but withall haue ouerwhelmed it with sundrie errours The first is this You pretend them to bee refused by the Iewes because they were written in a language not vnderstood by them What Did not Hierome out of Chaldie translate Tobit Did not the Iewes in their Dispersion vnderstand the Greeke tongue namely in the Greekish Septuagint Why was the Epistle to the Hebrewes written in Greeke if they were ignorant of the language The like is to be said of the Epistles of Saint Iames and Saint Peter Now tell me Doe not you acknowledge our Apocryphall Bookes to haue beene written in Greeke and yet was not Sirach's Sonne a Iew Did not Philo and Iosephus being Iewes write in Greeke The second is rather a scoffe then an errour Not vnlike that of some men partly Arrians and partly Barrowists which call the Athanasian Creed the Creed of Sathanasius This is like that which is more then yea and nay for it comes of euill Your third errour is that you acknowledge the traditionarie testimonie of the Church for the Bookes of Scripture and yet explode all tradition not only as needlesse but euen as damnable Your fourth errour is that you ascribe more to the Iewish Synagogue then to the Christian Church For you heard before out of Hierome that the Christians receiued these Bookes N. They receiued them but as Apocryphall I. And yet they read them in the Church N. They were men and might erre For wee are assured that these Bookes are not agreeable to the Canon as containing and maintaining manifold errours and therefore may bee the Canon neither of Faith nor of Manners I. Wee denie that you can finde any errour in these Bookes concerning Manners Now touching Faith fundamentall errours wee acknowledge none in them If any pettie fault or slip be found our subscription is safe But now bring forth the errours in their numbers and armies N. The Apocryphall Bookes are either such as are reputed so by the Papists themselues namely the third and fourth of Esdras and the prayer of Manasses besides some other Bookes not expressed in our Common Bibles or such as are so accounted of by the Protestants onely whereof some be not read some be Of the first kinde are certaine portions of Hester also Susanna Bell and the Dragon and the two Bookes of the Maccabees And here I maruell much that the first Booke of Maccabees is not read in your Church considering you say it is a key to the Mysteries of Daniel I. Euen for the same cause that wee reade not other Bookes of the Chronicles and Other Volumes of holy Scripture N. This cause shall hereafter be tried Now the Bookes that you read are Historicall or Dogmaticall The Historicall be either whole Bookes or a fragment Of the first sort are Tobit and Iudith The Booke of Tobit containeth errours of things to be beleeued or to be done The first sort concerneth either Angels or the Meanes of our preseruation Angels bee good or euill In the good we may consider the name and nature concerning the first The Booke setteth downe the name of an Angell calling him Å¿ Tobit 3. 17. Raphael whereas Angels names ought not to be enquired t Gen. 32 29. after as being u Iudg. 3. 18. secret I. The Bookes of x Dan. 19 21. â—0 21. Daniel of y Luke 1. 19. Luke of z Iud. 9. Iude and of Saint a Apoc. 12. 7. Iohn doe set downe the names of Angels after which we should not enquire because they be secret are they therefore Apocryphall N. These names are not secret to God's Spirit which hath reuealed them to vs in these Bookes I. And why may not God's Spirit reueale the name of Raphael in this Booke N. This name Raphael is not extant in any other Booke of Scripture and therefore it seemes to be a tearme Apocryphall I. If a Iew should thus reason I finde the names Gabriel and Michael specified no where but in Daniel it seemes therefore the Booke should be Apocryphall what answere would you returue if you were a Iew and beleeued neither S. Luke S. Iude nor Saint Iohn N. I would answer It is sufficient that these names are recorded in one Booke of Scripture I. So it is sufficient though Raphael bee named no where but in Tobit vnlesse you beg the question Besides the names of Angels are of two sorts Some expressing their nature some their office Of this latter kinde is the name of b Isa 6. 2. Seraphim which signifies burning because one of them touched the Prophets lips with a burning coale To this head wee may referre Raphael which signifieth one that healeth from God because he healed Sara and Tobit Lastly the place in Iudges by you alleadged is impertinent The Angell which appeared might bee Christ who said his name was Secret or Wonderfull The like Isaiah saith of c Isa 9. 6. Christ hee shall call his name the Wonderfull and so forth So that the Angell may seeme rather to haue reuealed his name to Manoah then to haue d God shewed the burning of Sodom to Abraham and yet not to Lot The time of death to Ezekiah not to vs. concealed it from him N. From the name of Angels we come to their nature wherein wee will trie their number and their office Touching the first this Booke determineth that their are seauen e Tobit 12. 15. Angels c. which is partly Magicall partly Popish For first the Magitians especially the Iewes numbred seuen Angels according to the seuen dayes of the weeke For Sunday Raphael then Gabriel Sammael Michael Izidkiel Hanael f See Iunius vpon this place Rephariel I. The Booke of Tobit doth not designe these Angels by dayes much lesse reckoneth their names though two of them namely Gabriel and Michael are found elsewhere in Scripture By what tradition the Iewes vnderstood the rest we know not But first we are sure the Angell tels Daniel that hee was one of the chiefe g Dan 10. 13. Angels Secondly this number of seuen may probably be thus collected The seuen eyes in h Zach. 3. 9. Zacharie are by Saint Iohn expounded to bee the seuen spirits which are sent into all the i Apoc. 5 6. world And what should be meant by these Spirits but Angels Againe Saint Iohn twice mentioneth seuen k Apoc. 8. 6. 16. 1. Angels it is not sufficient for you to exclaime that this is Magicall Wee rather credit the Scriptures affirming then your negatiue supposals N. The seuen spirits are expounded the Holy Ghost I. The exposition is but your owne N. What Doe you suppose that Iohn prayes for grace and peace from Angels I. Not as from causes but as from instruments Againe though they be interpreted of the Holy Ghost in the first Chapter yet in the Vision of the fift Chapter that exposition will be violent For there it is said that the Lambe had seuen hornes and seuen eyes which
certaine creatures by the riuer Hyppanis which liue but a day Yea but the Rhemists do mislike the name Sunday By this you may coniecture that our Liturgie was not borrowed from the Missall Besides what needed Alesius to turne it into Latine if it had bin before extant in the Portuise Whereas you pretend some haue deriued Sunday from the Sonne of God true it is they deduced it from the Sonne of righteousnesse who is indeed the Sonne of the liuing God Lastly those Deuils which you pretend were and are Planets of whom euery day is named according as the Planet ruleth at midnight before As vpon Saturday night from twelue to one the Sunne raigneth so the day ensuing is called Sunday Besides that a Musicall reason is rendred Namely that the fourth Planet is inclusiuely to be reckoned from the former For example Saturne hath his dominion vpon Saturday then omitting Iupiter and Mars you shall come to Sol whose Dion in Augusto most effectuall working is vpon Sunday N. What speake you of the Superstitious ruling of Planets or ridiculous Musicke of Starres I. As it is idolatrous to worship Starres or prophesie by them â—o to denie all their naturall operations and dominions in things inferiour is wilfully to repeale the Statutes enacted in the Parliament of experience No lesse friuolous is it to deride the long obserued harmonious consent of Planets N. With the same boldnesse haue you consecrated the moneths to Ianus Februus Mars Iulius and Augustus Caesar which names you haue borrowed from the Heathens whereas the numerall names of moneths were thought in Scripture most conuenient I. Why may not moneths be stiled according to Planets aswell as Saint Luke named a Acts 17. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a hill of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Doricke word for a Spring because Springs issue out of hils Acts 17. 34 18. 24. Rom. 16. 1. 14. Phil. 2. 25. Col. 1. 7. Acts 28. 11. Ioshua 15. 10. 41. Dan. 1. 7. place Mars his Street or Hill Or why not aswell as men haue retained the names of Planets after their Baptisme For example Denis was surnamed of Bacchus Apollos of the Sun Epaphras and Epaphroditus of Venus Hermes and Mercurius of Mercury So Phebae of the Moone Was not the badge of the ship wherein Paul failed called Castor and Pollux Is not the like to bee seene in the Old Testament both in the names of Places as Bethshemesh the house of the Sunne and Beth Dagon the house of Dagon As also of Persons I will not insist as some might doe vpon this That Ianuary is not named of Ianus but of Ianua a Gate as being the entrance of the yeare Nor February of Februus but a febribus of Agues being a moneth obnoxious to that disease No nor March of Mars but because things bred therein are martiall and valiant agreeable to the Planet not to the Idoll Mars Now wheras you are displeased that moneths haue their appellations from Iulius and Augustus Caesar Why might not this be indured aswell as the Citie of Dauid or Gibea of Saul 2. Sam. 6. 10. Esay 10. 29. If Places why may not Times be tearmed after men But these names are borrowed from Heathens Did not the Hebrewes borrow the names of their moneths from the Chaldeans Except wee thinke the fourth moneth Tammuz Ezek. 8. 14. was taken from the Egyptians Was not Abib the first moneth surnamed Nisan Tisri the seuenth Ethanim Chisleu the ninth Bull Of these some are appareÌ„tly Chaldean words Lastly whereas you pretend that the numerall names of moneths as the first second c. were thought most conuenient This to bee vntrue you partly now perceiue by the other names attributed to them in Scriptures Also you know that September the three moneths following haue names from number and that in old time Iuly and August were called Quintilis and Sextilis N. To let passe your Heathen names of Dayes and Moneths I proceed to your Popish names by which you honour Creatures and especially Saints I. Religious worship of Saints is against the streame of our Church Doctrine If we praise them and God in and for them If we propound them as triumphant lights and markes of imitation with what viperous teeth can enuy carpe at vs vnlesse the same also doe gnaw out the bowels of the Primitiue Church N. Obseruation of dayes is forbidden by Paul Gal 4. 10. I. Namely as parts of Gods worship or as such necessary workes as without which saluation cannot be obtained N. Two dayes you obserue in honour of the Virgin which you hold as meerely necessarie the Purification and the Annunciation I. Wee ascribe to them no necessitie but of order Now whereas foure dayes were kept in Popery for the Virgin Mary wee haue abolished two First the day of her Conception Secondly of her Assumption the one being blasphemous the other fabulous Concerning the other two we consecrate them not to the Virgin but to Christ whose Conception is remembred vpon the day of the Annunciation and Presentation in the Temple in the day of the Purification as may bee collected both by the Collect as also because wee reckon the yeare of our Lord from the Annunciation Day N. Besides this you celebrate a day for Michael the Archangell whom you make a Creature I. If some of your owne spirit were present they would reproue your method for placing the Virgin Mary before the Angels N. I did it because I suppose you preferre her before them her that sinned before them that were euer sinlesse I. Some doubt not but that all men elect are in Christ his humanitie exalted aboue Angels How much more doth this agree to her from whom did immediately proceed that which was assumed by the Godhead through the personall Vnion Againe Christ tooke not Angels but the seed of Abraham N. The Elect indeed are said to bee equall to Luke 20. 36. Angels wherefore it seemeth they are not superiours to them I. They shall be equall to them in immortalitie as also in that they shall not need procreation Neuerthelesse in some other respect they may exceed them But now that Michael is a creature appeares first by Daniel where Dan. 10. 13. 22. Michael is called one of the chiefe Princes and therfore may not be Christ N. The Hebrew word which you translate Chiefe may be turned former I. First this cannot agree to Christ who is not one of the former but the first Prince vnlesse you make three Princes of the three Persons in the Trinitie which speech will not indure the Hammer of a good construction Secondly neither will it accord with Gabriels relation who had not made mention of any former Princes N. If this your interpretation should be granted yet Michael is but one of the Chiefe not absolutely the chiefe Angell or the Archangell as you seeme to insinuate which as it contradicteth your Communion Booke mentioning Archangels So
it 1. Sam. 6. 9. not found in Scriptures taken vp by the Godly And no maruell seeing by this word the Prouidence of God is denied and our ignorances of second Causes proclaimed I. This tearme is taken vp by Christ himselfe Compare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 10. 31. with the verse of Empedocles cited by Aristotle Phis Lib. 2. cap. 4. where hee saith that by chance there came a Priest Now for the denying of God's prouidence it is vntrue Chance being either meere or mixt Meere Chance derogateth from the all-seeing prouidence of God so doth not mixt chance For although all things bee most certainly appointed and foreseene by God yet he ordaineth some second causes to bee vnfallible some to be mutable and contingent This is most manifest in the will of man which though it bee not free from the necessitie of infallibilitie whereby the secret operation of God doth bow it to what side of the ballance he will yet is it most free from the necessitie of Coaction So that our actions howsoeuer conditionally they bee necessary namely in regard of God's Decree yet absolutely in their owne nature they proceed from a cause contingent and changeable N. By this you perceiue that by GODS Decree there can bee no Chance I. There are two degrees of Gods Decree First generall whereby hee decreeth things in their owne absolute nature to be contingent and free Secondly more speciall whereby he determineth the indifferencie and contingencie of things enclining them according to his owne good pleasure In regard of the former Chance may and must be allowed not only in respect of the second causes as the common opinion runneth but euen in regard of Gods Determination the first cause of the being of all things N. Besides words we blame Doctrine intimated in your Collects The first whereof is the Doctrine of Merit insinuated in these words vpon Ashwednesday or the First Day in Lent that we worthily lamenting our sinnes and knowledging our wretchednesse may obtaine of thee the God of all mercie perfect remission and forgiuenesse Here the cause of the pardon of sinnes is made to bee our lamentation for them and acknowledgement of them I. It is not the cause but the concurrent concomitant or rather antecedent thereof and that not for the purchasing of it but of the assurance of the same to our consciences For although the forgiuenesse of our sinnes be in nature before repentance whereof the things named in the Collect are effects and signes Neuerthelesse in regard of apprehension thereof which some call Certioration it doth oft times follow the same Tell me when Christ said Many sinnes are forgiuen her because she loued Luke 7. 47. much Did he make her loue the cause of the remission of her sinnes N. No but rather the contrary For he maketh her to loue much because her manifold sins were pardoned So that her loue was an effectuall signe not an efficient cause of the condonation of her iniquities I. The like may bee said of those thinges which are mentioned in the Collect. N. Nay but you make forgiuenesse of sinnes to be obtained by these things I. Did not Elias obtaine the restraint of raine 1. Kings 17. 1. Iames 5. 17. by Prayer N. Not by the merit of his owne Prayer but for that his Prayer issued from faith which apprehended CHRIST vpon whose merit all the efficacie of Prayer doth depend I. So our Lamentation c. proceedeth from Repentance Repentance issueth from Faith Faith layeth hold vpon Christ of whose onely merit all the force of our lamentation and Confession of sinnes dependeth And what is all this to Popish Merit If your iealousie did not prouoke you to coine vnthought of errours in our Liturgie N. The second is the Doctrine of Despaire which you manifest in two Collects First in that vpon the twelfth Sunday after Trinitie in these words giuing to vs that that our prayer dare not presume to aske Secondly in the fift Collect after the Offertorie Those things which for our vnworthinesse we dare not and for our blindnesse we cannot aske vouchsafe to giue vs In both which wee espie a double fault First a contradiction for you pretend that you dare not aske and yet doe aske I. What thinke you of that contradiction I beleeue Lord helpe my vnbeliefe Marke 9. 24. N. It is only in appearance For he might in a confused generalitie beleeue that the Messias was able to performe this Miracle and yet in distinct specialtie did not beleeue that this Iesus was the Messias Or else he might doubt because he had no particular promise howsoeuer he beleeued Gods Vniuersall Power and Goodnesse Or lastly he might distrust in regard of his owne vnworthinesse and yet conceiue no scruple of Christ's potent mercie I. So may we aske that of God through Christ which wee dare not craue when wee consider our owne vnworthinesse looking downe like the Swan or Peacocke to our foule feet N. The second fault offensiue is that you Pro. 28. 1. Ephes ◠12. Heb. 4. 16. renounce that boldnesse and confidence which Salomon Saint Paul and the Authour to the Hebrewes doe commend I. Why was not Saint Paul the Authour to the Hebrewes N. We shall reason of that in Matrimonie returne therefore to your argument I. The same Salomon then that ascribeth the boldnesse of Lions to righteous men doth elsewhere pronounce him blessed that feareth Prou. 28. 14. alwayes And the same Apostle which exhorteth vs to confidence doth charge vs to finish our saluation with feare and trembling for wee Phil. 2. 12. may bee bold in regard of God's endlesse mercie and yet feare in a double respect First with the feare of reuerence which causeth the Angels to couer their faces with their wings Secondly with a feare of Gods displeasure Jsa 6. 2. vpon the deepe consideration of our owne indignitie in regard of our manifold transgressions partly secret partly breaking out vpon the least occasion By the first wee doe weigh our owne infirmitie as wee are creatures by the latter our vilitie as we are Sinners and haue the flesh mingled with the spirit Besides this caution which is plainly expressed in the latter Collect in these words which wee for our vnworthinesse dare not whereby wee intimate that yet we dare through the Dignitie of Christ There is yet an other clause in the former Collect namely in these words which our Prayer dare not presume whereby all scruple is remoued For you that talke so much of the spirit of Prayer will you reckon Presumption among the vertues thereof N. No but we reckon it among your vices that make confidence presumption For to craue what God in Christ hath promised is no presumption but confidence and to doubt thereof is Diffidence not Humilitie I. To doubt in reguard of Christ is diffidence but to make a demurre in reguard of our owne imbecilitie is true lowlinesse N. From the Peoples
Prayers wee come to the Confessions vttered in the three Creeds that of the Apostles the Nicen and the Atbanasian The matter whereof howsoeuer wee allow yet first we dislike that you vse the often rehearsall of them and seeme to equalize them to the Canonicall Scripture I. Wee hold it expedient oft to rehearse the 2. Tim. 1. 13. Heb. 6. 1. patternes of wholsome words and doctrines of the beginning of Christ and these Symboles wee place next the Scriptures not onely because they are extracted out of them or by reason of their Antiquitie the first of them being penned either by Apostles or Apostolique men but in part also for their perspicuitie and perfection ioyned with breuitie the vtilitie whereof is now discouered by miserable experience For the Grecians at this day by reason of their bondage vnder the Turkes being not able to trauell much in Scriptures or other Learning haue only these ancient Symboles left them as arguments for their iudgement and Monuments for their faith N. Secondly wee doe principally dislike That the Creed of the Apostles is rehersed by the Minister and People standing I. Concerning the Peoples answeres I In the fift and seuenth Chapters haue spoken before both in the Preface and Short Prayers N. Yea but what reason can you render why the People should stand I. The ancient cause thereof was That 1. Pet. 3. 15. compared with Mat. 10. 18 1. Tim. 6. 13. Consider the difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Luke 18. 11. 13. illîc situs hîc distantia notatur men might shew their readinesse to professe their faith when they were to stand before persecuting Iudges But now there is an other reason of great vse Namely to aduertise the people that this is A Creed and not A Prayer for then kneeling were more conuenient then standing whereas commonly Children take it for a Prayer by tradition from their ignorant Elders CHAP. XI Of God's speech in the Liturgie N. FRom the speech of the people to God vttered in Prayer and Confession wee ascend vp to the speech of God himselfe to the people declared partly in the Ten Commandements partly by their sanction and that either by threatning or commination or by instruction which is offered either to the younger sort in Catechisme or to the Elder in Homilies In the rehearsall of the Ten Commandements these words are omitted which brought thee out of the land of Egypt out of the house of a Or bondmen Deut. 4. 2. 12. 31. Pro. 30. 6. Apoc. 22. 18. bondage Against which thus I reason No part of Gods Law may be omitted But these words are a part of the Law and therefore not to be omitted I. The proofes of your Maior are impertinent and so commonly the men of your condition do vse to lade their Margins with Texts of Scripture as men doe Cammels till they crie For whereas these Scriptures doe forbid omission in practice or interpretation at the most you apply them to reproue omission in rehearsall But now confirme your Minor and all shall be granted N. First the Hebrewes point these words as they doe the Commandements and number the letters of them among the sixe hundred fiftie three letters of the b In the fiue Bookes of Moses are found written 653. Commandements namely 288. affirmatiues according to the ioynts of the body and 365. negatiues according to the dayes of the yeare Reade for these Phillip Ferdinando the Iew. Law Secondly they seeme to bee the affirmatiue part of the first Commandement whereby we are by implication charged to haue and acknowledge the true God I. Parts of the Commandements are of two kindes Substantiall and Circumstantiall called Sanctions The Substantiall part wee finde omitted in the rehearsall of the Tenth Commandement vsed by Saint c Rom. 13. 9. Paul For I beleeue that these words thy neighbours house thy neighbours wife c. declaring the obiects of concupiscence cannot be denied to be essentiall parts of the precept As for the Sanction we finde it left out in the repetition of the fift d Math. 19. Commandement for so these words are accounted that thy dayes may be long in the land c. Now your first Argument doth only inforce these words to be a Sanction or proeme of the Precept considering the Sanctions of the second fourth and fift Commandements are so pointed by the Hebrewes although with a difference N. It may seeme strange that the second Commandement and the three following should haue Sanctions annexed and the first bee destitute thereof I. The ratifications adioyned to them doe follow them But the confirmation for which you contend doth come before the first Commandement And therfore your argument hath no firme proportion Again this Sanction may be generall to the whole Decalogue Neither can you necessarily proue it to be appropriate to the first precept And though it it were peculiar to the same yet why may it not bee omitted in the repetition especially so farre forth as it particularly concerneth the Children of Israel which only were freed from the iron furnace of Egypt N. We are also deliuered from the Spirituall Egypt of Sinne and Poperie So that for this reason Apoc. 11. 8. likewise it should be mentioned I. When Moses repeateth the Law the second time he omitteth the sanction of the fourth Commandement which was added to it in the first promulgation thereof Namely Gods rest after the six dayes of Creation and in place Exod 20. 1. Deut. 5. 15. thereof doth put the deliuerance from Egypt by which we obserue two things First that all Sanctions are not of necessitie to be inculcated in the repetition of the Law Secondly that this confirmation drawne from the Deliuerance out of Egypt doth pertaine as well to the fourth as to the first Precept Besides when Saint Paul doth rehearse the fift Commandement Ephes 6. 3. instead of the Land of Canaan hee nameth the Earth because Canaan was peculiar to the Hebrewes In like proportion howsoeuer Egypt may spiritually signifie Sinne Popery or rather Hell yet because we haue promises of a better Testament we may omit the mention of Egypt according to the saying of the Prophet Your second argument is ouerthrowne Ier. 16. 14 15. by the first For if these words bee therefore part of the Commandements because they are pointed like them I meane as a Sanction may be tearmed a part accidentall then may they not bee stiled the affirmatiue part of the first Commandement because they are not All the Commandements but the fourth and fift haue two accents in each word they only but one pointed like the Fourth and Fift which are counted affirmatiue Precepts Besides where will you finde a Commandement wherein the affirmatiue and negatiue part are both exprest N. It may be found in the fourth Precept For as wee are charged to sanctifie the Sabbath so are we especially interdicted
all worke vpon that Day I. Were that granted which may not bee because the affirmatiue speaketh of Sanctification the negatiue of rest yet how will you make these wordes I am thy Lord thy God c. an affirmatiue Commandement Considering that in them there is no assertiue charge but only a narratiue claime of Gods right vnlesse by implication of Consequence you frame an affirmation by which kinde of Art you may finde an affirmatiue in each precept N. The sceond thing wee dislike in your rehearsall of the Law is the Prayer inserted by the People betweene euery Commandement Lord haue mercie vpon vs and incline our hearts to keepe this Law I. Is there not a Prayer put betweene euery Commination in Deuteronomie Is not Amen Deut. 27 15. c or So be it a direct Prayer ioyned with an assent Is not this Prayer of the People in our Liturgie directed by the patterne and d Exod. 19. 8. Deut. 5. 27 29 1â— 18. 32. 29. Psal 81. 13. words of Scriptures N. After the Commandements comes the Commination wherein we dislike these words vntill the said discipline may bee restored againe which thing is much to be wished I I haue heard some of your brethren say that these words are very laudable because in them is partly promised and partly wished at least in their opinion that Discipline of the Church which you pretend to be most ancient but wee auouch to bee so new that hardly any of you can agree about the fundamentall points thereof N. At first we hoped some such good motion was in the mindes of them that framed the Liturgie But since that time wee haue found the true meaning of the riddle namely that the intention thereof is only a Popish Lent Penance I. Had you ploughed with our Heyfer and read the words immediatly going before this should haue beene no riddle or Aenigma The wordes are these In the Primitiue Church there was a godly Discipline that at the beginning of Lent such persons as were notorious sinners were put to open penance But you as cunning in compounding and deuiding as hee that left out these words of the Psalme e Psal 91. 11. Math. 4. 6. to keepe thee in all thy wayes haue onely remembred these words In the Primitiue Church there was a godly Discipline and so building Castles in the aire benighted your selues in wandring in the wildernesse of your owne fancies But tell mee doe you dislike our open Penance N. What we dislike you shall know when we come to the Visitation of the Sicke Now there remaine two things The Catechisme and the Homilies The Latter whereof shall be deferred to some fitter opportunitie In the Catechisme these words are most dangerous Redeemed mee and all mankinde by which the errour of vniuersall grace seemes to be defended I. Saith not the Scripture that the benefit by Christ is come to f Rom. 5 18. all euen to iustification and that he died for g 2. Cor. 5. 14 15 all and what difference put you betweene all men and all mankinde N. By all there wee vnderstand all the Elect. I. So here wee may interpret all the Elect of mankinde Againe how are Sinners against the Holy Ghost sanctified by the bloud of the h Heb. 10. 29. 2. Pet. 2. 1. Testament and how are Seducers bought by our Lord N. Some say in Appearance and Profession others say better that Christ died sufficiently for all men but effectually for beleeuers alone I. Your latter answer cleareth all the doubt For Christ his Bloud was sufficient for the Redemption of all Mankinde had they beleeued Others more subtilly answer That as the Law intended to condemne all So Christ purposed to saue all though vpon a different respect And this they exemplifie by the diuers letters of Ahashuerosh and by the resistance made by the Angell but this is as Hest 8. 14. Dan. 10. 13. Subtle as Safe CHAP. XII Of the Sacraments in generall and of Baptisme N. OTher exceptions against your Catechisme because they belong to the Sacraments shall bee handled in them Now therefore from Speech onely wee come to Speech and Action mingled of which are compounded both Sacraments and other Rites Touching the Sacraments in generall wee dislike these words in the new addition to your Catechisme two generally necessary to Saluation wherein you discouer your errour concerning both the number and end of the Sacraments The first may bee thus proued Where there bee two Sacraments generally necessary there more then two be necessary in speciall But the latter is vnsound Therefore also the former I. That your Maior is dawbed with vntempered morter may thus appeare Where foure elements bee generally necessary for liuing creatures there more then foure are in speciall necessary But the latter is vntrue Therefore likewise the former N. Your Maior is doubtfull For this word Which last is not only in trees but euen in Mineralls generally may bee referred to the predicate thus That the foure elements are in generall necessary for all things which partake of Life whither it be the life of Motion of Sence or of Vegetation and so the Speech is true But if you referre it to the Subiect and make foure general elements and more particular besides you will runne within the premunire of an errour I. In like manner must our speech be interpreted Namely that there bee two Sacraments generally necessary for all men But now confirme your Minor for I beleeue you founder in this opinion N. Sacraments may not come by the corrupt following of the Apostles Neither may they be only States of life commended in Scripture But principally they may not want a visible signe or Ceremony ordained of God But the fiue Popish Sacraments Confirmation Penance Orders Matrimonie and Extreame Vnction are such And therefore can be no Sacraments of the Gospell And by consequent there are onely two Baptisme and the Lords Supper I. First your Maior is not so sure as you dreame of For tell me I pray you must the signe of each Sacrament be visible Might not Ahijah the Prophet be partaker of the Passeouer after his sight failed him N. I did not meane that euery receiuer must see the signe but that the signe must be visible at least to some I. And not to the receiuer To him then it is not a visible signe and so no actuall Sacrament N. Some by Visible vnderstand Sensible Namely that which may bee apprehended by any outward sence I. This exposition as it is large and yet true So will it be preiudiciall to your selfe To come next to your Minor First tell me Did Matrimony come from the corrupt following of the Apostles N. That first clause of the Minor is only ment Marke 6. 13. Iames 5. 14. of anoyling taken from the imitation of the Apostles howsoeuer the gift of healing bee now ceased I. Yea but is Anoyling a state of life commended in Scripture
N. That part of the Minor is to bee applyed to Orders and Matrimony I. Belike then you affirmed that ioyntly of all the Sacraments which should haue beene deuided among them N. We most insist vpon the last clause Namely that they haue no visible signe I. Neither is that built vpon a Rocke For haue not Confirmation and Orders the visible signe of imposition of hands Can you conceiue of Matrimonie without hand-fasting Or of Extreame Vnction without Visible Infusion of oyles Nay if Sensible bee Visible and Audible be Sensible Is not Confession in Penance directly Audible so Visible by your owne interpretation N. What then Doe you reuiue the Seauen Popish Sacraments I. Nothing lesse But onely I manifest vnto you with what leaden weapons you impugne the iron enemie namely the Papist Against whom while you deferre to fight our Church becomes like the Oake cleft with wedges made out of her owne bodie N. If this Argument be weake you condemne the Booke of Articles which propoundeth the Art 25. same reason I. You mistake the meaning of the Booke yea and the words also The words are thus Being such as are growne partly of the corrupt following of the Apostles Partly are states of life allowed in the Scriptures but yet haue not like nature of Sacraments with Baptisme and the Lord's Supper for that they haue not any visible Signe or Ceremonie ordained of God Here first you perceiue that the word Partly was twice left out of your argument wherevpon came your fallacie of Compounding and Diuiding And so it may bee the hauing of a visible signe taking Visible in his proper sence doth exclude Penance They being onely a state allowed in Scripture doth shut out Matrimony as the corrupt imitation of the Apostles doth Anoyling Some such like thing may bee thought of Confirmation and Orders But it is vncertaine N. Yea but they all fiue are denied to haue a visible signe I. Some coniecture that by Visible is meant that which is perceiued by many senses and this kind of Signe may bee proper to Baptisme and the Lords Supper But the plaine answere is That no Sacraments excepting those two haue a visible signe generally necessarie to saluation N. Without Orders there can be no Ministery without the Ministery no Visible Church without which there can bee no ordinary salution I. Orders are mediately necessarie for all but immediately for Ministers alone N. From the number of the Sacraments I come to their end Namely their necessity against which I thus argue Those things without which saluation may be obtained are not necessary to saluation But such are the Sacraments Ergo. I. I thus encounter your Maior Those things without which saluation may bee obtained are not necessary to saluation But without Miracles Saluation may be had And therefore Micracles euen those of Christ shall bee needlesse to saluation N. Miracles are no ordinary meanes to saluation but extraordinary I. So Sacraments are not extraordinary Which heresie denieth all outward Sacraments but direct and ordinary meanes for vnlesse you be a Swingfeldian you must acknowledge that neglect or contempt of Sacraments is a Barto life eternall And so both the doubtfulnesse of your Maior and falshood of your Minor doe at once appeace in their colours N. My second reason is this Things necessary to saluation doe conferre grace But Sacraments do not and so are not necessary I. Your Maior is not well poised For is therefore the Sabbath needlesse to saluation because it doth not conferre grace Againe your Minor wants the bridle of bondage and limiting distinction For though Sacraments doe not actiuely Physically and by infusion conferre grace yet none but publique enemies to all Sacraments will denie that they bring grace passiuely and by the assistance of the concurrent Spirit of God Euen as the Circles of Magicians and Spels of Witches are said to bee operatiue not of themselues being meere quantities but by the concurrent assistance of Satan with whom the bloudie couenant is stricken Now that Sacraments are necessary to Saluation it appeares by three things First because they are Gods Ordinances and so most needfull Secondly because they are markes of the Church visible out of whose bosome there is no ordinary saluation Thirdly because faith is begun in Baptisme and strengthned in the Lords Supper The necessitie whereof is greater then of water and fire nay then of friendship N. This shall bee tried in the particular Sacrament to which wee now descend It seemeth then that you make fiue Sacraments Baptisme Confirmation The Lords Supper Penance and Orders which last because it is not expressed in the Liturgie we will now omit I. You confest before that wee made only two Sacraments generally necessary why doe you then place Confirmation betweene Baptisme and the Lords Supper And where doe you finde our Sacrament of Penance N. The reason of these things shall afterwards be z In Confirmations and the Visitation of the sicke declared Now I come to Baptisme In the dignitie you giue to Baptisme we note two errours First you corruptly cite the words of Christ to Nicodemus Vnlesse a man be borne of water and of the Holy Ghost For by water you vnderstand the Baptisme of the Floud as you terme it Whereas indeed by water you should conceiue nothing but the purging efficacie of the holy Spirit I. Wee embrace the literall sense why doe you flie to a figure without important necessitie N. Yea necessitie doth vrge vs so to doe For else we should grant the necessitie of externall Baptisme to saluation I. You heard before that Sacraments were thus necessarie Why doe you now rowle the same stone N. Proue in particular now Baptisme to bee necessary to saluation I. First Circumcision was thus necessary For the soule vncircumcised was to be a Gen 17. 14. cut off from the people of God Yea God would haue slaine Moses because hee neglected the Circumcision of his b Exod. 4. 24. Sonne Nay the necke of the Asse-coult not c Exod. 13. 13. redeemed was to bee broken which redemption was proportionable to Circumcision as appeares by the d Exod. 22. 30. time thereof But Baptisme is answerable to e 1. Pet. 3. 21. Circumcision therefore equally necessarie Secondly Baptisme is tearmed the lauer f Titus 3. 5. of regeneration whereby the Church is g Ephes 5. 26. sanctified It is also called the Baptisme of repentance vnto remission h Marke 1. 4. Acts 19 4. of sinnes Yea Peter and Paul being demanded what men should doe to be saued The one in direct words both in practise did vrge i Acts 2. 37 38. 16. 30 33 34 Baptisme aswell as beliefe Yea Christ himselfe saith Hee that beleeueth and is baptized shall bee k Marke 16. 16. saued And Peter peremptorily auerreth that Baptisme l 1. Pet. 3. 21. doth saue N. First it seemes by these places That saluation is not ascribed to Baptisme
but rather to Faith in the Acts to Repentance in Marke to the putting away of the filth of the flesh in Peter I. Tell mee I pray you by whom are these three things wrought N. By the Spirit of God I. And what relation hath the Spirit to Baptisme N. It is the essentiall inward forme thereof whereby the water is assumed as the manhood by Christs God-head I. If that were true why doe you separate the forme from the matter which God hath conioyned But I must here aduertise you that you sticke in a vulgar errour For I demand Is a Sacrament a thing simple or else compounded N. It is compounded of a thing earthly and a thing heauenly I. What is that heauenly thing N. The Spirit of God which purgeth our sinfull soules as water doth our vncleane bodies I. Then obserue this argument Those things of which a thing is compounded are the matter thereof but of water and the holy Spirit Arist Phys lib. 2 cap. 3. Met. lib. 1 cap. 3. lib. 4. cap. 2. Baptisme is compounded these therefore are the matter thereof N. What then doe you make the forme of Baptisme I. The vnion of the Water and the Spirit as the vnion of Christ his Deitie and Humanitie is the forme of his Person And as the vnion of the soule and bodie is the forme of man And this to bee true you might haue learned by Athanasius Creed the matter whereof you Obserue by this that most heresies in diuinitie do proceed from errours in Logique and Philosophie could not before disallow The wordes are these For as the reasonable Soule and flesh is one man So God and man is one Christ By this you may obserue That the Spirit is not disioyned from the water in Baptisme considering they both concurre to make the matter thereof N. But wee cannot be assured that the Spirit doth alwayes concurre with the water howsoeuer you do confidently auouch that Children In the rubrick of Confirmation before the beginning of the Catechisme being baptized haue all things necessary for their Saluation and be vndoubtedly saued Touchinh the former clause thereof I intreate you now to be silent because I will obiect it in Confirmation I. The latter clause then needes little defence For seeing Baptisme is the ordinarie meanes of saluation why should wee causelesly doubt of their Saluation which haue beene made partakers thereof For not only Charitie but euen Equitie forbids vs to doubt N. Yea but some scruple remaineth because we want the certaintie of infallibilitie I. That certaintie is needlesse in our ordinary censures of other mens eternall state For where prudence vpon necessitie doth not weigh down the ballance Charitie must heaue it vp and according to the Law fauours must be inlarged And now let me admonish you of the like cauill made against the words in our Liturgie in the Buriall which are these In sure and certaine hope of resurrection to eternall life By which wee doe not imply a certaintie of infallibilitie but of equitie alone For although persons bee baptized yet if they bee excommunicated or other wayes hainous Malefactors wee denie them the vse of Christian Buriall Forasmuch as by the rule of prudence wee presume not to speake of them in that manner N. Of your Popish Superstitions in Buriall wee shall treate in due place Now against your Scriptures brought for the necessitie of Baptisme although I might except against these words in Genesis shall be cut off from his people as being meant of Temporall Death not of Eternall Damnation yet because I finde some of our owne men so to expound it also I will omit it and come to my second exception which is this You pretend that Baptisme is before Faith whereas both in Marke and the Acts it is set in the latter Acts 8. 37. place Yea and Philip requireth faith of the Eunuch before hee would admit him to Baptisme I. We denie not but in men of yeares faith may come before Baptisme N. By Faith alone wee are saued what need then of Baptisme I. If you speake of absolute necessitie God could haue saued vs not only without Baptisme but euen without faith yea euen without Christ For if hee had giuen vs immutable grace before our fall Christ's death should not haue beene necessarie and so faith had beene void and consequently Baptisme But if you intend a conditionall necessitie in regard of God's Decree it will appeare that Christ's death was an efficient cause howbeit not the principall for that was God's loue but a working Iohn 3. 16. meritorious cause As also that faith is an instrument actiue and Baptisme passiue applying to vs the merits of Christ's death Againe whereas you say that wee are saued by faith alone Doe you imagine that faith may bee void of good workes N. I detest that Poperie But what is this to Baptisme I. Is it not a good worke and fruit of faith to seeke for externall Baptisme N. Yet by this it is manifest that Baptisme succeedeth faith which contradicteth your assertion I. Though Baptisme do only confirme faith in men of yeares is it therefore needlesse to Saluation But yet Infants faith is apparantly concurrent with Baptisme by which it is begotten For as Infants may be elected by Predestination and also may be comprehended in the Couenant and faith of Parents So withall there must be required in them the Spirit of God which shall worke analogicall faith or the Seed-plot thereof from which at the time of effectuall Vocation or Conuersion shall issue the seasonable fruits of Sanctification N. My third exception against your Scriptures is this Whereas it is said He that shall beleeue and be baptized shall be saued it is immediately added He that shall not beleeue shall be condemned So that Baptisme is omitted as no necessarie meanes of saluation I. Your proofes are taken from silent witnesses which cannot bee of force In this manner Baptisme is not mentioned as needfull and therefore is not needfull N. Yet according to the rules of discretion Baptisme should be named aswell in the negatiue as in the positiue I. By the same rule what is largely set downe in the former is vnderstood in the latter because it is presupposed that no heartie beleeuer will neglect Baptisme N. Besides these exceptions against the texts by you alledged wee haue other reasons to disproue the necessitie of Baptisme As first many Persons Circumcised and Baptized haue yet failed of eternall life And therefore it seemeth that these are not necessary meanes of saluation I. Many that haue had sufficient cold and drought in their bodies haue yet died of grieuous diseases and therefore these qualities are not meanes of life N. Heate and moysture must also concurre or else these are insufficient I. So the Spirit must concurre with Water or else it is not auailable For though the Spirit be not tied to Meanes yet may we not vilifie the meanes as vneffectuall or moue
Ezekiel had done So that it seemeth Matrimonie was consecrated by these Diuine Pens to the opening of this mysterie N. But doe you find no other consecration of Matrimonie then this I. Wee doubt not to say with Antiquitie that Euah being taken out of the side of sleeping Adam was a figure of the Church proceeding from the vertuous side of the Second Adam sleeping in Death God therefore deliuering Euah to the Man did consecrate Marriage to represent this Mysterie N. From the end I passe to the forme which in these words is set downe I pronounce that they be man and wife together In the name of the Father of the Sonne and of the Holy Ghost Amen which differs little from the forme of Baptisme I. What call you the forme of Baptisme properly N. These words I Baptize thee in the name of the Father c. I. What Scripture haue you for this opinion N. Is it not written d Math. 28. 19. Goe teach all nations baptizing them in the name of the Father c I. But doth Christ command vs to vse these verie words In the name of the Father c N. So all thinke but Papists who say That this forme doth depend vpon the vertue of Tradition I. The plea of Tradition is here impertinent For tell me is not Baptisme a Sacrament Is not a Sacrament an Action Can the forme of an action be words Againe is the forme in those words I Baptize Or in these In the name of the Father To auouch the former is vaine For can the forme of Baptisme bee to Baptize The latter is as vntrue For by the Name of the Father c. is meant the Authoritie of the Trinitie By which is rather intimated an efficient cause then a forme of Baptisme N. Doe not we generally say that the Arrians erre in the forme of Baptisme because they vse thus to baptize Infants In the name of God the Father and of the Sonne a Creature And of the holy Ghost a Creature I baptize thee I. What thinke you of him that baptized an Infant In nomine Patria Filia Spirita Sancta Did hee erre in the forme of Baptisme N. No doubt his errour was in the forme of the words his Latine being not congruous yet the Baptisme was no nullitie neither might be iterated because the substance and forme were still retained I. You see then that this phrase is but meerely popular So that by forme is only meant forme of words that is a forme representatiue not reall For it is neither inward nor outward Not inward For that is the vnion of Christ's bloud with vs Not Outward For that must be Visible not Audible a Deed not a Word But were all this granted will you make euery thing a Sacrament wherein these words are vsed In the name of the Father c If Paul instead of these words I e Acts 16. 18. command thee in the name of Iesus to goe out of her had said I command thee in the name of the Trinitie had he spoken any thing vnfit or vntrue N. Nothing lesse except wee thinke that those which were baptized in the Name of Iesus f Acts 19. 5. Christ were not baptized in the Name of the Trinitie which to maintaine were little lesse then Heresie I. What then Did Saint Paul make dispossession of Deuils a Sacrament because hee vsed words equipollent to these In the name of the Father N. He did only declare by what authoritie he cast out the euill spirit I. So when we say in Matrimonie In the the name of the Father we only shew in what Name and by what Authoritie we pronounce them to be man and wife namely in the Name of that God which conioyned the first couple in the Paradise of Pleasure N. As the causes so the signe namely the â—ing shewes Marriage to be a Sacrament which being a meere humane inuention is to be exploded out of the Church I. What thinke you of the Eare-rings which g Gen. 24. 22. 30. Abrahams seruant gaue to Rebecca N. Hee thought shee should be wife to Isaake and therefore presented her with these symbols of nuptiall amitie But what Can this warrant the prophaning of the Church with a Ciuill Ring I. What conceiue you of the h Rom. 16. 16. holy kisse enioyned by the Apostle N. It was a signe of spirituall amitie and therefore vsed in the Church I. But was the signe also spirituall N. It was indeed drawne from a ciuill custome of the East yet amplified and conuerted to bee an argument of spirituall coniunction I. But yet it was commanded by the Apostle why is it not still practized in the Church N. It was not iudged so decent by reason of the contrarie custome in some parts of Europe I. By this you may vnderstand that the thing was but indifferent and mutable and yet for a time enioyned by Apostolique and Ecclesiasticall Authoritie as were also the i Acts 15. 20. 28 29. Loue Feasts and likewise abstaining from things strangled and from bloud From which last instance we thus argue Abstinencie from things strangled and from bloud were for a time necessarie by reason of the Churches iniunction And yet the same things were then but indifferent and changeable as all men doe confesse Some things indifferent therefore may by the Church bee imposed as necessarie I meane in regard of the externall order not of eternall life N. Yea but the Ring is not a thing indifferent being laden with so many mysticall significations I. That is mysticall which exceedeth naturall capacitie But the significations of the Ring are such as all men by the light of nature may obuiously vnderstand as namely that the gold doth signifie the price and puritie the roundnesse the perpetuitie the poesie the perspicuitie of loue the putting thereof vpon the fourth finger of the left hand doth represent that it is heartie because to that finger there comes an arterie from the heart These significations cannot properly be tearmed mysticall The like is to be said of the ioyning of hands Besides doe you imagine that as many mysticall senses might not be framed of the holy kisse and yet that was no cause why it should be banished out of the Church CHAP. XVIII Of Churching and Buriall N. A Consequent of Matrimonie as you pretend is the Churching and Purification of Women Against the which I thus reason Purification is a thing Iewish And therefore to be abrogated I. If your Antecedent be allayed with a limitation it will agree with the consequent like clay with iron Publique Prayer as it was Iewish and respected the Temple of Salomon doth now vtterly cease Shall we thereupon conclude that all Publique Prayer is to be prohibited In like manner wee say that Iewish Purification is indeed to be abrogated so farre forth as it is Iewish But that is impertinent to our Churching N. The end of Purification is abrogated which was the k For now
are the seauen Spirits sent out into all the World Now it will be hard to make the Holy Ghost to be the hornes and eyes of Christ the Lambe Againe how will you make the Holy Ghost to be sent out into all the World What are the wicked also partakers of him But if you apply these phrases vnto Angels they would most expedite N. It may be Iohn by seuen Angels vnderstandeth an vncertaine number for a certaine as the seuen spirits in the first Chapter are taken for the Holy Ghost pouring out seuen that is infinite spirituall gifts vpon the Church I. When the seuen plagues are denounced by the seuen trumpets and poured out by the seuen Vials of the seuen Angels will you make these plagues trumpets and vials to be of this vncertaine and indefinite number will you not hereby inwrap all the Apocalyps in vncertaintie And were all this granted might not we say that the Angell in Tobit also doth by seuen vnderstand an vncertaine number N. But the number of seuen is Magicall as apeares by the Storie of l Numb 23. 1. Balaam I. You may aswell say that the seuen hornes of the Lambe were Magicall by this reason Indeed to put confidence in the number of seauen as Balaam did is Magicall But to vse that number for the signification of perfection is not only Propheticall but euen m Psal 119. 164 Prou 9. 1. 24. 16. 26. 1â— vsuall N. Howsoeuer it be not Magicall yet is this number Popish For doe not wee blame the Papists for framing nine Orders of Angels out of Dionysius I. Indeed it was too much curiositie to forge nine orders of nine such words as either concurre in signification namely Thrones Principalities Dominations Powers Vertues Or be taken from a particular message as the name of Seraphim or from some speciall representation as the tearme Cherubim because they were pourtrayed like Children Or bee not found in Scriptures as the word Archangels or agree to them all as the title of Angels For euen they that stand before God are sent out as n Math. 18. 10. Luke 1. 19. Heb. 1. 14. messengers But what is this to the number of seuen Angels which is found in Scripture N. From the number of Angels I proceed to their office or action which is ordinarie or extraordinarie Of the first kind is the bringing of the Prayers of the Saints to memorie or the presentation of them to God which the o Tobit 12. 12. 15. Angell in Tobit doth arrogate vnto himselfe being the peculiar office of Christ as appeareth in the p Apoc. 8. 3. vision of Iohn I. How did Elias call the widdowes sinnes to remembrance before q 1. Kings 17. 18 God N. The widdow thought hee did it by his prayers I. And how doth the Deuill accuse the Brethren day and r Apoc. 12. 10. night N. He doth vrge God with the memory of our sinnes I. Why is Satan said to stand at the right hand of the wicked when they Å¿ Psal 109. 6. pray yea and sometimes of the t Zach. 3. 1. godly N. Hee doth it to accuse the one and to resist the other in his prayers I. Why did the Angell stand at the right hand of Zachary when hee told him that his prayer was u Luke 1. 11 12 remembred The like phrase to which is found in the Angels speech to x 1. Acts 10. 4. Cornelius N. I know not except it were to declare that he helped the one or the other in his prayer I. Why make you scruple of that Thinke you the Angell was not as readie to helpe Zacharie as Satan was to hinder Ioshua N. It may bee the Angell did helpe But the manner of the helpe is vnknowne I. If the Angell receiued his prayer why might he not present it to God N. It is Popish to say the Angell receiued his supplication I. Did not the Angell receiue Lots y Gen. 19. 21. Prayer N. That Angell was Christ For it is said in the Storie that Iehouah from Iehouah rained downe z Gen. 19. 24. fier c. I. Iehouah did it but by his Angels whom he sent to destroy the a Gen 19. 13. place N. But will you haue God put in minde by Angels as Princes are by their Remembrancers I. God hath no such need as Princes haue and yet he accepteth of the prayers of Men and Angels who doe in a sort call things to his memorie as you head before of Eliah N. Doe you thinke then with Papists that Angels pray for Men I. That the Saints in Heauen doe in generall pray for vs is denied of none But why the Angels who know our wants in many particulars and abound with Charitie asmuch as the Saints should not in speciall pray for vs either render you a reason or call it not Popish N. This yet will helpe the Popish opinion touching the inuocation of Angels I. A Christian that is in Tartaria prayes for his friend at Mosco May the Muscouite therefore desire his absent friend to pray for him N. Hee may by a messenger or letter but not else I. So the Angels pray for vs yet may not we request them so to doe vnlesse they appeare to vs which is rare or we could dispatch some messenger to them which is vnpossible I. But Christ onely presenteth the prayers of Saints as you heard by Iohn's Vision I. Such a mysticall place will hardly be argumentatiue But were it granted that this Angell was Christ wee may thus answere that Christ alone doth present the prayers of all the Saints in his owne reall intercession Doth this hinder that an Angell may not present some mens particular Prayers and in his own Prayer recommend them to God through Christs merits It is true Angels pray for vs and assist vs But because wee are ignorant when they doe it it were too much familiaritie to intreate their prayer of whose presence we are vncertaine N. Then you make Angels Mediatours of intercession which is only Christ's royaltie I. No more then we make Abraham because hee prayed for a Gen. 19. 29. Lot Yea Beza will tell you that the Mediator mentioned by Saint b Gal 3. 19. Paul was Moses N. Though Master Caluin be of an other opinion namely that it was Christ yet with reuerence I rather assent to Master Beza namely that Moses was in a sort a Mediatour of intercession yet subordinate vnder Christ I. The same we affirme of Angels yet with this caution that they must bee present to vs as Moses was to the Israelites before we may intreate their Prayers N. From the ordinary action of Angels wee descend to the extraordinarie namely eating and speaking the first exceeding the order of Nature the second of Moralitie Touching the former the Angell in c Tobit 12. 19. Tobit saith I did neither eate nor drinke but you saw it in a Vision whereas the Angels which were
sentences and words The first sentence is in i Math 9 25. In the Gospell on the 24. Sunday after Trinitie Matthew where you adde these words And said Damosell arise I. Beza tels you that some copies did insert these words out of Saint k Luke 8. 54. Luke it may be also out of l Marke 5. 41. Saint Marke N. Two other sentences are added by you in Luke The first in the Storie of the m Luke 16. 21. In the Gospell on the first Sunday after Trinitie richman And no man gaue vnto him I. It may bee those words were taken out of the Parable of the Prodigall n Luke 15. 16. childe Or else in some Copies they were put in by Consequence of the Storie For it is more then probable that no man gaue any thing to that poore Eleazar or Lazarus whom God and not o So answeres Junius in his Paralells vpon Heb. 1◠21. man helped N. The next sentence added in p Luke 19. 42. In the Gospell on the tenth Sunday after Trinitie Luke is this Thou wouldest take heed I. Beza doth out of Budaeus tell you That this patheticall exclamation hath in it a defectiue breuitie which may fitly bee supplied or explained by this or the like sentence which libertie of supplying who so grants not to all translaters shall shew himselfe more stiffe in opinion then studious for edification N. The words by you inserted are partly in the Old partly in the New Testament And here we cannot but maruell that you call q As Isaiah 40 55. 63. Ier. 23. Ioel 2. Apoc. 14. and the like Prophecies Epistles I. This we doe for two causes First in regard of the matter of these Chapters which is Euangelicall and Hortatorie not vnlike that which is found in the Epistles Secondly in regard of the forme For these being among the Epistles receiue their common name So we say the Psalmes of Dauid though Dauid made not all of them so we reckon the words of r Prou. 30. 1. Agur and of ſ Prou. 31. 1. Bathsheba among the Prouerbs of Salomon So Saint Luke stileth his second Booke The Acts of the Apostles though other mens actions besides the Apostles be there historified N. The first word added by you in the Olde Testament is found in t Isaiah 63. 11. In the Epistle on the Munday before Easter Isaiah where you haue patched the text with this word Israel whereas the place is meant of God as is plaine by the context I. Not so plaine as you pretend The wordes are intricate in the u As may appeare by Iunius his confused translation of this place Hebrew neither will there bee any incongruitie in the sense if we say that Israel remembred the dayes of old and so God in mercie remembred his penitent people Israel Surely though I were of Domitians minde I should bee wearie of killing these little flies N. Secondly you adde in x Ier. 23. 5. in the Epistle on the 25. Sunday after Trinitie Ieremie these words with wisdome I. The Hebrew word signifieth elsewhere to prosper with y 1. Sam. 18. 14. 30. wisdome N. The place in the New Testament is in the Epistle of Paul to the z Gal. 4. 5. In the Epistle on Sunday after Christmas day Galatians where you adde his word naturall I. Why are not wee the naturall sonnes of God by faith N. Christ only is Gods Sonne by nature wee by adoption I. Saint Paul calleth Timothy his naturall sonne in the a 1. Tim. 1. 2. faith N. He meaneth that he loued him in manner as a naturall sonne I. So God though in an other degree loueth vs as he doth his Sonne Christ Can you tell what Corne is shaken by this winde N. In the qualitie there is obscuritie and falshood Obscuritie comes by transposing or misinterpretation of words Of the former the first instance is in b Math. 27. 9. In the Gospel on Sunday before Easter Matthew where you reade whom they bought of the Children of Israel whereas it should bee rendred whom they of the Children of Israel bought or rather valued I. If they valued they bought by consequence As for the obscurity it is in the Greeke aswell as in our English The like Phrase is found in the c Acts 21. 16. Acts for there is a d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the like word in both places vnderstood N. A second instance is in the Gospell of e Iohn 1. 1. In the Gospell on Christmas day as you call it Iohn where you read God was the word whereas the words should thus bee placed And the word was God as both the Greeke f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Article sheweth which declareth the subiect as you terme it not the g Ramus doth terme these antecedens consequens predicate As also the sense and scope of the place doth conuince For it is as improper and indirect a speech to say God is the word or Christ as if one should say a liuing creature is a man or a Tree is an Oake I. Ramus did indeed exclude indirect predication out of his new inuented Logique as hee did also many other most wholsome things Namely the doctrine of Obiectum Modalis propositio Limitatio Distinctio Reductio Syllogismi Figurarum modi Besides he most negligently handled Relation Definition Demonstration h See more in Kekermans Booke called Praecognita Method Euerie Logician can tell you that indirect predication is vsuall For here it is vsed by Saint Iohn in the i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 originall What doe you make words of Scripture like Complementall Pharisees striuing for places Besides if a man should examine you Cuius est haec praedicatio This word was God Could you answere It is not Generis de Specie Speciei de Indiuiduo Nor Differentiae de Specie Much lesse Proprij or Accidentis de Specie seu Subiecto N. We haue hissed the Predicables out of Logique I. You may depart out of the Schooles with them for company For without the Predicables Diuision Definition and Demonstration cannot be vnderstood N. Obscuritie by misinterpretation of words is found in that place of the Epistle to the k Gal. 4. 25. In the Epistle on the fourth Sunday in Lent Galatians where you translate bordereth for answereth I. Doe you meane that it answereth in neerenesse of situation N. Nothing lesse For there is a great distance betweene Mount Sinai and Ierusalem Wee meane it answereth in allegoricall proportion I. The same doe wee meane by bordering Namely not Locall but Relatiue or contrarie N. Other obscure places are in the Epistle to the Ephesians The l Ephes 3. 5. In the Epistle on the 16. Sunday after Trinitie first is where you reade which is father of all that is called father whereas the words should thus be turned Of whom is named euery family I.