Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	work_n	workman_n	year_n	13	3	4.4810	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16174	A reproofe of M. Doct. Abbots defence, of the Catholike deformed by M. W. Perkins Wherein his sundry abuses of Gods sacred word, and most manifold mangling, misaplying, and falsifying, the auncient Fathers sentences,be so plainely discouered, euen to the eye of euery indifferent reader, that whosoeuer hath any due care of his owne saluation, can neuer hereafter giue him more credit, in matter of faith and religion. The first part. Made by W.P.B. and Doct. in diuinty.	Bishop, William, 1554?-1624.	1608 (1608)	STC 3098; ESTC S114055	254,241	290

are against vs. WILLIAM BISHOP THIS Section comprehends a praise of M. Perkins a dispraise of me and a commendation of himselfe In praising of M. Perkins he is short and modest let it therefore passe that I may come to answere for my selfe First he saith against me that I would perswade his Majesty that that religio● is Catholike which in deede is nothing else but errors Is not this to speake idly and vainely so to say vvithout any proofe vnlesse we must take that for a proofe which followeth vvhich is a most euident falshood euen by his owne confession these be his wordes here I presume gentle reader that thou wilt be of my minde that he did not thinke hereby to preuaile any whit with his Majesty but only vsed this dedication to credit his booke withal How knoweth M. Abbot vvhat I thought S. Paul saith 1. Cor. 2. vers 11. What man knowes the secret thinges of a man but the spirit of a man that is within him God only is the searcher of mens harts but M. Abbot perhaps by some diuine reuelation or by the spirit of prophecy diued into the depth of my secret thoughts and by a very rare light of his pearcing wit espied that which was not there If it had beene so he should at least haue kept better his owne counsaile and not like a blabbe and lying Prophet haue afterwardes vttered and proued the flat contrary as he doth in these wordes And that he thought so indeede Page 4. viz. by offering his booke to his Majesty to performe some great exploit with him appeareth by his owne wordes c. where he declareth that he was of opinion then and that moued thereunto by good reason that I thought to preuaile much with his Majesty by dedicating my booke vnto him and yet he doth here beare his reader in hand that I my selfe had no hope at al of any good to be done thereby so that if the reader wil be of his minde he must thinke here one thing there another now this then that and finally he knoweth not what Is there any credit to be giuen to a man that telleth such contrary tales he that fighteth so fondly against himselfe is he like to doe another man any great harme surely no vnlesse it be with some ignorant or credulous people that either marke not what he saith or lacke judgement to discerne how il he agreeth with himselfe and how weakely he proueth that which he saith against his aduersary M. Abbot goeth on deeply dispraising my poore labours pretending them to be nothing else but a fardle of baggage and rotten stuffe God be thanked his vvord is no Gospel nor his mouth any just measure of truth and I take it for no disparagement to my worke to be reprehended without any disproofe by so badde a tongued worke-man But good Sir how could so smal a fardle of baggage and rotten stuffe hold you that would be reputed so quiuer nimble and quicke in inditing occupied two or three yeares let any man of vnderstanding judge how handsomly these thinges hang together Wel let vs come to the third point vvhich consisteth in the praises of his owne ability he taketh good respite to answere he saith because he wil both giue the reader ful satisfaction in the questions here discussed and also stoppe the aduersaries mouth that he may haue nothing to reply A strong faith of himselfe doth wel but O craking impudency and impudent craking Doe you thinke your selfe able to giue your reader so ful satisfaction that requireth perdy not only ful knowledge of those questions and most exquisite explication of them but also wonderful good lucke to meete vvith such a ready and tractable reader as vvil be fully satisfied thereby But be it so that you may chance to giue some sleepy seely ouer-wel-willing reader ful satisfaction with what countenance can you say that you wil so stoppe your aduersaries mouth that he may haue nothing further to reply did euer any man of the best gifts write so absolutely that he left not some one occasion or another vnto his aduersary to take exceptions against him But M. Abbot by the verdict of the wise-man himselfe wil surpasse al that euer set pen to paper since Christes time and proue so prouident and powerful a composer that he wil not leaue any man one vvord further to reply vpon him vvhereas in truth the most that he produceth is indeede such baggage stuffe and hath beene already confuted both in Latin and English so often ouer and ouer that if any modesty were in him he would haue beene ashamed to make so great crakes of such refuse ouerworne and forlorne ware But bragge on and seing you haue begunne to play the mount-banke hold on hardly Haue you propo●nded Tertullians rule to your selfe and doe you meane duly to obserue it shal the truth be set out by you with it whole strength yes marry shal it what else then surely doe you not only match the Apostle S. Paul in affection but doe also goe farre beyond him in skil and knowledge He saith of himselfe and other Apostles 1. Cor. 13. Ex parte cognoscimus c. We haue not ful and perfect knowledge whiles we liue on earth but know thinges in part And if the principal peeres of the Church confessed themselues not to haue the ful knowledge of the truth how dares this pigmee and dwarfe in diuinity if he be compared to them auouch that the truth by his meanes shal be furnished with it whole strength If it be an vnciuil part for any man to commend himselfe without vrgent necessity and intollerable arrogancy for a Christian whose greatest jewel is humility to ranke himselfe vvith the best learned in antiquity then surely so braggingly to vndertake that which the Apostle teacheth not to ly in the power of the most sufficient among Christians must needes be vnspeakable impudency The Heathen Orator Cicero who was vaine-glorious enough could yet see by the light of nature that it was a shameful part for any man to bragge of himselfe specially in that which is false and by imitating the vaine-glorious souldier to make himselfe a mocking-stock to al hearers That M. Abbot might put vs in minde of that craking captaine Thraso whom he meant to imitate he saith further that he wil leuy such troupes and handes as that he need not to doubt of the victory Now to vphold him in his humour one should say Euen so was wont to doe that most valiant and politike warrior Pirrhus the renowmed King of the Epirots But I am no flatterer either by profession or natural inclination and he seemeth to take it for a grace to be shamelesse vvherefore it booteth not to goe about to make him blush or else I could aduertise him that these bragges of his doe not only exceede al measure but doe also expresly repugne against his owne confession in his Epistle to his Majesty for there he

the Scriptures in foure seueral languages of so many seueral nations in this land whereas he signifieth the plaine contrary that the Scriptures were only in the Latin tongue among them and that therefore many of each language learned the Latin tongue that they might by the helpe thereof vnderstand meditate and study the Scriptures these be S. Bedes wordes Lib. 1. hyst Aug. cap. 1. This Iland at that time did study and confesse one and the same knowledge of truth in fiue sundry languages to vvit in the English Briton Scottish Picts and Latin tongue vvhich Latin by study of the Scriptures vvas made common to al the rest Note how for to study the holy Scriptures men of the other foure seueral languages were faine to learne the Latin tongue which they needed not to haue done if the Scriptures had beene then translated into their owne mother language as M. Abbot reporteth Another notorious vntruth and most malitious slaunder doth be cast out in the next precedent page against the blessed Bishop S. Augustine our English Apostle Page 198. That forsooth because he could not gette the Britons to obey him he therefore prouoked Ethelbert King of Kent a very good Christian to procure the death of two thousand Monkes of Bangor besides many other more innocent men whereas that holy Religious Father was dead and buried many yeares before that slaughter hapned which was also committed not by Ethelbert King of Kent Beda lib. 2. hyst cap. 2. but by Ethelfride a Pagan Prince of the North parts and that not for any quarrel of religion neither but to enlarge his Dominions and to be reuenged on his enemies Neither can M. Abbot or any other Protestant produce one ancient and approued author to justifie that S. Augustine was any way accessary to that wicked fact but is glad to shroude himselfe vnder the shrubbe of an old namelesse Cronicle and therefore Apocryphal cited by the Arch-lier and late partial writer Iewel fit witnesses for such a palbable and spiteful slander But if I would stand here to make a Catalogue of M. Abbots corruptions falsifications and other odde trickes which he vseth in alleageing of the Fathers and other approued authors I should reduce the greatest part of his booke to this place which chiefly consisteth in such paltry shifts and vnchristianlike dealing this that I haue here declared cannot but suffice to discredit him with al indifferent men For if he hath wittingly misreported such worthy authors of purpose to beguile his credulous reader as it is most like for he wil not be taken for a man that citeth the Fathers by heare-say without looking in●o their workes then he hath a most seared and corrupt conscience vnworthy the name of a Diuine and walking aliue is dead in conscience and consequently in credit with al men that loue the truth Sapient 1. vers 11. For the tongue that lieth killeth the soule But let vs suppose the most that may be said in his fauour that he hath not wittingly and of purpose to deceiue the simple cited the holy Fathers sentences wrongfully but taking them vp vpon the credit of some other of his companions without looking into the Doctors owne workes whether they were true or no and being deceiued himselfe doth afterwardes beguile others this I say being of courtesie admitted which is the best excuse that can be truly made for him yet no meane wise man can euer hereafter trust him that so confidently without any qualification auerreth such false tales for his vntruthes are so plaine and palbable that you neede no more but compare his reports with the authors wordes and at the first sight any meane scholler shal finde his cosenage and deceit I come now vnto the last kinde of abuse that M. Abbot offereth vnto the sacred senate of those most renowmed ancient Fathers wherein he doth more ingeniously discouer and lay open the right humour of a true Protestant which is to deny their authority flatly to controle and censure them as simple men to accuse them of error and falshood yea and finally to preferre olde rotten Heretikes opinions before the best of them To beginne with Eusebius Bishop of Caesarea a most famous Hystoriographer that liued in the daies of Constantine the great because he doth more mannerly reprehend him and saith Page 177. That we must giue him leaue to censure Eusebius of an injuditious and presumed explication of Constantines minde and purpose Truly I see no cause why we should giue him any such leaue for who can be so simple as to thinke that M. Abbot borne 1200. yeares after Constantines death should know more of his minde then Eusebius who conuersed with him most familiarly and was of his priuy Councel in such affaires and a man otherwise very learned and juditious Secondly he taxeth the most holy and reuerend Patriarke of Constantinople S. Chrysostome Page 175. for playing the orator and enforcing that in one place for true which in another place he himselfe denieth Page 176. and for reporting that of Constantines Sonne which is much different from the certaine story In like manner be standereth S. Augustine Page 54. for writing against Iouinian the Heretike whose opinions saith M. Abbot very audatiously S. Augustine knew only by heare-say and not of any certainty Secondly Page 60. Though Augustine doth not breake into those rude and vndecent speeches against marriage as Hierome did yet he was deceiued where he said that no Priests embraced Iouinians heresie I wil omit how they note S. Hierome that most vertuous zealous and learned Doctor with a blacke cole Page 57. For writing with al indignation and stomacke for railing and false doctrine because I make hast to acquaint the reader with the most shamelesse pranke of al others which is that they in expresse tearmes preferre the most infamous condemned Heretikes euen in the very points of their errors before the most juditious learned and sincere Doctors of the Church Page 73. It it manifest saith M. Abbot that Hierome one of the foure principal Doctors of the Latin Church was deceiued and that Vigilantius a loose and lewde Heretike had just cause to say as he did Againe Aërius a damned Arrian spake against praier for the dead Page 86. with greater reason then Epiphanius a most ancient learned and holy Greeke father hath defended it Iouinian a notable audatious and ignorant Heretike as both S. Augustine S. Hierome Vincent Lyr. cap. 15. do● ranke Iouinian in the nūber of pestilēt Heretikes and Vincentius Lyrinensis doe testifie though by reason of his later standing he was vnknowne to Epiphanius this Heretike I say Did teach as M. Abbot reports page 56. the doctrine of Paul in Rome against the superstitious conceit of the holynesse of Virginity before the holynesse in Marriage which notwithstanding was maintained by S. Augustine and S. Hierome with the whole court of Rome at those daies as be him selfe confesseth

Majesty drewme out of the compasse of mine owne profession to treate of law causes I trust your benigne grace wil now licence me out of the same fountaine of feruency and like zeale vnto Gods truth no lesse respecting your Majesties eternal honour and heauenly inheritance some thing to say in matters of Diuinity hauing beene the best part of my study for more then thrice seauen yeares ROBERT ABBOT IT vvere a thing vvorthy to be knowne vvhat was the drift of M. Bishop and the marke vvhereat he aimed in the dedication of this his booke to the Kings Highnesse When I looke to those goodly insinuations whereby he seemeth desirous to winde himselfe into the good opinion of his Majesty and consider the motiues and reasons which he pleadeth meerely for himselfe and the rest of his faction and conspiracy me thinkes his intent should be according to his pretence to gaine some fauour at his Majesties handes for tolleration of the Romish Idolatry and superstition that vvithout contradiction of lawes they may freely if not exercise yet professe and follow the same But vvhen on the other side I consider his exceptions allegations against his Majesties proceedinges and against the Gospel of Christ and his true religion embraced by his Majesty and by lawes publikely established among vs I grow to another conceit that surely he propounded some other matter to himselfe then the obtaining of that which he seemeth so earnestly to contend for For hauing to doe with a juditious and learned Prince who is wel able God be thanked rightly to censure what he writeth without doubt if he had made this his project to compasse the obtaining of his request he vvould haue dealt sincerely and faithfully he vvould haue forborne our church al vnjust and slanderous imputations he would not haue sought by apparant vntruth and falshood to justifie his badde cause he vvould haue had care so to carry himselfe that his Majesty seing nothing but true and plaine dealing might conceiue vvhat is amisse to haue proceeded only from simplicity of errour not from any obstinate and wilful malice against the truth But he hath taken a farre other course and seeketh very leudly by lies and tales to abuse the Kinges most excellent Majesty by pretending antiquity for those thinges which by antiquity were condemned by fathering their owne bastards vpon the fathers by vvresting and forcing their sayinges to that vvhich they neuer thought yea when sometimes in the very places which he alleageth they haue taught the contrary by deprauing our religion with odious consequences of heresies impieties blasphemies whereof notwithstanding I make no doubt but he himselfe in his owne conscience doth acquite vs. Whereby it may seeme that howsoeuer he were willing to put his request to the aduenture yet being himselfe without al hope or opinion of successe in it his special respect was to lengthen the expectation of his Catacatholike followers that they might not vtterly despaire of that vvith the hope vvhereof they haue so long deluded them to settle them in those heresies and irreligions whereunto they haue so long inured them to continue them prest and ready to those intents and purposes vvhereto they thinke they may hereafter haue occasion to vse them to prouide by these meanes with Demetrius that his and his fellowes craft and occupation might be maintained vvhich vvas now in jeopardy to grow vtterly to decay and lastly to adde some grace to his booke the better to serue al turnes vvhiles it should carry the name to be dedicated to the King no man imagining the case standing as it doth that he vvould presume to offer it to his Majesty but that doubtlesse he thought some exploit to be performed by him therein and that he thought so indeede appeareth by his owne wordes in the Preface to the reader c. WILLIAM BISHOP THIS preamble of M. Abbot puts me in minde of that worthy obseruation of the most juditious Doctor S. Augustine vvho speaking of such like companions Cōt Parmen lib. 2. cap. 3. saith They doe grope like blinde men euen at noone-day as if it were at mid-night which is the property of Heretikes who cannot see that which is most cleare and set before the eies of al men What could be more plainly set downe then that which I did humbly request of his Majesty and the reasons that induced me to present my booke vnto his Highnesse are there also deliuered so distinctly and vvith such perspicuity that no man excepting them whom that prudent father noteth for very blind or most vvilfully bent to cauil could choose but see them yea M. Abbot himselfe cannot but confesse that when he considered of them he was moued to thinke that I intended thereby to gaine some fauour at his Majesties handes for our party Notwithstanding that al men may perceiue how he delighteth in wrangling he wil needs argue against that which is as cleare as the light at noone day and beare his credulous reader in hand that he must not beleeue that which he seeth set before his eies to behold but imagine with him some other hidden matter this is a farre more grieuous malady of the eies then that whereof he complaineth in his Preface Phisitions tel vs of a perillous eie-soare called in Latin Fascinatio Englished the Eie-biting it appeareth most vvhen from a cancred stomacke boiling with malice certaine venimous vapours ascend into the eies and flowing from them doe infect young and tender thinges whereof the Poët speaketh Nescio quis teneros oculus mihi fascinat agnos I wote not what biting eie hath blasted my tender lambes This contagious eie-malady is to our purpose described more properly in the booke of Wisdome Fascinatio malignitatis obscurat bona The eie-biting of a malignant and enuious man doth obscure and depraue good thinges causing simple soules through his subtile conueiance to take them farre otherwise then they vvere meant this loe is the true disease of M. Abbots eies which he discouereth al his booke ouer Here he doth peruert my plaine meaning by his counterfait imaginations and vvith his false surmises endeauoureth so to dazel his readers vnderstanding that he should euen doubt of that which he beholdeth with his eies The manifold causes that moued me to tender my booke to his Majesty are clearely set downe in my Epistle there any man that wil may see them The reasons that gaue me hope of doing some good thereby may be gathered also thence as his Majesties wisdome that could not but fore-see that by a tolleration great contentment would grow to many and be a strong band to encrease their dutiful affection vnto al other his Majesties proceedinges his clemency and most forward natural disposition to pleasure al men not delighting in the oppression and vndoing of his subjects the good deserts of Catholikes both towardes his most blessed Mother of sacred memory and towardes his owne just Title the constant fame that was blowne farre and neare of his

in steede of God WILLIAM BISHOP WHAT a worthy graue Preface he vseth to assure men that vve wil not deny S. Paul nor his Epistle to the Romans vvhich neuer were called in doubt by any man But good S ir vvhiles you muse and busie your head so much vpon bables you forget or wilfully mistake the very point of the question Was the Church of Rome at her most flourishing estate when S. Paul wrote that Epistle to the Romans was her faith then most renowmed ouer al the world as you write nothing lesse for not the tenne thousand part of that most populous Citty was then conuerted to the faith and they that had receiued the Christian faith were very nouices in it and stoode in great neede of the Apostles diuine instructions Any reasonable man would rather judge that the Church of Rome then came first to her most flourishing estate when Idolatry and al kind of superstition was put to silence and banished out of her vvhen the Christian religion was publikly preached countenanced by the Emperours authority which was not before the raigne of Constantine the great our most glorious country-man vvherefore M. Abbots first fault is that he shooteth farre vvide from the marke vvhich he should haue aimed at principally The second is more nice yet in one that would seeme so acute not to be excused It is that he taketh an Epistle written to the Romans for their instruction and correction as if it were a declaration and profession of their faith vvhen as al men know such a letter might containe many thinges vvhich they had not heard off before Further yet that you may see how nothing can passe his fingers vvithout some legerdemaine marke how he englisheth Theodorets wordes Dogmatum pertractationem The handling of opinions is by him translated al points of doctrine vvhereas it rather signifieth some then al opinions or lessons But I wil let these ouer-sights passe as flea-bitings and follow him whither he pleaseth to wāder that euery man may see when he is permitted to say what he liketh best that in truth he can alleage out of S. Paul nothing of moment against the Catholike faith S. Paul saith he is wholy against you and for vs. Quickly said but wil not be so soone proued First he condemneth the worshipping of Saints and Saints Images in that he reproueth the Heathens for changing the glory of the incorruptible God into the similitude of the Image of a corruptible man O noble disputer and wel worthy the whippe because we may not make false Gods or giue the glory of God vnto Idols may vve not therefore yeeld vnto Saints their due vvorship might not S. Paul whiles he liued as al other most Godly men be reuerenced and vvorshipped for their most excellent spiritual and religions vertues with a kinde of holy and religious respect euen as Knights and Lordes and other worldly men are vvorshipped and honoured for their temporal callings and endowments with temporal worship vvithout robbing God of his honour Is the Lord or Master dishonoured and spoiled of his due reuerence and respect if his seruants for his sake be much made off and respected yet with such due regard only as is meete for their degree This is so childish and palpable that if the Protestants were not resolued to sticke obstinately to their errours how grosse soeuer they be they vvould for very shame not once more name it To the next ROBERT ABBOT PAVL saith and we say the same that Ibid. vers 17. the righteousnesse of God is from faith to faith you say otherwise that it is from faith to workes that faith is but the entrance to workes and that in workes the righteousnesse of God doth properly consist WILLIAM BISHOP THE sentence of S. Paul is mangled his wordes are for the justice or righteousnesse of God is reuealed therein in the Gospel by faith into faith which are obscure and subject to diuers expositions The most common is that Christ the justice of God is reuealed in the Gospel by conferring the faith of them that liued before the Gospel vvith their faith that liued vnder it the faith of them who liue in the Gospel giuing great light for the cleerer vnderstanding of such thinges as were taught of Christmore darkely in the law and Prophets This being the literal sence of this place what is here for mans justification by only faith where only mention is made of Gods justice and not one vvord of the imputation of it to man but of the reuelation of it in the Gospel What a foule mistaking is this alas his pouerty of spirit and want of good armour compelleth him to lay hand on any vveapons how simple and weake soeuer In the next verse it is plainly shewed that God did grieuously punish al them vvho liued wickedly notwithstanding they held the right faith for saith S. Paul Rom. 1. v. 18. the wrath of God from heauen is reuealed vpon al impiety and vnrighteousnesse of those men that retaine or hold the truth of God in injustice Whence it followeth first that men may haue a true faith without good workes for they held the truth of God being themselues wicked Secondly that the same faith would not auaile them aught nor saue them from the just wrath of God if it were not quickned by good workes ROBERT ABBOT THE Apostle in expresse termes affirmeth Rom. 4. v. 6. imputation of righteousnesse vvithout vvorkes We doe the same but you professedly dispute against it WILLIAM BISHOP WE hold with the Apostle that vvorkes be not the cause of the first justification whereof he there treateth nor to deserue it though inspired with Gods grace they doe prepare vs and make vs fit to receiue the gift of justification neither doe the Protestants wholy exclude workes from this justification vvhen they doe require true repentance which consisteth of many good workes as necessary thereto We hold that justice is increased by good workes which we cal the second justification against which the Apostle speaketh not a vvord but doth confirme it vvhen he saith in the same Epistle Rom. 2. v. 13. Not the hearers of the law are just with God but the doers of the law shal be justified Marke how by doing of the law which is by doing good workes men are justified with God and not only declared just before men as the Protestants glose the matter Now touching See the place Rom. 4. v. 6. imputation of righteousnesse the Apostle speaketh not like a Protestant of the outward imputation of Christs justice to vs but of inherent justice to wit of faith vvhich worketh by charity which are qualities Rom. 6. powred into our harts by the holy Ghost so that there is only a bare sound of wordes for the Protestants the true substance of the Text making wholy for the Catholikes ROBERT ABBOT PAVL teacheth that Rom. 6. v. 23. Page 98. eternal life is the gift of God through IESVS

Christ our Lord but you M. Bishop tel vs That al who are of yeares must either by their good carriage deserue eternal life or else for their badde behauiour be disinherited WILLIAM BISHOP IN the same place you had a large solution of this objection but he that hath made a couenant with hel vvil not looke vpon that vvhich might helpe him to heauen We teach vvith the Apostle and vvith his faithful interpreter S. Augustine That eternal life is the gift of God both originally because we must receiue grace by the free gift of God before we can doe any thing that doth deserue the joies of heauen and also principally the vvhole vertue and value of our merits doe proceede of the dignity of Gods grace in vs which doth eleuate and giue such worth to our workes that they thereby deserue life euerlasting Notwithstanding if we take not hold on Gods grace vvhen it is freely offered vs and doe not concurre with it to the effecting of good workes we shal neuer be saued and this our working with the grace of God deserues heauen both which are proued by this sentence of the same Apostle Rom. 2. vers 6.7 8. God wil render to euery man according to his workes to them truly that according to patience in good workes seeke glory and honour and incorruption life eternal to them that are of contention and that obey not the truth but giue credit to iniquity wrath and indignation where you may see in expresse tearmes eternal life to be rendered and repaid for good workes to such men as diligently seeke to doe them and to others vvho refuse to obey the truth and rather choose to beleeue lies and to liue wickedly eternal death and damnation ROBERT ABBOT HE telleth vs againe and againe that Rom. 7. vers 7. 8. concupiscence is sinne to lust is to sinne and that by the law it is knowne so to be vve say the same and you goe about to make vs beleeue that it is no sinne WILLIAM BISHOP THE Apostle telleth vs againe and againe that our Sauiour Christ IESVS was made 2. Cor. 5 21. sinne and yet no Christian is so simple as to take him to be properly sinne but the Rom. 8. v. 3. bost or satisfaction for sinne so vvhen the Apostle calleth concupiscence sinne we vnderstand him with S. Augustine that it is not sinne properly yet so called not vnaptly both bec●use it is the effect and remnant of original sinne and doth also pricke vs forward to actual sinne but if by helpe of the grace of God we represse it we are deliuered from the infection and guilt of it Which S. Paul in the very same chapter declareth when he demandeth Lib. 1. cont duas Epistol Pelag c. 10. Lib. 1. de Nupt. Cōcupis cap. 23. * Ibid. v. 25. Who shal deliuer me from this body of death he answereth presently the grace of God by IESVS Christ our Lord. And againe that profound Doctor S. Augustine argueth very soundly out of the same sentence vvhere concupiscence is called sinne but now not I worke it any more but the sinne that is in me that the Apostle could not meane sinne properly which cannot saith he be committed without the consent of our minde Lib. 6. cont Iulian. c. 23. but that had no consent of the minde to it because it vvas not the Apostle that did worke it Now how can that be the euil worke of a man if the man himselfe doe not vvorke it as the Apostle saith expressely not I doe worke it Lastly the same Apostle teacheth that sinne hath no dominion ouer them that are vnder grace which were false if concupiscence were properly sinne for that hath such dominion ouer euery good body that they cannot auoide the motion and sting of it No not S. Paul could be 2. Cor. 12. vers 8. cleerely deliuered from that pricke of th● flesh though he praied most earnestly for it vvherefore by the testimony of S. Paul himselfe concupiscence is not properly sinne no more is it to lust if lust be taken for the first motions of concupiscence But Iacob 1. vers 15. concupiscence when it hath conceiued as S. Iames speaketh that is by our liking beginneth to take hold on vs bringeth forth sinne yet but venial marry when it is consummate by our consent or long lingring in it then it engendreth death that is mortal sinne ROBERT ABBOT S. PAVL saith of the spirit of adoption the same spirit beareth witnesse with our spirit that we are the Sonnes of God but you say we haue no such witnesse whereby we should beleeue that we are the Sonnes of God WILLIAM BISHOP AND that vve say vpon good consideration for we must not beleeue with the Christian faith which is free from al feare any thing that is not assured and most certaine Now the spirit of God doth not beare vs vvitnesse so absolutely and assuredly that we are the sonnes of God but vnder a condition which is not certaine to vvit that we be the sonnes and heires of God Rom. 8. v. 17. Si tamen compatimur yet if we suffer with him that we also may be glorified with him but whether we shal suffer with him and constantly to the end beare out al persecutions we know not so assuredly because as our Sauiour fore-telleth Luc. 8. v. 13. There be some that for a time beleeue and in time of temptation doe reuolt Was it not then a tricke of a false marchant to strike off the one halfe of the Apostles sentence that the other might seeme currant for him now no man doth more plainly or roundly beate downe their presumption vvho assure themselues of saluation then S. Paul as in many other places so in this very Epistle to the Romans in these wordes Cap. 11. v. 20. Wel because of their incredulity they the Iewes were broken off but thou Gentil by faith dost stand be not to highly wise but feare For if God hath not spared the natural boughes least perhaps be wil not spare thee neither see then the goodnesse and seuerity of God vpon them surely that are fallen the seuerity but vpon thee the goodnesse of God if thou abide in his goodnesse otherwise thou shalt also be cut off c. Can any thing be more perspicuously declared then that some such who were in grace once afterwardes fel and were cut off for euer and that some others stand in grace who if they looke not wel to their footing may also fal and become reprobate the Apostle directly forewarning those men vvho make themselues so sure of their saluation not to be so highly wise but to feare their owne frailty and weakenesse least otherwise they fal as many had done before them If this plaine discourse and those formal speeches vttered by the holy Ghost wil not serue to shake men out of their security of saluation I cannot see what may possibly doe it ROBERT