til it be released when it calleth to mindether wherein or against whoÌ„ the offence is coÌ„mitted Wherein namely in praier for so it is many times Copiosa vanitatis cateruas August confess lib. 10. c. 35. Irruentibus nugatoriis cogitationibus c. Ibid. Abductus turpi cogitatione etiaÌ„ qua dictu erubescenda sunt gero Heiron dial aduers Luciseria Quanta cuÌ„ reuâ—rentia quaÌ„to timore quanta illuc humilitate accedere debet à palude sua procedens repeÌ„s ranuncula vilis quam tremeb undus supplex solicitus Bern. de 4 modes â—rands as diuerse of the ancients witnesse S. Austin with griefe confesseth seing our hart saith he is a little hold or seat or conceit of such things he spake of toying thoughts a little before carrieth after it whole troups of plenteous vanity hence is it that our praiers are often interrupted troubled that in thy presence O Lord while with the voice of our heart we apply our selues to thy eare I know not how so great a seruice is cut off in that very entrance by trifling thoughts rushing in vpon vs. S. Ierom witnesseth the like wheÌ„ I am at my prayers I should thus thus lament my sins intreat my sauiour very often one while I am ether walking in our gallerys or casting vp my accounts or caried away with filthy thoghts or doing those things whic a man should blush to name All with strike the conscience with feare shame so do they the more wheÌ„ we consider before whoÌ„ vnto whom it is our supplicatioÌ„s are directed In time of praier we must entreat saith Barnard the court of heaueÌ„ euen that very court wherein the king of heaueÌ„ sitteth on his thron attended vpoÌ„ with an vnspeakable armie of blessed spirits therefor with great reuerence with great feare with great humility should a vile cotemptible little frog crawling out of a marsh come before him how fearfull how suppliant how humble carefull wholy heartily thoroughly intentiue on the maiestie of his glory in the presence of his Angels Assistere poterit homuncio Ibid. in the counsell of the iust can such a habberdehoy dare to stand or shew his face Giuing vs those things which our prayers dare not presume to aske Neither dare they presume to aske For why should they and yet God giueth vs what we néede Sed vitam aeternaÌ„ fortassis aliqui non in humilitate quarunt sed tantum in fiduciae meritorum Idem Serms 5. de Quadrag Prasume non de operatione aut oratione tuae sed de gras tia Christs Aug. serm 28. de veth dom ConstaeutinuÌ„ imperatorem tantis terrenis impleuit â—â—â—ribus quantae optare nullus auderet August de Cinis des lib 5. c. 25. QuandoquideÌ„ vix petere debe mus c. Iosiaâ— Simler in obitum P. Martyris else we might perish both here and hereafter There are saith Bernard that thinke because they pray that God is indebted to them Peraduenture also eternall life some seeke for not in humilitie but in speciall trust they haue of their owne merits Upon like occasion it séemeth Saint Austin giueth like counsell Presume not of thy owne worke or prayer but of the fauour of Christ Accordingly our Church speaketh here and in the Collect after the offertorie where it saith for our vnworthinesse we dare not c. A phrase we dare aduenture vsed by auncient and sate writers One of each for example S. Austin of old and Iosias Simler of late time Saint Austin writeth that God furnished Constantine the Emperor after his conuersion with so great earthly blessings as no man else may dare to wish the like A wish every man knoweth is fat lesse then a prayer If sometimes God bestow somethings as no man dare to wish for the like what reason is there but we may arknowledge God giueth somewhat which our prayers dare not presume to aske Iosias Simler in his Oration vpon Peter Martir his death toward his conclusion maketh this prayer Graunt vnto vs O most gratious good Father if not another Martir and such a one we ought hardly so much as to pray for yet at the least c. Where it appeareth how the excellencie of God his gifts so rauisheth the mind of an humble suiter that in the fulnesse of admiration astonished with the Lord his singular mercie and on the other side with his owne lothsome vslemsse he plainely confesseth his prayer dareth not aske what the Almighty notwithstanding giueth for his Sonne Christ In which sense any equall Reader shall doe well to thinke our Booke vseth it if he doe well bethinke him how he must not speake against the light of his owne hart These are directly against the word and true faith Heb. 10.19 By the blood of Iesus we may be bold to enter into the holy place And verse 22. Let vs draw neare with a true hart in assurance of faith c. And Heb 4.16 Let vs goe boldly to the throne of the grace These places are directly against doubting and slauish feare ErgoÌ„ not to be Subscribed vnto Be they and euer may they he places directly against doubting and slauish feare Such doubting as is a slauish feare we admit not because the assurance of our faith doth not yet our knowledge in Scripture teacheth thus much that Faith is beholding vnto feare both in hâ—r entrance and afterwards in the growth In the entrance when she takes possession of our harts For the iudgements of God and the terrors of the law in humbling vs are a Schoole master vnto Christ and after too when we many times are likely to play the wantons and thinke our estate like mount Sion that cannot be moued so as what is said of Faith and Charitie is a true saying of assurance and feare Fides charitasbené distinguntor in libris sed malé in moribus They are better distinguished in our Bookes then in our persons Much there is in vs of the flesh that is vnregenerate though like a begger still mending his cloke we make vp the breaches by dayly repentance At the entrance how it worketh may appeare by a similitude taken from a Sempsters worke Act 9.38 who whither Dorcas or some other drawing her néedle in out bringeth the silke after The needle commeth and goeth the silke stayeth and maketh a garment of needle-worke yea if maketh a samplar for many yeares though the needle breake or be lost or the partie dead So is it in feare The worke begun the point maketh an entrance after which the mercies of God as soft as silke follow and stay to make vp a garment to put on where no needle is now but once was so no shew of feare to fore but the effect of it may be seene in the euill not of punishment but of sinne Osculatur mise ricordiâ— pedem vt pedem indicis non attendat Berâ—serm de S. Maria. which as certainely draweth
dixit accepistis sed accipite spirituÌ„ sanctuÌ„ c Chrisost in Ioh. c 20. homil 85 Potestatein quandam pratiam spirita lem cos accepisse Ibid Sed vt peccata dimitterent dof ferentes enim sunt gratia spiritos quare addidit Quorum remiseritis peccata c. ostendens quod genus virtutis largiatâ—r Ibid. Theophilact Ibid. that the Lord breathed vpon his Disciples and said receiue the holy Ghost he implyeth the Ecclestasticall power that is giuen and collated and that for these reasons Christ in bestowing this power did vse these words 1. To teach vs that all things which are to be ministerially done in the name of Christ are really performed by the holy Ghost because in the Lords ordinance all things are wrought by the holy spirit 2. That hereby he might leaue an example to his Apostles and Ministers Therefore the rule and forme of this discipline being deliuered to them it is also said vnto them Receaue the holy Ghost S. Chrisostome noteth that our Sauiour said not Ye haue receiued the holy Ghost but receaue the holy ghost because they receiued a certain power and spirituall grace not to raise the dead and shew miracles or vertues but to loose sinnes For they are differing graces of the spirit wherefore he added whose sins ye remit they are remitted whose sins ye retaine they are retained shewing what kinde of power it is be giueth The like sense and construction is made by Cyrill or the Author vnder his name who interpreteth this Receiue the holy Ghost for Take yee the power to forgiue sinnes and to retaine whosoeuer sinnes ye remit c. To the like effect hath Theophilact and that almost in the very same words with Chrisostome Wherefore these words Receiue the holy Ghost is in effect as much as Receiue the gift of God bestowed vpon thée by imposition of hands whether to remit sinnes or retaine sinnes And thus much be spoken for clearing of doubts that arise by occasion of this sentence Chap. 23. Homilies against the word In the first tome of homilies Of swearing By like holy promise the Sacrament of Matrimony knitteth man and wife in perpetuall loue THe Booke from whence this grieuance springeth is taken out is the Booke of homilies set out in the daies of King Edward the sixt of which times and Booke Doctor Ridley Bishop of London who afterwards suffered for the Gospell giueth this iudgement The Church of England then had holy and wholesome Homilies in commendation of the principal vertues Maister Fore pag. 1940. which are commanded in Scripture and likewise other homilies against the most pernicious and capitall vices that vse alas to raigne in the Church of England How the times are altered Then that good Martir saw nothing in them dangerous to holy and wholesome instructions now euery smattrer in Diuinitie can finde intolerable vntruths But to be briefe The Author of the Homilies taketh the word Sacrament for mysterie Sacramentum militia Cicero Lib. 1. de officiis Credimus ne bâ—â— manum sacramentuÌ„ diuino superinducilicere in aliuÌ„ dominum post ChristuÌ„ respoÌ„de â—e Tertul de corona militis as Saint Austin and Ambrose doe with other of the Fathers Secondly in this place somewhat more particularly for the faith plighted twixt couples which was the auncient signification of the word in forraine writers Tully c. who call the oth giuen by the Captaine to the souldiers the oth and Sacrament of warfare In which sense Tertullian vseth the word we thinke saith he a question may be made whether warfare be fit for Christians and whether we beléeue a humane Sacrament may be added ouer and aboue the Diuine Sacrament The Churches of Heluetia in their former confession so take it speaking of what is due to the Magistrate Huie not etiaÌ„st libers simus c vera cum fide subiiciendos esse fidelitatem â—o sacrameÌ„tuÌ„ prastate scimus Heluet confes 1 artic 26. Idest â—usiuraâ— dum quosuis magistr at thus obstringuntur obseruat 2. Ibid. To him we know we are to perfouâ—â—e fidelitie and the Sacrament vpon which place we reade this obseruation Fide litie and the Sacrament that is the oth whereby subiects are tied to their Magistrates Now the meaning of the homilie to be some such thing appeareth both by the title of swearing as also by the words following in this place of holy promises vowes and couenants made and thereupon presently is inferred this scruple here By like holy promise the Sacrament of Matrimonie knitteth man and wife in perpetuall loue that they disire not to be separated for any displeasure or aduersitie that shall happen An euident place to shew what they intended who pend that Homily taking the word Sacrament either particularly for a solemne promise vowed or generally for a holy state ordained of God as Doctor Whitakers noteth Saint Austin tooke the word who honested Mariage by the name of a Sacrament Sacramenti no mine matrimonium Aug. cohâ— nestauit quando cius dignitae tem contra que rundam criminationes defendit quod in illo liâ—ro â—octissimè acsanctissimè fecit What. coÌ„tra DurauÌ„ p. 6â—6 St hoc inquam à pontificits ageretur facilè posset de apellati one conuentre Chemnit de Matrim p. 256. Quia coniugtum est sanctum vita genus divinitus institutum commend atum libenter et tri busmus nomen sacramenti Confes Wittenberg when against certaine mens false criminations he defended the dignitie thereof as he did in that Booke most learnedly and holily That which was done learnedly holily in Austin his booke we liue to the times to heare it censured condemned as done corruptly in the booke of homilies Chemnitius could be content Mariage were called a Sacrament so it might be an aduertisement of she whole doctrine thereof against the doctrine of the diuels and of the heathen if this were intended we might easilie yéeld to the name The confession of VVittenberg saith Because Mariage is a holy kinde of life ordained of God and commanded by him we willingly giue it the name of a Sacrament Take we first or last of these interpretations we shall easily frée these words in the Homily of that waight with which some delight to burden it withall It is directly contrarie to the 25. article of Religion which saith there are but two The other fiue falsly so called The article hath no such words fiue falsely so called but thus commonly so called after which manner so they are because the word Sacrament is more generally vsed but to speake strictlie 〈◊〉 what manner Baptisme the Lord his supper are called Sacraments the booke doth not so take marriage For in the 2. tome of homilies speaking of matrimony there is not somuch as a sillable that soundeth to this purpose where was both time and place to giue it the name of a sacrament if there had been any such meaning But their opposing the book
Iudaicum illius antiquae faelicitatis c. Pintâ—s in Esai 6â— 7 Pintus vpon Esay be heard whose wordes are Hee remembred the old time of Moses and his people This hee is to bee vnderstood for the people of Israel They are saieth hee the wordes of Esay saying that in his time the people of the Iewes remembred that auncient felicitie when God by wonderfull signes deliuered Moses with his people from the bondage of the Egyptians c. So that by the iudgement of these men our translation deserueth not to be challenged in this place 10. Whom they bought of the Children of Israel c. for Whom the children of Israel valewed Mathew 27.9 Read on the sunday before Easter for part of the Gospel And omitting diuerse points in this clause worthy our sarder inquirie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syriack followed be the fitter worde for this place 2. in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or some such expletiue be vnderstoode to come betweene 3. whither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be to be referred to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. whither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the third person plural as it is commonly thought or the first person singular according to the Hebrue and Syriack all which doubts might bee cleared with good aduantage to the reader omitting wee say all these and taking the place as it is here proposed without more adoe wee may resolue that neither of the interpretations peruerteth the meaning of the holie Ghost Both come to one passe For if Christ were bought then was he valewed at a price Sith to buy and to valew are such as imply one the other and in the hebrue phrase of matches or pares Posito vno verbo intelligitur consequens He braâ—s by one wee vnderstand both Like that in Psalme 68.19 thou receiuedst gifts for men which in the Ephesians 4.8 is of the same person he gaue gifts to men One tert saâ—eth he receiued another citing the place rendreth it he gaue Both true because he receiued to giue c. So little cause was here to produce this quotation 11. Haile full of grace c. for freelie beleued Luke 1.28 The lesser bibles are not to bee vnipire in this point but the originall greeke which if translated thus freely beloued M. Marlorat censureth with this marginal note that it is ouerfreely Quidam liberius Marlorat or somewhat too bouldly attempted to interpret it so And had not some wrong conclusions been drawn from abusing the word full of grace many hereupon taking the blessed virgin for the fountaine of grace praying to hir calling vpon hir c. as if what shee had shee had not receiued the worde had neuer been altered in Latin nor English For gratious or full of grace here implye no more which very selfe same worde full of grace the Syriack retaineth And that place Ephesians 1.6 he hath accepted vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratiosos effecit nos Ephes 1.6 Pisca Piscator translates he hath made vs gratious and therefore in this Luke 1. hee rendereth it graced or gratious which hee doth and in deede the rather is to bee done because the Angel stands vpon the word with a grace in two reasons for the Lord is with thee 2. thou hast found grace verse 30. shewing whence and how shee is to bee thus graced or in grace or gratious or full of grace Which last wiselie vnderstood as in preaching now God bee thanked it is indangereth no more then that of other the Saints Act. 6.3.5.7.55 cap. 11.24 Stephen and the rest Act. 6.3 full of the holie Ghost and wisedome full of faith and the spirit verse 5. full of the holy Ghost Act. 7.55 chapter 11.24 c. no whit confirming ere the more any such opinions formerly maintained of the blessed Virgins owâ— merits and freedome from orginall sinne or directing prayer vnto hir more then vnto Saint Stephen or other of the Saintes of whome wordes in the places quoted afore are deliuerd at the full as fulnesse of the holy Ghost of faith wisdome c. To say therefore and translate as the Syriack c. as the auncient Latin fathers do in that sense which our Church receiueth and the worde it selfe well vnderstood beareth is no peruerting the meaning of the holy Ghost The lowlines of his handmaide c. For the poore degree Luc. 1.48 This worde humilitie or basenesse as it signifieth an humble estate whereinto one is cast so yet doeth it signifie a contentment in that estate with patience bearing it willinglie not murmuring nor repining For so was it our Sauiours case Act. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8.33 who was debased and in his humilitie his indgement was exalted where humilitie signifieth not onelie his poore abiect degree but withall a lowlie submisse and modest cariadge which if vnderstood of the virgin Maries modesty as peraduenture the english word lowlinesse implieth it is no aduantage for auouching workes of merit and desert psalm 34.15 more then any other like speeches wherein wee learne That the eyes of the Lord are vppon the righteous Psalm 34. Genes 4.4 or that God hath respect vnto the prayers of the Saints or where it is said Genes 4. that the Lord had respect vnto Abel and his offring In all which places we coÌ„fesse that the prayers of Gods children their actions works and sacrifices come vp before the Lord yea and the Lord looketh downe from Heauen vpon them not that they doe demerit Gods fauour but that he is well pleased with them as no doubt he was with the holy Virgin whose lowe estate as he pitied so her lowly acceptaÌ„ce of that estate and patient abiding he did highlie respect 2 Thes 1.6.7 For it is a righteous thing with God to recompence rest vnto them that are troubled Heb. 6.10 and God is not vniust to forget the works of his children not that hée or shée the Virgin or anie other begins vnto God but he begins and perfects the worke in them vntill the day of Christ And this maner of spéech Hee regarded the lowlines of his handmaid yéelds no other matter for suspicioÌ„ of any Pelagianisme or popish semipelagianisme then that which is in sound of words and substance for sense Psalme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psalm 138.6 138. The Lord iron high yet beholdeth the lowlie but the proud hee knoweth a farre off Where in al our english bidles little or great Geneua or any other haue no worde els but lowly and therefore may wel be here the lowlinesse of his handmaid So as vnder correction of better aduertisement they are fowly deceiued that call this translation a peruerting of the meaning of the holy Ghost But might none of all these proofes bee alledged as wee see they are vpon better ground in our defence then of the contrary part
haue gone and prest forward and thrungd before him not neare him or to him much lesse behinde him A signe of a seruile and crauenlike seare All this yet their argument maketh good that oppose Heb. 4. to discountenance this truth our consciences are afraid Faith we acknowledge reuerence in hir certaintie and full assurance She may and is and must be in the faithfull Luct a fidei Vrs sin Catech. Quemlibet timorem non esse fidet contrarinâ— inde patet quod si nihil metusmus obrepit supina carnis secu ritas It a laâ—â— guescitfides Math. 8.26 Stupids magis sunt quam constantes Ita timor fidem sollicitat ibid. yet that no ground of dislike to our selues or cause at all why we should not in a godly iealousie suspect our owne waies Nay by wrestling and combates in this kind we learne what vigor and life is in our faith The Collect speaketh neither of slauish nor seruile feare neither of the spirit of bondage onely this is all whereof our consciences are afraid Now all feare is not contrary to faith Por if we feare not a carelesse securitie of flesh creepeth vpon vs so faith languisheth the affection to prayer becommeth dull and in the ende a due remembrance of God and his mercie is extinguished Ouer and beside they which are not touched with a sence of euils to be afraid of them are rather dullards then constant Thus feare stirreth vp and quickneth faith Little to the commendation of the Disciples that our Sauiour said Why are ye afraid O ye of â—â—â—le faith A small faith but faith notwithstanding And a small faith in God his children is no small portion which when it is the least though ourneast with terthre of 〈◊〉 conâ—â—â—â—â—th hope euen in her readest and deadliest time knowing the spirit of adoption kéepeth fire in the hart and that in most apparant weaknesse hir power in Christ is perfected gaining by her losse raised by her fall and after the combat finished returneth home a conqueror In which opposition of faith and feare that which féedeth one nourisheth the other the mercies of God are the support of our faith so are they the roote of our feare and forgiuenesse of sinne a iust occasion ministering sufficient matter for true humiliation forgiuing vs those things whereof our consciences are afraid like those couples in the Lords prayer Forgiue vs our sinnes presently in the next petition Lead vs not into tentation Thâ— one immediatly following the other as if we said more then euery one is aware of in saying forgiuing vs those thinges c. either because of sinne the remembrance whereof is gréeuous Ama dei homit atem tima seueritatem vtrumque te superbum esse won sinit Amado enim times ne amatum amaurem perodas August de sanct virg c. 37. Si non amastime ue perdas si amas time no displiceas Ibid. Rom. 8.1 Cor. 2. Philip. 2.12 Non te à praefidents elatione reuerberat va mundo à scandalis Non contremiscis c. Ibid. the burden intollerable or else because of forgiuenes it selfe as it when they are forgiuen euen then in that very instant we are afraid For that when we haue most securitie we haue most cause to feare as if the sentence of S. Paul went for a watch-wood Be not high-minded but feare or that of our Sauiour Thou art made whole sinne no more lest a worse thing happen vnto thee as it will soone doe where securitie bréedeth pride S. Austin intreating how feare is in vse with Gods seruants and how farre foorth out of vse aduiseth in these words Be not high-minded but feare Loue the goodnesse of God feare his seueritie Both these will keepe thée from being proud For in louing thou dost feare least thou grieuously offend thy louing and beloued It thou loue not feare least thou perish if thou loue feare least thou displease He that said you haue not receiued the spirit of hondage to feare any more said that himselfe was among the Corinthians with feare and trembling He that said be not high minded but feare gaue a generall aduertisement to all the members of Christ worke out your saluation with feare and trembling Anone after that blessed father addeth Doth not that sentence beat thee of from presumptuous pride woe vnto the world because of offences Dost thou not stand in a we lest thou be reckoned among those many whose loue should ware cold and iniquitie abound dost thou â—hâ— strike thy blest when thou hearest this sentence Let him that stands take héede lest be fall As for the other clause Giuing vs those things which our praiers dare not presume to aske is and may be referd to spirituall temporall blessings which in the generall we may assure our selues shall be graunted and we must dare to aske but in particular as in this or that very manner at this or that very time by such such meanes we haue no warrant to limit the holy one of Israel nor coÌ„mandement to craue or promise our selue Paul prayed that Satan might be remooued and be prayed often and earnestly yet was he not then remooued 2. Cor. 12.6 Some things we may pray for absolutely and affirmatiuely as that the kingdome of God doe come his will he done the forgiuenesse of sinne our owne saluation but the meanes sometimes we may faile in while this may or that way after this fashion or that fashion we pray they may come to passe S. Paul could not be ignorant of so easie a point and therefore it was not the forme he stood vpon as the end he proposed The very like is to be thought in temporall blessings Dauid prayed to God for his child which he had by Bothsabe throughly fully perswaded of Gods mercies towards him though touching the babe 2. Sam. 12 121 his thoughts and spéech were not so resolute but arguing rather his expectation then assurance For this be said Who can tell whether God will haue mercy on me that the childe may liue Thus it appeareth that euery particular neither may we nor dare we presume to determine Leaue we that to the wisedome and gratious good pleasure of the Lord. Beggers must not be choosers nor caruers their own caruers Thus they will haue it and thus or else it fitteth not him that commeth in prayer vnto God He may assure himselfe in generall but in euery particular he may not he néede not he must not It may be victory it may be an ouerthrowe it may be peace it may be persecution He may haue a child he may goe childlesse He may pray now but the issue of his prayer is like Abraham a great way of Such is the course of the faithfull They apprehend Christ Jesus in whom all the promises are yea and Amen Sure of this once That if they haue what they dare not indent for at Gods hand they will be thankfull if they haue it not
once doe not vsuallie fall vpon the church in one onely age But as S. Austin well noteth vpon Deut 29.20 27. The Lord his Ielousie shall smoke against that man and euery curse that is written in this booke shall light vpon him All saieth that good father cannot come to one man for he cannot die so often so many seuerall kindes of death as are set downe in that booke But all he said for anie Or els this word all may be taken for most as Rom 1. Because your faith is published throughout the whole world that is in all churches of the whole world An hiperbolicall or excessiue speech For the Apostle thereby meaneth most churches or verie many churches So in this petition here all aduersities that is most aduersities Sixtly Aduersitie may be taken here for what euer is aduerse and contrarie to soules health whither sinne or the punishment for sinne Sutable whereunto is that petition which our sauiour taught his disciples Deliuer vs from euil which Vrsinus interpreteth in these wordes vnder the name of euill some vnderstand the diuill some vnderstand sinne others vnderstand death But vnder this name are comprehended all euils of sinne and punishment whither they be present or to come So as in asking that God deliuer vs from euils we craue that he do send vs no euill but deliuer vs from all euils present to come both of sin and punishment c. Read the place in Vrsinus his Carechisme Seuenthly through thy protectioÌ„ may be free from al aduersities that is being taken into the trust and custodie of God and by his protection secure ouer sinne death the gates of hell and the whole kingdome of Sathan we may continue vnconquered Implying All it is free from is by his protection as he that is saide to teach All the schollers in a town not that All in the towne are taught but that all which are taught are of his teaching so not that the church is free from all but that all she may be free from may be by his protection as S. Austin interpreth that in 2. Tim 2.4 All men are saued not that all are saued but that all which are saued are saued by him Non quod nullus sit hominuÌ„ quem saluuâ— fiers velit sed quod nullus fiat nisi quem velit Aug. ad Lauren c. 103. Lastlie in the communion booke which themselues perued and offered to the parliament in a prayer that followeth after their prayer for the whole church are the like wordes Asswage and stay thy corrections and so at length by deliuering them from all their troubles Wee in our leiturgie say All aduersities which they call corrections and all troubles Graunt it good in theirs after their meaning then cannot it bee misconstrued in ours being to the same sense and purpose Now when so euident a truth in the manifold explanation sheweth it selfe they who haue had a hand in wounding the credit of our church about this prayer will in the end receiue condigne reproch and well worthie are they for their fond defamations raised against that which so manie waies cleareth it selfe in the vpright iudgement of the Godlie well aduised Cap. 6. Of the name Priest The worde Priest is often giuen to the minister of the worde and sacraments as the name of his office which is neuer found in the new testament giuen to any minister but to Christ And good reason it 〈◊〉 giuen the minister of the word as the name of his office in such sense as our church intendeth For so is it generally found in the new testament In the whole bible there is mentioned onely 2. sorts of Priests the one of Aron the other after Melchisedecke TWo sorts of Priests offering to God some visible externall present as sacrificeing vnto him wee read in the bible But if our word Priest being lished for that in the originall hebrue wee must knowe there are more theÌ„ onely two sorts of Priests For the original word in in Hebrue signifieth a principall honourable officer of chiefe noâ—â— whither in ecclesiasticall or eiuill occasions Cohen In which sence Pâ—â—â—phar because of his enmient place about Pharao hath the name Genes 41.45 whose daughter Ioseph maried So the sonnes of Dauid who might not burne incense are called 2. Sam. 8. So Iarah a chiefe prince about Dauid 2. Sam 20.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Châ—o 18.17 2. Sam. 8. 2. Sam. 20.26 And because Aaron his sons were to be of greater account then the Lenite this name of preheminence they distinctlie had from the rest In the Greek of the new testament there are two words both translated by this same word Priest signifying a sacerdotall office in sacrificing or els taken for an auncient and elder in which sence commonly it is the name of a minister of the gospell and so the word from Presbyteros and presbyter contracted and made short Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyter Priest The occasion intended may charge our language with penurie and want of words in that she is inforced to make one english word interpreter to them al and did we speak latine the plea we put in would be of more force but in our mother tongue which we vse it is not against vs nor our letturgie Aarons priesthood with the name together with all therest of the Ceremomes had their end by Christ which to renue were to deniâ— Christ Yet they so haue not their end by Christ but the ministers of the gospell succeede Aaron in teaching and praying for the people which dueties belonged to Aaron and die not with him The priest his lips should preserue knoweledge Malac. 2.7 and of him should the people aske counsell which verie course continueth in the ministers of the worde and sacraments So if ministers must bee Priests by their office it must needes be of the Popish sacrificing order which I hope none dare affirme So must ministers of the word be Priests by their office yet no néed they be of the Popish sacrificing order For they are Priests as the word is giuen them in the new testament that is auncients and elders And reason it is they should be so thought because of that originall whence our english word is deriued For it is not home borne but a stranger first a greek then latine now english And that very word which the holy ghost calleth vs by in that new testament is the grand-sire to this name priest Wherein our language if anie complaine of hir pouertie that shée is not copious as that griek is yet may reioyce in this hir dexteritie that she giueth the name in that very same characts the other doth To affirme a Priest and Priesthood doth derogate from Christ Iesus who hath put an end to Priest and Priesthood True it doth to meane a sacrificer of a carnall reall external propitiatorie sacrifice of the very body and blood of Christ vnder the formes of breade
vtterance And diuerse examples might be alledged for the equitie of such their humble penitent submssiue publicke leuerall confessions But we content our selues with this for this time Chap. 13. In the last Rubricke of the communion Note that euery practitioner shall communicate at the least 3. times in the yeare of which easter to be one and shall also receiue the sacraments and other rites according to the order in this booke appointed THat is Hee shall communicate to and with the Saints for communicating is twofold in scripture to them by way of releefe with them in prayer thanksgiuing other bolie duties so often as occasion is ministred And for feare hée will slip his necke out of this yoke or may by some vrgent occasions be drawn away he is to note that at the least 3. times in the yeare of which Easter to be one when also he shall receiue the sacraments and other rites The ministration of Baptis whither for himselfe or his little ones For baptisme was of old administred at Easter and Whitsontide as the booke sheweth in another Rubricke in the page following The Rubricke speaketh in the plurall number Shall also receiue the sacraments It doth but either it taketh the word sacraments properly or at large 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 12.1 For so the word sacrament may be taken Properly there are but two and in that construction it beareth this sense He shall also receiue the sacraments that is he shall also receiue one of the sacraments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 6.1 Like vnto that speach of the'uangelist Math. 12. Iesus went on the sabboths through the corne which S. Luke rendreth in the singular number on the sabboth the second after the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh 6.45 so this the sacraments namely that second after the first or like vnto that Ioh 6.45 a sentence writteÌ„ in the prophets that is one of the prophets namely Esay Synecdoche integri P. scator indofinitè loqui solet vulgus Beza For the vulgar people vse thus to speake indefinitlie After which manner Maister Zanchius writting of the Eucharist receiued by a man of vnderstanding able to distinguish twixt the signe and the thing signified which cannot be done by children Sacraments saieth hee are misteries whereunto none are admitted SacrameÌ„ta sunt mysteria ad qua non admittuntur nisi qui fide praediti relationes possint intelligere discernereque signum a resignata Zanch. de cultu dei exter pag 3â—9 coluÌ„ 1. but such as indued with faith can vnderstand and discerne the signe from the thing signified Where this word sacraments vnderstood of the Lords supper for of that hee intreateth must needes be taken for one of the sacraments Secondly this worde sacraments is taken at large for rites as the terme accompanying doth well imply He shall also receiue the sacraments and rites as appeareth in another Rubricke where it is saide by the holie sacraments of his bodie and blood that is the consecrated bread and wine As for the wrong conclusion which men doe wrest vpon those wordes followeth not at all but rather the contrarie as may appeare by these two arguments 1. The sacraments and rites which the Communion booke appointeth and no other a parishioner is to receiue But more then two sacraments the communion booke appointeth not and therefore a parishioner is not inioined to receiue more 2. the placing of the words necessarilie inforce asmuch Not that euery parishioner shal communicate and also receiue the sacraments and other rites For had the booke meant other sacraments as of pennance confirmation c. Hee would haue set them in this order Not that euerie parishioner shall receiue the sacraments and other rites and shall also communicate Because in a popish sense parishoners are first brought to eareshrift and then after haueing done pennance c. They are suffred to communicate But the contrarie order is here set downe and therefore must needs and doth intreat a contrarie interpretation In the second exhortation to the Communion which sometimes is to be saide at the discretion of the Curat there are these wordes Our sauiour Christ not onely to dye for vs but also to bee our spirituall food and sustenance as it is declared vnto vs aswell by Gods word as by the holy sacraments of his blessed bodie and blood Here the booke stileth it by the name of sacraments where it should not so bee but rather by the holy sacrament of his body and blood c. This obiection may wel serue for an argument that the book meaneth by the word sacraments Baptism itum tum intersorts quo Christus nos spiritu saÌ„cto baptizat igne tum exterioris c. lun parallel lib. 3. c 6. in Heb. Baptismos plurals numero no ininat solennes ritus statos baptizandi dies Cal. Heb. 6.2 Baptisma tum meminit plurali numero non quod iteratus vnquam sed sed quod plures Catechumini so lereÌ„t ad baptis conuâ—nire Beza Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnanobis et illis fides vnus Deus idem Christus eadeÌ„ spes eadem lauacra sacrameÌ„ta Tertull. de velan virg c. 2. Apostolica traditio est qua in toto mundo praedicatur vt baptismi sacramenta Hieron in 2. Thes 2. Sensus est Apostolicam traditionem nihil aliud esse quam doctrinam Apostolorum toti ecclesia traditam et sacras res ex ponentem quibus per baptismum initiati sunt Iunius contra Belarm de Ro. Pontis lib. 4. c. 4 2. parts which make but one yet are two parts namely the body and blood answereable to the outward elements which are like 2. eyes though but one sight One signe alone is called a sacrament how much more being more may they bee called sacraments If so why not then the rather at what time the thing signified is implyed therein being as the other was bread and wine so this in a sacramentall relation the body and blood of our Lord Iesus An argument to proue so much may be this by way of more then probable consequeÌ„t If the holy Ghost speaking of baptisme which is but one calleth it baptismes as more either because outward inward so M. Iunius interpreteth it that is the element the thing signified which numbred seuerallie are two or because of the solemne set dayes ordained in the primitiue church for baptisme as M. Caluin renders it or because many striplings nouices in the faith did meet together at one time as M. Beza thinketh then may this also though but one yet bee multiplyed for number in the same sense because as then many were baptised at one time and therefore baptismes so one coÌ„municating many times it may bee called sacraments A speech somewhat vnusuall yet not vntrue Baptisme is but one saieth S. Paul yet in the language of auncieÌ„t fathers as Tertullian and S. Ierom and others it is not strange to say the sacraments of
pilgrims So Math. 6. Forgiue vs our trespasses as we forgiue which in Luke c. 11. is forgiue for we forgiue Little as we are wretches as we are we doe forgiue be intreated therfore O Lord to forgiue vs. For we glory be to thy name that we can so doe euen we forgiue where as signifieth because one put for the other Thus likewise There are two Sacraments because generally necessarie to saluation and if they were not so generally they were not Sacraments So that an argument might well be taken hence for refusing the other rather then inferring hereupon more then two Chemnitius his rule is this To a Sacrament of the Church there is required that I may so speake the generalitie of the commaundement of the diuine promise comprising all Ministers and all the faithfull of all times in the newe Testament An vniuersalitie he saith of the commaundement for time and persons both Ministers by whom and the faithfull on whom it is conferred One Simon Goulartius whom we haue alleadged in his notes vpon Cyprian writeth thus The ceremonies in ordaining of Ministers of the Church we commend so they be rightly and with edification obserued But Sacraments we deny them to be as which that is because they obtaine not a vniuersall vse For neither are all to be ordained but all are to be baptized and being baptized when they are in yeares they must come to the Table of the Lord. Doe men approue this reasō giuen by others and will they not take reason at our handes What is this but like wantons that will haue no bread at any ones hande but such a one or such a one they fancy though it be deliuered them as kindelie cut from the same loafe that others giue But because children make orts and are sicke of the wantons they haue a rod otherwhiles and the bread taken from thē and all little inough to bring downe their stout stomack glad afterwards to leape at a crust to prize husks hogs wash as the vnthrift did when he was in a strange country We néed not apply it they are of vnderstanding whome wee make answere vnto God giue them as inward and inlie a feeling of that we know they well vnderstand This third interpretation wee adde from their mouth whose presence neare his highnesse person may giue assurance of a truth The word necessarie hath a twofold signification One more large the other more strict Large as that which is necessarie vpon supposition if it may wel bee strict without supposition as that if must needes bee what ere come of it The first wee call generallie necessarie the second strictly absolutely simply necessary There are two sacramēts as generally necessary in that significatiō takē at large meaning no more because naming no more but two thesetwo not simply and absolutly necessary as if a christian were damned without them but as generally necessarie that is when they may be had according to Christs holy institution The wordes as generall as generall might bee and that of ourpose to giue full contentment but the deuil enuieth the peace of the church and crosseth otherwhiles our best thoughts and purposes when wee most intend them for other mens satisfaction Chap. 16. The Catechisme saieth That the bodie and blood of Christ are verilie and indeed taken and receiued of the faithfull Not plaine of transubstantiation yet it fauoureth too much And the article of religiō 28. saieth they are taken and eaten onelie after a heauenly and spirituall manner by faith DId the Catechisme deliuer these words The bread and wine are verilie and indeede the bodie and blood of the Lord not onely changed in their vse and qualitie but in their naturall substance so as mens senses are deceiued that take the colour tast and quantitie of one and other to be the colour tast and quantitie of those elements For they are all vanished and the verie bodie and blood is hid in the shapes and shronded vnder those formes and bee the partie faithfull or vnfaithfull he eateth that verie naturall bodie and blood of Christ vnder and in those shewes inclosed did the catechisme say thus Surely then had it beene transubstantiation and sauoured too much But being neither so nor in part so neither too much nor at all our brethren haue not done the part of the ministers and seruants of Iesus Christ to slaunder the doctrine of our church generallie in all our bookes contrarily professed and in this place particularly expounded For is not here in this sentence set downe a difference from Anabaptist and Papist The Anabaptist making them bare and naked signes the papist teaching as before briefly one clause distinguishing both dangerous opinions the bodie and blood of Christ verilie and indeede So then not onely bare and naked signes are taken and receiued so then not are onely as if there a stop and breath but are taken and receiued to shew they are not if out of vse and out of vse if not taken and receiued Of the faithful as if no faith then verily and indeede nobodie nor blood of Christ Of the faithful to distinguish from that falshood which teacheth the bodie and blood of Christ are verily and indeede vsed or not vsed bee the party faithful or not faithful For al this that our booke speaketh so expreslie yet men that are disposed to bee thwarting will slily beare the simple in hand as if what became not Eleazar did beseeme vs to dissemble whereby many young persons that take all vpon credit 2. Machab. 6.24 might thinke that our church so long continuing the Gospell publikelie profest were now gone to another religion But what should wee looke for from them whose heart is not vpright to the presēt truth Verilie and indeede the words they stick at fauour as much of transubstantiation as these words of M. Caluin where speaking of the elements in the Eucharist he saieth They are not bare signes but ioyned to their truth and substance Non sunt signa nuda sed veritati substan tiae suae coniuncta nec sacramenta domini vllo mode a sub stantis et veritate suasep arari oportet Cal institut lib 4. c 17. 15. Libéter accipie quicquid adexprimendà veram substantialemque corporit sanguinis domini communicationem Ibid. De modo siquis me interroget fateri non pude bit sublimtus esse arcanum quam vt vel meoingenio comprehendi vel enarrari verbisqueat atque vt apertius dicam expertor magisquam intelligam 32. Fios verècorpus sanguinem domini percipere P. martyr epest D. Bullingipag 1139. alibi Non igitur tantum panis vinum nectātum deitas chri sti c. Thes Aman. Pola Basil Ipsum corpuset ipse sanguis Christi reuera adsūt in sacra caena neither must the sacraments by anie meanes be seprated from their truth and substance Anon after is added by him I willingly admit whatsoeuer may make for expressing the very
protestaÌ„s per coÌ„trarium factuÌ„ directè obuiat sua protestatioÌ„i Glos in Caluinde constitut verb. sine praindicie conferen pag. 26. whose deede agreeth not with his protestation And a decree of a very auncient counsel prouides that no man should be admitted to speake against that whereunto he had formerly sub scribed as is alledged in the conserence before the king pag. 26. But leaue wee this their faire glosing and examin their reasons To the booke of 〈◊〉 prain 〈…〉 subscribe because there 〈◊〉 is something 〈◊〉 of which 〈…〉 make â—â—ie reasonable sense Neither sense nor reason are fit auditors of a businesse of this Argument For if they were what sense is there to put on loue or where reason is there to put on the bowels of compassion Is that which we know more inward then the inside of the gowne for it is the life of she body so we esteeme of the bowels and is the life of the bowels body person and al for so is loue wrought by a holy saith and compassion proceeding from both as a garment that a man puts of and puts on or is the Lord Iesus any such manner of attire which is the cause of all to be likened to apparell if so what reason and if no reason what sense is there so to argue A naturall man and we thinke such a one hath sense and reason perceiueth not the thinges of God neither indeede can bee no maruell then if he stumble at such places as these following The first reason therefore is that it containes thinges without sense As 1. whatsoeuer is manifest the same is light Ephesians 5.13 in the epistle readon the 3. Sunday in Lent Whatsoeuer is manifest the same is light Not without sense neither in it owne words vnlesse the greeke and original may be thought so nor in the proposition it selfe for viuinitie and Philosiphy acknowledg it for a truth nor in erperience for what euer is manifest the same is so by reasoÌ„ of the light either in it or vpon it nor in the coherence of the place for the Apostle she weth how al points of darknes whither in iudgement or practise mani festly are disconered by the light nor is it without sense in the vnderstanding of godly interpreters The Greek scholiast rendereth it so M. Beza coÌ„mendeth him for it Scholiasles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passiuè interpretatur vt sit seÌ„sus Quicquâ—d manifestum fit lucem s esselâ—â— cidum fiers coÌ„â—e nit 11. Beza Mâ—hâ—tamen simpliciùs videtur vt expositionem quam posui retineamus Muscul in Eph. 5.13 Some of our brethreÌ„ saieth Musculus take this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely passiuely is manifest but actiuely to doth manifest They haue truely their thoughts not vntrue But in my conceit it is more simple and plaine that we keepe the exposition I follow namely That which is manifest is light We must know a translater his office is wheÌ„ he commeth to a place somewhat indifferent in the originall as this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the meane to see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocis media partly actiue partly passiue to commend either interpretation to the godlie wisdome of the learned teacher who at more leasure vpon better opportunitie may farder expound it in handling his set lecture Lux actiuè passiuè so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actiuè passiuè It is light actiuely giuing it or it is light passiuely receiuing it Both waies since it is both waies may the worde be actiuely doth manifest or passiuely is manifest Either waie true neither way dangerous hereticall nor senselesse 2. It is without sense to say In the power of the diuine maiestie to worshippe the Vnitie These words in the Collect for Trinity Sunday are not with out sense For we worshippe the vnitie in the power of the diuine maiestie that is one in power deitie and maiestie Three epithets or wordes of attendance because 3. persons and yet all but one and one essence for as saith Fulgentius or Austin the book is diuersly quoted vnitie hath relation to the nature namely that one Vnitas refertur ad naturam Fulgent de fide ad Petam c. 1. who is God blessed for euermore All which is answerable to those auncient verses good for memory sound in diuinitie Like maiestie of persons Like power of the same but the deitie common to all So hath Victorious and before him Saint Basil in his bexameron the tenth homilie Far maiestas personarum Par potest asest earum communis deitas Victorious Id vnitatem coÌ„cernit potentiae vt vnaâ— in diuinis reimeat gloriam maiestatem Basil bexameroâ—s homil 10. Concerning the vnitie of power to retaine one glory maiestie in the diuine persons c. Glory maiestie and power in these diuine persons yet but one God to be worshipped 3. It is without sense Euery parishoner must communicate thrice a yeare and also receiue the sacraments and other rites Answer hereunto read this second part cap. 13. God is sade to be the father of all that is called father in heauen Ephesians 3.15 Our translation speaking of originally one greater then another Read on the 17. sun after Trinitie and of God aboue all chooseth to speake of the primitiue namely the father rather then of the diriuatiue and those that descend of him For if God bee their father then also must he needes bee the father of their families Secondly where others call this worde Parentela Paternitas cognatio tribus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpretatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quatenus de he minibus dicitur qui pregeniteres appellantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 familia and the Greeke scholiast progenitors and so differ but the translation in the communion booke giuing the name Father reconcileth all these diuersities 3. as the Apostle vseth an allusion or holy destant in the Greek so the translator seemeth to keepe it in our English by a grace of speech translating the name father thereby vnderstanding fatherhood and implying there is no father in heauen or earth whither Adam Abraham c. but God is a father of them and because of them therefore also of their kindred generations and families that come after 5. It is without sense This is the sixth moneth which was called barren In the Epistle read on the annunciation to Mary those wordes are taken out of Luke 1.36 The lesser Bibles render it thus This is hir sixth moneth which was called barren Hir put in which is no more in the Greeke then in the English as for the worde following both translate it alike which for shee not meaning the moneth but the woman Elizabeth which was called barren actus actiueril sunt in patiente praedisposito This ambiguitie is shunned no more in one then in another The sense is plaine howsoeuer and if without sense surely then onely to those who vnderstand not and that willinglie 6.
It is without sense Or euer your pots be made hote with thornes so let ind ignation vex him euen as a thing that is now Psalme 58.8 The difficulty in this place commeth hence Quia vox hebraa ollas et spinas significat subobscurus est hic locus c. Marlor Vulg. Marlo Tremel Stephan et alii because one and the same word signifieth a pot and a thorne Before the thorues shoot vppe or as a thing that is raw suddainelie tooke out of the pot ere the thornes crackle vnder both which interpretations giuen by learned men giue aime to one and the same marke shewing the speedinesse of Gods iudgement by two similitudes in one verse herein our vulgar english translation is to be thought no more senselesse then that which Marlorat and Auias Montanus follow vnlesse men whose exceptions these are intend to disgrace the originall who is in this an example to our communion booke and either both are free or both accessary to this senselesse imputation 7. It is without sense When the company of speere-men and multitudes of the mighty are scattered abroad among the beasts of the people so that they humblie bring peeces of siluer and when hee hath scattered the people that delight in war Psal 68.30 words no more voide of sense then are other translations This here deliuered by way of prophesie the other haue it by way of praier This onely in a third person that other in a second and a third As for the sense it is plaine to anie mans reading that the verse speaketh of subdueing the enemie not the multitudes onely and basersort doing homage in bringing peeces of siluer but their Captaines to and all those whose delight is in warxe Ratio secunda That forasmuch as wee are able to discerne that there is contradiction 1. To the booke of Articles which denieth that confirmation hath any visible signe Where as the last prayer in confirmation maketh imposition of handes to certifie the children of Gods fauour and gratious goodnes towards them Nor hath confirmation any visible signe as the word visible signe is taken for a visible element which euery sacrament hath namely in baptisme there is water in the Lords supper bread and wine but Confirmation hath no such thing For imposition of hands is a cirrumstance of action not a matter of substance as in a Sacrament euery visible signe is To this sense speakes the 25. article Confirmation hath not like nature of a Sacrament with Baptisme and the Lords Supper for that it hath not any visible signe or ceremonie that is any visible Element for signe or ceremonie ordained of God In which words it meaneth by signe a Sacramentall signe consisting of an outward earthly Element and substance so confirmation hath no visible signe As for that other of imposition of hands it is a signe of Episcopall action namely to certifie children confirmed vpon the prayer of the Bishop how God hath beene fauorable and good vnto them in that they are borne of beléeuing parents baptized into Christ brought vnto the knowledge of his grace will as is found by examining them in the principles of their holy faith c. Wherefore the Bishop praieth ouer them for increase of grace and vseth withall imposition of hands to certifie them by this signe of Gods fauour and goodnes towards them By which ceremonie saith Master Iunius the holy Apostles and Orthodox Fathers of sound iudgement would haue signified that a Christian man indued with repentance Qua cerimoÌ„ia sancti Apostoli orthodoxi patres significatuÌ„ voluerunt ChristianuÌ„ homincÌ„ resipiscentia et fide praditum atque ecclesia insitum vbilegi time probatus esset mancipari domino consecrari ad voca tionem suam sancte relligiose obeundam c. Iun. Paral lib. 3. c. 6. Libers Christiancrum statim post partum vt membra ecclesie baptizabaÌ„tur post quam noâ—nihil adeleuissent institueban tur impositione mannum confirmabantur ac dimittebantur ex coetu Catechumenorum ita vt liceret illis deinde adcaenaâ— accedere Vrsin Proleg Catechis pag 3. and faith and ingrafted into the Church after he hath been lawfully approoued of is giuen in seruice to the Lord and consecrated to goe thorough his calling whether generally as a Christian or particular this and that in a holy and religious manner Answerably vnto this vse of the Fathers and receiued by our Church Master Vrsinus speaking of persons to be Baptized hath these words The children of Christian parents presently after they were borne as meÌ„bers of the Church were baptized after that they were pretily shot vp they were instructed and by imposition of hands confirmed were dismissed out of the company of the Catechized so as they might after wards lawfully approch to the Lords Table This holy auncient custome to fore commendably vsed our Church at this day continueth But see more of this in this second part Cap. 11. 2. Contradictory to it selfe by affirming in the Catechisme that there are but two Sacraments and yet ascribing to Confirmation all things that are required to the being of a Sacrament either in that Booke or in the Booke of Articles It the Catechisme affirme there are but two Sacraments how are these exceptions at variance with themselues that men knowing and acknowledging so much yet both before in this Booke as also in the fourth reason here following in the fourth instance séeme to inforce by their sophistications that the Catechisme implieth there are more then two Againe it is false where it is said the Booke of Articles ascribes to Confirmation all things that are required to the being of a Sacrament as may appeare in the point before handled and the 25.27.28 Acticles expresly shew to the contrarie Ratio 3. That in our best vnderstanding it containeth in it some vntruths The third maine reason is to purpose if it can as well proue as it is ill alleadged But let vs examine the allegations as they are brought in order 1. Innocents are said to be Gods witnesses and to haue confessed and shewed his praise not in speaking but in dying This sentence here charged for an vntruth the Church of God hath taught heretofore Fro Christo trucidatos infaÌ„ tes inter marty res coronart Bern serm 1. de Innocent Si quaris eoruÌ„ apud Deum merita vt coro narentur qua re apuâ— Herodem crimina vt trucidarentur An fortè minor Christi pietas quam Herodis impietas vt ille quidem potuerit innoxios neci dare Christus non potuit propter e occises coronare ibid. Audi quod iniâ— ria non affectisint sed doronas mâ—ruerunt Theophi in Math cap. 2. Quod pueri prodommo oceisi sunt significat per humilisatis merstum ad câ—ron aÌ„martyrit esse veâ—ionduÌ„ Haimo part hyem desanct Innocen Iudaet martyruÌ„ sanguine reduÌ„dante Hilar. Can. 1. in Mat. Hercdis furor infantum mors populi
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
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