Linguistic DNA - Concept Modelling Demonstrator

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69095	The third part of the Defence of the Reformed Catholike against Doct. Bishops Second part of the Reformation of a Catholike, as the same was first guilefully published vnder that name, conteining only a large and most malicious preface to the reader, and an answer to M. Perkins his aduertisement to Romane Catholicks, &c. Whereunto is added an aduertisement for the time concerning the said Doct. Bishops reproofe, lately published against a little piece of the answer to his epistle to the King, with an answer to some few exceptions taken against the same, by M. T. Higgons latley become a proselyte of the Church of Rome. By R. Abbot Doctor of Diuinitie.; Defence of the Reformed Catholicke of M. W. Perkins. Part 3	Abbot, Robert, 1560-1618.	1609 (1609)	STC 50.5; ESTC S100538	452,861	494

obed cap. Vâ—am sanctam De ecclesiastica potestate verificatur vatietnium Ieremiae Ecce constitui te hodie c. Decretall of Boniface the eight and M. Bishop with a wile slily passeth by them and telleth me that I lie saying withall that the common opinion of all their Diuines is to the contrary whereas a number of their Diuines haue published it to the world that God hath setled the power of all kingdomes immediatly in the Pope and that the further disposing of them belongeth to him as is to be seene in the a Large Examination of M. Blackwell pag. 27. 28. c. examination of M. Blackwell the Arch-priest by many of their speeches to that effect some of the bookes being approoued and printed in Rome as containing nothing contrary to the Catholike faith The fift lie saith he that he maketh within the compasse of lesse than halfe a side is that the Pope saith By me Kings raigne whereas notwithstanding the Pope saith expresly concerning the Emperour b Auentin vt supra Per not imperat By me he raigneth and I further quoted the place where he doth say so in his booke of ceremonies which he suppresseth as shal appeare anon Now doest thou not thinke gentle Reader that this man hath a great facility in obiecting lies And this is his maner thorowout his whole booke whilest as the drunken man cried fire fire when he saw but the rednesse of his owne nose so doth he cry out euery while a lie a lie when the lie is no other but a giddy apprehension of his owne distempered braine being with anger growen so farre into melancholy that he thinketh euery straw that lieth in his way to be a lie And indeed we know by experience how the subtil thiefe when he is pursued crieth out with all his might stop the thiefe stop the thiefe that whilest he seemeth to cry after another he himselfe may not be taken to be the thiefe So it is with M. Bishop who in policy crieth out vpon me a lier a lier that he in the meane time may lie freely and no man may suspect him But who the lier is the processe shall declare and let him receiue the shame that belongeth therto In the meane time whereas for reprochfull words he hath applied to me those words of Saint Paul c Rom. 3.13 Their throat is an open sepulcher with their tongues they deale deceitfully the venime of serpents is vnder their lips their mouth is full of malediction and bitternesse c. I wish him to consider whether it touch him which is written d Rom. 2.21 Thou which teachest another teachest thou not thy selfe And againe e Luk. 19.22 Out of thine owne mouth will I iudge thee thou euill seruant Consider him I pray thee gentle Reader thorowout his whole booke and thinke with thy selfe whether he be not in this behalfe a sit master for me to be instructed by As touching that he saith that f Pag. 5. if I hold that course of scurrility I shall driue him to giue me ouer in the plaine field I wonder not thereat not for that I giue him cause by any scurrility of mine to leaue the field but for that hee seeth a necessity thereof by the badnesse and wretchednesse of a leaud and vnhonest cause which hee seeth himselfe vnable to defend 6. His next quarrell is that I cite for confirmation and proofe of any doubt our owne writers Bale Fox Iewel Humphrey Holinshed and such other Now if I doe so then I am a foole but if I doe not so then what is he Some of them whom he nameth haue compiled stories of former times collecting what they haue found recorded by others that were before them whose stories standing vncontrolled is it not as lawfull for me to cite as it is for Bellarmine and the rest of his fellowes to cite g Tert. Parsons Respo ad Apolog. pro iuram fidelit Baronius the Cardinall Blondus the Popes secretary Genebrard h Bellarmin de notis eccles cap. 14.15.16 c. Surius Cochleus Staphylus yea Bolsecke a very infamous runnagate and rakeshame and such other of the like stampe or for M. Higgons so often to cite i Motiues Pag. 44. 75. 78. Parsons his three Conuersions or for Parsons there to cite k Three Conuers pa. 2. cha 10. Examen of Fox his calendar chap. 16. passim Waldensis Antoninus Genebrad Surius Prateolus Sanders and such like yea to report what he list vpon hearesay from l Ibid chap. 12. sect 15. Sir Francis Inglefield or for M. Bishop to cite m Of Images sect 20. Bellarmine n Preface 2. part sect 13. Caluino-turcismus o Answer to the Aduer sect 10. Conrad p Ibid. sect 46. Ludolph q Of Traditions sect 16. Gregory Martin yea to report to vs a matter out of r Preface 2. part sect 8. a conference at Paris vpon his owne word yea to write vs a whole booke as he hath done vpon the credit of Bellarmine and some other of his owne side Surely we haue no cause to doubt but that those writers of ours in their relations are men of as great honesty and fidelity as any of theirs though I alledge from them matters of history and fact or doe perhaps cite a sentence of an author mentioned by one or other referring the Reader to the reporter because I haue not the prime authours workes at hand to search the original of it yet very childishly doth M. Bishop conclude heereof that I make their word a confirmation or proofe for any point of faith because I respect not at all what they say but what they haue said or done whose doings or sayings they report and their report I cannot but take to be true so long as I see M. Bishop can say nothing for the disproofe of it Thus haue I alledged out of Å¿ Answer to the epistl sect 4. pag. 26. Holinshed the epistle of Eleutherius Bishop of Rome to Lucius King of Britaine not to prooue any matter of question by Holinsheds word what wizard would so conceiue but to shew by Eleutherius what the duty of a King is towards the Church of God What a iest is this saith M. Bishop how knew this late writer what passed so long before his owne time But I pray thee gentle Reader put the like question to him He telleth thee in great sadnesse that t Reproofe Pag. 248. amongst many other pardons granted by S. Gregory whereof he cannot tell one there is to be seene vntill this day one altar by him erected in the Monastery of S. Andrews in Rome whereat whosoeuer saith Masse for a soule in Purgatory shall deliuer a soule from thence Say now to him What a iest is this how knoweth M. Bishop a new vpstart writer what passed so long before his owne time Would he not thinkest thou take pepper in the nose if a

Ben Beirdh the chiefest of the wisemen which seeme in all likely hood to tax Austin as a procurer of that slaughter For although he mention the said Taliessin as hauing beene a writer in the yeare 540. yet because there can be imagined no occasion of those words before Austins comming in I conceiue that either there is some errour in the notation of the time or that liuing perhaps to great yeeres as in those daies was no rare thing he wrot the Ode whence those verses are taken in his last time I will define nothing heereof but leaue it to the iudgement of the Reader to conceiue as he seeth cause The verses then he first setteth downe in the Welch tongue as they were written by him that made them a History of Wales by Doct. Powel Gwae'r offeriad byd Nys angreifftia gwyd Ac ny phregetha Gwae ny cheidw ye gail Ac efyn vigail Ac nys areilia Gwaeny theidw ei dheuaid Rhae bleidhi Rhufeniaid A'iffon gnwppa These he repeateth in English thus Wo be to that Priest yborne That will not cleanly weede his corne And preach his charge among Wo be to that shepheard I say That will not watch his fold alway As to his office doth belong Wo be to him that doth not keepe From Romish woolues his sheepe With staffe and weapon strong Where when he nameth Romishwolues we cannot doubt but that he alludeth to some cruelty caused or practised by some that came from Rome which because it can haue no application in those times but only to the slaughter of the Monkes aforesaid therefore I doubt not but that it hath reference to Austin the Monke who came then from Rome as the cause of that slaughter Now because we are in hand with falsifications and misconstructions I hold it not amisse to reduce hither two other taxations of his of the same nature as most properly belonging to this place The first by order of my booke is a place of Mathew Paris by whom I say it appeareth that a Answer to the epistle sect 3. pag. 20. for the space of twelue hundred yeeres after Christ the Popes authoritie could gaine no acknowledgement in Scotland for that in the time of King Henry the third the one and twentith of his raigne when the Popes Legate would haue entred into Scotland to visit the Churches there the King of Scots Alexander the second forbad him so to do alleaging that none of his predecessours had admitted any such neither would hee suffer it and therefore willed him at his owne perill to forbeare Concerning this allegation M. Bishop setteth downe a postscript in the end of his booke when all the rest was finished in this curteous maner Curteous Reader I must needs acquaint thee with a notable legerdemaine which by perusing the authour I found out after the rest was printed Now gentle Reader I know thou lookest for some speciall great matter which he was thus carefull to adde after all the rest was printed but what is it I pray M. Abbot saith he to prooue that the Pope had no authoritie in Scotland twelue hundred yeeres after Christ auerreth that Alexander the second vtterly forbad the Popes Legate to enter within his kingdome which is not true No is Surely then M. Abbot dealt very vndutifully with his Prince to delude him with a false tale But I pray you M. Bishop tell vs what the truth is For his authour Mathew Paris declareth saith hee that the King indeed did at the first oppose himselfe against that visitation of his kingdome to be made by the said Legate not for that he did not acknowledge the Popes supreme authoritie in those ecclesiasticall causes but because it was needlesse the matters of the Church being as he said in good order and for feare of ouer-great charges And is this all M. Bishop that you could finde perusing the authour so diligently as you haue done But I pray you put on your spectacles once more and turne ouer your booke againe Thou shalt vnderstand gentle Reader that the impression of Mathew Paris which I follow is that b Tiguri in officina Froschoviana 1589. at Tigure in officina Froschouiana anno 1589. There in the one and twentieth yeere of Henrie the third being the yeere of our Lord 1237. pag. 431. which in the edition cited by M. Bishop I take by some notes of mine to be pag. 597. thou shalt finde Mathew Paris set downe this matter in these words c Math. Paris in Henrico 3. anno 1237. pa. 431. Volenti autem domino Legato intrare reguum Scotiae vt ibi de negotijs ecclesiasticis tractaret sicut in Anglia respondit rex Scotiae Non me memini Legatum in terra mea vidisse nec opus esse aliqueÌ„ esse vocandum deo gratias nec adhuc opus est omnia benÃ¨ se habent Nec etiaÌ„ tempore patris mei vel alicuius antecessoruÌ„ meorum visus est aliquis Legatus introituÌ„ habuisse nec ego dum mei compos fuero tolerabo Veruntamen quia fama te sanctum virum praedicat moneo te vt si fortÃ¨ terram meam ingrediaris cau tÃ¨ progrediaris nequid sinistri tibi contingat c. The Lord Legate being desirous to enter into the kingdome of Scotland there to deale in Ecclesiasticall matters as he had done in England the King of Scotland answered him I remember not that I haue seene any Legate in my countrey nor that there hath beene any need thanks be to God that any should be called neither is there yet any need all things are well No nor in the time of my Father or of any of my predecessours hath any Legate beene seene to haue had any entrance there neither wil I suffer any so long as I am in my right wits NotwithstaÌ„ding because by report you are a holy man I warne you that if yee doe goe into my countrey yee goe warily lest any thing befall amisse to you For vnruly and sauage men are there dwelling which thirst after mens bloud whom I my selfe cannot tame nor hold them backe from me if they fall vpon you These are the words of Mathew Paris now aske M. Bishop I pray thee wherein standeth that notable legerdemaine which he would acquaint thee with Aske him what it is wherein I haue varied from my authour I said that the king forbad the Legate to enter so saieth the storie I said that the King alleaged that neuer any Legate in the time of any of his predecessours had beene admitted there the storie saith the same I said that this was twelue hundred yeeres after the time of Christ the story noteth it to haue beene in the yeere 1237. Wish him now to tell thee where the legerdemaine is or whether it be rather some policie of his thus to talke of legerdemaine But this place he would not see yet the latter place he saw he quoteth the page 667. iustly agreeing with the

he created at first of nothing were borne without the debt and due originall of death and sinne and yet the almighty creatour would of them condemne some to euerlasting destruction who would say to him why hast thou so done for he who when they were not gaue them to be had it in his power for what end they should be neither might the rest aske why the merits of all being alike the iudgement of God should differ because the potter hath power ouer the clay to make of the same lump one vessell to honour and another to dishonour So doth Oecumenius bring in Photius chalenging vpon the same ground the same prerogatiue vnto almighty God m Phoc. apud Oecumen in Rom. 8. Dato quÃ²d deus ita te formauerit neque ita iustum est deo contradicere illumque accusare Nam etsi nihil aliud praerogatiuae illi tribuere velis qui supra omnem est mentem sermonem at saltem quod omnibus commune est figulis quomodocunque rem effingentibus admodum absurdum est et impium ab eo tollere Quid igitur illud est QuÃ²d nullum figmentum suum plasten accusat aut redarguit sed liberam habet voluntatem quisque opifex operari prout libuerit fingere accusatione racat potissimum autem apud ea quae finxit itaque tu etiamsi vt dicis formatus sis non debes indignari aut contradicere iuxta communem figmentorum legem ac modum Graunt saith he that God hath made thee thus yet is it not iust for thee to speake against God or to accuse him For albeit thou wilt yeeld no greater prerogatiue to him who is aboue all vnderstanding and speech yet were it absurd and impious that thou shouldest take from him that that is common to all workemen who in any sort frame or fashion any thing namely that no worke accuseth or reprooueth the maker but euery workeman is at his liberty to worke and fashion as he will and is not blamed specially by the things which he hath made Therefore although thou be so made as thou saiest yet according to the common rule and condition of things made thou art not to repine or gainsay thy maker Thus did these fathers see in the Apostles words how to free the maiestie of God from all attainder of iniustice euen in the supposall of that whence M. Bishop deriueth the same attainder Beza then and his followers may haue their reasons for that they say and yet so as to leaue the iustice of God without impreachment or challenge Yet we for our parts doe not therein assent to them nor see in their reasons any such waight as that we should be mooued thereby to vary from the common receiued iudgement of the ancient Church Gods foresight of mans fall precedent in order to his decree of reprobation We therefore resolue as most consonant and agreeable to the course of Scripture that God purposing to doe a worke for the setting foorth of his owne glory did consequently determine the maner therof in the creation of Angels and men whom he would leaue in the hand of their owne counsell and suffer them the one in part the other wholly both by their owne default to fall from the state of their originall Yet for mankind he thought it most fit in respect of the end whereat he aimed to prouide a Redeemer and Sauiour and for that end purposed the incarnation and death of Iesus Christ his only begotten Sonne in whom and for whose sake he elected out of the generations of men a remnant towards whom he would make the riches of his mercy most abundantly to appeare and be glorified in them the rest he deputed to be vessels of his wrath and instruments to serue his purposes both for the executing of his iudgements one of them vpon another and for the vse and benifit of his elect These counsels and purposes we vnderstand to be without difference of time with him who at one sight beholdeth all things from the beginning to the end but the naturall processe and subordination thereof we hold to be in this sort most rightly described euen in the same maner as God hath executed and manifested the same vnto vs. Neither doe we conceiue how it can stand good to haue this connexion framed otherwise for it is absurd to thinke that God would decree what to doe with man before he had decreed to create man and how should he elect if they were not first in his purpose out of whom he should elect Election maketh men n Rom. 9.23 the vessels of mercy and o Lâ—rnard de conuers ad Cleric ca. 10. Misericordiae prepria sedes miseria est the proper seat of mercy is misery as S. Bernard saith How then should God elect men to be vessels of mercy but that we must first presuppose misery in respect wherof he would shew mercy In a word how should we be said to be p Eph. 1.4.6 elected in Christ and accepted in Christ if Gods purpose of our election be by order of causes antecedent to Christs mediation Now if Gods purpose of the creation and redemption of man be in order precedent to election we must conceiue the like of reprobation that it presupposeth the fall of man whereby the iustice of God is acquited God finding mankind in state wherein he might iustly condemne all and it being his only meere mercy that he saueth some Albeit whether way soeuer we determine this point God is alike made subiect to those prophane wranglings which M. Bishop hath heere expressed and froward men vnstring their tongues to quarell and question with him why he should suffer Adam to fall when it was in his power to hold him vp why they should be condemned in Adam who in themselues haue done nothing against him why he should giue men ouer to lie frying in hell fire for that which they could not helpe nor had any meanes for the auoiding of it But against all such exceptions we answere with the former words of the Apostle There is no vnrighteousnesse with God and O man who art thou that disputest against God As for Gods inestimable goodnesse and mercy which M. Bishop withall alleageth it is not to be measured by his vaine fancy but by the rule of God himselfe who though he be good and mercifull in some sort generally to all yet of his speciall mercy hath made a limitation saying q Exo. 33.10 Rom. 9.15 I will shew mercy to whom I will shew mercy and will haue compassion on whom I will haue compassion For the rest let him take that which the Scripture pronounceth of them that r Rom. 9.22 they are vessels of wrath prepared to destruction Å¿ 1. Pet. 2.8 ordained to this selfe same thing t 2. Pet. 2.12 made to be taken and destroied u Iude vers 4. written of old to this condemnation Let him heare what

others and therefore commanded them to goe in hand with a new translation about which fiftie of the most learned amongst them in both Vniuersities as it is crediblie reported haue this three yeeres trauailed and cannot yet hitte vpon or else not agree vpon a new sincere and true translation Heere is a large field offered me to exclaime against such corrupters and deprauers of Gods sacred word but I will leaue that to some other time because I haue beene too long already But what a lamentable case is this they hold for the most assured piller of their faith that all matters of saluation must bee fished out of the Scriptures and crie vpon all men to search the Scriptures and yet are the same Scriptures by themselues so peruersly mangled that their owne pew-fellowes crie out shame vpon them therefore whereunto if it please you ioyne that the Protestants haue no assured meanes to be resolued of such doubts and difficulties as they shall finde in the same word of God For they must neither trust ancient Father nor relie vpon the determination either of nationall or generall Councell but euerie faithfull man by himselfe examining the circumstances of the text and conferring other like places vnto it together shall finde out the right meaning of all obscure sentences as they most childishly beare their fellowes in hand Briefly to conclude this point a great number of them hauing Gods word corrupted for the lantcrne to their feete and their owne dimne sight for their best guide no maruaile though they stumble at many difficulties in these high mysteries and fall into very absurd opinions concerning the principall parts of them R. ABBOT It is a true note that Tertullian gaue of heretikes that they a Tertul. de resurrect carnis Haeretici scripturarum lucifagae shunne and flie the light of the Scriptures and like Battes and Owles because the Sunne discouereth them to be vncouth and vglie creatures delight altogether in the darke Amongst the rest the Papists are specially of this humour Our translations of the Scriptures vniustly blamed detesting nothing more than that the people should be at liberty to read the Scriptures Now because they want meanes thankes be to God to pull the bookes out of their hands as heeretofore they haue done therefore they betake themselues to other shifts and by diuers pretences and colourable deuices they seeke to discourage and terrifie so many as they can from the vse thereof but one thing specially they haue laboured aboue others to breed in them a iealousie and suspicion of our translations of the Scriptures as if the Scriptures themselues meant nothing lesse than by our translations they seeme to doe Now as the yoong fox learneth of the old so doth M. Bishop learne of his good masters to take this vp as a special weapon to fight against vs and heere telleth his Reader that it is no meruaile that Protestants fall into many scule absurdities because the very fountaines out of which they take their religion are pitifully corrupted Pitifully corrupted saith he but how doth he know so much for wee are out of doubt that he himselfe neuer made triall of it Forsooth Gregory Martin a Catholike man hath told him so O pitifull proofe Iannes hath told Iambres that Moses doth but delude and deceiue the people Gregory Martin saith he a man very skilfull in the learned languages hath discouered about two hundred of their corruptions of the very text of Gods word We doubt not but Gregory Martin with them was a learned man if he did write for them but yet he must giue me leaue to tell him that Gregory Martins discouery was so discouered as that neither he himselfe nor any other for him had euer any ioy to meddle with it againe His presumptions and ignorances and trifling childish follies were so laid open though I know much more might haue beene done than was done as that his learning failed him to make that good which he would needs haue to be takeÌ„ for a discouery of our euil Which I do not speak as if there were no faults iustly to be found in our translations but the faults that are to be found are Grammatical not Doctrinal such as wherin the translatours haue erred sometimes by not giuing exactly duly the signification of words not wherby they haue brought in any new points of faith such as translatours themselues finde in the new perusing of their translations as our Iunius hath done and yet see no cause of altering their religion in the amending of those faults Such were the faults of which M. Broughton spake who as M. Bishop well knoweth neuer found any cause by those faults to depart from vs or to ioyne with them a man as he saith singularly seene in the Hebrew and Greeke tongues but it had beene to be wished that he had vsed that learning rather humbly and profitably to doe good to the Church than curiously and proudly to gaine opinion to himselfe They are much distressed we see in the finding of faults when they are faine to seeke testimony thereof from him whose reprehensions are matters of disaduantage to vs but no benefit at all to them And no other was his Maiesties intention when out of his high and Princely vnderstanding hee censured our translations in the conference at Hampton-Court It is true that his Maiestie there b Summe of the Conference pa. 46. professed that hee had neuer seene a Bible well translated in English and the worst of all he thought the Geneua translation to be and therefore wished that by the best learned in both the Vniuersities some speciall paines should be taken that one vniforme translation might be had But why did not his Maiesty thinke our Bibles well translated Was it because hee thought that if they were well translated we should acknowledge some points of Popery which now we reiect or should alter some points of our owne religion which now we hold Surely nothing lesse and therefore M. Bishop doth but vainely spend his breath to talke of that which is no aduantage to him And yet much adoe do these wranglers make hereof and babble of it no lesse than as if a new translation should bee the very copy of the Councell of Trent and with it the Pope with all his trinkets were to be brought into the church Especially a Sophister of the Iesuites a notable dawber taking vpon him so farre as his owne and his fellowes learning would serue him to answer M. Bels challenge for the preparing of his Reader in his preface insisteth vpoÌ„ this matter where hauing mentioned the order taken for a new translation he speaketh to his Countrimen in this sort What goodnesse can there be in that faith which is builded of an euill foundation as by your owne iudgements your Bibles hitherto haue beene Yea what faith at all can there be in this meane time whilest the old Bibles are condemned as naught and a new not yet

one comming neerer to the truth in one place and another in another one hauing greater vnderstanding in the originall tongue another greater felicitie and dexteritie to expresse his conceit in the tongue into which hee doth translate another hauing greater knowledge in the liberall Sciences in Histories and Antiquities in naturall and morall Philosophie whereby he is able to iudge of some things more probablie or certainely than others can And heerein the incomprehensible wisedome of God most liuely appeareth that hee hath so disposed and ordered the Scriptures as that this variety of translations enforceth no difformity of religon but all tend to the maintaining of one and the same faith contained manifestly in those places of Scripture wherein all translations agree and which without manifest and wilfull impietie cannot be translated otherwise Whereby we see in our owne experience and continual exercise of the Scriptures that though the exact meaning of a place be mistaken yet commonly it conteineth nothing in matter but what is warranted by another place rightly translated and therefore in that place can bee taken for no other but the true word of God Or if any wickedly minded do vpon aduantage of ambiguity translate them somewhere partially in fauour of errour and against the truth yet is he circumuented in his purpose by the euidence of other texts which euery man discerneth to make plainly for the iustification of the truth By meanes whereof it hath come to passe that those translations which haue beene made of the old Testament by Samaritans and Iewes Aquila Symmachus and Theodotion who all carried a sting against the Christian faith yet i Hier. Praefat. in Iob. Iudaeus Aquila IudaizaÌ„tes haeretici Symmachus Theodotio sunt recepti qui multa mysteria saluatoris subdola interpretatione celarunt tamen in ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ habentur apud ecclesias explanantur ab ecclesiasticis viris Idem praefat in Esdram Nehem. ad Domn Rogat were receiued and vsed as helpfull and profitable to the Church because by their industry they cleered many things and made that truth good in other places which they concealed in some And woorthy it is in this case to be remeÌ„bred how the heretikes of old notwithstanding their mangling and k Tert. de praescript adu haer Ista haeresis non recipit quasdaÌ„ scripturas siquas recipit adiectionibus detractionibus ad dispositionem instituti sui interuertit Et cont Marcion lib. 4. Emendauit quod corruptum existimauit c. CotidiÃ¨ reformant illud Euangelium prout Ã nobis cotidiÃ¨ reuincuntur dismembring of the Scriptures and either altering or racing what they saw to be against them as Tertullian declareth yet could not preuaile but that they were still put to their shifts from day to day and forced still to be changing somewhat because there was still somewhat left for their conuiction and reproofe The grand signors of the students at Rhemes thinking good in their traiterous policy not long since to put foorth for the time a translation of the new testament albeit vnder a most hypocriticall pretence of religious care not to swarue from their copy they sought by strange words and phrases and by dismembred sentences to obscure and darken the text the vttermost that they could yet in those places which for shame they could not otherwise translate haue left the same so apparant to iustifie our doctrine as that they dare not suffer it to goe freely abroad without the poison of their annotations and commonly they that doe reade the annotations must by no meanes presume to touch the text And hereby it appeareth what the cause is of their quarrell against our translations not for that they thinke them so faulty as they pretend but onely because they cannot abide the vulgar reading of the Scriptures Or if that be not the cause why doe they not put foorth a true translation of their owne if ours be false that all men hauing free vse thereof may plainly discerne what the truth is But the Reader vnderstanding but the Latin tongue shall easily satisfie himselfe in this behalfe if hee compare our English translations with those which some of their owne men Pagnine Arias Montanus and others haue published in Latin because he shall plainly discerne that there is onely sycophancy and not any solidity or waight in those cauillations whereby they shew themselues agrieued at our Bibles As for the obiection of vncertainety of faith which the Iesuit vrgeth by reason of many translations experience conuinceth the folly thereof because wee haue had sundry translations by Tindall by Couerdale by the Geneuians by the Bishops and yet by them all we haue mainteined but one faith Euen so in the primitiue church there were many translations in Greeke the Latin translations as Austin testifieth l Aug. de doct Christ. l. 2. c. 11 Qui scripturas ex Hebraea in Graecam verterunt linguam numerari possunt Latini autem interpretes nullo modo were without number euen m Hier. praefat in Iosue Apud Latinos tot exemplaria quot codices as many saith Hierome as there were bookes and yet we suppose that the Iesuit wil say that by them all there was taught but one Christian faith Yea there is a benefite to bee made of many translations if we rightly deeme thereof because they are a great confirmation to a man in that wherein they all agree and n Aug. vt supra cap. 12. Quae quidem res plÃºs auiuuat intelligentiam quÃ m impedit si modÃ² legentes non sint negligentes Nam nonnullas obscuriores senteÌ„tias saepe pluruÌ„ codicum manifestauit inspectio the looking vpon many bookes saith Austin often cleereth many obscure sentences wherein they differ When therefore our new translation shall come foorth the doctrine of faith shall continue the same by the new as it hath been hitherto by the old and thou shalt see gentle Reader that the old Bibles are not thereby condemned as naught as this Friar leudly suggesteth but as they haue beene commended vnto thee for the sacred word of God so thou shalt haue cause to acknowledge them still and shalt finde that a new translation is not the making of a new Bible as hee maliciously termeth it but a iustifying and cleering of the old As for the condemning of our diuine seruice it belongeth not to this place to speake thereof It is true indeed that some of our Ministers by misconstruction of things haue vndiscreetly found great faults where they needed not But yet to stop the mouth of this vpstart Iesuit let him remember that Pope Pius the fift reformed their Missall their Breuiary and other offices and generally all their diuine seruice acknowledging the same o Summar CoÌ„stitut praefix Offic. Beat. Mariae reformat Omnia ferÃ¨ huiusmodi officiae reserta esse vanis erroribus superstitioâ—um to haue beene stuffed with vaine errours of superstitions Lindan

expresse tearmes teacheth O miracle O goodnesse of God! he that sitteth aboue with his Father at the very same instant is touched with the handes of all men Real presence denied by our beleefe of Christs ascension and giueth himselfe to them that will receiue and embrace him See more of this in the question of the blessed Sacrament where M. PER. citeth the very same authorities which he heere repeateth see my answer to to them there R. ABBOT It is a true argument and very consequent Christ is ascended into heauen and there sitteth at the right hand of God the father therefore hee is not really and locally in the sacrament The connexion is Saint Austins a August in Ioan tract 50. Conuersatus est secundum corporis praesentiam quadraginta diebus cum discipulis suis eis deducentibus videndo non sequendo ascend it in caeluÌ„ non est hÃ®c He is ascended into heauen and is not heere as touching the presence of his body Saint Austin saith that because he is ascended therefore as touching his body he is not heere M. Bishop saith that notwithstanding his ascension he is still heere according to his body Whether now may we thinke is more likely of these two to bee beleeued But M. Bishop to saue himselfe will set Chrysostome and Austin together by the eares Forsooth Chrysostome reporteth it as a miracle that he who sitteth aboue with his father at the very same instant is touched with the hands of all men and giueth himselfe to them that will receiue and embrace him What Chrysostomes minde was in this behalfe appeareth by that which otherwhere he saith that b Chrysost op imperf hom 11. In vasis sanctifacatis non est verum corpus Christi sed mysterium corporis eius continetur in the holy vessels not the true body of Christ but the mystery of his body is contained And by this mystery of his body Saint Austin saith that e August epist 23. Secundum quendam modum sacramentum corporis Christi corpus Christi est after a certaine maner it is the body of Christ and Cyprian saith that d Cyprian de resurrect Christi Quod videtur nonane virtute Christs corpus censetur in name and power it is accounted the body of Christ. As therefore Saint Austin saith that e August in Psal 33. conc 2. Ipse se portabat quodammodo cum diceret Hoc est corpus meum Christ did in some sort beare himselfe in his owne hands when he said This is my body in some sort he saith or after a sort not verily and indeed so Chrysostome intendeth that he who sitteth at the right hand of God is after a sort touched in the Sacrament with the hands of all the partakers thereof not as touching the reality but as touching the mysterie of his body yet so wherein consisteth the miracle which Chrysostome mentioneth as that he indeed giueth himselfe spiritually and by faith to all them that are truely willing to receiue him And in what meaning Chrysostme spake those words we may easily conceiue by other words which he vseth in the very same place f Chrysost de sacerd lib. 3. Dum conspicis dominum immolatum Sacerdotem sacrificio incumbentem ac preces fundentem tum verÃ² turbam circumfusam pretioso illo sanguine intingi ac rubefieri etiamnÃ¨ te inter mortales versari atque in terra confistere censes annon potiÃ¹s evestigiÃ² ad caelum transferris annon omnem ca niâ—câ—gitationem abijcreâ—s mente â—ura circumspieâ—â—quae in ceâ—â— sunt O miraiu um O dâ—â— bemgintatem qâ—â— cum patre sursum sedet in illo ipsotemporis articulo on nium manibus pertractatur aâ— sâ—â—pâ—â— tradit wâ—â—tibus ipsum excipere accâ—mâ—lecti fit autem id nullis praestigijs sed apertis acâ—â—reumspâ—tientibus circumsistentium omnium occutis When thou seest the Lord offered the Priest leaning to the Sacrifice and powring foorth praier and the people round about died and made red with that pretious blood doest thou thinke that thou art amongst mortall men or standing vpon the earth Art thou not foorthwith lift vp to heauen Doest thou not cast away all carnall cogitation and with pure minde behold those things which are in heauen aboue Then vsing the words which M. Bishop hath alleaged he addeth And this is done not by collusion but so as that the standers by with open eies behold all that is done Let M. Bishop now tell vs doe the standers by with open eies see Christ offered Are they made red with the bloud of Christ Must they thinke that they are indeed carried vp to heauen and are not vpon the earth If he cannot deny but that these words are vsed by excesse and vehemencie of speech to drawe the mindes of his hearers to diuine and heauenly meditation of the mysteries then in hand can hee deny but that wee haue iust cause to vnderstand the other words in the very same sort The other testimonies cited by M. PER. out of Vigilius Fulgentius Austin doe make the same good because they shew that Christ according to his manhood is not really vpon the earth M. Bishop biddeth vs see his answeres to those authorities but as yet we doe not see them and if euer we do see them we shall see him as wise or rather as wilfull in them as he hath beene in all the rest 6. W. BISHOP Thirdly he reasoneth thus The Church as it is beleeued is not seene In that we beleeue the Catholike Church it followeth that it is inuisible because things seene are not beleeued We answer that the persons in the Catholike Church are and euer were visible euen to Iewes and Heathens who persecuted them but the inward indowments of those persons that is their faith hope and charity their assistance by Gods spirit and such like Christian qualities are inuisible to be beleeued And euen as a man is truely said to be visible though he consist aswell of an inuisible soule as of a visible body so the Church is visible for the vsible persons visible teaching and administring of Sacraments in it albeit the inward qualities of it be not visible R. ABBOT a Origen in Cant. hom 1. Ecclesiam coetum omnium aduerte sanctoâ—um Et hom 2. Ecclesia ante constitutionem mundi sic enim dicit Paulus sicut elegit nos in Christo c. The holy Chatholike church is the company of Gods saints whom he hath elected in Christ before the foundations of the world and b Gregor in Cantic cap. 3. Secundum praescientiae suae gratiam Christus sanctam ecclesiam de in aeternum permansurissanctis construxit whom he hath by the grace of his foreknowledge appointed to continue with him for euer It is c Ephe. 1.23 the body and d Reuel 21 9. Spouse of Christ e Reuel 5 9. redeemed and f 1. Pet. 1.2 sprinkled with his bloud g

to the Father and the Son that we make the holy Ghost much inferiour to the other persons And how may that appeare Marry in their French Catechismes they teach saith he that the Father alone is to bee adored in the name of his sonne But what because they say the Father alone must they needes be taken to exclude the holy Ghost Hath he not so much diuinity as to know that the name of the Father is sometimes vsed for distinction of persons sometimes indefinitely of God without any such distinction When our Sauiour saith a Matt. 23.9 One is your Father who is in heauen doth not the name of Father there extend to God the Father the Sonne and the holy Ghost Doth it not so also where the Apostel saith b Eph. 4 6. There is one God and Father of all who is aboue all and through all and in you all Doth M. Bishop otherwise vnderstand it when he saith Our Father which art in heauen Surely the French Catechisme may say as he rereporteth who yet seldome reporteth truth yet import nothing therby but what Origen saith ChristiaÌ„s of old did namely c Origen cont Cels â— 8 Christiani soli Deo per Iesum preces offerentes to offer praiers to God only by Iesus or in the name of Iesus The next cauil against Calum is of the same kind that the title of Creatour belongeth only to the Father Which M. Bishop might well haue vnderstood in the distinctioÌ„ of the persoÌ„s by their seueral attributes as d Calu. Opus in Explicat perfidiae Valent. Gâ—ntil CertÃ¨ vnâ— consensu fatemur Christum impropriÃ¨ vocari creatorem coeli terrae quoad personae distinctionem Neque enim dubium est quin seriptura patri nomen Creatoris vendicans personas distinguat Caluin setteth it down to be very true and the rather for that in the very articles of the Creed he findeth it so applied I beleeue in God the Father almighty maker of heauen and earth For although it be true which S. Austin oftentimes deliuereth that e August de praedest sanctor cap. 8. Inseparabilia dicimus â—sse opera Trinitatis the workes of the Trinity are inseparable and in the act of any of the persons is the concurrence of all yet they so concurre as that they retaine therein their seuerall proprieties so as that of seuerall actions arise seuerall denominations which in common phrase of speech are vsed as in some specialty belonging to one person rather than another As therefore we attribute it to the sonne alone to haue redeemed vs and to the holy Ghost alone to sanctifie vs albeit both the Father and the holy Ghost had their worke in our redemption and the Father and the Sonne haue their worke also in sanctifying vs euen so to the Father alone the title of Creatour is applied not but that the Sonne and the holy Ghost haue their worke in the creation but because f Origen cont Cels lib. 8. Dicimus immediatum opificeâ— esse fiâ—um dei verbum c. Verâ— autâ—m patrem curus mandato munduâ— sit per ipsum filium conditus esse primarium opincem the Father is the primary or principall worker as Origen saith at whose commandement the world was created by the Sonne and g Hilar. de Synod adu Aria Si suis vnum dicens deum Christum autem deum ante secula filium dei obsecutum patri in creatione omnium non confitetur anathema sit wherein as the Syrmian Councel saith and Hilary approoueth the Sonne did obedience to the Father As for the rest that he heere quarelleth at that the Father is called the first degree and cause of life and the Sonne the second and againe that the father holdeth the first ranke of honour and gouernment and the sonne the second not to question the truth of his allegations I would in a word aske his wisdome doth he that saith that the Father is the first person in Trinity and the Sonne the second deny thereby the holy Ghost to be the third or doth hee hereby exclude the holy Ghost from hauing part with the Father and the Sonne Doth the Apostle when in his epistles he saith h Rom. 1 7. 1. Cor. 1.3 et in reliq Grace and peace from God our Father and from our Lord Iesus Christ doth he I say exclude heereby the holy Ghost from being the authour of grace and peace or from hauing part with the Father and the Sonne Or when he saith i 2. Cor. 1.3 Ephe 1.3 Blessed be God euen the Father of our Lord Iesus Christ doth he deny the Sonne and the holy Ghost to be blessed and praised together with the Father If he doe not why then doth this idle headed Sophister thus take exception where there is nothing for him iustly to except against Forsooth at most saith he the holy Ghost must be content with the third degree of honour But what M. Bishop doe not you also place the holy Ghost in the third degree when you name him the third person Doth not your head serue you to vnderstand degree of order only without imparity or minority as all Diuines in this case are woont to do But why doe I thus contend with a blinde buzzard a wilfull and ignorant wrangler and not rather reiect him as a man worthy to be altogether contemned and derided He hath k Preface to the Reader sect 7. before cited the latter of these words to shew that Caluin made the Sonne of God inferiour to the Father but how leaudly he dealeth in the alleaging of it and to how small purpose it is there declared there is no cause here to speake thereof 12. W. BISHOP 9. one I beleeue the holy Catholike Church the communion of Saints First where as there is but on Catholike church as the Councel of Nice expresly defineth following sundry texts of the word of God they commonly teach that there be two churches one inuisible of the elect another visible of both good and bad holy Secondly they imagine it to be holy by the imputation of Christs holinesse to the elected Bretheren and not by the infusion of the holy Ghost into the hearts of all the faithfull Catholike Thirdly they cannot abide the name Catholike in the true sense of it that is they will not beleeue the true Church to haue beene alwaies visibly extant since the Apostles time and to haue beene generally spread into all countries otherwise they must needes forsake their owne church which began with Friar Luther and is not receiued generally in the greatest part of the Christian world Finally they beleeue no Church no not their owne in all points of faith but hold that the true Church may erre in some principall points of faith How then can any man safely relie his saluation vpon the credite of such an vncertaine ground and erring guide may they not then as well say that they

these purposes or any other yea they serue to set the minde a wandring and to withdraw it from that stedfastnesse and deuotion which these spirituall offices and exercises doe require of vs. In a word Lactantius maketh it y Lactant. Inst l. 2. c. 19. Non est dubium quin religio nulla sit vbicunque simulachrum est a thing vndoubted that where Images are there is no religion and therefore very iustly do we affirme that the Popish vse and defence of Images is no furtherance as M. Bishop would perswade but the very bane and ouerthrow of all true religion 18. W. BISHOP But let vs heare the end of his discourse thus he argueth They that worship they know not what worship an Idol This exposition is false vnlesse they worship it with diuine honor But goe on the Papists worship they know not what I prooue it thus To the consecration of the Host there is required the intention of the Priest but they cannot haue any certainty of the Priests intention wherfore they are not certaine whether it be bread or the body of Christ ergo worshipping of it they worship they know not what Answ First heere is leaping from the Commandements to the Sacraments which is out of order secondly I returne his argument vpon himselfe To their seruice and in the administration of the Lords Supper the Ministers intention is required for if he intend to serue the Diuell and by giuing them the coÌ„munion to binde them the faster to him then do they in saying Amen to his praiers and receiuing the communion at his hands ioine with him in the Diuels seruice Now they haue no more certaintie of their Ministers meaning than wee haue of our Priests intention yea much lesse of many of them who are mad-merry fellowes and care not greatly whereabout they go nor what they intend must they therefore flie from their diuince seruice and holy communion because they be not certaine of their Ministers intention therein Surely they should if his reason were ought woorth But in such cases we must perswade our selues that Gods Ministers doe their dutie vnlesse we see great cause to the contrarie and thereupon are we bold to doe our dutie to the blessed Sacrament If he should faile in his yet our intention being pure to adore Christs holy bodie onely and nothing else there we should formally be the true worshippers of Christ though materially we were mistaken in that host which to tearme Idolatrie is to stile our Sauiour Iesus Christ an Idoll and therefore blasphemy in the highest degree R. ABBOT They that worship they know not what The Papists worship they know not not what saith M. Perkins do worship an idoll M. Bishop saith that this is false vnlesse they worship it with diuine honor But that worship wherof M. Perkins speaketh is no other but diuine honour and in the subiect whereto he maketh application of this rule which is the Sacrament M. Bishop himselfe doth no otherwise vnderstand it and therefore his exception is verie idle Neither is there heere any vnorderly leaping as he speaketh from the Commandements to the Sacraments but verie orderly and direct proceeding when as hauing in hand to set foorth their breaches of the Commandement he exemplifieth the same by their idolatrie committed in the Sacrament For proofe whereof M. Perkins vseth this argument They that worship they know not what doe worship an idoll This M. Bishop acknowledgeth if they worship it with diuine honor But the Papists in worshipping the Sacrament doe worship with diuine honour they know not what Therefore they worship an idoll That they know not what they worship it is euident and plaine because they cannot know whether it be bread or the bodie of Christ For they confesse that it is not the body of Christ a Bellarm. de Sacra in Gen. ca 27. sententia Catholicorum est requirs intentionem faciendi quod facit Ecclesia without the Priests intention in consecration to doe that which the Church doth But how can any man tell whether the Priest haue this intention or not who can looke into his heart to be assured of his meaning when as it is God onely that knoweth the heart If no man can search into the Priests heart to know his intention then can no man know whether the Sacrament be the body of Christ or not and therefore in the worshipping of it they worship they know not what which is no other but idolatrie With this argument M. Bishop is cruelly pinched and knoweth not which way to auoid the absurditie that is thereby cast vpon them and yet somewhat hee must say howsoeuer little helpe hee receiue by it First hee would returne the argument against vs as touching the intention of our Ministers but dealeth therein childishly and vainly because hee knoweth well that we hang not the Sacrament or any power thereof vpon the intention of the Minister but wholly vpon the word of Christ It may be that some Ministers be as the greatest number of their Priests haue beene woont to bee madde merry-fellowes that care not greatly whereabout they goe but this hindreth vs nothing who by the words of Christ himselfe by them deliuered do firmely apprehend that which Christ hath promised But to salue the matter the best he can he telleth vs that we must perswade our selues that Gods Ministers doe their dutie vnlesse wee see great cause to the contrarie Where hee should remember that the matter heere vrged is not determined by our perswasion but by the Priests intention We may be in charitie well perswaded but in our being well perswaded wee may be deceiued and therefore doe not yet know but that we commit idolatrie in that which M. Bishop calleth duty to the blessed Sacrament and the rather for that he himselfe b Sect. 63. afterwards confesseth that it is idolatrie in the Sacrament to worship for Christ that which is not Christ But now welfare a distinction to helpe at a pinch for if the Priest in his intention faile yet our intention being pure saith he to adore Christs holy body onely and nothing else we shall be formally the true worshippers of Christ though materially we be mistaken in that host Let him speake plaine English and tell vs that formally we shall be true worshippers of Christ but materially we shall be idolaters and then let him resolue vs how in one and the same act it may be iustified that wee are both true worshippers and idolaters what shal become of the formally true worshipper when for being materially an idolater he shal be adiudged to hel I haue wondered at a saying which I haue read cited out of the great Schooleman Robert Holcot thinking it to be more absurd than that any Christian man would vtter it namely c Humphred de vita obitu Iuelit pa. 120. ex Holcot Asserit fidem laici adorantis hostiam non consecratam sufficere illi ad

b Bernard in Cant. ser 23. Omne quod mihi ipse non imputaredecreuerit sic est quasi non fuerit it is as if it neuer had been as Bernard saith there can no satisfaction be required for it What a franticke dreame it is whereby they haue made praier for forgiuenesse of sinnes to be a satisfaction for sinne and that S. Austins words make nothing for their purpose it hath beene c Of satisfaction sect 6. 15. before sufficiently declared and is needlesse here to be repeated 37. W. BISHOP Now to the second downfall Merits are heere also ouerthrown For we acknowledge our selues debters and wee dailie increase our debts now it is madnesse to think that they who daily increase their debts can deserue or purchase any good of the creditors in a word this must bee thought vpon c. And good reason too First then I answer that veniall sins and small debts that iust mendaily incur doe not hinder the daily merit of their other good workes As aseruant hired by the day by committing some small fault doth not thereby lose his daies wages againe though he should commit such a fault that might make him vnworthy of his daies hire yet if his Master did forgiue him that fault his wages were notwithstanding due to him and so the asking pardon for our sinnes doth not ouerthrow but rather establish and fortifie our merits R. ABBOT Veniall sinnes Confession of sinnes is the demall of merit small debts small faults saith M Bishop A vaine man that knoweth neither God nor himselfe and therefore hath so small conceit of the sinnes that he daily committeth agâ—inst God No doubt but hee could plead the matter in Adams behalfe that God did hâ—m wrong to censure him so seuerely for so small a fault What it was but the eating of an apple or a figge and he might by his merits soone haue made amends for it and would God for so light a trespasse adiudge him to death yea and all his posteritie for his sake Well God make him wise to know with whom he hath to doe and then hee will see that his sinallest faults are great enough to blow vp all his merits yea and that in his best merits there is enough to condemne him if God should enter into iudgement with him And let me aske him out of his own wise sawes that he hath here set downe if a hired seruant of his by breach of conenants from day to day haue voided the condition of his wages and yet he be in the end content to remit all and to yeeld him his conditioned hire will he thinke it well that his seruant shall say that he oweth him no thanks because he hath nothing but what he hath merited and deserued Surely M. Bishop would expect that his good will and bountie should bee acknowledged in this case and would thinke it a wrong to be vpbraided with his seruants merit But though his head serue him not to conceiue this yet do thou remember gentle Reader that one forfeiture of a mans estate putteth him wholly vnder the mercie of his Lord and whatsoeuer he can plead for himselfe otherwise it serueth not the turne but he standeth at the courtesie of him whom he hath offended And what shall we say then for our selues whose life is a continuall forfaiture of our estate with God by our trespassing daily and hourely against him Shall we thinke we haue merits to plead shall we not acknowledge and confesse that wee stand meerely and wholly at the deuotion of his mercy And if remitting aliour trespasse hee vouchsafe to remember our seruice otherwise and to reward it shall we say that hee giueth vs but our own desert Do we not see our good deeds whatsoeuer they be to be so drowned and ouerwhelmed with our sinnes as that it is Gods meere mercy that any mention is made of them But when furthermore our good deeds haue in themselues such spots and staines of sinne as doe giue God iust cause to reiect them as hath beene a Of iustification sect 44. c before declared shall wee be so drunke with our owne fancies as that wee will still dreame of merit towards God These things need not to bee strongly vrged because they pretaile mightily in the consciences of all that are not of benummed and dead hearts and more hath beene answered heereof before than that M. Bishop should thinke fit to trouble vs any more with these blinde reasons Hee neuer ceaseth to oppose though when he is answered hee neuer knoweth what to reply 38. W. BISHOP The third opinion imagined to be confuted by this petition is that temporall punishment may bee retained after the crime it selfe and the eternall is remitted but this cannot stand saith he For wee owe to God obedience and for the defect of this paiment wee owe to God the forfeiture of punishment Sinne then is called our debt in respect of the punishment And therefore when we pray for pardon of our sinnes we require not onely the fault to be pardoned but the whole punishment and when debt is pardoned it is absurd to thinke that the least paiment should remaine Answ Heere is a most absurd collection For when we in our Lords praier craue pardon of our debts wee confesse that we are in his debt and that there is paiment of punishment yet due vnto vs the remission whereof we then require now this praier is made by the best men after their conuersion as he confesseth who standing in Gods fauour and therefore free from eternall punishment doe notwithstanding craue pardon and release of some punishment by M. PER. owne interpretation Whereupon it followeth most euidently out of this petition that after eternall punishment is forgiuen vnto the iust there is some other punishment remaining of which they craue pardon and consequently this opinion of ours is by this very petition and M. PER. owne exposition of it much strengthned and confirmed and nothing at all weakened R. ABBOT If M. Temporall punishmeÌ„t remitted in forgiuenesse of sinnes Bishop may be the expounder of M. Perkins exposition we doubt not but he will make some good matter of it M. Perkins meaning is plaine enough and so are his words that after our first conuerting turning vnto God we haue stil cause from day to day to humble our selues before God and to begge of him remission both of temporall and eternall punishments which by our sinnes from day to day wee runne into It followeth not of any thing that Master Perkins saith that the eternall punishment being alreadie forgiuen wee aske heere the forgiuenesse of some temporall punishment but that as our sinnes are daily so wee aske forgiuenesse daily both of the one and of the other a Aug. de vera falsa paenit cap. 5. Quia quotidiana est effensio oportâ—t vt sit quotidiana etiam remissio Because the offence is euery day saith S. Austin therefore wee

Bishop here pretendeth that they haue more cause to complaine of vs than we of them for he saith that wee haue defrauded the poore people of both body and blood of Christ and in lieu of that most pretious banquet doe giue them a cold breakefast of a morsell of bread and a sup of wine Which words hee vseth rather of malice then for that he knoweth not that wee affirme in the due participation of this Sacrament a heauenly riches of grace and of the communion of the body and blood of Christ Tell vs M. Bishop when Gelasius saith that q Gelas cont Eutych Nestor CertÃ¨ sacramenta quae sumimus corporis sanguinâ—â— domini diuina resest per illa diumae consortes â—fficimur naturae tamen esse non desinit substantia vel natura panis vini the Sacraments which we receiue of the body and blood of Christ are a diuine thing and we are thereby made partakers of the diuine nature yet there ceaseth not to be the substance or nature of bread and wine did hee make the Sacrament to be no more but a morsell of bread and a sup of wine If wee respect the nature of the outward and visible elements it is true that we receiue in the Sacrament a morsell of bread and a sup of wine for these creatures r Theodoret. dialog 2. Manent in priore substantia figura forma c. remaine still as Theodoret saith in their former substance but if we respect them in their vse and effect this bread is heauenly bread and this cup is the cup of saluation and life eternall And as he is a mad man who hauing a rich gift confirmed vnto him by his Princes seale will vilifie the seale and say it is but a peece of wax euen so is he as mad who of the Sacrament of Christ which is Å¿ Rom. 4.11 the seale of the righteousnesse of faith the pledge of the remission of sinnes the meanes whereby grace and life through faith are deriued vnto vs will say either in baptisme that it is but a handfull of water or in the Lords supper that it is but a morsell of bread and a sup of wine But of this and of his fiue other sacraments as he hath spoken before so I haue answered him t Preface to the Reader sect 20. before and I refer the reader to that that is there said where he shall easily see that he hath no cause to account himselfe vnfortunate for following vs but rather to hold them for vnfortunate fooles that yeeld themselues to bee guided by such fancies 56. W. BISHOP Let this be the first The state of the new Testament which is more perfect then the old requireth accordingly Sacraments of greater grace and perfection than the old had they had Manna which for substance and taste far passed our bread and in signification was equall to it Wherefore either we must grant our Sacrament of bread and wine to be inferior to theirs of the old Testament or else acknowledge and confesse it to be the true body and bloud of Christ which doth surpasse theirs exceedingly as the body doth the shadow This argument is confirmed by our Sauiour himselfe who in expresse termes doth preferre the meat that he was to giue to his disciples before that of Manna Ioh. 6.48.49 which their Fathers had eaten in the wildernesse R. ABBOT If this argument be good it prooueth reall presence in Baptisme as well as it doth in the Lords supper If in Baptisme without any reall presence there be greater grace perfection as in a Sacrament of the new testament then there was in the Sacraments of the old then nothing hindreth but that in the Lords supper the like also may bee neither can M. Bishop alleage any reason to prooue it necessary in the one that shall not prooue it in the other also The preeminence of the state of the new testament aboue the old standeth in cleerenesse of light not in difference of faith in the performance of promises not in any diuerse effect of them a 2. Cor. 4.13 Wee haue the same spirit of faith and a little to turne the Apostles words b Act. 15.11 they hoped to bee saued by the grace of our Lord Iesus Christ euen as wee doe c Aug de nat grat cap 44. Ea fides iustos sanauit antiquos quae sanat nos id est mediatoris dei et hominum hominis Iesu Christi fides sanguinis eius fides crucis eius fides mortis resurrectionis eius The same faith saith S. Austin saued the iust of old time that saueth vs euen the faith of the Mediatour betwixt God and man the man Iesus Christ the faith of his bloud the faith of his crosse the faith of his death and resurrection To them he was to come to vs hee is already come he hath stood as it were in the middest betwixt vs they looked vpon him forward we looke vpon him backward but both receiue from him the same grace Accordingly therefore the Sacraments of the old and new testament though in outward forme and administration they differ much yet in inward power and effect they are the same d Aug. ep 118. Leus iugo suo nos subdidit sarcinae leui vnde sacramentis numero paucissimis obseruatione facillimis significatione praestantissimis societatem noui populi colligauit Christ as S. Austin noteth hath laid vpon vs an easie yoke by Sacraments in number very few in obseruation most easie and in signification most excellent they were forced to attend to many types and figures and encumbred with infinite operositie of manifold obseruations and ceremonies Our state therefore is better than theirs for that wee with more ease are partakers of the same effects of grace which with greater labour and difficultie God so disposing they did atteine vnto but otherwise what benefit we receiue by our Sacraments towards eternall life they also receiued by theirs For why doth the Apostle say that the Israelites e 1. Cor 10.2 were baptised in the cloud and in the sea but to signifie that in these types and figures they were made partakers of the same spirituall blessing and grace that in baptisme is ministred vnto vs. And why doth he say that they did eat the same spirituall meate and drinke the same spirituall drinke but to giue to vnderstand that they also did f Ioh. 6.54 eate the flesh of the sonne of man and drinke his bloud that they might liue thereby for if wee respect the outward signes they did not eat the same or drinke the same that we do It must needs therefore bee as touching the spirituall and inward meate and drinke which is the body and bloud of Christ And so the Apostle saith that they dranke of the spirituall rocke which followed them and the rocke was Christ g Amb. de Sp. Sanct lib. 1. in

there be more in my booke saith he than you somtimes would haue people to beleeue they that haue a good opinion of it may hap to thinke that those graue and wise men in high authority foresaw that it would hardly be answered by laying nakedly testimony to testimony and reason to reason wherefore they thought it best policy to make choice of som iolly smooth-tongued discourser that might with a ruffling multitude of faire pleasing words cary his Reader from the matter Thus he is all marrow and pith a terrible man our graue wise men in high authority were afraid of him they were put to their shifts to haue his booke answered as for me I am no body all words and no woorth a man of too little substance to encounter with the profound learning of so great a Clerke I doe him heere a double fauour both that I traduce not his foolery as it deserueth and that I forbeare to giue him a ierke for so leaudly demeaning himselfe towards those graue wise men in high authority But what he is and what I am is not to be determined by him or mee God and the Country must trie vs both only this I doe not doubt that my writings vnlearned as they are haue set a dagger at his heart which he shall neuer be able to pull away It appeareth by this Preface that hee hath heard somewhat thereof that pleaseth him not whereupon he is growen so furiated and enraged as that he spitteth nothing but poison and straineth himselfe to the vttermost to disgrace that which he seeth to be so disgracefull to himselfe But he is heerein but as the dogge which gnaweth the stone which causeth paine to his owne teeth but to the stone can doe no harme at all And heere it troubleth him that to his Epistle being but one sheet and a halfe I should write so long an answer of thirty sheetes but I answer him that in the seruice of my Prince and in a busines of that nature I was not to huddle vp any thing but to vnfold and lay open all things that the truth might the more fully and plainly appeare I doe not wonder that he would haue had me more briefe because therby his vnhonest and shamefull dealing should haue beene the lesse seene In a word I wrot as the ancient fathers of the Church haue beene wont to doe not to serue the humour of Heretickes and enemies but as might best make for the satisfaction and edification of Gods Church 5. Another quarrell he hath concerning my sharpe and bitter words disgracefull and odious termes and bitter railing as he speaketh against the best men of their side As touching the persons I must tell him that the best of their side are very bad if they be no better than those of whom I haue spoken As touching the words I will not iustifie my selfe but that in a iust and righteous cause humane affection may carry me somewhat too far in heat but yet I must aduertise M. Bishop that there is a difference to be made betwixt words spoken by way of priuate anger and reuenge and those that are spoken by way of iust reproofe By way of iust reproofe Esay saith to wicked men q Esay 57.3 Ye witches children ye seed of the adulterer and of the whoore By way of iust reproofe Iohn Baptist said to the Pharisees and Sadduces r Mat. 3.7 O generations of vipers who hath forewarned you to flie from the wrath to come In like sort doth our Sauiour Christ bitterly reproch the Scribes and Pharisees calling them Å¿ Mat. 12.34 generations of vipers t Mat. 16.4 a wicked and adulterous generation u Mat. 23.13.16.17.26 Hypocrites blind guides fooles and blind blind Pharisees and in extreame passion saith x Ver. 33. Ye serpents Ye generations of vipers how should ye escape the damnation of hel So doth Steuen speake to the Iewes y Act. 7.51 Ye stifnecked and of vncircumcised hearts and eares And Paul to Ananias z Act. 23.3 God shall smite thee thou painted wall The words then are not alwaies faulty but the occasion thereof is alwaies to be regarded and the occasion thereof must be taken to depend much vpon the condition of the persons For where men are in any sort tractable and do not wilfully oppose themselues against instruction the Apostle prescribeth that rule alleaged by M. Bishop a 2. Tim. 2.24 The seruant of the Lord must not striue but must be gentle towards all apt to teach instructing with meekenesse them that are contrary minded But where men absurdly and wilfully resist the truth and doe leaudly seeke to draw others to be partakers with them in their sin there the Apostles example sometimes taketh place who when he saw Elymas the sorcerer labouring to turne away Sergius Paulus the Romane Deputy from the faith brast out with great indignation and said b Acts 13.10 O full of all subtilty mischiefe thou child of the diuel enemy of all righteousnes wilt thou not cease to peruert the straight waies of the Lord Now therefore albeit I doe not in any sort compare my selfe in measure of grace with those excellent seruants of God as M. Bishop to make himselfe worke full simply cauelleth yet according to that measure of the same spirit which God hath giuen me let no man maruell that I haue beene deeply mooued in heart to see these vassals of Antichrist by trocherous calumniations of true religion to offer so great indignity to the Anointed of the Lord and therefore haue somewhat dipped my pen in gall to exagitate their hypocrisie and iniquity in such sort as to me it seemed the cause it selfe did require Neither will I for that cause be a foule mouthed wrangler as M. Bishop hath stiled me but an earnest Aduocate of Gods truth c Iude vers 3. vehemently contending as the Apostle Iude exhorteth for the maintenance of the faith which was once giuen to the Saints caried with zeale and indignation towards malicious and wicked hypocrits who hauing prostituted their owne soules to the fornications of the whore of Babylon seeke perfidiously to entangle the consciences of others in the fellowship of their vngodly courses and in a word so far from wrangling and hauing with so sound reason and proofe repulsed the cauillations and Sycophancies of his epistle as that after three yeeres he can say nothing for iustification of his motiues which he tendered to the King but shiftingly abuseth the world by a meere collusion enlarging a booke out of some matters of discourse and making a miserable answer onely to some few sentences alledged against him without the compasse of that that he had written But it is not to be omitted in this behalfe what M. Bishop himselfe euen heere saith d Pag. 4. I wot well saith he that the most milde sweet pen-men are sometimes through zeale of the truth or by the ouerthwart dealing of their

aduersary moued to let slip now and then a word or two Yea and let it be noted how one sweet pen-man in this case excuseth another M. Bishop his fellow Watson after that he had with all importunity and fury thorowout his whole booke of Quodlibets runne vpon the Iesuits e Answer to particulars against D. Bishop pag. 17. Sory I am saith he that to some blemish of his former vertues certaine bookes set out of late carry the letters of his name because the stile seemeth too sharp and some thing in them soundeth harshly in Catholike eares But to mitigate the matter the occasion of writing which time and place ministred must be duely considered and withall how he and others were before grieuously hurt in their reputation by the other party and that in defense of their honour they might lawfully discredit the iniurious aggressours Now if any man looke vpon me with the same eies wherewith M. Bishop looked vpon M. Watson he will easily see that the reputation and honour of our religion being so deeply touched and so many infamous aspersions being cast vpon our whole doctrine and ministery by his malicious and slanderous libell the zeale of truth and importunate impudencie of such an iniurious aggressour must needs wrest from me what spleene or passion I had to shew in the seruice of my Prince and in the cause of Iesus Christ And this I hope shall excuse me in this behalfe with all that are friends and welwillers to the cause in hand or if any take exception further I must say to him with the words of S. Bernard f Bern. in Cant. serm 12. InhumanÃ¨ corum redarguis opera quorum onera refugis temerariÃ¨ obiurgat rirum de praelio reuertentem mulier nens in domo Thou dealest vngently to blame the doings of them whose burdens thou refusest it is rashnesse for the woman that sitteth spinning in the house to checke the souldier returning from the warre g Hieron Apolog ad Pammach Delicata doctrina est pugnanti ictus dictare de muro It is a daintie kinde of teaching saith Hierome to sit vpon the wall and to appoint the man in fight in what maner he shall strike Consider that thou art but as a beholder and looker on but I was as hee that felt the blowes and therefore do not maruell if I were more moued than thou yea esteeme of me in this businesse by the experience of thine owne affections in that that toucheth thine owne cause But I must needs heere intreate thee gentle Reader by the way to note how this sweet peÌ„-man carieth himselfe in that kind wherein he obiecteth so great fault to me The flowers of his speech are h Preface to his second part sect 10. Of the same accursed crue was Melancthon Caluin in his institutions to hell i Reproofe Pag. 50. craking impudencie and impudent craking k Pag. 64. a vaine craking iangler and notorious liar l Pag. 211. deuoid of all good conscience honest dealing m Pag. 264 past all shame and worthy to be thrust into an Asses skin n Pag. 272. base and bastardly minded Ministers o Pag. 283. cosening companions false hypocrites most impudent liars p Pag. 281. the spirit that possesseth his heart to wit the father of all lies q Pag. 283. he that will be fed with lies let him take the diuell to his father and M. Abbot or some other such like of his lying Ministers to be his master Nay the terme of lying is nothing euery where and it is wonderfull to see what a rare dexterity he hath to multiply lies vpon me as for example fiue lies in a place where indeed there is no lie r Reproofe Pag. 83. A lie it is saith he that I denied to his Maiesty such authority as would serue for the taking order how God might be rightly serued in his Realm whereas my words are that he denieth to his Maiesty that supreme gouernment in causes ecclesiasticall whereby he should take vpon him so to doe which he so far denieth as that against this Å¿ Pag. 170. 171. c. Supremacy he hath said more than of any one matter thorowout his whole booke What authority he dreameth would otherwise serue so to do that to me is nothing Another lie it is saith he that the Popes lawes doe inhibit Princes to meddle with matters of religion whereas the law is plaine t Dist 96. Si imperator Ad Sacerdotes deus voluit quae ecclesiae disponen da sunt pertinere c. Non publicis legibus non a potestatibus seculi sed a Pontificibus sacerdotibus opus deus Christianae religionis voluit ordinari c. The ordering of matters for the Church God would haue to belong to Priests not to the secular powers not by publike lawes not by secular powers but by Popes and Priests would God haue the worke of Christian religion to be ordered u Sext. de haeret Quicunque Inhibemus ne cuiquam laica personae liceat publicÃ¨ vel priuatim de fide Catholica disputare Qui contra fecerit excoÌ„municationis laqueo innodetur We forbid any lay person either publikely or priuately to dispute or reason concerning the Catholike faith he that doth so let him be excommunicated Againe he saith A third lie it is that I affirmed Kings to hold their crownes immediatly from God but that his foolery may the better appeare he adeth Which though it be true in that sense he taketh it yet it is false that I said so in that place for I meddle not with those termes of immediatly or mediatly So then he saith so but yet I lie in saying that he saith so because he saith not so in that place whereas notwithstanding I neither charge him with mediatly nor immediatly in that place but onely repeat his owne former words that of Gods meere grace and bounty Princes receiue and hold their diadems and princely scepters Yet againe The fourth lie is that the Pope denieth Princes to hold their Diadems and Princely authority immediatly from God but are to receiue them by his mediation whereas the Pope himselfe saith of the Emperour x Auent Annal lib. 6. Imper ator quod habet totum habet a nobis Ecce in potestate nostra est imperium vt deâ—â—us iâ—ud cui volumus propterea constituti Ã deo super gentes regna vt destruamus euellamus edificemus plantemus c. Ex epist Adriani 4. What he hath he hath it wholly of vs the Empire is in our power to giue it to whom we will being therefore appointed of God ouer nations and Kingdomes to destroy and to pull vp to build and to plant Which words I alledged vsed by y Bull a Pij 5. apud Sander de schism Anglic. Pius Quintus against Queene Elizabeth and applied generally to that purpose by the z Extrauag de maior

the confession of their faith exhibited to the French King as Sleidan hath recorded it shall be no disreputation to vs that we haue ioined with them neither shall it be to M. Higgons any reputation with God that he hath departed from them 40. I may not omit that mentioning elsewhere that Luther termeth their religion by the name of Popery though this were but a very small occasion yet his gall casting vpon the sudden he addeth u Book 2. p. 1. c. 1. Â¶ 1. num 7. Whom I might more iustly call a foul-mouthed-dogge then D. Abbot bestoweth this homely courtesie vpon a very learned Priest meaning thereby T. Wright Let the Reader esteeme whether it were not a meet courtesie for him that was not ashamed to set it downe for an article x Certaine Articles or forcâ—ble reasons c. part 2. art 5. That the Protcestants make God the authour of sinne the only cause of sinne that man sinneth not that God is worse than the diuell If Luther haue any where in that leand and impious maner calumniated the Church of Rome I will not deny but that M. Higgons should haue cause to stile him afoul-mouthed dogge but if he haue not so done then is M. Higgons to blame to assigne to him that which of right belongeth to another man Whom indeed we thinke to be a man of some kind of learning whereby he can audaciously and impetuously wrangle where he may haue his way but he that would giue forth to the world for forcible reasons such misshapen stuffe as specially some of those are which he hath published is very far from the woorth where he is vprightly iudged to be accounted a very learned Priest 41. His last matter touching me concerneth a difference betwixt Doct. Field and me Doct. Field thinketh that the cause why Aerius was condemned of hereticall rashnes was for that he durst condemne the laudable custome of the commemoration of the dead by way of giuing thankes for them Against this opinion of Docter Field hee produceth mee amongst others for a witnesse though mangling and disordering my words to other purpose in some sort than I intended them But the summe of all is that I hold it to haue beene the cause why Aerius was taxed of heresie for that he reprehended and denied praiers and offerings for the dead Whereupon D. Field groundeth his opinion I cannot tell by Epiphanius and Austin I conceiue that it is right which I haue said But vpon this occasion M. Higgons because I had said that Austin and the Papists as touching the end of praier for the dead did agree like harpe and harrow returneth my phrase and saith Doe not these men agree like harpe and harrow Where I cannot but thinke that he was very idlely disposed and wanted matter that would so much trouble himselfe as hee hath done with a difference of so small effect If Doct. Field conceiue rightly of the opinion of Aerius then in the condemning of Aerius we al accord with him If we conceiue more truely of Aerius that it was praier for the dead which he impugned then in the approuing of Aerius Docter Field accordes with vs. And may we not thinke this to be a great matter to trouble M. Higgons minde Did he see no greater differences than this in the Church of Rome Had he not found in Bellarmine concerning sundry waighty points of faith a first opinion of such a one a second opinion of such a one a third yea a fourth opinion of such and such To let other matters goe did you not M. Higgons remember your two great Cardinals Baronius and Bellarmine standing in great difference the one that it is directly the other that it is indirectly that the Pope hath a power ouer Kings and Princes to depose them yea and another opinion regnant amongst many of your great Diuines that the Pope hath no such authority either way and that they are but Parasites and pickthankes that sooth him in so vniust and vndue a claime Goe M. Higgons goe and tell your owne Cardinals haec est mendaciorum natura vt probÃ¨ cohaerere non possint for the third opinion prooueth them to bee liars on both sides As for your selfe you are now become one of those pedling merchants in the exercise of whose trade you shall indeed finde it true that they cannot thriue at all vnlesse they can lie much 42. I pity your folly M. Higgons and cannot but for your friends sake lament that miserable state whereinto you haue wilfully cast your selfe Surely it was a strong and a strange humour that possessed both your head and your heart that could driue you to this extremity for Purgatory and prayer for the dead Doubtlesse it was not Purgatory nor praier for the dead that you respected but when you had resolued to run into this ruine you thought these points most plausible and ready whence your wit might weaue some spiders webs for the hiding of your shame I doubt not M. Higgons but if you were heere as you would wish to be you are able your selfe to shew that all you haue said is no other but a spiders web God giue you grace to vnderstand what you haue done that if it be possible you may returne againe out of the snare of the diuell and out of that hell of inward terrours whereinto you haue desperately plunged your owne soule I know you are in the hands of Gryphes and Vultures that doe not easily let goe the prey that they haue once seazed vpon but I commend you to his mercy who is able to doe more than we can any way expect of you 43. And so for the time I leaue both M. Bishop and M. Higgons but with minde speedily to take M. Bishop in hand againe The meane while gentle Reader I haue giuen thee this Aduertisement for some satisfaction concerning his late booke that thou maiest with the more patience expect the full answer thereof And albeit I haue heere made it appeare that he hath prostituted his conscience and set himselfe to sale to say and face and outface any thing to serue the Popes and his owne turne so as that heereby he hath voided himselfe of that credit which hee would detract from me and his booke shall remaine for no other but the record of his owne shame yet I will not so leaue him but will goe forward if God will more thorowly to pull the vizard from his face and to make him appeare in those colours that doe belong vnto him Assist mee with thy praiers vnto God for the doing of the worke of God that it may be to his glory to the conuincing of the aduersarie and to the edification of the church of Christ Amen Some faults escaped to be corrected thus PAg. 126. line 5. roome read no roome p. 129. l. 3. in marg vitiosas r. vitiosus p. 139. l. 4. integrity truth r. integrity and truth p. 143. l. 2. visibly r. visible p. 175. l. 17. publike r. publick p. 190. l. 8. striue r. stirre p. 195. l. vit see in the r. see the. p. 201. l. 12. most ancient r. the ancient p. 214. l. 37. the article r. that particle p. 215. l. 2. certainly in the r. certainly the. p. 262. in marg l. 24. ipÃ¨ r. sibi p. 368. l. 16. approoued r. reprooued Ibid. l. 26. the Church r. that the Church p. 380. in marg l. 5. obiurat r. obdurat Thus farre I saw the booke before it came foorth what faults shall follow I must pray thee by thine owne iudgment to amend

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