bondage Wee are wisely to consider the drift of a place where or when a sentence is cited or left out and accordingly wee must tudge Math. 19.17 Wilâ—on our Sausour teacheth the young man the commaundements he pauseth on the ducles of the second table not mentioning the first so the Apostle Rom. 13. Rom. 13.9 not corrupting or disgracing the scriptures thereby but teaching vs by their example to stay vpon that which we hold most needfull and omit some other as not so pertinent at that tyme. The like is done in this place here alledged I brought thee out of the land of Egypt c. They are the wordes onely of a preface not of the commaundement and their purpose is that penned that part of the communion Booke to propose vnto the people not the whole chapter of Exodus but onely somuch as are the particular commaundements And therefore intending that principally as also to helpe young memories are to be thought faâ—re from doing ought which may argue a corrupt translation or anie way bee disgracefull to the scriptures 5. In the epistle on the fifth sunday after the Epiphanie these wordes are left out Holie and beloued Colloss 3.12 others call the leauing out of these wordes A gelding of the Scriptures This dealing with our communion book is no better theÌ„ that of the Cardinal Doctor Eureux with the Lord Plessis Iuciting places out of the auncient fathers the Lord Plessie desirous to be liuer that wherefore he quotes the authoritie sometimes leaues out halfe a sentence more or lesse not that he would corrupt the sense which he then avoucheth it for nor but that there may be vse of it in due place but at that time for that purpose somuch no more was then needfull The like may be said for the last this particular here alledged For neither the whole 20. cap. of Exod. nor the third to the Colloss are appointed to be read quite out but onely somuch by derectioÌ„ as the maÌ„ner is In the first the author God spake these words then the coÌ„mandements which because the Church speciallie intended therefore omitteth that other And so it may bee saide for this appellation holie and beloued which more significantlie are in other places of scripture expressed and the wordes here vsed As the elect of God the translator held inough to intreate them by All which the minister may do because his principall aime is videlicet to exhorte to put on tender mercic and forgiuing one another and so sparing those communia as Erasmus calleth them driues vnto points which are more necessarie for the Church of God to learne Beside it is not vnknowne that diuerse translations follow diuerse copies whence ariseth diuersitie or some such small difference But to bee short whither read or not reade no corruption either way For the worde elect necessarilie implyeth the other because if elect then holie and beloued And therefor no meaning was there to geld the scriptures though some please so to speake intermes neither fitting the dignitie of their persons who write thus nor the maiestie of the sacred argument whereof they intreat nor the truth of the cause which they vndertake to defend For the vigor and strength of the Apostles currant is not in the titles which come in by the way but wholie in the maine exhortation which he earnestlie presseth The holie scriptures are disgraced by putting to of wordes So they bee indeede if such wordes as the analogie of faith and of the place will not beare Otherwise many translations Chaldee Syriack Arabick haue their commendations and it is but their due as might bee seene by many allegations but that we feare to be troublesome It falleth out very often that supply must be had when the originall can beare the want but the translation will not But doe wee a while ex amin the particulars 1. Three whole verses are put in Psalme 14. Our Church doth so reade the 14. Psalme with those additions because so alledged by Saint Paul and placed together in the third to the Romans Read more Part 1. cap. 9. Pag 95. 2. A whole verse in the end of Psal 15. There is no such thing 3. This word O added corupteth the text by applying that to Iacob as spoken of him which belongeth to God Psal 24.6 The Hebrew is word for word thus verbatim and no other This is the generation of them that seeke him of them that séeke thy face Iacob Where the figure Apostrophe makes this O be put in because the speech turneth from the third person to the second But whether this O be exprefied or omitted the true sense is nothing hindred and the translation answerable to the Hebrew is thy face Iacob which some fill vp for more plainenesse with these particles O Iacob or in Iacob or this is Iacob Musculus Geneua Tremel or the generation Iacob all expletiuely making vp the sentence with some one word or other wherein because he that aduentureth least may be thought to doe best being vpon an aduenture to adde any thing for explication the translators taking neither fiue sillables Generation nor a sillable In but as little as they could euen a letter since euery one put in somewhat they attempted this little without danger at all So then the Interpreters of this verse vnderstand by Iacob either his God or his children after the promisse For his God and so it is rendred thus This is the generation of them that seeke him of them that seeke thy face Iacob that is the God of Iacob For his generation after him taking the word Iacob nominatiuely vocatiuely or epiphonematically Nominatiuely by way of explication This is the generation of them c. this is Iacob vocatiuely by appellation calling to Iacob or epiphonematically by way of a shout or cry with an acclamatorie demonstration O This is Iacob the generation of them that seeke him of them that seeke thy face Now though the first and last of these intend the same sense yet our translators in this ambiguitie thought it safest not to venture too much and therefore put in with the least as we may obserue in this comparison which so little as it is stands sufficient to preserue the truth of this interpretation and in nothing deserueth to be challenged but they rather that doe thus complaine But should we graunt that spoken of Iacob which belongeth vnto God EuaÌ„gelicta ausus est Propheta verba ad Deâ— transferre personam Hâ—eron ad Pammach yet no corruption is it of the Text For it is vsuall to put one person for another and to apply that to God which was first intended of some other as lerom noteth those words Zachar. 13.7 Smite the sheaperd which words of the Prophet the Euangelist is bold to translate to the person of God And shall we call this a corruption 4. And said Damoisell arise Math. 9.25 Here is a corrupt translation of Scriptures by putting to these
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 propheâ—ying of Christ He shall â—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 permâ—neres Aug. epist 79. Hieron The ophil O quam fesix esses Pâ—scas r. Fleres alas apud ErasamuÌ„ 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 â—isdem verbis eoâ— 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. â— 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 wheÌ„ 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. â— 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 traÌ„slations 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
and person though one of lesse blemish in the eye of the world then some other is A man that takes his beginning at himselfe can haue small time to let his thoughts range abroade as if hee were all eye to looke forth and noe heart to consider what measure he meateth shal bee measured backe vppon him Thus a censurer rightlie fitted in iudgeing others must see into Gods word and beholding the truth in generall feare least he bee ouer hastie and too quicke in making a particular applie of finall condemnation Licebit interduÌ„ statuere sitne de ploratus qui cecidit c. sed quia rarissime hoc accidit c Cal. in 1. Ioh. 5.16 Immensas gratia sua diustias commend in s nos suo exemplo asse iubet Luc. 〈◊〉 non temere in quenquam seren dum est mortis aterna iudicisi potius noscharitas ad bene sperandum flectat Ibid Otherwhiles in deede wee may determin whether a man bee to bee doubted of that is fallen or whether any place bee for remedie But because this hapneth very seldome and God commending the infinite riches of his grace commaundeth vs to bee mercifull Luk. 6.36 iudgement of eternall death is not rashlie to bee past vpon anie Rather let charitie binde vs to hope well It is but sometimes and seldome and verie seldome and sometimes or verie seldome ouerthroweth not a generall order of prayer which for the most part holdeth as the communion booke expresseth Beside God commendeth the infinite riches of his grace not his grace onely but the riches thereof nor the riches but the infinite riches of his grace in commaunding vs to bee mercifull as if either grace were wanting or if present it were in pouertie and that pouertie infinite to bee streight laced towarde our brethren that departe hence Againe iudgement is a matter of iudgement and therefore not rashlie to bee pronounced howe much lesse iudgement of eternall death not vppon anie in that bee sayeth anie be tendereth everie particular Lastly in steede of deeming the worst Maister Caluin his counsell is that loue should fake place to hope well as if this did well become vs. And therefore in the large view a man takes of others hee must borrowe helpe from rules of charitie beleeuing all thinges Quod ait Apost Heb 6 10 de his qui malitia sanguinem Christi pedibus proterunt illos sanguino faederis suisse sanctificatos referendum est ad iudicium charitatis qua omâ—nia credeÌ„s proximi fidem ex professione estimat sed interinâ— non rarâ— falls tur Piscat coÌ„t And. Schaaf Thes 68 70 2. Pet. 2.1 Heb 10 v. 6. Non est in oca cultadei tudiciâ— nobis inquiren dum sed probabiliter omnes ex professis Christianisinal natos ad vitam aternam electos merito praesupponimus Q. 9.19 Respom Iaco Bethake Thes 5. Ecclesiast 9.2 and hopeing well of his neighbours estate to Godwarde by the profession the partie makes speaking of him as of one whome the Lord hath bought with a price for so Saint Peter doth in his 2. epistle 2. Chapter and 1. verse sanctified with the blood of the couenant for so doth the Apostle Heb. 6. and 10. Chapters yet notwithstanding such a one thus charitablie thought of may in the ende receiue his portion with the deuill and his Angels Gods worde Deut 29.29 Secret thinges belong to the Lord our God but the thinges reue aled vnto vs and our children for euer that wee may doe all the wordes of this law Namely secrete thinges which are not at all nor in parte reuealed True it is that a reprobate and an elect childe of God may be found a like in that manner of their last end Wee can goe noe farder then the outwarde appearance VVee are not to pry into the secret iudgementes of the Lorde but that probablie all borne of such as professe the Christian faith wee doe vppon good cause presuppose are elected to eternall life Not to bee inquired into of vs but probablie and vpon good grounde wee doe presuppose it c. Doth our church with vs anie more Is it not to bee confest with teares some die rauing blaspheeming c. Alacke at such times what should wee thinke but as wee are taught in the preacher All thinges fall out alike to him that feareth an oth and to him that feareth it not As for those extremities mentioned they arise manie times from occasion of some hidden melancholies and frenzies which often fall out in the paroximse and burnig fit at what time the choller shoote vp into the braine so disturbing the spirits with their mobilitie make the head light and giddie Some are blacks as a chimnie stocke yet noe argument of the wrath of God vppon the personne so disfigured A reasonable cause may bee giuen for it as proceeding from some bruze or putrefaction of the liuer or some impostume All these and a thousande more depriue a man of health of vse of his limes of sence memorie vnderstanding faith consolation yea life and all yet noe warrant for vs to hold such a man or woman damned Rather keepe wee to our compasse of hope yea a sure and certayne hope Facile est atque procliue malos odisse quia mali sunt rarum autem et pium eosdem ipsos diligere quia homines sunt vt simul culpam im probes naturam approbes August epist 54. Si desperata quorundam ma litia impietas nonsecus nobis apparet acsi dominus cam digito monstraret non est quodcer temus c Cal in Ioh 15 16 apud Marlor Sunt tales diui no iudicio relin quendi Ibid. for hope maketh not ashamed To hate an euill man because euill is noe hard matter saith Saint Austin but a rare thing and vertuous to loue the same rarties because they are men that so it may appeare wee doe both at once reproue their fault and approue their nature But if the desperate mallice and impieties of any bee so euident as if God did point with his finger to it then is it not for vs to wrestle with his iust iudgement as desireing to bee thought more mercifull then hée And what of such They are to be left to the iudgement of God Wherein wee may not if wee would leaue the forme prescribed in the communion booke manie a prouiso must bee thought vpon 1. It must bee wickednesse 2. not anie wickednesse at all aduentures but malice that is a malignant cankred minde of set purpose against that which is good for so is malice 3. it must bee desperate past all hope as who should say there is noe more time remayning All little inough to make experience if at anie time so indefinite the time is and vncertaine whither God will call to repentance in the turning of a hand in a trice in the twinckleing of an eye twixt the bridge and the water the cuppe and the lippe
til it be released when it calleth to mindether wherein or against whoÌ„ the offence is coÌ„mitted Wherein namely in praier for so it is many times Copiosa vanitatis cateruas August confess lib. 10. c. 35. Irruentibus nugatoriis cogitationibus c. Ibid. Abductus turpi cogitatione etiaÌ„ qua dictu erubescenda sunt gero Heiron dial aduers Luciseria Quanta cuÌ„ reuâ—rentia quaÌ„to timore quanta illuc humilitate accedere debet à palude sua procedens repeÌ„s ranuncula vilis quam tremeb undus supplex solicitus Bern. de 4 modes â—rands as diuerse of the ancients witnesse S. Austin with griefe confesseth seing our hart saith he is a little hold or seat or conceit of such things he spake of toying thoughts a little before carrieth after it whole troups of plenteous vanity hence is it that our praiers are often interrupted troubled that in thy presence O Lord while with the voice of our heart we apply our selues to thy eare I know not how so great a seruice is cut off in that very entrance by trifling thoughts rushing in vpon vs. S. Ierom witnesseth the like wheÌ„ I am at my prayers I should thus thus lament my sins intreat my sauiour very often one while I am ether walking in our gallerys or casting vp my accounts or caried away with filthy thoghts or doing those things whic a man should blush to name All with strike the conscience with feare shame so do they the more wheÌ„ we consider before whoÌ„ vnto whom it is our supplicatioÌ„s are directed In time of praier we must entreat saith Barnard the court of heaueÌ„ euen that very court wherein the king of heaueÌ„ sitteth on his thron attended vpoÌ„ with an vnspeakable armie of blessed spirits therefor with great reuerence with great feare with great humility should a vile cotemptible little frog crawling out of a marsh come before him how fearfull how suppliant how humble carefull wholy heartily thoroughly intentiue on the maiestie of his glory in the presence of his Angels Assistere poterit homuncio Ibid. in the counsell of the iust can such a habberdehoy dare to stand or shew his face Giuing vs those things which our prayers dare not presume to aske Neither dare they presume to aske For why should they and yet God giueth vs what we néede Sed vitam aeternaÌ„ fortassis aliqui non in humilitate quarunt sed tantum in fiduciae meritorum Idem Serms 5. de Quadrag Prasume non de operatione aut oratione tuae sed de gras tia Christs Aug. serm 28. de veth dom ConstaeutinuÌ„ imperatorem tantis terrenis impleuit â—â—â—ribus quantae optare nullus auderet August de Cinis des lib 5. c. 25. QuandoquideÌ„ vix petere debe mus c. Iosiaâ— Simler in obitum P. Martyris else we might perish both here and hereafter There are saith Bernard that thinke because they pray that God is indebted to them Peraduenture also eternall life some seeke for not in humilitie but in speciall trust they haue of their owne merits Upon like occasion it séemeth Saint Austin giueth like counsell Presume not of thy owne worke or prayer but of the fauour of Christ Accordingly our Church speaketh here and in the Collect after the offertorie where it saith for our vnworthinesse we dare not c. A phrase we dare aduenture vsed by auncient and sate writers One of each for example S. Austin of old and Iosias Simler of late time Saint Austin writeth that God furnished Constantine the Emperor after his conuersion with so great earthly blessings as no man else may dare to wish the like A wish every man knoweth is fat lesse then a prayer If sometimes God bestow somethings as no man dare to wish for the like what reason is there but we may arknowledge God giueth somewhat which our prayers dare not presume to aske Iosias Simler in his Oration vpon Peter Martir his death toward his conclusion maketh this prayer Graunt vnto vs O most gratious good Father if not another Martir and such a one we ought hardly so much as to pray for yet at the least c. Where it appeareth how the excellencie of God his gifts so rauisheth the mind of an humble suiter that in the fulnesse of admiration astonished with the Lord his singular mercie and on the other side with his owne lothsome vslemsse he plainely confesseth his prayer dareth not aske what the Almighty notwithstanding giueth for his Sonne Christ In which sense any equall Reader shall doe well to thinke our Booke vseth it if he doe well bethinke him how he must not speake against the light of his owne hart These are directly against the word and true faith Heb. 10.19 By the blood of Iesus we may be bold to enter into the holy place And verse 22. Let vs draw neare with a true hart in assurance of faith c. And Heb 4.16 Let vs goe boldly to the throne of the grace These places are directly against doubting and slauish feare ErgoÌ„ not to be Subscribed vnto Be they and euer may they he places directly against doubting and slauish feare Such doubting as is a slauish feare we admit not because the assurance of our faith doth not yet our knowledge in Scripture teacheth thus much that Faith is beholding vnto feare both in hâ—r entrance and afterwards in the growth In the entrance when she takes possession of our harts For the iudgements of God and the terrors of the law in humbling vs are a Schoole master vnto Christ and after too when we many times are likely to play the wantons and thinke our estate like mount Sion that cannot be moued so as what is said of Faith and Charitie is a true saying of assurance and feare Fides charitasbené distinguntor in libris sed malé in moribus They are better distinguished in our Bookes then in our persons Much there is in vs of the flesh that is vnregenerate though like a begger still mending his cloke we make vp the breaches by dayly repentance At the entrance how it worketh may appeare by a similitude taken from a Sempsters worke Act 9.38 who whither Dorcas or some other drawing her néedle in out bringeth the silke after The needle commeth and goeth the silke stayeth and maketh a garment of needle-worke yea if maketh a samplar for many yeares though the needle breake or be lost or the partie dead So is it in feare The worke begun the point maketh an entrance after which the mercies of God as soft as silke follow and stay to make vp a garment to put on where no needle is now but once was so no shew of feare to fore but the effect of it may be seene in the euill not of punishment but of sinne Osculatur mise ricordiâ— pedem vt pedem indicis non attendat Berâ—serm de S. Maria. which as certainely draweth
to come but the beginnings thereof and a certaine swéete tast we haue now and pray we may haue more and more abundant the consummation whereof also we desire now though presently now we obtaine it not Easie it is to know the difference of these seuerall petitions To obtaine a thing and to desire a thing We aske not the consummation here but here we aske the consummation The beginning middle and increase we may hope for pray for and here obtaine but fully after this life an ende of all aduersitie Vppon those words of our Sauiour his prayer Father if it be possible let this Cuppe passe from me c. Matth. 26. Our learned godly writers note thus No hinderance it is that our Sauiour craueth an impossible thing to be graunted For the prayers of the faithfull doe not alway flow one with a continuall tenour to the ende they doe not alway keepe an euen temper they are not alway composed in a distinct order but rather implicat and perplexed either at variance with themselues or stop in the midst of the way c. And anone after followeth this obseruation It is no absurditie if Christ by a common receiued manner among the faithfull the view in of Gods counsell being omitted laid downe in his Fathers besome that desire of his In fundeÌ„dis pre cibus non seÌ„per ad speculanda ceÌ„scendunt c. vel tanquam in otio expendunt quid factu sit possibile c. Ibid. Sed votorum fernore interduÌ„ celeres feruÌ„tur Ibid. wherewith he did boile For the faithâ—ull in powring foorth their prayers doe not alway clamber vp to pry into Gods secrets nor are alway at lessure to weigh what is possible but are sometimes speedily carried with the feruencie of their prayers to the thing which they begge No promise that we shall be free from all Ergo to pray for that whereof we haue no promise is against faith and so not to be Subscribed vnto Both these propositions must be warily vnderstood For if their meaning be that we are not to pray for any thing but what is expresly promised in Gods word as concerning euery particular that wee stand in neede of we shall deny our selues in many thinges the comfortable vse of prayer Whereas it may fall out that the Lord is so farre Trom promising as he vtterly denieth vs what wee aske yea hee maketh knowne vnto vs by his some he will not graunt our petition but putteth it of and by name puts vs of Math. 15.22.24 â—5 Thus it pleased our Sauiour to intreate the Woman of Chanaan whose daughter was miserably vexed with a Deuill He answered bix not a word and after much adde when hee spake he spake nothing to her comfort for he said He was not sent but to the lost sheepe of the bouse of Israell And then afterwards notwithstanding her importunitie he tould her it was not for a dogge to haue the childrens bread In all which answeres as that also of the Disciples motion to haue her thrust away because she cryed after them no expresse promisse did the Lord make vnto her for that which she craued at his handes No doubt inwardly the spirit of God wrought in her heart and the more she indured an open repulse the more she was extraordinarily incouraged to waite in expectation and giue attendance vpon the Lord for what she craued Besides doe we instance in that example of our Sauiour before alleaged What expresse promise had Christ to be deliuered from the Cup who well knew that therefore be came into the world Quamuis sit vera rectitude for mare nâ—strâ—s â—mmes affectus ad des arbitriuÌ„ esse tamen quaÌ„ dam obliqua dissensioâ—is specum qua culpa caret in pâ—â—catum non imputatur Calaâ—ud Marls in Math. 26.39 Si quis traÌ„quil lum florentâ—Ì„ ecclesia statum expetat c. Ibid. Si cupiat arum â—is liber atosessa dei filios sublatat è medio omnes superstisiones repressam c. Ibid. Hâ—â— quam perse recta sint rità possunt à fidelsbus expeti c. Ibid. Proprium est fidelis â—â—â—is nolla pati aliquid doloris Orig homil 35. in Math. and that the propheâ—â—es â—acritices tipes and sacrausents of the law did foretell what death he should die From both which particular allegations we gather this comfortable instruction Although it be a true rightnesse or rectitude to frame all our affections to the will of God yet there is a certaine shew of a slope or obliqâ—â— diffâ—ntion and disagrament which is without blame and is not imputed vnto sinne as for example if a man wish for a quiet and flourishing estate of the church if he desire the sons of God be freed from sorrowes and that all superstitions be vtterlie taken away and that the lustful licentiousnes of the wicked be repressed least it doe hurt These thinges for asmuch as they are right in themselues they may rightly be praied for by the faithfull although it please God otherwise to haue his some raigne among his enimies his children exercised vnder the crosse c. For as Origin hath vpon like occasion It is the propertie of euerie faithfull man not to be willing to suffer anie griefe c. Wherefore be it there is noe expresse promise nay were we the persons whome God by name had dented Yet so long as we craue in assurance of grace with the church of God well perfwaded she is in fauour so long as all we beg is with reference to his blessed will and in faith that hee heareth certainely beleeuing in generali he will giue though not this nor that for qualitie or quotient yet so much as is expedient that we may the better goe for warde in the dueties of our calling there is noe likelihood to the contrarie but we may pray and praying shall effectually obtaine to the reliefe of our necessity and the setting forth of his glorie But scripture is full of promises made to the faithfull for freedome from all aduersities except we thinke they were onely currant with the Jewes and noe way concerne the Israel of God Exod. 23. Yee shall serue the Lord your God He shall blesse thy bread and thy water and will take all sicknesse away from thee And Deut. 7. The Lord will take away all infirmities Exod. 23.25 Deut. 7.15 c. 28.2.3.4.5.6 c. and will put none of the euill diseases c. Cap 28. The Lord is rich in mercie and vouchsafeth large promises of all manner of blessings to his people that barken to the law and obey the same whither at home or abroad in the fielde in the house in his children cattell going forth conuning home c. As may be scene by the specialties there expressed crossing the particular crosses and â—â—ses threaâ—â—ed to be cast vpon the shineched and disobedient In nous Testamento prater â—â—erâ—â—nd possessioâ—â—â— qua promittitur sanctis â—uins possesionis qua transitura
est multiplicatio non substrabitur tante fit vberior quan to contemptius posâ—idetur Aug. contra Adimâ c. 1â— Psalm 91.20 Abomni pericu le quod tibi creabitur Iunins Ibid. defendet te ab emniperi culo Ibid. Post aliquod malorum specificationem sum matim in â—enere dicit Non occurret tibi maluÌ„ di cti one mali omniâ— generis afflictones miserias arumnas complectens Marlo Ibid. â—aollerus totideÌ„ pâ—nè verbis Psalm 122.6 Pacis nomen gâ— neraliter pro la to felsci sta tâ— posuit Marlo in Psalm 121 2 â—riuatam publicam intus foris Iunius Ibid. Psalm 128.5 Againe cap 30. The Lord thy God will make thee plenteous in euery work of thy hand in that fruit of thy bodie of thy cattell and of thy land for thy wealth Vpon which wordes in that 28. chap the former of these two quotations Saint Austin writeth in this fort In the new testament beside the eternall possession which is promised to the Saints the multiplication of a transitory possession is not substracted but somuch the more plentiful it becoÌ„meth as the more contemptedly it is possessed But to proceede in other scriptures What is it els but a grations promise to be defended froÌ„ al aduersities where in the first Psalme it is auouched in general termes Whatsouer thou takest in hand shall prosper The like is Psal 91. there shal no euil come vnto thee v. 10 a little before v. 3 The Lord will deliuer thee from the snare c that is saieth M. Iunius the Lord will deliner thee from all danger and v. 4. Where the prophet saieth he will couer theé vnter his winges c. that is hee will defend thee from all euil All danger and aleuil is no more then answereable vnto this collect All aduersities Of which indgement is Marlorat and Mollerus After a specialty of some euils he saieth humanity and in generall Noe euill shall come vnto that vnder the word euill comprehending afflictions miseries and sorrowes of all forts Beside these authorities and commentaries Psalme 121. Witnesseth asmuch The Lord out of Sion shall preserue thee from all euill and he shall preferue thy going out and thy comming in that is all the actions and occasions of our life for so going out and comming in is taken 1. Reg. 37. Num. 27.17 As Maister Iunius proueth in that place Far der Psal 122.6 the prophet sheweth it is the duety of the faithfull to pray for the peace of Jeruslem that peace may be within hir wales prosperitie within hir pallaces Which name of peace is put generally for the pleasant and happie estate and all things prosperous as Marlorat hath or as Maister Iunius diuideth it for al peace whither priuate or publicke whither within or without Againe Psal 128. The Lord out of slon shal blesse the thou shalt see the wealth prospecous estate of Jerusalem al the days of thy life to like effect is that promise by Esay that prophet wheÌ„ thou passest thorough the waters I will be with the and through the floods that they do not euer flow thée Isay 43. â— Per â—gnâ—â—â— aquam intelligiâ— omne genuâ— miserâ—arum quibus in hae vita obâ—â—xij sâ—â— mus Calain Ibid. Visiâ—â—â—in or as domin Ioh. 16.23 wheÌ„ thou walkest thorough the very fire thou shalt not be burnt neither shall the flame kindle vpon thee c. Where Maister Calain teacheth that the Lord by fire and water doth vnderstand all kind of meseries If al these quotations suffice not the words of our sauiour note asmuch in the praier deliuer vs from cuil that is faieth Vrsinus whom we haue quoted els where all euels both of sin punishment whither present or to come Nor doth this clause onely warrantize thus much but also those words Ioh. 16. whatsoeuer ye aske the father in my name he shall giue it you If whatsoeuer a man can aske he shall haue what cause is there that the church praying for freedome from all aduersities any son or daughter of hirs should doubt that the Lord will grant it or rather denie that the Lord wil grant it being amply confirmed by manie scripturs in the old and new testament In a word to put an end if not to al aduersities till our liues end yet is our aduersaries the trouble which this obiection hath occasioned cuery word here arrested puts in baile for more securitie The church may be free by the protectioÌ„ of the Almighty froÌ„ al aduersity Rom. 6.201 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First the church particular not vniuersal secoÌ„dly may be argueth it is not 3. free but freed as the Apostle speaketh of our estate in christ freed from sin because borne naturally the vassals of sin and our freedome not naturall but purchased not actiue but passiue 4. From not vtterly without all but in aduersitie and then afterwardes freed For though this worde from in most languages bee sometimes taken exclusiuè for without in what manner young schollers proue their argument by a proposstion drawne from Aristotle where it neuer was meaning it is not in Aristotle at all Ex Aristotele and so is out but quite out yet no such error is here bred in these wordes may be free from because free from in Scripture signifieth to haue beene first in it 1. Cor. 1.10 Ibid. c. 10.13 theÌ„ afterwards deliuered So Paul receiuing the senteÌ„ce of death was deliuered froÌ„ it but he was first subiect vnto it Math. 17.43 So God deliuereth from euill but a man is first in the tentation then the Lord makes way out So. Mat 27. of Christ scoffingly they spake he trusted in God let him deliuer him if he wil haue him So Luke 1.74 deliuered froÌ„ the handes of our enimies may serue him without feare al the daies of our life And that before in the Psalme 121. The Lord shal preserue shée from euill Rom. 7 24.1â—.31 2. Thes 3.2 2. Tim. 3.11 Deut. 29.20 Non possunt quidem omnia maledicta eâ—enire vni homini Non eâ—im toties morâ— potest quot genera mortis hic dicta sunt sed omnia dixit pro quibuslibet August super Deut lib. 5. c. 49. Rom. 1.8 Inomnibus ecclesâ—is totius mundi Synechdo che est generis hyperbolica naÌ„ intelligit ecclesias plurinias Piscat Rom. 1 8. Optimè compre henduntur oÌ„nia mala culpa pâ—na c. Vrsin in orat dominic In dei custodiaÌ„ ac fidem suscepti ac protectione â—ius sâ—curi supra peccatuÌ„ mortem inferorum portas totum Diabols regnum inuicts duremus Cal. in Math. 6.13 he shall preserue thy going out and thy comming in from this time forth And many the like In all which places danger is still presupposed imminent and possible Fifthlie All that is all manner not euery particular but in generall or rather indefinite termes because all at
once doe not vsuallie fall vpon the church in one onely age But as S. Austin well noteth vpon Deut 29.20 27. The Lord his Ielousie shall smoke against that man and euery curse that is written in this booke shall light vpon him All saieth that good father cannot come to one man for he cannot die so often so many seuerall kindes of death as are set downe in that booke But all he said for anie Or els this word all may be taken for most as Rom 1. Because your faith is published throughout the whole world that is in all churches of the whole world An hiperbolicall or excessiue speech For the Apostle thereby meaneth most churches or verie many churches So in this petition here all aduersities that is most aduersities Sixtly Aduersitie may be taken here for what euer is aduerse and contrarie to soules health whither sinne or the punishment for sinne Sutable whereunto is that petition which our sauiour taught his disciples Deliuer vs from euil which Vrsinus interpreteth in these wordes vnder the name of euill some vnderstand the diuill some vnderstand sinne others vnderstand death But vnder this name are comprehended all euils of sinne and punishment whither they be present or to come So as in asking that God deliuer vs from euils we craue that he do send vs no euill but deliuer vs from all euils present to come both of sin and punishment c. Read the place in Vrsinus his Carechisme Seuenthly through thy protectioÌ„ may be free from al aduersities that is being taken into the trust and custodie of God and by his protection secure ouer sinne death the gates of hell and the whole kingdome of Sathan we may continue vnconquered Implying All it is free from is by his protection as he that is saide to teach All the schollers in a town not that All in the towne are taught but that all which are taught are of his teaching so not that the church is free from all but that all she may be free from may be by his protection as S. Austin interpreth that in 2. Tim 2.4 All men are saued not that all are saued but that all which are saued are saued by him Non quod nullus sit hominuÌ„ quem saluuâ— fiers velit sed quod nullus fiat nisi quem velit Aug. ad Lauren c. 103. Lastlie in the communion booke which themselues perued and offered to the parliament in a prayer that followeth after their prayer for the whole church are the like wordes Asswage and stay thy corrections and so at length by deliuering them from all their troubles Wee in our leiturgie say All aduersities which they call corrections and all troubles Graunt it good in theirs after their meaning then cannot it bee misconstrued in ours being to the same sense and purpose Now when so euident a truth in the manifold explanation sheweth it selfe they who haue had a hand in wounding the credit of our church about this prayer will in the end receiue condigne reproch and well worthie are they for their fond defamations raised against that which so manie waies cleareth it selfe in the vpright iudgement of the Godlie well aduised Cap. 6. Of the name Priest The worde Priest is often giuen to the minister of the worde and sacraments as the name of his office which is neuer found in the new testament giuen to any minister but to Christ And good reason it 〈◊〉 giuen the minister of the word as the name of his office in such sense as our church intendeth For so is it generally found in the new testament In the whole bible there is mentioned onely 2. sorts of Priests the one of Aron the other after Melchisedecke TWo sorts of Priests offering to God some visible externall present as sacrificeing vnto him wee read in the bible But if our word Priest being lished for that in the originall hebrue wee must knowe there are more theÌ„ onely two sorts of Priests For the original word in in Hebrue signifieth a principall honourable officer of chiefe noâ—â— whither in ecclesiasticall or eiuill occasions Cohen In which sence Pâ—â—â—phar because of his enmient place about Pharao hath the name Genes 41.45 whose daughter Ioseph maried So the sonnes of Dauid who might not burne incense are called 2. Sam. 8. So Iarah a chiefe prince about Dauid 2. Sam 20.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Châ—o 18.17 2. Sam. 8. 2. Sam. 20.26 And because Aaron his sons were to be of greater account then the Lenite this name of preheminence they distinctlie had from the rest In the Greek of the new testament there are two words both translated by this same word Priest signifying a sacerdotall office in sacrificing or els taken for an auncient and elder in which sence commonly it is the name of a minister of the gospell and so the word from Presbyteros and presbyter contracted and made short Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyter Priest The occasion intended may charge our language with penurie and want of words in that she is inforced to make one english word interpreter to them al and did we speak latine the plea we put in would be of more force but in our mother tongue which we vse it is not against vs nor our letturgie Aarons priesthood with the name together with all therest of the Ceremomes had their end by Christ which to renue were to deniâ— Christ Yet they so haue not their end by Christ but the ministers of the gospell succeede Aaron in teaching and praying for the people which dueties belonged to Aaron and die not with him The priest his lips should preserue knoweledge Malac. 2.7 and of him should the people aske counsell which verie course continueth in the ministers of the worde and sacraments So if ministers must bee Priests by their office it must needes be of the Popish sacrificing order which I hope none dare affirme So must ministers of the word be Priests by their office yet no néed they be of the Popish sacrificing order For they are Priests as the word is giuen them in the new testament that is auncients and elders And reason it is they should be so thought because of that originall whence our english word is deriued For it is not home borne but a stranger first a greek then latine now english And that very word which the holy ghost calleth vs by in that new testament is the grand-sire to this name priest Wherein our language if anie complaine of hir pouertie that shée is not copious as that griek is yet may reioyce in this hir dexteritie that she giueth the name in that very same characts the other doth To affirme a Priest and Priesthood doth derogate from Christ Iesus who hath put an end to Priest and Priesthood True it doth to meane a sacrificer of a carnall reall external propitiatorie sacrifice of the very body and blood of Christ vnder the formes of breade
would his souls finde comfort in the tabernades of the most high and because he cannot come abroade might hee receiue â—â—is letter missiue to him whither by hand or month of the minister so wee vnderstand the worde of God and the holie sacrament kissing each other and coupling themselues â—â—th in one aâ—â—all to cheare him pooze prisoner as he is no question then would they bee as seasonablie welcome as the raine vpon the me wâ—â—â— grasse and the shewers that water the earth It hath 〈◊〉 the case of many God his children Hiperius and others â—â—â—geâ—ously fallen â—â—ke vpon some heaue In vita Hipea rit and â—â—â—â—uous brunt they indured by tentations outward insâ—â—â—â—â— or both to desire comfort vpon comfort and all little inough as they thought and knowing what great thinges are spoken of the sacrament and how it hath ministred much ioy vnto them heretofore with earnest destres they haue crauâ—â—d the like helpes for their langaishing conscientâ— before they giue their last 〈◊〉 will is a decayed nature We that are at health 〈…〉 brought to the dozes of death may thinke it more then absolutely nâ—â—deth and happilie so it is because though a man hee depâ—â—â—ed of the sacrament yet he is not depâ— and of eternall 〈◊〉 But manie in their distresse thus pers waded yet 〈◊〉 the 〈◊〉 thereof 〈◊〉 they reckon and they reckon not a misse that thâ—â—â— last and may thereby be made vnto them the more comfortable Wherefore as Elisha said to Geâ—â—â—zie of the woman that did 〈◊〉 as he thought then needed Let hir 〈…〉 for hir 〈◊〉 is vexed with in hir and the Lord hath 〈◊〉 it 〈…〉 Let them alone good souled their spâ—â—ite in that â—â—guish is much troubled and panting like the hart that brayeth for the water brookes will not take comfort to arile purpose till it be had into the wine celler and drâ—nks his fill at the well spring of that spirituall consolation which is commited vnto the church Viaticum illis qui de hoc saculo recedunt Canon Arausican and is the soules heaâ—â—nlis viand while shee is yet a solo inner vpon the earth It is a doctrine of our church anouched in the Rubriciâ—e cited before that in case the minister can perswade hee doe his hest in deâ—ouâ— But say he neither doth 〈◊〉 can and the â—â—â—ke bodie well assured of the truth of our doctrine yet for all this coueteth to haue the â—â—gnes visiâ—â—â— aforded him for better imprinting in his memorie the death and passion of his and our 〈◊〉 it for unquestion but somewhat they adde and that somewhat is much comfort when they may be had what can our church doc lesse but so far yecide to the earnest and in deebe possibly his last request then made vpon speciall Nemo illud vel quarit vel accipit quodiam habet ergo in vsu â—ucharistia nec quaritur nec ac cipitur remissio peccatorum Andrad con Chemnit passim Anabap Illum pater proponit fide appre hendendum accipiendum ad remissâ—â—nem peccatorum in verbo in sacramontis Chemnit de in stitut sacram cana pag. 77. B In hac carnis noctra depranatione inter tam varias Diaboli insidias c. Ibid. Cum promissâ—e loquatur in genere an etiam ego qui credo habeam remiss onem peccatoruÌ„ an verè cer to firmiter cam â—abeam Ibid. and weightie occasions No than but instructed in the words acknowledgeth that hee which repents and beleeues the Gospell receiueth forgiâ—enesse of soute which as it is a true foundation so an ill frame is raised vpon it that therefore there is no neede of the sacrament For to what ende seeke we remission of sins when wee haue obtained it alreadie But such conclusions are in force with those who looke vpon the truth with popish spaâ—tacles or Anabaptises eyes Their wrong imagination springes from ignorance of the doctrine and sauing vse of this sacrament For Christ the mediator with his obedience and merits is the onely foundation of reconciliation with God and remission of our 〈◊〉 But God the father proposeth him to be apprehended by faith and to be receiued for forgiuenesse of sinne both in the worde and sacraments Now they are much deceiued that thinke our reconciliation with God and forgiuenesse of sinne are like colors laid in ayle away alike fresh the beauty neuer fading so as one had we haue no â—eâ—de to thinke 〈◊〉 more of it But the perpetuallaction of saith and dayâ—â—e exercise in this life is to apprehend Christ more and more firmly to abide and persener in him not that hee can be vtterlie and quite lost but because els the liue â—e feeling present comforts there by had may weaken and faâ—â—â— Nay there is not anie moment of time in this corrupt estate of ours what with the deuils snares the worlds suggestions and our own deceuable heartes But the more wée examin our selues the more we confesse this for a truth that we are to seeke imbrace apprehend the fauour of God a forgiuenesse of sin Beside that in tentations the minde is chiefly greeued in such a question as this VVheras the promisse speaks in generall termes how may it appeare to me who do beléeue whither I haue remissioÌ„ of sin or how may I assure my selfe certainly hereof To this end therefore God who is rich in mercie which he hath powred out in abâ—â—â—â—dance vpon theÌ„ that â—o beleâ—â—â—e beside the word Frater verbum instituit etians vsum sacramâ—â— tertum Ibid. Iustin martyr apol 2. versus sid ne Dionysi Alex and Pabia in epist. hath ordained the vse of the froâ—â—meded Shall we looks to the times auncient or present the equitie of this truth 〈◊〉 sooâ—â— shew it selfe The auncient christians reckoning the communion performed in publicke to be their act that were absent as theirs who were present did communicate 〈◊〉 〈◊〉 rist vnto the absent in token of their lone 〈◊〉 mutuall â—â—â—ship Such absent as were either necessarilith nâ—red 〈◊〉 ineuitable occasions or els were sore sicke drawing to their long home or otherwise standing excommunicate desired to make their peace with God and his church and so in token of bearâ—â—â— reâ—â—â—â—â—ation on all sides were made pertakers of the holiâ—â—misteries Supaâ—â—â—â—â— recaps poster vâ— rum nems all 's attender at Eâ— eb lib. c. 44. Moâ—â—â—â—â— as â—â—â—â—tanâ— vâ— mages mèst etian awls teasuppliâ—â—â—â— petierâ—â—e anâ—â— mitridebare ve spe boâ—â—â—â—◠〈◊〉 Ibid. 〈…〉 du nt exâ—â—â—por◠〈◊〉 giâ—â—â— gâ—â—la 〈◊〉 tuâ— vâ— fifoâ—â—◠〈…〉 rio vita 〈◊〉 â—oÌ„ defraudetur vâ— atico Concil Nicen. can 12. grac. 13. Quoties aliqua infirmitas superuenerit cor pus sanguis nem ille qui agrotat accipiat August sirm detempore though at home an their deathbed This witnesseth Iustin Martyr who was in the first age after the Apostles And in the second age aâ—ample may be taken from Dionys of Alexandria in his Epistle vnto Fabius
imposition of handes are for longer time namelie to the worldes ende As for this speach where the wordes in the Rubricke by imposition of handes and prayer the baptised receiue strength c. as if like the children of the prophets crying Death in the pot when somewhat was shred in scarcely pleasing their tast so these meane there is death in this sentence not fitting their knoweledge that haue tasted of the heauenlie grace reuealed in the worde wee answere this phraise by imposition of handes c. is agreeable to scripture Act 8.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 1.6 and the auncient truth recorded since that time in the monuments and writinges of the fathers To scripture where this expresse forme is mentioned when Simon Magus saw that by laying on of handes the holie spirite was giuen c. So to stirre vppe the gist of God which is in thee by the putting on of my handes which latter place though it speake of this ceremonie in ordination yet the former of these quotations intreats of confirmation after baptisme as doth also Asts 19.6 But whither first or last of those scriptures cited in the margent the grace of speach is the same namely by imposition of handes c. The like wee finde in the writinges of the fathers Tertulâ—ian thus the flesh is shadowed with imposition of handes that the soule may bee illightned by the spirite Againe in another place After baptisme administred then handes are laide on by benediction and blessing Caro manus impositione adumbratur vt anima spiritu illuminetur Tertull. de imponitur per benedictionem aduocans inuitaus spiriturn sanctum Id de baptis aduocating and inuiting the holie Ghost This auncient manner Saint Ciprian iustifying out of Asts 8. by the example of Iohn and Peter maketh this obseruation The faithfull in Samaria saieth he had alreadie obtained baptisme onely that which was wanting Peter and Iohn Nunquid quoque apud nos ge ritur vt qui in ecclesia baptizantur per pra latos ecclesia offerantur per nostram orationem manus impositi onem spiritum sanctum consequantur Cyp. epist 73. ad Iubatan Post fontem sequitur vt perfectio fiat quan do ad inuocationem sacerdotis spiritus sanctus infunditur Ambros lib 3. de sacrament c. 2. Exigis vbiscrip tum sit In acti bus Apost sed etiamsi scrip turae authoritas non subesset totius orbis in hanc partem coÌ„sensus instar praecepts obtineret Hieron aduer Luciseri Si superuenerit ad episcopum cumperducat vt per manus impositionem perfics possit Concil Eliber can 38. Eos episcopus per benedictionem perficere debebit can 77. thid Manus ab episcopo imponi vt accipiant spiritum sanctum Arelat can 17. Vt mundi donuÌ„ spâ—â—tus sanctvaleant accipire Aurelian Deus largitur gratiam per impositionem manuum Chemuit de sacra ment ordints pag 245. Donum comfirmatum in eo fuit auctum per impositionem manuum Zanch pracep in c. 4.19 pag. 715. supplied by prayer and imposition of hands to the end the holie ghost might be powred vpon them which also is now done among our selues that they which are baptised in the church are offered vp to God by the prelates of the church and by our prayers and imposition of handes obtaine the holie ghost This phraise continued to the daies of Saint Ambrose who speaking of confirmation writeth After the fountaine it followeth that more be done or word for wordes that there be perfection when at the prayer of the priest the holie Ghost is infused and powred downe Saint Ierom against the Luciferians writing that the Bishop did giue the holy Gost vnto the baptised by imposition of hands addeth you are earnest to knowe where it is written I answere saieth hee in the Acts of the Apostles But although there were no authoritie of scripture the consent of the whole world in this behalfe should be as a commaundement Out of diuerse auncient councels of Eliberis Arls Orleance the like may be proued Eliberis If the baptised shall happen to liue bring him to the Eishoppe that by imposition of handes he may bee perfited and after ward can 77. Those which the Deacon hath baptised the bishoppe must perfit by prayer or benediction The councell of Arls. handes are laid on by the bishoppe that they may receiue the holy Ghost That of Orleance After comming to confirmation they be warned to make their confession that being clensed they may receiue the holy Ghost But contenting our selues with these testimonys of antiquity among our late writers not to name many Chemnitius Zanchius witnes that vse of this phrase Chemnit God giueth grace by impositioÌ„ of handes And Zanch. the gist was confirmed augmented in him by imposition of handes True it is that our writers speake of the cerimonie vsed in ordination but yet of the ceremonie it is that they so write which argueth the phrase not onelie tolerable but lawfull How much rather are we to iudge thus both scripture and antiquitie auouching asmuch And therefore what reason haue we for some few vnaduised mens pleasure to renounce a truth so throughlie approued namely that by impositioÌ„ of hands prayer children may receiue strength and defence Confirmation hath that ascribed vnto it which is proper to the sacraments in these wordes That by imposition of hands and prayer they may receiue strength and defence against all temptations to sinne and the assaults of the worlde and the deuill Proofe for some mens iust dislike in this hence appeareth because it is proper to the sacraments as if thus in forme of argument it were concluded what is proper to the sacrameÌ„ts must not bee attributed to any thing els to giue strength and defence against all tentations of sinne is proper to the sacraments therefore not to be attributed to any thing els and if not to anie thing els then not to imposition of haÌ„ds and prayer In making answer whereunto wee must know that it is not proper to the sacraments to giue strength and defence against all tentations For proper that is called which is onely alway and vnto all proper But to giue strength against all temptations is not proper to the sacraments It is a thing common to other as to the sacraments but not proper onely vnto them For the spirit properlie is the spirit of strength and corroboration and none els As meanes indeede or helpes so the sacramentes are but so are they not alone For the worde of grace is able to build farder and exhortations and faith and prayer and daylie experience of Gods mercies heretofore and conference with learned men and diuerse other good blessings from Goddoe strengthen a man against all tentations c. Wherefore in a worde wee returne them for answer it is manifestlie vntrue that confirmation hath that ascribed vnto it which is proper to the sacraments Confirmation hath that ascribed vnto it which
required to make confession from their owne mouth of the same articles In primitiua ecclesia qui ex paganismo in Christianismū c Innocent Gentilit in exā concil Trid. lib. 2. sess 7.6.4 pag. 83. Illis manus imponebantur ab episcopo deum orante c. Ibid. Hoc denique sed seriùs sacramē tum appellatū est sed a primitiua ecclesia cōfirmatio simpliciter dicebatur Ibid. and performe by themselues what others promised for them Then afterwards with these words he shuts vp his sentence finally that which the Scripture telleth vs of prayers imposition of hands of the holy Ghost of grace and vertue from aboue we acknowledge as well as instruction Gentiletus in his examination of the councell of Trent handleth the argument thus In Baptisme this ceremonte was retained in admitting two sorts of persons one borne of vnbeleeuing the other of beleeuing parents Those of vnbeléeuing first Catechized in the word conuerts from Paganisme able to yéeld good reason for maintenance of the true Faith were by Baptisme admitted into the fellowship of Christ his visible Church the other borne of beléeuing parents and so in the couenant were first baptized and then after growing vp to yeares of maturitie were confirmed by the Bishop with prayer c. In the ende this was called a Sacrament but by the Primitiue Church plainly and simply Confirmation There is no commandement in Gods word for this imposition of hands Sci◠quidem nō extare praceptū hac de re Inierim exempla Apostolorum veteris eccle sia vellem pluris astimari imo deberent nobis esse instar diuina legis Zanch. in 4. pracep c. 19 pag. 716. Sciamus enim huius carimonia originem fluxisse ab Apostolis ab illis authoribus institutam suisse vt esset solennis precands ritus c. Marlorat in Heb. 6.3 We answere hereunto as Master Zanchius doth of this ceremonie in ordination I know it well saith he yet in the meane 0752 0 while I could wish the examples of the Apostles and the ancient Church to be of more account indeede they should be a diuine rule vnto vs. Would they so were as he well aduertiseth they should be For we may or must know that the originall of this ceremonie came from the Apostles and was ordained by them the Authors to be a solemne rite of prayer Quorsum enim cadem doctrina c nisiquia infantes c. Vt non aliud restaret quà m illis manum imponere c. For to what end should the same doctrine be called in some the doctrine of Baptisme in other some a doctrine of imposition of hands but because infants hauing receiued baptisme were instructed in the faith so as nothing remayned but to lay hands vpon them This instruction in the faith was point after point a graue declaration how why into what the little one was baptized what the blessed Trinitie gaue and sealed vp how a couenant of grace was made and a renouncing of Satan with promise of obedience 2. Secundum fora mulam Cated chismi quam tune habebant cortam cōmunem Cal institut 4. c. 19.4 Magistri Canteches The childe being presented by the parents or friends did openly make confession of his faith according to a set Catechisme in those times For there were Masters as Chemnitius obserueth whose part it was to sée that infants were taught as soone as they became capable of godly information 3. If in any thing any one of them doubted or had béene corruptly taught for there were heretickes sometimes Nouatians and Arrians c. that did seduce he was better informed and there publikely did disclaime all such false doctrines and heresies 4. If he did answere right then followed an open protestation solemnely vndertaken to perseuere maintaine that doctrine which he protest 5. This promise and vow being made the Bishop offered vp prayers to God in his behalfe that he might continue in that faith and increase in all other graces of God his spirit Consecrare de◠illius gratia Zanch. in 4. pra cep c. 19. Tradere illis ius vt inter reliquos reciperē◠tur Ibid. Bonum auctū confirmatē per impositionū manuum Ibid. Quo episcopalis actio qua alioqui grauis sanctaque merito esse debebat plus reuerentia baberet ac dignitatis carimonia adhibebatur manuum impositionis Cal. instir lib. 4. c. 19.4 Vnto which prayer then made imposition of hands was ioyned whose vse was partly to consecrate to God and to his grace so did the Hebrewes their beasts in the law when they laid hands vpon their sacrifice 2. To giue thē right to be receiued among that rest of the children so Iacob laid his hands on Ephraim and Manasses 3. For confirming the graces of Gods spirit in thē namely that the good c. might be augmented and confirmed by imposition of hands 4. Tonote that the Lord tooke thē into his protection to win reuerēce as M. Caluin noteth to that graue holy actiō of the Bishops imposition of hands was vsed that it might haue the more reuerence and dignitie For more testimonies we might heape vp of Hessusius Melanction Herbrand Bucer Caluin c. But we will content our selues with the two last Master Bucer vpon the 4. to the Ephesians The signe of imposition of handes Bishops onely did giue and that not without reason For whether the conenant of the Lord is to be confirmed to those that are Baptized or whether they are to be reconciled that haue grieuously offended or whether the Ministers of the Church are to be ordained all these ministeries doe best become those to whom the chiefe care is committed Master Caluin in his institutions and other treatises doth greatly commend it Talem laudo Ibid. Eiusmodiritum vbique institutum merito optaremus Id vera eccl reform pag. 459. inter opus and wisheth the restoring of the same What impregnable necessities commanded it forth of some Churches we know not but the wisedome of our Church yet retaineth it and we may rather be condemned for neglect of it then blamed for the vse All reformed Churches speake against confirmation Denied it is not but euery one of these whose names we haue cited speake against confirmation as doth also the Church of Wittenberg calling it a vaine Popish superstitious ceremony and well may they so doe nor let out Church finde any fauor doe we maintaine confirmation to be a Sacrament 2. Or detract we from Baptisme to giue vnto it 3. Or make we vnction a part thereof 4. Or giue we it prehemiuence aboue Baptisme Consigne te fig no crucis cofirme te chrysmate salutis c. 5. Or make we the essentiall forme to be the holy Chrisme as some call it of saluation 6. Or teach we that it doth confer grace 7. Or doe we vse balme c. 8. Or pussing ouer a cruze salute it with all hasle holy Chrisme
that it did signifie and foreshew how the Sonne of God leauing his Father c. Againe A most sweete Image of mans redemption is proposed in Wedlocke and what can any more louely picture set out vnto vs Dulcis sima ìmago redeÌ„ptionis ext in ipso coniugio proposita quasua â—icr picturaetc Ibid. Non dubium est ceniugrum inec clesia semper fuisse mysteriuÌ„ coâ—iunction is christi eccle sie Ibid. pag. 256. calum 2. as when couples in Mariage kindly loue one another Anone after Out of doubt Marriage in the Church hath alway beene the misterie of the coniunction of Christ and his Church Thus farre Chemnitius and others 〈◊〉 agréeable to our Communion Booke and our Communion Booke to them and they and it conformable to the truth Wherefore we returne these our opponents their own language It is neither contrarie nor directly contrarie to the word of God but agréeable yea very agréeable to Scripture as the obiection reciteth the words namely that God hath consecrated the state of Matrimonie to an excellent mysterie that is he hath applyed Matrimonie to represent signifie and shadow out vnto man the mysticall vnion twixt Christ and his Church But thus much be spoken of this exception Chap. 18. Of the Letanie From fornication and all other deadly sins This maintaineth that Popish distinction of deadly and veniall sinnes Whereas all sinnes are deadly SEe men afraide of their owne shadow What one syllable inforceth this interpretation Doth it not rather implie fornication to ve a deadly sinne being included with the copulatiue and the vniuersall note of all And all other deadly sinner Might such â—â—ris spirits as these haue had a King at Saint Iames how would they haue told him his owne for reckoning fornication with things of indifferent nature Acts. 15.20 as blood strangled and the like that so busilie except against this being as it is mentioned here amongst hainous and grieuous sinnes As for the word mortall and veniall our prayers intertaine not the vse of them and if they did no Church misliketh them rightly vnderstood because all sinnes are pardonable to the Elect Consess Boâ—eÌ„ et Saxon sect 9 and to the reprobate no sinne euen the least but is damnable Not but that al in their own nature deserue death which we affirme and the Papist denieth So as could we restore the word to it wonted and safe signification it might be vsed as well as remissible and irremissible For both tend to the same effect in our Churches construction and therefore this wrangling about words might haue béene spared but then could not such fond obiections haue béene so fréely vented Chap. 19. Of suddaine death The Letanie teacheth the people to pray against suddaine death This clause would be reformed for we are not to pray against it IT is not iustly offensiue to pray against suddaine death The argument to prooue so much may be this which followeth That which is simply euill in it selfe and respectiuely in regard of our selues and others may well be prayed against But so is suddaine death therefore suddaine death may be prayed against The maior is euidently true and needeth no proofe All the doubt is in the minor which was this but suddaine death is euill simply in it selfe and respectiuely inregard of our selues and others The proofe whereof is thus Euill in it selfe because an enemy to life which man beast flye from All 〈◊〉 desire their being and God neuer created death It came paâ—â—ly through the 〈◊〉 of the diuell who lyed vnto man saying yee shall not die partly through the transgression of Adam and partly through the wrath of God rendring it as a due recompence vpâ—n mans head for sinne This Saint Paul nameth an enemie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 15.26 Galath 3.13 1. Cor. 15. The last enemie that shall be subdued is death Againe a second proofe may be thus That which is Galath 3. of it selfe a part of the curse and malediction of the law is euill simply in it selfe But death is a part of the curse and malediction of the law therefore death is of it selfe simply euill It must be notes for feare of mistaking All this while we doe not question what death is by aâ—â—ident in respect of Jesus Christ Ex accidentiâ— by whom it is a wicket or entrance into glory for that is no thanke to death neither doe we question what it is in respect of Gods children who die Rom. 8.28 For to them all things fall out for the best So persecution famine the sword in Gods children are blessed yet no man but praieth against them because we take a view of them and of death as in it selfe it is presented Secondly death is euill respectiuely in regard of our selues and others first of our selues that indure it thus farre it may be thought an euill because this good commeth by a lay urable and treatable dissolution our selues are better able to set all things in order towards God and the world towardes God there is time to bethinke our selues in better earnest then we did before of his power iustice mercie c. toward the world finding the deceaueablenesse thereof in all her flitting pleasures which vpon our experience we see then come to an ende At that time others present that suruiue vs are more touched and haue a more tender feeling of things then said or done For the words of a dying man are better fastned in the remembrance of them that stand by when the riches of Gods mercy are seene in a holy mortified meditation when appeareth how ready a man is to die how willing and with what patience fitted contentedly induring the griefes of this mortall life till his changing shall come All which obseruations beneficial to others beside a many more are drowned and swallowed-vp in a mans suddaine death Moreouer heathen men and such as haue beene giuen to a reprobate sense are content to be gone in all hast not caring so they be rid of a present painâ— This made tyrants strangely expertenced in deuising exquisite tormetâ— to singer a manâ— death and all to multiply his paines Now therefore became it so naturasly answereth our owne desire we haue the more cause to suspect it and feare running as it doth 〈◊〉 the channell of our cortupt sense and sensualâ— affections A farder argument to prooue what the Letanie vseth in this point may be the generall opinion which men haue of it yea the best men are amased when it hapnesh to any friend of theirs And howsoeuer we must stand all content if it come yet no man but his harts wish is he might not fall vnder voubtfull construction which all are subiect vnto that on a suddaine are taken hence In the Books of Genesis we reade that when Iacob made an ende of giuing charge to his Sunnes he plucked vp his seete into the bed Gen. 49.33 Non est prater rationem quod ist
him that did knocke In briefe to giue a full answer to what either is or may bee saide against repetitions vsed in the letany if new prayers and requests may haue Amen stil renued vpon them els how doe wee giue our assent then surely this cannot bee misliked Psal 72.19 which in effect is asmuch as a continuall Amen and soundeth like that in thee Psalme So bee it so bee it which was the voice of Benaia and the Lord God of our king ratifie it Onelie this good Lord deliuer vs and wee beseech thee to heare vs good Lord is deliuered by way of varietie in other wordes because our eare is like a queasie stomacke that must haue diuerse meates presented vnto it or the same diuersly handled because one is manie times ouer fulsome and cloyeth Deut. 27. from the 15. to the 26. verse fresh imprecations Deu. 27.15.26 and still fresh acclamations but in one and the same tenour Amen euen 12. times here but eight times good Lorde deliuer vs And Psalme 136.26 times for his mercie indureth for euer here but 20. times we beseech thee to heare vs c. no offence to scripture in those and is it in these It is against the commaundement of our sauiour Math. 6.7 when yee pray vse no vaine repetitions as the heathen for they thinke to be heard for their much babling Doe such doubt makers rightly vnderstand the place in Saint Mathew 6.7 where auncient and late writers all concur in this with the wordes of the scripture that our sauiour condemneth the manner of the heathen who as without faith because they were heathen men so two other errors they were subiect vnto the first was they thought that if they prated much and tolde God a faire taile that they should bee heard for that much talke the second was they had a conceit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they instructed God as if he knew not what they needed Yes saieth our sauiour your father knoweth whereof ye haue needs before ye aske of him Math. 7.8 Now in repeating these wordes good Lord deliuer and wee beseech thee to heare vs good Lord let it appeare that our Church prayeth without faith or that shee thinketh to bee heard for much babling or that shee holdeth that God is ignorant till shee informe him and then wee will confesse our error in vsing this clause before mentioned But herein wee may see how men to aduance their owne credit care not what account they make of their brethren Syrtace as if they iudged no better of vs then of heathen men infidels and the like For that which they should attribute to the feruencie of spirit vttered in the publicke assemblies with an audible voice in giuing asseÌ„t to what is praied for they cal by no better name the idle babling or battologie Whereas that fault of battology is an idle trifling with God holding off and on playing fast loose as if we would or could deceiue God Sub illis montbus in quit eraÌ„t er aÌ„t submontibus illis me mihs perfâ—de pro dis me mihi pro dis ait Ouid. Metam lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod significat idem quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exiuit et significat eos qui delectantur mul toisermones proferre et quo rum ore multa prodeunt verba gallice babillards Tremel in Math. 6.7 Absit ab cratione multa loquutio sed non desit multa pre catio si feruens perseuerat tuteÌ„tio Aug. epist 121. ad probà Multum precari est ad eum quem precamur diuturna pia cordis excitatione pulsare Ibid. multiloquium adhibers non cum diâ— precamur sed cum ci trafidem et spiritum verba multiplicamus persuasinâ—s propter numeruÌ„ verborum audiri posse P. martyr in 1. Saâ—t v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 6.12 Math. 26. â—4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luck 18 32. For so did one Battus whence this name is Who being demaunded for one which way he went nothing could be got of him more then this he was vnder those nils so he was that he was whom Mercurie taking tardie reproueth in the like accent Thou perfidious false fellow doest thou betray to my selfe to myselfe doest thou betray mee In which speech of both sides there is iugling and inuerting of wordes as if the parties were in dalliance to and â—â—o playing wilie beguile one with another A thing not vntrue of the heathen men and of their parly with their Idols and of their Idols with them but vntruelie and vnaptlie conceiued of the faithfull and their praiers to God or bis gratious answer to their vnfained supplications The siriack translating this word calleth them such as delight to be gabling and babling No such heathnish delight is in Gods children whose holy affection inliueth their words which els like an abortiue would soone die in their birth For their practise answereth agreablie to that counsell which Saint Austin giueth Let prating saieth hee bee absent from mens orizons but let not much prayer be wanting so there be a feruent earnestnes with perseuerance of mind For to patter much is wheÌ„ we vse superfluous words but to pray much is when wee are set on with a long and godlie stirring vppe of the heart And much speaking or babling is not when wee pray long but when wee multiply wordes without faith and spirit persuaded as Peter Martyr writeth that for the verie number of wordes we may be heard Otherwise Christ prayed long euen a whole night he continued in prayer And where exception is taken of repetitions of one thing oft it is wellknown Math. 26. that he repeated one prayer in the same words three times Which a blinde man did also Luke 18. crying Lord Iesu thou sonne of Dauid haue mercie on mee which seemed a fault in the eares of the people but his necessitie and earliestnes would not to be answered For he cried the more O thou sonne of Dauid haue mercy on mee Wordes repeated so far from reproofe that they make accesse to our sauiour haue successe in their petition So that a short conclusion may serue for all Neither reciting the same wordes vpon vrgent occasion with earnest deuotion nor long prayers doe deserue this rough hewed censure but pattring with the lips and the heart a far off thinking belike to be heard for their talkatiue prating Admit wee not this interpretation which yet is the meaning of the scripture and Saint Augustin Battologia est nugacitatet loquacitas ea qua non vtilia poscimussed temporalia vt â—oa nores diuitias c. Theophilact in Math. 6.7 after it stand wee to the iudgement of Chrisostom and Theophilact no aduantage haue any for confirming theÌ„selues in their wrong opinion For these Gréek writers as may appeare by him selfe by Chrisost in that ordinarily hee is an abridgement of Chrisost call it babling or
It is without sense Or euer your pots be made hote with thornes so let ind ignation vex him euen as a thing that is now Psalme 58.8 The difficulty in this place commeth hence Quia vox hebraa ollas et spinas significat subobscurus est hic locus c. Marlor Vulg. Marlo Tremel Stephan et alii because one and the same word signifieth a pot and a thorne Before the thorues shoot vppe or as a thing that is raw suddainelie tooke out of the pot ere the thornes crackle vnder both which interpretations giuen by learned men giue aime to one and the same marke shewing the speedinesse of Gods iudgement by two similitudes in one verse herein our vulgar english translation is to be thought no more senselesse then that which Marlorat and Auias Montanus follow vnlesse men whose exceptions these are intend to disgrace the originall who is in this an example to our communion booke and either both are free or both accessary to this senselesse imputation 7. It is without sense When the company of speere-men and multitudes of the mighty are scattered abroad among the beasts of the people so that they humblie bring peeces of siluer and when hee hath scattered the people that delight in war Psal 68.30 words no more voide of sense then are other translations This here deliuered by way of prophesie the other haue it by way of praier This onely in a third person that other in a second and a third As for the sense it is plaine to anie mans reading that the verse speaketh of subdueing the enemie not the multitudes onely and basersort doing homage in bringing peeces of siluer but their Captaines to and all those whose delight is in warxe Ratio secunda That forasmuch as wee are able to discerne that there is contradiction 1. To the booke of Articles which denieth that confirmation hath any visible signe Where as the last prayer in confirmation maketh imposition of handes to certifie the children of Gods fauour and gratious goodnes towards them Nor hath confirmation any visible signe as the word visible signe is taken for a visible element which euery sacrament hath namely in baptisme there is water in the Lords supper bread and wine but Confirmation hath no such thing For imposition of hands is a cirrumstance of action not a matter of substance as in a Sacrament euery visible signe is To this sense speakes the 25. article Confirmation hath not like nature of a Sacrament with Baptisme and the Lords Supper for that it hath not any visible signe or ceremonie that is any visible Element for signe or ceremonie ordained of God In which words it meaneth by signe a Sacramentall signe consisting of an outward earthly Element and substance so confirmation hath no visible signe As for that other of imposition of hands it is a signe of Episcopall action namely to certifie children confirmed vpon the prayer of the Bishop how God hath beene fauorable and good vnto them in that they are borne of beléeuing parents baptized into Christ brought vnto the knowledge of his grace will as is found by examining them in the principles of their holy faith c. Wherefore the Bishop praieth ouer them for increase of grace and vseth withall imposition of hands to certifie them by this signe of Gods fauour and goodnes towards them By which ceremonie saith Master Iunius the holy Apostles and Orthodox Fathers of sound iudgement would haue signified that a Christian man indued with repentance Qua cerimoÌ„ia sancti Apostoli orthodoxi patres significatuÌ„ voluerunt ChristianuÌ„ homincÌ„ resipiscentia et fide praditum atque ecclesia insitum vbilegi time probatus esset mancipari domino consecrari ad voca tionem suam sancte relligiose obeundam c. Iun. Paral lib. 3. c. 6. Libers Christiancrum statim post partum vt membra ecclesie baptizabaÌ„tur post quam noâ—nihil adeleuissent institueban tur impositione mannum confirmabantur ac dimittebantur ex coetu Catechumenorum ita vt liceret illis deinde adcaenaâ— accedere Vrsin Proleg Catechis pag 3. and faith and ingrafted into the Church after he hath been lawfully approoued of is giuen in seruice to the Lord and consecrated to goe thorough his calling whether generally as a Christian or particular this and that in a holy and religious manner Answerably vnto this vse of the Fathers and receiued by our Church Master Vrsinus speaking of persons to be Baptized hath these words The children of Christian parents presently after they were borne as meÌ„bers of the Church were baptized after that they were pretily shot vp they were instructed and by imposition of hands confirmed were dismissed out of the company of the Catechized so as they might after wards lawfully approch to the Lords Table This holy auncient custome to fore commendably vsed our Church at this day continueth But see more of this in this second part Cap. 11. 2. Contradictory to it selfe by affirming in the Catechisme that there are but two Sacraments and yet ascribing to Confirmation all things that are required to the being of a Sacrament either in that Booke or in the Booke of Articles It the Catechisme affirme there are but two Sacraments how are these exceptions at variance with themselues that men knowing and acknowledging so much yet both before in this Booke as also in the fourth reason here following in the fourth instance séeme to inforce by their sophistications that the Catechisme implieth there are more then two Againe it is false where it is said the Booke of Articles ascribes to Confirmation all things that are required to the being of a Sacrament as may appeare in the point before handled and the 25.27.28 Acticles expresly shew to the contrarie Ratio 3. That in our best vnderstanding it containeth in it some vntruths The third maine reason is to purpose if it can as well proue as it is ill alleadged But let vs examine the allegations as they are brought in order 1. Innocents are said to be Gods witnesses and to haue confessed and shewed his praise not in speaking but in dying This sentence here charged for an vntruth the Church of God hath taught heretofore Fro Christo trucidatos infaÌ„ tes inter marty res coronart Bern serm 1. de Innocent Si quaris eoruÌ„ apud Deum merita vt coro narentur qua re apuâ— Herodem crimina vt trucidarentur An fortè minor Christi pietas quam Herodis impietas vt ille quidem potuerit innoxios neci dare Christus non potuit propter e occises coronare ibid. Audi quod iniâ— ria non affectisint sed doronas mâ—ruerunt Theophi in Math cap. 2. Quod pueri prodommo oceisi sunt significat per humilisatis merstum ad câ—ron aÌ„martyrit esse veâ—ionduÌ„ Haimo part hyem desanct Innocen Iudaet martyruÌ„ sanguine reduÌ„dante Hilar. Can. 1. in Mat. Hercdis furor infantum mors populi
of this point in this argument A religious fast is when the duties of religion as the exercises of praier humiliation are practised in fasting A ciuil is when vpon some particular politike considerations meÌ„ abstaine froÌ„ certaine meats But our time of Lent is so intended purposed therefore a ciuill a religious fast not a superstitious vnles religioÌ„â—he superstitiâ—oÌ„ And if any shal say either opeÌ„ly in the hearing of others or secretly in his own hart but a very few that so kéep it we answer no falt in yâ— inteÌ„t of the godlie institution but if ante fault this way it is all long of such gainsaying as here is vsed And thus much be spoken to this point 7. So also doth the Custome of open pennance in the beginning of Lent the practise whereof is approued and yet the restitution of an other wished in the Commination Strange times that Collects Epistle Gospel Prayers Scripture open confessions of sinne to our owne shame and of Gods vengance to his glorie that all these sauour of superstition Were proofes as neare at hand as slaunders men would proue more and slaunder leffe The restitution of another is wished in the Commination but not repâ—grant to this nor this contrarie to Gods worde A goosle discipline the booke speaketh of which what it was in the primitiue Church and how farre foorth necessarte for these times would aske a larger discourse then that which followeth will permit Some such their was and in steede thereof this which they speake of is in vse which is the generall though not so speriall as the booke wisheth and may indeede rather bee wished then easitie accomplished Whither sinceritie in this case speake or beare a truth the truth wee speake and would haue heard is this No one sentence in that whole argument but they may subscribe to vnlesse they meane because wee come not so neare as is wished therefore wee must not come so neare as wee may and as our Church boldeth expedient 8. Because it permits anie of the Communicants to make the publike confession of sinnes which also containes apraier in the name of the rest which onelie belongeth to the minister as his speciall office he being the mouth of the people and in that case a publike person Read the answer afore part 2. cap. 12. 9. Because it containeth diuerse corrupt translations of holie scriptures by leauing out some wordes This 9. proofe is bounded vnder the generall head disgracefull as inforcing that our communion booke because it containeth diuerse corrupt translations of holie scriptures by leauing out some wordes So that their argument is to this effect That which containeth diuerse corrupt translations of holie scripture is disgracefull to scripture But our communion booke containeth diuerse corrupt translations ergo it is disgracefull This they sceme to confirme in this manner That which leaueth out diuerse wordes containeth diuerse corrupt translations of holie scripture But the Communion booke leaueth out diuerse wordes ergo the communion Booke centaineth diuerse corrupt translations and so by consequent is disgracefull to bolie scriptures How farre forth the booke doth leaue out aâ—â—e thing is our next worke vpon instance to be giuen But the question is now of this first proposition the falsehood whereof is plaine in this because many translations Chaldee Syriacke Arabick yea the Greeke it selfe of the old testament which the Apostles receiued in their time all these in diuerse places leaue out some wordes as to particularise would clogge the margent yet neuer reade wee that either the Apostles or Mauter Iunius and Tremellius accounted these translations disgracefull to holie scripture neither would these two latter haue imployed so much time in translating the Chaldee Syriacke Arabick if they had so thought But proceede wee to the Instances 1 These wordes are left out Higaion Selah and all the titles of the Psalmes Higaion Selah in the 9. Psalme verse 17. the Psalter in the Communion booke mentioneth not because not translated For they are hebrue wordes originallie And as good omitted as not vnderstood The most learned and auncientest that know their own hebrue tongue know not what to say herein and therefore no shame for our countrimen to confesse their ignorance 2. other Churches did follow this course at what time the Psalmes were first translated 3. they that doe render the words doe not render all nor doe they make any necessarie certaine construction 4. Doctissimiviri obseruant titu lis Psalmorum nonesse temerè fidendum Hieron Guadal in Osean praefat pag. 8. Dum in anbiguo adbuc resest properandum videtur ad certa Felin praefat in Psam the papist himselfe is not so blind but be seeth and seing ingenuously confesseth that verie learned men doe obserue that wee may not ouer hastilie trust the titles of the Psalmes Wherefore not hacking nor sticking vpon doubtfull and disputable titles not of the substance of the Psaimes themselues they heldit as Felinuts saieth wisdome to hasten presently to the Psalmes themselues where all things were and are plentifull and certaine But more of this Par. 1. chap. 24. Pag 133. 2. Because it leaueth out the conclusion after the 72. Psalme and these wordes prayse yee the Lord at least 17. times The conclusion of the 22. Psalme is Let all the earth be filled with his glorie so be it so be it or as our Communion book hath Let all the earth be filled with his maiestie A men A men And therfeore false where they say it is left out After the Psal fullie finished there is in a smaller letter put to in other bookes Here end the praiers of Daniá the son of I shai which because other Psalmes follow as the 101.108.109 c. all carrying the titles of the Psalmes of Dauid made our translators to forbeare as it seen eth in respect of the weake least hereby they should mistake being no part of Dauids Psalme as in deed it is not but added by some other as the learned acknowledge whither Salomon or some els that put the Psalmes together into one whole volume Of the words Prayse ye the Lord read before part 1. cap. 24. Pag. 134 3. The conclusion of the Lordes praier is left out euery where thos rough the seruice after the popish manner It was left out by she fathers of the westerne Church before poperie was hatcht And the reason here of wee haue touched in the 1. part cap. 25. Whereunto this may bee added The latin Church vsed it not in the forme of prayer because it is not a petition Doctor Fulk prefac to the Reader 38. but acknowledgeing of the power and glory of God to whom the petitions are directed as also because it was a thing commonly known and dayly rehearsed of euery man But here of see part 1. cap. 25. Pag. 135. 4. In the reading of the commaundewent these wordes are left out I brought thee out of the land of Egypt out of the house of
Iudaicum illius antiquae faelicitatis c. Pintâ—s in Esai 6â— 7 Pintus vpon Esay be heard whose wordes are Hee remembred the old time of Moses and his people This hee is to bee vnderstood for the people of Israel They are saieth hee the wordes of Esay saying that in his time the people of the Iewes remembred that auncient felicitie when God by wonderfull signes deliuered Moses with his people from the bondage of the Egyptians c. So that by the iudgement of these men our translation deserueth not to be challenged in this place 10. Whom they bought of the Children of Israel c. for Whom the children of Israel valewed Mathew 27.9 Read on the sunday before Easter for part of the Gospel And omitting diuerse points in this clause worthy our sarder inquirie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syriack followed be the fitter worde for this place 2. in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or some such expletiue be vnderstoode to come betweene 3. whither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be to be referred to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. whither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the third person plural as it is commonly thought or the first person singular according to the Hebrue and Syriack all which doubts might bee cleared with good aduantage to the reader omitting wee say all these and taking the place as it is here proposed without more adoe wee may resolue that neither of the interpretations peruerteth the meaning of the holie Ghost Both come to one passe For if Christ were bought then was he valewed at a price Sith to buy and to valew are such as imply one the other and in the hebrue phrase of matches or pares Posito vno verbo intelligitur consequens He braâ—s by one wee vnderstand both Like that in Psalme 68.19 thou receiuedst gifts for men which in the Ephesians 4.8 is of the same person he gaue gifts to men One tert saâ—eth he receiued another citing the place rendreth it he gaue Both true because he receiued to giue c. So little cause was here to produce this quotation 11. Haile full of grace c. for freelie beleued Luke 1.28 The lesser bibles are not to bee vnipire in this point but the originall greeke which if translated thus freely beloued M. Marlorat censureth with this marginal note that it is ouerfreely Quidam liberius Marlorat or somewhat too bouldly attempted to interpret it so And had not some wrong conclusions been drawn from abusing the word full of grace many hereupon taking the blessed virgin for the fountaine of grace praying to hir calling vpon hir c. as if what shee had shee had not receiued the worde had neuer been altered in Latin nor English For gratious or full of grace here implye no more which very selfe same worde full of grace the Syriack retaineth And that place Ephesians 1.6 he hath accepted vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratiosos effecit nos Ephes 1.6 Pisca Piscator translates he hath made vs gratious and therefore in this Luke 1. hee rendereth it graced or gratious which hee doth and in deede the rather is to bee done because the Angel stands vpon the word with a grace in two reasons for the Lord is with thee 2. thou hast found grace verse 30. shewing whence and how shee is to bee thus graced or in grace or gratious or full of grace Which last wiselie vnderstood as in preaching now God bee thanked it is indangereth no more then that of other the Saints Act. 6.3.5.7.55 cap. 11.24 Stephen and the rest Act. 6.3 full of the holie Ghost and wisedome full of faith and the spirit verse 5. full of the holy Ghost Act. 7.55 chapter 11.24 c. no whit confirming ere the more any such opinions formerly maintained of the blessed Virgins owâ— merits and freedome from orginall sinne or directing prayer vnto hir more then vnto Saint Stephen or other of the Saintes of whome wordes in the places quoted afore are deliuerd at the full as fulnesse of the holy Ghost of faith wisdome c. To say therefore and translate as the Syriack c. as the auncient Latin fathers do in that sense which our Church receiueth and the worde it selfe well vnderstood beareth is no peruerting the meaning of the holy Ghost The lowlines of his handmaide c. For the poore degree Luc. 1.48 This worde humilitie or basenesse as it signifieth an humble estate whereinto one is cast so yet doeth it signifie a contentment in that estate with patience bearing it willinglie not murmuring nor repining For so was it our Sauiours case Act. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8.33 who was debased and in his humilitie his indgement was exalted where humilitie signifieth not onelie his poore abiect degree but withall a lowlie submisse and modest cariadge which if vnderstood of the virgin Maries modesty as peraduenture the english word lowlinesse implieth it is no aduantage for auouching workes of merit and desert psalm 34.15 more then any other like speeches wherein wee learne That the eyes of the Lord are vppon the righteous Psalm 34. Genes 4.4 or that God hath respect vnto the prayers of the Saints or where it is said Genes 4. that the Lord had respect vnto Abel and his offring In all which places we coÌ„fesse that the prayers of Gods children their actions works and sacrifices come vp before the Lord yea and the Lord looketh downe from Heauen vpon them not that they doe demerit Gods fauour but that he is well pleased with them as no doubt he was with the holy Virgin whose lowe estate as he pitied so her lowly acceptaÌ„ce of that estate and patient abiding he did highlie respect 2 Thes 1.6.7 For it is a righteous thing with God to recompence rest vnto them that are troubled Heb. 6.10 and God is not vniust to forget the works of his children not that hée or shée the Virgin or anie other begins vnto God but he begins and perfects the worke in them vntill the day of Christ And this maner of spéech Hee regarded the lowlines of his handmaid yéelds no other matter for suspicioÌ„ of any Pelagianisme or popish semipelagianisme then that which is in sound of words and substance for sense Psalme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psalm 138.6 138. The Lord iron high yet beholdeth the lowlie but the proud hee knoweth a farre off Where in al our english bidles little or great Geneua or any other haue no worde els but lowly and therefore may wel be here the lowlinesse of his handmaid So as vnder correction of better aduertisement they are fowly deceiued that call this translation a peruerting of the meaning of the holy Ghost But might none of all these proofes bee alledged as wee see they are vpon better ground in our defence then of the contrary part
As they ministred vpon tables for reliefe of the poore so herein thus sarre ours are seruiceable to such purposes namely at times if neede require and other order be not taken to giue notice of such sicke and impotent as reliefe may be more conueniently prouided for them Act. 6.2 The Apostles thought it too great a burden for them to giue attendance to the office of teaching and to mannage the businesse of distribution to the poore So that if Stephen and the rest chosen with him were chosen to such an office by which they were tied to both it argueth that they were of better sufficiencie then the Apostles or that the Apostles would lay a burden vpon others which they found to be too heauie for themselues In the Act. 6. there is no such word as that the Apostles thought it too great a burden But this there is that they thought it not meete or pleasing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 6.2 Act. 12.3 or that they tooke it not to their liking for so Act. 12. the word doth signifie As it is not liking to an Emperor to take particular knowledge of some inferior grieuances among his subiects to redresse them in his own person though he haue so done but translateth that care ouer to others yet that no argument of his insufficiencie as if he were vnable but of inconueniencie that he thinks it not meete at some times For it is well knowne that he hath done it heretofore and since Right so fareth it in this high function of the Apostles It was not meete they intend both but yet they were able for they had done it before did it againe after that the Deacons were appointed as appeareth Act. 11. Where reliefe was carried by the hands of Paul and Barnabas Act. 11.30 and not of the Deacons So as it argueth not that the Deacons were of more sufficiencie then the Apostles For though the Deacons did preach and minister to the poore yet their preaching was not comparable to that burden of the Apostolicall calling And therefore it is plaine that the Apostles did not lay a burden vpon others which themselues found too heauie for themselues Beside the Deacons were not strictly tied to both offices at once but as the times sorted they did apply their seuerall indeuours That Stephen disputed with the Libertines and made an Apologie for himselfe it doth appeare but that he preached it doth no way appeare It doth not appeare de facto that Saint Stephen did distribute yet that he did de iure we may and doe graunt So were it not expressed that de facto he did preach yet de iure of right he well might for being ordained with imposition of hands furnished with gists of knowledge and vtterance full of the holy Ghost and wisedome he was no priuate person nor so inabled but for a greater worke then onely ministring at tables But the truth is he did preach vnlesse because a man stands vpon the defence of Gods truth mightily conuincing his aduersaries by Scripture therefore it shall be saide he did not preach Whereas euen in Sermons a man disputeth by very forcible arguments conuinceth the gainsaier And Saint Peter Act. 2. his apologie there made call we it an oration Act. 2.14 or what else we cannot deny it was a Sermon Vpon this sixth of the Asts now questioned Master Gualter writeth thus Quamuis de publicâ—s concionibus Gualter in Act. 6. Although nothing be spoken of his publike Sermons yet notwithstanding it is euident by the contents of the history that he had these both often and effectuall and very serious wherefore we may see that the Deacons of the primitiue Church were not all together estranged from the ministrie of the worde but although they were chiefly occupied about the dispensation of the churches goods neuerthelesse they imployed their labour so farre as they might in the other ministeries of the Church that by this meanes according to the sentence of Saint Paul they might get vnto themselues a good degree 1. Tim. 3. As for that of Philips preaching and baptising at Samaria it was not the Deacon but the Apostle there named It was Philip the Deacon that did preach and baptise and those may be two arguments to proue so much First Philip the Apostle was among the Apostles at Ierusalem who were not dispersed Aretius in Act. 7.5 but this Philip was among the dispersed and therefor not Philip the Apostle Secondly this Philip could not giue the holy Ghost and therefore Iohn and Peter are sent to the Samaritans Hereupon Aretius concludeth it was Philip the Deacon Gualter in Act 8. Master Gualter writeth thus It was that Philip not he that was the Apostle but he before that was reckoned vp among the Deacons c. For although it was the Deacons part to beare the care of the common goods of the Church and of the poore notwithstanding it was withall permitted vnto them to vndertake the preaching of the Gospell if at any time necessitie so required And perhaps there was not so great vse of Deacons at Ierusalem when the Church was dispersed with the tempest of persecution and therefore they which dispensed the publike goods of the Church gaue themselues wholie to the Ministrie of the word Docuerunt ecclesiam de singulis doctrinae christianae capitsbus purè syncere Ibid Communia A postolorum Prophetarum Euangelistarum pastorum doctorum Praesbyterorum Diaconrum haec fuerunt opera Ibid. De ratione ac forâ—a gubernationis pag. 510. The Centuries witnesse asmuch that they taught the Church purely and sincerely interpreted holy Scriptures deuided the word aright For these were the works common to the Apostles and Prophets Euangelists Pastors teachers Presbiters and Deacons And the Apostle 1. Tim. 3.9 requireth so much where it is their duetie to haue the mysterie of faith in a good conscience 2. In that verse 13. it is the meanes to a farder degrée 3. And getteth them great libertie in the faith All which are not so necessarie if the Deacons office be onely to carry the bagge and to distribute For thereunto so much learning is not required but faithfulnesse that he rob not the poore but giue as there shall be occasion Though they did preach it proues not that they did it by ordinarie office Whether by ordinarie office or not ordinarie doe men grant that the Deacons did preach they graunt the point in question and what of a long time they haue heretofore denied Ordinarie it was to waite at the Tables while the goods of the faithfull were sold and all held in common but that cause ceasing and the Christians euery one retaining the proprietie of their goods lands and houses and the ciuill Magistrate prouiding other and more conuenient reliefe we must not thinke that these men called to the offices of Deaconship were vtterly disabled as if there were not any vse for them in the Church