that the omission of them would be undecent 3. I much question whether or no two crosse motions of a finger or a thumb be so proper agreeable and exactly symbolical unto so high dreadfull and profound a mystery as the delivery of us from the power of Satan and darknesse and the translation of us into the kingdome of the dear Son of God as you affirm and I shall hardly beleeve you unlesse you bring other proofs besides the Hyperbolies of the Fathers As for that which in confirmation of the Minor you quote out of Tertullian 1. It is urged by some not onely for the signification but also for the operation and efficacy of the Crosse and whether you will go so far I cannot tell 2. Unto it Mr. Whitaker when urged by Papists for Traditions gives this answer Tom. 1. pag. 390. At anima side contra Satanam munienda est non cruce Veteres quidem se hoc signo adversus Daemonas munitos esse putârunt sed hoc ex haeresi Montani fluxit And of him Mr. Fuller in his History of the University of Cambridge pag. 125 gives this deserved character He was one so exactly qualified that the Professors Chair may seem made for him and he for it they mutually so fitted each other 3. I would desire to know how you like the companion of the Crosse in Tertullian the holy oile caro ungitur saith he in the words immediately foregoing ut anima consecretur but perhaps you are for the reviving of that as well as for the using of the Crosse and some stick not to say that 't is as ancient as the Crosse One thing more I cannot but remember you of before I leave this Section and it is a distinction of mystical signification by the learned and reverend Morton the word mystical signification hath two acceptions saith he General Def. pag. 52. The one Sacramental by signification of grace conferred by God the other is onely Moral by signification of mans duty and obedience towards God The ceremonies which we defend saith he are onely mystical Moral not Sacramental and for his disclaiming these he gives this reason page 53 54. A sacramental sign being as sacramental so likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seal of Gods promises Rom. 4. as the Apostle calleth Circumcision is alwaies founded upon the expresse Covenant of God therefore none but the Author of the Covenant may institute or appoint any such sign For whosoever shall undertake to adde a seal unto the Will and Covenant of any Testator amongst men is forthwith held Falsarius and thereby made obnoxious to the Law and lyable to the grievous judgements of man How much more damnable an Act were it for any to affix any sign properly Sacramental unto the Testament of our Lord Jesus which whosoever shall attempt to do becommeth guilty of sacrilegious depravation of the blessed Mysteries of Salvation Now you make the sign of the Crosse to be that which Morton calls a Sacramental signe for he describes a Sacramental signe to be that which signifieth Grace conferred by God is not the rescuing of a person from the power of Satan into Gods Sonship and Family as for your other expression Baptisme is the Exorcising of Devils I am not much delighted with the repetition of it a grace conferred by God and unto this you say the sign of the Crosse is exactly Symbolicall and therefore a Sacramental sign Dr. Hammond sect 28. And if instead of the f Ad omnem progressum frontem crucis signaculo terimus Tertul. de Cor. Mil. c. 3. frequent use of it among the Ancients even g Vide Narrat Hippolyti Apostolorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Pallad Hist Laus pag. 1049. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the cumbersome weight of Ceremonies came in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Author of the Quest and Resp ascribed to Justin Martyr Qu. â—in pag. 364. in time of Prayer we sign those that have any need of it those that are any way ill affected wee in this our Church retain it onely in our solemne entrance into Christs Camp in token that we mean valiantly to fight under his Banner and in confidence that he that thus signed to Constantine Victory from heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this overcome will thus give grace and seal to us victory over our ghostly enemies What question can there ever be of the perfect decency of this usage among us Jeanes Here the argument to prove the perfect decency of the usage of the signe of the Crosse in Baptism is the frequent religious use of it amongst the ancients I say the religious use because we oppose not the civil use of it in Coins and Banners But 1. You know it is generally denyed by the Non-conformists that the frequent use of the Crosse amongst the Ancients was lawfull and justifiable and untill this bee cleared your argument will bee little better than Petitio principii 2. Bellarmine useth the like argument de Missa lib. 2. cap. 15. for their crossings in the Masse having quoted divers Fathers for the antiquity of the sign of the Crosse who teach that it is to be used in every businesse he propounds hereupon an interrogation very like unto that of yours Quod si in omni negotio signum crucis adhibendum cur non in actione tremendi sacrificii But this perhaps startles you not 3. I demand whether the use of the Crosse amongst the Ancients was decent or undecent If it was decent then why was it abrogated If it was undecent then how can you infer therefrom the perfect decency of the use of the Crosse in Baptism But though I doe not deny the frequent use of the Crosse among the Ancients yet I have something to observe concerning the witnesses which you alledge therefore The first is Tertullian de Cor. Milit. cap. 3. But this Book was written by him when a Montanist this is confessed on all hands but I shall content my selfe with the naming onely of two Witnesses The first is a moderate Conformist Doctor Whitaker Tom. 1. pag. 392. Respondeo Tertullianum faisse Montanistam quando hunc librum scripsit Facit enim mentionem novarum prophetiarum quarum Montanum inventorem fuisse dubium non est Fuit vero Montanus multarum Traditionum author quae postea extirpari non poterant Dixit se habere illum paracletum quem promisit Christus fretus hujus paracleti authoritate multa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ecclesiam invexit Impius hic Montanus Tertullianum ipsum fefellit cujus viri jacturam casumque merito lugere possumus Illo enim tempore nullus dâ—ctior nullus sanctior nullus pro fidei Christianae defensione vehementior fuit Tertulliano Sed haeresis illa Montani omaem Tertulliano fidem detraxit Sic enim Hilarius ait in Comment in Matth. Canon 5. Quanquam Tertullianus inquit hac deâ—re aptissima volumina scripserit consequens error homiâ—iâ—
detraxit scriptis probabilibus authoritatem Hieronymus verò in lib. contra Helvidium affirmat eum Ecclesiae hominem non fuisse Et in Catal. de Teâ—talliano idem ait eum multa contra Ecclesiam scripsisse reverâ scripsit Quae cum ita fint quà m absurdum est Montanicas Traditiones Tertulliani nomine nobis obtrudere The other is a zealous and rigid pleader for humane religions Ceremonies Mr. Hooker in his Ecclesiastical Politie pag. 65 when Tertullian disputed against the Christian souldiers wearing a Crown or Garland on their heads when they receive their Donative He was a Montanist and an enemy unto the Church for condemning that prophetical spirit which Montanus and his followers did boast they had received as if in them Christ had performed his last premise as if to then he had sent the Spirit that should be their perfecter and final instructer in the mysteries of Christian truth Which exulceration of mind made them apt to take all occasions of contradiction Wherefore in honour of that action and to gall their minds who did not so much commend it he wrote his book De Cotona Militis not dissembling the stomack wherewith he wrote it 2. The Crossings which Tertullian speaks of would be a weight cumbersome enough without any other Ceremony and this cannot be denyed by such indifferent persons as will read his words at large for thus they are Ad omnem progressum atque promotum ad omnem additum exitum ad vestitum ad calceatum ad lavaera ad mensas ad lumina ad cubicula ad sedilia quandocunque nos conversatio exerceâ— frontem crueis signaculo terimus Here you see that the Crossing in Tertullians time was at every step at every coming to and going out at the apparrelling themselves at washing at eating at lighting candles and at sitting c. 3. The frequent use of the Crosse mentioned by Tertullian at every step and in every action that we do was not could not be decent because it could not but be a great hinderance disturbance and distraction unto the more necessary and important actions of mens lives especially seeing you will say it was to be accompanied with inward action of the soul suitable thereunto now how can that which is not decent in it self derive that which it hath not unto another this perpetual Crossing was so farre from being decent as that it was ridiculous and should we now see a man after this manner crossing of himself we would think either that he was out of his wits or else that he was transported with such delusions of Satan as the Quakers are now or the Montanists were in Tertullians time A second witnesse is Palladius de Historia Lausiaca This Author I suspected to be fabulous by the two tales related out of him by Bellarmine de Reliq Imaginib Sanctorum cap. 29. and I cannot but wonder that you should alledge him considering the character that Hierome and Epiphanius give of him but not having the Book in my own Study I sent unto a friend in Oxford to make some search after the place and in a short time this answer was returned unto me What authority is to be given to that quotation out of Palladius concerning Hippolytus whom he would have to be Apostolorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest None at all or very little For 1. Palladius hee lived in the end of the forth Century anno 389 Answ saies a In Chronelog Authorum praefixa Hist vet Patrum Paris 1583. Laurentius de la Barre Bellarmine descript Eccles pag 156. in Palladio puts him ad annum 390 saith he was coetaneous with Hierom and Ruffine and a man of no great repute Reprehenditur saith b De Scriptor Eccles in Palladio pag. 156. Bellarmine ut Origenista Pallactius saith c Preaemio adversus Pelagianos ad Cresiphentem Hierome servus nequitiae candem haeresim instaurare conatus est novam translationi calumniam Hebraicae mihi struere nunc quoque mysteriuÌ„ iniquitatis operatur And at the same time Epiphanius d Epist 60. apud Hieron Palladium qui quondem nobis â—harus fuit nunc misericordiâ Dei indiget cave quia nunc Originis baeresim praedidicat c. And though he seemed afterwards to have forsaken his Haeresies yet if we may beleeve e In Apparatu Sacro pag. 60. Palladius pag. 207. Possevine Mutavit personam non animum 2. This Historia Lausiaca was called so not by Palladius himself who inscribes it thus f Vide Palladium graecè editum per Jo. Meursium pag. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paliadii Episcopi Historia vitas sanctorum Patrum continens But because he dedicated that History 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lauso Praeposito to an eminent man then in authority so it was that from this Lausus it was called Lausiaca 3. This Narration of Hippolytus here cited occurs in the g In Hist Vet. Patrum per Laurentium de la Barre cap. 1.9 pag. 88. who puts these words in the Margin Crucis signum tempere Apostolor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 MS. in Bibl. Bodlianâ Palladius graecè per Ioh. Meurs Lug. Bat. 1616. 4â— Latine Edition of Palladius by Gentianus Hervetus thus Quae cum sic fecisset se totam signo crucis muniisset egressa est c. He speaks of a Corinthian Virgin a Christian damned by the Judge to the Stews out of which place she escaped a pious young man giving her the cloaths in mans apparel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is putting on mans apparel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signing her self all over with the Mystery of the Crosse shee escaped safe So the story is in the Greek Edition by Meursius pag. 154. what other Greek copy the Doctor made use of I know not he cites pag. â—049 whereas in Meursius his Edition there are but 212. pages in all 3. He tells us where he had this Fable or History for Palladius does not affirm it to be true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. in alio libello qui inscribebatur Hippolyti ipsis Apostolis cogniti seu Apostolorum coaetanei Istiasmodi Natrationem inveni And then he tels this story of the Corinthian Virgin 4. So that the Summe is He found a Pamphlet for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies which was inscribed to Hippolytus who was known to the Apostles but that it was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a false and spurious inscription he tels us not onely he found a Pamphlet so inscribed 2. It is very likely he had no great opinion of that Pamphlet for then he would have told us so to give reputation to the story For in the very next h Palladius ex Edit Joh Meursii pag. 152. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 story before this which is concerning a Virgin called Juliana he tels us he had it out of a most ancient book of Hymns writ by Origens own hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉
contrived in a more facile way than heretofore hath been publisht 4o. Books written by Dr. Owen The Doctrine of the Saints Perseverance examined confirmed in Folio Socinianism examined in the confutation of Biddle's and the Racovian Catechism 4o. A Review of the Annotations of H. Grotius in reference to the Doctrine of the Deity and Satisfaction of Christ in Answer to Dr. Hammond 4o. Of the Mortification of Sin in Pelievers with a resolution of sundry cases of Conscience thereunto belonging 8o. Of Temptation the nature and power of it the danger of entering into it and the means preventing the danger with a Resolution of sundry Cases thereunto belonging 8o. Providentiall Alterations in their subserviency to Christs Exaltation open'd in a Sermon on Ezech. 17. ver 24. 4o. A Sermon concerning the Kingdom of Christ and Power of the Civil Magistrate about things of the Worship of God on Dan. 7.16 4o. Gods work in Founding Zion and his peoples duty thereupon on Isaiah 14.32 4o. Of Schism in reference to the present differences in Religion 8o. A Review of the true Nature of Schism in Answer to Mr. Cawdrey 8o. A Defence of Mr. Jo. Cotton and a Reply to Mr. Cawdrey about the Nature of Schism 8o. Diatriba de Justitia divina 8o. Of Communion with God the Father Son and Holy Ghost each person distinctly in Love Grace and Consolation 4o. Of the Divine original Authority self-evidencing Light and power of the Scriptures Also a Vindication of the Purity and Integrity of the Hebrew and Greek Texts in some considerations on the Prolegomena and Appendix to the late Biblia Polyglotta 8o. Pro Sacris Scripturis adversus hujus temporis Fanatiâ—os Exercitationes Apologeticae quatuor 8o. Books written by Mr. Hodges A Treatise of Prayer or an Apology for the use of the Lords Prayer 12o. A Scripture Catechisme towards the Confutation of sundry Errors some of them of the present times 8o. The Hoary Head Crowned a Funeral Sermon on Proverbs 16.31 4o. 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Quaestionum Juris Civilis Centuria Non minus ad Legum Generalium Cognitionem quam ad studiosorum Exercitationem accommoda 12o. newly publisht Conciones Octo ad Academicos Oxon. Latinè habitae Epistolarum Decas Auth. Hen. Wilkinson S. Th D. 8o. Rob. Baronii Philos Theologiae Ancillans 12o. Rob. Baronii Metaphysica Generalis Special omnia ad usum Theologiae accomodata 12o. Latium LyceuÌ„ Graeca cum latinis sive Gram. Artis in utraque lingua lucidissima Auth. Rob. Wickens 8o. Exercitatio Theolog. de Insipientiâ rationis humanae Gratiâ Christi destitutae in rebus fidei Aut. R. Crosse Col. Linc. 4o. Fur pro Tribunali Examen Dialog cui inscribitur Fur Praedestinatus Auth. Geo. Kendal S. Th D. 8o. Miscellanea sive Meditat Orationes c. Auth. Ed. Ellis 12o. Homerus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive Comparatio Homeri cum Scriptoribus Sacris quoad normam loquendi Auth. Zach. Bogan 8o. Exercitationes aliquot Metaphysicae Aut. Tho. Barlow Col. Regin 4o. Juelli Apologia Ecclesiae Anglicanae graec lat 8o. 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The Doctrine of Christian Liberty by Bishop Downame 8o. A Defence of Tithes by Jo. Ley. 4o. A Buckler for the Church of England in Answer to Mr. Pendarvi's Queries by Will Ley. 4o. Vindieiae Academiarum in Answ to Websters Exam. Acad. by S. Ward D.D. 4o. The private Christians Non ultra or a Plea for the Lay-mans Interpreting of Scriptures 4o. The onely way to preserve life A Sermon on Amos 5.6 by Gr. Williams D.D. 4o. King Davids Sanctuary A Sermon preached before the King at Oxford on Psal 73.25 by Rich. Herwood 4o. The Vanity of Self-boasters A Funeral Sermon on Psal 52.1 by Ed. Hinton D.D. 4o. The quiet Soul or the peace and tranquillity of a Christians estate in two Sermons on Mat. 11.29 by Ed. Ellis 4o. Concio Oxoniae habita postridie Comitiorum Jul. 13. 1658. pro GraduÌ„ Doct. à Guliel Burt. Col. Wint. Custod 12o. A Practical Discourse concerning Gods Decrees by Ed. Bagshaw Stud. of Ch. ch 4o. De Monarchia Absoluta Mixta Dissertatio Politica Aut. Ed. Bagshaw 4o. Susannas Apology against the Elders or a Vindication of Susanna Parr one of those two women lately Excommunicated by Mr. Stuckley and his Church in Exeter 8o The young Divines Apology for his continuance in the University with his serious Meditation on the sacred Calling of the Ministry 8o Tears shed in behalf of the Church of England and her sad Distractions by D. Getsius 8o The Abuse of Gods Grace discovered in the Kinds Causes Punishments Symptomes Cures Differences Cautions and other Practicall Improvements thereof Proposed as a seasonable check to the wanton Libertinism of the Present Age. By Nich. Claget 4o A Treatise of Fruit-Trees shewing the manner of Grafting Setting Pruning and ordering them in all respects by Ra Austin 4o. The Spiritual Use of an Orchard or Garden of Fruit-Trees set forth in divers similitudes according to Scripture and Experience by Ra Austin 4o Observations on some part of Sir Francis Bacons Natural History as it concerns Fruit-trees Fruits and Flowers by Ra Austin 4o. The History of the Propagation of Vegetables by the concurrence of Art and Nature Shewing the severall wayes for the Propagation of Plants usually cultivated in England as likewise the Method for Improvement and best Culture of Field Orchard and Garden Plants written according to Observation made from Experience and Practise by R. Sharrock Fellow of New Col. 8o Hypothesis de Officiis secundum humanae rationis dictata seu Naturae Jus unde Casus omnes Conscientiae quatenus notiones à Natura suppecunt dijudicari possint Ethnicorum simul Jureperitorum consensus ostenditur Principia Rationes Hobbesii Malmes ad Ethicam Politicam spectantes in examen veniunt Aut. R. 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Ch. 8o Three Decads of Sermons preach'd to the University at St. Maries Church in Oxon By Henry Wilkinson D.D. Principal of Magdalen Hall Oxon. 4o.
j. e. every way aâ— well in order of nature as of moralitie He affirmed also cap. 7 there is nothing actually indifferent which is not potentially good or evill and cap. 8 there is no action of mans will so indifferent but the dâ—ing thereof by some circumstances may be evil There is no action that a man can doe by the power of his will that is meerly and absolutely indifferent Humanum actâ—in indâ—vâ—duo consideratum ex â—elther at â ratâ—one pro cedentem vel bonum esse vel malum necesse est These passages come the nearest to that which is here fathered upon the treatise in all which this crudity appeareth not there is nothing indifferent Nay the haâ—shest of these assertions may be found not only in little Pamphlets made by Caâ—pentâ—s Boyes against learning and sense but in great volumes written by those that goe for very learned and sensible in such matters as this is Thomas Aquinas in the great book called his Summe prima secunde q. â—8 r. 9 hath this conclusion it must needs be that every individuall act of man proceeding from delâ—herate reason is either good or bad And all or almost all those which have written upon that place doe confiâ—â—e and defend thâ— same who yet were men that in questions of such a nature did not usually write against all learning and sense Dr. Hammond sect 34. This argument of Amesins against things indifferent that learned Bishop was well acâ—â—â—â—ted with by his familiar conferences with Mr. Glaâ—thorn a vehement disputer against Ceremonies and whom the Bishop thought fitter to refute by trifling instances of unbâ—ttoning and buttoning his Cassock than by more serious attempts of conviction i. e. in plain rearms to despise and smile at than to dread and if Mr. J. have really read Mr. Hooker whom he somewhere entitles our Patron of Ceremonies hee may in him remember a discourse of Laws which will supersede all necessity or benefit of my farther inlarging on it Jeanes Here we have a grosse mistake and a bitter jeer 1. A grosse mistake to say no worse for Ames hath no where any Argument against things indifferent it is a Conclusion which he never dreame of and therefore you most injuriously fasten it upon him and hereof I hope you will repent and give some publique restimonial thereof Next we have a bitter jeere at Non conformists as if their opinion concerning humane religious Ceremonies were so filly and ridiculous that Bishop Morton despised it and smiled at it and could refute it easily by trifling instances by unbuttoning and buttoning his Cassock There may be truth in this your relation concerning Mr. Hynde and Glapthorne but your false accusation of Ames will render your bare word questionable if it be not backed with farther proofs but suppose your relation true yet all that you can gather hence is that they were weak Respondents and knew not the state of the Question and unto that you seem as great a stranger as they for you dare not say that Bishop Mortons buttoning and unbuttoning his Cassock was a religious Ceremony and if it were not was it not a proper medium to prove the lawfulnesse of humane religious Ceremonies The Non conformists layd downe four qualifications in the Ceremonies which they oppose 1. Humane Institution 2. Ordained signification 3. Mysticall signification 4. Appropriation unto Gods solemne Worship and Service 1. Humane Institution they are humane inventions now Kneeling Bowing Prostrating lifting up of the eyes and of the hands shouting and dancing for joy they absolutely deny to be humane inventions as you may see in Ames his dispute about Ceremonies pag. 495. 2. A second thing is ordained signification though they have an aptnesse to signify yet they doe not actually signifie without special institution of manâ— those signes then that signifie without institution by nature or by civil custome aâ—â— shut out of this controversie 1. By nature naturall Ceremonies as they are called such as to looke up to Heaven to lift up our heads to bow our knees in prayer for these Nature â—t self saith Ames doth teach all nations to observe without any institution though not without some government of counsel nor without such varleâ—â—y as Nature it self is subject unto Manuduct unto disp about humane Ceremon pag. 27. 2. By civil custome and of this nature was the womans vail 1 Cor. 11. By received use and ancient custome it shewed the subjection of a woman unto the husband and so was an indicant signe thereof without any new institution of man 3. They are of mystical signification they signifie either some grace or duty they teach some spiritual and religious thing by their instituted signification and therefore are termed by some doctrinal Ceremonies 4. They are appropriated unto the acts of Religion in Gods service and so are religious in state and have as Parker phraseth it a kinde of immobility in Gods worship and hereupon they are termed relâ—gious Ceremonies and by this all circumstances or if you will call them circumstantial Ceremonies all Ceremonies of meere order and decency are excluded out of the controversie because they are common to things civil as well as sacred and used as well out of Gods worship as in it Whereas Doctor Morton objecteth that a Pulpit-cloath Communion cup the Church and place of Gods service it self may be appropriated and assigned onely unto Gods Worship Ames for answer distinguisheth betwixt appropriation of this or that individual and of the kinde Individuals saith he may be extrinsecally and accidentally appropriated the kind remaining intrinsecally common and indifferent and the individuals that are thus extrinsecally appropriated are of the same use out of Gods service that they are in it this saith Ames is occasion of admiration unto Dr. Burges the Rejoinder but hee might have considered that the immediate end of a Cloath is to cover of a Cup to drink out of of Meeting places to meet in and then where is the strangenesse of this assertion Is there nor the same immediate use of a mans eyes in reading one booke as another of a mans ears in hearing one voice as another however the subject seen or heard may differ in nature or kind This is a true state of the Question made not by me but by Parker Ames Didoclave and other learned Non-conformists long agoe And now I hope you are sensible that Bishop Morton his buttoning and unbuttoning his Cassock came not within many leagues of it there is no doubt but that either you have or may easily procure a Cassock of the like stuffe and fashion as that of the Bishops and why should not this fear be as feasible â—nto you as unto him Pâ—ay Sir try the utmost of your skill and let all the Bishops in the Land bee your assistants nay take in what help you can from Mr. Hooker his discourse of Lawes that you referre mee unto and if from the buttoning and unbuttoning of your Cassock you can
have made rather snares then lawes for his Church As if he had appointed sitting at the table in a communion or kneelâ—ng in prayer This is strange stufle 1. So much is granted as is desired viz. that God haâ—h left nothing about his worshâ—p undetermined in his word i.e. uncommanded and unforbidden particulary save only that which he could not command or forbid Now let any man think and judge whether it had not been possible for God in his word either to have commanded or forbidden the signing of those that are baptized with the signe of the Crosse as well as baptizing of them with water â— How can that too too bold and inconsiderate assertion be excused if our Lord had fixed or Commanded any one certain fashion of Ceremonies he had made rather snares then lawes for his Church If it had pleased God to command or forbid the signe of the Crosse in parâ—icular what snare had it been When God appointed all the Ceremonies of the Old Testament he did not I hope make snares for his Church though he did lay a burden upon it 3. Whereas the Rejoynd maketh sitting at a table in the Lords-Supper and kneeling at Prayer to be such things as the Lord could not command but as snares because sometime a Table may bee wanting or something to siâ— on or ability to sit and so of Kneeling this is as poor a snare to catch any man of understanding in as one shall lightly see made For 1. many affirmative Commandements of God there are which in extraordinary cases cannot bee fulfilled and cease to bind as praying unto and praising of God with our voice which is no snare to him that cannot speak The appointing of Wine for the Supper is no snare though some Countries have it not and some men cannot well drink it See Beza Ep. 2. Pareus and Symb. Sacram. lib. 1. cap. 9.2 I would know whether it had been a snare if God had appointed sitting at the Table with exception of such extraordinary cases if yea then much more when men appoint kneeling surplicing and crossing if no then our argument may proceed Kneeling in publique prayer might have been appointed without snaring as appearing before the Lord thrice in the year was appointed to every Male in Israel Deut. 16.16 For without doubt many men in Israel were by accident more unable to travel up to Ierusalem then any Christian that hath knees is to kneel After this observation of which the Rej saith it may be as wee will he answereth that our Lord hath left nothing absolute to the will of his Officers but hath left even ambulatory Rites under generall rules which will tye them as perfectly as if every one had been named and with lesse cumber 1. But this is nothing to the purpose because so the imperfectest Law that is in any Nation upon the earth if it be worthy the name of Law leaveth nothing so absolute to the will of inferiour Officers as that it should be without the general rules of Justice common good c. nay not without the rules of order and decency 2. Concerning the comparison of perfection betwixt generall and particular rules though enough hath been said before upon like occasion yet this I will adde If he meaneth that a general rule if it be perfectly understood and applyed doth as perfectly tye as particulars I grant it to be a truth And so was the Old Testament as perfect a rule of Christian Faith as the New Thou shalt love thy Neighbour as perfect as the six of the second Table But if hee meane that a generall rule is as fit and full for the direction of us imperfect men as particulars are then I think no man conscious of humane frailty wil beleeve him Neither doe I beleeve that he himself is so fully perswaded in crossing the baptized by any rule which he hath out of Gods word for that as hee is for baptizing by the rule of that The â—epl having as he thought sufficiently grounded the generall that a perfect Law leaveth nothing more then needs must unto inseriour officers goeth on to assume that in the worship of God all but particular circumstances of order might easily be as indeed they were appointed by Christ and therefore need not be left to the Churches wisdom Upon this it pleaseth the Rej. to say little to the purpose in many words 1. He saith that circumstances of order were not harder to determine than those of decency Now it is plaine enough that the Repl here naming order did also understand decency though he named order only 2. He asketh what School of Divinity hath taught the Repl. to say that our Lord forbore the determining of such circumstances because all else was easie I answer no rule of Divinity did ever teach the Repl. to say so nor yet the Rejoinder to impute unto him what he never said But if he meaneth as it seemeth he doth because it was not so easie to determine circumstances of time and place as real worship I then answer that this as I think the Replyer learned out of that Divinity School out of which the Def. and Rejoinder learned That which they cite out of Calvin pag. 15 16. Junius is cited to the contrary out of Cont. 3. l. 4. cap. 17. n. 12. which place the Rejoinder looked upon by occasion of the Replyer his former citation of it But he in that very place distinguisheth betwixt Laws properly so called and cautions leaving onely cautions to the Churches liberty which is the very same that the Repl. meaneth The plaine truth is that supposing Gods will to be we should worship him in any place and at any time fitting it was necessary that the particular choice of fitting time place should be left undetermined to any particular time or place exclusively Calvin also is cited as more comely expressing the cause to be that Christ would not than that he could not determine such matters Now though Calvin being so excellent in his expressions may easily be granted to have expressed the same meaning in more comely manner than the Repl. Yet here was no cause of noting disparity For the Repl in saying all things but particular order and decency may bee easily appointed did not say what Christ could doe but what might be easily for us appointed or with our ease or with the ease which we doe conceive of in Law giving or of an ordinary Law-giver having such authority as Christ had And who doth not see that it is not so easie to appoint every particular place and time wherein God shall be worshipped throughout all the world as with that worship he shall bee served For that particular description a thousand books so great as our own Bible would not have sufficed The world as Iohn saith would not bee capable of the volumes that must have been written The Rej. himself pag. 89. â—elleth us of cumber and much ado that would have been in naming every
they suppose him who talkes of the Author of Collegium Complutense as of a single person pag. 30. and questions whether Capreolus quote Aquinas only to refute him as the latter School-men doe the former pag. 341. whereas Capreolus was the professed Champion of Aquinas And his Book on the Sentences consisteth chiefly of collections out of Aquinas and hereupon he is termed Thomistarum princeps Notwithstanding then this Gentleman makes such frequent Musters of the Names of the School-men as if he were Nomenclator to them it is unto me very probable that this is his first considerable voyage that he ever made into them and that now too he hath travelled in them but by the Index Three great advantages this our Libeller hath against me First his Billings-gate Rhetorick by which 't is not improbable he hoped to tempt me into such an outrageous fury as his zeal for Doctor Hammond hath transported him with But unto this I shal return nothing but my pitty and prayers that God would pardon and heal this his distemper The second is the concealment of his Name for by this he hazards no credit his pretence for it is that I might not run into personal declamation How lyable he is to personal defamation I know not But let him be never so obnoxious he may be secure and need not fear any such usage from me For 't is that which I shall studiously decline in all contests whatsoever though my Antagonist should be a Papist a Turk a Pelagian or a Socinian for I know that personal invectives will betray the best cause unto jealousies and suspicions And besides a man cannot throw dirt and dung in anothers mans face but some of it will stick to his own fingers A third artifice that he hath is the swelling of his Book into so large a volume as that may either wholly prevent or much delay all Replication My Refutation was printed about three years since in 40. pages and his Defence is now come forth in 644. pages Unto this tediousnesse I shall apply what Bishop Hall speaks of his Popish Opponent Should I follow him in this proportion He might expect an Answer in Tostatus hides whose first words should be Quis legit haec Or if my patience would delay my Reply to the just paces of his Answer this Volume of his would perhaps be vanished into Grocers shops for waste paper in thuris piperise cucullos and would no more need answer than now it deserveth one Against this his voluminousnesse I shall make use of this expedient I shall consult some learned and judicious friends and desire them faithfully and impartially to select such passages as they think material and them onely I shall examine But I shall detaine thee Reader no longer All that I have to desire further of thee is thy patience that thou wilt suspend a while thy censure untill thou canst hear what I can say for my selfe An Explication of a passage in the Treatise of Things Indifferent c. WHereas in the Treatise concerning the Indifferency of humane actions pag. 54. as also in my Reply to Dr. Hammonds Vindication c. page 5. I layd down this for a Rule out of some Schoolâ—men viz. That betwixt things privatively opposite there 's no medium no middle either of abnegation or of participation in capable subjects I finde some to make a doubt concerning the latter the middle of participation for such a medium say they is the dawning and twi-light betwixt light and darknesse to have one eye betwixt sight and blindnesse such a medium is a disposition unto a disease betwixt health and that disease But this doubt would soon vanish if men would heed the limitations that are usually given of it The first is that there is not such a medium of participation betwixt privative opposites as there is in adversis in contrary qualities for here each of the extreams is positive and affirmative verè ens whereas in privative opposites one of them is more non ens than ens A second you have in Scheibler in his Topicks c. 20. n. 72. having quoted a saying out of Plutarch that non datur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he referreth for limitation unto what hee had said concerning the intension and remission of privation n. 43 44 45. There he layeth down this Canon privatio non suscipit magis minus Privations have no degrees are not intended nor remitted But this he tels us is to be understood of not partial privations such as those now instanc'd in for such are privations onely secundum quid but of total privations such as blindnesse dumbnesse deafnesse death These are uncapable of degrees and so likewise there can be no mixture or cohesion of them The same for substance we have in Aquinas 1.2 ae q. 18. a. 8. ad 1 um Duplex est privatio quaedam quae consistit in privatum esse haec nihil relinquit sed totum aufert ut caecitas totaliter aufert visum tenebrae luncem mors vitam inter hanc privationem habitum oppositum non potest esse aliquod medium circa proprium susceptibile Est autem alia privatio quae consistit in privari sicut aegritudo est privatio sanitatis non quod tota sanitas sit sublata sed quòd est quasi quaedam via ad totalem ablationem sanitatis quae fâ—â—â—er mortem Et ideò talis privatio cùm aliquid relinquat non semper est immediate cum opposito habitu The summe and sense of this is that privations and their habits are immediately opposite if we speak of privations in facto esse not in fieri Now that Aquinas here speaks of medium participationis is the Comment of Gregory de Valentia Tom. 2 dis 2. q. 13. punct 5. This advertisement I thought fit to insert for the prevention of unnecessary cavils But yet I must confesse that medium participationis was put into the rule ex abundanti and contributes nothing to the matter in hand So that the Reader if hee please may leave it out for the stresse of the proof lyes only upon this viz. that betwixt things privatively opposite there 's no medium of abnegation in capable subjects And this is affirmed so unanimously by all as that I know not so much as one Dissentient FINIS A Catalogue of Books Printed for and Sold by THO ROBINSON CHronicon Historiam Catholicam complectens ab exordio Mundi ad Nativitatem D. N. Jesu Christi exinde ad annum à Christo nato LXXI Authore Ed. Simson S. T. D. in Folio An Answer to Mr. Hoard's Book entitled Gods Love to Mankind by W. Twisse D.D. in Fol. Books written by Dr. Prideaux XXII Lectiones Tredecim Orationes Sex Conciones in Fol. Fasciculus Controversiarum Theol. 4o. Theologiae Scholasticae Syntagma Mnemonicum Conciliorum Synopsis 4o. Manuductio ad Theol. Polemicam 8o. An Easie and Compendious Introduction for reading all sorts of History
〈◊〉 whereas he hath nothing of this but that he saw a Pamphlet so inscribed 3. And this is more probable because I find not any Ecclesiastical Historian or other Author mention any such Hippolytus who was Apostolorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Nor is there any foundation in Antiquity in the testimony of any good Author that any such Crossing was used in the Apostles time though I know in Tertullians time and afterwards it grew much in fashion especially in the fourth Century in the time of i August in Evang. Joh. Tract 118. Chrysostome k Chrysost demonstrat quod Christus si◠Deus Augustine and this Palladius who was Bishop of Helenopolis and this is confessed by l In his Conference with Hart page 504. Edit London Anno 1598. Dr. Rainolds against Hart where you have much about Crossing who denies and justly too that any such use of the Crosse was used in the Apostles times nor do I finde any affirm it but they of Rome who against all reason and antiquity would have all their ridiculous and superstitious Ceremonies to be Apostolical It is observable further that the Latin Translation by Gentianus differs very much from the Greek put out by Joh. Meursius as he m Jo. Meursius in Praefat Lectori Palladio Praepositae himself tels us and both of them very much even in this present story we now speak of from an ancient Greek Manuscript copy of Palladius in Bodlyes Library So that 't is evident the book hath been much interpolated so that he had need of a spirit of Prophecy who would certainly tell us which is genuine which spurious For instance in Meursius his Edition Lugd. Batav 1616. pag. 152. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the 93 Narration or Chapter is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then the narration begins thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And then the next Narration Narratio 94. pag. 154. hath this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now in the Manuscript ancient Copy in Bodlyes Library those two Chapters are but one and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then the Narration begins thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Difference enough and therefore negligence or knavery enough in the Transcribers Besides this University friend I consulted another in the Country who had I knew a well furnished study and from him I received this following Answer Sir Palladius his Historia Lausiaca I find in the seventh Tom. of Bibliotheca Sanct. Patrum put forth by Margarinus de la Bigne at Paris Anno 1589. of which Author Bellarmine himself in his Book de Scriptoribus Ecclesiasticis ad annum 390. confesseth after he had first praised this History as not a little profitable to the Reader of it that this Palladius is reproved by Saint Hierome in an Epistle of his to Ctesiphon for an Origenist and so accounted also by Epiphanius in an Epistle of his to John of Jerusalem which Epistle is to be seen as he saith in the second Tom. of Hieroms Works This History of Palladius hath the name Lausiaca from one Lausus to whom it is dedicated both by Palladius and Heraclides a Bishop of Cappadocia both which Epistles dedicated to Lausus are prefixed to this History The History hath more Miracles in it than are in the New Testament and as strange ones as are in any Legend and it seemeth the Author as he saith at the 56. Sect. of this History could have reported stranger but that they did excedere miraculi modum not that they were false though but because men wanted faith to believe them In the first Sect one Dorotheus cum prius signaculo crucis se munivisset draweth and drinketh the water of a Well wherein there were Asps Abbot Copres sect 49. went into the flames of a great fire and staid there half an hour and had no hurt but as he entred the fire he was in nomine Christi signatus One Abbot Be at the entreaty of some Husbandmen of that Country commanded a Sea horse Hipp-potamus who wasted that Country to be packing and not to spoil the Country any more And so forthwith this Sea horse as if he had been driven away by an Angell anished omnino evanuit Sect. 17. An Hyaena brings her whelpe unto Abbot Macarius and layeth it down at the Abbots feet this whelp was blind the Abbot spits upon the eyes of this blind whelp prayeth and the whelp recovereth its sight the Hyaena taketh up the whelp and deparreth But then the next day the same Hyaena bringeth a great sheep-skin unto the Abbot offereth it unto him belike as a token of her thankfulness for the cure the Abbor refuseth the present ratleth the Hyaena for killing the sheep adviseth her to kill no more sheep the Hyaena capite suo annuit ut quae sancto Macario assentiretur Saith my Authour upon the report of St. Paphnutius in another Place the Divell in the habit of a Presbyter offereth the Sacrament to one but the good Presbyter discovereth the Divell and defies him and his Sacrament In another place one liveth many yeares and had no other sustenance but the Sacrament once every Sabbath day By this time the Reader is I hope sufficiently satisfied that your Author Palladius is a Legendary writer the Gentlemen who have made this search for me desire for the present to have their names concealed but however they will be responsible for what they have written when ever you shall be pleased to call them to an account A third witnes is the Author of the Quest and Resp ascribed to Justin Martyr but this Author is unknown and the book a forgery unworthy of Justin Martyr and as short of his former writings as Lead is of Gold this you know a great deal better then my self but others may see as much demonstrated by Rivet Critie sacr lib. 2. cap. 5. Out of Possevinus Sylburgius and Scaltetus But you have perhaps another argument hinted towards the conclusion of this section and it is the apparition of the signe of the Crosse unto Constantine of which you speak in those words he that thus signed to Constantine victory from Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this overcome c. But it is much questioned whether or no that which you call the signe of the Crosse was that which appeared unto Constantine Bishop Abbot in his answer unto Dr. Bishop his Epistle unto King James pag. 167. saith that the signe of the Crosse unto which Constantine was so much affectioned and that which he was so affectionate unto was that which appeared unto him was indeed i i Euseb de vit Const lib. 1 c. 25. the signe of the name of our Saviour consisting of the two Greek letters x and p and in the form of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the two first letters of the name of Christ and did import the same whole name by the sight