Dispute Against the English-Popish Ceremonies, Part 3 · Chapter 3
CHAP. III.
That the Ceremonies are unlawfull, because they sorte us with Idolaters, being the badges of present Idolatry among the Papists.
IT followeth according to the order, which I have proposed, to shew next, that the Ceremonies are Idolatrous, participativè. Sect. 1 By communicating with Idolaters in their Rites and Ceremonies, we our selves become guilty of Idolatry. Even as a2 Kings 16, 10.Ahaz was an Idolater, eo ipso, that he tooke the Paterne of an Altar from Idolaters. Forasmuch then, as kneeling before the consecrated Bread, the Signe of the Crosse, Surplice, Festivall dayes, Bishopping, bowing to the Altar, administration of the Sacraments in privat places, &c. Are the wares of Rome, the baggage of Babylon, the trinkets of the Whoore, the badges of Popery, the ensignes of Christs enemies, and the very Trophees of Antichrist: we can not conforme, communicat, and symbolize with the Idolatrous Papists, in the use of the same, without making our selves Idolaters by participation. Shall the Chast Spouse of Christ take upon her the ornaments of the Whoore? Shall the Israell of God symbolize with her, who is spiritually called Sodome and Egypt? Shall the Lords redeemed people weare the ensignes of their captivity? Shall the Saincts be seen with the marke of the beast? Shall the Christian Church be like the Antichristian, the Holy like the Prophane, Religion like Superstition, the Temple of God like the Synagogue of Sathan? Our Opposites are so farre from being moved with these things, that both in Pulpits, and privat places, they use to plead for the Ceremonies by this very Argument, that we should not runne so farre away from Papists, but come as near them, as we can. But for proof of that which we say, namely, that it is not lawfull to symbolize with Idolaters, (and by consequence with Papists) or to bee like them in their Rites or Ceremonies, we have more to alledge, then they can answer.
For, 1. We have Scripture for us. Lev. 18. 3. After the doings of the land of Egypt, wherein ye dwelt, shall ye not doe: and after the doings of Sect. 2 the land of Canaan, whether I bring you, shall ye not doe, neither shall ye walke in their ordinances. Deut. 12. 30. Take heed to thy self, that thou bee not snared by following them, &c. Saying, how did these Nations serve their Gods: even so will I doe likewise. Thou shalt not doe so unto the Lord thy God, Exod. 23 24. Thou shalt not doe after their workes. Yea, they were straitly forbidden, to round the corners of their Heads, or to make any cuttings in the flesh for the dead, or to print any marke upon them, or to make baldenesse upon their Heads, or between their eyes, for asmuch as God had chosen them to be a holy and a peculiar people, and it behoved them not to be framed nor fashioned like the Nations, Levit. 19. 27. 28. and 21, 5. and Deut. 14. 1. And whit else was meant by these lawes, which forbade them to suffer their cattel to gender with a diverse kinde, to sow their field with diverse seed, to weare a garment of diverse sorts, as of Woollen and Linnen, to plow with an oxe and an asse togither, Levit. 19. 19. Deut. 22. 9. 10. 11? This was to hold that people in simplicity and purity, ne hinc inde accersat ritus alienos saith Calvine upon these places. Besides, find we not, that they were sharply reprooved, when they made themselves like other Nations? 2 Chron. 13. 9. Ye have made you Priests after the manner of the Nations of other lands, 2 Kings. 17. 15. They followed vanity and became vaine, and went after the Heathen, that were round about them, concerning whom the Lord had charged them, that they should not doe like them. The Gospell commendeth the same to us which the Law did to them. 2 Cor. 6. 14. 15. 16. 17. Be not ye unequally yoked with unbeleevers: for, what fellow ship hath righteousnesse with unrighteousnesse? and what communion hath light with darknesse? and what concord hath Christ with Belial? and what agreement hath the Temple of God with Idolls? &c. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the uncleane thing, Revel. 14. 9. If any man worship the beast, and his image, and receive his marke in his forehead, or in his hand, the same shall drinke of the wine of the wrath of God. And the Apostle Iude v. 12. will have us to hate the very garment, spotted with the flesh, importing, that as under the Law men were made uncleane, not onelyonly by leprosie, but by the garments, veshels, and houses of leprous men: so doe we contract the contagion of Idolatry, by communicating with the unclean things of Idolaters.
Before we goe further, we will see what our Opposites have said to those Scriptures which we alledge, bEccl. pol. lib. 4. s. 6.Hooker saith, that the reason Sect. 3 why God forbade his people Israëll the use of such rites & customes, as were among the Egyptians, and the Canaanites, was not because it behoved his people to be framed of set purpose, to an utter dissimilitude with those Nations, but his meaning was to barre Israell, from similitude with those Nations, in such things as were repugnant to his ordinances and lawes. Ans. 1. Let it be so: he hath said enough against himself. For we have the same reason to make us abstaine from all the Rites & Customes of Idolaters, that we may be barred from similitude with them in such things, as are flatly repugnant to Gods word, because dissimilitude in Ceremonies, is a barre to stop similitude in substance, and on the contrary, similitude in Ceremonies openeth a way to similitude in greater substance. 2. His answer is but a begging of that which is in question, for as much as we alledge those lawes and prohibitions, to prove that all the Rites and Customes of those Nations, were repugnant to the Ordinances and Lawes of God, and that Israel was simply forbidden to use them. 3. Yet this was not a framing of Israel of set purpose to an utter dissimilitude with those Nations, for Israel used food & raiment, sowing and reaping, sitting, standing, lying, walking, talking, trading, lawes, governement, &c: notwithstanding that the Egyptians, and Canaanites used so. They were only forbidden to be like those Nations in such unnecessary Rites and Customes, as had neither institution from God nor nature, but were the inventions and devices of men only. In things and rites of this kind alone, it is, that we plead for dissimilitude with the Idolatrous Papists. For the Ceremonies in controversy are not only proven to be under the compasse of such, but are besides made by the Papists, badges and markes of their religion, as we shall see afterwards.
To that place, 2 Cor. 6. capol. part. 3. cap. 4. s. 5.Paybody answereth, that nothing else is Sect. 4 there meant, then that we must beware & separate our selves from the comunion of their sinnes, and Idolatries. Ans. 1. When the Apostle there forbiddeth the Corinthians, to be unequally yoked with unbeleevers, or to have any communion or fellowship with Idolaters, and requireth them so to come out from among them, that they touch none of their uncleane things. Why may vve not understand his meaning to be, that not only they should not partake vvith Pagans in their Idolatries, but that they should not marry vvith them, not frequent their feasts, nor goe to the theatre to behold their playes, nor goe to Law before their Iudges, nor use any of their Rites? for with such Idolaters we ought not to have any fellowship, as din pr…. 2. pag. 543.Zanchius resolves, but only in so farre as necessity compelleth, and Charity requireth. 2. All the Rites and Customes of Idolaters, which have neither institution from God nor nature, are to be reckoned among those sinnes, wherein we may not partake with them, for they are the improfitable workes of darknesse, all which ecom in illum locum.Calvin judgeth to be in that place generally forbidden, before the Apostle descend particularly, to forbid partaking with them in their Idolatry. As for the prohibition of divers mixtures, fubi supra.Paybody saith, the Iewes were taught thereby to make no mixture of true and false worship. Ans 1. According to his Tenets, it followeth upon this answere, that no mixture is to be made betwixt holy, and Idolatrous Ceremonies, for he calleth kneeling, a bodily worship, and a worship gesture more then once or twice. And we have seene before, how Dr. Burgesse calleth the Ceremonies, worship of God. 2. If mixture of true and false worship be not lawfull, then for as much as the Ceremonies of Gods ordinance, namely, the Sacraments of the New Testament, are true worship. And the Ceremonies of Popery, namely Crosse, Kneeling, Holy-dayes, &c. are false worship, therefore there ought to be no mixture of them togither. 3. If the Iewes were taught to make no mixture of true and false worship, then by the self same instruction, if there had beene no more, they were taught also to shunne all such occasions as might any way produce such a mixture, and by consequence all symbolizing with Idolaters in their Rites and Ceremonies.
As touching these Lawes which forbade the Israelites to make round the corners of their heads, or to marre the corners of their Sect. 5 beards, or to make any cuttings in their flesh, or to make any baldenesse betweene! their eyes, gEccl. pol. lib. 4. s. 6.Hooker answereth, that the cutting round of the corners of the head, and the tearing of the tufts of the beard, howbeit they were in themselves indifferent, yet they are not indifferent being used as signes of immoderat and hopelesse lamentation for the dead; in which sence it is, that the law forbiddeth them. To the same purpose saith hubi supraPaybody, that the Lord did not forbid his people, to marre and abuse their heads and beards for the dead, because the Heathen did so, but because the practise doth not agree to the Faith and Hope of a Christian, if the Heathen had never used it. Ans. 1. How much surer and sounder is icom. in Levit. 19. 27. 28.Calvines Iudgment, non aliud fuisse Dei concilium, quam ut interposito obstaculo populum suum à prophanis Gentibus dirimeret? for albeit the cutting of the haire be a thing in it self indifferent, yet because the Gentiles did use it superstitiously, therefore saith Calvin, albeit it was per se medium, Deus tamen noluit populo suo liberum esse, ut tanquam pueri diseerent ex parvis rudimentis, se non aliter Deo fore gratos, nisi exteris & praeputiatis essent prorsus dissimiles, ac longissime abessent ab eorum exemplis, praesertim vero ritus omnes fugerent, quibus testata fuerit religio. So that from this law, it doth most manifestly appeare, that we may not be like Idolaters, no not in things which are in themselves indifferent, when we know that they doe use them superstitiously. 2. What warrant is there for this glosse, that the Law forbiddeth the cutting round of the corners of the head, and the marring of the corners of the beard, to be used as signes of immoderat and hopelesse lamentation for the dead, and that in no other sence, they are forbidden? Albeit the cutting of the flesh may be expounded, to proceed from immoderat grief, and to be a signe of hopelesse Lamentation, yet this can not be said of rounding the haire, marring the beard, and making of baldenesse: which might have beene used in moderat and hopefull lamentation, as wel as our putting on of mourning apparrel for the dead. The law saith nothing of the immoderat use of these things, but simply forbiddeth to round the head, or marre the beard for the dead; and that because this was one of the Rites, which the Idolatrous and superstitious Gentiles did use, concerning whom the Lord commmanded his people, that they should not doe like them, because he had chosen them to be a holy and peculiar people, above all people upon the earth. So that the thing which was fordidden, if the Gentiles had not used it, should have beene otherwise lawfull enough to Gods people, as we have seene out of Calvines commentary.
Secondly, we have reason for that which we say, for by partaking Sect. 6 with Idolaters in their Rites and Ceremonies, we are made to partake with them in their Religion too. For, Ceremoniae omnes sunt quaedam protestationes fidei, saith k2. 2. q. 103. art 4.Aquinas. Therefore Communio rituum est quasi symbolum communionis in religione, saith lde cas. consc. lib. 2. cap. 14. cas. 7.Balduine. They who did eate of the Iewish sacrifices were partakers of the Altar, 1 Cor: 10. 18. that is, saith mcom. in illum locumPareus, socios Iudaicae religionis & cultus se profitebantur. For the Iewes by their sacrifices mutuam in una eademque religione copulationem sanciunt, saith nannot. ibid.Beza. Whereupon oag. the Rhem. ann. on 1. Cor. 10. s. 8.Dr. Fulk noteth, that the Apostle in that place, doth compare our Sacraments with the Altars, Hostes. Sacrifices or immolations of the Iewes, and Gentiles, in that point which is common to all Ceremonies, to declare them that use them, to be pertakers of that religion, whereof they be Ceremonies. If then papud Gratian. decr. part. 1. dist. 37. c. 15.Isidore thought it unlawfull for Christians to take pleasure in the fables of Heathen Poets, because non solum thura offerendo Daemonibus immolatur, sed etiam corum dicta libentius capiendo; much more have we reason to think, that by taking part in the Ceremonies of Idolaters, we doe but offer to Divells, and joyne our selvs to the service of Idolls.
Thirdly, as by Scripture, and reason, so by Antiquity we strengthen our Argument. Of old, Christians did so shunne to be like the Pagans, Sect. 7 that in the dayes of Tertullian, it was thought that Christians might not weare a Garland because thereby they had beene made conforme to the Pagans. Hence qde Corona militisTertullian justifieth the Souldier, who refused to weare a Garland as the Pagans did. rpartic. des. cap. 1. sect. 1.Dr. Mortone himself alledgeth another cafe out of Tertullian, which maketh to this purpose, namely, that Christian Proselytes did distinguish themselvs from Roman Pagans, by casting away their gownes and wearing of cloakes. But these things we are not to urge, because we plead not for dissimilitude with the Papists, in civill fashions, but in Sacred and Religious Ceremonies. For this point then at which we hold us, we alledge sMagd. cent. 3. cap. 6. Col 147.that which is marked in the third Centurie out of Origen, namely, that it was held unlawfull for Christians, to observe the feasts and Solemnities, either of the Iewes, or of the Gentiles. Nay we find tConcil. Laodicaen. can. 37.a whole Councell determining thus Non opportet à Iudaeis vel Haereticis, feriatica quae mittuntur accipere, nec cum eis dies agere feriatos. The Councell of Nice also condemned those who kept Easter upon the fourteenth day of the monethmonth. That which made them pronounce so, (as is cleare from uapud Theod. lib 1. cap. 10.Constantines Epistle to the Churches,) was, because they held it unbeseeming for Christians to have any thing common with the Iewes in their rites and observances. xepist. 86. ad Casulan.Augustin condemneth fasting upon the Sabbath day, as scandalous, because the Manichees used so, and fasting upon that day had beene a conformity with them. And wherefore did Gregory advise Leander, to abolish the Ceremony of trin-immersion? his ylib. 1. epist. 41.words ar plaine. Quia nunc huc usque ab Haereticis infans in Baptismate tertio mergebatur, fiendum apud vos esse non censeo. Why doth zapud Bellar. de effect. sacr. lib. 2. c. 31.Epiphanius in the end of his bookes contra haereses, rehearse all the Ceremonies of the Church, as markes whereby the Church is discerned from all other sects? If the Church did symbolize in Ceremonies with other sects, he could not have done so. And Moreover find we not in the aConc. African. can. 27. Conc. Tolet. 4. can. 5. & 10. Conc. Brac. 2. can. 73.Canons of the auncient Councels, that Christians were forbidden to decke their houses with greene boughes and bay leaves, to observe the Calends of Ianuary, to keep the first day of every monethmonth, &c. Because the Pagans used so to doe? Last of all, read we not, in bMagd. cent 4. cap. 6. col. 458.the fourth century of the Ecclesiasticall history, that the frame of Christians in that age, was such, that nec cum haereticis commune quicquam habere voluerunt?
One would think that nothing could be answered to any of these things, by such as pretend no lesse, then that they have devoted Sect. 8 themselves to bend all their wishes & labours for procuring the imitation of venerable antiquity. Yet ceccl. pol. lib. 4. s. 7.Hooker can coyne a conjecture, to frustrate all which we alleadge. In things (saith he) of their owne nature indifferent, if either Councells, or particular men, have at any time with sound Iudgment misliked conformity betweene the Church of God and Infidells, the cause thereof hath not beene affectation, of dissimilitude, but some special accident which the Church not beeing alwayes subject unto, hath not still cause to doe the like. For example (saith he) in the dangerous dayes of triall, wherein there was no way for the trueth of Iesus Christ to triumph over infidelity, but through the constancy of his Saincts, whom yet a naturall desire to save themselves from the flame, might peradvēture cause to joyne with the Pagans in externall Customes, too farre using the same as a cloak to conceale themselves in, and a mist to darken the eyes of Infidels withall; for remedy hereof, it might be, those lawes were provided. Ans. 1. This answer is altogither doubtfull, and conjecturall, made up of If, and peradventure, and it might be. Neither is any thing found which can make such a conjecture probable. 2. The true reason, why Christians were forbidden to use the Rites and Customes of Pagans, was neither a bare affectation of dissimilitude, nor yet any speciall accident which the Church is not alwayes subject unto; but because it was held unlawfull, to symbolize with Idolaters in the use of such rites, as they placed any religion in. For in the Fathers & Councells, which we have cited to this purpose, there is no other reason mentioned, why it behoved Christians to abstaine from those forbidden customes, but only because the Pagans and Infidels used so. 3. And what if Hookers divination shall have place? doth it not agree to us, so as it should make us unlike the Papists? yes sure, and more properly. For put the case, that those auncient Christians had not avoided conformity with Pagans, in those Rites and Customes, which we reade to have beene forbidden them, yet for all that, there had beene remaining betwixt them and the Pagans, by a great deale more difference, then will remaine betwixt us and the Papists, if we avoide not conformity with them in the controverted Ceremonies: for the Pagans had not the Word, Sacraments, &c. which the Papists doe retaine, so that we may farre more easily use the Ceremonies, as a mist to darken the eyes of the Papists, then they could have used those forbidden Rites, as a mist to darken the eyes of Pagans. Much more then, Protestants should not be permitted to cōforme themselves unto Papists, in Rites & Ceremonies, lest in the dangerous dayes of triall (which some Reformed Churches in Europe doe presently feele, and which seeme to be faster approaching to our selves, then the most part are aware of,) they joyne themselves to Papists in these externall things, too farre using the same as a cloake to conceale themselves in, &c. 4. We find that the reason, why the fourth Councell of Toledo, dCan. 5.forbade the Ceremony of thrise dipping in water to be used in baptisme, was, lest Christians should seeme to assent to Heretikes who divide the Trinity. And the reason why the same Councell eCan. 40.forbade Cleargie men to conforme themselves unto the custome of Heretikes, in the sheaving of the haire of their head, is mentioned to have beene, the removing of conformity with the Custome of Heretikes, from the Churches of Spaine, as beeing a great dishonour unto the same. And we have heard before, that Augustine condemneth conformity with the Manichees, in fasting upon the Lords day, as scandalous. And whereas afterwards the Councell of Caesaraugusta forbade fasting upon the Lords day, fSims. hist. of the Church. lib. 4. cent. 6.a grave Writer layeth out the reason of this prohibition, thus, It would appeare that this Councell had a desire to abolish the Rites and Customes of the Manichean Heretikes, who were accustomed to fast upon the Lords day. Lastly, we have seene from Constantines Epistle to the Churches, that dissimilitude with the Iewes was one (though not the only one) reason, why it was not thought beseeming to keep Easter upon the fourteenth day of the monethmonth. Who then can thinke that any such speciall accident, as Hooker imagineth, was the reason why the Rites and Customes of Pagans were forbidden to Christians? Were not the Customes of the Pagans to be held unbeseeming for Christians, as well as the Customes of the Iewes? Nay, if Conformity with Heretikes (whom geccl pol. lib. 3. s. 1.Hooker aknowledgeth to be a part of the visible Church,) in their Customes and Ceremonies, was condemned as a scandall, a dishonour to the Church, and an assenting unto their Heresies; might he not have much more thought, that conformity with the Customes of Pagans was forbidden as a greater scandall, and dishonour to the Church, and as an assenting to the Paganisme and Idolatry of those that were without?
But to proceed. In the fourth place, the Canon Law it self speaketh Sect. 9 for the Argument, which we have in hand. hdecr. part. 2. causa. 26. quaest, 7. c. 13.Non licet iniquas observationes agere Calendarum, & otiis vacare Gentilibus, neque lauro, aut viriditate arborum, cingere domos: omnis enim haec observatio Paganismi est. And againe, iib. c. 14.Anathema sit qui ritum Paganorum & Calendarum observat. And after, kib. c. 17.dies Aegyptiaci & Ianuarij Calendae non sunt observandae.
Fiftly, our assertion will finde place in the Schoole too, which holdeth, lAquin. 1. 2a. q. 102. art. 6. resp. ad 6m.that Iewes were forbidden to we are a garment of diverse sorts, as of Linnen and Woollen togither, and that their women were forbidden to weare mens clothes, or their men Womens clothes; because the Gentiles used so, in the worshipping of their Gods. In like māner, mibid. resp. ad 11m.that the Priests were forbidden to round their heads, or marre their beards, or make incision in their flesh, because nBaruch. 6. 3. Reg. 18.the Idolatrous Priests did so. And oibid. resp. ad 8m.that the prohibition which forbade the commixtion of beasts of diverse kynds among the Iewes, hath a figurative sence, in that we are forbidden to make People of one kynd of Religion, to have any conjunction with those of another kynd.
Sixtly, pRhem. annot. on 2 Cor. 6. 14.Papists themselves teach, that it is generally forbidden to communicat with Infidells and Heretikes, but especially in any act of Religion. Yea qRhem. on 1 Tim. 6. sect. 4.they think, that Christian men are bound to abhorre the very phrases and words of Heretikes, which they use. Yea rRhem. on Apoc. 1. 10.they condemn the very Heathenish names of the dayes of the weeke, imposed after the names of the planets, Sonday, Moneday, &c. sRhem. on 2. 10. 10They hold it altogither a great and damnable sinne, to deale with Heretikes in matter of Religion, or any way to communicate with them in spirituall things. tde effect. sacr. lib. 2. cap. 31.Bellarmine is plaine, who will have Catholikes to be discerned from Heretikes, and other sects of all sorts, even by Ceremonies, because as Heretikes have hated the Ceremonies of the Church, so the Church hath ever abstained from the observances of Heretikes.
Seaventhly, our owne Writers doe sufficiently confirme us in Sect. 10 this Argument. The bringing of Heathenish, or Iewish Rites into the Church, is altogither condemned by uMagd. Cent. 4. c. 6 col. 406.them, yea xHospin. de orig. tēpl. l. 2. cap. 7. pag. 115.though the Customes & Rites of the Heathen, be received into the Church for gaining them, and drawing them to the true Religion, yet is it condemned, as proceeding ex foreign seu prava Ethnicorum imitatione. yConfer. with. I. Hart. divis. 4. cap. 8.I. Rainoldes rejecteth the Popish Ceremonies, partly because they ar Iewish, and partly because they are Heathnish. The same Argument, zAntith. Pap. & Christ. art 9.Th. Biza useth against them. In the secound command, as ain 2. praec. col. 363.Zanchius expoundeth it, we are forbidden to borrow any thing ex ritibus idololatrarum Gentium. Fidelibus saith bcom. in Ps. 16. 4.Calvin fas non est ullo symbolo ostendere, sibi cum superstitiosis esse consensum. To conclude then, since not onelyonly Idolatry is forbidden, but also as c Pareus noteth, every sort of communicating with the occasions, appearances, or instruments of the same, and since as dsynops. purior. Theol. disp 19.our Divines have declared, the Papists are in many respects grosse Idolaters, let us choose to have the commendation, which eVsher of the relig. prof. by the aunc. Irish. cap. 4.was given to the auncient Britons, () com. in 1. Cor. 10. 14.for being enemies to the Romane Customes, rather then as fapud Hosp. de orig. imag. pag. 200.Pope Pius the 5. was forced to say of Rome, that it did more Gentilizare, quam Christianizare; so they who would gladly wish, they could give a better commendation to our Church, be forced to say, that it doth not onelyonly more Anglizare, quam Scotizare, but also more Romanizare, quam Evangelizare.
But our Argument is made by a great deal more strong, if yet further Sect. 11 we consider, that by the controverted Ceremonies, we are not onelyonly made like the Idolatrous Papists, in such Rites of mans devising as they place some Religion in, but we are made likewise to take upon us those signes and symbols, which Papists account to be speciall badges of Popery, and which also in the account of many of our owne reverend Divines, are to be so thought of. In the oath ordained by Pius the 4. to be taken of Bishops at their creation, as gde vit. pii. 4.Onuphrius writteth, they are appointed to sweare, Apostolicas & Ecclesiasticas traditiones, reliquasque ejusdem Ecclesiae observationes & constitutiones firmissime admitto & amplector. And after. Receptos quoque & approbatos Ecclesiae Catholicae ritus, in supra dictorum Sacramentorum solemni administratione, recipio & admitto. We see Bishops are not created by this ordinance, except they not only believe with the Church of Rome, but also receive her Ceremonies, by which as by the badges of her Faith & Religion, cognizance may be had, that they are indeed her Children. And further, h Papists give it forth plainely, that as he Church hath ever abstained from the observances of Heretikes, (…) Bell. de effect. sacr. lib. 2. c. 31.so now also Ca holikes (they meane Romanists) are very we I distinguished from Heretikes (hey mean those of the Reformed Religion) by the Signe of the Crosse, abstinence from flesh on Fryday, &c. And how doe our owne Divines understand the Marke of the Beast; spoken of Revel. 13. 16. 17? iannot. in illum locum.Iunius comprehendeth confirmation under this marke: kannot. ib.Cartwright also referreth the Signe of the Crosse to the marke of the Beast. l Pareus approveth the Bishop of Sarisbury his exposition, and placeth the common marke of the Beast in the observation of Antichrist his festivall dayes, and the rest of his () com. ibi.Ceremonies which are not commanded by God. It seemes this much hath beene plaine to Ioseph Hall, so that he could not deny it. For whereas the Brownists alledge, that not only after their separation, but before they separated also, they were, and are verily persuaded, that the Ceremonies are but the badges and liveries of that man of sinne, whereof the Pope is the head, and the Prelates the shoulders: he in this msect. 48Apology against them, saith nothing to this point.
As for any other of our Opposites; who have made such answers Sect. 12 as they could, to the Argument in hand; I hope the strength and force of the same hath been demōstrated to be such, that their poore shifts are too weake for gainstanding it. Some of them (as I touched before) are not ashamed to professe, that we should come as neare to the Papists as we can, and therefore should conforme our selves to them in their Ceremonies, (onelyonly purging away the superstition) because if we doe otherwise, we exasperate the Papists, and alienate them the more from our Religion and Reformation. Ans. 1. nElencis. Relig. Papist. in praefat.Ioh. Bastwick, propounding the same objection, Si quis obijciat nos ipsos pertinaci Ceremoniarum Papalium contemptu, Papistis offendiculum posuisse, quo minus se nostris Ecclesiis associent, he answereth out of the oRom. 15. 2.Apostle, that we are to please every one his neighbour onelyonly in good things to edification, & that we may not wink at absurd or wicked things, nor at any thing in Gods worship, which is not found in Scripture. 2. ppart. 2. cap. 6.I have shewed, that Papists are but more and more hardened in evill, by this our conformity with them in Ceremonies. 3. qsupra cap. 1.I have shewed also the superstition of the Ceremonies, even as they are retained by us, and that it is as impossible to purge the Ceremonies from superstition, as to purge superstition from it selfe.
There are others, who goe about to sow a cloake of figge leaves, Sect. 13 to hide their conformity with Papists, and to find out some difference, betwixt the English Ceremonies and those of the Papists. So say some, that by the signe of the Crosse they are not ranked with Papists, because they use not the materiall Crosse, which is the Popish one, but the aeriall onelyonly. But it is known well enough, that Papists doe Idolatrize the very aeriall Crosse, for rde imag. Sanct. cap. 29.Bellarmine holds, venerabile esse signum Crucis quod effingitur in fronte, aere, &c. And though they did not make an Idoll of it, yet forasmuch as Papists put it to a Religious use, and make it one of the markes of Romane-Catholikes (as we have seen before) we may not be conformed to them in the use of the same. The Fathers of such a difference between the Popish Crosse, and the English, have not succeeded in this their way, yet their posterity approve their sayings, and follow their footsteps. sProc. in Perth assmb part. 2. pag. 22.B. Lindsey by name will trade in the same way, and will have us to think, that kneeling in the act of receiving the Communion, and keeping of Holy-dayes, doe not sort us with Papists, for that, as touching the former, there is a disconformity in the object, because they kneel to the Signe, we to the thing signified. And as for the latter, the difference is in the employing of the time, and in the exercise and worship for which the cessation is commanded. What is his Verdict then, wherewith he sends us away? Verily, that people should be taught, that the disconformity between the Papists and us, is not so much in any externall use of Ceremonies, as in the substance of the service, and object, whereunto they are applied. But, good man, he seeks a knot in the Bulrush. For, 1. There is no such difference betwixt our Ceremonies and those of the Papists, in respect of the object and worship, whereunto the same is applied, as he pretendeth. For as touching the exercise and worship whereunto holy dayes are applied, tRhem. annot. on Act. 2. ….Papists tell us, that they keep Pasche and Pentecost yearly, for memory of Christs Resurrection, and the sending downe of the Holy Ghost; And I pray, to what other imployment doe Formalists professe, that they apply these Feasts, but to the commemoration of the same benefits? And as touching kneeling in the Sacrament, it shall be proven in the next Chapter, that they doe kneel to the Signe, even as the Papists doe. In the meane while it may be questioned, whether the B. meant some such matter, even here where professedly he maketh a difference betwixt the Papists their kneeling, and ours. His words wherein I apprehend this much, are these: The Papists in prayer kneel to an Idoll, and in the Sacrament they kneel to the Signe, we kneel in our prayer to God, and by the Sacrament to the thing signified. The Analogy of the Antithesis required him to say, that we kneel in the Sacrament to the thing signified: but changing his Phrase, he saith, that we kneel by the Sacrament to the thing signified. Now if we kneel by the Sacrament to Christ, then we adore the Sacrament as objectum materialè, and Christ as objectum formalè. Iust so the Papists adore their Images, because per imaginem they adore prototypon. 2. What if we should yeeld to the B. that Kneeling and Holy-dayes, are with us applied to another Service, and used with another meaning, then they are with the Papists? doth that excuse our conformity with Papists in the externall use of these Ceremonies? If so uI. Rain. confer. with 1. Hart cap. 8. divis. 4. pag. 496.I. Hart did rigtly Argument, out of Pope Innocentius, that the Church doth not judaize by the Sacrament of unction or anointing, because it doth figure and worke another thing in the New Testament, then it did in the Olde. Rainoldes answereth, that though it were so, yet is the Ceremony Iewish: & marke his reason, (which carrieth a fit proportion to our present purpose,) I trust saith he, you will not maintaine, but it were Iudaisme for your Church to sacrifice a Lambe in burnt offering, though you did it to signify, not Christ, that was to come, as the Iewes did, but that Christ is come, &c Sainct Peter did constraine the Gentiles to Iudaize, when they were induced by his example and auctoxity, to follow the Iewish Rite in choice of meats; yet neither he nor they allowed it in that meaning, which it was given to the Iewes in. For it was given them to betoken that holinesse, and traine them up unto it, which Christ by his grace should bring to the faithfull. And Peter knew that Christ had do… this in trueth, and taken away that Figure, yea the whole yoke of the Law of Moses: which point he taught the Gentiles also Wherefore although your Church doe keepe the Iewish Rites, with another meaning then God ordained them for the Iewes, &c. yet this of Peter sheweth, that the thing is Iewish, and you to Iudaize who keepe them. By the very same reasons prove we, that Formalists doe Romanize, by keeping the Popish Ceremonies, though with another meaning, and to another use then the Romanists doe. The very externall use therefore, of any sacred Ceremony of humane Institution, is not to be suffered in the matter of worship, when in respect of this externall use, we are sorted with Idolaters. 3. If conformity with Idolaters in the externall use of their Ceremonies be lawfull, if so be there be a difference in the substance of the Worship and Object whereunto they are applied, then why were Christians forbidden of old, (as vve have heard before) to keep the Calends of Ianuary, and the first day of every monethmonth, forasmuch as the Pagans used so? Why was trin-immersion in Baptisme, and fasting upon the Lords day forbidden, for that the Heretikes did so? Why did the Nicen Fathers inhibite the keeping of Easter upon the fourteenth day of the month, xZanch. lib. 1. in 4. praec. Col. 674.so much the rather, because the Iewes kept it on that day? The B. must say, there was no need of shunning conformity with Pagans, Iewes, Heretikes, in the externall use of their Rites and Customes, and that a difference ought to have been made, onelyonly in the Object and use, whereunto the same was applied. Nay, why did God forbid Israell, to cut their haire as the Gentiles did? had it not been enough, not to apply this Rite to a superstitious use, as y1a. 2a. q. 102. art. 6. resp. ad 11 Sect. 14.Aquinas sheweth the Gentiles did? why was the very externall use of it forbidden?
There is yet another peece brought against us, but we will abide the proofe of it, as of the rest. Nobis saith zN. Fratri & amico resp. ad art. 12••.Saravia, satis est, modestis & piis Christianis satisfacere, qui ita recesserunt à superstitionibus & Idololatriae Romanae Ecclesiae, ut probatos ab Orthodoxis Patribus mores, non reijciant. So have some thought to escape by this posterne, that they use the Ceremonies, not for Conformity with Papists, but for Conformity with the auncient Fathers. Ans. 1. When aubi supra Pag. 510.Rainoldes speaketh of the abolishing of Popish Ceremonies, he answereth this subtilty. But if you say therefore, that we be against the auncient Fathers in Religion, because we pluck down that, which they did set up. Take heed lest your speech doe touch the Holy Ghost, who saith that b2 Reg. 18. 6.Hezekias (in breaking downe the Brazen Serpent) did keep Gods commandements which he commanded Moses. And yet withall saith, c2 Reg. 18 4.that he brake in peeces the Serpēt of Brasse which Moses had made. 2. There are some of the Ceremonies which the Fathers used not, as the Surplice (which we have seen dsupra part. 2. cap. 9. s. 14.before) and kneeling in the act of receiving the Eucharist, (as we shall see einfra cap. 4. sect. 26. 27. 28.afterwards) 3. Yeelding by concession, not by confession, that all the Ceremonies about which there is controversy now among us, were of old used by the Fathers, yet that which these Formalists say, is, (as fof the Crosse cap. 2 sect. 10.Parker sheweth) even as if a Servant should be covered before his Master, not as covering is a late signe of praeeminence, but as it was of old a signe of subjection, or as if one should preach, that the Prelates are Tyranni to their Brethren, Fures to the Church, Sophistae to the Trueth, & excuse himselfe thus. I use these words, as of old they signified, a Ruler, a Servant, a Student of Wisedome. All men know, that words and actions must be interpreted, used and received, according to their moderne use, and not as they have been of olde.