of this point in this argument A religious fast is when the duties of religion as the exercises of praier humiliation are practised in fasting A ciuil is when vpon some particular politike considerations meÌ„ abstaine froÌ„ certaine meats But our time of Lent is so intended purposed therefore a ciuill a religious fast not a superstitious vnles religioÌ„â—he superstitiâ—oÌ„ And if any shal say either opeÌ„ly in the hearing of others or secretly in his own hart but a very few that so kéep it we answer no falt in yâ— inteÌ„t of the godlie institution but if ante fault this way it is all long of such gainsaying as here is vsed And thus much be spoken to this point 7. So also doth the Custome of open pennance in the beginning of Lent the practise whereof is approued and yet the restitution of an other wished in the Commination Strange times that Collects Epistle Gospel Prayers Scripture open confessions of sinne to our owne shame and of Gods vengance to his glorie that all these sauour of superstition Were proofes as neare at hand as slaunders men would proue more and slaunder leffe The restitution of another is wished in the Commination but not repâ—grant to this nor this contrarie to Gods worde A goosle discipline the booke speaketh of which what it was in the primitiue Church and how farre foorth necessarte for these times would aske a larger discourse then that which followeth will permit Some such their was and in steede thereof this which they speake of is in vse which is the generall though not so speriall as the booke wisheth and may indeede rather bee wished then easitie accomplished Whither sinceritie in this case speake or beare a truth the truth wee speake and would haue heard is this No one sentence in that whole argument but they may subscribe to vnlesse they meane because wee come not so neare as is wished therefore wee must not come so neare as wee may and as our Church boldeth expedient 8. Because it permits anie of the Communicants to make the publike confession of sinnes which also containes apraier in the name of the rest which onelie belongeth to the minister as his speciall office he being the mouth of the people and in that case a publike person Read the answer afore part 2. cap. 12. 9. Because it containeth diuerse corrupt translations of holie scriptures by leauing out some wordes This 9. proofe is bounded vnder the generall head disgracefull as inforcing that our communion booke because it containeth diuerse corrupt translations of holie scriptures by leauing out some wordes So that their argument is to this effect That which containeth diuerse corrupt translations of holie scripture is disgracefull to scripture But our communion booke containeth diuerse corrupt translations ergo it is disgracefull This they sceme to confirme in this manner That which leaueth out diuerse wordes containeth diuerse corrupt translations of holie scripture But the Communion booke leaueth out diuerse wordes ergo the communion Booke centaineth diuerse corrupt translations and so by consequent is disgracefull to bolie scriptures How farre forth the booke doth leaue out aâ—â—e thing is our next worke vpon instance to be giuen But the question is now of this first proposition the falsehood whereof is plaine in this because many translations Chaldee Syriacke Arabick yea the Greeke it selfe of the old testament which the Apostles receiued in their time all these in diuerse places leaue out some wordes as to particularise would clogge the margent yet neuer reade wee that either the Apostles or Mauter Iunius and Tremellius accounted these translations disgracefull to holie scripture neither would these two latter haue imployed so much time in translating the Chaldee Syriacke Arabick if they had so thought But proceede wee to the Instances 1 These wordes are left out Higaion Selah and all the titles of the Psalmes Higaion Selah in the 9. Psalme verse 17. the Psalter in the Communion booke mentioneth not because not translated For they are hebrue wordes originallie And as good omitted as not vnderstood The most learned and auncientest that know their own hebrue tongue know not what to say herein and therefore no shame for our countrimen to confesse their ignorance 2. other Churches did follow this course at what time the Psalmes were first translated 3. they that doe render the words doe not render all nor doe they make any necessarie certaine construction 4. Doctissimiviri obseruant titu lis Psalmorum nonesse temerè fidendum Hieron Guadal in Osean praefat pag. 8. Dum in anbiguo adbuc resest properandum videtur ad certa Felin praefat in Psam the papist himselfe is not so blind but be seeth and seing ingenuously confesseth that verie learned men doe obserue that wee may not ouer hastilie trust the titles of the Psalmes Wherefore not hacking nor sticking vpon doubtfull and disputable titles not of the substance of the Psaimes themselues they heldit as Felinuts saieth wisdome to hasten presently to the Psalmes themselues where all things were and are plentifull and certaine But more of this Par. 1. chap. 24. Pag 133. 2. Because it leaueth out the conclusion after the 72. Psalme and these wordes prayse yee the Lord at least 17. times The conclusion of the 22. Psalme is Let all the earth be filled with his glorie so be it so be it or as our Communion book hath Let all the earth be filled with his maiestie A men A men And therfeore false where they say it is left out After the Psal fullie finished there is in a smaller letter put to in other bookes Here end the praiers of Daniá the son of I shai which because other Psalmes follow as the 101.108.109 c. all carrying the titles of the Psalmes of Dauid made our translators to forbeare as it seen eth in respect of the weake least hereby they should mistake being no part of Dauids Psalme as in deed it is not but added by some other as the learned acknowledge whither Salomon or some els that put the Psalmes together into one whole volume Of the words Prayse ye the Lord read before part 1. cap. 24. Pag. 134 3. The conclusion of the Lordes praier is left out euery where thos rough the seruice after the popish manner It was left out by she fathers of the westerne Church before poperie was hatcht And the reason here of wee haue touched in the 1. part cap. 25. Whereunto this may bee added The latin Church vsed it not in the forme of prayer because it is not a petition Doctor Fulk prefac to the Reader 38. but acknowledgeing of the power and glory of God to whom the petitions are directed as also because it was a thing commonly known and dayly rehearsed of euery man But here of see part 1. cap. 25. Pag. 135. 4. In the reading of the commaundewent these wordes are left out I brought thee out of the land of Egypt out of the house of
bondage Wee are wisely to consider the drift of a place where or when a sentence is cited or left out and accordingly wee must tudge Math. 19.17 Wilâ—on our Sausour teacheth the young man the commaundements he pauseth on the ducles of the second table not mentioning the first so the Apostle Rom. 13. Rom. 13.9 not corrupting or disgracing the scriptures thereby but teaching vs by their example to stay vpon that which we hold most needfull and omit some other as not so pertinent at that tyme. The like is done in this place here alledged I brought thee out of the land of Egypt c. They are the wordes onely of a preface not of the commaundement and their purpose is that penned that part of the communion Booke to propose vnto the people not the whole chapter of Exodus but onely somuch as are the particular commaundements And therefore intending that principally as also to helpe young memories are to be thought faâ—re from doing ought which may argue a corrupt translation or anie way bee disgracefull to the scriptures 5. In the epistle on the fifth sunday after the Epiphanie these wordes are left out Holie and beloued Colloss 3.12 others call the leauing out of these wordes A gelding of the Scriptures This dealing with our communion book is no better theÌ„ that of the Cardinal Doctor Eureux with the Lord Plessis Iuciting places out of the auncient fathers the Lord Plessie desirous to be liuer that wherefore he quotes the authoritie sometimes leaues out halfe a sentence more or lesse not that he would corrupt the sense which he then avoucheth it for nor but that there may be vse of it in due place but at that time for that purpose somuch no more was then needfull The like may be said for the last this particular here alledged For neither the whole 20. cap. of Exod. nor the third to the Colloss are appointed to be read quite out but onely somuch by derectioÌ„ as the maÌ„ner is In the first the author God spake these words then the coÌ„mandements which because the Church speciallie intended therefore omitteth that other And so it may bee saide for this appellation holie and beloued which more significantlie are in other places of scripture expressed and the wordes here vsed As the elect of God the translator held inough to intreate them by All which the minister may do because his principall aime is videlicet to exhorte to put on tender mercic and forgiuing one another and so sparing those communia as Erasmus calleth them driues vnto points which are more necessarie for the Church of God to learne Beside it is not vnknowne that diuerse translations follow diuerse copies whence ariseth diuersitie or some such small difference But to bee short whither read or not reade no corruption either way For the worde elect necessarilie implyeth the other because if elect then holie and beloued And therefor no meaning was there to geld the scriptures though some please so to speake intermes neither fitting the dignitie of their persons who write thus nor the maiestie of the sacred argument whereof they intreat nor the truth of the cause which they vndertake to defend For the vigor and strength of the Apostles currant is not in the titles which come in by the way but wholie in the maine exhortation which he earnestlie presseth The holie scriptures are disgraced by putting to of wordes So they bee indeede if such wordes as the analogie of faith and of the place will not beare Otherwise many translations Chaldee Syriack Arabick haue their commendations and it is but their due as might bee seene by many allegations but that we feare to be troublesome It falleth out very often that supply must be had when the originall can beare the want but the translation will not But doe wee a while ex amin the particulars 1. Three whole verses are put in Psalme 14. Our Church doth so reade the 14. Psalme with those additions because so alledged by Saint Paul and placed together in the third to the Romans Read more Part 1. cap. 9. Pag 95. 2. A whole verse in the end of Psal 15. There is no such thing 3. This word O added corupteth the text by applying that to Iacob as spoken of him which belongeth to God Psal 24.6 The Hebrew is word for word thus verbatim and no other This is the generation of them that seeke him of them that séeke thy face Iacob Where the figure Apostrophe makes this O be put in because the speech turneth from the third person to the second But whether this O be exprefied or omitted the true sense is nothing hindred and the translation answerable to the Hebrew is thy face Iacob which some fill vp for more plainenesse with these particles O Iacob or in Iacob or this is Iacob Musculus Geneua Tremel or the generation Iacob all expletiuely making vp the sentence with some one word or other wherein because he that aduentureth least may be thought to doe best being vpon an aduenture to adde any thing for explication the translators taking neither fiue sillables Generation nor a sillable In but as little as they could euen a letter since euery one put in somewhat they attempted this little without danger at all So then the Interpreters of this verse vnderstand by Iacob either his God or his children after the promisse For his God and so it is rendred thus This is the generation of them that seeke him of them that seeke thy face Iacob that is the God of Iacob For his generation after him taking the word Iacob nominatiuely vocatiuely or epiphonematically Nominatiuely by way of explication This is the generation of them c. this is Iacob vocatiuely by appellation calling to Iacob or epiphonematically by way of a shout or cry with an acclamatorie demonstration O This is Iacob the generation of them that seeke him of them that seeke thy face Now though the first and last of these intend the same sense yet our translators in this ambiguitie thought it safest not to venture too much and therefore put in with the least as we may obserue in this comparison which so little as it is stands sufficient to preserue the truth of this interpretation and in nothing deserueth to be challenged but they rather that doe thus complaine But should we graunt that spoken of Iacob which belongeth vnto God EuaÌ„gelicta ausus est Propheta verba ad Deâ— transferre personam Hâ—eron ad Pammach yet no corruption is it of the Text For it is vsuall to put one person for another and to apply that to God which was first intended of some other as lerom noteth those words Zachar. 13.7 Smite the sheaperd which words of the Prophet the Euangelist is bold to translate to the person of God And shall we call this a corruption 4. And said Damoisell arise Math. 9.25 Here is a corrupt translation of Scriptures by putting to these
imposition of handes are for longer time namelie to the worldes ende As for this speach where the wordes in the Rubricke by imposition of handes and prayer the baptised receiue strength c. as if like the children of the prophets crying Death in the pot when somewhat was shred in scarcely pleasing their tast so these meane there is death in this sentence not fitting their knoweledge that haue tasted of the heauenlie grace reuealed in the worde wee answere this phraise by imposition of handes c. is agreeable to scripture Act 8.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 1.6 and the auncient truth recorded since that time in the monuments and writinges of the fathers To scripture where this expresse forme is mentioned when Simon Magus saw that by laying on of handes the holie spirite was giuen c. So to stirre vppe the gist of God which is in thee by the putting on of my handes which latter place though it speake of this ceremonie in ordination yet the former of these quotations intreats of confirmation after baptisme as doth also Asts 19.6 But whither first or last of those scriptures cited in the margent the grace of speach is the same namely by imposition of handes c. The like wee finde in the writinges of the fathers Tertulâ—ian thus the flesh is shadowed with imposition of handes that the soule may bee illightned by the spirite Againe in another place After baptisme administred then handes are laide on by benediction and blessing Caro manus impositione adumbratur vt anima spiritu illuminetur Tertull. de imponitur per benedictionem aduocans inuitaus spiriturn sanctum Id de baptis aduocating and inuiting the holie Ghost This auncient manner Saint Ciprian iustifying out of Asts 8. by the example of Iohn and Peter maketh this obseruation The faithfull in Samaria saieth he had alreadie obtained baptisme onely that which was wanting Peter and Iohn Nunquid quoque apud nos ge ritur vt qui in ecclesia baptizantur per pra latos ecclesia offerantur per nostram orationem manus impositi onem spiritum sanctum consequantur Cyp. epist 73. ad Iubatan Post fontem sequitur vt perfectio fiat quan do ad inuocationem sacerdotis spiritus sanctus infunditur Ambros lib 3. de sacrament c. 2. Exigis vbiscrip tum sit In acti bus Apost sed etiamsi scrip turae authoritas non subesset totius orbis in hanc partem coÌ„sensus instar praecepts obtineret Hieron aduer Luciseri Si superuenerit ad episcopum cumperducat vt per manus impositionem perfics possit Concil Eliber can 38. Eos episcopus per benedictionem perficere debebit can 77. thid Manus ab episcopo imponi vt accipiant spiritum sanctum Arelat can 17. Vt mundi donuÌ„ spâ—â—tus sanctvaleant accipire Aurelian Deus largitur gratiam per impositionem manuum Chemuit de sacra ment ordints pag 245. Donum comfirmatum in eo fuit auctum per impositionem manuum Zanch pracep in c. 4.19 pag. 715. supplied by prayer and imposition of hands to the end the holie ghost might be powred vpon them which also is now done among our selues that they which are baptised in the church are offered vp to God by the prelates of the church and by our prayers and imposition of handes obtaine the holie ghost This phraise continued to the daies of Saint Ambrose who speaking of confirmation writeth After the fountaine it followeth that more be done or word for wordes that there be perfection when at the prayer of the priest the holie Ghost is infused and powred downe Saint Ierom against the Luciferians writing that the Bishop did giue the holy Gost vnto the baptised by imposition of hands addeth you are earnest to knowe where it is written I answere saieth hee in the Acts of the Apostles But although there were no authoritie of scripture the consent of the whole world in this behalfe should be as a commaundement Out of diuerse auncient councels of Eliberis Arls Orleance the like may be proued Eliberis If the baptised shall happen to liue bring him to the Eishoppe that by imposition of handes he may bee perfited and after ward can 77. Those which the Deacon hath baptised the bishoppe must perfit by prayer or benediction The councell of Arls. handes are laid on by the bishoppe that they may receiue the holy Ghost That of Orleance After comming to confirmation they be warned to make their confession that being clensed they may receiue the holy Ghost But contenting our selues with these testimonys of antiquity among our late writers not to name many Chemnitius Zanchius witnes that vse of this phrase Chemnit God giueth grace by impositioÌ„ of handes And Zanch. the gist was confirmed augmented in him by imposition of handes True it is that our writers speake of the cerimonie vsed in ordination but yet of the ceremonie it is that they so write which argueth the phrase not onelie tolerable but lawfull How much rather are we to iudge thus both scripture and antiquitie auouching asmuch And therefore what reason haue we for some few vnaduised mens pleasure to renounce a truth so throughlie approued namely that by impositioÌ„ of hands prayer children may receiue strength and defence Confirmation hath that ascribed vnto it which is proper to the sacraments in these wordes That by imposition of hands and prayer they may receiue strength and defence against all temptations to sinne and the assaults of the worlde and the deuill Proofe for some mens iust dislike in this hence appeareth because it is proper to the sacraments as if thus in forme of argument it were concluded what is proper to the sacrameÌ„ts must not bee attributed to any thing els to giue strength and defence against all tentations of sinne is proper to the sacraments therefore not to be attributed to any thing els and if not to anie thing els then not to imposition of haÌ„ds and prayer In making answer whereunto wee must know that it is not proper to the sacraments to giue strength and defence against all tentations For proper that is called which is onely alway and vnto all proper But to giue strength against all temptations is not proper to the sacraments It is a thing common to other as to the sacraments but not proper onely vnto them For the spirit properlie is the spirit of strength and corroboration and none els As meanes indeede or helpes so the sacramentes are but so are they not alone For the worde of grace is able to build farder and exhortations and faith and prayer and daylie experience of Gods mercies heretofore and conference with learned men and diuerse other good blessings from Goddoe strengthen a man against all tentations c. Wherefore in a worde wee returne them for answer it is manifestlie vntrue that confirmation hath that ascribed vnto it which is proper to the sacraments Confirmation hath that ascribed vnto it which
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
The place in Gen. wée wil answer anon The other of Malachy the Apostle are against sâ—eshly and carnal lust in their time why are they theÌ„ vrged against these patriarks yâ— were long before beside were not guilty of the carnal sin condeÌ„ned by those scriptures Saint Paul inffâ—â—icteth the Rom. and Corinthians in their dueties and liberty in marriage What is this to the Patriarks and their fact But by one of this dumb shew brought forth take a taste of the other Let Peter Martyr bee heard in his notes vpon 16. or cap. 7. which is the place the obiector vr geth Verba hae aliqui putant face re aduersus polygamiaÌ„ quod mihi non displicet modo hinc non inferatur Patres quâ— in veteri lege habue runt vxores noÌ„ vsos fuisse tusto matrimonio sed potius adulteros indicandos Nam cum ea de causa insacris literis non damnentur om nino putandum est t is tum tem poris licuisse Martyr in Cor. 7. Leuit. 18.18 These wordes saith hee some men thinke make against pluralitie of wiues which thinges mislikes mee not so it bee not hereupon inforced that the fathers who in the old law had many wiues did not vse lawfull matrimony but were rather to be iudged adulterers For since they are no where condemned in holy scripture wee must thinke it lawfull for them at that time to haue so many Ju which sentence these two parts would bee noted 1. that the wordes in this 1. Cor. 7. and the reason is all alike for the other epistle maketh not against poligamie of the fathers secoudlie nor doth any other scripture alledged and therefore this their heaping vp of scripture when it proueth no such thing is a manifest breach of the commaundement wherein he straightlie forbiddeth false witnesse bearing against the truth A sinne the more grieuous as the most innocent truth for so are the scriptures is forred to dispose for that whereof they haue nothing to gaine say Great vse there may be of them for the times of the Gospell or of Malachie and after that the law was written in tables whereunto Leuiticus 18.18 as Tremellius translates may haue reference and wee haue deliuered our iudgement in writing vnto my Lords grace of Canterbury but the instances remembred in the homilie are most of them taken out of the booke of Gen. where is added in the close an example of Dauid and Salomon but with a Caue at in these termes for our vse and vnderstanding which thinges wee see plainely to be forbidden vs by the law of God and are now repugnant to all publike honesly To treat with the libidinous humor of carnal men who either challendge the examples of the patriarks that they may doe the like or condemne them for doing it or protect ignorance of the scriptures because such examples say they are scandalous I but this is directly against the worde of God and his first institution of marriage I but saieth Ludouicus Lauater God who made that law hath also power to release it Besides it is a cortine peculiar Sedenim qui lâ—gem sanxit De uâ— cande relax ands potest areÌ„ habet Pecuitare quid damest quod â—e mo temerè in ex plum quo prodâ—giosam uam lea bodinem excuset traxerit Lauatur in Easter homil 11. c. 2. pag. 22. Certis de causis largitus est plu rescodem tempore Vxores habere Id homil 10. pag. 20. Tam abest vt hac ceniugia culpauerie Deus vt etiam fortunaucrit Id de vita obit Nabal hemil. 10. pag. 12. Duas simâ—l vxores habera simpliciter lege Mosis vetitum noÌ„ fuit Drusâ—n Ruth 4.5 which no maÌ„ may rashly draw in to example to excuse his own prodigal lust by And alittle before in that 10. homilie God saieth he for certaine causes graunted it as a larges and faucur to the Isralites to haue more wiues at once Againe in his treatise of the life and death of Naball God saieth hee was so far from blameing them that he gaue them great successe Their peculiar and a Larges speciall to them and their great good successe hereupon what other sonse beareth it then that common euglish which our homilie by some vniustly tared safely deliuereth specially much more being added by others as appeareth in the seuerall quotations afore and this among the rest of Iohn Drusius Simplie forbidden saieth hee it was not by the law of Moses to haue 2. wiues at once I but what warrant for this more then these authorities Arguments strengthened in this sort no discrete godly wifeman but doth and will reuerence for we receiue and so must the witnesse of men But yet to thinke that some priuiledge those patriarkes had though not so expresly set downe this may be the reason For dispensations and priuiledges are as lawes yea priuiledges are not held necessary to be written where lawes bee 1. Ioh. 5.9 Qualis lex taliâ— despensatio Priutlegium dicitur guodema nat contra ius commane in fuâ— roâ—â—m aliquam personarum Glos lib. 6. de Rescript c vers in Printlegium quasi prinâ—ta lox As at this day wee obserue in Acts of Parliament such fauours as concerne some few stand vnprinted Because lawes belong to all priuiledges to some few For a priuiledge is some personall or particular law which either dieth with the person or must not be made common If so as wee know this to be true How much lesse may we expect any record thereof before Moses and the law written For those more specially the booke of homilies speakes of Wherefore as a law they had in their mindes and consciences for â—iÌ„ngle marriage by speciall inspiration so by a speciall inspiration a toleration and fauour was inough An aduertisement to the Reader Presently after this treatise finished there was sent vs from an honourable personage these notes following as it seemeth an abridgement methodicallie drawne together by some of Deuon and Cornwall With their preface and reasons greatly accounted of among the ignorant which we haue thought good to set downe returning euery of them a briefe answer with reference to those places wherein they are handled more at large Wee protest before the almightie God that wee acknowledge the churchs of England as they be established by publike authority to be true visible churches of Christ That we desire the continuance of our ministrie in them aboue all earthlie things as that without which our whole life would be wearisome and bitter vnto vs. That wee dislike not a set froÌ„ of prayer to be vsed in our church Finally Whatsoeuer followeth is not set downe of an euill minde to depraue the booke of Common prayer ordination or homilies but onely to shew some reasons why we cannot subscribe vnto all thinges contained in the same booke THat man his pretestation is in vaine Protestatio â—uÌ„ contrario act◠〈◊〉 releuat Vel noâ— Valet protestatio vbi
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
est multiplicatio non substrabitur tante fit vberior quan to contemptius posâ—idetur Aug. contra Adimâ c. 1â— Psalm 91.20 Abomni pericu le quod tibi creabitur Iunins Ibid. defendet te ab emniperi culo Ibid. Post aliquod malorum specificationem sum matim in â—enere dicit Non occurret tibi maluÌ„ di cti one mali omniâ— generis afflictones miserias arumnas complectens Marlo Ibid. â—aollerus totideÌ„ pâ—nè verbis Psalm 122.6 Pacis nomen gâ— neraliter pro la to felsci sta tâ— posuit Marlo in Psalm 121 2 â—riuatam publicam intus foris Iunius Ibid. Psalm 128.5 Againe cap 30. The Lord thy God will make thee plenteous in euery work of thy hand in that fruit of thy bodie of thy cattell and of thy land for thy wealth Vpon which wordes in that 28. chap the former of these two quotations Saint Austin writeth in this fort In the new testament beside the eternall possession which is promised to the Saints the multiplication of a transitory possession is not substracted but somuch the more plentiful it becoÌ„meth as the more contemptedly it is possessed But to proceede in other scriptures What is it els but a grations promise to be defended froÌ„ al aduersities where in the first Psalme it is auouched in general termes Whatsouer thou takest in hand shall prosper The like is Psal 91. there shal no euil come vnto thee v. 10 a little before v. 3 The Lord will deliuer thee from the snare c that is saieth M. Iunius the Lord will deliner thee from all danger and v. 4. Where the prophet saieth he will couer theé vnter his winges c. that is hee will defend thee from all euil All danger and aleuil is no more then answereable vnto this collect All aduersities Of which indgement is Marlorat and Mollerus After a specialty of some euils he saieth humanity and in generall Noe euill shall come vnto that vnder the word euill comprehending afflictions miseries and sorrowes of all forts Beside these authorities and commentaries Psalme 121. Witnesseth asmuch The Lord out of Sion shall preserue thee from all euill and he shall preferue thy going out and thy comming in that is all the actions and occasions of our life for so going out and comming in is taken 1. Reg. 37. Num. 27.17 As Maister Iunius proueth in that place Far der Psal 122.6 the prophet sheweth it is the duety of the faithfull to pray for the peace of Jeruslem that peace may be within hir wales prosperitie within hir pallaces Which name of peace is put generally for the pleasant and happie estate and all things prosperous as Marlorat hath or as Maister Iunius diuideth it for al peace whither priuate or publicke whither within or without Againe Psal 128. The Lord out of slon shal blesse the thou shalt see the wealth prospecous estate of Jerusalem al the days of thy life to like effect is that promise by Esay that prophet wheÌ„ thou passest thorough the waters I will be with the and through the floods that they do not euer flow thée Isay 43. â— Per â—gnâ—â—â— aquam intelligiâ— omne genuâ— miserâ—arum quibus in hae vita obâ—â—xij sâ—â— mus Calain Ibid. Visiâ—â—â—in or as domin Ioh. 16.23 wheÌ„ thou walkest thorough the very fire thou shalt not be burnt neither shall the flame kindle vpon thee c. Where Maister Calain teacheth that the Lord by fire and water doth vnderstand all kind of meseries If al these quotations suffice not the words of our sauiour note asmuch in the praier deliuer vs from cuil that is faieth Vrsinus whom we haue quoted els where all euels both of sin punishment whither present or to come Nor doth this clause onely warrantize thus much but also those words Ioh. 16. whatsoeuer ye aske the father in my name he shall giue it you If whatsoeuer a man can aske he shall haue what cause is there that the church praying for freedome from all aduersities any son or daughter of hirs should doubt that the Lord will grant it or rather denie that the Lord wil grant it being amply confirmed by manie scripturs in the old and new testament In a word to put an end if not to al aduersities till our liues end yet is our aduersaries the trouble which this obiection hath occasioned cuery word here arrested puts in baile for more securitie The church may be free by the protectioÌ„ of the Almighty froÌ„ al aduersity Rom. 6.201 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First the church particular not vniuersal secoÌ„dly may be argueth it is not 3. free but freed as the Apostle speaketh of our estate in christ freed from sin because borne naturally the vassals of sin and our freedome not naturall but purchased not actiue but passiue 4. From not vtterly without all but in aduersitie and then afterwardes freed For though this worde from in most languages bee sometimes taken exclusiuè for without in what manner young schollers proue their argument by a proposstion drawne from Aristotle where it neuer was meaning it is not in Aristotle at all Ex Aristotele and so is out but quite out yet no such error is here bred in these wordes may be free from because free from in Scripture signifieth to haue beene first in it 1. Cor. 1.10 Ibid. c. 10.13 theÌ„ afterwards deliuered So Paul receiuing the senteÌ„ce of death was deliuered froÌ„ it but he was first subiect vnto it Math. 17.43 So God deliuereth from euill but a man is first in the tentation then the Lord makes way out So. Mat 27. of Christ scoffingly they spake he trusted in God let him deliuer him if he wil haue him So Luke 1.74 deliuered froÌ„ the handes of our enimies may serue him without feare al the daies of our life And that before in the Psalme 121. The Lord shal preserue shée from euill Rom. 7 24.1â—.31 2. Thes 3.2 2. Tim. 3.11 Deut. 29.20 Non possunt quidem omnia maledicta eâ—enire vni homini Non eâ—im toties morâ— potest quot genera mortis hic dicta sunt sed omnia dixit pro quibuslibet August super Deut lib. 5. c. 49. Rom. 1.8 Inomnibus ecclesâ—is totius mundi Synechdo che est generis hyperbolica naÌ„ intelligit ecclesias plurinias Piscat Rom. 1 8. Optimè compre henduntur oÌ„nia mala culpa pâ—na c. Vrsin in orat dominic In dei custodiaÌ„ ac fidem suscepti ac protectione â—ius sâ—curi supra peccatuÌ„ mortem inferorum portas totum Diabols regnum inuicts duremus Cal. in Math. 6.13 he shall preserue thy going out and thy comming in from this time forth And many the like In all which places danger is still presupposed imminent and possible Fifthlie All that is all manner not euery particular but in generall or rather indefinite termes because all at
Collect this day to be borne another rendreth as this day by the operation of the holy Ghost was made very Man of the substance of the Virgin which plainly distinguisheth the 〈◊〉 and unlesse a man will be too absâ—â—d iudging against all equitie yâ—◠〈◊〉 his owne vnderstanding it intreateth from the Reader a warrantable construction But suppose a man could not satisfie his owne hart for reconciling thus which he imagineth such an intolerable sâ—â—uple then might he with but danger oueâ—hip the worde aâ—way prouided that he be a man of approued behauiour not giuen to contention about words nor in other matters opposite to publike order For except we will shamefully wrong the Saints in heauen we cannot thinke that those holy men whose labours were vsed in penning our Communion Booke did propose vnto vs matters of absurditie for a forme of publiâ—e prayer But restlesse and vnquiet disputants will not giue it ouer so Thus they obiect To say that on Christmas day and the Sabbaoth following Christ to be borne this day is against the plaine manifest truth of Scripture For Christ had his naturall birth in one onely day Christ had his naturall birth in one onely day â—ut not his solemnized birth in one onely day which is the meaning of the words in the Collect. And if that which hath béen already spoken suffice not this we adde for a more plenary and ful answere As a day in computation varieth naturall artificiall supernaturall Naturall comprising day night artificiall as that which our Sauiour mentioneth of 12. houres are there not 12. houres in the day supernaturall as that in Iosua his time in the raigne of King Ezechias so is there a day Politicall Ecclesiasticall Politicall as that of our Kings who are crowned one day yet their tilts iusts and triumphs last thrée seuen or 13. daies after Ecclesiasticall and that is thréefold Historicall Euangelicall Festiuall Historicall the time of our Sauiours being here in the world Euangelicall the day of mercie and forberance O if thou hadst knowne in this thy day Festiuall a time of solemnitie which differeth more or lesse Lesse as the strict account of 12. houres from morning to euening which commonly is the limited obseruation of euery Saints day More as that of Christ his Natiuitie Passeouer and the comming of the holy Ghost at which times the Church ordaineth not onely for the anniuersaries when it commeth but also a diurnall for some daies more or lesse continued as the example of the Iewes in their Passeouer Exod. 12.15 Ioh. 18.39 Luc. 23.17 whereof the first and the seuenth was a calling forth of the people to serue God yea sixe daies before it was called by the name of a Passeouer as appeareth in the historie of Barrabas So the first and the seuenth yea sometimes sooner whereon Christ was borne arose as this day the holy Ghost came downe notwithstanding it was but once done yet twice or more in that seuen night more solemnly and publikely the memoriall is preserued For as a day in the nature of the first relation strictly signifieth the day wherein Christ was borne and that could be but once so in the nature of a history the reporteth a report or festiual that sosemnizeth it signifieth the daies after yea euen so many as the memorie of that speciall action representatiuely by publike prayer MemoriaÌ„ Pascha Pentecostes veteres Ecclesiastici scriptores vocaÌ„t Pascha et Pentecosten Confes Wittenberg de sacra Cana sect 14. pag. 147. and thanksgiuing is duely sanctified So the auncient saith the confession of Wittenberg call the memoriall of Easter and Whitsuntide by the name of Easter and Whitsuntide it selfe Which in effect is like this receaued manner of our Church We call the momoriall of Christ his birth day by the name of the very natural day wherin he was once to be borne In a word little he obserueth in Scripture Philosophie or other learning who obserueth not that these words Now this day yesterday c. signifie more then a bare stint either of moment 12. houres Math. 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pascat Heb. 2.16 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For they reach sometimes to 3. 4. 6. daies yea a great while after vpon occasion Lastly considering Aduent sunday before presenting Christ to come though come before as also the phrase Herod asked where Christ should be borne who was borne already that Heb. 2. He takes not Angels but the seede of Abraham as if this day to be done which was so long agoe and could be but once yet a truth by a grace of spéech putting that in the present or future tence which should be in the preterperfect tence all prooue that this clause in the Collect thus carped at is sufficiently defended Chap. 8. That this day we fall into no sinne There is no warrant in God his word to pray so Therefore we may not subscribe vnto it THese wordes are set downe in the third Collect for morning prayer thus O Lord c. which hast safely brought vs to the beginning of this day defend vs in the same by thy mighty power graunt that this day we fall into no sinne nor runne into any kinde of danger but that all our doings may be ordred by thy gouernance to do alwaies that is righteous in thy sight c. Where the meaning of these words that we fall into no sinne is expounded by the clause following namely that all our dooings may be ordred by thy gouernance c. A course very familiar to them that are acquainted with their owne prayers and the prayers of other of Gods children and is found in the stile of our Sauiours prayer which he taught his Disciples Lead vs not into tentation but deliuer vs from euill where the aduersatiue parcell but coupleth both members together as M. Caluin after S. Austin wisely obserued so as it may be thus resolued Least we be led into tentation deliuer vs from euill Aduersatiuâ— particula quae media ponitur 2. meÌ„bra inter se simul colligaâ— quod etiam prâ—â— denter expeÌ„dis Augustinus Sic â—gitur resolui debet â—ratione in tentationem feramuâ— not a malo redi me Cal. in Math 6.13 So least we fall into any sinne we pray that all our doings may be ordred by thy gouernance But were not this exception raised naturally from the place it selfe seeing in the holy Scriptures which are of all sufficiencie and worth we make recourse in a doubt from one Text to another salue the wound that schisme or heresie giueth much faulty they are that wil not do the like in scanning those sentences which are framed by the Church of God Now in the third Collect after Easter it is Almighty God c Grant vnto all them that be admitted into the fellowship of Christs Religion that they may eschew all those things that be contrary to their
c. or the reader againe wee intreat him to looke our first part cap. 26. As for that where it is added The like may be said of imposition of hands in confirmation we inuert their words The like may not be said For impositioÌ„ of hands is not a signe brought in at the administratioÌ„ of the sacrament either baptisme or the Eucharist but long after baptisme sometime before the Euchrist therfore supposing it were true that is fasly surmised the like may not be saide of imposition of hantes in comfirmation For the argument it selfe here vsed to ripe vppe the very bowels thereof is verie weake and ruinous The sequell of the Maior proposition wee vtterly dente that is It doth not follow that wee detract from the sufficiencie of Christ his institution if wee approue of the bringing in this ceremonie of imposition of handes For might this be a matter of consequence it would inforce by way of reasoning to the like purpose in the dayes of the law If the signes that God hath ordained in the law were sufficient to represeÌ„t and seale vppe vnto the Iewes God his fauour as in circumcisioÌ„ the cutting of the flesh in the passeouer the representatioÌ„s which the Paschall Lamb did offer to their minds theÌ„ to bring in other signes as imposition of hands c. is to detract from the sufficiency of Gods ordinance and is an impious addition All which draught faileth in the handling because that notwithstanding the sufficiencie of both sacraments in time of the law yet this ceremonie of impositioÌ„ of hands and praier for confirming strengthning was theÌ„ vsed Where hence followeth If so that imposition of hands did not impeach those sacraments at that time no more may it be thought to hinder the sufficieÌ„cy of these if then no cause but it might be vsed though those sacraments were ordained much lesse now is there cause for the reason is all alike both in the sacraments of the law and of the Gospell This might suffice to shew the inconsequence of this reason But wee will examine the wordes yet more throughly If the signes that Christ hath instituted be sufficient c See before The sufficiencie of a thing whither sacrament signe yea of the word it selfe is not impeached be addition of that which is explicatorie and of good vse Sufficient is the holy scripture it selfe neither may a man adde or detract from it a curse there is vpon those that so doe yet none of all their persons are in danger thereof whose reuerend ancient painful godly labours haue béen imploied in coÌ„mentaries expositions sermons catechisme paraphrase or the like nor doe their commendable trauils detract from the sufficiencie of the scripture Sufficient is a worde of truth deliuered by one honest man to another yet an oth sometimes is annexed and neuer thought derogatorie to the truth being so tendred as it should bee Sufficient is an oth to binde a maÌ„ Siminâ—r â—aiâ—â— reâ— discerit yet more inuiolable and barder vpon anie plea to be recalled when a corporall ceremonie of lifting vppe the hand or laying it on the holy gospelis ioyned thereunto Sufficient is a vow made in baptisme For therein wee promise vnto God all things that are for his glory our neighbours benefit and our owne duety yet if a man doe promise anie thing afresh bending himselfe to or from this or that being the furderance of the glorie of God his own good it is no way derogatorie from the former which he made and therefore these termes of impious addition might haue well beene spared The like may be saide of other like thinges not commended vnto vs by Christs institution As if other thinges added to or after the sacraments not commended vnto vs by Christ were impious additions for this coherence we note in the wordes by their necessarie dependance from the former But wee haue cleared imposition of handes which was not by Christ his institution in the sense as this obiection intendeth yet was alway practised by Christ his Apostles afterwards by apostolical men And that other things which our church approueth Audiuiiam ex te confessionem sides tuae quodcredas in deum patrem silium et spiritum sanctums in hanc igitur confessionem in tingo te in aquam vi hoc signaculo certus sisle esse insertum Christo vade in pace Brentius in catechis de bapt Sponsores Tert. debaptismo not meÌ„tioned by institutioÌ„ or impious addition wee hold a speach that proceedeth from more spleene then truth The manner of saying I baptise is no forme of wordes which our sauiour instituted yet no impious addition to the sacrament That it is not the expresse forme which we can exactly inforce vpon Christs institution may appeare before as also by M. Brentius who in his catechisme approueth of the minister that shall say thus to a new conuert comming to baptisme I haue now heard of thee a confessioÌ„ of thy faith that thou beleeuest in God the father God the son God the holy Ghost therfore into this confession I baptise thee into the water that by this seale thou maiest be sure that thou art grafted into Christ Goe in peace The hauing of Godfathers and Godmothers in baptisme is a thing not commended vnto vs by Christs institution yet no impious addition The ceremonie of dipping once or forice in baptisme is that Tertull. de coro milit aduers Praream Chrisost homil 24. in loba which the church hath vsed diuersly sometimes one way sometimes another thrice at a time in and before the daies of Tertullian and Chrisostome sometimes once as now because of the Arians and other hereticks which did abuse that triple actioÌ„ to signifie thrée natures of the 3. persons where before it was intended by the church to signifie 3. persons in the Trinitie Greg. lib 1 epist 41. ad â—eand concil Toleta 4. c. 5. Euseb Lister â—c cles lib 7 cap. 20. and Christ his 3. daies abode in the graue The giuing of a name as wee tearme it a christian name to the childe in baptisme is not commended vnto vs by Christ his institution yet wee hold it as our church vseth herein no impious addition The ceremonies of diuing the whole bodie into the water pausing vnter the water and rising vppe againe from thence seemeth to bee an auncient rite Pâ—scator Rom. 6.3 Beza Ibid. whereunto the Apostle Romans 6. is thought to allude in the death of the old man his buriall and resurrection to newnesse of life A signe added vnto baptisme notwithstanding baptisme it selfe doth signifie so much and neuer then called an impious addition nor detracting from the sufficiencie of that holie sacrament which hereby appeareth not essentiall but changeable because not in vse no we with vs in our church by reason of the coldnesse of the countrie as also the tendernesse of our infants with whom charitie and necessitie doe both well to dispence
Minister fitteth for Baptisme but not euery one so fit for imposition of hands that a holy Sacrament of Christ his owne institution and by him commanded this a reuerent ceremony and signe onely though not expresly commanded in Gods word yet laudably practised by Christ by his Apostles and apostolicall men which we doe euen for this cause imbrace as commendable and expedient alway professing the necessitie dignity and excellencie of Baptisme aboue it because euery approoned Minister is vsed in that and not in this which argueth the worthinesse of the Sacrament be the Minister of superior or inferior note Whereas in this other ceremonie it is not so For though Philip did Baptize yet Iohn and Peter did lay on hands Ipsique adhibita impositione manuum in ella sis n◠confirman di quanquam ipsam manuū impositionem putamus liberae obseruationis esse vt cutus exemplum quidem Apostolicū extet non autē preceptum Christs Riscat in Heb. 6.2 Ad precationē pro illespueris sine superstitione adhihers posset impositio manu um Nec inanis esset ea precatio Nititur enim promissionibus de dono perseuerantiae gratia confirmationit Chemnit de con firm p. 69. De exhortatione etiam ad per seuerantiam de confirmatione per verbū in semel suscepta doctrina fide extant Apostolicae eccle sia exempla Act. 14.15 18. Ibid. not derogating from what Philip did nor extolling their confirmation aboue his Baptisme notwithstanding that they were superiour to him in place and preheminence Can our Church then be thought to doe without warrant when it doth but as it hath the first and following Churches for an example So Piscator obserueth that when children haue been taught the doctrine of repentance and faith they are to make profession thereof and then to be confirmed by imposition of hands Although we thinke the very laying on of hands to be a point of free obseruation as hauing the Apostles example for a president though not any expresse commaundement from Christ Then the Apostles fact being an example this done after it no such vntruth is maintained as some thinke in saying After the example of the Apostles we haue laid on our hands c. Chemnitius writeth thus vnto prayer ouer the child to be confirmed imposition of hands may be vsed without superstition And that prayer cannot be in vaine For it relieth on promises concerning the gift of perseuerance and the grace of confirmation This rite saith he would bring much profit to the edefying of youth and of the whole Church and were also agreeing to Scripture and purer antiquitie For in the Apostolicall laying on of hands was a triall of doctrine and profession of faith Act. 19. and of exhortation to perseuerance and of confirmation by the word in the doctrine and faith Examples of the Apostolicall Church are extant Act. 14.15 18. Which being so witnesseth in their iudgement whom we cannot thinke partiall in this behalfe that the phrase which our Booke vseth after the example of the Apostles c. is a phrase irreprouable The Apostles laid on hands and gaue gifts Sainct Austin writing of Simon Magus seeing the holy Ghost was giuen by laying on of hands noteth that the Apostles did not themselues giue it but it was giuen they praying and calling vpon God For they did pray that it might come vpon them on whom they laide hands but themselues did not giue it Non quia ipsi dabant sed quia ipsis orantibus datusest August in Ioh. euangitract 6. Orabant quippè vt veniret in eos c. Idem de Trinitate lib. 15. cap. 26. The Bishop layeth on hands but giueth no gifts Signa crant tēpori opportuna oportebat enim ita significari Ibid. Significatum est transut numquid modè quibus imponitur mannus vt accipiant spiritum sanctum hoc expectatur vt linguis loquantur Ibid. Ita peruerse cor de aliquis vestrum fuit vt diceret non acceperunt c. Interroget cor suum c. 0752 0 Id. tract 6. in epist Iohan. Sed inuisibiliter latentur intelligitur per vinculum pacis eorum cordibus diuina charitas inspirari Id. lib 3. de bapt c. 16. Those gifts were signes fitting the time For so must signification be giuen by the holy Ghost in all languages because the Gospell of God was to run through the whole world in al languages so much was signified but is past and gone Is it now expected that so many speake with toongs as haue hands laid on them to receiue the holy Ghost or when we haue laid hands on children doth euery one attend whether they speake with toonges and when he hath seene they speake not with toonges hath any of you beene so frowardly bent to say they receaued not the holy Ghost c. Since therefore by such kinde of miracles there is not now that witnesse of the presence of the holy Ghost whence it is and how a man may know whether he loue his brother Let him see and try himselfe in the sight of God let him sée if there be in him the loue of peace and vnities the loue of the Church c. Which whole discourse verbatim word for word rendred by that Father is more plainly to like purpose laid open else where writing of Baptisme against the Donatist The holy Ghost is not now giuen in temporall and sensible miracles by laying on of hands as heretofore c. But inuisibly and secretly loue is knowne to be inspired in their hearts through the bond of peace The substance of which answere so often handled by that Father implieth Imposition of handes with prayer was vsed not onely for miraculous gifts but also for confirmation and strengthning of their faith which very same marke our Church aimeth at in those on whom hands are laid though former extraordinary graces long since discontinued So in effect answereth Doctor Fulke in his defence of our translation against the Rhemists namely Doct. Fulk Act. 8.17.6.7 that how euer imposition of hands by which Simon Magus saw the holy Ghost was giuen indured no longer then the miraculous gifts as vnction with oyle named by Saint Iames yet another kind of imposition of hands mentioned Heb. 6. is and may be in perpetuall vse c. And where the Rhemists charge vs to make no more of it or the Apostles fact but as of a doctrine institution or exhortation to continue in the faith receiued Doctor Fulke answereth it is false For we acknowledge saith he Imposition of handes with prayer that they which were so taught instructed and exhorted might receiue strength of Gods spirit so to continue And where those accusers lay to our charge that there are among vs which put the baptized comming to yeares of discretion to their owne choice whether they will continue Christians or no he utterly denieth that imputation adding hereunto in our Churches name that they are
that it did signifie and foreshew how the Sonne of God leauing his Father c. Againe A most sweete Image of mans redemption is proposed in Wedlocke and what can any more louely picture set out vnto vs Dulcis sima ìmago redeÌ„ptionis ext in ipso coniugio proposita quasua â—icr picturaetc Ibid. Non dubium est ceniugrum inec clesia semper fuisse mysteriuÌ„ coâ—iunction is christi eccle sie Ibid. pag. 256. calum 2. as when couples in Mariage kindly loue one another Anone after Out of doubt Marriage in the Church hath alway beene the misterie of the coniunction of Christ and his Church Thus farre Chemnitius and others 〈◊〉 agréeable to our Communion Booke and our Communion Booke to them and they and it conformable to the truth Wherefore we returne these our opponents their own language It is neither contrarie nor directly contrarie to the word of God but agréeable yea very agréeable to Scripture as the obiection reciteth the words namely that God hath consecrated the state of Matrimonie to an excellent mysterie that is he hath applyed Matrimonie to represent signifie and shadow out vnto man the mysticall vnion twixt Christ and his Church But thus much be spoken of this exception Chap. 18. Of the Letanie From fornication and all other deadly sins This maintaineth that Popish distinction of deadly and veniall sinnes Whereas all sinnes are deadly SEe men afraide of their owne shadow What one syllable inforceth this interpretation Doth it not rather implie fornication to ve a deadly sinne being included with the copulatiue and the vniuersall note of all And all other deadly sinner Might such â—â—ris spirits as these haue had a King at Saint Iames how would they haue told him his owne for reckoning fornication with things of indifferent nature Acts. 15.20 as blood strangled and the like that so busilie except against this being as it is mentioned here amongst hainous and grieuous sinnes As for the word mortall and veniall our prayers intertaine not the vse of them and if they did no Church misliketh them rightly vnderstood because all sinnes are pardonable to the Elect Consess Boâ—eÌ„ et Saxon sect 9 and to the reprobate no sinne euen the least but is damnable Not but that al in their own nature deserue death which we affirme and the Papist denieth So as could we restore the word to it wonted and safe signification it might be vsed as well as remissible and irremissible For both tend to the same effect in our Churches construction and therefore this wrangling about words might haue béene spared but then could not such fond obiections haue béene so fréely vented Chap. 19. Of suddaine death The Letanie teacheth the people to pray against suddaine death This clause would be reformed for we are not to pray against it IT is not iustly offensiue to pray against suddaine death The argument to prooue so much may be this which followeth That which is simply euill in it selfe and respectiuely in regard of our selues and others may well be prayed against But so is suddaine death therefore suddaine death may be prayed against The maior is euidently true and needeth no proofe All the doubt is in the minor which was this but suddaine death is euill simply in it selfe and respectiuely inregard of our selues and others The proofe whereof is thus Euill in it selfe because an enemy to life which man beast flye from All 〈◊〉 desire their being and God neuer created death It came paâ—â—ly through the 〈◊〉 of the diuell who lyed vnto man saying yee shall not die partly through the transgression of Adam and partly through the wrath of God rendring it as a due recompence vpâ—n mans head for sinne This Saint Paul nameth an enemie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 15.26 Galath 3.13 1. Cor. 15. The last enemie that shall be subdued is death Againe a second proofe may be thus That which is Galath 3. of it selfe a part of the curse and malediction of the law is euill simply in it selfe But death is a part of the curse and malediction of the law therefore death is of it selfe simply euill It must be notes for feare of mistaking All this while we doe not question what death is by aâ—â—ident in respect of Jesus Christ Ex accidentiâ— by whom it is a wicket or entrance into glory for that is no thanke to death neither doe we question what it is in respect of Gods children who die Rom. 8.28 For to them all things fall out for the best So persecution famine the sword in Gods children are blessed yet no man but praieth against them because we take a view of them and of death as in it selfe it is presented Secondly death is euill respectiuely in regard of our selues and others first of our selues that indure it thus farre it may be thought an euill because this good commeth by a lay urable and treatable dissolution our selues are better able to set all things in order towards God and the world towardes God there is time to bethinke our selues in better earnest then we did before of his power iustice mercie c. toward the world finding the deceaueablenesse thereof in all her flitting pleasures which vpon our experience we see then come to an ende At that time others present that suruiue vs are more touched and haue a more tender feeling of things then said or done For the words of a dying man are better fastned in the remembrance of them that stand by when the riches of Gods mercy are seene in a holy mortified meditation when appeareth how ready a man is to die how willing and with what patience fitted contentedly induring the griefes of this mortall life till his changing shall come All which obseruations beneficial to others beside a many more are drowned and swallowed-vp in a mans suddaine death Moreouer heathen men and such as haue beene giuen to a reprobate sense are content to be gone in all hast not caring so they be rid of a present painâ— This made tyrants strangely expertenced in deuising exquisite tormetâ— to singer a manâ— death and all to multiply his paines Now therefore became it so naturasly answereth our owne desire we haue the more cause to suspect it and feare running as it doth 〈◊〉 the channell of our cortupt sense and sensualâ— affections A farder argument to prooue what the Letanie vseth in this point may be the generall opinion which men haue of it yea the best men are amased when it hapnesh to any friend of theirs And howsoeuer we must stand all content if it come yet no man but his harts wish is he might not fall vnder voubtfull construction which all are subiect vnto that on a suddaine are taken hence In the Books of Genesis we reade that when Iacob made an ende of giuing charge to his Sunnes he plucked vp his seete into the bed Gen. 49.33 Non est prater rationem quod ist
times the holy Ghost was giuen to such as were ordained by imposition of hands as in that Epistle to Timothie I put thée in remembrance that thou stir vp the gift of God which is in thee by the putting on of my hands 2. Tim. 1.6 Séeing then the Apostle knew that Christ in the ordination of ministery did bestowe the holy Ghost vpon such as they laid hands on what other forme of words can any man probably coniecture they should vse when for the ceremonis of insufflation they laid hands on sheÌ„ but those which Christ himselfe by his owne example hath taught namely Receiue the holy Ghost whose sinnes ye remit they are remitted c. If any man can tell vs what words they vsed he shall doe well to declare them or if he cannot it is our duetie to thinke they followed Christ his example How then commeth it to passe that the Bishop doth not first blow vpon them before he saith Receaue the holy Ghost Alexander Alesius borne in Scotland in 1501. a Preather Professor theologus celebris excellens c. Admonis Christi de authori Lutheri p. 234. Est suÌ„ma ministerii laus quod in eo verè donetur spiritus saÌ„ctus nam hae verba insufflauit et dixit Accipite sp saÌ„ctuÌ„ accommodaÌ„ da sunt ad ordinationem vel collationem ministerii Alex. Ales in Iohan. in qua confertur potestas docendi administrandi sacramenta c. Ac optandum esset vt ad impositioneÌ„ manuum hee simul accederet c. id quod dus obseruatum fuit in ecclesia bodie adhuc obseruatur apud episcopos sic enim et po pulus doceretur per ceremoniam de dignitate ministerii cum quo donatur sp sanctus maiori oum reuerentia accederent ld and a famous excellent professor in Diuinitie as appeareth in his answere to the defence of the Louain articles set out by Ruardus Tapper and buing at Basil when the authoritie of Bishops was tumultuarily supprest and withall this forme we speake of in ordaining Ministers quite abrogated writeth on these words Receaue the holy Ghost after this manner The highest commendation of the ministerie is herein that the holy Ghost is truely and verely giuen in it For these words he breathed and said Receiue the holy Ghost are to be applyed vnto the ordination or collation of the ministerie And we must know that it is a calling to the ministerie or ordination wherein is conferd a power to teach and administer Sacraments but withall with this ceremonie the holy Ghost is bestowed vpon them that come worthily to ordination And it were to be wished that to imposition of hands were appointed also to breath and say Receaue the holy Ghost which is a thing hath a long time been obserued in the Church and to this day is yet obserued among Bishops For so the people might be taught by this ceremonie of the worthinesse of the ministerie wherewith the holy Ghost is giuen and men would come vnto it with greater reuerence This was his iudgement But the former part of this action exprest by our Sauiour our Church hath not thought good to retaine because the Apostles when they would vse some 〈…〉 toâ—he not this of insufflation 〈…〉 Cum vellent ad hibere aliquem ritum inordinationâ— non sump seruâ—nt symbeluÌ„ insufflationis c. Chemniâ—t exam coâ—etl de sacrament ordinis pag. 240. sed sumpseruâ—nt alium â—s tum indiffereÌ„tem imposit etc. Christus vt ofteÌ„ deret a se procedere spiritum saâ—â—â—um sicut a patre insufflaâ—s in discipâ—los suos accipite spiritum sanctum Aug. de Trinit vnitate des c. l. â—â—ast it should be thought that Christ gaue commandement to vse it but they tooke another indifferent one of imposition of handes no doubt by Christ his warrant and vsed it in ordination but not the other of breathing because the signification hereof did not fit any mortall man For Christ as the Author vnder Saint Austin his name witnesseth to shew that the holy Ghost did proceede from himselfe as also from the Father breathed vpon his Disciples and said Receaue the holy Ghost Sufficient it may be our Church retaineth the latter clause which is no more blasphemous for the Bishop to say then to say They baptise they absolue This is my body I haue begotten thee in the Gospell For in execution of these particular offices he is but the minister of God who doth himselfe in or by his ministrie beget vs feede vs absolue vs baptise vs and giueth the hohy Ghost to such as are ordained But there is no commandement giuen by Christ for Bishops in ordination of Priestâ— to vse these words Receiue the holy Ghost as there is for baptizing absoluing and the like The examples of Christ and his Apostles are in many tales sufficient rules to be followed without any precept and if so why not in this Secondly many things may be lawfully done according to the analogie of Scriptures for which is neither expresse commandement nor example of Christ as amongst others in that the Church receiueth â—omen to the holy Commuâ—ition 3. Why may we not affirme Christ his example in saying Receiue the holy Ghost should be as well continued in ordaining Ministers without any farâ—er expresse commandement as ordination it selfe which is not there by name prescribed 4. These words This is my body and this is the bloâ—d of the new Testament which Christ vsed at his last Supper are generally held to be the words of the holy institution and yet there is no commandement that the Minister should vse â—â—ein in celebrating that action but because the action if selfe is commanded the words of the institution are therein withall implied So stands the case with ordination of Priests Receiue the holy Ghost are the words of their consecration which although it be not in expresse termes prescribed to be continued yet the ordination being deduced froÌ„ Christ his example the same forme of ordination is thereby included which he meant should continue as a perpetuall succession in the ministerie For in the words mentioned one is no plainer then the other By these very words faith Master Caluin on this 20. of Saint Iohn Christ after a sort doth inaugurat his Apostles vnto an office His Verbis Apostolos swos que dammodo inau gurat Christus in officium cui cis priâ—t destina â—erat Calum Ioh. 20. Neque profan a fuit in angera tis ritus ille c. Id in 2. Tim. 1. whereunto he before had destinate and appointed them And vpon 3. Timoth. 1. This rite and ceremonie was not any prophane inauguration inuented onely to get authoritie in the eyes of men but a lawfull consecration before God which is not perfited but by the power of the holy Ghost whence we may thus reason That which Christ giueth by imposition of the Bishops hands to the partie that thereby is ordained
a created Angell A Sadducie might father this exception For this deniall that there are Angels ouerthroweth at once both these branches of Archangels and of Michaell and faith in effect asmuch though a Sadducie flatly deny and this Author doubtfully deliuer it which manner of writing many times differeth no more then heresie in the shell and when afterwards it is fledged It this name Archangell be such a stone of offence as because where it is that Booke may not be subscribed to After the proper Preface Homil. obedience to Rulers Magistrats 1. Thes 4.16 Saint Iud. v. 9. for so some reason against the Coma union Booke and the Homilies where it is in both then may we not subscribe to the whole Scripture because of these places 1. Thessal 4.16 and Saint Iude v. 9. for there it is in them both and in the latter of these two Michaell is called an Archangell and therefore may well be thought a created Angell For this word Archangell doth no more deny him whose name it is to be an Angell then a word of like composition Archbuilder doth deny one to be a builder 1. Cor. 3.10 but rather inforceth by way of necessary consequent because a chiefe or speciall one therefore a builder so because a chiefe Angell therefore an Angell Apocal. 12.7 And although in the twelfth of the Apocalips some are of opinion that Michaell signifieth Christ yet diuersare of another iudgement taking Michaell and his Angels in their proper signification for administring spirits to helpe those which are inheritors of eternall saluation Heb. 1. Other obiections they make as first that Michaell signifieth Christ because it signifieth who is equall to God â—ut the is no more argument why Michaell may not be a created Angel then to reason from the name Gabriell who signifieth the strong God or strength of God yet is a peculiar name giuen to a created Angel Luke 1. Luc. 1.26 or the worde Daniel which signifieth the iudgement of God and yet was it the name of Abigails sonne 1. Chron. 3.1 as also the names of that excellent prophet whose prophesie wee haue Rather it well followeth this name Michaell is as Gabriell the name of a created Angel 2. Pet. 2.11 in this sense Composita hutusmods nomina habent Angels vt intelligâ— museos non habere potectateÌ„ separatam à Deo sed princia patum sub nomine Dei gere re vt totum Deo tribuatur Marlo in Luc. 〈◊〉 19. arguing that Angels though mighty in power and none among the creatures like vnto them yet euen they carrie these names as a remembrance to the sonnes of men that their power is borrowed of the Lord and their heutenancie or principalitie is vnder him For whoels is the mighty God and who is equall vnto him The second argument some vse that Michael signifieth Christ and therefore is no created Angel is of no consequence at all For Isaacke Sampson Dauid Salomon did signifie Christ too yet were they men distinct persons from him Their third reason is because Michaell is called one of the chiefe Princes In saying this wee keepe to the wordes of scripture Dan. 10.13 Aliud est specta re caput secun dum ordinationem nature cu insque in suo ge nere aliud secuÌ„ dum ordinationem gratia Iun. Contro 3. lib. 1. c. 9. One thing wee know it is to speake of creatures as creatures whither men or Angels in their frame of creation another thing to speake of them as they are the elect confirmed in grace Of men as men Adam may be their chiefe of the Angels in their nature some one or other continuallie or by course and at times their chiefe as the Lord will yet that no let as they are the elect Church of God but Christ may be and is their onely chiefe and head That there are Angels and among them Archangels such as are chiefe wee neede not doubt Angelorum quà Angelicaput aut princeps esse potest VeruÌ„ quà electa eccle sia sunt capus vnicum est Christus Ibid. 11. because there is order not confusion euen in hell the place of confusion much more in heauen which is the beautie of all and the glorie of our God The diuerse names of throns dominions powers principalities shew diuerse degrees for they are not idle names One Angell brings glad tidings to the shepheardes the residue anon after accompanig him called an armie of heauenly soldiers singing prayses vnto God shew there are some first and others after Colos 1.16 As for the quotient that there are 9. and iust 9 orders Luc. 2.9.13 or rancks we inquire not much lesse doe wee determin Sure wee are of this Exercitus id ect varies as or dinuÌ„ that the Angels are an armie where are diuerse ranks and Michael wee finde a chiefe one in the Lords hoast Thus farre proceeding wee offend not yea this wee would knowe what iniurie is it vnto Christ to say there are degrees of comparison among the Angels so long as wee take not vpon vs boldlie to marshall them but contenting our selues with that wee are taught giue the soueraigntie of all vnto Christ Were there not among the Lord his worthies that did fight his battles 1. Chro. 12.14 some able to resist a hundred some a thousand all Captaines in the hoast yet a greater then they all that did slaie his ten thousand in respect of whome they were but soldiers and yet Captaines they are compared with the rest of the armie 1 Sam. 18.7 Starres there are in the firmament but not all of one magnitude 1. Cor. 15 41. one starre differeth from another in glorie God hath giuen the rule of the day to the Sunne of the night to the Moone his owne power in the meane while nothing diminished for hee ruleth day and night Sunne and Moone and all else The priesthood of the law was a looking glasse Heb. â— 3 or as the author to the Hebrues speaketh made after the patterne of heauenly thinges If so as it is most certaine then looke how in the priesthood some were common and ordinarie Priests others of more eminencie and chiefe aboue the rest for there were Leuites Priestes and a high priest so may wee vndoubtedlie conclude of that other in heauen and those celestiall Angelicall spirites that some are common and ordinarie others chiefe and more speciall as the worde Archangel doth import But will wee knowe why it pleaseth some to doubt there are Archangels their reason is because where Archangell is named Christ say they is to be vnderstood which opinion if it bee priuatlie theirs and spred no farder the lesse dangerous is it but yet dangerous For the places of Saint Iude and 1. Saint Iude. v. 9 Thessalonians 4. proue the contrarte 1. Thes 4.16 And though they shuffle off that in Saint Iude yet can they not that in the Thessalonians Nor
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
for 5. or six weekes euery sabboth are so applyed Their supposed argument vrged against this may as rightly be vrged against the others But to satisfie doubts here occastoned this briefe following wee desire may be well noted Men that obserue any thing now adayes of what is done abroad in the matter of fasting wil easilie confesse with vs these few thinges First that a great nuÌ„ber of our christians so called spend much of their time in gluttonie and bellie-cheare neuer once knowing somuch as what the name of a true fast meaneth vnlesse it bee to eat fast and drinke fast 2. our experience sheweth that a great cause of this euill proceedeth hence for that men are left to their owne choice and hold it they say free for them as if they needed not vnlesse themselues please 3. if anie doe taske himselfe we may note it is but his priuate denotion others beare the worlde in hand they se no cause or take it for no cause so a good worke is negligently omitted 4. if wee thinke that onely a time to fast when God visiteth a land with plague pestilence famin or sword a man sometimes may liue many yeares together and see no such cause 5. or seeing it but seldome will in his godlie zeale humble himselfe more oft euen for feare of some iudgement though no such bee either present or imminent 6. and therefore in respect of the times as on such daies of the weeke in such a season of the yeare commaund himselfe or be commaunâ—ed by sacred authoritie to deuote his soule and bodie though at all times yet then speciallie in more solemne and if possible more earnest humble manner 7. and as commaunding himselfe because a law to himselfe yet he doth it freely so if commaunded by others yet his freedome and libertie is no way hindred For our obedience to God and our King what is it but commaunded Yet wee hope being chearefullie performed may hee thought and so is free and voluntarie Now for the obseruation of Lent it is â—onew inuention but a godlie ordinance commaunded at the entrance of the spring and â—â—â—lly continued in an intire course for 1500. yeares the superstition onely excepted which was but of a later time now intended though not principally for a sparing vse of the creature in some kinde in other some denying the vse of anie at all for a time without speciall cause not for conscience simplie of the meate as if it were damnation to eat touch or fast but for conscience sake to a good order well established for increase of cattle maintenance of nanigation which vnder God are the riches and blessing of our land as also for our farder instruction to know that God is rich in mercy not from the earth onely but froÌ„ the great diep furnishing vs with abouÌ„dance from the sea that we may bee truely thankful vnto him This diuine godlie course thus wisely intended what honest good heart but will commend holding it his duetie to thinke as the magistrate requireth a politicke vse in the fast so himselfe intends a religious vse thereof in sanctifying this restraint from some kinde and moderately vsing other creatures with prayse and thanksgiuing spending the fundaies and other houres in the wéek in holie exercises of prayer priuate and publike reading and hearing the worde preached liberallie ministring vnto the Saints all which though he doe at other times yet then so farre as in him lieth raysing his decayed thoughts to a farder humiliation preparing himselfe euery day somewhat against that great and memorable day which our fathers called the holie time of Caster For it cannot bee denied but as our bodies haue their seuerall seasons so our soules may therein haue their seuerall solemne instructions For why should it bee saide of vs what was saide of the Jewes the Storke in the ayre knoweth hir appointed times Ierem. 8.7 the Crane Turtle and Swallow all obserue the time of their comming c. Yes let men knowe that in the spring time as our blood riseth and multiplyeth so it hath neede of subduing and that as the flesh begins to pamper it selfe for so it will doe naturallie at some times of the yeare so a fit time and verie expedient it is to check it with some holie counter-buffe chastning mortifying bearing and beating it downe least where it should bee the temple of the holie Ghost it become a vile instrument of much wickednesse Thus wee are to bestow our time in Lent And their moderation of iudgement to bee commended herein who thus aduisedlie doe qualifie the question Which Maister Zanchius and some others doe Est tempui 40. dierum vsque ad sanctune pas cha ex pia veteâ—ris ecclesia ordinatione consiâ—atutum in quo fi deles diligétius quam vllo tempore alio tum ie tunâ—is tum precibus tâ—â—â— auditione verbi Zanch in 4. precep pag. 634. Eoque ad canaÌ„ domini in paschate dignius sumendam prâ—parantur Ibid Si sic definias quis eam queat meritò improbâ— re Ibid. calling it a time of 40. dayes immediately before Easter continued by a godlie ordinance of the piâ—nitiue Church at which season the faithfull more diligentlie then at anie time els both by fasting prayers hearing the worde and other godlie exercises are stirred vppe to repentance and so prepared to receiue at Easter the supper of the Lord more worthilie And at the end of it thus concludeth If you thus define it who hath cause instlie to mislike it By the doctrine of our Church all superstitions are abolished as that there is holinesse in meats or any liberty for excesse in the vse of other creatures fish wine oyle c. or that fasting is meritorious c. pâ—lgrimages inuocation of Saints praying in an vnknowne tongue all which accompanie the popish fast and are râ—ghtlie called superstition wee vtterlie condemne If notwithstanding all this any superstition bee thought to remaine because wee haue some set prayer and epistle and Gospell at that time who knoweth not scriptures are then fitlie ordered when the argument is agreable to the season But some misterie there is in it that men do mislike scriptures of fasting applyed to a time of fasting and shew not a worde of dislike to scriptures of ioy applyed to a time of reioycing And with as faire a glose they may challendge all the Collects Epistles and Gospels from Easter to Whitsuntide with is a time of 50. dayes as these or any of these from after Qinquagesima to Easter Unlesse peraduenture they can be content to heare of fasting and triumph but not of fasting and humiliation Wel howeuer this adoe men make about little for wee see few the fast as they should know that other churches of our age as Hemingius Spangen bergius and Chitraeus witnesse apply themselues to the like publike practise sorting out scriptures for epistles gospels as we do Perkins refor Cathol p. 221. The conclusion wee make
words These words are read the 24. Sunday after Trinitie But frée from corruption vnlesse the harmonie of the Gospell be charged herewith for it saith asmuch vnlesse also the scriptures in S. Luke c. 8.54 and S. Marke in Syriack Talitha Cumi cap. 5.41 for relating the same historie he found guiltie of this sinne yea vnlesse also they that vrge these things against the testimonie of S. Marke and S. Luke be able to tell vs vpon their credit that not onely now no auncient Gréeke and Latin copies haue it but also heretofore none euer had it which we assure our selues they will neuer dare For it séemeth the Latine followeth some auncient copies that had it though peraduenture since these copies are now perished But leauing probabilities what false doctrine is it to reade for Gospell what S. Luke and Saint Marke haue in supply of the historie mentioned in S. Mathew 5. With wisedome Ierem. 23.5 These words are reade the 25. Sunday after Trinitie propheâ—ying of Christ He shall â—aigne or beare rule and shall prosper with wisedome This with wisedome is neither too much for Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vtrunque significat Caluin Prudenter vel prosperè aget Ibid as if it were more then true to say so of the Messias nor is it more then the word signifieth For Shacal in this place signifieth both and therefore Master Caluin expresseth both in his Text wisely and prosperouslie he shall doe 6. Thou wouldest take heede Luke 19.42 All writes note this spéech of our Sauiour ouer Ierusalem to be abrupt and very passionate as offering some what to be vnderstood Which he doth not expresse which Euthimius supplyeth thus thou wouldst not perish Austin Non perires Euthym. Forsit an permâ—neres Aug. epist 79. Hieron The ophil O quam fesix esses Pâ—scas r. Fleres alas apud ErasamuÌ„ peraduenture thou shouldst yet continue Hierom and Theophilact I could haue wisht thou hadst knowne Piscator O thou hadst beene happy others as Erasmus obserueth Thou wouldst haue wept or as in the Communion booke thou wouldst take heede which also is the exposition of the auncient 0695 0 Curares thou wouldst haue seene to it And are all these supplies corruptions What then shall we iudge of most mens labours in this kinde who in translating are forced to make supply with words not found expresly in the letter of the originall but yet are couched in the grace of a passionate tune and sought out by that spirit whereby they were first conceiued wherein for so much as we no otherwise iudge of this place here thus translated it is but a sorie amends some make those translators who euer they were to call the helps they aford vs by no more gracious a name then plaine Corruptions 7. It is I feare not Luke 24.36 These words are read on Twesday in Easter weeke and were such as our Sauiour vsed after his resurrection â—isdem verbis eoâ— alloquutus est post resurre ctionem Marle in Math. 14.27 Apparet huc transcriptum ex Euangelio Iohannis Erasmus in in Luc. 24. for so it is noted in Marlorat vpon Math. 14. With which no more reason haue any to be effended for being vsed in this place of Luke 24 then with that in verse 38. why are yee troubled which if we goe by thinking Erasmus saith is taken out the Gospell of Saint Iohn and put here Our blessed Samour said the one as much as the other and by Erasmus his iudgement Saint Luke hath one asmuch as the other Both belike corruptions But to what ende is this captious quarrelling at wordes since we cannot deny but this forme of speech was very much in vse with Christ And the Syriack and Latin beside the auncient Fathers Saint Ambrose and others doe read these words It is I feare not Luk. 24.36 8. Be sober 2. Timoth. 4.5 Words put in which other Bibles peraduenture haue not But yet no offence to be taken hereat 1. Considering this may come from diuerse copies some hauing the words some omitting them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. As also from the word here Nephe which in Scripture sometimes is interpreted he sober somtimes watch 3. Neither is it misbesceming the Apostle Paul to teach nor his scholler Timothie to learne so much And therefore all this remembred might intreat of vs a more fauourable construction then to staine the ceedit of this and those other places with the reproch of Corruption By peruerting the meaning of the holy Ghost Grieuous if true but odious because false Saint Peter noteth them for vnlearned and vnstable that peruert Scripture and they doe it saith he to their owne destruction 2. Pet. â— 16 Surely vnlearned and vnstable our translators were not but setled in the truth of great knowledge in the toongs men reuerend in their times wheÌ„ they implored those fruitfull paines to publish the scriptures nor shall the malice or Satan now preuaile to their disgrace as it seemeth this bitter inuectiue doth forciblie intend But draw we to the instances 1. Because of mens works done against the words of my lips c. for Concerning the works of men by the words of thy lips Psal 17.4 The difference is twofold Solens Hebrai causarum omne genus interdum exprimere praefixa litera 1. Against the words c. insteed of By the words 2. Of my lips c. For thy lips Of the first this we are to know that the letter in seruice here is (2) Beza 〈◊〉 Luc. â— 1 which the Hebrewes manner is to imploy in the front of a word to expresse all sorts of causes And the learned in that toong well know that it sometimes doth signifie against as Exod. 14. he shall fight for you against the Egyptians the Hebrew is this letter in the Egyptians Exod. 14 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes it signifieth by as here some render it And whether way in a diuerse relation to the person no dangerous interpretation In the first person of Dauid so it hath coherence with the third verse In the person of God so it hath coherence with the words following Now in other traÌ„slations besides our English take the Arabick the Siriack the Chaldee the Greeke and ye may note the like difference yet not any of them for ought we obserue is charged to peruert the meaning of the holy Ghost As for the exception taken at the Communion Booke which translateth in the first person my lippes what others reade in the second person thy lips the reason may be thus First because the translators read * not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else tooke the termination to be Paragogicum Secondly Because the two xerses both this where these words are and that going before deliuer the rest in the first person for a little afore in the third verse the Prophet spake in his owne person I am vtterly purposed that my mouth should not offend as also in this
might appeale to the greek dictionaries for proofe hereof yet wee will keepe vs within the limits of scripture and take one place in stead of manie In the seuenth of the Acts it is said Abraham his féet should be soâ—ourners in a strange land Being therefore no error in the print 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 7.6 nor in the signification of the word this exception here taken may returne backe with a shame inough to the other who hath inforced it to appeare 17. When the long suffering of God was looked for c. for the long suffering of God waited 1. Pet. 3.20 This we read for part of the Epistle on Easter euen Reasons why we should so continue the reading and not vary 1. The verbe is put intransitiuely without an accusatiue case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 3.20 mâ— dia vocis Exemp ConstaÌ„ 2. The word is actiue and passiue did expect or was expected 3. Other latin copies as that of Constance and that of Erasmus translate it passiuely as our Communion booke hath it and we trust they knew the force of so much Gréeke as this verbe 4. They that translate actiuely did expect must make a supply of some thing else and tell vs what it did waite or expect or looke for 5. Grant it actiuely translated did waite or make an abode what aduantage is herein more theÌ„ in the other or how is the meaning of the holy Ghost furdered in this and peruerted in the other of the Communion booke For to this purpose it is alleadged but to this purpose can prooue nothing Because it misapplieth many matters to the countenancing of errors and doubtfull matters 1. To those children whom Herod caused to be murdred whom the Collect there calleth Gods witnesses Reuel 14.1 That which Scripture proposeth in common to all Saints and so intendeth may he vnderstood with some allusion to others and at other times In triumph for the coronation of our gratious King that Psalme or the like which concernes Dauid Salomon his or their times and God his speciall mercies vpon them our Church and the Diuines thereof by application draw homeward to personall vse sitting their owne thoughts and their auditors to the same day The like may be thought in defence of our practise for reading the 14. of Reuelation which because we finde it commeth nearest in respect of some allusion though it were not the maine scope perhaps of the Euangelist we vse as this day to read it publikely in solemnizing the memorie of those harmelesse innocents For diuerse points in those fewe verses read at that time sort with those children 1. Virgins for so little ones as those may be called being two yeare olde and vnder though we deny not more is meant in that name Virgins 2. In their mouth was found no guile 3. They are called first fruits vnto God and the lamb because immediatly vpon the daies of our Sauiours birth these poore infants were first put to death 4. Origen or one in his name among his workes a very auncient writer calleth them the first fruites of the Martyrs Primitiae martyrum Origen homil 3. in diuersâ—s To conclude if it may not be allowed to read such Chapters in way of some correspondence though not altogether in the exactest manner this course must be condemned not in our Church alone but in others also who in times of famine pestilence triumphes funerals and the like haue not a Scripture expresly for euery occasion but come as neare as they can As for example in that memorable publike thankesgiuing vnto God throughout all our Churches for his mercifull discouery of the odious and execrable treason intended the fift of Nouember Prayers and thankesgiuing for the happie deliuerance of his maiestie c. Nouemb. 5. in 1605. against the Kings highnesse our dread soueraigne as also his dearely beloued both his other selfe the Queenes most excellent maiestie and those louely branches of his royall body the yoong Prince and the rest of that regall issue with the Lords of his Maiesties most honorable Councell and the choisest of our estate Ecclesiasticall and Politicall what other Psalmes haue we read by way of application but the Psalme 35.68.69 for Chapter 1. Sam. 22. and part of Saint Mathew 27. for Epistle Romames 13.1.2 and Gospell Actes 23 And our trust is that none will be offended who haue cause to thanke God as deepely as our selues for so they haue that by Gods direction we make choice of such Scriptures as may be thought fittest for that holy businesse As for the clause annexed that our Collect calleth those innocents Gods Martyrs Looke afore in this appendix 2. The time that Christ c. For the time that Christ abode in the graue 1. Pet. 3.17 What our hot burning reprehenders would say we cannot coniecture For their sentence is vnperfit as you see But this we doe the Reader to vnderstand that this Scripture is read for the Epistle on Easter euen And wherein or how misapplyed because read as that day we know not specially being as it is a day of memoriall of the Passion and sufferings of Christ who in that Chapter is set downe by the Apostle for an example of a holy patience and godly contentation 3. To Michaell at a created Angell Reuel 12.7 Looke the answere afore in the appendix We cannot Subscribe to the Booke of ordination as is required for those reasons First because it containeth in it some manifest vntruths For it affirmeth that it is euident vnto all men diligently reading holy Scriptures or auncient Authors that from the Apostles times there haue beene these orders of the Ministers in the Church that is Bishops Priests and Deacons They are set downe all thrée in the newe Testament and by consent of the ages following they haue beene from time to time distinguished orders of Ministers in the Church as we haue shewed afore and might farder inlarge by more ample testimonie It saith that God did inspire his holy Apostles to choose Saint Stephen to the order of the Deacon set downe in that booke and that Deacons then to be ordred are called to the like office and administration That God did inspire his holy Apostles to choose Saint Stephen Meminisse Diacons debent quâ—ntâ—m Apostolos id est Episcopos praepositos Dominus eligit Diaconos aeutem post ascensum domini Apostolisibi constitue runt episcopa â—ussus ecclesia ministros Cyprian lib. 3. epistola 9. to the order of Deacon set downe in that booke is a truth warranted by Scripture and afterwards by the Fathers as Saint Cyprian among the rest Deacons must remember that the Lord hath chosen Apostles that is Bishops and Prelates But the Apostles after the ascention of the Lord appointed Deacons Ministers of his Bishopricke Church And that they are called to the like office and administration may appeare in this because as they preached and baptised so likewise doe ours Secondly
As they ministred vpon tables for reliefe of the poore so herein thus sarre ours are seruiceable to such purposes namely at times if neede require and other order be not taken to giue notice of such sicke and impotent as reliefe may be more conueniently prouided for them Act. 6.2 The Apostles thought it too great a burden for them to giue attendance to the office of teaching and to mannage the businesse of distribution to the poore So that if Stephen and the rest chosen with him were chosen to such an office by which they were tied to both it argueth that they were of better sufficiencie then the Apostles or that the Apostles would lay a burden vpon others which they found to be too heauie for themselues In the Act. 6. there is no such word as that the Apostles thought it too great a burden But this there is that they thought it not meete or pleasing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 6.2 Act. 12.3 or that they tooke it not to their liking for so Act. 12. the word doth signifie As it is not liking to an Emperor to take particular knowledge of some inferior grieuances among his subiects to redresse them in his own person though he haue so done but translateth that care ouer to others yet that no argument of his insufficiencie as if he were vnable but of inconueniencie that he thinks it not meete at some times For it is well knowne that he hath done it heretofore and since Right so fareth it in this high function of the Apostles It was not meete they intend both but yet they were able for they had done it before did it againe after that the Deacons were appointed as appeareth Act. 11. Where reliefe was carried by the hands of Paul and Barnabas Act. 11.30 and not of the Deacons So as it argueth not that the Deacons were of more sufficiencie then the Apostles For though the Deacons did preach and minister to the poore yet their preaching was not comparable to that burden of the Apostolicall calling And therefore it is plaine that the Apostles did not lay a burden vpon others which themselues found too heauie for themselues Beside the Deacons were not strictly tied to both offices at once but as the times sorted they did apply their seuerall indeuours That Stephen disputed with the Libertines and made an Apologie for himselfe it doth appeare but that he preached it doth no way appeare It doth not appeare de facto that Saint Stephen did distribute yet that he did de iure we may and doe graunt So were it not expressed that de facto he did preach yet de iure of right he well might for being ordained with imposition of hands furnished with gists of knowledge and vtterance full of the holy Ghost and wisedome he was no priuate person nor so inabled but for a greater worke then onely ministring at tables But the truth is he did preach vnlesse because a man stands vpon the defence of Gods truth mightily conuincing his aduersaries by Scripture therefore it shall be saide he did not preach Whereas euen in Sermons a man disputeth by very forcible arguments conuinceth the gainsaier And Saint Peter Act. 2. his apologie there made call we it an oration Act. 2.14 or what else we cannot deny it was a Sermon Vpon this sixth of the Asts now questioned Master Gualter writeth thus Quamuis de publicâ—s concionibus Gualter in Act. 6. Although nothing be spoken of his publike Sermons yet notwithstanding it is euident by the contents of the history that he had these both often and effectuall and very serious wherefore we may see that the Deacons of the primitiue Church were not all together estranged from the ministrie of the worde but although they were chiefly occupied about the dispensation of the churches goods neuerthelesse they imployed their labour so farre as they might in the other ministeries of the Church that by this meanes according to the sentence of Saint Paul they might get vnto themselues a good degree 1. Tim. 3. As for that of Philips preaching and baptising at Samaria it was not the Deacon but the Apostle there named It was Philip the Deacon that did preach and baptise and those may be two arguments to proue so much First Philip the Apostle was among the Apostles at Ierusalem who were not dispersed Aretius in Act. 7.5 but this Philip was among the dispersed and therefor not Philip the Apostle Secondly this Philip could not giue the holy Ghost and therefore Iohn and Peter are sent to the Samaritans Hereupon Aretius concludeth it was Philip the Deacon Gualter in Act 8. Master Gualter writeth thus It was that Philip not he that was the Apostle but he before that was reckoned vp among the Deacons c. For although it was the Deacons part to beare the care of the common goods of the Church and of the poore notwithstanding it was withall permitted vnto them to vndertake the preaching of the Gospell if at any time necessitie so required And perhaps there was not so great vse of Deacons at Ierusalem when the Church was dispersed with the tempest of persecution and therefore they which dispensed the publike goods of the Church gaue themselues wholie to the Ministrie of the word Docuerunt ecclesiam de singulis doctrinae christianae capitsbus purè syncere Ibid Communia A postolorum Prophetarum Euangelistarum pastorum doctorum Praesbyterorum Diaconrum haec fuerunt opera Ibid. De ratione ac forâ—a gubernationis pag. 510. The Centuries witnesse asmuch that they taught the Church purely and sincerely interpreted holy Scriptures deuided the word aright For these were the works common to the Apostles and Prophets Euangelists Pastors teachers Presbiters and Deacons And the Apostle 1. Tim. 3.9 requireth so much where it is their duetie to haue the mysterie of faith in a good conscience 2. In that verse 13. it is the meanes to a farder degrée 3. And getteth them great libertie in the faith All which are not so necessarie if the Deacons office be onely to carry the bagge and to distribute For thereunto so much learning is not required but faithfulnesse that he rob not the poore but giue as there shall be occasion Though they did preach it proues not that they did it by ordinarie office Whether by ordinarie office or not ordinarie doe men grant that the Deacons did preach they graunt the point in question and what of a long time they haue heretofore denied Ordinarie it was to waite at the Tables while the goods of the faithfull were sold and all held in common but that cause ceasing and the Christians euery one retaining the proprietie of their goods lands and houses and the ciuill Magistrate prouiding other and more conuenient reliefe we must not thinke that these men called to the offices of Deaconship were vtterly disabled as if there were not any vse for them in the Church
large before cap. 24. Pag. 73.74 c. 7. It there affirmeth that Euery concubin is a lawfull wife Those wordes are in that booke as in this place deliuered by way of obiection from such as are offended at some places of scripture And thus farre it may bee graunted for a true speech as it meaneth not now shee is or was in the first institution of mariage but a lawfull wife in that construction which the scripture maketh of that age when diuerse holie men had more then one wife at a time So as this worde is must bee vnderstood not for this present age as if now but is spoken historicallie what sometimes it once was by a figure that puts a present tence for the time past A very vsuall thing in a matter of relation speciallie being in forme of an obiection as this here mentioned and the answere in that Homilie doth at large expresse 8. It affirmeth that Aconcubin is an honest name True after the phrase of scripture for so it is added withall in relation to those times whereof mention is there made For it vnderstandeth by that name such a one as was coupled to a man without scrip or scroul An cilla vnita viro absque sers ptura id est contractis et sponsalibus vera tamen vxcrim sacris literis vt palam est de Celura qua dicitur vxor Gen. 25.1 Pagnin in Thesau Pet mar Iude 8. a. Sam. 5. that is to say without contract or bridall yet a verie wife in scripture as it is mantsest of Cetura who is called a wife Gen 25.1 and 1. Chron. 1.32 a Concubine not implying hereby that shamefull name of harlot strumpet c. which are names of dishonestie and disgrace but noting onely a difference in right of possession or inheritance Otherwise in the case of legitimation no difference at all After all these orderly disorderly howsoeuer handled as we may sée a few Psalmes and Collects more following are put to by others as if men would neuer make an end of wrangling Psal 28.8 He is the wholesome defence of his annointed c. For he is the strength of the deliuerances of his annointed The lesser Bibles follow the Hebrew phrase our Communion booke respects our owne language and whether of them we take vnto the sense is all one For what is the strength of the deliuerances but as our English hath a wholesome defence yea the strength of saluations which Tremellius calleth salutare robur a wholesome strength But these points are not so fit for a vulgar vnderstanding neither doe they concerne euery meane capacitie Sufficient it is for the people if they rightly apprehend the true sense which either transtation sufficiently deliuereth Psal 37.38 As for the transgressors they shall perish together and the end of the vngodly is they shall be rooted out at the last c. For transgressors shall be destroyed and the end of the wicked shall be cut off His spéech that said He could not away with men too diligent may well be vsed at this time Odi nimium diligentes For it séemeth some haue too much laisure that can bestow paines thus idlie in reproouing where is no iust cause at all For if one translation be true how is not the other Defectores pers di pariter fineÌ„ improborum excindi Trem Transgressores delebuntur suâ—â—l finis impiorum excindetur id est impii tandem excindentur Moller We intreate thée good Reader marke them both well and then speake thy minde Psal 68.16 Why hoppe yee so yee high lids c. For why cast yee your seluss downe It is hard to iudge of the proprietie of this word here vsed Nusquam nisi hoc in loco scrip tura vsurpat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ideò diffusie est tudicare de pro prietate husus verbs Moller In re obscura se quor communeÌ„ doctiorum interpretum sententiam qui verbo subsiliendi aut exiliendi reddiderunt Ibid. Quasi diceret Quid superbitis aut effertis vos vestracelsitudine Nibil omnia illa ornamenta vestra si ad Sion comparentur Ibid. because it is onely in this place and no where else The Gréeke hath what thinke yee Saint Ierom takes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contend R. Moses Salomon Hadarian to lyeÌ„ in waite Others coniecture otherwise but our translators doe herein as Mollerus writeth he did In an obscure point I follow the common sentence of the learneder interpreters who render it by the word to Leap Skip or hop But busie must haue a hand or else they will neuer let a thing alone when it is well The Prophet vnder the name of Basan c. implieth the brauerie of the wicked as if he would say Why are yee proud or why lift yee vp your selues so high All your trim ornaments and glorie when they are at the best are nothing to Sion which is Gods hill Ibid. Vers 27. Giue thanks O Israell vnto God the Lord in the congregations from the ground of the hart c. For praise yee God in the assemblies and the Lord yee that are of the fountaine of Israell In deede the lesser Bibles haue it thus wherein as they follow some learned men so the Communion booke hath diuerse whom it followeth Hoc de corde ex ponunt quia 07 scimus fictas laudes quae tan tum in labits personant coraÌ„ Deo maledictas esse Caluin There are saith Master Caluin that expound this of the heart because we know that fained thanks which sound onely in or from the lips are accursed Of which doctrine he maketh this profitable vse namely that our thanksgiuing must be from the hart hartie and vnfained else they are an abhomination to the Lord. 2. The word it selfe signifying a Well or deepe ground which we vse to dig vp may haue reference to the heart which is a fountaine or deepe Well whence good or euill springeth here in this place good because thanksgiuing from the ground of the hart If any shall say the word heart is more then is in the originall so is the supply which the lesser Bibles make when they adde yee that are For in the originall these words are not But vsuall it is neither can we otherwise choose in translating but make supply for better explication of that which else we could not make tolerable English And the construction in this place so made ministreth not any doctrine but what is holsome and good in the iudgement of godly well aduised Psal 75.3 When I receaue the congregation I shall iudge according vnto right c. For when I shall take a conuenient time Whether of these interpretations we follow no danger at all Vterque sensus non male quadrat vocabuluÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpretari possumus vel cu tum ipsum vel tempus constis tutum Caluin Moller Post quam poâ— pulus Israeliticus coeperis me agnoscere suum
regem seque mihi adiungere Nam quamuis à Sam. vngeretur tamen mansit id Hebron donec omnes tribuise contungerent c. Moller The word beareth both significations namely a congregation and a conuenient time When I receiue the congregation that is when the people of Israell shall ioyne themselues vnto me and follow my directions For though he were annointed of Samuel yet he stayed in Hebron seuen yeares till all the Tribes did resort and ioyne themselues vnto him And therefore the word bearing it the sense also agreeable what meane our brethren to be offended thereat But an euill minde hath an euill meaning Psalme 76.5 The proud are robbed they haue slept and all the men whose handes were mighty haue found nothing c. for The stout harted are spoiled they haue slepte their sleepe and all the men of strength haue not found their handes Both these driue to one end Nohilo magis ad pugnandum idones quam si mutila truÌ„â— catae fuissent ip sorum manus Moller implying the enimies were no more fit to battle then if-their handes had beene lame or cut off The Psalter in the Communion booke taketh helpe from the Gréeke which is not amisse sometimes for the Apostles haue so done otherwhiles citing thence as they finde the translation rather then the originall it selfe Psal 93.1 The Lord is King and hath put on glorious apparell the Lord hath put on his apparell and girded himselfe with strength c. For the Lord raigneth and is clothed with Maiestie The Lord is clothed and girded with power No difference but onely in the words and number of syllables The Communion booke saith The Lord is King The Heb. saith the Lord raigneth Are not both these twins of one signification The Communion booke saith He hath put on glorious apparell The Hebrew He is clothed with maiestie What odds Habere in câ—rpore sanguiné non crubescere August Introducit cuÌ„ tanquam indutum regio splendido vestitu Moller Are they not both to one and the same purpose Surely we may maruell as Saint Austin said of the Donatists that men haue blood in their body and blush not In both translations as the true meaning of the place is the Prophet bringeth in God as clothed with roiall and glorious apparell And therefore exception being taken here without any shew at all no farder answere néedeth at this time Psal 119.21 Thou hast rebâ—ked the proud c. For thou hast destroied the proud The word in many places of Scripture signifieth both and though happily as Master Caluin thinks the word destroy be a fitter word yet in effect substance the matter he saith is not great Aptius perdendi verbum quaÌ„ quam ad summam rei paruÌ„ refert Caluin Quid hoc nisi minutias consectari Dan. coÌ„ Bellarmin It is little materiall whether we take And yet so little materiall as it is very materiall we hold it that men obserue with vs whether Danaeus his words of Bellarmin vpon like occasion proue not true What is this but to make hue and cry after euery trifle Psal 119.122 Make thy seruant to delight in that which is good c. For answere for thy seruant This branch interpreters expound diuersly Hoc membrum variè reddunt interpretes Moster The Gréeke is Accept of thy seruant Others as our lesser Bibles haue Answer for c. Iustinianus tenders it Let it be sweete vnto thy seruant Musculus Delight or make thy seruant to delight Muscuâ— Actiuè oblecttasernum tuuâ— Fac ut â—ouâ— oblectetur Paganim Du ce fac â—eruâ— Munst. Pagnin Make thy seruant to delight The reason here of may be as Mollerus giueth because they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Chaldee as Munster interpreteth Make that which is good become sweete which is the same in sense with this place make thy seruant to delight And in diuerse other places the word yeeldeth the like signification needelesse therefore we may well reckon their paines that will prooue this translation contrarie to truth In a praier before Baptisme it is said That by Baptisme of his welbeloued Sonne He did sanctifie the flood Iordan and all other waters to the mysticall washing away of sinne This is to be reprooued because not found in the word of God Not expresly found in so many syllables yet the same in effect namely that God in submitting his Sonne to be Baptized in Iordan by Iohn Baptist hath manifestly made knowne that the Element of water whether in Iordan or in any other fountaine or riuer may at the appointment of a lawfull Minister be set apart from his common vse to be a visible signe or Sacrament of Baptisme to represent and seale vp the inward spirituall and misticall washing away of sinnes by the blood of Christ So any riuer or water is sanctified c. As the Eunuch said to Philip. See here is water what doth let me to be baptized Act. 8.36 Caro Christi muÌ„ditias aquis tradidit Tert. de pudicitia c. 6 De sancte sanctificata natura aquarum Id. de baptis Nulla distinctiâ— est mari quiâ— an stague flumine an fonte lacu an alueo diluators Nee quicquaÌ„ resert inter tes quos lohâ—â—â—es in Iordanâ— quos Betrus in Tyberi tiâ—xit Ibod Nou ille necessitatem habuit abluendi sed per illum in aquis abluttonis nostra erat sanstefiâ—â—da porgatiâ— Hilar in Math. Can. 2. Hereunto the Fathers agree in their seuerall writings Tertullian The flesh of Christ gaue cleannesse to the waters Againe the nature of the waters was sanctified by the holy one Anone after more plainly No difference now whether one be baptized in the Sea or in a poole in a riuer or in a fountaine in a lake or in a brooke nor it skilleth not twixt those whom Iohn baptized in Iordan and those whom Peter baptized in Tybris Hilarie vpon Saint Mathew Christ had no neede to be baptized but by him in the waters of our baptisme was the purgation to be sanctified drous works of God which is the case of euery good Christian both to doe and craue of the Lord that they may doe with all thankfulnesse Thus whither way soeuer wee take it and one of these it must needs be this praier cannot be thought scandalous On the 19. Sunday after Trinitie the Epistle Ephesians 4. 19. Because of the blindnesse of their hearts which being past repentance c. for being past feeling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is Where feeling is the same that repentance is and both translations standing the one in the lesser Bibles the other in the communion book may minister a helping hand each to other For no doubt a man that hath done forrowing or gréeuing for his sin committed Non indolentes sed dedolentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aliud est peccare cum sensu ac dolere conscienâ—ia et