A JUST AND TEMPERATE DEFENCE OF THE FIVE BOOKS OF ECCLESIASTICAL POLICY: WRITTEN BY M. RICHARD HOOKER:  
Against an uncharitable Letter of certain English Protestants (as they term themselves) craving resolution, in some matters of doctrine, which seem to overthrow the foundation of religion, and the Church amongst us.  
Written by WILLIAM COVEL Doctor in Divinity, and published by authority.  
The contents whereof are in the page following.  Psalm. 112.6. 
The righteous shall be had in an everlasting remembrance.  
At LONDON Printed by P. SHORT for CLEMENT KNIGHT, dwelling at the sign of the holy Lamb in Paul's churchyard. 1603.   

The Articles handled in this Book.  

1 Of the Deity of the Son of God.  
2 Of the coeternity of the Son, and the proceeding of the holy Ghost.  
3 Whether the holy Scriptures contain all things necessary to salvation.  
4 Whether the Scriptures be above the Church?  
5 Of the nature and freedom of man's will.  
6 Of the use of faith and good works.  
7 Whether God allow more than he commandeth.  
8 Of the virtue of good works.  
9 None free from every sin, how from all?  
10 Of Predestination.  
11 Whether the Church of Rome be any part of the visible Church?  
12 Of Preaching and Sermons.  
13 Of the Minister's office.  
14 Of the nature of the Sacraments.  
15 Of Christ's institution of the Sacraments.  
16 Of the necessity of Baptism.  
17 Of Transubstantiation.  
18 Of speculative doctrine, or sentences mistaken.  
19 Of Calvin and the reformed Churches.  
20 Of Schoolmen, Philosophy, Reason, etc.  
21 Of the style and manner of M. hooker's writing.    

TO THE MOST REVEREND Father in God, my very good Lord, the Lord Archbishop of Canterbury his Grace, Primate, and Metropolitan of all England.  
THree principal causes (Right Reverend) have moved me to offer this small Labour to your Grace's view: First, the just respect of my particular duty, which challengeth all parts of my labour, as a most thankful acknowledgement of that service which I owe unto you. Secondly, the form of our Church government, which imposeth a submitting of our labours, to the censure and allowance of those, to whom by right that charge belongeth; wherein seeing your authority and care, next unto our dread Sovereign, is, and is to be esteemed greatest, I desire you to vouchsafe to give that allowance, which your Grace in your wisdom shall think fit. The last reason, is the person of him, who (whilst he lived) was advanced, honoured, and esteemed by you; and now being dead, his learning, and sincerity, against the false accusations of others, challengeth a defence at your Grace's hand: For doubtless it is more right to virtue, to defend the deceased, then to advance those that are living. This as reason, ever expecteth at the hands of virtue; so especially then, when men of worth, of desert, of learning, are mistaken and accused, by those that do want all. I crave to the rest of all your Grace's favours, that this last may be added; That whatsoever my imperfections are, in this just and temperate Defence, they may no way diminish the honourable remembrance of him, whom I do defend: all allowance is his due; the faults are mine; for which in all humility, I crave pardon.  
Your Graces to be commanded, W. COVEL.   

TO THE READER.  
SEeing we are all bound, in the dutiful respect of a common just cause, even to defend those who are strangers to us; it cannot seem unfit to any, if we afford them so much favour, whose persons, and deserts are very well known. There is no better contentment for our labour past, then in the assurance from our conscience, that it is well employed: for doubtless the spurning at virtue, giveth a greater stroke to the doer, then to him that suffereth; & yet even that religion, that commandeth patience, forbiddeth not the just defence of ourselves in a good cause; especially then, when by wronging a particular man, there may be some hazard of the truth itself. Our Church hath had some enemies, more openly discontent in the case of Discipline, than they now appear; whom to satisfy with reason, Master Hooker endeavoured with much pains; that which might have contented all, was in divers, a spur to a more violent choler: for medicines how profitable soever, work not equally in all humours. From hence proceeded a desire in some, to make question of things, whereof there was no doubt, and a request for resolution, of some points, where in there was no danger: to this end a Letter (which here is answered) was published by certain Protestants (as they term themselves) which I hear (how true I know not) is translated into other tongues; this they presume hath given that wound, to that reverend and learned man, that it was not the least cause to procure his death. But it is far otherwise; for he contemned it in his wisdom (as it was fit) and yet in his humility would have answered it, if he had lived. Surely for mine own part, I never thought it convenient that the gravity of this present business, and the reverend worthiness of him that is accused, should not be answered with gravity both of person and speech; and my witnesses are both in heaven and earth, how justly I can excuse myself, as Elihu did: Behold, I did wait upon the word of the ancient, and hearkened for their knowledge: 
job. 32.  I stayed the time, and a long time, until some elder and of viper judgement, might have acquitted me from all opinion of presumption in this cause; which being not done by them, whom many reasons might have induced to this Defence, I could not for that part which I bear in that Church, whose government was defended by Master Hooker, with patience endure so weak a Letter any longer to remain unanswered. And herein I have dealt as with men (although to me unknown) of some learning and gravity, to whom peradventure in many respects I am far inferior; and yet for any thing that I know, or appeareth in this Letter, they may be clothed with the same infirmities that I am. But if this had been by himself performed (which I hear he hath done, and I desire thee to expect it) thy satisfaction (gentle Reader) would have been much more, yet vouchsafe in thy kindness, to accept this.   

The Authors Preface.  
LIttle hath labour done, to make any man excellent, if virtue have not as much power to make it continue: neither were it any honour, to deserve well, if our memories might die with our names ●or our names be buried, as often ●s malice, or envy doth seek to hide them. Few things are eminently good, which are endured amongst distempered judgements without bitter reprehension; for where weakness hath not strength enough to imitate, and reverence that virtue which it feareth; it hath violence and malice sufficient to detract from that virtue which it hateth. Amongst evil persons, as there be few things that are good, in themselves; so there be not many things which they are willing should appear good in others; for virtue, where it is not followed, must either be dispraised, or our negligence shall want excuse. And whatsoever hath the power to convince, must suffer reproof, where the heart of man wanteth humility to give obedience. The world's greatest error, is in esteeming, when our corruptions making us ambitious to seem, whilst we are careless to be, winneth allowance from a fond opinion, which the stream of violent fancies, denieth to rest upon those that are truly virtuous. Because for any man to oppose himself, against that evil which is grown heady, either by custom, or patience, is to hazard much of himself, if he be strong; and in the opinion of many undoubtedly to perish, if he be weak. And therefore as vice hath ever had more that did dislike it, than durst dispraise it; so virtue will ever have more that are willing to allow it in their judgements, then dare adventure to interpose themselves, for the defence of that which they do allow. jealousy making those to deprave, even the very defence of that, which their own judgements did think worthy, and their wishes desired, might be defended. For to do that which every man accounteth his own duty, as it argueth oftentimes more strength than courage; so amongst many, it reapeth little else but an opinion of singularity. From this corrupt fountain (a fountain poisoned by malicious ignorance) have flowed these bitter, but small streams, which the importunity of some men's commendations (arising out of a blind love) have made for power and greatness, like the red sea, to drown (as they say) Pharaoh and all his host. Let them perish in it without help, beaten down with that hand, that striketh from above, who seek to hold Israel a servant in Egypt, or captive in the house of bondage: but let them pass through without harm, who courageously have freed the posterity of jacob, and led Israel to the land of promise. I doubt not but without a miracle, a man of small stature may go through these waters and not be drowned; yet sometimes the most righteous, may say with David, the overflowing of ungodliness made me afraid. Deceit usually covereth with a mask (better than the face) that evil which it desireth should kill unseen and unprevented: but error cannot more easily fall, then when it is built upon such a foundation; nor weaker opinions sooner vanish, then when they are bred, nourished, & supported, only with the strength of fancy. It is of small use in the church (though a thing practised in all ages) for men over-curiously to labour to remove those stains, which like an impure breath, darken the glass of steel, whilst it is warm, but slide off through their own weakness, having no power to make any deeper impression, then only air. Any cloth in a hand of no skill, or strength, is able to wipe off, with ease, those blots, or marks, that are stained with no greater force, or virtue, but a hot breath. But seeing the reputation that virtue challengeth, and industrious labour seasoned with discretion doth merit, seeketh rather to gain an approbation, from the judgement of the wise, than recompense or reward, from the mighty hand of the rich; men of virtuous desert in all ages (even from the lowest step of humility & obedience) have with confidence, and truth, taught the world a far better judgement, by their wise apologies; and have gained as much honour in removing evil, as they have gotten virtue unto their names, in doing well. The malice of envy out of impatient ignorance, doing virtue this benefit, that that which was clear before, by a few, light, trifling spots, gaineth a wiping, to make it clearer. desert and goodness, being effects of a first motion; perfection and excellency the work of a second maker. It must needs seem strange to many, and be unpleasing to all, that are of any sober, indifferent, or virtuous disposition, that the just defence of a present, religious, Ecclesiastical policy, undertaken without bitterness of spirit, in a grave moderation to reform presumption, and inform ignorance, should so far taste, of the eagerness of some unlearned pens; that judgement, should be thought too weak, to answer idle words; or virtue not strong enough to withstand malice; or lastly, that he could want a defence, whose endeavour (as himself professeth) was not so much to overthrow them, with whom he contended, as to yield them just, and reasonable causes, of those things, which for want of due consideration, heretofore they have misconceived; sometimes accusing laws, for men's oversights; sometimes imputing evils grown, through personal defects, to that which is not evil; framing to some sores unwholesome plasters; and applying remedies sometimes where no sores were. It is much easier to answer those shadows of reason, wherein these Admonishers do please themselves; then by their silence to make them confess, that they are fully answered. For as they know not (for the most part) well how to speak, saving only tinker's music, like sounding brass, because they want charity; so do they less know how to hold their peace, like clamorous Frogs, because they want humility. Holy pretences have ever been the strongest motives that pride hath; and Zeal, how preposterous and ignorant so ever, hath been deemed reason sufficient to some men, in the opinion of their followers, to warrant & defend whatsoever they have done. Upon this ground, was published, some few Articles in manner of a letter, in the year 1599 requiring resolution in matters of doctrine, concerning some points, which either they misconceive, or list not to understand, uttered by M. Hooker, in those five learned, and grave books of Ecclesiastical policy; wherein, it must needs appear, that their ignorant malice, hath done him great honour; who in an argument so distasted by them, and coming with a proud confidence to reprehend, have only carped sillily, at some few things, neither of moment, nor importance, whereof humility, and charity, would have craved no answer. But these being willing, and desirous, to find somewhat to oppose, have only discovered▪ his great, mature, and grave judgement, and their own small, undigested, and shallow learning. For there is nothing, that can better, both excuse, and commend a workman, them to see envy desirous to reprehend, and reprehension to vanish in his own smoke. For (saith the Wiseman) 
* Wisd. 10.8.  all such as regarded not wisdom, had not only this hurt, that they knew not the things that were good, but also left behind them, unto men a memorial of their foolishness; so that in the things wherein they sinned, they could not lie hid; yet the people see and understand it not, and consider no such things, in their hearts, 
* Wis. 4.15.  how that grace and mercy is upon his Saints, and his providence over the elect. For as he himself well noted; as to the best, and wisest (while they live) the world is continually a froward opposite, a curious observer of their defects, and imperfections; so their virtues, it afterwards as much admireth. Those, whom we must make adversaries in this cause, are men, not known either by name, religion or learning; yet such as would seem, in zeal to the present state, to desire a resolution in some points that might otherwise give offence. It may be peradventure the work of some one, who desirous to gain an opinion amongst his followers, undertaketh to speak as from the minds of many, hoping those demands (how idle soever) will gain answer, being to satisfy a multitude, which no doubt M. Hooker in his wisdom, patience, and gravity, would easily have contemned, if they had but been the private cavils, and objections of some one. For there is no man but thinketh, many, how light so ever, in themselves, being united, may have that weight, to challenge even by a civil right, a direct answer, from one every way far better than had been fitting, for their modesty, & weakness to provoke. Well; whosoever they are, as I cannot easily conjecture, so I am not curious to know; this age hath afforded an infinite number, whom superstitious fear, for want of true understanding, and an ignorant zeal, not directed with discretion, have made violent in matters of Religion, using the razor in steed of a knife, and for hatred of tars oftentimes pulling up good corn. But with these we will deal, with that temperate moderation, as may serve, to give true worthiness, a just defence; and impatient and furious spirits (unless desperately violent) no just cause to find themselves to be grieved with us.  
This which we are to answer, is termed by them, A Christian letter of certain English Protestants, 
The title of the Book.  unfeigned favourers of the present state of religion, authorized, and professed in England; unto that reverend, and learned man, M. Richard Hooker. Thus the humility, and mild temper of their superscription, may peradventure gain the reading at some men's hands, through an opinion, that Protestants; and many; and in a Christian letter; would hardly be carried with violence so far, to make demands, seasoned with so little modesty, learning, or understanding. These men, they may be (as we take the word largely) Protestant's for any thing that I know; that is, men outwardly of the Christian religion; who live and profess a doctrine, for the most part opposite to the Church of Rome; but I can hardly be persuaded, that the Letter being wholly an uncivil Irony, is either Christian, or that themselves, are unfeigned favourers of the present state of religion; or that they think M. Hooker to be either reverend, or learned in their opinions. For whatsoever they may pretend, in urging the reverend Bishops of our Church against his assertions; as though they ascribed much unto them; yet their desire is, to make an opposition appear, and in that show of contradiction, to make themselves sport, & in the end proudly and maliciously to contemn both. But Saint james telleth these, that if any man seem religious, and refrain not his tongue, but deceiveth his own heart, this man's religion is vain. And in this I appeal to the censure of the most modest and discreet amongst themselves, by what show of reason, they could term that Letter to be Christian, wherein were contained so many unseasoned and intemperate speeches? or that man to be either reverend, or learned, whom they have used with so little respect, and accused of so many defects? But doubtless, as they never thought him to be either reverend, or learned (whom all that knew him, whilst he lived knew to be both) so they little desired, that their Letter should be such a one, as might worthily be accounted Christian. 
* in the Letter Pag. 1.  Else what mean these accusations, to account his goodly promises, mere formal, and great offers to serve only, to hoodwink such, as mean well; as though by excellency of words, and enticing speeches, of man's wisdom, he meant 
a Ibid.  as they say to beguile, and bewitch the Church, of God. A little after 
b pag. 2.  they call him a goodly Champion, and by the sweet sound, of your melodious style, almost cast into a dreaming sleep; which style notwithstanding afterwards, they account not 
c Pag. 45.  usual, but long, and tedious; far differing from the simplicity of holy scripture; and a 
d Pag. 3. Lin. 10  hard, and harsh style: for the manner of the style, we shall make our defence, when we answer that Article. But in that, you scoffingly account him a goodly Champion, give me leave to tell you, that if our Church were thoroughly furnished with such men, the holy function of our calling, had not grown in contempt by ignorant and unlearned ministers; our peace had not been troubled with furious and violent spirits: worldly men, had not seized upon the Church, with such eagerness, through an opinion of the unworthiness of the clergy: they of the Church of Rome, had not thus long remained obstinate, through the violent proceedings of undiscreet men, whose remedies were worse than the disease itself: nor last of all, the general amendment of life (the fruit of our preaching) had not been so small, if these turbulent heads, had not more desired, to make Hypocrites, then truly religious. It is much safer to praise the dead, than the living, having seen the period of their days expired; 
a Quando nec laudantem movet adulatio, nec laudatum tentat elatio.  when neither he that is praised, can be puffed up, nor he that doth praise can be thought to flatter, he was, as Saint Austin said of Saint Cyprian 
* Tanti meriti, tanti pectoris, tanti oris, tantae virtutis. , of such desert, of such a courage, of such a grace, of such a virtue, that as Theodosius said of S. Ambrose, I have known Ambrose, who alone is worthy to be called a Bishop▪ of whom I dare give that judgement (though he were in true estimation great already) which Antigoras, gave of Pyrrhus, that he would have been a very great man, if he had been old. Great in his own virtues, of great use in the Church, & in all appearance, (though these times be unthankful) of great authority. I let pass those other terms, which show your letter to be unchristian, until we come to their particular answers; and thus much for the title.  
It hath been, no new thing in all ages, that reprehension hath waited upon those books, 
The preface of the letter answered: when men dream they are a sleep etc.  which zeal▪ from a virtuous mind, hath written to support the truth; for the nature of man is much apt to reprove others, then reform itself; seeing to see faults in others, is an act of the understanding if they be; and of a frowardness of the will if they be not: but to rectify them in ourselves must be the work of a clear understanding and a reformed will; therefore usually men practise themselves, what they punish in others; so that no man can directly conclude, 
a Vt argumen●o non sit propter quod alios accusant has ipsas odisse. Dio. Cass. lib. 36. hist.  that all men hate what they do accuse. Therefore Saint 
b Epist. ad Asellam virg. in prolog super los.  Hierom, of whom saith S. Austin (no man knew that whereof S. Hierom was ignorant) oftentimes complaineth of the detractions, slanders, and untrue accusations of evil men. These, for the most part, are unstaid, violently carried with the current of the present time, sometimes bitterly either upon discontentments, or to please others, inveighing against those, whom themselves before out of flattery, not judgement, have highly praised. Thus 
c Nicephor. Calixtus lib. 10. hist. cap. 36.  Libanius the sophister, who was eloquent against the Christians, to please julian, was noted with this mark of levity, for writing Panegyrics, or orations of praise, to commend Constantius, while he lived, against whom afterward he wrote most bitter invectives when he was dead. Thus some small discontentment served to turn the heart, and open the mouth of Porphyry against the Christians: what cause of grief these zealous professors have I know not, but in my opinion, the whole tenor of that uncharitable and unchristian letter, argueth some inward discontent, either envious that other men should be excellent, or that themselves being excellent, are not more regarded. Wherein though they dislike, the dim eye of government, that looketh not clearly into men's virtues, and the niggardly hand, that doth not bountifully reward such, as deserve well; yet they might out of patience, and charity, worthily have forborn, to have inueied against his honour, which consisted in no other wealth, but in his religious contentment, and in that true commendation, which was the due merit of his own virtues. For 
b In obit. Humber●i. Ber,  the world had not much to take from him, because he had not taken much from the world; for he never affected, flatteringly to please her, nor she never cared fawningly to please him. For as 
c Nihil ex ea quod meum diceretur praeter cognomen retuli. Val. Max.  all that Scipio brought▪ from Africa, after his danger, and travel, to be called his, was only a Surname; so the greatest recompense, that his labours had, was the just commendation, that he was a very reverend, learned and grave man. For his judgement taught him out of a Christian patience, the resolution of Cato, if 
d Si quid est quo utar, uter; si 〈◊〉, ego sum.  I have any thing to use, I use it; if not, I know who I am. And seeking to profit in knowledge, and that this knowledge might profit the Church; he showed that he was borne for the good of many, and few to be borne for the good of him. For as S. Hierom speaketh of Nepotian, 
e Nepotianus noster aurum calcans schedulas consectatus.  despising gold, he followed learning, the greatest riches. But peradventure his learning had puffed him up; and his pride had made his writings, impatient, and full of bitterness; and this moved you, to undertake, this uncharitable and unchristian letter; for you say if we believe them (meaning the Bishops) we must think, that Master Hooker is very arrogant, 
Pag. 19 lin. 16  and presumptuous, to make himself the only Rabbi. That you had no cause, to provoke him, in these terms, all men know that do read his writings; for dealing in an argument of that kind, with adversaries, of that nature; and in a time grown insolent by sufferance; he hath written with that temperate moderation, rather like a grave father to reform the unstaid errors, of hot, young, violent spirits, then severely correcting them with the untemperate bitterness of their own style; and sighing at the scurrilous and more than satirical immodesty of Martinisme, 
Lege Carol. mag. fol. 421.  he feared with a true sorrow, lest that honourable calling of Priesthood, which was ruinated by slander amongst ourselves, could not long continue firm in the opinion of others. Well, for all this the government of his passions, was in his own power, as 
a Ira eius in manu eius. Ber.  Saint Bernard speaketh of Malachi the Bishop. And he was able to rule them; for he was truly of a mild spirit, and an humble heart, and abounding in all other virtues; yet he specially excelled in the grace of meekness: for the gravity of his looks, as 
b Sereneb at vultum suum assidentium gratia, no ●ieret ●nerosus, sed visum integrum si bene recolitis non admisit. Ber.  Saint Bernard speaketh of Humber's, was cleared by those that did sit, or converse with him; lest he should be burdensome unto them; but a full laughter, few ever discerned in him. Some such our Church hath had in all ages; a few now alive, which are her ornament, if she can use them well; but more that are dead, whom she ought to praise. For 
Eccl. 44.7 8. v●●s. 11 12.13.14.15.  all those were honourable men, in their generations, and were well reported of, in their times; there are of them, that have left a name behind them, so that their praise shall be spoken of, for whose posterity, a good inheritance is reserved, and their seed is contained in the covenant; their bodise are buried in peace, but their name liveth for evermore; the people speak of their wisdom, and the congregation talk of their praise. In this number virtue hath placed him, whom you accuse; and are not afraid, being now awaked out of a dream, to account a deceiver. As though in his labours he had meant by enticing speech, to deceive the Church; or as though by a colourable defence of the Church discipline, he purposed (as you say) to make questionable, 
Pag. 2.  and to bring in contempt the doctrine, and faith itself; beating against the heart of all true Christian doctrine, professed by her Majesty, and the whole state of this realm. Therefore you have made choice of the principal things contained in his books; wishing him to free himself from all suspicion of falsehood and treachery; accounting yourselves to rest contented, if he will show himself, either all one in judgement, with the Church of England, or else freely and ingenuously acknowledge; his unwilling oversight; or at the least show plainly by good demonstration, that all our reverend Fathers have hitherto been deceived▪ To this you crave a charitable, direct, plain, sincere, and speedy answer; this is the sum of the preface to your Christian letter. It is too true that all ages have had deceivers; and that the most dangerous deceivers, have strongly prevailed under pretence of Religion; and therefore whereas all bodies are subject to dissolution, there are undoubtedly more estates overthrown, through diseases within themselves, which familiarly do steal upon them, then through violence from abroad. Because the manner is always, to cast a doubtful, and a more suspicious eye, towards that, over which men know they have least power; & therefore the fear of apparent dangers, causeth their forces to be more united; it is to all sorts a kind of bridle; it maketh virtuous minds watchful; it holdeth contrary dispositions in suspense; and employeth the power of all wits; and the wits of all men, with a greater care. Whereas deceits covered with good pretences, are so willingly entertained, so little feared, & so long suffered, until their cruelty burst forth, when it is too late, to cure them▪ vice hath not a better means to disperse itself, nor to gain intartainment, and favour, then by borrowing the counterfeit name, and habit, of seeming virtue. 
a justin. lib. 15. ex Trogo.  Thus that rebellious Sandracot under pretence of liberty, moved the Indians, against the officers of Alexander the Great; which when they had slain, he that was the author of their liberty, turned that into a more cruel bondage, oppressing the people whom he had freed from strangers, under the cruel tyranny of his own government. But of all deceits, there is none more dangerous, then when the name of God, or religion is pretended, to countenance out heinous crimes. And howsoever even in this kind, this age hath not wanted examples, who being dangerous under holy pretences, the hand of justice hath cut off; yet the imputation of this fault, can in no reason cleave to him, who hath so far hazarded himself, for the just defence of religion, and Church government. If he had broached any new fancies, or proudly opposed the wise established discipline; there had been some reason to have suspected, that by enticing speech he had meant to deceive the Church. But seeing he hath laboured in a weighty cause, with reasons, against those, whom the Magistrates severity could not easily suppress; seeing he hath undertaken it by appointment; and performed it with allowance; and seeing he hath made no other show of supporting popery, but only by resisting Puritans; the slander must needs be too light, and the accusation without colour, to say that he hath beaten against the heart of all true Christian doctrine, professed by her Majesty, & the whole state of this Realm: as though (which you desire the world might believe) the heart of Christian religion, were only amongst such, whom the affectation of singularity hath termed by the name of Puritans: And that the rest who are not of that temper, are dangerous, and close heretics. Thus Appollinarius the younger, 
sixth Sin. lib. 4. bibliothecae.  who wrote so much in defence of the Christian faith, that Saint Basil said of him, that with his volumes he had filled the whole world; and wrote against raving and frantic Porphury, thirty books, more excellent than any other of his works; was afterward accused that he held the error of the Millenaries, that into the trinity he had brought, Great, greater, and greatest of all; that he thought not right of the incarnation of Christ: but seeing Theophilus' Bishop of Alexandria, who was an enemy unto him, & divers other Authors beside, report that he was vehement, to confute the Arrians, Eunomians, Origenists, and many other heretics, in many volumes, 
Epiphanius in 3. pannarii.  it may be thought whatsoever his other errors were, the malice of his adversaries had forged this, to diminish the authority of those books, which he had written against them. So that this practice is no new thing, to diminish the soundness of their religion, whose judgements, and reasons we are unable to withstand. But I doubt not by that which followeth, but it shall easily be made to appear, that he is of the same judgement with the Church of England; that he hath not committed any oversight; nor that he goeth not about to contradict, the reverend fathers of our Church; which things (in all likelihood) are matters by all you much desired; and therefore I hope you will accept (as you desire) this charitable, direct, plain, and sincere answer; which no doubt of it, from himself had been far more learned and more speedy, if he could either have resolved to have done it, or after he had resolved could have lived, to have seen it finished. But first of all, he was loath to intermeddle with so weak adversaries; thinking it unfit (as himself said) that a man that hath a long journey, should turn back to beat every barking cur; and having taken it in hand, his urgent and greater affairs, together with the want of strength, weakened with much labour, would not give him time to see it finished. Yet 
a Erat animus victor annor●m, & cedere nesciens infirmitati: Ber. in vita Humberti.  his mind was stronger than his years, and knew not well how to yield to infirmity. Wherein if he had, somewhat favoured himself, he might peradventure, have lived to have answered you; to the benefit of the Church, and the comfort of a great number. But 
b Mors fecit quantum potuit, occidit carnem, & ecce recondita est in cord terr●; separavit à nobis dulcem amicum, prudent● Consiliarium, Auxiliarium fortem. Ber.  death hath done what he could; it hath killed his body, and it is laid up in the heart of the earth; it hath taken from us, and from the Church of God, a sweet friend, a wise counsellor, and a strong Champion: so that I may say, as it was sometimes said of Demosthenes: Demosthenes is meet for Athens, Demades overgreat. Others fit enough to live in the midst of error, vanity, unthankfulness, and deceit, but he too good. For he was as the morning star, in the midst of a cloud, and as the Moon when it is full; and as the Sun shining upon the Temple of the most High, and as the rainbow that is bright in the fair clouds; when he put on the garment of honour, and was clothed with all beauty, 
Eccles. 50.6.7.11. Wis. 3.1.2.3.  he went up to the holy Altar; and made the garment of holiness honourable. But this aught to content us, that the souls of the righteous, are in the hand of God, and no torment shall touch them: In the sight of the unwise they appeared to die, and their end was thought grievous, and their departing from us destruction, but they are in peace.   

ARTICLE I. Of the Deity of the Son of God.  
ALL points in Divinity, are not of the like easiness of apprehension. For in some, the dim light of nature not wholly darkened, can give a reason of that we do; as well as faith out of precept, doth warrant what we do believe. And therefore the Gentiles both before, and after the Law, were to themselves a kind of Law, even by the light of nature, not to do all those things that they did desire, but they had a thing in their hearts, equivalent to the law in respect of forbidding, because they could accuse and excuse themselves, having the witness of their conscience present with them. Thus the effect of all the commandments, was in the jews before the law, and in the Gentiles who had not the law, given unto them. Thus the first commuandement was in Terah, 
Gen. 13.  Abraham's father, which was the reason of his departure from Vr of the Chaldees, to go into the land of Canaan. And afterwards in jacob when he departed out of Laban's house; 
Gen. 35.2.  above four hundred years before the Law was given: so the second commandment in Rachel; 
Gen. 31.34. Gen. 24.3.  the third in Abraham to his servant: the fourth had a precept in the creation: the fifth for honouring his parents, even in Esau: the sixth in Cain, 
Gen 27 41. Gen. 4.9  who knew the greatness of that evil, which he had committed, that slew his brother: fear making him, out of a guilty conscience, to deny that, which love before had not power enough to teach him to forbear. The seventh, in the hatred of the sin of Sichem; 
Gen. 34 31.  which jacob though he allowed not to be rightly punished, yet he did not approve as to be well done. 
Gen 49.6.  The eight, even in Egypt, which made joseph to say, What act is that you have done? when the cup of Pharaoh was found in the sack of Benjamin. 
Gen. 44.15. ver. 12 Gen. 38.23.  The ninth, when judah feared the witness of Thamar. The last in Abimelech for taking the wife of Abraham, 
Gen, 20.3.  where the vision did not so much tell him it was a sin (which he knew by nature) as that she was another man's wife. Now in these things which were observed before the moral Law, some were of more apparent dislike, even in the opinion of the heathen, who had no other direction but the light of nature; as the third, fifth, sixth, seventh, eight, and ninth commandments. 
Diodorus Sicul.  For the Egyptians had a law; Swear not lest thou die. And this was punished in the twelve tables of the Romans. 
Fustibus caeditur.  For the fifth, Homer saith of one that had a misfortune, it was because he honoured not his parents. 
Homicida quod fecit expectat.  For the sixth, nature hath made the Murderer to expect what he hath committed. 

Fuge nomen maechi si mortem fugies.  
Stephanus ex Nicosirato.  
Tarpeio Saxo deijciatur. Leg. 12. Tabul.   For the seventh, Fly the name of an adulterer, if thou wilt escape death. For the eight, Demosthenes against Timocrates repeateth it as Solon's law, plainly in the very words. And for false witness, the Romans did punish it by their twelve tables. But the incarnation of Christ, the Sacraments, the Trinity, the Decree of God, are matters of a deeper speculation; wherein humility must follow the direction of faith, and not seek vainly with curiosity to know that, which our silly weakness, is far unable to comprehend. For 
* Quae deus occulta esse voluit, non sunt scrutanda; quae autem manifesta fecis, non sunt negligenda; no & in illis illicit curiosi, & in his damnabiliter inveniantur ingrati. Prosper de vocat. Gentium.  as those things that are manifest are not to be neglected, so those things that are hid, are not to be searched; lest in the one we be unlawfully curious, and in the other be found dangerously unthankful. Now specially for the matter of the Trinity, wherein you take exception in your two first Articles; doubtless 
a Nec periculosius alicubi erratur, nec laboriosius aliquid quaeritur, nec fructuosius aliquid invenitur Aug. lib. 4 de Trinitat.  there are few errors more dangerous, or that have stirred up greater tragedies in the church of God. All men see in nature, that there is a God; but the distinction of persons, Trinity in Unity, that faith in humility must teach us to believe. For who can comprehend by reason, that in that holy, and sacred Trinity, one is what three are, and that two is but one thing; and in themselves and every particular infinite; and all in every one, and every one in all, and all in all, and one in all. Fire hath three things, motion, light and heat; Arrius divide this if thou canst, and then divide the Trinity. Out of this difficulty, together with the rash presumption of ignorant men, have proceeded those dangerous errors, that so long, and so hotly have troubled the church; thus the manichees have denied the unity of Essence; the Valentinians (or Gnostici) from Carpocrates, 
Aug. tom. 6. ser. 7  held that Christ was man only, from both sexes borne, but that he had such a soul, which knew all things that were above, and snewed them. Those that have in their erroneous doctrine oppugned the Trinity, are of two sorts; they have either denied the distinction of persons, or else the sameness of Essence; thus the Arrians (for we will not stand to encounter or confute all other heresies) held that Christ was a person before his incarnation, but that he was true, and eternal God, equal, and of the same essence, with his Father, that they denied; for they hold that the Son is not eternally begotten, of the substance of his Father, and so that there is an inequality, and indeed a distinction, and priority of essence. Into this dangerous, and ignorant blind heresy, confuted long since with powerful and strong reasons, it seems you are of opinion that Master Hooker is fallen, both against the truth, and against the true assertions, of the Reverend Fathers of our church. The ground of this so great and so uncharitable accusation, is because he saith, that the Father alone, is originally that Deity, 
Lib. 5. Pag. 113.  which Christ originally is not. Where you seem to infer, against the distinction of the Trinity, that the Godhead of the Father, and the Son cannot be all one, if the Son be not originally that Deity. It seems then in your opinions, that this speech uttered very learnedly, and with great wisdom, and truth; The Father alone is originally that Deity which Christ originally is not, is both unusual, new, and dangerous. First, because it weakeneth the eternity of the Son, in the opinion of the simple, or maketh the Son inferior to the Father in respect of the Godhead, or else teacheth the ignorant that there may be many Gods. I know your own Christian judgements, could easily have freed him from all suspicion of error in this point; if your charity had been equal to your understanding: for he himself hath confessed in the very same place, from whence you have taken this, whereof you accuse him; that by the gift of eternal generation, Christ hath received of the father, one and in number the self same substance; which the father hath of himself unreceived from any other. Who seeth not, saith S. Augustine, that these words Father, 
Epist. 66 ad Maxim.  and Son, show not the diversities of natures, but the relation of persons; and therefore the Son is not of another nature and of a divers substance, because the father is God, not from another God, but the Son is God from God his father: here is not declared the substance but the original; 
Hic non indicatur substantia, sed origo. i. non quid sit, sed unde sit, vel non sit: epist. 66. ad Maxim. Aug.  that is, not what he is, but from whence he is, or is not; for in God the Father, and in God the Son, if we inquire the nature of them both, both are God, and but one God, neither greater or less in essence of Godhead, one than the other. But if we speak of the original, saith Saint Austin (which you see Master Hooker did) the Father is God originally, from whom the Son is God; but there is not from whom the Father hath originally his deity; so that to mislike this kind of speech, is contrary to all truth, to affirm, that the Son is not eternally begotten of the father, & that the Father is not eternally a deity begetting. But here you must take heed of the error of Arrius, who against the truth reasoned thus; If the Son be coeternal with his Father, tell us, we beseech you, whether he were begotten when he was, or when he was not; if when he was, then there was before two unbegotten, and afterwards one begot the other; if when he was not, than he must needs be later, and after his Father. But saith Saint Augustine, as we have known only the Father, always and without beginning to be unbegotten; so we confess, the Son always, and without beginning to be begotten of his Father: therefore because the Father, is originally that Deity, from whence the Son is the Son; though he be the same Deity, yet the Father alone, is originally that Deity, which the Son originally is not: The want of Identity being not in the Deity (whereof we must needs with the Church of God acknowledge an Unity) but in that it is not originally the same. For every thing that is a beginning, is a father unto that which cometh of it, and every offspring is a son unto that out of which it groweth. Christ then being God, by being of God, light by issuing out of light, though he be the same deity (for in the Trinity there is but one deity) yet the Father is originally that deity alone, which Christ originally is not. Here if you note but the difference betwixt that Deity, and originally that Deity, you must needs confess that M. Hooker speaketh, with the consent of reformed antiquity, and hath said nothing to diminish the eternity of the Son, or to make him inferior, in respect of his Father; or to teach the ignorant, that there be many Gods.   

ARTICLE II. The coeternity of the Son, and the proceeding of the holy Ghost.  
IN this Article, the thing which you mislike is not any matter of his judgement, but that he seemeth to confess, either out of less learning than you have, or more humility than you show, that the coeternity of the Son of God, with his Father, and the proceeding of the Spirit from the Father and the Son, are in Scripture no where to be found by express literal mention: And yet you cannot be ignorant, but that undoubtedly he believed both. Therefore in my opinion it is strange, why out of the second, & fifth Article, held by our church; you allege that the Son is the word of the Father from everlasting, begotten of the Father; and the holy Ghost proceeding from the Father and the Son; as though you dealt with an adversary that denied either. You could not be ignorant (having perused his writings with that diligence to reprehend) but in this great mystery of the Trinity, both concerning the equality of the Son with the Father, and the Deity of the holy Ghost, who proceedeth from both, see plainly, that he held directly, and sound that doctrine, which is most true, and every way agreeable with the judgements, and expositions of the Reverend Fathers of our Church. Neither do I know, whether in this point, any of them, have left behind them a more sound, learned, and virtuous Confession, than he hath done. 
Books 5. pag. 106. sect. 51.  For, saith he; The Lord our God is but one God. In which indivisible unity, notwithstanding we adore the Father, as being altogether of himself; we glorify that Consubstantial Word, which is the Son; we bless and magnify that coessential Spirit, eternally proceeding from both, which is the holy Ghost: what confession can there be in this point, of greater iudegment, learning, and truth? and wherein, there is less difference with that, which our Church holdeth? both having their ground, as you may see, by the places alleged by M. Hooker, in the Margin, from the infallible evidence of God's word. This troubleth you that he saith, that these points are in scripture no where to be found, by express literal mention: which you out of your learned observation, have proved (as you think) to be far otherwise, by those places of Scripture, which his careless reading and weak judgement, was no way able to observe. Where first, to prove the coeternity of the Son, you allege; The Lord hath possessed me in the beginning of his way; I was before his works of old. 
Pro. 8.22. joh. 1.1.  And again, In the beginning was the word, and the word was with God, and the word was God. And again, 
joh. 17.5.  Glorify me thou Father with thine own self, with the glory which I had with thee before the world was. These places I confess by way of collection, may serve, truly to confirm in this Article, that which our Church holdeth (and yet they are not the plainest places that might be alleged for this purpose.) But in all these, where is there to be found express literal mention, of the Coeternity of the Son, with the Father? Nay, for any thing that ever I could read; I do not think you are able to find the word coeternal, or Coequal, in the whole Scripture in this sense. For after the Arrians had long, in this point troubled the Church, the holy Fathers express what they held, by the word Homoousion; which word Saint Augustine affirmeth, 
Tom. 2. epist. 174 A●g.  not to be found in all the Scripture. What then hath Master Hooker said; which Saint Augustine said not long since? neither of them disproving the thing, but both denying the express literal mention of the word; which I persuade myself your selves are never able to find.  
Now for the proceeding of the holy Ghost, you allege, as you say, express words: When the Comforter shall come, whom I will send unto you▪ from the Father, even the Spirit of truth, 
Ioh 15.26.  which proceedeth of the Father: Out of this place (as you think) you have sufficiently proved, the express literal mention of this point; we contend not with you, nor with any, whether the truth of this point may directly be warranted by holy scripture, but whether there be, as you say, express literal mention. First then we call that express literal mention, which is set down in plain terms, & not inferred by way of consequence: that it is so in this point we have some reason to doubt, until out of your great observation, you confirm it by more plain and apparent Scripture. For against this place (which is but one) which you have alleged, we take this twofold exception; as thereby accounting it insufficient, to prove as you would have it, that there is express literal mention of the proceeding, of the Spirit from the Father and the Son. For first, in that place alleged out of Saint john, there is no mention at all of proceeding from the Son. Secondly, as Master Beza (whose authority you will not deny) doth expound the place, 
In comment▪ in johan. 15 26  Christ speaketh not of the essence of the holy Ghost in himself, but of the virtue and power of the holy Ghost in us: neither doth his interpretation (which we will not examine at this time) any way prejudice the foundation of that truth, which our Church doth hold. For the Deity of the holy Ghost proceeding from the Father, and the Son, though not by any express literal mention, yet may easily be proved by infinite places of Scripture, and other infallible demonstrations besides this. In the days of Liberius the Pope, and of Constantius the Emperor, certain fantastical spirits held, that the holy Ghost was not God; but only the ministerial instrument of divine working: This began under Arrius, and increased by Eunomius, a leprous heretic, but a subtle Logician; whom the Church hath strongly confuted, with arguments impossible to be answered. 
Psal. 126. 1. Corinth. 2 jam. 1. Matt. 28.  As first, that the holy Ghost is every where; to give all things: to know and search all things; that we are commanded to baptize in the name of the Father, of the Son, and of the holy Ghost: besides the greatness of the sin against the holy Ghost: 
Matth. 12.  So Ananias that lied, as Peter said, to the holy Ghost, lied not to man, but to God. These and many such places, warranted those ancient Counsels, to conclude the Deity of the holy Ghost, equal to the Father and the Son; and equally proceeding from both. As first the Council of Constantinople, 
About the year 381.  consisting of an hundredth and fifty Bishops, under Theodosius the elder, and Damasus the Pope, which condemned the heresy of the Macedonians. The same faith was confirmed by the Council of Ephesus; the Council of Chalcedon; 
430.451.  the Council of Lateran, under Innocentius the third, and divers others. And Athanasius himself maketh it most plain, that the Father is of none, either made, created, or begotten: the Son is of the Father alone, not made, nor created, but begotten: the holy Ghost is from the Father, and the Son, not made, nor created, nor begotten, but proceeding. In this, nothing being first, or last, greater, or less; but all the three persons, coeternal and coequal. The proceeding of the holy Ghost (as the Schoolmen observe) is threefold; one unspeakable and eternal, whereby the holy Ghost eternally; and without time, proceedeth from the Father and the Son; the other temporal, when he is sent from the Father, and the Son, to sanctify the elect. Of this latter proceeding, saith Beza, is that place understood which you peremptorily allege, for to prove the first. So then we say, for our answer to this cavil, that as yet we see not express literal mention of these points; but that they are truly and sound collected, by the Church, we neither do, can, or dare deny; secondly, that the denial of express literal mention, ought not to make any scruple, in the minds of weak Christians, concerning these articles, the substance whereof are plain scripture; though for the words we find not as yet any express literal mention: nor last of all (as you seem to fear) it can be no underpropping to the traditions of the Church of Rome, which if they can prove with the like necessary collection, out of the holy scripture, we are ready to embrace them with all our hearts. In the mean time we account it a wrong, to have an article of our faith, for want of express literal mention out of scripture, to be compared to traditions, of that kind, for which in scripture there is no warrant at all. To conclude then this article, we say that in the Trinity there is that Identity of essence, 
Aug. in Psal. 68  that it admitteth equality, but not plurality: the Father is one, the Son another, the holy-ghost another, 
Alius non aliud. unum non unus.  but not another thing. For that thing that they all are, is this one thing, that they are one God. So that Saint Austin saith, I and my Father are one; here both the words of the sentence, one, & are; in that he saith one, 
Aug. tom. 9 in evang. joh. tract. 36. Damasc. de Orthodox. fid. lib. 3 cap. 6.  he freeth thee from Arrius; and in that he saith are, he freeth thee from Sabellius. For are, he would not say of one; and one, he would not say of divers: for every person hath his own substance, which no other beside hath, although there be others beside, which are of the same substance. For the persons of the Godhead by reason of the unity of their substance, do as necessarily remain, one within another, as they are of necessity, to be distinguished one from another: because two are the issue of one, and one the offspring of the other two; only of three, one, not growing out of any other. For sith they all are but one God in number, one indivisible essence, or substance, their distinction cannot possibly admit separation; 
Ho●. lib. 5. pag. 121.  the Father therefore is in the Son, and the Son in him; they both in the Spirit, and the Spirit in both them: He that can, saith Austin, 
Aug. tom. 6. cont. Max. epist. lib. 3.10.  conceive, let him comprehend it, but he that cannot, let him believe, and pray, that that which he believeth▪ he may truly understand.   

ARTICLE III. Whether the holy Scriptures contain all things necessary to salvation.  
TWo things, are requisite to man's better life; a faith to believe what he ought, a knowledge to comprehend what he must believe. For, saith our Saviour, 
job. 17.3.  in this is eternal life, to know thee to be the only very God, and whom thou hast sent jesus Christ. Because therefore the want of this knowledge, is the cause of all iniquity amongst men, as chose the very ground of all our happiness, and the seed of whatsoever perfect virtue groweth from us, is a right opinion touching things divine: this kind of knowledge we may justly set down, for the first and chiefest thing, which God imparteth to his people; and our duty, of receiving this at his merciful hands, for the first of those religious offices, wherewith we publicly honour him on earth. Now our Church holdeth, and we most willingly confess, that the scripture is the true ground, of all that holily we believe. But yet for all that, not the only means, concerning God, of all that profitably we know. For that new impression, made into our nature, even by the hand of the Almighty, after the first sin; and the wise beholding of his excellent workmanship, in the making of all his creatures, are two volumes wherein we may read (though not directly) the mercy of that power, that hath saved us; yet the greatness, and the might of that hand that hath first made us: which though it be not all that we must believe, yet it is not the least part of that, which we ought to know. For this, as it maketh us without excuse, so it serveth even to lead us, to a better knowledge: 
Rom. 1.  and (until it be perfect) to utter out of the light of nature, those voices, which may argue us, though not to be sons (for by this we cannot cry Abba Father) yet to be reasonable creatures, of that power which we do adore; this made 
* O terrae ●ehiculum, & in terrasedem habens. Quisquis tande es maccesse nostri●●●imis jupiter; sive naturae ordo sic ferat, sive mens mortalium te veneror: omnia enim secret, & sine strepituqui facis incedcrevia, & justo libramine mortalia & humana. Eurip. in Troas.  Euripides in Troas, and many of the heathen, to utter those prayers, which had they been offered up in Christ, had not been unbeseeming a good Christian: so that though the Scriptures contain all things, which are necessary to salvation; and that our chiefest direction, is from them; yet we are not afraid to confess, that there is beside a light of nature, not altogether unprofitable; the insufficiency whereof, is by the light of Scripture, fully and perfectly supplied: and that both these together, as Master 
a Book 1. pag. 88  Hooker affirmeth, which you mislike, do serve in such full sort, that they both jointly & not severally, either of them, be so complete, that unto everlasting felicity, we need not the knowledge of any thing more than of these two; I cannot but marvel, that men endued with reason should find any thing, in this assertion, which in the hardest construction, might be wrested as detracting from the sufficiency of the holy scripture: And only for this cause, by reason that we read darkly, by the light of nature those first elements, out of a natural knowledge, which by the access of a better teacher, serve afterward for the full perfecting of that knowledge, which is requisite to man's salvation. For as the schoolmen say, man standeth in need of a threefold law, to a moral uprightness, setting aside that righteousness requisite for his heavenly country. First an eternal law (which 
b ●●b. 1. de Libero. arbit. cap. 6. Summam ratio●em.  Saint Austin calleth the chiefest reason) secondly natural; last of all human; unto which if we add that man, over and beside these, is in an ordination to a supernatural end; than it is manifest, 
Caìetan, ad ●uit mam Aquinatis in quest. 9.2  that to make him a heavenly Citizen there is requisite a fourth law; which man, must learn to obei●, out of the holy scripture. But as in the greatest and fairest buildings even those stones, that lie lowest, are of an use, not be contemned; though peradventure, not comparable to those last, exquisite perfections, by which the work is finished; so even the light of nature, for the acting of moral virtues, hath his use, though not absolutely complete, to make us Christians: And therefore in the nature of man's will, the very Philosophers did seldom err; but in the strength of it often. So that some ascribed more than was fit; others less than they ought; imputing all to a stoical and fatal necessity. Now that we may truly understand, (the ignorance or mistaking whereof, hath been the ground of your exception in this third article) what good things man of himself may do or know without the grace of God; we are taught, first that all actions are of three sorts; natural, which are common to man with the brute beasts; as to eat, sleep, and such like, which appertain to his natural life. Secondly, civil, which we call political, or moral, human actions; as to buy, sell, to learn any art, and to conclude any other action, which concerneth the politic, or private society of man. Thirdly, those which belong to the kingdom of God, to a perfect, happy, and true Christian life; as to repent us of our sins, to believe in God, to call upon him, to obey his voice, to live after his precepts, and such like: now the question is, what grace and power is requisite to man, to perform any, or all these. Where we must observe, that some men (how properly I know not) make the grace of God to be threefold. First that general motion and action divine, of which Saint Paul saith, in him we live, 
Acts. 17.  we move, and have our being. This the Schoolmen call a 
c Super fluxus generalis.  general overflowing; and of the late writers, especially of Luther, it is called the action of the omnipotency; and this grace is common to all, that are within that compass to be called creatures. Secondly there is a grace of God, which is a special favour of God, by the which he bestoweth, and divideth his gifts, and moral virtues, both to the faithful and unfaithful, as pleaseth him. 
1. Cor. 12.  To the faithful, that having the help afterward of a better light, they may serve to be means of their salvation; to the unfaithful, for special uses, and manifold, in the society of man, and to make themselves, in the end without excuse. Such were those gifts in the Romans, and others of the heathen, of justice, fortitude, temperance, prudence, which they thought, were from nature; but we acknowledge to be from the special favour of God; for as being, so truth is but one, and by 
d Veritas á quocunque dicatur a Spiritu Sancto est. Ambros.  whom soever it is done, or spoken, it proceedeth from the Holy-ghost; and therefore I both marvel at those, who make an opposition betwixt this light of nature and the scripture; 
e Si unicum veritatis fontem de● Spiritum esse reputamus, veritatem ipsam neque respuemus neque contemnam●● ubicunque apparebit.  being both from one fountain, though running in divers streams; and that some men peevishly refuse the excellentest truths, of heathen learning, seeing even in them, these have proceeded from the Holy-ghost. Thirdly, there is a grace of regeneration, or the grace of Christ, without which, there can be nothing performed of man truly good; 
Calvin Inst. lib. 2. cap. 2. sect. 14.  for saith 
f Io. 15.5.  our Saviour, Without me, you can do nothing; and Saint 
g 1. Cor. 15.10.  Paul, Not I but the grace of God which is with me; so that this must be the perfection of the other two, which is powerful to man's salvation, not rasing out, that which before was, but finishing that which before was imperfect. The two first, enduing man with a passive power, (as the schoolmen call it) which though actually it can do nothing, yet it is fit to perform that, which it hath no repugnancy in his own nature to resist; as wood can be made fire, which water cannot. The last only affording that actual power, which maketh him capable of the supernatural work; so that it is true in divinity, that 
a Posse habere fidem, est naturae; habere, gratiae. Aust. et Prosp. cont. Cassianum.  the possibility to have faith, is from nature; but to have it, it is of grace (as Saint Austin and Prosper hold) neither of them understanding an actual having of faith without the grace of regeneration: This made the Fathers, in their sermons to the people, to stir them up to prayer and good works; to tell them often, that we can love God, and do good works; whereunto, they only meant that we had a passive power, which stocks and brute beasts have not. Now for the active power, we hold, that man hath not this in natural things, without the general help of God; and in moral actions, or the learning of arts, not with that general help only, (which hath been some men's error) but from a more special and peculiar grace; the weakness of those common notions of good and evil, just and unjust, left in our nature by a new impression, after sin, is for the most part such, that they can hardly discern any thing, no not in arts, unless they be enlightened from above. And therefore, that Numa amongst the Romans; Solon amongst the Athenians; Lycurgus amongst the Lacedæmonians; and that many other amongst the Gentiles, were wise, and in that kind virtuous; was not so much from nature, as from a special grace: 
Officio et actione bona sunt sed non fine. Aust.  whose moral works, saith Saint Austin, were good, in their office, and action; but not in their end. This argument he very learnedly handleth, against julian the Pelagian, 
Tom. 7. lib. 4. cap. 3.  where he concludeth two things; that there can be no true virtues, or truly chaste works in infidels; and that those works whatsoever they are, are not from nature, but from a special grace: the having whereof, though it serve not of itself to salvation, yet we are not afraid to affirm, that the want of these do ordinarily exclude from salvation: justice, fortitude, temperance, & prudence, being the effects of the same grace, but less powerfully working; faith, hope, and charity, only taught by a supernatural truth. So that though the light of nature, teach a truth necessary to salvation, without the scripture, yet it teacheth no knowledge, which is not contained in holy scripture; the difference only being in this, that the light of nature, doth not teach all that the scripture doth, but that the scripture teacheth all, (& more perfectly) which is taught by the light of nature: herein only neither excluded as unnecessary, the one being subordinate to the other, and both means of the same thing. To conclude then this point▪ we hold (being warranted by holy truth) that the scriptures are the perfect measure and rule of faith, 
Deu●. 4 2. Gal. 1.8. john. 20. ult. 2. Tim. 3.16. Rome 10.17 Rome 15.4. Ephe. 2.20  and that without Christ, we cannot be complete; and yet for all this, that nature, so enlightened, teacheth those moral virtues, without which, is no ordinary salvation; but we say not, that matters and cases of salvation be determined, by any other law, then warranted by holy scripture; or that we are, or can be justified, by any other then in Christ, 
Rom. 3.27  by faith without the works of the law: for there is no other name, which is given under heaven, amongst men, by which we must be saved. The natural man perceiveth not the things of the spirit of God, 
1. Cor. 2.14  for they are foolishness unto him: for except a man be borne again, he cannot see the kingdom of heaven. 
Io. 3, 3    

ARTICLE FOUR Holy scriptures above the Church.  
THough the unthankfulness of man be without excuse, even from the brightness that riseth from looking upon all the creatures; which with their beams shineth into the darkest corners of man's heart, yet in his mercy, he hath not left him altogether destitute of a better guide. The first serving, to teach him that there is a God; the latter, what that God is, and how he will be worshipped by man. This light we call the scripture; which God hath not vouchsafed to all, but to those only, whom he gathereth more nearly and familiarly to himself, and vouchsafeth that honour, to be called his Church, that, as men through infirmity seeing weakly, provide unto themselves, the help of a better sight; so, what man cannot read, by the dimness of his seeing out of the creatures, he may more apparently read them, in the holy scriptures. For as there is no salvation without religion; no religion without faith; so there is no faith without a promise, nor promise without a word: for God desirous to make an union betwixt us and himself, hath so linked his word and his Church, that neither can stand, where both are not. The Church for her part, in her choice allowance testifying, as well that it is the scripture; as the scripture, from an absolute authority, doth assure us that it is the Church. For as those, who are converted, have no reason to believe, that to be the Church, where there is no scripture; so those who are not converted, have no great reason, to admit that for scripture, for which they have not the Churches warrant. So that in my opinion, the contention is unnatural and unfit, to make a variance by comparison, betwixt those two, who are in reason and nature, to support each other. It was a memorable atonement, that Abraham made with Lot, 
Genesis. 13. ●  let there be no strife I pray thee between thee and me, neither between thy herdsmen, and my herdsmen, for we be brethren; so undoubtedly, may the Church and the scripture say; it is then to be feared that those, who treacherously make this contentious comparison betwixt both, are in very deed, true friends to neither. For though we dislike of them, by whom too much heretofore, hath been attributed to the Church; yet we are loath to grow to an error on the contrary hand, and to derogate too much from the Church of God: by which removal of one extremity with another, the world seeking to procure a remedy, hath purchased a mere exchange of the evil, which before was felt. We and our adversaries confess, that the scriptures in themselves have great authority▪ inward witness from that spirit, which is the author of all truth: and outward arguments, strong motives of belief, which cleaveth firmly to the word itself. For what doctrine was ever delivered with greater majesty? What style ever had such simplicity? purity? divinity? What history or memorial of learning is of like antiquity? what oracles foretold have been effected, 
1. King. 13.2 Esay. 44.28.45 1.  with such certainty? What miracles more powerful to confirm the truth? What enemies ever prevailed less or laboured more violently to root it out? To conclude, what witnesses have died with more innocency, or less fear, than those that have sealed the holiness of this truth? This the scripture is in itself; but men who are of less learning, than these reformers are, do not unworthily make question, how that which ought thus highly to be esteemed for itself, cometh to be accounted of thus honourably by us; for the weakness of man's judgement, doth not ever value things, by that worth which they do deserve. For undoubtedly out of that error, hath proceeded your suspicion of him, whose inward worthiness, must now be content to receive testimony, from a witness by many thousand degrees, inferior to himself. To them of Samaria the woman gave testimony of our saviour Christ; 
john. 4.  not that she was better, but better known; for witnesses of less credit, than those of whom they bear witness, but of some more knowledge than those to whom they bear witness, have ever been reputed to give a kind of warrant and authority unto that they prove. Seeing then the Church, which consisteth of many, doth outwardly testify, what every man inwardly should be; to serve unnecessarily from the judgement of the whole Church, experience as yet hath never found it safe. For that which by her ecclesiastical authority, she shall probably think & define to be true, or good, must in congruity of reason, overrule all other inferior judgements whatsoever. And to them (that out of a singularity of their own) ask us why we thus hang ou● judgements on the Church's sleeve, we answer with Solomon, 
Ecclesi. 4 9  Two are better than one; for even in matters of less moment, it was never thought safe, to neglect the judgement of many, and rashly to follow the fancy, and opinion of some few. If the Fathers of our Church, had had no greater reason to avouch their forsaking of the Antichristian Synagogue, (as you call it) than this point; we might justly have wished to have been reconciled to the fellowship, & society of their church. For this point, as it seemeth rightly understood, affordeth little difference betwixt them and us; and therefore there was no mention of it in the last council their Church had. And Bellarmine himself, doth apparently complain, 
of Trent.  that we wrong them in this point; for doubtless it is a tolerable opinion of the Church of Rome, if they go no further (as some of them do not) to affirm that the scriptures, are holy and divine in themselves, but so esteemed by us for the authority of the Church; for there is no man doubteth but that it belongeth to the Church (if we understand as we ought those truly who are the Church) to approve the scriptures, to acknowledge; to receive; to publish; & to commend unto her Children. And this witness ought to be received of all, as true, yet we do not believe the scriptures for this only; for there is the testimony of the Holy-ghost, without which the commendation of the Church were of little value. That the scriptures are true to us, we have it from the Church; 
D. Whitaker.  but that we believe them as true, we have it from the Holy-ghost. We confess, it is an excellent office of the Church, to bear witness to the scriptures; but we say not, that otherwise we would not believe them. We grant that the scriptures rightly used, are the judge of controversies; that they are the trial of the Church; that they are in themselves a sufficient witness for what they are: but yet for all this, we are not afraid, with Master Hooker to confess, 
Book. 2. pag. 102.  that it is not the word of God, which doth, or possibly can, assure us, that we do well to think it is the word of God. For by experience we all know, that the first outward motion, leading men so to esteem of the scripture, 
Book. 2. pag. 146 Hooker.  is the authority of God's Church, which teacheth us to receive Marks Gospel, who was not an Apostle, and refuse the Gospel of Thomas who was an Apostle, & to retain S. Luke's gospel, who saw not Christ, and to reject the Gospel of Nicodemus that saw him. For though in themselves, they have an apparent & great difference (as there must needs be betwixt Scripture and no Scripture) yet to those that are unable to discern so much, the matter stands overruled only, by the authority of the Church. For though, as Master Hooker saith, the Scriptures teach us, 
Li●. 38. 〈◊〉 supra.  that saving truth, which God hath discovered to the world, by revelation; yet it presumeth us taught otherwise, that itself is divine and sacred: And therefore the reading of the Scripture in our Churches, is one of the plainest evidences we have of the Church's assent and acknowledgement that it is the Scripture: And yet without any contradiction at all, who so assenteth to the words of eternal life, doth it in regard of his authority whose words they are. Those with whom the Church is to deal, are often heretics; and these will much sooner believe the Church, than the Scriptures. Therefore saith Saint Austin (in that known place) I had not believed the Scriptures, 
Contra epist. fundamenti. cap. 5.  if I had not been compelled by the authority of the Church. And howsoever the Church may seem, now little to need her authority, because the greatest harvest of heresies is passed; yet we must not contemn her for all that, because even the weeds of heresy, being grown unto a ripeness, do even in their very cutting down scatter oftentimes, those seeds, which for a whilely unseen, and buried in the earth, but afterwards freshly spring up again, no less pernicious than at the first. Therefore the Church hath, and must have, to the end of the world, four singular offices towards the Scripture. First, to be a witness and keeper of them, 
Testi●.  as it were a faithful Register: whose fidelity, in that behalf, unless we be bastard children, we have no reason at all ●o suspect; witnesses of less truth and authority, having oftentimes the credit to be believed. 
Vindex  Secondly, to discern and judge between false and adulterate, and that which is true, and perfect; in this respect, it hath a property, which other assemblies want; to hear, and discern the voice of her husband; neither can she be thought a chaste spouse, who hath not the ability to do that. But as the Goldsmith either in his balance, or with his touchstone, discerneth pure gold from other metals of less value, yet doth not make it; so dealeth the Church, who hath not authority to make scripture, that which is not; but maketh a true difference from that which did only seem. Neither in this respect, is the Church above the Scriptures, but acknowledgeth in humility, that she is left in trust, to tell her children which is her husband's voice; and to point our to the world (as john Baptist did Christ) a truth of a far more excellent perfection than herself is: As if I doubted of a strange coin, wherein I rest satisfied in the resolution of a skilful man; but yet valuing the coin for the matter and the stamp of the coin itself. 
Praeco.  The third office of the Church is to publish, and divulge, to proclaim as a crier, the true edict of our Lord himself; not daring (as Chrysostom saith) to add any thing of her own; 
Homil. 1. ad Titum.  which she no sooner doth, but the true subjects yield obedience, not for the voice of him that proclaimeth, but for the authority of him whose ordinances are proclaimed. The last is to be an Interpreter; 
Interpres.  and in that following the safest rule (to make an undivided unity of the truth uncapable of contradiction) to be a most faithful expositor of his own meaning. Thus whilst the Church for that trust reposed in her, dealeth faithfully in these points, we are not afraid to acknowledge, that we so esteem of the Scriptures, as rightly we are led by the authority of God's Church. Those that are of that judgement, that they dare give credit without witness, though we follow not their example in overmuch credulity, yet we blame not their judgements in that kind. Touching therefore the authority of the Church, & the scriptures, though we grant (as you say) that the Church is truly distinguished by the scriptures; 
Epist. pag. 9  that the scriptures (which is a strange phrase) warrant the trial of God's word; & that it was ever believed for the words sake; yet without fear of underpropping any popish principle (as you term it) we say, that we are taught to receive it, from the authority of the Church; we see her judgement; we hear her voice; and in humility subscribe unto all this; ever acknowledging the Scriptures to direct the Church, and yet the Church to afford (as she is bound) her true testimony to the Scripture. For the verse of Menander, 
Act. 17.28. Tit. 1. ●0.  Aratus, or Epimenides, was, and had been ever but the saying of Poets; had not the Church assured us, that it was uttered since, by an instrument of the holy Ghost.   

ARTICLE V. Of free-will.  
IN searching out the nature of human reason, whilst we reach into the depth of that excellency, which man had by creation; we must needs confess, that by sin he hath lost much, who now is unable, to comprehend all that he should; but we dare not affirm that he hath lost all, who even in this blindness, is able to see something, and in this weakness strong enough, without the light of supernatural justifying grace, to tread out those paths of moral virtues, which have not only great use in human society, but are also not altogether of a nature oppositely different from man's salvation. And therefore the natural way to find out laws by reason, guideth, as it were by a direct path, the will unto that which is good, which naturally having a freedom in herself, is apt to take, or refuse, any particular object whatsoever being presented unto it. Which though we affirm, 
Hook. Book 1. pag. ●0 61.  yet we neither say that Reason can guide the will unto all that is good (for though every good that concerneth us hath evidence enough for itself, yet reason is not diligent to search it out;) nor we say not, that the will doth take or refuse any particular object; but is apt rather, noting the nature whereby it hath that power, then showing the ability whereby it hath that strength. For though sin hath given (as the Schoolmen observe) four wounds unto our nature; Ignorance, Malice, Concupiscence, and infirmity; the first in the understanding, the second in the will, the third in our desiring appetite, the last in the Irascible; yet the will is free from necessity and coaction, though not from misery and infirmity. For (as Saint Bernard saith) there is a threefold freedom, from necessity, from sin, 
De graetia et libero arbitrio & P. Lomb. lib. 2. Sent. dist. 25. 1. Cor. 7.36. Libera sed liberata. Rom. 6. Rom. ●.  from misery: the first of nature, the second of grace, the third of glory. In the first, from the bondage of coaction, the will is free in it own nature, and hath power over itself. In the second, the will is not free, but freed, from the bondage of sin. And in the third, it is freed from the servitude of corruption. Now that freedom, by which the will of man is named free, is the first only: and therefore we dare say, that the wicked, who have not the two last, (being captives to sin in this life, and to misery in the life to come) yet for all this, want not the freedom of will. Now this freedom of nature as Aristotle noteth, is two fold; that which is opposite to a simple coaction, 
Aristot. 3. Ethic. cap. 4.5.  and that to which not only a coaction, but a necessity is opposite. The first is of those things, which cannot by any means but be willed of us, & yet freely and voluntarily are willed; as to be happy, which none can choose but will, 

Clem. Alexan. in Strom. Aug. lib. 2. confess. cap. 6.  
Both. de. con. lib. 4. Damasc. de. fide lib. 2. cap. 22 Arist. 1▪ Eth. cap. 1. Senec. lib. 4. de. been. cap. 7. In hypothesi bonum, in thesi malum.   though most do fail in the means: the second, when we can either will, or not will; as to walk, speak, sit, or such like. Now because nothing is the proper, or the chief object of the will, but that which either is, or seems to be good, as all learned men affirm; therefore in our wills, there is this usual error, that our understandings are deceived by the inferior appetite of the flesh, which maketh that seem good, in the particular proposition, which it pronounceth to be evil in the general. And therefore being by nature to will good, willeth that which is directly opposite, because reason growing idle, in the sloth of an inferior appetite, wanteth diligence to search it out. Few men but think drunkenness in general to be evil, which notwithstanding themselves do embrace, because in particular they think it good: This being the difference in all sin, that then it seemeth to be none, when it is (this sin) Thus the conclusion by the rules of Logic, being from the particular (wherein reason corrupted hath failed) the will hath reason enough to follow that; and therefore saith S. Austin, 
Ang●n ●ach. cap. 30.  man using amiss the freedom of this will, hath both lost it and himself; not in respect of the natural liberty from coaction, but in respect of the liberty which is from sin, 
Part. 1. quest. 83. art. 2.  as Aquinas answereth. Saint Ambrose (or whosoever was the Author of that book of the calling of the Gentiles) saith, that in man there is a threefold will; sensitive, animal, spiritual; the two first, he holdeth to be 〈◊〉, the last to be the work of the holy Ghost. For as one 〈◊〉, 
●al Inst. lib. 2. cap. 2. sect. 13. Inspersum est universis s●men ●liquod ordinis ●olitici.  there is in man an understanding of earthly things, and of heavenly: earthly things, as of policy, governing of families, arts, liberal and mechanical, and such like, which pertain not directly to God, to his kingdom, to the righteousness of it, to eternal happiness; heavenly, as the knowledge of the divine will, and framing our lives according to it: Of the first we say, that because man is a sociable creature, & naturally inclineth to all that concern the preservation of that; there are left in him certain universal impressions, wherein in all ages, wise men have conspired for the making of good laws: Which in my opinion is not much less, then that which you reprehend, being affirmed by M. Hooker. But the understanding of heavenly things, we confess by the corruption of original sin wholly to be taken from us. 
Naturalia corrupta supernaturalia ablata.  For natural things are corrupted, & supernatural taken away. For we think not as some of the ancient Fathers did, especially the greeks (who were loath to dissent too much from the Philosophers) that man was corrupted only in his sensual part, and that he hath reason found, and his will also for the most part. For saith Saint Austin, 
De corrept. & gratia ad Valent. cap. 2.  Adam had that he might, if he would; but not to will that he could: And therefore in supernatural things (which are the works of piety pleasing and acceptable to God) (of which is understood all that you allege out of the tenth Article of the Church of England) we say the will of man hath not obtained grace by freedom, 

Humana voluntas non libertate gratiam, sed gratia consequitur libertatem. Aug. ubi supra. Cum vult non potest, quia quando potuit noluit: ideo per malum velle perdidit bonum posse. Aug. Cal. lib. 1. Instit. cap. 2. & lib. 2. cap. 2.  
Grego. Arimi. in in 2. Sent. dist. 26. quest. 1. art. 1 Gaspar. Cassalius lib. 1. de quadripartita justitia cap. 32.  
Prima principia doctrinae moralis.   but freedom by grace; yet for all this, neither doth the will want in his own nature a potential freedom in all things, nor an actual powerful freedom in some things: for the blow that sin gave, made not an equal disability to all actions; seeing all actions are not in equal distance from man's nature. For the thoughts, and the actions of man, we know are of three kinds; natural, moral, supernatural; now there are many truths theorical, and mechanical, contained in natural and human arts, which by man may be comprehended, only by the light of nature: for though some divines are of opinion, that no moral truth can be known of the understanding of man, in the state of nature corrupt, without the special help of God; others contrary (as Albertus, Bonaventure, Scotus, Aqumas and divers others) yet all agree in this, that man can know a moral truth in general, without any special grace; but that good that directly belongeth to eternal life, he cannot. Now what I pray you doth our Church say less when saith, that without the grace of God (which is by Christ) preventing us, that we will, and working together while we will, we are nothing at all able to do the works of piety, which are pleasing & acceptable to God? Or what in your opinion doth M. Hooker say more, when he saith that there is in the will of man, naturally that freedom, whereby it is apt (not able) to take, or refuse any particular object whatsoever, being presented to it? or when he saith there is not that good which concerneth us, but it hath enough for evidence in itself if Reason were diligent to search it out: the fault of man's error in election, arising out of the sloth of reason, not out of the nature of the good. And this sloth, being nothing else, but that heavy burden, wherewith we are laden by our first corruption. And therefore in mine opinion, the accusation is directly false, whereby you would make him to say contrary to his words; that reason by diligence is able to find out any good concerning us. For he that saith that there is virtue enough in the pool to heal, 
Ioh 5.  if a man had power enough to put himself in; doth not affirm that man hath strength enough to do it; but that the pool had virtue, if he were able to do it. 
Ephe. 2.5. 2. Cor. 3 5. Deorum munus est quod ●iu●mus, nostrum quod sancte vinimus. Senec.  But doubtless we are dead in our sins, and trespasses; we are not sufficient of ourselves to think any thing; and yet as Seneca saith, it is the gift of God that we live, for that he hath done without us; but it is an act of our own (not simply, but of ourselves helped) that we live well. For many other things may unwillingly be done by us, but the act of believing, as it must be done in us, so it must be done willingly, and with us. And therefore saith Saint Austin, there are three things necessary that supernatural mysteries may be perceived by us; first, a divine revelation from the Scriptures; 
Rom. 10. Imperium voluntatis. Aug. in tract. 36 in ●ohan.  a persuasion of that truth by miracles, or some other means; and last of all, the rule of the will. For, saith he, a man may enter into the Church unwillingly; he may receive the sacrament unwillingly; but no man can believe but willingly. Now there is no difference betwixt the will, and the free will, (both being the rational power of desiring) but that the one respecteth the end, and then it is called will: the other respecteth the means, and then it is called free-will. So the same power of understanding, 
Prima principia.  as it respecteth the first principles, is called understanding; as it respecteth the conclusion which is gathered by a discourse, from the principles, it is called reason. Now this reason concerning things doubtful, hath naturally in itself, a way to both opposites; but leaneth to that for the most part, whereunto either appetite, ignorance or grace sway it. So that though freely and without constraint, it follow naturally the wisdom of the flesh; yet without a supernatural grace, 
Rom. ● 7.  the wisdom of the flesh is enmity against God: For it is not subject to the law of God, neither indeed can be. This being duly weighed with understanding, and considered of with a charitable humility, such as the cause requireth, every man may see (notwithstanding your accusation) that our Church in this neither differeth from the truth, nor Master Hooker at all from our Church.   

ARTICLE VI Of Faith and Works.  
WHere charity hath not power enough to guide reason, there malice out of ignorance, is able to make conclusions against sense. For the eyes being blinded which naturally are to perform the best offices of seeing; the colours that are discerned otherwise, are little better, than the false errors of a troubled fancy. For where the light is darkness, how great must that darkness be? To attain by a supernatural power, 
Matth. 6 23  to that felicity, which is an act of the greatest mercy, as infinite numbers fail in the thing; so there are not a few, which utterly mistake the means. And whilst all, that are Christians, acknowledge it to be a grace; eager contentions are stirred up, whether it be imputed or inherent in us. And seeing in this act of justification, by the consent of all, man doth receive from God what he hath, the question is, what virtue must be in that hand, to enable weakness to receive such strength: and how that faith must be accompanied, that is able to cloth our souls with the righteousness of another's merit. here we have adversaries, whom peradventure we mistake, as they mistake us; making, (as in other points) a misconstruction, to be the ground of a great difference, and the strongest opposition, to arise from hence; that neither part is willing to understand each other. here if we should but discover the least means of reconcilement, some hasty spirits would not stick to accuse us as more then partial; and that treacherously we sought to betray the cause. In that we purpose, to set down what truth warranteth in this behalf, it is rather to free him from suspicion, whom you do accuse, then that he in that, wherein you accuse him, any way standeth in need of our weak defence. If man rightly value but the merit of the Son of God; and how so humble, and innocent obedience, to so low a state, must needs in justice, make a full satisfaction, for so great a sin; he cannot choose but confess that only for the merit of our Lord, 
A●t. 11. Eccl●s. A●gl. de hominis justificat.  and Saviour jesus Christ, through faith, and not for works and our merits, we are accounted righteous before God. If the soul of man, did serve only to give him being in this life, than things appertaining to this life would content him, as we see they do other creatures; which creatures, enjoying those things by which they live, they do seek no further, but in this contentation, do show a kind of acknowledgement, that there is no higher good, which any way doth belong unto them. With man it is far otherwise; for although all inferior things were in the possession of one, yet he would ever with a desire thirst, for some thing above all those; 
Su●●ma merce● est ut ipso perfruamur. A●g. de doct. Christi. cap. 6.  so that nature, even in this life, doth claim a perfection, higher and more divine, than any thing in itself, which man must receive in the reward: now rewards do always presuppose such duties performed as are rewardable; 
Matth 5.11  our natural means unto blessedness are our works, nor is it possible, that nature should ever find any other way to salvation, but only this. Yet seeing that no man can say, since the foundation of the world, that his works are pure, but that all flesh is guilty of that, for which God hath threatened eternally to punish; there resteth either no way unto salvation, or a way which must needs be supernatural, and above man's reach. Had Adam continued in his first estate, man's absolute righteousness, and integrity in all his actions, had been the way of life to him and to all his posterity; though peradventure not in so large a manner as heavenly felicity, doth import; the possession▪ whereof, even the least moment, were too abundant a retribution. Yet now, we failing, in that which was our duty, it were a thing impossible in nature, to obtain the other. The light of nature, is never able to find out any way of obtaining the reward of bliss, but by performing exactly the works of righteousness. Therefore God hath prepared a supernatural way, 
joh. 6.29  namely that we do believe; not that God doth require nothing unto happiness, at the hands of men, 
Lib. 1. pag. 32  (as Master Hooker saith) saving only a naked faith (for Hope & Charity we may not exclude) but that without faith all other things are as nothing; this being the ground of those other divine virtues. The principal object of faith, is that eternal verity, which hath discovered the treasures, of hidden wisdom in Christ; the highest object of hope, is that everlasting goodness, which in Christ doth quicken the dead; the final object of charity, is that incomprehensible beauty, which shineth in the countenance of Christ, the Son of the living God. The first beginneth here, with a weak apprehension of things not seen, and endeth in the beholding of God in the world to come. The second beginneth here, with a trembling expectation of things far removed, and as yet, but only heard of; and endeth with a real, and actual fruition, of that which no tongue is able to express. The third beginneth here, with a weak inclination of heart, towards him, unto whom; we are not able to approach, and endeth with an endless union; the mystery whereof, is higher, than the reach of the thoughts of men. And howsoever the apprehension, of that righteousness, whereby man is justified, be properly but the work of one, yet we dare not (neither do any learned in our Church) make faith to be naked of other virtues; and therefore it is so much the more strange, that you follow the error, which our adversaries have accused us for, as though it were an opinion holden by our Church. In this article against Master Hooker, you say, that God requireth no more at the hands of men▪ unto happiness; 
Epist. pag, 13.  then a naked belief. And a little after; We claim nothing, by any duty we do, or can do, or any virtue which we find in ourselves, but only by that naked faith, etc. In these assertions (which in my opinion are repugnant to our Church) and in the best construction, make but a harsh sound; what do you else, but discover the error, which they of the Church of Rome, by a mistaking, have thought us to hold? as though it were our doctrine, that we could be justified, by a faith that were merely naked? Luther striving to show how little our works, did in the merit of man's salvation, speaketh somewhat harshly, when he saith; 
a 
Fi●es & sine & ante charitat● justificat.  
Luth. in 2. ad Ga●.  
Luth. tom. ●. prop. 3. Fides nisi sit sin● ullis etiam minimis operibus non justificat▪ imo ●on est fides, In Anti. council. ad a●. 11. sess. 6. Melancton. Brent. Clemnis. Calvin. lib. 3. Inst. cap. 16. Necessitas praesentiae, non e●●icientiae.  
Gratia saluamur sed non a s●ue bonis operibus. C●em. Alexand. ●. Strom.   Faith without & before we have charity, doth justify. And in another place (both which are not unjustly called in question by those of the Church of Rome) he saith; Faith unless it be without even the least good works, doth not justify; nay, it is no faith. But M. Calum speaketh in this, better than either Luther or you; Faith alone justifieth, but not that faith which is alone. For if our Church held a naked faith (which none that were wise ever did) might not all the world justly accuse us as enemies to good works? The most of the learned in Germany held a necessity of good works▪ not a necessity of effecting, but a necessity of presence for we are saved doubtless by grace, but (having years) we cannot ordinarily be saved unless we have good works. For faith which we teach to justify, is not void of good works; as Doctor 
a In cap. 2. la●. annot. 11.  Fulke answereth to the Rheims objection. And 
b In Matt. 25. annot. 3.  therefore in another place, he saith; the elect are always fruitful of good works. From hence (seeing faith hath no assurance for itself either to God or to man) we exhort in our sermons to good works, we persuade to humiliation, by fasting & weeping; which are (if they be truly penitent) means to blot out sin, through God's unspeakable and undeserved mercy. For as Saint 
c 2. Cor. 7.10  Paul saith, Godly sorrow causeth repentance unto salvation, not to be repent of: And therefore saith Saint Hierom, fasting, and sackcloth are the armour of repentance▪ And the men please God by fasting (saith D▪ 
d In Matt. 15. annot. 3. Rhem. ●est.  Fulk) as Anna, Toby, judith, Hester, we doubt nothing at all, while we use it to the right end allowed of God; that is, humbling of ourselves, & chastising of our bodies, that it might be more obedient to the Spirit, and fervent in prayer. Nay our solemn fasts are, as M. Hooker saith, the splendour, and outward glory of our religion; forcible witnesses of ancient truth; provocations to the exercise of all pity; shadows of our endless felicity in heaven; and everlasting records and memorial upon earth; which, it is great pity it is so much neglected, because even therein, they which cannot be drawn, to hearken unto what we teach, might only by looking upon that we do, in a manner read whatsoever we believe. Now, that he saith, the attainment unto any gracious benefit of God's unspeakable and undeserved mercy, the phrase of antiquity, 
Meriting for obtaining: so in the Confession of Wittenberg.  hath called by the name of Merit; this is that, wherein you desire to be resolved. And surely, he hath read little, who is ignorant, that the heathen Masters of the 
a Casobon. in Pl. epist. Mereri stipendia. Cal. Inst. lib 3. cap. sect 2. Vsi sunt (fateor) passim vetusii ecclesiae scriptores, atque utinam voculae unius (abusu) (so that it properly signifieth otherwise) erroris materiam posteris non praebuissent. mark the word (praebuissent) gave but only occasion. Heb. 13.  Latin tongue, and the Fathers for antiquity, nearest unto those times, have used the word (Merit) far in another sense, then that whereunto the violence of some constructions have wrested it at this day. And Aquinas himself understandeth by the name of ●urit, not a work not due, which should deserve a reward; but a work which mercifully, and by the goodness of God a reward followeth. The phrase of the Latin doth properly make one to merit of another, and as it were to bind him to him, who doth any thing, which pleaseth and delighteth him, for whom it is done. Thus that place in the epistle to the Hebrues, To do good, and to distribute forget not, for with such sacrifice God is well pleased. Where they of Rheims, following the Latin (promeretur) say promerited, showing that they meant nothing else, in ancient time, by merit, but that delight, allowance, and contentment, which God taketh in those good things we do, and so rewardeth them. And Doctor Fulke confesseth that Primasius, who was Saint Augustine's scholar, used the same word, 
b pleased.  promeretur, as it was taken amongst the vulgar at that day, far differing from the sense wherein it is now used. Thus much briefly, may serve for answer in this point; that faith is not alone, though alone it justify; that though a man sin (if he repent) his faith may save him; that there are uses, (nay excellent uses) of good works, though they do not save us; and last of all, if posterity had not corrupted the word merit, that we would not be afraid, to speak in the phrase of antiquity, and call our virtuous attainment (by mercy of grace) by the name of merit.   

ARTICLE VII. The virtue of works.  
AS goodness, so truth being but one, whatsoever is opposite (be it never so carefully observed) in the course of a long stream, at the last foldeth itself in a contradiction. For falsehood hath no more strength, to prove a truth; then truth, hath weakness, to beget a lie. Then the ground of all true assertions, concurring immovably in that one first truth, of which all other inferior are but branches; whatsoever goeth about to disprove that, must of necessity, in his own parts be divers, and imply a contrariety, seeing it laboureth to infringe the certainty of that, which eternally, and unchangeably, is but one. Hence cometh it, that unskilful men (the grounds of whose opinions are but the uncertainties of their own ignorance) are thought to want memory, whilst they contradict themselves; when indeed, the defect is in judgement, which cannot make truth the ground of their knowledge, from which if they serve never so little, they do not sooner oppugn others, then cross themselves; truth admitting no coherence of contrarieties, seeing itself, is but only one. From this hath proceeded, that oversight of a great number, who speaking first, against a truth uttered by others; come at length, to speak even directly, against themselves. Thus you that in the former Article, disputed of faith, naked and destitute of all good works, make your next step to those good works that do accompany faith. Where I understand not (but perhaps you do) why you call them good, if they arise not naturally out of faith; or why you call that faith naked, which is accompanied with these good works. But doubtless there being a moral goodness, even where there is want of supernatural light; and the most certain token of that goodness being, if the general persuasion of all men do so account it; it can not choose, but seem strange, that the approbation of these, should in your opinion be applied to those works that are done out of faith, after man is justified; seeing there is a good (as M. Hooker saith) that doth follow unto all things by observing the course of their nature; yet natural agents cannot obtain either reward, or punishment: for amongst creatures in this world, only man's observation of the law of his nature (because he hath will) is righteousness; only man's transgression sin. For even to do that, which nature telleth us we ought (howsoever we know it) must needs be acceptable in God's sight. How this, uttered out of great judgement to another purpose (namely, that good things are done, and allowed, whereof we have other direction than Scripture) is by you wrested against the articles of our Church, 
Hook. lib. 2. sect. ●.  either concerning the perfection of works, which are with faith, or the goodness of works, without faith; to say plainly, I cannot yet understand. Therefore as the dealing is unequal, to make him say what you list, so the advantage is too great, to make him an adversary to a cause of your own making; when the whole scope of his speech is to another purpose. For there is no indifferent reader, but had he considered what M. Hooker speaketh, & to what end, in those places by you alleged; he must of necessity have wondered at your sharp and acute judgements, that would without blushing, adventure to allege him to that end. But an opinion doubtless that these things would never be examined, gave that confidence to your first motion, which consideration would have hindered, if you had but once dreamt to have been called in question. We should not therefore need in this, much to defend him but briefly resolve you, what our Church holdeth, (and fitly) in this point. The 
a Art. 12  articles of our Church which ye think are oppugned, are two; first that the fruits of faith, cannot abide the severity of God's justice; that man out of faith, doth good works, which though they make us not just, yet are both acceptable, and rewardable: I doubt not but it is a truth, whereof if ye had not been persuaded, this letter of yours (profitable (as you think) to the Church and pleasing to God) as all the rest of your writings in that kind, had lain buried, unborn in those rotten sepulchres, from whence into the world they did first come, whilst we are by that intermediat justice of Christ, made righteous, and have obtained a free remission of our sins, that we are termed just; there is with this mercy joined the Holy-ghost; which dwelling in us maketh us fruitful to good works; this reviving all parts from our natural corruption, reformeth us to a pure, and willing obedience unto that revealed will, which is the rule of all that we ought to do; yet seeing we are clothed with corruption, there are even in our best actions, those remainders of imperfection, which serve, to teach us thankfulness, and humility, both arising, from the consideration of our own weakness. And I doubt not, but even in this point, many of the Church of Rome, (whose humiliation in their penitency of heart, seemeth far to exceed ours) are of this opinion, that even the best action performed in their whole life (as there are yet some few monuments spared from the covetous hand) if all points of it were considered with a straight view, sifting even the least circumstances, which closely insinuate themselves, out of our corruptions, into our actions, they would (I say) confess, that there is something which tasteth of the flesh; which corruption, if either for want of a strict consideration we see not, or through a self-love could pardon, yet it is not able, in the feebleness of his own nature, to abide the exact trial, & severity of God's judgement. That law, the least transgression whereof is sin, is said to be fulfilled three ways; first in Christ; and so all the faithful are said to fulfil the law, having his obedience imputed to them. 
Rom. 8. 1. Cor. 1.  Secondly, it is fulfilled by a divine acceptation, for God accepteth our obedience begun, as if it were perfect; seeing what imperfections are in it, are not imputed to us. For it is all one, not to be, & not to be imputed; blessedness being the reward of both: And we know that there is no condemnation to those that are in Christ jesus. 
Psal. 32.1. Rom. 8.  Thirdly, it is fulfilled by us; an error I think scarce any do hold, saving only the Anabaptists. For that eternal wisdom, 

Diliges Dominum Deum tuum etc.  
2. Non concupisces.   which hath led man by the law unto Christ, hath set those bounds, which all men have broken, (the first commandment and the last) to include all, as guilty of the breach of the whole law: For our knowledge being but in part, it is not possible (saith Saint 
a Aug. Tom. 3. de Sp. et lit. cap. ult.  Austen) that our love can be perfect. And therefore we conclude the first point, according to the article of our Church, from which there is no syllable in Master Hooker that is different; that our works though they be good, and so esteemed, and rewarded, yet they cannot abide the justice of the law, and the severity of God's judgement. The second point is, whether the works which are done before the grace of Christ, are not only not acceptable to God, but also have the nature of sin. In this we must use some care; for whilst men justly disagreeing, have equally laboured to be different one from another, both in the end, have been equally distant from the truth. That there are excellent graces in the heathen, no man doubteth; and he must needs be far from reason, and sense, who maketh no difference betwixt the justice, moderation, and equity of Titus and trajan, and the fury, violence, and tyranny of Caligula, Nero, and Domitian; betwixt the unclean lusts of Tiberius, and the continency in this respect of Vespasian; in one word, betwixt the observation, and the breach of laws. For there is that difference betwixt just, and unjust, that even the frame of nature (where sense wanteth) acknowledge a well being, by the observation of what it ought: and therefore, much more in those good works, which because they miss of the right scope, we dare not call by the name of true, perfect Christians virtues; yet for their very action, we are content, (so long as they serve not from the righteousness of the law of nature) to give them leave to be called by a better name, then only sins; and yet for all this, no man taketh them, to be much better in the true severity, of a hard construction; for those that are not regenerate, although they sin in their best observation of the moral law, yet it is much better to perform those offices, then to perform them not; seeing 
b Zanch. de relig. lib. 1. cap. 6.  a part of that endeavour, though it be not mere righteousness, yet it is less sin. We must therefore remember, that a work is considerable, either in respect of the substance; or in regard of the manner of doing. In respect of the work, all the actions of infidels are not sin; seeing they perform those things, which are commanded, by the law of nature, of nations, of God; nay they are so far, in this respect, from being sins, that as (Saint Austin saith) God doth plenteously reward them. But concerning the manner of working, all their actions are sin; as proceeding from a corrupt fountain, a heart that wanteth true faith; and directed to an end of less value, than he is, whose glory ought to be the end of all we do. This is confessed even by our adversaries themselves, with whom seeing we do agree, there can be no suspicion that we should dissent, from that which our Church holdeth; and this may serve rather to tell you what in these points, is the judgement of our Church, then to defend him, whose words you have wrested, to a far different sense.   

ARTICLE VIII. Works of supererogation.  
THe nearness, oftentimes to evil, is warrant enough for suspicion, to accuse of evil; and because all errors, are not equally distant from truth, some men in their true assertions, are supposed, by weak judgements, not to differ at all from error. From hence cometh it, that those men (who have no other judgement but zeal) (which is the best excuse I can make for your accusation in this article) have run so far, with a desire of safety, from those opinions that were thought dangerous; that they have come at length, unto those that were much more dangerous in truth. Which practice, though it argue a good care, yet it proceedeth from a timorous nature, wanting the ability, to put a difference in the causes of true fear; so that this circumspection, is but cowardliness; as he that were loath to be taken amongst his enemies trenches, would get himself so far distant, that he would outrun, even the utmost limits of his own army. Thus have you dealt in this article; fearing to approve any thing that might tend to supererogation, you have misliked even the allowance of those works, which are good, and yet not commanded; for (say you) to hold, as Master Hooker doth, that God approveth more than he commandeth, what is it else, but to scatter even the grains of Popery, and to lead men, to those arrogant works of supererogation. Herein your fear, if it would have given you leave, to have looked behind you, it may be peradventure, you would not have run away in such haste; especially in cases of no great danger. And therefore give me leave, to tell you, that there is no treachery, no danger, no cause of flying, from this opinion. All the unforced actions of men, are voluntary; and all voluntary actions, tending to their end, have choice; and all choice presupposeth the knowledge of some cause, wherefore we make it; and therefore it is no absurdity to think that all actions of men, endued with the use of reason, are generally either good, or evil. And although whatsoever is good, 
Hook. lib. 2. pag. 122.  the same is also approved of God, yet according to the sundry degrees of goodness, the kinds of divine approbation are in like sort multiplied: for some things are good, yet in so mean a degree of goodness, that men are only not disproved, nor disallowed of God, for them: as that no man hateth his own flesh; 
Ephe. 5▪ 29.  it is a matter of approbation, and allowance, but of no great, or singular acceptation. So saith 
* Matt. 5.46.  our Saviour, if you do good unto them that do so to you; the very Publicans themselves do as much: Wherein to come short of them, as it were a great vice, so not to exceed them, is no great virtue. Some things in such sort are allowable, that they be also required as necessary to salvation, by way of direct, immediate, and proper necessity final; so that without performance of such, we cannot by ordinary course be saved; nor yet by any means be excluded from life, if we observe those. As nature gave light, unto the former; so the Scripture is a guide to teach these: wherein because all fail, it is the obedience, and merit only of one, that must make all righteous, that must be saved. Some things there are, although not so required of necessity, that to leave them undone, excludeth from salvation; yet notwithstanding are of so great dignity and acceptation with God, that most ample reward in heaven is laid up for them. Of these we have no commandment, in nature, or Scripture, that doth exact them, in particular at our hands; yet those motives there are in both, which may serve to draw our minds, most effectually to the performance of them. In this kind there is not the least action, but it doth somewhat make to the accessory augmentation of our bliss; which men have as much reason to desire, as to desire that they may be blessed; no measure of blessedness having power to content, saving only where the blessed wanteth capacity to receive greater. Upon this dependeth, whatsoever difference there is between the states of Saints in glory. Hereunto we refer whatsoever belongeth unto the highest perfection (for all perfection in this life is not equal) of man, by way of service toward God: hereunto that fervour, and first love of Christians, did bend itself, causing them to 
a Act. 4 31  sell their possessions, and lay down the price at the blessed Apostles feet; hereunto Saint 
b 1. Thes. ●. 9.  Paul, undoubtedly did aim, in so far abridging his own liberty, and exceeding that which the bond of necessary, and enjoined duty tied him unto, to ease those Churches, to whom he preached, with his handy labour; knowing that although it were not a duty which he was commanded, yet it was an advantage to his preaching, and acceptable to God; who doubtless approveth much more, than he doth command. Thus when a man may live in the state of matrimony, seeking that good thereby, which nature principally desireth; to make rather choice, of a contrary life, in regard of Saint Paul's judgement; 
1. Cor. 7.  he doth that which is manifestly allowed, and yet not commanded in God's word; because without any breach, 
Hook. lib. 2. pag. 140.  he might do otherwise. Thus when a man who might lawfully possess his riches, yet willingly doth bestow them, to religious uses, virtuously embracing that poverty, which he esteemeth as an advantage to eternal riches; doth that which argueth a greater perfection, and for which he hath warrant, though no precept at all; because that which is a great virtue in him, is not a fault simply in those that do not the like. Precepts and counsels having this difference, that the one is of absolute necessity, the other left unto our free election; where both tending to the same end, yet in this differ; that both tend not after the same manner: both looking at the means, but the one after a more exquisite, and excelling perfection. For every man being placed in this life, betwixt the things of this world, and spiritual good things, the more he cleaveth to these, the more perfect and excellent he is; and yet to cast them away wholly, is no precept of necessity, but an advise of greater perfection. He that obeyeth not a precept, is guilty of deserved punishment; but he that faileth of these counsels, only wanteth, without sin, that measure of perfection. 
a Non est criminis non v●●isse, sed 〈◊〉 & r●dd●sse e●t ●audi●. Aug. de virg. cap. 14.  For it is not a fault not to vow, but to vow, and to perform, it is a praise. He that performeth the one, shall have greater glory, but he that faileth in the other (without repentance) shall have certain punishment. Neither is it said, saith Saint Austin, as thou shalt not commit adultery, thou shalt not kill; so thou shalt not marry, for 
b Illa exi●untur, i●la o●feruntur, si 〈…〉 illa damna●tur. A●g.  those are exacted, this is offered. This if it be done, it is praised; those unless they be done, they are punished. For saith 
c 〈◊〉 ad Eu●●ch.  Saint Hierome, where it is but advise, there is left a freedom; but where there is a precept, there is a necessity. Precepts are common to all; counsel, the perfection of some few. The precept being observed, hath a reward; being not observed, a punishment: but a counsel, or advise, not observed, hath no punishment▪ and being observed, hath a greater reward. In these points all have not holden the same opinions; some thought these counsels to be of the same necessity with precepts; as those heretics called Apostolici, mentioned by Saint Austin and Epiphanius. 
Her. 40. Her. 61. 〈◊〉 Vigilan 〈◊〉. Aug. her. 82.  Others esteemed them as things indifferent, and of no greater perfection. Others as things forbidden, which error is accuse● by some of our adversaries, to be an opinion of our Church. He that amongst us of learning is most earnest in this point, is Peter Martyr; and all that any of them say, is but this; that these counsels are sin, if we esteem them as meritorious of themselves; that they are not sinful, but sometimes foolish; these men rather looking at the folly's, which hath accompanied the superstition of some few, than the virtuous perfection, which attendeth upon the thing itself. Nay, there is none of any sound judgement in our Church, which doth not think, that willing poverty, humble obedience, and true chastity, are things very commendable, and do bring with them great advantage, to the true perfection of a Christian life; not that we can supermerit, 
Proficientem coronabo, non proficientem non punio. Chrysost.  by these, more than we ought; but that by these, we do more, then without these we should: for nature, common wealths, and religion, as they have a being, so they refuse not a perfection, and a being well.   

ARTICLE IX. None free from all sin.  
IT cannot choose but seem strange, that this should be an act of many, which in the most favourable construction, cometh far short of that wisdom which should be in one. But it may be peradventure (that as it falleth out in things natural) actions are then best done, when one doth but one; distraction being a let to a finite power, and usually arising from diversity of judgements. For all not looking with the same eyes, nor following the like principles of understanding, though they agree in the general to reprehend, yet for the most part, they fail, in a particular resolution, of what they think worthy to be reprehended. And therefore as in elections, whilst two of the worthiest are competitors, stiff factions unite themselves, in allowance of a third inferior to both. It seemeth that you have dealt so in this article, wherein either all your consents made a hindrance to what you meant, or a division made you agree to mislike a thing of the least importance: Wherein if you had not discovered a weakness to be pitied, you might justly have expected an answer of more learning; but as men failing, even in those things, wherein it is no great virtue not to fail, ad little unto any man that shall direct them (because it is small praise to teach that which is ashame not to know) so to omit our direction, even where we wonder that any man should need it, must needs be esteemed in a high degree, an unexcusable neglect of a necessary duty. No man I think (not of those that are thought to be out of the compass of the Church) maketh a doubt whether all men sin, leaving the redemption of man, & so the freedom from sin, to him only who was eternally the Son of God. It was as necessary that he should be without sin, as it is certain that (except him) in many things we offend all. This is our frailty, that all of us do amiss which we know, and the best of us do offend, when we know not; and therefore 
a Psalm 19  David with an humble heart, desired to be cleansed, from his secret faults; making that even a step, to keep him from presumptuous sins. As it is therefore, an infirmity that we do amiss in many things; so it is a virtue, that we would do amiss in nothing; this being the perfection of our country, & that the desire of our way: which because (clothed with corruption) we cannot attain, we say daily (as we are taught) forgive us our trespasses. And they pray in vain, to have sin pardoned, which seek not also by prayer, to have sin prevented; yea every particular sin, except men can have some transgression, wherewith they ought to have truce. For although (saith Master Hooker) we cannot be free from all sin collectively, 
Lib. 5. pag. 102.  (that is general, for so none was free saving only Christ) in such sort that no part thereof shall be found inherent in us, yet distributively at the least all great and grievous actual offences, as they offer themselves one by one, both may, and aught by all means to be avoided; so that in this sense, to be preserved from all sin, is not impossible. This assertion, seemeth in your opinions to be untrue, and for proof you allege, that we which are baptised, and regenerated, in many things do offend all; did ever Master Hooker deny this? Nay in the very same place, are not these his words? In many things we do all amiss. But say you if that be so, how can we avoid all great and grievous sins? Or if we can, why may we not be preserved also, from all small sins; and so being free from both small, and great, preserve our rob pure, to the coming of our Saviour Christ? In these few words, in my opinion, are three of the most strange, and most violent conclusions, that I have ever read; and those, which are by no means agreeable to any Church. First we say, In many things we offend all; therefore say you, in all things we offend all. Secondly we say, we may avoid some particular great, & grievous sins; therefore faith you, why not less also? as if it were all one, not to small, & not to sin at all. Thirdly, we say that we are to pray, and hope to be preserved from any & every special sin; therefore say you, we may keep our rob pure, to the coming of Christ. I would be loath to make evil arguments worse by repeating; and therefore I have used a direct sincerity in rehearsing your own words; wherein I shall not need, to bestow any labour to overthrow a ruinous building of such weakness; but only to tell you, in these points, what is the judgement, and sentence of the whole Church. First, no man doubteth but that all men are sinners; for 
b Gen. 6.5.  all the imaginations of the thoughts of man's heart, are only evil continually. In 
c Psal. 51.5.  iniquity are we borne and in sin are we conceived; who 
d Psal. 19.12  can understand his faults? For 
e jer. 17.9.  the heart is deceitful, and wicked above all things, who can know it? 
f john. 3.5.  For unless a man be borne, of water and of the spirit, he cannot enter into the kingdom of heaven. 
g Eph. 2.3.  And we are all by nature, the children of wrath. In one word, none are free from sin, but he whom the blessed Virgin conceived, without the law of the flesh, rebelling against the law of the mind; as Saint Austin proveth most learnedly, by a 
h Lib. 1. & 2. Irenaeus. Cyprian. Raeticius. Olympius. Hilarius. Ambros. Innocent. Greg. Naz. Basil. Chrysost. Hieron.  cloud of witnesses of the ancient Fathers against julian the Pelagian. Nay even they of the Church of Rome, show by their exorcizing before baptism, that they think none to be without sin; where we do not now dispute of the lawfulness of that use, but by that conclude that in this point, they hold a truth. So that the main thing which you so seem to mislike, is a thing not holden or defended (saving in some particular case, as the Virgin Marie) by any that I know; for even that stream of original sin, hath overflowed all mankind, out of which daily proceed those great and innumerable multitudes of actual sins. Your three false conclusions, seem to establish a threefold error, contrary to the doctrine of all Churches, that are accounted Christian. First, that all sin is but one sin. Secondly, that all sins are equal. Thirdly, that all sins, are united. The first, making no division, of the kinds of sin; the second, no distinction of the qualities of sin; and the third no difference, in committing sin. Against these, we say (and we hope warranted by truth) that sins, are of divers kinds; of divers degrees; of divers natures; and that all are not, where one is. Sins than may be distinguished, in respect of the object against whom, God, our neighbour, ourself, of the matter wherein; in the 〈◊〉 Ignorance, heresy; in the body, as the desires of the flesh; 
〈◊〉 delinquendo, 〈◊〉 a ●acien●o.  from the manner of committing; of Ignorance, Infirmity, Malice; from the action itself; or our duty; of omission, of commission. From the degrees, by which they rise, in the heart only; in the tongue, in the hands, or the work itself. From the qualities of the persons; of Saints, which are venial, not imputed; of the wicked, mortal, for which they shall be condemned. From the guilt; not pardonable, as the sin against the Holy ghost; pardonable, not crying, or 
Gen 4. Exod 22 Gen. 19 ●am. 5.4  crying sins; as the shedding of innocent blood; the afflicting of the fatherless, or widow, the sin of Sodom; & last of all, the denying the labourers wages▪ These, are called crying sins, because for their greatness, they call aloud, for a great punishment. Others, make a distinction of the seven Capital, or deadly sins; which as we have no great reason to admit, so we have as little reason to disallow; knowing that even those are the heads and fountains of all sins, of the second table. The second assertion which we hold, is; that all sins are not equal; this was an opinion of the Stoics, who desirous to seem unwilling, to commit the least, held an opinion that they were equal to the greatest; a good care, grounded upon an evil reason. If a pilot (say they) overturned a ship full of gold, he sinned no more, then if he overturned a ship full of straw; for although there be a difference in the loss, yet the unskilfulness, or negligence is all one. Or if two err, from the scope, even he that misseth a little, as well erreth, as he that misseth a great deal. But as in the former of shipwreck, the fault was greater, because he had greater reason, to make him circumspect; reason telling us that where we have more, and stronger motives to do any thing, there we have less excuse, and the sin greater if we do it not: for the latter, he erreth as well, but not as much; seeing both, shooting at one mark, it is not all one to be a foot, & a rod wide. And therefore that law, that forbade but one thing (thou shalt not kill) forbade three things, as Christ expoundeth it; anger to thy brother; to call him fool; to offer him violence; these having every one as their several degrees, so their several punishment. For who will say that the first is as great a fault, as the second; or the third as small as the first; for doubtless, things that are all forbidden, do in their own nature admit more or less. And howsoever in some sort, virtues are called equal; yet vices are not: for all virtues, from the vanity of the world, tend but to one perfection, (either to reason, as the Philosopher's thought) (or to say better, to the revealed will of God) which is the rule of good, and evil; but sins departing from this leadeth unto divers vanities, in divers kinds. Neither are virtues all equal simply, but by a kind of proportion; because they all proceed from the love of God; and all tend unto his glory: otherwise in itself, faith is better than temperance, & one virtue may in the same man, be far more excellent, then in many others. As faith in the Centurion; obedience in Abraham; patience in job; the consideration of this inequality of sin, as it acquainteth us, with those steps that sin maketh in us; ●o it causeth us, not to despair, that we have committed some, but to hope, and to be thankful, that we have escaped greater: Assuring ourselves, (if we be not ourselves wanting) that though we cannot avoid all sins; yet we may, and shall avoid, all great and presumptuous sins. This heresy, than we leave to his first 
a Aug. ●er. 82.  Authors jovinian, and the rest; and so come to the last point: Because Saint jaemes saith, he that keepeth the whole law, and offendeth in one, is guilty of all; some thought, all sins to be imputed unto him that committed any one; but Saint james only telleth us, that God exacteth a keeping of them all. The Schoolmen, they interpet this place thus; In all sin, are two things; a departure from God, & a coming to the creature; which made S. 
b Pecca●um est vt●ndis frui, & fruendis uti.  Austin call sin, an using of that which we ought to enjoy, and an enjoying of that, which we ought but to use. So that in respect of the departure, it is true that S. james saith, he departeth as well, from God, that committeth but one sin, as he that committeth many, but not so far. Therefore to impose this upon us, were to add even to those that are oppressed already, a burden far greater, than the law doth; for by obedience of the divine law; we tend from many to one; but by disobedience, from one to many; and those divers: and therefore though virtues, have amongst themselves, their union, and consent; yet vices, have their dissent, nay their opposition. So that this, then, is the conclusion; that though no man be without all sin, yet many are without many presumptuous sins: which because through prayers, and good means they avoid; it followeth not an utter exclusion of all sin; nor because they commit the least, it followeth not, that they offend equally, as if they committed all.   

ARTICLE X. Of Predestination.  
Lest you should be like those, whose humility ye are loath to imitate; ye have drawn your readers in this Article, to a serious consideration of a deep point; letting them understand, that ye are able, not only to advise sobriety, to such rash presumers (as in your opinions M. Hooker is) but also to direct them, in those points, wherein, in your judgements, they are much deceived. That there is no man, how excellent soever, but without humility may easily err; I can as willingly confess it, as I commend such, whom I see careful to give advise unto those, that have gone astray. The one being the punishment of pride, to teach sobriety; the other the power of their learning, to show humility; but that either he hath done the one, or you the other, in this Article, it is more than (as yet) I see any just inducements to believe. And I am sorry, that things of principal excellency, should be thus bitten at, by men, whom it is like, God hath endued with graces both of wit and learning, to better uses. For if all men had that indifferency of mind, that the greatest part of their forces were employed, for the enlarging of that kingdom, whereof all of us desire to be subjects; we should easily discern, that a curious searching into that will, which is not revealed, serveth but to breed a contempt, of that which is revealed unto us. Man desireth rather to know, then to do; nay to know, even those things which do not concern him, rather than to do that, for the neglect whereof, he must give an account. From hence cometh it to pass, that what the Schools have curiously sought out, concerning the nature of God's will; the Pulpits, nay the stalls of Artificers have undertaken to decide them all. So that those things, which once were but the deep amazement of some few, are now become the usual doctrine, and the vulgar consideration of many: where, that is not so much to be lamented which we search, & cannot comprehend; as that which we might comprehend, but do not search: Following, even that first evil exchange, for eating of the tree of the knowledge of good and evil, 
Arbour scientiae complures private arbore vitae. Bonavent.  to deprive ourselves of the tasting of the tree of life. So, that which nature once made a disease, the continuance of that disease, hath made it nature; for even that light, 
Lux inaccessibilis.  which man whilst he wanteth liveth in perpetual darkness, is a light by our weakness not possible to be attained unto, 
●. Tim. 6.2. In●estigabiles 〈◊〉 eius. R●m. 11. Psal. 97. ●  and those paths, which in our blindness we grope after with so much desire, they are ways not possible by man's weakness, to be found out. For there is a cloud and darkness which are round about him, and thick misses to cover him; for we are without proportion inferior to that power that hath first made us; not equal, not like. This being the just recompense of him that searcheth out that Majesty, 
Prou. 25,  in the end to be overwhelmed with the same glory. Our greatest knowledge in this, saith Saint Cyprian, is to confess our ignorance; for those acts, that are of this nature, there is greater holiness to believe them, then to know them. Truth lieth in the bottom, as Democritus speaketh; and as Pindarus saith, about our minds there hang innumerable errors; therefore the counsel of the son of Sirach is to be followed; 
Eccle. 3.22, 23, 24, 25, 26.  Seek not out the things that are too hard for thee, neither search the things rashly, which are too mighty for thee; but what God hath commanded thee, think upon that with reverence, and be not curious in many of his works; for it is not needful for thee to see with thine eyes, the things that are secret; be not curious in superfluous things, for many things are showed unto thee above the capacity of men; the meddling with such, hath beguiled ma●ie, and an evil opinion hath deceived their judgement; thou canst not see without eyes. Yet for all this to be absolutely either ignorant, or careless, of those things that concern us; are no warrants for humility; but evidences of our sloth: The world at this day hath two sorts of men; whom though we need not to respect much, yet we are willing even to give them a reason of what we do; which though peradventure they challenge at our hands, yet we demand not of them, a reason of what they surmise. The first sort are sensual and careless; neither respecting the will of God, of us, or towards us: these for the most part, understand nothing but earthly things; whom if you remove to matters of a higher reach, you only arm them against yourself, & awake them, to show an unsufferable contempt of all virtue. For that which they think painful to themselves, being idolaters to the belly, that they suppose partly impossible to others; and that which for their own dullness, they cannot easily learn, that they imagine (but falsely) that others can as hardly teach. The second sort, wiser than these, think that we ought to search, what God will have us to do; but what he will do with us, or what he hath decreed, or determined of us, that they think, ought wholly to be neglected by us. In these two errors, there is this difference; that the dangers being equal, the reasons are not equal, that do move both; seeing man hath more reasons, to persuade him to know too little, then to know too much. Therefore the Church of England, calleth Predestination unto life, 
Art. 17.  the eternal purpose of God, whereby before the foundations of the world were laid, he constantly decreed, by his counsel unto us unknown, to deliver from the curse and destruction, them, whom he chose in Christ out of mankind, and as vessels made unto honour, through Christ to bring them to eternal salvation; whereupon, they who are endowed with so excellent a benefit of God, are called according to his purpose, and that by his Spirit, working in a fit time: wherein if any thing, in his general will be opposite to that which secretly he hath determined of us, it is neither a contrariety in that essence which is but one; neither any warrant for us, to be defective in our charity, which must imitate his general inclination to save all. And howsoever he grant not those prayers, which we make, for those who are not predestinate, because there is a more secret will that hath determined the contrary; yet notwithstanding, even these prayers conformable to his general inclination, are in themselves without sin; they are our duties; & acceptable to God. For in God there is a will revealed, which not to do is sin; & not revealed, which we may do & yet sin. And therefore▪ it must needs seem strange, that it is made a question by any, how God eternally predestinateth by a constant decree, them whom he calleth and saveth, and yet hath a general inclination to save all. A matter easily answered, 
Epist. pag 16.  if we do but remember a twofold will; It is not then a foresight of any thing, that occasioned his will otherwise; It is not any general election, altered upon a special cause; It is nothing either in us, or in himself, that maketh this decree, either to be at all, or to be any other, saving only one. We must know therefore, that the will of God is secret; which therefore in scripture is compared to a deep; 
Psal. 36.7.  or revealed, which must be the rule of those actions which we ought to do: we may endeavour to do against the first and not sin, as Abraham in offering Isaac; I say endeavour, for no man can do against it; as also fulfil the other, and yet sin, as judas. This division of the will of God, made by many others, (though in other terms) serveth both to answer such doubts, as usually arise out of this darkness; as also, fully to satisfy those slender objections, which you have framed in this point. 
Lib. 2.46. Lib. 1. dist. 45.  Damascene divideth the will into antecedent and consequent; Peter Lombard, into his good pleasure, and the sign of it; others, into a will absolute, or conditional; 
In E●●h. 102.103.  others, into will of us, or by us, to be done; S. Austin, into a most omnipotent, and most powerful will, and into a will not so powerful, that it ever cometh to pas●e: all these divisions, concurring in one, and the self same thing, to teach us, that there be parts some revealed some secret of that, which in his own nature, can no more be divers or many, than it is possible for the essence of the Godhead, to be more than one. But how is it then (say you) that God willeth all men to be saved? Is it a constant decree, 
1. Tim. 2.4  or only an inclination? That he thus willeth, there is no man doubteth; and although some with the restraint of the word (all) understand it, of his eternal, unchangeable, secret decree; yet we affirme●, that with a conditional will (which ever implieth faith and obedience;) with a will of the sign, antecedent, uneffectual, revealed, he willeth all men to be saved. Who therefore that they are not, it is not his decree, but their own fault. And although we say, as Master Hooker doth, that God willeth many things conditionally, yet if we speak properly, all things that God willeth, he willeth simply; and therefore all things that God willeth, must be: the condition being, not in respect of the will, but the manifestation of it. For it is no more possible, that there should be a will in God conditional, then that his knowledge, and his wisdom should not be eternal: and yet in respect of us, who must be ruled by his law, it is conditional. God sometimes commandeth what he will not have done; not that he is contrary in his will, but that his will as yet is not, wholly revealed: The matter of predestination was never fully handled before the time of Pelagius, whose heresies gave occasion to Saint Austin, and others to confirm us in this point; wherein though I confess I unwillingly labour at this time, yet I doubt not to affirm (which may serve in steed of answer to content you) that the predestination of God, is eternal, not conditional; immutable; not for works foreseen, and that those, 

Bell. Tom. 3. de great. et lib. arb. lib. 2. cap. 11.12 Aqui. par. 1. quest 23.  
By his revealed will.   which God hath determined (though his predestination do not take away second causes) certainly must come to pass. Neither is that any variableness, as you over boldly seem to insinuate, that he inclineth one way, & decreeth another; for certainly saith S. Ambrose, he willeth all men to be saved, if they will themselves; for he that hath given a law to all, doubtless hath excluded none. Neither is here any acceptation of persons, that he hath chosen some, & not others; for that is acception of persons, saith S. Austin, when things to equals, equally due, are not equally divided; but where those things are divided, that are not due, but only of mere liberality bestowed, there this inequality is without injustice, or acceptation of persons: It being in the power of a creditor, that hath two debtors, to exact his due of the one without injustice, and merely of his bounty, to forgive the other. If you go further in this point, to lead me into that depth, that lamentably hath swallowed up many thousands, I say with S. Austin; thou oh man, dost thou expect an answer of me, and I am a man also? therefore let us rather both hear him, who saith, oh man who art thou, that dost answer God? reason thou, 
Rom. 9.10  I will marvel: dispute thou, I will believe; and say, oh how unsearchable are his ways, and his judgements past finding out!   

ARTICLE XI. The visible Church and the Church of Rome.  
IN the vehement dissensions of factions that are opposite; there is not a labour usually that reapeth either less fruit, or less thanks, than a charitable persuasion to a reconcilement; which peraduenure hath been the principal cause, why both parties, looking with a jealous eye, at the indifferent persuasions of a third, have continued both enemies in themselves, and yet the third, suspected as a friend to neither. This whilst men have done in kingdoms, their conclusions of peace, have faintly languished; all sides earnestly wishing the thing, but suspecting those, who were agents to entreat, a persuasion to it: this in the Church, some men have done, both in former times and of late, with more charity, than either learning or success; so that in the end, both parties have taken offence, at the mention of a reconcilement. That the Church is at variance in itself, and so hath continued a long time, I think there is no man doubteth; and surely we are all persuaded, that unity, and peace, are not fitter for any society in the world, then for that, which is called by the name of Church: how this might be effected, it hath been the care of very wisemen; who though they have found little appearance of success, by reason of those bad offices, which uncharitable minds have performed, yet they have not ceased, 
Psal. 122  to wish in the behalf of the Church, as David did for jerusalem, Oh that it were, as a City built, at unity in itself. Private contentions, are then furthest from all hope of agreement, when both parties, equally standing upon terms of superiority, earnestly contend, which is most excellent; and that neither have committed fault. In what straits the Church is, and hath been in all times, it may easily be gathered, in that as yet, men are not resolved to whom it belongs principally to procure her peace. Some are of opinion that princes must, and aught to provide for the good and welfare of the commonwealth; but as for religion, they may lawfully permit to every man what his fancy desireth; so that the peace of their realms be not thereby troubled. This once was the 
a Aug. de civitat. Dei. lib. 18. cap. 51.  error of the heathen, who admitting all sects of Philosophers, accounted it their honour that they refused none. Whereupon saith Pope 
b Ser. 1. de S. S Petr● et Paulo.  Leo, this City (speaking of Rome) ignorant of the author of her advancement, whilst she hath ruled almost over all nations, hath basely been a servant to the errors of them all, and seemed to herself to have entertained a great religion, because she hath not refused the falsehood of any. This made Themistius the Philosopher, (as 
c Lib. 4. hist. cap. 27  Socrates reporteth) to persuade Valens the Emperor, that the variety of sects was a thing much pleasing to God, seeing by that means he was worshipped after divers manners. This though 
d Euseb. lib. 10 cap. 5.  Constantine the great did at the first, (whose fact we will not at this time examine) yet afterward, he commanded all the temples of the Idols to be shut up, and the Christian religion to be only used; whose sons Constantius and Constantinus so far followed (as Saint Austin saith) the example of their Father, 
Optatus lib. 2 cont. Parmen. Epist. 166. et Ruffian. lib. 10. cap. 5  that Constantine threatened banishment to all those, who rested not in the determination of the Nicene council. The contrary was practised by the Emperor's jovinian, Valens, and julian, who giving a liberty to all heretics, sought nothing more, than the overthrow of the unity of the Church. But wisemen have ever seen, that the peace and tranquillity of the common wealth, seldom or never ariseth, 
Greg. lib. 4. epist. 32.  but out of the concord and agreement of the Church itself. The dissensions whereof, as they serve to hinder religion, so they kindle that flame, wherewithal doubtless in the end, the common wealth itself, must needs perish. But how far all sides are from allowance of reconcilement, both the times present can testify too well, and the ages to come must needs witness; which shall possess a Church, as sons do the inheritance of contentious parents, the best part whereof is wasted in unnecessary suits: The sound knowledge of religion, as well perishing in the midst of dissension, as the true practice doth fail, by the plentiful abundance of too much peace. There have been in the world from the very first foundation thereof, 
Ho●●. lib. 5. pag. 184.  but three religions; Paganism, which lived in the blindness of corrupt, and depraved nature; judaism, embracing the law which reform heathenish impiety, and taught salvation to be looked for, through one, whom God in the last days, would send & exalt to be lord of all; finally, Christianisme which yieldeth obedience to the Gospel of jesus Christ, and acknowledgeth him the Saviour, whom God did promise. Now the question is, whether the dissenting parties, in this last religion, be so far (not in opinion) but in the object, differing, as that there is no hope of reconciliation, and the one part only, hath but the privilege, to be termed the Church. For the matter of reconcilement, it is no business, which lieth within the compass of this labour, and whether, and how it may be done, we are willing to refer it to the judgements of men, who have better ability to decide the cause. A book in Latin was published, in the first beginning of these bitter contentions, without name, bearing the title, 
De officio pii viri Ton. 1. de eckl. lib. 3. cap 19  of the duty of a godly man; but since Bellarmine saith, that the Author was one George Cassander; this book persuading that Princes ought to make an agreement betwixt the Catholics, the Lutherans, and Caluinists, as he terms them; which whilst they cannot find out the means to perform, they should permit to all men their several religions, so that they held, both the Scripture and the Apostles Creed: for all (saith he) are the true members of the Church, howsoever in particular doctrines, they seem to differ. This book was first confuted by Calvin, on the one side, and then by one john Hessels of Louvain, on the other side; that all the world might see, how loath both sides were, to be made friends. This hath since been esteemed by others, a labour, 
evag. lib. 3. cap. 14, 30. Euseb. lib. 35. hist. cap. 13.  much like to those pacificants, in the Emperor Zeno his time, or the heresy of Apelles, who held, as Eusebius writeth, that it was needless to discuss, the particulars of our faith, and sufficient only to believe in Christ crucified. But least any man should think, that our contentions were but in smaller points, and the difference not great, both sides have charged the other, with heresies (if not infidelities) nay even such, as quite overthrow the principal foundation of our Christian faith. How truly both have dealt, those that are learned can best judge; but I am sure, that in the greatest differences, there are great mistake, which if they were not, it is like, their dissensions had been much less. Now for the second, whether both parts may be called the Church, this is that which concerneth the cause that we have in hand. The Church of England confesseth, that the Church of Christ, is a company of faithful people, among whom the pure word of God is preached, 
Art. 19 de eccle.  and the sacraments rightly administered, according to Christ's institution; so that as our reverend Fathers say, without Christ there is no Church; and those particular Churches, are more perfect, which in their religious worship, have less failed in both these: now when enemies become judges, sentences are often partial, and each side with bitterness of terms, doth condemn other; whilst neither part, is willing to confess their error, or amend themselves. We have not suffered the contemptible revilings of the Church of Rome, without telling her aloud that her faults are not so few as she imagineth; that her chastity and purity are not so great, that she need to boast; and that if she will needs be proud, and confidently strive to be the chief, and the only Church; we must tell her in zeal, that what she was, she is not; that pride and prosperity have corrupted her, as other Churches. This though we speak out of zeal, seeing her faults, and knowing her contempt of us; yet out of judgement, we say (which Master Hooker doth) that with Rome, we dare not communicate, concerning sundry her gross, & grievous abominations, yet touching those main parts of Christian truth, wherein they constantly still persist, we gladly acknowledge them to be of the family of jesus Christ: therefore, we hope that to reform ourselves (if at any time we have done amiss) is not to sever ourselves from the Church we were before; in the Church we were, and we are so still; as also we say, that they of Rome, notwithstanding their manifold defects, are to be held, and reputed a part of the house of God; a limb of the visible Church of Christ. 
Hook. lib. 5. pag. 188.  This is that, whereat your hot spirits have taken offence; speaking out of the same ignorant zeal against our Church; as ye wish our Church to speak against the Church of Rome; accounting us for perfection of a Church, as far short of you, as Rome is of us; or yourselves of the Angels that are in heaven; and therefore you affirm that our statute congregations of England, are no true christian churches. Which error, as you have at last been from an unresistible wisdom taught how to recant, 
Preface against D. Bancrof●.  so no doubt at length, upon better advise, you will learn in judgement how to censure of the Church of Rome. And yet mistake me not, to give her her due, is not to grant more than she ought to challenge; nor to account her a part of the Church, is not to affirm that she is absolutely perfect. There is no one word, that from the variety of acceptation, hath bred greater difference, in the Church of God, than the word Church. 
Psal, 26.5. Ecclesia malignantium.  Sometimes, it is taken for any assembly; sometimes for a faithful, & religious assembly; and then it sometimes noteth out the whole body of the elect in all ages, times, & places, both in heaven & earth; and only them. So it is in the article of our faith, 
Catholic Church.  I believe the catholic church, that is, all those who are, or shall be saved both Angels & men; so it is taken in that speech of our Saviour; Upon this rock will I build my church, 
Matth. 16  that is, the whole catholic church. Sometimes it is taken for that part only, which is in heaven; 
Ephe. 5.27.  as when it is said, that the church is without spot, or wrinkle; which can be verified of no part▪ (whatsoever the Anabaptists dream) but of that which triumpheth. Sometimes it is taken for that part of the catholic church, 
1. Tim. 3.15.  which is militant, that thou mayst know how thou oughtest to behave thyself in the house of God, which is the church of the living God; the pillar and ground of truth; 
Act. 5.11  So fear came upon all the church. Sometimes it is taken for the pastors, and governors only of the church, as when it is said, Tell the church, 
Matt. 18.17  that is, the heads and governors of the church. Sometimes for the people, Take heed therefore unto yourselves, 
Act. 20, 28.  and to all the flock, whereof the holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with that his own blood. Sometimes for particular churches, 
Reu. 2, 1.  professing the doctrine and religion of Christ: as, To the Angel of the church of Ephesus; so we say, the church of Rome; the church of Corinth; the church of England: now from the mistaking of this word (Church) doubtless much harm, and needless contentions have come unto the church of Christ. For in the first great contention (of what persons the Church consisteth) in my opinion we dispute of one Church, namely, the true Catholic, all which must be saved; they dispute of the visible, wherein are hypocrites also. So that the reasons that are brought on both sides, are smally to the purpose, seeing both sides directly mistake the question. Thus in the judgement of those of the Church of Rome, persons excommunicate (though unjustly) are cut off from the particular Church, but not from the catholic; excommunication being only, the censure of a particular Church: Therefore (saith our Saviour Christ) many are called (with an external calling to the society of the ●isible Church) but few are chosen; that is, to the Catholic. For though both be a fold, yet of the visible Church (saith Saint Austin) In the Church there are many wolves, and out of the Church there are many sheep; but in the Catholic, without any other mixture are sheep only. Now visible and invisible maketh, not two Churches; but the divers estate & condition of one, & the same Church. Hence cometh it to pass, that in this question of the visibility of the Church, there is the like mistaking as in the former; for they of Rome say, we have made this distinction, because our Church hath not been always visible; but we say, if our Church had been as glorious, and as famous, as any Church in the world, we would have accounted, the Catholic Church invisible: Which (no doubt of it) they of Rome do, understanding (Catholic and visible) as we mean. For the Church of Christ, which we properly term his mystical body, can be but one; neither can that one, be sensibly discerned, by any man; in as much as the parts thereof, are some in heaven already with Christ, and the rest that are on earth, (albeit their natural persons be visible) yet we cannot discern under this property, 
Hook. lib. 5.  whereby they are truly and infallibly of that body; only our minds by internal conceit, are able to apprehend, that such a real body there is, a body collective, (because it containeth a huge multitude) a body mystical, (because the mystery of their conjunction is removed altogether from sense.) Whatsoever we read in scripture concerning the endless love, and the saving mercy, which God showed towards his Church, the only proper subject thereof is this Church. They who are of this society have such marks, and notes, of distinction from all others, as are not subject unto our sense; only unto God who seeth their hearts, and understandeth all their secret cogitations, unto him, they are clear, and manifest. In the eye of God, they are against Christ, that are not truly and sincerely with him; in our eyes, they must be received as with Christ, that are not to outward show, against him; to him they seem such as they are, but of us they must be taken for such as they seem. All men knew Nathaniel to be an Israelite, but our Saviour piercing deeper, gives further testimony of him then men could have done, 
joh. 1.47.  with such certainty as he did; behold indeed, an Israelite, in whom is no guile. Now as those everlasting promises of love, mercy, and blessedness, belong to the mystical Church, even so on the other side, when we read of any duty, which the Church of God is bound unto; the Church whom this doth concern, is a sensible known company; and this visible Church in like sort is but one, continued from the first beginning of the world to the last end: which company, being divided into two parts, the one before, the other since the coming of Christ; that part which since the coming, partly hath embraced, and partly shall hereafter embrace the Christian Religion, we term as by a proper name, the Church of Christ. 
Ephes. 2.16.  For all make but one body, the unity of which visible body, and the Church of Christ, consisteth in that uniformity, which all several persons thereunto belonging have by reason of the one Lord, whose servants they all profess themselves to be, that one faith, which they all acknowledge; that one baptism, wherewith they are all received into the church. As for those virtues, that belong unto moral righteousness, & honesty of life; we do not speak of them, because they are not proper unto Christian men, as they are Christian, but do concern them, as they are men. True it is, the wa●t of these virtues, excludeth from salvation; so doth much more the absence of inward belief of heart; so doth despair and lack of hope; so emptiness of Christian love and charity; but we speak now, of the visible Church, whose Children are signed with this mark; One Lord, one Faith, one Baptism. In whomsoever these things are▪ the Church doth acknowledge them for her children; them only she holdeth for aliens and strangers, in whom these things are not found. For want of these, it is that Saracens, jews, and infidels are excluded out of the bounds of the Church; others we may not (though you do) deny to be of the visible Church, as long as these things are not wanting in them. For apparent it is, that all men are of necessity, either Christians, or not Christians; if by external profession, they be Christians, then are they of the visible Church of Christ; and Christians by external profession they are all, whose mark of recognizance hath in it those things which we have mentioned: Yea although they be impious Idolaters, wicked heretics, persons excommunicable, such as we deny not to be even the limbs of Satan, as long as they continue such. Is it then possible, say you, that the self-same men should belong both to the Synagogue of Satan, and to the Church of Christ? Unto that Church, which is his mystical body, not possible; because that body consisteth of none, but only true Israelits; true sons of Abraham, true servants, and Saints of God. Howbeit of the visible body and Church of Christ, those may be, and oftentimes are, in respect of the main parts of their outward profession, who in regard of their inward disposition of mind, yea of external conversation, yea even of some parts of their very profession, are most worthily both hateful in the sight of God himself, and in the eyes of the sounder parts of the visible Church, most execrable. From hence have proceeded those bitter speeches, wherewith many of our reverend Fathers have censured the Church of Rome: as also those violent courses, and unseemly, which they have hitherto used against us. 
Matth. 13.47  Therefore our Saviour compareth the kingdom of heaven, to a net, whereunto all that cometh neither is nor seemeth fish; his Church he compareth to afield, where tars manifestly known and seen by all men do grow, intermingled with good corn; and so shall continue till the final consummation of the world. God hath had ever, and ever shall have, some Church visible upon earth. But for lack of diligent observing, the difference, first betwixt the church of God, mystical and visible; then between the visible, sound, and corrupted, sometimes more, sometimes less, the oversights are neither few, nor light, that have been committed: This deceiveth them, and nothing else, who think that in the time of the first world, the family of Noah, did contain all that were of the visible church of God. From hence it grew, and from no other cause in the world, that the African Bishops, in the council of Carthage, knowing how the administration of Baptism belongeth only to the church of Christ, and supposing that heretics, which were apparently severed from the sound believing church, could not possibly be of the church of jesus Christ, thought it utterly against reason, that baptism administered by men of corrupt belief, should be accounted as a Sacrament. Some of the Fathers were earnest, especially Saint Cyprian, in this point: but I hope you have not yet proceeded so far. This opinion was afterwards both condemned by a better advised council, and also revoked by the chiefest of the Authors thereof themselves: 
In conc. Nicen. vide Hieron. in di. con●. Lucifer.  And therefore as it is strange for any man to deny them of Rome to be of the church; so I cannot but wonder, that they will ask where our church was, before the birth of Martin Luther; as if any were of opinion that Luther did erect a new church of Christ. No, the church of Christ, which was from the beginning, is, and continueth in substance the same unto the end; of which, all parts have not been always equally sincere and sound. In the days of Abiha, it plainly appeareth, that juda was by many degrees more free from pollution, than Israel: In Saint Paul's time, 
2. Cor. 13  the integrity of Rome, was famous; Corinth many ways reproved; they of Galathia much more out of square: in john's time, Ephesus and S●yrna, in better state, than Thiatyra and Pergamus were; and yet all of them, no doubt, parts of the visible church; so standeth the cause, betwixt Rome and us; so far as lawfully we may, we have held, and do hold fellowship with them; we acknowledge them, to be of the family of jesus Christ; and our hearty prayer unto God Almighty is, that being conjoined, so far forth with them, they may at length, if it be his will, so yield to frame, and reform themselves, that no distraction remain in any thing, but that we all, may with one heart, and one mouth glorify God, the Father of our Lord, and Saviour, whose church we are. As there are, which make the church of Rome no church at all, utterly: so we have them amongst us, who under pretence of imagined corruptions in our discipline, do give, even as hard a judgement of the church of England itself. But whatsoever either the one sort, or the other teach, we must acknowledge, even heretics themselves, to be (though a maimed part) yet a part of the visible church. For as to baptise is a proper action, belonging unto none but the church of Christ, which is true in the church of Rome (howsoever some Anabaptists account it but a mockery) so if an infidel, should pursue to death an heretic, professing christianity, only for christian profession sake, could the church deny him the honour of Martyrdom? Yet this honour all men know to be proper unto the church; and therefore where the Fathers make opposition betwixt the visible church, and heretical companies (as often times they do) they are to be construed, as separating heretics, not altogether from the company of believers, but from the fellowship of sound believers: for where professed unbelief is, there can be no visible church of Christ; there may be where sound belief wanteth. Infidels being clean without the church, deny directly, and utterly reject, the very principles of Christianity; which heretics embrace, and err only, in misconstruction. And therefore it is strange that you dare affirm; the Turk to hold any part of the christian faith, or to be in that respect comparable to the church of Rome: For that which separateth utterly, that which cutteth off clean, from the visible church of Christ, is, as Master Hooker saith, 
Book. 5. pag. 186.  plain Apostasy; direct denial; utter rejection of the whole christian faith; as far as the same is professedly different, from infidelity. Heretics, as touching those points of doctrine wherein they fail; Schismatics, as touching the quarrels, for which, or the duties wherein they divide themselves from their brethren; loose, licentious, and wicked persons, as touching their several offences, or crimes; have all forsaken the true church of God, the church which is sound and sincere, in the doctrine; that they corrupt: The church that keepeth the bond of unity, which they violate: the church that walketh in the laws of righteousness, which they transgress: This very true church of Christ, they have left; howbeit not altogether left, nor forsaken simply the Church, upon the main foundations whereof, they continue built, notwithstanding these breaches, whereby they are rend at the top asunder. But peradventure you will say, why then do we refuse to communicate with the church of Rome, more than Zacharie, Elizabeth, Anna, and others, did with the high priests? corruptions being in both, and both remaining parts of the church of God? I answer, that in the time of our Saviour Christ, the synagogue of the jews, although it was not in regard of the high Priests, and chief Doctors in all respects, the true visible church; yet in some sort, it was; because the remainders of religion, were left, & the worship instituted of God himself, was not wholly taken away: so with the Papists we would not be afraid to communicate, in our liturgy, if it were not in respect of their superstitious order, & some prayers which are idolatrous, for which we have some reasons, as yet to doubt, that they have no warrant. We must all of us be joined to the true church, else we cannot be saved, that is to the catholic▪ not the visible: for doubtless a man may be saved, that liveth not in any particular Church; or that is excommunicated from all: yet we say, thus much; That we must join ourselves to some particular Church, if we will be saved; with this twofold caution, If such a Church be known unto us; or if it be possible to join unto it. Wherein, because every particular may err, yet none absolutely exclude from salvation, all men have reason to join with that, that is most sound. This than were the fittest point, to be discussed with moderation, and learning: That seeing all Churches have some unsound parts in them, which Church is to be reputed at this day the soundest of all the rest. Doubtless the Church of Rome, was once a light to all the Churches of the world; 
Rom. 1. ●.  but through the corruptions of some, those diseases have somewhat infected the Church, which now to the sorrow of Christendom, like a canker, or leprosy, have enlarged themselves. As there is a contention when Adam fell; so histories vary, when this defection began: Some make five or six hundred years to be the continuance of her sound estate; 
Calvin. Melanct.  some three hundredth; some to err, even from the Apostles time. Doubtless in the Apostles time, there were heretics in the Church; the Nicholaitans, Simon Magus, Cerinthus, & others. 
Lib. 3. cap. 32.  Eusebius reporteth out of Egesippus, that although as long as the Apostles lived, the Church did remain a pure virgin, yet after those times, immediately, errors crept into the Church. Clemens Alexandrinus, to confirm that there was corruption of doctrine presently after the Apostles time, allegeth the proverb, There are few sons like their Fathers. Socrates saith of the Church of Rome and Alexandria (the most famous Churches in the Apostles time) that about the year 430. the Roman and Alexandrian Bishops, leaving their sacred function, were degenerate to a secular rule or dominion. Yet we say not, that all before Gregory, were sound, nor all after, corrupt: yet their errors grew on by little and little, even from those men, whose reverend names, gave warrant to what they held; they thinking nothing ●esse, then by those means to have corrupted the Church. But she may when it pleaseth God, recover her former soundness again; if we had but so much care of them, as they seem to have of us; or that all sides peaceably with indifferency, would admit the true use of a general Council. But let their errors be as they are; we leave them, to be reproved by those, whom that business doth concern, and to be judged by the searcher of all hearts: yet for all that, we affirm them to be parts of the Church of Christ; and that those, that live, and die in that Church, may notwithstanding be saved. Of those who are of a contrary opinion in a good meaning, I say with Lactantius, 
Lib. 5. I●st. cap. 19 O quam ●onesta voluntate mis●rierrant.  With how good a meaning these poor souls do evil. To conclude, lest you should think Master Hooker to be arrogant, and presumptuous, to make himself (as you say) the only Rabbi; know that he hath said nothing, which that honourable Frenchman of worthy memory hath not said before, 
In his Treatise of the Church cap. 2.  with great wisdom, moderation, and learning. But if you cannot be resolved without a miracle, as you scoffingly seem to desire, we can but in our prayers recommend your weakness to the God of all power, and the fountain of all light.   

ARTICLE XII. Of Preaching.  
HOw hard it is, for those who are in love with themselves, to car●e a well tempered indifferency, betwixt that, which they out of ignorance perform, and others, out of judgement avoid; this Article alone may serve, as evidence sufficient to persuade all. For even, in the matter, of greatest use unto God's church (the dispensation of the word of life) a vehement dislike of those things, which they cannot attain, hath wrought too violent an opposition, for the overthrow of that course, which learning and truth have held not to be the weakest means, to support the same. Hence cometh it to pass, that whilst all grant the word to be powerful and effectual; some think, this is only true, of the word preached; which otherwise, hath small virtue, except it be in sermons; & those sermons only, to have this power, which are of their own making. Causing the holy ghost, whose strength is perfected in weakness, to be necessarily tied, to a defect of all outward ornaments; as though that almighty power, 
2. Cor. 12  upon whom ever excellency depends, even in the weakest means, were of less authority, or less power, when the means which he useth, were more excellent: thus depriving the church of variety of gifts, who out of obedience and humility, hath learned how to profit by all. But, as to tie the power of converting sinners, to that which is eloquently strong in humane wisdom, were a thing not safe, & injurious to the church; so to be too earnest, against all outward ornaments, through an affectation of pure simplicity, is an error no less dangerous than the former was. For seeing those that teach are not all, either capable, or furnished, with the same gifts, and that continually, there is no less variety in those that hear; it is the wisdom, and discretion of the church, for a better attainment of a more perfect estate, to learn with thankfulness and reverence how to profit by all. For as it is impossible, that any one form of teaching should please or persuade all men, 
Acts. 3.  (a prerogative which was not granted to the first and best sermons) whose excellency was that they converted many, but not all; so the rest, who yet are not, but must be converted, are to expect (though not with curiosity to affect) a variety for the manner, even of that which in substance and end, is but merely one. For the mystical body, as it is full of variety and diversity in his parts, yet in itself but one; so the working is manifold, & different, though the beginning and the end, God's power, and his glory be in truth, to, and for all men, but one. For sometimes the word, by being read proposeth, and preacheth itself to the hearer; sometimes they deliver it, whom privately zeal and piety moveth to be instructors of others, by conference; sometimes, of them it is taught, whom the church hath called to the public, either reading thereof, or interpreting; & by them after a most divers manner; but all tending to one end, for which God hath made his visible church to be that congregation of faithful people, wherein the pure word of God is preached: so that in this respect we refuse not, to make the preaching of the word (taking the word preaching for all manner of teaching) to be an essential note, of the church. For doubtless in that parable of the sour, 
Matt. 13.3  by you alleged, we mislike not much the interpretation of that Reverend Bishop which you bring forth, as opposite to Master Hooker; saying, God is the husbandman, 
Bishops of Lincol. 1. Ser. upon. Mat. 13.  the Preachers of the word are the seed sowers, the seed is the word of God, the ground is the hearts of men; and yet Saint Austin, differeth a little from this exposition, where he saith, the sour is God, and I, because he soweth, 
Cophinus Seminantis.  what am I but the seedman's basket? Which even the meanest Christian no doubt is, though never called to the office of preaching, if he can by private conference, exhort and instruct out of holy Scripture: which as it is an act of less honour, and profit, than the preaching of those, that are worthily called to that office; so even, in their sermons that are called, there is no man but must acknowledge, a manifold, and apparent difference. For seeing speech (as Master Hooker saith) (which you mislike) is the very image, whereby the mind, and soul of the speaker, conveyeth itself into the bosom of him that heareth; we cannot choose, but see great reason, wherefore the word, that proceedeth from God (who is in himself very truth and life) should be (as the Apostle to the Hebrues noteth) lively, 
Heb. 4.12  and mighty in operation, sharper than any two edged sword. Now, to make our sermons that strong, & forcible word, is to impart the most peculiar glory of the word of God, unto that which is not his word. For touching our sermons, that which giveth them their very being, is the will of man; and therefore, they oftentimes, accordingly taste too much of that over-corrupt fountain, from which they come. For even the best of our Sermons, (and in Sermons there is an infinite difference) howsoever they oftentimes, have a singular blessing, and that the scripture, the pure word of God, is the text and the ground of the speech; yet the rest of the discourse, which is sometimes two, or three hours long, (a time too long for most preachers to speak pertinently) is but the paraphrastical enlarging of the same text, together with those fit exhortations and applications, which the learning of the preacher, is able to furnish himself withal, and his discretion shall think fit for that auditory to which he speaketh. And therefore, as to equalize every declamation, or oration in schools, to them, is to wrong sermons; so to make, even the best sermons, equal to the scripture, must be in apparent reason a great wrong, to that which is immediately Gods own word; whereunto, though the best preach agreeably, yet the sermons of none, since the Apostles time, are or aught to be esteemed of equal authority with the holy scripture: and yet, we are not afraid, to ascribe unto them, that blessing from above, to convert, reform, and strengthen, which no eloquence, Wisdom, Learning, Policy, and Power of the world, is able to match. Neither is there contrariety in this, that we that are the Preachers are sent as the Apostles were, in respect of our calling from God; and yet, that the learning, and wit of man, giveth the very being unto that we teach. Unless (which some overboldly do) you think it unlawful to use either learning or wit, in making of sermons: As though all other helps, purchased with great cost, and infinite labour, together with a natural ability, all perfected in those excellent fountains of all learning, the Universities, were to be rejected, as wholly unprofitable in this business. Neither doth Master Hooker, or any other of judgement say (which you seem to infer) that a man by natural wit, without a supernatural light, from the scripture, is able to utter those mysteries as he ought; which doubtless being a great fault, is rather the error of those who preach most, and yet use least helps of learning or wit, for that they utter. Wherein it must needs seem strange, that they ever understanding by the word, the word preached; whereunto they ascribe vital operation; yet they perform this with such negligence, that they come rashly, unfurnished, to so great a business; and scarce attentively weigh the dangerous sequel, of this construction. Doubtless, our sermons, even the best, either for sound knowledge, or pure zeal, are not God's word in the same manner that the sermons of the Prophets were; no, they are but ambiguously termed his word, because his word, is commonly the subject, whereof they treat, and must be the rule whereby they are framed. Yet sermons have sundry, peculiar, and proper virtues, such as no other way of teaching beside hath: aptness to follow particular occasions presently growing; to put life into words, by countenance, voice and gesture; to prevail mightily in the sudden affections of men; these and such like, are those excellent prerogatives, which some few may challenge, who worthily deserve the name to be called preachers. We reject not (as of no use at all in the Church) even the virtuous labours of meaner men, who come far short of the perfection of these few; but earnestly wish the governors of our Church, for fit employment and maintenance, to respect both: And they laying aside all comparisons, equally to labour to further that work, which by a blessing from above, knoweth how to profit by the labours of all. 
Epist. pag. 23. sin. 20.  It seemeth by that which you allege, that only such sermons, have their being, from the wit of man, which curiously bring into the pulpit, Poets; Philosophers; Rhetoricians; Physicians; Schoolmen, and other humane learning; which the reverend Fathers, say you, and more stayed divines, are war●e to avoid. In this speech of yours, in my opinion, there are two faults. The first, a particular unjust censure, of the Fathers, whether you mean, the holy Fathers of the Church, as Saint Austin, Saint Ambrose, Saint Gregory, Saint Bernard, and the rest; or those reverend Fathers which do live at this day; all which, whilst you seek to commend, directly you dispraise; accounting them, to avoid all human learning, and that their sermons, have not their being from the wit of man: which doubtless is false, seeing they excel by infinite degrees, the sermons of many others which are framed, by neither. The second fault, is a general taxation of all those, who any way furnish their sermons with human learning. You may peradventure be able, to give good direction in other points, but surely in framing of a Preacher, or making of a sermon, you are much deceived: for I can never persuade myself, that the exactest industry that man can use, is unlawful or unnecessary in this work; for sometimes, we are to deal with those, whose opinions are not easily confuted without human learning; nor their attention gained without wit; nor their affections persuaded without eloquence; where to come unfurnished, and leave the workings without means, to him who giveth a power, and a blessing to the means we use, is all one to appoint him what means are fittest, or to enjoin him to work without means at all: which, though that Almighty power can do, yet then to refuse them, when they are provided, or not to furnish us, with as much as we can of the best that he hath provided, it argueth our unthankfulness, and our want of choice. This made (when Celsus, julian, and Porphyry, had written against us) the holy Fathers to confute them, with all variety of human learning; that thus the enemies of that truth, which we teach, may say with julian, We are struck through with our own weapons. 
Prop●lis p●nnis configutur.  This was the happiness of Epiphanius (whi●● I wish were common to all preachers) that his writings were read of the learned for the matter, of the simple for the words. Thus we should not doubt but to win an attention from all; nay even for the true discharging of this business, there is a necessary use of Grammar, to teach the original & propriety of words; of Logic, to discern ambiguities; of Rhetoric, for ornament (a good tale being much better, when it is well told;) of Philosophy, for the unfolding the true nature of causes; the ignorance whereof, hath brought much error in expounding the holy Scriptures; of History, for the computation of times; in one word, of all human learning, which like the spoils of Egypt, we have recovered from the unjust owners; accounting it no more disgrace to be accused of eloquence, wit, or human learning, then S. Austin did, by Petilian, to be termed Tertullus the Orator. There be that account Incivility of manners, and Rusticity of speech, 
Ad Marcell. epist. 102.  as Saint Hierome speaketh, true holiness. But it is not fit, that those that are toothless should envy the teeth of others; or those that are Moules, repine that others see (as the same Father admonisheth Calphurnius.) 
Epist. ad Rom.  It hath been a trouble, of some of our best and most excellent preachers, that they have been enforced, after their wearisome ●oiling, and unregarded pains, to give a reason, and make a defence (as though they had committed a fault) for the use of that, for which in true estimation, they ought to have reaped much praise. And therefore saith one (whom I dare oppose, for eloquence and judgement, 
London.  against the best in that great city of the contrary faction) I am not of opinion with those men, who think that all secular, 
M. King upon jonas, pag. 541  and profane learning should be abandoned from the lips of the preacher, and that whether he teach, or exhort, he is of necessity to tie himself, to the sentence and phrase of only Scripture. Good is good, wheresoever I find it: upon a withered and fruitless stalk, 
De Baptis. contra Donat. lib. 6. cap. 2.  saith S. Austin, a grape sometimes may hang; shall I refuse the grape because the stalk is fruitless and withered? There is not any knowledge of learning to be despised, seeing that all science whatsoever, is in the nature & kind of good things; rather those that despise it, we must repute rude, & unprofitable altogether, who would be glad that all men were ignorant, that their own ignorance lying in the common heap, 
Adverse. Cresco. 〈◊〉. cap. 1.  might not be espied. And S. Austin in in another place, saith, Eloquence is not evil, but a sophistical malignant profession, proposing to itself, not as it meaneth, but either of contention, or for commodity sake, to speak for all things, & against all things. What were more profitable, than the eloquence of Donatus, Parmenian, & others of your sect, if it ran with as free a stream, for the peace, unity, truth, and love of Christ, as it floweth against it? for else it is a venomous eloquence, 
Epist. ad Cornel.  as Saint Cyprian wrote of the eloquence of Novatus; I know there is much amiss, both in matter, and in the use of profane learning; but this we are sure, if we bring it to the Scripture, if it be faulty, it is condemned; if wholesome, it is there confirmed. And I see no reason, that any man should be bold, to offer his own inventions, and conceits to the world, when he findeth such, in the Fathers, and others, as cannot be amended. I am sorry that the learned of any sort (as my Author saith) that hath but born a book, should dispraise learning; she hath enemies enough abroad, though she be justified by her children. It is fitter that wisdom, be beaten by fools, then by those who ought to be esteemed wise; above all other places, a blow given in the pulpit against learning (a fault too common) leaveth a scar in the face of knowledge, which cannot easily be cured. It calleth in question, the reaching of others, as if they fed the people with acorns & husks, not bread; or because they gather the truth out of human Authors, they contemned the authority of the holy Scriptures. Doubtless, it is sometime vanity in those that preach, & itching in those that hear, & a thing not tolerable, or allowable in either; but where it is otherwise, let not a ras● conclusion without proof (as though it were young men's faults) be admitted against good learning. If Asclepiodorus will draw with a coal, or chauke alone, I judge him not; if others, will paint with colours, neither let them be judged: for those, that are wise, and humble in the Church, know how with discretion to make use of all; and yet, not all of the like authority. For doctrines derived, exhortations deducted, interpretations agreeable, are not the very word of God, but that only, which is in the original text, or truly translated; and yet we call those sermons, though improperly, the word of God. To conclude this point, as our Church hath many excellent Preachers, which we wish by good encouragement may increase; so it is too presumptuous a labour for any, to prescribe one form necessary to all. But I could wish that all were like him whom you accuse, or like one Marianus Genazanensis, 
Epist. lib. 4. Epist. 6. Tristano Chalco.  whom Angelus Politianus doth excellently describe, in my opinion an excellent pattern of a reverend Divine.   

ARTICLE XIII. Of the Minister's office.  
IN the actions of this life, whether spiritual or temporal, God and man give their approbation in a divers manner; the one looketh only at the thing done, the other at the mind & disposition of the doer. And therefore, the same things from divers parties, are not of the same, nor of like value: nay, that which is from sincerity, a worship; is from hypocrisy, a sin: and the defects, which outwardly the manner of doing disproveth, the sincerity oftentimes in the mind of the doer, acquitteth. In the eye of man, it is sometimes a fault which is no sin; & in the eye of God, a sin, which in the eye of man, was no fault. So that according to laws, which principally respect the heart of man, works of religion being not religiously performed, cannot morally be perfect. Baptism as an Ecclesiastical work, is for the manner of performance ordered by divers ecclesiastical laws, providing, that as the sacrament itself, is a gift of no mean worth; so the ministery thereof might in all circumstances, appear to be a function of no small regard. The ministery of the things divine, is a function, which as God did himself institute; so neither may men undertake the same, but by authority and power given them in lawful manner. That God which is no way deficient or wanting unto man in necessaries, and hath therefore given us the light of his heavenly truth, because without that inestimable benefit, we must needs have wandered in darkness, to our endless perdition; and who hath in the like abundance of mercies, ordained certain to attend upon the due execution, of requisite parts, and offices, therein prescribed, for the good of the whole world; which men thereunto assigned, do hold their authority from him, whether they be such as himself immediately, or else the Church in his name investeth; it being neither possible, for all, nor for every man, without distinction convenient, to take upon him a charge of so great importance: and therefore very fitly, the Church of England affirmeth, that it is not lawful for any one, 
F●●le. Ang. artic. 23  to take to himself the office of preaching publicly, or administering the Sacraments, in the Church, except he be first lawfully called to do th●se things: For God who hath reserved, even from the first beginning of the world, until the end thereof, a Church unto himself, upon earth; against which, the gates of hell, shall not prevail; hath likewise appointed, a perpetual ministry for the service therein; which though for outward calling hath not been ever the same, yet continually it was limited, in those bounds, as a thing most unmeet, and unlawful, for any man to undertake, that was not called. For as it is Gods infinite mercy, when he could either save us without the ministry of any, or by the ministry of Angels; yet then to honour man, with this dignity to make him a coadjutor, dispenser, and cohelper in so great a work; so it is his wisdom to appoint both for the avoiding of confusion, and unfitness, such persons as are truly allotted to so honourable an office; which neither before, under, or after the law, was ever lawful, without any calling to undertake. The enemies to this religious order of the Church, have been certain lovers of confusion, which under pretence of the calling of the spirit, have overboldly intruded themselves, into those holy functions; for which lawfully they had never warrant. Such were the Enthusiasts, Anabaptists, Schwenkfeldians, who being enemies to all order, under pretence of a calling from the Holy-ghost, which others wanted, have made a passage contrary to that restraint of the Apostle, 
Heb. 5.4.  (Let no man take upon him that honour to himself, but he that is called of God) without expectation of lawful warrant, to those duties, that in the Church are greatest: for in the time before the law, it was not permitted to take the office of priesthood, unless he either were or had the prerogative of the eldest brother. This was for the sin of Reuben derived to the tribe of Lovie; first for their zeal, in that great idolatry; and was after confirmed unto him, in the sedition of Corah: and yet not to all of that family, either to serve in that tabernacle, 
Levit, 21.22 Num. 8.  or to teach throughout all Israel. Neither were all ages equally fit unto this calling; it being neither lawful before five and twenty, nor after fifty to be admitted to it: As also those, that were admitted, had a special consecration, for a personal difference, from the rest of that family, 
Exo. 29 Leuit. 8 Num. 8  to let them understand, that although they, and only they of that tribe, were to be employed in those functions, yet it was not lawful to undertake it, without a calling: this afterward, when better notes of eminency gave that allowance which before birth did, was with greater reverence to be expected, and to be observed with a greater care, by those whom the Church had invested, with authority to call unto that charge. To these persons, because God imparted power over his mystical body, which is the society of souls, and over that natural, which is himself, for the knitting of both in one (a work which antiquity doth call the making of Christ's body) the same power is in such, not amiss both termed a kind of mark, or Character, and acknowledged to be indelible. For ministerial power, is a mark of separation, because it severeth them that have it from other men, and maketh them a special order, consecrated unto the service of the most high, in things wherewith others may not meddle. Their difference therefore from other men is, in that they are a distinct order: and I call it indelible, 
Hook. lib. 5. pag 228.  because they which have once received this power, as Master Hooker saith, may not think to put it off and on like a cloak, as the weather serveth, to take it, reject and resume it, as oft as themselves list: of which profane and impious contempt, these latter times have yielded (as of all other kinds of iniquity and apostasy) strange examples. But let them know, which put their hands to this plough, that once consecrated unto God, they are made his peculiar inheritance for ever. Suspensions may stop, and degradations utterly cut off, the use or exercise of power given; but voluntarily it is not in the power of man, to separate and pull asunder, what God by his authority coupleth: Neither need there a reordination for such as were consecrated by the Church, in corrupter times; for out of men endued with gifts of the spirit, the Church chose her ministers, unto whom was given ecclesiastical power by ordination, which they could neither assume, or reject at their own pleasure. Of these, without doubt the Apostolic Churches, did acknowledge but three degrees at the first; Apostles (in stead whereof are now Bishops) Presbyters, and Deacons; for there is an error (as Master Hooker saith) which beguileth many, who much entangle both themselves and others, by not distinguishing, services, offices, and orders Ecclesiastical; the first of which three, and in part the second, may be executed by the laity, whereas none have, or can have the third, 
Ostiarii.  namely (order) but the clergy. Catechists, Exorcists, Readers, Singers, and the rest of like sort, if the nature only of their labour, and pains be considered, may in that respect seem clergy men; even as the fathers for that cause term them usually Clerks; as also in regard of the end whereunto they were trained up; which was to enter into orders, when years and experience should make them able; notwithstanding in as much as they no way differed from others of the laity, longer than during that work of service, 
Hook. lib. 5. pag. 240.  which at any time they might give over, being thereunto but admitted, not tied by irrevocable ordination; we find them always, exactly severed from that body, whereof those three before rehearsed orders, alone are natural parts. This will appear more fully (howsoever you mislike it) ●f we consider but a little, 
Ostiarii.  those services, and duties, about which they were employed. The first were doorekeepers, (for we omit the first tonsor, which was not any order but a preparation) whose office was, as Master Calvin noteth, to open and to shut the doors of the temple; 
Lib. 4. Instit.  we agree in this with the Church of Rome; 
cap. 4 sect. 9 Bellar. tom. 1. de Cler. lib. 1. cap, 13. Lect●re●.  our diffrenece is, for the ordination of them. The second were readers, the duty of these, as Zanchy saith, was only to read the Bible, without any exposition, in a pulpit or place more eminent than the rest; so that in the compass of a whole year, it was fully finished and read over: this was to make the people who could not read, more familiarly acquainted with the holy scriptures. Of this duty, 
Epist. lib. 2.5. lib 3. Epist. 22 lib. 4. epist. 5.  S. Cyprian in his Epistles, hath written most; as of one Aurelius, being made a Reader▪ of one Satur●s; as also of Celerinus, which afterward was a Martyr. The difference betwixt us, in this point, and the Church of Rome, is, that they make it a certain degree and order, which Master Calvin doth not; 
Lib. 4. Inst. cap. 4 sect. 9  which in my opinion is no material difference, seeing undoubtedly the Church by special ordination (without Ecclesiastical order) appointed those, whom she used in those places. The next were exorcists, 
Exorcistae. which did adjure those that were possessed  with unclean spirits; but this was rather doubtless a peculiar gift, 
Ca●. lib. 4 cap. 49 sect. 24. Zanch. in 4. praecep. pag. 688. Disputatores. Acolouthi.  than any ordinary office in God's Church. The next were disputers, which were appointed with all comers to defend the religion, against the heathen. The next were Acolouthi, attendants upon the Bishops, with whom these had for their learning, and reverend behaviour, that familiarity, that they were thought fittest to succeed in the place of Bishops. This, as it was an employment of great respect; so it is retained in the Church of Rome at this day, with too mean a regard for so reverend a place. The next were Singers: for it was thought unfit, 
Cantatores Greg. in regist. lib. 4 cap. 88 Catechista. Gal. 6.  that a Bishop, a Presbyter, or Deacon, should do this. The last which we will reckon, was the Catechists, whose office was to teach children, and others converted, the sum of Christian doctrine. This duty was referred to learned men; sometimes Presbyters, Doctors, or Deacons; but not ever. For though Origen and Clemens, were both Doctors, 
Eusib. lib. 6. Cap. 13. & 20.  and Catechists in Alexandria; yet all that were Catechists, and so allowed to expound, and teach the Scriptures, were not of necessity admitted to holy orders: and so consequently, as the word is properly taken by Master Hooker, none of the Clergy. I say properly, for Clergy is a general name for all those, 
All Christians.  whose lot, and portion is the Lord: More specially for those, who are students in divinity, & after are to enter into holy orders. Of these, there were Colleges after the Apostles; as before, Colleges of the Prophets. And out of these, were taken such, as the Church (without Ecclesiastical ordination) used in those services, which before are mentioned. Out of all which, it is most apparent, that from the Clergy in respect of ministerial power, these are justly severed. This is that which you mislike, esteeming it a thing unfit for any man to preach, that hath not a ministerial calling. Neither doth Master Hooker determine how fit it is, that this should be performed, by men who are not entered into orders; but that this hath sometimes been the practice of the Church, howsoever now performed by men of another calling; there is no man of any reading can possibly doubt: Neither is the practice in some Colleges of divines at this day, altogether unlike; where men are admitted, even for exercise, or trial, to interpret & expound the Scriptures, which are not as yet (but hereafter may be) consecrated to an Ecclesiastical function. Now, whereas you scoff at the word Character, as if there were no stamp at all which made a difference betwixt the Clergy and the Laity: know, that where there is a change of estate, with an impossibility of return, there we have reason to account an indelible character to be imprinted. 
Bell. 〈◊〉. 2. pag. 220.  This faith the Church of Rome, is in Baptism, Confirmation, & Order. Of the last of which, we only contend at this time: For any thing that I read, Saint Austin was the first that used the word in this sense; and no doubt of it, in Baptism there is that mark stamped upon us, in that we are baptised, that there is a passive power, as the Schoolmen call it, which maketh a man in time fit to receive the rest, which they call Sacraments, and without which, they are truly accounted void. This form, figure, impession, or character, is called indelible, because that is not to be reiterated, from whence it cometh. The character of Order, is an active power, as the Schoolmen speak, which giveth an ability publicly to administer the Sacraments, unto those, whom the church hath esteemed fit. From whence proceedeth the second great exception, which you have taken in this Article, namely, that Master Hooker seemeth to grant a liberty, as for Cat●chists to preach, who are no Ministers; so also for women in cases of some necessity to baptize, 
My L. Grace of Cant. D. Whitgift. pag. 516.  contrary, say you, both to that most Reverend Archbishop, and others, who constantly affirm, that God, & well ordered Churches forbid women all dispensation of holy mysteries. We are not to dispute, what laws give allowance to the performance of this office, nor what care ought to make restraint from too usual a liberty of doing it without great necessity; seeing weakness is commonly bold, and boldness a presumptuous intruder, where it hath least cause. But this we say, which M. Hooker hath pro●ed already, that Baptism by women is truly Baptism, good, and effectual to those that have it: neither do all those exceptions of sex, quality, insufficiency, or whatsoever, serve to frustrate, such as the Church of her indulgence, is willing to admit, from being partakers of so great a benefit. To make women teachers in the house of God, were a gross absurdity, 
1. Tim. 2.12.  seeing the Apostle hath said, I permit not a woman to teach: and if any from the same ground, exclude them from other public offices in the Church, we are not much against it. But to women's Baptism in private, by occasion of urgent necessity, the reasons that concern ordinary Baptism in public, are no just prejudice; neither can we by force thereof, disprove the practice of those Churches, which (necessity requiring) allow Baptism, in private to be administered by women. We may not from laws that prohibit any thing with restraint, conclude absolute, and unlimited prohibitions. For even things lawful, are well prohibited, when there is fear, lest they make the way to unlawful more easy; & it may be, the liberty of Baptism by women, at such times, doth sometimes embolden the rasher sort to do it, where no such necessity is. But whether of permission besides law, or in presumption against law, they do it (which now is no part of the question in hand) it is not hereby altogether frustrate, void, and as if it were never given. True it is, that seeing God, from whom men's several degrees, & pre-eminences proceed, hath appointed them in his Church, at whose hands his pleasure is that we should receive Baptism; and all other public helps medicinable to the soul; perhaps thereby the more to settle our hearts, in the love of our ghostly superiors; they have small cause to hope that with him, their voluntary services will be accepted, who thrust themselves into functions, either above their capacity, or besides their place, and overboldly intermeddle with duties, whereof no charge was ever given unto them. In which respect, if laws forbid it to be done, yet therefore it is not necessarily void when it is done. For many things are firm being done, which in part are done, otherwise than positive rigour, and strictness did require. Actions usurped have often the same nature, which they have in others, although they yield not him that doth them the same comfort. What defects then are in this kind, they redound with restraint to the offender only; the grace of Baptism cometh by donation from God only. That God hath committed the mystery of Baptism unto special men, it is for order's sake in his Church, and not to the intent that their authority might give being, or add force to the Sacrament itself. Infants have right to Baptism, we all know; that they have it not by lawful ministers, it is not their fault; men's own faults are their own harms. So then we conclude this point, with Master Hooker, that it is one thing to defend the fact for lawfulness in the doer (which few do) and another thing the fact being done, which no man hath reason to disallow; for though it is not lawful for women to undertake that office to baptise, which peradventure belongs not unto them; yet the Baptism being done, we hold it lawful.   

ARTICLE XIIII. Of the Sacraments.  
IT is not a thing less usual in the apprehension of truths, through the weakness of our understanding, to ascribe too little, to that which in all reason hath great virtue; then to allow overmuch to that, which hath no virtue at all. It fareth with men in this kind, as it doth with some deceitful artificers; who bestow most art and outward additions, where inwardly there is least value, whilst they leave that altogether unfurnished, which is able to expose it to sale, by his own worth. It is our fault, no less violently to extol, what our fancies make us to account excellent, then to dispraise things truly commendable in their own nature, because only they have gained this disadvantage, to be disliked by us. So that whosoever maketh, either praise, or dispraise to be a rule of judgement, or the judgement of some few, to be a sign of value, he with like hazard equally erreth in both. For times and places, violent circumstances, of that which men say with or against, breed infinite variety of alterations, where things are the same; and out of commendation alone (a strange effect) dispraise like a monster, doth spring up: It being cause sufcient to distempered humours, vehemently to dislike, only in this respect, that others do commend the same. Wherein, the safest, and most charitable direction, will be absolutely in that violent opposition to believe neither; but even from both, to derive a truth much sounder than that which either holdeth: From hence hath it come to pass, that whilst they of the Church of Rome, have peradventure ascribed too much to works, some of us too little, others have set down an equality, dissenting from both. Thus in the matter of the sacraments, (things of greatest and most hidden virtue left unto the Church, (for they are called Mysteries) some have been thought to derive that power to them, which belongeth to God only; which, whilst others sought to avoid, they have even deprived them, of that grace, which God doubtless in truth hath bestowed upon them. In this kind you are of opinion, that M. Hooker hath erred, who as you imagine, hath ascribed to the sacraments, far more, (following therein the steps of the Church of Rome) then either the Scripture, the articles of our Church, or the exposition of our Reverend Bishops, and others do. For the Fathers (say you) make the Sacraments only Seals of assurance, by which the Spirit worketh invisibly, to strengthen our faith: 
jew Apol. Aug. cap 10 divisi. 1.  And therefore, they call them visible words, seals of righteousness, and tokens of grace. That they do, and say thus, there is no man, doubteth; but we are not yet persuaded that this is all, or the furthest (as you allege) that they say; because undoubtedly we are assured, 
The letter pag. 28. lin. 2.  that they have learned both to know and to speak otherwise. For the Sacraments chiefest force, and virtue, 
Hook book. 5 pag▪ 226  consisteth in this, that they are heavenly ceremonies which God hath sanctified and ordained, to be administered in his Church: First, as marks to know when God doth impart his vital or saving grace of Christ, unto all that are capable thereof: and secondly, as means conditional, which God requireth in them, unto whom he imparteth grace. For doubtless, it must needs be a great unthankfulness, and easily breed contempt, to ascribe only that power to them to be but as seals; and that they teach but the mind, by other sense, as the word doth by hearing: which if it were all, what reason hath the Church, to bestow any Sacrament upon Infants, who as yet for their years, are nor capable of any instruction; there is therefore of Sacraments, undoubtedly some more excellent and heavenly use. Sacraments, by reason of their mixed nature, are more diversly interpreted, and disputed of, than any other part of Religion beside; for that in so great store of properties belonging to the self same thing, as every man's wit, hath taken hold of some especial consideration, above the rest; so they have accordingly given their censure of the use and necessity of them. For if respect be had to the duty, which every communicant doth undertake, we may call them truly bonds of our obedience to God; strict obligations to the mutual exercise of Christian charity; provocations to godliness; preservations from sin; memorials of the principal benefits of Christ. If we respect the time, of their institution, they are annexed for ever, unto the new testament; as other rites were before with the old. If we regard the weakness, that is in us, they are warrants for the more security of our belief. If we compare the receivers, with those that receive them not, they are works of distinction, to separate Gods own from strangers; and in those that receive them as they ought, they are tokens of Gods gracious presence, whereby men are taught, to know what they cannot see. For Christ and his holy spirit, with all their blessed effects, though entering into the soul of man, we are not able to apprehend or express how, do notwithstanding give notice, of the times when they use to make their access, because it pleaseth Almighty God, to communicate by sensible means, those blessings which are incomprehensible. Seeing therefore, that grace is a consequent of Sacraments; a thing which accompanieth them as their end; a benefit, which he that hath, receiveth from God himself, the author of Sacraments, & not from any other natural or supernatural quality in them; it may be hereby both understood, that Sacraments are necessary; and that the manner of their necessity to life supernatural, is not in all respects, as food, unto natural life. Because they contain in themselves, no vital force or efficacy, but they are duties of service and worship; which unless we perform, as the author of grace requireth, they are unprofitable: For all receive not the grace of God, which receive the Sacraments of his grace. Neither is it ordinarily his will, to bestow the grace of Sacraments upon any, but by the Sacraments. Which grace also they that receive by Sacraments, or with Sacraments, receive it from him, and not from them. That saving grace, which Christ originally, is, or hath, for the general good of his whole Church, by Sacraments he severally deriveth into every member thereof. They serve, as instruments, the use is in our hands, the effect is his. And this made the Schoolmen, and the rest, (which you are afraid to grant) to say that the Sacraments were not only signs, 
Aquin part. 3. ●uest. 62  but causes of our justification. Now agent causes, we know, are of two sorts; principal, which worketh by the virtue and power of his form; as fire, maketh hot: and thus nothing can cause grace, 
8. Pet. 1.  but God himself; Grace being a participation of the divine nature. Instrumental, which worketh not as the other, by virtue of his own proper form, but only by that motion, which it hath from the principal, and first agent. Thus do Sacraments work; and therefore saith Saint Austin, 
Cont. Faust. cap. 19  the Sacraments are finished, performed, and pass away; but the virtue of God, that worketh by them, or with them, remaineth. Thus for the use of them, the Church hath Gods express commandment; for the effect, his conditional promise; so that without our obedience to the one, there is of the other no apparent assurance; as chose, where the signs, and Sacraments of his grace are not, either through contempt unreceived, or received with contempt, we are not to doubt, but that they really give what they promise; and are what they signify. For we take not the Sacraments (as it seemeth you do) for bare resemblances, or memorial of things absent, neither for naked signs, and testimonies assuring us of grace received before, but (as they are indeed and in truth) for means effectual, whereby God, when we take the Sacraments, delivereth into our hands that grace, available unto eternal life; which grace, the Sacraments represent or signify: And yet we acknowledge as Hugo saith, 
Lib. 1. de. San. cap. 4  that the Sacraments, being, as he calleth them, vessels of grace, they cure not of themselves, no more than glasses, do the sick; but the potions contained in them. Neither doth any man say, (no not the Church of Rome) (although they be so accused by some of us) that the Sacraments, 
Bel. Tom. 2. lib. 2 de Sacr. cap. 1 Calvin lib. 4. Inst cap. 14. sect. 17.  work of themselves, by a virtue resigned unto them, without God, merely of the worked on actively; but that God worketh by them, as by instruments powerful, and thought in his wisdom fittest. For doubtless, the Church hath authority to use the word, and the Sacraments, as powerful means, of regeneration, both having by a divine ordination, a force, and virtue to beget faith: and therefore justly amongst all the treasures, that God hath left unto his Church, we honour and admire most, the holy Sacraments; not respecting so much the service, which we do unto God in receiving them, as the dignity of that sacred and secret gift, which we thereby receive from God. And therefore, when our Church saith, that Sacraments are not only marks of Christian profession, but rather certain testimonies, 
Eccles. Ang. art. 25.  and effectual signs of Grace, and of the goodwill of God towards us, by which God worketh invisibly in us, we thereby conceive, how grace is indeed the very end, for which these heavenly mysteries were instituted; and beside, sundry other properties observed in them, the matter whereof they consist is such, as signifieth, 
Alia sunt sacramenta d. vitia salutem, alia promittentia salvatorem. Aug. in Psal. 73.  figureth, and representeth their end: For surely sacraments are the powerful instruments of God, unto eternal life. For as the natural life consisteth in the union of the body with the soul; so the spiritual life in the union of the soul with God: And for as much as there is no union of God with man, without that mean between both, which is both; nor this participated to us, without the sacraments; the virtue must needs be great, that God by these imparteth unto his Church. For they are signs, not only signifying, 
Exhibentia. Zanch. in decal. lib. 1. cap. 16. pag. 396.  but (as M. Zanchie saith) exhibiting also invisible grace. For God directly affirmeth, that he giveth that with the sign, which by the sign he representeth. In the Sacraments, we acknowledge three things: The Word, the Element, the thing signified by the word; and represented by the element; and all these united, yet not by any real, or physical union, that one cannot be received without the other; but in these the union is sacramental, and the order mystical, betwixt the signs, and the things signified, by an institution from God: Whereby it cometh to pass, that heavenly and spiritual things by signs bodily, and earthly are signified, offered, and by the virtue of the holy Ghost, really exhibited, and performed unto the elect. Thus if either the signs, or the thing signified be wanting, it ceaseth truly to be a sacrament. Neither is grace, necessarily tied ever, to the external sacrament: for we give the one, and God giveth the other; and when both are given, then is the sacrament faithfully received. 
'tis 3.5.  Thus God justifieth by the washing of the new birth, and the renewing of the holy Ghost: for this being the effect of his promise; the sacraments apply it unto us, by thus giving it, faith by thus receiving, both being as instruments. For God doth justify, by the sacraments, man by faith; but God one, and the same, maketh righteous, by both; he being the author from whence they both come. Therefore it is a branch of belief (howsoever you scoff at it as omitted in our Creed) that sacraments are in their place, 
Hook. book. 5 pag. 133 2. King. 5.14.  as Master Hooker saith, no less required, than belief itself. For when our Saviour promiseth eternal life, it is with this condition, as health to Naaman the Syrian, Wash and be clean. But you are afraid to say that the Sacraments beget faith, although you confess that they do increase it: Surely this is a fear like to the disposition of some melancholy humour, where fancy growing strong, forceth an avoidance of things, oftentimes that are without danger: for to make Sacraments, and the word, to be joined with faith, both in his generation, and in our justification, is neither to rob faith of his proper office, nor to ascribe more unto the Sacraments, then of right belongeth. For we are not in any doubt to affirm, that the Sacraments by the work done actively, do not afford grace, though rightly understood, passively they may, by the work done: for in that justification, and means of righteousness, whereof man is made partaker by the Sacraments, many things concur. First in God's behalf, a will that we should use those sensible elements; in Christ's behalf, his passion, from which the sacraments have their virtue; in the Minister's behalf, his power, his will; in the receivers behalf, will, faith, repentance; in respect of the Sacrament itself, the external action, which ariseth out of the fit application of the matter, & the form of the Sacraments. Now that which in all this, actively, and instrumentally bringeth grace, is the external action, which is commonly called the Sacrament: This having his virtue from his institution, and not from any merit, either in the Minister, or in him that receiveth. For the will of God, which useth the Sacraments as that means of grace, which it hath ordained, concurreth actively, but as a principal cause; the passion of Christ concurreth, as a cause meritorious; the power and the will of the Minister, necessarily concur, but as causes further removed; having their use only in effecting the sacramental action; in whose due circumstances, of administering, he is unwilling to fail. Will, faith, and repentance, are necessarily required in the receiver, that is of years; not as active causes, but as fit dispositions, for the subject; for faith, and repentance, make not the sacramental grace, nor give power to the Sacrament, but only remove those lets, which are hindrances, that the Sacraments exercise not that virtue, that is annexed to them. So that in infants, in whom no such disposition is required, the sacrament of Baptism is available without these. And therefore to satisfy your demands in this Article, we conclude that a man dying without faith, 

Dente non cord, soris non intus. Aug.  
Habent ad testimonium damnationis, non ad adiu●orium sanitatis. A●g. contra litter. Petil. lib. 2. cap 21.  
1. Cor. 11 Tom. 6. lib. 13. cont. Faustum Manich. cap. 16. cont. epist. Parmen. lib. 2.   and receiving the sacramental signs (for sacraments he cannot receive) shall not be saved; and not receiving them (if his want be not either negligence, or contempt) may be saved. Yet the latter to us is fearful, and ordinarily, impossible; whereas the former is an evidence of our hope, and giveth most just reason charitably to judge. So that we say with Saint Austin, he that eateth, and drinketh unworthily, eateth and drinketh his own damnation, but he that contemneth to eat hath not life; and therefore shall not come to eternal life. And yet those things that hurt the unworthy receiver, do much profit him who receiveth them, as he ought.   

ARTICLE XV. Of Christ's Institution.  
IT is not an apprehension equally incident unto the judgements of all wise men, rightly to conceive the true dependence of things; for those who allow, and confess actions, to have much virtue, oftentimes do mistake, from whence that virtue cometh: this, as it happeneth in causes of more usual, and known nature; so it is sometimes, even in those things, where the author is but one, and he incomparably the best: Because he vouchsafeth to admit instruments, of a lower condition, to be agents in the performance of things of so great an use. This maketh men, in the sacraments, those holy institutions of God, left unto the Church, often to fail, in a due estimation of them: And when they do grant, their use to be singular; yet even then, to doubt whereupon this dependeth; because the same things performed by divers, are not the same; and those which admit no difference, in respect of substance, yet are subject, in regard of some circumstance, to an alteration, either more, or less. From hence hath proceeded, the difference in this article, which over violently you urge to be betwixt Master Hooker and our Church; of whom (as usually you do) you carry too jealous a suspicion, of too great agreement with the Church of Rome. That sacraments have a virtue, even more than to be only signs, is already proved: but whether this virtue be less, where the Minister hath more faults, or none at all, where his intention is not to administer a sacrament, that cometh now to be discussed in this place. To make the Sacraments, depend for their grace, upon the integrity of men, were to deny the benefit to a great number without cause, and to punish men, for a fault that were none of theirs. The first of these is denied by few; nay, some are so far from opinion, that sin in the Minister, is any let to the sacrament, that they are not afraid to affirm, that Sacraments are effectual, though administered by Satan himself. 
Luth. de Missa private. ●dit. anno 1534.  Doubtless few (saving only some Anabaptists) deny the efficacy of the Sacraments, for the defects of life, in the lawful dispensers of them. They are inestimable favours, unto God's Church, not to be measured by the hand, from whom immediately we receive them, but by that Almighty power, the fountain of all goodness, from whence they do first come. For as, amongst men it were want either of judgement, or civility, or both, less to esteem of the benefit, for the meanness of the messenger, where we are undoubtedly assured, that it is the princes seal: so, in the Sacraments, we must esteem them, as the seals, & favours of God himself, whatsoever the imperfections are, in those Ministers, from whom we have them. For the defects of men, being in the Church, and lawfully called to those functions, no way touch the efficacy of the Sacraments, whose virtue dependeth upon a higher power: And therefore we deny all reiteration of Baptism, whatsoever the defects for manners are in those, that do first give it. For we are equally baptised, into the name of the Father, the Son, and the Holy-ghost, what unworthiness, or inequality soever, remain in the persons, that do baptise. For the holiness of the Sacraments, is no way polluted, 
Aug. cont. Donatist. lib. 4. cap. 13  by the uncleanness of the hands that give them. For those Sacraments, which unreverently being handled, 
Cont. epist. Parm. lib. 2. cap. 10.  as Saint Austin saith, do hurt the giver, yet even by their hands profit those that receive them worthily. It was both in Asia, and afric, an error long since, 
Euseb. lib. 7. hist. cap. 6. etc. 2  that the Sacraments were not firm, which were administered by Heretics, or schismatics, separated from the unity of the Church. The first author of this, was Agrippinus Bishop of Carthage, whom Saint Cyprian succeeded, as Saint Austin writeth; and was a little infected with the same error. 
Lib. 2. de Baptis.  After these were the Donatists: but we will not labour for confirmation of this point, because, you object nothing against Master Hooker in it. And it is no controversy at all, betwixt us and the Church of Rome: and therefore we say, with the ancient Fathers, Stephanus, 

Euseb. lib. 7. cap. 2. in epist 1. ad Himerium. Ep●st. 22. ad Maced. episc. Epist. 77. ad Nicetam.  
Lib. 2. de Bapt. cap. 3, 4, 5, 6, 7, 9 circa Ann. 327. Eccles. Angl. art. 16.   Siricius, Innocentius the first, Leo, Anastasius the second, in his epistle to Anastasius the Emperor; with the counsels; first the general council of Nice, often alleged by Saint Austin to this end; the first council of Carthage, the last assembly at Trent; with the testimonies of Fathers, and Doctors, and according to the articles of our Church by you alleged; That by the malice of wicked men, which are over the administration of the Sacraments, the effect of the thing ordained by Christ, is not taken away, or the grace of God's gift diminished, as touching them which receive by faith, and orderly, the things offered unto them; which for the institution of Christ, and his promise, are effectual, although they be administered by evil men. But to infer hereupon, that the same actions, howsoever don scoffingly, and in jest, contrary, or besides the holy institution of the Church, are truly Sacraments; It is a conclusion too violent, and not warranted by any truth. For howsoever, the grace of Sacraments dependeth not upon the Minister, who may fail of these virtues, that are fit to be required in him: yet it is necessary, that there should be an intention to administer a true Sacrament, lest we put no difference betwixt that, which either derision, imitation, chance, or the Church doth. For if the conversion of Lucius first Christian king of this land, 
Circa ann. 165  were to be acted upon a stage, and that two persons, were to represent, ●ugatius and Damianus, sent by Eleutherius the Pope, to baptise Lucius, could any man in reason think, how orderly soever performed; that this were true baptism? were not this, to make the bare action, all, and the intention a circumstance not belonging to it? But we must know, as M. Hooker saith, that Sacraments are actions, mystical and religious (for no man can truly define them otherwise) which nature, they have not, unless they proceed from a serious meaning: yet what every man's private mind is as we cannot know, 
Hook. lib. 5. pag. 129.  so neither are we bound to examine; for in these cases, the known intent of the Church, doth generally suffice; and where the contrary is not manifest, (as circumstances will serve easily to discover) we must presume, that he which outwardly doth the work, hath inwardly the purpose of the Church of God. Now, this being a discreet rule, wisely to put a difference betwixt Sacraments (holy actions) and the like irreligiously, and profanely performed, is that, whereat your zealous wisdom, doth take offence; and which you pursue with that bitterness of speech, (calling it mere Popery, a human invention, and inducement to fides implicita) as though the dangers were neither few, nor small, which came unto the Church by this opinion. Let me entreat your patience a little, & vouchsafe to be but advised by him, who in all humility will be ready to follow the sound directions of the meanest in God's church; and I doubt not, to make it apparent, that Master Hooker hath delivered that truth, the contrary whereof, is no way fit, to be admitted, or allowed by us. Some are of opinion, that no intention at all is required in the Ministers of the Sacraments, but that if the thing, and the words be present, though either in ●est, 

But Sacramentum ect Sacra actio.  
Lib. 1. de Sacra. cap 27.  
Lib. de. missa privata.   or otherwise performed, yet notwithstanding it is a Sacrament. The first Author of this, as Bellarmine saith, was Luther, whose words I must needs say, are violently wrested, to make him speak that which he never meant. It is like that heout of whom by misunderstanding you have collected this opinion, was Master Calvin; who rightly deriving the virtue of Sacraments from the Minister to God himself the author of the first institution, saith thus; I refer, so much to the holy institution of Christ, that if an Epicure, inwardly deriding the whole action, 
In audit. con●i●ii. Trid. sess. 7. can. 2  should administer the supper, by the commandment of Christ (mark the words) and according to the rule by him given, (which no man could that wanted the intention of the Church) I would account them, saith he, the true pledges of the body, and the blood of Christ: Where we are willing to confess with him and with truth itself, that Sacraments for their virtue, depend not upon the intention of the Minister, though without the intention of the Church they are not Sacraments. Where, by intention we mean not a particular purpose, of all that the Sacraments require, (a thing peradventure above the capacity of many lawful Ministers) but a general intention, of performing that sacred action, according to the meaning of the Church: Where, by church we mean not any one particular, but the true Church; or as M. Calvin saith, Christ's rule, or that intention which Christians in that action have; and yet if one in this should follow the intention of a particular Church that did err, it were not a reason sufficient to make the Sacrament to be none at all: for even his intention, in following that particular Church though erring, were an intention of following the true Church that doth not err. Neither is it required, as the schoolmen say, that this intention necessarily be actual, nor it sufficeth not, to be habitual, (which may be in men either drunk or asleep) but virtual, that is, in the power of that intention, 
Tho. Aqui●. part. 3. quest. 64. art. 8.  which howsoever now distracted, before was actual: Neither do we mean, that the Minister should necessarily have the same intent of the end, which the Church hath, but of the action; the end being perhaps, without the compass of his knowledge, but the action cannot; unless we suppose him to be a Minister weaker than any church hath. For it is one thing, to intend what the Church intendeth, and another thing, to intend what the Church doth: For those that intent by baptism, an utter acquittance from original sin, and those that do not, there is a diversity in the end, but the action is all one; and therefore not reiterated, though the end be divers. Now to do the external action, and yet in jest, is no more to do, what the Church intendeth to do, than their speech, and action (Hail King of the jews) was any honour, or true reverence to our Saviour Christ. The necessity of this intention, (not for grace, but to make it a Sacramental action) will more evidently appear, if we consider what kind of instrument the Minister is. Man may be the instrument of another agent many ways: First in respect only of his bodily members, his hand, his back or such like; without any, use of the will. Secondly, in respect of his outward parts, with the use of sense; as to read, to watch, to tell what he seeth; and to this also, the will is no further required, but to the outward action. Thirdly, in respect of the bodily members, together with sense and reason, as in judges appointed by Princes to determine causes, wherein wisdom and the will are to be instruments. Now the Ministers of the Sacrament, must be of this third kind: And therefore saith Hugo, if a father should take his son to a bathe, and should say, Son, 
Lib. 2. de ●●cra. part. 6. ●ap. 13.  I wash thee in the name of the Father, and of the Son, and of the holy Ghost, and so dip him in the water, it were ridiculous to think that he were thus baptised. Where, although such profaners are without excuse, for unreverend imitation of holy things, yet these actions, without the intention of the Church, can no ways be termed sacraments. For if those, who hold a sermon read, to be no sermon, and yet a prayer read, to be a prayer, require that the Spirit of grace, 
Perk. upon the Lord's prayer. pag. 143. imp●. 1596.  and prayer, be not wanting in the party reading, and the hearers; how can we think those actions to be sacramental, where in the Minister, there is not so much as an intention, that they should be sacraments? And therefore, saith Hugo, in the place before alleged, 
Ruf●. lib. 10. cap. 14. 〈…〉 2.16 Nice●. lib. 8.40.  Alexander the Bishop held the Baptism that Athanafius ministered to other boys in play, to be true Baptism, because he did it with an intention of true Baptism. In those that are but instruments (as the minister is no more) the virtues of faith, hope, and charity, are not requisite; and yet because they are reasonable instruments, their actions must proceed from election, and intention. Therefore we conclude, that this intention of the Church, is no ground of uncertainty, seeing she tendeth but one thing; that is, to perform them as Sacraments; nor giveth any power to the virtue of the Sacrament; and that the Church cannot make a Sacrament; but to distinguish betwixt actions religious, and the same not religious, there is required the intention of the Church.   

ARTICLE XVI. Of the necessity of Baptism.  
WHere many things are doubted of without reason, it is neither easy, nor usually expedient to answer all. Wisdom esteemeth it much fitter, to pass by without yielding satisfaction to some apparent truths called in question, rather than by answering, to let the simple understand, that men have doubted of those points. For the first calling in question of unfallible truths, gave strength to evil minds, to find out all shows of reason, for maintaining of those things, which their own weakness at first made them simply to mistake. So that, whosoever maketh every doubt to be a contention, or laboureth to confute errors of long continuance, in the first, kindleth but that spark, which without some breath would easily die; and in the latter, must arm himself to encounter an obstinate resolution. The consideration of this, made me not willing, either to dispute the new borne doubts of your own in this Article, which being discussed in time, might grow to be old errors, or to bestow labour, for the assisting of that truth, which out of great judgement, and learning, hath often been defended by other men's pains. But seeing it is an usual false conclusion, as to argue a lawfulness from what we do, so a want of ability from what we do not; I thought it fitter, even following their steps that have gone before me, rather to resolve others what you have doubted of in this point, than that any should conclude out of silence, an impossibility that you could be answered. For the willingness that some men have, to do more than they are able, maketh others suspected, to want ability, in whom there appeareth not the same willingness. If all men rightly considered in those actions that concern man's salvation, how far we are tied not only in obedience, but for use, to those things that are means to effect the same; few would have been so carelessly resolute, to contemn good works, through an opinion of an eternal election, or so negligently have despised the only door of entrance into the Church (Baptism) through an opinion that God doth save, even where this is wanting. 
Roman. Catechis.  We do all confess, that Baptism is a sacrament of regeneration, or new birth, by water in the word of life; that it is a sign, nay a means of initiation, whereby we are coopted into the society of the Church: 
Cal. lib. 4. Inst.  Thus, by this being engraffed into Christ, we may be taken for the sons of God; and so receive new names to be called Christians: And therefore learned men, have thought it to be the door of our actual entrance into God's house; the first apparent being of life, as Saint Basil calleth it; 
Hook. lib. 5. pag 132.  the first step of our sanctification, as Master Hooker saith. For as we are not naturally men, without birth, so neither are we Christian men, in the eye of the Church, without new birth; we say in the eye of the Church: for we take not upon us, to see as God doth, who knoweth without all means, both to make, and without visible tokens, is able to discern who belong unto him: And yet in our eye, Baptism is that, which both declareth, and maketh us to be Christians. 
T.C. lib. 3 pag. 134.  Therefore it is a strange opinion of them, who say, that he which is not a Christian before baptism, cannot be made a Christian by baptism; which is only the seal of the grace of God, before received. These, as it seemeth you do, elevate too much the ordinary and immediate means of life, relying wholly upon the bare conceit, of that eternal election, which notwithstanding includeth a subordination of means; without which, we are not actually brought to enjoy what God secretly did intend: And therefore to build upon God's election, if we keep not ourselves to the ways which he hath appointed for men to walk in, is but a self deceiving vanity: for all men notwithstanding their pre-ordination unto life (which none can know but God only) are in the Apostles opinion, 
Ephe 2.3.12. jewel in the Def. of Apol. 2. par. pag. 150.  till they have embraced the truth, but the children of wrath as well as others. And howsoever the children of the faithful, are borne holy, as you allege out of tjat reverend Bishop; & the Elect, are adopted to be the sons of God in their predestination, 〈◊〉 afterwards when they believe, than they are said more properly to be the sons of God indeed: for although it be true as Saint Paul saith, 
1. Cor. 7.  that your sons are holy, namely, when they are borne, by reason of the promise, yet he saith, that we are sanctified by faith, meaning actually and indeed. For as kings (in those kingdoms that are by election) are first chosen, then designed, then crowned, which last action is that which maketh them full, 
Zanch. in decal. pag. 400.  and complete kings; so whatsoever we were, in that secret election to us unknown, 
1. Cor. 12.  yet then, when we are baptised, and not before, we are properly, publicly, solemnly joined unto God, and admitted into his Church: Yet we exclude not (neither doth any that I know) these benefits thus bestowed, ordinarily, in, and with Baptism, but that extraordinarily (sometimes before, as in Paul and Cornelius; sometimes after, as in many baptised by heretics; sometimes without, as in those who prevent their baptism by martyrdom, and some others) these benefits may be bestowed. For it were a fearful doctrine, injurious to many thousands souls, and blasphemous against the bottomless mercy of a most loving father, to exclude all those from eternal life, whom not negligence, or contempt, but some other occasion hath hindered to be baptised. And therefore it is strange, that you would make M. Hooker to speak for so absolute a necessity (which indeed he doth not) but maketh it limited; or that yourself would dislike a necessity, 
In the Letter pag. 31. lin. 16.  whereas you confess, this to be the condition of baptism, if it cannot be had as it ought. The matter then principally called in question in this Article, is what kind of necessity there is of baptism; a thing already fully handled by M. Hooker; 
Lib. 5. pag. 130.  & therefore we will be more sparing in this point. All things, which either are known causes, or fit means, whereby any great good is usually procured, or men delivered from grievous evil, the same we must needs confess necessary: now we know there is a necessity absolute, & there is a necessity conditional & even that conditional for the end in ordinary estimation, is absolutely necessary. Thus to a man in the sea, to escape drowning, we account a ship a necessary means, even of absolute necessity in respect of our judgement, howsoever some few, have escaped by other means; so our Saviour saith of Baptism, unless a man be born●●gaine of water, 
joh. 3.5  and of the Holy-ghost, he cannot enter into the kingdom of heaven. Which place we understand, howsoever some deny it, of Baptism, by material water, according to the general consent of the ancient Fathers: For it is a rule in expounding the Scriptures, that where a literal construction will stand, (as in this place) the farthest from the letter is commonly the worst. And therefore water, & the spirit both concurring in that sacrament, why should there not be, though not an equal, yet a necessity of both. For as the spirit is necessary to regeneration, so regeneration is necessary to eternal life, which so far dependeth upon the outward sacrament, that God will have it embraced not only as a sign or token what we receive, as you affirm, but also as an instrument, or mean, whereby we receive it; and this without any enthralling, as you seem to fear, of God's merciful grace: Neither, as Hugo saith, do these give, (speaking of the Sacraments) that which is given by these, 
Non enim i●●a tribuunt quod 〈…〉. Hugo. de Sacra. lib. cap. 3  and yet ordinarily as necessary to receive these, as those graces are necessary which we receive by these. For, though Baptism be not a cause of grace, yet the grace which is given by baptism, doth so far depend upon the very outward sacrament, as God will have it embraced as a necessary means, whereby we receive the same: and howsoever we dare not judge those, that in some cases do want it, yet we may boldly gather, that he, whose mercy now vouchsafeth to bestow the means, hath also long since intended us that whereunto they lead. For to imagine, 
Iren. con. Her. lib. 1. cap 18. De baptism.  nothing necessary but saith, is to come near the error of the old Valentinian heretics, who ascribed all to knowledge only. So saith Tertullian. Some account the Sacraments, as unprofitable without faith, so needless where faith is; 
Epist. 70. ad. Hugo.  but no faith can be profitable, saith Saint Bernard to him, who when he may, yet refuseth to receive the Sacraments. Therefore if Christ himself, which giveth salvation, require Baptism, it is not for us to dispute or examine, whether those that are unbaptized, may be saved, but seriously to do that, which is required, and religiously to fear the danger, which may grow by the want thereof. For doubtless, the sacrament of Baptism, in respect of God the author of the institution, may admit dispensation; but in respect of us, who are tied to obey, there is an absolute necessity. 
Hug. de sacra. lib. 1. cap. 5.  For it is in the power, of God without these to save; but it is not in the power of man, without these to come to salvation. And yet the Church holdeth constantly, as well touching other believers, as Martyrs, that Baptism taken away by necessity, taketh not away the necessity of Baptism; but is supplied by the desire thereof. For what is there in us, saith Saint Ambrose, more than to will and to seek for our own good. Thy servant Valentinian (who died before he was baptised) Oh Lord, did both. For as the visible sign, may be without true holiness, so the invisible sanctification, saith Saint Austin, may sometimes be without the visible sign: And yet these are no just reasons, 
Lib. 3. quest. vet. Test. cap. 84  either to make us presume, or to take away the necessity of this holy sacrament: For even those have it in their wish, 

Aqui. part. 3. quest. 63  
Art. 2. voto, non re.  
In Act. Apost. 10 Sect. 9   as the Schoolmen say, who indeed do want the same. And howsoever, as they of Rheims confess, such may be the grace of God towards men, that they may have remission, justification & sanctification before the external sacrament of Baptism; as in Peter's preaching they all received the Holy-ghost before the sacrament; yet this is no ordinary thing now in infants; and whosoever therefore shall contemn them, cannot be saved. Yet God, who hath not bound his grace, in respect of his own freedom, 
Rhem. test. in joh. 3. sect. 2.  to any Sacrament, may, and doth accept them as baptised, which either are martyred before they could be baptised, or else depart this life, with wi●he and desire to have that Sacrament, which by some remediless necessity, they could not obtain. For the just, by what death soever he be prevented, 
Wis. 4.7  his soul shall be in rest. And whereas you demand, whether our sacraments be not the same in nature, virtue, and substance, that the sacraments of the jews were under the law; and therefore baptism to be of no more necessity, 
De doctrine Chri●t. lib. 3 cap. 3.  than circumcision; we answer with Saint Austin: The Sacraments delivered by Christ, are for number fewer; (taking, as Master Zanchy noteth, sacraments largely for all those ceremonies as he did) for performance easier; for understanding more excellent; for observation more chaste. And therefore, though all sacraments for their substance be one, (that is Christ) and that more particularly baptism succeed circumcision: yet their difference is great, both in their rites which were divers, 
Petra erat Chri●●us. 1 Cor. 10 Colos●. 2.  & in the manner of the object; the one Christ to come, the other already come; the one a corporal benefit, to be of that Church which should have her certain seat until the coming of the Messias, in the land of Canaan; the other expecting a spiritual kingdom. The one bound, to an observation of the whole law, Ceremonial, judicial, Moral; the other only to the moral law; and for want of true fulfilling of it, to faith and repentance. The one to Israel only, the other to the whole Church. The one to continue, till the coming of the Messias in humility, the other until his coming in glory. The one belonged unto the males only, the other to all. So that as the differences were many, and not small; even so we doubt not to affirm, that the benefits are far more; and the necessity is much greater. And therefore, as Master Hooker saith, we have for baptism no day set, 
Lib. 5. Pag. 135  as the jews had for circumcision; neither have we by the law of God, but only by the Church's discretion, a place thereunto appointed. Baptism therefore even in the meaning of the law of Christ, belongeth unto infants capable thereof, from the very instant of their birth; which if they have not howsoever, rather than lose it by being put off, because some circumstances of solemnity do not concur, the Church, as much as in her lieth (mark the words, for she cannot disappoint Gods eternal election) but as far as is in her power, by denying the means, casteth away their souls: and therefore there is a more absolute necessity, in the Church to give Baptism, which she can never willingly refuse to do without cruelty, than there is in the faithful to receive it, who, how willing soever, yet always cannot.   

ARTICLE XVII. Of Transubstantiation.  
SEeing the Church, hath nothing left unto it, either more powerful, or more reverently to be esteemed, than the holy Sacraments; it hath been the policy of Satan, from the beginning, to darken the clear light of these, with infinite clouds of unnecessary questions, wholly impertinent, and unprofitable to that cause. So that out of due consideration of this great evil, wisemen have thought it more fit, by application, to make use of that, which concerns them in this kind, rather than by curious inquisition to desire, to find out, what concerneth them not. The whole benefit, which the Church hath, is from Christ; and this by no other means but by participation: For Christ to be what he is, is not to be what he is to the Church, but only by a participation of all that he is, (as a mediator) betwixt him and us. This we call the mutual, inward hold, which Christ hath of us and we of him, in such sort that each possesseth other, by way of special interest, properly, and inherent copulation: for what soever we are eternally, according to his election, we are actually no longer in God, then only from the time of our actual adoption into the body of his true Church, into the fellowship of his children: 
Col. 2.10.  we are therefore adopted sons of God to eternal life by participation of the only Son of God, 
joh. 14.19.  whose life is the wellspring & cause of ours. This participation, besides the presence of Christ's person, and besides the mystical copulation thereof, with the parts and members of his whole Church, importeth a true actual influence of grace, 
Gal. 2.20,  whereby the life which we live, according to godliness, is his, and from him we receive those perfections, wherein our eternal happiness consisteth. This is partly by imputation of his merit, partly by habitual, and real infusion of his grace; the first whereof, as the ground of all the rest, being the Spirit, maketh a blessed union of all those, howsoever distinguished, by place, or time, who mystically belong unto that body; and this being the common union of all Saints, we fitly term, the communion of Saints. That of imputation, maketh us all sons, in which number, how far so ever one may seem to excel another; yet touching this, that all are sons, they are all equals; some happily better sons than the rest are, but none any more a son, than another. Neither doth this participation, include any gross surmise, of any mixture of the substance of his flesh with ours, but is actually derived unto his Church, by the use of his holy Sacraments: Wherein Baptism doth challenge unto itself, the inchoation of those graces, the consummation whereof dependeth upon other mysteries. For the grace which we have, by the holy Eucharist, doth not begin, but continue life; and therefore no man receiveth it before Baptism, because nothing is capable of nourishment, that doth not live. Now life being propounded to all men as their end; those which by Baptism have laid the foundation, and attained the first beginning of a new life, have in the Eucharist, food prescribed and given, for the continuance of life in them. In both the same thing being afforded (which is a participation of Christ) in our infancy we are incorporated into Christ, and by Baptism receive the grace of his Spirit, without any sense or feeling of the gift, which God bestoweth. In the Eucharist we so receive the gift of God, that we know by grace, what the grace is, which God giveth us. The degrees of our increase in holiness, and virtue, we see, and can judge of them; we understand that the strength of our life begun in Christ is Christ; that his flesh is meat, and his blood drink, not by surmised imagination, but truly; even so truly, that through faith we perceive in the body and blood sacramentally presented, the very taste of eternal life: the grace of the Sacrament is here as the food which we eat and drink. And howsoever it was to be feared, that by the means of some, men should be brought to account of this Sacrament, but only as of a shadow, destitute, empty, and void of Christ; yet now at length, for any thing that I can see, all sides are grown, as it is fit, to a general agreement concerning that which alone is material, namely, the real participation of Christ, and of life, in his body and blood, by means of this Sacrament. The manner how, which ought to be the least part of our consideration, is in this question, the greatest difference: So that, considering the small success, that bitter contentions have had in this cause, it were to be wished, that men would give themselves, more to meditate with silence, what they have by the sacrament; and in humility, less to dispute, of the manner how: This being the true difference betwixt Christ's disciples, and others; that the one, because they enjoyed not, disputed: the other disputed not, because they enjoyed. For doubtless this heavenly food, is given for the satisfying of our empty souls, and not for the exercising of our curious, and subtle wits. It is sufficient that the sacraments really exhibit, what they promise; though they are not really, or do not really contain in themselves, that grace, which with them, or by them, it pleaseth God to bestow. Now the first by all sides being granted, 
Lib. 5. pag. 176.  why do we vainly (saith Master Hooker) trouble ourselves with so fierce contentions, whether by consubstantiation, or else by Transubstantiation, the sacrament itself, be first possessed with Christ or no? a thing which no way can either further, or hinder us, howsoever it stand, because our participation of Christ in the sacrament, dependeth upon the cooperation of his omnipotent power, which maketh it his body and blood to us, whether with change, or without alteration of the element, such as they imagine; we need not greatly to care or inquire for: That being admitted, wherein all agree, (which is a real presence) why should not the rest in question, rather be left as superfluous, then urged as necessary. This is that, which being uttered by Master Hooker, out of great wisdom, argueth as you surmise, that he maketh light of the doctrine of Transubstantiation; whereas the reverend Fathers of our Church, do so much detest it; and that so many blessed Martyrs, have suffered death for denial thereof. Whether the doctrine of Transubstantiation be true, or false (howsoever it is plain what Master Hooker thought) yet, that is no part of the contention at this time. The matter in question betwixt you and him, is only this: Whether it be not curiosity, to contend for the manner, how, seeing all sides are agreed, that the thing is. For as in those who were to be cured, by our Saviour Christ, we ought not curiously to inquire how the hem of his garment had such virtue, but faithfully to believe that it was able to afford health; so neither in this need the church to be inquisitive after what manner, Christ presenteth himself, but truly to believe that he is there present. Which because some irreligious men, at the first doubted; men have been driven to find out these reasonable satisfactions, or rather satisfactions to human reason, from his omnipotency, Transubstantiation, Consubstantiation, or such like; whereas indeed we know, that in many mysteries of our faith, it is sufficient to believe the thing, though we cannot comprehend the means, how. 
Lib. 2. de Sacr●. cap. 1.  Of this kind, saith Bellarmine, is the Trinity of persons in the unity of essence▪ Christ to be both God, and man; the same bodies in number to rise again; Christ really to be in the Eucharist; and such like, which by reason of our shallow understanding, man's weakness is not able to comprehend. 
Eccle. ●.  For if ignorance be in these things that are below, then how much more in those things that are above. 
2. Sam. 9  And if Mephibosheth, when he came unto David's table, accounted himself in all humility, so far unworthy; what ought our contemplation to be, but of his mercy, and our want of desert, when we shall come to be partakers of so inestimable favours? 
1. Sam. 6.  For if the Bethsamites were punished for looking into the Ark, what can we expect to be the recompense of our undiscreet folly? Is it not then an advise needful, which Master Hooker giveth, and you mislike, rather to seek how to receive it worthily, then to desire to know how it is present with us? For the one importeth a duty that is necessary, and the other bewrayeth a desire, that is superfluous; in the one, we perform what God hath commanded, and in the other, affect, what he hath forbidden. Neither is this to make Transubstantiation (for denial whereof so many, as you say, have died) any light matter, but rather to show, the great depth of the mystery, and the small profit, that is reaped by the searching of it: for seeing it is on all sides plainly confessed; first, that this Sacrament is a true, and real participation of Christ, who thereby imparteth himself, even his whole entire person, as a mystical head, unto every soul that receiveth him, and that every such receiver, doth thereby incorporate, or unite himself unto Christ as a mystical member of him, yea of them also, whom he acknowledgeth to be his own. Secondly, that to whom the person of Christ is thus communicated, to them he giveth by the same Sacrament his holy Spirit, to sanctify them, as it sanctifieth him which is their head. Thirdly, that what merit, force or virtue soever, there is in this sacrificed body and blood, we freely, fully, and wholly have it by this sacrament. Fourthly, that the effect thereof in us, is a real transmutation of our souls and bodies, from sin, to righteousness; from death and corruption, to immortality and life. Fiftly, that because the Sacrament, being of itself but a corruptible and earthly creature, must needs be thought an unlikely instrument, to work so admirable effects in man; we are therefore to rest ourselves, altogether upon the strength of his glorious power, who is able and will bring to pass, that the bread and cup, which he giveth us, shall be truly the thing he promiseth. Now seeing there are but three differing opinions, for the manner of it; Sacramentaries, Transubstantiation, and Consubstantiation; & all do plead God's omnipotency; the first to that alteration which the rest coufesse he accomplisheth; the patrons of transubstantiation, over and beside that, to the change of one substance into another; the followers of consubstantiation, to the kneading up of both substances as it were in one lump: and that in this variety the mind which loveth truth & seeketh comfort out of holy mysteries, hath not perhaps the leisure, perhaps not the wit, nor capacity, to tread out so endless mazes, as the intricate disputes of this cause, have led men into, how should a virtuously disposed mind, better resolve with itself then thus? Variety of judgements, and opinions argueth obscurity in those things where about they differ; but that which all parts receive for certain; that which every one having sifted, is by no one denied or doubted of, must needs be matter of infallible truth: whereas therefore there are but three expositions made of, This is my body; the first, this is in itself before participation, really, and truly the natural substance of my body, by reason of the coexistence which my omnipotent body hath with the sanctified element of bread, which is the Lutherans interpretation. The second, this is in itself, and before participation, the very true & natural substance of my body, by force of that deity, which by the words of consecration, abolisheth the substance of bread, and substituteth in the place thereof my body: which is the construction of the Church of Rome. The last, this hallowed food, through concurrence of divine power, is in verity and truth, unto faithful receivers, instrumentally a cause of that mystical participation; whereby as I make myself wholly theirs, so I give them in hand, an actual possession of all such saving grace, as my sacrificed body can yield, and all their souls do presently need; this is to them, and in them, my body. Of these three rehearsed interpretations, the last hath in it nothing, but what the rest do all approve, and acknowledge to be most true; nothing but that which the words of Christ, are on all sides confessed to enforce: nothing but that which the Church of God hath always thought necessary: nothing but that which alone is sufficient, for every Christian man to believe, concerning the use and force of this Sacrament: finally, nothing but that, wherewith the writings of all antiquity are consonant, and all Christian confessions agreeable: And as truth in what kind soever, is by no kind of truth gainsaid; so the mind which resteth itself, on this, is never troubled with those perplexities, which the other do both find, by means of so great contradiction, between their opinions, & the true principles of reason, grounded upon experience, nature, and sense. What moveth us to argue how life should be bread, our duty being but to take, what is offered, and most assuredly to rest persuaded of this, that if we can but eat, we are safe? Such as love piety will as much as in them lieth, know all things, that God commandeth, but especially the duties of service which they owe unto him: as for his dark and hidden works, they prefer (as becometh them in such cases) simplicity of faith, before that knowledge, which curiously sifting what it should adore, and disputing too boldly of that which the wit of man can not search, chilleth for the most part, all warmth of zeal, and bringeth soundness of belief, many times into great hazard. Let it therefore be sufficient for me, presenting myself at the Lord's table, to know what there I receive from him, without searching, or enquiring of the manner, how, Christ performeth his promise; let disputes and questions, enemies to piety, abatements of true devotion, and hitherto in this case but over patiently heard, let them take their rest: Let curious and sharp witted men beat their heads about what questions themselves will, the very letter of the word of Christ giveth plain security, that these mysteries do, as nails, fasten us to his Cross, that by them we draw out (as touching efficacy, force, and virtue) even the blood of his wounded side; that this bread hath more in it, than our eyes behold; that this cup hallowed with solemn benediction, availeth to the endless life, and welfare both of soul and body, i● that it serveth, as well for a medicine to heal our infirmities, and purge our sins, as for a sacrifice of thanksgiving, which touching it sanctifieth; it enlighteneth with belief; it truly conformeth us unto the Image of jesus Christ. What these elements are in themselves, it skilleth not, it is enough that to me which take them, they are the body and blood of jesus Christ; his promise in witness hereof sufficeth; his word, he knoweth which way to accomplish; why should any cogitation possess the mind of a faithful communicant but this? Oh my God, thou art true! oh my soul, thou art happy! To dehort then from violence of disputing, and curiosity of seeking in a matter needless to know, being (as Master Calvin saith) incomprehensible, what fault can you find, in Master Hooker? Doth he not dissuade from this in zeal, only to draw us, to a better contemplation? Can this in reason be termed any gentle construction of popish opinions, or privily to rob the truth of our English creed of her due estimation? think not so uncharitably of one, whose principal care was, in the midst of all his knowledge, only to follow that truth, sound, and uncorruptly, which was available and sufficient to save himself. Many itch with curiosity, they are not few, that do blow contentions, to make them kindle; some desire to know, only that they may know; some others, that they may be known; he doubtless, with humble sobriety, both in this and in all other points, to comprehend that which was most available for the true direction of others, and the salvation of his own soul. And therefore to your objections in this article, which are neither great, nor many; I have framed my answer, most out of his mouth who fulliest understood this cause, and aught to be esteemed, the best interpreter of his own meaning.   

ARTICLE XVIII. Of Speculative doctrine.  
AS wise Physicians in the curing of some diseases, neglect not that habit of the body which when the disease is cured, may threaten a relapse, because evils passed, leave a disposition for the like to come, and by returning are so much the more dangerous, by how much the strength of the sick is less able to make resistance; so fareth it with us, in the labour employed about these articles that follow: wherein if you had well considered, the serious superscription of your letter, that it was for resolution in matters of doctrine, & those of no small moment, but such as seem (it is well you said seem) to overthrow the foundation of Christian religion, and of the church amongst us, these articles that follow, might very fitly have been omitted by you. For though all that you object, be far from that mature judgement, which ought to be in such as you desire to seem; yet these, concerning speculative doctrine, the naming of Master Calvin, Schoolmen, or Master hooker's style, how can they be called matters of doctrine, or in any construction, be thought to weaken the foundation of the Church amongst us? But seeing in the former we have done somewhat to cure that distemper (the effect of too much choler) which being suffered to increase, might grow dangerous; it is not amiss gently to apply some thing, even to these, which wanting the malice of any dangerous disease, yet are infallible tokens of a distempered habit. Neither need we in this, to make any other defence, for the right use of those sentences, which you reprehend, saving only to set down to the reader's eye, the sentence at large, which you have maimed by severing; and challenging him, in those things, which are incomparably excellent, you have manifestly discovered your weakness of understanding. But as in any curious workmanship, where the parts are not disjointed, there appeareth the admirable effects of a skilful hand, which rudely being severed, and rashly pulled in pieces, blemish the beauty of the former work, and make many things seem, in the eye of ignorance, to be idle, and of no use; so fareth it with those speeches, which in this Article so unseasonably are distasted by you, which if any indifferent reader, will but compare, with the places from whence you took them, he must needs be amazed, that things set down with so much eloquence, and judgement, should be called in question, by so great a weakness of understanding. The sentences by you alleged, of speculative doctrine (as you call them) are only eight, which if you had set down at large, with that coherence, that he did, doubtless you could not have devised, to have done Master Hooker a greater honour; but being pretermitted, by what reason I know not, you have hazarded the suspicion of intolerable ignorance: And undoubtedly this Article alone, giveth full assurance, that this Letter could not possibly be the act of many, nor of any one, that had either charity, leisure, or learning in any great abundance. The first Theorem (so you term them in derision) not familiar to you common Christians, 
Hook-booke. 5 pag. 244.  is this: Ten the number of nature's perfection: In which place Master Hooker, speaking of paying of tithes, saith, as Abraham gave voluntarily, as jacob vowed to give God tithes, so the law of Moses did require, at the hands of all men, the self same kind of tribute; the tenth of their corn, wine, oil, fruit, cattle, and whatsoever increase, his heavenly providence should send: 
Plin. hist. nature. lib. 12. cap. 14.  Insomuch that paynim being herein followers of their steps, paid tithes also. Imagine we, that this was for no cause done, or that there was not some special inducement, to judge the tenth of our worldly profits, the most convenient for God's portion? are not all things by him created in such sort, that the forms which give their distinction are number; their operations measure; and their matter weight; three being the mystical number of God's unsearchable perfection, within himself; seven the number whereby our perfections through grace, are most ordered; and ten the number of Nature's perfections (for the beauty of nature is order, & the foundation of order is number, and of number ten the highest we can rise unto, without iteration of numbers under it) could nature better acknowledge the power of the God of nature, then by assigning unto him, that quantity, which is the continent of all that she possesseth? Now let the Reader judge, what reason you had to mislike that he called ten, the number of nature's perfections. But in this the injury you do to Master Hooker, 
Philo. jud. Lib. 4. biblio.  is not all; for through his sides you wound one, upon whom, as Sixtus Senensis saith, all the commendations of the Christian Fathers, are poured out; for he taketh this speech out of Philo judaeus, in whom there are many excellent things to this purpose, and who was in all kind of learning, incomparably the most excellent in his time; in honour of whom the ancient Romans placed his works, as everlasting monuments in their public Library. The second is this: Angels perpetuity, 
Hook. lib. 5. pag. 190.  the hand that draweth out celestial motion: Where M. Hooker speaking of the revolution of time, which bringeth with it, a reiteration of Saints memories, saith; as the substance of God alone is infinite, and hath no kind of limitation; so likewise his continuance, is from everlasting to everlasting, & knoweth neither beginning nor end. Which demonstrable conclusion, being presupposed, it followeth necessarily, that besides him, all things be finite: it cannot be but that there are bounds, without the compass whereof their substance doth not extend; if in continuance also limited, they all have it, cannot be denied their set and their certain terms, before which they had no being at al. This is the reason why first we do most admire those things which are greatest; & secondly, those things which are ancientest, because the one, are less distant from the infinite substance; the other, from the infinite continuance of God. Out of this we gather, that only God hath true immortality or eternity, that is to say, continuance; wherein there groweth no difference by addition of hereafter unto now, whereas the noblest, and perfectest things beside, have continually through continuance, the time of former continuance lengthened: so that they could not heretofore be said to have continued so long as now; neither now so long, as hereafter. God's own eternity is the hand which leadeth Angels in the course of their perpetuity, the hand that draweth out celestial motion, the line of which motion, and the thread of time, are spun together. What could have been more excellently spoken, to have set down the frame, and dependence of things, even lineally derived from the first motor? The third thing is this; Church attire (meaning surplice) with us lively resembleth, the glory of Saints in heaven; for it suiteth fitly, saith M. Hooker, 
Book 5. pag. 61. Psal. 149.  with that lightsome affection of joy, wherein God delighteth, when his saints praise him; and so lively resembleth the glory of the saints in heaven, together with the beauty wherein Angels have appeared unto men, that, they which are to appear, for men, in the presence of God as Angels, if they were left to their own choice, & would choose any, could not easily devise a garment of more decency for such a service. Now whosoever considereth that the Angels are said to come out of the Temple, clothed in pure & bright linen, 
Revel. 15.6.  & that the Angel at Christ's sepulchre, sat clothed in a long white garment, 
Mark. 16.5. Act. 1.10.  & those Angels that appeared at Christ's ascension, in white apparel, and that white is the colour of brightness, & brightness an adjunct of the glory of Saints, will neither deride nor mislike this speech, that Church attire with us, lively resembleth the glory of Saints in heaven. The fourth thing is this: Daily bruises spiritual promotions use to take, by often falling. Here you ask very sillily, 
Io the Letter. pag. 37, lin. 2.  what be the bruises & falls that spiritual promotions ordained by Christ do or can take? M. Hooker weighing the manifold impediments, which hinder the usual consultation of providing able preachers in every parish, to instruct the people; allegeth the multitude of parishes; the paucity of Schools; the manifold discouragements, which are offered to men's inclinations, that way; the penury of the Ecclesiastical estate; the irrecoverable loss of so many livings of principal value, clean taken away from the Church long since, by being appropriated; the daily bruises that spiritual promotions use to take by often falling; the want of something in certain statutes, which concern the state of the Church; the too great facility of many Bishops; the stony hardness of too many patron's hearts, not touched with any feeling in this case: who is there now that considereth this discourse, but seeth easily, the propriety of his speech, & without an interpreter the truth of it? that even some of the best of our spiritual preferments have received great bruises by often falling; where the fault hath been, that they have light so hard, some men know, though you & I do not. And I heartily wish, for the good of the Church, that you were able to prove, that he had spoken false in this; to the intent that our reverend Fathers, the Bishops might be more beneficial to the inferior Clergy; more bountiful in hospitality; more honourable in their attendance; more able in their payments to their prince; more forward in the memorable works of devotion; building of hospitals, colleges, and such like: which no doubt, some yet do out of their poverty: And last of all, more conveniently provided for the avoiding of such base means, as are a hindrance of religion, a wrong to the Church and a dishonour to their profession. The next thing is this; multiplied petitions of worldly things, a kind of heavenly fraud, to take the souls of men, as with certain baits. Where M. Hooker answering those, who dislike in our prayers the multiplied petitions, for earthly things saith; it must be considered, that the greatest part of the world, 
Lib. 5 Pag. 71  are they, which be furthest off from perfection; such being better able by sense to discern the wants of this present life, then by spiritual capacity to apprehend things above sense, which tend to their happiness in the world to come, are in that respect more apt to apply their minds, even with hearty affection and zeal, at the least, unto those branches of public prayer, wherein their own particular is moved; and by this means, there stealeth upon them a double benefit. First, because that good affection, which things of smaller account have once set on work, is by so much the more easily raised higher: & Secondly, in that the very custom of seeking so particular aid, and relief, at the hands of God, doth by a se●ret contradiction, withdraw them from endeavouring to help themselves, by those wicked shifts which they know can never have his allowance, whose assistance their prayer seeketh. These multiplied petitions of worldly things in prayer, have therefore besides their direct use, a service whereby the Church under hand, through a kind of heavenly fraud, taketh therewith, the souls of men, as with certain baits. I know not in this point what could have been spoken, either more sound, more plainly, or more agreeable to this purpose. And therefore it must needs be in you, either delicacy, or ignorance to account this a Theorem of speculative doctrine; the very metaphor of baits, being not unfitly applied, even by orators, to the best things: The next is these words: In Baptism God doth bestow presently remission of sins, 
Hook▪ lib▪ 5. pag. 154.155.  and the Holy-ghost, binding also himself to add in process of time, what grace soever shall be further necessasary for the attainment of everlasting life. here you ask of Master Hooker, what warrant he hath of present grace in the very work wrought of baptism: where by the way you cunningly (with a truth of his) mingle an error of your own; for who ever doubted but that baptism doth bestow the remission of sins, and yet not this, as we have often told you, for the very work wrought of baptism. The next in these words: 
Hook. lib. 5. pag. 160.  The sign of the Cross, as we use it, is in some sort a mean to work our preservation, from reproach, and Christ's mark. It seems, that this speech hath made you to forget that civil respect, which had been fit to one whom worthily you ought to esteem, as reverend; for very rudely you say, when, where, or how, did Christ tell thee, that the sign of the Cross (as we use it) is the mark of Christ, and preserveth from reproach? Be not carried more violently than the cause requireth: for Master Hooker doth not affirm, but saith, shall I say? and addeth, surely the mind which as yet hath not hardened itself in sin, is seldom provoked thereunto, in any gross and grievous manner, but natures secret suggestion objecteth against it, ignominy as a bar; which conceit being entered into that palace of man's fancy, the gates whereof have imprinted in them that holy sign, which bringeth forthwith to mind whatsoever Christ hath wrought, and we vowed against sin; it cometh hereby to pass, that Christian men, never want a most effectual, though a silent teacher, to avoid whatsoever may deservedly procure shame. Let us not think it superfluous, that Christ hath his mark applied unto that part, where bashfulness appeareth; in token, that they which are Christians, should at no time be ashamed of his ignominy. The last words misliked by you, in this article are these. Assuredly whosoever doth well observe how much all inferior things depend upon the orderly courses and motions of these greater orbs, 
Hook. lib. 5. pag. 261  will hardly judge it meet, or good, that the Angels assisting them, should be driven to betake themselves unto other stations, although by nature they were not tied where now they are, but had change also else where, as long as their absence from beneath, might but tolerably be supplied, and by descending, their rooms above, should become vacant. here wholly mistaking Master Hooker, you run into a strange discourse of Angels, of their attendance upon the elect, and ask where it is revealed that they attend upon celestial orbs, and whether it be not sin, to leave their natural charge; and here you ask, whether he mean not the Angels that fell: These, and such like, are those collections which your judgement thath gathered, wholly mistaking the scope of this excellent speech. For he showeth here that there may be just reasons of nonresidence, in Universities, in Bishop's houses, and last of all for their employment in the families of noble men, or in princes courts. For assuredly whosoever doth well observe, how much all inferior things, depend upon the orderly courses, and motions of those greater orbs, will hardly judge it either meet or good, that the Angels assisting them, should be driven to betake themselves, unto other stations; although by nature, they were not tied, where now they are, but had charge also else where; as long as their absence from beneath, might but tolerably be supplied, and by descending, the rooms above, should become vacant. Who understandeth not now, that by orbs are meant those great persons, which by their motion do carry inferiors with them? And by Angels assisting them, are meant those grave divines, which are by their wisdom, holiness, and direction, to moderate their motion? Why then, being but a parable, or an allegory, run you to examination of orbs, of Angels, of motion; and yet these are things so well known, in the Philosopher's schools, as that Master Hooker, had no reason to fear, to take a similitude from them, without being called to examination of the truth of the thing itself. And this may suffice, for a moderate answer, to those things which in this article are termed by you speculative doctrine. Only I must add this, which Master Hooker noteth in a troublesome adversary, with whom he had to deal, that in this article, as often▪ in this letter beside, there are two faults predominant, which would tire out any, which should answer to every point, severally; first unapt speaking of school controversies: & secondly, a very untoward reciting of M. hooker's words, that as he which should promise to draw a man's countenance, and did indeed express the parts, at least the most of them truly, but perversely place them, could not represent a more offensive visage, than a man's own would be to himself; so have you dealt with M. Hooker, where your misplacing of those words, which he hath uttered, hath framed a picture, which as you direct men to look at it, little differeth from the shape of an ugly monster: for answer whereunto, this labour is sufficient; wherein I have set down, both his words, and meaning, in such sort, that where your accusation doth deprave the one, or that either you misinterpret, or without just cause, mislike the other; it will appear so plainly, that to the indifferent reader, I shall not need to add any further answer: for any man may see, that you have judged his words, as they do colours, which look upon them with green spectacles, and think that which they see is green, when indeed that is green whereby they see. The best remedy will be to use charity, where judgement wanteth.   

ARTICLE XIX Of Calvin and the reformed Churches.  
WHere the persons of particular men, is the subject of our discourse, we cannot well either be too short, or too charitable; for of the best if we speak much, something will be wrested to a hard construction, if uncharitably we shall seem to follow the practice of those, which have no other skill, to overthrow a general cause, but by wounding of some particular men. And howsoever that cause must needs be weak, which either hath his beginning, or his greatest strength, from one private man; yet doubtless in common reason it is no small policy, to blemish a truth, by detracting from the sincerity and religion of such, as are the principal defenders of it. How much this part of the world hath cause to esteem of Luther, and Calvin, there is no man of any learning that can be ignorant; in which respect, notwithstanding, by some men, a threefold wrong is done unto our Church. First, to make them authors of that religion amongst us, which by many hundredth years, was far more ancient than they both were: Secondly, to lay the infirmities that were in them (as being men, it were too great ignorance & flattery, to acquit them from all imperfections in that kind) even upon the religion itself, which had no more affinity with the faults that were in them, than they had, with the framing of that religion, which proceeded first from no weaker author than God himself. The last, is the wrong, which our church hath even from those, who undoubtedly would seem in their zealous affection, exceedingly to favour both. The ground of which wrong proceedeth only from hence, that those persons, & y ● government, which place, time and other necessities, caused them to frame, aught without exception, to be an absolute pattern to all the Churches that were round about them: In so much, that that government, which was at the first so weak, that without the staff of their approbation, who were not subject unto it themselves, it had not brought others under subjection, began now to challenge an universal obedience, and enter into open conflict, with the most Churches of Europe; but especially with those, which in desperate extremity had been releivers of it. Thus, because some few, who neither in quality nor place were much distant from Geneva, in opinion of Master Calvin, were content to follow their form of government, others not weighing the riches of that mercy which had made their own Church too great and honourable, to be framed to so narrow & poor ascantling, began stormingly to repine, that presently all things were not so bared to the pattern of those Churches, which in their opinions were most reform. So that whatsoever any man spoke or wrote, in disallowance of that, to be our model to beframed by, or truly to the laying open of those conflicts, (conquered with great policy) which Master Calvin had in the first establishing of that government, all sounded harshly in the ears of these men, and was plainly construed to be a direct disgrace of Master Calvin, which could be nothing else (as you say) but a discovery of a popish and unsound affection. Where before I answer to this, I must first tell them, that if they should with the like importunity seek to frame us to the example of the primitive church, in respect of government, we should tell them that Israel are not bound to the same things in Canaan, that they were in the desert; nor that those reverend Father's 〈◊〉 Bishops, who succeed in that apostolic charge, are not for their maintenance and state, (though the authority be all one) to be framed to that poverty which was the portion of those, who planted, and governed the first Churches. This being then no such necessity, but that the Church may lawfully use, even those benefits wherewith God hath blessed her, setting her feet in a large room, why should men without cause recall her back again, to her days of mourning, or feeding her, with the bread of tears, coop her up in those narrow limits of subjection, and want, seeing God in his mercy hath provided for her now, the same government to be administered, in a richer manner? Now how far all men are bound to speak of those, whom they reverence and love, and yet in some cases do think not safe to follow, this is that error that hath deceived many. For from hence, the private oversights of those (who, how famous and excellent soever, were but men) have grown, by the violence of some of their followers, to be stiffly maintained, as undoubted truths, as though there were no difference betwixt being a man not always erring, 
Aliud est virtutem habere, aliud nihil nisi virtutem habere. Ber.  and not erring at all: The one is a worthy happiness granted to some few; the other a special privilege not permitted to any, merely man, no not to Master Calvin himself. This serveth to teach us, that for those things which we do and believe, we have better warrant than man's invention; and that no man, how excellent soever, (except Christ) may, or ought precisely, to be followed in all that he doth. For thus while we add unto men that honour, a great part whereof peradventure they deserve, we detract from that truth, which we make nowhere to be found, but in those, who inseparably are followers of their steps. That Master Calvin (who is made by you, the unpleasing subject of this article) was, (as Master Hooker termeth him) the wisest man incomparably, that ever the French Church did enjoy, since the hour it enjoyed him; I think there is no man of any reading, that much doubteth: and surely for learning, and unwearied pains in his calling, men of best judgement and understanding, would be ready enough, to give him that which belonged unto him, if some private men out of their love and zeal, did not too greatly overload him with it: For doubtless, we should be injurious to virtue itself, if we did derogate from them, whom their industry hath made great. Two things there are of principal moment, which have deservedly procured him honour throughout all the world; 
He preached yearly 286. sermons, he read 186. lectures every year.  the one his exceeding pains in composing the Institution of Christian religion, from which most have gleaned, that have written since; the other his no less industrious travails, in the exposition of holy scripture; in which two things, whosoever they were, that after him bestowed their labour, he gained the advantage of prejudice against them, if they gainsaid; and of glory above them, if they consented. Now out of this (so hardly are we taught to keep a mean) proceeded this intolerable fault, that many were desirous, in an opinion of his worth, that all Churches together with his learning, should swallow up, without making choice, whatsoever other imperfections remained in him. So that of what account Peter Lombard was in the church of Rome (whom for singular reverence they called the Master of the Sentences) of the same, and more, amongst the Preachers of reformed Churches, Master Calvin was: And they only were judged the perfectest divines, which were skilfullest in Caluins writings. His books almost were reputed the very Canon for controversies to be judged by. To this extremity, and far greater, the partial affection of love carried a number of wise men, who from approbation growing to strong praises; from praises, to admiration; from admiration, to a tyrannous opinion; that it was wholly unlawful, in any thing to dissent from him. So that now, it was almost as necessary to dispraise him, as to commend him; because what with discretion, the Church before might have used with much profit, she scarce now could admit, without a general suspicion, through all Christendom, that we durst not in any thing descent from him. And doubtless, in some weak minds, that which at first was but praise, in the end was not many steps short of idolatry. So that the practice of Ezechias, 
2. King. 18.3  in breaking to pieces that serpent of brass, whereunto the children of Israel had burnt incense, was not altogether unfit to be used in this case. For in kingdoms it is high time, either to cut off, or disgrace those, whom the multitude are willing to puff up; when (neglecting their own ruin) they are content to bury the happiness of their country, in the ashes of another's greatness. Thus God both in mercy and judgement (in mercy to them that die, and in judgement to those that are left behind) doth before the fullness of years, cut off those men, whom other men's erring affections have advanced too high, conveying that from the presence of unstable minds, whereunto desert and weakness, whilst it was in our sight, gave strength that it could bewitch. This oftentimes I confess hath been my private contemplation, when I have seen Parents untimely, to lose their children, In whom they took most pride; Churches, those persons of greatest ornament; the common wealth those, that were worthiest of all honour; as if God had been jealous, that these would have stolen our honour, & love from him. And therefore wise was the answer of that mother, who in one day losing both her husband, & her two sons, said, I know O Lord, what thou seekest, my whole love: Which she thought peradventure might have been less, if those things had been left unto her, which she found herself apt for to love too much. And therefore as virtuous men have voluntarily disclosed their own infirmities (scratching as it were the face of beauty) least others should too much admire them; so I persuade myself, that Master Calvin, if he now lived, would much worse esteem of your fond commendation, then of those speeches, which M. Hooker out of judgement, doth write of him. He was doubtless, as Bishop jewel calleth him, 
Defence of the Apol. 2. part. pag. 149. 〈◊〉.  a reverend Father, and a worthy ornament of God's Church; and surely they do much amiss, who have sought by unjust slanders against him (a thing too usual) to derogate from that truth, whose strength was not builded upon man's weakness. This therefore being the practice of our adversaries, you ask M. Hooker, what moved him to make choice of that worthy pillar of the Church above all other, to traduce him, and to make him a spectacle before all Christians? Give me leave to answer you for him, who undoubtedly would have given a far better answer for himself, if he had lived; There is not one word that soundeth in that whole discourse, to any other end, towards Master Calvin, but to show how his great wisdom, wrought upon their weakness; his knowledge upon their ignorance; his gravity upon their inconstancy; his zeal upon their disorders; only to establish that government, which howsoever not necessary for other places, was fit enough peradventure for that town. Neither need the present inhabitants thereof, take it in evil part, that the faultiness of their people heretofore, was by Master Hooker so far forth laid open, seeing he saith no more, than their own learned guides, and pastors have thought necessary to discover unto the world. But what, say you, hath Master Calvin done against our Church, that he should be singled out, as an adversary? Surely that harm (though against his will) which never will be sound cured, so long as our Church hath any in it to spurn at the reverend authority of Bishops. For howsoever those Ecclesiastical laws, 
12. of November. 1557 13. Novemb. 1561. 19 Feb. 1560.  established in Geneva (wherein notwithstanding are some strange things) might be fit enough to pass for statutes, for the government of a private College, or peraduture some small University; yet to make them a rule, for so great, so rich, so learned a kingdom as this is, must needs be a vain desire of novelty, idly to attempt; and a thing in nature, unpossible to perform. And therefore he cannot be free, as an occasion, though no cause of all those troubles, which have disquieted our Church for these many years. But it may be M. Hooker spoke not thus against M. Calvin of himself, but persuaded either by our adversaries, in whose mouth, he is an invincible champion, or incited unto it, by some of the Reverend Fathers of our Church; and therefore you desire him to resolve you in that point. Can it possibly be, that you should think him a man of so great simplicity, either to be moved to attempt it, by the persuasion of others, or having attempted it, that he must needs disclose it? are all those flatter of the Bishops; that alleging of their authorities, ended in this, to accuse them as Authors of doing that, which your conscience maketh you accuse to be evil done? Could you persuade yourself, that those reverend Fathers, whose authorities you allege in the praise of Calvin, would be drawn to substistute another, to dispraise him whom themselves commended? Is it not a thing differing from sense? void of reason? contrary to religion? And if that be a fault that M. Hooker is commended by our adversaries, in no construction, it can be concluded to be his fault. This peradventure may commend them, who are ready to approve learning, judgement, and moderation, even in those who are adversaries, but no way can touch those, whom they thus commend: Unless we make the conclusion to light heavily upon the best, both for place, wisdom, and learning that our Church hath. Have not in all ages, the Heathen thus commended the Christians? and did not Libanius, thus think Gregory most worthy to succeed him, if he had not been a Christian? Can we in reason deny, julian his learning, because an Apostata? or Bellarmine, and others, because they have written against us? No, we willingly give them that due, that belongs unto them, and hold it not unmeet, to receive even from their mouths, without suspicion of treachery, that commendations which are but the recompense of a just desert. The terms of hostility are too violent, and unreasonable, which deny us thus far to communicate with our very enemies. But, you say, this was pride in M. Hooker, to contemn all those of our own Church, as too weak to encounter with him; and therefore he must raise Master Calvin out of his sweet bed of rest, to contend against him. And here you uncharitably make a comparison betwixt Goliath and Master Hooker; only you say unlike in this, that Goliath was content to challenge one living and present in the army, demanded, but chose not; sought for one, that was alive, and vaunted not over the dead; in all which respects by your censure, Master Hooker is more presumptuous. To speak the least which is fit to be answered in this place, surely, he which will take upon him to defend that there is no oversight in this accusation, must beware left by such defences, he leave not an opinion dwelling in the minds of men, that he is more stiff to maintain what he hath spoken, then careful to speak nothing, but that which justly may be maintained; that he hath not shunned to encounter those, even the best of that faction in our land, yourselves can witness: that he nameth M. Calvin, only to this end, to show the author of that Discipline, which he was to handle, you must needs confess; that he rather reproved another state, 
Aetes' praesens corrigitur dum praeterita suis meritis obiurgatur. Gregor.  then discovered the violent and uncharitable proceedings to establish it at home, it was his wisdom: for we know that the age present is corrected, when the age past is justly rebuked for the same fault. And there cannot be a better means to cure our disorder at home, then by discovering the effects that it hath wrought abroad. Now, that which principally discovereth that you are not such, as in the title of this letter, you term yourselves, is, that you make not Calvin, but Christ himself the author of this discipline; who, as you say, raised up divers men, in divers places, as Oecolampadius, Swinglius, Suychius, Philip, Bucer, Capito, and Miconius; and ●aught them, by the same spirit, out of the same holy scripture, the same doctrine, and commandment of truth and righteousness. In this you bewray what you are; and how truly you favour our present state, in giving so honourable testimony of that Church government, which hath been so much oppugned by the Fathers of our Church: 
In the parliament. 29. martii. 1585. the Q. oration.  Nay so much misliked by the Queen herself, as appeareth by her most eloquent speech against those reformers. And I must needs tell you, that those who have taken upon them the defence thereof, are only able to confirm it, not by places of scripture, but by poor and marvelous sleight conjectures, collected from them. I need not give instance in any one sentence so alleged: for that I think the instance of any alleged otherwise not easily to be given. A very strange thing sure it were, that such a discipline as you speak of, should be taught by Christ and his Apostles in the word of God, and no Church ever hath found it out nor received it till this present time: chose, the government, against which you bend yourselves, to be observed every where, through all generations, and ages of the Christian world, no Church ever perceiving the word of God, to be against it. Find but one Church (one is not much) upon the face of the whole earth, that hath been ordered, by your discipline, or hath not been ordered by ours, that is to say, by Episcopal regiment, sithence the time that the blessed Apostles were here conversant. 
T.C. lib. 1. pa. 97  But you complain of it, as an injury, that men should be willed to seek for examples, and patterns of government in any of those times, that have been before: It is to small purpose, that some daughter Churches have learned to speak their mother's dialect. In one word to conclude this article, such is naturally our affection, that whom in great things we mightily admire, in them we are not persuaded willingly, that any thing should be amiss. The reason whereof is, that as dead flies putrefy the ointment of the apothecary, 
Eccles. 10.1.  so a little folly, him that is in estimation for wisdom. This in every profession hath too much authorized, the judgements of a few: this with Germans hath caused Luther, and with many other Churches Calvin, to prevail in all things. But thou O Lord, art only holy, thou only art just, who permittest the worthiest vessels of thy glory, to be in some things blemished, with the stain of human frailty, even for this cause, lest we should esteem of any man, above that which behoveth.   

ARTICLE XX. Of Schoolmen, Philosophy, and Popery.  
Philosophy telleth us (if it be lawful for me to use so much Philosophy) that natural motions in the end are swifter, but violet are more slow; and therefore heavy things, the lower they descend, do move faster; and by so much also they move slower, by how much they ascend higher. It seemeth that the accusations in this letter were such, as had their first motion, rather from the violence of some affection, then from any natural inclination to understand the truth. For surely, though I take not upon me to censure any man (being myself clothed with so many wants) yet in my weak opinion, those, that would desire are solution of such things, as overthrow the foundation of the Church amongst us, which in your le●ter you profess, should hardly esteem, the right use of Philosophers and school learning, to be an accusation of that kind. So that whereas, at the first your objections seemed to move with a greater strength, now in the end, they grow weak like the stroke of a man that is half tired. But I have final reason to complain of this, which is mine own advantage: for without the armour of other learning, only in the strength of reason, I dared encounter a stronger man than myself, in this, wherein you accuse Master Hooker; that the right use of Schoolmen, and Philosophers, is no hindrance, or disgrace to true divinity. And therefore, whereas you charge him, 
In the letter pag. 43.  that in all his discourse for the most part Aristotle and the ingenious Schoolmen, almost in all points have some finger; and that reason is highly set up against holy Scripture, and such like: I verily persuade myself, that herein he hath committed no unlawful thing. For those school employments, are acknowledged by grave and wise men, not unprofitably to have been invented; the most approved for learning and judgement do use them without blame; the use of them, hath been well liked, by those that have written in this kind; the quality of the readers of his books, though not of the most, yet of those whom the matter concerned most, was such, as he could not but think them of capacity very sufficient, to conceive harder learning than he hath used any; the cause he had in hand, did in my opinion necessarily require those schoolmen and philosophers that he hath used: for where a cause is strangely mistaken, for want of distinctions, what other way was there for him, but by distinctions to lay it open? That so it might appear unto all men whether it were consonant to truth or no; and although you and I peradventure, being used to a more familiar, and easy learning, think it unmeet, to admit, approve, or frequent the schools; yet our opinions are no Canons for Master Hooker: And although you being troubled in mind, do think that his writings, seem like fetters, and manacles; yet no doubt he hath met both with readers and hearers, more calmly affected; which have judged otherwise. But it is a strange presumption in my opinion, 
In your letter pag. 35. lin. 29.  for private men, such as profess themselves to be but common Christians, (which your writings, besides your own confession, do make manifest) to prescribe a form, either of writing or teaching, so plain and familiar, or rather indeed so empty, and shallow, that no man may doubt, how unlearned soever, to give his censure. Must all knowledge be humbled so low, that it must stoop to the capacity of the meanest reader? But the Fathers, say you, have misliked it. Indeed I confess, there is an overmuch use, 
Cranmer, Luther.  which is evil, in all things, where there is not an absolute necessity. Besides things comparatively spoken, in regard of true understanding of the scriptures, is no rule for warrant that they are to be misliked simply. For Stapleton himself confesseth, in his cautions of expounding the scripture, 
Lib. 10. cap. 11.  that the Schoolmen have not a certain, and infallible authority of interpreting; which as to maintain must needs be great simplicity, so to dislike all use of them is intolerable unthankfulness. But in this accusation, it is not apparent what you mean, when you allege out of Luther, that school divinity, hath banished from us, the true and sincere divinity. If this were the direct judgement of Luther, to condemn all school divinity; yet it is a strange opposition to allege the sentence of one man, against the practice, and authorities of the best Fathers. Neither do we understand which it is (the old or the new) that so much offends you; by old, we mean that Scholastical kind of expounding, which the most eloquent Fathers lately comen from the schools of Rhetoricians, and Philosophers, have brought with them, to the interpreting of holy Scriptures; that thus they might be able to teach, to delight, to persuade; a matter fitting all, but not easy for any, that is not excellently furnished with human learning. 
In lib. de arte metr. nobilissim 〈◊〉 Hispanorum Scholasticum.  In this sense Beda calleth Prudentius the most noble schoolman  of the Spaniards, whom it is like in the severity of your judgement, you would have dispraised; and Gennadius in the Catalogue of famous writers, reckoneth up Museus, julianus, Eucherius, and divers others, amongst the Schoolmen; that is, amongst the chief professors of Schoole-eloquence. Saint Hierome affirmeth of himself, 
In Com. Epist. ad Ti●um.  that many things in Divinity, he handled with School ornament; and of Saint Paul he saith, that when he preached at Athens, upon occasion of the inscription of the Altar to the unknown God, he handled it with a scholastical kind of elegancy. Is this then that which so much offends you? Was it an ornament in these Fathers, and many others, and is it a blemish in M. Hooker? But peradventure it is the new and later kind of School interpreting that you mislike; whose method is Philosophical disputing, made of Aristotelian learning; this sprang up about some four hundredth and odd years passed, 
Ann. 1130.  in the time of Lotharius the second, Emperor of Rome, who recovering out of darkness the Roman laws, caused them publicly to be read, and to be expounded by divers Writers; by this means divinity began to wax cold, until by imitation of these men, certain devout Monks, and others, undertook the like in expounding the holy Scripture; by which means even until this day, 
Sixt. Sin, bib. Sanct. lib. 3. pag. 180.  there remaineth in the Schools ten orders of their usual expounding; by Concordance, History, postil, Question, Lecture, Compendium, or Abridgement, Sermon, Meeter, Meditation, all which no doubt of it in your opinion, are esteemed unlawful and unprofitable: Now, many that were excellent in this kind, the Church both knoweth how to use with great profit, and in recompense of their labour, hath given them titles, with much honour. Thus Alexander Hales, who made his Sum, that excellent work, by commandment of Innocentius the fourth was called the fountain of life, 
Pons vita.  because of that lively knowledge, that flowed from him: he was Master to Bonaventure, a scholar not inferior to himself, of whom he was wont to say, that in Bonaventure he thought Adam sinned not; meaning, for that illumination, which was in him (& doubtless there was much in him) as though he had not been darkened by the fall of Adam; and therefore the Church called him the Seraphical Doctor. To these Aquinas was not inferior, who came so near unto Saint Austin, that some thought, he had all his works by heart, and by a common proverb it was spoken, that the soul of Saint Austin dwelled in Aquinas; in whom above all the rest, four contrarieties were said to excel; abundance, brevity, 
Moritur▪ ae●at 48. ●n. Dom. 1274.  facility, security: In respect whereof, he gained the title to be called Angelical. Now for any man to follow the steps of these, though treading sure, as having more light, can any man in reason account it to be a fault? Is there no other matter of reproof in Master hooker's writings, but that virtues must be faults? But he seeketh to prove matters of divinity with the strength of reason: Indeed this is a great fault, which if many had not been afraid to commit, the world had not been filled with so many idle, and unreasonable discourses. But so it is, that through an ignorant zeal of honouring the scriptures, the name of the light of nature, is made hateful with men; the star of reason, and learning, & all other such like helps, beginneth no otherwise to be thought of, then as if it were an unlucky Comet, or as if God had so accursed it, that it should never shine, or give light in things, concerning our duty, any way toward him; but be esteemed as that star, 
R●uel. 8.10.  in the Revelation called wormwood: Which being fallen from heaven, maketh rivers, & waters, in which it falleth so bitter, that men tasting them, die thereof. A number there are, who think they cannot admire, as the aught, the power & authority of the word of God, if in things divine, they should attribute any force to man's reason; for which cause they never use reason so willingly, as to disgrace reason. Then usual and common discourses are to this effect; The natural man perceiveth not the things of the Spirit of God, 
Ob. 1. 1. Cor. 2.14.  for they are foolishness unto him; neither can he know them, because they are spiritually discerned. For answer where unto we say, that concerning the ability of Reason, to search out, and to judge of things divine, if they be such, as those properties of God, and those duties of men towards him, which may be conceived by attentive consideration of heaven and earth, we know that of mere natural men, 
Rom. 1.2.  the Apostle testifieth, how they know both God and the law of God; other things of God there be which are neither so found, nor though they be showed, can ever be approved, without the special approbation of God's good grace, & spirit: such is the suffering, & rising again of our Saviour Christ, 
Act. 25.19 Act. 26.24. 1. Cor. 2.24.  which Eestus, a mere natural man, could not understand; therefore Paul seemed in his eyes to be learnedly mad. This showeth, that nature hath need of grace, to which Master Hooker was never opposite, in saying that grace may have use of nature. 
Ob. 2. Col. 2.8.  But Paul chargeth the Colossians to beware of Philosophy, that is to say, such knowledge as men, by natural reason are able to attain. 
Sol.  I confess, Philosophy we are warned to take heed of, not that Philosophy, which is true and sound knowledge, attained by a natural discourse of reason; but that Philosophy, which to bolster heresy, or error, (which I am sure Master Hooker doth not) casteth a fraudulent show of reason, upon things which are indeed unreasonable; and by that means, as by a stratagem, spoileth the simple, which are not able to withstand such cunning. He that giveth warning to take heed of an enemy's policy, doth not give counsel to avoid all policy; but rather to use all provident foresight, and circumspection, lest our simplicity be overreacht by cunning sleights: The way not to be inveigled, by them, that ar● so guileful through skill, is thoroughly to be instructed in that, which maketh skilful against guile; and to be armed with that true and sincere Philosophy, which doth teach against that deceitful, 
Ob. 3.  and vain which spoileth. But have not the greatest troublers of the Church been the greatest admirers of human reason? Hath their deep & profound skill in secular learning made them the more obedient to the truth, and not armed them rather against it? Indeed many great philosophers have been very unsound in belief, 
Sol.  & yet many sound in belief have been great Philosophers. Could secular knowledge bring the one sort unto the love of christian faith? nor Christian faith, the other sort out of love with secular knowledge. The harm that heretics did, was to such, as by their weakness were not able to discern between sound, and deceitful reasoning, and the remedy against it was ever, the skill of the ancient Fathers, to discover it. In so much that Cresconius the heretic complained greatly of Saint Austin, as you do of Master Hooker, for being too full of logical subtleties. 
Ob. 4.  But the word of God in itself is absolute, exact, and perfect, and therefore needless to add any human or school learning; for those weapons are like the armour of Saul, rather cumbersome then needful; and with these hath Master Hooker filled his writings. 
Sol.  I answer, there is in the World no kind of knowledge, whereby any part of truth is seen, but we justly account it precious: yea that principal truth, in comparison whereof, all other truth is vile, may receive from it, some kind of light; whether it be that Egyptian, 
Act● 7.22. Dan. 1.17. 1. King. 4.29.30 Act. 22.3.  and Chaldean wisdom mathematical, wherewith Moses and Daniel were furnished; or that natural, moral, and civil wisdom, wherein Solomon excelled all men; or that rational, and oratoriall wisdom of the Grecians, which the Apostle Saint Paul brought from Tharsus; or that judaical which he learned in jerusalem, sitting at the feet of Gamaliel; to detract from the dignity thereof were to injure, even God himself; who being that light which none can approach unto, hath sent out these lights, whereof we are capable, as so many sparkles, resembling the bright fountain from which they rise. And therefore unto he word of God, being in respect of that end whereunto God ordained it, perfect, exact, and absolute, we do not add any thing, as a supplement of any maim, or defect therein; but as a necessary instrument, without which we could not reap by the scriptures perfection, that fruit, and benefit, which it yieldeth. In respect of all which places alleged, it must needs seem strange, that any for the use of school divinity, and human learning, should incur that hard suspicion, which you seek to fasten upon M. Hooker, namely, that he is a privy & subtle enemy, 
In your letter. pag. 43.  to the whole state of our Church; that he would have men to deem her Majesty to have done ill, in abolishing the Romish religion; that he would be glad to see the backsliding of all reformed Churches; or that he means, to bring in a confusion of all things; a toleration of all religions; these, and such like, are the heavy conclusions, that follow the use of schoolmen, and secular learning; and the least of those evils, which are likely in your opinion, to be derived into the heart of our Church and common wealth, from that dangerous poison which is contained in Master hooker's writings. Surely it is great pity, that all men should think what they list, or speak openly what they think; but doubtless it did little move him, when you say that which a greater than you certainly will gainsay. His words in this cause have seemed to you, as an arrow sticking in a thigh of flesh, and your own as a child, whereof you must needs be delivered by an hour; but deliberation would have given peradventure, more ripeness, which now by haste, hath, as a thing borne out of time, been small joy to you that begat it. Therefore I will conclude, with the speech of the son of Sirach: He that applieth his mind to the law of the most high, 
Eccle. 39.1.2.3  keepeth the sayings of famous men, & entereth in also into the secrets of dark sentences: he seeketh out the mystery of grave sentences, 
verse. 11  and exerciseth himself in dark parables; though he be dead he shall leave a greater fame, than a thousand: Doubtless this is verified in him, of whom you have published unto the world so hard a censure.   

ARTICLE XXI The style and manner of writing.  
AS it is an honour to perform that which is excellent; so it is a virtue to approve that which is excellently performed; where to be wanting in the first, may be sloth, or ignorance, but to be wanting in the latter, must needs be malice. Few there are, or have been in any age, which reaping the due recompense of their labour, have done that good, which they ought, and have not received that reward which they ought not. Wise men have thought no otherwise, but that this common lot, might be their portion; yet the fear thereof, could not have that power overall, to make them in that respect, wholly & unprofitably silent: Knowing, that even that which they suffered for well doing, was their honour; and that which they did well, and suffered for it, was others shame. This vice, in my opinion, is not more usual with any, then with us, who by reason of the corrupt quality thereof, have imposed a silence to a great number, who by their writings, doubtless, would have been very singular ornaments unto God's Church: whereas strangers of less merit, have a twofold advantage. The one, that we read their writings without prejudice of their persons; the other, that with a desire of novelty, we greedily devour (as we do fashions) whatsoever we think to be done by strangers; this only in all things (how excellent soever) being cause enough of dislike, that it is home borne; but more justly of silence, that it is disliked. So that when we have sifted, whatsoever is likely to be reproved, even the last thing to be examined, is the style itself. Thus have you dealt with Master Hooker, whom as in all other things, you have set upon the rack; so in this you have taken upon you far more, than beseemeth either the modesty, or the small learning that is usually found in such, as profess themselves, to be but common Christians. For certainly to judge of a style, is not the least point of learning, though it be the least known: but peremptorily, to dislike, which you do, is more than only to judge. For this, is but to deliver a special verdict, as we think ourselves; but the other is to take upon us, exactly to tell what the law is. Some I have seen, excellently writing upon the variety of styles; and the best, in my opinion, is one Pascalius, who was like enough to judge well, because he himself wrote an excellent style; yet surely there is in no point of learning, greater variety of tastes, than there is in this: some prefer Sallust, others Caesar, a third Seneca, a fourth Tacitus; in one word, every man according to his own fancy. This, as it is in styles, so it is in the several actions of men; where they are no sooner borne into the world, but Censure, as a gossip names them. A thing I confess needful, and unfit to be prohibited, seeing we reap oftentimes, more benefit by our enemies, than our friends; yet this showeth, that the world is unhappy, where the best offices are performed by our worst acquaintance. If we come to Authors, some dislike Plato, as Athenaeus did, calling him confused; others say, I only esteem Plato, who doth so cunningly weave knowledge, and virtue together, as if he said, he were content to give you knowledge, upon condition, that you should be honest. Some compared Aristotle to that fish, 
Sepia a Cuttle.  whose humour is like ink; Liui● he likes not Trogus, nor Tully Demosthenes; Lenaeus a servant of Pompey's mislikes Sallust; Asenius calleth him an affecter; Quintilian calleth Seneca chalk without sand; Galigula dispraised Livy, as full of words, and yet negligent, in suppressing the triumphs of Romulus, gotten by the victory of the Tuscans. Thus Varro (without question a man most learned) even in the opinion of S. Austin, by one Quintus Rhemius Pal●●on was called a hog. Surely emulation of learning, and difference, either of opinion, or manners, breeds a dislike in scholars. This hath been, is, and shall be that evil, whereunto learned men must be subject in the variety of other men's censures; nay even those books, which we translate, because they are excellent, others wish because they are excellent, not to be translated. Surely it is much easier, 
〈◊〉 36. hist  saith Dio Cassius, to reprehend others, then to moderate ourselves. Some are of so feeble, and weak stomachs, that they loath bread: nay some are of that inconstant humour, that what they commend now, they dispraise the next day; and what yesterday they dispraised, they commend to day. For in the beginning of your Letter, you call it a sweet sound of M. hooker's melodious style; 
Pag. 4. lin. 3. Pag. 46. lin. 4.  and in another place, you confess that his books are very excellently and learnedly penned; and yet in this Article, your last scruple is, because his books are so long and tedious, in a style not usual, and as you think, the like hard to be found. Where it seems you are desirous to reprehend, if you could but resolve of the manner how. I dare not take upon me to censure those, whom you say he is unlike; Cranmer, Ridley, Latimer, jewel, Whitgift, Fox, Fulke: but I persuade myself, that whatsoever their other virtues were, wherein peradventure they were more eminent, yet doubtless the best of them that now liveth, will acknowledge M. hooker's style to be very excellent. And although it is unmeet I should compare him with others, whose labours have been profitable in another kind, yet I hope I may say without offence, that as profoundly to judge, with sound variety of all learning, was common to him with divers others; so to express what he conceived, in the eloquence of a most pure style, was the felicity almost of himself alone. That honourable Knight S. Philip Sidney, gave a taste in an argument of recreation, how well that style would befit an argument of a graver subject; which it may be is more unpleasing in the taste of some, because the manner is learned, & the subject is not agreeing to their humour. Doubtless the perfecting of a style, and especially of our English style (which in my opinion, refuseth not the purest ornaments of any language) hath many more helps, than those honourable places of learning, the Universities, can afford. And therefore in those things, which they conceive (and some of them conceive much) there are found in the Prince's court, divers most purely eloquent, whom even the best in the Universities may despair to imitate. And (if I may speak without offence) I am fully persuaded, that M. hooker's style (if he had had less learning) (a strange fault) (for the weight of his learning made it too heavy) had been incomparably the best that ever was written in our Church. If our English story had been borne to that happiness, ever to have been attired in such rich ornaments, she might worthily have been entertained in the best courts that the world hath; but all Countries know our actions have been better done than they have been ●old. Of things affected we may give a reason, but to ask, as you do, a reason of M. Hooker for his style, it is all one, as if you asked him why he knew so much. For doubtless out of judgement he made this choice (in my weak opinion, or strong fancy) simply the best, and (without comparison) imitable to few. Therefore your comparison of the bramble was unfit, which by a show deceived you a far off; for there is much more by a narrow view to be discerned in him, than he seemeth to promise at the first sight. Three things you desire with all instancy. First, to show what arguments he hath alleged, which are not to be found in the answer of that reverend Father unto M. Cartwright. To satisfy you in this demand, if there were no difference, yet the consent of their arguments were reason enough, for you to allow M. Hooker, seeing you have given your approbation of the works of that most reverend Father, 
Pag. 46.  whose worthiness no doubt, can receive little honour from your praise; yet you know, that the whole subject of M. hooker's first four books, is an argument, as, full of learning, so directly heretofore, not handled by any, that I know. Secondly, you desire, that if he set forth his other books, which are promised, that he would be more plain, and sensible. Concerning those three books of his, which from his own mouth, I am informed that they were finis●●, I know not in whose hands they are, nor whether the church shall ever be bettered by so excellent a work; for as the Church might have been happy, if he had lived to have written more; so she were not altogether so much harmed, if she might but enjoy, what he hath written. But for you to prescribe him a style, as it is an authority unfit to assume unto yourself, so it were a request, if he lived unpossible to obtain. 
The L. Keeper.  For as once the greatest of place for judgement of law in our land answered a client of his in my hearing, who was desirous to have him take information of his cause, from another lawyer, that seemed more fully acquainted with it; he will speak (saith he) well himself, by his own direction; but if I should speak by his information, I should speak but like a fool: so I am sure, howsoever you yourself may write, following your own style, yet Master Hooker by your direction could hardly attain the commendations that himself had already gained. Lastly, you wish him to be careful, not to corrupt the English creed, by philosophy or vain deceit, of Schoolman's new borne divinity; give me le●ue to exempt you from this fear: for I am fully persuaded, never any man lived, who would have been loather, to have been the author of any new & unwarranted opinion, which might give but the least show of contradiction, to the faith which our Church professeth. Things are not to be measured by violence of speech, or uncharitable collections; for who are on God's side, and who against, our Lord, in his good time, shall reveal. And seeing you doubt of his soundness so far (y ● because he maketh the church of Rome a part of the church of christ (which M. Saravia, Zanchy, & others do, that you wish him to take heed, that he forget not to give his lawful Sovereign, her right, & full due) give me leave to set down his words, & in his words his sound, & fervent affection in this point. When the ruins of the house of God, (that house which consisting of religious souls, is most immediately the precious temple of the Holy-ghost) were become not in his fight alone, but in the ●ies of the whole world, so ●nc●●ding great, that very superstition began even to feel itself too far grown; The first that with us, made way to repair the decades thereof, was King Henry the eight; the son and successor of which famous King, as we know, was Edward the Saint. In whom (for so by the event we may gather) i● pleased God, righteous ●●d just, to let England see, what a blessing sin, and iniquity would not suffer her to enjoy; that work, which the one had begun and the other so far proceeded in, was ●n short space so overthrown, as if almost it had never been, till such time, as that God, whose property is to show his mercies than greatest, when they are nearest to be utterly despaired of, caused in the depth of discomfort, and darkness, a most glorious star to arise, and on her head settled the Crown, whom he himself had kept as a lamb from the slaughter of those bloody times, that the experience of his goodness in her own deliverance, might cause her merciful disposition, to take so much the more delight, in saving others, whom the like necessity should press; the continuance of which mercy toward us, in the abundance of his favour to her, we wish may happily continue so long, as the Sun endureth. Hitherto Master Hooker. To conclude this small and imperfect work, 
Querimonia Ecclesiae. A Book of Scotizing and Genevatizing.  whereas you join these books of Master Hooker, with two other which you take to be bellows to blow the coals of sedition; I persuade myself, that the ages which are to come, shall more than the present, esteem them with high honour: for mine own part, what I have done in defence thereof, it is neither from opinion of sufficiency, who know mine own strength in this kind, weaker than many thousands; nor from a desire of contention, which I hold (howsoever sometimes needful) the worst employment of all learning; nor from a willingness to flatter any, a fault (what soever my other infirmities are) whereunto I was never subject; nor that I thought those would have been wanting, who had, both far more learning, and greater reason, to undertake the defence, than myself had: Wherefore, if there be anything, either unsoundly, or uncharitably set down (faults, which willingly I would be loath to be accused of) I submit myself to the judgement of the Church, and the courteous admonition of the Christian Reader. But if any man without cause, spurn or think himself grieved, and find that contained herein, which with judgement, and sound learning he is able to confute, and be desirous hereafter to receive my answer, let him set to his name, that writeth; otherwise, let him think, that Libels, personal, and of no moment, are to be rather punished by authority, then confuted by any man's pen. And so I will heartily pray that no strife may ever be heard of again, but this, who shall hate strife most, who shall pursue peace and unity with most desire.  
FINIS.