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
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
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
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
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
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
Videmus ministros ipsos vt de remissione peccatorum certiâ—res reddant coÌ„ scientias testes ac sponsores Cal. Institut lib. 3. c. 4.12 Nec minor is efficatiâ— aut fructus est priuata absolutio vbi ab tis petitur qui singula ri remedso ad infirmitatem suam subleuandam opus habeÌ„t Ibid. 14. Secretum animi valnus aperuerit atque illam Euangelii vocem pecu liariter ad se directam audiâ—rit Tibi c. Ibid. Animum confir mabit ad seâ—iritatem illaque qua prius astuabat trepidatione liberabitur Ibid. Priuata absolutio in ecclâ— siâ—s retinenda est quanquam in confessione non sit necessaria omnium delectorum confessio Aug. confes artic 11. De confess priuata facienda pastoribus affirmamâ—s ritum priuata absolutionis in ecclesia retineÌ„dum constanter retinemus propter multas graâ—ts causas Confess Saxon 1. the minister who is in Gods steede a pledge and suretie for furder securing a troubled soule shall apply these wordes Our Lord Iesus Christ who hath left power to his Church to absolue all sinners which truelie repent and beleeue in him of his great mercie forgiue thee all thy sinnes in the name of the father c. Priuate absolution is of no lesse power and efficacie then the publike when it is sought for by them who haue neede of this singular remedie for easing their infirmitie For when the partie shall haue laid open his sore and shall heare from the mouth of the Lords minister the wordes of the Gospell directed peculiarlie vnto him Thy sinnes are forgiuen thee Bee of good comfort it will establish his minde in securitie so as hee shal bee deliuered from that torment of feare wherewith with before he was miserablie vexed and disquieted This Godlie and comfortable practise of our Church of verie great vse if it were in more vse Maister Caluin much commendeth as the marginal quotations may proue and so doe other Churches as appeareth in their confessions Priuate absolution is to be retained although in confession a particular recitall of all and euerie particular sinne bee not necessarie Againe the Churches of Saxonie thus Concerning priuate confession to bee made vnto the pastors wee affirme the rite and manner of priuate absolution to be retained in the Church and wee doe constantlie retaine it for manie weightie causes Afterwarde it followeth As Dauid was confirmed heareâ—â—g of this absolution The Lord hath taken away thy sinne 2. Reg. 12. so thou mayest know that the voice of the Gospell preacheth vnto thee forgiuenesse of sinne which in absolution is by name expounded vnto thee Qua in absolutione tibi nomi natim exponttur Ibid. In specie homini peccatori in nomine Sanct. Trinit diciturâ— Tibi remissa sunt peccata oÌ„nia Priuatam absolutionem recitanit Christus paralytico Luc. Osian Institut c. 8. Prituata absolutione absoluit Christus Ibid. Priuata confessionis vsut apud nos seruatur c. Chemâ—it de Confess pag. 216. Remittuntur peccata per Dei verbum cuius Leuites â—nter pres quidam exequutor â—st Amb. de Cain Abel lib. 2. c. 4. Per spiritum sanctum peccata donantur homines autom in remissionem peccatorum ministerium suum exhibent non iusalicuius potesta t is exercent Neque enim in sua nomine sed c. Illi rogant sed diusnitas donaâ— humanum enim obsequium sed munificentia superna est potestatis Amb. de spiritu sancto lib. 3. cap. 19. Lucas Osiander in his institution sayeth Priuate absolution bringes verie exceeding great comfort to afflicted consciences when in speciall it is said to a sinner in the name of the holie Trinitie All thy sinnes are forgiuen thee Christ recited priuate absolution to the man sicke of the palsie When he saide bee of good courage thy sinnes are forgiuen thee And in priuate absolution Christ absolued the woman a sinner saying thy sinnes are forgiuen thee Chemnitius confesseth the like in these wordes The vse of priuate confession is preserued with vs c. Infinite other allegations might wee produce to witnesse this truth But the conclusion wee make with 2. places in Saint Ambrose the first is in his second booke of Cain and Abel sinnes are forgiuen by the worde of God whose Leuite is a certaine interpreter and exequutor thereof The other place is in his third booke of the holie Ghost cap. 19. Sins are forgiuen by the holie Ghost but men do proffer their ministrie in forgiuenesse of sin not that they exercise a right of any power for sins are forgiueÌ„ not in their own name but in the name of the father son c. They aske the godhead giueth It is mans seruice but the munificence is froÌ„ a higher power So as the sum of all is answerable to the beginning mentioned in the Rubrick The minister doth absolue but not in any absolute power as of his own for to God doth but in that power which is commited vnto him namely ministeriall for so as the minister of God and interpreter of his will hee may well doe Ratio quinta That the holie scriptures are disgraced by it We cannot nor dare commend much lesse may wée subscribe to such a book which disgraceth the holie scriptures and therefore wee shall doe well to see into this accusation that if it be true wee may doe so more if false it may returne to the disgrace of the penman whither one or mo that thus complaine The proofs follow in order which are thus particularized 1. The name of the holie scriptures are giuen vnto the Apocrypha which are named parts of the old testament No more disgrace intended or done the Canonicall scriptures by our reverend fathers which drew the forme of the Communion booke then was either done or intended by those auncients who many hundred yeares agoe did giue that name to the book we call Apocriphall And sure we are neither of them haue disgraced the scriptures of the Hebrue Canon by this appellation as they and wee vnderstand it The reason wherefore they did call these Apocripha holie scriptures is threefold Tribus de causis maximè occasione argumè to vsu Iun. Contro lib. 1.5.4 Quòd cum Iudei in duotordines diuisi essent Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui alibi agentes vbiuis locorum c. Ibid. Ecclesia Christs an a prisca diuersum canâ—neÌ„ a ludais accepit c. Ibid. Grâ—acam scripturam ab eccle sits Iudaeorum hellenist arum auctam si resecuissit c. PublicuÌ„ autem offendere religio erat c. Ibid. QuamobreÌ„ isti libri vt traditi fuerant permanserunt Ibid. Horum libroruÌ„ argumentum de rebus sacris ac non profanis c. Ibid. that is to say namely because of the occasion 2. the argument 3. the vse The occasion was this because when the Iewes were diuided into 2. orders some vsing their hebrue tongue and abiding in Iewrie kept the hebrue text of