obseruation Doe you impugne Subscription in Word or Deed for many Conforme which will not Subscribe N. We approue not them For a daily publique Conformitie is more then a single and almost solitary Subscription Now generally against Subscription I thus dispute To subscribe to a thing that shall be altred is vnlawfull But a new Translation is expected and new Homilies promised to bee set forth by common authoritie Ergo. I. If your Maior were firme How might Ceremonia dicta est à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remaine for a time the Iewes in ancient time haue subscribed to the Ceremonies in Moses Law which were to bee altred by Christ Or how may Subiects sweare to the obseruation of a Law which is repealable at the next Session of a Parliament Againe your Minor doth rely vpon two dreames For first you suppose that in the new Translation all things shall bee innouated according to your doubts as Polycletus made an Image according to the minde of the multitude Secondly whereas one and twentie Homilies before promised are now extant you still suspect that some errours shall bee obtruded vpon you by authoritie N. We haue as little cause to hope the first as iust to feare the latter My next reason then is this To subscribe to knowne errours is little better then heresie But in your Seruice-booke is a masse of Errours Ergo. I. The Maior of this reason is refelled by the Minor of the former argument For if the Translation shal be corrected by reason of some errours supposed therein It is cleere that the intent of Subscription is only to oblige vs to thinke that no fundamentall errour is lurking in it seeing no Booke saue the authentique Canon of the text can claime to it selfe simple immunitie from errour The masse of errours Errorum massa Missa mentioned in your Minor will bee to massie a worke for you to proue N. My last argument doth thus proceed It is a crying sinne to subscribe to antichristianisme But such is your Liturgie according to your owne former definition as being imposed vpon the Conscience with pretended necessitie Ergo. I. Your Minor is a misprision For I said that Antichrist imposeth things indifferent as necessary to saluation But you altering the state of the question intreat about necessitie of Conformitie vnder the penalty of Depriuation Ignorantia Elenchi not of eternall life but of a momentanie liuing And yet all both Nations and Religions haue vrged this vniforme order N. Doth not then Subscription binde the Conscience I. It bindes as it is an oath tendered to God directly and yet indirectly also as it is an humane constitution So ill Positiue Lawes tie the Conscience by vertue of the fift precept of the Decalogue N. Things indifferent cannot binde Conscience But Ecclesiasticall Lawes are about things Figura dictionis quatuor termini indifferent Ergo. I. Your double medium causeth your argument to play fast and loose For Obedience in things indifferent is necessary not indifferent N. What then are wee bound to obey our lawfull Superiour in all things I. In things necessarily good wee doe immediatly obey God men only by consequence If men command things euill we obey by tollerating what they inflict not by performing what they inioyne In the first they declare what God commands to be done in the latter what to be indured Wherefore it remaineth that things indifferent alone are the proper obiect of humane Commandements N. No action is indifferent but each thing commanded is an action Ergo. I. Your medium hath two faces like Ianus For an action is to be considered either simply and alone and so it is good as being a motion depending on the first mouer Or ioyntly with Circumstances and that in a double manner First in regard of the abilitie or possibilitie whilst it may be done Secondly in the act when it is performed Before it bee done it is indifferent but once breaking out into act it becommeth distinctly good or euill according to the Circumstances which determine the same Now an action commanded is supposed as not yet done whereupon the Hebrewes call the Imperatiue Moode the first future and so remaineth many times indifferent CHAP. III. Of Feasts and Fasts N. TO omit your winding Sophistry and sundry other arguments against Subscription not as feeble but expecting a fitter place From the person commanding I passe to the things enioyned Time Place Ornaments Time I diuide into Feasts and Fasts Against your Festiuals I argue thus Dayes made holy by men are lawlesse But such are your holidayes Ergo. I. Your Maior is refuted by k Ester 9. 21. 1 Mac. 4. 59. Iohn 10. 22. the Text. N. These Feasts were appointed by Propheticall inspiration therefore not meerely by men I. This answer is like that of Sympathie and antipathie or influence of Starres and the like refuges of ignorance How know you that Queene Hester was a Prophetesse or Mordecai a Prophet Would you trust the Story of the Maccabees if there you should finde it written that Iudas was a Prophet Is not this one of the Bookes that you would hisse out of the Church Nay may wee suppose that Iudas had he beene a Prophet would haue translated to Leui that dignitie which appertained to the Tribe of Iuda N. Dayes wherein God hath permitted man to labour may not by men be sanctified But such be your Church Holidayes Ergo. I. Your Maior is doubtfull and dangerous For if you meane that daies which are not consecrated by God may not by men to him be dedicated you will soone deface all the outward face of Religion whereof the most noble act hath and doth consist in dedicating Goods and Lands to the Church But if you intend that dayes because they are indifferent may not by authoritie bee restrained and determined then doe you bring into the Church an anarchie In the one you follow Swingfeldius in the other the Anabaptist against which rocke I perceiue you often rush N. I let slip your captious inferences and hasten to the third proofe Your holidayes are dedicated to creatures therefore vnlawfull My Antecedent thus appeares The Sabbath or Lords Day you call Sunday giuing it to the Sunne which as it is reproued by Papists So some haue Rhemists vpon Apoc. 1. 10. ignorantly turned it to the Sonne of God With the like vanitie you giue Munday to the Moone Tuesday to Tuisco or Mars Wednesday to Woden or Mercurie Thursday to thundring Iupiter Friday to Frico or Venus Saturday to Saturne which Deuils were adored by Pagans I. Wee doe no more dedicate our dayes to creatures by whose names wee tearme them then the Hebrewes did the moneth Abib to an eare of Corne for so doth the word import Further I maruell that you call the Lords Day the Sabbath for the men of your ranke were wont to stile this a Iewish name But there bee some opinions that bee as short liued as
certaine creatures by the riuer Hyppanis which liue but a day Yea but the Rhemists do mislike the name Sunday By this you may coniecture that our Liturgie was not borrowed from the Missall Besides what needed Alesius to turne it into Latine if it had bin before extant in the Portuise Whereas you pretend some haue deriued Sunday from the Sonne of God true it is they deduced it from the Sonne of righteousnesse who is indeed the Sonne of the liuing God Lastly those Deuils which you pretend were and are Planets of whom euery day is named according as the Planet ruleth at midnight before As vpon Saturday night from twelue to one the Sunne raigneth so the day ensuing is called Sunday Besides that a Musicall reason is rendred Namely that the fourth Planet is inclusiuely to be reckoned from the former For example Saturne hath his dominion vpon Saturday then omitting Iupiter and Mars you shall come to Sol whose Dion in Augusto most effectuall working is vpon Sunday N. What speake you of the Superstitious ruling of Planets or ridiculous Musicke of Starres I. As it is idolatrous to worship Starres or prophesie by them â—o to denie all their naturall operations and dominions in things inferiour is wilfully to repeale the Statutes enacted in the Parliament of experience No lesse friuolous is it to deride the long obserued harmonious consent of Planets N. With the same boldnesse haue you consecrated the moneths to Ianus Februus Mars Iulius and Augustus Caesar which names you haue borrowed from the Heathens whereas the numerall names of moneths were thought in Scripture most conuenient I. Why may not moneths be stiled according to Planets aswell as Saint Luke named a Acts 17. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a hill of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Doricke word for a Spring because Springs issue out of hils Acts 17. 34 18. 24. Rom. 16. 1. 14. Phil. 2. 25. Col. 1. 7. Acts 28. 11. Ioshua 15. 10. 41. Dan. 1. 7. place Mars his Street or Hill Or why not aswell as men haue retained the names of Planets after their Baptisme For example Denis was surnamed of Bacchus Apollos of the Sun Epaphras and Epaphroditus of Venus Hermes and Mercurius of Mercury So Phebae of the Moone Was not the badge of the ship wherein Paul failed called Castor and Pollux Is not the like to bee seene in the Old Testament both in the names of Places as Bethshemesh the house of the Sunne and Beth Dagon the house of Dagon As also of Persons I will not insist as some might doe vpon this That Ianuary is not named of Ianus but of Ianua a Gate as being the entrance of the yeare Nor February of Februus but a febribus of Agues being a moneth obnoxious to that disease No nor March of Mars but because things bred therein are martiall and valiant agreeable to the Planet not to the Idoll Mars Now wheras you are displeased that moneths haue their appellations from Iulius and Augustus Caesar Why might not this be indured aswell as the Citie of Dauid or Gibea of Saul 2. Sam. 6. 10. Esay 10. 29. If Places why may not Times be tearmed after men But these names are borrowed from Heathens Did not the Hebrewes borrow the names of their moneths from the Chaldeans Except wee thinke the fourth moneth Tammuz Ezek. 8. 14. was taken from the Egyptians Was not Abib the first moneth surnamed Nisan Tisri the seuenth Ethanim Chisleu the ninth Bull Of these some are appareÌ„tly Chaldean words Lastly whereas you pretend that the numerall names of moneths as the first second c. were thought most conuenient This to bee vntrue you partly now perceiue by the other names attributed to them in Scriptures Also you know that September the three moneths following haue names from number and that in old time Iuly and August were called Quintilis and Sextilis N. To let passe your Heathen names of Dayes and Moneths I proceed to your Popish names by which you honour Creatures and especially Saints I. Religious worship of Saints is against the streame of our Church Doctrine If we praise them and God in and for them If we propound them as triumphant lights and markes of imitation with what viperous teeth can enuy carpe at vs vnlesse the same also doe gnaw out the bowels of the Primitiue Church N. Obseruation of dayes is forbidden by Paul Gal 4. 10. I. Namely as parts of Gods worship or as such necessary workes as without which saluation cannot be obtained N. Two dayes you obserue in honour of the Virgin which you hold as meerely necessarie the Purification and the Annunciation I. Wee ascribe to them no necessitie but of order Now whereas foure dayes were kept in Popery for the Virgin Mary wee haue abolished two First the day of her Conception Secondly of her Assumption the one being blasphemous the other fabulous Concerning the other two we consecrate them not to the Virgin but to Christ whose Conception is remembred vpon the day of the Annunciation and Presentation in the Temple in the day of the Purification as may bee collected both by the Collect as also because wee reckon the yeare of our Lord from the Annunciation Day N. Besides this you celebrate a day for Michael the Archangell whom you make a Creature I. If some of your owne spirit were present they would reproue your method for placing the Virgin Mary before the Angels N. I did it because I suppose you preferre her before them her that sinned before them that were euer sinlesse I. Some doubt not but that all men elect are in Christ his humanitie exalted aboue Angels How much more doth this agree to her from whom did immediately proceed that which was assumed by the Godhead through the personall Vnion Againe Christ tooke not Angels but the seed of Abraham N. The Elect indeed are said to bee equall to Luke 20. 36. Angels wherefore it seemeth they are not superiours to them I. They shall be equall to them in immortalitie as also in that they shall not need procreation Neuerthelesse in some other respect they may exceed them But now that Michael is a creature appeares first by Daniel where Dan. 10. 13. 22. Michael is called one of the chiefe Princes and therfore may not be Christ N. The Hebrew word which you translate Chiefe may be turned former I. First this cannot agree to Christ who is not one of the former but the first Prince vnlesse you make three Princes of the three Persons in the Trinitie which speech will not indure the Hammer of a good construction Secondly neither will it accord with Gabriels relation who had not made mention of any former Princes N. If this your interpretation should be granted yet Michael is but one of the Chiefe not absolutely the chiefe Angell or the Archangell as you seeme to insinuate which as it contradicteth your Communion Booke mentioning Archangels So
Prayers wee come to the Confessions vttered in the three Creeds that of the Apostles the Nicen and the Atbanasian The matter whereof howsoeuer wee allow yet first we dislike that you vse the often rehearsall of them and seeme to equalize them to the Canonicall Scripture I. Wee hold it expedient oft to rehearse the 2. Tim. 1. 13. Heb. 6. 1. patternes of wholsome words and doctrines of the beginning of Christ and these Symboles wee place next the Scriptures not onely because they are extracted out of them or by reason of their Antiquitie the first of them being penned either by Apostles or Apostolique men but in part also for their perspicuitie and perfection ioyned with breuitie the vtilitie whereof is now discouered by miserable experience For the Grecians at this day by reason of their bondage vnder the Turkes being not able to trauell much in Scriptures or other Learning haue only these ancient Symboles left them as arguments for their iudgement and Monuments for their faith N. Secondly wee doe principally dislike That the Creed of the Apostles is rehersed by the Minister and People standing I. Concerning the Peoples answeres I In the fift and seuenth Chapters haue spoken before both in the Preface and Short Prayers N. Yea but what reason can you render why the People should stand I. The ancient cause thereof was That 1. Pet. 3. 15. compared with Mat. 10. 18 1. Tim. 6. 13. Consider the difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Luke 18. 11. 13. illîc situs hîc distantia notatur men might shew their readinesse to professe their faith when they were to stand before persecuting Iudges But now there is an other reason of great vse Namely to aduertise the people that this is A Creed and not A Prayer for then kneeling were more conuenient then standing whereas commonly Children take it for a Prayer by tradition from their ignorant Elders CHAP. XI Of God's speech in the Liturgie N. FRom the speech of the people to God vttered in Prayer and Confession wee ascend vp to the speech of God himselfe to the people declared partly in the Ten Commandements partly by their sanction and that either by threatning or commination or by instruction which is offered either to the younger sort in Catechisme or to the Elder in Homilies In the rehearsall of the Ten Commandements these words are omitted which brought thee out of the land of Egypt out of the house of a Or bondmen Deut. 4. 2. 12. 31. Pro. 30. 6. Apoc. 22. 18. bondage Against which thus I reason No part of Gods Law may be omitted But these words are a part of the Law and therefore not to be omitted I. The proofes of your Maior are impertinent and so commonly the men of your condition do vse to lade their Margins with Texts of Scripture as men doe Cammels till they crie For whereas these Scriptures doe forbid omission in practice or interpretation at the most you apply them to reproue omission in rehearsall But now confirme your Minor and all shall be granted N. First the Hebrewes point these words as they doe the Commandements and number the letters of them among the sixe hundred fiftie three letters of the b In the fiue Bookes of Moses are found written 653. Commandements namely 288. affirmatiues according to the ioynts of the body and 365. negatiues according to the dayes of the yeare Reade for these Phillip Ferdinando the Iew. Law Secondly they seeme to bee the affirmatiue part of the first Commandement whereby we are by implication charged to haue and acknowledge the true God I. Parts of the Commandements are of two kindes Substantiall and Circumstantiall called Sanctions The Substantiall part wee finde omitted in the rehearsall of the Tenth Commandement vsed by Saint c Rom. 13. 9. Paul For I beleeue that these words thy neighbours house thy neighbours wife c. declaring the obiects of concupiscence cannot be denied to be essentiall parts of the precept As for the Sanction we finde it left out in the repetition of the fift d Math. 19. Commandement for so these words are accounted that thy dayes may be long in the land c. Now your first Argument doth only inforce these words to be a Sanction or proeme of the Precept considering the Sanctions of the second fourth and fift Commandements are so pointed by the Hebrewes although with a difference N. It may seeme strange that the second Commandement and the three following should haue Sanctions annexed and the first bee destitute thereof I. The ratifications adioyned to them doe follow them But the confirmation for which you contend doth come before the first Commandement And therfore your argument hath no firme proportion Again this Sanction may be generall to the whole Decalogue Neither can you necessarily proue it to be appropriate to the first precept And though it it were peculiar to the same yet why may it not bee omitted in the repetition especially so farre forth as it particularly concerneth the Children of Israel which only were freed from the iron furnace of Egypt N. We are also deliuered from the Spirituall Egypt of Sinne and Poperie So that for this reason Apoc. 11. 8. likewise it should be mentioned I. When Moses repeateth the Law the second time he omitteth the sanction of the fourth Commandement which was added to it in the first promulgation thereof Namely Gods rest after the six dayes of Creation and in place Exod 20. 1. Deut. 5. 15. thereof doth put the deliuerance from Egypt by which we obserue two things First that all Sanctions are not of necessitie to be inculcated in the repetition of the Law Secondly that this confirmation drawne from the Deliuerance out of Egypt doth pertaine as well to the fourth as to the first Precept Besides when Saint Paul doth rehearse the fift Commandement Ephes 6. 3. instead of the Land of Canaan hee nameth the Earth because Canaan was peculiar to the Hebrewes In like proportion howsoeuer Egypt may spiritually signifie Sinne Popery or rather Hell yet because we haue promises of a better Testament we may omit the mention of Egypt according to the saying of the Prophet Your second argument is ouerthrowne Ier. 16. 14 15. by the first For if these words bee therefore part of the Commandements because they are pointed like them I meane as a Sanction may be tearmed a part accidentall then may they not bee stiled the affirmatiue part of the first Commandement because they are not All the Commandements but the fourth and fift haue two accents in each word they only but one pointed like the Fourth and Fift which are counted affirmatiue Precepts Besides where will you finde a Commandement wherein the affirmatiue and negatiue part are both exprest N. It may be found in the fourth Precept For as wee are charged to sanctifie the Sabbath so are we especially interdicted
sentences and words The first sentence is in i Math 9 25. In the Gospell on the 24. Sunday after Trinitie Matthew where you adde these words And said Damosell arise I. Beza tels you that some copies did insert these words out of Saint k Luke 8. 54. Luke it may be also out of l Marke 5. 41. Saint Marke N. Two other sentences are added by you in Luke The first in the Storie of the m Luke 16. 21. In the Gospell on the first Sunday after Trinitie richman And no man gaue vnto him I. It may bee those words were taken out of the Parable of the Prodigall n Luke 15. 16. childe Or else in some Copies they were put in by Consequence of the Storie For it is more then probable that no man gaue any thing to that poore Eleazar or Lazarus whom God and not o So answeres Junius in his Paralells vpon Heb. 1◠21. man helped N. The next sentence added in p Luke 19. 42. In the Gospell on the tenth Sunday after Trinitie Luke is this Thou wouldest take heed I. Beza doth out of Budaeus tell you That this patheticall exclamation hath in it a defectiue breuitie which may fitly bee supplied or explained by this or the like sentence which libertie of supplying who so grants not to all translaters shall shew himselfe more stiffe in opinion then studious for edification N. The words by you inserted are partly in the Old partly in the New Testament And here we cannot but maruell that you call q As Isaiah 40 55. 63. Ier. 23. Ioel 2. Apoc. 14. and the like Prophecies Epistles I. This we doe for two causes First in regard of the matter of these Chapters which is Euangelicall and Hortatorie not vnlike that which is found in the Epistles Secondly in regard of the forme For these being among the Epistles receiue their common name So we say the Psalmes of Dauid though Dauid made not all of them so we reckon the words of r Prou. 30. 1. Agur and of ſ Prou. 31. 1. Bathsheba among the Prouerbs of Salomon So Saint Luke stileth his second Booke The Acts of the Apostles though other mens actions besides the Apostles be there historified N. The first word added by you in the Olde Testament is found in t Isaiah 63. 11. In the Epistle on the Munday before Easter Isaiah where you haue patched the text with this word Israel whereas the place is meant of God as is plaine by the context I. Not so plaine as you pretend The wordes are intricate in the u As may appeare by Iunius his confused translation of this place Hebrew neither will there bee any incongruitie in the sense if we say that Israel remembred the dayes of old and so God in mercie remembred his penitent people Israel Surely though I were of Domitians minde I should bee wearie of killing these little flies N. Secondly you adde in x Ier. 23. 5. in the Epistle on the 25. Sunday after Trinitie Ieremie these words with wisdome I. The Hebrew word signifieth elsewhere to prosper with y 1. Sam. 18. 14. 30. wisdome N. The place in the New Testament is in the Epistle of Paul to the z Gal. 4. 5. In the Epistle on Sunday after Christmas day Galatians where you adde his word naturall I. Why are not wee the naturall sonnes of God by faith N. Christ only is Gods Sonne by nature wee by adoption I. Saint Paul calleth Timothy his naturall sonne in the a 1. Tim. 1. 2. faith N. He meaneth that he loued him in manner as a naturall sonne I. So God though in an other degree loueth vs as he doth his Sonne Christ Can you tell what Corne is shaken by this winde N. In the qualitie there is obscuritie and falshood Obscuritie comes by transposing or misinterpretation of words Of the former the first instance is in b Math. 27. 9. In the Gospel on Sunday before Easter Matthew where you reade whom they bought of the Children of Israel whereas it should bee rendred whom they of the Children of Israel bought or rather valued I. If they valued they bought by consequence As for the obscurity it is in the Greeke aswell as in our English The like Phrase is found in the c Acts 21. 16. Acts for there is a d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the like word in both places vnderstood N. A second instance is in the Gospell of e Iohn 1. 1. In the Gospell on Christmas day as you call it Iohn where you read God was the word whereas the words should thus bee placed And the word was God as both the Greeke f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Article sheweth which declareth the subiect as you terme it not the g Ramus doth terme these antecedens consequens predicate As also the sense and scope of the place doth conuince For it is as improper and indirect a speech to say God is the word or Christ as if one should say a liuing creature is a man or a Tree is an Oake I. Ramus did indeed exclude indirect predication out of his new inuented Logique as hee did also many other most wholsome things Namely the doctrine of Obiectum Modalis propositio Limitatio Distinctio Reductio Syllogismi Figurarum modi Besides he most negligently handled Relation Definition Demonstration h See more in Kekermans Booke called Praecognita Method Euerie Logician can tell you that indirect predication is vsuall For here it is vsed by Saint Iohn in the i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 originall What doe you make words of Scripture like Complementall Pharisees striuing for places Besides if a man should examine you Cuius est haec praedicatio This word was God Could you answere It is not Generis de Specie Speciei de Indiuiduo Nor Differentiae de Specie Much lesse Proprij or Accidentis de Specie seu Subiecto N. We haue hissed the Predicables out of Logique I. You may depart out of the Schooles with them for company For without the Predicables Diuision Definition and Demonstration cannot be vnderstood N. Obscuritie by misinterpretation of words is found in that place of the Epistle to the k Gal. 4. 25. In the Epistle on the fourth Sunday in Lent Galatians where you translate bordereth for answereth I. Doe you meane that it answereth in neerenesse of situation N. Nothing lesse For there is a great distance betweene Mount Sinai and Ierusalem Wee meane it answereth in allegoricall proportion I. The same doe wee meane by bordering Namely not Locall but Relatiue or contrarie N. Other obscure places are in the Epistle to the Ephesians The l Ephes 3. 5. In the Epistle on the 16. Sunday after Trinitie first is where you reade which is father of all that is called father whereas the words should thus be turned Of whom is named euery family I.
those words consecrated to such a mysterie ibid. Marriage not acounted by vs a Sacrament ibid. towards the end and so to the end of the Chapter Of the Ring in Mariage p. 195 CHAP. XVIII Of Churching and Buriall p. 196 What purification is abrogated p. 196. how p. 197. Our Churching of Women no Iudaisme and of the Vaile then vsed p. 198. and of the Offering imposed p. 199. Of Tithes ibid. They are God's Stipends not Almes p. 200. They are not Iewishly Ceremoniall p. 201. They are due to Ministers and so proued ibid. Of competencie p. 204. Citie Tithes p. 205. The Apostles were not maintained by Almes ibid. Priests bury not but assist the Funerall p. 207. Of Prayers then vsed and of Sermons p. 208. The place of Burial p. 209. The second Booke CHAP. I. Of the Booke of Tobit p. 211 THe Apocryphall Bookes no Canon with vs for Doctrine p. 211. And yet vpon good grounds read in our Church p. 212. As namely for the explanation of the Canonicall Scriptures p. 215. Why they are called Apocryphall pag. 216. Of the Angell Raphael in the Booke of Tobit p. 220. Of the seuen Angels in the twelfth Chapter of Tobit p. 221. That number is neither Magicall nor Popish p. 223. The Office of Angels p. 224. Whether they pray for vs p. 225. Whether the Angels eate really p. 227. Of the Angels speaking p. 228. Of Asmodeus the euill spirit p. 230. Of the Nature of Angels both in their Affection ibid. any limitation in respect of the meanes and manner p. 232. Of Almes and how they purge sin p. 235 Of contract before Marriage p. 237 CHAP. II. Of Iudeth and the Song of the three Children p. 241 Of the word Titans and of borrowing words from Peets p. 241. The time of Iudeth's Storie p. 249. Of Bethulia p. 248. Iudeth's fasting whether superstitious p. 249. Her prayer whether impure p. 251. Her craftè whether wicked p. 254. Her course is warranted by the like of Iael in the Booke of Iudges p 257. Of the Song called Benedicite the vse thereof p. 259. The clearing of that Historicall Fragment from obiections p. 260 The Storie of Susanna vindicated p. 262. The Storie of Bel and the Dragon opened p. 264 CHAP. III. Of Wisdome Ecclesiasticus and Baruch p. 265 Of the Booke of Wisdome's Authour p. 265 The explanation of those words But rather being good I came into an vndefiled body p. 266. And of those when a Father mourneth grieuously for his Sonne c. p. 268. Of Tammuz ibid. Of the Argument of Ecclesiasticus p. 269. Of the Prologue p. 270. Of the Treatise p. 272. How Enoch is said to be taken away p. 273. Of Samuels death foreshewed ibid. Of Elias pag. 274. Of the time when Ierusalem was burnt in Baruch's account p. 276. What he meanes by those words Heare the dead Israelites p. 277. Of Ieremies Epistle p. 278. CHAP. IV. Of the Translation of the Psalmes p. 280 Of the Psalmes-Tiles p. 280. Of words detracted p. 283. The sense not corrupted in that 68. Psalme verse 27. p. 284. Nor in the 105. vers 28. p. 285. Of additions to the Psalmes in sentences p. 287. In words 288. Of the obscuritie in translation or euer your pots bee made hote c. p. 291 And of that humbly bringing pieces of siluer c. p. 292. And of that it shall not breake my head pag. 293. Of falshood in translation as in that thou shalt learne frowardnesse pag. 294. And in that Psalme 125. 3. shall not fall ibid. And in that Psalme 107. verse 40. though hee suffer them to bee euill intreated of Tyrants ibidem And in that Psalme 68. 6. Men of one minde p. 295. And in that Psalme 75. 3. when I receiue the Congregation ibid. And in that then stood vp Phinees and prayed pag. 296. And in that make mee to delight in good ibid. CHAP. V. Of the Lessons Epistles and Gospels p. 297. Of the omission of Chapters p. 297. The terme of Lesson p. 299. Of that translation Luke 1. 36. this is the sixt moneth that is called barren ibid. Of cutting the Bible into Epistles and Gospels p. 300. Of those words left out Col. 3. 12. Holy and beloued p. 101. Why we call Prophecies Epistles p. 302. The place Galat. 4. 5. cleared p. 303 How wee are the naturall sonnes of God ibid. How Paul calleth Timothy his naturall sonne ibid. God in a different degree loueth vs as his sonne Christ ibid. Iohn 1. 1. Cleared page 304. Of that Gal. 4 25. bordereth for answereth pag 305. Of that Ephes 3. 5. Father of all that is called Father ibid. Ephesians 5. 13. cleared p. 306. Heb. 9. 25. cleared ibid. Rom. 12. 11. cleared pag. 307. Luke 1. 48. cleared ibid. 1. Cor. 9. 27. cleared ibid. Phil. 2. 7. cleared p. 308. 1. Pet. 3. 20. cleared ibid. A Dialogue concerning the Liturgie OR The Booke of Common Prayer The Speakers NOVATVS A curious Corrector of things indifferent IRENaeVS A peaceable Conformer to the state of the present Church CHAP. I. Generall arguments against the Liturgie I. GOod morrow to you friend Nouatus how haue you fared this cold Christmas N. Brother Irenaus as my body is in health so my minde is ill apaid to heare your good morrow sauouring of Paganisme being drawne from Bonum mane vsed by the Romans and your Christmas of Poperie which ioyneth the Masse to Christ as an Asse to an Oxe or Dagon to Gods Arke I. The Latine word mane properly seemeth to signifie nothing but gracious or peaceable whence we translate Manes good spirits and immanis Cruell In which sense if we interprete Bonum mane it shall betoken nothing but grace or Peace be with you which kind of salutation soundeth more of heauenly Scriptures then of earthly heathens But if mane be taken for the morning as being the most gracious time of the day wherein the brayne is Cooled the stomacke strengthened the heart tempered and the spirits repaired How can this greeting of good morrow more displease then haile or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed by a Luke 1. 28. the Angell to the Virgine which as it seemeth to be deduced from b Ionice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a season So before Luke vsed it the heathens did vsurpe it For Agylla chiefe Citie of Hetruria was called Coere as some thinke of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was vsed by a Citizen in scorne to a Pelasgian besieger the same day the Citie was surprised N. To let your Latine and Poetry passe praier in common talke bewrayes little reverence Againe Iohn 10. we ought not to salute or pray with them whose religion is to vs vnknowne I. To let passe your hard Censures by which you cut out the tongues of tongues and plucke out the hearts of artes Is there not a prayer exprest in the common talk of
can it not bee ballanced with reason I. Obserue First that by this place in Daniel we proue Archangels to bee which some haue disliked For Chiefe Princes and Archangels seeme to vs equipollent Secondly though we stile Michael an Archangell yet by this we doe not simply pronounce him to be Chiefe of all Angels For though many Chiefe Priests doe seeme to bee reckoned yet each of these was not High Priest but some one or at the Mat. 26. 3. most two in the corruptedst times The like may be said of the word arch-heretique or Patriarke Thirdly neuerthelesse we doe probably thinke both that there is one Chiefe created Diabolus found only in the singular number Daemon and Daemonium plurally Angell seeing Beelzebub is the Prince of Deuils as also that this Archangell is Michael not only because no other name of any Archangell is extant in Scripture but principally because the last and greatest worke of Angels 1. Thess 4. 16. namely the raising of the dead is said to bee committed to his Ministerie N. But Michael is called the Prince Now the Prince and Captaine of the Church is Christ I. Though we should yeeld that story in Ioshua to be meant of Christ which yet hardly will Ioshua 5. 14. be euinced notwithstanding wee deny it here to be so taken First because a Prince may either be absolutely so named so is Christ alone or by power delegate and this may aswell agree to an heauenly Angell as to an earthly King Secondly because hee is called here Prince with a tearme diminishing at least in your construction as you shall hereafter vnderstand for the Angell saith There is none that holdeth with me in these things but Michael your Prince Againe wee proue Michael to be a creature out of the Thessalonians before cited For first the word Archangell seemeth to signifie rather a principall Angell then the Prince of Angels Secondly it is there said The Lord shall descend with the voice of an Archangell by the Lord wee vnderstand Compare Iohn 17. 3. with 1. Cor. 8. 6. Christ as being opposed in relation to God This speech then will haue no Coherence Christ shall descend with the voice of the Archangell that is of Christ N. It seemeth the latter words the trumpet of God doe interprete these that come before the voyce of the Archangell Besides it is certaine that Christ's voice shall raise the Dead Ioh. 5. 26. 28. I. It is the voice and trumpet of God the Father and the Sonne in regard of the authoritie and power thereof and yet of Michael in respect of his Ministerie As the same is tearmed the Sword of the Lord and of Gideon Again we proue the same by Saint Iude where Iudges 7. 20. Iude 9. it is said Michael durst not which word little beseemeth the maiestie of Christ N. The Greeke word may bee translated hee could not indure that is hee could not abide to reuile because it was a sinne And it may seeme the Story is taken out of Zachary So that by the Zach. 3. 1. bodie of Moses it may seeme we are to vnderstand the Religion of the Iewes I. That signification is new to Interpreters As for your exposition it is so violent as if it were allied to the Inquisition The Literall sence may not bee relinquished till necessitie doe inforce Lastly we confirme the same by the Prophesie of Michael where it is said that Apoc. 12. 7. 11. hee and his Angel ouercame the Dragon by the bloud of the Lambe N. But the name Michael signifieth who is like God which appellation can agree to none but Christ I. This reason is weake being built vpon the sand of Etymologie Againe why may not this word signifie who is like to the strong one and so fitly bee applied to a created Angell N. From Angels I come to Apostles Where I obserue first That you haue disanulled the holiday of Pauls Conuersion as also of Barnabas and yet to them haue yee assigned Epistles and Gospels I. It was thought conuenient that the Church should not be oppressed with multitude of holidayes wherefore only the twelue Apostles were remembred of which number Paul and Barnabas were not N. You seeme to intimate that Barnabas was an Apostle and so indeed you stile him in his Collect. I. The reason thereof is First because hee was chosen with Saint Paul yea and seemed at that time to be preferred before him Secondly because hee chose Marke the Euangelist for his attendant aswell as Saint Paul did Silas Acts 13. 2. Acts 15. 39 40. 1. Cor. 9. 5. 6. Thirdly because he seemeth to be reckoned amongst the Apostles N. Next after the Apostles I descend to the Martyrs amongst whom you haue placed the Children of Bethlehem whom I wonder you terme Innocents I. Were they not innocent whose Parents were Iewes who were in the Couenant of Circumcision N. But it may seeme That this Diuine iudgement ouertooke them because their Parents inhumanely refused to lodge Ioseph and Marie I. Saint Luke yeeldeth a milder censure Luke 2. â— namely because there was no roome in the Inne as it might bee by reason of the multitude of them which hastning to bee taxed preuented their comming N. Could they bee Martyrs who could not vnderstand much lesse acknowledge Christ I. Martyrs they were not either as Saint Stephen in will and suffering or as Saint Iohn in will but not in suffering yet they were Martyrs insuffring for Christ as the Children of the Israelites drowned by Pharao were in like manner Martyrs vnder the Law N. Not the punishment but the cause makes a Martyr which they could not vnderstand I. The cause was Christ a most fit cause of martyrdome which though they vnderstand Math. 18. 10. Heb. 1. 14. not yet because Gods Angels defend infants aswell as the rest of the Elect God vpon his diuine knowledge might auenge vpon Herod their bloud aswell as of other Martyrs N. Your diuision of Martyrs is vntrue For Matb 20. 23. compared with Ioh. 18. 11 Iohn died a violent death as appeares by the prophesie of Christ concerning him I. First it may be the Cup may signifie aswell affliction as death Now that Saint Iohn was afflicted it appeares by his confining in Pathmos which is said to be vnder Domitian Secondly the speech of Christ may bee conditionall not positiue as if he had said though you should drinke of the cup of my death yet might you not sit at my right hand c. Now an hypotheticall speech doth not inferre a positiue assertion Thirdly though Saint Iohn were a Martyr like Stephen yet because Steuen was the first voluntary Martyr Saint Iohn though best beloued must be placed after him yea and after them both the Innocent Children as being Martyrs in another kind dying for Christ besides or before knowledge N. But Herods daughters childe who then was at nurse in Bethelem is said to be slaine
to shew that the People might say after the Minister not that they might answer him The reason and end whereof I cannot conceiue I. The end thereof First is to ease the Priest Secondly to raise vp in the People memory attention and zeale the first to prepare the minde the second to make it concurre with the Priest The third to apply the Publique sayings to each priuate mans vse N. If a good intention might make a good action the money changers in the Temple might be iustified which helped the people to the money of the Sanctuary but where is the warrant of your practice I. Our warrant is drawne from proportion As the Priest would not suffer Dauid and his followers to taste of the holy bread vnlesse they had beene seperate from women by analogie to Gods Commandements vpon Mount Sinai So wee cause the People to answer 1. Sam. 21. 4. Exod. 19. 15. the Priest by a proportionable reference to the practise of Miriam and Anna. Againe seeing diuers of the Psalmes are prayers And Exod. 15. 20 21 Luke 2. 38. Consider the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publique psalmodie is approued by all men of tempered wits Wee know not why the peoples Responsals or answers in praier should be reiected N. There is no lesse errour in the matter then in the persons The first fault of the matter is their vsing of Gloria Patri which is but an human inuention I. Were it so yet were it tolerable as we shewed when wee spake of Set Prayer But true it is that Athanasius a man inuented it and the whole Church approued it which as we thinke had the Spirit of God N. That whose first vse is decayed ought to be abolished but the vse of Gloria Patri is now decayed which was to detest Arrians and Macedonians denying the God-head of Christ and of the Holy Ghost now therefore it is to bee abrogated I. First the Maior is vntrue For though the first vse of the Arke were to preserue Noah with his Family yet Moses made an Arke for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Arke to preserue things aliue Gen. 6. 14. whence Thebes was called by the houses thereof built of Cadmus ships 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Arke to keepe things without life Exod. 25. 10. another vse And though the first vse of Manna were to feed the people yet it was reserued in the Golden Pot many hundred yeares The like is to bee said of the Brazen Serpent which though it healed not them that looked on it yet was it kept till the dayes of Ezekias Againe your Minor is weake For at this day we know by a certaine migration of soules or art of Endor sundry both Arrians and Samosatenians and Tritheites Turkes and Iewes which doe no lesse impugne the Trinitie then did the Old Heretiques Besides the Grecians denying the Holy Ghost to proceed from the Sonne denie withall in our opinion the Sonne 's equalitie with the Father which seemeth to bee acknowledged by this Gloria Patri Are there not amongst vs many Familists which are said to disclaime the God-head of the Holy Ghost Are there not many stiffe-necked Atheists which all in their liues some in plaine words denie the Glorie Trinitie and Eternitie of God which three things are orderly combined in this Doxologie Nay is any man of that trāscendent capacitie to whom it shal not be auailable to haue this more then Super-celestiall Mysterie often inculcated into his flitting memorie N. The words wee might better indure were they not so vnseasonably reiterated at the end of all the Psalmes and sundry Hymnes I. You complaine as I heare that Alleluia Prayse yee the Lord is omitted seuenteene times in the end of certaine Psalmes and yet when we at the end of euery Psalme doe most distinctly praise God which Alleluia doth enioyne vs to doe you seeme to be in Choller Againe the end of this rehearsall is First that the ignorant which cannot reade may be aduertised where each Psalme endeth Secondly that the true vse of Psalmes which is the praising of God may bee manifested in practice Thirdly That many irreuerent persons by meanes of this which seemeth to be a kinde of prayer may bee put in minde of the dutie which is most decent in the hearing of the Psalmes namely vailing the Bonnet which many doe with as little regard neglect as they which depart from Baptisme before the Thankesgiuing Of which kinde of Sacrilegious prophanenesse we obserue many lamentable trials among the dissolute multitude N. The second fault in the matter of these prayers is found in these words after the Apostles Creed There is none other that fighteth for vs but only thou O God I. Are there not sinnes enow why make you more what is the knot in this bulrush N. First you seeme to pray for peace in your owne time without regarding the posteritie I. We pray for the one as being a blessing of God promised to two worthy Kings of Iuda 2. Kings 20. 19. 22 10. the latter we neglect not Only we dare not presume that peace shall remaine with vs with her wings clipt for euer When we aske bread for this day doe we neglect to morrow Doe we not tread as neere as may bee in the steps of Christ who forbids vs to take care for to morrow N. Againe when you pray for peace because none fighteth for you but God you seeme to intimate that you would not feare warre if any should fight for you but God I. This is rather our meaning That we feare no warre but expect an eternall peace if God defend vs who is the Lord of Sabaoth that is of Hoasts At which word in the Te Deum some haue cauilled not remembring that it is found in the Greeke Text of Saint Paul For had it beene in the Te Deum Sabboth Rom. 9. 29. not Sabaoth might not that also bee iustified Did not sundry ancient Iewes tearme God the Lord of the Sabbath Day Is hee not indeed the Lord of rest which that word implieth But to returne from this seeming digression God is our a Psal 18. 2. 121 4 127. 2 shield and b Psal 73 25. watchfull keeper him only wee haue in Heauen and Earth And now remember you auouched c Dan. 10. 21. Michael to bee Christ Consider the words there written There is none that holdeth with mee in these things but Michael your Prince If Michael here bee Christ are not the words the same in effect with these in our Liturgie at which you stumble In summe though Angels and Men fight for vs ministerially and in the nature of instruments yet God only fighteth as principall Agent teaching our d Psal 18. 34. hands to fight CHAP. VIII Of the Letanie N. THe Short Prayers being handled I proceed to the Letanie being a more continued forme of Prayer which as I take it doth want things needfull and abound with things needlesse
N. That part of the Minor is to bee applyed to Orders and Matrimony I. Belike then you affirmed that ioyntly of all the Sacraments which should haue beene deuided among them N. We most insist vpon the last clause Namely that they haue no visible signe I. Neither is that built vpon a Rocke For haue not Confirmation and Orders the visible signe of imposition of hands Can you conceiue of Matrimonie without hand-fasting Or of Extreame Vnction without Visible Infusion of oyles Nay if Sensible bee Visible and Audible be Sensible Is not Confession in Penance directly Audible so Visible by your owne interpretation N. What then Doe you reuiue the Seauen Popish Sacraments I. Nothing lesse But onely I manifest vnto you with what leaden weapons you impugne the iron enemie namely the Papist Against whom while you deferre to fight our Church becomes like the Oake cleft with wedges made out of her owne bodie N. If this Argument be weake you condemne the Booke of Articles which propoundeth the Art 25. same reason I. You mistake the meaning of the Booke yea and the words also The words are thus Being such as are growne partly of the corrupt following of the Apostles Partly are states of life allowed in the Scriptures but yet haue not like nature of Sacraments with Baptisme and the Lord's Supper for that they haue not any visible Signe or Ceremonie ordained of God Here first you perceiue that the word Partly was twice left out of your argument wherevpon came your fallacie of Compounding and Diuiding And so it may bee the hauing of a visible signe taking Visible in his proper sence doth exclude Penance They being onely a state allowed in Scripture doth shut out Matrimony as the corrupt imitation of the Apostles doth Anoyling Some such like thing may bee thought of Confirmation and Orders But it is vncertaine N. Yea but they all fiue are denied to haue a visible signe I. Some coniecture that by Visible is meant that which is perceiued by many senses and this kind of Signe may bee proper to Baptisme and the Lords Supper But the plaine answere is That no Sacraments excepting those two haue a visible signe generally necessarie to saluation N. Without Orders there can be no Ministery without the Ministery no Visible Church without which there can bee no ordinary salution I. Orders are mediately necessarie for all but immediately for Ministers alone N. From the number of the Sacraments I come to their end Namely their necessity against which I thus argue Those things without which saluation may be obtained are not necessary to saluation But such are the Sacraments Ergo. I. I thus encounter your Maior Those things without which saluation may bee obtained are not necessary to saluation But without Miracles Saluation may be had And therefore Micracles euen those of Christ shall bee needlesse to saluation N. Miracles are no ordinary meanes to saluation but extraordinary I. So Sacraments are not extraordinary Which heresie denieth all outward Sacraments but direct and ordinary meanes for vnlesse you be a Swingfeldian you must acknowledge that neglect or contempt of Sacraments is a Barto life eternall And so both the doubtfulnesse of your Maior and falshood of your Minor doe at once appeace in their colours N. My second reason is this Things necessary to saluation doe conferre grace But Sacraments do not and so are not necessary I. Your Maior is not well poised For is therefore the Sabbath needlesse to saluation because it doth not conferre grace Againe your Minor wants the bridle of bondage and limiting distinction For though Sacraments doe not actiuely Physically and by infusion conferre grace yet none but publique enemies to all Sacraments will denie that they bring grace passiuely and by the assistance of the concurrent Spirit of God Euen as the Circles of Magicians and Spels of Witches are said to bee operatiue not of themselues being meere quantities but by the concurrent assistance of Satan with whom the bloudie couenant is stricken Now that Sacraments are necessary to Saluation it appeares by three things First because they are Gods Ordinances and so most needfull Secondly because they are markes of the Church visible out of whose bosome there is no ordinary saluation Thirdly because faith is begun in Baptisme and strengthned in the Lords Supper The necessitie whereof is greater then of water and fire nay then of friendship N. This shall bee tried in the particular Sacrament to which wee now descend It seemeth then that you make fiue Sacraments Baptisme Confirmation The Lords Supper Penance and Orders which last because it is not expressed in the Liturgie we will now omit I. You confest before that wee made only two Sacraments generally necessary why doe you then place Confirmation betweene Baptisme and the Lords Supper And where doe you finde our Sacrament of Penance N. The reason of these things shall afterwards be z In Confirmations and the Visitation of the sicke declared Now I come to Baptisme In the dignitie you giue to Baptisme we note two errours First you corruptly cite the words of Christ to Nicodemus Vnlesse a man be borne of water and of the Holy Ghost For by water you vnderstand the Baptisme of the Floud as you terme it Whereas indeed by water you should conceiue nothing but the purging efficacie of the holy Spirit I. Wee embrace the literall sense why doe you flie to a figure without important necessitie N. Yea necessitie doth vrge vs so to doe For else we should grant the necessitie of externall Baptisme to saluation I. You heard before that Sacraments were thus necessarie Why doe you now rowle the same stone N. Proue in particular now Baptisme to bee necessary to saluation I. First Circumcision was thus necessary For the soule vncircumcised was to be a Gen 17. 14. cut off from the people of God Yea God would haue slaine Moses because hee neglected the Circumcision of his b Exod. 4. 24. Sonne Nay the necke of the Asse-coult not c Exod. 13. 13. redeemed was to bee broken which redemption was proportionable to Circumcision as appeares by the d Exod. 22. 30. time thereof But Baptisme is answerable to e 1. Pet. 3. 21. Circumcision therefore equally necessarie Secondly Baptisme is tearmed the lauer f Titus 3. 5. of regeneration whereby the Church is g Ephes 5. 26. sanctified It is also called the Baptisme of repentance vnto remission h Marke 1. 4. Acts 19 4. of sinnes Yea Peter and Paul being demanded what men should doe to be saued The one in direct words both in practise did vrge i Acts 2. 37 38. 16. 30 33 34 Baptisme aswell as beliefe Yea Christ himselfe saith Hee that beleeueth and is baptized shall bee k Marke 16. 16. saued And Peter peremptorily auerreth that Baptisme l 1. Pet. 3. 21. doth saue N. First it seemes by these places That saluation is not ascribed to Baptisme
Ezekiel had done So that it seemeth Matrimonie was consecrated by these Diuine Pens to the opening of this mysterie N. But doe you find no other consecration of Matrimonie then this I. Wee doubt not to say with Antiquitie that Euah being taken out of the side of sleeping Adam was a figure of the Church proceeding from the vertuous side of the Second Adam sleeping in Death God therefore deliuering Euah to the Man did consecrate Marriage to represent this Mysterie N. From the end I passe to the forme which in these words is set downe I pronounce that they be man and wife together In the name of the Father of the Sonne and of the Holy Ghost Amen which differs little from the forme of Baptisme I. What call you the forme of Baptisme properly N. These words I Baptize thee in the name of the Father c. I. What Scripture haue you for this opinion N. Is it not written d Math. 28. 19. Goe teach all nations baptizing them in the name of the Father c I. But doth Christ command vs to vse these verie words In the name of the Father c N. So all thinke but Papists who say That this forme doth depend vpon the vertue of Tradition I. The plea of Tradition is here impertinent For tell me is not Baptisme a Sacrament Is not a Sacrament an Action Can the forme of an action be words Againe is the forme in those words I Baptize Or in these In the name of the Father To auouch the former is vaine For can the forme of Baptisme bee to Baptize The latter is as vntrue For by the Name of the Father c. is meant the Authoritie of the Trinitie By which is rather intimated an efficient cause then a forme of Baptisme N. Doe not we generally say that the Arrians erre in the forme of Baptisme because they vse thus to baptize Infants In the name of God the Father and of the Sonne a Creature And of the holy Ghost a Creature I baptize thee I. What thinke you of him that baptized an Infant In nomine Patria Filia Spirita Sancta Did hee erre in the forme of Baptisme N. No doubt his errour was in the forme of the words his Latine being not congruous yet the Baptisme was no nullitie neither might be iterated because the substance and forme were still retained I. You see then that this phrase is but meerely popular So that by forme is only meant forme of words that is a forme representatiue not reall For it is neither inward nor outward Not inward For that is the vnion of Christ's bloud with vs Not Outward For that must be Visible not Audible a Deed not a Word But were all this granted will you make euery thing a Sacrament wherein these words are vsed In the name of the Father c If Paul instead of these words I e Acts 16. 18. command thee in the name of Iesus to goe out of her had said I command thee in the name of the Trinitie had he spoken any thing vnfit or vntrue N. Nothing lesse except wee thinke that those which were baptized in the Name of Iesus f Acts 19. 5. Christ were not baptized in the Name of the Trinitie which to maintaine were little lesse then Heresie I. What then Did Saint Paul make dispossession of Deuils a Sacrament because hee vsed words equipollent to these In the name of the Father N. He did only declare by what authoritie he cast out the euill spirit I. So when we say in Matrimonie In the the name of the Father we only shew in what Name and by what Authoritie we pronounce them to be man and wife namely in the Name of that God which conioyned the first couple in the Paradise of Pleasure N. As the causes so the signe namely the â—ing shewes Marriage to be a Sacrament which being a meere humane inuention is to be exploded out of the Church I. What thinke you of the Eare-rings which g Gen. 24. 22. 30. Abrahams seruant gaue to Rebecca N. Hee thought shee should be wife to Isaake and therefore presented her with these symbols of nuptiall amitie But what Can this warrant the prophaning of the Church with a Ciuill Ring I. What conceiue you of the h Rom. 16. 16. holy kisse enioyned by the Apostle N. It was a signe of spirituall amitie and therefore vsed in the Church I. But was the signe also spirituall N. It was indeed drawne from a ciuill custome of the East yet amplified and conuerted to bee an argument of spirituall coniunction I. But yet it was commanded by the Apostle why is it not still practized in the Church N. It was not iudged so decent by reason of the contrarie custome in some parts of Europe I. By this you may vnderstand that the thing was but indifferent and mutable and yet for a time enioyned by Apostolique and Ecclesiasticall Authoritie as were also the i Acts 15. 20. 28 29. Loue Feasts and likewise abstaining from things strangled and from bloud From which last instance we thus argue Abstinencie from things strangled and from bloud were for a time necessarie by reason of the Churches iniunction And yet the same things were then but indifferent and changeable as all men doe confesse Some things indifferent therefore may by the Church bee imposed as necessarie I meane in regard of the externall order not of eternall life N. Yea but the Ring is not a thing indifferent being laden with so many mysticall significations I. That is mysticall which exceedeth naturall capacitie But the significations of the Ring are such as all men by the light of nature may obuiously vnderstand as namely that the gold doth signifie the price and puritie the roundnesse the perpetuitie the poesie the perspicuitie of loue the putting thereof vpon the fourth finger of the left hand doth represent that it is heartie because to that finger there comes an arterie from the heart These significations cannot properly be tearmed mysticall The like is to be said of the ioyning of hands Besides doe you imagine that as many mysticall senses might not be framed of the holy kisse and yet that was no cause why it should be banished out of the Church CHAP. XVIII Of Churching and Buriall N. A Consequent of Matrimonie as you pretend is the Churching and Purification of Women Against the which I thus reason Purification is a thing Iewish And therefore to be abrogated I. If your Antecedent be allayed with a limitation it will agree with the consequent like clay with iron Publique Prayer as it was Iewish and respected the Temple of Salomon doth now vtterly cease Shall we thereupon conclude that all Publique Prayer is to be prohibited In like manner wee say that Iewish Purification is indeed to be abrogated so farre forth as it is Iewish But that is impertinent to our Churching N. The end of Purification is abrogated which was the k For now
present time differeth not in substance from Marriage although wee deeme not but that the publique and sollemne ceremonies of Matrimony are decent expedient yee and requisite in regard of our positiue Lawes The same is confirmed by the words of the Angel in Saint c Mathew For there Mary being espoused to Ioseph is called his Wife N. The words are thus Feare not to take Mary to thy wife I. They are neither so in the Greeke nor so translated But are thus read Feare not to take Mary thy p Math 1. 10. Wife whereby it was declared that she was then actually his Wife q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N. Now proue you the second point namely that Christ was conceiued in Marriage I. It appeares partly by that which hath beene said partly by two other reasons First it was most safe for Christ then to by conceiued that all shew of scandall might then bee auoyded For the Iewes being scrupulous Calculators of time if this occasion of slaunder had beene presented would readily haue accused him as base borne whereas we neuer finde that they so did N. They could not so accuse him considering he was borne in wedlocke I. Howsoeuer the conueniencie of our Positiues Lawes herein may bee iustified yet the Iewes both did and doe hold that Children begotten out of Marriage are base Neither doe you aduisedly auoide the scandall For if shee were with childe after the espousall before Marriage as you pretend the Iewes would haue alleadged against her the capitall Law in Deuteronomy before named My second reason is taken from the agreement of time For S. r Luke 1. 26. 36 Luke reporteth Christ to haue been conceiued when as Iohn the Baptist had been six moneths in his mothers wombe After which time the Virgin remayned with Elizabeth ſ Luke 1. 5 6. three moneths And six moneths after according to the computation of our Church was deliuered of Our Sauiour N. It may seeme by the Storie of the t Math. 1. 18. Gospel that Mary was found by the swelling of her bodie to be bigge with childe I. Could that swelling shew that she was with child by the holy Ghost And yet is it not there auouched that she was found so to haue beene N. How then was she so found I. By her owne narration to Ioseph according to the relation made to her by the u Luke 1. 33. Angell N. Why then did Ioseph purpose to send her away lest he should make her a publike example Did not he feare that shee had committed fornication before contract or adultery since that time I. Nothing lesse But hee feared to retaine her with him because he knew not what vocation he had to be Father to such a Child as was conceiued and borne out of the limits of nature N. But how could hee be vnwilling to make her a publique example seeing she had conceiued in marriage I. The Greeke x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word signifieth to make a common talke of So might hee haue done if he had put her away publiquely For then would euery man haue accused her of fornication or adulterie N. But had shee beene his wife he could not so haue put her away especially being a iust man as it is there said For he must haue accused her according to the Law of y Deuit. 22. 13. c. Moses I. Hee could not so accuse her being a iust man because he beleeued her naration concerning her conception by the Holy Ghost N. But had shee beene his wife why did hee not keepe company with her I. The Greeke word signifieth to dwell together aswell as to keepe companie Besides if this latter should be meant it may be conceiued that the Marriage Feast lasted seuen dayes as did that of z Judg. 14 12. Sampson So that hee might not go into her till the seuenth day of the Feast N. The latter dutie concerneth Buriall Of which your Authour speaketh on this a Tobit 4 17. manner Poure thy bread vpon the buriall of the iust But giue nothing to the wicked which words are contrarie to those of b Gal. 6. 10. Paul where hee willeth vs to doe good to all especially to the houshold of faith I. Although we acknowledge the doctrine to bee true That vpon certaine cautions wee ought to be liberall aswell to the euill as to the good yet wee auouch that you are deceiued both in the place of Saint Paul as also of Tobit Touching the former the coherence doth shew that by the houshold of faith wee are to vnderstand the Ministers of the Church For the c Gal. 6. 6. Apostle saith Let him that is taught in the Word make him that teacheth him partaker of all his goods Whereof making this reason Because we shall reape as wee d Gal. 6. 7. ad 10. sowe hee thus concludeth whilst wee haue therefore time let vs doe good vnto all men especially vnto them which are of the houshold of faith N. But what then is the meaning of Tobit in his charge to his sonne I. In summe it is this giue Feasts for the comfort of the children of the iust in their mourning e Ier. 16. 7. for their parents deceased who thereby are also honoured But giue no such honour to wicked men Thus you see your twelue cauils against the Booke of Tobit to vanish into smoake CHAP. II. Of Iudeth and the Song of the three children N. FRom the Legend of Tobit I passe to the Fable of Iudeth wherein wee dislike both word matter Touching the first wee thinke that the terme a Iud. 16. 7. Titans doth not sauour of the simplicitie of Gods Spirit but of some Pagan Poet. I. You are like Domitian you will kill flies for want of men and pursue words for lacke of matter But what did not Saint Paul and Saint Iames borrow words from Poets Is Poetrie now become so base in your eyes that you cast it downe from the mountaine of dignitie into the valley of scorne N. Diuine Poesie I acknowledge to bee a part of Theologie as being vsed by Moses Miriam the Author of Iob Debora Hanna Dauid Isaiah Habacuck and others but the prophane words of heathenish and fabulous Poets wee cannot endure I. What thinke you of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hell vsed b 1. Mat. 11. 23. 16. 18. Luke 10. 15. 16. 23. Act. 2. 27. 31. 1. Cor 15. 55. Apoc. 1. 18. 6. 8. 20. 13. 14. eleuen times in the New Testament was it drawne from the Heathen Pluto Doe not you indeauour to proue that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie Heauen aswell as Hell to the intent that your interpretation of that clause in the Creede hee descended into hell that is his soule ascended into Heauen might seeme to haue the better coherence Whence do you fish these your proofes but out of the ponds of Poets N.
it as we p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠doe intimating a prayer conioyned to his valiant act by both which he wrought the attonement N. But where doe you reade in the Storie of Phinees that he prayed I. Where finde you in Exodus that Moses said I feare and quake N. Though it bee not extant in Moses yet we find it in the Epistle to the q Heb. 12. 21. Hebrewes which is to vs most authenticall I. In like manner Though Phinee's praier be not found in Moses yet dare wee not denie credit to Dauid reporting the same N. Your last r Psal 119. 122 corruption is where you interpret thus make me delight in good whereas it should be answer for me in that is good Or bee my suretie in the thing which is good I. This Cobweb is not worth the sweeping downe For who conceiueth not that God causeth vs to delight in goodnesse when he becommeth our sure suretie for our good And thus your twentie obiections against the Psalmes are become like the apples of Sodome turned into smoke ashes and brimstone CHAP. V. Of the Lessons Epistles and Gospels N. FRom the Psalmes I proceed to the Chapters wherein we blame your reading and Translation In your reading we disallow your omission of so many Chapters Namely about two hundred and ten So that of 1039. Chapters you reade but 829. I. The cause of our action is double First sundry Chapters be exceeding hard and therefore not fit to be read without a 1. Cor. 14. 28. interpretation N. This place hath beene fitly applied by some of our brethren against reading in the Church where there is no preaching I. Digresse not now You know the place is meant of the interpretation of tongues and not of preaching But to let your opinion goe currant now if no Chapters may be read without an Interpreter How much more should those be vnread which be intricate and such only are by vs omitted These are of foure kinds First some containe Genealogies as Gen. 10. 11 36 Exod. 6. Likewise the first of Matthew and the third of Luke in b Math. 1. 1. to the 18. Luke 3. 23. to the end part N. By this reason you should omit the fist of Genesis which is nothing but a Genealogie I. That is vntrue For besides the Doctrine of Originall sinne and the taking away of c Gen 5. 3. Enoch the long liues and deaths of the eight Patriarches are declared also the time of the Floud and the Preseruation of the Church is made knowne Secondly some be Ceremoniall as Exod. 25. to the 32. and 35. to the end of the Booke Leuit. 1. to the 18. Likewise 21. to the 26 also the last Chapter of the same Booke The like is to be said of sundry Chapters in Numbers and those two in Deuteronomie the 14. and 23. Thirdly some containe the description of places as Ioshua 15. to the 23. Fourthly some are Prophetically mysticall as all the Song of Salomon and many Chapters in Ezekiel especially the nine last And Apocal. 2. to the 22. The second cause of our action is For that some Chapters doe onely repeate things else-where deliuered Of this kind are the Bookes of the Chronicles and the seuenth of Nehemiah N. But why doe you omit the eighteenth of Iob I. I haue shewed you else-where That those Chapters vttered by the three friends of Iob containe an d Chap. 1. of the first booke errour and therefore if none of them were read without an Interpreter it were more safe for the people Of this number is this Chapter vttered by Bildad What other particular reason may be rendred thereof I am ignorant N. But why doe you not reade the thirtieth of the Prouerbs I. The Chapter is very loftie and obscure and therefore an easier Lesson were fitter for the people N. This tearme of Lesson is Childish I. It is but the English of Lection and Lecture a word vsed by e Acts 13. 15. 15. 21. Saint Luke N. To leaue your reading I proceed to your translation wherein twentie other faults are obserued aswell as in your Psalmes These also are in quantitie and qualitie In the quantitie as before Substraction and Addition I. The aduersaries of Paul gaue him one stripe lesse then fortie You giue your Mother the Church full fortie stripes Besides you are bad Arithmeticians setting Substraction before Addition But if instead of Substraction you had put Detraction the thing the name had kept time together Now declare what materiall thing haue we taken away N. You haue cut of wordes twice in Saint Luke and once in the Epistle to the Colossians The first place in Luke is where you reade this f Luke 1. 36. In the Gospel of the Anunciation is the sixt moneth which is called barren whereas it should be this is her sixt moneth or the sixt moneth to her I. Few hearers are of so leaden vnderstanding which hearing this Storie read will not conceiue that Elizabeth and not the moneth is here termed barren Wherefore you doe but trifle about words especially considering that your first correction this is her sixt moneth which is also extant in our Church Bibles makes the sentence neuer the lesse subiect to caption if a man list to straine at a gnat And your latter emendation This is the sixt moneth to her though smelling of the Greeke phrase yet will neuer agree to our English Idiome N. Secondly in Luke you omit these words g Luke 10. 1. In the Gospell on Saint Lukes day After these things whereby the coherence of the text and Chronologie is declared I. When wee reade the Chapter wee omit not these words But when wee reade the Gospel the coherence you pretend is not so needfull but that it may be omitted As for any particular Chronologie out of these wordes it is hard to be gathered N. You haue not a little erred in cutting the Bible into these Epistles Gospels which are more like to shreds and fragments then to true Chapters I. Forasmuch as the whole Bookes could not bee read at once it was thought fit besides the Diuision into Chapters to extract certaine smaller Models yet containing whole matters that the people might bee instructed more plentifully by the reading of the text And herein you nod your head at the Primitiue Antiquitie N. In the Epistle to the h Col. 3. 12. In the fift Sunday after the Epiphanie Colossians you geld these words Holy and beloued I. You are not vnlike Cham who according to the fable of the Hebrewes made his Father vnapt for generation So would you make your Mother the Church vnfit for the regeneration of men for that watching much she winked once and let slip a brace of words the Emphasis whereof she retaines notwithstanding in the Sentence For they which put on the bowels of pitie as the elect of God are they not Holy and Beloued N. You haue added also