Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	end_n	psal_n	verse_n	1,262	5	10.6134	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03928	The second and last part of Reasons for refusall of subscription to the Booke of common prayer vnder the hands of certaine ministers of Deuon. and Cornwall, as they were exhibited by them to the right Reuerend Father in God William Cotton Doctor of Diuinitie, and Lord Bishop of Exceter. As also an appendix, or compendious briefe of all other exceptions taken by others against the bookes of communion, homilies, and ordination, word for word, as it came to the hands of an honorable personage. VVith an ansvvere to both at seuerall times returned them in publike conference, and in diuerse sermons vpon occasion preached in the cathedrall church of Exceter by Thomas Hutton Bachiler of Diuinitie, and fellow of S. Iohns Colledge in Oxon.; Reasons for refusal of subscription to the booke of common praier. Part 2	Hutton, Thomas, 1566-1639.; Cotton, William, d. 1621.	1606 (1606)	STC 14036; ESTC S104340	264,229	290

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 Wil●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 fa●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 thē 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 derectiō as the māner is In the first the author God spake these words then the cōmandements 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 Euāgelicta ausus est Propheta verba ad De● transferre personam H●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

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 interdū 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 om●nia credēs proximi fidem ex professione estimat sed interin● non rar● falls tur Piscat cōt And. Schaaf Thes 68 70 2. Pet. 2.1 Heb 10 v. 6. Non est in oca cultadei tudici● 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

angustia quod nouit charitas vestra aebere nos exequits fidelis corporis solemne objequium August con 2 in Psal 103. sub mitio as yet wee knowe we haue examples both of elder and present churches Greg. Nazian writing of the holy man Basil witnesseth how lamentation for him were so great as the Psalmes then sung were quire borne downe with mourning and heauines Againe in another place comparing the gouernment of Constantine with the tiranny of Iuliā the Apostate and of their death He that is Constantine was brought with solemne publick prayses and orations to the graue and withall such complements as wee christians thinke to honour a Godlie translation or death of godlie men Anon after hee calleth the dueties then performed A funerall recompence of Psalmes singing c. S. Chrisostom of his time what are himnes saith he Doe we not with them glorifie thanke God that at the last he hath crowned our friend gon hence now he is eased of his sore labours Againe anon after Consider what thou singest at such a time Returne O my soule into thy rest or that Psalme I will not feare what man doth vnto mee For these were the Psalmes of Dauid it seemeth they sung in those dayes As thus in the greeke church so in the west churches the like manner was for Tertullian sheweth that the deade were wont to be buried by the presbiters or ministers with praier Origen vpon Iob witnesseth that there was thanksgiuing to God for the dead that they dyed in the faith and euery one wished the like for himselfe that he might make the like godlie and peaceable ende Saint Ierom noteth the like of the life and death of Paula y● who le cōpanies of the citys of Palestin came forth to hir funeral there were sung in course Psalms in Heb greek Latine and Syriack and in other places of his workes hée alledgeth asmuch of others And Saint Austin also implyeth that his second sermon vpon the 103. Psalme was at some funerall wherefore he was driuen to abridge his speach The shortnesse of the time forceth me to be briefe and the reason your loue knoweth Qui diuine ●ocatione ab hac vita recodunt cum Psalmis tantūmodo Psallentium vo cibus debent ad sepulchrū deferri concil Tol. 3 can 21. In sepulturis exequiis morta lit atis admonitio diligens fiat exeit ands in ter alia prasentes vt recogitēt sib teodem modo hinc excedendīs esse concil Col. part 7. c. 52. Antequam cor pustradatur se pultura quaedā recitantur a maioribus eorīa ad hoc conscrip ta quibus diutna iustitia commendatur hominum peccata exaggerantur c. Maimoni tractat de luctu c 4 apud Trē in mare 4 8. Improbamus maxime Cyni coscorpora mor tuorum negligentes aut quā negligentissime contemptissime que in terram abiscientes nun quam vel verbū bonum de defunctis facientes Helnet conf posler c. 26 Sect. 16. Iudicamus vtile esse vt in funeribus ca è sacris literis recitentur explicentur qua ad corroborandam fidem in horrore mortis ad cōfirmandam spem resurrectionis conducunt Witteberg confes cap. 24. Ibid an har because we are to performe a solemne duetie to the funerals of a faithfull bodie In the councell 3. Of Toledo can 21. They who by God are called out of this life must bee brought to the graue with Psalmes onely and the voyce of singers As for a funerall song which was commonly sung for or to the deade we vtterlie forbid In the councell of Colon. Par. 7. c. 52. In burials and funerals the people must carefullie be admonished of mortality and they which are present must be rouzed vp to recount with themselues that they must depart hence after the same manner Among the Iewe as ●their owne Rabbins witnesse the fashion at buriall hath beene and is this Before the corps be ●eliuered to the graue certaine points are recited by their anncesters written to this purpose wherein the diuine iustice is commended and mens shines exaggerated whereby they deserued death and God is intreated so to exercise his iustice that withall hee forget not to be merciful But these examples are peraduenture out of date and some later practise nearer home in our reformed churches will better content some These therefore bee the confessions of other churches at this day We vtterly disallow al Cinicks who neglecting the bodies of the dead or els tumbling them into the earth in a most negligent contemptuous sort neuer once mention a good word of their dead Heluet. confess Againe the church of Wittenberg c. 24. Loue and charitie exacteth at our handes to wish the dead al tranquillitie and happinesse in Christ Besides that wee must commende our dead to honest buriall so neare as we can in regarde of the time and of mens places and all to witnesse the hope of the resurrection Therefore iudge wee it expedient that in funerals those thinges be recited out of holy scripture and then published as doe make for strengthening of faith against the terrors of death and to confirme our hope of the resurrection But leauing this argument sufficiently handled so farre forth as it concerneth other mens contradictions or our iust defence wee proceede to the chap following Chap. 2. We cannot Subscribe Because we know not how it agreeth with Gods word to desire him to grant any thing which our prayers dare not presume to aske WOrds ministring this doubt are taken out of the Collect on the 1.2 Sunday after Trinitie Almighty and euerlasting God which art alwaies more ready to heare then we to pray and art wont to giue more then we desire or deserue power downe vpon vs the abundance of thy mercy forgiuing vs those things whereof our conscience is afraid giuing vnto vs that which our prayers dare not presume to aske c. Herein our find-faults and their abettors make plaine what they mislike but what cause they haue so to doe they mention not It ●alleth out very often that the minde of him who prayeth is otherwhiles much streightned as thinking it doth not pray when it doth and forgetting how it dares while it complaineth that it dares not These words are contrary to another Collect read on the 23. Sunday after Trinitie God our refuge and strength which art the Author of all godlinesse be ready to heare the deuou● prayers of the Church and graunt that those thinges which we aske faithfully we may obtaine effectually To aske faithfully to aske doubtfully are contrarie one to the other These two are no such extremities but for a time one in●ureth the other as heat and cold when either of them is indifferently found in the same person but with this difference that they are imputed to a seuerall beginning the one of nature the other of grace the one of flesh the other of the spirit The flesh

words These words are read the 24. Sunday after Trinitie But frée from corruption vnlesse the harmonie of the Gospell be charged herewith for it saith asmuch vnlesse also the scriptures in S. Luke c. 8.54 and S. Marke in Syriack Talitha Cumi cap. 5.41 for relating the same historie he found guiltie of this sinne yea vnlesse also they that vrge these things against the testimonie of S. Marke and S. Luke be able to tell vs vpon their credit that not onely now no auncient Gréeke and Latin copies haue it but also heretofore none euer had it which we assure our selues they will neuer dare For it séemeth the Latine followeth some auncient copies that had it though peraduenture since these copies are now perished But leauing probabilities what false doctrine is it to reade for Gospell what S. Luke and Saint Marke haue in supply of the historie mentioned in S. Mathew 5. With wisedome Ierem. 23.5 These words are reade the 25. Sunday after Trinitie prophe●ying of Christ He shall ●aigne or beare rule and shall prosper with wisedome This with wisedome is neither too much for Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vtrunque significat Caluin Prudenter vel prosperè aget Ibid as if it were more then true to say so of the Messias nor is it more then the word signifieth For Shacal in this place signifieth both and therefore Master Caluin expresseth both in his Text wisely and prosperouslie he shall doe 6. Thou wouldest take heede Luke 19.42 All writes note this spéech of our Sauiour ouer Ierusalem to be abrupt and very passionate as offering some what to be vnderstood Which he doth not expresse which Euthimius supplyeth thus thou wouldst not perish Austin Non perires Euthym. Forsit an perm●neres Aug. epist 79. Hieron The ophil O quam fesix esses P●scas r. Fleres alas apud Erasamū peraduenture thou shouldst yet continue Hierom and Theophilact I could haue wisht thou hadst knowne Piscator O thou hadst beene happy others as Erasmus obserueth Thou wouldst haue wept or as in the Communion booke thou wouldst take heede which also is the exposition of the auncient 0695 0 Curares thou wouldst haue seene to it And are all these supplies corruptions What then shall we iudge of most mens labours in this kinde who in translating are forced to make supply with words not found expresly in the letter of the originall but yet are couched in the grace of a passionate tune and sought out by that spirit whereby they were first conceiued wherein for so much as we no otherwise iudge of this place here thus translated it is but a sorie amends some make those translators who euer they were to call the helps they aford vs by no more gracious a name then plaine Corruptions 7. It is I feare not Luke 24.36 These words are read on Twesday in Easter weeke and were such as our Sauiour vsed after his resurrection ●isdem verbis eo● alloquutus est post resurre ctionem Marle in Math. 14.27 Apparet huc transcriptum ex Euangelio Iohannis Erasmus in in Luc. 24. for so it is noted in Marlorat vpon Math. 14. With which no more reason haue any to be effended for being vsed in this place of Luke 24 then with that in verse 38. why are yee troubled which if we goe by thinking Erasmus saith is taken out the Gospell of Saint Iohn and put here Our blessed Samour said the one as much as the other and by Erasmus his iudgement Saint Luke hath one asmuch as the other Both belike corruptions But to what ende is this captious quarrelling at wordes since we cannot deny but this forme of speech was very much in vse with Christ And the Syriack and Latin beside the auncient Fathers Saint Ambrose and others doe read these words It is I feare not Luk. 24.36 8. Be sober 2. Timoth. 4.5 Words put in which other Bibles peraduenture haue not But yet no offence to be taken hereat 1. Considering this may come from diuerse copies some hauing the words some omitting them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. As also from the word here Nephe which in Scripture sometimes is interpreted he sober somtimes watch 3. Neither is it misbesceming the Apostle Paul to teach nor his scholler Timothie to learne so much And therefore all this remembred might intreat of vs a more fauourable construction then to staine the ceedit of this and those other places with the reproch of Corruption By peruerting the meaning of the holy Ghost Grieuous if true but odious because false Saint Peter noteth them for vnlearned and vnstable that peruert Scripture and they doe it saith he to their owne destruction 2. Pet. ● 16 Surely vnlearned and vnstable our translators were not but setled in the truth of great knowledge in the toongs men reuerend in their times whē they implored those fruitfull paines to publish the scriptures nor shall the malice or Satan now preuaile to their disgrace as it seemeth this bitter inuectiue doth forciblie intend But draw we to the instances 1. Because of mens works done against the words of my lips c. for Concerning the works of men by the words of thy lips Psal 17.4 The difference is twofold Solens Hebrai causarum omne genus interdum exprimere praefixa litera 1. Against the words c. insteed of By the words 2. Of my lips c. For thy lips Of the first this we are to know that the letter in seruice here is (2) Beza 〈◊〉 Luc. ● 1 which the Hebrewes manner is to imploy in the front of a word to expresse all sorts of causes And the learned in that toong well know that it sometimes doth signifie against as Exod. 14. he shall fight for you against the Egyptians the Hebrew is this letter in the Egyptians Exod. 14 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes it signifieth by as here some render it And whether way in a diuerse relation to the person no dangerous interpretation In the first person of Dauid so it hath coherence with the third verse In the person of God so it hath coherence with the words following Now in other trāslations besides our English take the Arabick the Siriack the Chaldee the Greeke and ye may note the like difference yet not any of them for ought we obserue is charged to peruert the meaning of the holy Ghost As for the exception taken at the Communion Booke which translateth in the first person my lippes what others reade in the second person thy lips the reason may be thus First because the translators read * not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else tooke the termination to be Paragogicum Secondly Because the two xerses both this where these words are and that going before deliuer the rest in the first person for a little afore in the third verse the Prophet spake in his owne person I am vtterly purposed that my mouth should not offend as also in this

Iudaicum illius antiquae faelicitatis c. Pint●s in Esai 6● 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 bra●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 sa●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 ow● 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 cōfesse 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 acceptāce 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 suspiciō 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