neither For the extension of the lawe being but identit as rationis non scriptae out of this grounde de similibus ad similia idem est iudicium and this lawe being made against popish recusantes or recusants of the whole booke it can not now in any reason be extended vnto any other then to such as doe recuse more simili what that wee are free from this lawe and from the sentence whether comprehensiue or extensiue of it because it is not the same booke with that of K. Edwards but is altered in very manie and sundrie poyntes yea so altered as that wheÌ„ it was proposed to be confirmed to the most honorable court of Parliament it was refused Secondly as we haue missed of ordinarie ius in respect of our iudgement so in respect of our Iudges also we are not to thinke so ill of our lawe as that it hath any purpose or meaning to ouerthrowe the lawe of nature c Nemo in suae cansa iudex pars testis esse potest Why then are we cast into the handes of the Bishopps who are knowne to be parties against vs. I compare them not to the Arrians yet when it is saide to vs d Victor de persequut Vandalic vade ad Episcopos quiae ipsihabere huius rei cognoscuntur per omniae potestatem we are put out of hope to haue any remedie their bowells are so barren towardes vs. And why should we not claime the priuiledge which we haue by Charta Magna and so be shielded from the losse of our freehould vnlesse it be by the verdict of 12. men If the Bishoppes were iudges indifferent yet were it hard from the wise counsayle and deliberation of â—2 men to be turned ouer to the will and lust of one which by their canon lawe it selfe can not depose e Charta Mâ—gu c. 19 alone But if the lawe put vs into the handes of such one man yet doeth it not leaue vs there but giueth issue out of these straites by the remedie of an f Eccles 4.1 appeale which with what iustice it may be barred and stopped against vs it will one day be decided by the great Iudge of the whole earth when he shall set up his throne for iudgement vntill that time we must be subiect to the sentence which is past and not be amazed seeing our sufferings haue ben fulfilled in our Fathers heretofore behold the teares of the oppressed and none comforted them and loe the strength is of the hande of them that oppresse them and none comforteth them Howbeit heavier is this yoke of ours then ordinatie g Capitul per AdriaÌ„ Pap. ex Synod Collect concil tom 3. pa. 25 5. Dent. 23.15 placuit vt accusato si indicem suspectum habuerit liceat appellare quia non oportet negare andientiam roganti and againe si quis Iudicem aduersum sibi senserit vocem appellationis exhibeat vt cùm ei concessum fuerit integro negotio apud alium Iudicem possit audiri we flie for rescue from an hard Maister why are we refused and turned backe into his handes againe We flie to the sanctuarie of holy iustice why are we drawne backe to trye the mercie of vnmercifulnes yea of contempt and wroth But doe I not forget my selfe who now at last begin to accuse against my promise at the first for this promise sake I stay myself and lay myne hande vpon my mouth and commit the whole cause to him that iudgeth righteouslie as for that which hath been spoken I desire the consideration of three things First of the necessitie that lyeth vpon me to speake for the trueth in regard whereof h Gelasius in epist ad Anastas August pietatem tuam precor ne arrogantiam indices divinae rationis officium absit quaso à Romano Principe vt intimatam suis sensibus veritatem arbitretur iniuriam Secondly that the verie Canon it selfe which forbiddeth the sheepe to accuse the Pastor hath this exception nisi pro sua iniustitiae euen when it sayth of other faultes l Concil Roman 5. tom 2. pa. 34â— Pastorum actus gladio oris non sunt feriendi quaÌ„quam ritè reprahendi astimentur Last of all that what heere is spoke is spoken with reuerence non adcontumeliam tuam sed ad defensionem meam as m August epist 174. Augustin speaketh yea with greefe as once n Cyrill Apolog in tom â— Concil pa. 662. Theodoret verae lamentis dignasunt haec quod Sacerdotes coÌ„tra Sacordotes talia dicant verum hoc dicimus non quod tantum accusemus quantum nostricuram gerimus And so an ende of the iniustice of the Ceremonies and of the Crosse The murther of the Crosse Chapter 6. FOR asmuch as the instrument it selfe of crueltie is by the equitie of Moses lawe to be abolished Exod. 21.28 which destroyeth the beast it selfe though not capable of any sinne that hath been a meane of any mans death the Crosse and ceremonies must away or els we must heare the Lord complaine The instrument of crueltie is in mine habitation Gen. 49.51 This lawes equitie is acknowledged by a a Concil vormatians can 64. Councill yea too much acknowledged the murther of the Crosse and Ceremonies is knowne yea too much knowne For to begin with the blovd of the body first of all what warres haue the crawling frogges of the Dragons mouth raysed at any time in the world of which the Crosse was not a guide like Iudas It guided first the warres of the holy lande Act. 1.16 wherein the streÌ„gth of christendome fell as one doeth b Carol. Sigon de reg Ital. lib. 6. in H. 3. ann 1095. witnes The signe of that expedition was a crosse of purple cloth which Vrban the 2. first gaue in indulgence for a signe of expiation to salvation which he commaunded to be affixed to their garments vpon their right shoulder wherevpon they that went into that warre they were called Cruce signati and the expedition it selfe Cruciata Secondly It hath ledd the warres that haue been raysed against the Emperours and States of Christendome for asmuch as it hath been vsed from time to time for an agent a sollicitor to arme the people of the earth against their lawfull Lords It is c Thom. Morton Apolog. p 2. in epist dedicat acknowledged that the head of all monstrous attemptes against Kings and Princes is the 3. Canon of the second Council of Lateran where a power is given vnto the Pope to absolve subiectes from their fidelitie to their Princes that neglect to purge their kingdomes of hereticques that so Catholicques may posse them Now it is not fit that the world should be ignorant that the verie next words of the Canon ordayne the Crosse for the best vizard that can be devised to call these warres for the fittest and wisest Factor to manadge and to set them forwarde in these wordes Catholici c. As
5. ver 17. vewe of the Fathers doth confirme Againe it was an f Cypri in serm de eleemofin Irenae lib. 4 ca. 32.34 August retractat lib. 2. cap. 11. auncient custome that none should receaue the Lords Supper empty handed but guie somewhat to the poore which certaine Deacons did distribute to the needie that did worke the idellbeing excomunicated out of the Church of which thus Bucer once againe g Nimis magno c. It is too great a shame for this Kingdome that this parte of Ecclesiasticall reformation hath bene hitherto neglected whereas in the Low countries it hath bene long a goe receaued where neuerthelesse the true profession of the Gospell is punished with death I aske is there not a preposteration to renewe a Crosse so zealously while we burry so carelesly this auncient custome raysing vp in the roome thereof newe courses of our owne which doe no good Againe there was in old time a custome there should be a communion every h Chrisosâ—â— homil 3 in Ephes Regino lib. de Ecclecsiast Disciplin cap. 191. Hugo Cardinal in Luc. 24. Lordes day euery one not receauing without lawfull excuse being l Nicol. Cusan Epist ad Bohe. 7. excommunicated which m Ansegis in leg Franci lib. 1. c. 132 Charles the great in some sort renewed b Bucer in censur cap. 4 pag. 464. and which Bucer advised King Edward in this land to restore n Bucer in Censur c. 3 p. 460. 461. againe what now There is not any one peece of the canon for the Crosse which is not egerly pursued whereas all the Canons made for the SacrameÌ„t of the Supper it selfe lye lowe in the dyrt men thinking it sufficient to come for fashion once a yeere as they were wont to doe in popery and that without all examinatioÌ„ for the most parte reconciliatioÌ„ or separatioÌ„ of offenders though most notorious Last of al it was the custom of the primatiue church to haue no assembly without a sermoÌ„ as shal be shewed in the next chapter which through the hypocrisie of the Crosse is nowe neglected this rite must haue place whether Preacher or preaching haue any or no. o Alexan. Ales in proaem Lieturg Anglic. Quo tamen neglecto frustra in alijs constituendis apice sci cultu ministri de gestu rituque sacrorum opera sumitur Inducitur n. ita parieti vicioso labanti tectorium quod ruinas hiatus diu non poterit tegere vel erunt haec potius sepulchra incrustata intus refer ta foeditate abhominabili Secondly consider the Crosse as a custome which for the present is in vse and wee cannot misse of an other preposteration in it Wee prooue p D. Whitâ— cont Dureum lib. 9. hereby the papistes preferre their owne traditions before Gods Lawes because they punishe more seuerely the breach of one of their owne fastes then when the Lawe of God is broken by fornication or the like It is also obserued amongst Saules hipocrisies that hee was more ready to punishe with death the breach of a Lawe of his owne in Ionathan then to punish the people with the least mulcte when they brake the law of God in eating bloud which facte of his also when an q Ambros sem 25. Ambrose alleadgeth to make the sinne of a man sinfull that doeth breake a Lenten-faste he is r Herm. HamelmaÌ„ de tradit p. 1. lib 5. folio 446. censured as one in error Ought not the Non-Residentes the Idell and Idoll ministers be rather punished who break Gods Law in feeding not on the bloud of beastes but on the bloud of the soules of men then those poore Ionathans transgressors of an humane lawe and that in a trifle whose desertes to the Church haue not bene so small but that they call for a better rewarde What a thing is this there should be no lawe to punishe a loyterer that hideth his talent in the grounde to put out a dumbe dogge that can not barke or that a drunkard a fornicator a gamster should scarce haue their names called into questioÌ„ nay that s Math Sutcliu in answer to the humb motit for tolerat papistes them selues should be vsed kindlie while the paynefull and profitable Minister is pursued euen to proscription for a Crosse and is made the t Poenicentiarius Asini Act. Monument p. 359. Asse that must dye for a strawe when the u Gualt Mapes in Cathalog testium verit fol 422. Non pastor ovium sed pastus ovibus much like to the Foxe or the Woulfe escapeth in his soule murder Chrisostome began with the life of the Ministers hee did not for the breach of a Ceremonie thrust out the moste paynfull that were in the Church but those who aunswered not to their calling w Theodoret histor lib. 5. c. 28. A sacris arcebat quod negaret frui Sacerdotali honore cos oportere qui vererum Sacerdotum vitam non sequerentur Wee taking on the other side runne within the censure of Augustine x August ad Ianuar. epi. 119 c. 19. sed hoc nimis doleo c. This I much bewayle that the commaundements of the holy Scripture which are most wholesome are neglected and all thinges are so full with so many presumptions that he is punished more grievouslie that toucheth the earth with his bare feete per octauas suas then he that shall drowne his minde in dronkennes A like hipocrisie vnto this is that which an Historiographer mentioneth y Socrat. li. 5 cap 22. Nonnulli islis neglectis omnem scortationem rem quidem indifferentem arbitrantur sed tamen de diebus festis tanquam de vita deceriant Is not the breach of the Crosse more seuerely punished then dronkennes Is there not more stirre to vpholde this Ceremonie then the preaching of the word We crye out vpon the papists because they take more care about the ceremonies of the sacrament theÌ„ about the Sacramentit selfe as because he will haue z Durant lib. 2. cap. 4. sect 8. Missa sicca without consecration when he is on the sea be cause of the logging of the shippe On drie lande when he consecrateth hee will not minister the Wine ad a Durant li. 2. cap. 41. sect 6. evitanda quaedam pericula Last of all though the coulour of redde wine represonteth Christes bloud farre better to the edifying of the people b Concil Mediolan 1. c. quae pertinent ad celebr yet white wine must bee vsed to prevent the stayning of the clothes of the Altar What if as Diogenes once some bidde vs heere Beginne with our selues who although it be apparant that integritie of Baptisme and the peoples edification would be farre better provided for by the remoouall of the Crosse yet keepe it still being as loth to see it stayned as the papistes their Altar clothes and to see it fall to the grounde as they as they some droppes out of their
farre forth as then they serued for edification and no further witnesse Paules practize in the very next chapter For though the Councill had forbidden circumcision yet doth he breake their decree and boldly circumciseth Timothie because he saw it was the fittest course to edifie Wot ye then what is rightly concluded hence That the Apostles themselues cannot absolutly commaunde in things indifferent That things of themselues free become d Chemnit examin p. 1. tit de bon operib p. 203. necessary to be vsed when they edifie to be disused when they edifie not so that if the Magistrate bee displeased for our forbearance of the ceremonies it is but scandalum acceptum in him we forbeare to edifie and this is a necessary dutie to which we are bounde Indeed vnlesse we do this how can we walke circumspectly without offence Ephes 5 15. especially in the creekes of Idolatry of which Tertullian e Tertul. lib. de Idololat inter hos scopulos sinus inter haec vada freta Idololatriae velificata spiritu Dei fides nauigat tuta si cauta secura si atâ—onita The fourth thing which the vrging of the Crosse doth like that of the papist is compulsion through threat of heauy punishment and punishing out right not only the obstinate and malitious and the contemner who only are punishable by the f Statut. of Eliz. before communi booke 1. Cor. 8.9 9.19 6.12 lawe but euery one who shall omit it howsoeuer Ought not our godly Gouernours to forgoe their commoditie and spare their authoritie in so generall a perturbation of infinit consciences as the Apostle giueth commaundement example g Baeza epist 12. Num vero ista tami sunt vt propterea oporteat tam multorum consciencias perturbari Peter compelled to the Iewish ceremonies h August exemplo only and wee see how Paul withstandeth him When l Euseb histor li. 5. cap. 24. Victor compelled to a conformitie in Easter how doth Irenaeus take him vp vpon this grounde m Câ—talog fest veritat fol. 10. That the obseruation of such things ought to be free Charles the great compelled to a conformitie to the seruice book of Rome but how dishonorable was it to him for he did it Cumminis supplicijs saith n Naucler generat 22 Iacob de Vorngin in legend Gregor Eugen. the story o Philip. Mornaeus de Bucharist lib. 1. cap. 8. Alphonsus the sixt K. of Spaine compelled to the same booke of Romane rites and how grieuous grew he and how burthensome to the people who cried out Quo volunt Reges vadunt leges The lawes must sing as will the King Bishop Ridley enforced the Surplice vpon M. Hooper to the great regret of his conscience and of this rigour p Act. monu in epistol annex ad vit Hoop repented himselfe a little before the day of his death Certaine Princes of Germany to please Charles the Emperour imposed the Surplice with other rites vpon the Ministers of their seuerall territories and are all condemned for this q Libell supplicator Theolog. German Anno 1561. That they caused to sigh the spirit of God in the hearts of good men #Sect 19. The pressing of the Crosse confirmes popish principles The vrging of the Crosse establish a popish necessitie ex consequenti FIftly though our gouernours be not popish yet by their pressing of the Crosse they confirme the popish principle a Bellar. de effect Sacram ca. 29 ritus Sacramentorum debent esse perpetui against which our writers vse to build vp a contrary doctrine in Ritibus b Zach. vrsin de Adiaphor Gal. 2.12.13.14 ne accedat perpetua obseruatio Sixtly though the vrging of the Crosse and the rest of the ceremonies doe not establish a popish necessitie ex professo yet ex consequenti it confirmeth it both with the Papist abroad and the simple at home Paul doth reprooue Peter wherefore because by his conforming to the Iewes ceremonies he confirmed by his ensample that necessity which was held of them The trin-immersion is a rite more auncient then the Crosse yet when it grew necessary in the opinion of heretiques euen c Gregor epist ad I. â—andrum indict 9. cap. 41. Gregorie himselfe doth abolish it a man deuoted otherwise to much to ceremonies whom how many d Pet. Martyr de Imag sect 25. Hieron Zanch. de imag thes 3. fol. 369. of our writers cite to proue it a duty to abolish all rites which are held necessary by the Papists And a whole e Harmon confes sect 17. August confess p. 223 Church hath sayd when there is a necessitie placed in a ceremonie wee are by ensample to shew the contrary Yea our f Zepper de polit Eccles lib. 1. cap. 11. Diuines consent that when ceremonies are so strictly and precisely vrged that trouble doth arise about them that then a man is bound to forbeare to giue notice by his ensample against the necessity which might be conceiued in theÌ„ Say not here no necessity can be conceiued in the ceremonies controuersed because the authoritie that doth vrge them doth openly professe the contrary One of the Crosses proctors telleth vs g Ric. Hook lib. 5. ca. 65 p. 165. in actions of this kinde wee are more to respect what the greatest part of men is commonly proue to conceiue then what some fewe mens wits may deuise in construction of their particular meaning Now what the people are prone to conceiue is euident h Chemnit exam p. 1. tit de rit Sacrament p. 38. Vulgi persuasio c. The perswasion of the vulgar people maketh the rites deuised by men to be as necessary to the integritie and efficacy of the Sacraments as those which God himselfe hath ordained What two is put to this perswasion by the practize of authoritie is indeed more euident then can be expressed For when they shall see them so necessarily pressed as that the most respected preachers shall be vtterly cast away before their eyes themselues and theirs for not relishing this necessity how can it be but they must coÌ„ceiue that the men who bringe this wracke doe hold them necessarie in their iudgements Looke not for large discourses about this point neuer were men able in the abuse of Images to alleadge more then knowne experience which hath bene alwayes held sufficient l Bellar. de imag c 1â— adducit Caluinus experientiam qua docet in cultu Imaginum superstitionem errorem irrepsisse m Agrip. de vanit scient ca. 57. Dici non potest quanta Idololatria apud rudem populum alatur per Imagines n Gregor Cassand consultat art 21. Manifestius hoc est quam vt verbis explicari possit Who euer denied the o sufficiencie of this euidence In the abuses therefore of these ceremonies our experience doeth suffice neither will any reasonable man expect more of vs in that
soule may be enlightened with the spirit and that these are Montanicall it may be gathered by this that he addeth in the same place serophagias sordes corporis monogamiam quae montanita esse certum est But Maister Hooker doth not meane he saueth froÌ„ shame purifieth the forehead fenceth the soule ex opere operato as doth the Papist but ex opere operamis onely as he sturreth vp meditation and consideration or to speake in his owne language imagination which happely are a sleepe without it He differreth in deed that the papist giueth vnto the Crosse a power ex opere operato against the Devill which he giueth not as for the grace which sanctifieth some papistes giue no more power to the Crosse then doeth Maister Hooker for ought I see for he maketh it powerfull as a meane which God blesseth to the inward stutring vp of the minde and what doeth c Sâ—â—ph Garden in epist ad Ridley Steuen Gardener him self giue more to the Crosse or to holy water or to any thing in their imagined power of sanctifying Doth not a d Vazq de adorat li. 3. disput 2. cap. 5. Iesuit directly denie that a Crosse imprinteth any holines sauing by prayer Others it may be giue a power ex opere operato in this behalfe but I leaue them in the middest the point I driue at being apparant a power Sacramentall to stirre vp the soule by striking the senses is ascribed to the Crosse and that verie neare in a popish maner against the doctrine of our f Chemnit exam p. 2. cap. de ritib pag. 36 37. 38. Writers who disclaime it #Sect 22. The Fathers vrge a necessitie of the Crosse very superstitiously The Papists more indifferent then they therefore their authoritie of no value for the Crosse AS the Crosse is a Sacramentale guilty for the power Sacramentall which it vsurpeth so for the necessitie which it chalengeth to it selfe and that in the Fathers monuments which we haue chosen for our guides For a Mart. of the crosse art 4. Calsh ibid pag. 92. D. Fulke in reply art 4. pag. 164. Cyprian is cited to proue that Baptisme hath no effect but in the figure of the Crosse In the answering whereof we put ourselues to much trouble vnlesse wee yeelde that Cyprian meant the very signe it selfe of the Crosse together with Christes death b Durant de rit lib. 1. cap. 19. sect 12. Ambrose is cited the sauing water of this Sacrament is no more sauing without the Crosse then the water of Marah was sweet without the wood that was throwne into it August is cited to proue no Sacrament is perfected rite without the Crosse which whether it bee as much as recte in his iudgement or no it is not much materiall As for the Papistes their necessitie is better espied by their practise and by their preaching then by their schooles and by their writings which are more crafty Heere of late they haue scattered abroad many pamphlets in rithme after the example of the old d Sozom. hist lib. 8. cap. Socrat. hist li. 6. cap. 8. Arrians Now one of their Ballades runneth thus e The Lament of the Crosse to the tune of the L. Courtnâ—is dumpe Without the Crosse S. Augustine saith Reade him and you may see No man is stedfast in the faith No Christened well may be No Sacrifice no holy Oyle No washing in the Fonte Nor any thing can thee assoyle if thou the Crosse doe want Christ crucified he doth affirme When that he rose from death Hath left his Crosse here after him For to increase our faith Children by it haue Christendome The water blest also The holy Ghost appeares to some And gifts of grace bestow When that this Crosse is made aright Of them that hallowed be Where it is not there wanteth might For ought that I can see Saint Chryso stome in likewise Per swades himselfe heerein And saith by this a man doth rise From death and deadly sinne The Crosse is at our birth saith he And where that we be fed The Crosse it is most meet perdie When that we shall be dead For this necessities sake the rule is to be held which is deliuered by one of our writers which he inclusiuely meaneth of the very Crosse it selfe which hee did not rehearse among the tollerable rites of the Fathers of which he had spoken before Quodilla postea c. Whereas those ancient ceremonies of baptisme f Hieron Zanch. in Ephes 6. lect de bapt ca. 7. which arose after together with others superstitious and friuolous which are vsed in the papacie haue bene taken away by our men this was euen necessarie because of the superstitions which were introduced for the opinion of necessitie Hezechias is coÌ„mended for breaking the brazen serpent which notwithstanding was ordained by God because the Israelites had begun to abuse it How much more then are our mento be coÌ„mended who haue done this in rites ordained by men quanquam per se non malis quoniam iam plenae essent superstitionum What then though the Crosse were not euill perse by reason of the popish necessity it is to be remoued after the example of other Churches who haue abolisht it out of an opinion that it is a necessary dutie to remoue all rites which haue mounted to an estimate of necessitie In regard hereof it is a figge leafe couering no nakednesse which is tossed vp and downe The Lawe doth not make the Crosse a necessarie part of Baptisme but a rite only needfull for decency and for order First the harlot her self can say as much for her excuse for whose necessity notwithstanding our writers think a remouall necessary in euery of her rites For the Master of the Sentences telleth vs that the g Pet. Lombard lib. 4. distinct 3. sacramentalia of which the signe of the Crosse is one do not pertaine ad substantiam sacramenti but ad solemnitatem onely h Tho. Aquin p. 3. qu 66. art 10. Thomas Aquinas saith that the Sacramentalia are not necessarie ad esse sacramenti but onely ad bene esse l Bellar. de sacrem in gen ca. 21. Bellarmine saith the Sacramentalia are not necessarie ad integritatem sacramenti essentialem but ad integritatem accidentalem and no more The Canon Lawe hauing rehearst the Sacramentalia addeth this haec cum patrimis non mutant esse sed ornant Besides these generall distinctions n Tho. Aquin p. 3. qu. 84. art 4 ad â— Aquinas saith particularly of the signe of the Crosse that it is not necessary to any Sacrament o Holcot in sentent p. 4. distin 3. qu. â—3 Holcot that it is not necessary to Baptisme that which also is affirmed both by p Mart. in reply art 4. Martial and by q Alphons de Castro in verb. Baptism haeres 6. Alphonsus the last of whom reckoneth it an heresie to hold the Crosse to bee
Circumcision but it was alwayes a knife of iron as Iustinus Martyr c Iustinus Martyr vt supra witnesseth But the text calleth them kniues of stone The Caldee paraphrast interpreteth giadiolos acutos as well he might For what is heere a knife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Septuagint or ex petra acutus as the ordinarie glosse At a word what is the knife of stone but a knife of the d Arrias Monta. in hunc locsi whet-stone that whet-stone which may not be sold by the e Digest lib. 39. tit 4. ca. 11. ciuill lawe to an enemie vnder payne of death it is so fitt to sharpen But what shall we say to the Fathers then who make this knife of stone a figure of Christ who say more ouer that Circumcizion was on the 8. day to figure out Christes resurrection Why as it is f Andre Masius in hunc loc pa. 83. pertinacie in them who defende this stony knife though they doe it because they are loth to loose that figure of Christ which the Fathers haue placed in it so now it will be partinacie for thee to defende the signe of the Crosse in Baptisme for that significations sake wherewith the Fathers dignifie it Alas thou must consider how playfull they were in their significations and thou mayest easilie see from hence what litle hurt it is to loose the fonde figures they haue deuised The second signe added by man which our Opposites do alleadge is the Altar of Iordan bancke The altar of the two Tribes and an halfe was lawfully added to the Altar of the Temple say they therefore the Church may lawfully adde the signe of the Crosse to the water of Baptisme First let me reason a litle better The Altar like to that of Damascus was added vnlawfully in the Temple and the Altar of the high places was an vnlawfull addition likewise therfore the addition of the signe of the Crosse to the signe of the water is vnlawfull altogether Secondly who lamenteth not to see how grosse our Opposites are growne For what coherence in this argument what coincidence in these two signes For neither was the Altar of the two Tribes in state religious as the Crosse is nor in vse it was ciuill in the iudgement of the most g D. Babing in the 2. cōment learned of our Opposites Or if it were to an holy vse yet not to the same for which the Altar of the temple serued The Tribes had sinned say our h Ludouic Lauater in Iosu 22 homil 61. writers if out of the Temple they had determined an Altar to the same vse for which the Lord had set vp one in the Temple already And sith it was out of the temple it was not in state religious like the Crosse What if it were It had bene but like the Altar which Salomon reared when Moses Altar could not beare all the sacrifices that were brought From this Altar it is that Bellarmine argueth a great deale more strongly then our Opposites from the other of Iordan banke The addition of an new Altar added by Salomon was lawfull saith he therefore additions of men are lawfull to the worshipps of God How doe we answer him First this was done vpon speciall warrant as Salomon was a Prophet who had extraordinarie inspiration say some l Matt. Sutcliue cont Bellar. de summo Pōtific lib. 4. cap. 6. of our writers and from these it will followe against Bellarmine and our Opposites that there is no warrant ordinarie in the worde to adde in any religious vse either Altar Crosse or any signe else Secondly this Altar was added out of the equitie euen of Moses law it selfe say m Franc. Iunius cōtrouers 3. lib. 4. cap. 17. nota 4. others neither was it any addition at all seeing no newe signe of a diuerse kinde These put this answere into our mouthes The Altar of Iordan was no such addition in respect of the kinde as is the addition of the Crosse which is a new signe of a diuerse species from the water to which he is added Another Altar is set by the old to this answeres not a Crosse set by the water but two Fontes of water set one by the other when one of them doeth not suffice that which in deed is no addition Thirdly and last of all either our Opposites haue very bad happe or else they cannot speake one syllable saue out of the popish or Lutheran Grammar They thinke it much when they are able to saye that our Crosse serueth only for a memoriall euen as this Altar did but a papist frō this place speaketh as honestly as they for their liues The signe of the Crosse saith n And. Maefius in Ios 22.28 he is like this Altar which the Church proposeth to vs not that wee should adore it but that we should remember the Altar whereon our Priest according to Melchizodeches order offered him selfe as a sacrifice for vs. And they thinke they haue excuseth their Crosse sufficiently from being popish when they haue said we vse him not to the same ende but in a diuer se manner But there is a o Dauid Chytre in hunc locsi Lutheran that speaketh as strongly and as honestly for the Images of his Church As here the Tribes saith he being challenged about this Altar make answere they set him not vp for sacrifice but to another ende so when the Iconomachi challenge vs about our Images we may well excuse out selues in the like manner Wee doe not sett them vp to adore them as papistes doe but we vse them for monuments only The third signe added by man which our Opposites doe alleadge is the signe of the Crosse added to the Sacrament of the Passeouer for as much as it appeareth by p Iustinus Martyr in Tryphon Iustinus Martyr the Paschall Lambe was rosted in the forme of a Crosse One of my brethren hearing of this said that he had often heard of a tale of a rosted horse but neuer of a rosted Crosse before This reply will serue the turne For either the Paschall Lambe was not dressed in forme of a Crosse or if it were it was no typus destinatus or if it were it was instituted from the beginning #Sect 34. The 4. signe alleadged for the defence of the Crosse is the imposition of hands and why should not the signe of the Crosse be as lawfull as it THe fourth signe added by man which our Opposites doe alleadge is the Imposition of handes why should not the signe of the Crosse be as lawfull as it say they First as our writers answer the Papistes imposition of handes in the Apostles times was a signe but not a sacrament so we answer our adverse brethren It was a signe meerly indicant by institution from God in the old Testament by the custome of Christ and his Apostles in the new whereas the Crosse is a signe Symbolicall and Sacramentall with a worde annext vnto it
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
appease the controversie about Easter day First this argument drawne from the many is in our vnderstaÌ„ding popish who haue learned a contrarie lesson from the Fathers h August in Psal 39. noÌ„ numeranda suffragia sed appendenda yea from our Opposites l D. Bilf. p. 3. p. 301. cont Apolog them selves who feare not to say that one maÌ„ preaching the trueth hath warrant inough against the whole world Nay from some papistes them selves both olde we are m Gerson de exam doctri p. 1. Confiderat 3. Panormic extrauag de election c. significasti more to beleeve one man skilled in the scripture though not authorized then whole Councell that hath no warrant out of the worde and new n Gregor de Valent. Analys l. 8. cap. 7. potest errare maior pars Againe o Canus Theolog. l. 5. c. penult scimus frequenter vsu venire vt maior pars vincat meliorem As for Constantine he decreed not with the multitude but with reason yea such reason as now maketh againstour ceremonies in present â—trife We must not conforme our selves to the Iewes saied he no more ought we to the papistes now Secondlie all thinges well considered this argument drawne from the multitude maketh for vs. Some twoo or three Bishoppes at the first were the beginners of this strife and contention about the Ceremonies at this day there bee of the Bishopps of the lay Gentrie of the Cleargie a verie great number who notwithstanding their conformitie wishe the abolishing of these rites and ceremonies As for the rabblement of idle and of Idoll ministers what reason is there they should come into the reckoning p August vb supra multi sunt quis numer at Againe q Chrysost homil 40. ad popul Antiochen quaenam quaeso vtilitas est multum esse foenum potius quam paucos lapides praetiosos non in numeri multitudine sed in virtutis probitate multitudo consistit But suppose not onely the greater parte but also the whole English church were for the ceremonies is the English church all the church their verie popishe argument it selfe commaundeth Germanie a greater Church then Englande hath to conforme to the Latin service of Rome vpon this reason non debet totum parti cedere sed pars toti which our r T. Morton Apolog p. 2. lib. 1. cap. 28. p. 101. Writers doe approoue If then in cceremonies the fewer must yeelde to the greater parte then much more must Englande being but a parte abolishe the ceremonies controversed so to yeelde to the whole Orthodox church or at the least to the greater parte thereof which longe since hath remooved them Sure they can not say to vs as once Eugenius the fourth saide s Concil Florentin in vnion Armenior Conforment se Armenij cum vniver so orbe Christianorum we may rather beseech them to suffer vs to conforme our selves with the whole vniversall Church of Christ beyonde the seas that so we may be releeved them selues delivered from that obiection of t Beda histor lib. 3. cap. 25. p. 125. Wilfrid All the world is against you praeter Pictos Britanes qui contra totum orbem vano labore pugnant #Sect 22. Ceremonies not onely make the contention of the Church but also nourish it neither will the Church be quiet so longe as they continew WE haue prooved that the ceremonies haue raysed the strife and contention that is in our Church we come nowe to proove that they are the maintayners of it Prouer. 26.20 so that our Church will never haue peace as longe as they remayne Doeth not this commaundement enioyne to vse all meanes of peace and concorde Or can there be anie readier meane then to remooue the matter it selfe of the contention if it may lawfully be taken away as here it may and must So Salomons strife is appeased as the fire is quenched by the remoovall of the fuell that feedeth it To sett peace in Abrahams house Gen. 16. Hagar must bee turned out of doores who is the occasion of the bate To haue peace betweene Lot and Abrahams servauntes Gen. 13.8 the matter must be made out of the way wherevpon they fall out and contende which is nearenes of pasturing To come nearer to the matter God to haue peace betweene Iewes and Gentiles Ephes 2.14.15 abolished the ceremonies of his owne institution and ordinance because otherwise the remayning they would be a partition walle betweene them to keepe them a sunder Maister Bucer is contended to suffer any a Bucer da re vestiar p. 708. hard thing in his flesh to haue the Surplice remooved and taken away because b Idem in Censur c. 2. p. 458. rapitur ad contentionem magis pernicio sam quam vt quisquam explicare possit Philippus Melancthon in like maner c Conrad Schlusselburg tom 13. though hee conformed to the rites and ceremonies of the Interim yet wished hee with teares that it were remooved because as longe as it remayned it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Church Maister d Act. and Monu p. 1873. Iohn Foxe prayed to God for he remoovall of our Ceremonies by name for that they made much strife amongest vs. At a word all the e P. Matyr Bullinger Beza in epist Divines who haue written about the rites and ceremonies controversed pray God with one sigh to take them away that so the home dissention amongest vs may be appeased The Crosse and the ceremonies not able to satisfie fall into a rage which prompteth to them an other way that is to cut off and to destroy all the Preachers that brooke them not which to effect they giue foorth there will be no quietnes in the lande as long as such bellowes of contention be suffered in it First this were right the course which once f Platina in Innocent 7 Ludovicus tooke nephew to Innocontius the seaventh who when men came to him to complayne he put them to death vpon this reason factions can by no other meanes be ceased Was Achitophel right when to haue quietnes he counselled the destroying of David Haman when he advised to cutt off the Iewes that obeyed not the Kings lawes to haue conformitie Or Cayaphas when out of a perswasion the lande would neuer be in quiet as long as Christ liued perswaded it was expedient to put him to death for the good and for the securitie of the lande whether he did deserue it or no Let no man thinke I compare our Revered Fathers vnto those God forbidde least anie of them should followe these my purpose is to proove by these it is no lawfull meane to gaine peace by oppossing the innocent Secondly as Hester tolde XERXES for so it is in g Ioseph Scalliger Animaduers in Euseb Chronic Hebrue Hamans monny could not recompence the losse of the Iewes so peace in rites and ceremonies and the proffit of them can neuer
some light suspition or perchance some fancy only of their owne heades of which we may reply as one did once at the Councell of Chalcedon q Chalcedonens Concil act 15. p. 183. Praesbyter sum cogitis me iurare Howbeit they break the bouÌ„ds which the ancient Fathers pight much more who so lift vp and exalt them selues aboue their brethren as they vse them worse then servants who notwithstaÌ„ding haue fellowship with theÌ„ in the gospel for is not this in criminall causes an ancient decree r Concil Epaunens can 39. de peccatis verò vel quocunque opere placuit à dominis iuramenta noÌ„ exigi Is it not now thought sufficieÌ„t that they are our lords who put vs to our othes ther being now no coÌ„sideration takeÌ„ whether we be their servants or fellowes sure if in case we be slaues to theÌ„ if we had lived in elder times we should not in criminall matters haue ben thus vsed How be it the indignitie here resteth not their Canonical Lordship over vs is so farre stretched as that their ill conceit of vs is sufficient preiudice against vs. It must be thought they will accuse none but such as are guilty which as it maketh way to the Spanish s Act and monu p. 849. Inquisition into whose proceedings none must inquire wheÌ„ they accuse good meÌ„ without moe witnesses theÌ„ theÌ„selues which are vnknowen to the partie accused vpon supposal they cannot erre so it offendeth against the coÌ„trary iustice practized of old t Vacens Concil cap. 7.8 si quis Episcopus aliquem de crimine putet esse damnandum accusatoris vice discutiendum se sciat Fas est enim vt quae vni probantur probentur ab omnibus quod si tantum alieni sceleris se conscium novit quamdiu probare non potest nihil proferat sed cum ipso ad compunctionem eius secretis correptionibus elaboret It followeth in the Canon that if the private admonitions of the Bishoppes be contemned what that he should bee bewrayed by an othe No such matter onely pro persona maioris authoritatis he is to abstaine from the communion of the Bishopp him selfe in the communion of all others he still enioyeth vntill somewhat be proved against him This course is confirmed by times auncienter then this Councell u Damasus epist 6. ad Episcop â—â—al Christus ludam furem esse sciebat sed quoniam non est presenttaliter accusatus ideo non est eiectus nec vos vllo modo agere oportet quod ille noluit facere Leges enim saculi accusatores presentes exigunt non per scipta absentes Nullus igitur iudicetur antequam legitimos accusatores presentes habeat But there is alleadged to proove this othe ex officio lawfull by the worde the othe to which the adultresse was put in Moses lawe touching this let the worlde vnderstande that w Decret p. 2. Caus 2. q. 5. ca. 21. Gratian him selfe though he cite this othe yet resteth not in it neither thinketh it sufficient to approve in criminall matters anie enforcement of an othe vpoÌ„ a partie that is suspected against his will In deede who seeth not that this lawe was not morall but iudiciall not generall but particular to the policie of the Iewes and that vpon particular cause to wit the inborne ielousie of that Nation which could not otherwise be appeased Exod. 22.12 Besides though in matters of controversie about goods there was an othe allowed yet in what criminall matter besides this of adulterie Once more If our Opposites will haue this lawe to authorize an othe ex officio in matters criminall for purgation then may they minister by the same an othe also in causes of death for adulterie as it is knowne was death by Moses lawe Now this seemeth to be euen more then can be warranted by the example of the z Act. and â—â—n vb supra Spanish inquisition it selfe Sure example in the scripture we haue none of it but that of Caiphas adiuring our Lord in the name of the living God Matth. 26 6â— Vpon which let the Interpretours bee consulted withall they y Bera homil ibid. will tell vs howe tyrannous such an adiuration is We reade in the Canon u Decret p. 2. Caus 2. q. 5. ca. 11. Lawe of one called Guillandus a priest suspected to haue killed his Bishoppe Touchinge whom the order taken is that si certi accusatores defuerint that hee should be restored to his Ministerie and to his Benefices although he was very vehementlie growne infamous about the facte Fourthly The othe ex officio perverteth the duetie of a righteous othe which Maister a Act. and mon. p. 1021. 1022 Lambert stoode vpon when he was examined about the othe ex officio whether he thought it lawfull or no. It is not lawfull saith he for a man to sweare when a man knoweth not what they will demaunde of him or whether it be lawfull to shewe them the trueth of their demaundes or no. or whether the matter will beare an othe or if it will whether there be no other meanes left to bowlt out the trueth Iudges haue neede to be spare in requiring of othes for in customable taking of othes that for every tryfle creapeth in betwixt tymes some periurie or other If the Iudge require an othe in lawful and convenient manner as in controversies which can not otherwise be decided betwixt neighbour and neighbour I thinke my selfe bounde to sweare but if he put me to myne othe to bewraye my selfe or to bewraye any other this being coÌ„trarie vnto charitie I count it inexpedient to hold me still When the Ministers of b victor de persecut Vandalic Aphric were tendered such an othe as this Nunquid bruta irrationalia said they nos putatis vt iuremus nescientes quid charta contineat The othe ex officio then we cannot take with reverence Fiftly the othe ex officio perverteth the lawe and iustice of all nations times and countries This c Apâ—d Plin li. 10. epist 98. Traian sine authore propositi libelli nulla crimina locum habere debent nam pessimi exempli nec nostri saculi est By the civill d Digest lib law there is no proceeding till some accuser hath bound him self to pursue the accusation The e Decret pag. 2. caus 23. quest 4 Canon lawe which is auncient followeth the same course peccata quae publicis iudicijs deseruntur punienda non sunt The f Canoneâ— Synedor collect p Adrian tom Conâ—â—liâ—r 3. Councells that be auncient take the same course there must be an accuser present before any thing be done When the accuser presenteth him selfe g Sixt. 3. in epist ad Episcop Oriental scribat se prius probaturum without this course criminationes adversus doctorem nemo recipiat The Fathers are of the same iudgement h Amâ—â—â— oâ— in epist 1. ad Corint c.