with them Could hee also being the vncircumcised Nephew of a vsurping Tyrant an be tearmed an innocent Martyr I. First if the most part were innocent we draw the denomination from them euen as we name them the Psalmes of Dauid howsoeuer Psal 90. was made by Moses and Psal 137 was framed in the captiuitie of Babylon long after Dauid So wee say the Acts of the Apostles and yet in that booke are described actions of Stephen Silas Apollos and others which were not Apostles Secondly what if God would hereby shew that hee intended to haue Martyrs aswell of the Gentiles as of the Iewes yea and of infants as of men in yeares seeing Christ is the Sauiour of them both Thirdly may we not say that he which descended from Herod was in a sort a Martyr that is a witnesse of Gods power who made Herod to kill his owne Sonne for rage and yet deliuered Christ Is not the like said of infants vpon a farre lesse respect by Dauid N. From your Feasts I proceed to your Fasts Psalme 8. 2. and first I wonder at your Set Fasts I. Meane you by Set Fasts as you did by Set Prayers Haue not many Ministers of your opinion proclaimed and set sundry Solemne Fasts N. I meane your set yearely and weekly Fasts which should not be celebrated but when occasion Math. 9. 15. of sorrow is presented Now it may bee that some occasion of publique ioy may bee offered at the time of your Anniuersary Fast I. God appointed a yearely Fast in the tenth Leuit. 16. 29. 23. 29. day of the seuenth moneth and it might bee that some occasion of common ioy might then haue fallen out So that you must either acknowledge a dispensation of Gods precept for a time or that a particular and accidentary ioy could not preiudice a statarie and generall sorrow for sinne Whereas you pretend that Christ said his Disciples should not fast till after his departure only because they should not till then haue iust cause of mourning and Fasting it is vnsound Seeing that in the verse following he rendreth another reason namely for that they were weake like old garments and bottles and therefore vncapable of this new discipline of Fasting N. I might returne you this answer That the Fast mentioned in the Law was Ceremoniall But to grant that God might ordaine a yearely Fast How appeareth it that the same libertie is permitted to men I. Indeed to fast vpon the tenth day of the seuenth moneth was a ceremony Neuerthelesse a yearely set Fast could be no more Ceremoniall then to rest once in seuen dayes the tearmes are altered the quantitie remaineth Further that men may decree Set Fasts it appeares by the Iewes who fasted euery Yeare in remembrance of the siege of Ierusalem the winning See Iunius vpon Zach. 8. 9. Math. 19. 14. thereof and burning of the Temple as also the death of Gedalia The like is to be seene in the custome of the Pharisies and Iohn the Baptist Lastly some gather the same out of the story of Hester Hest 9. 31. N. Though Set Fasts might bee allowed yet your Lent is but an apish imitation of Chrst his Fast I. No more apish then the custome of the Israelites which they tooke vp in remembrance of Iacobs wrestling with the Angell Now the Genes 32. 32. custome of Lent is not only ciuill for the preseruation of Cattle and employment of the Sea and Riuers nor meerely morall to temper lust which riseth with the bloud in the Spring to inable men for deeds of Liberalitie but euen in a sort Religious not as a part but as a helpe of Religion first to kindle Prayer much dulled with plethorie of the bodie and multitude of businesse Secondly to helpe vs in the acknowledgement of our vnworthinesse of Gods creatures Thirdly to prepare vs for the solemne Communion at Easter Besides that we may fast and pray for the increase of grace is cleere by the example of Act 10. 30 31. Cornelius N. But what shall wee thinke of your Ember weekes I. They are preparatiues to the Ordination of Ministers Before which how laudable it is Acts 13 2. to fast is manifest by the separation of Barnabas and Paul N. What grounds haue your Fasts vpon Wednesdayes Fridayes and Saturdayes I. Friday was by all obserued because Christ died on that day Some kept Saturday for that Christ on that day lay in the graue which was to all Beleeuers a season of great heauinesse Others chose rather Wednesday for that vpon that day Iudas sold our Sauiour for money Besides these causes a conuenient vicissitude or exchange of Fasting with eating was iudged most requisite Which also was the cause of our Holiday Eues CHAP. IV. Of Place and Ornaments N. IT is now time that from Time we should remoue our Speech to Place and Ornaments inioyned in the act of Vniformitie Wherin although Chancels only bee mentioned yet Churches also seeme necessarily to be presupposed I. This is not vnlike Solon or Romulus who made no Lawes for Paricides because they hoped such villany would not be committed So it may bee our Law-giuers did not there mention Churches supposing no Christian would be of so leaden a heart and brasen a forehead as directly to wish the abolishment of Churches For what I pray you Are you one of them that would haue Churches turned into Doue-coates and Alehouses N. Though that were iustifiable by the example of Iehu yet it is sufficient for vs if they were 2. Kings 10. 27. demolished Neuerthelesse I speake not this of mine owne opinion but according to the intent of some of the Brethren The first reason is this Churches are abused to Idolatry therefore to bee destroyed I. By this argument Salomons Temple being abused by King Ahaz to manifest Idolatry should haue beene razed by King Ezekias Besides what need you accuse the Barrowists it is your owne argument Will you leaue the nest like the Rauen because the yong ones colour doth not in all points resemble you Is not this your owne reason The Crosse is abused to Idolatrie therefore to be abrogated As for the example of Iehu it moues vs not For neither was Iehu a good man neither is euerie action of a good man lawfull though lawfull yet not necessarie in regard of imitation N. We insist not vpon Iehu his fact Neither is our only or principall reason against the Crosse drawne from the abusing thereof to Idolatrie as shall appeare in due place Neither would wee simply therfore haue Churches defaced for that they are so abused but vpon more important causes Else should wee wish also the ruine of Vniuersities which notwithstanding we are contented should remaine if these things only were reformed First if humane Arts were lesse studied Secondly if Degrees in Schooles were interdicted Thirdly if Marriages in Colledges were permitted I. Arts may not properly be called humanc seeing they haue God for their Author
and are aides to expound diuine Scripture First for Grammar Without the Hebrew and Chaldee the Old Testament cannot bee vnderstood exactly because not only some part of the text is written in the Chaldean tongue but principally because the Chaldee Paraphrase is the most apt interpreter of the Bible The Greeke tongue is also needfull in regard of the Septuagint whom the Apostles more frequently cite then the Hebrew text The Greeke to bee needfull in the New Testament all acknowledge The necessitie of the Syrian would appeare if more diligence herein were vsed As for the Latine it is the tongue of the intercourse of all the Learned in Christendome Furthermore hee that will conceiue Isaiah without Rhetorique and Paul without Logioue the Psalmes without Musique and Poetrie the Arke and Temple without Geometrie the perfect Chronologie of the Scriptures without Arithmetique and Astronomie Leuiticus Iob and Canticles without naturall Philosophy and Physicke the Law of Moses without Ethiques and Ciuill Law the Stories of the Kings without Policie Daniel and the Apocalips without Historie the same must assay with Xerxes to saile through the mount Athos and walke dry-shod ouer Hellespont This age is too superficiall in knowledge Cast it not into a more lazie Lethargie with this your vnseasoned zeale Touching Degrees I say Shall the meanest Mechanick Trade distinguish the Apprentice from the Iourneyman him from the occupier and all from the Master or Warden of the Company And shall there be no difference betweene Leuit Priest Priest and High Priest Lastly what you say of Marriage bewrayeth that you neuer slept in Parnassus so great is the penurie of those places and so dangerous the Marriage of persons Collegiate vnlesse they bee Masters Prouosts or in the like Supreame place But now returne from our Mother the Vniuersitie to her Daughters the Churches and shew vs those important causes for which you would haue them violated N. Places built for Idolatry should bee destroyed But such are your Churches Ergo. I. The proofe of your Maior is mistaken Groues Altars Images are by Gods appointment to bee destroyed or burnt namely the Tabernacle or Temple remaining But that euery house or Church built to an Idoll should be pulled downe and by no meanes conuerted to a Synagogue cannot be inforced out of this place Againe your Minor wants waight For some of our Churches were built before some since the daies of Poperie Besides those which Papists did erect were built for true prayer to God in Christ what if much Idolatrie were mingled Shall the siluer be reprobate because of the store of Tinne N. Churches are those habitations of Antichrist Apoc. 18. 1. which are to be ruinated I. Some others would interprete them to be the Abbies Nunneries and such like cages of superstion But it is not safe to build a doctrine vpon so misticall a prophesie N. They are built East and West which the Ezek. 8. 16. Prophet seemes to dislike I. No maruell For they worshipped the Sunne rising As for vs we thinke that God is the God of the East as well as of the North and of the West as well as of the South Neither haue wee any such custome as to bee content ious for singularitie N. Their Dedication sauours of Superstiton I. If in ancient time any vnmeete prayers were vsed wee abandon them in our Dedications Notwithstanding that Churches may bee dedicated both that they may bee appropriated to God and alienated from all Secular vse so that occasion of alteration be cut off As also that more reuerence may bee added to Gods publique seruice appeares First by the examples of Salomon Zerubbabel and Iudas Maccabeus who consecrated that Temple the last whereof did then dedicate it when it had beene three yeares and a halfe polluted by Antiochus Epiphanes whereas by your doctrine hee should haue leuelled it with the ground But our Sauiour was of an other iudgement who many yeares after graced that Feast of Dedication with his own presence Secondly the same is cleare by the rule of the Apostle auouching all things to bee sanctified by the Word and Prayer The equitie of which 1. Tim. 4. 5. Canon seemeth to relie vpon the Law of God whereby the builder of an house is exempted from seruice in warre till hee hath performed the Dedication of his priuate building Deut. 20. 5. N. Chancels seeme to be ordained partly out of Superstition partly out of Pride aduancing the Minister aboue the people I. It was no Superstition among the Iewes to separate the wiues from their husbands by certaine partitions in the Temple as is probably collected out of the Prophet The Zach. 12. 12. like is to be said of parting Minister and People Neither may we thinke this done in imitation of the Iewish Temple only considering there is nothing like the Holy of Holies in our Churches but only a distinction of places that hearing and receiuing the Communion by this difference of place might beget a certaine diuersitie of reuerence As for the pride obiected it sheweth your disordred minde who by cutting off all differences of Degrees and Orders would soone bring backe the people to the Chaos of irreuerence Thinke you that Ezra when he made the Pulpit of wood whereby hee was aduanced aboue the People did it Nehem. 8. 4. of pride or only that his voice might bee the more audible Might not this also be intended That by the heighth of his place he might strike a certaine awfull reguard into his hearers hearts Did not God for this cause giue to Moses a shining face Did he not therefore allot him and Aaron the Priest a place in the Mountaine distinct from that of the multitude that there might be conceiued a kinde of preheminence and dignitie of the Pastour aboue the sheepe Is any man ignorant that the vulgar sort is led by formes and externall differences in all affaires Lastly the charge of the Chancell being imposed vpon the Minister may seeme to challenge forhim a peculiar allotment of place N. To ouerpasse the place the next circumstance is in Ornaments whereof the most scandalous is the Surplice Against the which I thus reason No humane Rite may bee ordained in Gods seruice But such is your Surplice Ergo. I. The method by your selfe duly propounded explaineth your Maior but disclaimeth your Minor For whereas you placed the Surplice among Ornaments and ranked them amid the circumstances Your Maior must thus be expounded That humane rites howsoeuer they may bee circumstances of Gods worship yet ought not to bee inforced as any substantiall part thereof and so your Minor will not abide the Touchstone seeing this garment is not ordained in but about Gods worship In summe wee place therein not necessitie of holinesse but peaceable vniformitie of order N. You seeme to tie certaine holinesse vnto it and so to incorporate it into Gods seruice both in that you repute sundry Minsteriall actions being done without it as
Salomon and the Lords Prayer The other sixe onely seeme to haue continued length By which it appeares that wee haue sufficient presidents for both kinds of prayers Againe shortnesse of prayer is then most conuenient when wee intend some greater action of an other nature and yet holy or at least lawfull For this cause long Grace by discreete men is not allowed Lastly these short prayers are certaine quicke Parce Ciuibus Miles faciem feri prouocations to ardent Zeale not bnlike Caesars briefe Apothegmes N. Besides the defect in quantitie These prayers are also vitious in regard both of the person vttering and the matter vttered The person vttering is named first a Priest a terme not conuenient to the Ministers of the Gospell I. Doe you terme our Ministers Euangelicall being ordained by Bishops men in your opinion Pettie Popes and seruants of Antichrist N. For the present we grant them to bee true Ministers For wee contend not about the substance but for the title I. It seemeth your altercation is about words which be the wooll of a Goate N. The word Priest is by Consequence dangerous and therefore to be changed I. Before you change this tearme how would you haue these men to be entituled N. Let them bee called Pastors Doctors Preachers Ministers Bishops Elders I. First if Pastors be translated Shepheards you will hardly allow the basenesse of that name Secondly if Pastors bee turned Feeders and Doctors Teachers how can men feed or teach but by preaching So that your three first tearmes are confounded The name of Minister is in Greeke all one with Deacon which after your construction is only conuersant about almes The stile of Bishop I can prone to bee only proper to him that may ordaine Priests N. I will not now be intangled with that controuersie Wherfore let them bee called Elders or Seniors but Priests by no meanes I. First the name of Elder is giuen by the Hebrewes to the Ciuill Magistrate and by you Deut. 2. 4. Iudges 8. 14. Ruth 4. 2. to certaine Lay-men which assist the Pastor in the Consistory and by vs to men of another qualitie then Priests For who can be ignorant what bee Aldermen in Townes and Seniours in Colledges Secondly the name Priest is deduced from the a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke word which signifieth Elder And now tell I pray you why you disallow the tearme Priest N. First because it signifieth a Sacrificer I. First neither is this the proper signification of the word for in Hebrew it betokeneth Gen. 41. 45. 2. Sam. 8. 18. Hence the Tartarians call their King Kan of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdos of Sacer and Dos For Dos in old time was of the masculine gender a Prince aswell as a Priest In Greeke a holy man or one conuersant about holy things In Latine a holy Dowrie of the English you heard before Secondly and though it should signifie a Sacrificer yet were not the tearme dangerous For the Priest of the New Testament doth offer vnto God the Sacrifice of prayer and administreth the Sacrament of the Lords Supper which is also a Sacrifice N. How can this be spoken without Poperie which maketh men to eat Christ A thing more infamous then either that of the Caniballs where men eate men or that of the worshippers of Moloch where God was thought to eat men for here man deuoures God I. The Romish Sacrifice we allow not And yet in foure respecs the Sacrament may be termed a Sacrifice First because therein we offer our selues to God as a reasonable Sacrifice SecoÌ„dly because we present him with the fruit calues a Rom 12. 1. Some coniecture that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hose 14. 3. that is caluâ—s was read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is fruits Heb. 13. 15. of our lips the most acceptable sacrifice 3 For that we giue him the Sacrifice of Almes Fourthly principally because it is the RemeÌ„brance Signe Seale Instrument of applying to vs the only Sacrifice of Christ vpon the Crosse N. The second cause of our disliking this name Priest is for that the Scripture doth not yeeld it to the Ministers of the Gospell I I. The Prophet calleth them Priests and Esay 66. 2â— Leuites N. That is only done in the Old Testament Mal. 1. 11. by allusion to the Priests of the Law as elsewhere Prayer is called a cleane Sacrifice in the like sense I. And yet as euen now you heard the author to the Hebrewes calleth prayer a Sacrifice by vertue of this allusion whereby also the Prophet was moued to call our Ministers Priests N. This hee did not because they should be so stiled but because they should succed them not in action but in Office I. Not in action Did not the Priests of the Law both pray and teach the people Had they not many of the same outward Rites that wee haue howsoeuer they may seeme something to be varied in Circumstances Did not they vse Water Bread Wine all which notwithstanding were by Christ retained N. But you cannot shew in the New Testament this name in this meaning I. The name is giuen to all Christians by 1. Pet. 2. 5. 9. Apoc. 1. 6. two Apostles And why should wee denie it to Ministers to whom principally it doth appertaine N. That name is common to all and therefore may not be appropriated to them I. It may be ascribed to them though not properly yet principally because they offer to God not only solitary and priuate prayers as other Christians doe but euen the publique Supplications of the whole Church For all true Israelites were by the merits of Christ Exod. 19. 6. though to come made true Priests in this generall sence and yet this hindred not but that they of the house of Aaron might bee called Priests N. But the New Testament doth no where attribute directly this name to our Church Officers I. You still reason from negatiue testimonies which are but dumbe witnesses N. I reason from the practice of the Euangelists and Apostles which did of purpose auoid this name because the Legall Priesthood and Temple were yet standing In like manner should wee eschew this tearme because of the Popish Priesthood I. I hope in Isaiahs time the Priesthood and Temple were not abrogated and yet he called our Ministers Priests As for the Popish Priests they can no more hinder vs from the vse of this name then the Priests of Tammuz could hinder the Priests of Israel Did the Fathers therefore abstaine from this name because the Priests of Saturne and Iuno were at Carthage or Iupiter at Rome Pallas at Athens and the like N. From the Priests wee come to the People which also doe vtter publique Prayers For like Priest like People I I had thought you had beene satisfied when wee treated about the Preface of the Common Prayers N. You did then only indeauour
take place And yet some c Master Thomas Hutton thinke that this was neuer yet put in practice Some rumours haue beene to the contrarie but the thing is ambiguous CHAP. XIII Of the Crosse in Baptisme N. HItherto haue we treated of the parts of Baptisme Now followeth the consequent or thing annexed thereto Namely the Crosse which sinneth against the Ten Commandements and first against the first precept by Idolatrie I. Is the Crosse an inward Idoll of the heart or else an Idoll externall N. It is an Idoll an Idolathite a monument of and a motiue to Idolatrie Now although it doe only tempt to the conceiuing of an inward Idoll which temptation is forbidden in the Tenth Commandement alone yet properly it is but an Outward Idoll violating the First Commandement and so to be abolisht I. Your speech is as fruitfull of errours as Nilus of slime At this time it hath hatched sixe Monsters whereof the three first are slips in Method where from commonly false opinions doe proceed The first is That you make tempting and motiue to bee two seuerall things whereas in this case they both agree The second is that you place tempting to Idolatrie in the Tenth Commandement whereas to be a motiue to the same sinne is by you made a transgression of the first Precept N. Tempting may be without Consent whereas a motiue implyith consent or assent and so the former is in the tenth the latter in the first Commandement I. Your words are confused But I haste to your matter Tell me I pray you the order of sinnes against the Commandements N. All sinnes are either against God forbidden in the first Table or against our neighbour interdicted in the second Againe the sinnes against our neighbour are either with consent prohibited in the fift and the foure following Precepts Or without the same restrained onely in the tenth Commandement I. Where then are sinnes against God without consent prohibited namely the first motions and abstractions from Him Are they not in the first So that you erred when you made temptation to Idolatrie a sinne against the tenth Your third default is that you make an outward Idoll to bee forbidden in the first N. How may this appeare to be an errour I. You erre from the opinion both of the Learned and of the Vulgar First the Learned thinke that in the first Precept the only hauing and the acknowledging of the True God is enioyned and his true both inward and outward worship in the Second Secondly the most vulgar wits are of opinion that God's inward worship is commanded in the first and his outward in the second Precept By both which sentences you are cast in your suite Forasmuch as all externall Idols are to bee referred to the next ensuing Commandement Hence you may learne First That your three next errours namely that euerie Idoll is to be abolished that the Crosse is an Idoll That it tempteth to Idolatrie Secondly that your three next arguments namely that it is an Idolothite a Monument of and a motiue to Idolatrie are to be handled in the Second Precept N. I proceed then to the second Commandement I. I pray you let me intreate you before you proceed that you would repeate in order the sinnes against the nine next Commandements committed by the Crosse N. The second Precept is violated by the Superstition The third by the Hypocrisie for it brings vaine feare and trust The fourth by the impietie for it thrusts out Ministers that would celebrate the Sabbath The fift by the Iniustice The sixt by the murther for it is scandalous The seuenth by Adulterie as being the punishment of Idolatrie The eighth by the wrong The ninth by the slander The tenth by the Concupiscence of the Crosse for it tempteth vs to adore Popish Idolls I. Your ten imputations may be drawne to three For first Hypocrisie and prophane impietie cannot agree with Superstition Secondly if you proue not the Idolatrie your allegations will bee cold concerning adulterie and temptation Thirdly if the Crosse bee neither Idolatrous Superstitious nor Scandalous you will hardly manifest the iniustice wrong or slander of the Crosse It resteth then That you proue the Idolatrie Superstition and Scandall of the same The rest of your Snow-balls will melt of themselues N. First then I proue the Idolatrie of the Crosse by those foure Arguments which I before remembred I. But before you repeate them Consider these Consequences First the Church of the Lutherans maintaine images which we terme idols as iustly as you doe the Crosse Shall we then say that they be idolaters Secondly if the Crosse bee an idoll Then either haue the Brownists done well in seperating themselues from idols Or we with the Reformed Churches haue done ill in pretending no greater cause of Separation from Rome then her idolatrie N. An Idoll may be taken either essentially such were the Calues of Ieroboam from which the Leuites did separate a 2. Chron. 11. 14. themselues Or else by participation and occasion only such was the Altar of King b 2. Kings 16. 11 14. Ahaz from which no Seperation was made Of the first kinde are the Idols of Rome which make their Church Idolatrous and iustifie our Separation from them Of the latter sort are the Images of Lutherans and our Crosse And therefore the Barrowists haue erred in their seperation from vs. I. Our Crosse then is only an Idoll by occasion That is a motiue to idolatrie and so your fourth and first Arguments are confounded Againe What reasoning is this There is idolatrie in the Crosse only by occasion and possibilitie and yet you declaime at large against the actuall Idolatrie thereof But of this hereafter Now repeate the first Argument N. Euery Idoll is to be abolished as appeares both by c Deut. 7. 5 12. 3. Ioshua 23. 7. Lawes and by d Gen. 35. 4. Exod. 32. 20. 2 Sam. 5. 22. 1. Kings 15 13. 2. Kings 10. 26. 11. 18. 18. 4. 23. 12. examples But the Crosse is an Idoll and therefore to be abolished I. If your Maior were true Then the Sun and Moone so much worshipped by the Heathens Paul and Barnabas deified by the men of e Acts 14. 12. Listra yea and the bread in the Sacrament as being adored by Papists should bee destroied and abrogated N. My Maior admitteth two exceptions First of Gods creatures such are the Sunne and Moone such were Paul and Barnabas Secondly of Gods Ordinances such is the bread in the Sacrament for these may not bee destroyed though they be idolized I. Your exceptions are neither true nor sufficient For first God destroied the Gods of Egypt f Numb 33. 4. and yet these being Aspes Crocodiles Dogges and the like were his creatures Likewise he commanded the Groues things not to bee exempted from the number of his Creatures to be burnt Iosias also put downe the horses of the g 2. Kings 23. 11 Sunne and yet they were
the Citie might be set on fire in the fift yeare and yet the flame being extinguished the last burning of Ierusalem might bee deferred till the eleuenth Another coniecture may be this that the fift yeare is put for the fift moneth that is of the eleuenth yeare For in the fourth moneth of the eleuenth yeare was the Citie k Jer. 52. 6. taken and in the fift moneth of the same yeare came Nabuzaradan who burnt the l 2 Kings 25. 8. Citie For it may seeme strange that Baruch should set down the yeare and day but not the moneth N. As strange as you make it it is vsed in the Storie of the m 2. Kings 15 3 Kings where it is said and the ninth day of the moneth the famine was sore no number of the moneth being expressed I. But Ieremie resolues that this was the fourth moneth which if hee had not done we should neuer haue vnderstood that place in the Kings And some would haue coniectured by moneth to be meant the first moneth which as you see is refuted by Ieremie N. To leaue your intricate Chronologie the second place wee disallow is in these n Baruch 3. 4. words Heare the dead Israelites where it seemeth the Prayers of the Saints in Heauen are allowed after the Popish manner I. Where doe you reade that by dead Israelites are meant the Saints in Heauen N. Were not Abraham Isaacke and Iacob now dead I. But Christ tels vs that they are o Math. 22. 32. liuing For he is their God But he is not the God of the dead but of the liuing N. Saint Paul saith that hee is the God of the p Rom. 4. 9. dead also I. Christ speaketh of God in mercie in regard of redemption the Apostle treateth of God in power in respect of creation and moderation of things But tell mee is it not an vnreuerend and vnproper phrase to say that God heares the prayers of the dead Saints for it is confessed that the Saints in generall pray for vs. The first is plaine for it can be little then profane to call them dead which liue with God The latter is euident For seeing they pray as they are aliue not as they are dead it is but a rough-hewne speech to tearme them the prayers of dead men Besides two other interpretations may be brought First by dead Men may be meant men dead in q Math. 8. 22. Ephes 2. 1. sinnes This is confirmed by the wordes following in the same verse which haue sinned Secondly they may be said to be dead in regard of their infinite troubles and so they are said to bee defiled r Baruch 3. 11. with the dead To the same purpose is the vision of the bones shewed to the Å¿ Ezek. 37. 1. Prophet N. But how doth it appeare that here are not meant dead men whose soules are out of their bodies I. Baruch directly t Baruch 2. 17. denies that such men pray for so Iunius expoundeth it N. In the Epistle of Ieremie we allow neither the title nor the treatise The title seemeth to make Ieremie the Authour of this Epistle which we finde not in his prophesie I. Your negatiue argument is an old Pigmies bul-rush against the Craines as it is in the Fable But we pray you coniecture with Iunius that Ieremy sent this Epistle by u Ier. 51. 59. Seraraâ— N. In the Treatise first we dislike these words x Baruch 6. 2. seuen generations where a generation is taken for ten yeares against the vse of Scripture phrase I. It will be hard for you to binde Baruch to the calculations of Iubilies If you doe the answere will bee that the Greeke Interpreter vsed the Greekish accompt For example Hee that translated Xiphilin into Latine for the Greeke Drachma doth vse the Latine Denarius and aureus for twentie fiue y Drachma or Denarius is 7. d. â—oo aureus 15 s. â—d ob Drachmaes So the Greeke Expositor finding seuenty yeares in in the Hebrew expressed it by seuen generations which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Romans z Pergama quum caderent bello superata bilustri tempora bilustâ—â—a that is times of ten yeares Wee in England would haue tearmed them ten liues that is seuen yeares to a life N. Secondly we cannot in dure your immoderate prayses of this Chapter For you haue publiquely taught That it is more able to conuince the Papists of Idolatrie then the Canonicall text I. This was said not because it was equall with the Canon but first because they haue added it to the Canon and yet it crosseth their Idolatrie For whatsoeuer arguments are here brought against the Idols of Pagans the same may be alleadged against Popish Images Secondly because this Chapter is a compendious collection of those things which are largely propounded in Scriptures And thus your arguments against the reading of the Apocryphall Bookes in the Church are become like a white cloud without raine or like an Eunuch embracing * Ecclesiasticus 20. 3. 30. â—0 a Virgin CHAP. IV. Of the Translation of the Psalmes N. FRom the Bookes Apocryphall I ascend to the vndoubted Canon consisting of Psalmes and Chapters First of the Psalmes as being wholy set downe in your Liturgie We say that you haue deformed them both in quantitie and qualitie Concerning quantitie you haue detracted and added You haue detracted sentences and words Of the first kind are the titles of the Psalmes which you haue omitted I Declare I pray you the number and kinds of those titles N. Twentie and fiue Psalmes haue no title at all Now of those which haue titles annexed about fortie two haue distinct titles shewing their cause outward or inward The outward is the end or efficient Titles declaring the end are such as these A Prayer of Dauid A Psalme of prayse for remembrance or of Instruction Whereby it appeareth that some Psalmes are Petitions some Thankesgiuings which are two kinds of Prayer Others bee Instructions The titles shewing the Efficient are these A Psalme of Dauid To Ieduthun To Asaph c. whereby the Penman or Singer is described The inward cause is the matter or forme The matter is expressed in the titles setting downe the occasion of the Psalme as in Psalmes 3. 7. 18. c. The outward forme is seene in those titles which describe the Musicall keyes to bee vsed in song as in Psalme fourth ninth and others I. To speake in order of these tittles I say three things First I probably thinke that they were not compiled by the Authours of the Psalmes Secondly that they be not needfull Thirdly that they are imperfect The first I thus explaine First it is not likely that Dauid would haue set downe the foureteenth and fiftie third Psalmes forasmuch as they differ scarcely in three words excepting the titles which are so different that they seeme not to come from the same Authour The like is to be thought of