a double aduancement of Daniel First whereby he came into credit with the People by the occasion of the matter of Susanna Secondly whereby hee came into reputation before the King for expounding of his dreame Againe although the King tooke notice of Daniel's iudgement concerning Susanna Yet was it possible that hee should not aduance him either because hee was verie young or because hee thought this iudgement proceeded from dexteritie of wit not from diuine inspiration Or lastly because hee might bee as forgetfully ingratefull towards Daniel as afterwards was Balthazar till hee was aduertised thereof by the Queene r Dan. 5. 10. Mother N. The circumstance of time doth more conuince this Booke and that for two reasons First it appeares by this narration that the Iewes had yearely Iudges in Babylon and power to execute the ſ Susanna v. 5. 41. 62. Lawes of Moses which is no way probable I. First Nabuchadnezzar and Darius aduanced some of the Iewes in t Dan. 2. 48. 49. Babylon Secondly Hamman tels Ahashuerosh that the Iewes obserued their owne u Hest 3. 8. Lawes Thirdly the Romanes which kept downe the Iewes asmuch as the Babylonians yet gaue them leaue in some cases to keepe the capitall Lawes of Moses as appeares by Saint x Iohn 18. 31. Iohn and by Saint y Acts 7. 58. Luke Wherefore this is not so vnprobable as you would haue it N. Secondly against the time I thus reason Daniel is said to be a z Susanna v. 45 young childe and yet this Storie is reported to be done in the time of Cyrus a Susanna v. 65 but this is impossible For Daniel was carried away in the beginning of the b Dan. 1. 1. Captiuitie which lasted seuentie c Ierem. 29. 10. yeares euen to the first yeare of the raigne of d Ezra 1. 1. Cyrus So that Daniel could not be lesse then eightie yeares old in the first yeare of Cyrus I. First Some doubt not to auouch this to be another Daniel N. To what end then is this Storie annexed to his Booke I. That might be done because they were men of the same name nation spirit and happinesse But I relinquish this opinion as vncertaine and improbable The plaine answere is this that those words concerning Astyages and Cyrus in the end of Susanna are taken out of the beginning of Bel and the Dragon as is plaine by the Greeke Text Your calculation therefore is needlesse N. From the matter I come to the phrase For it semes by the Greeke that there should be an allusion in Daniels speech to the words e Susanna v. 54 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Elders which allusion is not found in the Hebrew or Chaldie tongues I. First no maruell if it cannot bee found For the names of Easterne trees are little knowne to the Grecians the rest in Europe as all Herbals doe witnesse Secondly though the Greeke Interpreter did allude it followes not herevpon that there was an allusion in the Hebrew or Chaldie Thirdly if all bee granted as also that the Storie is Apocryphall will you herevpon conclude that it is false and not to be read in the Church for morall vse namely to shew how God defendeth innocencie and conuinceth lust and malice N. I passe from Susanna to Bel and the Dragon wherein we disclaime two things First it is said that Daniel was six dayes in the Lions m den f Bel and the Dragon v. 31. whereas it is said in the true g Dan. 6. 19. Daniel that hee remained there but one night I. The Stories speake of two seuerall facts and times The first vnder Darius The second vnder Cyrus N. Darius was Cyaxares the Vncle of Cyrus and raigned with him in Babylon I. This Storie is vncertaine For Scaliger proues that Darius raigned ten yeares before Cyrus came which if it bee true your argument is at an end Againe h Master William Perkins in Digesto others thinke that Xenophon who tels your Storie is meerely fabulous and that Herodotus tels the truth saying that Astvages had neuer a childe but Mandana the Mother of Cyrus N. Secondly we wonder that Habacuk should i Bel and the Dragon v. 33. here be mentioned who was before the Captiuitie as appeares by his k Heb. 1. 5. prophecie I. If he were the same man yet might hee liue as long as Daniel Also you know how long Isaiah and Hosea prophecied namely at the least sixtie three yeares CHAP. III. Of Wisdome Ecclesiasticus and Baruch N. FRom the Historicall Books I passe to those Apocryphall Volumes which are tearmed Sapientall whereof the Booke of Wisdome commonly ascribed to Philo the Iew and Ecclesiasticus compiled by Iesus the Sonne of Syrach may be called Dogmaticall and the last namely the Booke of Baruch Propheticall I. Whither Philo penned the Booke of Wisdome wee dispute not But at this wee maruell that Doctor Iunius being a man of rare diligence could espie no errour in the Bookes of Wisdome or Baruch and yet your Eagle eyes haue found some of this kinde N. First wee blame the title then the matter of the Booke of Wisdome The title seemeth to make Salomon the Author thereof which is false without all controuersie I. It is not intended by this title that this Booke should bee ascribed to Salomon but it is only propounded as a Meditation or Soliloquie made in imitation of that diuine Wisdome of Salomon published in his Bookes of the Prouerbes the Preacher and the Canticles Of which kinde were the Meditations of Saint Augustine Bernard Anselme and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others N. In the matter of the Booke wee dislike two places First those b Wisdome 8. 20 wordes But rather being good I came into an vndefiled bodie wherein two errours are contained First that the soule is created before the bodie Secondly that according to the merit or demerit thereof it obtaineth a good or bad bodie which be the errours of Plato the Chiliasts and Origen Other plaine meaning of this place cannot be framed I. If you reiect the Booke because some place therein is not plaine what shall be done to the Epistles of Saint Paul wherein some things are c 2. Pet. 3. 16. hard to be vnderstood Nay what shall become of the Bookes of Iob Canticles Ezekiel Daniel and the Apocalips not to speake of Tertullian Possidonius Thucidides Sueronius Aristotle Archimidedes Lycophron and Persius which Bookes all will acknowledge to be as hard as profitable Furthermore two gentler interpretations may bee brought of this place The first is d Lyranus vpon this place vulgar namely thus But I becomming better that is making progresse in e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertue I came into a bodie vndefiled that is obtained a bodie neither polluted with fornication when I was young nor with adulterie when I was married howsoeuer according to the custome of the time
I vsed Polygamie The second exposition is this But rather being good that is in regard of my soule which though it were not free from Originall sinne yet was endued with as much strength of nature as may bee namely in respect of vnderstanding memorie or fancie came into a bodie vndefiled either with a too fierie or to foggie a complexion whereby the operations of my soule might haue beene made ouer dull or precipitate If either of these two meanings bee admitted your two imputations will vanish Lastly your latter errour which you pretend hath no ground For he saith not because I was good but being good I came into a bodie vndefiled shewing not the cause but the concurrent condition of the soule when it obtained a good bodie Neither indeed is your former aspersion very probable For though he say I came into the Bodie it followeth not herevpon that the Soule was made before This rather may bee the meaning My soule being created and infused came in an instant into the bodie N. In the second place wee mislike these words f Wisdome 14. 14. 15. When a father mourneth grieuously for his sonne c. By which place is intimated that the first beginning of Idols was the custome of the mourning for the dead whereas wee reade of Idols long before namely in the dayes of Rahel yea of Abraham and g Gen. 31. 19. 53. Ios 24 2. See Caluin Instit Lib. 1. Chap. 11. Sect. 8. Terah I. First the Authour maketh this only the occasion of the publique adoration of Idols by the commandement of Tyrants What is this to Rahel or Abraham which for ought you can produce had only their priuate wil-worships But tell mee I pray you what was Tammuz for whom the women mourned in the h Ezek. 8. 14. Prophet N. Some thinke he was Adonis Others say better that he was Osiris King of Egypt and husband to Isis who being slaine of his Brother Typhon was by her lamented and deified I. At what time raigned Osiris in Egypt N. Surely he was a most ancient King For he with his wife instructed the Egyptians in the vse of Wheate and Barley So that it may seeme hee was before the time of Abraham who went into Egypt when there was a famine in Canaan which he had not done if the vse of graine had not beene there knowne I. You see then by all probabilitie that the Idoll Tammuz was before Abraham and it may bee also before Terah For was not Prometheus the sonne of Iapetus or Iapheth the elder brother of Shem which first framed Idols much more ancient then Terah N. We insist not so much vpon the Antiquitie of Idols Only we say that man's minde desirous of a visible God was rather the originall cause of them then the fashion of the lamenting for the dead I. The Authour speakes not of the inward cause but of the outward and publique occasion Now you cannot proue that the Idolatrie of Rahel or Terah was not thus occasioned N. From the Booke of Wisdome I come to the Booke of Ecclesiasticus wherein we first mislike the Argument and Prologue then the Treatise it selfe I. The Argument is extant only in some Greeke Copies Neither seemeth it to be compiled by the Authour of the Booke Haue you not obserued that the subscriptions of Saint Raul's Epistles haue beene blamed by Ancient Diuines as things added by some vnskilfull Clarkes And what if the same should fall out euen in this Argument But now declare the fault thereof N. These words seeme to be very i The argument of Ecclesiasticus verse 8. according to Iunius arrogant This Iesus did imitate Salomon and was no lesse famous in wisdome and doctrine c. I. Why doe not you translate them as Iunius did namely thus He was a follower of Salomon no lesse endeauouring to proue wisdome and Learning what is the scruple N. He seemeth to equallize Iesus to Salomon I. When wee say Let thy will bee done on earth as it is in heauen And forgiue vs our trespasses as we forgiue Also when k Math. 5. 48. Christ saith You shall bee perfect as your father which is in heauen is perfect is it intended that we should doe Gods will equally to the Angels Or that we should pardon sinne or bee perfect in equalitie God N. These phrases doe not import a iust equalitie but a likenesse of proportion according to the degree and measure of our weaknesse I. The same may be here affirmed For as Salomon by his infused gifts did search out wisdome so Iesus no doubt by his purchased habits might tread the same steps though in an vnlike degree and bee as famous in his time and kinde as Salomon was in his N. In the Prologue these words declare the spirit of the Authour to bee nothing l In the Prologue of Ecclesiasticus verses 6 7. according to Iunius propheticall And to this take it in good worth though wee seeme to some in some things not able to attaine to the interpretation of such words as are hard to bee expressed For the things that are spoken in the Hebrew tongue haue an other force in themselues then when they are translated into an other tongue c. Furthermore the first words take in good worth are in the m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke to haue or giue pardon A phrase nothing befitting the maiestie of God's Spirit I. First the Greeke word may signifie some thing else then pardon or remission Saint Paul vseth it for n 1. Cor. 7. 6. Permission Besides it is a strange phrase in Greeke to haue pardon for to giue pardon The simple meaning of the place is to permit willingly or beneuolently or take in good worth as wee translate it Secondly he saith not if we be vnable but if wee seeme to be vnable Thirdly he maketh a translation to be inferiour to the originall and the Greeke to the Hebrew The former is plaine by daily experience The latter may be thus explained First the Greeke tongue came by the confusion at Babel whereas the Hebrew was more ancient and diuine Secondly the Hebrew roots are verbs and those few and are easily found by certaine Letters whereas the Greeke Theames are variable infinite intricate Thirdly whatsoeuer the Greeke doth adde to or take from the Hebrew proceedeth from imperfection as namely the adding of the neuter gender and of cases as also of indefinite tenses is a thing most needlesse So the taking away of genders out of verbes and the future tense out of the Imperatiue Moode which only should haue beene therein as also of the fiue last formes of Coniugations wherein the Arabians were imitated doth argue great confusion Fourthly if this Prologue were penned by the Authour and your argument were in full force the Booke were only excluded the Canon but not out of the Church wherein we defend that Apocryphall Bookes may be read for morall vse Fiftly to
but rather to Faith in the Acts to Repentance in Marke to the putting away of the filth of the flesh in Peter I. Tell mee I pray you by whom are these three things wrought N. By the Spirit of God I. And what relation hath the Spirit to Baptisme N. It is the essentiall inward forme thereof whereby the water is assumed as the manhood by Christs God-head I. If that were true why doe you separate the forme from the matter which God hath conioyned But I must here aduertise you that you sticke in a vulgar errour For I demand Is a Sacrament a thing simple or else compounded N. It is compounded of a thing earthly and a thing heauenly I. What is that heauenly thing N. The Spirit of God which purgeth our sinfull soules as water doth our vncleane bodies I. Then obserue this argument Those things of which a thing is compounded are the matter thereof but of water and the holy Spirit Arist Phys lib. 2 cap. 3. Met. lib. 1 cap. 3. lib. 4. cap. 2. Baptisme is compounded these therefore are the matter thereof N. What then doe you make the forme of Baptisme I. The vnion of the Water and the Spirit as the vnion of Christ his Deitie and Humanitie is the forme of his Person And as the vnion of the soule and bodie is the forme of man And this to bee true you might haue learned by Athanasius Creed the matter whereof you Obserue by this that most heresies in diuinitie do proceed from errours in Logique and Philosophie could not before disallow The wordes are these For as the reasonable Soule and flesh is one man So God and man is one Christ By this you may obserue That the Spirit is not disioyned from the water in Baptisme considering they both concurre to make the matter thereof N. But wee cannot be assured that the Spirit doth alwayes concurre with the water howsoeuer you do confidently auouch that Children In the rubrick of Confirmation before the beginning of the Catechisme being baptized haue all things necessary for their Saluation and be vndoubtedly saued Touchinh the former clause thereof I intreate you now to be silent because I will obiect it in Confirmation I. The latter clause then needes little defence For seeing Baptisme is the ordinarie meanes of saluation why should wee causelesly doubt of their Saluation which haue beene made partakers thereof For not only Charitie but euen Equitie forbids vs to doubt N. Yea but some scruple remaineth because we want the certaintie of infallibilitie I. That certaintie is needlesse in our ordinary censures of other mens eternall state For where prudence vpon necessitie doth not weigh down the ballance Charitie must heaue it vp and according to the Law fauours must be inlarged And now let me admonish you of the like cauill made against the words in our Liturgie in the Buriall which are these In sure and certaine hope of resurrection to eternall life By which wee doe not imply a certaintie of infallibilitie but of equitie alone For although persons bee baptized yet if they bee excommunicated or other wayes hainous Malefactors wee denie them the vse of Christian Buriall Forasmuch as by the rule of prudence wee presume not to speake of them in that manner N. Of your Popish Superstitions in Buriall wee shall treate in due place Now against your Scriptures brought for the necessitie of Baptisme although I might except against these words in Genesis shall be cut off from his people as being meant of Temporall Death not of Eternall Damnation yet because I finde some of our owne men so to expound it also I will omit it and come to my second exception which is this You pretend that Baptisme is before Faith whereas both in Marke and the Acts it is set in the latter Acts 8. 37. place Yea and Philip requireth faith of the Eunuch before hee would admit him to Baptisme I. We denie not but in men of yeares faith may come before Baptisme N. By Faith alone wee are saued what need then of Baptisme I. If you speake of absolute necessitie God could haue saued vs not only without Baptisme but euen without faith yea euen without Christ For if hee had giuen vs immutable grace before our fall Christ's death should not haue beene necessarie and so faith had beene void and consequently Baptisme But if you intend a conditionall necessitie in regard of God's Decree it will appeare that Christ's death was an efficient cause howbeit not the principall for that was God's loue but a working Iohn 3. 16. meritorious cause As also that faith is an instrument actiue and Baptisme passiue applying to vs the merits of Christ's death Againe whereas you say that wee are saued by faith alone Doe you imagine that faith may bee void of good workes N. I detest that Poperie But what is this to Baptisme I. Is it not a good worke and fruit of faith to seeke for externall Baptisme N. Yet by this it is manifest that Baptisme succeedeth faith which contradicteth your assertion I. Though Baptisme do only confirme faith in men of yeares is it therefore needlesse to Saluation But yet Infants faith is apparantly concurrent with Baptisme by which it is begotten For as Infants may be elected by Predestination and also may be comprehended in the Couenant and faith of Parents So withall there must be required in them the Spirit of God which shall worke analogicall faith or the Seed-plot thereof from which at the time of effectuall Vocation or Conuersion shall issue the seasonable fruits of Sanctification N. My third exception against your Scriptures is this Whereas it is said He that shall beleeue and be baptized shall be saued it is immediately added He that shall not beleeue shall be condemned So that Baptisme is omitted as no necessarie meanes of saluation I. Your proofes are taken from silent witnesses which cannot bee of force In this manner Baptisme is not mentioned as needfull and therefore is not needfull N. Yet according to the rules of discretion Baptisme should be named aswell in the negatiue as in the positiue I. By the same rule what is largely set downe in the former is vnderstood in the latter because it is presupposed that no heartie beleeuer will neglect Baptisme N. Besides these exceptions against the texts by you alledged wee haue other reasons to disproue the necessitie of Baptisme As first many Persons Circumcised and Baptized haue yet failed of eternall life And therefore it seemeth that these are not necessary meanes of saluation I. Many that haue had sufficient cold and drought in their bodies haue yet died of grieuous diseases and therefore these qualities are not meanes of life N. Heate and moysture must also concurre or else these are insufficient I. So the Spirit must concurre with Water or else it is not auailable For though the Spirit be not tied to Meanes yet may we not vilifie the meanes as vneffectuall or moue
and our tearme of Penance in the Collect vpon Mid-sommer Day CHAP. XVII Of Matrimonie N. FRom your Sacraments I proceed to your Rites which seeme to bee certaine customes not Sacramentall And belong either to the liuing as Marriage and Churching or to the Dead as Buriall Marriage is a bond most honorable Concerning the bond you erre two wayes First you straightly charge the parties that if they know any impediment they confesse it I. Forasmuch as many thousands of your tune haue beene publiquely married neuer stumbling at these words I maruell what new mysterie you haue here digged vp N. Wee vnderstand that some of your men vrge these words for the Defence of the Oath ex officio which is to vs a Scourge and a Scorpion I. Neuerthelesse we may iustly vrge it For what is the Oath ex Officio but the adiuring of men to confesse things tending to their owne damage in appearance howsoeuer indeed they further both Truth and Charitie N. But what Scriptures can you alleadge for this Antichristian oath I. If you meane that it was ante Christum before Christ You shall heare not onely that r 1. Sam. 14 24. Saul a wicked Prince charged his people with an oà th Nor yet only that good Ioshua did vrge ſ Ioshua 7. 19. Aehan to confesse a sin against himselfe no nor yet that Ioseph at least according to your owne interpretation vpon the Letanie did adiure his brethren to bring Beniamin for though these were holy men yet they might erre but euen the neuer failing Law of God commanding the Priest to charge the woman suspected of adultery by an t Numb 5. 19. oath to confesse her owne fault if any such had beene But if you meane that it is Antichristian because against Christ it was vsed by the u Math. 26. 63. High Priest Remember withall that Christ obayed it which he would not haue done had it proceeded from Antichrist as you pretend Nay if we be bound to giue a x 1. Pet. 3 15. reason of our faith to euerie man that demandeth it how shall we presume to hide the truth from our lawfull Superiours N. To grant for the present that the Bishops are our Superiours lawfully ordained yet they may not vnlawfully proceed against vs Seeing God hath appointed that by the y Deut. 19 15. mouth of two or three witnesses euery matter should bee confirmed I. Indeed when a man is accused an others testimonie is needfull But when presumptuous circumstances concurre then either one witnesse is sufficient as wee reade in the Storie of z Ester 2. 22. Ester or else though there bee no witnesse yet iudgement may passe as we find a 1. Kings 3. 27 the historie of the women which came before Salomon But why may not confession be extorted from men aswell by the reuerence of an oath as by torments in case of treason Or by a man 's owne folly as in the storie b 2 Sam. 1. 16. of the Amalekite Neither is this a seruile betraying of a mans owne Person but a necessary bewraying of the truth which wee ought to preferre before our owne liues N. Your second errour in the bond of marriage is that you make it indissoluble for you say that it shall neuer bee lawfull to put them asunder c. I. What lawfull causes of separation can you forge N. The causes without forgerie are two which concerne either the efficient cause or the matter Of the first kind is the consent of Parents without which notwithanding you ratifie sundrie Marriages I. First although the consent of Parents bee requisite to the making of Matrimonie yet if it be once consummated the want of it makes not this a nullitie Secondly in some cases Marriage is not only effectuall but euen lawfull without this consent As in case the Father will not indure his Childe to marrie any saue an Heretique or notoriously wicked person And if the Childe after the Et Validum Licitum yeares of discretion can neither with long strife restrain burning nor by himselfe or friends euer intreate his Father or if the Magistrate interpose his authoritie herein the Marriage without Parents consent in such a case shall be ratified both in earth and heauen N. The cause drawne from the matter belongs either to the whole person or some part thereof Of the former kind is that case when there is an errour in the Person As when Leah came to Iacob in stead of Rahell I. If the Law doe herein determine Seperation as you tearme it vpon iust triall of vniust collusion The reason is because the parties by God were neuer conioyned As for ex-example Iacob because hee neuer promised Marriage to Leah was not in rigour bound to confirme her single fact N. The cause drawne from the parts of the Person doth either appertaine to the Bodie or the Soule And further to the bodie either liuing or dead In the liuing bodie may be a Defect or a Disease Of the first kind is that when a man is an Eunuch or an Hermaphrodite Of the latter sort is the Leprosie falling Sicknesse or any such contagious disease I. The Eunuch and Androgine are not fit subiects of Marriage therefore wee cannot separate them but only declare that they were neuer conioyned As when wee breake an oath made of a thing vnpossible or vnlawfull wee doe not dispence with the former bond of the oath but onely we shew that the matter of this oath is defectiue and so makes a nullitie Concerning a Disease if it were before wedlocke and concealed by fraud we answere as before But if it follow Marriage then absolute seperation may not be granted For God that inflicted the tentation will giue the issue therewith that is either healing or patience with the gift of chastitie N. But death may lawfully be inflicted and so the married couple lawfully separated I. What is lawfully performed by the Magistrate is done as by God himselfe who may not be confined within Lawes Againe the Magistrates intent is of himselfe onely to make a diuorce betweene bodie and soule and so the seperation of the married parties doth only follow by accident Lastly the malefactor dying ceaseth to be a subiect capable of Marriage and therefore of diuorce or separation For if wee will not speake improperly separation cannot be betweene things which being separated doe not retaine there being As for example If it be true which some thinke that the soules of bruit beasts bee accidents and annihilated by death then the tearme of death doth equiuocally agree to man and beasts considering that in the one there is a proper separation but not in the other N. The Cause borrowed from the soule is Infidelitie Subiectiue in anima Organice Obiectiue in Corpore or Adulterie Touching the first you disanull not Marriages made betweene Papist and Protestant I. But some of your friends at Amsterdam doe allow Pollygamie in their Proselytes which
belonging to the liuing we come to the Buriall of the Dead wherein wee dislike the Person Manner and Place Touching the first we maruell that you make Buriall a Ministeriall Dutie seeing the Law prohibiteth the Priests to defile themselues by the e Leuit. 21. 1. Dead I. You were lately displeased because we vsed Purification being Iewish And now you would haue vs vse the Iewish manner of Buriall Wee like not this that with the same breath you blow both hot and f Reclusis illud hoc clausis Lahijs cold Againe tell I pray you what meane you by that defiled with the Dead N. It seemeth that g Leuit. 21. 3 4. lamentation is thereby meant I. Where is then your Argument The Priest may not lament for the Dead He may not therefore be present at Burials to comfort them that lament with his deuout exhortations and prayers N. We reade not that the Priests did burie any man and therefore to make this their office is against Scripture I. It is not against but besides Scripture were it as you pretend But the truth is we doe not appoint the Priest to burie that act being in a manner meerely ciuill but only to assist the Funerall for the comfort and instruction of the liuing N. The manner of your Burials doth also displease vs Forasmuch as you vse sundrie Prayers therein which seeme to fauour the Popish Purgatorie I. The Dumbe Shewes of Other Churches though wee condemne not yet wee cannot suppose that they containe so much reuerence and deuotion as our custome doth As for the Purgatorie you mention it is a forgerie of your owne Iealousie considering wee pray for nothing in the behalfe of the Dead saue only that wee seeme to be in good hope of their ioyfull resurrection of which matter wee treated in Baptisme N. Yea but Prayers being rehearsed at the Graue haue some smell of Superstition I. Were you as quicke-sented as the Vultures of Romulus yet could no such sauour bee here felt forasmuch as our Prayers being in the mother tongue are discerned by the meanest auditor to containe nothing but matter of consolation and hope to the liuing N. Funerall Sermons are of the same branne and therefore iustly abrogated in the Reformed Churches N. If those Sermons containe flatterie or errour wee may not defend them But if they be replenished with hopefull and consolatorie doctrines we doubt not to thinke them to bee of that nature of which was the famous lamentation of Dauid made for his King h 2. Sam. 1. 17. and his Friend Or of which were those worthy Orations i The Funerall Orations of Basill and Gregorie Funerall which deserue to bee written in Plates of gold celebrated in all antiquitie And certainly if a Word in Place k Prou. 25 11. and l Prou 15. 23. Time bee so precious If wee bee commanded to preach in m 2. Tim 4. 2. Season Can any Sermon be more seasonable then when God's iudgements concurre with his word when the sense of mortalitie doth kindle deuotion and griefe quickneth Charitie Thinke you that when the men of Iabesh fasted n 1. Sam. 31. 13 seuen dayes at the buriall of Saul and his sonnes and when Mary wept at the Tombe of her o Iohn 11. 31. brother a Sermon would haue beene vnseasonable Suppose you that in all those seuen dayes before mentioned prayers were not mingled with their fasting As for the Reformed Churches wee censure them not neither may they condemne vs Forasmuch as the Strangers amongst vs being men of their owne Countrie and Discipline doe still retaine Funerall Sermons N. Wee are most offended with your Place of Buriall which is the Church or Church-yard wherein you seeme to place great holinesse I. Wee doe in some Cities allow men to be buried in a field set apart for that purpose N. But euen that field is reputed holy ground I. And that most iustly For did not Abraham refuse to be buried among the p Gen. 23. 6. 9. Hittites Did he not there buy a field for buriall wherevpon the Place was called Hebron Did not Iacob desire to be buried with q Gen. 49. 30. Abraham Ruth with r Ruth 1. 17. Naomi The old man with the Å¿ 1. King 13. 31 man of Iuda Did not the Pharises purchase a field for t Math. 27. 7. strangers called Acheldama a field of u Acts 1. 19. Bloud Is it not probable that the brethren of Ioseph desired to bee buried with him in x Acts 7. 16. Shichem Did not the men in the Primitiue Church desire to be buried neere the Martyrs by whose Tombes afterwards in the Halcionian dayes of Peace Oratories and Churches were built for the honour of Martyrdome not for the worship of Martyrs Are not the bodies of Saints departed still members of Christ being vnited to their soules not onely by the relatiue hope of the resurrection but euen by the vnion of Christ's Spirit And by what more liuely signe can we testifie or signifie this our beliefe then by interring them in or neere some Church where they may be reserued better then in the y Where the Kings of Egypt were buried Pyramides of Egypt till the second comming of CHRIST Finis Libri Primi THE SECOND BOOKE Of the New Liturgie CHAP. I. Of the Booke of TOBIT FRom the Old wee passe to your New Liturgie wherein you haue both added the Apocryphall Bookes to the the Canon And haue in sundry sorts depraued the Canonicall Text it selfe I. The Apocryphal The Booke of the Articles of Religion Article 6. Bookes as Hierome saith the Church doth reade for example of life and instruction of manners But yet doth it not apply them to establish any Doctrine N. Against the reading of these Bookes I thus argue Whatsoeuer is read in the Church ought to be Canonicall Scripture But these Bookes are Apocryphall not of the Canon Wee may not therefore be vrged to reade them in the Church I. First your conclusion strayeth from your reason like a bird from her nest It should haue beene thus framed They may not therefore be read in the Church You pretend as if you were vrged and inforced to reade them the â—utâ— is if you did not delight in contention as the Viper that was pleased with the bloud of her owne tongue which shee grated against the file you might easily perceiue that the Booke leaueth it to your discretion whether you will read a Canonicall or an Apocryphall Chapter N. If we may not reade them then much lesse bee vrged to the reading of them So that my Conclusion was a Secondarie or Corollarie naturally following out of the proper conclusion of mine argument I. In the meane time you see that your oft complaints of vrging and hard vsage being both causelesse and respectlesse doe deserue to exasperate the State against you For many things â—o doubt had beene either altered or mitigated had
guests to Abraham and Lot did eate d Gen. 18. 8. 19. 3. really I. That word really is by you added to the text But tell me did not you tearme him an Angell that appeared to Manoah Did not he refuse to eate Is not this reason thereof rendred there because hee was an Angell as if it had beene said Manoah knew not that hee was an Angell for then he would not haue inuited him to meat So that if we take things in the most vulgar meaning Angels may sometimes eate sometimes refuse to eate sometimes eate in a vision But to speake properly Angels cannot eate N. Why Doe they not assume true bodies of men Is it not thought the Deuils propertie to assume aerie bodies I. Although they that so say cannot proue what they say yet to grant your saying what will you gaine That bodie that eateth must be vnited and not only assumed But the bodies of Angels are assumed not vnited for they haue no vegatiue nor sensitiue soule They therefore cannot eate N. Doe the Good Angels then deceiue men I. They cause men to beleeue that they are men when indeed they are e Heb. 13. 2. not this is not deceit but concealing of the truth for a season N. From Angels eating I come to their speaking concerning which we are much displeased that the Angell in f Tobit 5. 12. Tobit calls himselfe Azaria the sonne of Hanania g So Iunius trrnslateth it the Great and makes himselfe to be of the Tribe of h Tobit 7 3. Nepthali I. Concerning the first some men well expert in Hebrew doe thus answere that Azariah signifieth a helper from God and Hananiah the mercifull of God The former name may agree to an Angell the latter to Christ For Angels are called the i Iob 1. 6. sonnes of God and we the brethren k Heb. 2. 17. of Christ But wee doe rather imbrace an other lesse subtile but more safe answere namely that the Angell spake according to his appearance only N. This is equiuocall forgerie I. What if the Authour of the Storie had called the Angell Azariah N. Hee had belied the Angell for himselfe auouched his name to be Raphael I. The Authour of the first Booke of Samuel saith that Samuel spake to l 1. Sam. 28. 15. Saul seeking his counsaile by the Witch of Endor Thinke you that he was indeed Samuel or rather Satan N. He is tearmed Samuel because hee appeared in his habit as also because the Witch or at least King Saul did repute him so to be I. So this Angell was taken for Azariah and therefore for a time bare his name Concerning the latter place First we say that the Angell did not affirme himselfe to bee of that Tribe but only Tobias who spake according to that which he saw Secondly the Angell himselfe doth secretly insinuate that men ought not to inquire after his tribe and kindred wherfore these speeches were not lying as you suppose but either true according to the present appearance or Mysticall N. Next to Good Angels wee are to intreate of the Euill And first of their name then of their nature Touching the former the m Tobit 3. 8. Booke of Tobit saith that the name of the euill spirit was Asmodeus which seemeth a name verie vncouth I. What thinke you of the name of Beelzebub so often * 2. Kings 1. 2. Math 10. 26. Marke 3. 22. Luke 11. 15. vsed N. That the Deull may haue a name we grant But where also doe you reade of this name Asmodeus I. It is an Hebrew name signifying a Destroyer as also doth Abaddon or a Apoc. 9. 11. Apollyon N. That is the King of the Turkes or Papists as some thinke not the Deuill I. The Pope in your opinion is Antichrist and the Turke as some iudge Now who can bee the King and God of Antichrist but Satan N. After the name we proceed to the nature wherein we may consider either his affection or his limitation For the first this b Tob 6. 14. Authour saith that the euill spirit loued Sara which seemeth to fauour their errour which mistooke the place in c Gen. 6. 2. Genesis saying that Angels which bee the sonnes of God fell in loue with the daughters of men that is women according to the fable of Incubus and Succubus and that this was the proper cause of the deluge I. Herod said to his seruants concerning Christ that hee was Iohn the Baptist raised from the d Math. 14. 2. Dead Did Saint Matthew fauour the errour of the Herodians or Pythagorians which fained soules to passe from bodie to bodie N. He brought in Herod speaking according to his owne erroneous opinion and yet being an Historian not a Censor did neither approue nor reproue him I So might this Authour introduce Tobias speaking according to the popular sentence and yet himselfe be tainted in no sort with this errour Againe when Tobias saith an euill spirit loueth her the word loue may signifie to haunt to keepe company with to bee accustomed vnto for so the nature of the Greeke word doth beare Or else the spirit might loue her not in regard of affection but in respect of his charge that is hee might loue and desire to preserue and keepe her till Tobias came that should bee her true husband because hee was nearest of her kindred Or he might loue that is lesse hate e Compare Gen. 29. 31. Sara then the seauen men whose liues hee tooke away as wee say the Lions loue only their Keepers because they seeme to spare them alone Lastly if Tobias at that time were in an errour he afterwards did retract it telling his Father that the Angell had healed his f Tobit 12. 3. wife that is had freed her from the vngratefull societie of Satan N. Hitherto of the Deuils affection now followes his limitation wherein you erre both in regard of the meanes and manner Touching the former you make the perfume of a fishes liuer to driue away Satan if you beleeue the fabulous and Magicall g Tob. 6. 7. 16. Tobit The like is to bee said of the healing of Tobit's eyes with the gall of a h Tobit 6. 8. fish I. If the fight of the brazen Serpent might cure the i Numb 21. 9. Israelttes If the shout of the Hebrewes and the noyse of the trumpets cast downe Iericho's k Ioshua 6. 20. walls If Elisha could heale the bitter waters with l 2. Kings 2. 21. salt and the deadly pot with m 2. King 4. 41 meale If Isaiah could remoue the byle of Ezekiah with a lumpe of drie n Isa 38. 21. figs If our Sauiour Christ could heale the woman that had the bloudie issue with a touch of his o Luke 8. 44. garment and the blind man with spittle p Iohn 9. 6 7. and water If Peter's shadow could cure the q Acts 5 15. sicke If
Paul's napkin could driue out r Acts 19. 12. Compare 2. Kings 5. 10. Deuils why might not this perfume at God's appointment expell Asmodeus Againe the Angell in Å¿ Tobit 6. 18. Tobit saith that Prayer was to be adioyned thereunto not vnlike the speech of Christ this kind goes not out but by fasting and t Math. 17. 21. Prayer Both which were vsed by Tobias Thirdly u Vpon Tobit 6. 17. Iunius himselfe saith that the Perfume of Sacrifice was adioyned to the perfume of the fishes liuer The like answere will serue for the fishes gall whereby the blindnesse of Tobit was healed N. The second limitation of the Deuill was his confining into the vttermost parts of x Tobit 8. 3. Egypt which seemeth to be meerely fabulous I. The Deuils desired that they might not be commanded to goe out into the deepe that is into the y Luke 8. 31. Sea N. By the Deepe is meant Hell as in the z Apoc. 20. 2 3. vision of Iohn I. Thinke you the Diuell was in Hell a thousand yeares together and neuer came into the earth Will you produce a Story that the Diuell was quiet for a thousand yeares from all inuasion and operatiue temptation Againe although the word deepe be so taken in the Apocalypse yet can it admit no other signification in the Gospell When it is said in z Genes 1. 2. Genesis that darkenesse was vpon the deepe will you by deepe vnderstand Hell or rather the Sea or waters in generall N. Yea but in the New Testament this word doth onely betoken Hell and indeed whereas properly it signifies a bottomlesse place it cannot be attributed to the Sea but by a figure forasmuch as the Sea hath euery where a bottome I. When a Rom. 10. 7 Saint Paul saith who shall descend into the deepe c. will you interprete this of Christs going into Hell If so you doe the men of your owne b H. â— Classis will condemne you Againe whereas you affirme Hell and not the Sea to be bottomlesse in proper speech doe not you suppose Hell to be a Place Make you Place to be Superficies or Space N. I am of the refined opinion that it is a Space I. Is not euery space finite If hell be properly bottomlesse shall it not bee properly infinite and consequently no place N. I grant that the Deepe may bee taken elsewhere for the Sea but here it cannot bee so meant for the Diuels voluntarily did carry the heard of Swine and by consequent themselues into c Mark 5. 13. the Sea I. The Diuels might strike the Swine with dizzinesse or madnesse and so force them to rush into the Sea and yet themselues not enter into the same Secondly although this place be called a Sea by Saint Marke yet Saint d Luke 8. 33. Luke termeth it a Lake Now the Diuels requested that they might not be sent into the Deepe that is into the maine Sea For they were loth to depart out of the Countrey as appeares by Saint e Mark 5. 10. Marke Thirdly they were not so much afraid to enter into the Sea as to be confined thither because their ordinary occasions of temptation were found in the Land Tell me I pray you haue not some f Scaliger exercitation 359. Section 13. Peripatetians confined Angels to the Orbes of Heauen and some of another g Patriâ—ius in noua Philosophia faction to all the Elements May not we as iustly suppose that euill spirits are for a season confined into some Places N. That passeth my skill I. But it passed not your will to contradict N. I passe from Angels to the meanes of our preseruation which either concerne the body or the Soule Of the first kinde was the curing of Tobits eyes with the gall of the fish I. This was answered before when wee spake of the expelling of Asmodeus N. To the second sort appertaine those immoderato praises which your Author giueth to Almes saying that it deliuereth from death and purgeth from h Tob. 4. 10. 12. 9. and 14. 11. all sinne whereby the doctrine of popish merit is establisht I. Is not almes by Tobit called righteousnesse Doth not Salomon say that i Pro. 10. 2. righteousnesse deliuereth from death N. That is not to be vnderstood of the merit of almes deliuering from eternall death this being the peculiar operation of Christs passion but it is a way wherein if we walke by faith in Christ we shall be safe from death of Soule and Body I. The same interpretation might you make of Tobits wordes if malice did not hinder your voyce as the siluer squinancie did Demosthenes N. But how can almes purge sinne I. How can almes redeeme k Dan. 4. 14. sinne N. Indeed the Chaldie Paraphrast hath it redeeme But the Hebrew veritie saith breake of not redeeme I. But Caluin telleth you though we translate it redeeme according to the Chaldie yet Popish merit hereby cannot be confirmed N. It may bee in some proper sense said that almes redeeme that is recompence our iniquities against our neighbour But our redemption from the diuine wrath is onely by the death of Christ I. In like manner may we say that almes purgeth away sinne Furthermore concerning this controuersie of merit I take you to bee an incompetent aduersarie forsomuch as you vnderstand not the state of the question as shall bee demonstrated in another disputation N. Because you seeme to put off this Combat I will passe from the errours of this Booke touching things to be beleeued to those which concerne things to be done I. You might haue spared all this labour For we reade neither this nor any like booke for the establishing of the Doctrine of faith but only for morall instruction N. But this booke is contrary to the Doctrine of faith as hath beene shewed by proofe I. Your shewes haue beene golden your proofes leaden as hath beene shewed by their reproofe N. The errors concerning duties are two For either they pertaine to Marriage or to Buriall Concerning Marriage this l Tob. 7. 1â— Author seemeth to make a Contract the same in essence therewith Whereupon it may seeme you haue mis-translated the place in m Math. 1. 18. Mathewes Gospell after this manner when his mother Mary was married to Ioseph before they came to dwell together wheras it should bee thus rendred when she was espoused c. Before they came together Thus your interpretation seemeth to make Marriage and Contract all one in substance as also to inferre that our Sauiour was conceiued in or after Marriage I. Concerning the first point it may thus appeare out of the n Deut. 22. 24. Law where the espoused woman is called a Wife and if shee bee conuicted of wilfull vnchastity is reputed as an Adulteresse worthy of death By which it is manifest that a o De praesenti non de futuro Contract for the