may be gathered out of the scriptures nor good antiquitie nor any reasons à vero vtili atque honesto deductas DEO SOLI GLORIA The impietie of the Crosse Chap. 4. WHEREAS the dounge that polluteth the Sabbath must be cast out by vs or be cast in our faces the signe of the Crosse though it were guiltlesse otherwise Malach. 2.3 yet because it divers wayes polluteth this day it must either passe thorough the dounge-port or passe ouer our own backes for a deserued crosse vnto vs. The doctrine which heretiques broach is as the dounge of a Hieron comment in Abac. 2. Sauls caue The b Idem in lament Iere. cap. 4. Ezech. ca. 4 ceremonies of the Iewes retained are by the Apostle esteemed as dounge The 1 Deu. 29.17 scripture calleth the Idoll dounge In Malachie the worships themselues of God are termed dounge when in manner of worshiping they are defiled Is it possible for the crosse then to passe through all these censures and not bee attainted for a Sabboth dounge vnlawfull The doctrine of it in the papacie is it not hereticall the retayning of it in churches reformed is it not worse then the retayning of the ceremonies of the Iewes Is it not an Idoll in the papacie Is not the religious vse of it in churches reformed worse then a worship of the Lordes which onely is defiled in manner and by the worshippers misbehauiour Begin wee with it as it committeth a Sabboth breach among the papistes Doe we not feare if not this expostulation haue you brought a straunger into my Sabboth day to mocke it yet surely this what doeth 4 straunger in myne house that mocketh my Sabboths through so many Antichristian churches as be in the worlde Now first the Crosse mocketh the Sabboth by the c And. Willet contro 9. q. 8 p 4 mock sabbothes which it hath set vp to it self The first of these the feast of the invention of it though it be wounded and stricken thorough as Apocriphal by a d Gelas de Apocriph decret p. 1 dist 15. c. 3 Canon of it owne lawe The feast of the exaltation of it though it be fabulous as the miracle e Io. Beleth rational diuinor officior c 151 Ia ob de Vorag in legeÌ„d aur Breuiar Roman in fest exalt crue diversly related sheweth and the vncertaintie of the institution of it some referring it to f Concil tom 1. epist Euseb Eusebius some to the tyme of g Niceph. li. 8. cap. â—9 Silvester the first some to the tyme of h Genebrad Cronolog in An. 616 Heraclius the Emperor yet must they both of them be esteemed l Rhemist annotat in Gal 4. sec 5. Bellarmi de enle sanctor cap. 10. proposit 3. as holy and as necessarie as the holy Sabboth day which the Lord him selfe ordayned There be but nine great Masses in the yeare that doe require speciall solemnitie the m Concil tom 2 in Epist Pelag 2 ad episco german Galliae eight of them is for the Crosse And where there is a difference made betwene the crosses feasts these are in the first ranck who beare this title n Concill Tom. 3. in constitut Oxoniens aedit per Stephan Statuimus quod festa subscripta sub omni veneratione serventur The Sabboth of the crosse then are holy in an high degree now the keeping of them holy what blasphemie and what Idolatrie hath it Consider first the prayers made o Breniar Rom in sect inven Cruc Crux Aue spes vnica in hoc paschali tempore Auge pus iustitiam reisque dona veniam and salva presentem cateruam in tuis laudibus congregatam Againe p Ibid. in exaltat O Crucis victoria admirabile signum in coelesti curia fac nos captare triumphum And Salva nos Christe servator per virtutem crucis Ab inimicis nostris libera nos Domine Againe q Miss second vsum Sarum in fest invent Cruc Protege Domine plebem tuam per signum sanctae crucis sacrificium nostrum placatus intende vt per vexillum sanctae Crucis ad conterendas potestates aereas noi in securitate constituat Againe r Potifotiu Sarisburie ibâ—d Adesto nobis quo sanctae Crucis laetari facis honore eius quoque perpetuis defendas subsidijs After these prayers consider these prayses s Breuiat Roman Tuam Crucem adoramus Domine nos gloriari oportet in Cruce Domini hoc signum erit in coelo cùm Dominus ad iudicandum venerit Againe t Pâ—â—â—tifâ—â— â—arisburie in miss de Ofux horrificum tueâ— semper signum inimicis Crux sancta saeuis quam mors pauet infernusque timet quae Christo suos reconsignas Againe u O Crux gloriosa O Crux adoranda O lignum praeciosum admirabile signum per quod Diabolus victus est mundus Christi sanguine redemptus Crux alma fulget per quam salus reddita est mundo Crux vincit Crux 〈◊〉 Orâ—â—â—â—peâ—â—â—omâ—e câ—iâ—â—en Ecce Crucem Domini fugite partes adversae As for the Hymnes Crux pellit omne crimen fugiunt Crucem v Ibid. in fest ex altat w Prudent in hymn tenebra tali dicata signo mens fluctuare nescit with the like and the homilies that are set forth vpon these feastes for the honour of the Crosse although they containe much horrible blasphemie and Idolatrie yet must I omitt them coÌ„tenting my self with this one Hymne the x Missal second vsu Sarum in fest exalta Cruc pride as it seemeth of all the rest Laudes Crucis attollamus Nos qui crucis exultamus Speliali gloria Dulce melos pulsat coelos Dulce lignum dulci dignum Credimus melodia Voci vita non discordet Cum vox vitam non remordet Dulcis est symphonia Serui crucis crucem laudent Qui per crucem sibi gaudent Vitae dari munera Dicant omnes dicant singuli Aue Salus communis populi Arbor Salutifera O quam faelix quam preclara Fuit haec salutis ara Rubens Agni sanguine Agnisine macula Qui mundauit saecula Ab antiquo crimine Haec est scala peccatorum Per quam Christus Rex coelorum Adse traxit omnia Forma cuius hoc ostendit Quae terrarum comprehendit Quatuor confusia Non sunt noua sacramenta Nec recenter est inventa Crucis haec religio Ipsa dulcis aquas fecit Per quam silex aquas iecit Moysi officio Nulla salus est in domo Nist Cruce munit homo Super liminaria Neque sensit gladium Nec amisit filium Quisquis egit talia Ligna legens in Sarepta Spem salutis est adepta Pauper mulier cula Sino lignis fidei Nec lecythus olei Valet nec farinula In scripturis sub figuris Ista latent sediam patent Crucis beneficia Reges credunt hostes cedunt
other way theÌ„ by the shoulders of the Levites I meane the labours of those preachers which now alas lie in the duste because they will not defile their hands by touching of this Philistine-carte for to vphold it The third office of the Crosse which hee performed to Baptisme is to driue away the Deull e Thom. Aquin vt supra Ne inpediat effectum Sacramenti for which why is he not himselfe driuen away as well as we haue scattered into the winde the flatus of the exorcisme seeing he is f Goulart in Cypri epist 56. not 31. simbolum magica inâ—antationis as well as it in the eyes of all good writers The fourth the last office of the Crosse which it performeth to Baptisme is to put vs in g Ric. Hook li. 5. ca. 65. minde of our vowe therein and that in the instant of euery tentation that so we may keepe our selues from finne what and serueth the signe of the water then for the time only of the perfusion or must wee needes haue a signe of a signe If so Then how many and to how many degrees I aske For if a new signe of a Crosse be needfull to put vs in minde of the water then holy water a new signe is needfull too both of it and of the Crosse why do papistes keepe holy h Iansenius Concor euangelic cap. 106. the dedication day of euery Church Why to the same ende that we vse the Crosse to witt to put themselues in minde of their Bapt. wheÌ„ they were washed wheÌ„ they were crossed to be dedicated an holy Temple to the Lord. But to the holy water againe which was no rather mentioned There was once a fellow that carried about holy water to put meÌ„ in minde of their Baptisme therfore wheÌ„ he sprinkled it he was wont to say memineris te esse baptizatum This man al wise men l Pet. Martyr in 2. Reg. ca. 2. laughed at howbeit wheras Bellarmine allowed this course for good m Bellarm. de cult sanct c. 7. non negarem per aquam benedictam refricari memoriam Baptismi admoneri Christianos vt cogitent se aliquando per aquam purgatos fuisse pactum cum Deo contra Diabolum inijsse how shall we answer him alwhile our selues do vse the Crosse a signe that is more vnfit to the very same purpose More vnfit say our n Ric. Hook lib. 5. vt supr Opposites how can that be seing the crosse is euer ready at hand to stay vs from sliding euen in the instant of the temptation which other signes are not Excellent For now at last I perceaue it was for somewhat that o Anselm apud August de teÌ„por serm 181. Anselme telleth vs Christ chose rather to dye by a Crosse then by a sword or a stone or by any other instrument that we might haue alwayes a weapon ready against Satan to wit the signe of the same Crosse wheras al meÌ„ caÌ„not haue alwayes ready a stone or a sword against him But what now shall wee doe with those writers of ours that besides the two Sacraments condemne all signes though neuer so fit in the eyes of carnall wisdome when Martiall citeth out of August Crucem nobis dominus reliquit in memoriam passionis p Calf hil ag Mart. fol. 82. Master Calfhill replyeth the word and the Sacraments are memorials sufficient We must not devise signes to our selues saith q D. Fulke ag Rhem. in Philip. 2. sect 2. another but vse such as God hath appointed There were some that to moue the people the more brought pictures with them into the pulpit whom we haue on this ground censured The r Calfh ag cont Mart. arric 9. word being the ordinance of God sufficient all these additions of signes sensible are vaine and superfluous vpon the same ground it is that we condemne the signe of ashes s Tho. Morofin in verb. cinis vpon Ashwendsday which Gregorie the great brought in not without pretence of great antiquitie seeing it was vsed by men we knowe aunciently in their mourning Last of all in the yeare 1420. one t Antonin tit 22. ca. 7. sect 5. Bernardinus à Minorite carried about the name Iesus painted in a table which hee vsed to shewe to the people to put them in minde of Christ This Martine the fist condemned in his consistorie not only as superstitious but also as scandalous giuing occasion to worship the Characters rather then Christ which is iuste the Crosses cause I would knowe how we can vse the Crosse to put vs in minde of our vowe in Baptisme seeing the common Crossing of the people is forbidden by u And. Willet de crue art 3. D. Fulke reioind art 5. sol 177. writers They only forbid the superstitious crossing you will say so said Harte Hierome only forbiddeth the superstitious bearing of the Crosse in the boosom But w Ioh. Reynold confer cap. 8. dinis 4. as it was replieth to him all bearing it there is superstitious so is all vsing of it here This will not our Opposites heare of x Ric. Hook vt supr who obiect to the contrary that the auncient Fathers drawe an argument for the ceremonie of the Crosse when they exhorted to constancie First the Fathers make the signe of the Crosse operatiue in this their arguing Thus Leo y Leo. epist 81. ad Monach Palestin Hi non erant digni confessione filij patris quibus nunc caro Christi verecundiam facit probabuntque se nullam de signo Crucis sumpsisse virtutem qui quod preferendum frontibus acceperunt promere labijs erube scunt Thus CypriaÌ„ z Cypr. epistol 65. Arme your selues saith he with all boldnes that this signe of God may be kept safe where the former parte of the exhortation being thus neuer let the hand that hath receaued the body of Christ offer sacrifice to Idols he matcheth the Crosse with the bread of the Supper preferreth it before the water of Baptisme in whose rome the Crosse is mentioned Secondly when the Fathers drawe an argument of exhortation from the Crosse they call vs not to a newe crossing at the instant of the temptation like Maister Hooker they onely will vs to call to minde the Crosse receiued once in Baptisme And in this manner they drewe exhortations from other rites which yet notwithstanding we haue abandoned Doeth not Dionisia exhort hir soone Maioricus to a Victor de persecut Vandalic constancie willing him to remember the pure white garmentes which in baptisme he had receiued It was vsuall in like maner to exhort by calling to mind the oyle of baptisme b Theodor. in cantic cap. 1. recordare sancti baptismatis myster ium in quo qui initiantur spiritualis vnguenti Chrismate invncti c. What then Must we weare white garmentes still and beare oyle in our boosoms to put vs in minde of baptisme But inough
abuse in this signe what else should we say but whose blind as he that will not see #Sect 18. The speciall hypocrisie of the Crosse is evidently declared in the lyfe and conversation of those that did beare it THE second speciall hipocrisie of the crosse is seene in the life and coÌ„versation Where once it was a true principle how now it holdeth I know not a Calsh coÌ„t Mart. art 9 fol. 174. There are no worse liuers in the world then the likers of the Crosse Indeed from of old hath the crosse marshalled the hipocrites bande one of which he did longe since christen with his owne name to wit the order of the b Volater hist or lib. 21. Bergomens l. â—3 Crucigeri whose rule Innocent the fourth perfected bidding them to carry a crosse alwayes in their handes after that Innocent the third before him in the Councill of Lateran had authorized their order All other ecclesiastical orders although they haue not the name of the crosse called vpon them like vnto this yet they call vpon his name and they beare him for their badge euen to the c Abraham Fransus de insignib Knightes them selues that haue entred into anie religious order One order there was of these knightes in d Io. Funct in Cronol comentar ad ann 1 204. Libonia who wore in a white vesture a redd sword with a starre on the topp and therfore were called Fratres gladiferi but these at the length the Pope so willing vnited themselues to the order of the Crucigeri so tooke the crosse vpon them As for the rest they weare all the crosses amongst whom who more famous then the Knightes of Ierusalem who lye buried with crosse legges vpon their graues quia e Camden in Britan in Trinobanâ— crucem susceperunt Now f Naucler fower orders there were of these the order of the Canons of the sepulche of the Lord and they had double redd crosses The order of the knights of St Iohn otherwise called the knightes of the Rhodes they wore black apparell with white crosses on their brestes The order of Templars they wore a white habit with a red crosse and lastly the order of Teutoniques or Almaines otherwise called the knightes of the Virgin Marie who had white habites and a blacke crosse and these arose from the East I omit their hipocrisies for which at the last they were destroyed the Templars by g Cronie Carion li. 5. in Alber. Austriac name through a privie conspiracie of Clemens the Pope Philip of FraÌ„ce after the holy warre begonne vnder Goddefi it of Bullen whose voyage thither if it had any “ Gualter in Luc. Homil 87. hipocrisie in it the crosse be sure was at one end of it sith then it was that every countrey chose their crosses which they beare in the warres this daye From the West since these holy warres begunne it is incredible how many assembled armies of hipocrites the crosse hath guided it being a policy which Vrban h Sigon de regn Ital. lib. 9. in ann 1095. the 2. set on foote and his successors after continued that when they would weaken christendome and send out the strength of it to pray vpon it at home the while or when they would gather some great summe of money there should a Croysade bee proclaimed against the Turke and that O Lord with how great hipocrisie Thus one l Auent in Annal. li. â— of that time To stirre vp the people to Asiaes and Aphricaes warres the Bishop of Portua and others preached Quicunque sceleri obnoxius parricidio incestu sacrilegio pollutus continuò vbi cruciculam vesti assuerit solutus est crimine poena Plerique ansa hinc arrepta inimicos suos prius tollebant hinc in militiam sacram nomina dabant Another thus m Vsperg in Fredri 2 In the yeare 1221. vnder Frederike the 2. Conradus Portuensis sendeth forth preachers and amongst the rest one Iohannes de Argentina who preached to them that would take the crosse not onely expiation of their ownesinne but also deliuerance of their friends soules that were in Purgatorie Hence grewe a common speache faciam igitur scelera postea crucis receptione ero mundatus The Georgians Armenians haue the crosse for a standart to lead their superstitious pilgrimages to IerusaleÌ„ whose lay men also haue shaueÌ„ n Magdebn Centur. 3. cap. 5. col 563. heads in the forme of a crosse The o Lambert Dane in Augusti de Heres c 97 Iacobites in Chaldâ—â— and Arahia haue a crosse or crosses printed in their faces with an hottiron as also diuers nations and people vnder Pretions Iohn in Afric of whom before And this Emperour him selfe when he goeth any whither a wooden Crosse is borne before him When he goeth to warre 12. Crosses of golde A p Beda hist gent. Anglor lib. 1. c. 25.29.41 Crosse was the harbinger of all Romes ceremonies when they first entred into Englande I meane the Crosse that was borne before Augustine when hee arriued which Crosse of his if the British sea had swallowed with his rellowes in the passage the Church of the Christians at q Baleus in histor Augustin Bangor had still enioyed their peace and puritie both from Romes trashe and tyrannie The great abuse of the Crosse in Russia is too well knowne the hypocrisie of it there may bee seene in one for all to witt in that great Tyrant Iohannes Basilius then whom the earth neuer searce sawe a more fell monster and yet none more devout in the vse of the Crosse then hee none could more often adhthere signum Orucis fronti pectorique or more religiouslie collo suspendere r To. Lasicide Theolo Muscourn c. 6. fol. 56. as speaketh the storie at whose death also as is reported three bloudy Crosses appeared in the firmameÌ„ ouer the great citie Mosco where he dyed with a barre that went thorough them Thus we see the Crosses hipocrisie is catholique for place so is it also for persons and tymes The s Io. Crispin â—â—an 1350 Eagellantes notable hypocrites in their whipping of them selues vsed to prostrate them selues on the grounde in the forme of a crosse and as they went ordnarily with their whippes tyed to their robes so they all carryed Crosses both before and behinde in their apparell hattes and cappes Saint Francis is also a renowned hypocrite Now he had they say t Pisan de conformit sancti FraÌ„cisci the 5. woundes of Christ printed in his body and he hath for his u Rhemist in Margin in Gal. 6. Gospell vpon his holy day I beare in my body the markes of the Lord Iesus And God forbid I should reioyce saue in the Crosse of Christ. Heere of late none came neare in same of hypocrisie to Magdalena Crucia and Maria de la Anuntiada in Spayne The former of whom as she bare the name of the Crosse so the Crosse
the crosse seeing we vse him to receaue into the Church e Bellar. ibid etiamsi Sacramenta vetera non efficiebant gratiā iustificantē camen introducebant in populū dei at nemo potest determinare aliquid ad introducendū incertā rempublicā nisi qui author est illius legis reipublicae Secondly euen in the time of the old law whē signes reigned none were lawful which were not shewed in the patterne of the mount the letter of which cōmandement then the equity now keepeth out all signes deuised by man which are not found in the pattern of the word The signes which now mā deviseth it keepeth out the more strōgly because they obscure the Gospel for nothing ought to be adūbrated now in the cleer light therof say f Ioh. Brent in confess Witenberg cap. vlt. Ioh. Caluin instit li. 4. ca. 10. sect 14. our writers So that we thus plead against the oyle the oyle the crosse are twins of one birth g Athanas oratio 2. cont Arrian Christus transsadit in nos vnctionem spiritus absque tali Ceremonia Again h Euseb hist li. 1. ca. 4. Christianinon vnguntur amplius per typos imagines fed per ipsas nudas virtutes l August aduers Iudeos ca. 4. Christus mutanit vnctionē carnalē in spiritualē No ceremonie in Baptisme like to the oyle it goeth beyond all the rest in this that the smell of it affecting the sense m Brisson de spectacul pag. 189. 192. it striketh adeeper force impressiō into the mind If therfore it must vanish away and the oile spirituall be only left much more the sign of the crosse must be taken away the crosse spiritual be left only behind which is faith in Ch. Iesus crucified patiēce to beare his crosse Wheras it was an ancient custom n Ducant de rit li. 2. ca. 55. sect 14 saith a papist to wash the feet before Bapt. the Church is now contented with the thing signified only which is internal preparatiō why should not we be then contented with the thing signified of the Crosse in consideration that God hath not abolished his own signs in this time of the Gospel to giue o D. Fulke ag Saund. of imag Ioh. Dearing in Heb. lect 2 mā leaue to set vp others in their roomes Thus August p August de doctrin Christian lib. 3 ca. 8. Christiana libertas cos quos invenit sub signis vtilibus interpretatis signis quibus subditi erant ad cas res quarūilla signa sunt eleuauit Is it not a singular benefit to be taught clearly without signes which to vnderstand some Oros Apollo had need stil be present with vs to expoūd thē what shal the people of Egipt doe with the Hierogliphicall letters of their priests which are significatiue plain letters q Ioh. Bohem Auban lib. 1. cap. 5. are best for thē wherby to write So was it a benefit for the people of the East that the Emperor r Anton. Gubert Costan Polyhistor cap. 9. abolisht the significatiue writing of the law by Notae which serued for Compendiū bringing ina plain maner of writing with out any such signes So was it a s Genebrard li. 2. ann mundi 1791. benefit for Philosophers that Aristot abolisht the figures numbers of the Platonickes Pythagorians reducing lodgike into such an Art as proued an instrument of plaines in teaching So was it a benefit last of all that t Socrat. hist lib. 6 ca. 3. Sozom. li. 8. ca. 2. Diodorus Tarsensis Chrysost schoolm brought in a simple literal meaning of the Scripturs abolishing mystical significatiōs What then very bad seruice do our Opposites to the Church to make way to a new seruitude of signes to be by man devised against our own u Homil. for Whitsōtyd pag. 2. law which proueth at large against all signes which the papists haue brought into Bapt. that no signes now should burthē the church saue those which the L. hath left which are not burthensom I end with one of our writers w Ioh Keynold confer cap. 8. diuis 4. p. 521. To deuise new signes is to set the Church to schoole againe after the Iewish maner This Iewish fashion how intollerable now it is an other telleth x Chemit exam p. 2. rit de rit Quod vero praetendunt c. wheras they pretend that many things may be godly profitably signified admonished taught by those rites which are added be mē to that it may be answerd that figurs are proper to the old Testa Look what things Christ will haue taught admonished in the new those things he wil haue proposed and deliuerd not in shadows but in the light of his word we haue a promise frō him for the efficacy of the word but none for the efficacy of figurs deuised by men But such rites as he would haue added to his word those he hath ordained himselfe #Sect 26. Though the devising of new signes corrupt the simplicitie of Sacraments ordained by Christ yet it hindreth not but something is left to the Church concerning circumstances as time place order c. THirdly the deuising of newe signes corrupteth the simplicitie of the Sacraments which are perfectly ordained by Christ What then is there nothing left to the Church Yes the disposing of the a Zepper de politia eccles c. 12 circumstances of Gods seruice as time place order of doing with the like and of the particulers of those things which the word commandeth in generall as the profession and preaching of faith repentance at Baptisme the applying of the element with praiers fit beyond which there must nothing bee added as one of our Writers saith who after he had rehearst all these b Zanch. in ephes 6. lect de bapt ca. 7. hoc est primum rituum genus saith he quod necessarium est solum sufficit Indeed when Christ said hoc c Theodor. Baeza epi. 8 facite he tyed his church to his owne signes and to them onely as one thus sheweth d Chemnit examp p. 2. de rit p. 37 Mat. 19.8 1 Cor. 11.23 Cumfilius Dei sacramenta ita instituerit vt ea certis à se institutis ritibus praeceperit administrari valde ardua est quaestioan hominibus permissum sit alios praeterea quocunque praetextu superaddere Fourthly aske the Fathers of the primatiue Church whether any signes were vsed in their dayes besides them which the Lord ordained For it sufficeth against euery vpstart signe that ab initio non fuit sic because nothing must be receiued in a Sacrament but that which the Lord ordained as Paul wrote once to Corinth it was xxvj yeres after the assention that he thus wrote Wherby it appeareth e Bulling de orig error lib. 2. ca. 5. Neijs quidem vnquam venisse in memtem auctiorem ritum Ecclesijs profuturum Now
now a dayes many a Minister fatt and shining in his benefice howsoeuer before the Lord they are poore and miserable that doe make him especially they that doe make him for feare of their liuing as Dauid made his Taues and markes for feare of life But to conclude it is here the worde Tau that signifieth signum in general which cannot bee restrained to the signe of the Crosse of all other signes because during the time of the old Testament it was held and esteemed execrable as a papist p Alanus de sacrament lib. 1. ar 2. himselfe confesseth #Sect 39. Though Tau were in the text yet cannot a Crosse be colleleth from it vnles we ground doctrine vpon the mysteries of Letters which the Gnostickes Valentinians and the Cabalistes vse SEcondly what if the letter T. be in the texte yet cannot a Crosse bee collected hence without wringing and churning yea without parte of that vanitie also of grounding doctrines vpon the mysteries of letters which the Gnostick heretiques the ValeÌ„tinians the Cabalistes vse the a Sixt. senens Bibliothec li. 3. pag. 146. Genebrad in ann ante Christum nat 87. papists themselues condemne All the letters of the Hebrewe Alphabet are mysticall saith b Hieron de nominibus Hebra Hierome who holdeth not this position vaine yet is it the ground wherevpon the Crosse is foundded in this place and that by this mysticall Hierome who yet resolueth not on the matter but rather rehearseth what the opinions of others ar as these words shew c Hieron in hunc loc et vs ad mostra veniamus and his whole drift not in this place only but in all his commentaries in which as he telleth his reader elsewhere he writeth rather out of the opinions of other men then out of his owne iudgement And when hee explicateth the signe here meant by the wordes of Salomon pone me sicut signum Cant. 8. of Dauid signatum est super nos Iumen vultus tui Psal 4. and of Paule Nolite contristari spiritum à quo signati estis it is plaine that some of the authors whom he followed vnderstood this signe to be spirituall not an outward marke which is the â—enent of all our d Calfhil again Mart. art 1.2 D. Fulk reloâ—â—d ibid. writers If our Opposites haue found out since the signe of an outward Crosse in this place I would they would tell vs which way they came by it The Machabees in their banner vsed the first-letter of the wordes in Exod. 15.11 M. C. B. I. to expresse the whole sentence Is this coursâ— heere vsed Then by the letter T. what more likely to bee meant then the word Torah which signifieth the Law to shewe the men here preserued were such as kept the Law and bewayled the transgressions which were committed against it which was the opinion of the Iewes as e Hieron in hunc loc glos ordi Hierome mentioneth and which conlecture f fâ—â—â—t-sâ—â—en bibliâ—â— heâ— li. 2. fo 121 some pâ—pistes with g Lyran. in hunc loc others cannot reiect In the Apoc. the situation of α and ω in the Alphabet is vsed to describe the Lord Christ Iesus to be the beginning and the end Is this course here taken then what more likely by the letter T. the last consonant to be meant then either Christ the end of all as h Hector Pintus in hunc loc some or the perfection of knowledge taught by Christ as l Petrus Serranus in hunc loc others or perfection of science in the men here signed as m Hieron Strab. in glos ordi others or a n Sixt. Sâ—nens vt supr perfection of obedience in them as humane frailtie did permit Last of all the figures of letters were respected by Pythagoras when he described the life of man by the letter Y. and by the o Idem Bibliot li. 3â— pa. 145. officers of warre when T. noted the liuing ☉ the dead and slaine because this letter hath the forme of a men thrust thorough as it were with a dart It were hard to say the holy Ghost taketh this course here But what if he doe For a papist him selfe confesseth longe p Hector Bint in hunc loc falluntur opinione qui asserunt hanc literam apud Hebraeos crucem esse nullam enim habet crucis figuram Ita. n. scribitur ∩ which maketh a faire paire of q Calfhil art 2. fo 44 gallowes in deed but commeth nothing neare a Crosse Hence it is that the cheefe defenders of this opinion wauer much as is to be seene in one of them for all the rest r Sixt. senens Bibliothec li. 2. pag. 120. Fuit signum T. nifallor marke ni fallor figura Crucis But it is obiected out of s Hieron ad Paulln Hierome that the old Hebrue T. had the forme of a t 〈…〉 Crosse like to the Greek that this ∩ which now hath not the forme of a Crosse was chaunged by Ezrah witnes this that the Tau of the Samaritanes who kept the olde Hebrew letters was of the Crosses forme First it is vnlikely that Ezrah would leaue to the Samaritanes the enemies of God the ancient characters of Gods owne finger wherin the Oracles of God were written put the Church to new Secondly though he chaunged in other places yet not here because the fashion of this T. being marred the mysterie was marred which depended vpon it which he no question vnderstood if there were any such Thirdly It is vntrue that the old Samaritane T. was a crosse u Guilibelm Postell de liter Faenitum Postellus telleth vs it was of an other fashion a man in this matter to be rather beleeued then they who cannot tell how to referre it whether to this figure ✚ as w Sixt. Senens vt supra some or to this T. out of x Tertul. cont Marcion ca. 30 Tertullian as others which by y Isidor Hispalens some is called the Greeke T. by z Mart. in reply art â— others the Roman T. Others say Ezechiell had reference to the Hebrew Greeke and Romane and all as a Act. mo nument pa. 1940. Fryar Billing Parson of Wilton at the burning of Spicer and Maundrell at Sarum Fourthly there is no agreement about Ezrahes exchaunge of the Hebrew letters One b Genebrar Chronic. li. 2. in anmun 36â—â— affirmeth there was a chaunge a while but after a returne to the old letters againe Rabbi Simon denieth that euer there was any chaunge at all Rabbi Moyses Gerundensis saith The chaunge of them was at the first c Ibid. in anmun 3203 Diuision of the Kingdome in the dayes of Rhehoboam to differ froÌ„ the tenne Tribes that were growne Idolatrous The d Ibid in an 3710. most common opinion is that Ezra chaunged them immediatly vpon the returne from Babilon to differ from the Samaritans But all this
placandum f Saluian de prouident lib. 3. egreditur ad exacerbandum these ought to be present order taken for meanes of better reverence Amongst these none like to the vision that awaked Iacob vnto reverence or to the sounding of Aarons belles which stirred vp revereÌ„ce in the people when he entred into the sanctuarie I meane the preaching of the worde and the sounding of the Gospell which these ceremonies haue layde waste But reverence is procured not only by this but also by outward signes and rites which I acknowledge out of g Thom. Aquin 2.2 quest 84. art 3. ad 3. Aquinas the people must be stirred to reverence in the Church per illa sanctitatis signa quae ibi conspiciuntur But alas what are these but dead when the preaching of the worde wanteth which is the life and the light of them If they were avaylable what is that to the ceremonies controversed which are not such First they are them selues partes of irreverence For as rudenes of habit and gesture are partes of irreverence offending a King witnes the Emperour h Caro Sigon de occidental imperio Valentinian who grew to such coller by reason of the base apparell and rude gesture of the Legates of Sarmatia as cost him his life so the habit and apparell of an Idoll as the Surplice is and the gesture idolatrous as the Crosse is can not but thorough an odious irreuerence offende the holy one of Israell Secondlie they are occasions of irreuerence in regarde of the Minister none must be put to 2 1. Cor. 11.22 shame in the Church the man of God be least of all made either an hatred 3 Hos 9.8 or offence in the house of his God Wheras these ceremonies are shamefull to him by so much more and are by so much the more hateful then a fooles coate by howe much Idolatry the chiefest and most odious sinne is worse then folly which is a iudgement from the Lord. It being so these ceremonies punish a Preacher worse for his reuerent and holy attendance on Gods service then the l Cuspini lib. de origin relig Ture Cauda vulpina ad collum sispensa doth punish the Turke when for his neglegence or irreuerence in Mahomets seruice he is ledde vp and downe the Citie in this fooles attire to shame him Thrdly these ceremonies are occasions of irreuerence for that they giue a becke to poperie which is as badde as musâ—itare or nutus facere in the Church fore the suppressing where of in auncient times there was a Deacon m Clemens constitut Aposto li 8. cap. 11. sert to walke vp and downe the Church to finde them out and punishe them What Chrysostome once spake against the loue signes which some in the Church did make one to another n Chrisost in Math. 23 homil 74. pro stibulum tibi videtur Ecclesia foro ignobilior that may bee applyed to these ceremonies no modest man will so much as in foro weare the cullers of an whore or make shew open of hir loue-tokens towards him wher as these alas bring into the Church the badges of Antichrist and the loue-tokens of former adulterie which are polluted by him #Sect 6. That the ceremonies controversed not only defile but hinder the worship of the Sabboth FRom the manner of Sabboth worship defiled come we to the matter of it not only defiled by these ceremonies controuersed but also hindered a Walafrid Strab. de reb Ecclesiast c. 24. Boniface the Martyr can not thinke a Sabboth well sanctified with golden Chalices if the Preachers be woodden and therefore wisheth for the golden Preachers that were in the Church when the Chalices and Cuppes were woodden The ceremonies in present strife haue drawne their patrons as it seemeth to a contrarie straine better to haue these golden ceremonies say they in them selues to adorne the Sabboth-worship then golden preaching whereupon they exchaunge not like Glaucus golde for brasse but like the people of Boniface his age golden preaching for woodden ceremonies or at the least for a woodden kinde of preaching For to supply the want of Preachers which the ceremonies haue brought vpon vs they set vp the reading of homilies which they dubb with the name of preaching yea which they hold a preachinge sufficient for the sanctifying and for the sauing of the Church But alas an homilie is too leane a sacrifice for a Sabboth reading being the weeklie lambe which euery day we are to offer there is in the sabboth-Sabboth-day required a 4 Numb 28 9. Cant. 1.7 special one ouer and aboue which is the hearing of the word preached An homilie is also too leane a feeding for the Sabboth a fatter pasture in the tents of the sheepheards hath the Lord for his kidds prouided to witt a right and discreet cutting of the word 2 Tim. 2.15 whereas an homilie sheweth a loafe but doth not deuide it yea sheweth a b Gualt in Luc. homil 76. Medicin but doth not apply it to the sore and a Ministerie of the spirit whereas the homilie is but a dead letter What wanteth in it say our Opposites There wanteth in it the gifte of the spirit which is giuen for edification there wanteth in it the art of the husbandman which vseth to make the Viniyard fat 1 Cor. 12 there wanteth in it the heate of the Nurse that doth digest and concockt the milke to make it sweet there wanteth in it the opening of the booke without which it is but shut there wanteth in it the dressing of the meate which giueth it a powerful taste there wanteth in it that interpreter which is one amongst a thousand and without whose guidance none vnderstandeth there wanteth in it that ordinaÌ„ce of God which only bringeth the blessing with it through c Bâ—cer in Censur cap. 7. pag. 463. viua vox quae aedificat dante domino incrementum to which we may adde that out of Hierome d Hieron Paulino 1 Epist â—30 habet nescio quid latentis energiae viua vox in aures discipuli de auctoris ore transfusa fortius sonat But the people that haue homilies may be glad better homilies then nothingh and many there are which want them for their spirituall comfort Iust as once Macarius told Anthony comming to him in the extremitie of his thirst for want of water e Tripartit histo lib. 8. cap. 2. Vmbratibisufficiat saith he multi namque nunciter agentium aut nauigantium etiam hac releuatione priuantur Now I knowe not whether it were not better for the people of this lande that may repayr to preaching else-where as the Sunamite did on euery Sabboth and newe Moone if they wanted this shadowe of preaching by an homilie in their parishes at home because then they would know their want and the famine of the word in which they are and runne to and fro to increase knowledge and goe forth with their kiddes
to the tentes of the sheepheardes wheras nowe this shadow maketh them hope they are well enough already and the Church Gouernours would for shame prouide golden preaching indeed if this woodden shadow of preaching did not shrowde them Is not golden preaching the water which the emptie thirsteth after or this water may it not be had For the state of our Church is glorious say our Opposites the state of our Church will be glorious say we and many golden preachers would enter if the barr of subscription and the clogg of ceremonies were like vnto the stone of the sepulcher rolled away It was hard with the people of Israell after their returne from Babilon they had but a little stone some f Genebrard lib. 2. in anno mundi 3640. 3. fingers highe with a Censor on the topp of it insteed of the glorious Arke whence before the Lord did teach them and in place of the Oracle by Vrim and Thummim which neuer fayled them that sought counsell of the Lord they were only taught per Bathkol which was a little slender voyce sounding in the eares of the assembly mett together once at the hundreths end Now what should I say that the state is very like of those places which haue homilies for to teach them in steed of preaching Oh therfore that the Lord would in his goodnes once awake to restore vs our Arke again our Oracle our Vrim and our Thummim and to that end remooue these ceremonies as one exhorteth speaking of the Surplice g Bucer Censur ca. 2. pa. 458. Doctores si desint idonei c. If there want fitt Preachers both the vsing the remouing of these popishe garments will be hurtfull and they make themselues guiltie of an outragious iniurie against the bloud of the sonne of God wil pull downe the wrath of God vnsufferable vpō the whole Kingdome by whose meanes it shall stand that before all things there be not caretaken that as Christ our Lord both in word deed hath taught there be appointed able Preachers to all Baptized in his name to teach them to obserue whatsoeuer he hath commaunded Mat. 10. vlt. Ioh. 10. vlt. #Sect 7. The Ceremonies hinder the preaching of the Sabboth both in part and in whole SEcondly as the ceremonies controuersed transforme the peaching of the Sabboth into reading after this manner aforesaid so also they hinder it both in part and in whole In parte they streighten it by a long Leiturgie touching which least I be mistaken we premise these two prouisoes and premunitions for our selues First we are no Brownistes we condemne not a Leiturgie but like well enough of that a Concil Laodien Can. 59. Councill that forbadd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the seruice of God and those formes of seruice which are not antea b Concil Carthag 3. can 23. probata in Concilio vel cum prudentioribus collata c Concil Milenitan cā 12. African can 17. Microlog de Ecclesiast cap. 5. ne forte aliquid contra fidem vel per ignorantiā vel per minus studium sit compositum Charles the great d Ansegif in legib Franc. constituit vt omnia missalia viderentur quae ab Ecclesia probata non essent reijcerentur e Walafrid Strab. de reb Ecclesiasti c. 22. Gelasius and f Idem Microlog c. 24.31 Gregorie are said politius limasse in ordinem redigisse the Leiturgies that were before them Augustine approued this industrie who liued in the time of the aforesaid g Philip. Mornae de Eucharist lib. 1. cap. 6. pag. 44. Councill of Malta Did not h Io. Calui in Epist Mr Caluin aduertize the Bishops of King Edward that they were to limare politius the communiō book What haue bene our seeking from time to time arazing of the communion booke no but a purging and a filing of it after the patterne of that care which the former examples set vs. Secondly we condemne them who out of a profane minde out of a lothing of holy things distaste the length of a Leiturgie which sauoureth not only of that short seruice for which Roger l Act. and mon. in vit Henric. 1. B. of Sarum was once preferred to witt because he whipt vp the whole Masse before the King and the rest of the hearers hath thought he would haue bene halfe way ouer but also of that blasphemous Atheisme of Iohn the 23. Pope who lothing the length of morning seruice was wont to say to the Deacon that helpeth him m Andre Hiper de stud sacr pag. 155. deligamus in libre horario precationes matutinas breuiores de memoria alicuius diui in nomine centum diabolorum What then the length of a Leiturgie wee mislike when thorough an vnnecessarie tediousnes it wearieth the people before the Sermon beginneth in which if our aduersaries crosse vs they are more opposite then some papistes who mislike the men that n Durant rationali lib. 4. c. 15. Petr. Alliac de reforma Ecclesi c. 3. extra modum ordinem orationes multiplicant vnde auditores sibi ingratos efficiunt populum Dei potius faslidio avertunt quam alliciunt euen so to the contrarie vt non tam onerosa prolixitas quam deuota breuitas seruetur Wee mislike also the length of a Leiturgie which cloyeth the Minister prolixitate multitudine precationum quotidie recitandarum and which must not be omitted for studie to preach or be shortened to haue time for preaching The former ioyneth against our owne Lawe which permitteth to a student of Diuinitie which doeth preach the omission of the weeke-dayes prayer which that axiom of the papistes o Durant de rit lib. 3 c. 23. sect 6 melius est exse orare quam studere legere and maledictum studium propter quod pretermittitur diuinum officium to which the patrones of the ceremonies leane to much The second is against the old p Bucer in Censur pag 455. rubric of King Edward communion booke propter concionem ad populum c. For a Sermon or for some other iust cause the Minister shall as he will himselfe omit the Letanie the creed c. and it ioyneth with an other position of papistes q Duran de rit lib 3. ca 5. sect 5 Diutnum officium clerici recitare debent perfectè and nullus Minister r Concil Toletan 7. cap. 2. 1 Cor. 1.17 Act 6.4 vel sacerdos cum coeperit imperfecta officia prasumat omnino relinquere Now we finde that euen Baptisme it selfe must be omitted rather then preaching should be hindred that the attendance of the poore themselues must bee left that a Preacher may the better giue himselfe to the worde So that we need not to speake of s Concil Roman sub Grego 1. can 1. decret distinct 92. cap. 2 Gregorie who commaundeth to giue ouer singing for the studie of preaching or
which is onely proper to an essentiall part of the sacrament sect 23. The opposites obiection saying the crosse in Baptisme is inferior to the water because it comes after confuted sect 24. A third fault wherein the opposites vsurpeth vpon sacramentall offices sect 25. Though the devising of new signes corrupt the simplicitie of Sacramentes ordayned by Christ yet it hindereth not but something is left to the Church concerning circumstances as time place order c. sect 26. Though it were lawfull for the Church to devise newe signes yet not for religious vse especiallie where God hath ordayned signes for the same purpose alreadie sest 27. And although it were lawfull there to ordaine new signes where God hath alreadie ordayned yet is it not lawfull to annex them to the holy signes of God as with vs the Crosse Sect. 28. No outwarde signe ought to bee added by the churh to Christes institution sect 29. Though it were lawfull to devise newe symbolicall signes in the Sacrament where God hath ordayned alreadie yet not to take a Crosse from the brothelhouse of superstition Sect. 30. Obiections of the Opposites the crosse is sooner to be vsed in that it teacheth good things and hath a profitable signification therefore everie ceremonie is significant or els vains that the Lorde delighted much in signes which the woman shewed and blamed Simon for not shewing the like c. sect 31. The seconde obiection of the opposites there bee manie similitudes in scripture drawne from Gods creatures which imploy so many signes c. sect 32. The thirde obiection of the Opposites there bee divers signes added in the scripture by man lawfully as the knife of stone and such like sect 33. The fourth signe alleadged for the defence of the Crosse is the imposition of handes and why should not the signe of the crosse bee as lawfull as it sect 34. Foure offices which the crosse performeth in baptisme sect 35. The fourth sinne that maketh this crosse Sacramentale in these words We receiue this childe into the congregation of Christes flocke sect 36. It followeth not because wee vse the Lords prayer and Creede in Baptisme that therefore wee may vse the crosse For the worde crosse implyeth three senses contrarie to the word sect 37. The opposites saying that the crosse is the signe of Christ crucified confuted sect 38. Though Tau were in the text yet can not acrosse be collected from it vnles we ground doctrine vpon the mysteries of letters which the Gnostickes Valentinians and the Cabalistes vse sect 39. That the signe of the crosse is not the signe of the Sonne of man sect 40. An answere to the argument of the Opposites which is taken from Visions and Apparitions sect 41. Answeres to the arguments which the opposites take from miracles sect 42. the refuge which the opposites seeke to haue by the Fathers remooved both because they passed measure herein as also that the case and time is now farre chaunged sect 43. The Hypocrisie of the Crosse Sect. 1. CHAP. III. That the vsing of the Crosse is but an idle apish toye and lighter then the Surplice which is also too light Sect. 2. That the crosse is vnprofitable fleshlie smelling of Idolatrie and of too light a colour Sect. 3. The profits alledged to accompanie the crosse for commendation thereof as to keepe from sinne confusion cause zeale and to helpe in the instant of temptation are refuted sect 4. That the crosse is nowe not onely vnprofitable but also verie hurtfull sect 5. The seconde excuse that the crosse is imposed by Christian Magistrates is taken away in divers respectes especiallie because it is taken as a consenting in a part to the ceremonies of the church of Rome sect 6. That the crosse fostereth hypocrisie in the middes of our church and hindereth spirituall worshipp sect 7. The hipocrisie of the crosse in preposterating evacuating and polluting the vnderstanding which is the first part of the soule reasonable is proved sect 8. That the crosse is not a monitorium to the memorie but defileth it with the hipocrisie of preposteration with vacuitie of the remembrance pretended and with forgetfulnes of God and his word sect 9. That the crosse occasioneth and breedeth canker in the conscience and that which the Opposites alleadge that conscience is but a pretence is anticipat Sect. 10. The hipocrisie and preposteration of the crosse in the Will in respect of the meanes for attayning to the right end is proved Sect. 11. How the crosse is vrged by our Opposites for sininister end and not in synceritie Sect. 12. That the crosse preposterateth evacuateth and polluteth the affection of feare sect 13. How the signe of the crosse is an enimie to our affiance in the merites of Christ sect 14. That the crosse evacuateth and polluteth faith sect 15. That the Crosse evacuateth and polluteth loue zeale both for matter and measure sect 16. The hipocrisie of the crosse in prayer is prooved in respect it is thought to be operatiue sanctificatiue and helpefull thereto sect 17. The speciall hipocrisie of the crosse is evidentlie declared in the life and conversation of those that did beare it sect 18. The Impietie of the Crosse Sect. 1. CHAP. IIII. THAT the Crosse mocketh the Lords Sabboths in darkening them guiding the popish Processions and with whorishe braverie in the worship of God Sect. 2. That the crosse corrupteth the simplicitie of the Sabboth sect 3. That the signe of the crosse defileth the sanctitie of the Sabboth sect 4. That the ceremonies and the crosse in speciall steale away true devotion from the heart and are occasions of irreverence sect 5. That the ceremonies controversed not onely defile but hinder the worshipp of the Sabboth sect 6. The Ceremonies hinder the Preaching of the Sabboth both in parte and in the whole sect 7. That the Ceremonies controversed hinder the word in whole sect 8. That the Ceremonies with their subscription shutt out good shepheardes suffers and fosters hyrelinges ignorance pluralitie and non residencie sect 9. That the Ceremonies controversed hinder preaching shutting out the Preachers and putting the light vnder a bushell sect 10. An aunswere to the reproche of the Opposites which is that these who stande for Discipline are vnlearned sect 11. That the fault why faithfull Ministers are cast out of their Ministerie lyeth not vppon them selves sect 12. The calumnie of peevishnes and foolishnes imputed to the Ministers for not receyving Cappe and Surplice is aunswered sect 13. The calumnie of leaving the Ministerie is answered and the ignorantes and others who subscribe to abide in the Ministerie are by the way chalenged and convicted sect 14. That the losse of the Ministerie vnto the faithfull Ministers rather then to approove the Ceremonies shall be the Lords gaine also as the iudgement of our best Divines is so to doe Sect. 15. 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 Sabboth sect 16. The ende of the contentes of the severall Chapters and Sections of the first part of this booke An Alphabeticall Table of some speciall pointes interlaced here and there in this Booke A. God accursed the presumptiō of the Fathers in vsing other fignes besides his pa. 99. To adde new signes is to vsurpe the office of the holy Ghost pa. 97. and to defile the institution ibid. pa. 112. We may adde rost-meate or sod-meate to the Supper of the Lorde as well as the figne of the crosse to Baptisme pa. 102. Any addition in Gods service without his warrant is an Image which he detesteth pa. 62. The addition of a new Altar by Salomon was vpon speciall warrant he being a prophet and it was added out of the equitie of Moses law p. 100 All that is added to the institution by man is the Devils pa. 129. R. p. 1. The Adiaphorisme of popish rites retained is the verie image of the beast pa. 136. and a countermaund of that precept Reve. 18.4 ibid. The affectation of great learning hath brought forth a windie kinde of teaching pa. 184. The Altar of the two Tribes and a halfe was not in state religious as the crosse is nor in vse but was civill pa. 100. Antiquation of popish ceremonies bewayled by the papistes as a downfall of their religion it selfe pa. 68. The Apostles them selves cannot absolutelie commaund in things indifferent pa. 87. The Armorie of Rome yeeldeth weapons sufficient against the dumbe Ministerie Pluralities and Non-residencie pa. 180. B. The Beades and Bells of the papistes not so bad as the crosse pa. 162. The Brazē serpent after it had served idolatrie was no longer the serpent of God but the serpent of idolaters the serpēt of the devil pa. 40. Bread cheese in the Lord Supper as lawful as the crosse in baptisme pa. 95.103 A paire of Bulles hornes put vppon the forehead of the baptized is as warrantable as the crosse pa. 109. C. The Calfe of the Israelites was an Image of God pa. 59. Everie ceremonie vniteth a man to the Religion to which it belongeth pa. 75. Ceremonies which haue beene abused to superstition can never serve for order or comelines pa. 78. Our ceremo a scourge to good preachers and a meanes to keepe in Oxen and Asses pa. 151. The ceremo in controverse viz the Crosse and Surplice haue bene not onely offered privately but they haue also been publikely cōsecrated to idolatrous service and so are become Idolothytes in the highest degree pa. 9.10 They are idoles monumentes of idolatrie and incentiues to the same pa. 13. They are reliques of poperie p. 12. They are notorious brokers of poperie and poysonfull pa. 22. In retayning of them we approve of poperie ibid. 23. They are harlots that haue proceeded out of the loynes of mans braynes pedlery wares of poperie pa. 23. No Church or holy societie can make thē holy pa. 24. they are meere inventions of man pag. 26. They have no needfull vse to proone them selues Gods lawfull coyne ibidem They are no otherwise to bee thought of then we thinke of the devil him selfe pa. 38. They haue ben instruments of the service of devils pa. 49. If they were cut off gone the word of God would flourish more pa. 66. They hazard the substāce of the dectrine it self of our Church ibid. They haue been defloured by that man of sinne haue drawne in the yoke of Antichrist pa. 76. They are vaine light hated of good men pa. 78. They disturbe the churches that haue discontinued them set the churches that nourish them in their bosomes in a combustion of endles cōtentions ibid. There is an opinion of too great holines had of thē p. 84. there is no vse of them pleasing to the Lord but that which most disseiseth them of that honorable estimatiō which they haue pa. 85. There is in thē a smatch of the popish leaven such a twange◠of holines as is proper to worship ibid. They are creatures of Antic pa. 108. They are reliques of idolatry pa. 158. They cause the sonns daughters of the Philistines to boast pag. 159. they are more shamefull hatefull to a minister of God thē is a fooles coate pa. 175. they are badges of Antic love tokens of former adultery ibi they are the two Gileadites that keepe the passages of our church to stay if not stabbe every able and worthy scholler that wil not pronouce their Shibboleth daunce roundly after the pipe of their Subscriptiō pa. 178. they are sworne servants to that mā of sin and yet made Porters of Christes house ibid. the keies are cōmitted to thē to open shut yet they can no lōger stay in office thē whilest the keies of heavēly knowledge are taken away frō the people ibid. They are as bad as the Serpent and bring in all manner of evill into the world pa. 179. they drive frō Gods service many worthy Ministers ibid. They hinder the purging of our church as being loth to part cōpany from that droue of their own coūtrey cattel that came frō Rome with thē ibid. they are most obstinate enemies to the preaching of the Sabbath pa. 180 They lay wast the chaire of Moses pa. 181. They are not wel purged from their auncient Romane pride ibi They are Agagites which haue got thē hornes they thrust with side shoulder to the smiting of the shepheardes and scattering of the flockes pa. 182. When they were newly borne their hurt was not litle ibid. Chappels of case would be vnited to other churches where there may bee provision for preaching pa. 193. The Church barreth her dores against all such things as haue ben cōsecrat vnto Idoles pa. 55. It must be fedde with the word and not with dumbe signes and dead images pa. 114. The state of our Courch would be glorious and many golden Preachers would enter if the barre of Subscription and the clogg of Ceremonies were rolled away pa. 176. Many Churches haue bene built to the name and honor of the crosse pa. 169. The Churches of France Helvetia Germanie as they haue abolished the whole drosse of popish doctrine so they retaine not so much as a dramine of their ceremonies pa. 134. R. 3. p. 2 Our Communion booke termed by the papists an English translation of the Masse-booke pa. 135. R. 4. p. 1. It is not throughly purged of popish superstition ibid. We concurre with papists in holy daies and in feastes in singing chaunting church musique in Coapes Cappes in fasts pa. 172. Confirmation at the first was only within the solemnitie of Baptisme p. 97. It robbeth Baptisme of his honor pa. 101. Our cōform with papists in their rites destroyeth that difference separatiō which ought to be betwene the church of God and aliens p. 69. All Coparturship with aliens in their rites