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, Gen. 13. 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; Gen. 35.2. aboue foure hundred yeares before the Lawe was giuen: so the second commandement in Rachel; Gen. 31.34. Gen. 24.3. 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, Gen 27 41. Gen. 4.9 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; Gen. 34 31. which Iacob though he allowed not to be rightly punished, yet he did not ap­proue as to be well done. Gen 49.6. 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. Gen. 44.15. ver. 12 Gen. 38.23. The ninth, when Iudah feared the witnesse of Thamar. The last [Page 15] in Abimelech for taking the wife of Abraham, Gen, 20.3. 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. Diodorus Sicul. For the Egyptians had a lawe; Sweare not least thou die. And this was punished in the twelue tables of the Romans. Fustibus caeditur. For the fift, Homer saith of one that had a misfortune, it was because hee honoured not his parents. Homicida quod fecit expectat. For the sixt, nature hath made the Mur­derer to expect what he hath committed. Fuge nomen maechi si mortem fugies. Stephanus ex Nicosirato. Tarpeio Saxo de­ijciatur. Leg. 12. Tabul. 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 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. 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 Nec periculosius alicubi erratur, nec laboriosius aliquid quaeritur, nec fructuosius aliquid inuenitur Aug. lib. 4 de Trinitat. 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 [Page 16] 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, Aug. tom. 6. ser. 7 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, Lib. 5. Pag. 113. 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, [Page 17] 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, Epist. 66 ad Maxim. 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; Hic non indica­tur substantia, sed origo. i. non quid sit, sed vnde sit, vel non sit: epist. 66. ad Maxim. Aug. 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 [Page 18] 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.

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 [Page 19] 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. Bookes 5. pag. 106. sect. 51. 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. Pro. 8.22. Ioh. 1.1. And againe, In the beginning was the word, and the word was with God, and the word was God. And againe, Ioh. 17.5. 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 [Page 20] 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, Tom. 2. epist. 174 A [...]g. 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, Ioh 15.26. 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, In comment▪ in Iohan. 15 26 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 [Page 21] 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. Psal. 126. 1. Corinth. 2 Iam. 1. Matt. 28. 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: Matth. 12. 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, About the yeare 381. 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; 430.451. 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; [Page 22] 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, Aug. in Psal. 68 that it admitteth equality, but not plurality: the Father is one, the Sonne another, the Holy-Ghost another, Alius non aliud. Vnum non vnus. 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, Aug. tom. 9. in Euang. Ioh. tract. 36. Damasc. de Or­thodox. fid. lib. 3 cap. 6. 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 [Page 23] 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; Ho [...]. lib. 5. pag. 121. 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, Aug. tom. 6. cont. Max. epist. lib. 3.10. conceiue, let him comprehend it, but hee that cannot, let him beleeue, and pray, that that which hee be­leeueth▪ he may truly vnderstand.

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, Iob. 17.3. 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 [Page 24] 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: Rom. 1. 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 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. 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 Booke 1. pag. 88. 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. 1. de Libe­ro. arbit. cap. 6. Summam ratio­ [...]em. Saint Austin calleth the cheifest reason) secondly naturall; last of all [Page 25] humane; vnto which if we adde that man, ouer and besides these, is in an ordination to a supernaturall ende; then it is manifest, Caìetan, ad [...]uit mam Aquinatis in quest. 9.2 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 1 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; 2 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 3 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, Acts. 17. we moue, and haue our beeing. This the Schoolemen call a Super fluxus generalis. generall ouerflowing; and of the late writers, especially of Luther, it is called the action [Page 26] of the omnipotency; and this grace is common to all, that are within that compas to be called creatures. Secondly 2 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. 1. Cor. 12. 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 Veritas á quo­cunque dicatur a Spiritu Sancto est. Ambros. 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; Si vnicum ve­ritatis fontem de [...] Spiritum esse re­putamus, verita­tem ipsam neque respuemus neque contemnam [...] v­bicunque appare­bit. 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 3 which, there can bee nothing performed of man truly good; Caluin Inst. lib. 2. cap. 2. sect. 14. for saith Io. 15.5. our Sauiour, Without me, you can doe no­thing; and Saint 1. Cor. 15.10. 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 Posse habere fi­dem, est naturae; habere, gratiae. Aust. et Prosp. cont. Cassianum. the possibility to haue faith, is from nature; but to haue it, it is of grace (as Saint Austin and Prosper [Page 25] 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: Officio et actione bona sunt sed non fine. Aust. 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, Tom. 7. lib. 4. cap. 3. 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 [Page 28] 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, Deu [...]. 4 2. Gal. 1.8. Iohn. 20. vlt. 2. Tim. 3.16. Rom 10.17 Rom 15.4. Ephe. 2.20 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, Rom. 3.27 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, 1. Cor. 2.14 for they are foolishnes vnto him: for except a man bee borne againe, hee cannot see the kingdome of heauen. Io. 3, 3

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 [Page 29] 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, Genesis. 13. [...] 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 [Page 28] 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, 1. King. 13.2 Esay. 44.28.45 1. 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; Iohn. 4. 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, Ecclesi. 4 9 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 [Page 25] 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, of Trent. 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; D. Whitaker. 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, Book. 2. pag. 102. 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, Booke. 2. pag. 146 Hooker. 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 [Page 32] 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, Li [...]. 38. [...] su­pra. 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, Contra epist. fun­damenti. cap. 5. 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, Testi [...]. 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. Vindex 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 [Page 33] 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. Praeco. 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; Homil. 1. ad Ti­tum. 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; Interpres. 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; Epist. pag. 9. that the scriptures (which is a strāge phrase) warrāt y ^e trial of Gods word; & that it was euer be­leeued [Page 32] [...] [Page 33] [...] [Page 34] 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, Act. 17.28. Tit. 1. [...]0. 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.

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, Hook. Book 1. pag. [...]0 61. 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 [Page 35] 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, De graetia et li­bero arbitrio & P. Lomb. lib. 2. Sent. dist. 25. 1. Cor. 7.36. Libera sed liberata. Rom. 6. Rom. [...]. 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, Aristot. 3. Ethic. cap. 4.5. 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, 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. 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, [Page 36] 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, Ang [...]n [...]ach. cap. 30. 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, Part. 1. quest. 83. art. 2. 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 [...], [...]al Inst. lib. 2. cap. 2. sect. 13. Inspersum est vniuersis s [...]men [...]liquod ordinis [...]olitici. 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. Naturalia cor­rupta supernatu­ralia ablata. 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 [Page 37] saith Saint Austin, De corrept. & gratia ad Va­lent. cap. 2. 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, Humana volun­tas non libertate gratiam, sed gratia consequi­tur libertatem. Aug. vbi supra. Cum vult non potest, quia quā ­do 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. 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 [Page 38] 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, Ioh 5. 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. Ephe. 2.5. 2. Cor. 3 5. Deorum munus est quod [...]iu [...]mus, nostrum quod sancte vinimus. Senec. 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; Rom. 10. Imperium vo­luntatis. Aug. in tract. 36 in [...]ohan. 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, Prima principia. 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, Rom. [...] 7. the wisedome of the flesh [Page 39] 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.

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, Matth. 6 23 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 [Page 40] 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, A [...]t. 11. Eccl [...]s. A [...]gl. de hominis iustificat. 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; Su [...]ma merce [...] est vt ipso perfru­amur. A [...]g. de doct. Christi. cap. 6. 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; Matth 5.11 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 [Page 41] 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, Ioh. 6.29 namely that we doe beleeue; not that God doth require nothing vnto hap­pines, at the hands of men, Lib. 1. pag. 32 (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 [Page 42] happinesse; Epist. pag, 13. 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; 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. 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 In cap. 2. la [...]. annot. 11. Fulke answereth to the Rhemes obiection. And In Matt. 25. annot. 3. 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 2. Cor. 7.10 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▪ In Matt. 15. annot. 3. Rhem. [...]est. Fulk) as Anna, [Page 43] 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, Meriting for obtaining: so in the Confessi­on of Witten­berge. 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 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. 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, pleased. promeretur, as it was taken amongst the vulgar at that day, farre diffe­ring [Page 44] 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.

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, [Page 45] 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, Hook. lib. 2. sect. [...]. 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 [Page 46] should not therfore need in this, much to defend him but briefly resolue you, what our Church holdeth, (and fitly) in this point. The Art. 12 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 [Page 47] 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. Rom. 8. 1. Cor. 1. 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. Psal. 32.1. Rom. 8. Thirdly, it is fulfilled by vs; an error I thinke scarce any do hold, sauing only the Anabaptists. For that eternall wisdome, Diliges Domi­num Deum tu­um &c. 2. Non concu­pisces. 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 Aug. Tom. 3. de Sp. et lit. cap. vlt. 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 [Page 48] 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 Zanch. de relig. lib. 1. cap. 6. 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.

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 [Page 50] 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, Hook. lib. 2. pag. 122. 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; Ephe. 5▪ 29. it is a matter of approbation, and allowance, but of no great, or singular acceptation. So saith Matt. 5.46. 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 [Page 51] 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 Act. 4 31sell their possessions, and lay down the price at the blessed Apostles feete; hereunto Saint 1. Thes. [...].9. 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; 1. Cor. 7. he doth that which is manifestly allowed, and yet not commanded in Gods word; because with­out anie breach, Hook. lib. 2. pag. 140. 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, [Page 52] 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. Non est crimi­nis non v [...]isse, sed [...] & r [...]dd [...]sse e [...]t [...]au­di [...]. Aug. de virg. cap. 14. 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 Illa exi [...]untur, i [...]la o [...]feruntur, si [...] illa damna [...]tur. A [...]g. those are exacted, this is offered. This if it bee done, it is praised; those vnlesse they bee done, they are punished. For saith [...] ad Eu­ [...]ch. 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. Her. 40. Her▪ 61. [...] Vigi­lan [...]. Aug. her. 82. 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 1 say, is but this; that these counsels are sinne, if we esteeme them as meritorious of thēselues; that they are not sinful, 2 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 3 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, [Page 53] to the true perfection of a Christian life; not that we can supermerit, Proficientem co­ronabo, non pro­ficientem non punio. Chrysost. 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.

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 [Page 54] 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 Psalm 19. 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, Lib. 5. pag. 102. (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 [Page 55] 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 Gen. 6.5. all the imaginations of the thoughts of mans hart, are only euill continually. In Psal. 51.5. iniquity are we borne and in sin are we conceaued; who Psal. 19.12 can vnderstand his faults? For Ier. 17.9. the hart is deceitfull, and wicked aboue all things, who can know it? Iohn. 3.5. For vnlesse a man bee borne, of water and of the spirit, he cannot enter into the kingdome of heauen. Eph. 2.3. 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 Lib. 1. & 2. Irenaeus. Cyprian. Raeticius. Olympius. Hilarius. Ambros. Innocent. Greg. Naz. Basil. Chrysost. Hieron. 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 [Page 56] 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 1 natures; and that all are not, where one is. Sins then may 2 be distinguisht, in respect of the obiect against whom, 3 God, our neighbour, ourselfe, of the matter wherein; 4 in the [...] Ignorance, heresie; in the body, as the desires of the flesh; [...] delin­quendo, [...] a [...]acien [...]o. from the manner of committing; of Igno­rance, Infirmity, Malice; from the action it selfe; or our 5 dutie; of omission, of commission. From the degrees, 6 by which they rise, in the hart only; in the toung, in the 7 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 Gen 4. Exod 22 Gen. 19 [...]am. 5.4 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 [Page 57] 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 [Page 58] leaue to his first Aug. [...]er. 82. 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. Pecca [...]um est vt [...]ndis frui, & fruendis vti. 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.

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 [Page 59] 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, Arbor scientiae complures priuat arbore vitae. Bonauent. 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, Lux inaccessibi­lis. which man whilest he wanteth liueth in perpetuall darkenesse, is a light by our weakenesse not [Page 60] possible to bee attained vnto, [...]. Tim. 6.2. In [...]estigabiles [...] eius. R [...]m. 11. Psal. 97. [...] 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, Prou. 25, 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; Eccle. 3.22, 23, 24, 25, 26. 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 [Page 61] 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, Art. 17. 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 [Page 62] by a constant decree, them whom hee calleth and saueth, and yet hath a generall inclination to saue all. A matter easily answered, Epist. pag 16. 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; Psal. 36.7. 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. Lib. 2.46. Lib. 1. dist. 45. 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; In E [...]h. 102.103. 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, 1. Tim. 2.4 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 [Page 63] 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, Bell. Tom. 3. de grat. et lib. arb. lib. 2. cap. 11.12 Aqui. par. 1. quest 23. By his reuealed will. 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 [Page 64] 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, Rom. 9.10 I wil maruaile: dispute thou, I wil beleeue; and say, oh how vnsearchable are his waies, and his Iudgements past finding out!

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, [Page 65] which vncharitable minds haue performed, yet they haue not ceased, Psal. 122 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 Aug. de ciuitat. Dei. lib. 18. cap. 51. error of the heathen, who admitting all sects of Philo­sophers, accounted it their honor that they refused none. Wherupon saith Pope Ser. 1. de S. S Petr [...] et Paulo. 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 Lib. 4. hist. cap. 27 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 Euseb. lib. 10 cap. 5. 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, Optatus lib. 2 cont. Parmen. Epist. 166. et Ru [...]fin. lib. 10. cap. 5 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 [Page 66] of the Church. But wisemen haue euer seene, that the peace and tranquilitie of the common wealth, seldome or neuer ariseth, Greg. lib. 4. epist. 32. 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, Ho [...]. lib. 5. pag. 184. 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, De officio pii viri Ton. 1. de ec [...]l. lib. 3. cap 19. 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, [Page 67] 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, Euag. lib. 3. cap. 14, 30. Euseb. lib. 35. hist. cap. 13. 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, Art. 19. de eccle. 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 [Page 68] 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. Hook. lib. 5. pag. 188. 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, Preface against D. Bancrof [...]. 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 [Page 69] bred greater difference, in the Church of God, then the word Church. Psal, 26.5. Ecclesia malig­nantium. 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, Catholike Church. 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, Matth. 16 that is, the whole catho­like church. Somtimes it is taken for that part only, which is in heauen; Ephe. 5.27. 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, 1. Tim. 3.15. 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; Act. 5.11 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, Matt. 18.17 that is, the heads and gouernours of the church. Sometimes for the people, Take heede therefore vnto yourselues, Act. 20, 28. 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, Reu. 2, 1. 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, [Page 64] 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, Hook. lib. 5. 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 [Page 71] 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, Ioh. 1.47. 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. Ephes. 2.16. 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 [Page 72] 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. Matth. 13.47 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 [Page 73] 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: In conc. Nicen. vide Hieron. in di. con [...]. Lucifer. 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, 2. Cor. 13 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 [Page 74] 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, [Page 75] 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, Booke. 5. pag. 186. 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 [Page 76] 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; Rom. 1. [...]. 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; Caluin. Melanct. 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. Lib. 3. cap. 32. 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 [Page 77] 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, Lib. 5. I [...]st. cap. 19. O quàm [...]o­nesta voluntate mis [...]rierrant. 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, In his Treatise of the Church cap. 2. 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.

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 [Page 78] 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, 2. Cor. 12 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, Acts. 3. (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 [Page 79] 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, Matt. 13.3 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, Bishops of Lincol. 1. Ser. vpon. Mat. 13. 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, Cophinus Seminantis. 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, Heb. 4.12 and mighty in operation, shar­per then any two edged sword. Now, to make our ser­mons [Page 80] 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 [Page 81] 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. Epist. pag. 23. sin. 20. 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 [Page 82] 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. Prop [...]lis p [...]nnis configutur. This was the happi­nes of Epiphanius (whi [...] I wish were common to all prea­chers) that his writings were read of the learned for the [Page 83] 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, Ad Marcell. epist. 102. 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.) Epist. ad Rom. 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, London. against the best in that great city of the contrarie fa­ction) I am not of opinion with those men, who thinke that all secular, M. King vpon Ionas, pag. 541 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, De Baptis. contra Donat. lib. 6. cap. 2. 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 [Page 84] 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, Aduers. Cresco. [...]. cap. 1. 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, Epist. ad Cornel. 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, [Page 85] 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, Epist. lib. 4. Epist. 6. Tristano Chal­co. whom Angelus Politianus doth excellently describe, in my opinion an excellent patterne of a reuerend Diuine.

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 [Page 86] 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, F [...]le. Ang. artic. 23 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 [Page 87] 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, Heb. 5.4. (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, Leuit, 21.22 Num. 8. 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, Exo. 29 Leuit. 8 Num. 8 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 [Page 88] 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, Hook. lib. 5. pag 228. 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, Ostiarii. 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 [Page 89] 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, Hook. lib. 5. pag. 240. 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, Ostiarii. 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; Lib. 4. Instit. we agree in this with the Church of Rome; cap. 4 sect. 9. Bellar. tom. 1. de Cler. lib. 1. cap, 13. Lect [...]re [...]. 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, Epist. lib. 2.5. lib 3. Epist. 22 lib. 4. epist. 5. 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; Lib. 4. Inst. cap. 4 sect. 9. 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, Exorcistae. which did adiure those that were possessed with vncleane spirits; but this was rather doubtlesse a pe­culiar gift, Ca [...]. lib. 4 cap. 49 sect. 24. Zanch. in 4. prae­cep. pag. 688. Disputatores. Acolouthi. 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, [Page 90] 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, Cantatores Greg. in regist. lib. 4 cap. 88. Catechista. Gal. 6. 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, Eusib. lib. 6. Cap. 13. & 20. 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, All Christians. 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 [Page 91] 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. Bell. [...]. 2. pag. 220. 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, My L. Grace of Cant. D. Whitgift. pag. 516. 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 [Page 92] women teachers in the house of God, were a grosse absur­ditie, 1. Tim. 2.12. 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 [Page 93] 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.

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 [Page 94] 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: Iew Apol. Aug. cap 10 diuisi. 1. 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, The letter pag. 28. lin. 2. that they haue learned both to know and to speake otherwise. For the Sacraments chiefest force, and vertue, Hook booke. 5 pag ▪ 226 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 [Page 95] 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, [Page 96] 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, Aquin part. 3. [...]uest. 62 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, 8. Pet. 1. 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, Cont. Faust. cap. 19. 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 [Page 97] 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, Lib. 1. de. San. cap. 4 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, Bel. Tom. 2. lib. 2 de Sacr. cap. 1 Caluin lib. 4. Inst cap. 14. sect. 17. 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, Eccles. Ang. art. 25. 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 [Page 98] were instituted; and besides, sundry other properties ob­serued in them, the matter whereof they consist is such, as signifieth, Alia sunt sacra­menta d. vitia sa­lutem, alia pro­mittentia salua­torem. Aug. in Psal. 73. 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, Exhibentia. Zanch. in decal. lib. 1. cap. 16. pag. 396. 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. Tit 3.5. 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 [Page 99] at it as omitted in our Creed) that sacraments are in their place, Hook. booke. 5 pag. 133 2. King. 5.14. 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 [Page 100] 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, 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. 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.

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 [Page 101] 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. Luth. de Missa priuat. [...]dit. anno 1534. 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 [Page 102] 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, Aug. cont. Dona­tist. lib. 4. cap. 13 by the vncleannesse of the handes that giue them. For those Sacraments, which vnreuerently be­ing handled, Cont. epist. Parm. lib. 2. cap. 10. 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, Euseb. lib. 7. hist. cap. 6. &c. 2 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. Lib. 2. de Baptis. 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, 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. 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 [Page 103] 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, Circa ann. 165 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, Hook. lib. 5. pag. 129. 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 [Page 104] 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, But Sacramen­tum ect Sacra actio. Lib. 1. de Sacra. cap 27. Lib. de. missa priuata. 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, In audit. con [...]i­ [...]ii. Trid. sess. 7. can. 2 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 [Page 101] 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, Tho. Aqui [...]. part. 3. quest. 64. art. 8. 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, [Page 106] must be of this third kinde: And therefore saith Hugo, if a father should take his sonne to a bathe, and should say, Sonne, Lib. 2. de [...]cra. part. 6. [...]ap. 13. 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, Perk. vpon the Lords prayer. pag. 143. imp [...]. 1596. 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, Ruf [...]. lib. 10. cap. 14. [...] 2.16 Nice [...]. lib. 8.40. 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.

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 [Page 108] 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. Roman. Cate­chis. 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: Cal. lib. 4. Inst. 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; Hook. lib. 5. pag 132. 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. T.C. lib. 3 pag. 134. 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 [Page 109] but God only) are in the Apostles opinion, Ephe 2.3.12. Iewel in the Def. of Apol. 2. par. pag. 150. 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, 1. Cor. 7. 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, Zanch. in decal. pag. 400. and com­pleate kings; so whatsoeuer we were, in that secret ele­ction to vs vnknowne, 1. Cor. 12. 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, In the Letter pag. 31. lin. 16. 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; Lib. 5. pag. 130. & therfore we wil be more spa­ring in this point. All things, which either are known cau­ses, [Page 110] 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, Ioh. 3.5 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, Non enim i [...]a tribuunt quod [...]. Hugo. de Sacra. lib. cap. 3 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 [Page 111] imagine, Iren. con. Her. lib. 1. cap 18. De baptism. 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; Epist. 70. ad. Hugo. 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. Hug. de sacra. lib. 1. cap. 5. 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, Lib. 3. quest. vet. Test. cap. 84 either to make vs presume, or to take away the necessity of this holy sacramēt: For euen those haue it in their wishe, Aqui. part. 3. quest. 63 Art. 2. voto, non re. In Act. Apost. 10 Sect. 9. 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 [Page 112] freedome, Rhem. test. in Ioh. 3. sect. 2. 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, Wis. 4.7 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, De doctrin Chri [...]t. lib. 3 cap. 3. 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, Petra erat Chri­ [...]us. 1 Cor. 10 Colos [...]. 2. & 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, Lib. 5. Pag. 135 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 [Page 113] 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.

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, [Page 114] 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: Col. 2.10. wee are therefore adopted sonnes of God to eternall life by participation of the onely Sonne of God, Ioh. 14.19. 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, Gal. 2.20, 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 [Page 115] 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, [Page 116] it pleaseth God to bestow. Now the first by all sides being granted, Lib. 5. pag. 176. 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 [Page 117] the thing, though wee cannot comprehend the meanes, how. Lib. 2. de Sacr [...]. cap. 1. 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. Eccle. [...]. For if ignorance bee in these things that are below, then how much more in those things that are aboue. 2. Sam. 9. 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? 1. Sam. 6. 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 [Page 118] 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 cō ­substantiation, 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 [Page 119] 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 [Page 120] 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 [Page 121] 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.

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, [Page 122] 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, Hook-booke. 5 pag. 244. is this: Ten the number of natures perfection: In [Page 123] 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: Plin. hist. natur. lib. 12. cap. 14. 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, Philo. Iud. Lib. 4. biblio. 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 2 perpetuitie, Hook. lib. 5. pag. 190. 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 [Page 124] 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 3 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, Booke 5. pag. 61. Psal. 149. 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, Reuel. 15.6. & that the Angel at Christs sepulchre, [Page 125] sate clothed in a long white garment, Mark. 16.5. Act. 1.10. & 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. 4 Here you aske very sillily, Io the Letter. pag. 37, lin. 2. 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 [Page 126] religion, a wrong to the Church and a dishonor to their profession. The next thing is this; multiplied petitions 5 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, Lib. 5 Pag. 71 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 6 by orators, to the best things: The next is these words: In Baptisme God doth bestow presently remission of sins, Hook▪ lib▪ 5. pag. 154.155. 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 [Page 127] 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 7 next in these wordes: Hook. lib. 5. pag. 160. 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 8 doth wel obserue how much al inferiour things de­pend vpon the orderly courses and motions of these grea­ter orbs, Hook. lib. 5. pag. 261 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, [Page 128] 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 [Page 129] 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.

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 [Page 130] 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 [Page 131] 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 [Page 132] erring, Aliud est vir­tutem habere, aliud nihil nisi virtutem habere. Ber. 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; He preached yearly 286. ser­mons, he read 186. lectures euery yeare. 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 [Page 133] 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, 2. King. 18.3 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, [Page 132] 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, Defence of the Apol. 2. part. pag. 149. [...]. 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 [Page 133] 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, 12. of Nouem­ber. 1557 13. Nouemb. 1561. 19. Feb. 1560. 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 [Page 126] 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, [Page 137] which he was to handle, you must needes confesse; that he rather reprooued another state, Aetas praesēs cor­rigitur dum prae­terita suis meri­tis obiurgatur. Gregor. 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: In the parlia­ment. 29. mar­tii. 1585. the Q. oration. 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 [Page 138] hath not bin ordered by ours, that is to say, by Episcopall regiment, sithence the time that the blessed Apostles were here conuersant. T.C. lib. 1. pa. 97 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, Eccles. 10.1. 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.

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 [Page 139] 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, In the letter pag. 43. 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 [Page 140] 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, In your letter pag. 35. lin. 29. 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, Cranmer, Luther. 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, Lib. 10. cap. 11. 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 [Page 141] furnished with humane learning. In lib. de arte metr. nobilissim [...] Hispanorum Scholasticum. 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, In Com. Epist. ad Ti [...]um. 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, Ann. 1130. 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, Sixt. Sin, bib. Sanct. lib. 3. pag. 180. 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 [Page 142] fourth was called the fountaine of life, Pons vita. 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, Moritur▪ ae [...]at. 48. [...]n. Dom. 1274. 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, R [...]uel. 8.10. 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 [Page 143] 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, Ob. 1. 1. Cor. 2.14. 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, Rom. 1.2. 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, Act. 25.19 Act. 26.24. 1. Cor. 2.24. 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. Ob. 2. Col. 2.8. But Paul char­geth the Colossians to beware of Philosophie, that is to say, such knowledge as men, by naturall reason are able to attaine. Sol. 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 [Page 144] with that true and sincere Philosophie, which doth teach against that deceitfull, Ob. 3. 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, Sol. & 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. Ob. 4. 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. Sol. 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, Act [...] 7.22. Dan. 1.17. 1. King. 4.29.30▪ Act. 22.3. 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 [Page 145] 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, In your letter. pag. 43. 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, Eccle. 39.1.2.3 keepeth the sayings of famous men, & entreth in also into the secrets of darke sentences: he seeketh out the mystery of graue sentences, verse. 11 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.

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, [Page 147] 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, Sepia a Cuttle. 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, [Page 148] 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, [...] 36. hist 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; Pag. 4. lin. 3. Pag. 46. lin. 4. 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, [Page 149] 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, Pag. 46. 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 [Page 150] 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. The L. Keeper. 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 [Page 151] 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, Querimonia Ec­clesiae. A Booke of Scotizing and Geneuatizing. 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 [Page 154] 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.