The third part of the Defence of the Reformed Catholike against Doct. Bishops Second part of the Reformation of a Catholike, as the same was first guilefully published vnder that name, conteining only a large and most malicious preface to the reader, and an answer to M. Perkins his aduertisement to Romane Catholicks, &c. Whereunto is added an aduertisement for the time concerning the said Doct. Bishops reproofe, lately published against a little piece of the answer to his epistle to the King, with an answer to some few exceptions taken against the same, by M. T. Higgons latley become a proselyte of the Church of Rome. By R. Abbot Doctor of Diuinitie.

R. ABBOT.

M. Bishops head is old, and therefore hee thinketh our doctrine to be new. If his head and heart were renued a 1.1 to the obedience of faith, hee would easily see our doctrine to be old, euen that b 1.2 old way which is the good way, wherein they that walke shall finde rest for their soules. Sure wee are that Poperie is not the old way, because they haue taught vs nothing of it, who of old declared the right way. But yet he heere taketh vpon him to shew that our doctrine cros∣seth and maketh void the Commandements of God. And how, I pray? First, in that he promiseth mercy and fauour to thou∣sands for ones sake that keepeth his Commandements, we ga∣gather, saith he, that God in regard of his Saints, who so ho∣lily obserued his Commandements, doth grant vnto vs manie fauours and graces. But what Saints doth he meane? for shall we say, or doth the Commandement say, that to eue∣ry man God sheweth mercy for euery mans sake that keepeth his Commandements? If so, then wee must also say, that God to the third and fourth generation punisheth euery man for euery mans sake that hateth him. If hee had

spoken more distinctly wee could easily haue told in what sort to answer him. But because he speaketh at randon, I answer him in generall, that God indeed sheweth fauour to one man for anothers sake, but so, as that the Comman∣dement saith, he sheweth mercy on both sides: and therfore that it is his mercy that taketh occasion, and not mans me∣••t that giueth cause of doing whatsoeuer hee doth. His se∣cond collection is most ridiculous and absurd, * 1.3 that the sa∣tisfaction of one may serue for another. For how come wee heere to satisfaction? Marry God would not punish children to the third and fourth generation, for the offence of their great grandfather, vnlesse their punishment serued to satisfie for their ancestours offence. O admirable deuice! But yet tell vs, M. Bishop; what if neither the fathers nor the chil∣dren be in the state of grace, for then c 1.4 by your owne do∣ctrine neither are the fathers capable of satisfaction to bee done for thē, neither are the children capable of the doing of it. And such it seemeth the Commandement intendeth, because it nameth them that hate God. Yea and of the Ba∣bylonians God saith; d 1.5 Prepare a slaughter for the chil∣dren for the iniquitie of their fathers, where both the fa∣thers and the children were infidels and idolaters, and wholly estranged from the grace of God. How then shall we vnderstand that any satisfaction is heere intended? or how may wee not thinke this man to be drunke and sense∣lesse that setteth foorth such paradoxes that can no way stand with their owne grounds? God teacheth no satisfa∣ction there, but proclaimeth the terrour of his iudgement & wrath, which being once kindled, is not easily quenched that both the parents may dread to offend God for the safegard of their children, and the children may beware of following the euill example of their fathers, * 1.6 knowing that how much they ad to their fathers sins, so much they adde to their owne plagues. Thirdly, he gathereth from hence, that some men doe keepe Gods commandements: And we also gather the same, and doe say further with S. Iohn: e 1.7 He that

saith, I know him and keepeth not his commandements, is a liar, and the truth is not in him. Therefore wee doe not say, that it is impossible to keepe Gods Commandements, but that it is impossible in this mortalitie and frailtie to keepe Gods Commandements perfectly, so as to bee iustified thereby. But the residue of this tale I leaue, as being but babling of course, whereof he hath sundry times receiued ample and full answer, which he cannot gainsay; only like the cariers horse he is acquainted with a way, and out of that he will not goe. I referre him to that that hath beene said heereof before, both in the former parts of this worke, and in the answer to his Preface of this booke; and further vouchsafe him no answer, but with that dictate of Solo∣mon; f 1.8 Though thou shouldest bray a foole in a morter, as wheat is braied with a pestell, yet will not his foolishnesse depart from him.

Notes

• a 1.1

  Rom. 1.5.
• b 1.2

  Ier. 6.16.
• * 1.3

  No satisfa∣ction of one man for ano∣ther.
• c 1.4

  Of Satisfa∣ction. sect. 11.12.
• d 1.5

  Es. 14.21.
• * 1.6

  The keeping of Gods cō∣mandements not denied.
• e 1.7

  1. Ioh. 2.4.
• f 1.8

  Pro. 27.22.