on punishment as Ahaz diall in a Sunne-shine day casts his shaddow Farre wide he is saith Bernard that doth so kisse the foote of Gods mercie that he doth not heede the foote of his iustice as if he were a father and not a Lord. If a Father where is his loue if a Lord where is his feare Malach. 1.6 By the blood of Iejâ—â— we may be bold to enter into the holy place Heb. 10.19 The Author sheweth all ceremonies haue an enâ—e in Christ Popule aditus in visibile factarium prohibâ—batur Marlor Ibid. Non symbolicè tantum sed reipsa ingressus in caelum Ibid. and where in time of the law people might not enter into the Sanctuarie but must and did stand without now we may enter into heauen it selfe whereof the Sanctuarie was a tipe Such boldnesse we haue to Godward thorough Christ his blood Let vs goe boldly to the throne c. Heb. 4.16 That is Let vs not sticke and be doubtfull in seeking after other mediators as if he alone were not sufficient Christi sacerdotio adimâ— virtâ— tem quamdiâ— hasitamus Mar â—o Heb. 4. Such wauering and vncertaintie propending to inuocation of Angels or Saints as if there were nâ—t a God in Israel our Church is no lesse vehement in prosecuting for erronious doctrine then any other Church prayâ—ed be God Nisi quitrepidâ— ad solam cius misericordiam confugiunt Cal. in Luc. 18.13 Dubitatio Infiâ— delitans Admirationis Vox aptissimâ— paenitentis vâ—â—â—Ì„ que câ—â—tinéâ—â— sensum peccats Mercer in Iocl 2.14 Ambigâ—â—m ponitur vt dum dubâ—â—ant homiâ—â—â— fortius agaÌ„t paenitentiam HieroÌ„ Ibid. Aâ—opiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What doe these places Heb. 10. and the fourth Chapter more discredit the vse of this straine whereof our consciences are afraid then Master Caluin who speeking of the Publican his vnfained him liation writeth that God will not be intreated of any but those who in a trembling manner flye to his mercie Where this fourth to the Hebrewes hath Let vs goe boldly this author writeth tremblingly yet will not we fondly iniury him so much as these doe wrong our Church with taunis reproches saying It is against the word This against true faith c. A doubting which proceeds of infidelitie may be thought so but not that doubting which ariseth from admiration like that in Ioel 2. who knoweth whether God will turne leaue a blessing Which wordes carry a doubt in sound but in effect imply a sound affirmation and are most apt for repentance to speake with because they include a sence of sume yet withall some hope to spéed Not amisse obserued by S. Ierome mens doubting other whiles maketh theÌ„ more earnestly penitent And it may well so be For if doubting be the mother of inquirie as they say it is because he that doubts not séeketh not then also is fearefulnesse the mother or milch-nurse of a kindly repentance Potuerunt peruenire nisi putarent se perueniss Seneca Illud ingenioruÌ„ pracox genus noÌ„ temere vnquaÌ„ peruenit ad fru gem Quintil. Institut lib. 1. c. 3. Well had it béene with some long ere now if they would haue skilled of this point that as in learning some held themselues for great Scholers who faile of it because they thought they had obtained what they haue not so in duties to godward some want true confidence because they are not rightly confident making ouerbold where it is more wisedome to vse modestie more courage to séele their own famines more audacitie to acknowledge their owne feare fearing as they ought to be afraid Marke the trée whose branches are séene A graine for thence sometimes is the beginning lieth in the earth Arbor em at tendite Petit imaprius vt sur sum excrescat Figit radicem in humili vt verticem tédas in caelum Aug. de verbo dom in Ioh serm 38. Multos impedit a firmit ate presumptio firmitatis Id. sinks low but the branches shoot forth that birds may nestle in them It first taketh downeward then séene aboue at the first low afterwards aloft Many are hindred saith Austin of their strength while they presume on their strength Men that finde such contrarietie twixt Heb. 4. and this Collect our consciences are afraid may by their wrangling principles cauill with ease at a thousand places else yea and set Scripture against it selfe As where the Publican is said to stand a farre off loth to come to the Altar not daring to lift vp his eyes that the Lord might lift vp the light of his countenance vpoÌ„ him c. May not a faire glasse be set vpon it that he did amisse For say they where he stood a farre off he should haue gone neare And was not Peter well chidden in saying Luc. 5.8 Goe away from me a sinner As if the neater the better the worse the farder off Againe in that he would not lift vp his eyes to heauen he was much to blame Gen. 4.6 Such a looke Caut had for is it not said He cast downe his countenance Much of this making skill they whose delight is to weaue though it be but a spiders webbe and men of their mettall are like inough to charge Mary Magdalen for a micher well she escapeth if not reproued for want of faith Let vs goe say they Why then stood she the still Boldly Why did she trouble hir selfe with Christ his feete Luc. 7 3â— when she was to to goe to the throne of grace And what was he at whose feete she stood but the author of grace weeping a womanish condition more courage would haue done well and she began to wash as not daring to goe on The basest in man his féete why not his head Too too much strâ—ngenâ—s With her teares why Water of the next brooke might haue serued The more blame she that would not make bolder Was her eys dâ—m that she could not see eye-water was more precious then to trickle at ones feete She did wipe them Happily with a towell No such matter The tresses of hir haire she wiped them with A great deale more then needed as they thinke that dispute thus twixt friends and kinffolkes 〈◊〉 the spirit He no doubt our eldest brother would haue accepted of farre lesse then all she did for is he not our brother and more if more neede to all that doe beleeue Another it was came behinde him Both of them contrary to this exhortation Goe with holdnesse she said Math. 9.20.21 But who heard it For she durst not aske it with her lips she said within her selfe If I may What Ifs and An ds be these Why did she not goe boldly Touch why did she not imbrace But touch was not be reproued that smote but three times 2. King 13.18 wheÌ„ he might haue smote a many more His garment why not his person Belike a little would serue the turne Ouermuch squeamishnesse spoyleth all Boldly she should
dost thou feare death 〈◊〉 Such wauering affections like Pauls ship caught betweene two seas when the forepart stucke and the hinder part was broken and yet the Paâ—â—ingers â—afe These streights they fall into that fall to prayer and what Saint Paul said of life and death they are difficulties the faithfull are streightned with The presence of his Maiestie to whom they pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip. 1.23 the guiltienesse of their sinne the rigour of the law the multitude of their wants some bid theÌ„ pray for mercy aboundance of mercie as if a little would not serue but abundance must be powred downe some againe to their thinking forbid them to pray and demaund how they dare presume and so both waies their speech sauoureth of confidence and infirmitie Such mixture is alwaies in our petitions because such mixture is in our selues flesh and not all spirite some distrust and not all fulnes of faith sometime a feeling that we beleeue sometime complaineing that we doe not beleeue the tongue of our ballance bearing so doubtfull doubtfull it is which scale will preuaile yet the better in the end preuaileth For thorough stitch it goeth commeth ouercometh and ouercomeing triumpheth triumphing concluddeth and the conclusion is through our Lord Iesus Christ so as in the same sentence the fall of the leafe and a spring againe fire in the ashes and stirred vp againe A little faith appeareth not with the soonest but like scuit in the bud whence his nature and substance is so coucheth and so is preserued Thus it fluâ—tâ—reth twirt daring and not daring praying and not praying because it would haue aboundance of mercie and yet findeth wants in the petition This striuing in the womb of the same collect argueth the life of faith rather quickened then dying springing then falling so faultlesse it is if all be well considered For as Rebecca when she felt the twins in her womb though it pained bit yet thereby knew she had conceiued and that the childreÌ„ were aliue so they who are brought vpon their knées finding the maiestie of God infinite his iustice strict his knoweledge searching the reines his holinesse such as Angels are not pure in his sight and what themselues are on the other side their basenesse odious their ignorance blockish their sinnes abhominable their wants lamentable at what time notwithstanding they conceiue comfort for els could they not pray are fouly abasht and â—eicted as professing they dare not aske somethinges at the hand of the almightie Which to like effect we finde as if an honest good heart laying open his estate in more wordes would be thus vnderstood Whereas our prayers by which we craue that thou power downe the aboundance of thy mercies are thorough the want of a most holie faith ouerlaide with vnspeakable imperfections such as tire them out in the way to heauen therefore we pray thée O Lord with al other transgressions forgiue vs euen our prayers whereof our conscience guiltie as it is that they are so stained as they are presumeth not nor dareth presum to aske what otherwise it would and at other times doth when more comforted then now it is thou well knowest O almighty God the petitions of them that aske in thy sons name Collet 23 sun after Trinitie and after the Communion at dismissing of the Congregation we beseech the mercifully to incline thine eares to vs that haue made now our praiers and supplications vnto thee and graunt that these things which we haue faithfully asked according to thy will may effectually be obtained to the reliefe of our necessity to the setting forth of thy glory c. Thus a faithfule soule in praier soÌ„time raised anon deiected wrestling with God as did Iacob in his conflict with yâ— Angel diuersly tuneth the phrase of his troubled spirite notwithstanding a supposed discord kéepeth measure concord with faith and with the holy scripture Genes 32.24 But when men set their wits vpon the tenter to reach out their obiections and to deale as if they had to deale with Beuis of Southhampton thinking noe more reuerently of the humble duetifull bashfull modest Iob. 1.1 c 9.15 Altercando disceptando gloriando nihilcoraÌ„ deâ— obtiâ—e â—imuâ— Laâ—ater Ibid. Deo indicante nemo iâ—sons est ipse melius quaâ— nos ipsinoust quales simus 〈◊〉 vsdeâ— pectatum vbi nos nulluâ— animaduertimus Ibid. 20. NoÌ„ ex toto eredo me velipsi coÌ„ scientiâ— mea quippe cum 〈◊〉 ipsa quidem queat me comprehendere totâ—â— neque iudicare potest de toto qui totum non audit Bernard epist. 42. Audit deus in corde cogâ—tantis quod non audit velipse qui cogitat Ibid. Licet integerrimus essem tamaÌ„ adeo sulgoro maiestatis eius consternarer vt de me-ipso ni hiâ— scirem Lauater an Iob. 9.21 low and lowly speethes proceding from a broken heart thence it is they make a doubt where no doubting is if the same minde were in them as becometh censurers of the praiers of the church those irreprouable collects would haue greater commendation then be thought a stumbling block of offence as they are Take we example from Iob Abraham and Salomon Holie Iob of whome scripture giueth testimony that he was an vpright iust man one that feared God and eschewed euill confesseth of himselfe though he were iust he could not answer but would make supplicatioÌ„s to his iudge holding it more fit to leaue wrangling disputing boasting for these wil obtaine naught but praying zealously behauing himselfe submisly he may find fauour at the Lords hand yea were he iust his own mouth would condemne him were he perfit the Lord could iudge him wicked because none is innoceÌ„t wheÌ„ God iudgeth he it is that knoweth vs better theÌ„ we our selues seeth such sins as we neuer think for Accordingly whereunto S. Bernard speaketh I doe not wholy belieue my selfe nor my own conscience for it caÌ„not comprehend me all neither can he iudge of the whole that heareth not the whole Anon after God heareth in the hart of him that he thinketh which a man 's own selfe heareth not yea were Iob righteous yet should he be ashamed with the brightnes of God his maiestie that he should not know himselfe We see how the look of a Prince dasheth his subiect out of couÌ„tenance therefor much rather may the presence of the Lord who is a dreadful God clothed with vnspeakable maiesty as with a garmeÌ„t whose glory surpasseth the brightnes of al the lights in heaueÌ„ astonish yâ— brused conscience of Iob who knew if he should wash himselfe with snow water purge his hands most cleane yet should God dip him in the pit his owne cloths would make him vncleane For God is not a man that he should answer him if they should strine in iudgement Iob. 9.30.31 All which sentences debasing him discouer the true estate of an humble soule who vpon due examination made saieth in effect as
haue gone and prest forward and thrungd before him not neare him or to him much lesse behinde him A signe of a seruile and crauenlike seare All this yet their argument maketh good that oppose Heb. 4. to discountenance this truth our consciences are afraid Faith we acknowledge reuerence in hir certaintie and full assurance She may and is and must be in the faithfull Luct a fidei Vrs sin Catech. Quemlibet timorem non esse fidet contrarinâ— inde patet quod si nihil metusmus obrepit supina carnis secu ritas It a laâ—â— guescitfides Math. 8.26 Stupids magis sunt quam constantes Ita timor fidem sollicitat ibid. yet that no ground of dislike to our selues or cause at all why we should not in a godly iealousie suspect our owne waies Nay by wrestling and combates in this kind we learne what vigor and life is in our faith The Collect speaketh neither of slauish nor seruile feare neither of the spirit of bondage onely this is all whereof our consciences are afraid Now all feare is not contrary to faith Por if we feare not a carelesse securitie of flesh creepeth vpon vs so faith languisheth the affection to prayer becommeth dull and in the ende a due remembrance of God and his mercie is extinguished Ouer and beside they which are not touched with a sence of euils to be afraid of them are rather dullards then constant Thus feare stirreth vp and quickneth faith Little to the commendation of the Disciples that our Sauiour said Why are ye afraid O ye of â—â—â—le faith A small faith but faith notwithstanding And a small faith in God his children is no small portion which when it is the least though ourneast with terthre of 〈◊〉 conâ—â—â—â—â—th hope euen in her readest and deadliest time knowing the spirit of adoption kéepeth fire in the hart and that in most apparant weaknesse hir power in Christ is perfected gaining by her losse raised by her fall and after the combat finished returneth home a conqueror In which opposition of faith and feare that which féedeth one nourisheth the other the mercies of God are the support of our faith so are they the roote of our feare and forgiuenesse of sinne a iust occasion ministering sufficient matter for true humiliation forgiuing vs those things whereof our consciences are afraid like those couples in the Lords prayer Forgiue vs our sinnes presently in the next petition Lead vs not into tentation Thâ— one immediatly following the other as if we said more then euery one is aware of in saying forgiuing vs those thinges c. either because of sinne the remembrance whereof is gréeuous Ama dei homit atem tima seueritatem vtrumque te superbum esse won sinit Amado enim times ne amatum amaurem perodas August de sanct virg c. 37. Si non amastime ue perdas si amas time no displiceas Ibid. Rom. 8.1 Cor. 2. Philip. 2.12 Non te à praefidents elatione reuerberat va mundo à scandalis Non contremiscis c. Ibid. the burden intollerable or else because of forgiuenes it selfe as it when they are forgiuen euen then in that very instant we are afraid For that when we haue most securitie we haue most cause to feare as if the sentence of S. Paul went for a watch-wood Be not high-minded but feare or that of our Sauiour Thou art made whole sinne no more lest a worse thing happen vnto thee as it will soone doe where securitie bréedeth pride S. Austin intreating how feare is in vse with Gods seruants and how farre foorth out of vse aduiseth in these words Be not high-minded but feare Loue the goodnesse of God feare his seueritie Both these will keepe thée from being proud For in louing thou dost feare least thou grieuously offend thy louing and beloued It thou loue not feare least thou perish if thou loue feare least thou displease He that said you haue not receiued the spirit of hondage to feare any more said that himselfe was among the Corinthians with feare and trembling He that said be not high minded but feare gaue a generall aduertisement to all the members of Christ worke out your saluation with feare and trembling Anone after that blessed father addeth Doth not that sentence beat thee of from presumptuous pride woe vnto the world because of offences Dost thou not stand in a we lest thou be reckoned among those many whose loue should ware cold and iniquitie abound dost thou â—hâ— strike thy blest when thou hearest this sentence Let him that stands take héede lest be fall As for the other clause Giuing vs those things which our praiers dare not presume to aske is and may be referd to spirituall temporall blessings which in the generall we may assure our selues shall be graunted and we must dare to aske but in particular as in this or that very manner at this or that very time by such such meanes we haue no warrant to limit the holy one of Israel nor coÌ„mandement to craue or promise our selue Paul prayed that Satan might be remooued and be prayed often and earnestly yet was he not then remooued 2. Cor. 12.6 Some things we may pray for absolutely and affirmatiuely as that the kingdome of God doe come his will he done the forgiuenesse of sinne our owne saluation but the meanes sometimes we may faile in while this may or that way after this fashion or that fashion we pray they may come to passe S. Paul could not be ignorant of so easie a point and therefore it was not the forme he stood vpon as the end he proposed The very like is to be thought in temporall blessings Dauid prayed to God for his child which he had by Bothsabe throughly fully perswaded of Gods mercies towards him though touching the babe 2. Sam. 12 121 his thoughts and spéech were not so resolute but arguing rather his expectation then assurance For this be said Who can tell whether God will haue mercy on me that the childe may liue Thus it appeareth that euery particular neither may we nor dare we presume to determine Leaue we that to the wisedome and gratious good pleasure of the Lord. Beggers must not be choosers nor caruers their own caruers Thus they will haue it and thus or else it fitteth not him that commeth in prayer vnto God He may assure himselfe in generall but in euery particular he may not he néede not he must not It may be victory it may be an ouerthrowe it may be peace it may be persecution He may haue a child he may goe childlesse He may pray now but the issue of his prayer is like Abraham a great way of Such is the course of the faithfull They apprehend Christ Jesus in whom all the promises are yea and Amen Sure of this once That if they haue what they dare not indent for at Gods hand they will be thankfull if they haue it not
they will possesse their soules in patience onely because they will not be thought wiser then the Lord they commend all to his blessed disposition When Zaedok carried the Arke into the Tittle these words Dauid vttred â— Sam 15.25 If I shall sâ—â—de fauour in the eyes of the Lord be will bring me againe and shew me both it and the Tabernacle thereof But if he thus say I haue no delight in thee Behold here I am let him doe to me as seemeth good in his eyes Here is a doubtfull perplexed speech yet not destitute of assurance which a holy faith ministreth For he was certaine of his saluation Quoad aternaÌ„ salutem certus erat sed hic de rectitutioâ—e in regnum agitur At deus ei regnum c. P. martyr Ibid. 2. Sam. 16.22 yea and certaine of the temporall kingdome which God had promised him But here was all the doubt He knew not whether the promise was absolute or vpon condition The like followeth in the next Chapter where the same Prophet maketh this vse of Shimes his railing and reuiling It may be that the Lord will looke vpon my affliction and doe me good for his cursing this day In that he saith Peraduenture or it may be not doubting of his saluation but of being restored to his former estate Cur dicit fortè Non qùod de aterna salute dubitaret sed de restitutione Id. in 2. Sa. 16. or else thinking of the hainousnesse of sinne before committed doubteth whether his afflictions should be asswaged so speedily As who would say Peremptorily I affirme it not my sinnes haue deserued more then all this counneth to This I take as a gentle remembrance to put me in minde of my duety It may be If not I know what to trust to I le not attempt to teach the Lord I neither doe nor dare presume to aske that it may be thus and no otherwise The Prophet Amos hath the like It may be Amos. 5.15 the Lord God of Israel will be mercifull to the remnant of Ioseph He meaneth in preuenting their captiuitie But whether deliuerance or no the reckoning is made they forgot not all comfort well perswading themselues that if the mercy of God faile them one way some other way it shall meete with them and they with it knowing of a truth that God is good vnto Israel in not giuing vs many times what we would Bonus dominus qui non tribuit saepè quod volumus vt quod malimus attribuat August Paulâ—epist 34. that he may giue ouer and aboue that which we should rather So as to winde vp all on a small bottome and comprehend much in fewe words our prayers dare not presume to aske many things which God giueth because they dare not set the Lord a time nor binde him to such and such meanes but resoluing of the general making faith of our duety therein refer our selues wholy to the Lord for all such changeable circumstances knowing that fall they out so or not so or contrariwise Rom. 8. â—8 they fall out for the best to them that feare the Lord Cap. 3 Almighty God those things which for our vnworthinesse we dare not and for our blindnes we caÌ„not aske vouchsafe to giue vs c. These words directly fight against gods word true faith Iam. 1.5.6.7 If any lacke let him aske in faith wauer not c. For such receiue not And Rom. 14.25 Whatsoeuer is not of faith is sin THese words are in the collect after the offertory Almighty God the fouÌ„taine of all wisdome which knowest our necessities before wee aske our ignorance in asking we beseech the to haue compassioÌ„ vpon our infirmities those things which for our vnworthinesse we dare not for our blindnesse we cannot aske vouchsafe to giue vs for the worthines of thy sonne c. This the last chap. for their neighbourhood may coÌ„municate each vnto other mutuall helpe Much hath been said already whereon we might be content to stay our selues without farder procéeding but the we are drawne on to a larger discourse by reason of their so great importunity that hold these words matter of fresh complaint There is no doubting nor Stammering nor vncertaintie in saying these words for our vnworthinesse we dare not nor for our blindnesse we cannot aske They are the words of sobriety humility not of feare nor despaire Non desperatioâ—â— dictum est sed sobria pia humilitate August de verb dom serm 23. Iam 1.5 6. Rom. 14. 23. For we are certainely perswaded as of an article of our faith that we are both vnworthy blind Yet some vrge scripture to the contrary S. Iames say they bids vs aske in faith without wauering Whereunto we answer So doth a peniteÌ„t person aske that is fully assured he hath naught to coÌ„mend him before the Lord. Againe they vrge Rom. 14. whatsoeuer is not of faith is sin So thinke we the man sinneth that continueth doubting of Gods mercy wheÌ„ he cometh to God in praier A conscience not resolued in such a point of doctrin shameth the worke in hand be it neuer so specious Happily these men whose obiection this is thinke that the faithful Quando nihil prorsus sumus et minus quam nihil visentiamus nostram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abiecta oÌ„ni fiducia tam nostri quam totius mundi Caluin in Iere. 17. To tobsequiis defaenerati quot defungs non possumus etiamsi omnes nostra cogitationes omniaque membra in legit officia verterentur Marlo in Luc. 17.10 Mat. 9.20 Luc. 15.21 Ad filis affectuÌ„ qui omnia quae patris sunt sua esse noÌ„ ambigit aspirare nequa quam praesumit sed mercenaris statumiam proseruitatis mercede desiderat Bede lib. 4. super Luc m. c. 63. Non proponitur vt admiremur tantum sed etiaÌ„ vt imitemur Marlo in Mat. â— because of the full assurance of Gods mercies therefore may not be cast down in sight of their sin As if the voice of a man vilifying himselfe before the Lord were not the voice of a man that builds vpon the Lord his comfortable promise Then surely M. Caluin mistooke what he praied for when vpon occasion of the words in the Prophet Ieremie 17. The heart of man is deceitfull wicked aboue all things who can know it maketh this praier Grant almighty God since we are plaine nothing yea lesse then nothing that feeling this naughtworth estate casting aside all confidence both of our selues of the whole world we may learne to flye in all humility vnto thee c. But M. Caluin mistooke no more then they that of our sauiour learned to hold themselues vn profitable seruants not the they had done iust nothing but when they had done all and all if possible that was coÌ„manded For we are seruants in so many offices indebted as we caÌ„not come out though all our thoughts all our
possunt fieri Arist Eth. lib. 3 But the note which the Philosopher in his wisedome of gentile learning giueth is not amisse Election is carried onely vnto things possible but the will sometimes proposeth those things which cannot be and yet no fault at all in so doing As for example the Minister in charitie reputing the whole congregation to be Elect in an holy manner seekes and willeth the saluation of euery one which neuerthelesse the Lord in his eternall counsell willeth not twixt which two wils a difference without contrarietie For one good thing as it is good may differ from another but cannot be contrary vnto it We are not alwaies to will saith Saint Austin that done which God will haue done or hath decreed in the will of his secret pleasure For God may wish one thing Et tamen donae voluÌ„tati dei pietas illius potius consonat quam huius idem vodentis impitas 〈◊〉 August enchir ad Lauren. cap. 101. and man another and sometimes it falleth out that he wisheth better though crosse to Gods Decres then he that wisheth happily what God intendeth The wicked Iewes would haue Christ put to death Ioseph of Arimathea would not consent to his death Luke 23. which God had decreed yet he did well they did ill That we must through many afflictions enter into the kingdom of heauen that all who will liue godly in Christ Iesus shall suffer tribulation that in the world we shall haue it as they are the manifest words of God so is it manifest they are much wronged in being vrged against this clause freedome from all aduersitie Math. 26.25 1. Cor. 11.19 Math. 18 7. For as it was true that the treason of Iudas must be so is it true that heresies and offences must be As much necessitie of one as of the other and the same words are deliuered of them all They must be shall be must needs be c. Now though offences must be wherein the decree of God appeareth yet who is he that with the Apostle prayeth not for himselfe and for others that they neither giue nor take offence but that in their course of a Christian life 1. Cor. 8.13 1. Cor. 10.32 Philip. 1.10 they may carry themselues wth an euen foote in all things possibly indenouring to please all men and yet such a necessitie of offences our Sauiour mentioneth as that it cannot be otherwise Luc. 17.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor can they be auoyded Iudas must betray his Master and that his Lord Master well knew yet no preiudice to the prayet made that the Cup might passe which our Sauiour would neuer haue so done if he might not haue so prayed Heresies must be that no hinderance wherfore we should not teach instruct pray and vse all good meanes to roote them vp For as a Gardiner well knoweth that wéedes will grow and the husbandman findeth that the enuious man soweth tares therefore so much the more imployeth himselfe painfully in all which he offendeth not but well pleaseth the Lord so beséemeth it the mother with her children to pray exhort informe doe all diligence for succouring her selfe and hers in the times of all aduersitie to striue with God in all humblenesse and true repentance that they may be preuented if the Lord will or lessened or withall patience meekely indured Saint Austin saith well What is he that can finde in his hart to suffer troubles and difficulties Quis velit moâ— lestias difficultates pati Tolerare iubet illas noÌ„ amare Nemo quod tolerat amat Quamuis enim gaudeat tolerare maâ—ult tamen non esse quod toleret August lib. 10. confesâ—e 28. God commaundeth vs to tolerate them not to loue them No man loueth that which he must tolerate For although he reioyce to tolerate them yet had he rather there were none for him to tolerate For the Church to be free from all aduersitie is against the manifest word of God It is not against the manifest word of God that the Church sometimes haue rest breathing after a sore trauell many examples thereof are before since that daies of Solamon Iosias In whose raigne Israel had great peace plenty such prosperity the Lord promised by the mouth of his Prophet as old men old women should dwell in that stréets of Ierusalem Zachar. 8.4 euery man with his staffe in his hand for very age the stréets of the citty shal be full of boies and girles Qui victurisuÌ„t securè sine aliqua molestia externa dico NaÌ„ scimus hoc non posse accide re vt multi senes aliquo in loco cernantur quasi ferè exanimes atar ita vt baculo se se sustineant nisi vndique pax et quies sit ab bostibus Cal. Ibid. Vniuersum RoÌ„ orbem tenuit in gerendis bellis victoriosissimus per omnia prospeâ—atus est filios â—â—perâ—tes reliquâ—â— Aug. de Ciuit dei lib. 5. c. 25. Proclamation for Authorising an vniformitie of the booke of CoÌ„mon prayer Giuen at Westminster the 5. of March 1. an Reg. Iacobi Psalm 1.3 Genes 39.2 2. Chro. 32.30 2. Chro. 20.20 Nunquam benè esse hominibus nisiquatenus benignum se dominus illiâ—exhibet Caluin in Genes 39.2 who shall liue securely and without trouble at all I meane outward For we know it cannot come to passe that many olde men be seene in any place spent for very age that they must be faine to beare themselues vp with a staffe vnlesse there be peace and rest on all sides from the enemie Which gratious fauour hath stretched out to the daies of the Gospell both in the raigne of Constantine Theodosius Honorius and other good Emperors Of Constantine whose gouernment was so happy that be bâ—d the whole Romaine world in subiection vnder him most victorious in his wars euery where throughout prosperous in subduing of tyrants of a very great age ere he died and blest with sonnes whom he left Emperors after him But what speake we of times past Haue we not examples in our owne age The kingdome wherein we liue vnder that forme of Religion which by law was established in the daies of our late Queen of famous memorie blessed with a peace and prosperitie both extraordinary and of many yeares continuance a strong euidence that God was therewith well pleased Which mercie in this kinde long may we pray for and he grant to the ioy of our King Quéene and their royall progenie and the comfort of vs all his loyall Subiects They who with it not as holding it vnlawfull shew themselues vnthankfull to God vnnaturall to their Countrey yea and contrary to the manifest Scripture which promiseth what euer a righteous man taketh in hand shall prosper verified in Ioseph who was a man that prospered in Ezechia that prospered in all his works and in the resolution that Ichosuphat made the people beléeue the Prophets and yée shall
prosper If any reply these thrée sentences last quoted meane by prosperitie the fauour mercies of God as that then onely it is well with a man when God sheweth himselfe gratious We confesse their exposition is a truth and our Church in her prayer desireth so to be vnderstood For that which the wicked name aduersitie she calleth not so nor what they hold for prosperitie doth she alwaies account so hauing well learned by comparing the Scriptures that there is no prosperitie to the mercies of God and when that wanteth the mercies of God are wanting He that hideth his sinnes shall not prosper but he that confesseth forsaketh them Protâ—â—â— 131 shall haue mercy 〈◊〉 repentance had a reward and that reward were prosperitie and the mercies of God were that prosperitie yet so far forth as the righteous prophane necessarily communicate in the meaning of the same language freedome from infirmitie sicknesse persecution troubles bondage exâ—e deration a thousand the like is to be desired in our prayers or else it would goe ill with vs that any aduersitie should befall vs and we not haue recourse vnto prayer against it It is contrarie to Gods decres It is not contrarie to Gods Decree that some particular Church at some one time or other for some space may be free from all aduersitie in comparison of that which it selfe either hath felt or may feele or in respect of what some other Churches doe indure And in as much as there is reason to pray for freedome against one affliction as another and so in effect by consequent against all for a ship may sinke by a leake as by a wracke not lying in our power to distinguish which we can be safe in and in which we cannot our Church wisely prouideth by prayer vniuersally against all aduersities not binding the Lord ere the more then standeth with the good pleasure of his blessed will but making knowne what our duetie is to doe and what our necessitie inforceth vs to doe For as God hath decreed to chastice his people his people must as well looke for it so hath he decreed that euen therefore they should call vpon him and prepare to meete him in the humblenesse of their soule That God which purposed to send a famine in Chanaan put into the hart of Ioseph wisely to prouide for a deare yeare and made Iacob to send downe into Egypt for corne 1. Sam. 23.12.13 The same God that raised the men of Keilah against Dauid directed the thoughts of the Prophet vnto prayer and made him resolute to flye from Keilah It was of the Lord in iudgement that Saul cast his iauelin at Dauid where he was but in mercie the Lord so disposed it that Dauid should and did escape it And it because the Lord hath decreed his Church shall haue aduersitie therefore it may not vse prayer against it neither then may we pray that all men be saued NescieÌ„tes quis pertineat ad pradestinatorum numerum quis non pertineat sic affici debemus charitatis affectu vt omnes velimus saluos fieri August de Correp gra cap. 15. 1. Tim. 2.2 Psal 119 39. because God hath decreed otherwise But a better Diuine resolues vs better Not knowing saith Austin who belong and who doe not belong to the number of the predestinate it is our duetie to be so affected toward all with a charitable affection that we should wish all might be saued And if because the Lord hath decreed his Church shall haue aduersitie therefore it may not vse prayer against it neither then may we pray to lead a godly and peaceable life which yet the Apostle doth neither may we frame our prayers against reproch and shame which yet the Prophet doth Lord saith he turne from me shame and contempt For who knoweth not that in Scripture persecution reproch c. are the ordinarie portion commonly allotted those that professe the Gospell in truth and sinceritie And if because the Lord hath decreed his Church shall haue aduersitie therefore it may not vse prayer against it then may it not vse any meanes at all by way of preuention Which errour spposed for a truth openeth a wide gappe for presumption despaire and all neglect of all godly meanes Orig lib. 2. contra Celsum What reason had the Sophister in Origen to disswade a sicke person from sending for a Physition but this If God haue decreed thy health it shall be whether thou vse the Physition or vse him not And if God haue decreed thy death thou maist spend thy money he loose his paines and thou neuer a whit the better And as good neuer a whit as neuer the better The Sophister being to marry was confuted by an argument of the like making and this he had returned vpon him To what ende is it thou take a wife if God haue purposed you children you must needes haue them and if he haue purposed you none doe all you can you shall haue none One pin driuen out with another both of them a sufficient proofe that our actions and counsels must not depend vpon vncertainties this way or that way but by a stayed sure line are to be ruled and ordred And though it be one way true a man sometimes marrieth and hath no children yet on the otherside being vtterly impossible in the course of nature for a man to haue children without companie of some woman we are to doe in this case what godly reason counselleth not what the Sophister concluded So likewise what euer aduersitie the Church feareth and God hath decreed to exercise her patience withall she must binde the sacrifice of her prayers with cords to the hornes of the Altar and in forecast of all imminent daungers call vppon God that mercie may step in twixt her transgression and his iudgement Impossible it is to be free from all aduersities and therefore it is not a petition but a vaine babling What is simply absolutely and fully impossible which we know shall neuer be graunted at all to one or other in any measure that we are not to craue But fréedome from all aduersitie in some measure for some particular Church is possible Math. 26.39 Non obstat qùod reÌ„ impossibilem sibi concedi poscit quia non semper fidelium preces continue tenore ad finem vsque fluâ—â—â— non semper â—quabile temperameÌ„tum seruant non semper distinctoordine suÌ„t composita quin potius implicita perplexa vel confligunt secum vel in mediocursu sub sistunt Cal. apud marlor in Math. 26. v. 39. Siomisso diuiâ—â— consilis intuitâ—â— desyderium suâ—Ì„ quo astuabat inpatris smum deposâ—â—rit Ibid begun here and hereafter more fully graunted so that our prayers may well intreate for it And as eternall life we craue here yea and in some small measure doe inioy euen now while flesh is vpon vs so fréedome from all aduersities we shall haue in the life
Collect this day to be borne another rendreth as this day by the operation of the holy Ghost was made very Man of the substance of the Virgin which plainly distinguisheth the 〈◊〉 and unlesse a man will be too absâ—â—d iudging against all equitie yâ—◠〈◊〉 his owne vnderstanding it intreateth from the Reader a warrantable construction But suppose a man could not satisfie his owne hart for reconciling thus which he imagineth such an intolerable sâ—â—uple then might he with but danger oueâ—hip the worde aâ—way prouided that he be a man of approued behauiour not giuen to contention about words nor in other matters opposite to publike order For except we will shamefully wrong the Saints in heauen we cannot thinke that those holy men whose labours were vsed in penning our Communion Booke did propose vnto vs matters of absurditie for a forme of publiâ—e prayer But restlesse and vnquiet disputants will not giue it ouer so Thus they obiect To say that on Christmas day and the Sabbaoth following Christ to be borne this day is against the plaine manifest truth of Scripture For Christ had his naturall birth in one onely day Christ had his naturall birth in one onely day â—ut not his solemnized birth in one onely day which is the meaning of the words in the Collect. And if that which hath béen already spoken suffice not this we adde for a more plenary and ful answere As a day in computation varieth naturall artificiall supernaturall Naturall comprising day night artificiall as that which our Sauiour mentioneth of 12. houres are there not 12. houres in the day supernaturall as that in Iosua his time in the raigne of King Ezechias so is there a day Politicall Ecclesiasticall Politicall as that of our Kings who are crowned one day yet their tilts iusts and triumphs last thrée seuen or 13. daies after Ecclesiasticall and that is thréefold Historicall Euangelicall Festiuall Historicall the time of our Sauiours being here in the world Euangelicall the day of mercie and forberance O if thou hadst knowne in this thy day Festiuall a time of solemnitie which differeth more or lesse Lesse as the strict account of 12. houres from morning to euening which commonly is the limited obseruation of euery Saints day More as that of Christ his Natiuitie Passeouer and the comming of the holy Ghost at which times the Church ordaineth not onely for the anniuersaries when it commeth but also a diurnall for some daies more or lesse continued as the example of the Iewes in their Passeouer Exod. 12.15 Ioh. 18.39 Luc. 23.17 whereof the first and the seuenth was a calling forth of the people to serue God yea sixe daies before it was called by the name of a Passeouer as appeareth in the historie of Barrabas So the first and the seuenth yea sometimes sooner whereon Christ was borne arose as this day the holy Ghost came downe notwithstanding it was but once done yet twice or more in that seuen night more solemnly and publikely the memoriall is preserued For as a day in the nature of the first relation strictly signifieth the day wherein Christ was borne and that could be but once so in the nature of a history the reporteth a report or festiual that sosemnizeth it signifieth the daies after yea euen so many as the memorie of that speciall action representatiuely by publike prayer MemoriaÌ„ Pascha Pentecostes veteres Ecclesiastici scriptores vocaÌ„t Pascha et Pentecosten Confes Wittenberg de sacra Cana sect 14. pag. 147. and thanksgiuing is duely sanctified So the auncient saith the confession of Wittenberg call the memoriall of Easter and Whitsuntide by the name of Easter and Whitsuntide it selfe Which in effect is like this receaued manner of our Church We call the momoriall of Christ his birth day by the name of the very natural day wherin he was once to be borne In a word little he obserueth in Scripture Philosophie or other learning who obserueth not that these words Now this day yesterday c. signifie more then a bare stint either of moment 12. houres Math. 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pascat Heb. 2.16 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For they reach sometimes to 3. 4. 6. daies yea a great while after vpon occasion Lastly considering Aduent sunday before presenting Christ to come though come before as also the phrase Herod asked where Christ should be borne who was borne already that Heb. 2. He takes not Angels but the seede of Abraham as if this day to be done which was so long agoe and could be but once yet a truth by a grace of spéech putting that in the present or future tence which should be in the preterperfect tence all prooue that this clause in the Collect thus carped at is sufficiently defended Chap. 8. That this day we fall into no sinne There is no warrant in God his word to pray so Therefore we may not subscribe vnto it THese wordes are set downe in the third Collect for morning prayer thus O Lord c. which hast safely brought vs to the beginning of this day defend vs in the same by thy mighty power graunt that this day we fall into no sinne nor runne into any kinde of danger but that all our doings may be ordred by thy gouernance to do alwaies that is righteous in thy sight c. Where the meaning of these words that we fall into no sinne is expounded by the clause following namely that all our dooings may be ordred by thy gouernance c. A course very familiar to them that are acquainted with their owne prayers and the prayers of other of Gods children and is found in the stile of our Sauiours prayer which he taught his Disciples Lead vs not into tentation but deliuer vs from euill where the aduersatiue parcell but coupleth both members together as M. Caluin after S. Austin wisely obserued so as it may be thus resolued Least we be led into tentation deliuer vs from euill Aduersatiuâ— particula quae media ponitur 2. meÌ„bra inter se simul colligaâ— quod etiam prâ—â— denter expeÌ„dis Augustinus Sic â—gitur resolui debet â—ratione in tentationem feramuâ— not a malo redi me Cal. in Math 6.13 So least we fall into any sinne we pray that all our doings may be ordred by thy gouernance But were not this exception raised naturally from the place it selfe seeing in the holy Scriptures which are of all sufficiencie and worth we make recourse in a doubt from one Text to another salue the wound that schisme or heresie giueth much faulty they are that wil not do the like in scanning those sentences which are framed by the Church of God Now in the third Collect after Easter it is Almighty God c Grant vnto all them that be admitted into the fellowship of Christs Religion that they may eschew all those things that be contrary to their
profession follow all such things as are agreeable to the same Which words interpret what the other prayer mentioneth To fall into no sin 3. Because our eye much respecteth the writings of strangers more then of our own countrimen Take a view of the morning prayers published by M. Caluin where it is thus Grant O Lord I may spend this whole day in the seruice and worship of thy holie power Fac. vt diem hunc totum in sanctissimi numinis tuâ— cultâ—â— venerationâ— consumam Nihilomnino aut cogitem auâ— dâ—cam aut faciaÌ„ quod cònon ten dat Cal preceâ— matut inter opuscula And that nothing in the world I may thinke say or do that may not tend to this purpose to obey thee Which aimeth to the same scope which this doth here that we fal into no sin forasmuch as all sin is either in thought word or deed 4. Euery word here mentioned in this Collect speaketh the language of Scripture Fall into no sin Fall he saith not slip trip or stumble But fall nor simply fall but with addition fall into That we fall the Booke acknowledgeth as appeareth in the Letanie wherin the praier of the congregation is to strengthen theÌ„ that stand to raise vp theÌ„ that fall which is the condition of a righteous man seuen times a day a certaine number put for an vncertaine that is many times Pro 24.6 Corruit in peccatum impius but the wicked runne or rush into sinne so as this prayer fall into implyeth our godly desire that we cast not our selues headlong the compound aggrauating the single naked bare signification of the simple word supposing not a fréedome from falling but from falling into which is a sore bruze or downefall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. This word No may be thought comparatiuely spoken as in Ioh. 9.3 neither hath this man sinned nor his parents v. 41. If ye were blind yée should haue no sin not absolutely denying all sinne but implying no sinne so grieuous as now So fall into no sin not so grieuous and hainous as otherwise but for our prayers apprehending the swéete mercies of God we might readily fall into 1. Ioh. 3.6 6. Sinne beareth a construction as whosoeuer abideth in him sinneth not whosoeuer sinneth hath not knowne him and vers 8 he that committeth sinne is of the deuill and vers 9. whosoeuer is borne of God sinneth not neither can he because he is borne of God Where sinne is taken Hoc istud est noÌ„ peccare quum labuntur fideles infirmitate carnis sed sub onere peccati ge munt sibi displi cent deum time re non de sinunt Cal. in 1. Ioh. 3 not for euery the least breach of Gods commaundement for he that taketh it in that sense deceiueth himselfe as the Apostle sheweth It we say we haue no sinne we deceiue our selues c. But not to sinne is in this place when the faithfull slip through infirmities of the flesh but yet vnder the burden of sinne they grone they displease themselues they cease not to feare God The prayer of the Church therefore is not to fall into sinne that is as the holy Ghost meaneth in other places that she neither sinne nor may sin Besides we would aske this question What sin it is we néede not pray against Quotidie eâ—eha ristia coÌ„munioneÌ„ percipere nec laudo nec repre hendo omnibus ramen domini cis diebus communicandum suadeo horror sitamen mens sine affectu peccands Aug. de eccles dog cap. 53. or what reason haue we to be at peace with any In as much as we are to feare one and another and euery one the conclusion is summarilie none can be excepted from within the compasse of our holy deprecation 7. What S. Austin or one among his works writeth in another case fitteth well here I neither praise nor dispraise saith he dayly coÌ„municating at the Lords table yet euery Lords day I aduise and exhort that men would communicate Prouided alway that their minde be without any liking to sin A dislike to sin we must alway haue in praying we fall into no sin we euidently protest a feare we haue to sin and our dislike to all because our hearts desire to godward is to fall into no sinne 8. wherein is this prayer more offensiue then that of our sauiour or of S. Paul or of S. Iude Duobus modit c. Aug. de nat et grat 67 caueamus diceÌ„do ne nos inferas c. vt quicquid humana fragilitas vitare non praeualet hoc ille propitius nobis conferre dignetur serm 135. de temp Eum aâ— omni scelere puruÌ„ imu uneÌ„ seruabit Cal. 2. Tim. 4 18. Eripiet me ab omnidâ— licto Theophi lact Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Corin. 13.7 Ne deum offendatis vel vt nihil vnquam delinquatis Theopâ—ilact Ibid. Oramus dominum ne quid faciatis mali vnde satis apparet quod ad non peccaÌ„dum c. Aug. epist 95. Esse sine offeÌ„sa est in culpatuÌ„ esse tam in doctrina quaÌ„ moribus sarcer in Philip 1.10 Our sauiour taught his disciples to pray lead vs not into tentation c. not praying that sinne might bee forgiuen for that was mentioned before but that it might bee preuented Two waies saieth Saint Austin the euill of a disease is shunned in the bodie either that it happen not at all or hapning be quicklie healed That it happen not at al let vs take heede by saying lead vs not into tentation c. that it quickly be healed by praying forgiue vs our trespasses And as the author in his Sermons hath Pray we that whatsoeuer mans frailtie preuaileth not to shunne and auoid the Lord of his great mercie vouchsafe to bestow Thus much we may hope for in this prayer that we fall into no sinne namely preuenting that which otherwise we shall gladlie fall into Saint Paul hath some such petition for himselfe for the Corinthians Philippians and Thessalonians For himselfe The Lord will deliuer mee from euery euill worke not onely in others to doe me wrong but in my selfe to offer wrong or to doe any euill thing For so the fence best fitteth in Maister Caluins iudgement There is the like for the Corinthians where the Apostle deliuereth his minde in these vehement earnest tearmes I pray God that yee doe no euill at all Which some interprete that yee doe in no case offend the Lord. For two negatiues in the originall are verie forceable to expresse a deniall We pray saieth S. Austin the Lord that yee doe no euill at all VVhence it sufficientlie appeareth that the prayer is that they do not sin Now then to fal into no sâ—n and to do no euill at all be armes of onebody extend themselues to one signification so as if prayer against one be preiudiciall to truth so is the other and if Saint Paul as
in deede can they that in Saint Iude. For being an historie and histories Saint Iude relateth plainelie in their letter as the fall of the Angels v. 6. Sodom and Gomorrah v. 7. wee must iudge the like of it which literall plaine sense while men haue left they haue digged them pits that hold noe water and haue made strange interpretations more intricate then the text some vnderstanding the bodie of Moses for the law some for the Gospell others for the people of the Iewes others taking Moses put for Iosua all which cast a mist before the Sunne and no maruell then if wee easilie mistake Non hoc dico quod praedecesso res meos morde am aut quicquam de his ar bitrer detrahen dum Hieron Sophronio This wee speake not to bite our predicessors or that wee would detract ought from them The letter of the historie is plaine that Michael a chiefe Angel in the Lords hoast appointed by God as sometimes one is for one businesse sometimes another for another resisted the deuill about the bodie of Moses when Sathan would haue made it a stumbling blocke for Israel to commit Idolatrie as they were forwarde inough so highlie they esteemed of him and no maruill For not a like Prophet was there in Israel whome the Lord knew face to face Deut. 34.10 A historie this is not found in other scriptures 2. Tim. 3.8 no more is the name of Iannes and Iambres Iud. 14. nor is that of Enoch prophecying in those wordes Iude 14. nor manie such like which the Iewes might haue by tradition from their fathers by worde of mouth or by some other bookes which recorded diuerse other matters of truth not mentioned in Scripture For wee doubt not that the fathers told their children manie things of fact such as were true and done in the generations aforetime not set downe in Gods booke yet this no warrant to conclude insufficiencie of Scripture as if there wanted anie thing necessarie to saluation nor giueth it countenaunce vnto popish traditions that doe contrarie to the Scriptures As for the other place in the Thessalonians it distinguisheth expressie the Archangel from Christ 1. Thes 4.16 The Lorde himselfe Christ shall come from heauen with a shoote and with the voyce of the Archangell and with thee trumpet of God c. ArchangeluÌ„ no minat quasi dâ—â— cem exercitus Archangelus praeconis ossicio fuÌ„getur Quan quaÌ„ enim c. Tamen vt in ordinihus fieri solet primariuÌ„ ftatuis vnum qui alâ—is pracinat Marlorat in 1. Thes 4.16 Where the Apostle nameth the Archangell Captaine as it were of the hoast The Archangell shall performe the office of a cryer For although it bee common to all the Angels Mathew 13. and 14. yet as in orders the Lord sets down one chiefe to e gouernour vnto the rest to blow before theÌ„ Beside all this we haue spoken more we might adde out of the fathers councels scholasticall writers But wee haue beene alreadie long inough in this point and therefore this shall suffice 2. Doubt It affirmeth baptisme in an house merelie priuate seemeth hereby to nourish the superstitious opinion of the necessitie thereof Looke the aunswer before part 1. cap. 32. pag. 191. 3. Doubt It alloweth the minister to vse conditionall baptisme in the publike congregation after the child hath beene priualie baptized in this forme in the name c. The booke saieth not that the childe after it hath beene priuately baptised shal be baptised publikly but contrariwise in these expresse termes If thou bee not baptised already N. I baptise c. And why this order is misliked wee knowe not neither doth the authors giue a reason For if it bee meete to speake of thinges as they are then of doubtful things wee may speake doubtfuly And yet this practtise here mentioned being seldome or neuer for ought we heare it is rather set downe by way of preuention then that wee knowe any such thing is done and as it is a supposition so vpon supposition onely proceedeth 4. Doubt It saieth there be two sacraments onelie as generall necessarie vnto saluation wherein it is dangerouslie implied that there are more then two In the second reason and the second instance thereof it is confessed that in the Catechisme there are but â— which is a truth And how suddainly men are changed to denie so much or captiously to inforce the contrarie But see before part 2. Chapter 14. 5. Doubt It alloweth priuate Communion betweene the minister and the sicke people Read hereof before part 2. Chapter 10. 6. Doubt It affirmeth that our ceremonies tend to edification and are apt to stir vp the dull minde of man to the remembrance of his duetie to God by some speciall not able signification whereby he may be edified Not amisse so to affirme For our speech gesture behauiour attire and the like ordinarie as they are put vs in minde of our selues how much more may those rites cereinonies apparrell and the like which the church of God doth ordaine for time of diuine seruice But see more hereafter 7. It calleth ministers Priests a thing auoided by the holie Ghost in the new testament as belonging to sacrifices The holie Ghost giuing the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our minister which is the originall whence Priest is deriued giueth no other name but what the communion booke calleth them by Sée before part 2. Chapter 6. 8. It appointeth the minister to say to the sicke person I by Christ his authoritie committed vnto mee do absolue thee from all thy sinnes Well may it For the order prescribed is thus In visitation of the sicke the minister beginneth with prayer in generall for the whole Church and then more particularly doubleth trebleth and multiplieth his prayer in behalfe of the person thus visited exhorts him to a godlie patience in bearing his sicknesse to an vnfained repentance for his sinnes a solemne promisse of amendment of life to a setled confidence in the mercies of God thorough Christ to an earnest begging of God the forgiuenesse of sinne to an humble thanksgiuing for the Lords fatherly chasticement as for all other blessings vouchsafed with a full bequest wholy commending him selfe to his blessed will whither in remouall or continuing increasing or deminishing his paine whither health or otherwise life or death what euer may come Afterwarde shâ— minister proceedeth to a more particular examination of the sicke man his faith how he stands resolued against the terrors of death c. satisfying him in such doubts as shall then be ministred And if the partie haue made a generall profession of his faith and sorrow for sinne then is hee moued to a more speciall confession opening his griefe more particularlie if he feele his conscience burdened therewith And satisfaction being giuen this way the temptation subdued the wound cured the terrors of death vanquished by spirituall and wholsome doctrines of the Gospell
in them who were witnesses of his name not in speaking but in dying so the prayer runneth mortifie and kill c. That we also may dye not a naturall death but the death to sinne mortifying and killing all vices in vs that in our conuersation our life may expresse his faith which with our toongs we confesse c. Which coherence what man among vs can iustly mislike but onely such as discipline better fitteth then disputation and a sharp reproofe rather then any larger instruction The Collect on the third Sunday after Easter is Almighty God which shewest to all men that be in error the light of thy truth to the intent that they may returne into the way of righteousnesse grant vnto all them that be admitted into the fellowship of Christs religion that they may eschew those things that be contrary to their profession and follow all such things as be agreeable to the same c. When we say that the Lord sheweth to all men the light of his truth Ioh. 1.9 c. It is as that Iohn 1.9 1. Tim. 2.4 The true light that lightneth euery man that commeth into the world And 1. Timoth. 2.4 Who will that all men be saued and come vnto the acknowledgement of the truth As for the dependance it easily cleareth it selfe For since none can come to the light of the truth but by the Lord and that light is to conduct in the way of righteousnesse the prayer of the Church is for all them to whom the light hath appeared that their course may be the course of godlinesse and sanctification eschewing things contrarie c. The Collect on Epiphanie sheweth the Dependance of the prayer in proposing for the argumeÌ„t thereof Gods mercy vouchsafed the wise men by the leading of a Starre Res quibus fru endum est Pater filius spiritus sanctus Aug. de doctrina Christiana lib. 1 c. 5. to the finding of Christ Jesus his bodily presence that we also who haue the Starre-light of faith may after this life enioy his glorious Godhead which inioying is well called fruition because we shall then sée him as he is when he shall be God all in all vnto vs Res quibus fru endum est beatos nos faciunt istis quibus vteÌ„ dum est teÌ„den tes ad beatitudinem adinua mur. Ibid. c 4. 1. Cor. 15.28 And that whereas other things in their vse doe but now tend vnto him then we may possesse immediately himselfe who is true happinesse and blisse filling vs with grace and glory for euermore For now though he be all in all euen in this life yet is he not immediatly but by outward means and in a small measure The Collect on the first Sunday in Lent is O Lord which for our sakes didst fast fortie daies and fortie nights giue vs grace to vse such abstinence that our flesh being subdued to the spirit we may euer obay thy godly motions in righteousnesse and true bolynesse to thy honor and glory Who can iustly charge this as hauing no dependance but they whose vnderstanding as it seemeth hath no dependance vpon the truth The Collect on Trinitie Sunday is a little before ranged in the number of those particulars which they can make no sense of there it is charged to haue no dependance because speaking of a true saith in the Trinitis and Unitie it concludeth thus We beseech thee that through the stedfastnesse of this faith we may euermore be defended from all diuersitie Where the dependance of this prayer sufficiently appeareth to all those whose faith dependeth vpon this article that there are thrée persons but one God the very substance and summe of all Christian Religion as Master Perkins well noteth in these words Master Perkins on the L. praier pag. 31.32 Whereas we are taught to come to God as to a Father therefore in the name of his Sonne our Sauiour Christ we learne to lay the first ground of all our prayers in the holding and maintaining of the Union and distinction of the three persons in Trinitie This being the lowest and the first foundation of prayer it is requisite that all which would pray aright should haue this knowledge rightly to beleeue of the Trinitie and to know how the thrée persons agree and how they are distinguished and the order of them how the Father is the first the Sonne the second the holy Ghost the third and therefore how the Father is to be called vpon in the name of the Sonne by the holy Ghost Vbi quaritur vnitas Trinitatis pater filius spiritus sactus nec alicubi periculosiùs erratur neclaborâ—osius aliquid qua ritur nèc fruâ—ctuosius aliqui inuenitur Aug de Trinit lib. 1. c. 3. Hence it is manifest that ignorant and silly people which doe not so much as dreame of the Union distinction and order of the persons in Trinitie make but cold and stender kind of praying And long before him Saint Austin resolueth thus that as in no article the error is more dangerous so neither is the truth more laborious to be sought out nor more commodious when it is found out Now if faith be our defence yea more our victorie whereby we ouercome the world then surely grounded vpon a principall stay as this point is néedes must it be a truth of great coherence as before is deliuered namely we beséech thée that through the stedfastnesse of this faith we may euer be defended c. The Collect on the Sunday before Easter is thus Almightie and euerlasting God which of thy tender loue towards man hast sent our Sauiour to take vpon him our flesh and to suffer death vpon the Crosse that all mankinde should follow the example of his great humilitie mercifully graunt that we both follow the example of his patience and be made partakers of his resurrection through the same Iesus Christ The dependance of one part and of the other in this petition may appeare 1. Pet. 2.21 1. Pet. 2. where the Apostle exhorting to suffer wrong and to take it patiently followeth it thus Hereunto yee are called For Christ also suffered for you leauing an example that yée should follow his steps And he was the onely president of humilitie For he humbled himselfe to the death of the Crosse Many such applications are made in other places So little cause haue men to mislike the dependance of this prayer The Collect on the 15. Sunday after Trinitie néedeth no defence It sufficiently speakes for it selfe Kéepe we beseech thée O Lord thy Church with thy perpetuall mercie and because the frailtie of man cannot but fall keepe vs euer by thy helpe and leade vs to all things profitable to our saluation through Christ our Lord. As for exceptions taken at other prayers that they are not warrantable they also in their place follow now to be examined 2. We desire something that our prayers dare not presume to aske whereas
abud peccare sine vlloco setentia morsu Muscul Conscientia stupida insensata Ibid. AEgrè sperari potest poenitenti am aliquando locum in eiusâ— modi peccatore inuenturam Ibid. that man hath done repenting The Apostle saieth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men without feeling but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as some copies had which the vulgar latin and the Syriack follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of hope for euer repenting and sorrowing truly for their sinnes because of the hardnesse of heart which is impenitencie or as Saint Paul hath a heart that cannot repent where he coupleth hardnesse of heart withall as if past repentance then past feeling and if past feeling then pastrepentance And Musculus vpon this 4. to the Ephes It is one thing to sinne with feeling and griefe of conscience another thing to sinne without remorse and griefe or feeling where is a feeling and sorrow for sin there is some place for repentance but where the conscience is become stupid dull and blockish that albeit sinne bee committed there is no compunction nor pricking in the heart there it can hardly bee euer hoped that repentance will finde place in such a sinner This therefore past repentance here signifieth not as if sometimes such a sinner did euer truely and vnfeinedlie before repent more thou that hee had anie true feeling and sorrowe of heart for sinne but this it implyeth that such a one yeeldeth small hope of euer comming to a true feeling and repentance of his life past because his heart is hardned and cannot repent or as the Apostle in another place termeth it hee hath a cauterized and seared conscience On the 25. sunday after Trinitie stir vp wee beseech the O Lord the will of thy faithfull people that they plenteously bringing forth the fruites of good works may of thee be plenteouslie rewarded through lesus Christ our Lord. Here a rewarde is asked in recompence of good workes A reward is promised and therefore may be craued not of merit but of mercy Pro. 19.17 Retributionem dates 2. Cor. 9.6 Quisquis semen tem facit hac spe facere comprobatur vt plâ—ra acciptat quaÌ„ sulcis commendat Marlor Ibid. Neque enim tantum in Caelo remuner atur Deus beneficentiam fidelium sed ettam in hâ—â—â—â—do Ibid. Quâ— nullius indigens est Deut in seassumit be naâ— operationes nostras ad boc vt prastet nobis retrib utionem bonorumsuorum operum Ireâ— lib. 4. c. 34. Deus coronat dona sua in nobis August Debitcrem se fecis non accipioudâ— sed promittendo NoÌ„ es dic redde quod accepicti sed redde quod promisittâ— Aug For hee that hath mercy vpon the poore lendeth vnto the Lord and the Lord will recompence him that which he hath giuen Prouerbes 19 Accordingly hereunto is that 2. Corinth 9. hee that soweth sparingly shall reape sparingly and hee that soweth liberallie shall reape liberally It is euery mans case Sarcerius noteth in Marlorat that whosoeuer soweth seede he doth it in this hope to receiue more then hee commendeth vnto the furrowes Anon after This haruest must bee expounded of the spirituall rewarde of eternall life as well as of earthly blessings For God doth not onely in heauen rewarde the liberalitie of the faithfull but also in this worlde For godlinesse hath the promises of this life and of the life to come So as being the Lord his will that they which sow plentifullie should reape plenteously wee may well pray that the Lord will make good this gratious promise And therefore no matter of iust dislike God who wanteth nothing of ours saieth Ireneus takes vpon him our good working and al to make good vnto vs the retribution of his owne workes And God saieth Austin hath made himselfe a debter not in taking but in promising Say not to God Giue what thou hast receiued but returne what thou hast promised Farder wee are not to wade at this present All wee find wee haue set downe truely as the copies were sent vnto vs. Now in lieu of their methodicall exceptions to be seene before wée present vnto thee good Reader a briefe drawne out of their communion booke which they would obtrude vpon our Church and in their owne teemes propose it after their example Wee cannot subscribe vnto their booke of Common prayer not onely hecause it is not authorized nor hath giuen vs anie good proofe what acceptance it may deserue but were it in place authorized euen for these causes wee cannot subscribe viz. because there are in it mauie thinges doubtfull disgraceful vntruths misappliing leauing out putting in c. Of all which onelie a tast for wee desire to bee short Doubtfull First their interpretation they make of Christs descending into hel namely to be his suffrings in his bodie hel torments vpon the crosse This wee doubt whither be the proper and true meaning of the words in the Creed 2. Obedience to the Magistrate For in the same confession they say we must render to that ciuil Magistrate honor obedience in all thinges which are agreable to the word of god Soe as if any be disposed to wrangle and say This or that I am required to do is not agreable to the word of God there shall followe no obedience Whereas learned godly wise Diuines would stile it thus In all things not repugnant to the word of God Besides they would adde this wholsome instruction in such things as are repugnant the magistrate must be so honoured and obeied as that wée submit our selues in all dutifulnesse to the penaltie inioyned 3 These platformers imagin their owne deuises to bee the onely ordinance of Christ and all other formes of gouernment of the Church to be the wisdoine of man couertly seeme to exclude all els that are otherwise affected from the kingdome of heauen where they say in the end of their confession Then wee which haue forsaken all mens wisdome to cleaue vnto Christ shall heare that ioyfull saying Come yee blessed of my father c. 4 These men doe mislike in vs to say Haue mercy on all men yet in their prayer for the whole estate they pray not onely for the faithfull alreadie but also for such as haue beene helde captiue in darknesse and ignorance Nowe faithfull and not faithful are contradictorie conse quently we doubt whither they haue such cause to reprehend our praiers as they see me to pretend 5. In their order of Baptisme they haue these words The Sacraments are not or dained of God to be vsed but in places of the publike congregation necessarily annexed to the preaching of the word as seales of the same Where occasion of doubt is giuen vs that they meane no preaching is effectuall where Sacraments are not so administred and in effect argue No Baptisme nor Supper without a Sermon 6. In their administration of the Lord his supper they say Our Lord requireth none other worthinesse on our part but that
vnfainedly we acknowledge our wickednesse and imperfection If this were in our Communion booke we doubt we should be thought to exclude faith charitie purpose of amendment of life and wholesome instruction concerning that holy mysterie and Sacrament 2. Disgracefull to the Kings Maiestie In his title and in his Authoritie In his title No part of the stile mentioned but Quéene Elizabeth in their Communion booke And no other ceremonie nor order being to be vsed as they craue in their bill exhibited inforceth that no man must vse any other forme at all in his prayer Part. 1. pag. â—8 but onely the bare name of King Iames without mentioning all the other parts of his iust title accordingly as in our Uniuersities is required and in other godly faithfull prayers is duely administred In his Authoritie For speaking in that booke of the ciuill Magistrate they attribute not any direction or gouernment for Ecclesiasticall either orders or persons but onely reformation at the first planing 2. In their Rubrick before Baptism Authoritie is giuen the Minister by consent of the Presbyterie to appoint a publike méeting L A. Nullo C. de ferâ—ss which we call a holy day which hath béene a prerogatiue which Kings and Emper ors alway had 3. Vntruths As when they call it publishing the contract For asking the hanes is too olde and may perhaps be accused of superstition yea what if the parties be not contracted nor minde to be till solemnization as it often falleth out by consent of both parties shall the Minister neuerthelesse peremptorily affirme that they haue contracted matrimonie Againe in distribution of the bread they say of the people who shall distribute and deuide it among themselues that all may communicate This ceremonie it séemeth they vrge of necessitie For they say who shall yet no such thing to be gathered out of Scripture but the contrarie when it is said He brake it and gaue it not that they did breake and giue it one vnto another As also appeareth by the Rituall of the Jewes their Calmud and their very custome at this day For the Maister of the family in the feast of sweete bread which is celebrated after the Paschall Lamb is eaten doth take a péece of sweete bread and giuing thanks per concepta verba there set downe doth dip it in the sauce prouided to eate the sower herbs So aliger de emendat temp lib. 6. which he doth eate and then breake so many péeces as there be persons sitting there and giueth to euery one a piece to be eaten saying This is the bread of tribulation which our Fathers did eate in Egypt c. Many other such points we might note which if they were in our Communion booke should beare reproofe But goe we on a little farder Misapplying Scripture as that in the Commaundement Six daies shalt thou labour Therefore no holy day to come together in publike but only on the Sabboth And yet herein seemeth a contradiction Contradiction because with consent of the presbitery as may be seene afore that Minister may appoint a publike solemn meeting c. Misinterpreting For they translate that in Genes It is not good for man to be alone thus It is not good for man to liue alone implying it sinne to liue vnmaried This license they take for translating not induring any the smallest libertie vnto others to doe the like As where hauing spoken onely of the persons the Father and the Sonne they conclude Leauing out To whom be all praise In our Communion booke such words would haue borne exception for leauing out the holy Ghost As in the Action of the Lords Supper Take eate This bread is the body of Christ Putting in Had it beene in our Communion booke we should haue beene challenged for adding these words This bread more then is in the Euangelists or in the Apostle Saint Paul In all which alleadged beside many else we might adde hereunto as men vse to beat a cur-dogge in presence of a Lyon that the beast for all his greatnesse of stomacke may the rather be tamed so haue we thought good at this time in mentioning these doubts disgraces contradictions misapplications c. to bring downe their curst hart who wilfully misconstrue what they otherwise know was and is the right godly meaning of our Church that they who are so ready to finde fault may themselues see their owne writings are not free from their owne intended exceptions And not to multiply farder instances for that would be infinite Generally in all their booke this may be worth our obseruation that albeit themselues cannot deny but many points are singularly set downe in our leiturgie yet their spite is such vnto it and themselues so wedded vnto innouation and selfe loue that excepting the exhortation before the Communion they haue not transserd any thing from thence into their booke Conclusion By this time we hope it sufficiently appeareth what defence our Church maketh notwithstanding oppositions intended against it How farre forth it preualleth we know not but that graue religious aduertisement which Saint Ierom giueth shall be our conclusion for this present Quaeso lector ve recorderâ—â—tribis nalis Dommi de iudicio tuo te intelligaâ— iudicandum not mâ—hi nee aduer sario faueas sed causaÌ„ iudices Hieron aduerserro Ioh. Hierâ—sol We pray thee good Reader as thou art vpon a closing point vnderstand what our defence is remember the tribunal of the Lord how we must all come before the iudgement seate of God Doe not thou fauour one or other more then truth but truth more then all For what will it aduantage a man to winne the whole world loose his owne seule or what can he giue to redeeme it Preiudice not thy vnderstanding determine this For this is the substance of all If all things here obiected be contrary to the word of God as some make shew for in steede of our yea write nay and for our nay write yea Then indge whether such a course be not the ouerthrow of thy faith a peruerting of thy â—â—â—gement and the hazard of thy soules saluation God forbid it should so be and we pray the Lord thy selfe that thou apply thy hart to wisedome least thou be deceiued And deceiued thou art if thou so thinke or write But let thy censure be as God shall direct thy hart in iudgement feare it is if thou continue obstinate in mercie know it is if thou incline to this counsell giuen And that thou so doe the Lord graunt thée his spirit of wisedome and humilitie that as Saint Iames speakes thou receaue our exhortation in méekenesse of wisedome More expect not at our hands For we cannot possiblie wish thée more but grace in this life and glorie in the life to come Our pen may be tired and our wish at an end but no end we wish of thy good For the good we wish is thy endlesse saluation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉