profession follow all such things as are agreeable to the same Which words interpret what the other prayer mentioneth To fall into no sin 3. Because our eye much respecteth the writings of strangers more then of our own countrimen Take a view of the morning prayers published by M. Caluin where it is thus Grant O Lord I may spend this whole day in the seruice and worship of thy holie power Fac. vt diem hunc totum in sanctissimi numinis tuâ— cultâ—â— venerationâ— consumam Nihilomnino aut cogitem auâ— dâ—cam aut faciaÌ„ quod cònon ten dat Cal preceâ— matut inter opuscula And that nothing in the world I may thinke say or do that may not tend to this purpose to obey thee Which aimeth to the same scope which this doth here that we fal into no sin forasmuch as all sin is either in thought word or deed 4. Euery word here mentioned in this Collect speaketh the language of Scripture Fall into no sin Fall he saith not slip trip or stumble But fall nor simply fall but with addition fall into That we fall the Booke acknowledgeth as appeareth in the Letanie wherin the praier of the congregation is to strengthen theÌ„ that stand to raise vp theÌ„ that fall which is the condition of a righteous man seuen times a day a certaine number put for an vncertaine that is many times Pro 24.6 Corruit in peccatum impius but the wicked runne or rush into sinne so as this prayer fall into implyeth our godly desire that we cast not our selues headlong the compound aggrauating the single naked bare signification of the simple word supposing not a fréedome from falling but from falling into which is a sore bruze or downefall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. This word No may be thought comparatiuely spoken as in Ioh. 9.3 neither hath this man sinned nor his parents v. 41. If ye were blind yée should haue no sin not absolutely denying all sinne but implying no sinne so grieuous as now So fall into no sin not so grieuous and hainous as otherwise but for our prayers apprehending the swéete mercies of God we might readily fall into 1. Ioh. 3.6 6. Sinne beareth a construction as whosoeuer abideth in him sinneth not whosoeuer sinneth hath not knowne him and vers 8 he that committeth sinne is of the deuill and vers 9. whosoeuer is borne of God sinneth not neither can he because he is borne of God Where sinne is taken Hoc istud est noÌ„ peccare quum labuntur fideles infirmitate carnis sed sub onere peccati ge munt sibi displi cent deum time re non de sinunt Cal. in 1. Ioh. 3 not for euery the least breach of Gods commaundement for he that taketh it in that sense deceiueth himselfe as the Apostle sheweth It we say we haue no sinne we deceiue our selues c. But not to sinne is in this place when the faithfull slip through infirmities of the flesh but yet vnder the burden of sinne they grone they displease themselues they cease not to feare God The prayer of the Church therefore is not to fall into sinne that is as the holy Ghost meaneth in other places that she neither sinne nor may sin Besides we would aske this question What sin it is we néede not pray against Quotidie eâ—eha ristia coÌ„munioneÌ„ percipere nec laudo nec repre hendo omnibus ramen domini cis diebus communicandum suadeo horror sitamen mens sine affectu peccands Aug. de eccles dog cap. 53. or what reason haue we to be at peace with any In as much as we are to feare one and another and euery one the conclusion is summarilie none can be excepted from within the compasse of our holy deprecation 7. What S. Austin or one among his works writeth in another case fitteth well here I neither praise nor dispraise saith he dayly coÌ„municating at the Lords table yet euery Lords day I aduise and exhort that men would communicate Prouided alway that their minde be without any liking to sin A dislike to sin we must alway haue in praying we fall into no sin we euidently protest a feare we haue to sin and our dislike to all because our hearts desire to godward is to fall into no sinne 8. wherein is this prayer more offensiue then that of our sauiour or of S. Paul or of S. Iude Duobus modit c. Aug. de nat et grat 67 caueamus diceÌ„do ne nos inferas c. vt quicquid humana fragilitas vitare non praeualet hoc ille propitius nobis conferre dignetur serm 135. de temp Eum aâ— omni scelere puruÌ„ imu uneÌ„ seruabit Cal. 2. Tim. 4 18. Eripiet me ab omnidâ— licto Theophi lact Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Corin. 13.7 Ne deum offendatis vel vt nihil vnquam delinquatis Theopâ—ilact Ibid. Oramus dominum ne quid faciatis mali vnde satis apparet quod ad non peccaÌ„dum c. Aug. epist 95. Esse sine offeÌ„sa est in culpatuÌ„ esse tam in doctrina quaÌ„ moribus sarcer in Philip 1.10 Our sauiour taught his disciples to pray lead vs not into tentation c. not praying that sinne might bee forgiuen for that was mentioned before but that it might bee preuented Two waies saieth Saint Austin the euill of a disease is shunned in the bodie either that it happen not at all or hapning be quicklie healed That it happen not at al let vs take heede by saying lead vs not into tentation c. that it quickly be healed by praying forgiue vs our trespasses And as the author in his Sermons hath Pray we that whatsoeuer mans frailtie preuaileth not to shunne and auoid the Lord of his great mercie vouchsafe to bestow Thus much we may hope for in this prayer that we fall into no sinne namely preuenting that which otherwise we shall gladlie fall into Saint Paul hath some such petition for himselfe for the Corinthians Philippians and Thessalonians For himselfe The Lord will deliuer mee from euery euill worke not onely in others to doe me wrong but in my selfe to offer wrong or to doe any euill thing For so the fence best fitteth in Maister Caluins iudgement There is the like for the Corinthians where the Apostle deliuereth his minde in these vehement earnest tearmes I pray God that yee doe no euill at all Which some interprete that yee doe in no case offend the Lord. For two negatiues in the originall are verie forceable to expresse a deniall We pray saieth S. Austin the Lord that yee doe no euill at all VVhence it sufficientlie appeareth that the prayer is that they do not sin Now then to fal into no sâ—n and to do no euill at all be armes of onebody extend themselues to one signification so as if prayer against one be preiudiciall to truth so is the other and if Saint Paul as
Iudaicum illius antiquae faelicitatis c. Pintâ—s in Esai 6â— 7 Pintus vpon Esay be heard whose wordes are Hee remembred the old time of Moses and his people This hee is to bee vnderstood for the people of Israel They are saieth hee the wordes of Esay saying that in his time the people of the Iewes remembred that auncient felicitie when God by wonderfull signes deliuered Moses with his people from the bondage of the Egyptians c. So that by the iudgement of these men our translation deserueth not to be challenged in this place 10. Whom they bought of the Children of Israel c. for Whom the children of Israel valewed Mathew 27.9 Read on the sunday before Easter for part of the Gospel And omitting diuerse points in this clause worthy our sarder inquirie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syriack followed be the fitter worde for this place 2. in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or some such expletiue be vnderstoode to come betweene 3. whither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be to be referred to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. whither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the third person plural as it is commonly thought or the first person singular according to the Hebrue and Syriack all which doubts might bee cleared with good aduantage to the reader omitting wee say all these and taking the place as it is here proposed without more adoe wee may resolue that neither of the interpretations peruerteth the meaning of the holie Ghost Both come to one passe For if Christ were bought then was he valewed at a price Sith to buy and to valew are such as imply one the other and in the hebrue phrase of matches or pares Posito vno verbo intelligitur consequens He braâ—s by one wee vnderstand both Like that in Psalme 68.19 thou receiuedst gifts for men which in the Ephesians 4.8 is of the same person he gaue gifts to men One tert saâ—eth he receiued another citing the place rendreth it he gaue Both true because he receiued to giue c. So little cause was here to produce this quotation 11. Haile full of grace c. for freelie beleued Luke 1.28 The lesser bibles are not to bee vnipire in this point but the originall greeke which if translated thus freely beloued M. Marlorat censureth with this marginal note that it is ouerfreely Quidam liberius Marlorat or somewhat too bouldly attempted to interpret it so And had not some wrong conclusions been drawn from abusing the word full of grace many hereupon taking the blessed virgin for the fountaine of grace praying to hir calling vpon hir c. as if what shee had shee had not receiued the worde had neuer been altered in Latin nor English For gratious or full of grace here implye no more which very selfe same worde full of grace the Syriack retaineth And that place Ephesians 1.6 he hath accepted vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratiosos effecit nos Ephes 1.6 Pisca Piscator translates he hath made vs gratious and therefore in this Luke 1. hee rendereth it graced or gratious which hee doth and in deede the rather is to bee done because the Angel stands vpon the word with a grace in two reasons for the Lord is with thee 2. thou hast found grace verse 30. shewing whence and how shee is to bee thus graced or in grace or gratious or full of grace Which last wiselie vnderstood as in preaching now God bee thanked it is indangereth no more then that of other the Saints Act. 6.3.5.7.55 cap. 11.24 Stephen and the rest Act. 6.3 full of the holie Ghost and wisedome full of faith and the spirit verse 5. full of the holy Ghost Act. 7.55 chapter 11.24 c. no whit confirming ere the more any such opinions formerly maintained of the blessed Virgins owâ— merits and freedome from orginall sinne or directing prayer vnto hir more then vnto Saint Stephen or other of the Saintes of whome wordes in the places quoted afore are deliuerd at the full as fulnesse of the holy Ghost of faith wisdome c. To say therefore and translate as the Syriack c. as the auncient Latin fathers do in that sense which our Church receiueth and the worde it selfe well vnderstood beareth is no peruerting the meaning of the holy Ghost The lowlines of his handmaide c. For the poore degree Luc. 1.48 This worde humilitie or basenesse as it signifieth an humble estate whereinto one is cast so yet doeth it signifie a contentment in that estate with patience bearing it willinglie not murmuring nor repining For so was it our Sauiours case Act. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8.33 who was debased and in his humilitie his indgement was exalted where humilitie signifieth not onelie his poore abiect degree but withall a lowlie submisse and modest cariadge which if vnderstood of the virgin Maries modesty as peraduenture the english word lowlinesse implieth it is no aduantage for auouching workes of merit and desert psalm 34.15 more then any other like speeches wherein wee learne That the eyes of the Lord are vppon the righteous Psalm 34. Genes 4.4 or that God hath respect vnto the prayers of the Saints or where it is said Genes 4. that the Lord had respect vnto Abel and his offring In all which places we coÌ„fesse that the prayers of Gods children their actions works and sacrifices come vp before the Lord yea and the Lord looketh downe from Heauen vpon them not that they doe demerit Gods fauour but that he is well pleased with them as no doubt he was with the holy Virgin whose lowe estate as he pitied so her lowly acceptaÌ„ce of that estate and patient abiding he did highlie respect 2 Thes 1.6.7 For it is a righteous thing with God to recompence rest vnto them that are troubled Heb. 6.10 and God is not vniust to forget the works of his children not that hée or shée the Virgin or anie other begins vnto God but he begins and perfects the worke in them vntill the day of Christ And this maner of spéech Hee regarded the lowlines of his handmaid yéelds no other matter for suspicioÌ„ of any Pelagianisme or popish semipelagianisme then that which is in sound of words and substance for sense Psalme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psalm 138.6 138. The Lord iron high yet beholdeth the lowlie but the proud hee knoweth a farre off Where in al our english bidles little or great Geneua or any other haue no worde els but lowly and therefore may wel be here the lowlinesse of his handmaid So as vnder correction of better aduertisement they are fowly deceiued that call this translation a peruerting of the meaning of the holy Ghost But might none of all these proofes bee alledged as wee see they are vpon better ground in our defence then of the contrary part
conclusion shal be to you with the wordes of Saint Paul to his scholler Timothie and in the same manner I rpotest before the Lord that yee striue not about words 2. Tim. 2.14 which are good for nothing but to peruert the hearers he might vnder Apostolical correctioÌ„ be it spokeÌ„ haue said which peruert the readers VVherefore intreating your care diligence to bethink your selues better then you haue done I coÌ„mend you to God to the grace of our Lord Iesus Christ whose holy spirit be with vs all Amen To the Christian Reader NOtwithstanding that my weekelie and dailie vrgent occasions scarcelie aford mee any laisure to write much specially in this kind yet because of a former promise made as also somewhat I confesse was left vnanswered I haue renewed these paines for thy sake good Reader whom I intreat if thou bee not partiall and vnlearned to become an indifferent iudge of the answere once heretofore and now againe farder tendred Would thou didst knowe how painefull and chargeable a worke it hath beene vnto mee surely then might I hope it will proue thank worthie Howsoeuer thus farre I presume of thy charitable Christian affection whereunto thou art dailie called vpon by the operation of Gods spirit in the ministrie of his worde that I shall haue thy praiers to him for mee Other recompence I looke not for and lesse thy loue cannot yeeld mee Throughout the whole argument handled in this and the former booke I haue dealt with men of some learning and grauitie to whome peraduenture in manie respects thou maiest thinke me far inferior and J think the same But to the glorie of God be it spoken the truth of the cause I vndertake herein I well know I am nothing inferior Yea did I spare my appeale to the truth for anie thing I see they are compassed with like infirmities as my selfe and others So little cause haue they or others for them to boast of their learning zeale integrity and painefulnesse which is made their crest in the worlds blason of their commendable well doing Such popular applause I alway suspected holding S. Austin his choise best if anie must needes haue such applause Toleramus illased tremimus inter â—lâ—aâ— Aug. de verb dom sâ—rm 5. yet to feare and tremble when they haue it A danger which were the lesse if the vnitie of the Church and the saints were not iniuried thereby in prizing of one to the disgrace of manie others But to leaue this to the effects better or worse which may follow vpon it I am to remember thee of one thing had like to haue escaped my memory and so peraduenture thy knowledge namely whereas in the former part of our answer I set downe the Reasons for refusal of subscription al together and afterwardes in the handling did refer thee with this watchworde See their reasons c. J haue chosen as I thinke a better course to set them and their answer ioyntly together that in seeing one thou maiest see both holding it lesse comber some to the Printer and euery way more conuenient for thy selfe Some other things there are which I would giue thee notice of but considering thou hast much to read if thou read all and I pray that thou so doe it shall not bee amisse to abridge this preface And therefore requesting thee to turne ouer a new leafe see the chapters and their contents in the Page following The Contents of the Chapters in this Booke and in the APPENDIX which APPENDIX beginneth Pag 156. and so forward continneth to the end of this Booke OF Buriall chap. 1. Pag. 1. 2. 3. 167. Praiers dare not presume chap. 2. Pag 20. 21. 182. vnworthinesse in asking chap. 3. Pag 37. â— 183. Rubricks how vnderstood chap. 4. Free from all Aduersity chap. 5. The name PRIEST chap. 6. Christ this day to be borne chap. 7 Fall into no sinne chap 8. Kneeling at the Lords supper chap. 9. Priuate Communion chap. 10. Pag 65. 172. Confirmation chap. 11. Pag 79. Confession made by anyâ—t the Communion chap. 12. Pag 97. 204. Euerie Parishioner to communicate and receiue the sacraments chap. 13. Pag 100. Faith and Repentance in persons to be baptized cap. 14. Pag 104. 166 Two sacraments generally necessarie chap. 15. Pag 107. 172. The bodie and blood of Christ chap. 16. Pag 110. Matrimonie an excellent misterie chap. 17. Pag 112. From fornication and all other deadly sinne chap. 18. Pag 114. From suddaine death chap. 19. Pag 115. Often repetition Good Lord dâ—liâ—â—r â—s chap. 20. Pag 119. Three orders of Ministers chap. 21. Pag 126. 227. Receiue the holie Ghost chap. 22. Pag 127. 235. 236. Matrimonie how a sacrament chap. 23. Pag 146. Pluralitie of wiues chap. 24. Pag 149. 239. The Printer to the friendly Reader Hereafter in this booke Pag 156. followeth the APPENDIX or Compendious briefe which we cal An Answer to the additionals Wherfore we intreat thee good Reader to take euery Page after the 156. so forward to be to that purpose though we haue not set down that same title in these expresse termes nor now cannot wel the Booke being as it was already finished before wee did remember our selues hereof The APPENDIX or Additionals begin at Pag 156. Ratio I. NO reasonable sense as in these following 1 Ephes 5.13 what is manifest the same is light Read for Epist. on the third Sunday in Lent Pag 157. 2 Collect for Trinitie sunday In the power of the diuine maiestie to worshippe the vnitie 158. 3 Euery parishioner to communicate and to receiue the Sacraments Ibid and Pag 100. 4 Ephesians 3.15 God the father of all that is called in heauen Read for epist on 17. sunday after Trinitie 159. 5 Luke 1.36 this is the sixt moneth which was called barrâ—â— read for epist on Annunciation to Mary Ibid. 6 Psalme 5 8. or euer your pots be made hot 160. 7 Psalme 68.30 when the companie of speare-men c. Ibid. Ratio 2. Contradiction 1 COnfirmation no visible signe and yet a visible signe Pag. 79. 160. 161. 2 But two sacraments and yet Confirmation is made 〈◊〉 79.162 Ratio 3. Vntruth 1 INnocents called Gods witnesses 162.163.226 2 Faith and repentance in infants how 104.165 3 Children baptised haue althings necessary to saluation 166. 4 Sure certaine hope of euery one to be buried Pag 1. 167. 5 Nothing ordained to be read but the pure word of God 167. 6 Read without breaking of one piece from another Ibid. Ratio 4. Doubtfull maters 1 ARchangels and Michael for one 168.227 2 Baptisme meerely prinate 172. 3 Conditional baptisme Ibid. 4 2. sacraments onely as necessary 107.172 5 Prinate communion 65.173 6 Ceremonies apt to edification 173.190.190 7 Ministers Priests 173. and before chap. 6. 8 Prinate absolution 173. Ratio 5. Scriptures disgraced 175. 1 APocrypha called scriptures Ibid. 176. 2 Read on a holyday rather then Canonical 177. 3 Canonical left vnread 178. 4 Apocryphal read
may we seeke for succour but of thee O Lord which for our sinnes art iustly displeased Yet O Lord God most holy O Lord most mightie O holy and most mercifull Sauiour deliuer vs not into the bitter paines of eternall death Then followeth a thankesgiuing for the dead who depart in the Lord and in whom the soules of them that be elect after they be deliuered from the burthen of their flesh be in ioy and felicitie Thus it is for the dead but commonly such as depart in the true faith of Christ that they may haue their perfit consummation both in body and soule in eternall and euerlasting glory For the dead but those which rest in Christ that at the generall resurrection in the last day they may be found acceptable in his sight and receiue the blessing c. In all which limitations no word of a notorious wicked person dying without tokens of Repentance But suppose that the Booke did require that the body of such a person should be interred and committed to the earth how appeareth it contrary vnto Scripture Doth Scripture any where forbid to commit the carcasse of a wicked man that is dead to the ground 2 King 9 34 Rather as was said of Iezabel Bury hir she was a Kings daughter so may it well be said Bury him or hir be they like Iezabel for wickednesse yet bury them for time was their Christian profession made vs account them sanctified by the blood of the Testament But it saith In sure and certaine hope of the resurrection Quando nos pra dicamus c Nobis liquere â—on potest qui ad veriÌ„tatis agnitionem sinâ— peruenturi qui non vndesentire nos decet salâ— tem vniuersorum qui audient Proponimus enâ—Ì„ omnibus in meâ— dium sicutietiaÌ„ nobis praecâ—ptuÌ„ est ne cui praeâ— iudicemusin malum praesertim Marlo in 1 Ioh. 4 14 When we preach the Gospell saith Marlorat it cannot be manifest to vs who will reach through to the acknowledging of the truth and who will not wherevpon it becommeth vs to thinke the Saluation of all vho doe heare the word of God For we propose it indifferently to all as we are also commanded that we preiudice none specially in the worse part For it is better a more safe course to thinke well of bad persons then of the good to iudge ill vnlesse we fully see they are obstinate stubbourne and contumelious And yet in such or toward such we may not giue too hastie a sentence Now as the Church of God in preaching the Gospell deliuereth it pell mell in the hearing of elect and reprobate which directly pertaineth to the faithfull that loue and feare the Lord so in giuing thankes to God for this or that brother the Church intendeth hir direction in generall for buriall of the dead which in speciall belongeth to them that die in the Lord At whose sickenesse the Minister was either present or not present If present by exhortation conference prayer Nam tutius est de malis bene sentire quam de bonis c. Ibidem quanquam 〈◊〉 in his quidem pracipitari dâ—â— bet sententia Ibidem and all such good meanes he did labour the sicke mans amendment and therefore may well giue a comfortable testimonie in the audience of his people If absent and could not come he is to bethinke himselfe how farre forth the sicke partie had profited in knowledge and what hope he gaue thereof in health sicknesse or both If some one he were that gaue no testimony at all but liued a wretched life and made a wretched end as it may fall out sometimes then must the Minister know the censures of the Church were exercised vpon him or not If not vpon him he may be held a member of Christ his visible Church till he be cut off because all things must be done in order and in their due place neither till then néede the Minister take knowledge to the contrarie Semel bonus semper bonus do necprobetur esse malus For as once an honest man is euer presumed to be an honest man till euidence come in against him so once a member of Christ to be thought euer after till sentence be pronounced by those to whom Authoritie is committed And if sentence be pronounced but not reuersed or otherwise a man be taken in some notorious sinne of Treason wilfully murdering strangling browning himselfe or the like and good proofe made thereof at such times this order for buriall of such a notorious wicked person is not prescribed to any Minister nor required of him The Minister must peremtorilie affirme that God hath taken the Soule And if the Minister doe it is no other necessitie nor peremptorie affirmation then is agréeable to Gods word For be he a wicked or a godly man that teath seazeth vpon indifferent it is in the forme of the prayer Booke and no vntruth either way because God hath taken him of his great mercy though not toward the reprobate yet of his great mercy toward his Church in disburdening the world of him Some haue thought and more then thought it for they haue disputed the contrarie The soule of a wicked man God cannot be said to take vnto him For Luke 12.20 This night shall they fetch away thy Soule that is the Deuill and his Angels shall The place misconstrued bréeds a wrong conclusion For first they shal take c. is a spéech vsuall in the language of Hebrew Greeke Ferunt aiunt pradicant clamitant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc 12.48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid Latine and English They say they report they giue out c. When our meaning is no other but in the destrate indefinitly to be vnderstood not determining who saith or who reporteth for that we cannot distinctly tell only a generall report it is like that of Paul It is generally said that there is fornication c. So Luke 12. to whom much is giuen of him they require much that is as the same Euangelist there in the same verse rendreth it shall be required Secondly to say that by those words obiected the deuill and his Angels are meant is to restraine it and ouerstreighten the libertie of the obseruation Whereas these words They shall fetch may well note any whether men Angels deuils or other creatures of what kinde soeuer And all to teach vs that all are to be feared and are as well knowne to the Lord as we are to one another where being demaunded Who it is that calleth Ioh. 18.8 we answere It is I and who it is that fetcheth his soule It is they They it is not one onely executioner of the Lord his wrath but many Sisera a naile in his temples Iud 4.21 2. King 19 37. Sennacherib his owne bowels Adramelech and Sharezar Herod his wormes Egyptians frogs liâ—e c. A Fiâ—e in the vttermost parts of the floods
Act 12 13. Exod 8 4 17. Isay 5 27. a Bée in the lande of Ashur And what ministers of indignation can be wante for any exploite by death that hath a mightie and strong host like a tempest of haile and a whirlewinde Luc. 28 2. that causeth the blood fall on the head of Ioab and all his Fathers house that the house of Ioab was neuer without some â— Sam. 3.29 that had running issues or a Lepar or that leaneth on a staffe or that doth fall on the sword or that lacketh bread So as what Rabsake said for his Master is true of the Almightie How canst thou despise any Captame of the least of my Masters seruants 2 King 18.24 The least of them contemptible though they seeme are able to take our life and soule from vs and yet at such times they come not without the Lord yea what euer deadly arrest is made vpon any man it is a Capias from the Lord. Be it deuill or any imp of the deuill few or many they fetch away a wretched soule yet God it is who greater then the Prince of this world so commaundeth and appointeth and therefore to be held his action and worke As Psal 78.49 Psalm 78 49. He did cast vpon them the fiercenesse of his anger and â—â—dignation and wrath and vengeance by sending out of euill Angels So that did we know which we doe not that such a day such an houre such a man a reprobate is to be buried yet the words of Scripture allow vs to say The Lord hath taken the soule of such a one For the body is committed to the graue his Soule to God that gaue it Eccles 12.7 Iob 27 8. Iob maketh it plaine Chap. 27. in his demand what hope hath an hypocrite when he hath heaped vp riches if God take away his Soule Heb. 10 31. In iudgement it is we confesse because a fearefull thing to fall into the hands of the liuing God He must affirme him to be a deare brother And reason For we are somewhat beholding to the receiued stile of our countrie somewhat to humanitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 27.27 somewhat to our opinion and the outward appearance of a thing In Paul his voyage the Mariners thought that some countrie did approch vnto them That was their opinion such was the appearance for in failing the eye so informeth Humanitie sometimes so tempereth a mans speech as were it precisely censured might peraduenture be suspected for an vntruth Saint Austin writing to Macedonius giueth him in his letter the name of a good man Ego quidem intuens mores tuas appellaus te virum bonuâ—s sed to intuens verba Christi die tibi-ipsi c. August Maced epist 54. Quod cuÌ„ veruÌ„ sit hoc eni veritas dixit c. Fallacia ssentatione dixisse dominicis verbis quasi contrarius extitisse Ibid. NoÌ„ enim et ipse doâ—inus coÌ„trarâ—a sibi loquutus est c Nee â—egitur conuersus fuisse ad fidem et paenitentâ—am Auctor compilation Chronâ—log Temput est beat a memoria Liberii pracepta reuoluere Ambrosâ—a a vurgim Lib. 3. Ad Liberium Beatum Roma episcopum vna Epiphan hares 75. A beatisims Liberis c. Basil epist 74. ad episcop occidentales hereat Macedonius pausing because there is none good but God the answer is returned him by Saint Austin In deede quoth hee looking vpon thy manners I called the a good man but you looking vppon the wordes of Christ say to your selfe their is none good but God Which being a truth for the truth hath spoken it yet would I not bee thought to haue spoken in a dissembling sort and to contrarie as it were the Lord his owne wordes nor did the Lord himselfe contrarie his owne saing Luke 6. A good manous of the good treasure of the heart bringeth foorth good thinges Afterwardes resoluing the doubt hee sheweth that God of himselfe is singularlie good by himselfe and vnchangeablie but man is not so and yet be there proueth withall how man may be called good So as euerie scripture inforced to lend the coppie of a countenance for some notable obiection must not detaine vs from vsing kinde termes of one another or to one another though happslie at the first catch a dest wiâ—te may be thought to haue saide somewhat Liberius Bishoppe of Rome in the daies of Constantius the Emperor became an Arrian and an some histories write was not thought to haue reuoked his heresie and repented Yet Saint Ambrose speaking of him nameth him not but with greate reuerence Time is sayeth he O holy sister to reuolue and con ouer the precepts of Liberius of blessed memorie c. In the Grecke church the ancient fathers Epiphanius Basill doe the like Epiphanius in this wise Eustachius saith hee together with a manie Bishoppes went in embassic to blessed Liberius Bishoppe of Rome Saint Basill hath these wordes Certaine thinges were proposed him by most blessed Liberius All these good men in their gratious hope call Liberius more then a deere brother though somtime liuing and as histories doe record dying a profest Arrian and in sure and certaine hope of resurrection to eternall life call him blessed of the Lord the memory of his name blessed yea himselfe a most blessed man Vppon occasion or which wordes Maister Iunius obserueth in the monuments of antiquitie that it is a verie vsuall thing to call the deade whether men or weomen by the name of blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beatos app ellari defunctos c. qui etsi culpatè vixerunt tameÌ„ in gratians gloriama deo recepti prasismun tur charitatis ethumani tat is officio Iun. con Bellar. controuers 3. Lib 4. c 9. Math. 21 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 16.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who though they liued blame-worthie yet by the duetie of charitie and humanitie are presumed by vs to bee receiued into grace and glorie If the duetie of charitie and humanitie binde vs so to speake our church must bee reuerenced for taking this order for the deade and others better aduise who not knowing to the contrarie the last estate of some particular persons yet thwartinglie in opposition will needes holde the contraries But beside this receiued practise if sarder proofe neede adde this hereunto our blessed sauiour calleth him that had not on a wedding garment fellow and Abraham nameth the glutton in hell Sonne He was not his sonne nor the other hailefellow Noe such fault therefore as somethinke to call a man Brother deare brother The phrase of our countrie the guise of eiuill conuersation the outward appearance the rule of charitie all iustifie this appellation though a sharpe-sighted eye sée it not and a sharpedged dislike approue it not Yet a brother 1. because of the same nation and people if a brother an Hebrue or hebruesse Deut. 15.12 2. because of the same kindred so Christ
and person though one of lesse blemish in the eye of the world then some other is A man that takes his beginning at himselfe can haue small time to let his thoughts range abroade as if hee were all eye to looke forth and noe heart to consider what measure he meateth shal bee measured backe vppon him Thus a censurer rightlie fitted in iudgeing others must see into Gods word and beholding the truth in generall feare least he bee ouer hastie and too quicke in making a particular applie of finall condemnation Licebit interduÌ„ statuere sitne de ploratus qui cecidit c. sed quia rarissime hoc accidit c Cal. in 1. Ioh. 5.16 Immensas gratia sua diustias commend in s nos suo exemplo asse iubet Luc. 〈◊〉 non temere in quenquam seren dum est mortis aterna iudicisi potius noscharitas ad bene sperandum flectat Ibid Otherwhiles in deede wee may determin whether a man bee to bee doubted of that is fallen or whether any place bee for remedie But because this hapneth very seldome and God commending the infinite riches of his grace commaundeth vs to bee mercifull Luk. 6.36 iudgement of eternall death is not rashlie to bee past vpon anie Rather let charitie binde vs to hope well It is but sometimes and seldome and verie seldome and sometimes or verie seldome ouerthroweth not a generall order of prayer which for the most part holdeth as the communion booke expresseth Beside God commendeth the infinite riches of his grace not his grace onely but the riches thereof nor the riches but the infinite riches of his grace in commaunding vs to bee mercifull as if either grace were wanting or if present it were in pouertie and that pouertie infinite to bee streight laced towarde our brethren that departe hence Againe iudgement is a matter of iudgement and therefore not rashlie to bee pronounced howe much lesse iudgement of eternall death not vppon anie in that bee sayeth anie be tendereth everie particular Lastly in steede of deeming the worst Maister Caluin his counsell is that loue should fake place to hope well as if this did well become vs. And therefore in the large view a man takes of others hee must borrowe helpe from rules of charitie beleeuing all thinges Quod ait Apost Heb 6 10 de his qui malitia sanguinem Christi pedibus proterunt illos sanguino faederis suisse sanctificatos referendum est ad iudicium charitatis qua omâ—nia credeÌ„s proximi fidem ex professione estimat sed interinâ— non rarâ— falls tur Piscat coÌ„t And. Schaaf Thes 68 70 2. Pet. 2.1 Heb 10 v. 6. Non est in oca cultadei tudiciâ— nobis inquiren dum sed probabiliter omnes ex professis Christianisinal natos ad vitam aternam electos merito praesupponimus Q. 9.19 Respom Iaco Bethake Thes 5. Ecclesiast 9.2 and hopeing well of his neighbours estate to Godwarde by the profession the partie makes speaking of him as of one whome the Lord hath bought with a price for so Saint Peter doth in his 2. epistle 2. Chapter and 1. verse sanctified with the blood of the couenant for so doth the Apostle Heb. 6. and 10. Chapters yet notwithstanding such a one thus charitablie thought of may in the ende receiue his portion with the deuill and his Angels Gods worde Deut 29.29 Secret thinges belong to the Lord our God but the thinges reue aled vnto vs and our children for euer that wee may doe all the wordes of this law Namely secrete thinges which are not at all nor in parte reuealed True it is that a reprobate and an elect childe of God may be found a like in that manner of their last end Wee can goe noe farder then the outwarde appearance VVee are not to pry into the secret iudgementes of the Lorde but that probablie all borne of such as professe the Christian faith wee doe vppon good cause presuppose are elected to eternall life Not to bee inquired into of vs but probablie and vpon good grounde wee doe presuppose it c. Doth our church with vs anie more Is it not to bee confest with teares some die rauing blaspheeming c. Alacke at such times what should wee thinke but as wee are taught in the preacher All thinges fall out alike to him that feareth an oth and to him that feareth it not As for those extremities mentioned they arise manie times from occasion of some hidden melancholies and frenzies which often fall out in the paroximse and burnig fit at what time the choller shoote vp into the braine so disturbing the spirits with their mobilitie make the head light and giddie Some are blacks as a chimnie stocke yet noe argument of the wrath of God vppon the personne so disfigured A reasonable cause may bee giuen for it as proceeding from some bruze or putrefaction of the liuer or some impostume All these and a thousande more depriue a man of health of vse of his limes of sence memorie vnderstanding faith consolation yea life and all yet noe warrant for vs to hold such a man or woman damned Rather keepe wee to our compasse of hope yea a sure and certayne hope Facile est atque procliue malos odisse quia mali sunt rarum autem et pium eosdem ipsos diligere quia homines sunt vt simul culpam im probes naturam approbes August epist 54. Si desperata quorundam ma litia impietas nonsecus nobis apparet acsi dominus cam digito monstraret non est quodcer temus c Cal in Ioh 15 16 apud Marlor Sunt tales diui no iudicio relin quendi Ibid. for hope maketh not ashamed To hate an euill man because euill is noe hard matter saith Saint Austin but a rare thing and vertuous to loue the same rarties because they are men that so it may appeare wee doe both at once reproue their fault and approue their nature But if the desperate mallice and impieties of any bee so euident as if God did point with his finger to it then is it not for vs to wrestle with his iust iudgement as desireing to bee thought more mercifull then hée And what of such They are to be left to the iudgement of God Wherein wee may not if wee would leaue the forme prescribed in the communion booke manie a prouiso must bee thought vpon 1. It must bee wickednesse 2. not anie wickednesse at all aduentures but malice that is a malignant cankred minde of set purpose against that which is good for so is malice 3. it must bee desperate past all hope as who should say there is noe more time remayning All little inough to make experience if at anie time so indefinite the time is and vncertaine whither God will call to repentance in the turning of a hand in a trice in the twinckleing of an eye twixt the bridge and the water the cuppe and the lippe
Therefore it becommeth vs to bee wise that wee giue not ouer our hope as long as anie hope may posiblie bee conceiued 4. This wickednesse malice desperate wickednesse must bee euident not surmised onely but apparant certainely apparant not by guesses but vppon sufficient warrant for so it is when God in his worde giueth expresse directioÌ„ Al which if the minister make conscience are so dangerous pointes and so nicelie set as hee will not easilie bee wrought from a publicke course established Si deus iniqâ—â—â—â— scelestis parcendo â—isque vitam largiendo c. August epist. 54 VtruÌ„ faciant quod promittuÌ„t incerti sumus c. Ibid. Fratres nostri sunt permoti profunditate quastionis sed regi debuerunt gubernaculo authoritatis August de verb. Apost serm 14. For if God in sparing wicked and vile persons giue them life yea manie of them whome hee well knoweth wil neuer repent how much more should wee hee mercifull towardes them that peraduenture promisse amendment and whether they make good their word or noe wee cannot tell In pointes of greater difficultie then anie wee now handle Saint Austin aduertiseth those of his time Our brethren sayeth hée are verie much mooned with profoundnes of questions in this kinde who shoulde if they did regarde their duetie bee gouerned by them that sit at the sterne of authorytie But wee may se to what passe men are now come our â—ritickes and graund censurers meddle with noe small thinges but the verie heigh of all as children their estate at their entrance to the graue buried by baptisme and elders at their going into the graue to bee laide vppe in the earth one comming into the worlde the other going out asoording neither one nor other a good worde noe not so much as the â—â—ne of brethren deare brethren A mariull it is that Deut. 29.29 Deut. 29 29 Forbids vs to hope well because election is the Lords secret as if it did not condenme vs aswell for suspecting the worst All the good commeth by such barbarous rude sanadge opinions iâ— it spreadeth strange discipline â—â—wens outward behauiour that as if they had forgotten all humanitie scarce yeelde now adayes a kinde salutation of God speede or God deen Turkes and infidels doe not thus whose manner as our merchants know is Alech salem Illiric clauis Scrip. verb. Pax. whereunto the murswere is valich sas lem To the peace and to the peale The reason of this by course among some with vs ariseth from hence For what knowe they whither hee bee a brother or sister what knowe they where about hee goeth and whither hee will For ought they can tell hée may goe kill steale breake vppon some house So that by this blinde reason it may seeme should anie of this refined straternitie suffer in bondes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 4 15. and bée cast into prison as an euill doer or a busie bodie an other honest well meaning man heareing of it woulde in the bowels of his christian tender affection pittie him much after this fashion Sure lie such a one in prison I holde him a verie godly man and one I dare say will change his opinion And let others vpon what ground I know not be offended with him I hold him the deare child of God a brother in Christ a deare brother and in sure and certaine hope of his comming foorth dare pawne all I am worth and doe ingage my selfe with all thankfulnesse for inlarging his libertie All this said One should presently cast him this their position in Diuinitie for a chokepeare It is more then you know And speake no more then you know A good Christian must proue his sayings and doings out of Gods word you cannot iustifie this your hope in Scripture it speakes to the contrary Secret things belong vnto the Lord. This is not reuealed For it is a contingent It may be so and it may not be so De contingenti bus nemo nisi Deut. In a point so doubtfull as another mans arbitrarie will dare you tell vs of asure and certaine hope you haue concerning him You are farre wide and your iudgement is too peremptorie A strange reproofe a man may say this is and yet as strange as it is the premisses are theirs that obiect against the Communion Booke we put but minors to them and in the applycation make the absurditie of their doctrine more manifestly appeare Thus much by the way In a word for a mans last end he stands and falls to the Lord. As for vs at his buriall we come foorth as his brethren not as his iudges Remember we what S. Austin hath Erogatorem me posuit deus non exactorem ser 164. The Lord appointeth me to lay out not to call in And therefore our care must be to doe that wherefore we come namely in a decent manner to bury the dead and to iudge charitablie as in the Booke is ordained rather then peremptorilie to crosse it as some would Kéepe we to our direction vnlesse we know the contrarie and be we of a sure ground that we know the contrary It nourisheth Origens error that saith All shall be saued It doth in déede as much Psalm 77.9 as Psal 77. where the Prophet demaundeth Hath God forgot to be mercifull Hath he shut vp his tender mercies in displeasure Rom. 11.32 or that Rom. 11. He hath shut vp all in vnbeliefe that he might haue mercie on all or that 1. Cor. 4. Judge nothing before the time 1 Cor 4.5 c. and then shall euery man haue praise of God All which places as they are not to be spunged out of Canonicall scripture because Origen deriued his error thence neither is their cause for this though it so séeme in their corrupt vnderstanding whose fault it is wresting it as the vnlearned and vnstable abused diuerse sentences in the writings of Saint Paul 2 Pet 3 16 This is as it is in Esay 5. to call good euill and euill good Are all subiect to the woe there denounced by the Prophet Vsis hoe venit omnibus coÌ„mis â—niter Muscul in Isay c 5 20 that of ignorance and infirmitie speake what they thinke though by mispersuasion seduced Are all vnder a curse that sometimes raise vp their voice like a trumpet bidding battell to sinne and yet anone after sound a retreit and call for a parlie hauing chid and chid roundly change their note and wrap vp their dose in a sugarswéete with some sentence as this But we are perswaded better things of you and such as accompany saluation though we thus speake Spake he of a reproofe a curse and burning and yet makes vp his period with But we are perswaded Heb. 6.9 c. When many times God he knoweth the teachers perswasion had néede be strong for in experience else they will soone find the contrarie And shall any one twit them with this of the Prophet Isay that they
call good euill c. Because other whiles their perswasion is greater then their proofe God forbid Was it the Prophet his meaning or is it theirs that thus dispute to bold plea against God whom it pleaseth of his vnspeakeable goodnesse though we be euill to call himselfe our heauenly Father and they whose Father he is are his children and his children are those some which he nameth saying A good man out of the treasure of his hart c. Luc. 6 45 Well done good and faithfull seruant enter into thy master his ioy Are all vnder a curse that talking of a stubborue people stifnecked Mat 25 21 Act 7 2. of vncircumcised harts and eares whose Fathers resisted the holy Ghost and their children heires of the same wickednes a generation of murderers persecutors traitors to God Christ Yet for all this euill knowen vpon them and by them calleth them notwithstanding brethren and Fathers in the one name afording reuerence in the other loue in both because of both prayeth for them yea for all their crosse obstinate courses in his presence that their harts burst for anger gnash their teeth fret grin shout all to pault him with stones when he in the greatnesse of hope against hope prayeth for them Lord lay not this sinne to their charge What can be said more against the forme of thankesgiuing inioyned in the booke then may be but fondly obiected against Saint Stephen his practise They resisted the holy Ghost yet that hindred not his prayer Murderers and Traitors he calleth in ciuilitie good manners Fathers and Brethren They were enimies to God and him yet that diminisheth not his loue He set Christ before him for an example Peccarunt ad mortem in peccato suo mor tui sunt c. Mar. in 1. Ioh. 5 16. Orationes non debito ordine factae ad nullis nobis imputantur peccatum propter chavitatem qua oramus Ibid. Quinil potest sperare desperet nihil who on the Crosse prayed for his enemies though the Father forgaue not all of them for some died and perished in their sinnes and are vnder condemnation And as prayers at such times for men peraduenture out of order are not imputed for sinne because they are made in loue and charitie so when a man giueth thankes to God for one he takes his deare brother it is not charged vpon him for sinne because of his loue and charitable hope And little is his loue and lesse his hope that will néeds despaire as denying him for a brother All a man looseth is He was deceiued in giuing thankes for one with whom it sped not so well and yet that it did not he cannot absolutely say nor positiuely determine which kinde of error beareth no action amongst men but rather is a motiue to draw somewhat from men who haue not béene so kinde as we well hoped how much more may it and shall it from God all in good time For not meere naturall pollicie but a fruite of the spirit it is Satius est reum absoluere quam condemnare innoceniem of the two rather to saue a man that destructh to die then to condemne an innocent and a more gratious worke to call one brother tormented in hell for so did Abraham then set a negatiue in place of it which must so be if the contrarie preuaile And though it be said that a man giuen to lodge strangers may intertaine he knoweth not whom yet that Apostolicall adulse shall stand as a principle of Christian hospitalitie Be not forgetfull to lodge Strangers for thereby some at vnawares haue receiued Angels into their house So in like manner though it be said that a Minister accustomed to bury the dead in buriall giuing thanks to God may giue thankes he knoweth not for whom yet that Ecclesiasticall direction may stand for a principle not disproued Bee not forgetful nay knowe it your duetie in thâ—se and these wordes In sure and certaine hope c. For thereby at vnawars yea purposely thankes giuing shal be made for manie that are heires of the promise and who is not so in particular neither they nor anie else can or dare holdely demonstrate For such a one was in his life reputed a member of Gods church partaker of the holie word and sacraments And therefore this practise of ours is most consonant to christian religion speciallie setng the ground of this hope is in that forme of buriall plainelie expressed videlicet Thorough our Lord Iesus Christ Here now it were time to conclude this point but that wee must let thée to vnderstand good reader that these exceptions we take are not made so much against the wordes deliuered at the graue ouer the dead as against this that we vse any words at al. Their coÌ„munion booke exhibited to the parlament forbiddeth anie farder duetie to bee vsed but onely the neighbours following the corps to the graue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there with a dumb show turning it to the earth so leaue it without anie admonition and consolation to the liuing or coÌ„fortable remembrance of the dead And this forsooth is done vnder a colour of remoouing superstition so calling that holie custome which our church vseth in hir manifestation of the christian hope which shee hath and then publisheth concerning the glorious resurrection of our bodies at the last day But God bee thanked our practise is most commendable imploying the time of buriall in godly prayers holsome instructions necessarie consolation and special meditations of our mortalitie with effectuall motives leading vnto mortification Others that would vary from this order haue onely these pretences for their best reasons 1. The example of Geneua to warrantize them herein whose slender performance of this solenme duetie is noe sufficient rule to direct vâ— 2. because their purpose is to winde the minister out from attendance vpon this office and they can noe better way it seemeth redeeme his libertie but by vtterly disclaiming any such duetie as then to bee performed whereas we would vnderstand why the minister may not aswel burie as ioyne in marriage vnlesse this may goe for a reason The minister of Geneua doth the one and not the other Hee marrieth but butteth not Well Retaine wee our irreproueable discipline in this kinde had we noe church to ioyne handes of fellowshippe with vs herein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazian orat in laudem Basil pag. 516. Grae. 64.98 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. orat 2 in Iul. pag. 304. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 305. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chris homil 4 ad Heb. p. 124. Tertullia lib. de anima mortuos etiam oratione a proesbyteri coÌ„ poni consueuisse Centur. 3. c. 6. pag. 138. Orig. in 3. lib. Iob Ibid Tota ad funus eius Palastimarum vrbjuÌ„ turba conuenit hebraâ— graco latmo sermone psalmi in ordine personabant Hieron in epist ad Eâ—stoch Paucanos dice re temporiscogit
dost thou feare death 〈◊〉 Such wauering affections like Pauls ship caught betweene two seas when the forepart stucke and the hinder part was broken and yet the Paâ—â—ingers â—afe These streights they fall into that fall to prayer and what Saint Paul said of life and death they are difficulties the faithfull are streightned with The presence of his Maiestie to whom they pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip. 1.23 the guiltienesse of their sinne the rigour of the law the multitude of their wants some bid theÌ„ pray for mercy aboundance of mercie as if a little would not serue but abundance must be powred downe some againe to their thinking forbid them to pray and demaund how they dare presume and so both waies their speech sauoureth of confidence and infirmitie Such mixture is alwaies in our petitions because such mixture is in our selues flesh and not all spirite some distrust and not all fulnes of faith sometime a feeling that we beleeue sometime complaineing that we doe not beleeue the tongue of our ballance bearing so doubtfull doubtfull it is which scale will preuaile yet the better in the end preuaileth For thorough stitch it goeth commeth ouercometh and ouercomeing triumpheth triumphing concluddeth and the conclusion is through our Lord Iesus Christ so as in the same sentence the fall of the leafe and a spring againe fire in the ashes and stirred vp againe A little faith appeareth not with the soonest but like scuit in the bud whence his nature and substance is so coucheth and so is preserued Thus it fluâ—tâ—reth twirt daring and not daring praying and not praying because it would haue aboundance of mercie and yet findeth wants in the petition This striuing in the womb of the same collect argueth the life of faith rather quickened then dying springing then falling so faultlesse it is if all be well considered For as Rebecca when she felt the twins in her womb though it pained bit yet thereby knew she had conceiued and that the childreÌ„ were aliue so they who are brought vpon their knées finding the maiestie of God infinite his iustice strict his knoweledge searching the reines his holinesse such as Angels are not pure in his sight and what themselues are on the other side their basenesse odious their ignorance blockish their sinnes abhominable their wants lamentable at what time notwithstanding they conceiue comfort for els could they not pray are fouly abasht and â—eicted as professing they dare not aske somethinges at the hand of the almightie Which to like effect we finde as if an honest good heart laying open his estate in more wordes would be thus vnderstood Whereas our prayers by which we craue that thou power downe the aboundance of thy mercies are thorough the want of a most holie faith ouerlaide with vnspeakable imperfections such as tire them out in the way to heauen therefore we pray thée O Lord with al other transgressions forgiue vs euen our prayers whereof our conscience guiltie as it is that they are so stained as they are presumeth not nor dareth presum to aske what otherwise it would and at other times doth when more comforted then now it is thou well knowest O almighty God the petitions of them that aske in thy sons name Collet 23 sun after Trinitie and after the Communion at dismissing of the Congregation we beseech the mercifully to incline thine eares to vs that haue made now our praiers and supplications vnto thee and graunt that these things which we haue faithfully asked according to thy will may effectually be obtained to the reliefe of our necessity to the setting forth of thy glory c. Thus a faithfule soule in praier soÌ„time raised anon deiected wrestling with God as did Iacob in his conflict with yâ— Angel diuersly tuneth the phrase of his troubled spirite notwithstanding a supposed discord kéepeth measure concord with faith and with the holy scripture Genes 32.24 But when men set their wits vpon the tenter to reach out their obiections and to deale as if they had to deale with Beuis of Southhampton thinking noe more reuerently of the humble duetifull bashfull modest Iob. 1.1 c 9.15 Altercando disceptando gloriando nihilcoraÌ„ deâ— obtiâ—e â—imuâ— Laâ—ater Ibid. Deo indicante nemo iâ—sons est ipse melius quaâ— nos ipsinoust quales simus 〈◊〉 vsdeâ— pectatum vbi nos nulluâ— animaduertimus Ibid. 20. NoÌ„ ex toto eredo me velipsi coÌ„ scientiâ— mea quippe cum 〈◊〉 ipsa quidem queat me comprehendere totâ—â— neque iudicare potest de toto qui totum non audit Bernard epist. 42. Audit deus in corde cogâ—tantis quod non audit velipse qui cogitat Ibid. Licet integerrimus essem tamaÌ„ adeo sulgoro maiestatis eius consternarer vt de me-ipso ni hiâ— scirem Lauater an Iob. 9.21 low and lowly speethes proceding from a broken heart thence it is they make a doubt where no doubting is if the same minde were in them as becometh censurers of the praiers of the church those irreprouable collects would haue greater commendation then be thought a stumbling block of offence as they are Take we example from Iob Abraham and Salomon Holie Iob of whome scripture giueth testimony that he was an vpright iust man one that feared God and eschewed euill confesseth of himselfe though he were iust he could not answer but would make supplicatioÌ„s to his iudge holding it more fit to leaue wrangling disputing boasting for these wil obtaine naught but praying zealously behauing himselfe submisly he may find fauour at the Lords hand yea were he iust his own mouth would condemne him were he perfit the Lord could iudge him wicked because none is innoceÌ„t wheÌ„ God iudgeth he it is that knoweth vs better theÌ„ we our selues seeth such sins as we neuer think for Accordingly whereunto S. Bernard speaketh I doe not wholy belieue my selfe nor my own conscience for it caÌ„not comprehend me all neither can he iudge of the whole that heareth not the whole Anon after God heareth in the hart of him that he thinketh which a man 's own selfe heareth not yea were Iob righteous yet should he be ashamed with the brightnes of God his maiestie that he should not know himselfe We see how the look of a Prince dasheth his subiect out of couÌ„tenance therefor much rather may the presence of the Lord who is a dreadful God clothed with vnspeakable maiesty as with a garmeÌ„t whose glory surpasseth the brightnes of al the lights in heaueÌ„ astonish yâ— brused conscience of Iob who knew if he should wash himselfe with snow water purge his hands most cleane yet should God dip him in the pit his owne cloths would make him vncleane For God is not a man that he should answer him if they should strine in iudgement Iob. 9.30.31 All which sentences debasing him discouer the true estate of an humble soule who vpon due examination made saieth in effect as
a troubled conscience in this collect that dareth not presume to aske yet would gladly haue what it standeth in néede of The like may be obserued in Abraham the father of all the faithfull who in his coÌ„munication with God prayer to him for Sodome ministreth to our edification these excellent notes First he confesseth he was dust and ashes not forgetting he had a liuing soule Now oblituseâ—as Abraham se se anima imortali praditum esse sedquod maximè conteÌ„p tibile est eligit qui scomni digâ—itate exinaâ—iat Luth. in Gâ—nes 18.27 Quo propius ad deum accessit co melins sen tit quam mise â—â—sâ—t abiectâ— hominum conditio Solus est â—nim deisulgor qui homines stulta ebria sui fiducia exutos pudore confundit peni tus humiliat Ibs Non debemus â—Ì„pudentes esse ad petendum quidlibet sed pudoreÌ„ soruare ac vere cundiam Muse Ibid. Pro. 28.14 c. 14.16 but chusing the most conteÌ„ptible things emptying himselfe of al other things wheÌ„ce he might Glory so that faithful saying in their praiers they dare not presume proueth not they want al confidence in God his fatherly loue but choose rather to lay open their abiect and distressed conditioÌ„ Secondly it is to be obserued in Abraham The nearer a man draweth vnto God the more feeling he hath how miserable wretched mans estate is For the onely brightnes of the Lord his glory it is that putteth to shame truly huÌ„bleth men so as they are stript of al foolish confidence in themselues wherewith comonly they are besotted starke druÌ„k Thirdly in these words let not my Lord be angry that I speak c. And 32. Let not my Lord now be angry I wil speake but this once He praieth to turne away the Lord his wrath so maketh his pelitioÌ„ acceptable by his humble sute teaching vs withal how we must not be saucy nor impudeÌ„t to aske any thing at al adueÌ„turs but to preserue shamefastnes bashful modesty when we pray to God And what els doth yâ— collect in these words forgiuing vs those things whereof our conscience is afraid giuing vnto vs that which our praiers dare not presume to ask which forme of praier is very agreable to that place Pro. 28. Blessed is the man that feareth alway meaning is wary and of a tender coÌ„science loth to do or say yea euen in praier the least thing that may offend God as the other branch of the verse the 16. of the 14. Chap. sufficiently proueth This is certaine he that neuer doubted of his saluatioÌ„ after he was called to yâ— knowledge of God in christ that man neuer rightly beleued for he which beleueth in that truth of a truth féeleth many wants doubts like a sound man after a recouery froÌ„ an ague féeleth many grudgings of that disease which if he had no health nor life he could not féele at al. Let men please them selues yâ— are disposed to thwart this truth Affermant tibi non sibi Cicerâ— de dâ—inations what Tully spake of Metrodorus fitteth theÌ„ wel They say so to others but not to theÌ„selues Fourthly we are to mark in whose name these praiers are offred not for the minister himselfe onely or some few that haue profited in the waies of godlines may be thoght to haue a greater measure of grace but for the most who coÌ„monly are the weakest but lately yeand in yâ— sould of christ tender lambs they must néeds tremble hearing as they do the Lions such as Abraham Iob behauing theÌ„seluss in fearefull bashful manner Onely he that knoweth not what belongeth thereto wil thinke all this a great deale more theÌ„ néeds Pancissimos esse qui excellenti fide polleant paâ— cisesse mediocrâ—Ì„ plurimos auiem mensura exiguâ— esse praditos Marc. 9.24 But if we will obserue what is giuen euery one it wil easily appeare the fewest haue an excelleÌ„t faith a very few an indiffereÌ„t faith the most are they that haue the least measure of faith Should a nurse be lisping to the babe on hir knée another that stands by knoweth not the reason It is sufficient that she doth Our brethreÌ„ think we do in repeating this straine what beséemeth vs not we answer Let alone now For it wel beséemeth vs to fulfil al humility if any be vile in his own eies vpon true repentance for sin Tristitia pudor sunt coniuncta semper vbi est vera peâ—cati agnitie Quod sicognoscere velumus aâ— in penitentiâ— profecerimus videamus an praoculis istos duos affectus habeamu Câ—ls Luc. 18 13. he will thinke of himselfe more vildely theÌ„ all this commeth to resoluing the more a man is ashamed of himselfe hartily sorrowful the more he profiteth in the course of repentance Did we not know more sin of presumtion theÌ„ are guilty of faultles humility come to the Lord like hail fellow wel met rather theÌ„ smitten with a holy feare such clauses as these might otherwhiles be spared But most of vs in our hearts know the contrarie And were we as some thinke they may be bold and confident it is for vs to haue a liuely touch for sin No man but the lesse he prizeth himselfe in his own eies the more he pleaseth the Lord who giueth grace to the lowly And though it may séem the speech of a dastardly conscience yet vnto whoÌ„ wil the Lord looke but vnto him that is poore and of a contrite spirite and trimbleth at his wordes Say a sonne may bée bold and wee wil not say otherwise yet a father liketh his son neuer a whit the worse if he make not alway so bould as the father would haue him Isay 66.1 That made Saint Paul vse this course Sanctified he was from his mothers wombe yet hee held himselfe chiefe of all sinners Galat. 1. 15. in regarde what hee once was though it were forgiuen him 1. Tim. 1.15 And hee that praied for Corinth Ephesus the like beggeth praters at their hands like Lazarus Eph. 6 18.19 yâ— begged crums at yâ— rich mans table Pray for all saints for mee As if he were no saint or as if yâ— stil ran in his mynd how hee had beene a perse quutor of the chruch of God Wich kinde of thoughts hauing their course recourse in prayer are a damp if not as they cannot quite put out the light of our hope yet they dim calm the heat of our coÌ„fidence that it be not more hardie then is expedient Forgiuing vs those things whereof our conscience is afraid This clause may stand vncontrold For is not forgiuenes the remission of sin hath not our conscience good cause to be afraid of sin doing that which God seuerely forbiddeth omitting that with he strictly coÌ„mandeth negligently performing the best duties we should intend Can it be other but that our conscience may well feare
they will possesse their soules in patience onely because they will not be thought wiser then the Lord they commend all to his blessed disposition When Zaedok carried the Arke into the Tittle these words Dauid vttred â— Sam 15.25 If I shall sâ—â—de fauour in the eyes of the Lord be will bring me againe and shew me both it and the Tabernacle thereof But if he thus say I haue no delight in thee Behold here I am let him doe to me as seemeth good in his eyes Here is a doubtfull perplexed speech yet not destitute of assurance which a holy faith ministreth For he was certaine of his saluation Quoad aternaÌ„ salutem certus erat sed hic de rectitutioâ—e in regnum agitur At deus ei regnum c. P. martyr Ibid. 2. Sam. 16.22 yea and certaine of the temporall kingdome which God had promised him But here was all the doubt He knew not whether the promise was absolute or vpon condition The like followeth in the next Chapter where the same Prophet maketh this vse of Shimes his railing and reuiling It may be that the Lord will looke vpon my affliction and doe me good for his cursing this day In that he saith Peraduenture or it may be not doubting of his saluation but of being restored to his former estate Cur dicit fortè Non qùod de aterna salute dubitaret sed de restitutione Id. in 2. Sa. 16. or else thinking of the hainousnesse of sinne before committed doubteth whether his afflictions should be asswaged so speedily As who would say Peremptorily I affirme it not my sinnes haue deserued more then all this counneth to This I take as a gentle remembrance to put me in minde of my duety It may be If not I know what to trust to I le not attempt to teach the Lord I neither doe nor dare presume to aske that it may be thus and no otherwise The Prophet Amos hath the like It may be Amos. 5.15 the Lord God of Israel will be mercifull to the remnant of Ioseph He meaneth in preuenting their captiuitie But whether deliuerance or no the reckoning is made they forgot not all comfort well perswading themselues that if the mercy of God faile them one way some other way it shall meete with them and they with it knowing of a truth that God is good vnto Israel in not giuing vs many times what we would Bonus dominus qui non tribuit saepè quod volumus vt quod malimus attribuat August Paulâ—epist 34. that he may giue ouer and aboue that which we should rather So as to winde vp all on a small bottome and comprehend much in fewe words our prayers dare not presume to aske many things which God giueth because they dare not set the Lord a time nor binde him to such and such meanes but resoluing of the general making faith of our duety therein refer our selues wholy to the Lord for all such changeable circumstances knowing that fall they out so or not so or contrariwise Rom. 8. â—8 they fall out for the best to them that feare the Lord Cap. 3 Almighty God those things which for our vnworthinesse we dare not and for our blindnes we caÌ„not aske vouchsafe to giue vs c. These words directly fight against gods word true faith Iam. 1.5.6.7 If any lacke let him aske in faith wauer not c. For such receiue not And Rom. 14.25 Whatsoeuer is not of faith is sin THese words are in the collect after the offertory Almighty God the fouÌ„taine of all wisdome which knowest our necessities before wee aske our ignorance in asking we beseech the to haue compassioÌ„ vpon our infirmities those things which for our vnworthinesse we dare not for our blindnesse we cannot aske vouchsafe to giue vs for the worthines of thy sonne c. This the last chap. for their neighbourhood may coÌ„municate each vnto other mutuall helpe Much hath been said already whereon we might be content to stay our selues without farder procéeding but the we are drawne on to a larger discourse by reason of their so great importunity that hold these words matter of fresh complaint There is no doubting nor Stammering nor vncertaintie in saying these words for our vnworthinesse we dare not nor for our blindnesse we cannot aske They are the words of sobriety humility not of feare nor despaire Non desperatioâ—â— dictum est sed sobria pia humilitate August de verb dom serm 23. Iam 1.5 6. Rom. 14. 23. For we are certainely perswaded as of an article of our faith that we are both vnworthy blind Yet some vrge scripture to the contrary S. Iames say they bids vs aske in faith without wauering Whereunto we answer So doth a peniteÌ„t person aske that is fully assured he hath naught to coÌ„mend him before the Lord. Againe they vrge Rom. 14. whatsoeuer is not of faith is sin So thinke we the man sinneth that continueth doubting of Gods mercy wheÌ„ he cometh to God in praier A conscience not resolued in such a point of doctrin shameth the worke in hand be it neuer so specious Happily these men whose obiection this is thinke that the faithful Quando nihil prorsus sumus et minus quam nihil visentiamus nostram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abiecta oÌ„ni fiducia tam nostri quam totius mundi Caluin in Iere. 17. To tobsequiis defaenerati quot defungs non possumus etiamsi omnes nostra cogitationes omniaque membra in legit officia verterentur Marlo in Luc. 17.10 Mat. 9.20 Luc. 15.21 Ad filis affectuÌ„ qui omnia quae patris sunt sua esse noÌ„ ambigit aspirare nequa quam praesumit sed mercenaris statumiam proseruitatis mercede desiderat Bede lib. 4. super Luc m. c. 63. Non proponitur vt admiremur tantum sed etiaÌ„ vt imitemur Marlo in Mat. â— because of the full assurance of Gods mercies therefore may not be cast down in sight of their sin As if the voice of a man vilifying himselfe before the Lord were not the voice of a man that builds vpon the Lord his comfortable promise Then surely M. Caluin mistooke what he praied for when vpon occasion of the words in the Prophet Ieremie 17. The heart of man is deceitfull wicked aboue all things who can know it maketh this praier Grant almighty God since we are plaine nothing yea lesse then nothing that feeling this naughtworth estate casting aside all confidence both of our selues of the whole world we may learne to flye in all humility vnto thee c. But M. Caluin mistooke no more then they that of our sauiour learned to hold themselues vn profitable seruants not the they had done iust nothing but when they had done all and all if possible that was coÌ„manded For we are seruants in so many offices indebted as we caÌ„not come out though all our thoughts all our
possunt fieri Arist Eth. lib. 3 But the note which the Philosopher in his wisedome of gentile learning giueth is not amisse Election is carried onely vnto things possible but the will sometimes proposeth those things which cannot be and yet no fault at all in so doing As for example the Minister in charitie reputing the whole congregation to be Elect in an holy manner seekes and willeth the saluation of euery one which neuerthelesse the Lord in his eternall counsell willeth not twixt which two wils a difference without contrarietie For one good thing as it is good may differ from another but cannot be contrary vnto it We are not alwaies to will saith Saint Austin that done which God will haue done or hath decreed in the will of his secret pleasure For God may wish one thing Et tamen donae voluÌ„tati dei pietas illius potius consonat quam huius idem vodentis impitas 〈◊〉 August enchir ad Lauren. cap. 101. and man another and sometimes it falleth out that he wisheth better though crosse to Gods Decres then he that wisheth happily what God intendeth The wicked Iewes would haue Christ put to death Ioseph of Arimathea would not consent to his death Luke 23. which God had decreed yet he did well they did ill That we must through many afflictions enter into the kingdom of heauen that all who will liue godly in Christ Iesus shall suffer tribulation that in the world we shall haue it as they are the manifest words of God so is it manifest they are much wronged in being vrged against this clause freedome from all aduersitie Math. 26.25 1. Cor. 11.19 Math. 18 7. For as it was true that the treason of Iudas must be so is it true that heresies and offences must be As much necessitie of one as of the other and the same words are deliuered of them all They must be shall be must needs be c. Now though offences must be wherein the decree of God appeareth yet who is he that with the Apostle prayeth not for himselfe and for others that they neither giue nor take offence but that in their course of a Christian life 1. Cor. 8.13 1. Cor. 10.32 Philip. 1.10 they may carry themselues wth an euen foote in all things possibly indenouring to please all men and yet such a necessitie of offences our Sauiour mentioneth as that it cannot be otherwise Luc. 17.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor can they be auoyded Iudas must betray his Master and that his Lord Master well knew yet no preiudice to the prayet made that the Cup might passe which our Sauiour would neuer haue so done if he might not haue so prayed Heresies must be that no hinderance wherfore we should not teach instruct pray and vse all good meanes to roote them vp For as a Gardiner well knoweth that wéedes will grow and the husbandman findeth that the enuious man soweth tares therefore so much the more imployeth himselfe painfully in all which he offendeth not but well pleaseth the Lord so beséemeth it the mother with her children to pray exhort informe doe all diligence for succouring her selfe and hers in the times of all aduersitie to striue with God in all humblenesse and true repentance that they may be preuented if the Lord will or lessened or withall patience meekely indured Saint Austin saith well What is he that can finde in his hart to suffer troubles and difficulties Quis velit moâ— lestias difficultates pati Tolerare iubet illas noÌ„ amare Nemo quod tolerat amat Quamuis enim gaudeat tolerare maâ—ult tamen non esse quod toleret August lib. 10. confesâ—e 28. God commaundeth vs to tolerate them not to loue them No man loueth that which he must tolerate For although he reioyce to tolerate them yet had he rather there were none for him to tolerate For the Church to be free from all aduersitie is against the manifest word of God It is not against the manifest word of God that the Church sometimes haue rest breathing after a sore trauell many examples thereof are before since that daies of Solamon Iosias In whose raigne Israel had great peace plenty such prosperity the Lord promised by the mouth of his Prophet as old men old women should dwell in that stréets of Ierusalem Zachar. 8.4 euery man with his staffe in his hand for very age the stréets of the citty shal be full of boies and girles Qui victurisuÌ„t securè sine aliqua molestia externa dico NaÌ„ scimus hoc non posse accide re vt multi senes aliquo in loco cernantur quasi ferè exanimes atar ita vt baculo se se sustineant nisi vndique pax et quies sit ab bostibus Cal. Ibid. Vniuersum RoÌ„ orbem tenuit in gerendis bellis victoriosissimus per omnia prospeâ—atus est filios â—â—perâ—tes reliquâ—â— Aug. de Ciuit dei lib. 5. c. 25. Proclamation for Authorising an vniformitie of the booke of CoÌ„mon prayer Giuen at Westminster the 5. of March 1. an Reg. Iacobi Psalm 1.3 Genes 39.2 2. Chro. 32.30 2. Chro. 20.20 Nunquam benè esse hominibus nisiquatenus benignum se dominus illiâ—exhibet Caluin in Genes 39.2 who shall liue securely and without trouble at all I meane outward For we know it cannot come to passe that many olde men be seene in any place spent for very age that they must be faine to beare themselues vp with a staffe vnlesse there be peace and rest on all sides from the enemie Which gratious fauour hath stretched out to the daies of the Gospell both in the raigne of Constantine Theodosius Honorius and other good Emperors Of Constantine whose gouernment was so happy that be bâ—d the whole Romaine world in subiection vnder him most victorious in his wars euery where throughout prosperous in subduing of tyrants of a very great age ere he died and blest with sonnes whom he left Emperors after him But what speake we of times past Haue we not examples in our owne age The kingdome wherein we liue vnder that forme of Religion which by law was established in the daies of our late Queen of famous memorie blessed with a peace and prosperitie both extraordinary and of many yeares continuance a strong euidence that God was therewith well pleased Which mercie in this kinde long may we pray for and he grant to the ioy of our King Quéene and their royall progenie and the comfort of vs all his loyall Subiects They who with it not as holding it vnlawfull shew themselues vnthankfull to God vnnaturall to their Countrey yea and contrary to the manifest Scripture which promiseth what euer a righteous man taketh in hand shall prosper verified in Ioseph who was a man that prospered in Ezechia that prospered in all his works and in the resolution that Ichosuphat made the people beléeue the Prophets and yée shall
to come but the beginnings thereof and a certaine swéete tast we haue now and pray we may haue more and more abundant the consummation whereof also we desire now though presently now we obtaine it not Easie it is to know the difference of these seuerall petitions To obtaine a thing and to desire a thing We aske not the consummation here but here we aske the consummation The beginning middle and increase we may hope for pray for and here obtaine but fully after this life an ende of all aduersitie Vppon those words of our Sauiour his prayer Father if it be possible let this Cuppe passe from me c. Matth. 26. Our learned godly writers note thus No hinderance it is that our Sauiour craueth an impossible thing to be graunted For the prayers of the faithfull doe not alway flow one with a continuall tenour to the ende they doe not alway keepe an euen temper they are not alway composed in a distinct order but rather implicat and perplexed either at variance with themselues or stop in the midst of the way c. And anone after followeth this obseruation It is no absurditie if Christ by a common receiued manner among the faithfull the view in of Gods counsell being omitted laid downe in his Fathers besome that desire of his In fundeÌ„dis pre cibus non seÌ„per ad speculanda ceÌ„scendunt c. vel tanquam in otio expendunt quid factu sit possibile c. Ibid. Sed votorum fernore interduÌ„ celeres feruÌ„tur Ibid. wherewith he did boile For the faithâ—ull in powring foorth their prayers doe not alway clamber vp to pry into Gods secrets nor are alway at lessure to weigh what is possible but are sometimes speedily carried with the feruencie of their prayers to the thing which they begge No promise that we shall be free from all Ergo to pray for that whereof we haue no promise is against faith and so not to be Subscribed vnto Both these propositions must be warily vnderstood For if their meaning be that we are not to pray for any thing but what is expresly promised in Gods word as concerning euery particular that wee stand in neede of we shall deny our selues in many thinges the comfortable vse of prayer Whereas it may fall out that the Lord is so farre Trom promising as he vtterly denieth vs what wee aske yea hee maketh knowne vnto vs by his some he will not graunt our petition but putteth it of and by name puts vs of Math. 15.22.24 â—5 Thus it pleased our Sauiour to intreate the Woman of Chanaan whose daughter was miserably vexed with a Deuill He answered bix not a word and after much adde when hee spake he spake nothing to her comfort for he said He was not sent but to the lost sheepe of the bouse of Israell And then afterwards notwithstanding her importunitie he tould her it was not for a dogge to haue the childrens bread In all which answeres as that also of the Disciples motion to haue her thrust away because she cryed after them no expresse promisse did the Lord make vnto her for that which she craued at his handes No doubt inwardly the spirit of God wrought in her heart and the more she indured an open repulse the more she was extraordinarily incouraged to waite in expectation and giue attendance vpon the Lord for what she craued Besides doe we instance in that example of our Sauiour before alleaged What expresse promise had Christ to be deliuered from the Cup who well knew that therefore be came into the world Quamuis sit vera rectitude for mare nâ—strâ—s â—mmes affectus ad des arbitriuÌ„ esse tamen quaÌ„ dam obliqua dissensioâ—is specum qua culpa caret in pâ—â—catum non imputatur Calaâ—ud Marls in Math. 26.39 Si quis traÌ„quil lum florentâ—Ì„ ecclesia statum expetat c. Ibid. Si cupiat arum â—is liber atosessa dei filios sublatat è medio omnes superstisiones repressam c. Ibid. Hâ—â— quam perse recta sint rità possunt à fidelsbus expeti c. Ibid. Proprium est fidelis â—â—â—is nolla pati aliquid doloris Orig homil 35. in Math. and that the propheâ—â—es â—acritices tipes and sacrausents of the law did foretell what death he should die From both which particular allegations we gather this comfortable instruction Although it be a true rightnesse or rectitude to frame all our affections to the will of God yet there is a certaine shew of a slope or obliqâ—â— diffâ—ntion and disagrament which is without blame and is not imputed vnto sinne as for example if a man wish for a quiet and flourishing estate of the church if he desire the sons of God be freed from sorrowes and that all superstitions be vtterlie taken away and that the lustful licentiousnes of the wicked be repressed least it doe hurt These thinges for asmuch as they are right in themselues they may rightly be praied for by the faithfull although it please God otherwise to haue his some raigne among his enimies his children exercised vnder the crosse c. For as Origin hath vpon like occasion It is the propertie of euerie faithfull man not to be willing to suffer anie griefe c. Wherefore be it there is noe expresse promise nay were we the persons whome God by name had dented Yet so long as we craue in assurance of grace with the church of God well perfwaded she is in fauour so long as all we beg is with reference to his blessed will and in faith that hee heareth certainely beleeuing in generali he will giue though not this nor that for qualitie or quotient yet so much as is expedient that we may the better goe for warde in the dueties of our calling there is noe likelihood to the contrarie but we may pray and praying shall effectually obtaine to the reliefe of our necessity and the setting forth of his glorie But scripture is full of promises made to the faithfull for freedome from all aduersities except we thinke they were onely currant with the Jewes and noe way concerne the Israel of God Exod. 23. Yee shall serue the Lord your God He shall blesse thy bread and thy water and will take all sicknesse away from thee And Deut. 7. The Lord will take away all infirmities Exod. 23.25 Deut. 7.15 c. 28.2.3.4.5.6 c. and will put none of the euill diseases c. Cap 28. The Lord is rich in mercie and vouchsafeth large promises of all manner of blessings to his people that barken to the law and obey the same whither at home or abroad in the fielde in the house in his children cattell going forth conuning home c. As may be scene by the specialties there expressed crossing the particular crosses and â—â—ses threaâ—â—ed to be cast vpon the shineched and disobedient In nous Testamento prater â—â—erâ—â—nd possessioâ—â—â— qua promittitur sanctis â—uins possesionis qua transitura
est multiplicatio non substrabitur tante fit vberior quan to contemptius posâ—idetur Aug. contra Adimâ c. 1â— Psalm 91.20 Abomni pericu le quod tibi creabitur Iunins Ibid. defendet te ab emniperi culo Ibid. Post aliquod malorum specificationem sum matim in â—enere dicit Non occurret tibi maluÌ„ di cti one mali omniâ— generis afflictones miserias arumnas complectens Marlo Ibid. â—aollerus totideÌ„ pâ—nè verbis Psalm 122.6 Pacis nomen gâ— neraliter pro la to felsci sta tâ— posuit Marlo in Psalm 121 2 â—riuatam publicam intus foris Iunius Ibid. Psalm 128.5 Againe cap 30. The Lord thy God will make thee plenteous in euery work of thy hand in that fruit of thy bodie of thy cattell and of thy land for thy wealth Vpon which wordes in that 28. chap the former of these two quotations Saint Austin writeth in this fort In the new testament beside the eternall possession which is promised to the Saints the multiplication of a transitory possession is not substracted but somuch the more plentiful it becoÌ„meth as the more contemptedly it is possessed But to proceede in other scriptures What is it els but a grations promise to be defended froÌ„ al aduersities where in the first Psalme it is auouched in general termes Whatsouer thou takest in hand shall prosper The like is Psal 91. there shal no euil come vnto thee v. 10 a little before v. 3 The Lord will deliuer thee from the snare c that is saieth M. Iunius the Lord will deliner thee from all danger and v. 4. Where the prophet saieth he will couer theé vnter his winges c. that is hee will defend thee from all euil All danger and aleuil is no more then answereable vnto this collect All aduersities Of which indgement is Marlorat and Mollerus After a specialty of some euils he saieth humanity and in generall Noe euill shall come vnto that vnder the word euill comprehending afflictions miseries and sorrowes of all forts Beside these authorities and commentaries Psalme 121. Witnesseth asmuch The Lord out of Sion shall preserue thee from all euill and he shall preferue thy going out and thy comming in that is all the actions and occasions of our life for so going out and comming in is taken 1. Reg. 37. Num. 27.17 As Maister Iunius proueth in that place Far der Psal 122.6 the prophet sheweth it is the duety of the faithfull to pray for the peace of Jeruslem that peace may be within hir wales prosperitie within hir pallaces Which name of peace is put generally for the pleasant and happie estate and all things prosperous as Marlorat hath or as Maister Iunius diuideth it for al peace whither priuate or publicke whither within or without Againe Psal 128. The Lord out of slon shal blesse the thou shalt see the wealth prospecous estate of Jerusalem al the days of thy life to like effect is that promise by Esay that prophet wheÌ„ thou passest thorough the waters I will be with the and through the floods that they do not euer flow thée Isay 43. â— Per â—gnâ—â—â— aquam intelligiâ— omne genuâ— miserâ—arum quibus in hae vita obâ—â—xij sâ—â— mus Calain Ibid. Visiâ—â—â—in or as domin Ioh. 16.23 wheÌ„ thou walkest thorough the very fire thou shalt not be burnt neither shall the flame kindle vpon thee c. Where Maister Calain teacheth that the Lord by fire and water doth vnderstand all kind of meseries If al these quotations suffice not the words of our sauiour note asmuch in the praier deliuer vs from cuil that is faieth Vrsinus whom we haue quoted els where all euels both of sin punishment whither present or to come Nor doth this clause onely warrantize thus much but also those words Ioh. 16. whatsoeuer ye aske the father in my name he shall giue it you If whatsoeuer a man can aske he shall haue what cause is there that the church praying for freedome from all aduersities any son or daughter of hirs should doubt that the Lord will grant it or rather denie that the Lord wil grant it being amply confirmed by manie scripturs in the old and new testament In a word to put an end if not to al aduersities till our liues end yet is our aduersaries the trouble which this obiection hath occasioned cuery word here arrested puts in baile for more securitie The church may be free by the protectioÌ„ of the Almighty froÌ„ al aduersity Rom. 6.201 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First the church particular not vniuersal secoÌ„dly may be argueth it is not 3. free but freed as the Apostle speaketh of our estate in christ freed from sin because borne naturally the vassals of sin and our freedome not naturall but purchased not actiue but passiue 4. From not vtterly without all but in aduersitie and then afterwardes freed For though this worde from in most languages bee sometimes taken exclusiuè for without in what manner young schollers proue their argument by a proposstion drawne from Aristotle where it neuer was meaning it is not in Aristotle at all Ex Aristotele and so is out but quite out yet no such error is here bred in these wordes may be free from because free from in Scripture signifieth to haue beene first in it 1. Cor. 1.10 Ibid. c. 10.13 theÌ„ afterwards deliuered So Paul receiuing the senteÌ„ce of death was deliuered froÌ„ it but he was first subiect vnto it Math. 17.43 So God deliuereth from euill but a man is first in the tentation then the Lord makes way out So. Mat 27. of Christ scoffingly they spake he trusted in God let him deliuer him if he wil haue him So Luke 1.74 deliuered froÌ„ the handes of our enimies may serue him without feare al the daies of our life And that before in the Psalme 121. The Lord shal preserue shée from euill Rom. 7 24.1â—.31 2. Thes 3.2 2. Tim. 3.11 Deut. 29.20 Non possunt quidem omnia maledicta eâ—enire vni homini Non eâ—im toties morâ— potest quot genera mortis hic dicta sunt sed omnia dixit pro quibuslibet August super Deut lib. 5. c. 49. Rom. 1.8 Inomnibus ecclesâ—is totius mundi Synechdo che est generis hyperbolica naÌ„ intelligit ecclesias plurinias Piscat Rom. 1 8. Optimè compre henduntur oÌ„nia mala culpa pâ—na c. Vrsin in orat dominic In dei custodiaÌ„ ac fidem suscepti ac protectione â—ius sâ—curi supra peccatuÌ„ mortem inferorum portas totum Diabols regnum inuicts duremus Cal. in Math. 6.13 he shall preserue thy going out and thy comming in from this time forth And many the like In all which places danger is still presupposed imminent and possible Fifthlie All that is all manner not euery particular but in generall or rather indefinite termes because all at
wine vpon a materiall altar for the quick and dead Isay 61.6 1. Pet 2.5 Apoc. 5.10 Els in a borrowed speech by way of allusion to the legall rites it doth no way derogate For the holie ghost witnesseth accordingly as was prophesied by Esay we are a roial priesthood vnto God to offer vp spirituall sacrifices So is euerie godlie man and woman a Priest but this is nothing to the minister True also it is Euerie godlie man and woman is a Priest in the common receiued sence as the prophet speakes Isay 61. yee shal be named the Priests of the Lord yet from among them he will take out some more speciallie to bee Priests and Leuites Isay 61.6.66.21 that is such as in the ministerie of the Gospell should be distinguished both from the people and from themselues as were the Priest and Luites For though the people offer vp the calues of their lips and their bodies a liuing reasonable sacrifice yet in two respects els for distinction sake the minister may haue that name rather then the people First because they offer vp for themselues distinctly a part but he in publicke by vertue of his office both for himselfe and for them in the name of the congregation standing vp before the Lord and offering their prayers in that onely attonement Christ Iesus they in the meane while accompanying him with sighs and grones sealing vp euery petition with a still silent but effectuall Amen Secondly he ministreth in holie things the word and sacraments which ministration Saint Paul calleth by the name of one imploied in a sacred businesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.16 Pastores quo sensu sacerdotes dicantur Feguernek Crisost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopi prasbyters propriè appellaÌ„tur sacerdotes Aug de ciuit dei lib. 20 cap 10 vetustissima coÌ„ suetudo fuit in ecclesia christiana vt ministrâ— vocareÌ„sur sacerdotes Neque egomultum moror nomina modo de rebus conueniat Zanch. deredeÌ„p lib. 1 c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kirck Church for the word is a sacrificing knife in the hand of his minister by which our flesh is killed and offered vp a â—â—ring sacrifice vnto God Where Peguer nekinus in his promtuarie vpoÌ„ Marlorat saieth in the title of the pastor In which sense Pastors are called sacrificers or ministring in holie things And it may be thought S. Chrisost so meant intituling six books by that name Hierosune S. Austin writing that Bishops and Priests are now properlie called sacerdotall Priests Zanchius saieth in the 4. commaundement It was a most auncient custome in the church of christ that the ministers of the word sacrameÌ„ts should be called sacerdotall Priests because ministers of sacred things Nor doe I much contend about names so we did agrece in the thinges themselues To giue this new name to the ministers of the Gospel is to crosse reiect the wisdome of God who hath giueÌ„ so many fit names to his in his word It is no new name but the old and the verie same which the worde of God giueth them For it is Priest whose name is presbuteros and so translated into our tongue as other words Bible Euangilest Baptisme Church and the like which retaine the foot-print of their originall And could wee redeeme the wrong it hath receiued in being put to interpret the office of a popish sacrificer our labour should be imployed herein but we are not to coÌ„maund words As for other naturall english Elder auncieÌ„t senâ—or whereof some are no more english theÌ„ this the reason why we vse them not is because they are made triuial and common in other trifling pelting and prophane occasions So as what in regarde thereof as also for 〈◊〉 riuation whence this worde is taken and the allusion it hath by way of similitude to them in the law as we generallie among vs receiue it in our church not to be misliked nor so contentiously to be imrupned more then that word Sunday among the beatheÌ„ which name we retaine vnderstanding not that Sun in the firmameÌ„t though Pagans do but our Lord the sun of righteousnesse to whose honour wee obserue it LinguaÌ„ teneat mentem corrigat August And therefore as S. Austin in another case about the worde free will Let him retainethe worde and correct his minde If any be popishlie affected it is not the worde but their iudgement that needeth reformation Chap. 7. Almightie God which hast giuen vs thine onely begotten Sonne and this day to be borne of a pure Virgin And by a rubricke The Minister must â—e these words seuen daies following affirming that in euery of these seuen daies Christ was borne This is against the plaine manifest truth of the Scripture For Christ had his naturall birth in one onely day THis Collect readâ—â—â— Christnâ—â—â— day is here onely named but through the â—â—des thereof another in the time of the Commuâ—â—ion appointed for the same purpose a third for Innocents say a faineth for Whitsunday all wounded atâ—â—â—â—â—â—ith the flourish of a pen so as how euer â—â—arily some make shew to mislike but this one they doe what lyeth in them condemne the vse of the rest For they all aime aâ— one marke on Christmas day and the Sunday sorts wing there are two Collects â—â—ther of them so one purpose Among the Epistles and Gospels this Almighty God which hast giuen vs thy onely begotten Sonne to take our nature vpon him and this day to be borne of a pure Virgin graunt that we being regenerabe and made thy Children by adoption may dayly be â—â—â—ued by thy holy spirit c. Againe at the Communion proper prefaces vpon Christmas day and scuen daies after Because thou didst giue Iesus Christ thy only Son to be born as this day for vs who by the operation of the holy Ghost was made very man of the substance of the Virgin c. On Innocents day thus Almightie God whose praise this day the young Innocents thy witnesses c On the Purification of the Virgin Almightie c. As thy onely begotten Sonne was this day presented in the Temple in the substance of our flesh On Whitsunday and seuen daies after the Collects are two One thus God which as vpon this day bast taught the harts of thy faithfull c. Againe in the preface through Iesus Christ our Lord according to whose most true promise the holy Ghost came downe this day from headen with a sudden great sound c. Where that on Whitsunday interpreteth what is meant not precisely determining the very day whereon Christ was borne solemnized by the Innocents presented in the Temple sent forth his holy spirits for that neither the Church proposeth nor if she did can she so well determine but about some such time of the yeare and therefore in one of the Prefaces it is God which as vpon this day And that in common English is much about that time Now that a thing done one day many
â—ayes and â—â—eaâ—â—â— afterâ— may beare some speciall note of choice remembrance and that for many daies together as if but now done is a matter not vnknowne to Scripture Fathers and the language of other countries Scripture as in the olde and now Testament Genes 40.20 The olde Gen. 40. And so the third day 〈◊〉 was Pharaâ— his birth day c. At which time Pharaâ— was in yeares and Ioseph in trust vnder him yet then so fane of and after as it was Pharaohs birth day was the name Exod. 12. when foure himbred and thirtie yeares were erpired ouen the self same day departed all the â—â—â—tes of the Lord Exod. 12.41 51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm 118.24 Non loquitur de die allo praeci se sed de causâ— propter quam diesesse Panegy ricus merebatur Muscul Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 13.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marc. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 8.1 c. And â—â—â—sâ—â— â—1 the selfe sallie day c. Did the Lord bring the children of Israel c. Where in the Originall the words are In the very nicke or ioynt of that very selfe same day which in so many hundred yeÌ„eres could not be but by reuolution onely as it was a day reâ—ued Bsal â—18 This is the day which the Lord hath made speaking of the happy day wherein Dauid was by Samuel appointed under king yet not precisely of that very day but of the cause and occasion wherefore it might well be thought to be panegyricall and triumphant-like In the new Testament S. Math. cap. 13. hath the same day went Iesus out of the house which same day Saint Marke calleth againe cap. 4. and he began againe to teach but Saint Luke rendreth it afterwards Both these S. Math. interpreteth the same day whereupon some of the learned note It is not necessary to be taken for the same day since it may be taken after the manner of the Scripture for time aâ— large In all which plaâ—es euidenâ—ly appeareth a thing done 〈◊〉 day many daiâ—â— and yeares 〈◊〉 as if but the first day so 〈◊〉 So Christ his birth 1600. yeares agoe yet now this day to be made famous arguing the memory thereof should be as fresh as the day that breakes as the words sound in the Collect to be borne this day Come wâ— to the Fathers and 〈◊〉 how this spéech may plead prescription So Cypriâ—â— or one of that time speaking of Christ his birth day 200. yeares after Christ accounteth him as then newly to be borne Aâ—eâ—t christi multùm deside râ—itu expectatâ— naâ—â—iuâ—t as adesi soleÌ„nit as inclyta c. Ciprian de natiâ— dom Nunquiaâ— 2. pascha facturâ— suâ—â—â— non sod lysum â—â—â—iplicâ—ter sâ—entenim semper solexâ—ritur c Christ honâ—â—t to regres S. Ioan de Asiâ— Paseba propinquaente dicimâ—â—â—-crastioam vel perendinam esse domini passionem cum ille tam multos annot passus sit nec omnino nisi semelilla passiâ— facta sit Aug. epist 23. ipsâ— die domini co dicimus bodie dominus resurrexit cuÌ„ ex quâ— resurrexeriâ— for â—â—â—ui traÌ„ssierunt Cur nemoram â—â—egius est vt noâ—â—s a loqueÌ„tes argâ—at esse mentitus nisiquâ—d◠〈◊〉 dids secundum uâ—â—erum qâ—â—iâ—us hac gâ—â—â—a 〈…〉 dimeâ—â— nuâ—cupâ—mus vs dicatur dies 〈◊〉 quâ—â—onest tâ—se sedrâ—â—oâ—t 〈…〉 should 〈◊〉 Ibid. The birth of Christ is come so long desired and much looked for that famous solemnitie is very now and in the presence of the Sauiour the holy Church â—â—â—dreth thanks and praises throughout the whole world into God that hath visited on high Saint Chrysostomâ— and Saint Austin some 200. yeares after this one of them writeth of a solemne feast by way of an Interrogatiue What doe we make two Easteâ—â—s No but one and the some in a manifold manner For 〈◊〉 the Sunne ariseth alway and we doe not 〈◊〉 many Sunnes but one Sunne dayly ariseth so the Pasch oâ— Easter is alway consummated and séeing it is alway celebrated it is one for the matter of our solemnitie Saint Austin vpon another occasiâ—â— exemplyfieth his answerâ— by the speech here questioned and then in vse When Easter is at hand we say to morrow or the next day after to be the Passion of the Lord where it is a many yeeres agoe since that he suffered neither could that Passion of his be more then once Againe on the Lord day we say this day the Lord rose againe whereas many yeares are gone and past since he rose Why is none so foolish saith this graue Father to tell vs in speaking so we lye but that we call those daies after this fashion for the like is now done that was done heretofore So then it is called this very day and that very day not that it is the very selfe same day but in reuolution of time like vnto it Where that Reueâ—nd Father sayeth None were so foolish men of this generation are become so wise that the veriest punie of our rath-ripe age can partly controull him for this manâ—er of spéech which he vsed not once but often as those Sermons vnder his name De tempote 〈◊〉 confirâ—â— Istum celebra mus diem quo nasci est dignatus ex virgine August de temp ser 25. ser 21. Iste quo humana carni copula tut tanquam sponsus processit de thalamo suo nunc hodâ—ernus cras fit hesternus verunt amâ— hodiernus natuÌ„ ex virgine commendat aternuÌ„ quia aternus natui ex virgine consecrauit â—â—diernum Ibid. Hodiè nascâ—dig 〈◊〉 est c. serm 22. Celebremus cuÌ„ gaudio diem quo peperit Maria Christum Ibid We celebrate this day wherein Christ vouchsafed to be borne of a Virgin Againe This day wherein Christ coupled to mans flesh came foorth as a Bridegroome out of his bed-chamber is now called this day to morrow it is made yesterday yet notwithstanding this day commendeth him borne of a Virgine eternall because eternall borne of a Virgin hath consecrated this day Again in another Sermon following Christ vouchsafed to be borne this day by whom all things were made Anone after are these words as an exposition of the former Let vs celebrat with ioy the day wherein Maria brought foorth Christ In which last wordâ— expresly it is said The day wherein Mary brought foorth shewing that the day is past as it is in déede yet in other places before deliuered in termes as if it were iust now to be done and that Christ on this very day were to be borne Which spéeches compared togeâ—hâ—◠〈◊〉 each â—â—â—ers â—â—â—erpreter one alluding to the wordâ— of the Prophet Esay and the Angell Thou shalt conceaue and bring foorth a Sonne the other not strictly vsing the same words but in stéed of that which they foretould Christ to be borne this mentioneth in the time past namely that he is borne A practise of the auncient which our Church it séâ—â—es followeth For that which is in one
Collect this day to be borne another rendreth as this day by the operation of the holy Ghost was made very Man of the substance of the Virgin which plainly distinguisheth the 〈◊〉 and unlesse a man will be too absâ—â—d iudging against all equitie yâ—◠〈◊〉 his owne vnderstanding it intreateth from the Reader a warrantable construction But suppose a man could not satisfie his owne hart for reconciling thus which he imagineth such an intolerable sâ—â—uple then might he with but danger oueâ—hip the worde aâ—way prouided that he be a man of approued behauiour not giuen to contention about words nor in other matters opposite to publike order For except we will shamefully wrong the Saints in heauen we cannot thinke that those holy men whose labours were vsed in penning our Communion Booke did propose vnto vs matters of absurditie for a forme of publiâ—e prayer But restlesse and vnquiet disputants will not giue it ouer so Thus they obiect To say that on Christmas day and the Sabbaoth following Christ to be borne this day is against the plaine manifest truth of Scripture For Christ had his naturall birth in one onely day Christ had his naturall birth in one onely day â—ut not his solemnized birth in one onely day which is the meaning of the words in the Collect. And if that which hath béen already spoken suffice not this we adde for a more plenary and ful answere As a day in computation varieth naturall artificiall supernaturall Naturall comprising day night artificiall as that which our Sauiour mentioneth of 12. houres are there not 12. houres in the day supernaturall as that in Iosua his time in the raigne of King Ezechias so is there a day Politicall Ecclesiasticall Politicall as that of our Kings who are crowned one day yet their tilts iusts and triumphs last thrée seuen or 13. daies after Ecclesiasticall and that is thréefold Historicall Euangelicall Festiuall Historicall the time of our Sauiours being here in the world Euangelicall the day of mercie and forberance O if thou hadst knowne in this thy day Festiuall a time of solemnitie which differeth more or lesse Lesse as the strict account of 12. houres from morning to euening which commonly is the limited obseruation of euery Saints day More as that of Christ his Natiuitie Passeouer and the comming of the holy Ghost at which times the Church ordaineth not onely for the anniuersaries when it commeth but also a diurnall for some daies more or lesse continued as the example of the Iewes in their Passeouer Exod. 12.15 Ioh. 18.39 Luc. 23.17 whereof the first and the seuenth was a calling forth of the people to serue God yea sixe daies before it was called by the name of a Passeouer as appeareth in the historie of Barrabas So the first and the seuenth yea sometimes sooner whereon Christ was borne arose as this day the holy Ghost came downe notwithstanding it was but once done yet twice or more in that seuen night more solemnly and publikely the memoriall is preserued For as a day in the nature of the first relation strictly signifieth the day wherein Christ was borne and that could be but once so in the nature of a history the reporteth a report or festiual that sosemnizeth it signifieth the daies after yea euen so many as the memorie of that speciall action representatiuely by publike prayer MemoriaÌ„ Pascha Pentecostes veteres Ecclesiastici scriptores vocaÌ„t Pascha et Pentecosten Confes Wittenberg de sacra Cana sect 14. pag. 147. and thanksgiuing is duely sanctified So the auncient saith the confession of Wittenberg call the memoriall of Easter and Whitsuntide by the name of Easter and Whitsuntide it selfe Which in effect is like this receaued manner of our Church We call the momoriall of Christ his birth day by the name of the very natural day wherin he was once to be borne In a word little he obserueth in Scripture Philosophie or other learning who obserueth not that these words Now this day yesterday c. signifie more then a bare stint either of moment 12. houres Math. 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pascat Heb. 2.16 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For they reach sometimes to 3. 4. 6. daies yea a great while after vpon occasion Lastly considering Aduent sunday before presenting Christ to come though come before as also the phrase Herod asked where Christ should be borne who was borne already that Heb. 2. He takes not Angels but the seede of Abraham as if this day to be done which was so long agoe and could be but once yet a truth by a grace of spéech putting that in the present or future tence which should be in the preterperfect tence all prooue that this clause in the Collect thus carped at is sufficiently defended Chap. 8. That this day we fall into no sinne There is no warrant in God his word to pray so Therefore we may not subscribe vnto it THese wordes are set downe in the third Collect for morning prayer thus O Lord c. which hast safely brought vs to the beginning of this day defend vs in the same by thy mighty power graunt that this day we fall into no sinne nor runne into any kinde of danger but that all our doings may be ordred by thy gouernance to do alwaies that is righteous in thy sight c. Where the meaning of these words that we fall into no sinne is expounded by the clause following namely that all our dooings may be ordred by thy gouernance c. A course very familiar to them that are acquainted with their owne prayers and the prayers of other of Gods children and is found in the stile of our Sauiours prayer which he taught his Disciples Lead vs not into tentation but deliuer vs from euill where the aduersatiue parcell but coupleth both members together as M. Caluin after S. Austin wisely obserued so as it may be thus resolued Least we be led into tentation deliuer vs from euill Aduersatiuâ— particula quae media ponitur 2. meÌ„bra inter se simul colligaâ— quod etiam prâ—â— denter expeÌ„dis Augustinus Sic â—gitur resolui debet â—ratione in tentationem feramuâ— not a malo redi me Cal. in Math 6.13 So least we fall into any sinne we pray that all our doings may be ordred by thy gouernance But were not this exception raised naturally from the place it selfe seeing in the holy Scriptures which are of all sufficiencie and worth we make recourse in a doubt from one Text to another salue the wound that schisme or heresie giueth much faulty they are that wil not do the like in scanning those sentences which are framed by the Church of God Now in the third Collect after Easter it is Almighty God c Grant vnto all them that be admitted into the fellowship of Christs Religion that they may eschew all those things that be contrary to their
he doth by his example iustifie the one then giueth he approbation to the other Which zealous affection he beareth the Philippians when he prayeth God that they may be found pure and without offence vntill the day of Christ To be without offence is to be blamelesse both in doctrine and manners The integritie of both which answereth in effect to the petition of our church That wee fal into no sin So the Apostle beggeth for the Thessalonians that the verie God of peace sanctifie them throughout Tune purus est integer homo sinâ—hil men te cogitat nihil corde appetit nihil de corpore exequitur nisi quod probatur deo Cal. 1 Thes 5.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iud 24 and that their whole spirite and soule and body may be kept blamelesse Then is one a pure and intire man if he thinke nothing in his minde desire nothing in his heart execute nothing in the bodie but what is allowed of God All this Saint Paul prayeth for which is asmuch as if he had prayed they might fall into no sinne Finally Saint Iude in his epistle commendeth the Saintes vnto God who is able to kéepe them from falling whereof to little purpose he should put them in minde but that therein he comprehendeth the Lord his louing sauour that as he is able so he doth it also A truth verified both in head and members For he hath giuen his Angels charge to carrie them in their hands that they dash not their foot against a stone Where fore gathering al these scattered branches to their roote Deus nonuult nobis in hac vita praestare liberationem à peccatis perfectam tamen vult nos cam optare nosque singulis momentis petere vt omnino a peccatis libere utur Vrsin Catec part 3 pag 864. warrant in scripture we find sufficient for renuing the vse of this prayer That we fall into no sin whither we looke to the place whence it is taken or to other collects in the booke that expound the meaning or to the godlie practise of learned men in other countries or to the grace of speach it selfe or to our sauiours example or to apostolicall presidents as before at large hath beene shewed The conclusion therefore we make in the verie wordes which Vrsinus vseth God will not in this life giue vs perfit deliuerance from al sinnes yet will he haue vs to pray for it and beg of God euerie moment to be throughlie and fullie deliuered from all sinnes Chap 9. Of kneeling at the Sacrament of the Lords supper The people are commaunded to receiue the sacrament kneeling and the minister so to minister it vnto them yet is himselfe coÌ„mauÌ„ded to stand This is dangerous THe words in the rubricke are these Then shall the minister receiue the coÌ„munion in both kinds himselfe and next deliuer it to other ministers if anie be there present that they may helpe the chiefe minister after to the people in their hands kneeling And when he deliuereth the bread he shall saie c. Wherevpon noteâ— that minister people both in their place and order are to receiue the sacrameÌ„t open their knees or kneeling so is the minister to receiue it himselfe and the people at his hands As for the obiection Himselfe is commaunded to sâ—and How can any man thinke the minister should deliuer it otherwise being as he is to passe from one to another To receiue the sacrameÌ„t kneeling is dangerous for minister people in respect of law in respect of God religion and conscience Of law for the minister is charged by a statute Elizab. 13. to subscribe to the articles of religion c. vpon paine of depriuatioÌ„ But the 28. article commaundes that the sacrament must not be worship Ergo to minister to the people kneeling is to be in danger of the law Law is pretended but disobedience intended Rather then selfe-will can brooke a controull church and common wealth shall be made enimies each to other as if the same persons that haue authoritie in both did commaund things contrarie were not well aduised what they do exact But a truth it is men are not aduised nor care they against what it is that they do except The 28. article speaks not by way of coÌ„maund but onely in these words The sacrament of the Lords supper was not by Christs ordinance reserued carried about lifted vp or worshipped whereunto as an article of truth the statute Elizabeth 13. requireth our subscription and if anie shall teach otherwise it passeth vpon him sentence of depriuation Proue they that anie among vs doth reserue carrie about lift vp or worship the sacrament of the Lords supper and good leaue haue they to sue all extremities A deuise onely found out to gull a simple honest well affected minde For let men talke of law as much as they list and bleare mens eyes which they dare not doe thus nor thus and al for feare of law truth wil detect a bad mind easily proue that they respect not law nor lawful procéedings more then fits their own humor 1. Elizabeth a law it is if any persons any manner of way shall depraue the booke of common prayer so and so his punishment is set downe and the penaltie quicke for euery such trespasse yet how manifest and daylie breaches are made such writings and preaching in this kind doe publish to the worlde And therefore what tell they vs of law that are themselues lawlesse and carelesse But did they well smart for this breach of good order offences would be fewer and obedience more vsuall kneeling is worshipping For Mark 5.22 and Luk 8.41 Iairus is said to fall or kneele downe at Christs feete And Math 9.18 relating the same storie saieth that Hee did worshippe Kneeling is not in that place put for diuine worshipping Christâ— diuinuÌ„ bonorem non exhibuit Iairus sed coluit vt dei prophetam GenuauteÌ„ flexio quà m vulgaris fuerit apud orâ— entales satit notum Marlor in Mare Gen 33.3.23.7 Iairus gaue not Christ anie diuine honor but reuerenced him as a prophet of God For bending the knee how common it was among the easterne men is well knowne and the manner of the countrie in the debter to his creditor Mathew 18. in Iacob his obeâ—sance to Esau in Abraham before the people of Hâ—th Gen 23.7 So that mere kneeling that is bowing of the knee is not worshiping in a diuine manner Children do it to their parents subiects to their king and no hard point is it to be perswaded that some who obiect thus haue asmuch done them by the fruite of their loines when their children aske blessing or els both children and parents fault is the greater This kneeling to the sacrament was brought into the sacrament by Antichrist the man of sinne Pope Honorius the third an 1220. teaching the people thereby to worshippe the bread and all to be-god it The question is not of
the feruler more fit themseles to be vnder a ferular The gentle admonition that was the first bate for this idle debate then rawely entred since ouer hotlie followed but vainelie and vnfruitfullie God hee knoweth and wée deplore maketh this an occasion of their lamentable separation Yee should first proue say they that the priuate communion is agreable to the worde of God And is it not reason they should first proue that we inioyne a priuate communion before they inioyne vs to proue what they now reproue Looke ouer the booke of common prayer from the first worde to the last lease it were an aduenture warrantable should the maine cause lie on it to iustifie all by this one and not to spare a solemne protestation that wee will loose the whole cause if they can make good but this one single singular accusation and take them at their bare worde priuate communion Shew they or anie for them where wee vse these termes Name the leafe page sentence line anie sillable that beareth to any such purpose Meane they it in these wordes of the Rubricke There shal bee no celebration of the Lords supper except there bee a good number to communicate c. or in these following If there be not aboue 20. persons in the parish of discretion to receiue the communion yet shall there be no communion except 4. or 3. at the least communicate Where a good number is to communicate where at least â— or 3. are to communicate no iust suspicion of ministring to one alone Peraduenture the words they mislike are not in the stile title of the coÌ„munion but in some other place What theÌ„ Turne we to yee coÌ„munioÌ„ of the uÌ„cke where the Rubricke is thus For asmuch as al mortall men be subiect to manie sudden perils diseases sickenesses and euer vncertaine at what time they shall depart out of this life therefore to the intent they may be alwaies in a readines to die whensoeuer it shal please almigty God to call theÌ„ the curats shal diligently froÌ„ time to time but specially in the plague time exhort their parishioners to the oft receiuing in the church of the holy coÌ„munion of the body and blood of our sauiour which if they do they shall haue no cause in their sodaine visitation to be vnquiet for lacke of the same But if the sicke person be not able to come to the church and yet is desirous to receiue the communion in his house then he must giue knowledge ouer night or else earely in the morning to the curate signifying also how many be appointed with him hauing a conuenient place in the sicke mans house where the curate may reuerently minister and a good number to receiue the communion with the sicke person c. A quicke eye may soon ouerhip these words in the church which considered satisfie to the full and shew it must be in publick Other words there are in an other place following at the time of the distribution of the holy sacrament the priest shall first receiue the communion himselfe after minister vnto theÌ„ that be appointed to communicate with the sicke Here stil in these places are more then one to ioyne with the minister and therefore is not the communion ministred to one alone Where then is it they haue somuch as the least them for pretence of dislike It may be these words insuing But if a man either by reason of extremitie of sickenesse or for want of warning in due time to the curate or for lack of company to receiue with hm or by any other iust impediment do not receiue the sacrament of Christ his body blood then the curate shal instruct him that if he do truely repent him of his sins stedfastly beleeue that Iesus Christ hath suffred death vpoÌ„ the crosse for him shed his blood for his redemption earnestly remeÌ„bring the benâ—fits he hath thereby giuing him hearty thanks before he doth eat drinke the body blood of our sauiour profitablely to his soules health although he do not receiue the sacrameÌ„t with his mouth In which briefe many causes are alledged for not ministring the coÌ„munion 1. extremity of sicknesse 2. want of due warning 3. lack of coÌ„panie 4. some other iust impedimeÌ„t In supply whereof least the sick party may find him selfe a grieued he is to learnâ— if he haue learned he is to remeÌ„ber that earnest and true repentance of sinnes and a stedfast faith in the merits of Christ his death with a but meditation of all the benefits that come thereby and heartie thanksgiuing to God for the same are an effectuall powerfull true communicating to his soules health though the visible elements be not for that time receiued Nitherto then somuch inquirie as as hath beens made yeeldeth no sufficient proose for their querelous allegation Some other place belike there is or els they are ill bested that without all shew in the world make shew of complaint Were it not for one onely sentence violently wrested they had no colour at all The wordes are vpon a closing point of direction for the communion of the sick In the time of the plague sweat are such other like contagious times of sicknesses or diseases when none of the parish or neiâ—hbours can be got ten to commnnicate with the sicke in their houses for feare of the infection Vpon especiall request of the diseased the minister may lonely communicate with him Where the caucat greatly sets forth the wisdome of God in raising vp the thoughts of his church by kindely prouideing for occurrences whither of health sicknesse or anie contagious disease Sufficient affliction wee may thinke it when the Lord humbleth a man vpon his bed debarreth him accesse vnto the publicke congregation For no doubt in the stirring of the seas one waue ouertaketh not another more busilie then surges of griefe accompany one another in a mans deepe meditation to thinke with himselfe what he is depriued of And the more delight and comfort any one hath tooke in the seale of his assureance the more his soule longeth after it and all little inough he thinkes herein not decetued to strengthen his faith to inlarge his hope and giue him thorough contentment for his present estate Then commeth to his minde what a glad man sometimes the Lord made him when he went with other leading or following them into the house of God and there accompanying them with the voice of singing and praysing as doth a multitude that keepes a feast O Lord of hosts how amiable are thy owellings when he sendeth long wishes after the courts of his God The flight of a sparrow that sluttering of a swallow occasion multiplyed thoughts The little ones scarce peeping forth of their shell more happie then he For they can 〈◊〉 and 〈…〉 the alters of the Lord of â—offs A steaking sigh often falleth from him and that sigh not speechlesse O that he had the wings of a doue theÌ„
vtterance And diuerse examples might be alledged for the equitie of such their humble penitent submssiue publicke leuerall confessions But we content our selues with this for this time Chap. 13. In the last Rubricke of the communion Note that euery practitioner shall communicate at the least 3. times in the yeare of which easter to be one and shall also receiue the sacraments and other rites according to the order in this booke appointed THat is Hee shall communicate to and with the Saints for communicating is twofold in scripture to them by way of releefe with them in prayer thanksgiuing other bolie duties so often as occasion is ministred And for feare hée will slip his necke out of this yoke or may by some vrgent occasions be drawn away he is to note that at the least 3. times in the yeare of which Easter to be one when also he shall receiue the sacraments and other rites The ministration of Baptis whither for himselfe or his little ones For baptisme was of old administred at Easter and Whitsontide as the booke sheweth in another Rubricke in the page following The Rubricke speaketh in the plurall number Shall also receiue the sacraments It doth but either it taketh the word sacraments properly or at large 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 12.1 For so the word sacrament may be taken Properly there are but two and in that construction it beareth this sense He shall also receiue the sacraments that is he shall also receiue one of the sacraments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 6.1 Like vnto that speach of the'uangelist Math. 12. Iesus went on the sabboths through the corne which S. Luke rendreth in the singular number on the sabboth the second after the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh 6.45 so this the sacraments namely that second after the first or like vnto that Ioh 6.45 a sentence writteÌ„ in the prophets that is one of the prophets namely Esay Synecdoche integri P. scator indofinitè loqui solet vulgus Beza For the vulgar people vse thus to speake indefinitlie After which manner Maister Zanchius writting of the Eucharist receiued by a man of vnderstanding able to distinguish twixt the signe and the thing signified which cannot be done by children Sacraments saieth hee are misteries whereunto none are admitted SacrameÌ„ta sunt mysteria ad qua non admittuntur nisi qui fide praediti relationes possint intelligere discernereque signum a resignata Zanch. de cultu dei exter pag 3â—9 coluÌ„ 1. but such as indued with faith can vnderstand and discerne the signe from the thing signified Where this word sacraments vnderstood of the Lords supper for of that hee intreateth must needes be taken for one of the sacraments Secondly this worde sacraments is taken at large for rites as the terme accompanying doth well imply He shall also receiue the sacraments and rites as appeareth in another Rubricke where it is saide by the holie sacraments of his bodie and blood that is the consecrated bread and wine As for the wrong conclusion which men doe wrest vpon those wordes followeth not at all but rather the contrarie as may appeare by these two arguments 1. The sacraments and rites which the Communion booke appointeth and no other a parishioner is to receiue But more then two sacraments the communion booke appointeth not and therefore a parishioner is not inioined to receiue more 2. the placing of the words necessarilie inforce asmuch Not that euery parishioner shal communicate and also receiue the sacraments and other rites For had the booke meant other sacraments as of pennance confirmation c. Hee would haue set them in this order Not that euerie parishioner shall receiue the sacraments and other rites and shall also communicate Because in a popish sense parishoners are first brought to eareshrift and then after haueing done pennance c. They are suffred to communicate But the contrarie order is here set downe and therefore must needs and doth intreat a contrarie interpretation In the second exhortation to the Communion which sometimes is to be saide at the discretion of the Curat there are these wordes Our sauiour Christ not onely to dye for vs but also to bee our spirituall food and sustenance as it is declared vnto vs aswell by Gods word as by the holy sacraments of his blessed bodie and blood Here the booke stileth it by the name of sacraments where it should not so bee but rather by the holy sacrament of his body and blood c. This obiection may wel serue for an argument that the book meaneth by the word sacraments Baptism itum tum intersorts quo Christus nos spiritu saÌ„cto baptizat igne tum exterioris c. lun parallel lib. 3. c 6. in Heb. Baptismos plurals numero no ininat solennes ritus statos baptizandi dies Cal. Heb. 6.2 Baptisma tum meminit plurali numero non quod iteratus vnquam sed sed quod plures Catechumini so lereÌ„t ad baptis conuâ—nire Beza Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnanobis et illis fides vnus Deus idem Christus eadeÌ„ spes eadem lauacra sacrameÌ„ta Tertull. de velan virg c. 2. Apostolica traditio est qua in toto mundo praedicatur vt baptismi sacramenta Hieron in 2. Thes 2. Sensus est Apostolicam traditionem nihil aliud esse quam doctrinam Apostolorum toti ecclesia traditam et sacras res ex ponentem quibus per baptismum initiati sunt Iunius contra Belarm de Ro. Pontis lib. 4. c. 4 2. parts which make but one yet are two parts namely the body and blood answereable to the outward elements which are like 2. eyes though but one sight One signe alone is called a sacrament how much more being more may they bee called sacraments If so why not then the rather at what time the thing signified is implyed therein being as the other was bread and wine so this in a sacramentall relation the body and blood of our Lord Iesus An argument to proue so much may be this by way of more then probable consequeÌ„t If the holy Ghost speaking of baptisme which is but one calleth it baptismes as more either because outward inward so M. Iunius interpreteth it that is the element the thing signified which numbred seuerallie are two or because of the solemne set dayes ordained in the primitiue church for baptisme as M. Caluin renders it or because many striplings nouices in the faith did meet together at one time as M. Beza thinketh then may this also though but one yet bee multiplyed for number in the same sense because as then many were baptised at one time and therefore baptismes so one coÌ„municating many times it may bee called sacraments A speech somewhat vnusuall yet not vntrue Baptisme is but one saieth S. Paul yet in the language of auncieÌ„t fathers as Tertullian and S. Ierom and others it is not strange to say the sacraments of
pilgrims So Math. 6. Forgiue vs our trespasses as we forgiue which in Luke c. 11. is forgiue for we forgiue Little as we are wretches as we are we doe forgiue be intreated therfore O Lord to forgiue vs. For we glory be to thy name that we can so doe euen we forgiue where as signifieth because one put for the other Thus likewise There are two Sacraments because generally necessarie to saluation and if they were not so generally they were not Sacraments So that an argument might well be taken hence for refusing the other rather then inferring hereupon more then two Chemnitius his rule is this To a Sacrament of the Church there is required that I may so speake the generalitie of the commaundement of the diuine promise comprising all Ministers and all the faithfull of all times in the newe Testament An vniuersalitie he saith of the commaundement for time and persons both Ministers by whom and the faithfull on whom it is conferred One Simon Goulartius whom we haue alleadged in his notes vpon Cyprian writeth thus The ceremonies in ordaining of Ministers of the Church we commend so they be rightly and with edification obserued But Sacraments we deny them to be as which that is because they obtaine not a vniuersall vse For neither are all to be ordained but all are to be baptized and being baptized when they are in yeares they must come to the Table of the Lord. Doe men approue this reasō giuen by others and will they not take reason at our handes What is this but like wantons that will haue no bread at any ones hande but such a one or such a one they fancy though it be deliuered them as kindelie cut from the same loafe that others giue But because children make orts and are sicke of the wantons they haue a rod otherwhiles and the bread taken from thē and all little inough to bring downe their stout stomack glad afterwards to leape at a crust to prize husks hogs wash as the vnthrift did when he was in a strange country We néed not apply it they are of vnderstanding whome wee make answere vnto God giue them as inward and inlie a feeling of that we know they well vnderstand This third interpretation wee adde from their mouth whose presence neare his highnesse person may giue assurance of a truth The word necessarie hath a twofold signification One more large the other more strict Large as that which is necessarie vpon supposition if it may wel bee strict without supposition as that if must needes bee what ere come of it The first wee call generallie necessarie the second strictly absolutely simply necessary There are two sacramēts as generally necessary in that significatiō takē at large meaning no more because naming no more but two thesetwo not simply and absolutly necessary as if a christian were damned without them but as generally necessarie that is when they may be had according to Christs holy institution The wordes as generall as generall might bee and that of ourpose to giue full contentment but the deuil enuieth the peace of the church and crosseth otherwhiles our best thoughts and purposes when wee most intend them for other mens satisfaction Chap. 16. The Catechisme saieth That the bodie and blood of Christ are verilie and indeed taken and receiued of the faithfull Not plaine of transubstantiation yet it fauoureth too much And the article of religiō 28. saieth they are taken and eaten onelie after a heauenly and spirituall manner by faith DId the Catechisme deliuer these words The bread and wine are verilie and indeede the bodie and blood of the Lord not onely changed in their vse and qualitie but in their naturall substance so as mens senses are deceiued that take the colour tast and quantitie of one and other to be the colour tast and quantitie of those elements For they are all vanished and the verie bodie and blood is hid in the shapes and shronded vnder those formes and bee the partie faithfull or vnfaithfull he eateth that verie naturall bodie and blood of Christ vnder and in those shewes inclosed did the catechisme say thus Surely then had it beene transubstantiation and sauoured too much But being neither so nor in part so neither too much nor at all our brethren haue not done the part of the ministers and seruants of Iesus Christ to slaunder the doctrine of our church generallie in all our bookes contrarily professed and in this place particularly expounded For is not here in this sentence set downe a difference from Anabaptist and Papist The Anabaptist making them bare and naked signes the papist teaching as before briefly one clause distinguishing both dangerous opinions the bodie and blood of Christ verilie and indeede So then not onely bare and naked signes are taken and receiued so then not are onely as if there a stop and breath but are taken and receiued to shew they are not if out of vse and out of vse if not taken and receiued Of the faithful as if no faith then verily and indeede nobodie nor blood of Christ Of the faithful to distinguish from that falshood which teacheth the bodie and blood of Christ are verily and indeede vsed or not vsed bee the party faithful or not faithful For al this that our booke speaketh so expreslie yet men that are disposed to bee thwarting will slily beare the simple in hand as if what became not Eleazar did beseeme vs to dissemble whereby many young persons that take all vpon credit 2. Machab. 6.24 might thinke that our church so long continuing the Gospell publikelie profest were now gone to another religion But what should wee looke for from them whose heart is not vpright to the presēt truth Verilie and indeede the words they stick at fauour as much of transubstantiation as these words of M. Caluin where speaking of the elements in the Eucharist he saieth They are not bare signes but ioyned to their truth and substance Non sunt signa nuda sed veritati substan tiae suae coniuncta nec sacramenta domini vllo mode a sub stantis et veritate suasep arari oportet Cal institut lib 4. c 17. 15. Libéter accipie quicquid adexprimendà veram substantialemque corporit sanguinis domini communicationem Ibid. De modo siquis me interroget fateri non pude bit sublimtus esse arcanum quam vt vel meoingenio comprehendi vel enarrari verbisqueat atque vt apertius dicam expertor magisquam intelligam 32. Fios verècorpus sanguinem domini percipere P. martyr epest D. Bullingipag 1139. alibi Non igitur tantum panis vinum nectātum deitas chri sti c. Thes Aman. Pola Basil Ipsum corpuset ipse sanguis Christi reuera adsūt in sacra caena neither must the sacraments by anie meanes be seprated from their truth and substance Anon after is added by him I willingly admit whatsoeuer may make for expressing the very
substantiall communicating of the body and blood of the Lord. Againe of the manner thus he writeth If any one aske mee I will not be ashamed to confesse that it is a higher secret then can be comprehended by my wit or declared in word and to speak it more plainly I findit more in experieÌ„ce in a comfortable féeling theÌ„ I can wel vnderstand M. Peter Martyr in diuerse epistles shewing his iudgement confesseth that the godly coÌ„municating in the holy supper doe verily receiue the body and blood of the Lord. In the disputation kept at Basill vnder Amandus Polanus Doctor of the chaire one Iohan HosmaÌ„ being respondeÌ„t the bodie of Christ is absent from vs in place but most present with vs by our vnion with him through the holie spirit dweling in him and he in vs. Therefore not onely bread and wine nor onely the Godhead of Christ nor onely the vertue and efficacie of Christ is present in that supper but also the very body and the very blood of Christ arpresent indeed in the holie supper Present they are not inclosed inuisiblie in with or vnder the breade and wine be in the first supper they were not so Adsunt non inclusa inuisibâ—liter in cum vel sub pane et vino quia in prima coena non suerunt Ibid. Ephes 3 17 Non delapsaâ—o coelo in terrena elementa Act. 3.21 Eam prasentiam non efficit fides sed spiritus Ibid. but present they are offred and exhibited Not the bread and wine for the promise is made to the beleuer not to the bread and wine Present they are by the holy Ghost and by faith Present they are not slipping out of heauen vpon the earthlie elements because the heauens must containe him till the restoring of all thinges Present with the minde carried vp into heauen by the holy Ghost Now in these places before where it is written that the very bodie and blood of Christ are indeede receiued and the verie substantiall communicating of Christ his bodie and blood one should haue twitted these learned diuines O this sauoureth too much of transubstantiation and crosseth the 28. article As if eaten onelie after a heauenlie and spirituall manner by faith it were not eaten verilie and indeede Verilie and indeede such opponents shew want of loue and truth and what maruell if they euer learne and neuer bee learned Carnall men take nothing for verilie and indeede that is heauenly and spirituall For did they then must they thinke this to be a truth which more then seemeth that verilie and indeede they doe not Chap. 17. Of matrimonie O God which hast consecrated the state of matrimonie to such an excellent misterie that in it is signified and represented the spirituall marriage and vnitie of Christ his church This is directlie contrarie to the word of God Ephes 5. which teacheth the vniting of Christ to the church his loue to it and the churches obedience to him teaching how the man should loue his wife and the wife obey hir husband this is repeated 4. times and still the similitude drawne from Christ and his church FIrst the place in the Communion book quoteth not any text either in the Ephe. or els where Secondlie since truth in anie kind is not directlie contrarie to truth neither can this bee nor is it to the worde of God And that it is not appeareth here in because as face answereth face in a glasse soâ—â—ofe similitude exâ—resseth â—â—â—ther and therefore as it is true that Christs mariage representeth the mariage of man and wife so the mariage of man wife doth represent Christs mariage 3. Ephes 5.23.31 â—8 The place in the Ephesians speaketh of Christ and his Church so doth it of Adam and Eue vers 31. so doth it generally of all vers 28. and therefore an inâ—urie to streighthen it more then that quotation doth 4. No heresie is it nor any whit contrary to Gods word to say that in maried couples is represeÌ„ted vnto vs che mariage of Christ to his spouse For it is the properlie of things that are alike to set out one another And if it be true that in the ioyning of Christ to his Church the vnitie of man and wife is expressed then also on the other side in the fellowship of wedlocke twixt man and wife is the memorie of Christ his loue to his Church renued In this case for confirmation of that sentence August de bono coniug c. 18. alibi Annon audis Paulum dicentem quod â—uptiae sunt sacrameta imago dilectionâ—s Christs quam erga ecclesiam declarauit Chri so homil 56. in Geneâ— 29. MatrimoniuÌ„ est similitudo quam Christs atque ecclesiae coniunctio signi ficat Whit. con Duraeum de pa radox p. 656. Matrimonium typus imago fuit verè diuini spiritualss coniugii quod futurum erat inter Christum ecclesiam Bucan institut theol loc 12 O Deus quiper hoc vinculum matrimonis excellens et arcanum vinculum â—uae inessabilis et paternâ—a charitatis significare volussti quando officio coniugals vouitate fide nostras animas tibi vero sponso copulare placuit de ritibus et inflitutis Tigurme ecclesia Matrimdnium dulcissima est imago inter Christum et ecclesiam Lauat narratio de Nabale aske the iudgement of Diuines elder and later not ingaged in the question Elder Saint Austin and Saint Chrisostome Austin in many places of his works Chrisostome more briefly Hearest thou not Paul saying that marriage is a mysterie and the image of the loue of Christ which he hath declared to his Church Of our later writers Doctor Whitakers against Dur Matrimonie is a similitude wherein is signified the ceniunction of Christ and his Church Bucan in his institution Mariage saith he is a tipe and figure of the truly diuine and spirituall mariage which was afterward to be betwixt Christ and his Church To this purpose the same writer quoteth Paul Ephes 5.23 The Church of Tigurin vseth the like in the celebration of Matrimonie as we do where these words are set downe O God which by the bond of Matrimonie an excellent and secret bond of thy vnspeakable and fatherly loue wouldst signifie when by a mariage duetie it pleased thee in truth faith to couple our soules vnto thee the true spouse Lauater in his storie of Nabals life death saith that Mariage is a mysterie of the couenant twixt Christ his Church Chenâ—nitius handling the title of Mariage speaketh as our Communion Booke dath Coniugium dâ— cissima est imago Christi ecclesia sicut ex plicatimem il lam tradit Pau lus ephes 5. CheÌ„ nit in exam coÌ„cil Triden Mariage saith he is a most sweete image of Christ and the Church as Paul maketh the exposition For whereas Eue is framed of the side of Adam fallen a sléepe that she is bone of his bones this the auncient make a godly interpretation of
a Moses tam diligenter velu ti ob oculos viseÌ„da proponit Muscul Ibid. FulcherrimuÌ„ est et vehementer optandum hoc genus mortes c. Sic ex hac vita deceduÌ„t quibus a deo datur vt quasimorteÌ„ in suapotestate ha beant vt eam vbi voluerint admittant Ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob. 34.20 and gaue vp the Ghost and was gathered vnto his Fathers vpon which words Mufculus well noteth that it is not for naught Moses doth aâ— it were propose those things before our eye parcell after parcell So easie so quiet so comely and honest kind of death is most beautifull and to be wished for yea earnestly to be wished for It so as he well obserueth then is that to be wished for yea and that earnessly which is contrary to a suddaine death For in the Patriarks kinde of death men saith he to whom God grannieth so to depart dot of this life haue death as it were in their own powet to adâ—â—t it when they will which course assuredly we must confesse is not so in suddaine death For Elihis speaking of the iudgements that be fast the wicked reckoneth suddaine death for one They die suddainely as did Absolon Cora Dathan and Abiram and the â—â—â—st hornâ— of Egypt and Ananias and Saphira with infinite others Yet the Apostle saith in the first of Corinth 15.21 we shall not all sleepe but we shall all be changed in a moment in the twickling of an eye at the last trump True in deede it is that some shall be reserued till that time suddainly changed yet that no exception because suddaine death shal be to some persons that therefore none shal pray against it For it needs must be that heresies shall come yet that no hinderance why we should not doe all diligence by prayer studie reading the word of God or any other good holy meanes to stop them And if the Lord shall dispase of any of vs other wise then in the point we intreate of calling vs on the suddaine as he hath done many good men yet to pray against it is no disobeying the Lords will which is his owne secret and vnknowne to vs. For if a man may wish contrarie to that which he knoweth will fall out so man he be otherwhiles extraordinarily affected and yet in a holy manner as did Saint Paul desiring himselfe to be cut off Rom. 9. so his kinsmen in the flesh all Israel might be saued yea if a man in the earnestnesse of his loue may wish contrary to that which he seeth already come to passe as appeareth in S. Paul when he would he were with the Galathiaâ—s whereas he then was absent and in that very instant could not at once be present we see not Galath 4.20 but a man praying against suddaine death may be farre from iust reproofe specially when a man knoweth not ought to the contrary touching himselfe and if he did know or notwithstanding this particular clause should die suddainely yet his prayer made in what manner the Church giueth direction is not so much distributiuely in his owne person as collectiuely in the name of the whole congregation For the soote of the auswere is not deliuer me good Lord but deliuer vs. The effect of which petition howsoeuer some one person may misse of in the particular of suddaine death yet the greater part doth not And although he that dieth suddainely may haue his prayer trustrated in that one point yet some other way it taketh place namely that he be neuer vnprepared for death So as in a word to cut off all controuersies meete withall exceptions this may giue full contentment to a peaceable honest hart that when we pray against suddaine death we pray against vnprepared death And howsoeuer it may preuent a kindly opportunitie for ministring of comfortable instructions to our selues and others which we might yeelde vpon respite giuen by sicknesse yet the substance of that clause is that suddaine death may in no case preuent vs of the glorious inheritance prepared of God for the Saints Chap. 20. Also the often repetition of good Lord deliuer vs and that saying we beseech thee to heare vs is against the Commandement of our Sauiour Math. 6.7 FOrasmuch as the Letanie is the aâ—â—â— whereupon these obiections are thus hammered one after another it shall not be amisse to make knowne out defence in this behalfe The Letanie a greeke word the same which Rogations is in latine solemne set supplications in english to our vnderstanding is well sampled to yâ— body of praiers supplicatioÌ„s intercessions thanksgiuing mentioned by the Apostle â— Tim. 2.1 Phi. 4.6 interpreted by the Fathers Hilaric Amb. Austin Cassian 2. Tim. 2 1. Philip. 4 6. Hilar. in explicat Psal 140. Ambros de sacrament lib. 6. c. 5. Aug epist. 59. ad Paulium c. Bern. Theophilact For all those foure sweete companions namely praiers supplicatioÌ„s c. interchangeably sort together Prayer in the entrance appealing to the glorious persons in the blessed Trinitie Supplications for feare of enils to come wherein the soule humbly deprecateth and prayeth against them and no other cry for the time is heard but this Good Lord deliuer vs Intercession as that by thy holy incarnation by thy holy Natiuitie and circumcision c. All which deliuering the articles of our faith in the forme of a prayer is like to the heigh of deuotion when our communicants trebâ—le their try O Lord God lamb of God Sonne of the Father thou that takest away the sins of the world c. Lastly Thanksgiuing is in that Letanie also mentioned but because of our humiliation the requests we make are much intermingled yet intermingled as they are they may easily be discerned Some that trauaile no such way as directeth from the hart to the throne of grace thinke it hereby and oft inough said though but once said Good Lord deliuer vs. But others of more experience and beléeue their experience hold it not sufficient to send one but another and after him a third and the more the more companie and all with one note Good Lord deliuer vs. And the note is an eight so often the same message is done for feare it should not be throughly well done And if all be eight as some haue thought when a man hath faid all he can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he can say but all and eight times he remembreth to fall with his petition but raising his hopes good Lord deliuer vs long and euer and onely may this contrarie fancie be theirs to mislike such zealous repetitions who can soone satissie themselues with a luke warme perfunctorie bleak cold duetie in so chill manner persormed as if a North-winde blew out of their months Haec dixi vt noÌ„ putetis repetiti onem in verbis sanctae lingua lo quacitatis esse appetitum sapeâ—bi repetitio habet vim Paratum cor meum alio loco dicit sustine
dominuÌ„ viriliter age c. Psal 74. Innumerabilia talia sunt c. Quod obseruetis in omnibus similibus Ibid. Hoc puto non iustuen est illud male rectius istud Persius Isa 24.16 This I haue said that you should not thinke all repetitions in words were an appetite to babble much For repetitions haue their force my hart is prepared O God my hart is prepared Againe waite on the Lord quite thee like a man let thy hart be comforted waite on the Lord Innumerable such like through all the Scripture but in these saith Austin It is sufficient to commend this kinde of speech which you may obserue in many the like Let others in a contrary course pare as much as they will vnder a pretence of that common folly This is not as it should be that is amisse and I would haue it thus They can skill to pull downe so can euery foole could they as well restore or preserue and busld vy with the fewest and wisest onely can doe well Be repetitions and oft repetitions so harsh in their quaint eares whose eyes are acquainted with that which they read Isa 24. my leannesse my leannesse wo is me the transgressors haue transgressed yea the transgressors haue transgressed a sore transgression Be these repetâ—â—ions so offensiue with them whose hands haue handled the historie of the King when he cryed O Absolon O my Sonne Absolon O Absolon my Sonne my Sonne The reason of which doubled and multiplied exclamations in the same words or in others to the same effect argue our thoughts are not idle but proue rather that our affections double multiply in vs yea so long as they hold out they shew what a delight we take to be heard in that which he prayed for As if toong and hart had made a vow not to giue ouer but once and once and once and againe and more and more and more they did striue with God in the earnestnes of our soule that he would be pleased to deliuer vs troin that which we stand in feare of yea the reason of these doubled and multiplied exclamations proceedeth from such a minde as for the time was in Peter It is good dwelling here Let vs build 3. tabernacles and if they be not inough let vs make other 3. more yea and if two more may outhid them two more put wee to So well wee like to say it because wee know the Lord as well likes to heare it good Lord deliuer vs. The matter is sometimes important and serious as Pharao his dreame which that it might not slippe away in a dreame was doubled vpon him And is not the blessing of deliuerance a matter of worth and therefore well worth our petitious and repetitions But ill best owed are their praiers that labour to mislike them whither they be in the same words as these instances made doe witnesse or in other wordes to the same effect Gen. 41.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aul. Gell lib. 13 c. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duplex cadem compellatio admonitionem facit intentiorem Phauorinus Pro. 31. Philip. 3. Pro. 4.14 Ier. 22.39 for so are they sometimes As that of one when he said I come and am comming The grace of which speach is more plaine in the originall as they know that vnderstand the margent Not much vnlike a dissuasine to a couple that they should not war nor fight Where one well noteth that the verse did not so much require it as their owne violence Who because they continued fighting the speach the rather continueth dissuading But whither repetitions this or that one or other some would reprehend such they are which as men vse to themselues like that of esay cap. 24 before mentioned so are there which men vse to others as those wordes of Lemuels mother what my sonne what the sonne of my wombe and what a sonne of my desires or that of Saint Paul when sweetning the eare of the Philippians hee writ the same thing which it grieued him not and was a safe thing for them that he should so doe For much seede otherwhiles miscarrieth and hee that heareth not at the first knocke or heareing is loth to rise yet through importunitie openeth at the last And as there are repetitions by men to men so are there from God to men and from men to God From God to men though in deskant yet the verie plaine song of that whereto it keepeth deskant enter not into the way of the wicked walke not in it goe not by it turne from it and passe by Some times in the same words as that in Ieremie Earth earth earth he are the word of the Lord. Of man to God in varietie but to thâ— same purpose as al those preambles of Abraham praying for e Sodom Gen. 18.27 which are little other in substance then this good Lord deliuer the. Behold saieth he I haue spoken to the Lord and am but dust and aslies what is this but this good Lord deliuer them 29. And let not my Lord bee angrie and I wil speake againe as if againe it were the same in another suste good Lord deliuer the. And once more I haue begun to speake as it that once more the inmost powers of his soule were shaken he desired to remoue the iudgemeÌ„t with was in substaÌ„ce like our cry good Lord deliuer vs. 30. And once more let not my Lord be offended as if stil it were the voyce of the church but that he was one we are mainie And whither one or many al is one we beséech thee to heare vs good Lord good Lord deliuer vs. RepetitioÌ„s of this kind whither of God to man or of maÌ„ to God neither are in vaine Not in him for they checke the dulnes of our vnderstanding the slackenes of our memory withal are a iust reproof to our drowzy attentioÌ„ Nor in vs to him in vaine O quam dare valt quâ— se inquietari taliter taliter patitur suscitari O quaÌ„ necessitatis quod suae potestatis est Petrus Chrysolo serm 36. O quam non ad â—anuam â—â—an tum dominus sed ipse ianua for God taketh a delight to be importuned it is his pleasure to try if we wil giue ouer at the first secoÌ„d or third repulse O how glad and faine is hee to graunt that is so willing to be disquieted and suffreth himselfe to be raised our of his bed O how it seemeth be maketh it a matter of necessitie which is in his owne power O how desireous was he to méete thée as thou knowest that hath placed his bed close to the dore O how vn willing was hee to denie who made as if it were wrung from him against his will O how the Lord was not at the dore onely but himselfe the dore I am saieth he the dore who when all the rest were in bed a sléep both onely and principallie heard the necessitie of
him that did knocke In briefe to giue a full answer to what either is or may bee saide against repetitions vsed in the letany if new prayers and requests may haue Amen stil renued vpon them els how doe wee giue our assent then surely this cannot bee misliked Psal 72.19 which in effect is asmuch as a continuall Amen and soundeth like that in thee Psalme So bee it so bee it which was the voice of Benaia and the Lord God of our king ratifie it Onelie this good Lord deliuer vs and wee beseech thee to heare vs good Lord is deliuered by way of varietie in other wordes because our eare is like a queasie stomacke that must haue diuerse meates presented vnto it or the same diuersly handled because one is manie times ouer fulsome and cloyeth Deut. 27. from the 15. to the 26. verse fresh imprecations Deu. 27.15.26 and still fresh acclamations but in one and the same tenour Amen euen 12. times here but eight times good Lorde deliuer vs And Psalme 136.26 times for his mercie indureth for euer here but 20. times we beseech thee to heare vs c. no offence to scripture in those and is it in these It is against the commaundement of our sauiour Math. 6.7 when yee pray vse no vaine repetitions as the heathen for they thinke to be heard for their much babling Doe such doubt makers rightly vnderstand the place in Saint Mathew 6.7 where auncient and late writers all concur in this with the wordes of the scripture that our sauiour condemneth the manner of the heathen who as without faith because they were heathen men so two other errors they were subiect vnto the first was they thought that if they prated much and tolde God a faire taile that they should bee heard for that much talke the second was they had a conceit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they instructed God as if he knew not what they needed Yes saieth our sauiour your father knoweth whereof ye haue needs before ye aske of him Math. 7.8 Now in repeating these wordes good Lord deliuer and wee beseech thee to heare vs good Lord let it appeare that our Church prayeth without faith or that shee thinketh to bee heard for much babling or that shee holdeth that God is ignorant till shee informe him and then wee will confesse our error in vsing this clause before mentioned But herein wee may see how men to aduance their owne credit care not what account they make of their brethren Syrtace as if they iudged no better of vs then of heathen men infidels and the like For that which they should attribute to the feruencie of spirit vttered in the publicke assemblies with an audible voice in giuing asseÌ„t to what is praied for they cal by no better name the idle babling or battologie Whereas that fault of battology is an idle trifling with God holding off and on playing fast loose as if we would or could deceiue God Sub illis montbus in quit eraÌ„t er aÌ„t submontibus illis me mihs perfâ—de pro dis me mihi pro dis ait Ouid. Metam lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod significat idem quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exiuit et significat eos qui delectantur mul toisermones proferre et quo rum ore multa prodeunt verba gallice babillards Tremel in Math. 6.7 Absit ab cratione multa loquutio sed non desit multa pre catio si feruens perseuerat tuteÌ„tio Aug. epist 121. ad probà Multum precari est ad eum quem precamur diuturna pia cordis excitatione pulsare Ibid. multiloquium adhibers non cum diâ— precamur sed cum ci trafidem et spiritum verba multiplicamus persuasinâ—s propter numeruÌ„ verborum audiri posse P. martyr in 1. Saâ—t v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 6.12 Math. 26. â—4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luck 18 32. For so did one Battus whence this name is Who being demaunded for one which way he went nothing could be got of him more then this he was vnder those nils so he was that he was whom Mercurie taking tardie reproueth in the like accent Thou perfidious false fellow doest thou betray to my selfe to myselfe doest thou betray mee In which speech of both sides there is iugling and inuerting of wordes as if the parties were in dalliance to and â—â—o playing wilie beguile one with another A thing not vntrue of the heathen men and of their parly with their Idols and of their Idols with them but vntruelie and vnaptlie conceiued of the faithfull and their praiers to God or bis gratious answer to their vnfained supplications The siriack translating this word calleth them such as delight to be gabling and babling No such heathnish delight is in Gods children whose holy affection inliueth their words which els like an abortiue would soone die in their birth For their practise answereth agreablie to that counsell which Saint Austin giueth Let prating saieth hee bee absent from mens orizons but let not much prayer be wanting so there be a feruent earnestnes with perseuerance of mind For to patter much is wheÌ„ we vse superfluous words but to pray much is when wee are set on with a long and godlie stirring vppe of the heart And much speaking or babling is not when wee pray long but when wee multiply wordes without faith and spirit persuaded as Peter Martyr writeth that for the verie number of wordes we may be heard Otherwise Christ prayed long euen a whole night he continued in prayer And where exception is taken of repetitions of one thing oft it is wellknown Math. 26. that he repeated one prayer in the same words three times Which a blinde man did also Luke 18. crying Lord Iesu thou sonne of Dauid haue mercie on mee which seemed a fault in the eares of the people but his necessitie and earliestnes would not to be answered For he cried the more O thou sonne of Dauid haue mercy on mee Wordes repeated so far from reproofe that they make accesse to our sauiour haue successe in their petition So that a short conclusion may serue for all Neither reciting the same wordes vpon vrgent occasion with earnest deuotion nor long prayers doe deserue this rough hewed censure but pattring with the lips and the heart a far off thinking belike to be heard for their talkatiue prating Admit wee not this interpretation which yet is the meaning of the scripture and Saint Augustin Battologia est nugacitatet loquacitas ea qua non vtilia poscimussed temporalia vt â—oa nores diuitias c. Theophilact in Math. 6.7 after it stand wee to the iudgement of Chrisostom and Theophilact no aduantage haue any for confirming theÌ„selues in their wrong opinion For these Gréek writers as may appeare by him selfe by Chrisost in that ordinarily hee is an abridgement of Chrisost call it babling or
vsed to giue light to them that sat in darkenesse May Ismaell lift vppe his hand against all and none returne him like for like May all his wordes goe for truth and this among the rest vncontrolde None can offer that which is not in their owne power Then may none offer to plucke vppe roote destroie builde plant saue a soule from death Nemo dat quod non habet hinde vppe the broken Baptise beget in the Gospell and the like for none of all these are in a mans owne power The foundation of which argument is both in Philosophie and Diuinitie very weake Nihildat quod noÌ„ habet eléch I. In Philosophie both Morall and naturall Morall for a seruant who many times hath not a halfepenny of his owne doth many times deliuer from his Master many crownes at a time to some other man at his Masters appointment In naturall Phylosophie our disputants know this proposition is much wronged For what forme of a chaire hath an Axe Chrisill or Saw yet these are instruments to some such purpose and in arguing of the Sunnes influence of the elements and the compounds thence this proposition is made ouermuch pliable so in the question of the Sacraments for their dependance from the Minister what violence hath beene offered by the like euery young Student of reasonable paines is sufficiently instructed or may be if he make recourse to Austin in his Bookes of baptisme against the Donatists Nor their onely ground it was but the Nouatians also building vpon this principle denied the Ministers power to forgiue Because as they said they gaue the Lord reuerence in whom they held it was a case of reseruation Aiuntse domia no referre reuerentiam cuisoli remittendoruÌ„ criminum potestatem deferuÌ„t Ambros lib. 1. de poeniten c. 6. and none else could giue that which was not in his power For God had power onely to forgiue shine Many like inferences haue béene writhed in vpon supposall of this premise None can giue that which is not in his owne power Which simply proposed may be acknowledged for truth but all the error is in application Iniuriously therefore doe they by whom the vse of these words Receiue the holy Ghost is hailed into obloquie to the reproch of our Church and as we iudge to no small preiudice vnto others For in the manner of imposition of hands ordinarily obserued in the Churches of Fraunce it is decreed that these very words of Saint Iohn La maniere de imposition Receiue the holy Ghost should be at that time in the election of their Ministers repeated and stood vpon as also those other following whosoeuer sinnes ye remit c. Then after followeth a prayer which vsually compriseth the contents of their Sermon beséeching God for successe in that worke in hand of ordaining Ministers Thus farre the words in vse with them not only recitatiuè rehearsing that historie nor precatiuè with prayers accordingly but ordinatiuè in ordination wh they vse their authoritie and power to ordaine or designe Ministers as our Sauiour did his Apostles Our Sauiour might giue what the Bishop cannot True if Christ had not sent them as the Father sent him True if in ordination men did take vpon them to giue Ioh. 20 2â—â— as immediately from themselues in their owne persons as Christ did in his True if they prayed not that God would giue what they thinke necessarie to speake of True if the Bishop did meane the person of the holy Ghost True if that God did neuer take of the spirit of his seruant and giue of it vnto another as in Moses when the Lord tooke of the spirit which was vpon him and gaue vnto the 70. Num. 11.17 yea sometimes doubling it vpon one from another Num. 11.17 as 2. King 2.9 that of Elia vpon Elizeus 2 King 2.9 Surely surely were a caueller but modestly affected in handling this point he would no more repine at these words Receiue the holy Ghost then at those which euery Minister vseth the Lord be with you Chrisost homil 33. in cap 9 Math. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or at that which the people returne as in S. Chrysostome his time the manner was and yet is and with thy spirit Besides at such times what imply these words but authoritie in him that consecrateth And they that are consecrated are giuen to vnderstand they haue power being thus ordained to intermeddle in spirituall Ghostly and holy occasions so as they are in the words remembred warranted by their publike function that they are rightly and lawfully called and are no intruders hereby giuing vs and others to vnderstand what reuerence is to be yeelded them for their sacred function which they now discharge So as retaine they sinnes or remit sinnes excommunicate or pronounce absolution Preach pray admonish exhort counsell reproue baptize or administer the holy Supper of the Lord in all these they are to be estéemed as the disposers of the mysteries of God and their words sentence iudgements censures acts or déedes are not hence foorth theirs as of a priuate man or of man at all but the words counsels and déedes of the holy Ghost and men disobeying or resisting disobey not nor resist them 1. Sam 8.7 for who are they in the view of a carnall eye but they disobey and resist the holy Ghost Nâ—m 16.11 in whose name their commission hath so great power as that it is not from earth earthly but from heauen heauenly For when it is thus saith the Lord it must be thought that the Prophets also did then speake So little reason had any to trouble himselfe or the Church with these occurrences which are no sooner mooued but assoone answere for themselues Another Paper maketh exception thus We cannot subscribe to the Booke of ordination as is required because the Bishop is appointed in ordaining of Priests and Bishops to vse the very words receaue the holy Ghost which Christ our Sauiour vsed at the sending foorth of his Apostles which he did because he being God was able and did extraordinarily giue that which he willed them to receiue Though sufficient haue beene already answered concerning this point yet because some renue their complaint we also returne them if possiblie a more ample and full answere In the ordination of Priests according to the forme established by law in our Church after sundrie exhortations instructions admonitions prayers protestations and promises to for and by the partie to be made Priest the Bishop with the rest of the Priests that are present laying his handes vpon his head vseth these words Receiue the holy Ghost whose sinnes thou doest forgiue they shall be forgiuen and whose sinnes thou doest retaine they shall be retained and be thou a faithfull dispenser of the word of God and his holy Sacraments In the name of the Father and of the Sonne and of the holy Ghost Amen At the ordination of Bishops and Priests in the Apostels
dixit accepistis sed accipite spirituÌ„ sanctuÌ„ c Chrisost in Ioh. c 20. homil 85 Potestatein quandam pratiam spirita lem cos accepisse Ibid Sed vt peccata dimitterent dof ferentes enim sunt gratia spiritos quare addidit Quorum remiseritis peccata c. ostendens quod genus virtutis largiatâ—r Ibid. Theophilact Ibid. that the Lord breathed vpon his Disciples and said receiue the holy Ghost he implyeth the Ecclestasticall power that is giuen and collated and that for these reasons Christ in bestowing this power did vse these words 1. To teach vs that all things which are to be ministerially done in the name of Christ are really performed by the holy Ghost because in the Lords ordinance all things are wrought by the holy spirit 2. That hereby he might leaue an example to his Apostles and Ministers Therefore the rule and forme of this discipline being deliuered to them it is also said vnto them Receaue the holy Ghost S. Chrisostome noteth that our Sauiour said not Ye haue receiued the holy Ghost but receaue the holy ghost because they receiued a certain power and spirituall grace not to raise the dead and shew miracles or vertues but to loose sinnes For they are differing graces of the spirit wherefore he added whose sins ye remit they are remitted whose sins ye retaine they are retained shewing what kinde of power it is be giueth The like sense and construction is made by Cyrill or the Author vnder his name who interpreteth this Receiue the holy Ghost for Take yee the power to forgiue sinnes and to retaine whosoeuer sinnes ye remit c. To the like effect hath Theophilact and that almost in the very same words with Chrisostome Wherefore these words Receiue the holy Ghost is in effect as much as Receiue the gift of God bestowed vpon thée by imposition of hands whether to remit sinnes or retaine sinnes And thus much be spoken for clearing of doubts that arise by occasion of this sentence Chap. 23. Homilies against the word In the first tome of homilies Of swearing By like holy promise the Sacrament of Matrimony knitteth man and wife in perpetuall loue THe Booke from whence this grieuance springeth is taken out is the Booke of homilies set out in the daies of King Edward the sixt of which times and Booke Doctor Ridley Bishop of London who afterwards suffered for the Gospell giueth this iudgement The Church of England then had holy and wholesome Homilies in commendation of the principal vertues Maister Fore pag. 1940. which are commanded in Scripture and likewise other homilies against the most pernicious and capitall vices that vse alas to raigne in the Church of England How the times are altered Then that good Martir saw nothing in them dangerous to holy and wholesome instructions now euery smattrer in Diuinitie can finde intolerable vntruths But to be briefe The Author of the Homilies taketh the word Sacrament for mysterie Sacramentum militia Cicero Lib. 1. de officiis Credimus ne bâ—â— manum sacramentuÌ„ diuino superinducilicere in aliuÌ„ dominum post ChristuÌ„ respoÌ„de â—e Tertul de corona militis as Saint Austin and Ambrose doe with other of the Fathers Secondly in this place somewhat more particularly for the faith plighted twixt couples which was the auncient signification of the word in forraine writers Tully c. who call the oth giuen by the Captaine to the souldiers the oth and Sacrament of warfare In which sense Tertullian vseth the word we thinke saith he a question may be made whether warfare be fit for Christians and whether we beléeue a humane Sacrament may be added ouer and aboue the Diuine Sacrament The Churches of Heluetia in their former confession so take it speaking of what is due to the Magistrate Huie not etiaÌ„st libers simus c vera cum fide subiiciendos esse fidelitatem â—o sacrameÌ„tuÌ„ prastate scimus Heluet confes 1 artic 26. Idest â—usiuraâ— dum quosuis magistr at thus obstringuntur obseruat 2. Ibid. To him we know we are to perfouâ—â—e fidelitie and the Sacrament vpon which place we reade this obseruation Fide litie and the Sacrament that is the oth whereby subiects are tied to their Magistrates Now the meaning of the homilie to be some such thing appeareth both by the title of swearing as also by the words following in this place of holy promises vowes and couenants made and thereupon presently is inferred this scruple here By like holy promise the Sacrament of Matrimonie knitteth man and wife in perpetuall loue that they disire not to be separated for any displeasure or aduersitie that shall happen An euident place to shew what they intended who pend that Homily taking the word Sacrament either particularly for a solemne promise vowed or generally for a holy state ordained of God as Doctor Whitakers noteth Saint Austin tooke the word who honested Mariage by the name of a Sacrament Sacramenti no mine matrimonium Aug. cohâ— nestauit quando cius dignitae tem contra que rundam criminationes defendit quod in illo liâ—ro â—octissimè acsanctissimè fecit What. coÌ„tra DurauÌ„ p. 6â—6 St hoc inquam à pontificits ageretur facilè posset de apellati one conuentre Chemnit de Matrim p. 256. Quia coniugtum est sanctum vita genus divinitus institutum commend atum libenter et tri busmus nomen sacramenti Confes Wittenberg when against certaine mens false criminations he defended the dignitie thereof as he did in that Booke most learnedly and holily That which was done learnedly holily in Austin his booke we liue to the times to heare it censured condemned as done corruptly in the booke of homilies Chemnitius could be content Mariage were called a Sacrament so it might be an aduertisement of she whole doctrine thereof against the doctrine of the diuels and of the heathen if this were intended we might easilie yéeld to the name The confession of VVittenberg saith Because Mariage is a holy kinde of life ordained of God and commanded by him we willingly giue it the name of a Sacrament Take we first or last of these interpretations we shall easily frée these words in the Homily of that waight with which some delight to burden it withall It is directly contrarie to the 25. article of Religion which saith there are but two The other fiue falsly so called The article hath no such words fiue falsely so called but thus commonly so called after which manner so they are because the word Sacrament is more generally vsed but to speake strictlie 〈◊〉 what manner Baptisme the Lord his supper are called Sacraments the booke doth not so take marriage For in the 2. tome of homilies speaking of matrimony there is not somuch as a sillable that soundeth to this purpose where was both time and place to giue it the name of a sacrament if there had been any such meaning But their opposing the book
It is without sense Or euer your pots be made hote with thornes so let ind ignation vex him euen as a thing that is now Psalme 58.8 The difficulty in this place commeth hence Quia vox hebraa ollas et spinas significat subobscurus est hic locus c. Marlor Vulg. Marlo Tremel Stephan et alii because one and the same word signifieth a pot and a thorne Before the thorues shoot vppe or as a thing that is raw suddainelie tooke out of the pot ere the thornes crackle vnder both which interpretations giuen by learned men giue aime to one and the same marke shewing the speedinesse of Gods iudgement by two similitudes in one verse herein our vulgar english translation is to be thought no more senselesse then that which Marlorat and Auias Montanus follow vnlesse men whose exceptions these are intend to disgrace the originall who is in this an example to our communion booke and either both are free or both accessary to this senselesse imputation 7. It is without sense When the company of speere-men and multitudes of the mighty are scattered abroad among the beasts of the people so that they humblie bring peeces of siluer and when hee hath scattered the people that delight in war Psal 68.30 words no more voide of sense then are other translations This here deliuered by way of prophesie the other haue it by way of praier This onely in a third person that other in a second and a third As for the sense it is plaine to anie mans reading that the verse speaketh of subdueing the enemie not the multitudes onely and basersort doing homage in bringing peeces of siluer but their Captaines to and all those whose delight is in warxe Ratio secunda That forasmuch as wee are able to discerne that there is contradiction 1. To the booke of Articles which denieth that confirmation hath any visible signe Where as the last prayer in confirmation maketh imposition of handes to certifie the children of Gods fauour and gratious goodnes towards them Nor hath confirmation any visible signe as the word visible signe is taken for a visible element which euery sacrament hath namely in baptisme there is water in the Lords supper bread and wine but Confirmation hath no such thing For imposition of hands is a cirrumstance of action not a matter of substance as in a Sacrament euery visible signe is To this sense speakes the 25. article Confirmation hath not like nature of a Sacrament with Baptisme and the Lords Supper for that it hath not any visible signe or ceremonie that is any visible Element for signe or ceremonie ordained of God In which words it meaneth by signe a Sacramentall signe consisting of an outward earthly Element and substance so confirmation hath no visible signe As for that other of imposition of hands it is a signe of Episcopall action namely to certifie children confirmed vpon the prayer of the Bishop how God hath beene fauorable and good vnto them in that they are borne of beléeuing parents baptized into Christ brought vnto the knowledge of his grace will as is found by examining them in the principles of their holy faith c. Wherefore the Bishop praieth ouer them for increase of grace and vseth withall imposition of hands to certifie them by this signe of Gods fauour and goodnes towards them By which ceremonie saith Master Iunius the holy Apostles and Orthodox Fathers of sound iudgement would haue signified that a Christian man indued with repentance Qua cerimoÌ„ia sancti Apostoli orthodoxi patres significatuÌ„ voluerunt ChristianuÌ„ homincÌ„ resipiscentia et fide praditum atque ecclesia insitum vbilegi time probatus esset mancipari domino consecrari ad voca tionem suam sancte relligiose obeundam c. Iun. Paral lib. 3. c. 6. Libers Christiancrum statim post partum vt membra ecclesie baptizabaÌ„tur post quam noâ—nihil adeleuissent institueban tur impositione mannum confirmabantur ac dimittebantur ex coetu Catechumenorum ita vt liceret illis deinde adcaenaâ— accedere Vrsin Proleg Catechis pag 3. and faith and ingrafted into the Church after he hath been lawfully approoued of is giuen in seruice to the Lord and consecrated to goe thorough his calling whether generally as a Christian or particular this and that in a holy and religious manner Answerably vnto this vse of the Fathers and receiued by our Church Master Vrsinus speaking of persons to be Baptized hath these words The children of Christian parents presently after they were borne as meÌ„bers of the Church were baptized after that they were pretily shot vp they were instructed and by imposition of hands confirmed were dismissed out of the company of the Catechized so as they might after wards lawfully approch to the Lords Table This holy auncient custome to fore commendably vsed our Church at this day continueth But see more of this in this second part Cap. 11. 2. Contradictory to it selfe by affirming in the Catechisme that there are but two Sacraments and yet ascribing to Confirmation all things that are required to the being of a Sacrament either in that Booke or in the Booke of Articles It the Catechisme affirme there are but two Sacraments how are these exceptions at variance with themselues that men knowing and acknowledging so much yet both before in this Booke as also in the fourth reason here following in the fourth instance séeme to inforce by their sophistications that the Catechisme implieth there are more then two Againe it is false where it is said the Booke of Articles ascribes to Confirmation all things that are required to the being of a Sacrament as may appeare in the point before handled and the 25.27.28 Acticles expresly shew to the contrarie Ratio 3. That in our best vnderstanding it containeth in it some vntruths The third maine reason is to purpose if it can as well proue as it is ill alleadged But let vs examine the allegations as they are brought in order 1. Innocents are said to be Gods witnesses and to haue confessed and shewed his praise not in speaking but in dying This sentence here charged for an vntruth the Church of God hath taught heretofore Fro Christo trucidatos infaÌ„ tes inter marty res coronart Bern serm 1. de Innocent Si quaris eoruÌ„ apud Deum merita vt coro narentur qua re apuâ— Herodem crimina vt trucidarentur An fortè minor Christi pietas quam Herodis impietas vt ille quidem potuerit innoxios neci dare Christus non potuit propter e occises coronare ibid. Audi quod iniâ— ria non affectisint sed doronas mâ—ruerunt Theophi in Math cap. 2. Quod pueri prodommo oceisi sunt significat per humilisatis merstum ad câ—ron aÌ„martyrit esse veâ—ionduÌ„ Haimo part hyem desanct Innocen Iudaet martyruÌ„ sanguine reduÌ„dante Hilar. Can. 1. in Mat. Hercdis furor infantum mors populi
Videmus ministros ipsos vt de remissione peccatorum certiâ—res reddant coÌ„ scientias testes ac sponsores Cal. Institut lib. 3. c. 4.12 Nec minor is efficatiâ— aut fructus est priuata absolutio vbi ab tis petitur qui singula ri remedso ad infirmitatem suam subleuandam opus habeÌ„t Ibid. 14. Secretum animi valnus aperuerit atque illam Euangelii vocem pecu liariter ad se directam audiâ—rit Tibi c. Ibid. Animum confir mabit ad seâ—iritatem illaque qua prius astuabat trepidatione liberabitur Ibid. Priuata absolutio in ecclâ— siâ—s retinenda est quanquam in confessione non sit necessaria omnium delectorum confessio Aug. confes artic 11. De confess priuata facienda pastoribus affirmamâ—s ritum priuata absolutionis in ecclesia retineÌ„dum constanter retinemus propter multas graâ—ts causas Confess Saxon 1. the minister who is in Gods steede a pledge and suretie for furder securing a troubled soule shall apply these wordes Our Lord Iesus Christ who hath left power to his Church to absolue all sinners which truelie repent and beleeue in him of his great mercie forgiue thee all thy sinnes in the name of the father c. Priuate absolution is of no lesse power and efficacie then the publike when it is sought for by them who haue neede of this singular remedie for easing their infirmitie For when the partie shall haue laid open his sore and shall heare from the mouth of the Lords minister the wordes of the Gospell directed peculiarlie vnto him Thy sinnes are forgiuen thee Bee of good comfort it will establish his minde in securitie so as hee shal bee deliuered from that torment of feare wherewith with before he was miserablie vexed and disquieted This Godlie and comfortable practise of our Church of verie great vse if it were in more vse Maister Caluin much commendeth as the marginal quotations may proue and so doe other Churches as appeareth in their confessions Priuate absolution is to be retained although in confession a particular recitall of all and euerie particular sinne bee not necessarie Againe the Churches of Saxonie thus Concerning priuate confession to bee made vnto the pastors wee affirme the rite and manner of priuate absolution to be retained in the Church and wee doe constantlie retaine it for manie weightie causes Afterwarde it followeth As Dauid was confirmed heareâ—â—g of this absolution The Lord hath taken away thy sinne 2. Reg. 12. so thou mayest know that the voice of the Gospell preacheth vnto thee forgiuenesse of sinne which in absolution is by name expounded vnto thee Qua in absolutione tibi nomi natim exponttur Ibid. In specie homini peccatori in nomine Sanct. Trinit diciturâ— Tibi remissa sunt peccata oÌ„nia Priuatam absolutionem recitanit Christus paralytico Luc. Osian Institut c. 8. Prituata absolutione absoluit Christus Ibid. Priuata confessionis vsut apud nos seruatur c. Chemâ—it de Confess pag. 216. Remittuntur peccata per Dei verbum cuius Leuites â—nter pres quidam exequutor â—st Amb. de Cain Abel lib. 2. c. 4. Per spiritum sanctum peccata donantur homines autom in remissionem peccatorum ministerium suum exhibent non iusalicuius potesta t is exercent Neque enim in sua nomine sed c. Illi rogant sed diusnitas donaâ— humanum enim obsequium sed munificentia superna est potestatis Amb. de spiritu sancto lib. 3. cap. 19. Lucas Osiander in his institution sayeth Priuate absolution bringes verie exceeding great comfort to afflicted consciences when in speciall it is said to a sinner in the name of the holie Trinitie All thy sinnes are forgiuen thee Christ recited priuate absolution to the man sicke of the palsie When he saide bee of good courage thy sinnes are forgiuen thee And in priuate absolution Christ absolued the woman a sinner saying thy sinnes are forgiuen thee Chemnitius confesseth the like in these wordes The vse of priuate confession is preserued with vs c. Infinite other allegations might wee produce to witnesse this truth But the conclusion wee make with 2. places in Saint Ambrose the first is in his second booke of Cain and Abel sinnes are forgiuen by the worde of God whose Leuite is a certaine interpreter and exequutor thereof The other place is in his third booke of the holie Ghost cap. 19. Sins are forgiuen by the holie Ghost but men do proffer their ministrie in forgiuenesse of sin not that they exercise a right of any power for sins are forgiueÌ„ not in their own name but in the name of the father son c. They aske the godhead giueth It is mans seruice but the munificence is froÌ„ a higher power So as the sum of all is answerable to the beginning mentioned in the Rubrick The minister doth absolue but not in any absolute power as of his own for to God doth but in that power which is commited vnto him namely ministeriall for so as the minister of God and interpreter of his will hee may well doe Ratio quinta That the holie scriptures are disgraced by it We cannot nor dare commend much lesse may wée subscribe to such a book which disgraceth the holie scriptures and therefore wee shall doe well to see into this accusation that if it be true wee may doe so more if false it may returne to the disgrace of the penman whither one or mo that thus complaine The proofs follow in order which are thus particularized 1. The name of the holie scriptures are giuen vnto the Apocrypha which are named parts of the old testament No more disgrace intended or done the Canonicall scriptures by our reverend fathers which drew the forme of the Communion booke then was either done or intended by those auncients who many hundred yeares agoe did giue that name to the book we call Apocriphall And sure we are neither of them haue disgraced the scriptures of the Hebrue Canon by this appellation as they and wee vnderstand it The reason wherefore they did call these Apocripha holie scriptures is threefold Tribus de causis maximè occasione argumè to vsu Iun. Contro lib. 1.5.4 Quòd cum Iudei in duotordines diuisi essent Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui alibi agentes vbiuis locorum c. Ibid. Ecclesia Christs an a prisca diuersum canâ—neÌ„ a ludais accepit c. Ibid. Grâ—acam scripturam ab eccle sits Iudaeorum hellenist arum auctam si resecuissit c. PublicuÌ„ autem offendere religio erat c. Ibid. QuamobreÌ„ isti libri vt traditi fuerant permanserunt Ibid. Horum libroruÌ„ argumentum de rebus sacris ac non profanis c. Ibid. that is to say namely because of the occasion 2. the argument 3. the vse The occasion was this because when the Iewes were diuided into 2. orders some vsing their hebrue tongue and abiding in Iewrie kept the hebrue text of
for 5. or six weekes euery sabboth are so applyed Their supposed argument vrged against this may as rightly be vrged against the others But to satisfie doubts here occastoned this briefe following wee desire may be well noted Men that obserue any thing now adayes of what is done abroad in the matter of fasting wil easilie confesse with vs these few thinges First that a great nuÌ„ber of our christians so called spend much of their time in gluttonie and bellie-cheare neuer once knowing somuch as what the name of a true fast meaneth vnlesse it bee to eat fast and drinke fast 2. our experience sheweth that a great cause of this euill proceedeth hence for that men are left to their owne choice and hold it they say free for them as if they needed not vnlesse themselues please 3. if anie doe taske himselfe we may note it is but his priuate denotion others beare the worlde in hand they se no cause or take it for no cause so a good worke is negligently omitted 4. if wee thinke that onely a time to fast when God visiteth a land with plague pestilence famin or sword a man sometimes may liue many yeares together and see no such cause 5. or seeing it but seldome will in his godlie zeale humble himselfe more oft euen for feare of some iudgement though no such bee either present or imminent 6. and therefore in respect of the times as on such daies of the weeke in such a season of the yeare commaund himselfe or be commaunâ—ed by sacred authoritie to deuote his soule and bodie though at all times yet then speciallie in more solemne and if possible more earnest humble manner 7. and as commaunding himselfe because a law to himselfe yet he doth it freely so if commaunded by others yet his freedome and libertie is no way hindred For our obedience to God and our King what is it but commaunded Yet wee hope being chearefullie performed may hee thought and so is free and voluntarie Now for the obseruation of Lent it is â—onew inuention but a godlie ordinance commaunded at the entrance of the spring and â—â—â—lly continued in an intire course for 1500. yeares the superstition onely excepted which was but of a later time now intended though not principally for a sparing vse of the creature in some kinde in other some denying the vse of anie at all for a time without speciall cause not for conscience simplie of the meate as if it were damnation to eat touch or fast but for conscience sake to a good order well established for increase of cattle maintenance of nanigation which vnder God are the riches and blessing of our land as also for our farder instruction to know that God is rich in mercy not from the earth onely but froÌ„ the great diep furnishing vs with abouÌ„dance from the sea that we may bee truely thankful vnto him This diuine godlie course thus wisely intended what honest good heart but will commend holding it his duetie to thinke as the magistrate requireth a politicke vse in the fast so himselfe intends a religious vse thereof in sanctifying this restraint from some kinde and moderately vsing other creatures with prayse and thanksgiuing spending the fundaies and other houres in the wéek in holie exercises of prayer priuate and publike reading and hearing the worde preached liberallie ministring vnto the Saints all which though he doe at other times yet then so farre as in him lieth raysing his decayed thoughts to a farder humiliation preparing himselfe euery day somewhat against that great and memorable day which our fathers called the holie time of Caster For it cannot bee denied but as our bodies haue their seuerall seasons so our soules may therein haue their seuerall solemne instructions For why should it bee saide of vs what was saide of the Jewes the Storke in the ayre knoweth hir appointed times Ierem. 8.7 the Crane Turtle and Swallow all obserue the time of their comming c. Yes let men knowe that in the spring time as our blood riseth and multiplyeth so it hath neede of subduing and that as the flesh begins to pamper it selfe for so it will doe naturallie at some times of the yeare so a fit time and verie expedient it is to check it with some holie counter-buffe chastning mortifying bearing and beating it downe least where it should bee the temple of the holie Ghost it become a vile instrument of much wickednesse Thus wee are to bestow our time in Lent And their moderation of iudgement to bee commended herein who thus aduisedlie doe qualifie the question Which Maister Zanchius and some others doe Est tempui 40. dierum vsque ad sanctune pas cha ex pia veteâ—ris ecclesia ordinatione consiâ—atutum in quo fi deles diligétius quam vllo tempore alio tum ie tunâ—is tum precibus tâ—â—â— auditione verbi Zanch in 4. precep pag. 634. Eoque ad canaÌ„ domini in paschate dignius sumendam prâ—parantur Ibid Si sic definias quis eam queat meritò improbâ— re Ibid. calling it a time of 40. dayes immediately before Easter continued by a godlie ordinance of the piâ—nitiue Church at which season the faithfull more diligentlie then at anie time els both by fasting prayers hearing the worde and other godlie exercises are stirred vppe to repentance and so prepared to receiue at Easter the supper of the Lord more worthilie And at the end of it thus concludeth If you thus define it who hath cause instlie to mislike it By the doctrine of our Church all superstitions are abolished as that there is holinesse in meats or any liberty for excesse in the vse of other creatures fish wine oyle c. or that fasting is meritorious c. pâ—lgrimages inuocation of Saints praying in an vnknowne tongue all which accompanie the popish fast and are râ—ghtlie called superstition wee vtterlie condemne If notwithstanding all this any superstition bee thought to remaine because wee haue some set prayer and epistle and Gospell at that time who knoweth not scriptures are then fitlie ordered when the argument is agreable to the season But some misterie there is in it that men do mislike scriptures of fasting applyed to a time of fasting and shew not a worde of dislike to scriptures of ioy applyed to a time of reioycing And with as faire a glose they may challendge all the Collects Epistles and Gospels from Easter to Whitsuntide with is a time of 50. dayes as these or any of these from after Qinquagesima to Easter Unlesse peraduenture they can be content to heare of fasting and triumph but not of fasting and humiliation Wel howeuer this adoe men make about little for wee see few the fast as they should know that other churches of our age as Hemingius Spangen bergius and Chitraeus witnesse apply themselues to the like publike practise sorting out scriptures for epistles gospels as we do Perkins refor Cathol p. 221. The conclusion wee make
of this point in this argument A religious fast is when the duties of religion as the exercises of praier humiliation are practised in fasting A ciuil is when vpon some particular politike considerations meÌ„ abstaine froÌ„ certaine meats But our time of Lent is so intended purposed therefore a ciuill a religious fast not a superstitious vnles religioÌ„â—he superstitiâ—oÌ„ And if any shal say either opeÌ„ly in the hearing of others or secretly in his own hart but a very few that so kéep it we answer no falt in yâ— inteÌ„t of the godlie institution but if ante fault this way it is all long of such gainsaying as here is vsed And thus much be spoken to this point 7. So also doth the Custome of open pennance in the beginning of Lent the practise whereof is approued and yet the restitution of an other wished in the Commination Strange times that Collects Epistle Gospel Prayers Scripture open confessions of sinne to our owne shame and of Gods vengance to his glorie that all these sauour of superstition Were proofes as neare at hand as slaunders men would proue more and slaunder leffe The restitution of another is wished in the Commination but not repâ—grant to this nor this contrarie to Gods worde A goosle discipline the booke speaketh of which what it was in the primitiue Church and how farre foorth necessarte for these times would aske a larger discourse then that which followeth will permit Some such their was and in steede thereof this which they speake of is in vse which is the generall though not so speriall as the booke wisheth and may indeede rather bee wished then easitie accomplished Whither sinceritie in this case speake or beare a truth the truth wee speake and would haue heard is this No one sentence in that whole argument but they may subscribe to vnlesse they meane because wee come not so neare as is wished therefore wee must not come so neare as wee may and as our Church boldeth expedient 8. Because it permits anie of the Communicants to make the publike confession of sinnes which also containes apraier in the name of the rest which onelie belongeth to the minister as his speciall office he being the mouth of the people and in that case a publike person Read the answer afore part 2. cap. 12. 9. Because it containeth diuerse corrupt translations of holie scriptures by leauing out some wordes This 9. proofe is bounded vnder the generall head disgracefull as inforcing that our communion booke because it containeth diuerse corrupt translations of holie scriptures by leauing out some wordes So that their argument is to this effect That which containeth diuerse corrupt translations of holie scripture is disgracefull to scripture But our communion booke containeth diuerse corrupt translations ergo it is disgracefull This they sceme to confirme in this manner That which leaueth out diuerse wordes containeth diuerse corrupt translations of holie scripture But the Communion booke leaueth out diuerse wordes ergo the communion Booke centaineth diuerse corrupt translations and so by consequent is disgracefull to bolie scriptures How farre forth the booke doth leaue out aâ—â—e thing is our next worke vpon instance to be giuen But the question is now of this first proposition the falsehood whereof is plaine in this because many translations Chaldee Syriacke Arabick yea the Greeke it selfe of the old testament which the Apostles receiued in their time all these in diuerse places leaue out some wordes as to particularise would clogge the margent yet neuer reade wee that either the Apostles or Mauter Iunius and Tremellius accounted these translations disgracefull to holie scripture neither would these two latter haue imployed so much time in translating the Chaldee Syriacke Arabick if they had so thought But proceede wee to the Instances 1 These wordes are left out Higaion Selah and all the titles of the Psalmes Higaion Selah in the 9. Psalme verse 17. the Psalter in the Communion booke mentioneth not because not translated For they are hebrue wordes originallie And as good omitted as not vnderstood The most learned and auncientest that know their own hebrue tongue know not what to say herein and therefore no shame for our countrimen to confesse their ignorance 2. other Churches did follow this course at what time the Psalmes were first translated 3. they that doe render the words doe not render all nor doe they make any necessarie certaine construction 4. Doctissimiviri obseruant titu lis Psalmorum nonesse temerè fidendum Hieron Guadal in Osean praefat pag. 8. Dum in anbiguo adbuc resest properandum videtur ad certa Felin praefat in Psam the papist himselfe is not so blind but be seeth and seing ingenuously confesseth that verie learned men doe obserue that wee may not ouer hastilie trust the titles of the Psalmes Wherefore not hacking nor sticking vpon doubtfull and disputable titles not of the substance of the Psaimes themselues they heldit as Felinuts saieth wisdome to hasten presently to the Psalmes themselues where all things were and are plentifull and certaine But more of this Par. 1. chap. 24. Pag 133. 2. Because it leaueth out the conclusion after the 72. Psalme and these wordes prayse yee the Lord at least 17. times The conclusion of the 22. Psalme is Let all the earth be filled with his glorie so be it so be it or as our Communion book hath Let all the earth be filled with his maiestie A men A men And therfeore false where they say it is left out After the Psal fullie finished there is in a smaller letter put to in other bookes Here end the praiers of Daniá the son of I shai which because other Psalmes follow as the 101.108.109 c. all carrying the titles of the Psalmes of Dauid made our translators to forbeare as it seen eth in respect of the weake least hereby they should mistake being no part of Dauids Psalme as in deed it is not but added by some other as the learned acknowledge whither Salomon or some els that put the Psalmes together into one whole volume Of the words Prayse ye the Lord read before part 1. cap. 24. Pag. 134 3. The conclusion of the Lordes praier is left out euery where thos rough the seruice after the popish manner It was left out by she fathers of the westerne Church before poperie was hatcht And the reason here of wee haue touched in the 1. part cap. 25. Whereunto this may bee added The latin Church vsed it not in the forme of prayer because it is not a petition Doctor Fulk prefac to the Reader 38. but acknowledgeing of the power and glory of God to whom the petitions are directed as also because it was a thing commonly known and dayly rehearsed of euery man But here of see part 1. cap. 25. Pag. 135. 4. In the reading of the commaundewent these wordes are left out I brought thee out of the land of Egypt out of the house of
bondage Wee are wisely to consider the drift of a place where or when a sentence is cited or left out and accordingly wee must tudge Math. 19.17 Wilâ—on our Sausour teacheth the young man the commaundements he pauseth on the ducles of the second table not mentioning the first so the Apostle Rom. 13. Rom. 13.9 not corrupting or disgracing the scriptures thereby but teaching vs by their example to stay vpon that which we hold most needfull and omit some other as not so pertinent at that tyme. The like is done in this place here alledged I brought thee out of the land of Egypt c. They are the wordes onely of a preface not of the commaundement and their purpose is that penned that part of the communion Booke to propose vnto the people not the whole chapter of Exodus but onely somuch as are the particular commaundements And therefore intending that principally as also to helpe young memories are to be thought faâ—re from doing ought which may argue a corrupt translation or anie way bee disgracefull to the scriptures 5. In the epistle on the fifth sunday after the Epiphanie these wordes are left out Holie and beloued Colloss 3.12 others call the leauing out of these wordes A gelding of the Scriptures This dealing with our communion book is no better theÌ„ that of the Cardinal Doctor Eureux with the Lord Plessis Iuciting places out of the auncient fathers the Lord Plessie desirous to be liuer that wherefore he quotes the authoritie sometimes leaues out halfe a sentence more or lesse not that he would corrupt the sense which he then avoucheth it for nor but that there may be vse of it in due place but at that time for that purpose somuch no more was then needfull The like may be said for the last this particular here alledged For neither the whole 20. cap. of Exod. nor the third to the Colloss are appointed to be read quite out but onely somuch by derectioÌ„ as the maÌ„ner is In the first the author God spake these words then the coÌ„mandements which because the Church speciallie intended therefore omitteth that other And so it may bee saide for this appellation holie and beloued which more significantlie are in other places of scripture expressed and the wordes here vsed As the elect of God the translator held inough to intreate them by All which the minister may do because his principall aime is videlicet to exhorte to put on tender mercic and forgiuing one another and so sparing those communia as Erasmus calleth them driues vnto points which are more necessarie for the Church of God to learne Beside it is not vnknowne that diuerse translations follow diuerse copies whence ariseth diuersitie or some such small difference But to bee short whither read or not reade no corruption either way For the worde elect necessarilie implyeth the other because if elect then holie and beloued And therefor no meaning was there to geld the scriptures though some please so to speake intermes neither fitting the dignitie of their persons who write thus nor the maiestie of the sacred argument whereof they intreat nor the truth of the cause which they vndertake to defend For the vigor and strength of the Apostles currant is not in the titles which come in by the way but wholie in the maine exhortation which he earnestlie presseth The holie scriptures are disgraced by putting to of wordes So they bee indeede if such wordes as the analogie of faith and of the place will not beare Otherwise many translations Chaldee Syriack Arabick haue their commendations and it is but their due as might bee seene by many allegations but that we feare to be troublesome It falleth out very often that supply must be had when the originall can beare the want but the translation will not But doe wee a while ex amin the particulars 1. Three whole verses are put in Psalme 14. Our Church doth so reade the 14. Psalme with those additions because so alledged by Saint Paul and placed together in the third to the Romans Read more Part 1. cap. 9. Pag 95. 2. A whole verse in the end of Psal 15. There is no such thing 3. This word O added corupteth the text by applying that to Iacob as spoken of him which belongeth to God Psal 24.6 The Hebrew is word for word thus verbatim and no other This is the generation of them that seeke him of them that séeke thy face Iacob Where the figure Apostrophe makes this O be put in because the speech turneth from the third person to the second But whether this O be exprefied or omitted the true sense is nothing hindred and the translation answerable to the Hebrew is thy face Iacob which some fill vp for more plainenesse with these particles O Iacob or in Iacob or this is Iacob Musculus Geneua Tremel or the generation Iacob all expletiuely making vp the sentence with some one word or other wherein because he that aduentureth least may be thought to doe best being vpon an aduenture to adde any thing for explication the translators taking neither fiue sillables Generation nor a sillable In but as little as they could euen a letter since euery one put in somewhat they attempted this little without danger at all So then the Interpreters of this verse vnderstand by Iacob either his God or his children after the promisse For his God and so it is rendred thus This is the generation of them that seeke him of them that seeke thy face Iacob that is the God of Iacob For his generation after him taking the word Iacob nominatiuely vocatiuely or epiphonematically Nominatiuely by way of explication This is the generation of them c. this is Iacob vocatiuely by appellation calling to Iacob or epiphonematically by way of a shout or cry with an acclamatorie demonstration O This is Iacob the generation of them that seeke him of them that seeke thy face Now though the first and last of these intend the same sense yet our translators in this ambiguitie thought it safest not to venture too much and therefore put in with the least as we may obserue in this comparison which so little as it is stands sufficient to preserue the truth of this interpretation and in nothing deserueth to be challenged but they rather that doe thus complaine But should we graunt that spoken of Iacob which belongeth vnto God EuaÌ„gelicta ausus est Propheta verba ad Deâ— transferre personam Hâ—eron ad Pammach yet no corruption is it of the Text For it is vsuall to put one person for another and to apply that to God which was first intended of some other as lerom noteth those words Zachar. 13.7 Smite the sheaperd which words of the Prophet the Euangelist is bold to translate to the person of God And shall we call this a corruption 4. And said Damoisell arise Math. 9.25 Here is a corrupt translation of Scriptures by putting to these
wordes that our Deacons are called to the like office and administration vnlesse because of some changeable circumstance wee may not so write And if so then must they bee but 7. for number secondly they must be men immediately illumined by the holy spirit and no lesse measure then fulnesse of wisdome and the holy Ghost may be required of them 3. the election of them must be by the whole multitude 4. to make a correspontence throughout they must bee chosen after mens goods are sold and that the proprietie of them is lost that the Deacons may take the charge All which whole practise neither they nor wee follwing neither haue wee nor they Deacons after the example of the Apostles Otherwise if they hold these and some other pointes changeable as in deede they are it will appeare that our Deacons are likeliest to the times of the Apostles and Apostolicall men as hath beene shewed But let vs proceede 2. Because the Booke of ordination containeth some thing that is against the order that God hathordained in his Church For. 1. It seemeth to make the Lordes supper greater then baptisme and confirmation greater then either by permitting baptisme vnto the Deacons the Lords supper vnto the Priests and confirmation to the Bishop onely It seemeth and onely so seemeth For rather the contrarie may bee hereupon inferred namely that the dignitie of the sacrament depends not on the dignitie of the person For a Deacon may baptise though inferior to the other And with asmuch probabilitie it may bee argued a linnen coife is better then a veluet nightâ—cap because a seruient at law weareth the one and euery ordinarie cittizen almost weareth the other Or thus in the Presbiteries the minister distributeth the bread the elders deliuer the cup ergo they make one part of the sacrament greater then another But of this read afore 2. Is preferreth priuate prayer before publike prayer and action It is false This reproofe is sufficient where the accusation is brought without proofe It permits the Bishoppe to order Deacons alonâ— requiring no other to ioyne with him in laying on of handes which is not permitted in the ordring of the Priests The difference of their office alloweth a difference in the manner of ordination and therefore the Bishop is alone in the first in the other hee may take other ministers or Priests vnto him There is no prescript commandement in scripture to the contrarie and therefore no such aduantage is giuen this accusation as some doe imagin 3. Because in it some places of holie scripture are misapplied to the countenancing of errors for 1. Act. 6.17 is misapplyed to warrant ordination for our Deacons Wee answer first there are not so many verses in that cap. but 17. is put for 7. Againe where they say that chap. in that part beginning at that verse is misapplyed wee haue their negatiue without proofe More in that point wee see not as yet to answer 2. The Bishoppe is appointed in ordring of anie Priests or Bishoppes to vse the verie wordes Receiue the holie Ghost which Christ our sauiour vsed at the sending ferth of his Apostles They are thought the firtest words â—i the ordination of ministers because of the spiritual calling office whereunto they are disigned by the Bishop after whose words then vsed with imposition of handes as Saint Ierom witnesseth Ordinatio â—ou sâ—lum adimpre cationem vâ—cis sâ—deriam ad impositiâ—nem impleâ—ur 〈◊〉 Hinâ—â—â—â—â— in cap. 5â— Isaiâ— the ordination is complet and finished not that the Bishoppe giueth the holy Ghost or conferreth grace for as Saint Ambrose writeth so is it the iudgement of our Church Homo manum imponit Deus largitur gratiam Ambros de dignita tate sacerdâ—t cap. 5. man layeth on his handes but God giueth grace But for a more ample and full answer in this point looke before cap. 22. Wee cannot subscribe vnto the booke of homilies for these reasons Because it containeth sundrie erronius and doubtfull matters 1. The Apocrypha are ordinarilie in it called holie scriptures And the place of Tobie the 4. containing dangerous doctrine being alledged it is said That the holie Ghost teacheth in scripture This exception standeth vpon two branches The first is handled in this appendix already before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communi opinione Iun. de verbo Des. lib. 1. cap. 7. Rom. 6 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metaphora na ta ex opinione rudiorum qui quicquid per se subsestis corpore um imaginantur Fisca Ibid. Lequitur in scripturis spiritus sanctus Cyp de Elemos Iun. com Bel 1.11 and in the first part cap. 10. Pag 97. The Apocryphall are called holie scripture according to the common opinion and the receiued speech not but that our Church puts a manifest difference by nameing it Apocryphall And with as great shew of argument a man might except where the Apostle calleth the power of sinne or rather sinne it selfe by name of a body Romans 6.6 taking the phrase from the opinion of the rude and simple who imagin what soeuer hath a being that the same is a bodie or bodily substance The second branch here calleth a sentence in the 4. of Tobie a doctrine which the holy Ghost teacheth in scripture Which manner of phrase the booke borroweth out of Saint Cyprian For he alledging the same quotation graceth it with this attendance The holy Ghost speaketh in scripture Which phrase and sentence Maister Iunius in his answer to Bellarus cap. 11. is farre from deeming to be dangerous that hee doth not once so much as dislike much lesse tax it howeuer now it please some to traduce it As for the interpretation of the sentence looke before part 1 cap. 12. Pag 100. 103. 2. It is said that though manslaughter was committed before yet was not the world destroied for that but for whoredome all the world a few onelie excepted was ouerflowne with water and perished These wordes are in the homilie against adulterie the third part of the sermon deliuered by way of a parenthesis shewing that the displeasure of the Lord though kindled before because of murder c. yet did not smoke out nor breake forth till the iniquitie was brim-ful then the viols of the Lord his heauy wrath were powered downe For the scope there is of that homilie in amplifying the hainousnes of adulterie and the heauinesse of the punishment intending thereby that a latter sinne added to a former brings on iudgement though God doe not as he might punish alway with the soonest So as these wordes the world was not destroyed for manslaughter but for whoredome imply not for manslaughter onely as the alone and sole cause of that vniuersall deludge vpon the earth 3. It exhorteth homilie 2. of fast after Ahabs example to turne vnfainedly to God Had the homilie intended what the instance affirmeth they who penned it did looke to the mercie of God which followed vpon Ahabs external humiliatioÌ„ and
regem seque mihi adiungere Nam quamuis à Sam. vngeretur tamen mansit id Hebron donec omnes tribuise contungerent c. Moller The word beareth both significations namely a congregation and a conuenient time When I receiue the congregation that is when the people of Israell shall ioyne themselues vnto me and follow my directions For though he were annointed of Samuel yet he stayed in Hebron seuen yeares till all the Tribes did resort and ioyne themselues vnto him And therefore the word bearing it the sense also agreeable what meane our brethren to be offended thereat But an euill minde hath an euill meaning Psalme 76.5 The proud are robbed they haue slept and all the men whose handes were mighty haue found nothing c. for The stout harted are spoiled they haue slepte their sleepe and all the men of strength haue not found their handes Both these driue to one end Nohilo magis ad pugnandum idones quam si mutila truÌ„â— catae fuissent ip sorum manus Moller implying the enimies were no more fit to battle then if-their handes had beene lame or cut off The Psalter in the Communion booke taketh helpe from the Gréeke which is not amisse sometimes for the Apostles haue so done otherwhiles citing thence as they finde the translation rather then the originall it selfe Psal 93.1 The Lord is King and hath put on glorious apparell the Lord hath put on his apparell and girded himselfe with strength c. For the Lord raigneth and is clothed with Maiestie The Lord is clothed and girded with power No difference but onely in the words and number of syllables The Communion booke saith The Lord is King The Heb. saith the Lord raigneth Are not both these twins of one signification The Communion booke saith He hath put on glorious apparell The Hebrew He is clothed with maiestie What odds Habere in câ—rpore sanguiné non crubescere August Introducit cuÌ„ tanquam indutum regio splendido vestitu Moller Are they not both to one and the same purpose Surely we may maruell as Saint Austin said of the Donatists that men haue blood in their body and blush not In both translations as the true meaning of the place is the Prophet bringeth in God as clothed with roiall and glorious apparell And therefore exception being taken here without any shew at all no farder answere néedeth at this time Psal 119.21 Thou hast rebâ—ked the proud c. For thou hast destroied the proud The word in many places of Scripture signifieth both and though happily as Master Caluin thinks the word destroy be a fitter word yet in effect substance the matter he saith is not great Aptius perdendi verbum quaÌ„ quam ad summam rei paruÌ„ refert Caluin Quid hoc nisi minutias consectari Dan. coÌ„ Bellarmin It is little materiall whether we take And yet so little materiall as it is very materiall we hold it that men obserue with vs whether Danaeus his words of Bellarmin vpon like occasion proue not true What is this but to make hue and cry after euery trifle Psal 119.122 Make thy seruant to delight in that which is good c. For answere for thy seruant This branch interpreters expound diuersly Hoc membrum variè reddunt interpretes Moster The Gréeke is Accept of thy seruant Others as our lesser Bibles haue Answer for c. Iustinianus tenders it Let it be sweete vnto thy seruant Musculus Delight or make thy seruant to delight Muscuâ— Actiuè oblecttasernum tuuâ— Fac ut â—ouâ— oblectetur Paganim Du ce fac â—eruâ— Munst. Pagnin Make thy seruant to delight The reason here of may be as Mollerus giueth because they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Chaldee as Munster interpreteth Make that which is good become sweete which is the same in sense with this place make thy seruant to delight And in diuerse other places the word yeeldeth the like signification needelesse therefore we may well reckon their paines that will prooue this translation contrarie to truth In a praier before Baptisme it is said That by Baptisme of his welbeloued Sonne He did sanctifie the flood Iordan and all other waters to the mysticall washing away of sinne This is to be reprooued because not found in the word of God Not expresly found in so many syllables yet the same in effect namely that God in submitting his Sonne to be Baptized in Iordan by Iohn Baptist hath manifestly made knowne that the Element of water whether in Iordan or in any other fountaine or riuer may at the appointment of a lawfull Minister be set apart from his common vse to be a visible signe or Sacrament of Baptisme to represent and seale vp the inward spirituall and misticall washing away of sinnes by the blood of Christ So any riuer or water is sanctified c. As the Eunuch said to Philip. See here is water what doth let me to be baptized Act. 8.36 Caro Christi muÌ„ditias aquis tradidit Tert. de pudicitia c. 6 De sancte sanctificata natura aquarum Id. de baptis Nulla distinctiâ— est mari quiâ— an stague flumine an fonte lacu an alueo diluators Nee quicquaÌ„ resert inter tes quos lohâ—â—â—es in Iordanâ— quos Betrus in Tyberi tiâ—xit Ibod Nou ille necessitatem habuit abluendi sed per illum in aquis abluttonis nostra erat sanstefiâ—â—da porgatiâ— Hilar in Math. Can. 2. Hereunto the Fathers agree in their seuerall writings Tertullian The flesh of Christ gaue cleannesse to the waters Againe the nature of the waters was sanctified by the holy one Anone after more plainly No difference now whether one be baptized in the Sea or in a poole in a riuer or in a fountaine in a lake or in a brooke nor it skilleth not twixt those whom Iohn baptized in Iordan and those whom Peter baptized in Tybris Hilarie vpon Saint Mathew Christ had no neede to be baptized but by him in the waters of our baptisme was the purgation to be sanctified drous works of God which is the case of euery good Christian both to doe and craue of the Lord that they may doe with all thankfulnesse Thus whither way soeuer wee take it and one of these it must needs be this praier cannot be thought scandalous On the 19. Sunday after Trinitie the Epistle Ephesians 4. 19. Because of the blindnesse of their hearts which being past repentance c. for being past feeling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is Where feeling is the same that repentance is and both translations standing the one in the lesser Bibles the other in the communion book may minister a helping hand each to other For no doubt a man that hath done forrowing or gréeuing for his sin committed Non indolentes sed dedolentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aliud est peccare cum sensu ac dolere conscienâ—ia et
abud peccare sine vlloco setentia morsu Muscul Conscientia stupida insensata Ibid. AEgrè sperari potest poenitenti am aliquando locum in eiusâ— modi peccatore inuenturam Ibid. that man hath done repenting The Apostle saieth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men without feeling but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as some copies had which the vulgar latin and the Syriack follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of hope for euer repenting and sorrowing truly for their sinnes because of the hardnesse of heart which is impenitencie or as Saint Paul hath a heart that cannot repent where he coupleth hardnesse of heart withall as if past repentance then past feeling and if past feeling then pastrepentance And Musculus vpon this 4. to the Ephes It is one thing to sinne with feeling and griefe of conscience another thing to sinne without remorse and griefe or feeling where is a feeling and sorrow for sin there is some place for repentance but where the conscience is become stupid dull and blockish that albeit sinne bee committed there is no compunction nor pricking in the heart there it can hardly bee euer hoped that repentance will finde place in such a sinner This therefore past repentance here signifieth not as if sometimes such a sinner did euer truely and vnfeinedlie before repent more thou that hee had anie true feeling and sorrowe of heart for sinne but this it implyeth that such a one yeeldeth small hope of euer comming to a true feeling and repentance of his life past because his heart is hardned and cannot repent or as the Apostle in another place termeth it hee hath a cauterized and seared conscience On the 25. sunday after Trinitie stir vp wee beseech the O Lord the will of thy faithfull people that they plenteously bringing forth the fruites of good works may of thee be plenteouslie rewarded through lesus Christ our Lord. Here a rewarde is asked in recompence of good workes A reward is promised and therefore may be craued not of merit but of mercy Pro. 19.17 Retributionem dates 2. Cor. 9.6 Quisquis semen tem facit hac spe facere comprobatur vt plâ—ra acciptat quaÌ„ sulcis commendat Marlor Ibid. Neque enim tantum in Caelo remuner atur Deus beneficentiam fidelium sed ettam in hâ—â—â—â—do Ibid. Quâ— nullius indigens est Deut in seassumit be naâ— operationes nostras ad boc vt prastet nobis retrib utionem bonorumsuorum operum Ireâ— lib. 4. c. 34. Deus coronat dona sua in nobis August Debitcrem se fecis non accipioudâ— sed promittendo NoÌ„ es dic redde quod accepicti sed redde quod promisittâ— Aug For hee that hath mercy vpon the poore lendeth vnto the Lord and the Lord will recompence him that which he hath giuen Prouerbes 19 Accordingly hereunto is that 2. Corinth 9. hee that soweth sparingly shall reape sparingly and hee that soweth liberallie shall reape liberally It is euery mans case Sarcerius noteth in Marlorat that whosoeuer soweth seede he doth it in this hope to receiue more then hee commendeth vnto the furrowes Anon after This haruest must bee expounded of the spirituall rewarde of eternall life as well as of earthly blessings For God doth not onely in heauen rewarde the liberalitie of the faithfull but also in this worlde For godlinesse hath the promises of this life and of the life to come So as being the Lord his will that they which sow plentifullie should reape plenteously wee may well pray that the Lord will make good this gratious promise And therefore no matter of iust dislike God who wanteth nothing of ours saieth Ireneus takes vpon him our good working and al to make good vnto vs the retribution of his owne workes And God saieth Austin hath made himselfe a debter not in taking but in promising Say not to God Giue what thou hast receiued but returne what thou hast promised Farder wee are not to wade at this present All wee find wee haue set downe truely as the copies were sent vnto vs. Now in lieu of their methodicall exceptions to be seene before wée present vnto thee good Reader a briefe drawne out of their communion booke which they would obtrude vpon our Church and in their owne teemes propose it after their example Wee cannot subscribe vnto their booke of Common prayer not onely hecause it is not authorized nor hath giuen vs anie good proofe what acceptance it may deserue but were it in place authorized euen for these causes wee cannot subscribe viz. because there are in it mauie thinges doubtfull disgraceful vntruths misappliing leauing out putting in c. Of all which onelie a tast for wee desire to bee short Doubtfull First their interpretation they make of Christs descending into hel namely to be his suffrings in his bodie hel torments vpon the crosse This wee doubt whither be the proper and true meaning of the words in the Creed 2. Obedience to the Magistrate For in the same confession they say we must render to that ciuil Magistrate honor obedience in all thinges which are agreable to the word of god Soe as if any be disposed to wrangle and say This or that I am required to do is not agreable to the word of God there shall followe no obedience Whereas learned godly wise Diuines would stile it thus In all things not repugnant to the word of God Besides they would adde this wholsome instruction in such things as are repugnant the magistrate must be so honoured and obeied as that wée submit our selues in all dutifulnesse to the penaltie inioyned 3 These platformers imagin their owne deuises to bee the onely ordinance of Christ and all other formes of gouernment of the Church to be the wisdoine of man couertly seeme to exclude all els that are otherwise affected from the kingdome of heauen where they say in the end of their confession Then wee which haue forsaken all mens wisdome to cleaue vnto Christ shall heare that ioyfull saying Come yee blessed of my father c. 4 These men doe mislike in vs to say Haue mercy on all men yet in their prayer for the whole estate they pray not onely for the faithfull alreadie but also for such as haue beene helde captiue in darknesse and ignorance Nowe faithfull and not faithful are contradictorie conse quently we doubt whither they haue such cause to reprehend our praiers as they see me to pretend 5. In their order of Baptisme they haue these words The Sacraments are not or dained of God to be vsed but in places of the publike congregation necessarily annexed to the preaching of the word as seales of the same Where occasion of doubt is giuen vs that they meane no preaching is effectuall where Sacraments are not so administred and in effect argue No Baptisme nor Supper without a Sermon 6. In their administration of the Lord his supper they say Our Lord requireth none other worthinesse on our part but that
vnfainedly we acknowledge our wickednesse and imperfection If this were in our Communion booke we doubt we should be thought to exclude faith charitie purpose of amendment of life and wholesome instruction concerning that holy mysterie and Sacrament 2. Disgracefull to the Kings Maiestie In his title and in his Authoritie In his title No part of the stile mentioned but Quéene Elizabeth in their Communion booke And no other ceremonie nor order being to be vsed as they craue in their bill exhibited inforceth that no man must vse any other forme at all in his prayer Part. 1. pag. â—8 but onely the bare name of King Iames without mentioning all the other parts of his iust title accordingly as in our Uniuersities is required and in other godly faithfull prayers is duely administred In his Authoritie For speaking in that booke of the ciuill Magistrate they attribute not any direction or gouernment for Ecclesiasticall either orders or persons but onely reformation at the first planing 2. In their Rubrick before Baptism Authoritie is giuen the Minister by consent of the Presbyterie to appoint a publike méeting L A. Nullo C. de ferâ—ss which we call a holy day which hath béene a prerogatiue which Kings and Emper ors alway had 3. Vntruths As when they call it publishing the contract For asking the hanes is too olde and may perhaps be accused of superstition yea what if the parties be not contracted nor minde to be till solemnization as it often falleth out by consent of both parties shall the Minister neuerthelesse peremptorily affirme that they haue contracted matrimonie Againe in distribution of the bread they say of the people who shall distribute and deuide it among themselues that all may communicate This ceremonie it séemeth they vrge of necessitie For they say who shall yet no such thing to be gathered out of Scripture but the contrarie when it is said He brake it and gaue it not that they did breake and giue it one vnto another As also appeareth by the Rituall of the Jewes their Calmud and their very custome at this day For the Maister of the family in the feast of sweete bread which is celebrated after the Paschall Lamb is eaten doth take a péece of sweete bread and giuing thanks per concepta verba there set downe doth dip it in the sauce prouided to eate the sower herbs So aliger de emendat temp lib. 6. which he doth eate and then breake so many péeces as there be persons sitting there and giueth to euery one a piece to be eaten saying This is the bread of tribulation which our Fathers did eate in Egypt c. Many other such points we might note which if they were in our Communion booke should beare reproofe But goe we on a little farder Misapplying Scripture as that in the Commaundement Six daies shalt thou labour Therefore no holy day to come together in publike but only on the Sabboth And yet herein seemeth a contradiction Contradiction because with consent of the presbitery as may be seene afore that Minister may appoint a publike solemn meeting c. Misinterpreting For they translate that in Genes It is not good for man to be alone thus It is not good for man to liue alone implying it sinne to liue vnmaried This license they take for translating not induring any the smallest libertie vnto others to doe the like As where hauing spoken onely of the persons the Father and the Sonne they conclude Leauing out To whom be all praise In our Communion booke such words would haue borne exception for leauing out the holy Ghost As in the Action of the Lords Supper Take eate This bread is the body of Christ Putting in Had it beene in our Communion booke we should haue beene challenged for adding these words This bread more then is in the Euangelists or in the Apostle Saint Paul In all which alleadged beside many else we might adde hereunto as men vse to beat a cur-dogge in presence of a Lyon that the beast for all his greatnesse of stomacke may the rather be tamed so haue we thought good at this time in mentioning these doubts disgraces contradictions misapplications c. to bring downe their curst hart who wilfully misconstrue what they otherwise know was and is the right godly meaning of our Church that they who are so ready to finde fault may themselues see their owne writings are not free from their owne intended exceptions And not to multiply farder instances for that would be infinite Generally in all their booke this may be worth our obseruation that albeit themselues cannot deny but many points are singularly set downe in our leiturgie yet their spite is such vnto it and themselues so wedded vnto innouation and selfe loue that excepting the exhortation before the Communion they haue not transserd any thing from thence into their booke Conclusion By this time we hope it sufficiently appeareth what defence our Church maketh notwithstanding oppositions intended against it How farre forth it preualleth we know not but that graue religious aduertisement which Saint Ierom giueth shall be our conclusion for this present Quaeso lector ve recorderâ—â—tribis nalis Dommi de iudicio tuo te intelligaâ— iudicandum not mâ—hi nee aduer sario faueas sed causaÌ„ iudices Hieron aduerserro Ioh. Hierâ—sol We pray thee good Reader as thou art vpon a closing point vnderstand what our defence is remember the tribunal of the Lord how we must all come before the iudgement seate of God Doe not thou fauour one or other more then truth but truth more then all For what will it aduantage a man to winne the whole world loose his owne seule or what can he giue to redeeme it Preiudice not thy vnderstanding determine this For this is the substance of all If all things here obiected be contrary to the word of God as some make shew for in steede of our yea write nay and for our nay write yea Then indge whether such a course be not the ouerthrow of thy faith a peruerting of thy â—â—â—gement and the hazard of thy soules saluation God forbid it should so be and we pray the Lord thy selfe that thou apply thy hart to wisedome least thou be deceiued And deceiued thou art if thou so thinke or write But let thy censure be as God shall direct thy hart in iudgement feare it is if thou continue obstinate in mercie know it is if thou incline to this counsell giuen And that thou so doe the Lord graunt thée his spirit of wisedome and humilitie that as Saint Iames speakes thou receaue our exhortation in méekenesse of wisedome More expect not at our hands For we cannot possiblie wish thée more but grace in this life and glorie in the life to come Our pen may be tired and our wish at an end but no end we wish of thy good For the good we wish is thy endlesse saluation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉