For
           who
           can
           comprehend
           by
           reason
           ,
           that
           in
           that
           holy
           ,
           and
           sacred
           Trinitie
           ,
           one
           is
           what
           three
           are
           ,
           and
           that
           two
           is
           but
           one
           thing
           ;
           and
           in
           themselues
           and
           euerie
           particular
           infinite
           ;
           and
           all
           in
           euerie
           one
           ,
           and
           euerie
           one
           in
           all
           ,
           and
           all
           in
           all
           ,
           and
           one
           in
           all
           .
           Fire
           hath
           three
           things
           ,
           motion
           ,
           light
           and
           heat
           ;
           Arrius
           deuide
           this
           if
           
           thou
           canst
           ,
           and
           then
           deuide
           the
           Trinitie
           .
           Out
           of
           this
           difficultie
           ,
           together
           with
           the
           rash
           presumption
           of
           ignorant
           men
           ,
           haue
           proceeded
           those
           dangerous
           errours
           ,
           that
           so
           long
           ,
           and
           so
           hotly
           haue
           troubled
           the
           church
           ;
           thus
           the
           Manichies
           haue
           denied
           the
           vnitie
           of
           Essence
           ;
           the
           Valentinians
           (
           or
           Gnostici
           )
           from
           Carpocrates
           ,
           
           held
           that
           Christ
           was
           man
           onely
           ,
           from
           both
           sexes
           borne
           ,
           but
           that
           he
           had
           such
           a
           soule
           ,
           which
           knew
           all
           things
           that
           were
           aboue
           ,
           and
           snewed
           them
           .
           Those
           that
           haue
           in
           their
           erronious
           doctrine
           oppugned
           the
           Trinitie
           ,
           are
           of
           two
           sorts
           ;
           they
           haue
           either
           denied
           the
           distinction
           of
           persons
           ,
           or
           else
           the
           samenesse
           of
           Essence
           ;
           thus
           the
           Arrians
           (
           for
           we
           will
           not
           stand
           to
           incounter
           or
           confute
           all
           other
           heresies
           )
           held
           that
           Christ
           was
           a
           person
           before
           his
           incarnation
           ,
           but
           that
           he
           was
           true
           ,
           and
           eternall
           God
           ,
           equall
           ,
           and
           of
           the
           same
           essence
           ,
           with
           his
           Father
           ,
           that
           they
           denied
           ;
           for
           they
           hold
           that
           the
           Sonne
           is
           not
           eternally
           begotten
           ,
           of
           the
           substance
           of
           his
           Father
           ,
           and
           so
           that
           there
           is
           an
           inequalitie
           ,
           and
           indeed
           a
           distinction
           ,
           and
           prioritie
           of
           essence
           .
           Into
           this
           dangerous
           ,
           and
           ignorant
           blind
           heresie
           ,
           confuted
           long
           since
           with
           powerfull
           and
           strong
           reasons
           ,
           it
           seemes
           you
           are
           of
           opinion
           that
           Maister
           Hooker
           is
           fallen
           ,
           both
           against
           the
           truth
           ,
           and
           against
           the
           true
           assertions
           ,
           of
           the
           Reuerend
           Fathers
           of
           our
           church
           .
           The
           ground
           of
           this
           so
           great
           and
           so
           vncharitable
           accusation
           ,
           is
           because
           he
           saith
           ,
           that
           the
           Father
           alone
           ,
           is
           originally
           that
           Deitie
           ,
           
           which
           
             Christ
             originally
          
           is
           not
           .
           Where
           you
           seem
           to
           inferre
           ,
           against
           the
           distinction
           of
           the
           Trinitie
           ,
           that
           the
           Godhead
           of
           the
           Father
           ,
           and
           the
           Sonne
           cannot
           bee
           all
           one
           ,
           if
           the
           Sonne
           be
           not
           originally
           that
           Deitie
           .
           It
           seemes
           then
           in
           your
           opinions
           ,
           that
           this
           speech
           vttered
           verie
           learnedly
           ,
           and
           with
           great
           wisedome
           ,
           and
           truth
           ;
           
             The
             Father
             alone
             is
             originally
             that
             Deitie
             which
             Christ
             originally
             is
             not
             ,
          
           is
           both
           vnusuall
           ,
           new
           ,
           and
           dangerous
           .
           First
           ,
           because
           it
           weakeneth
           the
           eternitie
           of
           the
           Sonne
           ,
           in
           the
           opinion
           of
           the
           simple
           ,
           or
           maketh
           the
           Sonne
           inferiour
           to
           the
           Father
           in
           respect
           of
           the
           Godhead
           ,
           or
           else
           teacheth
           the
           ignorant
           that
           there
           may
           be
           many
           Gods.
           I
           know
           your
           owne
           Christian
           iudgements
           ,
           
           could
           easily
           haue
           freed
           him
           from
           all
           suspicion
           of
           error
           in
           this
           point
           ;
           if
           your
           charity
           had
           bin
           equall
           to
           your
           vnderstanding
           :
           for
           he
           himselfe
           hath
           confessed
           in
           the
           very
           same
           place
           ,
           from
           whence
           you
           haue
           taken
           this
           ,
           wherof
           you
           accuse
           him
           ;
           that
           by
           the
           gift
           of
           eternall
           generation
           ,
           Christ
           hath
           receiued
           of
           the
           father
           ,
           one
           and
           in
           number
           the
           selfe
           same
           substance
           ;
           which
           the
           father
           hath
           of
           himselfe
           vnreceiued
           from
           any
           other
           .
           Who
           seeth
           not
           ,
           saith
           S.
           Augustine
           ,
           that
           these
           words
           Father
           ,
           
           and
           Son
           ,
           shew
           not
           the
           diuersities
           of
           natures
           ,
           but
           the
           relation
           of
           persons
           ;
           and
           therfore
           the
           Son
           is
           not
           of
           another
           nature
           and
           of
           a
           diuers
           substance
           ,
           because
           the
           father
           is
           God
           ,
           not
           from
           another
           God
           ,
           but
           the
           Son
           is
           God
           from
           God
           his
           father
           :
           heere
           is
           not
           declared
           the
           substance
           but
           the
           originall
           ;
           
           that
           is
           ,
           not
           what
           he
           is
           ,
           but
           from
           whence
           he
           is
           ,
           or
           is
           not
           ;
           for
           in
           God
           the
           Father
           ,
           and
           in
           God
           the
           Son
           ,
           if
           we
           inquire
           the
           nature
           of
           them
           both
           ,
           both
           are
           God
           ,
           and
           but
           one
           God
           ,
           neither
           greater
           or
           lesse
           in
           essence
           of
           Godhead
           ,
           one
           then
           the
           other
           .
           But
           if
           we
           speake
           of
           the
           originall
           ,
           saith
           Saint
           Austin
           (
           which
           you
           see
           Master
           Hooker
           did
           )
           the
           Father
           is
           God
           originally
           ,
           from
           whom
           the
           Son
           is
           God
           ;
           but
           there
           is
           not
           from
           whom
           the
           Father
           hath
           originally
           his
           deity
           ;
           so
           that
           to
           mislike
           this
           kinde
           of
           speech
           ,
           is
           contrary
           to
           all
           truth
           ,
           to
           affirme
           ,
           that
           the
           Son
           is
           not
           eternally
           begotten
           of
           the
           father
           ,
           &
           that
           the
           Father
           is
           not
           eternally
           a
           deity
           begetting
           .
           But
           heere
           you
           must
           take
           heede
           of
           the
           errour
           of
           Arrius
           ,
           who
           against
           the
           truth
           reasoned
           thus
           ;
           If
           the
           Sonne
           be
           coeternall
           with
           his
           Father
           ,
           tell
           vs
           ,
           we
           beseech
           you
           ,
           whether
           he
           were
           begotten
           when
           he
           was
           ,
           or
           when
           he
           was
           not
           ;
           if
           when
           he
           was
           ,
           then
           there
           was
           before
           two
           vnbegotten
           ,
           and
           afterwards
           one
           begot
           the
           other
           ;
           if
           when
           he
           was
           not
           ,
           then
           he
           must
           needes
           be
           later
           ,
           and
           after
           his
           Father
           .
           But
           saith
           Saint
           Augustine
           ,
           as
           we
           haue
           knowne
           onely
           the
           Father
           ,
           alwayes
           and
           without
           beginning
           to
           be
           vnbegottē
           ;
           so
           we
           confesse
           ,
           the
           Son
           alwaies
           ,
           and
           without
           beginning
           to
           bee
           begotten
           of
           his
           Father
           :
           therefore
           because
           the
           Father
           ,
           is
           originally
           that
           Deitie
           ,
           from
           whence
           the
           Sonne
           is
           the
           Sonne
           ;
           though
           hee
           be
           the
           
           same
           Deity
           ,
           yet
           the
           Father
           alone
           ,
           is
           originally
           that
           Deitie
           ,
           which
           the
           Sonne
           originally
           is
           not
           :
           The
           want
           of
           Identitie
           being
           not
           in
           the
           Deitie
           (
           whereof
           we
           must
           needes
           with
           the
           Church
           of
           God
           acknowledge
           an
           Vnitie
           )
           but
           in
           that
           it
           is
           not
           originally
           the
           same
           .
           For
           euery
           thing
           that
           is
           a
           beginning
           ,
           is
           a
           father
           vnto
           that
           which
           commeth
           of
           it
           ,
           and
           euery
           ofspring
           is
           a
           sonne
           vnto
           that
           out
           of
           which
           it
           groweth
           .
           Christ
           then
           being
           God
           ,
           by
           being
           of
           God
           ,
           light
           by
           issuing
           out
           of
           light
           ,
           though
           he
           be
           the
           same
           deity
           (
           for
           in
           the
           Trinitie
           there
           is
           but
           one
           deity
           )
           yet
           the
           Father
           is
           originally
           that
           deity
           alone
           ,
           which
           Christ
           originally
           is
           not
           .
           Here
           if
           you
           note
           but
           the
           difference
           betwixt
           that
           Deity
           ,
           and
           
             originally
             that
             Deity
          
           ,
           you
           must
           needs
           confesse
           that
           M.
           Hooker
           speaketh
           ,
           with
           the
           consent
           of
           reformed
           antiquitie
           ,
           and
           hath
           said
           nothing
           to
           diminish
           the
           eternitie
           of
           the
           Sonne
           ,
           or
           to
           make
           him
           inferiour
           ,
           in
           respect
           of
           his
           Father
           ;
           or
           to
           teach
           the
           ignorant
           ,
           that
           there
           be
           manie
           Gods.
           
        
      
       
         
           ARTICLE
           II.
           The
           coeternity
           of
           the
           Sonne
           ,
           and
           the
           proceeding
           of
           the
           holy
           Ghost
           .
        
         
           IN
           this
           Article
           ,
           the
           thing
           which
           you
           mislike
           is
           not
           any
           matter
           of
           his
           iudgement
           ,
           but
           that
           he
           seemeth
           to
           cōfesse
           ,
           either
           out
           of
           lesse
           learning
           then
           you
           haue
           ,
           or
           more
           humilitie
           then
           you
           shew
           ,
           that
           the
           coeternitie
           of
           the
           Sonne
           of
           God
           ,
           with
           his
           Father
           ,
           and
           the
           proceeding
           of
           the
           Spirit
           from
           the
           Father
           and
           the
           Sonne
           ,
           are
           in
           Scripture
           no
           where
           to
           be
           found
           by
           expresse
           literall
           mention
           :
           And
           yet
           you
           cannot
           be
           ignorant
           ,
           but
           that
           vndoubtedly
           he
           beleeued
           both
           .
           Therfore
           in
           my
           opinion
           it
           is
           strange
           ,
           why
           out
           of
           the
           second
           ,
           &
           fift
           Article
           ,
           holdē
           by
           our
           church
           ;
           you
           alleage
           that
           the
           Sonne
           is
           the
           word
           of
           the
           Father
           from
           euerlasting
           ,
           begotten
           of
           the
           Father
           ;
           and
           the
           holy
           Ghost
           proceeding
           from
           the
           Father
           and
           the
           Son
           ;
           as
           though
           you
           
           dealt
           with
           an
           aduersarie
           that
           denied
           either
           .
           You
           could
           not
           be
           ignorant
           (
           hauing
           perused
           his
           writings
           with
           that
           diligence
           to
           reprehend
           )
           but
           in
           this
           great
           mysterie
           of
           the
           Trinitie
           ,
           both
           concerning
           the
           equalitie
           of
           the
           Sonne
           with
           the
           Father
           ,
           and
           the
           Deitie
           of
           the
           holie
           Ghost
           ,
           who
           proceedeth
           from
           both
           ,
           see
           plainly
           ,
           that
           he
           held
           directly
           ,
           and
           soundly
           that
           doctrine
           ,
           which
           is
           most
           true
           ,
           and
           euerie
           way
           agreeable
           with
           the
           iudgements
           ,
           and
           expositions
           of
           the
           Reuerend
           Fathers
           of
           our
           Church
           .
           Neither
           doe
           I
           know
           ,
           whether
           in
           this
           point
           ,
           anie
           of
           them
           ,
           haue
           left
           behinde
           them
           a
           more
           sound
           ,
           learned
           ,
           and
           vertuous
           Confession
           ,
           then
           he
           hath
           done
           .
           
           For
           ,
           saith
           he
           ;
           The
           Lord
           our
           God
           is
           but
           one
           God.
           In
           which
           indiuisible
           vnitie
           ,
           notwithstanding
           we
           adore
           the
           Father
           ,
           as
           being
           altogether
           of
           himselfe
           ;
           we
           glorifie
           that
           Consubstantiall
           Word
           ,
           which
           is
           the
           Sonne
           ;
           wee
           blesse
           and
           magnifie
           that
           coessentiall
           Spirit
           ,
           eternally
           proceeding
           from
           both
           ,
           which
           is
           the
           holy
           Ghost
           :
           what
           confession
           can
           there
           be
           in
           this
           point
           ,
           of
           greater
           iudegment
           ,
           learning
           ,
           and
           truth
           ?
           and
           wherein
           ,
           there
           is
           lesse
           difference
           with
           that
           ,
           which
           our
           Church
           holdeth
           ?
           both
           hauing
           their
           ground
           ,
           as
           you
           may
           see
           ,
           by
           the
           places
           alleaged
           by
           M.
           Hooker
           ,
           in
           the
           Margent
           ,
           from
           the
           infallible
           euidence
           of
           Gods
           word
           .
           This
           troubleth
           you
           that
           hee
           saith
           ,
           that
           these
           points
           are
           in
           scripture
           no
           where
           to
           be
           found
           ,
           
             by
             expresse
             literall
             mention
          
           :
           which
           you
           out
           of
           your
           learned
           obseruation
           ,
           haue
           prooued
           (
           as
           you
           thinke
           )
           to
           be
           farre
           otherwise
           ,
           by
           those
           places
           of
           Scripture
           ,
           which
           his
           carelesse
           reading
           and
           weake
           iudgement
           ,
           was
           no
           way
           able
           to
           obserue
           .
           Where
           first
           ,
           to
           proue
           the
           coeternitie
           of
           the
           Sonne
           ,
           you
           alleage
           ;
           
             The
             Lord
             hath
             possessed
             me
             in
             the
             beginning
             of
             his
             way
             ;
             I
             was
             before
             his
             works
             of
             old
             .
          
           
           And
           againe
           ,
           
             In
             the
             beginning
             was
             the
             word
             ,
             and
             the
             word
             was
             with
             God
             ,
             and
             the
             word
             was
             God.
          
           And
           againe
           ,
           
           
             Glorifie
             me
             thou
             Father
             with
             thine
             owne
             selfe
             ,
             with
             the
             glorie
             which
             I
             had
             with
             thee
             before
             the
             world
             was
             .
          
           These
           places
           I
           confesse
           by
           way
           of
           collection
           ,
           may
           serue
           ,
           trulie
           to
           confirme
           in
           this
           Article
           ,
           that
           which
           our
           Church
           holdeth
           (
           and
           yet
           they
           are
           not
           the
           plainest
           places
           that
           might
           
           be
           alleaged
           for
           this
           purpose
           .
           )
           But
           in
           all
           these
           ,
           where
           is
           there
           to
           be
           found
           expresse
           literall
           mention
           ,
           of
           the
           Coeternitie
           of
           the
           Sonne
           ,
           with
           the
           Father
           ?
           Nay
           ,
           for
           any
           thing
           that
           euer
           I
           could
           reade
           ;
           I
           do
           not
           thinke
           you
           are
           able
           to
           find
           the
           word
           Coeternall
           ,
           or
           Coequall
           ,
           in
           the
           whole
           Scripture
           in
           this
           sence
           .
           For
           after
           the
           Arrians
           had
           long
           ,
           in
           this
           point
           troubled
           the
           Church
           ,
           the
           holy
           Fathers
           expresse
           what
           they
           held
           ,
           by
           the
           word
           Homousion
           ;
           which
           word
           Saint
           Augustine
           affirmeth
           ,
           
           not
           to
           be
           found
           in
           all
           the
           Scripture
           .
           What
           then
           hath
           Maister
           Hooker
           said
           ;
           which
           Saint
           Augustine
           said
           not
           long
           since
           ?
           neither
           of
           them
           disprouing
           the
           thing
           ,
           but
           both
           denying
           the
           expresse
           literall
           mention
           of
           the
           word
           ;
           which
           I
           persuade
           my self
           your
           selues
           are
           neuer
           able
           to
           find
           .
        
         
           Now
           for
           the
           proceeding
           of
           the
           holy
           Ghost
           ,
           you
           alleage
           ,
           as
           you
           say
           ,
           expresse
           words
           :
           
             When
             the
             Comforter
             shall
             come
             ,
             whom
             I
             will
             send
             vnto
             you
             ▪
             from
             the
             Father
             ,
             euen
             the
             Spirit
             of
             truth
             ,
          
           
           
             which
             proceedeth
             of
             the
             Father
          
           :
           Out
           of
           this
           place
           (
           as
           you
           thinke
           )
           you
           haue
           sufficiently
           proued
           ,
           the
           expresse
           literal
           mention
           of
           this
           point
           ;
           we
           contēd
           not
           with
           you
           ,
           nor
           with
           any
           ,
           whether
           the
           truth
           of
           this
           point
           may
           directly
           be
           warranted
           by
           holy
           scripture
           ,
           but
           whether
           there
           be
           ,
           as
           you
           say
           ,
           expresse
           literal
           mention
           .
           First
           then
           we
           call
           that
           expresse
           literal
           mention
           ,
           which
           is
           set
           down
           in
           plaine
           tearmes
           ,
           &
           not
           inferred
           by
           way
           of
           consequence
           :
           that
           it
           is
           so
           in
           this
           point
           we
           haue
           some
           reasō
           to
           doubt
           ,
           vntil
           out
           of
           your
           great
           obseruation
           ,
           you
           confirme
           it
           by
           more
           plaine
           and
           apparant
           Scripture
           .
           For
           against
           this
           place
           (
           which
           is
           but
           one
           )
           which
           you
           haue
           alleaged
           ,
           we
           take
           this
           twofold
           exception
           ;
           as
           thereby
           accounting
           it
           insufficient
           ,
           to
           proue
           as
           you
           would
           haue
           it
           ,
           that
           there
           is
           expresse
           literall
           mention
           of
           the
           proceeding
           ,
           of
           the
           Spirit
           from
           the
           Father
           and
           the
           Son.
           For
           first
           ,
           in
           that
           place
           alleaged
           out
           of
           Saint
           Iohn
           ,
           there
           is
           no
           mention
           at
           all
           of
           proceeding
           from
           the
           Sonne
           .
           Secondly
           ,
           as
           Maister
           Beza
           (
           whose
           authority
           you
           will
           not
           denie
           )
           doth
           expound
           the
           place
           ,
           
           Christ
           speaketh
           not
           of
           the
           essence
           of
           the
           holy
           Ghost
           in
           himselfe
           ,
           but
           of
           the
           vertue
           and
           power
           of
           the
           holy
           Ghost
           in
           vs
           :
           neither
           doth
           his
           interpretation
           (
           which
           wee
           
           will
           not
           examine
           at
           this
           time
           )
           any
           way
           preiudice
           the
           foundation
           of
           that
           truth
           ,
           which
           our
           Church
           doth
           hold
           .
           For
           the
           Deitie
           of
           the
           holie
           Ghost
           proceeding
           from
           the
           Father
           ,
           and
           the
           Sonne
           ,
           though
           not
           by
           any
           expresse
           literall
           mention
           ,
           yet
           may
           easily
           be
           proued
           by
           infinite
           places
           of
           Scripture
           ,
           and
           other
           infallible
           demonstrations
           besides
           this
           .
           In
           the
           dayes
           of
           Liberius
           the
           Pope
           ,
           and
           of
           Constantius
           the
           Emperour
           ,
           certaine
           fantasticall
           spirits
           held
           ,
           that
           the
           holy
           Ghost
           was
           not
           God
           ;
           but
           onely
           the
           ministeriall
           instrument
           of
           diuine
           working
           :
           This
           began
           vnder
           Arrius
           ,
           and
           increased
           by
           Eunomius
           ,
           a
           leprous
           heretike
           ,
           but
           a
           subtill
           Logitian
           ;
           whom
           the
           Church
           hath
           strongly
           confuted
           ,
           with
           arguments
           impossible
           to
           be
           answered
           .
           
           As
           first
           ,
           that
           the
           holy
           Ghost
           is
           euerie
           where
           ;
           to
           giue
           all
           things
           :
           to
           know
           and
           search
           all
           things
           ;
           that
           we
           are
           commanded
           to
           baptise
           in
           the
           name
           of
           the
           Father
           ,
           of
           the
           Sonne
           ,
           and
           of
           the
           holy
           Ghost
           :
           besides
           the
           greatnesse
           of
           the
           sinne
           against
           the
           holy
           Ghost
           :
           
           So
           Ananias
           that
           lyed
           ,
           as
           Peter
           said
           ,
           to
           the
           holy
           Ghost
           ,
           lyed
           not
           to
           man
           ,
           but
           to
           God.
           These
           and
           many
           such
           places
           ,
           warranted
           those
           ancient
           Councels
           ,
           to
           conclude
           the
           Deitie
           of
           the
           holy
           Ghost
           ,
           equall
           to
           the
           Father
           and
           the
           Sonne
           ;
           and
           equally
           proceeding
           from
           both
           .
           As
           first
           the
           Councell
           of
           Constantinople
           ,
           
           consisting
           of
           an
           hundreth
           and
           fiftie
           Bishops
           ,
           vnder
           Theodosius
           the
           elder
           ,
           and
           Damasus
           the
           Pope
           ,
           which
           condemned
           the
           heresie
           of
           the
           Macedonians
           .
           The
           same
           faith
           was
           confirmed
           by
           the
           Councell
           of
           Ephesus
           ;
           the
           Councell
           of
           Chalcedon
           ;
           
           the
           Councell
           of
           Lateran
           ,
           vnder
           Innocentius
           the
           third
           ,
           and
           diuers
           others
           .
           And
           Athanasius
           himselfe
           maketh
           it
           most
           plaine
           ,
           that
           the
           Father
           is
           of
           none
           ,
           either
           made
           ,
           created
           ,
           or
           begotten
           :
           the
           Sonne
           is
           of
           the
           Father
           alone
           ,
           not
           made
           ,
           nor
           created
           ,
           but
           begotten
           :
           the
           holy
           Ghost
           is
           from
           the
           Father
           ,
           and
           the
           Sonne
           ,
           not
           made
           ,
           nor
           created
           ,
           nor
           begotten
           ,
           but
           proceeding
           .
           In
           this
           ,
           nothing
           being
           first
           ,
           or
           last
           ,
           greater
           ,
           or
           lesse
           ;
           but
           all
           the
           three
           persons
           ,
           coeternall
           and
           coequall
           .
           The
           proceeding
           of
           the
           holy
           Ghost
           (
           as
           the
           Schoolemen
           obserue
           )
           is
           threefold
           ;
           one
           vnspeakeable
           and
           eternal
           ,
           whereby
           the
           holy
           Ghost
           eternally
           ;
           
           and
           without
           time
           ,
           proceedeth
           from
           the
           Father
           and
           the
           Sonne
           ;
           the
           other
           temporall
           ,
           when
           he
           is
           sent
           from
           the
           Father
           ,
           and
           the
           Son
           ,
           to
           sanctifie
           the
           elect
           .
           Of
           this
           latter
           proceeding
           ,
           saith
           Beza
           ,
           is
           that
           place
           vnderstood
           which
           you
           peremptorily
           alleage
           ,
           for
           to
           proue
           the
           first
           .
           So
           then
           we
           say
           ,
           for
           our
           answer
           to
           this
           cauill
           ,
           that
           as
           yet
           we
           see
           not
           expresse
           literall
           mention
           of
           these
           points
           ;
           but
           that
           they
           are
           truly
           and
           soundly
           collected
           ,
           by
           the
           Church
           ,
           we
           neither
           doe
           ,
           can
           ,
           or
           dare
           deny
           ;
           secondly
           ,
           that
           the
           deniall
           of
           expresse
           literall
           mention
           ,
           ought
           not
           to
           make
           any
           scruple
           ,
           in
           the
           minds
           of
           weake
           Christians
           ,
           concerning
           these
           articles
           ,
           the
           substance
           wherof
           are
           plaine
           scripture
           ;
           though
           for
           the
           words
           we
           finde
           not
           as
           yet
           any
           expresse
           literall
           mention
           :
           nor
           last
           of
           all
           (
           as
           you
           seeme
           to
           feare
           )
           it
           can
           be
           no
           vnderpropping
           to
           the
           traditions
           of
           the
           Church
           of
           Rome
           ,
           which
           if
           they
           can
           proue
           with
           the
           like
           necessary
           collection
           ,
           out
           of
           the
           holy
           scripture
           ,
           we
           are
           readie
           to
           imbrace
           them
           with
           all
           our
           hearts
           .
           In
           the
           meane
           time
           we
           account
           it
           a
           wrong
           ,
           to
           haue
           an
           article
           of
           our
           faith
           ,
           for
           want
           of
           expresse
           literall
           mention
           out
           of
           scripture
           ,
           to
           be
           compared
           to
           traditions
           ,
           of
           that
           kinde
           ,
           for
           which
           in
           scripture
           there
           is
           no
           warrant
           at
           all
           .
           To
           conclude
           then
           this
           article
           ,
           we
           say
           that
           in
           the
           Trinitie
           there
           is
           that
           Identity
           of
           essence
           ,
           
           that
           it
           admitteth
           equality
           ,
           but
           not
           plurality
           :
           the
           Father
           is
           one
           ,
           the
           Sonne
           another
           ,
           the
           Holy-Ghost
           another
           ,
           
           but
           not
           another
           thing
           .
           For
           that
           thing
           that
           they
           all
           are
           ,
           is
           this
           one
           thing
           ,
           that
           they
           are
           one
           God.
           So
           that
           Saint
           Austin
           saith
           ,
           I
           and
           my
           Father
           are
           one
           ;
           heere
           both
           the
           words
           of
           the
           sentence
           ,
           one
           ,
           &
           are
           ;
           in
           that
           he
           saith
           one
           ,
           
           he
           freeth
           thee
           from
           Arrius
           ;
           and
           in
           that
           he
           saith
           are
           ,
           hee
           freeth
           thee
           from
           Sabellius
           .
           For
           are
           ,
           hee
           would
           not
           say
           of
           one
           ;
           and
           one
           ,
           he
           would
           not
           say
           of
           diuers
           :
           for
           euery
           person
           hath
           his
           owne
           substance
           ,
           which
           no
           other
           besides
           hath
           ,
           although
           there
           be
           others
           besides
           ,
           which
           are
           of
           the
           same
           substance
           .
           For
           the
           persons
           of
           the
           Godhead
           by
           reason
           of
           the
           vnity
           of
           their
           substance
           ,
           doe
           as
           necessarily
           remaine
           ,
           one
           within
           another
           ,
           as
           they
           are
           of
           necessitie
           ,
           to
           be
           distinguished
           
           one
           frō
           another
           :
           because
           two
           are
           the
           issue
           of
           one
           ,
           and
           one
           the
           ofspring
           of
           the
           other
           two
           ;
           only
           of
           three
           ,
           one
           ,
           not
           growing
           out
           of
           any
           other
           .
           For
           sith
           they
           all
           are
           but
           one
           God
           in
           number
           ,
           one
           indiuisible
           essence
           ,
           or
           substance
           ,
           their
           distinction
           cannot
           possiblie
           admit
           separation
           ;
           
           the
           Father
           therefore
           is
           in
           the
           Sonne
           ,
           and
           the
           Son
           in
           him
           ;
           they
           both
           in
           the
           Spirit
           ,
           and
           the
           Spirit
           in
           both
           them
           :
           He
           that
           can
           ,
           saith
           Austine
           ,
           
           conceiue
           ,
           let
           him
           comprehend
           it
           ,
           but
           hee
           that
           cannot
           ,
           let
           him
           beleeue
           ,
           and
           pray
           ,
           that
           that
           which
           hee
           beleeueth
           ▪
           he
           may
           truly
           vnderstand
           .
        
      
       
         
           ARTICLE
           III.
           Whether
           the
           holy
           Scriptures
           containe
           all
           things
           necessarie
           to
           saluation
           .
        
         
           TWo
           things
           ,
           are
           requisite
           to
           mans
           better
           life
           ;
           a
           faith
           to
           beleeue
           what
           he
           ought
           ,
           a
           knowledge
           to
           comprehend
           what
           hee
           must
           beleeue
           .
           For
           ,
           saith
           our
           Sauiour
           ,
           
           in
           this
           is
           eternal
           life
           ,
           to
           know
           thee
           to
           be
           the
           only
           verie
           God
           ,
           and
           whom
           thou
           hast
           sent
           Iesus
           Christ.
           Because
           therefore
           the
           want
           of
           this
           knowledge
           ,
           is
           the
           cause
           of
           all
           iniquitie
           amongst
           men
           ,
           as
           contrariwise
           the
           verie
           ground
           of
           all
           our
           happinesse
           ,
           and
           the
           seed
           of
           whatsoeuer
           perfect
           vertue
           groweth
           from
           vs
           ,
           is
           a
           right
           opinion
           touching
           things
           diuine
           :
           this
           kind
           of
           knowledge
           wee
           may
           iustly
           set
           downe
           ,
           for
           the
           first
           and
           chiefest
           thing
           ,
           which
           God
           imparteth
           to
           his
           people
           ;
           and
           our
           dutie
           ,
           of
           receiuing
           this
           at
           his
           mercifull
           hands
           ,
           for
           the
           first
           of
           those
           religious
           offices
           ,
           wherewith
           wee
           publikely
           honour
           him
           on
           earth
           .
           Now
           our
           Church
           holdeth
           ,
           and
           wee
           most
           willingly
           confesse
           ,
           that
           the
           scripture
           is
           the
           true
           ground
           ,
           of
           all
           that
           holily
           we
           beleeue
           .
           But
           yet
           for
           all
           that
           ,
           not
           the
           onely
           meanes
           ,
           concerning
           God
           ,
           of
           all
           that
           profitably
           wee
           know
           .
           For
           that
           new
           impression
           ,
           made
           into
           our
           nature
           ,
           euē
           by
           the
           hand
           of
           the
           Almightie
           ,
           after
           the
           first
           sinne
           ;
           and
           the
           wise
           beholding
           of
           his
           excellent
           workmanship
           ,
           in
           the
           
           making
           of
           all
           his
           creatures
           ,
           are
           two
           volumes
           wherein
           wee
           may
           read
           (
           though
           not
           directly
           )
           the
           mercy
           of
           that
           power
           ,
           that
           hath
           saued
           vs
           ;
           yet
           the
           greatnes
           ,
           and
           the
           might
           of
           that
           hand
           that
           hath
           first
           made
           vs
           :
           which
           though
           it
           be
           not
           all
           that
           we
           must
           beleeue
           ,
           yet
           it
           is
           not
           the
           least
           part
           of
           that
           ,
           which
           we
           ought
           to
           know
           .
           For
           this
           ,
           as
           it
           maketh
           vs
           without
           excuse
           ,
           so
           it
           serueth
           euen
           to
           leade
           vs
           ,
           to
           a
           better
           knowledge
           :
           
           and
           (
           vntill
           it
           be
           perfect
           )
           to
           vtter
           out
           of
           the
           light
           of
           nature
           ,
           those
           voices
           ,
           which
           may
           argue
           vs
           ,
           though
           not
           to
           be
           sonnes
           (
           for
           by
           this
           we
           cannot
           crie
           
             Abba
             Father
          
           )
           yet
           to
           be
           reasonable
           creatures
           ,
           of
           that
           power
           which
           we
           do
           adore
           ;
           this
           made
           *
           Euripides
           in
           Troas
           ,
           and
           manie
           of
           the
           heathen
           ,
           to
           vtter
           those
           prayers
           ,
           which
           had
           they
           beene
           offered
           vp
           in
           Christ
           ,
           had
           not
           bin
           vnbeseeming
           a
           good
           Christian
           :
           so
           that
           though
           the
           Scriptures
           containe
           all
           things
           ,
           which
           are
           necessarie
           to
           saluation
           ;
           and
           that
           our
           chiefest
           direction
           ,
           is
           from
           them
           ;
           yet
           we
           are
           not
           affraid
           to
           confesse
           ,
           that
           there
           is
           besides
           a
           light
           of
           nature
           ,
           not
           altogether
           vnprofitable
           ;
           the
           insufficiencie
           whereof
           ,
           is
           by
           the
           light
           of
           Scripture
           ,
           fully
           and
           perfectly
           supplied
           :
           and
           that
           both
           these
           together
           ,
           as
           Master
           a
           Hooker
           affirmeth
           ,
           which
           you
           mislike
           ,
           doe
           serue
           in
           such
           full
           sort
           ,
           that
           they
           both
           iointly
           &
           not
           seuerally
           ,
           either
           of
           them
           ,
           be
           so
           compleat
           ,
           that
           vnto
           euerlasting
           felicity
           ,
           we
           need
           not
           the
           knowledge
           of
           any
           thing
           more
           then
           of
           these
           two
           ;
           I
           cannot
           but
           maruaile
           ,
           that
           men
           indued
           with
           reason
           should
           finde
           anie
           thing
           ,
           in
           this
           assertion
           ,
           which
           in
           the
           hardest
           construction
           ,
           might
           be
           wrested
           as
           detracting
           frō
           the
           sufficiency
           of
           the
           holy
           scripture
           :
           And
           only
           for
           this
           cause
           ,
           by
           reason
           that
           we
           reade
           darkly
           ,
           by
           the
           light
           of
           nature
           those
           first
           elements
           ,
           out
           of
           a
           naturall
           knowledge
           ,
           which
           by
           the
           accesse
           of
           a
           better
           teacher
           ,
           serue
           afterward
           for
           the
           full
           perfecting
           of
           that
           knowledge
           ,
           which
           is
           requisite
           to
           mans
           saluation
           .
           For
           as
           the
           schoolemen
           say
           ,
           man
           standeth
           in
           need
           of
           a
           threefold
           lawe
           ,
           to
           a
           morall
           vprightnes
           ,
           setting
           aside
           that
           righteousnes
           requisit
           for
           his
           heauenly
           country
           .
           First
           an
           eternall
           law
           (
           which
           b
           Saint
           Austin
           calleth
           the
           cheifest
           reason
           )
           secondly
           naturall
           ;
           last
           of
           all
           
           humane
           ;
           vnto
           which
           if
           we
           adde
           that
           man
           ,
           ouer
           and
           besides
           these
           ,
           is
           in
           an
           ordination
           to
           a
           supernaturall
           ende
           ;
           then
           it
           is
           manifest
           ,
           
           that
           to
           make
           him
           a
           heauenly
           Citizen
           there
           is
           requisite
           a
           fourth
           lawe
           ;
           which
           man
           ,
           must
           learne
           to
           obei●
           ,
           out
           of
           the
           holy
           scripture
           .
           But
           as
           in
           the
           greatest
           and
           fairest
           buildings
           euen
           those
           stones
           ,
           that
           lye
           lowest
           ,
           are
           of
           an
           vse
           ,
           not
           be
           contemned
           ;
           though
           peraduenture
           ,
           not
           comparable
           to
           those
           last
           ,
           exquisite
           perfections
           ,
           by
           which
           the
           worke
           is
           finished
           ;
           so
           euen
           the
           light
           of
           nature
           ,
           for
           the
           acting
           of
           morall
           vertues
           ,
           hath
           his
           vse
           ,
           though
           not
           absolutely
           compleat
           ,
           to
           make
           vs
           Christians
           :
           And
           therefore
           in
           the
           nature
           of
           mans
           will
           ,
           the
           very
           Philosophers
           did
           seldome
           erre
           ;
           but
           in
           the
           strength
           of
           it
           often
           .
           So
           that
           some
           ascribed
           more
           then
           was
           fit
           ;
           others
           lesse
           then
           they
           ought
           ;
           imputing
           al
           to
           a
           stoical
           and
           fatall
           necessitie
           .
           Now
           that
           we
           may
           truly
           vnderstand
           ,
           (
           the
           ignorance
           or
           mistaking
           wherof
           ,
           hath
           bin
           the
           ground
           of
           your
           exception
           in
           this
           third
           article
           )
           what
           good
           things
           man
           of
           himselfe
           may
           do
           or
           know
           without
           the
           grace
           of
           God
           ;
           we
           are
           taught
           ,
           first
           that
           all
           
           actions
           are
           of
           three
           sorts
           ;
           naturall
           ,
           which
           are
           common
           to
           man
           with
           the
           brute
           beasts
           ;
           as
           to
           eate
           ,
           sleepe
           ,
           and
           such
           like
           ,
           which
           appertaine
           to
           his
           naturall
           life
           .
           Secondly
           ,
           ciuill
           ,
           which
           we
           call
           politicall
           ,
           or
           morall
           ,
           humane
           actions
           ;
           
           as
           to
           buie
           ,
           sel
           ,
           to
           learne
           anie
           art
           ,
           and
           to
           conclude
           any
           other
           action
           ,
           which
           concerneth
           the
           politick
           ,
           or
           priuate
           society
           of
           man.
           Thirdly
           ,
           those
           which
           belong
           to
           the
           kingdome
           of
           God
           ,
           to
           a
           perfect
           ,
           happy
           ,
           and
           true
           Christian
           life
           ;
           as
           to
           repent
           
           vs
           of
           our
           sinnes
           ,
           to
           beleeue
           in
           God
           ,
           to
           call
           vppon
           him
           ,
           to
           obeie
           his
           voice
           ,
           to
           liue
           after
           his
           precepts
           ,
           and
           such
           like
           :
           now
           the
           question
           is
           ,
           what
           grace
           and
           power
           is
           requisite
           to
           man
           ,
           to
           performe
           any
           ,
           or
           all
           these
           .
           Where
           we
           must
           obserue
           ,
           that
           some
           men
           (
           how
           properlie
           I
           know
           not
           )
           make
           the
           grace
           of
           God
           to
           be
           threefold
           .
           First
           that
           generall
           motion
           and
           action
           diuine
           ,
           of
           which
           Saint
           Paule
           saith
           ,
           in
           him
           we
           liue
           ,
           
           we
           moue
           ,
           and
           haue
           our
           beeing
           .
           This
           the
           Schoolemen
           call
           a
           c
           generall
           ouerflowing
           ;
           and
           of
           the
           late
           writers
           ,
           especially
           of
           Luther
           ,
           it
           is
           called
           the
           action
           
           of
           the
           omnipotency
           ;
           and
           this
           grace
           is
           common
           to
           all
           ,
           that
           are
           within
           that
           compas
           to
           be
           called
           creatures
           .
           Secondly
           
           there
           is
           a
           grace
           of
           God
           ,
           which
           is
           a
           special
           fauor
           of
           God
           ,
           by
           the
           which
           he
           bestoweth
           ,
           and
           deuideth
           his
           gifts
           ,
           and
           morall
           vertues
           ,
           both
           to
           the
           faithfull
           and
           vnfaithfull
           ,
           as
           pleaseth
           him
           .
           
           To
           the
           faithfull
           ,
           that
           hauing
           the
           helpe
           afterward
           of
           a
           better
           light
           ,
           they
           may
           serue
           to
           be
           meanes
           of
           their
           saluation
           ;
           to
           the
           vnfaithfull
           ,
           for
           speciall
           vses
           ,
           and
           manifold
           ,
           in
           the
           society
           of
           man
           ,
           and
           to
           make
           themselues
           ,
           in
           the
           end
           without
           excuse
           .
           Such
           were
           those
           gifts
           in
           the
           Romans
           ,
           and
           others
           of
           the
           heathen
           ,
           of
           iustice
           ,
           fortitude
           ,
           temperance
           ,
           prudence
           ,
           which
           they
           thought
           ,
           were
           from
           nature
           ;
           but
           we
           acknowledge
           to
           be
           from
           the
           speciall
           fauour
           of
           God
           ;
           for
           as
           being
           ,
           so
           truth
           is
           but
           one
           ,
           and
           by
           d
           whom
           soeuer
           it
           is
           done
           ,
           or
           spoken
           ,
           it
           proceedeth
           from
           the
           Holy-ghost
           ;
           and
           therefore
           I
           both
           maruaile
           at
           those
           ,
           who
           make
           an
           opposition
           betwixt
           this
           light
           of
           nature
           and
           the
           scripture
           ;
           e
           being
           both
           from
           one
           fountaine
           ,
           though
           running
           in
           diuers
           streames
           ;
           and
           that
           some
           men
           peeuishly
           refuse
           the
           excellentest
           truthes
           ,
           of
           heathen
           learning
           ,
           seeing
           euen
           in
           them
           ,
           these
           haue
           proceeded
           from
           the
           Holy-ghost
           .
           Thirdly
           ,
           there
           is
           a
           grace
           of
           regeneration
           ,
           or
           the
           grace
           of
           Christ
           ,
           without
           
           which
           ,
           there
           can
           bee
           nothing
           performed
           of
           man
           truly
           good
           ;
           
           for
           saith
           f
           our
           Sauiour
           ,
           Without
           me
           ,
           you
           can
           doe
           nothing
           ;
           and
           Saint
           g
           Paule
           ,
           Not
           I
           but
           the
           grace
           of
           God
           which
           is
           with
           me
           ;
           so
           that
           this
           must
           be
           the
           perfection
           of
           the
           other
           two
           ,
           which
           is
           powerfull
           to
           mans
           saluation
           ,
           not
           rasing
           out
           ,
           that
           which
           before
           was
           ,
           but
           finishing
           that
           which
           before
           was
           imperfect
           .
           The
           two
           first
           ,
           induing
           man
           with
           a
           passiue
           power
           ,
           (
           as
           the
           schoolemen
           call
           it
           )
           which
           though
           actually
           it
           can
           doe
           nothing
           ,
           yet
           it
           is
           fit
           to
           performe
           that
           ,
           which
           it
           hath
           no
           repugnancy
           in
           his
           owne
           nature
           to
           resist
           ;
           as
           wood
           can
           be
           made
           fire
           ,
           which
           water
           cannot
           .
           The
           last
           only
           affoording
           that
           actual
           power
           ,
           which
           maketh
           him
           capable
           of
           the
           supernaturall
           worke
           ;
           so
           that
           it
           is
           true
           in
           diuinity
           ,
           that
           a
           the
           possibility
           to
           haue
           faith
           ,
           is
           from
           nature
           ;
           but
           to
           haue
           it
           ,
           it
           is
           of
           grace
           (
           as
           Saint
           Austin
           and
           Prosper
           
           hold
           )
           neither
           of
           them
           vnderstanding
           an
           actuall
           hauing
           of
           faith
           without
           the
           grace
           of
           regeneration
           :
           This
           made
           the
           Fathers
           ,
           in
           their
           sermons
           to
           the
           people
           ,
           to
           stirre
           them
           vp
           to
           prayer
           and
           good
           workes
           ;
           to
           tell
           them
           often
           ,
           that
           wee
           can
           loue
           God
           ,
           and
           doe
           good
           workes
           ;
           whereunto
           ,
           they
           only
           ment
           that
           we
           had
           a
           passiue
           power
           ,
           which
           stocks
           and
           brute
           beasts
           haue
           not
           .
           Now
           for
           the
           actiue
           power
           ,
           wee
           hold
           ,
           that
           man
           hath
           not
           this
           in
           naturall
           things
           ,
           without
           the
           generall
           helpe
           of
           God
           ;
           and
           in
           morall
           actions
           ,
           or
           the
           learning
           of
           artes
           ,
           not
           with
           that
           generall
           helpe
           onely
           ,
           (
           which
           hath
           bin
           some
           mens
           error
           )
           but
           from
           a
           more
           speciall
           and
           peculiar
           grace
           ;
           the
           weakenes
           of
           those
           common
           notions
           of
           good
           and
           euill
           ,
           iust
           and
           vniust
           ,
           left
           in
           our
           nature
           by
           a
           newe
           impression
           ,
           after
           sin
           ,
           is
           for
           the
           most
           part
           such
           ,
           that
           they
           can
           hardly
           discerne
           any
           thing
           ,
           no
           not
           in
           arts
           ,
           vnlesse
           they
           be
           inlightned
           from
           aboue
           .
           And
           therfore
           ,
           that
           Numa
           amongst
           the
           Romans
           ;
           Solon
           amongst
           the
           Athenians
           ;
           Lycurgus
           amongst
           the
           Lacedemonians
           ;
           and
           that
           many
           other
           amongst
           the
           Gentiles
           ,
           were
           wise
           ,
           and
           in
           that
           kinde
           vertuous
           ;
           was
           not
           so
           much
           from
           nature
           ,
           as
           from
           a
           speciall
           grace
           :
           
           whose
           morall
           workes
           ,
           saith
           Saint
           Austin
           ,
           were
           good
           ,
           in
           their
           office
           ,
           and
           action
           ;
           but
           not
           in
           their
           end
           .
           This
           argument
           he
           very
           learnedly
           handleth
           ,
           against
           Iulian
           the
           Pelagian
           ,
           
           where
           he
           concludeth
           two
           thinges
           ;
           that
           there
           can
           be
           no
           true
           vertues
           ,
           or
           truly
           chast
           workes
           in
           infidels
           ;
           and
           that
           those
           works
           whatsoeuer
           they
           are
           ,
           are
           not
           from
           nature
           ,
           but
           from
           a
           speciall
           grace
           :
           the
           hauing
           whereof
           ,
           though
           it
           serue
           not
           of
           it selfe
           to
           saluation
           ,
           yet
           we
           are
           not
           afraid
           to
           affirme
           ,
           that
           the
           want
           of
           these
           doe
           ordinarily
           exclude
           from
           saluation
           :
           Iustice
           ,
           fortitude
           ,
           temperance
           ,
           &
           prudence
           ,
           being
           the
           effects
           of
           the
           same
           grace
           ,
           but
           lesse
           powerfully
           working
           ;
           faith
           ,
           hope
           ,
           and
           charity
           ,
           only
           taught
           by
           a
           supernaturall
           truth
           .
           So
           that
           though
           the
           light
           of
           nature
           ,
           teach
           a
           truth
           necessary
           to
           saluation
           ,
           without
           the
           scripture
           ,
           yet
           it
           teacheth
           no
           knowledge
           ,
           which
           is
           not
           conteined
           in
           holy
           scripture
           ;
           the
           difference
           only
           being
           in
           this
           ,
           that
           the
           light
           of
           nature
           ,
           doth
           not
           teach
           all
           that
           the
           scripture
           
           doth
           ,
           but
           that
           the
           scripture
           teacheth
           all
           ,
           (
           &
           more
           perfectly
           )
           which
           is
           taught
           by
           the
           light
           of
           nature
           :
           heerein
           only
           neither
           excluded
           as
           vnnecessarie
           ,
           the
           one
           being
           subordinate
           to
           the
           other
           ,
           and
           both
           meanes
           of
           the
           same
           thing
           .
           To
           conclude
           then
           this
           point
           ▪
           wee
           hold
           (
           being
           warranted
           by
           holy
           truth
           )
           that
           the
           scriptures
           are
           the
           perfect
           measure
           and
           rule
           of
           faith
           ,
           
           and
           that
           without
           Christ
           ,
           we
           cannot
           be
           compleat
           ;
           and
           yet
           for
           all
           this
           ,
           that
           nature
           ,
           so
           inlightened
           ,
           teacheth
           those
           morall
           vertues
           ,
           without
           which
           ,
           is
           no
           ordinary
           saluation
           ;
           but
           we
           say
           not
           ,
           that
           matters
           and
           cases
           of
           saluation
           bee
           determined
           ,
           by
           any
           other
           lawe
           ,
           then
           warranted
           by
           holy
           scripture
           ;
           or
           that
           we
           are
           ,
           or
           can
           be
           iustified
           ,
           by
           any
           other
           then
           in
           Christ
           ,
           
           by
           faith
           without
           the
           workes
           of
           the
           lawe
           :
           for
           there
           is
           no
           other
           name
           ,
           which
           is
           giuen
           vnder
           heauen
           ,
           amongst
           men
           ,
           by
           which
           we
           must
           be
           saued
           .
           The
           naturall
           man
           perceiueth
           not
           the
           things
           of
           the
           spirit
           of
           God
           ,
           
           for
           they
           are
           foolishnes
           vnto
           him
           :
           for
           except
           a
           man
           bee
           borne
           againe
           ,
           hee
           cannot
           see
           the
           kingdome
           of
           heauen
           .
           
        
      
       
         
           ARTICLE
           IIII.
           Holy
           scriptures
           aboue
           the
           Church
           .
        
         
           THough
           the
           vnthankefulnes
           of
           man
           be
           without
           excuse
           ,
           euen
           from
           the
           brightnes
           that
           riseth
           from
           looking
           vpon
           al
           the
           creatures
           ;
           which
           with
           their
           beames
           shineth
           into
           the
           darkest
           corners
           of
           mans
           hart
           ,
           yet
           in
           his
           mercy
           ,
           he
           hath
           not
           left
           him
           altogether
           destitute
           of
           a
           better
           guide
           .
           The
           first
           seruing
           ,
           to
           teach
           him
           that
           there
           is
           a
           God
           ;
           the
           latter
           ,
           what
           that
           God
           is
           ,
           and
           how
           he
           will
           bee
           worshipped
           by
           man.
           This
           light
           wee
           call
           the
           scripture
           ;
           which
           God
           hath
           not
           vouchsafed
           to
           all
           ,
           but
           to
           those
           only
           ,
           whome
           he
           gathereth
           more
           neerely
           and
           familiarly
           to
           him selfe
           ,
           and
           vouchsafeth
           that
           honor
           ,
           to
           be
           called
           his
           Church
           ,
           that
           ,
           as
           men
           through
           infirmity
           seeing
           weakely
           ,
           prouide
           vnto
           themselues
           ,
           the
           helpe
           
           of
           a
           better
           sight
           ;
           so
           ,
           what
           man
           cannot
           reade
           ,
           by
           the
           dimnes
           of
           his
           seeing
           out
           of
           the
           creatures
           ,
           he
           may
           more
           apparantly
           reade
           them
           ,
           in
           the
           holy
           scriptures
           .
           For
           as
           there
           is
           no
           saluation
           without
           religion
           ;
           no
           religion
           without
           faith
           ;
           so
           there
           is
           no
           faith
           without
           a
           promise
           ,
           nor
           promise
           without
           a
           word
           :
           for
           God
           desirous
           to
           make
           an
           vnion
           betwixt
           vs
           and
           himselfe
           ,
           hath
           so
           linked
           his
           word
           and
           his
           Church
           ,
           that
           neither
           can
           stand
           ,
           where
           both
           are
           not
           .
           The
           Church
           for
           her
           part
           ,
           in
           her
           choice
           allowance
           testifying
           ,
           as
           well
           that
           it
           is
           the
           scripture
           ;
           as
           the
           scripture
           ,
           from
           an
           absolute
           authority
           ,
           doth
           assure
           vs
           that
           it
           is
           the
           Church
           .
           For
           as
           those
           ,
           who
           are
           conuerted
           ,
           haue
           no
           reason
           to
           beleeue
           ,
           that
           to
           be
           the
           Church
           ,
           where
           there
           is
           no
           scripture
           ;
           so
           those
           who
           are
           not
           conuerted
           ,
           haue
           no
           great
           reason
           ,
           to
           admit
           that
           for
           scripture
           ,
           for
           which
           they
           haue
           not
           the
           Churches
           warrant
           .
           So
           that
           in
           my
           opinion
           ,
           the
           contention
           is
           vnnaturall
           and
           vnfit
           ,
           to
           make
           a
           variance
           by
           comparison
           ,
           betwixt
           those
           two
           ,
           who
           are
           in
           reason
           and
           nature
           ,
           to
           support
           each
           other
           .
           It
           was
           a
           memorable
           attonement
           ,
           that
           Abraham
           made
           with
           Lotte
           ,
           
           let
           there
           be
           no
           strife
           I
           pray
           thee
           betweene
           thee
           and
           me
           ,
           neither
           betweene
           thy
           heardsmen
           ,
           and
           my
           heardsmen
           ,
           for
           we
           be
           brethren
           ;
           so
           vndoubtedly
           ,
           may
           the
           Church
           and
           the
           scripture
           say
           ;
           it
           is
           then
           to
           be
           feared
           that
           those
           ,
           who
           treacherously
           make
           this
           contentious
           comparison
           betwixt
           both
           ,
           are
           in
           very
           deede
           ,
           true
           friends
           to
           neither
           .
           For
           though
           we
           dislike
           of
           them
           ,
           by
           whome
           too
           much
           heeretofore
           ,
           hath
           bin
           attributed
           to
           the
           Church
           ;
           yet
           we
           are
           loth
           to
           grow
           to
           an
           error
           on
           the
           contrary
           hand
           ,
           and
           to
           derogate
           too
           much
           from
           the
           Church
           of
           God
           :
           by
           which
           remoouall
           of
           one
           extremity
           with
           another
           ,
           the
           worlde
           seeking
           to
           procure
           a
           remedy
           ,
           hath
           purchased
           a
           meere
           exchang
           of
           the
           euill
           ,
           which
           before
           was
           felt
           .
           We
           and
           our
           aduersaries
           confesse
           ,
           that
           the
           scriptures
           in
           themselues
           haue
           great
           authority
           ▪
           inward
           witnes
           from
           that
           spirit
           ,
           which
           is
           the
           author
           of
           all
           truth
           :
           and
           outward
           arguments
           ,
           strong
           motiues
           of
           beleefe
           ,
           which
           cleaueth
           firmely
           to
           the
           word
           it selfe
           .
           For
           what
           doctrine
           was
           euer
           deliuered
           
           with
           greater
           maiesty
           ?
           What
           stile
           euer
           had
           such
           simplicity
           ?
           purity
           ?
           diuinity
           ?
           What
           history
           or
           memoriall
           of
           learning
           is
           of
           like
           antiquity
           ?
           what
           oracles
           foretold
           haue
           bin
           effected
           ,
           
           with
           such
           certainty
           ?
           What
           miracles
           more
           powerfull
           to
           confirme
           the
           truth
           ?
           What
           enemies
           euer
           preuailed
           lesse
           or
           laboured
           more
           violently
           to
           roote
           it
           out
           ?
           To
           conclude
           ,
           what
           witnesses
           haue
           dyed
           with
           more
           innocency
           ,
           or
           lesse
           feare
           ,
           then
           those
           that
           haue
           sealed
           the
           holinesse
           of
           this
           truth
           ?
           This
           the
           scripture
           is
           in
           it selfe
           ;
           but
           men
           who
           are
           of
           lesse
           learning
           ,
           then
           these
           reformers
           are
           ,
           do
           not
           vnworthily
           make
           question
           ,
           how
           that
           which
           ought
           thus
           highly
           to
           be
           esteemed
           for
           it selfe
           ,
           commeth
           to
           be
           accounted
           of
           thus
           honorably
           by
           vs
           ;
           for
           the
           weakenes
           of
           mans
           iudgement
           ,
           doth
           not
           euer
           value
           things
           ,
           by
           that
           worth
           which
           they
           doe
           deserue
           .
           For
           vndoubtedly
           out
           of
           that
           error
           ,
           hath
           proceeded
           your
           suspition
           of
           him
           ,
           whose
           inward
           worthines
           ,
           must
           now
           be
           content
           to
           receiue
           testimony
           ,
           from
           a
           witnes
           by
           many
           thousand
           degrees
           ,
           inferiour
           to
           himselfe
           .
           To
           them
           of
           Samaria
           the
           woman
           gaue
           testimony
           of
           our
           sauiour
           Christ
           ;
           
           not
           that
           she
           was
           better
           ,
           but
           better
           knowne
           ;
           for
           witnesses
           of
           lesse
           credit
           ,
           then
           those
           of
           whome
           they
           beare
           witnesse
           ,
           but
           of
           some
           more
           knowledge
           then
           those
           to
           whome
           they
           beare
           witnes
           ,
           haue
           euer
           bin
           reputed
           to
           giue
           a
           kind
           of
           warrant
           and
           authority
           vnto
           that
           they
           proue
           .
           Seeing
           then
           the
           Church
           ,
           which
           consisteth
           of
           many
           ,
           doth
           outwardly
           testifie
           ,
           what
           euery
           man
           inwardly
           should
           be
           ;
           to
           swarue
           vnnecessarilie
           from
           the
           iudgement
           of
           the
           whole
           Church
           ,
           experience
           as
           yet
           hath
           neuer
           found
           it
           safe
           .
           For
           that
           which
           by
           her
           ecclesiasticall
           authority
           ,
           she
           shal
           probably
           thinke
           &
           define
           to
           be
           true
           ,
           or
           good
           ,
           must
           in
           congruity
           of
           reason
           ,
           ouerrule
           all
           other
           inferiour
           Iudgements
           whatsoeuer
           .
           And
           to
           them
           (
           that
           out
           of
           a
           singularity
           of
           their
           owne
           )
           aske
           vs
           why
           we
           thus
           hang
           ou●
           iudgements
           on
           the
           Churches
           sleeue
           ,
           wee
           answere
           with
           Salomon
           ,
           
           Two
           are
           better
           then
           one
           ;
           for
           euen
           in
           matters
           of
           lesse
           moment
           ,
           it
           was
           neuer
           thought
           safe
           ,
           to
           neglect
           the
           iudgement
           of
           many
           ,
           and
           rashly
           to
           follow
           the
           fancy
           ,
           and
           
           opinion
           of
           some
           few
           .
           If
           the
           Fathers
           of
           our
           Church
           ,
           had
           had
           no
           greater
           reasō
           to
           auouch
           their
           forsaking
           of
           the
           Antichristian
           Synagogue
           ,
           (
           as
           you
           call
           it
           )
           then
           this
           point
           ;
           wee
           might
           iustly
           haue
           wished
           to
           haue
           bin
           recōciled
           to
           the
           fellowship
           ,
           &
           society
           of
           their
           church
           .
           For
           this
           point
           ,
           as
           it
           seemeth
           rightly
           vnderstood
           ,
           affordeth
           little
           difference
           betwixt
           them
           and
           vs
           ;
           and
           therfore
           there
           was
           no
           mention
           of
           it
           in
           the
           last
           councell
           their
           Church
           had
           .
           And
           Bellarmine
           himselfe
           ,
           doth
           apparantly
           complaine
           ,
           
           that
           we
           wrong
           them
           in
           this
           point
           ;
           for
           doubtles
           it
           is
           a
           tolerable
           opinion
           of
           the
           Church
           of
           Rome
           ,
           if
           they
           go
           no
           further
           (
           as
           some
           of
           them
           do
           not
           )
           to
           affirme
           that
           the
           scriptures
           ,
           are
           holy
           and
           diuine
           in
           themselues
           ,
           but
           so
           esteemed
           by
           vs
           for
           the
           authority
           of
           the
           Church
           ;
           for
           there
           is
           no
           man
           doubteth
           but
           that
           it
           belongeth
           to
           the
           Church
           (
           if
           we
           vnderstand
           as
           we
           ought
           those
           truely
           who
           are
           the
           Church
           )
           to
           approue
           the
           scriptures
           ,
           to
           acknowledg
           ;
           to
           receiue
           ;
           to
           publish
           ;
           &
           to
           commend
           vnto
           hir
           Children
           .
           And
           this
           witnes
           ought
           to
           be
           receiued
           of
           all
           ,
           as
           true
           ,
           yet
           wee
           doe
           not
           beleeue
           the
           scriptures
           for
           this
           only
           ;
           for
           there
           is
           the
           testimony
           of
           the
           Holy-ghost
           ,
           without
           which
           the
           commendation
           of
           the
           Church
           were
           of
           little
           value
           .
           That
           the
           scriptures
           are
           true
           to
           vs
           ,
           wee
           haue
           it
           from
           the
           Church
           ;
           
           but
           that
           wee
           beleeue
           them
           as
           true
           ,
           we
           haue
           it
           from
           the
           Holy-ghost
           .
           We
           confesse
           ,
           it
           is
           an
           excellent
           office
           of
           the
           Church
           ,
           to
           beare
           witnes
           to
           the
           scriptures
           ;
           but
           we
           say
           not
           ,
           that
           otherwise
           we
           would
           not
           beleeue
           them
           .
           We
           graunt
           that
           the
           scriptures
           rightly
           vsed
           ,
           are
           the
           iudge
           of
           controuersies
           ;
           that
           they
           are
           the
           triall
           of
           the
           Church
           ;
           that
           they
           are
           in
           themselues
           a
           sufficient
           witnes
           for
           what
           they
           are
           :
           but
           yet
           for
           all
           this
           ,
           wee
           are
           not
           afraid
           ,
           with
           Master
           Hooker
           to
           confesse
           ,
           
           that
           it
           is
           not
           the
           word
           of
           God
           ,
           which
           doth
           ,
           or
           possibly
           can
           ,
           assure
           vs
           ,
           that
           we
           do
           well
           to
           thinke
           it
           is
           the
           word
           of
           God.
           For
           by
           experience
           we
           all
           know
           ,
           that
           the
           first
           outward
           motion
           ,
           leading
           men
           so
           to
           esteeme
           of
           the
           scripture
           ,
           
           is
           the
           authority
           of
           Gods
           Church
           ,
           which
           teacheth
           vs
           to
           receiue
           Markes
           Gospell
           ,
           who
           was
           not
           an
           Apostle
           ,
           and
           refuse
           the
           Gospell
           of
           Thomas
           who
           was
           
           an
           Apostle
           ,
           &
           to
           retain
           S.
           Lukes
           gospel
           ,
           who
           saw
           not
           Christ
           ,
           and
           to
           reiect
           the
           Gospell
           of
           Nicodemus
           that
           sawe
           him
           .
           For
           though
           in
           themselues
           ,
           they
           haue
           an
           apparant
           &
           great
           difference
           (
           as
           there
           must
           needs
           be
           betwixt
           Scripture
           and
           no
           Scripture
           )
           yet
           to
           those
           that
           are
           vnable
           to
           discerne
           so
           much
           ,
           the
           matter
           stands
           ouerruled
           only
           ,
           by
           the
           authoritie
           of
           the
           Church
           .
           For
           though
           ,
           as
           Maister
           Hooker
           saith
           ,
           the
           Scriptures
           teach
           vs
           ,
           
           that
           sauing
           truth
           ,
           which
           God
           hath
           discouered
           to
           the
           world
           ,
           by
           reuelation
           ;
           yet
           it
           presumeth
           vs
           taught
           otherwise
           ,
           that
           it selfe
           is
           diuine
           and
           sacred
           :
           And
           therefore
           the
           reading
           of
           the
           Scripture
           in
           our
           Churches
           ,
           is
           one
           of
           the
           plainest
           euidences
           we
           haue
           of
           the
           Churches
           assent
           and
           acknowledgement
           that
           it
           is
           the
           Scripture
           :
           And
           yet
           without
           any
           contradiction
           at
           all
           ,
           who
           so
           assenteth
           to
           the
           words
           of
           eternall
           life
           ,
           doth
           it
           in
           regard
           of
           his
           authoritie
           whose
           words
           they
           are
           .
           Those
           with
           whom
           the
           Church
           is
           to
           deale
           ,
           are
           often
           heretikes
           ;
           and
           these
           will
           much
           sooner
           beleeue
           the
           Church
           ,
           then
           the
           Scriptures
           .
           Therefore
           saith
           Saint
           Austine
           (
           in
           that
           knowne
           place
           )
           I
           had
           not
           beleeued
           the
           Scriptures
           ,
           
           if
           I
           had
           not
           beene
           compelled
           by
           the
           authoritie
           of
           the
           Church
           .
           And
           howsoeuer
           the
           Church
           may
           seeme
           ,
           now
           little
           to
           need
           her
           authoritie
           ,
           because
           the
           greatest
           haruest
           of
           heresies
           is
           past
           ;
           yet
           we
           must
           not
           contemne
           her
           for
           all
           that
           ,
           because
           euen
           the
           weedes
           of
           heresie
           ,
           being
           growne
           vnto
           a
           ripenesse
           ,
           doe
           euen
           in
           their
           verie
           cutting
           downe
           scatter
           oftentimes
           ,
           those
           seedes
           ,
           which
           for
           a
           whilely
           vnseene
           ,
           and
           buried
           in
           the
           earth
           ,
           but
           afterwards
           freshly
           spring
           vp
           againe
           ,
           no
           lesse
           pernicious
           then
           at
           the
           first
           .
           Therfore
           the
           Church
           hath
           ,
           and
           must
           haue
           ,
           to
           the
           end
           of
           the
           world
           ,
           foure
           singular
           offices
           towards
           the
           Scripture
           .
           First
           ,
           to
           be
           a
           witnesse
           and
           keeper
           of
           them
           ,
           
           as
           it
           were
           a
           faithfull
           Register
           :
           whose
           fidelitie
           ,
           in
           that
           behalfe
           ,
           vnlesse
           we
           be
           bastard
           children
           ,
           we
           haue
           no
           reason
           at
           all
           ●o
           suspect
           ;
           witnesses
           of
           lesse
           truth
           and
           authoritie
           ,
           hauing
           oftentimes
           the
           credite
           to
           be
           beleeued
           .
           
           Secondly
           ,
           to
           discerne
           and
           iudge
           betweene
           false
           and
           adulterate
           ,
           and
           that
           which
           is
           true
           ,
           and
           perfect
           ;
           in
           this
           respect
           ,
           it
           hath
           a
           propertie
           ,
           which
           other
           
           assemblies
           want
           ;
           to
           heare
           ,
           and
           discerne
           the
           voice
           of
           her
           husband
           ;
           neither
           can
           she
           be
           thought
           a
           chast
           spouse
           ,
           who
           hath
           not
           the
           abilitie
           to
           do
           that
           .
           But
           as
           the
           Goldsmith
           either
           in
           his
           ballance
           ,
           or
           with
           his
           touchstone
           ,
           discerneth
           pure
           gold
           from
           other
           mettals
           of
           lesse
           value
           ,
           yet
           doth
           not
           make
           it
           ;
           so
           dealeth
           the
           Church
           ,
           who
           hath
           not
           authoritie
           to
           make
           scripture
           ,
           that
           which
           is
           not
           ;
           but
           maketh
           a
           true
           difference
           from
           that
           which
           did
           only
           seeme
           .
           Neither
           in
           this
           respect
           ,
           is
           the
           Church
           aboue
           the
           Scriptures
           ,
           but
           acknowledgeth
           in
           humilitie
           ,
           that
           shee
           is
           left
           in
           trust
           ,
           to
           tell
           her
           children
           which
           is
           her
           husbands
           voice
           ;
           and
           to
           point
           our
           to
           the
           world
           (
           as
           
             Iohn
             Baptist
          
           did
           Christ
           )
           a
           truth
           of
           a
           farre
           more
           excellent
           perfection
           then
           her selfe
           is
           :
           As
           if
           I
           doubted
           of
           a
           strange
           coine
           ,
           wherein
           I
           rest
           satisfied
           in
           the
           resolution
           of
           a
           skilfull
           man
           ;
           but
           yet
           valuing
           the
           coine
           for
           the
           matter
           and
           the
           stampe
           of
           the
           coine
           it selfe
           .
           
           The
           third
           office
           of
           the
           Church
           is
           to
           publish
           ,
           and
           diuulge
           ,
           to
           proclaime
           as
           a
           cryer
           ,
           the
           true
           edict
           of
           our
           Lord
           himself
           ;
           not
           daring
           (
           as
           Chrysostom
           saith
           )
           to
           adde
           anie
           thing
           of
           her
           owne
           ;
           
           which
           shee
           no
           sooner
           doth
           ,
           but
           the
           true
           subiects
           yeeld
           obedience
           ,
           not
           for
           the
           voice
           of
           him
           that
           proclaimeth
           ,
           but
           for
           the
           authoritie
           of
           him
           whose
           ordinances
           are
           proclaimed
           .
           The
           last
           is
           to
           be
           an
           Interpreter
           ;
           
           and
           in
           that
           following
           the
           safest
           rule
           (
           to
           make
           an
           vndiuided
           vnitie
           of
           the
           truth
           vncapable
           of
           contradiction
           )
           to
           be
           a
           most
           faithfull
           expositor
           of
           his
           owne
           meaning
           .
           Thus
           whilest
           the
           Church
           for
           that
           trust
           reposed
           in
           her
           ,
           dealeth
           faithfully
           in
           these
           points
           ,
           we
           are
           not
           afraid
           to
           acknowledge
           ,
           that
           wee
           so
           esteeme
           of
           the
           Scriptures
           ,
           as
           rightly
           wee
           are
           led
           by
           the
           authoritie
           of
           Gods
           Church
           .
           Those
           that
           are
           of
           that
           iudgement
           ,
           that
           they
           dare
           giue
           credit
           without
           witnesse
           ,
           though
           we
           follow
           not
           their
           example
           in
           ouermuch
           credulitie
           ,
           yet
           we
           blame
           not
           their
           iudgmēts
           in
           that
           kind
           .
           Touching
           therfore
           the
           authoritie
           of
           the
           Church
           ,
           &
           the
           scriptures
           ,
           though
           we
           graunt
           (
           as
           you
           say
           )
           that
           the
           Church
           is
           truly
           distinguished
           by
           the
           scriptures
           ;
           
           that
           the
           scriptures
           (
           which
           is
           a
           strāge
           phrase
           )
           warrāt
           y
           e
           trial
           of
           Gods
           word
           ;
           &
           that
           it
           was
           euer
           beleeued
           
           
           
           
           
           for
           the
           words
           sake
           ;
           yet
           without
           feare
           of
           vnderpropping
           anie
           popish
           principle
           (
           as
           you
           tearme
           it
           )
           we
           say
           ,
           that
           we
           are
           taught
           to
           receiue
           it
           ,
           from
           the
           authoritie
           of
           the
           Church
           ;
           we
           see
           her
           iudgement
           ;
           we
           heare
           her
           voice
           ;
           and
           in
           humilitie
           subscribe
           vnto
           all
           this
           ;
           euer
           acknowledging
           the
           Scriptures
           to
           direct
           the
           Church
           ,
           and
           yet
           the
           Church
           to
           affoord
           (
           as
           she
           is
           bound
           )
           her
           true
           testimony
           to
           the
           Scripture
           .
           For
           the
           verse
           of
           Menander
           ,
           
           Aratus
           ,
           or
           Epimenides
           ,
           was
           ,
           and
           had
           beene
           euer
           but
           the
           saying
           of
           Poets
           ;
           had
           not
           the
           Church
           assured
           vs
           ,
           that
           it
           was
           vttered
           since
           ,
           by
           an
           instrument
           of
           the
           holy
           Ghost
           .
        
      
       
         
           ARTICLE
           V.
           Of
           Freewill
           .
        
         
           IN
           searching
           out
           the
           nature
           of
           humane
           reason
           ,
           whilest
           wee
           reach
           into
           the
           depth
           of
           that
           excellencie
           ,
           which
           man
           had
           by
           creation
           ;
           we
           must
           needs
           confesse
           ,
           that
           by
           sinne
           he
           hath
           lost
           much
           ,
           who
           now
           is
           vnable
           ,
           to
           comprehend
           all
           that
           hee
           should
           ;
           but
           wee
           dare
           not
           affirme
           that
           hee
           hath
           lost
           all
           ,
           who
           euen
           in
           this
           blindnesse
           ,
           is
           able
           to
           see
           something
           ,
           and
           in
           this
           weakenesse
           strong
           enough
           ,
           without
           the
           light
           of
           supernaturall
           Iustifying
           grace
           ,
           to
           tread
           out
           those
           paths
           of
           moral
           vertues
           ,
           which
           haue
           not
           only
           great
           vse
           in
           humane
           society
           ,
           but
           are
           also
           not
           altogether
           of
           a
           nature
           oppositely
           different
           from
           mans
           saluation
           .
           And
           therefore
           the
           naturall
           way
           to
           find
           out
           lawes
           by
           reason
           ,
           guideth
           ,
           as
           it
           were
           by
           a
           direct
           path
           ,
           the
           will
           vnto
           that
           which
           is
           good
           ,
           which
           naturally
           hauing
           a
           freedome
           in
           herselfe
           ,
           is
           apt
           to
           take
           ,
           or
           refuse
           ,
           any
           particular
           obiect
           whatsoeuer
           being
           presented
           vnto
           it
           .
           Which
           though
           wee
           affirme
           ,
           
           yet
           we
           neither
           say
           that
           Reason
           can
           guide
           the
           will
           vnto
           all
           that
           is
           good
           (
           for
           though
           euery
           good
           that
           concerneth
           vs
           hath
           euidence
           inough
           for
           it selfe
           ,
           yet
           reason
           is
           not
           diligent
           to
           search
           it
           out
           ;
           )
           nor
           we
           say
           not
           ,
           that
           the
           will
           
           doth
           take
           or
           refuse
           any
           particular
           obiect
           ;
           but
           is
           apt
           rather
           ,
           noting
           the
           nature
           wherby
           it
           hath
           that
           power
           ,
           then
           shewing
           the
           ability
           wherby
           it
           hath
           that
           strength
           .
           For
           though
           sinne
           hath
           giuen
           (
           as
           the
           Schoolemen
           obserue
           )
           foure
           wounds
           vnto
           our
           nature
           ;
           
             Ignorance
             ,
             Malice
             ,
             Concupisence
             ,
             and
             infirmity
          
           ;
           the
           first
           in
           the
           vnderstanding
           ,
           the
           second
           in
           the
           will
           ,
           the
           third
           in
           our
           desiring
           appetite
           ,
           the
           last
           in
           the
           Irascible
           ;
           yet
           the
           will
           is
           free
           from
           necessity
           and
           coaction
           ,
           though
           not
           from
           misery
           and
           infirmity
           .
           For
           (
           as
           Saint
           Bernard
           saith
           )
           there
           is
           a
           threefold
           freedome
           ,
           from
           necessity
           ,
           from
           sinne
           ,
           
           from
           misery
           :
           the
           first
           of
           nature
           ,
           the
           second
           of
           grace
           ,
           the
           third
           of
           glory
           .
           In
           the
           first
           ,
           from
           the
           bondage
           of
           coaction
           ,
           the
           will
           is
           free
           in
           it
           owne
           nature
           ,
           and
           hath
           power
           ouer
           it selfe
           .
           In
           the
           second
           ,
           the
           will
           is
           not
           free
           ,
           but
           freed
           ,
           from
           the
           bondage
           of
           sin
           .
           And
           in
           the
           third
           ,
           it
           is
           freed
           from
           the
           seruitude
           of
           corruption
           .
           Now
           that
           freedome
           ,
           by
           which
           the
           will
           of
           man
           is
           named
           free
           ,
           is
           the
           first
           only
           :
           and
           therefore
           we
           dare
           say
           ,
           that
           the
           wicked
           ,
           who
           haue
           not
           the
           two
           last
           ,
           (
           being
           captiues
           to
           sin
           in
           this
           life
           ,
           and
           to
           misery
           in
           the
           life
           to
           come
           )
           yet
           for
           all
           this
           ,
           want
           not
           the
           freedome
           of
           will.
           Now
           this
           freedome
           of
           nature
           as
           Aristotle
           noteth
           ,
           is
           two
           fold
           ;
           that
           which
           is
           opposite
           to
           a
           simple
           coaction
           ,
           
           and
           that
           to
           which
           not
           only
           a
           coaction
           ,
           but
           a
           necessity
           is
           opposite
           .
           The
           first
           is
           of
           those
           thinges
           ,
           which
           cānot
           by
           any
           meanes
           but
           be
           willed
           of
           vs
           ,
           &
           yet
           freely
           and
           voluntarily
           are
           willed
           ;
           as
           to
           be
           happy
           ,
           which
           none
           can
           chuse
           but
           will
           ,
           
           though
           most
           doe
           faile
           in
           the
           meanes
           :
           the
           second
           ,
           when
           we
           can
           either
           will
           ,
           or
           not
           will
           ;
           as
           to
           walke
           ,
           speake
           ,
           sit
           ,
           or
           such
           like
           .
           Now
           because
           nothing
           is
           the
           proper
           ,
           or
           the
           chiefe
           obiect
           of
           the
           will
           ,
           but
           that
           which
           either
           is
           ,
           or
           seemes
           to
           bee
           good
           ,
           as
           all
           learned
           men
           affirme
           ;
           therefore
           in
           our
           wils
           ,
           there
           is
           this
           vsuall
           error
           ,
           that
           our
           vnderstandings
           are
           deceiued
           by
           the
           inferior
           appetite
           of
           the
           flesh
           ,
           which
           maketh
           that
           seeme
           good
           ,
           in
           the
           particular
           proposition
           ,
           which
           it
           pronounceth
           to
           bee
           euill
           in
           the
           generall
           .
           And
           therefore
           beeing
           by
           nature
           to
           will
           good
           ,
           willeth
           that
           which
           is
           directly
           opposite
           ,
           
           because
           reason
           growing
           idle
           ,
           in
           the
           slouth
           of
           an
           inferior
           appetite
           ,
           wanteth
           diligence
           to
           search
           it
           out
           .
           Fewe
           men
           but
           think
           drunkennes
           in
           generall
           to
           bee
           euil
           ,
           which
           notwithstanding
           themselues
           do
           imbrace
           ,
           because
           in
           particular
           they
           thinke
           it
           good
           :
           This
           being
           the
           difference
           in
           all
           sinne
           ,
           that
           then
           it
           seemeth
           to
           be
           none
           ,
           when
           it
           is
           (
           this
           sin
           )
           Thus
           the
           conclusion
           by
           the
           rules
           of
           Logicke
           ,
           being
           from
           the
           particular
           (
           wherein
           reason
           corrupted
           hath
           failed
           )
           the
           will
           hath
           reason
           enough
           to
           follow
           that
           ;
           and
           therfore
           saith
           S.
           Austin
           ,
           
           man
           vsing
           amisse
           the
           freedome
           of
           this
           wil
           ,
           hath
           both
           lost
           it
           and
           himselfe
           ;
           not
           in
           respect
           of
           the
           naturall
           libertie
           from
           coaction
           ,
           but
           in
           respect
           of
           the
           libertie
           which
           is
           from
           sinne
           ,
           
           as
           Aquinas
           answereth
           .
           Saint
           Ambrose
           (
           or
           whosoeuer
           was
           the
           Authour
           of
           that
           booke
           of
           the
           calling
           of
           the
           Gentiles
           )
           saith
           ,
           that
           in
           man
           there
           is
           a
           threefold
           will
           ;
           
             sensitiue
             ,
             animal
             ,
             spiritual
          
           ;
           the
           two
           first
           ,
           he
           holdeth
           to
           bee
           〈◊〉
           ,
           the
           last
           to
           be
           the
           worke
           of
           the
           holy
           Ghost
           .
           For
           as
           one
           〈◊〉
           ,
           
           there
           is
           in
           man
           an
           vnderstanding
           of
           earthly
           things
           ,
           and
           of
           heauenly
           :
           earthly
           things
           ,
           as
           of
           policie
           ,
           gouerning
           of
           families
           ,
           arts
           ,
           liberall
           and
           mechanicall
           ,
           and
           such
           like
           ,
           which
           pertaine
           not
           directly
           to
           God
           ,
           to
           his
           kingdome
           ,
           to
           the
           righteousnesse
           of
           it
           ,
           to
           eternall
           happinesse
           ;
           heauenly
           ,
           as
           the
           knowledge
           of
           the
           diuine
           will
           ,
           and
           framing
           our
           liues
           according
           to
           it
           :
           Of
           the
           first
           we
           say
           ,
           that
           because
           man
           is
           a
           sociable
           creature
           ,
           &
           naturally
           inclineth
           to
           all
           that
           concerne
           the
           preseruation
           of
           that
           ;
           there
           are
           left
           in
           him
           certain
           vniuersall
           impressions
           ,
           wherein
           in
           all
           ages
           ,
           wise
           men
           haue
           conspired
           for
           the
           making
           of
           good
           lawes
           :
           Which
           in
           my
           opinion
           is
           not
           much
           lesse
           ,
           then
           that
           which
           you
           reprehend
           ,
           being
           affirmed
           by
           M.
           Hooker
           .
           But
           the
           vnderstāding
           of
           heauenly
           things
           ,
           we
           confesse
           by
           the
           corruption
           of
           original
           sin
           wholy
           to
           be
           taken
           from
           vs.
           
           For
           natural
           things
           are
           corrupted
           ,
           &
           supernaturall
           taken
           away
           .
           For
           we
           think
           not
           as
           some
           of
           the
           ancient
           Fathers
           did
           ,
           especially
           the
           Greekes
           (
           who
           were
           loth
           to
           dissent
           too
           much
           from
           the
           Philosophers
           )
           that
           man
           was
           corrupted
           only
           in
           his
           sensuall
           part
           ,
           and
           that
           hee
           hath
           reason
           found
           ,
           and
           his
           will
           also
           for
           the
           most
           part
           .
           For
           
           saith
           Saint
           Austin
           ,
           
           Adam
           had
           that
           he
           might
           ,
           if
           he
           would
           ;
           but
           not
           to
           will
           that
           he
           could
           :
           And
           therefore
           in
           supernaturall
           things
           (
           which
           are
           the
           workes
           of
           pietie
           pleasing
           and
           acceptable
           to
           God
           )
           (
           of
           which
           is
           vnderstood
           all
           that
           you
           alleage
           out
           of
           the
           tenth
           Article
           of
           the
           Church
           of
           England
           )
           we
           say
           the
           will
           of
           man
           hath
           not
           obtained
           grace
           by
           freedom
           ,
           
           but
           freedome
           by
           grace
           ;
           yet
           for
           all
           this
           ,
           neither
           doth
           the
           will
           want
           in
           his
           owne
           nature
           a
           potentiall
           freedome
           in
           all
           things
           ,
           nor
           an
           actuall
           powerfull
           freedome
           in
           some
           things
           :
           for
           the
           blow
           that
           sinne
           gaue
           ,
           made
           not
           an
           equall
           disabilitie
           to
           all
           actions
           ;
           seeing
           all
           actions
           are
           not
           in
           equal
           distance
           from
           mans
           nature
           .
           For
           the
           thoughts
           ,
           and
           the
           actions
           of
           man
           ,
           wee
           know
           are
           of
           three
           kindes
           ;
           naturall
           ,
           morall
           ,
           supernaturall
           ;
           nowe
           there
           are
           manie
           truths
           theoricall
           ,
           and
           mechanicall
           ,
           contained
           in
           naturall
           and
           humane
           arts
           ,
           which
           by
           man
           may
           bee
           comprehended
           ,
           onely
           by
           the
           light
           of
           nature
           :
           for
           though
           some
           diuines
           are
           of
           opinion
           ,
           that
           no
           morall
           truth
           can
           be
           knowne
           of
           the
           vnderstanding
           of
           man
           ,
           in
           the
           state
           of
           nature
           corrupt
           ,
           without
           the
           special
           help
           of
           God
           ;
           others
           contrary
           (
           as
           
             Albertus
             ,
             Bonauenture
             ,
             Scotus
             ,
             Aqumas
          
           and
           diuers
           others
           )
           yet
           all
           agree
           in
           this
           ,
           that
           man
           can
           know
           a
           morall
           truth
           in
           generall
           ,
           without
           any
           speciall
           grace
           ;
           but
           that
           good
           that
           directly
           belongeth
           to
           eternall
           life
           ,
           he
           cannot
           .
           Now
           what
           I
           pray
           you
           doth
           our
           Church
           say
           lesse
           when
           saith
           ,
           that
           without
           the
           grace
           of
           God
           (
           which
           is
           by
           Christ
           )
           preuen●ing
           vs
           ,
           that
           we
           will
           ,
           and
           working
           together
           while
           we
           will
           ,
           we
           are
           nothing
           at
           all
           able
           to
           doe
           the
           workes
           of
           pietie
           ,
           which
           are
           pleasing
           &
           acceptable
           to
           God
           ?
           Or
           what
           in
           your
           opiniō
           doth
           M.
           Hooker
           say
           more
           ,
           when
           he
           saith
           that
           there
           is
           in
           the
           will
           of
           man
           ,
           naturally
           that
           freedome
           ,
           wherby
           it
           is
           apt
           (
           not
           able
           )
           to
           take
           ,
           or
           refuse
           any
           particular
           obiect
           whatsoeuer
           ,
           being
           presented
           to
           it
           ?
           or
           when
           hee
           saith
           there
           is
           not
           that
           good
           which
           cōcerneth
           vs
           ,
           but
           it
           hath
           enough
           for
           euidēce
           in
           it selfe
           if
           Reason
           were
           diligent
           to
           search
           it
           out
           :
           the
           fault
           of
           mans
           errour
           in
           election
           ,
           arising
           out
           of
           the
           slouth
           of
           reason
           ,
           not
           out
           of
           the
           nature
           of
           the
           good
           .
           And
           this
           
           slouth
           ,
           being
           nothing
           els
           ,
           but
           that
           heauie
           burthen
           ,
           wherwith
           we
           are
           loden
           by
           our
           first
           corruption
           .
           And
           therefore
           in
           mine
           opinion
           ,
           the
           accusation
           is
           directly
           false
           ,
           whereby
           you
           would
           make
           him
           to
           say
           contrary
           to
           his
           words
           ;
           that
           reason
           by
           diligence
           is
           able
           to
           find
           out
           anie
           good
           concerning
           vs.
           For
           hee
           that
           saith
           that
           there
           is
           vertue
           enough
           in
           the
           poole
           to
           heale
           ,
           
           if
           a
           man
           had
           power
           enough
           to
           put
           himselfe
           in
           ;
           doth
           not
           affirme
           that
           man
           hath
           strength
           enough
           to
           doe
           it
           ;
           but
           that
           the
           poole
           had
           vertue
           ,
           if
           hee
           were
           able
           to
           do
           it
           .
           
           But
           doubtlesse
           we
           are
           dead
           in
           our
           sinnes
           ,
           and
           trespasses
           ;
           we
           are
           not
           sufficient
           of
           our selues
           to
           thinke
           anie
           thing
           ;
           and
           yet
           as
           Seneca
           saith
           ,
           it
           is
           the
           gift
           of
           God
           that
           we
           liue
           ,
           for
           that
           he
           hath
           done
           without
           vs
           ;
           but
           it
           is
           an
           act
           of
           our
           owne
           (
           not
           simply
           ,
           but
           of
           our selues
           helped
           )
           that
           we
           liue
           well
           .
           For
           many
           other
           things
           may
           vnwillingly
           be
           done
           by
           vs
           ,
           but
           the
           act
           of
           beleeuing
           ,
           as
           it
           must
           be
           done
           in
           vs
           ,
           so
           it
           must
           be
           done
           willingly
           ,
           and
           with
           vs.
           And
           therefore
           saith
           Saint
           Austin
           ,
           there
           are
           three
           things
           necessarie
           that
           supernaturall
           mysteries
           may
           bee
           perceiued
           by
           vs
           ;
           first
           ,
           a
           diuine
           reuelation
           from
           the
           Scriptures
           ;
           
           a
           perswasion
           of
           that
           truth
           by
           miracles
           ,
           or
           some
           other
           meanes
           ;
           and
           last
           of
           all
           ,
           the
           rule
           of
           the
           will.
           For
           ,
           saith
           he
           ,
           a
           man
           may
           enter
           into
           the
           Church
           vnwillingly
           ;
           he
           may
           receiue
           the
           sacrament
           vnwillingly
           ;
           but
           no
           man
           can
           beleeue
           but
           willingly
           .
           Now
           there
           is
           no
           difference
           betwixt
           the
           will
           ,
           and
           the
           free
           will
           ,
           (
           both
           being
           the
           rationall
           power
           of
           desiring
           )
           but
           that
           the
           one
           respecteth
           the
           end
           ,
           and
           then
           it
           is
           called
           will
           :
           the
           other
           respecteth
           the
           meanes
           ,
           and
           then
           it
           is
           called
           free-will
           .
           So
           the
           same
           power
           of
           vnderstanding
           ,
           
           as
           it
           respecteth
           the
           first
           principles
           ,
           is
           called
           vnderstanding
           ;
           as
           it
           respecteth
           the
           conclusion
           which
           is
           gathered
           by
           a
           discourse
           ,
           from
           the
           principles
           ,
           it
           is
           called
           reason
           .
           Now
           this
           reason
           concerning
           things
           doubtful
           ,
           hath
           naturally
           in
           it selfe
           ,
           a
           way
           to
           both
           opposites
           ;
           but
           leaneth
           to
           that
           for
           the
           most
           part
           ,
           wherunto
           either
           
             appetite
             ,
             ignorance
          
           or
           grace
           sway
           it
           .
           So
           that
           though
           freely
           and
           without
           constraint
           ,
           it
           follow
           naturally
           the
           wisedome
           of
           the
           flesh
           ;
           yet
           without
           a
           supernaturall
           grace
           ,
           
           the
           wisedome
           of
           the
           flesh
           
           is
           enmitie
           against
           God
           :
           For
           it
           is
           not
           subiect
           to
           the
           lawe
           of
           God
           ,
           neither
           indeed
           can
           be
           .
           This
           being
           duly
           weighed
           with
           vnderstanding
           ,
           and
           considered
           of
           with
           a
           charitable
           humilitie
           ,
           such
           as
           the
           cause
           requireth
           ,
           euery
           man
           may
           see
           (
           notwithstanding
           your
           accusation
           )
           that
           our
           Church
           in
           this
           neither
           differeth
           from
           the
           truth
           ,
           nor
           Master
           Hooker
           at
           all
           from
           our
           Church
           .
        
      
       
         
           ARTICLE
           VI.
           Of
           Faith
           and
           Works
           .
        
         
           WHere
           charity
           hath
           not
           power
           enough
           to
           guide
           reason
           ,
           there
           malice
           out
           of
           ignorance
           ,
           is
           able
           to
           make
           conclusions
           against
           sense
           .
           For
           the
           eies
           being
           blinded
           which
           naturally
           are
           to
           perform
           the
           best
           offices
           of
           seeing
           ;
           the
           colours
           that
           are
           discerned
           otherwise
           ,
           are
           litle
           better
           ,
           then
           the
           false
           errors
           of
           a
           troubled
           fancy
           .
           For
           where
           the
           light
           is
           darkenes
           ,
           how
           great
           must
           that
           darkenes
           be
           ?
           To
           attaine
           by
           a
           supernaturall
           power
           ,
           
           to
           that
           felicity
           ,
           which
           is
           an
           acte
           of
           the
           greatest
           mercy
           ,
           as
           infinite
           numbers
           faile
           in
           the
           thing
           ;
           so
           there
           are
           not
           a
           few
           ,
           which
           vtterly
           mistake
           the
           meanes
           .
           And
           whilest
           all
           ,
           that
           are
           Christians
           ,
           acknowledge
           it
           to
           be
           a
           grace
           ;
           eager
           contentions
           are
           stirred
           vp
           ,
           whether
           it
           be
           imputed
           or
           inherent
           in
           vs.
           And
           seeing
           in
           this
           acte
           of
           iustification
           ,
           by
           the
           consent
           of
           all
           ,
           man
           doth
           receiue
           from
           God
           what
           he
           hath
           ,
           the
           question
           is
           ,
           what
           vertue
           must
           be
           in
           that
           hand
           ,
           to
           inable
           weakenes
           to
           receiue
           such
           strength
           :
           and
           how
           that
           faith
           must
           be
           accompanied
           ,
           that
           is
           able
           to
           clothe
           our
           soules
           with
           the
           righteousnes
           of
           anothers
           merit
           .
           Heere
           we
           haue
           aduersaries
           ,
           whom
           peraduenture
           we
           mistake
           ,
           as
           they
           mistake
           vs
           ;
           making
           ,
           (
           as
           in
           other
           points
           )
           a
           misconstruction
           ,
           to
           be
           the
           ground
           of
           a
           great
           difference
           ,
           and
           the
           strongest
           opposition
           ,
           to
           arise
           from
           hence
           ;
           that
           nether
           part
           is
           willing
           to
           vnderstand
           each
           other
           .
           Heere
           if
           we
           should
           but
           discouer
           the
           least
           meanes
           of
           reconcilement
           ,
           some
           hasty
           spirits
           would
           not
           stick
           to
           accuse
           vs
           as
           more
           
           then
           partiall
           ;
           and
           that
           treacherouslie
           we
           sought
           to
           betray
           the
           cause
           .
           In
           that
           we
           purpose
           ,
           to
           set
           downe
           what
           truth
           warranteth
           in
           this
           behalfe
           ,
           it
           is
           rather
           to
           free
           him
           from
           suspition
           ,
           whom
           you
           doe
           accuse
           ,
           then
           that
           hee
           in
           that
           ,
           wherein
           you
           accuse
           him
           ,
           any
           way
           standeth
           in
           neede
           of
           our
           weake
           defence
           .
           If
           man
           rightly
           value
           but
           the
           merit
           of
           the
           Sonne
           of
           God
           ;
           and
           how
           so
           humble
           ,
           and
           innocent
           obedience
           ,
           to
           so
           lowe
           a
           state
           ,
           must
           needes
           in
           iustice
           ,
           make
           a
           full
           satisfaction
           ,
           for
           so
           great
           a
           sin
           ;
           he
           cannot
           chuse
           but
           confesse
           that
           onely
           for
           the
           merit
           of
           our
           Lord
           ,
           
           and
           Sauiour
           
             Iesus
             Christ
          
           ,
           through
           faith
           ,
           and
           not
           for
           works
           and
           our
           merits
           ,
           we
           are
           accounted
           righteous
           before
           God.
           If
           the
           soule
           of
           man
           ,
           did
           serue
           only
           to
           giue
           him
           being
           in
           this
           life
           ,
           then
           things
           appertaining
           to
           this
           life
           would
           cōtent
           him
           ,
           as
           we
           see
           they
           doe
           other
           creatures
           ;
           which
           creatures
           ,
           inioying
           those
           things
           by
           which
           they
           liue
           ,
           they
           doe
           seeke
           no
           further
           ,
           but
           in
           this
           contentation
           ,
           doe
           shew
           a
           kinde
           of
           acknowledgement
           ,
           that
           there
           is
           no
           higher
           good
           ,
           which
           any
           way
           doth
           belong
           vnto
           them
           .
           With
           man
           it
           is
           far
           otherwise
           ;
           for
           although
           all
           inferiour
           things
           were
           in
           the
           possession
           of
           one
           ,
           yet
           he
           would
           euer
           with
           a
           desire
           thirst
           ,
           for
           some
           thing
           aboue
           all
           those
           ;
           
           so
           that
           nature
           ,
           euen
           in
           this
           life
           ,
           doth
           claime
           a
           perfection
           ,
           higher
           and
           more
           diuine
           ,
           then
           any
           thing
           in
           it selfe
           ,
           which
           man
           must
           receiue
           in
           the
           reward
           :
           now
           rewards
           doe
           alwaies
           presuppose
           such
           duties
           performed
           as
           are
           rewardable
           ;
           
           our
           naturall
           meanes
           vnto
           blessednesse
           are
           our
           workes
           ,
           nor
           is
           it
           possible
           ,
           that
           nature
           should
           euer
           finde
           any
           other
           way
           to
           saluation
           ,
           but
           only
           this
           .
           Yet
           seeing
           that
           no
           man
           can
           say
           ,
           since
           the
           foundation
           of
           the
           world
           ,
           that
           his
           workes
           are
           pure
           ,
           but
           that
           all
           flesh
           is
           guilty
           of
           that
           ,
           for
           which
           God
           hath
           threatned
           eternally
           to
           punish
           ;
           there
           resteth
           either
           no
           way
           vnto
           saluation
           ,
           or
           a
           way
           which
           must
           needs
           be
           supernatural
           ,
           and
           aboue
           mans
           reach
           .
           Had
           Adam
           continued
           in
           his
           first
           estate
           ,
           mans
           absolute
           righteousnes
           ,
           and
           integrity
           in
           all
           his
           actions
           ,
           had
           bin
           the
           way
           of
           life
           to
           him
           and
           to
           all
           his
           posterity
           ;
           though
           peraduenture
           not
           in
           so
           large
           a
           manner
           as
           heauenly
           felicity
           ,
           doth
           import
           ;
           the
           
           possession
           ▪
           whereof
           ,
           euen
           the
           least
           moment
           ,
           were
           too
           abundant
           a
           retribution
           .
           Yet
           now
           ,
           we
           fayling
           ,
           in
           that
           which
           was
           our
           dutie
           ,
           it
           were
           a
           thing
           impossible
           in
           nature
           ,
           to
           obtaine
           the
           other
           .
           The
           light
           of
           nature
           ,
           is
           neuer
           able
           to
           find
           out
           any
           way
           of
           obtaining
           the
           reward
           of
           blisse
           ,
           but
           by
           performing
           exactly
           the
           works
           of
           righteousnes
           .
           Therfore
           God
           hath
           prepared
           a
           supernaturall
           way
           ,
           
           namely
           that
           we
           doe
           beleeue
           ;
           not
           that
           God
           doth
           require
           nothing
           vnto
           happines
           ,
           at
           the
           hands
           of
           men
           ,
           
           (
           as
           Maister
           Hooker
           sayth
           )
           sauing
           only
           a
           naked
           faith
           (
           for
           Hope
           &
           Charity
           we
           may
           not
           exclude
           )
           but
           that
           without
           faith
           all
           other
           things
           are
           as
           nothing
           ;
           this
           being
           the
           grounde
           of
           those
           other
           diuine
           vertues
           .
           The
           principall
           obiect
           of
           faith
           ,
           is
           that
           eternall
           verity
           ,
           which
           hath
           discouered
           the
           treasures
           ,
           of
           hidden
           wisdome
           in
           Christ
           ;
           the
           highest
           obiect
           of
           hope
           ,
           is
           that
           euerlasting
           goodnes
           ,
           which
           in
           Christ
           doth
           quicken
           the
           dead
           ;
           the
           final
           obiect
           of
           charity
           ,
           is
           that
           incōprehensible
           beauty
           ,
           which
           shineth
           in
           the
           countenance
           of
           Christ
           ,
           the
           Son
           of
           the
           liuing
           God.
           The
           first
           beginneth
           heere
           ,
           with
           a
           weake
           apprehension
           of
           things
           not
           seene
           ,
           and
           endeth
           in
           the
           beholding
           of
           God
           in
           the
           world
           to
           come
           .
           The
           second
           beginneth
           heere
           ,
           with
           a
           trembling
           expectation
           of
           things
           far
           remoued
           ,
           and
           as
           yet
           ,
           but
           only
           heard
           of
           ;
           and
           endeth
           with
           a
           reall
           ,
           and
           actuall
           fruition
           ,
           of
           that
           which
           no
           toong
           is
           able
           to
           expresse
           .
           The
           third
           beginneth
           heere
           ,
           with
           a
           weake
           inclination
           of
           hart
           ,
           towards
           him
           ,
           vnto
           whom
           ;
           we
           are
           not
           able
           to
           approch
           ,
           and
           endeth
           with
           an
           endles
           vnion
           ;
           the
           mystery
           wherof
           ,
           is
           higher
           ,
           then
           the
           reach
           of
           the
           thoughts
           of
           men
           .
           And
           howsoeuer
           the
           apprehension
           ,
           of
           that
           righteousnesse
           ,
           wherby
           man
           is
           iustified
           ,
           be
           properly
           but
           the
           worke
           of
           one
           ,
           yet
           we
           dare
           not
           (
           neither
           doe
           any
           learned
           in
           our
           Church
           )
           make
           faith
           to
           be
           naked
           of
           other
           vertues
           ;
           and
           therefore
           it
           is
           so
           much
           the
           more
           strange
           ,
           that
           you
           follow
           the
           error
           ,
           which
           our
           aduersaries
           haue
           accused
           vs
           for
           ,
           as
           though
           it
           were
           an
           opinion
           holden
           by
           our
           Church
           .
           In
           this
           article
           against
           Maister
           Hooker
           ,
           you
           say
           ,
           that
           God
           requireth
           no
           more
           at
           the
           hands
           of
           men
           ▪
           vnto
           
           happinesse
           ;
           
           then
           a
           naked
           beleefe
           .
           And
           a
           little
           after
           ;
           We
           claime
           nothing
           ,
           by
           any
           dutie
           we
           do
           ,
           or
           can
           do
           ,
           or
           any
           vertue
           which
           wee
           find
           in
           our selues
           ,
           but
           onely
           by
           that
           naked
           faith
           ,
           &c.
           
           In
           these
           assertions
           (
           which
           in
           my
           opinion
           are
           repugnant
           to
           our
           Church
           )
           and
           in
           the
           best
           construction
           ,
           make
           but
           a
           harsh
           sound
           ;
           what
           do
           you
           else
           ,
           but
           discouer
           y
           e
           error
           ,
           which
           they
           of
           the
           Church
           of
           Rome
           ,
           by
           a
           mistaking
           ,
           haue
           thought
           vs
           to
           hold
           ?
           as
           though
           it
           were
           our
           doctrine
           ,
           that
           wee
           could
           be
           iustified
           ,
           by
           a
           faith
           that
           were
           meerely
           naked
           ?
           Luther
           striuing
           to
           shew
           how
           litle
           our
           works
           ,
           did
           in
           the
           merit
           of
           mans
           saluation
           ,
           speaketh
           somewhat
           harshly
           ,
           when
           he
           saith
           ;
           a
           Faith
           without
           &
           before
           we
           haue
           charitie
           ,
           doth
           iustifie
           .
           And
           in
           another
           place
           (
           both
           which
           are
           not
           vniustly
           called
           in
           question
           by
           those
           of
           the
           Church
           of
           Rome
           )
           he
           saith
           ;
           Faith
           vnles
           it
           be
           without
           euen
           the
           least
           good
           works
           ,
           doth
           not
           iustify
           ;
           nay
           ,
           it
           is
           no
           faith
           .
           But
           M.
           Calum
           speaketh
           in
           this
           ,
           better
           then
           either
           Luther
           or
           you
           ;
           Faith
           alone
           iustifieth
           ,
           but
           not
           that
           faith
           which
           is
           alone
           .
           For
           if
           our
           Church
           held
           a
           naked
           faith
           (
           which
           none
           that
           were
           wise
           euer
           did
           )
           might
           not
           all
           the
           world
           iustly
           accuse
           vs
           as
           enemies
           to
           good
           works
           ?
           The
           most
           of
           the
           learned
           in
           Germany
           held
           a
           necessitie
           of
           good
           works
           ▪
           not
           a
           necessitie
           of
           effecting
           ,
           but
           a
           necessitie
           of
           presence
           for
           we
           are
           saued
           doubtlesse
           by
           grace
           ,
           but
           (
           hauing
           yeers
           )
           we
           cannot
           ordinarily
           be
           saued
           vnles
           we
           haue
           good
           works
           .
           For
           faith
           which
           we
           teach
           to
           iustifie
           ,
           is
           not
           void
           of
           good
           works
           ;
           as
           Doctor
           a
           Fulke
           answereth
           to
           the
           Rhemes
           obiection
           .
           And
           b
           therfore
           in
           another
           place
           ,
           he
           saith
           ;
           the
           elect
           are
           alwayes
           fruitfull
           of
           good
           works
           .
           From
           hence
           (
           seeing
           faith
           hath
           no
           assurance
           for
           itselfe
           either
           to
           God
           or
           to
           mā
           )
           we
           exhort
           in
           our
           sermons
           to
           good
           works
           ,
           we
           perswade
           to
           humiliation
           ,
           by
           fasting
           &
           weeping
           ;
           which
           are
           (
           if
           they
           be
           truly
           penitent
           )
           meanes
           to
           blot
           out
           sin
           ,
           thorough
           Gods
           vnspeakable
           and
           vndeserued
           mercie
           .
           For
           as
           Saint
           c
           Paul
           saith
           ,
           Godly
           sorrow
           causeth
           repentance
           vnto
           saluation
           ,
           not
           to
           be
           repented
           of
           :
           And
           therefore
           saith
           Saint
           Hierom
           ,
           fasting
           ,
           and
           sackcloth
           are
           the
           armor
           of
           repentāce
           ▪
           And
           y
           e
           men
           please
           God
           by
           fasting
           (
           saith
           D
           ▪
           d
           Fulk
           )
           as
           
             Anna
             ,
             
             Tobie
             ,
             Iudith
             ,
             Hester
             ,
          
           we
           doubt
           nothing
           at
           all
           ,
           while
           we
           vse
           it
           to
           the
           right
           end
           allowed
           of
           God
           ;
           that
           is
           ,
           hūbling
           of
           our selues
           ,
           &
           chastising
           of
           our
           bodies
           ,
           that
           it
           might
           bee
           more
           obedient
           to
           the
           Spirit
           ,
           and
           feruent
           in
           prayer
           .
           Nay
           our
           solemne
           fasts
           are
           ,
           as
           M.
           Hooker
           saith
           ,
           the
           splendor
           ,
           and
           outward
           glorie
           of
           our
           religion
           ;
           forcible
           witnesses
           of
           ancient
           truth
           ;
           prouocations
           to
           the
           exercise
           of
           all
           pi●tie
           ;
           shadowes
           of
           our
           endlesse
           felicitie
           in
           heauen
           ;
           and
           euerlasting
           records
           and
           memorials
           vpon
           earth
           ;
           which
           ,
           it
           is
           great
           pitie
           it
           is
           so
           much
           neglected
           ,
           because
           euen
           therein
           ,
           they
           which
           cannot
           be
           drawne
           ,
           to
           harken
           vnto
           what
           we
           teach
           ,
           might
           onely
           by
           looking
           vpon
           that
           we
           do
           ,
           in
           a
           maner
           reade
           whatsoeuer
           we
           beleeue
           .
           Now
           ,
           that
           he
           saith
           ,
           the
           attainement
           vnto
           anie
           gratious
           benefit
           of
           Gods
           vnspeakable
           and
           vndeserued
           mercie
           ,
           the
           phrase
           of
           antiquitie
           ,
           
           hath
           called
           by
           the
           name
           of
           Merit
           ;
           this
           is
           that
           ,
           wherein
           you
           desire
           to
           be
           resolued
           .
           And
           surely
           ,
           he
           hath
           read
           little
           ,
           who
           is
           ignorant
           ,
           that
           the
           heathen
           Masters
           of
           the
           a
           Latine
           tongue
           ,
           and
           the
           Fathers
           for
           antiquitie
           ,
           nearest
           vnto
           those
           times
           ,
           haue
           vsed
           the
           word
           (
           Merit
           )
           far
           in
           another
           sence
           ,
           then
           that
           whereunto
           the
           violence
           of
           some
           cōstructions
           haue
           wrested
           it
           at
           this
           day
           .
           And
           Aquinas
           himselfe
           vnderstandeth
           by
           the
           name
           of
           ●urit
           ,
           not
           a
           worke
           not
           due
           ,
           which
           should
           deserue
           a
           reward
           ;
           but
           a
           worke
           which
           mercifully
           ,
           and
           by
           the
           goodnes
           of
           God
           a
           reward
           followeth
           .
           The
           phrase
           of
           the
           Latine
           doth
           properly
           make
           one
           to
           merit
           of
           another
           ,
           and
           as
           it
           were
           to
           bind
           him
           to
           him
           ,
           who
           doth
           any
           thing
           ,
           which
           pleaseth
           and
           delighteth
           him
           ,
           for
           whom
           it
           is
           done
           .
           Thus
           that
           place
           in
           the
           epistle
           to
           the
           Hebrues
           ,
           To
           do
           good
           ,
           and
           to
           distribute
           forget
           not
           ,
           for
           with
           such
           sacrifice
           God
           is
           well
           pleased
           .
           Where
           they
           of
           Rhemes
           ,
           following
           the
           Latine
           (
           promeretur
           )
           say
           promerited
           ,
           shewing
           that
           they
           meant
           nothing
           els
           ,
           in
           ancient
           time
           ,
           by
           merit
           ,
           but
           that
           delight
           ,
           allowance
           ,
           and
           contentment
           ,
           which
           God
           taketh
           in
           those
           good
           things
           we
           do
           ,
           and
           so
           rewardeth
           them
           .
           And
           Doctor
           Fulke
           confesseth
           that
           Primasius
           ,
           who
           was
           Saint
           Austins
           scholler
           ,
           vsed
           the
           same
           word
           ,
           b
           promeretur
           ,
           as
           it
           was
           taken
           amongst
           the
           vulgar
           at
           that
           day
           ,
           farre
           differing
           
           from
           the
           sense
           wherein
           it
           is
           nowe
           vsed
           .
           Thus
           much
           briefly
           ,
           may
           serue
           for
           answer
           in
           this
           point
           ;
           that
           faith
           is
           not
           alone
           ,
           though
           alone
           it
           iustifie
           ;
           that
           though
           a
           man
           sinne
           (
           if
           he
           repent
           )
           his
           faith
           may
           saue
           him
           ;
           that
           there
           are
           vses
           ,
           (
           nay
           excellent
           vses
           )
           of
           good
           works
           ,
           though
           they
           do
           not
           saue
           vs
           ;
           and
           last
           of
           all
           ,
           if
           posteritie
           had
           not
           corrupted
           the
           word
           merit
           ,
           that
           we
           would
           not
           be
           afraid
           ,
           to
           speake
           in
           the
           phrase
           of
           antiquitie
           ,
           and
           call
           our
           vertuous
           attainment
           (
           by
           mercie
           of
           grace
           )
           by
           the
           name
           of
           merit
           .
        
      
       
         
           ARTICLE
           VII
           .
           The
           vertue
           of
           works
           .
        
         
           AS
           goodnesse
           ,
           so
           truth
           being
           but
           one
           ,
           whatsoeuer
           is
           opposite
           (
           be
           it
           neuer
           so
           carefully
           obserued
           )
           in
           the
           course
           of
           a
           long
           streame
           ,
           at
           the
           last
           foldeth
           it selfe
           in
           a
           contradiction
           .
           For
           falshood
           hath
           no
           more
           strength
           ,
           to
           proue
           a
           truth
           ;
           then
           truth
           ,
           hath
           weaknesse
           ,
           to
           beget
           a
           lie
           .
           Then
           the
           ground
           of
           all
           true
           assertions
           ,
           concurring
           immoueably
           in
           that
           one
           first
           truth
           ,
           of
           which
           all
           other
           inferior
           are
           but
           branches
           ;
           whatsoeuer
           goeth
           about
           to
           disproue
           that
           ,
           must
           of
           necessitie
           ,
           in
           his
           owne
           parts
           bee
           diuers
           ,
           and
           imply
           a
           contrarietie
           ,
           seeing
           it
           laboureth
           to
           infring
           the
           certainty
           of
           that
           ,
           which
           eternally
           ,
           and
           vnchangeably
           ,
           is
           but
           one
           .
           Hence
           commeth
           it
           ,
           that
           vnskilfull
           men
           (
           the
           grounds
           of
           whose
           opinions
           are
           but
           the
           vncertainties
           of
           their
           owne
           ignorance
           )
           are
           thought
           to
           want
           memorie
           ,
           whilest
           they
           contradict
           themselues
           ;
           when
           indeed
           ,
           the
           defect
           is
           in
           iudgment
           ,
           which
           cānot
           make
           truth
           the
           ground
           of
           their
           knowledge
           ,
           from
           which
           if
           they
           swarue
           neuer
           so
           little
           ,
           they
           doe
           not
           sooner
           oppugne
           others
           ,
           then
           crosse
           themselues
           ;
           truth
           admitting
           no
           coherence
           of
           contrarieties
           ,
           seeing
           it selfe
           ,
           is
           but
           onely
           one
           .
           From
           this
           hath
           proceeded
           ,
           that
           ouersight
           of
           a
           great
           number
           ,
           who
           speaking
           first
           ,
           against
           a
           truth
           vttered
           by
           others
           ;
           come
           at
           length
           ,
           to
           speake
           euen
           directly
           ,
           against
           themselues
           .
           Thus
           you
           that
           in
           the
           former
           Article
           ,
           disputed
           of
           faith
           ,
           naked
           and
           destitute
           of
           all
           good
           works
           ,
           
           make
           your
           next
           step
           to
           those
           good
           works
           that
           do
           accompany
           faith
           .
           Where
           I
           vnderstand
           not
           (
           but
           perhaps
           you
           do
           )
           why
           you
           call
           them
           good
           ,
           if
           they
           arise
           not
           naturally
           out
           of
           faith
           ;
           or
           why
           you
           call
           that
           faith
           naked
           ,
           which
           is
           accompanied
           with
           these
           good
           works
           .
           But
           doubtlesse
           there
           being
           a
           morall
           goodnes
           ,
           euen
           where
           there
           is
           want
           of
           supernatural
           light
           ;
           and
           the
           most
           certaine
           token
           of
           that
           goodnes
           being
           ,
           if
           the
           general
           perswasion
           of
           all
           men
           do
           so
           account
           it
           ;
           it
           can
           not
           chuse
           ,
           but
           seeme
           strange
           ,
           that
           the
           approbation
           of
           these
           ,
           should
           in
           your
           opinion
           be
           applied
           to
           those
           works
           that
           are
           done
           out
           of
           faith
           ,
           after
           man
           is
           iustified
           ;
           seeing
           there
           is
           a
           good
           (
           as
           M.
           Hooker
           saith
           )
           that
           doth
           follow
           vnto
           all
           things
           by
           obseruing
           the
           course
           of
           their
           nature
           ;
           yet
           naturall
           agents
           cannot
           obtaine
           either
           reward
           ,
           or
           punishment
           :
           for
           amongst
           creatures
           in
           this
           world
           ,
           only
           mans
           obseruation
           of
           the
           law
           of
           his
           nature
           (
           because
           he
           hath
           wil
           )
           is
           righteousnes
           ;
           only
           mans
           transgression
           sin
           .
           For
           euen
           to
           doe
           that
           ,
           which
           nature
           telleth
           vs
           we
           ought
           (
           howsoeuer
           we
           know
           it
           )
           must
           needs
           be
           acceptable
           in
           Gods
           sight
           .
           How
           this
           ,
           vttered
           out
           of
           great
           iudgment
           to
           another
           purpose
           (
           namely
           ,
           that
           good
           things
           are
           done
           ,
           and
           allowed
           ,
           whereof
           we
           haue
           other
           direction
           then
           Scripture
           )
           is
           by
           you
           wrested
           against
           the
           articles
           of
           our
           Church
           ,
           
           either
           concerning
           the
           perfection
           of
           works
           ,
           which
           are
           with
           faith
           ,
           or
           the
           goodnes
           of
           works
           ,
           without
           faith
           ;
           to
           say
           plainly
           ,
           I
           cannot
           yet
           vnderstand
           .
           Therfore
           as
           the
           dealing
           is
           vnequall
           ,
           to
           make
           him
           say
           what
           you
           list
           ,
           so
           the
           aduātage
           is
           too
           great
           ,
           to
           make
           him
           an
           aduersary
           to
           a
           cause
           of
           your
           own
           making
           ;
           when
           the
           whole
           scope
           of
           his
           speech
           is
           to
           another
           purpose
           .
           For
           there
           is
           no
           indifferēt
           reader
           ,
           but
           had
           he
           considered
           what
           M.
           Hooker
           speaketh
           ,
           &
           to
           what
           end
           ,
           in
           those
           places
           by
           you
           alleaged
           ;
           he
           must
           of
           necessity
           haue
           wondered
           at
           your
           sharpe
           and
           acute
           iudgements
           ,
           that
           would
           without
           blushing
           ,
           aduenture
           to
           alleage
           him
           to
           that
           end
           .
           But
           an
           opiniō
           doubtlesse
           that
           these
           things
           wold
           neuer
           be
           examined
           ,
           gaue
           that
           cōfidence
           to
           your
           first
           motion
           ,
           which
           consideration
           would
           haue
           hindered
           ,
           if
           you
           had
           but
           once
           dreamed
           to
           haue
           bin
           called
           in
           question
           .
           Wee
           
           should
           not
           therfore
           need
           in
           this
           ,
           much
           to
           defend
           him
           but
           briefly
           resolue
           you
           ,
           what
           our
           Church
           holdeth
           ,
           (
           and
           fitly
           )
           in
           this
           point
           .
           The
           a
           articles
           of
           our
           Church
           which
           ye
           thinke
           are
           oppugned
           ,
           are
           two
           ;
           first
           that
           the
           fruits
           of
           faith
           ,
           cannot
           abide
           the
           seuerity
           of
           Gods
           iustice
           ;
           that
           man
           out
           of
           faith
           ,
           doth
           good
           workes
           ,
           which
           though
           they
           make
           vs
           not
           iust
           ,
           yet
           are
           both
           acceptable
           ,
           and
           rewardable
           :
           I
           doubt
           not
           but
           it
           is
           a
           truth
           ,
           wherof
           if
           yee
           had
           not
           bin
           perswaded
           ,
           this
           letter
           of
           yours
           (
           profitable
           (
           as
           you
           think
           )
           to
           the
           Church
           and
           pleasing
           to
           God
           )
           as
           all
           the
           rest
           of
           your
           writings
           in
           that
           kinde
           ,
           had
           lien
           buried
           ,
           vnborne
           in
           those
           rotten
           sepulchers
           ,
           from
           whēce
           into
           the
           world
           they
           did
           first
           come
           ,
           whilest
           we
           are
           by
           that
           intermediat
           iustice
           of
           Christ
           ,
           made
           righteous
           ,
           and
           haue
           obtained
           a
           free
           remission
           of
           our
           sins
           ,
           that
           we
           are
           tearmed
           iust
           ;
           there
           is
           with
           this
           mercy
           ioyned
           the
           Holy-ghost
           ;
           which
           dwelling
           in
           vs
           maketh
           vs
           fruitfull
           to
           good
           workes
           ;
           this
           reuiuing
           all
           parts
           from
           our
           naturall
           corruption
           ,
           reformeth
           vs
           to
           a
           pure
           ,
           and
           willing
           obedience
           vnto
           that
           reuealed
           will
           ,
           which
           is
           the
           rule
           of
           all
           that
           we
           ought
           to
           doe
           ;
           yet
           seeing
           we
           are
           clothed
           with
           corruption
           ,
           there
           are
           euen
           in
           our
           best
           actions
           ,
           those
           remainders
           of
           imperfection
           ,
           which
           serue
           ,
           to
           teach
           vs
           thankefulnes
           ,
           and
           humility
           ,
           both
           arising
           ,
           from
           the
           consideration
           of
           our
           own
           weakenes
           .
           And
           I
           doubt
           not
           ,
           but
           euen
           in
           this
           poynt
           ,
           many
           of
           the
           Church
           of
           Rome
           ,
           (
           whose
           humiliation
           in
           their
           penitēcy
           of
           heart
           ,
           seemeth
           far
           to
           exceed
           ours
           )
           are
           of
           this
           opinion
           ,
           that
           euen
           the
           best
           action
           performed
           in
           their
           whole
           life
           (
           as
           there
           are
           yet
           some
           few
           monumēts
           spared
           from
           the
           couetous
           hand
           )
           if
           all
           points
           of
           it
           were
           considered
           with
           a
           streight
           view
           ,
           sifting
           euen
           the
           least
           circumstances
           ,
           which
           closely
           insinuate
           thēselues
           ,
           out
           of
           our
           corruptiōs
           ,
           into
           our
           actions
           ,
           they
           would
           (
           I
           say
           )
           confesse
           ,
           that
           there
           is
           something
           which
           tasteth
           of
           the
           flesh
           ;
           which
           corruption
           ,
           if
           either
           for
           want
           of
           a
           strict
           consideration
           we
           see
           not
           ,
           or
           through
           a
           selfeloue
           could
           pardon
           ,
           yet
           it
           is
           not
           able
           ,
           in
           the
           feeblenes
           of
           his
           owne
           nature
           ,
           to
           abide
           the
           exact
           triall
           ,
           &
           seuerity
           of
           Gods
           iudgement
           .
           That
           law
           ,
           the
           least
           transgression
           wherof
           
           is
           sin
           ,
           is
           sayd
           to
           be
           fulfilled
           three
           waies
           ;
           first
           in
           Christ
           ;
           and
           so
           all
           the
           faithfull
           are
           said
           to
           fulfill
           the
           lawe
           ,
           hauing
           his
           obedience
           imputed
           to
           them
           .
           
           Secondly
           ,
           it
           is
           fulfilled
           by
           a
           diuine
           acceptatiō
           ,
           for
           God
           accepteth
           our
           obediēce
           begun
           ,
           as
           if
           it
           were
           perfect
           ;
           seeing
           what
           imperfections
           are
           in
           it
           ,
           are
           not
           imputed
           to
           vs.
           For
           it
           is
           al
           one
           ,
           not
           to
           be
           ,
           &
           not
           to
           be
           imputed
           ;
           blessednes
           being
           the
           reward
           of
           both
           :
           And
           we
           know
           that
           there
           is
           no
           condemnation
           to
           those
           that
           are
           in
           Christ
           Iesus
           .
           
           Thirdly
           ,
           it
           is
           fulfilled
           by
           vs
           ;
           an
           error
           I
           thinke
           scarce
           any
           do
           hold
           ,
           sauing
           only
           the
           Anabaptists
           .
           For
           that
           eternall
           wisdome
           ,
           
           which
           hath
           ledde
           man
           by
           the
           law
           vnto
           Christ
           ,
           hath
           set
           those
           bounds
           ,
           which
           all
           men
           haue
           broken
           ,
           (
           the
           first
           commandement
           and
           the
           last
           )
           to
           include
           all
           ,
           as
           guilty
           of
           the
           breach
           of
           the
           whole
           law
           :
           For
           our
           knowledge
           being
           but
           in
           part
           ,
           it
           is
           not
           possible
           (
           saith
           Saint
           a
           Austen
           )
           that
           our
           loue
           can
           be
           perfect
           .
           And
           therfore
           we
           conclude
           the
           first
           point
           ,
           according
           to
           the
           article
           of
           our
           Church
           ,
           from
           which
           there
           is
           no
           sillable
           in
           Master
           Hooker
           that
           is
           different
           ;
           that
           our
           workes
           though
           they
           be
           good
           ,
           and
           so
           esteemed
           ,
           and
           rewarded
           ,
           yet
           they
           cannot
           abide
           the
           iustice
           of
           the
           lawe
           ,
           and
           the
           seuerity
           of
           Gods
           iudgement
           .
           The
           second
           point
           is
           ,
           whether
           the
           workes
           which
           are
           done
           before
           the
           grace
           of
           Christ
           ,
           are
           not
           only
           not
           acceptable
           to
           God
           ,
           but
           also
           haue
           the
           nature
           of
           sinne
           .
           In
           this
           we
           must
           vse
           some
           care
           ;
           for
           whilest
           men
           iustly
           disagreeing
           ,
           haue
           equally
           laboured
           to
           be
           differēt
           one
           from
           another
           ,
           both
           in
           the
           end
           ,
           haue
           bin
           equally
           distant
           frō
           the
           truth
           .
           That
           there
           are
           excellent
           graces
           in
           the
           heathen
           ,
           no
           man
           doubteth
           ;
           and
           he
           must
           needs
           be
           far
           from
           reason
           ,
           and
           sense
           ,
           who
           maketh
           no
           difference
           betwixt
           the
           iustice
           ,
           moderation
           ,
           and
           equity
           of
           Titus
           and
           Traian
           ,
           and
           the
           fury
           ,
           violence
           ,
           and
           tyranny
           of
           
             Caligula
             ,
             Nero
          
           ,
           and
           Domitian
           ;
           betwixt
           the
           vncleane
           lusts
           of
           Tiberius
           ,
           and
           the
           continency
           in
           this
           respect
           of
           Vespasian
           ;
           in
           one
           word
           ,
           betwixt
           the
           obseruation
           ,
           and
           the
           breach
           of
           lawes
           .
           For
           there
           is
           that
           difference
           betwixt
           iust
           ,
           and
           vniust
           ,
           that
           euen
           the
           frame
           of
           nature
           (
           where
           sense
           wanteth
           )
           acknowledge
           a
           well
           being
           ,
           by
           the
           obseruation
           
           of
           what
           it
           ought
           :
           and
           therfore
           ,
           much
           more
           in
           those
           good
           works
           ,
           which
           because
           they
           missed
           of
           the
           right
           scope
           ,
           wee
           dare
           not
           call
           by
           the
           name
           of
           true
           ,
           perfect
           Christians
           vertues
           ;
           yet
           for
           their
           very
           action
           ,
           we
           are
           content
           ,
           (
           so
           long
           as
           they
           swarue
           not
           from
           the
           righteousnesse
           of
           the
           lawe
           of
           nature
           )
           to
           giue
           them
           leaue
           to
           be
           called
           by
           a
           better
           name
           ,
           then
           only
           sinnes
           ;
           and
           yet
           for
           all
           this
           ,
           no
           man
           taketh
           them
           ,
           to
           be
           much
           better
           in
           the
           true
           seuerity
           ,
           of
           a
           hard
           construction
           ;
           for
           those
           that
           are
           not
           regenerate
           ,
           although
           they
           sin
           in
           their
           best
           obseruation
           of
           the
           morall
           lawe
           ,
           yet
           it
           is
           much
           better
           to
           performe
           those
           offices
           ,
           then
           to
           performe
           them
           not
           ;
           seeing
           b
           a
           part
           of
           that
           indeuour
           ,
           though
           it
           be
           not
           meere
           righteousnesse
           ,
           yet
           it
           is
           lesse
           sinne
           .
           We
           must
           therefore
           remember
           ,
           that
           a
           worke
           is
           considerable
           ,
           either
           in
           respect
           of
           the
           substance
           ;
           or
           in
           regard
           of
           the
           manner
           of
           doing
           .
           In
           respect
           of
           the
           worke
           ,
           all
           the
           actions
           of
           infidels
           are
           not
           sin
           ;
           seeing
           they
           performe
           those
           things
           ,
           which
           are
           commanded
           ,
           by
           the
           law
           of
           nature
           ,
           of
           nations
           ,
           of
           God
           ;
           nay
           they
           are
           so
           far
           ,
           in
           this
           respect
           ,
           from
           beeing
           sins
           ,
           that
           as
           (
           Saint
           Austin
           saith
           )
           God
           doth
           plenteously
           reward
           them
           .
           But
           concerning
           the
           manner
           of
           working
           ,
           all
           their
           actions
           are
           sin
           ;
           as
           proceeding
           from
           a
           corrupt
           fountaine
           ,
           a
           hart
           that
           wanteth
           true
           faith
           ;
           and
           directed
           to
           an
           ende
           of
           lesse
           value
           ,
           then
           he
           is
           ,
           whose
           glory
           ought
           to
           be
           the
           end
           of
           all
           we
           doe
           .
           This
           is
           confessed
           euen
           by
           our
           aduersaries
           themselues
           ,
           with
           whom
           seeing
           we
           doe
           agree
           ,
           there
           can
           be
           no
           suspition
           that
           we
           should
           dissent
           ,
           from
           that
           which
           our
           Church
           holdeth
           ;
           and
           this
           may
           serue
           rather
           to
           tell
           you
           what
           in
           these
           points
           ,
           is
           the
           iudgement
           of
           our
           Church
           ,
           then
           to
           defend
           him
           ,
           whose
           words
           you
           haue
           wrested
           ,
           to
           a
           far
           different
           sense
           .
        
      
       
         
         
           ARTICLE
           VIII
           .
           Works
           of
           supererogation
           .
        
         
           THe
           neerenes
           ,
           oftentimes
           to
           euill
           ,
           is
           warrant
           enough
           for
           suspition
           ,
           to
           accuse
           of
           euill
           ;
           and
           because
           all
           errors
           ,
           are
           not
           equally
           distant
           from
           truth
           ,
           some
           men
           in
           their
           true
           assertions
           ,
           are
           supposed
           ,
           by
           weake
           iudgements
           ,
           not
           to
           differ
           at
           all
           from
           error
           .
           From
           hence
           commeth
           it
           ,
           that
           those
           men
           (
           who
           haue
           no
           other
           iudgement
           but
           zeale
           )
           (
           which
           is
           the
           best
           excuse
           I
           can
           make
           for
           your
           accusation
           in
           this
           article
           )
           haue
           run
           so
           far
           ,
           with
           a
           desire
           of
           safety
           ,
           from
           those
           opinions
           that
           were
           thought
           dangerous
           ;
           that
           they
           haue
           come
           at
           length
           ,
           vnto
           those
           that
           were
           much
           more
           daungerous
           in
           truth
           .
           Which
           practise
           ,
           though
           it
           argue
           a
           good
           care
           ,
           yet
           it
           proceedeth
           from
           a
           timorous
           nature
           ,
           wanting
           the
           ability
           ,
           to
           put
           a
           difference
           in
           the
           causes
           of
           true
           feare
           ;
           so
           that
           this
           circumspection
           ,
           is
           but
           cowardlinesse
           ;
           as
           he
           that
           were
           loth
           to
           be
           taken
           amongst
           his
           enimies
           trenches
           ,
           would
           get
           himselfe
           so
           far
           distant
           ,
           that
           he
           would
           outrun
           ,
           euen
           the
           vtmost
           limits
           of
           his
           owne
           armie
           .
           Thus
           haue
           you
           dealt
           in
           this
           article
           ;
           fearing
           to
           approue
           any
           thing
           that
           might
           tend
           to
           supererogation
           ,
           you
           haue
           misliked
           euen
           the
           allowance
           of
           those
           works
           ,
           which
           are
           good
           ,
           and
           yet
           not
           commanded
           ;
           for
           (
           say
           you
           )
           to
           hold
           ,
           as
           Master
           Hooker
           doth
           ,
           that
           God
           approueth
           more
           then
           he
           commandeth
           ,
           what
           is
           it
           else
           ,
           but
           to
           scatter
           euen
           the
           graines
           of
           Popery
           ,
           and
           to
           lead
           men
           ,
           to
           those
           arrogant
           works
           of
           supererogation
           .
           Herein
           your
           feare
           ,
           if
           it
           would
           haue
           giuen
           you
           leaue
           ,
           to
           haue
           looked
           behinde
           you
           ,
           it
           may
           be
           peraduenture
           ,
           you
           would
           not
           haue
           run
           away
           in
           such
           haste
           ;
           especially
           in
           cases
           of
           no
           great
           daunger
           .
           And
           therfore
           giue
           me
           leaue
           ,
           to
           tell
           you
           ,
           that
           there
           is
           no
           treachery
           ,
           no
           danger
           ,
           no
           cause
           of
           flying
           ,
           from
           this
           opinion
           .
           All
           the
           vnforced
           actions
           of
           men
           ,
           are
           voluntarie
           ;
           and
           all
           voluntarie
           actions
           ,
           tending
           to
           their
           end
           ,
           haue
           choice
           ;
           and
           all
           choice
           presupposeth
           the
           knowledge
           
           of
           some
           cause
           ,
           wherefore
           we
           make
           it
           ;
           and
           therfore
           it
           is
           no
           absurditie
           to
           thinke
           that
           all
           actions
           of
           men
           ,
           indued
           with
           the
           vse
           of
           reason
           ,
           are
           generally
           either
           good
           ,
           or
           euill
           .
           And
           although
           whatsoeuer
           is
           good
           ,
           
           the
           same
           is
           also
           approued
           of
           God
           ,
           yet
           according
           to
           the
           sundry
           degrees
           of
           goodnes
           ,
           the
           kinds
           of
           diuine
           approbation
           are
           in
           like
           sort
           multiplied
           :
           for
           some
           things
           are
           good
           ,
           yet
           in
           so
           meane
           a
           degree
           of
           goodnes
           ,
           that
           men
           are
           only
           not
           disproued
           ,
           nor
           disallowed
           of
           God
           ,
           for
           them
           :
           as
           that
           no
           man
           hateth
           his
           owne
           flesh
           ;
           
           it
           is
           a
           matter
           of
           approbation
           ,
           and
           allowance
           ,
           but
           of
           no
           great
           ,
           or
           singular
           acceptation
           .
           So
           saith
           *
           our
           Sauiour
           ,
           if
           you
           do
           good
           vnto
           them
           that
           do
           so
           to
           you
           ;
           the
           verie
           Publicans
           themselues
           do
           as
           much
           :
           Wherein
           to
           come
           short
           of
           them
           ,
           as
           it
           were
           a
           great
           vice
           ,
           so
           not
           to
           exceed
           thē
           ,
           is
           no
           great
           vertue
           .
           Some
           things
           in
           such
           sort
           are
           allowable
           ,
           that
           they
           be
           also
           required
           as
           necessary
           to
           saluation
           ,
           by
           way
           of
           direct
           ,
           immediate
           ,
           and
           proper
           necessitie
           finall
           ;
           so
           that
           without
           performance
           of
           such
           ,
           wee
           cannot
           by
           ordinarie
           course
           be
           saued
           ;
           nor
           yet
           by
           any
           meanes
           be
           excluded
           from
           life
           ,
           if
           we
           obserue
           those
           .
           As
           nature
           gaue
           light
           ,
           vnto
           the
           former
           ;
           so
           the
           Scripture
           is
           a
           guide
           to
           teach
           these
           :
           wherein
           because
           all
           faile
           ,
           it
           is
           the
           obedience
           ,
           and
           merit
           onely
           of
           one
           ,
           that
           must
           make
           all
           righteous
           ,
           that
           must
           be
           saued
           .
           Some
           things
           there
           are
           ,
           although
           not
           so
           required
           of
           necessitie
           ,
           that
           to
           leaue
           them
           vndone
           ,
           excludeth
           from
           saluation
           ;
           yet
           notwithstanding
           are
           of
           so
           great
           dignitie
           and
           acceptation
           with
           God
           ,
           that
           most
           ample
           reward
           in
           heauen
           is
           laid
           vp
           for
           them
           .
           Of
           these
           we
           haue
           no
           commandement
           ,
           in
           nature
           ,
           or
           Scripture
           ,
           that
           doth
           exact
           them
           ,
           in
           particular
           at
           our
           hands
           ;
           yet
           those
           motiues
           there
           are
           in
           both
           ,
           which
           may
           serue
           to
           draw
           our
           minds
           ,
           most
           effectually
           to
           the
           performance
           of
           them
           .
           In
           this
           kind
           there
           is
           not
           the
           least
           action
           ,
           but
           it
           doth
           somwhat
           make
           to
           the
           accessorie
           augmentation
           of
           our
           blisse
           ;
           which
           men
           haue
           as
           much
           reason
           to
           desire
           ,
           as
           to
           desire
           that
           they
           may
           be
           blessed
           ;
           no
           measure
           of
           blessednesse
           hauing
           power
           to
           content
           ,
           sauing
           onely
           where
           the
           blessed
           wanteth
           capacitie
           to
           receiue
           greater
           .
           Vpon
           
           this
           dependeth
           ,
           whatsoeuer
           difference
           there
           is
           betweene
           the
           states
           of
           Saints
           in
           glorie
           .
           Hereunto
           we
           referre
           whatsoeuer
           belongeth
           vnto
           the
           highest
           perfection
           (
           for
           all
           perfection
           in
           this
           life
           is
           not
           equall
           )
           of
           man
           ,
           by
           way
           of
           seruice
           toward
           God
           :
           hereunto
           that
           feruor
           ,
           and
           first
           loue
           of
           Christians
           ,
           did
           bend
           it selfe
           ,
           causing
           them
           to
           a
           sell
           their
           possessions
           ,
           and
           lay
           down
           the
           price
           at
           the
           blessed
           Apostles
           feete
           ;
           hereunto
           Saint
           b
           Paul
           ,
           vndoubtedly
           did
           aime
           ,
           in
           so
           far
           abridging
           his
           owne
           libertie
           ,
           and
           exceeding
           that
           which
           the
           bond
           of
           necessarie
           ,
           and
           enioyned
           dutie
           tied
           him
           vnto
           ,
           to
           ease
           those
           Churches
           ,
           to
           whom
           he
           preached
           ,
           with
           his
           handie
           labour
           ;
           knowing
           that
           although
           it
           were
           not
           a
           duty
           which
           hee
           was
           commaunded
           ,
           yet
           it
           was
           an
           aduantage
           to
           his
           preaching
           ,
           and
           acceptable
           to
           God
           ;
           who
           doubtlesse
           approueth
           much
           more
           ,
           then
           he
           doth
           commaund
           .
           Thus
           when
           a
           man
           may
           liue
           in
           the
           state
           of
           matrimonie
           ,
           seeking
           that
           good
           thereby
           ,
           which
           nature
           principally
           desireth
           ;
           to
           make
           rather
           choice
           ,
           of
           a
           contrarie
           life
           ,
           in
           regard
           of
           Saint
           Paules
           iudgmēt
           ;
           
           he
           doth
           that
           which
           is
           manifestly
           allowed
           ,
           and
           yet
           not
           commanded
           in
           Gods
           word
           ;
           because
           without
           anie
           breach
           ,
           
           he
           might
           doe
           otherwise
           .
           Thus
           when
           a
           man
           who
           might
           lawfully
           possesse
           his
           riches
           ,
           yet
           willingly
           doth
           bestow
           them
           ,
           to
           religious
           vses
           ,
           vertuously
           imbracing
           that
           pouertie
           ,
           which
           he
           esteemeth
           as
           an
           aduantage
           to
           eternall
           riches
           ;
           doth
           that
           which
           argueth
           a
           greater
           perfection
           ,
           and
           for
           which
           he
           hath
           warrant
           ,
           though
           no
           precept
           at
           all
           ;
           because
           that
           which
           is
           a
           great
           vertue
           in
           him
           ,
           is
           not
           a
           fault
           simply
           in
           those
           that
           do
           not
           the
           like
           .
           Precepts
           and
           counsels
           hauing
           this
           difference
           ,
           that
           the
           one
           is
           of
           absolute
           necessitie
           ,
           the
           other
           left
           vnto
           our
           free
           election
           ;
           where
           both
           tending
           to
           the
           same
           end
           ,
           yet
           in
           this
           differ
           ;
           that
           both
           tend
           not
           after
           the
           same
           maner
           :
           both
           looking
           at
           the
           meanes
           ,
           but
           the
           one
           after
           a
           more
           exquisite
           ,
           and
           excelling
           perfection
           .
           For
           euery
           man
           being
           placed
           in
           this
           life
           ,
           betwixt
           the
           things
           of
           this
           world
           ,
           and
           spirituall
           good
           things
           ,
           the
           more
           hee
           cleaueth
           to
           these
           ,
           the
           more
           perfect
           and
           excellent
           he
           is
           ;
           and
           yet
           to
           cast
           them
           away
           wholy
           ,
           
           is
           no
           precept
           of
           necessitie
           ,
           but
           an
           aduise
           of
           greater
           perfection
           .
           He
           that
           obeyeth
           not
           a
           precept
           ,
           is
           guiltie
           of
           deserued
           punishment
           ;
           but
           he
           that
           faileth
           of
           these
           counsels
           ,
           onely
           wanteth
           ,
           without
           sinne
           ,
           that
           measure
           of
           perfection
           .
           a
           For
           it
           is
           not
           a
           fault
           not
           to
           vow
           ,
           but
           to
           vow
           ,
           and
           to
           performe
           ,
           it
           is
           a
           praise
           .
           Hee
           that
           performeth
           the
           one
           ,
           shall
           haue
           greater
           glorie
           ,
           but
           he
           that
           faileth
           in
           the
           other
           (
           without
           repentance
           )
           shall
           haue
           certaine
           punishment
           .
           Neither
           is
           it
           said
           ,
           saith
           Saint
           Austine
           ,
           as
           thou
           shalt
           not
           commit
           adulterie
           ,
           thou
           shalt
           not
           kill
           ;
           so
           thou
           shalt
           not
           marie
           ,
           for
           b
           those
           are
           exacted
           ,
           this
           is
           offered
           .
           This
           if
           it
           bee
           done
           ,
           it
           is
           praised
           ;
           those
           vnlesse
           they
           bee
           done
           ,
           they
           are
           punished
           .
           For
           saith
           c
           Saint
           Hierome
           ,
           where
           it
           is
           but
           aduise
           ,
           there
           is
           left
           a
           freedome
           ;
           but
           where
           there
           is
           a
           precept
           ,
           there
           is
           a
           necessitie
           .
           Precepts
           are
           common
           to
           all
           ;
           counsel
           ,
           the
           perfection
           of
           some
           few
           .
           The
           precept
           being
           obserued
           ,
           hath
           a
           reward
           ;
           being
           not
           obserued
           ,
           a
           punishment
           :
           but
           a
           counsell
           ,
           or
           aduise
           ,
           not
           obserued
           ,
           hath
           no
           punishment
           ▪
           and
           being
           obserued
           ,
           hath
           a
           greater
           reward
           .
           In
           these
           points
           all
           haue
           not
           holden
           the
           same
           opinions
           ;
           some
           thought
           these
           counsels
           to
           be
           of
           the
           same
           necessitie
           with
           precepts
           ;
           as
           those
           heretikes
           called
           Apostolici
           ,
           mentioned
           by
           Saint
           Austine
           and
           Epiphanius
           .
           
           Others
           esteemed
           them
           as
           things
           indifferent
           ,
           and
           of
           no
           greater
           perfect●on
           .
           Others
           as
           things
           forbidden
           ,
           which
           errour
           is
           accuse●
           by
           some
           of
           our
           aduersaries
           ,
           to
           bee
           an
           opinion
           of
           our
           Church
           .
           He
           that
           amongst
           vs
           of
           learning
           is
           most
           earnest
           in
           this
           point
           ,
           is
           
             Peter
             Martyr
          
           ;
           and
           all
           that
           anie
           of
           them
           
           say
           ,
           is
           but
           this
           ;
           that
           these
           counsels
           are
           sinne
           ,
           if
           we
           esteeme
           them
           as
           meritorious
           of
           thēselues
           ;
           that
           they
           are
           not
           sinful
           ,
           
           but
           sometimes
           foolish
           ;
           these
           men
           rather
           looking
           at
           the
           fol●ies
           ,
           which
           hath
           accompanied
           the
           superstition
           of
           some
           few
           ,
           then
           the
           vertuous
           perfection
           ,
           which
           attendeth
           vpon
           
           the
           thing
           it selfe
           .
           Nay
           ,
           there
           is
           none
           of
           any
           sound
           iudgement
           in
           our
           Church
           ,
           which
           doth
           not
           thinke
           ,
           that
           willing
           pouertie
           ,
           humble
           obedience
           ,
           and
           true
           chastity
           ,
           are
           things
           verie
           commendable
           ,
           and
           do
           bring
           with
           them
           great
           aduantage
           ,
           
           to
           the
           true
           perfection
           of
           a
           Christian
           life
           ;
           not
           that
           we
           can
           supermerit
           ,
           
           by
           these
           ,
           more
           then
           we
           ought
           ;
           but
           that
           by
           these
           ,
           we
           do
           more
           ,
           then
           without
           these
           we
           should
           :
           for
           nature
           ,
           common
           wealths
           ,
           and
           religion
           ,
           as
           they
           haue
           a
           being
           ,
           so
           they
           refuse
           not
           a
           perfection
           ,
           and
           a
           being
           well
           .
        
      
       
         
           ARTICLE
           IX
           .
           None
           free
           from
           all
           sinne
           .
        
         
           IT
           cānot
           chuse
           but
           seeme
           strange
           ,
           that
           this
           should
           bee
           an
           act
           of
           many
           ,
           which
           in
           the
           most
           fauourable
           construction
           ,
           commeth
           far
           short
           of
           that
           wisdome
           which
           should
           be
           in
           one
           .
           But
           it
           may
           be
           peraduenture
           (
           that
           as
           it
           falleth
           out
           in
           things
           naturall
           )
           actions
           are
           then
           best
           done
           ,
           when
           one
           doth
           but
           one
           ;
           distraction
           being
           a
           let
           to
           a
           finite
           power
           ,
           and
           vsually
           arising
           from
           diuersitie
           of
           iudgements
           .
           For
           all
           not
           looking
           with
           the
           same
           eyes
           ,
           nor
           following
           the
           like
           principles
           of
           vnderstāding
           ,
           though
           they
           agree
           in
           the
           generall
           to
           reprehend
           ,
           yet
           for
           the
           most
           part
           ,
           they
           faile
           ,
           in
           a
           particular
           resolution
           ,
           of
           what
           they
           thinke
           worthie
           to
           bee
           reprehended
           .
           And
           therefore
           as
           in
           elections
           ,
           whilest
           two
           of
           the
           worthiest
           are
           competitors
           ,
           stiffe
           factions
           vnite
           themselues
           ,
           in
           allowance
           of
           a
           third
           inferiour
           to
           both
           .
           It
           seemeth
           that
           you
           haue
           dealt
           so
           in
           this
           article
           ,
           wherein
           either
           all
           your
           consents
           made
           a
           hindrance
           to
           what
           you
           meant
           ,
           or
           a
           diuisiō
           made
           you
           agree
           to
           mislike
           a
           thing
           of
           the
           least
           importance
           :
           Wherin
           if
           you
           had
           not
           discouered
           a
           weaknes
           to
           be
           pitied
           ,
           you
           might
           iustly
           haue
           expected
           an
           answer
           of
           more
           learning
           ;
           but
           as
           men
           failing
           ,
           euē
           in
           those
           things
           ,
           wherein
           it
           is
           no
           great
           vertue
           not
           to
           faile
           ,
           ad
           little
           vnto
           any
           mā
           y
           t
           shall
           direct
           thē
           (
           because
           it
           is
           smal
           praise
           to
           teach
           that
           which
           is
           ashame
           not
           to
           know
           )
           so
           to
           omit
           our
           direction
           ,
           euē
           where
           we
           wonder
           that
           any
           man
           should
           need
           it
           ,
           must
           needs
           be
           esteemed
           in
           a
           high
           degree
           ,
           an
           vnexcusable
           neglect
           of
           a
           necessarie
           duty
           .
           No
           man
           I
           thinke
           (
           not
           of
           
           those
           that
           are
           thought
           to
           be
           out
           of
           the
           compasse
           of
           the
           Church
           )
           maketh
           a
           doubt
           whether
           all
           men
           sin
           ,
           leauing
           the
           redemptiō
           of
           man
           ,
           &
           so
           the
           freedome
           from
           sin
           ,
           to
           him
           only
           who
           was
           eternally
           the
           Son
           of
           God.
           It
           was
           as
           necessary
           that
           he
           should
           be
           without
           sin
           ,
           as
           it
           is
           certaine
           that
           (
           except
           him
           )
           in
           many
           things
           we
           offend
           all
           .
           This
           is
           our
           frailty
           ,
           that
           all
           of
           vs
           doe
           amisse
           which
           we
           know
           ,
           and
           the
           best
           of
           vs
           do
           offend
           ,
           when
           we
           know
           not
           ;
           and
           therfore
           a
           Dauid
           with
           an
           humble
           hart
           ,
           desired
           to
           be
           clēsed
           ,
           from
           his
           secret
           faults
           ;
           making
           that
           euen
           a
           step
           ,
           to
           keepe
           him
           from
           presumptuous
           sins
           .
           As
           it
           is
           therfore
           ,
           an
           infirmity
           that
           we
           doe
           amisse
           in
           many
           things
           ;
           so
           it
           is
           a
           vertue
           ,
           that
           we
           would
           do
           amisse
           in
           nothing
           ;
           this
           being
           the
           perfection
           of
           our
           country
           ,
           &
           that
           the
           desire
           of
           our
           way
           :
           which
           because
           (
           clothed
           with
           corruption
           )
           we
           cannot
           attaine
           ,
           we
           say
           daily
           (
           as
           we
           are
           taught
           )
           forgiue
           vs
           our
           trespasses
           .
           And
           they
           pray
           in
           vaine
           ,
           to
           haue
           sin
           pardoned
           ,
           which
           secke
           not
           also
           by
           prayer
           ,
           to
           haue
           sin
           preuented
           ;
           yea
           euery
           particular
           sin
           ,
           except
           men
           can
           haue
           some
           transgression
           ,
           wherwith
           they
           ought
           to
           haue
           truce
           .
           For
           although
           (
           saith
           Maister
           Hooker
           )
           we
           cannot
           be
           free
           from
           all
           sin
           collectiuely
           ,
           
           (
           that
           is
           generall
           ,
           for
           so
           none
           was
           free
           sauing
           only
           Christ
           )
           in
           such
           sort
           that
           no
           part
           therof
           shal
           be
           foūd
           inherent
           in
           vs
           ,
           yet
           distributiuely
           at
           the
           least
           al
           great
           and
           greeuous
           actuall
           offences
           ,
           as
           they
           offer
           themselues
           one
           by
           one
           ,
           both
           may
           ,
           and
           ought
           by
           all
           meanes
           to
           be
           auoided
           ;
           so
           that
           in
           this
           sense
           ,
           to
           be
           preserued
           from
           all
           sin
           ,
           is
           not
           impossible
           .
           This
           assertion
           ,
           seemeth
           in
           your
           opinions
           to
           be
           vntrue
           ,
           and
           for
           proofe
           you
           alledge
           ,
           that
           we
           which
           are
           baptized
           ,
           and
           regenerated
           ,
           in
           many
           things
           do
           offend
           all
           ;
           did
           euer
           Maister
           Hooker
           denie
           this
           ?
           Nay
           in
           the
           very
           same
           place
           ,
           are
           not
           these
           his
           words
           ?
           In
           many
           things
           we
           doe
           all
           amisse
           .
           But
           say
           you
           if
           that
           be
           so
           ,
           how
           can
           we
           auoide
           all
           great
           and
           greiuous
           sins
           ?
           Or
           if
           we
           can
           ,
           why
           may
           we
           not
           be
           preserued
           also
           ,
           from
           all
           small
           sins
           ;
           and
           so
           being
           free
           from
           both
           small
           ,
           and
           great
           ,
           preserue
           our
           robe
           pure
           ,
           to
           the
           cōming
           of
           our
           Sauiour
           Christ
           ?
           In
           these
           few
           words
           ,
           in
           my
           opinion
           ,
           are
           three
           of
           the
           most
           strange
           ,
           and
           most
           violent
           
           conclusions
           ,
           that
           I
           haue
           euer
           read
           ;
           and
           those
           ,
           which
           are
           by
           no
           meanes
           agreeable
           to
           any
           Church
           .
           First
           we
           say
           ,
           In
           many
           things
           we
           offend
           all
           ;
           therfore
           say
           you
           ,
           in
           all
           things
           we
           offend
           all
           .
           Secōdly
           we
           say
           ,
           we
           may
           auoid
           some
           particular
           great
           ,
           &
           greeuous
           sins
           ;
           therfore
           fay
           you
           ,
           why
           not
           lesse
           also
           ?
           as
           if
           it
           were
           all
           one
           ,
           not
           to
           small
           ,
           &
           not
           to
           sinne
           at
           all
           .
           Thirdly
           ,
           we
           say
           y
           t
           we
           are
           to
           pray
           ,
           and
           hope
           to
           be
           pre●erued
           frō
           any
           &
           euery
           speciall
           sin
           ;
           therfore
           say
           you
           ,
           we
           may
           keep
           our
           robe
           pure
           ,
           to
           the
           cōming
           of
           Christ.
           I
           would
           be
           loth
           to
           make
           euill
           arguments
           worse
           by
           repeating
           ;
           and
           therfore
           I
           haue
           vsed
           a
           direct
           sincerity
           in
           rehearsing
           your
           own
           words
           ;
           wherein
           I
           shall
           not
           need
           ,
           to
           bestow
           any
           labour
           to
           ouerthrow
           a
           ruinous
           building
           of
           such
           weakenes
           ;
           but
           only
           to
           tell
           you
           ,
           in
           these
           points
           ,
           what
           is
           the
           iudgement
           ,
           and
           sentence
           of
           the
           whole
           Church
           .
           First
           ,
           no
           man
           doubteth
           but
           that
           all
           men
           are
           sinners
           ;
           for
           b
           all
           the
           imaginations
           of
           the
           thoughts
           of
           mans
           hart
           ,
           are
           only
           euill
           continually
           .
           In
           c
           iniquity
           are
           we
           borne
           and
           in
           sin
           are
           we
           conceaued
           ;
           who
           d
           can
           vnderstand
           his
           faults
           ?
           For
           e
           the
           hart
           is
           deceitfull
           ,
           and
           wicked
           aboue
           all
           things
           ,
           who
           can
           know
           it
           ?
           f
           For
           vnlesse
           a
           man
           bee
           borne
           ,
           of
           water
           and
           of
           the
           spirit
           ,
           he
           cannot
           enter
           into
           the
           kingdome
           of
           heauen
           .
           g
           And
           we
           are
           all
           by
           nature
           ,
           the
           children
           of
           wrath
           .
           In
           one
           word
           ,
           none
           are
           free
           from
           sin
           ,
           but
           he
           whom
           the
           blessed
           Virgin
           conceaued
           ,
           without
           the
           law
           of
           the
           flesh
           ,
           rebelling
           against
           the
           law
           of
           the
           minde
           ;
           as
           Saint
           Austin
           proueth
           most
           learnedly
           ,
           by
           a
           h
           cloud
           of
           witnesses
           of
           the
           auncient
           Fathers
           against
           Iulian
           the
           Pelagian
           .
           Nay
           euen
           they
           of
           the
           Church
           of
           Rome
           ,
           shew
           by
           their
           exorcising
           before
           baptisme
           ,
           that
           they
           thinke
           none
           to
           be
           without
           sin
           ;
           where
           we
           doe
           not
           now
           dispute
           of
           the
           lawfulnes
           of
           that
           vse
           ,
           but
           by
           that
           conclude
           that
           in
           this
           point
           ,
           they
           hold
           a
           truth
           .
           So
           that
           the
           maine
           thing
           which
           you
           so
           seeme
           to
           mislike
           ,
           is
           a
           thing
           not
           holden
           or
           defended
           (
           sauing
           in
           some
           particular
           case
           ,
           as
           the
           Virgin
           Marie
           )
           by
           any
           that
           I
           know
           ;
           for
           euen
           that
           streame
           of
           originall
           sin
           ,
           hath
           ouerflowed
           all
           mankinde
           ,
           out
           of
           which
           dayly
           proceede
           those
           great
           and
           innumerable
           multitudes
           
           of
           actuall
           sins
           .
           Your
           three
           false
           conclusions
           ,
           seeme
           to
           establish
           a
           threefold
           error
           ,
           contrary
           to
           the
           doctrine
           of
           all
           Churches
           ,
           that
           are
           accounted
           Christian.
           First
           ,
           that
           all
           sin
           is
           but
           one
           sin
           .
           Secondly
           ,
           that
           all
           sins
           are
           equall
           .
           Thirdly
           ,
           that
           all
           sins
           ,
           are
           vnited
           .
           The
           first
           ,
           making
           no
           diuision
           ,
           of
           the
           kinds
           of
           sin
           ;
           the
           second
           ,
           no
           distinction
           of
           the
           qualities
           of
           sin
           ;
           and
           the
           third
           no
           difference
           ,
           in
           committing
           sin
           .
           Against
           these
           ,
           we
           say
           (
           and
           we
           hope
           warranted
           by
           truth
           )
           that
           sins
           ,
           are
           of
           diuers
           kinds
           ;
           of
           diuers
           degrees
           ;
           of
           diuers
           
           natures
           ;
           and
           that
           all
           are
           not
           ,
           where
           one
           is
           .
           Sins
           then
           may
           
           be
           distinguisht
           ,
           in
           respect
           of
           the
           obiect
           against
           whom
           ,
           
           God
           ,
           our
           neighbour
           ,
           ourselfe
           ,
           of
           the
           matter
           wherein
           ;
           
           in
           the
           〈◊〉
           Ignorance
           ,
           heresie
           ;
           in
           the
           body
           ,
           as
           the
           desires
           of
           the
           flesh
           ;
           
           from
           the
           manner
           of
           committing
           ;
           of
           Ignorance
           ,
           Infirmity
           ,
           Malice
           ;
           from
           the
           action
           it selfe
           ;
           or
           our
           
           dutie
           ;
           of
           omission
           ,
           of
           commission
           .
           From
           the
           degrees
           ,
           
           by
           which
           they
           rise
           ,
           in
           the
           hart
           only
           ;
           in
           the
           toung
           ,
           in
           the
           
           hands
           ,
           or
           the
           worke
           it selfe
           .
           From
           the
           qualities
           of
           the
           persons
           ;
           of
           Saints
           ,
           which
           are
           veniall
           ,
           not
           imputed
           ;
           of
           the
           wicked
           ,
           mortall
           ,
           for
           which
           they
           shall
           be
           condemned
           .
           From
           the
           guilt
           ;
           not
           pardonable
           ,
           as
           the
           sin
           against
           the
           Holy
           ghost
           ;
           pardonable
           ,
           not
           crying
           ,
           or
           
           crying
           sins
           ;
           as
           the
           sheading
           of
           innocent
           bloud
           ;
           the
           afflicting
           of
           the
           fatherlesse
           ,
           or
           widow
           ,
           the
           sin
           of
           Sodome
           ;
           &
           last
           of
           all
           ,
           the
           denying
           the
           laborers
           wages
           ▪
           These
           ,
           are
           called
           crying
           sins
           ,
           because
           for
           their
           greatnesse
           ,
           they
           call
           aloude
           ,
           for
           a
           great
           punishment
           .
           Others
           ,
           make
           a
           distinction
           of
           the
           seauen
           Capital
           ,
           or
           deadly
           sins
           ;
           which
           as
           we
           haue
           no
           great
           reason
           to
           admit
           ,
           so
           we
           haue
           as
           little
           reason
           to
           disallowe
           ;
           knowing
           that
           euen
           those
           are
           the
           heads
           and
           fountaines
           of
           all
           sins
           ,
           of
           the
           second
           table
           .
           The
           second
           assertion
           which
           we
           hold
           ,
           is
           ;
           that
           all
           sins
           are
           not
           equall
           ;
           this
           was
           an
           opinion
           of
           the
           Stoicks
           ,
           who
           desirous
           to
           seeme
           vnwilling
           ,
           to
           commit
           the
           least
           ,
           held
           an
           opinion
           that
           they
           were
           equall
           to
           the
           greatest
           ;
           a
           good
           care
           ,
           grounded
           vpon
           an
           euill
           reason
           .
           If
           a
           pilote
           (
           say
           they
           )
           ouerturned
           a
           ship
           full
           of
           gold
           ,
           he
           sinned
           no
           more
           ,
           then
           if
           he
           ouerturned
           a
           ship
           full
           of
           strawe
           ;
           for
           although
           there
           be
           a
           
           difference
           in
           the
           losse
           ,
           yet
           the
           vnskilfulnes
           ,
           or
           negligence
           is
           all
           one
           .
           Or
           if
           two
           erre
           ,
           from
           the
           scope
           ,
           euen
           he
           that
           misseth
           a
           little
           ,
           as
           well
           erreth
           ,
           as
           he
           that
           misseth
           a
           great
           deale
           .
           But
           as
           in
           the
           former
           of
           shipwrack
           ,
           the
           fault
           was
           greater
           ,
           because
           he
           had
           greater
           reason
           ,
           to
           make
           him
           circumspect
           ;
           reason
           telling
           vs
           that
           where
           we
           haue
           mo
           ,
           and
           stronger
           motiues
           to
           doe
           any
           thing
           ,
           there
           we
           haue
           lesse
           excuse
           ,
           and
           the
           sin
           greater
           if
           we
           doe
           it
           not
           :
           for
           the
           latter
           ,
           he
           erreth
           as
           well
           ,
           but
           not
           asmuch
           ;
           seeing
           both
           ,
           shooting
           at
           one
           marke
           ,
           it
           is
           not
           al
           one
           to
           be
           a
           foote
           ,
           &
           a
           rod
           wide
           .
           And
           therfore
           that
           lawe
           ,
           that
           forbad
           but
           one
           thing
           (
           thou
           shalt
           not
           kil
           )
           forbad
           three
           things
           ,
           as
           Christ
           expoundeth
           it
           ;
           anger
           to
           thy
           brother
           ;
           to
           call
           him
           foole
           ;
           to
           offer
           him
           violence
           ;
           these
           hauing
           euery
           one
           as
           their
           seueral
           degrees
           ,
           so
           their
           seuerall
           punishment
           .
           For
           who
           will
           say
           that
           the
           first
           is
           as
           great
           a
           fault
           ,
           as
           the
           second
           ;
           or
           the
           third
           as
           small
           as
           the
           first
           ;
           for
           doubtles
           ,
           things
           that
           are
           all
           forbidden
           ,
           doe
           in
           their
           owne
           nature
           admit
           more
           or
           lesse
           .
           And
           howsoeuer
           in
           some
           sort
           ,
           vertues
           are
           called
           equall
           ;
           yet
           vices
           are
           not
           :
           for
           all
           vertues
           ,
           from
           the
           vanity
           of
           the
           world
           ,
           tend
           but
           to
           one
           perfection
           ,
           (
           either
           to
           reason
           ,
           as
           the
           Philosophers
           thought
           )
           (
           or
           to
           say
           better
           ,
           to
           the
           reueiled
           will
           of
           God
           )
           which
           is
           the
           rule
           of
           good
           ,
           and
           euill
           ;
           but
           sinnes
           departing
           from
           this
           leadeth
           vnto
           diuers
           vanities
           ,
           in
           diuers
           kinds
           .
           Neither
           are
           vertues
           all
           equall
           simply
           ,
           but
           by
           a
           kinde
           of
           proportion
           ;
           because
           they
           all
           proceede
           from
           the
           loue
           of
           God
           ;
           and
           all
           tend
           vnto
           his
           glory
           :
           otherwise
           in
           it selfe
           ,
           faith
           is
           better
           then
           tēperance
           ,
           &
           one
           vertue
           may
           in
           the
           same
           man
           ,
           be
           far
           more
           excellent
           ,
           then
           in
           many
           others
           .
           As
           faith
           in
           the
           Centurion
           ;
           obedience
           in
           Abraham
           ;
           patience
           in
           Iob
           ;
           the
           consideration
           of
           this
           inequality
           of
           sinne
           ,
           as
           it
           acquainteth
           vs
           ,
           with
           those
           steps
           that
           sinne
           maketh
           in
           vs
           ;
           ●o
           it
           causeth
           vs
           ,
           not
           to
           dispaire
           ,
           that
           we
           haue
           committed
           some
           ,
           but
           to
           hope
           ,
           and
           to
           be
           thankfull
           ,
           that
           we
           haue
           escaped
           greater
           :
           Assuring
           our selues
           ,
           (
           if
           we
           be
           not
           ourselues
           wanting
           )
           that
           though
           wee
           cannot
           auoid
           all
           sinnes
           ;
           yet
           we
           may
           ,
           and
           shall
           auoid
           ,
           all
           great
           and
           presumptuous
           sinnes
           .
           This
           heresie
           ,
           then
           wee
           
           leaue
           to
           his
           first
           a
           Authours
           Iouinian
           ,
           and
           the
           rest
           ;
           and
           so
           come
           to
           the
           last
           point
           :
           Because
           Saint
           Iaemes
           saith
           ,
           hee
           that
           keepeth
           the
           whole
           law
           ,
           and
           offendeth
           in
           one
           ,
           is
           guiltie
           of
           all
           ;
           some
           thought
           ,
           all
           sinnes
           to
           be
           imputed
           vnto
           him
           that
           committed
           anie
           one
           ;
           but
           Saint
           Iames
           onely
           telleth
           vs
           ,
           that
           God
           exacteth
           a
           keeping
           of
           them
           all
           .
           The
           Schoolemen
           ,
           they
           interpet
           this
           place
           thus
           ;
           In
           all
           sin
           ,
           are
           two
           things
           ;
           a
           departure
           from
           God
           ,
           &
           a
           comming
           to
           the
           creature
           ;
           which
           made
           S.
           b
           Austine
           call
           sinne
           ,
           an
           vsing
           of
           that
           which
           wee
           ought
           to
           enioy
           ,
           and
           an
           enioying
           of
           that
           ,
           which
           wee
           ought
           but
           to
           vse
           .
           So
           that
           in
           respect
           of
           the
           departure
           ,
           it
           is
           true
           that
           S.
           Iames
           saith
           ,
           he
           departeth
           as
           well
           ,
           from
           God
           ,
           that
           committeth
           but
           one
           sin
           ,
           as
           he
           that
           committeth
           many
           ,
           but
           not
           so
           farre
           .
           Therefore
           to
           impose
           this
           vpon
           vs
           ,
           were
           to
           adde
           euen
           to
           those
           that
           are
           oppressed
           already
           ,
           a
           burthen
           farre
           greater
           ,
           then
           the
           law
           doth
           ;
           for
           by
           obedience
           of
           the
           diuine
           lawe
           ;
           wee
           tend
           from
           manie
           to
           one
           ;
           but
           by
           disobedience
           ,
           from
           one
           to
           many
           ;
           and
           those
           diuers
           :
           and
           therfore
           though
           vertues
           ,
           haue
           amongst
           themselues
           ,
           their
           vnion
           ,
           and
           consent
           ;
           yet
           vices
           ,
           haue
           their
           dissent
           ,
           nay
           their
           opposition
           .
           So
           that
           this
           ,
           then
           ,
           is
           the
           conclusion
           ;
           that
           though
           no
           man
           bee
           without
           all
           sin
           ,
           yet
           many
           are
           without
           many
           presumptuous
           sinnes
           :
           which
           because
           through
           prayers
           ,
           and
           good
           meanes
           they
           auoid
           ;
           it
           followeth
           not
           an
           vtter
           exclusion
           of
           all
           sinne
           ;
           nor
           because
           they
           commit
           the
           least
           ,
           it
           followeth
           not
           ,
           that
           they
           offend
           equally
           ,
           as
           if
           they
           committed
           all
           .
        
      
       
         
           ARTICLE
           X.
           Of
           Predestination
           .
        
         
           LEast
           you
           should
           be
           like
           those
           ,
           whose
           humility
           ye
           are
           loth
           to
           imitate
           ;
           ye
           haue
           drawne
           your
           readers
           in
           this
           Article
           ,
           to
           a
           serious
           consideration
           of
           a
           deepe
           point
           ;
           letting
           them
           vnderstand
           ,
           that
           yee
           are
           able
           ,
           not
           onely
           to
           aduise
           sobrietie
           ,
           to
           such
           rash
           presumers
           (
           as
           in
           your
           opinions
           
           M.
           Hooker
           is
           )
           but
           also
           to
           direct
           them
           ,
           in
           those
           points
           ,
           wherein
           ,
           in
           your
           iudgements
           ,
           they
           are
           much
           deceiued
           .
           That
           there
           is
           no
           man
           ,
           how
           excellent
           soeuer
           ,
           but
           without
           humilitie
           may
           easily
           erre
           ;
           I
           can
           as
           willingly
           confesse
           it
           ,
           as
           I
           commend
           such
           ,
           whom
           I
           see
           carefull
           to
           giue
           aduise
           vnto
           those
           ,
           that
           haue
           gone
           astray
           .
           The
           one
           being
           the
           punishment
           of
           pride
           ,
           to
           teach
           sobrietie
           ;
           the
           other
           the
           power
           of
           their
           learning
           ,
           to
           shew
           humility
           ;
           but
           that
           either
           he
           hath
           done
           the
           one
           ,
           or
           you
           the
           other
           ,
           in
           this
           Article
           ,
           it
           is
           more
           then
           (
           as
           yet
           )
           I
           see
           any
           iust
           inducements
           to
           beleeue
           .
           And
           I
           am
           sorie
           ,
           that
           things
           of
           principall
           excellencie
           ,
           should
           bee
           thus
           bitten
           at
           ,
           by
           men
           ,
           whom
           it
           is
           like
           ,
           God
           hath
           indued
           with
           graces
           both
           of
           wit
           and
           learning
           ,
           to
           better
           vses
           .
           For
           if
           all
           men
           had
           that
           indifferencie
           of
           mind
           ,
           that
           the
           greatest
           part
           of
           their
           forces
           were
           imployed
           ,
           for
           the
           inlarging
           of
           that
           kingdome
           ,
           whereof
           all
           of
           vs
           desire
           to
           bee
           subiects
           ;
           we
           should
           easily
           discerne
           ,
           that
           a
           curious
           searching
           into
           that
           will
           ,
           which
           is
           not
           reuealed
           ,
           serueth
           but
           to
           breed
           a
           contempt
           ,
           of
           that
           which
           is
           reuealed
           vnto
           vs.
           Man
           desireth
           rather
           to
           know
           ,
           then
           to
           doe
           ;
           nay
           to
           know
           ,
           euen
           those
           things
           which
           do
           not
           concerne
           him
           ,
           rather
           then
           to
           do
           that
           ,
           for
           the
           neglect
           whereof
           ,
           he
           must
           giue
           an
           account
           .
           From
           hence
           commeth
           it
           to
           passe
           ,
           that
           what
           the
           Schooles
           haue
           curiously
           sought
           out
           ,
           concerning
           the
           nature
           of
           Gods
           wil
           ;
           the
           Pulpits
           ,
           nay
           the
           stalles
           of
           Artificers
           haue
           vndertaken
           to
           decide
           them
           all
           .
           So
           that
           those
           things
           ,
           which
           once
           were
           but
           the
           deep
           amazemēt
           of
           some
           few
           ,
           are
           now
           become
           the
           vsuall
           doctrine
           ,
           and
           the
           vulgar
           consideration
           of
           many
           :
           where
           ,
           that
           is
           not
           so
           much
           to
           be
           lamēted
           which
           we
           search
           ,
           &
           cannot
           comprehend
           ;
           as
           that
           which
           we
           might
           comprehend
           ,
           but
           do
           not
           search
           :
           Following
           ,
           euen
           that
           first
           euil
           exchange
           ,
           for
           eating
           of
           the
           tree
           of
           the
           knowledge
           of
           good
           and
           euill
           ,
           
           to
           depriue
           our selues
           of
           the
           tasting
           of
           the
           tree
           of
           life
           .
           So
           ,
           that
           which
           nature
           once
           made
           a
           disease
           ,
           the
           continuance
           of
           that
           disease
           ,
           hath
           made
           it
           nature
           ;
           for
           euen
           that
           light
           ,
           
           which
           man
           whilest
           he
           wanteth
           liueth
           in
           perpetuall
           darkenesse
           ,
           is
           a
           light
           by
           our
           weakenesse
           not
           
           possible
           to
           bee
           attained
           vnto
           ,
           
           and
           those
           paths
           ,
           which
           in
           our
           blindnesse
           we
           grope
           after
           with
           so
           much
           desire
           ,
           they
           are
           wayes
           not
           possible
           by
           mans
           weaknesse
           ,
           to
           bee
           found
           out
           .
           For
           there
           is
           a
           cloud
           and
           darkenesse
           which
           are
           round
           about
           him
           ,
           and
           thicke
           mis●es
           to
           couer
           him
           ;
           for
           we
           are
           without
           proportion
           inferiour
           to
           that
           power
           that
           hath
           first
           made
           vs
           ;
           not
           equall
           ,
           not
           like
           .
           This
           being
           the
           iust
           recompence
           of
           him
           that
           searcheth
           out
           that
           Maiestie
           ,
           
           in
           the
           end
           to
           be
           ouerwhelmed
           with
           the
           same
           glory
           .
           Our
           greatest
           knowledge
           in
           this
           ,
           saith
           Saint
           Cyprian
           ,
           is
           to
           confesse
           our
           ignorance
           ;
           for
           those
           acts
           ,
           that
           are
           of
           this
           nature
           ,
           there
           is
           greater
           holinesse
           to
           beleeue
           them
           ,
           then
           to
           know
           them
           .
           Truth
           lieth
           in
           the
           bottome
           ,
           as
           Democritus
           speaketh
           ;
           and
           as
           Pindarus
           saith
           ,
           about
           our
           minds
           there
           hang
           innumerable
           errours
           ;
           therefore
           the
           counsell
           of
           the
           son
           of
           Sirach
           is
           to
           be
           followed
           ;
           
           Seeke
           not
           out
           the
           things
           that
           are
           too
           hard
           for
           thee
           ,
           neither
           search
           the
           things
           rashly
           ,
           which
           are
           too
           mightie
           for
           thee
           ;
           but
           what
           God
           hath
           commanded
           thee
           ,
           thinke
           vpon
           that
           with
           reuerence
           ,
           and
           bee
           not
           curious
           in
           manie
           of
           his
           workes
           ;
           for
           it
           is
           not
           needfull
           for
           thee
           to
           see
           with
           thine
           eyes
           ,
           the
           things
           that
           are
           secret
           ;
           be
           not
           curious
           in
           superfluous
           things
           ,
           for
           many
           things
           are
           shewed
           vnto
           thee
           aboue
           the
           capacitie
           of
           men
           ;
           the
           medling
           with
           such
           ,
           hath
           beguiled
           ma●ie
           ,
           and
           an
           euill
           opinion
           hath
           deceiued
           their
           iudgment
           ;
           thou
           canst
           not
           see
           without
           eyes
           .
           Yet
           for
           all
           this
           to
           bee
           absolutely
           either
           ignorant
           ,
           or
           carelesse
           ,
           of
           those
           things
           that
           concerne
           vs
           ;
           are
           no
           warrants
           for
           humilitie
           ;
           but
           euidences
           of
           our
           slouth
           :
           The
           world
           at
           this
           day
           hath
           two
           sorts
           of
           men
           ;
           whom
           though
           we
           need
           not
           to
           respect
           much
           ,
           yet
           we
           are
           willing
           euen
           to
           giue
           them
           a
           reason
           of
           what
           wee
           do
           ;
           which
           though
           peraduenture
           they
           challenge
           at
           our
           hands
           ,
           yet
           wee
           demaund
           not
           of
           them
           ,
           a
           reason
           of
           what
           they
           surmise
           .
           The
           first
           sort
           are
           sensuall
           and
           carelesse
           ;
           neither
           respecting
           the
           will
           of
           God
           ,
           of
           vs
           ,
           or
           towards
           vs
           :
           these
           for
           the
           most
           part
           ,
           vnderstand
           nothing
           but
           earthly
           things
           ;
           whom
           if
           you
           remoue
           to
           matters
           of
           a
           higher
           reach
           ,
           you
           onely
           arme
           them
           against
           yourselfe
           ,
           &
           awake
           
           them
           ,
           to
           shew
           an
           vnsufferable
           contempt
           of
           all
           vertue
           .
           For
           that
           which
           they
           thinke
           painefull
           to
           themselues
           ,
           being
           idolaters
           to
           the
           bellie
           ,
           that
           they
           suppose
           partly
           impossible
           to
           others
           ;
           and
           that
           which
           for
           their
           owne
           dulnesse
           ,
           they
           cannot
           easily
           learne
           ,
           that
           they
           imagine
           (
           but
           falsly
           )
           that
           others
           can
           as
           hardly
           teach
           .
           The
           second
           sort
           ,
           wiser
           then
           these
           ,
           thinke
           that
           we
           ought
           to
           search
           ,
           what
           God
           will
           haue
           vs
           to
           do
           ;
           but
           what
           he
           will
           do
           with
           vs
           ,
           or
           what
           he
           hath
           decreed
           ,
           or
           determined
           of
           vs
           ,
           that
           they
           thinke
           ,
           ought
           wholy
           to
           be
           neglected
           by
           vs.
           In
           these
           two
           errours
           ,
           there
           is
           this
           difference
           ;
           that
           the
           dangers
           being
           equall
           ,
           the
           reasons
           are
           not
           equall
           ,
           that
           do
           moue
           both
           ;
           seeing
           man
           hath
           mo
           reasons
           ,
           to
           perswade
           him
           to
           know
           too
           little
           ,
           then
           to
           know
           too
           much
           .
           Therefore
           the
           Church
           of
           England
           ,
           calleth
           Predestination
           vnto
           life
           ,
           
           the
           eternall
           purpose
           of
           God
           ,
           whereby
           before
           the
           foundations
           of
           the
           world
           were
           laid
           ,
           he
           constantly
           decreed
           ,
           by
           his
           counsel
           vnto
           vs
           vnknown
           ,
           to
           deliuer
           from
           the
           curse
           and
           destruction
           ,
           them
           ,
           whom
           he
           chose
           in
           Christ
           out
           of
           mankind
           ,
           and
           as
           vessels
           made
           vnto
           honour
           ,
           through
           Christ
           to
           bring
           them
           to
           eternall
           saluation
           ;
           whereupon
           ,
           they
           who
           are
           indowed
           with
           so
           excellent
           a
           benefit
           of
           God
           ,
           are
           called
           according
           to
           his
           purpose
           ,
           and
           that
           by
           his
           Spirit
           ,
           working
           in
           a
           fit
           time
           :
           wherein
           if
           any
           thing
           ,
           in
           his
           generall
           wil
           be
           opposite
           to
           that
           which
           secretly
           he
           hath
           determined
           of
           vs
           ,
           it
           is
           neither
           a
           contrarietie
           in
           that
           essence
           which
           is
           but
           one
           ;
           neither
           anie
           warrant
           for
           vs
           ,
           to
           bee
           defectiue
           in
           our
           charitie
           ,
           which
           must
           imitate
           his
           general
           inclination
           to
           saue
           all
           .
           And
           howsoeuer
           he
           graunt
           not
           those
           prayers
           ,
           which
           we
           make
           ,
           for
           those
           who
           are
           not
           predestinate
           ,
           because
           there
           is
           a
           more
           secret
           will
           that
           hath
           determined
           the
           contrarie
           ;
           yet
           notwithstanding
           ,
           euen
           these
           prayers
           conformable
           to
           his
           general
           inclination
           ,
           are
           in
           themselues
           without
           sin
           ;
           they
           are
           our
           duties
           ;
           &
           acceptable
           to
           God.
           For
           in
           God
           there
           is
           a
           wil
           reueiled
           ,
           which
           not
           to
           do
           is
           sin
           ;
           &
           not
           reueiled
           ,
           which
           we
           may
           do
           &
           yet
           sin
           .
           And
           therfore
           ▪
           it
           must
           needs
           seeme
           strange
           ,
           that
           it
           is
           made
           a
           question
           by
           any
           ,
           how
           God
           eternally
           predestinateth
           
           by
           a
           constant
           decree
           ,
           them
           whom
           hee
           calleth
           and
           saueth
           ,
           and
           yet
           hath
           a
           generall
           inclination
           to
           saue
           all
           .
           A
           matter
           easily
           answered
           ,
           
           if
           we
           doe
           but
           remember
           a
           twofold
           will
           ;
           It
           is
           not
           then
           a
           foresight
           of
           any
           thing
           ,
           that
           occasioned
           his
           will
           otherwise
           ;
           It
           is
           not
           any
           generall
           election
           ,
           altered
           vpon
           a
           speciall
           cause
           ;
           It
           is
           nothing
           either
           in
           vs
           ,
           or
           in
           himselfe
           ,
           that
           maketh
           this
           decree
           ,
           either
           to
           be
           at
           all
           ,
           or
           to
           be
           any
           other
           ,
           sauing
           only
           one
           .
           We
           must
           know
           therfore
           ,
           that
           the
           will
           of
           God
           is
           secret
           ;
           which
           therfore
           in
           scripture
           is
           compared
           to
           a
           deepe
           ;
           
           or
           reueiled
           ,
           which
           must
           be
           the
           rule
           of
           those
           actions
           which
           we
           ought
           to
           doe
           :
           we
           may
           indeuour
           to
           doe
           against
           the
           first
           and
           not
           sinne
           ,
           as
           Abraham
           in
           offring
           Isaac
           ;
           I
           say
           indeuour
           ,
           for
           no
           man
           can
           do
           against
           it
           ;
           as
           also
           fulfill
           the
           other
           ,
           and
           yet
           sin
           ,
           as
           Iudas
           .
           This
           diuision
           of
           the
           will
           of
           God
           ,
           made
           by
           many
           others
           ,
           (
           though
           in
           other
           tearmes
           )
           serueth
           both
           to
           answer
           such
           doubts
           ,
           as
           vsually
           arise
           out
           of
           this
           darknes
           ;
           as
           also
           ,
           fully
           to
           satisfy
           those
           slender
           obiections
           ,
           which
           you
           haue
           framed
           in
           this
           point
           .
           
           Damascene
           deuideth
           the
           will
           into
           antecedent
           and
           consequent
           ;
           
             Peter
             Lumbard
          
           ,
           into
           his
           good
           pleasure
           ,
           and
           the
           signe
           of
           it
           ;
           others
           ,
           into
           a
           will
           absolute
           ,
           or
           conditionall
           ;
           
           others
           ,
           into
           wil
           of
           vs
           ,
           or
           by
           vs
           ,
           to
           be
           done
           ;
           S.
           Austin
           ,
           into
           a
           most
           omnipotent
           ,
           and
           most
           powerfull
           wil
           ,
           and
           into
           a
           will
           not
           so
           powerfull
           ,
           that
           it
           euer
           commeth
           to
           pas●e
           :
           all
           these
           diuisions
           ,
           concurring
           in
           one
           ,
           and
           the
           selfe
           same
           thing
           ,
           to
           teach
           vs
           ,
           that
           there
           be
           parts
           some
           reueiled
           some
           secret
           of
           that
           ,
           which
           in
           his
           owne
           nature
           ,
           can
           no
           more
           be
           diuers
           or
           many
           ,
           then
           it
           is
           possible
           for
           the
           essence
           of
           the
           Godhead
           ,
           to
           be
           more
           then
           one
           .
           But
           how
           is
           it
           then
           (
           say
           you
           )
           that
           God
           willeth
           all
           men
           to
           be
           saued
           ?
           Is
           it
           a
           constant
           decree
           ,
           
           or
           only
           an
           inclination
           ?
           That
           he
           thus
           willeth
           ,
           there
           is
           no
           man
           doubteth
           ;
           and
           although
           some
           with
           the
           restraint
           of
           the
           word
           (
           all
           )
           vnderstand
           it
           ,
           of
           his
           eternall
           ,
           vnchangeable
           ,
           secret
           decree
           ;
           yet
           we
           affirme●
           ,
           that
           with
           a
           conditionall
           will
           (
           which
           euer
           implyeth
           faith
           and
           obedience
           ;
           )
           with
           a
           will
           of
           the
           signe
           ,
           antecedent
           ,
           vneffectuall
           ,
           reueiled
           ,
           he
           willeth
           all
           men
           to
           be
           saued
           .
           Who
           therfore
           
           that
           they
           are
           not
           ,
           it
           is
           not
           his
           decree
           ,
           but
           their
           own
           fault
           .
           And
           although
           we
           say
           ,
           as
           Maister
           Hooker
           doth
           ,
           that
           God
           willeth
           many
           thinges
           conditionally
           ,
           yet
           if
           wee
           speake
           properly
           ,
           all
           things
           that
           God
           willeth
           ,
           hee
           willeth
           simply
           ;
           and
           therefore
           all
           things
           that
           God
           willeth
           ,
           must
           bee
           :
           the
           condition
           being
           ,
           not
           in
           respect
           of
           the
           wil
           ,
           but
           the
           manifestation
           of
           it
           .
           For
           it
           is
           no
           more
           possible
           ,
           that
           there
           should
           be
           a
           wil
           in
           God
           conditional
           ,
           then
           that
           his
           knowledge
           ,
           and
           his
           wisedome
           should
           not
           be
           eternall
           :
           and
           yet
           in
           respect
           of
           vs
           ,
           who
           must
           be
           ruled
           by
           his
           law
           ,
           it
           is
           conditional
           .
           God
           sometimes
           commandeth
           what
           hee
           will
           not
           haue
           done
           ;
           not
           that
           he
           is
           contrary
           in
           his
           wil
           ,
           but
           that
           his
           wil
           as
           yet
           is
           not
           ,
           wholy
           reueiled
           :
           The
           matter
           of
           predestination
           was
           neuer
           fully
           handled
           before
           the
           time
           of
           Pelagius
           ,
           whose
           heresies
           gaue
           occasion
           to
           Saint
           Austin
           ,
           and
           others
           to
           confirme
           vs
           in
           this
           point
           ;
           wherein
           though
           I
           confesse
           I
           vnwillingly
           labour
           at
           this
           time
           ,
           yet
           I
           doubt
           not
           to
           affirme
           (
           which
           may
           serue
           in
           steed
           of
           answere
           to
           content
           you
           )
           that
           the
           predestination
           of
           God
           ,
           is
           eternall
           ,
           not
           conditional
           ;
           immutable
           ;
           not
           for
           works
           foreseen
           ,
           and
           that
           those
           ,
           
           which
           God
           hath
           determined
           (
           though
           his
           predestination
           doe
           not
           take
           away
           second
           causes
           )
           certainly
           must
           come
           to
           passe
           .
           Neither
           is
           that
           any
           variablenes
           ,
           as
           you
           ouer
           boldly
           seeme
           to
           insinuate
           ,
           that
           he
           inclineth
           one
           way
           ,
           &
           decreeth
           another
           ;
           for
           certainly
           saith
           S.
           Ambrose
           ,
           he
           willeth
           al
           men
           to
           be
           saued
           ,
           if
           they
           wil
           themselues
           ;
           for
           he
           that
           hath
           giuen
           a
           law
           to
           al
           ,
           doubtles
           hath
           excluded
           none
           .
           Neither
           is
           here
           any
           acceptatiō
           of
           persons
           ,
           that
           he
           hath
           chosen
           some
           ,
           &
           not
           others
           ;
           for
           that
           is
           acceptiō
           of
           persons
           ,
           saith
           S.
           Austin
           ,
           whē
           things
           to
           equals
           ,
           equally
           due
           ,
           are
           not
           equally
           diuided
           ;
           but
           where
           those
           things
           are
           diuided
           ,
           y
           t
           are
           not
           due
           ,
           but
           only
           of
           meere
           liberality
           bestowed
           ,
           there
           this
           inequality
           is
           without
           iniustice
           ,
           or
           acceptation
           of
           persons
           :
           It
           being
           in
           the
           power
           of
           a
           creditor
           ,
           that
           hath
           two
           debtors
           ,
           to
           exact
           his
           due
           of
           the
           one
           without
           iniustice
           ,
           and
           meerely
           of
           his
           bounty
           ,
           to
           forgiue
           the
           other
           .
           If
           you
           goe
           further
           in
           this
           point
           ,
           to
           leade
           me
           into
           that
           depth
           ,
           that
           lamentably
           hath
           
           swallowed
           vp
           many
           thousands
           ,
           I
           say
           with
           S.
           Austin
           ;
           thou
           oh
           man
           ,
           dost
           thou
           expect
           an
           answer
           of
           me
           ,
           and
           I
           am
           a
           man
           also
           ?
           therfore
           let
           vs
           rather
           both
           heare
           him
           ,
           who
           saith
           ,
           oh
           man
           who
           art
           thou
           ,
           that
           doest
           answere
           God
           ?
           reason
           thou
           ,
           
           I
           wil
           maruaile
           :
           dispute
           thou
           ,
           I
           wil
           beleeue
           ;
           and
           say
           ,
           oh
           how
           vnsearchable
           are
           his
           waies
           ,
           and
           his
           Iudgements
           past
           finding
           out
           !
        
      
       
         
           ARTICLE
           XI
           .
           The
           visible
           Church
           and
           the
           Church
           of
           Rome
           .
        
         
           IN
           the
           vehement
           dissentions
           of
           factions
           that
           are
           opposite
           ;
           there
           is
           not
           a
           labour
           vsually
           that
           reapeth
           either
           lesse
           fruite
           ,
           or
           lesse
           thanks
           ,
           then
           a
           charitable
           perswasion
           to
           a
           reconcilement
           ;
           which
           peraduenure
           hath
           bin
           the
           principal
           cause
           ,
           why
           both
           parties
           ,
           looking
           with
           a
           iealous
           eie
           ,
           at
           the
           indifferent
           perswasions
           of
           a
           third
           ,
           haue
           continued
           both
           enimies
           in
           themselues
           ,
           and
           yet
           the
           third
           ,
           suspected
           as
           a
           friend
           to
           neither
           .
           This
           whilest
           men
           haue
           done
           in
           kingdomes
           ,
           their
           conclusions
           of
           peace
           ,
           haue
           faintly
           languisht
           ;
           all
           sides
           earnestly
           wishing
           the
           thing
           ,
           but
           suspecting
           those
           ,
           who
           were
           agents
           to
           intreate
           ,
           a
           perswasion
           to
           it
           :
           this
           in
           the
           Church
           ,
           some
           men
           haue
           done
           ,
           both
           in
           former
           times
           and
           of
           late
           ,
           with
           more
           charity
           ,
           then
           either
           learning
           or
           successe
           ;
           so
           that
           in
           the
           end
           ,
           both
           parties
           haue
           taken
           offence
           ,
           at
           the
           mentiō
           of
           a
           reconcilement
           .
           That
           the
           Church
           is
           at
           variance
           in
           it selfe
           ,
           and
           so
           hath
           continued
           a
           long
           time
           ,
           I
           thinke
           there
           is
           no
           man
           doubteth
           ;
           and
           surely
           we
           are
           all
           perswaded
           ,
           that
           vnity
           ,
           and
           peace
           ,
           are
           not
           fitter
           for
           any
           society
           in
           the
           world
           ,
           then
           for
           that
           ,
           which
           is
           called
           by
           the
           name
           of
           Church
           :
           how
           this
           might
           be
           effected
           ,
           it
           hath
           bin
           the
           care
           of
           very
           wisemen
           ;
           who
           though
           they
           haue
           found
           little
           apparance
           of
           successe
           ,
           by
           reason
           of
           those
           badde
           offices
           ,
           
           which
           vncharitable
           minds
           haue
           performed
           ,
           yet
           they
           haue
           not
           ceased
           ,
           
           to
           wishe
           in
           the
           behalfe
           of
           the
           Church
           ,
           as
           Dauid
           did
           for
           Ierusalem
           ,
           Oh
           that
           it
           were
           ,
           as
           a
           City
           built
           ,
           at
           vnity
           in
           it selfe
           .
           Priuate
           contentions
           ,
           are
           then
           furthest
           from
           all
           hope
           of
           agreement
           ,
           when
           both
           parties
           ,
           equally
           standing
           vpon
           tearmes
           of
           superiority
           ,
           earnestly
           contend
           ,
           which
           is
           most
           excellent
           ;
           and
           that
           neither
           haue
           committed
           fault
           .
           In
           what
           straits
           the
           Church
           is
           ,
           and
           hath
           bin
           in
           all
           times
           ,
           it
           may
           easily
           be
           gathered
           ,
           in
           that
           as
           yet
           ,
           men
           are
           not
           resolued
           to
           whom
           it
           belongs
           principally
           to
           procure
           her
           peace
           .
           Some
           are
           of
           opinion
           that
           princes
           must
           ,
           and
           ought
           to
           prouide
           for
           the
           good
           and
           welfare
           of
           the
           common-wealth
           ;
           but
           as
           for
           religion
           ,
           they
           may
           lawfully
           permit
           to
           euery
           man
           what
           his
           fancy
           desireth
           ;
           so
           that
           the
           peace
           of
           their
           realmes
           be
           not
           thereby
           troubled
           .
           This
           once
           was
           the
           a
           error
           of
           the
           heathen
           ,
           who
           admitting
           all
           sects
           of
           Philosophers
           ,
           accounted
           it
           their
           honor
           that
           they
           refused
           none
           .
           Wherupon
           saith
           Pope
           b
           Leo
           ,
           this
           City
           (
           speaking
           of
           Rome
           )
           ignorant
           of
           the
           author
           of
           her
           aduancement
           ,
           whilest
           she
           hath
           ruled
           almost
           ouer
           al
           nations
           ,
           hath
           basely
           bin
           a
           seruant
           to
           the
           errors
           of
           them
           al
           ,
           and
           seemed
           to
           her selfe
           to
           haue
           intertained
           a
           great
           religion
           ,
           because
           she
           hath
           not
           refused
           the
           falshood
           of
           any
           .
           This
           made
           Themistius
           the
           Philosopher
           ,
           (
           as
           c
           Socrates
           reporteth
           )
           to
           perswade
           Valens
           the
           Emperor
           ,
           that
           the
           variety
           of
           sects
           was
           a
           thing
           much
           pleasing
           to
           God
           ,
           seeing
           by
           that
           meanes
           he
           was
           worshipped
           after
           diuers
           manners
           .
           This
           though
           d
           Constantine
           the
           great
           did
           at
           the
           first
           ,
           (
           whose
           fact
           we
           will
           not
           at
           this
           time
           examine
           )
           yet
           afterward
           ,
           he
           commanded
           all
           the
           temples
           of
           the
           Idols
           to
           be
           shut
           vp
           ,
           and
           the
           Christian
           religion
           to
           be
           only
           vsed
           ;
           whose
           sonnes
           Constantius
           and
           Constantinus
           so
           far
           followed
           (
           as
           Saint
           Austin
           saith
           )
           the
           example
           of
           their
           Father
           ,
           
           that
           Constantine
           threatned
           banishment
           to
           al
           those
           ,
           who
           rested
           not
           in
           the
           determination
           of
           the
           Nicene
           councel
           .
           The
           contrary
           was
           practised
           by
           the
           Emperors
           
             Iouinian
             ,
             Valens
          
           ,
           and
           Iulian
           ,
           who
           giuing
           a
           liberty
           to
           all
           heretickes
           ,
           sought
           nothing
           more
           ,
           then
           the
           ouerthrow
           of
           the
           vnity
           
           of
           the
           Church
           .
           But
           wisemen
           haue
           euer
           seene
           ,
           that
           the
           peace
           and
           tranquilitie
           of
           the
           common
           wealth
           ,
           seldome
           or
           neuer
           ariseth
           ,
           
           but
           out
           of
           the
           concord
           and
           agreement
           of
           the
           Church
           it selfe
           .
           The
           dissentions
           whereof
           ,
           as
           they
           serue
           to
           hinder
           religion
           ,
           so
           they
           kindle
           that
           flame
           ,
           wherewithall
           doubtlesse
           in
           the
           end
           ,
           the
           common
           wealth
           it selfe
           ,
           must
           needs
           perish
           .
           But
           how
           farre
           all
           sides
           are
           from
           allowance
           of
           reconcilement
           ,
           both
           the
           times
           present
           can
           testifie
           too
           well
           ,
           and
           the
           ages
           to
           come
           must
           needs
           witnesse
           ;
           which
           shall
           possesse
           a
           Church
           ,
           as
           sonnes
           doe
           the
           inheritance
           of
           contentious
           parents
           ,
           the
           best
           part
           whereof
           is
           wasted
           in
           vnnecessarie
           sutes
           :
           The
           sound
           knowledge
           of
           religion
           ,
           as
           well
           perishing
           in
           the
           middest
           of
           dissention
           ,
           as
           the
           true
           practise
           doth
           faile
           ,
           by
           the
           plentifull
           abundance
           of
           too
           much
           peace
           .
           There
           haue
           beene
           in
           the
           world
           from
           the
           verie
           first
           foundation
           thereof
           ,
           
           but
           three
           religions
           ;
           Paganisme
           ,
           which
           liued
           in
           the
           blindnesse
           of
           corrupt
           ,
           and
           depraued
           nature
           ;
           Iudaisme
           ,
           embracing
           the
           law
           which
           reformed
           heathenish
           impietie
           ,
           and
           taught
           saluation
           to
           bee
           looked
           for
           ,
           through
           one
           ,
           whō
           God
           in
           the
           last
           dayes
           ,
           would
           send
           &
           exalt
           to
           be
           lord
           of
           al
           ;
           finally
           ,
           Christianisme
           which
           yeeldeth
           obedience
           to
           the
           Gospell
           of
           Iesus
           Christ
           ,
           and
           acknowledgeth
           him
           the
           Sauiour
           ,
           whom
           God
           did
           promise
           .
           Now
           the
           question
           is
           ,
           whether
           the
           dissenting
           parties
           ,
           in
           this
           last
           religion
           ,
           be
           so
           farre
           (
           not
           in
           opinion
           )
           but
           in
           the
           obiect
           ,
           differing
           ,
           as
           that
           there
           is
           no
           hope
           of
           reconciliation
           ,
           and
           the
           one
           part
           only
           ,
           hath
           but
           the
           priuiledge
           ,
           to
           be
           tearmed
           the
           Church
           .
           For
           the
           matter
           of
           reconcilement
           ,
           it
           is
           no
           businesse
           ,
           which
           lieth
           within
           the
           compasse
           of
           this
           labour
           ,
           and
           whether
           ,
           and
           how
           it
           may
           be
           done
           ,
           we
           are
           willing
           to
           referre
           it
           to
           the
           iudgements
           of
           men
           ,
           who
           haue
           better
           abilitie
           to
           decide
           the
           cause
           .
           A
           booke
           in
           Latine
           was
           published
           ,
           in
           the
           first
           beginning
           of
           these
           bitter
           contentions
           ,
           without
           name
           ,
           bearing
           the
           title
           ,
           
           of
           the
           dutie
           of
           a
           godly
           man
           ;
           but
           since
           Bellarmine
           saith
           ,
           that
           the
           Author
           was
           one
           
             George
             Cassander
          
           ;
           this
           booke
           perswading
           that
           Princes
           ought
           to
           make
           an
           agreement
           betwixt
           the
           Catholikes
           ,
           the
           Lutherans
           ,
           
           and
           Caluinists
           ,
           as
           he
           tearmes
           them
           ;
           which
           whilest
           they
           cannot
           find
           out
           the
           meanes
           to
           performe
           ,
           they
           should
           permit
           to
           all
           men
           their
           seuerall
           religions
           ,
           so
           that
           they
           held
           ,
           both
           the
           Scripture
           and
           the
           Apostles
           Creed
           :
           for
           all
           (
           saith
           he
           )
           are
           the
           true
           members
           of
           the
           Church
           ,
           howsoeuer
           in
           particular
           doctrines
           ,
           they
           seeme
           to
           differ
           .
           This
           booke
           was
           first
           confuted
           by
           Caluin
           ,
           on
           the
           one
           side
           ,
           and
           then
           by
           one
           
             Iohn
             Hessels
          
           of
           Louaine
           ,
           on
           the
           other
           side
           ;
           that
           all
           the
           world
           might
           see
           ,
           how
           loth
           both
           sides
           were
           ,
           to
           be
           made
           friends
           .
           This
           hath
           since
           beene
           esteemed
           by
           others
           ,
           a
           labour
           ,
           
           much
           like
           to
           those
           pacificants
           ,
           in
           the
           Emperour
           Zeno
           his
           time
           ,
           or
           the
           heresie
           of
           Apelles
           ,
           who
           held
           ,
           as
           Eusebius
           writeth
           ,
           that
           it
           was
           needlesse
           to
           discusse
           ,
           the
           particulars
           of
           our
           faith
           ,
           and
           sufficient
           only
           to
           beleeue
           in
           Christ
           crucified
           .
           But
           least
           any
           man
           should
           thinke
           ,
           that
           our
           contentions
           were
           but
           in
           smaller
           points
           ,
           and
           the
           difference
           not
           great
           ,
           both
           sides
           haue
           charged
           the
           other
           ,
           with
           heresies
           (
           if
           not
           infidelities
           )
           nay
           euen
           such
           ,
           as
           quite
           ouerthrowe
           the
           principall
           foundation
           of
           our
           Christian
           faith
           .
           How
           truly
           both
           haue
           dealt
           ,
           those
           that
           are
           learned
           can
           best
           iudge
           ;
           but
           I
           am
           sure
           ,
           that
           in
           the
           greatest
           differences
           ,
           there
           are
           great
           mistakings
           ,
           which
           if
           they
           were
           not
           ,
           it
           is
           like
           ,
           their
           dissentions
           had
           beene
           much
           lesse
           .
           Now
           for
           the
           second
           ,
           whether
           both
           parts
           may
           bee
           called
           the
           Church
           ,
           this
           is
           that
           which
           concerneth
           the
           cause
           that
           wee
           haue
           in
           hand
           .
           The
           Church
           of
           England
           confesseth
           ,
           that
           the
           Church
           of
           Christ
           ,
           is
           a
           company
           of
           faithfull
           people
           ,
           among
           whom
           the
           pure
           word
           of
           God
           is
           preached
           ,
           
           and
           the
           sacraments
           rightly
           administred
           ,
           according
           to
           Christs
           institution
           ;
           so
           that
           as
           our
           reuerend
           Fathers
           say
           ,
           without
           Christ
           there
           is
           no
           Church
           ;
           and
           those
           particular
           Churches
           ,
           are
           more
           perfect
           ,
           which
           in
           their
           religious
           worship
           ,
           haue
           lesse
           failed
           in
           both
           these
           :
           now
           when
           enemies
           become
           iudges
           ,
           sentences
           are
           often
           partiall
           ,
           and
           each
           side
           with
           bitternesse
           of
           tearmes
           ,
           doth
           condemne
           other
           ;
           whilest
           neither
           part
           ,
           is
           willing
           to
           confesse
           their
           errour
           ,
           or
           amend
           themselues
           .
           Wee
           haue
           not
           suffered
           the
           contemptible
           
           reui●ings
           of
           the
           Church
           of
           Rome
           ,
           without
           telling
           her
           aloud
           that
           her
           faults
           are
           not
           so
           few
           as
           she
           imagineth
           ;
           that
           her
           chastitie
           and
           puritie
           are
           not
           so
           great
           ,
           that
           she
           need
           to
           boast
           ;
           and
           that
           if
           she
           will
           needes
           bee
           proud
           ,
           and
           confidently
           striue
           to
           be
           the
           chiefe
           ,
           and
           the
           onely
           Church
           ;
           wee
           must
           tell
           her
           in
           zeale
           ,
           that
           what
           she
           was
           ,
           she
           is
           not
           ;
           that
           pride
           and
           prosperitie
           haue
           corrupted
           her
           ,
           as
           other
           Churches
           .
           This
           though
           we
           speake
           out
           of
           zeale
           ,
           seeing
           her
           faults
           ,
           and
           knowing
           her
           contempt
           of
           vs
           ;
           yet
           out
           of
           iudgement
           ,
           we
           say
           (
           which
           Maister
           Hooker
           doth
           )
           that
           with
           Rome
           ,
           we
           dare
           not
           communicate
           ,
           concerning
           sundrie
           her
           grosse
           ,
           &
           grieuous
           abominations
           ,
           yet
           touching
           those
           maine
           parts
           of
           Christian
           truth
           ,
           wherein
           they
           constantly
           still
           persist
           ,
           wee
           gladly
           acknowledge
           them
           to
           bee
           of
           the
           familie
           of
           Iesus
           Christ
           :
           therefore
           ,
           wee
           hope
           that
           to
           reforme
           our selues
           (
           if
           at
           anie
           time
           wee
           haue
           done
           amisse
           )
           is
           not
           to
           seuer
           our selues
           from
           the
           Church
           wee
           were
           before
           ;
           in
           the
           Church
           we
           were
           ,
           and
           we
           are
           so
           stil
           ;
           as
           also
           we
           say
           ,
           that
           they
           of
           Rome
           ,
           notwithstanding
           their
           manifold
           defects
           ,
           are
           to
           bee
           held
           ,
           and
           reputed
           a
           part
           of
           the
           house
           of
           God
           ;
           a
           limme
           of
           the
           visible
           Church
           of
           Christ.
           
           This
           is
           that
           ,
           whereat
           your
           hote
           spirits
           haue
           taken
           offence
           ;
           speaking
           out
           of
           the
           same
           ignorant
           zeale
           against
           our
           Church
           ;
           as
           ye
           wish
           our
           Church
           to
           speake
           against
           the
           Church
           of
           Rome
           ;
           accounting
           vs
           for
           perfection
           of
           a
           Church
           ,
           as
           farre
           short
           of
           you
           ,
           as
           Rome
           is
           of
           vs
           ;
           or
           your selues
           of
           the
           Angels
           that
           are
           in
           heauen
           ;
           and
           therefore
           you
           affirme
           that
           our
           statute
           congregations
           of
           England
           ,
           are
           no
           true
           christian
           churches
           .
           Which
           error
           ,
           as
           you
           haue
           at
           last
           beene
           from
           an
           vnresistable
           wisedome
           taught
           how
           to
           recant
           ,
           
           so
           no
           doubt
           at
           length
           ,
           vpon
           better
           aduise
           ,
           you
           wil
           learne
           in
           iudgment
           how
           to
           censure
           of
           the
           Church
           of
           Rome
           .
           And
           yet
           mistake
           me
           not
           ,
           to
           giue
           her
           her
           due
           ,
           is
           not
           to
           grant
           more
           then
           shee
           ought
           to
           challenge
           ;
           nor
           to
           account
           her
           a
           part
           of
           the
           Church
           ,
           is
           not
           to
           affirme
           that
           shee
           is
           absolutely
           perfect
           .
           There
           is
           no
           one
           word
           ,
           that
           from
           the
           varietie
           of
           acceptation
           ,
           hath
           
           bred
           greater
           difference
           ,
           in
           the
           Church
           of
           God
           ,
           then
           the
           word
           Church
           .
           
           Somtimes
           ,
           it
           is
           taken
           for
           any
           assembly
           ;
           somtimes
           for
           a
           faithful
           ,
           &
           religious
           assembly
           ;
           and
           thē
           it
           sometimes
           noteth
           out
           the
           whole
           bodie
           of
           the
           elect
           in
           all
           ages
           ,
           times
           ,
           &
           places
           ,
           both
           in
           heauen
           &
           earth
           ;
           and
           only
           them
           .
           So
           it
           is
           in
           the
           article
           of
           our
           faith
           ,
           
           I
           beleeue
           the
           catholike
           church
           ,
           that
           is
           ,
           all
           those
           who
           are
           ,
           or
           shal
           be
           saued
           both
           Angels
           &
           men
           ;
           so
           it
           is
           taken
           in
           that
           speech
           of
           our
           Sauior
           ;
           Vpō
           this
           rock
           will
           I
           build
           my
           church
           ,
           
           that
           is
           ,
           the
           whole
           catholike
           church
           .
           Somtimes
           it
           is
           taken
           for
           that
           part
           only
           ,
           which
           is
           in
           heauen
           ;
           
           as
           when
           it
           is
           said
           ,
           that
           the
           church
           is
           without
           spot
           ,
           or
           wrinckle
           ;
           which
           can
           be
           verified
           of
           no
           part
           ▪
           (
           whatsoeuer
           the
           Anabaptists
           dreame
           )
           but
           of
           that
           which
           triumpheth
           .
           Sometimes
           it
           is
           taken
           for
           that
           part
           of
           the
           catholike
           church
           ,
           
           which
           is
           militant
           ,
           that
           thou
           maist
           knowe
           howe
           thou
           oughtest
           to
           behaue
           thy selfe
           in
           the
           house
           of
           God
           ,
           which
           is
           the
           church
           of
           the
           liuing
           God
           ;
           the
           piller
           and
           ground
           of
           truth
           ;
           
           So
           feare
           came
           vpon
           all
           the
           church
           .
           Sometimes
           it
           is
           taken
           for
           the
           pastors
           ,
           and
           gouernours
           onely
           of
           the
           church
           ,
           as
           when
           it
           is
           said
           ,
           Tell
           the
           church
           ,
           
           that
           is
           ,
           the
           heads
           and
           gouernours
           of
           the
           church
           .
           Sometimes
           for
           the
           people
           ,
           Take
           heede
           therefore
           vnto
           yourselues
           ,
           
           and
           to
           all
           the
           flocke
           ,
           whereof
           the
           holy
           Ghost
           hath
           made
           you
           ouerseers
           ,
           to
           feede
           the
           church
           of
           God
           ,
           which
           he
           hath
           purchased
           with
           that
           his
           owne
           bloud
           .
           Somtimes
           for
           particular
           churches
           ,
           
           professing
           the
           doctrine
           and
           religion
           of
           Christ
           :
           as
           ,
           To
           the
           Angell
           of
           the
           church
           of
           Ephesus
           ;
           so
           we
           say
           ,
           the
           church
           of
           Rome
           ;
           the
           church
           of
           Corinth
           ;
           the
           church
           of
           England
           :
           now
           from
           the
           mistaking
           of
           this
           worde
           (
           Church
           )
           doubtlesse
           much
           harme
           ,
           and
           needlesse
           contentions
           haue
           come
           vnto
           the
           church
           of
           Christ.
           For
           in
           the
           first
           great
           contention
           (
           of
           what
           persons
           the
           Church
           consisteth
           )
           in
           my
           opinion
           wee
           dispute
           of
           one
           Church
           ,
           namely
           ,
           the
           true
           Catholike
           ,
           all
           which
           must
           be
           saued
           ;
           they
           dispute
           of
           the
           visible
           ,
           wherein
           are
           hypocrites
           also
           .
           So
           that
           the
           reasons
           that
           are
           brought
           on
           both
           sides
           ,
           are
           smally
           to
           the
           purpose
           ,
           
           seeing
           both
           sides
           directly
           mistake
           the
           question
           .
           Thus
           in
           the
           iudgment
           of
           those
           of
           the
           Church
           of
           Rome
           ,
           persons
           excommunicate
           (
           though
           vniustly
           )
           are
           cut
           off
           frō
           the
           particular
           Church
           ,
           but
           not
           frō
           the
           catholike
           ;
           excommunication
           being
           only
           ,
           the
           censure
           of
           a
           particular
           Church
           :
           Therfore
           (
           saith
           our
           Sauior
           Christ
           )
           many
           are
           called
           (
           with
           an
           externall
           calling
           to
           the
           society
           of
           the
           ●isible
           Church
           )
           but
           few
           are
           chosen
           ;
           that
           is
           ,
           to
           the
           Catho●icke
           .
           For
           though
           both
           be
           a
           folde
           ,
           yet
           of
           the
           visible
           Church
           (
           saith
           Saint
           Austin
           )
           In
           the
           Church
           there
           are
           many
           wolues
           ,
           and
           out
           of
           the
           Church
           there
           are
           many
           sheepe
           ;
           but
           in
           the
           Catholicke
           ,
           without
           any
           other
           mixture
           are
           sheepe
           only
           .
           Now
           visible
           and
           inuisible
           maketh
           ,
           not
           two
           Churches
           ;
           but
           the
           diuers
           estate
           &
           condition
           of
           one
           ,
           &
           the
           same
           Church
           .
           Hence
           cōmeth
           it
           to
           passe
           ,
           that
           in
           this
           question
           of
           the
           visibility
           of
           the
           Church
           ,
           there
           is
           the
           like
           mistaking
           as
           in
           the
           former
           ;
           for
           they
           of
           Rome
           say
           ,
           we
           haue
           made
           this
           distinction
           ,
           because
           our
           Church
           hath
           not
           bin
           alwaies
           visible
           ;
           but
           we
           say
           ,
           if
           our
           Church
           had
           bin
           as
           glorious
           ,
           and
           as
           famous
           ,
           as
           any
           Church
           in
           the
           world
           ,
           we
           would
           haue
           accounted
           ,
           the
           Catholicke
           Church
           inuisible
           :
           Which
           (
           no
           doubt
           of
           it
           )
           they
           of
           Rome
           doe
           ,
           vnderstanding
           (
           Catholick
           and
           visible
           )
           as
           we
           meane
           .
           For
           the
           Church
           of
           Christ
           ,
           which
           we
           properly
           tearme
           his
           mystical
           body
           ,
           can
           be
           but
           one
           ;
           neither
           can
           that
           one
           ,
           be
           sensibly
           discerned
           ,
           by
           any
           man
           ;
           in
           as
           much
           as
           the
           parts
           therof
           ,
           are
           some
           in
           heauen
           already
           with
           Christ
           ,
           and
           the
           rest
           that
           are
           on
           earth
           ,
           (
           albeit
           their
           natural
           persons
           be
           visible
           )
           yet
           we
           cannot
           discerne
           vnder
           this
           property
           ,
           
           wherby
           they
           are
           truly
           and
           infallibly
           of
           that
           body
           ;
           only
           our
           minds
           by
           internal
           conceit
           ,
           are
           able
           to
           apprehend
           ,
           that
           such
           a
           real
           body
           there
           is
           ,
           a
           body
           collectiue
           ,
           (
           because
           it
           conteyneth
           a
           huge
           multitude
           )
           a
           body
           mystical
           ,
           (
           because
           the
           mystery
           of
           their
           coniunction
           is
           remoued
           altogether
           from
           sense
           .
           )
           Whatsoeuer
           we
           reade
           in
           scripture
           concerning
           the
           endles
           loue
           ,
           and
           the
           sauing
           mercy
           ,
           which
           God
           shewed
           towards
           his
           Church
           ,
           the
           only
           proper
           subiect
           therof
           is
           this
           Church
           .
           They
           who
           are
           of
           this
           society
           haue
           such
           markes
           ,
           and
           notes
           ,
           of
           distinction
           
           from
           al
           others
           ,
           as
           are
           not
           subiect
           vnto
           our
           sense
           ;
           only
           vnto
           God
           who
           seeth
           their
           harts
           ,
           and
           vnderstandeth
           al
           their
           secret
           cogitations
           ,
           vnto
           him
           ,
           they
           are
           cleere
           ,
           and
           manifest
           .
           In
           the
           eie
           of
           God
           ,
           they
           are
           against
           Christ
           ,
           that
           are
           not
           truly
           and
           sincerely
           with
           him
           ;
           in
           our
           eies
           ,
           they
           must
           be
           receiued
           as
           with
           Christ
           ,
           that
           are
           not
           to
           outward
           shew
           ,
           against
           him
           ;
           to
           him
           they
           seeme
           such
           as
           they
           are
           ,
           but
           of
           vs
           they
           must
           be
           taken
           for
           such
           as
           they
           seeme
           .
           Al
           men
           knew
           Nathaniel
           to
           be
           an
           Israelite
           ,
           but
           our
           Sauiour
           pearsing
           deeper
           ,
           gi●eth
           further
           testimony
           of
           him
           then
           men
           could
           haue
           done
           ,
           
           with
           such
           certainty
           as
           he
           did
           ;
           behold
           indeede
           ,
           an
           Israelite
           ,
           in
           whom
           is
           no
           guile
           .
           Now
           as
           those
           euerlasting
           promises
           of
           loue
           ,
           mercy
           ,
           and
           blessednes
           ,
           belong
           to
           the
           mystical
           Church
           ,
           euen
           so
           on
           the
           other
           side
           ,
           when
           wee
           reade
           of
           any
           duty
           ,
           which
           the
           Church
           of
           God
           is
           bounde
           vnto
           ;
           the
           Church
           whom
           this
           doth
           concerne
           ,
           is
           a
           sensible
           knowne
           company
           ;
           and
           this
           visible
           Church
           in
           like
           sort
           is
           but
           one
           ,
           continued
           from
           the
           first
           beginning
           of
           the
           world
           to
           the
           last
           end
           :
           which
           company
           ,
           beeing
           deuided
           into
           two
           parts
           ,
           the
           one
           before
           ,
           the
           other
           since
           the
           comming
           of
           Christ
           ;
           that
           part
           which
           since
           the
           comming
           ,
           partly
           hath
           imbraced
           ,
           and
           partly
           shal
           hereafter
           imbrace
           the
           Christian
           Religion
           ,
           we
           tearme
           as
           by
           a
           proper
           name
           ,
           the
           Church
           of
           Christ.
           
           For
           all
           make
           but
           one
           body
           ,
           the
           vnity
           of
           which
           visible
           body
           ,
           and
           the
           Church
           of
           Christ
           ,
           consisteth
           in
           that
           vniformity
           ,
           which
           al
           seueral
           persons
           thereunto
           belonging
           haue
           by
           reason
           of
           y
           e
           one
           Lord
           ,
           whose
           seruants
           they
           all
           professe
           thēselues
           to
           be
           ,
           that
           one
           faith
           ,
           which
           they
           al
           acknowledge
           ;
           that
           one
           baptisme
           ,
           wherwith
           they
           are
           al
           receiued
           into
           the
           church
           .
           As
           for
           those
           vertues
           ,
           y
           t
           belong
           vnto
           morall
           righteousnes
           ,
           &
           honesty
           of
           life
           ;
           we
           do
           not
           speake
           of
           them
           ,
           because
           they
           are
           not
           proper
           vnto
           Christian
           mē
           ,
           as
           they
           are
           Christian
           ,
           but
           do
           concerne
           thē
           ,
           as
           they
           are
           men
           .
           True
           it
           is
           ,
           the
           wa●t
           of
           these
           vertues
           ,
           excludeth
           from
           saluation
           ;
           so
           doth
           much
           more
           the
           absence
           of
           inward
           beleefe
           of
           heart
           ;
           so
           doth
           despaire
           and
           lack
           of
           hope
           ;
           so
           emptinesse
           of
           Christian
           loue
           and
           charity
           ;
           but
           we
           speake
           now
           ,
           of
           the
           visible
           
           Church
           ,
           whose
           Children
           are
           signed
           with
           this
           marke
           ;
           One
           Lord
           ,
           one
           Faith
           ,
           one
           Baptisme
           .
           In
           whomsoeuer
           these
           things
           are
           ▪
           the
           Church
           doth
           acknowledge
           them
           for
           her
           children
           ;
           them
           only
           she
           holdeth
           for
           aliens
           and
           strangers
           ,
           in
           whom
           these
           things
           are
           not
           found
           .
           For
           want
           of
           these
           ,
           it
           is
           that
           Saracens
           ,
           Iewes
           ,
           and
           infidels
           are
           excluded
           out
           of
           the
           bounds
           of
           the
           Church
           ;
           others
           we
           may
           not
           (
           though
           you
           doe
           )
           denie
           to
           be
           of
           the
           visible
           Church
           ,
           as
           long
           as
           these
           things
           are
           not
           wanting
           in
           them
           .
           For
           apparant
           it
           is
           ,
           that
           al
           men
           are
           of
           necessity
           ,
           either
           Christians
           ,
           or
           not
           Christians
           ;
           if
           by
           externall
           profession
           ,
           they
           be
           Christians
           ,
           then
           are
           they
           of
           the
           visible
           Church
           of
           Christ
           ;
           and
           Christians
           by
           externall
           profession
           they
           are
           all
           ,
           whose
           marke
           of
           recognisance
           hath
           in
           it
           those
           things
           which
           we
           haue
           mentioned
           :
           Yea
           although
           they
           be
           impious
           Idolaters
           ,
           wicked
           hereticks
           ,
           persons
           excommunicable
           ,
           such
           as
           we
           deny
           not
           to
           be
           euen
           the
           lims
           of
           Satan
           ,
           as
           long
           as
           they
           continue
           such
           .
           Is
           it
           then
           possible
           ,
           say
           you
           ,
           that
           the
           selfesame
           men
           should
           belong
           both
           to
           the
           Synagogue
           of
           Satan
           ,
           and
           to
           the
           Church
           of
           Christ
           ?
           Vnto
           that
           Church
           ,
           which
           is
           his
           mystical
           bodie
           ,
           not
           possible
           ;
           because
           that
           bodie
           consisteth
           of
           none
           ,
           but
           only
           true
           Israelits
           ;
           true
           sonnes
           of
           Abraham
           ,
           true
           seruants
           ,
           and
           Saints
           of
           God.
           Howbeit
           of
           the
           visible
           body
           and
           Church
           of
           Christ
           ,
           those
           may
           be
           ,
           and
           oftentimes
           are
           ,
           in
           respect
           of
           the
           maine
           parts
           of
           their
           outward
           profession
           ,
           who
           in
           regard
           of
           their
           inward
           disposition
           of
           minde
           ,
           yea
           of
           externall
           conuersation
           ,
           yea
           euen
           of
           some
           parts
           of
           their
           very
           profession
           ,
           are
           most
           worthily
           both
           hatefull
           in
           the
           sight
           of
           God
           himselfe
           ,
           and
           in
           the
           eies
           of
           the
           sounder
           parts
           of
           the
           visible
           Church
           ,
           most
           execrable
           .
           From
           hence
           haue
           proceeded
           those
           bitter
           speeches
           ,
           wherewith
           many
           of
           our
           reuerend
           Fathers
           haue
           censured
           the
           Church
           of
           Rome
           :
           as
           also
           those
           violent
           courses
           ,
           and
           vnseemely
           ,
           which
           they
           haue
           hitherto
           vsed
           against
           vs.
           
           Therefore
           our
           Sauiour
           compareth
           the
           kingdome
           of
           heauen
           ,
           to
           a
           net
           ,
           whereunto
           al
           that
           commeth
           neither
           is
           nor
           seemeth
           fishe
           ;
           his
           Church
           he
           compareth
           to
           afield
           ,
           where
           tares
           
           manifestly
           knowne
           and
           seene
           by
           all
           men
           doe
           grow
           ,
           intermingled
           with
           good
           corne
           ;
           and
           so
           shall
           continue
           til
           the
           final
           consummation
           of
           the
           world
           .
           God
           hath
           had
           euer
           ,
           and
           euer
           shall
           haue
           ,
           some
           Church
           visible
           vpon
           earth
           .
           But
           for
           lack
           of
           diligent
           obseruing
           ,
           the
           difference
           ,
           first
           betwixt
           the
           church
           of
           God
           ,
           mystical
           and
           visible
           ;
           then
           betweene
           the
           visible
           ,
           sound
           ,
           and
           corrupted
           ,
           sometimes
           more
           ,
           sometimes
           lesse
           ,
           the
           ouersights
           are
           neither
           few
           ,
           nor
           light
           ,
           that
           haue
           bin
           committed
           :
           This
           deceiueth
           them
           ,
           and
           nothing
           else
           ,
           who
           thinke
           that
           in
           the
           time
           of
           the
           first
           world
           ,
           the
           family
           of
           Noah
           ,
           did
           containe
           al
           that
           were
           of
           the
           visible
           church
           of
           God.
           From
           hence
           it
           grew
           ,
           and
           from
           no
           other
           cause
           in
           the
           world
           ,
           that
           the
           Affrican
           Bishops
           ,
           in
           the
           councel
           of
           Carthage
           ,
           knowing
           how
           the
           administration
           of
           Baptisme
           belongeth
           only
           to
           the
           church
           of
           Christ
           ,
           and
           supposing
           that
           hereticks
           ,
           which
           were
           apparantly
           seuered
           from
           the
           sound
           beleeuing
           church
           ,
           could
           not
           possiblie
           be
           of
           the
           church
           of
           Iesus
           Christ
           ,
           thought
           it
           vtterly
           against
           reason
           ,
           that
           baptisme
           administred
           by
           men
           of
           corrupt
           beleefe
           ,
           should
           be
           accounted
           as
           a
           Sacrament
           .
           Some
           of
           the
           Fathers
           were
           earnest
           ,
           especially
           Saint
           Cyprian
           ,
           in
           this
           point
           :
           but
           I
           hope
           you
           haue
           not
           yet
           proceeded
           so
           farre
           .
           This
           opinion
           was
           afterwards
           both
           cōdemned
           by
           a
           better
           aduised
           councel
           ,
           and
           also
           reuoked
           by
           the
           chiefest
           of
           the
           Authors
           therof
           themselues
           :
           
           And
           therfore
           as
           it
           is
           strāge
           for
           any
           man
           to
           denie
           them
           of
           Rome
           to
           be
           of
           the
           church
           ;
           so
           I
           cannot
           but
           wonder
           ,
           that
           they
           will
           aske
           where
           our
           church
           was
           ,
           before
           the
           birth
           of
           
             Martin
             Luther
          
           ;
           as
           if
           any
           were
           of
           opinion
           that
           Luther
           did
           erect
           a
           new
           church
           of
           Christ.
           No
           ,
           the
           church
           of
           Christ
           ,
           which
           was
           from
           the
           beginning
           ,
           is
           ,
           and
           continueth
           in
           substance
           the
           same
           vnto
           the
           end
           ;
           of
           which
           ,
           al
           parts
           haue
           not
           bin
           alwaies
           equally
           sincere
           and
           sound
           .
           In
           the
           daies
           of
           Abiha
           ,
           it
           plainly
           appeareth
           ,
           that
           Iuda
           was
           by
           many
           degrees
           more
           free
           from
           pollution
           ,
           then
           Israel
           :
           In
           Saint
           Paules
           time
           ,
           
           the
           integrity
           of
           Rome
           ,
           was
           famous
           ;
           Corinth
           many
           waies
           reproued
           ;
           they
           of
           Galathia
           much
           more
           out
           of
           square
           :
           in
           Iohns
           time
           ,
           Ephesus
           and
           S●yrna
           ,
           in
           
           better
           state
           ,
           then
           Thiatyra
           and
           Pergamus
           were
           ;
           and
           yet
           all
           of
           them
           ,
           no
           doubt
           ,
           parts
           of
           the
           visible
           church
           ;
           so
           standeth
           the
           cause
           ,
           betwixt
           Rome
           and
           vs
           ;
           so
           farre
           as
           lawfully
           we
           may
           ,
           we
           haue
           held
           ,
           and
           do
           hold
           fellowship
           with
           them
           ;
           we
           acknowledge
           thē
           ,
           to
           be
           of
           the
           family
           of
           Iesus
           Christ
           ;
           and
           our
           heartie
           prayer
           vnto
           God
           Almightie
           is
           ,
           that
           being
           conioyned
           ,
           so
           farre
           forth
           with
           them
           ,
           they
           may
           at
           length
           ,
           if
           it
           be
           his
           will
           ,
           so
           yeeld
           to
           frame
           ,
           and
           reforme
           themselues
           ,
           that
           no
           distraction
           remaine
           in
           anie
           thing
           ,
           but
           that
           we
           all
           ,
           may
           with
           one
           heart
           ,
           and
           one
           mouth
           glorifie
           God
           ,
           the
           Father
           of
           our
           Lord
           ,
           and
           Sauiour
           ,
           whose
           church
           we
           are
           .
           As
           there
           are
           ,
           which
           make
           the
           church
           of
           Rome
           no
           church
           at
           all
           ,
           vtterly
           :
           so
           we
           haue
           them
           amongst
           vs
           ,
           who
           vnder
           pretence
           of
           imagined
           corruptions
           in
           our
           discipline
           ,
           do
           giue
           ,
           euen
           as
           hard
           a
           iudgement
           of
           the
           church
           of
           England
           it selfe
           .
           But
           whatsoeuer
           either
           the
           one
           sort
           ,
           or
           the
           other
           teach
           ,
           we
           must
           acknowledge
           ,
           euen
           heretikes
           themselues
           ,
           to
           bee
           (
           though
           a
           maimed
           part
           )
           yet
           a
           part
           of
           the
           visible
           church
           .
           For
           as
           to
           baptize
           is
           a
           proper
           action
           ,
           belonging
           vnto
           none
           but
           the
           church
           of
           Christ
           ,
           which
           is
           true
           in
           the
           church
           of
           Rome
           (
           howsoeuer
           some
           Anabaptists
           account
           it
           but
           a
           mockerie
           )
           so
           if
           an
           infidell
           ,
           should
           pursue
           to
           death
           an
           heretike
           ,
           professing
           christianitie
           ,
           onely
           for
           christian
           profession
           sake
           ,
           could
           the
           church
           denie
           him
           the
           honour
           of
           Martyrdome
           ?
           Yet
           this
           honour
           all
           men
           know
           to
           be
           proper
           vnto
           the
           church
           ;
           and
           therefore
           where
           the
           Fathers
           make
           opposition
           betwixt
           the
           visible
           church
           ,
           and
           hereticall
           companies
           (
           as
           often
           times
           they
           doe
           )
           they
           are
           to
           bee
           construed
           ,
           as
           separating
           heretikes
           ,
           not
           altogether
           from
           the
           companie
           of
           beleeuers
           ,
           but
           from
           the
           fellowship
           of
           sound
           beleeuers
           :
           for
           where
           profest
           vnbeleefe
           is
           ,
           there
           can
           be
           no
           visible
           church
           of
           Christ
           ;
           there
           may
           be
           where
           sound
           beleefe
           wanteth
           .
           Infidels
           being
           cleane
           without
           the
           church
           ,
           denie
           directly
           ,
           and
           vtterly
           reiect
           ,
           the
           very
           principles
           of
           Christianity
           ;
           which
           heretikes
           imbrace
           ,
           and
           erre
           onely
           ,
           in
           misconstruction
           .
           And
           therefore
           it
           is
           strange
           that
           you
           dare
           affirme
           ;
           the
           Turke
           to
           hold
           any
           part
           of
           the
           christian
           faith
           ,
           
           or
           to
           bee
           in
           that
           respect
           comparable
           to
           the
           church
           of
           Rome
           :
           For
           that
           which
           separateth
           vtterly
           ,
           that
           which
           cutteth
           off
           cleane
           ,
           from
           the
           visible
           church
           of
           Christ
           ,
           is
           ,
           as
           Maister
           Hooker
           saith
           ,
           
           plaine
           Apostasie
           ;
           direct
           deniall
           ;
           vtter
           reiection
           of
           the
           whole
           christian
           faith
           ;
           as
           farre
           as
           the
           same
           is
           professedly
           different
           ,
           from
           infidelitie
           .
           Heretikes
           ,
           as
           touching
           those
           points
           of
           doctrine
           wherein
           they
           faile
           ;
           Schismatikes
           ,
           as
           touching
           the
           quarrels
           ,
           for
           which
           ,
           or
           the
           duties
           wherein
           they
           diuide
           themselues
           from
           their
           brethren
           ;
           loose
           ,
           licentious
           ,
           and
           wicked
           persons
           ,
           as
           touching
           their
           seuerall
           offences
           ,
           or
           crimes
           ;
           haue
           all
           forsaken
           the
           true
           church
           of
           God
           ,
           the
           church
           which
           is
           sound
           and
           sincere
           ,
           in
           the
           doctrine
           ;
           that
           they
           corrupt
           :
           The
           church
           that
           keepeth
           the
           bond
           of
           vnitie
           ,
           which
           they
           violate
           :
           the
           church
           that
           walketh
           in
           the
           lawes
           of
           righteousnesse
           ,
           which
           they
           transgresse
           :
           This
           verie
           true
           church
           of
           Christ
           ,
           they
           haue
           left
           ;
           howbeit
           not
           altogether
           left
           ,
           nor
           forsaken
           simply
           the
           Church
           ,
           vpon
           the
           maine
           foundations
           whereof
           ,
           they
           continue
           built
           ,
           notwithstanding
           these
           breaches
           ,
           whereby
           they
           are
           rent
           at
           the
           top
           asunder
           .
           But
           peraduenture
           you
           will
           say
           ,
           why
           then
           doe
           wee
           refuse
           to
           communicate
           with
           the
           church
           of
           Rome
           ,
           more
           then
           
             Zacharie
             ,
             Elizabeth
             ,
             Anna
          
           ,
           and
           others
           ,
           did
           with
           the
           high
           priests
           ?
           corruptions
           being
           in
           both
           ,
           and
           both
           remaining
           parts
           of
           the
           church
           of
           God
           ?
           I
           answer
           ,
           that
           in
           the
           time
           of
           our
           Sauiour
           Christ
           ,
           the
           synagogue
           of
           the
           Iewes
           ,
           although
           it
           was
           not
           in
           regard
           of
           the
           high
           Priests
           ,
           and
           chiefe
           Doctors
           in
           all
           respects
           ,
           the
           true
           visible
           church
           ;
           yet
           in
           some
           sort
           ,
           it
           was
           ;
           because
           the
           remainders
           of
           religion
           ,
           were
           left
           ,
           &
           the
           worship
           instituted
           of
           God
           himselfe
           ,
           was
           not
           wholy
           taken
           away
           :
           so
           with
           the
           Papists
           we
           would
           not
           be
           affraid
           to
           communicate
           ,
           in
           our
           liturgie
           ,
           if
           it
           were
           not
           in
           respect
           of
           their
           superstitious
           order
           ,
           &
           some
           prayers
           which
           are
           idolatrous
           ,
           for
           which
           we
           haue
           some
           reasons
           ,
           as
           yet
           to
           doubt
           ,
           that
           they
           haue
           no
           warrant
           .
           We
           must
           all
           of
           vs
           be
           ioined
           to
           the
           true
           church
           ,
           else
           we
           cannot
           be
           saued
           ,
           that
           is
           to
           the
           catholicke
           ▪
           not
           the
           visible
           :
           for
           doubtles
           a
           man
           may
           bee
           saued
           ,
           that
           
           liueth
           not
           in
           any
           particular
           Church
           ;
           or
           that
           is
           excommunicated
           from
           all
           :
           yet
           we
           say
           ,
           thus
           much
           ;
           That
           we
           must
           ioyne
           ourselues
           to
           some
           particular
           Church
           ,
           if
           wee
           will
           be
           saued
           ;
           with
           this
           twofold
           caution
           ,
           If
           such
           a
           Church
           be
           knowne
           vnto
           vs
           ;
           or
           if
           it
           be
           possible
           to
           ioyne
           vnto
           it
           .
           Wherein
           ,
           because
           euerie
           particular
           may
           erre
           ,
           yet
           none
           absolutely
           exclude
           from
           saluation
           ,
           all
           men
           haue
           reason
           to
           ioyne
           with
           that
           ,
           that
           is
           most
           sound
           .
           This
           then
           were
           the
           fittest
           point
           ,
           to
           bee
           discust
           with
           moderation
           ,
           and
           learning
           :
           That
           seeing
           all
           Churches
           haue
           some
           vnsound
           parts
           in
           them
           ,
           which
           Church
           is
           to
           be
           reputed
           at
           this
           day
           the
           soundest
           of
           all
           the
           rest
           .
           Doubtlesse
           the
           Church
           of
           Rome
           ,
           was
           once
           a
           light
           to
           all
           the
           Churches
           of
           the
           world
           ;
           
           but
           through
           the
           corruptions
           of
           some
           ,
           those
           diseases
           haue
           somwhat
           infected
           the
           Church
           ,
           which
           now
           to
           the
           sorrow
           of
           Christendome
           ,
           like
           a
           canker
           ,
           or
           leprosie
           ,
           haue
           inlarged
           themselues
           .
           As
           there
           is
           a
           contention
           when
           Adam
           fell
           ;
           so
           histories
           varie
           ,
           when
           this
           defection
           beganne
           :
           Some
           make
           fiue
           or
           sixe
           hundred
           yeares
           to
           be
           the
           continuance
           of
           her
           sound
           estate
           ;
           
           some
           three
           hundreth
           ;
           some
           to
           erre
           ,
           euen
           from
           the
           Apostles
           time
           .
           Doubtlesse
           in
           the
           Apostles
           time
           ,
           there
           were
           heretikes
           in
           the
           Church
           ;
           the
           
             Nicholaitans
             ,
             Simon
             Magus
             ,
             Cerinthus
             ,
          
           &
           others
           .
           
           Eusebius
           reporteth
           out
           of
           Egesippus
           ,
           that
           although
           as
           long
           as
           the
           Apostles
           liued
           ,
           the
           Church
           did
           remaine
           a
           pure
           virgin
           ,
           yet
           after
           those
           times
           ,
           immediately
           ,
           errours
           crept
           into
           the
           Church
           .
           
             Clemens
             Alexandrinus
          
           ,
           to
           confirme
           that
           there
           was
           corruption
           of
           doctrine
           presently
           after
           the
           Apostles
           time
           ,
           alleageth
           the
           prouerbe
           ,
           
             There
             are
             few
             sons
             like
             their
             Fathers
             .
             Socrates
          
           saith
           of
           the
           Church
           of
           Rome
           and
           Alexandria
           (
           the
           most
           famous
           Churches
           in
           the
           Apostles
           time
           )
           that
           about
           the
           yeare
           430.
           the
           Roman
           and
           Alexandrian
           Bishops
           ,
           leauing
           their
           sacred
           function
           ,
           were
           degenerate
           to
           a
           secular
           rule
           or
           dominion
           .
           Yet
           we
           say
           not
           ,
           that
           all
           before
           Gregorie
           ,
           were
           sound
           ,
           nor
           all
           after
           ,
           corrupt
           :
           yet
           their
           errours
           grew
           on
           by
           little
           and
           little
           ,
           euen
           from
           those
           men
           ,
           whose
           reuerend
           names
           ,
           gaue
           warrant
           to
           
           what
           they
           held
           ;
           they
           thinking
           nothing
           ●esse
           ,
           then
           by
           those
           meanes
           to
           haue
           corrupted
           the
           Church
           .
           But
           shee
           may
           when
           it
           pleaseth
           God
           ,
           recouer
           her
           former
           soundnesse
           againe
           ;
           if
           we
           had
           but
           so
           much
           care
           of
           them
           ,
           as
           they
           seeme
           to
           haue
           of
           vs
           ;
           or
           that
           all
           sides
           peaceably
           with
           indifferencie
           ,
           would
           admit
           the
           true
           vse
           of
           a
           generall
           Councell
           .
           But
           let
           their
           errours
           be
           as
           they
           are
           ;
           we
           leaue
           them
           ,
           to
           bee
           reproued
           by
           those
           ,
           whom
           that
           businesse
           doth
           concerne
           ,
           and
           to
           bee
           iudged
           by
           the
           searcher
           of
           all
           hearts
           :
           yet
           for
           all
           that
           ,
           we
           affirme
           them
           to
           be
           parts
           of
           the
           Church
           of
           Christ
           ;
           and
           that
           those
           ,
           that
           liue
           ,
           and
           die
           in
           that
           Church
           ,
           may
           notwithstanding
           bee
           saued
           .
           Of
           those
           who
           are
           of
           a
           contrarie
           opinion
           in
           a
           good
           meaning
           ,
           I
           say
           with
           Lactantius
           ,
           
           With
           howe
           good
           a
           meaning
           these
           poore
           soules
           do
           euill
           .
           To
           conclude
           ,
           least
           you
           should
           thinke
           Maister
           Hooker
           to
           bee
           arrogant
           ,
           and
           presumptuous
           ,
           to
           make
           himselfe
           (
           as
           you
           say
           )
           the
           onely
           Rabbi
           ;
           know
           that
           hee
           hath
           saide
           nothing
           ,
           which
           that
           honourable
           Frenchman
           of
           worthie
           memorie
           hath
           not
           said
           before
           ,
           
           with
           great
           wisdome
           ,
           moderation
           ,
           and
           learning
           .
           But
           if
           you
           cannot
           bee
           resolued
           without
           a
           miracle
           ,
           as
           you
           scoffingly
           seeme
           to
           desire
           ,
           wee
           can
           but
           in
           our
           prayers
           recommend
           your
           weakenesse
           to
           the
           God
           of
           all
           power
           ,
           and
           the
           fountaine
           of
           all
           light
           .
        
      
       
         
           ARTICLE
           XII
           .
           Of
           Preaching
           .
        
         
           HOw
           hard
           it
           is
           ,
           for
           those
           who
           are
           in
           loue
           with
           themselues
           ,
           to
           car●e
           a
           well
           tempered
           indifferencie
           ,
           betwixt
           that
           ,
           which
           they
           out
           of
           ignorance
           performe
           ,
           and
           others
           ,
           out
           of
           iudgement
           auoid
           ;
           this
           Article
           alone
           may
           serue
           ,
           as
           euidence
           sufficient
           to
           perswade
           all
           .
           For
           euen
           ,
           in
           the
           matter
           ,
           of
           greatest
           vse
           vnto
           Gods
           church
           (
           the
           dispensation
           of
           
           the
           word
           of
           life
           )
           a
           vehement
           dislike
           of
           those
           things
           ,
           which
           they
           cannot
           attaine
           ,
           hath
           wrought
           too
           violēt
           an
           opposition
           ,
           for
           the
           ouerthrow
           of
           that
           course
           ,
           which
           learning
           and
           truth
           haue
           held
           not
           to
           be
           the
           weakest
           meanes
           ,
           to
           support
           the
           same
           .
           Hence
           commeth
           it
           to
           passe
           ,
           that
           whilest
           al
           grant
           the
           word
           to
           be
           powerful
           and
           effectual
           ;
           some
           thinke
           ,
           this
           is
           only
           true
           ,
           of
           the
           word
           preached
           ;
           which
           otherwise
           ,
           hath
           smal
           vertue
           ,
           except
           it
           be
           in
           sermōs
           ;
           &
           those
           sermōs
           only
           ,
           to
           haue
           this
           power
           ,
           which
           are
           of
           their
           own
           making
           .
           Causing
           the
           holy
           ghost
           ,
           whose
           strēgth
           is
           perfected
           in
           weakenes
           ,
           to
           be
           necessarily
           tied
           ,
           to
           a
           defect
           of
           al
           outward
           ornaments
           ;
           as
           though
           that
           almighty
           power
           ,
           
           vpon
           whom
           euer
           excellency
           depēds
           ,
           euē
           in
           the
           weakest
           meanes
           ,
           were
           of
           lesse
           authority
           ,
           or
           lesse
           power
           ,
           whē
           the
           meanes
           which
           he
           vseth
           ,
           were
           more
           excellent
           :
           thus
           depriuing
           the
           church
           of
           variety
           of
           guifts
           ,
           who
           out
           of
           obedience
           and
           humility
           ,
           hath
           learned
           how
           to
           profit
           by
           all
           .
           But
           ,
           as
           to
           tie
           the
           power
           of
           conuerting
           sinners
           ,
           to
           that
           which
           is
           eloquently
           strong
           in
           humaine
           wisdome
           ,
           were
           a
           thing
           not
           safe
           ,
           &
           iniurious
           to
           the
           church
           ;
           so
           to
           bee
           too
           earnest
           ,
           against
           al
           outward
           ornaments
           ,
           through
           an
           affectation
           of
           pure
           simplicity
           ,
           is
           an
           error
           no
           lesse
           dangerous
           then
           the
           former
           was
           .
           For
           seeing
           those
           that
           teach
           are
           not
           all
           ,
           either
           capeable
           ,
           or
           furnisht
           ,
           with
           the
           same
           guifts
           ,
           and
           that
           continually
           ,
           there
           is
           no
           lesse
           variety
           in
           those
           that
           heare
           ;
           it
           is
           the
           wisdome
           ,
           and
           discretion
           of
           the
           church
           ,
           for
           a
           better
           attainmēt
           of
           a
           more
           perfect
           estate
           ,
           to
           learne
           with
           thankfulnes
           and
           reuerence
           how
           to
           profit
           by
           all
           .
           For
           as
           it
           is
           impossible
           ,
           that
           anie
           one
           forme
           of
           teaching
           should
           please
           or
           perswade
           all
           men
           ,
           
           (
           a
           prerogatiue
           which
           was
           not
           graunted
           to
           the
           first
           and
           best
           sermons
           )
           whose
           excellencie
           was
           that
           they
           conuerted
           many
           ,
           but
           not
           all
           ;
           so
           the
           rest
           ,
           who
           yet
           are
           not
           ,
           but
           must
           be
           conuerted
           ,
           are
           to
           expect
           (
           though
           not
           with
           curiosity
           to
           affect
           )
           a
           variety
           for
           the
           manner
           ,
           euen
           of
           that
           which
           in
           substance
           and
           end
           ,
           is
           but
           meerely
           one
           .
           For
           the
           mysticall
           body
           ,
           as
           it
           is
           ful
           of
           variety
           and
           diuersity
           in
           his
           parts
           ,
           yet
           in
           it selfe
           but
           one
           ;
           so
           the
           working
           is
           manifold
           ,
           &
           different
           ,
           though
           the
           beginning
           
           and
           the
           end
           ,
           Gods
           power
           ,
           and
           his
           glory
           be
           in
           truth
           ,
           to
           ,
           and
           for
           all
           men
           ,
           but
           one
           .
           For
           sometimes
           the
           word
           ,
           by
           being
           read
           proposeth
           ,
           and
           preacheth
           it selfe
           to
           the
           hearer
           ;
           sometimes
           they
           deliuer
           it
           ,
           whom
           priuately
           zeale
           and
           piety
           moueth
           to
           be
           instructors
           of
           others
           ,
           by
           conference
           ;
           sometimes
           ,
           of
           them
           it
           is
           taught
           ,
           whom
           the
           church
           hath
           called
           to
           the
           publick
           ,
           either
           reading
           thereof
           ,
           or
           interpreting
           ;
           &
           by
           them
           after
           a
           most
           diuers
           manner
           ;
           but
           all
           tending
           to
           one
           ende
           ,
           for
           which
           God
           hath
           made
           his
           visible
           church
           to
           be
           that
           congregation
           of
           faithfull
           people
           ,
           wherein
           the
           pure
           word
           of
           God
           is
           preached
           :
           so
           that
           in
           this
           respect
           we
           refuse
           not
           ,
           to
           make
           the
           preaching
           of
           the
           word
           (
           taking
           the
           word
           preaching
           for
           all
           manner
           of
           teaching
           )
           to
           be
           an
           essentiall
           note
           ,
           of
           the
           church
           .
           For
           doubtles
           in
           that
           parable
           of
           the
           sower
           ,
           
           by
           you
           alledged
           ,
           we
           mislike
           not
           much
           the
           interpretation
           of
           that
           Reuerend
           Bishop
           which
           you
           bring
           forth
           ,
           as
           opposite
           to
           Maister
           Hooker
           ;
           saying
           ,
           God
           is
           the
           husbandman
           ,
           
           the
           Preachers
           of
           the
           word
           are
           the
           seed
           sowers
           ,
           the
           seede
           is
           the
           word
           of
           God
           ,
           the
           ground
           is
           the
           harts
           of
           men
           ;
           and
           yet
           Saint
           Austin
           ,
           differeth
           a
           little
           from
           this
           exposition
           ,
           where
           he
           saith
           ,
           the
           sower
           is
           God
           ,
           and
           I
           ,
           because
           he
           soweth
           ,
           
           what
           am
           I
           but
           the
           seedmans
           basket
           ?
           Which
           euen
           the
           meanest
           Christian
           no
           doubt
           is
           ,
           though
           neuer
           called
           to
           the
           office
           of
           preaching
           ,
           if
           he
           can
           by
           priuate
           conference
           ,
           exhort
           and
           instruct
           out
           of
           holy
           Scripture
           :
           which
           as
           it
           is
           an
           acte
           of
           lesse
           honor
           ,
           and
           profit
           ,
           then
           the
           preaching
           of
           those
           ,
           that
           are
           worthily
           called
           to
           that
           office
           ;
           so
           euen
           ,
           in
           their
           sermons
           that
           are
           called
           ,
           there
           is
           no
           man
           but
           must
           acknowledge
           ,
           a
           manifold
           ,
           and
           apparant
           difference
           .
           For
           seeing
           speech
           (
           as
           Maister
           Hooker
           saith
           )
           (
           which
           you
           mislike
           )
           is
           the
           very
           image
           ,
           whereby
           the
           mind
           ,
           and
           soule
           of
           the
           speaker
           ,
           conueyeth
           itselfe
           into
           the
           bosome
           of
           him
           that
           heareth
           ;
           we
           cannot
           chuse
           ,
           but
           see
           great
           reason
           ,
           wherfore
           the
           word
           ,
           that
           proceedeth
           from
           God
           (
           who
           is
           in
           him selfe
           very
           truth
           and
           life
           )
           should
           be
           (
           as
           the
           Apostle
           to
           the
           Hebrues
           noteth
           )
           liuely
           ,
           
           and
           mighty
           in
           operation
           ,
           sharper
           then
           any
           two
           edged
           sword
           .
           Now
           ,
           to
           make
           our
           sermons
           
           that
           strong
           ,
           &
           forcible
           word
           ,
           is
           to
           impart
           the
           most
           peculiar
           glory
           of
           the
           word
           of
           God
           ,
           vnto
           that
           which
           is
           not
           his
           word
           .
           For
           touching
           our
           sermons
           ,
           that
           which
           giueth
           them
           their
           very
           being
           ,
           is
           the
           will
           of
           man
           ;
           and
           therefore
           ,
           they
           oftentimes
           ,
           accordingly
           tast
           too
           much
           of
           that
           ouer-corrupt
           fountaine
           ,
           from
           which
           they
           come
           .
           For
           euen
           the
           best
           of
           our
           Sermons
           ,
           (
           and
           in
           Sermons
           there
           is
           an
           infinite
           difference
           )
           howsoeuer
           they
           oftentimes
           ,
           haue
           a
           singular
           blessing
           ,
           and
           that
           the
           scripture
           ,
           the
           pure
           word
           of
           God
           ,
           is
           the
           text
           and
           the
           ground
           of
           the
           speech
           ;
           yet
           the
           rest
           of
           the
           discourse
           ,
           which
           is
           sometimes
           two
           ,
           or
           three
           houres
           long
           ,
           (
           a
           time
           too
           long
           for
           most
           preachers
           to
           speake
           pertinently
           )
           is
           but
           the
           paraphrasticall
           inlarging
           of
           the
           same
           text
           ,
           together
           with
           those
           fit
           exhortations
           and
           applications
           ,
           which
           the
           learning
           of
           the
           preacher
           ,
           is
           able
           to
           furnish
           himselfe
           withall
           ,
           and
           his
           discretion
           shall
           thinke
           fit
           for
           that
           auditory
           to
           which
           he
           speaketh
           .
           And
           therfore
           ,
           as
           to
           equalize
           euery
           declamation
           ,
           or
           oration
           in
           schooles
           ,
           to
           them
           ,
           is
           to
           wrong
           sermons
           ;
           so
           to
           make
           ,
           euen
           the
           best
           sermons
           ,
           equall
           to
           the
           scripture
           ,
           must
           be
           in
           apparant
           reason
           a
           great
           wrong
           ,
           to
           that
           which
           is
           immediately
           Gods
           own
           word
           ;
           wherunto
           ,
           though
           the
           best
           preach
           agreeably
           ,
           yet
           the
           sermons
           of
           none
           ,
           since
           the
           Apostles
           time
           ,
           are
           or
           ought
           to
           be
           esteemed
           of
           equall
           authority
           with
           the
           holy
           scripture
           :
           and
           yet
           ,
           we
           are
           not
           afraide
           ,
           to
           ascribe
           vnto
           them
           ,
           that
           blessing
           from
           aboue
           ,
           to
           conuert
           ,
           reforme
           ,
           and
           strengthen
           ,
           which
           no
           eloquence
           ,
           Wisedome
           ,
           Learning
           ,
           Policie
           ,
           and
           Power
           of
           the
           world
           ,
           is
           able
           to
           match
           .
           Neither
           is
           there
           contrariety
           in
           this
           ,
           that
           we
           that
           are
           the
           Preachers
           are
           sent
           as
           the
           Apostles
           were
           ,
           in
           respect
           of
           our
           calling
           from
           God
           ;
           and
           yet
           ,
           that
           the
           learning
           ,
           and
           wit
           of
           man
           ,
           giueth
           the
           very
           beeing
           vnto
           that
           wee
           teach
           .
           Vnlesse
           (
           which
           some
           ouerboldly
           doe
           )
           you
           thinke
           it
           vnlawfull
           to
           vse
           either
           learning
           or
           wit
           ,
           in
           making
           of
           sermons
           :
           As
           though
           all
           other
           helpes
           ,
           purchased
           with
           great
           cost
           ,
           and
           infinite
           labour
           ,
           together
           with
           a
           naturall
           ability
           ,
           all
           perfected
           in
           those
           excellent
           fountaines
           of
           all
           learning
           ,
           the
           Vniuersities
           ,
           were
           to
           be
           reiected
           ,
           as
           wholy
           
           vnprofitable
           in
           this
           busines
           .
           Neither
           doth
           Master
           Hooker
           ,
           or
           any
           other
           of
           iudgement
           say
           (
           which
           you
           seeme
           to
           infer
           )
           that
           a
           man
           by
           natural
           witte
           ,
           without
           a
           supernaturall
           light
           ,
           from
           the
           scripture
           ,
           is
           able
           to
           vtter
           those
           mysteries
           as
           he
           ought
           ;
           which
           doubtlesse
           being
           a
           great
           fault
           ,
           is
           rather
           the
           error
           of
           those
           who
           preach
           most
           ,
           and
           yet
           vse
           least
           helps
           of
           learning
           or
           wit
           ,
           for
           that
           they
           vtter
           .
           Wherein
           it
           must
           needs
           seeme
           strange
           ,
           that
           they
           euer
           vnderstanding
           by
           the
           word
           ,
           the
           worde
           preached
           ;
           whereunto
           they
           ascribe
           vitall
           operation
           ;
           yet
           they
           performe
           this
           with
           such
           negligence
           ,
           that
           they
           come
           rashly
           ,
           vnfurnished
           ,
           to
           so
           great
           a
           businesse
           ;
           and
           scarce
           attentiuely
           weigh
           the
           dangerous
           sequell
           ,
           of
           this
           construction
           .
           Doubtlesse
           ,
           our
           sermons
           ,
           euen
           the
           best
           ,
           either
           for
           sound
           knowledge
           ,
           or
           pure
           zeale
           ,
           are
           not
           Gods
           word
           in
           the
           same
           manner
           that
           the
           sermōs
           of
           the
           Prophets
           were
           ;
           no
           ,
           they
           are
           but
           ambiguously
           tearmed
           his
           word
           ,
           because
           his
           word
           ,
           is
           commonly
           the
           subiect
           ,
           wherof
           they
           treate
           ,
           and
           must
           be
           the
           rule
           whereby
           they
           are
           framed
           .
           Yet
           sermons
           haue
           sundrie
           ,
           peculiar
           ,
           and
           proper
           vertues
           ,
           such
           as
           no
           other
           way
           of
           teaching
           besides
           hath
           :
           aptnesse
           to
           follow
           particular
           occasions
           presently
           growing
           ;
           to
           put
           life
           into
           words
           ,
           by
           countenance
           ,
           voice
           and
           gesture
           ;
           to
           preuaile
           mightily
           in
           the
           sodaine
           affections
           of
           men
           ;
           these
           and
           such
           like
           ,
           are
           those
           excellent
           prerogatiues
           ,
           which
           some
           few
           may
           challēg
           ,
           who
           worthily
           deserue
           the
           name
           to
           be
           called
           preachers
           .
           We
           reiect
           not
           (
           as
           of
           no
           vse
           at
           all
           in
           the
           Church
           )
           euen
           the
           vertuous
           labours
           of
           meaner
           men
           ,
           who
           come
           far
           short
           of
           the
           perfection
           of
           these
           few
           ;
           but
           earnestly
           wish
           the
           gouernours
           of
           our
           Church
           ,
           for
           fitte
           imployment
           and
           maintenance
           ,
           to
           respect
           both
           :
           And
           they
           laying
           aside
           all
           comparisons
           ,
           equally
           to
           labour
           to
           further
           that
           worke
           ,
           which
           by
           a
           blessing
           from
           aboue
           ,
           knoweth
           how
           to
           profit
           by
           the
           labours
           of
           all
           .
           
           It
           seemeth
           by
           that
           which
           you
           allege
           ,
           that
           only
           such
           sermons
           ,
           haue
           their
           beeing
           ,
           from
           the
           wit
           of
           man
           ,
           which
           curiously
           bring
           into
           the
           pulpit
           ,
           
             Poets
             ;
             Philosophers
             ;
             Rhetoricians
             ;
             Phisitions
             ;
             Schoolemen
             ,
          
           and
           other
           humaine
           learning
           ;
           which
           the
           reuerend
           Fathers
           ,
           say
           you
           ,
           and
           
           more
           staid
           diuines
           ,
           are
           war●e
           to
           auoid
           .
           In
           this
           speech
           of
           yours
           ,
           in
           my
           opinion
           ,
           there
           are
           two
           faults
           .
           The
           first
           ,
           a
           particular
           vniust
           censure
           ,
           of
           the
           Fathers
           ,
           whether
           you
           meane
           ,
           the
           holy
           Fathers
           of
           the
           Church
           ,
           as
           Saint
           Austine
           ,
           Saint
           Ambrose
           ,
           Saint
           Gregorie
           ,
           Saint
           Bernard
           ,
           and
           the
           rest
           ;
           or
           those
           reuerend
           Fathers
           which
           doe
           liue
           at
           this
           day
           ;
           all
           which
           ,
           whilest
           you
           seeke
           to
           commend
           ,
           directly
           you
           dispraise
           ;
           accounting
           them
           ,
           to
           auoid
           all
           humane
           learning
           ,
           and
           that
           their
           sermons
           ,
           haue
           not
           their
           being
           from
           the
           wit
           of
           man
           :
           which
           doubtlesse
           is
           false
           ,
           seeing
           they
           excell
           by
           infinite
           degrees
           ,
           the
           sermons
           of
           manie
           others
           which
           are
           framed
           ,
           by
           neither
           .
           The
           second
           fault
           ,
           is
           a
           generall
           taxation
           of
           all
           those
           ,
           who
           anie
           way
           furnish
           their
           sermons
           with
           humane
           learning
           .
           You
           may
           peraduenture
           be
           able
           ,
           to
           giue
           good
           direction
           in
           other
           points
           ,
           but
           surely
           in
           framing
           of
           a
           Preacher
           ,
           or
           making
           of
           a
           sermon
           ,
           you
           are
           much
           deceiued
           :
           for
           I
           can
           neuer
           perswade
           my selfe
           ,
           that
           the
           exactest
           industrie
           that
           man
           can
           vse
           ,
           is
           vnlawfull
           or
           vnnecessarie
           in
           this
           worke
           ;
           for
           sometimes
           ,
           we
           are
           to
           deale
           with
           those
           ,
           whose
           opinions
           are
           not
           easily
           confuted
           without
           humane
           learning
           ;
           nor
           their
           attention
           gained
           without
           wit
           ;
           nor
           their
           affections
           perswaded
           without
           eloquence
           ;
           where
           to
           come
           vnfurnisht
           ,
           and
           leaue
           the
           workings
           without
           meanes
           ,
           to
           him
           who
           giueth
           a
           power
           ,
           and
           a
           blessing
           to
           the
           meanes
           we
           vse
           ,
           is
           all
           one
           to
           appoint
           him
           what
           meanes
           are
           fittest
           ,
           or
           to
           inioyne
           him
           to
           worke
           without
           meanes
           at
           all
           :
           which
           ,
           though
           that
           Almightie
           power
           can
           do
           ,
           yet
           then
           to
           refuse
           thē
           ,
           when
           they
           are
           prouided
           ,
           or
           not
           to
           furnish
           vs
           ,
           with
           as
           much
           as
           we
           can
           of
           the
           best
           that
           he
           hath
           prouided
           ,
           it
           argueth
           our
           vnthankfulnesse
           ,
           and
           our
           want
           of
           choise
           .
           This
           made
           (
           when
           
             Celsus
             ,
             Iulian
          
           ,
           and
           Porphyry
           ,
           had
           written
           against
           vs
           )
           the
           holy
           Fathers
           to
           confute
           them
           ,
           with
           all
           varietie
           of
           humane
           learning
           ;
           that
           thus
           the
           enemies
           of
           that
           truth
           ,
           which
           we
           teach
           ,
           may
           say
           with
           Iulian
           ,
           We
           are
           strooke
           through
           with
           our
           owne
           weapons
           .
           
           This
           was
           the
           happines
           of
           Epiphanius
           (
           whi●●
           I
           wish
           were
           common
           to
           all
           preachers
           )
           that
           his
           writings
           were
           read
           of
           the
           learned
           for
           the
           
           matter
           ,
           of
           the
           simple
           for
           the
           words
           .
           Thus
           we
           should
           not
           doubt
           but
           to
           win
           an
           attention
           from
           all
           ;
           nay
           euen
           for
           the
           true
           discharging
           of
           this
           businesse
           ,
           there
           is
           a
           necessarie
           vse
           of
           Grammar
           ,
           to
           teach
           the
           originall
           &
           proprietie
           of
           words
           ;
           of
           Logicke
           ,
           to
           discerne
           ambiguities
           ;
           of
           Rhetoricke
           ,
           for
           ornament
           (
           a
           good
           tale
           being
           much
           better
           ,
           when
           it
           is
           well
           told
           ;
           )
           of
           Philosophie
           ,
           for
           the
           vnfolding
           the
           true
           nature
           of
           causes
           ;
           the
           ignorance
           whereof
           ,
           hath
           brought
           much
           error
           in
           expounding
           the
           holy
           Scriptures
           ;
           of
           Historie
           ,
           for
           the
           computation
           of
           times
           ;
           in
           one
           word
           ,
           of
           all
           humane
           learning
           ,
           which
           like
           the
           spoiles
           of
           Egypt
           ,
           we
           haue
           recouered
           from
           the
           vniust
           owners
           ;
           accounting
           it
           no
           more
           disgrace
           to
           be
           accused
           of
           eloquence
           ,
           wit
           ,
           or
           humane
           learning
           ,
           then
           S.
           Austin
           did
           ,
           by
           Petilian
           ,
           to
           be
           termed
           Tertullus
           the
           Orator
           .
           There
           be
           that
           account
           Inciuilitie
           of
           maners
           ,
           and
           Rusticitie
           of
           speech
           ,
           
           as
           Saint
           Hierome
           speaketh
           ,
           true
           holinesse
           .
           But
           it
           is
           not
           fit
           ,
           that
           those
           that
           are
           toothlesse
           should
           enuie
           the
           teeth
           of
           others
           ;
           or
           those
           that
           are
           Moules
           ,
           repine
           that
           others
           see
           (
           as
           the
           same
           Father
           admonisheth
           Calphurnius
           .
           )
           
           It
           hath
           beene
           a
           trouble
           ,
           of
           some
           of
           our
           best
           and
           most
           excellent
           preachers
           ,
           that
           they
           haue
           beene
           inforced
           ,
           after
           their
           wearisome
           ●oiling
           ,
           and
           vnregarded
           paines
           ,
           to
           giue
           a
           reason
           ,
           and
           make
           a
           defence
           (
           as
           though
           they
           had
           committed
           a
           fault
           )
           for
           the
           vse
           of
           that
           ,
           for
           which
           in
           true
           estimation
           ,
           they
           ought
           to
           haue
           reaped
           much
           praise
           .
           And
           therfore
           saith
           one
           (
           whom
           I
           dare
           oppose
           ,
           for
           eloquence
           and
           iudgement
           ,
           
           against
           the
           best
           in
           that
           great
           city
           of
           the
           contrarie
           faction
           )
           I
           am
           not
           of
           opinion
           with
           those
           men
           ,
           who
           thinke
           that
           all
           secular
           ,
           
           and
           prophane
           learning
           should
           be
           abandoned
           from
           the
           lips
           of
           the
           preacher
           ,
           and
           that
           whether
           hee
           teach
           ,
           or
           exhort
           ,
           he
           is
           of
           necessitie
           to
           tie
           himselfe
           ,
           to
           the
           sentence
           and
           phrase
           of
           only
           Scripture
           .
           Good
           is
           good
           ,
           wheresoever
           I
           find
           it
           :
           vpon
           a
           withered
           and
           fruitlesse
           stalke
           ,
           
           saith
           S.
           Austin
           ,
           a
           grape
           sometimes
           may
           hang
           ;
           shall
           I
           refuse
           the
           grape
           because
           the
           stalk
           is
           fruitlesse
           and
           withered
           ?
           There
           is
           not
           any
           knowledg
           of
           learning
           to
           be
           despised
           ,
           seeing
           that
           all
           science
           whatsoeuer
           ,
           is
           in
           the
           nature
           &
           kind
           
           of
           good
           things
           ;
           rather
           those
           that
           despise
           it
           ,
           we
           must
           repute
           rude
           ,
           &
           vnprofitable
           altogether
           ,
           who
           would
           bee
           glad
           that
           all
           men
           were
           ignorant
           ,
           that
           their
           owne
           ignorance
           lying
           in
           the
           common
           heape
           ,
           
           might
           not
           be
           espied
           .
           And
           S.
           Austin
           in
           in
           another
           place
           ,
           saith
           ,
           Eloquence
           is
           not
           euill
           ,
           but
           a
           sophisticall
           malignant
           profession
           ,
           proposing
           to
           it selfe
           ,
           not
           as
           it
           meaneth
           ,
           but
           either
           of
           contention
           ,
           or
           for
           commodity
           sake
           ,
           to
           speake
           for
           all
           things
           ,
           &
           against
           all
           things
           .
           What
           were
           more
           profitable
           ,
           then
           the
           eloquence
           of
           
             Donatus
             ,
             Parmenian
          
           ,
           &
           others
           of
           your
           sect
           ,
           if
           it
           ran
           with
           as
           free
           a
           streame
           ,
           for
           the
           peace
           ,
           vnity
           ,
           truth
           ,
           and
           loue
           of
           Christ
           ,
           as
           it
           floweth
           against
           it
           ?
           for
           els
           it
           is
           a
           venimous
           eloquence
           ,
           
           as
           Saint
           Cyprian
           wrote
           of
           the
           eloquence
           of
           Nouatus
           ;
           I
           know
           there
           is
           much
           amisse
           ,
           both
           in
           matter
           ,
           and
           in
           the
           vse
           of
           prophane
           learning
           ;
           but
           this
           we
           are
           sure
           ,
           if
           we
           bring
           it
           to
           the
           Scripture
           ,
           if
           it
           bee
           faultie
           ,
           it
           is
           condemned
           ;
           if
           wholsome
           ,
           it
           is
           there
           confirmed
           .
           And
           I
           see
           no
           reason
           ,
           that
           any
           man
           should
           be
           bold
           ,
           to
           offer
           his
           owne
           inuentions
           ,
           and
           conceits
           to
           the
           world
           ,
           when
           hee
           findeth
           such
           ,
           in
           the
           Fathers
           ,
           and
           others
           ,
           as
           cannot
           be
           amended
           .
           I
           am
           sorie
           that
           the
           learned
           of
           any
           sort
           (
           as
           my
           Author
           saith
           )
           that
           hath
           but
           born
           a
           book
           ,
           should
           dispraise
           learning
           ;
           she
           hath
           enemies
           enough
           abroad
           ,
           though
           she
           bee
           iustified
           by
           her
           children
           .
           It
           is
           fitter
           that
           wisedome
           ,
           bee
           beaten
           by
           fooles
           ,
           then
           by
           those
           who
           ought
           to
           be
           esteemed
           wise
           ;
           aboue
           all
           other
           places
           ,
           a
           blow
           giuen
           in
           the
           pulpit
           against
           learning
           (
           a
           fault
           too
           common
           )
           leaueth
           a
           scarre
           in
           the
           face
           of
           knowledge
           ,
           which
           cannot
           easily
           be
           cured
           .
           It
           calleth
           in
           question
           ,
           the
           reaching
           of
           others
           ,
           as
           if
           they
           fed
           the
           people
           with
           acorns
           &
           husks
           ,
           not
           bread
           ;
           or
           because
           they
           gather
           the
           truth
           out
           of
           humane
           Authours
           ,
           they
           contemned
           the
           authority
           of
           the
           holy
           Scriptures
           .
           Doubtlesse
           ,
           it
           is
           somtime
           vanity
           in
           those
           that
           preach
           ,
           &
           itching
           in
           those
           that
           heare
           ,
           &
           a
           thing
           not
           tolerable
           ,
           or
           allowable
           in
           either
           ;
           but
           where
           it
           is
           otherwise
           ,
           let
           not
           a
           ras●
           conclusion
           without
           proofe
           (
           as
           though
           it
           were
           young
           mens
           faults
           )
           bee
           admitted
           against
           good
           learning
           .
           If
           Asclepiodorus
           will
           draw
           with
           a
           cole
           ,
           or
           chauke
           alone
           ,
           I
           iudge
           him
           not
           ;
           if
           others
           ,
           wil
           paint
           with
           colours
           ,
           
           neither
           let
           them
           be
           iudged
           :
           for
           those
           ,
           that
           are
           wise
           ,
           and
           humble
           in
           the
           Church
           ,
           know
           how
           with
           discretion
           to
           make
           vse
           of
           all
           ;
           and
           yet
           ,
           not
           all
           of
           the
           like
           authoritie
           .
           For
           doctrines
           deriued
           ,
           exhortations
           deducted
           ,
           interpretations
           agreeable
           ,
           are
           not
           the
           verie
           word
           of
           God
           ,
           but
           that
           onely
           ,
           which
           is
           in
           the
           originall
           text
           ,
           or
           truly
           translated
           ;
           and
           yet
           we
           call
           those
           sermons
           ,
           though
           improperly
           ,
           the
           word
           of
           God.
           To
           conclude
           this
           point
           ,
           as
           our
           Church
           hath
           manie
           excellent
           Preachers
           ,
           which
           we
           wish
           by
           good
           incouragement
           may
           increase
           ;
           so
           it
           is
           too
           presumptuous
           a
           labour
           for
           any
           ,
           to
           prescribe
           one
           forme
           necessarie
           to
           all
           .
           But
           I
           could
           wish
           that
           all
           were
           like
           him
           whom
           you
           accuse
           ,
           or
           like
           one
           
             Marianus
             Genazanensis
          
           ,
           
           whom
           
             Angelus
             Politianus
          
           doth
           excellently
           describe
           ,
           in
           my
           opinion
           an
           excellent
           patterne
           of
           a
           reuerend
           Diuine
           .
        
      
       
         
           ARTICLE
           XIII
           .
           Of
           the
           Ministers
           office
           .
        
         
           IN
           the
           actions
           of
           this
           life
           ,
           whether
           spirituall
           or
           temporal
           ,
           God
           and
           man
           giue
           their
           approbation
           in
           a
           diuers
           maner
           ;
           the
           one
           looketh
           onely
           at
           the
           thing
           done
           ,
           the
           other
           at
           the
           mind
           &
           disposition
           of
           the
           doer
           .
           And
           therefore
           ,
           the
           same
           things
           from
           diuers
           parties
           ,
           are
           not
           of
           the
           same
           ,
           nor
           of
           like
           value
           :
           nay
           ,
           that
           which
           is
           from
           sinceritie
           ,
           a
           worship
           ;
           is
           from
           hypocrisie
           ,
           a
           sin
           :
           and
           the
           defects
           ,
           which
           outwardly
           the
           maner
           of
           doing
           disproueth
           ,
           the
           sinceritie
           oftentimes
           in
           the
           mind
           of
           the
           doer
           ,
           acquiteth
           .
           In
           the
           eye
           of
           man
           ,
           it
           is
           sometimes
           a
           fault
           which
           is
           no
           sin
           ;
           &
           in
           the
           eye
           of
           God
           ,
           a
           sin
           ,
           which
           in
           the
           eye
           of
           man
           ,
           was
           no
           fault
           .
           So
           that
           according
           to
           lawes
           ,
           which
           principally
           respect
           the
           heart
           of
           man
           ,
           works
           of
           religion
           being
           not
           religiously
           performed
           ,
           cānot
           morally
           be
           perfect
           .
           Baptisme
           as
           an
           Ecclesiasticall
           work
           ,
           is
           for
           the
           maner
           of
           performāce
           ordered
           by
           diuers
           ecclesiastical
           lawes
           ,
           prouiding
           ,
           that
           as
           the
           sacrament
           it self
           ,
           is
           a
           gift
           of
           no
           mean
           worth
           ;
           so
           the
           ministerie
           thereof
           might
           in
           all
           circumstances
           ,
           appeare
           to
           bee
           a
           function
           of
           no
           small
           regarde
           .
           The
           ministerie
           
           of
           the
           things
           diuine
           ,
           is
           a
           function
           ,
           which
           as
           God
           did
           himselfe
           institute
           ;
           so
           neither
           may
           men
           vndertake
           the
           same
           ,
           but
           by
           authority
           and
           power
           giuen
           them
           in
           lawfull
           manner
           .
           That
           God
           which
           is
           no
           way
           deficient
           or
           wanting
           vnto
           man
           in
           necessaries
           ,
           and
           hath
           therfore
           giuen
           vs
           the
           light
           of
           his
           heauenly
           truth
           ,
           because
           without
           that
           inestimable
           benefit
           ,
           we
           must
           needes
           haue
           wandred
           in
           darknesse
           ,
           to
           our
           endles
           perdition
           ;
           and
           who
           hath
           in
           the
           like
           aboundance
           of
           mercies
           ,
           ordeined
           certaine
           to
           attend
           vpon
           the
           due
           execution
           ,
           of
           requisite
           parts
           ,
           and
           offices
           ,
           therein
           prescribed
           ,
           for
           the
           good
           of
           the
           whole
           world
           ;
           which
           men
           therunto
           assigned
           ,
           doe
           hold
           their
           authority
           from
           him
           ,
           whether
           they
           be
           such
           as
           himselfe
           immediately
           ,
           or
           else
           the
           Church
           in
           his
           name
           inuesteth
           ;
           it
           being
           neither
           possible
           ,
           for
           all
           ,
           nor
           for
           euery
           man
           ,
           without
           distinction
           conuenient
           ,
           to
           take
           vpon
           him
           a
           charge
           of
           so
           great
           importance
           :
           and
           therfore
           very
           fitly
           ,
           the
           Church
           of
           England
           affirmeth
           ,
           that
           it
           is
           not
           lawfull
           for
           any
           one
           ,
           
           to
           take
           to
           himselfe
           the
           office
           of
           preaching
           publikely
           ,
           or
           administring
           the
           Sacraments
           ,
           in
           the
           Church
           ,
           except
           he
           be
           first
           lawfully
           called
           to
           doe
           th●se
           things
           :
           For
           God
           who
           hath
           reserued
           ,
           euen
           from
           the
           first
           beginning
           of
           the
           world
           ,
           vntill
           the
           end
           therof
           ,
           a
           Church
           vnto
           himselfe
           ,
           vpon
           earth
           ;
           against
           which
           ,
           the
           gates
           of
           hell
           ,
           shall
           not
           preuaile
           ;
           hath
           likewise
           appointed
           ,
           a
           perpetuall
           ministery
           for
           the
           seruice
           therein
           ;
           which
           though
           for
           outward
           calling
           hath
           not
           bin
           euer
           the
           same
           ,
           yet
           continually
           it
           was
           limited
           ,
           in
           those
           bounds
           ,
           as
           a
           thing
           most
           vnmeet
           ,
           and
           vnlawfull
           ,
           for
           any
           man
           to
           vndertake
           ,
           that
           was
           not
           called
           .
           For
           as
           it
           is
           Gods
           infinite
           mercie
           ,
           when
           he
           could
           either
           saue
           vs
           without
           the
           ministry
           of
           any
           ,
           or
           by
           the
           ministry
           of
           Angels
           ;
           yet
           then
           to
           honor
           man
           ,
           with
           this
           dignity
           to
           make
           him
           a
           coadiutor
           ,
           dispenser
           ,
           and
           cohelper
           in
           so
           great
           a
           worke
           ;
           so
           it
           is
           his
           wisdome
           to
           appoint
           both
           for
           the
           auoiding
           of
           confusion
           ,
           and
           vnfitnesse
           ,
           such
           persons
           as
           are
           truly
           allotted
           to
           so
           honorable
           an
           office
           ;
           which
           neither
           before
           ,
           vnder
           ,
           or
           after
           the
           law
           ,
           was
           euer
           lawfull
           ,
           without
           any
           calling
           to
           vndertake
           .
           The
           enemies
           to
           this
           religious
           
           order
           of
           the
           Church
           ,
           haue
           bin
           certaine
           louers
           of
           confusion
           ,
           which
           vnder
           pretence
           of
           the
           calling
           of
           the
           spirit
           ,
           haue
           ouerboldly
           intruded
           themselues
           ,
           into
           those
           holy
           functions
           ;
           for
           which
           lawfully
           they
           had
           neuer
           warrant
           .
           Such
           were
           the
           
             Enthusiasts
             ,
             Anabaptists
             ,
             Schwenkfeldians
          
           ,
           who
           being
           enemies
           to
           all
           order
           ,
           vnder
           pretence
           of
           a
           calling
           from
           the
           Holy-ghost
           ,
           which
           others
           wanted
           ,
           haue
           made
           a
           passage
           contrary
           to
           that
           restraint
           of
           the
           Apostle
           ,
           
           (
           Let
           no
           man
           take
           vpon
           him
           that
           honor
           to
           himselfe
           ,
           but
           he
           that
           is
           called
           of
           God
           )
           without
           expectation
           of
           lawfull
           warrant
           ,
           to
           those
           duties
           ,
           that
           in
           the
           Church
           are
           greatest
           :
           for
           in
           the
           time
           before
           the
           law
           ,
           it
           was
           not
           permitted
           to
           take
           the
           office
           of
           priesthood
           ,
           vnlesse
           he
           either
           were
           or
           had
           the
           prerogatiue
           of
           the
           eldest
           brother
           .
           This
           was
           for
           the
           sinne
           of
           Ruben
           deriued
           to
           the
           tribe
           of
           Louie
           ;
           first
           for
           their
           zeale
           ,
           in
           that
           great
           idolatry
           ;
           and
           was
           after
           confirmed
           vnto
           him
           ,
           in
           the
           sedition
           of
           Corah
           :
           and
           yet
           not
           to
           all
           of
           that
           family
           ,
           either
           to
           serue
           in
           that
           tabernacle
           ,
           
           or
           to
           teach
           throughout
           all
           Israel
           .
           Neither
           were
           all
           ages
           equally
           fit
           vnto
           this
           calling
           ;
           it
           being
           neither
           lawfull
           before
           fiue
           and
           twenty
           ,
           nor
           after
           fifty
           to
           be
           admitted
           to
           it
           :
           As
           also
           those
           ,
           that
           were
           admitted
           ,
           had
           a
           speciall
           consecration
           ,
           for
           a
           personall
           difference
           ,
           from
           the
           rest
           of
           that
           family
           ,
           
           to
           let
           them
           vnderstand
           ,
           that
           although
           they
           ,
           and
           only
           they
           of
           that
           tribe
           ,
           were
           to
           be
           imployed
           in
           those
           functions
           ,
           yet
           it
           was
           not
           lawfull
           to
           vndertake
           it
           ,
           without
           a
           calling
           :
           this
           afterward
           ,
           whē
           better
           notes
           of
           eminencie
           gaue
           that
           allowance
           which
           before
           birth
           did
           ,
           was
           with
           greater
           reuerence
           to
           be
           expected
           ,
           and
           to
           be
           obserued
           with
           a
           greater
           care
           ,
           by
           those
           whom
           the
           Church
           had
           inuested
           ,
           with
           authority
           to
           call
           vnto
           that
           charge
           .
           To
           these
           persons
           ,
           because
           God
           imparted
           power
           ouer
           his
           mysticall
           bodie
           ,
           which
           is
           the
           society
           of
           soules
           ,
           and
           ouer
           that
           naturall
           ,
           which
           is
           himselfe
           ,
           for
           the
           knitting
           of
           both
           in
           one
           (
           a
           worke
           which
           antiquity
           doth
           call
           the
           making
           of
           Christs
           body
           )
           the
           same
           power
           is
           in
           such
           ,
           not
           amisse
           both
           tearmed
           a
           kind
           of
           marke
           ,
           or
           Character
           ,
           and
           acknowledged
           to
           be
           indeleble
           .
           For
           ministeriall
           power
           ,
           is
           a
           marke
           
           of
           separation
           ,
           because
           it
           seuereth
           them
           that
           haue
           it
           from
           other
           men
           ,
           and
           maketh
           them
           a
           speciall
           order
           ,
           consecrated
           vnto
           the
           seruice
           of
           the
           most
           high
           ,
           in
           things
           wherewith
           others
           may
           not
           meddle
           .
           Their
           difference
           therfore
           from
           other
           men
           is
           ,
           in
           that
           they
           are
           a
           distinct
           order
           :
           and
           I
           call
           it
           indeleble
           ,
           
           because
           they
           which
           haue
           once
           receiued
           this
           power
           ,
           as
           Maister
           Hooker
           saith
           ,
           may
           not
           thinke
           to
           put
           it
           off
           and
           on
           like
           a
           cloake
           ,
           as
           the
           weather
           serueth
           ,
           to
           take
           it
           ,
           reiect
           and
           resume
           it
           ,
           as
           oft
           as
           themselues
           liste
           :
           of
           which
           prophane
           and
           impious
           contempt
           ,
           these
           latter
           times
           haue
           yeelded
           (
           as
           of
           all
           other
           kinds
           of
           iniquity
           and
           apostasie
           )
           strange
           examples
           .
           But
           let
           them
           know
           ,
           which
           put
           their
           hands
           to
           this
           plough
           ,
           that
           once
           consecrated
           vnto
           God
           ,
           they
           are
           made
           his
           peculiar
           inheritance
           for
           euer
           .
           Suspensions
           may
           stoppe
           ,
           and
           degradations
           vtterly
           cutte
           off
           ,
           the
           vse
           or
           exercise
           of
           power
           giuen
           ;
           but
           voluntarily
           it
           is
           not
           in
           the
           power
           of
           man
           ,
           to
           separate
           and
           pull
           asunder
           ,
           what
           God
           by
           his
           authority
           coupleth
           :
           Neither
           neede
           there
           a
           reordinatiō
           for
           such
           as
           were
           consecrated
           by
           the
           Church
           ,
           in
           corrupter
           times
           ;
           for
           out
           of
           men
           indued
           with
           gifts
           of
           the
           spirit
           ,
           the
           Church
           chose
           her
           ministers
           ,
           vnto
           whom
           was
           giuen
           ecclesiasticall
           power
           by
           ordination
           ,
           which
           they
           could
           neither
           assume
           ,
           or
           reiect
           at
           their
           owne
           pleasure
           .
           Of
           these
           ,
           without
           doubt
           the
           Apostolick
           Churches
           ,
           did
           acknowledge
           but
           three
           degrees
           at
           the
           first
           ;
           Apostles
           (
           in
           stead
           whereof
           are
           now
           Bishops
           )
           Presbyters
           ,
           and
           Deacons
           ;
           for
           there
           is
           an
           error
           (
           as
           Maister
           Hooker
           saith
           )
           which
           beguileth
           many
           ,
           who
           much
           entangle
           both
           themselues
           and
           others
           ,
           by
           not
           distinguishing
           ,
           seruices
           ,
           offices
           ,
           and
           orders
           Ecclesiasticall
           ;
           the
           first
           of
           which
           three
           ,
           and
           in
           part
           the
           second
           ,
           may
           be
           executed
           by
           the
           laity
           ,
           whereas
           none
           haue
           ,
           or
           can
           haue
           the
           third
           ,
           
           namely
           (
           order
           )
           but
           the
           clergie
           .
           Catechists
           ,
           Exorcists
           ,
           Readers
           ,
           Singers
           ,
           and
           the
           rest
           of
           like
           sort
           ,
           if
           the
           nature
           only
           of
           their
           labour
           ,
           and
           paines
           be
           considered
           ,
           may
           in
           that
           respect
           seeme
           clergie
           men
           ;
           euen
           as
           the
           fathers
           for
           that
           cause
           tearme
           them
           vsually
           Clerks
           ;
           as
           also
           in
           regard
           of
           the
           end
           whereunto
           they
           were
           trained
           vp
           ;
           which
           
           was
           to
           enter
           into
           orders
           ,
           when
           yeeres
           and
           experience
           should
           make
           them
           able
           ;
           notwithstanding
           in
           as
           much
           as
           they
           no
           way
           differed
           from
           others
           of
           the
           laity
           ,
           longer
           then
           during
           that
           work
           of
           seruice
           ,
           
           which
           at
           any
           time
           they
           might
           giue
           ouer
           ,
           beeing
           thereunto
           but
           admitted
           ,
           not
           tyed
           by
           irreuocable
           ordination
           ;
           we
           finde
           them
           alwaies
           ,
           exactly
           seuered
           from
           that
           body
           ,
           whereof
           those
           three
           before
           rehearsed
           orders
           ,
           alone
           are
           naturall
           parts
           .
           This
           will
           appeare
           more
           fully
           (
           howsoeuer
           you
           mislike
           it
           )
           ●f
           we
           consider
           but
           a
           little
           ,
           
           those
           seruices
           ,
           and
           duties
           ,
           about
           which
           they
           were
           imployed
           .
           The
           first
           were
           doorekeepers
           ,
           (
           for
           we
           omitte
           the
           first
           tonsor
           ,
           which
           was
           not
           any
           order
           but
           a
           preparation
           )
           whose
           office
           was
           ,
           as
           Maister
           Caluin
           noteth
           ,
           to
           open
           and
           to
           shut
           the
           doores
           of
           the
           temple
           ;
           
           we
           agree
           in
           this
           with
           the
           Church
           of
           Rome
           ;
           
           our
           diffrenece
           is
           ,
           for
           the
           ordination
           of
           them
           .
           The
           second
           were
           readers
           ,
           the
           duty
           of
           these
           ,
           as
           Zanchy
           saith
           ,
           was
           only
           to
           reade
           the
           Bible
           ,
           without
           any
           exposition
           ,
           in
           a
           pulpit
           or
           place
           more
           eminent
           then
           the
           rest
           ;
           so
           that
           in
           the
           compasse
           of
           a
           whole
           yeere
           ,
           it
           was
           fully
           finished
           and
           read
           ouer
           :
           this
           was
           to
           make
           the
           people
           who
           could
           not
           read
           ,
           more
           familiarly
           acquainted
           with
           the
           holy
           scriptures
           .
           Of
           this
           duty
           ,
           
           S.
           Cyprian
           in
           his
           Epistles
           ,
           hath
           written
           most
           ;
           as
           of
           one
           Aurelius
           ,
           beeing
           made
           a
           Reader
           ▪
           of
           one
           Satur●s
           ;
           as
           also
           of
           Celerinus
           ,
           which
           afterward
           was
           a
           Martyr
           .
           The
           difference
           betwixt
           vs
           ,
           in
           this
           point
           ,
           and
           the
           Church
           of
           Rome
           ,
           is
           ,
           that
           they
           make
           it
           a
           certaine
           degree
           and
           order
           ,
           which
           Maister
           Caluin
           doth
           not
           ;
           
           which
           in
           my
           opinion
           is
           no
           material
           difference
           ,
           seeing
           vndoubtedly
           the
           Church
           by
           speciall
           ordination
           (
           without
           Ecclesiasticall
           order
           )
           appointed
           those
           ,
           whom
           she
           vsed
           in
           those
           places
           .
           The
           next
           were
           exorcists
           ,
           
           with
           vncleane
           spirits
           ;
           but
           this
           was
           rather
           doubtlesse
           a
           peculiar
           gift
           ,
           
           then
           any
           ordinary
           office
           in
           Gods
           Church
           .
           The
           next
           were
           disputers
           ,
           which
           were
           appointed
           with
           all
           commers
           to
           defend
           the
           religion
           ,
           against
           the
           heathen
           .
           The
           next
           were
           Acolouthi
           ,
           attendants
           vpon
           the
           Bishops
           ,
           with
           whom
           these
           had
           for
           their
           learning
           ,
           and
           reuerend
           behauiour
           ,
           
           that
           familiarity
           ,
           that
           they
           were
           thought
           fittest
           to
           succeede
           in
           the
           place
           of
           Bishops
           .
           This
           ,
           as
           it
           was
           an
           imployment
           of
           great
           respect
           ;
           so
           it
           is
           retained
           in
           the
           Church
           of
           Rome
           at
           this
           day
           ,
           with
           too
           meane
           a
           regard
           for
           so
           reuerend
           a
           place
           .
           The
           next
           were
           Singers
           :
           for
           it
           was
           thought
           vnfit
           ,
           
           that
           a
           Bishop
           ,
           a
           Presbyter
           ,
           or
           Deacon
           ,
           should
           doe
           this
           .
           The
           last
           which
           we
           wil
           reckon
           ,
           was
           the
           Catechists
           ,
           whose
           office
           was
           to
           teach
           children
           ,
           and
           others
           conuerted
           ,
           the
           summe
           of
           Christian
           doctrine
           .
           This
           dutie
           was
           referred
           to
           learned
           men
           ;
           sometimes
           Presbyters
           ,
           Doctors
           ,
           or
           Deacons
           ;
           but
           not
           euer
           .
           For
           though
           Origen
           and
           Clemens
           ,
           were
           both
           Doctors
           ,
           
           and
           Catechists
           in
           Alexandria
           ;
           yet
           all
           that
           were
           Catechists
           ,
           and
           so
           allowed
           to
           expound
           ,
           and
           teach
           the
           Scriptures
           ,
           were
           not
           of
           necessitie
           admitted
           to
           holy
           orders
           :
           and
           so
           consequently
           ,
           as
           the
           word
           is
           properly
           taken
           by
           Maister
           Hooker
           ,
           none
           of
           the
           Clergie
           .
           I
           say
           properly
           ,
           for
           Clergie
           is
           a
           general
           name
           for
           all
           those
           ,
           
           whose
           lot
           ,
           and
           portion
           is
           the
           Lord
           :
           More
           specially
           for
           those
           ,
           who
           are
           students
           in
           diuinity
           ,
           &
           after
           are
           to
           enter
           into
           holy
           orders
           .
           Of
           these
           ,
           there
           were
           Colledges
           after
           the
           Apostles
           ;
           as
           before
           ,
           Colledges
           of
           the
           Prophets
           .
           And
           out
           of
           these
           ,
           were
           taken
           such
           ,
           as
           the
           Church
           (
           without
           Ecclesiasticall
           ordination
           )
           vsed
           in
           those
           seruices
           ,
           which
           before
           are
           mentioned
           .
           Out
           of
           all
           which
           ,
           it
           is
           most
           apparant
           ,
           that
           from
           the
           Clergie
           in
           respect
           of
           ministeriall
           power
           ,
           these
           are
           iustly
           seuered
           .
           This
           is
           that
           which
           you
           mislike
           ,
           esteeming
           it
           a
           thing
           vnfit
           for
           any
           man
           to
           preach
           ,
           that
           hath
           not
           a
           ministerial
           calling
           .
           Neither
           doth
           Maister
           Hooker
           determine
           how
           fit
           it
           is
           ,
           that
           this
           should
           be
           performed
           ,
           by
           men
           who
           are
           not
           entred
           into
           orders
           ;
           but
           that
           this
           hath
           sometimes
           beene
           the
           practise
           of
           the
           Church
           ,
           howsoeuer
           now
           performed
           by
           men
           of
           another
           calling
           ;
           there
           is
           no
           man
           of
           anie
           reading
           can
           possibly
           doubt
           :
           Neither
           is
           the
           practise
           in
           some
           Colledges
           of
           diuines
           at
           this
           day
           ,
           altogether
           vnlike
           ;
           where
           men
           are
           admitted
           ,
           euen
           for
           exercise
           ,
           or
           triall
           ,
           to
           interpret
           &
           expound
           the
           Scriptures
           ,
           which
           are
           not
           as
           yet
           (
           but
           hereafter
           may
           be
           )
           consecrated
           to
           an
           Ecclesiasticall
           function
           .
           Now
           ,
           whereas
           
           you
           scoffe
           at
           the
           word
           Character
           ,
           as
           if
           there
           were
           no
           stamp
           at
           al
           which
           made
           a
           difference
           betwixt
           the
           Clergie
           and
           the
           Laity
           :
           know
           ,
           that
           where
           there
           is
           a
           chāge
           of
           estate
           ,
           with
           an
           impossibility
           of
           returne
           ,
           there
           we
           haue
           reason
           to
           account
           an
           indeleble
           character
           to
           bee
           imprinted
           .
           
           This
           faith
           the
           Church
           of
           Rome
           ,
           is
           in
           Baptisme
           ,
           Confirmation
           ,
           &
           Order
           .
           Of
           the
           last
           of
           which
           ,
           we
           only
           contend
           at
           this
           time
           :
           For
           any
           thing
           that
           I
           reade
           ,
           Saint
           Austin
           was
           the
           first
           that
           vsed
           the
           word
           in
           this
           sense
           ;
           and
           no
           doubt
           of
           it
           ,
           in
           Baptisme
           there
           is
           that
           mark
           stamped
           vpon
           vs
           ,
           in
           that
           we
           are
           baptized
           ,
           that
           there
           is
           a
           passiue
           power
           ,
           as
           the
           Schoolemen
           call
           it
           ,
           which
           maketh
           a
           man
           in
           time
           fit
           to
           receiue
           the
           rest
           ,
           which
           they
           cal
           Sacraments
           ,
           and
           without
           which
           ,
           they
           are
           truly
           accounted
           void
           .
           This
           forme
           ,
           figure
           ,
           impession
           ,
           or
           character
           ,
           is
           called
           indeleble
           ,
           because
           that
           is
           not
           to
           be
           reiterated
           ,
           frō
           whence
           it
           commeth
           .
           The
           character
           of
           Order
           ,
           is
           an
           actiue
           power
           ,
           as
           the
           Schoolemen
           speake
           ,
           which
           giueth
           an
           abilitie
           publikely
           to
           administer
           the
           Sacramēts
           ,
           vnto
           those
           ,
           whō
           the
           church
           hath
           esteemed
           fit
           .
           From
           whence
           proceedeth
           the
           second
           great
           exception
           ,
           which
           you
           haue
           taken
           in
           this
           Article
           ,
           namely
           ,
           that
           Maister
           Hooker
           seemeth
           to
           grant
           a
           libertie
           ,
           as
           for
           Cat●chists
           to
           preach
           ,
           who
           are
           no
           Ministers
           ;
           so
           also
           for
           women
           in
           cases
           of
           some
           necessitie
           to
           Baptise
           ,
           
           contrary
           ,
           say
           you
           ,
           both
           to
           that
           most
           Reuerend
           Archbishop
           ,
           and
           others
           ,
           who
           constantly
           affirme
           ,
           that
           God
           ,
           &
           wel
           ordred
           Churches
           forbid
           women
           all
           dispensation
           of
           holy
           mysteries
           .
           Wee
           are
           not
           to
           dispute
           ,
           what
           lawes
           giue
           allowance
           to
           the
           performance
           of
           this
           office
           ,
           nor
           what
           care
           ought
           to
           make
           restraint
           from
           too
           vsuall
           a
           libertie
           of
           doing
           it
           without
           great
           necessitie
           ;
           seeing
           weaknesse
           is
           commonly
           bold
           ,
           and
           boldnesse
           a
           presumptuous
           intruder
           ,
           where
           it
           hath
           least
           cause
           .
           But
           this
           we
           say
           ,
           which
           M.
           Hooker
           hath
           pro●ed
           already
           ,
           that
           Baptisme
           by
           women
           is
           truly
           Baptisme
           ,
           good
           ,
           and
           effectual
           to
           those
           that
           haue
           it
           :
           neither
           doe
           all
           those
           exceptions
           of
           sexe
           ,
           qualitie
           ,
           insufficiencie
           ,
           or
           whatsoeuer
           ,
           serue
           to
           frustrate
           ,
           such
           as
           the
           Church
           of
           her
           indulgence
           ,
           is
           willing
           to
           admit
           ,
           from
           being
           partakers
           of
           so
           great
           a
           benefit
           .
           To
           make
           
           women
           teachers
           in
           the
           house
           of
           God
           ,
           were
           a
           grosse
           absurditie
           ,
           
           seeing
           the
           Apostle
           hath
           said
           ,
           
             I
             permit
             not
             a
             woman
             to
             teach
          
           :
           and
           if
           any
           from
           the
           same
           ground
           ,
           exclude
           them
           frō
           other
           publike
           offices
           in
           the
           Church
           ,
           wee
           are
           not
           much
           against
           it
           .
           But
           to
           womens
           Baptisme
           in
           priuate
           ,
           by
           occasion
           of
           vrgent
           necessitie
           ,
           the
           reasons
           that
           concerne
           ordinarie
           Baptisme
           in
           publike
           ,
           are
           no
           iust
           preiudice
           ;
           neither
           can
           we
           by
           force
           thereof
           ,
           disproue
           the
           practise
           of
           those
           Churches
           ,
           which
           (
           necessity
           requiring
           )
           allow
           Baptisme
           ,
           in
           priuate
           to
           be
           administred
           by
           women
           .
           We
           may
           not
           from
           lawes
           that
           prohibite
           any
           thing
           with
           restraint
           ,
           conclude
           absolute
           ,
           and
           vnlimitted
           prohibitions
           .
           For
           euen
           things
           lawfull
           ,
           are
           well
           prohibited
           ,
           when
           there
           is
           feare
           ,
           least
           they
           make
           the
           way
           to
           vnlawful
           more
           easie
           ;
           &
           it
           may
           be
           ,
           the
           libertie
           of
           Baptisme
           by
           women
           ,
           at
           such
           times
           ,
           doth
           sometimes
           embolden
           the
           rasher
           sort
           to
           do
           it
           ,
           where
           no
           such
           necessity
           is
           .
           But
           whether
           of
           permission
           besides
           law
           ,
           or
           in
           presumption
           against
           law
           ,
           they
           do
           it
           (
           which
           now
           is
           no
           part
           of
           the
           question
           in
           hand
           )
           it
           is
           not
           hereby
           altogether
           frustrate
           ,
           void
           ,
           and
           as
           if
           it
           were
           neuer
           giuen
           .
           True
           it
           is
           ,
           that
           seeing
           God
           ,
           from
           whom
           mens
           seuerall
           degrees
           ,
           &
           preheminences
           proceed
           ,
           hath
           appointed
           them
           in
           his
           Church
           ,
           at
           whose
           hands
           his
           pleasure
           is
           that
           we
           should
           receiue
           Baptisme
           ;
           and
           all
           other
           publike
           helpes
           medicinable
           to
           the
           soule
           ;
           perhaps
           thereby
           the
           more
           to
           settle
           our
           hearts
           ,
           in
           the
           loue
           of
           our
           ghostly
           superiors
           ;
           they
           haue
           small
           cause
           to
           hope
           that
           with
           him
           ,
           their
           voluntarie
           seruices
           will
           be
           accepted
           ,
           who
           thrust
           themselues
           into
           functions
           ,
           either
           aboue
           their
           capacitie
           ,
           or
           besides
           their
           place
           ,
           and
           ouerboldly
           intermeddle
           with
           duties
           ,
           whereof
           no
           charge
           was
           euer
           giuen
           vnto
           them
           .
           In
           which
           respect
           ,
           if
           lawes
           forbid
           it
           to
           be
           done
           ,
           yet
           therefore
           it
           is
           not
           necessarily
           void
           when
           it
           is
           done
           .
           For
           many
           things
           are
           firme
           being
           done
           ,
           which
           in
           part
           are
           done
           ,
           otherwise
           thē
           positiue
           rigor
           ,
           and
           strictnes
           did
           require
           .
           Actions
           vsurped
           haue
           often
           the
           same
           nature
           ,
           which
           they
           haue
           in
           others
           ,
           although
           they
           yeeld
           not
           him
           that
           doth
           them
           the
           same
           comfort
           .
           What
           defects
           then
           are
           in
           this
           kind
           ,
           they
           redound
           with
           restraint
           to
           
           the
           offender
           only
           ;
           the
           grace
           of
           Baptisme
           commeth
           by
           donation
           from
           God
           onely
           .
           That
           God
           hath
           committed
           the
           mysterie
           of
           Baptisme
           vnto
           speciall
           men
           ,
           it
           is
           for
           orders
           sake
           in
           his
           Church
           ,
           and
           not
           to
           the
           intent
           that
           their
           authoritie
           might
           giue
           being
           ,
           or
           adde
           force
           to
           the
           Sacrament
           it selfe
           .
           Infants
           haue
           right
           to
           Baptisme
           ,
           we
           all
           know
           ;
           that
           they
           haue
           it
           not
           by
           lawfull
           ministers
           ,
           it
           is
           not
           their
           fault
           ;
           Mens
           owne
           faults
           are
           their
           owne
           harmes
           .
           So
           then
           wee
           conclude
           this
           point
           ,
           with
           Maister
           Hooker
           ,
           that
           it
           is
           one
           thing
           to
           defend
           the
           fact
           for
           lawfulnesse
           in
           the
           doer
           (
           which
           few
           do
           )
           and
           another
           thing
           the
           fact
           being
           done
           ,
           which
           no
           man
           hath
           reason
           to
           disallow
           ;
           for
           though
           it
           is
           not
           lawfull
           for
           women
           to
           vndertake
           that
           office
           to
           baptize
           ,
           which
           peraduenture
           belongs
           not
           vnto
           them
           ;
           yet
           the
           Baptisme
           being
           done
           ,
           we
           hold
           it
           lawfull
           .
        
      
       
         
           ARTICLE
           XIIII
           .
           Of
           the
           Sacraments
           .
        
         
           IT
           is
           not
           a
           thing
           lesse
           vsuall
           in
           the
           apprehension
           of
           truths
           ,
           through
           the
           weaknesse
           of
           our
           vnderstanding
           ,
           to
           ascribe
           too
           little
           ,
           to
           that
           which
           in
           all
           reason
           hath
           great
           vertue
           ;
           then
           to
           allow
           ouermuch
           to
           that
           ,
           which
           hath
           no
           vertue
           at
           all
           .
           It
           fareth
           with
           men
           in
           this
           kind
           ,
           as
           it
           doth
           with
           some
           deceitfull
           artificers
           ;
           who
           bestow
           most
           arte
           and
           outward
           additions
           ,
           where
           inwardly
           there
           is
           least
           value
           ,
           whilest
           they
           leaue
           that
           altogether
           vnfurnished
           ,
           which
           is
           able
           to
           expose
           it
           to
           sale
           ,
           by
           his
           owne
           worth
           .
           It
           is
           our
           fault
           ,
           no
           lesse
           violently
           to
           extoll
           ,
           what
           our
           fancies
           make
           vs
           to
           account
           excellent
           ,
           then
           to
           dispraise
           things
           truly
           commendable
           in
           their
           owne
           nature
           ,
           because
           onely
           they
           haue
           gained
           this
           disaduantage
           ,
           to
           bee
           disliked
           by
           vs.
           So
           that
           whosoeuer
           maketh
           ,
           either
           praise
           ,
           or
           dispraise
           to
           be
           a
           rule
           of
           iudgement
           ,
           or
           the
           iudgement
           of
           some
           few
           ,
           to
           bee
           a
           signe
           of
           value
           ,
           he
           with
           like
           hazard
           equally
           erreth
           in
           both
           .
           For
           times
           and
           places
           ,
           violent
           
           circumstances
           ,
           of
           that
           which
           men
           say
           with
           or
           against
           ,
           breed
           infinite
           varietie
           of
           alterations
           ,
           where
           things
           are
           the
           same
           ;
           and
           out
           of
           commendation
           alone
           (
           a
           strange
           effect
           )
           dispraise
           like
           a
           monster
           ,
           doth
           spring
           vp
           :
           It
           being
           cause
           sufcient
           to
           distempered
           humours
           ,
           vehemently
           to
           dislike
           ,
           only
           in
           this
           respect
           ,
           that
           others
           doe
           commend
           the
           same
           .
           Wherein
           ,
           the
           safest
           ,
           and
           most
           charitable
           direction
           ,
           will
           bee
           absolutely
           in
           that
           violent
           opposition
           to
           beleeue
           neither
           ;
           but
           euen
           from
           both
           ,
           to
           deriue
           a
           truth
           much
           sounder
           then
           that
           which
           either
           holdeth
           :
           From
           hence
           hath
           it
           come
           to
           passe
           ,
           that
           whilest
           they
           of
           the
           Church
           of
           Rome
           ,
           haue
           peraduenture
           ascribed
           too
           much
           to
           works
           ,
           some
           of
           vs
           too
           little
           ,
           others
           haue
           set
           downe
           an
           equality
           ,
           dissenting
           from
           both
           .
           Thus
           in
           the
           matter
           of
           the
           sacraments
           ,
           (
           things
           of
           greatest
           and
           most
           hidden
           vertue
           left
           vnto
           the
           Church
           ,
           (
           for
           they
           are
           called
           Mysteries
           )
           some
           haue
           bin
           thought
           to
           deriue
           that
           power
           to
           them
           ,
           which
           belongeth
           to
           God
           only
           ;
           which
           ,
           whilest
           others
           sought
           to
           auoide
           ,
           they
           haue
           euen
           depriued
           them
           ,
           of
           that
           grace
           ,
           which
           God
           doubtles
           in
           truth
           hath
           bestowed
           vpon
           them
           .
           In
           this
           kinde
           you
           are
           of
           opinion
           ,
           that
           M.
           Hooker
           hath
           erred
           ,
           who
           as
           you
           imagine
           ,
           hath
           ascribed
           to
           the
           sacraments
           ,
           farre
           more
           ,
           (
           following
           therein
           the
           steps
           of
           the
           Church
           of
           Rome
           )
           then
           either
           the
           Scripture
           ,
           the
           articles
           of
           our
           Church
           ,
           or
           the
           exposition
           of
           our
           Reuerend
           Bishops
           ,
           and
           others
           do
           .
           For
           the
           Fathers
           (
           say
           you
           )
           make
           the
           Sacraments
           only
           Seales
           of
           assurance
           ,
           by
           which
           the
           Spirit
           worketh
           inuisibly
           ,
           to
           strengthen
           our
           faith
           :
           
           And
           therfore
           ,
           they
           call
           them
           visible
           words
           ,
           seales
           of
           righteousnesse
           ,
           and
           tokens
           of
           grace
           .
           That
           they
           doe
           ,
           and
           say
           thus
           ,
           there
           is
           no
           man
           ,
           doubteth
           ;
           but
           we
           are
           not
           yet
           perswaded
           that
           this
           is
           all
           ,
           or
           the
           furthest
           (
           as
           you
           alledge
           )
           that
           they
           saie
           ;
           because
           vndoubtedly
           we
           are
           assured
           ,
           
           that
           they
           haue
           learned
           both
           to
           know
           and
           to
           speake
           otherwise
           .
           For
           the
           Sacraments
           chiefest
           force
           ,
           and
           vertue
           ,
           
           consisteth
           in
           this
           ,
           that
           they
           are
           heauenly
           ceremonies
           which
           God
           hath
           sanctified
           and
           ordained
           ,
           to
           be
           administred
           in
           his
           Church
           :
           First
           ,
           as
           markes
           to
           know
           when
           
           God
           doth
           impart
           his
           vitall
           or
           sauing
           grace
           of
           Christ
           ,
           vnto
           all
           that
           are
           capable
           therof
           :
           and
           secondly
           ,
           as
           meanes
           conditionall
           ,
           which
           God
           requireth
           in
           them
           ,
           vnto
           whom
           he
           imparteth
           grace
           .
           For
           doubtles
           ,
           it
           must
           needes
           be
           a
           great
           vnthankfulnesse
           ,
           and
           easily
           breed
           contempt
           ,
           to
           ascribe
           only
           that
           power
           to
           them
           to
           be
           but
           as
           seales
           ;
           and
           that
           they
           teach
           but
           the
           minde
           ,
           by
           other
           sense
           ,
           as
           the
           worde
           doth
           by
           hearing
           :
           which
           if
           it
           were
           all
           ,
           what
           reason
           hath
           the
           Church
           ,
           to
           bestow
           any
           Sacrament
           vpon
           Infants
           ,
           who
           as
           yet
           for
           their
           yeares
           ,
           are
           nor
           capable
           of
           any
           instruction
           ;
           there
           is
           therefore
           of
           Sacraments
           ,
           vndoubtedly
           some
           more
           excellent
           and
           heauenly
           vse
           .
           Sacraments
           ,
           by
           reason
           of
           their
           mixt
           nature
           ,
           are
           more
           diuersly
           interpreted
           ,
           and
           disputed
           of
           ,
           then
           any
           other
           part
           of
           Religion
           besides
           ;
           for
           that
           in
           so
           great
           store
           of
           properties
           belonging
           to
           the
           selfe
           same
           thing
           ,
           as
           euery
           mans
           wit
           ,
           hath
           taken
           hold
           of
           some
           especiall
           consideration
           ,
           aboue
           the
           rest
           ;
           so
           they
           haue
           accordingly
           giuen
           their
           censure
           of
           the
           vse
           and
           necessity
           of
           them
           .
           For
           if
           respect
           bee
           had
           to
           the
           dutie
           ,
           which
           euery
           communicant
           doth
           vndertake
           ,
           we
           may
           cal
           them
           truly
           bōds
           of
           our
           obedience
           to
           God
           ;
           strict
           obligations
           to
           the
           mutuall
           exercise
           of
           Christian
           charity
           ;
           prouocations
           to
           godlines
           ;
           preseruatiōs
           frō
           sin
           ;
           memorials
           of
           the
           principal
           benefits
           of
           Christ.
           If
           we
           respect
           the
           time
           ,
           of
           their
           institutiō
           ,
           they
           are
           annexed
           for
           euer
           ,
           vnto
           the
           new
           testamēt
           ;
           as
           other
           rites
           were
           before
           with
           the
           old
           .
           If
           we
           regard
           the
           weakenesse
           ,
           that
           is
           in
           vs
           ,
           they
           are
           warrants
           for
           the
           more
           security
           of
           our
           beleefe
           .
           If
           we
           compare
           the
           receiuers
           ,
           with
           those
           that
           receiue
           them
           not
           ,
           they
           are
           works
           of
           distinctiō
           ,
           to
           separate
           Gods
           owne
           from
           strangers
           ;
           and
           in
           those
           that
           receiue
           them
           as
           they
           ought
           ,
           they
           are
           tokens
           of
           Gods
           gratious
           presence
           ,
           whereby
           men
           are
           taught
           ,
           to
           know
           what
           they
           cannot
           see
           .
           For
           Christ
           and
           his
           holy
           spirit
           ,
           with
           all
           their
           blessed
           effects
           ,
           though
           entring
           into
           the
           soule
           of
           man
           ,
           we
           are
           not
           able
           to
           apprehend
           or
           expresse
           how
           ,
           doe
           notwithstanding
           giue
           notice
           ,
           of
           the
           times
           when
           they
           vse
           to
           make
           their
           accesse
           ,
           because
           it
           pleaseth
           Almighty
           God
           ,
           to
           communicate
           by
           sensible
           meanes
           ,
           
           those
           blessings
           which
           are
           incomprehensible
           .
           Seeing
           therfore
           ,
           that
           grace
           is
           a
           consequent
           of
           Sacraments
           ;
           a
           thing
           which
           accompanieth
           them
           as
           their
           end
           ;
           a
           benefit
           ,
           which
           he
           y
           t
           hath
           ,
           receiueth
           from
           God
           himselfe
           ,
           the
           author
           of
           Sacraments
           ,
           &
           not
           from
           any
           other
           natural
           or
           supernatural
           quality
           in
           them
           ;
           it
           may
           be
           heereby
           both
           vnderstood
           ,
           that
           Sacraments
           are
           necessary
           ;
           and
           that
           the
           manner
           of
           their
           necessity
           to
           life
           supernaturall
           ,
           is
           not
           in
           al
           respects
           ,
           as
           foode
           ,
           vnto
           naturall
           life
           .
           Because
           they
           containe
           in
           themselues
           ,
           no
           vitall
           force
           or
           efficacie
           ,
           but
           they
           are
           duties
           of
           seruice
           and
           worship
           ;
           which
           vnlesse
           we
           performe
           ,
           as
           the
           author
           of
           grace
           requireth
           ,
           they
           are
           vnprofitable
           :
           For
           all
           receiue
           not
           the
           grace
           of
           God
           ,
           which
           receiue
           the
           Sacraments
           of
           his
           grace
           .
           Neither
           is
           it
           ordinarily
           his
           will
           ,
           to
           bestowe
           the
           grace
           of
           Sacraments
           vpon
           any
           ,
           but
           by
           the
           Sacraments
           .
           Which
           grace
           also
           they
           that
           receiue
           by
           Sacraments
           ,
           or
           with
           Sacraments
           ,
           receiue
           it
           from
           him
           ,
           and
           not
           from
           them
           .
           That
           sauing
           grace
           ,
           which
           Christ
           originally
           ,
           is
           ,
           or
           hath
           ,
           for
           the
           general
           good
           of
           his
           whole
           Church
           ,
           by
           Sacramēts
           he
           seuerally
           deriueth
           into
           euery
           mēber
           therof
           .
           They
           serue
           ,
           as
           instruments
           ,
           the
           vse
           is
           in
           our
           hands
           ,
           the
           effect
           is
           his
           .
           And
           this
           made
           the
           Schoolemen
           ,
           and
           the
           rest
           ,
           (
           which
           you
           are
           affraide
           to
           graunt
           )
           to
           say
           that
           the
           Sacraments
           were
           not
           only
           signes
           ,
           
           but
           causes
           of
           our
           iustification
           .
           Now
           agent
           causes
           ,
           we
           know
           ,
           are
           of
           two
           sorts
           ;
           principall
           ,
           which
           worketh
           by
           the
           vertue
           and
           power
           of
           his
           forme
           ;
           as
           fire
           ,
           maketh
           hotte
           :
           and
           thus
           nothing
           can
           cause
           grace
           ,
           
           but
           God
           himselfe
           ;
           Grace
           being
           a
           participation
           of
           the
           diuine
           nature
           .
           Instrumentall
           ,
           which
           worketh
           not
           as
           the
           other
           ,
           by
           vertue
           of
           his
           owne
           proper
           forme
           ,
           but
           only
           by
           that
           motion
           ,
           which
           it
           hath
           from
           the
           principall
           ,
           and
           first
           agent
           .
           Thus
           doe
           Sacraments
           worke
           ;
           and
           therfore
           saith
           Saint
           Austin
           ,
           
           the
           Sacraments
           are
           finished
           ,
           performed
           ,
           and
           passe
           away
           ;
           but
           the
           vertue
           of
           God
           ,
           that
           worketh
           by
           them
           ,
           or
           with
           them
           ,
           remaineth
           .
           Thus
           for
           the
           vse
           of
           them
           ,
           the
           Church
           hath
           Gods
           expresse
           commandement
           ;
           for
           the
           effect
           ,
           his
           conditionall
           promise
           ;
           so
           that
           
           without
           our
           obedience
           to
           the
           one
           ,
           there
           is
           of
           the
           other
           no
           apparant
           assurance
           ;
           as
           contrariwise
           ,
           where
           the
           signes
           ,
           and
           Sacraments
           of
           his
           grace
           are
           not
           ,
           either
           through
           contempt
           vnreceiued
           ,
           or
           receiued
           with
           contempt
           ,
           we
           are
           not
           to
           doubte
           ,
           but
           that
           they
           really
           giue
           what
           they
           promise
           ;
           and
           are
           what
           they
           signifie
           .
           For
           we
           take
           not
           the
           Sacraments
           (
           as
           it
           seemeth
           you
           doe
           )
           for
           bare
           resemblances
           ,
           or
           memorials
           of
           things
           absent
           ,
           neither
           for
           naked
           signes
           ,
           and
           testimonies
           assuring
           vs
           of
           grace
           receiued
           before
           ,
           but
           (
           as
           they
           are
           indeede
           and
           in
           truth
           )
           for
           meanes
           effectual
           ,
           whereby
           God
           ,
           when
           we
           take
           the
           Sacraments
           ,
           deliuereth
           into
           our
           hands
           that
           grace
           ,
           auaileable
           vnto
           eternall
           life
           ;
           which
           grace
           ,
           the
           Sacraments
           represent
           or
           signifie
           :
           And
           yet
           we
           acknowledge
           as
           Hugo
           saith
           ,
           
           that
           the
           Sacraments
           ,
           being
           ,
           as
           he
           calleth
           them
           ,
           vessels
           of
           grace
           ,
           they
           cure
           not
           of
           them selues
           ,
           no
           more
           then
           glasses
           ,
           doe
           the
           sick
           ;
           but
           the
           potions
           contained
           in
           them
           .
           Neither
           doth
           any
           man
           say
           ,
           (
           no
           not
           the
           Church
           of
           Rome
           )
           (
           although
           they
           be
           so
           accused
           by
           some
           of
           vs
           )
           that
           the
           Sacraments
           ,
           
           worke
           of
           themselues
           ,
           by
           a
           vertue
           resigned
           vnto
           them
           ,
           without
           God
           ,
           meerely
           of
           the
           worked
           on
           actiuely
           ;
           but
           that
           God
           worketh
           by
           them
           ,
           as
           by
           instruments
           powerfull
           ,
           and
           thought
           in
           his
           wisdome
           fittest
           .
           For
           doubtles
           ,
           the
           Church
           hath
           authority
           to
           vse
           the
           word
           ,
           and
           the
           Sacraments
           ,
           as
           powerfull
           meanes
           ,
           of
           regeneration
           ,
           both
           hauing
           by
           a
           diuine
           ordination
           ,
           a
           force
           ,
           and
           vertue
           to
           beget
           faith
           :
           and
           therefore
           iustly
           amongst
           all
           the
           treasures
           ,
           that
           God
           hath
           left
           vnto
           his
           Church
           ,
           we
           honor
           and
           admire
           most
           ,
           the
           holy
           Sacraments
           ;
           not
           respecting
           so
           much
           the
           seruice
           ,
           which
           we
           do
           vnto
           God
           in
           receiuing
           them
           ,
           as
           the
           dignity
           of
           that
           sacred
           and
           secret
           guift
           ,
           which
           we
           thereby
           receiue
           from
           God.
           And
           therfore
           ,
           when
           our
           Church
           saith
           ,
           that
           Sacraments
           are
           not
           only
           markes
           of
           Christian
           profession
           ,
           but
           rather
           certaine
           testimonies
           ,
           
           and
           effectuall
           signes
           of
           Grace
           ,
           and
           of
           the
           goodwill
           of
           God
           towards
           vs
           ,
           by
           which
           God
           worketh
           inuisiblie
           in
           vs
           ,
           we
           thereby
           conceiue
           ,
           how
           grace
           is
           indeed
           the
           very
           end
           ,
           for
           which
           these
           heauenly
           mysteries
           
           were
           instituted
           ;
           and
           besides
           ,
           sundry
           other
           properties
           obserued
           in
           them
           ,
           the
           matter
           whereof
           they
           consist
           is
           such
           ,
           as
           signifieth
           ,
           
           figureth
           ,
           and
           representeth
           their
           end
           :
           For
           surely
           sacraments
           are
           the
           powerfull
           instruments
           of
           God
           ,
           vnto
           eternall
           life
           .
           For
           as
           the
           naturall
           life
           consisteth
           in
           the
           vnion
           of
           the
           body
           with
           the
           soule
           ;
           so
           the
           spiritual
           life
           in
           the
           vnion
           of
           the
           soule
           with
           God
           :
           And
           for
           asmuch
           as
           there
           is
           no
           vnion
           of
           God
           with
           man
           ,
           without
           that
           meane
           betweene
           both
           ,
           which
           is
           both
           ;
           nor
           this
           participated
           to
           vs
           ,
           without
           the
           sacraments
           ;
           the
           vertue
           must
           needs
           bee
           great
           ,
           that
           God
           by
           these
           imparteth
           vnto
           his
           Church
           .
           For
           they
           are
           signes
           ,
           not
           only
           signifying
           ,
           
           but
           (
           as
           M.
           Zanchie
           saith
           )
           exhibiting
           also
           inuisible
           grace
           .
           For
           God
           directly
           affirmeth
           ,
           that
           he
           giueth
           that
           with
           the
           signe
           ,
           which
           by
           the
           signe
           he
           representeth
           .
           In
           the
           Sacraments
           ,
           wee
           acknowledge
           three
           things
           :
           The
           Word
           ,
           the
           Element
           ,
           the
           thing
           signified
           by
           the
           word
           ;
           and
           represented
           by
           the
           element
           ;
           and
           all
           these
           vnited
           ,
           yet
           not
           by
           any
           reall
           ,
           or
           physicall
           vnion
           ,
           that
           one
           cannot
           bee
           receiued
           without
           the
           other
           ;
           but
           in
           these
           the
           vnion
           is
           sacramentall
           ,
           and
           the
           order
           mysticall
           ,
           betwixt
           the
           signes
           ,
           and
           the
           things
           signified
           ,
           by
           an
           institution
           from
           God
           :
           Whereby
           it
           commeth
           to
           passe
           ,
           that
           heauenly
           and
           spirituall
           things
           by
           signes
           bodily
           ,
           and
           earthly
           are
           signified
           ,
           offered
           ,
           and
           by
           the
           vertue
           of
           the
           holy
           Ghost
           ,
           really
           exhibited
           ,
           and
           performed
           vnto
           the
           elect
           .
           Thus
           if
           either
           the
           signes
           ,
           or
           the
           thing
           signified
           be
           wanting
           ,
           it
           ceaseth
           truly
           to
           bee
           a
           sacrament
           .
           Neither
           is
           grace
           ,
           necessarily
           tied
           euer
           ,
           to
           the
           externall
           sacrament
           :
           for
           we
           giue
           the
           one
           ,
           and
           God
           giueth
           the
           other
           ;
           and
           when
           both
           are
           giuen
           ,
           then
           is
           the
           sacrament
           faithfully
           receiued
           .
           
           Thus
           God
           iustifieth
           by
           the
           washing
           of
           the
           new
           birth
           ,
           and
           the
           renewing
           of
           the
           holy
           Ghost
           :
           for
           this
           being
           the
           effect
           of
           his
           promise
           ;
           the
           sacraments
           apply
           it
           vnto
           vs
           ,
           by
           thus
           giuing
           it
           ,
           faith
           by
           thus
           receiuing
           ,
           both
           being
           as
           instruments
           .
           For
           God
           doth
           iustifie
           ,
           by
           the
           sacraments
           ,
           man
           by
           faith
           ;
           but
           God
           one
           ,
           and
           the
           same
           ,
           maketh
           righteous
           ,
           by
           both
           ;
           he
           being
           the
           author
           from
           whence
           they
           both
           come
           .
           Therefore
           it
           is
           a
           branch
           of
           beleefe
           (
           howsoeuer
           you
           scoffe
           
           at
           it
           as
           omitted
           in
           our
           Creed
           )
           that
           sacraments
           are
           in
           their
           place
           ,
           
           as
           Maister
           Hooker
           saith
           ,
           no
           lesse
           required
           ,
           then
           beleefe
           it self
           .
           For
           when
           our
           Sauior
           promiseth
           eternall
           life
           ,
           it
           is
           with
           this
           condition
           ,
           as
           health
           to
           Naaman
           the
           Syrian
           ,
           
             Wash
             and
             be
             cleane
          
           .
           But
           you
           are
           afraid
           to
           say
           that
           the
           Sacraments
           beget
           faith
           ,
           although
           you
           confesse
           that
           they
           do
           increase
           it
           :
           Surely
           this
           is
           a
           feare
           like
           to
           the
           disposition
           of
           some
           melancholie
           humour
           ,
           where
           fancie
           growing
           strong
           ,
           forceth
           an
           auoidance
           of
           things
           ,
           oftentimes
           that
           are
           without
           daunger
           :
           for
           to
           make
           Sacraments
           ,
           and
           the
           word
           ,
           to
           be
           ioyned
           with
           faith
           ,
           both
           in
           his
           generation
           ,
           and
           in
           our
           iustification
           ,
           is
           neither
           to
           rob
           faith
           of
           his
           proper
           office
           ,
           nor
           to
           ascribe
           more
           vnto
           the
           Sacraments
           ,
           then
           of
           right
           belongeth
           .
           For
           we
           are
           not
           in
           anie
           doubt
           to
           affirme
           ,
           that
           the
           Sacraments
           by
           the
           worke
           done
           actiuely
           ,
           doe
           not
           affoord
           grace
           ,
           though
           rightly
           vnderstood
           ,
           passiuely
           they
           may
           ,
           by
           the
           worke
           done
           :
           for
           in
           that
           iustification
           ,
           and
           meanes
           of
           righteousnesse
           ,
           whereof
           man
           is
           made
           partaker
           by
           the
           Sacraments
           ,
           manie
           things
           concurre
           .
           First
           in
           Gods
           behalfe
           ,
           a
           will
           that
           we
           should
           vse
           those
           sensible
           elements
           ;
           in
           Christs
           behalfe
           ,
           his
           passion
           ,
           from
           which
           the
           sacraments
           haue
           their
           vertue
           ;
           in
           the
           Ministers
           behalfe
           ,
           his
           power
           ,
           his
           will
           ;
           in
           the
           receiuers
           behalfe
           ,
           will
           ,
           faith
           ,
           repentance
           ;
           in
           respect
           of
           the
           Sacrament
           it selfe
           ,
           the
           externall
           action
           ,
           which
           ariseth
           out
           of
           the
           fit
           application
           of
           the
           matter
           ,
           &
           the
           form
           of
           the
           Sacraments
           .
           Now
           that
           which
           in
           all
           this
           ,
           actiuely
           ,
           and
           instrumentally
           bringeth
           grace
           ,
           is
           the
           externall
           action
           ,
           which
           is
           commonly
           called
           the
           Sacrament
           :
           This
           hauing
           his
           vertue
           from
           his
           institution
           ,
           and
           not
           from
           anie
           merit
           ,
           either
           in
           the
           Minister
           ,
           or
           in
           him
           that
           receiueth
           .
           For
           the
           wil
           of
           God
           ,
           which
           vseth
           the
           Sacramēts
           as
           that
           meanes
           of
           grace
           ,
           which
           it
           hath
           ordained
           ,
           concurreth
           actiuely
           ,
           but
           as
           a
           principall
           cause
           ;
           the
           passion
           of
           Christ
           concurreth
           ,
           as
           a
           cause
           meritorious
           ;
           the
           power
           and
           the
           will
           of
           the
           Minister
           ,
           necessarily
           concurre
           ,
           but
           as
           causes
           further
           remoued
           ;
           hauing
           their
           vse
           only
           in
           effecting
           the
           sacramentall
           action
           ;
           in
           whose
           due
           circumstances
           ,
           of
           administring
           ,
           he
           is
           vnwilling
           
           to
           faile
           .
           Will
           ,
           faith
           ,
           and
           repentance
           ,
           are
           necessarily
           required
           in
           the
           receiuer
           ,
           that
           is
           of
           yeares
           ;
           not
           as
           actiue
           causes
           ,
           but
           as
           fit
           dispositions
           ,
           for
           the
           subiect
           ;
           for
           faith
           ,
           and
           repentance
           ,
           make
           not
           the
           sacramentall
           grace
           ,
           nor
           giue
           power
           to
           the
           Sacrament
           ,
           but
           onely
           remoue
           those
           lets
           ,
           which
           are
           hindrances
           ,
           that
           the
           Sacraments
           exercise
           not
           that
           vertue
           ,
           that
           is
           annexed
           to
           them
           .
           So
           that
           in
           infants
           ,
           in
           whom
           no
           such
           disposition
           is
           required
           ,
           the
           sacrament
           of
           Baptisme
           is
           auaileable
           without
           these
           .
           And
           therefore
           to
           satisfie
           your
           demaunds
           in
           this
           Article
           ,
           wee
           conclude
           that
           a
           man
           dying
           without
           faith
           ,
           
           and
           receiuing
           the
           sacramentall
           signes
           (
           for
           sacraments
           he
           cannot
           receiue
           )
           shall
           not
           be
           saued
           ;
           and
           not
           receiuing
           them
           (
           if
           his
           want
           bee
           not
           either
           negligence
           ,
           or
           contempt
           )
           may
           be
           saued
           .
           Yet
           the
           latter
           to
           vs
           is
           fearefull
           ,
           and
           ordinarily
           ,
           impossible
           ;
           whereas
           the
           former
           is
           an
           euidence
           of
           our
           hope
           ,
           and
           giueth
           most
           iust
           reason
           charitably
           to
           iudge
           .
           So
           that
           we
           say
           with
           Saint
           Austin
           ,
           he
           that
           eateth
           ,
           and
           drinketh
           vnworthily
           ,
           eateth
           and
           drinketh
           his
           owne
           damnation
           ,
           but
           he
           that
           contemneth
           to
           eate
           hath
           not
           life
           ;
           and
           therefore
           shall
           not
           come
           to
           eternall
           life
           .
           And
           yet
           those
           things
           that
           hurt
           the
           vnworthy
           receiuer
           ,
           do
           much
           profit
           him
           who
           receiueth
           them
           ,
           as
           he
           ought
           .
        
      
       
         
           ARTICLE
           XV.
           Of
           Christs
           Institution
           .
        
         
           IT
           is
           not
           an
           apprehension
           equally
           incident
           vnto
           the
           iudgments
           of
           all
           wise
           men
           ,
           rightly
           to
           conceiue
           the
           true
           dependance
           of
           things
           ;
           for
           those
           who
           allow
           ,
           and
           confesse
           actions
           ,
           to
           haue
           much
           vertue
           ,
           oftentimes
           do
           mistake
           ,
           from
           whence
           that
           vertue
           commeth
           :
           this
           ,
           as
           it
           happeneth
           in
           causes
           of
           more
           vsuall
           ,
           and
           knowne
           nature
           ;
           so
           it
           is
           sometimes
           ,
           euen
           in
           those
           things
           ,
           where
           the
           authour
           is
           but
           one
           ,
           and
           he
           incomparably
           the
           best
           :
           Because
           he
           vouchsafeth
           to
           admit
           instruments
           ,
           of
           a
           
           lower
           conditiō
           ,
           to
           be
           agents
           in
           the
           performance
           of
           things
           of
           so
           great
           an
           vse
           .
           This
           maketh
           men
           ,
           in
           the
           sacraments
           ,
           those
           holy
           institutions
           of
           God
           ,
           left
           vnto
           the
           Church
           ,
           often
           to
           faile
           ,
           in
           a
           due
           estimation
           of
           them
           :
           And
           when
           they
           do
           graunt
           ,
           their
           vse
           to
           be
           singular
           ;
           yet
           euen
           then
           ,
           to
           doubt
           whereupon
           this
           dependeth
           ;
           because
           the
           same
           things
           performed
           by
           diuers
           ,
           are
           not
           the
           same
           ;
           and
           those
           which
           admit
           no
           difference
           ,
           in
           respect
           of
           substance
           ,
           yet
           are
           subiect
           ,
           in
           regard
           of
           some
           circumstance
           ,
           to
           an
           alteration
           ,
           either
           more
           ,
           or
           lesse
           .
           From
           hence
           hath
           proceeded
           ,
           the
           difference
           in
           this
           article
           ,
           which
           ouer
           violently
           you
           vrge
           to
           be
           betwixt
           Maister
           Hooker
           and
           our
           Church
           ;
           of
           whom
           (
           as
           vsually
           you
           do
           )
           you
           carie
           too
           iealous
           a
           suspition
           ,
           of
           too
           great
           agreement
           with
           the
           Church
           of
           Rome
           .
           That
           sacraments
           haue
           a
           vertue
           ,
           euen
           more
           then
           to
           be
           onely
           signes
           ,
           is
           already
           proued
           :
           but
           whether
           this
           vertue
           be
           lesse
           ,
           where
           the
           Minister
           hath
           moe
           faults
           ,
           or
           none
           at
           all
           ,
           where
           his
           intention
           is
           not
           to
           administer
           a
           sacrament
           ,
           that
           commeth
           now
           to
           be
           discussed
           in
           this
           place
           .
           To
           make
           the
           Sacraments
           ,
           depend
           for
           their
           grace
           ,
           vpon
           the
           integritie
           of
           men
           ,
           were
           to
           denie
           the
           benefit
           to
           a
           great
           number
           without
           cause
           ,
           and
           to
           punish
           men
           ,
           for
           a
           fault
           that
           were
           none
           of
           theirs
           .
           The
           first
           of
           these
           is
           denied
           by
           fewe
           ;
           nay
           ,
           some
           are
           so
           farre
           from
           opinion
           ,
           that
           sin
           in
           the
           Minister
           ,
           is
           anie
           let
           to
           the
           sacrament
           ,
           that
           they
           are
           not
           affraid
           to
           affirme
           ,
           that
           Sacraments
           are
           effectuall
           ,
           though
           administred
           by
           Satan
           himselfe
           .
           
           Doubtlesse
           few
           (
           sauing
           onelie
           some
           Anabaptists
           )
           denie
           the
           efficacie
           of
           the
           Sacraments
           ,
           for
           the
           defects
           of
           life
           ,
           in
           the
           lawfull
           dispensers
           of
           them
           .
           They
           are
           inestimable
           fauours
           ,
           vnto
           Gods
           Church
           ,
           not
           to
           be
           measured
           by
           the
           hand
           ,
           from
           whom
           immediately
           wee
           receiue
           them
           ,
           but
           by
           that
           Almightie
           power
           ,
           the
           fountaine
           of
           all
           goodnesse
           ,
           from
           whence
           they
           do
           first
           come
           .
           For
           as
           ,
           amongst
           men
           it
           were
           want
           either
           of
           iudgement
           ,
           or
           ciuilitie
           ,
           or
           both
           ,
           lesse
           to
           esteeme
           of
           the
           benefit
           ,
           for
           the
           meannesse
           of
           the
           messenger
           ,
           where
           we
           are
           vndoubtedly
           assured
           ,
           that
           it
           is
           the
           princes
           seale
           :
           so
           ,
           in
           the
           
           Sacraments
           ,
           we
           must
           esteem
           them
           ,
           as
           the
           seales
           ,
           &
           fauours
           of
           God
           himselfe
           ,
           whatsoeuer
           the
           imperfections
           are
           ,
           in
           those
           Ministers
           ,
           from
           whom
           we
           haue
           them
           .
           For
           the
           defects
           of
           men
           ,
           being
           in
           the
           Church
           ,
           and
           lawfully
           called
           to
           those
           functions
           ,
           no
           way
           touch
           the
           efficacie
           of
           the
           Sacraments
           ,
           whose
           vertue
           dependeth
           vpon
           a
           higher
           power
           :
           And
           therefore
           we
           denie
           all
           reiteration
           of
           Baptisme
           ,
           whatsoeuer
           the
           defects
           for
           manners
           are
           in
           those
           ,
           that
           do
           first
           giue
           it
           .
           For
           we
           are
           equally
           baptized
           ,
           into
           the
           name
           of
           the
           Father
           ,
           the
           Sonne
           ,
           and
           the
           Holy-ghost
           ,
           what
           vnworthines
           ,
           or
           inequality
           soeuer
           ,
           remaine
           in
           the
           persons
           ,
           that
           do
           baptize
           .
           For
           the
           holinesse
           of
           the
           Sacraments
           ,
           is
           no
           way
           polluted
           ,
           
           by
           the
           vncleannesse
           of
           the
           handes
           that
           giue
           them
           .
           For
           those
           Sacraments
           ,
           which
           vnreuerently
           being
           handled
           ,
           
           as
           Saint
           Austin
           saith
           ,
           doe
           hurt
           the
           giuer
           ,
           yet
           euen
           by
           their
           hands
           profit
           those
           that
           receiue
           them
           worthily
           .
           It
           was
           both
           in
           Asia
           ,
           and
           Africk
           ,
           an
           error
           longe
           since
           ,
           
           that
           the
           Sacraments
           were
           not
           firme
           ,
           which
           were
           administred
           by
           Heretickes
           ,
           or
           Schismatickes
           ,
           separated
           from
           the
           vnity
           of
           the
           Church
           .
           The
           first
           author
           of
           this
           ,
           was
           Agrippinus
           Bishop
           of
           Carthage
           ,
           whom
           Saint
           Cyprian
           succeeded
           ,
           as
           Saint
           Austine
           writeth
           ;
           and
           was
           a
           little
           infected
           with
           the
           same
           errour
           .
           
           After
           these
           were
           the
           Donatists
           :
           but
           we
           wil
           not
           labour
           for
           confirmation
           of
           this
           point
           ,
           because
           ,
           you
           obiect
           nothing
           against
           Master
           Hooker
           in
           it
           .
           And
           it
           is
           no
           controuersie
           at
           all
           ,
           betwixt
           vs
           and
           the
           Church
           of
           Rome
           :
           and
           therfore
           we
           say
           ,
           with
           the
           auncient
           Fathers
           ,
           Stephanus
           ,
           
           
             Siricius
             ,
             Innocentius
          
           the
           first
           ,
           
             Leo
             ,
             Anastasius
          
           the
           second
           ,
           in
           his
           epistle
           to
           Anastasius
           the
           Emperour
           ;
           with
           the
           councels
           ;
           first
           the
           generall
           councell
           of
           Nice
           ,
           often
           alledged
           by
           Saint
           Austin
           to
           this
           ende
           ;
           the
           first
           councell
           of
           Carthage
           ,
           the
           last
           assembly
           at
           Trent
           ;
           with
           the
           testimonies
           of
           Fathers
           ,
           and
           Doctors
           ,
           and
           according
           to
           the
           articles
           of
           our
           Church
           by
           you
           alledged
           ;
           That
           by
           the
           malice
           of
           wicked
           men
           ,
           which
           are
           ouer
           the
           administration
           of
           the
           Sacramēts
           ,
           the
           effect
           of
           the
           thing
           ordeined
           by
           Christ
           ,
           is
           not
           taken
           
           away
           ,
           or
           the
           grace
           of
           Gods
           guift
           diminished
           ,
           as
           touching
           them
           which
           receiue
           by
           faith
           ,
           and
           orderly
           ,
           the
           things
           offered
           vnto
           them
           ;
           which
           for
           the
           institutiō
           of
           Christ
           ,
           and
           his
           promise
           ,
           are
           effectuall
           ,
           although
           they
           be
           administred
           by
           euill
           men
           .
           But
           to
           inferre
           heereupon
           ,
           that
           the
           same
           actions
           ,
           howsoeuer
           don
           scoffingly
           ,
           and
           in
           iest
           ,
           contrary
           ,
           or
           besides
           the
           holy
           institution
           of
           the
           Church
           ,
           are
           truly
           Sacraments
           ;
           It
           is
           a
           conclusion
           too
           violent
           ,
           and
           not
           warranted
           by
           any
           truth
           .
           For
           howsoeuer
           ,
           the
           grace
           of
           Sacraments
           dependeth
           not
           vpon
           the
           Minister
           ,
           who
           maie
           faile
           of
           these
           vertues
           ,
           that
           are
           fitte
           to
           bee
           required
           in
           him
           :
           yet
           it
           is
           necessarie
           ,
           that
           there
           should
           bee
           an
           intention
           to
           administer
           a
           true
           Sacrament
           ,
           least
           we
           put
           no
           difference
           betwixt
           that
           ,
           which
           either
           derision
           ,
           imitatiō
           ,
           chance
           ,
           or
           the
           Church
           doth
           .
           For
           if
           the
           conuersion
           of
           Lucius
           first
           Christian
           king
           of
           this
           land
           ,
           
           were
           to
           be
           acted
           vpon
           a
           stage
           ,
           and
           that
           two
           persons
           ,
           were
           to
           represent
           ,
           ●ugatius
           and
           Damianus
           ,
           sent
           by
           Eleutherius
           the
           Pope
           ,
           to
           baptize
           Lucius
           ,
           could
           any
           man
           in
           reason
           thinke
           ,
           how
           orderly
           soeuer
           performed
           ;
           that
           this
           were
           true
           baptisme
           ?
           were
           not
           this
           ,
           to
           make
           the
           bare
           action
           ,
           all
           ,
           and
           the
           intention
           a
           circumstance
           not
           belonging
           to
           it
           ?
           But
           we
           must
           know
           ,
           as
           M.
           Hooker
           saith
           ,
           that
           Sacramēts
           are
           actions
           ,
           mysticall
           and
           religious
           (
           for
           no
           man
           can
           truly
           define
           them
           otherwise
           )
           which
           nature
           ,
           they
           haue
           not
           ,
           vnlesse
           they
           proceede
           from
           a
           serious
           meaning
           :
           yet
           what
           euery
           mans
           priuate
           minde
           is
           as
           we
           cannot
           know
           ,
           
           so
           neither
           are
           we
           bound
           to
           examine
           ;
           for
           in
           these
           cases
           ,
           the
           knowne
           intent
           of
           the
           Church
           ,
           doth
           generally
           suffice
           ;
           and
           where
           the
           contrary
           is
           not
           manifest
           ,
           (
           as
           circumstances
           will
           serue
           easily
           to
           discouer
           )
           we
           must
           presume
           ,
           that
           he
           which
           outwardly
           doth
           the
           worke
           ,
           hath
           inwardly
           the
           purpose
           of
           the
           Church
           of
           God.
           Now
           ,
           this
           beeing
           a
           discreet
           rule
           ,
           wisely
           to
           put
           a
           difference
           betwixt
           Sacraments
           (
           holie
           actions
           )
           and
           the
           like
           irreligious●●e
           ,
           and
           prophanely
           performed
           ,
           is
           that
           ,
           whereat
           your
           zealous
           wisdome
           ,
           doth
           take
           offence
           ;
           and
           which
           you
           pursue
           with
           that
           bitternesse
           of
           speech
           ,
           (
           calling
           it
           meere
           Popery
           ,
           a
           humane
           inuention
           ,
           and
           inducemēt
           
           to
           
             fides
             implicita
          
           )
           as
           though
           the
           dangers
           were
           neither
           few
           ,
           nor
           small
           ,
           which
           came
           vnto
           y
           e
           Church
           by
           this
           opinion
           .
           Let
           me
           intreat
           your
           patience
           a
           little
           ,
           &
           vouchsafe
           to
           be
           but
           aduised
           by
           him
           ,
           who
           in
           all
           humilitie
           wil
           be
           readie
           to
           follow
           y
           e
           sound
           directions
           of
           the
           meanest
           in
           Gods
           church
           ;
           and
           I
           doubt
           not
           ,
           to
           make
           it
           apparant
           ,
           that
           Maister
           Hooker
           hath
           deliuered
           that
           truth
           ,
           the
           contrary
           wherof
           ,
           is
           no
           way
           fit
           ,
           to
           be
           admitted
           ,
           or
           allowed
           by
           vs.
           Some
           are
           of
           opinion
           ,
           that
           no
           intention
           at
           all
           is
           required
           in
           the
           Ministers
           of
           the
           Sacraments
           ,
           but
           that
           if
           the
           thing
           ,
           and
           the
           words
           be
           present
           ,
           though
           either
           in
           ●est
           ,
           
           or
           otherwise
           performed
           ,
           yet
           notwithstanding
           it
           is
           a
           Sacrament
           .
           The
           first
           Author
           of
           this
           ,
           as
           Bellarmine
           saith
           ,
           was
           Luther
           ,
           whose
           words
           I
           must
           needes
           say
           ,
           are
           violētly
           wrested
           ,
           to
           make
           him
           speake
           that
           which
           he
           neuer
           ment
           .
           It
           is
           like
           that
           heout
           of
           whom
           by
           misunderstanding
           you
           haue
           collected
           this
           opinion
           ,
           was
           Maister
           Caluin
           ;
           who
           rightly
           deriuing
           the
           vertue
           of
           Sacraments
           from
           the
           Minister
           to
           God
           himselfe
           the
           author
           of
           the
           first
           institution
           ,
           saith
           thus
           ;
           I
           refer
           ,
           so
           much
           to
           the
           holy
           institution
           of
           Christ
           ,
           that
           if
           an
           Epicure
           ,
           inwardely
           deriding
           the
           whole
           action
           ,
           
           should
           administer
           the
           supper
           ,
           by
           the
           commandement
           of
           Christ
           (
           marke
           the
           words
           )
           and
           according
           to
           the
           rule
           by
           him
           giuen
           ,
           (
           which
           no
           man
           could
           that
           wanted
           the
           intention
           of
           the
           Church
           )
           I
           would
           account
           them
           ,
           saith
           he
           ,
           the
           true
           pledges
           of
           the
           body
           ,
           and
           the
           blood
           of
           Christ
           :
           Where
           we
           are
           willing
           to
           confesse
           with
           him
           and
           with
           truth
           it selfe
           ,
           that
           Sacraments
           for
           their
           vertue
           ,
           depēd
           not
           vpon
           the
           intention
           of
           the
           Minister
           ,
           though
           without
           the
           intention
           of
           the
           Church
           they
           are
           not
           Sacraments
           .
           Where
           ,
           by
           intention
           we
           meane
           not
           a
           particular
           purpose
           ,
           of
           all
           that
           the
           Sacraments
           require
           ,
           (
           a
           thing
           peraduenture
           aboue
           the
           capacity
           of
           many
           lawfull
           Ministers
           )
           but
           a
           generall
           intention
           ,
           of
           performing
           that
           sacred
           action
           ,
           according
           to
           the
           meaning
           of
           the
           Church
           :
           Where
           ,
           by
           church
           we
           mean
           not
           any
           one
           particular
           ,
           but
           the
           true
           Church
           ;
           or
           as
           M.
           Caluin
           saith
           ,
           Christs
           rule
           ,
           or
           that
           intention
           which
           Christians
           in
           that
           action
           haue
           ;
           and
           yet
           if
           one
           in
           this
           should
           follow
           the
           
           intention
           of
           a
           particular
           Church
           that
           did
           erre
           ,
           it
           were
           not
           a
           reason
           sufficient
           to
           make
           the
           Sacrament
           to
           be
           none
           at
           all
           :
           for
           euen
           his
           intention
           ,
           in
           following
           that
           particular
           Church
           though
           erring
           ,
           were
           an
           intentiō
           of
           following
           the
           true
           Church
           that
           doth
           not
           erre
           .
           Neither
           is
           it
           required
           ,
           as
           the
           scholemen
           say
           ,
           that
           this
           intention
           necessarily
           be
           actual
           ,
           nor
           it
           sufficeth
           not
           ,
           to
           be
           habituall
           ,
           (
           which
           may
           be
           in
           men
           either
           drunke
           or
           asleepe
           )
           but
           vertuall
           ,
           that
           is
           ,
           in
           the
           power
           of
           that
           intention
           ,
           
           which
           howsoeuer
           now
           distracted
           ,
           before
           was
           actuall
           :
           Neither
           doe
           we
           meane
           ,
           that
           the
           Minister
           should
           necessarily
           haue
           the
           same
           intent
           of
           the
           end
           ,
           which
           the
           Church
           hath
           ,
           but
           of
           the
           action
           ;
           the
           end
           being
           perhaps
           ,
           without
           the
           compasse
           of
           his
           knowledg
           ,
           but
           the
           action
           cannot
           ;
           vnlesse
           we
           suppose
           him
           to
           be
           a
           Minister
           weaker
           then
           any
           church
           hath
           .
           For
           it
           is
           one
           thing
           ,
           to
           intend
           what
           the
           Church
           intendeth
           ,
           and
           another
           thing
           ,
           to
           intend
           what
           the
           Church
           doth
           :
           For
           those
           that
           intend
           by
           baptisme
           ,
           an
           vtter
           acquittance
           from
           originall
           sinne
           ,
           and
           those
           that
           doe
           not
           ,
           there
           is
           a
           diuersitie
           in
           the
           end
           ,
           but
           the
           action
           is
           all
           one
           ;
           and
           therefore
           not
           reiterated
           ,
           though
           the
           end
           be
           diuers
           .
           Now
           to
           do
           the
           externall
           action
           ,
           and
           yet
           in
           iest
           ,
           is
           no
           more
           to
           doe
           ,
           what
           the
           Church
           intendeth
           to
           doe
           ,
           then
           their
           speech
           ,
           and
           action
           (
           
             Haile
             King
          
           of
           the
           Iewes
           )
           was
           any
           honor
           ,
           or
           true
           reuerence
           to
           our
           Sauiour
           Christ.
           The
           necessity
           of
           this
           intention
           ,
           (
           not
           for
           grace
           ,
           but
           to
           make
           it
           a
           Sacramentall
           action
           )
           will
           more
           euidently
           appeare
           ,
           if
           wee
           consider
           what
           kinde
           of
           instrument
           the
           Minister
           is
           .
           Man
           may
           be
           the
           instrument
           of
           another
           agent
           many
           waies
           :
           First
           in
           respect
           only
           of
           his
           bodily
           members
           ,
           his
           hand
           ,
           his
           backe
           or
           such
           like
           ;
           without
           any
           ,
           vse
           of
           the
           will.
           Secondly
           ,
           in
           respect
           of
           his
           outward
           parts
           ,
           with
           the
           vse
           of
           sense
           ;
           as
           to
           reade
           ,
           to
           watch
           ,
           to
           tell
           what
           he
           seeth
           ;
           and
           to
           this
           also
           ,
           the
           will
           is
           no
           further
           required
           ,
           but
           to
           the
           outward
           action
           .
           Thirdly
           ,
           in
           respect
           of
           the
           bodily
           members
           ,
           together
           with
           sense
           and
           reason
           ,
           as
           in
           Iudges
           appointed
           by
           Princes
           to
           determine
           causes
           ,
           wherein
           wisdome
           and
           the
           will
           are
           to
           be
           instruments
           .
           Now
           the
           Ministers
           of
           the
           Sacrament
           ,
           
           must
           be
           of
           this
           third
           kinde
           :
           And
           therefore
           saith
           Hugo
           ,
           if
           a
           father
           should
           take
           his
           sonne
           to
           a
           bathe
           ,
           and
           should
           say
           ,
           Sonne
           ,
           
           I
           wash
           thee
           in
           the
           name
           of
           the
           Father
           ,
           and
           of
           the
           Son
           ,
           and
           of
           the
           holy
           Ghost
           ,
           and
           so
           dip
           him
           in
           the
           water
           ,
           it
           were
           ridiculous
           to
           thinke
           that
           hee
           were
           thus
           baptized
           .
           Where
           ,
           although
           such
           prophaners
           are
           without
           excuse
           ,
           for
           vnreuerend
           imitation
           of
           holy
           things
           ,
           yet
           these
           actions
           ,
           without
           the
           intention
           of
           the
           Church
           ,
           can
           no
           wayes
           bee
           tearmed
           sacraments
           .
           For
           if
           those
           ,
           who
           hold
           a
           sermon
           read
           ,
           to
           be
           no
           sermon
           ,
           and
           yet
           a
           prayer
           read
           ,
           to
           be
           a
           prayer
           ,
           require
           that
           the
           Spirit
           of
           grace
           ,
           
           and
           prayer
           ,
           bee
           not
           wanting
           in
           the
           partie
           reading
           ,
           and
           the
           hearers
           ;
           how
           can
           we
           thinke
           those
           actions
           to
           be
           sacramentall
           ,
           where
           in
           the
           Minister
           ,
           there
           is
           not
           so
           much
           as
           an
           intention
           ,
           that
           they
           should
           be
           sacraments
           ?
           And
           therefore
           ,
           saith
           Hugo
           ,
           in
           the
           place
           before
           alleaged
           ,
           
           Alexander
           the
           Bishop
           held
           the
           Baptisme
           that
           Athanafius
           ministred
           to
           other
           boyes
           in
           play
           ,
           to
           be
           true
           Baptisme
           ,
           because
           he
           did
           it
           with
           an
           intention
           of
           true
           Baptisme
           .
           In
           those
           that
           are
           but
           instruments
           (
           as
           the
           minister
           is
           no
           more
           )
           the
           vertues
           of
           faith
           ,
           hope
           ,
           and
           charitie
           ,
           are
           not
           requisite
           ;
           and
           yet
           because
           they
           are
           reasonable
           instruments
           ,
           their
           actions
           must
           proceede
           from
           election
           ,
           and
           intention
           .
           Therefore
           we
           conclude
           ,
           that
           this
           intention
           of
           the
           Church
           ,
           is
           no
           ground
           of
           vncertaintie
           ,
           seeing
           she
           tendeth
           but
           one
           thing
           ;
           that
           is
           ,
           to
           performe
           them
           as
           Sacraments
           ;
           nor
           giueth
           any
           power
           to
           the
           vertue
           of
           the
           Sacrament
           ;
           and
           that
           the
           Church
           cannot
           make
           a
           Sacrament
           ;
           but
           to
           distinguish
           betwixt
           actions
           religious
           ,
           and
           the
           same
           not
           religious
           ,
           there
           is
           required
           the
           intention
           of
           the
           Church
           .
        
      
       
         
         
           ARTICLE
           XVI
           .
           Of
           the
           necessitie
           of
           Baptisme
           .
        
         
           WHere
           many
           things
           are
           doubted
           of
           without
           reason
           ,
           it
           is
           neither
           easie
           ,
           nor
           vsually
           expedient
           to
           answer
           all
           .
           Wisdome
           esteemeth
           it
           much
           fitter
           ,
           to
           passe
           by
           without
           yeelding
           satisfaction
           to
           some
           apparant
           truths
           called
           in
           question
           ,
           rather
           then
           by
           answering
           ,
           to
           let
           the
           simple
           vnderstand
           ,
           that
           men
           haue
           doubted
           of
           those
           points
           .
           For
           the
           first
           calling
           in
           question
           of
           vnfallible
           truths
           ,
           gaue
           strength
           to
           euill
           minds
           ,
           to
           find
           out
           all
           shewes
           of
           reason
           ,
           for
           maintaining
           of
           those
           things
           ,
           which
           their
           owne
           weaknesse
           at
           first
           made
           them
           simply
           to
           mistake
           .
           So
           that
           ,
           whosoeuer
           maketh
           euerie
           doubt
           to
           bee
           a
           contention
           ,
           or
           laboureth
           to
           confute
           errours
           of
           long
           continuance
           ,
           in
           the
           first
           ,
           kindleth
           but
           that
           sparke
           ,
           which
           without
           some
           breath
           would
           easily
           die
           ;
           and
           in
           the
           latter
           ,
           must
           arme
           himselfe
           to
           encounter
           an
           obstinate
           resolution
           .
           The
           consideration
           of
           this
           ,
           made
           me
           not
           willing
           ,
           either
           to
           dispute
           the
           newe
           borne
           doubts
           of
           your
           owne
           in
           this
           Article
           ,
           which
           being
           discussed
           in
           time
           ,
           might
           grow
           to
           be
           old
           errours
           ,
           or
           to
           bestowe
           labour
           ,
           for
           the
           assisting
           of
           that
           truth
           ,
           which
           out
           of
           great
           iudgement
           ,
           and
           learning
           ,
           hath
           often
           beene
           defended
           by
           other
           mens
           paines
           .
           But
           seeing
           it
           is
           an
           vsuall
           false
           conclusion
           ,
           as
           to
           argue
           a
           lawfulnesse
           from
           what
           we
           doe
           ,
           so
           a
           want
           of
           abilitie
           from
           what
           we
           doe
           not
           ;
           I
           thought
           it
           fitter
           ,
           euen
           following
           their
           steps
           that
           haue
           gone
           before
           me
           ,
           rather
           to
           resolue
           others
           what
           you
           haue
           doubted
           of
           in
           this
           point
           ,
           thē
           that
           any
           should
           conclude
           out
           of
           silence
           ,
           an
           impossibilitie
           that
           you
           could
           be
           answered
           .
           For
           the
           willingnes
           that
           some
           men
           haue
           ,
           to
           do
           more
           then
           they
           are
           able
           ,
           maketh
           others
           suspected
           ,
           to
           want
           abilitie
           ,
           in
           whom
           there
           appeareth
           not
           the
           same
           willingnesse
           .
           If
           al
           men
           rightly
           considered
           in
           those
           actions
           that
           concerne
           mans
           saluation
           ,
           how
           farre
           we
           are
           
           tied
           not
           onely
           in
           obedience
           ,
           but
           for
           vse
           ,
           to
           those
           things
           that
           are
           meanes
           to
           effect
           the
           same
           ;
           few
           would
           haue
           beene
           so
           carelesly
           resolute
           ,
           to
           contemne
           good
           works
           ,
           through
           an
           opinion
           of
           an
           eternall
           election
           ,
           or
           so
           negligently
           haue
           despised
           the
           onely
           doore
           of
           entrance
           into
           the
           Church
           (
           Baptisme
           )
           through
           an
           opinion
           that
           God
           doth
           saue
           ,
           euen
           where
           this
           is
           wanting
           .
           
           We
           do
           all
           confesse
           ,
           that
           Baptisme
           is
           a
           sacrament
           of
           regeneration
           ,
           or
           new
           birth
           ,
           by
           water
           in
           the
           word
           of
           life
           ;
           that
           it
           is
           a
           signe
           ,
           nay
           a
           meanes
           of
           initiation
           ,
           whereby
           we
           are
           coopted
           into
           the
           societie
           of
           the
           Church
           :
           
           Thus
           ,
           by
           this
           being
           ingraffed
           into
           Christ
           ,
           we
           may
           be
           taken
           for
           the
           sonnes
           of
           God
           ;
           and
           so
           receiue
           newe
           names
           to
           bee
           called
           Christians
           :
           And
           therefore
           learned
           men
           ,
           haue
           thought
           it
           to
           bee
           the
           doore
           of
           our
           actuall
           entrance
           into
           Gods
           house
           ;
           the
           first
           apparant
           being
           of
           life
           ,
           as
           Saint
           Basil
           calleth
           it
           ;
           
           the
           first
           step
           of
           our
           sanctification
           ,
           as
           Master
           Hooker
           saith
           .
           For
           as
           we
           are
           not
           naturally
           men
           ,
           without
           birth
           ,
           so
           neither
           are
           we
           Christian
           men
           ,
           in
           the
           eye
           of
           the
           Church
           ,
           without
           new
           birth
           ;
           we
           say
           in
           the
           eye
           of
           the
           Church
           :
           for
           we
           take
           not
           vpon
           vs
           ,
           to
           see
           as
           God
           doth
           ,
           who
           knoweth
           without
           all
           meanes
           ,
           both
           to
           make
           ,
           and
           without
           visible
           tokens
           ,
           is
           able
           to
           discerne
           who
           belong
           vnto
           him
           :
           And
           yet
           in
           our
           eye
           ,
           Baptisme
           is
           that
           ,
           which
           both
           declareth
           ,
           and
           maketh
           vs
           to
           be
           Christians
           .
           
           Therefore
           it
           is
           a
           strange
           opinion
           of
           them
           ,
           who
           say
           ,
           that
           he
           which
           is
           not
           a
           Christian
           before
           baptisme
           ,
           cannot
           be
           made
           a
           Christian
           by
           baptisme
           ;
           which
           is
           onely
           the
           seale
           of
           the
           grace
           of
           God
           ,
           before
           receiued
           .
           These
           ,
           as
           it
           seemeth
           you
           doe
           ,
           eleuate
           too
           much
           the
           ordinarie
           and
           immediate
           meanes
           of
           life
           ,
           relying
           wholy
           vpon
           the
           bare
           conceit
           ,
           of
           that
           eternall
           election
           ,
           which
           notwithstanding
           includeth
           a
           subordination
           of
           meanes
           ;
           without
           which
           ,
           we
           are
           not
           actually
           brought
           to
           inioy
           what
           God
           secretly
           did
           intend
           :
           And
           therefore
           to
           build
           vpon
           Gods
           election
           ,
           if
           we
           keepe
           not
           our selues
           to
           the
           wayes
           which
           he
           hath
           appointed
           for
           men
           to
           walke
           in
           ,
           is
           but
           a
           selfe
           deceiuing
           vanitie
           :
           for
           all
           men
           notwithstanding
           their
           preordination
           vnto
           life
           (
           which
           none
           can
           know
           
           but
           God
           only
           )
           are
           in
           the
           Apostles
           opinion
           ,
           
           till
           they
           haue
           imbraced
           the
           truth
           ,
           but
           the
           children
           of
           wrath
           as
           well
           as
           others
           .
           And
           howsoeuer
           the
           children
           of
           the
           faithfull
           ,
           are
           borne
           holy
           ,
           as
           you
           alleage
           out
           of
           y
           t
           reuerend
           Bishop
           ;
           &
           the
           Elect
           ,
           are
           adopted
           to
           be
           the
           sons
           of
           God
           in
           their
           predestination
           ,
           〈◊〉
           afterwards
           whē
           they
           beleeue
           ,
           then
           they
           are
           said
           more
           properly
           to
           be
           the
           sons
           of
           God
           indeed
           :
           for
           although
           it
           be
           true
           as
           Saint
           Paul
           saith
           ,
           
           that
           your
           sonnes
           are
           holy
           ,
           namely
           ,
           when
           they
           are
           borne
           ,
           by
           reason
           of
           the
           promise
           ,
           yet
           he
           saith
           ,
           that
           we
           are
           sanctified
           by
           faith
           ,
           meaning
           actually
           and
           indeed
           .
           For
           as
           kings
           (
           in
           those
           kingdomes
           that
           are
           by
           election
           )
           are
           first
           chosen
           ,
           then
           designed
           ,
           then
           crowned
           ,
           which
           last
           action
           is
           that
           which
           maketh
           them
           ful
           ,
           
           and
           compleate
           kings
           ;
           so
           whatsoeuer
           we
           were
           ,
           in
           that
           secret
           election
           to
           vs
           vnknowne
           ,
           
           yet
           then
           ,
           when
           we
           are
           baptized
           ,
           and
           not
           before
           ,
           we
           are
           properly
           ,
           publikely
           ,
           solemnly
           ioyned
           vnto
           God
           ,
           and
           admitted
           into
           his
           Church
           :
           Yet
           we
           exclude
           not
           (
           neither
           doth
           any
           that
           I
           know
           )
           these
           benefits
           thus
           bestowed
           ,
           ordinarily
           ,
           in
           ,
           and
           with
           Baptisme
           ,
           but
           that
           extraordinarily
           (
           sometimes
           before
           ,
           as
           in
           Paul
           and
           Cornelius
           ;
           sometimes
           after
           ,
           as
           in
           many
           baptized
           by
           heretikes
           ;
           sometimes
           without
           ,
           as
           in
           those
           who
           preuent
           their
           baptisme
           by
           martyrdome
           ,
           and
           some
           others
           )
           these
           benefits
           may
           be
           bestowed
           .
           For
           it
           were
           a
           fearefull
           doctrine
           ,
           iniurious
           to
           many
           thousands
           soules
           ,
           and
           blasphemous
           against
           the
           bottomles
           mercie
           of
           a
           most
           louing
           father
           ,
           to
           exclude
           all
           those
           from
           eternall
           life
           ,
           whom
           not
           negligence
           ,
           or
           contēpt
           ,
           but
           some
           other
           occasion
           hath
           hindred
           to
           be
           baptized
           .
           And
           therefore
           it
           is
           strange
           ,
           that
           you
           would
           make
           M.
           Hooker
           to
           speake
           for
           so
           absolute
           a
           necessitie
           (
           which
           indeed
           he
           doth
           not
           )
           but
           maketh
           it
           limited
           ;
           or
           that
           yourself
           would
           dislike
           a
           necessity
           ,
           
           wheras
           you
           confesse
           ,
           this
           to
           be
           the
           conditiō
           of
           baptisme
           ,
           if
           it
           cannot
           be
           had
           as
           it
           ought
           .
           The
           matter
           then
           principally
           called
           in
           question
           in
           this
           Article
           ,
           is
           what
           kind
           of
           necessity
           there
           is
           of
           baptisme
           ;
           a
           thing
           already
           fully
           hādled
           by
           M.
           Hooker
           ;
           
           &
           therfore
           we
           wil
           be
           more
           sparing
           in
           this
           point
           .
           All
           things
           ,
           which
           either
           are
           known
           causes
           ,
           
           or
           fit
           meanes
           ,
           wherby
           any
           great
           good
           is
           vsually
           procured
           ,
           or
           men
           deliuered
           frō
           greeuous
           euil
           ,
           the
           same
           we
           must
           needs
           confesse
           necessarie
           :
           now
           we
           know
           there
           is
           a
           necessity
           absolute
           ,
           &
           there
           is
           a
           necessity
           conditionall
           &
           euen
           that
           conditional
           for
           the
           end
           in
           ordinary
           estimation
           ,
           is
           absolutely
           necessarie
           .
           Thus
           to
           a
           man
           in
           the
           sea
           ,
           to
           escape
           drowning
           ,
           we
           account
           a
           ship
           a
           necessary
           meanes
           ,
           euen
           of
           absolute
           necessity
           in
           respect
           of
           our
           iudgement
           ,
           howsoeuer
           some
           few
           ,
           haue
           escaped
           by
           other
           meanes
           ;
           so
           our
           Sauiour
           saith
           of
           Baptisme
           ,
           vnlesse
           a
           man
           be
           born●●gaine
           of
           water
           ,
           
           and
           of
           the
           Holy-ghost
           ,
           he
           cannot
           enter
           into
           the
           kingdome
           of
           heauen
           .
           Which
           place
           we
           vnderstand
           ,
           howsoeuer
           some
           deny
           it
           ,
           of
           Baptisme
           ,
           by
           materiall
           water
           ,
           according
           to
           the
           generall
           consent
           of
           the
           auncient
           Fathers
           :
           For
           it
           is
           a
           rule
           in
           expounding
           the
           Scriptures
           ,
           that
           where
           a
           literall
           construction
           will
           stand
           ,
           (
           as
           in
           this
           place
           )
           the
           farthest
           from
           the
           letter
           is
           commonly
           the
           worst
           .
           And
           therefore
           water
           ,
           &
           the
           spirit
           both
           concurring
           in
           that
           sacrament
           ,
           why
           should
           there
           not
           be
           ,
           though
           not
           an
           equall
           ,
           yet
           a
           necessity
           of
           both
           .
           For
           as
           the
           spirit
           is
           necessary
           to
           regeneratiō
           ,
           so
           regeneratiō
           is
           necessary
           to
           eternal
           life
           ,
           which
           so
           far
           dependeth
           vpō
           the
           outward
           sacramēt
           ,
           that
           God
           wil
           haue
           it
           imbraced
           not
           only
           as
           a
           signe
           or
           token
           what
           we
           receiue
           ,
           as
           you
           affirme
           ,
           but
           also
           as
           an
           instrument
           ,
           or
           meane
           ,
           whereby
           we
           receiue
           it
           ;
           and
           this
           without
           any
           inthralling
           ,
           as
           you
           seeme
           to
           feare
           ,
           of
           Gods
           mercifull
           grace
           :
           Neither
           ,
           as
           Hugo
           saith
           ,
           doe
           these
           giue
           ,
           (
           speaking
           of
           the
           Sacraments
           )
           that
           which
           is
           giuen
           by
           these
           ,
           
           and
           yet
           ordinarily
           as
           necessary
           to
           receiue
           these
           ,
           as
           those
           graces
           are
           necessary
           which
           we
           receiue
           by
           these
           .
           For
           ,
           though
           Baptisme
           bee
           not
           a
           cause
           of
           grace
           ,
           yet
           the
           grace
           which
           is
           giuen
           by
           baptisme
           ,
           doth
           so
           far
           depend
           vpon
           the
           very
           outward
           sacrament
           ,
           as
           God
           will
           haue
           it
           imbraced
           as
           a
           necessary
           meanes
           ,
           whereby
           we
           receiue
           the
           same
           :
           and
           howsoeuer
           we
           dare
           not
           iudge
           those
           ,
           that
           in
           some
           cases
           do
           want
           it
           ,
           yet
           we
           may
           boldly
           gather
           ,
           that
           he
           ,
           whose
           mercy
           now
           vouchsafeth
           to
           bestowe
           the
           meanes
           ,
           hath
           also
           long
           since
           intended
           vs
           that
           wherunto
           they
           leade
           .
           For
           to
           
           imagine
           ,
           
           nothing
           necessary
           but
           saith
           ,
           is
           to
           come
           neere
           the
           error
           of
           the
           old
           Valentinian
           hereticks
           ,
           who
           ascribed
           all
           to
           knowledge
           only
           .
           So
           saith
           Tertullian
           .
           Some
           account
           the
           Sacraments
           ,
           as
           vnprofitable
           without
           faith
           ,
           so
           needeles
           where
           faith
           is
           ;
           
           but
           no
           faith
           can
           bee
           profitable
           ,
           saith
           Saint
           Bernard
           to
           him
           ,
           who
           when
           he
           may
           ,
           yet
           refuseth
           to
           receiue
           the
           Sacraments
           .
           Therefore
           if
           Christ
           himselfe
           ,
           which
           giueth
           saluation
           ,
           require
           Baptisme
           ,
           it
           is
           not
           for
           vs
           to
           dispute
           or
           examine
           ,
           whether
           those
           that
           are
           vnbaptized
           ,
           may
           be
           saued
           ,
           but
           seriously
           to
           doe
           that
           ,
           which
           is
           required
           ,
           and
           religiously
           to
           feare
           the
           danger
           ,
           which
           may
           grow
           by
           the
           want
           thereof
           .
           For
           doubtles
           ,
           the
           sacrament
           of
           Baptisme
           ,
           in
           respect
           of
           God
           the
           author
           of
           the
           institution
           ,
           may
           admit
           dispensation
           ;
           but
           in
           respect
           of
           vs
           ,
           who
           are
           tyed
           to
           obeie
           ,
           there
           is
           an
           absolute
           necessity
           .
           
           For
           it
           is
           in
           the
           power
           ,
           of
           God
           without
           these
           to
           saue
           ;
           but
           it
           is
           not
           in
           the
           power
           of
           man
           ,
           without
           these
           to
           come
           to
           saluation
           .
           And
           yet
           the
           Church
           holdeth
           constantly
           ,
           as
           well
           touching
           other
           beleeuers
           ,
           as
           Martyrs
           ,
           that
           Baptisme
           taken
           away
           by
           necessity
           ,
           taketh
           not
           away
           the
           necessity
           of
           Baptisme
           ;
           but
           is
           supplied
           by
           the
           desire
           therof
           .
           For
           what
           is
           there
           in
           vs
           ,
           saith
           Saint
           Ambrose
           ,
           more
           then
           to
           will
           and
           to
           seeke
           for
           our
           owne
           good
           .
           Thy
           seruant
           Valentinian
           (
           who
           died
           before
           he
           was
           baptized
           )
           Oh
           Lord
           ,
           did
           both
           .
           For
           as
           the
           visible
           signe
           ,
           may
           be
           without
           true
           holinesse
           ,
           so
           the
           inuisible
           sanctification
           ,
           saith
           Saint
           Austin
           ,
           may
           sometimes
           be
           without
           the
           visible
           signe
           :
           And
           yet
           these
           are
           no
           iust
           reasons
           ,
           
           either
           to
           make
           vs
           presume
           ,
           or
           to
           take
           away
           the
           necessity
           of
           this
           holy
           sacramēt
           :
           For
           euen
           those
           haue
           it
           in
           their
           wishe
           ,
           
           as
           the
           Schoolemen
           say
           ,
           who
           indeed
           do
           want
           y
           e
           same
           .
           And
           howsoeuer
           ,
           as
           they
           of
           Rhemes
           confesse
           ,
           such
           may
           be
           the
           grace
           of
           God
           towards
           men
           ,
           that
           they
           may
           haue
           remissiō
           ,
           iustification
           &
           sanctificatiō
           before
           the
           external
           sacrament
           of
           Baptisme
           ;
           as
           in
           Peters
           preaching
           they
           all
           receiued
           the
           Holy-ghost
           before
           the
           sacrament
           ;
           yet
           this
           is
           no
           ordinary
           thing
           now
           in
           infants
           ;
           and
           whosoeuer
           therefore
           shal
           contemne
           them
           ,
           cannot
           be
           saued
           .
           Yet
           God
           ,
           who
           hath
           not
           bound
           his
           grace
           ,
           in
           respect
           of
           his
           owne
           
           freedome
           ,
           
           to
           any
           Sacrament
           ,
           may
           ,
           and
           doth
           accept
           them
           as
           baptized
           ,
           which
           either
           are
           martyred
           before
           they
           could
           be
           baptized
           ,
           or
           else
           depart
           this
           life
           ,
           with
           wi●he
           and
           desire
           to
           haue
           that
           Sacrament
           ,
           which
           by
           some
           remediles
           necessity
           ,
           they
           could
           not
           obtaine
           .
           For
           the
           iust
           ,
           by
           what
           death
           soeuer
           he
           be
           preuented
           ,
           
           his
           soule
           shall
           be
           in
           rest
           .
           And
           whereas
           you
           demaund
           ,
           whether
           our
           sacraments
           be
           not
           the
           same
           in
           nature
           ,
           vertue
           ,
           and
           substance
           ,
           that
           the
           sacraments
           of
           the
           Iewes
           were
           vnder
           the
           law
           ;
           and
           therefore
           baptisme
           to
           be
           of
           no
           more
           necessity
           ,
           
           then
           circumcision
           ;
           we
           answeare
           with
           Saint
           Austin
           :
           The
           Sacraments
           deliuered
           by
           Christ
           ,
           are
           for
           number
           fewer
           ;
           (
           taking
           ,
           as
           Maister
           Zanchy
           noteth
           ,
           sacraments
           largly
           for
           al
           those
           ceremonies
           as
           he
           did
           )
           for
           performance
           easier
           ;
           for
           vnderstanding
           more
           excellent
           ;
           for
           obseruation
           more
           chast
           .
           And
           therefore
           ,
           though
           all
           sacraments
           for
           their
           substance
           be
           one
           ,
           (
           that
           is
           Christ
           )
           and
           that
           more
           particularly
           baptisme
           succeedeth
           circumcision
           :
           yet
           their
           difference
           is
           great
           ,
           both
           in
           their
           rites
           which
           were
           diuers
           ,
           
           &
           in
           the
           maner
           of
           the
           obiect
           ;
           the
           one
           Christ
           to
           come
           ,
           the
           other
           already
           come
           ;
           the
           one
           a
           corporall
           benefit
           ,
           to
           be
           of
           that
           Church
           which
           should
           haue
           her
           certaine
           seate
           vntill
           the
           comming
           of
           the
           Messias
           ,
           in
           the
           land
           of
           Canaan
           ;
           the
           other
           expecting
           a
           spiritual
           kingdom
           .
           The
           one
           bounde
           ,
           to
           an
           obseruation
           of
           the
           whole
           lawe
           ,
           Ceremoniall
           ,
           Iudiciall
           ,
           Morall
           ;
           the
           other
           only
           to
           the
           moral
           law
           ;
           and
           for
           want
           of
           true
           fulfilling
           of
           it
           ,
           to
           faith
           and
           repentance
           .
           The
           one
           to
           Israel
           only
           ,
           the
           other
           to
           the
           whole
           Church
           .
           The
           one
           to
           continue
           ,
           till
           the
           comming
           of
           the
           Messias
           in
           humility
           ,
           the
           other
           vntill
           his
           comming
           in
           glory
           .
           The
           one
           belonged
           vnto
           the
           males
           only
           ,
           the
           other
           to
           all
           .
           So
           that
           as
           the
           differences
           were
           many
           ,
           and
           not
           small
           ;
           euen
           so
           we
           doubte
           not
           to
           affirme
           ,
           that
           the
           benefits
           are
           far
           more
           ;
           and
           the
           necessity
           is
           much
           greater
           .
           And
           therfore
           ,
           as
           Maister
           Hooker
           saith
           ,
           we
           haue
           for
           baptisme
           no
           day
           set
           ,
           
           as
           the
           Iewes
           had
           for
           circumcision
           ;
           neither
           haue
           we
           by
           the
           law
           of
           God
           ,
           but
           only
           by
           the
           Churches
           discretion
           ,
           a
           place
           therunto
           appointed
           .
           Baptisme
           therefore
           euen
           in
           the
           
           meaning
           of
           the
           law
           of
           Christ
           ,
           belōgeth
           vnto
           infants
           capable
           therof
           ,
           frō
           the
           very
           instant
           of
           their
           birth
           ;
           which
           if
           they
           haue
           not
           howsoeuer
           ,
           rather
           then
           lose
           it
           by
           being
           put
           off
           ,
           because
           some
           circumstances
           of
           solemnity
           do
           not
           concur
           ,
           the
           Church
           ,
           as
           much
           as
           in
           her
           lieth
           (
           marke
           the
           words
           ,
           for
           she
           cannot
           disappoint
           Gods
           eternall
           election
           )
           but
           as
           far
           as
           is
           in
           her
           power
           ,
           by
           denying
           the
           meanes
           ,
           casteth
           away
           their
           soules
           :
           and
           therefore
           there
           is
           a
           more
           absolute
           necessity
           ,
           in
           the
           Church
           to
           giue
           Baptisme
           ,
           which
           she
           can
           neuer
           willingly
           refuse
           to
           doe
           without
           cruelty
           ,
           then
           there
           is
           in
           the
           faithfull
           to
           receiue
           it
           ,
           who
           ,
           how
           willing
           soeuer
           ,
           yet
           alwaies
           cannot
           .
        
      
       
         
           ARTICLE
           XVII
           .
           Of
           Transubstantiation
           .
        
         
           SEeing
           the
           Church
           ,
           hath
           nothing
           left
           vnto
           it
           ,
           either
           more
           powerful
           ,
           or
           more
           reuerently
           to
           be
           esteemed
           ,
           then
           the
           holy
           Sacraments
           ;
           it
           hath
           bin
           the
           policie
           of
           Sathan
           ,
           from
           the
           beginning
           ,
           to
           darken
           the
           cleere
           light
           of
           these
           ,
           with
           infinit
           clouds
           of
           vnnecessary
           questions
           ,
           wholy
           impertinent
           ,
           and
           vnprofitable
           to
           that
           cause
           .
           So
           that
           out
           of
           due
           consideration
           of
           this
           great
           euill
           ,
           wisemen
           haue
           thought
           it
           more
           fit
           ,
           by
           application
           ,
           to
           make
           vse
           of
           that
           ,
           which
           concernes
           them
           in
           this
           kinde
           ,
           rather
           then
           by
           curious
           inquisition
           to
           desire
           ,
           to
           finde
           out
           ,
           what
           concerneth
           them
           not
           .
           The
           whole
           benefit
           ,
           which
           the
           Church
           hath
           ,
           is
           from
           Christ
           ;
           and
           this
           by
           no
           other
           meanes
           but
           by
           participation
           :
           For
           Christ
           to
           be
           what
           he
           is
           ,
           is
           not
           to
           be
           what
           he
           is
           to
           the
           Church
           ,
           but
           only
           by
           a
           participation
           of
           all
           that
           he
           is
           ,
           (
           as
           a
           mediator
           )
           betwixt
           him
           and
           vs.
           This
           we
           cal
           the
           mutuall
           ,
           inward
           hold
           ,
           which
           Christ
           hath
           of
           vs
           and
           we
           of
           him
           ,
           in
           such
           sort
           that
           each
           possesseth
           other
           ,
           by
           way
           of
           speciall
           interest
           ,
           properly
           ,
           and
           inherent
           copulation
           :
           for
           what
           soeuer
           we
           are
           eternally
           ,
           
           according
           to
           his
           election
           ,
           wee
           are
           actually
           no
           longer
           in
           God
           ,
           then
           onely
           from
           the
           time
           of
           our
           actuall
           adoption
           into
           the
           body
           of
           his
           true
           Church
           ,
           into
           the
           fellowship
           of
           his
           children
           :
           
           wee
           are
           therefore
           adopted
           sonnes
           of
           God
           to
           eternall
           life
           by
           participation
           of
           the
           onely
           Sonne
           of
           God
           ,
           
           whose
           life
           is
           the
           welspring
           &
           cause
           of
           ours
           .
           This
           participation
           ,
           besides
           the
           presence
           of
           Christs
           person
           ,
           and
           besides
           the
           mysticall
           copulation
           thereof
           ,
           with
           the
           parts
           and
           members
           of
           his
           whole
           Church
           ,
           importeth
           a
           true
           actuall
           influence
           of
           grace
           ,
           
           whereby
           the
           life
           which
           we
           liue
           ,
           according
           to
           godlinesse
           ,
           is
           his
           ,
           and
           from
           him
           wee
           receiue
           those
           perfections
           ,
           wherein
           our
           eternal
           happinesse
           consisteth
           .
           This
           is
           partly
           by
           imputation
           of
           his
           merit
           ,
           partly
           by
           habituall
           ,
           and
           reall
           infusion
           of
           his
           grace
           ;
           the
           first
           whereof
           ,
           as
           the
           ground
           of
           all
           the
           rest
           ,
           being
           the
           Spirit
           ,
           maketh
           a
           blessed
           vnion
           of
           all
           those
           ,
           howsoeuer
           distinguisht
           ,
           by
           place
           ,
           or
           time
           ,
           who
           mystically
           belong
           vnto
           that
           body
           ;
           and
           this
           being
           the
           common
           vnion
           of
           all
           Saints
           ,
           we
           fitly
           terme
           ,
           the
           communion
           of
           Saints
           .
           That
           of
           imputation
           ,
           maketh
           vs
           al
           sonnes
           ,
           in
           which
           number
           ,
           how
           farre
           so
           euer
           one
           may
           seeme
           to
           excel
           another
           ;
           yet
           touching
           this
           ,
           that
           all
           are
           sons
           ,
           they
           are
           all
           equals
           ;
           some
           happily
           better
           sonnes
           then
           the
           rest
           are
           ,
           but
           none
           anie
           more
           a
           sonne
           ,
           then
           another
           .
           Neither
           doth
           this
           participation
           ,
           include
           anie
           grosse
           surmise
           ,
           of
           any
           mixture
           of
           the
           substance
           of
           his
           flesh
           with
           ours
           ,
           but
           is
           actually
           deriued
           vnto
           his
           Church
           ,
           by
           the
           vse
           of
           his
           holy
           Sacraments
           :
           Wherein
           Baptisme
           doth
           chalenge
           vnto
           it self
           ,
           the
           inchoation
           of
           those
           graces
           ,
           the
           consummation
           whereof
           dependeth
           vpon
           other
           mysteries
           .
           For
           the
           grace
           which
           we
           haue
           ,
           by
           the
           holy
           Eucharist
           ,
           doth
           not
           begin
           ,
           but
           continue
           life
           ;
           and
           therefore
           no
           man
           receiueth
           it
           before
           Baptisme
           ,
           because
           nothing
           is
           capable
           of
           nourishment
           ,
           that
           doth
           not
           liue
           .
           Now
           life
           being
           propounded
           to
           all
           men
           as
           their
           end
           ;
           those
           which
           by
           Baptisme
           haue
           laid
           the
           foundation
           ,
           and
           attained
           the
           first
           beginning
           of
           a
           new
           life
           ,
           haue
           in
           the
           Eucharist
           ,
           foode
           prescribed
           and
           giuen
           ,
           for
           the
           continuance
           of
           life
           in
           them
           .
           In
           both
           the
           
           same
           thing
           being
           affoorded
           (
           which
           is
           a
           participation
           of
           Christ
           )
           in
           our
           infancie
           we
           are
           incorporated
           into
           Christ
           ,
           and
           by
           Baptisme
           receiue
           the
           grace
           of
           his
           Spirit
           ,
           without
           any
           sense
           or
           feeling
           of
           the
           gift
           ,
           which
           God
           bestoweth
           .
           In
           the
           Eucharist
           we
           so
           receiue
           the
           gift
           of
           God
           ,
           that
           we
           know
           by
           grace
           ,
           what
           the
           grace
           is
           ,
           which
           God
           giueth
           vs.
           The
           degrees
           of
           our
           increase
           in
           holinesse
           ,
           and
           vertue
           ,
           we
           see
           ,
           and
           can
           iudge
           of
           them
           ;
           we
           vnderstand
           that
           the
           strength
           of
           our
           life
           begun
           in
           Christ
           is
           Christ
           ;
           that
           his
           flesh
           is
           meat
           ,
           and
           his
           bloud
           drinke
           ,
           not
           by
           surmised
           imagination
           ,
           but
           truly
           ;
           euen
           so
           truly
           ,
           that
           through
           faith
           we
           perceiue
           in
           the
           body
           and
           bloud
           sacramentally
           presented
           ,
           the
           verie
           taste
           of
           eternall
           life
           :
           the
           grace
           of
           the
           Sacrament
           is
           heere
           as
           the
           food
           which
           wee
           eate
           and
           drinke
           .
           And
           howsoeuer
           it
           was
           to
           bee
           feared
           ,
           that
           by
           the
           meanes
           of
           some
           ,
           men
           should
           be
           brought
           to
           account
           of
           this
           Sacrament
           ,
           but
           only
           as
           of
           a
           shadow
           ,
           destitute
           ,
           emptie
           ,
           and
           voide
           of
           Christ
           ;
           yet
           now
           at
           length
           ,
           for
           any
           thing
           that
           I
           can
           see
           ,
           all
           sides
           are
           growne
           ,
           as
           it
           is
           fit
           ,
           to
           a
           generall
           agreement
           concerning
           that
           which
           alone
           is
           materiall
           ,
           namely
           ,
           the
           reall
           participation
           of
           Christ
           ,
           and
           of
           life
           ,
           in
           his
           body
           and
           bloud
           ,
           by
           meanes
           of
           this
           Sacrament
           .
           The
           maner
           how
           ,
           which
           ought
           to
           be
           the
           least
           part
           of
           our
           consideration
           ,
           is
           in
           this
           question
           ,
           the
           greatest
           difference
           :
           So
           that
           ,
           considering
           the
           small
           successe
           ,
           that
           bitter
           contentions
           haue
           had
           in
           this
           cause
           ,
           it
           were
           to
           be
           wished
           ,
           that
           men
           would
           giue
           themselues
           ,
           more
           to
           meditate
           with
           silence
           ,
           what
           they
           haue
           by
           the
           sacrament
           ;
           and
           in
           humilitie
           ,
           lesse
           to
           dispute
           ,
           of
           the
           maner
           how
           :
           This
           being
           the
           true
           difference
           betwixt
           Christes
           disciples
           ,
           and
           others
           ;
           that
           the
           one
           ,
           because
           they
           enioyed
           not
           ,
           disputed
           :
           the
           other
           disputed
           not
           ,
           because
           they
           inioyed
           .
           For
           doubtlesse
           this
           heauenly
           food
           ,
           is
           giuen
           for
           the
           satisfying
           of
           our
           emptie
           soules
           ,
           and
           not
           for
           the
           exercising
           of
           our
           curious
           ,
           and
           subtill
           wits
           .
           It
           is
           sufficient
           that
           the
           sacraments
           reallie
           exhibit
           ,
           what
           they
           promise
           ;
           though
           they
           are
           not
           really
           ,
           or
           doe
           not
           really
           containe
           in
           themselues
           ,
           that
           grace
           ,
           which
           with
           them
           ,
           or
           by
           them
           ,
           
           it
           pleaseth
           God
           to
           bestow
           .
           Now
           the
           first
           by
           all
           sides
           being
           granted
           ,
           
           why
           doe
           we
           vainly
           (
           saith
           Maister
           Hooker
           )
           trouble
           our selues
           with
           so
           fierce
           contentions
           ,
           whether
           by
           consubstantiation
           ,
           or
           els
           by
           Transubstantiation
           ,
           the
           sacrament
           it selfe
           ,
           be
           first
           possest
           with
           Christ
           or
           no
           ?
           a
           thing
           which
           no
           way
           can
           either
           further
           ,
           or
           hinder
           vs
           ,
           howsoeuer
           it
           stand
           ,
           because
           our
           participation
           of
           Christ
           in
           the
           sacrament
           ,
           dependeth
           vpon
           the
           cooperation
           of
           his
           omnipotent
           power
           ,
           which
           maketh
           it
           his
           body
           and
           bloud
           to
           vs
           ,
           whether
           with
           change
           ,
           or
           without
           alteration
           of
           the
           element
           ,
           such
           as
           they
           imagine
           ;
           we
           need
           not
           greatly
           to
           care
           or
           enquire
           for
           :
           That
           being
           admitted
           ,
           wherein
           all
           agree
           ,
           (
           which
           is
           a
           reall
           presence
           )
           why
           should
           not
           the
           rest
           in
           question
           ,
           rather
           be
           left
           as
           superfluous
           ,
           then
           vrged
           as
           necessarie
           .
           This
           is
           that
           ,
           which
           being
           vttered
           by
           Maister
           Hooker
           ,
           out
           of
           great
           wisdome
           ,
           argueth
           as
           you
           surmise
           ,
           that
           hee
           maketh
           light
           of
           the
           doctrin
           of
           Transubstantiation
           ;
           whereas
           the
           reuerend
           Fathers
           of
           our
           Church
           ,
           doe
           so
           much
           detest
           it
           ;
           and
           that
           so
           many
           blessed
           Martyrs
           ,
           haue
           suffered
           death
           for
           denial
           thereof
           .
           Whether
           the
           doctrine
           of
           Transubstantiation
           be
           true
           ,
           or
           false
           (
           howsoeuer
           it
           is
           plaine
           what
           Maister
           Hooker
           thought
           )
           yet
           ,
           that
           is
           no
           part
           of
           the
           contention
           at
           this
           time
           .
           The
           matter
           in
           question
           betwixt
           you
           and
           him
           ,
           is
           only
           this
           :
           Whether
           it
           be
           not
           curiosity
           ,
           to
           contend
           for
           the
           manner
           ,
           how
           ,
           seeing
           all
           sides
           are
           agreed
           ,
           that
           the
           thing
           is
           .
           For
           as
           in
           those
           who
           were
           to
           bee
           cured
           ,
           by
           our
           Sauiour
           Christ
           ,
           we
           ought
           not
           curiously
           to
           enquire
           howe
           the
           hem
           of
           his
           garment
           had
           such
           vertue
           ,
           but
           faithfully
           to
           beleeue
           that
           it
           was
           able
           to
           affoord
           health
           ;
           so
           neither
           in
           this
           need
           the
           church
           to
           be
           inquisitiue
           after
           what
           maner
           ,
           Christ
           presenteth
           himselfe
           ,
           but
           truely
           to
           beleeue
           that
           he
           is
           there
           present
           .
           Which
           because
           some
           irreligious
           men
           ,
           at
           the
           first
           doubted
           ;
           men
           haue
           beene
           driuen
           to
           find
           out
           these
           reasonable
           satisfactions
           ,
           or
           rather
           satisfactions
           to
           humane
           reason
           ,
           from
           his
           omnipotencie
           ,
           
             Transubstantiation
             ,
             Consubstantiation
          
           ,
           or
           such
           like
           ;
           whereas
           indeed
           we
           know
           ,
           that
           in
           many
           mysteries
           of
           our
           faith
           ,
           it
           is
           sufficient
           to
           beleeue
           
           the
           thing
           ,
           though
           wee
           cannot
           comprehend
           the
           meanes
           ,
           how
           .
           
           Of
           this
           kind
           ,
           saith
           Bellarmine
           ,
           is
           the
           Trinitie
           of
           persons
           in
           the
           vnitie
           of
           essence
           ▪
           Christ
           to
           bee
           both
           God
           ,
           and
           man
           ;
           the
           same
           bodies
           in
           number
           to
           rise
           againe
           ;
           Christ
           really
           to
           be
           in
           the
           Eucharist
           ;
           and
           such
           like
           ,
           which
           by
           reason
           of
           our
           shallow
           vnderstanding
           ,
           mans
           weaknesse
           is
           not
           able
           to
           comprehend
           .
           
           For
           if
           ignorance
           bee
           in
           these
           things
           that
           are
           below
           ,
           then
           how
           much
           more
           in
           those
           things
           that
           are
           aboue
           .
           
           And
           if
           Mephibosheth
           ,
           whē
           he
           came
           vnto
           Dauids
           table
           ,
           accounted
           himselfe
           in
           all
           humility
           ,
           so
           farre
           vnworthie
           ;
           what
           ought
           our
           contemplation
           to
           be
           ,
           but
           of
           his
           mercie
           ,
           and
           our
           want
           of
           desert
           ,
           when
           we
           shall
           come
           to
           bee
           partakers
           of
           so
           inestimable
           fauours
           ?
           
           For
           if
           the
           Bethsamites
           were
           punished
           for
           looking
           into
           the
           Arke
           ,
           what
           can
           we
           expect
           to
           be
           the
           recompence
           of
           our
           vndiscreete
           follie
           ?
           Is
           it
           not
           then
           an
           aduise
           needfull
           ,
           which
           Maister
           Hooker
           giueth
           ,
           and
           you
           mislike
           ,
           rather
           to
           seek
           how
           to
           receiue
           it
           worthily
           ,
           then
           to
           desire
           to
           know
           how
           it
           is
           present
           with
           vs
           ?
           For
           the
           one
           importeth
           a
           duty
           that
           is
           necessary
           ,
           and
           the
           other
           bewrayeth
           a
           desire
           ,
           that
           is
           superfluous
           ;
           in
           the
           one
           ,
           we
           performe
           what
           God
           hath
           commanded
           ,
           and
           in
           the
           other
           ,
           affect
           ,
           what
           he
           hath
           forbiddē
           .
           Neither
           is
           this
           to
           make
           Transubstantiation
           (
           for
           deniall
           whereof
           so
           many
           ,
           as
           you
           say
           ,
           haue
           died
           )
           any
           light
           matter
           ,
           but
           rather
           to
           shew
           ,
           the
           great
           depth
           of
           the
           mystery
           ,
           and
           the
           small
           profit
           ,
           that
           is
           reaped
           by
           the
           searching
           of
           it
           :
           for
           seeing
           it
           is
           on
           all
           sides
           plainely
           confest
           ;
           first
           ,
           that
           this
           Sacrament
           is
           a
           true
           ,
           and
           reall
           participation
           of
           Christ
           ,
           who
           thereby
           imparteth
           himselfe
           ,
           euen
           his
           whole
           entire
           person
           ,
           as
           a
           mysticall
           head
           ,
           vnto
           euery
           soule
           that
           receiueth
           him
           ,
           and
           that
           euery
           such
           receiuer
           ,
           doth
           thereby
           incorporate
           ,
           or
           vnite
           himselfe
           vnto
           Christ
           as
           a
           mysticall
           member
           of
           him
           ,
           yea
           of
           them
           also
           ,
           whom
           he
           acknowledgeth
           to
           be
           his
           owne
           .
           Secondly
           ,
           that
           to
           whom
           the
           person
           of
           Christ
           is
           thus
           communicated
           ,
           to
           them
           he
           giueth
           by
           the
           same
           Sacrament
           his
           holy
           Spirit
           ,
           to
           sanctify
           them
           ,
           as
           it
           sanctifieth
           him
           which
           is
           their
           head
           .
           Thirdly
           ,
           that
           what
           merit
           ,
           force
           or
           vertue
           
           soeuer
           ,
           there
           is
           in
           this
           sacrificed
           body
           and
           bloud
           ,
           we
           freely
           ,
           fully
           ,
           and
           wholy
           haue
           it
           by
           this
           sacrament
           .
           Fourthly
           ,
           that
           the
           effect
           thereof
           in
           vs
           ,
           is
           a
           reall
           transmutation
           of
           our
           soules
           and
           bodies
           ,
           from
           sinne
           ,
           to
           righteousnesse
           ;
           from
           death
           and
           corruption
           ,
           to
           immortalitie
           and
           life
           .
           Fiftly
           ,
           that
           because
           the
           Sacrament
           ,
           being
           of
           it selfe
           but
           a
           corruptible
           and
           earthlie
           creature
           ,
           must
           needes
           be
           thought
           an
           vnlikely
           instrument
           ,
           to
           worke
           so
           admirable
           effects
           in
           man
           ;
           we
           are
           therfore
           to
           rest
           our selues
           ,
           altogether
           vpon
           the
           strength
           of
           his
           glorious
           power
           ,
           who
           is
           able
           and
           will
           bring
           to
           passe
           ,
           that
           the
           bread
           and
           cup
           ,
           which
           he
           giueth
           vs
           ,
           shal
           be
           truly
           the
           thing
           he
           promiseth
           .
           Now
           seeing
           there
           are
           but
           three
           differing
           opinions
           ,
           for
           the
           manner
           of
           it
           ;
           Sacramentaries
           ,
           Transubstantiation
           ,
           and
           Consubstantiation
           ;
           &
           al
           do
           pleade
           Gods
           omnipotencie
           ;
           the
           first
           to
           that
           alteration
           which
           the
           rest
           coufesse
           he
           accomplisheth
           ;
           the
           patrons
           of
           transubstantiation
           ,
           ouer
           and
           besides
           that
           ,
           to
           the
           chang
           of
           one
           substance
           into
           another
           ;
           the
           followers
           of
           cōsubstantiation
           ,
           to
           the
           kneading
           vp
           of
           both
           substances
           as
           it
           were
           in
           one
           lumpe
           :
           and
           that
           in
           this
           variety
           the
           mind
           which
           loueth
           truth
           &
           seeketh
           comfort
           out
           of
           holy
           mysteries
           ,
           hath
           not
           perhaps
           the
           leasure
           ,
           perhaps
           not
           the
           wit
           ,
           nor
           capacity
           ,
           to
           tread
           out
           so
           endlesse
           mazes
           ,
           as
           the
           intricate
           disputes
           of
           this
           cause
           ,
           haue
           led
           men
           into
           ,
           how
           should
           a
           vertuously
           disposed
           minde
           ,
           better
           resolue
           with
           it selfe
           then
           thus
           ?
           Variety
           of
           iudgements
           ,
           and
           opinions
           argueth
           obscurity
           in
           those
           things
           where
           about
           they
           differ
           ;
           but
           that
           which
           all
           parts
           receiue
           for
           certaine
           ;
           that
           which
           euery
           one
           hauing
           sifted
           ,
           is
           by
           no
           one
           denyed
           or
           doubted
           of
           ,
           must
           needes
           be
           matter
           of
           infallible
           truth
           :
           whereas
           therefore
           there
           are
           but
           three
           expositions
           made
           of
           ,
           This
           is
           my
           body
           ;
           the
           first
           ,
           this
           is
           in
           it selfe
           before
           participation
           ,
           really
           ,
           and
           truly
           the
           natural
           substance
           of
           my
           body
           ,
           by
           reason
           of
           the
           coexistence
           which
           my
           omnipotent
           body
           hath
           with
           the
           sanctified
           element
           of
           breade
           ,
           which
           is
           the
           Lutherans
           interpretation
           .
           The
           second
           ,
           this
           is
           in
           it selfe
           ,
           and
           before
           participation
           ,
           the
           very
           true
           &
           natural
           substance
           of
           my
           body
           ,
           by
           force
           of
           that
           
           deity
           ,
           which
           by
           the
           words
           of
           consecration
           ,
           abolisheth
           the
           substance
           of
           bread
           ,
           and
           substituteth
           in
           the
           place
           thereof
           my
           body
           :
           which
           is
           the
           construction
           of
           the
           Church
           of
           Rome
           .
           The
           last
           ,
           this
           hallowed
           food
           ,
           through
           concurrence
           of
           diuine
           power
           ,
           is
           in
           verity
           and
           truth
           ,
           vnto
           faithfull
           receiuers
           ,
           instrumentally
           a
           cause
           of
           that
           mysticall
           participation
           ;
           whereby
           as
           I
           make
           my selfe
           wholy
           theirs
           ,
           so
           I
           giue
           them
           in
           hand
           ,
           an
           actuall
           possession
           of
           all
           such
           sauing
           grace
           ,
           as
           my
           sacrificed
           body
           can
           yeeld
           ,
           and
           all
           their
           soules
           do
           presently
           need
           ;
           this
           is
           to
           them
           ,
           and
           in
           them
           ,
           my
           bodie
           .
           Of
           these
           three
           rehearsed
           interpretations
           ,
           the
           last
           hath
           in
           it
           nothing
           ,
           but
           what
           the
           rest
           do
           all
           approue
           ,
           and
           acknowledg
           to
           be
           most
           true
           ;
           nothing
           but
           that
           which
           the
           words
           of
           Christ
           ,
           are
           on
           all
           sides
           confest
           to
           inforce
           :
           nothing
           but
           that
           which
           the
           Church
           of
           God
           hath
           alwayes
           thought
           necessarie
           :
           nothing
           but
           that
           which
           alone
           is
           sufficient
           ,
           for
           euerie
           Christian
           man
           to
           beleeue
           ,
           concerning
           the
           vse
           and
           force
           of
           this
           Sacrament
           :
           finally
           ,
           nothing
           but
           that
           ,
           wherewith
           the
           writings
           of
           all
           antiquity
           are
           consonant
           ,
           and
           all
           Christian
           confessions
           agreeable
           :
           And
           as
           truth
           in
           what
           kinde
           soeuer
           ,
           is
           by
           no
           kind
           of
           truth
           gainsaid
           ;
           so
           the
           mind
           which
           resteth
           it selfe
           ,
           on
           this
           ,
           is
           neuer
           troubled
           with
           those
           perplexities
           ,
           which
           the
           other
           doe
           both
           finde
           ,
           by
           meanes
           of
           so
           great
           contradiction
           ,
           betweene
           their
           opinions
           ,
           &
           the
           true
           principles
           of
           reason
           ,
           grounded
           vpon
           experience
           ,
           nature
           ,
           and
           sense
           .
           What
           moueth
           vs
           to
           argue
           how
           life
           should
           be
           bread
           ,
           our
           duty
           being
           but
           to
           take
           ,
           what
           is
           offred
           ,
           and
           most
           assuredly
           to
           rest
           perswaded
           of
           this
           ,
           that
           if
           we
           can
           but
           eate
           ,
           we
           are
           safe
           ?
           Such
           as
           loue
           piety
           will
           as
           much
           as
           in
           them
           lyeth
           ,
           know
           all
           things
           ,
           that
           God
           commandeth
           ,
           but
           especially
           the
           duties
           of
           seruice
           which
           they
           owe
           vnto
           him
           :
           as
           for
           his
           darke
           and
           hidden
           workes
           ,
           they
           preferre
           (
           as
           becommeth
           them
           in
           such
           cases
           )
           simplicity
           of
           faith
           ,
           before
           that
           knowledge
           ,
           which
           curiously
           sifting
           what
           it
           should
           adore
           ,
           and
           disputing
           too
           boldly
           of
           that
           which
           the
           wit
           of
           man
           can
           not
           search
           ,
           chilleth
           for
           the
           most
           parte
           ,
           all
           warmth
           of
           zeale
           ,
           and
           bringeth
           soundnes
           of
           beleefe
           ,
           many
           times
           into
           great
           
           hazard
           .
           Let
           it
           therefore
           be
           sufficient
           for
           me
           ,
           presenting
           my selfe
           at
           the
           Lords
           table
           ,
           to
           know
           what
           there
           I
           receiue
           from
           him
           ,
           without
           searching
           ,
           or
           inquiring
           of
           the
           manner
           ,
           how
           ,
           Christ
           performeth
           his
           promise
           ;
           let
           disputes
           and
           questions
           ,
           enemies
           to
           piety
           ,
           abatements
           of
           true
           deuotion
           ,
           and
           hitherto
           in
           this
           case
           but
           ouer
           patiently
           heard
           ,
           let
           them
           take
           their
           rest
           :
           Let
           curious
           and
           sharpe
           witted
           men
           beate
           their
           heads
           about
           what
           questions
           themselues
           will
           ,
           the
           very
           letter
           of
           the
           word
           of
           Christ
           giueth
           plaine
           security
           ,
           that
           these
           mysteries
           doe
           ,
           as
           nailes
           ,
           fasten
           vs
           to
           his
           Crosse
           ,
           that
           by
           them
           we
           draw
           out
           (
           as
           touching
           efficacy
           ,
           force
           ,
           and
           vertue
           )
           euen
           the
           blood
           of
           his
           wounded
           side
           ;
           that
           this
           breade
           hath
           more
           in
           it
           ,
           then
           our
           eies
           behold
           ;
           that
           this
           cup
           hallowed
           with
           solemne
           benediction
           ,
           auaileth
           to
           the
           endlesse
           life
           ,
           and
           welfare
           both
           of
           soule
           and
           body
           ,
           i●
           that
           it
           serueth
           ,
           as
           well
           for
           a
           medecine
           to
           heale
           our
           infirmities
           ,
           and
           purge
           our
           sins
           ,
           as
           for
           a
           sacrifice
           of
           thanksgiuing
           ,
           which
           touching
           it
           sanctifieth
           ;
           it
           inlightneth
           with
           beleefe
           ;
           it
           truly
           conformeth
           vs
           vnto
           the
           Image
           of
           
             Iesus
             Christ.
          
           What
           these
           elements
           are
           in
           themselues
           ,
           it
           skilleth
           not
           ,
           it
           is
           enough
           that
           to
           me
           which
           take
           them
           ,
           they
           are
           the
           body
           and
           blood
           of
           
             Iesus
             Christ
          
           ;
           his
           promise
           in
           witnesse
           hereof
           sufficeth
           ;
           his
           word
           ,
           he
           knoweth
           which
           way
           to
           accomplish
           ;
           why
           should
           any
           cogitation
           possesse
           the
           minde
           of
           a
           faithfull
           communicant
           but
           this
           ?
           Oh
           my
           God
           ,
           thou
           art
           true
           !
           oh
           my
           soule
           ,
           thou
           art
           happy
           !
           To
           dehort
           then
           from
           violence
           of
           disputing
           ,
           and
           curiosity
           of
           seeking
           in
           a
           matter
           needlesse
           to
           know
           ,
           being
           (
           as
           Maister
           Caluin
           saith
           )
           incomprehensible
           ,
           what
           fault
           can
           you
           finde
           ,
           in
           Maister
           Hooker
           ?
           Doth
           he
           not
           disswade
           from
           this
           in
           zeale
           ,
           only
           to
           draw
           vs
           ,
           to
           a
           better
           contemplation
           ?
           Can
           this
           in
           reason
           be
           termed
           any
           gentle
           construction
           of
           popishe
           opinions
           ,
           or
           priuily
           to
           rob
           the
           truth
           of
           our
           English
           creede
           of
           her
           due
           estimation
           ?
           thinke
           not
           so
           vncharitably
           of
           one
           ,
           whose
           principall
           care
           was
           ,
           in
           the
           midst
           of
           all
           his
           knowledge
           ,
           only
           to
           follow
           that
           truth
           ,
           soundly
           ,
           and
           vncorruptly
           ,
           which
           was
           auaileable
           and
           sufficient
           to
           saue
           himselfe
           .
           Many
           itch
           
           with
           curiosity
           ,
           they
           are
           not
           few
           ,
           that
           doe
           blow
           contentions
           ,
           to
           make
           them
           kindle
           ;
           some
           desire
           to
           know
           ,
           only
           that
           they
           may
           know
           ;
           some
           others
           ,
           that
           they
           may
           be
           knowne
           ;
           he
           doubtles
           ,
           with
           humble
           sobriety
           ,
           both
           in
           this
           and
           in
           all
           other
           points
           ,
           to
           comprehend
           that
           which
           was
           most
           auaileable
           for
           the
           true
           direction
           of
           others
           ,
           and
           the
           saluation
           of
           his
           own
           soule
           .
           And
           therefore
           to
           your
           obiections
           in
           this
           article
           ,
           which
           are
           neither
           great
           ,
           nor
           many
           ;
           I
           haue
           framed
           my
           answere
           ,
           most
           out
           of
           his
           mouth
           who
           fulliest
           vnderstood
           this
           cause
           ,
           and
           ought
           to
           be
           esteemed
           ,
           the
           best
           interpretor
           of
           his
           owne
           meaning
           .
        
      
       
         
           ARTICLE
           XVIII
           .
           Of
           Speculatiue
           doctrine
           .
        
         
           AS
           wise
           Phisitians
           in
           the
           curing
           of
           some
           diseases
           ,
           neglect
           not
           that
           habit
           of
           the
           body
           which
           when
           the
           disease
           is
           cured
           ,
           may
           threaten
           a
           relapse
           ,
           because
           euils
           past
           ,
           leaue
           a
           disposition
           for
           the
           like
           to
           come
           ,
           and
           by
           returning
           are
           so
           much
           the
           more
           daungerous
           ,
           by
           how
           much
           the
           strength
           of
           the
           sick
           is
           lesse
           able
           to
           make
           resistance
           ;
           so
           fareth
           it
           with
           vs
           ,
           in
           the
           labour
           imployed
           about
           these
           articles
           that
           follow
           :
           wherin
           if
           you
           had
           wel
           considered
           ,
           the
           serious
           superscription
           of
           your
           letter
           ,
           that
           it
           was
           for
           resolution
           in
           matters
           of
           doctrine
           ,
           &
           those
           of
           no
           small
           moment
           ,
           but
           such
           as
           seeme
           (
           it
           is
           wel
           you
           said
           seeme
           )
           to
           ouerthrow
           the
           foundation
           of
           Christian
           religion
           ,
           and
           of
           the
           church
           amongst
           vs
           ,
           these
           articles
           that
           follow
           ,
           might
           very
           fitly
           haue
           bin
           omitted
           by
           you
           .
           For
           though
           all
           that
           you
           obiect
           ,
           be
           far
           frō
           that
           mature
           iudgment
           ,
           which
           ought
           to
           bee
           in
           such
           as
           you
           desire
           to
           seeme
           ;
           yet
           these
           ,
           concerning
           speculatiue
           doctrine
           ,
           the
           naming
           of
           Maister
           Caluin
           ,
           Schoolemen
           ,
           or
           Maister
           Hookers
           stile
           ,
           how
           can
           they
           bee
           called
           matters
           of
           doctrine
           ,
           or
           in
           any
           construction
           ,
           
           be
           thought
           to
           weaken
           the
           foundation
           of
           the
           Church
           amongst
           vs
           ?
           But
           seeing
           in
           the
           former
           we
           haue
           done
           somwhat
           to
           cure
           that
           distemper
           (
           the
           effect
           of
           too
           much
           choler
           )
           which
           being
           suffered
           to
           increase
           ,
           might
           grow
           dangerous
           ;
           it
           is
           not
           amisse
           gently
           to
           apply
           some
           thing
           ,
           euen
           to
           these
           ,
           which
           wanting
           the
           malice
           of
           any
           dangerous
           discase
           ,
           yet
           are
           infallible
           tokens
           of
           a
           distempered
           habit
           .
           Neither
           neede
           we
           in
           this
           ,
           to
           make
           anie
           other
           defence
           ,
           for
           the
           right
           vse
           of
           those
           sentences
           ,
           which
           you
           reprehend
           ,
           sauing
           only
           to
           set
           downe
           to
           the
           readers
           eye
           ,
           the
           sentence
           at
           large
           ,
           which
           you
           haue
           maimed
           by
           seuering
           ;
           and
           challenging
           him
           ,
           in
           those
           things
           ,
           which
           are
           incomparably
           excellent
           ,
           you
           haue
           manifestly
           discouered
           your
           weaknesse
           of
           vnderstanding
           .
           But
           as
           in
           anie
           curious
           workmanship
           ,
           where
           the
           parts
           are
           not
           disiointed
           ,
           there
           appeareth
           the
           admirable
           effects
           of
           a
           skilfull
           hand
           ,
           which
           rudely
           being
           seuered
           ,
           and
           rashly
           pulled
           in
           peeces
           ,
           blemish
           the
           beautie
           of
           the
           former
           work
           ,
           and
           make
           manie
           things
           seeme
           ,
           in
           the
           eye
           of
           ignorance
           ,
           to
           be
           idle
           ,
           and
           of
           no
           vse
           ;
           so
           fareth
           it
           with
           those
           speeches
           ,
           which
           in
           this
           Article
           so
           vnseasonably
           are
           distasted
           by
           you
           ,
           which
           if
           any
           indifferent
           reader
           ,
           will
           but
           compare
           ,
           with
           the
           places
           from
           whence
           you
           tooke
           them
           ,
           he
           must
           needs
           be
           amazed
           ,
           that
           things
           set
           downe
           with
           so
           much
           eloquence
           ,
           and
           iudgment
           ,
           should
           be
           called
           in
           question
           ,
           by
           so
           great
           a
           weakenesse
           of
           vnderstanding
           .
           The
           sentences
           by
           you
           alleaged
           ,
           of
           speculatiue
           doctrine
           (
           as
           you
           call
           them
           )
           are
           onely
           eight
           ,
           which
           if
           you
           had
           set
           downe
           at
           large
           ,
           with
           that
           coherence
           ,
           that
           hee
           did
           ,
           doubtlesse
           you
           could
           not
           haue
           deuised
           ,
           to
           haue
           done
           Maister
           Hooker
           a
           greater
           honour
           ;
           but
           being
           pretermitted
           ,
           by
           what
           reason
           I
           know
           not
           ,
           you
           haue
           hazarded
           the
           suspition
           of
           intolerable
           ignorāce
           :
           And
           vndoubtedly
           this
           Article
           alone
           ,
           giueth
           full
           assurance
           ,
           that
           this
           Letter
           could
           not
           possibly
           be
           the
           act
           of
           many
           ,
           nor
           of
           any
           one
           ,
           that
           had
           either
           charitie
           ,
           leasure
           ,
           or
           learning
           in
           any
           great
           abundance
           .
           The
           first
           Theorem
           (
           so
           you
           terme
           them
           in
           derision
           )
           not
           familiar
           to
           you
           common
           Christians
           ,
           
           is
           this
           :
           
             Ten
             the
             number
             of
             natures
             perfection
          
           :
           In
           
           which
           place
           Maister
           Hooker
           ,
           speaking
           of
           paying
           of
           tythes
           ,
           saith
           ,
           as
           Abrahā
           gaue
           voluntarily
           ,
           as
           Iacob
           vowed
           to
           giue
           God
           tithes
           ,
           so
           the
           law
           of
           Moses
           did
           require
           ,
           at
           the
           hands
           of
           al
           mē
           ,
           the
           self
           same
           kind
           of
           tribute
           ;
           the
           tenth
           of
           their
           corn
           ,
           wine
           ,
           oyle
           ,
           fruit
           ,
           cattell
           ,
           and
           whatsoeuer
           encrease
           ,
           his
           heauenly
           prouidence
           should
           send
           :
           
           Insomuch
           that
           Painims
           being
           herein
           followers
           of
           their
           steps
           ,
           paid
           tithes
           also
           .
           Imagine
           we
           ,
           that
           this
           was
           for
           no
           cause
           done
           ,
           or
           that
           there
           was
           not
           some
           speciall
           inducement
           ,
           to
           iudge
           the
           tenth
           of
           our
           worldly
           profits
           ,
           the
           most
           cōuenient
           for
           Gods
           portion
           ?
           are
           not
           all
           things
           by
           him
           created
           in
           such
           sort
           ,
           that
           the
           formes
           which
           giue
           their
           distinction
           are
           number
           ;
           their
           operations
           measure
           ;
           and
           their
           matter
           weight
           ;
           three
           being
           the
           mysticall
           number
           of
           Gods
           vnsearchable
           perfection
           ,
           within
           himselfe
           ;
           seuen
           the
           number
           whereby
           our
           perfections
           through
           grace
           ,
           are
           most
           ordered
           ;
           and
           ten
           the
           number
           of
           Natures
           perfections
           (
           for
           the
           beauty
           of
           nature
           is
           order
           ,
           &
           the
           foundation
           of
           order
           is
           number
           ,
           and
           of
           number
           ten
           the
           highest
           we
           can
           rise
           vnto
           ,
           without
           iteration
           of
           numbers
           vnder
           it
           )
           could
           nature
           better
           acknowledge
           the
           power
           of
           the
           God
           of
           nature
           ,
           then
           by
           assigning
           vnto
           him
           ,
           that
           quantity
           ,
           which
           is
           the
           continent
           of
           all
           that
           she
           possesseth
           ?
           Now
           let
           the
           Reader
           iudge
           ,
           what
           reason
           you
           had
           to
           mislike
           that
           he
           called
           ten
           ,
           the
           number
           of
           natures
           perfections
           .
           But
           in
           this
           the
           iniury
           you
           do
           to
           Maister
           Hooker
           ,
           
           is
           not
           all
           ;
           for
           thorough
           his
           sides
           you
           wound
           one
           ,
           vpon
           whom
           ,
           as
           
             Sixtus
             Senensis
          
           saith
           ,
           all
           the
           commendations
           of
           the
           Christian
           Fathers
           ,
           are
           poured
           out
           ;
           for
           he
           taketh
           this
           speech
           out
           of
           
             Philo
             Iudaeus
          
           ,
           in
           whom
           there
           are
           many
           excellent
           things
           to
           this
           purpose
           ,
           and
           who
           was
           in
           all
           kind
           of
           learning
           ,
           incomparably
           the
           most
           excellent
           in
           his
           time
           ;
           in
           honour
           of
           whom
           the
           ancient
           Romans
           placed
           his
           workes
           ,
           as
           euerlasting
           monuments
           in
           their
           publike
           Library
           .
           The
           second
           is
           this
           :
           
             Angels
             
             perpetuitie
          
           ,
           
           the
           hand
           that
           draweth
           out
           celestiall
           motiō
           :
           Where
           M.
           Hooker
           speaking
           of
           the
           reuolutiō
           of
           time
           ,
           which
           bringeth
           with
           it
           ,
           a
           reiteration
           of
           Saints
           memories
           ,
           saith
           ;
           as
           the
           substance
           of
           God
           alone
           is
           infinite
           ,
           and
           hath
           no
           kind
           of
           
           limitatiō
           ;
           so
           likewise
           his
           cōtinuance
           ,
           is
           frō
           euerlasting
           to
           euerlasting
           ,
           &
           knoweth
           neither
           beginning
           nor
           end
           .
           Which
           demonstrable
           conclusion
           ,
           being
           presupposed
           ,
           it
           followeth
           necessarily
           ,
           that
           besides
           him
           ,
           all
           things
           be
           finite
           :
           it
           cannot
           be
           but
           that
           there
           are
           bounds
           ,
           without
           the
           compasse
           wherof
           their
           substance
           doth
           not
           extend
           ;
           if
           in
           continuance
           also
           limited
           ,
           they
           all
           haue
           it
           ,
           cannot
           bee
           denied
           their
           set
           and
           their
           certaine
           tearmes
           ,
           before
           which
           they
           had
           no
           being
           at
           al.
           This
           is
           the
           reason
           why
           first
           we
           do
           most
           admire
           those
           things
           which
           are
           greatest
           ;
           &
           secondly
           ,
           those
           things
           which
           are
           ancientest
           ,
           because
           the
           one
           ,
           are
           lesse
           distant
           from
           the
           infinite
           substance
           ;
           the
           other
           ,
           from
           the
           infinite
           continuance
           of
           God.
           Out
           of
           this
           we
           gather
           ,
           that
           onely
           God
           hath
           true
           immortality
           or
           eternity
           ,
           that
           is
           to
           say
           ,
           continuance
           ;
           wherin
           there
           groweth
           no
           difference
           by
           addition
           of
           hereafter
           vnto
           now
           ,
           whereas
           the
           noblest
           ,
           and
           perfectest
           things
           besides
           ,
           haue
           continually
           through
           continuance
           ,
           the
           time
           of
           former
           continuance
           lengthened
           :
           so
           that
           they
           could
           not
           heretofore
           be
           said
           to
           haue
           continued
           so
           long
           as
           now
           ;
           neither
           now
           so
           long
           ,
           as
           hereafter
           .
           Gods
           owne
           eternitie
           is
           the
           hand
           which
           leadeth
           Angels
           in
           the
           course
           of
           their
           perpetuity
           ,
           the
           hand
           that
           draweth
           out
           celestiall
           motion
           ,
           the
           line
           of
           which
           motion
           ,
           and
           the
           threed
           of
           time
           ,
           are
           spun
           together
           .
           What
           could
           haue
           beene
           more
           excellently
           spoken
           ,
           to
           haue
           set
           downe
           the
           frame
           ,
           and
           dependance
           of
           things
           ,
           euen
           
           lineally
           deriued
           from
           the
           first
           motor
           ?
           The
           third
           thing
           is
           this
           ;
           Church
           attire
           (
           meaning
           Surplesses
           )
           with
           vs
           liuely
           resembleth
           ,
           the
           glory
           of
           Saints
           in
           heauen
           ;
           for
           it
           suteth
           fitly
           ,
           saith
           M.
           Hooker
           ,
           
           with
           that
           lightsom
           affection
           of
           ioy
           ,
           wherin
           God
           delighteth
           ,
           when
           his
           saints
           praise
           him
           ;
           and
           so
           liuely
           resembleth
           the
           glory
           of
           the
           saints
           in
           heauē
           ,
           together
           with
           the
           beauty
           wherein
           Angels
           haue
           appeared
           vnto
           men
           ,
           that
           ,
           they
           which
           are
           to
           appeare
           ,
           for
           men
           ,
           in
           the
           presence
           of
           God
           as
           Angels
           ,
           if
           they
           were
           left
           to
           their
           owne
           choise
           ,
           &
           would
           chuse
           any
           ,
           could
           not
           easily
           deuise
           a
           garment
           of
           more
           decencie
           for
           such
           a
           seruice
           .
           Now
           whosoeuer
           considereth
           that
           the
           Angels
           are
           said
           to
           come
           out
           of
           the
           Temple
           ,
           clothed
           in
           pure
           &
           bright
           linnē
           ,
           
           &
           that
           the
           Angel
           at
           Christs
           sepulchre
           ,
           
           sate
           clothed
           in
           a
           long
           white
           garment
           ,
           
           &
           those
           Angels
           that
           appeared
           at
           Christs
           ascension
           ,
           in
           white
           apparel
           ,
           and
           that
           white
           is
           the
           colour
           of
           brightnes
           ,
           &
           brightnes
           an
           adiunct
           of
           the
           glorie
           of
           Saints
           ,
           wil
           neither
           deride
           nor
           mislike
           this
           speech
           ,
           that
           Church
           attire
           with
           vs
           ,
           liuely
           resembleth
           the
           glory
           of
           Saints
           in
           heauen
           .
           The
           fourth
           thing
           is
           this
           :
           Dayly
           bruises
           spirituall
           promotions
           vse
           to
           take
           ,
           by
           often
           falling
           .
           
           Here
           you
           aske
           very
           sillily
           ,
           
           what
           be
           the
           bruises
           &
           falles
           that
           spirituall
           promotions
           ordained
           by
           Christ
           do
           or
           can
           take
           ?
           M.
           Hooker
           weighing
           the
           manifold
           impedimēts
           ,
           which
           hinder
           the
           vsuall
           consultation
           of
           prouiding
           able
           preachers
           in
           euery
           parish
           ,
           to
           instruct
           the
           people
           ;
           alleageth
           the
           multitude
           of
           parishes
           ;
           the
           paucity
           of
           Schooles
           ;
           the
           manifold
           discouragements
           ,
           which
           are
           offered
           to
           mens
           inclinations
           ,
           that
           way
           ;
           the
           penury
           of
           the
           Ecclesiastical
           estate
           ;
           the
           irrecouerable
           losse
           of
           so
           many
           liuings
           of
           principall
           value
           ,
           cleane
           taken
           away
           from
           the
           Church
           long
           since
           ,
           by
           being
           appropriated
           ;
           the
           daily
           bruises
           y
           t
           spiritual
           promotions
           vse
           to
           take
           by
           often
           falling
           ;
           the
           want
           of
           somthing
           in
           certaine
           statutes
           ,
           which
           concerne
           the
           state
           of
           the
           Church
           ;
           the
           too
           great
           facility
           of
           many
           Bishops
           ;
           the
           stony
           hardnes
           of
           too
           many
           patrons
           harts
           ,
           not
           touched
           with
           any
           feeling
           in
           this
           case
           :
           who
           is
           there
           now
           that
           considereth
           this
           discourse
           ,
           but
           seeth
           easily
           ,
           the
           proprietie
           of
           his
           speech
           ,
           &
           without
           an
           interpreter
           the
           truth
           of
           it
           ?
           that
           euen
           some
           of
           the
           best
           of
           our
           spirituall
           preferments
           haue
           receiued
           great
           bruises
           by
           often
           falling
           ;
           where
           the
           fault
           hath
           bin
           ,
           that
           they
           haue
           light
           so
           hard
           ,
           some
           men
           know
           ,
           though
           you
           &
           I
           do
           not
           .
           And
           I
           hartily
           wish
           ,
           for
           the
           good
           of
           the
           Church
           ,
           that
           you
           were
           able
           to
           proue
           ,
           that
           he
           had
           spoken
           false
           in
           this
           ;
           to
           the
           intent
           that
           our
           reuerend
           Fathers
           ,
           the
           Bishops
           might
           bee
           more
           beneficiall
           to
           the
           inferiour
           Clergie
           ;
           more
           bountiful
           in
           hospitality
           ;
           more
           honourable
           in
           their
           attendance
           ;
           more
           able
           in
           their
           paiments
           to
           their
           prince
           ;
           more
           forward
           in
           the
           memorable
           works
           of
           deuotion
           ;
           building
           of
           hospitals
           ,
           colledges
           ,
           and
           such
           like
           :
           which
           no
           doubt
           ,
           some
           yet
           do
           out
           of
           their
           pouerty
           :
           And
           last
           of
           all
           ,
           more
           conueniently
           prouided
           for
           the
           auoyding
           of
           such
           base
           meanes
           ,
           as
           are
           a
           hindrance
           of
           
           religion
           ,
           a
           wrong
           to
           the
           Church
           and
           a
           dishonor
           to
           their
           profession
           .
           The
           next
           thing
           is
           this
           ;
           multiplied
           petitions
           
           of
           worldly
           things
           ,
           a
           kind
           of
           heauenly
           fraud
           ,
           to
           take
           the
           soules
           of
           men
           ,
           as
           with
           certaine
           baites
           .
           Where
           M.
           Hooker
           answering
           those
           ,
           who
           dislike
           in
           our
           prayers
           the
           multiplied
           petitions
           ,
           for
           earthly
           things
           saith
           ;
           it
           must
           be
           considered
           ,
           that
           the
           greatest
           part
           of
           the
           world
           ,
           
           are
           they
           ,
           which
           be
           furthest
           off
           from
           perfection
           ;
           such
           being
           better
           able
           by
           sense
           to
           discerne
           the
           wants
           of
           this
           present
           life
           ,
           then
           by
           spirituall
           capacity
           to
           apprehend
           things
           aboue
           sense
           ,
           which
           tend
           to
           their
           happines
           in
           the
           world
           to
           come
           ,
           are
           in
           that
           respect
           more
           apt
           to
           apply
           their
           minds
           ,
           euen
           with
           harty
           affection
           and
           zeale
           ,
           at
           the
           least
           ,
           vnto
           those
           branches
           of
           publike
           prayer
           ,
           wherein
           their
           own
           particular
           is
           moued
           ;
           and
           by
           this
           meanes
           ,
           there
           stealeth
           vpon
           them
           a
           double
           benefit
           .
           First
           ,
           because
           that
           good
           affection
           ,
           which
           things
           of
           smaller
           account
           haue
           once
           set
           on
           worke
           ,
           is
           by
           so
           much
           the
           more
           easily
           raised
           higher
           :
           &
           Secondly
           ,
           in
           that
           the
           very
           custome
           of
           seeking
           so
           particular
           aide
           ,
           and
           releefe
           ,
           at
           the
           hands
           of
           God
           ,
           doth
           by
           a
           se●ret
           contradiction
           ,
           withdraw
           them
           frō
           indeuoring
           to
           help
           thēselues
           ,
           by
           those
           wicked
           shifts
           which
           they
           know
           can
           neuer
           haue
           his
           allowance
           ,
           whose
           assistance
           their
           prayer
           seeketh
           .
           These
           multiplied
           petitions
           of
           worldly
           things
           in
           prayer
           ,
           haue
           therfore
           besides
           their
           direct
           vse
           ,
           a
           seruice
           whereby
           the
           Church
           vnder
           hand
           ,
           through
           a
           kind
           of
           heauenly
           fraud
           ,
           taketh
           therewith
           ,
           the
           soules
           of
           men
           ,
           as
           with
           certaine
           baites
           .
           I
           know
           not
           in
           this
           point
           what
           could
           haue
           bin
           spoken
           ,
           either
           more
           soundly
           ,
           more
           plainly
           ,
           or
           more
           agreeable
           to
           this
           purpose
           .
           And
           therefore
           it
           must
           needes
           be
           in
           you
           ,
           either
           delicacie
           ,
           or
           ignorance
           to
           account
           this
           a
           Theorem
           of
           speculatiue
           doctrine
           ;
           the
           very
           metaphor
           of
           baytes
           ,
           being
           not
           vnfitly
           applyed
           ,
           euen
           
           by
           orators
           ,
           to
           the
           best
           things
           :
           The
           next
           is
           these
           words
           :
           In
           Baptisme
           God
           doth
           bestow
           presently
           remission
           of
           sins
           ,
           
           and
           the
           Holy-ghost
           ,
           binding
           also
           himselfe
           to
           ad
           in
           processe
           of
           time
           ,
           what
           grace
           soeuer
           shall
           be
           further
           necessasary
           for
           the
           attainment
           of
           euerlasting
           life
           .
           Heere
           you
           aske
           
           of
           Maister
           Hooker
           ,
           what
           warrant
           he
           hath
           of
           present
           grace
           in
           the
           very
           work
           wrought
           of
           baptisme
           :
           where
           by
           the
           way
           you
           cūningly
           (
           with
           a
           truth
           of
           his
           )
           mingle
           an
           error
           of
           your
           owne
           ;
           for
           who
           euer
           doubted
           but
           that
           baptisme
           doth
           bestow
           the
           remission
           of
           sins
           ,
           and
           yet
           not
           this
           ,
           as
           we
           haue
           often
           told
           you
           ,
           for
           the
           very
           work
           wrought
           of
           baptisme
           .
           The
           
           next
           in
           these
           wordes
           :
           
           The
           signe
           of
           the
           Crosse
           ,
           as
           we
           vse
           it
           ,
           is
           in
           some
           sort
           a
           meane
           to
           work
           our
           preseruation
           ,
           from
           reproch
           ,
           and
           Christs
           marke
           .
           It
           seemes
           ,
           that
           this
           speech
           hath
           made
           you
           to
           forget
           that
           ciuill
           respect
           ,
           which
           had
           bin
           fit
           to
           one
           whome
           worthily
           you
           ought
           to
           esteeme
           ,
           as
           reuerend
           ;
           for
           very
           rudely
           you
           say
           ,
           when
           ,
           where
           ,
           or
           how
           ,
           did
           Christ
           tell
           thee
           ,
           that
           the
           signe
           of
           the
           Crosse
           (
           as
           we
           vse
           it
           )
           is
           the
           marke
           of
           Christ
           ,
           and
           preserueth
           frō
           reproch
           ?
           Be
           not
           caried
           more
           violently
           then
           the
           cause
           requireth
           :
           for
           Maister
           Hooker
           doth
           not
           affirme
           ,
           but
           saith
           ,
           shall
           I
           say
           ?
           and
           addeth
           ,
           surely
           the
           minde
           which
           as
           yet
           hath
           not
           hardned
           it selfe
           in
           sinne
           ,
           is
           seldome
           prouoked
           thereunto
           ,
           in
           any
           grosse
           and
           greeuous
           manner
           ,
           but
           natures
           secret
           suggestiō
           obiecteth
           against
           it
           ,
           ignominy
           as
           a
           bar
           ;
           which
           conceit
           being
           entred
           into
           that
           pallace
           of
           mans
           fancy
           ,
           the
           gates
           wherof
           haue
           imprinted
           in
           thē
           that
           holy
           signe
           ,
           which
           bringeth
           forthwith
           to
           mind
           whatsoeuer
           Christ
           hath
           wrought
           ,
           and
           we
           vowed
           against
           sinne
           ;
           it
           commeth
           hereby
           to
           passe
           ,
           that
           Christian
           men
           ,
           neuer
           want
           a
           most
           effectuall
           ,
           though
           a
           silent
           teacher
           ,
           to
           auoid
           whatsoeuer
           may
           deseruedly
           procure
           shame
           .
           Let
           vs
           not
           thinke
           it
           superfluous
           ,
           that
           Christ
           hath
           his
           marke
           applied
           vnto
           that
           part
           ,
           where
           bashfulnes
           appeareth
           ;
           in
           token
           ,
           that
           they
           which
           are
           Christians
           ,
           should
           at
           no
           time
           be
           ashamed
           of
           his
           ignominie
           .
           The
           last
           words
           misliked
           by
           you
           ,
           in
           this
           article
           are
           these
           .
           Assuredly
           whosoeuer
           
           doth
           wel
           obserue
           how
           much
           al
           inferiour
           things
           depend
           vpon
           the
           orderly
           courses
           and
           motions
           of
           these
           greater
           orbs
           ,
           
           wil
           hardly
           iudge
           it
           meet
           ,
           or
           good
           ,
           that
           the
           Angels
           assisting
           them
           ,
           should
           be
           driuen
           to
           betake
           themselues
           vnto
           other
           stations
           ,
           although
           by
           nature
           they
           were
           not
           tyed
           where
           now
           they
           are
           ,
           but
           had
           change
           also
           else
           where
           ,
           
           as
           long
           as
           their
           absence
           from
           beneath
           ,
           might
           but
           tollerably
           be
           supplyed
           ,
           and
           by
           descending
           ,
           their
           roomes
           aboue
           ,
           should
           become
           vacant
           .
           Heere
           wholy
           mistaking
           Maister
           Hooker
           ,
           you
           run
           into
           a
           strange
           discourse
           of
           Angels
           ,
           of
           their
           attendance
           vpon
           the
           elect
           ,
           and
           aske
           where
           it
           is
           reuealed
           that
           they
           attend
           vpon
           celestiall
           orbs
           ,
           and
           whether
           it
           be
           not
           sinne
           ,
           to
           leaue
           their
           naturall
           charge
           ;
           and
           here
           you
           aske
           ,
           whether
           he
           meane
           not
           the
           Angels
           that
           fel
           :
           These
           ,
           and
           such
           like
           ,
           are
           those
           collections
           which
           your
           iudgement
           thath
           gathered
           ,
           wholy
           mistaking
           the
           scope
           of
           this
           excellent
           speech
           .
           For
           he
           sheweth
           here
           that
           there
           may
           be
           iust
           reasons
           of
           non-residence
           ,
           in
           Vniuersities
           ,
           in
           Bishops
           houses
           ,
           and
           last
           of
           all
           for
           their
           imployment
           in
           the
           families
           of
           noble
           men
           ,
           or
           in
           princes
           courts
           .
           For
           assuredly
           whosoeuer
           doth
           well
           obserue
           ,
           how
           much
           all
           inferiour
           things
           ,
           depend
           vpon
           the
           orderly
           courses
           ,
           and
           motions
           of
           those
           greater
           orbs
           ,
           will
           hardly
           iudge
           it
           either
           meete
           or
           good
           ,
           that
           the
           Angels
           assisting
           them
           ,
           should
           be
           driuen
           to
           betake
           themselues
           ,
           vnto
           other
           stations
           ;
           although
           by
           nature
           ,
           they
           were
           not
           tyed
           ,
           where
           now
           they
           are
           ,
           but
           had
           charge
           also
           else
           where
           ;
           as
           long
           as
           their
           absence
           from
           beneath
           ,
           might
           but
           tolerably
           be
           supplied
           ,
           and
           by
           descending
           ,
           the
           roumes
           aboue
           ,
           should
           become
           vacant
           .
           Who
           vnderstandeth
           not
           now
           ,
           that
           by
           orbes
           are
           ment
           those
           great
           persons
           ,
           which
           by
           their
           motion
           do
           carrye
           inferiours
           with
           them
           ?
           And
           by
           Angels
           assisting
           them
           ,
           are
           ment
           those
           graue
           diuines
           ,
           which
           are
           by
           their
           wisdome
           ,
           holinesse
           ,
           and
           direction
           ,
           to
           moderate
           their
           motion
           ?
           Why
           then
           ,
           being
           but
           a
           parable
           ,
           or
           an
           allegorie
           ,
           run
           you
           to
           examination
           of
           orbes
           ,
           of
           Angels
           ,
           of
           motion
           ;
           and
           yet
           these
           are
           things
           so
           well
           knowne
           ,
           in
           the
           Philosophers
           schooles
           ,
           as
           that
           Maister
           Hooker
           ,
           had
           no
           reason
           to
           feare
           ,
           to
           take
           a
           similitude
           from
           them
           ,
           without
           being
           called
           to
           examination
           of
           the
           truth
           of
           the
           thing
           it selfe
           .
           And
           this
           may
           suffice
           ,
           for
           a
           moderate
           answere
           ,
           to
           those
           things
           which
           in
           this
           article
           are
           tearmed
           by
           you
           speculatiue
           doctrine
           .
           Only
           I
           must
           ad
           this
           ,
           which
           Maister
           Hooker
           noteth
           in
           a
           troublesome
           
           aduersary
           ,
           with
           whom
           he
           had
           to
           deale
           ,
           that
           in
           this
           article
           ,
           as
           often
           ▪
           in
           this
           letter
           besides
           ,
           there
           are
           two
           faults
           predominant
           ,
           which
           would
           tyre
           out
           any
           ,
           which
           should
           answeare
           to
           euery
           poynt
           ,
           seuerally
           ;
           first
           vnapt
           speaking
           of
           schoole
           controuersies
           :
           &
           secondly
           ,
           a
           very
           vntoward
           reciting
           of
           M.
           Hookers
           words
           ,
           that
           as
           he
           which
           should
           promise
           to
           draw
           a
           mans
           countenance
           ,
           and
           did
           indeed
           expresse
           the
           parts
           ,
           at
           least
           the
           most
           of
           them
           truly
           ,
           but
           peruersely
           place
           them
           ,
           could
           not
           represent
           a
           more
           offensiue
           visage
           ,
           then
           a
           mans
           owne
           would
           be
           to
           himselfe
           ;
           so
           haue
           you
           dealt
           with
           M.
           Hooker
           ,
           where
           your
           misplacing
           of
           those
           words
           ,
           which
           he
           hath
           vttered
           ,
           hath
           framed
           a
           picture
           ,
           which
           as
           you
           direct
           men
           to
           looke
           at
           it
           ,
           little
           differeth
           from
           the
           shape
           of
           an
           vgly
           monster
           :
           for
           answeare
           whereunto
           ,
           this
           labour
           is
           sufficient
           ;
           wherein
           I
           haue
           set
           downe
           ,
           both
           his
           words
           ,
           and
           meaning
           ,
           in
           such
           sort
           ,
           that
           where
           your
           accusation
           doth
           depraue
           the
           one
           ,
           or
           that
           either
           you
           misinterpret
           ,
           or
           without
           iust
           cause
           ,
           mislike
           the
           other
           ;
           it
           will
           appeare
           so
           plainly
           ,
           that
           to
           the
           indifferent
           reader
           ,
           I
           shall
           not
           neede
           to
           ad
           any
           further
           answeare
           :
           for
           any
           man
           may
           see
           ,
           that
           you
           haue
           iudged
           his
           words
           ,
           as
           they
           doe
           colours
           ,
           which
           looke
           vpon
           them
           with
           greene
           spectacles
           ,
           and
           thinke
           that
           which
           they
           see
           is
           greene
           ,
           when
           indeede
           that
           is
           greene
           whereby
           they
           see
           .
           The
           best
           remedy
           will
           be
           to
           vse
           charity
           ,
           where
           iudgment
           wanteth
           .
        
      
       
         
           ARTICLE
           XIX
           Of
           Caluin
           and
           the
           reformed
           Churches
           .
        
         
           WHere
           the
           persons
           of
           particular
           men
           ,
           is
           the
           subiect
           of
           our
           discourse
           ,
           we
           cannot
           well
           either
           be
           too
           short
           ,
           or
           too
           charitable
           ;
           for
           of
           the
           best
           if
           we
           speake
           much
           ,
           something
           will
           be
           wrested
           to
           a
           hard
           construction
           ,
           if
           vncharitablie
           we
           shal
           seeme
           to
           follow
           the
           practise
           of
           those
           ,
           which
           haue
           no
           other
           skill
           ,
           to
           ouerthrow
           a
           generall
           cause
           ,
           but
           
           by
           wounding
           of
           some
           particular
           men
           .
           And
           howsoeuer
           that
           cause
           must
           needs
           be
           weake
           ,
           which
           either
           hath
           his
           beginning
           ,
           or
           his
           greatest
           strength
           ,
           from
           one
           priuate
           man
           ;
           yet
           doubtles
           in
           common
           reason
           it
           is
           no
           small
           policie
           ,
           to
           blemish
           a
           truth
           ,
           by
           detracting
           frō
           the
           sincerity
           and
           religion
           of
           such
           ,
           as
           are
           the
           principal
           defenders
           of
           it
           .
           How
           much
           this
           part
           of
           the
           world
           hath
           cause
           to
           esteeme
           of
           Luther
           ,
           and
           Caluin
           ,
           there
           is
           no
           man
           of
           any
           learning
           that
           can
           be
           ignorāt
           ;
           in
           which
           respect
           ,
           notwithstāding
           ,
           by
           some
           mē
           ,
           a
           threefold
           wrong
           is
           don
           vnto
           our
           Church
           .
           First
           ,
           to
           make
           thē
           authors
           of
           that
           religion
           amongst
           vs
           ,
           which
           by
           many
           hūdreth
           yeers
           ,
           was
           far
           more
           ancient
           then
           they
           both
           were
           :
           Secondly
           ,
           to
           lay
           the
           infirmities
           that
           were
           in
           thē
           (
           as
           being
           mē
           ,
           it
           were
           too
           great
           ignorance
           &
           flattery
           ,
           to
           acquite
           them
           frō
           al
           imperfections
           in
           that
           kind
           )
           euen
           vpon
           the
           religiō
           it self
           ,
           which
           had
           no
           more
           affinity
           with
           the
           faults
           that
           were
           in
           them
           ,
           then
           they
           had
           ,
           with
           the
           framing
           of
           that
           religion
           ,
           which
           proceeded
           first
           from
           no
           weaker
           author
           then
           God
           himselfe
           .
           The
           last
           ,
           is
           y
           e
           wrong
           ,
           which
           our
           church
           hath
           euen
           frō
           those
           ,
           who
           vndoubtedly
           would
           seem
           in
           their
           zealous
           affection
           ,
           exceedingly
           to
           fauour
           both
           .
           The
           ground
           of
           which
           wrong
           proceedeth
           only
           from
           hence
           ,
           that
           those
           persons
           ,
           &
           y
           ●
           gouernment
           ,
           which
           place
           ,
           time
           and
           other
           necessities
           ,
           caused
           them
           to
           frame
           ,
           ought
           without
           exception
           ,
           to
           be
           an
           absolute
           patterne
           to
           al
           the
           Churches
           that
           were
           round
           about
           them
           :
           In
           so
           much
           ,
           that
           that
           gouerment
           ,
           which
           was
           at
           the
           first
           so
           weake
           ,
           that
           without
           the
           staffe
           of
           their
           approbation
           ,
           who
           were
           not
           subiect
           vnto
           it
           themselues
           ,
           it
           had
           not
           brought
           others
           vnder
           subiection
           ,
           began
           now
           to
           challenge
           an
           vniuersal
           obedience
           ,
           and
           enter
           into
           open
           conflict
           ,
           with
           the
           most
           Churches
           of
           Europe
           ;
           but
           especially
           with
           those
           ,
           which
           in
           desperate
           extremity
           had
           bin
           releiuers
           of
           it
           .
           Thus
           ,
           because
           some
           few
           ,
           who
           neither
           in
           quality
           nor
           place
           were
           much
           distant
           from
           Geneua
           ,
           in
           opinion
           of
           Maister
           Caluin
           ,
           were
           content
           to
           follow
           their
           forme
           of
           gouernment
           ,
           others
           not
           weighing
           the
           riches
           of
           that
           mercy
           which
           had
           made
           their
           own
           Church
           too
           great
           and
           honorable
           ,
           to
           be
           
           framed
           to
           so
           narrow
           &
           poore
           ascantling
           ,
           began
           stormingly
           to
           repine
           ,
           that
           presently
           al
           things
           were
           not
           so
           bared
           to
           y
           e
           patterne
           of
           those
           Churches
           ,
           which
           in
           their
           opinions
           were
           most
           reformed
           .
           So
           that
           whatsoeuer
           any
           man
           spake
           or
           wrote
           ,
           in
           disallowance
           of
           that
           ,
           to
           be
           our
           modell
           to
           beframed
           by
           ,
           or
           truly
           to
           the
           laying
           open
           of
           those
           conflictes
           ,
           (
           conquered
           with
           great
           policy
           )
           which
           Maister
           Caluin
           had
           in
           the
           first
           establishing
           of
           that
           gouernment
           ,
           all
           sounded
           harshly
           in
           the
           eares
           of
           these
           men
           ,
           and
           was
           plainly
           construed
           to
           be
           a
           direct
           disgracing
           of
           Maister
           Caluin
           ,
           which
           could
           be
           nothing
           else
           (
           as
           you
           say
           )
           but
           a
           discouery
           of
           a
           popish
           and
           vnsound
           affection
           .
           Where
           before
           I
           answere
           to
           this
           ,
           I
           must
           first
           tell
           them
           ,
           that
           if
           they
           should
           with
           the
           like
           importunity
           seek
           to
           frame
           vs
           to
           the
           exāple
           of
           the
           primitiue
           church
           ,
           in
           respect
           of
           gouernment
           ,
           we
           should
           tell
           them
           that
           Israel
           are
           not
           bound
           to
           the
           same
           things
           in
           Canaan
           ,
           that
           they
           were
           in
           the
           desert
           ;
           nor
           that
           those
           reuerend
           Fathers
           〈◊〉
           Bishops
           ,
           who
           succeed
           in
           that
           apostolick
           charg
           ,
           are
           not
           for
           their
           maintenance
           and
           state
           ,
           (
           though
           the
           authority
           be
           all
           one
           )
           to
           be
           framed
           to
           that
           pouerty
           which
           was
           the
           portion
           of
           those
           ,
           who
           planted
           ,
           and
           gouerned
           the
           first
           Churches
           .
           This
           being
           then
           no
           such
           necessity
           ,
           but
           that
           the
           Church
           may
           lawfully
           vse
           ,
           euen
           those
           benefits
           wherwith
           God
           hath
           blessed
           her
           ,
           setting
           her
           feete
           in
           a
           large
           roume
           ,
           why
           should
           men
           without
           cause
           recall
           her
           back
           againe
           ,
           to
           her
           daies
           of
           mourning
           ,
           or
           feeding
           her
           ,
           with
           the
           bread
           of
           teares
           ,
           coupe
           her
           vp
           in
           those
           narrow
           limites
           of
           subiection
           ,
           and
           want
           ,
           seeing
           God
           in
           his
           mercy
           hath
           prouided
           for
           her
           now
           ,
           the
           same
           gouerment
           to
           be
           administred
           ,
           in
           a
           richer
           manner
           ?
           Now
           how
           far
           all
           men
           are
           bounde
           to
           speake
           of
           those
           ,
           whom
           they
           reuerence
           and
           loue
           ,
           and
           yet
           in
           some
           cases
           do
           thinke
           not
           safe
           to
           follow
           ,
           this
           is
           that
           error
           that
           hath
           deceiued
           many
           .
           For
           from
           hence
           ,
           the
           priuate
           ouersights
           of
           those
           (
           who
           ,
           how
           famous
           and
           excellent
           soeuer
           ,
           were
           but
           men
           )
           haue
           growne
           ,
           by
           the
           violence
           of
           some
           of
           their
           followers
           ,
           to
           be
           stifly
           maintained
           ,
           as
           vndoubted
           truthes
           ,
           as
           though
           there
           were
           no
           difference
           betwixt
           being
           a
           man
           not
           alwaies
           
           erring
           ,
           
           and
           not
           erring
           at
           all
           :
           The
           one
           is
           a
           worthy
           happines
           graunted
           to
           some
           few
           ;
           the
           other
           a
           speciall
           priuiledge
           not
           permitted
           to
           any
           ,
           meerely
           man
           ,
           no
           not
           to
           Maister
           Caluin
           himselfe
           .
           This
           serueth
           to
           teach
           vs
           ,
           that
           for
           those
           things
           which
           we
           doe
           and
           beleeue
           ,
           wee
           haue
           better
           warrant
           then
           mans
           inuention
           ;
           and
           that
           no
           man
           ,
           how
           excellent
           soeuer
           ,
           (
           except
           Christ
           )
           may
           ,
           or
           ought
           precisely
           ,
           to
           be
           followed
           in
           all
           that
           he
           doth
           .
           For
           thus
           while
           we
           ad
           vnto
           men
           that
           honor
           ,
           a
           great
           part
           whereof
           peraduenture
           they
           deserue
           ,
           we
           detract
           frō
           that
           truth
           ,
           which
           we
           make
           no
           where
           to
           be
           found
           ,
           but
           in
           those
           ,
           who
           inseparably
           are
           followers
           of
           their
           steps
           .
           That
           Maister
           Caluin
           (
           who
           is
           made
           by
           you
           ,
           the
           vnpleasing
           subiect
           of
           this
           article
           )
           was
           ,
           (
           as
           Maister
           Hooker
           termeth
           him
           )
           the
           wisest
           man
           incomparably
           ,
           that
           euer
           the
           French
           Church
           did
           inioy
           ,
           since
           the
           hower
           it
           inioyed
           him
           ;
           I
           thinke
           there
           is
           no
           man
           of
           any
           reading
           ,
           that
           much
           doubteth
           :
           and
           surely
           for
           learning
           ,
           and
           vnwearied
           paines
           in
           his
           calling
           ,
           men
           of
           best
           iudgement
           and
           vnderstanding
           ,
           would
           be
           ready
           enough
           ,
           to
           giue
           him
           that
           which
           belonged
           vnto
           him
           ,
           if
           some
           priuate
           men
           out
           of
           their
           loue
           and
           zeale
           ,
           did
           not
           too
           greatly
           ouerlode
           him
           with
           it
           :
           For
           doubtlesse
           ,
           we
           should
           be
           iniurious
           to
           vertue
           it selfe
           ,
           if
           we
           did
           derogate
           from
           them
           ,
           whom
           their
           industry
           hath
           made
           great
           .
           Two
           things
           there
           are
           of
           principall
           moment
           ,
           which
           haue
           deseruedly
           procured
           him
           honor
           throughout
           all
           the
           world
           ;
           
           the
           one
           his
           exceeding
           paines
           in
           composing
           the
           Institution
           of
           Christian
           religion
           ,
           from
           which
           most
           haue
           gleaned
           ,
           that
           haue
           written
           since
           ;
           the
           other
           his
           no
           lesse
           industrious
           trauailes
           ,
           in
           the
           exposition
           of
           holy
           scripture
           ;
           in
           which
           two
           things
           ,
           whosoeuer
           they
           were
           ,
           that
           after
           him
           bestowed
           their
           labour
           ,
           he
           gained
           the
           aduantage
           of
           preiudice
           against
           them
           ,
           if
           they
           gainsaide
           ;
           and
           of
           glory
           aboue
           them
           ,
           if
           they
           consented
           .
           Now
           out
           of
           this
           (
           so
           hardly
           are
           we
           taught
           to
           keepe
           a
           meane
           )
           proceeded
           this
           intollerable
           fault
           ,
           that
           many
           were
           desirous
           ,
           in
           an
           opinion
           of
           his
           worth
           ,
           that
           all
           Churches
           together
           with
           his
           learning
           ,
           shoulde
           swallow
           vp
           ,
           without
           making
           choice
           ,
           whatsoeuer
           other
           
           imperfections
           remained
           in
           him
           .
           So
           that
           of
           what
           account
           
             Peter
             Lumbard
          
           was
           in
           the
           church
           of
           Rome
           (
           whom
           for
           singular
           reuerence
           they
           called
           the
           Maister
           of
           the
           Sentences
           )
           of
           the
           same
           ,
           and
           more
           ,
           amongst
           the
           Preachers
           of
           reformed
           Churches
           ,
           Maister
           Caluin
           was
           :
           And
           they
           onely
           were
           iudged
           the
           perfectest
           diuines
           ,
           which
           were
           skilfullest
           in
           Caluins
           writings
           .
           His
           bookes
           almost
           were
           reputed
           the
           very
           Canon
           for
           controuersies
           to
           be
           iudged
           by
           .
           To
           this
           extremity
           ,
           and
           far
           greater
           ,
           the
           partiall
           affection
           of
           loue
           caried
           a
           number
           of
           wise
           men
           ,
           who
           from
           approbation
           growing
           to
           strong
           praises
           ;
           frō
           praises
           ,
           to
           admiration
           ;
           frō
           admiration
           ,
           to
           a
           tyrannous
           opinion
           ;
           that
           it
           was
           wholy
           vnlawfull
           ,
           in
           any
           thing
           to
           dissent
           from
           him
           .
           So
           that
           now
           ,
           it
           was
           almost
           as
           necessarie
           to
           dispraise
           him
           ,
           as
           to
           commend
           him
           ;
           because
           what
           with
           discretion
           ,
           the
           Church
           before
           might
           haue
           vsed
           with
           much
           profit
           ,
           she
           scarce
           now
           could
           admit
           ,
           without
           a
           generall
           suspition
           ,
           thorough
           all
           Christendome
           ,
           that
           we
           durst
           not
           in
           any
           thing
           dissent
           from
           him
           .
           And
           doubtlesse
           ,
           in
           some
           weake
           minds
           ,
           that
           which
           at
           first
           was
           but
           praise
           ,
           in
           the
           end
           was
           not
           many
           steps
           short
           of
           idolatrie
           .
           So
           that
           the
           practise
           of
           Ezechias
           ,
           
           in
           breaking
           to
           peeces
           that
           serpent
           of
           brasse
           ,
           wherunto
           the
           children
           of
           Israel
           had
           burnt
           incense
           ,
           was
           not
           altogether
           vnfit
           to
           bee
           vsed
           in
           this
           case
           .
           For
           in
           kingdomes
           it
           is
           high
           time
           ,
           either
           to
           cut
           off
           ,
           or
           disgrace
           those
           ,
           whom
           the
           multitude
           are
           willing
           to
           puffe
           vp
           ;
           when
           (
           neglecting
           their
           owne
           ruine
           )
           they
           are
           content
           to
           burie
           the
           happinesse
           of
           their
           countrey
           ,
           in
           the
           ashes
           of
           anothers
           greatnesse
           .
           Thus
           God
           both
           in
           mercie
           and
           iudgement
           (
           in
           mercie
           to
           them
           that
           die
           ,
           and
           in
           iudgement
           to
           those
           that
           are
           left
           behind
           )
           doth
           before
           the
           fulnesse
           of
           yeares
           ,
           cut
           off
           those
           men
           ,
           whom
           other
           mens
           erring
           affections
           haue
           aduaunced
           too
           high
           ,
           conueying
           that
           from
           the
           presence
           of
           vnstable
           mindes
           ,
           whereunto
           desert
           and
           weakenesse
           ,
           whilest
           it
           was
           in
           our
           sight
           ,
           gaue
           strength
           that
           it
           could
           bewitch
           .
           This
           oftentimes
           I
           confesse
           hath
           beene
           my
           priuate
           contemplation
           ,
           when
           I
           haue
           seene
           Parents
           vntimely
           ,
           to
           loose
           their
           children
           ,
           
           In
           whom
           they
           tooke
           most
           pride
           ;
           Churches
           ,
           those
           persons
           of
           greatest
           ornament
           ;
           the
           cōmon
           wealth
           those
           ,
           that
           were
           worthiest
           of
           all
           honor
           ;
           as
           if
           God
           had
           bin
           iealous
           ,
           that
           these
           would
           haue
           stolne
           our
           honor
           ,
           &
           loue
           from
           him
           .
           And
           therfore
           wise
           was
           the
           answer
           of
           that
           mother
           ,
           who
           in
           one
           day
           losing
           both
           her
           husband
           ,
           &
           her
           two
           sonnes
           ,
           said
           ,
           I
           know
           O
           Lord
           ,
           what
           thou
           seekest
           ,
           my
           whole
           loue
           :
           Which
           she
           thought
           peraduenture
           might
           haue
           beene
           lesse
           ,
           if
           those
           things
           had
           bin
           left
           vnto
           her
           ,
           which
           she
           found
           her selfe
           apt
           for
           to
           loue
           too
           much
           .
           And
           therfore
           as
           vertuous
           men
           haue
           voluntarily
           disclosed
           their
           owne
           infirmities
           (
           scratching
           as
           it
           were
           the
           face
           of
           beautie
           )
           least
           others
           should
           too
           much
           admire
           them
           ;
           so
           I
           perswade
           my selfe
           ,
           that
           Maister
           Caluin
           ,
           if
           he
           now
           liued
           ,
           would
           much
           worse
           esteeme
           of
           your
           fond
           commendation
           ,
           then
           of
           those
           speeches
           ,
           which
           M.
           Hooker
           out
           of
           iudgement
           ,
           doth
           write
           of
           him
           .
           He
           was
           doubtlesse
           ,
           as
           Bishop
           Iewel
           calleth
           him
           ,
           
           a
           reuerend
           Father
           ,
           and
           a
           worthy
           ornament
           of
           Gods
           Church
           ;
           and
           surely
           they
           do
           much
           amisse
           ,
           who
           haue
           sought
           by
           vniust
           slaunders
           against
           him
           (
           a
           thing
           too
           vsuall
           )
           to
           derogate
           from
           that
           truth
           ,
           whose
           strength
           was
           not
           builded
           vpon
           mans
           weaknesse
           .
           This
           therefore
           being
           the
           practise
           of
           our
           aduersaries
           ,
           you
           aske
           M.
           Hooker
           ,
           what
           moued
           him
           to
           make
           choise
           of
           that
           worthy
           piller
           of
           the
           Church
           aboue
           all
           other
           ,
           to
           traduce
           him
           ,
           and
           to
           make
           him
           a
           spectacle
           before
           all
           Christians
           ?
           Giue
           me
           leaue
           to
           answer
           you
           for
           him
           ,
           who
           vndoubtedly
           would
           haue
           giuen
           a
           farre
           better
           answer
           for
           himselfe
           ,
           if
           he
           had
           liued
           ;
           There
           is
           not
           one
           word
           that
           soundeth
           in
           that
           whole
           discourse
           ,
           to
           any
           other
           end
           ,
           towards
           Maister
           Caluin
           ,
           but
           to
           shew
           how
           his
           great
           wisedome
           ,
           wrought
           vpon
           their
           weakenesse
           ;
           his
           knowledge
           vpon
           their
           ignorance
           ;
           his
           grauitie
           vpon
           their
           inconstancy
           ;
           his
           zeale
           vpon
           their
           disorders
           ;
           only
           to
           establish
           that
           gouernement
           ,
           which
           howsoeuer
           not
           necessary
           for
           other
           places
           ,
           was
           fit
           enough
           peraduenture
           for
           that
           town
           .
           Neither
           need
           the
           present
           inhabitants
           thereof
           ,
           take
           it
           in
           euill
           part
           ,
           that
           the
           faultinesse
           of
           their
           people
           heretofore
           ,
           was
           by
           Maister
           Hooker
           so
           farre
           
           forth
           laid
           open
           ,
           seeing
           he
           saith
           no
           more
           ,
           then
           their
           owne
           learned
           guides
           ,
           and
           pastors
           haue
           thought
           necessarie
           to
           discouer
           vnto
           the
           world
           .
           But
           what
           ,
           say
           you
           ,
           hath
           Master
           Caluin
           done
           against
           our
           Church
           ,
           that
           he
           should
           be
           singled
           out
           ,
           as
           an
           aduersarie
           ?
           Surely
           that
           harme
           (
           though
           against
           his
           will
           )
           which
           neuer
           will
           bee
           soundly
           cured
           ,
           so
           long
           as
           our
           Church
           hath
           any
           in
           it
           to
           spurne
           at
           the
           reuerend
           authority
           of
           Bishops
           .
           For
           howsoeuer
           those
           Ecclesiasticall
           lawes
           ,
           
           established
           in
           Geneua
           (
           wherein
           notwithstanding
           are
           some
           strange
           things
           )
           might
           be
           fit
           enough
           to
           passe
           for
           statutes
           ,
           for
           the
           gouernement
           of
           a
           priuate
           Colledge
           ,
           or
           peraduture
           some
           small
           Vniuersity
           ;
           yet
           to
           make
           them
           a
           rule
           ,
           for
           so
           great
           ,
           so
           rich
           ,
           so
           learned
           a
           kingdome
           as
           this
           is
           ,
           must
           needes
           be
           a
           vaine
           desire
           of
           noueltie
           ,
           idly
           to
           attempt
           ;
           and
           a
           thing
           in
           nature
           ,
           vnpossible
           to
           performe
           .
           And
           therefore
           hee
           cannot
           bee
           free
           ,
           as
           an
           occasion
           ,
           though
           no
           cause
           of
           all
           those
           troubles
           ,
           which
           haue
           disquieted
           our
           Church
           for
           these
           many
           yeares
           .
           But
           it
           may
           bee
           M.
           Hooker
           spake
           not
           thus
           against
           M.
           Caluin
           of
           himselfe
           ,
           but
           perswaded
           either
           by
           our
           aduersaries
           ,
           in
           whose
           mouth
           ,
           he
           is
           an
           inuincible
           champion
           ,
           or
           incited
           vnto
           it
           ,
           by
           some
           of
           the
           Reuerend
           Fathers
           of
           our
           Church
           ;
           and
           therefore
           you
           desire
           him
           to
           resolue
           you
           in
           that
           point
           .
           Can
           it
           possibly
           be
           ,
           that
           you
           should
           thinke
           him
           a
           man
           of
           so
           great
           simplicitie
           ,
           either
           to
           be
           moued
           to
           attempt
           it
           ,
           by
           the
           perswasion
           of
           others
           ,
           or
           hauing
           attempted
           it
           ,
           that
           he
           must
           needs
           disclose
           it
           ?
           are
           all
           those
           flatterings
           of
           the
           Bishops
           ;
           that
           alleaging
           of
           their
           authorities
           ,
           ended
           in
           this
           ,
           to
           accuse
           them
           as
           Authors
           of
           doing
           that
           ,
           which
           your
           conscience
           maketh
           you
           accuse
           to
           be
           euill
           done
           ?
           Could
           you
           perswade
           yourselfe
           ,
           that
           those
           reuerend
           Fathers
           ,
           whose
           authorities
           you
           alleage
           in
           the
           praise
           of
           Caluin
           ,
           would
           be
           drawne
           to
           substistute
           another
           ,
           to
           dispraise
           him
           whom
           themselues
           commended
           ?
           Is
           it
           not
           a
           thing
           differing
           from
           sense
           ?
           void
           of
           reason
           ?
           contrary
           to
           religion
           ?
           And
           if
           that
           be
           a
           fault
           that
           M.
           Hooker
           is
           commended
           by
           our
           aduersaries
           ,
           in
           no
           construction
           ,
           it
           can
           be
           concluded
           to
           bee
           his
           fault
           .
           This
           peraduenture
           
           may
           commend
           them
           ,
           who
           are
           ready
           to
           approue
           learning
           ,
           iudgement
           ,
           and
           moderation
           ,
           euen
           in
           those
           who
           are
           aduersaries
           ,
           but
           no
           way
           can
           touch
           those
           ,
           whom
           they
           thus
           commend
           :
           Vnlesse
           wee
           make
           the
           conclusion
           to
           light
           heauily
           vpon
           the
           best
           ,
           both
           for
           place
           ,
           wisedome
           ,
           and
           learning
           that
           our
           Church
           hath
           .
           Haue
           not
           in
           all
           ages
           ,
           the
           Heathen
           thus
           commended
           the
           Christians
           ?
           and
           did
           not
           Libanius
           ,
           thus
           thinke
           Gregorie
           most
           worthy
           to
           succeed
           him
           ,
           if
           he
           had
           not
           been
           a
           Christian
           ?
           Can
           we
           in
           reason
           denie
           ,
           Iulian
           his
           learning
           ,
           because
           an
           Apostata
           ?
           or
           Bellarmine
           ,
           and
           others
           ,
           because
           they
           haue
           written
           against
           vs
           ?
           No
           ,
           we
           willingly
           giue
           thē
           that
           due
           ,
           that
           belongs
           vnto
           them
           ,
           and
           hold
           it
           not
           vnmeete
           ,
           to
           receiue
           euen
           from
           their
           mouthes
           ,
           without
           suspition
           of
           trechery
           ,
           that
           commendations
           which
           are
           but
           the
           recompence
           of
           a
           iust
           desert
           .
           The
           termes
           of
           hostility
           are
           too
           violent
           ,
           and
           vnreasonable
           ,
           which
           denie
           vs
           thus
           far
           to
           communicate
           with
           our
           verie
           enemies
           .
           But
           ,
           you
           say
           ,
           this
           was
           pride
           in
           M.
           Hooker
           ,
           to
           contemne
           all
           those
           of
           our
           owne
           Church
           ,
           as
           too
           weake
           to
           encounter
           with
           him
           ;
           and
           therefore
           he
           must
           raise
           Maister
           Caluin
           out
           of
           his
           sweet
           bed
           of
           rest
           ,
           to
           contend
           against
           him
           .
           And
           here
           you
           vncharitably
           make
           a
           comparison
           betwixt
           Golias
           and
           Maister
           Hooker
           ;
           only
           you
           say
           vnlike
           in
           this
           ,
           that
           Golias
           was
           content
           to
           chalenge
           one
           liuing
           and
           present
           in
           the
           army
           ,
           demanded
           ,
           but
           chose
           not
           ;
           sought
           for
           one
           ,
           that
           was
           aliue
           ,
           and
           vaunted
           not
           ouer
           the
           dead
           ;
           in
           all
           which
           respects
           by
           your
           censure
           ,
           Maister
           Hooker
           is
           more
           presumptuous
           .
           To
           speake
           the
           least
           which
           is
           fit
           to
           be
           answered
           in
           this
           place
           ,
           surely
           ,
           hee
           which
           will
           take
           vpon
           him
           to
           defend
           that
           there
           is
           no
           ouersight
           in
           this
           accusation
           ,
           must
           beware
           left
           by
           such
           defences
           ,
           he
           leaue
           not
           an
           opinion
           dwelling
           in
           the
           minds
           of
           men
           ,
           that
           he
           is
           more
           stiffe
           to
           maintaine
           what
           he
           hath
           spoken
           ,
           then
           carefull
           to
           speake
           nothing
           ,
           but
           that
           which
           iustly
           may
           be
           maintained
           ;
           that
           he
           hath
           not
           shunned
           to
           encounter
           those
           ,
           euen
           the
           best
           of
           that
           faction
           in
           our
           land
           ,
           your selues
           can
           witnesse
           :
           that
           he
           nameth
           M.
           Caluin
           ,
           onely
           to
           this
           end
           ,
           to
           shew
           the
           authour
           of
           that
           Discipline
           ,
           
           which
           he
           was
           to
           handle
           ,
           you
           must
           needes
           confesse
           ;
           that
           he
           rather
           reprooued
           another
           state
           ,
           
           then
           discouered
           the
           violent
           and
           vncharitable
           proceedings
           to
           establish
           it
           at
           home
           ,
           it
           was
           his
           wisdome
           :
           for
           we
           know
           that
           the
           age
           present
           is
           corrected
           ,
           when
           the
           age
           past
           is
           iustly
           rebuked
           for
           the
           same
           fault
           .
           And
           there
           cannot
           be
           a
           better
           meanes
           to
           cure
           our
           disorder
           at
           home
           ,
           then
           by
           discouering
           the
           effects
           that
           it
           hath
           wrought
           abroade
           .
           Now
           ,
           that
           which
           principally
           discouereth
           that
           you
           are
           not
           such
           ,
           as
           in
           the
           title
           of
           this
           letter
           ,
           you
           terme
           your selues
           ,
           is
           ,
           that
           you
           make
           not
           Caluin
           ,
           but
           Christ
           himselfe
           the
           author
           of
           this
           discipline
           ;
           who
           ,
           as
           you
           say
           ,
           raised
           vp
           diuers
           men
           ,
           in
           diuers
           places
           ,
           as
           
             Oecolampadius
             ,
             Swinglius
             ,
             Suychius
             ,
             Philip
             ,
             Bucer
             ,
             Capito
             ,
          
           and
           Miconius
           ;
           and
           ●aught
           them
           ,
           by
           the
           same
           spirit
           ,
           out
           of
           the
           same
           holy
           scripture
           ,
           the
           same
           doctrine
           ,
           and
           commandement
           of
           truth
           and
           righteousnes
           .
           In
           this
           you
           bewray
           what
           you
           are
           ;
           and
           how
           truly
           you
           fauour
           our
           present
           state
           ,
           in
           giuing
           so
           honorable
           testimony
           of
           that
           Church
           gouernment
           ,
           which
           hath
           bin
           so
           much
           oppugned
           by
           the
           Fathers
           of
           our
           Church
           :
           
           Nay
           so
           much
           misliked
           by
           the
           Queene
           her self
           ,
           as
           appeareth
           by
           her
           most
           eloquēt
           speech
           against
           those
           reformers
           .
           And
           I
           must
           needes
           tell
           you
           ,
           that
           those
           who
           haue
           taken
           vpon
           them
           the
           defence
           thereof
           ,
           are
           only
           able
           to
           confirme
           it
           ,
           not
           by
           places
           of
           scripture
           ,
           but
           by
           poore
           and
           marue●lous
           sleight
           coniectures
           ,
           collected
           frō
           them
           .
           I
           need
           not
           giue
           instance
           in
           any
           one
           sentence
           so
           alledged
           :
           for
           that
           I
           thinke
           the
           instance
           of
           any
           alledged
           otherwise
           not
           easily
           to
           be
           giuen
           .
           A
           very
           strange
           thing
           sure
           it
           were
           ,
           that
           such
           a
           discipline
           as
           you
           speake
           of
           ,
           should
           be
           taught
           by
           Christ
           and
           his
           Apostles
           in
           the
           word
           of
           God
           ,
           and
           no
           Church
           euer
           hath
           found
           it
           out
           nor
           receiued
           it
           till
           this
           present
           time
           :
           contrariwise
           ,
           the
           gouerment
           ,
           against
           which
           you
           bend
           yourselues
           ,
           to
           be
           obserued
           euery
           where
           ,
           through
           all
           generations
           ,
           and
           ages
           of
           the
           Christian
           world
           ,
           no
           Church
           euer
           perceiuing
           the
           word
           of
           God
           ,
           to
           be
           against
           it
           .
           Finde
           but
           one
           Church
           (
           one
           is
           not
           much
           )
           vpon
           the
           face
           of
           the
           whole
           earth
           ,
           that
           hath
           bin
           ordered
           ,
           by
           your
           discipline
           ,
           or
           
           hath
           not
           bin
           ordered
           by
           ours
           ,
           that
           is
           to
           say
           ,
           by
           Episcopall
           regiment
           ,
           sithence
           the
           time
           that
           the
           blessed
           Apostles
           were
           here
           conuersant
           .
           
           But
           you
           complaine
           of
           it
           ,
           as
           an
           iniurie
           ,
           that
           men
           should
           be
           willed
           to
           seeke
           for
           examples
           ,
           and
           paterns
           of
           gouerment
           in
           any
           of
           those
           times
           ,
           that
           haue
           bin
           before
           :
           It
           is
           to
           small
           purpose
           ,
           that
           some
           daughter
           Churches
           haue
           learned
           to
           speake
           their
           mothers
           dialect
           .
           In
           one
           word
           to
           conclude
           this
           article
           ,
           such
           is
           naturally
           our
           affection
           ,
           that
           whom
           in
           great
           things
           we
           mightily
           admire
           ,
           in
           them
           wee
           are
           not
           perswaded
           willingly
           ,
           that
           any
           thing
           should
           be
           amisse
           .
           The
           reason
           wherof
           is
           ,
           that
           as
           dead
           flies
           putrefie
           the
           ointment
           of
           the
           apothecary
           ,
           
           so
           a
           little
           folly
           ,
           him
           that
           is
           in
           estimation
           for
           wisdome
           .
           This
           in
           euery
           profession
           hath
           too
           much
           authorised
           ,
           the
           iudgments
           of
           a
           few
           :
           this
           with
           Germans
           hath
           caused
           Luther
           ,
           and
           with
           many
           other
           Churches
           Caluin
           ,
           to
           preuaile
           in
           all
           things
           .
           But
           thou
           O
           Lord
           ,
           art
           only
           holy
           ,
           thou
           only
           art
           iust
           ,
           who
           permittest
           the
           worthiest
           vessels
           of
           thy
           glory
           ,
           to
           be
           in
           some
           things
           blemished
           ,
           with
           the
           staine
           of
           humane
           frailty
           ,
           euen
           for
           this
           cause
           ,
           least
           we
           should
           esteem
           of
           any
           man
           ,
           aboue
           that
           which
           behooueth
           .
        
      
       
         
           ARTICLE
           XX.
           Of
           Schoolemen
           ,
           Philosophie
           ,
           and
           Popery
           .
        
         
           PHilosophie
           telleth
           vs
           (
           if
           it
           be
           lawfull
           for
           me
           to
           vse
           so
           much
           Philosophie
           )
           that
           naturall
           motions
           in
           the
           end
           are
           swifter
           ,
           but
           violet
           are
           more
           slowe
           ;
           and
           therefore
           heauy
           things
           ,
           the
           lower
           they
           descend
           ,
           doe
           moue
           faster
           ;
           and
           by
           so
           much
           also
           they
           moue
           slower
           ,
           by
           how
           much
           they
           ascend
           higher
           .
           It
           seemeth
           that
           the
           accusations
           in
           this
           letter
           were
           such
           ,
           as
           had
           their
           first
           motion
           ,
           rather
           from
           the
           violence
           of
           some
           affection
           ,
           then
           from
           any
           naturall
           inclination
           to
           vnderstand
           the
           truth
           .
           For
           surely
           ,
           though
           I
           take
           not
           vpon
           me
           to
           censure
           any
           man
           (
           being
           my selfe
           clothed
           with
           so
           many
           
           wants
           )
           yet
           in
           my
           weake
           opinion
           ,
           those
           ,
           that
           would
           desire
           are
           solution
           of
           such
           things
           ,
           as
           ouerthrow
           the
           foundation
           of
           the
           Church
           amongst
           vs
           ,
           which
           in
           your
           le●ter
           you
           professe
           ,
           should
           hardly
           esteeme
           ,
           the
           right
           vse
           of
           Philosophers
           and
           schoole
           learning
           ,
           to
           be
           an
           accusation
           of
           that
           kind
           .
           So
           that
           whereas
           ,
           at
           the
           first
           your
           obiections
           seemed
           to
           moue
           with
           a
           greater
           strength
           ,
           now
           in
           the
           end
           ,
           they
           growe
           weake
           like
           the
           stroke
           of
           a
           man
           that
           is
           halfe
           tyred
           .
           But
           I
           haue
           final
           reason
           to
           complaine
           of
           this
           ,
           which
           is
           mine
           owne
           aduantage
           :
           for
           without
           the
           armour
           of
           other
           learning
           ,
           only
           in
           the
           strength
           of
           reason
           ,
           I
           du●st
           incounter
           a
           stronger
           man
           then
           my selfe
           ,
           in
           this
           ,
           wherein
           you
           accuse
           Maister
           Hooker
           ;
           that
           the
           right
           vse
           of
           Schoolemen
           ,
           and
           Philosophers
           ,
           is
           no
           hindrance
           ,
           or
           disgrace
           to
           true
           diuinity
           .
           And
           therefore
           ,
           whereas
           you
           charge
           him
           ,
           
           that
           in
           all
           his
           discourse
           for
           the
           most
           part
           Aristotle
           and
           the
           ingenious
           Schoolemen
           ,
           almost
           in
           all
           points
           haue
           some
           finger
           ;
           and
           that
           reason
           is
           highly
           set
           vp
           against
           holy
           Scripture
           ,
           and
           such
           like
           :
           I
           verely
           perswade
           my selfe
           ,
           that
           herein
           he
           hath
           committed
           no
           vnlawfull
           thing
           .
           For
           those
           schoole
           imployments
           ,
           are
           acknowledged
           by
           graue
           and
           wise
           men
           ,
           not
           vnprofitablie
           to
           haue
           bin
           inuented
           ;
           the
           most
           approued
           for
           learning
           and
           iudgment
           doe
           vse
           them
           without
           blame
           ;
           the
           vse
           of
           them
           ,
           hath
           bin
           well
           liked
           ,
           by
           those
           that
           haue
           written
           in
           this
           kind
           ;
           the
           quality
           of
           the
           readers
           of
           his
           bookes
           ,
           though
           not
           of
           the
           most
           ,
           yet
           of
           those
           whom
           the
           matter
           concerned
           most
           ,
           was
           such
           ,
           as
           he
           could
           not
           but
           thinke
           them
           of
           capacity
           very
           sufficient
           ,
           to
           conceiue
           harder
           learning
           then
           he
           hath
           vsed
           any
           ;
           the
           cause
           he
           had
           in
           hand
           ,
           did
           in
           my
           opinion
           necessarily
           require
           those
           schoolemen
           and
           philosophers
           that
           he
           hath
           vsed
           :
           for
           where
           a
           cause
           is
           strangely
           mistaken
           ,
           for
           want
           of
           distinctions
           ,
           what
           other
           way
           was
           there
           for
           him
           ,
           but
           by
           distinctions
           to
           lay
           it
           open
           ?
           That
           so
           it
           might
           appeare
           vnto
           all
           men
           whether
           it
           were
           consonant
           to
           truth
           or
           no
           ;
           and
           although
           you
           and
           I
           peraduenture
           ,
           being
           vsed
           to
           a
           more
           familiar
           ,
           and
           easie
           learning
           ,
           thinke
           it
           vnmeete
           ,
           to
           admit
           ,
           approoue
           ,
           or
           frequent
           the
           schooles
           ;
           yet
           our
           opinions
           are
           
           no
           Canons
           for
           Maister
           Hooker
           :
           And
           although
           you
           being
           troubled
           in
           minde
           ,
           doe
           thinke
           that
           his
           writings
           ,
           seeme
           like
           fetters
           ,
           and
           manacles
           ;
           yet
           no
           doubt
           he
           hath
           met
           both
           with
           readers
           and
           hearers
           ,
           more
           calmely
           affected
           ;
           which
           haue
           iudged
           otherwise
           .
           But
           it
           is
           a
           strange
           presumption
           in
           my
           opinion
           ,
           
           for
           priuate
           men
           ,
           such
           as
           professe
           themselues
           to
           be
           but
           common
           Christians
           ,
           (
           which
           your
           writings
           ,
           besides
           your
           owne
           confession
           ,
           doe
           make
           manifest
           )
           to
           prescribe
           a
           forme
           ,
           either
           of
           writing
           or
           teaching
           ,
           so
           plaine
           and
           familiar
           ,
           or
           rather
           indeed
           so
           empty
           ,
           and
           shallow
           ,
           that
           no
           man
           may
           doubte
           ,
           how
           vnlearned
           soeuer
           ,
           to
           giue
           his
           censure
           .
           Must
           all
           knowledge
           be
           humbled
           so
           low
           ,
           that
           it
           must
           stoope
           to
           the
           capacity
           of
           the
           meanest
           reader
           ?
           But
           the
           Fathers
           ,
           say
           you
           ,
           haue
           misliked
           it
           .
           Indeed
           I
           confesse
           ,
           there
           is
           an
           ouermuch
           vse
           ,
           
           which
           is
           euill
           ,
           in
           all
           things
           ,
           where
           there
           is
           not
           an
           absolute
           necessity
           .
           Besides
           things
           comparatiuely
           spoken
           ,
           in
           regard
           of
           true
           vnderstanding
           of
           the
           scriptures
           ,
           is
           no
           rule
           for
           warrant
           that
           they
           are
           to
           be
           misliked
           simply
           .
           For
           Stapleton
           himselfe
           confesseth
           ,
           in
           his
           cautions
           of
           expounding
           the
           scripture
           ,
           
           that
           the
           Schoolemen
           haue
           not
           a
           certaine
           ,
           and
           infallible
           authority
           of
           interpreting
           ;
           which
           as
           to
           maintaine
           must
           needes
           be
           great
           simplicity
           ,
           so
           to
           dislike
           all
           vse
           of
           them
           is
           intolerable
           vnthankfulnesse
           .
           But
           in
           this
           accusation
           ,
           it
           is
           not
           apparant
           what
           you
           meane
           ,
           whē
           you
           alledge
           out
           of
           Luther
           ,
           that
           schoole
           diuinity
           ,
           hath
           banished
           from
           vs
           ,
           the
           true
           and
           sincere
           diuinity
           .
           If
           this
           were
           the
           direct
           iudgement
           of
           Luther
           ,
           to
           condemne
           all
           schoole
           diuinity
           ;
           yet
           it
           is
           a
           strange
           oppositiō
           to
           alledge
           the
           sentence
           of
           one
           man
           ,
           against
           the
           practise
           ,
           and
           authorities
           of
           the
           best
           Fathers
           .
           Neither
           doe
           we
           vnderstand
           which
           it
           is
           (
           the
           olde
           or
           the
           new
           )
           that
           so
           much
           offendes
           you
           ;
           by
           old
           ,
           we
           meane
           that
           Scholasticall
           kinde
           of
           expounding
           ,
           which
           the
           most
           eloquent
           Fathers
           lately
           comen
           from
           the
           schooles
           of
           Rhetoricians
           ,
           and
           Philosophers
           ,
           haue
           brought
           with
           them
           ,
           to
           the
           interpreting
           of
           holy
           Scriptures
           ;
           that
           thus
           they
           might
           be
           able
           to
           teach
           ,
           to
           delight
           ,
           to
           perswade
           ;
           a
           matter
           fitting
           al
           ,
           but
           not
           easie
           for
           any
           ,
           that
           is
           not
           excellently
           
           furnished
           with
           humane
           learning
           .
           
           In
           this
           sense
           Beda
           calleth
           Prudentius
           the
           most
           noble
           Schooleman
           of
           the
           Spaniards
           ,
           whom
           it
           is
           like
           in
           the
           seueritie
           of
           your
           iudgment
           ,
           you
           would
           haue
           dispraised
           ;
           and
           Gennadius
           in
           the
           Catalogue
           of
           famous
           writers
           ,
           reckoneth
           vp
           
             Museus
             ,
             Iulianus
             ,
             Eucherius
          
           ,
           and
           diuers
           others
           ,
           amongst
           the
           Schoolmen
           ;
           that
           is
           ,
           amongst
           the
           chiefe
           professours
           of
           Schoole-eloquence
           .
           Saint
           Hierome
           affirmeth
           of
           himselfe
           ,
           
           that
           manie
           things
           in
           Diuinitie
           ,
           he
           handled
           with
           Schoole
           o●nament
           ;
           and
           of
           Saint
           Paul
           he
           saith
           ,
           that
           when
           he
           preached
           at
           Athens
           ,
           vpon
           occasion
           of
           the
           inscription
           of
           the
           Altar
           to
           the
           vnknowne
           God
           ,
           he
           handled
           it
           with
           a
           scholasticall
           kind
           of
           elegancie
           .
           Is
           this
           then
           that
           which
           so
           much
           offends
           you
           ?
           Was
           it
           an
           ornament
           in
           these
           Fathers
           ,
           and
           many
           others
           ,
           and
           is
           it
           a
           blemish
           in
           M.
           Hooker
           ?
           But
           peraduenture
           it
           is
           the
           new
           and
           later
           kind
           of
           Schoole
           interpreting
           that
           you
           mislike
           ;
           whose
           methode
           is
           Philosophicall
           disputing
           ,
           made
           of
           Aristotelian
           learning
           ;
           this
           sprang
           vp
           about
           some
           foure
           hundreth
           and
           odde
           yeares
           past
           ,
           
           in
           the
           time
           of
           Lotharius
           the
           second
           ,
           Emperour
           of
           Rome
           ,
           who
           recouering
           out
           of
           darkenesse
           the
           Roman
           lawes
           ,
           caused
           them
           publikely
           to
           bee
           read
           ,
           and
           to
           be
           expounded
           by
           diuers
           Writers
           ;
           by
           this
           meanes
           diuinitie
           began
           to
           waxe
           cold
           ,
           vntill
           by
           imitation
           of
           these
           men
           ,
           certaine
           deuout
           Monkes
           ,
           and
           others
           ,
           vndertooke
           the
           like
           in
           expounding
           the
           holy
           Scripture
           ;
           by
           which
           meanes
           euen
           vntill
           this
           day
           ,
           
           there
           remaineth
           in
           the
           Schooles
           tenne
           orders
           of
           their
           vsuall
           expounding
           ;
           by
           Concordance
           ,
           Historie
           ,
           Postill
           ,
           Question
           ,
           Lecture
           ,
           Compendium
           ,
           or
           Abridgement
           ,
           Sermon
           ,
           Meeter
           ,
           Meditation
           ,
           all
           which
           no
           doubt
           of
           it
           in
           your
           opinion
           ,
           are
           esteemed
           vnlawfull
           and
           vnprofitable
           :
           Nowe
           ,
           many
           that
           were
           excellent
           in
           this
           kind
           ,
           the
           Church
           both
           knoweth
           how
           to
           vse
           with
           great
           profit
           ,
           and
           in
           recompence
           of
           their
           labour
           ,
           hath
           giuen
           them
           titles
           ,
           with
           much
           honour
           .
           Thus
           
             Alexander
             Hales
          
           ,
           who
           made
           his
           Summe
           ,
           that
           excellent
           worke
           ,
           by
           commaundement
           of
           Innocentius
           the
           
           fourth
           was
           called
           the
           fountaine
           of
           life
           ,
           
           because
           of
           that
           liuely
           knowledge
           ,
           that
           flowed
           from
           him
           :
           he
           was
           Maister
           to
           Bonauenture
           ,
           a
           scholer
           not
           inferiour
           to
           himselfe
           ,
           of
           whom
           he
           was
           wont
           to
           say
           ,
           that
           in
           Bonauenture
           he
           thought
           Adam
           sinned
           not
           ;
           meaning
           ,
           for
           that
           illumination
           ,
           which
           was
           in
           him
           (
           &
           doubtles
           there
           was
           much
           in
           him
           )
           as
           though
           he
           had
           not
           beene
           darkened
           by
           the
           fall
           of
           Adam
           ;
           and
           therfore
           the
           Church
           called
           him
           the
           Seraphicall
           Doctor
           .
           To
           these
           Aquinas
           was
           not
           inferiour
           ,
           who
           came
           so
           neere
           vnto
           Saint
           Austin
           ,
           that
           some
           thought
           ,
           hee
           had
           all
           his
           works
           by
           heart
           ,
           and
           by
           a
           common
           prouerbe
           it
           was
           spoken
           ,
           that
           the
           soule
           of
           Saint
           Austin
           dwelt
           in
           Aquinas
           ;
           in
           whom
           aboue
           all
           the
           rest
           ,
           foure
           contrarieties
           were
           said
           to
           excell
           ;
           abundance
           ,
           breuitie
           ,
           
           facilitie
           ,
           security
           :
           In
           respect
           whereof
           ,
           hee
           gained
           the
           title
           to
           be
           called
           Angelicall
           .
           Now
           for
           any
           man
           to
           follow
           the
           steps
           of
           these
           ,
           though
           treading
           sure
           ,
           as
           hauing
           more
           light
           ,
           can
           any
           man
           in
           reason
           account
           it
           to
           be
           a
           fault
           ?
           Is
           there
           no
           other
           matter
           of
           reproofe
           in
           Maister
           Hookers
           writings
           ,
           but
           that
           vertues
           must
           bee
           faults
           ?
           But
           hee
           seeketh
           to
           proue
           matters
           of
           diuinity
           with
           the
           strength
           of
           reason
           :
           Indeed
           this
           is
           a
           great
           fault
           ,
           which
           if
           many
           had
           not
           beene
           afraid
           to
           commit
           ,
           the
           world
           had
           not
           beene
           filled
           with
           so
           many
           idle
           ,
           and
           vnreasonable
           discourses
           .
           But
           so
           it
           is
           ,
           that
           through
           an
           ignorant
           zeale
           of
           honouring
           the
           scriptures
           ,
           the
           name
           of
           the
           light
           of
           nature
           ,
           is
           made
           hateful
           with
           men
           ;
           the
           starre
           of
           reason
           ,
           and
           learning
           ,
           &
           all
           other
           such
           like
           helps
           ,
           beginneth
           no
           otherwise
           to
           be
           thought
           of
           ,
           then
           as
           if
           it
           were
           an
           vnlucky
           Comet
           ,
           or
           as
           if
           God
           had
           so
           accursed
           it
           ,
           that
           it
           should
           neuer
           shine
           ,
           or
           giue
           light
           in
           things
           ,
           concerning
           our
           duty
           ,
           any
           way
           toward
           him
           ;
           but
           be
           esteemed
           as
           that
           starre
           ,
           
           in
           the
           Reuelation
           called
           wormwood
           :
           Which
           being
           fallen
           from
           heauen
           ,
           maketh
           riuers
           ,
           &
           waters
           ,
           in
           which
           it
           falleth
           so
           bitter
           ,
           that
           men
           tasting
           them
           ,
           die
           thereof
           .
           A
           number
           there
           are
           ,
           who
           thinke
           they
           cannot
           admire
           ,
           as
           the
           ought
           ,
           the
           power
           &
           authority
           of
           the
           word
           of
           God
           ,
           if
           in
           things
           diuine
           ,
           they
           should
           attribute
           any
           force
           to
           mans
           reason
           ;
           for
           which
           cause
           they
           neuer
           vse
           reason
           
           so
           willingly
           ,
           as
           to
           disgrace
           reason
           .
           Then
           vsuall
           and
           common
           discourses
           are
           to
           this
           effect
           ;
           The
           naturall
           man
           perceiueth
           not
           the
           things
           of
           the
           Spirit
           of
           God
           ,
           
           for
           they
           are
           foolishnesse
           vnto
           him
           ;
           neither
           can
           he
           know
           them
           ,
           because
           they
           are
           spiritually
           discerned
           .
           For
           answer
           where
           unto
           we
           say
           ,
           that
           concerning
           the
           abilitie
           of
           Reason
           ,
           to
           search
           out
           ,
           and
           to
           iudge
           of
           things
           diuine
           ,
           if
           they
           be
           such
           ,
           as
           those
           properties
           of
           God
           ,
           and
           those
           duties
           of
           men
           towards
           him
           ,
           which
           may
           be
           conceiued
           by
           attentiue
           consideration
           of
           heauen
           and
           earth
           ,
           wee
           know
           that
           of
           meere
           naturall
           men
           ,
           
           the
           Apostle
           testifieth
           ,
           how
           they
           know
           both
           God
           and
           the
           law
           of
           God
           ;
           other
           things
           of
           God
           there
           be
           which
           are
           neither
           so
           found
           ,
           nor
           though
           they
           bee
           shewed
           ,
           can
           euer
           be
           approued
           ,
           without
           the
           speciall
           approbation
           of
           Gods
           good
           grace
           ,
           &
           spirit
           :
           such
           is
           the
           suffring
           ,
           &
           rising
           againe
           of
           our
           Sauiour
           Christ
           ,
           
           which
           Eestus
           ,
           a
           meere
           naturall
           man
           ,
           could
           not
           vnderstand
           ;
           therefore
           Paul
           seemed
           in
           his
           eyes
           to
           be
           learnedly
           mad
           .
           This
           sheweth
           ,
           that
           nature
           hath
           need
           of
           grace
           ,
           to
           which
           Maister
           Hooker
           was
           neuer
           opposit
           ,
           in
           saying
           that
           grace
           may
           haue
           vse
           of
           nature
           .
           
           But
           Paul
           chargeth
           the
           Colossians
           to
           beware
           of
           Philosophie
           ,
           that
           is
           to
           say
           ,
           such
           knowledge
           as
           men
           ,
           by
           naturall
           reason
           are
           able
           to
           attaine
           .
           
           I
           confesse
           ,
           Philosophie
           wee
           are
           warned
           to
           take
           heed
           of
           ,
           not
           that
           Philosophy
           ,
           which
           is
           true
           and
           sound
           knowledge
           ,
           attained
           by
           a
           naturall
           discourse
           of
           reason
           ;
           but
           that
           Philosophie
           ,
           which
           to
           bolster
           heresie
           ,
           or
           errour
           ,
           (
           which
           I
           am
           sure
           Maister
           Hooker
           doth
           not
           )
           casteth
           a
           fraudulent
           shew
           of
           reason
           ,
           vpon
           things
           which
           are
           indeede
           vnreasonable
           ;
           and
           by
           that
           meanes
           ,
           as
           by
           a
           stratageme
           ,
           spoyleth
           the
           simple
           ,
           which
           are
           not
           able
           to
           withstand
           such
           cunning
           .
           He
           that
           giueth
           warning
           to
           take
           heede
           of
           an
           enemies
           policie
           ,
           doth
           not
           giue
           counsell
           to
           auoid
           all
           policie
           ;
           but
           rather
           to
           vse
           all
           prouident
           foresight
           ,
           and
           circumspection
           ,
           least
           our
           simplicity
           bee
           ouerreacht
           by
           cunnin●
           sleights
           :
           The
           way
           not
           to
           be
           inueigled
           ,
           by
           them
           ,
           that
           ar●
           so
           guilefull
           through
           skill
           ,
           is
           throughly
           to
           be
           instructed
           in
           that
           ,
           which
           maketh
           skilful
           against
           guile
           ;
           and
           to
           bee
           armed
           
           with
           that
           true
           and
           sincere
           Philosophie
           ,
           which
           doth
           teach
           against
           that
           deceitfull
           ,
           
           and
           vaine
           which
           spoileth
           .
           But
           haue
           not
           the
           greatest
           troublers
           of
           the
           Church
           bin
           the
           greatest
           admirers
           of
           humane
           reason
           ?
           Hath
           their
           deep
           &
           profound
           skil
           in
           secular
           learning
           made
           thē
           the
           more
           obedient
           to
           the
           truth
           ,
           and
           not
           armed
           them
           rather
           against
           it
           ?
           Indeed
           many
           great
           philosophers
           haue
           bin
           very
           vnsound
           in
           beleefe
           ,
           
           &
           yet
           many
           sound
           in
           beleef
           haue
           bin
           great
           Philosophers
           .
           Could
           secular
           knowledge
           bring
           the
           one
           sort
           vnto
           y
           e
           loue
           of
           christian
           faith
           ?
           nor
           Christian
           faith
           ,
           the
           other
           sort
           out
           of
           loue
           with
           secular
           knowledg
           .
           The
           harme
           that
           heretikes
           did
           ,
           was
           to
           such
           ,
           as
           by
           their
           weakenes
           were
           not
           able
           to
           discerne
           betweene
           sound
           ,
           and
           deceitfull
           reasoning
           ,
           and
           the
           remedie
           against
           it
           was
           euer
           ,
           the
           skill
           of
           the
           ancient
           Fathers
           ,
           to
           discouer
           it
           .
           In
           so
           much
           that
           Cresconius
           the
           heretike
           complained
           greatly
           of
           Saint
           Austin
           ,
           as
           you
           do
           of
           Maister
           Hooker
           ,
           for
           being
           too
           full
           of
           logicall
           subtilties
           .
           
           But
           the
           word
           of
           God
           in
           it selfe
           is
           absolute
           ,
           exact
           ,
           and
           perfect
           ,
           and
           therefore
           needlesse
           to
           adde
           any
           humane
           or
           schoole
           learning
           ;
           for
           those
           weapons
           are
           like
           the
           armour
           of
           Saul
           ,
           rather
           cumbersome
           then
           needfull
           ;
           and
           with
           these
           hath
           Maister
           Hooker
           filled
           his
           writings
           .
           
           I
           answer
           ,
           there
           is
           in
           the
           World
           no
           kind
           of
           knowledge
           ,
           whereby
           any
           part
           of
           truth
           is
           seen
           ,
           but
           wee
           iustly
           account
           it
           precious
           :
           yea
           that
           principall
           truth
           ,
           in
           comparison
           whereof
           ,
           all
           other
           truth
           is
           vile
           ,
           may
           receiue
           from
           it
           ,
           some
           kind
           of
           light
           ;
           whether
           it
           be
           that
           Egyptian
           ,
           
           and
           Chaldean
           wisdome
           mathematicall
           ,
           wherewith
           Moses
           and
           Daniel
           were
           furnished
           ;
           or
           that
           naturall
           ,
           morall
           ,
           and
           ciuill
           wisdome
           ,
           wherein
           Salomon
           excelled
           all
           men
           ;
           or
           that
           rationall
           ,
           and
           oratoriall
           wisedome
           of
           the
           Grecians
           ,
           which
           the
           Apostle
           Saint
           Paul
           brought
           from
           Tharsus
           ;
           or
           that
           Iudaicall
           which
           he
           learned
           in
           Ierusalem
           ,
           sitting
           at
           the
           feete
           of
           Gamaliel
           ;
           to
           detract
           from
           the
           dignity
           thereof
           were
           to
           iniure
           ,
           euen
           God
           himselfe
           ;
           who
           being
           that
           light
           which
           none
           can
           approch
           vnto
           ,
           hath
           sent
           out
           these
           lights
           ,
           whereof
           we
           are
           capable
           ,
           as
           so
           many
           sparkles
           ,
           resembling
           the
           bright
           fountain
           from
           which
           they
           rise
           .
           And
           
           therfore
           vnto
           he
           word
           of
           God
           ,
           being
           in
           respect
           of
           that
           end
           wherunto
           God
           ordeined
           it
           ,
           perfect
           ,
           exact
           ,
           and
           absolute
           ,
           we
           doe
           not
           adde
           any
           thing
           ,
           as
           a
           supplement
           of
           any
           maime
           ,
           or
           defect
           therein
           ;
           but
           as
           a
           necessary
           instrument
           ,
           without
           which
           wee
           coulde
           not
           reape
           by
           the
           scriptures
           perfection
           ,
           that
           fruite
           ,
           and
           benefit
           ,
           which
           it
           yeeldeth
           .
           In
           respect
           of
           al
           which
           places
           alledged
           ,
           it
           must
           needs
           seem
           strange
           ,
           that
           any
           for
           the
           vse
           of
           schoole
           diuinity
           ,
           and
           humane
           learning
           ,
           should
           incur
           that
           hard
           suspition
           ,
           which
           you
           seeke
           to
           fasten
           vpon
           M.
           Hooker
           ,
           namely
           ,
           that
           he
           is
           a
           priuie
           &
           subtil
           enimie
           ,
           
           to
           the
           whole
           state
           of
           our
           Church
           ;
           that
           he
           would
           haue
           men
           to
           deeme
           her
           Mai●stie
           to
           haue
           done
           ill
           ,
           in
           abolishing
           the
           Romish
           religion
           ;
           that
           he
           would
           be
           glad
           to
           see
           the
           back-slyding
           of
           all
           reformed
           Churches
           ;
           or
           that
           he
           meanes
           ,
           to
           bring
           in
           a
           confusion
           of
           all
           things
           ;
           a
           tolleration
           of
           all
           religions
           ;
           these
           ,
           and
           such
           like
           ,
           are
           the
           heauie
           conclusions
           ,
           that
           follow
           the
           vse
           of
           schoolemen
           ,
           and
           secular
           learning
           ;
           and
           the
           least
           of
           those
           euils
           ,
           which
           are
           likely
           in
           your
           opinion
           ,
           to
           be
           deriued
           into
           the
           heart
           of
           our
           Church
           and
           common
           wealth
           ,
           from
           that
           dangerous
           poyson
           which
           is
           conteined
           in
           Maister
           Hookers
           writings
           .
           Surely
           it
           is
           great
           pitie
           ,
           that
           al
           men
           should
           thinke
           what
           they
           list
           ,
           or
           speake
           openly
           what
           they
           think
           ;
           but
           doubtlesse
           it
           did
           little
           moue
           him
           ,
           whē
           you
           say
           that
           which
           a
           greater
           thē
           you
           certainely
           wil
           gainsay
           .
           His
           words
           in
           this
           cause
           haue
           seemed
           to
           you
           ,
           as
           an
           arrow
           sticking
           in
           a
           thigh
           of
           flesh
           ,
           and
           your
           own
           as
           a
           child
           ,
           whereof
           you
           must
           needes
           be
           deliuered
           by
           an
           hower
           ;
           but
           deliberation
           would
           haue
           giuen
           peraduenture
           ,
           more
           ripenes
           ,
           which
           now
           by
           haste
           ,
           hath
           ,
           as
           a
           thing
           borne
           out
           of
           time
           ,
           beene
           small
           ioye
           to
           you
           that
           begat
           it
           .
           Therefore
           I
           wil
           conclude
           ,
           with
           the
           speech
           of
           the
           son
           of
           Sirach
           :
           He
           that
           applieth
           his
           minde
           to
           the
           law
           of
           the
           most
           high
           ,
           
           keepeth
           the
           sayings
           of
           famous
           men
           ,
           &
           entreth
           in
           also
           into
           the
           secrets
           of
           darke
           sentences
           :
           he
           seeketh
           out
           the
           mystery
           of
           graue
           sentences
           ,
           
           and
           exerciseth
           himselfe
           in
           dark
           parables
           ;
           though
           he
           be
           dead
           he
           shall
           leaue
           a
           greater
           fame
           ,
           thē
           a
           thousand
           :
           Doubtles
           this
           is
           verified
           in
           him
           ,
           of
           whom
           you
           haue
           published
           vnto
           the
           world
           so
           hard
           a
           censure
           .
        
      
       
         
         
           ARTICLE
           XXI
           The
           stile
           and
           maner
           of
           writing
           .
        
         
           AS
           it
           is
           an
           honour
           to
           performe
           that
           which
           is
           excellent
           ;
           so
           it
           is
           a
           vertue
           to
           approue
           that
           which
           is
           excellently
           performed
           ;
           where
           to
           be
           wanting
           in
           the
           first
           ,
           may
           be
           slouth
           ,
           or
           ignorance
           ,
           but
           to
           be
           wanting
           in
           the
           latter
           ,
           must
           needes
           be
           malice
           .
           Fewe
           there
           are
           ,
           or
           haue
           beene
           in
           any
           age
           ,
           which
           reaping
           the
           due
           recompence
           of
           their
           labour
           ,
           haue
           done
           that
           good
           ,
           which
           they
           ought
           ,
           and
           haue
           not
           receiued
           that
           reward
           which
           they
           ought
           not
           .
           Wise
           men
           haue
           thought
           no
           otherwise
           ,
           but
           that
           this
           common
           lot
           ,
           might
           be
           their
           portion
           ;
           yet
           the
           feare
           thereof
           ,
           could
           not
           haue
           that
           power
           ouerall
           ,
           to
           make
           them
           in
           that
           respect
           ,
           wholy
           &
           vnprofitably
           silent
           :
           Knowing
           ,
           that
           euen
           that
           which
           they
           suffred
           for
           well
           doing
           ,
           was
           their
           honour
           ;
           and
           that
           which
           they
           did
           well
           ,
           and
           suffred
           for
           it
           ,
           was
           others
           shame
           .
           This
           vice
           ,
           in
           my
           opinion
           ,
           is
           not
           more
           vsuall
           with
           anie
           ,
           then
           with
           vs
           ,
           who
           by
           reason
           of
           the
           corrupt
           quality
           thereof
           ,
           haue
           imposed
           a
           silence
           to
           a
           great
           number
           ,
           who
           by
           their
           writings
           ,
           doubtlesse
           ,
           would
           haue
           bin
           verie
           singular
           ornaments
           vnto
           Gods
           Church
           :
           whereas
           strangers
           of
           lesse
           merit
           ,
           haue
           a
           twofold
           aduantage
           .
           The
           one
           ,
           that
           we
           read
           their
           writings
           without
           preiudice
           of
           their
           persons
           ;
           the
           other
           ,
           that
           with
           a
           desire
           of
           nouelty
           ,
           we
           greedily
           deuoure
           (
           as
           we
           do
           fashions
           )
           whatsoeuer
           we
           think
           to
           be
           done
           by
           strangers
           ;
           this
           onely
           in
           all
           things
           (
           how
           excellent
           soeuer
           )
           being
           cause
           enough
           of
           dislike
           ,
           that
           it
           is
           home
           borne
           ;
           but
           more
           iustly
           of
           silence
           ,
           that
           it
           is
           disliked
           .
           So
           that
           when
           we
           haue
           sifted
           ,
           whatsoeuer
           is
           likely
           to
           be
           reproued
           ,
           euen
           the
           last
           thing
           to
           be
           examined
           ,
           is
           the
           stile
           itselfe
           .
           Thus
           haue
           you
           dealt
           with
           Maister
           Hooker
           ,
           whom
           as
           in
           all
           other
           things
           ,
           you
           haue
           set
           vpon
           the
           racke
           ;
           so
           in
           this
           you
           haue
           taken
           vpon
           you
           far
           more
           ,
           thē
           beseemeth
           either
           the
           modesty
           ,
           
           or
           the
           small
           learning
           that
           is
           vsually
           found
           in
           such
           ,
           as
           professe
           thēselues
           ,
           to
           be
           but
           common
           Christians
           .
           For
           certainely
           to
           iudge
           of
           a
           stile
           ,
           is
           not
           the
           least
           point
           of
           learning
           ,
           though
           it
           be
           the
           least
           known
           :
           but
           peremptorily
           ,
           to
           dislike
           ,
           which
           you
           do
           ,
           is
           more
           then
           only
           to
           iudge
           .
           For
           this
           ,
           is
           but
           to
           deliuer
           a
           speciall
           verdict
           ,
           as
           we
           thinke
           our selues
           ;
           but
           the
           other
           is
           to
           take
           vpon
           vs
           ,
           exactly
           to
           tell
           what
           the
           law
           is
           .
           Some
           I
           haue
           seene
           ,
           excellently
           writing
           vpon
           the
           variety
           of
           stiles
           ;
           and
           the
           best
           ,
           in
           my
           opinion
           ,
           is
           one
           Pascalius
           ,
           who
           was
           like
           enough
           to
           iudge
           well
           ,
           because
           he
           himselfe
           wrote
           an
           excellent
           stile
           ;
           yet
           surely
           there
           is
           in
           no
           point
           of
           learning
           ,
           greater
           varietie
           of
           tastes
           ,
           then
           there
           is
           in
           this
           :
           some
           preferre
           Salust
           ,
           others
           Caesar
           ,
           a
           third
           Seneca
           ,
           a
           fourth
           Tacitus
           ;
           in
           one
           word
           ,
           euery
           man
           according
           to
           his
           owne
           fancy
           .
           This
           ,
           as
           it
           is
           in
           stiles
           ,
           so
           it
           is
           in
           the
           seuerall
           actions
           of
           men
           ;
           where
           they
           are
           no
           sooner
           borne
           into
           the
           world
           ,
           but
           Censure
           ,
           as
           a
           gossip
           names
           them
           .
           A
           thing
           I
           confesse
           needfull
           ,
           and
           vnfit
           to
           be
           prohibited
           ,
           seeing
           we
           reape
           oftentimes
           ,
           more
           benefit
           by
           our
           enemies
           ,
           then
           our
           friends
           ;
           yet
           this
           sheweth
           ,
           that
           the
           world
           is
           vnhappy
           ,
           where
           the
           best
           offices
           are
           performed
           by
           our
           worst
           acquaintance
           .
           If
           we
           come
           to
           Authours
           ,
           some
           dislike
           Plato
           ,
           as
           Athenaeus
           did
           ,
           calling
           him
           confused
           ;
           others
           say
           ,
           I
           only
           esteem
           Plato
           ,
           who
           doth
           so
           cunningly
           weaue
           knowledge
           ,
           and
           vertue
           together
           ,
           as
           if
           he
           said
           ,
           he
           were
           content
           to
           giue
           you
           knowledge
           ,
           vpon
           condition
           ,
           that
           you
           should
           be
           honest
           .
           Some
           compared
           Aristotle
           to
           that
           fish
           ,
           
           whose
           humour
           is
           like
           inke
           ;
           Liui●
           he
           likes
           not
           Trogus
           ,
           nor
           
             Tully
             Demosthenes
             ;
             Lenaeus
          
           a
           seruant
           of
           Pompeies
           mislikes
           
             Salust
             ;
             Asenius
          
           calleth
           him
           an
           affecter
           ;
           Quintilian
           calleth
           Seneca
           chalke
           without
           sand
           ;
           Galigula
           dispraised
           Liuie
           ,
           as
           ful
           of
           words
           ,
           and
           yet
           negligent
           ,
           in
           suppressing
           the
           triumphes
           of
           Romulus
           ,
           gotten
           by
           the
           victorie
           of
           the
           Tuscans
           .
           Thus
           Varro
           (
           without
           question
           a
           mā
           most
           learned
           )
           euen
           in
           the
           opinion
           of
           S.
           Austin
           ,
           by
           one
           
             Quintus
             Rhemius
             Pal●●on
          
           was
           called
           a
           hog
           .
           Surely
           emulation
           of
           learning
           ,
           and
           difference
           ,
           either
           of
           opinion
           ,
           or
           maners
           ,
           breedes
           a
           dislike
           in
           schollers
           .
           This
           hath
           bin
           ,
           is
           ,
           and
           shall
           be
           that
           euill
           ,
           
           whereunto
           learned
           men
           must
           be
           subiect
           in
           the
           variety
           of
           other
           mens
           censures
           ;
           nay
           euen
           those
           bookes
           ,
           which
           wee
           translate
           ,
           because
           they
           are
           excellent
           ,
           others
           wish
           because
           they
           are
           excellent
           ,
           not
           to
           be
           translated
           .
           Surely
           it
           is
           much
           easier
           ,
           
           saith
           
             Dio
             Cassius
          
           ,
           to
           reprehend
           others
           ,
           then
           to
           moderate
           our selues
           .
           Some
           are
           of
           so
           feeble
           ,
           and
           weake
           stomackes
           ,
           that
           they
           loath
           bread
           :
           nay
           some
           are
           of
           that
           inconstant
           humour
           ,
           that
           what
           they
           commēd
           now
           ,
           they
           dispraise
           the
           next
           day
           ;
           and
           what
           yesterday
           they
           dispraisd
           ,
           they
           commend
           to
           day
           .
           For
           in
           the
           beginning
           of
           your
           Letter
           ,
           you
           cal
           it
           a
           sweet
           sound
           of
           M.
           Hookers
           melodious
           stile
           ;
           
           and
           in
           another
           place
           ,
           you
           confesse
           that
           his
           bookes
           are
           very
           excellently
           and
           learnedly
           penned
           ;
           and
           yet
           in
           this
           Article
           ,
           your
           last
           scruple
           is
           ,
           because
           his
           bookes
           are
           so
           long
           and
           tedious
           ,
           in
           a
           stile
           not
           vsuall
           ,
           and
           as
           you
           thinke
           ,
           the
           like
           hard
           to
           bee
           found
           .
           Where
           it
           seemes
           you
           are
           desirous
           to
           reprehend
           ,
           if
           you
           could
           but
           resolue
           of
           the
           maner
           how
           .
           I
           dare
           not
           take
           vpon
           mee
           to
           censure
           those
           ,
           whom
           you
           say
           he
           is
           vnlike
           ;
           
             Cranmer
             ,
             Ridley
             ,
             Latimer
             ,
             Iewel
             ,
             Whitgift
             ,
             Foxe
             ,
             Fulke
          
           :
           but
           I
           perswade
           my selfe
           ,
           that
           whatsoeuer
           their
           other
           vertues
           were
           ,
           wherein
           peraduenture
           they
           were
           more
           eminent
           ,
           yet
           doubtlesse
           the
           best
           of
           them
           that
           now
           liueth
           ,
           will
           acknowledge
           M.
           Hookers
           stile
           to
           be
           very
           excellent
           .
           And
           although
           it
           is
           vnmeet
           I
           should
           compare
           him
           with
           others
           ,
           whose
           labours
           haue
           beene
           profitable
           in
           another
           kind
           ,
           yet
           I
           hope
           I
           may
           say
           without
           offence
           ,
           that
           as
           profoundly
           to
           iudge
           ,
           with
           sound
           variety
           of
           al
           learning
           ,
           was
           cōmon
           to
           him
           with
           diuers
           others
           ;
           so
           to
           expresse
           what
           he
           conceiued
           ,
           in
           the
           eloquence
           of
           a
           most
           pure
           stile
           ,
           was
           the
           felicitie
           almost
           of
           himself
           alone
           .
           That
           honorable
           Knight
           S.
           
             Philip
             Sidney
          
           ,
           gaue
           a
           taste
           in
           an
           argument
           of
           recreation
           ,
           how
           well
           that
           stile
           would
           befit
           an
           argument
           of
           a
           grauer
           subiect
           ;
           which
           it
           may
           be
           is
           more
           vnpleasing
           in
           the
           taste
           of
           some
           ,
           because
           the
           maner
           is
           learned
           ,
           &
           the
           subiect
           is
           not
           agreeing
           to
           their
           humour
           .
           Doubtlesse
           the
           perfecting
           of
           a
           stile
           ,
           and
           especially
           of
           our
           English
           stile
           (
           which
           in
           my
           opinion
           ,
           refuseth
           not
           the
           purest
           ornaments
           of
           any
           language
           )
           hath
           many
           mo
           helps
           ,
           
           then
           those
           honorable
           places
           of
           learning
           ,
           the
           Vniuersities
           ,
           can
           affoord
           .
           And
           therfore
           in
           those
           things
           ,
           which
           they
           conceiue
           (
           and
           some
           of
           them
           conceiue
           much
           )
           there
           are
           found
           in
           the
           Princes
           court
           ,
           diuers
           most
           purely
           eloquent
           ,
           whom
           euen
           the
           best
           in
           the
           Vniuersities
           may
           despaire
           to
           imitate
           .
           And
           (
           if
           I
           may
           speake
           without
           offence
           )
           I
           am
           fully
           perswaded
           ,
           that
           M.
           Hookers
           stile
           (
           if
           he
           had
           had
           lesse
           learning
           )
           (
           a
           strange
           fault
           )
           (
           for
           the
           weight
           of
           his
           learning
           made
           it
           too
           heauy
           )
           had
           bin
           incomparably
           the
           best
           that
           euer
           was
           written
           in
           our
           Church
           .
           If
           our
           English
           story
           had
           been
           borne
           to
           that
           happinesse
           ,
           euer
           to
           haue
           beene
           attired
           in
           such
           rich
           ornaments
           ,
           she
           might
           worthily
           haue
           beene
           entertained
           in
           the
           best
           courts
           that
           the
           world
           hath
           ;
           but
           all
           Countries
           know
           our
           actions
           haue
           beene
           better
           done
           then
           they
           haue
           beene
           ●old
           .
           Of
           things
           affected
           we
           may
           giue
           a
           reason
           ,
           but
           to
           aske
           ,
           as
           you
           do
           ,
           a
           reason
           of
           M.
           Hooker
           for
           his
           stile
           ,
           it
           is
           all
           one
           ,
           as
           if
           you
           asked
           him
           why
           he
           knew
           so
           much
           .
           For
           doubtlesse
           out
           of
           iudgement
           he
           made
           this
           choise
           (
           in
           my
           weake
           opinion
           ,
           or
           strong
           fancie
           )
           simply
           the
           best
           ,
           and
           (
           without
           comparison
           )
           imitable
           to
           few
           .
           Therefore
           your
           comparison
           of
           the
           bramble
           was
           vnfit
           ,
           which
           by
           a
           shew
           deceiued
           you
           a
           farre
           off
           ;
           for
           there
           is
           much
           more
           by
           a
           narrow
           view
           to
           bee
           discerned
           in
           him
           ,
           then
           hee
           seemeth
           to
           promise
           at
           the
           first
           sight
           .
           Three
           things
           you
           desire
           with
           all
           instancie
           .
           First
           ,
           to
           shew
           what
           arguments
           he
           hath
           alleaged
           ,
           which
           are
           not
           to
           be
           found
           in
           the
           answer
           of
           that
           reuerend
           Father
           vnto
           M.
           Cartwright
           .
           To
           satisfie
           you
           in
           this
           demaund
           ,
           if
           there
           were
           no
           difference
           ,
           yet
           the
           consent
           of
           their
           arguments
           were
           reason
           enough
           ,
           for
           you
           to
           allow
           M.
           Hooker
           ,
           seeing
           you
           haue
           giuen
           your
           approbatiō
           of
           the
           works
           of
           that
           most
           reuerēd
           Father
           ,
           
           whose
           worthines
           no
           doubt
           ,
           can
           receiue
           litle
           honor
           from
           your
           praise
           ;
           yet
           you
           know
           ,
           that
           the
           whole
           subiect
           of
           M.
           Hookers
           first
           foure
           books
           ,
           is
           an
           argument
           ,
           as
           ,
           ful
           of
           learning
           ,
           so
           directly
           heretofore
           ,
           not
           handled
           by
           any
           ,
           that
           I
           know
           .
           Secondly
           ,
           you
           desire
           ,
           that
           if
           he
           set
           forth
           his
           other
           books
           ,
           which
           are
           promised
           ,
           that
           he
           would
           be
           more
           plaine
           ,
           and
           sensible
           .
           Concerning
           those
           three
           bookes
           of
           his
           ,
           which
           
           from
           his
           own
           mouth
           ,
           I
           am
           informed
           that
           they
           were
           finis●●
           ,
           I
           know
           not
           in
           whose
           hands
           they
           are
           ,
           nor
           whether
           y
           e
           church
           shall
           euer
           be
           bettered
           by
           so
           excellent
           a
           worke
           ;
           for
           as
           the
           Church
           might
           haue
           been
           happie
           ,
           if
           he
           had
           liued
           to
           haue
           written
           more
           ;
           so
           she
           were
           not
           altogether
           so
           much
           harmed
           ,
           if
           she
           might
           but
           inioy
           ,
           what
           he
           hath
           written
           .
           But
           for
           you
           to
           prescribe
           him
           a
           stile
           ,
           as
           it
           is
           an
           authority
           vnfit
           to
           assume
           vnto
           your selfe
           ,
           so
           it
           were
           a
           request
           ,
           if
           he
           liued
           vnpossible
           to
           obtaine
           .
           
           For
           as
           once
           the
           greatest
           of
           place
           for
           iudgement
           of
           law
           in
           our
           land
           answeared
           a
           client
           of
           his
           in
           my
           hearing
           ,
           who
           was
           desirous
           to
           haue
           him
           take
           information
           of
           his
           cause
           ,
           from
           another
           lawyer
           ,
           that
           seemed
           more
           fully
           acquainted
           with
           it
           ;
           he
           wil
           speake
           (
           saith
           he
           )
           wel
           himselfe
           ,
           by
           his
           own
           direction
           ;
           but
           if
           I
           should
           speake
           by
           his
           information
           ,
           I
           should
           speake
           but
           like
           a
           foole
           :
           so
           I
           am
           sure
           ,
           howsoeuer
           you
           your selfe
           may
           write
           ,
           following
           your
           owne
           stile
           ,
           yet
           Maister
           Hooker
           by
           your
           direction
           could
           hardly
           attaine
           the
           commendations
           that
           himselfe
           had
           already
           gaind
           .
           Lastly
           ,
           you
           wish
           him
           to
           be
           carefull
           ,
           not
           to
           corrupt
           the
           English
           creed
           ,
           by
           philosophie
           or
           vaine
           decei●
           ,
           of
           Schoolemens
           new
           borne
           diuinity
           ;
           giue
           me
           le●ue
           to
           exempt
           you
           from
           this
           fear
           :
           for
           I
           am
           fully
           perswaded
           ,
           neuer
           any
           man
           liued
           ,
           who
           would
           haue
           bin
           lother
           ,
           to
           haue
           bin
           the
           author
           of
           any
           new
           &
           vnwarranted
           opinion
           ,
           which
           might
           giue
           but
           the
           least
           shew
           of
           cōtradiction
           ,
           to
           the
           faith
           which
           our
           Church
           professeth
           .
           Things
           are
           not
           to
           be
           measured
           by
           violence
           of
           speech
           ,
           or
           vncharitable
           collections
           ;
           for
           who
           are
           on
           Gods
           side
           ,
           and
           who
           against
           ,
           our
           Lord
           ,
           in
           his
           good
           time
           ,
           shall
           reueale
           .
           And
           seeing
           you
           doubt
           of
           his
           soundnes
           so
           far
           (
           y
           ●
           because
           he
           maketh
           the
           church
           of
           Rome
           a
           part
           of
           the
           church
           of
           christ
           (
           which
           M.
           
             Sarauia
             ,
             Zanchy
          
           ,
           &
           others
           do
           ,
           that
           you
           wish
           him
           to
           take
           heed
           ,
           that
           he
           forget
           not
           to
           giue
           his
           lawful
           Soueraigne
           ,
           her
           right
           ,
           &
           full
           due
           )
           giue
           me
           leaue
           to
           set
           downe
           his
           words
           ,
           &
           in
           his
           words
           his
           sound
           ,
           &
           feruent
           affection
           in
           this
           point
           .
           
             When
             the
             ruines
             of
             the
             house
             of
             God
             ,
             (
             that
             house
             which
             consisting
             of
             religious
             soules
             ,
             is
             most
             immediatly
             the
             precious
             temple
             of
             the
             Holy-ghost
             )
             were
             become
             
             not
             in
             his
             fight
             alone
             ,
             but
             in
             the
             ●ies
             of
             the
             whole
             world
             ,
             so
             ●nc●●ding
             great
             ,
             that
             verie
             superstition
             began
             euen
             to
             feele
             it selfe
             too
             far
             growne
             ;
             The
             first
             that
             with
             vs
             ,
             made
             way
             to
             repaire
             the
             deca●es
             thereof
             ,
             was
             King
          
           Henrie
           
             the
             eight
             ;
             the
             son
             and
             successor
             of
             which
             famous
             King
             ,
             as
             we
             know
             ,
             was
          
           Edward
           
             the
             Saint
             .
             In
             whom
             (
             for
             so
             by
             the
             euent
             we
             may
             gather
             )
             i●
             pleased
             God
             ,
             righteous
             ●●d
             iust
             ,
             to
             let
             England
             see
             ,
             what
             a
             blessing
             sin
             ,
             and
             iniqui●y
             would
             not
             suffer
             her
             to
             inioy
             ;
             that
             worke
             ,
             which
             the
             one
             had
             begun
             and
             the
             other
             so
             far
             proceeded
             in
             ,
             was
             ●n
             short
             space
             so
             ouerthrowne
             ,
             as
             if
             almost
             it
             had
             neuer
             bin
             ,
             till
             such
             time
             ,
             as
             that
             God
             ,
             whose
             property
             is
             to
             shew
             his
             mercies
             then
             greatest
             ,
             when
             they
             are
             neerest
             to
             be
             vtterly
             despaired
             of
             ,
             caused
             in
             the
             depth
             of
             discomfort
             ,
             and
             darknes
             ,
             a
             most
             glorious
             star
             to
             arise
             ,
             and
             on
             her
             head
             setled
             the
             Crowne
             ,
             whom
             he
             himselfe
             had
             kept
             as
             a
             lambe
             from
             the
             slaughter
             of
             those
             blondie
             times
             ,
             that
             the
             experience
             of
             his
             goodnesse
             in
             hir
             owne
             deliuerance
             ,
             might
             cause
             her
             merciful
             disposition
             ,
             to
             take
             so
             much
             the
             more
             delight
             ,
             in
             sauing
             others
             ,
             whom
             the
             like
             necessity
             should
             presse
             ;
             the
             continuance
             of
             which
             mercy
             toward
             vs
             ,
             in
             the
             abundance
             of
             his
             fauour
             to
             her
             ,
             we
             wish
             may
             happely
             continue
             so
             long
             ,
             as
             the
             Sunne
             indureth
             .
          
           Hitherto
           Maister
           Hooker
           .
           To
           conclude
           this
           small
           and
           imperfect
           worke
           ,
           
           whereas
           you
           ioyne
           these
           bookes
           of
           Maister
           Hooker
           ,
           with
           two
           other
           which
           you
           take
           to
           bee
           bellowes
           to
           blow
           the
           coles
           of
           sedition
           ;
           I
           perswade
           my selfe
           ,
           that
           the
           ages
           which
           are
           to
           come
           ,
           shall
           more
           then
           the
           present
           ,
           esteem
           them
           with
           high
           honor
           :
           for
           mine
           owne
           part
           ,
           what
           I
           haue
           don
           in
           defence
           thereof
           ,
           it
           is
           neither
           from
           opinion
           of
           sufficiencie
           ,
           who
           know
           mine
           owne
           strength
           in
           this
           kinde
           ,
           weaker
           then
           many
           thousands
           ;
           nor
           from
           a
           desire
           of
           contention
           ,
           which
           I
           hold
           (
           howsoeuer
           sometimes
           needefull
           )
           the
           worst
           imployment
           of
           all
           learning
           ;
           nor
           from
           a
           willingnes
           to
           flatter
           any
           ,
           a
           fault
           (
           what
           soeuer
           my
           other
           infirmities
           are
           )
           whereunto
           I
           was
           neuer
           subiect
           ;
           nor
           that
           I
           thought
           those
           would
           haue
           bin
           wanting
           ,
           who
           had
           ,
           both
           farre
           more
           learning
           ,
           and
           greater
           reason
           ,
           to
           vndertake
           the
           defence
           ,
           then
           my selfe
           had
           :
           Wherefore
           ,
           if
           there
           be
           anything
           ,
           either
           vnsoundly
           ,
           or
           vncharitably
           set
           downe
           (
           faults
           ,
           which
           willingly
           
           I
           would
           be
           loth
           to
           be
           accused
           of
           )
           I
           submit
           my selfe
           to
           the
           Iudgement
           of
           the
           Church
           ,
           and
           the
           courteous
           admonition
           of
           the
           Christian
           Reader
           .
           But
           if
           any
           man
           without
           cause
           ,
           spurne
           or
           thinke
           himselfe
           grieued
           ,
           and
           finde
           that
           conteined
           herein
           ,
           which
           with
           iudgement
           ,
           and
           sound
           learning
           he
           is
           able
           to
           confute
           ,
           and
           be
           desirous
           hereafter
           to
           receiue
           my
           answere
           ,
           let
           him
           set
           to
           his
           name
           ,
           that
           writeth
           ;
           otherwise
           ,
           let
           him
           thinke
           ,
           that
           Libels
           ,
           personall
           ,
           and
           of
           no
           moment
           ,
           are
           to
           bee
           rather
           punished
           by
           authority
           ,
           then
           confuted
           by
           any
           mans
           pen.
           And
           so
           I
           will
           hartily
           pray
           that
           no
           strife
           may
           euer
           be
           heard
           of
           againe
           ,
           but
           this
           ,
           who
           shall
           hate
           strife
           most
           ,
           who
           shall
           pursue
           peace
           and
           vnity
           with
           most
           desire
           .
        
         
           FINIS
           .
        
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A19460-e410
           
             Iob.
             32.
             
          
        
         
           Notes for div A19460-e510
           
             *
             Wisd.
             10.8
             .
          
           
             *
             Wis.
             4.15
             .
          
           
             The
             title
             of
             the
             Booke
             .
          
           
             *
             in
             the
             Letter
             Pag.
             1.
             
          
           
             a
             Ibid.
             
          
           
             b
             pag.
             2.
             
          
           
             c
             Pag.
             45.
             
          
           
             d
             Pag.
             3.
             
             Lin.
             10
             
          
           
             a
             
               Quando
               nec
               laudantem
               mouet
               adulatio
               ,
               nec
               laudatum
               tentat
               elatio
               .
            
          
           
             *
             
               Tanti
               meriti
               ,
               tanti
               pectoris
               ,
               tanti
               oris
               ,
               tantae
               virtutis
               .
            
          
           
             The
             preface
             of
             the
             letter
             answeared
             :
             when
             men
             dreame
             they
             are
             a
             sleep
             &c.
             
          
           
             a
             
               Vt
               argumen●o
               non
               sit
               propter
               quod
               alios
               accusant
               has
               ipsas
               odisse
               .
               Dio.
               Cass.
               lib.
            
             36.
             hist.
             
          
           
             b
             
               Epist.
               ad
               Asellam
               virg
               .
               in
               prolog
               super
               los.
               
            
          
           
             c
             
               Nicephor
               .
               Calixtus
               lib.
            
             10.
             
               hist.
               cap.
            
             36.
             
          
           
             b
             
               In
               obit
               .
               Humber●i
               .
               Ber
               ,
            
          
           
             c
             
               Nihil
               ex
               ea
               quod
               meum
               diceretur
               praeter
               cognomen
               retuli
               .
               Val.
               Max.
               
            
          
           
             d
             
               Si
               quid
               est
               quo
               vtar
               ,
               vt●r
               ;
               si
               〈◊〉
               ,
               ego
               sum
               .
            
          
           
             e
             
               Nepotianus
               noster
               aurū
               calcans
               schedulas
               consectatus
               .
            
          
           
             Pag.
             19.
             lin
             .
             16
             
          
           
             
               Lege
               Carol.
               mag
               .
               fol.
            
             421.
             
          
           
             a
             
               Ira
               eius
               in
               manu
               eius
               .
               Ber.
               
            
          
           
             b
             
               Sereneb
               at
               vultum
               suum
               assidētium
               gratia
               ,
               no
               ●ieret
               ●nerosus
               ,
               sed
               visum
               integrum
               si
               bene
               recolitis
               non
               admisit
               .
               Ber.
               
            
          
           
             Eccl.
             44.7
             8.
             v●●s
             .
             11
             12.13.14.15
             .
          
           
             Pag.
             2.
             
          
           
             a
             Iustin.
             lib.
             15.
             ex
             Trogo
             .
          
           
             
               Sixt
               Sin.
               lib.
            
             4.
             bibliothecae
             .
          
           
             
               Epiphanius
               in
            
             3.
             pannarii
             .
          
           
             a
             
               Erat
               animus
               victor
               annor●m
               ,
               &
               cedere
               nesciens
               infirmitati
               :
               Ber.
               in
               vita
               Humberti
               .
            
          
           
             b
             
               Mors
               fecit
               quantum
               potuit
               ,
               occidit
               carnem
               ,
               &
               ecce
               recondita
               est
               in
               corde
               terr●
               ;
               separauit
               à
               nobis
               dulcem
               amicum
               ,
               prudent●
               Consiliarium
               ,
               Auxiliarium
               fortem
               .
               Ber.
               
            
          
           
             Eccles.
             50.6.7.11
             .
             Wis.
             3.1.2.3
             .
          
        
         
           Notes for div A19460-e1930
           
             Gen.
             13.
             
          
           
             Gen.
             35.2
             .
          
           
             Gen.
             31.34
             .
             Gen.
             24.3
             .
          
           
             Gen
             27
             41.
             
             Gen.
             4.9
             
          
           
             Gen.
             34
             31.
             
          
           
             Gen
             49.6
             .
          
           
             Gen.
             44.15
             .
             ver
             .
             12
             Gen.
             38.23
             .
          
           
             Gen
             ,
             20.3
             .
          
           
             
               Diodorus
               Sicul.
            
             
          
           
             
               Fustibus
               caeditur
            
             .
          
           
             
               Homicida
               quod
               fecit
               expectat
            
             .
          
           
             
               
                 Fuge
                 nomen
                 maechi
                 si
                 mortem
                 fugies
                 .
              
            
             
               
                 Stephanus
                 ex
                 Nicosirato
              
               .
            
             
               
                 Tarpeio
                 Saxo
                 deijciatur
                 .
                 Leg.
              
               12.
               
               Tabul
               .
            
          
           
             *
             
               Quae
               deus
               occulta
               esse
               voluit
               ,
               non
               sunt
               scrutanda
               ;
               quae
               autem
               manifesta
               fecis
               ,
               non
               sunt
               negligenda
               ;
               no
               &
               in
               illis
               illicite
               curiosi
               ,
               &
               in
               his
               damnabiliter
               inueniantur
               ingrati
               .
               Prosper
               de
               vocat
               .
               Gentium
               .
            
          
           
             a
             
               Nec
               periculosius
               alicubi
               erratur
               ,
               nec
               laboriosius
               aliquid
               quaeritur
               ,
               nec
               fructuosius
               aliquid
               inuenitur
               Aug.
               lib.
            
             4
             
               de
               Trinitat
            
             .
          
           
             
               Aug.
               tom
            
             .
             6.
             ser.
             7
             
          
           
             Lib.
             5.
             
             Pag.
             113.
             
          
           
             Epist.
             66
             
               ad
               Maxim.
            
             
          
           
             
               Hic
               non
               indicatur
               substantia
               ,
               sed
               origo
               .
               i.
               non
               quid
               sit
               ,
               sed
               vnde
               sit
               ,
               vel
               non
               sit
               :
               epist.
            
             66.
             
               ad
               Maxim.
               Aug.
            
             
          
        
         
           Notes for div A19460-e2750
           
             Bookes
             5.
             pag.
             106.
             sect
             .
             51.
             
          
           
             Pro.
             8.22
             .
             Ioh.
             1.1
             .
          
           
             Ioh.
             17.5
             .
          
           
             Tom.
             2.
             epist.
             174
             A●g
             .
          
           
             Ioh
             15.26
             .
          
           
             
               In
               comment
               ▪
               in
               Iohan.
            
             15
             26
             
          
           
             Psal.
             126.
             1.
             
             Corinth
             .
             2
             Iam.
             1.
             
             Matt.
             28.
             
          
           
             Matth.
             12.
             
          
           
             About
             the
             yeare
             381.
             
          
           
             430.451
             .
          
           
             
               Aug.
               in
               Psal.
            
             68
             
          
           
             
               Alius
               non
               aliud
               .
               Vnum
               non
               vnus
               .
            
          
           
             
               Aug.
               tom
            
             .
             9.
             
               in
               Euang.
               Ioh.
               tract
            
             .
             36.
             
             
               Damasc.
               de
               Orthodox
               .
               fid
               .
               lib.
            
             3
             cap.
             6.
             
          
           
             
               Ho●
               .
               lib.
            
             5.
             pag.
             121.
             
          
           
             
               Aug.
               tom
            
             .
             6.
             
               cont
               .
               Max.
               epist.
               lib.
            
             3.10
             .
          
        
         
           Notes for div A19460-e3450
           
             Iob.
             17.3
             .
          
           
             Rom.
             1.
             
          
           
             *
             
               O
               terrae
               ●ehiculum
               ,
               &
               in
               terrasedem
               habens
               .
               Quisquis
               tande
               es
               maccesse
               nostri●●●imis
               Iupiter
               ;
               siue
               naturae
               ordo
               sic
               ferat
               ,
               siue
               mens
               mortalium
               te
               veneror
               :
               omnia
               enim
               secrete
               ,
               &
               sine
               strepituqui
               facis
               incedcrevia
               ,
               &
               iusto
               libramine
               mortalia
               &
               humana
               .
               Eurip.
               in
               Troas
               .
            
          
           
             a
             Booke
             1.
             pag.
             88.
             
          
           
             b
             ●●b
             .
             1.
             
               de
               Libero
               .
               arbit
               .
               cap.
            
             6.
             
             
               Summam
               ratio●em
            
             .
          
           
             
               Caìetan
               ,
               ad
               ●uit
               mam
               Aquinatis
               in
               quest
               .
            
             9.2
             
          
           
             Acts.
             17.
             
          
           
             c
             
               Super
               fluxus
               generalis
            
             .
          
           
             1.
             
             Cor.
             12.
             
          
           
             d
             
               Veritas
               á
               quocunque
               dicatur
               a
               Spiritu
               Sancto
               est
               .
               Ambros.
               
            
          
           
             e
             
               Si
               vnicum
               veritatis
               fontem
               de●
               Spiritum
               esse
               reputamus
               ,
               veritatem
               ipsam
               neque
               respuemus
               neque
               contemnam●●
               vbicunque
               apparebit
               .
            
          
           
             
               Caluin
               Inst.
               lib.
            
             2.
             cap.
             2.
             sect
             .
             14.
             
          
           
             f
             Io.
             15.5
             .
          
           
             g
             1.
             
             Cor.
             15.10
             .
          
           
             a
             
               Posse
               habere
               fidem
               ,
               est
               naturae
               ;
               habere
               ,
               gratiae
               .
               Aust.
               et
               Prosp.
               cont
               .
               Cassianum
               .
            
          
           
             
               Officio
               et
               actione
               bona
               sunt
               sed
               non
               fine
               .
               Aust.
               
            
          
           
             Tom.
             7.
             lib.
             4.
             cap.
             3.
             
          
           
             Deu●
             .
             4
             2.
             
             Gal.
             1.8
             .
             Iohn
             .
             20.
             vlt.
             2.
             
             Tim.
             3.16
             .
             Rom
             10.17
             Rom
             15.4
             .
             Ephe.
             2.20
             
          
           
             Rom.
             3.27
             
          
           
             1.
             
             Cor.
             2.14
             
          
           
             Io.
             3
             ,
             3
             
          
        
         
           Notes for div A19460-e4050
           
             Genesis
             .
             13.
             ●
             
          
           
             1.
             
             King.
             13.2
             Esay
             .
             44.28.45
             1.
             
          
           
             Iohn
             .
             4.
             
          
           
             Ecclesi
             .
             4
             9
             
          
           
             of
             Trent
             .
          
           
             D.
             Whitaker
             .
          
           
             Book
             .
             2.
             pag.
             102.
             
          
           
             Booke
             .
             2.
             pag.
             146
             Hooker
             .
          
           
             Li●
             .
             38.
             
               〈◊〉
               supra
            
             .
          
           
             
               Contra
               epist.
               fundamenti
               .
               cap.
            
             5.
             
          
           
             Testi●
             .
          
           
             Vindex
          
           
             Praeco
             .
          
           
             Homil.
             1.
             
               ad
               Titum
            
             .
          
           
             Interpres
             .
          
           
             
               Epist.
               pag.
            
             9.
             
          
           
             Act.
             17.28
             .
             Tit.
             1.
             
             ●0
             .
          
        
         
           Notes for div A19460-e4580
           
             Hook.
             Book
             1.
             pag.
             ●0
             61.
             
          
           
             
               De
               graetia
               et
               libero
               arbitrio
               &
               P.
               Lomb.
               lib.
            
             2.
             
             
               Sent.
               dist
            
             .
             25.
             1.
             
             Cor.
             7.36
             .
             
               Libera
               sed
               liberata
            
             .
             Rom.
             6.
             
             Rom.
             ●
             .
          
           
             Aristot.
             3.
             
             
               Ethic.
               cap.
            
             4.5
             .
          
           
             
               
                 Clem.
                 Alexan.
                 in
                 Strom.
                 Aug.
                 lib.
              
               2.
               
                 confess
                 .
                 cap.
              
               6.
               
            
             
               
                 Boeth
                 .
                 de
                 .
                 con
                 .
                 lib.
              
               4.
               
               
                 Damasc.
                 de
                 .
                 fide
                 lib.
              
               2.
               cap.
               22
               Arist.
               1
               ▪
               
                 Eth.
                 cap.
              
               1.
               
               
                 Senec.
                 lib.
              
               4.
               
                 de
                 .
                 ben
                 .
                 cap.
              
               7.
               
               
                 In
                 hypothesi
                 bonum
                 ,
                 in
                 thesi
                 malum
                 .
              
            
          
           
             
               Ang●n
               ●ach
               .
               cap.
            
             30.
             
          
           
             Part.
             1.
             quest
             .
             83.
             art
             .
             2.
             
          
           
             
               ●al
               Inst.
               lib.
            
             2.
             cap.
             2.
             sect
             .
             13.
             
             
               Inspersum
               est
               vniuersis
               s●men
               ●liquod
               ordinis
               ●olitici
               .
            
          
           
             
               Naturalia
               corrupta
               supernaturalia
               ablata
            
             .
          
           
             
               De
               corrept
               .
               &
               gratia
               ad
               Valent
               .
               cap.
            
             2.
             
          
           
             
               
                 Humana
                 voluntas
                 non
                 libertate
                 gratiam
                 ,
                 sed
                 gratia
                 consequitur
                 libertatem
                 .
                 Aug.
                 vbi
                 supra
                 .
                 Cum
                 vult
                 non
                 potest
                 ,
                 quia
                 quādo
                 potuit
                 noluit
                 :
                 ideo
                 per
                 malum
                 velle
                 perdidit
                 bonū
                 posse
                 .
                 Aug.
                 Cal.
                 lib.
              
               1.
               
               
                 Instit.
                 cap.
              
               2.
               
                 &
                 lib.
              
               2.
               cap.
               2.
               
            
             
               
                 Grego
                 .
                 Arimi
                 .
                 in
                 in
              
               2.
               
               
                 Sent.
                 dist
              
               .
               26.
               quest
               .
               1.
               art
               .
               1
               
                 Gaspar
                 .
                 Cassalius
                 lib.
              
               1.
               
                 de
                 quadripartita
                 iustitia
                 cap.
              
               32.
               
            
             
               
                 Prima
                 principia
                 doctrinae
                 moralis
              
               .
            
          
           
             Ioh
             5.
             
          
           
             Ephe.
             2.5
             .
             2.
             
             Cor.
             3
             5.
             
             
               Deorum
               munus
               est
               quod
               ●iu●mus
               ,
               nostrum
               quod
               sancte
               vinimus
               .
               Senec.
               
            
          
           
             Rom.
             10.
             
             
               Imperium
               voluntatis
               .
               Aug.
               in
               tract
               .
            
             36
             
               in
               ●ohan
            
             .
          
           
             
               Prima
               principia
            
             .
          
           
             Rom.
             ●
             7.
             
          
        
         
           Notes for div A19460-e5420
           
             Matth.
             6
             23
             
          
           
             A●t
             .
             11.
             
             
               Eccl●s
               .
               A●gl
               .
               de
               hominis
               iustificat
               .
            
          
           
             
               Su●●ma
               merce●
               est
               vt
               ipso
               perfruamur
               .
               A●g
               .
               de
               doct
               .
               Christi
               .
               cap.
            
             6.
             
          
           
             Matth
             5.11
             
          
           
             Ioh.
             6.29
             
          
           
             Lib.
             1.
             pag.
             32
             
          
           
             
               Epist.
               pag
            
             ,
             13.
             
          
           
             a
             
               
                 Fi●es
                 &
                 sine
                 &
                 ante
                 charitat●
                 Iustificat
                 .
              
            
             
               
                 Luth.
                 in
              
               2.
               
                 ad
                 Ga●
              
               .
            
             
               
                 Luth.
                 tom
              
               .
               ●
               .
               prop.
               3.
               
               
                 Fides
                 nisi
                 sit
                 sin●
                 vllis
                 etiam
                 minimis
                 operibus
                 non
                 iustificat
                 ▪
                 imo
                 ●on
                 est
                 fides
                 ,
                 In
                 Anti.
                 concil
                 .
                 ad
                 a●
                 .
              
               11.
               sess
               .
               6.
               
               
                 Melancton
                 .
                 Brent
                 .
                 Clemnis
                 .
                 Caluin
                 .
                 lib.
              
               3.
               
               
                 Inst.
                 cap.
              
               16.
               
               
                 Necessitas
                 praesentiae
                 ,
                 non
                 e●●icientiae
              
               .
            
             
               
                 Gratia
                 saluamur
                 sed
                 non
                 a
                 s●ue
                 bonis
                 operibus
                 .
                 C●em
                 .
                 Alexand.
              
               ●
               .
               Strom.
               
            
          
           
             a
             
               In
               cap.
            
             2.
             
               la●
               .
               annot
            
             .
             11.
             
          
           
             b
             
               In
               Matt.
            
             25.
             annot
             .
             3.
             
          
           
             c
             2.
             
             Cor.
             7.10
             
          
           
             d
             
               In
               Matt.
            
             15.
             annot
             .
             3.
             
             
               Rhem.
               ●est
            
             .
          
           
             Meriting
             for
             obtaining
             :
             so
             in
             the
             Confession
             of
             Wittenberge
             .
          
           
             a
             
               Casobon
               .
               in
               Pl.
               epist.
               Mereri
               stipēdia
               .
               Cal.
               Inst.
               lib
            
             3.
             
               cap.
               sect
            
             2.
             
             
               Vsi
               sunt
               (
               fateor
               )
               passim
               vetusii
               ecclesiae
               scriptores
               ,
               atque
               vtinam
               voculae
               vnius
               (
               abusu
               )
            
             (
             so
             that
             it
             properly
             signifieth
             otherwise
             )
             
               erroris
               materiam
               posteris
               non
               praebuissent
            
             .
             mark
             the
             word
             (
             praebuissent
             )
             gaue
             but
             only
             occasion
             .
             Heb.
             13.
             
          
           
             b
             pleased
             .
          
        
         
           Notes for div A19460-e6230
           
             
               Hook.
               lib.
            
             2.
             sect
             .
             ●
             .
          
           
             a
             Art.
             12
             
          
           
             Rom.
             8.
             1.
             
             Cor.
             1.
             
          
           
             Psal.
             32.1
             .
             Rom.
             8.
             
          
           
             
               
                 Diliges
                 Dominum
                 Deum
                 tuum
                 &c.
              
               
            
             
               2.
               
               
                 Non
                 concupisces
              
               .
            
          
           
             a
             
               Aug.
               Tom.
            
             3.
             
               de
               Sp.
               et
               lit
               .
               cap.
               vlt.
               
            
          
           
             b
             
               Zanch.
               de
               relig
               .
               lib.
            
             1.
             cap.
             6.
             
          
        
         
           Notes for div A19460-e6550
           
             
               Hook.
               lib.
            
             2.
             pag.
             122.
             
          
           
             Ephe.
             5
             ▪
             29.
             
          
           
             *
             Matt.
             5.46
             .
          
           
             a
             Act.
             4
             31
             
          
           
             b
             1.
             
             Thes.
             ●
             .
             9
             .
          
           
             1.
             
             Cor.
             7.
             
          
           
             
               Hook.
               lib.
            
             2.
             pag.
             140.
             
          
           
             a
             
               Non
               est
               criminis
               non
               v●●isse
               ,
               sed
               〈◊〉
               &
               r●dd●sse
               e●t
               ●audi●
               .
               Aug.
               de
               virg
               .
               cap.
            
             14.
             
          
           
             b
             
               Illa
               exi●untur
               ,
               i●la
               o●feruntur
               ,
               si
               〈…〉
               illa
               damna●tur
               .
               A●g
               .
            
          
           
             c
             
               〈◊〉
               ad
               Eu●●ch
            
             .
          
           
             Her.
             40.
             
             
               Her
               ▪
            
             61.
             
             
               〈◊〉
               Vigilan
               〈◊〉
               .
               Aug.
               her
               .
            
             82.
             
          
           
             
               Proficientem
               coronabo
               ,
               non
               proficientem
               non
               punio
               .
               Chrysost.
               
            
          
        
         
           Notes for div A19460-e6950
           
             a
             Psalm
             19.
             
          
           
             Lib.
             5.
             pag.
             102.
             
          
           
             b
             Gen.
             6.5
             .
          
           
             c
             Psal.
             51.5
             .
          
           
             d
             Psal.
             19.12
             
          
           
             e
             Ier.
             17.9
             .
          
           
             f
             Iohn
             .
             3.5
             .
          
           
             g
             Eph.
             2.3
             .
          
           
             h
             Lib.
             1.
             
             &
             2.
             
             
               Irenaeus
               .
               Cyprian
               .
               Raeticius
               .
               Olympius
               .
               Hilarius
               .
               Ambros.
               Innocent
               .
               Greg.
               Naz.
               Basil.
               Chrysost.
               Hieron
               .
            
          
           
             
               〈◊〉
               delinquendo
               ,
               〈◊〉
               a
               ●acien●o
               .
            
          
           
             Gen
             4.
             
             Exod
             22
             Gen.
             19
             ●am
             .
             5.4
             
          
           
             a
             
               Aug.
               ●er
            
             .
             82.
             
          
           
             b
             
               Pecca●um
               est
               vt●ndis
               frui
               ,
               &
               fruendis
               vti
               .
            
          
        
         
           Notes for div A19460-e7450
           
             
               Arbor
               scientiae
               complures
               priuat
               arbore
               vitae
               .
               Bonauent
               .
            
          
           
             
               Lux
               inaccessibilis
            
             .
          
           
             ●
             .
             Tim.
             6.2
             .
             
               In●estigabiles
               〈◊〉
               eius
            
             .
             R●m
             .
             11.
             
             Psal.
             97.
             ●
             
          
           
             Prou.
             25
             ,
          
           
             Eccle.
             3.22
             ,
             23
             ,
             24
             ,
             25
             ,
             26.
             
          
           
             Art.
             17.
             
          
           
             
               Epist.
               pag
            
             16.
             
          
           
             Psal.
             36.7
             .
          
           
             Lib.
             2.46
             .
             Lib.
             1.
             dist
             .
             45.
             
          
           
             
               In
               E●●h
            
             .
             102.103
             .
          
           
             1.
             
             Tim.
             2.4
             
          
           
             
               
                 Bell.
                 Tom.
              
               3.
               
                 de
                 grat
                 .
                 et
                 lib.
                 arb
                 .
                 lib.
              
               2.
               cap.
               11.12
               
                 Aqui.
                 par
              
               .
               1.
               quest
               23.
               
            
             
               By
               his
               reuealed
               will.
               
            
          
           
             Rom.
             9.10
             
          
        
         
           Notes for div A19460-e7940
           
             Psal.
             122
             
          
           
             a
             
               Aug.
               de
               ciuitat
               .
               Dei.
               lib.
            
             18.
             cap.
             51.
             
          
           
             b
             Ser.
             1.
             
               de
               S.
               S
               Petr●
               et
               Paulo
               .
            
          
           
             c
             Lib.
             4.
             
               hist.
               cap.
            
             27
             
          
           
             d
             
               Euseb.
               lib.
            
             10
             cap.
             5.
             
          
           
             
               Optatus
               lib.
            
             2
             
               cont
               .
               Parmen
               .
               Epist.
            
             166.
             
               et
               Ru●fin
               .
               lib.
            
             10.
             cap.
             5
             
          
           
             
               Greg.
               lib.
            
             4.
             epist.
             32.
             
          
           
             
               Ho●●
               .
               lib.
            
             5.
             pag.
             184.
             
          
           
             
               De
               officio
               pii
               viri
               Ton.
            
             1.
             
               de
               ec●l
               .
               lib.
            
             3.
             cap
             19.
             
          
           
             
               Euag.
               lib.
            
             3.
             cap.
             14
             ,
             30.
             
             
               Euseb.
               lib.
            
             35.
             
               hist.
               cap.
            
             13.
             
          
           
             Art.
             19.
             
               de
               eccle
            
             .
          
           
             
               Hook.
               lib.
            
             5.
             pag.
             188.
             
          
           
             Preface
             against
             D.
             Bancrof●
             .
          
           
             Psal
             ,
             26.5
             .
             
               Ecclesia
               malignantium
            
             .
          
           
             Catholike
             Church
             .
          
           
             Matth.
             16
             
          
           
             Ephe.
             5.27
             .
          
           
             1.
             
             Tim.
             3.15
             .
          
           
             Act.
             5.11
             
          
           
             Matt.
             18.17
             
          
           
             Act.
             20
             ,
             28.
             
          
           
             Reu.
             2
             ,
             1.
             
          
           
             
               Hook.
               lib.
            
             5.
             
          
           
             Ioh.
             1.47
             .
          
           
             Ephes.
             2.16
             .
          
           
             Matth.
             13.47
             
          
           
             
               In
               conc
               .
               Nicen.
               vide
               Hieron
               .
               in
               di
               .
               con●
               .
               Lucifer
               .
            
          
           
             2.
             
             Cor.
             13
             
          
           
             Booke
             .
             5.
             pag.
             186.
             
          
           
             Rom.
             1.
             
             ●
             .
          
           
             
               Caluin
               .
               Melanct.
            
             
          
           
             Lib.
             3.
             cap.
             32.
             
          
           
             Lib.
             5.
             
             
               I●st
               .
               cap.
            
             19.
             
             
               O
               quàm
               ●onesta
               voluntate
               mis●rierrant
            
             .
          
           
             In
             his
             Treatise
             of
             the
             Church
             cap.
             2.
             
          
        
         
           Notes for div A19460-e9200
           
             2.
             
             Cor.
             12
             
          
           
             Acts.
             3.
             
          
           
             Matt.
             13.3
             
          
           
             Bishops
             of
             Lincol.
             1.
             
             Ser.
             vpon
             .
             Mat.
             13.
             
          
           
             
               Cophinus
               Seminantis
            
             .
          
           
             Heb.
             4.12
             
          
           
             
               Epist.
               pag.
            
             23.
             sin
             .
             20.
             
          
           
             
               Prop●lis
               p●nnis
               configutur
            
             .
          
           
             
               Ad
               Marcell
               .
               epist.
            
             102.
             
          
           
             
               Epist.
               ad
               Rom.
            
             
          
           
             London
             .
          
           
             M.
             King
             vpon
             Ionas
             ,
             pag.
             541
             
          
           
             
               De
               Baptis
               .
               contra
               Donat.
               lib.
            
             6.
             cap.
             2.
             
          
           
             
               Aduers
               .
               Cresco
               .
               〈◊〉
               .
               cap.
            
             1.
             
          
           
             
               Epist.
               ad
               Cornel.
            
             
          
           
             
               Epist.
               lib.
            
             4.
             
             Epist.
             6.
             
             
               Tristano
               Chalco
            
             .
          
        
         
           Notes for div A19460-e9780
           
             
               F●●le
               .
               Ang.
               artic
            
             .
             23
             
          
           
             Heb.
             5.4
             .
          
           
             Leuit
             ,
             21.22
             Num.
             8.
             
          
           
             Exo.
             29
             Leuit.
             8
             Num.
             8
             
          
           
             
               Hook.
               lib.
            
             5.
             pag
             228.
             
          
           
             Ostiarii
             .
          
           
             
               Hook.
               lib.
            
             5.
             pag.
             240.
             
          
           
             Ostiarii
             .
          
           
             Lib.
             4.
             Instit.
             
          
           
             cap.
             4
             sect
             .
             9.
             
             
               Bellar.
               tom
            
             .
             1.
             
               de
               Cler.
               lib.
            
             1.
             cap
             ,
             13.
             
             Lect●re●
             .
          
           
             
               Epist.
               lib.
            
             2.5
             .
             lib
             3.
             
             Epist.
             22
             lib.
             4.
             epist.
             5.
             
          
           
             Lib.
             4.
             
             
               Inst.
               cap.
            
             4
             sect
             .
             9.
             
          
           
             Exorcistae
             .
             which
             did
             adiure
             those
             that
             were
             possessed
             
          
           
             
               Ca●
               .
               lib.
            
             4
             cap.
             49
             sect
             .
             24.
             
             
               Zanch.
               in
            
             4.
             
               praecep
               .
               pag.
            
             688.
             
             
               Disputatores
               .
               Acolouthi
            
             .
          
           
             
               Cantatores
               Greg.
               in
               regist
               .
               lib.
            
             4
             cap.
             88.
             
             
               Catechista
               .
               Gal.
            
             6.
             
          
           
             
               Eusib.
               lib.
            
             6.
             
             Cap.
             13.
             
             &
             20.
             
          
           
             All
             Christians
             .
          
           
             
               Bell.
               〈◊〉
            
             .
             2.
             pag.
             220.
             
          
           
             My
             L.
             Grace
             of
             Cant.
             D.
             Whitgift
             .
             pag.
             516.
             
          
           
             1.
             
             Tim.
             2.12
             .
          
        
         
           Notes for div A19460-e10660
           
             
               Iew
               Apol.
               Aug.
               cap
            
             10
             diuisi
             .
             1.
             
          
           
             
               The
               letter
               pag.
            
             28.
             lin
             .
             2.
             
          
           
             
               Hook
               booke
            
             .
             5
             pag
             ▪
             226
             
          
           
             
               Aquin
               part
            
             .
             3.
             ●uest
             .
             62
             
          
           
             8.
             
             Pet.
             1.
             
          
           
             
               Cont.
               Faust.
               cap.
            
             19.
             
          
           
             Lib.
             1.
             
               de
               .
               San.
               cap.
            
             4
             
          
           
             
               Bel.
               Tom.
            
             2.
             lib.
             2
             
               de
               Sacr.
               cap.
            
             1
             
               Caluin
               lib.
            
             4.
             
             
               Inst
               cap.
            
             14.
             sect
             .
             17.
             
          
           
             
               Eccles.
               Ang.
               art
            
             .
             25.
             
          
           
             
               Alia
               sunt
               sacramenta
               d.
               vitia
               salutem
               ,
               alia
               promittentia
               saluatorem
               .
               Aug.
               in
               Psal.
            
             73.
             
          
           
             
               Exhibentia
               .
               Zanch.
               in
               decal
               .
               lib.
            
             1.
             cap.
             16.
             pag.
             396.
             
          
           
             T
             it
             3.5
             .
          
           
             
               Hook.
               booke
            
             .
             5
             pag.
             133
             2.
             
             King.
             5.14
             .
          
           
             
               
                 Dente
                 non
                 corde
                 ,
                 soris
                 non
                 intus
                 .
                 Aug.
                 
              
            
             
               
                 Habent
                 ad
                 testimonium
                 damnationis
                 ,
                 non
                 ad
                 adiu●orium
                 sanitatis
                 .
                 A●g
                 .
                 contra
                 liter
                 .
                 Petil.
                 lib.
              
               2.
               cap
               21.
               
            
             
               1.
               
               Cor.
               11
               Tom.
               6.
               lib.
               13.
               
                 cont
                 .
                 Faustum
                 Manich.
                 cap.
              
               16.
               
                 cont
                 .
                 epist.
                 Parmen
                 .
                 lib.
              
               2.
               
            
          
        
         
           Notes for div A19460-e11270
           
             
               Luth.
               de
               Missa
               priuat
               .
               ●dit
               .
               anno
            
             1534.
             
          
           
             
               Aug.
               cont
               .
               Donatist
               .
               lib.
            
             4.
             cap.
             13
             
          
           
             
               Cont.
               epist.
               Parm.
               lib.
            
             2.
             cap.
             10.
             
          
           
             
               Euseb.
               lib.
            
             7.
             
               hist.
               cap.
            
             6.
             &c.
             2
             
          
           
             Lib.
             2.
             
               de
               Baptis
            
             .
          
           
             
               
                 Euseb.
                 lib.
              
               7.
               cap.
               2.
               
                 in
                 epist
              
               1.
               
                 ad
                 Himerium
                 .
                 Ep●st
              
               .
               22.
               
                 ad
                 Maced
                 .
                 episc
                 .
                 Epist.
              
               77.
               
                 ad
                 Nicetam
              
               .
            
             
               Lib.
               2.
               
                 de
                 Bapt.
                 cap.
              
               3
               ,
               4
               ,
               5
               ,
               6
               ,
               7
               ,
               9
               
                 circa
                 Ann.
              
               327.
               
               
                 Eccles.
                 Angl.
                 art
              
               .
               16.
               
            
          
           
             
               Circa
               ann
            
             .
             165
             
          
           
             
               Hook.
               lib.
            
             5.
             pag.
             129.
             
          
           
             
               But
               
                 Sacramentum
                 ect
                 Sacra
                 actio
              
               .
            
             
               Lib.
               1.
               
                 de
                 Sacra
                 .
                 cap
              
               27.
               
            
             
               
                 Lib.
                 de
                 .
                 missa
                 priuata
              
               .
            
          
           
             
               In
               audit
               .
               con●i●ii
               .
               Trid.
               sess
               .
            
             7.
             can
             .
             2
             
          
           
             
               Tho.
               Aqui●
               .
               part
            
             .
             3.
             quest
             .
             64.
             art
             .
             8.
             
          
           
             Lib.
             2.
             
               de
               ●●cra
               .
               part
            
             .
             6.
             ●ap
             .
             13.
             
          
           
             Perk.
             vpon
             the
             Lords
             prayer
             .
             pag.
             143.
             imp●
             .
             1596.
             
          
           
             
               Ruf●
               .
               lib.
            
             10.
             cap.
             14.
             
             〈…〉
             2.16
             
               Nice●
               .
               lib.
            
             8.40
             .
          
        
         
           Notes for div A19460-e12200
           
             Roman
             .
             Catechis
             .
          
           
             
               Cal.
               lib.
            
             4.
             
             Inst.
             
          
           
             
               Hook.
               lib.
            
             5.
             pag
             132.
             
          
           
             
               T.C.
               lib.
            
             3
             pag.
             134.
             
          
           
             Ephe
             2.3.12
             .
             Iewel
             in
             the
             Def.
             of
             Apol.
             2.
             par
             .
             pag.
             150.
             
          
           
             1.
             
             Cor.
             7.
             
          
           
             
               Zanch.
               in
               decal
               .
               pag.
            
             400.
             
          
           
             1.
             
             Cor.
             12.
             
          
           
             In
             the
             Letter
             pag.
             31.
             lin
             .
             16.
             
          
           
             Lib.
             5.
             pag.
             130.
             
          
           
             Ioh.
             3.5
             
          
           
             
               Non
               enim
               i●●a
               tribuunt
               quod
               〈…〉
               .
               Hugo
               .
               de
               Sacra
               .
               lib.
               cap.
            
             3
             
          
           
             
               Iren.
               con
               .
               Her.
               lib.
            
             1.
             cap
             18.
             
             
               De
               baptism
            
             .
          
           
             Epist.
             70.
             
               ad
               .
               Hugo
            
             .
          
           
             
               Hug.
               de
               sacra
               .
               lib.
            
             1.
             cap.
             5.
             
          
           
             Lib.
             3.
             
               quest
               .
               vet
               .
               Test.
               cap.
            
             84
             
          
           
             
               
                 Aqui.
                 part
              
               .
               3.
               quest
               .
               63
            
             
               Art.
               2.
               
                 voto
                 ,
                 non
                 re
              
               .
            
             
               
                 In
                 Act.
                 Apost
              
               .
               10
               Sect.
               9.
               
            
          
           
             
               Rhem.
               test
               .
               in
               Ioh.
            
             3.
             sect
             .
             2.
             
          
           
             Wis.
             4.7
             
          
           
             
               De
               doctrin
               Chri●t
               .
               lib.
            
             3
             cap.
             3.
             
          
           
             
               Petra
               erat
               Chri●●us
            
             .
             1
             Cor.
             10
             Colos●
             .
             2.
             
          
           
             Lib.
             5.
             
             Pag.
             135
             
          
        
         
           Notes for div A19460-e13000
           
             Col.
             2.10
             .
          
           
             Ioh.
             14.19
             .
          
           
             Gal.
             2.20
             ,
          
           
             Lib.
             5.
             pag.
             176.
             
          
           
             Lib.
             2.
             
               de
               Sacr●
               .
               cap.
            
             1.
             
          
           
             Eccle.
             ●
             .
          
           
             2.
             
             Sam.
             9.
             
          
           
             1.
             
             Sam.
             6.
             
          
        
         
           Notes for div A19460-e13270
           
             Hook-booke
             .
             5
             pag.
             244.
             
          
           
             
               Plin.
               hist.
               natur
               .
               lib.
            
             12.
             cap.
             14.
             
          
           
             
               Philo.
               Iud.
               Lib.
            
             4.
             biblio
             .
          
           
             
               Hook.
               lib.
            
             5.
             pag.
             190.
             
          
           
             Booke
             5.
             pag.
             61.
             
             Psal.
             149.
             
          
           
             Reuel
             .
             15.6
             .
          
           
             Mark.
             16.5
             .
             Act.
             1.10
             .
          
           
             Io
             the
             Letter
             .
             pag.
             37
             ,
             lin
             .
             2.
             
          
           
             Lib.
             5
             Pag.
             71
             
          
           
             
               Hook
               ▪
               lib
               ▪
            
             5.
             pag.
             154.155
             .
          
           
             
               Hook.
               lib.
            
             5.
             pag.
             160.
             
          
           
             
               Hook.
               lib.
            
             5.
             pag.
             261
             
          
        
         
           Notes for div A19460-e13910
           
             
               Aliud
               est
               virtutem
               habere
               ,
               aliud
               nihil
               nisi
               virtutem
               habere
               .
               Ber.
               
            
          
           
             He
             preached
             yearly
             286.
             sermons
             ,
             he
             read
             186.
             lectures
             euery
             yeare
             .
          
           
             2.
             
             King.
             18.3
             
          
           
             Defence
             of
             the
             Apol.
             2.
             part
             .
             pag.
             149.
             
             〈◊〉
             .
          
           
             12.
             of
             Nouember
             .
             1557
             13.
             
             Nouemb.
             1561.
             19.
             
             Feb.
             1560.
             
          
           
             
               Aetas
               praesēs
               corrigitur
               dum
               praeterita
               suis
               meritis
               obiurgatur
               .
               Gregor
               .
            
          
           
             In
             the
             parliament
             .
             29.
             martii
             .
             1585.
             the
             Q.
             oration
             .
          
           
             
               T.C.
               lib.
            
             1.
             pa.
             97
             
          
           
             Eccles.
             10.1
             .
          
        
         
           Notes for div A19460-e14520
           
             In
             the
             letter
             pag.
             43.
             
          
           
             In
             your
             letter
             pag.
             35.
             lin
             .
             29.
             
          
           
             
               Cranmer
               ,
               Luther
            
             .
          
           
             Lib.
             10.
             cap.
             11.
             
          
           
             
               In
               lib.
               de
               arte
               metr
               .
               nobilissim
               〈◊〉
               Hispanorum
               Scholasticum
               .
            
          
           
             
               In
               Com.
               Epist.
               ad
               Ti●um
            
             .
          
           
             Ann.
             1130.
             
          
           
             
               Sixt.
               Sin
               ,
               bib
               .
               Sanct.
               lib.
            
             3.
             pag.
             180.
             
          
           
             
               Pons
               vita
            
             .
          
           
             
               Moritur
               ▪
               ae●at
            
             .
             48.
             
               ●n
               .
               Dom.
            
             1274.
             
          
           
             R●uel
             .
             8.10
             .
          
           
             Ob.
             1.
             1.
             
             Cor.
             2.14
             .
          
           
             Rom.
             1.2
             .
          
           
             Act.
             25.19
             Act.
             26.24
             .
             1.
             
             Cor.
             2.24
             .
          
           
             Ob.
             2.
             
             Col.
             2.8
             .
          
           
             Sol.
             
          
           
             Ob.
             3.
             
          
           
             Sol.
             
          
           
             Ob.
             4.
             
          
           
             Sol.
             
          
           
             Act●
             7.22
             .
             Dan.
             1.17
             .
             1.
             
             King.
             4.29.30
             ▪
             Act.
             22.3
             .
          
           
             In
             your
             letter
             .
             pag.
             43.
             
          
           
             Eccle.
             39.1.2.3
             
          
           
             verse
             .
             11
             
          
        
         
           Notes for div A19460-e15350
           
             Sepia
             a
             Cuttle
             .
          
           
             〈◊〉
             36.
             hist
          
           
             Pag.
             4.
             lin
             .
             3.
             
             Pag.
             46.
             lin
             .
             4.
             
          
           
             Pag.
             46.
             
          
           
             The
             L.
             Keeper
             .
          
           
             
               Querimonia
               Ecclesiae
            
             .
             A
             Booke
             of
             Scotizing
             and
             Geneuatizing
             .