Against Symbolizing with Antichrist in Ceremonies, Part · Chapter 1 · Section 24
#Sect. 24. Fiue defences of the Croſſe obiected by the Oppoſites: The firſt whereof is aunſwered in this Section, and that which followeth.
VVE hauehave ſtrooken through the loynes of them, who denie the ſigne of the Croſſe to be ſo much as an Idoll amongſt vsus through participation, vponupon pretence, that it is not the ſame with the popiſh, but that it is chaunged ſufficiently with vsus. Now make we a ſtand againſt them, who pleade fiue things, againſt the ſentence of abolition, for this groſſe Idoll pretenciuely chaunged. Firſt, the commaundement which Moſes gaue touching the aboliſhing of all monuments of Canaans Idolaty, bindeth not (ſay they.) It was a temporall exerciſe for the Iewes onelyonly, and other Pagans were not deuoted to deſtruction as they were, and poperie is not ſo bad as Paganiſme; and therefore there is not required of vsus the like ſeueritie in the aboliſhing of her reliques. Firſt, let them remember themſelues doe hold, that Moſes Law concerning Tithes is perpetuall, euen according to the letter, by which tithes are [de iure diuino] in their opinion. A ſtrange thing they ſhould ſtraine the very letter it ſelfe of Tithes, but cleane paſſe by the maine equitie of this lawe, that aboliſheth aliene rites; ſeeingaBellar. de cleric. cap. 25. Bellarmine himſelfe doth ſee (that which the Apoſtle plainely ſheweth) that a ſufficient maintenance only of the miniſter is to be inforced hence,1Cor 9.14 and more then this we goe not about to wring out of this2Exod. 23.24. Deut. 12.1.2.3. Exod. 34.1…. Deut. 7.5. Num. 23.52. Law; we craue only an equitie of it, to wit, ſuch an aboliſhing of Idolotrous reliques, as may be ſufficient for Gods glory, for the edifying of his people, and for the preſeruing of religion in holy purenes. But Maiſter Caluine himſelf confeſſeth the letter of it was an exerciſe that was temporall to the Iewes; which we willingly graunt, ſo that our Oppoſites will allow vsus that euerlaſting equitie of it, which he auerreth: Fateor (ſaithbIoh. Caluin. Apendic. praecept. 2. pag. 286. he) quaecun que ad ſuperſtitionem fouendam ſpectant, è medio tollenda eſſe. Againe, Summa huc tendit, quo melius pateat, quantopere deteſtatur Deus Idololatriam, velle eorum omnium memoriam aboleri, quae ſemel dicata ſunt Idololis. I aske how the Idols themſelues may remaine in honourable vſe, (ſuch as Croſſe and Surplice are) when the very memorie it ſelfe, muſt be razed of eueryevery thing, that heretofore hath bene conſecrate to their ſeruice? Loe the equitie of this Law? behold the equiualent, to which this equitie bindeth for euer? euen as the cauſes are perpetuall, whereon it is grounded (to wit)3Deut. 7.4. the iealouſie of the Lord, againſt each remnant of Idolatrie, the Churches dutie to abhorre it for euer; the41. Cor. 10 24. enſnaring5Deut. 8.6. of the Idoll and of his monument, the daunger of abuſe in his people with the reſt that hauehave bene heretoforecSupra. ſect. 8. rehearſt. Secondly, though the Cananites were more deuoted to deſtruction, for their perſons then other Pagans, yet the Idolotries of other Pagans, were as much as theirs deuoted to abolition, both before them, from the beginning, and in time after them euerſince▪ Before them, Iacob doth aware, not onelyonly the Images, but alſo the earings of his wiues Idols, and that by the law of nature, that was written in his heart. Gen. 35.4.After this law of Moſes, (made againſt the Canaanites) wee ſee it continued againſt the Idolatries of other Pagans, whoſe6Iſay. 2.20. Images, whoſe7Iſa. 30.20 ornaments, whoſe very8Pſal. 16.4 name, whoſe9Apoc. 2.13.20. Idolothites; whoſe12. Cor. 6.16. vncleane things, whoſe very2Iud. 23. garment, and each appurtenance, muſt be cleanſed and caſt away. They were the Iewes not the Cananites, that committed Idolatry to the brazen ſerpent, which Hezechias did aboliſh, though by Moſes himſelfe preſerued, to bee a figure of Chriſt crucified▪ of which honour the Croſſe commeth ſhort; yea his very figure it ſelfe, (to wit) the32. Reg. 18.4. poſte whereon the braſen ſerpent hanged. But Hezechias was not bound to breake the ſerpent (ſay our Oppoſites) he might hauehave choſen (as eueryevery Chriſtian Prince may now) in the Idols of the Papiſts. But the text is cleane to the contrary: Verſ. 6.Hezechias did this according to the Law of Moſes, and the interpreters of the text are to the contrary.dZanch. de imag. theſ. 3 fol. 3…4. Quidquid fecit Hezech. fecit ex lege, and ſomeeVazq. de adorat. li 2 diſput 4. cap 5. Papiſt (alſo) are to the contrary, what needeth more? Our Oppoſites themſelues are to the contrary; who rehearſe this fact of Hezechia not onelyonly among thingsfDoct. Bilſ. ag. …he Apolog. p. 4. pag. 339. well done, but alſo amongſt things which God required to be done. And when Gratian meateth the ſame meaſure to them, The Pope might hauehave choſen whether he would hauehave ſubmitted himſelfe to the Emperor or no (which they meat to vsus.) Hezechias might hauehave choſen whether he would hauehave brokē the ſerpent or no, they can tell how to detect the ſhift with that reply which we muſt now returne home to them.hIdem ibid. p. 2. pag. 204. It is a very ſhort & an eaſie method, gIdem p. 2. pag. 179.to be rid of all examples and hiſtories, to ſay they did ſo, but it was more then needed to be done. Let them ſatisfie me in two things, would God hauehave commended it, if he had not commaunded it? or can any thing be well done, that is not commaunded to be done? lAuguſt. Tom 10. ſerm. 6. decret. 1. diſtinct. 63. cap. 18. Pet. Martyr in lib. Iudic. cap 2. Zanch. de operib. redempt cap 15. theſ 3. Ioh. Wolph. in 2. Reg. cap. 18. Iewell. arr. 14. deuiſ. 2. D. Fulk. cont. Saund. de imag. cap. 4. p. 584. Zepper. de polit. eccleſ. &c.Say the former, and bring in traditions, graunt the latter, & graunt workes of ſupererogation. To make ſhort worke, the example of Ioſua deſtroying the monuments of the Cananites, and of Hezechias breaking downe the brazen ſerpent, bind for euer, to the razing of all Idols, their rites and monuments, to the end of the world, in the eyes of all good writers.