ceremonie of the pagans which was auncienter then it selfe What then we cannot reade of any Idolatrours signe in the forehead vnlesse it be the foreheads garlands which may be said to imitate the oyle in the Forehead or the priestes petalum as m Rhenan ibid. in aedit Basil 2528. Rhenaenus in his first notes seemeth to insinuate Thirdly Tertullian saith it is Sathan that imitateth Morositatem Iudeae in hir rites is Rome better then Ierusalem that we may imitate her morositie in her ceremonies and yet be ledd by a good spirit frons cum signo Dei pura saith Cyprian diabolt cotonam ferre not potuit no more will the water in Baptisme abide the Crosse which being an hereticall and Idolatrous rite of the forehead it is as badde as a pagane garlande about the forehead else is Tertullian much deceiued who in the very place affirmeth Non distat Haeresis ab Idololatria #Sect 4. That the signe of the Crosse defyleth the sanctitie of the Sabboth SEcondly Sect 4. Exod. 31.17 1. cor 10.17 the signe of the Crosse defileth the Sanctitie of the Sabboth both in the generall end thereof and also in the speciall worships which it performeth The generall durie of the Sabboth is to be a marke of outward difference betwene the Church and a Andr. Willer Controâ—e 9. quest 5. p. 1. p. 4â—â— other religions This doth appeare by the chaunge of the Sabbtoh day it selfe For did not the Apostles chaunge it from the last day of the weeke to the firste to make difference and distinction betweene the Christians and the Iewes even as b Bellarmi de effect Sacramen cap. 31. Iacob Ledesin de di vin c. ca. 24. Thomas Morton Apolog. p. 2. li. 1. c. 43 Ignarius in epist ad Philadelpâ—â— Decret p. 1 disti 30. c. 7 Decret p. 1. distinct 30 cap. 17. Augustin epist 86. Decret pa. 2. caus 26. q. 7. ca. 6. Epiphan heres 42. Caesar Baron Annal in an 146. Idem in ann 102. Concil Eliber ca. 26. Ignar Epist 1. Concil Nicen 1. in Concilior tom 1. pa. 352. Can. Apostol 8. Concil Carthag 4 can 89. Carol. Bouius in Clâ—ment li. 5. cap. 8. Epiphan haeres August haeres Nicephor li. 8. ca. 1â— Concil Laodicens Can. 29. Clement constitue lib. 7. ca. 24 34. August n 1 Epist 86. Carol. Bouius in Clement ibid. Tripartit histor lib. 6. ca. 4â— Bellarmine him selfe doeth tell vs the Iewes did faste on that day in contempt of it And when the Manichees fasted vpon this day saieth a Iesuite howbeit falselie for the Manichees sprange vpp longe after but when the Iewes in deed fasted vpon this day the Christians to bee vnlike vnto them appointed the contrarie Nefas est Sabbato ieiunare as speaketh Tertullian And that it were the Iewes which the Church heerein avoyded it is playne first by Ignatius wordes which allude to them Ieiunare in Sabbato est Christum occidere and then by the reason of after tymes which bendeth them selues in this custome against all Iewish contempt of this day Afterwarde the Manichees fasted vpon it and now to avoyde all likenes with them Qui ieiunaverit die Dominica sicut Manichaei anathema sit So Augustine affirmeth that since the tyme that the Manichees appointed that day for fastinge it is a fearfull and an horrible thing for the Christians to faste like them vpon it This conformitie was the more horrible the more earnest a man was in it as men nowe are eger in Crosse and Surplice in like manner to conforme with papistes Qui Dominico die studiose ieiunat non creditur esse Catholicus The like care had the primitiue Church to avoyde the Saterdayes faste because it did conforme with Marcion Qui Sabbato ieiunavit in odium Dei Creatoris omnium Before this faste of Marcions the Christians of the West did vse to faste vpon the Saterday after he once arose this faste was forbidden to a lay man vpon payne of excommunication to a Cleric vpon payne of deposition by the sixtiefifth Canon of the Apostles which was not devised till nowe euen in the iudgement of Baronius If they left an auncient faste when once heretiques did abuse it should not wee leaue an auncient Crosse nowe the papistes doe abuse it The like care we see taken to avoyde likenes with the Iewes in the celebration of their Passcouer or any other of their festiuities This being founde in one of the Epistles of Ignatius Si quis cum Iudaeis celebrat Pascha aut Symbola festiuitatis eorum recipit particeps est eorum qui Dominum occiderunt Apostolos eius The Councill of Nice did after appoint a diverse day vppon this reason There ought nothing to bee common betweene the Iewes and the Christians The Canons of the Apostles of Christ excommunicated him that folemnized his Easter vppon the fourteenth day of the moneth like to the Iewes and so doe the Councilles A contrarie day to make vnlike vnto the Iewes was thought to be fitt and convenient by all In so much that the Audaeani and Quartadecimani were censured for heretiques that did concurre in the same day with them When certaine Countries in the East did the like how did Constantine take on against them Further yet Doe the Iewes rest on a Saterday The Christian that doeth the like is excommunicate he may on the Saterday meditate there may bee an Assemblie vpon that day but hee that resteth vppon that day Iudaizeth and is not to be suffered We reade amongest Iulians policies for the subversion of Christianitie this to be one that he sett on the Iewes to sett vppe their Temple and the Sabboth service thereof partly to disgrace the Christian seruice which vsed not that outwarde splendencie in their ceremonies to please the eye and partly to grace the Ethnicke worship which concorded with the Iewish in sacrifizing and in diuerse other rites I adde this to the former that by the comparison of contrarietie it may the better appeare vnto vs howe necessarie a duetie it is to make our Sabboth a distinction betweene our selues and the panistes lett our Sabbothes our feastes and the rites and ceremonies of them be different and we trace the steppes of the primitiue Church and keepe our faith in puritie lett them bee like and then wee disgrace our Sister Churches that are reformed but grace the Antichristian Synagogue with whom we choose to concurre then to concorde with them As if a Crosse or a Surplice saye our Opposites were such matters of importance to breede concordance or concurrence Who must consider that wee doe concurre with papistes in holy-day “ Tertul. in Apolog. cap. 21. and in feastes themselues in singing chaunting and in church Musicke in Coapes in Cappes in fastes and I knowe not howe many things besides But speake wee of the Crosse alone and of the Surplice a Concil Laodicon Can 37. Concil Meldens cap. 73. Neque de victus exceptionibus neque
de solemnitatibus dierum neque de signaculo corporis cum Iudaeis agimus It should seeme by this that signaculum corporis such as the signe of the Crosse is when it is like to that which Iewes and heretiques vse doth breed an vnlawfull conformitie betweene vs aswell as the same solemnitas dierum and the same Sabboth doth b Theodor. histor li. 3. cap. 16. Non oportet à Iudaeis vel haereticis ea qu mitruÌ„tur muncra festina suscipere nec cum ijs festa celebrare nec à Iudaeis Azyma suscipere coÌ„municare in pietatibus ipsorum It seemeth by this that as we may not solemnize the same Sabbothes feastes with papistes that so we may not vse any rite of their Sabboths or feastes wheras we know the Sabboth-service of the papistes hath not any ceremonies more regardable then those which our church retaineth Euen one drop of heathenish holy water seemeth intollerable to ValeÌ„tinian when it lighteth on his cloke and that in the church porch what would he haue said to the Image of Mercurie translated out of Iulians Labarum into the service of the Sabboth and lighting on the forehead it selfe the seate of profession Hee that cometh to a Sacrament saith c August epist 73. Augustine with an heathenishe earing such as the Gentiles superstitiously vse in the seruice of their Gods commeth to the Lords table with a badge of the deuill But the signe of the Crosse being an Idoll it selfe of the papistes and not only an appurtenace thereof is it not a badge of the deuill more liuelie and more sinfull especially seeing it doth not hange in his eare that commeth to our Sacrament and Sabboth seruice but is sodered in a manner into the very forehead of the Sacrament it selfe When certaine obserued like dauncinges d August de Tempore 215. ante basilicas sanctorum to them which the heathens did obserue in their Sabbothes and their feastes he saith they come Christians to Church but go away pagans The same is mentioned in an other place thus e August Epist 11. si licebit saith hee Iudaeis obseruare in Ecclesijs Christi quod exercuerunt in Synagogis Sathanae dicam quod sentio non illi Christiani fient sed nos Iudaeos facient It is apparant by all this that if we keepe not our Sabbothes pure and holy from all the rites and ceremonies which the popishe Synagogue vsed in hir Sabbothes wee defile our Sabbothes and make them popishe and we our selues participate with poperie Neither shall it availe to say that the Crosse and Surplice are but trisles sleight matters for euen one dead flye marreth all the oyntment f Seneca etiam capillus vnus habet vmbram suam and the German g Conrad Schâ—ussel lib. 1â— pag. 572. diuines who withstood the Adiaphorisme pleaded from the example of Marcus Arethusius Ecâ—les 10.1 tam est in peccato qui confert obolum quam qui confert omnia But the Crosse is none of the popishe rites and ceremonies it was vsed before poperie How can that bee seeing poperie began to worke euen in the Apostles time But O Marcellinus dull of witt and the reste of you Mittentes yea Thurifieati you could not tell how to excuse your selues as wee can excuse our selues nowe What is one graine of Franckeneense sith it is but one besides Franckencense is not an heathenishe ceremonie for why it was vsed in the Church of God long before euer Idolaters knewe it 2 Thes 2.7 Therefore I will set a h Duran de rit lib. 1. ca 9. sect 3 papiste himselfe to pull that vizard from our faces apud gentiles c. although Frankencense were not in vse among the gentiles at the first as largely it is proued by Arnobius in his seauenth booke yet after they began to sacrifice with Franckencense the burning of Franckencense became a certaine token of sacrifying so that they taught Christians did sacrifice though they did but with the toppe of their finger take a little graine of Frankencense and put it but into the Censor What then though the crosse was vsed before popery I meane before poperie growne vp to the ful now that they coeperunt to vse it in their Idolatrie g Tertul. in Apolog. cap. 16. it is become theirs so that if we vse it but with a litle finger it is certum inditium of fellowship with them at the least in their credence But this Sabboth-crosse of ours being not vsed eadem ratione maketh a difference sufficient by the plea of Tertullian excusing Christians because they doe aequè diem solis laeticiae indulgere yet they doe it longè alia ratione quam religione solis This instance is ab imparibus the Sabboth is commaunded one die solis the Crosse is vncommaunded Therefore the Sunday is amongst the things in which h August de Doct. Christian lib 3 cap. 4 non vsus rei l Decret p. 1. distin 41. cap. 1. sed ratio onely libido vtentis est in culpa that which Thomas Aquinas calleth m Tho. Aquin commentar in Epist Iud. corruptio modi whereas the verie vse it selfe of the Crosse is evill it being not necessarie nor commaunded euen as the papistes them selues confesse n Alphons de castr in verb Imag. illa quae necessaria non sunt etsi bona quantumlibet sint saepè tamen tollenda aut prorsus abroganda sunt propter mala quae inde oriri cognoscuntur Augustine holdeth it sufficient in necessarie things as in meates and in marriages with the like to differ from Heathens ratione vtendi onely non aliud edendo saieth he sed aliud sentiendo because in these things o August cont Faust Manich. lib. 20. c. 23 longe aliter ijs vtitur qui in alium finem refert who in the Sabboth fast vnnecessarie caÌ„not endure a same day with the Manichees although he knew the Christians might fast longè diver saratione from them Our owne p Andt. Willet controuers 9 quest 5. pag. 1. pag. 429. Writers doe they not holde the popish holy dayes to be Iewish though q Bellarmi de cult Sanct. c. 10 Bellarme frameth many differences betweene the Iewish vse and theirs #Sect 5. That the Ceremonies and the Crosse in speciall steale away true devotion from the hart and are occasions of irreuerence FROM this general vse of the Sabboth which the ceremonies doe pervert come we downe to the generall manner of Sabboth-worships which in like manner they defile For whereas it is a meere doctrine of hypocrisie taught by the a Bellarmin de cult sanct ca. 10 proposit 4 papistes that the internall acte of the minde pertayneth not to the Sabboth duetie but the externall only And againe b Tollet instruct lib. 4 cap. 24. Homo tenetur sub mortali ad sanctificandum Sabbatum sed non ad bene sanctificandum the smatch hereof is so bredde in the bones of
was a morall ceremonie to wit a ceremonie of thanksgiving it was none of them in which the Iewes placed then salvation in regard whereof it had not then w Ioh. Galuin in Act. 21. vers 16 Fran Iun. alibi been lawfull for him to haue gone to the brazeÌ„ altar to offer there an expiatorie sacrifice for his sinne that which we must doe now if we coÌ„forme our selues to the crosse For doe not the papistes hold him necessarie to salvation and expiatorie of veniall sinne and meritorious as hath been shewed elsewhere #Sect 15. The practise of the prime Church retayning Rites to winne them that were without and to content them that were lately converted confuted I Come to a third replie obiected against vs Sect. 15. drawne froÌ„ the example of the primitiue church which retayned rites to winne them that were without and to content them that were lately converted First the prime Church tooke not this course ordinarilie as hath been shewed and may further appeare by Constantine who first set vp the faith of Christ He would not retaine the auncinet Labarum which the Pagans were accustomed to adore as the papistes haue been accustomed we know to adore the crosse But he a Zozom Iâ— cap. 4. chaunged it into a crosse true because then nothing more proper to christian profession nothing more hated by the Pagans nothing more separating from the Gentiles to which ende he caused it to be b Nicepth or lib. 7. ca. 46 engrauen on their armour vt frequenti hoc spectaculo in c Zozom ibid. desuetudinem prislinae superstitionis venirent vt sensim d Nicap ibid ita pertraherentur ad Christi crucifixi religionem As the Labarum was then abolished because in former times adored by the Pagans so ought the signe of the crosse nowe which the papistes haue made an idoll And as the signe of Christianitie was settled in roome thereof to wit the crosse so nowe some contrarie signe to the crosse should rather be vsed then the signe of the crosse it selfe it being become the marke of the beast Antichristes ensigne From publique courses of 〈◊〉 first church come we to private A verie e Caesar Baton Annal. 〈◊〉 â—nâ— 256 papist him selfe will shewe vs that beâ—â—â— Constantines dayes the christians had a care to leaue of the verie mourning attier it selfe which the pagans vsed in funeralls and in their common garments wheâ— need so required to distinguish them selues by wearing blacke in those places where they wore white and by wearing white in those places where they wore blacke This duetie was not forgotten no not in the dayes of Innocentius the who coÌ„maunded a like distinction betweene the Christians and the Iewes to wit that the Christians should vse one kinde of f Concil Leteranen cap. 68. habit the Iewes an other and when the Iewes came ouer to the fayth that they should not be permitted to continue any of their old customes g Ibid. ca. 70 Quia scriptuÌ„ est maledictus homo qui terram duabus vijs ingreditur indui vestis non debet lino lanaque contexta Secondly when any olde custome of the pagans was retayned it stayed not long wherevpon h Bear Rhenan annoâ—at in Terâ—ul de Coâ—on milit one speaking of birth dayes after the heathenish manner kept hoc tames si ethnicum aliquando ecclesia tolerauit Concilium Nicenum sequentia aperte damnant opus a erat olim mulia Christiants indulgere quae plerumque iam senes ad nostram religionem convertebantur difficulter ea relinqueÌ„tes quibus per omnem vitam assueuerant secus est hodie Thirdly If the rites of the Pagans were continued in the church they did hurt to wit by corrupting the christians doctrine and by confirming the pagans in their idolatrie Here I feare not the wonted instance of the crosse it selfe retayned l Socrat. histor Eccles l. 5. c. 17. The Greeke T. which doeth beare some forme of the crosse was one of the hieroglificall letters which the Priestes of Serapis vsed and it signified in their mysteries vitam venturam life to come When Serapis was defaced this letter of his scaped better theÌ„ his fellowes because the christians changed and turned it into a crosse whose example why should we not followe say some now and so change the popish crosse into the crosse which our Church vseth First if this course of the christians be iustified it is because this hieroglificall letter retayned gaue testimonie of the christian faith like the m Iâ—â—â— altar at Althens which doeth the signe of the crosse now No it giveth witnes of the faith of Antichrist rather whose marke it is since become Secondly this course of borrowing a crosse from Pagans is by our writers often censured n D. Fulk ag Saund. de imag c. 13. p. 663. thus one The mysticall letter in the Temple of the Idoll Scrapis could haue no relation to the crosse of Christ which the idolaters knew not therefore the follie of those ecclesiasticall writers is bewrayed that thought christianitie much helped by such heathenish and superstitious fancies Thirdly as another o Calfh ag Mart. in art 5. fol. 129. writeth though the Crosse did good then amongest the Heathens that had before hande an high estimation of it and might in like case doe good againe yet amonge Christians where Christ crucified is dayly preached and ought to bee knowne without such externall meanes great follie it is to haue it And so farre of the scandall which the signe of the crosse giueth to the Papist #Sect 16. The second sort of men whom Cerem offend are Separistes of whom more regard ought to be had then of a Turke or Iewe. A Second sort of men abroad whom the ceremonies retained offend are these of the separation of whom we are to haue as great care as of a Turke or a Iew I trust we hate popish Lutheran images because they offend the Turkes the Iewes not remembring that the crosse and the rest of the ceremonies controversed do giue as much offence to those of the separation which doth more nearlie touch our church Thus one of our a Zanch de imag Thes 3. p. 315. writers Negare non potest c. It can not be denied but that the preseÌ„ce of images in the church doth partly offend the godlie partly confirme the wicked in their impietie as papistes Iewes Turkes howbeit in a diverse maner the papistes are confirmed by retention of images which without adoration are set vp in churches the Iewes and the Turkes they offend because our retayning of images in our churches is one of the chiefe impediments whereby they are detayned from being converted to our christian religion vt narrant omnes Translate this now to the ceremonies controversed and the case is all one for the image set vp ad decorum only may as lawfully be excused in the impediment which
the Saterday because the Iewes solemnized their assemblies then such excesse is contentious in the a Cuspinian de relig Turcor Turke choosing Fryday for his Sabboth to be contrarie to the christians in the b Ioh. Laficius de relig Muscovit ca. 5. Muscouite to reiect the Sabboth wholy and the whole lawe in hatred of the Iewes Our Opposites are guiltie of this excesse in that to be coÌ„trarie to Geneva they haue opposed badd doctrines orders to be against them as in the controversie of Christes sufferings of his descending into hell of divorse to separate à thoro only not à vinculo with the like Giue we instance in an excesse of an other kinde which is to stretch a thing too farre The Apostles observed certayne dayes for a time to winne the Iewes so was c Whitak controuers 5. q. â— c. 9. p. 405. Easter kept at first Hence it grew to a custome which while some stroue to continue a contention arose whereby exilium rerum pretextu alij ab alijs seperati sunt chaunge but the name and the case is ours The ceremonies were intended at first to be kept for a while for the winning of the papistes hereby they grewe to bee a custorne some are founde that will needes coÌ„tinue this custome stil and that with such contention that the moderation of Victor and Policarpe is quite forgotten who thought it vndecent d Zoâ—om lib 7. ca. 19. Consuetudinum causa se ab invicem seperari and the advise of e August epist 86. ad Casulan Augustine troden vnder foot NequaquaÌ„de vestis regiae varietate litigemus ne ipsius reginae interiora membra vexemus Another excesse The Fathers are misliked in that f Sint Seneâ—s in praefat l 5. bibliothec dum vnuÌ„ errorem deserunt in alium incidere solent AgricolaruÌ„ more qui incuruum arboris stipitem corrigere volentes immodica nonnunquaÌ„ attractione extra modum exceduÌ„t plantamque in contrariam diversamque deducunt formam In this contention of the ceremonies it were to be wished our Reverend Fathers would turne their edge against the papistes and not against their owne brethren whom now they wrythe wrest too farre towardes the papistes vpon a supposall they are wandred too farre from them Seventhly we are cleare from the g Tho. Aquin 2.2 q. 38. effectes of contention contumelie slaunder wrath wrong contempt with the like which in our Opposites are more then manifest against vs. First what their wordes and writings it is noted for contention in the Fathers that often tymes non h Hieron Apolog. pro lib. cont Iovinian c. 4. quod sentiunt sed quod necesse est dicunt adversus ca quae dicunt Gentiles howe sicke our Opposites are of this disease their writings and pulpit invectives shewe in which they that will iudge the best of them wil deeme they speak not often times what in their consciences they thinke to be true but quod necesse est dicere contra fratres as if we were Gentiles what their doings for if they separate vs not for trifles in such sort as the Donatistes did yet seperate vs they doe and cast vs foorth out of the inheritance of the Lord as if we were schismatiques yea heretiques or if they be our fellowe Ministers that be conformed they breake off all familiaritie with vs and as they are able by word or deed doe vs all the spite they can They m Examin of the declarat of the M of London say we iudge them that we condemne them which is one of the greatest fruites of contention in things indifferent The greatnes of the fault we acknowledge the fault it selfe we disclayme It was contention in Eunonius that he would not enter into a church where the reliques of a Martyr were least hee should seeme to adore the Martyr Vigilantius is not of indifferent men condemned for opposing himselfe against these reliques for the daunger of idolatrie that was in them In like manner for vs to oppose our selues against the reliques of idolatrie it is not contention contention resteth in the bosome of those who wholy refuse to come to a church where the reliques of poperie are Now if we condemned our brethren that be contrarie minded wee would seperate from them as some doe from vs and as we our selues doe from the papistes whom we condemne As longe as we holde vnitie with them they that accuse vs for iudging and condemning of them knowe not what it is to iudge or what to condemne when the Interim giveth leaue to minister the Communion vnder both kindes they give it with this condition n Conrad Schlusselburg tom 13. p. 77. sic tamen ne reprehendant cos qui diuer sum faciunt It may be when they would not haue vs to iudge or condemne them they ayme at that the Interim did to wit that we should not mislike them in quo diversum faciunt nor so much as reprehende them in their conformitie but it is one thing to condemne this facte of theirs out of the word which when we doe it is the worde of God that iudgeth them and not we an other thing for this fact of theirs to condemne their faith or persons which is the onely condemning or iudging that is forbidden Now as for this iudging or condemning thus forbidden I would they would pull out the beame out of their owne eyes who so deale with vs as meÌ„ vse to deale with them that are not acknowledged to be brethren partakers of the benefit members of the same Christ Iesus and fellowe heires of the same kingdome Aidanus was vnconformable in Easter which o Beda histor lib. 3. cap. 17. p. cap. 17. q. cap. 25. Beda much detesteth in him yet was he p cap. 17. beloued of the adverse part and iudged a good man q cap. 25. humble peaceable not contentious not vayne glorious so much the sooner that though he did not celebrate Easter as the Church did yet he did not celebrate it with the r cap. 10. Iewes and when he did celebrate it he preached the same resurrection that others did Preach not we the same doctrine that others doe in that we conforme not is it not for hatred against the papists as bad as the Iewes seeing we preach the same Christ and hate the same Antichrist why are we iudged more then he was or misse of that brotherly loue and fellowshippe which was shewed him I heare some obiect vnto vs the leaving of our ministerie as if that were a breach of vnitie and a separation from them I beare more loue to them that separate in this respect both vs and them selves then to wish that the Lord should iudge them who are guiltie in this fault But in the same Beda it is s Ibid. c. 29. p. 124. storied that Colman did loco cedere rather then he would conforme and mutare consuetudinem and yet notwithstanding
Annotat. in Philip. 2. ver 10. Atheisme if he be away Yea Christ himselfe is abandoned if he be abolished And is there not then a way opened in his opinion to all popery when the honour of the Crosse goeth vp as it doth by our making of it in honorable vse I say by our making of it for n Tertul. lib. de Idololat Co limus qui facimus vt coli possit diligentia nostra illius memor est #Sect 34. Another Opposites obiection aunswered which is we vse it as a ciuill ceremonie not religious ALthough we haue couered the mouth of the Crosse in all former excuses of abuse extenuated first vse extolled and late vse purged yet being an harlot that is talkatiue she still proceedeth to multiplie words Pro. 7.11 9.23 as if her present purged vse were throughly cleane both for the manner of her placing in Gods seruice for her place where Touching the former why is the Crosse cryed out against say some of our Opposits as if it had an vse religious There is no such matter For we doe vse it in our Baptisme as a ceremonie meerely ciuill in which manner vsed by vs it is as lawfull in that sacrament as in the coyne which we beare in our purses where we our selues they say doe wish it not only hold it lawfull Howbeit how easie is it to iustifie our vse of the Crosse to be too religious to be lawfull for the vnderstanding whereof we must run ouer the two sorts of religious things The first of them are religious in a sense common rising from a Syluest summa in verb. relig Religio as it is a vertue in which sense all is religious that is done to an holy end the end being it that determineth euery vse as b Tho. Aquin 1.2 q. 16. art 3. scholemen teach In this sense the Crosse is Religious euen out of Gods seruice and euer hath bin sith at the first it serued to professe the faith against c Guilihel Perk. problem tit sign cruc Pagans to sanctifie d Tertul. de coron milit omnem progressam to ciuill businesse and e Hieron ad Eustoch epist 22. cap. 16. omnem actum thereof Did Constantine set it in his banners or on the shoulders of his souldiers he did it f Sozomen li. 1. cap 8. assuefacere exercitum suum ad colendum deum and to make knowne g Cassiodor tripartit histor li. 3. cap. 4. hunc Deum colo cuius signum meus portat exercitus Haue Christian kings since his time adorned their crownes h Hieron ad Laetam epist 7. c. 2. patibuli salutaris pictura they doe it to shew they professe Christ Iesus Last of all when a malefactor saued his life by flying to sanctuary by the auncient lawes of our land he was to be banished carrying a Crosse in his hands to the sea side This was signum seruatae vitae religionis ergò This considered the signe of the Crosse is neuer mearely a ciuill thing euen in ciuill obiectes themselues Mixtly and for the end of his vse he remayneth still religious Howbeit our Opposites turne this against vs wee vse it in Baptisme for a ciuill end say they therefore it is ciuill and in respect of this end lawfull First this iumpeth with the m Chytrâ—us in Iosu 22. Lutheran who excuseth his religious Images in the Church by like ciuill end and historicall vse and with the Papist who excuseth his Iewish ceremonies in that he doth vse them n Tho. Aquin p. 3. q. 83. art 5. Non quasi ceremoniali praecepto legis sed sicut ecclesiae statuto And because the thing which he vseth is quiddam secundum se conueniens ex instituto Ecclesia which is our language vp and downe Lastly this iumpeth with the politique of o Dauid Chytreus in an 15 84 Augusta who inforceth the Popes newe Callender on this colour the Ministers shall vse it in their feastes not as receiued from the Pope but as enioyned by the Senate Secondly though Crosse and Surplice may for their end in some sense be termed Ciuill as all rites that serue for q Harmon confess sect 17. confess Augustan art 7. order p Bulling in epist ad N. M. yet this end maketh it not lawfull because though an ill end maketh an ill action for that euen one defect doth suffice to hatch a sinne yet a good end such as order and decencie is and the obedience to the Magistrate cannot make an r Tho. Aquin 1.2 qu. 10. art 2. action good because the integritie of the obiect and all other circumstances must here concurre which in these rites are wanting The Crosse is an Idolothite which a s Gualt Archityp 1. Cor. 10. Hest 3. Corinthian may not eate for any ciuill vse or ende of peace and friendship or any ciuill commoditie els The Crosse is an Agagite deuoted to death and to destruction a Mordecay may not bow downe vnto it though he pretend that it is onely to performe obedience to the Magistrate that hee performeth this honour to him The Crosse sorteth vs with the Papists as much as the Garland sorted the Christians with the Pagans in the dayes of Tertullian But a t Beat. Rhenan in Tertul. de coron milit Christian may not weare a Garland no not on the birth day of the Emperour though he pretend a ciuill end and ciuill honour to his Prince Our signe of the Crosse the Papist interpreteth to be a liking of his rites like as the Pagan in Iulians dayes interpreted frankencense throwne into the fire before the Throne and seate of Iulian to be a profession of Pagan religion This two u Theodor. histor li. 3. cap. 16. Christians may not doe no though they doe it to a ciuill end alone to wit to honour and obey their Prince #Sect 35. Pretence of a ciuill end of the Crosse excuses not the Crosse vsed in the worship of God THirdly though a ciuill end might make such a thing lawfull yet were this signe neuer the neare because this end is not a Caietan in Thom. 2.2 qu. 154. art 4. finis operis which giueth value to euery action but finis operantis only to which it pleaseth the vser to turne him which in this question turneth the scale neither one way nor tother The naturall end of the Crosse is religious as hath bene shewed and the same operatiue and therefore euill It pleaseth our Church to vse it to a ciuill end which is good this end is it any thing to the purpose it being accidentall Timoleon his souldiers are much amazed for meeting an asse laden with b Polyaeâ— stratagem lib. 5. sect stratag 376 oppium which was vsed at home in funerals his bidding them to weare garlands of it in signe of victorie had it bene any incouragement to them if this vse had bene deuised by himselfe diuersly from the vse of Istmus games where
c Bulling de orig error ca 33.34 Tho. Motescin de orig depraunt relig per tot bookes haue we written against their apish imitation of Iewes and Pagans in their feastes in their Images and other complements of their seruice By name we renew the auncient censure against their holy water condemned of old because it is ritus d Sozom. lib. 6. cap. 6. gentilium against their Images because they are e Euseb lib. 7. ca. 17. gentilis confuetudo against their shauing because the Priests f Hieron in Ezech. lib. 23. cap. 42. of Isis vsed it against their lights g Senec. lib. 14 epi. 15 because at first they were set vp to heathen Gods and not to wander from home we censure the Christians that borrowed a Crosse from the h D. Fulk again Sand. of Images cap. 11. pag 663. Caâ—th ag Mart. art 5 T. of Serapis And this we doe being thereto bounde not onely by the word of God but also by the general practise of the Church throughout all ages Indeed I know not whether the Church hath not exceeded in her zeale sith it hath made it no lesse then heresie from time to time to vse any rite of aliens as we may see in the l August haetes 2â— 50 Quartadecimani for this only esteemed heretiques because they kept their feast of Easter vpon the same day on which the Iewes obserued their Passeover And thus Hierome m Hieron Augustin epist 11. Cerinthus Ebion propter hoc solum à Patribus ana thematizati sunt quod legis Ceremonias Christi Evangelium miscuerunt sic noua confessi sunt vt vetera non amitterent But it will be said this was because of the merit and of the necessitie which they put in the rites which they retayned the ceremonies now controuersed are not so vrged Of this shift we may be ashamed A n Conrad Lutzenb Catalog haeretic lib. 4. parti 13. fol. 85. papist him selfe averring etiam lege Iudaica non cogente it is heresie to vse their rites in case of loue or in case of charitie because vmbra legis is totally vanished and the rites of the Iewes are now mortiferae to him that vseth them let him vse them which way he will And the Easterne Churches obserued not the fourtenth day as the Quartadecimiani they obserued it as an ancient custome but we do now obserue the Crosse whom yet the Councill of Nice condemned because it became Christians to haue nothing common with the Iewes in their rites obseruations Now where is a reason to make it more lawful to borrow from papistes then from the Iewes Is there not apparent reason we may lesse For the Iewes ceremonies were ordayned of God the Papists by the man of sinne the Antichrist and Iewish ceremonies renewed are but Christi sepulchra When they be at worst the Ceremonies of Papists euen foetida stercora in the opinioÌ„ of our o Ioh Caluin in Act. 16.3 best Diuines Secondly as this tenent weakneth our owne handes so doeth it strengthen the handes of papistes who so reverence the grace and trueth of the Gospell as that withall they will retaine p Adrian in Epist in Conc. Nicen 2. act 2 p. 72. veteres typos figuras vmbras for notes and for signes of the same So Innocentius will haue the Lawes of Deutronomie still obserued adding a reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is secunda lex While our q Matt. Sutclif de miss lib. 3. cap. 6. writers protest against this vayling and shadowing of the Gospells brightnes we in retaining of the Surplice do make good r Durand rational lib. 3. cap. â— confessed on all sides to be borrowed from the Iewes i Dej consecrat distin 1. cap. 2. Gratian professeth we are to take paterne from the Iewes The glosse thervpon inferreth possumus argumentari ab exemplis infidelium This while t Hospin vt supra our Writers do with al their power destroye our imitation of the Papistes worse then the Iewes buildeth vp againe The u Rhem. annotat in 1. Tim. 4. sect 18. Rhemistes directly hold we may take ceremonies froÌ„ the Iewes Our w D. Fulk in answer ibid. D. Willet coÌ„trovers 2. q. 4. p. 2. Writers set foote against them these we by retaining popish ceremonies feare not to supplant Casar Baronius readeth vs this lesson x Caes BaroÌ„ Annal. an 200. Consulto introductam videtur vt quae essent Gentilitiae superstitionis officia eadeÌ„ verbi Dei cultuÌ„ sanctificata in verae religionis cultuÌ„ impenderentur Again y Idem in Martyrolo Roman Fâ—bru 2. In multis gentiliuÌ„ institutis contigit vt super stitionis corum vsus sacris ritibus expiatus ac sacro sanctus reditus in Dei EcclesiaÌ„ laudabiliter introductus sit Which while our z Ioh. Reynold de Idolat li 2. c 3. sect 13 best writers refute with reasoning our doeing the same in Crosse and Surplice approue with practize a Polydor. Virgil de inven rer Polydore Virgil deriueth the most of popish ceremonies from Iewes and Pagans Blondus taketh pride to blende the rites of new Rome popish and old Rome Paganish Which while our b Tho. Moresein de orig depra religion Writers with their pennes make odious our retaining of popish ceremonies make to bee lawfull Thirdly this conformitie of ours with Papistes in their rites destroyeth that difference and separation which ought to be betweene the Church of God and aliens Well c Melciad in epist Decret ad Hispan Epise Melciades No man must fast the Thursday or Sunday vt inter iciunia Christianorum Gentilium bareticorum vera noÌ„ falsa discretio habeatur For we may if we will learne from him that to retaine an alien rite in diuerse vse is falsa discretio that the separatioÌ„ is neuer true till hereticall ceremonies be cashiered Heere it is pleaded that Gedeon sacrificed Baals Oxe to God That Iosua sanctified the goods of Iericho to the Lord and Moses turned the Censors of Corah to plates for the Altar To omit that the last were no goods of Idolaters at all the former no goods of Idolaters in state Idolatrous which maketh a maine difference betweene them and the ceremonies controuersed with many moe pleas which we might alleadge we rest on that which one of our d Pet. Martyrin Iudie writers bringeth There was a speciall warrant for these and A speciall commaundement but none for Crosse and Surplice It is also e The examiner of the declarat of the Ministers of London obiected that God borrowed linnen vestures from Aegyptian Priestes that he ordained Tythes notwithstanding Hercules had his Tythes before and appointed bread for his Sacrament though Mythra had bread offered to him That the Christians had their Agapae at communions notwithstanding the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the heathen in the Temples of their Idols
the bread of the Sacrament into partes of which Harding demaunded of him what many now demaund of vs concerning the Crosse what hurt is there in it Too much hurt and more then we would more also then Master Iewell could finde in the breaking of the hoste we need not replie as he of that The Crosse doth hurt in that he doth no good for behold many hurtes which he doth by hindering good furthering harme The first is seene in the bearing of Gods name before the papistes who are his enimies where it stayeth profession stayneth or hindereth it or maketh it halt This we see in our Magistrates who haue ceased to execut b Iniunct Elizab. art 23. can Episcop anno 1559. art 59. lawe against the Crosses of Church-windowes for the Crosses sake in Baptisme This wee see in our writers who when they write against the Crosse are calme if not colde where foreners are seruent and are faine to come in with though and if and the like provisoes as if they were put to the same exigent for the excusing of our Church in the vse of the Crosse as Cyâ—ill was once by our c Do. Fulk reioynd art 9. pag. 104. 2 Sam. 2.23 owne coÌ„fession When Iulian the Apostata tooke advantage from the reuerence which the Christians then gaue vnto it This wee see in our Preachers whose lippes in a manner are sowed vp from speaking against the very abuse and superstition of the Crosse least they should seeme to speake against the Crosse in Baptisme and to breake the Lawe and that per contemptum This wee see in our people who bee at a stande in their zealous pursute of poperie because they stand as men discouradged yea amazed to see the falles of their Asahelles and of their Amasaes I meane their spiritual captaines whom the signe of the Crosse hath wrackt And as the Crosse stayeth profession against the papists so doth he stayne it with that conformitie with him which hath euer bene esteemed a flaw yea a bracke in Christian zeale For what they who retaine the old ceremonies of the Iewes who are not so bad as popishe rites d Hieron apud Augu. Epist 11. dum volunt Iudei esse Christiani nec Iudei sunt nec Christiani Augustine speaking of womeÌ„ wearing mans attire e August solilâ—qu lib. 2. cap. 16. Nescio saith he vtrum falsas mulieres an falsos viros melius vocem veros tamen histriones verosque infames sine dubitatione possumus vocare The communion of rites confoundeth sectes more then the communion of attire confounded sexes who then would iudge vs to bee good protestantes who communicate with popish rites besides our selues Thus f Gualt in Hos cap. 2. one of our writers bominum traditiones c. The traditions of men defile the confession of faith whervpon the scripture reprehendeth those who in the reforming of the Church lefte the high places because these retained in face the footsteps of former fornication And in like manner now a dayes they haue not takeÌ„ their fornications from their face who retayne still in their Churches popish Images and Chalices and player-like vestures with the like who all of them doe as if an adulteresse after shee is reconciled to hir husbande should bring the giftes and loue tokens of hir former adultery impudently into his sight and goe about to procure his goodwil by them What Protestant hitherto euer renounced the common tenent wee must haue g Buces in Censur ca. 5. pa. 458. nihil commune with papistes in their ceremonies and their rites The first excuse here alleadgeth there is such an vtter difference made betweene the popish crosses and ours as that there is no scarre or blemish to our confession by the same First suppose there were some dissimilitude which yet in sight and shew is none what say we of the h Socrat. histor lib. 5. cap. 2â— Samaritanes were they not foolish when they thought they made a goodly separation from the Iewes by keeping their Passeouer at a diverse season And what iudge we of the l Narrat de Tartaror relig ad Dauid Châ— tre mist Tartars Doe wee not hold them absurd when they thinke they differ sufficiently from the Iewes because their circumzion is at the. â— or 3. yeere of their age as their Pope shall thinke fit Last of all what thinke we of the men of m Ioh. Sacran de rit Ruthenor Russia Doe we not imagine them fond wheÌ„ they thinke they spite Rome with a marveilous differeÌ„ce of their Images for that they are not of the same fashion but according to their owne countrey making SecoÌ„dly God forbiddeth all likenes of ceremonies with Idolaters I saye all likenes that cometh neare the rites of the aliens as a 1 Levit. 19.28 like cutting and marking of the fleshe A like 2 Deut. 16.21 groue to that of Idolaters 3 Hos 6.11 A plant taken out of Samaria which is like hers 4 2. cro 13.9 A Priest like vnto the Priestes of other Countries n Harmon confess sect 13. Wittem berg confess c. 10. Qua authoritate c. With what authoritie and profit we may take example of administring Sacramentes from Ethnickes that speach of Moses testifieth Take heede thou imitate not the Heathen nor aske after their Ceremonies saying As those Nations worship these gods so will I worship Non facietis similiter Domino Deo vestro ye shall not doe the same vnto your God as they doe to theirs Thirdly the practise of the Church hath euer shunned all similitude with exterior rites the better to beare vp the profession of the Gospell The Councill of Nice chose a diverse Easter-day froÌ„ the Passouer of the Iewes o Socrat. histor lib. 5. cap. 22. vt ecclesia cum Iudeis nibil coâ—sorâ—â— babere videatur which was according to the scripture as one of our writers p whitaker controvers 1. quaest 6. ca. 9. pag. 408. Quâ—â—tâ—decimanâ— fuerunt ex scripuris expugnati quia sci diver sum esse debebat Chistiâ—â—â—rum Iâ—dâ—â—um Pascha To make the Crosse him selfe his owne iudge Was there any other cause that chose him at first but that the Gentiles hating him most q Gâ—â—â—â—â—â—â— Groâ—â—lâ—g li. â— in â—n Chri. 〈◊〉 he serued best to make separation from them Neither is he well vsed at this day vnlesse it bee in the East Indies where the Christians are said to haue a crosse in their church nothing els to distinguish them selues from Pagans and at Constantinople where the Patriarch r Idem in ann 1549. payeth a great tribut to haue a golden Crosse stande on the pinacle of his patriarchall Palace to distinguish from the Turkes s Chrisost de ieinn Iudeor Chrisostome holdeth it better to bee drunke then to fast the Iewish fast he meaneth a fast vppon the same day with theirs And t August in Epistol 86 ad Casula Augustine
Sola Cruce Christo duce Hostis fugat millia Ista suos fortiores Semper facit victores Morbos sanat languores Reprimit daemonia Dat captiuis libertatem Vitae confert nouitatem Ad antiquam dignitatem Crux reducit omnia O Crux signum trium phale Mundi vera salus vale Inter ligna nullum tale Fronde flore germine Medicina Christiana Salua sanos aegres sana Quod non valet vis humana Fit in tuo nomine Insistences crucis laudi Consecrater Crucis audi Atque seruos tuae Crucis Post hanc vitam verae lucis Transfer ad palatia Quos tormento vis seruire Fac tormenta non sentire Sed cùm dies erit â—re Nobis confer largire Sempiterna gaudia What is here lesse then Israells Idolatrie Qui dicit ligno pater mens es Et lapidi tu peperisti me Ier. 2.27 For that this is said to the crosse and not to Christ crucified onely yea to the aereall signe of the crosse and not alone to the materiall there are many manifest reasons Vpon these wordes of Prudentius his hymne tali dicata signo mens fluctuare nescit y Lib. expo hymnor secund vsum Sarum fol. 25. this is the commentarie mens confirmata signo sanctae Crucis nessit dubitare de fide errare à conscientia intentionis virtuosa vpon these wordes formerly mentioned Quae Christo suos reconsignas z Ibid in exposit sequentiar fol. 34. this is the exposition Crux reconsignat id est marketh again cui sci Cruci laus id est honor sit in auum id est eternaliter The Fathers and the papistes do they not apply the figure of the bloud sprinkled on the postes the wood that made the water sweet the two stickes of the widow of Sarepta even to the aerial signe of the crosse One of our a Lambert Danaeus cont Bellarmin controuer 7. l. 2. c. 29 writers speaking of the aereall crosse etiam isti Cruci saith he Innocentius Sextus anno Dom. 1460. festum solemne instituit And the homilies of these feastes intitle euen the crosse aereall to the honor of these soleÌ„nities as one b Frederic Nausea centur 2. homil 92. in feriis exalta 5. cru may shew in steed of al In whoÌ„ this very signe is praised as signuÌ„ vivificum cut in nostram salutem Christus mirabiles contulit virtutes vtilitates and of which his will is that it should be tanto honoratius gloriosius quanto crebrius efformaretur One of our c Sam. Hars in Declara of weston imposture Cap. 20. Opposites referreth also a peece of the last hymne morbos sanat languores deprimit damonia euen to the aerial Crosse Consider all these premisses and then thinke with thyselfe whether the stommakes of the people will euer be eased of these surfietes of the Crosses idolatrous Sabbothes vntill there be a vomit giuen them to cast the signe of the Crosse it selfe out of our Church #Sect 2. That the Crosse mocketh the Lor. Sabboths in darkning them guiding the popish processions and with whorish braverie in the worship of God SEcondly the Crosse mocketh the Lords Sabbothes in that it darkeneth the light of them with a latin tongue vnknowne sith this tongue holdeth his title by the title of the Crosse which set ouer the head of our Lord when he was crucified is said to a Rhem. in Iohan. 19. sect 1. Item in Annota in 1. cor 14. sect 14 hallow it to his seruice Thirdly the Crosse mocketh the Lord Sabbothes in that he is becomme the guide of the popishe processions as one of them b Polider virgil de inventor rer l. 6. c. 11 writeth Modus iste c. This manner of supplication is brought in that beeing marshalleth in the order of a certaine heauenly armie we should ioyfullie triumphe of the victorie purchased in the Crosse of Christ for which cause it is that the Crosse it selfe is borne before as a standart of Christ his warfare The same writer detecteth the Crosses Sabbothes breach herein when hee maketh little better of this procession then of an heathenish may-game and a pompous Athenian sacrifice not so acceptable as a simple and chast offering of Lacedemon As for our c Ioh. Reynold confe ca. 8. diuis 4. pa. 495. writers they drawe the first originall of it from the Graecians who bare their Idolls in procession in like manner and from the d Câ—lfh art 7. fol. 138. D. Fulk reioyn art 7. p 186. Montanistes and the Arrians who of Christians were the first that set it on foote And our Matyrs they chose rather to dye then to bare a crosse or a taper in it eueÌ„ as e Act. and monum 20 33. in his article obiect 7. Richard Gibson did to omit others Of the same kinde is their creeping to the crosse like to the Sicilians f Io. Reyno vb Supra creeping to Hercules which offereth indignitie more to man then anie other Idolatrie else because it maketh him subiect to a worse thing then a creature which is the poynt whereby the g Cypri coÌ„tra Deme. triaÌ„ Lacta lib. 2. institut cap. 2. Fathers vse to amplifie the Idolatrie of the Heathens and howe subiect euen by a beastlike fower-foot creaping then which there is nothing more vnworthy of him who is created to looke vp wheÌ„ he worshippeth as the auncient Christians did witnes Tertulli Occulis ad Coâ—lum sublatis adoramus Fourthly the crosse mocketh the Sabboth through out all the Churches of popery in that it together with Images and other ornaments bring in a certaine whorish brauery into the seruice of God the worship wherof they make to be l Andr. Willet contro 2. quest 4. p. 1. Doct. Fulk cont Rhem. in 1. Tim. 4. sect 1. Baeza in li. â—â—nfâ—ss de â—ccle art 1â— 19.20 Carnal m Concil Nieâ—â— 2. act 1. Templi nulla ratio quod non ornatur Imagine saith the Council of Nice The protestant Church is like a barne saith n Bellarmi de effect Sacramen cap. 3â— Bellarmine it hath only a pulpit ad Concionandum and a table to take the Sacrament therfore there must be Crosses in it to drawe men thither with delight for which end in o Durand rationall lib. 1. c. de pictor ornamen Eccles other will haue Ostrich egges with the like rare sightes to be hanged vp in the Church likewise well and truly p Hospin de re Temp. lib. a c. 1â— one of our owne vera causa c. the true cause of this is that the stupide people hauing their mindes occupied in these externall sightes should neglect Christ Iesus and his merit and his worde Indeed this was that which Satan aymed at from the first day that the Crosse drew breath thefore hath he from time to time sett him out to the vttmost like a Virgine of Moab q Evagri lib
thorough opened together with a clouen tongue touched purged and enkindled with the coale of the Altar Better a desertion of the benefice then this defection frō the Lord better to be depriued of earthlie then of heauenlie graces yea better to loose earth then heauen a liuing then life spirituall As for the Church if any hurt come to it by our departure ipsi viderint who are the cause to wit our ecclesiasticall Gouernours euen as their owne Law witnesseth Speaking of them who are constrained to leaue their charges non ipsi in hoc peccant d Decret pa. 2. caus 7. qu. 1. c. 36. Gen. 19. saith the Canon quoniam non sponte sed coacte hoc agunt sed ili qui eos persequuntur nec ipsis episcopis hoc imputari potest sed illis qui hoc agere cogunt In respect of vs the hurt cometh per accidens only and wee cannot helpe it who may not doe evill that good may come of it which was Loths fault nor yeeld vnto a lesser sinne to auoyd a greater that which was e Epiphan cont haeres lib 2. c. 64. Origens Wheras it is obiected to vs as once to the diuines of Germanie in the broyle of the Adiaphorisme there è duobus malis minus f Ioachim Westphal in exposit sentent è mal mini the answere hath bene giuen by them that this holdeth not in malis culpae but in malis poenae onely Cleaue we then without separation to that which we knowe is good and doe wee our duetie as it becometh vs and leaue we to God the care of his Church g Concil Roman tom 2. pa. 282. Deus dat successores When Zeno had obtayned a Bishop for Carthage the Clerici there resolued thus h Victor de persecut Vandalic si ita est interpositis his periculosis conditionibus Ecclesia Episcopum non delectatur habere gubernet eam Christus qui semper dignatus est gubernare Eightly and last of all the iudgement of forraine diuines directeth vs to this course For in the controversie of the Adiaphorisme in Germanie the whole church of l Epistol Hamburg ad Philip. Melantho Hamborough of m Io Sleidā lib. Illyric lib de Adiapho Magdeburgh of n Io. Calui in epist ad P. Melāth Geneua with diuers others thought it the better way to depart then to conforme to the Surplice some other popish ceremonies then imposed Diverse private men haue written to this purpose some of which write purposely euen of our English ceremonies o Io. Calui Maister Caluin writing his iudgement to the English Church at Franckforde doth vtterly condemne the ceremonies nowe controversed Mr p Theodor. Beza epist 12. Beza writing his iudgement to the Ministers of Englande adviseth them to giue ouer their places rather then to subscribe to the ceremonies the rest of the corruptions controversed or by silence to foster them Mr Bullinger and q Pet. Martir in epist amic cuidā in Angl. Pet. Martyr gaue advise to conforme to the clothes at first who after perceyuing what hurt came of them reclaymed their iudgement as these wordes shewe At de vestibus sacris c. as for the holy garmentes which are to be vsed in the ministerie seeing they resemble a shewe of the Masse and are meere reliques of poperie Mr Bullinger thinkes they are not to be vsed least the thing which tendeth to scandal be cōfirmed by your example I my self although I was euer an adversarie to the vse of such ornamēts yet neuerthelesse because I sawe there was present daunger least you should be depriued from preaching that perhaps there would bee some hope that as altars and Images are taken away so also those shewes of the Masse should bee remoued if you and others of the ministrie would doe your best endeauours which parchaunce would not be done if another should succeede in your place which should not only not seeke the remoual of these reliques but also defende maintayne and foster them therefore I was the slower to perswade that you should rather refuse the ministrie then reaceaue the vse of those garmentes Notwithstāding because I haue seene scandals arise which are vnauoydable therfore now I haue easely condescended to Mr Bullingers Iudgement what then these men haue to the contrarie in their epistles that ought not be preiudicial to vs sith here they recante it in that which they wrot they prescribed no rule to r Beza vb sup◠in Epistol 23 Bullinger in epist ad N. M. binde and the counsell which they gaue for direction was generall only such as left men to their owne discretion touching circumstances which were perticular s Pet. Mart. in epistol alia amico cuid in Angli tu autem qui es in ipso certamine concilia hic non expecta valde quippe sumus à vobis procul in ipsa consultetis arena And our case differeth much they when they couselled yelding they hoped the ceremonies might the better be abolished by the staying of good men in the ministrie which hope is superannuated they intended a forbearance and t Theodor. Beza epi 12 tolleration whereas we are pressed vnder our handes to approue them and this tolleration they limited also to be continued for a u Idem epist 8. while they euer condemned the reducing of the Ceremonies controuersed into the Churches where they had ben difused before which thing is sought for nowe #Sect 16. That the small estimation of preaching vnder pretence to care for praying as the Opposites alleadge is the abaddone or murthering sinne of these dayes and takes away the right vse of the Saboth THe third and last refuge is that it is no great matter though the proceedings of conformitie haue no such great care for Preachers and preaching as wee doe wishe because preaching is not so much to be cared for as praying is a praying ministerie wil doe well enough in a Church alreadie stablished if there be Preachers here and there to preach now then that which I may call euen the Abaddon I meane the destroying and murthering heresie of these last dayes First the Saboth being a Councill Parisiens lib. 1. ca. 50 insigne Christianitatis how chast should we keepe it from all aliene adulterations after the example of the auncient Christians who preserued it pure from carnall mirth from superfluitie in feastinges and apparell and from strowing the wayes with floures vpon this reason b Gregor Nazianze cont Iulia. orat 2. haec enim Gentium sunt This reason little prevayleth with this heresie which what broacheth it but ea quae sunt gentium The little power which it ascribeth to preaching is the Swenckfeldians the Libertines the Anabaptistes for c Whitaker cont 1. q 1. cap. 3. pag. 8. Iohn Caluin cont Anabapt art 5. euen so hold they that the word preached is of no great efficacie and
thinke it sufficient if they preach by others which iumpeth againe with that position of the Papistes w Bellarmi de pontif lib. 3. c 24. Satis est si ista curent ab alijs praestari And againe x Idem ibid lib 1. ca. 14 Ez 44.8 Episcopi quod per se concionando non saciunt hoc faciunt per alios Nowe God contesteth against this setting foorth of the charge of the Sanctuarie vnto others Our y Thom. Morton Apolog. p. 1 li. 1. c 10 Writers affirme That he that preached by others shall goe to heauen by others but to hell in his owne person There be z Maldon vb supra Iesuites who teach a Minister can no more feede by another then a Physition can cure by another And that if a Minister would labour by another then hee must eate by another also but himselfe eate nothing Last of all this heresie seareth the conscience of hundreds so that they passe over many Sabothes without preaching and some of them preach not at all neither by them selues nor others But a Gregor in pastor p. 2 cap. 4. Gregoric the b Decret p. 1. distinc 43. cap. 1. Canon Lawe yea our c D Babing on the Lords pra pag. 194. Opposites them selues haue taught that a Minister can no more enter into the Church vpon a Saboth without preaching and not be culpable of a damnable sinne then Aaron could enter at any time into the Congregation without death in case hee soundeth not his bells at what time he entred Some d Idem in 4 commaun p. 165. of our Fathers haue also taught that he sinneth the sinne of a dumbe dogge that passeth ouer a Saboth-day without preaching and that he suffereth the people to pollute the Saboth for want of teaching in so sinning To this e Thom. Morton quo sup doth Origene out of him Espencaeus draw and apply that Lawe of Moses which coÌ„maundeth the Priest not to depart from the Tabernacle of the Lord. But as for them whom this heresie hath so paded benummed that they thinke they are well enough discharged if the Leiturgie bee read though preaching bee wanting eueÌ„ for whole monethes together I leaue them to a papist doome which is thus passed ouer them f Ioh Ferus in coÌ„ment in math 16 Olim portenti inslar habitum fuit si pro Episcopo haberetur qui non etiam re ipsa verum Episcopi munus exhibuisset quod hodie plusquam monstri loco habetur si quis exhibeat quos cum temporum natura scriptura Ecclesia Consilia Pontifices Patres Superi Inferi accusent damnentque quis est qui absoluat Further this heresie layeth wast the Saboth sith it dismembreth it of preaching the chiefest worshipp of all the rest It is more principall then the administring of the Sacramentes as Paule was sent to preach the Gopsell rather then to Baptize that which our Opposites g D Bilson agai Apol. p. 2. p 360 them selues confesse who also adde that it is better then gouerning is the administring of the discipline when they say God h Ibid pa. 3 pag. 300. gathereth his Church by the mouthes of preachers not by the summons of consistories It is aboue reading where the Apothecarie breaketh not the perfume to cause it to smel the householder cutteth not the whole loafe that euerie one may haue a full morsell nor the bellowes stirre vp the fire to cause it to flash into the harts of the hearers as preaching doth euen as our l D. Babing on the lords pray p 185 1. Cro. 14.1 Eccles 4.17 Eccles 4.17 Opposites themselues haue taught It is more excellent then prayer also because Paule himselfe preferreth prophecying euen wher he speaketh of prayer and prayer must be sanctified by the the word be directed by preaching of it and prayer is a speaking of ours to God whereas preaching is Gods voyce it selfe to vs. To come to Church then and there to pray but not to heare were the vnmanerlines of a clowne that being in his Princes presence will haue all the talke him selfe and not suffer his Prince to speake it were also that m Thom. Morton Apolog p 2 li. 1 c. 24. Popish barbarousnes which holdeth that the dueties of the Saboth serue not to edifie the Church but to serue the Lord forsooth with the sacrifice of a foole with a sacrifice that is blinde because without knowledge which his soule abhorreth In respect hereof a whole volume suffiseth not to shewe the indignitie of this heresie Why then conclude we not with our n D Babing on the lords pray pag. 189. Opposites who coÌ„fesse some of them that the Lord hath ordayned preaching as the most notablest of all other meanes and as o Pag. 194. the chiefest for the erecting of his kingdome in the word which if it bee true 1 Exod 10.19 Deut. 18.17 must not prayer giue place to sitt below it althought an holy worshippe But whether it be the most principall of the Saboth worshippes or no a worshipp it is that is necessarie so that a Saboth can not be sanctified well without it This all reason yeeldeth forasmuch as it is an ordinance of the Lorde a 2 Math 231 RoÌ„ 1.7 commaundement of Christes a 3 Act 18.4 17.1 2 3 practise of the Apostles yea euer thorough all ages till here of late in the 4 Nehe. â— 8 act â—â— 14. old Church and in the new 5 Act 2 42 â—5 21 there was preaching euery Saboth 6 Am. 8.10.11 1 Sam. 3.1 2. Câ—o. 15.3 so that the meeting was thought to suffer a notable deformitie whensoeuer it was wanting In p Iustin Martir Apolog 2. Iustinus dayes reading and opening of the word lasted for an houre longe ordinarilie on euerie Saboth In Tertullians q Terâ—ullia Apolo c. 3 there was not a meeting of the Christians but their soules were fedd sacris sermonibus before they brake vp the assemblie Now it is precisenes to say a sermon is needfull in euerie Saboth not so of olde Fuerunt ante haec tempora sanctissimi Patres saith r Roffeus art 33. a papist himselfe qui singulis Dominicis homilias ad po pulum declamitarant Which our s Tho Morton Apolo pag 1. lib. 1 cap 80. Writers require as needfull to be performed practised now This Homelie declaymed was a Sermon preached read and homilie the Minister could not and so bee discharged in auncient times the rising t Valens concil 2. cap. 2. of Homilies was this when the Minister of a Countrey-parish was sicke and could not preach then the Deacon was set to reade an Homilie I say the Deacon at the first and not the Pastour who neuer fayled to preache the worde if hee were able to come to the Church Hence is it that another u Mogunti concil Iub Carol. Magn c. 25 Councill tooke order in
fayled likewise whether the ius of a good lawe in generall be respected or the ius of this lawe of our lande in speciall Touching the first for asmuch as the end of the law is loue which hath two daughters Goodnes Iustice we are to consider this ius ordinariuÌ„ first as it is ouerswayed by goodnes then as iustice doth direct it apart by it self The first goodnes that maketh intercessioÌ„ is gentlenes which wil not be 1 NeheÌ„ 5.24 burthensome but abstaine rather from the bread of the gouernor nor be 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Thes â— 7 grievous but forbeare rather the 3 1. cor 9 15 power of the governor which leadeth with the bonds of 4 Hos 11.4 Loue taketh away euery hard yoke delighteth in willingnes of obedience rather then feare therefore enlureth not terrifieth only which is a Sum. Siluestrin verb. iust proper vnto rigour b Gregor epist 126. tit 6. Ipsa gubernacula sunt mag no moderamine temperanda ne potestas mentem surripiat Then is the gouernement righteous c Idem in rescrip Faeliâ—i Siciliae Tom concil â— p. 7â—2 saith he elswhere quando nihil potestati sed totum equitati tribuitur what though then our Reverend Fathers haue a power to exact these things doth not gentlenes intreate them not to vse this power of theirs rather then to encoÌ„ber burthen quiet coÌ„sciences hartes single before their God Let none say they may choose also whether they will forbeare their power or no but he that thinketh it is in their choyse whether they wil be gentle or no. which how can they be sith they must needs make their litle finger heauy who make a gesture of the finger so heavy 1 Reg. 12.14 toso many prophets of the Lord This is not with Irenaeus to be gentle in a ceremonie this is rather to walke with Victor like vnto theÌ„ of whom Erasmus his d Erasm in Schol. virae Irenae modis nos magnaÌ„ orbis partem per didimus dum omnes ceremonias ad viuuÌ„ exigimus Know est thou not said Pharoes servants once to him that Egipt goeth to wracke know not out Rever Fathers now what a great part of the church is wasted If things were in integro we would beseech theÌ„ to be left to our selues euen as in e Zozom histor li. 7. cap. 19. Easters controversie all were at the first permitted to do as they would But seeing now there is a law made which bindeth to one side we wishe that gentle carriage towards vs which hath euermore been shewed in matters of like qualitie August speaking of the Lenten faste which was by the church in his time commanded giueth libertie to keepe it f August conita Faust Manichae lib. 30 cap. 5. quanto magriâ— quisâ—ue vel minus seu voluerit seu potuerit Theodoret speaking of the sâ—◠〈◊〉 notwithstading it was a custome yet hath these words g Theodor epi. diuin decret Abstinentia c sas parti â—â—â—tie sâ—nt â—â—mentis potesiâ—te Prosper affirmeth the coÌ„mandement of fasting was â—â—gently â—â—â—cted that men fasted h Prosp de vin contem 2. c vlt. noÌ„ coacti sed denoti to wit the coÌ„mandement was a canon rather then a law as appeareth by Primasius l Primas in Rom. 14. De ieiunto saith he â—ex noâ—â—est posita sed quomodo potest vnusquisque vult Chrisostome is alleadged by m Bellat de Pontifie lib. 4 ca. 17 Beâ—â—armiâ— to proue a necessarie obseruatioÌ„ of this faesting who yet notwithstanding leaueth both it self the circumstances of it in n Chrysost in 1. cor homil 9. Mal. 2.6 Mat. 15.3 Isa 10.1 cuiusque opinione I need not shew how we haue fayled of this gentlenes in these ceremonies who haue sued for it to this houre yet sue to our Reu. Fathers without any other answer theÌ„ this There is a lawe it must be obeyed But doth it suffize thus to say without respect to him that will aske should not my law the lawe of trueth be in your mouthes that so ye might haue walked with me in peace and equitie Is it not so that ye haue broken my law to set vp your owne and that against my heavie threat woe vnto them that make heauy lawes The second goodnes tempering Iustice is indulgeÌ„ce which exacteth no performaÌ„ce in a ceremonie but that which the partie is ablero do that without an IncoÌ„venieÌ„ce to himself For may not the Sabbothday be brokeÌ„ wheÌ„ the observatioÌ„ of it doth hurt the body Mat. 12 12â— the Sabboth being made for man not maÌ„ for the Sabboth TheÌ„ are we bereaued of christian indulgence when to these ceremonies we are inforced to the hurt of our coÌ„scieÌ„ces or els forced to loose our states as if we were made for the ceremonies not the cerem made for vs which were theÌ„selues neuer made by God as was the Sabboth Hierom for the necessitie of the Lenten faste leaueth men notwithstanding to do in their fastings o Hieâ—on episto ad Nepotian quantuÌ„ possunt requireth moderatuÌ„ ieiunium only as the body is able to beare further theÌ„ which if any maÌ„ fast he calleth it superstitiosum Nay p Belâ—ar de Poncific li. 4 ca. 18. Bellar. exacteth not now the canoÌ„ of fasting though his church severely enioyneth it either of children old men or sicke who cannot beare it or whose health it would hurt so that it seemeth it were well with vs if we had but the bread which Antichrist himselfe breaketh to his children in any good proportion for as much as we can protest against these ceremonies that they stande not with the health of our soules which are more precious then our bodies and that our consciences are made sicke with them This is our weaknes some will say as if Christ spared not to conforme his disciples to the rigour of the Pharisies fastings yea of the fastings of Iohns disciples when by reason of their infirmitie he sawe they were as vessells weake Mat. 9.17 that could not beare it without bursting In regard hereof if we call on our Reuerend Fathers to be spared we doe but recall their owne doctrine to their mindes which euen speaking of the Magistrate hath these wordes q Doc. Bils cont Apolog pag. 1. pag. 46. we may not for things indifferent trouble the weak mindes of the brethreÌ„ #Sect 11. Thirdly Iustice borrowed temper from Equinanimitie which dispenseth on iust cause Fourtly from forbearance which passeth by a ceremoniall transgression THe third goodnes from which iustice is contented to borrow temper is that equinanimitie which dispenseth vpon iust cause and accepteth a iust excuse which yet the crosse would neuer The doctrine of the first Bishopp of this lande when this controversie first brake forth was this a The treatise whether it bee mottall fin to transgresse a civill precept A man without sinne
which our l Morton Apolog. p. 2. lib. 2. cap. 2. owne Divines approve Howbeit Victor might better exact a conformitie to the observing of Eastet day then our Reverend Fathers may driue vs to these ceremonies controversed because being Idolatrous and Antichristian they are like to those heathenishe stage-playes to which when Christians are compelled it is esteemed a persecution which is thus complayned against Non m Concil Aphtican Can. 28. operiet quenquam Christianorum cogi ad haec speclacula maximè quia in his exercendis quae contra pracepia Dei sunt nulla persecutionis necessitas adhibenda est Fourthly wise men will consider in everie controversie which side it is that seeketh their owne Marc. 11.18 as it is easie to knowe the Priestes are the authours of the trouble betweene Christe and them because they stande for their owne gayne Act. 19.27 when they gainstande his purging the Temple That Demetrius with his companions were the bellowes of the sturre betweene Paule and him seeing it was for the vpholding of his Schrines that he contended and last of all Act. 19.27 That the Papists are the sturrers of the dissention that nowe is betweene them vs because it is for feare their waters will drye vp Apoc. 16.12.13 that like so many Babylonian frogges they crooke against the Gospell Now as for vs we are as litle profitable to our selves in our forbearance of conformitie as were the old Christians when they protested n Tertul. Apolog cap. 38. si oblectari nolumus nostri iniuria est si fortè nostra non vestra seeing we seeke for nothing else vnto our selues but a troublesome and paynfull ministerie forgiue vs this contention whom wronge we saue our selues vnlesse it be that our wrong and losse of delights redoundeth to the losse of the church Yes mary say our Opposites ye goe about to pull downe the church to begger the ministerie to which we replie with the auncient christians we are onely o Tertul. Ibid c. 43. infructuo si ijs quibus infructuosum esse maximus fructus est to wit to poÌ„pous Lords to nonresidents idell ministers to whom when we are most vnprofitable then are we most profitable to Gods church On the other side although we are loth to accuse any yet for the clearing of our selues we must desire indifferent men to take knowledge of those presumptions which make probable they be our Opposites in this controversie of whom we may most truelie complaine p Leo. epist 23. dum priuata causae religionis exercentur obtentu commissum est impietate paucorum quod vniversam EcclesiaÌ„ vulneravit Amongest these none so bitter against vs as they who before were with vs but nowe haue subscribed of many of which may it not besayde q Ibid. impijs subscriptionibus captivas manus dederunt quod nociturum statui suo scirent nisi imperata fecissent As for our Reverend Fathers whose wrath pursueth alwayes we onely applie to them these wordes of Cassander I will never denie sayeth he but that many Protestantes at the first were sturred vp with a pious desire to a sharpe reproofe of certayne manifest abuses and that the chief cause of this distraction of the Church r Georg. Cassaud consultac act 7. illis assignandam esse qui inani quodam faslu ecclesiasticae potestatis inflati rectè modestè admonentes superbè contempserunt repulerunt Therefore I thinke there is no hope leaft for peace in the Church vntill they bee begunne with all who first gaue cause of this distraction to witt that they qui ecclesiasticae gubernationi praesunt de nimio sue rigore aliquid remittant ecclesiae paci aliquid concedant multorum piorum votis ac monitis obsequentes manifestos abusus ad regulam divinarum literarum veteris Ecclesiae à qua deflexerunt corrigant Fiftly Is not this a fruite of strife and contention in our Opposites that they crosse vs so much the more the more that in all humilitie we sue and seeke for reformation of thinges amisse Exod. 5.10 even as it was contention in Egipt taske-maisters to growe the more heavie in their burthens the more that libertie was sought for And in the Ephesians to crie the more f Sigibert Anno 712. Great is Diana as now men crie Great is the crosse the more her idolatrie was oppugned When Philippicus at Constantinople to prevent idolatrie vnto Images scraped out the images of the Fathers of the sixt Councell that were in the portch of the church of Sophia Constantinus the Pope of purpose to spite him painteth theÌ„ vp in the church portch of Saint Peters at Rome To no other issue haue there sorted the humble petitions that haue been made for the remoovall of popish rites and ceremonies out of this church seeing our adversaries the more they see them wiped out by vs with the spounge of Gods worde the more haue they painted them with ill tempered colours that to the wiping out of the images of the Apostles which many an t Act. monu in histor eius Huss had painted gloriouslie before in the spirituall walles of his Bethlehem It it written of Iulius u Ioh. Sleidan comment lib. 6 the third that what he could finde or heare to bee most contrarie to the protestantes or if he knewe any thing that would greeue them most that he caused to be decreed in the Councel of Trent Our Reverend Fathers haue taken the like course against vs in all their courses especially of late and is no spirit of contention then within their bosomes When the Thabâ—rites of Boheme would haue the popish rites removed the Priestes popishlie addicted stroue so much the more to haue them retayned and because the Challice was chieflie pushed at they painted challices till one not vnfitly wrote vnderneath w Ioh. Dubranius histor Bohemic lib. 26 tot pingit calices Bohemorum terra per vrbes vt credas Bacchi numina sola coli Haue not the ceremonies in like maner been the more paynted preached commeÌ„ded pressed punished since here of late that their removall hath been sought for Sixtly who haue exceeded in this controversie they are the men that are contentious and they be our Opposites It was contention in Cynesias at Athens x P. Melane in respons ad Hamburgens festos dies contrarios populi consuetudini celebrare in Asiaticis sues mactare contrariuÌ„ anni initium constituere vt ostenderent prorsus se alienos esse ab Israelitis The like excesse was contentious in the Priscilionistes when they fasted on the Lords day y Leo epist 91. capit 4. vt per omnia essent à nostrae fidei vnitate discordes dies quae à nobis in laet itia habetur ab illis in afflictione ducatur in z August epist l. 86. ad Casialan Vrbicus when he coÌ„demned church-assemblies on