those words consecrated to such a mysterie ibid. Marriage not acounted by vs a Sacrament ibid. towards the end and so to the end of the Chapter Of the Ring in Mariage p. 195 CHAP. XVIII Of Churching and Buriall p. 196 What purification is abrogated p. 196. how p. 197. Our Churching of Women no Iudaisme and of the Vaile then vsed p. 198. and of the Offering imposed p. 199. Of Tithes ibid. They are God's Stipends not Almes p. 200. They are not Iewishly Ceremoniall p. 201. They are due to Ministers and so proued ibid. Of competencie p. 204. Citie Tithes p. 205. The Apostles were not maintained by Almes ibid. Priests bury not but assist the Funerall p. 207. Of Prayers then vsed and of Sermons p. 208. The place of Burial p. 209. The second Booke CHAP. I. Of the Booke of Tobit p. 211 THe Apocryphall Bookes no Canon with vs for Doctrine p. 211. And yet vpon good grounds read in our Church p. 212. As namely for the explanation of the Canonicall Scriptures p. 215. Why they are called Apocryphall pag. 216. Of the Angell Raphael in the Booke of Tobit p. 220. Of the seuen Angels in the twelfth Chapter of Tobit p. 221. That number is neither Magicall nor Popish p. 223. The Office of Angels p. 224. Whether they pray for vs p. 225. Whether the Angels eate really p. 227. Of the Angels speaking p. 228. Of Asmodeus the euill spirit p. 230. Of the Nature of Angels both in their Affection ibid. any limitation in respect of the meanes and manner p. 232. Of Almes and how they purge sin p. 235 Of contract before Marriage p. 237 CHAP. II. Of Iudeth and the Song of the three Children p. 241 Of the word Titans and of borrowing words from Peets p. 241. The time of Iudeth's Storie p. 249. Of Bethulia p. 248. Iudeth's fasting whether superstitious p. 249. Her prayer whether impure p. 251. Her craftè whether wicked p. 254. Her course is warranted by the like of Iael in the Booke of Iudges p 257. Of the Song called Benedicite the vse thereof p. 259. The clearing of that Historicall Fragment from obiections p. 260 The Storie of Susanna vindicated p. 262. The Storie of Bel and the Dragon opened p. 264 CHAP. III. Of Wisdome Ecclesiasticus and Baruch p. 265 Of the Booke of Wisdome's Authour p. 265 The explanation of those words But rather being good I came into an vndefiled body p. 266. And of those when a Father mourneth grieuously for his Sonne c. p. 268. Of Tammuz ibid. Of the Argument of Ecclesiasticus p. 269. Of the Prologue p. 270. Of the Treatise p. 272. How Enoch is said to be taken away p. 273. Of Samuels death foreshewed ibid. Of Elias pag. 274. Of the time when Ierusalem was burnt in Baruch's account p. 276. What he meanes by those words Heare the dead Israelites p. 277. Of Ieremies Epistle p. 278. CHAP. IV. Of the Translation of the Psalmes p. 280 Of the Psalmes-Tiles p. 280. Of words detracted p. 283. The sense not corrupted in that 68. Psalme verse 27. p. 284. Nor in the 105. vers 28. p. 285. Of additions to the Psalmes in sentences p. 287. In words 288. Of the obscuritie in translation or euer your pots bee made hote c. p. 291 And of that humbly bringing pieces of siluer c. p. 292. And of that it shall not breake my head pag. 293. Of falshood in translation as in that thou shalt learne frowardnesse pag. 294. And in that Psalme 125. 3. shall not fall ibid. And in that Psalme 107. verse 40. though hee suffer them to bee euill intreated of Tyrants ibidem And in that Psalme 68. 6. Men of one minde p. 295. And in that Psalme 75. 3. when I receiue the Congregation ibid. And in that then stood vp Phinees and prayed pag. 296. And in that make mee to delight in good ibid. CHAP. V. Of the Lessons Epistles and Gospels p. 297. Of the omission of Chapters p. 297. The terme of Lesson p. 299. Of that translation Luke 1. 36. this is the sixt moneth that is called barren ibid. Of cutting the Bible into Epistles and Gospels p. 300. Of those words left out Col. 3. 12. Holy and beloued p. 101. Why we call Prophecies Epistles p. 302. The place Galat. 4. 5. cleared p. 303 How wee are the naturall sonnes of God ibid. How Paul calleth Timothy his naturall sonne ibid. God in a different degree loueth vs as his sonne Christ ibid. Iohn 1. 1. Cleared page 304. Of that Gal. 4 25. bordereth for answereth pag 305. Of that Ephes 3. 5. Father of all that is called Father ibid. Ephesians 5. 13. cleared p. 306. Heb. 9. 25. cleared ibid. Rom. 12. 11. cleared pag. 307. Luke 1. 48. cleared ibid. 1. Cor. 9. 27. cleared ibid. Phil. 2. 7. cleared p. 308. 1. Pet. 3. 20. cleared ibid. A Dialogue concerning the Liturgie OR The Booke of Common Prayer The Speakers NOVATVS A curious Corrector of things indifferent IRENaeVS A peaceable Conformer to the state of the present Church CHAP. I. Generall arguments against the Liturgie I. GOod morrow to you friend Nouatus how haue you fared this cold Christmas N. Brother Irenaus as my body is in health so my minde is ill apaid to heare your good morrow sauouring of Paganisme being drawne from Bonum mane vsed by the Romans and your Christmas of Poperie which ioyneth the Masse to Christ as an Asse to an Oxe or Dagon to Gods Arke I. The Latine word mane properly seemeth to signifie nothing but gracious or peaceable whence we translate Manes good spirits and immanis Cruell In which sense if we interprete Bonum mane it shall betoken nothing but grace or Peace be with you which kind of salutation soundeth more of heauenly Scriptures then of earthly heathens But if mane be taken for the morning as being the most gracious time of the day wherein the brayne is Cooled the stomacke strengthened the heart tempered and the spirits repaired How can this greeting of good morrow more displease then haile or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed by a Luke 1. 28. the Angell to the Virgine which as it seemeth to be deduced from b Ionice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a season So before Luke vsed it the heathens did vsurpe it For Agylla chiefe Citie of Hetruria was called Coere as some thinke of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was vsed by a Citizen in scorne to a Pelasgian besieger the same day the Citie was surprised N. To let your Latine and Poetry passe praier in common talke bewrayes little reverence Againe Iohn 10. we ought not to salute or pray with them whose religion is to vs vnknowne I. To let passe your hard Censures by which you cut out the tongues of tongues and plucke out the hearts of artes Is there not a prayer exprest in the common talk of
belonging to the liuing we come to the Buriall of the Dead wherein wee dislike the Person Manner and Place Touching the first we maruell that you make Buriall a Ministeriall Dutie seeing the Law prohibiteth the Priests to defile themselues by the e Leuit. 21. 1. Dead I. You were lately displeased because we vsed Purification being Iewish And now you would haue vs vse the Iewish manner of Buriall Wee like not this that with the same breath you blow both hot and f Reclusis illud hoc clausis Lahijs cold Againe tell I pray you what meane you by that defiled with the Dead N. It seemeth that g Leuit. 21. 3 4. lamentation is thereby meant I. Where is then your Argument The Priest may not lament for the Dead He may not therefore be present at Burials to comfort them that lament with his deuout exhortations and prayers N. We reade not that the Priests did burie any man and therefore to make this their office is against Scripture I. It is not against but besides Scripture were it as you pretend But the truth is we doe not appoint the Priest to burie that act being in a manner meerely ciuill but only to assist the Funerall for the comfort and instruction of the liuing N. The manner of your Burials doth also displease vs Forasmuch as you vse sundrie Prayers therein which seeme to fauour the Popish Purgatorie I. The Dumbe Shewes of Other Churches though wee condemne not yet wee cannot suppose that they containe so much reuerence and deuotion as our custome doth As for the Purgatorie you mention it is a forgerie of your owne Iealousie considering wee pray for nothing in the behalfe of the Dead saue only that wee seeme to be in good hope of their ioyfull resurrection of which matter wee treated in Baptisme N. Yea but Prayers being rehearsed at the Graue haue some smell of Superstition I. Were you as quicke-sented as the Vultures of Romulus yet could no such sauour bee here felt forasmuch as our Prayers being in the mother tongue are discerned by the meanest auditor to containe nothing but matter of consolation and hope to the liuing N. Funerall Sermons are of the same branne and therefore iustly abrogated in the Reformed Churches N. If those Sermons containe flatterie or errour wee may not defend them But if they be replenished with hopefull and consolatorie doctrines we doubt not to thinke them to bee of that nature of which was the famous lamentation of Dauid made for his King h 2. Sam. 1. 17. and his Friend Or of which were those worthy Orations i The Funerall Orations of Basill and Gregorie Funerall which deserue to bee written in Plates of gold celebrated in all antiquitie And certainly if a Word in Place k Prou. 25 11. and l Prou 15. 23. Time bee so precious If wee bee commanded to preach in m 2. Tim 4. 2. Season Can any Sermon be more seasonable then when God's iudgements concurre with his word when the sense of mortalitie doth kindle deuotion and griefe quickneth Charitie Thinke you that when the men of Iabesh fasted n 1. Sam. 31. 13 seuen dayes at the buriall of Saul and his sonnes and when Mary wept at the Tombe of her o Iohn 11. 31. brother a Sermon would haue beene vnseasonable Suppose you that in all those seuen dayes before mentioned prayers were not mingled with their fasting As for the Reformed Churches wee censure them not neither may they condemne vs Forasmuch as the Strangers amongst vs being men of their owne Countrie and Discipline doe still retaine Funerall Sermons N. Wee are most offended with your Place of Buriall which is the Church or Church-yard wherein you seeme to place great holinesse I. Wee doe in some Cities allow men to be buried in a field set apart for that purpose N. But euen that field is reputed holy ground I. And that most iustly For did not Abraham refuse to be buried among the p Gen. 23. 6. 9. Hittites Did he not there buy a field for buriall wherevpon the Place was called Hebron Did not Iacob desire to be buried with q Gen. 49. 30. Abraham Ruth with r Ruth 1. 17. Naomi The old man with the Å¿ 1. King 13. 31 man of Iuda Did not the Pharises purchase a field for t Math. 27. 7. strangers called Acheldama a field of u Acts 1. 19. Bloud Is it not probable that the brethren of Ioseph desired to bee buried with him in x Acts 7. 16. Shichem Did not the men in the Primitiue Church desire to be buried neere the Martyrs by whose Tombes afterwards in the Halcionian dayes of Peace Oratories and Churches were built for the honour of Martyrdome not for the worship of Martyrs Are not the bodies of Saints departed still members of Christ being vnited to their soules not onely by the relatiue hope of the resurrection but euen by the vnion of Christ's Spirit And by what more liuely signe can we testifie or signifie this our beliefe then by interring them in or neere some Church where they may be reserued better then in the y Where the Kings of Egypt were buried Pyramides of Egypt till the second comming of CHRIST Finis Libri Primi THE SECOND BOOKE Of the New Liturgie CHAP. I. Of the Booke of TOBIT FRom the Old wee passe to your New Liturgie wherein you haue both added the Apocryphall Bookes to the the Canon And haue in sundry sorts depraued the Canonicall Text it selfe I. The Apocryphal The Booke of the Articles of Religion Article 6. Bookes as Hierome saith the Church doth reade for example of life and instruction of manners But yet doth it not apply them to establish any Doctrine N. Against the reading of these Bookes I thus argue Whatsoeuer is read in the Church ought to be Canonicall Scripture But these Bookes are Apocryphall not of the Canon Wee may not therefore be vrged to reade them in the Church I. First your conclusion strayeth from your reason like a bird from her nest It should haue beene thus framed They may not therefore be read in the Church You pretend as if you were vrged and inforced to reade them the â—utâ— is if you did not delight in contention as the Viper that was pleased with the bloud of her owne tongue which shee grated against the file you might easily perceiue that the Booke leaueth it to your discretion whether you will read a Canonicall or an Apocryphall Chapter N. If we may not reade them then much lesse bee vrged to the reading of them So that my Conclusion was a Secondarie or Corollarie naturally following out of the proper conclusion of mine argument I. In the meane time you see that your oft complaints of vrging and hard vsage being both causelesse and respectlesse doe deserue to exasperate the State against you For many things â—o doubt had beene either altered or mitigated had
you not against the rule of Pythagoras digged in the fire with a sword But now to reuisite your argument First I might denie your Maior and render foure reasons for it First the Epistle written from a Coll. 4 16. Laodicea was read in the Church and yet it was out of the Canon vnlesse you thinke it was some Epistle of Saint Paul which is lost some thing therefore not Canonicall may be read in the Church N. I thinke no Canonicall Epistle could bee lost For it were to derogate too much from Gods prouidence and the faithfulnesse of the Church which should bee the Keepresse of the Volumes of the Couenant I rather suppose that it was some Epistle written from the Laodiceans to Paul to the demands whereof this Epistle to the Colossians did answere And therefore that it might more plainly be vnderstood it was meete that the other of the Laodiceans should bee read in the Church also For such a like thing is probably collected to haue beene done by the b 1. Cor. 7 1. Corinthians I. To sift the ground of your assertion were now vnseasonable But you haue giuen in a faire euidence against your owne Maior as shall hereafter appeare My second reason is this Nine Chapters of the Booke of Iob wherof foure were vttered by c Iob 4. 5. 15. 22. Eliphaz three by d Chap. 8. 18. 25. Bildad two by c Chap. 11. 20. Zophar are read in the Church But these Chapters are not of the Canon seeing no doctrine can be establisht by them forasmuch as Go himselfe disallowed the f Iob 42 7. saying of Iobs three friends wee may therefore in the Church reade some thing which is not of the Canon N. The generall positions of Iobs friends are true howsoeuer they erred in the application of them to Iob himselfe as if hee had beene an hypocrite I. That is but a shift for the maine maxime of all the Dispute is taken from Iob's wiues g Iob 2. 9. speech The summe whereof may thus bee demonstrated He that fals into great miseries is an hypocrite But Iob is so falne He is therefore an hypocrite So then let him not continue in defending his vprightnesse but blesse h Ios 7. 19. God in the acknowledgement of his hypocrisie and so let him die with repentance and patience By this it is plaine that the Maior Proposition was false and not the Assumption onely as you pretend N. I hope you will not exclude these nine Chapters out of the Canon considering they containe an historicall though not a positiue truth For it is true that these men so spake though they erred in their speech I. You haue made a faire distinction whereby you will cut off your owne arguments made against the Apocryphall Bookes as shall bee shewed in due place My third argumeÌ„t is this Sundrie Bookes of Traditions were read in the Church of the Iewes and yet were neuer of the Canon Or else how could the names of i 2. Tim. 3. 8. Iâ—â—nes Iambres the k Heb. 12. 21. foure of Moses the time of the famine in the dayes of l James 5. 17. Elias the combat of Michael with the m Iude 9. Deuill the prophesie of n Iude 14 15. Enoch haue bin rehearsed as things vulgarly knowne My fourth last reason is this Set Prayer may bee read in the Church and yet is no part of the Canon as was proued in the first o Lib. 1. Chap. 2. conference Besides this your Maior admits of a distinction which is this Whatsoeuer is read in the Church must either bee the Canon of faith or manners To this latter kinde we may referre the Apocryphall Bookes N. This is a rotten deuice They cannot bee the Canon of manners seeing that in the Doctrine of manners they may erre I. This answere shall bee sifted in your Minor But now wee tell you further that things may be read in the Church for the explanation of the Canonicall Scriptures For as you remember you said the Epistle of the Lacdiceans was read for the explanation of Saint Paul's Epistle to the Colossians N. But the Bookes Apocryphall doe rather obscure then explaine the Canon I. The Booke of Wisdome doth open the Storie of Exodus concerning the ten p See Wisdome 16. 17. plagues of Egypt Ecclesiasticus is a Commentarie to the Prouerbs The Sixt of Baruch is a most famous epitome of sundrie things in Moses the Psalmes and the Prophets against Idolatrie The first Booke of Maccabees is a key to the mysteries q Especially to the 8. 11. Chapters thereof of Daniel N. Because you cauill so much at my Maior I will change both it and my whole reason Whatsoeuer is read in the Church ought either to be Canonicall Scripture or agreeable thereunto But the Bookes betweene Malachie and Matthew are neither And therefore may not be read I. As the change of your Maior is to the better so is that of your Minor to the worse whereof wee desire the first part to bee explained the latter to be confirmed N. That these Bookes are not Canonicall it is plaine because they are Apocryphall I. Some Serpent lurketh vnder this grasse why call you them Apocryphall N. First because they containe sundrie errours I. How many errours thinke you there be in the Booke of the Petition to the Parliament defended by T. C N. Wee suppose no errour can bee found therein I. A Booke Apocryphall hath errours But this Booke hath none and therefore is not Apocryphall and is by consequent Canonicall N. It may be Ecclesiasticall and so neither Canonicall nor Apocryphall I. You see then that your reason is infirme These Bookes are not Canonicall because Apocryphall and therefore Apocryphall r Non causa pro causa because they containe errours N. Secondly then they are tearmed Apocryphall because they are capable of errours as being the writings of men I. This is to make them Apocryphall in possibilitie not in act Now euery possibilitie is reducible to some act Tell then what is the actuall cause why they are Apocryphall N. Can a priuation haue an actuall cause I. The cause may be actuall though rather deficient then efficient N. Thirdly then They are deemed Apocryphall because their Authour is not knowne I. No more is the Authour of Ioshua Iudges Ruth Samuel Kings no nor of the Epistle to the Hebrewes in your opinion N. Their Authour is knowne to bee Gods Spirit though we doubt of the Penman I. But how is that knowne N. The Propheticall Church receiued the Bookes as from God and hath deliuered them to vs by Succession Fourthly then these Bookes are Apocryphall because the Iewish Church neuer receiued them For neither were they written in any tongue which the Iewes vnderstood neither doe the Iewes at this day admit of them but as of Interludes I. You haue at the last stumbled vpon the true cause
but withall haue ouerwhelmed it with sundrie errours The first is this You pretend them to bee refused by the Iewes because they were written in a language not vnderstood by them What Did not Hierome out of Chaldie translate Tobit Did not the Iewes in their Dispersion vnderstand the Greeke tongue namely in the Greekish Septuagint Why was the Epistle to the Hebrewes written in Greeke if they were ignorant of the language The like is to be said of the Epistles of Saint Iames and Saint Peter Now tell me Doe not you acknowledge our Apocryphall Bookes to haue beene written in Greeke and yet was not Sirach's Sonne a Iew Did not Philo and Iosephus being Iewes write in Greeke The second is rather a scoffe then an errour Not vnlike that of some men partly Arrians and partly Barrowists which call the Athanasian Creed the Creed of Sathanasius This is like that which is more then yea and nay for it comes of euill Your third errour is that you acknowledge the traditionarie testimonie of the Church for the Bookes of Scripture and yet explode all tradition not only as needlesse but euen as damnable Your fourth errour is that you ascribe more to the Iewish Synagogue then to the Christian Church For you heard before out of Hierome that the Christians receiued these Bookes N. They receiued them but as Apocryphall I. And yet they read them in the Church N. They were men and might erre For wee are assured that these Bookes are not agreeable to the Canon as containing and maintaining manifold errours and therefore may bee the Canon neither of Faith nor of Manners I. Wee denie that you can finde any errour in these Bookes concerning Manners Now touching Faith fundamentall errours wee acknowledge none in them If any pettie fault or slip be found our subscription is safe But now bring forth the errours in their numbers and armies N. The Apocryphall Bookes are either such as are reputed so by the Papists themselues namely the third and fourth of Esdras and the prayer of Manasses besides some other Bookes not expressed in our Common Bibles or such as are so accounted of by the Protestants onely whereof some be not read some be Of the first kinde are certaine portions of Hester also Susanna Bell and the Dragon and the two Bookes of the Maccabees And here I maruell much that the first Booke of Maccabees is not read in your Church considering you say it is a key to the Mysteries of Daniel I. Euen for the same cause that wee reade not other Bookes of the Chronicles and Other Volumes of holy Scripture N. This cause shall hereafter be tried Now the Bookes that you read are Historicall or Dogmaticall The Historicall be either whole Bookes or a fragment Of the first sort are Tobit and Iudith The Booke of Tobit containeth errours of things to be beleeued or to be done The first sort concerneth either Angels or the Meanes of our preseruation Angels bee good or euill In the good we may consider the name and nature concerning the first The Booke setteth downe the name of an Angell calling him Å¿ Tobit 3. 17. Raphael whereas Angels names ought not to be enquired t Gen. 32 29. after as being u Iudg. 3. 18. secret I. The Bookes of x Dan. 19 21. â—0 21. Daniel of y Luke 1. 19. Luke of z Iud. 9. Iude and of Saint a Apoc. 12. 7. Iohn doe set downe the names of Angels after which we should not enquire because they be secret are they therefore Apocryphall N. These names are not secret to God's Spirit which hath reuealed them to vs in these Bookes I. And why may not God's Spirit reueale the name of Raphael in this Booke N. This name Raphael is not extant in any other Booke of Scripture and therefore it seemes to be a tearme Apocryphall I. If a Iew should thus reason I finde the names Gabriel and Michael specified no where but in Daniel it seemes therefore the Booke should be Apocryphall what answere would you returue if you were a Iew and beleeued neither S. Luke S. Iude nor Saint Iohn N. I would answer It is sufficient that these names are recorded in one Booke of Scripture I. So it is sufficient though Raphael bee named no where but in Tobit vnlesse you beg the question Besides the names of Angels are of two sorts Some expressing their nature some their office Of this latter kinde is the name of b Isa 6. 2. Seraphim which signifies burning because one of them touched the Prophets lips with a burning coale To this head wee may referre Raphael which signifieth one that healeth from God because he healed Sara and Tobit Lastly the place in Iudges by you alleadged is impertinent The Angell which appeared might bee Christ who said his name was Secret or Wonderfull The like Isaiah saith of c Isa 9. 6. Christ hee shall call his name the Wonderfull and so forth So that the Angell may seeme rather to haue reuealed his name to Manoah then to haue d God shewed the burning of Sodom to Abraham and yet not to Lot The time of death to Ezekiah not to vs. concealed it from him N. From the name of Angels we come to their nature wherein wee will trie their number and their office Touching the first this Booke determineth that their are seauen e Tobit 12. 15. Angels c. which is partly Magicall partly Popish For first the Magitians especially the Iewes numbred seuen Angels according to the seuen dayes of the weeke For Sunday Raphael then Gabriel Sammael Michael Izidkiel Hanael f See Iunius vpon this place Rephariel I. The Booke of Tobit doth not designe these Angels by dayes much lesse reckoneth their names though two of them namely Gabriel and Michael are found elsewhere in Scripture By what tradition the Iewes vnderstood the rest we know not But first we are sure the Angell tels Daniel that hee was one of the chiefe g Dan 10. 13. Angels Secondly this number of seuen may probably be thus collected The seuen eyes in h Zach. 3. 9. Zacharie are by Saint Iohn expounded to bee the seuen spirits which are sent into all the i Apoc. 5 6. world And what should be meant by these Spirits but Angels Againe Saint Iohn twice mentioneth seuen k Apoc. 8. 6. 16. 1. Angels it is not sufficient for you to exclaime that this is Magicall Wee rather credit the Scriptures affirming then your negatiue supposals N. The seuen spirits are expounded the Holy Ghost I. The exposition is but your owne N. What Doe you suppose that Iohn prayes for grace and peace from Angels I. Not as from causes but as from instruments Againe though they be interpreted of the Holy Ghost in the first Chapter yet in the Vision of the fift Chapter that exposition will be violent For there it is said that the Lambe had seuen hornes and seuen eyes which
I vsed Polygamie The second exposition is this But rather being good that is in regard of my soule which though it were not free from Originall sinne yet was endued with as much strength of nature as may bee namely in respect of vnderstanding memorie or fancie came into a bodie vndefiled either with a too fierie or to foggie a complexion whereby the operations of my soule might haue beene made ouer dull or precipitate If either of these two meanings bee admitted your two imputations will vanish Lastly your latter errour which you pretend hath no ground For he saith not because I was good but being good I came into a bodie vndefiled shewing not the cause but the concurrent condition of the soule when it obtained a good bodie Neither indeed is your former aspersion very probable For though he say I came into the Bodie it followeth not herevpon that the Soule was made before This rather may bee the meaning My soule being created and infused came in an instant into the bodie N. In the second place wee mislike these words f Wisdome 14. 14. 15. When a father mourneth grieuously for his sonne c. By which place is intimated that the first beginning of Idols was the custome of the mourning for the dead whereas wee reade of Idols long before namely in the dayes of Rahel yea of Abraham and g Gen. 31. 19. 53. Ios 24 2. See Caluin Instit Lib. 1. Chap. 11. Sect. 8. Terah I. First the Authour maketh this only the occasion of the publique adoration of Idols by the commandement of Tyrants What is this to Rahel or Abraham which for ought you can produce had only their priuate wil-worships But tell mee I pray you what was Tammuz for whom the women mourned in the h Ezek. 8. 14. Prophet N. Some thinke he was Adonis Others say better that he was Osiris King of Egypt and husband to Isis who being slaine of his Brother Typhon was by her lamented and deified I. At what time raigned Osiris in Egypt N. Surely he was a most ancient King For he with his wife instructed the Egyptians in the vse of Wheate and Barley So that it may seeme hee was before the time of Abraham who went into Egypt when there was a famine in Canaan which he had not done if the vse of graine had not beene there knowne I. You see then by all probabilitie that the Idoll Tammuz was before Abraham and it may bee also before Terah For was not Prometheus the sonne of Iapetus or Iapheth the elder brother of Shem which first framed Idols much more ancient then Terah N. We insist not so much vpon the Antiquitie of Idols Only we say that man's minde desirous of a visible God was rather the originall cause of them then the fashion of the lamenting for the dead I. The Authour speakes not of the inward cause but of the outward and publique occasion Now you cannot proue that the Idolatrie of Rahel or Terah was not thus occasioned N. From the Booke of Wisdome I come to the Booke of Ecclesiasticus wherein we first mislike the Argument and Prologue then the Treatise it selfe I. The Argument is extant only in some Greeke Copies Neither seemeth it to be compiled by the Authour of the Booke Haue you not obserued that the subscriptions of Saint Raul's Epistles haue beene blamed by Ancient Diuines as things added by some vnskilfull Clarkes And what if the same should fall out euen in this Argument But now declare the fault thereof N. These words seeme to be very i The argument of Ecclesiasticus verse 8. according to Iunius arrogant This Iesus did imitate Salomon and was no lesse famous in wisdome and doctrine c. I. Why doe not you translate them as Iunius did namely thus He was a follower of Salomon no lesse endeauouring to proue wisdome and Learning what is the scruple N. He seemeth to equallize Iesus to Salomon I. When wee say Let thy will bee done on earth as it is in heauen And forgiue vs our trespasses as we forgiue Also when k Math. 5. 48. Christ saith You shall bee perfect as your father which is in heauen is perfect is it intended that we should doe Gods will equally to the Angels Or that we should pardon sinne or bee perfect in equalitie God N. These phrases doe not import a iust equalitie but a likenesse of proportion according to the degree and measure of our weaknesse I. The same may be here affirmed For as Salomon by his infused gifts did search out wisdome so Iesus no doubt by his purchased habits might tread the same steps though in an vnlike degree and bee as famous in his time and kinde as Salomon was in his N. In the Prologue these words declare the spirit of the Authour to bee nothing l In the Prologue of Ecclesiasticus verses 6 7. according to Iunius propheticall And to this take it in good worth though wee seeme to some in some things not able to attaine to the interpretation of such words as are hard to bee expressed For the things that are spoken in the Hebrew tongue haue an other force in themselues then when they are translated into an other tongue c. Furthermore the first words take in good worth are in the m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke to haue or giue pardon A phrase nothing befitting the maiestie of God's Spirit I. First the Greeke word may signifie some thing else then pardon or remission Saint Paul vseth it for n 1. Cor. 7. 6. Permission Besides it is a strange phrase in Greeke to haue pardon for to giue pardon The simple meaning of the place is to permit willingly or beneuolently or take in good worth as wee translate it Secondly he saith not if we be vnable but if wee seeme to be vnable Thirdly he maketh a translation to be inferiour to the originall and the Greeke to the Hebrew The former is plaine by daily experience The latter may be thus explained First the Greeke tongue came by the confusion at Babel whereas the Hebrew was more ancient and diuine Secondly the Hebrew roots are verbs and those few and are easily found by certaine Letters whereas the Greeke Theames are variable infinite intricate Thirdly whatsoeuer the Greeke doth adde to or take from the Hebrew proceedeth from imperfection as namely the adding of the neuter gender and of cases as also of indefinite tenses is a thing most needlesse So the taking away of genders out of verbes and the future tense out of the Imperatiue Moode which only should haue beene therein as also of the fiue last formes of Coniugations wherein the Arabians were imitated doth argue great confusion Fourthly if this Prologue were penned by the Authour and your argument were in full force the Booke were only excluded the Canon but not out of the Church wherein we defend that Apocryphall Bookes may be read for morall vse Fiftly to
sentences and words The first sentence is in i Math 9 25. In the Gospell on the 24. Sunday after Trinitie Matthew where you adde these words And said Damosell arise I. Beza tels you that some copies did insert these words out of Saint k Luke 8. 54. Luke it may be also out of l Marke 5. 41. Saint Marke N. Two other sentences are added by you in Luke The first in the Storie of the m Luke 16. 21. In the Gospell on the first Sunday after Trinitie richman And no man gaue vnto him I. It may bee those words were taken out of the Parable of the Prodigall n Luke 15. 16. childe Or else in some Copies they were put in by Consequence of the Storie For it is more then probable that no man gaue any thing to that poore Eleazar or Lazarus whom God and not o So answeres Junius in his Paralells vpon Heb. 1◠21. man helped N. The next sentence added in p Luke 19. 42. In the Gospell on the tenth Sunday after Trinitie Luke is this Thou wouldest take heed I. Beza doth out of Budaeus tell you That this patheticall exclamation hath in it a defectiue breuitie which may fitly bee supplied or explained by this or the like sentence which libertie of supplying who so grants not to all translaters shall shew himselfe more stiffe in opinion then studious for edification N. The words by you inserted are partly in the Old partly in the New Testament And here we cannot but maruell that you call q As Isaiah 40 55. 63. Ier. 23. Ioel 2. Apoc. 14. and the like Prophecies Epistles I. This we doe for two causes First in regard of the matter of these Chapters which is Euangelicall and Hortatorie not vnlike that which is found in the Epistles Secondly in regard of the forme For these being among the Epistles receiue their common name So we say the Psalmes of Dauid though Dauid made not all of them so we reckon the words of r Prou. 30. 1. Agur and of ſ Prou. 31. 1. Bathsheba among the Prouerbs of Salomon So Saint Luke stileth his second Booke The Acts of the Apostles though other mens actions besides the Apostles be there historified N. The first word added by you in the Olde Testament is found in t Isaiah 63. 11. In the Epistle on the Munday before Easter Isaiah where you haue patched the text with this word Israel whereas the place is meant of God as is plaine by the context I. Not so plaine as you pretend The wordes are intricate in the u As may appeare by Iunius his confused translation of this place Hebrew neither will there bee any incongruitie in the sense if we say that Israel remembred the dayes of old and so God in mercie remembred his penitent people Israel Surely though I were of Domitians minde I should bee wearie of killing these little flies N. Secondly you adde in x Ier. 23. 5. in the Epistle on the 25. Sunday after Trinitie Ieremie these words with wisdome I. The Hebrew word signifieth elsewhere to prosper with y 1. Sam. 18. 14. 30. wisdome N. The place in the New Testament is in the Epistle of Paul to the z Gal. 4. 5. In the Epistle on Sunday after Christmas day Galatians where you adde his word naturall I. Why are not wee the naturall sonnes of God by faith N. Christ only is Gods Sonne by nature wee by adoption I. Saint Paul calleth Timothy his naturall sonne in the a 1. Tim. 1. 2. faith N. He meaneth that he loued him in manner as a naturall sonne I. So God though in an other degree loueth vs as he doth his Sonne Christ Can you tell what Corne is shaken by this winde N. In the qualitie there is obscuritie and falshood Obscuritie comes by transposing or misinterpretation of words Of the former the first instance is in b Math. 27. 9. In the Gospel on Sunday before Easter Matthew where you reade whom they bought of the Children of Israel whereas it should bee rendred whom they of the Children of Israel bought or rather valued I. If they valued they bought by consequence As for the obscurity it is in the Greeke aswell as in our English The like Phrase is found in the c Acts 21. 16. Acts for there is a d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the like word in both places vnderstood N. A second instance is in the Gospell of e Iohn 1. 1. In the Gospell on Christmas day as you call it Iohn where you read God was the word whereas the words should thus bee placed And the word was God as both the Greeke f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Article sheweth which declareth the subiect as you terme it not the g Ramus doth terme these antecedens consequens predicate As also the sense and scope of the place doth conuince For it is as improper and indirect a speech to say God is the word or Christ as if one should say a liuing creature is a man or a Tree is an Oake I. Ramus did indeed exclude indirect predication out of his new inuented Logique as hee did also many other most wholsome things Namely the doctrine of Obiectum Modalis propositio Limitatio Distinctio Reductio Syllogismi Figurarum modi Besides he most negligently handled Relation Definition Demonstration h See more in Kekermans Booke called Praecognita Method Euerie Logician can tell you that indirect predication is vsuall For here it is vsed by Saint Iohn in the i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 originall What doe you make words of Scripture like Complementall Pharisees striuing for places Besides if a man should examine you Cuius est haec praedicatio This word was God Could you answere It is not Generis de Specie Speciei de Indiuiduo Nor Differentiae de Specie Much lesse Proprij or Accidentis de Specie seu Subiecto N. We haue hissed the Predicables out of Logique I. You may depart out of the Schooles with them for company For without the Predicables Diuision Definition and Demonstration cannot be vnderstood N. Obscuritie by misinterpretation of words is found in that place of the Epistle to the k Gal. 4. 25. In the Epistle on the fourth Sunday in Lent Galatians where you translate bordereth for answereth I. Doe you meane that it answereth in neerenesse of situation N. Nothing lesse For there is a great distance betweene Mount Sinai and Ierusalem Wee meane it answereth in allegoricall proportion I. The same doe wee meane by bordering Namely not Locall but Relatiue or contrarie N. Other obscure places are in the Epistle to the Ephesians The l Ephes 3. 5. In the Epistle on the 16. Sunday after Trinitie first is where you reade which is father of all that is called father whereas the words should thus be turned Of whom is named euery family I.
what end is this allegation seeing we reade neither the argument nor the Prologue in the Church N. In the Treatise wee disallow foure things whereof the first concernes Christ the other three his seruants the Prophets Christ the wisdome of the Father is said to bee o Eccles 1. 4. 9. 24. 12. created which is little lesse then Arrianisme I. First some doubt not to affirme these places to bee meant of God's wisdome shewed in his creatures and not of Christ Secondly this p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word may signifie not only to be created but to bee possessed for so the Septuagint doe render it in the q Prou. 8. 22. Prouerbs N. The place was corrupted by the Arrians who reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so it should haue beene read according to the Hebrew I. There is no such Greeke word as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is a Verbe meane and not actiue Againe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to inhabit or possesse whereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie not only the builder of a Citie but also the inhabitant therein and Possessor thereof Thirdly to create may signifie to ordaine as when we say a King is created that is ordained Now what hindereth vs to say that Christ from the beginning was possessed and in a sort r Rom. 1. 3. ordained by his Father N. From Christ I descend to the Prophets whereof the first namely Enoch was before the Floud the other two that is Samuel and Elias did succeed it ſ Eccles 44. 16. Enoch is said to be taken away for an example of repentance to the generations wherevpon the Papists haue fained Enoch to be one of the two witnesses in the Apocalyps which should t Apoc 11. 3. fight against Antichrist I. The Papists can euince no such thing out of this place For it is only said that hee was remoued from the power of wicked men that they knowing what hee had u Iude 14 15. prophecied concerning the Floud to bee brought vpon the World for sinne and considering his triumphant passage into heauen might repent So Christ x Iohn 16. 8. 11. saith That the Spirit should conuince the World of sinne because they beleeued not in him and of the righteousnesse of his cause for that he whom they had crucified was taken vp to his Father in Heauen As for the witnesses of Saint Iohn if any place be for coniecture it is more probable by the consideration of the miracles there mentioned that the first of them was Moses and not Enoch N. Next to Enoch is Samuel who is said to haue y Eccles 46. 20. foreshewed the Kings death whereas indeed that foreteller was not Samuel but Satan I. But the Scripture calleth him z 1. Sam. 28. 15 16. 20. Samuel N. Not because he was so indeed but in appearance I. Why then may not the Sonne of Sirach vse the same Phrase N. Yea but hee reckoneth this amongst Samuels praises which was one of the prizes of the Deuill I. It was a praise to Samuel that Saul who would not beleeue Samuel during his life was forsaken by God and so deliuered vp to a reprobate sense that hee sought helpe from Satan appearing in his likenesse whose prophecies he had abused and contemned N. From Samuel the Iudge wee passe to Elias vnder the Kings who as the a Eccles 41. 10. Authour saith is appointed in due season to turne the hearts of the fathers to their children Wherein I note first a contradiction then a false interpretation The former thus appeares These wordes as you know are alledged out of b Mal. 4. 5 6. Malachie who was the last of all the Prophets Now it is said in the c The argument of Ecclesiasticus verse 2 according to Iunius argument that Iesus was after all the Prophets almost I. Iesus the father of Sirach might be before Malachie and yet Iesus the Sonne of Sirach might succeed him in time This latter Iesus finished the Volume Againe Malachie was the last Prophet whose writings are extant and yet some Prophet might come after him For Elias and Elisha wrote nothing and yet were Prophets of the best ranke So that Malachie might bee alleadged by the Sonne of Sirach and yet he liued to see some other Prophet later then Malachie Lastly he is said to haue liued after all the the Prophets almost whereby it may bee thought that hee might see Malachie and yet not suruiue him N. The false interpretation is this That the Authour doth suppose the bodily returne of the Old Elias into the world before the Day of Iudgement whereas both c Math. 11. 14. Christ and the d Luke ◠17. Angel expound it of Iohn the Baptist So that it may seeme the Iewish and Popish fabulous Elias had hence their beginning I. The Iewes reiect this Booke as much as you doe The Papists for their dreame doe aswell alledge Malachie as this Authour Yea they doubt not to peruert the words of Christ thus reading them This is Elias that is to come whereas they should be read thus that was to come as is plaine by the thirteenth verse and by the words of the Angell in S. Luke As for the meaning of this Authour it may be thus Elias the This bite was a man of that excellent spirit that Iohn the fore-runner of Christ and greater then all the Prophets should bee called by his name and bee said to come in his spirit and power As the two witnesses in Saint e Apoc 11. 11. Compare Ecclesiasticus 48. 11. with the Kings Maiesties diuine speech and answere in the conference at Hampton Court Iohn are said to be reuiued in their Successours and inspired with their spirit It may bee also thus meant that Elias in his owne time and person performed these things N. It resteth now That we come to Baruch which hath two parts First a Prophesie in fiue Chapters Secondly the Epistle of Ieremie in the sixt In the Prophesie we mislike two places First these f Baruch 1. 2. words In the fift yeare the seuenth day of the moneth whereby is intimated that Ierusalem was taken and burnt in the fift yeare of Zedechias whereas it is plaine by the Storie g 2. Kings 25. 2. of the Kings and by h Ier. 52 6. Ieremie that this fell not out till the eleuenth yeare of the same King I. We reade not Baruch for Chronologie but for Moralitie If you were bound to reconcile all the calculations of times in Scriptures you should haue need of the helpe of the tenth i This name was giuen to Ioseph Scaliger for his skill in this and other arts tongues Muse Yea I beleeue if ten Scaligers should concurre they could not cut all the Gordian knots made by Chronologers For this particular time Iunius guesseth that