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
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
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
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
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
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
to come but the beginnings thereof and a certaine swéete tast we haue now and pray we may haue more and more abundant the consummation whereof also we desire now though presently now we obtaine it not Easie it is to know the difference of these seuerall petitions To obtaine a thing and to desire a thing We aske not the consummation here but here we aske the consummation The beginning middle and increase we may hope for pray for and here obtaine but fully after this life an ende of all aduersitie Vppon those words of our Sauiour his prayer Father if it be possible let this Cuppe passe from me c. Matth. 26. Our learned godly writers note thus No hinderance it is that our Sauiour craueth an impossible thing to be graunted For the prayers of the faithfull doe not alway flow one with a continuall tenour to the ende they doe not alway keepe an euen temper they are not alway composed in a distinct order but rather implicat and perplexed either at variance with themselues or stop in the midst of the way c. And anone after followeth this obseruation It is no absurditie if Christ by a common receiued manner among the faithfull the view in of Gods counsell being omitted laid downe in his Fathers besome that desire of his In fundeÌ„dis pre cibus non seÌ„per ad speculanda ceÌ„scendunt c. vel tanquam in otio expendunt quid factu sit possibile c. Ibid. Sed votorum fernore interduÌ„ celeres feruÌ„tur Ibid. wherewith he did boile For the faithâ—ull in powring foorth their prayers doe not alway clamber vp to pry into Gods secrets nor are alway at lessure to weigh what is possible but are sometimes speedily carried with the feruencie of their prayers to the thing which they begge No promise that we shall be free from all Ergo to pray for that whereof we haue no promise is against faith and so not to be Subscribed vnto Both these propositions must be warily vnderstood For if their meaning be that we are not to pray for any thing but what is expresly promised in Gods word as concerning euery particular that wee stand in neede of we shall deny our selues in many thinges the comfortable vse of prayer Whereas it may fall out that the Lord is so farre Trom promising as he vtterly denieth vs what wee aske yea hee maketh knowne vnto vs by his some he will not graunt our petition but putteth it of and by name puts vs of Math. 15.22.24 â—5 Thus it pleased our Sauiour to intreate the Woman of Chanaan whose daughter was miserably vexed with a Deuill He answered bix not a word and after much adde when hee spake he spake nothing to her comfort for he said He was not sent but to the lost sheepe of the bouse of Israell And then afterwards notwithstanding her importunitie he tould her it was not for a dogge to haue the childrens bread In all which answeres as that also of the Disciples motion to haue her thrust away because she cryed after them no expresse promisse did the Lord make vnto her for that which she craued at his handes No doubt inwardly the spirit of God wrought in her heart and the more she indured an open repulse the more she was extraordinarily incouraged to waite in expectation and giue attendance vpon the Lord for what she craued Besides doe we instance in that example of our Sauiour before alleaged What expresse promise had Christ to be deliuered from the Cup who well knew that therefore be came into the world Quamuis sit vera rectitude for mare nâ—strâ—s â—mmes affectus ad des arbitriuÌ„ esse tamen quaÌ„ dam obliqua dissensioâ—is specum qua culpa caret in pâ—â—catum non imputatur Calaâ—ud Marls in Math. 26.39 Si quis traÌ„quil lum florentâ—Ì„ ecclesia statum expetat c. Ibid. Si cupiat arum â—is liber atosessa dei filios sublatat è medio omnes superstisiones repressam c. Ibid. Hâ—â— quam perse recta sint rità possunt à fidelsbus expeti c. Ibid. Proprium est fidelis â—â—â—is nolla pati aliquid doloris Orig homil 35. in Math. and that the propheâ—â—es â—acritices tipes and sacrausents of the law did foretell what death he should die From both which particular allegations we gather this comfortable instruction Although it be a true rightnesse or rectitude to frame all our affections to the will of God yet there is a certaine shew of a slope or obliqâ—â— diffâ—ntion and disagrament which is without blame and is not imputed vnto sinne as for example if a man wish for a quiet and flourishing estate of the church if he desire the sons of God be freed from sorrowes and that all superstitions be vtterlie taken away and that the lustful licentiousnes of the wicked be repressed least it doe hurt These thinges for asmuch as they are right in themselues they may rightly be praied for by the faithfull although it please God otherwise to haue his some raigne among his enimies his children exercised vnder the crosse c. For as Origin hath vpon like occasion It is the propertie of euerie faithfull man not to be willing to suffer anie griefe c. Wherefore be it there is noe expresse promise nay were we the persons whome God by name had dented Yet so long as we craue in assurance of grace with the church of God well perfwaded she is in fauour so long as all we beg is with reference to his blessed will and in faith that hee heareth certainely beleeuing in generali he will giue though not this nor that for qualitie or quotient yet so much as is expedient that we may the better goe for warde in the dueties of our calling there is noe likelihood to the contrarie but we may pray and praying shall effectually obtaine to the reliefe of our necessity and the setting forth of his glorie But scripture is full of promises made to the faithfull for freedome from all aduersities except we thinke they were onely currant with the Jewes and noe way concerne the Israel of God Exod. 23. Yee shall serue the Lord your God He shall blesse thy bread and thy water and will take all sicknesse away from thee And Deut. 7. The Lord will take away all infirmities Exod. 23.25 Deut. 7.15 c. 28.2.3.4.5.6 c. and will put none of the euill diseases c. Cap 28. The Lord is rich in mercie and vouchsafeth large promises of all manner of blessings to his people that barken to the law and obey the same whither at home or abroad in the fielde in the house in his children cattell going forth conuning home c. As may be scene by the specialties there expressed crossing the particular crosses and â—â—ses threaâ—â—ed to be cast vpon the shineched and disobedient In nous Testamento prater â—â—erâ—â—nd possessioâ—â—â— qua promittitur sanctis â—uins possesionis qua transitura
him that did knocke In briefe to giue a full answer to what either is or may bee saide against repetitions vsed in the letany if new prayers and requests may haue Amen stil renued vpon them els how doe wee giue our assent then surely this cannot bee misliked Psal 72.19 which in effect is asmuch as a continuall Amen and soundeth like that in thee Psalme So bee it so bee it which was the voice of Benaia and the Lord God of our king ratifie it Onelie this good Lord deliuer vs and wee beseech thee to heare vs good Lord is deliuered by way of varietie in other wordes because our eare is like a queasie stomacke that must haue diuerse meates presented vnto it or the same diuersly handled because one is manie times ouer fulsome and cloyeth Deut. 27. from the 15. to the 26. verse fresh imprecations Deu. 27.15.26 and still fresh acclamations but in one and the same tenour Amen euen 12. times here but eight times good Lorde deliuer vs And Psalme 136.26 times for his mercie indureth for euer here but 20. times we beseech thee to heare vs c. no offence to scripture in those and is it in these It is against the commaundement of our sauiour Math. 6.7 when yee pray vse no vaine repetitions as the heathen for they thinke to be heard for their much babling Doe such doubt makers rightly vnderstand the place in Saint Mathew 6.7 where auncient and late writers all concur in this with the wordes of the scripture that our sauiour condemneth the manner of the heathen who as without faith because they were heathen men so two other errors they were subiect vnto the first was they thought that if they prated much and tolde God a faire taile that they should bee heard for that much talke the second was they had a conceit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they instructed God as if he knew not what they needed Yes saieth our sauiour your father knoweth whereof ye haue needs before ye aske of him Math. 7.8 Now in repeating these wordes good Lord deliuer and wee beseech thee to heare vs good Lord let it appeare that our Church prayeth without faith or that shee thinketh to bee heard for much babling or that shee holdeth that God is ignorant till shee informe him and then wee will confesse our error in vsing this clause before mentioned But herein wee may see how men to aduance their owne credit care not what account they make of their brethren Syrtace as if they iudged no better of vs then of heathen men infidels and the like For that which they should attribute to the feruencie of spirit vttered in the publicke assemblies with an audible voice in giuing asseÌ„t to what is praied for they cal by no better name the idle babling or battologie Whereas that fault of battology is an idle trifling with God holding off and on playing fast loose as if we would or could deceiue God Sub illis montbus in quit eraÌ„t er aÌ„t submontibus illis me mihs perfâ—de pro dis me mihi pro dis ait Ouid. Metam lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod significat idem quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exiuit et significat eos qui delectantur mul toisermones proferre et quo rum ore multa prodeunt verba gallice babillards Tremel in Math. 6.7 Absit ab cratione multa loquutio sed non desit multa pre catio si feruens perseuerat tuteÌ„tio Aug. epist 121. ad probà Multum precari est ad eum quem precamur diuturna pia cordis excitatione pulsare Ibid. multiloquium adhibers non cum diâ— precamur sed cum ci trafidem et spiritum verba multiplicamus persuasinâ—s propter numeruÌ„ verborum audiri posse P. martyr in 1. Saâ—t v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 6.12 Math. 26. â—4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luck 18 32. For so did one Battus whence this name is Who being demaunded for one which way he went nothing could be got of him more then this he was vnder those nils so he was that he was whom Mercurie taking tardie reproueth in the like accent Thou perfidious false fellow doest thou betray to my selfe to myselfe doest thou betray mee In which speech of both sides there is iugling and inuerting of wordes as if the parties were in dalliance to and â—â—o playing wilie beguile one with another A thing not vntrue of the heathen men and of their parly with their Idols and of their Idols with them but vntruelie and vnaptlie conceiued of the faithfull and their praiers to God or bis gratious answer to their vnfained supplications The siriack translating this word calleth them such as delight to be gabling and babling No such heathnish delight is in Gods children whose holy affection inliueth their words which els like an abortiue would soone die in their birth For their practise answereth agreablie to that counsell which Saint Austin giueth Let prating saieth hee bee absent from mens orizons but let not much prayer be wanting so there be a feruent earnestnes with perseuerance of mind For to patter much is wheÌ„ we vse superfluous words but to pray much is when wee are set on with a long and godlie stirring vppe of the heart And much speaking or babling is not when wee pray long but when wee multiply wordes without faith and spirit persuaded as Peter Martyr writeth that for the verie number of wordes we may be heard Otherwise Christ prayed long euen a whole night he continued in prayer And where exception is taken of repetitions of one thing oft it is wellknown Math. 26. that he repeated one prayer in the same words three times Which a blinde man did also Luke 18. crying Lord Iesu thou sonne of Dauid haue mercie on mee which seemed a fault in the eares of the people but his necessitie and earliestnes would not to be answered For he cried the more O thou sonne of Dauid haue mercy on mee Wordes repeated so far from reproofe that they make accesse to our sauiour haue successe in their petition So that a short conclusion may serue for all Neither reciting the same wordes vpon vrgent occasion with earnest deuotion nor long prayers doe deserue this rough hewed censure but pattring with the lips and the heart a far off thinking belike to be heard for their talkatiue prating Admit wee not this interpretation which yet is the meaning of the scripture and Saint Augustin Battologia est nugacitatet loquacitas ea qua non vtilia poscimussed temporalia vt â—oa nores diuitias c. Theophilact in Math. 6.7 after it stand wee to the iudgement of Chrisostom and Theophilact no aduantage haue any for confirming theÌ„selues in their wrong opinion For these Gréek writers as may appeare by him selfe by Chrisost in that ordinarily hee is an abridgement of Chrisost call it babling or
of homilies to the 25. article is as if a man would by their example knowing they allow but 2. sacraments make them contrarie to themselues who call imposition of hands as it were a sacrament or set M. Caluin against himselfe because in his institutions he alloweth but two sacraments baptisme and the Lord his supper as we doe Manuum signuÌ„ hoc quasi sacramentuÌ„ vsurparunt eccles discip fol. 25. Quantum ad verum presbyte riâ— 0536 0 munus liben ter eoloco habeo Institut lib. 4. c. 19 sect 28. Quod 3. in numero non posui eo factum est quod non ordinarium nec coÌ„mune sed ad cer tam fuÌ„ctionem specialis ritus Ibid. and yet willingly accepteth of the sunction of the ministry to haue that name yet reckoneth it not as a third with baptisme the Lords supper bicause it is neither ordinary nor common with the faithfull but a special rite for a certaine function To take aduantage against that learned writer were very iniurious and can it be honest and godlie dealing to intreat our church thus since in both we know their minde alike For though beside two sacraments M. Caluin mentioneth the office of the ministrie and our homilie maketh matrimony one taking the word at large yet as generally necessary to all the faithfull there are two sacraments onelie which are expresse words which our Catechisme vseth as before cap. 15 hath alreadie beene handled Chap. 24. Plurality of wiues maintained in the fathers In the second tome of homiles 1. sermon of diuerse places of scripture It was permitted to this godlie fathers to haue more wiues then one by a speciall priuiledge or prerogatiue This is directly against the worde WHereunto the answere we make is two fold one in generall concerning the second Booke of Homilies the second is in particular as touching the very place here stumbled at In generall it plainely appeareth that these men Subscribe not to the Booke of articles as they should by a Statute Elizabeth 13. Where among the rest the 35. article is thus The second Booke of Homilies the seuerall titles whereof we haue ioyned vnder this article doth containe a godly wholsome doctrine necessary for these times as doth the former booke of Homilies In particular to the place this answere we giue wherein this course we obserue First we set downe the words in question what they are that it may appeare to such as haue not the book at hand 2. We will shew what reasons there are to approoue these words of the homilie 3. The iudgement of our old and newe writers shall be alleadged For the first these words the Booke hath The pluralitie of wiues was by a speciall prerogatiue suffered to the Fathers of the olde Testament not for satisfying their carnall and fleshly lusts but to haue many children because euery one of them hoped and begged of God oftentimes in their praiers that that blessed seede which God had promised should come into the world to breake the Serpents head might come and be borne of his stocke and kindred Where is to be noted that the question is not of the times of the Gospell nor of the Law nor of the first institution of Mariage when man and woman were created but of the time before the law was written in Tables and giuen by Moses Now that it was no sinne vnto them as they vsed it of whom the homily there speaketh may appeare by diuerse reasons which the godly learned did giue First a brother was to raise vp seede to his brother that died without issue Secondly children borne of both wiues at once were legitimate which could not be if poligamse that is pluralitie of wiues at once had beene the sin of adulterie Thirdly the Iewes had answered little Ioh. 8.33.37.39.56 wheÌ„ being accused to be an adulterous generation they replyed they had Abraham to their Father not onely in a spirituall but a naturall propagation For Abraham had more wiues at once Gen. 31.51 1 Ioh. 3.9 Fourthly Iacob had Labans two daughters and Laban charged him he shall take no more Fiftly in asmuch as these words are the words of truth that a man borne of God sinneth not that is continueth in sin a very offensiue spéech it is to say that the Patriarks Abraham Iacob c. did continue in a sinne successiuely continually without repentance Non licuisse patribus simul plures vxores habere nisi ad delineandum mysterium Instin mart in Tryph. Deum illis primis temporibus polygamian exegisse Clem. Alexan. lib. 4. Strom. Permissum fuit cum duabus etc Chrisost homil 56. in Gen. Vt humanum genus propagaretur pietatis incrementuÌ„ caperet Ibid. Eo tempore nondum adulteriuÌ„ lege prohibituÌ„ amore posteritatis non ardoris libidine id factum de consensâ—â— vxoris ad aliquid significanduÌ„ quod futurum erat vt in Agar 3. Sara Ambros de Abra. et lib. 1. c. 4. and therefore it may well be thought that the Lord of his speciall mercy did beare with them and what is that but a rule which we may not make generall If so then surely a speciall priuiledge that it was permitted Countenance to this sentence giue the ages aforetime and since Aforetime Iustin Martir Clem. Alexandrinus Chrisostom Ambrose Ierom Austin c. Iustin Martir The fathers might not haue many wiues at once but to shadow out some mysterie Clem. Alexandrinus God did in those former times exact poligamie Chrisost Because then were the beginnings it was permitted to be coupled with two or more wiues at once that mankinde might be inlarged receiue increase of godlinesse and vertue Ambrose At that time adultery was not forbid by law and what they did was for loue of posteritie not through heat of lust and with consent of the wife and to signifie somewhat was to come as in Agar and Sara Ierom thus Seiebat Apostolus lege concessuÌ„ exemplo Patriarcharum ac Moses familiare populo nouerat in multis vxoribusliberos spargere HieroÌ„ in epist ad OceaÌ„ Sufficienda prolis causa erat vxorum plurium simul vni viro habendarum inculpabilis consuetudo Aug. de doctrina Christiana lib. 3. c. 12. Ibid. cap. 18. St naturam coÌ„sulas non lasciutends causa vtebatur si mereÌ„ c contra Faust Manch lib. 22. c. 47. Nulli vnquam licitum fuit siâ—ne diuina dispeÌ„ satione plures simul vxores habere Innoc. 3 c Gaudemus de Diuortiis Polygamiam Deus inter Isra elitas probauit Melanct. epitom Ethicor. Specialis casus fuit patrum polygamia quae peculiarem rationem habuit Heming de diuort pag. 36. Polygamia vsurpata patribuscitra culpam nobis nullam legem coÌ„stituit Bullin decad 2 serus 10. Deum illis legeÌ„ suam remisisse quia cos non videmus vspiam ea de causa reprehendi Pet. Mart. 1 Sam 25. The Apostle knew it was graunted by law and
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉