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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10834	A iust and necessarie apologie of certain Christians, no lesse contumeliously then commonly called Brownists or Barrowists. By Mr. Iohn Robinson, pastor of the English Church at Leyden, first published in Latin in his and the churches name over which he was set, after translated into English by himself, and now republished for the speciall and common good of our own countrimen; Apologia justa et necessaria quorundum Christianorum, aeque contumeliose ac communiter, dictorum Brownistarum sive Barrowistarum. English	Robinson, John, 1575?-1625.	1625 (1625)	STC 21108; ESTC S102955	59,722	74

wall as sayth the proverb This balad-maker comparing the receaved religion in the Dutch churches to a tree the Sectaries in the countrie of which he nameth not a few to certayn beasts endeavouring this trees ruine and overthrow likens the Brownists to a litle worme gnawing at the root thereof and not having lesse will but lesse power to hurte then the residue Wee are indeed wormes and not men the reproach of men and despised of the people whom high and low and all that will may without daunger tread and trample under foot But to giue thee satisfaction Christian and indifferent Reader whosoever thou art that chusest rather to take knowledg of mens innocencie then to condemn the same unknown and that it may appear unto thee how alike unhonest our adversaries are in their accusations though of unlike condition in themselus We do professe before God and men that such is our accord in the case of religion with the Duch reformed churches as that we are ready to subscribe to all and everie article of faith in the same church as they are layd down in the Harmonie of Confessions of fayth published in their name one onely particle and the same not of the greatest weight in the sixth Article touching the Scriptures being conveniently interpreted and conformably to it self the generall judgment of the learned amongst them The scope of the Article is as appears in the margent to distinguish between the books Canonicall and Apocriphall as they are called Touching which Apocryphall notwithstanding it is judged and affirmed that they may be read in the Church Which if it be meant of their private reading by the members of the church we willingly assent if of publique pastorall and ecclesiasticall reading we are indeed otherwise mynded neither admit we any other books to that dignitie in the church then such as were penned by the Holy men of God moved by the Holy Ghost 2 Pet. 1 21. And as the Apostle Iames testified of the Iewes that they had Moses read in the Synagogue everie Sabbath day so we think it sufficient for the Christian assemblyes that with Moses Christ that is the books of the new testament be joyned with the old and they alone be read Neither need we seek further or for other Arguments to confirme our opinion then the Article it self affoardeth us The words thereof are these Moreover we put a difference between the Holy writings and those which they call Apocryphal to wit so as the Apocryphall may indeed 〈◊〉 read in the church that it may be lawfull to take instructions from ●hem so far sorth as they agree with the canonicall books but such 〈…〉 hand is their authoritie or firmnes that upon their testimonie any doctrine of faith and Christian Religion may be founded much lesse that they haue force to infringe or weaken the others authoritie And first if the Apocriphall books be publiquely read in the Church as well as the Canonicall the difference which in word is professed seems indeed by this so reading them to be taken away since the selfe same religious act viz. publique reading is performed about the one and other although not altogether to the same end And if publique reading of the Canonicall Scriptures be commanded of God in his worship either the reading of these Apocripha books is a parte of Gods worship also which the Belgick Churches do not beleiv or els they must be unlawfull to be read publiquely in the Church especially comming together for that onely end of worshipping God Publiquely I say for the private reading of them as of other books comes not under the respect of worship properly but of an act and exercise preparati●● unto worship as both Law●ers and Divines speak Secondly in this verie Article the Canonicall bookes as opposed to the Apocriphall are called holy writeings The Apocriphall then are not holy as not being hallowed to this end that is not commaunded of God in the holy writeings of the Prophets and Apostles Now what haue the holy assemblies to do especially convening and meeting together for the solemn worship of God and exercising themselus in the same with books not holy that is not hallowed or injoyned of God for his most holy service● Thirdly seeing these books are Apocriphall that is hidden and concealed their verie name may put them in minde of their duetie in concealing themselvs within the vaile of privacie And surely no small immodestie it is in them which ought to conteyn themselus in private use and interteynment thus bouldly to presse into publique assemblie They must therefore change either their names or their manners as women by their sex so they by their name well expressing their nature are inhibited all libertie of speaking in the church I●d and conclude out of our countrie-man M. Broughton that those Apocriphall books are so stuffed with trifles fables lyes and superstitions of all sorts that the midle place between the ould and new Testament as ill becomes them as it would do a Turkish slaue and leaper between two the noblest Princes of all Europe But to return whence I dig●essed Seing that as appears in the preface the intention of the Belgick Churches was as in divulging their Confession to render a reason of the hope which is in them and plainly to make known their perswasion in the matter of fayth so also in publishing the Harmony of Confessions to giue all men to understand and take knowledg of that most near conjunction which they haue with the sacred and truely Catholique church of God and all the holy and sound members thereof by what tight or rather injurie could we be excluded from the followship of the same churches who do 〈◊〉 better accorde and have greater congruitie with them in the matter of fayth religion then the greatest part of those whose confessions they do publi●● to the veiw of all men as the congnissance and badges of their Christian consociation And with what conscience of a Christian or rather licentiousnes of a Rhymer could that adversarie traduce us to the world as endeavoring the ruine of the reformed churches But perhaps that which may be is suspected to be by some which also the false accuser doth insinuate in his libell against us and that what in word we professe we denye in deed and what we would seem to build with our tongues we do as it were with our hands pull down If so it be and that in deed we be found to be such I doe freely confesse that no censure upon us can be too severe no hatred more greivous then we do deserv Now the guilt of this evill must cleav unto our fingers if at all one of these two wa●es either in regard of our selvs or of the reformed Churches For our selvs and our course of life for necessitie compelleth as it were foolishly to bable out that wherein modestie perswadeth silence and how we converse with God and men whether

I will be thy God and the God of thy seed Genes 17 9. and the seal of the righteousnes of fayth Rom. 4 11. and is one as there is one sayth and one baptism Ephes. 4 4 5. and therefore ought not to be administred to others then those within the compasse of the same covenant nor but upon fayth coming between either of the partie to be baptized or of one parent at the least If any shall answer that this gratious promise of God is not to be restreined to the next immediate children but is extended euen to those who follow a fa●r off I grant it except infidelitie or other sin come between by which the parents with themselvs break off their seed externally actually from the cōmunion of the church holy things thereof And if we be not to insist in the next and immediate parent why in the grand-father or great-grand-father and so for the rest till we climbe up as high as to No●h himself Whereupon it should follow that not the Infants of Iewes nor of Turks no nor of Gentiles neither should have baptism denyed them Surely the grace of Christ must needs be universall and wherein all have interest if the seal thereof apperteyn unto all Neither should the Church amongst whose sacred furniture Baptism is by this rule be any more the house of God peculiar to his children and servants but more like a common In whose doore stands wide open to all that passe by the high way 2. The Apostle 1 Corinth 7 14. upon this ground that the one parent is a beleever avoweth the childe holy which otherwise he pronounceth impure in respect of the Covenant and holynes thereof leaving unto God his secret judgments Now what have the impure and unhallowed to do with the holy things of God And what hath the Pastour and sheepheard in holy things to do with them who are no portion of the Lords flock What have I to doe sayth the Apostle to judg them that are without Do not ye judg them that are within So reverend brethren what have you to do to baptize them that are without do you not baptize them that are within and them alone In the number of whom yet you reckon not those infants though baptized by you nor belonging to your charge Whence also God knoweth it cometh to passe for the most part that they who are thus by you baptized into the name of the Lord are by their godlesse parents education made the servants of Sathan 3. The Baptism of Infants in all soundnes of judgment serveth and that immediately for the comfort of their godly parents whose hearts it filleth with no small joy whilst they behould the gratious promise of God made to them and their seed ratified and confirmed by this seal even as of ould the circumcision of Isaak was granted and injoyned by God unto Abraham his and our father first and immediately for the confirmation of his fayth Whence I conclude that the seal of the righteousnes of faith which baptism is doth no more belong to the seed of godlesse parents then doth the comfort flowing from the righteousnes of fayth unto the parents themselvs Whom as it would effectually move to more serious and sad thoughts of their own estate with God if they beheld their infants so dear unto them excluded thorough their default from the comfortable ●eal of Gods Covenant so can they not but by the undue administration of the same take occasion of hardening themselvs in their accustomed perversnes I conclude then with Tertullian speaking as Iunius interprets him of the children of such as were strangers from the covenant of God Let them come when they are grown to year●s let them when they have learned and are taught wherefore they come let them then be made Christians when they can know Christ. CHAP. III. Of written Leyturgies VVE cannot but mislike that custome in use by which the Pastour is wont to repeat and read out of a prayer-prayer-book certayn formes for his and the Churches prayers and that for these reasons 1. Because this externall mean and manner of worshiping God in prayer is no where found in the written word by the prescript whereof alone he is to be worshipped whatsoever either the Iewes fable of the Leyturgie of Ezra or the Papists of S. Peters or S. Iames Leyturgies Yea contrariwise I add for overplusse that it did not seem good to the Apostles the last penmen of the 〈◊〉 ghost that any such prescript form for such end should come in use in the churches And this seemeth unto me verie clear from the former Epistle of Paul to Timothy chap. 2 1 2. The kings of the earth in those dayes and such as were in authoritie under them being as it were so many sworn enemies of the name of Christ this conceipt might easily and it seems did creepe into the mindes of divers Christians that these kindes of men were raither to be prayed against then for by the servants of Christ. And now what was the medicine prescribed by the Apostle for this malad●e in that Epistle written to Timothy for that verie end that he might know how to converse in the church of God Did he now either send Timothy to any Leyturgie formerly let forth for his own and others da●●tion Or did he himself frame any for the purpose whose b●●ten troad the Churches following afterwards should not erre Nothing lesse although a more ●it and full occasion for that busines scarce be offered which without doubt Paul would ●o more have l●t slip th●n did the other Apostles th●t which was more light for the introduction of Deacons if ●t had seemed good to th● H. Ghost by whose singe● he was guided in the ordering of the Churches that any such book-prayer should have come into use Three things especially are objected which must here be cleared The first is that David and other Prophets penned the book of Psalmes for the mother Church of Israell The second that Christ himself delivered to his disciples a certain form of prayer commonly called The Lords prayer The third that Moses from the Lord Numb 6. gave direction to Aa●on and his sonnes in what form of words they should blesse the children of Israel I answer first generally that the consequence followeth not from the authoritie of Christ and of Moses and of the Apostles in ordeyning these and these forms of divine worship for the like authoritie in ordinance Bishops and Pastours to ordeyn other and divers forms for the same end What can be spoken more insolently Christ the Lord Moses the Prophets and Apostles being immediately and infallibly guided by the spirit of Christ have prescribed certain set formes of Gods worship therefore others though not immediately and infallibly guided by the same spirit may also prescribe them Why may they not by this argumentation as well frame us a new Canon of holy Scriptures considering that even th●se verie

duetie of prayer what it is with the unhallowed multitude of Christians to pray namely to say prayer to read prayer to hear prayer and raither any thing then indeed to pray that is then to pour out the conceptions of a godly and devout minde unto God from faith and feeling of our wants by the holy Ghost 2. We do affirm that this form of words is unproperly how commonly soever called the Lords prayer as neither being a prayer as it is the Lords nor the Lords as it is a prayer As it is of the Lord Christ and so the Lords whether by himself uttered in words or committed to writing by his Euangel●sts it hath the consideration and respect of a sermon and of Euangelicall doctrine in which Christ taught his disciples and not of a prayer put up to his Father as on the contrarie it neither was nor could be used prayer wise by Christ in so manie words with whose most persit sanctimonie it did not agree for him to say forgive us our trespasses 3. We do firmly beleiv that all and everie both Church and person is bound alwayes to pray as Christ hath there taught whether we respect the matter there propounded or the affections there injoyned or the commodious and compend●ous simplicitie which Christ our Saviour and onely mayster there opposeth both to the vain bablings and oft repetitions of the heathens and that in these things and them alone the commandement of Christ doth consist we both firmly beleiv and confidently avow 4. And lastly we doubt not but that this verie form of words may be and is rightly used in prayer unto God provided there be neither opinion of necessitie by which superstitious persons think themselvs stinted by the Lord to words and sillables nor of perfection by which many are of minde that they have then at the last and not before prayed per●itly when they have repeated this form of words And it is well if some spot of this myre cleav not to the fingers of many ministers which make it a matter of great conscience not to conclude their and the churches prayers applyed specially to the present state of things with this number and measure of words Which custom as it is used verie commonly so in my judgment with no great reason for these two causes First it seems to crosse all good order and method by which men should d●scend from the more generall unto that which is more speciall and not go the clean contrarie way as in this they do Secondly Since the rule according to Phylosophie and good reason is alwaies before the thing ruled and that this form is by Christ inst●tuted for this purpose that it might be the rule and squire of all our prayers and as Tertullian saith is premised as the foundation of all our accessorie d●s●●es me thinks the same should raither be used in the first place upon which as the same author hath it everie one should build the circumstances of his occasioned requests It remayneth that in a few words I answer that which is by some objected touching those solemn blessings at the first imparted by the Patriarks to their first born and after by the Preists to Israel the first born of God And to let passe 1. that the composers and imposers of the Leyturg●es now in use have not equall authoritie with Moses the man of God not are th●● writings any way comparable with his 2. That Moses did not prescribe unto the Priests a st●nt of words for blessing much lesse to be read out of a book but the substance of the thing which by manie Arguments save that I studie for brevitie might be proved 3. If that were Moses his minde and the Lords by him the minister were bound to the same form of blessing upon the Israell of God now which the church is since there is nothing in it not morall and perpetuall or not concerning the church now as then I do answer this one thing the same in Calvins words viz. that these blessings were not ordinarie prayers but a lawfull author●tie divinely interposed to testifie the grace of election which 〈◊〉 also confirms by divers reasons Neither can anie man who considers the words of the text make question but that the Priests in blessing Israel not God do direct their speach unto Israel by way of promise and not unto God by way of prayer So blesse you saith Moses the children of Israel saying unto them The Lord blesse thee c. The same is to be judged of the salutations of the Apostles in their Epistles whereof they are a part and so a part of the holy Scriptures albeit yet they in them as the Preists in their blessings desired to have their truly loving affection taken knowledg of by them to whom they wrote and what good things they both desired at the hands of the Lord for them and also promised them in his name 2. We dislike all reading of prayer in the act of praying as inconvenient yea directly contrarie unto that act In prayer we do pour out matter to wit the holy conceptions of the minde from within to without that is from the heart to God on the contrarie in reading we do receav and admit matter from without to within that is from the book into the heart Let him that prayeth do that which he doth not another thing not a divers thing Let the whole man and all that he is both in soul and bodie be b●nt upon God with whom he converseth The eyes of the minde are lifted to God in prayer and why not the eyes of the bodie also both which ●e that prayeth by intending them upon a book both depresseth averteth from God The Apostle exhorteth that the men pray lifting up pure hands to God in everie place In like manner besides the reason of the thing we have the Patriarks Prophets Christ himself with his Apostles and disciples for insample of lifting up the eyes to heaven in prayer Not this gesture of body is simply necessarie but most convenient save in some great temptation and depression of minde both to expresse and further the intention of a godly heart Let devout and learned men if they please commit to writing their holy meditations and secret conferences with God as did Austin and others amongst the ancients and many of later time● which may be read and that with no small benefit both by Pastour and people but privately and for better preparation unto prayer Now the preparation unto prayer is verie unseasonable at the self-same time of the solemn performance thereof and unreasonable in and by the self same act 3. Seeing that publique prayer as Bucanus saith is a second part of the ministrie as also that amongst the gifts of the holie Ghost wherewith the Pastor is indued from above that is not small not to be despised by which he is able conveniently both for matter and form to conceav

creatures and their cause this alone remaineth that we turn our faces mouths unto thee o most powerfull Lord gratious father humbly imploreing help from God towards those who are by men left desolate There is with thee no respect of persons neither are men lesse regarders of thee if regarders of thee so the worlds disregarding them They who truly fear thee and wo●● righteousnes although constreyned to live by leav in a forrain land exiled from countrie spoyled of goods destitute of freinds few in number and mean in condition are for all that unto thee O gratious God nothing the lesse acceptable Thou numbrest all their wandrings and puttest their tears into thy bottels Are they not written in thy book Towards thee O Lord are our eyes confirm our hearts bend thine ear and suffer not our feet to slip or our face to be ashamed O thou both just and mercifull God To him through Christ be praise for ever in the Church of Saints and to thee loving and Christian Reader grace peace and eternall happines Amen FINIS Ierom to P●●●mach Ioh. 3. Tertullian 〈◊〉 the 〈◊〉 Cypr. tr●ct 〈…〉 Psal. 22 9. Act. 15. 21. Harmonie of Confess Of the script Art 6 Conf. Belg. Preface to the ●arm of Confess Act. 2 42. Heb. 10 25. Te●tul Apol. ch 37. 1 Cor. 10. 17 Act. 20 17 28. Iunius 〈◊〉 lib. 1 cap. 2. Object Answ. See Sadell against Tur. in solut 2. sylog on Math. 1● Scalig de subul ex●● ●07 1 Cor. 12 27. 2 Cor. 6 10● 11 2. 〈◊〉 ●n Prov. Eph. 4 4 5. See I●arm of C●nfess Belg. French Calvin Be●a c. C●los 2 11 12. 1 Cor. 5 12. T●●tul of ●ipt ch 18. Iu●us annot in ide● cap. Psay 29 13. Mat. 28 10. Co●os 2 23. 1 〈◊〉 3. 1● 〈◊〉 6. Iam. 5. 17. 1 Cor. 14 16 ● phes 5 19. Colos. 3 16. Scalig. po●t li 1. c● 2. Iude 21. Cyprian de ●at domin Mat. 6 6. Iam. 4 13. Calv. in Iam. ch 4. v. 15. Idem in Mat 6 9. Vrsiu●s B●can●s Piscator P●●●ins c. Tertull lib. de Ora● Exod. 4 22. See M. 〈◊〉 son of written 〈◊〉 Gal. 6 16. Calvin in Gene● c. 27 1. 1 Tim. 2 8 Bucanus cōm●n places of prayer 1 Thes. 5 19. 1 Cor. 12 7. Act. 6. 2 Cor. 2 16. Rom. 8 26. T●tul Apol. against the Gentles Zac. 12 10. Rom. 8 26 Iude ●0 Zac 11 15. 1 Tim. ● 2. Tit. 1 5 7 9 〈…〉 gov nam p4 32 33 44. pag. 34. 35 36. Act. 20 17 28. 〈◊〉 28 29 30 31. Numb 8. I●vi 17 9 10. 1 Tim. 5 21. ●nd 6 14. 1 Corm 14 37. 1 Tim. 5 11 ●2 Colos. 4 17. 1 Thes 5 12 13. 1 Tim. 5 17. Act. 20 17 28. 1 Cor. 10 17 Act. 2 44 45. 1 Tim. 5 20. Beza in ann on the place Math. 18 15 1● 17. Beza Zanch●us Parker G Bucer c. Aug●●●t of Ch●●● 〈◊〉 lib. 3. Bish of Winch●●● ans●●● to Tertus pa. 43. 2 Ge●in 11 28. ver 1 2 4 7 13. v. 1. 7. i●s 9. 11. ch 7 9 11. and 2 7 8. See the Bishop of Church answer to Tertus p. 41 42. Whitakers of the authoritie of the Script lib. 1. See 〈…〉 chap. 2. Pet. Ma● 〈◊〉 1 ●or ch 5. Act. 1. Cyprian l. 1. Epist. 4. ver 15. Gal. 1 1. Calvin in Act. 1. Act. 6. Act. 14. 1 Tim. 3. Tit. 1. Act 15. See Whit k. of the author of II. 〈◊〉 lib. 1 ch 5. sect 1. See Iohan. Wolph in 2 long c. 23. 〈◊〉 against Heres ●ib 3. Theodor. dial 1. Tertull. against Hermog Mat. 28 20. ● Cor. 14 37 ch 4. 1. a Cor. 5 5. ● Tim. 3. 2 Cor. 4 5. 1 Tim. 4 16 ch 5 17 18. Cypr. Epist. 4 li. 4 1. Math. 18. 1 Corinth 5. Chrisost. in Epist. to Tit See Bodin of Commonu● book 1. chap. last 1 Cor. 12. 28 1 Tim. 5 17 Heb. 13 17. Act. 20 18. 1 Cor. 14 34 35. 1 Tim. 2 12. Exod. 31 13 Exod. 20. 〈◊〉 3 16 ● K●ch●m cu●s phyl d●●p 28 c. 6. G●n 1 27. 2 22. Chem. ●xam part 2 of mar Bu●anu● in Commo● places 〈…〉 pag. 11 12. Math. 5 18. Exod. 25 26. Exod. 20. Num. 29 38 Ex●d 20. Ephes. 6 2. 2 Cor. 8. 17 Luke 7 28. Calv. in Act 1 3. Ioh. 20 19 26. Luke 24. 36 〈◊〉 Gen 2 2. Mat. 28 18. Act. 20 26. 1 Cor. 4 1. 1 Cor. 14 37 Act. 20 66 27. 1 Cor. 16 1 2. Rev 1. 10 ●gnat ad Magnes ●ull Martyr Apol. 2. Tertull. de Idol Eus●b l. 4 23 de Dionis August de verb. Apoll. serm 15. 1 Pet. 1 3. Esay 58 13. Gal. 4 1. Esay 58 13 14. Colos. 2 16. 17. Exod. 31 13. Armin. in theol disp pr●v p. 186 187. Gen. 49 3. Gal. 3. 8 16 17. Mat. 24 20 Chrisost ho●● 77. 〈◊〉 Mat. 24. 〈◊〉 3. Var 〈…〉 〈…〉 Gen. 2 2. Harm Synod 〈◊〉 pag. 21 22. 2 Cor. 4. 13. Luke 2 46 47 〈◊〉 4 15 16. Ad. 8 4 n●th 11 19 20. 21. ch 13. 14 15 16 ch 18 24 25 26 ● In. 18 18. Mat. 23. 34. 1 Cor. 1 20. 〈…〉 1 Cor 14 〈…〉 P. 1. 〈◊〉 on 1 Cor. 14 31. ●ph 2 20. ch 3 4. 5. Fool 15 21. Iudg. 5 1. ● Kin. 22 14 〈◊〉 2 36. Apoc. 2 20. 1 Pet. 4 10 11. 1 This. 5 9 2● 1 Tim. 1 3. 1 Ioh. 4. 1. Apo. 2 2 7. with c. 1 11. See 〈◊〉 Acent ●ra●ag ●ath pag. 168 169. Iuke 2 40. 4 21 2● Act. 17 2. 18 24 26 28. 1 Cor 14 35 〈…〉 l. 6 c. 12 3● 1 Cor. 14 4 24 25. Act. 20 28. 〈◊〉 against Tu●● S●●h pa. 67 68. 〈◊〉 Mart. in 1 〈◊〉 14 29. 〈…〉 2 15. Pet. Mart 〈◊〉 2 〈◊〉 10 27. Ioh. Wolph ●n 2 King 17 19 and 19 6. Math. 15 9. Izec 44. 11 Ma● 20. 2● 2 Cor. 4 5. 1 Pet. 1 3. August of the 〈◊〉 of God l. 19. B●r●t of Caus. 〈◊〉 2. 〈◊〉 contr 3. l. 5 c. 7 〈…〉 c. 18. 〈…〉 on 2 〈◊〉 of 〈◊〉 ●p of Ch●● to ●citus ● 35. R●n 13 4. Rom. 10 10 He●● 5. 4. Rom 1 7. 1 Cor. 1 2. 2 Cor. 1 1. Calvin in 1 Conn c. 5. Idem in Rom. 2 24. Revel 4. 8. Tit. 1 16. 1 Cor. 5. 1 Ioh. 1 6. Ioh. 8. 40. Psa. 101 7. Psal. 93 5. 1 Corin. 5 11 12. Park eccles pol 3 35. and Hier. generally Gen. 41. 2 Thes. 2 4. 1 Chran 29 11 12 13 19. 1 Cor. 5 4. ch 12 5 28. Rom. 14 14 Theodoret. Dial. 1. Colos. 2 5. Rom. 11 16. Gen. 17. 7. Exod 10. 6. L●v. ●0 25. Act. 10 35. 1 Cor 5 10. Act. 2 42. 〈…〉 19 ●● 25. Gen. 14. 〈…〉 〈◊〉 7 15 Num. 1● 13. 〈…〉 15. 12 1● See Rev. 2 5. and 3 16. ●●thall Par●u● on 1 Cor. 7 11. vers 28 29 30 31. Se● S●ee of ch di●cip 2 part m●th 2. p. 24 27 25 28. Calvin in Math. 22 9. M. Bright on Rev ch vers 26. Ter●u● pre●er 〈◊〉 Heret Austin against Maxim 3 14. Iames 2 1.